Chinese
圣者善逝所著《九乘总纲》之释“日光”。 耶谢嘉灿。 圣者善逝所著《九乘总纲》之释“日光”。 耶谢嘉灿。 顶礼至尊具德上师圣众，以及本尊四续部的坛城圣众，奉命护持教法的护法神等。 供养，皈依。 法界平等广大无垠中， 轮涅无二味一之界中， 智悲之主具德大自在， 普贤如来佛前我顶礼。 何者于菩提胜心而发， 何处三无数劫积二资， 何处十二事业现证悟， 薄伽梵能仁尊前我顶礼。 普贤意中幻化意之子， 执持大乘甚深秘密咒， 调伏难调所化尽调伏， 薄伽梵金刚持前我顶礼。 愚痴无明黑暗之大界， 智慧明灯光明极显现， 断除自心疑惑之网者， 怙主文殊童子前我顶礼。 遍知胜者经教莲苑中， 释论日光光芒而显现， 信士六足者前献喜宴， 印度藏地智者日尊前敬礼。 佛陀教法无垢雪山上， 闻思修三修持雄狮踞， 邪见一切野兽皆调伏， 印度圣地贤哲成就者前敬礼。 印度智者种姓中降生， 雪域高原燃起正法灯， 极乐世界名为智慧藏， 教法命脉圣者您前敬礼。 闻思修持之义善研习， 暇满人身三学为庄严， 讲辩著述之义不迷茫， 持教藏地圣贤众前敬礼。 三藏大海之中善生长， 体验甘露之花瓣
English
Commentary on the General Summary of the Nine Vehicles by the Noble Sugata, "Rays of the Sun." Yeshe Gyaltsen. Commentary on the General Summary of the Nine Vehicles by the Noble Sugata, "Rays of the Sun." Yeshe Gyaltsen. I prostrate to the venerable and glorious noble lamas, as well as the deities of the mandala of the four classes of tantra, and the Dharma-protecting guardians who are entrusted with the command. I offer and take refuge. Within the vast expanse of the equality of the Dharmadhatu, In the realm where samsara and nirvana are non-dual and of one taste, To the Lord of Wisdom and Compassion, the great and glorious Powerful One, I prostrate to Kuntuzangpo, the Sugata. Whoever generates the supreme mind of enlightenment, Wherever they accumulate the two accumulations for three countless eons, Wherever the twelve deeds are manifestly enlightened, I prostrate to you, the Bhagavan, the Lord of Sages. The mind-son, a manifestation from the mind of Kuntuzangpo, Holding the profound secret mantra of the Great Vehicle, Subduing all the difficult-to-tame beings without exception, I prostrate to the Bhagavan Vajradhara. In that vast realm of the darkness of ignorance and delusion, The clear stream of the lamp of wisdom is fully born, Cutting the net of doubt in my mind, I prostrate to the protector Manjushri. In the lotus grove of the scriptures of the all-knowing Victorious Ones, Revealed by the rays of the commentary's sun, Offering a feast to the faithful six-legged ones, I bow to the Indian and Tibetan scholars, the sun-like beings. On the stainless snow mountain of the Buddha's teachings, The lion roars with the practice of hearing, contemplating, and meditating, Subduing all the wild animals of wrong views, I bow to the Indian noble scholars and accomplished ones. Born into the lineage of Indian scholars, Kindling the lamp of Dharma in the snowy land, Known as Lodrö Nyingpo in Sukhavati, I prostrate to you, the holy life-force of the teachings. Having thoroughly studied the meaning of hearing, contemplating, and meditating, Adorning the leisure and endowment body with the ornaments of the three trainings, Not being confused about the meaning of explaining, debating, and composing, I prostrate to the Tibetan holy beings who uphold the teachings. Well-grown from the midst of the ocean of the Tripitaka, The petals of the nectar of experience
Chinese
