Chinese
显现为听闻和讲述的人，也向自己的近处之人宣说此理：即使如来已经入灭，但在那个佛土中，一切法性都如实存在，并为根器低劣的眷属宣说。如果说一个佛土不可能有两位导师，这与佛法相悖，那么，那个佛土的导师是不动如来。而金刚手菩萨在那时显现为眷属之主菩萨的形象，因此并非是真正的佛陀，而是佛陀的代理传承导师，这并不矛盾。应将此作为引言来理解，其他地方也应如此运用。‘哇’字是为了便于理解。所谓的‘具光辉的佛土’等等，是因为那个佛土能随所化众生的意愿而产生受用，并且寿命和福德都极为殊胜。在那里，有各种珍宝堆积如山，山顶上有极高且光芒四射的琉璃宝山。所谓的‘极乐世界，莲花庄严’等等，是因为那个佛土中，一切大菩萨都从莲花中化生，充满安乐，没有中阴身的死亡，没有争斗，没有饮食的负担，也没有痛苦。那个佛土被各种莲花所庄严，山的形状也显现为莲花堆叠的样子。所谓的‘清净佛土’等等，是因为那个佛土中，只有业障清净的众生才能转生，他们不会造作恶业，只专注于行持极其清净的善业。那里有极其美丽的蓝宝石装饰，各种珍宝镶嵌的珍宝之地。所谓的‘具有菩提心’，是因为那个佛土的眷属菩萨都受到菩提心的压制，完全安住于获得授记的状态，所化众生的思想纯净，是圆满了众多三摩地之门的地方。由于以不可动摇的意念和极大的殊胜来衡量，那个地方也被称为色究竟天。所谓的‘具信乐的佛土’，以及‘人间的’等等，这五个佛土都听闻过，并且在这个佛土中也听闻过。那个佛土中有许多行持信乐的菩萨，眷属们都具备信乐和精进。
English
Appearing as a person who listens and speaks, he also teaches this to those near him: Even though the Thus-Gone One has passed into nirvana, in that Buddha-field, all dharmas are as they are, and are discussed with the retinue of beings with inferior bodies. If it is said that it is impossible for two teachers to appear in one Buddha-field, which contradicts the Dharma, then the teacher of that field is the Immovable One himself. Since Vajrapani at that time appears in the form of a Bodhisattva, the chief of the retinue, he is not the Buddha himself, but the regent, the lineage teacher, which is not contradictory. This should be taken as an introduction, and others should be applied in the same way. 'Ba' is for easy understanding. The so-called 'Glorious Buddha-field' and so on, is because in that Buddha-field, the enjoyments of those to be tamed arise as they wish, and life and merit are supreme. There, piles of various jewels are arranged, and on the top there is a very high and radiant mountain of lapis lazuli. The so-called 'Pure Land of Bliss, Beautiful with Lotuses' and so on, is because in that field all great beings are born miraculously from lotuses, are full of bliss, and there is no death in the intermediate state, no strife, no burden of food and drink, and no suffering. That field is adorned with various lotuses, and the shape of the mountain appears like stacked lotuses. The so-called 'Pure Buddha-field' and so on, is because in that field only beings with purified karma are born, and they do not engage in evil karmic paths at all, but are devoted to practicing extremely pure karmic paths. There, it is adorned with very beautiful sapphires, and the jewel is a place inlaid with various jewels. The so-called 'Having the Essence of Enlightenment', is because all the Bodhisattvas of the retinue of that field are suppressed by enlightenment, and they all abide in the state of having received predictions, the thoughts of those to be tamed are pure, and it is a place where many doors of samadhi are perfected. Because it is measured by unwavering intention and great excellence, that place is also called Akanishta. The so-called 'Buddha-field of Faith and Aspiration', and 'of the human world' and so on, all five of these have been heard, and have also been heard in this Buddha-field. In that field there are many Bodhisattvas who practice faith and aspiration, and the retinues are endowed with faith and diligence.
