Chinese
被授记为名为“那玛巴热绕贝嘉波”的国王将成佛。念诵“བྷྲཱུཾ་”（藏文，भ्रूम्，bhrūṃ，种子字）后，他的头盖骨被加持为金刚橛的宫殿。然后，所有金刚橛的本尊都以这种方式显现，据说这是为了思考所净化的对象和能净化的主体。导师的开场白结束。第三，关于续部的开场白有三个方面：密咒金刚乘何时出现？所有佛法如何归纳为九乘？这些金刚橛的续部属于三乘中的哪一乘？有这三种方式。第一点分为两部分：导师如何宣说的方式？以及在人间何时出现？第一，在外续部两类中：事部是化身释迦牟尼佛所说，行部是毗卢遮那佛所说，瑜伽无上续部是导师金刚持在法界广阔之处所说。第二，关于在人间何时出现分为两部分：有些人说，佛陀在涅槃之际预言说：“我从这里消失后，在八年又十二年后，教法的精髓将从赡部洲东南方向的光耀山出现，凭借金刚手菩萨的力量。”根据这个说法，在八年又十二年后，出现在匝国的国王面前。国王梦见所有方向都被光明充满，珍宝经卷自然显现，醒来后看到经卷就在那里。因为不认识，所以交给了空行母。据说空行母从她的宝箧中，由龙树等依次迎请出来。有些人说，光耀山的山洞里有库库日巴，问他应该知道。如意想，国王如果不知道，可能会被处决，所以先观察一下。有些人不认识，其中出现了一个金刚萨埵的修法，修持后见到了本尊，他讲解了经书，然后才出现的。自己的观点是，在所有续部中，化身释迦牟尼佛在涅槃之际，除了五种姓之外，所有弟子都聚集在一起，其中持明国王滚扎惹请问，宣说了因乘的三藏。
English
He was prophesied to attain Buddhahood as a king named "Nampar Rolpai Gyalpo." By uttering "Bhrūṃ" (Tibetan, भ್ರೂಮ್, bhrūṃ, seed syllable), his skull was blessed into the palace of Vajrakila. Then, all the deities of Vajrakila appeared in that way, and it is said that this is to contemplate the object to be purified and the subject that purifies. The Teacher's introduction is finished. Third, regarding the introduction to the tantra, there are three aspects: When did the Secret Mantra Vajrayana arise? How are all the dharmas summarized into nine vehicles? To which of the three vehicles do these Vajrakila tantras belong? There are these three aspects. The first point is divided into two parts: How did the Teacher explain it? And when did it appear in the human realm? First, in the two categories of outer tantras: Kriya Tantra was spoken by the emanation Shakyamuni Buddha, Yoga Tantra was spoken by Vairochana, and the Anuttarayoga Tantras were spoken by the Teacher Vajradhara in the vast realm of Dharmadhatu. Second, regarding when it appeared in the human realm, there are two views: Some say that Buddha prophesied at the time of his Nirvana, saying, "After I disappear from here, in eight years and twelve years, the essence of the teachings will emerge from the Glorious Mountain in the southeast direction of Jambudvipa, through the power of Vajrapani." According to this statement, in eight years and twelve years, it appeared to the king of Za country. The king dreamed that all directions were filled with light, and precious scriptures appeared spontaneously. When he woke up, he saw the scriptures were there. Because he did not recognize them, he entrusted them to the Dakini. It is said that the Dakini, from her treasure chest, had Nagarjuna and others gradually invite them out. Some say that Kukuripa was in a cave on the Glorious Mountain, and they asked him, thinking he would know. Ru thought, if the king did not know, he might be executed, so he said to observe first. Some did not recognize them, but among them, a Vajrasattva sadhana appeared, and after practicing it, they saw the deity, who explained the books, and then they appeared. Our own view is that in all the tantras, the emanation Shakyamuni Buddha, at the time of his Nirvana, gathered all the disciples except for the five lineages, and among them, the Vidyadhara king Kunjara asked, and he spoke the three pitakas of the causal vehicle.
