Chinese
无数的勇士，如金刚锐利和金刚迅速等，与不可言说的眷属一起，证悟心之自性光明，无尽密咒之体性，亲自听闻于各自的导师，并同样地向各自的近侍宣说。即使那些化身逝去之后，当各种化身显现的教法住世之时，也不会向共同的眷属公开宣说密咒。因此，在导师涅槃之后，说法者会通过对密咒法器的严格考察，来详细阐述秘密的意义。第三部分是，从“同样地，众生的类别”到“同样地向近侍宣说”之间所阐述的内容。这表明金刚萨埵的自性庄严了净土，并展现了化身的云朵完全舒展。同样地，显现为各种各样不可思议的众生类别，存在着无数的处所差别。例如，梵天和帝释天等天人的类别，塔卡桑瑞等非天类别，卓波等龙族类别，李查威无垢称等人类别，星箭面等夜叉类别，楞伽十面等罗刹类别，狮子意誓坚定等旁生类别，卡阿巴玛等饿鬼类别，阎魔王等地狱类别。总而言之，在六道世界十方不同的所有地方，导师的化身根据众生的意愿和调伏方式，显现为六能仁等，并以各自的语言向相应的眷属宣说佛法。金刚手自身显现为不同的船夫，形象各异，名称不同，他们与各自有情众的眷属一起，证悟心之明镜光明，密咒之体性，在各自的能仁面前，六道众生以各自的语言，象征性的手势，以及与各自所信仰的乘相符的方式，听闻如何以各种方法调伏。即使那些导师逝去之后，说法者，即导师，秘密的主人，以不同的名称
English
With countless heroes, such as Vajra Sharp and Vajra Swift, and an inexpressible retinue, the teaching is that the self-nature of mind is clear light, the essence of endless mantras. They personally listen to their respective teachers and likewise teach their respective attendants. Even after those emanations have passed away, when the teachings of various emanations are present, the secret mantras are not openly taught to the common retinue. Therefore, after the passing into nirvana, the expounder elaborates on the secret meaning through a thorough examination of the vessel for secret mantras. The third part is what is taught from "Similarly, the classes of beings" to "Likewise, teach the attendants." This shows that the nature of Vajrasattva adorns the pure lands and displays the clouds of emanation fully unfolded. Similarly, the distinctions of countless places where various inconceivable classes of beings appear. For example, the class of gods such as Brahma and Indra, the class of asuras such as Thagzangri, the class of nagas such as Jogpo, the class of humans such as Licchavi Vimalakirti, the class of yakshas such as Star Arrow Face, the class of rakshasas such as Lanka Ten Faces, the class of animals such as Lion Intent Steadfast, the class of pretas such as Kha-abama, and the class of hell beings such as Yama, Lord of the Dead. In all the different directions of the six realms, the teachers appear as the Six Munis and others, according to the inclinations and methods of taming beings, teaching the Dharma in their respective languages to the appropriate retinues. Vajrapani himself appears as different boatmen, with different forms and different names, and together with their respective retinues of sentient beings, they realize the clear light of the mirror of mind, the essence of mantra. In front of their respective Buddhas, the beings of the six realms listen to how they are tamed by various methods, according to their respective languages, symbolic gestures, and according to the vehicle in which they have faith. Even after those teachers have passed away, the expounder, the teacher, the lord of secrets, with different names
Chinese
由于诸有情以各种语言，按照各自的方式传达事物的本质，并通过词语来区分名与实，从而向各自的近邻展示。因此，在这些地方，以各自的语言宣说佛法，使那些有恶趣业报的众生，各自见到自己的导师，从而解脱痛苦。那么，三恶道中是否有正法存在呢？如果存在，就不会堕入无暇之处；如果不存在，就与本章相矛盾。答：因为没有观、修、行等解脱之法，所以会堕入无暇之处。对于地狱众生，仅仅是忆念前世和后世；对于饿鬼，仅仅是因回向而满足；对于旁生，仅仅是宣说细微的智慧之法，所以被称为听闻导师之教。因此，《宣说续部十经》中说：愚痴旁生之境中，亦示以智慧知识之法。悭吝饿鬼之境中，亦示以不执满足之法。痛苦地狱之境中，以忆念前后而遣除执着。不仅如此，在三善道中，也根据根器低劣者的理解能力来宣说。其中说：天与非天之境中，示以摧毁傲慢之法。有识之人境中，宣说善恶因果之论藏。那么，这种细微的佛法是否不属于密宗的教法呢？不是的，对于智慧低下者，通过密咒来宣说，是次第的教法；而对于具有特殊智慧的眷属，则是同时宣说。第七品中说：密咒的本质，以不颠倒的方式，次第和同时宣说。然而，如果说“心如明镜，光明澄澈”，岂不是矛盾吗？这不是矛盾，这是以心之坛城为基础，一切皆由此显现，由此产生，由此确定。第二，详细解释眷属，分为两部分：总的阐述和详细的解释。第一部分，从“如是的菩萨”到“大菩提”，阐述了如是眷属的菩萨们，由于地位的上下和根器的大小，所以有五百
