English
The upper and lower doors on the path are also the four activities. Furthermore, on the path of liberation, the nature of realizing wisdom view, and the two aspects of meditation, the generation and completion stage samadhi, just as the four activities are spontaneously accomplished on the ground. The nature of view and realization and samadhi is complete with the four activities. Like enjoying food in a feast offering, enjoying food is also the four activities. Furthermore, performing the four activities through the remaining image stupa, and the method of performing the four activities of fire puja through fire, there are two. If these are explained in conjunction with fire puja, like the path of liberation. First, the way the view is complete is: on the nature of realizing the ground of dharmata, the four activities are actually complete, which is the homa pit. The phenomena of appearance and existence are the substances to be burned, and there is no attachment to anything, which is giving. The movement of mind dissolves in its own place, and the fire of wisdom arises, burning all the afflictions that grasp phenomena as real. Second, the way samadhi is complete is: on the nature of meditating on dharmata, the four activities are actually complete, which is the homa pit. The subtle and coarse consciousnesses are the substances to be burned. Taking whatever arises as the nature of dharmata is giving. The fire of attachment arising as wisdom burns the attachment and clinging to desirable qualities in one's own mindstream. Third, when enjoying the accumulation of desirable qualities, the four activities are also complete: the mouth is the homa pit, the tongue is the homa ladle, the food is the substance to be burned, and taking desirable qualities without attachment as the path is giving. The fire of attachment arising as wisdom burns the attachment and clinging to desirable qualities in one's own mindstream. The remaining image will be explained in the section on lower methods. Third is to summarize into three conclusions. In short, if these categories are gathered together, the remaining image is external, the upper door, view, samadhi, and enjoyment are internal, and the lower door is secret, it should be understood as three. Second is the categories of the four activities. In short, in accordance with the above occasion of identifying the nature, the peaceful activities are divided into two, outer and inner. The outer is pacifying the distinctions of diseases, obstacles, and enemies. The inner is pacifying the distinctions of afflictions and conceptual thoughts. For the increasing activities, if the outer and inner are identified, the outer is nourishing and increasing, and nourishing is also divided into
Chinese
滋养，滋养死者，滋养庄稼，滋养子嗣，等等，其中滋养马牛牲畜等等。增益方面，有寿命增益，即长寿；血脉增益，即子孙繁盛；受用增益，即广大；福德增益。这四者是外在的。内在方面，有果位身和智慧增益之法。怀柔方面，有勾招和摄集两种。外在方面，有勾招陀罗尼（藏文：དྷ་ར་，梵文天城体：dhāra，梵文罗马拟音：dhāra，汉语字面意思：持）即五部持明和四部之相的方法；以及转变与自己不合的敌魔二者，使不信者生信的方法。内在方面，有将自己心性的本性，即果位身、语、意、功德、事业五者摄集于怀的方法。猛烈事业方面，有将敌魔驱逐到他方的方法；为了彻底不起，有镇压；使失去记忆而疯狂；口中胡言乱语而着魔；身体不能动弹而被诅咒；身体和肢体没有肉而被折磨；失去记忆而愚痴；彻底抛到其他世界而转移；分离身心而进入其他相续的心识中。通过这些，瑜伽士能够摧毁自己的外在敌魔，以及摧毁内在烦恼之敌魔的方法。第五，行为方法有二：念诵。第一是方便道的行为方法；正直。是修持事业的行为方法，如下所示：其中，在明观本尊的状态中，方便道的行为方法又分为秘密和内在两种。如内在，在上门脉轮的四个位置，将觉性专注于菩提心明点而修持时，与远离对乐空智慧的执着分别念，是寂静事业；彼时，传递四喜智慧的脉和风是增益；体验乐空无二之义是怀柔；由此，动摇、执取、贪执三种分别念的相全部汇集是猛烈事业，共有四种。此外，如果像上师口诀一样顺便讲述火供，在脉轮的位置上，以四事业的形状显现的是火供坑；倾倒和注入血肉的是勺子；从箱口处产生风。
English
