English
The second is to explain the difference of the second manifestation of different wisdom bodies, that is, to explain the difference between no affliction and knowing the desired place. The second has two: no affliction and the difference of knowing the desired place. The first has three, the first is: If this samadhi is also available to Shravakas, Pratyekabuddhas, and Arhats, then what is the difference with the Buddha? That is, Shravakas, etc. Second, because afflictions such as greed that exist in other continuums do not arise, it is no affliction, and there are two in this: the view of no affliction of Shravakas and Pratyekabuddhas Arhats represented by them, that is, samadhi does not want to see the afflictions of any sentient beings represented by people in towns and other places completely eliminated. The Buddha's no affliction is the thought: Do not let these sentient beings take me as the object and make afflictions exist constantly, so I especially want to see them, and go to towns and other places to eliminate the afflictions of sentient beings. It is said in the "Complete Product": When Shravakas and others see any sentient beings in towns and other places, if they know that afflictions will arise, they will prevent seeing the sentient beings themselves, but will not prevent the afflictions that have already appeared. This is the samadhi of no affliction of Shravakas, does not prevent seeing, although there is seeing, but cuts off the stream of their afflictions, this is the no affliction of the Tathagata. According to these two, it seems that Shravakas are worried about becoming the cause of the object, so they do not go to those sentient beings, which is obvious. It is said in the "Commentary on the Compendium of Categories": Those sentient beings who want to appear in the eyes of any sentient beings, thinking that afflictions should not arise by taking me as the object, therefore, with knowing the desired place, observing what will happen in the future, it is okay to go to them or not, but in any case, do not let those sentient beings generate greed, hatred, etc., therefore, for that purpose, relying on meditation to follow and protect the minds of others, explaining quiescence and insight. It is said in the "Abhidharmakosha": No affliction is mundane wisdom, the edge of meditation is the immovable Dharma, the afflictions born of people belong to the desire realm, and the unborn have roots and objects. It means that the essence is mundane wisdom, the ground is the top of the fourth dhyana, and the continuum is the immovable Arhat.
Chinese
念诵和所依、人和所缘，欲烦恼，也就是有根本的修断和无根本的见断二者，宣讲前者。第三容易理解。第二有三，第一，像之前一样提出疑问，声闻等中的“等”字。第二，一般来说，知晓所愿之事，依赖禅定，生起“愿我知晓此事”的愿望，三界中存在的任何想知晓的事物，心中默念“愿我知晓此事”，进入禅定，从禅定中出来后，通过所发的愿，就能了知那些事物。其中，佛陀比声闻、缘觉更殊胜，殊胜的法在哪里呢？在于自生的任运成就，相续不断而断除贪著，通达一切所知而无碍，恒常安住于等持，以及能够回答一切提问等等。在《俱舍论》中说：“知晓所愿之事也是如此，彼之所缘皆是。”意思是说，其他特点相同，只是所缘有所不同。第三，无相是依靠努力。四种正确的辨别智慧是说法之因圆满，是回答提问之因。如何回答呢？如《谛语请问经》所说：“如何众生一切决定语，众多同时请问于一时，心之一刹那间皆领会，以一语声各别皆回答。”就像这样。声闻等五种特点，通过反过来理解，就暗示了并非如此。一百四十六种智慧中，只解释这两种的差别，是为了说明其他的智慧，所有这些都是因为断除了二障及其习气而彻底区分的。第三是对于以不同智慧示现的三个身进行辩论和驳斥，讲述了依次驳斥对于法身周遍和常有的辩论。第三有二，对于法身周遍和常有的辩论进行驳斥。第一有二，以辩论引入，以回答阐述意义。第一，佛陀那时恒常安住于大悲自性的法身中，但如何呢？
English
Recitation and support, person and object, desire-affliction, that is, the former is explained as having a basis for cultivation and abandonment, and the latter is without a basis for seeing and abandoning. The third is easy to understand. The second has three parts. First, the doubt is raised as before. The "etc." in the Sravakas, etc. Second, in general, knowing what is desired, relying on meditation, generating the wish "May I know this matter", when the aspiration is fulfilled, whatever knowable things exist in the three realms that one wants to know, one silently recites in the mind "May I know this matter", enters meditation, and when one arises from that meditation, through the aspiration made, one will be able to know those things. Among them, the Buddha is more superior than the Sravakas and Pratyekabuddhas, where is the superior Dharma? It lies in the spontaneously accomplished self-arising, the continuous cessation of attachment, the unimpeded understanding of all knowable things, the constant abiding in equanimity, and the ability to answer all questions, etc. In the Abhidharmakosha it says: "Knowing what is desired is also the same, all of its objects are." It means that other characteristics are the same, only the object is different. Third, the signless is through effort. The four correct discriminating wisdoms are the complete cause for teaching the Dharma, and the cause for answering questions. How to answer? As the Sutra of Truthful Speech says: "How all beings' definite words, many ask simultaneously at one time, in one instant of the mind all comprehend, with one voice each answers separately." Just like this. The five characteristics of the Sravakas, etc., by understanding it in reverse, it implies that it is not so. Among the one hundred and forty-six wisdoms, only explaining the difference between these two is to illustrate the other wisdoms, all of which are thoroughly distinguished by abandoning the two obscurations and their habitual tendencies. The third is to debate and refute the three bodies manifested with different wisdoms, explaining the section on sequentially refuting the debates on the pervasiveness and permanence of the Dharmakaya. The third has two parts, refuting the debates on the pervasiveness and permanence of the Dharmakaya. The first has two parts, introducing with debate, and explaining the meaning with answers. First, if the Buddha at that time constantly abides in the Dharmakaya of the nature of great compassion, then how?
