English
It surpasses giving offerings of the four requisites as desired in each of the ten directions' world realms for countless eons. Even if a son or daughter of good family strives to harmonize others and utters the words, "The Thus-gone One is permanent! The Thus-gone One is eternal!" they will generate immeasurable merit greater than that. As it says in the Great Nirvana Sutra: "Light-protector, sons or daughters of good family should constantly and with single-pointed mind diligently repeat these two phrases: 'The Buddha is permanent and abiding.'" And: "If one diligently focuses on the inconceivable with the perception of permanence, that is a place of refuge." And so forth. Therefore, if one views the body of the Thus-gone One as impermanent, there is not even refuge. If one views the vajra body as impermanent, immeasurable faults will arise, as stated in the sutras. Having understood this, one must be respectful towards the true meaning. Thus, the essence of the Sugata, its own nature, is the equality that is a single point, indivisible from truth, free from all elaborations such as existence and non-existence, permanence and annihilation. Within that state of reality, seeing all phenomena of existence and non-existence as of one taste, as that very suchness, is the true vision, free from all grasping due to seeing the meaning without acceptance or rejection. This is the good view of realizing the ultimate meaning. As it says in the Sutra on the Exposition of the Aspects of Enlightenment: "Manjushri, whoever sees all phenomena as non-unequal, non-dual, and non-dual, this is the true view." And as it says in the Sutra Requested by Akashagarbha: "Knowing the difference between existence and non-existence, abiding on the edge of reality, the wise do not grasp the view of existence and non-existence." And as it says in the Bodhisattva Pitaka: "In the ultimate truth, before the wisdom and knowledge of the noble ones, there is no phenomenon that can be fully known, abandoned, cultivated, or realized." Just as these have been said. However, in the context of well distinguishing with the measure of conventional reasoning, like knowing truth as truth, knowing the noble path as not deceptive, and knowing non-truth as non-truth, cultivating self-
Chinese
就像将解脱说成不解脱的颠倒知见一样；将无常认知为无常，了知一切有为法皆为刹那生灭；将常认知为常，了知如来藏自生智慧，具足一切功德且永不改变；将无认知为无，了知显现的我与能取所取在自性上并不成立；将有认知为有，了知因果不虚的缘起显现；以及了知一切众生皆具如来藏法性，具有自然成就的功德等等，这些都是名言中对于事物实相毫不颠倒的智慧认知方式，如此了知并安住，便能获得广大的功德，因为这是无痴的善根之源。因此，在经部中，通过一般和特殊的途径宣说了诸多佛法。特别是，虽然宣说了人无我，但超越了我与无我二者戏论的如来藏，则被说为大我，等等。清净、安乐、常、我的超越性功德被极致地宣说，这是为了了知不居涅槃之伟大、寂静、清凉、富饶、究竟的功德，以及不变之有为有。如《涅槃经》中所说：“我，是指真实、正确、恒常、自主、不变异之法，此即为我。”如是等等。因此，听闻宣说如此甚深的如来藏之理，仅生起信解，亦能产生无量利益，如《宝性论》云：“智者信奉胜者界，即成佛陀功德器，胜思无量功德聚，胜诸有情福德力。若有为求菩提者，以金及宝饰金地，如佛刹土微尘数，日日恒时献法王，若他闻此一颂已，闻已生信此亦胜，此较布施生善根，获福极多当知是。智者为求无上觉，无数劫中无身语，意之勤作持净戒，”
English
Like the reversed understanding of saying liberation is non-liberation; understanding impermanence as impermanence, knowing all conditioned things are momentary; understanding permanence as permanence, knowing the Tathagatagarbha's self-arisen wisdom, possessing all aspects and being immutable; understanding non-existence as non-existence, knowing that the appearing self and grasping-held are not established in their nature; understanding existence as existence, knowing the infallible cause and effect, the appearance of dependent origination; and knowing that all sentient beings possess the Dharmata Tathagatagarbha, having spontaneously accomplished qualities as their inherent nature, and so on. These are, in conventional terms, the non-reversed ways of understanding the reality of things through wisdom. By understanding and abiding in this way, one obtains vast merits, because it is the root of virtue free from ignorance. Thus, in the Sutras, many teachings are taught through general and specific means. In particular, although the selflessness of the person is taught, the Tathagatagarbha, which transcends the two elaborations of self and selflessness, is said to be the great self, and so on. The supreme qualities of purity, bliss, permanence, and self are supremely taught, which is for the sake of knowing the great, peaceful, cool, rich, ultimate, and immutable qualities of non-abiding Nirvana as existent. As it is said in the Nirvana Sutra: "Self is that which is true, correct, constant, autonomous, and unchanging; that is called self," and so on. Therefore, even merely hearing and having faith in the explanation of this profound principle of the Tathagatagarbha produces immeasurable benefits, as it is said in the Uttaratantra: "The wise who have faith in the realm of the Victorious One become vessels of the Buddha's qualities, surpassing the accumulation of immeasurable qualities, surpassing the merit of all sentient beings. If one seeking enlightenment adorns a golden ground with gold and jewels, offering it daily to the Dharma kings as numerous as the dust particles in Buddha-fields, if another hears just one verse of this and, having heard it, has faith, this is also superior. Know that this generates more merit than giving. The wise, desiring unsurpassed enlightenment, maintain pure morality for countless eons without effort of body, speech, and mind."
