Chinese
梦见降下如珍宝颜色的雨，草木生长茂盛。向天神之王讲述后，天神之王得知将出现无勤的教法，于是祈请诸佛宣说无勤之乘。祈请道：从无边虚空中，唉唉，过去、现在、未来三世逝去的诸佛啊！在彻底阐述有勤之乘后，对于无勤聚集的瑜伽，请宣说无勤之乘。这样祈请后，诸佛都劝请金刚萨埵。金刚萨埵从心间取出金刚手，为宣说者秘密主灌顶，说道：三世诸佛的一切，秘密法轮的宝藏持有者，持有身语意的秘密，您是说法雄狮，对于无勤聚集的补特伽罗，请宣说任运成就之乘。这样劝请后，金刚手切断了诸佛五部关于基果的疑惑，讲述了在三处天界宣说无勤教法的方式。之后，秘密主金刚手，为化身噶绕多吉灌顶，使其成为秘密大圆满教法的主人。在邬金国的达纳郭夏洲，向蒋巴协年等宣说了无勤大圆满的方式。详细的各自按照各自的情况了解。具体来说，向上师、本尊祈祷，就会生起慈悲。首先是对上师生起敬信，并在头顶观修。祈祷后，就会变成平等性之乘，甚至比佛陀说得还要多。经中说：相比于亿万劫的佛陀，要知道上师更为重要。等等。在《险道》中说：因此，在上师头顶观修。观修金刚上师，就是观修所有法。具有相好之神，以亿万之数观修的福德，比不上观修上师的亿分之一。这样说的。第二是，皈依三宝并祈祷，就会生起三宝的慈悲和加持，进入皈依处等等，据说会产生无法估量的功德。在皈依经中说：无论谁对三宝
English
Having dreamt of rain falling like the color of jewels, and plants growing luxuriantly, he told the king of the gods. The king of the gods knew that the effortless teaching would arise, and so he requested all the Buddhas to speak the effortless vehicle. He prayed, saying: From the boundless sky, alas, alas, Buddhas who have passed through the three times! Having thoroughly explained the vehicle with effort, for the yoga of effortless gathering, please explain the effortless vehicle. After praying in this way, all the Buddhas urged Vajrasattva. Vajrasattva took Vajrapani from his heart and empowered the secret lord as the speaker, saying: Of all the Buddhas of the three times, holder of the treasure of the secret wheel, holding the secrets of body, speech, and mind, you are the lion of speech, for the individuals gathered without effort, please speak the spontaneously accomplished vehicle. Having urged in this way, Vajrapani cut off the doubts of the five Buddha families about the ground and result, and explained how to teach the effortless teaching in the three divine realms. Then, the secret lord Vajrapani empowered the incarnate Garab Dorje, making him the master of the secret Great Perfection teaching. In the land of Oddiyana, on the island of Dhanakosha, he taught the effortless Great Perfection to Manjushrimitra and others. In detail, understand according to each individual's situation. Specifically, by praying to the lama, the deity, and the yidam, compassion will arise. First, generate devotion to the lama and meditate on him on the crown of the head. By praying, it will transform into the vehicle of equality, and even speak more than the Buddha. The sutra says: Compared to a hundred million kalpas of Buddhas, know that the lama is more important. And so on. In the "Dangerous Path" it says: Therefore, meditate on the lama on the crown of the head. By meditating on the Vajra Master, you are meditating on all the dharmas without exception. A deity with marks and signs, the merit of meditating on a hundred thousand of them, is not even a fraction of meditating on the lama. So it is said. Secondly, by taking refuge in the Three Jewels and praying, the compassion and blessings of the Three Jewels will arise, and entering into refuge, etc., it is said that immeasurable qualities will arise. In the Sutra of Taking Refuge it says: Whoever takes refuge in the Three Jewels
Chinese
