Chinese
黄金之花美妙，宝灯闪耀之续，阐明意义，串起珍珠之鬘。沙上之印。 黄金之花美妙，宝灯闪耀之续，阐明意义，串起珍珠之鬘。沙上之印。 名为《黄金之花美妙，宝灯闪耀之续，阐明意义，串起珍珠之鬘》之经存在。印度语：Śāsalimālāpātanamā。藏语：名为《串起珍珠之鬘》。顶礼薄伽梵吉祥自生光明者！于何者能消除三毒疾病侵袭之自明灯。开启经论理证阐明之门，舍弃分别心之思虑。祈请具恩上师，消除续部之疑惑。我以卑劣之智，具足善缘者。为入于自性大圆满之义。珍贵传承犹如珍珠。此灯之又灯，极为欢喜。于词句中简略，于意义上阐明。如是，吉祥金刚持大士为利益具缘众生，宣说了自性大圆满之续，六十五万颂。特别是二十一万颂者，口诀部。于彼三者中，续部即是自宗。于彼分为基之解说，即是自明。于彼三者中，将明点落于自要之口诀。于彼存在四种引导中，是无上秘密大圆满之引导。于彼存在十七续中，所谓《灯焰》者，是使自明现量而确立者。此续以二者而宣说，以名称阐明续之正文意义，以及正文阐明续之名称意义二者中。此处阐明名称意义，名称有五者，即阐明名称之存在方式，以及分类，以及声音加入之理由，以及确定，以及阐明名称之必要。存在方式是不以有戏论分别而开展，不以无戏论唯一而收摄，不显现于造作之游舞之意，也不成立为续和论和口诀之词句，远离执著名相之概念，无动摇，通彻。
English
The golden flower is beautiful, the precious lamp shines, the continuum that clarifies the meaning, strung together as a garland of pearls. A mudra on sand. The golden flower is beautiful, the precious lamp shines, the continuum that clarifies the meaning, strung together as a garland of pearls. A mudra on sand. Thus resides that which is called "The Golden Flower is Beautiful, the Precious Lamp Shines, the Continuum that Clarifies the Meaning, Strung Together as a Garland of Pearls." In the language of India: Śāsalimālāpātanamā. In the language of Tibet: Called "Strung Together as a Garland of Pearls." Homage to the Bhagavan, the glorious self-arisen light! In whom is the self-illuminating lamp that dispels the invasion of the three poisons. Opening the door that clarifies reasoning and logic, abandoning thoughts of the mind. I pray to the kind and gracious superiors, the doubts of the tantras. I, with inferior intellect, have the fortune. To enter into the meaning of the Great Perfection of Naturalness. The precious lineage is like a string of pearls. This very lamp of lamps is exceedingly joyful. Condensed into words, and clarified in meaning. Thus, the glorious great Vajradhara, for the sake of beings with fortune, spoke the tantra of the Great Perfection of Naturalness, six million five hundred thousand shlokas. Especially the twenty-one hundred thousand, the division of instructions. Of these three, the tantra itself is the self-doctrine. Of these, the explanation that is divided into the base is self-illuminating. Of these three, the instruction that applies the bindu to its own essential point. Of these, among the four cycles, is the cycle of the unsurpassed secret Great Perfection. Of these, among the seventeen tantras, that called "The Blazing Lamp" is that which establishes self-awareness manifestly. This tantra is taught by two: by the name, clarifying the meaning of the tantra's text, and by the text, clarifying the meaning of the tantra's name. Here, the meaning of the name is clarified; the name has five aspects: clarifying the way the name resides, and the divisions, and the reason for the application of sound, and the ascertainment, and clarifying the necessity of the name. The way of residing is not elaborated by conceptual proliferation, not gathered into a single non-proliferation, the intention does not arise as fabricated activity, it is not even established as mere words of tantra, scripture, and instruction, it is self-liberated from the concept of grasping at names, unwavering, and thoroughly clear.
