English
Ragna said: Do not accuse of saying that it is regarded as an object of focus and not abandoned, or not regarded as an object of focus, but to see the object of focus and the dependent in an undifferentiated way. If one sees in an undifferentiated way, the seer and the seen are reasonable. It is not desired to regard the seer and the seen as other, because the complete realization of non-differentiation is the arising of great compassion, because it is the basis of all benefits. As it is said: If one realizes that the Buddha and sentient beings are non-dual and one, that is called the arising of great compassion. So, what is the difference between great compassion and wisdom? Complete realization in an undifferentiated way is wisdom, and those two themselves are the basis of all benefits, and in reality, it is great compassion. Some also say that even though the nature of great compassion does not have a producer and what is produced, it is not contradictory that it appears on the level of those to be tamed, just like a face and a mirror. Lhaje Chen Nyaripo said: There are two kinds of understanding, broad and narrow. The first is to see by regarding it as an object of focus, and also to see without regarding it as an object of focus, and also to see in an undifferentiated way. If according to the first way, will the Buddha not become one with a grasping and a grasped? It will not become, because there is no partiality towards what is regarded as an object of focus. As it is said: The teacher knows the world without protectors, and is compassionate with compassion. The statement of narrow understanding is the same as above. The object of seeing is, with the wisdom of ultimate truth, to see reality as empty like the sky; with the wisdom of conventional truth, to see all dharmas without mixing them, like lotus petals; with perfect wisdom, to see the non-duality of appearance and emptiness like the moon in water. Also, does one see after experiencing the suffering of sentient beings, or does one see without experiencing it? If according to the second way, the eye can also hear sounds. If according to the first way, the Buddha and sentient beings will become without difference. If it is said like this, the answer is, some say, to see in a way that does not grasp names, therefore, experiencing is not omniscient, and not grasping shows that it will not become without difference. My guru said: To see in a way that does not grasp experience, for example, in front of a person with clairvoyance, a person suffers from the illusion of sleep, the clairvoyant
Chinese
就像在禅定境界中体验却不执着于真实一样。如是说：不混杂，完全圆满，遍知一切；对于未成立的意识，能见到成立的征象。例如，就像儿子通过分析“小儿子”这个名字而看到市场一样，就像火燃烧自己的征象一样。如此说。即使提出疑问也是可以的：如果一个人生病在梦中得了麻风病，有神通的人是否能在神通的境界中知道这件事？如果知道，那么一切智者也知道地狱的痛苦。如果说体验，那么你也一样。如果体验，那么你就消失了；如果没体验，那么一切智者就消失了。在那里，如果体验，那么就没有区别了；如果没体验，那么神通就消失了。这并不相同，因为事物中没有麻风病。如果说：相同，因为实际上没有痛苦。如果说道路变得没有意义，那么醒来也变得没有意义。梵天也无法反驳。第二，从见到而生起慈悲的方式是：如是说：次第三：恒常、连续、自性、力量加持，与对境相遇而显现。这句话的意思有四种：恒常连续地生起慈悲，就像水流一样。自性力量的慈悲生起，就像太阳和光芒一样。与对境相遇而生起慈悲，就像看到没有贞洁的女人做不正当行为一样。第三，从生起而行利益众生的方式有三种：有依的婆罗门像供养树一样，想要做利益；无依的苦行者像诅咒一样，想要做利益；本体的利益就像虚空一样，想要做利益。第一种是：印度的如狮子贤，西藏的འབྲི་མཚམས་ཆོས་ཀྱི་ཞང་ཤེས་རབ་བླ་མའི་འདོད（地名，译音，法之亲属，智慧上师的意愿）。法身像虚空一样，依靠它而生起报身像云一样，依靠它而生起化身像雨水一样，从而使众生像庄稼一样成熟。佛的身像用相好的花朵装饰，具有妙好的果实，具有圆满的净土和庄严，有天人和天女嬉戏享乐，所以说是做利益。如是说：殊胜庄严的胜者，善逝的精华。
English
It is like experiencing in the realm of meditation but without clinging to truth. It is said: Unmixed, completely perfect, omniscient; for the unestablished mind, sees the established signs. For example, just as a son sees the market by analyzing the name "little son," just as fire burns its own sign. So it is said. It is also permissible to ask questions: If a person gets leprosy in a dream, does a person with clairvoyance know this in the realm of clairvoyance? If he knows, then the all-knowing one also knows the suffering of hell. If you say experience, then you are the same. If you experience, then you disappear; if you don't experience, then the all-knowing one disappears. There, if you experience, then there is no difference; if you don't experience, then clairvoyance disappears. This is not the same, because there is no leprosy in things. If you say: It is the same, because there is actually no suffering. If you say the path becomes meaningless, then waking up also becomes meaningless. Brahma also cannot refute it. Second, the way compassion arises from seeing is: It is said: Three stages: constant, continuous, nature, power