Chinese
被称为。这样观察痛苦也不会平息。这是第一种。第二是，关于所境存在与否以及无分别的三种观察。如果作为所境来观察，那么佛的智慧会变成具有能取所取，因为所境和有境已经产生。如果承认，那么相续就不是清净的，因为有能取所取，就像有情一样。又，如果不作为所境来观察，那么眼睛也会听到声音，因此，如果承认，那就很明显了。此外，佛本身也会变成错乱，因为看到不存在的事物，就像患有黄疸病的人看到的螺贝的颜色一样。如果说观察为无分别也不合理，因为能观和所观是相违的，就像眼睛看眼睛一样。回答说，上师们的想法各不相同。拉杰达迪说，不加上“作为所境”的标签，也不贬低“不作为所境”，而是说观察所境和有境为无分别。如果问，能观和所观是相违的，那么，不希望将这两者确立为不同，而是无分别地彻底证悟，那才是生起大悲心的原因，因为它是所有利益的基础。也就是在大圆满禅修六义中说：如果证悟佛与有情无二，就称之为生起了大悲心。是这样说的。如果问，大悲心和智慧有什么区别？回答说，无分别地彻底证悟就是智慧，而从它是所有利益的基础这个角度来说就是大悲心。杰卓普巴说，如果从狭义上讲，就是舍弃所境存在与否的增益和诽谤，将一切法都看作是镜子中的影像一样，无分别自明。如《广大》中所说：没有分别念，对一切都清清楚楚地了解。因此，如果从广义上讲，就是作为所境来观察，三时所摄的三界的心和心所，就像放在手掌中的余甘子一样，清晰明了，无有阻碍地显现。又，也作为无所境来观察，无论如何显现，都以真实的自性空性。也作为无分别来观察，因为在所知的自性中，生起大悲心的对境有情和生起者遍知的佛陀，这两者都没有执着。如果问，这怎么会变成大悲心呢？
English
It is called. Observing in this way will not pacify suffering. That's the first. Secondly, regarding the three examinations of whether the object exists, does not exist, or is undifferentiated. If you look at it as an object, then the wisdom of the Buddha will become one with a grasper and a grasped, because the object and the subject have arisen. If you accept this, then the continuum is not pure, because there is a grasper and a grasped, just like sentient beings. Also, if you do not look at it as an object, then the eye will also hear sounds. Therefore, if you accept it, it is clear. Furthermore, the Buddha himself will become deluded, because he sees what does not exist, just like the color of a conch shell seen by someone with jaundice. If you say that you look at it as undifferentiated, it is also unreasonable, because the object of seeing and the act of seeing are contradictory, just like the eye seeing the eye. In response, the thoughts of the previous lamas are different. Lhaje Dati said, "Do not add the label 'as an object,' nor denigrate 'not as an object,' but rather say that the object and the subject are seen as undifferentiated." If you ask, "Are the object of seeing and the act of seeing contradictory?" then, it is not desired to establish these two as different, but rather to fully realize them as undifferentiated. That is the cause of the arising of great compassion, because it is the basis of all benefit. That is, in the six meanings of Dzogchen meditation, it says: "If you realize that Buddha and sentient beings are not two, it is called the arising of great compassion." That is what it says. If you ask, "What is the difference between great compassion and wisdom?" The answer is, "Fully realizing them as undifferentiated is wisdom, and from the perspective that it is the basis of all benefit, it is great compassion." Je Drophukpa said, "If you take it in a narrow sense, it means abandoning the imputation and defamation of whether the object exists or not, and seeing all phenomena as if they were reflections in a mirror, without conceptualization, self-illuminating. As it says in the Extensive One: 'Without conceptual thought, he knows everything clearly.' Therefore, if you take it in a broad sense, it means looking at it as an object, all the minds and mental factors of the three realms gathered in the three times, like an amalaka fruit placed in the palm of the hand, appearing clearly and unobstructed. Also, it is seen as without an object, no matter how it appears, it is empty in its true nature. It is also seen as undifferentiated, because in the nature of what is to be known, there is no attachment to the sentient beings who are the object of the arising of compassion, and the all-knowing Buddha who is the one who arises it. If you ask, "How does this become great compassion?"
