English
Even if one practices the wisdom of a single characteristic, it will not be mixed, but rather it is considered that the lineages are different. In that case, the Buddha would have the attachment of grasper and grasped, and there would be the fault of having thoughts like an endless wheel, and there would also be those faults mentioned in the Madhyamaka school. The Lamrim also says: To think of it as like the flame of wood, it is only similar, it is not that itself. In the realm of fruition it says: Outsiders think of it as like the flame of wood, the nature is inseparable, the essence is one. The omniscient ones dwell separately in that, not knowing each other, devoid of omniscience. Knowing is the grasping and the grasped, conceptual thought, the nature is free from elaboration, like a red thread. And so on. The second is, like ghee melting into ghee, they melt into one and think that they disappear from emptiness, or they melt into a lineage of awareness and think that wisdom and so on exist. The former is as explained above in the context of eliminating the extreme of defamation. The latter will have the fault of being like the secret secret sects mentioned in the Vedas of the heretics, which is the same as the case of the heretics. The Lamrim says: Because it is not the only ultimate truth, it is not one like water merging into water. The Sutra says: Completely unmixed, not understood. And so on. Secondly, then what is the way of abiding of intention? It is said that it is liberated from the common one and many, and the lineage of intention abides completely without mixing. The Guhyagarbha says: It is separated from one and many, without beginning or end, it is suchness. The Lamrim says: Because it is the third sameness, it must be a lineage that is not mixed, abiding in a state free from terms. The Mind Protector says: Because it is one and many, it is said to be liberated from one and many. Therefore, samsara and nirvana are connected and the scope is also vast. The edge is non-edge, everything is non-everything. It should be understood as in the case of the above unmixed and complete. Seventh, are the fruits of the nine vehicles one or many? The knowable, suchness, is perfected, and in the end, like the Great Perfection, there is no abandonment or attainment, and there is no difference only when one becomes a Buddha. The fruits of their own positions, all nine vehicles have differences, the lower is the path base of the higher, and the higher needs to generate Bodhicitta.
Chinese
应当如经部所说的那样去理解。其中，阿努以下的区别如各自的章节中所说。这里，阿努以下与阿底的区别是：产生区别的原因和实际的区别。前者是：如同见解有区别一样，果也有区别，因为见解的意义本身就是显现的果。道次第中说：以不相同的宗义成佛，见行禅定道次第，在宗义的究竟上有差别，以见解的障碍成为外道。以及，决定义总集续中说：菩提萨埵的成佛，如果从扬提佐钦的角度来看，因为没有见到决定义的精华，因为有基位无明，通过努力而遮蔽了法身，因此不是真正的佛。又说：那些经续佛陀，如果从扬提佐钦的角度来看，因为不了解自生决定义，通过特意造作的努力来成就，因为有微小的希望和恐惧，不了解决定性的教言而显现，因为想要有色身的佛陀，遮蔽了法身的佛陀的意义。以及，虚空边等续中说：在无二的意义上执着为二，在无数劫的三者中，十地五道度彼岸，净治并且具有二取舍，即使获得自地也没有到达终点。以及，随行瑜伽士的方式是：以法界和智慧的自性，视为因果清净的方式，以光明的禅定力，到达金刚萨埵的地位，即使显现获得自地果，也没有那个究竟的果。以及，地道的界限中说：通过净治行进的努力而进入安住，只是被指示为安住之处。又说：被安置在普光之地，如果认真考察意义，也只是正直而已。等等，都是阿底的经续口诀中所说的。后者是：本体上具有或不具有断证的区别，所知上具有或不具有执着一部分的区别，以及用五大意义来衡量区别。第一是：阿努以下以想要从轮回中解脱的心，想要获得一个好的佛陀，因此经部师认为实际上是具有断证者，并且不
English
