Chinese
《誓言金刚明释》的注释《具足清净明镜》。 智慧胜幢著。 《誓言金刚明释》的注释《具足清净明镜》。 智慧胜幢著。 萨 玛 雅 班 匝 德 义 扎 布 匝 哲 德让 旭 德 义 嘎 侠 达 阿让 纳 玛 毕 哈 让 德 斯 玛。 《誓言金刚明释》的注释《具足清净明镜》在此。 嗡 索 斯 德 悉 德。 顶礼上师及怙主妙音。 于实相法界广阔虚空中， 具知悲智慧白色光网， 事业之行清凉光芒普照， 于一切智者莲友不舍敬礼。 印度四河之贤哲金刚持， 为通达殊胜密咒大乘义， 如实无谬宣说守护之义， 顶礼庄严金刚之莲足。 庄严之意白银镜中， 三百六十之影像皆明现， 然有情为邪念垢所覆， 我以三量令其得清明。 彼所造之《誓言金刚明释》有三要义：讲闻如何行之理，所讲闻之正法之体相，讲闻究竟之因由三者。 初者有二：讲者上师之相，闻者弟子之相。 初者上师之相，彼讲法之方式，讲法之利益三者。 二者闻者弟子之相，彼听法之方式，听法之利益三者。 彼等详见大乘总纲之中。 二者所讲闻之正法之体相有三：为令有情易于趣入，认定圣法，为令无谬解其义，宣说讲法之方便，所讲正文之义三者。 初者认定圣法有胜法与眷属法二者。 胜法又分证法与经法二者。 经法又分经藏与续部二者。 续部又分外内二者。 内又分三，此处为摩诃瑜伽。 依于如来所说之续，依于彼之口诀二者。
English
Commentary on the "Clear Illumination of the Samaya Vajra," entitled "The Mirror of Pure Clarity." By Yeshe Gyaltsen. Commentary on the "Clear Illumination of the Samaya Vajra," entitled "The Mirror of Pure Clarity." By Yeshe Gyaltsen. Sa Ma Ya Ba Dzra Dī Pra Ści Traṃ Bṛ Ttaṃ Śu Ddhī Kā Śā Da Ṛṣaṃ Nā Ma Bi Ha Ra Ti Sma. (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) This is the "Commentary on the Clear Illumination of the Samaya Vajra," entitled "The Mirror of Pure Clarity." Oṃ Svasti Siddhi. Homage to the Lama and Protector Jampelyang (Manjushri). In the vast sky of the nature of reality, the Dharmadhatu, With a white light network of knowledge, love, and wisdom, Whose actions and activities radiate cool rays everywhere, I pay unwavering homage to the all-knowing Kumuda friend. That Vajra-holder, the supreme scholar of the four rivers of India, For the purpose of understanding the extraordinary secret mantra supreme vehicle, Explaining the meaning of what should be protected, without error, I pay homage to the feet of the graceful Vajra. In the silver mirror of the graceful thought, The images of three hundred and sixty are clearly visible, But beings are covered by the stain of wrong thoughts, I will reveal them clearly with the three valid cognitions. This "Clear Illumination of the Samaya Vajra," composed by him, has three main points: how to teach and listen, the nature of the Dharma that is taught and listened to, and the reasons for the completion of teaching and listening. The first has two parts: the qualities of the teacher who teaches, and the qualities of the student who listens. The first is the qualities of the teacher, how he teaches the Dharma, and the benefits of teaching. The second is the qualities of the student who listens, how he listens to the Dharma, and the benefits of listening to the Dharma. These are explained in detail in the general framework of the Mahayana. The second, the nature of the Dharma that is taught and listened to, has three parts: in order to make it easy for individuals to enter, identifying the holy Dharma; in order to understand the meaning without error, showing the method of teaching; and the actual topic of the text. The first, identifying the holy Dharma, has the superior Dharma and the associated Dharma. The superior Dharma is further divided into the Dharma of realization and the Dharma of scripture. The Dharma of scripture is further divided into the Tripitaka and the Tantra. The Tantra is further divided into outer and inner. The inner is further divided into three, here being Mahayoga. The Tantras spoken from the mouth of the Sugata, and the oral instructions based on them.
