Chinese
当证悟地时，因无第十地以下烦恼分别的痛苦而安乐，为了自他的利益而逝去。当克里亚证悟金刚持地时，因无普光以下烦恼分别的痛苦而安乐，为了自他的利益而逝去。当瑜伽密集排列的地证悟时，因无克里亚以下烦恼分别的痛苦而安乐，为了自他的利益而逝去。当玛哈瑜伽莲花眼的地证悟时，因无瑜伽以下烦恼分别的痛苦而安乐，为了自他的利益而逝去。四如来之差别是，中观以胜义谛空性且离戏论而如是，因此其义成熟而逝去。克里亚以清净心远离四边而如是。瑜伽以法界远离八戏论边而如是。玛哈瑜伽以显现和空性无二而如是。那些意义成熟而逝去共有八种。三身和，三智和，五部和，字母轮坛城，身语意功德事业二十五数的圆满不圆满的差别，以及果的自性暂时和究竟的差别，以及加持和能力等等功德的差别殊胜。第二，胜者薄伽梵的差别具有理证和正直。因此，各个乘的胜者和薄伽梵也具有共同乘的，以及殊胜玛哈的薄伽梵，两种规矩如前者一样存在。如果广说那些意义，则四乘各自的方便道和智慧解脱道两种，以因乘的普光之时，以不分别作为力量的金刚喻定，克里亚以三族成为力量，瑜伽以有相无相的力量，玛哈瑜伽以无别作为力量的金刚喻定四种在相续中生起，烦恼的，蕴的，死主的，天子魔四种必定摧毁，且具有各自果的功德，从各自的痛苦的四种悲哀中解脱。
English
When the ground is realized, one departs for the benefit of oneself and others, being happy because there is no pain of afflictive emotions and discriminations below the tenth ground. When Kriya realizes the ground of Vajradhara, one departs for the benefit of oneself and others, being happy because there is no pain of afflictive emotions and discriminations below Samantaprabha. When the ground of Yoga's dense array is realized, one departs for the benefit of oneself and others, being happy because there is no pain of afflictive emotions and discriminations below Kriya. When the ground of Mahāyoga's lotus eye is realized, one departs for the benefit of oneself and others, being happy because there is no pain of afflictive emotions and discriminations below Yoga. The difference between the four Tathāgatas is that the Madhyamaka is thus empty of ultimate truth and free from elaboration, therefore one departs as its meaning matures. Kriya is thus with a pure mind free from the four extremes. Yoga is thus with the realm of phenomena free from the eight extremes of elaboration. Mahāyoga is thus with appearance and emptiness being non-dual. Those meanings mature and depart, totaling eight. The difference between the completeness and incompleteness of the twenty-five numbers of the three bodies, the three knowledges, the five families, the letter wheel mandala, body, speech, mind, qualities, and activities, and the difference between the nature of the result, temporary and ultimate, and the difference in the qualities of blessings and abilities, etc., are superior. Secondly, the difference of the Victorious One, the Bhagavan, is with reason and straightforwardness. Therefore, the Victorious One and the Bhagavan of each vehicle also have the common vehicle, and the supreme Mahā's Bhagavan, the two systems exist as before. If those meanings are explained in detail, the two paths of skillful means and wisdom liberation of each of the four vehicles, at the time of Samantaprabha of the causal vehicle, with non-discrimination as the power, the vajra-like samādhi, Kriya with the three families becoming the power, Yoga with the power of having signs and not having signs, Mahāyoga with non-duality as the power, the four vajra-like samādhis are generated in the continuum, the four demons of afflictions, aggregates, death, and the sons of the gods are definitely destroyed, and they possess the qualities of their respective fruits, and are liberated from the four sorrows of their respective sufferings.
