Chinese
舍弃一切，以如所有、尽所有智，现见一切所知法，从而使断证功德圆满。其威力使然，能无有错谬、不费力气地成就与所化众生各自的根器和意愿相符的，以寂静等任何方式调伏的无量事业之门，广大且恒常，犹如虚空般无尽。详细内容应于他处了解。顺便说一下，如果考察显密二宗的佛陀有无差别。全知法王等认为，究竟而言，二者成就于同一体性和同一乘，因此不认为二者有差别。嘉瓦雍敦巴为了区分因果乘的差别和智慧的辨别，如此区分二者，即法身有体性、相状、加持三种差别。第一，体性乘的法身是远离戏论的空性，犹如虚空。密宗的法身是界和智慧的自性，显空双运。第二，体性乘的法身堕入空边，密宗的法身是显空不二，因此不堕入常断二边。第三，体性乘的法身不显现加持和色身二者，密宗的法身是从界和智慧显空双运的加持中，显现五身等任何应有的身。二色身的差别也如此，认为体性乘的二色身是由因缘所生，密宗的色身不是由因和缘所生。因的色身是有生灭的，密宗的色身是远离生灭的。特别是，报身的差别也有两种：受用之差别，体性乘的报身受用白分，而不受用黑分。密宗的报身，二者都受用。清净之方便的差别也是，体性乘没有受用黑分的方便，密宗有受用白黑二分的方便。
English
Having abandoned all things, and through the wisdom of knowing all that exists, directly seeing all knowable phenomena, thereby perfecting all qualities of abandonment and realization. By the power of that, the gates of limitless activities that tame sentient beings according to their individual capacities and wishes, such as through peaceful means, are accomplished without error and effortlessly, vast and constant like the endlessness of space. Detailed information should be understood elsewhere. Incidentally, if we examine whether there are differences between the Buddhas of Sutra and Tantra, the Omniscient Dharma King and others consider that ultimately, they are accomplished in the same essence and the same vehicle, and therefore do not consider there to be any difference between the two. Gyalwa Yungtonpa, in order to distinguish the differences between the cause and effect vehicles and the discernment of wisdom, distinguishes the two in this way, namely, the Dharmakaya has three distinctions: essence, characteristics, and blessings. First, the Dharmakaya of the characteristic vehicle is emptiness free from elaboration, like space. The Dharmakaya of Tantra is the nature of realm and wisdom, the union of appearance and emptiness. Second, the Dharmakaya of the characteristic vehicle falls into the extreme of emptiness, while the Dharmakaya of Tantra is the non-duality of appearance and emptiness, and therefore does not fall into the extremes of permanence and annihilation. Third, the Dharmakaya of the characteristic vehicle does not manifest blessings and the two Rupakayas, while the Dharmakaya of Tantra manifests the five bodies and so on, as appropriate, from the blessings of the union of realm and wisdom, appearance and emptiness. The difference between the two Rupakayas is also like this: it is believed that the two Rupakayas of the characteristic vehicle are produced by causes and conditions, while the Rupakaya of Tantra is not produced by causes and conditions. The Rupakaya of cause has birth and destruction, while the Rupakaya of Tantra is free from birth and destruction. In particular, there are also two differences in the Sambhogakaya: the difference in enjoyment, the Sambhogakaya of the characteristic vehicle enjoys the white aspect, but does not enjoy the black aspect. The Sambhogakaya of Tantra enjoys both. The difference in the means of purification is also that the characteristic vehicle does not have the means to enjoy the black aspect, while Tantra has the means to enjoy both the white and black aspects.
