Chinese
《定解宝灯论》小释·深义显现之门——心智之词镜 《定解宝灯论》小释·深义显现之门——心智之词镜 《定解宝灯论》小释·深义显现之门——心智之词镜，如是安住。 顶礼 गुरुमञ्जुश्रीकुमार（梵文）！ 引导众生的天女导师，释迦之顶饰。八大菩萨与十八阿罗汉众。二胜车、赡洲六庄严。对导师及其传承者以虔诚敬奉。堪布、阿阇黎、法王、班禅无垢友。贝若扎纳、觉祥、娘努祖。全知荣、隆二尊者、噶陀巴。祈愿父子传承皆得胜！ 语狮子全知麦彭尊者。班禅喇嘛慈怙光明藏。三大堪布化身玛智之名。顶礼成就自在诸尊。赐予甚深道之诀窍之吉祥。名为《定解宝灯论》。于此圆满倾注善说珍宝之光辉之法，以欢喜之心而入。 于此，遍主第二佛陀全知蒋扬喇嘛麦彭南巴嘉瓦，于年少之时，为了阐明深广意义之关键，舍弃了优美辞藻的修饰，于一座上创作了此殊胜之论典。对此进行讲解，分为三部分：首先，善始之义——入于论典之支分；其次，善中之义——论典之正文；最后，善终之义——论典圆满之事业。 第一部分分为二：宣说名称和赞颂。 首先，以“《定解宝灯论》安住”来宣示。如果善加依止此殊胜论典，那么对于深奥且广大的意义，极其难以理解的深奥之处，就能生起远离一切增益和损减的定解，远离一切犹豫的坚定信心的智慧之眼，从而正确地融入自相续。
English
A Small Commentary on "The Lamp That Dispels Darkness": The Door to Manifesting Profundity—A Mirror of Mental Discernment A Small Commentary on "The Lamp That Dispels Darkness": The Door to Manifesting Profundity—A Mirror of Mental Discernment Thus dwells the Small Commentary on "The Lamp That Dispels Darkness": The Door to Manifesting Profundity—A Mirror of Mental Discernment. Namo Guru Manjushri Kumaraye! The guide, the goddess's teacher, the crest jewel of Shakya. The eight bodhisattvas and the assembly of eighteen arhats. The two supreme chariots, the six great ornaments of Jambudvipa. I attend with devotion to the supreme teacher and his lineage holders. Abbot, acharya, dharma king, Panchen Vimalamitra. Vairochana, Chokro, Zhang, and Nyak Nupzur. Omniscient Rong and Long, the two, and the Katokpa. May the lineage of fathers and sons be victorious! Lion of Speech, Omniscient Mipham Rinpoche. Panchen Lama, Loving Protector, Treasure of Light. The three great abbots, the emanation of Mati. I prostrate to all the accomplished masters. The glory of bestowing the essence of the profound path's instructions. Called "The Lamp That Dispels Darkness." Here, with a joyful mind, I enter into this method that perfectly pours forth the light of excellent speech, like jewels. Here, the all-pervading second Buddha, the omniscient Jamyang Lama Mipham Nampar Gyalwa, when he was very young, in order to clarify the key points of the profound and vast meaning, abandoning the embellishments of beautiful language, composed this extraordinary treatise in one sitting. Explaining this, there are three parts: First, the virtue of the beginning—the branch of entering the treatise; second, the virtue of the middle—the actual meaning of the treatise; and finally, the virtue of the end—the accomplishment of the treatise. The first part has two sections: stating the title and praising. First, it is indicated by "The Lamp That Dispels Darkness dwells." If one relies well on this excellent treatise, then for the profound and vast meaning, the extremely difficult-to-understand profound points, one can generate a definitive understanding free from all additions and subtractions, the eye of wisdom of unwavering faith free from all doubts, and thus correctly integrate it into one's own mindstream.