Chinese
为了回答“恒常利益有情相违，不利益有情也安住于大悲相违”的争论，以中间词句宣说。第二，分二：真实义和以比喻成立。第一分二，第一是显现。对谁而言呢？对所化有情而言。何者呢？是佛陀薄伽梵。如日显现和清净具足，是化身和自性身佛。何时呢？在何时以说法等事业饶益之时。如何呢？与所化有情的显现相应。从何因呢？从成佛之因完全成熟而来。第二分二：解释根本义，以及由此成立的回答。第一是：做。何处呢？增上生决定胜的利益事业。由谁呢？由薄伽梵。如何呢？与所化有情的各自显现相应，如在极喜调伏中化现为乾闼婆。何时呢？在何时对何所化有情说法等，以及放光等，能生起长久利益，乃至生生世世饶益之时。从何因呢？从所化有情相续清净，以及如来往昔的愿力之威力而来。宣说这是因为：依止善知识等，以及遇到殊胜友等为缘，先前产生的善根种子得以滋润并具威力，然后成为利益，以及 为了利益所化有情，先前所立的愿力之威力成就。先前产生的善根是，以佛陀等为对境，希求声闻、独觉的菩提和增上生为所获得之因。在清净之处结跏趺坐，于面前以意念观想佛菩萨，修习道等，得以完全滋润，即是趋向于布施成佛之果的显现之因。获得道等，也是从何而来呢？是从具有先前产生的种子而来，如此解释。第二是：如前所说，因此，对于恒时成办所需之义，如意宝般的佛陀，以及恒时近处安住，但自己的业
English
To answer the debate that "constantly benefiting sentient beings is contradictory, and residing in great compassion even when not benefiting sentient beings is contradictory," it is spoken with intermediate phrases. Second, there are two: the actual meaning and establishing it with an analogy. The first has two parts, the first being appearance. To whom? To the sentient beings to be tamed. Who? The Buddha, the Bhagavan. Like the appearance of the sun and being endowed with purity, they are the emanation body and the nature body of the Buddha. When? When benefiting through activities such as teaching the Dharma. How? In accordance with the appearance of the sentient beings to be tamed. From what cause? From the cause of attaining enlightenment being fully ripened. The second has two parts: explaining the root meaning and the answer established by it. The first is: does. Where? The activities of benefit for higher realms and definite goodness. By whom? By the Bhagavan. How? In accordance with the respective appearances of the sentient beings to be tamed, such as transforming into a Gandharva in the Joyful Taming. When? When teaching the Dharma to whatever sentient being to be tamed, and emitting light, etc., so that lasting benefit arises, and benefiting in all lifetimes. From what cause? From the purification of the sentient beings to be tamed and the power of the past aspirations of the Tathagata. It is taught that this is because: relying on virtuous spiritual friends, etc., and encountering excellent friends, etc., as conditions, the seeds of virtue previously generated are nourished and become powerful, and then become beneficial, and for the sake of benefiting the sentient beings to be tamed, the power of the aspirations previously made is accomplished. The previously generated roots of virtue are the causes aimed at attaining the enlightenment of hearers and solitary realizers, and higher realms, by the Buddhas, etc. Sitting in vajra posture in a pure place, visualizing Buddhas and Bodhisattvas in front, and training in the path, etc., is fully nourished, that is, the cause of turning towards the manifestation of the fruit of giving enlightenment is found. Where does obtaining the path, etc., come from? It is explained that it comes from having the previously generated seeds. The second is: As previously explained, therefore, for constantly accomplishing the desired meaning, the Buddha is like a wish-fulfilling jewel, and constantly staying nearby, but one's own karma.