Chinese
四种菩提是：菩提萨埵普遍光明，克里亚金刚持，瑜伽密集庄严，嘛哈瑜伽莲花眼显现之时，无分别，以三族之力所成的地，有相无相，勇猛行，或二谛无别金刚喻定，十地究竟和，普遍光明和，金刚持和，密集庄严以下的所有见障得以清净。 “和”是总结的词语，四种证悟是：果普遍光明三身和，三族和，五族和，莲花眼的五身证悟为五智。四种善逝是：普遍光明等四者显现之时，究竟和普遍光明和，金刚持和，密集庄严以下的所有见障之刺痛消失而安乐，为了自他而逝的四者。四种如来是：中观的胜义离戏论和，克里亚的清净远离四边之垢染和，瑜伽的无相和，嘛哈瑜伽的显空无二的如是，那些意义成熟故为逝者四者，共八者。下乘的果是：字母轮大集会的身语意功德事业二十五之数未圆满，而此的果圆满，故以数量的差别而超胜，且下乘的果的自性是显空无别故以自性差别而超胜。此能成办瑜伽以下的作用，故有成办作用的能力大小，故以能力而超胜。那些意义广说的话，四种菩提的差别是：其中菩提萨埵是，烦恼所知二障清净，解脱故为菩提，获得十一普遍光明地故为证悟。克里亚是，烦恼之刺痛转变而分离故为菩提，获得三族金刚持地故为证悟。瑜伽是，烦恼等清净转变清净故为菩提，获得五族密集庄严佛故为证悟。嘛哈是烦恼和所知障等摄为己用，于自生智慧中解脱故为菩提，五身任运成就故，无染莲花眼佛获得故
English
The four bodhis are: Bodhisattva Samantaprabha (All-Illuminating), Kriya Vajradhara, Yoga Dense Array, and when Mahayoga Lotus Eye is manifested, non-conceptualization, and the ground accomplished by the power of the three families, with and without characteristics, courageous conduct, or the vajra-like samadhi of non-duality of the two truths, the ten grounds are ultimate and, Samantaprabha and, Vajradhara and, all the obscurations of view below Dense Array are purified. "And" is a concluding word, the four realizations are: the fruit Samantaprabha three bodies and, the three families and, the five families and, the five bodies of Lotus Eye are realized as the five wisdoms. The four Sugatas are: when the four, such as Samantaprabha, are manifested, the ultimate and Samantaprabha and, Vajradhara and, the pain of the obscurations of view below Dense Array disappear and are blissful, the four who depart for the sake of self and others. The four Tathagatas are: the ultimate reality of Madhyamaka free from elaboration and, the purity of Kriya free from the defilements of the four extremes and, the non-characteristic of Yoga and, the suchness of Mahayoga, the non-duality of appearance and emptiness, because the meaning of those is matured, they are the four who have gone, totaling eight. The fruit of the lower vehicle is: the body, speech, mind, qualities, and activities of the great assembly of the wheel of letters are not complete in the number of twenty-five, but the fruit of this is complete, therefore it is superior due to the difference in number, and the nature of the fruit of the lower vehicle is the non-duality of appearance and emptiness, therefore it is superior due to the difference in nature. This can accomplish the function of Yoga and below, therefore there is a difference in the ability to accomplish the function, therefore it is superior in ability. If those meanings are explained in detail, the differences of the four bodhi are: among them, the Bodhisattva is, having purified the afflictions and cognitive obscurations, because of liberation it is bodhi, having attained the eleventh Samantaprabha ground it is realization. Kriya is, having transformed and separated the pain of afflictions it is bodhi, having attained the Vajradhara ground of the three families it is realization. Yoga is, because afflictions and so on are purified, transformed, and purified it is bodhi, having attained the Buddha of the five families, Dense Array, it is realization. Maha is, having subdued afflictions and cognitive obscurations and so on, because of liberation into self-born wisdom it is bodhi, because the five bodies are spontaneously accomplished, the undefiled Lotus Eye Buddha is attained