It should be understood as explained in the Sutra Pitaka. The differences between Anu and below are as explained in their respective sections. Here, the differences between Anu and below and Ati are: the reasons for the differences and the actual differences. The former is: just as there are differences in view, there are also differences in result, because the meaning of the view itself is the manifested result. The Stages of the Path says: Even those who attain Buddhahood through different tenets, with view, conduct, samadhi, and the stages of the path, have differences in the ultimate of the tenets, and are considered outsiders due to the obscuration of view. And, the Tantra of the Gathering of Definitive Meaning says: Even the Buddhahood of Bodhisattvas, when viewed from the perspective of Yangti Dzogchen, because they do not see the essence of definitive meaning, because there is base ignorance, the Dharmakaya is obscured by effort, therefore they are not truly Buddhas. It also says: Those Sutra and Tantra Buddhas, when viewed from the perspective of Yangti Dzogchen, because they do not understand self-arisen definitive meaning, they accomplish it through deliberate effort, because there is subtle hope and fear, they manifest without understanding definitive instructions, because they desire a Buddha with form, they obscure the meaning of the Dharmakaya Buddha. And, the All-Encompassing Sky says: Holding onto duality in the meaning of non-duality, in the three countless eons, the ten bhumis, five paths, and perfections, purifying and having dualistic acceptance and rejection, even having attained one's own ground, one has not reached the end. And, the way of the subsequent yogis is: with the nature of the dharmadhatu and wisdom, to view it as the way of purifying cause and effect, with the power of the samadhi of light, one goes to the level of Vajrasattva, even having manifestly attained the fruit of one's own ground, there is not that ultimate fruit. And, in the expanse of ground and path it says: Through the effort of purifying and progressing, one enters and abides steadily, it is only shown as a place of abiding. It also says: It is placed in the ground of all-illuminating light, if one seriously examines the meaning, it is only straightforward. And so on, all of which are spoken in the Sutras, Tantras, and instructions of Ati. The latter is: the difference of having or not having abandonment and realization in essence, the difference of having or not having grasping of only a part in knowable objects, and measuring the difference with the five great meanings. The first is: Anu and below, with the mind of wanting to be liberated from samsara, wanting to attain one good Buddha, therefore the logicians consider them to actually have abandonment and realization, and do not
Chinese
由于哈和阿努也勉强获得了断证，因此未能完全证悟如所有性。阿底是诸法于自生智慧中无有轮涅二者，因此无有应断之轮回和应得之佛陀二者。由于完全证悟了所知之坛城，因此极为殊胜。《意护》中说：从声闻阿努以下，宗派的差别虽不可思议，但修持后所获得的果实，由于有能修和所修，因此也没有境和有境。《拉善》中说：在劫数和生世中，下等者无论做什么取舍，中等者即使以所缘而获得解脱，如果没有体验此义，就不能在观察时证悟，断证的自性本来就没有。《果位虚空》中说：内道知晓显空双运，彼解脱处心无集散，菩萨大乐法性广大，从显和空及二谛中，解脱无别而融为一体，从无偏大乐赤裸中。如是说。无有断证是：辩答中说：由于无取无舍且完全分离，三时平等金刚身语意。《拉善》中说：虽然显现了自生智慧的，无数太阳的光芒，但在一切时和一切相中，没有使不成佛的法哪怕一丝一毫，因此宣说无有佛陀的伟大。《大虚空》中说：无余而完全圆满。《虚空广阔续》中说：于本来成佛之自性中，功德超越虚空之边际。此外，于法界虚空之中，圆满即是无余圆满。如是说。第二是：玛哈和阿努虽然获得了五身等，但阿努将无二之子大乐执为殊胜，因此未能证悟所知之坛城广大和平等性，没有从执边的束缚中解脱。教证如上。阿底是：由于完全证悟了所知之坛城，因此于任何法都不执著，证悟诸法平等性，因此极为殊胜。辩答中说：此以平等性衡量之胜乘，是诸乘之
