Tibetan
【翻译解析失败】 ```json { "english_translation": "That is to say, with the logic of being a great self, suffering is abandoned and no result is obtained. \"Self and other are devoid of meaning and do not prevent anything.\" That is to say, since self and other are not abandoned and are non-dual, there is no action and no prevention of action. Since there is no distinction between self and other, one enjoys the spontaneously accomplished realm of illusion. This is how it appears. In order to mainly show the accepted sutras and root texts, \"View, meditation, result, conduct, logic, sutra.\" That is to say, although there are many logics that establish the wisdom eye without an object, the samadhi without refutation or affirmation, the result not achieved by cause, and the conduct without seeking action, they are shown in brief. What are they? Four sutras and three root texts. \"The extensive four sutras.\" That is to say, commonly, it is said, \"O Lord of Lanka, what are the sutras?\" They are the prediction of no birth, equality, suchness, and no seeking. \"O Lord of Lanka, those are the other's no birth, equality, suchness, no seeking, and whatever is unmixed.\" This is what appears from the teachings. Uncommon, it is said, \"O Lord of Lanka, what are the four sutras?\" They are as follows: whatever arises from certainty by hearing, whatever arises from certainty by seeing, whatever arises from certainty by direct perception, and whatever does not arise from certainty from anywhere to anywhere. \"Mirror,\" that is to say, the root text is explained. Commonly, it is said, \"O Lord of Lanka, what are the root texts?\" They are as follows: whatever is suchness, certain as sacred, and completely grasped. Especially, it is said, \"The root texts are mirror, non-conformity, and certainty.\" Therefore, there are three root texts. Mirror is the root of representation, for example, the sky and so on. Non-conformity is the object of the seven roots of faults. \"Seven certainties,\" that is to say, the root of examples. Certainty at the peak of all vehicles, certainty that the king of all scriptures is bodhicitta, certainty as the general commentary of all scriptures, certainty as the root of all instructions, certainty as the source of all teachings, certainty as the conclusion of all meanings, certainty as the mirror of all dharmas, the mirror representing the meaning of the peak of Mount Meru, the sun, and the moon." } ``` ============================================================
Chinese
如同母亲般开启智慧，如同国王般获得秘密旨意，如同虚空般生起一切，如同事业般成就意义，如同镜面般显现。确定的根本是：确定、证悟、理证六者。即：一切法不加改造而确定，完全的光明确定，自性唯一任运成就而确定，轮回确定为法性，因确定为果，过患功德无取舍而确定。证悟也有六：智慧恒常生起故，已证悟法性。慈悲恒常生起故，已清净痛苦。事业恒常生起故，已成办利益。愿望恒常成就故，一切功德已成就。功德任运圆满故，已摧伏意义之大。成就于相续中生起故，已获得果。彼见之理证有六：自性寂静之理证，能作义之理证，与总集相符而显现之理证，自性与自性本体三者合一之理证，法界与智慧合一之理证，确定此我唯有大一之理证。以理而确定十二等，于此论典中应视为量。如是说，宣说已承诺之见相：以功德如幻显现之理，深信过患无实。如是，于慈不自执着故，于嗔不扰乱心。显现世间与虚空一体故，事物无自性。显现世间如幻显现故，阿赖耶无事物。法性成为心要故，佛不在他处。忆念觉知种种行故，智慧恒常生起。成为光明之灯故，智慧如日般生起。如意宝心所化现，欲求从自生。心无生灭故，远离死亡怖畏。处所无定故，不畏变异衰损。未悟无所悟故，远离勤作功用。悟即是佛故，无地可越。如是也应说。彼所摄者，确定之先兆五者等。于甚深瑜伽之时，以真实与理智观察而知晓，如是教诫。恶劣论典如鬼迷，见解如盲。
English
Like a mother opening wisdom, like a king obtaining secret decrees, like the sky arising everything, like actions accomplishing meaning, like a mirror reflecting. The root of certainty is: certainty, realization, and six proofs. That is: all dharmas are certain without modification, complete luminosity is certain, self-nature is uniquely and spontaneously accomplished, samsara is certain as dharmata, cause is certain as effect, faults and virtues are certain without acceptance or rejection. There are also six realizations: wisdom constantly arises, therefore dharmata is realized. Compassion constantly arises, therefore suffering is purified. Activity