Chinese
甚深且广大的， 所有教言所诠释的心要义。 不谬的了义中观之见， 具利根者积资上师之口诀， 唯由修习体验而证悟， 若以言词争辩及理智分析， 则不能如实证悟，经论释中亦云： 胜义超离世间之思辨， 不能以推测与争辩而证悟， 超离分别念，极微细且深奥， 是各自自证之行境， 不可言说且名言断绝处， 无诤即是胜义谛， 此乃超离一切分别之体性。 如是宣说，乃达瓦之歌中梵天之音， 狮子吼声无可辩驳地宣告。 此外，巴瓦亦云： 有分别与无分别之识， 不能证悟胜义谛。 寂天菩萨亦云： 胜义非为心识之行境， 心识乃世俗谛。 是故，依此轮回解脱之， 基石智慧与因之乘中， 于基上以道净治垢染之理， 以及心要之义，需了知其与外道所计度之， 我不同之理， 并思维佛陀于初二法轮中， 未曾明说心要之必要， 尤需执持心要之义， 特别是吾等密咒士， 需知晓因续等三之体性， 以及二次第修持之基、因、果之， 大乘共称之住处转变之， 体性等，以及所净、能净， 大圆满、大手印等口诀之， 体性，如是行持之时， 皆不离他空见中观之宗风。 是故，于末法轮之如来藏， 大圆满者以普贤王如来之名， 安立，其平等安住于轮回涅槃之界中， 其力用显现虽如轮回般生起， 然非因是轮回而堕恶趣， 亦非因是涅槃而趋向善妙， 故其见解是轮回涅槃无别。 不需寻觅果位功德，本自圆满于基位， 或者说，诸法皆圆满于自生法界中， 于彼之上再无他法可得， 故以“大”字宣说，成就大圆满。 耶谢扎之文殊口授
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Profound and vast, The essence of all teachings proclaimed by the scriptures. The unerring view of definitive meaning Madhyamaka, And the guru's instructions gathered by sharp-witted ones, From realization solely through meditative experience, Not through verbal debates and intellectual analysis, One cannot realize it as it is, even in the commentaries of the sutras. The ultimate truth transcends worldly speculation, It cannot be realized through inference and debate. Transcending conceptual thought, supremely subtle and profound, It is the domain of individual self-awareness, Beyond expression and cessation of all terms, Non-contention is the ultimate Dharma, This is the nature that transcends all conceptual thought. Thus it is said, from the song of Dawa, the voice of Brahma, The lion's roar is proclaimed undeniably. Furthermore, Bhava said: With conceptual and non-conceptual consciousness, The ultimate truth cannot be realized. Shantideva also said: The ultimate is not the object of the mind, The mind is considered to be conventional truth. Therefore, by this, the basis of cyclic existence and liberation, In the vehicle of the basis-wisdom and cause, How to purify defilements on the basis with the path, And the meaning of the essence, one needs to understand how it is different from the self contemplated by the tirthikas, And contemplate the necessity of the Buddha not clearly explaining the essence in the first two turnings of the wheel, Especially we, the mantra practitioners, Need to know the nature of the three, such as the cause tantra, And the basis, cause, and effect of the practice of the two stages, The nature of the transformation of the common dwelling place of the Great Vehicle, And the object to be purified, the means of purification, The instructions of Dzogchen, Mahamudra, etc., As long as one practices in this way, One does not deviate from the tradition of the Shentong Madhyamaka view. Therefore, in the Tathagatagarbha of the final turning of the wheel, Establish it, which equally abides in the realm of samsara and nirvana, Although its energetic display arises like samsara, It does not fall into negativity because it is samsara, Nor does it tend towards goodness because it is nirvana, Therefore, their view is that samsara and nirvana are inseparable. Without seeking the qualities of the result, it is complete in the basis, Or rather, all phenomena are complete in the self-arisen Dharmadhatu, Above that, there is nothing else to be attained, Therefore, it is proclaimed with the word "Great," accomplished as the Great Perfection. The oral instructions of Manjushri from Yeshe Zhab
Chinese
