English
It can manifest intrinsic purity and purify co-emergent defilements. For the benefit of others, in the realms equal to the dust particles of ten times a hundred thousand great trichiliocosms, they subdue through four kinds of miracles by manifesting as hunters, prostitutes, and so on. Just as a golden-wheeled monarch is even more powerful, the spontaneously accomplished vidyādhara purifies subtle habitual tendencies for their own sake. For the benefit of others, in limitless realms, they show various activities of the nirmāṇakāya to various kinds of disciples. The conduct of each path is a distinct conduct. Question: So, in the case of the higher paths, do we need to practice both the conduct of the lower paths and our own conduct? Answer: There is a difference. Because the conduct of the previous path is naturally present in the continuum of the individual who enters the later path. Therefore, in the case of the higher path, there is no effort to actually practice the conduct of the lower path. Therefore, the training of the conduct of each path is very important in the stage of each path. Because the levels of the paths are different, there are differences in conduct. Time and, Question: So, conduct must be related to time. Therefore, conduct must be combined with the high and low order of paths and levels, and practiced as stated in the tantras. It is not enough to just understand the meaning of the high and low of the paths; one must grasp the extent to which one has personally experienced the taste of samādhi, and one needs conduct that is in accordance with that samādhi. Therefore, until one is completely familiar with the samādhi of the previous path, one needs the conduct of the previous path. When entering the later path, from then on, one should practice the scope of conduct of the later path itself, as explained in the tantras. Faults and, Question: Especially in the case of the path of liberation, if one does not practice the conduct that is taught in each path and abandons it, then the path cannot be completed and the result cannot be obtained. By means of the conduct of the path of skillful means, enjoying the five desirable qualities and the like, the twenty-five things, if one coarsely enjoys them for oneself, then it will not benefit oneself, and one will fall into the lower realms. It will also not benefit others, and others will not believe or respect the Mahāyāna, and will therefore slander it.
Chinese
是堕入恶趣，还是跟随而堕入恶趣。二者不会有意义，二利不会自然成就，不会成为佛法之义。如果像所说的那样修行佛法却堕入恶趣，会受到大家的谴责，并且会出现四种情况。原因是，被享乐和烦恼所控制，通过五毒等积累了各自超过限度的异熟果报，从而体验到恶趣的无量痛苦。此外，菩萨如果只在见地上有所偏颇，而行为上无法发挥作用，就会经历无数劫。外道因为没有领悟见地而修行，也会堕入恶趣。如《幻化经》中广说。功德啊！正直！上面所说的那些，都是在各自的场合所说的行为。因为具有各自的道路能够达到究竟目的的功德。因为具有道路的功德，所以这些行为不会让自他堕入轮回，而具有获得佛果的功德。以方便道行持，被享乐五欲等各自的习气所控制而堕入恶趣，如果被善巧的见地所摄持而如理行持，就能获得佛果，正如经续中所说的那样。此外，所积的二资粮会圆满，因为将五欲等转化为道用，不会停止积累福德，并且在那时，法性不会从自身移动，从而圆满智慧资粮。五毒等二十五种烦恼不会被行持的污垢所染污，并且会去除障碍，从而变得清净。事业有两种：计数，教法。正直！作为道路的条件，第三是事业的总结：例如，事业的目的，事业的本体的确定，事业的定义或词义的解释，事业有多少种类，事业的实际方法和所需的场合，事业的特殊性，不做的过患，以及做的功德，这九点是对事业的详细解释，是圆满的。已说。这有九个方面：计数，目的。
English
Either falling into the lower realms, or following and falling into the lower realms. The two will not be meaningful, the two benefits will not be naturally accomplished, and it will not become the meaning of Dharma. If one practices Dharma as it is said but falls into the lower realms, one will be condemned by everyone, and four things will occur. The reason is that being controlled by enjoyment and afflictions, one accumulates respective ripened results beyond measure through the five poisons, etc., thereby experiencing immeasurable suffering in the lower realms. Furthermore, if a Bodhisattva is biased in view but unable to exert effort in conduct, they will experience countless eons. Heretics, because they have not realized the view, practice and fall into the lower realms. As extensively explained in the 《Illusion Sutra》. Virtues! Straight! What was said above are the practices spoken of in their respective contexts. Because they possess the virtue of each path being able to achieve its ultimate purpose. Because of the virtue of the path, these practices will not cause oneself and others to fall into samsara, but possess the virtue of attaining Buddhahood. Practicing with expedient means, being controlled by the habits of the five desires, etc., one falls into the lower realms. If one is upheld by skillful view and practices accordingly, one can attain Buddhahood, as it is said in the tantras. Furthermore, the two accumulations to be accumulated will be completed, because by transforming the five desires, etc., into the path, one will not cease accumulating merit, and at that time, the nature of reality will not move from itself, thereby completing the accumulation of wisdom. The twenty-five afflictions such as the five poisons will not be stained by the defilements of practice, and obstacles will be removed, thereby becoming purified. Activities are of two types: counting, teachings. Straight! As a condition for the path, the third is the summary of activities: for example, the purpose of activities, the determination of the essence of activities, the definition or explanation of the meaning of activities, how many types of activities there are, the actual method of activities and the occasions when they are needed, the particularity of activities, the faults of not doing them, and the merits of doing them. These nine points are the detailed explanation of activities, which is complete. Explained. There are nine aspects to this: counting, purpose.
