Chinese
通过土地之间的（方式）来指示。以简要指示的方式，所说的“勇士金刚持国王”以三个词详细解释：善于调伏魔等难以调伏者的方法，具有摧毁所有邪恶军队的力量，所以是伟大的勇士。摧毁轮回的敌军，成为超越世间一切烦恼和习气的至胜者。诸佛为了表示授予其秘密主之位，手持金刚交杵，因此被称为金刚手或金刚持。他圆满了自利之意，以慈悲心促使他利益他人而感到欢喜。从意义之座，即不动的意念，或从象征之座起身。为了表示具有十力，向四方各迈出十步，从而震动大地，放射光芒，用光净化显现，使一切都适合成为容器，并将所有光芒收回等等，普遍示现各种伟大的神变，从而显现加持。对于罗刹和龙等世间邪恶的首领，以及具有神圣血统者，通过幻化成具有咒语资格者来授记，如预言般，通过积累资粮来净化业障，并通过修习续部，使他们充分具备资格。因此，为了符合诸佛导师预言未来将出现密咒的方式，通过享用咒语的意义，也聚集了那些必然具备巨大福德和巨大资格的眷属。因此，能仁以化身的方式示现十二行仪，并赐予三个教诲，从而宣说了根本续。正如预言的那样，为了阐明这些意义，后来由释续来指示，所以现在这个时代必然降临。为了预言密咒所表达的意义的特征，即轮回本身不被抛弃，而是原本就存在于法性的精华中。如四种神通的主宰，十方诸佛的加持所说，一般来说，所有密咒，特别是汇集了诸佛意趣的教义的殊胜精华，是极其稀有和卓越的。以前，我金刚手从诸佛那里听闻了四种方式，然后如何讲述
English
It is indicated through the space between the lands. In a concise manner, the "Hero Vajradhara King" is explained in detail with three words: skilled in methods of subduing those difficult to tame, such as demons, and possessing the power to destroy all evil armies, therefore being a great hero. Having overthrown the enemy forces of samsara, he has become the supreme victor over all afflictions and habitual tendencies of the world. All Buddhas, as a sign of bestowing the position of secret lord, hold the vajra crossed, hence being known as Vajrapani or Vajradhara. Having perfected the intention for his own benefit, he rejoices as compassion motivates him to benefit others. From the seat of meaning, the unwavering intention, or having arisen from the symbolic seat. As a sign of possessing the ten powers, he shakes the earth by taking ten steps in each of the four directions, radiating light, purifying appearances with light, making everything suitable as a vessel, and retracting all the light, etc., universally displaying all kinds of great miracles, thereby manifesting blessings. For the leaders of the world's evil, such as rakshasas and nagas, and those with sacred lineage, by transforming into those qualified for mantra, as prophesied, through accumulating merit to purify obscurations, and through practicing the tantra, making them fully qualified. Therefore, in accordance with the way the Buddhas predicted that secret mantras would appear in the future, by enjoying the meaning of the mantra, also gathering retinues who are certain to possess great merit and great qualification. Therefore, the Thubpa manifested the twelve deeds in an emanation body, and bestowed three instructions, thereby proclaiming the root tantra. As prophesied, in order to clarify these meanings, later it is indicated by the explanatory tantra, so now this present time will inevitably arrive. In order to prophesy that the characteristic of the meaning expressed by the secret mantra, that samsara itself is not abandoned, but is originally present in the essence of dharmata. As the lord of the four miracles, as said by the blessings of the Buddhas of the ten directions, in general, all secret mantras, and in particular, the supreme essence of the teachings that gathers the intentions of all Buddhas, is extremely rare and excellent. Previously, I, Vajrapani, having heard from all the Buddhas in the four ways, then how to tell.
