English
I am Buddha. The Buddha of the ultimate meaning of the Supreme Vehicle is the general form of all Buddhas who have realized the meaning of primordial purity, spontaneous accomplishment, and non-duality from the very beginning, that is, the realm and wisdom, or to be free from all extremes of grasping Dharmakaya and Rupakaya as one side. Therefore, from the point of view of Dharmadhatu Dharmakaya, all Buddhas are one, and from the point of view of wisdom Rupakaya, all Buddhas are not one. Thus, it transcends all the extremes of verbal expression and mental thought, and all dharmas abide completely without being mixed. Thus, the non-dual wisdom that is free from all grasping on one side is the abode of the general form of all the Tathagatas and Buddhas of the ultimate fruit, as stated in the Extensive Tantra, so that the scripture itself should be quoted and explained here, and it is easy to understand and without doubt. In short, the Buddha of the five Kayas spontaneously accomplished is like the water of the ocean and the waves are inseparable. When various Rupakayas appear to the beings to be tamed, their intention has never moved away from the Dharmakaya of the ultimate fruit. Thus, in terms of the way all Buddhas abide in the lineage of intention, there are two kinds of reasoning for refutation and establishment, namely refuting other's views and establishing one's own views. The first has two parts: refuting the Madhyamaka school's view that all Buddhas are one in emptiness, and refuting the Mind-Only school and the Outer Tantra school's view that they are not mixed. The first has two parts: stating the view and refuting it. The first is: The Madhyamaka school believes that the intention of all Buddhas of the three times is transmitted as one in emptiness, just like water dissolving into water, or ghee placed in ghee. As stated in the Sutra Pitaka: 'How do we become enlightened? Only in this way do we become enlightened. For example, the essence of ghee and ghee is the same.' And the Introduction says: 'This appears to those who are free from elaboration.' Second, there are four refutations of that view: the fault of the fruit accomplished by cause and condition becoming ineffective, the fault of the fruit Buddha being cut off, the fault of the fruit of Sutra and Tantra becoming undifferentiated, and the fault of the cause and effect being the same, or the fruit of the lower vehicle, etc.
Chinese
这是变成毫无差别的过失。第一，在道位时观修本尊，以及将色等带入道用会变成无意义的过失；四十二种传承觉悟之聚成为常住，因此无法获得四十二尊佛等果位；八种因位阿赖耶识成为常住，因此无法获得五种智慧的果位。因为最终只有一种空性。如因扎菩提（梵文：Indrabodhi）所说：“获得彼传承如何？各自形相各异故，修持如来之时，传承自然成就诸佛，若一传承混合则如是说。”又说：“是故诸佛之，智慧之因不混合，四中定论与此相违，一则相似之声不容。”《小道次第》中说：“然而若一切为一，则转成常住虚妄境，堕入空性边。”《道次第》中说：“八识转为五智。”又，《小道次第》中说：“五智亦是自生之，以五分而立名，此外则无。是故不堕入一端。”第二，一切胜者的意趣成为一种空性。若许，则与此相违：“于无二心中显现，二谛无别金刚身，如水中之月，与一切自性无有差别。”此外，会变成一无所有、与声闻有余涅槃、常断见、顺世外道无有差别，因为舍弃了显现。如《建立分别论》中说：“若前后为一，则没入空性边，以理相违。变成舍弃显现之过失，无疑会堕入边见。”第三，声闻、缘觉有余涅槃，以及内外的佛在见解上没有差别。因为见解传承相同。若许，则与有差别相违。如彼论中说：“各自宗派之差别，亦不生，变成相同之过失。为各自修持故，一则相违。若佛亦转变自续。”《道次第》中说：“以数量圆满、本体加持力，显现与作用之大小，衡量本体之
English
