English
If it is said that this is correct, then some certainty can be gained in each system. Regarding the statement "the mind matures into a deity," sometimes it is said to be the aspect of the mind, and sometimes it is said to be the aspect of the body, but it should be understood that there is no contradiction in this, and it is relatively easy to understand. Third, where is the perfected fruition continuum? On the basis of the reality of the essence, the adventitious stains to be purified are removed by the path, so that the basis manifests as it is, which is the ultimate state. As it says in the Khok Zhung: "Perfected accomplishment is called fruition." Therefore, in order to pursue the unsurpassed state, all the wishes of those who seek it are fulfilled, so it is called fruition; because it never ceases, it is called continuum. The Great Vehicle Perfection of Wisdom Sutras also extensively explain the fruit of Great Enlightenment, but this and the Buddhas spoken of in the Unsurpassed Tantra differ in terms of the practice of aspiration and the two accumulations, and the state of the self-nature basis continuum is manifested as it is, which is a great difference. Since it is not possible to achieve its unique fruit without relying on the unique path of secret mantra, in the end, only the spontaneously accomplished vidyadhara is called Buddha. The actual Buddha of the mantra path must be obtained after that, according to the great holders of the glorious Zur tradition. The Omniscient Dharma King also believes that the Buddha spoken of in the Sutra tradition and the spontaneously accomplished vidyadhara of this continuum are the same, but since he places spontaneous accomplishment on the ultimate ground, their views are not the same. According to the latter view, from the perspective of the Sutra tradition, the Buddha who manifests complete enlightenment in all ways is also widely proclaimed. It is impossible to achieve enlightenment in this way by taking the temporary mind as the basis for practice, so it is necessary to rely on the unsurpassed path. Therefore, although the Buddha to be attained by the two vehicles is the same, it cannot be attained by the Sutra path alone. The fear of letters does not increase the volume. If we differentiate in terms of the qualities of the fruit, the commonly known ones are the ten powers, the four fearlessnesses, etc., and the ones known only in the unsurpassed tradition are the seven branches of union, etc. Although there are many, if we consider it from the perspective of this tantra itself, there are twenty-five qualities of the fruit. First, the five kayas are: awareness in the sphere.
Chinese
无偏解脱法身，以及不离此身，为诸菩萨圣众圆满示现殊胜大乘法乐的报身，于所化有情净与不净共通显现中，示现最胜工巧与生处之化身，此三无别金刚身，三身显现分明为现证菩提之身。五语者：离思离言之界，恒常安住之智慧，乃一切言说之基，就此层面而言，法身无生义之语。仅见即令眷属进入不可思议秘密处之层面而言，报身之身乃表诠意之语。刹那亦能以各自所化有情之语言，宣说无量之法，化身乃言说语词之语。无论如何宣说，亦不离无坏智慧之自声，无别金刚语。一智慧显现为一切音声之相，现证觉性加持之语，后二者之差别在于，多者合一，一者显多之反体。若仅就密意传承而言，亦可如前于五种先现事物方面所说，然第七品根本释之直指即是方才所说。五智者：法界智法身无分别之意。平等智报身大平等之意。成所作智化身调伏有情之意。妙观察智无别金刚之意。大圆镜智现证菩提，一切显现之意。五功德者：清净之刹土。无量之宫殿。明净清澈之光芒。尤为殊胜之座床。随心所欲受用之受用等。五事业者：平息今生来世具因之痛苦，以及增盛善妙，以及自在三界所化有情，以及以猛烈手段制裁极难调伏者，以及彼等一切随顺时节与所化，无勤任运成就之事业。所依身，所依智慧，所作事业之安立等亦皆摄于彼等之中。二、正道之分
English
The Dharmakaya, liberated without partiality, and without moving from it, the Sambhogakaya, which fully demonstrates the enjoyment of the supreme vehicle's Dharma to the noble Bodhisattvas. The Nirmanakaya, which manifests in the common perception of pure and impure beings to be trained, as the supreme form of craftsmanship and birth. These three are inseparable, the Vajra Body. The three bodies, with their distinct appearances, are the bodies of manifest enlightenment. The five speeches are: The wisdom that is always in equipoise in the sphere beyond thought and expression is the basis of all expression, and from that aspect, the Dharmakaya is the speech of unborn meaning. From the aspect of merely seeing the retinue entering the inconceivable secret place, the Sambhogakaya's body is the speech of symbolic meaning. The Nirmanakaya, which teaches limitless Dharma in the language of each being to be trained in every instant, is the speech of verbal expression. No matter how much is spoken, it does not change from the indestructible self-sound of wisdom, the indivisible Vajra Speech. The single wisdom manifests in all forms of sound, the speech of manifest enlightenment, the blessing of awareness. The difference between the latter two is from the perspective of the reverse aspect of many converging into one, and one manifesting into many. If applied only to the Mind Transmission, it can be explained as before in terms of the five pre-existing realities, but the direct teaching of the seventh chapter's root commentary is what was just explained. The five minds are: The Dharmadhatu wisdom, the Dharmakaya's non-conceptual mind. The equality wisdom, the Sambhogakaya's great equality mind. The accomplishing wisdom, the Nirmanakaya's mind of taming beings. The discriminating wisdom, the indivisible Vajra mind. The mirror-like wisdom, the manifest enlightenment's mind that clearly reflects everything. The five qualities are: Perfectly pure realms. Immeasurable palaces. Clear and pure light rays. Especially excellent thrones. Enjoyments that are enjoyed as desired. The five activities are: Pacifying the suffering of this life and future lives along with their causes, increasing goodness, subduing beings to be trained in the three realms, forcefully subduing those who are extremely difficult to tame, and all of these activities arising effortlessly according to the time and the beings to be trained, the spontaneously accomplished activity. The support body, the dependent wisdom, and the arrangements of the performed activities are all included in these. Second, the aspect of the path.
