Chinese
口诀观修鬘释词简略深义莲苑启慧日。 无边慧。
English
A Concise Commentary on the Words and Meanings of the Rosary of Views: The Sunlight Opening the Lotus Garden of Profound Meaning. Infinite Wisdom.
Chinese
由于在土地上血脉稀薄之时，七位受命的君主，至尊上师仁波切的发心之力，为了利益于复燃教法之火的利生事业之流，以纯洁的意乐所牵引，为了以仅是略作指示的方式，易于理解地记录简略注释，分为三个部分：开端之义、正文之义、结尾之义。第一部分分为两点：标明题目、赞颂。第一点是：从世间和出世间的见解，以及显宗和密宗的乘等范畴中，将道之助伴行持和果位的各自差别，汇集精要于一处，由为了君臣之利益而成就的大导师所著的备忘录，即遗忘笔记。如此标明题目的必要是：为了容易确定正文的教义，以及便于寻找书本。第二点是：从“巴嘎万”一词，具有六种功德的薄伽梵，即这个名称所指的有意义的至尊文殊童子，一切胜者的智慧之主，以共同乘的方式进行赞颂，并且以极大的恭敬，向密宗的非共同导师和集结者金刚法或金刚持顶礼，因为将自己所希望的本尊放在前面，然后从事有意义的事业，是贤善之人的行为，所以如此说道。然而，耶谢扎巴派的人们大多认为金刚法是指莲花自在。
English
Due to the power of the aspiration of the supreme and precious Lama, the lord of the seven who received the command when the lineage was thin on the ground, and led by the pure intention to benefit the continuation of the activity of reviving the embers of the teachings, to write a concise commentary that is easy to understand, merely indicating the direction, in the form of notes, there are three parts: the meaning of the beginning, the meaning of the main text, and the meaning of the conclusion. The first has two parts: stating the title and praising. The first is: From the views of the world and beyond, and the vehicles of sutra and tantra, etc., the differences between the practices that are the companions of the path and the results are gathered into one essence, and it is a reminder note, a forgetfulness note, written by the great teacher who accomplished it for the benefit of the lord and subjects. The need to state the title in this way is: to make it easier to determine the doctrine of the main text, and to make it easier to find the book. The second is: From the word "Bhagavan", the Blessed One who possesses six perfections, that is, the meaningful venerable Manjushri, the youthful lord, the master of the wisdom of all the victors, is praised in the manner of the common vehicle, and with great reverence, homage is paid to the uncommon teacher and compiler of tantra, Vajra Dharma or Vajradhara, because placing the deity that one desires in front and then engaging in meaningful activities is the behavior of virtuous people, so it is said. However, most of the followers of Yeshe Zhapa consider Vajra Dharma to refer to Padmagarwang. There are two parts to the second: explaining the difference in views and explaining the difference in conduct. The first also has two parts: explaining the views of the outsiders and the followers of this Dharma. The first has two parts: the teaching and the explanation. The first is: In the realm of the world, the countless sentient beings who hold inverted views can be summarized into four types: primarily, the materialists, the hedonists, the nihilists, and the eternalists. Some explain that the first two of these four are ignorance that arises incidentally, and others explain that there is also an innate view of self in their lineage, and that such a bad view is the basis for the imputation of self.
