Chinese
皈依六支之论著《明灯鬘庄严》。吉祥狮子。 皈依六支之论著《明灯鬘庄严》。吉祥狮子。 名为皈依六支之论著《明灯鬘庄严》之作。皈依六支之青春明灯鬘庄严。顶礼三宝。 调伏难调之障，净饭王子如日。莲花生之光辉照耀众生洲。最明亮之明灯，功德吉祥智慧灯。于此三者，恒常皈依，恭敬顶礼。 于此，一切解脱道之初，生起之根本。中间安住之所依，善说皈依之法，班禅比玛拉米扎之论著，于此宣说。初善为首义，中善为正文义，后善为末义，此三者。 初者，名号之宣说，供养之赞颂，立誓之开端，此三者。初者，作者之四句。何者所命名？班禅比玛拉米扎所命名。于何者？于自所著之论典。方式如何？二者。以何种语言宣说？如印度语般宣说，印度等地。如藏语般宣说，藏语等所诠释，双语混合亦可知晓。如何安立？五种安立方式。以意义之自性安立，如觉沃仁波切所说“皈依之教示”。然此处以意义之类别安立，即皈依之支分，宣说为六支。为何宣说？有三。总而言之，仅命名之必要，如《楞伽经》所说。特别而言之，于经论中，以譬喻与意义之宣说，使上根者领悟首尾之义等，此三者生起。尤其于藏地翻译之论典之首，以印度语宣说名称，于语言中留下习气等，具足四种必要。 二者，供养赞颂亦结合四句。何者供养赞颂？班禅比玛拉所作。于何者？于三宝。方式如何？汇集功德而赞颂，即顶礼三宝。之后，觉沃阿底峡所造之皈依
English
The Garland Adornment of the Lamp Combining the Six Branches of Refuge. Auspicious Lion. The Garland Adornment of the Lamp Combining the Six Branches of Refuge. Auspicious Lion. This is the work called The Garland Adornment of the Lamp Combining the Six Branches of Refuge. The Garland Adornment of the Lamp Illuminating the Youth of the Six Branches of Refuge. Homage to the Three Jewels. The sun-like son of Śuddhodana dries up the obscurations of the difficult to tame. The splendor of the lotus-born illuminates the world. The most brilliant lamp, the glorious lamp of wisdom. To these three, I constantly take refuge, offering respectful prostrations. Here, at the beginning and source of all paths to liberation, in the middle, the support for abiding, the teaching of refuge is well explained. This treatise by the great scholar Vimalamitra is explained here. Initially, the virtue of the head meaning. In the middle, the virtue of the meaning of the text. Finally, the virtue of the meaning of the conclusion, these three. The first is the naming, the praise of offering, and the commitment to begin, these three. The first is the four aspects of the agent. By whom is the name given? By the great scholar Vimalamitra. To what? To his own composed treatise. How is the method? Two aspects. In what language is it spoken? As spoken in the Indian language, India and so on. As spoken in the Tibetan language, explained in Tibetan and so on, and it should be understood by combining the two languages. How is the application? Of the five ways of application, applying by the nature of the meaning, such as when Jowo Rinpoche said, "The teaching of refuge." However, here it is applied from the categories of meaning, that is, the branches of refuge are taught as six branches. Why is it spoken? There are three reasons. Generally, the need for merely naming, as stated in the Lankavatara Sutra. Specifically, in the scriptures and treatises, by explaining through examples and meanings, the superior beings understand the meaning of the beginning and end, and so on, these three arise. Especially at the beginning of the treatises translated into Tibetan, speaking the name in Sanskrit leaves imprints on the language, and so on, possessing four necessities. The second, the praise of offering, is also combined into four aspects. Who makes the praise of offering? Made by the great scholar Vimalamitra. To whom? To the Three Jewels. How is the method? Gathering the qualities and praising, that is, paying homage to the Three Jewels. Later, the refuge composed by Jowo Atisha
Chinese
