English
Everything will become one, because of the nature being one. The stream of beings will also be like that. Thus it is. Second, regarding those who believe that the mind-streams are different, there is the establishment and refutation of that belief. First, the establishment: The Buddhas of the three times, cause and effect, although equal only in Buddhahood, because the power of practice is different, the mind-streams do not mix with their own characteristics, like the fire of many trees. Thus it is said. Refutation: It contradicts the three pervasions. First, it contradicts the scriptures. In the 'Collected Intentions' it says: The intention of all Buddhas is free from thought and discernment. Thus it is. And: The Victorious One who pervades all space, and the Victorious One who appears as one, due to the difference of those to be tamed, body, speech, and mind are not different. Thus it is. The instruction is: In the 'Manifestation' it says: But even if they are not one, for the self-knowing, self-arisen, manifest, the Buddhas of before and after can be examined, the self-arisen only appears to itself. Without self-arisen wisdom and stream, by what are they separate? But if the self-arisen becomes two parts, then the work becomes a rotation, and the invited one has coming and not coming. Saying Buddha Buddha, in the very nature of things, there is a second to it. Therefore, it contradicts the meaning of the ground, there is no extensive reasoning for one. Thus it is. In the 'Small Path' it says: All the Victorious Ones and the Dharma of the three times, for my sake, have the general form of all. How can there be two parts? If there are, then the great essence is false. Thus it is. In the 'Spontaneous Peak' it says: What is the mind-stream of the Buddhas like? The nature of oneself, unmade, is just as it is. Thus it is. There are five contradictions with reason: It follows that the ground has good and bad, the fruit, self-arisen wisdom, does not become one, it appears the same to all those to be tamed, it becomes a rotation of work, and the invited one has coming and not coming. First, the so-called Buddha, for the meaning of the ground, the abiding law, is intention established or not? If it is, then it contradicts the difference of mind-streams. If not, whatever the intention is, if the mind-streams are different, then the ground follows as good and bad. The Buddhas who have manifested the ground, because of the difference of mind-streams. Also, in the 'Manifestation' it says: Buddha Buddha.
Chinese
如是说。诸事物的真实性，如果其中有二，那将与基础的意义相矛盾。如是说。第二，在果位智慧之时，自生如何显现的认知不应是唯一的。如果承认，经文中说：自生智慧唯一，因应所化众生的意乐和意念，显现五种等差别，种姓在意义上安住于一。如是说。显现论中说：然而如果不是唯一，自证自生显现时，先前和后来的诸佛仅仅是，自生在自身显现而已，没有自生智慧和传承，各自不混杂又怎么可以呢？如是说。在此论中说：如同木柴的火焰一样宣说，仅仅是引导并非本意。如是说。第三，如果意趣各异，化身也应各异，那么化身菩萨们所见到的，应与所有所化众生所见到的相同，因为一个化身显现为多种是各异的缘故。小道中也说：如阳光、太阳、木柴、火焰，体性唯一而智慧相续，如果各自不同，化身，那时菩萨也将变得没有差别。如是说。第四，诸佛利益有情之时，应以分配的方式轮流进行，因为利益者是各异的缘故。如果承认，那将与平等性中进行相违背，以及刹那间任运成就相违背。利益事业将变成轮流而无有差别。如是说。第五，如果传承各异，那么在迎请有缘者之时，只会来寂静的佛陀，而不会来忿怒的本尊，如同邀请客人与不邀请客人一样。小道中说：迎请则来与不来。如是说。第二，自宗是，诸佛的意趣解脱于一与异，远离无分别的行境，是不可言说、不可思议的。也就是在《意趣总集》中说：诸佛的意趣，是远离分别念的。如是说。根本续中说：远离一与多。如是等四句。在此论中说：无有各自且已证得。如是等四句。又说：确定传承混合与不混合的。如是等二句。小道中说：眷属和涅槃一切事物，因远离言说思议而无有如此。如是说。显现
English
