English
There are also two situations. The first is: when the fruit is obtained, the examination of whether the ignorance of the base time is eliminated or not has already been discussed in the base time. The second is: is there a difference between the ultimate fruit and the fruit of the nine successive vehicles? If there is no difference, then the fruit of the causal vehicle will also become the ultimate of the secret mantra, in that case, there is no need to enter the secret mantra, because it is one. If you admit that there is a difference, then your fruit is Samantaprabha, the profoundness of the great expedient vehicle is the place of examination. Just as it is said in the Samantaprabha Sutra: After abiding in Samantaprabha, one will become a lotus. Now stop, enter the secret mantra! Because it is necessary to enter the secret mantra, it is obvious. If it is different like the second situation, then it also contradicts the Gongdü Sutra. The Gongdü Sutra says: When entering the certainty of the secret mantra, the door of the vehicle is also inconceivable. When it is certain that the essence is the secret mantra, there is only one door of the vehicle. This contradicts it, and the secret mantra itself will also become a long road, because even after obtaining the common fruit, it is necessary to enter. If you say so, then the answer is: the fruit achieved through wishes, each fruit is obtained without being deceived by all the common vehicles. Therefore, it is not contradictory to say that they are different, just like an ordinary jewel achieves the benefit of the continent. Because the ultimate supreme fruit has become one, it is not contradictory to say that it is one, just like the wish-fulfilling jewel achieves the benefit of the continent. Although it is said like this, I distinguish it here by the method of obtaining the fruit easily and quickly on the path of secret mantra. The ultimate fruit of the goal, the nature of the three bodies and five wisdoms, the supreme state of omniscience, I think there is not the slightest difference in the great vehicle of cause and effect. Because the ultimate meaning of what is to be realized, there is no other opposite that is established other than the two selflessnesses. The essence is just as it is said: No matter from what time or place, from the four times and ten directions, the perfect Buddha cannot be found. Realizing one's own mind is becoming a Buddha, do not seek the Buddha elsewhere. Like this, it is also said in the Well Accomplished Tantra: Although the meaning is one, there is no confusion, there are many methods and no difficulties, with sharp faculties as the cause, the teachings of the mantra will become special. And other sutras also say: The vehicle is one, and the law is also one, the main
Chinese
这也是其中之一，在其中阐述了三种乘。我精通方便法门，就像这样。因此，所说的那些不同的经文，我认为，是那些执着于因之乘，并认为它们自己的果具有特殊性的人，以清净誓言的方式安住于此的意图。第二，特相有两种：真实和破斥诤论。不像唯识宗那样主张不同，也不像中观宗那样想要远离一和多，就像木头的火星，就像水融入水中一样。第一种是从一和多中解脱出来的所取境，最终显现为与一切分离。如是说：远离一和多，无有边和中，即是如是性。第二是：十方诸佛的意念是一还是异？如果像第一种那样，在显现方面是一，还是在空性方面是一？或者无分别地是一？如果像第一种那样，佛就会成为具有能取所取者，因为没有舍弃具有显现的实物。如果像第二种那样，就会成为与灭尽果无有差别，因为仅仅以空性而成立。如果像第三种那样，智慧和智慧的差别也不可能成立，因为在一切处无有分别。又如果说是异，如是说：五种补处有种姓，而圆满正等觉没有。与最终的果位上没有种姓差别的说法相违，并且也会成为没有舍弃住处的无明，因为在法性基础时，从一个相续中解脱出多个相续，因此，无明显现为多个。如果这样问，那么破斥它就是：一般来说，佛地的相续安住于从一和多中解脱出来，因为没有舍弃一而显现为多，所以从一的边解脱出来，就像水器中显现的月亮一样；没有舍弃多而安住于一，所以从多的边解脱出来，就像天空和神变一样。如果那样，由于没有成立周遍一，那么由它所区分的周遍多也会消失，如果这样问。答：理由不成立，不是说没有一就没有多，而是说没有舍弃一而从多的边解脱出来，所以说没有多；没有舍弃多而从一的边解脱出来，所以说没有一。因此，从一切过失中解脱出来。相有三种，即名称。