Chinese
完全安住，对于贪欲、嗔恨、愚痴等等不生厌烦之心。世间六方和每一处六方都具有十方。金刚座八十由旬，黄金所成，薄而显现于下方的金刚岩石上。在名为鹫峰山的处所，也听闻了能仁的教诲。夜叉的处所，北方柳树城的宫殿中，为低劣之身者宣说。那么，能仁是否会成为此续的导师呢？因为听闻了庄严灯火的刹土广大之故，所以不会成为唯一的导师。那么，能仁未曾宣说因的乘法，如何听闻密咒呢？能仁为因的菩萨和具缘的天人等，转动了因的法轮之语，并为果的菩萨如实地开示了密咒。因为调伏他人的时机尚未成熟，所以开示了未来将会出现，这与多部经文的教证并不矛盾。眷属中的夜叉种姓，因与调伏夜叉者同种，所以都是对密咒有信心的。同样地，如《不可思议佛》等经中所说，所有刹土的化身导师，也都由名为秘密主，且各自具有无数名称者听闻后，向眷属宣说。这些导师在过去世转动密咒法轮，但在住世期间，不在人间公开宣说秘密。同样地，如《法身刹土》等经中所说，精华菩提即是究竟的色究竟天，是诸法之如是性。眷属五部等等，是胜者如海，并由明亮者获得五部。其中，以不与母分离之方式塑造，不将心性本然如是地表达为语言，而是明确地解释其意。因此，也从法身处听闻。同样地，如《有情》等经中所说，在所说的有情众生所处的不同境地中，导师之身如何随其所好而调伏，并显现出与其相应的眷属，以各自的语言宣说佛法者，也听闻了。向近处眷属宣说者逝去后，导师也是秘密者，即名称各
English
Completely abiding, without aversion to desire, hatred, ignorance, and so on. The six directions of the world and each of the six places possess ten directions. The Vajra Throne is eighty yojanas, made of gold, thin, and appears on the Vajra rock below. In the place called Vulture Peak Mountain, one also hears the teachings of the Sage. In the abode of yakshas, in the palace of the northern Willow City, it is taught to those with inferior bodies. So, will the Sage become the teacher of this tantra? Because one has heard of the vastness of the realm adorned with lamps, he will not become the sole teacher. So, how does one hear the mantra when the Sage has not spoken of the vehicle of the cause? The Sage turns the wheel of the cause's words for the bodhisattvas of the cause and the fortunate gods and humans, and reveals the secret mantra as it is to the bodhisattvas of the result. Because the time to tame others has not yet come, he reveals that it will appear in the future, which does not contradict the teachings of many scriptures. The yaksha lineage in the retinue, because they are of the same lineage as those who tame yakshas, are all those who have faith in the secret mantra. Similarly, as stated in scriptures such as "Inconceivable Buddha," all the emanation teachers of all realms are also heard by those called Secret Lords, each with countless names, and then taught to their retinues. These teachers turn the wheel of secret mantra in the past, but during their lifetime, they do not openly teach secrets in the human realm. Similarly, as stated in scriptures such as "Dharmakaya Realm," the essence of enlightenment is the ultimate Akanishta, the suchness of all dharmas. The five families of the retinue, etc., are the victorious ones like the ocean, and the five are obtained by the bright ones. Among them, it is shaped in a way that is not separated from the mother, and the nature of mind is not expressed as it is in words, but its meaning is clearly explained. Therefore, one also hears from the Dharmakaya. Similarly, as stated in scriptures such as "Sentient Beings," in the different realms where sentient beings are, the teacher's body appears as it pleases and tames them, and those who teach the Dharma in their respective languages to the corresponding retinue also hear. After those who teach to the nearby retinue pass away, the teacher is also a secret one, that is, the names are different.