Chinese
因为安住的缘故，是喜悦且无名的，因为喜悦之事没有形成语言，所以是远离能被认知的相状的。如果分类有四种：外在的开展说是声音的转变，内在的指示名称说是表诠符号的转变，秘密的收摄说是意义的转变，无上秘密说是离言的心髓口诀。上面的安住方式怎么可能形成语言呢？连名称的一部分都不是，像这样也不是，因为领受者安住在超越过失的空性中，所以出现了“萨”字，表示空性，从那之中，无有阻碍的慈悲自然显现，以示现开展作用的众多语言之因的化身，使众生对安住方式感到喜悦，因此出现了脚势（ཞབས་ཀྱུ）。这样，从空性法身中，智慧显现为化身，那两者的连接处，报身明显显现，所以是“匝”。这样，所表示的显现为三身，安住方式的自性、本体、大悲三者不变的是“萨”。这样，事物的安住方式虽然没有改变，但对于众生来说，像灯一样，可以示现为具有自光，所以是“咕咕”。那具有光明的灯本身，安住在所有众生的身体上，所以是“纳”。谁来指示那个安住呢？因为指示了先出现为化身的报身化身，所以是“嘎”，那个化身怎么来的呢？因为带着无量光芒而来，所以是“咕咕”。那也是，在后来的追随中，指示得像上师布迪的化身一样，所以又是“嘎”。这样，安住方式自身的本体，连同显现者，如果不取一个身体，无论取不取，从取之前到取之后，都是恒常遍布的，所以是“达”。那样安住的安住方式，从哪个门显现呢？从眼睛显现，所以“ra”是显现作用的字。那本身没有成立为实体，所以“达”是断灭空性的字。那本身最初与身体形成或产生的同时，所以是上面的。现在在身体存在的期间，也无有分离地安住着，所以又是“纳”。那么，文字自身的安住方式，就像身体有生老病死一样，它也有生老病死吗？没有，因为出现了表示无生的“阿”。安住方式自身的本体，看着无生，为了融入无有生死的同一个法界中，所以称为道。那么，法界是
English
Because of abiding, it is joyful and nameless, because the matter of joy has not formed into language, therefore it is devoid of recognizable characteristics. If divided, there are four types: the external elaboration is explained as the transformation of sound; the internal indication of names is explained as the transformation of symbols; the secret condensation is explained as the transformation of meaning; the unsurpassed secret is explained as wordless pith instructions. How could the abiding of the above be formed into language? It is not even a part of a name, and even being like this is because the receiver abides in emptiness, which is beyond faults. Therefore, the letter "sa" appeared, representing emptiness. From that, unobstructed compassion naturally arises, showing the emanation that demonstrates the cause of many words that elaborate, causing beings to rejoice in the way of abiding. Therefore, the foot mark (ཞབས་ཀྱུ) appeared. Thus, from the emptiness of the Dharmakaya, wisdom arises as the Nirmanakaya. The connection between these two clearly manifests the Sambhogakaya, so it is "tsa". Thus, what is represented appears as the three kayas, and what does not change from the three: the abiding way's essence, nature, and compassion, is "sa". Thus, although the abiding way of things does not change, it can be shown to beings like a lamp with its own light, so it is "gu gu". That very lamp with light abides in the bodies of all beings, so it is "na". Who shows that abiding? Because the Nirmanakaya of the Sambhogakaya that first appeared as an emanation is shown, it is "ga". How does that Nirmanakaya come? Because it comes with immeasurable rays of light, it is "gu gu". That is also, in the later following, shown to be like the emanation of Guru Bhuti, so it is again "ga". Thus, the very essence of the abiding way, together with the manifestor, if one body is not taken, whether taken or not, it is constantly pervasive from before taking until after taking, so it is "ta". From which door does that abiding way manifest? It manifests from the eyes, so "ra" is the letter of manifestation. That itself does not exist as a substance, so "da" is the letter of cessation and emptiness. That itself is simultaneous with the initial formation or arising of the body, so it is the above. Now, during the existence of the body, it also abides without separation, so it is again "na". Then, does the abiding way of the letter itself have birth and death like the body? No, because the "a" representing unbornness has appeared. The very essence of the abiding way looks to the unborn, and in order to gather into the same realm without birth and death, it is called the path. Then, the realm is
Chinese
