English
By turning the wheel of wrathful activities, the wicked are subdued. In reality, for those difficult to tame by the first two vehicles, the activity of cutting off the karmic lineage with the wheel of transformation at the end of the kalpa is shown. The second part has three points: the necessity of showing the activity in this way, how it works, and the qualities and order of the methods discussed at the end. The first point is explained from "Why sentient beings" to "in order to cut off the karmic lineage." So, why is it necessary to subdue and tame only through the three ways of the inner and outer end of the kalpa? Because among all sentient beings, when the life span of the final age decreases to thirty years, some sentient beings will be attached and suffer due to extreme attachment; when the life span decreases to twenty years, some sentient beings will be overwhelmed by ignorance, becoming very foolish and dim; when the life span decreases to ten years, some sentient beings will become angry, fierce, cruel, and harsh due to extreme anger. That is the time when the lamp goes out, and the work of the lamp is completely finished and disappears. Like this, because the three poisons are very ripe and intense, they cannot be tamed by any other means, so the previous two methods of taming cannot bring benefit and protection. For those who are very attached to things, by actually showing the impermanent characteristics of the container and its contents, separating them from their life and showing the suffering of death, evil deeds are cut off; and because suffering itself becomes the cause of weariness in the mind, this is shown as the deity, thereby completely cutting off the karmic lineage. For these purposes, these activities of taming are arranged. The second part is divided into two points: a brief explanation and a detailed explanation. The first point is explained from "Self-nature transformation" to "the supreme of personal liberation." What is the nature of this activity, which is not known to other lower vehicles, which is self-nature spontaneously accomplished, manifested in the senses from the transformation of the luminous wisdom of the mandala of the mind? It is the self-nature of samsara and nirvana, devouring sentient beings whose three poisons have ripened, the five great elements are wrathful, as will be told, it is the play of the wrathful deity of the fruition, the great glorious one, the five poisons
Chinese
使田地和生命分离的饥荒劫，发生三年或七年，由于对食物等欲望的执着，尤其使对所贪恋的境的欲妙与如意相违，从而断绝恶业之流。充满难以忍受的剧痛，因痛苦而迷惑，使记忆衰退的疾病劫，如红云蔓延般发生三个月或七个月，由此摧毁和断绝心和意的业之行作，特别是愚痴之业和道的相续。以掌控摧毁嗔恨者之方便的武器劫，发生三天，由此摧毁和断绝他人的事物和自己的事物的一切。从本体基础的层面上，也以使之转变为自性胜观之业，焚烧一切事物的燃烧之火劫，焚烧烦恼三毒等的本体和禅定初禅以下的一切事物。以自性寂止摄集之水劫，使烦恼和业道的垢染持续清净，洗涤和毁灭禅定二禅以下的一切事物。以任何特征都无法把握，刹那间也起作用，无有阻碍的风劫，使所知境的一切事物脱离方向而普遍移动和摧毁，从而使三禅以下不存在，扩展到无边无住的虚空中。以不可见的本体自性之智慧大空性之虚空劫，在那样破坏之后安住于空性，使显现为事物和众生的相之衰老衰败全部空虚和消失，因此这成为了五忿怒所作的宗派一般，所以应当普遍应用，如前所说：众生如何调伏和逝去，以智慧虚空劫使衰老衰败空虚。第三是，从“恶业迅速”到“不是最后”之间所说，那样做有什么必要呢？如所说，依靠方便，以对业道后悔等迅速断绝恶业之流。
English
The famine kalpa, which separates fields and lives, occurs for three or seven years, causing attachment to desires such as food and drink, especially making the desirable qualities of the coveted realm contrary to what is desired, thereby severing the stream of negative karma. The disease kalpa, filled with unbearable pain, causing delusion and loss of memory, like the spread of red clouds, occurs for three or seven months, thereby destroying and severing the activities of mind and mental actions, especially the karma of ignorance and the continuum of the path. The weapon kalpa, which holds the means to destroy those with hatred, occurs for three days, thereby destroying and severing all things belonging to others and oneself. From the level of the fundamental essence, also through the action of transforming into the nature of insight, the burning fire kalpa, which burns all things, burns the essence of the three poisons of afflictions and all things below the first dhyana. The water kalpa, which gathers the nature of quiescence, continuously purifies the stains of afflictions and karmic paths, washing away and destroying all things below the second dhyana. The wind kalpa, which cannot be grasped by any characteristic and acts in an instant without obstruction, causes all objects of knowledge to move and scatter universally, free from direction, thereby making the third dhyana and below cease to exist, expanding into the boundless and non-abiding space. The space kalpa of the invisible essence, the great emptiness of the wisdom of self-nature, after such destruction, abides in emptiness, causing all signs of aging and decay that appear as things and beings to become empty and disappear. Therefore, this has become like the tenets made by the five wrathful ones, so it should be applied universally, as previously stated: How beings are tamed and pass away, the wisdom space kalpa empties aging and decay. The third is, from "quickly bad karma" to "not the last" is explained. What is the necessity of doing so? As explained, relying on skillful means, through regret for karmic paths, etc., the stream of bad karma is quickly cut off.
