English
The essence of the Sugata should be realized through faith. If one has faith in the profound meaning and meditates on it, one will realize it all at once when the roots of virtue ripen. Otherwise, one will gradually attain it through practicing all aspects. Even a part can transform great meaning. Even those who have committed the five heinous crimes can be liberated by this. Even if one is engaging in sin, if one has faith in this, one will drive away the ripening of karma for a long time and exhaust it. Even if one is always indulging in the five objects of desire, which are uncontrolled and dominated by craving, there is liberation without being bound. Even if one's vows are broken, one will go to the realm of the gods, and the appearance of the bodies of the Buddhas will arise. The benefits of having faith in this are inconceivable. Even with just a few combinations of medicine and mantras, sometimes even a sinful person can go to the realm of the gods. If one has faith in the immeasurable qualities of the Victorious Ones, why wouldn't those benefits arise? This is the infallible intention of the supreme omniscient one, which others have not spoken of as it is. In the Vidyadhara vehicle, meditate on the infinite aspects of the Vajra of body, speech, and mind, and activities. If just a state of non-appearance is the Dharmakaya, then all of that would be a reversed imputation. Through the stages of fabrication, one makes the Rupakaya the path, but it is not as it is, only conforming to it. Through the stages of accomplishment, the nature of body, speech, and mind, these primarily make the Dharmakaya the path. Even beginners can see the essence a little, this is from the uncommon means of secret mantra. Making karma, wind, and conceptualization enter into one, stopping them as is appropriate is the supreme means. Being free from the power of realization and effort, appearances, images, sounds, bliss, and emptiness are similar to the Dharmakaya. Therefore, one can make the Dharmakaya the path. Some are the appearance of the true Dharmakaya itself, some are the appearance of experience, but that is also its path. With that Samadhi and the supreme Vajra master, by offering and pleasing them, and fully perfecting the two accumulations, the four primordial Vajras will become manifest. One Buddha realizes the Dharmadhatu, and from that cause, for infinite sentient beings, activities that tame whatever is to be tamed, pervade the sky and are always engaged, spontaneously accomplished like the sun and its rays. This is the definitive establishment of arising and eliminating. Now, the wisdom of all the Buddhas, pervades and abides in all knowable things, that itself is the Dharmadhatu, and beings such as myself.
Chinese
于具足一切者，亦为怙主与精华而住。彼乃离戏，故非因果。然若彼有，则轮回涅槃生。无则不生，故名阿赖耶识。如是亲近之光彩即是道，然其亦从轮回之法与聚合而生。如是，然其亦舍弃轮回。若有情之错乱尽，则彼成佛。虽已舍弃错乱，然有情自身亦被舍弃。从先前之势力，生转变之智慧。彼即名为佛陀之士夫。觉性与他道相混，而界则一。此四句偈，义皆圆满。莫随他人之语而复诵，敢于宣说易懂且前所未有之讲说方式。此决定之义之甚深秘密，明晰且不隐瞒，已说断除歧途之处。于理解之时，不散而聚为一。于宣说之时，语与义相符，若作辩论，则无可争辩之处。如是如实宣说，亦是怙主之加持。于见解之方面，虽已多说，然无有胜于此执着于心。种种戏论之法之言语，若与经论二者相符，则可随意。无此，纵宣说之波涛再好，亦是空壳。以此手印所印，一切皆是甘露。于此处所说之此，皆有功德。乔沃（尊者）将此回向于有情之最胜利益。此乃关于世间与出世间一切法之要点，前所未有之论典，如意宝般之心髓决定。此乃依止根本上师之慈悲，多波桑杰（多波佛，1292-1361）之加持入于心，于诸佛菩萨之一切意旨，获得无有颠倒之决定。于雪域之香巴拉，于一座之上决定而说。于此处说：如今已过青春年华，多说又有何用？纵取出珍爱之心髓，亦不过是一块无用之肉。因信奉薄伽梵彼，我之生命、心髓与寿命，胜过一切珍爱之秘密语，除此以外别无他言。无论贤或极愚，无论具能力或不具能力，无论行为善或恶，若如是努力，则得大利益。以讲说、辩论、著述之智慧自诩，且
English