萨迦班智达说：“如果功德有形体，那么三千世界也容纳不下。”本尊神是，观修每一位本尊并祈祷，通过修持，在某个时候能够亲见本尊，听闻教诲等等，据说会得到加持。如《次第》中说：“如果恒常供养本尊，就会与本尊无二无别。”又说：“如果自身与本尊结合，即使功德小也能成就。”据说如此。与处境相符且相遇而生起慈悲是，一般而言，五身对五众生起作用，特别是三身的慈悲起作用。对于智慧海的眷属们，导师以法身加持智慧，或者以无生义的语言起作用。如《智慧秘密》中说：“法身遍布虚空边，法身自生无戏论，智慧身无碍显现，因此以加持来宣说。”据说如此。对于安住于地的菩萨等，或者成熟海的眷属们，导师显现为报身，没有前后，面朝十方等等，以意表示的方式起作用。如《心要》中说：“在无上殊胜的色究竟天，身是遍照如来之相，对于菩萨眷属们，同样不说殊胜之语，身示现证悟诸法，如镜子示现之方式，消除一切实物的恶色。”据说如此。《经》中也说：“庄严恶劣的胜者也是，因为法身成为心要，因此为了不成熟的众生，示现色身而说语言之道。”因此，对于所化成熟且相续清净者，如上显现为报身，对于清净与不清净者，显现为化身而起作用。一般而言，在不可思议的世间界中，据说显现不可思议的化身。如《心要》中说：“化身百千不可思议，所有相好皆圆满。”因此，特别是对于加行道和见道者，化身具有相好，以真实的语言起作用。如《摄颂》中说：“三十二相和威力无边，对众生宣说殊胜的佛法。”
English
Sakya Pandita said, "If merit had a form, even the three thousand worlds would not be able to contain it." The Yidam deity is that one meditates on each Yidam and prays, and through practice, at some point, one can directly see the Yidam, hear teachings, etc., and it is said that blessings will arise. As it is said in the 'Stages': "If one constantly makes offerings to the deity, one will become inseparable from the deity." It is also said, "If one unites oneself with the deity, even if the qualities are small, they will be accomplished." It is said so. Compassion arises from being in harmony with the situation and encountering it. In general, the five bodies act on the five aggregates, and in particular, the compassion of the three bodies acts. For the retinue of the Ocean of Wisdom, the teacher blesses the wisdom with the Dharmakaya, or acts with the speech of unborn meaning. As it is said in the 'Secret of Wisdom': "The Dharmakaya pervades the ends of space, the Dharmakaya is self-born and without elaboration, the Wisdom Body is clear and unobstructed, therefore it is explained by blessings." It is said so. For Bodhisattvas who abide on the earth, etc., or for the retinue of the Ocean of Maturation, the teacher appears as the Sambhogakaya, without front or back, facing all ten directions, etc., acting through the means of intentional signs. As it is said in the 'Essence': "In the supreme Akanishta, the body is in the form of Vairochana, for the retinue of Bodhisattvas, likewise, without speaking supreme words, the body shows the realization of all dharmas, like the way a mirror shows, eliminating all the bad colors of objects." It is said so. It is also said in the Sutra: "Even the Victorious One who arranges ugliness is, because the Dharmakaya has become the essence, therefore, for the sake of immature beings, he shows the Rupakaya and speaks the path of words." Therefore, for those who are tamed, mature, and have a pure continuum, they appear as the Sambhogakaya as above, and for those who are pure and impure, they appear as the Nirmanakaya and act. In general, in the inconceivable world realms, it is said that inconceivable Nirmanakayas appear. As it is said in the 'Essence': "Billions of Nirmanakayas are inconceivable, all the marks and signs are complete." Therefore, in particular, for those on the path of joining and the path of seeing, the Nirmanakaya has marks and signs, and acts with actual speech. As it is said in the 'Collection': "Thirty-two marks and power are limitless, to sentient beings, the supreme Dharma..."
