Chinese
行为方式，以及“大慈悲”一词所指的慈悲形象，以及“生起佛陀的大智慧”所指的生起慈悲的方式，以及“特别宣说此”所指的利益众生的方式，共有五种。第一个总义是心性事物之自性如何安住的方式：从上面的普贤王如来，到下面的微小昆虫，所知的事物之自性，安住的方式是：自性真谛无别，于殊胜法身中成佛。如《幻化网续》第十五品所说：“超世间与世间，无边坛城所有一切，皆融入胜者之母界，彼即是大法身。”又如《广大义二》所说：“世间稳动等，显现中无自性，彼即是大法身。”又如此处的结尾所说：“嗟！嗟！十方四时之自性，即是如来之体性。”由此可知。第二个总义是不如此证悟而迷乱的方式：虽然基位本来安住为佛，但若未生起决定的智慧，则有俱生无明，即自己不认识自己。譬如血统相同的王子流落民间。如是，在《自生金刚》中也说：“心性本来即是佛，为黑暗所蔽而不识。”又说：“本来即是现在安住，然为无明之障翳，遮蔽光明之灯。”又如《宝箧经》所说：“心性是自性光明，然若未以决定之智慧来决定，即是俱生之无明。”由此可知。不仅如此，俱生无明不认识自己，难道就那样，心愚笨、模糊、昏暗、迟钝地呆着吗？不是的，由遍计所生的无明，将我执为他，执一为二，分别内外境，显现能取所取种种而迷乱。譬如那个王子，流落民间，仅仅是不认识自己就昏沉地呆着吗？不是的，吃生肉为食，穿破烂衣服，手持杀狗的棍棒。
English
The way of acting, and the form of compassion referred to by the term "Great Compassion," and the way of generating compassion referred to by "generating the great wisdom of the Buddha," and the way of benefiting beings referred to by "specifically proclaiming this," there are five in total. The first general meaning is how the nature of mind, the nature of things, abides: From the Primordial Buddha Samantabhadra above, to the smallest insects below, the nature of knowable things, the way of abiding is: The nature of truth is inseparable, becoming a Buddha in the supreme Dharmakaya. As it is said in the fifteenth chapter of the Mayajala Tantra: "Transcendent and worldly, all the limitless mandalas, dissolve into the realm of the Victorious One's Mother, that is the Great Dharmakaya." And as it is said in the second of the Expanded Meanings: "The stable and moving world, etc., in appearance there is no essence, that is the Great Dharmakaya." And as it is said at the end of this very text: "Alas! Alas! The nature of the ten directions and four times, is the very essence of the Tathagata." This is evident. The second general meaning is the way of being confused by not realizing it in this way: Although the ground is originally abiding as a Buddha, if definite wisdom is not generated, then there is co-emergent ignorance, that is, not knowing oneself. For example, a prince of the same lineage wanders among the common people. Likewise, it is also said in Spontaneous Vajra: "The nature of mind is originally a Buddha, but is obscured by darkness and not recognized." It also says: "Originally it is abiding now, but by the veil of ignorance, the lamp of clarity is obscured." And as it is said in the Treasure Chest Sutra: "The nature of mind is self-luminous, but if it is not determined by definite wisdom, it is co-emergent ignorance." This is evident. Moreover, does co-emergent ignorance not recognize itself, so does the mind remain foolish, vague, dim, and dull? No, due to the ignorance of pervasive imputation, it clings to self as other, grasps one as two, distinguishes inner and outer objects, and is confused by the appearance of various grasper and grasped. For example, does that orphaned prince, wandering among the common people, just remain dull and confused without recognizing himself? No, he eats raw meat as food, wears rags as clothes, and carries a dog-killing club in his hand.
