English
Therefore, (the Buddha) placed them in the Vajrayana and determined that they could be liberated. The Lord of Lanka, that holy being, in order to liberate jealous beings, proclaimed "Yakshas and other jealous ones," etc., transforming confusion and inner anger into the wisdom of Vajra non-duality, and bestowed teachings. Living on the flesh and blood of others, disliking others having the desire for enjoyment, always gathering together, this is jealousy. Therefore, this doubt itself is the nature of great wisdom Vajra, the wisdom that understands the meaning of not falling into conceptual notions. Because it possesses the armor that is not trampled by the armies of Mara, jealousy should not be abandoned, and one should not fall into confusion. By making them believe that (jealousy) should not be abandoned, and bestowing teachings, the jealous ones realized the meaning and determined their lineage in the great secret essence. The Lord of Lanka, that holy being, in order to liberate the deceitful, proclaimed "Nagas and other deceitful ones," etc., in order to liberate deceit, proclaimed the method of transforming deceit into great wisdom. Those who hold the non-dual Vajra sacred wisdom vehicle recognize that the essence of deceit that distinguishes others is itself supreme, therefore, without mixing up reversed views and correct views, not abiding in false deceit, through these great deceits, they cause them to realize, this is determined as secret mantra. The Lord of Lanka, that holy being, in order to liberate the arrogant such as Asuras, proclaimed "Non-gods, etc.," etc., in order to liberate the arrogant, proclaimed the transformation of the difficult-to-tame, arrogance-filled nature into the great power of the complete qualities of Vajra great wisdom. Unmistaken arrogance is the supreme body of the three Vajras appearing in wrathful form, therefore, leaving no evil ones who need to be tamed. By completely conquering, suppressing, and subduing the arrogant, and stacking them into cushions, thereby acting without attachment in the great mountain of arrogance, therefore, without the fruition of karma, he bestowed teachings, therefore they realized, and determined their lineage as Vajrayana. The Lord of Lanka, that holy being, in order to liberate the Rakshasas, etc., proclaimed "Rakshasas, etc.," etc., in order to liberate the Rakshasas and other flesh-eaters, transforming the way of life of attachment and ferocity into Vajra great wisdom, and counteracting evil ferocity.
Chinese
讲述以我慢金刚信解而成就之方便。不分别金刚无畏，因无寻觅而证悟，故一切自性无余，皆于大智慧之界中灭尽而显明，甚至食肉亦不遮止，以大食之威猛金刚信解而宣说。彼等见此义，而于大乘得决定。决定种姓。楞伽主。又，彼殊胜士夫为诸空行等任何微细不净者之故。如是等开示，以微细金刚信解。为解脱彼等之故。五种下劣即是真实胜义谛而作开示者，大小便等下劣之物，亦因自证智对此无饮与不饮之智慧显现之故。以下至诸佛之行持，执持殊胜者，于实事一边之行持，于法性无有净垢，且为将烦恼毒转为甘露，以及为令轮回穷尽之方便故，不定。如是证悟者，于丸等同之状态中，饮用时无有行与不行的遮止而作行持之开示。彼等证悟后，于子金刚秘密得决定，而作殊胜。楞伽主。又，彼殊胜士夫。宣说此无边金刚事业。如是等开示，为救度无边有情丸。无边行持各各所有，亦是真实金刚持之事业方便而作开示。若有情之境如微尘数，于颠倒之分别念，于内里差别不合者，以如微尘数之对治而断除，以及以压伏，以及以延长等如微尘数之方便，而作调伏随顺，故彼等丸金刚乘之界中结合，而安立于真实。有情之行持不可思议，亦是自证智之智慧离于因缘之自性故。若证悟此义，则随喜任何差别之行持，即是容许彼行持，以此随顺而显示，以此有情丸亦信解而证悟，故不作子而作。彼等之义亦是，无有未成丸秘密真言所表诠之门者，且以此印持故，不观待应舍弃之行持，且不从他义生，且若知则从自生故而证悟，且信解。
English
The method of accomplishing through faith in the Arrogant Vajra is explained. Because of realizing that the Indivisible Vajra is fearless and without seeking, all essences are completely exhausted in the realm of great wisdom, and even eating meat is not prevented, so it is taught with faith in the powerful Vajra of great eating. Those who see this meaning become certain in the Great Vehicle. The lineage is determined. Lord of Lanka. Again, that noble being, for the sake of any subtle impure beings such as Dakinis. By showing such things, with faith in the Subtle Vajra. For the sake of liberating them. The five degradations are taught as the ultimate true meaning. Even degraded substances such as feces and urine, because of the self-awareness, there is a manifestation of wisdom without drinking or not drinking. From the Victorious Ones downwards, holding the conduct of all, the noble one, in the conduct of one aspect of reality, there is no purity or impurity in the nature of Dharma, and it is uncertain because of the means to transform the poison of affliction into nectar and to exhaust Samsara. Thus, those who realize it, in the state of equal pills, there is no prohibition of practice when drinking, so the