English
As ignorance gradually subsides, in order to manifestly reveal the primordially pure mandala, the wheel of inexhaustible adornment, this is the view, and the meaning of the view lies in practicing exactly as it is. At that time, taking the form of the result as the path, therefore Vajradhara calls it the resultant vehicle. If it is emptiness that is nothing at all, then practice will not transform into that, just like practicing the horns of a rabbit and the son of a barren woman. The reason for thinking in this way is that, as mentioned before, the doctrine of the intermediate turning of the wheel, the intention of the collection of intelligence, exists in the manner of no self-nature, thus eliminating all clinging to self and the signs of elaboration. Relying on this, many later scholars have made slight modifications to all the key points of view and practice, emphasizing only emptiness analyzed by speculative reason, and even when explaining the unsurpassed secret words of Vajradhara, they regard analytical emptiness as the reality, which is somewhat inconsistent with the profound dependent origination of the oral transmission and practice transmission, because in the tradition of the Depa, the intention of the instructions mainly lies in the transmission of experience and blessings. In general, the accomplishments of tantra are obtained from the initial liberation of the root, by gathering one's own fortune, devotion, and the blessings of the guru, and by practicing all the key points of view, practice, and conduct exactly according to the meaning taught by the wise guru. But it is not to say that scholars who are proficient in scriptures are completely unnecessary, because Vajradhara said: "Where the inexpressible co-emergent wisdom is, it is never found, but it is known through the guru's timely skillful means and instructions, and through one's own merit." And in the Sambhuti Tantra it says: "Even those who kill Brahmins daily, commit the five heinous crimes, and enjoy all the deeds of thieves, will be liberated by this path, and will not be stained by sin." From this it can be known. It can also be known from the biographies of the accomplished ones of the sacred land of India, and in Tibet, those who have attained accomplishment through the Nyingma school's generation stage, completion stage, and Mahamudra, as well as some of the later Lamdre practitioners, and the wise accomplished ones of the former Chod tradition, and the Kagyu lineage of Marpa, Milarepa, and Gampopa.
Chinese
过去的那些也和这相同。现在的这些修行者，只是口头上念诵密咒，而没有实际的见、修、行，已经过了很久了。虽然如此，所有佛陀的教法都可归纳为经教和证悟二者，而证悟是教法的核心。通过修行实践来确定和实现它，而这种修行在显宗和密宗中，后者被确定为所有教法的精髓，在释迦的教法中，从获得成就到仅仅产生温暖，甚至仅仅发生微小的加持，都是密咒的力量。因此，不要用看似聪明的理性分析来掩盖它，不要加入后天智慧的各种修改，而是要像金刚持和成就者们那样，原封不动地实践他们纯净的口头教导。虽然在末法时代的动荡中很难做到，但即使只是以信心为道，也应该知道它具有重大的意义。这段话也稍微表达了三转法轮在更高的主题上是一致的关键，嘉绒巴·慈旺秋珠应时所说，愿众生都能精通衡量一切教法皆为一体之法界。 斯瓦斯帝！ 善逝心髓之教法，以狮子吼声， 惊吓一切邪见之鹿， 阐明佛陀究竟之意， 至诚顶礼无与伦比之上师。 无垢佛陀教法之门有多少， 全部都是智慧的清洁， 一切都是通往唯一究竟之道的阶梯， 以及将最终果实融为一体的方法。 在这里，佛陀的三转法轮， 第一转以具因缘的世俗谛无欺骗， 第二转以自性空性的世俗谛，第三转 以他性空性的甚深法性来阐述。 如同客体的错觉显现不存在一样，一切都是被安立的。 主体的错觉心识八识聚是从他性而起的， 从解脱的觉性智慧中圆满成就。 这是究竟意义上的大圆满殊胜之法， 在自性的安住方式的最后法轮中， 仅略微地阐述了深奥与明晰无二的意义， 以及极其广大的大乘经藏之论典，持明众。
English
