English
It is said that the Buddha's eye cannot see, and the two form bodies established by name are only the result of the inexhaustible accumulation of merit from the past, or only the attraction of aspiration, that appear to the beings to be tamed. The second view is: If so, does wisdom itself cease from itself? Or is it cut off by another antidote? If it is the former, then from the Buddha-ground, observing the benefit of sentient beings, the wisdom of knowing the suchness and the extent of all things will no longer exist. Because the stream of wisdom has been cut off. This is admitted. It cannot be thought so, because the common scripture also says: 'In suchness and the extent of all things, because wisdom observes, it can enter.' The Compendium says: 'If there is no wisdom, Bodhi neither increases nor decreases. The Dharma of the Buddha, like the ocean, will also cease to exist.' Many scriptures like these are harmful to this view. If it is the latter, then does the Vajra-like Samadhi antidote cut off the stream of wisdom, or does something else cut it off? This is too much, please be careful! The second view is divided into: stating the assertion and refuting the assertion. The first view is: In the Buddha-ground, the Vajra-like Samadhi has purified all obstacles, and as a result, the stream of wisdom still exists. Moreover, from that, the wisdom of conventional truth can observe the object and the subject, therefore, the previous statement of cutting off the stream of wisdom has been refuted by the scripture. The second view is: If so, then the wisdom of the Buddha himself becomes a mistaken consciousness, because it takes the conventional truth as its object. Just like the consciousness of ordinary people. Someone retorted: Only the appearance is taken as the object, but it is not grasped as the object of attachment. If so, then the Buddha's wisdom becomes a one-sided elimination. Although the mistaken wrong view of the object of attachment has been eliminated, the mistaken wrong view of the object of appearance has not been eliminated. If you admit it, then it contradicts what the Sutra says: 'Supreme wisdom is selfless, because there is no appearance, it is not seen.' The third part is: the main text and dispelling disputes. The first part is: One should not slander that the stream of wisdom is cut off, nor should one falsely say that the stream of wisdom is not cut off. Observe in a non-conceptual, self-luminous way, in the manner of the nature that is free from the extremes of both. It is said in this very text: 'Emptiness, selflessness, all-knowing wisdom, self-awareness mind, without object and subject, transform the power of memory.' The Samadhiraja Sutra says: 'In the Dharma of Nirvana, there is no Dharma, because it is not there, it will never change.'
Chinese
认为有和没有的那些人，那样考察痛苦不会平息。这是第一部分。第二部分是，关于境有无差别的三种考察。如果作为境来观察，佛的智慧就变成了执取形象的，因为境和有境产生。如果这样认为，那么相续就不清净了，因为有执取形象的缘故，就像有情一样。又，如果不作为境来观察，那么眼睛也会听到声音了，因此，如果这样认为就很明显了。此外，佛本身也成了错乱的，因为看到了没有的东西，就像患有黄眼病的人看到的螺壳的颜色一样。说成无差别地观察也是不合理的，因为能见和所见是相违的，就像眼睛看眼睛一样。回答说，杰·卓普的口中说，如果从狭义上理解，就舍弃了境有无的虚构，而将一切法都像镜子里的影像一样，视为无分别自明。广释中说：没有分别念，对任何事物都清清楚楚地了知。因此，如果从广义上理解，也可以作为境来观察，因为三时所摄的一切法和心所生起之法，都像放在手掌中的余甘子一样，清晰明了，无有阻碍地显现。又，也可以视为无境，因为无论如何显现，其真实的自性都是空性的。也可以无差别地观察，因为在所知的自性中，生起大悲的对境有情和生起者遍知的佛陀二者没有分别。如果这样，那会变成什么样的大悲呢？那就是无缘大悲，是为了从一切痛苦中救护而说的。那么，大悲以何种方式显现呢？如果说显现的说法不合理，回答是，在具有错乱的心的面前，如显现般无有阻碍地观察，所以没有第二种过失，无论如何显现，都了知其自性未成立，所以从第一种过失中解脱。通过这二者，第三种诤论也顺带被遮破了，因为在自性中，将所化和能化无差别地观察，并且也看到那些没有如此证悟的人们，被轮回的四条河流不断地带走而痛苦，并且也了知从中解脱的方法，从而成为导师。例如，在一位具有神通的人面前，另一个人……