Chinese
因此，会做出各种平民的恶行。正如《广释》第二品所说：从颠倒中行狡诈之事，对能取所取之义十分贪执，从此在轮回中恒常漂泊。又如我三品所说：对法、我、事物等，考察其本体是否存在等，分别念变成幻化的风。如是，因二种无明所障，远离了解脱之道，感受痛苦的过患。如《眼释》所说：与自性清净的佛，以及方便不共住，未解脱者在三界轮回。又如本论第三品所说：将感受不合意的苦乐。这很明显。譬如王子虽已长大，但未失去王族血统，证明他是王子的臣子，或者如同没有经验的向导。第三个总义，一切智智以大悲观视的方式，如本论第九品所说：颠倒分别念完全清净，由于不异于智慧界，以大悲相连，六道一切时处无余显现。因此，可以把以大悲观视的方式分为三种：从不异于法界，以如所有智，不执著所化与能化而观视的方式，如《广释》所说：具有一切智智的，无根之界刹那间，边与中亦不可考察。又如本论第三品所说：以正确的智慧善加考察，从无自性中成办一切。如是。从不异于智慧，以如量智，无有阻碍地观视的方式，如《广释》所说：高低一切的色相，以及无心菩提身显现，如镜子所示现般，显现各种颜色形状。又如具有大智慧眼者，高低处与六道处，各自如是观视轮回。如是。法界智慧无别，以如所有如量无别之智，无别地观视的方式，如《广释》所说：不具分别念，因此无所不知。如是，对以大悲观视的三种方式，考察也有三种：境有
English
Therefore, they commit various evil deeds of the common people. As it is said in the second chapter of the Extensive Commentary: From perversion, they engage in deceitful conduct, and are extremely attached to the meaning of grasping and being grasped. From then on, they constantly wander in samsara. And as it is said in the third chapter of "I": When examining phenomena, self, and objects, whether they have inherent existence, conceptualization becomes like a wind of illusion. Thus, the fault of being separated from the path blocked by the two kinds of ignorance and experiencing suffering is as follows: As it is said in the Commentary on the Eye: The Buddha of pure nature, and not abiding together with skillful means, the unliberated ones wander in the three realms. And as it is said in the third chapter of this very text: They will experience unpleasant happiness and suffering. This is evident. For example, a prince who has not lost his lineage shows that he is a prince, or like being separated from a guide who has no experience. The third general meaning is how the omniscient one sees with compassion. As it is said in the ninth chapter of this very text: Erroneous imputation is completely purified, and because it is not different from the realm of wisdom, it is connected by great compassion, and all six realms appear without exception. Therefore, the way of seeing with compassion can be divided into three: The way of seeing without objectifying the object of taming and the tamer with the wisdom of knowing how things are from not being different from the realm is as follows: As it is said in the Extensive Commentary: Possessing the mind of omniscience, the rootless realm is momentary, and the end and the middle cannot be examined. And as it is said in the third chapter of this very text: If one examines well with correct wisdom, everything is accomplished from non-inherent existence. Thus. The way of seeing without obstruction with the wisdom of knowing how many things are from not being different from wisdom is as follows: As it is said in the Extensive Commentary: All the forms of high and low, and the mindless appear as the body of enlightenment, like a mirror showing various colors and shapes. And also, with the eye of great wisdom, the high and low places and the six paths, each sees samsara as it is. Thus. The way of seeing without difference with the wisdom of knowing how things are and how many things are without difference, which is the indivisibility of the realm of wisdom, is as follows: As it is said in the Extensive Commentary: There is no conceptualization, therefore there is nothing that it does not know. Thus, there are also three examinations of the three ways of seeing with compassion: The object exists
Chinese
