Chinese
哦热！ 世间自在怙主的化身觉囊巴， 一切智智者…… 贤善僧众一切圣者的庄严， 智慧自在者摧伏他宗。 贤哲诸师之至尊衮噶贝， 娘温法王…… 上师加持成办众生大利益， 大悲心使之堪为胜者之子。 于如来藏之义生起定解， 法吉祥怙主…… 已达调伏现观之大海彼岸， 于未来时乃宣说百部论典之殊胜者， 具足圣者行持，菩提心二利兼备， 善慧海…… 于甚深义获得稳固禅定， 如实现见世俗如幻化， 遣除二取迷乱，具足实义之吉祥， 号称第二慈氏怙主…… 尽见显密经论决定深奥， 以真实理遣除一切邪说， 教法之主宰，五明之顶峰， 释迦胜贤…… 于彼贤哲之语秘密中， 具足永不动摇之智慧， 智者自在光明金刚意， 具义成就者…… 断除偏执，于清净之法门， 一切听闻且铭记于心， 成办具缘者心中之所愿， 寂静怙主成就之勇士…… 于胜者欢喜之道证得究竟， 于甘露正法之海自在， 解脱欲求众生之殊胜导师， 衮噶坚赞…… 以浩瀚禅定总持与愿文之， 水藏中央乃智慧山王， 利他天众眷属一切皆依止， 声名远扬成就之殊胜者…… 三世诸佛一切加持故， 于末世以善知识之身行众生之事， 于一切时引导众生皆得解脱， 祈请根本上师之莲足。 空性大悲双运和， 止观禅定经验增上之， 遣除二取迷乱一切垢染后， 愿速证无垢如来藏！ 其后若加入其他传承上师，亦置于三世诸佛等之前。三世诸佛等的颂词，应作为根本上师的祈请文。智慧生处之
English
Oṃ! The emanation of the Lord of the World, Jonangpa, Omniscient Great One... The ornament of all the noble assemblies of the wise, The lord of knowledge who subdues opponents. Kunga Pal, the lama of all the excellent scholars, Nyawon Chöje... The lama's blessings accomplish the great benefit of beings, Great compassion makes him worthy to be a son of the Victorious One. Definite understanding arises regarding the meaning of the Sugata-garbha, Chöpal Gönpo... Having crossed to the other shore of the ocean of Vinaya and Abhidharma, In later times, he is the supreme one who speaks of a hundred treatises. Possessing the conduct of a noble being, he has both Bodhicitta and the two benefits, Lodrö Zangpo Gyatso... He has attained stable samadhi on the profound meaning, He directly sees relative truth as like an illusion. Meaningful glory that dispels the delusion of dualistic grasping, Known as the second Jampa Gön... Having seen all the definitive secrets of the Sutra and Tantra systems, He dispels all wrong views with correct reasoning. The master of the teachings, the pinnacle of the five sciences, Shakya Chokden... From the secret of that excellent scholar's speech, With unwavering intelligence, The mind of the lord of scholars, Ösel Dorje, The accomplished one of meaningfulness... Having abandoned partisanship, the gate of the sacred Dharma, Having heard everything and taken it to heart, Fulfilling the hopes of the fortunate ones, Jamgön Drubpa'i Pawo... He has attained the ultimate path that pleases the Victorious Ones, He has dominion over the ocean of nectar of the sacred Dharma, The supreme guide for all beings who desire liberation, Kunga Gyaltsen... In the midst of the water treasury of vast samadhi, dharani, and aspiration, Is the king of the wisdom mountain, All the hosts of beneficent gods rely on him, The renowned supreme accomplished one... Because he is blessed by all the Buddhas of the three times, At the end of time, he will benefit beings in the form of a spiritual friend. At all times, he will lead all beings to liberation, I supplicate at the feet of the root lama. May the union of emptiness and compassion, and May the experience of calm abiding and insight meditation increase, Having removed all the stains of dualistic delusion, May the stainless Sugata-garbha be realized! Later, if other lineage lamas are added, they should also be placed before the Buddhas of the three times, etc. The verses for the Buddhas of the three times, etc., should be used as the supplication to the root lama. The source of wisdom,
Chinese
