English
Through accumulating individual results exceeding their limits by means of the five, one experiences suffering in the lower realms that also exceeds limits. Furthermore, although a Bodhisattva realizes a one-sided view, they are hindered for countless eons because they cannot fully exert the skill of practice. It is said in the Mayajala Tantra that non-Buddhists, without realizing the view, engage in practice and thus go to the lower realms. Fifth is merit. Straight. Those paths of liberation mentioned above, in their respective contexts, if practiced for the sake of oneself and others, then these merits will be present when needed. If one practices for one's own benefit, or practices for the benefit of others, then both oneself and others will not fall into samsara, and one will obtain the merit of the result. If each of the twenty-five skillful means of practice is done separately, one will fall into the lower realms. If one practices with the view, one will attain the result of Buddhahood, as is known from the tantras. Furthermore, the two accumulations to be gathered become complete. Without abandoning afflictions, etc., by taking self-awareness as the path, one accumulates merit. At that time, because the nature of reality does not move from its own state, the accumulation of wisdom is completed. Even if one engages in the five afflictions, etc., the twenty-five, one is not stained by impurities, and thus obscurations are removed, and one becomes pure. Third, activity is twofold. Counting. First is the teaching, straight. Third is the summary of activities: the necessity of activity, the determination of the essence, the definition, how many categories there are, the method of activity, when it is needed, how it is distinguished, the faults of not doing it, and the merits of doing it—the detailed explanation of activity within these nine is the complete content. Second, the explanation has nine aspects. Counting. First is the necessity, straight. Yogis practice for their own benefit, tame beings for the benefit of others, accomplish both self and other benefits spontaneously, and because it becomes the meaning of the sacred Dharma, the five types of peaceful, increasing, powerful, and wrathful activities are spontaneously accomplished. For example, just as planting seeds in a good field and then providing water and fertilizer as conditions will not be wasted, so too, after accomplishing the benefit of oneself and others, the result will arise without being wasted. This is activity.
Chinese
关于必须接受五种地的情况，也就是，对于上等根器者，唯有三摩地；对于中等根器者，三摩地和真言二者；对于下等根器者，通过具名的方式，以真言、药材、三摩地三者结合能量来修持。二是本体，如是说，对于四种事业所调伏的众生，将内外二二视为一体，因此这四对（内外）所调伏的，是具有寂静、增益、怀爱、降伏四种事业的强大力量。以及，任运成就的事业，以一就能调伏上述内外四对所调伏的一切众生，具有强大的力量。等等的“等”字，涵盖了过去的一切作为，都包含在事业中，因此这五者，无论所调伏的众生和调伏者是什么，都聚集在一起，这就是事业的本体。三是词义，如是说，为了平息痛苦的刺痛，即外在的疾病、邪魔、敌人，以及内在的烦恼、分别念，因此称为寂静的事业。为了增长广大，即外在的照料田地庄稼，以及寿命和血统等的增长，以及内在的身体和智慧，像这样为了增长二者，因此称为增益的事业。为了勾招明妃等，转变敌人和怨恨二者的权势，以及为了将果位的五身等四者摄为己用，因此称为怀爱的事业。为了摧毁外在的敌人邪魔和内在的烦恼毒害两种，因此称为降伏的语声。第五，任运成就，如前在本体时所说，以一个事业就能调伏一切，因此称为任运成就的语声。因此，五种事业的词义或语音含义必定成立。四是四种事业的类别，有两种，即：计数。第一是总的类别，如是说，为了将事业的意义目标确定下来，分为三种，即：基础、道和果。第一是：基础，在基础的实相菩提心的本体中，寂静、增益、怀爱、降伏四种事业任运自成地存在着。对此又有两种：胜义心之实相和世俗身之实相。第一是：清净空性的自性中，烦恼
English
Regarding the need to accept the five aspects of the ground, namely, for those of superior faculties, only Samadhi; for those of middling faculties, both Samadhi and Mantra; for those of inferior faculties, through the means of names, combining the power of Mantra, substances, and Samadhi. Secondly, the essence, as it is said, for the beings to be subdued by the four activities, considering the inner and outer pairs as one, therefore, these four pairs (inner and outer) are subdued by the great power of the four activities of pacifying, increasing, magnetizing, and subjugating. And, the spontaneously accomplished activity, with one, can subdue all the above four pairs of inner and outer beings to be subdued, possessing great power. And so on, the word "etc." encompasses all past actions, which are included in the activity, therefore, these five, no matter what the beings to be subdued and the subduer are, are all gathered together, and that is the essence of the activity. Thirdly, the definition, as it is said, in order to pacify the sting of suffering, namely, external diseases, obstacles, enemies, and internal afflictions and conceptual thoughts, therefore, it is called the activity of pacifying. In order to increase and expand, namely, externally, taking care of fields and crops, and the increase of life and lineage, etc., and internally, the body and wisdom, thus, in order to increase both, therefore, it is called the activity of increasing. In order to summon consorts, etc., and to transform the power of enemies and adversaries, and in order to gather the four, such as the five Kayas of the fruit, under one's control, therefore, it is called the