Chinese
《光明释·瑜伽之眼明灯》。藏敦多吉坚赞。 《光明释·瑜伽之眼明灯》。藏敦多吉坚赞。 ༄༅！ 噶陀巴法王藏敦仁波切之语。名为《誓言光明释·瑜伽之眼明灯》之论著。恭敬顶礼至尊上师之莲足。觉性之主，平等自生之珍宝。显现万象如所化众生之数量。圆满周遍，于普贤王如来之境界中。如虚空般无有迁变，我恭敬顶礼。道与果之自性大金刚。殊胜之行境，究竟之乘。本体即是圣妙义所显明。于意义之小力，书写文字之备忘录。总而言之，若将一切所知归纳，则有二：所说义与能说词。第一者亦有二：即普 contamination 缘起因果，以及完全清净之缘起因果。初者，如《秘密藏》所云：有顶之过患，由执著我而生起。六因生灭，身体与受用，处所与痛苦，轮转等等。除了邪见之外，别无他物。如是说。完全清净者亦有二：道与果。其中，果者，乃于无数劫中积聚资粮之士夫，不惜辛劳而修持道，道的努力穷尽后，如实证悟本基，此即是果。彼时五身亦皆圆满。如是说。道者，乃一切遍知者以无二之大悲，为所化之六道众生宣说无量之法门。如《秘密藏》所云：为对治八万四千种烦恼，宣说了八万四千种法门。宣说，正在宣说，将要宣说。以及，四乘之决定生起中，安住于一乘之果。如是说。故有因乘与果乘二者。彼等乃是修行者修持后，与果结合，故名为道。能说词者，如《秘密藏》所云：未证悟与颠倒证悟。片面证悟，真实亦未证悟。调伏之意、秘密，以及自性秘密之意义等，皆是文字、声音所诠释之名称集合。
English
"The Clear Explanation: A Lamp for the Eyes of Yoga." Tsangton Dorje Gyaltsen. "The Clear Explanation: A Lamp for the Eyes of Yoga." Tsangton Dorje Gyaltsen. ༄༅! The words of Kathokpa Chöje Tsangton Rinpoche. This is the treatise called "The Clear Explanation of the Vows: A Lamp for the Eyes of Yoga." I respectfully prostrate to the feet of the holy guru. The lord of awareness, the spontaneously arisen jewel of equality. Appearing in all ways according to the number of beings to be tamed. Perfectly complete, in the state of Samantabhadra. Like the sky, without passing away, I respectfully bow. The great vajra, the essence of the path and the fruit. The supreme field of activity, the ultimate vehicle. The very basis is clarified by the sacred meaning. I write a memorandum of words with little power of meaning. In general, if all that is to be known is summarized, there are two: the meaning to be expressed and the expressing words. The first also has two: the completely contaminated dependent arising of cause and effect, and the completely purified dependent arising of cause and effect. The first is: From the Secret Essence: The fault of the peak of existence arises from clinging to self. The six causes of arising and ceasing, body and enjoyment, place and suffering, whirling, and so on. There is nothing other than wrong thought. So it is said. The completely purified also has two: the path and the fruit. Of these, the fruit is: A person who has accumulated merit for countless eons practices the path without extravagance. When the effort of the path is exhausted, the basis is realized as it is, and that is the fruit. At that time, all five bodies are perfected. So it is said. The path is: The all-knowing one, with inseparable compassion, speaks immeasurable doors of Dharma to the six types of beings to be tamed. From the Secret Essence: As an antidote to the eighty-four thousand afflictions, eighty-four thousand Dharmas were taught. He speaks, is speaking, and will speak. And, in the definite arising of the four vehicles, he abides in the fruit of one vehicle. So it is said. Therefore, there are two vehicles: the cause vehicle and the fruit vehicle. These are practiced by the practitioners and then joined to the fruit, so they are called the path. The expressing words are: From the Secret Essence: Not understanding and wrongly understanding. Partially understanding, not understanding the truth itself. The meaning of taming, secret, and the secret of self-nature, etc., are collections of names expressed by letters and sounds.