Nourishing, nourishing the dead, nourishing crops, nourishing offspring, and so on, including nourishing horses, cattle, and livestock, etc. In terms of increase, there is life increase, i.e., longevity; lineage increase, i.e., abundant descendants; enjoyment increase, i.e., vast; and merit increase. These four are external. Internally, there are methods for increasing the fruition body and wisdom. In terms of subjugation, there are two types: attraction and gathering. Externally, there are methods for attracting the five vidyādharas of the dhāraṇī (Tibetan: དྷ་ར་, Sanskrit Devanagari: dhāra, Sanskrit Roman transliteration: dhāra, literal Chinese meaning: holding) and the aspects of the four classes; as well as methods for transforming the two types of enemies and obstacles that are incompatible with oneself, causing the unfaithful to develop faith. Internally, there are methods for gathering the five aspects of the nature of one's own mind, i.e., the fruition body, speech, mind, qualities, and activity, into one's power. In terms of fierce activity, there are methods for expelling enemies and obstacles to other places; to prevent them from arising again, there is suppression; causing them to lose memory and become insane; causing them to babble incoherently and become possessed; causing the body to be unable to move and be cursed; causing the body and limbs to be without flesh and be tormented; causing them to lose memory and become foolish; completely throwing them to other realms and transferring them; separating body and mind and entering the mindstream of another continuum. Through these, the yogi is able to destroy his external enemies and obstacles, as well as the methods for destroying the internal enemies of afflictions. Fifth, there are two types of action methods: recitation. First is the action method of the path of means; upright. is the action method of practicing activity, as follows: Among these, in the state of visualizing the deity, the action method of the path of means is further divided into secret and internal. As for the internal, in the four positions of the chakra of the upper gate, when focusing awareness on the bodhicitta bindu and practicing, being free from the conceptual thought of attachment to the bliss-emptiness wisdom is the peaceful activity; at that time, the channels and winds transmitting the wisdom of the four joys are the increasing; experiencing the meaning of bliss-emptiness non-duality is the subjugating; thereby, the signs of the three conceptual thoughts of wavering, grasping, and attachment are all gathered together, which is the fierce activity, there are four in total. Furthermore, if explained incidentally like the oral instructions of the venerable lama, the homa pit is what appears in the shape of the four activities in the position of the chakra; the spoon is for pouring and filling blood and flesh; wind arises from the yaṃ at the box opening.
Chinese
嗡。从三脉交汇处让燃火的热量升起，焚烧物根本处的明点融化，布施到所有脉轮中，生起乐空无念的智慧，烧掉烦恼妄念。又如秘密下门般修持，秘密处与明妃，权杖金刚杵顶端的明点，权智乐的界与三者结合，进行父父佛母的嬉戏时，在日月交融之际，体验乐空不二的智慧之本体，远离烦恼贪执的垢染是息灾事业。那时，五蕴、十二处、十八界的分别念，在秘密的虚空中显现为坛城，四喜与五智之义无有遮蔽地显现是增益。如是体验乐空不二之义是怀爱，由此摧毁一切烦恼执着的分别念是诛法事业，此为四种事业。又顺便说一下，如同火供，明妃的虚空中有四种事业形状的是火供的孔，父佛的金刚杵是火供的倾斜物，父佛的明点是焚烧物，以此布施，生起乐空的智慧，烧掉烦恼贪执的自生垢染。第二，解脱道的方法有两种：数。第一，总的来说。正。以智慧解脱道之门进行四种事业的方法，以见解之后修持来体验的方法，需要从内外两个方面来了解。其中，内在的四种事业方法已在上面讲过。第二，分开来说的方法有两种：数。第一，无量。正。在外境后得中修持无量本身，也具备四种事业。如《天尊续》中所说：息灾以慈悲牵引至法界之故，大牵引母 班杂 阿姆 咕夏（藏文：བཛྲ་ཨཾ་གུ་ཤ，梵文天城体：वज्र अङ्कुश，梵文罗马拟音：vajra aṅkuśa，金刚钩）。增益以慈爱增长智慧之故，大增长母 班杂 啪夏 吽（藏文：བཛྲ་པཱ་ཤ་ཧཱུྃ，梵文天城体：वज्र पाश हुं，梵文罗马拟音：vajra pāśa hūṃ，金刚索）。怀爱以喜悦聚集二边之故，大聚集母 班杂 斯坡 札 棒（藏文：བཛྲ་སྥོ་ཊ་བྃ，梵文天城体：वज्र स्फोट बं，梵文罗马拟音：vajra sphoṭa baṃ，金刚锁）。诛法以舍弃用铃摧毁为微尘之故，大摧毁母 班杂 嘎涅 德（藏文：བཛྲ་གྷཎྜེ་ཏོ，梵文天城体：वज्र घण्टे तो，梵文罗马拟音：vajra ghaṇṭe to，金刚铃）。如是说。法王仁波切认为，慈爱是息灾，慈悲是诛法，喜悦是增益，舍弃是怀爱事业。第二，殊胜的形象
