English
Natra, which is known as the extensive tantra itself, peacefully gone to suchness, with the mind not dwelling on either extreme, the great nirvana and the state of great equality. The tantra says that it comes from its own nature, and it also extensively speaks of the ultimate tantras and so on. Since all dharmas are inseparable from the three truths of conventional truth, ultimate truth, and equality, therefore, in its true meaning, the tantra is mixed and one, and unmixed and different, with each tantra tending towards oneness. It abides in a state that is free from all designations. The names of the secret vehicle, the unsurpassed Great Vehicle, the sixth Victor, are: Peaceful Gone, Tathagata, Bhagavan, Buddha, Joyful Great Enjoyment, etc., although the names are limitless. But if one briefly explains its body, there are three differences: the difference of essence, the difference of manner, and the difference of names, only explaining the difference of number. Please understand the difference of the fruits spoken of in the sutras. The fruit of Maha is the five bodies, speech, mind, qualities, and activities, and each of these is also naturally accomplished with five each, the Buddha. And the three Victors of Uma and Kriya Yoga, that is, the perfect Buddha, the treatises of each of their respective schools. The ultimate accomplishment is the ultimate Buddha that each has realized, which is different from Maha, it is superior. The difference between complete and incomplete in number is that the Uma school considers the eleven co-emergent wisdoms to be the only one, Kriya has three families, Vajradhara, Upa has four families, Vajrasattva, Yoga has five families, Sambhogakaya, Maha has twenty-five naturally accomplished deities. In essence, the difference between conditioned and unconditioned is that the form body, Uma and the outer tantras, etc., appear to the disciples as merely conditioned, while Maha's sixth all-holding body is the unconditioned form body. The difference between blessing manifestation and non-manifestation, with three differences, leads to their respective fruits, Maha leads to the position of the letter wheel, and the difference between the vastness and narrowness of activities, with three differences, leads to the lower nature of their respective positions, Maha to impartial disciples. Thus, inferring from the four differences, the fruit of self-nature becomes clear. Next, is the way of abiding of the mind, the Victors of the four Bhumi such as Bodhi, the Uma school considers it to be one tantra.
Chinese
那些认为欲望融入空性而消失，以及唯心主义中的克里亚瑜伽是同一本质，但未与净化的智慧混合，想要从差异中解脱，并声称存在未混合的净化智慧的人。如果与玛哈瑜伽相比，这只是一些引导意义的方面，因为区别如上所述。观修传承的住持方式是玛哈瑜伽传承，从差异中解脱，不混合且完全圆满。因此，观修的差别超出了思考，就像上述的类别、本质、加持和作用大小等差别一样。名称数量的差别是，如果与声闻和缘觉等相比，是大乘；如果与密咒相比，是观点和行为低劣的菩萨乘。通过共同的道，两种资粮，在十一地普光明的境界中安乐逝去。又以法性的力量，在如是性中空寂，无我显现逝去。由于三个无数劫的权力强大，所以前者如其自身利益一样，后者也随之而来。逝去者在如是性和密咒外续中也是如此。克里亚部的，以及依于方便之道的智慧见解和智慧无二无别地证悟，即是仪轨支分全部圆满的形态，圆满了十一种数量。以果为三族坛城道，观修安乐逝去。或者，果是克里亚金刚持的位，如实地在如是性中显现逝去。或者，如果不依赖解脱道，在方法道共同的处所，鹫峰山的侧面。在寂静的洞穴，沙子边缘。世尊显现，眷属比丘名为萨日，为了选出五百阿罗汉的代表，以语言和文字灌顶，如阿罗汉获得一样。克里亚部的处所，在瓦拉纳西的尸林中，在没有不净的凉亭里。具足圣种的施主悉度帕拉塔帕和婆罗门的施主库库拉匝三人，金刚手以三族的灌顶物金刚交杵，灌顶后。获得金刚果三族持地的状态，即是安乐逝去，如实地与后来的追随者相符。以前
English
Those who think that desire merges into emptiness and disappears, and that Kriya Yoga in mind-only is the same essence, but who want to be liberated from difference because it is not mixed with purified wisdom, and who claim that there is unmixed purification. If compared to Maha Yoga, this is only one aspect of the guiding meaning, because the difference is as described above. The way the contemplation lineage resides is the Maha Yoga lineage, liberated from difference, unmixed, and completely perfect. Therefore, the difference in contemplation is beyond thought, just like the differences in the above categories, essence, blessings, and the size of the effect. The difference in the number of names is that if compared to the Shravakas and Pratyekabuddhas, it is the Mahayana; if compared to the Mantras, it is the Bodhisattva Vehicle with inferior views and practices. Through the common path, the two accumulations, they pass away happily in the eleventh bhumi, the land of all-illuminating light. Also, by the power of the Dharma nature, they pass away empty in suchness, and selflessness manifests. Because of the power of the three countless eons, the latter follows