English
Moreover, it follows that power and force must be used for those who cannot be subdued by peaceful means, because they are one. If admitted, then the statement "the actions of those to be tamed are different" refutes this possibility. If they are different, then spontaneous accomplishment becomes meaningless, and the four activities become distinct, because they are different. If it is thought that it can be achieved by taming those to be tamed, then does the single verse "four distinctions" explain this? From the perspective of those to be tamed, they are different; from the perspective of the Buddhas, they are one. Secondly, there are two ways of abiding in the state of mind after attaining the result: First, from the perspective of the final path (mthar lam pa), the sixth result that surpasses it refers to the general presentation of how to measure the results of the lower vehicles; second, from the end of the path downwards, in this way, at the end of sequentially practicing the path, when one attains the position of a regent, such as Vajrasattva, and becomes a Buddha, although in the appearance of those to be tamed, one holds a small portion of the characteristics of each of the five Buddha families, one of those five families, namely the sixth Victorious One of the spontaneously accomplished five bodies, abides in the general form of the essence of all Buddhas. Alternatively, my guru said this: From the path of meditation downwards, in this way, at the end of sequentially practicing the path, the one who becomes the regent of the spontaneously accomplished vidyādhara five bodies, although he holds the spontaneously accomplished awareness with a small portion of each of the five families, such as Vajrasattva, one of those, namely the sixth Victorious One of the result, the spontaneously accomplished five bodies, abides in the general form of the essence of all Buddhas of the five families. Then, how to explain the Buddhas of the three times, past, present, and future? The statements about the past Buddha, the future Buddha, and the present Buddha are only made for the purpose of guiding those to be tamed, or the Buddha of the Prasangika Madhyamaka and the Buddha of the later tantras are only for the purpose of guiding, but ultimately, the way of abiding in the state of mind of the sixth Victorious One, who is called Buddha, is liberated from oneness and otherness, and abides beyond the limits of speech, thought, and verbal expression. Secondly, there are three aspects to explaining the distinctions in detail: refuting the views of others, establishing one's own views, and eliminating disputes about them. The first aspect has two parts: First,
Chinese
关于其他的教法和意义，如果要略述其中一部分，那就是：为了调伏所化众生，前为中观，后为后密的佛陀，其意义如下。第二种广大的分为两种：第一，驳斥认为传承是唯一的观点。中观派认为，胜义谛的真理是离戏、空性，仅此达到究竟，获得法身作为果，但因为那不是究竟的果，譬如先前的水倒入后面的水，融为一体。胜义中，过去、现在、未来一切诸佛在空性中传承是唯一的观点是不成立的。第二，驳斥认为传承是各异的观点。中观之外的另一派，即唯识和密宗的后密，如果认为世俗谛的真理达到究竟，仅以色身作为果，那么，这也不是究竟的果。如同木头的火焰，在心意的传承中，修习的智慧各自不同的部分和种姓是不成立的，因为是从不同的种姓中解脱出来的。第二，关于自宗的观点，分为两种：第一，掌握真谛二谛无别。在此，将摩诃的根本意义，即证悟二谛无别的意义自在地转变，不执着自利法身和他利色身世俗的作为，因此，真谛二谛不是各自成立的。第二，获得究竟果位的方式。即二谛无别的意义成熟，究竟的方式是：不落入显现世俗和空性胜义的边，远离一切边且没有任何阻碍地显现，具足一切边。智慧自显现本身远离一切执着的边，在自证的现量中实现，这被称为果位佛陀的意趣，而佛陀意趣的体性是，难以言说它是以一和异而存在的。第三，遣除诤论分为两种：第一，将真谛二谛各异的果位显示为引导的意义。唯识和密宗后密的三世诸佛的体性修习为一
English
Regarding other teachings and meanings, if we are to briefly describe just one aspect of them, it is this: For the purpose of taming those to be tamed, the former is Madhyamaka, and the latter is the Buddha of the later tantras. The meaning is as follows. The second, the extensive one, has two parts: First, refuting the view that the lineage is singular. The Madhyamikas believe that the ultimate truth is free from elaboration and emptiness, and that only by achieving this ultimately, one attains the Dharmakaya as the result. However, since that is not the ultimate result, it is like pouring the former water into the latter water, merging into one. In the ultimate sense, the view that all Buddhas of