Chinese
大乘心要义理之研究，如夏鼓之声密语释论。
English
An Examination of the Meaning of the Essence of the Great Vehicle, the Secret Explanation and Practice of the Sound of the Summer Drum.
Chinese
如“无垢”等，所说虚空自性清净即是法身。如《阿毗达磨经》云：“无始时之界，是诸法之所依，以彼有故诸有情，得涅槃果。”又如《庄严经》云：“是为成办之所依，法界之自性。”故说积聚身。如是，以“身”字说此界非顽空，而是无漏诸法之生处或所依，这是就名言而说的。对于“具有种种差别之体性”等意义进行观察，以及以三种理由显示心要之义的真实观察，分为两种。第一种又分为讲述他宗和他宗的讲述两种，第一种是：对此，印藏的各位智者及其追随者有许多不同的解释方法。有些认为，三转法轮的一切了义都可归结为二无我。如果观察界的体性，则认为它空于人我和法我，或能取所取二者。关于空的道理，并非像其他论师所认为的那样仅仅是否定，而是如《中边分别论》所说：“于此人及法，实事无所有，此无实事性，即是有实事，彼即此之空。”这样，以非遮遣的方式，将二空之识，自知自明，显示为如来藏。称其为了义金刚。他们说，以比量所获得的否定性的空性，作为心要，是极不合理的。关于将心之自性光明作为心要来解释，在后二法轮、密续、胜鬘经、宝性论、现观庄严论、法界赞、菩提心释等中都有详细阐述。关于将阿赖耶识作为心要来解释，在《楞伽经》、《庄严经》、《宝鬘经》、《金刚顶经》等中也有很多阐述。正如所说：“取舍之识甚深细，一切种子如瀑流，若执为我则不宜，此不普为儿童说。”
English
Like "Immaculate," it is said that the Dharmakaya is the purity of the essence of space. As stated in the Abhidharma Sutra: "The realm of beginningless time is the abode of all dharmas. Because of its existence, all beings attain Nirvana." Also, as stated in the Ornament Sutra: "It is the basis for accomplishment, the nature of the Dharmadhatu." Therefore, it is said to accumulate the Kaya. Thus, the word "Kaya" indicates that this realm is not a mere void but the source or basis of many undefiled dharmas, which is said in terms of conventional language. There are two types of examination: examining the meaning of "having characteristics with various distinctions," and the actual examination of revealing the meaning of the essence with three reasons. The first type is further divided into explaining the views of others and explaining one's own views. The first is: Regarding this, various Indian and Tibetan scholars and their followers have many different ways of explaining it. Some believe that all the definitive meanings of the three turnings of the Dharma wheel can be summarized into the two selflessnesses. If one examines the nature of the realm, it is considered empty of the self of person and the self of phenomena, or the duality of grasper and grasped. Regarding the principle of emptiness, it is not merely a negation as other teachers believe, but as stated in the Madhyantavibhaga: "In this person and phenomena, there is no reality. This absence of reality is the presence of reality. That is its emptiness." Thus, in a non-excluding way, the knowledge of the two emptinesses, self-aware and self-illuminating, is shown as the Tathagatagarbha. It is called the definitive Vajra. They say that it is extremely unreasonable to consider the emptiness of negation obtained by inference as the essence. The explanation of the mind's nature as luminosity as the essence is clearly and extensively explained in the latter two Dharma wheels, tantras, Ratnagotravibhāga, Abhisamayalankara, Dharmadhatustava, Bodhicittavivarana, and others. The explanation of the Alaya-vijnana as the essence is also extensively explained in the Lankavatara Sutra, Ghanavyuha Sutra, Sri Mala Sutra, Vajra Ghanta, and others. As it is said: "The consciousness of grasping is very deep and subtle. All seeds flow like a stream. It is not appropriate to grasp it as self. This is not fully taught to children."
