Chinese
总而言之，就像通常所说的，对一切众生 желать 拥有安乐的状态称之为慈爱一样。在此，觉性菩提心周遍轮涅一切，一切众生本自解脱于此觉性菩提心的法界中，并且恒常安住于无漏大乐的状态中，因此这样宣说。在《断除轮回之乐》章节中说：“无二之中有大乐，融入法界故慈爱一切，当下无有故为安乐身，于自性中解脱故为安乐界。”如是，显现、有、轮回、涅槃等等，所有显现的事物，原本无生，已然清净并解脱于法性菩提心的法界中。因此，除了观待被痛苦所折磨的有自性的众生，并且为了他们的利益而努力之外，没有任何无所缘、广大、平等、无有偏袒的安住，这被称为大悲。为什么这么说呢？因为这胜过了有对境的悲心，所以加上了“大”字。此悲心有三种：无所作为的悲心、周遍一切的悲心、执着方位的悲心。前两种与菩提心的自性相关，只是从不同角度进行区分，并没有本质上的差别。后一种只是下乘宗派通过有对境的分别念所假立的，因此不能被称为大悲。所以，这里所说的大悲应该理解为前两种。因此，关于区分它们的方式和差别，在《十经》中说：“无有偏袒之悲心，应知有三种差别：无所作为之悲心，周遍一切之悲心，执着方位的悲心。前二者无有偏袒，执着方位者有偏袒。那又是什么呢？应知有三种差别：无所作为之悲心，乃是心性圆满之菩提心，以离戏论之自性，对事物相状无所作为，因此悲心无有偏袒。周遍一切之悲心，乃是心性圆满之菩提心，以无取舍之自性，周遍佛与众生一切，因此悲
English
In short, just as it is commonly said that the state of wishing all sentient beings to have happiness is called loving-kindness, here, awareness, bodhicitta, pervades all of samsara and nirvana, and all beings are primordially liberated in the realm of this awareness, bodhicitta, and constantly abide in the state of uncontaminated great bliss, therefore it is said. In the chapter "The Joy of Cutting Off Samsara," it says: "In non-duality there is great bliss, because it dissolves into the realm of reality, it loves all, because it is without immediacy, it is the body of bliss, because it is liberated in its own state, it is the realm of bliss." Thus, appearances, existence, samsara, nirvana, and so on, all things that appear as things, are primordially unborn, and have already been purified and liberated in the realm of the nature of reality, bodhicitta. Therefore, apart from focusing on sentient beings who are tormented by suffering and who have self-nature, and striving for their benefit, there is no objectless, vast, equal, and impartial abiding, which is called great compassion. Why is this said? Because it surpasses compassion with an object, the word "great" is added. This compassion has three types: compassion that does nothing, compassion that pervades all, and compassion that grasps at directions. The first two are related to the nature of bodhicitta, and are only distinguished from different perspectives, without any essential difference. The latter is only a conceptual construct of the lower vehicle through conceptual mind with an object, therefore it cannot be called great compassion. Therefore, the compassion spoken of here should be understood as the first two. Therefore, regarding the way to distinguish them and their differences, in the Ten Sutras it says: "Compassion without partiality, should be known to have three distinctions: compassion that does nothing, compassion that pervades all, and compassion that grasps at directions. The first two are without partiality, the one that grasps at directions has partiality. What are they? Should be known to have three distinctions: compassion that does nothing, is the bodhicitta that perfects the mind itself, with the nature of being free from elaboration, it does nothing to the characteristics of things, therefore compassion is without partiality. Compassion that pervades all, is the bodhicitta that perfects the mind itself, with the nature of being without acceptance or rejection, it pervades all Buddhas and sentient beings, therefore compas
