Chinese
成为过失，因此不合道理。第四，事业成就之事业有五：讲述比喻之义，指出认为仅限于他续的过失，从举出显现上无错乱之比喻到讲述不决定，讲述如所有智不是错乱之比喻意义，以及与事业相关之义。第一，从“如意”至“讲述”。如是说，彼等佛陀乃为自利而现证法身，为利他而具有无量之智悲与能力之智慧，故能同时知晓所有所知事物与所有众生之心续，并示现随应所化之身语意之事业。如经中云：“如来不舍弃身为空性，亦于所有佛刹中皆示现；不舍弃不可言说之法性，如声音般了知而说法；心亦远离一切对境，亦能了知一切有情之心行与想法。”如是说。如是生起之理由亦为：佛之加持与愿力之能力，以及所化清净三者聚合所致。如《宝性论》云：“如于清净琉璃地，天王身之影像现，如是众生清净心，能仁之身影像现。”等语。因此，《宝性论》中，以帝释、鼓云等九种，以及其他如如意宝等，从属之如意树等，作为如来事业之比喻，并非无有智慧之比喻，因佛陀本身即是智慧之本体。如《摄颂》云：“无智则无功德增，无菩提，亦无如海之佛法。”如是说。然以不执著相、无分别念与不勤作之方式，示现智悲之智慧能力，而断除有情之痛苦与烦恼。如《宝性论》云：“以能力、智慧、大悲，断除痛苦与烦恼。
English
It is unreasonable to become a fault. Fourth, there are five aspects to the activity of accomplishing deeds: stating the meaning of the analogy, pointing out the faults of those who believe it is limited to other tantras, from giving examples that do not encompass delusion in appearance to stating uncertainty, explaining the meaning of examples where the wisdom of as-many-as is not delusion, and the meaning related to activities. First, from "wish-fulfilling" to "explains." It is said that the Buddhas realize the Dharmakaya for their own benefit and possess immeasurable wisdom of knowledge, compassion, and power for the benefit of others. Therefore, they simultaneously know all knowable objects and the minds of all sentient beings, and they manifest the activities of body, speech, and mind according to what needs to be tamed. As it is said in the sutra: "The Tathagata does not abandon the nature of the body as space, and also manifests everywhere in all Buddha-fields. He does not abandon the inexpressible nature of Dharma, and teaches the Dharma as it is understood through sound. The mind is also separated from all objects, and also thoroughly knows the conduct and thoughts of the minds of all sentient beings." It is said. The reason for this occurrence is also due to the combination of the blessings of the Victorious Ones, the power of aspiration prayers, and the purification of those to be tamed. As it is said in the Uttaratantra: "Just as on a pure beryl ground, the image of the body of the lord of gods appears, so on the pure ground of beings' minds, the image of the body of the Sage appears." etc. Therefore, in the Uttaratantra, the examples of the activities of the Tathagatas are Indra, drums, clouds, etc., and others such as wish-fulfilling jewels, etc., and wish-fulfilling trees, etc., are given as examples of the activities of the Victorious Ones, which are not examples without wisdom, because the Buddhas themselves are the essence of wisdom. As it is said in the Samgraha: "Without wisdom, there is no increase of qualities, no enlightenment, and no Buddha-dharma like the ocean." It is said. However, by showing the power of wisdom of knowledge and compassion without grasping at characteristics, without conceptual thought, and without effort, they cut off the suffering and afflictions of sentient beings. As it is said in the Uttaratantra: "With power, wisdom, and compassion, cut off suffering and afflictions.
