Chinese
因此，像引导者一样，不作调伏众生之事，不作努力，以四种事业使众生从轮回中解脱，具有大慈悲心，是为度化众生之慈悲。第五是各别自证智，不退转金刚之心。正。境法性离戏论，以及有法心之执着一切皆是，远离了对差别的执着，因此有法自身的体性和，法性总体的体性和，无别同时在觉性中显现的比喻是，譬如虚空中显现彩虹一般，自共任何显空无别不混杂地显现，那是证悟意义的智慧，或一切智智之心，或自共的显空无别不退转的金刚之心。如是说。详细的在总经的第三十四品中可以见到。那么法身的身语意三者都无别地一致，那么是没有差别的吗？答：本体上没有差别，但在表达方式上有差别，也就是从无别意义的所依的角度来说是身，从能够传达意义的角度来说是语，从其本体深奥的角度来说是意。第四个是功德有五种。数。第一是具有功德的净土，正。十方四时所摄的一切过去、现在、未来之法，在自相续中没有成立，因为是觉性自显现之故。心性之本体如如意宝珠一般，如所思而显现的功德众多，如云聚一般，十方世界的一切都显现为清净的佛土。第二是宫殿，正。一切大果的功德，不费力气自然成就和圆满的觉性显现的所依宫殿是处所的本体，以及外在所取的境和内在能取的心二者分离的自证觉性所依之天尊，和所依之宫殿无二无别，那是诸佛的住所，是处所的自性。对此广说：离能取所取之智慧，如来
English
Therefore, like a guide, without doing the work of taming beings, without effort, with the four activities liberating beings from samsara, possessing great compassion, is the compassion of liberating beings. The fifth is the individually self-realized wisdom, the non-retreating vajra heart. Correct. The object, the nature of reality, is free from elaboration, and all the grasping of the mind of the phenomena are all, free from the grasping of difference, therefore the nature of the phenomena itself, and the nature of the generality of the nature of reality, and the example of appearing in awareness at the same time without distinction is, like the appearance of a rainbow in the sky, the self and the general, whatever appears clearly, emptiness without distinction, not mixed, that is the wisdom of realizing the meaning, or the heart of omniscient wisdom, or the non-distinction of self and general, the vajra heart. Thus it is said. In detail, it can be seen in the thirty-fourth chapter of the general sutra. So, since the three kayas, speech, and mind of the Dharmakaya are all inseparably consistent, is there no difference? Answer: There is no difference in essence, but there is a difference in the way of expression, that is, from the point of view of the basis of inseparable meaning, it is the body, from the point of view of being able to convey meaning, it is speech, and from the point of view of its essence being profound, it is mind. The fourth is that qualities have five aspects. Number. First, the pure land with qualities, correct. All past, present, and future phenomena encompassed by the ten directions and four times, are not established in one's own continuum, because it is the self-appearance of awareness. The essence of mind itself is like a wish-fulfilling jewel, with many qualities appearing as thought, like a cloud cluster, all the worlds of the ten directions appear as pure Buddha-fields. Second is the palace, correct. All the qualities of the great fruit, the palace which is the basis of the appearance of spontaneously accomplished and perfect awareness without effort, is the essence of the place, and the deity relying on the self-awareness that is separated from the external object of grasping and the internal mind of grasping, and the palace that is the basis are non-dual, that is the abode of all Buddhas, it is the nature of the place. To this extensively say: The wisdom free from grasper and grasped, the Thus Gone One
Chinese
那的处所。这样说。第三，装饰品和，真实，五种欲妙等任何也不舍弃，为了自然圆满为自性智慧，不间断的各种显现，是自性的巨大坛城的庄严。或者说，珍宝和，欲妙的天女和，马鞍等等各种坛城，作为美丽的装饰。第四，光芒和，真实，佛陀的意智慧五者之自性，没有被三垢所遮蔽而光明，为了白色和，黄色和，红色和，蓝色和，茜红色和，像水晶或银色一样的颜色等六种，每一种也有六十六俱胝，各种光芒向十方放射的显现所遍布，而使自性明亮。第五，具有功德的坐垫宝座。真实，十力，四无畏，四神足，十自在，四事业等等果位的法全部自然成就并圆满，为了这个，坐垫是五种有情差别的自显现，或者说，狮子等五种和，珍宝宝座莲花日月坐垫五种的差别中自显现。这里在五种功德的时候，每一种都具有五种功德吗？或者全部只有五种功德？如果像第一种那样，那么成为不是二十五种果位法的过失，因为功德本身也有二十五种的缘故。又，分别来说，法身具有功德还是不具有？如果不具有，那么成为法身没有功德的过失。如果具有，那么成为色身的过失，因为有宫殿和装饰品和坐垫的缘故。如果像第二种那样，那么五身和五功德数量不一致等过失不会产生，如果这样问。自己所承认的不是五身只有五功德，而是每一种都具有五种。如果想那么没有二十五种的数量，那么是对种类的总括来说是二十五种。那也是像五身等不混杂完全一样，五种功德也不混杂而完全。第五，事业有三种，计数，第一是确定所化众生和，真实，调伏所有所化众生的事业的各种不同行为，如果简略归纳为四种，所调伏者不寂静
