English
Bodhisattvas, Vidyadharas, and all Victors are included. The collector of all three is Vajrapani himself. The time is the time of hearing from the four bodies, and also the twelve modes of manifestation. The teaching is the luminous mandala of the mind, the secret mantra as it is. Moreover, the Vajra Holder spoke for the meaning of the three syllables. In short, it is the beginning of the five bodies. The beginning of the prophecy lineage is four: the cause, condition, essence, and combination of the beginning. Among these, the cause is the cause of the cause and the cause. Among these, the cause of the cause is that Shakyamuni Buddha, near his passing into Nirvana, gathered his retinue and left three instructions for the retinue, prophesying the future emergence of secret mantras through the twelve modes of manifestation. The cause is that after the teacher Shakyamuni Buddha passed away, five noble Vidyadhara Bodhisattvas gathered at the summit of Mount Malaya and uttered twenty-three cries of sorrow. The condition is that the Buddhas heard the cries of sorrow and gathered in the palace of the one with long stems, urging Vajrapani to turn the wheel of Dharma in the world, and Vajrapani also agreed. There are six aspects to one's own essence: the teacher is Vajrapani himself, to explain who the teacher is, the retinue asked, and the history was told within the retinue. Among these, the name or essence is Vajrapani, the king who subdues harm, Akshobhya Vajrasattva. The nature of the place is uncertain and certain; uncertain is that the fields are different. Certain is the land of Lanka, the summit of Mount Malaya, the place of accomplishment of the Dharma-holding lineage. The retinue is those of pure Vidyadhara lineage. The collector is the ten-faced Rakshasa, the lord of Lanka. The time is twenty-eight years after the passing of Shakyamuni Buddha. The essence of the teaching is this tantra itself. The combination with the beginning is that the earth shook as he descended with great compassion. Therefore, Vajrapani said in the retinue, 'Where, to whom, and when did I hear this tantra?' To generate joy in the retinue, he told the beginning of the source of the reason. To ripen the disciples in the human realm, he showed the beginning of the blessing lineage.
Chinese
是为共同和传承之眷属的灌顶。有些人不明白道理，说释迦牟尼佛是导师，这是没有见过续部边际的愚笨之见，因为释迦牟尼佛涅槃后，此教法才被宣说。有些加持的开端在下面第四十七个中提出，是扰乱续部和预言传承的开端，此时应努力，开端也随顺。开端也出自此品，无论根本支分，迎接恭敬和提问，从场合中开启话题。如是说，在此处结合有三，导师金刚手菩萨迎接，五贤圣眷属恭敬提问，导师和眷属双方从场合中开启话题。这些是与预言传承的开端相结合。第一个开端追随续部来源的开端，开启话题为眷属灌顶，开启话题为宣说续部。其中第四十八个开启话题为眷属灌顶也有六个，因为佛母劝请而从地上起身，导师安住于身语意平等性中，佛母劝请从意念中起身，以譬喻显示劝请起身，导师起身之后，从二十四种嬉戏之门进入结合，佛母劝请从结合的安乐中起身，导师起身为眷属们进行秘密灌顶。开启话题为宣说续部也有，佛母劝请宣说续部，导师为了等待请求而默然安住，眷属们以身语意功德事业二十五种方式赞颂，祈请宣说续部，祈请后导师放出光芒，从光芒中显现其他乘的开端，导师入于金刚庄严三摩地，遮止非器者，共同的眷属们祈请加持我等，导师放出光芒，显示加持共同眷属的象征。显示必要关联
English
