English
It is shown through this (method), with the excellent speech that speaks truthfully of such profound meaning, accompanied by the pleasant sound of the dragon's roar, the rain of Dharma falls extremely auspiciously. The Bodhisattvas, in the millions, wishing to truly understand or realize the profound meaning, listen with joy and faith, thinking of gaining great benefit in their hearts. To those questions asked with increased intention, with a joyful and delighted attitude, with the excellence of the answers, this opportunity of the great rain of profound Dharma nectar is well distinguished. Secondly, therefore, therefore, etc., is shown with one verse. Whoever takes the true path of truly attaining the meaning of the profound sutras and tantras as the eye that truly sees, from the path of valid cognition that discerns the suchness of the two truths, obtains a profound definitive understanding that is free from all darkness of doubt, this is (the) intention (here). Therefore, if separated from valid cognition, profound definitive understanding cannot be obtained, and it will become an image of the path. Therefore, like the tenets of Dharmakirti and Aryadeva, the valid cognition that separately discerns the two truths, and ultimately the good eye of the definitive valid cognition of the indivisible union of the two truths, having been sharpened and opened with three kinds of examination, the way to abide truly without relying on others in the profound places of the sutras and tantras, like this again and again, for the sake of those wise and impartial ones who wish to understand and contemplate the deep and vast meaning of the sutras and tantras, for the benefit of many fortunate ones, just as it appears on the surface of the stainless mirror of the mind, with the play of discriminating wisdom, by the one named དྷཱིཿ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), that is, the one with stainless wisdom, is well and truly explained. Thirdly, the Dharma of the Sugatas, etc., is shown with one verse. The teachings of the Sugata Buddhas, the Bhagavat, etc., the profound Dharma of the sutras and tantras, is as vast as the edge of the sky, no matter how much there is, it cannot be exhausted by expressing it in all ways with words, however, if one relies on this precious lamp that illuminates with extreme brightness the definitive understanding of the essential points of the profound sutras and tantras, which is free from all darkness of doubt, then the good of the path of the supreme and profound sutras and tantras
Chinese
因此，能够如实轻易地获得和证悟，并且能够无误地向他人展示，所以公正的智者、具有法眼的贤善学者们，请好好地依止它，这是真实可靠的教诲。 再次，是作者本人亲自审阅的题记： 这部《定解宝灯论》是在我非常年轻，还在新学的时候，立即涌上心头，在一张坐垫上写成的。但内容没有矛盾，而且容易理解，很有意义，所以没有修改，就那样保留了下来。这是麦彭巴五十七岁时说的。 这表明，我没有注重词句的修饰，而是注重了意义。这暗示了不要依赖词句，而要依赖意义；不要依赖人，而要依赖法；在意义上，不要依赖不了义，而要依赖了义；在了义上，不要依赖意识的行境，而要依赖智慧的行境。这实在是所有智者都应该珍藏和奉为圭臬的殊胜教言。 在此说道： 无论谁，对于深奥的经续之理， 不能很好地辨别而沉睡于浓厚的无明中， 凡是强行争论者， 都是文殊师利尊者胜利的雷声。 1 如果没有你，这深奥难懂之处， 即使天生聪慧，看似精通， 但面对成千上万的经论，如负重担， 仍被疑惑的绳索紧紧束缚而沉睡。 2 在贤善学者的面前广为人知的， 经续宗派的教理和诀窍， 因偏执一方而相互争执， 陷入争论的罗网中。 3 现在以显现供养之名，文殊金刚手， 以智慧之手的宝剑灌顶， 与呼吸之声融为一体， 定解宝灯论最为炽盛。 4 对于具有法眼的人来说，如同白天的景象， 那是现量见到甚深意义的春日美景。 无论谁对此感到厌烦，都是自己的过错。 将此论的过失归咎于它，又有什么用呢？ 5 如今末法时代，他人的控制日益增强， 不公正的孩童以自己的偏见， 因贪嗔傲慢高涨而
English
Therefore, being able to easily find and realize it as it is, and being able to show it to others without error, so the impartial wise ones, the virtuous scholars with the eye of Dharma, please rely on it well, this is the true and reliable teaching. Again, it is the inscription personally reviewed by the author himself: This "Lamp of Definitive Understanding" was written on a single cushion when I was very young and still a new student, immediately arising in my mind. But the content is not contradictory, and it is easy to understand and meaningful, so it was left as it is without modification. This was said by Mipham at the age of fifty-seven. This shows that I did not focus on the embellishment of words, but on the meaning. This implies not to rely on words, but to rely on meaning; not to rely on persons, but to rely on Dharma; in meaning, not to rely on provisional meaning, but to rely on definitive meaning; in definitive meaning, not to rely on the realm of consciousness, but to rely on the realm of wisdom. This is truly a supreme instruction that all wise people should cherish and hold as a standard. Here it is said: Whoever, regarding the profound principles of sutras and tantras, Cannot distinguish well and sleeps in thick ignorance, All who forcibly argue, Are the victorious thunder of Manjushri. 