English
At these times, the magnitude of the application of appearance and emptiness, and the different boundaries for establishing the two truths, are merely subtle differences in the tenets of various schools. In reality, in the realm of the ultimate, non-dual, and great wisdom that transcends the mind, where the two truths are of equal taste and not different in name, the secret treasury of the enlightened minds of the great saints who have seen the truth of reality is like water and salt, inseparable and of equal taste. It is not a realm that can be measured by the childish minds of those with superficial views. As the venerable Atisha said, "Why is it like the ocean? With sound, metaphors, and all wisdom, its depth and far shore cannot be found. Therefore, it is extremely profound." He also said, "Do not slander the Dharma; cultivate desire for what you prefer." Furthermore, remembering the meanings spoken in the Condensed Perfection of Supreme Bliss Tantra, the treatises of Maitreya, and the Jewel Garland, etc., it is extremely important to protect oneself. Therefore, in general, no matter how the words are explained, there will be no contradiction. To put it briefly, in the Middle Way treatise "The Jewel Lamp" composed by the teacher Lekden, as it is said that there are two types of Middle Way, coarse and subtle. In the case of the coarse, outer Middle Way of the Prasangika and Svatantrika schools, the main subject taught in the intermediate turning of the wheel of Dharma is that, temporarily, all phenomena are established as being without inherent existence, and that the appearance of dependent origination in conventional truth and emptiness are not contradictory, and ultimately, they are integrated into the ultimate truth that is not different in name. In the case of the subtle, inner Middle Way, on top of that basis, the object to be realized, the realm of Dharma, which is established by the view to be realized in the final turning of the wheel of Dharma, is not merely an emptiness that is only a negation, but the difference is that it is established as the self-arisen, uncontaminated, and unconditioned, inseparable from the appearance adorned with body and wisdom. Both equally establish the realm of Dharma in equipoise, free from acceptance and rejection, and there is no difference in that all conceptual elaborations of grasping and the grasped are completely stopped. In the post-meditation state, the former establishes emptiness as the ultimate truth and appearance as the conventional truth, thus distinguishing the two truths, while the latter distinguishes the two truths based on whether the abiding appearance is consistent or inconsistent. Moreover, if the former is not established, the latter cannot be established. Therefore, initially, it should be like the Prasangika school of the Middle Way reasoning collections.
Chinese
诸法生，不灭，从始即寂，自性涅槃。为了确立那非究竟差别的胜义谛，即已成为双运圣智之行境者。当它被确立时，如慈氏五论和赞集等的意趣，身和智慧等无漏之法，也因与法界本体无别，故无不成自生非造作之理。法界空性双运无违，也由上述以理抉择二谛之究竟成立。若不成立，则自续也无法成立。此理现在不显现于有情，而在佛地显现，以及现在的习气错觉显现于有情，成佛时不显现，这二者如同睡着与未睡着的显现，以及未醒与醒来时的梦境一般，在名言中由量成立，故二谛的安立界限，后者也容易了解。如是安立真与非真等，此在分别念前是如此，但在实义抉择前，并非成立为真实，应如他空宗所说的那样理解。以如是之理，法界空性双运，此非差别的胜义谛，是成立究竟一乘之基础。因此，此在密咒中被称为埃വം（ཨེ་ཝྃ，梵文：एवं，罗马转写：evaṃ，汉语字面意思：如是），以及因之续，金刚之主，大手印，一切圆满具足，本有之心，自生之智慧等。如是了解，则此成立为究竟了义，故无有错谬。此理在内外密续中，与我的真如，胜义无相之加持金刚界之本尊，内为大乐之真谛无别，离于心识之行境，以及阿努之界与耶无别，究竟大圆满之本来清净任运成就双运原始基位之安住方式等所说之义相同。故首先此若未确立，则无法转变，若能善为了解此，则后者也能次第确立，将获得无有困难之抉择能力。故如是了解此理极为重要。结尾
English
Phenomena arise, they do not cease; from the very beginning, they are peaceful; by their very nature, they are nirvana. In order to establish that ultimate reality which is without distinctions, which has become the sphere of activity of the wisdom of the noble union, when it is established, according to the intention of the Maitreya's treatises and the collections of praises, the uncontaminated dharmas such as the body and wisdom are also not established as self-arisen and unconditioned, because they are not different in essence from that realm of dharma. The non-contradiction of the union of the dharmadhatu, appearance, and emptiness is also established by the ultimate reasoning that analyzes the two truths mentioned above. If that is not established, then the consequentialist school itself will not be established. That very thing is now invisible to sentient beings and appears manifestly in the realm of the Buddhas, and the present habitual patterns of illusory appearances appear to sentient beings but do not appear at the time of Buddhahood. These two are like the appearances of being asleep and not being asleep, and like the dreams of being unawakened and awakened, and are established by valid cognition in terms of conventions, so the latter