Chinese
虽然仅仅是相互提及金刚萨埵的刹土的化身，而没有明确地指出上下，但在此要衡量十方，因为微尘向上显现，因此在所有这些刹土中，心的坛城光明澄澈，密咒的自性，唯一如实地，没有颠倒地，显现着因的乘次第和咒的乘顿悟。那么，如果仅仅提到两种讲法的方式，那是什么呢？作为它的理由。那为什么呢？因为安住在金刚萨埵刹土的众生，具有大乘密咒的福分，所以用“大”这个具有差别的词来表达，那些有法者，心的自性，意的识和烦恼意的等等，在阿赖耶识的相续中，有各种各样的界限的差别。因此，对于那本身，具有如实见智慧之力的，如海洋般智慧极其深邃的；以及仅仅寻求那本身边际的，如水井般智慧不深邃的；以及对任何都不恐惧，并且乘的经义如实容纳的，如虚空般心胸宽广的；以及像那样不容纳甚深意义的，如山岩般狭隘的；以及如实获得定解，并且永不改变的，如须弥山般心志坚定的；以及像那样没有定解之心的，如河流般一切变化的；以及如实决断意义的，如利剑般智慧极其锐利的；以及像那样不能决断意义的，如护甲之剑般迟钝的；以及多次接触并且立即进入境义的，如闪电般智慧敏捷的；以及多次义理停滞不前的，如小孩般迟缓的，即是说，因为各种各样和唯一性完全相同，所以在密咒自性的谈论中，智慧低下者是次第的，智慧贤善者是顿悟的。像那样，遮止了两种之外的其他。像那样，以低劣和殊胜，次第听闻进入密咒的两种方式后，无论是天生根器利钝，还是由修习所成，成为有种姓者，那些对任何都不恐惧不惊慌的。因为对法获得安忍后，欢喜满足，并且变得喜悦的缘故，智慧和法变得多种多样。
English
Although only the emanations of the Vajrasattva's pure lands are mentioned mutually, without clearly indicating the upper and lower, here, all ten directions are to be measured, because the dust appears upwards. Thus, in all those pure lands, the mandala of the mind, luminous and clear, the very essence of the secret mantra, uniquely and truly as it is, without inversion, shows the gradual path of the causal vehicle and the simultaneous path of the mantra vehicle. Now, what is it if only two ways of teaching the Dharma are mentioned? As its reason: Why is that? Because the sentient beings dwelling in the pure land of Vajrasattva are endowed with the fortune of the Great Vehicle of Secret Mantra, therefore, the term "Great" is expressed as a differentiating term. Those entities, the nature of mind, the consciousness of mind, and the afflicted mind, etc., in the continuum of the alaya, have differences in various elements. Therefore, for that very nature, those with the power to see wisdom as it is, like an ocean, with extremely profound wisdom; and those who only seek the edge of that very nature, like a well, with shallow wisdom; and those who are not afraid of anything and who accommodate the meaning of the scriptures of the vehicle as they are, like space, with broad minds; and those who do not accommodate profound meanings in that way, like mountains and rocks, narrow-minded; and those who find certainty as it is and never change, like Mount Meru, with steadfast minds; and those who have uncertain minds in that way, like rivers, ever-changing; and those who decisively determine the meaning as it is, like a sword, with extremely sharp minds; and those who cannot determine the meaning in that way, like a body armor sword, dull; and those who repeatedly touch and immediately enter the object of meaning, like lightning, with quick minds; and those who repeatedly stall on the meaning, like a young child, slow, that is to say, because various and unique are exactly the same, in the discussion of the essence of secret mantra, those with inferior minds are gradual, and those with virtuous minds are simultaneous. Thus, other than the two parts are prohibited. In that way, after hearing the two ways of entering the secret mantra gradually, by inferior and superior minds, whether it is naturally sharp or dull faculties, or whether it is transformed from practice, those who have become lineage holders, those who are not afraid or alarmed by anything. Because after obtaining tolerance for the Dharma, they rejoice and are satisfied, and because they become delighted, wisdom and Dharma become diverse.