teaching of practice is given. After they realize it, they become certain in the secret of the Vajra Son, and it is made noble. Lord of Lanka. Again, that noble being. This infinite Vajra activity is spoken. By showing such things, for the sake of liberating infinite beings as pills. The infinite practices, each and every one, are taught as the means of the activity of the true Vajradhara. If the realm of beings is like dust particles, then for the reversed thoughts, for those who do not agree with the inner differences, the antidote is to abandon them with dust-like particles, and to subdue them, and to extend them, etc., with dust-like means, and to tame them accordingly, so that they are united in the realm of the Vajra Vehicle of pills, and established in the truth. The immeasurable conduct of beings is also the nature of self-awareness wisdom, which is free from causes and conditions. If that meaning is realized, then whatever different conduct is pleasing, that very conduct is permitted, and by showing it accordingly, beings as pills also believe and realize it, so it is made not to become a son. The meaning of these is also that there is nothing that has not become the door represented by the secret mantra of the pill, and because it is sealed with this, the conduct to be abandoned is not observed, and it does not arise from another meaning, and if it is known, it arises from oneself, so it is realized, and believed.
Chinese
并且，进入和成为圣子没有疑惑。如果从那句话推测和分析，那么通过理解最终也是确定的。第四十章的解释和阐述完毕。 再次，为了明确地显示第九个问题的答案。然后，秘密的主人对楞伽的主人说。 这表明导师在摄受方面，方便的行近。 无论以何种方式，为了调伏对象想法不一致的必要，都圆满地完成了。 有些地方，等等。 意思是，由于要做的对象，即被调伏者的想法不一致，所以区分了一些地方：通过解脱的行为来调伏，通过世间的行为来调伏，通过放弃善的白色行为来调伏，通过温和的教诲来调伏，同样地，通过放荡的行为来调伏，通过温和的语言行为来调伏，通过非常粗暴的行为来调伏，比如天和非天。 通过两者都做来调伏，通过恐吓来调伏，通过国王的姿态来调伏，通过运用烦恼来调伏，通过心识沉没，即愚痴来调伏，通过争论来调伏，即通过嗔恨来调伏，通过我慢的山来压制来调伏，通过欲望的火来焚烧来调伏，通过乞讨来调伏，通过非此来调伏，通过损害和障碍来调伏，通过利益来调伏，比如天，相信这样做，通过对身体和享受进行伤害来调伏，通过不关爱来调伏，通过诋毁三门的语言来调伏，通过赞颂来调伏，通过对以前的行为感到后悔来调伏，通过非此来调伏，通过玩笑和戏谑来调伏，通过赞美来调伏，通过坚定地做来调伏，通过诱骗来调伏，通过布施来调伏，通过取回来调伏，通过对任何财富、食物和事物都知足来调伏，将名字等同于声音一样连接起来。 因此，由于菩提心生起的原因不确定，所以在密咒的行为中也无偏颇地行事。 生起心的方式是通过自己的智慧在适当的时候结合起来。 有些地方是通过佛陀。 有些地方是通过不断地说话。 等等。
English
And, there is no doubt about entering and becoming a holy son. If one infers and analyzes from that sentence, then it is definitely determined through understanding in the end as well. The explanation and elucidation of the fortieth chapter is completed. Again, in order to clearly show the answer to the ninth question. Then, the Lord of Secrets said to the Lord of Lanka. This shows that the Teacher, in terms of subduing, is close to the activity of skillful means. By whatever means, for the necessity of the minds of those to be tamed being inconsistent, it is perfectly accomplished. Some places, and so on. It means that because the object to be done, that is, the minds of those to be tamed, are inconsistent, some places are distinguished: taming through the practice of liberation, taming through worldly practices, taming through abandoning virtuous white deeds, taming through gentle instructions, similarly, taming through licentious behavior, taming through gentle speech behavior, taming through very harsh behavior, like gods and non-gods. Taming by doing both, taming by intimidation, taming by the demeanor of a king, taming by employing afflictions, taming by mental sinking, that is, ignorance, taming by arguing, that is, taming by anger, taming by suppressing with the mountain of pride, taming by burning with the fire of desire, taming by begging, taming by non-this, taming by harm and obstacles, taming by benefit, like gods, believing in doing so, taming by harming the body and possessions, taming by not caring, taming by speech that disparages the three doors, taming by praise, taming by regretting previous actions, taming by non-this, taming by jokes and mockery, taming by flattery, taming by doing firmly, taming by seduction, taming by giving, taming by taking back, taming by being content with any wealth, food, and things, connecting names and so on like sounds. Therefore, since the causes for the arising of Bodhicitta are uncertain, there is also impartial conduct in the activities of secret mantras. The way of generating the mind is to combine it with one's own intelligence at the appropriate time. Some places are through the Buddha. Some places are through speaking continuously. And so on.
