Chinese
以及眷属等。祈请宁玛派根本三坛城的诸位本尊垂念。祈请垂念能仁的教法，经律论三藏和密续四部等九乘法门的一切法理。以大愿和精进，慈悲引导至雪域，并已完成。恳请忆念大力弘扬的金刚誓言。祈愿莲花生大士的教法兴盛！第二，讲述教法的伟大之处。分为所修持的教法正法的伟大之处，以及如何修持和受持的方式的伟大之处。首先，分为翻译者译师和班智达的伟大之处，以及所翻译的法的伟大之处。第一，是“十方诸佛”等三句偈颂。也就是十方四时的诸佛的身语意金刚的自性。观世音、莲花生、秘密主、堪布、文殊化身的法王等，以昔日的坚定愿力，如黄金的车轮般，在西藏雪域的所化众生的福德虚空中，引导放射出利益安乐的光芒万丈的教法之日显现。祈愿莲花生大士的教法兴盛！同样，诸如毗卢遮那佛等诸佛和菩萨圣众们，为了在藏地弘扬佛法，有目的地化现为贝若扎纳、噶瓦拜则、南喀酿波等化身译师，以及印度圣地的班智达大德们的化身，接近转生，竖立起无有罪过的垢染的教法，闻思修讲的珍宝法幢，消除有寂的贫困，如雨般降下符合所化众生根器的二利之所需。祈愿莲花生大士的教法兴盛！此外，共同的声明、因明、工巧、医方等明处，以及不共的经律论三藏，密续六部等以六边和四理所束缚的，成就者和圣者的境界，凡夫难以测度的经论和窍诀。
English
And with the retinue. Please consider the deities of the mandala of the three roots of the Nyingma school. Please consider the teachings of the Buddha, the Tripitaka of Sutras, Vinaya, and Abhidharma, and all the Dharma principles of the nine vehicles such as the four tantras. With great aspiration and diligence, compassion has led to the land of snow, and it has been completed. Please remember the powerful Vajra Samaya that is greatly promoted. May the teachings of the Lotus-born King flourish! Second, to speak of the greatness of the teachings. It is divided into the greatness of the Dharma, which is to be practiced, and the greatness of how to practice and uphold it. First, it is divided into the greatness of the translator Lotsawa and the Pandit, and the greatness of the Dharma to be translated. The first is the three verses such as "Buddhas of the ten directions". That is, the self-nature of the body, speech, and mind Vajra of the Buddhas of the ten directions and four times. Avalokiteshvara, Padmasambhava, Secret Lord, Abbot, Manjushri incarnation of the Dharma King, etc., with the firm aspiration of the past, like a golden wheel, in the merit sky of the disciples of Tibet and the snowy region, guide the sun of the teachings that radiate thousands of rays of benefit and happiness to appear. May the teachings of the Lotus-born King flourish! Similarly, Buddhas and Bodhisattvas, such as Vairochana Buddha, also intentionally manifested as incarnate translators such as Vairotsana, Kawa Paltseg, Namkhai Nyingpo, and the incarnation of the great Indian Pandit masters in order to spread the Buddha's teachings in Tibet, approaching rebirth, erecting the banner of the jewel of the teachings of study, contemplation, and practice, which is free from the defilement of sins, eliminating the poverty of existence and peace, and raining down the needs of the two benefits that are in accordance with the faculties of the disciples. May the teachings of the Lotus-born King flourish! In addition, the common fields of knowledge such as grammar, logic, craftsmanship, and medicine, as well as the uncommon Tripitaka of Sutras, Vinaya, and Abhidharma, the six tantras, etc., are bound by six sides and four principles, the realm of accomplished ones and saints, the scriptures and instructions that are difficult for ordinary people to fathom.
