Chinese
以与贪欲者相符的行为来调伏并成办利益。同样，对于因贪图财物或执着于嗔恨的行为而对他人发怒的人，由于执着于错乱而想要发怒的缘故，对于显现为业之忿怒者，以调伏者大悲忿怒之身来显现，这也就是，在法性平等大性中，由于没有自性的忿怒显现，如以智慧之童子来成办事业之童子等等，以加持显现为忿怒，以随顺相应的行为来成办利益和调伏。同样，对于因贪图财物而受无明黑暗压迫的显现，由于不了解取舍而想要陷入愚痴的黑暗的缘故，对于所化众生面前显现为无法破除巨大愚痴的黑暗，在法性虚空的自性中，由于没有颠倒的黑暗，不执着于取舍而显现为真实的光明，这也是以随顺相应的行为与对境相符来调伏并成办利益。第三，从“如何，以何种方式”到“以行为成办利益”之间所阐述的，因此，对于所化众生如何行事，以何种方式行事，就那样行事并成办利益。调伏三种毒以及等等，以收集其他事物的“等”字，对于众生烦恼的行为显现为无边无际，微尘般的所有处所，无论过去还是未过去的，所有内部类别不相同的行为，在何时以何种方式调伏的时机成熟，就在那时以与各自显现相符的方式，以加持显现的行为来成办利益和调伏。第三，从“楞伽”到“不复存在”之间所阐述的，楞伽之主，那些讲述应当随顺相应。要知道这是以前所作承诺的意旨完全理解了。这样说道，随之行事也是相应的。如是说后，楞伽之主等眷属下劣的圣者们，对于无边无际的见修行，获得了确定的把握，从而完全没有了分别念。品名：诸佛意趣总集
English
It is through conduct that accords with those with attachment that one tames and accomplishes benefit. Similarly, for those who become angry at others due to attachment to wealth or clinging to the actions of hatred, because of clinging to delusion and wanting to be angry, for those who appear as wrathful beings of action, whatever appears as the form of the wrathful one of compassion, who tames, is also because in the great equality of Dharma-nature, there is no appearance of self-existing wrath, like the accomplishment of the activities of a Ke'u Seng (ཀེའུ་སེང་) of action by a Ke'u Seng of wisdom, and so forth, appearing wrathful through blessings, accomplishing benefit and taming through conduct that accords accordingly. Similarly, for those who appear oppressed by the darkness of ignorance due to attachment to wealth, because of not knowing what to accept and reject and wanting to be in the darkness of delusion, whatever appears to the beings to be tamed as a darkness that does not dispel great delusion, in the nature of the expanse of Dharma-nature, since there is no inverted darkness, appearing as true light without clinging to what to accept and reject, that also is taming and accomplishing benefit through conduct that accords accordingly with the object. Third, from "How, in what way" to "Benefit is accomplished through conduct" is what is shown. Therefore, however the beings to be tamed act and in whatever way they act, one acts in that way and accomplishes benefit. Taming the three poisons and so forth, with the word "etc." which gathers other things, for the actions of the afflictions of beings appearing as limitless, all the places like dust particles, all the past and not past actions of different internal categories, whenever the time comes to tame them in whatever way, at that time, in a way that accords with their respective appearances, benefit is accomplished and taming is done through the conduct of blessed appearances. Third, from "Lanka" to "ceased to exist" is what is shown. The lord of Lanka, those explanations should be in accordance. Know that the intention of the promise made before has been fully understood. Thus he spoke, and following it is also in accordance. After saying this, the lord of Lanka and the inferior holy retinue gained definite confidence in the limitless view and conduct, and thus became completely without conceptualization. Chapter Title: A Collection of the Intentions of All Buddhas.