在开篇略述了皈依之后，以偈颂形式说：断除三恶道和五道的，所有痛苦，赐予天界和涅槃的，安乐，我向您顶礼。如是说。所谓“三宝”，是从因的角度阐述功德，即世间无情物中最稀有的如意宝，以及有情众生中最稀有的梵天、自在天、转轮王等，也是由三宝的因缘所生。而暇满人身难得，也是因为三宝作为安立之处。所谓“三”，是从本体的角度阐述功德，即具备导师、救护者、引导者等无上功德的三宝，不可能有第四者。所谓“顶礼”，是从果的角度阐述功德，即以三宝为对境，做一次身体的顶礼，其果报是获得如大地和海洋微尘数般的转轮王位，最终成就菩提。又，即使为了信仰、欢喜、犹豫、顾全面子而恭敬顶礼，也能暂时获得梵天等天人的安乐，最终成就圆满正等觉的佛果。为何要赞颂供养呢？因为具备自他二利的三种必要。第三是立誓造论，从五大联系方面进行阐述，即陈述必要等四法。总义方面，词的总义是章节，意义的总义是归纳到几个主要意义中，如这里将皈依的自性、了知之智慧、不退转之精进，以及二者归纳为六支等。词义方面，皈依的基础是信和欲。所诠的定义是，如《皈依论》中所说：不寻找作为臣民或除此之外的主人，即是皈依。如是说，不寻找三宝之外的皈依之主，即是皈依；将自己永远奉献给他们，即是趋入。所诠之法方面，有能诠的体性和能诠的例子两种，其中共同和不共同的体性可以从《月鬘》等论典中了解。例子如经部中说：国王或大臣的臣民，不违背他们的命令，并
English
After briefly mentioning the refuge at the beginning, it is said in verses: Cutting off all the sufferings of the three lower realms and the five destinies, granting the bliss of the heavenly realms and nirvana, to that one I prostrate. It is said. The term "Three Jewels" expresses qualities from the perspective of cause, that is, the wish-fulfilling jewel, which is the rarest among inanimate objects in the world, and Brahma, Ishvara, and the Wheel-Turning King, which are the rarest among sentient beings, also arise from the causes of the Three Jewels. Furthermore, the preciousness of the leisure and endowment of human existence is also because the Three Jewels serve as the basis for establishment. The term "Three" expresses qualities from the perspective of essence, that is, the Three Jewels, possessing the unsurpassed qualities of a teacher, protector, and guide, and there cannot be a fourth. The term "prostration" expresses qualities from the perspective of result, that is, by directing oneself to the Three Jewels and making a single bodily prostration, the result is obtaining the position of a Wheel-Turning King as numerous as the dust particles of the earth and the ocean, and ultimately attaining enlightenment. Moreover, even if one prostrates respectfully out of faith, joy, hesitation, or to save face, one can temporarily obtain the bliss of gods such as Brahma, and ultimately attain the perfect enlightenment of Buddhahood. Why should one praise and make offerings? Because it possesses the three necessities of benefiting oneself and others. The third is the vow to compose a treatise, which is explained from the perspective of the five great connections, that is, stating the four dharmas such as necessity. Regarding the general meaning, the general meaning of the words is the chapters, and the general meaning of the meaning is to summarize into several main meanings, such as here, the nature of refuge, the wisdom of knowing, the non-retreating diligence, and the two are summarized into six branches, etc. Regarding the meaning of the words, the basis of refuge is faith and desire. The definition of what is to be expressed is, as stated in the "Treatise on Refuge": Not seeking a master who is a subject or other than that is taking refuge. As it is said, not seeking a refuge other than the Three Jewels is refuge; dedicating oneself to them forever is going. Regarding the dharma to be expressed, there are two types: the nature of what can be expressed and the examples of what can be expressed. Among them, the common and uncommon nature can be understood from treatises such as the "Garland of the Moon." An example is as stated in the scriptures: The subjects of a king or minister do not violate their commands, and
Chinese
也像那样使之欢喜。如是说。无论学习三种学中的哪一种，都要努力不超越圆满正等觉的教言，视其为珍贵的法。并且要恒常安住于圣者们欢喜的清净戒律等之中。分类上，有暂时的皈依和具相的皈依两种。暂时的皈依也有两种：心和处所都趋向世间，没有进入宗派的皈依；心趋向出世间，处所趋向世间，即外道徒的皈依。第一种是：为了从八种怖畏等中解脱，而向山、树等事物，以及人的权势、天、非天、鬼神寻求庇护。第二种是：想要从轮回中解脱，而向梵天、自在天、遍入天等寻求庇护。具相的皈依也有两种：心是世间的，处所是出世间的；心和处所都趋向出世间。第一种是：下士的皈依。第二种是：中士和上士的皈依。这也有两种，分别是假立的世俗皈依和法性所成的胜义皈依。世俗皈依也有两种：共同的因之皈依和不共同的果之皈依。经中说：分类是共同的和不共同的区别。如是说。肢分之外没有能依，聚合为肢分，成为六肢分。以神圣的承诺开始，最终完成，称为发誓之语。不违背分别的次第，依次安立六肢分，是连接之义。不违背现量、比量的道理，以及前后承诺，确定下来是辩论之义，其中恰当的辩论是：导师所说的教言，以及后来所立的殊胜神变，对于三藏宝藏，任何人都不能增减丝毫，因为开示佛法的方式，不是佛陀之外的圣者三位的行境，如果破坏了这一点，损害了正法，就成了断法者的终极恶业。弥勒菩萨说：比国王更聪慧的世间
