Only the Buddhas attained [the highest Truth, that is,] the reality of all things’ in regard to their appearances as such, their natures as such, their entities as such, their powers as such, their activities as such, their primary causes as such, their environmental causes as such, their effects as such, their rewards and retributions as such, and their equality as such [despite these differences].

There is no counterfeit (facade) of the two vehicles any more. Only the One Vehicle is real.

These eleven factors [qualified by such] represent myriad goodnesses. As smoke is the external mark (hsiang) of fire, burning is its nature. The external mark is based on the outside whereas nature is in charge of the inside.

[Such substance] is an integrated designation encompassing nature and mark.

When one has an ability not yet harnessed it is called power. That which creates an actual use and makes application possible is referred to as function.

That which enables [something] to come into existence is its “cause” (yin/hetu); that which helps [something] grow exuberantly like the branches and leaves of a tree is its “condition” (yüan/pratyaya)

When what one has willed and expected to happen duly come true, we call it effect. What is yielded from what one has seeded is called retribution.

The start of myriad goodnesses is the “end”; the culmination of the Buddha’s wisdom is the “beginning.” Only the Buddhas comprehend those meanings, and understand the ultimate source. Hence. in general conclusion, it is said, “the ultimate identity.”