English
This is also one of them, in which the three vehicles are taught. I am skilled in expedient means, like that. Therefore, those scriptures that speak of differences, I think, are those who are attached to the vehicle of cause and think that their own fruit has a special characteristic, with the intention of abiding here in the manner of pure vows. Second, characteristics have two aspects: the real and the refutation of disputes. It is not like the Mind-Only school, which asserts differences, nor like the Middle Way school, which wants to be free from one and many, just like sparks from wood, just like water dissolving into water. The first is that which is liberated from the object of grasping, which is neither one nor many, and ultimately manifests as being separate from everything. As it is said: "Free from one and many, without beginning or end, is suchness." The second is: Are the intentions of the Buddhas of the ten directions one or different? If it is like the first, is it one in terms of appearance, or is it one in terms of emptiness? Or is it one without distinction? If it is like the first, then the Buddha would be one who has a grasper and a grasped, because he has not abandoned the substance of having appearance. If it is like the second, then it would be no different from the result of cessation, because it is established only by emptiness. If it is like the third, then the difference between wisdom and wisdom would also be impossible, because there is no distinction in everything. Again, if it is said to be different, as it is said: "The five regents have lineage, but the perfectly complete Buddha does not." It contradicts the statement that there is no lineage difference in the ultimate fruit, and it would also be that the ignorance of the abode has not been abandoned, because at the time of the basis of the nature of phenomena, from one continuum, many continuums are liberated, therefore, ignorance appears as many. If you ask this, then the refutation of it is: In general, the continuum of the Buddha's ground abides in being liberated from one and many, because without abandoning one, it appears as many, so liberation from the extreme of one is like the moon appearing in a water vessel; without abandoning many, it abides as one, so liberation from the extreme of many is like the sky and miracles. If that is the case, since the pervasive one is not established, then the pervasive many distinguished by it would also disappear, if you ask this. Answer: The reason is not established, it is not said that there is no many if there is no one, but it is said that there is no many because it is liberated from the extreme of many without abandoning one; it is said that there is no one because it is liberated from the extreme of one without abandoning many. Therefore, it is said to be liberated from all faults. There are three types of names.
Chinese
是名称、体性和例子的种类。第一种是，如是说：道次第不共的佛名数量，善逝、如来，薄伽梵、佛陀，欢喜大乐不可思议。这是名称的种类。体性的种类有四种。如果广分，则是身语意不可思议，如是说：一切身不可思议等。这是（经文）所说的。如果中分，则是身语意功德事业，每一个都分为五种，共二十五种，如是说：二十五种摄尽无边。这是（经文）所说的。如果简略地分，则是身语意功德事业五种。这些的意义如经中所说：作为所依故，是身；作为沟通故，是语；作为了知故，是意；作为所需所欲之源故，是功德；作为行事故，是事业。如是说。如果非常简略，则是所依身和所依的智慧。第一种有五种：为自利觉悟达到究竟的体性，在法界中智慧解脱的自性是法身。一切法在智慧的境界中无垢地证悟是现证菩提之身。所依之身自身转变为无漏的因果，具有光明的相好，显现于业清净的业者是报身。在不清净的对境中，显现为多种装束和事业，是具有作用的化身。这些也是无别的，显现和空性无二无别，称为金刚身。所依的智慧，对于它的分类有意义的真实，和辩论的止息。第一种有五种：阿赖耶识种子的部分的处所转变，并且不可见，是法界性智。彼者（阿赖耶识）通过异熟识和意识的部分的处所转变，显现而不分别，是如镜之智。烦恼意处转变，没有好坏取舍是平等性智。意处转变，所知的对境三时的一切法，清晰而不混杂，如莲花的瓣膜般了知，是妙观察智。由此，自他的利益毫不费力地任运成就的智慧，五根的处所转变。这些决定的教证非常多，因此省略。