English
Because all beings, with various languages, communicate the essence of things in accordance with their own ways, and through words distinguish between name and reality, thereby showing it to their respective neighbors. Therefore, in those places, the Dharma is preached in their own languages, so that those beings with the karma of the lower realms, each sees their own teacher, thereby liberating them from suffering. Then, is there the true Dharma in the three lower realms? If there is, they would not fall into places of no leisure; if there is not, it contradicts this chapter. Answer: Because there is no Dharma of liberation such as viewing, meditating, and practicing, they fall into places of no leisure. For hell beings, it is only the remembrance of past and future lives; for hungry ghosts, it is only satisfaction through dedication; for animals, it is only the teaching of subtle wisdom, so it is called listening to the teachings of the teacher. Therefore, in the Ten Sutras of Explanatory Tantras, it is said: In the realm of the ignorant animals, the Dharma of wisdom and knowledge is also taught. In the realm of the miserly hungry ghosts, the Dharma of non-attachment and contentment is also taught. In the realm of suffering hells, attachment is averted by remembering the past and future. Moreover, in the three higher realms, it is also taught according to the understanding of those with inferior faculties. It says: In the realm of gods and demigods, the Dharma of destroying pride is taught. In the realm of sentient beings, the Tripitaka of cause and effect of good and evil is explained. Then, does this subtle Dharma not belong to the teachings of the Secret Mantra? No, for those with little wisdom, teaching through the Secret Mantra is a gradual teaching; but for the retinue with special wisdom, it is taught simultaneously. In the seventh chapter, it says: The essence of the Secret Mantra is taught gradually and simultaneously in a non-inverted way. However, if it is said, "The mind is like a clear mirror, bright and clear," is it not contradictory? This is not contradictory, it is based on the mandala of the mind, from which everything appears, from which it arises, and by which it is determined. Secondly, the detailed explanation of the retinue is divided into two parts: a general exposition and a detailed explanation. The first part, from "Such Bodhisattvas" to "Great Bodhi," explains that such Bodhisattvas of the retinue, due to the high and low positions and the great and small faculties, therefore there are five hundred
Chinese
通过十三种方式进行区分来展示。这些全部都安住在道上。这里共同之道和特殊之道虽然共同展示，但实际上应理解为非共同之道，因为是为了听闻密咒。说“有些”这样的区分词语，是为了区分内部的各个类别，即那些具有通过意愿而必定产生，并具备菩提之种性者。这些安住在资粮道意愿之心的瑜伽中。有些是通过学习而理解了意义，获得了习性和证悟，从而获得见道的菩提者。这些是加行道开启大种性者。有些是如实地亲眼见到以前未见之义，因此意义和智慧不可分离的菩萨们。这些是见道呼出大气者。有些是通过三摩地反复熟悉证悟之义，获得了不为自身利益所动摇，并通过众多化身来调伏他人之菩萨摩诃萨们。这些是修道获得大预言者。有些是习性达到圆满，对所依赖之事完全圆满，从而生起任运成就之菩提心的大菩提者。这些是终道获得大力量圆满之瑜伽者。第二，广说：同样，从各自的福分上平等的五种基道中，所安立的名称以不同的形式而著称的，就像这样分别解说，共有十二种名称。从道的功德方面安立名称，从时间方面安立名称，从比喻方面安立名称，从发心方式方面安立名称，从学习次第方面安立名称，从相续中产生的方式方面安立名称，从种性方面安立名称，从道自身的体性方面安立名称，从三摩地方面安立名称，从证悟方式方面安立名称，从意义方面安立名称，从持明方面安立名称。第一是，从“随喜”到“获得授记者”之间进行展示。由于安住在意愿的瑜伽中，虽然没有转变为特殊的证悟力量，但对于密咒非共同之义，通过随喜而努力修持随喜。