Chinese
通达。 善逝的差别有四种：菩萨清净烦恼而解脱后，于意乐安乐中，前往十一光明普照之地；克里亚者断除烦恼痛苦而解脱后，于意乐安乐中，成为金刚持；瑜伽者转化烦恼痛苦而解脱后，于加持意乐安乐中，前往密集庄严之地；嘛哈者将一切戏论痛苦摄为己用而自解脱，于意乐大乐无有明灭中，前往莲花眼之地。 四如来是：菩萨证悟离戏空性后，如是而逝；克里亚证悟法界智慧二无别，以及世俗本尊坛城后，如是而逝；瑜伽者证悟自心离边大遍照，以及世俗器情本尊坛城后，如是而逝；嘛哈证悟轮涅二无别且真谛无别，远离行境后，如是无有来去而逝。 ༈ 具有理证的诸佛世尊的差别，以及正直。 因此，各乘的佛陀和世尊，也如前一样，有共同乘和殊胜嘛哈瑜伽两种方式。 共同逝世的方式是：四乘各自的道方便道，以及智慧解脱道二者，在相续中生起各自的金刚喻定四种，必定摧伏各自的四魔，超越各自的痛苦寂灭，超越四乘的有无常断四边。 殊胜的逝世方式是：如此，由于各乘之下不相同，各不相同，因此，各自宗派的各自果位成佛，也是，对于那些乘，证悟的见解和，随顺的行为和，修持禅定的道等，有上下次第或差别一样，最终成就的边，果位佛陀等，也依次有差别。 其中的理由是：以见解的障碍的有无，或者，执着的程度大小的次第来区分的。
English
Accomplished. The distinctions of the Sugatas are fourfold: Bodhisattvas, having purified and separated from afflictions, in the bliss of intention, go to the realm of elevenfold all-illuminating light; Kriya practitioners, having severed and separated from the thorns of affliction, in the bliss of intention, become Vajradharas; Yogis, having transformed and separated from the thorns of affliction, in the bliss of blessing intention, go to the realm of dense array; Mahas, having gathered all the thorns of elaboration into their power and self-liberated, in the bliss of great bliss without clarity and obscuration, go to the realm of the lotus eye. The four Tathagatas are: Bodhisattvas, having realized emptiness free from elaboration, thus go; Kriya practitioners, having realized the non-duality of the expanse of wisdom and the mandala of the deity in conventional truth, thus go; Yogis, having realized their own mind as the great all-illuminating one free from extremes and the mandala of the deity, vessel and essence, in conventional truth, thus go; Mahas, having realized that samsara and nirvana are non-dual and that the ultimate truth is inseparable, free from the sphere of activity, thus go without coming and going. ༈ The distinctions of the Victorious Ones, the Bhagavat, with reasons and straightforwardness. Therefore, the Buddhas and Bhagavat of each vehicle also have two systems, the common vehicle and the supreme Maha Yoga, as before. The common way of passing away is that the four vehicles each have their own path of skillful means and the path of wisdom and liberation. By generating the four vajra-like samadhis of each vehicle in their own continuum, they will surely conquer their own four maras, transcend their own suffering of nirvana, and transcend the four extremes of existence, non-existence, permanence, and annihilation of the four vehicles. The supreme way of passing away is that since the lower vehicles are dissimilar and different, the attainment of Buddhahood, which is the fruit of each of their own doctrines, also has differences in the order of superiority and inferiority in the view of realization, the corresponding conduct, and the path of practice of samadhi for those vehicles. Similarly, the ultimate attainment, the fruition of Buddhahood, also has differences in order. The reason for this is that the distinction is made by the presence or absence of the obscuration of view, or by the degree of attachment.