Chinese
出自大经部。以如幻之三事业之游舞，使具相者、具邪见者、具烦恼者之三类所化众生，于能取所取中解脱，示导趋入解脱之品，名为第六十四品，即是如是分别解说。第十，关于医治疾病，有三：总说医治疾病之方便差别；分别以药物之问答历史作指示；结尾。第一有二：提问与回答。第一，从“其后又”至“完全提问”之间作指示，此品显示真实义。第九种品类才指示完毕，其后又，集结者楞伽之主，向导师秘密主作完全提问：唉！秘密主，您于第四十五品中，安立十种法之品类，其中第十“应当医治疾病”之立誓之意，以何种方式才能完全知晓？如是作完全提问。第二有二：略说与广说。第一，从“秘密主”至“成为对治”之间作指示。士夫秘密主作答说：楞伽之主，那些提问是这样，具福之自他三界之有情，那些具有大疾病者，应当以殊胜稀有之方便作医治。应当以精通疾病之根本，以观察作决断。应当于清净疾病之方便，首先精勤听闻佛法。应当依止殊胜之医师上师们。应当串习增广对治殊胜之药，禅定之体性。应当以精通药物调配，而安住于智慧。应当以善巧之方便，守护殊胜之药物途径，纠正过失。应当不离利他之果，病者之群体。应当断除自利之果，疾病之相续。总之，应当成为疾病之对治。如是宣说十种品类，即是显示数目之根本。第二，从“楞伽”至“完全解脱”之间作指示。楞伽之主，如是呼唤后，彼处生起发心之境，三界即是：色。
English
From the great Sutra section. By the play of the three kinds of illusory activities, the three types of disciples—those with signs, those with wrong views, and those with afflictions—are liberated from grasping and attachment, and the chapter showing the path to liberation is called the sixty-fourth chapter, which is explained in detail. Tenth, regarding healing diseases, there are three: generally explaining the differences in methods of healing diseases; specifically instructing through the history of questions and answers about medicine; and the conclusion. The first has two parts: the question and the answer. The first, from "Then again" to "completely asked," indicates that this chapter reveals the definitive meaning. Immediately after the ninth category was taught, then again, the lord of Lanka, the compiler, completely asked the teacher, the lord of secrets: "Alas! Lord of Secrets, in the forty-fifth chapter, you established ten categories of Dharma, among which the tenth, 'One should heal diseases,' what is the way to fully understand the intention of that vow?" Thus, he completely asked. The second has two parts: a brief explanation and a detailed explanation. The first, from "Lord of Secrets" to "become an antidote," indicates that the Lord of Secrets answered and said: "Lord of Lanka, those questions are as follows: beings in the three realms of oneself and others, who are endowed with merit and have great diseases, should be healed with excellent and rare methods. One should decide by observing with expertise in the root of the disease. One should diligently listen to the Dharma first as a means of purifying diseases. One should rely on excellent physicians and lamas. One should practice and increase the essence of meditation, the excellent antidote medicine. One should settle the mind with expertise in compounding medicines. One should protect the excellent path of medicine, correcting faults with skillful means. One should not be separated from the group of patients, the fruit of benefiting others. One should cut off the continuum of disease, the fruit of benefiting oneself. In short, one should become an antidote to disease." Thus, the ten categories are explained, which is to show the root of the numbers. Second, from "Lanka" to "completely liberated" is indicated. Lord of Lanka, after calling out like that, the object of generating the mind there, the three realms, is: form.
Chinese
无有之界不可见之城市，色界皆可见之城市，欲界半可见之城市，被自身的烦恼之病所折磨。内里，与意、身、语相结合。疾病的根源是俱生的大无明黑暗，以及由遍计所生的能取所取的显现和烦恼的芒刺。精通以见解决断者应于法性中认知。清净疾病的方法是，听闻作为殊胜之药的甚深正法，以及将确认为医者的具口诀上师所教导的，铭记于心并付诸实践。殊胜的医者是，如黄金试金石般的善知识贤哲上师，从传承处获得灌顶和口诀，且证悟通达，并具足讲说的所有特征，应善加依止。对治疾病的殊胜之药是，作为修习之本体的止禅定，以及智慧自明无障的秘密胜观。调配药物是，以见解所证悟之义，以禅定修持，善于将止观二者结合起来的窍诀。守护药方之路是纠正错误的方法，即无论做什么，都不离平等之义，并被教导要行持不偏离法性如是之性。修习的果实是不离病患之众，即利他之行，从了悟轮回如幻之自性，于无量劫中行利他事业而不厌倦，也不疲惫。应断除疾病的延续，即自利之果，即确信见到一切有和无之法皆为自证，其自性为光明，并具足信心。成为疾病的对治是，这也是圆满的利他，以大悲的行持完全救度轮回，是诸佛的事业。第二部分有三，略说，广说，以及显示回答的功德。第一部分，从“楞伽之主”到“必定宣说”，显示了这些大士。
English
The realm of the formless is the invisible city, the realm of form is the completely visible city, and the realm of desire is the half-visible city, tormented by the disease of their own afflictions. Internally, they are combined with mind, body, and speech. The root of the disease is the great darkness of co-emergent ignorance, and the appearance of grasping and the grasped arising from conceptual proliferation, and the thorns of afflictions. Those skilled in deciding through view should recognize it as the nature of reality. The method of purifying the disease is to listen to the profound sacred Dharma, which is the supreme medicine, and to keep in mind and put into practice what is taught by the Lama with oral instructions, who is recognized as a doctor. The supreme doctor is the virtuous friend, the wise and excellent Lama, like a touchstone for gold, who has received empowerment and oral instructions from the source of the lineage, whose realization is clear, and who is well-versed in all the characteristics of teaching, and should be relied upon well. The supreme medicine that is the antidote to disease is the Samatha meditation, which is the essence of meditation, and the secret Vipassanā, which is wisdom's self-illumination without obscuration. Mixing the medicine is the meaning realized through view, practiced through meditation, and the skillful method of combining Samatha and Vipassanā. Guarding the path of medicine is the method of correcting faults, which is to act without deviating from the meaning of equality in whatever is done, and it is taught to act without deviating from the nature of reality as it is. The fruit of meditation is not separating from the assembly of the sick, which is the practice of benefiting others, and from realizing the nature of samsara as illusory, not being discouraged or tired in performing the benefit of others for countless eons. The continuation of the disease should be cut off, which is the fruit of self-benefit, that is, to surely see and have confidence that all phenomena, both existent and nonexistent, are self-awareness, whose nature is luminosity. Becoming the antidote to disease is also the perfection of benefiting others, which is the activity of completely liberating samsara through the activity of great compassion, which is the activity of the Buddhas themselves. The second has three parts: a brief statement, a detailed explanation, and a demonstration of the qualities of the answer. The first part, from "Lord of Lanka" to "definitely spoken," shows these great beings.