as the former does for its own benefit. The Sugata is the same in suchness and the outer tantras of the Mantras. The view of wisdom and the non-duality of wisdom according to the Kriya and Upaya systems is the form in which all the branches of the ritual are completely fulfilled, completing eleven in number. By making the result the path of the three families' mandala, the contemplation passes away happily. Or, the result is the position of Kriya Vajradhara, manifesting and passing away in suchness as it is. Or, if one does not rely on the path of liberation, in the common place of the path of means, on the side of Vulture Peak Mountain. In a solitary cave, on the edge of a sandy cliff. The Bhagavan appears, the retinue of monks is called Sari, and in order to select the representatives of the five hundred Arhats, they are empowered with words and letters, just as an Arhat is attained. The place of Kriya, in the charnel ground of Varanasi, in a cool room without impurity. The noble householder Sidhu Pratapa and the Brahmin householder Kukkuraja, Vajrapani, with the vajra cross, the empowerment substance of the three families, after empowering them. The state of attaining the ground of the Vajra Fruit, the holders of the three families, is the way they pass away happily, and in accordance with the followers who follow. Previously.
Chinese
如同过去胜者释迦牟尼佛的示现方式一样。首先，发起了无上菩提心；中间，在无数劫中积累了资粮；最后，以十二行仪的方式成佛，这是因的乘，以及事部克里亚续；二者的行为，行部乌巴亚续等，如上下各自的论典中所说的那样。瑜伽部的经典中，王子义成自己，在尼连禅河的岸边，进行苦行的时候，十方诸佛以化身和报身五种姓的方式，在法性空性上，座是月亮，语是字句，意是手印，身是手印，以五种现证菩提的力量灌顶。在色究竟天严密刹土中，自他二利得以成办。义成佛的化身从苦行的身体中，心性智慧之身安乐逝往遍照如来的身相，在中央须弥山顶上，为十地菩萨们转了瑜伽法四支的法轮。如果从大（手印）来看，这是分别的色身。以大手印自己的口诀方便道和智慧解脱道，于意不往来而安乐逝去，如法性一般任运成就而达到究竟的就是如来。这也是意的住法和体性以及差别的三种伟大之处。义成王子苦行身，十方诸佛如云聚，这些聚集者的秘密是菩提心的受用，在夜晚生起证悟之时和黎明生起智慧之时，父母日月菩提心食用在舌头上，给予秘密灌顶。以方便游戏的糖，即结合方便显示十六喜，从上而降四喜的智慧，从下稳固自住的智慧，获得大乐极其稳固的圆满灌顶，如同大地的住法一样，果显现的就是如来。这样，各个乘的果是有差别的。
English
Just like the way the past Victorious One, Shakyamuni Buddha, manifested. First, he generated the supreme Bodhicitta; in the middle, he accumulated merit for countless eons; finally, he attained Buddhahood through the twelve acts, which is the Vehicle of Cause, and the Kriya Tantra of Action Tantra; the conduct of both, the Upaya Tantra of Conduct Tantra, etc., as it is said in the respective treatises of the upper and lower views and practices. In the Yoga Tantra scriptures, Prince Siddhartha himself, on the banks of the Nairanjana River, when practicing austerities, the Buddhas of the ten directions, in the form of Nirmanakaya and Sambhogakaya of the five families, on the emptiness of Dharmata, the seat is the moon, the speech is the syllables, the mind is the mudra, the body is the hand seal, empowered by the power of the five Abhisambodhis. In the Akaniṣṭha Ghanavyūha realm, the benefit of self and others is accomplished. From the body of austerities of the Nirmanakaya of Siddhartha Buddha, the body of wisdom of mind itself peacefully passed into the body of Vairochana, on the summit of Mount Sumeru in the center, he turned the wheel of the four branches of Yoga Dharma for the Bodhisattvas of the ten bhumis. If viewed from the perspective of Mahamudra, this is the Rupakaya of conceptualization. Through the skillful means path of Mahamudra's own oral instructions and the path of wisdom liberation, he peacefully passed away without going or coming in the mind, and the one who attains ultimate accomplishment in the spontaneously accomplished state like Dharmata is the Tathagata. This is also the greatness of the three aspects of the mind's abiding, essence, and difference. Prince Siddhartha, with the body of austerities, the Victorious Ones of the ten directions gathered like clouds, the secret of these gatherings is the enjoyment of Bodhicitta, at the time of arising realization in the evening and at the time of arising wisdom in the dawn, the father and mother sun and moon Bodhicitta are eaten on the tongue, giving secret empowerment. By showing the sixteen joys, which are the playful sugar of skillful means, i.e., the union of skillful means, the wisdom of the four joys descending from above, the wisdom of self-abiding stabilized from below, obtaining the complete empowerment of great bliss that is extremely stable, just like the abiding of the earth, the Tathagata is the one whose fruit is manifested. Thus, the fruits of each vehicle are different.
