English
Thus it is said. If this principle is well understood, then all the profound key points of the Paramita Vehicle are gathered in this definitive secret vehicle, and all internal contradictory elaborations can be cut off. Therefore, regarding the establishment of the three natures—the completely imputed, the other-dependent, and the thoroughly established—understand this meaning by combining them with each other. Because in the treatises of the Madhyamaka school, it is also said that without relying on conventional terms, the ultimate truth cannot be realized, and this is also demonstrated. From this, it can be known that the key points of the three natures are in accordance with the good explanations of all the regent Maitreya, and there is no error in the stated establishment. Moreover, in the Mother of the Conquerors (Prajnaparamita Sutra), for all phenomena such as form, the meaning of dividing them into three categories—dharmata (nature of phenomena), the completely imputed, and the discriminated—is precisely this. Therefore, those who regard the meaning of the Prajnaparamita as the standard, if they deviate from this conventional establishment, will become increasingly distant from the meaning. However, in the establishment of the truth, the latter two (other-dependent and thoroughly established) are the latter, and the other two (completely imputed) are the other. For this situation, most people are arguing. Therefore, for the Madhyamikas, although the ways of establishing the conventional are not exactly the same, there is no difference in explaining the ultimate truth, which is free from elaboration. If there is something other than the ultimate truth, then due to the interdependent relationship, if this "one" is the nature of Madhyamaka, then that "other" will become an extreme view. In short, all the teachings of the Buddha are such that the hidden meaning of the former is clarified by the latter. Therefore, no matter how many high and low vehicles there are, they only differ in the establishment of the hidden meanings of the scriptures and oral instructions. Although there are great differences in the directly shown meanings, there is no difference in the ultimate meaning. Therefore, the treatises of Indian sages, some say there are great differences, and some say there are no differences, this is the basis of their intention. However, in this land of snow, without properly understanding this kind of difference, they boast that insisting on their own views and refuting the views of others is a special characteristic. Similarly, regarding the distinctions and classifications of bliss and emptiness, philosophical tenets, and the two stages of mantra, many debates have been made without properly understanding them. Therefore, do not rely on words, but rely on the oral instructions that rely on meaning, and thereby understand the way to establish that all the Buddha's words are without contradiction.
Chinese
因此，如同尊者您将唯一的种姓之主，成就自在蒋秋多吉的转世仁波切，将经续意旨的所有深奥精要汇集为心髓，传授了极深秘密的心要一般。如此这般完全确定之后，与情况相符地修持道时，在因果二乘中，于名相因乘大乘中，将心性仅仅视为成佛之因，为了获得果位佛陀之本体，凭借种姓和善知识的力量，生起愿行菩提心，以信解回向等善巧方便，修学六度等二资粮双运之道。于果位密咒乘中，则以心性从现在起就安住于佛陀之本体，以灌顶使其成熟，以清净的誓言约束自相续，与真实情况相符地修持生圆次第道。扼要而言：名相因乘，知众生成佛之因；果位密咒乘，修心性为佛陀之本体。如是。于密咒中，在事行等外续部中，由于对之前经部所说的二谛无别获得了更深的定解，因此，胜义谛中，我和本尊二者虽无有他体成立，但在世俗谛中，观想完全清净的本尊与自己如同主仆、兄弟朋友等，忆念并修持身语意的相，从而凭借这种特殊的定解之见，加持自己的相续，获得二种成就。也就是说，一切遍知荣波所著的《金刚手灌顶续》中所说之义，在此密咒之际，凭借超越平凡显现的，依止于可信的教言和殊胜的口诀所生起的，以个别观察的智慧所决定的意义，与相互依赖、行为作用以及法性之理不相违背的全知之量，宣说了三种。也就是说，为了证悟法性，对于所测度的各种方便之相，称为异熟之神；证悟法性，称为果位自性之神，即法性与法性之
English
Thus, just as Your Holiness has imparted the profound and secret heart essence, encapsulating all the essential points of the sutras and tantras, to the sole master of your lineage, the reincarnation of Drubwang Jangchub Dorje, in the same way. Having thus thoroughly established this, and in accordance with the circumstances, when practicing the path, among the two vehicles of cause and effect, in the great vehicle of the causal characteristic, mind itself is regarded merely as the cause of Buddhahood. In order to attain the state of Buddhahood itself as the primordial attainment, through the power of lineage and spiritual friends, generating the aspiration and engagement Bodhicitta, and through skillful means such as aspiration and dedication, one trains in the path of the union of the two accumulations, such as the six perfections. In the resultant secret mantra vehicle, mind itself, abiding in the essence of Buddhahood from the present moment, is matured through empowerment. Having bound the continuum with pure vows, one meditates on the path of generation and completion stages in accordance with the true state of affairs. In essence: The causal characteristic vehicle knows sentient beings as the cause of Buddhahood; the resultant mantra vehicle meditates on mind itself as the essence of Buddhahood. Thus it is. In mantra, in the outer tantras such as Kriya and Charya, because of a deeper understanding of the inseparability of the two truths as explained in the sutras, although in ultimate truth, self and deity are not established as separate entities, in conventional truth, one views the completely pure deity as being like a master and servant, brothers, or friends. By contemplating and practicing the signs of body, speech, and mind, one relies on a special view of certainty that blesses one's own continuum and attains the two siddhis. That is to say, the meaning as explained in the tantra of Vajrapani empowerment by Kunkhyen Rongpo, in this context of secret mantra, relying on trustworthy teachings and sacred instructions that arise from transcending ordinary appearances, the meaning determined by the wisdom of individual analysis, the omniscient measure that does not contradict interdependence, action, and the nature of reality, are the three that are taught. That is, for the sake of realizing the nature of reality, the various signs of skillful means that are examined are called the deity of ripening; realizing the nature of reality is called the deity of the nature of the result, that is, the nature of reality and the nature of reality.