English
Shiing. It transcends the four extremes of existence and non-existence, permanence and annihilation. Thus, the higher and lower vehicles are inconsistent and different from each other. The attainment of the fruit of Buddhahood in each of their respective scriptures is also due to the fact that these vehicles have their own realized views, and that the corresponding conduct, practice, and paths of meditative concentration have a hierarchical order or difference. Similarly, the ultimate accomplished fruit, the Buddhas, also have differences in sequence. The reason for this is that in the hierarchy of high and low views, the lower view obscures the meaning of the higher view, and that is why they are distinguished. As it says in the Treasury: "The view of the lower and lower, the upper and upper are not seen, it is obscured." And as it says in the Heart Essence: "The causal body of gold ore, equal in the body, the cause and effect are great, the fruit and mustard seed cause and effect are small, the cause and effect are both superior. Similarly, the cause and effect views of the great and small vehicles are different. Thus, all the lower ones are distinguished, the fruit or distinction ends, the upper and upper ones are liberated, and the fruit is also superior to them." And, the grounds and paths, and so on. The fruit of all vehicles, although it is the ultimate of each, is great, supreme, spontaneous, and incomparable. Third, the difference in enjoyment of joy, straight. Thus, since the Bhagavats of each vehicle are different, it is shown that there is also a difference in great joy. The difference in the enjoyment of great joy is also enjoyed as stated in the sutras of the Sutra Pitaka, that is, the vehicle of logic, and the Kriya of the Action Tantra, and the Yoga Tantra of the Yoga Tantra. The great joy of the above is not what the lower can match. Fourth, there are four differences in fruit: counting. First, the difference in attaining Buddhahood is shown to be real, straight. Because of the previous reason, the great joy of the higher and lower vehicles has a sequence, therefore, the Buddhas of each vehicle have a different sequence. It is not only distinguished by the category of names or the part of the qualities, the fruits of the higher and lower vehicles are not the same in nature, therefore, the fruit of the lower vehicle is not comparable to the Maha.
Chinese
果位超胜。第二，为了以正直之义显示共同的三地之必要。正直。那么，解说上下乘之果位有何必要呢？为了使下乘行者各自以道之勤奋，使心识疲惫者，生起对果位的欢喜。对菩萨来说，有普光地，对克里亚来说，有三族金刚持地，对瑜伽来说，有密严刹土之地，这样宣说。第三，究竟的三地是从功德分方面安立的。正直。那么，如《方便网》中说：“超越普光地，成为莲花眼时。”因此，下乘果位的究竟，大乘的果位地是莲花眼、文字轮大集、智慧上师地这三者，没有好坏和高低的差别，是从功德分方面说的。对此，《根本续》中说：“地之差别十三种，因果差别任运成。”以及《小道》中说：“离于行境故无染，莲花眼地亦圆满。蕴等自性显为天，现证大集地亦得。彼性自性光明故，现证智慧上师也。”那么，大乘究竟的三地有差别吗？没有吗？如果有，则不成为究竟。如果没有，则与所说的有差别相违。答：果位的三地，其自性虽无好坏和高低的差别，但从表示方式和作用的必要，以及功德不混杂的方面来说，所以没有相违。第四，以比喻的方式显示上下地的次第。正直。因为乘有差别，所以上下乘各自的果位差别，就像梯子的横木一样，有高低次第。也就是说，善于引导所化之士的内道玛哈瑜伽的这个乘，能使真实获得究竟的果位，对于不能真实进入此乘的那些人，通过其他的共同道次第的乘的方法，让他们随意进入，然后从下乘向上乘转变认识，最终通过这个玛哈瑜伽成就果位，而共同乘自己的道
English