English
Those who consider existence and non-existence, such investigation will not pacify suffering. That's the first part. The second part is, regarding the three investigations of the difference between existence and non-existence of objects. If viewed as an object, the Buddha's wisdom becomes one that grasps form, because the object and the subject arise. If you accept that, then the continuum is not pure, because there is grasping of form, just like sentient beings. Also, if it is not viewed as an object, then the eye would also hear sounds. Therefore, if you accept that, it is clear. Furthermore, the Buddha himself would become deluded, because he sees what does not exist, like the color of a conch shell seen by someone with yellow eyes. Saying that it is viewed without difference is also unreasonable, because the seer and the seen are contradictory, like the eye seeing the eye. In response, Je Drophuk said, if taken in a narrow sense, abandon the imputation of existence and non-existence of objects, and view all phenomena as self-luminous without conceptualization, like reflections in a mirror. The Extensive Commentary says: "Without conceptual thought, he knows everything clearly." Therefore, if taken in a broad sense, it can also be viewed as an object, because all phenomena encompassed by the three times and all mental events appear clearly and unobstructed, like an amalaka fruit placed in the palm of the hand. Also, it can be viewed as without an object, because however it appears, its true nature is emptiness. It can also be viewed without difference, because in the nature of knowable things, there is no distinction between sentient beings, the object of compassion, and the omniscient Buddha, the one who generates it. If so, what kind of compassion would that become? That is compassion without a reference point, which is said to protect from all suffering. So, in what way does compassion manifest? If it is said that the term "manifest" is unreasonable, the answer is, in the mind of someone with delusion, it is seen without obstruction as it appears, so there is no second fault, and however it appears, it is known that its nature is unestablished, so it is liberated from the first fault. Through these two, the third dispute is also refuted in passing, because in reality, the beings to be tamed and the tamer are seen without difference, and it is also seen that those who have not realized this are suffering because they are constantly carried away by the four rivers of samsara, and he also knows the method of liberation from it, and thus becomes a teacher. For example, in the presence of a person with clairvoyance, another person...
Chinese
当梦见在睡梦中体验痛苦时，即使是具有神通的人也知道，但不会对自己的心生起真实的执着。就像醒来时也知道已经从痛苦中解脱一样。在这里，关于观看的方式，按照杰索普巴的观点有三种：从法界不分离，或者以了知如所有性的智慧观看；法界与智慧无别，或者以了知如所有性和尽所有性无别的智慧观看。关于第二种，观看后生起慈悲的方式，根据三种次第：恒常、自性、力量加持，以及与对境相遇而生起。共有四种：恒常相续的慈悲，如河流的延续；自性力量的慈悲，如太阳和光芒；受到激励和祈请的慈悲，如贫穷者向有悲心者乞讨；与对境相遇的慈悲，如聪明人做出错误行为。关于第三种，生起后利益众生的方式，有三种观点：依靠有依者来利益，依靠无依者来利益，以及依靠实相自性来利益。第一种，如婆罗门修供奉树，例如，一位成就了明咒的婆罗门，建造并放置了一座珍宝供奉树，即使他自己去世了，供奉树也能满足后人的愿望。同样，先前在道上积累资粮的最终果实，依靠佛陀的意念法身，即无垢的智慧，为了调伏者而显现为化身和报身二身，从而利益众生。这是印度论师僧伽贤和西藏中观师喜饶喇嘛等人的观点。第二种，如仙人诅咒成就，例如，一位诅咒成就的仙人，修持并放置了诅咒，即使他自己去世了，在他人看来，他的诅咒也会如实发生。同样，在最终成佛的境界中，仅仅是法界的完全清净，虽然没有生起由自心所摄持的智慧，但凭借先前在道上积累资粮和发愿的力量，为了调伏者，会显现为化身和报身二身，从而利益众生。这是印度论师
