Chinese
四种事业的意义是：在基位上如何圆满？请为信解的眷属宣说。如是请问。此后，世尊又开示说：奇哉！秘密主谛听。四种事业的意义，在基位上是善妙圆满的。那又是这样的教法：白色、红色等各种颜色光芒，在基位上自然成就。白色具有寂静的坛城，黄色具有增益的坛城，红色是怀爱的光芒炽燃，绿色说是猛厉的光芒，蓝色是事业圆满的光芒。那又是这样的解说方式：白色法性寂静中，烦恼垢染哪里有？无有沾染的坛城是，譬如清净的水晶球，没有垢染的过失沾染一样，如此寂静的法性中，没有烦恼的沾染。黄色增益的法性中，一切功德生起是，譬如如意宝珠，如愿满足一切需求一样，在法性广大增益中，各种功德显现，使一切有情解脱。称为功德广大增益。红色怀爱的法性，不需寻觅在基位上成就。怀爱自性是法身的体性，一切不需寻觅而成就。譬如珍贵的黄金，黄色不需要寻找一样，在基位大光明坛城中，不需要寻找怀爱的坛城，法性 基位上怀爱自性圆满。绿色法性是猛厉，一切在猛厉的自性中圆满。基位自性是清净，对任何无碍显现是，譬如风吹棉絮，对任何无碍摇动一样，如此基位显现自性中，智慧无碍显现。对任何无碍的智慧是，事业猛厉的自性。如此基位的自性上，事业生起次第圆满。那又是四种事业的意义，蓝色本身是圆满的意义。四种事业在基位上自然成就，因此说是蓝色。一切事业的智慧是，做一切事情。一切事业的坛城是，不需寻找自身具有。一切事业的手印是，无需改变在基位上圆满。事业的
English
The meanings of the four activities are: How are they complete on the ground? Please speak to the assembly of faith. Thus asked. Then, the Blessed One again said: Alas! Listen, Lord of Secrets. The meaning of the four types of activities is perfectly complete on the ground. That is also this teaching: White, red, and various colored lights are naturally accomplished on the ground. The white color has a peaceful mandala, the yellow color has an increasing mandala, the red color is the blazing light of power, the green color is said to be the light of fierceness, and the blue color is the light of complete activity. That is also the way to explain it: In the white Dharma nature of peace, where are the defilements of afflictions? The mandala without stains is like a pure crystal ball, without the fault of stains, so in the peaceful Dharma nature, there is no stain of afflictions. In the yellow Dharma nature of increase, the arising of all qualities is like a wish-fulfilling jewel, satisfying all needs as desired. In the great increase of Dharma nature, various qualities manifest, liberating all sentient beings. It is called the great increase of qualities. The red Dharma nature of power is accomplished on the ground without seeking. The nature of power is the nature of the Dharmakaya, all accomplished without seeking. For example, in precious gold, yellow does not need to be sought. In the mandala of the great ground appearance, there is no need to seek the mandala of power. Dharma nature The nature of power is complete on the ground. The green Dharma nature is fierce, and everything is complete in the nature of fierceness. The ground nature is pure, and whatever appears without obstruction is like the wind blowing cotton, moving without obstruction. Likewise, in the nature of the ground appearance, wisdom appears without obstruction. Wisdom without obstruction is the nature of fierce activity. Likewise, on the nature of the ground, the generation stage of activity is complete. That is also the meaning of the four activities, the blue itself is the meaning of completeness. The four activities are naturally accomplished on the ground, therefore it is said to be blue. The wisdom of all activities is doing everything. The mandala of all activities is possessed by oneself without seeking. The mudra of all activities is complete on the ground without change. Activity