Chinese
返回。化身也分为两种差别。所化境的差别是：名相乘的化身调伏白方的所化，不调伏黑方的所化。密咒的化身所化没有偏袒。调伏之方便的差别也是：因名相的化身没有调伏黑方的方便。密咒的化身是：认为具有调伏所化黑白两方的方便。此外，法身以极不变化的巨大安乐作为差别，报身具有五种决定，寂静和眷属一切皆为自显四光明中任运成就的显现，不是他显的集合，化身也以调伏四种方式，事业四种无量无尽任何都能自在，对于成办所化之义具有能力等，后来的大学者们是这样认为的。不仅如此，全知达玛西日说：以中观之道获得的初地虽然能起到见道的作用，但是，那仅仅是不分别的智慧而已。与密咒无上的圆满次第所获得的见道差别很大，因为这在初地时具有随顺合修七支。如此说道。第二、为了根器上等的中等之人，对于贪欲心较重和喜欢住心而宣说的阿努瑜伽之法是：经中说：阿努瑜伽是所有法道的相似。如此说道，因此大瑜伽和极瑜伽二者结合成为道的相似，其中有体性、词义、分类三种，体性是：主要依靠智慧圆满次第，以证悟法界和智慧无二之义的串习结合而获得解脱的自性。词义是：阿努瑜伽，因为主要宣说智慧随顺之道的缘故，是随顺瑜伽。分类有六种，灌顶的入门是：阿努坛城中外灌顶是续部的十条河流，内灌顶是元素的十一条河流，修灌顶是名声的十三条河流，密灌顶是圆满的河流
English
Returning to the topic. Emanation bodies also have two distinctions. The distinction of the beings to be tamed and the realm is that the emanation body of the characteristic vehicle tames the beings to be tamed on the white side, but does not tame the beings to be tamed on the black side. The beings to be tamed by the emanation body of mantra have no partiality. The distinction of the methods of taming is also that the emanation body of the causal characteristic has no method of taming the black side. The emanation body of mantra is considered to have the means to tame both the white and black sides of the beings to be tamed. Furthermore, the Dharmakaya is distinguished by the great bliss that never changes, and the Sambhogakaya, although possessing the five certainties, is a manifestation in which all the peaceful ones and their retinues are spontaneously accomplished in the great clarity of the four self-appearances, and is not a collection of other appearances. The Nirmanakaya also has mastery over the four types of activities through the four types of taming, and has the power to accomplish the benefit of beings to be tamed, and so on. Later great scholars hold this view. Moreover, the Omniscient Dharma Shri said: "Although the first bhumi attained through the Middle Way can serve as the path of seeing, it is only non-conceptual wisdom. It is very different from the path of seeing attained through the unsurpassable Completion Stage of Mantra, because this has a corresponding union of the seven branches in the first bhumi." Thus he spoke. Secondly, the vehicle of Anuyoga, which is spoken for those of middling capacity among the best individuals, who are more inclined to desire and enjoy dwelling in the mind, is as follows: In the tantra it is said: "Anuyoga is like the path of all dharmas." Thus it is said, so the great yoga and the extremely great yoga are combined to become like the path. It has three aspects: essence, definition, and division. The essence is the nature of attaining liberation through the practice of familiarizing oneself with the realization of the non-duality of the sphere of reality and wisdom, mainly relying on the Perfection Stage of wisdom. The definition is: Anuyoga, because it mainly teaches the path of wisdom's subsequent attachment, it is subsequent yoga. There are six divisions. The entrance to empowerment is: In the Anu mandala, the outer empowerment is the ten rivers of the continuum, the inner empowerment is the eleven rivers of the elements, the accomplishment empowerment is the thirteen rivers of fame, the secret empowerment is the river of perfection.