Thus it is said. The suchness of all things, if there are two in it, then it will contradict the meaning of the basis. Thus it is said. Secondly, at the time of the wisdom of the result, the knowledge of how self-origination appears should not be the same. If you accept that, the scripture says: "Self-originated wisdom is only one, due to the inclinations and thoughts of those to be tamed, various distinctions such as five appear, the lineage abides as one in meaning." Thus it is said. In the Manifestation it says: "However, if it is not the same, when self-awareness and self-origination are manifested, the Buddhas of the past and future are merely, self-origination dawning in itself, without self-originated wisdom and lineage, how can they be separate and unmixed?" Thus it is said. In this very text it says: "Speaking of it like a fire of wood, is merely a guide and not the intention." Thus it is said. Thirdly, if the intentions are different, then the emanations should also be different, so what appears to the emanation Bodhisattvas, should appear the same to all those to be tamed, because the appearance of one emanation as many is different. In the Small Path it also says: "Like sunlight, the sun, wood, and fire, the essence is one and the wisdom lineage, if they are different, then the emanation, at that time the Bodhisattvas will also become without difference." Thus it is said. Fourthly, when the Victorious Ones benefit sentient beings, they should do so in turns by way of distribution, because the benefactors are different. If you accept that, it will contradict the explanation of acting in equality, and the spontaneous accomplishment in a single instant. The work of benefiting will become a rotation without distinction. Thus it is said. Fifthly, if the lineages are different, then when inviting the fortunate ones, only peaceful Buddhas will come, and wrathful deities will not come, like inviting guests and not inviting guests. In the Small Path it says: "Invited, they will come and not come." Thus it is said. Secondly, the self-view is, the intention of the Victorious Ones is liberated from one and different, free from the object of non-discrimination, and is beyond words and thoughts. That is, in the Compendium of Intentions it says: "The intention of all the Buddhas, is free from conceptualization." Thus it is said. In the Root Tantra it says: "Free from one and many." Thus, and four others. In this very text it says: "Without being separate and having attained there." Thus, and four others. Again, it says: "Certainly the lineage is mixed and unmixed." Thus, and two others. In the Small Path it says: "The retinue and all things of Nirvana, because they are free from words and thoughts, there is nothing like this." Thus it is said. Manifestation
Chinese
在《库德》中说：一切都如海市蜃楼一般。 本来就是自生智慧一。 那个智慧本身如此难以理解。 因为所有能说的事物都显现在其中。 在众多之中即是一。 如果在众多之中有限制， 自生的一切显现就不会真实。 如此说。 那些认为意和续流无别的人， 是自利法身的意之力量所致。 为了他利，对于所化众生，续流不会混杂。 如此认为不混杂， 是认为有依的行事，认为唯一是认为无依的行事，自宗无别， 是观察为认为本体之行事的宗派。 第三，果的差别有三。计数。简略指示，以及，直接。秘密乘不共通的五身任运成就的第六位胜者。 其名称的类别是：如上，善逝，以及，如来，以及，薄伽梵，以及，正等觉，以及，大喜等，说了无边名称的类别。 在此，如果简略指示身体，则有本体、方式和差别三种之中的第一个。本体和方式的差别，以及，仅仅是名称类别的差别。 在此，教导说，要理解汇集于经中的各个乘的果的差别的意义。 详细解说有三。计数。本体的差别，以及，直接。本体是身语意功德事业五者，并且，每一个都有五个，总共二十五种任运成就的第六位胜者普贤王如来，即是法身、报身、化身，也就是三身，或者，莲花眼、文字轮、智慧上师之地，因为圆满了三地，所以是任运成就，中观、克里亚、瑜伽以下，是各个共通乘的宗义的究竟。 从宗派果的众多佛陀中，以数量来衡量，是普光、克里亚三部、瑜伽五部。在此，大瑜伽的果是身语意功德事业二十五等等不可思议，或者，文字轮大会众神的坛城中众多神灵的数量圆满的差别来衡量。本体是，普光、金刚