Chinese
所有本尊的坛城，都圆满于自身。所有事业的精华，被说是灯的广阔智慧。事业指的是佛陀本身，行指的是体验智慧。事业被说是自身。金刚萨埵即是法身，从自性中生起，在自性中圆满。圆满即是如是的基础。然后，秘密主再次祈请说： 唉唉，世尊智慧身！这四种事业，如果取为道用，应如何取用？请为具信的眷属宣说。 如是祈请。然后，再次开示说： 唉玛，秘密主谛听！我所说的要好好记住。四种事业的意义，在道上圆满的方式如下： 在第一个中阴的幻相中，见到身的光明，这被认为是寂静道。在第二个中阴的智慧中，见到智慧的自性，这被认为是增益道。在第三个中阴的任运显现中，见到自己的本性，这是修习达到顶点的标志，被说是怀爱的法性。在原始清净法性圆满中，无碍地到达，这被说是猛厉的法性。所有事业的法性，都从自身产生，依赖于自身。诸如此类的法性，应当在自己的观照中见到。所有佛陀的智慧都不会止息，自己的境界是广阔的清净，不依赖相的法的力量，应当在虚空的自性中了知觉性。如果依赖于相，就无法见到智慧。咒的事业是法身，佛陀的意是自己的本性。圆满与不圆满是我的神变，我即是觉性界中的佛陀。界中超越与不超越，一切都是语言的道路。在自身生起智慧，譬如太阳在虚空中升起，一切道自身显现。 这是从《觉性自显大续》中，事业秘密品第三十三。 然后，世尊安住于甚深法性界中的三摩地。然后，秘密主再次祈请说： 唉唉，大导师法身！既然事业的意义是这样，请从三摩地中起立。 如是祈请。
English
The mandala of all deities is perfected in one's own body. The essence of all activities is said to be the great wisdom of the lamp. Activity refers to the Buddha himself, and action refers to experiencing wisdom. Activity is said to be oneself. Vajrasattva is the Dharmakaya itself, arising from and perfected in its own nature. Perfection is thus the basis. Then, the Lord of Secrets again requested, saying: Alas, alas, Bhagavan, wisdom body! These four kinds of activities, if taken as the path, how should they be taken? Please speak to the believing retinue. Thus he requested. Then, again, the command was given: Emaho, Lord of Secrets, listen! Hold well in mind what I have shown. The meaning of the four kinds of activities, the way to perfect them on the path is as follows: In the first bardo of the cluster, seeing the appearance of the body, this is rightly regarded as the path of pacification. In the wisdom of the second bardo, seeing the nature of wisdom, this is regarded as the path of increase. It is regarded as being. In the third bardo, the spontaneous appearance, seeing one's own suchness is the attainment of the limit of habituation. It is said to be the Dharmata of power. In the perfection of the Kadag Dharmata, going without obstruction is said to be the Dharmata of wrath. All the Dharmata of activities also arise from oneself and depend on oneself. Such Dharmata and others should be seen in one's own contemplation. The wisdom of all Buddhas is without cessation. One's own realm is great purity. Not becoming subject to the power of the Dharma that depends on signs, awareness should be known in the nature of space. If one becomes subject to signs, wisdom cannot be seen. The activity of mantra is the Dharmakaya. The thought of the Buddhas is one's own suchness. Perfection and imperfection are my miracles. I myself am the Buddha in the expanse of awareness. All that transcends and does not transcend in the expanse is the path of words. The arising of wisdom in oneself is like the rising of the sun in the sky. All paths arise in oneself. This is from the Tantra of the Great Self-Arisen Awareness, the thirty-third chapter, the Secret Chapter on Activities. Then, the Bhagavan entered into samadhi in the expanse of the profound Dharmata. Then, again, the Lord of Secrets requested, saying: Alas, alas, Great Teacher, Dharmakaya! Since the meaning of activity is thus, please arise from samadhi. Thus he requested.
