Chinese
自显不转为真。如《意集经》中说：于常亦应执取，于无常亦应执取，于有亦应执取，于无亦应执取，于一亦应执取，于异亦应执取，于解脱异性亦应执取。如是等等，在种子的所有果位中也这样说过。因此，认为是一续者，是认为无依而能成办；认为不杂者，是认为有依而能成办；而自宗是认为无别自性而能成办的宗派。第三，果的差别有三。说。第一，若从名称数量的差别上分，有不可思议者。正。秘密乘不共的五身任运成就的第六胜者，其名号，如前所说，有善逝、如来、薄伽梵、正等觉佛、大喜等无量名号，然于此第二者中摄略而示，此有二。说。第一，略示，正。此处略示身，因有体性、方式和差别三种，以数量区分则有体性的差别，以方式区分则有差别，仅说名称种类的差别。此处劝诫说，要通达此处简略宣说的各乘果位的差别之义。第二，广说者有三。说。第一，果的体性差别，正。嘛哈的果的体性是五身、语、意、功德、事业，且每一个又各有五，共二十五种任运成就的第六佛。下部乌玛、克里亚认为圆满三身佛，因此各自的宗派，自宗的佛和嘛哈的佛二者，数量圆满不圆满的差别是，乌玛派认为普光法身一者，克里亚认为三族，瑜伽认为五族，嘛哈则认为二十五种任运成就。体性有为无为的差别是色身，乌玛派认为色身仅为应化所显现，克里亚认为三族，瑜伽认为
English
Self-appearance does not change into truth. As it says in the Gongdü: "One should also grasp onto permanence. One should also grasp onto impermanence. One should also grasp onto existence. One should also grasp onto non-existence. One should also grasp onto oneness. One should also grasp onto otherness. One should also grasp onto liberation from the nature of otherness." And so on. It is also said in all the instances of the fruit within the Spar Khab. Therefore, to consider it as one continuum is to consider that it accomplishes meaning without reliance. To consider it as unmixed is to consider that it accomplishes meaning with reliance. And our own system is the system that considers that it accomplishes meaning through inseparable essence. Third, there are three distinctions of the fruit. Enumeration. First, if divided by the distinction of name and number, there are the immeasurable ones. Correct. The sixth Victor, the spontaneously accomplished five kayas of the uncommon Secret Vehicle, its names, as mentioned above, include Sugata, Tathagata, Bhagavan, Samyaksambuddha, Mahaharsa, and so on, with countless names. However, in this second one, it is summarized and shown, which has two. Enumeration. First, brief explanation, correct. Here, the body is briefly explained, because there are three aspects: essence, mode, and distinction. Distinguishing by number, there is the distinction of essence. Distinguishing by mode, there is distinction. Only the distinction of name categories is mentioned. Here, it is advised to fully understand the meaning of the distinctions of the fruits of each vehicle that are briefly explained here. Second, the extensive explanation has three. Enumeration. First, the distinction of the essence of the fruit, correct. The essence of the fruit of Maha is the five kayas, speech, mind, qualities, and activities, and each of these also has five, totaling twenty-five spontaneously accomplished sixth Buddhas. The lower Uma and Kriya consider the Buddha to have perfected the three kayas. Therefore, the difference between the completeness and incompleteness of the number of Buddhas in their respective tenets, the Buddha of their own system and the Maha Buddha, is that the Uma school considers the single Dharmakaya of Samantaprabha, Kriya considers the three families, Yoga considers the five families, and Maha considers the twenty-five spontaneously accomplished ones. The difference between the essence being conditioned and unconditioned is the Rupakaya. The Uma school considers the Rupakaya to be merely an appearance to those to be tamed, Kriya considers the three families, and Yoga considers the
Chinese
