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以“玛”的力量显现为色身而行利他之事，如仙人诅咒成就一般。这在印度是龙树，在西藏是热贡·乔桑的观点。第三种观点认为，自性本身就能成办事业：不将佛身和智慧视为有法，也不贬低为无法，远离增益和损减的边见，无别任运大圆满即是佛。对于佛来说，没有应做和不应做的区分，但从任运成就事业的角度来看，会根据所化众生的意愿，无偏地显现。例如，天空本身没有颜色和形状，但由于山谷的条件，会显现出各种各样的景象。此处的第八品中说：“无障自生智慧，显现因果导师三身。有时显现为因的导师，有时显现为缘的导师，有时显现为果的导师。”《智慧秘密》中说：“不可思议光明心，虽未动摇于不变法界，然从自显任运加持力，如具缘者之所愿，行调伏众生之方便行。自心如莲花般安住，如法成办他人之事。于欲行淫者，即现淫相；于嗔恨恼怒我慢者，亦如是。于彼等示现方便秘密道，随顺彼等之心与所宜。”《总集经》中说：“从此未作之如是性，如意生出一切，奇妙显现之有情，如其所聚之所见所闻。”这是印度国王扎和西藏谢饶扎巴的观点。而现在所接受的是最后一种观点。成办事业的方式实际上有两种：对于智慧敏锐、能顿悟的人，普贤王如来以超越因果的法门来成办事业；对于智慧迟钝、需渐悟的人，则以三身因果的法门来成办事业。这在何处宣说就显而易见了。第一种是：导师普贤王如来亲自开示超越因果二者的法性，即菩提心的自性，并以此来成办事业。第七品中说：“喜于一者，于彼处，诸法合一之故，乃菩提心之体性，开示心之体性普作。”因此，安住于
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Acting for the benefit of others by appearing in a physical form through the power of "Ma," like the accomplishment of a curse by a sage. This is the view of Nagarjuna in India and Rengom Chözang in Tibet. The third view is that intrinsic nature itself accomplishes benefit: not attributing elaborations to the Buddha's body and wisdom as existent phenomena, nor denigrating them as nonexistent phenomena, but being free from the extremes of exaggeration and denigration, the spontaneously accomplished great perfection, indivisible, is called Buddha. For that, there is no distinction between what should be done and what should not be done, but from the aspect of spontaneously accomplishing activities, it appears according to the inclinations of those to be tamed, without partiality. For example, the sky itself has no color or shape, but due to the conditions of valleys, it appears in various forms. In the eighth chapter of this very text, it says: "Unobstructed, self-arisen wisdom is, the three bodies appearing as the teacher of cause and effect. To some, it appears as the teacher of the cause. To some, it appears as the teacher of the connection. To some, it appears as the teacher of the result." The Secret of Wisdom says: "Inconceivable, luminous mind, though not moving from the unchanging sphere, yet from the blessing of self-appearance, spontaneously accomplished, according to the wishes of the fortunate ones, it performs the conduct of methods to tame beings. One's own mind abides like a lotus, and others are accomplished according to the Dharma. To those who desire to engage in sexual activity, it appears as such. To those with hatred, torment, and pride, it is the same. To them, it shows the secret path of skillful means, according to whatever their mind desires and whatever is suitable." The General Sutra says: "From this unmade suchness, whatever arises as desired, the magical appearances of sentient beings, are seen and heard as they gather." This is the view of King Ja in India and Sherab Drakpa in Tibet. And what is accepted now is the last view. There are actually two ways of accomplishing benefit: For those who are sharp-witted and can understand all at once, Kunsang (Samantabhadra) accomplishes benefit through the vehicle that transcends cause and effect; for those who are slow-witted and need to understand gradually, the three kayas accomplish benefit through the vehicle of cause and effect. It is obvious where this is explained. The first is: the teacher Kunsang (Samantabhadra) himself teaches the nature of reality, the essence of bodhichitta, which transcends both cause and effect, and thereby accomplishes benefit. The seventh chapter says: "For those who delight in the one, in that place, because all phenomena are united as one, it is the essence of bodhichitta, the essence of mind, the All-Creating is taught." Therefore, abiding in