Chinese
宣说空性。如是说。对于未清净者，随顺众生各自的显现，随应所化而利益。经中说：显现为一切有情的形象，显现为蝇、乌鸦、萤火虫等任何众生的形象，以它们的装束，随顺众生如何信奉，就那样显现。如是说。那也仅是略微表示，如先前对鲁扎生起慈悲而调伏，或者对断腿断臂等生起慈悲等。 生起慈悲后利益众生有两种：利益的方式和种类。第一种有三种：有依的利益，无依的和本体自性的。第一种是：唯识宗和事部瑜伽等宗义认为，在诸佛的三身中，色身自续者，在色究竟天有一个光门，由它和它的化身来利益众生。第二种是：中观宗认为，究竟的法身界，自性清净，具有断除应断的客尘垢染的二种清净的自性而安住，从中生起二种色身而利益众生。又认为法身是空性的，二种色身仅在所化前显现，那认为是源于先前的愿力。法身如虚空，报身如云，从中化身如雨般降临而利益众生。本体自性而利益是：利益的佛和所化众生二者本体无别，不混杂而圆满地利益。从圆满的智慧中，一切法自生显现之最胜，彼等聚集眷属及眷属，从自身而非他者自生。如是说。如同上述智慧时的教证一样。种类是：总的来说，身语意功德事业不可思议，随应所化而如何适宜地利益。细致地说是：因明宗说，以十二事业等来利益，续部《宝性论》中说：示现降生，
English
Declaring emptiness. Thus it is said. For the impure, according to the appearances of each being, benefiting them according to what is suitable for each. The sutra says: Appearing in the form of all beings, appearing in the form of whatever living beings, such as flies, crows, fireflies, etc., and according to how they are devoted to those forms, appearing in that way. Thus it is said. That is just a slight representation, such as generating compassion and subduing Rudra in the past, or generating compassion for those with broken legs and arms, etc. After generating compassion, there are two ways to benefit beings: the manner of benefiting and the types. The first has three: benefiting with support, without support, and with intrinsic nature. The first is: According to the systems of Cittamātra and Kriyāyoga, etc., among the three bodies of the Buddhas, the rūpakāya (form body) as a self-sustaining entity exists in Akanishta with a light gate, and it and its emanations benefit beings. The second is: According to the Madhyamaka system, the ultimate dharmakāya realm, naturally pure, abides with the nature of two purities, having purified the adventitious stains to be abandoned, and from that, two rūpakāyas arise and benefit beings. Also, it is held that the dharmakāya is emptiness, and the two rūpakāyas only appear to those to be tamed, which is believed to arise from the power of previous aspirations. The dharmakāya is like the sky, the sambhogakāya is like clouds, and from that, the nirmāṇakāya descends like rain and benefits beings. Benefiting by intrinsic nature is: The benefiting Buddha and the beings to be tamed are essentially inseparable, unmixed, and benefit completely. From the perfection of wisdom, the best of all dharmas arises spontaneously, they gather with their retinue and attendants, arising spontaneously from themselves, not from others. Thus it is said. Like the scriptural statements at the time of the aforementioned knowledge. The types are: In general, body, speech, mind, qualities, and activities are inconceivable, benefiting according to what is suitable for each. Specifically: The Hetuvidya says that benefiting is done through the twelve deeds, etc., and the Uttaratantra says: Showing birth,
Chinese
从兜率天降生，入胎和诞生，精通工艺，受用妃嫔的眷顾，出离修行苦行，趋向菩提树，降伏魔众和圆满，菩提正法的法轮，以及示现涅槃等等。如是说。依续部玛哈瑜伽的观点，说的是以极度不可思议之身，以及同样不可思议之语、意、功德和事业来成办利益。依经部的观点，通过颠倒的所化，引导至正确的意义，是善巧方便的事业；为了三界，显现三身来成办利益，是与地域相符的事业；化身依次宣说不了义的法，预言后来会出现胜乐金刚密咒了义的法，是极为了不起的事业；以三种所化、三种乘、三种集合方便，断除暂时和究竟的业流，是断除业流的事业；以及宣说教法的事业等五种方式来成办利益。详细内容如各自的论著。大圆满是，顺应六道众生不可思议的显现来成办利益，以及以善巧方便的各种乘来成办利益。前者是，顺应六道的显现来成办利益，五大显现为五妙欲来成办利益，以及顺应内外劫的三双六单来成办利益。第一是，顺应六道众生的想法来成办利益，如《十经》中所说：于天与非天之境，显示摧毁傲慢之伟大；于人之境，讲述善恶因果之论藏；于愚痴旁生之境，亦显示明智之法；于悭吝饿鬼之境，亦显示无贪知足之法；于痛苦地狱之境，遣除前后忆念之执着。如是说。第二是，五大种和显现为五妙欲，也自然而然地成办利益，如《珍宝九续》中所说：地、水、火、风，五欲皆遍布，亦显现为佛陀慈悲之游舞，意。