English
Due to Ha and Anu also barely attaining severance and realization, they did not fully realize the suchness of all knowable things. Ati is such that all phenomena are without samsara and nirvana in self-arisen wisdom, therefore there is neither samsara to be abandoned nor Buddha to be attained. Because the mandala of knowable things is fully realized, it is extremely special. The "Mind Protector" says: From the Shravaka Anu downwards, although the differences in tenets are inconceivable, the fruit attained after practice, because there is something to be practiced and something that practices, there is also no object and subject. The "La Shan" says: In kalpas and lifetimes, whatever acceptance and rejection the inferior does, even if the intermediate attains liberation through an object of focus, if this meaning is not experienced, it cannot be realized through examination, and the nature of severance and realization is originally nonexistent. The "Emptiness of Fruit" says: The inner being knows the union of appearance and emptiness, that liberation place has no gathering or scattering of mind, the Bodhisattva's great bliss is the expanse of dharmata, from appearance and emptiness and the two truths, liberation is inseparable and merges into one, from the nakedness of impartial great bliss. Thus it is said. The absence of severance and realization is: The "Refutation" says: Because there is no taking or abandoning and complete separation, the Vajra body, speech, and mind are equal in the three times. The "La Shan" says: Although the light of a billion suns of self-arisen wisdom is manifested, in all times and all aspects, there is not even a particle of dharma that causes non-Buddhahood, therefore the greatness of the absence of Buddha is proclaimed. The "Great Sky" says: Completely perfect without remainder. The "Vast Expanse of Sky Tantra" says: In the self-nature of primordial Buddhahood, qualities transcend the limits of the sky. Furthermore, in the expanse of the Dharmadhatu, perfection is complete without remainder. Thus it is said. The second is: Although Maha and Anu attained the five bodies, etc., Anu holds the non-dual son, great bliss, as supreme, therefore they did not realize the vastness and equality of the mandala of knowable things, and were not liberated from the bonds of clinging to sides. The scriptures are as above. Ati is: Because the mandala of knowable things is fully realized, there is no clinging to any dharma, and the equality of all dharmas is realized, therefore it is extremely special. The "Refutation" says: This supreme vehicle measured by equality is of all vehicles
Chinese
又，置于顶峰平等住，不取不舍平等之王衡量。（这是引文）拉善中说：以名言总摄诸法，平等圆满大自在庄严。（这是引文）以及平等圆满大自在时的诸种教证。（这是引文）第三，辩驳答复中说：以五大衡量之果，难道不是以平等性衡量吗？（这是引文）因此，以五大来衡量下者之差别，应如广略摄受时一样理解。第八，关于佛陀有无无明的考察是，未舍弃无明而自然解脱，那本身显现为佛陀的伟大功德。也就是说，无明和烦恼本身，本来就是自生智慧而证悟成佛的。那本身，随着证悟的显现，无明和烦恼自然解脱，在所知之坛城中，无有可舍可得而成佛。因此，对于佛陀来说，无明未被舍弃而自然解脱，智慧无偏增长，所以说没有无明。无明未被舍弃而显现为伟大的功德，所以也可以说有。而且，证悟显现的佛陀，和具有无明的众生们，是不混杂而完全具足的。那些存在的道理和教证，应如同一续部或不同续部，广大无有偏颇，不混杂而完全具足时一样理解。第九，一切智智的照见方式是，智慧如何存在的方式，以及它如何照见的方式。第一，所谓智慧，是无为且自生的智慧，因此，无有生灭而具有相续，三时无有增减而安住。《真实义集续》中说：谁的彼亦是果五身。（这是引文）自生智慧不由因生，无生自明显现相续不断。（这是引文）以及，经部中说：朗迦的主人啊！菩提心，那唯一的秘密殊胜，是无有生灭而具有相续的。（这是引文）提问：秘密的主人，谁的相续具有？回答：朗迦的主人，智慧的相续具有。事业的相续具有。功德的相续具有。加持的相