In all who possess, it also dwells as protector and essence. That is free from elaboration, therefore it is not cause and effect. However, if that exists, then samsara and nirvana arise. If it does not exist, then they do not arise, therefore it is called the Alaya-jnana. Such a close radiance is the path, but it also arises from the combination with the laws of samsara. Thus, even so, it abandons samsara. When the delusion of sentient beings is exhausted, then they become Buddhas. Although delusion has been abandoned, sentient beings themselves are also abandoned. From the power of the previous, transformed wisdom arises. That is called the Buddha-being. Awareness mixes with other paths, but the realm is one. These four verses contain all the meanings. Without repeating the words of others, I dare to speak in an easy-to-understand and unprecedented way of explaining. This profound secret of the definitive meaning, clearly and without concealment, has been spoken to cut off the places of deviation. At the time of understanding, it does not scatter but gathers into one. At the time of speaking, the words and meanings correspond, and if there is debate, there is no place for dispute. Such truthful speaking is also the blessing of the protector. On the aspect of view, although much has been said, there is nothing better than this clinging to the heart. All kinds of elaborate Dharma words, if they are in accordance with both scripture and reason, then do as you please. Without this, even if the waves of explanation are good, it is an empty shell. Whatever is sealed with this mudra is all amrita. Here, what is said here has all the merits. Jowo (Venerable One) dedicates this to the supreme benefit of sentient beings. This is the essence of all the Dharmas of the world and beyond, an unprecedented treatise, like a wish-fulfilling jewel, called the Heart Essence of Certainty. This is connected by the compassion of the root lamas, and the blessings of Dolpo Sangye (Dolpo Buddha, 1292-1361) entered the heart, and certainty was found in the meaning of all the Buddhas and Bodhisattvas without turning it upside down. In Shambhala of the snowy land, it was definitely spoken in one session. Here it is said: Now that youth has passed, what is the use of saying more? Even if the cherished heart essence is taken out, it is nothing more than a useless piece of meat. Because I believe in the Bhagavan, my life, heart essence, and lifespan, the secret words that are more precious than all, I have nothing else to say other than this. Whether wise or extremely foolish, whether capable or incapable, whether behavior is good or bad, if you strive in this way, you will obtain great benefits. Boasting of the wisdom of teaching, debating, and writing, and
Chinese
藏人炫耀的顽固伪装，以及 粗暴之法，也尊崇成就（ཕཊ་，फट्，phaṭ，断除）和（རལ་，रल्，ral，摧毁） 因未证悟此甚深之理而坠入悬崖。 此宗派乃经续一切之义， 如此讲解之方式于我心中显现。 亦是诸圣者之意趣， 称之为前所未有之善说亦无有相违。 诸佛之行径皆一致， 所知事物之自性实相无谬误， 此心语今日宣说。 莫散乱心神，一心修持吧！ 再三祈请，吉祥！ 上师之口诀，乃诸佛之意密。 于此精进，从善业所生之生世中， 恒常听闻此法，体验此义， 证悟此法后，愿一切皆能入此道！ 愿一切众生吉祥！（ཤུ་བྷཾ་མསྟུ་སརྦ་ཛཱ་ག་ཏཾ，शुभं अस्तु सर्व जागतम्，śubhaṃ astu sarva jāgatam，愿一切吉祥）再次祈请！ 《他空见中观之庄严》 （ཨོཾ་སྭཱ་སྟི，ॐ स्वस्ति，oṃ svasti，嗡，吉祥！） （ན་མོ་བུདྡྷ་ཡ，नमो बुद्धाय，namo buddhāya，皈命佛陀！） 以何者之智慧金刚火焰， 摧毁我执之山与森林， 七识安住，掌管地下世界， 顶礼化为天神之天神的胜者。 彼之教法，暂时不同之方式， 宣说一切汇归此法性之方式。 然对孩童般不和之争论者， 将施予真实理性的窍诀。 在此雪域，无有外道宗派， 亦无执持声闻乘之规矩为主者。 彼等之习气苏醒者，将纠正 对大乘经典之义理的错误诠释。 印度智者们，自从胜者宣说后， 即承诺彼教言为量士夫， 因理性已尽过失，不说虚妄语， 故声闻乘者认为， 大乘非胜者之教言， 若成立为教言，彼等亦承诺接受， 故从成立大乘教言之论典中造论。 藏人认为，少数符合己意之教言， 是了义，其余一切皆为不了义， 虽因利益有情而稀有， 然认为本体不符实义而虚假。 如此认为，则无法成立量士夫之教言， 若已尽过失之胜者说虚妄语， 则舍弃部分过失之学者圣众， 与具足一切过失之凡夫何须言说？ 具足虚妄者非量士夫， 实际上，持佛陀非量士夫之见解的， 佛教宗派论者，此举如何能成立？ 如是乃胜者之
