Chinese
因为周遍于无二之中。本体于自境与有境无二，通晓诸法不杂且圆满。如虚空无边，以一切智智，不杂且圆满地明了。如是说，以上之教证等也与不杂圆满相符。甚深且难以衡量，应善加观察而证悟。又，是通达无分别之智慧，若问无分别且清晰明了一切，是于有分别境之无分别，还是于无分别境之无分别？应作观察。若如前者，则因有分别境之故，亦应有分别者。若许，则无分别之智慧退失。为何？因有分别境之故。若如后者，则一解脱则一切解脱等过失如前。又，一切智智，于一刹那知三时，或不知？若不知，则非一切智，且与所说知之教证相违。若知，则于一刹那之时中有三时，或无？若无，则知三时相违。若有，则三时成实有，且知三时非自性。为何？因刹那无有先后之故。如是说，知过去已灭，知未来未生，知现在已生而未灭。若如是，则现量知三时之显现，或比量知？若如前者，则三时成实有。若如后者，则佛陀有时间之障碍。若许，则《经庄严论》云：于知之一刹那中，遍知一切所知之轮。以及下文所说之教证相违。那么如何知呢？非以分别三时，或生灭之刹那而知，而是以三时平等性，或无生灭之刹那，不杂且圆满地知三时。那么三时于一刹那中有或无呢？非谓三时实有，或生灭之刹那，而是在无生灭之刹那，三时不杂且圆满
English
Because it pervades without duality. The essence is non-dual with its own object and the object-possessor. It knows all dharmas without confusion and completely. Like the infinity of space, with the wisdom of omniscient knowledge, it clearly knows without confusion and completely. It is said that the above scriptures also agree with being unmixed and complete. It is very profound and difficult to measure, so it should be carefully examined and realized. Furthermore, it is the knowledge of non-discriminating wisdom. If asked, "Is it non-discriminating and clearly knows everything," is it non-discrimination with a discriminating object, or non-discrimination with a non-discriminating object? It should be examined. If it is like the former, then because there is a discriminating object, there should also be a discriminator. If you accept this, then the non-discriminating wisdom is lost. Why? Because there is a discriminating object. If it is like the latter, then the fault of one liberation being all liberation, etc., is the same as before. Furthermore, does the omniscient wisdom know the three times in one moment, or does it not know? If it does not know, then it is not omniscient, and it contradicts the scriptures that say it knows. If it knows, then are the three times present or not present in one moment? If they are not present, then knowing the three times is contradictory. If they are present, then the three times become substantially existent, and knowing the three times is not self-existent. Why? Because there is no before or after in a moment. It is said that the past is known as ceased, the future is known as unborn, and the present is known as born but not ceased. If so, then is the appearance of the three times known manifestly or inferentially? If it is like the former, then the three times become substantially existent. If it is like the latter, then the Buddha has the obscuration of time. If you accept this, then the Ornament of the Sutras says: "In one moment of knowledge, the entire mandala of knowable things is all-pervasive." And it contradicts the scriptures shown below. So how does it know? It is not known by separating the three times, or by the moment of arising and ceasing, but by the equality of the three times, or by the moment without arising and ceasing, it knows the three times without confusion and completely. So are the three times present or not present in one moment? It is not said that the three times are substantially existent, or the moment of arising and ceasing, but in the moment without arising and ceasing, the three times are unmixed and complete.