English
It is shown by distinguishing through thirteen ways. All of these are solely 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 it is for listening to the secret mantra. Saying the word "some" to distinguish is to differentiate the internal categories, that is, those who have the lineage of enlightenment because they have the certainty of arising through aspiration. These abide in the yoga of the mind of aspiration on the accumulation path. Some are those who, through learning, have understood the meaning, gained familiarity and realization, and thus attained the path of seeing, the enlightened ones. These are the ones on the path of joining who open up the great lineage. Some are bodhisattvas who directly see the meaning that was not seen before as it is, thus meaning and wisdom are inseparable. These are the ones on the path of seeing who exhale great breath. Some are bodhisattva-mahasattvas who, through samadhi, repeatedly familiarize themselves with the meaning of realization, have obtained unwavering benefit for themselves, and tame others through many emanations. These are the ones on the path of meditation who have obtained great prophecies. Some are great enlightened ones who have perfected familiarity, completely perfected the dependent activity, and thus the spontaneously accomplished mind of enlightenment arises. These are the ones on the final path who have obtained the yoga of complete great power. Second, the extensive explanation: Similarly, from the five base paths that are equal in their respective shares, the established names that are known in different forms are explained separately like this, there are twelve categories. Naming from the aspect of the qualities of the path, naming from the aspect of time, naming from the aspect of example, naming from the aspect of the method of generating the mind, naming from the aspect of the order of learning, naming from the aspect of the way it arises in the continuum, naming from the aspect of lineage, naming from the aspect of the nature of the path itself, naming from the aspect of samadhi, naming from the aspect of the way of realization, naming from the aspect of meaning, naming from the aspect of vidyadhara. The first is shown from "rejoicing" to "those who have received prophecies." Because they abide in the yoga of aspiration, although they have not transformed into special powers of realization, they rejoice in the uncommon meaning of the secret mantra and strive to practice rejoicing.
Chinese
以及，对于开示大平等之体性于任何处皆不可得之义，不怖不畏，获得无生法忍的那些；以及，具有如实见之智慧眼，清净了邪见、障碍、烦恼之尘垢，对于法，具有无尘无垢、极清净之法眼的那些；以及，由于一再串习，对于相等等不再退转，获得不动，安住于不退转地的那些；以及，由于学修圆满，获得佛之名号与净土之授记，获得授记的那些，此为五种。第二，从“以欲乐趣入”至“最后有者”之间开示。此外，五种根本瑜伽中显现为不同的有：以对上师和密咒的欲乐为因，趣入真实义，第一瑜伽者，以欲乐趣入的那些；进入大乘后，以不退转的信心，信解义自证之体性，勤修精进，以信心信解的那些；如实见法，气息调顺而获得安息，获得住处，完全安住的那些；来世圆满成佛，如至尊弥勒般，一生补处的那些；此生圆满成佛，如王子义成般，最后有者的那些，此为五种。第三，从“趣入道者”至“安住”之间开示。从阿赖耶识的五种情况来看，以根本自性为因的阿赖耶识之力，以心、因二者和缘四者，即六者趣入胜道，趣入道者；以结合欲乐的阿赖耶识之力，进入学修后，与更高者结合并增长，行进者；以显现义的阿赖耶识之力，如实觉知并衡量，获得安息，远离执着而变得无惧，到达彼岸者；以无变异的阿赖耶识之力，不离意趣，为了利益他众，以化身自在地受生于不同之处，返回者；以无求安住的阿赖耶识之力，无作而安住，安住者，此为五种，即五种趣入次第。第四