Chinese
《大品广博》中“以种种方式辩论”是指前往证法的处所，完整地阐述了辩论之义的第二十四品。如是，大会辩论结束后，面临以何种四种事业调伏的时刻。意为辩论结束后，为了进入调伏的事业，分别观察是必要的。难胜童子金刚藏。这是说那位比丘证得菩提之心的名称，此处因誓言之力的缘故，成为特殊的对治。由于他的加持，胜者劝请释迦牟尼佛显现，并以如陀罗的四种轮涅之物焚烧识蕴，以真实语遮止。显现为他的眷属。这是说释迦牟尼佛显现为傲慢者的眷属，并以柔和的真实语讲述了他无法调伏的故事，如同声音一般。被四种魔物完全摧毁的清净种姓。一般来说，魔的箭矢和武器，以及粗暴的语言和女子的诱惑。此处这四种事物都应舍弃。将这些行为施加于释迦牟尼佛，无垢的胜者们对这些恶劣的事物生起觉悟，如返回般显现在如陀罗面前。由此也知晓无法以息增来调伏，故宣说。之后，所有如来等劝请具足诸佛慈悲的观视，胜者的语莲花部族兴盛并执持，法王具足如所有语之义的金刚法，以眼观察和守护应调伏者，您。从种子字啥 (藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：大悲心)中，语自在，具力的忿怒尊马头明王极其威猛地显现。劝请调伏傲慢者，实际上是听到了。由于马头明王的身相不悦意，发出马鸣哈哈等声音。眷属惊慌失措，畏惧退缩等，如同声音一般。喉咙。直到。压碎太卡。意思是说，通过息增无法调伏，对此深信不疑。完全屈服，如同声音一般。如陀罗心想，如同之前一样，不净的马头明王不如法，但为了以忿怒调伏，融入其中，说“吽”。吞入他的腹中
English
In "The Great Chapter, Extensively Discussed," "debating in various ways" refers to going to the place of witnessing the Dharma, fully explaining the meaning of debate in the twenty-fourth chapter. Thus, after the great assembly's debate concluded, the moment arrived to subdue with which of the four actions. It means that after the debate concluded, it is necessary to observe separately in order to engage in the activity of subduing. Invincible Youth Vajra Heart. This refers to the name of that monk who attained the essence of Bodhi, and here, due to the power of the vow, it becomes a special antidote. Due to his blessing, the Victorious Ones urged Shakyamuni Buddha to appear, and with the four objects of samsara of Rudra, burn the aggregates of consciousness, and stop it with truthful words. Appearing as his retinue. This means that Shakyamuni Buddha appeared as the retinue of the arrogant, and with gentle truthful words, spoke of the story that he could not be subdued, just like the sound. The pure lineage completely destroyed by the four Maras. Generally speaking, the arrows and weapons of Mara, as well as harsh words and the seduction of women. Here, all four of these things should be abandoned. Applying these actions to Shakyamuni Buddha, the stainless Victorious Ones awakened to these evil things, and appeared before Rudra as if returning. From this, it is also known that it cannot be subdued by pacifying and increasing, so it is declared. Then, all the Thus-Gone-Ones, etc., urged the compassionate gaze of the Buddhas, the lotus lineage of the Victorious Ones flourished and held, the Dharma King possessed the Vajra Dharma with as many meanings of speech as there are, observing and guarding the ones to be subdued with your eyes. From the seed syllable Hrih (藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：Great compassion), the Lord of Speech, the powerful wrathful deity Hayagriva, manifested extremely fiercely. Urging to subdue the arrogant, in reality, he heard. Because Hayagriva's appearance was unpleasant, he emitted horse neighs such as Haha. The retinue panicked, became fearful and retreated, etc., just like the sound. Throat. Until. Crushed the Taika. It means that it cannot be subdued by pacifying and increasing, and there is deep faith in this. Completely subdued, just like the sound. Rudra thought, just like before, the impure Hayagriva is not right, but in order to subdue with wrath, he merged into it, saying "Hum." Swallowing into his belly.