It is for the empowerment of the retinue of Samaja and Parampara. Some who are ignorant of the meaning say that Shakyamuni Buddha is the teacher. This is a foolish view that has not seen the limits of the tantras, because this teaching was spoken after Shakyamuni Buddha's Nirvana. Some topics of blessings are brought up in the forty-seventh below, which are the beginning of disturbing the tantras and the lineage of prophecies. One should strive at this time, and the beginning is also in accordance. The beginning is also from this chapter itself: Whatever root branches there are, welcoming, respect, and questions are asked, and topics are initiated from the occasion. As it says, there are three to combine here: the teacher Vajrapani welcomes, the five noble retinue respectfully ask questions, and both the teacher and the retinue initiate topics from the occasion. These are combined with the initiation of the lineage of prophecies. If the first topic follows the topic of the origin of the tantras, then initiating the topic is to empower the retinue, and initiating the topic is to explain the tantras. Among them, the forty-eighth, initiating the topic is to empower the retinue, also has six: Because the mother urged him to rise from the ground, the teacher abides in the equality of body, speech, and mind, the mother urged him to rise from his intention, showing the urging to rise with examples, after the teacher rose, he entered into union through the twenty-four doors of play, the mother urged him to rise from the bliss of union, and the teacher, having risen, bestows the secret empowerment on the retinue. Initiating the topic to explain the tantras also includes: the mother urges to explain the tantras, the teacher remains silent, waiting for the request, the retinue praises with twenty-five aspects of body, speech, mind, qualities, and activities, and requests to explain the tantras, after the request, the teacher emits light, and from the light, the topics of other vehicles appear, the teacher enters into the Vajra Ornament Samadhi, cutting off those who are not vessels, the common retinue prays, "Bless us," and the teacher emits light, showing the sign of blessing the common retinue. Showing the necessary connection.
Chinese
在第四十八品中说：“联系的支分有四种，即讲述者、所讲述的事物、必要联系。最后两种被归纳为四种。”因此，讲述者、所讲述的事物、联系和必要。其中，讲述者是，以调伏的意图，向导师及其眷属宣说。这里，讲解者是金刚手，第四十九品中已说明。所讲述的事物是续部的意义。联系也有两种：以因和果的方式联系，即金刚萨埵所宣说的心的如来藏所生，与薄伽梵的心相联系并从心中产生；以方法和从方法产生的方式联系，即导师灌顶后，金刚手获得灌顶，从而转法轮。必要也有，必要和必要的必要。其中，必要是，续部的意义与母亲和助缘一起。必要的必要是五种瑜伽和三种瑜伽的最终果位圆满。以引导续部意义的十种确定的意义，以理由的支分和确定的结合的支分来显示续部的意义，这有两种：道和助缘。其中，道是，以所追求的意义而最终产生的具有能力之五种瑜伽，上等、中等十种、下等四十种，这是两种确定。以此成就的助缘是，十种学处之边，四种确定和结合的分别，四种法印，四种特征，四种学处，四种心，四种必要联系，进入坛城的四种支分，近修和成就四种，总共三十二种，这是两种确定。为了利益他人而出现的二十八种，以及除此之外的成就、坛城、供养和事业等都包括在内。在具有助缘的上述道的场合，各自的续部，圆满的程度，生起的方式，与自己的助缘相结合，获得这些，稳定，达到程度，以及各自具有的征兆等意义都应理解，在适当的时候也会显示。讲述续部的必要是，俱生的
English
