Chinese
以无边的行为来调伏，此时是用对治来调伏。第一，从“之后”到“何须再说”，之间所讲的是：之后，如来所有化身和秘密身，以共同趋入的无边事业的方式，对当下的所化以猛烈的方式进行调伏，这是所宣说的经。对于所化极其执着于所取和能取的实物，如果用与调伏方法不相应的对治来阻碍，就永远无法转变，因此不会有益处。如果用随顺行为的方式来调伏，就从法界智慧和智慧方便的自性中显现，然后，将所有事业都融入与所化相应的行为中。调伏的程度是，傲慢的行为不改变自己的态度而生活，喜欢做什么就做什么等等。如果以与正确的随顺趋入的方便行为相似的方式，执着于具有邪见自相续的人，并随心所欲地行事，也能使居住在三界城市中的所有众生走上邪路。那么，圆满正等觉佛陀以慈悲化现的舞蹈事业，端正那些心怀邪念的世间人，成就意义，更何须多说，因为没有疑惑之处。请为了符合需要而显现功德吧，这是劝勉。 第二部分有三点：以各种方法劝请引导入于意义，这自然成就于众生的觉性，以及如其所愿地成办意义。第一，从“对此等等”到“无边之多”，之间所讲的是：对此等等，因为趋向于先前的事物而总摄其他事物，也就是，以先前和之后所显示的无边调伏方便，来调伏所化世界的无量众生，所有具有无量根性、意乐和想法的众生，都以广大的各种方法来调伏，并引导他们走上正道，将他们融入真实的实相密咒的意义中。这是简要的指示。然后，详细地讲述了其中的方式。也就是，如果所化众生嗔恨心较小，就用对治的慈爱来调伏；如果变得强烈，就用随顺的方式来调伏，要以忿怒的方式来行事。同样
English
To subdue with boundless conduct, in this case, it is subdued by antidotes. First, from "Then" to "What need to say more," it is shown that: Then, all the Emanation Bodies and Secret Bodies of the Tathagata, through the manner of boundless activities of harmonious entry, subdue the disciples of the time with fierce methods, which is the sutra spoken. For disciples who are extremely attached to the objects of grasping and holding, if they are obstructed by antidotes that are incompatible with the methods of subduing, they will never be able to change, and therefore it will not be beneficial. If one subdues by conforming to subsequent conduct, then manifest from the essence of the wisdom of the sphere and the wisdom of skillful means. Then, make all activities merge into conduct that is in harmony with the disciples. The extent of subduing is like arrogant conduct that does not change one's own attitude and lives by doing whatever one likes. If one clings to those with wrong views and self-will, behaving as they please, in a manner similar to the conduct of the means of correct harmonious entry, they can lead all beings residing in the city of the three realms onto the wrong path. Then, the compassionate activities of the dance of emanation of the Perfectly Enlightened Buddha, straightening out those worldly people who have turned away, accomplishing the meaning, what need is there to say more, because there is no place for doubt. Please manifest virtues in accordance with the need, this is the exhortation. The second part has three points: exhorting to guide into meaning through various methods, that it is spontaneously accomplished in the awareness of beings, and to accomplish the meaning as desired. First, from "To this, and so on" to "Boundless many," it is shown that: To this, and so on, because of tending towards the previous things, it summarizes other things, that is, with the boundless means of subduing shown before and after, to subdue the countless beings of the world to be tamed, all beings with limitless dispositions, powers, thoughts, tame them with vast and various methods, and guide them onto the right path, merging them into the meaning of the true reality of secret mantra as it is. This is a brief instruction. Then, the manner of it is explained in detail. That is, if the disciples have little anger, subdue them with the antidote of loving-kindness; if they become fierce, subdue them with conformity, act in an angry manner. Likewise
Chinese
以寂静之族，以寂静之法调伏，生起胜观之慧，以合于实义而调伏。对于刚强难化之众生，或以慈爱，或唯以刚猛调伏之。对于淫欲重者，若淫欲轻微，则随顺淫欲，若淫欲深重，则以成为不净行之对治之方便调伏之。对于贪执有情世间之物者，随顺贪执本身，不随顺者则以对治而调伏之。对于散乱之众生，以对治收摄其心，随顺者则以散乱本身调伏之。对于为愚痴所蒙蔽者，以对治之差别调伏，生起辨别之智慧，随顺者则以平等性之状态调伏之。对于具有我慢高山者，以对治寂静之禅定，随顺者则以高山本身之方式摧毁之。对于嫉妒之众生，以随顺嫉妒之方式，将其置于平等之法界中而调伏之。如是，如经中所说：“如水入耳，复以他水而出。”等，以无量无边之方便调伏之。 第二，从“阿赖耶”至“安住”之间所说，即是：原始意义之阿赖耶，心之精要，菩提之界，与平等性之善逝无别，与不平等性之轮回事物周遍，自性无边无际之虚空界，以自然显现之方式，无论从何处转向何处，皆不离各自差别之显现执着之禅定，以及具有三界之欲望之意与五蕴之身体之有情众生，所有显现与心识之基础，二谛一切法之体性，于自性之界中，自明而清晰。法性本体之光辉，证悟自身之光辉，大悲利他之光辉三者之自性，大金刚藏菩提心，一切方便与事业皆任运成就，本自安住。此显明了本体自性起作用，如《耶谢桑瓦》中所说：“法身果位自明朗，如珍宝光芒任运成，大悲加持如意生，具缘自
English
For those of peaceful disposition, tame them with peaceful methods, arouse the skill of insight, and subdue them by applying it to the meaning. For violent beings, tame them either with love or with violence alone. For those who are lustful, if the lust is slight, tame them by conforming to lust itself, and if the lust is great, tame them with methods that become the antidote to unchaste conduct. For those who are attached to the objects of existence, tame them by conforming to attachment itself, and by completely abandoning what is unconforming through antidotes. For distracted beings, the antidote is to gather the mind, and they will be tamed by conforming to distraction itself. For those