blessing, and appearing by encountering the object. The meaning of this sentence is fourfold: Constantly and continuously arising compassion is like a stream of water. Compassion arising from the power of nature is like the sun and rays. Compassion arising from encountering the object is like seeing a woman without chastity doing improper behavior. Third, there are three ways of benefiting beings from arising: The dependent Brahmin is like an offering tree, wanting to do benefit; the independent ascetic is like a curse, wanting to do benefit; the benefit of the essence is like space, wanting to do benefit. The first is: The Indian Lion Good, the Tibetan འབྲི་མཚམས་ཆོས་ཀྱི་ཞང་ཤེས་རབ་བླ་མའི་འདོད (place name, transliteration, Dharma relative, wish of the wise lama). The Dharmakaya is like space, and the Sambhogakaya arises from relying on it like clouds, and the Nirmanakaya arises from relying on it like a stream of rain, thereby ripening beings like crops. The body of the Buddha is decorated with the flowers of marks and signs, has excellent fruits, has perfect pure lands and splendor, and there are gods and goddesses playing and enjoying, so it is said to do benefit. It is said: The victorious one with excellent splendor, the essence of the Sugata.
Chinese
因此，因为这不能成熟众生，所以示现色身而宣说资粮道。如是说。无所依之义为，法身没有对治，佛陀的智慧，以及所依和能依的相续。譬如，所烧之木已尽，则能烧之火亦尽。色身二者等只是于所化之自性显现而已，不是真正的佛陀。如是说：真正的佛陀是法身，彼虽无分别，然以愿力故，二种色身遍于所化之刹土。又，有寂的一切法，是从无有基和所依而显现的。如是说。本体印度之如布达古雅，藏地之祖尔梅尼雅认为，自利之义为，如上所说，不疑惑是作有依之义，不诽谤是作无依之义，因为佛地是不涉有依和无依二者的缘故。密咒是本体自性而作义，如何呢？显有轮涅的一切法是心，心性本来是密咒的本体，并且认为，于具有证悟之智显现的彼性，能明了无别的胜义谛。如是说：于具有道次第证悟之诸智，种种事物心密咒，是决定之教证故，示现法之理。如是说。吉祥克若普巴认为，轮涅所摄的一切法是心，心性具有有无、常断、作为等，是自他清净之自生智慧。如是之心性，于一切处无有阻碍而显现，由此如其如何与所化相符，而作义，所以，一切法皆集于自生大心中，彼性于一切处显现而作义，因此称之为本体自性之作义。如是认为。如是说：无二大悲，事业亦无有阻碍。如是说。又，空性是虚空之自性，化身百千皆显现。如是说。此外，以大悲之加持力，十方世界如微尘数。
English
Therefore, because this cannot mature sentient beings, it manifests the Form Body and speaks of the Path of Accumulation. Thus it is said. The meaning of being without support is that the Dharmakaya has no antidote, the wisdom of the Buddha, and the continuity of support and supported. For example, when the wood to be burned is exhausted, the fire that burns it is also exhausted. The two Form Bodies, etc., are merely appearances to the nature of those to be tamed; they are not the actual Buddhas. As it is said: The actual Buddha is the Dharmakaya; although it has no conceptualization, through the power of aspiration, the two Form Bodies pervade the realms of those to be tamed. Also, all phenomena of existence and nirvana appear from having no basis or support whatsoever. Thus it is said. The essence is that of the Indian Ru-bu-ta-ghu-ya, and the Tibetan Zur Mey-nyak considers that the meaning of self-benefit is, as mentioned above, not to doubt that it is to act with support, and not to slander that it is to act without support, because the Buddha-ground does not involve the two aspects of having support and being without support. Mantra is to accomplish the meaning through its very essence. How so? All phenomena of samsara and nirvana are mind, and the nature of mind is inherently the essence of mantra, and it is believed that this nature, which appears to the intelligence that possesses realization, clarifies the indivisible ultimate truth. As it is said: To those intelligences that possess realization of the stages of the path, various things, mind, mantra, are the definitive scriptural authority, therefore they show the manner of Dharma. Thus it is said. Bliss-Gone Khro-phuk-pa considers that all phenomena encompassed by samsara and nirvana are mind, and the nature of mind has existence and non-existence, permanence and annihilation, action, etc., and is self-arisen wisdom that is purified by self and other. Such a nature of mind appears unceasingly in all places, and thus, according to how it accords with those to be tamed, it accomplishes the meaning. Therefore, all phenomena gather into the self-arisen Great Mind, and that nature appears everywhere and accomplishes the meaning, so it is called accomplishing the meaning of the very essence. Thus it is considered. As it is said: The Great Compassion that is non-dual, its activity is unimpeded. Thus it is said. Also, emptiness is the nature of space, and hundreds of thousands of emanations appear. Thus it is said. Furthermore, through the blessings of Great Compassion, the ten directions of the world are like dust particles.
