English
Act as I do. When those who speak of self-emptiness meditate and practice, when they accord with other-emptiness and accumulate the two accumulations, they take that which is called the two-in-one, perfectly established wisdom, as existing and engage in practice on that basis. Therefore, the Madhyamaka, which has become the pinnacle of the four tenets, is considered to be no different, as excellently explained by the golden-colored great Paṇchen Śākya. The prophesied conquerors, Ratnākaraśānti and, Nima Sangpo Ngawang Drakpa and, Maitrīpa and Atiśa, etc., consider the two Madhyamakas to be without contradiction. Although Sapaṇ considers the Madhyamaka that speaks of self-emptiness of essence to be non-existent, he extensively explains the way of abiding of the wisdom of the heart essence of ultimate selflessness, and therefore accords with the final turning of the wheel. Note: That is, the commentary on the praise. In other places, such as the "Two Examinations Vajra Essence Commentary" and, the "Tantra Commentary Lamdre," etc., the causal continuum, the path continuum, and the result continuum are distinguished, as well as the three: that which is to be purified, that which purifies, and the result of purification, etc., the vajra-grasping of the cause, the first Buddha, etc., the self-accepted generation and completion stages of mantra, the path of maturation and liberation, are all no different from other-emptiness Madhyamaka. Other-emptiness is just a name that has not entered the heart, and if one considers the ultimate to be self-emptiness, it contradicts negation, and it contradicts the existence of that which is to be purified as explained in mantra. Therefore, the necessity of that which purifies, etc., is that although there is nothing at the time of view, when practicing in mantra, it is said to exist as mantra, then those boundaries of the establishment of view will not be coordinated. Thus, and so on, it is established by many reasons. The second conqueror, Lobsang Drakpa, heard the Lamrim from the great accomplished Chagdopa and, many oral transmission instructions, and in the petition he presented to the great accomplished one, he said, the practice of mantra and pāramitā, the oral transmission has been cut off, confused by just words and letters, holding to the side of view and not practicing, only focusing on arguing, with attachment and aversion, obscuring the eye of wisdom, it is difficult to arise properly and truly. Thus he said, in the presence of the great accomplished one, the venerable one, in order to cut off all the additions to the key points of the view, asked, and the deity Vajrapāṇi, answered, the answer to the question is like the supreme medicine of nectar. From the mouth of the secret lord: The intention of the father Samantabhadra, the heart words of the mother Samantabhadri, the secret words of the vajra-holder, me. To accomplish the great medicine.
Chinese
心性光明务必彻知！如是说。如是等等，与大圆满自语相同之，本体自性大悲三者之，过失舍弃及修持所作等等，大圆满引导中亦无胜于此者。此外，业金刚上师之殊胜，罗桑扎巴弟子之殊胜，甘露药殊胜，正法之殊胜。如是说，道次第之词与见解等等，意义之法与传承根本皆汇于此。于此亦有因宗派偏见，大人物中一些，说不纯净语，然从法根本不纯净之，传承中生出清净是不可能之事。大成就者之观点，意义上是自空。宗喀巴大师将大手印、大圆满、息解、道果，以及那若六法、尼古二法等等所有诀窍，皆已听闻，然于分别进入自宗之，宗义之时，不认为其他见解为错谬，心子贡如嘉灿桑布，于《语教宝藏》中清楚地说，宗喀巴大师之意趣与大手印、大圆满相合。彼与证悟者蒋白嘉措，以及诺桑嘉措等观点一致，大手印、大圆满观点相合是自宗之精要。班禅罗桑确吉嘉灿，著有《大手印引导文——胜者之道》。中观、大手印、大圆满、道果、息解等等，名称虽多，然实修者们，若作分析，则知其意趣归于一致。阿旺罗桑嘉措于名义上，虽持格鲁派之见，然于究竟意义上，以大圆满为意修之核心。彼之引导文、口诀、窍诀等等，有诸多大圆满自语之精妙法门。掘藏师吉岭巴贝玛成列等等，宁玛派持教者们，是宗喀巴大师之语子。第五世达赖喇嘛之近侍中之殊胜者，且为菩提道次第传承之主尊，帕绷喀巴华觉伦珠，著有大手印、大圆满、中观三者总摄之引导文。如是等等，格鲁派持教殊胜者们，所持之精要皆汇集于此意义之根本文中。格鲁派后学者，未曾分析前辈之论著，以分别念之智慧，诋毁深奥之处，远离实修，将成舍法之人，故宗喀巴大师
English
May the nature of mind, clear light, be thoroughly understood! Thus it is said. Like that and so on, similar to the Dzogchen self-utterance, the essence, nature, and compassion, the three of them, abandoning faults and what should be practiced, etc., even in the Dzogchen instructions, there is nothing superior to this. Furthermore, the supreme of Karma Vajra Lama, the supreme of Losang Drakpa's disciples, the supreme of nectar medicine, the supreme of Dharma. Thus it is said, the words and views of the Lamrim, etc., the Dharma of meaning and the root of the lineage all converge on this. Even in this, due to sectarian bias, some great figures have spoken impure words, but it is impossible for purity to arise from a lineage whose Dharma root is impure. The Great Accomplished Ones' view is, in essence, other-emptiness. Je Rinpoche heard all the instructions of Mahamudra, Dzogchen, Pacification, Lamdre, and the Six Dharmas of Naropa, the Two Nikumas, etc., but when entering the tenets of their respective systems, they did not consider other views to be wrong, and the heart-son Gungru Gyaltsen Zangpo clearly stated in the "Precious Oral Instructions" that Je Rinpoche's intention is in accordance with Mahamudra and Dzogchen. He and Realized Jampal Gyatso, and Norzang Gyatso, etc., have the same view, and the agreement of Mahamudra and Dzogchen views is the essence of their own system. Panchen Losang Chökyi Gyaltsen composed the "Mahamudra