Chinese
他挥动智慧之剑，手持胜妙的智慧金刚杵，能够摧毁被恐惧先行的各种邪见稠林所包围的，对业果和真理犹豫不决的壁垒，因为他具有利他的功德。因此，我以极大的恭敬顶礼他。 第二是：非造作且任运成就，不由他缘而证悟，具有智慧、慈悲和能力，具备二利的佛陀。 如是说，刚刚所说的论典，是指示具有六种或八种功德的佛陀。由于不是由因缘所生，所以具有非造作且不变的功德；由于不需勤作，所以具有任运成就的功德；由于自己证悟，不是由他缘而证悟的功德；具有这三种功德，所以具有智慧的功德；此外，对众生施予安乐，所以具有慈悲的功德；断除众生的痛苦及其因果，所以具有能力的功德。如果从物质上区分，有六种功德，如果从反体上区分，前三种是自利圆满的功德，后三种是利他圆满的功德，总而言之，是具有八种功德的佛陀。 第三是：无始无中无终，因为是自性，所以是非造作。寂静法身之故，被称为任运成就。因为是各自自己所证悟，所以不由他缘而证悟。如是证悟三种，所以是智慧。因为指示道路，所以是慈悲。以能力、智慧和慈悲，断除痛苦和烦恼之故。前三种是自利，后三种是利他。 如是说，以赞颂来显示赞颂的原因，以区分来显示的，是从次第修证的角度来讲解。佛陀是：对于初始、中间、结尾这三者，没有有为法的生、住、灭三种的自性，所以是非造作的。一般来说，非造作的词所表示的有四种：因缘所生的生灭的有无，业和烦恼的生灭的有无，意生身所生的有无，不可思议的死亡的断灭的有无，以及
English
He wields the sword of wisdom, holding the supreme vajra of wisdom and compassion, able to destroy the walls of doubt about karma and truth, surrounded by the dense forest of various views led by fear, because he possesses the qualities of benefiting others. Therefore, I prostrate to him with great reverence. Secondly: Uncreated and spontaneously accomplished, not realized by others' conditions, possessing wisdom, compassion, and ability, the Buddha who possesses the two benefits. Thus it is said, the treatise just mentioned indicates the Buddha who possesses six or eight qualities. Because it is not produced by causes and conditions, it has the quality of being uncreated and unchanging; because it does not require effort, it has the quality of being spontaneously accomplished; because it is self-realized, it is not the quality of being realized by others' conditions; possessing these three qualities, it has the quality of wisdom; in addition, giving happiness to beings, it has the quality of compassion; eliminating the suffering of beings and its causes and effects, it has the quality of ability. If distinguished materially, there are six qualities, if distinguished from the opposite, the first three are the qualities of self-benefit perfection, and the latter three are the qualities of other-benefit perfection, in short, it is the Buddha who possesses eight qualities. Thirdly: Without beginning, middle, or end, because it is self-nature, it is uncreated. Because of the peaceful Dharmakaya, it is called spontaneously accomplished. Because it is self-realized by each individual, it is not realized by others' conditions. Thus realizing the three aspects, it is wisdom. Because it indicates the path, it is compassion. With ability, wisdom, and compassion, it eliminates suffering and afflictions. The first three are for self-benefit, and the latter three are for other-benefit. Thus it is said, using praise to show the reason for praise, and using distinctions to show, it is explained from the perspective of gradual practice and realization. The Buddha is: for the initial, middle, and end three, there is no nature of the three created dharmas of arising, abiding, and ceasing, so it is uncreated. Generally speaking, the term uncreated indicates four things: the presence or absence of arising and ceasing caused by causes and conditions, the presence or absence of arising and ceasing of karma and afflictions, the presence or absence of arising of the mind-made body, and the presence or absence of the cessation of inconceivable death, and