Chinese
因此，共同的乘，菩萨乘和克里亚瑜伽乘这三种之外，嘛哈瑜伽的差别在于有四种清净和四种证悟的差别。其中，菩萨是清净了烦恼和所知障而解脱，证悟了十一光明普照之地。克里亚是转变并脱离了烦恼的痛苦，清净了，证悟了三族金刚持之地。瑜伽是清净转变了烦恼等，清净了，证悟了五族密集坛城之地。嘛哈是降伏了烦恼和所知二障等，解脱为自生智慧，清净了，证悟了五身任运成就，无染莲花眼之地。同样，四种善逝和四种如来，这八种有差别。首先，四种善逝是：菩萨清净并脱离了烦恼，在证悟中到达了一切善逝之地；克里亚转变并脱离了烦恼的痛苦，在证悟中到达了金刚持之地；瑜伽士转变并脱离了烦恼的痛苦，在加持证悟中到达了密集坛城之地；嘛哈降伏了一切戏论的痛苦，并获得自解脱，在证悟中到达了大乐光明无灭的莲花眼之地。四种如来是：菩萨证悟了离戏空性，到达了如是之性；克里亚者证悟了法界智慧二无别和世俗本尊的坛城，到达了如是之性；瑜伽者证悟了自心二边和世俗器情本尊的坛城，到达了如是之性；嘛哈者证悟了轮涅二无别，真谛无别，远离行境，到达了如是之性，无有来去。数量是三身，三族，五族，文字，轮，大会，身语意功德事业二十五的圆满不圆满之数，以及暂时和究竟的果位的体性，加持和能力等方面的殊胜差别。还有有为和无为，以及此显现和作用，广大和微小。
English
Therefore, apart from the common vehicle, the Bodhisattva vehicle, and the three vehicles of Kriya Yoga, the difference with Maha Yoga lies in the difference of four purifications and four enlightenments. Among them, the Bodhisattva is purified by liberating from afflictions and cognitive obscurations, and enlightened by attaining the eleventh ground of all-illuminating light. Kriya is purified by transforming and separating from the pain of afflictions, and enlightened by attaining the ground of the three families of Vajradhara. Yoga is purified by purifying and transforming afflictions and so on, and enlightened by attaining the ground of the five families' dense array mandala. Maha is purified by subduing afflictions and cognitive obscurations and so on, and liberating into self-arisen wisdom, and enlightened by attaining the ground of the five bodies spontaneously accomplished, the immaculate lotus eye. Similarly, the four Sugatas and the four Tathagatas, these eight have differences. First, the four Sugatas are: the Bodhisattva purifies and separates from afflictions, and in realization, reaches the place of all Sugatas; the Kriya transforms and separates from the pain of afflictions, and in realization, reaches the place of Vajradhara; the Yogi transforms and separates from the pain of afflictions, and in the blessing realization, reaches the place of the dense array mandala; the Maha subdues all the pain of elaboration and attains self-liberation, and in realization, reaches the place of great bliss, clear and undiminishing lotus eye. The four Tathagatas are: the Bodhisattva realizes the emptiness free from elaboration and reaches Suchness; the Kriya practitioner realizes the indivisibility of Dharmadhatu wisdom and the mandala of the conventional deity, and reaches Suchness; the Yogi realizes the two extremes of his own mind and the mandala of the conventional vessel and essence deity, and reaches Suchness; the Maha realizes that Samsara and Nirvana are indivisible, truth is inseparable, and is free from the realm of activity, and reaches Suchness, without coming or going. The numbers are the three bodies, the three families, the five families, letters, wheels, great assembly, the completeness or incompleteness of the twenty-five numbers of body, speech, mind, qualities, and activities, and the superior differences in the nature of temporary and ultimate fruits, blessings, and abilities, and so on. Furthermore, there are conditioned and unconditioned, and this appearance and function, large and small.