Chinese
还有，如果不宣说果金刚乘就涅槃吗？谁会来做继承者呢？等等提问之后，佛陀说道：提问疑惑很好。那唯一真实确定的乘就是伟大的金刚乘。它会在十二种情况下出现，哪十二种呢？在消除愚昧痛苦时出现，在完全布置灯时出现，在发现过失时出现，在确定心髓为菩提时出现，在确定解释意旨时出现，在所化众生适合方便时出现，在给予加持时出现，在所有传承都出名时出现，在为了什么而做时出现，在确定显示伟大预言时出现，在完全断绝业的延续时出现，在意旨种种变化时出现，它会在一切时处出现。会变成普照光明，这样说道。继承者金刚手将会出现。这样说完就涅槃了。之后过了十二年，五个具有神圣血统的人从禅定中起身，哭泣着佛陀的逝去，聚集在喜马拉雅山有铁的山顶上，仰望天空，异口同声地说：唉玛 奇呼 唉玛 隆，智慧的明灯熄灭了，谁来消除黑暗？导师逝去后，谁来调伏魔和外道？何时才能出现真实意义的金刚密乘？何时才能用毒药来交换无价的珍宝？佛陀的教法何时才能出现？能存在多久？最终会消失在哪里？涅槃后去了哪里？住在哪里？谁来做世间无怙者的怙佑和救护？谁来做继承者呢？等等发出了二十五种悲叹。诸佛海会听到了这些悲叹，于是劝请秘密主金刚手去消除悲叹，金刚手于是来到了喜马拉雅山顶。五个种姓的人感到惊奇，问道：你是谁的父亲？谁的母亲？是哪个地方的人？回答说：我是不动金刚。伟大的空性是我的地方。伟大的金刚种姓是我的血统。父亲是无与伦比的方便。母亲是无法言说的智慧。在无始的时间里，我丢失了如意宝珠。那珍贵的宝珠甘露。
English
Also, if the fruit Secret Mantra vehicle is not spoken, will you pass into nirvana? Who will come as the successor? After asking such questions, the Buddha said: It is good to ask doubts. That only true and certain vehicle is the great Secret Mantra. It will appear in twelve situations, which twelve? It appears when dispelling ignorance and suffering, it appears when fully arranging the lamp, it appears when discovering faults, it appears when determining the essence as bodhi, it appears when definitely explaining the meaning, it appears when the disciples are suitable for the method, it appears when giving blessings, it appears when all lineages are famous, it appears when doing for what purpose, it appears when definitely showing the great prophecy, it appears when completely cutting off the continuation of karma, it appears when the meaning varies, it will appear in all times and places. It will become universally illuminating, so he said. The successor Vajrapani will appear. Having said this, he passed into nirvana. Then, after twelve years had passed, five people of noble lineage arose from their samadhi, weeping at the Buddha's passing, gathered on the summit of Mount Himalaya where there is iron, looked up at the sky, and spoke with one voice: Ema kyi hud ema klong, the lamp of wisdom has been extinguished, who will dispel the darkness? After the teacher has passed away, who will subdue the demons and heretics? When will the definitive Secret Mantra appear? When will the priceless jewel be exchanged for poison? When will the Buddha's teachings appear? How long will it last? Where will it finally disappear? Where did he go after nirvana? Where does he reside? Who will be the protector and refuge of the unprotected beings of the world? Who will be the successor? And so on, they uttered twenty-five lamentations. The Buddhas and oceans heard these lamentations, and urged the secret lord Vajrapani to dispel the lamentations, so Vajrapani came to the summit of Mount Himalaya. The five lineage individuals were amazed and asked: Whose father are you? Whose mother? What country are you from? He replied: I am Akshobhya Vajra. The great emptiness is my country. The great Vajra lineage is my lineage. The father is the supreme and immeasurable method. The mother is the inexpressible wisdom. In the time of beginninglessness, I lost my wish-fulfilling jewel. That precious jewel, the nectar.
Chinese
不忆存在却觉失落， 无解之病缠身苦， 黑暗重重迷茫中。 幸得一位良师指， 寻觅珍宝之根源， 非从他处自心觅。 得时实则无所得， 失落之中无失离。 知觉立名于无知， 失落之名徒安设。 于此详尽阐明后， 将从天人持明者， 次第相传而扬名。 如是说。又问： 恳请遣除昔日苦。 答曰： 金刚手谕示： 慧灯熄灭之苦难， 诸佛亦不入涅槃， 佛法亦不趋隐没， 为调伏愚昧成熟者， 为利乐懈怠之辈故， 示现降生入涅槃。 心性光明除黑暗。 如是说。 邪魔外道谁调伏？ 何者凶暴难调伏？ 以无我空性之力调。 如是说。 密咒何时生起？ 密咒生于所化之器中。 售卖有何过患？ 毒药甘露若互换， 二者皆毁成衰败。 如是说。 佛法何处生何处灭？ 初从无生灭中生， 终至无言说中灭。 因其无始亦无终， 虽生亦无先后别。 如是说。 从此何处去何处住？ 从此前往如是性， 住于广大遍布之刹。 心性光明宣佛法。 如是说。 无怙依者谁为怙？ 无生界之智慧彼， 乃是众生大怙依。 如是说。 佛陀之嗣谁来继？ 无数无量之胜者， 皆从轮回众生续中生。 轮回众生之续若断绝， 佛陀之嗣亦将断。 化身自生复自灭， 彼性之中无隐没。 已逝未逝本一味， 离与未离何处寻？ 如是等等广为宣说，故得解脱。 因此，仅是遣除愚昧之苦，即是密咒生起之义。 第二，所化众生堪能之时，亦是密咒生起之时，如调伏鲁扎时亦有生起之授记之开端已然宣说完毕。 密咒之生起方式已完结。
