Tibetan
【翻译解析失败】 ```json { "chinese_translation": "后来心胸狭隘争斗，难治且有失亲之痛，面容憔悴之人，不信且贪恋，是欺骗引诱者，无有典据，抛弃事物，虚耗光阴，内心刚硬，随心所欲而行，喜爱小财，暴露缺点，舌尖之人，寻觅方法，即使心中出现，也不显露。如玉的台阶，九层完成。圣者龙树所造。比玛拉将此交付于贤地之智者。\n\n嘎 ཀི་ཨཱི嘎嘎嘎玛匝 班智达吉祥。\n拉 恰 纳 拉 堪纳玛 斯德。\n吉祥！名为《特征明灯》之论著在此。\n\n吉祥！向一切智者顶礼！显现与执着的两种说法，犹如清澈的水中之月、星宿，远离对境，不混杂，明了知晓，对自性证悟与成就者顶礼。如盲人相遇般未见而漂泊的众生，为了遣除内心的翳障，用词语的针来区分，用了知二谛的利器，斩断了束缚自身的绳索，从二道之门显现获得解脱，为了成办他利而宣说。此理以二种教证为基础，以随行之理智来决断，用贴近的比喻来象征，显现进入大乘方便道，如以指指山般，以可信的知见支分，所要证实的世俗显现通达，一次又一次地串习。出自殊胜续部幻化网，是具乐之语的意义显现。如果将此处的词句要义作为纲要，那么法和可信的支分，以及获得意义决定的特征，还有相违过失功德的特征。法的意义本身是最初的，完全清净且执持相，一相本体转变为二，完全清净是诸道，那也有共同和特殊二者，以总相和自相来区分特征，总相是定义本体，以及以何为境之基和过患，名称决定遮蔽何处，时间和舍弃之理的共同比喻，安立颠倒之时的时。宣说那本身的支分是，总的来说是以声音和意义，言说以技巧和事物来阐明，那本身是无常、痛苦、空、无我。本体之因是相同和作伴，以及俱生无明分别念纷飞。声音意义总的对境以意识了知，基和处境最初是，觉知本体数量 ============================================================
Chinese
地的归属是， 特性的缺失和种类， 以及相关的遍计所执的形态是， 执着显现的意和识， 是声音和意义的一切共同显现。 在自显大本体上， 另外显现物质的实体和我， 他们自己也这样认为。 执着的自显即使是一瞬间， 也是以前后的因果关系产生的。 依靠根的境和内在的一切， 以四种错乱的因，显现任何事物。 三种邪分别念和正确的， 是各自道路的执着边。 感受我和法的道果， 邪和正各自是， 基础和状态最初是。 从无始无终之时起， 异熟身和影子一样相伴。 如日月、黑暗、黄金的变化一样， 不舍弃，事物变化，是名言。 如绳索、幻术、阳焰一样， 本来没有，心却错误地安立， 只在部分上称为譬喻。 本来没有，心却错误地遍计， 因此认为基础是不存在的。 遣除之时是生起和证见， 因为有多少瞬间的智慧。 误以为不舍弃是分离的遣除。 自相的意义和声音本身是， 广大的身体安立。 精华和基础。 基础、特性、数量和所显现的， 方式、时间、条件、过患、原因和遣除， 什么境、对什么遮蔽。 如所说，最初是基础。 如梦境般无基础的显现。 自性是坚硬和潮湿等， 自性以如是的方式说自在。 数量二是真实殊胜的显现。 在名声的控制下取六。 在特殊的场合知道是二。 我和他人、知识等，微尘等显现。 刹那前后事物结合的， 事物圆满执着向外显现。 时间上如影随形，后来无始。 原因、主宰、目标和紧随其后， 发生、感受、生、死、痛苦。 我获得，以恶见远离道路。 原因是一起说， 分别是欺骗和变化，是执着本身。 遣除是真实见，是名言， 自性上显现不清晰。 净化后也会变成两种。 共同的是根本识的境， 特殊的是六聚的境显现。 是正确的显现。 是六识等显现。 是阿赖耶识等六显现。 我执是烦恼的一部分， 是微尘和各种各样的显现。 那是正确的，也是从其他产生的错乱。 像冰雹一样
English
The belonging of the ground is, The absence of characteristics and types, And the forms of dependent imputation are, The mind and consciousness of clinging appearance, Is the common appearance of all sounds and meanings. On the self-appearing great entity, Separately appears the substance of matter and self, They themselves think so. The self-appearance of clinging, even for a moment, Is produced by the cause and effect relationship of before and after. Depending on the senses' objects and all that is internal, With four causes of delusion, anything appears. The three wrong discriminations and the correct, Are the clinging ends of each path. Experiencing the path and fruit of self and dharma, Wrong and right are each, The basis and state are initially. From beginningless and endless time, The ripened body and shadow accompany each other. Like the changes of sun and moon, darkness, and gold, Without abandoning, things change, it is a term. Like rope, illusion, and mirage, Originally non-existent, but the mind wrongly establishes, Only partially called metaphor. Originally non-existent, but the mind wrongly imputes, Therefore, it is thought that the basis does not exist. The time of removal is arising and seeing, Because of how many moments of wisdom. Mistakenly thinking that not abandoning is separate removal. The meaning of self-character and sound itself is, The vast body is established. The essence and the basis. The basis, characteristics, number, and what appears, Mode, time, condition, fault, cause, and removal, What object, what is obscured. As said, the beginning is the basis. Appearance without basis like a dream. Nature itself is hardness and wetness, etc., Nature speaks of freedom in such a way. The number two is the true and supreme appearance. Under the control of fame, take six. In special circumstances, know it is two. Self and other, knowledge, etc., dust, etc. appear. The moment before and after things combine, Things are complete, clinging appears outward. In time, following like a shadow, later without beginning. Cause, master, goal, and immediately after, Occurrence, feeling, birth, death, suffering. I obtain, with wrong views, away from the path. The reason is said together, Discrimination is deception and change, it is clinging itself. Removal is true seeing, it is a term, Appearance is not clear in nature. After purification, it will also become two kinds. Common is the object of the root consciousness, Special is the object appearance of the six aggregates. It is the correct appearance. It is the appearance of the six consciousnesses, etc. It is the appearance of the six, such as the Alaya consciousness. Self-grasping is part of affliction, It is the appearance of dust and various kinds. That is correct, and it is also delusion arising from others. Like hail
