English
Regarding the words that have no fear of birth and death, that make the four lamps appear, and that serve as the realm of the senses, please consider these meanings that I have summarized, and grant me teachings that are not at all inverted. Thus, as taught by the compiler, when the name of the place is shown, one might wonder what the nature of that place itself is like. The nature of the place is: no matter from which direction of the ten directions of the world—east, west, south, north, the four corners, above, below—or by whom it is viewed, it appears all-pervasively transparent without inside or outside. Therefore, its name is the palace of the purity of dharmata, that place is adorned with various ornaments, and is exceedingly perfect. Therefore, the various ornaments are jewel nets, half-nets, stirrups, and jewel pendants, etc., making the ground appear. Wisdom is the wisdom that holds characteristics, like a mirror, as well as the dharmadhatu, equality, discriminating awareness, accomplishing activity, and the five kinds of jewel eye ornaments, many eyes, staffs, cloaks, and stacked lotuses, etc., which are the cause of manifestation. The colors are white, yellow, red, green, and blue, the ground of the five great clarities. Because the edge and center cannot be determined, it is vast and wide; because the shape is unlimited, the center is spacious. Because it is without the fault of defilement, it is called the edge appearing as body and wisdom. Moreover, from the nature of the bodies, the chief of all is the dharmakaya, from which arises the sambhogakaya, and from which the nirmanakaya effortlessly accomplishes the benefit of all sentient beings, hence it is called transparent. From such a place, the nirmanakaya tames whatever can be tamed in all the realms of the ten directions. In order to match their forms, manifestations arise without interruption, so it is the place of the nirmanakaya. Thus, the nirmanakaya that appears, no matter whom it tames, tames universally without near or far, so it is called without inside or outside. From where does such a place arise? It arises from the power of the essence of original purity. It itself is unchanging, while the arrangement appears as the distinction of the retinue, exceedingly perfect. Complete perfection is the excellent quality of the teacher.
Chinese
因此，导师以智慧、光明和明点等庄严而显现，是圆满具足的。像这样，一切都变得美妙，既是处所，又是圆满具足的。同样，眷属也是圆满具足的。教法、导师和时间等等也是如此。 جمع者说：像这样在自己的眷属中宣说，使天子等生起信心，对教法极度信仰和渴求。这是为了使续部生起，宣说了续部的开端。༈ 现在宣说续部正文四品要义的简要阐述。其中，首先通过两种方式宣说，即确定续部正文要义的生起，或者说宣说其伟大之处，如“自性续清净金刚持”。这是导师召唤 جمع者 并赐予教言的意义。导师说：“我从法性本来清净的自性中，无碍任运的意念自发涌动，成为忆念之业，显现为各种各样。那也是忆念之流的流动，是缘起显现。忆念之业聚集了诸多分别念。如果无有流动，则不会对缘起显现进行思辨。如果不对缘起显现进行思辨，则不可能聚集诸多的业之分别念。像这样，通过业聚集了诸多分别念，对六境进行决断的流动，即执着、普遍寻觅、确定、安立、烦恼和意识的六种意识，以及境的疑惑、二意、分别、忆念、思量和颠倒这六种，普遍珍爱，显现为轮回之法的根本和支分。”这是对 جمع者 的教诲。那么，最初从何处产生呢？依赖于流动，仅仅是忆念之因。在这个时候，粗大的显现尚未成立，因此是无显现的。没有形成色相。因此，在无有流动之前，没有分别念的名称，智慧安住于自身本性中。从某个角度来说，从那样的无有成立的角度来看，现在的六识和由此产生的思维执着，即所谓的“心”。
English
Therefore, the teacher appeared adorned with wisdom, light, and bindus, and was perfectly complete. In this way, everything became beautiful, being both a place and perfectly complete. Similarly, the retinue was also perfectly complete. The teachings, the teacher, and the time, etc., were all complete. The compiler said: In this way, by teaching within his own retinue, the sons of the gods and others developed faith and greatly revered and desired the teachings. This was to cause the tantra to arise, and the beginning of the tantra was taught. ༈ Now, I will explain the brief exposition of the meaning of the four chapters of the tantra text. Among these, the first is taught in two ways: either to ascertain the arising of the essential meaning of the tantra text, or to teach its greatness, such