Chinese
在名为“我”的地方显示，密集排列的佛陀和所有类型的众生，以及所有稳定和移动的事物，都从那里产生，并显现无实体的身形。像这样如实地宣讲佛法。第四十。在名为“檀香排列”的净土中，显示名为“檀香香气”的佛陀。自生智慧的根本是菩提心，因此，它的根本是大悲，以方便到达彼岸。像这样如实地宣讲佛法。第四十一。在名为“狮子生处”的净土中，显示名为“狮子百万身形”的佛陀。如其所有和如其所是的意义，用文字、名称、词语和声音来表达，不依赖于名称、词语和声音，无法通过经验、温暖和智慧来理解。像这样如实地宣讲佛法。第三部分，从“又三千”到“宣讲佛法”之间所显示的内容是：在这个名为“又三千大千世界”的娑婆世界中，化身至尊，现在的导师，佛陀释迦牟尼，释迦狮子，义成，被显示出来。一切法的自性，与真如无别，那本身就是菩提之路，那条路是密集排列之处。像这样从真如的甚深意境出发，如实地宣讲佛法。像这样，虽然没有见到《意境经》的“显明安乐”注释，也没有在上师仁波切的手稿中找到，但根据全知荣 सोम 大师的弟子如永仁钦巴，由学者仲敦请求并新造手稿的旧注释，除了快速成佛之外，与我们的教义相符。虽然对经文的显现和意义没有冲突，并且以理性的方式确信是合理的，但在一些注释中存在细微的差异。第二部分，从“同样地”到“显现为灯”之间所显示的内容是：不仅在那些地方，而且同样地，在无数的世间界中，显现了无数金刚萨埵的身形和名号，如实地显现佛法，并且像调伏众生一样，所作的事业也无来无去地显现。
English
Having shown in the place called "I," the densely arrayed Buddhas and all types of sentient beings, as well as all stable and moving things, arise from there, manifesting incorporeal forms. Thus, the Dharma is taught truthfully as it is. Fortieth. In the pure land called "Sandalwood Arrangement," the Buddha named "Sandalwood Fragrance" is shown. The root of self-born wisdom is the mind of enlightenment, therefore, its root is great compassion, using skillful means to reach the other shore. Thus, the Dharma is taught truthfully as it is. Forty-first. In the pure land called "Lion's Birth Place," the Buddha named "Lion Million Forms" is shown. The meaning of as many as there are and as they are, expressed by letters, names, words, and sounds, not relying on names, words, and sounds, cannot be understood through experience, warmth, and intellect. Thus, the Dharma is taught truthfully as it is. The third part, from "Again, three thousand" to "teach the Dharma," shows that in this Saha world called "Again, three thousand great thousand worlds," the supreme emanation body, the present teacher, Buddha Shakyamuni, Shakya Lion, Accomplisher of All Meaning, is shown. The nature of all dharmas is no different from suchness, that itself is the path to enlightenment, that path is the place of dense arrangement. Thus, starting from the profound intention of suchness, the Dharma is taught truthfully as it is. Thus, although the "Clarifying Bliss" commentary of the Intent Sutras has not been seen, nor is it found in the manuscript of the venerable Rinpoche, according to Ru Yong Rinchen Bar, a disciple of the omniscient Rongzom Chenpo, requested by the scholar Dromton and the old commentary of the newly created manuscript, except for quickly attaining Buddhahood, it is in accordance with our doctrine. Although there is no conflict with the appearance and meaning of the scriptures, and it is rationally believed to be reasonable, there are slight differences in some commentaries. The second part, from "Similarly" to "appears as a lamp," shows that not only in those places, but similarly, in countless world realms, countless Vajrasattva bodies and names are shown, manifesting the Dharma truthfully as it is, and the deeds performed as taming beings also appear without coming or going.