Chinese
如此。如是说。总而言之，即使没有分别念，佛的事业也会自然成就。圣者龙树菩萨说：“于极清净法身中，智慧海转成住处后，如各种珍宝一般，从中生起有情众生之利益。”因此，法身的事业和色身二者，是显示佛陀的智慧和慈悲的力量。说是显现在业清净的显现中，但并非仅仅说是被调伏者的清净显现。第二，驳斥认为仅仅是其他相续的过失。从其他相续中，“将会错乱。”如前所述，诸佛的色身和智慧，并非仅仅是其他相续被调伏者的清净显现。如果不是这样，佛陀没有智慧，色身仅仅是其他相续被调伏者的清净显现，那么佛陀的智慧就会变成其他被调伏者相续的智慧，因为智慧仅仅是其他相续的缘故。如果这样认为，那么智慧本身就会错乱，因为其他相续的错乱显现为智慧。此外，如果智慧是其他显现，那么它就无法摄受他人，就像穷人无法给予食物一样，因为没有智慧的色身仅仅是空名而已。第三，从举例说明显现没有被错乱所遍及，到说明不确定性。如果从“成为有执著”，这样说。如果佛陀具有有相的智慧，并且在这种智慧中显现了众生的错乱，那么就会有过失。如果认为因为智慧执持自己的显现，所以会成为有执著，那么，当镜子中显现影像时，显现时的镜子也会成为有执著的分别念，因为显现了影像的缘故。因此，即使在佛陀的尽所有智的智慧中显现了所调伏者，也不会成为有执著，例如镜子中显现影像时，没有执持和分别念一样。第四，解释尽所有智的智慧不是错乱的例子和意义。从“有情”到“不灭”。如是说，那么在有情众生的错乱显现中，尽所有智的智慧在对境中如何
English
Thus. It is said. In short, even without conceptualization, the enlightened activities of the Buddha will spontaneously arise. The noble Nāgārjuna said: "In the utterly stainless Dharmakāya, the ocean of wisdom, having transformed into a dwelling place, like various jewels, from it arise the benefits of sentient beings." Therefore, the activities of the Dharmakāya and the two form bodies are the manifestation of the power of the Buddha's wisdom and compassion. It is said to appear in the appearance of purified karma, but it is not said to be merely the pure appearance of those to be tamed. Second, the fault of asserting that it is only the continuum of others is refuted. From the continuum of others, "it will become confused." As just explained, the bodies and wisdom of the Buddhas, as described, are not merely the pure appearance of those to be tamed in the continuum of others. If it were not so, if the Buddha had no wisdom and the form body were merely the pure appearance of those to be tamed in the continuum of others, then the Buddha's wisdom would become the wisdom of the continuum of other beings to be tamed, because the wisdom is only the continuum of others. If it is asserted in this way, then the wisdom itself will become confused, because the confusion of the continuum of others appears as wisdom. Furthermore, if wisdom is the appearance of others, then it cannot hold others, just as a poor person cannot give food, because the form body without wisdom is merely an empty name. Third, from giving examples of appearances not pervaded by confusion, to stating uncertainty. If from "will become an attribute." If the Buddha has wisdom with appearances, and the confusion of sentient beings appears in that wisdom, then there would be a fault. If it is thought that because wisdom grasps its own appearance, it will become an attribute of grasping, then when an image appears in a mirror, the mirror at the time of appearance will also become a conceptualization