Chinese
《 निश्चित ज्ञान रत्न दीपक 》的词义 स्पष्ट करने वाला लघु टीका 《知慧光明门》 《 निश्चित ज्ञान रत्न दीपक 》的词义 स्पष्ट करने वाला लघु टीका 《知慧光明门》
English
A Small Commentary Clarifying the Meaning of the Words of "Lamp of Definite Knowledge", Opening the Door of Wisdom. A Small Commentary Clarifying the Meaning of the Words of "Lamp of Definite Knowledge", Opening the Door of Wisdom. A Small Commentary Clarifying the Meaning of the Words of "Lamp of Definite Knowledge", Opening the Door of Wisdom. Thus it exists. Namo Guru Manjushriye. The fourth guide of the fortunate aeon, the crown of Shakya. The eight great bodhisattvas and the six ornaments and two supreme ones, khenpos, acharyas, dharma kings, incarnate translators, etc., I attend to the holy Sangha of India and Tibet with faith. The chariot of the three divisions and nine spaces, Longchenpa. The victory banner of the early translation teachings, Jigme Lingpa. The complete master of the teachings, the lord of dharma. May the lineage of father and sons be victorious! The deity of the buddhas' wisdom appearing as marks and signs, Manjushri Vajra playing the dance of red robes. The king of dharma, omniscient Miphampa, the sun of speech playing in the lotus of the heart. Although known as a scholar speaking of the five sciences, enduring the hardships of long study, seeing that this profound place is difficult to understand, he humbly refrains from speaking as it is. Not mastering grammar, logic, poetry, and composition, like me, who is naturally of low intelligence, although I do not have the courage to speak of the profound meaning, even so, like a drum and a drumstick. Even though I am of low intelligence, in order to indicate the difficult to understand places in this text, to open the eye of true seeing, to open it without impurity and easily, therefore, I will clarify the meaning of the words with a beneficial mind. May the supreme buddhas and the supreme bodhisattvas, Mahaguru Lodro Chokse Tsal, the truth of the three roots and the oath-bound Gyaltso, bless this to benefit the teachings and beings. Here, the dharmakaya of the inseparability of the realm and wisdom of all the tathagatas, appearing as the form body with marks and signs, Manjushri Vajra, the supreme Mahaguru Lodro Chokse Tsal, the all-pervading second Buddha, omniscient Jamyang Lama, in his youth, in order to clearly explain the profound and vast meaning, the profound and extremely difficult to understand places, abandoning the good treatise adorned with beautiful words.
Chinese
为了充分阐述，于一个座垫上撰写的这篇善说，分为三个部分来讲解：首先是开头的善，中间是正文的善，最后是结尾的善。第一部分分为两个方面：标明题目和致敬。第一，通过“安住胜慧宝灯”来标明题目。如果善于依赖这部优秀的著作，就能轻易地在自相续中生起远离一切增益的、对甚深之处的实相的定解，即远离一切怀疑黑暗的、不可逆转的智慧之眼。例如，就像驱散黑暗并给予可见景象的无价之宝灯一样，这部著作也以比喻和意义相结合的方式被命名。第二，通过“谁心犹豫”等一颂来致敬。对于那些寻求甚深经论之实义的人来说，如果他们的心被困在对甚深广阔之义难以理解之处的“难道不是这样吗？”的怀疑之网中，无法确定什么是与经论不相违背的意义，并且漫无目的地漂泊，那么，为了清晰地揭示和理解甚深广阔之实相，这无垢的智慧，即文殊金刚的明灯，将照亮真谛二谛的辨别之量。对于那些追随敏锐智慧之法的人们的心中，它能轻易地引导和进入远离对甚深广阔之义的增益和怀疑的甚深定解，这纯净且不可夺取的定解，是能正确看待二谛之实相的殊胜之眼。因此，我（著作者）也对这部论典的自性深信不疑。通过“也”字，表明想要见到甚深广阔之实相，必须通过信心来培养殊胜的量之眼。第二，中间的善，即正文之义，分为四个部分：从地基的角度简要地说明，分别详细地解释，以欢喜赞叹并总结意义，以及如何展示教诲的意义。
English
This well-spoken explanation, composed on a single cushion for full elaboration, is explained in three parts: first, the virtue of the beginning; second, the virtue of the main body; and third, the virtue of the conclusion. The first part has two aspects: stating the title and paying homage. First, the title is indicated by "The Lamp of Certainty, a Precious Jewel, Abides." If one relies well on this excellent text, one can easily generate in one's own mind the correct knowledge, free from all superimpositions, of the profound reality of the deep and vast meaning, the eye of irreversible wisdom that is free from all the darkness of doubt. For example, just as a precious jewel lamp, which dispels darkness and bestows the sight of what is visible, is priceless, so this text is named