English
In the fourth dhyana, because it is free from the eight faults of dhyana such as the feeling of pleasure and pain, it is not destroyed by the three elements of fire, water, and wind. Then, is it that it will never be destroyed? That is not the case. As it is said in the Treasury of Knowledge: "The impermanent immeasurable palace, together with sentient beings, arises and ceases." As it is said, when each deva is born, their palace and the earth arise together. When that deva dies, their palace and the earth perish at the same time. Moreover, this realm of the three thousand great thousand worlds is destroyed at the same time when it is destroyed, and formed at the same time when it is formed. If that is the case, then the four continents and the sun and moon, Mount Meru and the desire realm gods, and the Brahma realm, are called a thousand worlds. A thousand of these thousand worlds is a middle thousand world. A thousand of these middle thousand worlds is a great thousand world, which are destroyed and arise together. So it is said. There are two ways to summarize: one is counting, that is, at what time, to what kind of beings to be tamed, what kind of appearance is shown; the other is straightforward, that is, in the times of the five degenerations, the situation is as follows: namely, the degeneration of time, the degeneration of beings, the degeneration of lifespan, the degeneration of karma, and the degeneration of afflictions. Among them, the degeneration of time is when one is in an evil time of strife. The degeneration of lifespan is when the lifespan is less than one hundred years. The degeneration of karma is when one enjoys the ten non-virtuous actions. The degeneration of beings is the beings born at that time. The degeneration of afflictions is when afflictions are easy to arise and difficult to destroy, that is, they cannot be overcome by antidotes. At that time, the two ways of taming are the Sutra and the Tantra. Or, when the teachings of the constantly turning wheel and the teachings of definitive meaning decline, in the era when the teachings are like a conch shell that has been wiped clean, taming is done through the three kalpas of disease, famine, and weapons, and the kalpas of seven fires and one water, which are included by the word "etc." This shows the activity of the Buddha's great compassion, in order to cut off the continuum of sentient beings performing various evil deeds. For example, for stubborn beings who are difficult to tame like iron blocks, who are controlled by afflictions, just as iron is melted and hammered, taming is done with the three calamities of disease, famine, and weapons, and the kalpas of formation, abiding, destruction, and emptiness. So, what is the purpose of doing this? It is to alleviate suffering.
Chinese
显现种种形象，完全利用所化众生的恶业之流，使之堪能成为真实确定的乘之法器。这即是无上密咒不共大悲方便之乘的究竟之究竟。其中有二：驳斥和回答。初者，驳斥：引用。下乘之人认为，疾病、饥荒、刀兵三灾等是佛的事业。由于不了解这一点，而执着于单一的方面，他们说：导师佛陀已经逝世，教法已经衰落，因此没有调伏的方法。因此，第二是回答：引用。大乘之人认为，在那些时候，密咒的慈悲没有东西之分，佛和法没有生灭和兴衰，导师没有逝世，教法没有衰落，火、水、风三灾，疾病、饥荒、刀兵三灾，这些本身就是导师和教法。如《秘密藏》中说：诸佛不会完全涅槃，法也不会衰落，为了成熟无明，为了调伏，示现出生后涅槃。又如《意集经》中说：轮回存在多久，教法的精髓太阳就升起多久，自性法性之轮，不会衰落，不会中断地运转。在这个五浊恶世，佛陀的慈悲事业显现为疾病、饥荒、刀兵等灾难，从而以强制或自然的方式调伏刚强难化的众生。然而，对于佛陀的调伏方法和任何乘，一般来说，有一种不可思议的方法。在被认为是相续之乘的究竟时，示现神通现前的乘，对于那些极难调伏的众生来说，显得非常粗暴，因此在《经意集》中说是究竟。这神通现前的乘，实际上是法性自生的智慧。对于不明白的众生，他们执着于事物，对于颠倒的所化之众，从无碍的法界中，示现大智慧的神通，是调伏的方法。如《意集经》神通现前的乘的结尾时说：楞伽的主人是这样的，这一切都是秘密