Chinese
为了轻松产生，例如，就像去除黑暗并给予光明的无价之宝灯一样，它就在这里，通过结合例子和意义的方式来命名。第二是，凡心怀疑虑等。用一个偈颂来表示：任何致力于深刻的经文和理性的真实性的人，当进入难以理解的深刻而广阔的意义的境地时，心中产生“是或不是”的疑惑，被疑惑之网缠绕，无法确定，不知所措地漂泊，从实际上辨别并使深刻广阔的佛法真实现前，那智慧文殊金刚的明灯炽盛燃烧，是无尘无垢、各自自证的智慧，是真实意义上的文殊童子。为了使那不颠倒的、根器敏锐、追随佛法的人们的心中清晰显现，其方法是远离二心和诽谤，以无人能夺走的清净的确定之识来引导和进入，从正确的二量中清晰地看到双运二谛的良好道路，我看到这取决于成为量之眼，因此著作者本人也深信不疑。这是供养的赞颂。这是与所要表达的意义相符的赞颂，即依靠对所知二谛的意义以两种方式不颠倒的确定之识，从而顶礼远离能知与所知二取戏论的真如和无二智慧。正如圣者龙树所说： 如水置于水中， 如油置于油中， 自性本具之智慧， 何者善见即此礼。 就像这样。如果区分，文殊表示基、道、果的真如，金刚表示这三者不可分割。然，也用“也”字表示，想要见到深广的真如，必须以信心来培养良好的量之眼。第二，中间的善，经典的意义，对论典实际意义的区分有三：为了很好地见到量之所入处，
English
In order to easily generate it, for example, like a priceless jewel lamp that dispels darkness and bestows light, it resides here, named through a combination of example and meaning. Secondly, whoever has doubts, etc. is shown by a single shloka: Whoever strives for the profound truth of scripture and reason, when entering a state where it is difficult to understand the profound and vast meaning, their mind is entangled in a web of doubt, wondering whether their intellect is capable or not, and without a firm decision, aimlessly wanders, but actually distinguishes and makes manifest the profound and extensive Dharma, the supremely blazing lamp of wisdom, Manjushri Vajra, is the stainless, uncontaminated, self-aware wisdom, the definitive meaning of youthful Manjushri. The method for clearly appearing in the hearts of those who follow the sharp-witted Dharma without turning it upside down is to lead and enter with pure certainty, free from duality and all accusations, and from the two correct measures, to clearly see the good path of uniting the two truths, and I see that it depends on becoming the eye of valid cognition, therefore the author himself also has great faith. This is the praise of offering. This is praise in accordance with the meaning to be expressed, that is, by relying on the definitive knowledge of the meaning of the two truths of knowable objects in two ways without reversing them, thus prostrating to the Suchness and non-dual wisdom that are free from the elaboration of the duality of object and subject. As the noble Nagarjuna said: As water placed in water, As oil placed in oil, The self-existing wisdom, Whatever is well seen, this is the prostration. Like that. If divided, Manjushri indicates the Suchness of the ground, path, and fruit, and Vajra indicates that these three are indivisible. However, the word "also" indicates that one must cultivate the good eye of valid cognition with faith in order to see the profound Suchness of the profound and vast. Secondly, the virtue in the middle, the meaning of the scripture, there are three distinctions in the actual meaning of the treatise: In order to see well the object of valid cognition,
Chinese
总的来说，确立车乘之道的根本在于，为了清晰地确立量之智慧，详细阐述所说之支分，并加以区分。为了在相续中生起量的证悟，教导修持明咒之门，以此作为结尾。第一部分有三点：揭示没有定解的过患以及正道与歧途的区分；确定从何处产生定解的量之道；赞叹那些必定进入此道并拥有殊胜智慧的人。第一点，通过“奇哉深奥”等两颂来揭示。唉呀！由于你没有在自相续中生起和拥有如珍宝灯般的定解，这种定解是由衡量世俗和胜义深奥实相无误的正量所引导的，因此，世间大多数人对于如实之义，都远离了闻思修的定解，被疑惑的幻网所笼罩，对于取舍善巧变得愚昧，这就是过患。因此，无论进入显宗还是密宗的乘，对于总摄基显空或空与缘起，道方便智慧或二资粮，果二身或二智等法，自己通过教理量所引导的、他人无法夺走的坚定信念在相续中生起，以及听闻他人之语而生起信心，仅仅依赖言辞而没有生起定解，这两者如同真实道路及其影像一般，存在着正确与表象的差别。第二点，通过“奇哉佛法”等三颂来揭示。由于如实地确定了世俗量之理和胜义中观之理，从而使开创车乘之道的两位祖师的究竟密意得以彰显，因此，将伟大的论师、理智自在法称和智慧宝藏吉祥月称这两位，描绘成光明的形象，这也是持有自相的法，并且也列为他们的真实名称。因此，这两位论师对于量和中观论典的善说之语的光芒，与至尊能仁
English
In general, establishing the root of the chariot path lies in elaborating the branches of what is to be said and distinguishing them in detail in order to clearly establish the wisdom of validity. To generate the realization of validity in the continuum, instruct on the door of accomplishing mantras and conclude with that. The first part has three points: revealing the fault of not having certainty and distinguishing between the correct path and the wrong path; identifying the path of validity from which certainty arises; praising those who have certainly entered that path and possess excellent wisdom. The first point is revealed through two shlokas, "Alas, profound," etc. Alas! Since you have not generated and do not possess in your own continuum the certainty like a jewel lamp, which is guided by the valid measure that examines the profound reality of the conventional and ultimate without error, therefore, most people in this world, regarding the meaning of reality, are separated from the certainty of hearing, thinking, and meditating, are