Chinese
如是。如是降伏四魔，且不为彼所害，故名勇士。所谓天中之天，指能行饶益损害之域神等，以及神怙等假立名号之神，还有三界二十七天等生而得之天，以及下乘修习地道至究竟，获得自地果位之清净天。于彼等中，最为殊胜之天乃金刚萨埵，即向彼顶礼。第二以何信敬？谓阿阇黎佛密自敬信之。第三以何等方式信敬？谓顶礼者之堪布佛密之意，与顶礼之境金刚萨埵之心，见二者无别，即是信敬。《五次第论》云：如水注入于水，如油置于油中，自之本然智慧，善见为何即此顶礼。此乃见解证悟之顶礼。修习串习之顶礼者，如是说：何者于思择后而趣入，何者趣入即此顶礼。如是。行为殊胜之顶礼者，《瑜伽》云：身体顶礼肢体触地，语之顶礼赞颂语朗朗，意之顶礼欢喜意融融，以三门和合之门而顶礼。如是。第四为何目的而信敬者有二，即先前生起之目的，与后随者书写文字之目的。初者有四，即不侵犯导师，且显示为证悟后允许造作之表示，以及不于法性平等性中穿凿，且不损害佛法之规矩，以及圆满二资粮，且清净二障，故寂灭近于障碍之违缘，以及具有造作究竟之目的。二者有二，即具有自性殊胜了知之目的，与具有听闻讲说究竟之目的。第五辩答者，顶礼之境五部佛有差别耶？抑或无差别？若有，则佛成有好坏者。若无，则特向金刚萨埵顶礼相违耶？答曰：佛五部之意虽无高低好坏，然以所化之信解力，于此幻化网之
English
Thus. Thus, having vanquished the four maras and being unharmed by them, he is called a hero. The "god of gods" refers to the gods who benefit and harm, such as local deities, as well as the gods with imputed names, such as the Lord of Gods, and the twenty-seven gods of the three realms who are obtained by birth, and the pure gods who have perfected the practice of the stages and paths of the lower vehicles and obtained the fruit of their own ground. Among these, the most distinguished god is Vajrasattva, to whom I prostrate. Secondly, with what faith do you admire him? The master Buddha Guhyaka himself admires him. Thirdly, how do you admire him? The preceptor of the prostration, Buddha Guhyaka's intention, and the mind of Vajrasattva, the object of the prostration, are seen as inseparable, which is admiration. The *Pancakrama* says: "As water is poured into water, as oil is placed in oil, whatever is one's own natural wisdom, whatever is well seen, I prostrate to it here." This is the prostration of realizing the view. The prostration of familiarizing oneself with meditation is as follows: "Whatever enters after contemplation, whatever enters, I prostrate to it here." Thus. The prostration of excellent conduct is as follows: The *Yoga* says: "The prostration of the body, the limbs touch the ground, the prostration of speech, praise, speech is clear, the prostration of mind, joy and mind are relaxed, prostrate through the gate of harmony of the three doors." Thus. Fourthly, for what purpose do you admire him? There are two purposes: the purpose of arising in the past and the purpose of writing letters by those who follow later. The first has four purposes: to show that the teacher is not violated and that he has given permission to compose after realization, and that the nature of reality is not pierced and that the rules of the Dharma are not harmed, and that the two accumulations are completed, and that the two obscurations are purified, so that the obstacles and hindrances are pacified, and that there is a purpose of completing the composition. The second has two purposes: to have the purpose of knowing oneself excellently and to have the purpose of completing listening and speaking. Fifthly, the answer to the objection is: Is there a difference between the five Buddhas who are the object of prostration? Or is there no difference? If there is, then the Buddha becomes good or bad. If there is not, then is it contradictory to prostrate specifically to Vajrasattva? The answer is: Although there is no high or low, good or bad in the intention of the five Buddhas, here, by the power of the faith of those to be tamed, in the magical net of
Chinese
