English
There are differences. As it says in the 'Sutra Lamp': 'Although its essence is one, due to the high and low differences in abilities, the levels of the grounds also differ, and thus the order appears.' Also, as it says in the 'Sutra Path Order': 'The ten limits of learning in one sound, the four with outflows and without interruption, the five learnings without outflows, the ways of learning and the learned, the differences in abilities and nature, and the differences in the objects of learning arise.' As it is said, there are five meanings here: First, the difference in the ways of learning is: learning with outflows relies on words and letters, learning without interruption relies on words and letters, or reasoning, or the three samadhis, and learning without outflows relies on the direct realization of the nature of reality. Second, the difference in what is learned is: in the case of outflows, learning all dharmas like an ocean, learning directly without interruption, and learning self-awareness directly without outflows. Third, the difference in abilities is: with outflows, purifying karma and the obscurations of afflictions and obtaining temporary results, without interruption, purifying the intermediate obscurations of karma and the obscurations of afflictions and connecting with the path of seeing. Without outflows, purifying the subtle parts of the obscurations of knowledge and connecting with Buddhahood. Fourth, the difference in nature is: the four with outflows are the learning of the path with outflows and cessation. Without interruption, there are outflows, and it is the learning of the path with no cessation. Up to Tshewang, it is the learning of the path without both outflows and cessation. Fifth, the difference in the object of learning is: with outflows, learning from a person with the eye of Dharma or with the warmth of views and intentions, without interruption, learning from vidyadharas, and without outflows, learning from one's own kind and the three kayas of the Buddha. Therefore, the ten limits of the accumulation path are because it is the completion of the path with outflows. In itself, there are also the ten limits in order, such as obtaining movement. This is superior because it is without outflows. In meaning, these ten limits of learning are the way to complete the ten learnings all at once in the intention of spontaneously accomplished vidyadhara after the path is completed. In the context of the instantaneous application of the perfections, the way to complete the ten perfections of the path Dharma is also similar to this. There are three activities for the benefit of others: the activity of body, the activity of speech, and the activity of mind.
Chinese
佛的事业可以分为两类。 身体的事业不可思议，随应所化而行教化。 当时，即使只有极细微的所知障，也安住于任运成就持明者的地位，为了在无边无际的所化众生的国土中调伏所化之众，而示现各种各样的化身。 对于三有轮回中的无量众生，以不可思议的慈悲化身，仅仅示现与所化众生相应的形象。 对于刚强的所化众生，暂时示现不合心意的形象，以刚强的方式进行调伏，从另一方面切断慈悲之索的轮回之路。 这就是十二事业的行事方式。 有时从兜率天降生，进入母胎，从母胎降生，嬉戏玩乐。 有时娶八万四千妃嫔，执掌国政二十九年。 有时在清净的佛塔前出家，在尼连禅河边苦修六年。 前往菩提树下，降伏魔军，示现大神变，证得圆满正等觉。 为所化众生转三次法轮，在拘尸那迦城示现涅槃，将遗体分为八份等等。 心的事业不可思议，随应所化而行教化。 有时为了调伏寂静的众生而示现寂静相，有时为了调伏刚强的众生而示现刚猛的忿怒相等形象。 对于淫欲深重的所化众生示现淫欲相，对于嗔恨心重的众生示现嗔恨相。 对于傲慢自大的众生示现如山般的傲慢，对于愚痴黑暗的众生示现如黑暗般昏沉，对于嫉妒如风般猛烈的众生，也同样示现调伏的对治方法，以与所化众生相应的方式进行调伏，也以与所化众生不相应的方式，行持各种各样的调伏方法。 犹如大海般，以甚深广大的行为和伟大的事业，以及如上所述的各种事业，通过相应与不相应的各种方式，将众生从轮回中解脱出来。
English
The activities of the Buddha can be enumerated in two categories. The activities of the body are inconceivable, teaching according to what needs to be tamed. At that time, even with only the slightest obscuration of knowledge, residing in the state of spontaneously accomplished vidyadhara, in order to tame the beings to be tamed in the endless realms of beings to be tamed, various manifestations of the incarnate body are shown. To the infinite beings gathered in the three realms of existence, with inconceivable compassionate manifestations, only what is in accordance with the meaning of the beings to be tamed is shown. To the fierce beings to be tamed, temporarily showing forms that do not accord with their minds, taming them fiercely, and from another aspect, cutting off the cycle of the compassionate lasso. This is how the twelve deeds are accomplished. Sometimes, descending from the realm of Tushita, entering the mother's womb, being born from the womb, engaging in play. Sometimes, taking eighty-four thousand consorts, ruling the kingdom for twenty-nine years, and sometimes, ordaining before a pure stupa, practicing austerities for six years by the Nairanjana River. Going to the Bodhi tree, subduing the Maras, showing great miracles, attaining perfect enlightenment. Turning the wheel of Dharma in three stages for the beings to be tamed, showing nirvana in the city of Kushinagar, dividing the relics into eight parts, and so on. The activities of the mind are inconceivable, teaching according to what needs to be tamed. Sometimes, to tame peaceful beings, a peaceful form is shown, and sometimes, to tame fierce beings, fierce forms such as wrathful deities are shown. To beings to be tamed who are lustful, a lustful form is shown, and to those who are hateful, a hateful form is shown. To those who are arrogant, arrogance like a mountain is shown, and to those who are ignorant, darkness is shown, and to those who are jealous like a raging wind, the antidote for taming is shown in the same way, taming in accordance with the beings to be tamed, and also in ways that do not accord with the beings to be tamed, various methods of taming are performed. Like an ocean, with profound and vast conduct and great activities, and as shown above, through various ways of accord and discord, beings are liberated from samsara.