enveloped in the net of illusion of doubt, and have become ignorant of skillful adoption and abandonment, this is the fault that has occurred. Therefore, no matter which vehicle of Sutra or Tantra one enters, regarding the dharmas that are summarized by the basis appearing empty or emptiness and dependent arising, the path of skillful means and wisdom or the two accumulations, the result of the two bodies or the two wisdoms, etc., the firm conviction that one has generated in one's continuum, guided by scriptural and reasoning validity, which cannot be taken away by others, and having faith by hearing from others, relying only on words and not generating certainty, these two are like the real path and its image, there is a difference between what is correct and what appears to be. The second point is revealed through three verses, "Wonderful Dharma," etc. Because the way of conventional validity and the way of ultimate Madhyamaka are ascertained as they are by the power of reality, the ultimate intention of the two founders of the chariot path is clearly manifested, therefore, the great teachers, the lord of reasoning Dharmakirti and the great treasure of wisdom Glorious Chandrakirti, are depicted as forms of light, which are also dharmas that hold characteristics and are also counted as their real names. Therefore, the light of the well-spoken words of these two teachers on the treatises of validity and Madhyamaka, together with the supreme sage Thubpa
Chinese
凭借着具有深广特性的自在者的教法天道，如同广阔虚空中升起的太阳，彻底摧毁了对二谛实相未证悟的邪见和疑惑的重重黑暗，并阐明了正道的规则。那么，它是如何通过言语之光来阐明的呢？ 尊者法称说： 凭借着广大且无垢的、由事物力量所成就的、辨析名言谛的量，如实地阐明了名言的显现，从而使人们在取舍名言时不会混淆和错乱。特别是，为了证实正法的入门是量，以及一切智者是真正的量士夫，从而获得众生（包括天神）无法夺走的至高无上的信心，唯一途径就是广大的论典《释量论》等量论著作。 尊贵的月称论师，以无垢的、辨析胜义谛的理智之量，通过理性的途径来确定远离戏论的甚深空性之义，从而如实地阐明了甚深实相的真谛，如《入中论》及其注释等大乘中观论著。这两种方式阐明了教法的天道，因此，这两者是真正洞察道路精髓的眼睛。 如果前者能够如理如实地确定，那么一定会进入转变处所的量，并且毫不费力地证悟究竟的自性任运成就的智慧。如果后者能够很好地确定，那么就能如理如实地见到非名相的胜义谛，并且也能轻易地进入究竟的本体本来清净的智慧。 第三，以“善于修习”等一颂来阐述： 如此，凭借着辨析二谛的两种量，对于善于修习的智慧之眼，殊胜且卓越的两者，毫不闭合地睁大，对于一切智者所善于阐明的深广之道，不依赖于其他，即任何人也无法将其引向其他地方，对于真正如理进入的圣者，极其信奉并以赞颂来赞美。
English
Through the Dharma's divine path of the powerful one, possessing profound and vast characteristics, like the sun rising in the vast sky, it completely destroys the dense darkness of non-realization, wrong views, and doubts regarding the nature of the two truths, and clarifies the rules of the correct path. So, how does it clarify through the light of speech? The venerable Dharmakirti says: Through the vast and stainless valid cognition that examines the conventional truth, established by the power of things, it accurately clarifies the appearance of conventions, so that people do not confuse or err in adopting or rejecting conventions. In particular, to prove that the entrance to the true teaching is valid cognition, and that the all-knowing teacher is a truly valid person, thereby obtaining the supreme faith that no being, including gods, can take away, the only gateway is the extensive treatise "Pramanavarttika" and other treatises on valid cognition. The venerable Chandrakirti, with the stainless valid cognition of reasoning that examines the ultimate truth, establishes the profound meaning of emptiness, free from elaboration, through the path of reason, thereby accurately clarifying the truth of the profound reality, such as the "Madhyamakavatara" and its commentaries, and other Mahayana Madhyamaka treatises. These two methods clarify the divine path of the Dharma, therefore, these two are the eyes that truly see the essence of the path. If the former is properly and accurately determined, then one will surely enter the valid cognition of the transformed state, and effortlessly realize the ultimate self-existing wisdom. If the latter is well determined, then one will truly see the ultimate truth that is beyond names, and also easily enter the ultimate essence of the primordially pure wisdom. Third, it is explained by one verse, beginning with "well-trained": Thus, with the two valid cognitions that examine the two truths, for the eye of wisdom that is well-trained, the two that are excellent and outstanding, opening wide without closing, for the profound and vast path well-explained by the all-knowing teacher, not relying on others, that is, no one can lead it elsewhere, for the holy person who truly enters properly, one is extremely devoted and praises with praise.