Chinese
有什么必要？什么时候？需要什么样的必要？为了他人的利益？为了两者的利益？为了佛法的利益？还有，必要分为实际的和仅仅的两种。实际的又分为一般的和特殊的两种。仅仅的有法规、美观的必要和佛法的标题两种。如果想详细解释这些的意义，就按照其他论典的解释方法去做。特别是，将这个论典本身与意义结合起来解释非常重要。这里因为担心文字过多，所以没有写出来。第二，关于可靠且值得信赖的历史，列举了三点。一般来说，金刚手菩萨向五种圣族宣说密咒的历史是真实的。这里虽然说了金刚手菩萨向五种圣族宣说密咒的历史，但是，这个无垢的佛法传承最初是如何产生的呢？“诸佛持明三士夫，意趣明智耳中传，直至何者为止。”如是说。诸佛意趣相传是：诸佛普贤王如来传给五部佛的代表，五部佛传给菩萨等所有眷属。明智持明相传是：传给非人和传给人和非人两种。第一种是，释迦牟尼佛涅槃后，二十八年时，明智持明相传。文殊的见解，观世音的修法，金刚手的行为被宣说。密咒的见解、行为、修法三者的意义。文殊童子具有美丽的身体，他宣说了与诸神的身体和思想相符的法，文殊金刚利刃对天神名闻守护者说，他对宝光说，他对众生之主梵天说，他对梵天一切解脱说，他对梵天顶髻执持说，他对帝释天说，他对天神的持明聚落百千部说。这样一来，诸神也成为了菩萨的持明，成为了诸佛的继承者。观世音菩萨确定具有甘露药的身体，为了与毒龙的身体和思想相符，对龙王黑གྷྲི་ན་说，他对龙女调伏面容说，他对龙悦意喜说，他对世间安立者说，他对龙
English
What is the necessity? When? What kind of necessity is needed? For the benefit of others? For the benefit of both? For the benefit of the Dharma? Furthermore, necessity is divided into two types: actual and mere. Actual is divided into two types: general and specific. Mere includes the need for texts, aesthetics, and Dharma titles. If you want to explain the meaning of these in detail, do so according to the explanation methods of other treatises. In particular, it is very important to explain this treatise itself in conjunction with its meaning. Here, I have not written it because I am afraid of too many words. Secondly, regarding the reliable and trustworthy history, three points are enumerated. In general, the history of Vajrapani teaching the secret mantra to the five noble families is true. Here, although it is said that Vajrapani taught the secret mantra to the five noble families, how did this immaculate Dharma lineage originate? "The three victorious vidyadharas, the intention is transmitted through wisdom to the ear, until it reaches whom." As it is said. The transmission of the victorious ones' intention is: The victorious Samantabhadra transmitted it to the representatives of the five families of Buddhas, and the five families transmitted it to the retinue of Bodhisattvas and others. The transmission of vidyadhara wisdom is: transmission to non-humans and transmission to both humans and non-humans. The first is that after the passing of Shakyamuni Buddha, in the twenty-eighth year, the wisdom of vidyadharas was transmitted. The view of Manjushri, the practice of Avalokiteshvara, and the conduct of Vajrapani were taught. The meaning of the three aspects of secret mantra: view, conduct, and practice. Manjushri, with his beautiful youthful body, taught the Dharma that is in accordance with the bodies and minds of the gods. Manjushri Vajra Sharp Blade spoke to the god Grakden Chokyong, he spoke to Rinchen Odbar, he spoke to the lord of beings Brahma, he spoke to Brahma Kuntrol, he spoke to Brahma Tsugphudzin, he spoke to Indra, he spoke to the hundred thousand groups of vidyadharas of the gods. In this way, the gods also became vidyadharas of Bodhisattvas and became the successors of the Buddhas. Avalokiteshvara is definitely endowed with the body of nectar medicine, in order to be in accordance with the bodies and minds of the poisonous nagas, he spoke to the naga king Black Ghrina, he spoke to the naga maiden Taming Face, he spoke to the naga Delightful Joy, he spoke to the World Establisher, he spoke to the naga