不显现的帝释天神之主也有生有灭，所以是积聚的。摩诃的第六者，具有总相，是非积聚的色身。从加持显现与不显现的差别是：这三者从各自果位的地界上不正直，而摩诃则显现为文字轮的地界正直。作用大小的差别是：中观宗对声闻缘觉以下，克里亚对中观宗以下，瑜伽对邬波瑜伽以下，摩诃瑜伽以下，以顺逆的方式起作用。这样从四种差别推测的意义是，果自身体性的差别是明显的。第二，获得果位后，意趣之续的安住方式的差别，正直。那些佛的意趣的安住方式是中观宗、克里亚、瑜伽、摩诃和各自果位的四种，胜者普光三族金刚持，密集，五身任运成就和这四者的差别是：中观宗认为融入一个续，外续部说从那之中解脱而各自分别。摩诃的这个地界只是显示正直的方法，因为摩诃如上面所说。因此，意趣续的安住方式的差别是超越思维的。第三，果位的名称种类的差别有四种：善逝如来和如来之间的差别，胜者薄伽梵的差别，附带理由，喜乐受用的差别，以及上下乘的果位的差别。第一种有两种：共同乘的善逝如是逝去，以及由此推测的摩诃的善逝如是逝去。第一种有三种：解脱道的善逝如是逝去的方式，方便道的差别，以及释迦牟尼佛逝去的方式。第一种有两种：计数。第一，菩萨的逝去方式，正直。果位的名称种类的差别是，相对于声闻缘觉是大乘，相对于密咒是见行低劣的菩萨乘，以共同的因位的二资粮积累的力量，在果位普光之地安乐逝去，意义
English
The unmanifest Indra, lord of the gods, also has birth and death, so it is compounded. The sixth of Maha, possessing the general form, is the uncompounded form body. The difference between appearing and not appearing from blessings is: these three are not upright from the ground of their respective fruits, while Maha appears to be upright from the ground of the letter wheel. The difference between the magnitude of the function is: Madhyamaka acts on Sravakas and Pratyekabuddhas and below, Kriya acts on Madhyamaka and below, Yoga acts on Upa Yoga and below, and Maha Yoga acts on Maha Yoga and below, in a forward and reverse manner. Thus, from the meaning inferred from the four differences, the difference in the nature of the fruit itself is clear. Second, the difference in the way the continuum of intention abides after attaining the fruit, and straight. The way those Buddhas' intentions abide is Madhyamaka, Kriya, Yoga, Maha, and the four victors of their respective fruits, the all-illuminating three-family Vajradhara, Dense Array, the spontaneously accomplished five bodies, and the difference between these four is: Madhyamaka believes in merging into one continuum, and the outer tantras say that they are liberated from it and are separate. This ground of Maha is only shown as a straight method, because Maha is as mentioned above. Therefore, the difference in the way the continuum of intention abides is beyond the measure of thought. Third, there are four differences in the types of names of the fruit: the difference between Sugata Tathagata and Tathagata, the difference between the Victorious One Bhagavan, with reasons attached, the difference between joy and enjoyment, and the difference between the fruits of the higher and lower vehicles. The first has two: the Sugata of the common vehicle thus gone, and the Sugata of Maha thus gone, inferred from this. The first has three: the way the Sugata of the path of liberation thus goes, the difference of the path of means, and the way Shakyamuni Buddha goes. The first has two: counting. First, the way of the Bodhisattva's going, straight. The difference in the types of names of the fruit is that, relative to Sravakas and Pratyekabuddhas, it is the Mahayana, and relative to the Secret Mantra, it is the Bodhisattva vehicle with inferior view and practice. With the power of accumulating the two accumulations of the common cause, it goes happily to the ground of the all-illuminating fruit, meaning
Chinese
此外，证悟无生之法，果为法性空性，安住于如是之性中逝去，也是为了在无数三大劫中修行道，在那时如前一样，依靠积累共同的二资粮，安住于实相法性如是之性中逝去。第二是行为方式的逝去方式。 正。 关于密宗外续的乘，进行沐浴和清洁的行为，以克里亚的方式证悟智慧的见解，以及成就果位的支分，观修十一尊本尊的瑜伽禅定清晰，念诵咒语的数量圆满，这也是将果位三族本尊坛城中本来成佛者作为道，从而于意乐中安乐逝去，或者在三族金刚持的处所，自心清净，远离四边垢染，如是显现而逝去。 第二，关于一切道之逝去方式有二：数。 第一，名相方式的逝去方式，正。 分为解脱道逝去，或者以方便道灌顶而逝去。 灌顶处所何处？ 一般处所为印度境内的鹫峰山等处，特别是在具足福德和业缘的处所，名为寂静处沙堆翼端处灌顶。 谁灌顶？ 千五百阿罗汉聚集灌顶。 灌顶何种灌顶？ 此比丘是世尊亲见的眷属，以真实语灌顶。 灌顶于谁？ 灌顶于婆罗门老妇之子，名为比丘舍利子者。 为何目的灌顶？ 为立为王位继承者而灌顶。 依靠何种物质灌顶？ 如同依靠语言和文字灌顶一样吗？ 如同比丘舍利子受灌顶而获得阿罗汉果一样。 现在也如同喇嘛受灌顶而成佛一样。 例如世间上某某人受灌顶而获得权力一样。 此外，从口耳传承金刚桥中说：在鹫峰山的翼端，在寂静处沙堆翼端处，是执著实有之种姓者，婆罗门老妇之子，名为比丘舍利子者，自己的痛苦烦恼已尽，成为王位继承者。