the past, present, and future are singular in their lineage in emptiness is not established. Second, refuting the view that the lineages are different. The other school separate from Madhyamaka, namely the Mind-Only school and the later tantras of mantra, if they believe that the conventional truth is ultimately achieved, and only the Rupakaya is the result, then that is not the ultimate result. Like a fire of wood, the wisdom cultivated in the lineage of intention does not consist of separate and distinct parts and lineages, because it is liberated from different lineages. Second, regarding one's own system, there are two parts: First, mastering the inseparability of the two truths. Here, transforming the fundamental meaning of Maha, which is the realization of the inseparability of the two truths, into one's own power, without clinging to the self-benefiting Dharmakaya and the other-benefiting Rupakaya as conventional activities, therefore, the two truths are not established separately. Second, the way to attain the ultimate result. That is, the meaning of the inseparability of the two truths matures. The way of ultimate achievement is: not falling into the extremes of appearance, the conventional, and emptiness, the ultimate, being free from all extremes and appearing without any obstruction, possessing all extremes. Wisdom itself, self-appearing, is free from all extremes of clinging, and is realized in the direct perception of self-awareness. This is called the intention of the Buddha of the result, and the nature of the Buddha's intention is: it is difficult to say that it exists in such a way as one and different. Third, refuting disputes has two parts: First, showing the different results of the two truths as a provisional meaning. The nature of the Buddhas of the three times in the Mind-Only school and the later tantras of mantra is cultivated as one.
Chinese
智慧的功用各不相同，因此并非融入一个相续中。例如，就像一堆木柴的火焰，每种木柴的火焰各不相同一样。这样说只是为了引导那些喜欢不同的所化机，并非是究竟意义上的佛。中观派认为三世诸佛如水入水般意指相续为一，也与上述道理相同。第二，自成二谛之果在究竟意义上显示。正直。如此认为一和不同是正直之义。那么究竟之义如何呢？在此，以安住于无二真谛之方式，对认为上述相续混合为一方的观点进行驳斥。那些过失，或者说，自发清净能所二取之二取自生智慧，即是如来佛陀一切的安住之处。如密续，即广大的续部中所说：离能所之智慧，是如来一切之所住。如是宣说。因无二取之觉受的痛苦而安乐，因其义显现而逝去。也即不住于任何二边，于大平等之性中，因离于行境而行持，续部章节中也如此宣说。所知诸法，因胜义和世俗无别，是平等性的第三真谛，因此真实确定，胜者们的意趣是平等性。即离于相续混合为一，以及不混合为不同的言说之方式而安住。如此，一切佛陀意趣相续安住方式的破立之理有二：破他宗，立自宗。第一者有二：破中观派认为一切佛陀在空性中为一，以及破唯识宗和外密认为不混合而不同。第一者有二：立宗和破彼宗。第一，中观派认为三世一切佛陀的意趣在空性中相续为一，例如水入水，或酥油入酥油。又如经部所说：我等如何成佛，亦如是成佛，譬
English
The abilities of wisdom are different, therefore they are not integrated into one continuum. For example, just as the flames of a pile of wood are different for each type of wood. Saying this is merely to guide all those who favor differences, it is not the ultimate meaning of Buddha. The Madhyamikas believe that the minds of the Buddhas of the three times are like water merging into water, meaning that the continuum is one, which is the same as the above reasoning. Second, the spontaneously accomplished fruit of the two truths is shown in the ultimate sense. Straightforward. Thus, believing in one and different is the meaning of straightforwardness. So, what is the ultimate meaning? Here, by abiding in the manner of non-duality of the two truths, the view that the above-mentioned continuum is mixed into one side is refuted. Those faults, or rather, the spontaneously arising wisdom of non-duality, which is the spontaneous purification of the duality of grasping and the grasped, is the abiding place of all the Tathagata Buddhas. As it is said in the Tantra, the extensive continuum itself: 'The wisdom free from grasping and the grasped, is the abode of all the Tathagatas.' Thus it is proclaimed. Because there is no pain of dualistic perception, it is blissful, and because its meaning is manifested, it is gone. That is, not abiding in either of the two extremes, in the state of great equality, because it is free from the realm of activity, it is said to have gone, as it is also stated in the chapter of the continuum. All knowable