Chinese
《定解宝灯论》简义白莲花。 《定解宝灯论》简义白莲花。 《定解宝灯论》简义白莲花 敬呈。 思议不及平等性之身。 智慧勇识文殊金刚舞。 敬礼文殊上师之莲足。 略释定解宝灯论。 于此，阐述从空性开始，极其甚深，极难证悟之要义，如日光般之《定解宝灯论》，分三： 初善，序义；中善，正文义；后善，结义。 初义分二： 标名，赞颂。 初，定解宝灯论… 二，何人意犹豫… 二者分四： 从绪论之门略示； 各别分开而广说； 欢喜而摄略，如何开示教诫之义而摄义。 初者分四： 远离二量之过失； 正道与彼影像之差别； 赞叹正道与入彼道者； 以问答方式开示之方式。 初，嗟！深奥… 二，基道果之… 三，稀有法… 四，如是思… 第二，各别分开而广说，以问答之次第有七，于问答第一，就见解之究竟，应安立为无遮或非遮，分二： 说他宗并立自宗，略示，以及广说。 初，格鲁见… 第二分二： 不应理，破他宗； 应理，立自宗。 初者分二： 他之无遮转为非遮，以词与义，自他空不可双运，略示，以及广说。 初，柱子从柱… 第二分二： 与经论、理证、自宗相违； 开示不可双运。 初，唉玛！以彼… 二，总的来说，他… 第二，因此，自宗。 问答第二，声闻、独觉阿罗汉证悟法无我与否，何者应理，分三： 破他宗； 立自宗； 因此，开示慈氏、龙树意趣一致。 初，有些声闻、独觉… 第二分三： 圣者月称如何开示之方式； 自宗龙钦饶降巴
English
Concise Meaning of the Jewel Lamp of Definitive Understanding: White Lotus. Concise Meaning of the Jewel Lamp of Definitive Understanding: White Lotus. Concise Meaning of the Jewel Lamp of Definitive Understanding is presented. The body of inconceivable equality. The wisdom hero, the dance of Manjushri Vajra. I prostrate to the lotus feet of the Lama Manjushri. I shall spread the concise meaning of the Jewel Lamp of Definitive Understanding. Here, in order to explain this Jewel Lamp of Definitive Understanding, which illuminates the profound and extremely difficult-to-realize key points that originate from emptiness, there are three parts: Initially virtuous, the preface meaning; intermediately virtuous, the main text meaning; ultimately virtuous, the concluding meaning. The first has two parts: stating the title and offering praise. First: The Jewel Lamp of Definitive Understanding... Second: Whoever's mind doubts... The second has four parts: Briefly indicating from the perspective of the introduction; explaining in detail by separating each; rejoicing and summarizing, and collecting the meaning of how the instructions are shown. The first has four parts: The fault of being separated from the two valid cognitions; the distinction between the correct path and its reflection; praising the correct path and those who enter it; explaining the manner of teaching through questions and answers. First: Alas, profound... Second: The ground, path, and fruit... Third: Wonderful Dharma... Fourth: Thinking thus... The second, explaining in detail by separating each, has seven parts according to the order of questions and answers. In the first question and answer, regarding whether the ultimate view should be established as an implicative negation or a non-implicative negation, there are two parts: stating the other's position and establishing one's own position, briefly indicating, and explaining in detail. First: Gelug view... The second has two parts: Refuting the other's position as unreasonable; establishing one's own position as reasonable. The first has two parts: Briefly indicating that the other's implicative negation transforms into a non-implicative negation, and that emptiness of other and union are not permissible through words and meaning, and explaining in detail. First: A pillar from a pillar... The second has two parts: Contradicting scripture, reasoning, and one's own tenets; showing that union is not permissible. First: Alas, by that... Second: Generally, the other... Second: Therefore, one's own system. In the second question and answer, regarding whether the Hearers and Solitary Realizers, Arhats, realize the selflessness of phenomena or not, which is reasonable, there are three parts: Refuting the other's position; establishing one's own position; therefore, showing that Maitreya and Nagarjuna's intentions are of one accord. First: Some Hearers and Solitary Realizers... The second has three parts: How the glorious Chandrakirti explained it; One's own system, Longchen Rabjam
