Chinese
不在他人面前炫耀自己的功德。因为具备这三者，所以是殊胜之人，因此对所敬仰的对境顶礼。另外，对于任何供养处，还有其他的殊胜功德，即不依赖他人的力量，而是依靠自己智慧，对难以理解的世尊的甚深经典，以开创车轨新规的方式，彻底理解其意，并且不依赖他人，而是依靠智慧的力量能够解释其意，这是获得果位的征兆。如《庄严经论》中说：“慈爱与善语，教法与八支，甚深意之释，此乃智者相。”无论供养处在何时何地，心中都生起前所未有的见解，并且其宗派以清净而庄严。无论供养处在何时何地，三门的一切行为都与正法相应，一心一意地精进修持，具备这三者。以及，从其他人那里变得稀有，即变得特别超胜，变得奇异，因此是恭敬之处，顶礼。归纳这些意义：四依是：不依于词句而依于意义，不依于 ব্যক্তি（梵文，天城体，vyakti，梵文罗马拟音，vyakti，汉语字面意思：个人）而依于正法，不依于不了义而依于了义，不依于分别识而依于智慧。具备四依的遍知觉囊派谢饶坚赞，是就了义而言，是安住于实相的大菩萨观世音菩萨。在那个地方和那个时代，对于贤良中庸之辈，在他们的显现中，完全具备了上述的戒律清净等九种功德。如是殊胜之人，无论谁对其造成损害，都如“与乐相连”所说，无论结下善恶何种因缘，都具有将其转化为证得一切智智的殊胜事业。第二，立誓宣讲：如是作为供养赞颂之境的具足四依者，其自空大中观的宗派是令人惊叹和稀有的。
English
Not showing off one's own merits in front of others. Because one possesses these three, one is a superior person, therefore, one prostrates to the object of admiration. Furthermore, for any object of offering, there are other special qualities, namely, not relying on the power of others, but relying on one's own wisdom, to thoroughly understand the meaning of the profound sutras of the Blessed One, which are difficult to understand, in the manner of opening a new tradition of chariots, and also, not relying on others, but being able to explain the meaning by the power of wisdom, which arises from the sign of having attained the ground. As the Ornament says: 'Affection and sweet speech, the teaching itself and the eight branches, the explanation of the profound meaning, these are the signs of the wise.' Wherever and whenever the object of offering is, unprecedented views arise in the mind, and its doctrine is beautiful with purity. Wherever and whenever the object of offering is, all the actions of the three doors are in accordance with the Dharma, and one diligently practices with one-pointedness, possessing these three. And, becoming rare from other people, that is, becoming particularly superior, becoming wondrous, therefore it is a place of reverence, and one prostrates. To summarize these meanings: The four reliances are: not relying on words but relying on meaning, not relying on the person (Sanskrit: व्यक्ति，vyakti, meaning: individual) but relying on the Dharma, not relying on the provisional meaning but relying on the definitive meaning, and not relying on consciousness but relying on wisdom. The omniscient Jonangpa Sherab Gyaltsen, who possesses the four reliances, is, in terms of the definitive meaning, the great bodhisattva Avalokiteśvara who abides in reality. In that place and at that time, for the virtuous and moderate people, in their appearance, he is fully endowed with all the nine qualities of pure discipline, etc., mentioned above. Such a superior person, no matter who causes harm to him, is, as it is said, 'connected with happiness,' and no matter what kind of good or bad karma is created, he has the activity of transforming it into the supreme fruit of attaining omniscience. Second, making a vow to explain: Thus, the doctrine of the Other-Empty Great Madhyamaka of the one who possesses the four reliances, who has become the object of offering and praise, is amazing and rare.
