English
Oath. The so-called "action" is merely an object to be understood as a concept. The so-called "awareness" is the oath of self-nature, which is explained by the self-illumination without subject and object after realizing the nature of the mind's consciousness. When one realizes one's own true nature without distortion, the so-called "appearance" does not appear as a component of concrete form, but is not clung to at all, and does not cling to the Dharma of conceptual designation. Therefore, the thing itself is self-illuminating without subject and object, which is called "view". Although guarding the oath that does not change in the three times, and explaining its boundaries, etc., are its essence, it is great because it is not contaminated by these. The so-called "explanation" comes from the tantra of establishing the oath. In the Guhyagarbha Tantra it is also said: "If equality is combined with equality, and one abides in the oath of equality, one will attain equality and great perfection, and one will not become a Buddha after death." The Sutra of Cultivating Samadhi says: "That meaning" and so on, is to explain the meaning of the oath of view. Cultivation is the essence of the path of samadhi, so make the yogi's mind familiar with it. This is the teaching. Moreover, the oath will not be naturally accomplished merely by dividing it into periods of time, so the four behaviors must be equal in all respects, and one must not transgress even when sleeping. This itself is the samadhi that is not distracted by the three times, because it is continuous, like a river, and does not transgress the oath of samadhi. From then on, being no different from the Buddhas of the three times, enjoying the same state of mind, the body is an ordinary person, but the mind is a Buddha, that is, having a noble mind in a humble body. The essence of conduct is: "There is no protection in this." It means that the view and practice that have just been explained are inseparable. From that basis, it says: "There is no Dharma of apparent designation above." It means that there is not even the slightest Dharma of nominal characteristics produced by subject and object opposition. Therefore, it should be said that there is not even a single kind of protection separately established to subdue it. So, if one is separated from protection, will one not fall? The reason for not falling is: "It is impossible for even a speck of fault to arise." The fault of breaking the oath arises from the fundamental subject and object opposition, but here the subject and object opposition is completely pure, so
Chinese
生起次第的违犯之过患：因果乃至微尘许也不可能产生，如同虚空事物不可见一般。为何不会违犯呢？“不遮止行”，即对于六境之法，如声闻一般不遮止，以自性自乐而行持，因此不会被束缚。排除异生凡夫之边际，是因为能取所取自性完全不成立。特殊的三昧耶如足之收摄，即所谓的殊胜三昧耶等，殊胜是指低于身体的行境。这是四种三昧耶，上面的不遮止行，于无执著的，平等性之状态中，将经续以下的部分，分为根本和支分的三昧耶，并且没有可以守护的，对于根本和支分，没有“从这里开始是根本，这里是支分”这样的确定，无论如何称呼守护之名相，于不分别的大平等性之状态中，不越过的唯一，以及众多乘的所守护的一切，于大平等性中不混杂，完全圆满任运成就，以及本自具有。或者从四种，宣说的自性经等四种。“守护无余集于此”，即九乘的所守护无余，都汇集于三昧耶的经中，而且也汇集于此四种中，因此汇集于心性中。说三昧耶，根本和支分一切的经都汇集于此，如同以道的共同城市所摄持一般。对此，支分是从根本产生，根本也汇集于此，因此称为根本的根本，以及大根本。以此，正文结束。足之意义是，幻化等，显示续部的来源，即幻化根本秘密藏，以及三昧耶布置的续部，以及大摧毁续部，等等，包括以上两个，深奥的续部中，没有不显示少许三昧耶的，因此全部都包括了。大海是，广大且难以衡量之比喻，从众多解释续部中，所诠释的法之体性是，道果心要等，是道的精华，以此所代表的三昧耶等
English