by combining metaphor and meaning. Second, homage is paid through the verse beginning "Whoever's mind hesitates," etc. For those who seek the reality of the profound scriptures, if their minds are trapped in the web of doubt, thinking "Is it not so?" about the meaning of the deep and vast, difficult-to-understand places, unable to determine what meaning does not contradict the scriptures, and wandering aimlessly, then, in order to clearly reveal and understand the deep and vast reality, this stainless wisdom, the discriminating measure of the two truths, the supremely blazing lamp of Manjushri Vajra, will illuminate. For the hearts of those who follow the sharp-witted Dharma, it easily guides and leads to the deep certainty, free from all superimpositions and doubts about the meaning of the deep and vast, this pure and unseizable certainty, which is the excellent eye that correctly sees the reality of the two truths. Therefore, I (the author) also have great faith in the nature of this treatise. The word "also" indicates that if one wishes to see the deep and vast reality, one must cultivate the excellent eye of measure through faith. Second, the virtue of the middle, the meaning of the main body, is divided into four parts: briefly stating from the perspective of the foundation, explaining separately and in detail, expressing joyful praise and summarizing the meaning, and the meaning of how to show the instructions.
Chinese
那的总结。 第一部分有四个方面： 缺乏两种量（ प्रमाण ）的过失； 正确的道路和它的影像的区别； 赞叹正确的道路和进入此道； 以提问的方式讲述如何教导。 第一部分： “唉，深奥的……”等一颂讲到： 唉！对于名言和胜义谛深奥的实相，不能无误地证悟，对于能正确结合的，以两种量（ प्रमाण ）来辨别二谛所产生的如珍宝明灯般的定解，您自己没有在自相续中生起和不具备，因此，在这个世间，大多数的闻思修都笼罩在对深奥实相的怀疑的幻网中，对于取舍和承诺都变得愚昧的过失就产生了。 第二部分：“基地、道路、果”等一颂讲到： 无论进入因果或显密任何乘，对于基地显现空性或空性和缘起，道路方便智慧或二资粮，果位的法是二身等总摄的法，自己从经由教理和正理的量（ प्रमाण ）所产生的定解，也不能夺走信心，在自相续中正直，和仅仅从他人听闻而生起信心，但没有定解，在自相续中不正直，这二者就像真实的道路和它的影像一样，是正确的道路和相似的道路。 第三部分：“奇妙的佛法”等四颂讲到： 在《庄严经论》的注释中说：“证悟胜义如虚空般寂静的心，具吉祥的月称在三界中美丽。 如彩虹般不混杂地明晰照见名言，法称的声名也遍布这个大地。” 如所说之义，具有奇妙功德的论师吉祥法称，和明晰地阐明其真实性的吉祥月称的声名，与以量（ प्रमाण ）和中观善说的言教的光芒一道，是导师至尊释迦牟尼佛的教法的天道，在广阔的虚空中升起，由此，以两种量（ प्रमाण ）完全摧毁了对于深广之义的怀疑的重重黑暗，而且，以广大的辨别名言之真实性的正确量（ प्रमाण ），也正确地阐明了名言的法相，因此，对于名言的取舍和进退不会错乱和迷惑，特别是显
English
That is the summary. The first part has four aspects: the fault of lacking two kinds of valid cognition (pramana); the difference between the correct path and its reflection; praising the correct path and entering it; explaining how to teach by asking questions. First part: "Alas, profound..." is taught by one verse: Alas! For the profound reality of conventional and ultimate truth, without unerringly realizing it, for those who correctly combine, the definitive understanding like a precious lamp, produced by the two valid cognitions (pramana) that discern the two truths, you yourself have not generated and do not possess in your own mindstream, therefore, in this world, most of the hearing, thinking, and meditating are shrouded in the illusory net of doubt about the profound reality, and the fault of becoming ignorant about what to accept and reject arises. Second part: "Base, path, result..." is taught by one verse: Whether entering the cause and effect or any vehicle of sutra or tantra, for the base, appearance emptiness or emptiness and dependent arising, the path, skillful means wisdom or two accumulations, the result's dharma is the two bodies etc. of the summarized dharmas, oneself from the definitive understanding produced by the path of scripture and reasoning valid cognition (pramana), also cannot steal faith, being upright in one's own mindstream, and merely generating faith from hearing from others, but without definitive understanding, not being upright in one's own mindstream, these two are like the real path and its reflection, being the correct path and the similar path. Third part: "Wonderful Dharma..." is taught by four verses: In the commentary on the Ornament, it says: "Having realized the