English
When dreaming of experiencing suffering in a dream, even if someone with clairvoyance knows, they do not develop a true attachment to their own mind. Just as upon waking, they also know that they are liberated from that suffering. Here, regarding the way of seeing, according to the view of Jetsün Shero Drakpa, there are three: not separate from the dharmadhatu, or seeing with the wisdom that knows suchness; the dharmadhatu and wisdom are inseparable, or seeing with the wisdom that knows suchness and the extent of suchness as inseparable. Regarding the second, the way compassion arises after seeing, according to the three stages: constant, nature, power of supplication, and arising from encountering an object. There are four: constant compassion like the flow of a river; compassion of natural power like the sun and its rays; compassion that is urged and supplicated, like a poor person begging from a compassionate one; and compassion that encounters an object, like a clever person acting wrongly. Regarding the third, the way of benefiting beings after arising, there are three views: benefiting through something with a basis, benefiting through something without a basis, and benefiting through the nature of reality itself. The first is like a Brahmin creating a stupa of offerings. For example, a Brahmin who has accomplished a mantra builds and places a precious stupa of offerings, and even if he himself passes away, the stupa fulfills the wishes of his followers. Similarly, the ultimate result of accumulating merit on the path, relying on the Buddha's mind, the dharmakaya, the wisdom free from obscurations, appears as the two form bodies, the nirmanakaya and sambhogakaya, to those who are to be tamed, and thus benefits beings. This is the view of masters like Simhabhadra in India and Zhang Sherab Lama of Bringtsham in Tibet. The second is like a sage who has accomplished a curse. For example, a sage who has accomplished a curse practices and places a curse, and even if he himself passes away, the curse manifests as it is to others. Similarly, in the ultimate state of Buddhahood, there is only the complete purity of the dharmadhatu, and although wisdom gathered by one's own mind has not arisen, through the power of accumulating merit and making aspirations on the path, the two form bodies, the nirmanakaya and sambhogakaya, appear in the minds of those to be tamed, and thus benefit beings. This is the view of masters in India.
Chinese
是导师龙树，以及藏地的绒宗·曲吉桑布的见解。第三种是，如同如意宝珠一般，例如，如果供养如意宝珠，就能产生与各自福德相应的需求，然而，如同如意宝珠没有勤作和分别、没有亲疏一样，为了从究竟的胜者的有无的边解脱，远离边的增益和诽谤的自性身，与所化众生的心智相应而显现种种，并成办事业，这是汉地的大智者希瓦拉，以及藏地的祖琼·西绕扎巴等人的见解。总而言之，在广释中说：以大悲的加持，在十方世界的微尘数刹土中，利益众生的事业不可思议。身语意和功德，以及任运成就的事业，所化众生都不会空耗。清净恶趣并证菩提，恒时显示圆满智慧资粮。如是宣说了。果的意义已经说完。第二，详细解说作为道之助缘的续部的十种事物，即：见、行、坛城、灌顶，誓言、事业、修法，禅定、供养、咒语、手印，后面两种合为十种。如是所说，十种之中，第一，真实性之见，有必要、作用，本体，相，分类，未证之过患，证悟之功德等六个方面。第一，在《心滴》中说：为了明晰其他的见解目标，以及为了显现殊胜的智慧眼。因此，有遣除其他和追求意义两种必要。第一，在此论中说：未证悟和颠倒证悟，片面证悟，未证悟真实性。因此，遣除未证悟，即外道庸人和顺世外道；遣除颠倒证悟，即外道的常断二见；遣除片面证悟，即声闻和独觉二者；遣除未证悟真实性，即中观和唯识二者的见解。第二是，证悟法性真实性的必要，无论从事何种事业都不会被束缚的必要，成为获得佛果之真实因的必要。第一，在广释中说：我当如实证悟，诸法之自性。如是说。第二是，其中说：以方便和智慧证悟，毒