Chinese
是无缘大慈悲，为了救护一切痛苦而宣说。那么，大悲以什么，以谁，以何种方式观看呢？如果说观看的措辞不恰当，回答是：不像在迷惑者的心识面前显现那样停止地观看，所以没有第二种过失。无论如何显现，都了知在自性上没有成立，所以从第一种过失中解脱。通过这二者，第三种诤论也顺便消除，在自性上，能调所调无有分别地观看，并且观看那些没有如此证悟的众生被四股轮回之流不断地冲向痛苦。并且了知从中解脱的方法而示现，例如，在一位具有神通的士夫面前，另一位士夫睡着后在梦中感受痛苦，具有神通者虽然了知，但自相续中不会生起实执，并且也了知醒来就能从痛苦中解脱。观看的方式，按照杰索巴的观点有三种：从法界不分离或者以如所有智了知而观看的方式；从智慧不分离或者以如所有性智了知而观看的方式；法界智慧无别或者以如所有如所有性无别了知而观看的方式。第二，观看后生起大悲的方式，从次第三法中说，恒常自性猛厉祈请和，与对境相遇后显现。有四种：恒常相续的大悲如河流一般；自性猛厉的大悲如太阳和光芒一般；劝请和祈祷的大悲如贫者向慈悲者乞讨一般；与对境相遇的大悲如见到聪明人做颠倒行为一般。第三，生起后成办利益的方式，想要以有依的方式成办利益，想要以无依的方式成办利益，想要以实相自性的方式成办利益。第一种是，如婆罗门修筑宝塔一般，例如，一位成就明咒的婆罗门修筑了珍宝佛塔并放置好，即使自己去世，佛塔也能满足后学者的愿望。先前
English
It is impartial great compassion, spoken to protect from all suffering. So, with what, by whom, and in what way does great compassion see? If it is said that the term 'seeing' is inappropriate, the answer is: It sees without ceasing as it appears to the mind of the deluded, so there is no second fault. However it appears, it knows that it is not established in its nature, so it is freed from the first fault. With these two, the third dispute is also eliminated in passing: it sees that those to be tamed and those who tame are inseparable in nature, and it also sees that those who do not realize this are carried by the four currents of samsara towards suffering. And knowing the means of liberation from that, it acts as a teacher. For example, in the presence of a person with clairvoyance, another person falls asleep and dreams of experiencing suffering in a dream. Although the clairvoyant knows this, true clinging does not arise in their own mindstream, and they also know that waking up will free them from that suffering. The way of seeing is threefold according to the thought of Jey Sherab Gyatso: the way of seeing with the wisdom that knows reality as it is, inseparable from the expanse; the way of seeing with the wisdom that knows all phenomena, inseparable from wisdom; and the way of seeing with the wisdom that knows the expanse and wisdom as inseparable, or reality and all phenomena as inseparable. Second, the way in which compassion arises after seeing is, according to the Three Successive Dharmas: 'Constant, continuous, natural, forceful supplication, and appearing after encountering an object.' There are four types: constant, continuous compassion like a river; natural, forceful compassion like the sun and its rays; compassion that is urged and supplicated, like a poor person begging from a compassionate one; and compassion that arises upon encountering an object, like seeing a wise person acting perversely. Third, the way of benefiting beings after it arises: wanting to benefit beings with a support, wanting to benefit beings without a support, and wanting to benefit beings through the nature of reality itself. The first is like a Brahmin building a stupa. For example, a Brahmin who has accomplished a vidyā-mantra builds a precious stupa and places it there. Even if he dies, the stupa will fulfill the wishes of his followers. Previously,
Chinese
由于积累资粮的果报，最终依靠佛陀的意旨，无垢法身的智慧。对于可调伏的众生，显现为清净与不清净的化身，并成办利益，这是印度班智达僧伽贤，以及藏地仲钦的香协饶喇嘛等人的观点。第二种观点是，如同咒师的诅咒成就一般。例如，诅咒成就的咒师，在完成诅咒之后，即使自身寿命终结，但在他人看来，他的诅咒仍然会如期发生。同样，在最终成佛的境界中，虽然只有法界完全清净，而没有自续所摄的智慧成就。但由于先前在道上积累资粮和发愿的力量，在可调伏的众生的心识显现中，显现为两种色身，并成办利益，这是印度班智达龙树，以及藏地绒宗却吉桑布的观点。第三种观点是，如同如意宝珠一般。例如，如果擦拭和供养如意宝珠，就能产生与各自福德相应的所需所欲。然而，如意宝珠没有勤作和分别，也没有亲疏之分。同样，由于最终的胜者之意超越了有无的边，远离一切边见的增益和损减，因此，自性身本身会根据可调伏者的心识而显现为各种形象，并成办利益，这是汉地的大班智达希瓦，以及藏地的祖琼协饶扎巴等人的观点。总而言之，在广大的经典中说：‘大悲的加持力，十方世界如尘数，度化众生不可思议，身语意和功德力，任运成就之事业，不舍任何可调伏，净化恶趣及菩提，圆满智慧之积聚，恒常示现诸方所。’如是宣说了。果的意义已经讲完。愿吉祥！殊胜密续之王，一切密续中无上的秘密，汇集一切密续之精华，由诸位智者成就者们阐明。虽然如此，我这个智慧低下者，也追随秘密主金刚手，大伏藏师法王的教言，无垢密续之义理而作分别。
