Chinese
当对于“哦”等二元对立的区分，无论何时都无法找到，远离一切戏论的显空无别，从内心深处彻底确信之时，对于努力探求究竟实相的堪布和智者们来说，如果认为空性则不应显现，显现则不应空性，像这样执着于显空相违等无意义的怀疑和邪见，对于难以证悟甚深意义之处感到灰心丧气，或者产生厌倦，不仅不会对他人垂涎三尺，而且在信心的基础上，再次见到显空平等之状态，如同商人获得利润一样，确信能获得无与伦比的喜悦，这实在是太稀有、殊胜和卓越了，是早期宁玛派持明传承的良好传统之纯净果证。 因此，甚深经续和窍诀的秘密词语，雪域前后时期智者们的承诺，新旧密宗的多种教规术语，见、修、行之承诺和教法术语的差别，以及如此众多流传和存在的实践、事业和修持之各种仪轨，对于这无与伦比的释迦牟尼佛的珍贵教法，无论自他，都不应认为有矛盾，而是应根据所化众生的根器、意乐和想法，见到诸佛的事业不可思议地无碍显现，随顺成熟的因缘，对谁应以何种方式调伏便自然显现，从而以信心和恭敬心生起信解，如理如实地证悟。如慈氏菩萨所说：“自生者之胜义谛，唯以信解乃能悟。”因此，以信心善加进入，以公正的智慧，将因明之经部，不了义、了义、权说、密意，密咒金刚乘中以六边四相之门所诠释的一切，以信心如从水中取乳般，不依文字而依意义，将暂时和究竟的意趣如实地付诸实践，从而证悟一切教法皆无相违，并且将一切论典视为窍诀，闻思修是博学之智者们修持之精髓，是值得作为心髓和珍宝来对待的贤善之士。
English
When the distinctions of duality, such as "O," etc., are never found, and the indivisibility of appearance and emptiness, free from all elaboration, is decisively ascertained from within, then for those Khenpos and scholars who strive to realize and seek the ultimate nature, if they think that if it is empty, it should not appear, and if it appears, it should not be empty, and thus cling to the contradiction of appearance and emptiness, etc., they become discouraged in the face of the difficulty of realizing the profound meaning due to meaningless doubts and wrong views, or they become weary and do not covet others. Moreover, on the basis of faith, they again see the state of equality of appearance and emptiness, and like a merchant who has made a profit, they are certain to attain unsurpassed bliss. This is extremely wonderful, supreme, and excellent, and is the pure result of the good tradition of the early Nyingma Vidyadhara lineage. Therefore, the secret words of the profound Sutras, Tantras, and instructions, the commitments of the scholars of the snowy land of both past and present, the terms of the various precepts of the new and old Secret Mantras, the differences in the commitments of view, meditation, and conduct, and the terms of the Dharma, as well as the various rituals of practice, activity, and accomplishment that are so widely spread and present, in this precious teaching of the incomparable Buddha Shakyamuni, neither oneself nor others should think of contradictions. Rather, in accordance with the dispositions, faculties, and thoughts of the beings to be tamed, one should see the inconceivable activities of the Buddhas manifesting unhindered, and according to the ripening of circumstances, whatever is to be tamed by whatever means will naturally appear. Therefore, one should generate faith and respect, and understand it properly and truly. As Lord Maitreya said, "The ultimate truth of the self-arisen is to be realized only through faith." Therefore, having entered well with faith, with impartial intelligence, one should understand all that is taught in the Sutras of reasoning, the provisional and definitive meanings, the indirect and intentional statements, and in the Secret Mantra Vajrayana, through the six extremes and four modes, with faith, like extracting milk from water, relying on the meaning rather than the words. By putting into practice the temporary and ultimate intentions as they are, one realizes that all the teachings are without contradiction, and one sees all the scriptures as instructions. The explanation and practice, which are the essence of the practice of the learned scholars who have heard much, are the heart and jewel to be cherished by the virtuous.
