Chinese
幼小的导师以三身为了我们这些眷属众，如何成办寻找事业之方式的授记是：如何寻找之事业乃是三身导师我们自己，各自与所化之根器相应，不同地分别授记或开示。第二、广说分三：以化身、报身、法身所开示之事业皆与意义相符。第一是：彼等以化身，即化身导师以自己的眷属菩萨乘者，依勤作而寻找之因，所作之事业而授记是：如此以身语意三门不紊乱之方式，周遍无边众生希欲具乐之慈等四无量心。身的律仪是断绝杀害众生之命，以及以潜伏偷盗等方式取走他人所执持之财物，以及在家众以欲望邪淫，出家众以不清净行等全部断绝。语的律仪是断绝歌舞等绮语无关联之语，以及呵斥他众恶语相向，以及以欺骗他众之意念转变观念而妄语，以及离间他众之离间语等，彼等之细微支分全部以语断绝。意的律仪是断绝贪恋他众之财物而欲据为己有之贪心，以及欲损害有情等之害心，以及视因果为无有等之邪见，断绝彼等后，行救护他众生命等之十善业，作为因或基础。于其上，菩萨之行，布施及持戒等，直至智慧波罗蜜多之间的十波罗蜜多之事业而行持等，依此暂时之果十地，以及究竟之果十一普光地之获得，欲以此道修习，以苦行而疲惫不堪之事业，乃于三大阿僧祇劫之间行持，那也是普作我所为。
English
The youthful teacher, with the three bodies, how to accomplish the task of seeking activities for us, the assembly of attendants, the prophecy is: How the task of seeking is the three-bodied teacher ourselves, each according to the capacity of the disciples, differently prophesying or teaching separately. Second, the extensive explanation has three parts: the activities taught by the Emanation Body, the Enjoyment Body, and the Dharma Body are all in accordance with the meaning. The first is: That is, with the Emanation Body, the Emanation Body teacher, relying on the cause sought by the efforts of his own retinue, the Bodhisattva Vehicle practitioners, the prophecy for accomplishing the activities is: In this way, with the three doors of body, speech, and mind not being confused, pervading the immeasurable sentient beings with the four immeasurable minds such as love that desires to have happiness. The discipline of the body is to cut off the killing of sentient beings, and to take away the wealth held by others by means of lurking theft, etc., and to completely cut off the sexual misconduct of householders with desire, and the impure conduct of renunciates, etc. The discipline of speech is to cut off frivolous words such as singing and dancing, unrelated words, and scolding others with harsh words, and lying with the intention of deceiving others by changing concepts, and divisive words that separate others, etc., all the subtle branches of those are cut off with speech. The discipline of mind is to cut off the greed of coveting the wealth of others and wanting to possess it, and the harmful intention of wanting to harm sentient beings, etc., and the wrong views such as seeing cause and effect as non-existent. After cutting off these, practicing the ten virtuous deeds such as saving the lives of others is taken as the cause or basis. On top of that, the practice of the Bodhisattva, giving and keeping precepts, etc., until the ten perfections between the perfection of wisdom, practicing the activities of the ten perfections, etc., relying on this, the temporary result is the ten bhumis, and the ultimate result is the attainment of the eleventh universally luminous bhumi. Wanting to practice this path, the task of being exhausted by asceticism is practiced for three great asamkhyeya kalpas, that is also done by me, the All-Creating One.