things, because ultimate truth and conventional truth are inseparable, are the third truth of equality, therefore it is truly certain that the intention of the victors is equality. That is, it abides in a state free from the terms of continuum mixing into one, and not mixing into different. Thus, there are two reasons for establishing and refuting the way all Buddhas abide in the continuum of intention: refuting the views of others and establishing one's own views. The first has two parts: refuting the Madhyamikas' belief that all Buddhas are one in emptiness, and refuting the Mind-Only school and the outer tantras' belief that they are unmixed and different. The first has two parts: stating the belief and refuting it. First, the Madhyamikas believe that the intention of all Buddhas of the three times is one continuum in emptiness, for example, like water entering water, or butter placed in butter. Also, as stated in the Sutra Pitaka: 'How we become Buddhas, so too do they become Buddhas, for example,'
Chinese
如酥油和酥油的精华， 变得相同一般。 如是说，入行论中说： 这唯有远离戏论者才能显现。 第二，破斥它有四点：以因缘所生的果没有的过失，果佛断灭的过失，显密之果无有差别的过失，因果相同或者乘之果没有高低的过失。 第一是：在道位时观修本尊，以及将色等取为道用变得无意义的过失，因四十二种觉性蕴聚成为处所，导致不能获得果四十二佛等等，因八识蕴聚成为处所，导致不能获得果五智，因为最终只有一个空性之故。 对此，因扎菩提说： 彼等续部如何安立？ 以各自瑜伽各别故， 修持之时如来众， 续部任运成就诸佛， 续部融合而作是说。 又说： 是故诸佛之所有， 智慧之因不杂染， 若一则与此经相违， 于一不容顺现声。 小道中说： 若谓一切皆为一， 则变处虚妄空边际。 此中又说： 八识转为五智。 又小道中说： 五智亦由自生智， 以五分假立余处无， 是故不堕于一端。 第二是：一切佛的密意成为一个空性之边。如果承认，则与《心滴》相违，其中说： 于无二心中现证悟， 二谛无别金刚身， 如水中月亮一般， 与一切自性无有异。 此外，还会与什么都没有、无余、常恒、顺世外道没有差别，因为舍弃显现之故。对此，《分别安立》中说： 若谓先后行一者， 没入空性识相违， 成为舍弃显现之过， 无疑定达于边际。 第三是：声闻缘觉的无余和
English
Like the essence of ghee and ghee itself, They become the same. As it is said, in the Bodhisattvacaryāvatāra: This appears only to those who are free from elaboration. Second, there are four refutations of it: the fault of the result achieved by causes and conditions being non-existent, the fault of the result of Buddhahood being cut off, the fault of the results of sutra and tantra becoming indistinguishable, and the fault of cause and effect being the same or the fruits of the vehicles having no high or low. The first is: the fault of meditating on deities during the path and taking forms etc. as the path becoming meaningless, the cause of the forty-two aggregates of awareness becoming places, leading to the non-attainment of the forty-two Buddhas etc. as the result, the cause of the eight consciousness aggregates becoming places, leading to the non-attainment of the five wisdoms as the result, because ultimately there is only one emptiness. To this, Indrabodhi said: How are those lineages established? Because of the different yogas of each, When the Tathagatas practice, The spontaneously accomplished Buddhas of the lineages, Say this by merging the lineages. Again, it says: Therefore, all the Buddhas', The cause of wisdom is not mixed, If one, it contradicts this definitive statement, The sound of agreement does not apply to one. In the Small Path it says: But if all are said to be one, The place changes, falsehood, and emptiness become the limit. In this very text it says: The eight aggregates are realized as the five wisdoms. Again, in the Small Path it says: The five wisdoms are also self-born, Established by five parts and nowhere else, Therefore, there is no falling into one extreme. The second is: the intention of all the Buddhas becomes one extreme of emptiness. If accepted, it contradicts the Thugs Thig, which says: Realized in the non-dual mind, The Vajra body inseparable from the two truths, Like the moon in the water, Not different from all natures. Furthermore, it will be no different from nothing at all, without remainder, perpetual, and the materialist heretics, because of abandoning appearance. To this, the Namköd says: If the former and latter go as one, Contradicts the consciousness sinking into emptiness, It becomes the fault of abandoning appearance, There is no doubt that it reaches the limit. The third is: the Arhats and Pratyekabuddhas' without remainder and