English
The way of abiding in the intention of Gapa is to be liberated from one and different, abiding beyond the limits of speaking in words, contemplating with the mind, and expressing with speech. Second, the extensive explanation has three parts: refuting the views of others, establishing one's own view, and refuting arguments against it. The first has two parts: first, a brief statement. What is it that needs to be said, which is only one aspect of the meaning? For the sake of guiding the docile, it is like this meaning of the former Madhyamaka and the latter Buddha of the later tantras. Second, the extensive explanation has two parts: first, refuting the view that the tantras are one. The Madhyamikas believe that the truth of ultimate reality, the emptiness free from elaboration, is the only thing that is perfected and attains the Dharmakaya as a result. However, since that is not the ultimate result, it is like pouring the former water into the latter water, dissolving into one. In ultimate reality, all Buddhas of the three times are established as emptiness, not just a single cause. Second, refuting the view that the tantras are different. Another part separated from the Madhyamikas, namely the Mind-Only school and the truth of conventional reality of the later tantras, if they believe that only the ultimate Rupakaya is the result, then, since that is not the ultimate result, like a fire of wood, when practicing the tantra of intention, the individual wisdoms will not be established as different parts and kinds. It is liberated from different kinds. Second, the self-view has two parts: first, mastering the two truths as inseparable. Here, when mastering the meaning of realizing the non-duality of the two truths, which is the basis of the Great (Sanskrit, Mahā), the activities of the Dharmakaya for one's own benefit and the Rupakaya for the benefit of others are non-dual, therefore, the two truths are not established separately. Second, how to obtain that ultimate result. Reaching the meaning of the non-duality of the basis as it is, the way of ultimate perfection is: appearance is conventional, emptiness does not tend towards the extremes of ultimate reality, therefore it is free from all extremes and nothing is obstructed, appearance is endowed with all extremes, wisdom itself abides in its own place, free from all extremes of attachment, and is made manifest in self-awareness. This result is called the name of attachment to the intention of the Buddha, and the essence of the intention of the Buddha is, abiding in such a state of one and different, it is difficult to say and express. Third, the cessation of disputes has two parts: first
Chinese
对于以如实之义阐述二谛各异之果，唯识宗和外密宗认为，三时诸佛之体性虽一，然因串习之智慧功用各异，故非为一体相融。譬如，虽一木柴之火焰，然各木之火亦有差异。此乃为调伏耽著各异之所化众生而作如是宣说，然此并非究竟之佛。中观宗认为三时诸佛如水入水般，意为心续同一，此亦与上述之义相同。第二，以了义阐述二谛任运成就之果。如是执著一体与各异乃是如实之义。那么，了义又是如何呢？此处以安住于二谛无别之方式，对上述执著心续相融与不相融之各方观点进行驳斥。因此，彼等过患，或执著能取所取二者，自然清净之无二自生智慧，即是如来藏，乃诸佛之安住处。如《怛特罗》，即广大之续部中所宣说，因无有二取之分别念刺痛，故安乐。因现证其义而逝。亦不住于任何二边。离能取所取之智慧，乃如来之安住处。如是说。注释：续部章节中亦云：大平等者，于自性中，远离对境而行持。所言之词句亦是，所知诸法，胜义与世俗无别，乃平等性之第三谛，故真实决定，诸佛之意乃平等性，即远离心续相融为一，与不相融为各异之言说方式而安住。第三，果之差别有三。第一，若以名数之差别而分，则不可思议。密宗不共之五身任运成就之第六胜者，其名号有如上述之安乐逝、如来、薄伽梵、正等觉佛、大喜等无量名号。第二，此处略而言之有二。第一，此处略述身
English
Regarding the explanation of the results of the two truths being different in the definitive sense, the Mind-Only school and the outer tantras consider that although the nature of the Buddhas of the three times is the same, because the functions of wisdom from habituation are different, they are not integrated into one continuum. For example, although it is one flame of firewood, the fire of each wood is said to be different. This is merely to tame sentient beings who are attached to differences, but this is not the ultimate Buddha. The Madhyamaka school believes that the Buddhas of the three times are like water dissolving into water, meaning that the mind-streams are the same, which is also the same as the above meaning. Second, the result of the spontaneous accomplishment of the two truths is explained in the definitive sense. Thus, the belief in oneness and difference is the definitive meaning. So, what is the definitive meaning? Here, by dwelling in the manner of the two truths being inseparable, the above-mentioned views of each side of the mind-stream being integrated or not integrated are refuted. Therefore, those faults, or the grasping of the two, the grasper and the grasped, the non-dual self-arising wisdom that is naturally pure, is the Tathagatagarbha, the dwelling place of all Buddhas. As stated in the Tantra, the vast continuum, it is blissful because there is no thorn of dualistic conceptual thought. Because its meaning is directly realized, it is gone. It also does not dwell on any of the two extremes. Wisdom free from grasper and grasped is the abode of all Tathagatas. So it is said. Commentary: It is also said in the chapter of the Tantra: The Great Sameness, in its own nature, acts away from the object. The words spoken are also that all knowable things, the ultimate and the conventional, are the third truth of equality, so it is truly certain that the minds of the Buddhas are equality, that is, they dwell in a manner that is free from the terms of the mind-stream being integrated into one, and not integrated into different ones. Third, there are three differences in the result. First, if divided by the difference of name and number, it is inconceivable. The sixth Victor, the spontaneously accomplished five bodies of the secret vehicle, whose names are like the above-mentioned Blissful Gone, Tathagata, Bhagavan, Perfectly Enlightened Buddha, Great Joy, etc., has countless names. Second, here it is briefly stated in two parts. First, here the body is briefly stated.