Chinese
错乱之物。因缘和未装饰之物是错乱显现，不净的骨骼观修，绳索变幻，以及海市蜃楼等等，从两个方面，说明两种体性。无而显现的念头生起后，在进入时会遮蔽寻找者。体性的支分是信赖之因，显现的四种和成办意义，经和理，譬喻和论证，为了寻找意义之词而成办意义。自性、法性、种姓之理。意义决定总相和自相之体性，无差别、二者解脱、具相者们，是无体性的体性之拥有者。非时机的显现声名被称为引。相似、哭泣是知识之名，错误之时何时见，在时机中知晓。观察之境是显现，由无明，于总相中见为自相。自相总相本体无有作用。三类混合以及先后，被称为同类混合。混合已述，先后是，被同类分别念所欺骗，前者是境，后者是随顺之分别念。相似之混合如下：任何人将事物、蕴界诸法，多者执为一。相违是譬喻、经文和自己的词，所诠是因和果。经文中明明有却说没有，这被说是违背教言的过失。譬喻与譬喻相符，以譬喻相违，在意义上并非所诠释，自己的词有先后，实际上产生相违，所诠无方便，词语无边际，所说不能作为所诠释。因上有二说，果上只有一个，相续和果不一致，第二种的词语次第颠倒，过失颠倒显现为功德。体性是从时机中引申出的意义，实物是一个，两个和不同，因果意义和不同，声音意义一个和不同，同样种姓一个和不同，本体一个和以颠倒来区分，由认识不同等力量，体性之后也按时机来结合。
English
Things of confusion. Conditions and unadorned things are confused appearances, impure bone meditation, rope transformations, and mirages, etc., from two aspects, explain two kinds of nature. When thoughts arise that appear to be non-existent, they obscure those who seek at the time of entry. The limb of nature is the cause of trust, the four that manifest and accomplish meaning, scripture and reason, metaphor and argument, to accomplish meaning for the sake of finding meaning-words. Self-nature, Dharma-nature, the principle of lineage. Meaning is determined by the general and specific characteristics, those who are inseparable, liberated, and have characteristics, are those who possess the nature of having no nature. Appearances and fame that are not timely are called attraction. Similarity and crying are names of knowledge, when is the wrong time seen, it is known in time. The object of investigation is appearance, due to ignorance, the general characteristic is seen as its own characteristic. Self and general nature have no function. The mixing of three classes and before and after, is called homogeneous mixing. Mixing has been described, before and after is, deceived by homogeneous discrimination, the former is the object, the latter is the conforming discrimination. Similar mixing is as follows: Anyone who considers things, aggregates, realms, many as one. Contradiction is metaphor, scripture and one's own words, the signified is cause and effect. In the scriptures, it is said that there is something but there is nothing, this is said to be the fault of contradicting the teachings. Metaphor is consistent with metaphor, contradictory with metaphor, not what is explained in meaning, one's own words have before and after, in reality contradiction arises, the signified has no means, words are boundless, what is said cannot be used as the signified. There are two sayings on the cause, only one on the effect, the continuum and the effect are inconsistent, the second word order is reversed, the fault reversal appears as merit. Nature is the meaning derived from the occasion, the real thing is one, two and different, cause and effect meaning and different, sound meaning one and different, similarly lineage one and different, entity one and distinguished by reversal, by understanding different powers, nature is also combined according to the occasion afterwards. Paired objects and all that are accompanied, depend on being attached from the month, this goes to all as well. The occasion of showing the transcendent and mundane, self and general, the expression is the meaning sign of self and general, the wisdom of all-knowing itself. May the basis of appearance be accomplished through the cause of manifest attainment and compassionate connection.