光明显耀，以甘露满足渴求的六足（蜜蜂），向恩重如山的上师们顶礼！从能仁的教法——善说之水藏中，由伟大的导师，第二佛陀，完美地从缝隙中取出善说之珍宝。愿讲说之幢幡高扬于顶峰，以无量之教理精勤拂拭。如是，此非自创，乃是智者之论典。对于善说反复研究，并且广闻此论典，以及上师们的口诀和言教，善加整合后，我这小僧将要讲述释论——如太阳般的光芒。然而，一些被时代所困扰的凡夫俗子，会产生颠倒错乱的念头。即使说是善说，也会出现诸多邪说。为了与他人竞争，为了名声，或者为了增加食物、财富和享受的聚集，请不要稍加思量就妄加评判。此处区分三藏和四续部的命脉，一切乘的差别。如明镜般清晰地显示外道和内道的宗派，不使混淆。以理证确定，以教理辨别。以不混淆宗派为目标而提取的口诀，由伟大的导师，殊胜的逝者所著的《乘总集》中，如何进行讲说，以及所讲之法的类别，讲说圆满的理由这三方面来阐述。第一方面又分为两点：讲说者——上师的类别，听闻者——弟子的特征。讲说者——上师的特征有三点：上师的特征，上师讲法的方式，讲法的利益。第一点又分为两点：从特征上来说，必须具备以戒律清净身体，以闻思清净语言，以禅定清净心，以及慈爱心、悲心和菩提心的四种功德。如《法王无垢经》所说：以戒律安住，以闻思和禅定，身体清净，善于言说，心不摇动，对一切众生怀有慈爱心，这样的人应作为殊胜的善知识。如是说。从密宗来说，通达诸法平等性之义，善于讲说甚深续部经典，以及咒语的修持，即灌顶、安住、布施。
English
Homage to the kind lamas who illuminate and satisfy those with six feet (bees) desiring nectar! From the ocean of well-spoken teachings of the Sage, the great guide, the second Buddha, perfectly extracts the precious jewels of well-spoken words from the seams. May the victory banner of explanation and listening be hoisted at the summit, diligently cleansing with numerous scriptures and reasoning. It seems that this is not self-made, but rather the treatise of scholars. Upon repeatedly examining the well-spoken words, and hearing much of this treatise, as well as the instructions and sayings of the lamas, having skillfully combined them, I, a young monk, will speak of the commentary—the rays of the sun. However, some ordinary people afflicted by the times will give rise to inverted and impure thoughts. Even if it is said to be well-spoken, many wrong views will arise. For the sake of competing with others, for the sake of fame, or for the sake of increasing the accumulation of food, wealth, and enjoyment, please do not judge rashly without careful consideration. Here, the essence of the three baskets and four tantras distinguishes all vehicles. Like a mirror, it clearly shows the tenets of outsiders and insiders without confusion. Established by logic, distinguished by scripture and reasoning. The instructions extracted with the aim of not confusing the tenets, from the Great Teacher, the venerable departed one's 'General Collection of Vehicles,' will be explained in terms of how to teach and listen, the categories of the Dharma to be taught, and the reasons for the completion of teaching and listening. The first aspect is divided into two points: the category of the teacher who teaches, and the characteristics of the disciple who listens. The characteristics of the teacher who teaches have three points: the characteristics of the teacher, the way the teacher teaches the Dharma, and the benefits of teaching the Dharma. The first point is divided into two points: according to the characteristics, one must possess the four qualities of purifying the body with discipline, purifying speech with hearing and thinking, purifying the mind with samadhi, and having loving-kindness, compassion, and bodhicitta. As it is said in the Sutra of the Immaculate Dharma King: 'Abiding in discipline, with hearing, thinking, and samadhi, the body is pure, skilled in speech, the mind does not waver, having loving-kindness for all sentient beings, such a one should be made a supreme spiritual friend.' Thus it is said. According to Secret Mantra, knowing the meaning of the equality of all dharmas, being skilled in explaining the profound tantric scriptures, and the practice of mantras, namely empowerment, abiding, and giving.
