Chinese
《身舍利燃烧续》之释疏《明灯鬘》。大班智达比玛拉米扎著。 《身舍利燃烧续》之释疏《明灯鬘》。大班智达比玛拉米扎著。 《身舍利燃烧续》之释疏《明灯鬘》完毕。印度语：阿洛格玛拉布迪玛。藏语：名为《明灯鬘》。顶礼薄伽梵，诸元素于自性清净大界！未来时之具缘决定授记者，心髓秘密无上续王，为使无有疑惑，轻易地，无有愚昧与错乱而证悟之故，如明灯照亮之鬘，如极锐利之眼般的秘密精要，祈请至尊具德者，为了确立自显现串习之征相，将宣说身舍利决定之明灯。彼中，圆满正等觉佛陀，一切有情之导师，吉祥金刚持，总的来说，宣说了依赖广说之语的无量佛法。其中，总摄一切乘之精华，犹如酥油之精髓，自性大圆满续，宣说了六十四俱胝偈颂，名称各异。以扼要之词显示口诀，故名口诀部，极为甚深。如是，于口诀部中，将要点安立于明点自性者，尤为甚深。故名大圆满明点部。其中安立四部，此乃甚深之无上秘密圆满大圆满。此中有十七决定续，其中此《身舍利燃烧续》阐述补特伽罗之三种征相。此续分为三品：第一品阐述往昔串习之身如何生起征相；第二品阐述现今串习之补特伽罗如何生起征相；第三品阐述补特伽罗舍弃生起之蕴后如何生起征相。其中，第一品阐述往昔串习之征相之品的意义。其中有续之名称之阐述，续之正文意义之证悟之阐述，以及品的
English
Commentary on the "Burning Body Relic Tantra," entitled "Garland of Lamps." Composed by the great scholar Vimalamitra. Commentary on the "Burning Body Relic Tantra," entitled "Garland of Lamps." Composed by the great scholar Vimalamitra. The commentary on the "Burning Body Relic Tantra," entitled "Garland of Lamps," is complete. In Indian language: Aloke Malaputima. In Tibetan language: Named "Garland of Lamps." Homage to the Bhagavan, the great purity of all elements in their own place! For the sake of those with fortune and definite prophecies in the future, the heart essence secret unsurpassable king of tantras, so that without doubt, easily, without ignorance or confusion, they may realize it, like a garland of lamps illuminating, like the secret essence that is like an extremely sharp eye, I beseech the venerable and glorious one, in order to establish the signs and measures of habitual self-appearance, I shall explain the lamp of certainty of the body relic. Therein, the perfectly complete Buddha, the teacher of all beings, glorious Vajradhara, in general, spoke of the immeasurable Dharma based on expansive words. Among these, the essence that is particularly condensed from all vehicles, like the essence of butter, the self-existing Great Perfection Tantra, spoke of sixty-four hundred thousand shlokas with different names. Because the pith instructions are shown in concise words, it is called the category of pith instructions, which is shown to be extremely profound. Thus, among the categories of pith instructions, those that place the essential points on the bindu itself are shown to be profound. Therefore, it is called the Great Perfection Bindu Section. Among these, residing in four sections, this secret, unsurpassed, completely perfect Great Perfection is shown to be profound. This has seventeen definitive tantras, among which this "Burning Body Relic Tantra" shows the three aspects of the individual's signs. This tantra is spoken of in three chapters: the first chapter shows how signs arise in the body of past habituation; the second shows how signs arise in individuals who are now habituated; the third shows how signs arise after that individual has abandoned the aggregates of arising. Therein, the first chapter explains the meaning of the chapter showing the signs of past habituation. This includes showing the name of the tantra, showing the realization of the meaning of the tantra's text, and the chapter's
Chinese
我宣说了。总续部的正文分为三品。其中，第一品的正文和名称的意义，这里宣说名称。其中，宣说名称的安住方式和名称的转变作用。其中，名称的安住方式是：不以任何事物的存在方式来附加修饰，也不被世俗语言所玷污。这便是名称的安住方式。续部的导师宣说了它所象征的意义。导师噶绕多杰和金刚界空行母两人，在玛拉雅山顶，将词语和文字记录在目录上，清晰地记录了各个续部的名称。因此，这里清晰地阐述了词义的名称。因为名称清晰地显示了确定的标志，如身体和遗物等，所以这是安住的方式。对于续部来说，只是在名称的意义上附加，但在正文中也有与名称相符的阐述。有些以生起次第的主尊的名字来命名，有些以章节和偈颂来命名，有些以部类和分类的方式来命名。但这个不是这样，仅仅通过宣说续部的名称，就能轻易地理解正文的意义，因此，通过宣说名称，就能显现正文的意义。此外，名称的安住方式的自性是吉祥的虚空无有。如果作为所依的补特伽罗没有证悟，就不会成佛。如果具备了标志，就能成佛，因为甚至不住于空性自显现，所以成佛者不会将虚空局限于某个地方，因此这是名称自身的安住方式。宣说名称的转变作用有三种：宣说名称的语音转变，宣说名称的表号转变，宣说名称的意义转变。这些各有两种：名称使品正文圆满的安住方式，以及显示补特伽罗差别的必要。通过宣说品正文的名称语音转变，可以显现第一品的正文。通过宣说表号转变，可以显现第二品的正文。通过意义转变，可以显现第三品的正文。其中，如果解释名称的语音转变，就像这样，毫不颠倒地理解续部的意愿智慧，通过理解它，就显示了标志。
