English
Thus and so forth are spoken. Furthermore, to summarize briefly: five bodies, five speech, five minds, five qualities, and five activities, totaling twenty-five. These can also be summarized as: five bodies, speech, minds, qualities, and activities. As stated in the sutra: "It is the supremely majestic body." Thus and so forth are spoken. Fifth, the nature of the result is that, through the three stages of Kama, Generation, and Completion, without abandoning the appearance of one and many, it abides in the essence of being separate from one and many. As it is also said: "Within this very nature, separate from one and many, without beginning or middle, is suchness itself, self-born wisdom, appearing without location." Thus it is spoken. Sixth, if asked whether the result of the nine successive vehicles is one or different, some say that there is no difference between the basis and result of the nine successive vehicles, and that it is only a difference in method, so it is one. Then, do they say this from the perspective of the basis as it is, or from the perspective of those to be tamed? According to the former, all phenomena of samsara and nirvana, in the equality of dharmata, have no acceptance or rejection, so there is no falling into the side of succession in the vehicles, and they are liberated from the debate of whether the result is one or not one. According to the latter, the basis of the three stages of Kama, Generation, and Completion, all self-dharmas are inseparable from the great essence, and it is believed that there is no acceptance or rejection. Similarly, the characteristicists do not believe this, because according to the Hearers' vehicle, they believe that afflictions should be abandoned like enemies, thorns, and poisons, and they do not believe that they are without acceptance or rejection, and they do not believe that the result is achieved during the time of the cause, samsara. After abandoning the cause, samsara, they believe that the result, nirvana, is achieved. Thus, because there is a difference in the basis, there is also a difference in the method, and the difference in the result is also very great, and the self-victors also agree with this. The Bodhisattva vehicle believes that ultimate truth is only emptiness, and in relative truth, after purifying the phenomena of samsara and afflictions through practice, they obtain the three bodies of the result based on this, and they do not realize that there is no acceptance or rejection of afflictions and enlightenment, but believe that there is acceptance and rejection. Thus, because they do not realize equality and non-acceptance or rejection on the basis, there is also a difference in the method or path. Therefore, the difference in the result is also very great, which will be discussed below. Moreover, the characteristic secret
Chinese
此外，在克里瑜伽中，基、道、果三者也各有不同。自宗派认为，基是胜义谛空性本身。而克里瑜伽派认为，胜义是法界智慧无二无别，因此不认为是空性本身，因为显空无二无别，没有落入空性的一边，所以差别很大。因此，在道上，有远近和勤奋大小的差别。因此，果位三身的体性也差别很大。自宗派的三身之意是，胜义谛是有偏颇的。而克里瑜伽派的果位三身之意是，具有胜义无二无别的意义，没有落入空性的一边。因此，在见解上有无偏颇的差别。克里瑜伽二者各自有差别，克里亚派的胜义谛的真谛，虽然只是法界无二的唯一，却没有证悟无取舍的大显现。瑜伽派认为，胜义无二无别是无取舍的大显现的体性，所以差别很大。同样，在果位上也有很大的差别，果位的数量有圆满和不圆满的差别，以及见解上有无偏颇的差别。首先，在克里亚的三种姓中，不认为五种姓是真实圆满的。瑜伽认为五种姓是完全圆满的，所以数量圆满与否差别很大。第二，克里亚的果位之意是，虽然具有胜义法界智慧无二无别的意义，却没有具有无取舍的意义，所以见解是片面的。而瑜伽的见解是，胜义无二无别大显现具有无取舍的意义，所以见解没有落入片面。因此，在见解上有无偏颇的差别。再者，内外密咒之间，基和果也差别很大。外密咒认为，虽然实相本身在胜义谛上是法界智慧无二无别，却不认为轮涅的显现是任运成就的。因此，落入了胜义无别空性的一边，并且无法承认实相真谛无二无别，因此落入了真谛各异的一边。也没有证悟轮回涅槃平等性无取舍。
English