Tibetan
་སོ། །དེ་ནས་སྟོན་པ་ཆེན་པོ་ཏིང་ངེ་འཛིན་ལས་བཞེངས་ནས། འདི་སྐད་ཅེས་བཀའ་སྩལ་ཏོ། །དྷརྨ། ཀ་ཡཱ། རཏྣ། ཨ་མ་ལ། དེ་སྐད་ཅེས་བརྗོད་ནས་ཏིང་ངེ་འཛིན་ལས་བཞེངས་པས། སྟོང་གསུམ་གྱི་སྟོང་ཆེན་པོའི་འཇིག་རྟེན་གྱི་ཁམས་ཐམས་ཅད་འོད་ཀྱི་སྣང་བས་ཁེངས་སོ། །དེ་ནས་ཡང་གསང་བའི་བདག་པོས་འདི་སྐད་ཅེས་ ཞུས་སོ། །ཀྱེ་ཀྱེ་བཅོམ་ལྡན་ཆོས་སྐུའི་བདག །བདག་ཅག་མོས་པའི་འཁོར་རྣམས་ལ། །རྫོགས་ཆེན་རྩེ་མོ་གསུང་དུ་གསོལ། །ཞེས་ཞུས་སོ། །དེ་ནས་ཡང་བཀའ་སྩལ་པ། ཀྱེ་མ་གསང་བའི་བདག་པོ་ཉོན་ཅིག །ངས་བསྟན་ལེགས་པར་ཡིད་ལ་ཟུང་། །རྡོ་རྗེ་རྫོགས་པའི་རྩེ་མོ་ནི། །རིག་པ་སྐྱེ་མེད་ངང་ལ་འབྲས་བུ་བྱར་མེད་རྫོགས། །རིག་པ་འགྱུར་མེད་ངང་ལ་འབྲས་བུ་རྟོག་མེད་རྫོགས། །རིག་པ་དྲི་མེད་ངང་ལ་འབྲས་བུ་རྣམ་དག་རྫོགས། །རིག་པ་སྣ་ཚོགས་ངང་ལ་འབྲས་བུ་ཉག་གཅིག་རྫོགས། །རིག་པ་འགག་མེད་ངང་ལ་འབྲས་བུ་འགྱུར་མེད་རྫོགས། །རིག་པ་སྐྱེ་མེད་ངང་ལ་འབྲས་བུ་འཆི་མེད་རྫོགས། །རིག་པ་སྟོང་པའི་ངང་ལ་འབྲས་བུ་གསལ་བ་རྫོགས། །རིག་པ་རྟོག་མེད་ངང་ལ་འབྲས་བུ་འཛིན་མེད་རྫོགས། །རིག་པ་རང་གྲོལ་ངང་ལ་འབྲས་བུ་རང་སངས་རྫོགས། །རིག་པ་ཞེན་མེད་ངང་ལ་འབྲས་བུ་ཆགས་མེད་རྫོགས། །རིག་པ་བདེ་བའི་ངང་ལ་འབྲས་བུ་དགའ་བ་རྫོགས། །རིག་པ་སྐུ་ཡི་ངང་ལ་འབྲས་བུ་འོད་ཉིད་རྫོགས། །རིག་པ་དངོས་མེད་ངང་ལ་འབྲས་བུ་སྐུ་ལྔ་རྫོགས། །རིག་པ་ཀུན་ཁྱབ་ངང་ལ་འབྲས་བུ་མཉམ་ཉིད་རྫོགས། །རིག་པ་རྣམ་དག་ངང་ལ་འབྲས་བུ་ཡེ་དག་རྫོགས། །རིག་པ་བློ་མེད་ངང་ལ་འབྲས་བུ་ངོ་བོར་རྫོགས། །རིག་པ་སེམས་མེད་ངང་ལ་འབྲས་བུ་མཉམ་ཉིད་རྫོགས། །རིག་པ་ཡེངས་མེད་ངང་ལ་འབྲས་བུ་བསམ་བྲལ་རྫོགས། །རིག་པ་ཡེ་ཤེས་རང་སངས་དེ་བཞིན་ནོ། །འགག་མེད་ནམ་མཁའ་འབྱུང་བ་ཀུན་གྱི་རྩེ། །འགྱུར་མེད་རང་སངས་ཆོས་ཉིད་ཀུན་གྱི་རྩེ། །རང་གྲོལ་རྣམ་དག་དགོངས་པ་ཀུན་གྱི་རྩེ། །རང་བྱུང་ཡེ་ཤེས་ཆོས་རྣམས་ཀུན་གྱི་རྩེ། །རྣམ་དག་སྒྲོན་མ་ལྟ་བ་ཀུན་གྱི་རྩེ། །རིག་པའི་རྒྱལ་པོ་རྟོགས་པ་ཀུན་གྱི་རྩེ། །ཡེ་ཤེས་བར་དོ་ལམ་རྒྱལ་ཀུན་གྱི་རྩེ། །རྫོགས་ཆེན་ཨ་ཏི་ཐེག་པ་ཀུན་གྱི་རྩེ། །རང་རིག་ཙིཏྟ་དཀྱིལ་འཁོར་ཀུན་གྱི་རྩེ། །ནམ་མཁའ་སྟོང་པ་ཡུལ་རྣམས་ཀུན་གྱི་རྩེ། །ཀ་དག་ཆེན་པོ་ཆོས་རྣམས་ཀུན་གྱི་རྩེ། ། སྒྲོལ་བྱེད་རྒྱལ་པོ་ཆོས་རྣམས་ཀུན་གྱི་རྩེ། །ས་གསུམ་གནས་པ་སངས་རྒྱས་ཀུན་གྱི་རྩེ། །ཐིག་ལེ་སྟོང་པ་ཡེ་ཤེས
Chinese
索。此后，大导师从禅定中起身，如此说道：达玛（藏文，梵文天城体：धर्म，梵文罗马拟音：dharma，汉语字面意思：法），嘎雅（藏文，梵文天城体：काया，梵文罗马拟音：kāya，汉语字面意思：身），拉那（藏文，梵文天城体：रत्न，梵文罗马拟音：ratna，汉语字面意思：宝），阿玛拉（藏文，梵文天城体：अमल，梵文罗马拟音：amala，汉语字面意思：无垢）。如是说后，从禅定中起身，三千大千世界一切的界域都充满了光明的景象。之后，秘密主再次如此 请问：唉唉，至尊法身之主啊！为了我们这些信奉的眷属们，请您宣说大圆满之顶峰。如是请问。之后，再次开示道：唉玛，秘密主，听着！好好地将我所说的记在心里。金刚圆满之顶峰是：觉性无生之境，果实无为而圆满。觉性不变之境，果实无分别而圆满。觉性无垢之境，果实极净而圆满。觉性多样之境，果实唯一而圆满。觉性无灭之境，果实不变而圆满。觉性无生之境，果实不死而圆满。觉性空性之境，果实光明而圆满。觉性无分别之境，果实无执而圆满。觉性自解脱之境，果实自成佛而圆满。觉性无执着之境，果实无贪恋而圆满。觉性安乐之境，果实喜悦而圆满。觉性身之境，果实光芒自性而圆满。觉性无实有之境，果实五身而圆满。觉性遍布之境，果实平等性而圆满。觉性极净之境，果实原始清净而圆满。觉性无分别之境，果实本体而圆满。觉性无心之境，果实平等性而圆满。觉性无散乱之境，果实离思而圆满。觉性本智自生即是如此。无灭虚空为诸现象之顶峰，不变自成法性为诸法之顶峰，自解脱清净为诸见解之顶峰，自生智慧为诸法之顶峰，清净明灯为诸见之顶峰，觉性之王为诸证悟之顶峰，智慧中阴为诸道之王之顶峰，大圆满阿底为诸乘之顶峰，自明自心为诸坛城之顶峰，虚空空性为诸境之顶峰，原始清净为诸法之顶峰。 救度之王为诸法之顶峰，三地安住为诸佛之顶峰，明点空性为诸智
English