因为此时所讲的圣者和坛城的主尊是金刚萨埵，所以要顶礼。广释中说：金刚萨埵是坛城，四部诸神和天女眷属。又说：坛城主尊是殊胜者。又说：金刚萨埵所宣说的。又说：不动明王在前方。因此，因为上师自己的意修主尊是金刚萨埵，所以只向金刚萨埵顶礼。《开眼》中说：顶礼殊胜本尊。如是宣说。第二是立誓依靠历史来讲述。其中有二：为了使之可靠并令人信服而讲述历史，为了使所造不改变而立誓。第一有三：列举。总的来说，是金刚手向五部圣族宣说密咒的历史。讲述。此无垢法脉最初是如何产生的呢？《幻化网海》中说：诸佛持明三士夫，意智耳传而传承，直至所及之处。如是所说，诸佛以意传承的是：诸佛普贤王如来传给五部佛的补处，五部佛传给共同的三族姓尊主。持明以智传承的是：传给非人，以及传给人和非人二者。第一，在释迦牟尼佛逝世后二十八年间，妙吉祥童子具有美妙的身相，他宣说了与诸天身心相应的法，对天众具称名者护方神宣说。他传给宝光，他传给众生主宰梵天，他传给梵天解脱一切，他传给梵天顶髻执持，他传给自在天帝释，他传给天众持明十万眷属。如是，诸天也成为菩萨持明，成为诸佛的后裔。观世音菩萨具有甘露药的身相，他使毒龙的身心相应，对龙王黑གྷྲིརྞ་宣说。他传给龙女调伏面，他传给龙女悦意欢喜，他传给龙女安住者，他传给龙众十万眷属。如是，诸龙众之上
English
Because the being spoken of at this time and the main deity of the mandala is Vajrasattva, therefore, prostration is made. The Extensive Commentary says: Vajrasattva is the mandala, the four classes of deities and goddesses are the retinue. And it says: The main deity of the mandala is the supreme being. And it says: That which was taught by Vajrasattva. And it says: Immovable King is present in front. Therefore, because the main deity of the guru's own mind practice is Vajrasattva, therefore, prostration is made only to Vajrasattva. The Eye-Opener says: I prostrate to the sacred deity. Thus it is said. Secondly, is the vow to explain based on history. There are two aspects to this: the history is told in order to make it reliable and believable, and the vow is made to explain it so that what is composed will not change. The first has three aspects: Enumeration. In general, it is the history of Vajrapani teaching the secret mantra to the five noble families. Telling. How did this immaculate Dharma lineage first arise? The Ocean of Illusion says: The three individuals, the victorious ones and vidyadharas, are transmitted through intention, wisdom, and ear, up to where it reaches. As it is said, the victorious ones transmit through intention: The victorious Samantabhadra transmitted it to the five regent buddhas. The five families transmitted it to the three lords of the families together. The vidyadharas transmit through wisdom: It is transmitted to non-humans, and to both humans and non-humans. First, for twenty-eight years after the passing of Shakyamuni Buddha, Manjushri, who possessed the beautiful form of a youth, taught the Dharma that was in accordance with the bodies and minds of the gods, and taught it to the god Grakden, the guardian of the directions. He transmitted it to Jewel Radiance, he transmitted it to Brahma, the lord of beings, he transmitted it to Brahma Who Liberates All, he transmitted it to Brahma Crest Holder, he transmitted it to Indra, the lord of the gods, he transmitted it to the hundred thousand retinues of the vidyadharas of the gods. Thus, the gods also became vidyadharas of bodhisattvas and became the successors of the victorious ones. Avalokiteshvara, who possessed the form of nectar medicine, made the bodies and minds of the poisonous nagas harmonious, and taught it to the naga king Black Ghrina. He transmitted it to the naga maiden Taming Face, he transmitted it to the naga maiden Pleasing Joy, he transmitted it to the naga maiden Abiding One, he transmitted it to the hundred thousand retinues of the nagas. Thus, above the nagas
Chinese