ultimate truth, the mind peaceful like space, the glorious Chandrakirti is beautiful in the three worlds. Clearly seeing the conventional truth like a rainbow without mixing, the fame of Dharmakirti also pervades this great earth." As the meaning of what was said, the teacher glorious Dharmakirti with wonderful qualities, and the fame of the glorious Chandrakirti who clearly elucidated its reality, together with the rays of speech of the well-spoken words of valid cognition (pramana) and Madhyamaka, are the divine path of the teachings of the teacher supreme Shakyamuni Buddha, rising in the vast sky, thereby, with two kinds of valid cognition (pramana), completely destroying the heavy darkness of doubt about the profound and vast meaning, and also, with the vast correct valid cognition (pramana) that discerns the reality of conventional truth, also correctly elucidating the characteristics of conventional truth, therefore, for the acceptance and rejection and entering and withdrawing of conventional truth, there will be no mistake and confusion, and especially show
Chinese
于正量之入门，以及导师一切智者，乃是真实之士夫正量，对于此，世间包括天神在内，无人能夺走此最胜之信，成为获得此信之唯一门户，即是正量之论典，以及甚深之实相，远离戏论之空性之义，能确定此义者，乃是无垢之胜义谛辨择智慧之正量，能如实阐明其甚深实相之如是性者，唯有大乘中观之论典与此二者，乃是见道之真实心要之殊胜之眼。因此，以二谛辨择之二正量善加修习之智慧之殊胜之眼，并以卓越之眼，双眼不闭合而睁大，对于导师一切智者所善说之甚深且广大之道，以及于此道不依赖他者，即无人能将其引向他处，如是真实如理行持之圣者，则极度信奉并以赞颂赞叹之。第四，如是思维等以十个偈颂和三个句子的方式进行展示。如上所说，对于如是思维的、具有公正智慧的伟大贤者，一个偶然产生的、具有思辨的游荡者，为了对极难理解的甚深之处进行思辨性的辩论和考察，提出了以下七个甚深的问题，对于这些问题的回答，如果只是重复或复述其他智者先前反复阐述的内容，那么称赞这种知晓者为智者又有什么意义和结果呢？如果不是这样，而是对于难以理解的甚深之处，以公正的态度和谦逊的态度，用精细的智慧如理进行思辨，那么请将这些问题的答案与通过教理和正量所成立的答案一一对应。只有这样，言语的结果才能像亲眼见到一样清晰而确定地揭示内在思辨智慧的贤愚。否则，如果只是广泛听闻经论，并拉长辩论的绳索，从而以博学而自负
English
The valid entry to the right path, and the teacher, the all-knowing one, is the valid person, the measure. Regarding this, no one in the world, including the gods, can take away this supreme faith, which becomes the sole gateway to obtaining it, namely the treatises of valid cognition, and the profound reality, the meaning of emptiness free from elaboration, which establishes this meaning, is the stainless valid cognition of discriminating the ultimate truth, which clarifies the suchness of its profound reality as it is, only the treatises of the Great Vehicle Madhyamaka and these two are the supreme eyes for seeing the true essence of the path. Therefore, with the supreme eye of wisdom well-trained by the two valid cognitions that discern the two truths, and with the excellent eye, opening wide without closing, for the profound and vast path well-taught by the teacher, the all-knowing one, and on this path, without relying on others, that is, no one can lead it elsewhere, the holy person who truly and properly practices is greatly admired and praised with praise. Fourth, thus thinking, etc., is shown by ten verses and three lines. As mentioned above, for the great sage with impartial wisdom who thinks in this way, a wandering speculator who arises spontaneously, in order to engage in speculative debate and investigation of the extremely difficult to understand profound points, asks the following seven profound questions, and for the answers to these questions, if it is only repeating or restating what other wise men have repeatedly explained before, then what is the meaning and result of praising such a knower as a wise man? If it is not so, but for the difficult to understand profound points, with a fair attitude and a humble attitude, using subtle wisdom to properly speculate, then please correspond the answers to these questions with the answers established by scripture and valid cognition one by one. Only in this way can the result of speech reveal the wisdom or foolishness of inner speculative wisdom as clearly and surely as seeing it with one's own eyes. Otherwise, if one only widely hears scriptures and treatises, and lengthens the rope of debate, thereby becoming arrogant with erudition