Chinese
近乎黄金的因果身，身形相符因果大，果实与荞麦豆果，因果二者差别胜。同样大小乘，因果以见解区分。如是观察所有下乘，果亦观察至究竟。上乘之上即解脱，果亦差别极殊胜。如是说故，认为果无差别者，是对密咒极度愚昧。喜乐受用之差别，正直。如是各乘之薄伽梵有差别，则显示大喜乐亦有差别。大喜乐之受用亦多，即事相之乘，与行部克里亚续之乘，及瑜伽部之乘，瑜伽内外二者。如各自续典中所说而受用。又是，以上乘之大喜乐，非下下之意想，或说以上乘之摩诃瑜伽大喜乐，非下乘之意想。上下乘之果差别有二，计数，地之差别衡量，正直。以前之理故，上下乘之大喜乐亦有次第，故各乘之果地佛陀亦有功德差别，或有上下之次第故，非仅名称之差别或功德少分之差别，次第如是自性上，后者胜于前者，而摩诃瑜伽此者胜于一切。༈。下者之果是了义，而摩诃之三地是功德分上安立。正直。又如前者，说上下乘之果有何必要耶？为使下乘各自以道之勤奋而疲惫之有情，于果生起欢喜故。于因之乘，果示现为普光佛之刹土，克里亚部示现为三族金刚持，瑜伽部示现为名为密严刹土。此摩诃瑜伽之究竟果地乃是，莲花眼与，字轮。
English
The body of cause and effect, close to gold. The body is fitting, the cause and effect are great. Fruits, buckwheat, beans, and berries too. Cause and effect are both supremely distinct. Likewise, the Great and Small Vehicles. Cause and effect are distinguished by view. Thus, by examining all the lower ones. The fruit is also completely exhausted by examination. The higher and higher ones are liberated. The fruit is also supremely distinct. As it is said, to think that there is no difference in the fruit. Is to be extremely ignorant of mantra. The difference in enjoyment of pleasure, and straight. Thus, since the Bhagavan of each vehicle is different. It shows that there is also a difference in great pleasure. The enjoyment of great pleasure is also. Many, that is, the vehicle of intrinsic nature. And the vehicle of Kriya Tantra of action. And the Yoga Tantra vehicle has two yogas, inner and outer. It is enjoyed as it is proclaimed in each of its own tantric texts. That is also. The great pleasure of the higher vehicle. It is said that it is not the imagination of the lower ones. Or the great pleasure of the higher Mahāyoga. It is said that it is not what the lower ones imagine. There are two differences in the fruit of the higher and lower vehicles. Count, the difference in the measurement of the ground, and straight. For the sake of the previous reason, there is also a sequence of great pleasure in the higher and lower vehicles. Therefore, the Buddhas of the fruit ground of each vehicle also have differences in qualities. Or because there is a sequence of higher and lower, it is not just a difference in the name or a small part of the quality. In order, the latter is superior to the former in nature. And this Mahāyoga is superior to all. ༈. The fruit of the lower is definitive, and the three grounds of Mahā are established on the part of qualities. Straight. Also, as before. What is the need to explain the fruit of the higher and lower vehicles? In order to make those sentient beings who are exhausted by the efforts of the path of each of the lower vehicles. For the sake of generating joy in the fruit. In the vehicle of cause, the fruit is shown as the realm of the Buddha of Universal Light, the Kriya section is shown as the three-family Vajradhara, and the Yoga section is shown as the ground called Dense Array. The ultimate fruit ground of this Mahāyoga is. Lotus Eyes and, the Wheel of Letters.
Chinese
以及，智慧上师这三者，不是好坏和高低，而是从功德的方面来说的。最初的三个词是暂时的地。后面的词是，莲花眼，文字轮坛城的地，以及智慧上师的地。根本续中说：地的差别有十三种，因果差别自然圆满。以及《方便索》中说：超越普光的地，变成莲花眼时，显示智慧的大加持。如是说。大莲花眼，阿努的文字轮坛城，阿底的智慧上师的地这样解释。如莲花所说，是大金刚萨埵名号圆满的地。这样说的。如佛陀秘密所说，这三个地都解释为大地的功德的名称。小道中说：因离于行境故无染着，也获得莲花眼的地。因蕴等自性显现为天神，也获得现证菩提坛城的地。其自性光明，是现证智慧上师的地。如是说。总结并以差别之理作结。真实。因为有差别，所以上下乘各自的果的差别，就像山崖阶梯的台阶一样，有高低的次第。也就是说，善于引导所化众生。内道的玛哈瑜伽的乘，能真实获得究竟的果。对此不能真实进入的那些人，通过不同于共同乘的其他的乘，依靠共同道次第的乘的方法，让其进入所喜好的乘，并从下乘向上乘转化认识，最终玛哈瑜伽，此的果将会成就。共同的乘是我们自己的各种道路方法的，获得乘自身之果的佛陀的地。共同乘的果和殊胜乘的果上下二者，说体性相同且没有差别的人们，是没有见到密咒的经论意义，而说的是自己分别念的黑暗幻化。上下乘的果有差别，所有的无上密咒的续部经论中都宣说，特别是获得了幻化自在的导师佛陀秘密自己的