English
I have declared it. The text of the general tantra is divided into three chapters. Among them, the text of the first chapter and the meaning of the name, here the name is declared. Among them, the way the name abides and the transforming function of the name are explained. Among them, the way the name abides is: it is not adorned by any way of being of things, nor is it defiled by worldly language. This is the way the name abides. The teacher of the tantra spoke of its symbolic meaning. The teacher Garab Dorje and the Vajradhatu Dakini, on the summit of Mount Malaya, recorded the words and letters in the catalog, and clearly recorded the names of each tantra. Therefore, here the name of the meaning of the words is clearly stated. Because the name clearly shows the definite signs, such as the body and relics, this is the way of abiding. For the tantra, it is only attached to the meaning of the name, but in the text there is also an explanation that matches the name. Some are named after the name of the main deity of the generation stage, some are named after chapters and verses, and some are named by category and classification. But this is not the case, because by simply stating the name of the tantra, the meaning of the text can be easily understood, therefore, by stating the name, the meaning of the text will be revealed. In addition, the nature of the way the name abides is auspicious emptiness. If the person who is the basis is not enlightened, he will not become a Buddha. If he has the signs, he can become a Buddha, because he does not even abide in the self-manifestation of emptiness, so the Buddha will not limit the emptiness to a certain place, so this is the way the name itself abides. There are three ways to explain the transformation of the name: explaining the phonetic transformation of the name, explaining the symbolic transformation of the name, and explaining the semantic transformation of the name. Each of these has two: the way the name makes the chapter text complete, and the need to show the differences of the person. By explaining the phonetic transformation of the name of the chapter text, the text of the first chapter can be revealed. By explaining the symbolic transformation, the text of the second chapter can be revealed. By transforming the meaning, the third chapter can be revealed. Among them, if the phonetic transformation of the name is explained, it is like this, understanding the wisdom of the tantra's intention without reversing it, and by understanding it, the sign is shown.
Chinese
而且，如果即使没有证悟，先前所修习的，也依靠智慧，在现在的色蕴上，显现身语意的标志，因为显现为光和形象，所以是ཤྲི（藏文，梵文天城体，梵文罗马拟音，吉祥）。这对于现在的众生来说，从哪里产生呢？因为是从身体产生的。那么，这从什么因产生的呢？因为是从先前为了法性无生而修习产生的，所以是ཨ（藏文，梵文天城体，梵文罗马拟音，无）。没有证悟这先前无生的意义，脱离了身语意的希求，从现在的身体和暂时的基础上脱离，ཀ་མ་ནིའོ（藏文，梵文天城体，梵文罗马拟音，行动者）。这从执着身语意为自我的心识中脱离，现在也从暂时的基础上清净，从执着身语意为自性中解脱出来，称为མ་དྷ་ཀ་ཡ་（藏文，梵文天城体，梵文罗马拟音，无垢者）。这现在这样证悟后，作为果，成佛后，化身自然清净地成办利益，是གྷ（藏文，梵文天城体，梵文罗马拟音，虚空）。因此，先前所有佛的身，修习的血统等标志，会在身体上显现。而且，这是从头部产生的。因为精通佛的语言，所以在喉咙处会显现莲花等五种标志。因为修习了意，所以在身体的心间会显现三叉戟等五种标志，所以ཛ་（藏文，梵文天城体，梵文罗马拟音，生）是代表或执持身语意的字母。而且，身体上显现身语意的标志，这是从先前身体的业为主的修习中产生的，是下面的ན（藏文，梵文天城体，梵文罗马拟音，人）。又，先前以语言为主的方式修习，现在语言上显现身语意的标志是，修习身，会有语言强硬等四种标志。修习语，会有梵天之声等三种标志。修习意，会有能知晓他人所说之语等两种标志，所以是ལ（藏文，梵文天城体，梵文罗马拟音，语）。又，先前以心为主的方式修习，现在在意识上成熟是，先前修习身，会有未经学习的禅定自然生起等两种标志。修习语，会有心中显现所思之法等三种标志。修习意，会有恒常独自安住等三种标志，总共有八种，而且，因为有标志，所以是ཏ（藏文，梵文天城体，梵文罗马拟音，彼）。而且，如果对于具有这样身体的人，不以精进修习，因为业的边际颠倒，会变成产生心识错乱等的身体，所以是ན（藏文，梵文天城体，梵文罗马拟音，人）。