Chinese
此乃窍诀。其中，有通达续部意义的窍诀，以及学习并修持纯熟的窍诀两种，此为学习并修持的窍诀。其中，续部意义有十种事物，此乃所守护的誓言法。第二，为了不错谬地了知意义，所宣说的开示方法，一切教言皆以五种圆满之门来讲解。一切论典窍诀皆以五种算数开头来讲解，此乃窍诀，因此应以五种算数开头来讲解。如至尊上师所说：为了使少闻新学之人产生信心，窍诀总义以算数从头摧毁。因此，为了使之来源可靠且令人信服，由哪位导师所造，以及为了不与教言相违且建立宗派之根本，从何续部中摘录以及属于哪个方面，以及为了使教法名称确定且了知少许意义之要点，取名为何，以及为了使著作有意义，为何目的而造，以及为了了知并理解，首尾所显示之意义等五者。第一，一般来说，论典著作的标准是，上等者见到法性之真谛，中等者得见本尊天之容颜并获得授记，下等者通晓教言之意，辨别宗派之优劣，精通词句意义且能辨别差别者方可著作。如《大圆满庄严》中所说：现量证悟法性为上等，获得上师本尊空行之授记为中等，精通辨别教言词句，能辨别差别为下等。因此，此论的作者导师斯革多，尼泊尔斯革多和印度斯革多两种，此为印度人。其中也有初中后三者，此为最初的斯革多，且具备上述著作标准之上中下三者。第二，此论中，所谓三续，以《朵续》为框架，以《秘密藏》为正论，以《萨玛布德》广说之意义在此浓缩，且属于玛哈瑜伽方面。第三，一般来说，名称的安立方式有，以处所命名，以请问者命名，以比喻命名，以类别命名，以意义命名等五种，此处则
English
This is the pith instruction. Among them, there are two kinds of pith instructions: the pith instruction for realizing the meaning of the tantra, and the pith instruction for learning and practicing to become proficient. This is the pith instruction for learning and practicing. Among them, there are ten things in the meaning of the tantra, and this is the Dharma of vows to be protected. Second, in order to know the meaning without error, the method of explanation is shown. All the precepts are explained through the five perfections. All treatises and pith instructions are explained with five calculations at the beginning. Since this is a pith instruction, it should be explained with five calculations at the beginning. As the supreme teacher said: In order to generate faith in the young and inexperienced, the general meaning of the pith instruction is destroyed from the beginning with calculations. Therefore, in order to make it reliable and convincing, by which teacher it was made, and in order to not contradict the precepts and establish the foundation of the vehicle, from which tantra it was extracted and to which aspect it belongs, and in order to make the teaching name certain and understand a little of the essence of the meaning, what name was given, and in order to make the composition meaningful, for what purpose was it made, and in order to know and understand, the meaning shown at the beginning and the end, and so on. First, in general, the standard for composing a treatise is that the best sees the truth of the nature of reality, the intermediate sees the face of the deity and receives prophecy, and the worst is one who understands the meaning of the precepts, distinguishes the advantages and disadvantages of the vehicles, is proficient in the meaning of words, and can distinguish the differences. As it is said in the Ornament of Dzogchen: The direct realization of the nature of reality is the best, receiving the prophecy of the guru, deity, and dakini is the intermediate, being proficient in distinguishing the words of the precepts, and being able to distinguish the differences is the worst. Therefore, the teacher who composed this text, Sgeg Dor, is one of the two, Nepali Sgeg Dor and Indian Sgeg Dor. This is the Indian one. There are also three: beginning, middle, and end. This is the first Sgeg Dor, and he possesses all three of the above-mentioned standards for composition: superior, intermediate, and inferior. Second, in this text, the so-called three tantras, the meaning of filling the framework with the Tor Tantra, straightening the text with the Secret Essence, and elaborately explaining with the Sama Buted are condensed here and belong to the Maha Yoga aspect. Third, in general, the way of affixing names is fivefold: naming after a place, naming after the questioner, naming after a metaphor, naming after a category, and naming after a meaning. Here,
