Chinese
慈悲的延续是：诸法总体的威力，各自以其力量利益众生。这是指恒常的、延续的轮转。第四十四品中说：‘诸法延续的薄伽梵，慈悲恒常的佛陀，自性遍布一切处。’如此说。化身慈悲的延续是：在世间总体的威力中，化身永不间断。尤其是在世间的一个赡部洲，也有不为人知的化身延续不断。第三十三品中说：‘化身是不曾出现、不曾经历，却恒常出现的。’《秘密藏续》中也说，在六道十方无边无际的三千大千世界中，每一处都有大雄薄伽梵，以四种调伏方式利益五道众生。’等等。智慧眼慈悲的延续是：以一切智的智慧眼，在无始无终的时间里，即使没有见到轮回的境况，只要能够见到，慈悲就会一直延续下去。比如河流的延续，总是湿润的。第四十七品中说：‘利益众生的圣者，善巧方便慈悲的化身，诸法延续的薄伽梵，化现为慈悲的伟大自性。’如此说。自性力生起是：自生大智慧是慈悲的自性，是遣除无明黑暗的智慧自性。比如太阳的光芒自然而然地照耀世间。第三十二品中说：‘密咒只是自性显现，殊胜之人以加持宣说佛法。’如此说。第二十三品中说：‘自性周遍显现的法界，普遍存在的慈悲之境。’以及《总集续》中说：‘智慧身殊胜自性坛城，如满月般没有造作，慈悲如日出般平等对待。’如此说。与对境相遇而生起慈悲是：第二十七品中说：‘那时，相应的补特伽罗，以相应的眼睛所见，业力的强大饿鬼。’如此说。第二十六品中说：‘无依怙的’
English
The continuum of compassion is: the power of the general elements, each acting with its own power to benefit beings. This refers to the constant, continuous cycle. The forty-fourth chapter says: 'The Bhagavan of the continuum of elements, the Buddha of constant compassion, abides pervading all of nature.' Thus it is said. The continuum of emanation of compassion is: in the general power of the world, the emanation body is continuous. Even in a single Jambudvipa of the world, there are continuous emanations that are not known. The thirty-third chapter says: 'Emanation is that which has not arisen, has not been experienced, but continuously arises.' The Guhyagarbha Tantra also says that in each of the infinite, boundless three thousand great thousand worlds in the ten directions of the six realms, there is a Great Hero Bhagavan who benefits the five types of beings with four types of taming. And so on. The continuum of compassion of the wisdom eye is: with the wisdom eye of omniscience, even if the realm of samsara is not seen in beginningless and endless time, as long as it can be seen, compassion will continue. For example, the continuum of a river is always moist. The forty-seventh chapter says: 'The noble one who benefits beings, the skillful means of the emanation of compassion, the Bhagavan of the continuum of elements, emanates as the great nature of compassion.' Thus it is said. Spontaneous arising from nature is: the great self-arisen wisdom is the nature of compassion, the nature of wisdom that dispels the darkness of ignorance. For example, the light of the sun shines in the world without effort. The thirty-second chapter says: 'Secret mantra is merely the appearance of nature, and noble beings teach the Dharma through blessings.' Thus it is said. The twenty-third chapter says: 'The sphere of nature that appears everywhere, the object of compassion that pervades all.' And the Kun Dus says: 'The supreme wisdom body, the mandala of nature, like the full moon, has no elaboration, but compassion, like the rising sun, treats all equally.' Thus it is said. Compassion arising from encountering an object is: the twenty-seventh chapter says: 'Then, that compatible person, with compatible eyes, sees the powerful preta of karma.' Thus it is said. The twenty-sixth says: 'The one without a protector'
Chinese
如是说“知晓世间，以慈悲而悲悯”。慈悲的对象如同鲁扎，以及其他与痛苦者相遇，如同对一切知晓者的慈悲生起悲悯。如此，三界众生痛苦连绵不断，故慈悲生起亦无间断。因劝请和祈祷而生起慈悲有两种：为自利而劝请，为他利而劝请。为自利而劝请和祈祷是：痛苦者发出哀嚎而生起慈悲。第二十七品中说：唉玛喔，唉玛喔，唉玛又！勇士天主慈悲小。从极乐之处，发出声音慈悲小。那又该做什么，迅速做吧！迅速解脱才能永久安乐。我等为奴，献上自身。对奴仆不要轻视。如是说。第二十八品中说：从陷入困境之时起，极其悲伤，发出完全悲痛的意义是这样的。引用了先前鲁扎的悲痛之词的来源。为他利而劝请是：第三品中五种圣族劝请和祈祷。第五品中承诺消除痛苦。也引用了那些的经文出处。生起后成办事业的方式有两种：成办事业的方式的观点不同，以及成办事业的实际方法。成办事业的方式的观点是：认为有依凭者成办事业，如同婆罗门修筑佛塔一般，这是西藏象雄谢饶喇嘛等人的观点。认为无依凭者成办事业，如同仙人以愿力成办事业一般，这是西藏格西绒宗却吉桑布等人的观点。认为慈悲任运自成，以自性成办事业，如同虚空成办事业一般，这是拉杰德谢等上师大德们的观点。在三种观点中，以慈悲任运自成，自性成办事业的观点的成办事业的方法是：总的来说是不确定的，不可思议的，与所化众生的想法相符而成办事业。然而，暂时将导师达摩菩提的意旨作为此第四十四品的后盾，所化众生