Chinese
是这样的。那原因也是，诸佛三世一切佛陀的意之密意要义，这谁也无法了悟的巨大秘密，虽说在西藏这片土地上由全知法王（衮钦·却吉坚赞）最初开创，但那些后来仅存在了约八十年。之后长期隐藏即隐没了，为了再次弘扬和发展，将那位圣者的零散言教汇集起来，将不清楚的地方加以阐明，以精简繁杂语句的方式，进行正确地阐述，就是这样。第三，关于必要之义，有五个要点，第一是确定所入之境：此论中所入之境，一般而言，安立为实相，仅有胜义谛才安立为实相，但世俗谛的安立方式也有安立为实相的，因此是通过次第断除对二谛之安立方式的错谬。进入他空大中观的必要是，未来将获得的果法三事，现在产生能获得的因法三事。断除对实相错谬的次第是，基础实相的宗派不错谬；道路智慧生起之方式的宗派不错谬；果位与佛陀的住持方式相符而不错谬，从一切理证的过失中解脱出来，实相中观之法胜于其他，如《见解总说》中所说：“有部经部与瑜伽行宗中，少许真实与不真实，一切真实中观宗。”如是所说。此也是所诠释的甚深了义经藏，因此，此论所入之境必须确定为如是。第二，为何目的而入：那么，依靠此论将能获得中观之殊胜法，但获得它有何必要呢？因为是成就无上圆满正等觉的独特方法，即不可或缺的特殊方法，为了获得那殊胜的果位，以及从业、烦恼等轮回中解脱，获得初地极喜地。
English
Yes, it is. The reason is that this great secret, which no one can understand, the essential meaning of the intention of all the Buddhas of the three times, although it was first established in this land of Tibet by the Omniscient Dharma King (Kunkhyen Chökyi Gyaltsen), those remained for only about eighty years later. After that, it was hidden for a long time, that is, it disappeared, but in order to spread and develop it again, the scattered teachings of that holy person were collected, the unclear parts were clarified, and the elaborate words were condensed into concise words, and it was correctly explained. Third, regarding the meaning of necessity, there are five points. The first is to determine the object to be entered: The object to be entered in this treatise is, in general, established as reality, and only the ultimate truth is established as reality, but the way of establishing the conventional truth is also established as reality, so it is through the order of eliminating errors in the way of establishing the two truths. The necessity of entering the Great Madhyamaka of Other-Emptiness is that the three result dharmas to be obtained in the future will now produce the three cause dharmas to be obtained. The order of eliminating errors in reality is that the tenet of the basic reality is not mistaken; the tenet of the way of arising of the wisdom of the path is not mistaken; the result is in accordance with the way of abiding of the Buddha and is not mistaken, and it is liberated from all the faults of reasoning, and the Madhyamaka dharma of reality is superior to others, as stated in the "General Introduction to Views": "The Vaibhashika, Sautrantika, and Yogachara schools, a little bit of truth and untruth, all truth is the Madhyamaka system." As it is said. This is also the profound definitive meaning sutra pitaka to be explained, therefore, the object to be entered in this treatise must be determined as such. Second, for what purpose to enter: Then, relying on this treatise, one will be able to obtain the supreme Dharma of Madhyamaka, but what is the necessity of obtaining it? Because it is a unique method for achieving the unsurpassed perfect enlightenment, that is, a special method that is indispensable, in order to obtain that supreme result, and to be liberated from samsara such as karma and afflictions, and to obtain the first bhumi, the Extremely Joyful.
