English
The lake of sentient beings like lotuses, Is made to flourish by the light of the teachings. Purifying defilements through being stainless. With the cool rays of light from the snow mountains, And the water of fragrant incense emitted by sandalwood, It pacifies the fire of afflictions in the minds of beings, Making it completely subside. The courageous whirlpool of rebirth, And from the lake with the crocodile of death, With the great ship of the three vehicles, It swiftly liberates beings. With the stream of well-spoken words, I alleviate the extreme thirst of beings From beginningless time. Though impoverished in qualities, it also alleviates. Having lost the way in the solitary places of existence, Obscured by ignorance, it guides the way. Opening the eyes of wisdom for beings, It leads them to Nirvana. Wounded by the fangs of the venomous serpent of afflictions, Fainting from the means of benefiting oneself, The perfect medicine of wisdom, With the teachings of intelligence, heals beings. For the unprotected beings in existence, For those who have fallen asleep in a long sleep, With the sound of the drum of the teachings, It awakens the heart of compassion. In the prison of the long cycle of existence, Bound by the iron chains of existence, Having conquered the four maras, It liberates from bondage. Like a glutton insatiable, In the realms of gods and humans, With the delicious taste of the nectar of wisdom, It satisfies all beings. In the retinue, the lion of emptiness, Uttering a great roar, Subduing the intoxicated and difficult to tame heretics, Eliminating the arrogance of being drunk with knowledge. Like the bow of a great powerful deity, A fathom's length of light encircling all around, Blazing forth completely from the form, The glory of the marks and signs, The glory itself becoming an ornament, The eyes and mind captivating, The form being an unequaled form, Overpowering all beauty. With its sixty kinds, And the miraculous speech endowed with qualities, It gladdens the minds of gods, demigods, humans, And so forth. With its speech and form, Like a wish-fulfilling jewel, a wish-fulfilling tree, According to the dispositions of those to be tamed, in all directions, It transforms into the forms of various lords. These and so on, countless, Inconceivable and wondrous places, The nature of greatness, the path of the wise, By relying on this, one will attain it. The third chapter, seeking the knowledge of suchness from the heart essence of Madhyamaka.
Chinese
对于难以理解的这个宗派，理解能力弱小的人，因为对非处所的恐惧而产生的低劣信仰，总是再三地发起辩论。显现为导师形象的无分别智，并非依赖于身体。因为是有身者，所以如同瓦日子的身体一样。通过正确的见等道，圆满的佛陀大菩提，引导者正确地证悟。因为是菩提，所以如同学生的脸庞。导师的殊胜能力，是遍知智慧的存在。即使在一条道路上，也如所愿地，某些人分别正确地认识。使所知障灭尽，那也是通过那条道路。因为是从心中产生的障碍，所以如同烦恼障一样看待。即使在大乘中，也通过这条道路，获得一切智的能仁，因为是其他的乘，所以如同自生佛乘一样看待。因为没有包含在经部等中，并且为了显示其他的道路，所以大乘不是佛陀所说。如同吠陀外道的见解一样，如同断见一样，因为否定因果，所以即使在十八部派中，也不属于，所以肯定不是。缘于色等的心识，也因为存在自证，所以任何现量违害，都会损害说无生者。一切有为法，都以无生之差别，现量和名言，如果说没有损害，那么对于不可行者，也应如实地可行，因为是女性。如同其他的女性一样说，有过的言辞也会变得无过。证悟真谛者不是那样的，会成为没有那样的过失。如同虚空神所教导的那样，不认为那是那样的。由于存在外境的生处，因此产生显现于那里的心识，所以理应存在，如同心性喜欢存在一样。如果不想承认心识存在，那么你的行者就不是唯心。你没有朝向行者方向的行为，以及建立论证。对于此，先前所说的道理，因为害怕自己的宗派衰败，而说不想要其他的，那不是道理。显现为导师形象的无分别智，被认为是缘于无我。有境的
English
For this doctrine that is difficult to understand, those with weak understanding, due to inferior faith born from fear of non-places, always repeatedly initiate debates. The non-conceptual wisdom that appears as the teacher's form does not rely on the body. Because it is embodied, it is said to be like the body of Varizi. Through the path of correct view, etc., the perfect Buddha, the great Bodhi, the guide correctly realizes. Because it is Bodhi, it is like the face of a student. The special power of the teacher is the existence of omniscient wisdom. Even on one path, as desired, some people correctly recognize separately. That which exhausts the obscurations of knowledge, that too is through that path. Because it is an obscuration arising from the mind, it is regarded as being like the obscuration of