English
Thus it is proclaimed. The secret vows must be protected as much as possible. The practice of equality without acceptance or rejection, the practice of compassion without love or hatred, the practice of non-distraction without gathering or dispersing, and the practice of skillful means and signs to tame whatever needs taming. Yoga and the four practices of acceptance and rejection are performed in order. The great equality of emptiness meditation, compassion with single-mindedness for the sake of beings, entering into the state of great bliss, and the meditation of skillful means showing various miracles. These four in order are: Suchness, the universal appearance, and the cause of bliss. Bless with the view as the Dharmakaya, bless with compassion to benefit beings, generate splendor with Bodhicitta, and bless with skillful means to increase power and strength. Combine these four aspects in order. The minds of the Buddhas and the Dharmadhatu, one's own mind and ultimate Bodhi, the palace of the great bliss body meditation, the inner and outer secret places, these four are: The places for accomplishing the four, as the Buddhas have said. When the scriptures and instructions have reached their limit, when there is faith in the ultimate Bodhicitta, when the wisdom and skillful means of meditation are clear, and when the time is ripe for those to be tamed, when the inner and outer times are ripe, these four are: The times for the four stakes in order. Without cause or condition, one's own mind transforms, one's own mind and the suffering of beings, skillful means and wisdom in agreement, the precious life-force, the material cause of the stake. The secret and wisdom seed, the cause of wrath. These four causes are taught in order. The ripening result is the accomplishment of the Dharmakaya, the causal result is compassion arising appropriately for beings. The activity of a hero experiences that. The tamer, with power, makes the tamed suitable. The stainless result pervades all. The wise have explained that the four results and four meanings are suitable. The activity of wisdom destroys and burns the two extremes, the activity of compassion establishes beings in their place, the activity of Bodhi burns the heap of suffering, the activity of emanation accomplishes the meaning of taming freely. The spontaneously accomplished activity pervades all. The heart essence of non-elaboration is taken with awareness, the heart essence of compassion is taken with action, the heart essence of great bliss is taken with absorption.
Chinese
取。以精勤之心取事业之海。为取心髓故，曼荼罗次第有四。或者无繁琐之如是性，以及菩提心之坛城所说，身与莲花之坛城自身，以及有相形状之坛城，彼等次第为四。形状乃三角形、半月形，三者以方折装饰。门与门环，马蹬，围墙所装饰。从界中，三智慧显现三角形，常断中观获得自在是半月形。为使智慧一切增长故，有四个方折。以无繁琐之方式，一切皆圆满。明觉是东方之门，功德是南方之门。无明是西方之门，习气名为北方。功德无尽，门环是八解脱。马蹬以不二金刚之链装饰。明觉自身之差别，安立诸神。第一之义为坛城次第。菩提心自身，身语意为三角形。身与语意，境与根为半月形。为使无量一切增长故，为四方形。大悲自身亦是无繁琐，一切皆圆满。四门为四无量之自性。引导之方便不可思议，是门环之方式。八解脱之道阶是马蹬。悲心与有情不二，是金刚之链。安立诸神，神众是方便之差别，不可思议。第二之义为坛城次第。方便之身语意为三角形。智慧之身语意为半月形。四支四支增长之方折燃烧。方便智慧支分第一，一切皆圆满。身体之四门，支分具有门环。八识是马蹬，不二金刚之链。安立诸神，五蕴、十八界与十二处。第三之义为坛城次第。猛厉三角形，自在为半月形。增、怀、圆、息之方式。进入之四门，具有相合之门环。以八蹬道和金刚之链围绕。安立本尊、橛与忿怒众之诸神。第四之义为坛城次第。无量文字，甘露五种粉末颜料。于各自颜色之体性中认知。入彼之次第，亦如是配合。以智慧之力量，将二边引至中观。以悲心将业与烦恼引至处所。菩提
English
