Chinese
三种无碍，三种不护，无忘失法性，断除二障及其习气的智慧，昼夜六时观照众生的大悲心，十八不共佛法，以及一切种智等九种功德。总而言之，涵盖了佛陀身语意的一切甚深秘密。其中，无量等前十类功德，虽然最终圆满于佛陀，但暂时其他众生也能获得相应的功德，因此被称为共同功德。而十力等后九类功德，从究竟意义上讲，虽然以自性清净的方式存在于其他众生心中，但并未显现，因此唯有佛陀才拥有，故称为不共功德。在这些功德中，从智慧方面来说，主要提到十力，而愿智和六神通则被归纳于此。从利益他人的角度来说，主要提到大悲心，而无忘失则被归纳于此。因此，从名相的角度来说，倾向于分为十六种差别。第四，宣说事业，包括：定义、分类，以及通过比喻来确定这些分类。首先，定义是：由法身的自因所产生的纯净功德，即是佛陀事业的定义。总的来说，法身的自因，特别是佛陀的大悲心，由此事业不会穷尽和中断，直至轮回存在。其次，
English
The three unhindered, the three unguarded, the nature of non-forgetfulness, the wisdom that destroys the two obscurations along with their imprints, the great compassion that observes beings six times day and night, the eighteen unshared qualities of a Buddha, and the nine qualities of omniscient wisdom, etc. In short, it encompasses all the profound secrets of the body, speech, and mind of the Buddha. Among these, the first ten categories of qualities, such as the immeasurable, although ultimately perfected in the Buddha, can be attained to some extent by other beings temporarily, and are therefore called common qualities. The latter nine categories of qualities, such as the ten powers, although existing in others in a naturally pure way in terms of ultimate meaning, are not manifest, and therefore are possessed only by the Buddha, and are called uncommon qualities. Among these qualities, from the aspect of wisdom, the ten powers are mainly mentioned, and the knowledge of aspirations and the six superknowledges are included in them. From the aspect of benefiting others, great compassion is mainly mentioned, and non-forgetfulness is included in it. Therefore, from the perspective of nomenclature, it is preferred to divide them into sixteen distinctions. Fourth, explaining the activities, including: definition, classification, and determining these classifications through examples. First, the definition is: the pure qualities arising from the self-cause of the Dharmakaya, which is the definition of the activities of the Buddha. In general, the self-cause of the Dharmakaya, especially the great compassion of the Buddha, from which the activities arise without exhaustion or interruption as long as samsara exists. Second, the classification: Although twenty-seven activities are mentioned in the Ornament for Clear Realization, here they are summarized into three, and the classification of nine activities mentioned in the Uttaratantra Shastra. The first three are: to reduce the suffering of the three lower realms for beings, and to completely eliminate it, placing them in the perfect happiness and virtue of samsara; to place beings in the happy realms in the positions of Shravakas and Pratyekabuddhas; and to guide Shravakas and Pratyekabuddhas to attain the supreme unexcelled perfect enlightenment, placing disciples according to their respective capacities and faculties. That is, if the disciples themselves have the corresponding basis, then the Buddha will not fail to place them in supreme benefit and happiness.
Chinese
这是不可能的，因为佛的事业不可能过时。对于那些根器低劣的众生，佛会根据他们各自的业力，给予各种有益和快乐的事物。那么，佛的事业本质是善还是无记呢？虽然阿罗汉的三门之业有时是善，有时是无记，但佛的身之事业，如神通等，是身神通的奇迹；语之事业，如说法等，是语普遍表达的奇迹；意之事业，如入定等，是意随顺显示的奇迹。这三种奇迹都是由智慧所引发，智慧先导，智慧相伴而行，智慧随后跟随，因此完全是善的。因为这是佛的事业。此外，让一切有情安住于胜义谛的安乐，是究竟的事业。第二，从《宝性论》中以九喻说明事业，即如帝释天一般，虽无分别念，却示现身之显现；如天鼓一般，不费力气而说法；如云一般，以智慧和慈悲遍布一切；如梵天一般，法身安住不动而示现化身；如太阳一般，放射智慧的光芒；如如意宝一般，是意的秘密；如琵琶一般，是语的宣说；如虚空一般，是身的秘密；如大地一般，是慈悲的进入方式，共有九种。第三，以譬喻确定这些意义：以帝释天的譬喻，说明随顺所化众生，示现各种身之化现；以大鼓的譬喻，说明随顺根器，以语言宣说殊胜佛法的教诲；以云的譬喻，说明以智慧和慈悲遍布一切；以梵天的譬喻，说明身语所作无量化身；以太阳的譬喻，说明依靠智慧，放射殊胜佛法之光；以宝珠的譬喻，说明虽无分别念，却能成办所需所愿的意之秘密；以琵琶的譬喻，说明虽无文字，却能宣说善妙之语的语之秘密；以虚空的譬喻，说明虽无形色，却能调伏
English
This is impossible, because the activity of the Buddha cannot be outdated. For those sentient beings with inferior faculties, the Buddha bestows various benefits and happinesses according to their respective karmas. So, is the essence of the Buddha's activity virtuous or neutral? Although the three doors of activity of an Arhat are sometimes virtuous and sometimes neutral, the Buddha's body activity, such as miracles, is the miracle of body's magical display; speech activity, such as teaching the Dharma, is the miracle of speech's universal expression; mind activity, such as entering into Samadhi, is the miracle of mind's subsequent manifestation. These three miracles are all initiated by wisdom, with wisdom leading, wisdom accompanying, and wisdom following, therefore they are entirely virtuous. Because this is the activity of the Buddha. Furthermore, to establish all sentient beings in the