English
Those Tibetans who boast with stubborn pretense, And also revere the rough Dharma, accomplished with (PHAṬ, फट्, phaṭ, cutting) and (RAL, रल्, ral, destroying), Have fallen into the abyss due to not realizing this profound truth. This tenet is the meaning of all Sutras and Tantras, Such a way of explaining has arisen in my mind. It is also the intention of all noble ones, Calling it an unprecedented good saying is also not contradictory. The path of all Victorious Ones is unified, The true nature of knowable things is unerring. This heartfelt word is spoken today. Do not scatter your minds, practice with one-pointedness! Repeatedly requested, may there be auspiciousness! The Guru's oral instructions are the secret of all Victorious Ones' hearts. By striving here, in all lifetimes born from virtuous deeds, May we always hear this, experience this meaning, Having realized this, may all enter this path! May all beings be auspicious! (ŚUBHAṂ ASTU SARVA JĀGATAM, शुभं अस्तु सर्व जागतम्, śubhaṃ astu sarva jāgatam, May all be auspicious!) Repeatedly requested! "The Ornament of Other-Emptiness Madhyamaka" (OṂ SVĀSTI, ॐ स्वस्ति, oṃ svasti, Om, auspiciousness!) (NAMO BUDDHĀYA, नमो बुद्धाय, namo buddhāya, Homage to the Buddha!) With the vajra flame of whose wisdom, Having destroyed the mountain and forest of self-grasping, The seven consciousnesses abide, ruling the underworld, I prostrate to the Victorious One who has become the god of gods. His teachings, the manner of temporary differences, Shows how all converge into this Dharma-nature. However, for those childish disputants who disagree, I shall bestow the quintessential instruction of true reasoning. In this land of snow mountains, there are no heretical schools, Nor are there those who primarily uphold the customs of the Shravakas. For those whose habits from those [views] have awakened, I shall reverse The incorrect interpretations of the meaning of the Great Vehicle's scriptures. Indian scholars, ever since the Victorious One spoke, Have vowed to accept those statements as valid cognition, Because reasoning has exhausted faults, and [the Buddha] does not speak false words, Therefore, the Shravakas say, The Great Vehicle is not the word of the Victorious One, But if it is proven to be the word [of the Buddha], they also vow to accept it, Therefore, [I] compose [this treatise] from the treatises that establish the Great Vehicle as the word [of the Buddha]. Tibetans think that a few statements that accord with their own wishes Are definitive, and all others are provisional, Although [they are] rare because they benefit sentient beings, They think that their essence does not accord with the true meaning and is false. Thinking in this way, the statements of valid cognition cannot be established, If the Victorious One, who has exhausted faults, speaks false words, Then what need is there to mention ordinary beings who possess all faults, Compared to the noble ones who are trainees who have abandoned some faults? One who possesses falsehood is not a valid person, In reality, what can be established by those Buddhist school proponents Who hold the view that the Buddha is not a valid person? Thus, it is the Victorious One's