Chinese
至尊无有偏颇， 执着方隅之慈悲， 乃八乘之法性， 因与果执着方隅， 于有勤作执着方隅， 于天与我执着方隅， 于境与感官执着方隅， 世俗胜义执着方隅， 执着方隅之慈悲， 非是大慈悲， 说是小慈悲。 心性圆满之菩提心， 以一切圆满之自性， 定是无有偏颇之慈悲。 如是，彼大慈悲之义，无有二取之心与勤作之动摇，故无所作为。若有作为之境之有情众生，且彼有应除之痛苦，及应得之佛陀安乐，则彼有情众生除灭痛苦后，安置于应得之寂灭安乐之作为应成办。然菩提心之界中，佛与有情之差别，及苦乐之感受等一切二法，皆于二无自成中任运成就，故一切勤作皆寂灭。又如《开显幻钥》云： “佛与有情各别处， 广大智慧不尽观， 是故慈悲无所作。” 如是宣说。 如是，轮涅一切唯一菩提心之体性中，于二无平等性中成佛，亦非如依赖对治修习道而初始生起，而是当下即具足现前成佛之伟大，然彼非成能取所取之境，故极细极深而无所缘。是故，于一切伟大功德不需寻觅，以任运成就之方式具足之甚深自性菩提心，于彼过失之分，恶劣应呵责而舍弃，功德之分，亦无须赞叹而取舍，于平等性大圆满中任运成就之功德而具足。如是，于前者中，金刚萨埵现前成佛伟大，心之慈爱周遍一切，法性无生修习之故，大悲之自性。
English
Supreme, without partiality. The compassion that clings to directions, Is the nature of the eight vehicles. Clinging to directions in cause and effect, Clinging to directions in effort and accomplishment, Clinging to directions in gods and self, Clinging to directions in objects and senses, Clinging to directions in relative and ultimate. That compassion clinging to directions, Is not great compassion, It is said to be small compassion. The Bodhicitta that perfects the nature of mind, With the self-nature of perfecting all, Is definitely compassion without partiality. Therefore, the meaning of such great compassion is that it does nothing at all, as there is no dualistic mind or movement of effort. If there were sentient beings, the object of action, and if there were suffering to be removed and the bliss of Buddhahood to be attained, then the action of removing the suffering of those sentient beings and placing them in the bliss of liberation to be attained would have to be accomplished. However, from the realm of Bodhicitta, the distinction between Buddhas and sentient beings, and the feelings of happiness and suffering, all dualistic phenomena, are spontaneously accomplished in the non-dual equality, so all efforts are completely pacified. Moreover, as it is said in the 'Key to Unlocking Illusion': "Buddhas and sentient beings in separate places, Are not fully seen by great wisdom, Therefore, compassion does nothing." As it is said. Thus, all of samsara and nirvana are uniquely enlightened in the essence of Bodhicitta, in non-dual equality. This is not like having to originate from relying on the antidote of practicing the path, but rather, it is endowed with the greatness of manifest enlightenment from this very moment. However, it has not become an object of grasping, so it is extremely subtle and profound, and without object. Therefore, the profound nature of Bodhicitta, which is endowed with all the great qualities in a spontaneously accomplished manner without seeking them, has no faults to be blamed and abandoned, and no qualities to be praised and adopted. It is endowed with the qualities of spontaneously accomplishing in the equality of the Great Perfection. Thus, in the former, Vajrasattva greatly manifests enlightenment. Because the loving heart pervades all, and because the nature of reality is practiced without birth, it is the self-nature of great compassion.
