English
There is no end. The essence of truth is inseparable, liberated from partiality. So, how can the power of realizing the inseparability of the two truths be transformed into: the activities of self and others are non-existent, because they are individually inseparable, and maturity is the ultimate. Not falling into any side of existence or non-existence, etc., therefore, it is free from all extremes. Not obstructed anywhere, therefore, it is fully endowed, wisdom self-manifests, self-clinging, free from all extremes, self-aware manifestation, named Buddha, such is the nature of this expression, such is the dwelling in one aspect, difficult to express in words, and free from speculation. ༈. Two ways of dwelling through the door of provisional and definitive meanings. Say. Considering the lineage of intention as one or different is dwelling in the provisional meaning. Say. According to the views of the Mind-Only school and the Outer Tantras, the intentions of the Buddhas of the three times, past, present, and future, are one in essence in the wisdom of all-knowing, but because the power of practice is different, they are not integrated into one lineage. For example, although the flame of wood is one, saying that the flames of each wood are different is only to guide sentient beings who are inclined to difference, and the essence does not abide in itself, therefore, this is not the ultimate of the only true nature. The Madhyamaka school believes that the lineage of intention is one, like water merging into water, which is the same as above. Here, it is liberated from one and different, the way of dwelling in which the intentions are not mixed and are completely perfect. Say. Thus, considering one or different is the provisional meaning, so, what is the definitive meaning? Here, by dwelling in the state of non-duality of the two truths, refuting the above views that the lineage is mixed or not mixed, etc., therefore, here it is for the provisional meaning. Those faults? Holding onto the apprehended and the apprehender, the naturally pure non-dual self-arisen wisdom is the abode of all the Tathagata Buddhas, in the secret Tantra, that is, the extensive continuation, it is said: The wisdom free from grasping is the abode of all the Tathagatas. And, in the chapter on limbs, it says: The Bliss-Gone dwells in the state of non-abiding equality. Therefore, the absence of the sting of the realization of dualistic clinging is bliss, manifesting its meaning is gone, and that also does not abide on any of the two extremes, therefore, it is great equality.
Chinese
从远离自性之境而行。如经中所说，言语所表达的也是如此。并非如胜义中与生俱来平等，世俗中与幻化平等一般。而是因为在第三种平等，即无二真谛的平等之境中而行。这第三者所成就的意义是：真实确定的是，诸佛的意传平等性，处于融合为一，以及不融合而各异的言说都无法触及的状态。此处有经文的意义和引申的语词意义两种。首先是经文的意义。先前认为传承是一体的观点，并非是自性胜义一体，世俗一体。如中观宗用水注入水中一般，认为前后一切佛都在无戏论之境中是一体的。而唯识宗和外密宗，如多木之火一般，认为前后佛的体性相同，但意传并不融合。这并非如此，因为此处自性无二真谛，所以超越了先前的言说。第二，引申的意义是，获得果位的方式。不是依靠近取因的二种集合，而获得比那果位更殊胜的转变。而是说，舍弃之心本身就作为果位的体性本来存在，通过二种缘起集合清净了遮蔽，心性显现为自果，这被称为获得。例如盲人睁开眼睛，看到自己的相好一般。༈ 又或者，意传安住和修行安住的方式，分为破斥他宗和他宗成立两种。第一种分为两种：破斥中观宗认为融合为一的观点，以及破斥唯识宗认为不融合而各异的观点。第一种分为立论、破斥和安立三种。立论是：有些认为，总的来说，三时因果的佛陀，以三身或五身所涵盖的一切，意传都是一体的。例如水融入水中，油融入油中一般。如经部宗所说：我们如何成佛，就那样成佛，例如油和油本身的精华融为一体一般。对此有四种破斥：因缘各异所成就的果将不成立，意将变成常
English
