Chinese
是的。所谓“清净慈悲”等的慈悲，是指以大爱普施一切众生，并亲自指示如何看待事物之道。而那大慈悲，是远离一切模糊不清的垢染，故称清净。如此大慈悲完全清净之因，是先前的因，或者说是果，即是如来，唯有如来才能赐予这真俗二谛之甘露。如是说。对此，智者们所说的一切，都与实力的道理相关联。因此，在这里也凭借这句话的力量，如来亲自向他人指示道路的慈爱，以及以完全清净的智慧所显示的无垢之道，这般真俗二谛无误之理，是先前已真实进入的因。因此，这两种真实的道理，并非佛陀之外其他人的境界，而是以果的征象来推断等等，显示了非常多的意义。然而，这些话语过于庞大，如果详细地挖掘其能力来讲述，则篇幅会变得繁重，所以没有细说。第二，对众生生起悲悯，以及对导师生起敬信的两种利益。第一，因此是颠倒的教导。对于执着于宗派之人，那些追随其教义之人，会生起极大的悲悯。如是说。如是，由于如来之外的其他人无法指示此道，因此外道导师们对非正道的颠倒教导，那些执着或沉迷于宗派之人，对于那些追随如来圣道的有情，会想：唉，那些希求正道却误入歧途的人们真可怜啊！从而生起强烈的悲悯之心。对此，如此观察其他宗派，就像极其锐利的阳光，毫无阻碍地照射在雪堆上一样。看到他人深不可测的欲望，并且知道他们被那些见解所欺骗，从而增长慈爱。以此为例，当自己确定了真如之际，看到他人远离正道，在轮回中反复受生，并且对那些无依无靠者也生起大悲悯。
English
Yes. The compassion referred to as "pure compassion" and so forth is the guidance that shows how to view things with great love for all beings. And that great compassion, being free from all the stains of blurred vision, is pure. Such great compassion, with its cause of complete purity preceding it, or its result, is the Thus-Gone One, and only he bestows this nectar of the two truths. So it is said. Whatever the wise have said about this is solely related to the reasoning of factual strength. Therefore, here too, by the power of these very words, this love of the Thus-Gone One himself guiding others on the path, and this stainless path shown by the wisdom of perfectly pure vision, such as this, is the cause that has preceded the correct entry into the unerring manner of the two truths. Therefore, these two correct ways are not the domain of anyone other than the Buddha himself, but by inferring from the signs of the result, and so forth, many great meanings are shown. However, these words are too voluminous, and if their power were extracted and explained in detail, the text would become heavy, so it is not mentioned. Secondly, the two benefits of generating compassion for sentient beings and respect for the teacher. Firstly, therefore, it is a perverted teaching. For those with minds attached to tenets, those with minds who follow that system, compassion itself arises greatly. It is said. Thus, since others than the Thus-Gone One cannot show this path, therefore, for those with minds attached or clinging to the tenets of the perverted teachings of the non-Buddhist teachers, those with minds who follow the holy system of the Thus-Gone One, think, "Alas, how pitiful are those who desire the path but have gone astray!" and thus a strong compassion itself arises greatly. In this regard, when examining the systems of others in this way, it is like the rays of the sun, which are extremely sharp, falling on a mass of snow without obstruction. Seeing the unfathomable desires of others, and knowing that they are deceived by those views, love increases. By this example, when one has ascertained the suchness, one sees that others are separated from the correct path, repeatedly born in samsara, and great compassion arises even for those who are without protectors.