English
Furthermore, passing away while abiding in suchness, the fruit of emptiness, the nature of reality, which is unborn, is also for the sake of traversing the path in countless three great kalpas. At that time, as before, relying on accumulating the two common accumulations, one passes away while abiding in the reality of suchness, the nature of reality. The second is the manner of passing away according to the mode of action. Right. Regarding the outer tantra vehicle of secret mantra, performing the actions of bathing and cleansing, realizing the view of wisdom in the manner of Kriya, and the limbs of accomplishing the fruit, the yoga meditation of visualizing the eleven deities is clear, and having completed the number of mantra recitations, this also takes the one who is originally enlightened in the mandala of the three-family deity as the path, thereby passing away in bliss in intention, or in the place of the three-family Vajradhara, one's own mind is pure, free from the stains of the four extremes, and thus manifests and passes away. Second, regarding the manner of passing away of all paths, there are two: Number. First, the manner of passing away according to the mode of characteristics, Right. Divided into passing away on the path of liberation, or passing away by means of empowerment on the path of skillful means. Where is the place of empowerment? The general place is in the country of India, at Vulture Peak Mountain, etc., especially in a place with merit and karmic connection, empowerment is given at a solitary place called Sand Dune Wing Tip. Who empowers? A thousand five hundred Arhats gather and empower. What empowerment is given? This monk is a retinue who has seen the face of the Bhagavan, empowerment is given with truthful words. To whom is empowerment given? Empowerment is given to the son of a Brahmin old woman, named Bhikshu Sariputra. For what purpose is empowerment given? Empowerment is given in order to establish him as the regent. Relying on what substance is empowerment given? Is it like empowerment relying on words and letters? Just as Bhikshu Sariputra attained Arhatship by receiving empowerment. Now, just as a lama becomes a Buddha by receiving empowerment. For example, in the world, so-and-so receives empowerment and gains power. Furthermore, from the Oral Transmission Vajra Bridge it says: On the wing tip of Vulture Peak Mountain, in the solitary place Sand Dune Wing Tip, is a lineage that clings to reality, the son of a Brahmin old woman, named Bhikshu Sari, whose own suffering and defilements are exhausted, becomes a regent.
Chinese
名为土地之基。五百一十万阿罗汉聚集。为大士灌顶。如是说。关于菩萨的灌顶。口耳传承中说。菩萨具慧者，受持调伏之律仪，依止证悟二谛之道，了知有情相续之相，结合寂止相关的六处，以胜观之明晰安立三时。以寂止为依而得处所，从二种禅定之结合中，将空性即视为空。以一月而依止，彼即依止于空性。从彼空性之广大虚空中，以大雨大风之出，安住多劫亦有可能。愿力强大迅速成就。具身加持者伸出手，以手之伞盖覆盖，从寂止所依之界中唤起。以有相之方便而依止，以表征圆满身之印。于一切善逝刹土宣扬。金刚宝瓶衣和，以自相手印灌顶，灌顶殊胜明之诸灌顶。因是欲乐信受之语，获得我慢有相之乐。彼亦以易于调伏之灌顶而为善逝。如是说。第二是克里亚派的逝世方式。询问。于何处灌顶？总的地点是在瓦拉纳西的特殊地点，即堆积的尸陀林中，在无不净之垢且凉爽的房间内灌顶。为谁灌顶？为克里亚种姓的圣者斯日图萨拉瓦，婆罗门居家士。为库库拉匝三者灌顶。由谁灌顶？由清净之金刚手灌顶。依靠何物灌顶？依靠金刚交杵等八或九种神之显现之物灌顶。为何目的而灌顶？为了安置于三族金刚持之地上而灌顶，结果是如实获得三族金刚持之地的状态，后学者亦如是相应。彼亦出自口耳传承金刚桥中。于瓦拉纳西之凉室内，由清净之手金刚手，以手掌清净之香涂抹，以三族之力绘制坛城。必须依止三圣者，铺设九面幻化之镜，以专注而净治事物之分别。