Chinese
焚烧。对于所有坛城仪轨都精通并且理解透彻，传承的桥梁没有断绝，四灌顶的河流没有干涸，加持经验的热度没有消退，口耳相传的誓言要点没有错失的人是需要的。如《秘密明灯》中所说：知晓根本是空性，精通续部所说的咒语结合，大慈悲而欲望小，获得诸灌顶且禅定清晰。像这样。另外，如果精通所有知识的宝库当然很好，然而无论如何都需要对自身所承诺的宗派的全部词义都理解透彻。第二，关于他讲法的规矩，在《妙法莲华经》中说：智者应当时时作意，进入房间后像那样关闭门户，对于所有想要听法的人都如理观察，起身以不退缩的心宣说，智者将恒常安住于安乐之中，安乐地坐着也如是宣说佛法。在那清净且令人愉悦的地方，妥善铺设宽广的坐垫，用美好的颜料精心装饰，穿上那干净的法衣，准备好黑色的禅修披肩，完整地穿好下裙，铺设好各种装饰的布匹，坐在带脚凳的法座上，洗净双脚后登上法座，面容和脸色都非常光润，在那法座上安坐，为所有一心一意的众生，讲述各种各样的言语。比丘们和比丘尼们，以及优婆塞和优婆夷们，还有善良的国王和王子们，那位智者恒常不怀嫉妒地，讲述各种有意义且悦耳的言语。彻底断除懈怠，不要生起厌倦的想法，智者应彻底舍弃一切不悦，应在眷属中修习慈悲的力量，日夜都应修习殊胜的佛法，那位智者使成千上万的眷属感到满足和喜悦。他对此从不稍有贪求，对于食物、饮料、吃食、卧具、法衣，以及疾病的医药等，都不思虑，也不向眷属索取任何东西。其他
English
Burning. One who is skilled and thoroughly understands all mandala rituals, the bridge of lineage is unbroken, the river of the four empowerments has not dried up, the warmth of blessing and experience has not faded, and the key points of the oral transmission vows have not been missed is needed. As it says in the "Secret Lamp": Know the basis as emptiness. Be skilled in the practice of mantra as explained in the tantras. Have great compassion and little desire. Obtain all empowerments and have clear samadhi. Like this. Furthermore, it is good to be skilled in all categories of knowledge, but it is always necessary to thoroughly understand all the words and meanings of the doctrines one has vowed to uphold. Secondly, regarding the manner in which he teaches the Dharma, in the "Lotus Sutra of the Good Dharma" it says: The wise should contemplate at the proper time, enter the room and close the door in that way, properly look upon all who desire the Dharma, rise and speak with an unyielding mind. The wise will always abide in bliss, and sitting in bliss, also teach the Dharma in that way. In that clean and pleasing place, having thoroughly prepared and spread a wide seat, having elaborately decorated it with beautiful colors, having properly arranged that clean Dharma robe, having prepared the black meditation shawl, having properly and completely put on the lower garment, having well spread various ornamented cloths, sitting well on a throne with footrests, having washed the feet well and ascended, the face and complexion being very radiant, sitting well on that Dharma seat, to all the assembled beings with one-pointed minds, closely show many kinds of speech. To the monks and nuns, and to the laymen and laywomen, and also to the virtuous kings and princes, that wise one always without jealousy, speaks various meaningful and pleasant words. Having completely abandoned laziness, one should not generate thoughts of weariness. The wise should completely abandon all displeasure. The power of loving-kindness should be cultivated in the retinue. Day and night one should cultivate the supreme Dharma. That wise one makes hundreds of thousands of retinues satisfied and joyful. He never has any desire for this. He does not think about food, drink, edibles, bedding, Dharma robes, or medicine for sickness, and he does not ask anything from the retinue. Other
Chinese
愿具智者恒常利己，愿此有情证得佛果。为利世间所宣说之法，愿皆成为我之安乐资具。如是所说之教证，应受持并付诸实践。此外，若为求利养恭敬而宣说，将转生为天人；若为与人竞争及求名闻而宣说，将转生为边地残暴之国王。如是《念住经》中所说。总之，舍弃今生一切念想，以此法布施，以这些弟子为首，愿一切有情生起三种智慧，消除一切烦恼。未来证得圆满正觉之时，以转法轮将一切有情安置于佛地，如是发起清净意乐。正行方面，寂天菩萨云：广大的法器，不应以小乘法来束缚。对于下劣者，深奥和广大的法。如是所说。因此，自己不迷于词句和意义，说法应与弟子的根器利钝相应，经部的广、中、略等不应错谬。说法之时，应以自己容易表达，他人容易理解，悦耳动听的方式宣说，之后以善根回向圆满菩提而结束。此外，密咒的说法有六边，四理，八隐义，十种引导语等，这些应在其他地方了解。第三，如是宣说的利益是，在一切布施中，法布施最为殊胜，是遣除自他一切烦恼之因，是生生世世不迷于一切所知之因，且永不离圣法，未来能转法轮等，宣说了无量功德。慈氏狮子吼请问经中说：三千大千世界充满黄金，以此布施于他，不如宣说一句四句偈，能如何利益，即能如何成就。如是所说。因此，说法者上师的