从……中。大圆满智慧总集之身，完全清净之身大金刚持，具德一切之自性，以这二次第，连同痛苦之路，即使在三劫中，获得与自己相符的无上菩提，获得后稍微聚集那安乐，瑜伽士为何不修习它？如是说，二法一切皆为错觉所显现。世俗诸法非为见之境，不执取取舍行为之相，自性离戏之宗派，于彼见之如是守护，所谓修，亦仅为对境之词。遮止作意，于大圆满法中无有。大圆满因舍弃作意，与和尚相符，藏地自诩智者如是说，遮止作意乃中观之诀窍。如是，在莲花戒的《修次第》中说：识不位于任何事物上，不对任何事物进行分别，心中没有任何念头，舍弃一切作意。如是说，最初的止观之修法，难道不会变成和尚之法吗？大圆满法无有希求与恐惧之果，于无有希求与恐惧之界中，果圆满。其他，玛哈瑜伽之生起次第亦是，将显有立为基础，本来就在坛城中，一切幻化网之，所依为宫殿，能依为本尊，仅是观想清晰。此与密集等续部，以及圆满次第等大瑜伽士相同。在阿底法中，生起次第秘密集聚无有戏论。瑜伽极瑜伽大圆满中，若有人说有因和果，那是不具大圆满证悟之义。若说胜义和世俗为二，那是诽谤之语，那不能以无二而证悟。三世诸佛所证悟的，亦是不见为二，而证悟为一体。如是等等，在《普作王》中所说。在《黑茹迦》中说：无有修，亦无有修行者，无有本尊，亦无有咒语。如是说，这些都是究竟的密意一致。如是如实证悟见解后，不需要本尊和咒语等戏论。本来自身清净之坛城中，从因生出果，本尊之坛城
English
From... The embodiment of the Great Perfection's wisdom, the completely pure body of the Great Vajradhara, the essence of all glorious ones, with these two stages, even in three kalpas, along with the path of suffering, having obtained the supreme enlightenment that accords with oneself, having obtained it, slightly gathering that bliss, why doesn't that yogi meditate on it? Thus it is said, all dualistic phenomena are considered illusory appearances. All conventional dharmas are not objects of view, there is no grasping onto the characteristics of actions of acceptance and rejection, the tenet of being free from activity in nature. In cultivating the way of viewing it, what is called meditation is merely a word for the object of focus. Cessation of mental activity is not present in the Great Perfection system. The Tibetan scholars who boast of wisdom say that the Great Perfection, by abandoning mental activity, is in accordance with the Heshang. Cessation of mental activity is the essential instruction of the Madhyamaka system. As it is said in Kamalashila's "Stages of Meditation": "Consciousness does not abide on anything, does not conceptualize anything, there is no thought in the mind, abandoning all mental activity." As it is said, doesn't the initial practice of shamatha-vipashyana become the Heshang's method? The Great Perfection system has no expectation or fear of results; in the realm without expectation or fear, the result is perfected. Furthermore, the generation stage of Maha Yoga also establishes phenomena as the basis, originally in the mandala, all the illusory network's support is the palace, and the supported are the deities, merely visualizing clearly. This is the same as the tantras such as Guhyasamaja, and the great yogis such as the Dzogchen cycles. In the Ati system, the generation stage of Guhyasamaja has no elaboration. In Yoga, the exceedingly pure Yoga, the Great Perfection, if someone says there is cause and effect, then that does not possess the meaning of realizing the Great Perfection. If one speaks of ultimate truth and conventional truth as two, that is a word of slander, and one cannot realize it through non-duality. What the Buddhas of the three times realize is also not seeing as two, but realizing as one entity. As it is said in the Kunje Gyalpo. In the Hevajra it is said: "There is no meditation, nor is there a meditator, there is no deity, nor is there mantra." As it is said, these are all ultimately of one intention. If one realizes the view as it is, one does not need elaborate deities and mantras. In the mandala of one's own mind, which is pure from the beginning, from the cause arises the result, the mandala of the deity.
Chinese
因此，通过四支念修圆满后，观想融入之自性自然成就，如是说。如同《嘿日金刚》所说：无戏论之自性中，天尊与咒语皆存在。如是说故，瑜伽之瑜伽士，以阿底甚深之语所诠释，其上师，欲求无有其他圆满次第之甚深瑜伽。因此，大圆满之住法，与他空大中观一致。在圣地印度，导师龙树与圣天月称，以及龙菩提、巴瓦维韦卡，无著兄弟、智稳、陈那、护法、法称、弥勒祥寂，旃扎罗睺罗、狮子贤、智足，莲花生、毗卢巴和金洲，以及圣者印度阿阇黎赤等，所有了义班智达和成就者，仅是暂时的需要，究竟皆持他空之见。在藏地，先前的玛尔巴、米拉日巴、冈波巴三尊，以及帕竹等追随者，也唯独持他空中观之见。噶玛噶举派也与此相同。特别是让琼多吉精进努力，善说此理，使之明晰。多钦哲、觉囊一切智者多罗那他，是布·谢拉嘉的授记弟子。从此之后，是尊者多罗那他。觉囊派作为他空宗的宗主，次第撰写了许多见解方面的著作。不动金刚、众生怙主玉扎巴说：通过加持，证悟应成派之见解。自那以后，噶玛噶举派，大多数都持应成派的宗见。一切智者大法源，与上师之见解他空自性相符。具足清净誓言的三位慈尊及其弟子众，以及一切智者无垢光等，敏林昆钦、持明吉美林巴等，宁玛派认识自性者，将大圆满见与此相融合。因此，应执持胜义谛，不应诽谤自空者。各自的宗见，这两种空性之理，见解的安立界限并不相违背。圣者二尊不可能有内在的矛盾。因此，说他空者在入定禅修之时，遮止戏论之相，自
