Chinese
既然已经分开，之后要如何引导所化众生的修持？此外，智慧次第按照三转法轮，按顺序后者是究竟的。通过智慧成就，对于世间的错觉，依赖于业果的道理和对自我的执着，通过遣除戏论的佛法来引导，之后传授甚深实相的道理。诸佛讲法的这种方式是无上的。哪些先讲甚深，所化众生，用甚深来引导，之后不讲甚深，讲说不是所知境存在之事的言论，讲说了正确定和不确定的次第，非常混乱。此外，外道所说的我，就是我见的体性，具有这种特征，这超越了戏论。外道的量等与实相的法相结合，这里是显空不二，离言。当现量证悟法性光明时，就是舍弃二我之后的彼岸，成为我见的对治，在因的乘中，自明不变的体性就是真如。宣说为清净、常、乐的我性。在密法中，金刚我和光明的，双运次第生起，在心的金刚上，虽然这样讲，但因此那些外道，具有说我和他们相似的伟大心髓。那些人从能仁的教法中背道而驰。如果无著菩萨认为是唯识，那么没有找到听闻真实义的地方，在鸡足山，通过修持慈氏而成就，在兜率天，突破而成为十地自在的不败者，因为缺乏真实义的佛法，所以说无著菩萨宣说了唯识宗，如果这样说就说吧。如果不是这样，那么预言能辨别了义和不了义的，获得了三地的圣者无著菩萨，如佛所说，将后者安立为真实义，并且很好地阐述了那个道理，说不是究竟，这合理吗？哪些显经和密经的究竟意义，诸佛宣说不相违背，是相同的。如果不是这样，那么密法的见解，是胜过还是低于中观的见解？如果胜过，那么与佛陀有第四和第五种能仁的密意相违背。如果低于，那么一生中成就佛果的，甚深见解就变成了唯识。因此，因为所取境没有真实成立，为了断除所取义的分别念，并且因为没有断除能取，等等。记得吗？也，能取都是真实的
English
Since it has been separated, how will you guide the practice of the beings to be tamed afterwards? Furthermore, the wisdom gradually follows the three turnings of the wheel of Dharma, and in order, the latter is ultimate. Through the accomplishment of wisdom, regarding the illusion of the world, relying on the principle of karmic results and the attachment to self, guided by the Dharma that dispels elaboration, and then imparting the profound truth of reality. This way of teaching Dharma by the Buddhas is unsurpassed. Those who first teach the profound, the beings to be tamed, guided by the profound, and later do not teach the profound, speaking of matters that are not the existence of objects of knowledge, speaking of the order of definite and indefinite, is very confusing. Furthermore, the self spoken of by the non-Buddhists is the nature of the view of self, possessing such characteristics, this transcends elaboration. The measure of the non-Buddhists and so on are combined with the Dharma of reality, here is the non-duality of appearance and emptiness, beyond words. When the luminosity of Dharma-nature is directly realized, it is the other shore after abandoning the two selves, becoming the antidote to the view of self, in the vehicle of cause, the self-luminous, unchanging essence is suchness. It is proclaimed as the nature of purity, permanence, bliss, and self. In the tantras, the Vajra self and the luminous, the union arising in stages, on the Vajra of the mind, although it is spoken of in this way, but therefore those non-Buddhists, possess the great essence of saying that the self is similar to them. Those people turned away from the teachings of the Sage. If Asanga considers it to be only mind, then there is no place to hear the definitive meaning, in the Kukkurapada Mountain, through the practice of Maitreya, he attained accomplishment, in Tushita heaven, breaking through and becoming the undefeated master of the ten grounds, because of the lack of the Dharma of definitive meaning, so say that Asanga proclaimed the Mind-Only school, if you say so, then say it. If it is not so, then the noble Asanga, who was prophesied to be able to distinguish the definitive and the non-definitive, who attained the three grounds, as the Buddha said, established the latter as the definitive meaning, and explained that principle well, is it reasonable to say that it is not ultimate? Those who say that the ultimate meanings of the sutras and tantras, the Buddhas proclaimed that they are not contradictory, they are the same. If it is not so, then is the view of tantra superior to or inferior to the view of Madhyamaka? If it is superior, then it contradicts the fact that the Buddha has a fourth and fifth kind of intention. If it is inferior, then the profound view that accomplishes Buddhahood in one lifetime becomes only mind. Therefore, because the object of grasping is not truly established, in order to eliminate the conceptual thought of the object of grasping, and because the grasper is not eliminated, and so on. Do you remember? Also, all the graspers are real.