Chinese
犹如水中之月。对他们并非同时说法，因为周而复始，连绵不断，有的在色究竟天和那里现证圆满正等觉，有的处在某个地点和时间还在母亲的子宫里，有的在兜率天，有的如释迦牟尼佛般身入完全寂灭。有的示现涅槃之相后，从其他世界显现为其他世界的明灯而说法。因此，对化身分别进行认定是不合理的，因为按照所化众生的显现方式来尊重规律并不矛盾。第三，从“有的”到“说法”之间所表示的内容是：这里化身以各种不同的善恶众生的形象来说法，有的是：具备七宝和四军，拥有受用妃嫔，以转轮王的形象宣说大乘甚深秘密之法。有的是以声闻的形象宣说小乘之法。有的是以独觉的形象以神变说法。有的是证得菩提精华后，在树下禅思而住。有的是安住于劝请之地，在色究竟天和那里转法轮。有的是出家，以解脱的形象。有的是以在家人形象。有的是以天人的形象。有的是以龙的形象。有的是以非天形象。有的是以制造障碍的魔的形象。有的是以夜叉的形象。有的是以罗刹的形象。有的是以鬼的形象。有的是以鹏鸟金翅鸟的形象。有的是以头身不协调或者外道裸体派等怪异的形象。有的是以旁生的形象。有的是以饿鬼的形象。有的是以地狱般的忍耐者的形象。有的是以杀生者的屠夫的形象。有的是以身体追求欲望的妓女的形象。有的是以贪恋的年轻人的形象。
English
Like the moon in water. It is not the case that they teach the Dharma at the same time, because the cycle is continuous and uninterrupted. Some attain complete and perfect enlightenment in Akanishta and in that very place. At some places and times, they are still in their mother's womb. Some are in the realm of Tushita. Some, like Shakyamuni, pass completely into nirvana. Some, having shown the manner of passing away, appear as lamps for others from other world realms and teach the Dharma. Therefore, it is not reasonable to identify emanations separately, because it is not contradictory to respect the rules according to the way trainees perceive them. The third point is indicated by the passage from "Some" to "teach the Dharma." Here also, different emanations teach the Dharma in the guise of good and bad sentient beings. Some, possessing the seven precious things and the fourfold army, together with consorts and enjoyments, teach the profound secret Dharma of the Great Vehicle in the guise of a Chakravartin. Some teach the Dharma of the Lesser Vehicle in the guise of a Shravaka. Some teach the Dharma through miracles in the guise of a Pratyekabuddha. Some, having attained the essence of enlightenment, remain meditating under a tree. Some dwell on the ground of exhortation and turn the wheel of Dharma in Akanishta and in that very place. Some renounce the world and become ordained, in the guise of liberation. Some are in the guise of householders. Some are in the guise of gods. Some are in the guise of nagas. Some are in the guise of asuras. Some are in the guise of obstructing demons. Some are in the guise of yakshas. Some are in the guise of rakshasas. Some are in the guise of bhutas. Some are in the guise of garudas with golden eyes. Some are in strange guises, such as those with mismatched heads and bodies, or naked heretics. Some are in the guise of animals. Some are in the guise of pretas. Some are in the guise of hell-like sufferers. Some are in the guise of butchers who kill. Some are in the guise of prostitutes who seek pleasure with their bodies. Some are in the guise of young people who are attached to desire.
Chinese
有时，它显现为舍利或如面前安住的佛陀。有时，它显现为骨舍利或法舍利。有时，具有五部佛装束的化身显现为金刚萨埵本身。有时，它显现为毗卢遮那佛。有时，它显现为宝生佛。有时，它显现为无量光佛。有时，它显现为不空成就佛。所有这些都如实地宣说佛法。第四点是，从“另外”到“显现”之间所阐述的内容是：另外，这些不同种类的化身有两种，即自生和化生。自生者以与其相应的化生来调伏有缘众生。为了使愚痴之王解脱，它以类似于被调伏者的姿态出现，从而压倒对方，显现为梵天的形象。为了使嗔恨之王解脱，它显现为具有黑色轮子的遍入天形象。为了使贪欲之王解脱，它显现为大自在天忿怒尊的形象。为了使傲慢之王解脱，它显现为傲慢的象头神形象。为了使嫉妒之主解脱，它显现为帝释天神王形象。据说这甚至出现在第四地及以上。同样，显现为不同种类的所有众生的形象是：入胎的贪欲和罗睺罗无贪，这两者是星宿，以及欲界自在天、土地神力士、夜叉财神、猴子、山羊、地狱犬鲁德、狗、蜜蜂、乌鸦、萤火虫或水生软体动物，以及生物蝴蝶等，随所调伏的对象而显现为相应的化身。它以相应的姿态显现给那些对此有信仰的人。就像日月坛城的形象不离开无量宫殿一样，在不同的水中，影像随着水的数量而不同地显现。同样，实际上，佛陀金刚萨埵本身不离开，却在无量佛土中显现为无量佛陀，其目的是不可思议的。
English
Sometimes, it appears as relics or like the Buddha residing in front. Sometimes, it appears as bone relics or Dharma relics. Sometimes, the emanation body with the attire of the five Buddha families appears as Vajrasattva himself. Sometimes, it appears as Vairochana. Sometimes, it appears as Ratnasambhava. Sometimes, it appears as Amitabha. Sometimes, it appears as Amoghasiddhi. All of these teach the Dharma truthfully as it is. The fourth point is explained from "Furthermore" to "appears." Furthermore, these different forms of beings have two types: self-arisen and emanated. The self-arisen ones are tamed by emanations that are in accordance with them. In order to liberate the king of ignorance, it appears as the form of Brahma, overwhelming the one to be tamed by resembling them. In order to liberate the king of anger, it appears as the form of Vishnu with black wheels. In order to liberate the king of desire, it appears as the form of the powerful Mahadeva. In order to liberate the king of pride, it appears as the form of the arrogant Ganapati. In order to liberate the lord of jealousy, it appears as the form of Indra, the king of gods. It is said that this also occurs from the fourth bhumi onwards. Similarly, appearing as the form of all beings of different lineages are: entering craving and Rahula without craving, these two are planets, as well as the lord of desire, the powerful earth lord, the Yaksha treasurer, monkey, goat, the hellhound Lude, dog, bee, crow, firefly or aquatic mollusk, and the creature butterfly, etc. It appears as the emanation of whatever is being tamed. It appears in that way to those who have faith in it, according to their inclinations. Just as the image of the sun and moon mandala does not move from the immeasurable palace, but reflections appear differently in different waters according to the number of waters, similarly, in reality, the Buddha Vajrasattva himself does not move, but appears as infinite Buddhas in immeasurable Buddhafields, the purpose of which is inconceivable.