English
It is said, "Knowing the world, feeling compassion with loving-kindness." The object of compassion is like Rudra, and also encountering those who suffer, like the arising of compassion for the all-knowing one. Thus, the suffering of sentient beings in the three realms is continuous, so the arising of compassion is also continuous. There are two types of compassion arising from urging and praying: urging for one's own benefit and urging for the benefit of others. Urging and praying for one's own benefit is: compassion arises from the cries of suffering beings. The twenty-seventh chapter says: Emaho, emaho, ema yaang! Hero, lord of gods, small compassion. From a place of great bliss, uttering sounds, small compassion. What should be done, do it quickly! Quickly liberate, then there will be lasting happiness. We are servants, offering our bodies. Do not be negligent towards your servants. Thus it is said. The twenty-eighth chapter says: From the time of falling into distress, being extremely saddened, expressing the meaning of complete grief is like this. It quotes the source of the previous words of grief of Rudra. Urging for the benefit of others is: in the third chapter, the five noble families urge and pray. In the fifth chapter, they promise to eliminate suffering. It also quotes the scriptural sources of those. There are two ways of accomplishing deeds after arising: different views on how deeds are accomplished, and the actual method of accomplishing deeds. The views on how deeds are accomplished are: the view that those with support accomplish deeds, like Brahmins building stupas, which is the view of the Tibetan Zhang Zhung Sherab Lama and others. The view that those without support accomplish deeds, like sages accomplishing deeds through aspiration, which is the view of the Tibetan Geshe Rongzom Chokyi Zangpo and others. The view that compassion is spontaneously accomplished, accomplishing deeds by its own nature, like space accomplishing deeds, which is the view of Lhaje Dedsheg and other great lamas. Among the three views, the method of accomplishing deeds according to the view that compassion is spontaneously accomplished, accomplishing deeds by its own nature, is: in general, it is uncertain and inconceivable, accomplishing deeds in accordance with the thoughts of the beings to be tamed. However, for the time being, taking the intention of the teacher Dharmabodhi as the support of this forty-fourth chapter, the beings to be tamed
Chinese
三者，以三乘之调伏方便成办利益，是为三。其中所调伏之有情是，如《四十二品》中所说： “凡所调伏之境，定现为三者，于欲贪执与定出离，难调暴烈之所调三。”如是说。调伏之三乘是，以何而提升之三力是，恒常之轮与真实决定，神变显现之三者，自性本然显现也。如是说。调伏方便三者是，如何提升之方便者，不可思议之三者即是，显现彼者为何，自性力与对治之方便，唯断事业相续。如是说。其中对于贪执欲之所调伏有情，以恒常轮之乘，以自性力之调伏方便成办利益者，如彼品中所说： “本然成佛名声五，所调能调一切皆，五出五现五调脱，生与活与所依之，因与缘与安住者，不思自性任运生，无而无尽相三种。”如是说。又如《总断》中所说：以令满足之乐成办利益，以令显现之示现成办利益，以令了知之表示成办利益，此三者以自性力而调伏。对于决定出离之所调伏有情，以真实决定之乘，以对治方便成办利益者，如彼中所说： “真实决定之乘亦，定现为三者即是，生起引导与苦行智，自在方便之乘也。”如是说故，总的来说，所调伏有情小根器者，中根器者，大根器者三者，以乘亦如是三者而调伏。所调伏有情三者各自，亦分大中小三者，则成九种，乘三者各自亦分三三者，则以九者而调伏。彼亦与下等根器相合，于此引导是如此，乃是境之决定显现，显现于下等中等与殊胜。对于中等者，苦行智之乘是，此亦是境之三者。如是说。殊胜者自在方便之乘是，境之相三种显现，生起与圆满与完全圆满。如是说。彼亦烦恼与