English
Appearing in various forms, it fully utilizes the flow of negative karma of the beings to be tamed, making them capable vessels for the definitive vehicle. This is the ultimate of the ultimate vehicle of compassion and skillful means, the unique secret mantra. There are two aspects to this: refutation and response. First, the refutation: quoting. Those of the lower vehicles believe that the eons of disease, famine, and weapons are the actions of the Buddha. Because they do not understand this and cling to a single aspect, they say: The teacher, the Buddha, has passed away, and the Dharma has declined, so there is no method of taming. Therefore, the second is the response: quoting. Those of the Mahayana believe that in those times, the compassion of the secret mantra has no east or west, so there is no arising or ceasing, no flourishing or decline for the Buddha and the Dharma. The teacher has not passed away, and the teachings have not declined. The three eons of fire, water, and wind, the three eons of disease, famine, and weapons, are themselves the teacher and the teachings. As it says in the *Guhyagarbha Tantra*: The Buddhas will not completely pass into nirvana, nor will the Dharma decline. To ripen ignorance, for the sake of taming, they appear to be born and then pass into nirvana. And as it says in the *Gongdu Tantra*: As long as samsara exists, the essence of the teachings, the sun, will rise. This wheel of self-nature, the nature of reality, will not decline and will turn without interruption. In this age of the five degenerations, the compassionate activity of the Buddha appears as eons of disease, famine, and weapons, thereby taming the violent beings to be tamed, either forcibly or naturally. However, regarding the Buddha's methods of taming and any vehicle, in general, there is one inconceivable method. When it is shown to be the ultimate vehicle of the continuum, the vehicle of miraculous manifestation appears very harsh to those who are extremely difficult to tame, and therefore it is said to be the ultimate in the *Sutra of the Gathering of Intentions*. This vehicle of miraculous manifestation is actually the self-arisen wisdom of the nature of reality. For sentient beings who do not understand, who cling to things as real, and for those to be tamed who are perverse, from the unobstructed expanse of reality itself, the great wisdom manifests miracles and is a method of taming. As it says at the end of the vehicle of miraculous manifestation in the *Gongdu Tantra*: The lord of Lanka is like that, all of this is secret.
Chinese
尊者啊！从法界中什么也没有动摇，仅仅从空性的法界本身，就只是生起空性的诸法。空性秘密即是那，大乘秘密即是那。如是说。究竟决定的乘有五种，即：近示、总示、以圣言扼要地示、广说，以及最初以圣言本身来总结并归纳意义。第一，近示是：在扼要地指示时，有“法轮常转与究竟决定，神变显现三者”。如是说，上面法轮常转的乘，下面神变显现的乘二者的意义已于前广说，此处中间究竟决定的乘广说并清晰地指示，是这样：总示是：有为，即三界轮回所包含的诸法，以能取所取二者执著我与我所而痛苦，对于想要从中解脱的有缘和具福者，不变的道，究竟决定的乘，也以对治所断之敌对的方便的调伏方便，烦恼，有为，三界轮回的痛苦诸法，譬如像头发梳子的轮子一样彻底地消除，安置于无漏的法界圣道上等，对此若问叫什么名字，则说名为究竟决定的乘。究竟决定的乘也有两种，即：顺便产生的世间见解，庸俗者和断见者二者，常恒者和外道二者以及四种主张的阐述，以及超胜世间的见解，九乘次第的主张的阐述。以圣言扼要地指示是：如是说，在《秘密藏续》第十三章中也说：究竟决定的乘的教理正直是这样：不理解的庸俗者和断见者二者，以及颠倒理解的常恒者和外道二者，仅仅片面理解的声闻和独觉二者，相对于密咒来说，也不是真正理解，即中观和唯识二者。调伏是以身语意三者的行为为主，所以是作密和行密二者。意是专注，所以是瑜伽。秘密是指甚深的见解和
English