Chinese
因此，从欲界到第三禅之间的恶劣处境中迅速解脱，并逐渐获得解脱的调伏者的安排，这既显示了以三种方法调伏的时期，又显示了三种乘的调伏方法，明确地表明了这是两者之中最末等的，然后进行了解释。第三是，从“变成五浊”到“以威力调伏”之间所显示的。也就是，在食物、时间、寿命、迁徙和业变成五浊的时期，显宗和密宗的珍贵教法这两种调伏方式都消失了，就像用海螺擦拭一样变得不明显的时候，贪嗔等烦恼实际上变得粗大而明显的时候，小乘行者因为不了解一切自性显现都是胜者的事业，所以执着于片面的事业，他们会说：究竟决定之乘的时代，导师已经逝世，教法也已隐没。因此，没有任何调伏众生的方法。对于那些这样说的人，因为在所有这些时期，密咒的慈悲都没有消失，所以事业不会消失，仅仅因为导师没有逝世，教法没有隐没，所以那唯一的事实就是他们。最后一品中说：轮回存在多久，教法的精髓就如太阳般升起。自性法性之轮，不会隐没，不会中断地旋转。如是所说，在确定的五浊恶世时期，也以大悲的加持力进行调伏和解脱的安排，这是在显示：佛陀不会完全涅槃，法也不会隐没，为了成熟无明而进行调伏，出现后示现涅槃。这仅仅是所说的意义。如果好好研究这些道理的关键，那么根据这部大经的观点，很明显，在基础上也承认忿怒尊显现的坛城。然而，认识到从法界自性任运成就的状态中显现的自力，是关键的意义。对于最终圆满大圆满的见解，也要善于运用。
English
Therefore, this arrangement of the subduer, who quickly liberates from the bad states between the desire realm and the third dhyana and gradually attains liberation, both shows the time of taming by three methods and the methods of taming by the three vehicles, and clearly shows that it is the very last of the ranks of both, and then explains it. The third is what is shown from "becoming degenerate" to "taming by force." That is, in all those times when food, time, life, migration, and karma have become the five degenerations, the two methods of taming by the precious teachings of Sutra and Tantra have disappeared and become invisible like wiping a conch shell, at that time, when afflictions such as attachment and hatred actually become coarse and appear great, those of the Small Vehicle, because they do not understand that all appearances of nature are the actions of the Victorious One, and are attached to one-sided actions, say: In the age of the definitive Vehicle, the Teacher has passed away and the teachings have also disappeared. Therefore, there is no method of taming beings. To those who say that, because the compassion of the secret mantra does not cease in all those times, the actions will not cease, and only because the Teacher has not passed away and the teachings have not disappeared, that alone is the truth of them. In the last chapter it says: As long as samsara exists, the essence of the teachings will rise like the sun. This wheel of self-nature dharma, will not disappear, will revolve without ceasing. As it is said, even in that definite degenerate age, the arrangement of taming and liberating by the power of the blessing of great compassion is shown, for: The Buddha does not completely pass into nirvana, nor will the Dharma disappear, for the sake of taming to ripen ignorance, having appeared, he shows passing into nirvana. This is only the meaning of what was said. If one examines well the key points of these methods, then according to the view of this great scripture, it is clear that even on the basis, one accepts the mandala in which the wrathful ones manifest. However, to recognize the self-power that arises from the state of spontaneous accomplishment of the nature of reality is the key meaning. One must also be skilled in applying it to the view of the ultimate Great Perfection. The third is from "Langka" to "became without doubt." This shows that the lord of Lanka, the way he explained it,