Chinese
对于ཚོམ་བུ་འབུམ་སྡེ་。 如此，龙族也如前一样。 具有金刚手怖畏身相者，为了使夜叉们的身心一致，对夜叉གྲགས་ལྡན་མཆོག་སྐྱོངས་宣说。 他对夜叉ཀུན་ཏུ་བཟང་པོ་说。 他对夜叉སྐར་མདའ་གདོང་说。 他对夜叉ཚོམ་བུ་འབུམ་སྡེ་说。 如此，夜叉们也如前一样。 秘密主对人和非人两者说法的方式是： 这就是世尊在涅槃之际如何授记的，如下： 经部第三十三品中说： “我从此不现身后，一百一十二年中，于被称为三处天界，出现殊胜之教法精华。 在赡部洲东方的边地，对于有福缘的种姓之人，名为匝的国王，预兆将会显现。 在名为强暴者的顶端，朋友的劣等身躯，以及楞伽之主等，金刚手将会给予。” 如是说。 世尊逝世后二十八年时，五位殊胜种姓之人来到瑞玛拉雅山顶。 以二十三种不同的祈请词向十方诸佛祈祷，十方诸佛听闻后，聚集在柳林，与秘密主商议。 秘密主应允之后，导师秘密主在瑞玛拉雅山五位殊胜种姓之人面前显现，并宣说佛法，如下： 说法之处的五位殊胜种姓之人是： 天众持明者天གྲགས་ལྡན་མཆོག་སྐྱོངས་，即无边慧； 龙族中的龙王འཇོག་པོ་，即集聚慧； 夜叉中的夜叉སྐར་མདའ་གདོང་，即破除信慧； 罗刹中的罗刹楞伽十面，即具方便慧； 人众中的居士离车毗，即无垢，名为寂静慧。 这五位殊胜种姓之人聚集在一起，他们都具有领悟密咒的业缘和福分。 宣说了阿努瑜伽的经部，前七部和后七部。 如果想详细了解这些内容，请查阅总摄释论。
English
To Tshom Bu Bum De. Thus, the Nagas also became as before. The one with the body of Vajrapani, who has a terrifying form, in order to harmonize the body and mind of the Yakshas, spoke to the Yaksha Drak Den Chok Kyong. He spoke to the Yaksha Kuntu Zangpo. He spoke to the Yaksha Kar Da Dong. He spoke to the Yaksha Tshom Bu Bum De. Thus, the Yakshas also became as before. The way in which the Secret Lord taught the Dharma to both humans and non-humans is as follows: This is how the Thubpa'i Wangpo prophesied at the time of his passing into Nirvana, as follows: In the thirty-third chapter of the Sutra, it says: "After I disappear from here, in one hundred and twelve years, in what is known as the three heavenly realms, a supreme essence of the teachings will appear. In the eastern border of Jambudvipa, for a fortunate and noble person, to a king named Dza, omens will appear in advance. At the peak of what is called the Violent One, a friend's inferior body, and the lord of Lanka, etc., Vajrapani will grant." Thus it was said. Twenty-eight years after the passing of Thubpa'i Wangpo, five noble individuals arrived at the peak of Mount Rimala. They prayed to the Buddhas of the ten directions with twenty-three different supplications, and the Buddhas of the ten directions heard them. They gathered in the grove of willows and consulted with the Secret Lord. After the Secret Lord agreed, the Teacher, the Secret Lord, visibly went to Mount Rimala in front of the five noble individuals and taught the Dharma as follows: The five noble individuals to whom the Dharma was taught were: The Deva Vidyadhara, the Deva Drak Den Chok Kyong, who is Infinite Wisdom; The Naga King from the Nagas, Jokpo, who is Gathered Wisdom; The Yaksha from the Yakshas, Kar Da Dong, who is Dispelling Doubt Wisdom; The Rakshasa from the Rakshasas, Lanka Ten-Faced, who is Skillful Means Wisdom; And the human Upasaka Litsa Byi, known as Immaculate, who is called Peaceful Wisdom. These five noble individuals gathered together, all of whom had the karmic connection and fortune to realize the Secret Mantra. The Agama of Anu Yoga, the first seven and the last seven, were spoken. If you wish to elaborate on the meaning of these, please consult the General Compendium Commentary. Terminology.
