English
Is, the ultimate meaning is to bring happiness, the activity is ultimate. Like Indra's drum cloud Brahma and, like the sun, precious jewels are like, the Tathagata is like a sound image, like the sky and the earth. Manifestation and speech and pervasiveness and, incarnation and wisdom and joy and, the secret of mind, speech and body and, the activity examples of compassion and so on. Thus, body and wisdom and, the differences of the fields and so on and, the qualities and activities, this meaning should be known as the fruit. Thus knowing, this is the eighth chapter of the distinction between the path and the fruit. From the extremely vast treatises, a small part is taken and can benefit others. Some of my discriminating thoughts, if they are in accordance with the meaning, I think there is no contradiction and I write. This profound and vast Dharma, only those with good fortune, can become the object of practice. Those who boast of accomplishment and are widely known as wise, many meritorious fortunes cannot accommodate this Dharma. The Prajna Sutra of the view of emptiness of ultimate meaning, even if one reads it with faith once, it is more excellent than diligently practicing the generation stage. It is always seen to eliminate unfavorable obstacles. Listening, thinking and meditating on the treatises of the self-empty wise men, taking the scriptures on the head is closer to Bodhi than diligently practicing the treatises of Maitreya for a hundred years. Diligence there also failed to prevent the path of evil destinies, but even without diligence here, it can become a sign of going to the heavenly realms, famous and accomplished, happiness and perfect liberation are the same. If you have good fortune, you should strive on this path. Thus spoke Taranatha, although a fool, also because of the perfection of the virtue of faith, obtained abundance, because of the devotion to the Dharma and, the power of having a heart of benefiting others and compassion. Thus, from the determination of the extremely vast Mahayana Madhyamaka, this is the explanation of the fundamental tenets. Written by the seventh Kunga Nyingpo Tashi Gyaltsen Palsangpo in the great monastery of Pal Taktan Dampa'i Chokyi Ling Nedon Gawa Tsal. One proofread. Good! May there be auspiciousness! May this merit cause the teachings of the Second Buddha, the omniscient Jonangpa, to flourish and prosper in all directions and remain for a long time. May the auspicious moonlight of this temple construction cause all the benefits and happiness of the teachings and sentient beings to increase completely like a wonderful tree, joy.
Chinese
不转变。 无常痛苦无量四等， 对境虽是世俗谛，但唯有它， 稍微作意故而有混合。 同样生起次第细微明点等， 多数是信解作意正义道， 然而以少分而混合胜义谛， 因此是通达实相的近因。 以比量理智分析的空性和， 世俗谛安住自位的无分别， 以总义和事物为对境之故， 并非唯是胜义谛作意。 修持自性如来藏和， 思维修饰佛陀功德二者， 以离戏论之心来摄持， 那是胜义如来最胜道。 世俗谛基犹如果的世俗谛， 安住相似也由此道广大， 胜义谛中虽无增减， 但使远离障蔽也是此禅修。 基和果有相似之法故， 若于基上修治则彼恒常转成果。 金粉佛塔自性相似者， 修治则如先前出现佛塔。 如是识与智慧方面相似且， 若以方便转变识则如先前， 与智慧等同之故， 说为种姓，乃是世俗谛。 近取因和同类相似法种姓， 彼声同品彼之自性和， 彼与彼无别为种姓等， 安立此乃趋向胜义谛。 胜义谛种姓非是生起之义， 因之名亦安立于自性。 无有远近之界即是因和种姓， 一体于心中显现相似。 世间亦有一者有相似之声， 故不违背名言之理。 如说此因由黄金所成般， 法界即是自性故为因。 水树无有心而果有心为譬， 听闻和无漏种子光明空性种姓， 彼之轮回若尽则无学道， 此亦仅于世俗谛中安立为心要。 如是即是种姓的安立。 又 礼敬智幢。 于此宣说如来安住于藏。 若要确立胜义谛藏， 以理解
English