您是慈悲双运， 乐空幻身光明双运， 身与智慧双运等等， 对于那些一切，也有道的双运， 以及实相法性双运，分别区分。 道都是无实如幻。 所谓胜义界之双运， 即是法身，是决定意义上的佛陀， 即是如来藏，即是法界， 即是空性，离戏论自性般若波罗蜜多， 因为是周遍，所以是普 व्याप्त，无分， 因为周遍于三时，所以是无时。 相好等等一切佛陀功德， 是自生本来成就的常法， 经中说，法界佛陀是常。 那在密续中，则显示为不变的安乐。 经中说，佛陀具足一切法， 那在密续中，则是具足一切殊胜。 安立如来藏为常的关键， 在于实相是不变安乐。 诸佛功德自生任运成就， 也是从法性具足一切相而来。 不变的那本身，在一切相上， 从本来就恒常显现，甚为稀有。 虽然以一切方式显现，却是俱生的， 在大乐一味中，不可思议。 虽然具足一切相，却不是有分， 自性不变而住，却在一切时显现。 虽然显现为三有，却是离戏论， 虽然大乐自知，却是离感受。 诸佛功德周遍一切所知， 一智慧与一切所知平等。 无余无杂地明了所知， 对于那了知，没有任何戏论。 因为法性自性是法身， 所以法身的自性成就为具足功德。 因为法身是遍知一切所知的智慧， 所以也成就为具足一切相。 法界体性被说为无有分别， 对于每一个所知，也都有一个法界。 也有如同存在那样宣说的场合。 那二者合起来，就成就了一切殊胜具足。 不缘色等，不住于色等， 不缘有无，不住于有无， 如是宣说，即是从世俗中解脱， 从无常戏论中解脱，因此成就为常。 法界自性何时也不变， 如果佛陀是常，且存在于众生心中，
English
You are the union of compassion, The union of bliss-emptiness illusory body luminosity, The union of body and wisdom, and so on. For all of those, there are also the union of the path, And the union of reality and dharmata, distinguished separately. The paths are all unreal like illusions. What is called the union of the ultimate realm, Is the Dharmakaya, the Buddha in the definitive sense, That is the Tathagatagarbha, that is the Dharmadhatu, That is emptiness, the nature of non-elaboration Prajnaparamita, Because it is all-pervading, it is all-encompassing and indivisible, Because it pervades all three times, it is timeless. All the qualities of the Buddha, such as marks and signs, Are the eternal that is self-arisen and primordially accomplished, The sutras say that the Dharmadhatu Buddha is eternal. That same is shown as immutable bliss in the tantras. The sutras say that the Buddha possesses all dharmas, That same is the supreme possessor of all aspects in the tantras. The key to establishing the Tathagatagarbha as eternal, Lies in the fact that reality is immutable bliss. The self-arisen and spontaneously accomplished qualities of the Victorious Ones, Also come from the fact that dharmata possesses all aspects. That immutable itself, in all aspects, Is wonderful in that it has always been eternally arising from the beginning. Although it arises in all ways, it is co-emergent, In the great bliss of oneness, it is of equal taste, amazing. Although it possesses all aspects, it is not partitive, Although its nature is immutable, it arises at all times. Although it arises in the three realms, it is free from elaboration, Although great bliss is self-aware, it is free from sensation. The qualities of the Victorious Ones encompass all knowable objects, One wisdom is equal to all knowable objects. It knows all knowable objects completely and distinctly, There is no elaboration whatsoever in that knowing. Because the nature of dharmata is the Dharmakaya, Therefore, the nature of the Dharmakaya is established as possessing qualities. Because the Dharmakaya is the wisdom that knows all knowable objects, Therefore, it is also established as possessing all aspects. The essence of the Dharmadhatu is said to be without distinctions, For each knowable object, there is also a Dharmadhatu. There are also occasions when it is spoken of as if it exists. Combining those two establishes the supreme possession of all aspects. Not focusing on form, etc., not abiding in form, etc., Not focusing on existence or non-existence, not abiding in existence or non-existence, As such, it is said to be liberated from the conventional, Liberated from impermanent elaboration, therefore it is established as eternal. The nature of the Dharmadhatu is never changing, If the Buddha is eternal and exists in beings,
Chinese