Chinese
开示地性的教言。 为了利益众生，以慈悲成就不作意之事。 自生本智无有对治故为大。 大的深奥，远离能取所取故为深。 深奥的无有对境，对于那，过失无有可舍，功德无有可赞。 如此。 第三是，彼经中说：心性大圆满，彻底决定一切，诸法皆摄于心，故宣示心之自性。 宣示心之自性，称为诸法皆已决定。 如是所说，意义是显现世间轮回涅槃的一切法，皆是从心之妙力显现，除了空色如幻的游舞之外，实际上连微尘许的自性也不存在，故都摄于心之自性中。 显现为心识八聚游舞的这些，也是从现在显现之时起，即是不思之大平等性，超离心识的本初自性，无有根基与根本，光明空性无执的大法性，于本然如是之状态中，刹那也不动摇，安住于不动金刚之体性中，除了此以外，没有可以成就的果位佛陀，故寻觅的念头也不动摇，或者不令动摇。于断除轮回之苗芽品中说：此菩提心大王，以一切本已成佛故，六根清净之处，无有寻觅之念动摇。如是说。 如此，一切法于法性菩提心中本已成佛而作决定，这是下乘一切宗派所未能决定的，唯有阿底大圆满独自决定。如《十经》中说：心性大圆满中，以诸法汇聚而明晰，显示一切皆已决定。那又是如何呢？心性大圆满，因为已经成办一切法，故决定的体性，宣说为一切法皆已决定。心性大圆满，从自性所生的诸法，以心性唯一的自性，无法从心中决定。各自决定，是从未证悟的九乘而来。等等广说如是。因此，一切法本初
English
The teachings that reveal the nature of the ground. Acting for the benefit of beings, accomplishing the purpose without intention. Self-arisen primordial wisdom is great because it has no antidote. The profundity of greatness is profound because it is free from grasping and being grasped. For that profoundness that has no object, there is no fault to be abandoned, and no virtue to be praised. Thus it is. The third is: From that very text: This Mind-Essence Great Perfection, completely establishes all things. Because all dharmas are contained within the mind, it reveals the nature of mind. Revealing the nature of mind, is called establishing all dharmas. As it is said, the meaning is that all these dharmas that appear as samsara and nirvana are manifestations of the mind's potential, merely a play of empty forms and illusions. In reality, there is not even a particle of substance to be found, so they are contained within the nature of mind. These appearances of the play of the eight consciousness aggregates are, from the very moment they appear, the great non-conceptual sameness, the innate nature beyond intellect, without basis or root. The great clear, empty, and ungrasping nature of reality, remaining in its original state without wavering for even a moment, abides in the essence of the immovable vajra. Other than this, there is no attainment of Buddhahood to be achieved, so the thought of seeking should not be moved or allowed to waver. In the chapter on cutting the roots of samsara: This great king of bodhicitta, because all are primordially enlightened, the six faculties are completely pure in their place, there is no movement of the thought of seeking. Thus it is said. Thus, all dharmas are established as primordially enlightened within the nature of reality, the mind of enlightenment. This is not established by all the lower vehicles, but only by Ati Dzogchen. As it is said in the Ten Sutras: In Mind-Essence Great Perfection, all dharmas are gathered and clear, it is shown that all is established. And how is that? Mind-Essence Great Perfection, because it has accomplished all dharmas, therefore the nature of establishment is explained as all dharmas being established. Mind-Essence Great Perfection, the dharmas that arise from itself, with the single nature of mind-essence, cannot be established from the mind. Establishing separately arises from the nine uncomprehending vehicles. And so on, it is extensively explained. Therefore, all dharmas are primordially
Chinese
由于证悟了佛性的要点，就像下乘的宗派一样，没有任何作为的努力，而是安住于未被改变的自性之中，因此能够亲眼见到本来解脱的意义。如此见到之后，无需依赖任何其他因缘，解脱便会显现，并与金刚萨埵普贤王如来融为一体。如果本来就是如此解脱的，那又何必需要解脱呢？如果需要解脱，那岂不是说本来就没有解脱吗？因为本来解脱的要点，所以解脱也是合理的。如果本来没有解脱，那也无法解脱，因为无法改变自己的法性，就像无论怎样清洗煤炭，也不会变成白色一样。然而，虽然本来就是解脱的，但由于众生执着于显现，以至于会产生本不存在的错觉。全知上师说：显现本无，却显现种种；空性本无，却遍布边际中央；无有能取所取，却执着我与所有；无有根基，却显现生生世世；无有破立，却行取舍苦乐；反观众生之显现，真是奇妙至极！于不真执为真，似真非真；于不谬执为谬，似谬非谬；于不定执为定，似定非定；于非是执为是，似是而非；于不合执为合，似合非合；种种琐事之境牵引心识，无意义之觉于刹那间相续不断，日月年岁人寿逝去，以二元执着迷惑众生。如是，了知错觉之显现仅为空中之形，从初始就远离根基的自性，因此获得解脱也是合理的。例如，有眼疾的人看到海螺是黄色的，但这并没有进入海螺的本性，而是因为海螺从一开始就安住于白色的要点，所以当眼疾消除时，就能看到白色。因此，这里出现两次“解脱”这个词，正如全知荣波所说，与“也是佛”的意义相同，应当如此理解。如此，自生智慧本来就是佛的自性，无需从他处寻觅，而是自明无执的。