English
That is the place of Na. So it is said. Third, decorations and, truth, without abandoning any of the five desirable qualities, etc., in order to spontaneously perfect as the wisdom of self-awareness, the uninterrupted appearance of various phenomena is the adornment of the great mandala of self-nature. Or, precious jewels and, the goddess of desirable qualities and, horse saddles, etc., various mandalas are made as beautiful decorations. Fourth, rays of light and, truth, the very nature of the five wisdoms of the Buddha's mind, without being obscured by the three obscurations, are bright, in order to be white and, yellow and, red and, blue and, madder and, colors like crystal or silver, etc., each of the six also has sixty-six crore, the appearance of various rays of light radiating in the ten directions pervades and makes the self-nature clear. Fifth, the seat is a throne with qualities. Truth, ten powers, four fearlessnesses, four miraculous legs, ten powers, four actions, etc., all the qualities of the result are spontaneously accomplished and perfected, for this reason, the seat is the self-appearance of the distinctions of the five sentient beings, or, the five such as lions and, the distinctions of the five seats of precious throne legs, lotus, sun, and moon are self-appearing. Here, in the case of the five qualities, does each of the five have five qualities? Or does everything have only five qualities? If it is like the first, then it becomes a fault that it is not twenty-five qualities of the result, because the qualities themselves also have twenty-five. Also, specifically, does the Dharmakaya have qualities or not? If it does not have, then it becomes a fault that the Dharmakaya has no qualities. If it has, then it becomes a fault of the Form body, because there is a palace and decorations and a seat. If it is like the second, then faults such as the inconsistency of the number of the five bodies and the five qualities will not arise, if you ask. What one admits is not that the five bodies have only five qualities, but that each has five. If you think that there is no number of twenty-five, then it is twenty-five for the general collection of types. That is also like the five bodies, etc., are unmixed and complete, the five qualities are also unmixed and complete. Fifth, there are three actions, counting, the first is to identify the beings to be tamed and, truth, the various different actions of the action of taming all the beings to be tamed, if briefly summarized, are four, the beings to be tamed are not pacified
Chinese
以及愤怒和不悦，以及寿命福德衰减。第二，以调伏方便的四种事业，随顺地成办事情，并且四种事业的每一个都自然具备五种差别。正直。因为有四种，所以以调伏方便息增怀诛四种形态的嬉戏，也就是行为，以息灭的调伏对象，以息灭的事业息灭恶劣的心，以诛灭的事业诛杀不驯服的调伏对象，以怀爱的事业使调伏对象欢喜并被怀摄，以增上的事业使调伏对象的寿命、权势、福德、受用增长。像这样，观待何者适合，从而调伏调伏对象。事业有四种不同的差别，也就是四种事业的每一个都自然具备息增怀诛的事业，共有五种。也就是息灭的息灭，息灭的增上，息灭的怀爱，息灭的诛灭，息灭的自然成就的事业，共有五种。同样地，增上和怀爱和诛灭和自然成就的事业，也以五五种方式显现于调伏对象的面前。第三，显示调伏者显现为五种部族，没有偏颇。正直。对于这四种事业，息灭的事业是如来部，增上是宝生部，怀爱是莲花部，诛灭是金刚部，执持四部的部分，第五是事业部，五种事业全部自然成就。像这样，四种部族调伏调伏对象，这也是从息增怀诛的方面讲述调伏调伏对象，并不是部族偏于一方，而是五部中的每一个都能调伏一切。这里，五身中的每一个都具有五种事业吗？总的来说，除了五种之外没有其他的，如果一切都离不开五种，那么每一个身都分配一种事业吗？或者有没有没有事业的身呢？如果分配，如何分配，这不合理。如果每一个都具备五种事业，那么法身就成了色身，因为事业是为了利益他人的缘故。如同身等不混杂而圆满一样，五种事业也不混杂而完全圆满。还有，四种事业是一还是他？如果是一，那么分为四种事业就没有意义了。