Chinese
阿哇等菩提萨埵的喜宴等是中间的果，轮回的圆满安乐，转轮王和帝释等安乐是暂时的果。那些的无共同之因是信心和，慈悲智慧无与伦比等，那些是从这个完全清净的见解中产生的。其理由是，一般来说，大乘诸佛是具足一切功德和，从一切过失中解脱的智慧大海。仅仅是这样相信，而这里是佛和法性无有差别，并且知道那遍布轮涅一切，从那方面来说也是无与伦比的信心。一般来说，在大乘中，认为众生于无常为常，于痛苦为乐而迷惑，在轮回中无有自主地流转，心生可怜，这是声闻等的慈悲。对于大乘唯识宗来说，知道那些全部和，仅仅是识的慈悲。对于自空宗来说，在那之上，这些世俗的法全部是自性戏论和分离的，对于不了解那样的是慈悲。此处的无共同的慈悲是在那些之上，以妙相好庄严的佛法，一切有情从根本上就存在，对于不了解那样而在轮回中流转，心生可怜，这是和其它不相同的慈悲。智慧是，一般来说，世俗智慧和，胜义智慧二者，此处是后者，那也是大乘唯识宗等，对于一切法仅仅是识而了解的智慧和，自空者等，对于一切法了解为离戏的智慧和，此处是离戏的那本身，是了解为佛陀的精华，身形一切的智慧，是无与伦比的。经中说： 过去诸佛和未来现在十方，一切的彼岸度，这是，不是其它的。依靠此论典而进入他空大中观的必要是，依靠此中观的见解，从产生原因信心无与伦比等三者，从而，在那之上获得果菩提殊胜等三者的
English
The feasts of Bodhisattvas such as Awa are intermediate fruits, and the perfect happiness of samsara, the happiness of a universal monarch and Indra, etc., are temporary fruits. The uncommon causes of these are faith, compassion, and incomparable wisdom, and these arise from this perfectly pure view. The reason for this is that, in general, the Great Vehicle considers the Buddhas to be endowed with all qualities and liberated from all faults, a great ocean of wisdom. It is merely believing that. But here, there is no difference between the Buddha and the Dharma-nature, and knowing that it pervades all of samsara and nirvana, from that aspect also, there is incomparable faith. In general, in the Great Vehicle, sentient beings perceive permanence in impermanence, mistake suffering for happiness, and wander helplessly in samsara, thinking, "How pitiful!" This is the compassion of even the Hearers. For the Great Vehicle Mind-Only school, it is compassion that knows all of those and only as mind. For those who speak of self-emptiness, on top of that, it is compassion for not knowing that all these conventional dharmas are free from inherent nature and elaboration. The uncommon compassion here is, on top of those, the Dharma of the Buddha adorned with marks and signs, which has been present in all sentient beings from the very beginning, and feeling compassion for not knowing that and wandering in samsara, this is incomparable compassion. Wisdom is, in general, the wisdom that knows the conventional and the wisdom that knows the ultimate. Here, it is the latter, and that is also the wisdom of the Great Vehicle Mind-Only school, which knows all dharmas as merely mind, and the wisdom of those who speak of self-emptiness, which knows all dharmas as free from elaboration. Here, that very freedom from elaboration is the wisdom that knows the essence of the Buddha, all forms of the body, which is incomparable. As the sutra says: "The past Buddhas and the future and present in the ten directions, all the perfections, this is it, not another." The necessity of entering the Great Other-Empty Madhyamaka based on this treatise is that, based on this Madhyamaka view, from the arising of the three causes, such as incomparable faith, etc., thereby, on top of that, obtaining the three fruits, such as supreme Bodhi, etc.
Chinese
返回来说，第三个是依靠什么而进入（此宗）呢？如果说不依靠佛陀的教言和论著而随意进入吗？不是这样的。总的来说，是依靠佛陀的一切教言，而且一切教言中也都是宣说他空大中观。因为，最初的教言是以不明显的方式宣说，中间的教言是以稍微明显的方式宣说，最后是以不隐藏而明显的方式宣说。因此，承认三转法轮不相违背且一致。最初说有色法的意义是指世俗的缘起，中间说离戏是指远离一切名相的戏论。所以，最初和中间也是说他空，只是说得不明显而已，最后则是以摊开的方式广说。因此，总的来说，是依靠佛陀的一切教言，特别是成为主要的心髓十经等了义经典，以及论著中最殊胜的弥勒所著的《现观庄严论》等五论，文殊所著的《见解要义简释口诀》等，还有其他的《辨中边论》等三论等特殊的释论，以及佛陀授记的辨别了义和不了义的，如《文殊根本续》中所说：“名为无著之比丘，精通彼论之意义，经部了义与不了义，种种方式善分辨，世间学问之导师，成为著论之智者。”如是所说，安住于第三地发光地的殊胜圣者无著所著的论典，以及成为一切智者顶饰的世亲论师等的论典。不仅如此，还依靠了被佛陀授记为证悟离戏智慧的圣者龙树等，以及月称、寂天、陈那、法称等众多圣者的言论而进入（此宗）。而不是依靠其他印度和西藏地方自诩为大车轨，撰写众多论著，以及其他人也说“此人开创了车轨”等在各地出名的人，只是在某些时候进行分别。