Chinese
关于分别阐述十种缘起续之事物： 诸佛所宣说的一切大密续部之名目，皆是导师自己从何道而来，即为引导最上等所化有情之方便，故续之所诠主要为道之次第。其中，总的阐述道之体性，以及为成办道之助缘，而分别阐述续义之事物，由这二者而得以明晰阐述。初者为先前所说的方便解脱道。后者又分为：坛城、修持、灌顶、誓言、事业，此五者为基础；以及真言、手印、三摩地、供养四者为支分，此等知识，大译师绒宗认为，是智者所应精通的九种续义之事物。而《斯帕卡》中，于此五种基础之上，加上见与行二者，而说为七种事物。然于此处，以彼性即见，舍弃为行，布置为坛城，次第趋入为灌顶，不违越为誓言，嬉戏为事业，于义勤奋为修持，不动摇为三摩地，于处所增力为供养，系缚念诵为真言与手印，如是阐述为十种。彼等亦可于先前所说的道之体性上，加上灌顶与誓言等，并以明晰分别三摩地与行等之方式来理解。此等亦可称为修持之道的次第，以及应取之续部事物。其中初者为： 以幻化网之道的上下一切，皆以见遍摄，故依于道之次第，而分见为九种。如道次第中云： “于平等性中不生惧， 现证决定之智慧， 见具足一切之大空， 自证智慧以悲悯观。 手印一相视果位， 一切明晰之见， 见无间断之大集会， 胜妙平等无动摇， 智慧一切遍知见九。” 又，就以见遍摄或执持一切续部事物而言，有九种见；就以见广大一切六识之行境而言，有六种见；就上中下根器之领悟
English
Specifically explaining the ten objects of the causal continuum: All the various names of the great secret tantra systems taught by the Bhagavan are solely for the purpose of leading the most excellent disciples from the path the teacher himself has traversed. Therefore, the main subject matter of the tantra is the path continuum. This is clearly explained by two aspects: generally teaching the method of establishing the essence of the path, and specifically dividing and teaching the objects of the tantric meaning that are necessary as conditions for it. The former refers to the previously mentioned paths of means and liberation. The latter is also divided into five bases: mandala, practice, empowerment, vows, and activities; and four branches: mantra, mudra, samadhi, and offering. The great translator Rongzom said that these nine objects of tantric meaning, which are to be known and mastered, are knowable. However, in Spar Khab, two more objects, view and conduct, are added to the five bases, making it seven objects. Here, it is explained as ten objects: seeing thatness as the view, abandoning as the conduct, arranging as the mandala, proceeding in stages as the empowerment, not transgressing as the vows, playing as the activities, striving for meaning as the practice, not wavering as the samadhi, empowering in the place as the offering, and binding and reciting as the mantra and mudra. It should be understood that this is explained by supplementing the previously mentioned essence of the path with empowerment and vows, and by clearly distinguishing samadhi and conduct. These are also called the stages of the path to be practiced and the objects of the tantra to be adopted. The first of these is: Since the view pervades all the upper and lower paths of the Magical Net, the number of views is divided into nine in relation to the stages of the path. As it is said in the Stages of the Path: "Without fear in the state of equality, Manifesting definite wisdom, Seeing the great emptiness complete with all aspects, Seeing self-awareness with wisdom and compassion. Viewing the one mudra as the fruit body, The view of clarifying everything, Seeing the great assembly without interruption, Supreme equality unwavering, Omniscient wisdom, nine views." Furthermore, in relation to applying the view as pervading or grasping all the objects of the tantra, there are nine views; in relation to expanding all the objects of the six consciousnesses with the view, there are six; and in relation to the understanding of the superior, middling, and inferior faculties.
Chinese
关于这些方式，有三种分类等等。详细的确定方式已经在前面说过了。第二，一般来说，行为有共同和后续两种，但这里将共同的名称加在一个方面，主要指后得所包含的、成为等持证悟之助缘的三门行为。其中有共同和特殊两种。第一，对于初学者来说，像年轻的修行者一样谨慎行事，即避开修道之违缘，如世间八法等，以及顺缘。“书写、供养、布施，听闻、阅读、受持，讲说、念诵，思考意义和禅修”，这十种行为的自性，是无量功德之聚。安住于这十种法行。之后稍微习惯时，锻炼证悟以应对各种境况，如平等味的疯子之行。非常习惯后，无论好坏境况，证悟都不会减少或增加，自然而然地利益他人，如国王统治国土的行为。这是总的说法。第二，有解脱道之谨慎和方便道之苦行两种行为。第一种又分为渐次和顿悟两种行为。第一种也有七种，第一种是信勤之行，即在寻求智慧的特征时，此行为的基础是誓言，通过听闻来解脱，从各个方面进行比较，由卓越的智者来辨别，用决断的眼光来确定，在体验中用等持来摄取，用行为来舍弃，按次第通过，以口诀来实修意义，学习将经文意义归纳为一个要点，这是十种学习的终点。也就是说，从最初寻求见解时，就将完整的道纳入观察范围，并主要关注当前的要点，所以这样说。如果主要关注当前的要点，那么通过听闻来解脱等四点就足够了。第二种是与智慧相应，即在空性大的时候，将所有座间行为都转化为不缘的智慧的锻炼。第三种是与方便相应，即在慈悲幻化的阶段，将显现行为视为智慧幻化的游戏。第四种是在一印之时,