1 Without you, this profound and difficult place, Even if naturally intelligent, seemingly proficient, But facing thousands of scriptures, like a heavy burden, Still bound tightly by the rope of doubt and sleep. 2 Widely known in the presence of virtuous scholars, The teachings and key instructions of sutras, tantras, and schools, Due to clinging to one side, they argue with each other, Trapped in the net of debate. 3 Now in the name of manifest offering, Manjushri Vajrapani, With the empowerment of the sword of wisdom's hand, United with the sound of breath, The Lamp of Definitive Understanding blazes most brightly. 4 For those with the eye of Dharma, like the light of day, That is the spring beauty of directly seeing the profound meaning. Whoever is disgusted by this, it is their own fault. What is the use of attributing the faults of this treatise to it? 5 Nowadays, in the degenerate age, the control of others is increasingly strong, The unfair children with their own prejudices, Due to the rise of attachment, hatred, and arrogance,
Chinese
愚者会诽谤佛法和至高之人。６ 像我这样处在卑劣的时代和地方的人， 不应讲说、辩论和写作，我不合时宜。 即便如此，为了见到法轮之主的 具义的教诲和鼓励。７ 为了使我心习惯，为了鼓励他人， 为了利益之心，我做了这个明晰的解释。 如果因为深奥而连直接的指示都不能理解， 那么又怎能期望理解言语的力量和暗示呢？８ 因此，由于自以为是的孩童不能理解， 如有不完整、不连贯、不必要等等的 过失，我向三根本、护法和 具法眼者忏悔，祈求清净。９ 以此为代表，三世的一切善行， 愿护持正法者的莲足永固，僧团增长， 讲修之法恒常兴盛， 愿内外器情充满圆满富饶。１０ 我亦从今直至证得菩提， 愿文殊菩萨亲自摄受我， 恒常战胜四魔之战， 成为一切胜者的神圣佛法的执持者。１１ 愿与此（论著）结缘者，皆为文殊菩萨所 加持摄受，长寿无病， 得见真实意义之精华的善道， 在一切时处护持、弘扬和传播。１２ 愿遍布虚空之诸佛菩萨， 以及无量三根本海的真实力量， 如所发之愿皆能成就， 在一切时处赐予吉祥。１３ 如是，虽然我从小就遇到并倾心于这本阐明经、续、宗派之深奥差别的，实修禅修之要诀秘密，确立见解之秘密道——《确信宝灯》，但因缺乏真实的理解。 然于雪域，在被誉为第二个玛嘎达的东方嘉瓦噶陀多杰座前的根托拉寺，以闻思修三学为基础的，由知识、慈悲和能力之宝藏司徒仁波切所创建的续部经堂图丹谢珠诺布伦波，当尊者本人因缘具足而讲授众多经典时，在讲解此论之际，我从恩德无与伦比的上师仁波切图丹嘉灿沃热处，听闻了圆满的讲授和传承，并做了一个简要的总结。
English
Fools find fault even with the Dharma and the supreme being. 6 Like me, who am in a degenerate time and place, I should not teach, debate, or write; I am untimely. Even so, in order to see the meaningful command and encouragement of the Lord of the Wheel. 7 In order to accustom my mind, to encourage others, And for the sake of a beneficial mind, I have made this clear explanation. If, because it is profound, even the direct instructions cannot be understood, then what hope is there of understanding the power of words and hints? 8 Therefore, since self-righteous children do not understand, If there are incomplete, unconnected, unnecessary, etc., faults, I confess to the Three Roots, protectors, and those with the eye of Dharma, and ask for purification. 9 Representing this, whatever collections of merit there are in the three times, May the feet of the holders of the teachings be firm, may the Sangha increase, May the teachings of explanation and practice always flourish, And may the outer and inner worlds be the cause of perfect abundance. 10 May I, too, from now until supreme enlightenment, Be directly taken care of by Manjushri, Always be victorious in the battle against the four maras, And become the holder of the sacred Dharma of all the Victors. 11 May those who are connected with this (treatise) be blessed and cared for by Manjushri himself, May they have long life and be free from illness, May they see the good path of the essence of definitive meaning, And may they uphold, maintain, and spread it in all times and places. 12 May the Buddhas and Bodhisattvas of the space-pervading realms, And the truth of the boundless ocean of the Three Roots, Grant the fulfillment of wishes as desired, And bestow auspiciousness of goodness in all times and places. 13 Thus, although I have encountered and been devoted to this lamp of certainty, the secret path that distinguishes the profound differences of Sutra, Tantra, and tenets, and the key secrets of practice and meditation, since childhood, I am poor in true understanding. However, in the Land of Snows, at Gento Monastery, the seat of Kathok Dorje, the Eastern Gyalwa, who is renowned as the second Magadha, based on the three activities of learning, contemplation, and meditation, at the Tantric Temple Trupten Shedrup Norbu Lhunpo, established by Situ Rinpoche, the great treasure of knowledge, compassion, and ability, when His Holiness himself was giving explanations of many texts due to circumstances, while explaining this text, I received the complete explanation and transmission from the incomparable and kind Lama Rinpoche Thupten Gyaltsen Ozer, and made a brief summary.
