English
Just as a collection of sesame seeds, although having the same characteristic, their entities are different. All Buddhas are also the same, having the same characteristic of Buddhahood, but their purified wisdoms are unmixed, so it is believed that their continuums are different. However, this view would have the fault of the infinite circle of "intention," and would also have those faults mentioned in the Madhyamaka school. The Stages of the Path says, "Like the flame of firewood, what is said is not true, that nature is originally non-existent." The Jewel Heap Sutra says, "Outwardly like the flame of firewood, the nature is inseparable, the essence itself, the all-knowing ones dwell separately, not knowing each other, devoid of omniscience, grasping the meaning of objects with knowledge, the nature is free from elaboration, utterly pure." And so on. The second view is that, like ghee melting into ghee, it merges into one continuum, believing that it disappears from emptiness. Or it is believed that awareness merges into one continuum, thus there are statements of knowing and so on. The former is as stated earlier in the section clarifying the end of refutation. The latter would have the fault similar to the heretical schools saying to conceal the end, consistent with what the heretical schools say. The Stages of the Path says, "Since it is not the only ultimate truth, like water entering water, it is also not one." The Sutra says, "Not mixed, not known." And so on. If it is not like that, then what is the way of abiding of "intention"? It is said to be liberated from the non-common one and many, and the continuum of "intention" is unmixed and completely perfect. The Secret Essence Tantra says, "Free from one and many, without beginning or middle, the Thus-Gone One." The Stages of the Path says, "Because the three are equal, it is certain that the continuums are unmixed, abiding in a way that is free from difference." Understand as in the case of the unmixed and complete mentioned earlier. The fourth question is, are the fruits of the nine vehicles one or different? Wisdom truly knows all knowable things, like the ultimate Great Perfection, without abandonment or attainment, there is no difference merely in becoming a Buddha. But the fruits of each level, each of the nine vehicles has differences, the lower is the ladder of the higher, understand as it is said earlier that the higher needs to generate Bodhicitta. Therefore, the differences below Anuyoga, in their respective chapters.
Chinese
正如所说的那样，这里阿努以下和阿提的差别是：产生差别的理由和实际的差别。前者是：如同见解有差别一样，果也有差别，因为见解的意义显现出来就是果。道次第中说：不同宗派成佛者，见修行禅次第如是，在宗义上有所差别，是打开见解的障碍。以及，胜义谛总集中说：菩提萨埵的成佛，也是从更胜的妥噶大圆满来看，因为没有见到胜义谛的精华，从根本上就有无明，因为做了努力而遮蔽了法身，因此不是真正的成佛。以及，同样经续成佛也是，从真正的圆满大圆满来看，因为不了解自生的胜义谛，特意通过作为而成就，因为有细微的希望和疑惑，所以不是胜义谛的教证，显现错乱，因为想要色身佛，所以遮蔽了法身佛的意义。以及，虚空边际等性中说：在无二的意义上执著为二，在无数劫的三时中，十地五道度彼岸，净除和二取，有舍有取，即使获得自地也没有到达终点。以及，后行瑜伽士的方式是：以法界和智慧的自性，视为因果清净的方式，以安忍的禅定力，到达金刚萨埵地，即使现前获得自地的果，也没有那个究竟的果。以及，地道虚空中说：通过净除和修习努力而进入所依，只是显示了停留在那个位置。以及，又安立在普光明界中，如果认真分析意义，也只是名称而已。等等，阿提的所有续部教证口诀中都这样说。后者是：本体上断证有无的差别是：在所知上，有执著少许和不执著的差别，以及殊胜于五大意义的差别。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，因此认为名相者实际上是具有断证者，因此玛哈阿努也间接产生了断证，因此，所知的一切如是性并没有完全现前。阿提是：诸法自
English
