Chinese
当在空中发出马的嘶鸣声时，鲁扎和罗刹的众部惊慌失措地四散奔逃，被压制得喘不过气，畏缩不前，祈求道："伟大的勇士，我们是您的臣民，请指示我们该如何做！"他们如此请求并顶礼膜拜。于是，如来宣说了未来降临的对治者，以及以猛烈手段调伏的预言："我没有调伏你，但你的对治者是名为金刚吽（藏文：རྡོ་རྗེ་ཧཱུྃ་，梵文天城体：वज्र हुम्，梵文罗马拟音：vajra hum，汉语字面意思：金刚吽）或夜叉者。他受到一切如来的力量加持，拥有极其凶猛的身躯、威严的声音和愤怒的心，残酷而令人无法忍受，是一切魔中最伟大的魔。一个恐怖的火焰将要降临。向他寻求庇护吧！"说完，便在色究竟天法界宫殿中隐没不见了。如此，经过观察以何种方式调伏后，发现实际上并没有被调伏。因为无法忍受，所以知道不能以息增的方式调伏，而要以威猛的方式调伏。第三部分分为两点：简略地指示，详细地解释。第一点是：从"此后，秘密"到"就像这样"之间进行了指示。此后，秘密集聚的一切如来，如此集聚的大众经过各种商议后，到了以四种事业中的哪一种来调伏的时机，经过观察后，知道不能以息增的方式来调伏，于是，以威猛的方式调伏而郑重地进行了商议，最终以友善或对治的方式调伏而确定了决议的经文。完全宣说就像这样。之所以上一章和这一章重复商议，是因为上一章是总的调伏，而这一章是为了以何种特别的事业来调伏，所以并不矛盾。第二部分分为四点：以法身确定调伏，以自性身确定调伏，以报身确定调伏，以化身和秘密身确定调伏。第一点是：从"如来"到"如实地做"之间确定了决议。此后，如来法身解脱行持的众生的名号，凡是确定如实者，都作出了决议，宣说了调伏鲁扎的方法和后学者行持利他之道的经文。就像第二十一章一样，在这个世界中
English
When the sound of a horse's neighing arose in the sky, the hosts of Rudras and Rakshasas scattered in panic, overwhelmed and cowering. They pleaded, "Great hero, we are your subjects, please instruct us on what to do!" They requested and prostrated. Then, the Tathagata prophesied about the future antidote and the subjugation through fierce means: "I have not subdued you, but your antidote is one called Vajra Hum (藏文：རྡོ་རྗེ་ཧཱུྃ་，梵文天城体：वज्र हुम्，梵文罗马拟音：vajra hum，汉语字面意思：Diamond Hum) or Yaksha. He is empowered by the power of all Tathagatas, with an extremely fierce body, a terrifying voice, and an enraged mind, cruel and unbearable, the greatest of all demons. A terrifying flame will arise. Take refuge in him!" Having said this, he vanished invisibly into the palace of the Dharmadhatu in Akanishta. Thus, after examining by which means to subdue, it was found that they were not actually subdued. Because they were unbearable, it was known that they could not be subdued by peaceful or increasing means, but by powerful means. The third part has two aspects: briefly indicating, and elaborately explaining. The first is: from "Then, secret" to "Like this" is the indication. Then, all the Tathagatas of the Secret Assembly, after various deliberations of such a great assembly, when the time came to examine which of the four activities to subdue with, knowing that they could not be subdued by peaceful or increasing means, they solemnly deliberated to subdue by powerful means, and the sutra that definitively decided to subdue by friendly or antidotal means. The complete explanation is like this. The reason why the previous chapter and this one repeat the deliberation is that the previous one is about general subduing, while this one is about which particular activity to subdue with, so there is no contradiction. The second part has four aspects: deciding to subdue with the Dharmakaya, deciding to subdue with the Svabhavikakaya, deciding to subdue with the Sambhogakaya, and deciding to subdue with the Nirmanakaya and the Secret Body. The first is: from "Tathagata" to "Do as it is" the decision is firmly made. Then, the names of the Tathagatas, the assembly of those who practice the Dharmakaya liberation, as many as are determined to be as they are, all made the decision, and the sutra that teaches the method of subduing Rudra and how followers should practice benefiting others was spoken. Like the twenty-first chapter, in this realm