Chinese
因此，通过“依靠之词的极佳象征”之语，并非直接或间接带来利益，而是未证悟、邪悟以及迷惑的集合。直接或间接带来利益的是九乘。其中，作为因之乘的律藏，如同使容器清净一般，外道如同将三种精华倒入其中，内道如同品尝三种滋味。将密咒律藏归纳为三，如同国王将百姓纳入统治之下。这是我的上师的教言。因时机不成熟且文字繁复，故不详述。此处所言之本体为因与果二者。果之乘，又分外内二者，内又分三：生起次第、圆满次第和大圆满。如甘露中云：“续、传承和口诀，亦如百姓、领主和国王。”因此，显示三者各自内部也具备三者。此处也显示了根本之根本相同的誓言，即阿底瑜伽的四种誓言。主要显示生起次第和圆满次第二者，因为守护行持没有差别。虽然如此显示，但此处续部的重点是玛哈瑜伽。其中，也有善逝亲口宣说的十八部续，以及依此而造作的法。分为两种：现观的口诀和学习并修持的口诀。前者是现观续部意义的方法，如剖析和关联等。后者以十或七种方式显示，如学阀寂金刚所说：“以见、行、坛城、灌顶和誓言，以及事业成就之次第，区分密咒续部。”因此，七者之中，此为不可违越的誓言口诀。之后，为了了解所化之士的根器，而对圣法进行界定。其中，所示的讲述方法分为佛语和论著二者。此处因是论著，故以“从头开始破除算术”之语，有三重含义：以五种算术开头进行讲述，从整体上确定这五种算术的陈述时机，以及简要概括整体的首尾内容以便于理解。
English
Therefore, through the phrase "the excellent symbol of dependent words," it is not directly or indirectly beneficial, but rather a collection of non-realization, wrong realization, and confusion. What directly or indirectly brings benefit are the Nine Vehicles. Among them, the Vinaya Pitaka of the Vehicle of Cause is like purifying a vessel. The outsiders are like pouring three essences into it, and the insiders are like tasting three flavors. Summarizing the Secret Mantra Pitaka into three is like a king bringing the people under his rule. This is the teaching of my precious Guru. Because the time is not ripe and the words are complex, I will not elaborate. Here, the essence of what is being said is the two, cause and effect. The Vehicle of Effect is divided into outer and inner, and the inner is divided into three: Generation Stage, Completion Stage, and Great Perfection. As it is said in Amrita, "Tantra, transmission, and oral instructions are like subjects, lords, and kings." Therefore, it shows that each of the three also possesses all three within them. Here, it also shows the samaya that shares the same root of the root, which is the four samayas of Ati Yoga. It mainly shows the Generation Stage and Completion Stage, because there is no difference in guarding conduct. Although it is shown in this way, here the main focus of the tantra is Maha Yoga. Among them, there are also the eighteen tantras spoken from the mouth of the Sugata, and the dharmas created based on them. There are two types: the oral instructions of direct realization and the oral instructions of learning and practice. The former is the method of directly realizing the meaning of the tantra, such as analysis and connection. The latter is shown in ten or seven ways, as the scholar Vajra proudly said: "Through view, conduct, mandala, empowerment, and samaya, and the order of accomplishing activities, distinguish the divisions of the Secret Mantra tantras." Therefore, among the seven, this is the unbreakable samaya oral instruction. After that, in order to understand the capacity of the disciples, the sacred dharma is defined. Among them, the method of explanation shown is divided into the Buddha's words and treatises. Here, because it is a treatise, with the phrase "break the arithmetic from the beginning," there are three meanings: explaining with five arithmetic beginnings, determining the time of stating these five arithmetic beginnings as a whole, and briefly summarizing the beginning and end of the whole for easy understanding.