如果说不是本体，那不是这样的，因为三身无有分离，安住在自光本净大清净中，所以出现“ཀེ”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。这三身执持轮回和涅槃二者，所以“ཛ”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是表示执持的字母。那么，如果有了执持，就不是法身了吗？不是这样的，因为无有止息的游舞自然显现，就像太阳自然具有光芒一样，为了众生的利益，二色身无有止息地自然显现，所以由此而生。“དེ”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。这样，以慈悲，二色身将一切众生在自性大圆满的见解的意义中无二地进行熏染，所以“ལ”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是表示见解或熏染的字母。这些也不是各自独立的，因为是本体恒常安住的字母，所以是“ཏ”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。这样，这三身也是有缘分的人们在修持意义时的道路显现，因为没有超出“身”这个词语的范畴，所以是“ན”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。这样，恒常安住在三时中的那个智慧，被有缘者修持之后，三身本身在道上显现，所以是“ཏྲ”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。如果知道没有超出“身”这个词语的范畴，那就是“ན”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），是表示身体的字母。这样，如果问这些不变的语音关联是从哪里产生的，那就是从最初名称的安住方式根本上，不由任何人所造作，无有止息地自然显现，中间也是自显，最终也是自解脱，所以显示为“ནམ”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。 ༈ 关于名称、名相和术语的解释：密咒的秘密要点在于依靠术语来证悟。就像这样，名称和文字等等一切都是术语的假立，所以没有超出术语。一切显现也都是以术语显现，所以一切都显现为术语意义的窍诀，因此，轮回和涅槃一切都证悟为仅仅是术语。灯：例如，无论对黄金进行怎样的冶炼，其本质都不会改变一样，自生智慧的灯不会被轮回的分别念所染污，本质不会改变。有缘者修持这不变的灯，就像从树叶中生出花朵一样，会显现出来。那又是如何显现的呢？不变的深蓝色的自光，无垢的白色的自光，遍布的黄色的，自生的红色的，以及无勤作的绿色的自光。
English
If it is said that it is not the essence, it is not so, because the three bodies are inseparable, abiding in the purity of the great self-luminous primordial clarity, therefore "ke" (藏文, Devanagari, Roman transliteration, literal meaning in Chinese) arises. These three bodies hold both samsara and nirvana, so "dza" (藏文, Devanagari, Roman transliteration, literal meaning in Chinese) is the letter that represents holding. Then, if there is holding, is it not the Dharmakaya? It is not so, because the unobstructed play arises spontaneously, just as the sun naturally has light, the two form bodies arise spontaneously and unceasingly for the benefit of sentient beings, so it arises from that. "de" (藏文, Devanagari, Roman transliteration, literal meaning in Chinese). Thus, with compassion, the two form bodies cause all sentient beings to be imbued in the meaning of the view of the Great Perfection of self-nature without duality, so "la" (藏文, Devanagari, Roman transliteration, literal meaning in Chinese) is the letter that represents the view or imbuing. These are not separate either, because they are the letters in which the essence constantly abides, so it is "ta" (藏文, Devanagari, Roman transliteration, literal meaning in Chinese). Thus, these three bodies are also the appearance of the path for those fortunate ones who practice the meaning, because they do not go beyond the term "body," so it is "na" (藏文, Devanagari, Roman transliteration, literal meaning in Chinese). Thus, when that wisdom that constantly abides in the three times is practiced by the fortunate ones, the three bodies themselves appear on the path, so it is "tra" (藏文, Devanagari, Roman transliteration, literal meaning in Chinese). If it is known that it does not go beyond the term "body," then it is "na" (藏文, Devanagari, Roman transliteration, literal meaning in Chinese), which is the letter representing the body. Thus, if one asks from where these immutable sound connections arise, it is from the very basis of the initial way of abiding of the name, without being made by anyone, arising spontaneously and unceasingly, and in the middle it is also self-appearing, and finally it is also self-liberating, so it is shown as "nam" (藏文, Devanagari, Roman transliteration, literal meaning in Chinese). ༈ Explanation of names, terms, and conventions: The secret key to secret mantras is that they are realized through reliance on conventions. Thus, all names and letters, etc., are designated as conventions, so they do not go beyond conventions. All appearances also arise as conventions, so all appear as the pith instructions of conventional meaning, therefore, all of samsara and nirvana are realized as mere conventions. Lamp: For example, just as no matter how much refining is done to gold, its essence does not change, the lamp of self-arisen awareness is not stained by the conceptual thoughts of samsara, and its essence does not change. When the fortunate ones practice this unchanging lamp, it appears manifestly, like a flower arising from leaves. And how does it appear? The unchanging, deep blue self-radiance, the stainless white self-radiance, the pervasive yellow, the self-arisen red, and the effortless green self-radiance.