English
If it is said that at one time, birth, old age, and death are all the same, then apart from that, here, where, what is the arising and ceasing of phenomena in a single instant? Does the later phenomenon arise from the cessation of the previous phenomenon, or from the phenomenon that has not ceased? If it arises from a phenomenon that has ceased, then it is like another lamp arising from a lamp that has been extinguished. If it arises from what has not ceased, then just as a lamp arises from a lamp that has not ceased, another (lamp) arises from that (lamp that has not ceased). Thus, arising from arising, like a string of lamps, it will become a string of consciousnesses. Therefore, it cannot be said that another consciousness arises from the previous consciousness that has not ceased, and it is the same from the consciousness that has ceased. Nor is it from a mixture, because these contradict each other, so there is no identity. Therefore, the Madhyamika says: Consciousness exists in ultimate truth. But the wise do not admit it, because it is separated from the nature of one and many, like a lotus in the sky. It is not existence, not non-existence, not existence and non-existence, nor is it the nature of both. That which is liberated from the four extremes, that is what the Madhyamika realizes. Whoever abandons bias becomes equal. What is that? It is the one who speaks of compassion and emptiness as non-dual, here whose compassion has no object and is free from conceptualization, and emptiness is endowed with all perfections, entering the three times in order to fully know the three times, this is the definite tenet of Buddhism. Now, a refutation is given regarding the enjoyment of previous actions, and the present, etc. The so-called "sentient beings" and so on, here some people think that sentient beings will enjoy the actions done previously, and the actions done in this life will be enjoyed in the next life. If that were the case, then actions would not be exhausted, because people would enjoy the fruits of actions in this life and the next. In this way, countless existences would not be able to escape from samsara, and it would become impossible to enter liberation. These (views) would also necessarily be accepted by the Tirthikas, but other castes are very inferior. The so-called "barbarians, Tirthikas," etc., the view of the Tirthikas is that the dead will with human
Chinese
因此，用这种方式享受幸福或痛苦，是梵天的决定。因此，其他种姓的人非常低劣，这是确定的。现在，为了驳斥来世美好的愿望，说了“如果诸元素”等等。这里，如果先前所说的地等元素结合在一起，就像将阿如拉、红糖和达塔基完美混合产生酒的力量一样，如果人们的感官和心识得以实现，那么，当日期等结合在一起的树木完美地混合元素时，为什么不会变成具有感官的心识呢？如果说这些稳定的事物没有生物的力量，那么，完美混合元素的力量就是彻头彻尾的谎言。因此，这些关于来世美好的话语，对于人们来说，不能给予幸福的果实，道路已经衰败，这是驳斥世间享乐主义者的确定。现在，为了驳斥断灭论者的愿望，说了“生命”等等。这里，如果从断灭论者的宗义来说，生命是永恒的，而且它也是身体的尺度，如果这样成立，那么，当身体的组成部分，如手和脚等被切断时，会衰减吗？因为没有被切断的身体组成部分。永恒的事物会因为身体的力量而变得比抓住的更细微，或者会因为抓住粗大的身体而变得更粗大吗？这里，凡是永恒的，就不是变化的；凡是变化的，就不是永恒的。回答说：在实体和种类上，可以说永恒和无常。回答说：就像黄金和耳环是永恒的
English
Therefore, enjoying happiness or suffering in this way is determined by Brahma. Therefore, other castes are very inferior, that is certain. Now, in order to refute the desire for beauty in the future, it is said, "If the elements," and so on. Here, if the elements previously mentioned, such as earth, etc., become one, just as the power of alcohol arises from the perfect combination of arura, brown sugar, and dhataki, if the minds of people, together with their senses, are accomplished, then why, when trees combined with dates, etc., perfectly combine the elements, do they not become minds with senses? If it is said that these stable things do not have the power of beings, then the power of perfectly combining the elements is utterly false. Therefore, these words about beauty in the future do not give the fruit of happiness to people, the path has deteriorated, which is the certainty of refuting worldly hedonists. Now, in order to refute the desire of the annihilationists, it is said, "Life," and so on. Here, if, according to the tenets of the annihilationists, life is eternal and it is also the measure of the body, if this is established, then when parts of the body, such as hands and feet, etc., are cut off, will it diminish? Because there are no cut-off parts of the body. Will eternal things become finer than what is grasped from the power of the body, or will they become coarser from grasping a large body? Here, whatever is eternal is not changeable; whatever is changeable is not eternal. It is said: In substance and categories, it can be said that there is permanence and impermanence. It is said: Just as gold and earrings are permanent
Chinese
之地具有業力，乃以不可知之力。如是，生命與業等，亦為往昔無始之時所束縛，如是成立。如是，物之生與滅之自性，乃因具自之功德，無有他種成立，此乃成立之邊際。曰：物與種類是一抑或異？於此，若是一，則物與種類無有差別。若異，則無物而轉為種類，如無絲之布可見，亦非如是。如是，於種姓與光明等，亦有常與無常如實結合之過失。於此，常與無常二者，實無有一，因其互相違背之故，如不相似與相似等。如是，從輪迴之業解脫者，居於世間之上，前往安樂之處，此處，從盡滅之成立邊際而言，三有乃一，無有二。故此三有，無始無終，離生滅，一切皆金剛之自性，永不毀滅。若此有毀滅，則因無其他三有之故，一切眾生將居於何處？故此乃常，生命亦常。若從輪迴解脫，則解脫四十五百萬由旬之安樂處，將前往離人之處，如是成立。曰：於此，三界乃由微塵所生，非無微塵，亦從字解脫。如是，如何成常？凡由微塵所造者，乃恆常，謂一切時恆常，亦不堅固，因收攝之時勢所致而毀滅。彼等從毀滅所成者，亦不生毀滅，如是成立，乃從理路而言，更有何者？於此，於前述生命之身之六分中，森林之主等之生命。森林之主各自感受一具身之安樂或痛苦，乃由業力所致。