Chinese
因此，所有这些所显示的调伏方便的安排，都没有丝毫偏离法性秘密甚深之处，无论劫时之轮和教法事业如何显现，那唯一的实相都未曾改变，难以测度，因为那本身就是密咒的坛城。因此，无论显现如何生起，平等性本身就是具备一切殊胜相的最胜空性之界，从未曾动用任何边际的自性，除此之外，空性的法，如劫时等的幻化，都只是自显而生起。那些的自性，空性之实相，那秘密甚深之处，完全不杂染地全然显示为大平等性，就是所有续部、圣教、口诀的总释，一切法的明镜，大乘秘密甚深自显如是的自性，心性光明之坛城中所显示的这部大经《总集密意》，是唯一的，没有第二个。秘密主调伏者如此说道。楞伽的主尊等下劣之身的诸大菩萨们，确信一切法都是那秘密甚深之处，获得了证悟的把握，消除了疑惑。章节的名称是：《诸佛总集密意经》中，如何安排自性身的奇妙事业而显现的殊胜大方便之理的章节，第四十四品，如是分别解说。通过那样的途径，从决定生起大乘之理中，以对治之方便完全断除业续时，也显示了生起的词义和文字所显现的权能，实际上三者并没有变成他异。如是名为决定意义心要之语的故事，所说的法印之智慧分别思择，即生起之理的第十一品，清楚地解说并如实显示。第七品结束。第十二品，思择密意之生起之理的解说分为二：略说和广说。第一部分分为二：提问和回答难以思择。第一部分是：从“此后”到“思择而闻名”。
English
Therefore, all these arrangements of skillful means of taming that have been shown, have not moved at all from the sphere of the secret and profound Dharma-nature. No matter how the wheel of kalpas and the activities of the teachings appear, that sole reality has not changed, difficult to fathom, because that itself is the mandala of secret mantras. Therefore, no matter how appearances arise, equality itself is the realm of emptiness, possessing all supreme aspects, the nature that has never employed any boundaries, and other than that, the Dharma of emptiness, such as the illusions of kalpas, etc., are merely self-appearing and arising. The nature of those, the reality of emptiness, that secret and profound place, completely undilutedly and fully shown as the great equality, is the general commentary of all tantras, scriptures, and instructions, the mirror of all Dharmas, the self-appearing suchness of the Great Vehicle's secret and profound nature, this great sutra, the 'Compendium of Intentions,' which shows the mandala of the luminosity of mind itself, is the only one, there is no second. Thus spoke the master of the secret ones, the tamer. The great Bodhisattvas of inferior bodies, such as the lord of Lanka, having certainly seen that all Dharmas are that secret and profound place, gained the confidence of realization and eliminated doubt. The name of the chapter is: From the great sutra 'Compendium of the Intentions of All Buddhas,' the chapter on how the wondrous activities of the nature body are arranged and manifested, the supreme method of great means, the forty-fourth chapter, thus distinctly explained. Through that path, from the way of definitely arising in the Great Vehicle, when completely cutting off the karmic continuum by means of the antidote, the meaning of arising and the power of appearance in letters are also shown, but in reality, the three have not become different. Thus, the story of the essential words of the definitive meaning, the wisdom of the Dharma seal spoken of, the eleventh chapter on the explanation of the way of arising, is clearly explained and truly shown. The seventh section ends. The twelfth section, the explanation of the way of arising of contemplating the intention, is divided into two: a brief explanation and an extensive explanation. The first part is divided into two: the question and the answer that it is difficult to contemplate. The first part is: from "Then" to "known as contemplation."