bliss of ultimate truth is the ultimate activity. Second, from the Uttaratantra, the activity is explained with nine similes: like Indra, showing the appearance of the body without conceptualization; like the heavenly drum, teaching the Dharma without effort; like clouds, pervading all with knowledge and compassion; like Brahma, manifesting emanations while the Dharmakaya remains unmoved; like the sun, radiating the light of wisdom; like the wish-fulfilling jewel, the secret of the mind; like the lute, the proclamation of speech; like the sky, the secret of the body; and like the earth, the way of entering compassion, there are nine in total. Third, to ascertain these meanings through metaphors: the metaphor of Indra explains showing various bodily emanations in accordance with the beings to be tamed; the metaphor of the great drum explains proclaiming the instructions of the sacred Dharma with speech according to the faculties; the metaphor of the cloud explains pervading all with knowledge and compassion of the mind; the metaphor of Brahma explains the limitless emanations made by body and speech; the metaphor of the sun explains radiating the light of the sacred Dharma based on the wisdom of the mind; the metaphor of the jewel explains the secret of the mind that accomplishes needs and desires without conceptualization; the metaphor of the lute explains the secret of speech that proclaims eloquent words without letters; the metaphor of the sky explains taming without form
Chinese
呀，见法的身的秘密，以及以大地为譬喻，是说获得作为一切功德所依处的大悲自性，成办一切有情的资粮，这些事业的意义，应当通过九喻来确定。这些意义的广说在《宝性论》的解释中有。第二，简略地显示，如是三身和五智，以及这些身所住的处所净土的差别，以及十九类等的佛地的功德，以及佛的事业和事业，这五个意义要知道是圆满地显示了果。如是，抉择道与果的第八品解说完毕。第三，圆满的行事是，从大乘的甚深广大的论典中，将此中观的解说仅仅作了简略的摘取，以言简义明的方式进行了解说，能够利益他人。特别是，我的一些新的分别念的理路，如果与大乘论典的意义相符，则认为没有相违而写下的。甚深且广大的殊胜大乘之法，仅仅是少数具足殊胜智慧者所行持的对境，而其他汉藏自诩为成就者和号称大学者众多的福德，没有成为领受甚深究竟之法的因缘，因此心中无法容纳。即使诽谤此法，也可能因背负舍法的重担而感到压抑。此外，通过以正见自空的方式来修习，甚至比在许多生世中修习般若波罗蜜多经部更为殊胜的是，以极大的信心读一遍这显示甚深究竟义的末转法轮的法，也是最为殊胜的，因为能够完全且现量地见到消除不顺品魔障的障碍。比起后起的执持自空宗的汉藏学者们，花费百年时间听闻、思维、修习其论典，不如以信心将弥勒尊者的五大著名论典的经函顶戴于头顶，也更接近于获得无上成就。
English
Ya, the secret of the body of seeing the Dharma, and the example of the earth, is to say that having obtained the nature of great compassion as the basis of all qualities, accomplishing the sustenance of all sentient beings, the meaning of these activities should be determined through the nine similes. The detailed explanation of these meanings is in the commentary on the Uttaratantra Shastra. Second, to show it in brief, thus the three bodies and the five wisdoms, and the differences of the pure lands where these bodies reside, and the qualities of the Buddha-bhumi such as the nineteen categories, and the activities and deeds of the Buddha, these five meanings should be understood as completely showing the fruit. Thus, the eighth chapter of determining the path and the fruit is finished. Third, the complete activity is that from the vast and profound treatises of the Mahayana, this explanation of Madhyamaka has been briefly extracted, and explained in a concise and clear manner, which can benefit others. In particular, some of my new lines of reasoning of conceptual thought, if they are in accordance with the meaning of the Mahayana treatises, I think there is no contradiction and I have written them down. This profound and vast supreme Mahayana Dharma is only the object of practice for a few who possess supreme wisdom, but the merit of many others in China and Tibet who claim to be accomplished and are known as great scholars has not become the cause of receiving the profound ultimate Dharma, so they cannot contain it in their minds. Even if they slander this Dharma, they may be oppressed by bearing the heavy burden of abandoning the Dharma. Furthermore, it is even more excellent than studying the Prajnaparamita Sutras in many lifetimes by viewing ultimate truth as self-empty, to read once with great faith this Dharma of the final turning of the wheel, which shows the profound ultimate meaning, because it is the very best, because one can completely and directly see the obstacles of eliminating the adverse demons and obstacles. Compared to the later Chinese and Tibetan scholars who hold the self-empty doctrine, spending a hundred years listening, thinking, and meditating on their treatises, it is closer to attaining unsurpassed accomplishment to take the texts of the five famous treatises of Lord Maitreya and place them on the crown of one's head with faith.