In the forty-eighth chapter, it says: "The limbs of connection are fourfold: the speaker, the spoken, the need for connection. The latter two are summarized into four." Therefore, the speaker, the spoken, the connection, and the need. Among these, the speaker is: with the intention of subduing, it is taught to the teacher and his retinue. Here, the explainer is Vajrapani, as explained in the forty-ninth chapter. The spoken is the meaning of the tantra. The connection is also twofold: connected as cause and effect, that is, born from the Tathagatagarbha of the mind proclaimed by Vajrasattva, connected with and arising from the heart of the Bhagavan; connected as method and arising from method, that is, after the teacher bestows empowerment, Vajrapani receives empowerment, thereby turning the wheel of Dharma. The need is also: the need and the ultimate need of the need. Among these, the need is: the meaning of the tantra together with the mother and conditions. The ultimate need of the need is the ultimate perfection of the fruits of the five yogas and the three yogas. Showing the meaning of the tantra with the ten definitive meanings that lead the meaning of the tantra, with the limbs of reason and the limbs of definitive combination, there are two: the path and the conditions. Among these, the path is: the five yogas with the ability to ultimately produce the meaning that is sought, the superior, the medium ten, and the inferior forty, these are two certainties. The conditions accomplished by this are: the ten limits of training, the four determinations and combinations of discrimination, the four Dharma seals, the four characteristics, the four trainings, the four minds, the four necessary connections, the four limbs of entering the mandala, the four approaches and accomplishments, a total of thirty-two, these are two certainties. The twenty-eight that arise for the benefit of others, and in addition to that, accomplishments, mandalas, offerings, and activities, etc., are all included. In the case of the above paths with conditions, the respective tantras, the degree of completion, the manner of arising, being combined with one's own conditions, obtaining these, stability, reaching the degree, and the meanings such as the signs that each possesses should be understood, and will also be shown at the appropriate time. The need for explaining the tantra is: the co-emergent
Chinese
为眷属们宣说，以及为了未来传承的眷属们，由金刚手为了调伏三类所化众生而宣说了三乘，以及对于四种根器，结合四种宣说密咒的方式而作了开示。忆念恩德的赞颂，也是对导师的赞颂，以及对秘密续部的赞颂。因为这是教证，所以有教证的四种断除之说的阐释，以及因为是口诀，所以用三个根本来阐释，这在续部本身中已经很清楚了，因为没有必要在开头重复说明，所以这里没有提及。因此，有些人认为将基、道、果，或者续、教证、口诀这三种方式来阐述意义，并将续部的意义归纳为十二种产生方式，这是对历史和时间上续部意义的总结，实际上是对意义的迷惑。为什么这么说呢？虽然有十二种产生方式，但是这些完整出现的教法，除了这个续部之外没有其他的了。这个的意义就像所说的那样。其中，为了引导下等根器者，以十个譬喻来象征十个词语的支分，并以乐于接受的方式来讲解词句。引导之词。而且，以如狮子跳跃般的说法，首先展示了无为瑜伽的理解方式，那么通过揭示印度、勃律和西藏的名称，理解的方式是怎样的呢？在印度语中：萨尔瓦 达塔噶塔 चित्त 嘉纳 古赫亚 阿尔塔 噶尔巴 哈 瓦吉拉 达纳 达特拉 (सर्वतथागतचित्तज्ञानगुह्यार्थगर्भहवज्रतन्त्र，sarvatathāgatacittajñānaguhyārthagarbhahavajratantra，一切如来心智秘密义藏金刚怛特罗)。悉地 瑜伽 阿嘎玛 萨玛扎 萨尔瓦 维迪亚 苏特拉 玛哈亚那 阿比萨玛亚 达尔玛 帕尔尤亚 维比亚哈纳 纳玛 苏特拉(सिद्धि योगा आगम समाज सर्व विद्या सूत्र महायान अभिसमय धर्मापर्याय विव्यहना नाम सूत्र，siddhi yogā āgama samāja sarva vidyā sūtra mahāyāna abhisamaya dharmāparyāya vivyahanā nāma sūtra，成就瑜伽阿笈摩集合一切明咒大乘现观法门差别名经)。在勃律语中：洪奔日提尔，毕布贝提尔，提塔星，温温，杭邦日，温毕苏，贝日，谢哈尔毕，玛江奎，当若提。据说这是由译师达摩菩提和切赞杰将印度语翻译成勃律语的。将这些进行比较和翻译，因为提及了可靠的来源，所以不会有疑惑，并且为了能够用自己的语言理解，所以依次翻译，一个词也可以直接或间接翻译，比如“bhri dharya tha bhri dha su”和“温毕苏”的所在地需要交替。从这些中，在藏地翻译成语言一致的是译师达那Rakshita和切赞杰的历史记载。