Chinese
甚深法类皆，与佛真身等同之化身译师们聚首，彼等以精通四种正确理解词语、所表达之意义等之能力，不依赖于他者而自主地，最初翻译词义二者皆无误，即词语上无增减，意义上无错谬。中间以新术语等进行修改和校对，确定章节和卷册之量。最终通过听闻讲说和禅修实修加以确定，在雪域藏地，首次开启了神圣佛法之光明大门。祈愿莲花生大士之珍贵教法得以弘扬！第二，关于所翻译之法之伟大之处，有广大圆满教法之伟大和甚深具教法精髓之伟大两种。第一种又分三类：经论和释论齐全之伟大、经藏和伏藏显密结合之伟大、见解和行持卓越结合之伟大。第一是：具善缘之所化等，即具有往昔积累之善缘的追随者，为了各自的根器，大小乘之经和果乘密咒之方式内外等，各自随所欲求而修持，不依赖于他人，即不需要依赖他人，善说之经和，大车轨们如何解释或阐释之论典、窍诀深奥等一切，即道之整体圆满，祈愿莲花生大士之教法得以弘扬！第二是：真实宣说之经等，无二地真实宣说者即是佛陀本身，因此由其宣说之经之大海，深邃且难以衡量，长久传承之河流未曾断绝，没有受到破戒和邪见的玷污，由金刚持、成就之持明者和法界之空行母所弘扬，时机成熟时，与所化之根器相符而出现，加持力比其他更快之近传甚深法藏，以如意宝而显得庄严，因般若波罗蜜多等相乘之经和，果大密决定之密咒道
English
May all the profound Dharmas, and the incarnate translators equal to the actual Buddha, gather together. Through the power of mastering the four kinds of correct understanding of words and meanings, etc., independently without relying on others, they initially translated both words and meanings without error, that is, without excess or deficiency in words and without errors in meaning. In the middle, they modified and proofread with new terms, etc., and determined the extent of chapters and volumes. Finally, through listening, explaining, meditating, and practicing, they established it definitively. In the snowy land of Tibet, they initially opened the great door of the light of the sacred Dharma. May the precious teachings of Padmasambhava flourish! Secondly, regarding the greatness of the Dharma to be translated, there are two kinds: the greatness of the vast and complete teachings and the greatness of the profound teachings possessing the essence. The first is divided into three
Chinese
二者皆善。若人知晓将二者作为成佛之道的助缘，则此二者无有相违，是为双运或关联之善道。愿海生莲师之教法广弘！三者是：奇妙的扎霍等。所谓奇妙的扎霍堪布之行持，乃是于声闻根本四部之中，依一切有部之理，外持别解脱戒之行仪及一切行止皆极清净，内则发起殊胜菩提心，行持与六波罗蜜多相应。此与佛陀授记之无与伦比之大士，即殊胜龙树之见，此二者，见行二者需双运关联，于此传承之教规上盖以教规之印玺。此乃于辩倒和尚之后，国王下令：见解依龙树之理，行持依律藏，修持以下三部密续为准。无上密续诸部甚深且重保密，因已习惯于保密，故当时无法广为行持，故未公开宣说，而是隐藏起来。所谓殊胜龙树之见，即此大士为解释三法-轮之意，造作了语集、理集、赞集三集，其中后二者之甚深要义相同，即不堕于显空任何一方之双运大无为法。本初清净之法性，远离一切戏论边。远离增益、损减、犹豫之法界。不住于轮回、涅槃之边际之般若波罗蜜多。本体具足三解脱。从空性方面而言是法身，从显现方面而言是色身等无漏法界之功德，具有远离合离取舍之体性。是言思表达断绝、超离心识之智慧。是圣者们各自自证之行境之大乘果位之中观大义，若能证悟，则能斩断常断等一切执着之束缚，故是为中观之道。除此之外，若执此二者相违，执着于显空任何一边，随顺各自之意愿而高声喧哗地进行破立，则非中观之道。仅此而已。
English
Both are good. If one knows how to take both as conditions for the path to enlightenment, then these two are not contradictory, and it is a good path of union or connection. May the teachings of the Lotus-Born King flourish! The third is: the wonderful Zahor, etc. The conduct of the wonderful Zahor Khenpo is that among the four fundamental schools of the Shravakas, according to the Sarvastivada school, externally, the practice and all conduct of the Pratimoksha vows are extremely pure, and internally, one generates the supreme Bodhicitta, and the conduct is in accordance with the six Paramitas. This, along with the unparalleled great being prophesied by the Buddha, the view of the glorious Nagarjuna, these two, view and conduct must be united and connected. On this lineage's doctrine, the seal of the doctrine is stamped. This was after the refutation of Heshang, the king decreed: the view should be based on Nagarjuna's reasoning, the conduct should be based on the Vinaya, and the practice should be based on the lower three Tantras. The supreme Tantras are very profound and emphasize secrecy, and because they were accustomed to secrecy, they could not be widely practiced at that time, so they were not explicitly taught, but hidden. The view of the glorious Nagarjuna is that this great being, in order to explain the meaning of the three Dharma-wheels, composed three collections: the Collection of Words, the Collection of Reasoning, and the Collection of Praises. The profound essence of the latter two is the same, which is the great unconditioned union that does not fall to either side of appearance and emptiness. The nature of the primordially pure Dharma, free from all extremes of elaboration. The Dharmadhatu is free from imputation, depreciation, and doubt. The Prajnaparamita does not abide by the extremes of Samsara and Nirvana. The essence possesses three liberations. From the aspect of emptiness, it is the Dharmakaya, and from the aspect of appearance, it is the Rupakaya, etc., the qualities of the uncontaminated Dharmadhatu, characterized by abandoning attachment and separation. It is the wisdom beyond words, thoughts, and expressions, beyond the mind. It is the meaning of the great Madhyamaka of the supreme vehicle's fruition, which is the object of the self-realization of the noble ones. If one realizes it, one can cut all the bonds of clinging to extremes such as permanence and annihilation, therefore it is the Middle Way. Otherwise, if one holds these two to be contradictory, clinging to either appearance or emptiness, and loudly proclaims affirmations and negations according to one's own desires, then it is not the Middle Way. That's all.