Chinese
据此，所示并非是无作之义的预言，而是化身导师所作的正直之预言。此处菩萨未提及声闻缘觉二者，是因为在他们的道中，没有显示事业等十种自性之相。如《十经》所说：“断与灭二者，未说此十自性之名。” 第二，圆满报身导师如何为自己的眷属众生实现事业行为之方式的教言预言是：依赖于包含取舍勤奋和成就的道，最终以外续三部各自的道之果位成就者的身份，如何实现事业的预言。其中，四瑜伽中具足誓心瑜伽种姓者，为了一切有情众生之利益而发起殊胜菩提心后，修习三摩地之事业如下：依赖沐浴和洁净，内外一切事物皆清净，通过四种神通之事业，将自身住所器物一切加持为天神之自性。视智慧天尊与自身誓言天尊如兄弟般，以三摩地和咒印等事业供养赞颂，念诵等，最终进行遣送等取舍勤奋之执着事业，即使七世或八大劫之间亦不能获得自果，因此徒劳无益，故与大圆满无作之预言相违。 第三，导师不住于法身，而显现圆满报身之相，化现为胜乐金刚之身，为大瑜伽和阿努瑜伽之乘者们，如何实现四种事业之方式的预言是： 预言显现为轮涅的一切法皆为大本体，心性自生之智慧，本初即已成佛。自身相续之蕴界处一切本初清净，为安住于三座梵天之自性的坛城。
English
Accordingly, what is shown is not a prophecy of the meaning of non-action, but a prophecy of integrity made by the incarnate teacher. Here, the Shravakas and Pratyekabuddhas are not mentioned in relation to the Bodhisattva because the ten characteristics of activities, etc., are not shown as characteristics on their path. As it is said in the Ten Sutras: "The names of these ten characteristics are not mentioned in the two, abandonment and cessation." Second, the prophecy of how the Enjoyment Body Teacher accomplishes the activities of deeds and actions for his retinue is: Relying on the path that includes acceptance, rejection, diligence and accomplishment, the prophecy of how to accomplish activities by ultimately becoming achievers of the fruition of the path of each of the three outer tantras. Among them, those of the Vajra-being yoga lineage among the four yogas, after generating the supreme Bodhicitta for the benefit of all sentient beings, the activity of meditating on Samadhi is as follows: Relying on bathing and cleanliness, purify all things inside and out, and through the activities of the four miracles, bless all of one's own dwelling places and objects into the nature of deities. Viewing the wisdom deity and one's own samaya deity as brothers, offering and praising with activities such as samadhi and mudras, reciting, etc., and finally engaging in the clinging activities of sending away, etc., one will not be able to obtain one's own fruit even for seven lifetimes or eight great kalpas, therefore it is in vain and contradictory to the prophecy of the Great Perfection of non-action. Third, the prophecy of how the Teacher, without moving from the Dharmakaya, manifests as the Sambhogakaya, transforms into the body of Vajradhara, and accomplishes the four activities for the Mahayoga and Anuyoga vehicles is: The prophecy that all phenomena appearing as samsara and nirvana are the great essence, the self-born wisdom of mind itself, and have been enlightened from the beginning. All of the aggregates, elements, and sense bases of one's own continuum are primordially pure, and are mandalas residing in the nature of the three seats of Brahma.
Chinese
有些人观修与四种事业各自相应的本尊，即观修寂静尊时，其身色为白色，属于金刚部，寂静而清澈；观修增益尊时，其身色为黄色，属于宝生部，欢喜而愉悦；观修怀爱尊时，其身色为红色，属于莲花部，娇媚而爱恋；观修猛厉尊时，其身色为绿色或深蓝色，属于事业部，具有愤怒而威猛的姿态。并且，寂静部的本尊行息灭疾病、邪魔等八怖的法业；增益部的本尊行增益六种圆满的法业；怀爱部的本尊以四种爱乐的方式，将一切事物都摄集于掌控之中的法业；猛厉部的本尊毫不费力地行降伏怨敌、魔障等一切不顺之品的法业，从而通过四种法业的方式，在见道时自在地掌控寿命，得以安住于漫长的劫数之中，并在修道时安住于本尊身相大印的形象之中，从而依次成就以持明手印为代表的四种持明，并通过四种法业努力成办他利，即使安住于疲惫不堪的状态中，心的自性本来自生之智慧，原本不依赖于因缘和勤作，并且一切功德，包括四种法业等，都是不需寻求而任运成就的。因此，那不是通过上述那样的勤作之道所能成就的，所以那不勤作、无所作为的法业，那不需寻求而任运成就的自性，即使安住于内续无上道的修行者，也无法成就它。第三，七种相违之譬喻：如同大圆满虚空一般，由于超越了相，因此宣说了不能通过因果来成就。对于那个意义，不付诸实践，仅仅执着于宣说究竟意义的宗派，并执着于它是真实的，从而宣说了勤作修持。以依赖因缘，莲花产生和坏灭是通过勤作而成就的譬喻，来推断虚空的产生和坏灭也是通过勤作而成就的，这宣说了譬喻本身就是错误的。宣说那本身就是究竟意义，自生智慧没有经过任何改造和错乱，习惯之后，无论显现多少圆满，都无法用有相之法来改变自生智慧。
English