of grasping, because the image appears. Therefore, even if those to be tamed appear in the wisdom of the Buddha's knowledge of all things, it will not become an attribute of grasping, just as there is no grasping or conceptualization when an image appears in a mirror. Fourth, explaining the example and meaning of the wisdom of all things not being confusion. From "sentient beings" to "no cessation." It is said, so in the confused appearance of sentient beings, how is the wisdom of all things in the object
Tibetan
་བཞིན་དུ་སྣང་བར་གྱུར་ཀྱང་སྣང་བ་ལ་འཁྲུལ་པས་མ་ཁྱབ་སྟེ། སྣོད་བཅུད་ཆུ་ནང་ཟླ་བ་ལྟར་སྣང་སྟོང་དབྱེར་མེད་དུ་གཟིགས་ཤིང་བདེན་པ་དང་རྫུན་པ་གང་དུའང་མི་འཛིན་པས་ཡེ་ཤེས་དང་ཕྲིན་ལས་ལ་སེམས་ཅན་གྱི་བདེན་འཛིན་འཁྲུལ་པས་ནམ་ཡང་གོས་པ་མིན་ཏེ། རིག་པ་དྲུག་ཅུ་པ་ལས། གང་ལས་རྟེན་ན་དངོས་པོ་རྣམས། །ཆུ་ཡི་ཟླ་བ་ཁོ་ན་ལྟར། །ཡང་དག་མ་ཡིན་ལོག་མིན་པར། །ཤེས་པ་དེ་དག་ལྟས་མི་འཕྲོག །ཅེས་སོ། །དེ་ཡང་དཔེར་ན་ནམ་མཁའ་སྟོང་པ་ལ་འབྱུང་བ་ཆེན་པོ་རྣམས་སྐྱེ་འགག་ཏུ་སྣང་ཡང་ནམ་མཁའ་ཆགས་འཇིག་གིས་གོས་པ་མིན་ཞིང་སྐྱེ་བ་དང་འགག་པ་མེད་པ་དེ་བཞིན་དུ་ཡེ་ཤེས་ལ་འཁྲུལ་པས་གོས་པ་མེད་དེ། འཕགས་པ་ལྷས། དཔེར་ན་ཆུ་ཡི་ཟླ་བ་ལ། །ཆུ་ཡིས་མངོན་པར་གོས་པ་མེད། །སྣ་ཚོགས་གཟུགས་ བརྙན་འདྲ་བ་སྟེ། །མཐོང་བས་སྐྱོན་གྱིས་གོས་མི་འགྱུར། ཅེས་སོ། །ལྔ་པ་ཕྲིན་ལས་དང་འབྲེལ་བའི་དོན་བཤད་པ་ནི། རྒྱལ་བའི་ནས། ཞེས་བརྗོད། །ཅེས་གསུངས་ཏེ། བཤད་མ་ཐག་པ་དེ་ལྟར་རྒྱལ་བའི་མཁྱེན་པའི་ཡེ་ཤེས་དང་བརྩེ་བའི་ཐུགས་རྗེས་སེམས་ཅན་གྱི་ཁམས་ལ་ཅི་སྙེད་པའི་ཉོན་མོངས་པ་དང་ལྷན་ཅིག་ཏུ་ཞུགས་ཤིང་མཁྱེན་ཀྱང་ནམ་མཁའ་སྐྱེ་འཇིག་གིས་མ་གོས་པ་དེ་བཞིན་དུ་ཉོན་མོངས་པའི་ཚོགས་ཀྱིས་ཅུང་ཟད་ཀྱང་གོས་པ་མེད་དེ། དཔེར་ན་ཉི་མའི་འོད་ཟེར་ནི། རི་དང་ས་གཞི་ནགས་ཚལ་མི་གཙང་བའི་ལྗན་ལྗིན་ལ་སོགས་པར་ཉེ་རིང་མེད་པར་འཇུག་ཅིང་དེ་དག་སྣང་བ་དང་སྐེམ་པ་དང་སྲེག་པར་བྱེད་ཀྱང་། དེ་རྣམས་ཀྱི་ཉི་འོད་ལ་གོས་པ་མེད་པ་སྟེ། རྒྱན་ལས། ཇི་ལྟར་ཉི་མའི་འོད་ཟེར་དག །འཇུག་ལ་བདག་གིར་བྱ་བ་མེད། །དེ་བཞིན་སངས་རྒྱས་ཡེ་ཤེས་ཀྱང་། །འཇུག་ལ་བདག་གིར་མཛད་མི་མངའ། །ཞེས་སོ། །དེ་ནི་སངས་རྒྱས་ཀྱི་གཞན་དོན་གྱི་ཡེ་ཤེས་ཡིན་པའི་ཕྱིར་ཡེ་ཤེས་འདི་ལ་འཁྲུལ་པའི་མིང་ གིས་ནི་མི་བརྗོད་དེ། ཡེ་ཤེས་བཞིའི་ནང་ནས་བྱ་བ་གྲུབ་པའི་ཡེ་ཤེས་ཞེས་སུ་བརྗོད་པ་ཡིན་ནོ། །དེའང་མ་དག་པའི་གནས་སྐབས་སུ་དབང་པོ་ལྔའི་ཤེས་པ་ནི་ཡུལ་ལ་འཇུག་པ་ལས་འབད་རྩོལ་མི་དགོས་པར་འཇུག་པ་ལྟར། དེ་གནས་གྱུར་པ་ལས་གྱུར་པའི་བྱ་བ་གྲུབ་པའི་ཡེ་ཤེས་ཀྱང་འཇིག་རྟེན་གྱི་ཁམས་ཐམས་ཅད་དུ་སྤྲུལ་པ་རྣམ་པ་ཚོགས་པ་དཔག་ཏུ་མེད་པ་བསམ་གྱིས་མི་ཁྱབ་པ་འབད་རྩོལ་མི་དགོས་པས་ཞུགས་ཤིང་སེམས་ཅན་ཀུན་གྱི་དོན་སྒྲུབ་པ་སྟེ། མདོ་སྡེ་རྒྱན་ལས། བྱ་བ་གྲུབ་པའི་ཡེ་ཤེས་ནི། ཁམས་རྣམས་ཀུན་ཏུ་སྣ་ཚོགས་ཞིང་། །དཔག་མེད་བསམ
Chinese