English
The third is accomplishing the purpose through the three methods of taming of the three vehicles. It is called thus. Among them, the beings to be tamed are, as stated in the forty-second chapter: "Those who are the objects of taming, are definitely seen as three: attachment to desire and definite renunciation, the three difficult to tame and violent beings to be tamed." It is said. The three vehicles of taming are: the three strengths by which one is lifted are: the constant wheel and the definite truth, the three manifestations of miracles, the nature is inherently apparent. It is said. The three methods of taming are: the methods of how to lift are: the three inconceivable ones are, what is that appearance, the method of nature's power and antidote, only cutting off the continuation of karma. It is said. Among them, for the beings to be tamed who are attached to desire, with the vehicle of the constant wheel, the method of taming with the power of nature accomplishes the purpose, as stated in that chapter: "From the beginning, the Buddha's fame is five, all the beings to be tamed and the tamers, appear as five, appear as five, tame and liberate with five, the cause and condition and basis of birth, life, and dependence, the non-conceptual spontaneously arising, the three aspects of non-existent and inexhaustible." It is said. Also, as stated in the "General Cutting": accomplishing the purpose with satisfying bliss, accomplishing the purpose with manifesting appearance, accomplishing the purpose with understanding symbols, these three tame with the power of nature. For the beings to be tamed who are determined to renounce, with the vehicle of definite truth, the method of antidote accomplishes the purpose, as stated in that: "The vehicle of definite truth also, is definitely seen as three: the arising guidance and ascetic wisdom, the vehicle of empowering means." It is said, so in general, the beings to be tamed are the three of small capacity, medium capacity, and great capacity, and the vehicle also tames with the three in that way. Each of the three beings to be tamed, also divided into three of great, medium, and small capacity, becomes nine, and each of the three vehicles also divided into three, tames with nine. That also applies to the lowest faculty, here the guidance is like this, it is the definite appearance of the object, appearing to the lowest, medium, and supreme. For the medium, the vehicle of ascetic wisdom is, this is also the three of the object. It is said. The supreme empowering means vehicle is, the three aspects of the object appear, generation and completion and complete perfection. It is said. That also afflictions and
Chinese
不放任自生的念头，而是用使正法易于理解的方法来调伏。对于难以调伏的刚烈之徒，以神通示现的乘，用断绝业力相续的调伏方法来成办事业，如彼经所说：神通示现之乘，境之三相显现，贪执与愚痴和扰乱之，恶业恶念诸般，以断绝转变之事业，转动殊胜之法轮后，以劫之轮断绝业力相续。又说：以息灭贪欲、远离生存之劫，断绝贪恋执着的业力相续。以具足忍耐愚痴之劫，断绝心与意的业力相续。以执持方便兵器之劫，以事物断绝一切事物。又说：以胜观火之劫，焚烧一切烦恼事物。以寂止水之劫，洗涤一切烦恼垢染。以无碍风之劫，推动所知无碍一切。以智慧虚空之劫，空尽有相之衰老。迅速断绝恶业相续后，从恶趣中迅速解脱。这是以内外三重劫来断绝难以调伏的刚烈之徒的恶业相续的调伏方法。如此，在三乘之中，从决定胜义的乘中，以三种瑜伽来解释能表示密意的经续之义。如《义集》所说：从决定胜义之胜乘中，表示密意的经续义，应知有三种，即行为之基础与能作之缘，以及无为果之瑜伽，被说为一切法之根本。又如《四十九品》所说：朋友们，因此，什么是不可思议之相呢？如此，一切不可思议之法的相，是以三种瑜伽来完全解释的，什么是三种瑜伽呢？即行为瑜伽，以及行为作用的瑜伽，和无为的瑜伽。又如《总集第一品》所说：朋友们，一切法是以三种瑜伽来完全解释的，什么是三种瑜伽呢？即因的瑜伽，缘的瑜伽，以及果的瑜伽。