Those in the past were also the same as this. The present practitioners only recite mantras verbally, but without the actual view, meditation, and conduct, it has been a long time now. Although that is so, all the Buddha's teachings can be summarized into two: scriptural transmission and realization, and realization is established as the essence of the teachings. To ascertain and realize it through practice, and that practice, in both Sutra and Tantra, the latter is determined to be the essence of all teachings. In Shakya's teachings, from attaining accomplishment to merely generating warmth, and even if only a subtle blessing occurs, it is the power of mantra. Therefore, do not cover it with seemingly clever rational analysis, do not add various modifications of acquired intelligence, but rather, like Vajradhara and accomplished ones, practice their pure oral instructions exactly as they are. Although it is difficult to rise from the turmoil of the degenerate age, even if one only takes faith as the path, one should know that it has great significance. This passage also slightly expresses the key that the three turnings of the wheel of Dharma are consistent on the higher subject, spoken by Gyalrongpa Tsewang Chokdrup at the appropriate time, may all beings become skilled in measuring all teachings as the one sphere of reality. Svasti! The doctrine of the Sugata-essence, with the roar of a lion, frightens all deer of wrong views, clarifies the ultimate intention of the Buddhas, I prostrate from my heart to the incomparable lamas. How many doors are there to the faultless Buddha's teachings? All are solely the cleansing of the mind, all are steps on the path to the one definitive meaning, and methods for uniting the ultimate fruit into one. Here, the Buddha's three turnings of the Dharma wheel, the first teaches the conventional truth with causes and conditions, without deception, the second teaches the conventional truth of self-emptiness, and the third teaches the profound nature of reality of other-emptiness. Just as the illusion of objects does not exist, everything is imputed. The eight consciousness aggregates of the deluded mind of the subject arise from other-power, from the wisdom of liberation, the great perfection is completely accomplished. This is the extraordinary Dharma of the definitive meaning of Great Perfection, in the final wheel of the way of abiding of the nature, only a little is shown, and the meaning of the inseparability of profundity and clarity, and the extremely vast Great Vehicle sutra treatises, the assembly of vidyadharas.
Chinese
于器之中，显明开示。 由此，先前的一些论师， 以不需依赖密咒之必要， 仅依经论而宣说， 遂生起认同唯识宗之见解。 心与心生，皆为遍计之河流， 以智扰动之空性，如水泡一般， 仅于阿赖耶识，非为圆成实之所依。 此乃殊胜之般若波罗蜜多， 于道谛有为之界中，亦不存焉。 凡以理智分析之中观师， 如虚空般离戏之空性， 亦因是作意空性之智， 故终不能超脱戏论之边。 于此，如八识心之云雾中， 解脱之觉性，如日一般， 于各别自证智之行境中， 乃诸佛所见之唯一实相。 以此，遍计于自性空， 阿赖耶识于无生空， 圆成实觉性于胜义自性空， 此空性之理，乃胜义真实之边。 于圣者之见真智， 及随顺瑜伽者，乃觉性之分， 于有情众生，乃心要之理而安住。 三种状态，亦为智之垢染所分， 何时于断除一切障蔽之智慧中， 身与刹土等，于不可思议之基上， 虽显现，然微尘与识等相之法， 词句与声音分别，不住于智前。 超越有为，未曾堕入常边。 诸法自性之安住方式，不由他缘， 不生于他处，不迁变，不变异， 故超越世间，于身与智慧之， 显现之基而安住，故未曾堕入断边。 是故，本初即成之安住方式， 于有情众生，乃极隐蔽之境。 大智者仅见少分， 诸佛则圆满照见。 此乃实相，而非显相。 本初未曾有之错觉显现之法， 于有情众生，显现为具实执着， 于圣者，仅偶一现起， 殊胜圣者则永不见之。 此乃显相，而非实相。 是故，阿赖耶识与智慧之差别， 错觉与非错觉，心与觉性， 法与法性，世俗谛
English