Chinese
对于所化众生，将生灭显现的有无视为无为法。于此，荣敦认为，佛陀法身对于所化众生没有生灭显现，是无为法。因此，必须理解为具有无为法的功德。 如果承认是无为法，也要知道这与智慧、慈悲和能力相违背。由于身语的戏论和心的分别念等一切努力完全寂灭，是法身的自性，因此被称为任运成就事业。因为是各自以自证自生的智慧所证悟的，所以不是通过他人言说等因缘所能证悟的。如是，因为证悟了具有无为法等三种功德的法界，与一切有情无有差别，所以具有圆满的智慧。为了将其他所化众生也安置于究竟清净之境，根据他们的根器，清晰地展示出世间的道路，所以具有圆满的慈悲。具有圆满的能力事业，是因为如前所述的智慧和慈悲二者能够舍弃众生的痛苦之蕴，以及其因——一切烦恼。 其中，前三种功德显示了成就自利圆满，后三种功德显示了成办利他圆满。第二，关于讲法，有四点：以赞颂的方式陈述事物，剖析并阐述其含义，将这些归纳为灭道二者，以及将这些结合起来阐述理由。第一点是：无论说它不存在，还是存在，或者既存在又不存在，或者既非存在又非不存在， 都无法推断，它远离了定义，是各自自证的寂静。无垢智慧的光芒充满，对于一切对境，贪恋、 嗔恨和愚痴都能摧毁，我顶礼那神圣的佛法之日。如是说。殊胜的佛法，从灭谛的角度来说，法界如来藏自性胜义谛是各自自证智慧的行境。
English
The appearance of arising and ceasing to be in sentient beings is considered as unconditioned. In this context, Rongton considers the Dharmakaya of the Buddha to be unconditioned, as it does not appear to arise or cease in sentient beings. Therefore, it must be understood as possessing the qualities of the unconditioned. If it is accepted as unconditioned, it should also be understood that this contradicts wisdom, compassion, and ability. Because the elaborations of body and speech, and the mental discriminations, etc., all efforts are completely pacified, it is the nature of the Dharmakaya, and therefore it is said to be spontaneously accomplished activity. Because it is to be realized by the self-cognizant, self-arisen wisdom, it is not to be realized by causes such as the speech of others. Thus, because the Dharmadhatu, which possesses the three qualities such as the unconditioned, is realized to be without difference in all sentient beings, it possesses perfect wisdom. In order to place other sentient beings in the ultimate state of purity, it clearly shows the path beyond the world in accordance with their capacity, so it possesses perfect compassion. Possessing perfect powerful activity is because the aforementioned wisdom and compassion can abandon the aggregates of suffering of sentient beings and the cause of all afflictions. Among them, the first three qualities show the accomplishment of one's own benefit, and the latter three qualities show the accomplishment of the benefit of others. Second, regarding the teaching of the Dharma, there are four points: stating the object through praise, analyzing and explaining its meaning, summarizing these into the two, cessation and path, and combining these to explain the reasons. The first is: Whether it is said to be non-existent, or existent, or both existent and non-existent, or neither existent nor non-existent, it cannot be inferred, it is free from definition, it is the peace realized by each individual. The light of immaculate wisdom is full, and for all objects, attachment, hatred, and delusion can be destroyed, I prostrate to that sacred Dharma Sun. Thus it is said. The supreme Dharma, from the perspective of the Truth of Cessation, the Dharmadhatu, the Tathagatagarbha, the nature of the ultimate truth, is the object of the wisdom of self-cognition.