Chinese
如此见解之方式。于此，疑虑得以消除，显示了最终必须证悟诸法无自性之方式。第一，因此，于自宗。第二，龙钦饶绛（尊者名号）等。第三有三：总的显示，以及详细地良好阐释宗义以遣除错谬，以及宣说因见彼性而成就一乘，显示了于他者不合理而于自者合理之方式。第一，若法唯一等。第二，即使舍弃常我。第三，最终则必定第三。因此，此理等。第三个问题的回答是，关于止观的执持方式，无论有无，都良好地分开显示，有四点：什么也不执持，以及执持为无我，以及邪见愚痴禅修与正确的禅修之差别，以及必须以禅修之力摧毁一切执持方式。第一有二：简要显示了有良好地了悟和错误地了悟两种，以及广说。第一，见之本体等。第二，如是四边等。第二有二：总的显示了最初的业者次第的禅修方式，以及分别地显示了闻思见之宗的禅修方式。第一有三：需要正确了知无我之执持方式之方式，以及那个无执持之后何时必须舍弃之方式，以及显示本体远离一切执持方式。第一，自他实执等。第二，由彼执持所引导。第三，本体显现存在等。第二，然而四边之等。第三，因此此二者等。第四，由分析而确定之识等。第四个问题的回答是，分析与安住哪个合理，有三：陈述他宗，以及分开显示自宗，总结意义。第一，大乘见等。第二有三：总的显示，次第地分别显示，于此遣除邪念而成就殊胜道。第一，禅修分析安住。第二，最初分析等。第三有五：遣除邪念，显示了远离能知所知之执持的等持智慧本身，是大乘道的本体，也是大乘。以彼理显示了阿底瑜伽续的究竟和顶峰，以及显示了以何者来确定彼者胜于其他，以及所有经续窍诀的究竟教义都是光明圆满大
English
Thus is the way of holding views. Here, doubts are cleared, and it is shown how ultimately one must realize the selflessness of phenomena. First, therefore, in our own system. Second, Longchen Rabjam (name of a venerable one), etc. Third, there are three: a general presentation, and a detailed and excellent explanation of the tenets to dispel errors, and a statement that the attainment of the one vehicle is accomplished by seeing that very nature, showing how it is not acceptable to others but is acceptable to oneself. First, if the Dharma is one, etc. Second, even if the permanent self is abandoned. Third, in the end, it is definitely the third. Therefore, this principle, etc. The answer to the third question is that concerning the ways of holding meditative equipoise, whether there is or is not, both are well distinguished and shown, there are four points: not holding to anything, and holding to selflessness, and the difference between wrong understanding, foolish meditation, and correct meditation, and how all ways of holding must be destroyed by the power of meditation. First, there are two: a brief presentation of the two kinds of understanding, good and bad, and a detailed explanation. First, the actual basis of the view, etc. Second, thus the four extremes, etc. Second, there are two: a general presentation of the gradual meditation method for those who are initially capable, and a specific presentation of the meditation method according to the system of hearing, thinking, and seeing. First, there are three: the way in which the holding of the correct understanding of selflessness is necessary, and the way in which that non-holding must be abandoned later, and the way in which the actual basis is shown to be free from all holding. First, self, other, substantial holding, etc. Second, guided by that holding. Third, the actual basis, appearance, existence, etc. Second, however, the four extremes, etc. Third, therefore these two, etc. Fourth, knowledge determined by analysis, etc. The answer to the fourth question is, which is appropriate, analysis or settling, there are three: stating the views of others, and separately showing one's own system, and summarizing the meaning. First, the Mahayana view, etc. Second, there are three: a general presentation, a gradual and specific presentation, and here, eliminating wrong thoughts and accomplishing the supreme path. First, meditation, analysis, settling. Second, initial analysis, etc. Third, there are five: eliminating wrong thoughts, showing that the samadhi wisdom itself, which is free from all holding of knower and known, is the actual basis of the Mahayana path, and is also the Great Vehicle. By that principle, it is shown that the ultimate and the pinnacle of the Atiyoga tantras, and it is shown that by what is it determined to be superior to others, and all the ultimate teachings of the sutras, tantras, and instructions are clear light, perfect, great.