虽然显现为如此，但显现并不遍及错乱。如同器情世界在水中显现的月亮一样，无别地观见显现与空性，并且不执着于真实和虚假。因此，智慧和事业永远不会被众生的真实执着错乱所染污。如《六十正理论》中说：‘从何所依的诸事物，犹如水中的月亮一般，既非真实亦非虚假，了知彼等不被视线所夺。’也是如此。例如，在虚空中，四大显现为生灭，但虚空不会被成住坏空所染污，并且没有生和灭。同样，智慧也不会被错乱所染污。如圣天菩萨说：‘例如水中的月亮，不会被水所染污，如同各种影像一般，见到也不会被过失所染污。’第五，解释与事业相关的意义。经文中说：‘称为胜者的……’意思是说，正如刚才所说的那样，胜者的智慧和慈悲，与众生的界域一同进入无量的烦恼之中，虽然了知，但就像天空不会被生灭所染污一样，不会被烦恼的集合所稍微染污。例如，太阳的光芒，对于山、大地、森林、不净的污垢等等，没有远近之别地进入，并且使它们显现、干燥和燃烧，但这些不会染污阳光。如《庄严经论》中说：‘如太阳的光芒，进入而没有占有，同样，佛陀的智慧，进入而没有占有。’这是因为这是佛陀利他的智慧，因此这个智慧不被称为错乱之名，而是被称为四种智慧中的成所作智。也就是说，在不清净的状态下，五根的识如同进入对境一样，不需要努力就能进入。同样，从那样的状态转变后所产生的成所作智，也能在一切世间界中，无需努力地进入无量无数的化身，成办一切众生的利益。如《经庄严论》中说：‘成所作智者，于一切界中，种种刹土，无量思
English
Although it appears as such, appearance does not pervade delusion. Like the moon appearing in water, the container and its contents are seen as inseparable from emptiness, and there is no clinging to truth or falsehood. Therefore, wisdom and activity are never tainted by the deluded clinging to reality of sentient beings. As the Sixty Stanzas on Reasoning states: 'From whatever things depend, like the moon in water, neither truly nor falsely, those who know them are not robbed by sight.' It is also like that. For example, in empty space, the great elements appear to arise and cease, but space is not tainted by formation and destruction, and there is no arising or ceasing. Similarly, wisdom is not tainted by delusion. As Aryadeva said: 'For example, the moon in water is not tainted by water, like various images, seeing does not change due to faults.' Fifth, explaining the meaning related to activity. The text says: 'Called the Victorious One...' This means that, as just explained, the wisdom and compassion of the Victorious One enter the realm of sentient beings together with countless afflictions, and although they know, just as the sky is not tainted by arising and ceasing, they are not tainted in the slightest by the collection of afflictions. For example, the rays of the sun enter without near or far into mountains, earth, forests, impure filth, and so on, and cause them to appear, dry, and burn, but these do not taint the sunlight. As the Ornament of the Sutras states: 'Just as the sun's rays, enter without possessing, similarly, the Buddha's wisdom, enters without possessing.' This is because it is the Buddha's wisdom for the benefit of others, therefore this wisdom is not called by the name of delusion, but is called the wisdom of accomplishing activities among the four wisdoms. That is to say, in the impure state, just as the consciousness of the five senses enters objects without needing effort, similarly, the wisdom of accomplishing activities that arises from the transformation of that state also enters all realms of the world without effort, manifesting countless and immeasurable emanations, accomplishing the benefit of all sentient beings. As the Ornament of the Sutras states: 'The wisdom of accomplishing activities, in all realms, various lands, immeasurable thoug