Tibetan
་པའི་ཕྱིར། མེད་པ་ཆད་པའི་མཐར་ལྷུང་བ་མིན་ཞིང་། ཀུན་རྫོབ་གློ་བུར་ བའི་དངོས་པོར་གདོད་མ་ནས་སྐྱེ་བ་མེད་པའི་ཕྱིར། ཡོད་པ་རྟག་པའི་མཐར་ལྷུང་བ་མིན་ལ། དེ་དག་སོ་སོ་མ་ཡིན་པས་ཡ་གྱལ་ཁེགས་པའི་ཕྱིར་དང་ཕན་ཚུན་འགལ་བའི་ཕྱིར་ན། ཡོད་མེད་གཉིས་ཀ་ཚོགས་པའི་གཞི་མཐུན་པའང་མ་ཡིན་ཞིང་། ཡོད་མེད་གཉིས་ཡིན་མ་གྲུབ་པས་དེ་བཀག་པའི་ཡོད་མེད་གཉིས་ཀ་ལས་གཞན་པ་གཉིས་མ་ཡིན་དུའང་བརྟག་པར་མི་ནུས་ཕྱིར། མུ་བཞིའི་སྤྲོས་པ་ལས་རྣམ་པར་གྲོལ་བ་དང་། བརྡ་དང་ཐ་སྙད་ཀྱིས་བརྗོད་དུ་མེད་ཅིང་ངག་གི་སྤྱོད་ཡུལ་ལས་ཡང་དག་པར་འདས་པས་ངེས་པའི་ཚིག་དང་བྲལ་བ་དང་། དཔེ་དང་གཏན་ཚིགས་ལ་སོགས་པས་བསྟན་པར་བྱ་བ་དང་། གཞན་རིག་གི་སྤྱོད་ཡུལ་མ་ཡིན་པས་འཕགས་པ་རྣམས་ཀྱིས་སོ་སོ་རང་གིས་རིག་པར་བྱ་བ་ཡིན་པའི་ཕྱིར་བསམ་དུ་མེད་པ་ཉིད་དང་། འཁོར་བའི་རྩ་བ་ལས་དང་ཉོན་མོངས་པ་དག་ཞི་བས་གཉིས་སུ་མེད་པ་ཉིད་དང་། དེ་དག་གི་རྒྱུ་ཚུལ་བཞིན་མ་ཡིན་པའི་རྣམ་པར་རྟོག་པ་ཉེ་བར་ཞི་བར་རྟོག་པ་མེད་པ་ཉིད་དོ། །ལམ་བདེན་གྱི་དབང་དུ་བྱས་ནས། ཉོན་མོངས་བག་ཆགས་དང་བཅས་པའི་དྲི་མ་མེད་པས་རྣམ་པར་དག་པ་ཉིད་དང་། ཤེས་བྱའི་སྒྲིབ་པ་དང་བྲལ་བའི་ཡེ་ཤེས་རྣམ་པ་ཐམས་ཅད་མངོན་སུམ་དུ་མཁྱེན་པའི་འོད་ཟེར་གྱི་སྣང་བ་དང་ལྡན་པས་གསལ་བ་ཉིད་དང་། དམིགས་པར་བྱ་བའི་ཡུལ་ཀུན་ལ་སྡུག་པ་ལ་འདོད་ཅིང་ཆགས་པ་དང་། མི་སྡུག་པ་ལ་ཁྲོ་ཞིང་སྡང་བ་དང་། བར་མ་ལ་རྨོངས་ཤིང་གཏི་མུག་པའི་རབ་རིབ་མུན་པ་ལྟ་བུ་རྣམ་པར་འཇོམས་པར་མཛད་པས་གཉེན་པོར་གྱུར་པ་ཉིད་དེ། དོན་གསུམ་གྱིས་དམ་པའི་ཆོས་ཉི་མ་ལྟ་བུར་གྱུར་པ་དེ་ལ་དད་པས་འདུད་དོ། །གཉིས་པ་ནི། བསམ་མེད་གཉིས་མེད་རྟོག་མེད་པ། །དག་གསལ་གཉེན་པོའི་ཕྱོགས་ཉིད་ཀྱིས། །གང་ཞིག་གང་གིས་ཆགས་བྲལ་བ། །བདེན་གཉིས་མཚན་ཉིད་ཅན་དེ་ཆོས། །ཞེས་གསུངས་ཏེ། བཤད་མ་ཐག་པའི་གཞུང་འདིས་ཡོན་ཏན་དྲུག་གམ་བརྒྱད་དང་ལྡན་པའི་ཆོས་དཀོན་མཆོག་སྟོན་པ་སྟེ། ཐ་སྙད་པའི་ཤེས་པས་བསམ་དུ་མེད་པ་དང་། ལས་དང་ཉོན་མོངས་པ་གཉིས་མེད་པ་དང་། དེ་དག་གི་རྒྱུ་ཚུལ་བཞིན་མ་ཡིན་པའི་རྣམ་པར་རྟོག་པ་མེད་པ་སྟེ་ཡོན་ཏན་གསུམ། ངོ་བོ་ལ་དྲི་མས་དག་པ་དང་། ཆོས་ཐམས་ཅད་སྣང་བར་བྱེད་པས་གསལ་བ་དང་། དུག་ གསུམ་གྱི་གཉེན་པོའི་ཕྱོགས་སུ་གྱུར་པ་ཉིད་ཀྱིས་ཡོན་ཏན་གསུམ་རྫས་ཀྱི་དབྱེ་བ་དྲུག་གམ། ལྡོག་པས་ཕྱེ་ན་སྔ་མ་གསུམ་འབྲས་བུ་གང་ཞིག་འདོད་ཆགས་དང་བྲལ་བར་
Chinese
的缘故。没有堕入断灭的边，因为世俗的突发事物原本就没有产生。没有堕入常有的边，因为它们各自不是单一的，所以个别被排除，并且互相矛盾的缘故，有无二者聚集的共同基础也不是，因为有无二者不成，所以遮止了那有无二者之外的二者不是也无法考察。从四句的戏论中解脱，并且用符号和名称无法述说，完全超离了语言的行境，所以远离了决定的词语，并且用比喻和理由等来指示，因为不是他者的行境，所以是圣者们各自自己所能证知的缘故，是不可思议的自性。轮回的根本业和烦恼平息，所以是无二的自性。那些的因如不如实的分别念寂灭，是无分别的自性。从道谛的角度来说，没有烦恼习气和合的垢染，所以是清净的自性。 远离所知障的智慧，一切相都现量了知的光芒的显现，具有光明，所以是明亮的自性。对于所要缘的对境，对悦意的事物贪恋执着，对不悦意的事物嗔怒憎恨，对中等的事物愚昧无知的昏暗，像黑暗一样完全摧毁，所以是成为对治的自性。以三种意义，殊胜的佛法像太阳一样，对此以信心敬礼。第二是，无思无二无分别，清净明亮对治的方面，谁以何者脱离贪着，二谛自性者即是法。这样说到，刚刚所说的论典，显示了具有六种或八种功德的法宝，即是：以名言的知识无法思议，业和烦恼二者没有，以及那些的因如不如实的分别念没有，是三种功德。本体上远离垢染而清净，以及使一切法显现而明亮，以及成为三毒的对治方面，是三种功德，从物质的差别是六种，或者从反体来区分，那么前面三种是果，谁从贪着中解脱
English