English
Om. By the heat of igniting fire from the junction of the three channels, the bindu at the root of the combustible melts, and by giving it to all the channels, the wisdom of bliss and emptiness without thought arises, burning away afflictive emotions and conceptual thoughts. Again, if practiced like the secret lower gate, when the secret place is combined with the consort, the bindu at the tip of the vajra scepter, and the realm of blissful awareness, and the father and mother engage in play, at the time of the union of the sun and moon, the essence of experiencing the wisdom of bliss and emptiness is the activity of pacification, free from the stain of afflictive emotions and attachment. At that time, the aggregates, sense bases, and the collection of thoughts appear clearly as a mandala of deities in the secret space, and the meaning of the four joys and five wisdoms appear without obscuration, which is the activity of increase. Thus, experiencing the meaning of bliss and emptiness is the activity of subjugation, and destroying all afflictive emotions and clinging thoughts is the activity of wrath, these are the four activities. Furthermore, incidentally, like a fire offering, the space of the consort has the shape of the four activities, which is the hole of the fire offering. The vajra of the father is the inclined object of the fire offering. The bindu of the father is the combustible material, and by offering this, the wisdom of bliss and emptiness arises, burning away the self-arising stain of afflictive emotions and attachment. Second, there are two methods of the path of liberation: Enumeration. First, in general. Straight. The method of the four activities through the gate of the wisdom path of liberation, the method of experiencing through meditation after the view, needs to be understood from both outer and inner aspects. Among them, the inner method of the four activities has been explained above. Second, there are two methods of separating them: Enumeration. First, immeasurable. Straight. Meditating on immeasurability itself in the subsequent attainment of the outer realm also possesses the four activities. As it is said in the Tantra of the Deities: "Pacifying, because compassion draws into the sphere, Great Attracting Mother Vajra Ankusha (Tibetan: བཛྲ་ཨཾ་གུ་ཤ, Sanskrit Devanagari: वज्र अङ्कुश, Sanskrit Romanization: vajra aṅkuśa, Diamond Hook). Increasing, because loving-kindness increases wisdom, Great Increasing Mother Vajra Pasha Hum (Tibetan: བཛྲ་པཱ་ཤ་ཧཱུྃ, Sanskrit Devanagari: वज्र पाश हुं, Sanskrit Romanization: vajra pāśa hūṃ, Diamond Noose). Subjugating, because joy gathers the two extremes, Great Gathering Mother Vajra Sphota Bam (Tibetan: བཛྲ་སྥོ་ཊ་བྃ, Sanskrit Devanagari: वज्र स्फोट बं, Sanskrit Romanization: vajra sphoṭa baṃ, Diamond Chain). Destroying, because equanimity destroys into dust with a bell, Great Destroying Mother Vajra Ghante To (Tibetan: བཛྲ་གྷཎྜེ་ཏོ, Sanskrit Devanagari: वज्र घण्टे तो, Sanskrit Romanization: vajra ghaṇṭe to, Diamond Bell)." Thus it is said. Chöje Rinpoche believes that loving-kindness is pacifying, compassion is wrathful, joy is increasing, and equanimity is the activity of subjugation. Second, the superior form