Chinese
显现啊。第七是，从“在那”到“全部”之间所说，金刚萨埵的刹土中安住的众生，因业和福德不同，寿命的长短也不确定，有短的，有长的，有不可计量的，以及在此土现在唯一的化身的力量，有一百岁，有八万四千岁，所以是多种多样的。因此，享用也是，如所思一样出现的也有，通过务农和经商等艰难获得的，和不出现的也有。那些全部都被精华菩提的自性所滋润，因此认为自性平等性，或者边地的人和虫类等暂时没有缘分，也认为没有不是自性密咒的，因为大多数都考虑其他时间而得到开示可以行持密咒，全部都是如此。第三是，从“奇哉朗嘎”到“成了”之间所说，奇哉朗嘎的主人，广说成为理由的缘故，一个赡部洲只有一位佛陀示现涅槃。因此，同样金刚萨埵的化身佛陀那么多，像能仁一样的也有示现涅槃的，其他的也有没有示现涅槃而安住的。这样说了之后，低劣身的菩萨们，虽然在此刹土示现一个化身以调伏而示现涅槃，也认出了能仁王者的化身明灯，断除了怀疑，心满意足，完全高兴起来了。品名是：诸佛意总集大经中，金刚萨埵化身之明灯的奇妙变化，于清净世间界中完全安立之品，第七品，如是明说。第二，明灯之基，密咒自性有三，略说，广说，摄义。第一是，从“此后又”到“自己做”之间所说，此品显示了真实义。那也是在安立明灯的时候，所有化身都观为金刚萨埵的幻化，因此问其自性是什么，那是真实的
English
It appears. The seventh is, from "In that place" to "all," it is taught that the beings residing in the realm of Vajrasattva, due to the differences in karma and merit, the length of life is also not fixed, some are short, some are long, some are immeasurable, and in this realm, due to the power of the single emanation at present, some live for a hundred years, and some live for eighty-four thousand years, so they are diverse. Therefore, enjoyment also occurs as one thinks, and there are also those who obtain it through difficult means such as farming and business, and those who do not obtain it. All of those are moistened by the essence of the nature of Bodhi, therefore they consider the equality of nature, or those in the borderlands and insects, etc., who temporarily have no fortune, also consider that there is none that has not become the nature of secret mantra, and because most consider other times, they receive the prophecy to practice secret mantra, and that is all. The third is, from "Kye Langka" to "became," it is said, "O Lord of Kye Langka, because the extensive explanation has become the reason, only one Buddha manifests Nirvana in one Jambudvipa. Therefore, similarly, among all those Buddhas who are emanations of Vajrasattva, there are also those who manifest Nirvana like the Sage, and there are others who remain without manifesting Nirvana." After saying this, those Bodhisattvas of inferior bodies, although in this realm they showed the passing away of a single emanation through subduing, they also recognized the lamp of the emanation of the King of Sages, cut off their doubts, and became satisfied and completely delighted. The title of the chapter is: From the Great Sutra of the Collection of All Buddhas' Intentions, the chapter on the miraculous transformations of the lamp of the emanation body of Vajrasattva, completely established in the pure realm of the world, the seventh chapter, is clearly explained. Second, the basis of the lamp, the nature of secret mantra itself, has three aspects: brief explanation, extensive explanation, and concluding summary. The first is, from "Then again" to "do oneself," it is taught that this chapter shows the definitive meaning. That is, at the time of establishing the lamp, all emanations are viewed as manifestations of Vajrasattva, therefore, when asked what its nature is, it is the true
Chinese
这是关于最初获得的意义，即显现化身的明灯之基础的本质的教导。然后，楞伽的主人又问道：秘密的主人，金刚萨埵，这个真实的实体应该如何理解？秘密的主人回答说：楞伽的主人，金刚萨埵是自己的菩提心之坛城，通过完整地掌握和收集，成为精华，自然地脱离了遮蔽，因此是光明的。由于其非共同性，它是秘密咒语的本质，未被改变，如实存在，未被玷污，如是存在，未被混淆，是真如。这是通过断除其他观点而赐予的教导。第二部分有七个方面：金刚萨埵的本质、词源、名称的类别、名称未成立、名称的基础未成立、它安住于空性之中、它安住于慈爱和慈悲之中。第一部分有两个方面：简要地指示，详细地解释。第一部分是：下面的偈颂应该被用作简要的指示。因此，楞伽的主人，因此，如下所示。从“法性虚空”到“显现”之间进行了指示。这也是通过词组的方式，形成了“咒语的经”这个名称。虽然意义没有增加，但由于散文和词组两种形式出现在经的详细解释中，所以也应该加入一致的解释。因此，通过称呼楞伽的主人，即收集者，按照经文的顺序，应该变成“先前详细解释的方式，因此”。然而，在这里，简要指示和详细解释被一致地结合起来展示，因此，简要的陈述如下：那如是性，空性，不可穷尽，无有，一切显现并普及，不灭，法性的存在方式，例如虚空的中心广阔而清澈，是基础法身。由于没有指定终点，所以没有小到只是一个顶点，而是从那本身中，自生智慧的整体的实际基础显现的地方，例如太阳的中心充满光彩，显现为报身。由于那样的所有者的因缘，大悲的自性，随顺所化而调伏，例如普遍明亮的明灯，太阳的光芒或火焰，化身本身。