as, "The self-nature tantra is pure Vajradhara." This is the meaning of the Teacher calling the compiler and bestowing the teachings. The Teacher said, "From the very nature of the purity of Dharma, the unobstructed and spontaneous mind moved spontaneously, becoming the action of memory, appearing in various ways. That is also the flow of the stream of memory, the appearance of conditions. The action of memory gathers many conceptual thoughts. If there is no movement, then there will be no speculation on the appearance of conditions. If there is no speculation on the appearance of conditions, then it is impossible to gather many conceptual thoughts of action. In this way, by gathering many conceptual thoughts through action, the movement that cuts off the six objects, namely, attachment, universal seeking, determination, establishment, affliction, and the six consciousnesses of mind consciousness, as well as the doubts of objects, duality, discrimination, memory, thought, and the six kinds of inversion, are universally cherished, appearing as the root and branches of the Dharma of samsara." This is the instruction to the compiler. So, from where did it first arise? It relies on movement, merely as the cause of memory. At this time, the gross appearance has not yet been established, so it is without appearance. There is no formation of form. Therefore, before there is no movement, there is no name of conceptual thought, and wisdom abides in its own nature. From one perspective, from the aspect of such non-establishment, the present six consciousnesses and the conceptual grasping arising from them, which is called "mind."
Chinese
为了断除使心散乱，以及使念头在各种境界中分别和游荡，现在要断除这些。共同乘的那些人，对于唯有思辨的见解产生怀疑，为了将此基智的智慧，不通过智慧而是通过感官的显现来确定，我以喜悦之心，用经文和文字来阐述名为《燃灯续》。自性清净的金刚持，您要毫不颠倒地听闻断法的智慧，以及身语意的行为，毫不颠倒地，不被其他声音分散注意力地听闻。在开始时，劝诫和敦促结集者去除听法的过失。之后，是对现在听法的人们的劝诫。这甚深的最秘密续部，由于显现四灯而极为深奥。其中，灯的智慧显现所毁灭的外器世界之元素，即地、水、火三者依赖于风元素的缓慢流动。由于六道众生依赖于此，因此，这两者都不是永恒的，所以称为世间，元素依赖于虚空。其毁灭是指欲望、色界和无色界，依赖于四灯。由于一切众生都依赖于四灯，因此依赖于它可以成佛。虽然一切有情和无情众生都各自显现出无碍的智慧，但共同乘的那些执着于思辨的人们却无法看到。这八个次第都偏离了法性显现，因此任何人都无法看到其自性。那么，难道就像他们看不到一样，所有人都看不到吗？不是的。四种自生智慧大灯，任何有缘持有此续的人，都会在胜观中看到虚空和智慧无二无别的灯的自性，就像大海上的花朵一样，以自光圆满的美丽装饰来庄严，因此称为熟悉心要之义。像这样，因为以前没有见过轮回之法，现在见到了，所以在三个基位大智慧中完全进入寂灭，因此是寂灭之法。像这样，对于谁
English
In order to sever that which causes the mind to wander, and that which causes thoughts to discriminate and roam in various realms, now these are to be severed. Those of the common vehicle, who doubt this which is only a speculative view, in order to ascertain this ground of knowledge and wisdom, not through wisdom but through the manifestation of the senses, I joyfully expound in text and letters the tantra called "The Blazing Lamp." O Vajradhara, whose nature is pure lineage, listen without reversing the wisdom of severance, and the conduct of body, speech, and mind, without reversing, and without being distracted by other sounds. In the beginning, the compiler advises and urges to abandon the faults of listening. Afterwards, it is an exhortation to those who are now listening. This profound, most secret tantra is extremely profound because it manifests the four lamps. Among these, the outer vessel of elements that is destroyed by the appearance of the light of wisdom, namely earth, water, and fire, the three depend on the slow movement of the wind element. Since the six types of beings depend on this, both of these are not permanent, therefore it is called the world, the elements depend on space. Its destruction refers to the desire realm, the form realm, and the formless realm, depending on the four lamps. Since all beings depend on the four lamps, therefore depending on it, one can attain Buddhahood. Although unobstructed wisdom appears separately to all sentient and insentient