English
Because of knowing all things as they are, without reversing the meaning, without birth and cessation, it should be regarded as the supreme term in terms of meaning. Thus it is said. The third is the non-dual knowledge, which is to know completely without being separate or mixed. In the rebuttal, it says, 'It is the wisdom that is non-dual of the knowable and the knower.' In 'Mind Protection,' it says, 'Without any conceptual thoughts, clearly knowing everything, this is the all-knowing through example and meaning. Vajrasattva is said to be the supreme of knowers.' Thus it is said. The third is to avoid the faults of debate. If asked, how does knowing benefit sentient beings? In 'Father Abhidharma,' it says, 'Like a father waking up his son who has leprosy in a dream, the Victorious Ones, the all-knowing, in order to turn sentient beings who hold onto existence where there is none from their delusion, perform the deeds of taming according to what is appropriate, thus there is benefit.' Then, does knowing the sentient beings of the three realms mean knowing them as objects, or not as objects? If the former, then there is the fault of grasping at the Buddha. Because in the 'Secret Essence' it says, 'The grasping of ignorance and realization, revolves in the two, inner and outer dependent origination.' And in the 'Collection' it says, 'How one grasps, so it becomes the basis of all defilements.' And so on, which contradicts many sutras and tantras. If one knows without making them objects, then are there beings to be tamed who deviate from the Buddha's intention, or not? If there are, it contradicts the vow of no object; if there are not, then if one Buddha becomes enlightened, all should become enlightened. If one accepts that, then there would be the fault of samsara being completely emptied, and so on. Why? Because there are no sentient beings as objects separate from the Buddha. If the reason is not established, it contradicts the vow of knowing without an object. Then, how does one know? One knows by making them objects, but without stopping at object and subject, one knows in a way that does not touch the extremes, thus one neither stops at the two, nor falls into the extremes of the two, therefore one is freed from the faults of the two. The scripture that confirms this is like the scripture of knowing everything mentioned above. One also knows without an object, that is, without anything remaining in the mandala of knowable things, one knows without anything other than the wisdom of awareness of the Buddha's intention.
Chinese
这是因为，从救护者（的角度）来看，一切都以自明法身的体性而知。这是无知的伟大智慧。正如《大圆满果位广袤虚空》中所说：自明智慧，完全清净的大乐，以其自身显现的方式，知晓一切非境之境。这说明佛陀的意旨是无边无际，且无二元地遍及一切。此外，在能知与所知无二元的情况下，他知晓一切法，既不混杂又完全圆满。正如《虚空等性》中所说：以一切智智，不混杂且完全圆满地显现。这与上述不混杂且圆满的引证相符。此甚深之处应以智慧仔细思索。此外，这是不分别的智慧之知。如果说不分别地清楚知晓一切，那么，这是有分别对象的不分别，还是没有分别对象的不分别？如果是有分别对象，那么因为有分别对象存在，就必须有分别者。如果这样认为，就与不分别的智慧相违背。为什么呢？因为有分别对象存在。如果是没有分别对象的不分别，那么就会像前面一样，出现一个解脱则一切解脱的过失。此外，以一切智智，知晓或不知晓过去、现在、未来三时的一切刹那？如果不知晓，那就不是一切智智，并且与所说的知晓的经文相违背。如果知晓，那么一个刹那的时间里，三时是圆满还是不圆满？如果不圆满，那就与知晓三时相违背。三时成为实有，并且知晓三时就不是自性。为什么呢？因为刹那三时没有先后。如果这样说，知晓过去已灭，知晓未来未生，知晓现在未生且未灭。如果这样，是现量知晓三时的显现，还是比量知晓？如果是前者，那么三时就成为实有。如果是后者，那么佛陀就有时间的障碍。如果这样认为，就与《经庄严论》中所说：于知之一刹那，能遍知一切所知之轮。以及下面将要引用的经文相违背。那么如何知晓呢？是分别三时的
English