English
This is the teaching on the meaning of the initial attainment, which is shown as the essence of the basis from which the lamp of emanation arises. Then, the lord of Lanka asked again: Lord of Secrets, how should the actual entity called Vajrasattva be understood? The Lord of Secrets replied: Lord of Lanka, Vajrasattva is one's own bodhicitta mandala, which, through completely grasping and gathering, becomes the essence, naturally separated from obscurations, and is therefore luminous. Due to its uncommonness, it is the essence of secret mantra, unadulterated, existing as it is, undefiled, existing thus, unconfused, is Suchness. This is the teaching bestowed by cutting off other views. The second part has seven aspects: the essence of Vajrasattva, etymology, categories of names, name not established, the basis of the name not established, it abides in emptiness, it abides in loving-kindness and compassion. The first part has two aspects: briefly indicating, explaining in detail. The first part is: the following verses should be used as a brief indication. Therefore, lord of Lanka, therefore, it is as follows. From "Dharmata space" to "manifesting" is indicated. Also, through the manner of phrases, the name "sutra of mantra" is formed. Although the meaning is not increased, since both prose and phrases appear in the detailed explanation of the sutra, consistent explanations should also be added. Therefore, by calling the lord of Lanka, the collector, according to the order of the text, it should become "the way of previously explaining in detail, therefore". However, here, the brief indication and detailed explanation are combined consistently to show, therefore, the brief statement is as follows: That Suchness, emptiness, inexhaustible, non-existent, everything manifests and pervades, unceasing, the way of being of Dharmata, like the center of space is vast and clear, is the basis Dharmakaya. Since no end is specified, it is not small to just a pinnacle, but from that itself, the place where the actual basis of the entirety of self-arisen wisdom arises, like the center of the sun is full of splendor, manifests as Sambhogakaya. Due to the cause of such an owner, the nature of great compassion, taming whatever is to be tamed, like a universally bright lamp, the rays of the sun or flame, the emanation body itself.
Chinese
调伏对象相续的愚痴或者无明二者的黑暗全部从根本上消除或者净除，使轮涅的行境清净的自性显现并且成为智慧而明朗。第二分为二：总的阐述，以及分别地对心的提问的回答。第一部分是，从“又楞伽”开始，到“对于不变者而说”之间所阐述的。又是楞伽的主人提问，为了确定地领悟和理解，分别提问了四个问题：‘奇哉，秘密主，所谓的“心之坛城”是什么？ 同样，所谓的“光明”和所谓的“秘密咒语的自性”，以及“如是者，如是，真实”是指什么？’ 这样提问后，秘密主回答说：‘楞伽的主人，凡是因缘聚合而并非立即成就的智慧，称为心，也就是对于本体来说，从根本上清净而没有造作，体性不依赖因缘而没有改造，显现多少作用的法也没有阻碍而自然显现各种各样。’ 如雄鹰大鹏所说：‘如果观察则无，如果安住则显现各种各样的美好，对于无事物而形成的姿态全部显示。’ 就像这样。大乐如是之境，无边无中，所以称为坛城。因为轮涅的本体，九乘次第的其他所有名言都包含其中，并且不执著，所以任何明点，比如像稻谷堆一样显现，但却是扩展和普遍平等。这些是四个根本的第一个问题的回答。所谓的光明，是指在任何地方都没有显现过，但本体和垢染分离，所以是无偏颇智慧的显现。所谓的明朗，是指没有被无明或者不了解之外的任何事物所遮蔽，所以本体本身也确定为大智慧的意义。’ 这是第二个回答。所谓的秘密，是指因为已经说到了极致，所以无法指示，因此是不可言说，并且从对境中解脱出来，难以观察，所以不是行境。所谓的咒语，是指因为成为加持的基础，所以与所有胜者亲近，摧毁所有障碍，获得所有果实，所以说是功德的来源。所谓的自性，是指本体完全无法把握