afflictions. Even in the Mahayana, through this path, one obtains the all-knowing Thuba, because it is another vehicle, it is regarded as being like the self-born Buddha vehicle. Because it is not included in the Sutra Pitaka, etc., and in order to show other paths, the Mahayana is not spoken by the Buddha. Like the views of the Vedic heretics, like the view of annihilation, because of denying cause and effect, even in the eighteen schools, it does not belong, so it is definitely not. The mind that focuses on form, etc., also because of the existence of self-awareness, any direct harm will harm those who say unborn. All conditioned phenomena, with the distinction of unborn, direct perception and conventions, if it is said that there is no harm, then for the impossible, it should be truly possible, because it is a woman. Saying like other women, words with faults will also become faultless. Those who see the truth are not like that, it will become the fault of not being like that. As taught by the gods of the sky, it is not considered to be like that. Because there are external sense bases, therefore the mind that appears there arises, so it should exist, just as the nature of mind likes existence. If you do not want to admit that mind exists, then your goer is not only mind. You do not have the action of going towards the direction of the goer, and establishing proof. For this, the reason previously stated, because of fearing the decline of one's own school, saying that one does not want others, that is not reason. The non-conceptual wisdom that appears as the teacher's form is considered to be focused on selflessness. The object-possessing
Chinese
因此，如同有情无我一样。从结合产生的智慧等，如果生起是阻碍，因为所知的一切都不能成立。任何智慧生起之后，那便是无分别的先前菩提。因为所知本身没有颠倒。因此，它的自性是远离分别等的智慧，是显现所希望的。 如果阻碍它的所依，那么成立本身就是自证。那是指示寂静等，是被分别念所虚构的。没有见是无分别，没有说是无作用，没有生活是无造作，同样没有喜悦没有处所。那时，因为以那条道路，希望成佛菩提的缘故。也是成立所成立的过失。也应当施加于禅修本身。如何不违背经文，跟随比量，这样才是禅修它本身，那是同样智者所希望的。谁证悟它就是佛，其他如同人的牲畜。大乘不是佛语，这个也应确定。先前所示的这条道路，不能获得成佛菩提。因为是痛苦的如实觉悟者，如同独觉的乘。比量所损害的，也会在其他的宗派中产生。譬如不成，进入其中也难以返回。知晓不生灭，不是如实义的胜义谛。因为是迷惑的具有分别念的缘故。如何证悟它就是它本身。其他的乘是因，这个的回答也已作答。如何存在遮障的同时，阿罗汉能够入灭。因为舍弃了无明烦恼，那便是解脱如同佛一样。那是不真实的，因为没有的缘故。对于法身和化身佛，真实而言，大乘的，道路的成佛菩提。不是成立的，因为具有分别念和相的缘故。如同世间人的道路一样。只要有些人因为恐惧，将绳子误认为是蛇。知晓是树木的聚集，是通过对治品而知晓的。因此，舍弃了具有不定因的，反驳者的言论。因为一切烦恼的对治品。因此，已经作答了。大乘是佛语
English
Therefore, just like the absence of self in sentient beings. Wisdoms arising from conjunction, etc., if arising is an obstacle, because all that is knowable cannot be established. Whatever wisdom arises after, that is the non-conceptual prior Bodhi. Because the knowable itself is not inverted. Therefore, its nature is wisdom free from discriminations, etc., which is what is manifestly desired. If it obstructs its basis, then establishment itself is self-proving. That is what indicates quiescence, etc., which is fabricated by discriminations. Not seeing is non-conceptual, not speaking is without action, not living is without fabrication, similarly without joy, without abode. At that time, because with that path, one desires to attain Buddhahood and Bodhi. It is also the fault of establishing what is established. It should also be applied to meditation itself. How not to contradict the scriptures, following inference, this is how to meditate on it itself, that is what the wise also desire. Whoever realizes it is a Buddha, others are like human livestock. The Great Vehicle is not the word of the Buddha, this should also be determined. This path shown earlier, cannot attain Buddhahood and Bodhi. Because it is the realizer of suffering as it is, like the vehicle of the Pratyekabuddha. What is harmed by inference, will also arise in other tenets. For example, if it is not established, it is difficult to return once entered. Knowing non-arising and cessation, is not the ultimate truth of the real meaning. Because it is deluded and has discriminations. How can realizing it be it itself? Other vehicles are the cause, the answer to this has also been given. How can an Arhat pass into Nirvana