English
It is also like making them happy. As it is said. No matter which of the three trainings one studies, one should strive not to go beyond the words of the perfectly enlightened Buddha, regarding them as precious Dharma. And one should always abide in the pure precepts, etc., that please the noble ones. In terms of classification, there are two types of refuge: temporary refuge and refuge with characteristics. There are also two types of temporary refuge: refuge where both the mind and the place are directed towards the mundane, without entering a particular school of thought; and refuge where the mind is directed towards the transcendent, but the place is directed towards the mundane, which is the refuge of non-Buddhists. The first is: seeking refuge in things like mountains and trees, as well as human power, gods, demigods, and spirits, in order to be liberated from the eight fears, etc. The second is: seeking refuge in Brahma, Ishvara, Vishnu, etc., desiring to be liberated from samsara. There are also two types of refuge with characteristics: where the mind is mundane but the place is transcendent; and where both the mind and the place are directed towards the transcendent. The first is: the refuge of the lesser person. The second is: the refuge of the intermediate and great persons. This also has two types: the imputed conventional refuge and the ultimate refuge attained by the nature of reality. There are also two types of conventional refuge: the common refuge of cause and the uncommon refuge of result. The teachings say: The classification is the distinction between common and uncommon. Thus it is said. Apart from the limbs, there is no possessor of limbs; gathering into limbs, it becomes the six limbs. Starting with a sacred promise, ultimately completing it, is called the explanation of the words of the vow. Arranging the six limbs in order, without contradicting the order of analysis, is the meaning of connection. Without contradicting the reasoning of direct perception and inference, and the prior and subsequent promises, establishing it is the meaning of debate, and the appropriate debate in this context is: the teachings spoken by the Teacher, and the supreme miracles established later, for the three precious collections of scriptures, no one can add or subtract even a little bit, because the way of teaching the Dharma is not the domain of the three noble ones other than the Buddha himself, and if this is destroyed, harming the true Dharma, it becomes the ultimate evil deed of abandoning the Dharma. Maitreya said: The world that is more intelligent than the king
Chinese
因为这个所依没有任何东西存在，所以完全如实地被一切智者所知，而不是被其他人所知。因此，不要扰乱正直者自己所立的经部。为了摧毁能仁之理，这样做也会对神圣的佛法造成损害。如是说。此外，印度的论典，乃至外道的论典，都不能按照编纂来混合掺杂。然而，在藏地，卫藏的新旧各派的译师和堪布，作为标准的导师，都没有对佛经进行修改。现在，从第十五胜生周初期出现的一些无知愚蠢、自以为是的傲慢者，对印度大学者比玛的论典进行了自作主张的篡改，这是因为：将必要的内容置于次要地位，与无关的内容联系起来，导致七支不全，数量减少。并且，将“常念伟大的功德，以清净的食物供养”分开，破坏了诗歌的修辞。此外，翻译时加上藏语“名称无垢善知识”，导致无法区分其他导师的汉语音译消失。说“没有译者署名”，导致显而易见的译者被忽视。说“住在小编著中，是可信之处”，陈述了颠倒的论证。就像在乔沃的《小编著》未出现时，早期翻译的论典是正确的一样，这种破坏比站在外道等立场上诽谤佛教并抛弃佛教更为严重。对自己的论典进行增删，决定什么是佛语，什么不是佛语，将印度班智达的著作伪造成虚假的翻译，做着摧毁佛法的恶劣行为。那么，珍爱并守护如来教法的高尚圣者们，怎么能对此置之不理呢？请以智慧之眼观看！第二，中间的善，论典的意义分为两部分：宣说根本的纲要和详细解释纲要的意义。第一部分是“以何前往”等三句。其中，“根本”是指位于下方且稳固，例如树木等的根。在这里，也是指最初出现的，无论以何种方式解释，都不能改变最初出现的词语的丝毫。