Guidebook - The Path of the Conquerors." Madhyamaka, Mahamudra, Dzogchen, Lamdre, Pacification, etc., although there are many names, those who practice, if they analyze, will know that their intentions converge into one. Ngawang Lobsang Gyatso nominally held the Gelugpa view, but in the ultimate sense, he made Dzogchen the core of his practice. His guidebooks, oral instructions, key instructions, etc., have many exquisite teachings of Dzogchen self-utterance. Tertön Glingpa Pema Trinley, etc., the Nyingma holders of the teachings, are the speech-sons of Je Rinpoche. The supreme of the Fifth Dalai Lama's attendants, and the main figure in the lineage of the Bodhipathapradipa, Phawongkhapa Paljor Lhundrup, composed a guidebook that encompasses the three, Mahamudra, Dzogchen, and Madhyamaka. Like that and so on, the essence of what the supreme Gelugpa holders of the teachings hold is gathered in this root text of meaning. Later Gelugpa followers, without analyzing the scriptures of their predecessors, with the wisdom of conceptual thought, denigrate the profound places, are devoid of practice, and will become rejecters of the Dharma, therefore Je Rinpoche
Chinese
向大成就者呈上的请愿书也是这样的用意。坚持自宗最为兴盛，是往昔诸位尊者恩德所致。然而，由于想要自赞毁他，对于上师的教言，明知故犯地轻视，如同弑父敲锣的后代一样众多。关于三转法轮的了义与不了义之分，在持咒自在王所请问的经中，以珠宝匠人磨砺珠宝为例说明，并且初转法轮以无常、痛苦、无我、不净等令人厌离之语，引入调伏之法。中转法轮以空性、无相、无愿三种解脱门，使人领悟如来之理。末转法轮以不退转之法轮，以及三转法轮完全清净之语，引入如来之境。这三种次第也是为了适应所化众生，依次引导至菩提道。因为担心根器低劣者误执为我，所以最初没有宣说此心要之语，而是以初转、二转法轮调伏心性后，才向根器深厚者宣说此理。其中，初转法轮和中转法轮，是殊胜且有针对性的不了义之法，而成为争论之源的末转法轮，则是无上且无有针对性的，并非争论之源的了义究竟法轮。胜者在《解深密经》中阐明了此意。因此，世间若无与导师同等之第二量士夫，那么希求解脱的智者们，又怎能阻止他分辨了义与不了义呢？末转法轮中宣说的“我”，虽然是不了义，但若执为了义，则有些藏人说会与外道的“我”相同。那么，关于下、中、上三种根器的差别，胜者虽然依次宣说了调伏所化众生的方法，但为何要重复宣说初转不了义、中转了义，以及再次宣说不了义呢？如果说是密意，那么密意何在？难道不是为了让所化众生迷惑吗？如果末转法轮是不了义，那么是否存在了义之因的第四法轮呢？如果说没有，那么第二种否定词，会让人误以为末转法轮是否定之否定，导师没有很好地
English
The petition presented to the great accomplished one also has this intention. Upholding one's own system and making it extremely prosperous is due to the kindness of the noble lords of the past. However, because of wanting to praise oneself and denigrate others, while seeing the scriptures of the superiors, they knowingly despise them, like the descendants who kill their fathers and beat the victory drum are many. Regarding the distinction between the definitive and provisional meanings of the three turnings of the Dharma wheel, in the sutra requested by the King of Dhāraṇī Power, it is explained with the example of a jeweler polishing a jewel, and the first turning of the Dharma wheel introduces the Dharma of taming with words of impermanence, suffering, selflessness, impurity, etc., which cause aversion. The intermediate turning of the Dharma wheel, with the three doors of liberation of emptiness, signlessness, and wishlessness, enables one to comprehend the Thus-Gone One's way. The final turning of the Dharma wheel, with the wheel of non-retrogression and the words of complete purification of the three turnings, introduces one to the realm of the Thus-Gone One. These three stages are also to suit the beings to be tamed, and to gradually lead them to the path of enlightenment. Because of the fear that those of inferior intellect might mistakenly grasp at a self, this essential word was not taught at first, but after taming the mind with the first and second turnings of the Dharma wheel, this truth was then taught to those of great intellect. Among them, the first and intermediate turnings of the Dharma wheel are provisional meanings that are superior and have a specific purpose, while the final turning of the Dharma wheel, which has become the source of contention, is the ultimate Dharma wheel of definitive meaning that is unsurpassed and has no specific purpose, and is not the source of contention. The Victorious One clarified this intention in the *Saṃdhinirmocana Sūtra*. Therefore, if there is no second person of valid cognition in the world equal to the Teacher, then how can the wise who desire liberation prevent him from distinguishing between the definitive and provisional meanings? The "self" taught in the final turning of the Dharma wheel, although it is provisional, if it is grasped as definitive, then some Tibetans say that it will be the same as the "self" of the non-Buddhists. Then, regarding the differences between the inferior, intermediate, and superior intellects, although the Victorious One has taught the methods of taming beings to be tamed in sequence, why is it necessary to repeat the provisional meaning of the first turning, the definitive meaning of the intermediate turning, and again the provisional meaning? If it is said to be intentional, then what is the intention? Is it not taught as a way to confuse the beings to be tamed? If the final turning of the Dharma wheel is provisional, then is there a fourth Dharma wheel that is the cause of the definitive meaning? If it is said that there is not, then the second negative word will cause one to mistakenly think that the final turning of the Dharma wheel is a negation of negation, and the Teacher has not properly