Chinese
若不从内心执持教法， 则对外在声音的习染兴趣小。 悭吝傲慢自方者， 对于偏袒寂灭之心， 何时也不舍弃却内心清净。 如星窗天空海眼般， 词简义丰智慧殊胜义。 因无法寻得稳固之智慧， 故于广阔解脱道生起贪欲。 因愚昧虚荣名利所驱使， 教法如犊牛坠入悬崖般。 二者皆将生于金刚地狱。 《名称灯》由比玛拉所著圆满。 吉祥！
English
If you do not hold the teachings from the depths of your heart, your interest in external sounds and habits will be small. Those who are stingy, arrogant, and partisan, never abandon their biased minds towards nirvana, yet their hearts are pure. Like a star window, the sky, and the eye of the sea, words are concise, meaning is vast, wisdom is supreme. Because stable wisdom cannot be found, desire arises for the vast path of liberation. Driven by ignorance, vanity, fame, and gain, the teachings are like a calf falling off a cliff. Both will be born in the Vajra Hell. The "Lamp of Definitions" by Vimala is complete. Mangalam!
Chinese
犹如渡过四条河流， 一个显现中显现两种方式。 恶劣显现我他上下。 那个那个次第成不成立？ 观察尽头诸事的变动。 见之方法也以传承和， 以征相供养并确定。 从稳固中观察修习入于空性。 应将禅修指示为道路。 次第生起无疑虑。 所知殊胜以征相表示也， 自性征相和果之征相。 最初以自己的理路， 法术显现的生起和， 以方和颜色等， 表示而如实证悟。 所有一切有情， 虽以五智而普皆遍布， 自己的分别念遮蔽了， 未见五智之义。 对于未见愚昧的一切， 为了指示智慧之体性， 指示白色和红色和黄色， 绿色等指示为黑色。 以此能证得任运成就， 另一是圆满智慧的， 坛城如所依和能依， 显现的八处座垫等和， 所依和四种手印装饰等相同。 若广说理证安立身体， 则以量、圣教、正理和， 同音异义正理， 观察所量自性大等。 量对圣教是清净平等数， 四种证悟和三种谛实。 虽以时机而使方法终极转变， 然于作者主要宣说清净， 不舍弃显现而成为果。 以平等而平等作者自性大， 以四种证悟之理证， 成为不可思议常续之轮。 二谛无别双运。 隐义密意口诀之理证， 以时机而使见及义本身。 事物历史之理证， 何须说自性大者？ 自性理证任运成就入。 然而于异体义上无有。 同音异义自和共。 体性衡量无边际。 诸法皆安立为自和共， 未生一切智之义， 具足一切相而显现为空性， 因此显现为身语意。 诸物皆离一和多， 远离三边和四性之方式。 以具差别者而见及彼性， 那也是说不舍弃而分离， 分别和表示的
English
Like crossing four rivers, two ways appear in one appearance. Bad appears as self and other, above and below. Is that sequence established or not? Examine the changes of things at the end. The method of seeing is also through lineage and, Offer with signs and establish. From stability, examine and practice, see entering the void. Meditation should be shown as the path. There is no doubt about gradual arising. Noble objects of knowledge are also indicated by signs, Signs of self-nature and signs of result. Initially, with one's own reasoning, The arising of Dharma's magical appearances and, With directions and colors, etc., Indicate and realize the reality as it is. In all sentient beings without exception, Although all are pervaded by the five wisdoms, One's own conceptualizations have obscured them, And the meaning of the five wisdoms is not seen. For all those who are ignorant and do not see, In order to show the characteristics of wisdom, White, red, yellow, Green, etc., are shown as black. With this, spontaneous accomplishment can be realized, The other is the mandala of perfect wisdom, Like the support and the supported, The eight places of appearance, seats, etc., and, The support and the four mudras are similar to ornaments, etc. If the reasoning is elaborated and the body is established, Then with measure, scripture, reasoning, and, Homonynous and heteronymous reasoning, Observe the object to be measured, such as the great self. Measure is pure, equal, and numbered for scripture, Four realizations and three truths. Although the method changes to the end according to the occasion, However, the purity is mainly stated for the doer, Non-abandonment of appearance becomes the result. With equality, the equalizing agent is the great self, With the reasoning of the four realizations, It becomes an inconceivable continuous wheel. The two truths are inseparable and united. The reasoning of implicit meaning, secret instruction, According to the occasion, it makes one see the meaning itself. The reasoning of object history, What need is there to mention the great self? Self-nature reasoning spontaneously accomplishes. However, there is no difference in meaning. Homonynous and heteronymous self and common. The nature is immeasurable and boundless. All dharmas are established as self and common, The meaning of unborn omniscience, Appearing as emptiness with all aspects complete, Therefore, it appears as body, speech, and mind. All things are separated from one and many, The way of being separated from the three extremes and the four natures. With the one with distinctions, that nature is seen, That is also said to be separated without abandoning, Distinguishing and indicating