Chinese
然后把食物作为食物享用。然后，如来只剃了头顶的头发。这些话就像身体伸展开来调伏声音一样。用什么行为来调伏呢？实际上并不是调伏。因为无法忍受，所以知道用强大的力量来调伏。以强大的力量来调伏，是商议决定下来的经。这和之前的章节是第五次商议。之前的章节只是普遍的调伏，而这则是用什么特别的行为来调伏，所以并不矛盾。分别宣说这些是为了清楚地显示，如来是解脱行为的集合。有多少是确定在那样的名称中的呢？通过彻底的阻止而获得寂静。等等，这个世界的傲慢和众生的行为会变成这样。是什么呢？通过完全正确的阻止心，使调伏的对象陷入黑暗的寂静中。即使被愤怒者调伏，也会被砍断，但不会从那里消失。从平等的境界中，成为伟大的寂静吧。那是因为什么呢？因为声闻的阻止是片面的寂静，如果能够舍弃从有顶以下的所有种子，那么凭借两种极端的寂静瑜伽，还用说什么呢？为了用慈悲舍弃干涸的菩提之水，以及为了发起彻底的阻止，从法性的境界中，以任何显现的行为来完成意义吧，这是诸佛所商议的。这些是调伏的对象，以及不调伏的行为，劝告要与和谐一致，对于通过行为成就意义不要有怀疑，劝告要以与需要相符的功德来显现。即使是解释这些，也是随后的解释。以空性为方式的空性也是。意思是说，虽然经部的空性没有看到密咒的伟大空性，但却具有相似的能力。本质不变的集合。意思是说，这是确定在那个名称和种姓中的诸佛所商议的。以不变的方式，通过恒常也是。意思是说，这是众生执着于实有之物的强大力量所显现的。其他的是随着解释而叙述的。以愤怒的方式，通过愤怒也是。意思是说，业的愤怒尊主鲁扎是，以伟大的智慧显现，并且与伟大的慈悲相似的显现是，凭借力量也使三界的众生感到恐惧。
English
Then he enjoyed the food as food. Then, the Tathagata only shaved the hair on the top of his head. These words are like stretching out the body and subduing the sound. What action is used to subdue? It is not actually subduing. Because it cannot be tolerated, it is known to subdue with great power. To subdue with great power is the sutra that has been decided upon through consultation. This and the previous chapter are the fifth consultation. The previous chapter is only about general subduing, while this is about what special action is used to subdue, so there is no contradiction. Explaining these separately is to clearly show that the Tathagata is a collection of liberation actions. How many are determined in that name? Through complete prevention, one obtains peace. And so on, the arrogance and behavior of beings in this world will become like this. What is it? By completely and correctly preventing the mind, the object to be subdued falls into the darkness of peace. Even if subdued by an angry person, it will be cut off, but it will not disappear from there. From the state of equality, become great peace. Why is that? Because the prevention of the Shravakas is one-sided peace, if one can abandon all the seeds from the peak of existence downwards, then what need is there to mention the great yoga of two extremes? In order to abandon the dried-up water of Bodhi with compassion, and in order to initiate complete prevention, from the realm of Dharma, accomplish the meaning with any manifestation of action, this is what the Buddhas have consulted. These are the objects to be subdued, and the actions that do not subdue, urging them to be in harmony, and not to doubt that meaning is accomplished through action, and urging them to manifest virtues that are in accordance with needs. Even explaining these is a subsequent explanation. Emptiness in the manner of emptiness also. It means that although the emptiness of the Sutras has not seen the great emptiness of the Mantras, it has similar abilities. The collection of unchanging essence. It means that this is what the Buddhas, who are determined in that name and lineage, have consulted. In an unchanging way, through permanence also. It means that this is manifested by the powerful force of beings' clinging to things as real. Others are narrated following the explanation. In an angry way, through anger also. It means that the wrathful lord of karma, Rudra, is manifested with great wisdom, and the manifestation similar to great compassion is that, by power, it also frightens the beings of the three realms.