Chinese
即使努力修习宣说自空的论典，也未能阻断堕入恶趣的道路。然而，如果对宣说他空的论典怀有极大的信心，即使没有修行，即使缺乏精进，也能显现来世转生为天人的征兆，这是广为人知且已证实的。同样，获得安乐和圆满的解脱也与前面所说的情况相同。因此，如果有善缘，就应该以信奉的方式，通过闻、思、修三方面，努力学习宣说大乘殊胜道的论典。这是对后学者的教诲。与其他论典相比，对此法怀有信心，其利益更大，这并非仅仅出于对自宗的偏执。正如弥勒菩萨在《宝性论》中所说：“仅仅听闻此论一句，听闻之后心生欢喜，即是功德。”在此也同样如此，请知晓。宣说胜乘中观的论典者，我名为多罗那他。虽被称为愚钝者，但已舍弃了傲慢。我以不退转的信心所积累的殊胜功德，最终将获得丰硕的果实。因此，我以自己对甚深之法的坚定信仰，以及利益他人的慈悲心，撰写了这部论典。以上所述是关于胜乘极广中观的决定，此处所示的是根本宗义。由衮噶宁波·扎西坚赞贝桑波在吉祥永固正法洲决定喜园大经堂中撰写。作者说：能仁王根据所化众生的根器，开示三转法轮的所诠之义，善巧地辨别了有、无、有无，三者之中，最后所说的最为殊胜。为了诠释佛陀最后所说之义，受到佛陀授记的遍知觉囊巴，如佛陀一般，在雪域开创了佛法精髓——他空中观的传统。其传承持有者度母怙主，为了引导希求解脱者不堕入常断二边，进入悦意的了义中观花园，
English
Even if one diligently practices the teachings that expound emptiness of self, it does not prevent one from falling into the path of evil destinies. However, if one has supreme faith in the teachings that expound emptiness of other, even without practice, even if lacking diligence, the signs of being reborn as a god in the next life will become manifest, which is widely known and proven. Similarly, obtaining happiness and complete liberation is the same as what was said above. Therefore, if one has good fortune, one should diligently study the teachings that expound the supreme path of the Great Vehicle through faith, through hearing, thinking, and meditating. This is the instruction to the followers. Compared to studying other doctrines, having faith in this teaching is more beneficial, and this is not merely out of attachment to one's own school. As Lord Maitreya said in the Uttaratantra Shastra: "Even hearing just one word of this, and rejoicing after hearing it, is merit." It is the same here, so please know. The one who speaks of the teachings of the Supreme Vehicle Madhyamaka, I am called Tāranātha. Although called foolish, I have abandoned arrogance. With the excellent merit accumulated by unwavering faith, I will eventually obtain abundant fruits. Therefore, with my own firm belief in this profound Dharma and with the compassionate mind to benefit others, I have composed this treatise. The above is about the determination of the Great Madhyamaka of the Supreme Vehicle, and what is shown here is the fundamental tenet. Written by Kunga Nyingpo Tashi Gyaltsen Pal Sangpo in the great temple of the Decisive Joyful Garden of the Auspicious Eternal Dharma Land. The author says: The King of Sages, according to the faculties of the beings to be tamed, expounded the meaning of the three turnings of the wheel of Dharma, skillfully distinguishing between existence, non-existence, and both existence and non-existence. Among the three, the last one is said to be the most supreme. In order to interpret the meaning of the Buddha's last words, the omniscient Jonangpa, prophesied by the Buddha, like the Buddha, established the tradition of Other-Emptiness Madhyamaka, the essence of the Buddha's teachings, in the land of snow. The protector of liberation, the holder of that tradition, in order to guide those who desire liberation not to fall into the extremes of permanence and annihilation, into the delightful garden of definitive meaning Madhyamaka,