Chinese
因此，圣者们的善良行持是完美无瑕的。不应因对其他法和人的执着以及傲慢而产生憎恨。由于自身往昔业力的强大，无论最初遇到新派还是旧派的法和人，都不应诽谤和邪见，而应尽己所能地遵循和弘扬讲说和修行的教规，努力行持，这样才能利益佛法和众生，并拥有二利的财富。否则，如果随心所欲地憎恨，随意诽谤和捏造，即使是无知的牧童也会因野兔的叫声而动摇，从而对正确的法和人产生邪见，造下极大的诽谤罪业，使他人走向毁灭，自己也远离圣者的解脱。此外，还会被经中所说的喜好言谈的过失所控制，内心显现出来。由于违犯誓言的不可饶恕的惩罚，今生来世都将遭受无尽的痛苦。因此，对于精通五大明处等学科，拥有渊博的学识和丰富的经验，被上师和本尊亲自摄受并获得良好授记的贤哲圣士们，无论谁拥有对佛法和众生有益的，智者的三种事业——讲说、辩论和写作中的辩论，自己和他人都不应以邪见看待，而应努力寻求其深意，这样才能成为智慧的滋养，只有利益而没有任何损害。因为我们的导师释迦牟尼佛在《解深密经》中，依次赞叹三转法轮中的最后法轮最为殊胜，并对最初和中间的法轮进行批判。像这样，在三藏中以各种方式进行辩论。在金刚乘中，也以各种差别和辩论，清楚地阐明了上下部密续的差别。就像金子一样，需要经过烧、割、磨等工序才能被提取出来。并且，佛陀也宣说了正确观察的利益是无边无际的。关于观察的方法，弥勒菩萨的教言中说：次第、理智、先后正确，不相违背，这是二者（指正方和反方）都应具备的。
English
Therefore, the virtuous conduct of the holy ones is flawless. One should not harbor hatred due to attachment to other dharmas and individuals, or due to arrogance. Because of the power of one's own past karma, one should not slander or have wrong views towards the dharma and individuals one encounters, whether they are from the new or old schools, but should uphold and propagate the teachings of explanation and practice to the best of one's ability. By striving in this way, one will benefit the teachings and beings, and possess the wealth of both aims. Otherwise, if one indulges in hatred and engages in slander and fabrication, even ignorant cowherds will be swayed by the cry of a hare, leading them to have wrong views and commit the grave sin of slandering the correct dharma and individuals, causing others to be ruined and oneself to be far from the liberation of the holy ones. Furthermore, one will be seized by the fault of being fond of talking, as mentioned in the sutras, and one's inner nature will be revealed. Due to the unbearable punishment of breaking vows, one will suffer endless misery in this life and the next. Therefore, for those wise and accomplished holy beings who are learned in the five great sciences and possess great intelligence and experience, who have been directly embraced by the guru and the chosen deity and have received good prophecies, whatever meaningful debates of refutation and establishment from the three activities of the wise—teaching, debating, and writing—that are beneficial to the teachings and beings, no one, neither oneself nor others, should view them with wrong views, but should strive to seek their profound meaning. In this way, it will become nourishment for deep wisdom, bringing only benefit and no harm. Because our supreme teacher, Shakyamuni Buddha, in the "Samdhinirmocana Sutra," praised the last of the three turnings of the wheel of dharma as the most excellent, and criticized the first and middle turnings. In this way, he taught with various kinds of debates in the three pitakas. In the Vajrayana, he also clearly explained the differences between the upper and lower tantras, along with their internal divisions, with various distinctions and debates. Just like gold, it needs to be examined well through burning, cutting, and polishing before it can be taken. And the benefits of correct examination have also been taught to be limitless. Regarding the method of examination, the instructions of Lord Maitreya say: "Order, reason, correct sequence, and non-contradiction are the two (referring to both the proponent and opponent) should possess."