Chinese
因此，为了使二者增长，所以属于“增”的范畴；为了勾召本尊等；为了转变敌人和魔障二者的力量；为了将果位五身等四者摄为己用，所以属于“怀”的范畴；为了摧毁外在的敌人和魔障以及内在的烦恼两种障碍，所以属于“诛”的范畴；第五个任运成就，如前在本体时所说的那样，为了以一个事业调伏一切，所以属于“任运成就”的范畴。由此，五种事业的词义，是必定成就的。具体而言，火供的事业有两种
English
Therefore, in order to increase both, it belongs to the category of "increasing"; in order to summon deities and so on; in order to transform the power of both enemies and obstacles; in order to subdue the four, such as the five kayas of the fruition, it belongs to the category of "subduing"; in order to destroy the two kinds of obstacles, external enemies and obstacles and internal afflictions, it belongs to the category of "destroying"; the fifth, spontaneous accomplishment, as mentioned earlier in the essence, in order to subdue all with one activity, it belongs to the category of "spontaneous accomplishment." Thus, the meaning of the five activities is that they are definitely accomplished. Specifically, there are two classifications of the activities of fire puja: one is the general meaning classification; the other is the direct distinction for the purpose of the activity. After distinguishing the types, in the basic sentient being period, the four activities are spontaneously accomplished and naturally exist, and during the practice of the path, the four activities will not change. Finally, after becoming a Buddha, benefiting sentient beings with great compassion must also be done through the four activities of pacifying, increasing, subduing, and destroying. In addition, it can also be divided into three: basis, path, and fruition. First, the state of activity in the basic period is divided into two types: ultimate and conventional. In terms of the ultimate, for the mind and its respective reality, when the basic mind itself has no clinging, afflictions and distinctions naturally subside; although there is no clinging, it is clear to everything, so the body and wisdom increase without increasing; luminosity and emptiness are inseparable and one, so the two extremes are not subdued but subdued; the power of the mind naturally manifests in everything, so the object and subject marks are naturally destroyed without being destroyed. In terms of the conventional, for the reality of the physical body, the four shapes of the heart chakra are round, square, half-moon, and triangle, and the light has four colors of white, yellow, red, and black, which are the four activities. Or, as it is said in the stages of the path: "The arising of the four places is also the four activities." Therefore, the four chakras of the upper chakra have four shapes. Guru Padmasambhava said: "The earth mandala of the crown chakra is square and increasing, the wind wheel of the throat chakra is half-moon shaped and subduing, the fire wheel of the heart chakra is triangular and destroying, and the water wheel of the navel chakra is round and pacifying." Some people think that the heart, navel
English
E ba. Sumdo. The four frame paths appear as the forms of pacifying, increasing, magnetizing, and wrathful. Some also believe this. The space of the lower gate mother also appears as the shape of the four activities. Specifically, it is a classification of paths. There are two types: the general classification of paths and the classification of the essence of the four activities. The first has three: enumeration, indication, and straightening. There are the activities of the three: base, path, and fruit. Here, the activities of the intermediate path are identified. There are two: the path of means and the path of liberation through wisdom. The categories are explained in detail through skillful means and wisdom. Straightening. Briefly, the former, the path of means, practicing the path through the upper and lower aspects is also the four activities or fire puja, and the latter, the path of liberation through wisdom, through understanding the view and practicing meditation, both are also the fire puja of the four activities. Like the food gathering offering ritual, enjoying food is also the fire puja of the four activities. The remaining four activities are actually performed through the medium of images. There are two methods: performing the four activities through stupas and performing the fire puja of the four activities through fire. Explaining the meaning of how these are fire pujas: The path of means will be explained in the section on methods of action that will be explained later. Here, according to the path of liberation, first, the way the four activities fire puja is complete in the view is: In the essence of the base dharmata, the actual completion of the four activities is the fire pit. The phenomena of existence and samsara are the substances to be burned. By giving these without attachment to anything, the movement of the mind is naturally liberated, and the fire that arises as wisdom burns away all afflictions and things. The way the four activities fire puja is complete in meditation is: In the essence of realization dharmata, the actual completion of the four activities is the fire pit. Subtle and coarse thoughts are the substances to be burned. Whatever arises is given by taking the essence of dharmata. The fire of great samadhi wisdom burns away the signs of subsequent cognition. The way the four activities fire puja is complete in enjoying the assembly of desirable qualities is: The mouth is the fire pit. The tongue is the fire ladle. Food is the substance to be burned. Giving the desirable qualities without attachment as the path, the fire of wisdom arises from attachment. It burns away the attachment and clinging to desirable qualities in one's own mind. The remaining images are understood in the section on methods of action below. Furthermore