Chinese
与不一致的小方面也不混合，自然产生并无限增长。因为大慈悲的原因，认识到自他平等，看到他人处于愚昧的痛苦之中，并且为了消除慈悲的障碍，即以普遍的苦恼为基础的自我的执着。因此，通过具足原因且无障碍的道理也能成立。因此，以慈悲的种姓为基础，承担众生的重担，远离自利的想法和相的执着。如来教法承认慈悲种姓的家庭，承担众生的重担，被称为具有真正慈爱的人。因此，任何具有希望他人脱离痛苦的慈悲心的人，如果看到痛苦和痛苦的原因增长，慈悲心会更加增长，就像添加木柴的火焰一样。此外，憎恨真实法的人处于痛苦之因的顶峰。例如，杀鱼和鸟等不是自他的大敌。因为即使不杀它们，它们也会被风吹动，像水泡一样非常无常，只能杀死一个对自身毫无益处的脓血之身，但憎恨真实法的人，会损害持续轮回，以自他圆满的利益而庄严，与无数胜者相关的法身。因为他们开始损害法身的种子，即对真如的信仰。因此，经部中讲述了许多种抛弃正法的极其可怕的异熟果报。正如论师龙树所说： 极其广大且极甚深， 懒惰且极不精进者， 自他之敌以愚昧， 如今诽谤大乘法。 如是说。因此，对于那些没有训练种姓和智慧的人来说，越是甚深的大乘法，他们就越害怕和诽谤。经中说：依靠与自己体验相关的相似般若，对于甚深且难以衡量的般若，会产生许多驳斥，如“这不是佛教的教义”。《经庄严论》中说：倾向于低劣。
English
It naturally arises and grows boundlessly, unmixed with even the smallest aspects of disagreement. Because of the cause of great compassion, realizing the equality of self and others, and seeing others dwelling in the suffering of ignorance, and because of being free from the defilement of self-grasping, which is the basis of all-around tormenting thoughts, which are obstacles to compassion. Therefore, it is also established by reason that is complete with causes and free from obstacles. Therefore, taking beings as a burden based on the lineage of compassion, being free from the defilement of self-interest and the object of signs, the teachings of the Thus-Gone-One, accepting the household of the lineage of compassion, and bearing the weight of beings, is called one who has true affection. Thus, for anyone who possesses compassion that wishes others to be free from suffering, if they see suffering and its causes increasing, compassion will increase even more, like a fire to which wood has been added. Furthermore, those who hate the ultimate Dharma are situated at the peak of the causes of suffering. For example, killing fish and birds, etc., are not great enemies of oneself and others. Because even if they are not killed, they are moved by the wind and are extremely impermanent like bubbles of water, and one only kills a purulent body that cannot benefit oneself in the slightest, but those who hate the ultimate Dharma harm the Dharmakaya that abides as long as samsara exists, is adorned with the perfect benefit of oneself and others, and is connected with countless victors. Because they begin to harm the seed of that Dharmakaya, which is faith in suchness. Therefore, many kinds of extremely unbearable results of abandoning the holy Dharma are spoken of in the sutras. As the teacher Nagarjuna said: Extremely vast and very profound, Lazy and extremely unpracticed, Enemies of self and others, through ignorance, Now revile the Great Vehicle. As it is said. Therefore, for those who have not trained their lineage and intelligence, the more profound the Great Vehicle is, the more they fear and revile it. The sutra says: Relying on the similar Prajnaparamita that is related to one's own experience, for the profound and immeasurable Prajnaparamita, many refutations arise, such as "This is not the teaching of Buddhism." The Ornament of the Sutras says: Inclined to inferiority.
Chinese
树的体性也极其低下，被低劣的朋友们团团包围。对于深奥广大的、善说的佛法，如果对此没有兴趣，那就已经确定了（无法受益）。如是说，因为深奥的理由本身无法成为意识的对象，所以对于那些憎恨大乘的人，不应舍弃以大悲心摄受他们的方法。第二，有智慧财富者，对于其他宗派，如何见到没有精髓，那样为了救护他们，会生起极大的恭敬。如是说，成为殊胜圣者财富的，具有智慧之财富者，对于从这个教法之外的其他宗派，如何见到没有精髓，那样有智慧的幸运者们，会想：这条道路唯有薄伽梵才宣说。对于我们的导师，圆满正等觉佛陀救护者本身，会生起极大的恭敬，就像被热所逼迫得越厉害，就越喜欢清凉的水一样。而且，像这样，其他的宗派，即使是种姓低劣愚笨的人也能轻易理解，对于粗略的境界也会迷惑。如来所说的经典，最初、中间、最后都是善的，如同好的黄金一样，经过燃烧、切割和打磨，与现量和比量相似，并且没有被自己的言辞所损害的三种观察所净化，对于极其浓厚的轮回，以不混杂的智慧，毫不紊乱或浑浊地见到那真实的本性之后，对于人和天界的诸位主尊的顶髻之花鬘，双足莲花被装饰得美妙，具有的世间导师佛陀薄伽梵，我，有知识的人，谁不会以不执著于究竟真实的方式，生起以修行为核心的信心呢？理应生起。这样，从正确的见解中，会对众生生起慈悲，而对于那慈悲，也有缘众生的慈悲，缘法的慈悲，以及无缘的慈悲三种，其中最主要的是生起无缘的慈悲。对于宣说那条道路的佛陀生起恭敬，在那恭敬中，也有欲乐、信任三种，其中像国王一样的信任之信心会生起，因此（比其他信心）更殊胜。
English
The nature of the tree is also extremely low, surrounded by inferior friends. If there is no interest in the profound and vast, well-spoken Dharma, then it is certain (that one cannot benefit). As it is said, because the profound reason itself cannot become an object of consciousness, one should not abandon the means of embracing with great compassion those who hate the Mahayana. Second, those who possess the wealth of wisdom, how they see that other systems have no essence, in that way, to protect them, great reverence will arise. As it is said, those who have become the best of the noble wealth, those who possess the wealth of wisdom, how they see that other systems outside of this