Chinese
《吉祥密集心髓续》注释名为宝灯的论著。 嗡 索斯帝 悉昙。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） 存在之基，吉祥圆满，周遍一切，恒常利乐，普贤。 不可分之智慧，稳固摄持，证悟之显现，圆满示现，金刚萨埵。 二谛无别，随所调伏而显现，幻化网，化身之舞。 三身种姓汇集，上师之足尘，于心之中央，清澈明亮，恒常供养。 何者之秘密，遮止谛、真实谛，恒常之音声。 道谛，名、词、文字之云聚。 法理，如海之精华，无与伦比。 续部之义，从字句之门略作分别。 对此，印度圣地西方五百班智达之顶饰，无垢友（Vimalamitra）尊者之前说：上等根器者指示名称，中等根器者分别，下等根器者解脱字句。 遵循此而讲解，对于上等根器者指示名称，中等根器者分别共同意义，下等根器者从字句之门解说，所说的前二者在共同意义中已明了。根本科判第三，从字句之门广说，分为二：续部的名称指示，以及与名称相应的续部意义之真实内容。 第一，藏语中：实相，如来一切之意之体性，深奥且难以测度，故为秘密之自性，一切法之生发之基础，以及究竟之义，以及安住于一切法之中央，故为心髓，因果味一体，故为如是，以正说与不了义二者区分，故为唯为了义，因此为了义。 第二分为三：开头显示意义的顶礼句，正文讲述续部意义的真实内容，结尾显示续部意义圆满之事业。 第一：四魔等，以调伏而断除，故为圆满，以及自在等伟大之功德，以及具有，故为证悟圆满，超越轮回与涅槃二者之边，证悟是自之吉祥，以及慈悲是他之
English
Commentary on the Guhyagarbha Tantra: The Jewel Lamp. Tsa-lo Rin-chen Namgyal. Commentary on the Guhyagarbha Tantra: The Jewel Lamp. Tsa-lo Rin-chen Namgyal. Mani Ka Di Pa Shri Guhya Ga Rbhi Ki Rna Na Ma Bi Ha Ra Ti Sma. (Tibetan, Sanskrit Devanagari, Sanskrit Romanized, Chinese literal meaning). This is the commentary on the Guhyagarbha Tantra called The Jewel Lamp. Om Svasti Siddham. (Tibetan, Sanskrit Devanagari, Sanskrit Romanized, Chinese literal meaning) The basis of existence, glorious and complete, pervading all, constantly benefiting and bringing happiness, Samantabhadra. The indivisible wisdom, firmly grasped, the manifestation of realization, perfectly revealed, Vajrasattva. The two truths are inseparable, appearing according to what is to be tamed, the magical net, the dance of emanation. The three kayas, the assembly of lineages, the dust of the Guru's feet, in the center of my heart, clear and bright, I always offer. Whose secret is the constant sound of the truths of cessation and truth. The path truth, a cloud of names, words, and letters. The essence of the Dharma, like an ocean, unparalleled. The meaning of the tantra is briefly distinguished from the door of words and phrases. Regarding this, before the crown jewel of the five hundred panditas of the western part of the sacred land of India, the venerable Vimalamitra, it is said: for the superior, indicate the name; for the intermediate, distinguish; for the inferior, liberate the words and phrases. Following this, in explaining, for the superior, indicate the name; for the intermediate, distinguish the general meaning; for the inferior, explain from the door of each word and phrase. The first two mentioned are clear from the general meaning. The third of the root divisions, elaborating from the door of each word and phrase, is divided into two: the indication of the name of the tantra, and the actual meaning of the tantra that corresponds to that name. First, in Tibetan: The nature of reality, the essence of the minds of all the Buddhas, is profound and difficult to fathom, hence the secret nature is the basis of the arising of all dharmas, and the ultimate meaning, and residing in the center of all dharmas, hence the heart essence, the cause and effect are of one taste, hence it is suchness, distinguished by the two, definitive and provisional, hence it is solely definitive, therefore it is definitive. Second, divided into three: the prostration that shows the meaning of the beginning, the actual explanation of the meaning of the tantra in the main text, and the showing of the activity of the completion of the meaning of the tantra in the conclusion. First: the four maras, etc., are abandoned by subduing, hence it is complete, and the great qualities such as power, etc., and possessing, hence it is complete realization, transcending the extremes of samsara and nirvana, realization is the glory of self, and compassion is the