Chinese
并且如预言的那样，现在也应该与具缘的五种姓氏等进行讨论。正如《珍宝装饰》中所说：‘未经传承，我无法亲眼见到，仅凭听闻不足以作为衡量。必须讲解，教导，并且汇集统一的观点。’或者，应该像以前的化身所说的那样，将密咒未来出现的方式连接起来。第二部分，从“猛烈”到“讨论了”，阐述了：罗刹洲，海的尽头，各种野兽的栖息地，山顶有铁雷，暂时以有意义的名称命名，被称为猛烈山。普通人难以到达，这个非常偏僻的大寺院是过去、现在、未来三世的逝者，具有智慧本质者们，最初和最终无时无刻不在的地方，是诸佛赞叹山之功德的地方，就像金刚座一样永不磨灭，密咒中如是说。因此，对于无始无终的无量诸佛的教法，密咒也将在这样的地方显现。因此，应该在那片偏僻神圣的土地上，在那伟大的寺院中传授。传授者也应该是从始至终的诸佛，在各自的净土中，心的坛城自性光明，如镜中影像般无杂无染地完全显现密咒乘之王的化身，他们预言这些化身将追随过去而来。因此，金刚持我，不仅在此时，而且在无始无终之时，无论何时被劝请，都将以神变来传授密咒。因此，即使在现在这个时候，由于有劝请者出现，我也会像以前那样，以神变显现并传授。’这样讨论并承诺了。这些话语清楚地表明了秘密主就是佛陀本身。章节的名称是：诸佛意合大经中，那些卑劣之身的高尚者的痛苦，
English
And as prophesied, it should now also be discussed with the five fortunate lineages and others. As it says in the Ornament of Jewels: 'Without transmission, I cannot see it directly, and hearing alone is not sufficient as a measure. It must be explained, taught, and the unified view must be gathered.' Or, it should be connected as the previous incarnations said, how the secret mantra will appear in the future. The second part, from "Fierce" to "discussed," explains: the island of Rakshasas, the end of the sea, the habitat of various wild beasts, the mountain with iron thunder on its peak, temporarily named with a meaningful name, known as Fierce Mountain. Difficult for ordinary people to reach, this very secluded great monastery is the place where the Sugatas of the three times, past, present, and future, those with the essence of wisdom, are without beginning or end, and the noble Buddhas praise the qualities of the mountain, like Vajrasana, indestructible, as it is said in the secret mantra. Therefore, for the teachings of the immeasurable Buddhas without beginning or end, the secret mantra will also appear in such a place. Therefore, it should be taught in that secluded and sacred land, in that great monastery. The teachers should also be the Buddhas from beginning to end, in their respective pure lands, the mandala of the mind, naturally luminous, like an image in a mirror, completely revealing the king of secret mantra vehicles without mixture or impurity, they prophesy that these incarnations will follow the past. Therefore, Vajradhara, I, not only at this time, but also at any time without beginning or end, whenever I am urged, will teach the secret mantra with miraculous powers. Therefore, even at this present time, because there are those who urge me, I will appear and teach with miraculous powers as before.' Thus he discussed and promised. These words clearly show that the Lord of Secrets is the Buddha himself. The title of the chapter is: From the Great Sutra of the Union of the Intentions of All Buddhas, the suffering of those noble ones with inferior bodies,
Chinese
与瓦日和秘密主商议解决，劝请后承诺的第四品阐释清楚。第三部分分二：总的来说，显示；分别显示调伏者的提问回答。第一部分分二：开场白和正式集会，加持国王乍（ཛཿ，梵文天城体：जः，梵文罗马拟音：jaḥ，汉语字面意思：种子字）显现为梦兆。第一部分是：从“此后”到“感到安乐”之间显示。此品显示的是不了义。上面请求后，从那里引导的承诺，在那个时间和地点。调伏者国王如是说后，圆满的地方，人类的处所，世界的界，四大部洲中特别殊胜的地方，赡部洲的支分，名为猛烈的山，即著名的马来山。一般来说，夜叉聚集，特别是调伏者秘密主亲自降临，是显示密咒的土地。像这样持有密咒之法，获得种姓成就的殊胜法地，非凡夫所能前往，加持大，吉祥，令人愉悦的住所，以大悲的力量，用密咒调伏众多有情，显现并前往轮回的处所之地，身体显现在所化众生面前。以其加持，外在的土地真实震动，内在的土地从下往上跃升，完全震动。如后面所说，从下面发起，以奇妙的神变，外在的清净刹土，内在生起禅定，清净所化众生的所有分别和障碍，显现为最极秘密大乐。第二部分是：从“以前”到“显现为梦兆”之间显示。以前，在导师释迦牟尼佛还未涅槃住世之时，获得将要显现此密咒大乘之王的授记，具有殊胜的福分。身体是下劣有情的凡人，但心领悟密咒，所以确定是殊胜的种姓。在四种姓中最为殊胜的国王种姓，具有高尚的品格，具有羞耻感，不放荡或伟大。名为王子乍（ཛཿ，梵文天城体：जः，梵文罗马拟音：jaḥ，汉语字面意思：种子字）
English
Having consulted with Varil and the Lord of Secrets to resolve, and after being urged, the fourth chapter, which clearly explains the promise, is presented. The third part has two sections: generally presenting, and specifically presenting the Tamer's answers to questions. The first part has two sections: the introduction and the actual assembly, and the appearance of the blessing king Ja (ཛཿ, Devanagari: जः, Romanized Sanskrit: jaḥ, Literal meaning: seed syllable) as a dream omen. The first part is shown from "Then" to "appears blissful." This chapter shows the provisional meaning. After requesting above, the promise to lead from there, at that very time and place. After the Tamer King said that, the perfect place, the realm of humans, the realm of the world, a special place among the four continents, a branch of Jambudvipa, the mountain called Fierce, also known as the Malaya Mountain. In