Does not change. The four immeasurable sufferings of impermanence, etc., Although the object is the conventional truth, it is only that, It is mixed for the sake of slight attention. Similarly, the subtle bindus of the generation stage, etc., Mostly aspiration is the path of the direct meaning, However, the definitive meaning is mixed with a small part, Therefore, it is the near cause for realizing the nature of reality. The emptiness analyzed by inferential reasoning, and The non-conceptual that keeps the conventional in its own place, Because it focuses on the general meaning and things, It is not just the definitive meaning that is kept in mind. Meditating on the nature of the Sugata-garbha and, Thinking about the qualities of the Victorious One, If summarized by a mind free from conceptualization, That is the supreme path of the definitive Sugata. The conventional base is like the conventional of the fruit, Remaining similar is also expanded by this path, Although there is no increase or decrease in the ultimate truth, This meditation also makes it free from obscurations. Because the base and the fruit have similar qualities, If the base is modified, it will constantly turn into the fruit. Gold powder and stupa have similar nature, When modified, the stupa appears as before. Likewise, consciousness and wisdom are similar in aspect, and If consciousness is transformed by skillful means, it will be like the previous one, Because it becomes similar to all the wisdoms, It is called lineage, which is only conventional. The co-emergent cause and the similar Dharma lineage, That sound is of the same category, its nature, and That and that are inseparable, such as lineage, Establishing this is towards the ultimate truth. The ultimate truth lineage is not the meaning of arising, The name of the cause is also given to the nature itself. The realm without near and far is the cause and the lineage, One appears similar in the mind. Even in the world, there is a similar sound for one, Therefore, it does not contradict the way of expression. Just as it is said that this cause is made of gold, The Dharmadhatu is the cause because of its nature. Water tree has no heart, but the fruit has a heart as an example, Hearing and uncontaminated seeds, clear and empty lineage, If its cycle is exhausted, then the path of no more learning, This is also designated as the essence only in the conventional. Thus, it is the establishment of lineage. Again, I prostrate to Jñāna Kirti. Here, I will explain how the Buddha dwells in the essence. When establishing the ultimate truth essence, With understanding
Chinese
以理智来领悟有两种方式，既然已经说了离系果法身是果，又何必再说呢？对于道和轮回的法，如同涂抹酥油一般，既然已经说了基的法性是轮回，又何必再说呢？对于道和果，也同样是向上搅动。佛陀的智慧进入众生之中，如同梵天的化身降临于大地。此时，意义的主体是这个：薄伽梵释迦狮子的法身，具备一切佛陀功德的庄严。我的身语意被它遍布。身语意只是错误的显现和迷惑的显现。习气通过意识产生迷惑的显现。从幻象的因产生幻象的果。只是显现的方式，而不是实相。遍布于我的释迦牟尼法身，对于众生来说不是显现的方式，而是实相。在没有我的状态中，它就在那里。我是迷惑的显现，它是没有迷惑的。我是虚假的，它是真实成立的。我是痛苦，它是快乐的极致。我是无常，它是常恒的主宰。我是遍计所执，它是圆成实性。释迦牟尼法身是真正的佛陀。一切佛陀的事业都属于它。十力、无畏等等更不必说。具备三十二相、八十随形好等一切功德。它有身、语、意。身是什么，语和意也是什么。我和安住在我的释迦牟尼，如同矿渣和黄金般存在。可以用云雾山峰的比喻来象征。诸如此类的比喻有无量无边。像这样安住在我的释迦牟尼，我没有看见，朋友们也看不见，轮回的众生都无法看见。声闻等只能通过信仰来领悟。即使安住在七地，也不是现量。如同宝藏中的财物，只是稍微透露一点方向。安住在清净刹土，也只是稍微看到一点轮廓。完全、无遗地看到的是佛陀。法身从原始以来就远离戏论。认识到远离戏论的自性，就能成立真实。所谓什么都不是的远离戏论，如果用心去想，就永远是戏论。如果从来没有用心去想，就能获得解脱，那么轮回的一切情器世间都会自然解脱。观修总相的一切都只是分别念。无戏论的实相是自明智慧。如是这般于我之中。
English