Chinese
即使将这四种受生的教法次第作为理解的目的来讲述，似乎也可以。第二部分分为两点。第一点是讲述庸人和远见者。那么，庸人是什么呢？那就是，对于五蕴所包含的一切法，无论是怎样的因，以及果的差别是什么，对于来世的存在与否，都不作任何考察，也不了解，只是沉溺于今生的短暂快乐，而对于人生的终极意义却一无所知，始终处于愚昧之中。所谓的庸人，就像地基不平，既有向上倾斜的，也有向下倾斜的，没有平坦的地方一样。他们不从取舍的角度去思考，去成办来世的事情。他们认为“这是善业的积累，应该向上提升；这是罪恶的悬崖，要小心坠落”，缺乏取舍的谨慎。仅仅满足于今生的快乐，安于现状，悠然自得。所谓远见者，一般来说，在经部中提到的“舍弃世间者”，很多上师都解释为外道徒的通称。虽然在五论之一的因明学中，舍弃世间者是顺世论者的别称，但学者们认为，这里指的是没有被宗派观念束缚的人。如果这样理解，他们就不会去了解前世后世以及业因果等是否存在，而是专注于今生，通过修持咒语等方式，获得权势财富和神通等，以实现卓越的成就，他们依赖于世间的仙人和天神所传授的秘密教言。这与经文中的明确说明也是一致的。因此，他们从思想和行为上都不重视来世，而是像抛向远方一样对待，所以被称为远见者。第二部分是讲述常断见和外道的宗派。所谓常断见者，对于众生五蕴所包含的一切法，由于存在积累的过去业的传承和相似的先前意识，因此无法确定先前的终点。从这里死亡时，在临终意识之后，由其他感受所包含的后世的识蕴之流会作为果报产生，在那里也会有苦乐
English
It seems permissible to present the order of these four types of births as being for the purpose of understanding. The second part has two points. The first is explaining the ordinary person and the far-seer. What is an ordinary person? It is someone who, regarding all phenomena encompassed by the five aggregates, does not investigate or understand what kind of causes they have or what the differences in their effects are. They do not consider whether the next world exists or not, but are merely engrossed in the fleeting pleasures of this life. They do not think at all about the ultimate meaning of human existence and remain in complete ignorance. The term 'ordinary person' refers to someone like an uneven foundation, with both upward and downward slopes, lacking any level ground. They do not contemplate engaging in or refraining from actions, nor do they accomplish anything for the sake of future lives. They lack the mindfulness to choose and reject, thinking, 'This is an accumulation of virtuous deeds, to be elevated; this is a precipice of sin, to be wary of falling into.' They are content with merely achieving happiness in this life, remaining comfortably in their current state. The term 'far-seer' generally refers to those who are called 'world-forsakers' in the sutras, which some lamas interpret as a general term for non-Buddhists. Although 'far-seer' is a name for the Charvakas, one of the five systems of logic, scholars consider it to refer to someone whose mind has not been transformed by sectarian views. If understood in this way, they do not understand whether past and future lives, karma, cause and effect, etc., exist or not. They focus on this single life, holding mantras to achieve extraordinary accomplishments such as power, wealth, and strength, relying on the secret words taught by worldly sages and gods. This is also in accordance with the clear explanation in the texts. Therefore, they do not value the next world in their thoughts and actions, but treat it as if throwing it far away, hence they are called far-seers. The second part explains the doctrines of eternalism/nihilism and the tirthikas (non-Buddhists). The eternalists/nihilists do not recognize a beginning because all phenomena encompassed by the aggregates of sentient beings have a continuum of accumulated past actions and a similar preceding consciousness. When dying from here, after the final moment of death consciousness, the stream of consciousness of the next life, encompassed by other sensations, arises as a result, and there will also be happiness and suffering there.