常计常实成戏论，为除彼疑说离戏空。 所谓空性非谓全无实，亦非仅示一无所有尔。 世俗谛中无、非、空，胜义谛中空离所证境。 胜义自性视为空，如是宣说意在胜义谛。 意指心识所执不成实，非是全无全非之空性。 彼之精华具足一切相，彼性不变常恒亦是乐。 密咒之理如是明晰说，经中以此为意表诠说。 如同无分周遍虚空者，云有遮障无障二分不应理。 彼乃随欲而说实则法界中，自性本无遮障与无障。 然于缘彼境之有境识，有诸多位故说有差别。 因有证悟者之差别故，似说所证境亦有差别相。 实则自心为障而成障，然于心识法性似被障。 城市为云浓雾所遮蔽，众生执日为云所遮障。 地上之云为风所吹散，如是了知日之障已除。 随顺所化众生之意乐，如是宣说获得离垢之位。 佛陀存在于胜义谛中，因佛陀即是胜义谛之故。 否则佛陀将不成胜义谛，无有基体则无有差别故。 所得之佛果是实性否耶？ 若非实性得错觉有何用？ 若是实性则得证佛陀，然众生时此即是法性。 故彼于其间存在且不变，无有前后边际三时义。 三种位等乃是心识所见，法性安住未曾为时所染。 迷乱与轮回由分别念生，对治当修不分别之道。 分别之乘骑乃是业之风，若修风于法界中清净之法。 果报二利皆得圆满具，由此显现更为明晰。
English
Thinking that permanence is real and becomes a proliferation, To dispel that doubt, it is said to be emptiness free from proliferation. Saying "emptiness" does not mean that it is completely unreal, Nor does it merely indicate something that is nothing at all. In the aspect of conventional truth, it is non-existence, non-affirmation, emptiness, In the aspect of ultimate truth, it is empty of the object of realization. View the ultimate truth as empty of its own nature, The intention of the saying is focused on the ultimate truth. It refers to the non-establishment as grasped by the mind, It is not an emptiness that is merely non-existence and non-affirmation. That essence itself possesses all aspects, That itself is unchanging, permanent, and also bliss. In the way of mantra, it is clearly explained in that way, In the sutras, it is said with that in mind, indicating aspects. For something like the indivisible, all-pervading sky, It is said that the two parts, obscured and unobscured, are not reasonable. That is according to desire, but in the realm of phenomena, From its own side, there is neither obscuration nor non-obscuration. For the consciousness that has an object focused on that, There are many states, therefore the distinctions are shown. Since there are distinctions in the one who realizes, It is said as if there are also distinctions in the object to be realized. In reality, although one's own mind is obscured by obscuration, In the mind's appearance, it seems as if the nature of reality is obscured. When a city is obscured by clouds and fog, Beings perceive the sun as obscured by clouds. When the clouds on the ground are scattered by the wind, Like realizing that the obscuration of the sun has cleared. In accordance with the minds of those to be tamed, the thusness, It is said that the state of being free from defilements has been attained. Buddhahood exists for the sake of ultimate truth, Because Buddhahood itself is the ultimate truth. Otherwise, Buddhahood would not be the ultimate truth, Since without a basis, there can be no qualities. Is the Buddhahood to be attained the nature of reality or not? If it is not the nature of reality, what is the point of attaining an illusion? If it is the nature of reality, then Buddhahood will be attained, Since that is the nature of reality of sentient beings. Therefore, it exists in between and is unchanging, permanent. There is no meaning of past, future, and the three times. The three states, etc., are the ways of seeing by the mind. The nature of reality abides, not experienced by the stains of time. Mistakes and samsara arise from the power of conceptual thoughts, As an antidote, one should meditate on the path of non-conceptualization. The vehicle of conceptual thought is the wind of karma, If one meditates on the method of purifying the winds in the realm of phenomena, The result is the perfection of both purposes. From that, it arises more clearly.