activity of magnetizing. In order to destroy the two kinds of harm, external enemies and obstacles and internal afflictions, therefore, it is called the sound of subjugation. Fifth, spontaneous accomplishment, as explained earlier in the essence, with one activity, all can be subdued, therefore, it is called the sound of spontaneous accomplishment. Therefore, the definition or meaning of the words of the five activities must be established. Fourth, the categories of the four activities are two, namely: counting. First is the general category, as it is said, in order to identify the meaning and purpose of the activity, it is divided into three, namely: the ground, the path, and the fruit. First is: the ground, in the essence of the ground, the state of being, the Bodhicitta, the four activities of pacifying, increasing, magnetizing, and subjugating are spontaneously present. There are also two types: the ultimate reality of the mind and the conventional reality of the body. The first is: in the nature of purity and emptiness, afflictions
Chinese
从本初清净的地上消除障碍的自性是寂静的事业自生，觉悟显现的自性是身和智慧任运成就的自性是增长的事业自生，像这样本初清净任运成就无别的自性，远离有无差别的二边，无二是怀爱的事业自生，因此，它摧毁了有无、显现空性等所有片面的相状，所以四种猛厉的事业任运成就而存在。第二是，四种事业在整体的身体上任运成就而存在。莲花生大师说：顶轮是四方形黄色地坛城，是增长的事业；喉轮是半月形风坛城，是怀爱的事业；心轮是三角形黑色火坛城；脐轮是圆形水坛城，是寂静的事业，这四种自生存在。道次第中说：四处的生起也是四种事业。另外，内心的法-轮也任运成就四种事业。它说：外器的光和形状是四种事业。秘密明妃的虚空中也任运成就四种事业。它又说：秘密的虚空具有自性。第二是，在修持方便解脱道的时候，不离四种事业将在下面讲述。第三是，最终五方佛的慈悲利益有情也是通过五种事业来实现的。这样将基、道、果分为三个方面。道次第中说：为了四种不同的根器，佛陀以四种不同的方式来调伏他们。四种不同的类别，每一种都显现出五种不同的现象。执持这四种类别，在事业的类别中任运成就。以四种方式进行调伏，不是以大手印来调伏的类别。第二，支分道的类别有两种：共同道的类别和四种事业各自的类别。第一种有三种：计数，第一是讲述；正直，这里中间道的四种事业是方便道和智慧解脱道两种，第二是详细阐述方便和智慧的类别；正直，前面是方便
English
The nature of purifying obstacles from the ground of original purity is the self-existing peaceful activity. The nature of the appearance of enlightenment, the nature of spontaneously accomplishing body and wisdom, is the self-existing increasing activity. Thus, the nature of original purity, spontaneous accomplishment, and non-duality, free from the two extremes of existence and non-existence, non-duality is the self-existing power activity. Therefore, it destroys all one-sided characteristics of existence, non-existence, appearance, and emptiness. Therefore, the four fierce activities are spontaneously accomplished and exist. Secondly, the four activities are spontaneously accomplished and exist in the entire body. Guru Padmasambhava said: The square yellow earth mandala at the crown is the increasing activity; the crescent-shaped wind mandala at the throat is the power activity; the triangular black fire mandala at the heart; the round water mandala at the navel is the peaceful activity. These four are said to exist spontaneously. The Stages of the Path says: The arising of the four places is also the four activities. Also, the wheel of Dharma in the inner heart spontaneously accomplishes the four activities. It says: The light and shape of the outer vessel are the four activities. The space of the secret consort also spontaneously accomplishes the four activities. It also says: The secret space possesses nature. Secondly, when practicing the path of skillful means and liberation, the fact that one does not deviate from the four activities will be explained below. Thirdly, ultimately, the compassion of the five Buddha families benefits sentient beings also through the five activities. Thus, the ground, path, and fruit are divided into three aspects. The Stages of the Path says: For the sake of the four different types of beings, the Buddhas tame them in four different ways. The four different categories, each appearing with five different phenomena. Holding these four categories, spontaneously accomplishing in the category of activities. Taming with four methods is not the category of taming with the Great Seal. Secondly, the categories of the branch path are two: the categories of the general path and the categories of each of the four activities. The first has three: counting, the first is teaching; straight, here the four activities of the intermediate path are the path of skillful means and the path of wisdom liberation, the second is to explain in detail the categories of skillful means and wisdom; straight, the former is skillful means.
Chinese
道路上的上门和下门也都是四种事业，此外，在解脱道上，智慧见解证悟的自性和，修持生圆次第的禅定两种，也如基位上四种事业自然成就一般，见解证悟和禅定的自性具备四种事业，如同食用荟供朵玛一般享用食物也是四种事业，以及通过剩余的形象佛塔来进行四种事业，还有通过火来进行四种事业的火供方法，共有两种。如果将这些顺便与火供结合起来讲解，就像解脱道一样。首先，见解圆满的方式是：基位法性证悟的自性上，实际上具备四种事业，那就是火供的火坑。显现世间的法，就是焚烧物，对任何事物都没有执着，这就是布施。心念流动自然解脱，显现为智慧之火，焚烧所有执着事物为实有的烦恼。第二，禅定圆满的方式是：修持法性的自性上，实际上具备四种事业，那就是火供的火坑。粗细的识是焚烧物。将任何显现都转为法性的自性，这就是布施。以执着显现为智慧之火，焚烧对欲妙自相续的执着和贪恋。第三，在享用欲妙会供时，也具备四种事业：口是火供的火坑，舌头是火供的勺子，食物是焚烧物，对欲妙没有执着地转为道用是布施，以执着显现为智慧之火，焚烧对欲妙自相续的执着和贪恋。剩余的形象，将在下部的作法时讲解。第三是归纳为三个结尾。总而言之，如果将这些类别归纳起来，剩余的形象是外，上门、见解、禅定和享用四者是内，下门是秘密，应当这样理解为三者。第二是四种事业的类别。总而言之，与上述自性认定的场合相一致，寂静的事业分为内外两种，外在是平息疾病的差别、鬼魅和敌人。内在是平息烦恼和分别念的差别。对于增益的事业，如果认定内外二者，外在是滋养和增益，滋养方面又分为