Chinese
由于业的跟随，不了解后世的终结，因为没有看到的原因，仅仅依靠表面现象，就认为没有前世后世，没有业和业的果报。就像草地上冒出的蘑菇一样，认为一生中产生的受、想、行、识等五蕴之法都是突然产生，最终也会断灭。他们也承认存在自性成立和独立自主的“我”，但却说这样的“我”最终会断灭。外道是指那些执着于认为存在主宰五蕴的“我”的宗派，他们执着于某种目标，声称存在一种永恒、自主的形态，通过对一切法的普遍推测，认为存在一个永恒的“我”。经中说，对于这一点，他们认为在没有产生的原因的情况下，本来就存在一个不变的“我”这样的结果。荣 सोम 认为，否则，没有不依赖于原因的结果的说法，只有存在本身才能被称为“成立”或“结果”。还有人说，一切器情世界都是自在天所造，因此，通过牲畜的祭祀等，以及取悦自在天的仪式，希望获得天界，这是对因果取舍的错误执着和观点。还有人认为，作为原因的五蕴的执持者，存在一个真实成立且具有永恒本质的“我”，但由于五蕴是无常的，所以其结果是五蕴没有作为永恒之所依的本质。解释者是这样说的。这些观点只是对常见者的意图的大致描述，但并不一定需要将这里所说的三种观点与三种不同的外道宗派联系起来，因为“我”是常恒的，自在天是造作者，这两点都被枭雄派所承认。这些观点与断除轮回根本的正道无关，它们是迷惑于真如实相，助长和巩固无明的邪见。总的来说，证明外道之说没有意义的方法是无穷无尽的，但最主要的是像本经所说的那样，通过与正确的解脱之道相违背来加以贬低。正如圣者龙树所说：凡
English
Due to the following of karma, not understanding the end of future lives, because of not seeing the reason, relying only on superficial appearances, they believe that there are no past or future lives, and no karma and its results. Like mushrooms sprouting on the grass, they believe that the aggregates of phenomena such as feeling, perception, volition, and consciousness that arise in one lifetime arise suddenly and will eventually cease. They also acknowledge the existence of a self that is self-established and independent, but they say that such a self will eventually cease. Non-Buddhists refer to those sects that cling to the idea that there is a self that dominates the five aggregates, they cling to a certain goal, claiming that there is an eternal, autonomous form, and through universal speculation about all phenomena, they believe that there is an eternal self. The sutra says that, in this regard, they believe that in the absence of a generating cause, there is originally an unchanging self as a result. Rongzom believes that otherwise, there is no statement of a result that does not depend on a cause, only existence itself can be called "established" or "result." Others say that all container and content worlds are created by Ishvara, and therefore, through animal sacrifices and other rituals to please Ishvara, they hope to attain the heavenly realms, which is a mistaken clinging and view of what to accept and reject in terms of cause and effect. Others believe that as the holder of the aggregates that are the cause, there is a truly established self with an eternal essence, but because the aggregates are impermanent, the result is that the aggregates do not have the essence of being an eternal basis. This is what the commentators say. These views are only a rough description of the intentions of those who hold to permanence, but it is not necessarily necessary to associate the three views mentioned here with three different non-Buddhist sects, because both the self is permanent and Ishvara is the creator are acknowledged by the Ulūka school. These views are unrelated to the correct path of cutting off the root of samsara, they are wrong views that are deluded about the true nature of reality and promote and strengthen ignorance. In general, there are endless ways to prove that non-Buddhist doctrines are meaningless, but the most important thing is to denigrate them by contradicting the correct path to liberation, as stated in this sutra. As the noble Nāgārjuna said: Whoever
Chinese
如所说，对于说有漏蕴的，世间数论派的枭子，以及裸体派等，如果问他们有、无、已逝之事。第二，分略说和广说。第一，如《律经》所说：诸法从因生，以及彼之因，以及彼之灭，如来已宣说，具彼所说之相的大沙门。如是说，以痛苦及其因完全断绝的大方便，趋近于超离世间的无漏道，对于四谛的进入和返回极其重视的教诲，具有这些的导师，即是释迦牟尼佛。对此进行讲述也分为两种：名相乘和金刚乘。如此宣说，是对于二谛如何安住的名相，或者说法的实相彻底地以无垢的智慧进行抉择，除此之外，不将果位的形象，即佛地的住处、受用作为道，并且与此相反，依靠如来色身的我慢，将身语意束缚为不可分割的差别。名相乘分为三种，是从所获得的角度而言的。大乘分为名相乘和金刚乘两种，是从修道的角度，主要是在方法方面存在粗细的差别，这是嘉瓦·智美沃色的观点。第二，分名相乘和密咒乘的分类两种。第一也分两种，略说如下：名相乘也从所获得果位的优劣角度分为三种：声闻乘、缘觉乘和菩萨乘。最终所要获得的果位唯有佛陀的菩提，同样，乘的最终归宿也是大乘，如大车论师莲花戒在《中观光明论》中所阐述的那样。然而，由于所化众生的意乐不同，暂时宣说了三种乘，如《妙法莲华经》所说：为了彻底证悟佛陀的智慧，