Chinese
显现和行持的方式变成这样。什么呢？以极其正确的心的止息，暂时失去光明，调伏对象陷入黑暗的寂静中。以不调顺的调伏方式，即使以愤怒来调伏，也无法从断见中彻底返回，因此不会有利益。因此，诸佛的相应事业，在未作造作的大平等状态中，以与此相应的方式调伏，所有如来都应行持大寂静之相。那是什么原因呢？如果具有证悟人无我的瑜伽之相的声闻众，未能证悟法无我，仅仅以止息寂静这一方面，也能舍弃有顶以下的一切种子，能够阻止轮回的萌芽，那么秘密瑜伽以有无二边寂静，以证悟空性大法的力量，止息正确的心的同时，从黑暗寂静中唤醒，成就意义更不用说了。因此，对于像鲁扎（Rudra）这样极其难以调伏的调伏对象，菩提心之芽已经枯萎，用慈悲之水润泽，为了在黑暗的界域中，暂时唤醒止息六识之众，对于以对治调伏，没有任何阻碍地，从不混杂的圆满空性法性状态中行持，显现出各种各样不阻碍的事物，以相应的功德，如实地成办调伏对象的利益吧，这样与诸佛商议后，坚定地作出了决断。这些是关于调伏对象和不调伏的事业，劝请做相应的事业，以及行持而成就意义没有疑惑，以及与目的相应的功德显现而成办利益的劝请的解释。第二部分分为两部分：以无自性而断定调伏，以自性不变而断定调伏。第一部分是：从“此后，如来”到“断灭吧”，这样显示了坚定地作出了决断。此后，如来无自性之身的无戏论的眷属们，宣说了断灭见吧，这样作出了决断的经典。对于以业和果极其空虚地看待，菩提心之念已经断绝的调伏对象进行调伏。
English
The manner of manifestation and conduct became like this. What is it? By stopping the extremely correct mind, temporarily losing clarity, the object of taming falls into the darkness of peace. Even if tamed with anger by means of dissimilar methods of taming, it will not completely return from the view of annihilation, therefore it will not be beneficial. Therefore, the corresponding activities of the Buddhas, in the state of unfabricated great equanimity, taming in accordance with that, all the Tathagatas should enact the aspect of great peace. What is the reason for that? If the Shravakas who have the aspect of yoga that realizes the selflessness of the person, without realizing the selflessness of phenomena, even with the one aspect of stopping and pacifying, can abandon all the seeds below the peak of existence, and are able to prevent the sprout of samsara, then the secret yoga, with the two extremes of existence and non-existence pacified, by the power of realizing the great Dharma-nature of emptiness, while stopping the correct mind, awakening from that darkness of peace, needless to say, the meaning will be accomplished. Therefore, for taming objects like Rudra who are extremely difficult to tame, the sprout of Bodhicitta has withered, moistening it with the water of compassion, in order to temporarily awaken the assembly of the six consciousnesses that are stopped in the realm of darkness, for the purpose of taming with antidotes, without any obstruction, from the state of unmixed and complete Dharma-nature of emptiness, manifesting various things without any obstruction, with corresponding qualities, accomplish the benefit of the taming objects as they are, after consulting with the Buddhas in this way, a firm decision was made. These are explanations about the objects of taming and the activities of not taming, urging to do corresponding activities, and that there is no doubt that meaning will be accomplished by acting, and that qualities corresponding to the purpose appear and accomplish the benefit. The second part is divided into two parts: deciding to tame with no self-nature, and deciding to tame with unchanging self-nature. The first part is: from "Then, the Tathagata" to "Annihilate!", this shows that a firm decision was made. Then, the retinue of the Tathagata's unelaborated body of no self-nature, proclaimed the sutra that a decision was made to avert the view of annihilation. Taming the taming object who views karma and result as extremely empty, and whose thought of Bodhicitta has been cut off.