This is because, from the perspective of the protector, everything is known as the nature of self-aware Dharmakaya. This is the great wisdom of non-knowing. As it is said in the Vast Expanse of the Great Perfection of Fruition: "Self-illuminating wisdom, the utterly pure great bliss, knows all that is not an object, in its own clear manner." This shows that the Buddha's intention is boundless and pervades all without duality. Furthermore, in the non-duality of the knower and the known, he knows all dharmas, unmixed and completely perfect. As it is said in the Equality of Space: "With the wisdom of omniscience, it is revealed unmixed and completely perfect." This is in accordance with the above quote of unmixed and complete. This profound point should be carefully contemplated with wisdom. Furthermore, this is the knowledge of non-conceptual wisdom. If it is said that one knows everything clearly without conceptualization, is this non-conceptualization with an object of conceptualization, or non-conceptualization without an object? If it has an object of conceptualization, then because there is an object of conceptualization, there must also be a conceptualizer. If one thinks so, it contradicts non-conceptual wisdom. Why? Because there is an object of conceptualization. If it is non-conceptualization without an object of conceptualization, then the fault of one liberation being all liberation will occur as before. Furthermore, with the wisdom of omniscience, does one know or not know all the moments of the three times? If one does not know, then it is not the wisdom of omniscience, and it contradicts the scriptures that speak of knowing. If one knows, then in one moment of time, are the three times complete or incomplete? If incomplete, then it contradicts knowing the three times. The three times become substantially existent, and knowing the three times becomes not self-existent. Why? Because the three times of a moment have no before or after. If it is said in this way, one knows the past as ceased, one knows the future as unborn, and one knows the present as unborn and unceased. If so, does one know the appearances of the three times directly or inferentially? If the former, then the three times become substantially existent. If the latter, then the Buddha has the obscuration of time. If one thinks so, it contradicts the Ornament of the Sutras, which says: "In one moment of knowledge, the entire mandala of knowable objects is pervasive." and the scriptures that will be quoted below. So how does one know? Is it by analyzing the three times?
Chinese
刹那间知晓三时，以无生灭的三时平等性刹那，不杂乱而圆满知晓三时。那么，三时存在于刹那中吗？三时是实有吗？并非有生灭者认为刹那存在。三时无生灭的刹那，存在于不杂乱而圆满的三时中。因此，由于分别知晓不杂乱的三时，从三时合一或不知晓的过失中解脱。在法界或自生智慧中没有差别，由于圆满，从认为有生灭中解脱。例如，如同虚空中三时没有差别，安住于平等性中一样。在法界或自生智慧中没有差别，安住于平等性中，因此，不杂乱而圆满地知晓三时。从虚空边际平等中，虽无造作本性无二，智慧光明广大的虚空中，如同星辰闪耀，或如鲜花美丽的堆积，各自清晰而汇聚一体，不杂乱而圆满，是无偏清净显现智慧身，知晓超越时间尽头的界限。如是说。《鱼母轮炽续》中说：三时平等自明，不杂乱而分别观照，如所有性和尽所有性，二者圆满于自身之教证。如是说。《空九》中说：诸佛之意无造作，一切智者一时明，三时一体无差别。如是说。《广大母经》中说：三时平等性中，不执著于过去之边际，不执著于未来之边际，也不执著于现在。如是说。不知晓三时是不存在的，是大乘菩萨的法。如是说。又，是否知晓所有众生未度化之一，成佛之方便？若知晓，则轮回所有共相将彻底铲除。答：佛陀知晓如所有性和尽所有性，然所知境中，所有众生中未度化之一，不可能成佛，因此，知晓不成佛者如不成佛般，从而从两种过失中解脱。此外，佛陀知晓众生之数量吗？不
English