English
Not remembering existence, yet feeling loss. Tormented by an incurable disease, Wandering in darkness, gloom, and obscurity. A noble spiritual friend then pointed out, Searching for the root of the precious jewel, Not found from others, but found from oneself. In the very finding, there is no finding, In the very loss, there is no separation from loss. Knowledge is labeled as found for the unknowing, The term 'lost' is merely affixed. Here, having discussed and clearly explained, It will gradually be transmitted and become famous From the vidyadharas of gods and humans. Thus it was said. And again asked: 'Please dispel the suffering of the past.' Having done so, The Lord of Secrets proclaimed: 'The suffering from the extinguishing of the lamp of wisdom, Even the Buddhas do not fully pass into nirvana. The Dharma also does not decline, But for taming those who ripen in ignorance, For the sake of benefiting the lazy, They appear, then show passing into nirvana. The nature of mind, clear light, dispels darkness.' Thus it is. Who subdues the demons and heretics? Those who are cruel and untamed? They are subdued by the power of selflessness and emptiness. Thus it is. When do the secret mantras arise? The secret mantras arise from the vessel of those to be tamed. What is the fault of selling them? Exchanging poison for nectar, Both are ruined and become destroyed. Thus it is. Where does the doctrine arise and where does it decline? Initially, it arises from the unborn and unceasing. Ultimately, it ceases into the inexpressible. Because there is no beginning or end, Even when it arises, there is no before or after. Thus it is. From here, where do you go and where do you abide? From here, you go to Suchness itself, You abide in the vast, all-pervading realm. You proclaim the doctrine of the mind's clear light. Thus it is. Who is the protector and refuge for the unprotected? The wisdom of the unborn realm, Is the great protector and refuge for sentient beings. Thus it is. Who will be the successor to the Buddha's lineage? The countless victorious ones, Arise from the lineage of sentient beings in samsara. If the lineage of sentient beings in samsara is cut off, The Buddha's lineage will also be cut off. From emanation, self-arisen, self-pacified, In that very nature, there is no decline. The past and the not-past are one and the same, Where is separation and non-separation? Thus and so forth, it was extensively taught, thus it is dispelled. Therefore, merely dispelling the suffering of ignorance is the meaning of the arising of secret mantra. Secondly, when the being to be tamed is ready, that is also when the secret mantra arises, as the beginning of the prophecy of arising at the time of taming Rudra has already been taught. The manner of the arising of secret mantra is complete.
Chinese
第二，如何将一切法归纳为九乘？分为两种：从三身解释的方式和解释为九乘次第。第一种：从根本续《金刚忿怒》中说：“在这圆满之处，处于无生无死的境界，处于无戏论无收集的境界，自性即是金刚法界中，从法身的加持，报身中，我以导师的方式显现。不违背金刚的意义，将好好地解释续部。”因此，首先法身的导师有三种：导师是无戏论的智慧。“一切佛的智慧身。”处所是法界：“自性即是金刚法界中。”眷属是自显现：“燃烧的忿怒尊令人畏惧。”报身有三种：导师是光和持续燃烧。“以燃烧的蓝色大武器。”处所是色究竟天：“从虚空的中央。”眷属是忿怒尊和忿怒母。“有顶金刚橛本尊。”化身有三种：导师是金刚持。“金刚忿怒断除嗔恨。”处所是莲花处：“在身体的界限中自我生起。”眷属是六道众生化为本尊。“有顶金刚橛本尊。”因此，由于宣说了报身和化身二者的续部，所以说：“是大誓言或大化身降临之时。”第二种：因此，从根本续《金刚忿怒》中说：“执着常断差别之人，世间孩童低劣之辈，执着所取能取的声闻，自生执着自心之人，因果相违的菩提心，如王一般的克里亚，以真实朋友方式的瑜伽，执着见行的邬波瑜伽，仅仅相似而非真实意义。殊胜的金刚橛，仅仅是各种心识的幻化。从摩诃瑜伽的续部中生起。心性如幻的自性上，如阿努瑜伽的道那样禅修。在无生无灭无戏论的，阿底瑜伽的果中圆满。为何方便和智慧的界限，是自生智慧的缘故。”因此，所说的九乘是下根器三种，中根器三种，上根器三种。