Chinese
大密咒愿金刚结之释，深密甘露嬉海。衮噶坚赞著。 大密咒愿金刚结之释，深密甘露嬉海。衮噶坚赞著。 名为大密咒愿金刚结之释，深密甘露嬉海之论著。顶礼三宝根本！何者之法性，离障虚空界，俱生四身之显现，百万倍增盛， 诸佛三根本，如海之悲光， 百信之莲蕊，绽放而受取。 不变胜妙之，光明安乐体， 无迁双运之，金刚手印中， 圆满显现之，持密勇士及， 大宝伏藏师，足下万物敬。 轮回涅槃所知诸法之有法， 以及法性随行无尽之智慧， 无畏说法之狮子乃是正法藏， 轮之自在原始怙主所护持。 殊胜口诀无垢甘露之雨降， 心中诚信嬉海浸润之故而， 深义秘密具音善说之波涛， 如同洁白皓月之鬘于此而开展。 如是，以特殊必要相关联之故，以赞颂与立誓之语连接，所讲之法乃是大密无上之愿文，名为金刚语之结，此乃法王掘藏师吉岭巴所造。彼如何讲解分三：祈请回向之证人，指示回向之善根，回向实际之方式。第一：上师本尊坛城祈垂念。如是，若从“古汝”之语引申，上师之名为，通达证悟功德之重担，以及所有皈依处之总集，或本体上无有更上之义，即是说，以灌顶，解脱续义，以及指示彼性之口诀之方式，使自相续成熟解脱之恩德从何处获得，彼乃根本上师。以及与其本体无别，觉性耳传之三身持明众无数者等。
English
The Explanation of the Great Secret Mantra's Aspiration Prayer, the Vajra Knot, called the Profound Secret Nectar Playful Ocean. Written by Kunga Gyaltsen. The Explanation of the Great Secret Mantra's Aspiration Prayer, the Vajra Knot, called the Profound Secret Nectar Playful Ocean. Written by Kunga Gyaltsen. This is the treatise called The Explanation of the Great Secret Mantra's Aspiration Prayer, the Vajra Knot, the Profound Secret Nectar Playful Ocean. Homage to the Three Jewels Root! Whose Dharma nature, is unobstructed in the expanse of space, The appearance of the four innate bodies, expands a millionfold, The rays of compassion of the ocean of the Three Jewels and Three Roots, Are received by the blooming pistils of hundreds of faiths. The unchanging, supreme, clear light, the reality of bliss, In the immutable union, the vajra mudra, The fully manifest secret holder, the hero and the great treasure master, At whose feet all things bow with reverence. The phenomena of all that is knowable in samsara and nirvana, And the Dharma nature that follows, the inexhaustible wisdom, The fearless, speaking lion, is the treasury of Dharma, Protected by the primordial protector, the lord of the wheel. The supreme oral instructions, the rain of immaculate nectar, From the depths of the heart, the playful ocean of faith is immersed, The waves of profound meaning, secret, and eloquent explanations, Like a garland of pure white moons, spread here. Thus, because of the special need, connecting with words of praise and commitment, the Dharma to be explained is the great secret, the unsurpassed aspiration prayer, called the vajra knot of words, which was composed by the Dharma King Terdag Lingpa. How to explain it is in three parts: Invoking the witnesses of dedication, showing the roots of virtue for dedication, and the manner of actual dedication. First: Guru, Yidam, Mandala assembly, please consider. That is, if derived from the word "Guru", the name of the Lama is, heavy with the burden of qualities of scripture and realization, and the general form of all places of refuge, or in essence, the meaning of unsurpassed, that is, through empowerment, liberating the meaning of the tantra, and showing the oral instructions of that very nature, from where the kindness of maturing and liberating one's own mindstream is obtained, that is the root Lama. And inseparable from that essence, are the countless assemblies of vidyadharas of the three bodies, transmitted through awareness and hearing.