Chinese
显示了没有区别，并且那本身是万物的来源。显示了智慧本身可以被普通人以一致的方式修持的方法。第一，如果分析…… 第二，四续部…… 第三，然而，见解的…… 第四，大圆满心部…… 第五，关于大圆满…… 第三，因此，章节的区分。第五个问题的答案是二谛中哪个更重要，分为两部分。驳斥他宗观点。确立自宗观点。第一，二谛中…… 第二部分分为四点。显示了二谛双运超越了局限和偏见，是经、续、窍诀、深道一切意趣的无谬之处。从领悟此理的关键之处显示了续部的分类。消除对此的错误理解。总结要点。第一，因此，前译…… 第二，关键在于…… 第三部分分为三点。消除认为轮回自性不净的错误理解。消除认为续部没有见解高低的错误理解。显示了以见解的力量安立九乘的原因。第一，如果那样…… 第二，事行瑜伽…… 第三，如何如何…… 第四，因此，内在的…… 第六个问题的答案是，对于所见到的显现不相同，共同的所见应该是哪个，分为两部分。驳斥他宗观点。确立各自的观点。第一，一水众生…… 第二部分分为三点。共同地普遍显示。分别显示为清净平等无别大。以不可思议的方式总结要点。第一部分分为两点。显示了显空双运是平等性，以及消除对此不符合量与非量的争论。第一，因此，自宗…… 第二部分分为三点。显示了自宗成立现量和比量，并且不是无意义的。显示了他宗的量之安立不合理。因此，确立为量。第一，那么，量…… 第二，因此，一水…… 第三部分分为三点。安立为两种情况。确立为最终唯一。因此，确立大清净是不共的。第一部分分为两点。不清净显现的世俗量。依赖于清净见解的世俗量。第一，因此，暂时的…… 第二，最终以理…… 第二，最终那…… 第三，因此，量的…… 第二，清净平等无别大，分别地
English
It shows that there is no distinction, and that itself is the source of all things. It shows how that very wisdom can be practiced by ordinary beings in a consistent manner. First, if analyzed... Second, the four tantras... Third, however, the view of... Fourth, the Great Perfection Mind Series... Fifth, regarding the Great Perfection... Third, therefore, the distinction of chapters. The answer to the fifth question is which of the two truths is more important, divided into two parts. Refuting the views of others. Establishing one's own view. First, of the two truths... The second part is divided into four points. It shows that the union of the two truths transcends limitations and biases, and is the unerring point of all the intentions of the sutras, tantras, pith instructions, and profound paths. From the key point of realizing this principle, the classification of the tantras is shown. Eliminating misconceptions about this. Summarizing the main points. First, therefore, the early translations... Second, the key is... The third part is divided into three points. Eliminating the misconception that the nature of samsara is impure. Eliminating the misconception that there is no high or low view of the tantras. Showing the reason for establishing the nine vehicles by the power of view. First, if that is so... Second, the practice of action yoga... Third, how how... Fourth, therefore, the inner... The answer to the sixth question is, for the appearances that are seen differently, which should be the common object of view, divided into two parts. Refuting the views of others. Establishing each's own view. First, one water, many beings... The second part is divided into three points. Generally showing in common. Specifically showing as pure, equal, and undifferentiated great. Summarizing the main points in an inconceivable way. The first part is divided into two points. Showing that the union of appearance and emptiness is equality, and eliminating the argument that it does not conform to valid and invalid. First, therefore, one's own view... The second part is divided into three points. Showing that in one's own view, direct perception and inference are established, and it is not meaningless. Showing that the establishment of valid cognition in others is unreasonable. Therefore, establishing as valid cognition. First, then, valid cognition... Second, therefore, one water... The third part is divided into three points. Establishing as two situations. Establishing as ultimately one. Therefore, establishing great purity is uncommon. The first part is divided into two points. The conventional valid cognition of seeing impure appearances. The conventional valid cognition based on pure vision. First, therefore, temporary... Second, ultimately with reason... Second, ultimately that... Third, therefore, of valid cognition... Second, pure, equal, and undifferentiated great, specifically