The fault of violating the generation stage: It is impossible for cause and effect to arise even to the extent of a tiny dust particle, just like the invisibility of objects in space. Why is there no violation? "Unobstructed conduct," which means that for the six objects of sense, like the Shravakas, there is no obstruction, and one acts with self-nature and self-enjoyment, therefore one is not bound. The exclusion of the boundary of ordinary beings is because the nature of grasping and grasper is completely unestablished. Special Samaya, such as the collection of the feet, refers to the supreme Samaya, etc. Supreme refers to the realm of conduct below the body. These are the four Samayas. The above unobstructed conduct, in the state of non-attachment and equality, divides the scriptures and below into root and branch Samayas, and there is nothing to protect. For the root and branches, there is no certainty like "from here is the root, here is the branch." No matter how the name of protection is called, in the state of non-discrimination of great equality, the only one that is not transgressed, and all that is protected by many vehicles, are not mixed in the great state of equality, completely perfect and spontaneously accomplished, and inherently possessed. Or from the four, the nature of the explained Sutra, etc., the four kinds. "All protections are gathered here," which means that all the protections of the nine vehicles are gathered in the Samaya Sutra, and also gathered in these four, therefore gathered in the nature of mind. Speaking of Samaya, the root and branch all the Sutras are gathered here, just like being held by the common city of the path. For this, the branches arise from the root, and the root also gathers here, therefore it is called the root of the root, and the great root. With this, the text ends. The meaning of the feet is, illusion, etc., showing the source of the Tantra, that is, the root of illusion, the secret essence, and the Tantra arranged by Samaya, and the great destructive Tantra, etc., including the above two, in the profound Tantras, there is no one that does not show a little Samaya, therefore all are included. The ocean is a metaphor for being vast and difficult to measure. From the many explanatory Tantras, the nature of the Dharma explained is the essence of the Lamdre, etc., which is the essence of the path. The Samayas represented by this, etc.
Chinese
从那功德的力量中，显现出一切成就之道。正如“调伏分别念的对治是誓言的数量”所阐明的那样。果的精髓是，誓言和果不像因果那样，而是誓言的圆满本身显现为果，所以说“一切誓言皆为金刚”。镜子是比喻，以十一个数字的意义来象征誓言。轮。是基、道、果三者无别的比喻，就像轮子转动一根辐条，一切都转动一样。在此处显示基的时候也是，安住是基，了知是道，圆满是果。对于道和果，也应如是了知。以鹅乳的方式，譬如在海中水和牛奶混合，鹅王拉嘎的喙有酸味，以分别水和牛奶并收集牛奶的方式，对于如同大海一般的续部的论述，如同牛奶一般的誓言，由如同鹅喙一般的大学者娇慢金刚的智慧，从传承中收集散落的，显现于论著中。为了利益后世，以利益之心发起，以三门精进的善根，一切都，普遍地守护，特别是安住于誓言的瑜伽士们解脱，从三界轮回中，愿一切众生都获得菩提。或者说，以善根一切都，是指进入密咒者所请求的，安住于誓言，导师亲自开示的法所造的善根，瑜伽士们安住于誓言，以那善根愿一切众生都获得菩提，是导师自己的心愿圆满。名为《誓言金刚明灯》的，已经讲完了。密咒总体的誓言，续部中散落的在此简略地汇集，或者广说有十万，从中汇集有一千零八，从中汇集有三百六十，从中汇集有一百零八，从中汇集的就是这个。这个也可以分为一百六十。金刚欢笑是，导师娇慢金刚的翻译。深奥且难以测度，是至高诞生的处所，未被思辨的污垢所染污的殊胜之道。
English
From the power of that merit, all paths of accomplishment appear. As it is clarified by "The antidote to subdue conceptualization is the number of vows." The essence of the fruit is not like cause and effect between vows and fruit, but the perfection of the vows themselves appears as the fruit, so it is said, "All vows are vajras." The mirror is an example, symbolizing vows with the meaning of eleven numbers. The wheel is an example of the inseparability of the base, path, and fruit, just as when one spoke of the wheel turns, everything turns. Even when showing the base here, abiding is the base, knowing is the path, and perfection is the fruit. For the path and the fruit as well, it should be understood in that way. In the manner of swan's milk, for example, if water and milk are mixed in the ocean, the beak of the swan king Raga has acidity, in the manner