So. Then, the Great Teacher arose from Samadhi and spoke these words: Dharma (藏文：དྷརྨ།，梵文天城体：धर्म，梵文罗马拟音：dharma，汉语字面意思：Law), Kaya (藏文：ཀ་ཡཱ།，梵文天城体：काया，梵文罗马拟音：kāya，汉语字面意思：Body), Ratna (藏文：རཏྣ།，梵文天城体：रत्न，梵文罗马拟音：ratna，汉语字面意思：Jewel), Amala (藏文：ཨ་མ་ལ།，梵文天城体：अमल，梵文罗马拟音：amala，汉语字面意思：Immaculate). After saying this and arising from Samadhi, all the realms of the three thousand great thousand worlds were filled with the appearance of light. Then, again, the Lord of Secrets said this: "Alas, alas, Lord of the Dharmakaya! For us, the devoted retinue, please speak of the pinnacle of Dzogchen." Thus he requested. Then, again, he spoke: "Eh ma, Lord of Secrets, listen! Hold well in mind what I have taught. The pinnacle of Vajra Completion is: In the state of unborn awareness, the fruit is spontaneously perfected without effort. In the state of unchanging awareness, the fruit is perfected without conceptualization. In the state of stainless awareness, the fruit is perfectly pure. In the state of diverse awareness, the fruit is uniquely perfected. In the state of unceasing awareness, the fruit is immutably perfected. In the state of unborn awareness, the fruit is immortally perfected. In the state of empty awareness, the fruit is clearly perfected. In the state of non-conceptual awareness, the fruit is perfected without grasping. In the state of self-liberated awareness, the fruit is self-enlightened. In the state of unattached awareness, the fruit is perfected without attachment. In the state of blissful awareness, the fruit is joyfully perfected. In the state of the awareness of the body, the fruit is perfected as the very nature of light. In the state of immaterial awareness, the fruit is perfected as the five kayas. In the state of all-pervading awareness, the fruit is perfected as equality. In the state of perfectly pure awareness, the fruit is perfected as primordial purity. In the state of mindless awareness, the fruit is perfected as essence. In the state of unmindful awareness, the fruit is perfected as equality. In the state of unwavering awareness, the fruit is perfected as beyond thought. The self-arisen wisdom of awareness is just like that. Unceasing space is the pinnacle of all phenomena. Immutable self-arisen nature is the pinnacle of all dharmas. Self-liberated purity is the pinnacle of all views. Self-arisen wisdom is the pinnacle of all dharmas. Pure lamp is the pinnacle of all views. The king of awareness is the pinnacle of all realizations. Wisdom bardo is the pinnacle of all paths. Dzogchen Ati is the pinnacle of all vehicles. Self-knowing citta is the pinnacle of all mandalas. Empty space is the pinnacle of all realms. Great primordial purity is the pinnacle of all dharmas. The king of deliverance is the pinnacle of all dharmas. Abiding in the three realms is the pinnacle of all Buddhas. Empty thigle is the pinnacle of all wisdoms.