Chinese
思维无法触及如是之义。 如是，已述说所知果之义。 秘密之义如甘露嬉戏之海，真实之水流无垢且具味。 我以恭敬之心捧起，令心之莲花满足。 愿理路之雄蕊花瓣，成为所往之处的滋养。 往昔东方贤哲之域，理智高超之香气无与伦比。 以真实遍布之亿万光芒， 彻底消除无明邪见与疑惑之丛林， 照亮解脱之道。 此真实之语，理应顶戴。 愿未来之世，聪慧之人， 于我此理路之花鬘， 虽运用符合与不符、矛盾与关联， 亦生起确定入处之殊胜喜悦。 愿具足理智之贤善后起之青年， 不为财富、美貌之名声所夺， 长时修习闻思智慧， 显现于赡部洲之胜幢顶端。 彼时，国王之律法衰败， 舍弃经论理智之众多人群， 随心所欲，恣意妄为者们， 莫为第七明灯所迷惑。 我亦从今乃至生生世世， 以经论理智关联之七义为箭， 触及圣谛确定之义， 愿讲说、著作、辩论之技艺增上。 若我之意，于胜者之语， 有未确定、未成立、邪引之过失， 为不使众生相续，有边际穷尽之时， 于法之自在上师前忏悔。 愿从努力所得之福德果实， 令随学者智慧之力增长。 愿战胜无知邪见之众， 愿正法长久住世。
English
The meanings of liberation are inconceivable. Thus, the meaning of the fruit of knowledge has been explained. The secret meaning is like a nectar-playing sea, a stream of truth, stainless and flavorful. I take it with the palms of my hands in reverence, satisfying the lotus of my mind. May the pistil petals of reasoning become nourishment for wherever they go. In this central region of former scholars and intellectuals, the fragrance of reason is unparalleled. With hundreds of millions of rays of true and all-pervading light, Surely dispel the thickets of non-conceptualization, misconceptualization, and doubt, Illuminating the path of the noble ones. This truthful speech should be respectfully accepted. In future times, may intelligent beings, Upon this garland of my reasoning, Even if they apply agreement and disagreement, contradiction and connection, Generate the supreme joy of certain entry. May virtuous youths born with reason, Not be distracted by the fame of wealth, beauty, and youth, But cultivate listening, thinking, and wisdom for a long time, And manifest at the summit of the victory banner of Jambudvipa. At that time, the laws of the king will deteriorate, And the multitude of people who abandon scripture and reason, Those who act as they please and do as they wish, May they not be captivated by the seventh clarifier. From now on, in all my lifetimes, May I fill the arrow with the seven meanings related to scripture and reason, Touching the meaning of the certainty of the noble truths, And may the art of speaking, writing, and debating increase. If, in the words of the Victorious One, my mind Has faults of uncertainty, non-establishment, or misguidance, So that the continuum of beings does not have an end, I confess to the lordly lama of the Dharma. May whatever fruit of merit is obtained from effort, Cause the power of wisdom of the followers to increase. May all the hosts of ignorance and wrong views be defeated, And may the true Dharma abide for a long time. The quintessential instructions summarizing the meaning of the illusory net of Vajrasattva from the Great Yogi's Tantra. Having taken the dust of the feet of the great scholar Prajñāprabha upon my head, and with a slight inclination of my innate subtle wisdom towards the places of scripture and reason, I, the Eastern Logician, offer this letter of request. Jo-sras Sonam Pal, please keep this in mind, thank you very much. Other wise people and lamas, having taken the words of Ma to heart, and adopting their own reasonable positions.