English
Appearances are the appearances of various distinct objects, and the appearance of self-nature being completely pure. Thus, these four appearances arise in the mind of the tantric guru without effort or exertion. The one who compiled them in the past prostrates as a way of repaying kindness. To prostrate for the sake of the future fortunate ones attaining perfection: The sixth guru of the tantra, Vajradhara himself, having spontaneously conquered the four maras in the past, thus, for the subsequent disciples who possess faith, all the non-virtues of body, speech, and mind are naturally and powerfully destroyed by compassion. Possessing the accumulation of merit, having transcended the maturation of karma, self-born wisdom is not subject to the power of karma, and cannot be protected by virtue. In the past, the guru himself possessed the four wisdoms, so the subsequent disciples who possess faith, being inspired and supplicated by the guru's compassion, destroy all aspects of holding to inverted views. Possessing the accumulation of the fruit of wisdom, having transcended attachment to past and future, for the four lamps of self-born awareness, being free from the extremes of diligence, and being unstained by sin, it is like brandishing a spear in the sky or striking water with a sword. Thus, the fortunate one abides with the two blessings of the guru, the two stains are destroyed, possessing the two accumulations, transcending karma and habitual patterns, not abiding in the two extremes. For such a fortunate one, the appearance of the manifest nature of reality appears, understanding one's own benefit, relying on the practice of the winds of great transference, showing glory by benefiting others. Thus, the benefit of oneself and others being perfected, this fortunate one, due to the manifestation of the four lamps of the manifest nature of reality, and the appearance of increasing experience, and the appearance of awareness reaching its limit, and the appearance of the exhaustion of the nature of reality, these four reaching their culmination, since they arise from the guru having understood the meaning of the four appearances in the past, therefore, for the subsequent disciples, these four appearances are not merely words, but manifestly arise within oneself, this arises from the two compassion blessings of the guru, therefore through the gateway of faith, thus one's own realization appearing wonderfully within oneself, therefore one prostrates to oneself. Thus it is said. Thus, the compiler in the past prostrated, obtaining the need to repay one's own kindness, and the profound tantric
Chinese
这是为了避免中断和偏颇，并且为了未来众生能够生起信心而进入。为了后学者能够圆满对这个甚深续部的信仰和修行，以及因此圆满而使特殊的证悟在相续中生起。基于法性现前四灯的显现，具信者以精进之力，使此成为力量，使有漏不再显现，圆满四种显现的程度，从而无余成佛。中等精进者依靠四显现的功德，在中阴身中成佛。下等精进者，仅凭见到甚深法门之功德，以及听闻自续部导师之语和文字之功德，以及仅仅顶礼，就能在自性化身佛土中获得解脱并证悟成佛，因此要顶礼。现在宣讲续部的正文。前面在题名时已经简要介绍了正文。这里首先在开场白之后详细解释。正文的完整部分是第一品的一半以下，第三品则非常详细地解释。这里阐述第一品的意义，其中有三个共同要点：通过阐述甚深续部的出现来阐述续部的开场白；简要阐述四品的意义；详细解释远射水灯的词义。其中，第一个开场白有三个方面：因为甚深现前续部难以出现，所以是非共同的开场白；导师以自身向自身展示的方式宣说，由辑录者未经文字修改地展示；连接两个开场白，通过声音、意义和文字将一切法重复；以及共同的开场白，以与共同乘和门户相符的方式，由辑录者编纂成文字。其中，展示非共同的开场白是：此续部由导师金刚持大尊，从心中取出，在颈部的宝瓶中凝聚，在舌头上展开，从四十二颗牙齿之间，以无有远近的梵天之音。
English
This is for the purpose of avoiding interruption and bias, and for the sake of future sentient beings to generate faith and enter. For the later followers to perfect the faith and practice of this profound tantra, and thus perfect it so that special realization arises in the continuum. Based on the manifestation of the four lamps of Dharmata's manifestation, the faithful one, with the power of diligence, makes this into strength, so that the contaminated no longer appear, and the degree of the four manifestations is perfected, thereby attaining complete Buddhahood without remainder. The medium diligent one relies on the merits of the four manifestations to attain Buddhahood in the Bardo. The least diligent one, merely by seeing the merit of the profound Dharma gate, and hearing the merit of the words and letters of the teacher of one's own continuum, and merely by prostrating, can be liberated in the pure land of the Svabhavikakaya and attain enlightenment, therefore, prostrate. Now, the text of the tantra is taught. Earlier, in the title section, the text was briefly introduced. Here, it is explained in detail after the introduction. The complete part of the text is below half of the first chapter, and the three chapters are explained in great detail. Here, the meaning of the first chapter is explained, which has three common points: by explaining the emergence of the profound tantra, the introduction of the tantra is explained; the meaning of the four chapters is briefly explained; and the meaning of the words of the Far-Reaching Water Lamp is explained in detail. Among them, the first introduction has three aspects: because the profound manifest tantra is difficult to arise, it is a non-common introduction; the teacher himself speaks in the manner of showing himself to himself, which is shown by the compiler without textual modification; connecting the two introductions, repeating all dharmas through sound, meaning, and words; and the common introduction, in a manner consistent with the common vehicle and the gate, compiled into words by the compiler. Among them, the presentation of the non-common introduction is: this tantra was taken from the heart by the teacher, the great Vajradhara, condensed in the vase of the neck, unfolded on the tongue, and from between the forty-two teeth, with the Brahma's voice without near or far.