Chinese
以不离无误了知的意之行持，以誓言成办之智慧尊，其特征为：俱生大乐觉悟之圆满智慧，与周遍显现的具一切相之空色坛城二者，成为一体之双运智慧身。其与四续部相关的寂怒本尊无量显现，然仅是随顺所化之意乐而有差别，实则应知乃我等导师原始佛之智慧幻化显现。此外，与本尊之行境相合而能入之智慧，最为殊胜者为三处勇士与瑜伽母、具誓护法等。如是三根本之诸本尊，自性法界中变现色身之游舞遍布虚空，为将善根回向圆满菩提之见证，及为祈愿成就之顺缘，以大悲心垂视并祈请垂念，如是祈请知晓。第二，宣说回向之善根，即：今于此处精勤所修之善，与三时所积与现有之善根，总集之，如是宣说。此处，以于善处如荟供、会修等，以欢喜心引动，身语意三门合一精勤所修之善根，此即代表。如《华严经》云：众生所有诸善根，已作、正作及当做，如是所作一切善。如是，如自他一切有情于三时所作之积累善根，与自性所具之善聚，法性如来藏之界善根等，以意总集而回向。此处，为遮止分别三聚之说，某些达波噶举派认为：现有之善根，心性如来藏，如是执著法性为相而回向，此与数论派将觉性执著为士夫之邪分别相同，如是安立而作破立，犹如焚烧不可救药之邪见丛林无余，如同劫末之大火。
English
The wisdom being to be accomplished by the samaya that does not deviate from the unerringly known conduct of the mind, its characteristics are: the perfect wisdom of realizing the great innate bliss, and the two, the all-encompassing empty form mandala appearing in abundance, becoming the unified wisdom body of union. Furthermore, although countless peaceful and wrathful deities related to the four tantras appear, they are only different according to the inclinations of those to be tamed. In reality, it should be known that they are merely illusory manifestations of the wisdom of the primordial Buddha, our teacher. In addition, the wisdom that can enter into harmony with the realm of activity of the yidam deity, the most powerful are the heroes of the three places and the yoginis, the oath-bound protectors of the Dharma, and so on. Such a gathering of deities of the three roots, from the nature of the Dharma realm, the play of transformation of the form body awakens pervading the sky, as witnesses to dedicating the roots of virtue to perfect enlightenment, and for the sake of favorable conditions for the fulfillment of aspirations, please look upon us with great compassion and remember us, thus requesting awareness. Second, the teaching of the root of virtue to be dedicated is: The virtue accomplished by diligence here and now, and the virtues accumulated and existing in the three times, are combined, as taught. Here, in places of virtue such as tsog offerings and group practices, drawn by a joyful mind, this virtue accomplished by diligence with the three doors united, and that represents it. As it is said in the Avatamsaka Sutra: All the virtues that beings have, what has been done, is being done, and will be done, thus all that is done. Thus, the accumulated virtues done by oneself and others, all sentient beings in the three times, and the naturally existing collection of virtues, the element of the Dharma nature Tathagatagarbha, including the virtues, are all combined in mind and dedicated. Here, to prevent the separation of the three accumulations, some Dags po Kagyu pas believe that the existing virtue, the nature of mind, the Tathagatagarbha, thus holding the Dharma nature as a sign and dedicating it, this is the same as the wrong conception of the Samkhya school attributing consciousness to the purusha, thus establishing and refuting it, like burning the jungle of incurable wrong views without remainder, like the great fire at the end of time.