Chinese
此外，任何人仅仅听闻此法，听闻之后心生欢喜，那么此人从持戒所得的善根相比，将获得更多的福德。无论何人，在此处修习灭除三有烦恼的禅定，直至圆满成就天界和梵天的境界，修习不退转菩提之方便。此外，任何人仅仅听闻此法，听闻之后心生欢喜，那么此人从禅定所得的善根相比，将获得更多的福德。如是宣说。因此，此法深奥难测，若能了知并心生欢喜，则意义重大，是殊胜大乘之精髓，是不退转的狮子吼，是宣说如来藏之语，极为深奥殊胜。往昔修习不足、智慧浅薄之人难以信受。如来于《趋入经》中云：我的此智慧，孩童心智者生疑惑，如箭射向天空，无处可落。又如《集一切形相经》云：如是愚笨之人，因魔之加持而堕入恶趣，他们也会对它加以诽谤。他们也会诽谤如来所开许的说法者。又如《梵天所请经》云：善说之法若开示，罪恶行者不信受，无信之人若生疑，亿万劫中将疯狂。不信之心使人罪恶，嗔恨之心无人守护，舍弃一切具义者，无信之人执取糟粕。傲慢自大常骄矜，不信之人不敬他。又云：彼等以非法之语相违背，以对胜者们的诋毁，如外道般充满怀疑，因此以轻蔑之语违背正法，无信之人亦舍弃正法。又如《调伏邪行经》云：舍利子，沉溺于生活之道，贪执争论，损害自他的非大丈夫之辈，将充满此赡部洲。等等，应思维如是所说之理，末法时期渐盛，教法
English
Furthermore, whoever merely hears a word of this, and having heard it, rejoices, will obtain much more merit than the virtue arising from moral discipline. Whoever here meditates on the samadhi that destroys the afflictions of the three realms, until the attainment of the ultimate state of gods and Brahma, and meditates on the irreversible means of perfect enlightenment. Furthermore, whoever merely hears a word of this, and having heard it, rejoices, will obtain much more merit than the virtue arising from samadhi. Thus it is said. Therefore, this is profound and difficult to fathom. If one knows and rejoices in it, it is of great significance, the essence of the supreme vehicle, the irreversible lion's roar, the teaching of the Tathagatagarbha, which is extremely profound and excellent. Those with little prior training and inferior intelligence find it difficult to believe. As the Tathagata said in the Sutra of Going Forth: "Children with childish minds doubt my wisdom. Like an arrow shot into the sky, it has nowhere to fall." And in the Condensed Sutra of All Forms: "Thus, those foolish people, because they are blessed by Mara to go to the lower realms, will also find fault with it. They will also find fault with those who speak the Dharma that the Tathagata has permitted." And in the Brahma-requested Sutra: "When the well-spoken Dharma is taught, those who engage in sinful conduct do not accept it. If those without faith generate doubt in the Dharma, they will become insane for many millions of kalpas. The mind of disbelief makes one sinful. No one protects the mind of anger. Having completely abandoned all that is meaningful, those without faith grasp at the dregs. They are arrogant and always conceited. Those without faith do not respect others." And: "They contradict with words that are not Dharma. With that defilement of the Victorious Ones' teachings, they are filled with doubt and uncertainty like non-Buddhists. Therefore, having contradicted the Dharma with contemptuous words, those without faith also abandon the Dharma." And in the Sutra of Subduing Immoral Conduct: "Shariputra, those who are immersed in the path of livelihood, attached to disputes, and harm themselves and others, those who are not noble beings, will completely fill this Jambudvipa." Etc. Thinking about the way these things are said, the dregs of the times are increasing, and the teachings