teaching have no essence, in that way, those fortunate ones with wisdom will think: This path is only taught by the Bhagavan. For our teacher, the perfectly enlightened Buddha, the protector himself, great reverence will arise, just as the more one is tormented by heat, the more one likes cool water. Moreover, like this, other systems, even people of low caste and foolishness can easily understand, and they will be confused about rough realms. The scriptures spoken by the Tathagata, which are good in the beginning, middle, and end, are like good gold, similar to being burned, cut, and polished, and purified by the three examinations that are not harmed by one's own words, after seeing the true nature without any confusion or turbidity with the unmixed wisdom in the extremely thick samsara, for the garland of the crowns of all the lords of humans and gods, the lotus feet are beautifully adorned, the world teacher Buddha Bhagavan, I, a knowledgeable person, why would I not generate faith that takes practice as its essence in a way that does not cling to the ultimate truth? It is reasonable to generate it. In this way, from the correct view, compassion will arise for sentient beings, and for that compassion, there are three types: compassion focused on sentient beings, compassion focused on Dharma, and compassion without focus, among which the most important is the arising of compassion without focus. For the Buddha who teaches that path, reverence arises, and in that reverence, there are also three types: desire, trust, and faith, among which the faith of trust, like a king, arises, therefore (it is more excellent than other faiths).
Chinese
二者也以轮转的方式生起。不退转的信心是指，仅仅是信念不会被相违品所夺的差别而已。这样，一切白法的根本是信心和慈悲，因此说，如果各有一个，那么一切清净之法也会生起。在所有以有寂二者为对境的智慧中，对于有，没有比慈悲更好的；对于寂，没有比信心更好的。如果有了这二者，那么二者结合就会产生珍贵的菩提心。菩提心被称为唯一的佛法。这样的世俗菩提心，对于证悟了胜义菩提心自性的人来说，永远不会分离。当他如实地见到事物的实相时，就会远离自利作意的垢染，为了利益那些对实相迷惑的众生，为了显现实相，想要获得佛果的意念永远不会退转。究竟而言，世俗和胜义菩提心二者，其体性无离无合地存在，这在密咒的续部中有所阐述。因此，空性和慈悲双运，使地道之行达到圆满。为了自利而获得法身，为了利他而获得色身，证得二身双运，如同虚空存在多久，利生事业就不会中断，无需勤作，如同如意宝珠和如意树一样，如意地赐予众生暂时和究竟的需求。虽然从主次的角度将二身安立为自利和他利，但实际上，其体性是无离无合的双运智慧身。自释中说：首先放下寻求真实的知识，完全确定胜义之后，对于处于愚昧状态的世间，恒时生起慈悲，勇敢地利益众生，这样的菩提心增长的智者，以智慧和慈悲庄严自身，如实地行持能仁的律仪。因此，首先要确定真如。
English
The two also arise in a cyclical manner. Irreversible faith is merely the distinction that belief cannot be taken away by opposing factors. Thus, the root of all white dharmas is faith and compassion. Therefore, it is said that if each of these is present, then all pure dharmas will arise. Among all the minds that focus on both existence and peace, there is nothing better than compassion for existence, and nothing better than faith for peace. If these two are present, then the union of these two will give rise to the precious mind of bodhicitta. The mind of bodhicitta is known as the single dharma of the Buddhas. Such conventional bodhicitta is inseparable from a person who has realized the nature of ultimate bodhicitta. When he sees the reality of things without error, he is free from the defilement of self-interest, and for the sake of beings who are deluded about reality, the thought of wanting to attain Buddhahood, which manifests reality, will never be reversed. Ultimately, the establishment that the two minds of conventional and ultimate bodhicitta exist inseparably in essence is explained in the tantric scriptures. Thus, the union of emptiness and compassion perfects the journey of the grounds and paths. Having attained the union of the Dharmakaya for one's own benefit and the Rupakaya for the benefit of others, as long as space exists, the activity will not cease, effortlessly, like a wish-fulfilling jewel and a wish-fulfilling tree, granting beings their temporary and ultimate needs as they wish. Although the two bodies are established as self-interest and other-interest from the perspective of importance, in reality, their essence is the inseparable wisdom body of union. In the auto-commentary, it says: First, abandon the search for true knowledge, and after completely ascertaining the ultimate truth, constantly generate compassion for the world dwelling in the darkness of wrong views, and be brave in benefiting beings. Such a wise person who has developed bodhicitta, adorned with wisdom and compassion, truly practices the discipline of the Sage. Therefore, first, one must ascertain suchness.