Chinese
如同。在微尘数般不可思议的六道世界十方无边之处，微尘数般的六能仁灯显现无边，也是如此。第二有三：于方隅的八个刹土中显现并著称；于种种显现等四十一刹土中显现并著称；于娑婆世界的三千大千世界中，显现并著称为能仁之王。第一是，从“东方”至“说法”之间所开示的。如是安住于不可思议的刹土中，以及在此娑婆世界显现之方式，开示了十五个殊胜的刹土，这些刹土之诸佛的密意，在末品之密意总集中已宣说，也次第以理而成立。如学者善显光明之释疏般结合而讲述。从方隅八方之第一，从此娑婆世界三千大千世界之边际起，向外数去，经过东方世界，如四大部洲须弥山等之数量十二千，在那之外，彼刹土所生之有情众生，以远离能取所取之智慧，自性不造作烦恼与黑业，故名无垢，彼刹土一切由各种珍宝所成。于彼处安住之众生，寿命与受用一切与三十三天相同。中阴无有死亡，唯是化生。一切欲妙皆由意念而成。故彼处亦无布施，亦无施舍，亦无接受与乞讨者。听闻其他世界有施舍者，皆会如此发愿：彼等有累积福德之门。彼刹土之佛陀，金刚萨埵之化身能仁之王，示现为如来释迦牟尼佛，名为无垢音声。并解释道：有见显现声名诸法，种种各异虽无边，自性未造本然性，无障光明清净刹。此乃阐述大乘佛法心之坛城光明，即是密咒之体性，彼即具缘者。
English
As it is. In the ten directions of the infinite realms of the six realms of dust-like inconceivable worlds, the infinite lamps of the six Thubpas appear, like this. The second has three: appearing and being known in the eight realms of the directions and intermediate directions; appearing and being known in the forty-one realms such as various appearances; appearing and being known as the King of Thubpas in the three thousand of the Sahā world. The first is: from "East" to "teaching the Dharma." Thus, residing in inconceivable realms, and in the manner of appearing in this Sahā world, fifteen special realms are shown, and the intentions of the Buddhas of these realms are explained in the final chapter of the Compendium of Intentions, which is also established by reason in sequence. As explained by combining it like the commentary of the scholar Dewa Selje. From the first of the eight directions and intermediate directions, counting outward from the edge of this three-thousand great-thousand world of the Sahā world, passing through the eastern world, the number of such four continents with Mount Meru is twelve thousand, beyond that, the sentient beings born in that world, with wisdom free from grasping and clinging, by nature do not engage in afflictions and black deeds, hence the name Stainless, that realm is all made of various jewels. The beings dwelling there have life and enjoyment equal to the Thirty-Three. There is no death in the intermediate state, and only miraculous birth. All desires are fulfilled by thought. Therefore, there is no giving, no offering, no receiving, and no beggars. When hearing of givers and beggars in other worlds, they all wish that they have a door to accumulate merit. The Buddha of that realm, the King of Thubpas, an emanation of Vajrasattva, is shown as the Tathagata Shakyamuni Buddha, named Stainless Sound. And explained: Existence, seeing, appearance, fame, all phenomena, though various and infinite, the uncreated nature is suchness, unobscured, luminous, pure realm. This explains the mandala of the mind of the Great Vehicle Dharma, luminosity, which is the essence of secret mantra, that is the fortunate one.