Chinese
然后，如来金刚藏，即是真实不虚者。名为金刚萨埵，亦是彼姓之主。如《大秘密结合之隐意》等所说，以真实不虚之法甚深难测，通过多种象征、含义和隐喻的方式，在此劝请以相应之法调伏。与大乘事业相同之处在于，四种事物皆可随意享用，能将众生从佛语的意义中扭转，即是鲁达拉（Rudra）的行为。以事物解脱事物，譬如用酒来消除酒病。以彼灭彼，是为奇妙之法，即两种含义。所谓“苦行之相亦能阻碍”，意为极度吝啬，积攒财物，与持戒相似，凭借此力，能在此生中存活。所谓“不动之相亦能安住”，意为由懈怠所致的懒惰，与不求作为之义相同，与之相应则能丧失解脱之道。所谓“愚痴之相亦能迷惑”，意为被无明所压制，与真正的愚痴相同，与之相应，则在三世之中，被大无明所蒙蔽，成为不见真谛的有力者。所谓“贪恋之相亦能行持”，意为邪欲与真正的结合相似，谁拥有它，凭借行持之力，能对三界之城产生强烈的执着，难以分离。所谓“以顺应之相而相合”，意为傲慢的行为，不听劝告，随心所欲，与方便之行相似，以此使三界众生误入歧途。如是等等，无边无际。所谓“如是等等，无边追求”，意为通过追求而收集其他事物，即是先前和后来的方便之行完全融合，如同字面意思。所谓“如是等等，无边追求。 普遍的基础，平等与不平等”，意为通过追求超越方便之法来收集，即是引导方便达到无限。心性菩提之界，遍及安乐逝者和轮回，无边无际，从何处到何处转移，对与贪欲不分离的众生的禅定，以及意和有身之物的生起，都特别执着。
English
Then, the Tathagata Vajra Essence, which is the certainty of Suchness, is Vajrasattva himself, the master of that very name and lineage. As stated in the 'Hidden Intentions of Great Secret Union,' and so forth, the extremely profound and difficult-to-fathom vehicle of Suchness is encouraged here to be tamed by concordant means from many symbols, intentions, and allusive methods. What is similar to the activity of the Great Vehicle is that the four objects are used according to one's own pleasure, which is the behavior of Rudra, who transforms beings away from the meaning of the Buddha's words. 'Object is liberated by object,' is like using alcohol to cure alcohol sickness. 'That itself destroys that itself' is a wonderful method, which is two intentions. 'Even by the manner of asceticism, it is obstructed,' means that extreme miserliness, hoarding wealth and possessions, is similar to the aspect of vows; by its power, one can live in this very life. 'Even by abiding in the manner of immovability,' means that laziness arising from idleness is similar to the meaning of being devoid of seeking activity; by possessing that, one can lose the path of liberation. 'Even by being deluded in the manner of ignorance,' means that being oppressed by ignorance is similar to true ignorance; by possessing that, in the three times, one becomes powerful in not seeing the meaning due to great ignorance. 'Even by acting in the manner of attachment,' means that wrong desire is similar to true union; whoever has it, by the power of acting, can be extremely attached to the three cities and be unable to separate. 'By harmonizing in the manner of conformity,' means that the behavior of arrogance, not turning back one's own words, living happily and acting as one pleases, is similar to the behavior of skillful means; by that, the beings of the three cities are led astray. So forth, endlessly. 'So forth, endlessly pursuing,' means that by pursuing, one gathers other objects, which is the complete merging of the previous and subsequent skillful means, just like the literal meaning. 'So forth, endlessly pursuing. The basis of all, equality and inequality,' means that by pursuing beyond skillful means, one gathers, which is to lead skillful means to infinity. The realm of the essence of enlightenment pervades blissfully gone ones and cyclic existence entirely, and without limit, from wherever to wherever it is transferred, there is particular attachment to the samadhi of beings who are not separated from desire and to the arising of mind and embodied things.
Chinese
具有蕴的众生们，自证智慧，具足三德的体性，金刚藏坚固安住，心要菩提方便和事业，任运自然本自成就。因此，一切有情皆是佛，心要金刚萨埵，本性即是如来藏，本初即是菩提，无需改造而确定。因此，超越数量，无边无际的众生，随其意乐，方便事业也随之显现，不遮不改，如其本然，安住于本然之性中。如此，必将成就，乃是成就之道的殊胜方便，不可估量，无数之多。从一而生，事业行持，如云般涌现，无所动摇，显现万象，如云朵般。无论如何行持，皆不离其本性。不离不染，于法界中具足光辉。如是等等，随顺所化众生的意乐而行持。又，不离彼之平等法界，不染不移。无论如何行持，皆无错谬，是为善妙光明。任运成就的事业，乃是确定的体性自性。事业行持无边无际，超越思维，无法测度之门，无所封闭而敞开。如何相应便如何调伏引导。一切皆为真实的圣者所行持，从而策励，不容忽视。于此，以精进猛厉之力。如是等等，就近而言，此处所摄受的所化众生极为刚强，如是宣说。因其无法以寂静调伏之故。金刚持以威猛之事业，彼等之体性，本初自性之坛城，于不可思议之智慧火焰熊熊燃烧之中。调伏业之忿怒尊，世间之尸林主。祈请显现大殊胜黑汝嘎之身，如是策励，最终决断。那么，诸佛之报身等等，每一集会显现千种相，所化众生各不相同。诸佛或现忿怒或现慈悲等等，一切所作皆是无量方便，这是为什么呢？安乐逝者无有体性差别，然随顺根性的方便，乃是所化众生的显现。彼等每一句偈颂之后，方便的数量也随之相应。