This becomes the fault of becoming without any difference. Firstly, at the stage of the path, meditating on deities and bringing forms etc. into the path becomes the fault of being meaningless; the forty-two aggregates of lineage realization become permanent, therefore the fruit of forty-two Buddhas etc. cannot be obtained; the eight aggregates of cause consciousness become permanent, therefore the fruit of the five wisdoms cannot be obtained. Because ultimately there is only one emptiness. As Indrabodhi said: "How are those lineages obtained? Because each has a different form, when practicing the Tathagata, the lineages naturally accomplish all Buddhas, if one lineage is mixed, then it is said like this." And also: "Therefore, the cause of wisdom of all Buddhas is not mixed, the definitive statement in the four contradicts this, the sound of similarity is not allowed in one." The Small Path says: "However, if everything is one, then it turns into a permanent false realm, falling into the extreme of emptiness." The Stages of the Path says: "The eight consciousnesses are realized as the five wisdoms." Also, The Small Path says: "The five wisdoms are also self-born, named by five parts, there is nothing else besides that. Therefore, it does not fall into one extreme." Secondly, the intention of all Victors becomes one emptiness. If accepted, then it contradicts this: "Manifested in the non-dual mind, the Vajra body inseparable from the two truths, like the moon in the water, is no different from all natures." Furthermore, it will become nothing at all, and there will be no difference between the Hearers' remainderless Nirvana, eternalism, and the Materialists, because appearance is abandoned. As the Differentiating Exposition says: "If the former and latter are one, then sinking into the extreme of emptiness contradicts reason. It becomes the fault of abandoning appearance, there is no doubt that it will fall into extremes." Thirdly, there is no difference in the views of Hearers, Solitary Realizers' remainderless Nirvana, and the Buddhas of the Outer and Inner Tantras of Madhyamaka and Mind-Only. Because the lineage of views is the same. If accepted, then it contradicts having differences. As that very text says: "The differences of each school also do not arise, becoming the fault of being the same. Because of practicing separately, one contradicts. If the Victor also transforms his own lineage." The Stages of the Path says: "By the completeness of number, the essence of blessing, the size of appearance and function, measuring the essence of
Chinese
已经阐明。因此，四地诸佛，说心续混合与解脱，在此只是略说而已，心续的差别超乎想象。如是说。第四，下地的果位不可能进入上地的果位，因为诸佛的意续是一样的。如果承认，那么怎么说呢？“你的果实是普光明，是广大方便乘的住所。”以及《道次第》中说：“道的努力所产生的疲惫，为了生起喜悦，所以是普光明。显示了金刚持密集坛城。”以及“从获得自地起，本体就是一体的说法，是黑暗的化身。”如是说。此外，《经部总集》中说五个童子进入果位，以及《秘密藏续》第六品中说如同木匠用罗盘一样进入果位，以及《小道》等等之中都有讲述，难以舍弃。第二，驳斥认为意续各异的观点，分为二：陈述他人的观点和驳斥它。第一，果位三时诸佛虽然在成佛这一点上相同，但由于道的修习能力不同，果位的意续自相不混杂，例如多种树木的火焰一样。第二，驳斥它，有三种遍：第一，圣教量是，《经部总集》中说：“虚空周遍的胜者和唯一显现的胜者二者，由于所化众生的差别，身语意没有一个不是一样的。”以及《顶生王经》中说：“诸佛的意续是什么样的？不改变自己的自性，就是那个样子。”如是说。第二，口诀量是，《汇集》中说：“即使不是一个人，自知自生显现上，前后诸佛安立为不同，自生只是在自己身上显现而已。没有自生种姓和心续，怎么能各自不同呢？如果自生变成两部分，利益他人的事业会轮流出现。迎请、降临和不降临会出现。称呼佛陀为佛陀，万法的实相，在那上面会有二体性。因此与基的意义相违背，一个人会变成广大的理由。”如是说。以及《小道》中说：“诸佛和三时法，为了我，是所有人的共同体性。
English