beings, those of the common vehicle who cling to speculation do not see it. All these eight stages deviate from the manifestation of Dharma-nature, therefore no one sees its essence. So, just as they do not see it, does no one see it? No. The four great lamps of self-arisen wisdom, any fortunate one who holds this tantra, will see in the superior seeing the nature of the lamp, in which space and wisdom are inseparable, like a flower on the ocean, adorned with the beautiful ornaments of self-light and self-perfection, therefore it is called familiarizing with the meaning of the essential point. Like this, because one has not seen the Dharma of samsara before, now one sees it, therefore one will completely enter nirvana in the three ground-basis great wisdoms, therefore it is the Dharma of nirvana. Like this, to whom
Chinese
如果依靠它来见，那么依靠四盏灯的显现，就能真实地证悟和见到胜观的智慧。那么，它是突然产生的吗？不是的，从一开始就无间断地、持续地在自显大光明中扩展，普遍地显现。那么，它又是如何显现的呢？如石法王益西，觉性和智慧的自性光明无二无别，那便是心髓觉性的智慧，从一开始就远离执着和分别地显现。现在，有缘者听闻之时，恰逢法性现前初次相遇，因此不会消失。像这样，不消失的智慧明灯的体验不断增长，就像遇到珍宝之藏的大宝库一样受用，这便是超越痛苦的各种功德增长。因此，谁修持这盏灯燃烧的续部，就被称为贤劫。它的名字是具有自性圆满的福分，与它相遇就是意义美好、词句美好。初善、中善、后善。法性不造作的本性，事物存在的状态，自证意义的精华，显现圆满成佛。因此，有缘者没有丝毫的恶业。那是因为精进极强，没有染污显现。最后，受用明灯现前显现的功德。粗大之元素和烦恼之尘埃，远离二四，自证本身现前证悟和见到。因为它无法用语言来确定，所以这现前显现的觉性，无法用名言的词语来安立，是远离多边的。如是宣说了续部产生的伟大或密意。现在简要地宣说续部词义四品的内容，即以“此皆四灯”等来宣说。这些词句全部都是四种明灯的词句，没有其他任何内容。宣说这些词句有什么必要呢？有使安住在一切有情身中、显现坏灭的必要。其中，宣说远射水灯的必要是，使色等五种欲妙解脱于自性，并且智慧自
English
If one sees by relying on it, then by relying on the appearance of the four lamps, one can actually realize and see the wisdom of insight. So, does it arise suddenly? No, from the very beginning, it continuously expands in the self-appearing great light without interruption, appearing universally. Then, how does it appear? Like Stone Dharma King Yeshe, the self-radiance of awareness and wisdom is non-dual, and that is the wisdom of the essence of awareness, appearing from the beginning free from grasping and conceptualization. Now, when the fortunate ones hear it, they encounter the direct experience of reality for the first time, so it will not disappear. In this way, as the experience of the undiminishing lamp of wisdom increases, it is like encountering a great treasury of jewels, and by enjoying it, various qualities that transcend suffering increase. Therefore, whoever practices this tantra of the burning lamp is called the Fortunate Aeon. Its name is having the fortune of perfect nature, and encountering it is called good meaning and good words. Good in the beginning, good in the middle, and good in the end. The un fabricated nature of reality, the way things are, the essence of self-awareness, manifestly and completely enlightened. Therefore, the fortunate one has not even the slightest trace of negativity. Why is that? Because diligence is very strong, and no defilement appears. Finally, by enjoying the qualities of seeing the lamp directly. The gross elements and the dust of afflictions, free from two and four, self-awareness itself is directly realized and seen. Because it cannot be determined by words, this direct awareness cannot be established by words of terminology, and is free from multiplicity. Thus, the greatness or intention of the arising of the tantra is explained. Now, the meaning of the four chapters of the words and meaning of the tantra is briefly explained, that is, it is explained by "All this is by the four lamps," etc. All these words are the words of the four lamps, and there is nothing else. What is the need to explain these words? There is a need to make the appearance of dwelling in the bodies of all sentient beings perish. Among them, the need to explain the lamp of the far-reaching water is to liberate the five objects of desire, such as form, into their own nature, and wisdom itself