也变得如此。手持金刚以忿怒威吓之身，与夜叉们的身心相应，对夜叉具名最胜守护宣说。他向夜叉普贤，他向夜叉持金刚，他向夜叉星箭面，他向夜叉群集百千部众宣说。如是夜叉们也如前一般。2.秘密主对人与非人二者说法之方式：以“逝”为基础，其差别有五种。何者逝去？即导师秘密主。又，夜叉等以秘密语及生死等调伏彼等之导师，故为夜叉秘密主；难以获得的三种圣者之库藏，无余获得，故五道显现为殊胜，故为秘密主；难以获得的诸佛之身语意，无余获得，故心续显现为智慧，故为秘密主；于宣说难以测度的秘密真言教法之士夫获得权位，故为结集者秘密主。彼等虽为意义之体性一，然此处为结集者秘密主。如海中云：“于眷属中，具缘最胜，调伏之时至，秘密主，以手印金刚作结集。”又金刚云：“无量诸佛所灌顶，秘密主，真言之库藏。”如是导师即显现逝去。于何处逝去？即猛烈持法山之修行处马拉雅。意集第五品云：“于人处之世间界，四大洲中之赡部洲，名为猛烈之山，是夜叉集会之地，于持法种姓之修行处。”又，续胜乐金刚铁疏云：“于扎霍尔国之近处，威力足踏马拉雅，天铁燃烧之顶上。”又彼之第五品云：“名为猛烈之山，此大寂静处，具智慧心要者们，大乘密咒生起之处，无有初始终结之时，为圣者们所赞叹。”如是。逝去后宣说了何种教法？即经和续的
English
It also became so. Vajrapani, with his wrathful and threatening form, in accordance with the body and mind of the yakshas, spoke to the yaksha known as the most excellent protector. He spoke to the yaksha Samantabhadra, he spoke to the yaksha Vajrapani, he spoke to the yaksha Star Arrow Face, he spoke to the yaksha gathering of a hundred thousand hosts. Thus, the yakshas also became as before. 2. The way in which the Secret Lord taught the Dharma to both humans and non-humans: Based on the word "gone," there are five distinctions. Who has gone? The teacher, the Secret Lord. Moreover, the yakshas, with secret words and as the guide who tames those births and deaths, are the yaksha Secret Lord; the three sacred treasuries that are difficult to obtain, having obtained them without remainder, the five paths appear as supreme, therefore the Secret Lord; the body, speech, and mind of the Buddhas that are difficult to obtain, having obtained them without remainder, the mindstream appears as wisdom, therefore the Secret Lord; having obtained authority as a person who expounds the secret mantra teachings that are difficult to examine, therefore the compiler, the Secret Lord. Although those are one in essence of meaning, here it is the compiler, the Secret Lord. As it says in the ocean: "Among the retinue, the most fortunate, when the time for taming arrives, the Secret Lord, with the mudra vajra, makes the compilation." And the Vajra says: "Having been empowered by immeasurable Buddhas, the Secret Lord, the treasury of mantras." Thus, that teacher manifestly departed. Where did he depart to? To the fierce mountain, the practice place of Dharma-holders, Malaya. The fifth chapter of the Compendium of Intentions says: "In the world realm of human habitation, in Jambudvipa among the four continents, the mountain called Fierce, is the place where yakshas gather, in the practice place of the Dharma-holder lineage." Also, the Iron Commentary on the Hevajra Tantra says: "Near the country of Zahor, power and strength tread down Malaya, on the peaks where heavenly iron blazes." And again, the fifth chapter of that same text says: "The mountain called Fierce, this place of great solitude, by those with the essence of wisdom, the place where the Great Vehicle secret mantras arise, without beginning or end, is praised by the holy ones." So it is. After departing, what teachings were spoken? The Agamas and Tantras.
Chinese
这些是法。为了谁的利益而降临呢？是为了天神因陀罗，即智慧无边者；龙王饶沃，即智慧如海者；夜叉星箭面，即智慧与息灭者；罗刹楞伽十面，即智慧方便具足者；以及人类中被称为无垢的离车族人，即智慧殊胜寂静者。如此这般的五位圣种姓，是为了那些证悟无漏之谛，具有正法之缘分，聚集在一起的持明者们的利益而降临的。何时降临呢？在释迦牟尼佛涅槃之际，预言密咒如何产生的时代。经部第四十三品中说：我从此处隐没后，十二年又八年后，名为三处天之境，将出现殊胜之教义精华。赡洲东方之边隅，彼具缘之人种姓，名为匝国王者，将显现往昔之征兆。名为暴恶者之顶端，友伴之萨埵卑劣身，持金刚者将显现于楞伽之主等。如是说，佛陀涅槃后二十八年之时，五位圣种姓降临于马拉雅之顶端，以二十三句祈请文向十方诸佛祈祷，诸佛听闻后，全部聚集于柳林，并命令金刚手：唉！秘密主，您是否忘记了往昔的盔甲？难道您不知道世间的痛苦吗？从慈悲中站起身来，理应消除世间的苦难。金刚手说：从无始无终以来，何时是劝请之时呢？我亦如是显现神变。如是应允后，为五位圣种姓宣说了续部和 Agama 的法。特别是匝国王获得密咒并成就的经历，以及传承和补特伽罗耳传是：在萨霍尔地方，阿帕尔塔穆尔塔的国王名为乌达匝亚纳，他的王子名为匝，是密咒的种姓。在马拉雅山，金刚手为五位圣种姓宣说密咒的加持，王子匝在梦中显现如下：在那座山的东南面，有一个叫做克里扬阿苏拉达的岩洞