Chinese
现在，所有不欺骗地获得成就的方法都已确立为量。通过将身语意结合的誓言，实现身语意的成就，这也是依赖于缘起而产生的，因此它显示了法性的法性。如此确定之后，通过入门之门，如水灌顶等使其成熟。行为安住于沐浴和洁净，依赖于自身、本尊、念诵和禅定的真如等。自身的三门清净，以清净本尊的身语意之相印持而修习，由此获得共同成就，如欲界和色界的持明等；以及不共的究竟果位，如十六世或七世等，如同铁变成金子的计算一样。无论三族姓或四族姓等，哪一个是族姓之主，都与其无二无别地证得菩提，这是依赖于缘起的力量。经续中说：例如，依靠摩擦木，如果摩擦木被摩擦，从人的努力作为因中，就会产生具有力量的火。同样，观想真言和手印，三者聚合，就会产生伟大的我，产生之后，就能做心中所想的业。如是说。对于此，以究竟果位的智慧自性显现的任何方式作为道用，具有果为道用的方式，因此胜于经道，是快速道。在方便乘或无上瑜伽部三部中，尤其是对大平等之义具有特殊定解，不仅在胜义谛中，而且在世俗谛中也具有无二的见行。将轮回和涅槃的一切法都视为清净、平等、真谛、无别，超越心识对境的殊胜法身大界，本来成佛的自性而加以确定。通过四灌顶使其成熟，安住于平等的誓言，修习能清净四种状态迷乱的道——生起次第、圆满次第和双运。无论何种行为，都将远离净与不净、取舍、遮破和建立而作为道用。总之，以大平等的见行来
English
Now, all the methods of achieving accomplishments without deception have been established as valid means of cognition. Through the vows that unite body, speech, and mind, the accomplishment of body, speech, and mind is also dependent on arising from conditions, therefore it shows the nature of reality. Having ascertained this, one matures through the gateway of entry, such as water empowerment. One abides in conduct with bathing and cleanliness, relying on self, deity, recitation, and the suchness of meditation. When one's own three doors are purified, one meditates and practices by sealing them with the signs of the pure deity's body, speech, and mind. Thus, one attains common accomplishments, such as the Vidyadharas of the desire and form realms, and uncommon ultimate results, such as sixteen or seven lifetimes, like the calculation of iron turning into gold. Whether it is the three or four family lineages, one becomes enlightened inseparably from whichever is the chief of the lineage, by the power of dependent arising. As it is said in the tantras: For example, relying on the rubbing stick, if the rubbing stick is rubbed, from the cause of human effort, a fire with strength will arise. Likewise, contemplate mantra and mudra, when the three are combined, the great self will arise, and having arisen, it will perform whatever deeds are thought of in the mind. It is said. In this, whatever arises as the wisdom nature of the ultimate result is used as the path, and because there is a way of using the result as the path, it is superior to the sutra path and is a swift path. In the Vehicle of Method or the three sections of the Unexcelled Inner Tantras, especially because there is a special ascertainment of the meaning of Great Equality, one possesses non-dual view and conduct not only in the ultimate truth but also in the conventional truth. All phenomena of samsara and nirvana are seen as pure, equal, true, and undifferentiated, and one ascertains that the transcendent great Dharmakaya, beyond the scope of mental activity, is the nature of original enlightenment. One matures through the four empowerments, and abiding in the vows of equality, one meditates on the path that purifies the delusions of the four states—the generation stage, the completion stage, and union. Whatever conduct one engages in, one carries it on the path free from clean and unclean, acceptance and rejection, negation and affirmation. In short, with the view and conduct of Great Equality,
Chinese
念诵最终会在今生或中阴等状态中得到净化。如《幻化网次第》所说：“无上乘中，胜义无分别，世俗中于一切，执持净与不净。方便大乘中，清净与痛苦，世俗亦无别，唯见高低尔。”又如《金刚秘密续》所说：“无上密咒之成就，以极精勤所修成，即于此生证成佛，于所化刹土示事业。无数金刚持诸尊，甚深道之究竟处。”如是等等。其中，生圆次第有三种。生起次第的玛哈瑜伽行者，将心性、法界、智慧、身语意、功德事业，即胜义七宝，视为自性任运成就的平等性；并了知从彼显现的世俗蕴、界、处等三者，圆满具足为本初清净的本尊坛城、身与智慧，从而确定真谛无别，远离所缘。如是，在甚深了义经部中，虽说以智慧庄严的法界是离戏且是离的基础，然仅以闻思确定其总义，现在无法现前。而在密咒中，由灌顶和次第二者的力量所生的各别自证智慧，以超越心及心所之相的甚深对境，于自身现前，此为极大差别。其理于《幻化根本续》中，于四种证悟、三种清净、四种平等、大自在之定解中宣说。初者，轮涅一切法皆为心与智慧的自显现，胜义中，根本为自生智慧，本体唯一；从彼显现的世俗诸法，亦未离彼之体性，如范字种子般显现为身与智慧；二谛本体无别，互相加持，安住于本体无异；如是甚深之安住方式，远离言说分别之境，由自证智慧现前。续