Chinese
为了相信过去的传说，（他）称呼（我）为楞伽之主。 也就是讲述先前金刚手亲耳听闻的十法事。 秘密主我曾经无误地见到和听到的一个时期，所有佛的善知识导师金刚萨埵秘密本尊黑汝嘎，在调伏墓地之主大鲁扎时，各个世界的领主大天和护方都身不由己地聚集在面前，被安置于决定种姓的佛子之列，聚集的那庸俗的身体的众生大多数的集会，从业的差别高低众多中，以大慈悲的作为聚集在那伟大的眷属中，从那之中，在佛的教法或眷属聚集之际，顺便发生的是，在调伏骄傲者及其眷属的顺便，被摄伏的是，持有邪见邪行的外道之徒，他们将誓言物作为自己的传承来享用，大多行持药物的苦行，执着地抓住不放，并且以此来成就果实，这些是仙人自己传承的场合中被调伏的眷属。 主尊鲁扎自己修持密咒的名字是三门猛烈颠倒的派别，名叫黑仙人迦罗。 他在那位导师面前恭敬地祈请药物的意义是：导师圣者大尊，药王！ 仙人这样称呼道。 从自己持有药物苦行的角度来说，导师至尊您是摧毁和消除众生一切邪毒的大甘露，是持有药物坛城的君主！ 您是微细和粗大之名的所有疾病的仇敌的对治者，是伟大的摧毁者。 导师圣者您平息和消除众生相续中存在的业和烦恼的妄念所折磨的痛苦疾病吧，黑人迦罗为了他者而如此祈请，恭敬地祈请。 作为回答，自性任运成就的誓言物之主，显现为导师大尊黑汝嘎的药王对那位仙人慈悲
English
In order to believe the past legends, (he) called (me) the Lord of Lanka. That is, telling the ten Dharma events that Vajrapani himself heard earlier. Secret Lord, I once saw and heard without error, at a time when all Buddhas' virtuous friend and teacher, Vajrasattva, the secret deity Heruka, was subduing the great Rudra, the lord of the cemetery, the lords of the various worlds, the great gods and guardians of the directions, involuntarily gathered before him and were placed among the sons of the determined lineage, The assembly of those vulgar beings with inferior bodies, the majority of the gathering, from the many differences in karma, high and low, with great compassion, gathered in that great retinue, from among them, at the time of the Buddha's teachings or the gathering of the retinue, what happened incidentally was that, in the course of subduing the proud and their retinue, what was subdued was, those heretics who held wrong views and wrong practices, who used the samaya substances as their own lineage to enjoy, mostly practiced the asceticism of medicine, clinging to it tenaciously, and thereby accomplishing the fruit, these are the retinues that were subdued in the context of the sages' own lineage. The name of the main deity Rudra himself practicing the mantra is the sect of the three doors violently inverted, called the Black Sage Kala. He respectfully requested the meaning of medicine before that teacher, saying: Teacher, Holy Great Lord, King of Medicine! The sage called out like this. From the perspective of holding the asceticism of medicine himself, Teacher Supreme, you are the great nectar that destroys and eliminates all the evil poisons of beings, the lord who holds the mandala of medicine! You are the antidote to the enemies of all diseases, known as subtle and coarse, the great destroyer. Teacher, Holy One, may you pacify and eliminate the painful diseases tormented by the karma and afflictive thoughts that exist in the continuum of beings, the black Kala requested thus for the sake of others, respectfully requesting. In response, the lord of the samaya substances, spontaneously accomplished by nature, the King of Medicine, appearing as the Teacher, the Great Lord Heruka, had compassion for that sage.