English
And, if even without realization, that which was previously practiced, relying on wisdom, on the present aggregate of form, the signs of body, speech, and mind arise. Because they appear as light and forms, it is Śrī. Where does this arise for present beings? Because it arises from the body. Then, from what cause does this arise? Because it arises from previously practicing for the meaning of the unborn nature of reality, it is A. Not realizing the meaning of this previously unborn, detached from the desires of body, speech, and mind, deviating from the present body and the basis of the temporary state, it is Kamanio. This, deviating from the mind that grasps body, speech, and mind as self, now also purifying from the basis of the temporary state, liberated from grasping body, speech, and mind as self-nature, is called Madhakaya. This, now realizing in this way, as a result, after becoming a Buddha, the emanation body naturally and purely accomplishes benefit, is Gha. Therefore, previously, the lineage of practice, etc., of the bodies of all Buddhas will appear on the body. Moreover, this arises from the head. Because of mastering the speech of the Buddha, five signs such as the lotus will appear on the throat. Because of practicing the mind, five signs such as the trident will appear at the heart of the body, so Ja is the letter that represents or holds body, speech, and mind. Moreover, the signs of body, speech, and mind appearing on the body, this arises from the practice in which the actions of the body were primary, it is the lower Na. Again, previously practicing primarily through speech, now the signs of body, speech, and mind appear on speech, practicing the body, there will be four signs such as strong speech. Practicing speech, there will be three signs such as the voice of Brahma. Practicing the mind, there will be two signs such as knowing what others say, so it is La. Again, previously practicing primarily through the mind, now maturing in the mind is, previously practicing the body, there will be two signs such as spontaneous arising of unlearned meditation. Practicing speech, there will be three signs such as the appearance of the contemplated dharmas in the mind. Practicing the mind, there will be three signs such as always staying alone, so there are eight, and because there are signs, it is Ta. Moreover, if one does not practice diligently with such a body, because the limits of karma are reversed, it will become a body that generates mental confusion, etc., so it is Na.
Chinese
因此，这些征兆也通过征兆显现，故称为“扎”。如果具备这些征兆的人，努力修行，从暂时的基础上返回，为了在初始基础上成佛，故称为“玛”。由于他的慈悲永不停止，他为众生利益而行事，因此不会拖延太久。所说的名称符号的转变，是指持明者依靠多种符号来证悟。符号是自性符号的转变，如所知显现所涵盖的一切。由于依附于此，证悟无自性的意义，符号被认为是集合。教法的符号是在上师传授口诀时。产生的符号是由于修持甚深密咒的意义，在有缘者的身语上产生的。也就是说，对于这位有缘者，先前没有显现的染污而成就佛果的人们，在舍弃身体时，身有寂静身和忿怒身两种。如果一个人同时出现寂静和忿怒两种身，这是没有中阴而成佛的征兆。如果只出现寂静身，这是在中阴停留五天的征兆。如果出现忿怒身，这是在中阴五刹那成佛的征兆和符号。遗骸有五种，舍利是如来部的佛陀。骨舍利变成金刚部。水舍利变成宝生部。灰舍利变成莲花部。土舍利变成事业部的佛陀。这些是转变成圆满报身部佛陀的征兆。燃烧的是舍利、光芒、声音、地震和天空的神变等。舍利、光芒和声音等是三身各自前往各部的征兆，可在经文中考察。地震是前往声闻、缘觉、菩萨和持明者的境地，可在经文中详细了解。这些天空的神变是六道共同的业力接受方式的征兆。意义的转变被称为“吉祥”，如果喜欢先前进行的意义阐述，就进行四大的瑜伽。由于其意义在相续中产生，所以四大。