Chinese
总集外内修密四者之灌顶仪轨三十六种。如《总集》所说：外灌顶与内灌顶，修灌顶与密灌顶，十与十一十三及，二者令得圆满成。如是说。其中也有如续部和诀窍般的两种授予方式，对于成为自性之器，信奉深奥之义的殊胜弟子，如经部根本之坛城中续部的直接开示般，授予圆满四河之灌顶三十六种；对于通过修习成为法器，信奉广大之义的普通弟子，如经部圆满之仪轨，分开各个支分坛城，按照《安乐光明》之事业次第，从总集一切乘之经部灌顶根本三十六种中，分开粗略支分八百三十一种而授予。法王敏林巴父子等的行持中，以续部和诀窍的两种方式，通过取舍之要点合二为一而授予。如是行持，暂时易于实行，传承上两种方式不会互相泯灭，而有同时增上的特殊必要。这两种方式都与四瑜伽圆满，九乘之灌顶圆满相同。如《灌顶义理辨别》所说：十者转为菩提种性，十一者转为秘密内道，十三者被称为大上师，二者令得九乘之灌顶圆满。如是说，因此经部圆满之方式，也不是从八乘所需之仪轨各自中摘取而作为共同仪轨，而是此处经部自宗从初地转变不定，直至十地圆满之间，为了能够压制，从天人开始直至阿努自宗的究竟圆满次第阿底之间，分别计算行持，出现十种灌顶次第，将此行持合为一体，与九乘之方式相似，因此被称为九乘之灌顶，如此之道的阶梯之乘各自与各自的道相似，但实际上以密咒的方便所摄持，因此也成为产生各自乘之断证和同类功德的快速道。如是说。事
English
The empowerment rituals, encompassing the four aspects of outer, inner, practice, and secret, amount to thirty-six in total. As stated in the 'Compendium of All': 'Outer empowerment and inner empowerment, practice empowerment and secret empowerment, ten and eleven, thirteen and, two aspects will make it complete.' It is said. There are two ways of bestowing these empowerments, according to the tantras and the instructions. To exceptional disciples who have become vessels of inherent nature and who are devoted to the profound meaning, the thirty-six empowerments of the complete four rivers are bestowed, as directly taught in the fundamental mandala of the tantras. To common disciples who have become vessels through practice and who are devoted to the vast meaning, the empowerments are bestowed by separating the complete sutra system into individual branch mandalas, and dividing the thirty-six root sutra empowerments of the 'Compendium of All Vehicles' into eight hundred and thirty-one gross branches, according to the work list of 'Blissful Illumination'. In the practice of the Dharma King Minlingpa and his sons, the two systems of tantra and instructions are combined into one through the essential points of acceptance and rejection. By doing so, it is easy to practice temporarily, and in the lineage, the two systems do not extinguish each other, but there is a special need for them to develop simultaneously. Both of these systems are similar in that they complete the four yogas and the empowerments of the nine vehicles. As stated in the 'Differentiation of Empowerment Meanings': 'Ten transforms into the Bodhi lineage, eleven transforms into the secret inner path, thirteen are known as great lamas, and two complete the empowerments of the nine vehicles.' It is said. Therefore, the complete sutra system is not a common ritual compiled from the rituals required by the eight vehicles. Here, the sutra system itself, from the uncertain transformation of the first ground to the completion of the tenth ground, is intended to be suppressed. Starting from gods and humans, up to the ultimate completion stage of the Anu system, Ati, the practices are counted separately, and the ten empowerment stages that arise are combined into one practice, which is similar to the nine vehicles. Therefore, it is called the empowerment of the nine vehicles. Although the vehicles of such a path may resemble their respective paths, in reality, they are held by the skillful means of mantra, so they also become a quick path for generating the qualities similar to the abandonment and attainment of each vehicle. It is said. Action.
Chinese
进入之门是：通过空性和智慧二者无别之门进入。如《总持经》所说：“阿努无别地想要到达的地方，就是通过空性和智慧之门进入。”如何进入呢？通过不生圆满的方式。如《心之门闩》所说：“无生空性即是智慧，智慧觉性即是空性之方式，无二戏乐是大乐。不是次第进入，对于显有手印的一切，如鱼跃于水中一般，心相遇，显有是大手印。”观点是：具有空性和智慧双运之自性，三坛城无别的根本是菩提心坛城，一切法从原始以来就是成佛之自性。其中，三坛城是：显有轮回涅槃的一切法都融入自心的显现，而心本身是无生，远离一切戏论边际的空性，或者自性母普贤佛母的清净虚空，这被称为本来如是的坛城。如《总经》所说：“从心生起的是空性，因此从它生起的一切都是空性。”这无生之性，在一切处不间断地，以自显无别普周的方式显现，这被称为智慧普贤王如来的自性任运成就的坛城。如经中所说：“如果观察就什么也看不到，但却显现一切。”这两者也是本体无二无别地安住于双运之中，即是空性和智慧二者无别的佛子大乐，被称为根本菩提心坛城。如前经所说：“所谓密咒，就是显现和不显现二者无别，从二者的本体中解脱，不执著于中观，这就是实相。”因此，一切法都观为三坛城无别的自性，在根本菩提心坛城中本来成佛。如经中所说：“一切都是同一味道，本来成佛是大乐，是无生无灭的精华，是无作无为的三坛城，本来成就任运成就。”又如《玉塘经》所说：“从显有普贤佛母的虚空中，不生坛城普贤显现，显现之时没有显现，父母（双运）。