English
Realizing the ultimate truth, unerringly understanding the state of affairs and appearances, is the supreme path of all Buddhas. Those who possess awareness that transcends the mind, not gathered by the eight consciousnesses and grasping, with all elaborations of engaging with objects pacified, not grasped by the appearance of phenomena, is the nature of emptiness. The essence of emptiness, the luminosity of its own nature, with pure wisdom, can see, hear, smell, and taste, and the forms of wisdom's appearance are everywhere. Although separated from the discriminations of the eight consciousnesses and mental factors, the awareness of dharmata is unobstructed, transparently clear. The wisdom of awareness possesses all aspects, yet practitioners only see a partial view, because the state of affairs and appearances arise mixed together. The naked state of affairs is seen only by the Buddhas. For the consciousness that has an object as its object, there is a difference between being obscured by defilements and not being obscured, and in the mind, dharmata appears as if obscured by defilements. Just as when clouds appear above oneself, without investigation, one says that the sun is obscured by clouds. When the clouds are blown away by the wind and no longer remain, one realizes that the obscuration of the sun has cleared. Similarly, when the defilements of the mind are completely removed, the Buddhas teach that one attains the stainless Buddhahood. Therefore, the essence of dharmata has never been stained by the collection of obscurations, so it is said to be pure from the beginning. All elaborations are false, therefore, only by being free from elaborations is truth established. Not wanting to be free from elaborations and establish truth is like not wanting the sun's rays to be the sun. If the unchanging nature is always pervasive to all beings, to dispel the thought that a permanent thing will become an elaboration, the Buddhas proclaimed the profound dharmadhatu as emptiness. That emptiness is not saying that there is never any truth, not merely indicating that there is nothing at all. From the perspective of conventional truth, it is the emptiness of non-existence and non-non-existence. From the perspective of ultimate truth, it is the emptiness of being empty of the object of conceptual thought. Just as the essence of ultimate truth is emptiness, the intention of what is said is directed towards ultimate truth, directed towards not being established as grasped by the mind. Possessing characteristics different from wisdom itself, the emptiness that is empty of all elaborations of grasper and grasped, and nirvana is also the emptiness of the exhaustion of mind, which is directed towards the exhaustion of the obscurations of the individual's mind. Therefore, all dharmas are the dharmata that is the basis of emptiness, the unerring wisdom of the noble ones, because it is an experienceable object, it is established as true, because it is unchanging.
Chinese
是常恒坚固的。 总而言之，佛陀了知世俗是自性空的， 因此说一切法无自性。 胜义谛并非以能取所取戏论的其它法， 空性却未显示为无有智慧。 对于何者以智慧的次第衡量有三种方式， 对于有情众生显现为基的体性， 对于瑜伽士显现为道的体性， 对于清净的圣者显现为果的体性。 三者也从显现于智慧的方式而安立， 一切皆为如来藏的体性一味。 以智慧的垢染而极隐蔽， 以及仅见一部分和完全见到的， 以基果二者以心性的名言宣说。 道是基的光彩流转之法， 同时摧毁是其对治。 是去除垢染者以及转变处所者， 各种方便方式是道谛有为法。 此未被智慧的宗派所触及， 以觉性的智慧自生平等安住， 如果守护本来的法性， 最终将能值遇真实的真如。 只要有生起和有分别念， 彼时世俗皆是如幻的因果。 生起故，以正义方便使自他， 解脱的方便也不应舍弃。 诸佛菩萨甚深秘密语， 如来藏不退转之理， 显现要义速道大圆满的， 甚深秘密愿生生世世受持。 通达究竟真实之殊胜者， 值遇少分通达真实之论典， 从内心深处信解真实义无法忍受， 这真实义之语从任运成就处发出。 吉祥！ 通达佛陀三转法轮密意四依之语。
English
It is constant and firm. In short, the Victorious Ones, knowing that conventional truth is empty of inherent existence, Therefore, they taught that all phenomena are without self-nature. Ultimate truth is not empty through other phenomena of grasping and fixation elaboration, But it is not taught as being without wisdom. For whom there are three ways of measuring with the order of intelligence, For sentient beings, it appears as the nature of the basis, For yogis, it appears as the nature of the path, For pure noble ones, it appears as the nature of the result. The three are also established from the perspective of how they appear to the mind. All are one in the nature of the Tathagatagarbha. Being extremely obscured by the impurities of the mind, And seeing only a part or seeing completely, The basis and result are expressed by the term "essence." The path is the Dharma of the radiance and light of the basis revolving, Simultaneously destroying is its antidote. It is what removes impurities and what transforms the place, Various skillful means are the path truth, conditioned phenomena. This is untouched by the tenets of the mind, With the self-arisen equal abiding of the wisdom of awareness, If the inherent nature of Dharma is protected, Eventually, one will meet the reality of truth. As long as there is arising and there is conceptual thought, As long as that lasts, conventional truth is merely illusory cause and effect. Because of arising, one should not abandon the means of liberating oneself and others through definitive meaning, The profound secret words of the Buddhas and Bodhisattvas, The way of the Tathagatagarbha's irreversibility, May I hold the profound secret of the quick path of the Great Perfection, which manifests the essential meaning, in all my lives. Those who hold the ultimate definitive meaning as supreme, Encountering and slightly experiencing the definitive meaning's treatises, Unable to bear it with devotion from the depths of my heart for the definitive meaning, These words of definitive meaning burst forth from Lhundrup (spontaneously accomplished). May it be virtuous! The talk on understanding the intention of the three turnings of the wheel of Dharma of the Buddha as one, endowed with the four reliances.