English
It is impossible to think of oneness in the state of being free from elaboration. Why? Because ultimate truth is not established solely as a single aspect of being free from elaboration. So, if, like the Mind-Only school, one thinks that all Buddhas are like a fire of wood, with different substances of wisdom that have been cultivated? If one thinks that the substances are different, it is also not possible, because in the conventional truth, the nature of phenomena is one taste, and the clarity of wisdom is not mixed, so truth is not established there. Therefore, our own doctrine teaches that it is separate from one and many. If one emphasizes the inseparability of truth, then the meaning of the inseparability of truth is that self and other are not two separate things. The way to manifest that non-duality is: without abandoning this path that is free from all extremes of one and many, that which dwells in oneself from the beginning, that which is manifested as being free from the obscurations of the path, is called a Buddha, and it is difficult to say that one's own nature is like this. So, if one thinks that it contradicts the intention taught in the scriptures, that the basis is one and different, it is because, in general, all Buddhas are one in essence in non-conceptual wisdom, but the cultivated substances are different, and the streams of wisdom are not mixed, so they are not one. For example, like the fire of different woods, this is only taught as a meaning that inclines towards difference, and it is not the definitive meaning of that very nature. So, is the intention the basis of oneness? If it is said to be like pouring water into water, then this is provisional, not definitive, so it is in accordance with that. If it is definitive, what fault would there be? There are two faults: first, the fault of reason, if one thinks of it as one and different, then the fault has already been stated above in the manner of the two truths, so it harms the meaning of reality. The second fault is that of scripture: 'The wisdom free from grasping and being grasped is the place of all the Sugatas.' As it is said in the tantra, and also, 'The Sugatas come in a state of non-abiding equality.' That which is said is not like the equality of unbornness in ultimate truth and the equality of illusion in conventional truth, but it is said that in the third equality, that is, in the state of the inseparability of ultimate truth, they appear as those who have gone. To teach that it is one in ultimate truth and different in conventional truth is provisional. In the definitive meaning, the basis is one in ultimate truth, that is, mixed, and in conventional truth it is different, that is, separate from the unmixed difference, therefore, it is separate from one and many, and so on.
Chinese
如是宣说。第三个差别有三：此处以二十五果任运成就的佛陀，胜过下方建立获得三身之宗义的佛陀，这是本体的差别。下方乘认为地道一体和异体，而此处是离思离言，这是理的差别。善逝、如来，菩提萨埵薄伽梵，大乐大受用等，名称相同而意义殊胜，这是名称的差别。依经部的规矩，共同解脱道六度二资粮调伏，以二资粮之门而安乐逝去者，认为三时有别，故过去之胜者如是逝去，故名如来或安乐逝去。又，克里亚自宗的见解，以三摩地的果位作为天人的闲暇而逝去，或果位是金刚持的处所，先前如是逝去。又，在方便道中，先有比丘五百阿罗汉作为摄政，如以词句文字灌顶一般，现在也以获得灌顶而逝去，或者，以获得克里亚的灌顶，如获得如来地一般，现在也获得灌顶而逝去到金刚持地，这是以先前的时代为例。如是逝去的方式，如各自的经部或续部中所说一般。瑜伽的规矩认为，悉达多太子自己将苦行的身体抛弃在尼连禅河中，然后在色究竟天成佛。譬如说，国王力善想要降下摩尼宝，于是叫来一个名叫摩尼宝降的王子，当他一笑，摩尼宝就从口中降下，于是国王把他叫到身边，放在一个容易分心的地方。当他看到这四个人的邪行时，比起笑，他更感到沮丧，于是说了一段偈颂：王后被花击中就哭泣，门巴人没有被打，婆罗门用勺子运送火，内尔鸟嘴里叼着翅膀，库玛拉的牛奶四份，善于伪装行为的人，除了摩尼宝降之外，没有一个是说真话的。我真想哈哈大笑。这样一笑，就降下了一捧摩尼宝。如狮子吼一般。
English
Thus it is explained. The third distinction is threefold: Here, the Buddha who spontaneously accomplishes the twenty-five fruits surpasses the Buddha who establishes the tenets of attaining the three bodies below, which is the distinction of essence. The lower vehicles consider the ground and path to be either one or different, but here it is beyond thought and expression, which is the distinction of principle. Sugata, Tathagata, Bodhisattva Bhagavan, great bliss, great enjoyment, etc., have the same name but different meanings, which is the distinction of nomenclature. According to the rules of the Sutra school, the common path to liberation is subdued by the six perfections and two accumulations, and one who goes to bliss through the gate of the two accumulations is one who considers the three times to be different. Therefore, the victorious one of the past has gone thus, hence the name Tathagata or Sugata. Moreover, according to the view of Kriya, the fruit of samadhi is made into the leisure of the gods and then departs, or the fruit is the place of the Vajradhara, and previously departed in that way. Furthermore, in the expedient path, there were previously five hundred Arhats who were monks acting as regents, just as empowerment is given through words and letters, so now also one departs by obtaining empowerment, or by obtaining the empowerment of Kriya, just as one obtains the ground of the Tathagata, so now also one obtains empowerment and departs to the ground of the Vajradhara, which is taking the previous era as an example. The manner of departure is as it is known from the respective Sutras or Tantras. The Yoga system believes that Prince Siddhartha himself abandoned his body of asceticism in the Nairanjana River, and then attained enlightenment in Akanishta. For example, King Tobzang wanted to bring down a pearl, so he summoned a prince named 'Pearl-Dropper'. When he laughed, pearls would fall from his mouth, so the king summoned him and placed him in a place where he would be easily distracted. When he saw the misconduct of these four, he felt more depressed than laughing, so he spoke a verse: The queen weeps when struck by a flower, the Monpa is not beaten by a stick, the Brahmin carries fire with a spoon, the Nel bird carries wings in its mouth, four portions of Kumara's milk, those who are good at pretending to behave, except for the Pearl-Dropper, none of them speak the truth. I really want to laugh ha ha. When he laughed like that, about a handful of pearls fell. Like a lion's roar.
Chinese
以子语的光芒，如三界顶端的胜幢，为了不灭的光明，我作了汇集。祈请宽恕过失，将善根回向一切。内义是消除愚昧之病的甘露明灯，汇集之义是药果的铁钥匙，词义是增上的珍宝之鬘。这三者具备，犹如贫女得宝藏。对于意义的智慧和词句的组合，即使是对于巨大的愚昧的粗略接触，也会改变境地。如果自认为比别人优秀，那么这样的证悟者和智者们，不会隐瞒，真是稀有。大道的提卡。释迦的居士僧僧格哈普拉光所造完毕。愿胜利。善哉！善哉！善哉！ 《道次第释·那塘派》，喀瓦·僧格光。
English
By the rays of the Son's speech, like a victory banner at the peak of the three realms, I have compiled this for the sake of undiminished clarity. I beseech forgiveness for errors and dedicate the merit to all. The inner meaning is a nectar lamp that dispels the disease of ignorance, the meaning of the compilation is an iron key to the fruit of medicine, and the meaning of the words is an increasing precious garland. Possessing these three is like a poor woman finding treasure. Even a rough encounter with great ignorance, through the wisdom of meaning and the combination of words, will transform the situation. If one boasts of being superior to others, then such realized and wise ones will not conceal it, it is truly wonderful. The Tika of the Great Path. Completed by the Shākya lay devotee Senggehapra-Odbhava. May there be victory! Auspicious! Auspicious! Auspicious! Nar-thang's Commentary on the Stages of the Path, Kharwa Sengge-O.