Take. Take the ocean of activities with diligent essence. For the sake of taking the essence, the mandala has four orders. Or the non-elaborate Suchness, and the mandala of Bodhicitta spoken of, and the mandala of the body and bhaga itself, and the mandala of signs and shapes, those are in four orders respectively. The shapes are triangle, crescent, the three are adorned with truncated corners. Adorned with doors and door frames, horse steps, and fences. From the sphere, three wisdoms appear as triangles, the constant, the severed, and the middle way are established as crescents. For the sake of all wisdom increasing, there are four truncated corners. In the manner of non-elaboration, all are complete circles. Awareness is the eastern door, qualities are the southern door. Ignorance is the western door, habit is called the northern. Qualities are inexhaustible, the door frames are the eight liberations. The horse steps are adorned with the indestructible vajra chain. The deities are arranged as distinctions of one's own awareness. The first meaning is the order of the mandala. Bodhicitta itself, body, speech, and mind are triangles. Body, speech, mind, object, and faculty are crescents. For the sake of immeasurable increase, it is a square. Compassion itself is also non-elaborate, all are complete circles. The four doors are the nature of the four immeasurables. The means of guiding are inconceivable, the manner of the door frames. The path of the eight liberations is the horse step. Compassion is inseparable from beings, it is the vajra chain. The deities are arranged, the assembly of deities is the distinction of means, inconceivable. The second meaning is the order of the mandala. The body, speech, and mind of means are triangles. The body, speech, and mind of wisdom are crescents. The truncated corners blaze with four branches each. The first branch of means and wisdom, all are complete circles. The four doors of the body, the branches possess door frames. The eight consciousnesses are the horse steps, the inseparable vajra chain. The deities are arranged, the aggregates, elements, and sense bases. The third meaning is the order of the mandala. Fierce triangles, power is a crescent. Increasing, subduing, rounding, pacifying manner. The four doors of entry, possessing matching door frames. Surrounded by eight steps and a vajra chain. The deities of the assembly of the self, kila, and wrathful ones are arranged. The fourth meaning is the order of the mandala. Immeasurable letters, nectar, five powdered colors. Know the essence of each color individually. The order of entering them, combine them accordingly. With the power of wisdom, draw the two extremes to the middle way. With compassion, lead karma and afflictions to their place. Bodhi
Chinese
心将痛苦转为安乐道，化身使者迅速召集敌魔障。四种召集次第而行用，大智慧使二边安住于中道。慈悲使业与烦恼得解脱，结合使痛苦之蕴融入安乐中。以索套将违逆之识安住于所依，安住之四义次第如是也。智慧之锁将二边束缚于中道，慈悲使业与烦恼得解脱。结合使痛苦之蕴束缚于安乐中，使者之锁将敌魔障束缚于所依。二边以及业与烦恼，轮回痛苦违誓敌魔障四者，依次以四橛调伏之。常断、业与烦恼、痛苦，以及敌魔障，以四义镇压令其永不增长。以明智之力从常断之边中解脱，以慈悲之力解脱业与烦恼。以安乐之见解解脱相之痛苦，以化身之界限解脱阻碍敌魔障。以经论与口诀、量度亲近智慧，以证悟胜义之力量亲近慈悲，以结合之支分、方便亲近大乐，以相、时与数量亲近成就之征兆。修持中有供养、供物、手印，以及禅定、念诵五种修持。以普贤供养令智慧诸佛欢喜，以外内供养令慈悲之佛众融入。以甘露供令大乐之佛众欢喜，以誓物供令化身之佛众融入。以经论与口诀修持离二执，以智慧慈悲之供物修持利益众生，以主尊心咒依于方便修持大乐，以橛依于供物修持所欲。身、语、意、事业之手印四种，法身、报身、安乐、化身之身，橛的身之手印宣说为四种。义语、声语、咒语、化身语，橛的语之手印宣说为四种征兆。无分别意、慈悲意、乐意、全知意，炽燃之四命是意之手印。息增怀诛是事业之手印，大智慧使常断四法寂灭，大慈悲使业与烦恼寂灭，大安乐使相之痛苦寂灭。
English