As it is said, here the difference between Anu and Ati is: the reason for the difference and the actual difference. The former is: just as there is a difference in view, there is also a difference in result, because the meaning of the view manifests as the result. The Lamrim says: Even those who become Buddhas through different systems, the view, conduct, and meditation are in that order, there is a difference in the philosophical tenets, it is opening the obscuration of the view. And, the Definitive Meaning Samgraha says: Even the enlightenment of Bodhisattvas, also looking from the superior Atiyoga Dzogchen, because they have not seen the essence of the definitive meaning, from the root there is ignorance, because effort is made, the Dharmakaya is obscured, therefore it is not true enlightenment. And, similarly, the Tantra and Agama Buddhas also, looking from the true Dzogchen, because they do not understand the self-arisen definitive meaning, they accomplish it through deliberate action, because there is subtle hope and doubt, therefore it is not the definitive Agama, appearances are distorted, because they want the Rupakaya Buddha, therefore they obscure the meaning of the Dharmakaya Buddha. And, the Sameness of Sky's Limit says: Holding onto duality in the meaning of non-duality, in the three times of countless eons, the ten bhumis and five paths cross beyond, purifying and having dualistic thoughts, having abandonment and acceptance, even if one attains 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, they see it as the way of purifying cause and effect, with the power of the patience of meditation, they go to the Vajrasattva ground, even if they manifestly attain the fruit of their own ground, they do not have that ultimate fruit. And, the Ground and Path Space says: Through purification and practice, effort enters as a basis, it is only shown as staying in that position. And, again, it is placed in the ground of all-pervading light, if one carefully analyzes the meaning, it is only a name. And so on, all the tantras, agamas, and instructions of Ati say this. The latter is: the difference between having or not having abandonment and realization in the essence is: in the knowable, there is a difference between holding onto a little and not holding onto it, and it is superior to the difference of the five great meanings. The first is: Anu and below, with the mind of wanting to be liberated from samsara, wanting to attain a good Buddha, therefore they consider the nominalist to actually have abandonment and realization, therefore Maha Anu also indirectly produces abandonment and realization, therefore, the suchness of all knowable things is not completely manifest. Ati is: all dharmas are self-
Chinese
由于本初智慧中，轮回与涅槃无二，故而舍弃的轮回和获得的佛陀也无二。因为在所知之轮中，毫无遗余地显现，所以极为殊胜。《意护》中说：声闻阿罗汉以下，宗派差别虽然极大，但修习后成就的果实，由于存在所修和能修，所以那也是境和有境。《拉善》中说：在无数劫和生世中，下等者无论如何隐藏和舍弃，中等者即使以专注而获得解脱，如果没有体验这个意义，因为没有从常恒中觉悟，所以舍弃和获得，其体性本来就不存在。《果之界》中说：内道者了知显空融入，那解脱之境，心无集散分离。菩萨大乐法性广大，从显现和空性以及二谛中，解脱后无有分别，无有边际，无有偏颇的大乐彻底断绝。如是说。关于无有舍弃和获得的见解是，《嘎莲》中说：无有取舍，完全脱离，三时平等金刚身。《拉善》中说：因为显现自生智慧，即使有百千太阳的光芒，在一切时间和形态中，也没有使之不成佛的，哪怕是微尘许的法，所以说没有佛陀是最大的。《虚空大》中说：毫无遗余地完全圆满。《虚空广阔续》中说：在本来成佛的自性中，功德与虚空边际相等。其他或者法界的界限，圆满是毫无遗余地圆满。如是说。第二，即使获得玛哈和阿努五身等，但阿努界与智慧无二的佛子大乐被认为是殊胜的。因为没有证悟所知之轮百种乘的平等性，所以没有脱离偏执的束缚。教证如上。阿底是毫无遗余地显现所知之轮，对于任何事物都没有偏执，证悟一切法平等性，所以极为殊胜。《嘎莲》中说：以平等性而殊胜的此殊胜乘，以在一切乘的顶端平等而殊胜，以不舍弃不获取的平等之王而殊胜。《拉善》中说：两种名言之法聚集。
English