There are two ways to understand with intellect. Since the Dharmakaya, the result of separation, is already mentioned as the fruit, what need is there to say more? For the Dharma of the path and samsara, it is like covering with butter, and since the Dharmata of the ground is already mentioned as samsara, what need is there to say more? For the path and the fruit, it is also stirred upwards. The Buddha's wisdom entering the assembly of sentient beings is like the emanation of Brahma descending upon the earth. At this time, the main point of the meaning is this: the Dharmakaya of the Bhagavan Shakya Lion, endowed with the adornment of all Buddha qualities. It pervades my body, speech, and mind. Body, speech, and mind are merely false appearances and deluded appearances. Habitual tendencies create deluded appearances through the mind. From the cause of illusion arises the fruit of illusion. It is only the way things appear, not the way things are. The Shakyamuni Dharmakaya that pervades me is not the way things appear to beings, but the way things are. In the state of no self, it is there. I am the deluded appearance, it is not deluded. I am false, it is established as true. I am suffering, it is the supreme bliss. I am impermanent, it is the lord of permanence. I am the imputed, it is the perfectly established. The Shakyamuni Dharmakaya is the actual Buddha. All the activities of the Buddha belong to it. What need is there to mention the ten powers, the fearlessness, and so on? Endowed with all qualities such as the major and minor marks. It has body, speech, and mind. What the body is, the speech and mind are also. I and the Shakyamuni residing in me exist like dross and gold. It can be symbolized by the example of a misty mountain. There are countless examples like that. The Shakyamuni residing in me like that, I have not seen, friends have not seen, and all sentient beings in samsara will not see. Shravakas and others can only understand through faith. Even residing in the seventh bhumi, it is not directly perceived. Like wealth in a treasure, only a slight direction is revealed. Residing in a pure land, only a slight outline is seen. The one who sees completely and without omission is the Buddha himself. The Dharmakaya is primordially free from elaboration. By recognizing the nature of freedom from elaboration, truth is established. The so-called freedom from elaboration that is nothing at all, if thought about with the mind, is always elaboration. If it is never thought about with the mind, liberation will be attained, then all of samsara, the container and its contents, will be naturally liberated. All meditation on general meanings is merely conceptual thought. The reality without elaboration is self-aware wisdom. Thus, in me.
Chinese
那逝去者是，释迦牟尼佛安住于等持中， 具足殊胜瑜伽故，得见佛陀。 闻此（之言），论师们忿怒而骚动， 纵成梵天，亦为舍法之业所焚。 故宁可村野之庸人， 如我心中，释迦王之 智慧身如是安住， 父母兄弟眷属众，皆如是。 亲友有之，仇敌亦有之， 天人地狱及畜生，皆如是。 六道众生皆如是安住， 已生及将生一切众生中， 幻化天女之子恒常安住。 瑜伽士们各别见之， 佛陀亲见则一切皆一。 安住于我心中的乔达摩， 即是周遍安住于一切众生中者。 于他者心中安住之薄伽梵善逝， 与我心中者无异，体性一也。 此法身甚深广大且多样， 纵然容纳于其中， 然于一切法中，此为最胜故， 乃是主要与珍贵之义之精髓。 于一切所知无有远近故， 一切法之体性皆一故， 心外无有他物故， 心之法性周遍于心故。 安住于我心中的日之亲友， 周遍于动静有寂一切。 所行之五道十地皆周遍， 所修之菩提分法波罗蜜多皆周遍。 五蕴、十八界及十二处皆周遍， 十二缘起、四谛， 粗细、名相表诠、三自性等， 此即安住于一切之命脉与精华中。 释迦族之明点法身， 即是薄伽梵光藏之法身， 亦是燃灯佛之法身， 过去诸佛之法身， 即是薄伽梵释迦牟尼佛之法身。 于善逝大乔达摩之法身外， 无有他之过去诸佛法身。 无量光与不动佛等， 现在诸佛之法身， 以及慈氏与光明佛等未来 诸佛之法身亦与之相同。 世俗谛中过去现在未来诸佛， 即是道谛，彼等一切之 共同之处