constantly arises, therefore benefit is accomplished. Aspirations constantly succeed, therefore all qualities are accomplished. Qualities are spontaneously perfected, therefore the greatness of meaning is conquered. Accomplishments arise in the continuum, therefore the fruit is obtained. There are six proofs for seeing this: the proof of inherent emptiness, the proof of the ability to act, the proof of appearing in accordance with aggregation, the proof of the union of essence, nature, and self, the proof of the union of space and wisdom, and the proof that this self is certainly only one great being. Twelve certainties by way of reasoning, etc., should be regarded as valid in this treatise. Thus it is said, explaining the signs of the promised view: believing that faults have no basis in reality because qualities appear as illusions. Likewise, not clinging to love, not disturbing the mind with hatred. Because phenomena and existence are one with the sky, things have no self-nature. Because phenomena and existence appear as illusions, alaya has no thing. Because dharmata has become the essence, the Buddha is not elsewhere. Because various thoughts and awarenesses move, wisdom constantly arises. Because it has become a lamp of clarity, wisdom arises like the sun. The wish-fulfilling mind transforms, desires arise from oneself. Because the mind has no birth or death, it is free from the fear of death and transmigration. Because there is no certainty of place, one does not fear change or decline. Because there is no unknowing to be known, one is free from effort and exertion. If one realizes, one is a Buddha, so there is no ground to traverse. Thus it should also be said. What is included by that are the five preliminary signs of certainty, etc. At the time of profound yoga, know this by seeing truth and reason, thus it is advised. Bad texts are like being possessed by demons, views are like being blind.
Chinese
为了不混淆贤劣的意义，愿此贤劣之镜所积的福德，使一切众生都能显现事物本身。这是回向，很容易理解。名为贤劣观察明灯。这是从范例中命名的，为了不混淆而清晰。至高无上的意义，贤劣观察不混淆而清晰，也是为了消除各种见解的遮蔽而去除隐藏。口诀零散，只是略作解释。因为见到的人认为自己很差，所以忏悔解释中的错误，并在平等性中忏悔。愿以劳累的善根，速证圆满正觉。 贤劣的解释。由导师妙吉祥知识的后代所作圆满。从印度智者的口头传承中，我，藏地的太阳，班智达毗卢遮那，寻找到了这盏十六句的明灯。交付给了玉扎宁波仁钦布。善哉！ 瑜伽四部等等的错谬遮蔽。在各自的差别中理解。不住不舍的乘之至上者。如同须弥山般殊胜顶峰的胜利者。为了理解伟大而区分差别。化身的经典续部的意义。如调伏自在智慧般著名。以大小二者来摄集。小乘摄集声闻缘觉。 声闻的欲望分为两种。经部师和毗婆沙师。各自
English
For the sake of not confusing the meaning of good and bad, may whatever merit is accumulated by this mirror of good and bad, enable all beings to manifest the very nature of things. This is dedication, which is easy to understand. Called "A Lamp for Observing Good and Bad." This is named from an example, for the sake of being clear without confusion. The supreme meaning, the observation of good and bad is clear without confusion, also to remove the obscurations of various views and remove the hidden. Oral instructions are scattered, just a brief explanation. Because those who see it think they are inferior, I confess the errors in the explanation, and confess in equality. May I quickly attain perfect enlightenment through the virtue of labor. Explanation of Good and Bad. Completed by the later generation of the teacher Manjushri Jnana. From the oral transmission of Indian scholars, I, the sun of Tibet, the pandita Vairochana, searched for this lamp of sixteen lines. Entrusted to Yudra Nyingpo Rinchenbu. May it be virtuous! The obscurations of errors such as the four yogas. Understanding the differences in each. The supreme of the vehicle that neither abides nor abandons. Like Mount Sumeru, the victorious one of the supreme peak. Differentiating the differences in order to understand the greatness. The meaning of the emanation scriptures and tantras. Famous like the wisdom of taming the self. Gathering with the two, great and small. The small gathers the Shravakas and Pratyekabuddhas. The desires of the Shravakas are divided into two. Sutra followers and Vaibhashikas. Each