Because in the primordial wisdom, samsara and nirvana are non-dual, therefore the samsara to be abandoned and the Buddha to be attained are also non-dual. Because in the circle of knowable objects, it manifests without any remainder, it is extremely superior. In 'Mind Protector' it says: Even down to the Hearers and Arhats, although the sectarian differences are extremely large, the fruit achieved after practice, because there is the object to be practiced and the subject that practices, that is also the object and the subject that possesses the object. In 'La Shan' it says: In countless kalpas and lifetimes, no matter how the inferior ones hide and abandon, even if the intermediate ones attain liberation through focus, if they have not experienced this meaning, because they have not awakened from permanence, therefore abandonment and attainment, their nature does not exist from the beginning. In 'The Realm of Fruit' it says: Inner practitioners know the arising and entering of appearance and emptiness, that state of liberation, the mind has no gathering or scattering. Bodhisattva great bliss, the nature of reality is vast, from appearance and emptiness and the two truths, after liberation there is no separation, there is no limit, the great bliss without bias is completely cut off. Thus it is said. Regarding the view of no abandonment and no attainment, in 'Ga Len' it says: Without taking or abandoning, completely free, the three times are equal, the vajra body. In 'La Shan' it says: Because the self-born wisdom manifests, even if there are hundreds of thousands of suns' rays, in all times and forms, there is not even a particle of dharma that makes it not become a Buddha, therefore it is said that not having a Buddha is the greatest. In 'Vast Sky' it says: Completely perfect without any remainder. In 'The Tantra of Vast Expanse of Sky' it says: In the nature of the originally enlightened Buddha, the qualities are equal to the edge of the sky. Other or the boundary of the realm of dharma, perfection is complete without any remainder. Thus it is said. Second, even if one attains Maha and Anu five bodies etc., but the son of Anu, the great bliss that is non-dual with wisdom, is considered supreme. Because the equality of the hundred vehicles of the circle of knowable objects is not realized, therefore one has not escaped the bondage of bias. The scriptural authority is as above. Ati is to manifest the circle of knowable objects without any remainder, without bias towards anything, realizing the equality of all dharmas, therefore it is extremely superior. In 'Ga Len' it says: This supreme vehicle that is superior by equality, is superior because it is equal at the top of all vehicles, it is superior by the king of equality who neither abandons nor takes. In 'La Shan' it says: The dharmas of the two kinds of terms are gathered.
Chinese
《俱圆自性大庄严》等，还有俱圆自性大之教言等。第三，在《超越与获取》中说：“五大之殊胜果，岂非由平等性之殊胜而证得？”因此，它比五大之下者更为殊胜，应如瓶灌顶时那样理解。第五，关于佛陀有无无明的考察是：无明于舍弃时自解脱，那本身显现为佛陀之大功德。也就是说，无明和烦恼本来就是自生之智慧而证悟成佛的，那本身因证悟现前而使无明和烦恼于自身解脱，于所知之坛城中无有可舍可得而成佛。因此，佛陀无有可舍弃之无明，而是于自解脱后向智慧之方向广大，故说无有无明。也可说，无明不需舍弃而广大为大功德。而且，证悟现前之佛陀和具有无明之众生们，是不混杂而圆满存在的，关于他们的存在方式和教证是：应如续部是一或异，以及无有偏颇和不混杂而圆满之情况那样理解。第六，一切智智之见法是：智慧如何存在之方式，以及其如何观看之方式。第一，智慧是无为且自生之智慧，故是具有不生不灭之相续。于三时中无有增减而安住。在《决定谛聚集》中说：“自生智慧不由因生，不生自明相续不断。”经部中说：“嘉拉卡的自在菩萨之如实性秘密甚深者，是不生不灭而具有相续的。”问道：“秘密主，由何而具有相续？”答道：“嘉拉卡的自在，由智慧而具有相续，由事业而具有相续，由加持而具有相续，由发愿而具有相续，故相续不断。”《贝巴之虚空》中说：“三时具有相续之智者刹那间，须弥山芝麻刹那超越与获取，以及刹土敬...