English
The land possesses the power of karma, through an unknowable force. Thus, life and karma are also bound in the beginningless past, so it is established. Thus, the nature of the arising and ceasing of things is due to possessing its own qualities; there is no other establishment, this is the limit of establishment. It is said: Are things and categories one or different? Here, if they are one, then there is no difference between things and categories. If they are different, then without things, they become categories, like seeing cloth without threads, which is not the case. Similarly, in lineage and clarity, there is also the fault of truly combining permanence and impermanence. Here, permanence and impermanence are not one, because they contradict each other, like dissimilarity and similarity. Likewise, those who are liberated from the karma of samsara, residing above the world, go to the place of happiness. Here, from the established limit of annihilation, the three realms are one, without two. Therefore, these three realms are without beginning or end, free from birth and death, all are of the nature of vajra, never to be destroyed. If this existence is destroyed, then since there are no other three existences, where will all beings reside? Therefore, this is permanent, and life is also permanent. If liberated from samsara, then liberation, forty-five hundred thousand yojanas, the place of happiness, will go to a place devoid of persons, so it is established. It is said: Here, the three worlds are produced by atoms, not without atoms, and also liberation from letters. Thus, how can it become permanent? Whatever is created by atoms is constant, meaning constant at all times, and also not stable, because it is destroyed by the power of the time of contraction. Those formed from destruction also do not give rise to destruction, so it is established, which is from reason, what else? Here, among the six parts of the previously mentioned life's body, the life of the lords of the forest, etc. Do the individual lords of the forest experience the happiness or suffering of one body due to the power of karma?
Chinese
会成为吗？如果有很多呢？回答说：一个生命执持一个人，凭借那个力量，森林的主人和蠕虫等等被称为生命。如果无生命，那么如何成立所谓的饮足（指植物）呢？无生命的枯树等等，饮水后不会在适时开花等等吧？如果这样成立，回答说：在这里，如果每个人都有各自的生命，那么，桦树的树皮被切成一块一块，会变成很多块，那些块中有一块总是具有生命，因为被业力所杀而完全进入了。有些是被它完全抛弃的。如果用理智来分析，那样也是不合理的，为什么呢？因为再次把那些插回去，看到每一块都有嫩芽等等，因此，森林的主人们的嫩芽等等的能力是事物（物质）的自性，这样就成立了，这是否定穷尽者的定论。在广大的地方，要用众多的量论和中观派来驳斥外道徒的宗义。凡是符合世俗或胜义谛佛语的，都不要驳斥，这是时轮金刚初佛薄伽梵的定论。如是等等，为了智慧，时轮金刚清楚地 阐述了，柔和、坚硬和其他的习气，以力量追随众生的心。心必然从被事物色彩接近的事物中，像水晶一样变成有色彩的。因此，瑜伽士不应驳斥任何属于自他种姓的法。法是利益众生，远离境和相的，非法也是有害的。具有伤害性的知识和量，不会带来安乐的果实，总是带来痛苦。圣者的慈爱胜过愚痴的言语，带来殊胜的安乐，并且依恋众生。因此，为了众生的利益，要用心观修唯一的事物和非我。我是天人的上师，在天界和世间拥有权力。
English
Will it become? What if there are many? He said: One life holds one person. By that power, the lords of the forest and worms, etc., are called life. If there is no life, then how is the so-called "foot-drinker" (referring to plants) established? Lifeless dry trees, etc., will not bloom at the right time after drinking water, right? If this is established, he said: Here, if each person has their own life, then the birch bark, when cut into pieces, will become many pieces. Among those pieces, one piece will always have life, because it is killed by karma and completely enters. Some are completely abandoned by it. If analyzed with reason, that is also unreasonable. Why? Because when those are planted again, sprouts, etc., are seen on each piece. Therefore, the power of the sprouts, etc., of the lords of the forest is the nature of things (matter). This is established, and this is the definitive conclusion of refuting the exhausters. In vast places, numerous treatises on valid cognition and Madhyamikas should refute the tenets of the heretics. Whatever accords with the conventional or ultimate truth of the Buddha's words should not be refuted. This is the definitive conclusion of the first Buddha, the Bhagavan of the Kalachakra. Thus, and so on, for the sake of wisdom, the Kalachakra clearly expounds, making it very clear. Gentle, hard, and other imprints follow the minds of beings with strength. The mind certainly becomes colored like crystal from things that are close to the color of objects. Therefore, a yogi should not refute any dharma that belongs to self or others. Dharma benefits beings, is separate from objects and appearances, and non-dharma is also harmful. Knowledge and valid cognition that are harmful do not bring the fruit of happiness, but always bring suffering. The loving-kindness of the holy ones is superior to the words of the foolish, bringing supreme happiness and clinging to beings. Therefore, for the benefit of beings, one should meditate with the mind on the one thing and non-self. I am the teacher of gods and humans, and I have power in the heavens and the world.