在有、无、无别这三者中，如果按照第一种情况，会有佛陀的智慧变成具有能取所取的过失。如果按照第二种情况，就像中观智慧中断一样，会有佛陀的智慧中断的过失。如果按照第三种情况，慈悲以何者对何者如何观看，观看的说法本身就不合理。对此，回答的方式有两种：遮破和肯定。第一种是：对于慈悲的对境，不增益说有，也不否认说无，而是像少女手中的镜子一样，如实照见包含十方和四时的轮回涅槃的一切法，无分别自明。第二种是：在有对境时也观看，三时所摄的三界一切心所生法，如掌中庵摩罗果一般，无有阻碍地显现明知。在无对境时也观看，无论如何显现，其自性皆空。在无别时也观看，因为在所知之自性中，慈悲生起的对境，三界众生，以及能生者一切智的佛陀，二者都没有可执著之处。如果无有执著，那如何成为慈悲呢？慈悲即是悲悯，悲悯是救护痛苦。其中，缘于众生和法的悲悯是孩童的悲悯，无有执著的悲悯是伟大的悲悯，因为能救护一切痛苦。对此，《大圆满禅定六义》中说：证悟佛与众生无二别，即称此为生起大悲心。如是明显。如果这样，慈悲观看或生起的说法岂不是不能成立吗？并非如此，在事物之自性中，佛与众生无有执著，因此如无执著般观看，并且这也是使那些因不了解这一点而被四漏之网束缚的人们解脱的方法。例如，在具有神通之人面前，另一个人在睡梦中，因脓疮剧烈燃烧而身心痛苦，神通之人在心中知道，睡梦中的那个人并没有生疮，虽然没有生疮，但他却显现出患有麻风病的样子。
English
Among the three: existence, non-existence, and non-duality, if it is according to the first, there is the fault of the Buddha's wisdom becoming one with grasping and being grasped. If it is according to the second, like the cessation of Madhyamaka wisdom, there is the fault of the Buddha's wisdom ceasing. If it is according to the third, how does compassion see what, with what, and how? The very term 'seeing' is not appropriate. To this, there are two ways of answering: refutation and affirmation. The first is: one does not assert that the object of compassion exists, nor does one deny that it does not exist. Rather, like a mirror in the hand of a maiden, one sees all phenomena of samsara and nirvana, encompassed by the ten directions and four times, as self-clear and without conceptualization. The second answer is: one also sees in the presence of an object, all that arises from the minds of the three realms, encompassed by the three times, appears as clear knowing, unobstructed, like an amalaka fruit in the palm of one's hand. One also sees in the absence of an object, however it may appear, it is empty of true essence. One also sees in non-duality, because in the nature of knowable things, the object of compassion arising, the sentient beings of the three realms, and the one who gives rise to it, the all-knowing Buddha, both are without specific focus. If there is no specific focus, how does it become compassion? Compassion is synonymous with loving-kindness, and loving-kindness is that which protects from suffering. Among these, the loving-kindness that focuses on sentient beings and phenomena is the loving-kindness of a child, while loving-kindness without focus is great compassion, because it protects from all suffering. Regarding this, in the Sixth Meaning of Great Perfection Meditation, it says: 'When one realizes that Buddha and sentient beings are non-dual, that is called the arising of great compassion.' This is evident. If that is the case, is it not that the terms 'compassion seeing' or 'arising' cannot be established? It is not so, in the nature of things, Buddha and sentient beings are without specific focus, therefore one sees as without specific focus, and this is also the method for liberating those who, not understanding this, are bound by the net of the four outflows. For example, in the presence of a person with clairvoyance, another person is asleep and dreaming, suffering in body and mind from a raging boil of pus. In the mind of the clairvoyant person, he knows that the sleeping person does not have a boil, but even though he does not have a boil, he appears to have leprosy.
Chinese
也知道（众生）处于困境。也知道使之从中解脱的方法，就像唤醒睡眠一样。以前的上师们这样说。有些人不理解这些道理，对佛的智慧和众生的迷惑，是否同时进入专注进行考察。这应被理解为“吉乃”的辩驳回答。第四个总义是，如此观察后生起慈悲的方式是：暂时按照比玛拉上师的观点分为四种。从三个次第来说：“恒常、自性力、祈请，与境相遇而显现。”因此，第一种是恒常的慈悲生起方式，如大河之流。例如，像大河之流不分春夏秋冬，一直奔流不息一样，诸佛和菩萨大士的慈悲生起也是永不间断的。也就是第一品总结中所说：“智慧坛城慈悲中。”第二种是自性力的慈悲生起方式，如太阳的光芒。例如，太阳升到天空，光芒温暖柔和，不费力气地自然而然产生一样，诸佛的慈悲没有勤作和疲惫，自然而然产生。也就是第十三品中所说：“慈悲坛城一切生。”第三种是受到劝请和祈祷的因缘而生起慈悲的方式，如对悲惨呼唤的乞讨者给予施舍。例如，像乞丐们发出悲惨的哀嚎，被打败后聚集起来给予施舍一样，对诸佛和菩萨大士也进行劝请和祈祷时，会生起特殊的慈悲。也就是第二品中说：“共同的眷属们即使已经证悟，为了未来仍然请求宣说续部。”“唉玛耶，从秘密的法。”这四句。世尊的回答是：“唉玛，如来藏中。”到“为了教导而示现各种欢喜。”之间。据说，对那些有缘亲自听闻的人，以六种欢喜的方式宣说；对那些没有听闻因缘的人，化现为六位路阶导师释迦牟尼来宣说。第四种是与境相遇的因缘