who are deluded by ignorance, tame them with the distinction of antidotes, generate discriminating wisdom, and tame them by conforming to the state of equanimity. For those with the mountain of pride, tame them with the antidote of peaceful samadhi, and liberate them in the manner of the mountain itself. For those who are jealous, tame them by conforming to jealousy, placing them in the realm of equality. Thus, as it says in the tantra, "Just as water enters the ear, it is expelled again by other water," and so forth, tame them with as many limitless methods as there are. The second, from "All-basis" to "perfectly abides," is taught: The all-basis of the original meaning, the essence, the realm of enlightenment, the equality of the Sugata, and the inequality of the objects of samsara, pervading completely, the self-nature of the limitless expanse of space, in the manner of naturally arising from wherever to wherever, the samadhi that is inseparable from the appearance of each individual's distinction, and the mind with the desire of the three realms, and the sentient beings endowed with the aggregates of the elements, the basis of all appearances and minds, the nature of all phenomena of the two truths, are clear in self-awareness in the realm of self-nature. The glory of the nature of reality, the glory of the realization of self, the glory of the compassion of others, the self-nature of the three great ones, the Vajra Essence Bodhicitta, all methods and activities are spontaneously accomplished, and perfectly abide from the beginning. This clarifies that the nature itself performs the meaning, as it says in the Extensive Secret of Wisdom: "The Dharmakaya fruit is self-clear, like a blazing jewel spontaneously accomplished, the blessings of compassion arise as desired, the fortunate ones themselves"
Chinese
如因缘太阳般，利益众生适当时，任运成就无偏颇。如是所说等，从心部续和口诀中可知晓。第三，从“众生”至“务必行持”之间阐述：为了以上所说，众生之心性与佛之自性无二无别，故一切法之界，金刚萨埵心之菩提，远离戏论之如来藏，本来无为安住之实相，因此，超越数量，无边无际之众生，随各自之意乐，如其所喜所愿，不禁止任何方便之行，如其所显现而行持，导入实义，本来无为，法性如是，真实确定，成就彼性。因此，诸佛以殊胜方便调伏所化，以所化各自之显现而分，不可思议且超越数量之行持舞姿，不离一法而显现一切，如众多广大之云聚，随顺所化之意乐而行持，然不离平等之界，不移动，无论如何行持皆不沾染，无有错谬，故善妙，于法界中，自性任运成就之光辉圆满，确定为真实之行，从本体自性中，行持无边无际且不可思议之方式，无论从何处确定引导，皆不禁止一切调伏之法，不束缚而开启，以随顺自己所喜之方式，如何相应而调伏，引导至安乐，一切行持皆成为圣者之真实行，务必行持使所化众生安立于佛地之方便舞姿，勿忘失。第三，从“此处”至“善妙断定”之间阐述：于此处，就近时机，所化之鲁扎极为暴烈，如是宣说，寂静与增益不能调伏。
English
Like the sun of conditions, benefiting beings at the appropriate time, spontaneously accomplished without bias. As it is said, etc., it should be known from the heart-related tantras and instructions. Third, from "beings" to "must practice" is explained: Because of what was said above, the mind-essence of beings is non-dual with the Buddha's own nature, therefore, the sphere of all dharmas, Vajrasattva, the heart of Bodhi, the Tathagatagarbha free from elaboration, the reality that abides primordially unconditioned, therefore, beings beyond number and without end, according to their own inclinations, as they like and desire, without prohibiting any skillful activity, acting in accordance with how it appears, leading to the real meaning, primordially unconditioned, the nature of reality as it is, truly certain, attaining that very nature. Therefore, the Victorious Ones, with supreme means, tame those to be tamed, dividing according to the appearances of each to be tamed, immeasurable and beyond number, the dance of activities, without moving from one dharma, appearing as anything, like the many and vast cloud masses, acting in accordance with the minds of those to be tamed, yet without moving from the equal sphere, without moving, no matter how one acts, one is not stained, without error, therefore excellent, in the realm of dharma, the glory of self-existing spontaneously accomplished is complete, determined as the true activity, from the essence of the own nature, the way of activity being endless and inconceivable, no matter from where it is determined and guided, all methods of taming are not prohibited, not bound but opened, in a way that accords with what one likes, how to tame appropriately, leading to happiness, all activities become the true conduct of the holy ones, must practice the dance of means to firmly establish beings on the Buddha's ground, do not forget it. Third, from "here" to "excellently determined" is explained: Here, taking the time and occasion close, the Rudra to be tamed is extremely violent, as it is said, pacifying and increasing cannot tame.