The mind transforms suffering into the path of bliss, The emanation messengers swiftly summon enemies and obstacles. The four summonings are applied in sequential order, Great wisdom settles the two extremes into the Middle Way. Compassion releases karma and afflictions, Union dissolves the aggregates of suffering into bliss. The lasso binds the opposing consciousness to its support, The four meanings of binding are in this order. The wisdom fetter binds the two extremes to the Middle Way, Compassion binds karma and afflictions to liberation. Union binds the aggregates of suffering to bliss, The messenger's fetter binds enemies and obstacles to their support. The two extremes, karma and afflictions, Cyclic existence, suffering, broken vows, and enemies and obstacles, Are subdued in sequence by the four daggers. Constancy and annihilation, karma and afflictions, suffering, And enemies and obstacles are suppressed by four meanings, preventing their increase. With the skill of intelligence, avert from the extremes of constancy and annihilation, With the power of compassion, avert karma and afflictions. With the view of bliss, avert the suffering of signs, With the boundary of emanation, avert obstructing enemies and obstacles. Approach wisdom with scripture, oral instructions, and valid cognition, Approach compassion with the power of realizing ultimate meaning, Approach great bliss with the limb of union, skillful means, Approach signs of accomplishment with characteristics, time, and number. In accomplishment, there are offerings, substances, mudras, And samadhi and recitation, the five practices. With Samantabhadra's offering, please the wisdom deities, With outer and inner offerings, dissolve the compassionate deities. With ganachakra offerings, please the great bliss deities, With samaya substance offerings, dissolve the emanation deities. Accomplish the union of scripture and oral instructions, free from dualistic clinging, Accomplish the benefit of beings with the substance of wisdom and compassion, Accomplish great bliss by relying on the principal mantra and skillful means, Accomplish desires by relying on the dagger and substances. The four mudras of body, speech, mind, and action, The Dharmakaya, Sambhogakaya, Bliss, and Nirmanakaya, The dagger's body mudras are spoken of as four types. Meaning speech, sound speech, mantra speech, and emanation speech, The dagger's speech mudras are spoken of as four signs. Non-conceptual mind, compassionate mind, blissful mind, and omniscient mind, The four blazing lives are explained as the mind's mudras. Pacifying, increasing, magnetizing, and wrathful are the action mudras, Great wisdom pacifies the four phenomena of constancy and annihilation, Great compassion pacifies karma and afflictions, Great bliss pacifies the suffering of signs.
Chinese
以寂静橛降伏粗暴之物，因此是寂静事业之手印。从无二智慧之性中，二资粮增长。从菩提心大悲之性中，无量增长。从空密双运之性中，安乐增长。从放收幻化之性中，神变增长。因此是增长事业之手印。四灌顶与前述相同。以智慧猛力诛杀常断之物。以大悲猛力诛杀业及烦恼。以空性猛力诛杀痛苦蕴。以猛力橛诛杀障碍、邪魔。因此是猛力事业之手印。证悟之智慧三摩地普遍广大。遍布之大悲三摩地相续不断。大乐之三摩地一心明澈。幻化手印之三摩地如雨降临。是所修持之四种三摩地。以明觉之力于无二之义中念诵。以大悲于轮回未空之间念诵。于未得安乐之间修合念诵。于诸业未成办之间念诵心要。是所修持之念诵修法。首先将诸法摄集于平等性中。其次将一切摄集于大悲之田中。第三将父尊母尊摄集于安乐性中。自橛本尊三者摄集于一宗派中。四种相亦无别摄集于明点中。将诸法一切迁转于平等性中。以大悲使业及烦恼解脱。将父尊母尊于空性中迁转轮回之痛苦。将被度化之识迁转于不死之地。以智慧之火焚烧常断之物。以大悲之火焚烧业及烦恼。以菩提光芒焚烧痛苦之柴薪。以幻化之火焚烧违逆之血肉。是无上内密外之火供。将常断之物供于智慧口中。将业及烦恼供于大悲口中。将痛苦蕴供于父尊母尊空性中。将被度化之血肉供于忿怒尊口中。分离执着之心与常断之物。使大悲之田与痛苦之负担分离。使欲求安乐者与散乱之过患分离。使违背誓言者与作祟之神分离。以中观之香熏染常断之边。以调伏之香熏染大悲之田。于乐欲中平等