Chinese
智慧见之实，总的来说即是正确的见地。 无常、痛苦、空、无我，执著无常等为实有。 世俗的差别，是所许的宗义。 外器的物质诸法，此实物，微尘碎片互相间，不杂如芝麻荚。 认为是能力或力量的聚合。 胜义智慧是刹那，认为每一个都存在。 经部认为世俗的极微，是聚合的形象，认为是一个。 胜义智慧认为是相同的。 行为也是唯独自利。 由于执著境与心为实有，如实安立的声闻你，无法脱离此轮回，因此会成为果的障碍。 四圣谛中，由于执著实有而违背佛语之义。 从此执著世间实有的因，想要获得寂灭涅槃，因为道与果相违。 你的主张并非真理。 自证佛与声闻胜义相同，世俗显现的差别是： 色蕴所摄的一切法，由缘起因缘所支配，如梦一般，善则无有。 因此世俗的差别殊胜。 行为以身体的神变，稍微做一些利他之事。 中观宗的辩论是：如果境如梦般不成立，那么与之相似的知识是虚假的。 否则，在虚假的境上，胜义的知识，生起和缘取的道理不成立。 因此因果颠倒，因果不一致也有矛盾。 虚假因不能产生真实果。 因此互相舍弃而矛盾。 大乘中观宗，其宗义也有内外两种。 外道唯识宗，一切都认为是自证，没有外境。 这也有有相和无相两种。 有相是世亲、无著的宗义，如境显现的这些，如眼翳见毛发眼花般，是知识虚假的影像，因此也认为是它的体性。 无相是寂护（梵文，Śāntarakṣita，Śāntarakṣita，寂护），君臣的观点是，自证二取空，如水晶般清澈。 说此即是真实存在。 护法（梵文，Dharmapāla，Dharmapāla，护法）及其眷属的主张是，影像、色等境，无论如何显现，五根的，无分别识有五种。 随行者认为
English
The object of wisdom's view, in general, is the correct view itself. Impermanence, suffering, emptiness, selflessness, clinging to impermanence, etc., as real. The distinction of conventional truth is the tenet that is accepted. The material substances of the external world, this real thing, the minute particles are mutually, unmixed like a sesame pod. It is considered an aggregation of power or strength. Ultimate wisdom is momentary, it is believed that each one exists. The Sutra school believes that the subtle particles of conventional truth are an aggregate appearance, considered as one. Ultimate wisdom is considered to be in agreement. Actions are also solely for one's own benefit. Because of clinging to objects and mind as real, you, the Hearer who establishes things as real, cannot escape this cycle of existence, therefore it will become an obstacle to the fruit. Among the four truths of the teachings, clinging to things as real contradicts the meaning of the teachings. From this cause of clinging to the reality of the world, wanting to attain Nirvana, because the path and the result are contradictory. Your assertion is not the truth. The Solitary Realizer and the Hearer are the same in ultimate truth, the difference in conventional appearance is: All phenomena included in the form aggregate are dominated by dependent origination, causes and conditions, like a dream, if good, then non-existent. Therefore, the distinction of conventional truth is superior. Actions are performed through the miraculous powers of the body, doing some benefit for others. The debate of the Madhyamaka school is: if objects are not established like dreams, then the knowledge that is similar to it is false. Otherwise, on the false object itself, the ultimate knowledge, the reason for arising and focusing is not established. Therefore, cause and effect are reversed, and there is also contradiction in the disagreement of cause and effect. A false cause cannot produce a true result. Therefore, they contradict each other by abandoning each other. The great collection, the Madhyamaka school, its tenets also have two aspects, inner and outer. The outer, the Mind-Only school, all believe in self-awareness, without objects. This also has two types, with aspects and without aspects. With aspects is the tenet of Vasubandhu and Asanga, all these appearances that appear as objects, like seeing hairs and spots in the eyes due to cataracts, are images of false knowledge, therefore it is also considered its nature. Without aspects is Śāntarakṣita, the view of the king and his subjects, self-awareness is non-dual, clear like crystal. It is said that this is truly existent. The assertion of Dharmapāla and his retinue is that images, objects such as form, no matter how they appear, the five non-conceptual consciousnesses of the five senses are five types. The followers believe