Furthermore, in Kriya Yoga, there are differences in the ground, path, and fruition. The characteristic school believes that the ground is solely ultimate emptiness. However, the Kriya Yoga school believes that the ultimate is the indivisibility of the Dharmadhatu and wisdom. Therefore, they do not consider it to be solely emptiness, because appearance and emptiness are indivisible. It does not fall to the side of emptiness, so the difference is great. Therefore, on the path, there are differences in distance and the magnitude of effort. Consequently, the nature of the three Kayas of the fruition also differs greatly. The characteristic school's understanding of the three Kayas is that the ultimate truth is biased. The Kriya Yoga school's understanding of the fruition's three Kayas is that it possesses the meaning of ultimate indivisibility and does not fall to the side of emptiness alone. Therefore, there is a difference in whether or not the view is biased. There are differences between the two Kriyas themselves. Although the ultimate truth of Kriya is only the single indivisibility of the Dharmadhatu, it does not realize the great manifestation free from acceptance and rejection. The Yoga school believes that ultimate indivisibility is the nature of the great manifestation free from acceptance and rejection, so the difference is great. Similarly, there is a great difference in the fruition, with differences in whether the number of fruitions is complete or incomplete, and whether or not the view is biased. Firstly, among the three families of Kriya, they do not consider the five families to be truly complete. Yoga believes that the five families are completely complete, so the difference between complete and incomplete numbers is significant. Secondly, the Kriya's meaning of fruition is that, although it possesses the meaning of the indivisibility of the ultimate Dharmadhatu and wisdom, it does not possess the meaning of non-acceptance and non-rejection, so the view is one-sided. The Yoga's view is that the ultimate indivisible great manifestation possesses the meaning of non-acceptance and non-rejection, so the view does not fall into one-sidedness. Therefore, there is a difference in whether or not the view is biased. Moreover, between outer and inner mantras, there is a very great difference in the ground and fruition. The outer mantra school believes that, although the nature itself is indivisible Dharmadhatu and wisdom in the ultimate truth, it does not believe that the appearances of samsara and nirvana are spontaneously accomplished. Therefore, it falls to the side of ultimate indivisible emptiness and cannot acknowledge the indivisibility of the true nature of reality, thus falling to the side of differing truths. It also does not realize that the equality of samsara and nirvana is free from acceptance and rejection.
Chinese
因此，会堕入取舍的偏颇之中。虽然从胜义谛来说，这二者没有差别，但从世俗谛来说，对一切事物，都执着于清净和不清净两种。这样说。密宗内道认为，基位事物自性的安住方式，即胜义谛本身，显现是任运成就的，因此不会堕入空性的偏颇；安住方式即世俗谛本身，轮回涅槃的一切法在平等性中没有取舍，因此不会堕入好坏取舍的偏颇；并且认为二谛也没有差别，因此不会堕入不同的偏颇。因此，基是否具有偏颇是有差别的。果的差别也很大，就像这其中所说：成就的宗派有差别，是被见解的障碍所区分的。这样说，成就的宗派是，将道的成就的宗派认定为果，它的果的差别是，就像这其中所说：数量圆满自性加持和，显现和作用大小的，衡量自性本身就清楚。这样说，果在种类圆满不圆满的差别上，以及自性任运成就与否的角度上，有为法与无为法的差别，特别是在法性上，从加持显现不显现的角度上，有堕入空性边与不堕入空性边的差别，在报身上，有见解堕入取舍边与不堕入取舍边的差别，以及化身度化众生的方式的差别等等，都应在下面的正文中了解。这样总义说完后，讲述正文意义是，总义第三，显现的果，宣说佛的密意有三。计数。承诺顶礼并宣说，正直。自性远离一切改造和虚假，身和智慧安住于自身，如实地显现圆满，对此无别的金刚持生起信心，是任运成就的持明。有些人认为这是对究竟佛的赞颂，但考察上面的赞颂，这显然是任运成就的持明。例如，在轮回中受生的方式，有胎生逐渐成熟，和化生圆满的方式同时成熟一样，道次第和
English