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在法性平等性之界中，于时间，不可思议的无别三时之中，导师自性之导师普贤王如来自生之薄伽梵，自性心之自生智慧大乐者，对非异于实义之眷属自生智慧显现之所有佛陀有情宣说的是：不作做，如是性之义，自然具有的滋味在各自的心中显现，称之为于语词中宣说。又，第十六品中说：我本来就是普作王。导师、教法、眷属、时间我所作。导师之导师也是我所作。教法我宣说其自性，眷属也从我的体性中产生，时间处所于我的自性中，从普作我的自性宣说中，没有宣说任何非我的法。如是说。释续中说：普贤胜者至尊天，是菩提心之精华。一切之导师是菩提心，教法是菩提心之精华。在法性界之大处，聚集佛陀有情眷属后，无有先后地宣说的是，自生智慧明智王。如是说。又，此自宗所宣说的导师法，即是三十五主尊，以及确定之经论为主，然而是从意义的首尾一切处宣说的。第二，以三身宣说的因果乘以作利他之事是，彼经中说：对于喜欢相和数字者，普作王所作的，不能以各种言说来表示。如是说。对于不能理解彼等词句者，从普作王的三种自性中显现为三身，从而对于因果之乘，随其所宜地宣说，第十八品中说：三身种种出现后，也显示了三乘之相，使具有因果者心满意足。如是说。释续中说：从大圆满无生法身中，生起之神变方式所显现，报身化身，三传承九次第等是化身，称为九句词和字，显示为九种乘。如是说。又，对于上等根器者，以法身生起圆满次第三者，中等根器者，以报身外续三者，下
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In the realm of the equality of Dharmata, in time, in the inconceivable non-duality of the three times, the teacher, the self-existent Lord Samantabhadra, the self-arisen Bhagavan, the great bliss of self-arisen wisdom of the nature of mind, teaches all Buddhas and sentient beings who are not different from the retinue of self-arisen wisdom appearance of meaning: The unmade, the meaning of Suchness, the taste that is naturally present, is clear in each person's mind, and is called teaching in words. Also, in the sixteenth chapter, it says: I am the King of All-Creating from the beginning. I have made the teacher, the teaching, the retinue, and the time. I also make the teacher of the teachers. I show the nature of the teaching, and the retinue also arises from my essence. The time and place are in my nature. From the teaching of the nature of the All-Creating, there is no teaching of any dharma that is not me. Thus it is said. In the Explanatory Tantra, it says: Samantabhadra, the supreme Lord of Victors, is the essence of the heart of Bodhicitta. The teacher of all is Bodhicitta, the teaching is the essence of Bodhicitta. In the great place of the realm of Dharmata, having gathered the retinue of Buddhas and sentient beings, what is taught without before or after is the King of Self-Arisen Wisdom and Awareness. Thus it is said. Also, the teacher's dharma taught in this own system is mainly the thirty-five principal ones and the definitive sutras and agamas, but it is taught from all the beginning and end of the meaning. Second, the meaning of accomplishing the benefit of others through the vehicle of cause and effect, which teaches the three kayas, is: In that very text, it says: For those who like signs and numbers, what the All-Creating King has done cannot be expressed by various words. Thus it is said. For those who do not understand those words, the three natures of the All-Creating King manifest as the three kayas, and thus the vehicles of cause and effect are taught appropriately to each. In the eighteenth chapter, it says: After the three kayas have appeared in various ways, they also show the face of the three vehicles, satisfying those who have cause and effect. Thus it is said. In the Explanatory Tantra, it says: From the unborn Dharmakaya of the Great Perfection, the way of manifestation of miraculous births arises, the Sambhogakaya and the Nirmanakaya. The three lineages and nine successions are all manifestations. They are known as nine words and letters, and are shown as nine kinds of vehicles. Thus it is said. Also, for those of superior intellect, the Dharmakaya arises with the three stages of completion. For those of medium intellect, the Sambhogakaya has the three outer tantras. For those of lower