Some meditate on deities corresponding to the four activities, each with its respective color, family, and demeanor. That is, when meditating on peaceful deities, their body color is white, belonging to the Vajra family, peaceful and clear; when meditating on enriching deities, their body color is yellow, belonging to the Ratna family, joyful and cheerful; when meditating on magnetizing deities, their body color is red, belonging to the Padma family, alluring and amorous; when meditating on wrathful deities, their body color is green or dark blue, belonging to the Karma family, possessing an angry and fierce demeanor. Furthermore, deities of the peaceful family perform the activity of pacifying diseases, evil spirits, and the eight fears; deities of the enriching family perform the activity of increasing the six perfections; deities of the magnetizing family, through the four modes of attraction, perform the activity of gathering all things under their control; deities of the wrathful family effortlessly perform the activity of destroying and emptying all unfavorable aspects, such as enemies and obstacles. Thus, through the four types of activities, at the path of seeing, one gains control over life and abides for many eons, and at the path of meditation, one abides in the form of the deity's body, the Great Mudra, thereby gradually accomplishing the four Vidyadharas, represented by the Mudra Vidyadhara, and through the four activities, one strives to benefit others, even while abiding in a state of weariness and exhaustion. However, the self-nature of mind, the self-arisen wisdom, is originally independent of causes, conditions, and effort, and all qualities, including the four activities, are spontaneously accomplished without seeking. Therefore, that which is not accomplished through such a path of effort as described above, that effortless, non-acting activity, that spontaneously accomplished nature without seeking, even those who abide on the path of the Inner Tantra, the Unsurpassed, cannot accomplish it. Third, seven contradictory examples: Like the Great Perfection, like space, because it transcends characteristics, it is taught that it cannot be accomplished through cause and effect. Regarding that meaning, not putting it into practice, but merely adhering to the system that teaches only the provisional meaning, and clinging to it as true, it is taught that one should engage in effort and accomplishment. Using the example that, relying on causes and conditions, the arising and ceasing of the lotus is accomplished through effort, to infer that the arising and ceasing of space is also accomplished through effort, it is taught that the example itself is mistaken. It is taught that that itself is the provisional meaning, that self-arisen wisdom, without any modification or corruption, after becoming accustomed to it, no matter how much abundance appears, one cannot transform self-arisen wisdom with characterized dharmas.
Chinese
对此进行了展示。心的自性无有实体，安住于本觉的自性光明中，功德自然显现，如水和浑浊之物。告诫不要以世间生灭之物的例子来比喻。为了使现在不清净的心变得清净，在勤奋修习改造之后，如果想要获得完全清净的佛果，那将永远无法实现。第一点是：在此，自性大圆满超越了因果、勤奋和修习，因此，通过努力、取舍来寻求和修习，就像在无为的虚空中一样，无法成就意义。因此，自性任运成就的事业，智慧自生的本觉，如实地证悟，四种事业也不用寻找，以任运成就的方式圆满。像这样，内外能取所取的分别念自然平息，智慧的光明无边无际地扩展，轮回和涅槃的一切法都自在地聚集在觉性菩提心的界限中，能取所取的烦恼分别念从一开始就在法界无生的状态中解脱和斩断，因此，这样的四种事业也是不作勤奋任运成就的。如《珍宝鬘》中所说：自性任运成就的事业是，智慧自显安住，内外分别念自然平息，智慧无边无际地扩展，轮回涅槃菩提心自在聚集，内外分别念斩断解脱，自性智慧是不作勤奋的。这样说的。然而，从具有这种见解信心的状态中，即使行持度化众生的慈悲事业，也没有任何矛盾。即使不行持，以不作勤奋任运成就的唯一大方便，一切意义都圆满成就，因此没有矛盾。如该论中所说：度化众生的慈悲事业是，具有大信心者寻求四种事业。又说：在此意义中，获得信心的瑜伽士，将火和佛塔、连珠、禅定、咒语结合起来，做或者不做，以唯一大方便圆满成就。第二点是：阿底大圆满超越因果、作为和勤奋的意趣，不能