Chinese
因此，经由这种方式进行观察。即使这样观察后对他人造成损害，也没有过错。正如所说：此法是圆满正等觉所说，并非为了争论而宣说。即使如此，也像母亲的柴火一样，焚烧此方的外道。还有，圣者月称说：论典不是为了贪执辩论而造，而是为了解脱而宣说。如果那样解释，即使摧毁他宗，也没有过错。不仅没有过错，而且这样的行为也是护持佛法。如《三摩地王经》中说：什么是护持佛法呢？就是对诽谤佛法的人，以符合佛法的方式进行惩罚。也是执持佛法。《虚空藏所问经》中说：证得何种胜者菩提之相，即执持彼法之相。谁能彻底了知此无尘之边际，他就是诸佛的法之执持者。执持佛法就是对佛作供养。《如来大悲经》中说：如此以胜者之法为依处，以法决定生起而非杂染。因此，谁执持善逝之法，他就是对诸佛作供养。依靠这些也能获得无量功德。《虚空藏所问经》中说：纵然述说百千俱胝劫，也无法穷尽佛陀的智慧。同样，执持如来之圣法，其功德也是无法衡量的。因此，对于在印度和西藏出现的圣者大德们，由于需要而进行的各种辨析和破立，不要错误地理解，以公正的心态去寻找其意旨。这样就能圆满自己的辨析能力，将经续中甚深的决定意义付诸实践，建立功德之身，必定能成为教法和众生的良药，圣者的行持也将被纳入实践中。因此，对于现在住世和将来出现的人们，我从内心深处反复祈请，这是符合佛法的乞丐之语。
English
Therefore, it is said to investigate in this way. Even if harm is caused to others after such investigation, there is no fault. As it is said: This Dharma was taught by the perfectly complete Buddha, not for the sake of argument. Even so, like firewood for a mother, it burns the opponents of this side. Also, the venerable Chandrakirti said: The treatise was not made for attachment to debate, but it was taught for liberation. If it is explained in that way, there is no fault even if other tenets are destroyed. Not only is there no fault, but such conduct is also protecting the Dharma. As it is said in the Samadhiraja Sutra: What is protecting the Dharma? It is to punish those who slander the Buddha's Dharma in accordance with the Dharma. It is also upholding the Dharma. As it is said in the Akashagarbha Sutra: Whoever has attained the characteristic of the Victorious One's Bodhi, also upholds that characteristic of the Dharma. Whoever thoroughly knows this stainless boundary, he is the upholder of the Dharma of all Buddhas. Holding the Dharma is also making offerings to the Buddhas. As it is said in the Sutra of the Tathagata's Great Compassion: Thus, relying on the Victorious One's Dharma, arising decisively from the Dharma, not mixed up. Therefore, whoever upholds the Sugata's Dharma, he is making offerings to all the Buddhas. By relying on these, one can also obtain immeasurable merit. As it is said in the Sutra Requested by Akashagarbha: Even if one speaks of hundreds of thousands of billions of kalpas, the Buddha's wisdom cannot be exhausted. Similarly, the merit of upholding the Tathagata's sacred Dharma is also immeasurable. Therefore, for the holy great scholars who have appeared in India and Tibet, do not misunderstand the various analyses and refutations that have been made out of necessity. Seek their meaning with an unbiased mind. In this way, one can perfect one's own analytical abilities, put into practice the profound definitive meaning of the sutras and tantras, establish a body of merit, and surely become a great medicine for the teachings and beings. The conduct of the holy ones will also be incorporated into practice. Therefore, to those who are now living and those who will come in the future, I repeatedly pray from the depths of my heart. These are the words of a Dharma-abiding beggar.
Chinese
也应接受，因此，各方各时的智者们，将此作为心髓珍宝般珍视，以破立之方式进行考察，对于此及其他的后续内容，也请接受作为心髓的鞭策，并以谨慎的态度进行瑜伽修持。如是，这些如同连接上下之间的明灯般的教诲，请务必铭记于心，并观修和实践。自空他空，彼此争论虽多，若落入显空之偏颇，则对谁都有过失。显空不二，双运乃宗派之殊胜，执持此者，岂非能从各方脱颖而出？如是说。这些是杰堪钦喇嘛的善说，意义深刻，措辞优美，以思辨的言辞串联起来没有意义，因此只写了这些。第二个问题的回答，关于声闻缘觉圣者是否证悟了两种无我，或者没有证悟，哪种更合理，分为三点：首先，以经论和理证的量，分别破斥不合理的他宗观点；其次，如实成立合理的自宗观点，即随行于车轨派的宗义；第三，若能善加理解此理，则能显示龙树和弥勒的密意在于同一处。第一，有些人以九个偈颂和一个偈颂的半句来阐述声闻缘觉等。对此，一些古代的学者认为，声闻缘觉阿罗汉仅仅证悟了人无我，而没有证悟法无我的空性，如果那样，大乘的教法将变得毫无意义，因为他们发现了这样的过失。这种说法是不合理的。因为，如果不观察、不分析五蕴，只是执着于依五蕴而假立的“我”，那么这个“我”就是俱生我执的执着境，如果这个“我”没有被破除，那么以它为境的俱生我执也不会被破除，如果俱生我执没有被破除，那么以它的力量所产生的贪嗔等烦恼就不会被断除，因此，通过这种道，连解脱都无法获得。而且，这个“我”也是不观察、不分析五蕴而产生的或者假立的，它本身就是俱生我执的执着境。因此，依蕴聚而假立的人我，以及依肢节等聚，和腹胀腿瘸等相状而假立或产生的蕴和瓶子等法我，以及