T20n1128_最上大乘金剛大教寶王經

大正藏第 20 冊 No. 1128 最上大乘金剛大教寶王經

No. 1128

最上大乘金剛大教寶王經卷上

西天譯經三藏朝散大夫試鴻臚卿傳教大師臣法天奉　詔譯

如是我聞。一時世尊。在廣嚴城菴羅樹園。與大苾芻眾六十萬人俱。其名曰尊者大迦葉尊者優樓頻螺迦葉。尊者那提迦葉尊者須菩提。尊者尊那尊者大目乾連。尊者舍利弗尊者劫賓那。尊者摩呬捺啰尊者優波梨。尊者阿難。如是等苾芻眾六十萬人俱。復有菩薩摩訶薩。其名曰師子威德菩薩摩訶薩。地藏菩薩摩訶薩。虛空藏菩薩摩訶薩。普賢菩薩摩訶薩。金剛手菩薩摩訶薩。除蓋障菩薩摩訶薩。觀自在菩薩摩訶薩。妙吉祥菩薩摩訶薩。寶星菩薩摩訶薩。缽訥摩俱母那菩薩摩訶薩。常堅固身菩薩摩訶薩。寶嚴海慧菩薩摩訶薩。清凈妙音聲菩薩摩訶薩。燈光明菩薩摩訶薩。得妙音聲菩薩摩訶薩。如意光明菩薩摩訶薩。遍往世界如師子行菩薩摩訶薩。清凈無垢金光明菩薩摩訶薩。善威儀善行菩薩摩訶薩。從地踴持世王菩薩摩訶薩。天言說堅固音聲菩薩摩訶薩。得一切法自在菩薩摩訶薩。慈氏菩薩摩訶薩。如是等菩薩摩訶薩六百萬人俱。

爾時世尊從於口中放大光明。其光晃曜過於日月而有眾色。所謂青色。黃色

【現代漢語翻譯】現代漢語譯本《最上大乘金剛大教寶王經》捲上

西天譯經三藏朝散大夫試鴻臚卿傳教大師臣法天奉詔譯

如是我聞。一時，世尊在廣嚴城（Vaishali）菴羅樹園（Amra garden）。與大比丘眾六十萬人俱。他們的名字是：尊者大迦葉（Mahakashyapa），尊者優樓頻螺迦葉（Uruvilvakashyapa），尊者那提迦葉（Nadikashyapa），尊者須菩提（Subhuti），尊者尊那（Chunda），尊者大目犍連（Mahamaudgalyayana），尊者舍利弗（Shariputra），尊者劫賓那（Kapinna），尊者摩呬捺啰（Mahindra），尊者優波離（Upali），尊者阿難（Ananda）。如是等比丘眾六十萬人俱。復有菩薩摩訶薩，他們的名字是：師子威德菩薩摩訶薩（Simhavikridita），地藏菩薩摩訶薩（Ksitigarbha），虛空藏菩薩摩訶薩（Akasagarbha），普賢菩薩摩訶薩（Samantabhadra），金剛手菩薩摩訶薩（Vajrapani），除蓋障菩薩摩訶薩（Sarvanivaranaviskambhin），觀自在菩薩摩訶薩（Avalokiteshvara），妙吉祥菩薩摩訶薩（Manjushri），寶星菩薩摩訶薩（Ratnaketu），缽訥摩俱母那菩薩摩訶薩（Padmakumudana），常堅固身菩薩摩訶薩（Nityasthirakaya），寶嚴海慧菩薩摩訶薩（Ratnavyuhasagaramati），清凈妙音聲菩薩摩訶薩（Vishuddhasubhasvara），燈光明菩薩摩訶薩（Dipamkara），得妙音聲菩薩摩訶薩（Praptasubhasvara），如意光明菩薩摩訶薩（Manicandra），遍往世界如師子行菩薩摩訶薩（Sarvalokagamisimhavikrama），清凈無垢金光明菩薩摩訶薩（Vimalakanakavarna），善威儀善行菩薩摩訶薩（Susambuddha），從地踴持世王菩薩摩訶薩（Bhugarbha），天言說堅固音聲菩薩摩訶薩（Brahmaghoshasthirasvara），得一切法自在菩薩摩訶薩（Sarvadharmajit），慈氏菩薩摩訶薩（Maitreya）。如是等菩薩摩訶薩六百萬人俱。

爾時，世尊從口中放出大光明。其光晃耀，勝過日月，並且有各種顏色，即青色、黃色。

【English Translation】 English version The Sutra of the Supreme Great Vehicle, the Treasure King of the Vajra Great Teaching, Volume 1

Translated by the Tripitaka Master Fa Tian of the Honglu Temple, bearing the title 'Minister of Instruction' from the Western Heaven Translation Bureau, under Imperial Decree.