In a single instant, one knows the three times, and with the single instant of the equality of the three times, which is without arising or ceasing, one knows the three times completely without confusion. So, do the three times exist in a single instant, or not? Are the three times substantial? It is not that those with arising and ceasing consider it to be in a single instant. The single instant of the three times, which is without arising or ceasing, exists completely without confusion in the three times. Therefore, by knowing the three times separately without confusion, one is liberated from the fault of the three times being one or not knowing. There is no difference in the Dharmadhatu or self-arisen wisdom, and because of completeness, one is liberated from considering it to have arising and ceasing. For example, just as there is no difference in the three times in the sky and it abides in equality, there is no difference in the Dharmadhatu or self-arisen wisdom and it abides in equality. Therefore, one knows the three times completely without confusion. From the equality of the expanse of the sky, although there is non-duality from the unmade nature, in the vast expanse of wisdom's clear light, like stars shining in the sky, or like a beautiful pile of flowers, each is clear and gathers into one. Being complete without confusion is the unobstructed pure appearance wisdom body, knowing beyond the limits of the end of time. Thus it is said. In the Tantra of the Fish Mother Wheel of Fire, it says: "The three times are equally self-luminous, yet one sees them separately without confusion. The suchness and the as-manyness, the teachings of both being complete in oneself." Thus it is said. In the Klong Gu, it says: "The intention of the Buddhas is unmade, all-knowing is clear at once, the three times are one, there is no difference." Thus it is said. In the Extensive Mother Sutra, it says: "In the equality of the three times, one does not fixate on the limit of the past, one does not fixate on the limit of the future, and one does not fixate on the present." Thus it is said. Not knowing the three times is non-existent, it is the great vehicle of the Bodhisattvas. Thus it is said. Furthermore, does one know the means for all sentient beings, even one who is not liberated, to attain Buddhahood, or not? If one knows, then all the general characteristics of samsara would be completely eradicated. Answer: The Buddha knows the suchness and the as-manyness, but in the knowable, it is impossible for even one sentient being who is not liberated to attain Buddhahood. Therefore, knowing that those who do not attain Buddhahood do not attain Buddhahood, one is liberated from both faults. Furthermore, does the Buddha know the number of sentient beings, or not?
Chinese
如果知晓就不是全知，如果知晓。《光明经》中说：众生的数量和邪念的数量，佛陀自己也不能知晓。虽然这样说，但这里并不重要，所以没有详细说明。一切乘的差别之分《日光极明》中，为迷惑的众生，佛陀以慈悲观看的方式开示的章节，即第三品。
English
If one knows, then one is not omniscient. If one knows, as it says in the 'Clear Light Sutra': 'The number of sentient beings and the number of wrong thoughts, even the Buddha himself cannot know.' Although it is said like this, it is not important here, so it is not explained in detail. From 'The Clear Sunlight, Differentiating All Vehicles': The third chapter, which shows how the Buddha views sentient beings who are confused.
Chinese
驳倒了固执己见者，鞭策了懒惰者，为了利益精进者，这显现为逝去的样子。例如，太阳对于四大部洲显现为东升西落，但太阳本身并没有东升西落。化身释迦牟尼佛虽然显现为逝去，但其本体没有来去，安住在广大无边的刹土中，为了孩童们，显现在名为花朵庄严世界的、名字未被明确宣扬的地方，行持利益众生的事业，经部中这样说到：从这里前往如是性，安住在广大无边的刹土中，从心的坛城光明中，显现为如是性。为了孩童们的缘故，在花朵庄严世界中，显现名为未被宣扬的地方。像这样，《秘密藏续》中说：佛陀不会完全逝去，法也不会隐没，为了调伏促成熟无常者，出现后示现逝去。这样说。第二，自性力之大悲生起是：佛陀的大悲如同太阳的精华，不需勤作，自性地利益众生。如《真实义总集续》中说：从智慧秘密的自性中，大悲如虚空般广大，大悲如阳光，无有来去而自性显现。像这样，经部中说：安住于如是性中，虽然没有用语言宣说“这是什么”，但以普遍一体的加持力，如其所愿地各自显现。例如，如同虚空中升起太阳，地上产生温暖，在盛水的不同器皿中显现影像一样，佛陀的意念没有从法性之状态中移动，在无量无边的刹土中，无数的化身显现在世间，像这样，转法轮，示现涅槃之相等等的行持，是不可思议的，以过去的愿力，不需勤作而自然而然地产生。如《摄类学》中说：如同青琉璃的自性上，显现天神身体的影像一样，同样，在可调伏者的清净水器中，显现能仁王的身之影像。这样说。第三，与对境相遇而