Chinese
从那时起，就用不同的语言来教导。那么，地狱等等地方，在各自的恶劣处境中，有以各自的语言说法的情况吗？有，那是因为对于恶趣的众生来说，各自的能仁显现，从而使他们从痛苦中解脱。有人会想，这些眷属的福分和地位是相等的吗？不是的，因为他们的地位有高低，福分有大小。像那样的菩萨们也是如此。这显示了眷属五六二一的含义，这些都完全安住于道上。这里虽然共同地显示了共同道和特殊道两种道，但实际上应该理解为非共同道，因为要听闻密咒。显示不一致之处在于，福分有高低之分，分为五种。第一个五类是具有菩提种子的人。等等。区分是区分内部的类别。这五者也因为通过意愿而具备了必定从轮回中解脱的智慧，所以是“众”；因为通达了意义，所以是“学者”，因为见到了意义但尚未完全结合；因为先前没有如实见到意义，现在见到了，所以是意义和智慧不可分割；因为通过理解和禅修，又通过三摩地反复实践，所以即使利益众生而化现众多化身也不会被阻止；最终，因为习惯达到圆满，所以是所有有待完成之事都圆满完成。名称的差别是根据上下关系来安立的。同样，从基道五五而安立的不同名称，就像这样。等等。接下来要显示的是，在福分有高低，各自方面平等的五个基础之上，名称的相貌不同，这些是什么呢？第二，安住于意愿瑜伽，虽然没有转变为特殊的证悟力量，但因为随喜非共同的意义，所以是精勤；对于不执著于任何大平等自性的意义的教导，是无所畏惧；因为具有如实见之智慧眼，所以是清净了邪见、障碍、烦恼的尘垢；因为反复实践禅修，所以是不会动摇，不会退转于相等等；因为学修达到圆满，所以是获得了成佛的名称和净土的授记。第三
English
From that time onwards, teachings are given in different languages. Then, in places like hell, do they teach the Dharma in their own languages in their respective bad situations? Yes, because for those destined for evil realms, their respective Buddhas appear, thereby liberating them from suffering. One might wonder if the merit and status of these retinues are equal. No, because their status has high and low, and their merit has great and small. Such Bodhisattvas are also like that. This shows the meaning of the retinue five, six, two, one, which are all completely abiding on the path. Although both the common path and the special path are shown here in common, in reality, it should be understood as the uncommon path, because they are to listen to secret mantras. Showing the inconsistencies is that merit varies in high and low, divided into five types. The first five are those who possess the seed of Bodhi. And so on. Distinguishing is distinguishing internal categories. These five are also called 'assembly' because they possess the wisdom to definitely emerge from samsara through aspiration; they are called 'learners' because they have understood the meaning and have not yet fully united with the meaning they have seen; because they see the meaning as it is for the first time, the meaning and wisdom are inseparable; because they repeatedly practice through understanding and meditation, and through samadhi, they are not prevented from manifesting many emanations for the benefit of beings; and finally, because the habit has reached perfection, all tasks that need to be completed are completely fulfilled. The difference in names is established in relation to the above and below. Similarly, the different names established from the five bases and five paths are like this. And so on. Next, what is being shown is that on the five bases where merit is high and low, and equal in their respective aspects, the appearances of the names are different? Second, abiding in the yoga of aspiration, although they have not transformed into special powers of realization, they are diligent because they rejoice in the uncommon meaning; they are fearless because they do not cling to the teaching of the nature of great equality; because they possess the eye of wisdom that sees as it is, they are cleansed of the dust and impurities of wrong views, obscurations, and afflictions; because they repeatedly practice meditation, they are unwavering and do not regress from signs and so on; because learning and practice have reached perfection, they have obtained the name of Buddhahood and the prophecy of the pure land. Third
Chinese
五种瑜伽也出自那里。 基础显现为不同的，即：第一种瑜伽，因渴望上师和秘密，而趋向于真实的意义；第二种瑜伽，因不退转于大乘，以信心将该意义视为自己的特征并练习；第三种瑜伽，因见到如是之法，气息平复而休息的安住瑜伽；第四种瑜伽，如慈氏菩萨，来世成就事业而证悟；第五种瑜伽，如释迦牟尼佛，此生完成事业而证悟。 四、阿赖耶识的五个阶段。 以基础自性的阿赖耶识的力量，心通过六种因缘进入神圣的道路；以结合渴望的阿赖耶识的力量，进入学习并与更高的结合，从而成长；以显现意义的阿赖耶识的力量，如实地休息，脱离执着，与智慧相遇；以不变的阿赖耶识的力量，不离开利益众生的意愿，以化身利益众生，为了这个目的，自在地接受不同的转世；以无求安住的阿赖耶识的力量，为了无为而安住，因此是进入的次第。 五、以五种心来了解菩提心的愿望，即：对上师的信心，渴望了解秘密真言的意义；以了解法的形态的心，不执着于此，以信心和努力站起来，是结合的心；以了解一切意义的观点，智慧进入无二元的意义的心；为了完全了解道路，以无二元安住于禅定的心；为了拥有伟大的智慧，是完成学习的心，即拥有心最终的智慧。 这是五种次第。 六、从五个安住处中，为了修习的安住处，以身语意三门努力于僧团；为了修习学习的安住处，不离十种学处；为了修习相的相续的安住处，通过见真谛，不学习有漏法；为了通过幻化修习的安住处，反复修习无学之义的禅定；为了智慧力量的安住处，如金刚般的无二元之义或装饰。