Chinese
于是导师完全显现大光明。东方之境，于彼之六道世界之十方，六能仁之明灯显现，使六道众生之心轮完全明亮。那么，无垢之声本身是六能仁的一部分还是变成七个呢？因为是以人中著称者为主的缘故，所以不会变成七个，要像解释里尔一样那样结合起来。要知道，净土和名称要从各个能仁的意图中去推测。第二，能仁之自在者，南方之世界，千百俱胝亦显现。注：过去，在名为功德生之世界中，导师如来释迦牟尼化现为名为宝云者，如是宣说：“此普光明之智慧，无人造作，自然而生，一切生起之根本，自生之坛城圆满。”如是按照意旨所说，心之轮光明，密咒之体性，次第与同时完全显现。于彼之六道世界之十方，六大能仁之明灯显现，使六道众生之心轮光明。第三，能仁之自在者，西方之世界，过二万俱胝，在名为鲜花庄严，种种极其盛开之世界中，全部是化生之人，在那寿命为八万四千岁的净土中，示现如来释迦牟尼功德生处，如是说：“本来无为之如是，一切法之精髓，从无中生起种种显现，显现无有如是坛城圆满。”如是按照意旨，心之轮光明，密咒之体性如是宣说。于彼之六道世界之十方，六能仁之明灯显现，使心之轮光明。第四，能仁之自在者，北方之世界，过三万俱胝，在名为证悟平等，无有恐惧之世界中，如来释迦牟尼狮子
English
Then the teacher completely manifests the great light. In the ten directions of the six realms of that eastern land, the lamp of the six Thubpas appears, making the mandala of the minds of the six beings completely clear. So, does the stainless sound itself become part of the six Thubpas or become seven? Because it is mainly due to being famous among people, it will not become seven. It should be combined in the same way as explaining Ril. Know that the pure land and name should be inferred from the intentions of each Thubpa. Second, the Lord of Thubpas also appears in a hundred and eight thousand worlds in the southern direction. Note: In the past, in the world called Yonton Jungwa, the teacher, the Tathagata Shakyamuni Thubpa, manifested as a being called Konchok Trin, and said, "This all-illuminating wisdom is not made by anyone, but arises naturally. Because it is the root of all things, the mandala that arises from itself is complete." As taught according to this intention, the mandala of the mind is clear light, and the nature of the secret mantra is completely manifested gradually and simultaneously. In the ten directions of the six realms of that same world, the lamp of the six great Thubpas appears, making the mandala of the minds of the six beings clear. Third, the Lord of Thubpas, twenty thousand kalpas beyond the western world, in the world called "Flower Ornament, Various and Extremely Spread," all beings are born miraculously. In that pure land where life lasts eighty-four thousand years, the Tathagata Shakyamuni Thubpa is shown as the source of qualities, saying, "The essence of all things is naturally uncreated. Various appearances arise from nothing. The mandala is complete as it appears without existence." As taught according to this intention, the mandala of the mind, clear light, the essence of the secret mantra, is thus taught. In the ten directions of the six realms of that same world, the lamp of the six Thubpas appears, making the mandala of the mind clear. Fourth, the Lord of Thubpas, thirty thousand kalpas beyond the northern world, in the world called "Realizing Equality, Without Fear," the Tathagata Shakyamuni Thubpa, the Lion
Chinese
被称作“唉”的声音。自生智慧的心性，未作修饰法性界之义，任运成就方便与智慧，真实自性坛城明亮。以这般见解，心的坛城光明照耀，显示密咒的体性。在六道世界的十方，显现六能仁的明灯，令六道众生的心之坛城得以明亮。第五，同样地，能仁之主，在东南方的世界，越过八十八千世界，名为“以珍宝等庄严的世界”，如来释迦牟尼佛被称作“美妙之顶”。对于世间和出世间的，所有苦乐之相，在如是性中味为一，因此没有苦乐的感受。以这般见解，如前一般说法。第六，在西南方的世界，越过七十千世界，名为“以证悟光明而极度显现的世界”，如来释迦牟尼佛被称作“光辉庄严”。为了以如是性显示意义，在如是性中一切为一，谁以何对何显示了什么？只是对自己谈论自己而已。如前一般说法。第七，在西北方的世界，越过五十千世界，名为“心极喜悦的世界”，如来释迦牟尼佛被称作“旃檀香最胜吉祥”。在如是性的法界中，不执着于过去、现在、未来三时和四时，从智慧明觉的差别中，刹那与劫为一。如前一般说法。第八，在东北方的世界，越过四十四千世界，名为“以法的声音消除痛苦的世界”，如来释迦牟尼佛被称作“大悲之王”。轮回、涅槃、常恒，在如是性的法界中，本自涅槃，自性任运成就二资粮圆满。如前一般说法。第二是，如是
English
It is shown as the sound called "Eh." The mind essence of self-arisen wisdom, the meaning of the uncorrected Dharma realm, spontaneously accomplished through skillful means and wisdom, the true nature of the mandala is clear. With this understanding, the mandala of the mind shines brightly, revealing the very essence of secret mantra. In the ten directions of the six realms, the lamps of the six Thubpas appear, illuminating the mandala of the minds of the six types of beings. Fifth, similarly, the Lord of the Thubpas, in the southeastern world, beyond eighty-eight thousand worlds, in the world called "Adorned with Jewels and the Like," the Tathagata Shakyamuni Buddha is shown as "Beautiful Crest." All aspects of happiness and unhappiness of the world and beyond, are of one taste in Suchness, therefore there is no feeling of