English
Due to the fruition of accumulating merit, ultimately relying on the Buddha's intention, the wisdom of the unclouded Dharmakaya. For those to be tamed, appearing as two forms, pure and impure, and accomplishing benefit, this is the view of the Indian Pandit Simhabhadra, and the Tibetan Chungtsang's Zhang Sherab Lama, among others. The second view is like the accomplishment of a curse by a sorcerer. For example, a sorcerer who has accomplished a curse, after completing the curse, even if his own life ends, to others, his curse will still occur as expected. Similarly, in the ultimate state of Buddhahood, although there is only the complete purification of the Dharmadhatu, and no wisdom accomplished by one's own continuum, through the power of accumulating merit and making aspirations on the path, in the mind's appearance of those to be tamed, appearing as two Rupakayas and accomplishing benefit, this is the view of the Indian Pandit Nagarjuna, and the Tibetan Rongzom Chokyi Zangpo. The third view is like a wish-fulfilling jewel. For example, if a wish-fulfilling jewel is cleaned and offered to, it can produce the desired needs according to one's own merit. However, the wish-fulfilling jewel has no effort or discrimination, and no closeness or distance. Similarly, because the ultimate Victor's intention transcends the extremes of existence and non-existence, and is free from all extremes of addition and subtraction, therefore, the Svabhavikakaya itself will appear in various forms according to the minds of those to be tamed, and accomplish benefit, this is the view of the great Chinese Pandit Shri Simha, and the Tibetan Zur Chung Sherab Drakpa, among others. In short, in the extensive scriptures it is said: 'By the blessing of great compassion, in the ten directions, worlds as numerous as dust motes, the deeds for beings are inconceivable. By the power of body, speech, mind, and qualities, and spontaneously accomplished activities, no one to be tamed is abandoned. Purifying the lower realms and Bodhi, perfecting the accumulation of wisdom, constantly showing in all directions.' Thus it is proclaimed. The meaning of the fruit is finished. May it be auspicious! The glorious king of tantras, the supreme secret of all tantras, the essence of all tantras gathered together, clarified by the wise and accomplished ones. Although so, I, with my inferior intellect, also follow the instructions of the secret lord Vajrapani, the great treasure revealer Dharma King, and distinguish the meaning of the immaculate tantras.
Chinese
纵然不能成办，极丰盛的秋收，但为了增长，于解脱道极具信勤的，孤陋寡闻新学者的智慧，依凭着，可信的经教和具德上师的言教，以及先贤的释论，虽然已善为编纂，然因未获圣慧，若有错谬，祈请诸位圣者宽宥。由此所获，如无垢秋月般的，极白善妙之事物，与无边众生所共有，愿所有众生皆能证悟之。我亦因自性血脉的印记，不堕入分别念的悬崖，愿能从大乘速疾道上，不舍弃果位的血脉，速疾证悟。于此道理，以欢喜心而修持者，愿三慧之能力得以增长，展开解脱之法的喜宴，愿无垢教法长久住世。吉祥秘密藏心真实性决定续之王幻化网，以总义之门而作决定的善说，名为《密主口授》之论著。为了利益具知欲的新学者们，汇集了先前的注释和科判等散落的意义，并使其易于理解，主要遵循吉祥祖尔派的讲说传统。以曼荼罗海的遍主，与胜者六种姓无别的，遍知且遍见者，吉祥一切方所胜大宝法王掘藏师的足莲花为顶戴，被称作疯癫小僧法吉祥者，获得了上师的开许。在铁阳马年秋季首月的下弦初十，吉祥圆满日，于邬金敏珠林寺，决定意义之大乐园的法学院中，以手写方式记录了下来。愿此也能利益教法和众生！善哉！善哉！善哉！又说：此理周全，心满意足，其余慧劣，喜略者，第五，于确定道之体性的，地界范围内，取道之体性。第六，先前所安立的