Chinese
为了这个缘故，金刚持以威猛的行事业，以极其坚定和确定的猛烈手段，从其本质上，从本性忿怒的嬉戏坛城，大威猛的忿怒身，不可思议的火焰燃烧的自生智慧状态中，为了调伏业忿怒尊、世间主宰、尸林之主鲁扎及其眷属，劝请显现为极其恐怖和威严的至高黑汝嘎之相，大印之身，从而确定了神圣的决议。那么，对于胜者的集会，有时看似执着于恒常，有时又看似执着于空性等，所化对象各不相同；以及忿怒与慈悲等，胜者集会的讨论中，如何示现无量方便呢？对于善逝而言，并非存在本质上的差异，而是因为法性的虚空中智慧的太阳照耀，意念在无有三坛城分别的界域中平等，然而，与根性相符的方便，乃是所化对象的显现。为了每一个集会，其化身等方便的数量也随之相应，为了所有胜者，也宣说了相应的方便。章节的名称是：在《诸佛总集密意大经》中，明确阐述了以猛烈手段调伏的决议的第二十五章。第四，关于布置事业，分为二：略示和广说。第一是，从“楞伽之主”到“劝请”之间，是略示，此章节阐述了真实义。楞伽之主，鲁扎出现之时，与决议确定之时，二者本质合一的那时，那时，秘密之主金刚手，忿怒尊胜者，聚集于彼等眷属之中，由一位持有秘密的集结者，为了使鲁扎的特征铭记于心，并且明智地完全觉醒和探究知识，又在同一时刻，在眷属中聚集的菩萨摩诃萨，实际上劝请与文殊无二无别的，具有盔甲的楞伽十颈，具足智慧和方便者，他是否知道呢？
English
For this reason, Vajradhara, with the powerful activity of wrath, with extremely firm and definite fierce means, from its very essence, from the naturally wrathful play mandala, the great and terrifying wrathful body, the inconceivable flames blazing from the spontaneously arisen wisdom state, in order to subdue the Karma Krodha, the lord of the world, the lord of the charnel ground, Rudra and his retinue, requested to manifest as the supremely terrifying and majestic form of Heruka, the body of the Great Seal, thereby establishing the sacred resolution. Now, how is it that for the assembly of victors, sometimes it seems to cling to permanence, and sometimes it seems to cling to emptiness, etc., the objects to be tamed appear different; and how are the infinite methods shown in the discussions of the assembly of victors, such as wrath and compassion? For the Sugata, there is no essential difference, but because the sun of wisdom shines in the sky of Dharmata, the intention is equal in the realm where there is no distinction between the three mandalas, but the means that are in accordance with the disposition are the appearance of the objects to be tamed. For each assembly, the number of means, such as its manifestations, also corresponds accordingly, and for all the victors, the corresponding means are also spoken of. The title of the chapter is: From the Great Sutra of the Union of the Intentions of All Buddhas, the twenty-fifth chapter, which clearly explains the resolution to subdue by fierce means. Fourth, concerning the arrangement of activities, there are two: brief indication and extensive explanation. The first is, from "The Lord of Lanka" to "requested," is the brief indication, and this chapter explains the definitive meaning. The Lord of Lanka, the time when Rudra appeared, and the time when the resolution was determined, when the two essences became one, at that time, the Lord of Secrets, Vajrapani, the wrathful victor, gathered in that retinue, by a collector who holds the secrets, in order to have the characteristics of Rudra imprinted on his mind, and to wisely fully awaken and investigate knowledge, again at the same time, the Bodhisattva Mahasattva gathered in the retinue, actually requested the Lanka of ten necks, who is inseparable from Manjushri, possessing armor, endowed with wisdom and means, does he know?