Chinese
以不相符的方式用事物来调伏，也无法从邪见中彻底扭转，因此不会有益处。如前所述，与恒常的大菩提、无边空性相符，没有调伏，所有如来都应以虚假的执着形式来调伏。调伏的尺度是菩萨的经藏，以远离一切戏论的胜义谛空性之方式，即使没有见到密咒的伟大空性，也能以相似的方式见到，凭借何种空性的力量，也能安住于没有任何事物显现之中。从无生、自性周遍显现的法界中，以自生的究竟瑜伽大空性的力量，更不用说能够从处于常断的边见中扭转了。因此，为了扭转视空性为断灭的必要，以及为了从无处可得的因中，使虚假的执着和修持得以成就，以对治调伏相符的功德和具有恒常的伟大空性，更大的功德将不会断绝，请成办所化众生的利益。这是坚定的决断。第二部分是，从“此后”到“请成办”。这是坚定的决断。这段话表明，此后，如来法身自性不变的眷属之名号和种姓，由确定无疑的诸佛作出了教令，宣说了从常常见解中扭转的经典。对于那些对补特伽罗的“我”非常执着，并持有常见的人，以不相符的调伏方式，通过展示不存在的空性，无法彻底扭转邪见，因此不会有益处。应以相符的方式，从菩提心性的状态中，以无二大我的方式，完全一致地进行调伏。调伏的尺度是，众生执着于实有之物，这种力量增长，以不变的方式，恒常也能使事物显现为稳固或移动。凭借本初以来不迁不变，自然成就大我的力量，更不用说能够从恒常、真实的颠倒见中扭转了。因此，为了扭转对“我”的执着，以及为了转变执着于事物的根源，以对治调伏相
English
Even if subdued with things in a way that does not conform, it will not turn away from wrong views, so it will not be beneficial. As mentioned before, it is in harmony with the great constant Bodhi, the emptiness free from extremes, there is no subduing. May all the Tathagatas subdue with the appearance of attachment to the imputed. The measure of subduing is the sutras of the Bodhisattvas, with the nature of emptiness that is free from all elaborations in the ultimate sense. Even if one does not see the great emptiness of mantra, one can see it in a similar way. By the power of whatever emptiness, one can abide without any appearance of things. From the realm of unborn, naturally appearing nature, by the power of the ultimate yoga of great emptiness, what need is there to say that it can turn away from being in the extreme of annihilationism? Therefore, in order to reverse the view of emptiness as annihilation, and in order to establish the accomplishment of imputed attachment and practice from a cause that is nowhere to be found, the merit of conforming to the antidote subduing and the great emptiness with continuity, the greater merit will not cease, so please accomplish the benefit of the beings to be tamed. This is a firm decision. The second part is from "Then" to "Please accomplish". This is a firm decision. This shows that after that, the name and lineage of the retinue of the Tathagata's Dharmakaya, whose nature is immutable, were decreed by the Buddhas who are definitely certain, and the sutra that reverses the view of permanence was spoken. For those who are very attached to the self of the individual to be tamed and hold the view of permanence, by showing the non-existent emptiness in a way that does not conform to the method of taming, the wrong view cannot be completely reversed, so it will not be beneficial. In a conforming way, from the state of the essence of Bodhi itself, in the manner of the non-dual great self, subdue in complete harmony. The measure of subduing is that the attachment of beings to seeing things as substantial is strengthened, and in an unchanging way, permanence can also make things appear as stable or moving. By the power of manifesting the great self, which is naturally accomplished without change from the beginning, what need is there to say that it can turn away from the inverted view of permanence and reality? Therefore, in order to reverse the attachment to the self, and in order to change the source of clinging to things, with the antidote subduing
Chinese
具足功德，自然成就，无我大，不变恒常之法性，无作无为，自然而然，究竟圆满菩提之义藏。如是，为调伏之殊胜方便，立下坚定誓言。 第三（品）有六（部分）：金刚部以教令断定，部主以教令断定，宝生部以教令断定，事业部以教令断定，如来部以教令断定，莲花部以教令断定。 第一（部分）是，从“彼时”至“作为手印”，立下坚定誓言。如是宣示：彼时，如来金刚部之种姓与眷属众，为了从恶趣之因——嗔恨中解脱，而断定教令之经。对于那些极其顽劣暴戾，堕入业力所致之号哭地狱的调伏对象，即使以不违背调伏之方式，以寂静调伏亦无益处。因此，与（其）相应之空性智慧及显现方便之自性，一切如来皆应以忿怒可怖之形象示现。为何如此？以业力之故，忿怒相之大智慧显现，且生起大悲心，与鲁扎（湿婆神）相似，即使以忿怒之力，亦能震慑三界一切众生。更何况真实佛陀之智慧与大悲心所现之忿怒，定能度脱三界一切众生，成就一切事业，更何须赘言！因此，为了调伏一切难调之众生，以及为了净化对持守誓言者之憎恨，以顺逆二者之大火，从九种忿怒舞姿中，示现尸陀林舞之手印。如是，立下坚定誓言。 第二（部分）是，从“彼时，如来金刚藏”至“立下坚定誓言”。如是宣示：彼时，如来部主金刚藏，即是名为“唯一定”之眷属之名号，亦是该部之部主金刚萨埵，乃一切佛陀之善知识。彼等为了以顺应之方便调伏误入歧途者，而下达教令。