English
And anger and displeasure, and the decline of life and merit. Second, accomplishing things appropriately with the four activities of subduing methods, and each of the four activities is naturally endowed with five distinctions. Straightforward. Because there are four, the play of the four forms of subduing methods, pacifying, increasing, magnetizing, and wrathful, that is, actions, pacifies the evil mind of the object to be subdued with the peaceful activity, slaughters the unruly object to be subdued with the wrathful activity, makes the object to be subdued pleased and magnetized with the magnetizing activity, and increases the life, power, merit, and enjoyment of the object to be subdued with the increasing activity. In this way, observing what is appropriate for whom, they subdue the objects to be subdued. There are four different distinctions of activities, that is, each of the four activities is naturally endowed with the activities of pacifying, increasing, magnetizing, and wrathful, making five in total. That is, the pacifying of pacifying, the increasing of pacifying, the magnetizing of pacifying, the wrathful of pacifying, and the naturally accomplished activity of pacifying, making five in total. Similarly, the activities of increasing, magnetizing, wrathful, and naturally accomplished also appear to the object to be subdued in the manner of five each. Third, showing that the subduer appears as five families without partiality. Straightforward. For these four activities, the pacifying activity is the Tathagata family, the increasing is the Ratna family, the magnetizing is the Padma family, and the wrathful is the Vajra family, holding the part of the four families, and the fifth is the Karma family, all five activities are naturally accomplished. In this way, the four families subdue the objects to be subdued, and this is also spoken from the aspect of subduing the objects to be subdued with pacifying, increasing, magnetizing, and wrathful, but it is not that the family is biased towards one side, but each of the five families can subdue all. Here, does each of the five bodies have five activities? In general, there is nothing other than the five, if everything is inseparable from the five, then does each body assign one activity? Or are there bodies without activities? If assigned, how to assign, this is unreasonable. If each has five complete activities, then the Dharmakaya becomes the Rupakaya, because the activity is for the sake of benefiting others. Just as the bodies and so on are unmixed and complete, the five activities are also unmixed and completely perfect. Also, are the four activities one or different? If one, then dividing into four activities is meaningless.
Chinese
而且，对于不能用寂静调伏的众生，必须使用权势和暴力，因为是一体的缘故。如果承认，那么“所化众生的行为各不相同”这句话就排除了这种可能性。如果各不相同，那么任运成就就变得没有意义，四种事业也会被区分开来，因为它们是各不相同的。如果认为可以通过调伏所化众生来实现，那么“四种差别”这句诗就能说明这一点吗？从所化众生的角度来看是不同的，从诸佛的角度来看是一体的。第二，获得果位后的意境安住方式有两种：第一，从终道（mthar lam pa）来看，超越其上的第六果位，是指对下乘果位的衡量方式的总体展示；第二，从终道以下，如此次第修习道之究竟，获得如金刚萨埵等补处菩萨而成就佛陀时，虽然在所化众生的显现中，会执持五部佛的少分特征，但五部佛各自独立，其中之一，即五身任运成就的第六胜者，是安住于一切诸佛本体的总相之中。或者，我的上师这样说：从修道以下，如此次第修习道之究竟，成为任运成就持明五身之补处菩萨者，虽然会执持金刚萨埵等五部佛各自少分的部属，以及任运成就的明觉，但对此加以区分，其中之一，即果位五身任运成就的第六胜者，是安住于五部诸佛本体总相之中。那么，如何解释过去、现在、未来三世诸佛呢？过去佛、未来佛和现在佛的说法，仅仅是为了引导所化众生而说的，或者，前者的应成派和后者后世的意愿之佛，都只是为了引导，而究竟而言，被称为佛的第六胜者的意境安住方式，是解脱了一体和异体的，超越了言语、思维和口头表达的界限而安住的。第二，详细解释差别，这有三个方面：驳斥他宗观点，确立自宗观点，以及消除对此的争论。第一方面有两个：第一，