Chinese
不遍及和相关联而生起。第五有二：显示名号无边，听闻名号之功德。第一，从“如是”至“会迷醉”之间显示，如是，凡是安住于以种种名称安立的无边佛刹中的有情众生，虽然知道佛金刚萨埵是本来如是和种姓清净二者，但仅仅知道种姓清净的金刚萨埵的名号是种种，即使说不可言说的劫数，也无法穷尽仅仅东方一处佛刹中所安住的名号之边际。同样，所有方位的佛刹中所安住的有情众生，即使说不可言说的劫数，也无法穷尽名号之边际。如果信解微弱的有情众生听闻金刚萨埵的无量刹土和无边名号，因为心智无法容纳，以至于无法承受而心智断绝，忆念丧失，从而迷醉。第二，从下面“佛金刚萨埵”至“是也”之间显示，凡是听闻佛金刚萨埵名号者，即能执持这些功德：因为是所有胜者的本体，从道之角度而言，是考虑到其他意义，即是对众多胜者先行之事。因为是心髓，确定不会从菩提中退转，或者确定是后来显现之有缘者，所以确定会生于金刚萨埵的刹土中。因为众多善逝先前加持过，自己是加持之主，所以是被安立灯的胜者们所加持。确定会生于大乘殊胜秘密之中。是具有神通者。确定是佛陀心之子。是具有胜观之眼者。如是，虽然对于具有殊胜根器者而言，能完整获得这些功德，但对于根器低下者而言，第二个的后半部分，以及从第四个开始的五个，都是考虑到其他时间。第六，如同先前所说，从“如何”至“显现”之间显示，如何
English
It arises in connection with non-pervasion. Fifth, there are two: showing the limitlessness of names, and the merit of hearing the names. First, it is shown from "Thus" to "will become intoxicated." Thus, those sentient beings who dwell in the infinite Buddha-fields that are established with various names, although they know that the Buddha Vajrasattva is both as it is and of pure lineage, but only know that the names of the Vajrasattva of pure lineage are various, even if they speak of inexpressible kalpas, they cannot exhaust the limits of the names residing in the Buddha-field of only one eastern direction. Similarly, the sentient beings residing in the Buddha-fields of all directions, even if they speak of inexpressible kalpas, cannot exhaust the limits of the names. If sentient beings with little faith hear of the immeasurable realm and limitless names of Vajrasattva, because their minds cannot contain it, they will not be able to bear it, their minds will be cut off, their memory will be lost, and they will become intoxicated. Second, it is shown from "Buddha Vajrasattva" below to "is so." Whoever hears the name of Buddha Vajrasattva holds these qualities: because he is the essence of all victors, and from the point of view of the path, it is considering other meanings, that is, he has done what should be done before many victors. Because it is the essence, it is certain that he will not turn away from Bodhi, or it is certain that he is a later manifestation of the destined one, so it is certain that he will be born in the realm of Vajrasattva. Because many Sugatas have blessed him before, and he himself is the lord of blessings, he is blessed by the victors who have set up the lamp. It is certain that he will be born in the great secret of the Great Vehicle. He is endowed with supernormal knowledge. He is certainly the son of the Buddha's heart. He is endowed with the eye of superior vision. Thus, although those with superior faculties can fully obtain these qualities, for those with inferior faculties, the latter part of the second, and all five from the fourth onwards, are considering other times. Sixth, as said before, it is shown from "How" to "appears." How