Chinese
任何词语都显示某种含义。其中，第一，为了使之纯正且令人信服，由哪位导师所作呢？由庄严金刚所作。其中也有印度和尼泊尔两种，这是印度传承。其中又有早、中、晚三种，这是第一种。一般来说，对于著述佛法，最好是由证悟法性真谛者所作；中等是由亲见本尊神者所作；最次也应由精通五明者所作。而这位导师是三者兼备，既证悟了法性真谛，又亲见了金刚萨埵的尊容，是由精通五明的导师所作，与刻板匠人相符。为了对教法有明确的名称，并理解范例和意义的要点。名称的命名方式有五种：从范例命名、从类别命名、从人物命名、从地点命名和从意义命名。这里是最后一种，即从意义本身命名，有四种：从意义的主要方面命名，如金刚萨埵的答复和水供；从意义的类别命名，如六次第和三次第；从意义的简要概括命名，如《总集经》；而这里是从意义本身的性质命名，即《誓言金刚明晰》，以及“大誓言简要说”。其中，“dam pa”指的是法性，因为它遍及一切且不可逾越，所以是“dam pa”（神圣）。如果证悟了它，轮回的痛苦就会消灭；如果没有证悟，解脱的喜乐就会消失。它在三时中都不会改变，所以是“rdo rje”（金刚）。从不混杂且完全圆满的角度来看，它对有缘者的智慧是清晰而明亮的。或者说，在金刚上师面前，在灌顶时所立的根本和支分的类别，如果守护或不守护，就会导致轮回和涅槃的丧失。金刚，如身金刚、语金刚、意金刚这三种，从现在起就在瑜伽士的相续中变得清晰而明亮。或者，金刚就像一个不可摧毁且难以逾越的例子，即从这里产生的誓言。清晰明亮是指，根本各自不混杂而清晰，支分各自不混杂而明亮。或者，根本的根本不混杂而清晰，并且它本身
English
Any word shows some meaning. Among them, first, in order to make it pure and convincing, by which master was it made? It was made by Splendid Vajra. Among them, there are two kinds, India and Nepal, and this is the Indian tradition. Among them, there are three kinds, early, middle, and late, and this is the first kind. Generally speaking, for writing Buddhist teachings, it is best to be done by someone who has realized the truth of Dharma-nature; the middle one is done by someone who has personally seen the face of the Yidam deity; and the last one should be done by someone who is proficient in the five sciences. And this master is a combination of the three, who has realized the truth of Dharma-nature and has personally seen the face of Vajrasattva. It was made by a master who is proficient in the five sciences, which is in line with the stereotype craftsman. In order to have a clear name for the teachings and to understand the main points of the examples and meanings. There are five ways to name a name: naming from examples, naming from categories, naming from people, naming from places, and naming from meanings. Here is the last one, that is, naming from the meaning itself, there are four kinds: naming from the main aspect of the meaning, such as Vajrasattva's reply and water offering; naming from the category of meaning, such as the six stages and the three stages; naming from the brief summary of the meaning, such as the Collection Sutra; and here it is naming from the nature of the meaning itself, that is, "Vow Vajra Clarity", and "Briefly explain the great vow." Among them, "dam pa" refers to Dharma-nature, because it pervades everything and cannot be surpassed, so it is "dam pa" (sacred). If it is realized, the suffering of samsara will be eliminated; if it is not realized, the joy of liberation will disappear. It will not change in the three times, so it is "rdo rje" (vajra). From the perspective of being unmixed and completely perfect, it is clear and bright to the wisdom of the fortunate ones. Or, in front of the Vajra Master, the categories of roots and branches established during the initiation, if guarded or not guarded, will lead to the loss of samsara and nirvana. Vajra, such as body vajra, speech vajra, and mind vajra, these three kinds, from now on, become clear and bright in the yogi's continuum. Or, Vajra is like an indestructible and difficult to surpass example, that is, the vows that come from here. Clear and bright means that the roots are clear without being mixed with each other, and the branches are bright without being mixed with each other. Or, the root of the root is clear without being mixed, and it itself
Chinese
是…的分支的显现。分支的根源清晰，细枝末节不混杂地显现。或者，根和分支从传承中散落，变得不清晰，将这里的所有内容都汇集在一起，因为清晰而不混杂，所以各自显现。因此，誓言是“金刚大”所说的，如金刚般的三或五种显现的吉祥金刚萨埵，是三世诸佛的自性。其心之智慧，对不同根器的众生，次第显现为誓言的集合。因此，因为无别，所以称为金刚。守护这些誓言，被称为能立即显现为金刚持，这是正直的意义，是对低劣根器者的确定。为了不违背佛语，为了建立宗派的论典，从哪个续部收集，属于哪个方向呢？从《秘密藏》等三个续部收集，属于玛哈瑜伽。因此，必须明确阐明这三个续部。以及《幻化网》等，指出了续部的来源，方向也是这三个续部，并且此论典所表达的一切内容，都是玛哈瑜伽的本性。为了使写作有意义，如果是为了个人的利益而做，那是为了后世的修行者而做，如“为了道的瑜伽士的利益”等，以及“进入道之传承者”等，以及“见修行三者必须关联”等。为了了解和理解，如果从头到尾都指示了意义和时间，那就是三个，如头部的意义等。像那样，那些是五个计算的开始，并且从中确定了原因、时间和出现。第三种解释方法，如果将所要表达的意义总结起来并记在心中，那就是从中。“自性、种类、守护方法”，等等，所要表达的十个意义，正是这个论典所展示的，展示了没有错误和指责。这三个意义展示了解释的方法。在那之前，确定了神圣的法，将那两者加在一起，就提出了必要意义的框架。第二个共同意义，用正文来划分章节。第三，强调词语的含义。