Chinese
为了能够理解，我，不是由他人，而是在过去，自己对自己宣说，后来为了摄集，对具缘的金刚持，不是由他人，而是自己亲自宣说。那又是宣说了多长的时间呢？在过去宣说，在以前的刹土中，不是在向其他摄集者宣说的那个时候宣说，后来向你这位摄集者，在现在的这个时候宣说。这样，导师以不共的方式赐予了具缘的摄集者金刚持，那位具缘的金刚持生起了疑惑，‘那么，导师说了，这个刹土以外的地方应该怎么做，应该住在哪里呢？’，‘是对眷属还是对摄集者说的呢？’，‘是对眷属，还是什么时候说的呢？’，‘不是其他佛陀说的，而是唯一的导师说的，难道不是其他人说的吗？’心中生起了疑惑。导师的心了知，为了断除摄集者的疑惑，对具缘的摄集者金刚持，当你的分别念想到‘以前这个法是在哪里宣说的呢？’，那个地方是：在空性之基无量显现的坛城中，这样消除了疑惑。这样，摄集者对地方的疑惑消除了，想到‘眷属应该怎么说呢？’，从那个地方，‘眷属是非分别大调伏，不是各自不同的，不是不一样的’这样说了，对向哪个眷属宣说生起的疑惑也消除了。摄集者自己对处所和眷属的疑惑消除了，想到‘以前刹土应该怎么说呢？’，导师所说的刹土的名字是本来就自显大基。想到‘什么时候说的呢？’，是从自显现大光明无碍生起之中说的。想到‘不是唯一的导师，而是其他的佛陀没有说吗？’，对于以前无有阻碍的觉性自生于自身，这个不可言说的意义，过去的佛陀们也说了。之后，我和其他的佛陀们也会说的。之后，在未来的时间里，佛陀们也会说的。’这样，以不共的开场白在自己的正文中赐予了教言。
English
In order to understand, I, not by others, but in the past, myself to myself declared, and later to gather, to the fortunate Vajradhara, not by others, but myself personally declared. And how much time was declared? In the past, in the previous realm, it was declared not at the time when it was declared to other collectors, and later to you, the collector, it is declared at this present time. Thus, the teacher, in an uncommon way, bestowed upon the fortunate collector Vajradhara, and that fortunate Vajradhara had doubts, 'Then, what should be done in a place other than this realm, where should one reside?', 'Was it said to the retinue or to the collector?', 'Was it to the retinue, or when was it said?', 'Was it not said by other Buddhas, but only by the teacher, was it not said by others?' Doubts arose in his mind. The teacher's mind knew, and in order to dispel the collector's doubts, to the fortunate collector Vajradhara, when your discriminating mind thinks, 'Where was this Dharma declared in the past?', that place is: in the mandala of the immeasurable manifestation of the basis of emptiness, thus dispelling the doubts. Thus, the collector's doubts about the place were dispelled, and thinking, 'How should the retinue be spoken of?', from that place, 'The retinue is the great non-discriminating subduing, not each different, not dissimilar' thus it was said, and the doubts about which retinue it was declared to were also dispelled. The collector himself dispelled the doubts about the place and the retinue, and thinking, 'How should the realm be spoken of in the past?', the name of the realm spoken by the teacher is the naturally self-manifest great basis. Thinking, 'When was it said?', it was said from within the unobstructed arising of the great self-manifestation. Thinking, 'Was it not the only teacher, but did other Buddhas not say it?', for the unobstructed awareness that arises in itself in the past, this inexpressible meaning has also been spoken by the Buddhas of the past. After that, I and the other Buddhas will also speak it. After that, in the future, the Buddhas will also speak it.' Thus, with an uncommon introduction, the teachings were bestowed in one's own text.