Chinese
在一些人的上师，秘密主显现逝世的时候，秘密主做了能装四千万的谷仓，但因为事情小所以没有写。 特别是国王匝获得秘密真言并成就的历史，以及正直。 匝霍尔地方阿帕尔塔穆尼的国王，名叫乌达匝尼亚的儿子，也叫国王匝，也叫达黑达列，也叫印扎菩提。 这位似乎是佛陀薄伽梵亲自的弟子。 秘密主对这位大乘依怙者，秘密真言的种姓者，与对五种圣种姓宣讲阿努瑜伽法的同时，在底商阿修罗的岩洞里，修持外续密法，出现了七个梦兆。 如果详细解释它的意义，在喜马拉雅山的东南方，名叫底商阿修罗的岩洞，岩洞是八个角的珍宝，门是珍宝月牙形的，表面出现了奇异的图画，旁边有白色的岩狮呈狗的姿势，城堡也有三层楼，上面有鸟卡兰塔卡筑巢，所有的法都聚集在一个明点里，根部有自然涌出的甘露泉，前面有花布，树枝向四方伸展，像保护免受四季的敌人一样。 那棵树的花和果实变成了药，吃了能治愈各种疾病。 在那样令人愉悦的住所里，有业和福分的人才能进入，没有业和福分的人则无法进入的住所里。 有福分的国王匝，修持并居住在外续密法中，梦兆每七天梦一次，也说一天梦一次。 其中第一个梦兆是，金刚手出现在面前的虚空中，从身体的部位发出光芒，净化了所有调伏者的分别念和障碍。 从语言的部位发出教法和乘的声音，使所有调伏者都能理解。 从意之部位出现燃烧的金刚杵，融入国王的心中。 从头顶出现太阳，融入国王的头顶。 这是梦到的。 此外，在《意集经》的注释《预言金刚》中，身语意
English
At the time when some guru, the Lord of Secrets, manifested his passing away, the Lord of Secrets made a granary capable of holding four hundred million grains, but it was not written down because it was a small matter. In particular, the history of how King Dza received and accomplished the secret mantra, and the uprightness. The son of the king of Aparata Muni in the land of Zahor, named Uda Jnya, is also called King Dza, also called Daheda Le, and also called Indraputri. This one seems to be a direct disciple of the Buddha Bhagavan himself. To this Mahayana support, the lineage holder of secret mantras, the Lord of Secrets, at the same time as teaching the Anu Yoga Dharma to the five noble lineages, in the rock cave of Trisham Asura, he was practicing the outer tantra, and seven dream signs appeared. If we explain its meaning in detail, to the southeast of the Himalayas, there is a rock cave called Trisham Asura. The cave is an eight-cornered jewel, the door is a jewel crescent shape, and strange patterns appear on the surface. Beside it, there is a white rock lion in a dog-like posture. The castle also has three floors, with birds Kalantaka nesting on top. All the dharmas are gathered into a single bindu, and at the root there is a naturally emerging nectar spring. In front of it, there is a flower cloth, and the branches of the tree extend in four directions, as if protecting from the enemies of the four seasons. The flowers and fruits of that tree have become medicine, and eating them can cure various diseases. In such a pleasant dwelling, those with karma and fortune can enter, but those without karma and fortune cannot enter. The fortunate King Dza, practicing and residing in the outer tantra, dreamed the dream signs every seven days, and it is also said that he dreamed them once a day. Among them, the first dream sign is that Vajrapani appeared in the sky in front of him, and rays of light emanated from the places of his body, purifying the conceptual thoughts and obscurations of all those to be tamed. From the places of his speech, the sounds of the teachings and vehicles were proclaimed, making all those to be tamed understand. From the places of his mind, a blazing vajra appeared and dissolved into the king's heart. From the crown of his head, the sun appeared and dissolved into the king's crown. This is what he dreamed. Furthermore, in the commentary on the Gongdü, the Prophecy Vajra, body, speech, and mind