happiness or suffering. With this understanding, the Dharma is taught as before. Sixth, in the southwestern world, beyond seventy thousand worlds, in the world called "Extremely Manifested by the Clarity of Realization," the Tathagata Shakyamuni Buddha is shown as "Glorious Ornament." To show the meaning through Suchness, everything is one in Suchness, who shows what to whom with what? It is merely talking about oneself to oneself. The Dharma is taught as before. Seventh, in the northwestern world, beyond fifty thousand worlds, in the world called "Extremely Joyful Mind," the Tathagata Shakyamuni Buddha is shown as "Excellent Sandalwood Fragrance Glory." In the Dharmadhatu of Suchness, there is no attachment to the three times (past, present, future) and four times, from the distinction of wisdom awareness, a moment and an eon are of one manner. The Dharma is taught as before. Eighth, in the northeastern world, beyond forty-four thousand worlds, in the world called "Eliminating Suffering with the Sound of Dharma," the Tathagata Shakyamuni Buddha is shown as "King of Compassion." Samsara, Nirvana, permanence, in the Dharmadhatu of Suchness, are primordially Nirvana, the two accumulations are spontaneously perfected. The Dharma is taught as before. Second is, Thus
Chinese
从“杜”开始，到“说法”为止进行了解释。其中，在四十一处刹土中，第一处，在名为“如是显现”的世界里，宣说了名为“佛陀速疾证悟”的佛陀，并说： “于此如是性之界， 轮回涅槃恒常住， 本初清净之故， 自显任运大圆满。” 如实地说法。 第二处，又在名为“珍宝种种庄严”的世界里，宣说了名为“欢喜眼”的佛陀，并说： “诸法之自性， 从不生而生一切， 生起之时无生起， 胜妙智慧金刚生处。” 如实地说法。 第三处，又在名为“珍宝广布庄严”的世界里，宣说了名为“如来一切意念之王”的佛陀，并说： “于如是性中若全知， 彼遍何处佛土住， 功德珍宝云庄严， 无有可行之处。” 如实地说法。 第四处，又在名为“青色琉璃藏”的世界里，宣说了名为“佛陀金色光芒”的佛陀，并说： “无量诸佛陀， 如是安住于如是性， 如是性与一切法， 无二如是即彼性。” 如实地说法。 第五处，又在名为“自性光明”的世界里，宣说了名为“如来光明吉祥”的佛陀，并说： “轮回与涅槃， 非是各自分别显现， 若如实决定如是性， 则彼无有轮回之自性。” 如实地说法。 第六处，又在名为“众生心寂静之寂静”的世界里，宣说了名为“如来寂静自在”的佛陀，并说： “如是性之彼性， 无量测度无边际， 是无量佛之宫殿， 于彼一切安布于一处。” 如实地说法。 第七处，又在名为“以慈悲雨流般的云彩庄严”的世界里，宣说了如来
English
It is explained from "Du" to "teaching the Dharma." Among the forty-one Buddha-fields, firstly, in the world called "Thus Apparent," it is taught that there is a Buddha called "Quickly Grasping Buddhahood," and it says: "In this realm of Suchness, Saṃsāra and Nirvāṇa are constant, Because it is primordially pure, Self-appearing spontaneously accomplished great assembly is complete." Thus, he teaches the Dharma as it is. Secondly, again, in the world called "Various Jewels Arranged," it is taught that there is a Buddha called "Joyful Eye," and it says: "The nature of all dharmas, From the unborn, all are born, In the very moment of arising, there is no arising, Supreme wisdom, vajra birth place is base." Thus, he teaches the Dharma as it is. Thirdly, again, in the world called "Completely Spread with Jewels," it is taught that there is a Buddha called "Tathāgata King of Complete Contemplation," and it says: "If one knows all in Suchness, Buddha-fields abide pervading everywhere, Qualities, jewel clouds are arranged, There is nothing to be traversed." Thus, he teaches the Dharma as it is. Fourthly, again, in the world called "Essence of Blue Beryl," it is taught that there is a Buddha called "Golden Rays of Light," and it says: "Immeasurable victorious ones, Abide in Suchness as it is, Suchness and everything, Are non-dual, Suchness is that itself." Thus, he teaches the Dharma as it is. Fifthly, again, in the world called "Noble Light," where light is inherent, it is taught that there is a Tathāgata called "Glory of Light," and it says: "Saṃsāra and Nirvāṇa, Are not seen as separate, If Suchness is ascertained as it is, Then there is no nature of Saṃsāra in it." Thus, he teaches the Dharma as it is. Sixthly, again, in the world called "Completely Pacified by Pacifying the Minds of Sentient Beings," it is taught that there is a Tathāgata called "Lord of Peace," and it says: "The Suchness of Suchness, Is immeasurable, boundless, It is the palace of immeasurable Buddhas, In that, everything is arranged in one place." Thus, he teaches the Dharma as it is. Seventhly, again, in the world called "Clouds Arranged by a Stream of Compassion like Rain," it is taught that there is a Tathāgata