English
These are the types of names, essence, and examples. The first is, as it is said: The number of uncommon names of the Victorious One in the Stages of the Path: Sugata, Tathagata, Bhagavan, Buddha, Great Joy, Inexpressible Speech. These are the types of names. There are four types of essence. If divided extensively, they are the inconceivable body, speech, and mind, as it is said: "Every body is inconceivable," etc. This is what is said (in the scriptures). If divided moderately, each of the body, speech, mind, qualities, and activities is divided into five, making twenty-five, as it is said: "The boundless are condensed into twenty-five." This is what is said. If divided concisely, there are five: body, speech, mind, qualities, and activities. The meaning of these is as stated in the sutras: "Because it is the support, it is the body; because it communicates, it is the speech; because it knows, it is the mind; because it is the source of needs and desires, it is the qualities; because it acts, it is the activity." Thus it is said. If very concise, it is the supporting body and the supporting wisdom. The first has five aspects: The essence of perfecting self-benefit realization, the nature of wisdom's liberation in the realm of reality is the Dharmakaya. Realizing all phenomena flawlessly in the state of wisdom is the Sambhogakaya. The supporting body itself transforms into the unpolluted cause and effect, possessing the marks and signs of light, appearing to those with purified karma is the Nirmanakaya. Appearing in impure objects with various forms and activities is the Emanation Body, which possesses action. These are also non-different, the appearance and emptiness are inseparable, and it is called the Vajra Body. The supporting wisdom has the true meaning of differentiation and the cessation of debate. The first has five aspects: The transformation of the location of the seed aspect of the Alaya, and being invisible, is the Wisdom of the Dharmadhatu. That (Alaya) itself transforms the location of the aspect of the ripening consciousness and conceptual thought, appearing without conceptualization, is the Mirror-like Wisdom. The transformation of the afflicted mind, without accepting or rejecting good or bad, is the Wisdom of Equality. The transformation of the mind, all phenomena of the objects of knowledge of the three times are clear and unmixed, realizing like the petals of a lotus, is the Discriminating Wisdom. By this, the benefit of self and others is spontaneously accomplished without effort, the transformation of the location of the five senses. The definitive scriptural quotations for these are very numerous, so they are omitted.
Chinese
因此，应该在别处寻找未加阐述的处所。二者中的第一个是：辩论的消除：经部中说，在智慧的刹那，未来和过去的法显现或不显现？如果不显现，那么，唯一的智慧，具有遍及一切所知领域的特性。这样说就矛盾了，因为不会成为知晓三时者。如果显现，那么因为显现地知晓已灭和未生的无有之法，会变成对所取义产生错乱的邪见，如果这样说，那是不对的。因为知晓过去已经发生，未来可能发生，现在已生而未灭，所以没有过失。这是其他智者的口诀。再说，一切的第二种情况是：知晓的佛陀知不知道没有修习道的相续？如果像第二种情况那样，那么所有众生都应该毫不费力地获得解脱。如果像第一种情况那样，那么一切智者就会退失。如果像第一种情况那样回答，应该说：知晓所有应该知晓的存在。那么，知不知道没有修法就获得解脱？不知道。如果说这样就成了不是一切智者，那么，没有修法就获得解脱是不应理和不可能的。如果不成为知晓应理和可能之事者，那又如何呢？因为遍及不存在，所以没有成立。头尾相连是：仅仅如此，天界的工匠鲁卡玛是否知晓世间所有的工巧之处？如果知晓，那么是否知晓不依赖于因缘的工巧之智？如果像第一种情况那样，仅仅是因聚集而已。我的意愿就会实现。因为不依赖于因缘而知晓。如果不知晓，那么就成了不是知晓所有的工巧之处。应该这样说。有人说，如果不聚集因缘，工巧怎么会产生？知晓聚集因缘的所有工巧之处。如果这样说，那么，在这里，如果根本没有修法，又怎么会知晓？如果修法了，那么就根据根器的利钝程度，知晓在时间上或近或远地获得解脱。应该这样说。行利他之事的果实有三种：以慈悲观看所化众生的方式，观看后生起慈悲的方式，以及生起后行利他之事的方式。第一种有三种：说一切有部认为智慧中断后就不会观看，以及相续不断自续宗