Chinese
诸位论师如实地认可了。有些藏地的智者认为，将心要的意义确定为离边，从而修持双运。他们的传承者也被称为“自空派中观”。全知荣敦大师认为，法界与智慧无二是心要。这位圣者是为了诠释弥勒怙主的论著而有意识地示现，最终融入荣钦大师之身，这是广为人知的历史。 第二，阐述自宗观点：在此，如理如实地通达并修习深奥的实相，必须具备经、论、窍诀。如《 Sambhuti 》或《正妙合经》所说： “论著、量、论师，以经传承即是理，秘密之义即事物，应从一至一传承知。” 以及，“证悟俱生实相智，乃是积资净障之果，唯有证悟上师之加持，依靠他法之愚者难以获得。” 如是说，以经论窍诀成熟相续，具足善缘、公正的智者们如此认为：具有分别的等四句之义，法界之自性本即是真性空，以胜义谛的智慧确定为离戏。不符合实相，执着二取的错乱心识被无明所染污，如云般是暂时的，然而，自性光明与其有别且可以分离，因此说“界是空的”，显示其未被自性所染污，从而消除增益之边。法界自生之智慧，本来就与实相无别地存在，佛陀的功德力等无量功德如太阳的光芒，因此说“界非空”，从而消除诽谤之边。如是不颠倒地显示了究竟离边大中观的体性，这是就名言缘起而言，是为调伏最上根器众生的差别而作。就修持而言，此处的应遣除等四句之义。因此，此界具有一切烦恼，暂时生起的垢染，自性空且未融入自性，所以现在……
English
The masters acknowledged it as it is. Some Tibetan scholars hold that the essence of the meaning is determined to be free from extremes, and thus practice union. Their followers are also known as "Other-Emptiness Madhyamaka." Omniscient Rongton Chenpo considers the inseparability of the sphere of reality and wisdom to be the essence. This noble being consciously appeared to explain the treatises of Maitreya, the Victorious One, and ultimately dissolved into the body of Rong Khyam Chen, as is widely known in history. Secondly, explaining one's own system: Here, to truly understand and meditate on the profound nature of reality, one must possess scripture, reasoning, and instructions. As it is said in the *Saṃbhuṭi* or *Perfect Combination Sutra*: "Treatises, valid cognition, and teachers, that which follows scripture is reason itself. The secret meaning is also the object itself. One should know the lineage from one to another." And, "The innate wisdom of ultimate reality is the result of accumulating merit and purifying obscurations, and only through the blessings of realized lamas. Those fools who rely on other methods are difficult to find." As it is said, those fortunate and impartial intelligent ones whose minds are ripened by scripture, reasoning, and instructions hold this view: The meaning of the four lines, beginning with "with distinctions," is that the essence of the element is inherently empty of true existence, and it is determined to be free from elaboration by the wisdom that investigates ultimate reality. That which does not abide in reality, the dualistic grasping that is defiled by the deluded mind of ignorance, is like a temporary cloud, yet the nature of luminosity is distinct from it and can be separated. Therefore, it is said that "the element is empty," showing that it is not tainted by its own nature, thereby eliminating the extreme of superimposition. The self-arisen wisdom of the sphere of reality itself, which is inherently inseparable from reality, and the infinite qualities such as the power of the Buddhas, are like the rays of the sun. Therefore, it is said that "the element is not empty," thereby eliminating the extreme of denigration. Thus, the nature of the great Madhyamaka, which is free from extremes and definitive meaning, is shown without being inverted. This is done in terms of conventional dependent origination, and it is made as a distinction for taming the minds of the most supreme beings. As for the meaning of meditation, the meaning of the four lines, beginning with "to be removed," is this: Therefore, this element possesses all afflictions, and the stains that arise temporarily are empty of nature and have not entered into its essence, so now...