boundary of establishing the two truths can also be easily understood. Thus, the establishment of truth and untruth, etc., is in the face of conceptual analysis, so it is not established as truly existent in the face of the analysis of meaning, and it should be understood as it is said in the acceptance of other-emptiness. In this way, the dharmadhatu, appearance, and emptiness, this non-differential ultimate reality, is the basis for establishing the ultimate one vehicle. Therefore, this is called in mantra as E-Vam (ཨེ་ཝྃ，梵文：एवं，罗马转写：evaṃ，汉语字面意思：Thus), and the continuum of cause, the lord of vajra, the great seal, all perfectly endowed, the innate mind, the self-arisen wisdom, and so on. If one understands in this way, then this is established as the ultimate definitive meaning, so there is no delusion. This way is in the outer and inner tantras, the suchness of myself, the blessing of the deity of the vajra realm of ultimate signlessness, the truth of great bliss in the inner, inseparable, beyond the scope of mind, and the inseparable realm of Anu and Ye, and the ultimate Great Perfection of the original purity, spontaneously accomplished union, the way of abiding of the original ground, and so on, are the same in meaning. Therefore, if this is not established at the beginning, it will not change, and if this is well understood, then the latter can also be established in sequence, and the power of discernment without difficulty will be obtained. Therefore, it is very important to understand this way. End.
Chinese
因此，关于这个意义的关键，全知法王和嘉旺让雄巴、全知多波三者的观点一致，我认为古代圣者们的见解是符合实际的。三者都认为最后法轮是究竟的真实意义。前两者的言教已经引用过，可以了解。全知多波在《山法决定意义海》中说：“清净垢染的基础是如来藏，清净垢染的道路是金刚瑜伽，垢染清净的基础是无离果法身。”以及“无论何者，虽远离一切法，却是无漏无数的法身。虽远离法与人、我和我所，却是如是性，清净的我。虽超越有无常断的边，却住于坚固不变的永恒。诸法虽无自性，却归于自性光明。”如供赞中所说，将胜义谛的空性与无我，远离边和无自性的离戏大平等确定下来。那与无漏的功德法无别，并且是从那之中产生轮涅一切法的基础，从自性不变的角度，用“法身”和“清净的我”等词语来表示。特别是关于种姓的章节中，引用了《摄经》中的话：“已逝的如来性，未到来的如来性。现在如来性，阿罗汉如来性。一切法如来性，胜者如来性。一切法如来性，这些都没有差别。”以及“这是殊胜的法藏和造法者。是佛种姓，是众生安乐的宝藏。过去和未来十方世界的怙主们，都从此出生，但法界不会穷尽。”因此，认为基、果无别的般若波罗蜜多和最后法轮中所说的自性住种姓是同一个意思。光显论中，圣天说：“一切胜者的住所，就是一切有情，因为那是如来藏。”这表明，在究竟的续部中所说的空性与大悲无别的金刚大种姓，这两者是无别的。
English
Therefore, regarding this key point of meaning, the views of the Omniscient Dharma King, Gyalwang Rangjung Dorje, and Omniscient Dolpo are in agreement, and I see that the views of the ancient saints are in accordance with reality. All three consider the final turning of the wheel to be the ultimate definitive meaning. The teachings of the former two have already been quoted and can be understood. Omniscient Dolpo says in "Mountain Dharma Decisive Meaning Ocean": "The basis for purifying defilements is the Tathagatagarbha. The path for purifying defilements is Vajra Yoga. The basis for purifying defilements is the inseparable result Dharmakaya." And, "Whatever is devoid of all dharmas, yet is the immaculate, countless Dharmakaya. Although separated from dharma and person, self and selflessness, it is Suchness, the pure self. Although it transcends the extremes of existence, non-existence, permanence, and annihilation, it abides as the steadfast, unwavering Yungdrung. Although all phenomena lack inherent existence, they are dedicated to the self-luminous nature." As stated in the praise, the ultimate truth of emptiness and selflessness, freedom from extremes, and the absence of inherent existence are established as the great equality free from elaboration. That is inseparable from the immaculate qualities of the Dharma, and it is the basis from which all phenomena of samsara and nirvana arise. From the aspect of unchanging nature, it is expressed with terms such as "Dharmakaya" and "pure self." In particular, in the chapter on lineage, the Sutra Which Gathers says: "The Suchness of the past, the Suchness of the future. The Suchness of the present, the Arhat Suchness. The Suchness of all dharmas, the Victorious Suchness. The Suchness of all dharmas, all these are without distinction." And, "This is the supreme Dharma treasure and the noble Dharma maker. It is the Buddha lineage, the treasury of happiness and well-being for beings. The protectors of the past and future ten directions of the world, although they are born from this, the Dharmadhatu will never be exhausted." Therefore, it is considered that the Prajnaparamita, in which the basis and result are inseparable, and the naturally abiding lineage spoken of in the final turning of the wheel are the same in meaning. In the Lamp Illuminating, Glorious Chandrakirti says: "The abode of all the Victorious Ones is all sentient beings, because it is the Tathagatagarbha." This indicates that the great Vajra lineage, in which emptiness and compassion are inseparable, spoken of in the ultimate tantras, these two are inseparable.