It has been clarified. Therefore, the Buddhas of the four grounds, who speak of the mixing and liberation of the mind-stream, here it is only briefly explained, the difference of the mind-stream is beyond imagination. Thus it is said. Fourthly, it is impossible for the fruit of the lower ground to enter the fruit of the higher ground, because the mind-streams of the Buddhas are the same. If you admit it, then how does it say? "Your fruit is the all-illuminating, the abode of the great means vehicle." And in the Lamrim it says, "The weariness caused by the effort of the path, in order to generate joy, therefore it is all-illuminating. It shows the dense mandala of Vajradhara." And "From obtaining one's own ground, the statement that the essence is one, is the embodiment of darkness." Thus it is said. Furthermore, in the Sutra Compendium it says that the five boys enter the fruit, and in the sixth chapter of the Secret Essence it says that it is like a carpenter entering the fruit with a compass, and it is taught in the Small Path and so on, so it is difficult to abandon. Secondly, refuting the view that the mind-streams are different, there are two parts: stating the views of others and refuting them. Firstly, the Buddhas of the three times of fruition, although they are the same in that they are Buddhas, due to the difference in the ability of the practice of the path, the mind-streams of the fruition are not mixed with their own characteristics, like the flames of many trees. Secondly, refuting it, there are three pervasions: Firstly, the scriptural authority is, in the Sutra Compendium it says, "The all-pervading Victorious One of space and the two Victorious Ones of the single appearance, due to the difference of the beings to be tamed, there is not one of body, speech and mind that is not the same." And in the Crown Born King Sutra it says, "What is the mind-stream of the Buddhas like? Not changing one's own nature, it is just like that." Thus it is said. Secondly, the instruction authority is, in the Arrangement it says, "Even if it is not one person, on the self-knowing, self-arisen manifestation, the Buddhas of before and after are established as different, self-arisen only appears on oneself. Without self-arisen lineage and mind-stream, how can they be different from each other? If self-arisen becomes two parts, the activities of benefiting others will occur in turn. Inviting, descending and not descending will occur. Calling the Buddha a Buddha, the reality of all things, there will be two entities on that. Therefore, it contradicts the meaning of the base, one person will become a vast reason." Thus it is said. And in the Small Path it says, "The Buddhas and the three times of Dharma, for my sake, are the common nature of all.
Chinese
具有。如果存在两种法，哪一种是正确的呢？如果存在，那么伟大的自性就是虚假的。正如《道次第》中所说：因为其中一种不是真实的，所以没有各自不同的种类。正如所说，本体相同而传承不混合，如同木头的火焰。这仅仅是譬喻，并非真实如此。第三，对理智量进行驳斥有五点：基存在好坏差别，果位自生智慧不会相同，利益会变成轮流进行，迎请本尊时会出现来与不来的情况。第一点是：所谓的佛，对于显现基位实相的意义，他们的意趣是一致的吗？如果一致，那么就与认为意趣传承不同相违背。如果不一致，那么意趣是什么？即使一致，如果意趣传承不同，那么就会导致基有好坏之分，因为显现基位的诸佛的意趣传承是不同的。正如《显句论》中所说：佛，佛，这样说，是诸事物的本性。如果那样，就会出现二元对立，因此与基的意义相违背。第二点是：在果位法身智慧的时期，自生智慧或者如实知见不会相同。如果承认，那么经文中说：唯一的自生智慧，由于所化众生的意乐和意念的力量，显现出五种等差别，种姓传承在意义上是统一的。正如《显句论》中所说：如果那样不相同，那么对于显现自明自生的智慧，前后诸佛仅仅是名称上的不同，只是自生智慧在自身显现而已。如果没有自生的种姓和传承，各自不混合又怎么可以呢？正如《道次第》中所说：如同木头的火焰，这仅仅是譬喻，并非真实如此。第三点是：如果意趣不同，那么化身也不同。因此，化身菩萨所显现的景象，应该对所有所化众生都相同，因为一个化身不会显现为多种，因为它们是不同的。正如《小道次第》中所说：如同阳光、太阳或木头的火焰，本体相同而智慧传承不同。如果各自不同，那么化身也是，对于一个所化众生来说，相同的显现也会与大菩萨没有差别。第四点是：诸佛在利益众生的时候，会变成以分配的方式轮流进行，因为利益