Chinese
饶若。 ༈。 语之事业不可思议，故随所应化而行之。 正。 于三处天界，往昔所说之秘密真言金刚乘之怛特罗，即讲说续部之导师，以及于奥明，如秘密主般显现而作汇集续部意义之事。又于下劣有情天人等，于具身心清净之位，及具足圆满福德之玛拉雅等处，为眷属天龙药叉等种种有情清净五种姓等，转密咒之法轮。 七者为神通。乃全知之智慧及观视之方式。 正。 具足六神通，三十二相好，八十随好等。 从下部大印持明以下，于此可衡量其差别。 一切种姓之主，第六佛普贤之装束。 以具全知之智慧，故与第六佛相同。神通之境及所化之数量不可衡量，与第六佛无别。 何以故？ 以明晰而无分别之智知晓故。 例如如镜子般，如第六佛般，亦祈请于任运成就之持明者。 又如镜子显现为形状与颜色般，法身亦显现于任运成就之持明之觉性中。 八、将果位与佛陀结合之方式有四种。 数。 如金刚般之等持，净除所知障后，与佛陀结合之方式。 正。 于自相续中，为断除应断除之不顺品之相，所知障习气之微细分，故以成为对治品而穿透、摧毁之，如金刚石般之等持。 将应断除之所知执为我之障碍，或微细分习气，全部从根本摧毁后，最终如金刚般之等持亦融入法性界中。彼乃超越所修与能修者。 如是说。 又，最终之果位，无二，以金刚界中自解脱而融入
English
Raro. ༈. The activity of speech is inconceivable, therefore he acts according to what needs to be tamed. Straight. In the three heavenly realms, he acted as the teacher who expounds the tantras, i.e., the continuums, of the secret mantra Vajrayana, which were spoken in the past. Similarly, in Akanishta, he appeared as the Lord of Secrets and performed the act of summarizing the meaning of the continuums. Also, for inferior beings such as gods and humans, in places such as Malaya, which possess pure bodies and minds and are endowed with abundant merit, he turned the wheel of Dharma of secret mantras for the retinue of gods, nagas, yakshas, and other various sentient beings of the five pure lineages, etc. The seventh is clairvoyance. It is the wisdom of omniscience and the way of seeing. Straight. Possessing the six clairvoyances, the thirty-two major marks, and the eighty minor marks, etc. From the lower Great Seal Vidyadhara onwards, the difference can be measured here. He holds the adornments of the sixth Buddha Samantabhadra, the lord of all lineages. Because he possesses the wisdom of omniscience, he is the same as the sixth Buddha. The scope of clairvoyance and the number of those to be tamed are immeasurable, and he is one with the sixth Buddha. How is that? Because he knows with clear and non-conceptual wisdom. For example, like a mirror, like the sixth Buddha, he also prays to the spontaneously accomplished vidyadhara. Or, just as a mirror appears as shapes and colors, the Dharmakaya itself also appears in the awareness of the spontaneously accomplished vidyadhara. Eighth, there are four ways to connect the result with the Buddha. Count. The way to connect with the Buddha after purifying the obscurations of knowledge with diamond-like samadhi. Straight. In one's own continuum, in order to destroy the signs of unfavorable factors to be abandoned, the subtle parts of the habitual tendencies of the obscurations of knowledge, therefore, with the samadhi that has become an antidote, like a diamond, pierces and destroys. The obscuration of grasping the knowable as self, which has become something to be abandoned, or the subtle parts of the habitual tendencies, all are destroyed from the root, and finally, the diamond-like samadhi itself dissolves into the sphere of the nature of reality. That is beyond what is to be meditated upon and the meditator. It is said. Also, the ultimate result, non-dual, dissolves by self-liberation in the vajra realm.
Chinese
名为“绕杰”。在此，虽然说断除圆满任运持明者的习气之障是合理的，但是断除我执的相状是不合理的。为什么呢？因为相比于名相乘，我执的这个相状，从加行道开始断除粗大，并且生起见道，细微的我执在获得八地后清净，认为清净地三地我执相状清净。如果按照这个观点，我执在加行道以下就断除了，然后生起见道。因此，我认为这在任运的阶段是不合理的。粗大的在资粮道和加行道没有断除就断除了，中等的可以通过大手印来断除，但是这里是指断除我执的极细微的种子。有些人说，在道的断除方式和清净方式的这个阶段，讲了所断和对治智慧，所以和名相乘没有区别。但事实并非如此，名相乘将真俗二谛分开来取道，而这里是证悟到所断和对治一味一体后取道，二者不同。在这里，不可能一下子圆满道。智慧逐渐增长，后得智生起相状。恶习就像旧纸卷一样。虽然如此后得智生起相状，但是认为相状的证悟本身不需断除就能取道成佛。下面在果位结合方式的阶段中说：“黑暗显现毒药等，如实不舍即转变，轮回不舍自性净，一切证悟智慧聚。”由此可见。以无我自证智慧，焚烧执着于实有和执着于非实有的极细微的习气，以及自己和共同的法，和心中执着的嫉妒等，观想为无实有，在自生智慧中，从修道大手印的持明者以下证悟后。因此，任运持明者的见解，任何对治都无法胜过，所以说是勇敢的瑜伽士。说的是，无为金刚道达到究竟的顶峰，获得殊胜。那个意义不是下乘的宗义所能测度的，并且此宗义的禅定以下之执着，以及四魔及其眷属等，彻底摧毁并完全断除，因此称为勇敢。在其之后，指的是果位无尽庄严的自性