Chinese
具吉祥者。以诸法自性完全清净之故。对于普贤，以续之集者敬礼。第二、说续义真实，于二十二品中，第一品有三：以科判之门略示，以续自之义，以寻觅之门广说，以共同意义之时，合而为义。第一有二：正文和名称。第一正文有二：以续绪论之门广说，摄集绪论之义。第一有五：法，时，导师，处所，眷属圆满。第一是：如是说。第二是：时。第三有二：导师之自性和体性。第一是：如来至无别自性之间。第二导师之体性是：身前至具三头之间。第四处所圆满有二：处所之自性和体性。第一是：于色究竟天等。第二体性是：无量基等。第五眷属圆满有二：无自性之眷属和智慧差别之眷属。第一有二：五部之父和五部之母。第一是：薄伽梵如来至感觉之间。第二五母是：圣女至普遍安住之间。第二差别部之眷属有二：佛子菩萨之眷属和调伏忿怒之眷属。第一有二：内意父和母，外意父和母。第一是：其后菩提等。第二是：大菩提等。第二调伏忿怒之眷属是：大调伏者等。第二摄义有三：所说述说为历史，真实摄义，表示秘密之语。第一是：其后如来等。第二是：诶诶玛诶玛欧等。第三是：如是金刚等。第二品之名称是：秘密等。第二科判及彼之解释，以续自之义，以寻觅之门广说者是：此以诶所表示之处所语，谓旺字之
English
Endowed with auspiciousness. Because the nature of all dharmas is completely pure. To Samantabhadra, the collector of tantras pays homage. Second, explaining the actual meaning of the tantra, which is in twenty-two chapters. The first chapter has three parts: a brief presentation through the divisions, an extensive explanation through seeking the meaning of the tantra itself, and a summary of the meaning by combining it with the general context. The first has two parts: the text and the title. The first text has two parts: an extensive explanation through the introduction of the tantra, and a summary of the meaning of the introduction. The first has five parts: dharma, time, teacher, place, and the perfection of the retinue. The first is: "Thus it was said." The second is: "At the time." The third has two parts: the nature and essence of the teacher. The first is: from "Tathagata" to "the nature of non-duality." The second, the essence of the teacher, is: from "in front of the body" to "having three heads." The fourth, the perfection of the place, has two parts: the nature and essence of the place. The first is: "Ogmin," and so on. The second essence is: "the immeasurable basis," and so on. The fifth, the perfection of the retinue, has two parts: the retinue without inherent existence and the retinue with special knowledge. The first has two parts: the five fathers and five mothers of the families. The first is: "Bhagavan Tathagata" to "feeling." The second, the five mothers, is: from "noble consort" to "dwelling pervadingly." The second, the retinue of special families, has two parts: the retinue of the bodhisattva sons and the retinue of the wrathful destroyers. The first has two parts: the inner mind father and mother, and the outer mind father and mother. The first is: "Then, enlightenment," and so on. The second is: "Great enlightenment," and so on. The second, the retinue of the wrathful destroyers, is: "Great destroyer," and so on. The second summary has three parts: the spoken words narrated as history, the actual summary, and the words that represent the secret teachings. The first is: "Then, the Tathagata," and so on. The second is: "E e ma e mao," and so on. The third is: "Thus, vajra," and so on. The second, the title of the chapter, is: "Secret," and so on. The second division and its explanation, through seeking the meaning of the tantra itself, the extensive explanation is: this, the place language represented by E, is called the letter Vam.