general, yakshas gather, and in particular, the Tamer, the Lord of Secrets, himself comes, it is the land holding the secret mantra. Such a holder of the secret mantra dharma, a sacred dharma place where those who have attained lineage accomplishment cannot go, with great blessings, auspiciousness, and a delightful abode, by the power of great compassion, subduing many beings with secret mantras, manifesting and going to that place of samsara, the body appearing to the beings to be tamed. By its blessing, the outer earth actually shakes, and the inner earths rise from below, completely shaking. As mentioned below, arising from below, with wonderful miracles, the outer pure realms are purified, and inwardly generating samadhi, purifying all the conceptual obscurations of the beings to be tamed, appearing clearly as the supreme secret great bliss. The second part is shown from "Before" to "appeared as a dream omen." Before, when the Lord Shakyamuni himself was still alive and residing, having received the prophecy that this king of the great secret mantra vehicle would appear, possessing supreme fortune. The body is a lowly human being, but the mind understands the secret mantra, so it is certainly a noble lineage. The king's lineage, the most excellent of the four castes, possessing noble character, with a sense of shame, not dissolute or great. Named Prince Ja (ཛཿ, Devanagari: जः, Romanized Sanskrit: jaḥ, Literal meaning: seed syllable)
Chinese
因此，由于诸佛的授记和密宗讨论会召开的加持，身语意融入标志等七者在梦中显现。这位国王也被称为百施之子。第二部分分为两部分：提问和回答。第一部分，从“那时”到“问什么”，表明了密宗产生的讨论会召开后，见到导师之时，楞伽等具有神圣血统的人们，明白了遗嘱的意义，金刚手菩萨降临，密宗即将产生，心中充满喜悦，对是否是导师产生了怀疑。为了辨认出哪位是导师，提出了六个充满自信的问题，以神圣的姿态问道：唉玛，真是太稀奇了！伟丈夫，您是谁？从哪里来？您的道路是如何产生的？依靠什么而来，去向何方？为了什么目的而来？第二部分是回答，将六个问题的答案一一对应，以交错的方式清楚地阐述，并按照顺序，导师迎接并交谈，详细讲述了十七个故事，以宏大的方式回答。首先是六个问题：谁的答案是金刚萨埵，三有的亲友；从哪里来的答案是从大空性，轮回涅槃无别中而来；如何来的答案是从自性和遗迹两个方面回答；依靠什么的答案是依靠上师和**乘而来；去向何方的答案是去往善恶混杂的欲界；为了什么目的的答案是为了寻找眷属的心性而来。第一部分，从“大神通”到“唯一的亲友”，表明了神通的主人，伟大的金刚手菩萨这样回答道：我，自利之本体，绝不动摇于边际的分别念，名为吉祥不为烦恼所扰的金刚萨埵。利他之本体，心怀慈悲而动摇，是三有唯一的亲友和伟大的救怙主。第二部分是空性。
English
Therefore, due to the blessings of the Buddhas' prophecies and the convocation of the tantric discussion, the seven aspects such as the merging of body, speech, and mind into symbols appeared as omens in dreams. This king is also called the son of Indra. The second part is divided into two parts: questions and answers. The first part, from "At that time" to "asked what," indicates that after the convocation of the tantric origins discussion, when the teacher was seen, those of noble lineage such as Lanka understood the meaning of the testament, that Vajrapani had descended, and that tantra was about to arise, filling their hearts with joy, and they had doubts about whether it was the teacher. In order to recognize which one was the teacher, they asked six questions full of confidence, asking in a sacred manner: Emaho, how wonderful and amazing! Great man, who are you? Where do you come from? How did your path arise? Relying on what do you come, and where are you going? For what purpose have you come? The second part is the answer, corresponding to the answers to the six questions one by one, clearly explaining in an interlaced manner, and in order, the teacher greets and converses, detailing the seventeen stories, answering in a grand manner. First, there are six questions: Whose answer is Vajrasattva, the friend of the three realms; from where the answer is from the great emptiness, the non-duality of samsara and nirvana; how the answer is answered from the aspects of self-nature and traces; relying on what the answer is relying on the guru and the Mahayana; where to go the answer is going to the desire realm where good and evil are mixed; for what purpose the answer is to seek the mind-nature of the retinue. The first part, from "Great Miraculous Power" to "the only friend," indicates that the master of miracles, the great Vajrapani, answered thus: I, the essence of self-benefit, never waver in the conceptualizations of the extremes, called the glorious Vajrasattva who is undisturbed by afflictions. The essence of benefiting others, moved by compassion, is the only friend and great protector of the three realms. The second part is emptiness.