Chinese
因此，清净续部的金刚持的续部，断除了怀疑，生起了信心。如果讲述这些的果，空性不是执着事物自性的处所，不是石头和山崖的处所，自性光明，本体空性，是慈悲显现的基础。从原始清净故，超越了垢染的边际。没有边和中故，无法执取说这是界限而周遍。自性光明的五光，谁也没有造作，从自显的坛城中，导师大金刚持，眷属没有这个和那个的分别念，因为无有偏颇故，不分别的大慈悲，虽然垂视一切众生。由于众生各自的意乐差别，开示了各自不同的调伏方式。其中，自性大圆满的续部，六十四万颂中，特别地，这部《明灯燃亮》深奥，不是一切的共同之处。先前对无有偏颇的眷属开示了，后来为了现在因位的金刚持等意乐各异的众生，开示了这不共的论题。四种明灯的显现，是现量道大圆满。自显基圆满故，清净了错乱的垢染。法性清净为大光明，自性谁也没有造作的眷属中，本来安立和存在。这些的本体也是，因为没有造作原始清净的智慧的导师，所以本来安住于本体空性，从执着常边的耽着中自解脱。自性光明大基础上，从执着断边的耽着中自解脱，无有间断的慈悲的导师，对所化众生的处所名称相似而不同，化现不同的调伏者的身相而利益的觉性自显现。像那样的基础上，用任何的语言文字也无法确定。事物的本性实相是不可言说的，在拉达克，对所化众生的心说，这才是四明灯的意义，如过去诸佛所说。因此，这部《明灯燃亮》的续部，现在诸佛也是如此。安住于意义中，对自己各自的眷属宣说。以后，这部续部在未来的时候，诸佛对自己各自的眷属
English
Thus, in the pure tantra of Vajradhara, doubts are severed, and faith arises. If the fruit of these is explained, emptiness is not a place that grasps things as their own nature, not a place of stones and cliffs, its own nature is luminosity, its essence is emptiness, it is the basis of the arising of compassion. Because it is pure from the beginning, it transcends the limits of defilement. Because there is no beginning and middle, it cannot be grasped as a limit and is pervasive. The five lights of self-nature luminosity, unmade by anyone, from the center of self-arising, the teacher, the Great Vajradhara, the retinue has no conceptualization of this and that, because there is no partiality, the great compassion that does not discriminate, although he gazes upon all beings. Due to the different inclinations of beings, he teaches different methods of taming. Among them, the tantra of the Great Perfection of Self-Nature, in the sixty-four hundred thousand verses, especially, this "Lamp Burning" is profound, not a commonality of all. Previously, it was taught to the retinue without partiality, and later, for the sake of those with different inclinations, such as the Vajradhara of the present cause, this uncommon topic was taught. The appearance of the four lamps is the direct path of the Great Perfection. Because the self-appearing ground is complete, the defilements of delusion are completely purified. The nature of reality is pure as great light, in the retinue whose nature is unmade by anyone, it is primordially established and abides. The essence of these is also, because there is no teacher who makes the primordial purity of wisdom, so it naturally abides in the essence of emptiness, and self-liberates from the attachment of clinging to permanence. On the basis of the great luminosity of self-nature, self-liberates from the attachment of clinging to annihilation, the teacher of uninterrupted compassion, to the objects of taming, whose places and names are similar but different, emanates different bodies of tamers and the awareness that benefits self-arises. On such a basis, it cannot be determined by any words or letters. The reality of the nature of things is inexpressible, in Ladakh, to the minds of the disciples, it is said that this is the meaning of the four lamps, as the Buddhas of the past said. Therefore, this tantra of the "Lamp Burning", the Buddhas are also like this now. Abiding in meaning, they speak to their respective retinues. Later, this tantra, in the future, the Buddhas to their respective retinues