of separating water and milk and collecting milk, for those discourses of the tantras that are like the ocean, the vows that are like milk, through the wisdom of the great teacher Kyechok Dorje, who is like the beak of a swan, collecting what is scattered from the lineage, appearing in the treatise itself. For the benefit of future generations, initiated with a mind of benefit, with the roots of virtue of the three doors exhausted, everything is, universally protected, especially the yogis who abide in vows are liberated, from the three realms of samsara, may all beings attain enlightenment. Or, "with roots of virtue, everything," refers to what is requested by those who have entered the secret mantra, abiding in vows, the roots of virtue created by the Dharma taught by the teacher himself, the yogis abiding in vows, with that root of virtue, may all beings attain enlightenment, is the fulfillment of the teacher's own intention. The one called "Vow Vajra Clear Lamp" is finished. The vows of the secret mantra in general, scattered in the tantras are briefly collected here, or extensively there are a hundred thousand, from which are collected one thousand and eight, from which are collected three hundred and sixty, from which are collected one hundred and eight, from which is collected this very one. This can also be divided into one hundred and sixty. Vajra laughter is, the translation of the teacher Kyechok Dorje. Profound and difficult to fathom, it is the place of supreme birth, the excellent path unstained by the defilements of speculation.
Chinese
自身啊！ 守护一切自性的本体啊！ 为了信解而显明， 愿殊胜瑜伽士们不离誓言， 最终救度所有众生！ 秘密真言总体的誓言之阐释， 名为《瑜伽之眼明灯》。 班智达多吉坚赞， 仅书写成备忘录。 圆满了。 喇嘛噶陀巴释迦比丘班匝格德所造之作，善妙圆满。 善哉！ 完成。 凡是过去串习具业者， 若欲趋向解脱之胜城， 于觉性自生骏马上， 获得灌顶与誓言之鞍垫。 驾驭智慧三轮之车， 披挂生圆二次第之盔甲， 累积福德之士夫乘骑， 以慈悲为首要之缰绳引导， 以信心与精进之铁鞭策励， 委任殊胜珍宝之引路人， 派遣正念与正知之哨兵， 迎请方便道之深奥护法， 视分别念为敌人，视能取所执为军队， 期望与疑虑之盗贼亦羞愧而逃。 无迷途之地，正直坦荡。 无有恐惧，因有良伴。 以缓慢步伐，于不可计量之长途， 以一日之步伐即可抵达。 此番所求甚佳。 今后无需于道上跋涉。 嘿嘿！ 明晰阐释《瑜伽之眼明灯》。 藏敦多吉坚赞。
English
Self! The very essence of protecting the nature of all! By making it clear for the sake of faith, May the supreme yogis not be separated from their vows, And ultimately liberate all beings without exception! The explanation of the vows of the general secret mantra, Called "The Lamp of the Eye of Yoga." Pandita Dorje Gyaltsen, Wrote it only as a memorandum. It is complete. This work by Lama Kathokpa Shakya Bhikshu Vajra Ketu is well and completely finished. Excellent! Done. Whoever has karmic connections from past practice, If you want to go to the excellent city of liberation, On the self-born horse of awareness, Obtain the saddle and cushion of empowerment and vows. Ride the three wheels of the three wisdoms, Wear the armor of the two stages of generation and completion. Ride on it, you who have accumulated merit. Lead with the reins of love and compassion as the main thing. Whip with the iron of faith and diligence. Appoint the noble and precious pathfinder. Send out mindfulness and awareness as sentries. Invite the profound protectors of the skillful path. See discursive thoughts as enemies and grasping as an army. Even the thieves of hope and doubt are ashamed and flee. There is no place to stray, it is straight and upright. There is no fear, because there are good companions on the path. With small steps, on immeasurable long journeys, You will arrive with the pace of one day. This time the pursuit is excellent. From now on, there is no need to travel on the path. Hehe! A clear explanation of "The Lamp of the Eye of Yoga." Tsangton Dorje Gyaltsen.