Therefore, it does not fall into the extreme of annihilation, because conventional, sudden things do not arise from the beginning. It does not fall into the extreme of permanence, because they are not separate from each other, so the individual is excluded, and because they contradict each other, the common basis of both existence and non-existence is not either. Because the two, existence and non-existence, are not established, it is impossible to examine whether the two that are other than those two, existence and non-existence, are not either. It is completely liberated from the proliferation of the four extremes, and cannot be expressed by signs and terms, and has completely transcended the realm of speech, so it is devoid of definitive words, and is to be shown by examples and reasons, etc. Because it is not the object of others' knowledge, it is to be known individually by the noble ones themselves, so it is the very nature of being inconceivable. The root of samsara, karma and afflictions, are pacified, so it is the very nature of non-duality. The non-veridical conceptualizations that are the cause of those are pacified, it is the very nature of non-conceptualization. From the perspective of the truth of the path, it is the very nature of being completely pure, without the defilement of afflictions and habitual tendencies. The wisdom that is free from the obscuration of knowledge, the manifestation of the rays of light that directly know all aspects, possesses clarity, so it is the very nature of being clear. For all objects to be focused on, attachment and desire for pleasant things, anger and hatred for unpleasant things, and the dim darkness of ignorance for neutral things, are completely destroyed like darkness, so it is the very nature of becoming an antidote. With these three meanings, the sacred Dharma is like the sun, to which I pay homage with faith. Secondly, without thought, without duality, without conceptuality, by the very aspect of purity, clarity, and antidote, whoever is freed from attachment by what, that which is characterized by the two truths is the Dharma. Thus it is said, the text just explained shows the Jewel of Dharma that possesses six or eight qualities, namely: it cannot be conceived by the knowledge of terms, there is no duality of karma and afflictions, and there is no non-veridical conceptualization that is the cause of those, these are three qualities. It is pure in essence, free from defilement, and it is clear because it makes all phenomena appear, and it becomes the antidote to the three poisons, these are three qualities. From the difference of substance there are six, or if distinguished by negation, then the first three are the result, whoever is freed from attachment