Chinese
是圆满具足的。而且，由于不混淆三时而分别了知，因此从三时合一或不了知的过失中解脱。在法界或自生智慧中，三时没有差别，并且无别地圆满具足，因此从认为有生灭的观点中解脱。例如，如同虚空中三时没有差别，并且安住于平等性中一样，在法界或自生智慧中，三时没有差别，并且安住于平等性中，因此不混淆三时而圆满具足地了知。从虚空边际平等中，虽然从不造作的自性中无二，但以智慧光明大，如虚空中星辰罗列，或如鲜花美丽的堆积，各自清晰而合为一体。不混淆圆满具足，在无偏袒的自性光明智慧中，了知超越时间边际的限量。如是说。《鱼轮续》中说：三时平等自明，但不混淆而又分别照见，如所有性和尽所有性，心髓自明圆满之教证。如是说。《拉那龙九续》中说：诸佛的密意是不造作的，一切了知一时显现，三时为一没有差别。如是说。《广大母经》中也说：于三时平等性中，不见过去之边际，不见未来之边际，不见现在。又说：以不见三时之方式而无不了知三时，乃是菩萨摩诃萨之大乘。等等如是宣说。此外，所有众生是否在同一刹那以一种方法成佛？如果不了知，则会变成不是一切智者。如果了知，则会变成佛陀没有慈悲心。佛陀了知如所有性和尽所有性，因为就所知境本身而言，所有众生不可能在同一刹那未经商议而成佛，因此了知不能成佛的自性，从而从两种过失中解脱。此外，是否了知众生的数量？如果不了知，则不是一切智者。如果了知，则《光明庄严论》中说：众生数量和邪分别念的数量，佛陀自己也不了知。因此有这样的过失，并且众生会有数量。如果这样说，那么，界
English
It is perfectly complete. Moreover, because the three times are not confused and are known separately, one is liberated from the fault of the three times being one or not knowing. In the Dharmadhatu or self-arisen wisdom, the three times are without difference and are completely perfect without separation, therefore one is liberated from the view of believing in arising and ceasing. For example, just as in the sky the three times are without difference and abide in equality, so too in the Dharmadhatu or self-arisen wisdom, the three times are without difference and abide in equality, therefore the three times are not confused and are known to be perfectly complete. From the equality of the expanse of the sky, although from the uncreated nature there is no duality, yet with the great light of wisdom, like stars scattered in the sky, or like a beautiful heap of flowers, each is clear and united as one. Without confusion, perfectly complete, in the impartial, naturally clear wisdom, one knows beyond the limits of time. Thus it is said. In the Tantra of the Fish Wheel, it says: The three times are equally self-luminous, yet without confusion, they are also seen separately. The suchness and the as-manyness, the pith is the teaching of self-luminous perfection. Thus it is said. In the Tantra of the Nine Spaces of Radna, it says: The intention of the Buddhas is uncreated, all knowledge is clear at once, the three times are one, there is no difference. Thus it is said. In the Extensive Mother Sutra, it also says: In the equality of the three times, one does not see the limit of the past, one does not see the limit of the future, one does not see the present. And again it says: The great vehicle of the Bodhisattva Mahasattva is that one does not know the three times by not seeing the three times. And so on, it is said. Furthermore, do all sentient beings become Buddhas in one instant with one method, or do they not know? If they do not know, then they will not be omniscient. If they know, then it would follow that the Buddhas have no compassion. The Buddhas know the suchness and the as-manyness, because in the knowable itself, it is impossible for all sentient beings to become Buddhas in one instant without consultation, therefore knowing the nature of not becoming Buddhas, one is liberated from both faults. Furthermore, do they know the number of sentient beings or not? If they do not know, then they are not omniscient. If they know, then in the Clear Illumination, it says: The number of sentient beings and the number of wrong thoughts, the Buddhas themselves do not know. Therefore there is such a fault, and sentient beings would have a number. If this is said, then, the realm
Chinese