Chinese
恳请垂示。尤其后来，在那座尊贵的寺院里，全知第二佛陀蒋扬喇嘛的圣旨收集事业，因其殊胜助缘，在献上吉祥时轮金刚及此处等之讲说传承时，我等的三恩具足之转轮圣主，显密教法一切之胜幢，前译教法之命脉，贤哲成就者一切之顶饰，名称难以言说，为义故而提及名号者，即第七世蒋贡司徒仁波切，昆吉·曲吉嘉措，其美名之幡高扬于世间，以吉祥之光照耀。密咒之中的誓言之殊胜所依。一切坛城之自性金刚与铃。成就金刚童子之珍宝丸及书写之纸张等，圣旨传承之金冠于头顶再三加持。深信缘起之关要，自身亦以殊胜之论著，将教法之传承弘扬至世间尽头，作为造就善妙种子之幸运者而生起信解。此外，众多精通经论之具法眼者，因圣旨劝请而未能听闻，然对于天生聪慧者而言，此等皆非所需，故而收集全知蒋扬喇嘛之善说等贤者之甚深理路，并广为书写结合显密甚深之教证。因虑及文字繁多，故而省略了广说与词句之组合，而对于如我一般福分相同，初学者，智慧精进薄弱者等，以词义明晰之释文，以易于理解为主，期望能稍微开启智慧之光明，以此心念，邬金吉美曲吉旺波，邬金丹增诺布，蒋扬钦哲旺波，康楚仁波切，全知蒋扬米旁南嘉嘉措等众多贤哲成就自在之足尘所触之所有学徒中最末者，释迦之僧人形象，愚昧顽劣之那瓦，生生世世祈愿作为邬金莲师之仆从的有情众，衮桑华丹或名图丹衮桑曲扎者，于白莲寺所著。
English
Please advise. Especially later, in that venerable monastery, the work of collecting the sacred teachings of Kunkhyen Sangye Nyipa Jamyang Lama, due to its excellent supporting conditions, when offering explanations and transmissions of glorious Kalachakra and other topics, our three-graced Wheel-Turning Lord, the victory banner of all Sutra and Tantra teachings, the lifeblood of the Early Translation teachings, the crown ornament of all wise and accomplished ones, whose name is difficult to express, but for the sake of meaning, I mention the name: the 7th Jamgon Kongtrul Rinpoche, Kunjik Chokyi Gyatso, whose banner of fame is manifestly high in the world, illuminating with auspicious light. The supreme support of the vows within the secret mantras. The essence of all mandalas is the vajra and bell. The precious pills for accomplishing the youth of vajra, and the writing paper, etc., the golden crown of the sacred teachings is repeatedly bestowed upon the head. Believing in the importance of interdependent origination, and also with supreme treatises, spreading the lineage of the teachings to the end of the world, I generate faith and understanding as a fortunate one who creates good seeds. Furthermore, many who possess the Dharma eye and are eloquent in scripture and reasoning were unable to listen due to the urging of the sacred teachings, but for those who are naturally intelligent, such things are not needed, therefore, collecting the excellent sayings of Kunkhyen Jamyang Lama and other profound reasonings of the wise, and widely writing and combining the profound scriptural authorities of Sutra and Tantra. Fearing that the words would be too many, I have omitted extensive explanations and combinations of words, and for those who are like me, with similar fortune, beginners, those with weak intelligence and diligence, I have focused on clear explanations of the words and meanings, making them easy to understand, hoping to slightly open the door to the light of wisdom, with this thought, Orgyen Jigme Chokyi Wangpo, Orgyen Tenzin Norbu, Jamyang Khyentse Wangpo, Kongtrul Rinpoche, Kunkhyen Jamyang Mipham Namgyal Gyatso, and others, the lowest of all the disciples who have touched the dust of the feet of many wise and accomplished masters, the form of a Shakya monk, the ignorant and dull Nawa, who in all lifetimes aspires to be a servant of Orgyen Padmasambhava, the sentient being Kunsang Palden or Thupten Kunsang Chodrak, wrote this at the heart of Pelpung Monastery.