Chinese
《誓言金刚明灯》之名，乃是赋予事物自身本质的名称。虽然对于名称的解释有很多种说法，但在此略作一个方面的阐述：不违越即是誓言。不违越什么呢？即是守护那象征显空无别的金刚，使其不堕不坏的各种方法，散布于续部之中。此论典将根本和支分的守护对象汇集在一起，使其清晰明了。第四，如其中所说：“为求道之瑜伽士之义。”因此，这是进入密宗玛哈瑜伽道的瑜伽士们所应作的事业。第五，分为开头义、正文义和结尾义三部分。正文义中也说：“本体、分类、守护法，衰损之因、先兆、过患与功德二者，弥补之法、譬喻与归纳为十。”如此广述正文义。因此，以总义概括要点，略作归纳。正文分科和词义的探究，二者与所讲的正文义相关。一般来说，对于所讲的内容，律藏以四种论述来讲解，经部以譬喻来讲解，论藏以算术来讲解，密宗以象征来讲解，见解以关键要点来讲解，事业以仪轨来讲解，誓言以分类来讲解。对此，也需要以必要、概括、词义、辩驳、连接这五者来阐述。如世亲的《释论理》中所说：“必要与概括之义，词义与辩驳，连接陈述而宣说。”因此，无论讲解什么论典，都应从必要之义、概括之义、词义、辩驳之义和连接之义这五个方面来阐述。总义第三，所讲论典的实际内容有三：开头义、正文义、结尾的回向善根。第一部分有二，第一是顶礼句：“顶礼金刚持。”作为讲解的基础。其特点有五。谁顶礼呢？是导师妩媚金刚。由谁顶礼呢？是后来的讲说者们。顶礼谁呢？是金刚持。对此，也以譬喻、意义、象征三者来阐述。例如，珍宝金刚石能摧毁其他珍宝，而自身不
English
The name "Vajra Illuminating Vows" is given to the essence of things themselves. Although there are many ways to explain the meaning of the name, here is a brief explanation of one aspect: Not transgressing is a vow. What is not transgressed? It is the methods of protecting the Vajra that symbolizes the inseparability of appearance and emptiness, ensuring it does not fall or decay, scattered throughout the tantras. This treatise brings together the objects of protection, both root and branch, making them clear and bright. Fourth, as it says in this itself, "For the sake of the yogis on the path." Therefore, this is the activity to be done by yogis who have entered the path of Secret Mantra Mahayoga. Fifth, it is divided into three parts: the meaning of the beginning, the meaning of the main text, and the meaning of the end. In the meaning of the main text, it is also said: "Essence, categories, methods of protection, causes of decline, early signs, faults and merits, methods of restoration, examples, and summarized into ten." Thus, the meaning of the main text is extensively explained. Therefore, the general meaning summarizes the main points, making a brief summary. The division of the main text and the investigation of the meaning of the words are both related to the meaning of the main text being explained. Generally speaking, for what is being explained, the Vinaya is explained with four discourses, the Sutras are explained with examples, the Abhidharma is explained with calculations, the Secret Mantra is explained with symbols, the view is explained with key points, the activities are explained with rituals, and the vows are explained with categories. For this, it is also necessary to explain with five aspects: necessity, summary, meaning of words, debate, and connection. As Vasubandhu's Commentary on Reasoning says: "Necessity and summarized meaning, meaning of words and debate, connection stated and explained." Therefore, no matter what treatise is being explained, it should be explained from five aspects: the meaning of necessity, the meaning of summary, the meaning of words, the meaning of debate, and the meaning of connection. The third of the general meanings, the actual content of the treatise being explained, has three parts: the meaning of the beginning, the meaning of the main text, and the dedication of the root of virtue at the end. The first part has two, the first of which is the prostration: "I prostrate to Vajradhara." As the basis for explanation. There are five characteristics of this. Who prostrates? It is the teacher, the charming Vajra. By whom is it prostrated? It is by the subsequent speakers. To whom is it prostrated? It is to Vajradhara. This is also explained with three: example, meaning, and symbol. For example, the precious diamond can destroy other precious things, but itself does not