English
In the 'Kud': All are like a mirage. Originally, it is the self-born wisdom one. That wisdom itself is so difficult to understand. Because all that can be said appears in it. In the many, it is one. If there are limitations in the many, The self-born all-appearance will not be true. Thus it is said. Those who think that intention and continuum are inseparable, It is due to the power of the intention of the self-benefit Dharmakaya. For the benefit of others, for those to be tamed, the continuum is not mixed. To think of it as not mixed in that way, Is to think of acting with dependence, to think of oneness is to think of acting without dependence, the self-system is inseparable, It is seen as the system of thinking of acting as the essence itself. Third, the difference in results has three. Counting. Briefly indicating, and, directly. The five bodies of the secret vehicle, which are not common, the sixth victor who is spontaneously accomplished. The categories of names are: as above, Sugata, and, Tathagata, and, Bhagavan, and, Samyaksambuddha, and, Great Joy, etc., saying endless categories of names. Here, if the body is briefly indicated, then there are the first of the three numbers of essence, manner, and difference. The difference between essence and manner, and, only the difference of name categories. Here, it is taught to understand the meaning of the differences in the results of each vehicle gathered in the sutras. Detailed explanation has three. Counting. The difference of essence, and, directly. The essence is the five of body, speech, mind, qualities, and activities, and, each of them has five, a total of twenty-five spontaneously accomplished sixth victor Samantabhadra, that is Dharmakaya, Sambhogakaya, Nirmanakaya, that is the three bodies, or, Lotus Eye, Letter Wheel, Land of Wisdom Guru, because the three lands are complete, so it is spontaneously accomplished, Madhyamaka, Kriya, Yoga and below, is the ultimate of the tenets of each common vehicle. From the many Buddhas of the result of the tenets, to measure by number, is Primordial Light, Kriya three families, Yoga five families. Here, the result of Maha Yoga is the twenty-five of body, speech, mind, qualities, and activities, etc., which are inconceivable, or, to measure the difference in the completeness of the number of many deities in the mandala of the Letter Wheel Great Assembly. The essence is, Primordial Light, Vajra.
Chinese
执。从痛苦的安排来看，此处五身无别任运成就，可以推断。加持是，第三者不会离开自己的位置。从这个加持来看，文字轮转动，可以推断。利益广大与否是，普光十地或者自生以下。克里亚下部，瑜伽乌巴亚，以下有利益。这个瑜伽以下有利益，以广大与否来推断，果的自性有差别是清楚的。这个道理详细来说，第一，数量圆满与不圆满的差别是，瑜伽以下的果是，只有三身左右。不是究竟五身的果，那个理由是，被见解的障碍所遮蔽。说的是，见解真假无别没有证悟。法身色身无别金刚身没有获得。这样，见解无别没有证悟本身，就是所知障，因此所断还有剩余，金刚身没有获得，因此所要获得的还有剩余。五身所包含的轮回涅槃的一切法，没有证悟到在理性上没有取舍任运成就，因此没有获得现前菩提之身。这样，见解如上没有证悟本身，就是所知障，因此所断还有剩余，现前菩提之身没有获得，因此所要获得的还有剩余，因此成为断证都有剩余。因此，即使获得三身左右，也不是究竟的果。不希望所知的事物的实相轮回涅槃无别，获得果的身本身也不享用轮回。第二是，下部的报身本身，不了解享用轮回之法，第一，下部的时候，不依靠不加改造地显示轮回是果的自性的甚深方便窍诀，因为是只依靠清净一方面的道的果。那个显现的果报身本身，也没有不加改造地享用轮回之法的方法。因此，在行持方法上，也有取舍与否的差别非常大。第三是，下部的报身本身的想法，所行对境和能行