Chinese
因为无法穷尽所有戏论的边际，也无法超越孩童的臆测之业。因此，二谛也是，就所知境而言，显空本体一而反体异，就能知有境的见解而言，从认识方式上看似遮止同一的相异。虽然实际上会发生这样的变化，但在究竟胜义的层面上，必须了解这两者也是区分的基础耗尽的无别清净大。如《如意宝藏论》中所说：世俗断灭分别之境，因已超离假立之二谛故，一切戏论寂灭。真谛无别，无成与未成。于法界中，显空自性无二，故称真谛亦无别。如是所说。名言中，净与不净二者，因法性相违故，不可混淆。不混淆，也因无别而成立自性清净。如是宣说，则《宝性论》等慈氏论著，以及大车轨无著的观点，也如蜂蜜之味般彼此无违，因此具有重大意义。持金刚钦哲旺波所著的《辨别乘之差别之语》中说：吉祥那伽汝阿尊（龙树）以驳论宗的胜幢，直至有顶敲响，二谛的安立，也是圣者与凡夫的本分，譬如由二力所生的梦，醒来时便不存在一样。先前所说的那些理路，虽然成立了遣除他法的无生，但实际上那也如幻象一般，不承认为实执。因此，无所承许，是见解的究竟。此外，大谈宗义，以及赞叹他人的辩论，是驳论本身，一心专注于等持瑜伽之义。也显示了微细的内在中观，其法分为遍计所执、依他起、圆成实三种。各自以二分来区分，共有六种。所调伏的对境是如来藏，以显现分的身像和空性分，自然成就了法身的功德。于此，从遍计所执和依他起次第修习，最终基体得以显现，众生成为菩萨和如来。
English
Because it is impossible to exhaust all the limits of elaboration, and it is also impossible to transcend the deeds of childish speculation. Therefore, the two truths are also, in terms of the object of knowledge, appearance and emptiness are one in essence but different in aspects, and in terms of the perception of the subject, it seems like a difference that prevents oneness from the way of thinking. Although such changes may actually occur, on the level of ultimate truth, it must be understood that these two are also the great purity of non-duality where the basis of distinction is exhausted. As it is said in the Treasury of Wish-Fulfilling Jewels: The phenomenal is beyond the realm of severance and distinction, since it has transcended the two truths of imputation, all elaborations are pacified. Truth is non-dual, there is no establishment or non-establishment. In the realm of reality, appearance and emptiness are non-dual in nature, therefore it is said that truth is also non-dual. As it is said. In terms of terminology, the two, pure and impure, cannot be mixed because their natures are contradictory. Non-mixing also establishes self-nature purity because of non-duality. If it is explained in this way, then the treatises of Maitreya, such as the Uttaratantra, and the views of the great chariot Asanga, will also be as inseparable as the taste of honey, and therefore have great significance. In the words of Jamyang Khyentse Wangpo's "A Discourse Clarifying the Differences of the Vehicles": The glorious Nagarjuna, with the great victory banner of the Prasangika school, struck up to the peak of existence, the establishment of the two truths is also the share of the noble and the ordinary, just as a dream created by the power of two ceases to exist when awakened. Those reasons mentioned earlier, although they establish the non-arising that eliminates others, in reality, that is also like an illusion, not accepting it as a true attachment. Therefore, non-acceptance is the ultimate of the view. Furthermore, greatly speaking of philosophical tenets, and praising others' debates, is the Prasangika itself, focusing single-mindedly on the meaning of meditative yoga. It also shows the subtle inner Madhyamaka, its dharmas are shown as the three: the completely imputed, the dependent, and the perfectly established. Separating each into two, there are six in total. The object to be purified is the Tathagatagarbha, with the form body of the appearance aspect and the emptiness aspect, the qualities of the Dharmakaya are spontaneously accomplished. In this, from the completely imputed and the dependent, gradually practicing, ultimately the basic nature is manifested, sentient beings become Bodhisattvas and Tathagatas.