English
When the bindu moves downward in accordance with the system, the four joys obtain the empowerment of wisdom and knowledge; when the bindu reverses upward in accordance with the system, the four joys of steadfastness obtain the empowerment of great bliss that is extremely stable, and the ground of reality manifests as the fruit, and thus they pass away. Followers should also pass away in the same way. The third point is that, compared to the lower vehicles, this vehicle has a way of abandoning with reasons, and there is a difference in the way of passing away. Therefore, the common vehicle of Bodhicitta, Kriyā, Yoga, which has three types, and Mahāyoga, which has four. The difference between the four purifications is: In the causal vehicle, once the eleventh ground, the ground of all-pervading light, is manifested, all the obscurations of afflictions and the obscurations of the ten grounds of knowledge are purified by the samādhi that is like the non-conceptual vajra. When the ground of Vajradhara is manifested in Kriyā, the obscurations of afflictions and knowledge, and the obscurations below the eleventh ground of all-pervading light, are purified by the samādhi that is like the vajra that makes the three families powerful. When the ground of dense arrangement is manifested in Yoga, the obscurations of afflictions and knowledge, and the view obscurations below Upā, are purified by the samādhi that is like the vajra with and without characteristics. When the ground of lotus eyes is manifested in Mahāyoga, the obscurations of afflictions and knowledge, and the view obscurations below Yoga, are purified by the samādhi of the heroic going or the samādhi that is like the vajra. The four attainments are: The causal vehicle attains the eleventh ground of all-pervading light as the essence of the three bodies; Kriyā attains the ground of Vajradhara as the essence of the three families; Yoga attains as the essence of the five families; Mahāyoga attains as the essence of the five bodies and five wisdoms. The four blissful departures are: In the causal vehicle, once the eleventh ground of all-pervading light is manifested, there is no pain of afflictions and discriminations below the tenth ground, so it is blissful, and they depart for the benefit of themselves and others. When the ground of Vajradhara is manifested in Kriyā, there is no pain of afflictions and discriminations below the all-pervading light, so it is blissful, and they depart for the benefit of themselves and others. When the ground of dense arrangement is manifested in Yoga, there is no pain of afflictions and discriminations below Kriyā, so it is blissful, and they depart for the benefit of themselves and others. When the ground of lotus eyes is manifested in Mahāyoga, Yoga
Chinese
由于没有了低劣的烦恼和分别念的痛苦，为了自己和他人的利益而逝去。四种如来之间的区别是：中观以胜义谛空性且远离戏论的方式，成熟了那个意义而逝去。克里亚（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的心清净且远离四边的方式。瑜伽的法界远离八戏论边的方式。玛哈瑜伽以显现和空性无二的方式。那些意义成熟而逝去，共有八种。三身，三族，五族，字母轮大集会，身语意功德事业二十五数的圆满与不圆满的区别，以及果的自性、暂时和究竟的区别，以及加持和能力等功德的卓越之处。第二，胜者薄伽梵的区别与理由。因此，各个乘的胜者和薄伽梵，共同乘的和殊胜玛哈的薄伽梵有两种方式，如前所述。如果详细解释这些意义，四种乘各自的道、方便和智慧解脱道，在因乘的普光之时，以不分别作为力量的金刚喻定，以及克里亚（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的三族成为力量，瑜伽的有相无相的力量，玛哈瑜伽以无别作为力量的金刚喻定，通过在相续中生起这四种，必定摧毁烦恼魔、蕴魔、死魔、天子魔这四种魔，并具备各自果的功德。超越各自的痛苦的四种悲伤，超越有无常断的四边。因此，由于上下乘不一致且各不相同，各自的经典中获得各自的果位佛陀，也就像这些乘各自的分别念的见解，以及随顺的行为，以及修行禅定的道路有上下次第或区别一样，最终成就的果位佛陀们也依次有区别。其原因是，见解的高低之分，下者遮蔽上者的意义，因此才区分开来。
English
Having departed for the benefit of oneself and others, being comfortable because of the absence of the suffering of inferior afflictions and conceptual thoughts. The differences between the four Tathagatas are: The Madhyamaka departs by maturing that meaning in the same way that ultimate truth is emptiness and free from elaboration. Kriya (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) in the same way that the mind is pure and free from the four extremes. Yoga in the same way that the realm of phenomena is free from the eight extremes of elaboration. Mahayoga in the same way that appearance and emptiness are non-dual. Those meanings mature and depart, there are eight in total. The difference between the completeness and incompleteness of the twenty-five numbers of the three kayas, the three families, the five families, the letter wheel great assembly, body, speech, mind, qualities, and activities, and the difference between the nature of the fruit, temporary and ultimate, and the excellence of qualities such as blessings and abilities. Secondly, the distinction of the Victorious