They proceed from being apart from the very state of self-nature. As the tantra says, what is expressed in words is also like that. It is not like being co-equal in ultimate unbornness, or co-equal in conventional illusion. But because they proceed in the state of co-equality, the third co-equality, which is the non-duality of the two truths. The meaning established by that third is: truly certain is that the intention lineage of the Victorious Ones is co-equal. It abides in a state that is even free from the mere terms of being mixed and one, and being unmixed and different. In this context, there are two aspects: the meaning of the text and the meaning of the words that are added. First, regarding the meaning of the text, the previous assertion that the lineage is one is not that the essential ultimate is one, nor that the conventional is one. Like pouring water into water according to the Madhyamikas, all the Buddhas of the past and future are considered one in a state free from elaboration. And according to the Cittamatrins and outer tantric practitioners, like fire from many pieces of wood, although the characteristics of the Buddhas of the past and future are the same, their intention lineages are not mixed. This is not the case, because here the essence is the non-duality of the two truths, so it is liberated from the previous terms. Second, regarding the meaning of the added content, the way to obtain the result is not to rely on the two collections of proximate causes and obtain a result that is one better than that. Rather, the very mind of abandonment is inherently present as the essence of the result. By purifying the obscurations through the two collections of conditions, the nature of mind appears as its own result, which is called attainment. For example, like a blind person opening their eyes and seeing their own marks and signs. ༈ Or, the way the intention lineage abides and the practice lineage abides is divided into refuting other systems and establishing one's own system. The first is divided into two: refuting the Madhyamika's view that they are mixed and one, and refuting the Cittamatra's view that they are unmixed and different. The first is divided into three: stating, refuting, and establishing. The statement is: some generally believe that all the Buddhas of the three times, cause and effect, encompassed by the three or five bodies, have one intention lineage. For example, like water dissolving into water, or butter dissolving into butter. As the Sutra School says: How we become Buddhas, we become Buddhas in that way only, just as the essence of butter and butter itself become the same. There are four refutations to this: the result accomplished by different causes and conditions will not exist, and the intention will become permanent.
Chinese
以及，大小乘的果位变得没有差别，以及，关于因果相同的诤论。第一，因为作为因的各异的念头集合发生转变，将无法获得四十二尊佛等等，因为没有唯一的意旨。对此，因扎菩提（Indrabodhi）说： 如何获得这些传承？ 因为各自瑜伽各不相同， 当修持如来之时， 这些传承自然成就的胜者们， 如果传承混合为一，就会出现这样的情况。 并且，因此，所有的佛陀们， 智慧的传承没有混合， 如果混合，就与这个确定的预言相违背。 对于一个，不会出现和谐的显现和声音。 如果先后变成一个， 那么空性的迅速消融会被理智所阻止， 会变成舍弃显现的过失， 毫无疑问会触及边见。 并且，《小道》中说： 然而，如果一切都是一个， 那么处所的转变是虚假的，并且会变成空性。 并且，这本身说：因为并非仅仅是胜义谛唯一， 所以也没有像水之于水那样唯一。 凭借各异的因缘修持寂静和忿怒等等， 果位不会变得各不相同，因为是一体的。 如果承认，那么寂静和忿怒等等的出现就显而易见了。 第二，那个意旨传承是一体的， 与事物一体相违，所以必须在空性中成为一体。 这样一来，胜者的意旨会变成仅仅是胜义谛， 如果承认， 那么两种真谛都会被意旨所阐明， 变成什么都没有， 变成无余、穷尽和没有差别。 因为舍弃了显现。 并且，如果唯一的意旨存在于所有时间中， 那么会变成常恒，如果不成立，那么会变成生灭法。 第三，声闻、缘觉和中观、唯识，以及，外密、内密的佛陀的意旨会变得没有差别， 因为意旨传承是一体的。 如果承认，那么因为有差别就显而易见了。 对此，《分别陈设》中说： 各自的四种宗派， 也会变成不生和相同的过失。 为了各自修持，一体是相违的。 如果胜者也变成自己的传承。 并且，这本身说： 那些四地的胜者们， 如此等等，因为阐述了四种而显而易见。 周遍存在于事物上。༈ 第四，因果相同是： 因果的乘也会变得没有差别， 或者，作为因的有情