Venerable one! Nothing has moved from the Dharmadhatu; merely from the Dharmadhatu of emptiness itself, only empty phenomena arise. The secret of emptiness is just that; the secret of the Mahayana is just that. Thus it is said. The definitive vehicle of ultimate meaning has five aspects: the proximate indication, the general indication, the concise indication by scripture, the extensive explanation, and the initial concluding and summarizing of the meaning by the scripture itself. First, the proximate indication is: In the context of the concise indication, there are "the continuous turning of the wheel, the definitive ultimate meaning, and the three manifestations of miraculous powers." As it arises, the meaning of the higher vehicle of the continuous turning of the wheel and the lower vehicle of the manifestation of miraculous powers has already been extensively explained above. Here, the intermediate vehicle of definitive ultimate meaning is extensively explained and clearly indicated as follows: The general indication is: Existence, i.e., all phenomena included in the three realms of samsara, are suffering because of the clinging to self and what belongs to self by the two, grasper and grasped. For those fortunate individuals with karma who desire to be liberated from that, the unchanging path, the definitive vehicle of ultimate meaning, also through the means of taming the afflictions, existence, the suffering phenomena of the three realms of samsara, like the wheel of a hair comb, are thoroughly removed and placed on the stainless Dharmadhatu, the noble path, etc. If one asks what name is given to this, it is said to be called the definitive vehicle of ultimate meaning. The definitive vehicle of ultimate meaning also has two aspects: the worldly views that arise incidentally, the vulgar and the nihilist, the eternalist and the heretic, and the exposition of the four assertions, as well as the views that transcend the world, the exposition of the assertions of the nine successive vehicles. The concise indication by scripture is: As it is said, in the thirteenth chapter of the Guhyagarbha Tantra: The straightening of the doctrine of the definitive vehicle of ultimate meaning is as follows: The vulgar and the nihilist are those who do not understand, and the eternalist and the heretic are those who understand perversely; the Shravakas and Pratyekabuddhas are those who understand only partially. In relation to Secret Mantra, they do not truly understand, i.e., the Madhyamaka and the Cittamatra. Discipline is primarily concerned with the actions of body, speech, and mind, so it is the Kriya and the Upa. Intention is primarily concerned with Samadhi, so it is Yoga. The term "secret" refers to profound views and
Chinese
行为粗暴为主的是玛哈瑜伽。自性没有矫饰的是阿努瑜伽。秘密的意义等是阿底瑜伽。虽然有详细介绍它们是这些的原因，但因为担心文字太多所以没写。要从上师的口中了解。 “德”的意思是这次这里所示还有剩余的词。对于那个教证，用根本词简要地显示，下面想要详细地解释。详细解释分为两种：顺便的外道和究竟决定的内道乘。第一种分为两种：经和广说。经是：如是说。因为这样从教证中说了，所以如果分开详细解释，那么不理解的有邪见和断见两种，错误理解的有常有见和常见两种。这四种是存在，即三界轮回的法，所以称为世间，不说为究竟决定的乘，为什么呢？因为那是顺便产生的见解。广说分为两种：不理解和错误理解。第一种分为两种：广说和非常广说。广说分为两种：列举，邪见和断见。不理解的邪见和断见的想法是这样：首先，邪见者的想法是，对于三界的这些有情，善的因有高处的快乐果，从不善的法中有三恶道的痛苦，对于这些，什么有或者没有都不思考，也不用心。同样，对于被三时所包含的前世和后世，对于有或者没有也不思考。各自的众生，像牛一样的畜生，是非常低劣的。然而，对于今生，最初知道出生，到为了生存寻找食物，依靠住所和行动，是有知识的。因为没有这种见解和宗派，所以称为邪见。断见。如是说。断见的看法大部分和邪见者一样，因为不真正了解善恶和业因果。即使不了解善恶，也只是为了今生的利益和福报，特别是为了利益名声和权势财富，为了成就今生。