It is clearly shown within the vessel itself. From this, some earlier teachers, Due to the necessity of not relying on mantras, Expounded based solely on sutras and agamas, Leading to the emergence of views aligned with the Vijnanavada school. Mind and mental events are all rivers of conceptual proliferation, Emptiness stirred by the intellect is like a water bubble, Merely in the Alaya-vijnana, it is not the abode of the truly established. This is the supreme Prajnaparamita, It does not abide even in the realm of the conditioned Truth of the Path. Those Madhyamikas who analyze with intelligence, Even the emptiness like the sky, free from elaboration, Because it is the intellect that thinks of emptiness as emptiness, Therefore, it never transcends the limits of elaboration. Here, from the cloud-womb of the eight consciousnesses, The awakened reality, like the sun, In the realm of experience of individual self-aware wisdom, Is the very thing seen by all the Buddhas. With this, the imputed is empty of its own nature, The dependent consciousness is empty of arising, The perfectly established awareness is empty of ultimate nature, This mode of emptiness is the ultimate, correct limit. In the wisdom of the noble ones' seeing of truth, And for the yogis who are in accordance, It dwells as a part of awareness, For sentient beings, it dwells as the essence. The three states are also distinguished by the stains of the intellect, When, from the wisdom that abandons all obscurations, Body and fields, etc., on the basis of the inconceivable, Although appearing, the characteristics of phenomena such as particles and consciousness, Words and sounds of thought do not abide before the intellect. Transcending the conditioned, never falling into the extreme of permanence. The natural state of all phenomena, the way they abide, not from other conditions, Not arising from elsewhere, not moving elsewhere, and unchanging, Therefore, transcending the world, in the basis of the arising of body and wisdom, It dwells, therefore, never falling into the extreme of annihilation. Therefore, that state of being established from the beginning, For sentient beings, is an extremely hidden place. The great-minded see only a part, The Buddhas see it completely. That is the state of being, not the state of appearance. The phenomena of illusory appearances that have never existed from the beginning, To sentient beings, appear with manifest grasping, To the noble ones, it appears only occasionally, The supreme noble ones never see it at all. That is the state of appearance, not the state of being. Therefore, the difference between Alaya-vijnana and wisdom, Delusion and non-delusion, mind and awareness, Phenomena and the nature of phenomena, conventional truth
Chinese
证悟真谛，如实不谬地了知境况与显现，是诸佛之殊胜大道。 凡是超越心识的觉性，不为八识及执取所摄，对境生起的戏论皆寂灭，不为事物显现所执，是空性的体性。 空性自性光明的精髓，以清净的智慧，能见、能闻、能嗅、能尝，智慧显现之色等，无处不在。 虽然远离八识及心所的分别，但法性觉性无有阻碍，通彻无碍。 觉性的智慧具足一切相，然而行者仅能见到片面，这是因为境况与显现混杂而生。 赤裸的境况唯有佛陀才能照见。 对于以境为对境的识，有被垢染遮蔽与未被遮蔽的差别，在心识面前，法性看似被垢染遮蔽。 犹如在自己的上方出现云朵时，未经观察便说太阳被云遮蔽。 当云朵被风吹散不再停留时，便会了知太阳的遮蔽已消散。 同样，当心中的垢染完全消除时，诸佛便开示说证得离垢的佛果。 因此，法性本质从未被垢染所染污，故说本来清净。 一切戏论皆是虚假的，因此，唯有远离戏论才能成立真实。 不欲远离戏论而成立真实，犹如不欲太阳的光芒是太阳一般。 若自性不变且恒常周遍于一切有情，为了消除认为恒常之物会变成戏论的想法，诸佛宣说了甚深法界为空性。 所谓的空性，也并非是说永远都不存在真实，并非仅仅是指什么都没有。 从世俗谛的角度来说，是无和非无的空性。 从胜义谛的角度来说，是远离分别念之境的空性。 就像胜义谛的自性是空性一样，所说的密意是针对胜义谛而说的，是针对不如心识所执着般成立而说的。 具有与智慧自身相异之体相，能取所取一切戏论皆空的空性，涅槃也是心识耗尽的空性，这是针对补特伽罗心识的遮障耗尽而说的。 因此，诸法皆是空性之基的法性，是圣者们不谬之智慧，因是可体验之境，故成立为真实，因其不变之故。