以三（世）知众生无数而无有，故二者之过皆不生。此二者较之名相词义小，故未广书。以一切智之眼观视而生悲悯有二：生悲悯之因缘与生悲悯之体性或类别。初者，如《次第三》云：“果之功德任运成，如如意宝般显现。”言之，因是佛之事业任运成无偏颇地显现，譬如如意宝自在王；缘是所化众生清净，譬如龙王。类别者，如云：“大悲悯于所化，恒常自性力加持，由境及遇而生显。”言之，恒常不断生悲悯，自性力生悲悯，劝请祈祷生悲悯，与境相符相遇生悲悯。初者有二：自性力强大与佛之悲悯。自性者，谓觉性菩提心无间断地本有，如《次第六》云：“离戏论心遍一切，于诸法中即为主。”如是说。佛之悲悯者，谓从成佛至轮回未空之间，恒常不断地作利他事，如经云：“佛陀终不入涅槃，法亦不灭坏，为利懈怠者，化身示现灭度相。如若虚空毁坏时，尔时方入于涅槃。”如是说。若问化身已逝，今不驻世，岂非无常？答曰：身逝亦是悲悯示现灭度相，为破斥执着常有之事物，为利懈怠者，为策励精进者，故显现如灭度般。譬如太阳于四大部洲显现东西，然太阳之本体无有东西。如是，化身释迦牟尼佛虽显现从此地灭度，然本体无有去来，安住于广大无垠之刹土中，为孩童们之故，于花严世界中显现，名号未定。
English
Knowing the three (times) and sentient beings as countless and without, therefore the faults of both do not arise. These two are smaller than the terms and meanings, so they are not written extensively. Seeing with the eyes of omniscience, the arising of compassion has two aspects: the causes and conditions for the arising of compassion, and the nature or categories of the arising of compassion. The first is, as it says in "The Three Successive Stages": "The qualities of the fruit are spontaneously accomplished, appearing like a wish-fulfilling jewel." That is, the cause is the Buddha's actions spontaneously accomplished and appearing without bias, like a wish-fulfilling jewel king; the condition is the purity of the beings to be tamed, like a dragon king. The categories are, as it says: "Great compassion towards beings to be tamed, constantly, naturally, through force of blessing, arising from circumstances and encounters." That is, constantly arising compassion, naturally arising compassion through force, compassion arising from encouragement and prayer, and compassion arising from harmony and encounter with circumstances. The first has two aspects: the power of nature and the compassion of the Buddha. Nature is said to be the mind of awareness and bodhicitta abiding continuously from the beginning, as it says in "The Six Successive Stages": "The mind free from elaboration pervades all things, and is the lord in all dharmas." Thus it is said. The compassion of the Buddha is that from enlightenment until samsara is empty, he constantly and continuously performs deeds for the benefit of others, as the sutra says: "The Buddha will never enter nirvana, nor will the Dharma perish, but for the benefit of the lazy, the emanations show the manner of passing away. Just as when the sky is destroyed, at that time will he enter nirvana." Thus it is said. If it is asked, since the emanation body has passed away and does not reside now, is it not impermanent? The answer is: the passing away of the body is also the compassion showing the manner of passing away, to refute the clinging to things as permanent, to benefit the lazy, and to encourage the diligent, therefore it appears as if passing away. For example, the sun appears to rise and set in the four continents, but in the sun's own sphere there is no rising or setting. Likewise, although the emanation body Shakyamuni Buddha appears to pass away from here, the essence has no going or coming, and resides in a vast and expansive realm, and for the sake of children, appears in the Flower Adornment world, whose name is not definitely known.
Chinese
我从利益众生的事业经典中宣说。从这里，如是性（དེ་བཞིན་ཉིད་，tathātā，tathata，真如）降临于此。安住在广大普及的刹土中。以心的坛城光明照耀，在如是性中显现种种形象。为了孩童的缘故，示现种种神变，在花朵庄严的世界中，显现名为“未闻”的刹土。如是说。在《心要》中说：诸佛不会完全寂灭，佛法也不会隐没，为了成熟无明者，调伏的缘故，出现后示现寂灭。如是说。自性力生起大悲心是：诸佛不需勤作，以自性力利益众生，成办事业。如虚空无边中说：从智慧秘密的自性中，大悲如虚空般广大。大悲如阳光，无有来去，自性显现。如是说。经典中说：安住于如是性中，虽未以言语宣说，以普遍唯一的加持力，如其所愿各自显现。如是说。譬如太阳照耀天空，大地生暖，在各异的水器中显现影像。同样，诸佛未曾离开其意，在无量刹土中，诸佛无量化身降临世间，转法轮，示现寂灭等等，不可思议的事业，也是不需勤作，以自性力而生起。经典中说：如日月轮的影像未曾离开宫殿，在各异的水中显现各异的影像一样，诸佛金刚萨埵（རྡོ་རྗེ་སེམས་དཔའ，vajrasattva，vajrasattva，金刚萨埵）未曾动摇，在无量刹土中显现无量诸佛。如是说。劝请祈祷生起大悲心是：总的来说，劝请祈祷，以及特别的劝请祈祷，都会生起大悲心。第一种是：在色究竟天（འོག་མིན，Akaniṣṭha，Akanistha，色究竟天）劝请祈祷，生起大悲心，以及在人间劝请祈祷佛法出现。前者是：在广阔普及的大乐刹土色究竟天法界宫殿中，五身任运成就的诸佛等，如是