Chinese
以化身来调伏，以于三世转法轮来调伏，以在僧伽罗国宣说佛法来调伏，以未宣说如报身来调伏，以示现身相来调伏，以佛法的音声来调伏，以凡是金刚萨埵一切诸佛的善知识之语来调伏，以开示无分别来调伏，以唯有分别来调伏，以置于痛苦中来调伏，以安置于安乐中来调伏，以法与补特伽罗无我来调伏，以如示现有来调伏，以四种事业来真实调伏，以任运成就之事业来调伏，以预言将受痛苦来调伏，以开示将获安乐之位来调伏，以如声闻之苦行来调伏，以如密宗内道之行来调伏，以如明咒事部之行来调伏，以自身圆满而享用，如转轮王之享用般来调伏，以任何应作之事皆能一时圆满之方法，如阿底瑜伽般来调伏，以布施和爱语及利行与同事四摄事来调伏，以布施身体来调伏，以布施受用物来调伏，以二者皆施舍来调伏，以执着于彼等来调伏，以大作意来调伏，以禅定来调伏，以断除性行为来调伏，以行性行为来调伏，以宣说八十七种方便之门等来调伏。那是因为什么呢？因为众生有如此不同的意乐，行为和，形色和，声音和，见解和，方法。因为想法不同。显示这七种事物也不同，是先前之身略说，是为了向上覆盖而需要解说之故。这些一切都不是自相，无论在哪一方面，凡是不具备解释的八种隐义的部分，那是不可能的，因为一切都具备。第四十一章释竟。为了表示譬喻和语自在的两种事业。此后，秘密主对楞伽之主说。这是第八次回答，譬喻品没有譬喻之词。
English
To subdue with a manifestation body, to subdue by turning the wheel of Dharma in the three times, to subdue by teaching the Dharma in the country of Simhala, to subdue by not speaking of something like the enjoyment body, to subdue by showing the body, to subdue by the voice of the Dharma, to subdue by the words of the spiritual friends of all the Buddhas, Vajrasattva, to subdue by teaching non-conceptualization, to subdue by sheer conceptualization, to subdue by placing in suffering, to subdue by placing in happiness, to subdue by the absence of Dharma and person, to subdue by something like showing existence, to subdue truly with the four activities, to subdue with spontaneously accomplished activities, to subdue by prophesying the experience of suffering, to subdue by showing the attainment of the state of happiness, to subdue with something like the asceticism of the Hearers, to subdue with something like the conduct of the inner Tantra, to subdue with something like the conduct of the Kriya Tantra, to subdue with the enjoyment of oneself being complete, like the enjoyment of a universal monarch, to subdue with a method that completes whatever needs to be done all at once, like Atiyoga, to subdue with the four objects of gathering: generosity, kind speech, acting in accordance with the goal, and practicing what is meaningful, to subdue by giving the body, to subdue by giving possessions, to subdue by giving both, to subdue by clinging to them, to subdue with great effort, to subdue with meditation, to subdue by abandoning sexual activity, to subdue by engaging in it, to subdue by mentioning the eighty-seven doors of methods, and so forth. Why is that? Because beings have such different inclinations, conduct, forms, sounds, views, and methods. Because thoughts are different. Showing that these seven things are also different is a brief explanation of the previous body, because it needs to be explained by covering it upwards. All of these are not self-contained, in whatever aspect, it is impossible that it does not possess the parts of the eight hidden meanings of explanation, because all possess them. Commentary on the forty-first chapter is complete. In order to show the two activities of example and speech. Then again, the Lord of Secrets said to the Lord of Lanka. This is the eighth answer, the chapter on examples has no words of example.