Chinese
所谓的“彩色的导师”是指用字母“མ་”代表的轮涅（轮回和涅槃），用字母“ཡ་”代表的教法。所谓“时”是指不可思议的时间。远离能取和所取二者，以究竟的方式如实地逝去。此外，由于自生智慧中没有需要断除的东西，因此，作为圆满的果位，身和智慧圆满，是自显的自性。佛陀降伏四魔，具有五身等功德，超越二边，圆满受用一切法，胜过其他，所以是伟大的，包括上下和八方。十方和过去、未来、现在都不确定，安住在四时的法界中，做着利益众生的事业，是一切如来伟大功德的所依，与身和所化众生的想法相符而宣说佛法。以心来知晓所有知识，这些不可分割、无为、金刚自性。过去的所有轮回和涅槃，现在的所有，未来所有的轮回和涅槃，以及续部的本尊，在世俗中是幻化的显现，所以不是各自独立的，在胜义中是不生的，所以不是不同的自性。超越了二谛的言说，是无别的自性。在所有的色究竟天之上，这里被称为大色究竟天，是圆满报身佛的住所，胜过清净的处所，是法界完全清净的地方，所以没有任何边和中心等限制，像虚空一样不可思议。在这样的处所，没有下基的尺度，是代表五种自性智慧的标志。形状是四辐轮，与中心一起清晰而不混杂。为了满足所化众生的愿望，智慧本身以形状和颜色自显，作为标志，是由光芒四射的珍宝构成的大宫殿。为了表示法界的广阔无边，宫殿的尺度在十方完全没有限制。为了使自生智慧的广大果位功德无量增长，所以其标志的印形变成了四方形。每一种智慧都具有额外的智慧，具有四种智慧，所以作为满足愿望的标志，是四方形的。
English
The so-called "colored teacher" refers to the Saṃsāra and Nirvāṇa represented by the letter "མ་", and the Dharma represented by the letter "ཡ་". The so-called "time" refers to inconceivable time. Being separated from the two, grasper and grasped, one passes away in an ultimate way, just as it is. Moreover, since there is nothing to be abandoned in self-arisen wisdom, therefore, as the perfect fruition, body and wisdom are complete, and it is the nature of self-appearance. The Buddha subdues the four Māras, possesses the qualities of the five bodies, transcends the two extremes, perfectly enjoys all Dharmas, and is superior to others, so he is great, including above, below, and the eight directions. The ten directions and the past, future, and present are uncertain, residing in the Dharmadhātu of the four times, doing the work of benefiting beings, and is the basis of the great qualities of all Tathāgatas, in accordance with the mind of the body and the beings to be tamed, and expounds the Dharma. The mind knows all knowable things, and these are indivisible, unconditioned, and of Vajra nature. All Saṃsāra and Nirvāṇa of the past, all of the present, all Saṃsāra and Nirvāṇa of the future, and the deities of the Tantra, are illusory appearances in the conventional truth, so they are not independent of each other, and in the ultimate truth they are unborn, so they are not different in nature. Transcending the expression of the two truths, it is the non-dual nature. Above all the Akaniṣṭha heavens, this is called the Great Akaniṣṭha, the abode of the Saṃbhogakāya Buddha, surpassing the pure place, it is the completely pure Dharmadhātu, so there are no limits such as edge and center, and it is as inconceivable as the sky. In such a place, there is no measure of the lower base, it is a symbol representing the five self-existing wisdoms. The shape is a four-spoked wheel, clear and unmixed with the center. In order to fulfill the wishes of the beings to be tamed, wisdom itself manifests in shape and color, as a symbol, it is a great palace made of radiant jewels. In order to indicate the immeasurable vastness of the Dharmadhātu, the measure of the palace is completely unlimited in all ten directions. In order to infinitely increase the vast fruition qualities of self-arisen wisdom, the seal of its symbol has become a square shape. Each wisdom has additional wisdom, possessing four wisdoms, so as a symbol of fulfilling wishes, it is a square.
Chinese
從此以後，向上伸展的珍寶隆起，以四種顏色的光輝莊嚴，其頂端盤繞著圓滿寶瓶的形狀，這是為了使自心本覺的智慧，顯現為十方四時一切諸佛的壇城無餘。為了表示自性各不相同而本質唯一的智慧，盤繞在遠離一切戲論的虛空中。自心本覺的智慧力量不間斷，作為具有不可思議的五種智慧等差別的標誌，智慧自顯的裝飾，由珍寶製成，具有形狀和顏色等各種不同的無量差別，因此以勝過其他宮殿的圓滿莊嚴來裝飾。作為此殊勝於其他乘和道之標誌，從門和走廊等處到中心的之間，依次鋪設著直立的金剛杵。作為法界無邊無際之標誌，高低之度無法衡量。智慧的力量所顯現的裝飾之特點，也是為了表示各種珍寶的慈悲和事業永不間斷，而有珠串。為了表示真俗二諦無二無別，而有懸垂的串飾。為了表示各種方便不混雜而圓滿具足，而有光芒四射的裝飾。為了表示不捨棄一切欲妙而清淨享用的裝飾，而顯現為令人愉悅的各種形象，各種聲音，各種氣味，各種味道，各種觸感，以及執持它們的金剛女們，如雲般遍布十方，這是毫不費力自然而成的，而且所有這些也互不遮蔽，內外通透明亮的裝飾之差別，以不可思議的莊嚴來美化和覆蓋，從事物和名相執著的障礙中解脫的共同三門，以及不共的自性光明，即以四門自然而然地進入大菩提之標誌，以四門和門環所引導的簷口和仰覆，莊嚴著四方。從輪迴中，通過八種解脫道而進入的標誌，門外的內外兩側都有門檻。