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玛拉化身宣说了特征三类，也就是第十品所说：导师法身的教法是这样的，宣说三秘密的自性，从根本法性清净的自性中，生起秘密和圆满秘密，以及圆满大秘密的三种自性，不是一切的行境，说是秘密。又说，导师报身圆满的教法是，行为作事的外部三类。又说，导师化身的教法是，声闻、缘觉、大乘经部三者，外者说是特征外者。如是。《解说续》中说：生起、圆满和圆满大，说是法身的语。事部瑜伽内外三者，被称为报身的语。声闻、缘觉、经部三者，被称为化身的语。如是。这本身的第十品和第十五品，以及《解说续》的第九品共同宣说，实际上是阿努以下的论藏。它们的解说方式是，第二十一品中说：三身导师三者的解说方式是，在五种圆满之中，法身以加持来解说，报身以自己的体性来宣说，化身将意义汇集为词句，三身导师的解说方式有三种。因此有三种，计数。第一，法身以加持来解说，在五种圆满之中，说的是，导师圆满法身金刚持，眷属十方诸佛，教法生起圆满三者，处所密严法界宫殿，时间导师眷属聚集之时，以加持来解说。第二是，导师报身普贤遍照，眷属安住于地的菩萨，教法事部瑜伽三类，处所密严之境须弥山顶，时间导师眷属聚集之时，以自己的体性来宣说。第三是，导师化身释迦牟尼，眷属声闻四众，教法特征三类，处所鹫峰山等处，时间导师眷属聚集之时，将词句和意义结合起来解说。也就是第十品中说：法身是智慧身
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The incarnate Mala spoke of the three categories of characteristics, which is also stated in the tenth chapter: The teaching of the Dharma body of the teacher is like this, teaching the nature of the three secrets, from the nature of the fundamental Dharma nature, the three natures of arising secret, complete secret, and great complete secret, which are not the objects of all, are said to be secret. It is also said that the teaching of the Sambhogakaya of the teacher is the three external categories of actions. It is also said that the teaching of the Nirmanakaya of the teacher is the three of the Shravakas, Pratyekabuddhas, and Mahayana Sutra Pitaka, which are called external characteristics. So it is. In the Explanation Tantra, it is said: Arising, completion, and great completion are said to be the speech of the Dharmakaya. The three inner and outer Kriya Yogas are known as the speech of the Sambhogakaya. The three of the Shravakas, Pratyekabuddhas, and Sutra Pitaka are known as the speech of the Nirmanakaya. So it is. The tenth and fifteenth chapters of this itself, and the ninth chapter of the Explanation Tantra, jointly explain that they are actually the collections of the Anuttarayoga Tantra. Their explanation methods are, as stated in the twenty-first chapter: The explanation methods of the three teachers of the three bodies are, within the five perfections, the Dharmakaya is explained by blessing, the Sambhogakaya is declared by its own nature, and the Nirmanakaya combines the meanings into words, and there are three explanation methods of the three teachers of the three bodies. Therefore, there are three, counting. First, the Dharmakaya is explained by blessing, within the five perfections, it is said that the teacher is the perfect Dharmakaya Vajradhara, the retinue is the Buddhas of the ten directions, the teachings are the three of arising and completion, the place is the Akanishta Dharmadhatu palace, and the time is when the teacher and retinue gather, and it is explained by blessing. The second is that the teacher is the Sambhogakaya Samantabhadra, the retinue is the Bodhisattvas who dwell on the earth, the teachings are the three categories of Kriya Yoga, the place is the summit of Mount Sumeru in Akanishta, and the time is when the teacher and retinue gather, and it is declared by its own nature. The third is that the teacher is the Nirmanakaya Shakyamuni, the retinue is the four assemblies of Shravakas, the teachings are the three categories of characteristics, the place is Vulture Peak Mountain, etc., and the time is when the teacher and retinue gather, and the words and meanings are combined to explain. That is, it is said in the tenth chapter: The Dharmakaya is the wisdom body