One, the Bhagavan, with reasons. Therefore, for the Victorious One and the Bhagavan of each vehicle, there are two systems, the common vehicle and the supreme Maha Bhagavan, as before. If these meanings are explained in detail, the path, skillful means, and wisdom liberation path of each of the four vehicles, at the time of the all-illuminating of the cause vehicle, the Vajra-like Samadhi that makes non-discrimination a strength, and Kriya (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) the three families become strength, the strength of Yoga with signs and without signs, the Vajra-like Samadhi that Mahayoga makes non-duality a strength, by generating these four in the continuum, they will surely destroy the four maras of affliction, aggregates, death, and the son of the gods, and possess the qualities of their respective fruits. Transcending the four sorrows of their respective sufferings, and transcending the four extremes of existence, non-existence, permanence, and annihilation. Therefore, since the upper and lower vehicles are inconsistent and different, the attainment of Buddhahood, the fruit of each of their own scriptures, is also like the views of the conceptualizations of each of these vehicles, and the corresponding conduct, and the paths of practice and samadhi have an order or difference of upper and lower, so too, the Buddhas who are the ultimate accomplished fruit have differences in order. The reason for this is that the lower obscures the meaning of the higher because of the high and low divisions of views, and therefore they are distinguished.
Chinese
母续喜乐受用之差别。如是各别乘之薄伽梵有差别故，大喜乐亦有差别。喜乐大受用之差别亦是，经部即是因乘，以及作部克里亚和瑜伽部的瑜伽二者的续部经典各自如何宣说那般受用。上面的玛哈大喜乐不是下面的意识所能及的。第四，果之差别有四。第一，真实显示成佛之差别。因为先前的理由，上下乘之喜乐次第有大小。因为各别乘各自的果位佛陀有差别的次第。不是仅仅以名称的类别或者功德的部分来区分差别，上下乘的果本质不同，因此，下面的果比玛哈的果更为殊胜。第二，共同的三地显示为真实义的必要。那么，解说上下乘的果有什么必要呢？为了让下部各乘以道的勤奋而使心续疲惫者，对果生起欢喜心，因此对菩萨宣说普光地，对克里亚宣说三族金刚持地，对瑜伽宣说密集显现。第三，以功德部分假立的究竟三地。下乘果的究竟是玛哈果的苏尼莲花眼，文字轮大集会，以及智慧上师地三者没有好坏和高低差别。是从功德的部分来说的。第四，以上下次第以比喻的方式显示。因为乘有差别，因此上下乘各自的果的差别如同阶梯一般有高低。也就是说，善于引导所化之有情，内道的玛哈瑜伽乘以此能真实获得究竟的果，对于不能真实进入此乘者，依靠不同于共同乘的其他共同道阶梯的乘之方便，随其所愿而进入，之后从下乘生起对上乘的认识。
English
The difference of enjoyment of bliss in the Mother Tantra. Thus, because the Bhagavan of each vehicle is different, great bliss is also different. The difference of great enjoyment of bliss is also enjoyed as it is proclaimed in the respective tantric texts of the Sutra, which is the causal vehicle, and the two, Kriya of Action Tantra and Yoga of Yoga Tantra. The great Maha bliss above is not within the comprehension of the lower ones. Fourth, the difference of the fruit has four aspects. First, the actual showing of the difference of Buddhahood. Because of the previous reason, there is a difference in the order of bliss of the higher and lower vehicles. Because the Buddhas of the fruit of each vehicle have a different order, the difference is not distinguished merely by the category of names or the part of qualities. Because the fruit of the higher and lower vehicles is different in nature, therefore, the fruit of Maha is more excellent than the fruit of the lower ones. Second, the necessity of showing the three common grounds as the true meaning. So, what is the necessity of explaining the fruit of the higher and lower vehicles? In order to generate joy in the fruit for those whose minds are exhausted by the effort of the path of each of the lower vehicles, therefore, the ground of all-illuminating light is proclaimed to the Bodhisattva, the ground of the three families of Vajradhara to Kriya, and the dense array to Yoga. Third, the three ultimate grounds imputed from the part of qualities. The ultimate of the fruit of the lower vehicle is the Suni lotus eye of the Maha fruit, the great assembly of the wheel of letters, and the ground of the wisdom lama, the three have no difference of good or bad, high or low. It is spoken from the part of qualities. Fourth, showing the order of higher and lower by way of example. Because there is a difference in the vehicle, therefore the difference of the fruit of each of the higher and lower vehicles is like a ladder with high and low. That is to say, this Inner Maha Yoga vehicle, which is skilled in the means of leading beings to be tamed, actually obtains the ultimate fruit, and for those who are unable to actually enter this, relying on the means of the vehicle of the common path ladder other than the uncommon vehicle, they are allowed to enter as they wish, and then from the lower vehicle, generate the understanding of the higher vehicle.
