Chinese
有些是通过不后悔来调伏。有些是通过玩笑和欺骗来调伏。有些是通过奉承的语言来调伏。有些是通过强硬的行为来调伏。有些是通过引诱欺骗来调伏。有些是通过给予财物来调伏。有些是通过取回财物来调伏。有些是通过对任何事物都知足来调伏。有些是通过念诵佛和有福者的名号来调伏。有些是通过讲述各种各样的形象来调伏，比如描述说有这样的形象。有些是通过展示寂静和愤怒等形象来调伏。有些是通过说真实的话语来调伏。有些是通过顺应不同的行为来调伏。 第二，从“有些是通过装饰来调伏”到“有些是通过能者来调伏”之间所说的是：有些被调伏者是通过令人愉悦的装饰来调伏的。有些是通过平凡和真实的言语来调伏的。有些是通过询问来调伏的。有些是通过味道来调伏的。有些是通过触觉来调伏的。这些是通过令人愉悦的五种欲望的功德来调伏的。有些是通过有为法和无为法来使其完全成熟的。有些是通过令人不悦的形象而解脱的。同样，有些是通过令人不悦的声音、气味、味道和触觉来使其完全成熟的。那些有些是通过化身能者六者来调伏的。那么，那些一定是仅仅通过形象来调伏的吗？因为那些的所依是形象，所以通过不同的形象作为方法来展示。因此，菩提心的生起因缘是不确定的，所以在密咒的行为中也可以无分别地行事。生起心的方式是通过各自理解其意义来适时地应用。 第三，从“有些是不间断地”到“通过殊胜善知识的言语”以及从下面“有些是三种毒的痛苦”到“通过不经历痛苦的言语”之间所说的是：有些是在三时中转法轮，从而通过不间断地说法来调伏。有些是通过铃声的持续或瞬间来说法来调伏。有些是通过像报身和独觉那样什么也不说来调伏。有些是通过见到圣者们的身体来调伏。有些是通过听到佛陀和大法的殊胜言语的声音来调伏。那些有些是通过金刚萨埵一切佛
English
Some are subdued by not regretting. Some are subdued by jokes and deception. Some are subdued by flattering words. Some are subdued by forceful actions. Some are subdued by seduction and deception. Some are subdued by giving wealth and possessions. Some are subdued by taking back wealth and possessions. Some are subdued by being content with anything. Some are subdued by reciting the names of the Buddha and the blessed ones. Some are subdued by speaking of various forms, such as describing that there are such forms. Some are subdued by showing peaceful and wrathful forms, and so on. Some are subdued by speaking truthfully. Some are subdued by adapting to different behaviors. Secondly, from "Some are subdued by ornaments" to "Some are subdued by the capable one" indicates that some who are to be subdued are subdued by pleasing ornaments. Some are subdued by ordinary and truthful words. Some are subdued by questioning. Some are subdued by taste. Some are subdued by touch. These are subdued by the pleasing qualities of the five objects of desire. Some are made fully mature by conditioned and unconditioned dharmas. Some are liberated by displeasing forms. Similarly, some are made fully mature by displeasing sounds, smells, tastes, and touches. Those who are subdued are definitely subdued by the six capable ones who are emanations. Then, are those definitely subdued only by forms? Because the basis of those is form, they are shown as methods of different forms. Therefore, since the causes for the arising of bodhicitta are not definite, one should act without discrimination even in the actions of secret mantra. The way to generate the mind is to apply it appropriately by understanding the meaning of each one. Thirdly, from "Some are without interruption" to "by the words of the noble spiritual friend" and from below "Some are the sufferings of the three poisons" to "by the words of not experiencing suffering" indicates that some are subdued by turning the wheel of dharma in the three times, thereby speaking without interruption. Some are subdued by speaking for the duration of a bell or in an instant. Some are subdued by not saying anything, like the enjoyment body and the solitary realizer. Some are subdued by seeing the bodies of holy beings. Some are subdued by hearing the noble voice of the Buddha and the great vehicle's dharma. Some are subdued by Vajrasattva, all the Buddhas
Chinese
以良善导师的教言之声调伏。 有些以三毒所生的业感召堕入恶趣，感受痛苦的预言之声而成熟。 有些以转生天界或证得佛果之乐的声调成熟。 有些以罪业感受安乐的声调成熟。 第四，有些以“不分别”等，至“究竟”之间阐述。 有些以开示不分别而调伏。 有些以完全开示分别而调伏。 有些以置于痛苦之方便而调伏。 有些以安置于安乐而调伏。 有些以声闻或菩萨等补特伽罗的无我，或二者皆无我而调伏。 有些以外道或声闻等补特伽罗的我，或法我存在而调伏。 有些以寂静事业的见解和行为之方便的方式成熟。 有些以猛咒之方便成熟。 有些以智慧等广大而成熟。 有些以完全摄集之威力成熟。 有些以任运成就之事业究竟而成熟。 第五，有些以“有”等，至“事业圆满之方便”之间阐述。 有些以如声闻般舍弃有之享受，以严厉苦行而调伏。 有些以内密真言乘之行为，如取有之享受，以杂乱而行持而调伏。 有些以如事部瑜伽之行，以遮止不净五欲之方便而调伏。 有些以自身圆满一切享受，如转轮圣王般不依赖于任何事物之方便而调伏。 有些以如无上瑜伽般一切事业同时圆满之方便而调伏。 第六，有些以“布施”等，至“如实安立”之间阐述。 有些以随顺所喜而布施。 有些以悦语而调伏。 有些以义利相应而调伏。 有些以行持利益而调伏。 此为四摄调伏。 有些以内完全舍弃自身而调伏。 有些以外完全舍弃受用而调伏。 有些以外内一切舍
English
Some are subdued by the sound of the sacred words of virtuous spiritual friends. Some are ripened by the sound of prophecies that they will experience the suffering of bad migrations due to actions caused by the three poisons. Some are by the sound of experiencing the bliss of high status or the attainment of Buddhahood. Some are by the sound of experiencing happiness through sinful actions. Fourth, some are taught from "non-conceptualization" to "completion." Some are subdued by teaching non-conceptualization. Some are subdued by teaching only conceptualization. Some are subdued by the method of placing them in suffering. Some are subdued by placing them in happiness. Some are subdued by teaching that there is no self of a person, such as a Hearer or a Bodhisattva, or that there is no self of either. Some are subdued by teaching that there is a self of a person or a self of phenomena, such as a non-Buddhist or a Hearer. Some are matured by the view of peaceful activity and the method of practice. Some are by the method of direct action. Some are expanded by wisdom and so on. Some are by the power of complete collection. Some are completed by the spontaneous accomplishment of activity. Fifth, some are taught from "existence" to "the method of completing activities." Some are subdued by abandoning the enjoyment of existence and practicing severe asceticism, like a Hearer. Some are subdued by taking the enjoyment of existence and practicing in a confused manner, like the practice of the inner secret mantra. Some are subdued by the method of forbidding the impure five desires, like the practice of Kriya Tantra. Some are subdued by the method of not depending on anything, like a universal monarch who has all enjoyments complete in himself. Some are subdued by the method of completing all activities at once, like Atiyoga. Sixth, some are taught from "giving" to "establishing correctly." Some are subdued by giving according to what they like. Some are subdued by speaking pleasantly. Some are subdued by being consistent with the meaning. Some are subdued by practicing the meaning. These are the four ways of subduing. Some are subdued by completely giving up their own body internally. Some are subdued by completely giving up external enjoyment. Some are subdued by giving up everything internal and external.