while obstructions still exist? Because ignorance and afflictions have been abandoned, that is liberation like a Buddha. That is untrue, because it does not exist. For the Dharmakaya and Nirmanakaya Buddhas, truly speaking, the Great Vehicle's, path to Buddhahood and Bodhi. It is not established, because it has discriminations and characteristics. Like the path of worldly people. As long as some people are afraid, they mistake a rope for a snake. Knowing it is a collection of trees, is known through the opponent. Therefore, the opponent's speech with uncertain reasons is abandoned. Because it is the opponent of all afflictions. Therefore, an answer has already been given. The Great Vehicle is the word of the Buddha
Chinese
彼（指空性）显示无我等， 是三宝的自性。 为了显示，如学生的四种乘， 因为反驳者以量妨害的缘故， 那里的理由不成。 喇嘛根嘎巴达里（衮噶贝丹）。 痛苦的蕴，萨帕（Sapa）， 显现的空性显现， 抛弃垃圾的次第， 寂灭和护国。 名为其他去处的经。 因为根本的摄集中不完整， 应当了知不是广说。 正确的见解是先导， 因为是从大乘中宣说的缘故， 因此理由不成。 因为遮止显示痛苦的生起， 不欲求未生起的痛苦。 如果生起是痛苦的自性， 为何不承认它是空性？ 因为是有为法的缘故，如幻术， 或者如无漏的蕴。 你为何欲求痛苦是真实的？ 以正确的见解的智慧欲求？ 感受是痛苦，是痛苦， 生等如何是痛苦的自性？ 如果因为无常的缘故是痛苦， 那么，因和道也是痛苦。 如果说因为是痛苦的因， 那么，集就变成痛苦的自性。 痛苦的自性仅仅是词句的缘故， 如何知晓它是痛苦？ 以痛苦为对境的知识， 如果它就是痛苦，就不是真谛。 为了知晓它就是痛苦的缘故， 如蕴等是痛苦的想法。 因是痛苦的因的自性， 不应理，因为是集自性的缘故。 如用剑切割等， 或者因为是心所，如道。 以痛苦的因为对境的， 智慧认为是虚假的。 因为是因等分别的缘故， 如以痛苦的因为对境的智慧。 无生和灭不存在， 是先前所说的破斥。 如果生起灭亡，对于未生起， 如虚空中的鲜花一样不应理。 何时生起，彼未生起， 以灭亡的自性是灭亡， 不欲求，那时，智者你， 说什么真实存在？ 未生起的灭亡， 真实来说不是灭亡。 因为是未生起的灭亡的缘故， 如非分别的灭亡。 如果灭亡的自性不存在， 你的道取什么？ 未生起的道又如何存在？ 以什么获得什么？ 道不是获得恶趣的解脱， 因为是有为法的缘故
English
It (referring to emptiness) shows selflessness, etc., It is the nature of the Three Jewels. In order to show, like the four vehicles of students, Because the opponent is harmed by valid cognition, Therefore, the reason there is not established. Lama Kunga Patali (Kunga Pelden). The aggregates of suffering, Sapa, The emptiness that appears appears, The order of abandoning garbage, Nirvana and Protector of the Land. Named other sutras of going. Because it is not complete in the root collection, It should be understood that it is not extensive. Correct view is the forerunner, Because it is proclaimed from the Mahayana, Therefore, the reason is not established. Because the arising of suffering is prevented and shown, It is not desired that suffering is unborn. If arising is the nature of suffering, Why not admit that it is emptiness? Because it is conditioned, like illusion, Or like the uncontaminated aggregates. Why do you desire suffering to be true? Desire with the wisdom of correct view? Feeling is suffering, is suffering, How are birth, etc., the nature of suffering? If it is suffering because of impermanence, Then, cause and path are also suffering. If it is said that it is the cause of suffering, Then, the origin becomes the nature of suffering. Because the nature of suffering is only words, How to know that it is suffering? The knowledge with suffering as the object, If it is suffering, it is not the truth. In order to know that it is suffering, Like the idea that aggregates, etc., are suffering. The cause is the nature of the cause of suffering, It is not reasonable, because it is the nature of the origin. Like cutting with a sword, etc., Or because it is a mental factor, like the path. With the cause of suffering as the object, The wisdom is considered false. Because it is the discrimination of cause, etc., Like the wisdom with the cause of suffering as the object. Unborn and cessation do not exist, It is the refutation of what was said earlier. If arising ceases, for the unborn, It is not reasonable like flowers in the sky. When arising, it is unborn, With the nature of cessation as cessation, Not wanting, then, wise you, What do you say exists truly? The cessation of the unborn, In truth, it is not cessation. Because it is the cessation of the unborn, Like non-discriminating cessation. If the nature of cessation does not exist, What does your path take? How does the unborn path exist? With what to obtain what? The path is not to obtain liberation from evil realms, Because it is conditioned