Chinese
我确信这是正确的，因为之前已经准确地指出了要害。正如经部所说：‘要生起像须弥山那样对人我的执着很容易，但要生起对空性的执着则不然。’以及《中观根本慧论》中说：‘诸佛说空性，为遣除一切见，若复执空性，是亦无可治。’等等。即便如此，笼统地说法性本自存在，并且说它本身就是善，以及仅仅安立回向的表示，我认为这并不矛盾。如第一种情况，经部中说：‘无始时来的界，是一切有情众生的处所，因为有此，轮回和涅槃才得以产生。’以及《法界赞》中说：‘若有不知一切者，于三有中屡轮回，顶礼皈敬安住于一切有情心中的法界。’以及《三摩地王经》中也说：‘如来藏，是本自安住的法性。’因为从法性、如来藏的自性不变的角度，用‘有’来称谓的情况很多。说它本身是善，一般来说，善有自性善、相应善和胜义善三种，后者是指如是性，因此它与法界、如来藏是一体的。不仅如此，《致密庄严经》中也说：‘阿赖耶自性是善，王子们见闻之，阿赖耶是极善。’以及《楞伽经》中说：‘心性是光明，如来藏是善。’等等。那么，是否像唯识宗那样，认为阿赖耶识中的如来藏是真实成立的呢？并非如此，认为真实成立是宗派的认知错误，这里是将空明无碍、周遍的自性，远离边见的法性视为如来藏。
English
I am certain that this is correct, because the key point has been accurately targeted before. As stated in the sutras: 'It is easy to generate attachment to persons like Mount Sumeru, but it is not so easy to generate attachment to emptiness.' And in the Root Verses on the Middle Way, it says: 'The Buddhas have declared emptiness to be the relinquishment of all views. Those who hold a view of emptiness are said to be incurable.' And so on. Even so, I do not think it is contradictory to say in general that the nature of reality exists inherently, and to say that it itself is virtuous, and to merely establish the expression of dedication to it. As for the first case, the sutras say: 'The realm of beginningless time is the abode of all sentient beings; because this exists, samsara and nirvana arise.' And in the Praise of the Dharmadhatu, it says: 'To that which is not known by all, which revolves in the three realms, to the Dharmadhatu that dwells in all sentient beings, I prostrate and pay homage.' And in the Samadhiraja Sutra, it also says: 'The essence of the Sugata is the nature of reality that has always been present.' Because there are many instances where the nature of reality, the essence of the Sugata, is referred to with the word 'exists' from the perspective of its unchanging nature. That it itself is said to be virtuous also, in general, virtue has three aspects: intrinsic virtue, associated virtue, and ultimate virtue. The latter is said to be suchness, therefore it is one with the Dharmadhatu and the essence of the Sugata. Moreover, in the Dense Array Sutra, it also says: 'The self-nature of the alaya is virtuous, the princes see and hear it, the alaya is supremely virtuous.' And in the Lankavatara Sutra, it says: 'The nature of mind is luminous, the essence of the Tathagata is virtuous.' And so on. So, is it the same as the Mind-Only school, which believes that the essence of the Tathagata in the alaya-consciousness is truly established? It is not the same, because believing in true establishment is a doctrinal error, here the nature of reality, which is empty, clear, unobstructed, all-pervasive, and free from extremes, is regarded as the essence of the Sugata.
Chinese
如经中说：“逝者心性之界善妙，若作回向则生果。”这可以作为例证。那么，如何回向呢？就是将法性心之自性清净的善根，从暂时的垢染中解脱出来，以期望自身本具的法身功德得以显现的方式，发愿或回向于（使）界转化为菩提。如果这样做，也能对基果无别的意义产生定解。因此，如果先这样做，并且明白可以将所有其他善根都回向为连接基果的唯一因缘，那么这就是大乘密法的正确回向方式。究竟而言，不仅是法性本身，如果对其他善根也不放弃执着，就不能算作回向；如果放弃执着，才是符合回向的定义。如《摄颂》中说：“若执着于相，则非菩提回向；若不执着于相，则是菩提回向。”等等。因此，（回向）绝不能与三轮不思议的殊胜智慧分离。所以，虽然如实的无毒回向只有圣者地才有，但在凡夫地，也要学习诸佛菩萨如何回向，并像他们那样回向，这样才能与三轮清净的回向相符，并且也才能理解回向的定义。例如，就像不善于做生意的人将自己的财物委托给精明的商人，就能获得与自己亲自经营没有差别的利润一样。大概就是这样理解的吧。第三个共同要点是实际的回向。回向分为两种：为自己获得果位和道位而回向，以及为他人利益、为佛法和众生而回向。第一种又分为两种：为获得究竟果位而回向，以及为获得暂时道位而回向。首先是：“回向无上大菩提。”这是说，为了他人的利益，在三种菩提中，将善根回向于获得无上菩提，即不住涅槃的大圆满佛果。因为为了他人的利益，将善根增长为圆满菩提是大乘回向的特点。也就是说，并非因为希求所要获得的佛果具有断证的殊胜功德而回向以期获得它，而是因为菩萨