The fruit is particularly excellent. Second, the necessity of showing the three common grounds as straightforward meaning. Straightforward. Then, what is the necessity of explaining the fruits of the higher and lower vehicles? In order to make those who are tired of the efforts of the lower vehicle practitioners on their respective paths develop joy in the fruit. For Bodhisattvas, there is the ground of Samantaprabha (all-illuminating), for Kriya, there is the ground of the three families of Vajradhara, and for Yoga, it is taught that there is the ground called Akaniṣṭha. Third, the three ultimate grounds are designated from the aspect of qualities. Straightforward. Then, as it is said in the Net of Means: "Having transcended the ground of Samantaprabha, when one becomes a lotus eye." Therefore, the ultimate fruit of the lower vehicle, the fruit ground of the Mahā is the lotus eye, the great assembly of the wheel of letters, and the ground of the wisdom guru, these three have no difference of good or bad, high or low, but are spoken of from the aspect of qualities. Regarding this, the Root Tantra says: "Thirteen differences of grounds, the differences of cause and effect are spontaneously perfected." And the Small Path says: "Because it is free from the realm of action, it is unattached, the ground of the lotus eye is also perfected. Because the aggregates and so forth appear as deities by their own nature, the ground of the great assembly is also attained by manifestation. Because that very nature is clear light, it is the manifested wisdom guru." So, are there differences in the three ultimate grounds of Mahā, or are there not? If there are, then it does not become ultimate. If there are not, then it contradicts what is said to have differences. Answer: Although the three fruit grounds have no difference of good or bad, high or low in their own essence, there is no contradiction because they are spoken of from the aspect of the necessity of expression and function, and the qualities that are not mixed. Fourth, showing the order of the upper and lower grounds by way of example. Straightforward. Because there are differences in the vehicles, therefore the differences in the fruits of the upper and lower vehicles respectively are like the rungs of a ladder, with high and low order. That is to say, this vehicle of inner Mahāyoga, which is skilled in guiding those to be tamed, enables the actual attainment of the ultimate fruit, and for those who are unable to actually enter this, through the method of other common path stage vehicles, they are allowed to enter as they wish, and then from the lower vehicle to transform the understanding into the higher, and finally through this Mahāyoga the fruit will be accomplished, while the common vehicle's own path
Chinese
通过各种方法获得各自乘的果位，有些人却说下乘共同和殊胜乘的果位，本体相同且无有差别，这些人是没有见到摩诃意义的愚昧之人。上下乘的果位有差别的理由是，所有无上密续的甚深续部经典中都有阐述。而且，印度的大成就者，因陀罗菩提（ཨིནྜ་བོ་དྷི，梵文天城体：इन्द्रबोधि，梵文罗马拟音：Indrabodhi，汉语字面意思：因陀罗菩提），吽迦ra（ཧཱུྃ་ཀཱ་ར，梵文天城体：हुंकार，梵文罗马拟音：Humkara，汉语字面意思：吽迦ra），佛密（སངས་རྒྱས་གསང་བ，梵文天城体：Buddhaguhya，梵文罗马拟音：Buddhaguhya，汉语字面意思：佛密），邬金莲花生（ༀ་རྒྱན་པདྨ，梵文天城体：Oḍiyāna Padma，梵文罗马拟音：Oḍiyāna Padma，汉语字面意思：邬金莲花生），毗玛拉米扎（བྷི་མ་ལ་མི་ཊ，梵文天城体：Vimalamitra，梵文罗马拟音：Vimalamitra，汉语字面意思：毗玛拉米扎），希瓦瓦日ra（སྒེག་པ་རྡོ་རྗེ，梵文天城体：Śrīhevajra，梵文罗马拟音：Śrīhevajra，汉语字面意思：吉祥黑汝迦金刚）等所有印度论典中都有讲到，从西藏的索、祖、努三氏族开始，直到丹巴父子等上师们的观点都是一致的。第三品显示品名完毕。总的来说，就像五道的基础意义一样，对达到究竟的果位——佛地的分类进行划分和界定的，因此称为品。它有九个分类，这是从上往下数的第九个意义。༈。总义第三部分是进入的意义，分为两个方面：一是将所著的善根回向给一切众生，二是祈愿不要遇到恶劣的法器。第一方面有三个内容：首先，为什么要写作？答：众生误入歧途是因为外道，其中四种常见的外道观点是：数论派、梵天派、自在天派、胜论派。第五种是断见派，即顺世外道。索尔江巴·森给曾这样说过。迷失道路的是天人和三恶道，这两类五道众生，为了将他们引向善趣、解脱和一切智智的果位，所以写作。第二，所著的内容是什么？答：这部论典阐述了轮回与涅槃并非截然不同，而是无二无别的，是通往安乐和圆满的殊胜之道，这是佛密我所作的。第三，如此写作的善根是什么？答：愿我以身语意三门辛勤劳作所积累的善根，使一切众生都能被引导至圆满正觉的佛陀果位。这是回向。第二，愿不要遇到恶劣的法器。