Chinese
确立道次第有三。第一，恶器之相。不以无上菩提为主，仅将微小的过失作为重点，专门追求世间今生的利益和名声。不能保守秘密，将密咒的伟大精华泄露给不具器者。以及向他人炫耀深奥口诀之人。第二，恶器之例。从前，有一位名叫牟帝迦降生的王子，当他一笑时，口中会吐出许多珍珠。有一位名叫力胜的国王，为了得到珍珠，召见王子，让他处于非常散漫的状态，等待他发笑。那位国王有一位名叫顶髻女王美人的妃子，被侍从们安置在珍宝的宝座上。国王给她戴上小小的珍宝戒指，侍从们一碰到花就发出“阿娜娜”的声音哭泣。有一个名叫隐黑的婆罗门，与她约定时间，但她违背了约定，他敲打着旧鼓，看到她发出“嘿嘿”的声音。还有茅草棚，即婆罗门的苦行者，名叫火施尸送。他的供养处有一个人，他说：“我拒绝接受未施舍之物”，当他向他人乞火时，带着沾满灰尘的法衣前来。猪中有一个偷盗所有获得财物的人。他看到铁匠家有一个金匣子，便将其藏在石臼下。他将石臼不知不觉地放在铁匠家的金匣子上，毫不费力地偷走了黄金。还有像鹦鹉一样的人。他看到一群鹦鹉嘴里插着翅膀的羽毛喝水。他问它们在做什么。它们说，它们担心水里有生物会死去。当没有人在时，它们会捡起并吃掉所有看到的生物。秘密邪淫是愤怒女鸠摩罗的母亲。她不喜欢丈夫，说：“我已断绝与男性的接触。”当她给儿子喂奶时，会在衣服上挖一个洞来喂。在猪中，她被看到行淫，积攒邪淫。诸如此类的事情并没有带来欢乐，而是令人厌恶。世尊说，这是多么令人厌恶啊！王子将此事编成偈颂说道：女王花落泪
English
There are three ways to establish the stages of the path. First, the characteristics of a bad vessel. Not prioritizing the unsurpassed Bodhi, but focusing on minor faults, and specifically pursuing worldly gains and fame in this life. Being unable to keep secrets, leaking the great essence of secret mantras to those who are not qualified vessels. And those who boast about profound instructions to others. Second, examples of bad vessels. Once upon a time, there was a prince named Mutika-descended, who would vomit many pearls from his mouth when he laughed. There was a king named Strength-Victorious, who, wanting the pearls, summoned the prince and placed him in a very distracted state, waiting for him to laugh. That king had a queen named Crest-Queen Beauty, who was placed on a jeweled throne by her attendants. The king put a small jeweled ring on her finger, and the attendants cried out "Anana" when they touched a flower. There was a Brahmin named Hidden-Black, who made an appointment with her, but she broke the appointment, and he beat the old drum, seeing her make a "Hehe" sound. There was also a grass hut, that is, a Brahmin ascetic named Fire-Offering Corpse-Carrier. There was someone at his place of offering who said, "I refuse to accept what has not been given," and when he begged for fire from others, he came with a Dharma robe covered in dust. Among the pigs, there was someone who stole all the wealth he obtained. He saw a golden box in the blacksmith's house and hid it under the mortar. He unknowingly placed the mortar on the blacksmith's golden box and stole the gold without any effort. There are also people like parrots. He saw a group of parrots drinking water with wing feathers inserted in their mouths. He asked them what they were doing. They said they were worried that there were creatures in the water that would die. When no one was around, they would pick up and eat all the creatures they saw. Secret adultery is the mother of the wrathful woman Kumara. She disliked her husband and said, "I have cut off contact with men." When she breastfed her son, she would make a hole in her clothes to feed him. Among the pigs, she was seen committing adultery and accumulating sinful deeds. Such things did not bring joy, but were disgusting. The Blessed One said, how disgusting! The prince composed a verse about it, saying: Queen flower falling tears.