Chinese
由于后世之人以颠倒四依的方式，导致殊胜大乘的要义大多衰败，并且出现了伪装成佛法的现象。像这样对于如同大乘道命脉的事物，即使生起惋惜之心的人也很稀少。但我凭借着前译持明传承教法的力量，见闻了诸多传承的珍贵口诀，并且有幸以头顶戴莲足的方式，依止了如莲花生大师的化身文殊童子，以及化现为人相的全知多吉智等众多真正的善知识，因此即使我年龄尚小、智慧未成熟，也对这甚深之处稍微生起了一些自信。像这样，远离一切边际的二谛双运，不住于任何一方的实相，安住于法界自性之中，善说此理，这便是狮子吼。如《梵天殊胜心请问经》中说：‘天子，对于任何法都不执著而宣说，这便是狮子吼。如果对于那样的法执著而宣说，那便不是狮子吼，而是豺狼之声。凡是宣说引发各种见解的，那里就没有狮子吼。’又如《大涅槃经》中说：‘宣说狮子吼，便是说一切众生皆有佛性，如来恒常安住，不会变异。’又说：‘善男子，即使多次宣说空性，也不能说是宣说狮子吼，在众多博学有智慧的眷属中宣说，才叫做宣说大狮子吼。’其中，宣说狮子吼，不是说一切法无常、痛苦、无我、不净，而是只说如来是常、乐、我、净。’等等，已经用大量的例子说明了宣说狮子吼的意义，应当了解。如果像这样正直地说出善逝的自道，即使与某些人不同，但因为这是正确地安立了正道，所以不应让其他人不悦。如《入中论》中说：‘由于论典执著于辩论，所以没有造论，为了解脱才宣说此理。’如果此理被
English
Because later generations, inverting the four reliances, caused the essence of the supreme Mahayana to mostly decline, and phenomena arose that were disguised as Dharma. Even to have a mind of regret for something like the lifeblood of the Mahayana path is rare. But by the power of being born into the lineage of the early translation vidyadharas, having seen and heard many precious oral instructions of the lineage, and having the good fortune to take upon my head the lotus feet of many authentic spiritual friends, such as Jampal Zhönnu, the emanation of the victorious Padma, and the omniscient Dorje Ziji who manifested in human form, even I, whose age and intelligence are immature, have gained some confidence in this profound subject. Like this, the union free from all extremes, the way of not abiding in any extreme, abiding as the nature of the dharmadhatu, to speak well of the meaning of the lineage, this is the lion's roar. As it says in the Sutra Requested by Brahma Especially by Mind: 'Son of the gods, to speak without attachment to any dharma, that is the lion's roar. To speak with attachment to such a thing is not the lion's roar, but the sound of a jackal. Those who teach, arousing all views, there is no lion's roar.' And in the Great Nirvana Sutra: 'To proclaim the lion's roar is to say that all sentient beings have the nature of the Buddha, and that the Tathagata abides eternally and does not change.' And: 'Son of lineage, even if emptiness is taught many times, it is not called proclaiming the lion's roar; to proclaim it in the midst of a large gathering of learned and wise people is called proclaiming the great lion's roar.' Therein, proclaiming the lion's roar is not to say that all dharmas are impermanent, suffering, selfless, and impure, but only to say that the Tathagata is permanent, blissful, self, and pure. 'Etc., the meaning of proclaiming the lion's roar has been explained with many examples, and should be understood. If, in this way, the straight path of the Sugata is spoken directly, even if it does not agree with some, it should not displease others, because it is the correct establishment of the right path. As it says in Entering the Middle Way: 'Because treatises are attached to debate, they are not composed; this truth is taught for liberation.' If this truth is