Chinese
这是“业的征兆消退”的意思。这个梦兆是所有习气障碍净除的征兆。第二个梦兆是，梦见三世一切善逝都骑在日月上，手里拿着具有千辐的金轮，为一切众生转法轮。这也是“进行佛法辩论”的意思。这个梦兆是获得佛法权力的征兆。第三个梦兆是，梦见空中形成金色云彩，显现世间的光明闪电，神奇的龙发出神圣佛法的声音，轰鸣作响。这也是“发出巨大的佛法之声”的意思。这是以慈悲向众生降下大法雨的征兆。第四个梦兆是，梦见从天空的云缝中降下甘露水流，滋润所有地方，净化所有被调伏者的分别念和障碍，所有人都发出“金刚瑜伽母”的密咒之声。这也是“降下甘露之雨”的意思。这个征兆是所有众生都能领悟密咒意义的征兆。第五个梦兆是，梦见从天空的云缝中，装有珍贵蓝色纸张的珍宝盒子里，用金印郑重写成的经书和书卷，像流星一样坠落到地上。这也是“降下珍宝之雨”的意思。这个征兆是书卷降临，或是被授予佛法之王的权力的征兆。第六个梦兆是，在那些经书和书卷上，持明者和菩萨们，有的供养，有的绕行，有的发出赞颂的声音。这也是“举行盛大的普茶”的意思。这个征兆是显示密咒伟大的预兆。第七个梦兆是，从空中听到无法形成形象的预言之声：“具有业和福分的你，伟大的福德之网啊！如何示现化身，预言胜者出现，将为有缘的你宣说殊胜的教法精要。”这个征兆是殊胜秘密的广
English
This means "the signs of karma subside." This dream sign is a sign that all habitual obscurations are purified. The second dream sign is that all the Sugatas of the three times are riding on the sun and moon, holding a golden wheel with a thousand spokes in their hands, and turning the wheel of Dharma for all sentient beings. This also means "conducting Dharma debates." This dream sign is a sign of gaining power over the Dharma. The third dream sign is that golden clouds form in the sky, lightning illuminates the world, and the miraculous dragon emits the sound of the sacred Dharma, roaring. This also means "emitting a great Dharma sound." This is a sign of raining a great rain of Dharma on beings with compassion. The fourth dream sign is that streams of nectar rain down from the clouds in the sky, moistening all places, purifying the conceptual thoughts and obscurations of all those to be tamed, and everyone utters the mantra sound of "Vajrayogini." This also means "raining down nectar." This sign is a sign that all beings can understand the meaning of the secret mantra. The fifth dream sign is that from the clouds in the sky, a precious box containing precious blue paper, with scriptures and scrolls solemnly written with golden seals, falls to the ground like a shooting star. This also means "raining down jewels." This sign is a sign that scriptures descend, or that the power of the Dharma king is bestowed. The sixth dream sign is that on those scriptures and scrolls, Vidyadharas and Bodhisattvas, some make offerings, some circumambulate, and some utter sounds of praise. This also means "holding a grand puja." This sign is a preliminary sign showing the greatness of the secret mantra. The seventh dream sign is that from the sky, a voice of prophecy that cannot form an image is heard: "You who are endowed with karma and fortune, a great net of merit! How will you manifest an emanation, prophesying the appearance of the Victorious One, and proclaim the supreme essence of the teachings to you who are fortunate." This sign is the vastness of the supreme secret.