English
Therefore, having perfected the four branches of approach and accomplishment, one should view the spontaneously accomplished nature of absorption as it is said. Similarly, in the Hevajra Tantra, it is said: "In the nature free from elaboration, deities and mantras are fully present." Therefore, for the yogis of Yoga, the Ati-Shintui sound is taught, and their lamas desire the exceedingly profound Yoga without any other completion stage. Therefore, the way of abiding in the Great Perfection is in accord with the Great Madhyamaka of Other-Emptiness. In the noble land of India, masters like Nagarjuna, Aryadeva, Chandrakirti, Nagabodhi, Bhavaviveka, the brothers Asanga and Vasubandhu, Sthiramati, Dignāga, Dharmapala, Dharmakirti, Maitrīpāda, Candrarāhula, Simhabhadra, Jñānapāda, Padmasambhava, Virupa, and Serlingpa, as well as the noble Indian Acarya Red, all the definitive Paṇḍitas and Siddhas, only had temporary needs, but ultimately held the view of Other-Emptiness. In Tibet, the former Marpa, Mila, and Dakpo three, along with their followers such as Phagmo Drupa, exclusively held the view of Other-Emptiness Madhyamaka. The Karma Kagyu lineages are also similar to this. In particular, Rangjung Dorje exerted effort and clearly explained this, making it clear. Dolpopa Sherab Gyaltsen, the omniscient of Doljo Nang, was a prophesied disciple of Bu Sher Gyal. From him came Jetsun Tāranātha. The Jonangpas, as the masters of the Other-Emptiness doctrine, sequentially composed many texts on views. Mikyö Dorje, the protector of beings Yudrapa, said, "Through blessings, realize the view of Prasangika." Since then, most of the Karma Kagyu lineages have held the Prasangika view in terms of philosophical language. Kunkhyen Chenpo Chökyi Jungne (the Great Omniscient, Source of Dharma) found the Other-Emptiness view of his predecessors to be in accordance with his own understanding. Along with the assembly of students, Damtsang Jamyang Sum, as well as Kunkhyen Drimé Özer and others, Minling Kunchyen, Rigdzin Jigme Lingpa, and others, Nyingma practitioners who recognized their own nature, integrated the Great Perfection view with this. Therefore, one should hold the ultimate reality as supreme and not denigrate those who hold Self-Emptiness. In these two ways of emptiness, according to their respective views, the boundaries of establishing views are not contradictory. Since it is impossible for the two noble ones to have internal contradictions, when those who speak of Other-Emptiness meditate in equipoise, they prevent the appearances of elaboration, and self-
Chinese
如我一般行持。自空论者在修习和行持之时，与他空相符，在积累二资粮之时，将名为二无别圆成慧识者，以承认为有而作为基础进行行持。因此，将成为四宗派顶峰的中观，认为没有差别，金色的班禅释迦胜妙善说。胜者所授记的宝生寂静和，隐日昂旺扎巴和，弥勒巴和阿底峡等，认为二种中观没有相违。萨班虽然认为本体自空论的中观不存在，但详细讲述了自性究竟无我心髓的智慧的安住方式，因此与后法轮相符。注释：即赞颂释。其他如《二观察金刚藏释》和，《续释道次第道果》等，将因续、道续、果续进行区分，以及所净、能净、净果三种等，因之金刚执持最初佛等，自宗所许密咒的生圆次第成熟解脱道，全部与他空中观没有二致。他空只是名字没有入心，如果认为究竟是自空，则与无遮相违，与密咒中所说的所净存在相违。因此，能净等的必要是，在见解之时虽然什么都没有，但在密咒中行持之时，说如密咒般存在，那么这些见解的安立界限就不会协调。如是等等以诸多理证进行成立。第二胜者洛桑扎巴，从大成就者恰多巴处听闻道次第和，口耳传承诀窍众多，其向大成就者所呈的请愿书中说，密咒和波罗蜜多修习口耳传承断绝，仅以词句和文字而感到茫然，执持见解之方而不进行修习，只专注于争论，以贪嗔之心，蒙蔽了智慧之眼，难以如理如实地生起。如是说，在成就者面前，尊者为了断除见解的关键之处的增益，请问后本尊金刚手，回答所请，回答如甘露妙药般。秘密主之口中说：父亲普贤王如来的密意，母亲普贤王母的心语，金刚持我之秘密语。成办大药丸。