Chinese
以欲成就者，以善巧方便。 无论如何修习，仅得自利之果。 若不能胜，则依此理。 言说是魔业，应知之。 故从末轮宣说， 经续心释之无垢光，金刚心释、恰多之上释三续， 经慈氏五法三者， 无著龙树父子究竟之， 见解他空大中观， 密咒之续部生圆一切。 立宗见解一致， 于因之乘，心性自性之， 光明以及八识等， 仅略示，而显现彼义之， 隐义次第二，总与差别， 共同道之修习大手印， 不共甚深之实相要诀， 见解决定，修习而串习， 赤见觉坐，要诀之艾灸， 本性显现，本来清净立断， 光明决定，任运顿超， 究竟义乃大圆满。 故于了义末轮成立。 说道：恒常安乐之根本，胜者佛陀经咒教， 彼等心要，见修行之要诀， 然彼亦为种种多欲所， 如为树叶所蔽之佳果。 种种法门，无数调伏之众生心， 调伏之方便，何为道之扼要唯一？ 故经咒究竟为何， 融为一体无违之要诀， 舍弃见修实相如何之念， 于琐碎之处散乱之愚者前， 此等有何用？于闻思之精要， 融摄之智者，世间宜求之。 多闻如醉酒之象， 显现喧嚣之骄傲充满， 似无引导意之车之时机， 于安乐舒适之床上入睡。 然能以少许而明多义之， 仅为目录，正文于彼处阅览。 以此钥匙开启经咒之门， 愿以如实见之财而富饶。 大乘二宗中，从了义大中观之理而善加判别的言论，名为《如来藏庄严》，此书已广为流传。
English
Those who desire accomplishment, with skillful means. However one meditates, only the fruit of self-benefit is obtained. If one cannot overcome, then according to this principle, speaking is the work of demons, know this. Therefore, it is taught from the final turning of the wheel, The stainless light of the commentaries on the mind of sutras and tantras, The three continuums of the Vajra Heart Commentary, the Upper Commentary of Chakdor. The five dharmas of Maitreya's Sutra, the three, The ultimate views of Asanga and Nagarjuna, father and sons, The Great Madhyamaka of Other-Emptiness, The generation and completion stages of the tantric scripture classes, all of them. The tenets and intentions are in complete agreement, In the vehicle of cause, the nature of mind itself, The luminosity and the eight consciousnesses, etc., Having shown only the generalities, the hidden meaning that manifests that meaning, The general and specific aspects of the two stages, The common path's meditation, Mahamudra, The uncommon, profound key points of reality, Having settled the view, repeating the meditation, Naked seeing, Chökzhak, the moxibustion of the key points, The manifestation of inherent nature, Kadak Trekchö, The settling of luminosity, Lhundrup Tögal, The ultimate meaning is taught as Dzogchen. Therefore, it is established in the final definitive wheel. Said: The root of constant bliss, the supreme Buddha's sutra and tantra teachings, The essence of those, the key points of view, meditation, and conduct, However, that is also obscured by various desires, Like a good fruit obscured by a pile of leaves. Various dharma doors, countless minds of beings to be tamed, What is the one crucial point of the path for taming? Therefore, whatever is the ultimate of sutra and tantra, The key point of being integrated into one without contradiction, Abandoning the thought of how the view and meditation are in reality, In front of the fools who are distracted by trivial matters, What is the use of this? For the essence of hearing and thinking, It is appropriate for the intelligent ones who integrate to seek meaning in the world. Much learning is like an elephant drunk with alcohol, Manifesting the pride of clamor, filled with arrogance, It seems there is no opportunity to guide the chariot of the mind, Falling asleep on a comfortable bed of ease. However, it is only a title that can clarify many meanings with a few words, Look at the texts there. With this key, open the door of sutra and tantra, May you be enriched with the wealth of seeing reality as it is. Among the two vehicles of the Great Vehicle, this discourse, which clearly distinguishes the mode of the definitive Great Madhyamaka, is called "The Ornament of the Sugata-garbha," and it has become widespread.
Chinese
萨迦国王第七世策旺确竹贝桑波以佛语和论著为证而写，一切吉祥！
English
Written by the 7th Sakya King, Tsewang Chokdrub Palsangpo, with the words of the Buddha and treatises as witness. Sarva Mangalam!