Chinese
现在没有什么需要明确区分的了。所有清净的功德，都如火焰的热度一般，自然具备法性之光芒，永不间断，因为它们与未造作之精要智慧的自性为一体。现在没有什么需要特别强调的了。因此，对于这种无须区分取舍的法性真义，应以离于执着分别的智慧，如实地正确观察。正如经中所说：“内在的圣法身，能以智慧之眼来证悟。”因此，如果以不见之方式如实地见到这甚深见解之实相，就能获得解脱，因为这是原始解脱之究竟基础，并且能成就与解脱果——法界智慧无二无别的自性身。因此，经中说，这是与同一法界无二无别的智慧之门。因此，显经密续一切要点之究竟、遍及一切的如来藏，即所诠释之义理的自生智慧，于此处清晰地阐明，故此论典也被命名为《宝性论》。如正理自在（法称）所说：“般若波罗蜜多无二，彼智慧即如来。所证悟者，以彼义结合，论与道亦彼声。”这如同是显宗与密宗的交汇点，因此此处所说的一切都应按字面意思理解。例如，大目标等七大乘特点归纳为空性和慈悲，并且是显宗和密宗共同宣说的。初转法轮时所说的有情补特伽罗无我，以及中转法轮时所说的诸法无我，都只是部分真义。在最后阶段，阐述如来藏的经典中，对有和无进行了清晰的区分，最终的离边智慧才是究竟的真实，因此被称为不可逆转。在《涅槃经》中说：“例如，从种子生出嫩芽，以及牛奶中存在或不存在酥油的例子一样。如果说众生具有佛性，那就会执着；如果说没有，那就是虚假的。”这是变成常断二边的意思。存在应理解为名言，不存在应理解为胜义中无实有，否则就与数论派的观点相同。
English
Now, there is nothing to be clearly distinguished. All the qualities of purification, like the heat of fire, naturally possess the radiance of Dharma-nature, without interruption, because they are one with the self-nature of uncompounded essence-wisdom. Now, there is nothing to be particularly emphasized. Therefore, for the true meaning of this Dharma-nature, which requires no distinction of acceptance or rejection, one should truly and correctly observe with wisdom free from attachment and discrimination. As it is said in the scripture, "The inner sacred Dharmakaya is realized by the eye of wisdom." Therefore, if one truly sees the profound state of view in a way that is unseen, one will be liberated, because it is the ultimate basis of primordial liberation, and one will accomplish the Svabhavikakaya, the essence body inseparable from the wisdom of Dharmadhatu, the result of liberation. Therefore, it is said in the scriptures that this is the gate of wisdom inseparable from the same Dharmadhatu. Therefore, the ultimate essence of all Sutras and Tantras, the all-pervading Tathagatagarbha, the self-arisen wisdom of the subject matter, is clearly explained here, so this treatise is also named the 'Uttaratantra'. As Dignāga said, 'Prajnaparamita is non-dual, that wisdom is the Tathagata. What is to be attained, by combining with that meaning, the treatise and the path are also that sound.' This is like the intersection of Sutra and Tantra, so everything stated here should be understood literally. For example, the seven characteristics of the Great Vehicle, such as the great objective, are summarized into emptiness and compassion, and are commonly taught in both Sutra and Tantra. The absence of self of the individual taught in the first turning of the wheel, and the absence of self of phenomena taught in the intermediate turning, are only partial definitive meanings. In the final stage, in the Sutras that explain the essence, the existence and non-existence are clearly distinguished, and the ultimate wisdom free from extremes is the ultimate truth, therefore it is called irreversible. In the Nirvana Sutra, it is said, 'For example, from a seed sprouts a sprout, and like the example of whether or not there is butter in milk. If it is said that sentient beings have Buddha-nature, then there will be attachment; if it is said that there is not, then it is false.' This means becoming eternalism or nihilism. Existence should be understood as conventional, and non-existence should be understood as the absence of true existence in the ultimate sense, otherwise it would be the same as the Samkhya school's view.
Chinese
如是。因此，最后法轮所说的深奥主题，是专门为那些以一切乘调伏自相续的利根菩萨所宣说的。如佛陀亲自以其意旨解释的《解深密经》中所说：“先前是有上的，有诤论的；此处是无上的，无诤论的。”因此，阐述心要的经典显然是无诤论的了义。同样，在《指鬘经》等，以及《大鼓经》中这样说到：具寿问到：世尊，在大乘中，也有许多经典阐述空性的意义。世尊回答说：凡是阐述空性的，无论是什么，都应理解为不了义。像这样无上的经典，应理解为非不了义。这部经与《涅槃经》等主题相似。此外，在菩萨藏中，解释了八种了义和不了义的区分，其中说到：以世俗谛为依据的是不了义，以胜义谛为依据的是了义，词句繁杂的是不了义，深奥且难以理解的是了义。因此，最后法轮所阐述的意义才是了义。在此，不变的法身，真实的法界，常恒不变，胜义的功德等，将原本就自然存在的独特宗义充分发挥并加以阐述。因此，必须像无著论师及其追随者所认为的那样，认为最后法轮是究竟了义，因为这位论师被金刚语所授记为区分了义和不了义者。在《文殊根本续》中说：名为无著的比丘，精通那部论典的意义，他将详细区分经部的了义和不了义的意义。在《定王经》中说：如善逝所说之空性，知晓了义经部的差别，凡是阐述有情、士夫、补特伽罗的，要知道所有这些法都是不了义。这段话的意思是，心要的自性也没有超出空性，而有情、士夫、补特伽罗等，如初法轮中阐述我等，要知道这些都是不了义。