Therefore, it falls into the bias of acceptance and rejection. Although there is no difference between the two from the ultimate truth, from the relative truth, it clings to both purity and impurity in all things. So it is said. The inner tantric school believes that the abiding nature of the base object, the ultimate truth itself, is spontaneously accomplished in appearance, so it does not fall into the bias of emptiness; the abiding nature, the relative truth itself, all the dharmas of samsara and nirvana are equal, and there is no acceptance or rejection, so it does not fall into the bias of good and bad acceptance and rejection; and it believes that the two truths are not different, so it does not fall into the bias of difference. Therefore, there is a difference between whether the base has bias or not. The difference in the fruit is also great, as it is said in this: The end of achievement has differences, which are distinguished by the obscuration of views. So it is said, the end of achievement is, the end of the achievement of the path is identified as the fruit, and the difference of its fruit is, as it is said in this: The number is complete, the nature is blessed, and the appearance and function are large and small, and the measurement of the nature itself is clear. So it is said, the fruit has the difference of whether the type is complete or incomplete, and from the perspective of whether the nature is spontaneously accomplished or not, there is the difference between conditioned and unconditioned dharmas, especially in the nature of dharma, from the perspective of whether the blessing appears or not, there is the difference between falling into the extreme of emptiness and not falling into the extreme of emptiness, in the enjoyment body, there is the difference between the view falling into the extreme of acceptance and rejection and not falling into the extreme of acceptance and rejection, and the difference in the way the incarnation body liberates sentient beings, etc., should be understood in the following text. After explaining the general meaning, explaining the meaning of the text is, the third general meaning, the manifested fruit, explaining the Buddha's intention has three. Counting. Promising to prostrate and explain, upright. The nature is free from all transformation and falsehood, the body and wisdom abide in themselves, and the non-dual Vajradhara is manifested and perfected as it is, and faith arises, which is the spontaneously accomplished vidyadhara. Some people think that this is a praise to the ultimate Buddha, but after examining the above praises, it is obvious that this is the spontaneously accomplished vidyadhara. For example, the way of taking birth in samsara, there is the gradual maturation of womb-born, and the simultaneous maturation of the perfect way of transformation, the stages of the path and
Chinese
犹如雨水的根本道理一样，为了使显现变得有意义，将要讲述究竟的果位佛陀的意旨。正文内容分为两部分：总的指示和详细的解释。第一部分是总的指示：一般来说，道有三种特征，其中最后一个是果位究竟的特征，暂时的果位是四种持明。而其中的最后一个，最终的果位佛陀，是果位自身的体性，以及意旨的安住方式，还有显示上下乘果位的差别这三者的果位之身安立，以三种意义的方式显现的这些，要通过支分详细解释的门径来如实了解。详细解释分为三部分：果位的体性，意旨的安住方式，以及果位的差别。第一部分分为两部分：总的指示和详细的解释。第一部分是总的指示：像这样，在身体的安立中有三种意义，其中的第一个，果位的体性要讲述的是：从作为所依的角度来说是身，从传达信息角度来说是语，从意旨深奥的角度来说是意，从需求愿望产生的角度来说是功德，从行为作用的角度来说是事业，是奇妙稀有的法，像这样五者，或者每一个又各有五个，总共二十五种体性而安住。详细解释分为两部分：体性圆满任运成就，以及名相分别详细解释。第一部分分为三部分：计数，通过佛陀名号数量的角度来特别衡量，从而显示体性任运成就，以及端正。唉玛沃！意思是：不是从其他地方而来，而是果位自身显现而感到稀奇和惊叹。证悟了如实的意义，如实地显现了所知的事物的实相，因此称为圆满。从所有执着边解脱出来，因此称为醒悟。五身任运成就等等，所有功德都圆满，因此称为广大。胜利者是从轮回的战场中获胜者，即十一普光佛，以及瑜伽五部的佛陀，是下部的胜利者们。胜利者的胜利者是密咒玛哈瑜伽的佛陀。玛哈是下部乘的佛陀。天神的天神是寂静大乐的自性。