Chinese
阐明分类方法是：不净、未净净、净和，极其清净按顺序。称为众生、菩萨和，如来。如是，众生时期的光明智慧自在具有是基，菩萨时期的资粮道、见道、修道是道，如来时期的力量等功德圆满是果。因此，后法轮必须安立为究竟的真实义，如同以上自宗的观点一样，我也自认为追随其后。在这三个法轮中，关于是否包含所有佛陀的教言，存在各种不同的说法。但实际上，对于喜欢浅显和广大的法的人们，（佛陀）以断除贪欲的形象转了八万四千法门之法轮；对于喜欢深奥意义的人们，则化现为转轮王的形象，在未示现于此世成佛之前，在各种时间和地点转了众多续部的法轮。金刚乘的近道，未来时将会出现。如是所说并非没有关联。与此预言相关联的是，被称为三处天界。这很明显。如果因为预言未来而不能成为佛陀的教言，那么，世尊逝世很久之后，大乘兴盛以及预言等，难道也会导致大乘经典不是世尊的教言吗？如果密咒不被认为是伟大的佛陀的教言，那么会成为谁的教法呢？所谓的基或因的续，即使在因的乘中，由于对如来藏的无遮和非遮的观点不同，导致认知不同，但自宗认为，基是本来就存在于无束缚解脱的自证觉性菩提心中，真谛无别，远离对境。也就是，界如来藏，自性安住之种姓，阿赖耶识，具垢真如等任何词语都可以使用的基。如果不与基道果三者的任何一个对立面相联系而普遍安立，则是自性或，实相和
English
The clarification of the classification is as follows: impure, not-yet-pure-but-pure, pure, and supremely pure, in that order. These are referred to as sentient beings, Bodhisattvas, and Tathagatas. Thus, the self-existing clear light wisdom at the time of sentient beings is the basis; the accumulation, seeing, and meditation paths at the time of Bodhisattvas are the path; and the complete perfection of qualities such as powers at the time of Tathagatas is the result. Therefore, the later wheel must be established as the ultimate definitive meaning, and like the views of the previous schools, I also presume to follow it. Although there appear to be various different explanations regarding whether or not all the Buddha's teachings are included in these three wheels, in reality, for those who are inclined towards the lesser and vast Dharma, (the Buddha) turned the eighty-four thousand Dharma wheels in a form free from desire; and for those who are inclined towards profound meanings, he manifested as a Chakravartin king and turned the wheels of numerous Tantras in various times and places before demonstrating the manner of attaining enlightenment in this world. The swift path of Vajrayana will arise in the future. What was said is not unrelated. In connection with that prophecy, it is clear that it is referred to as the three celestial realms. If it is not the Buddha's teaching because it is prophesied to occur in the future, then, after the Teacher has passed away for a long time, will the flourishing of the Mahayana and the prophecies, etc., also cause the Mahayana sutras not to be the Buddha's teachings? If the secret mantras are not considered the teachings of the Great Buddha, then whose teachings would they be? The so-called basis or causal tantra, even in the causal vehicle, due to the different views on the negation and non-negation of the Tathagatagarbha, leads to different recognitions. However, according to our own system, the basis is that which is primordially present in the self-aware Bodhicitta, the state of being without bondage or liberation, the indivisible truth, and free from objects of experience. That is, the realm of the Tathagatagarbha, the naturally abiding lineage, the Alaya-jnana, and the basis to which any terms such as the Suchness with defilements can be applied. If it is generally established without being associated with any of the three opposites of basis, path, and result, then it is the nature or the reality and