Chinese
现在以它作为修习的基础。修习它的道路，是从诸佛的殊胜种子所生的福德资粮中产生的。为了遣除一切突如其来的垢染，精勤修持具足清净智慧的轮涅。共同的是，为了遣除二身的障碍之垢，必须修学二资粮道。不共的是，依靠金刚瑜伽等，展现无二双运的智慧，总摄自性心髓而宣说。这里所说的无二智慧，是哪两者无二呢？是法界与自生智慧融为一体，味道相同。这即是究竟的空性大悲，方便与智慧，乐空无别双运，味道相同。究竟的实相之智与所知合一，界智无别，味道相同。如此这般的般若波罗蜜多之体性，是基般若波罗蜜多和果般若波罗蜜多究竟，本体无别的真如。显现它的道，以及宣说它的经论，只是假立而已。同样，大中观、大手印、俱生和合、与诸佛和合、金刚瑜伽、极瑜伽、乐喜、密集、时轮等等，凡是所说的属于真如的种种名称，无论是经论道，都是假立的，基和果本体无别的一切，都说是体性。这是所有甚深究竟的经续的总释，是所有金刚语的结解，是所有甚深密意的意义解释。然而，要如实通达这些，必须舍弃先前的恶劣习气，依靠体验四导师和十地菩萨的甚深口诀的殊胜明灯。因此，后二法轮和金刚乘意义相同，但在修持时，要念诵甚深法性。
English
Now, taking it as the basis for practice. The path of practicing it arises from the accumulation of merit born from the excellent seeds of the Buddhas. In order to dispel all sudden defilements, diligently practice the mandala of pure wisdom. Commonly, in order to dispel the defilements that obscure the two bodies, one must study the two accumulations of merit. Uncommonly, relying on Vajra Yoga etc., manifest the wisdom of non-dual union, summarizing the essence of nature and speaking. Here, what is meant by non-dual wisdom? What two are non-dual? It is the Dharmadhatu and self-arisen wisdom merging into one, with the same taste. This is the ultimate emptiness and compassion, skillful means and wisdom, indivisible bliss and emptiness in union, with the same taste. The ultimate knowledge of reality and the knowable are one, and the realm of wisdom is indivisible, with the same taste. Such a characteristic of Prajnaparamita is the basis Prajnaparamita and the ultimate result Prajnaparamita, the Suchness that is inseparable in essence. The path that manifests it, and the scriptures that teach it, are merely nominal. Similarly, Mahamadhyamaka, Mahamudra, Coemergent Union, Union with all Buddhas, Vajra Yoga, Supreme Yoga, Bliss, Guhyasamaja, Kalachakra, and so on, all the various names that belong to Suchness that are spoken of, whether they are scripture or path, are nominal, and everything that is inseparable in essence between the basis and the result is said to be the characteristic itself. This is the great general commentary on all the profound and ultimate Sutras and Tantras, the great unknotting of all the Vajra words, and the great explanation of the meaning of all the profound intentions. However, to truly understand these, one must abandon the previous bad habits and rely on the excellent lamp of experiencing the profound instructions of the four teachers and the ten Bhumi Bodhisattvas. Therefore, the latter two Dharmacakras and the Vajrayana have the same meaning, but when practicing, one must recite the profound Dharma nature.