Chinese
那呢，以具有体性、差别、数量三种差别的数量来区分，如果只说体性的差别、方式的差别、名称的类别差别，那么在此请领会归纳于经部中所说的各个乘的果位的差别的意义。二是广说，这有三种。第一，果位的体性差别。嘛哈的果位的体性是身、语、意、功德、事业五种，而且每一种又有五种，共二十五种任运成就的佛。下部的乌玛、克里亚认为圆满了三身佛，因此各自的成就之边是各自的佛和嘛哈的佛二者，数量有圆满不圆满的差别，乌玛派认为普光法身唯一，克里亚认为三族，瑜伽认为五族，嘛哈则是二十五种任运成就。体性是和合、非和合的差别是色身，乌玛派认为色身只是在所化众生面前显现，克里亚认为三族，瑜伽认为遍照百天神之主也有生灭，因此是和合。嘛哈的第六种总相是无为的色身。加持显现与不显现的差别是，这三种不从各自的果位之地正直，嘛哈则显现在字母轮之地正直。利益广大与狭小的差别，乌玛以下至声闻缘觉，克里亚以下至乌玛，瑜伽以下至乌巴，嘛哈以下至瑜伽，以顺逆的方式利益。这样从四种差别中概括的意义来说，果位自身具有差别是清楚的。二是获得果位后意传承的安住方式的差别。这些佛的意安住的方式是，乌玛、克里亚、瑜伽、嘛哈和各自四地的胜者普光，三族金刚持，密集，五身任运成就和这四者的差别是，乌玛认为融入一个传承，外续部说从那之中解脱而各异。嘛哈之地只是显示正直的方法，嘛哈如前所说，因此意传承的安住方式
English
Then, distinguishing by the number of three differences of essence, manner, and quantity, if only the difference of essence, the difference of manner, and the difference of the categories of names are mentioned, then here, please understand the meaning of the difference of the fruits of each vehicle, which is summarized in the Sutra. The second is to elaborate, which has three parts. First, the difference of the essence of the fruit. The essence of the fruit of Maha is the five bodies, speech, mind, qualities, and activities, and each of these also has five, for a total of twenty-five spontaneously accomplished Buddhas. The lower Uma and Kriya consider the three bodies of the Victorious One to be complete, so the limit of each achievement is the Buddha of their own ground and the two Buddhas of Maha. The difference in number is complete or incomplete, the Uma school considers the All-Illuminating Dharmakaya to be unique, Kriya considers the three families, Yoga considers the five families, and Maha is the twenty-five spontaneously accomplished. The difference between essence being compounded and uncompounded is the form body. The Uma school considers the form body to be merely appearing to those to be tamed, Kriya considers the three families, and Yoga considers the Lord of the Hundred Gods, Vairochana, to also have birth and death, so it is compounded. The sixth general characteristic of Maha is the unconditioned form body. The difference between blessings appearing and not appearing is that these three do not directly come from the ground of their own fruit, but Maha appears directly in the place of the letter wheel. The difference between the extent of benefit being large and small is that Uma benefits down to the Shravakas and Pratyekabuddhas, Kriya benefits down to Uma, Yoga benefits down to Upa, and Maha benefits down to Yoga, in a progressive and reverse manner. Thus, from the meaning summarized from the four differences, it is clear that the fruit itself has differences. Second, the difference in the way the mind lineage abides after obtaining the fruit. The way the minds of these Buddhas abide is Uma, Kriya, Yoga, Maha, and the Victorious Ones of the four respective grounds, All-Illuminating, the Three Family Vajradhara, Dense Array, the Five Bodies Spontaneously Accomplished, and the difference between these four is that Uma considers them to merge into one lineage, and the outer tantras say that they are liberated from that and are different. The ground of Maha only shows the direct method, Maha is as mentioned above, so the way the mind lineage abides
Chinese
差别在于，它超越了心智的衡量。第三，果位的名称类别的差别有四种：善逝如来（梵文：Tathāgata）的差别，胜者薄伽梵（梵文：Bhagavān）的差别，包括理由，喜悦受用的差别，以及上下乘的果位的差别。第一种差别又分为两种：共同乘的善逝如是逝去，以及由此殊胜的大善逝如是逝去。第一种又分为三种：解脱道的善逝如是逝去的方式，方便道的差别，以及释迦牟尼佛逝去的方式。第一种又分为两种：第一，菩萨的逝去方式。果位的名称类别的差别是，相对于声闻和缘觉来说是大乘，相对于密宗来说是见行较低的菩萨乘，凭借共同的因，积累二资粮的力量，在果位上于普光之地安乐逝去。究竟而言，不生不灭，果位是法性空性，在那如是性中逝去。这也是因为在三个无数劫的时间里行道，因此在那时像之前一样，依赖于积累共同的二资粮，在实相法性的如是性中逝去。第二，行为道的逝去方式。在外密续的乘中，也以克里亚（梵文：Kriyā）的方式进行沐浴和清洁的行为，证悟智慧的见解，以及圆满咒语的数量。因此，也将三族姓本尊坛城中本来成佛的果位作为道，从而安乐逝去，或者在三族姓金刚持的地位上，自心清净，远离四边垢染的如是性显现而逝去。第二，方便道的逝去方式分为两种：第一，自性道的逝去方式。从解脱道逝去中分离出来，或者凭借方便道的力量逝去，即在何处灌顶呢？总的来说，灌顶的地点是印度境内的鹫峰山山脚的局部，在具足福德和业缘的寂静处、山洞、沙滩等地方。