English
And, the fruits of the Greater and Lesser Vehicles become without difference, and, the debate about the sameness of cause and effect. First, because the collections of different thoughts as cause transform, one will not attain the forty-two Buddhas, etc., because there is no single intention. Regarding this, Indrabodhi said: How are those lineages of attainment? Because the individual yogas are different, When one practices the Thus-Gone One, Those lineages, the spontaneously accomplished victors, If the lineages mix into one, such a thing will occur. And also, therefore, all the Buddhas, The lineages of wisdom are not mixed, If they are one, it contradicts this definitive prophecy. For one, harmonious appearances and sounds will not occur. If earlier and later become one, Then the rapid dissolution of emptiness will be obstructed by reason, It will become the fault of abandoning appearances, There is no doubt that it will touch extremes. And, in the Small Path it says: However, if everything is one, Then the transformation of places is false, and it will become emptiness. And, this itself says: Because it is not merely the ultimate truth alone, So there is no oneness like water to water. By practicing the paths of different conditions, such as peace and wrath, The fruits will not become different, because they are one. If asserted, then the arising of peace and wrath, etc., is clear. Second, that intention lineage is one, Being one with things is contradictory, so it must be one in emptiness. In that way, the intention of the victors will become merely the ultimate truth, If asserted, Then both truths will be clarified by intention, Becoming nothing at all, Becoming without remainder, exhaustive, and without difference. Because appearances are abandoned. And also, if that single intention exists at all times, Then it will become permanent, and if it does not exist, then it will become subject to arising and ceasing. Third, the intention of the Hearers, Solitary Realizers, and Madhyamaka, Mind-Only, and, the Buddhas of Outer and Inner Tantra will become without difference, Because the intention lineage is one. If asserted, then it is clear because there is difference. Regarding this, in the Arrangement it says: The four tenets of each, Will also become the fault of non-arising and sameness. For the sake of practicing each, oneness is contradictory. If the victors also become their own lineage. And, this itself says: Those victors of the four grounds, Thus and so forth, it is clear because it explains the four. Pervasive, it abides on things. ༈ Fourth, the sameness of cause and effect is: The vehicle of cause and effect will also become without difference, Or, sentient beings as cause
Chinese
一切都将成为一体，自性本一之故。众生之流亦将如是。如是。第二，对于认为意流各异者，有立宗与破斥。第一，立宗：三世之因果诸佛，虽仅在成佛上相同，然因串习之功各异，故意流自相不混杂，譬如多种树木之火。如是说。破斥：与三遍相违。第一，与教证相违。于《意集》中云：诸佛之意乃离思虑者。如是。又云：虚空周遍之胜者，与唯一显现之胜者二者，由所化之差别故，身语意无有不同。如是。口诀：于《显现》中云：然纵非一，于自智自生现前者，前后之佛陀可作观察，自生唯于自显现。无自生智与流者，以何而各别？然自生变为二分，则成作事轮番变易，迎请者有来与不来之变。称佛陀佛陀者，于诸事物之彼性中，彼有二者。是故与基之义相违，无一之理证。如是。于《小道》中云：诸佛与三世法，为我故，具一切之总相。有二分者如何能成？若有，则大本体为虚妄。如是。于《顶生王》中云：诸佛之意流如何？自之体性未作即如是。如是。与理相违有五：基有善恶之过，果位自生智慧不成一体，对一切所化皆显现相同，成轮番作事，迎请者有来与不来之过。第一，所谓佛陀，对于基位住法之义，是否安立为意？若是，则与意流各异相违。若否，无论意为何，若意流各异，则基成善恶之过。基位现证之诸佛，以意流各异之故。又，《显现》中云：佛陀佛陀