Thus have I heard. At one time, the World Honored One was in the Amra garden in the city of Vaishali (廣嚴城). He was with a great assembly of six hundred thousand Bhikshus (苾芻). Their names were: Venerable Mahakashyapa (大迦葉), Venerable Uruvilvakashyapa (優樓頻螺迦葉), Venerable Nadikashyapa (那提迦葉), Venerable Subhuti (須菩提), Venerable Chunda (尊那), Venerable Mahāmaudgalyāyana (大目乾連), Venerable Shariputra (舍利弗), Venerable Kapinna (劫賓那), Venerable Mahindra (摩呬捺啰), Venerable Upali (優波離), Venerable Ananda (阿難). Thus were the six hundred thousand Bhikshus assembled. There were also Bodhisattva Mahasattvas, their names being: Simhavikridita Bodhisattva Mahasattva (師子威德), Ksitigarbha Bodhisattva Mahasattva (地藏), Akasagarbha Bodhisattva Mahasattva (虛空藏), Samantabhadra Bodhisattva Mahasattva (普賢), Vajrapani Bodhisattva Mahasattva (金剛手), Sarvanivaranaviskambhin Bodhisattva Mahasattva (除蓋障), Avalokiteshvara Bodhisattva Mahasattva (觀自在), Manjushri Bodhisattva Mahasattva (妙吉祥), Ratnaketu Bodhisattva Mahasattva (寶星), Padmakumudana Bodhisattva Mahasattva (缽訥摩俱母那), Nityasthirakaya Bodhisattva Mahasattva (常堅固身), Ratnavyuhasagaramati Bodhisattva Mahasattva (寶嚴海慧), Vishuddhasubhasvara Bodhisattva Mahasattva (清凈妙音聲), Dipamkara Bodhisattva Mahasattva (燈光明), Praptasubhasvara Bodhisattva Mahasattva (得妙音聲), Manicandra Bodhisattva Mahasattva (如意光明), Sarvalokagamisimhavikrama Bodhisattva Mahasattva (遍往世界如師子行), Vimalakanakavarna Bodhisattva Mahasattva (清凈無垢金光明), Susambuddha Bodhisattva Mahasattva (善威儀善行), Bhugarbha Bodhisattva Mahasattva (從地踴持世王), Brahmaghoshasthirasvara Bodhisattva Mahasattva (天言說堅固音聲), Sarvadharmajit Bodhisattva Mahasattva (得一切法自在), Maitreya Bodhisattva Mahasattva (慈氏). Thus were the six million Bodhisattva Mahasattvas assembled.

At that time, the World Honored One emitted great light from his mouth. The light shone brighter than the sun and moon, and had many colors, namely blue and yellow.

白色紅色綠色。有如是等無數種種色光。照于無量無邊世界乃至梵世。如是照已。還從世尊頂門而入。

爾時尊者阿難。即從座起偏袒右肩。右膝著地合掌恭敬。白佛言世尊。如來放光非無因緣。世尊今日放大光明何因何緣。唯愿如來應正等覺。大慈廣覆為我等說。

爾時世尊告阿難言。如汝所說非無因緣。汝當諦聽吾當為汝廣分別說。阿難今有無量無邊眾生。得證無生法忍乃至得涅槃界。由是因緣放斯光明。說是語時有一天子名印捺啰部帝。領四兵眾。及持種種供養之具來詣佛所。至佛所已持諸供具恭敬供養。禮佛雙足住立一面。作是思惟我今欲聞甚深之法。復以頭面禮世尊足。右膝著地合掌恭敬。而白佛言。如薄伽梵三界大師。乃至一切眾生之父。我如小兒愚癡無慧復無方便。又如盲人多於瞋恚。唯愿世尊哀愍於我。云何方便令我諸根。于諸境界當使獲得無生法忍。爾時世尊贊彼王言善哉善哉知汝所問。為于當來末法眾生。欲令彼等得無生忍。於是世尊告大王言。我有四種最上之法。若有聞者必當獲得無生法忍。

爾時阿難在大眾中得聞是語。即前禮佛合掌白言。世尊云何名為四種之法。佛言四種法者。所謂聲聞乘緣覺乘。此二乘者但能自利不能利他。復有二乘。謂方廣大乘及彼最上金剛大乘

【現代漢語翻譯】現代漢語譯本：白色、紅色、綠色，像這樣有無數種種顏色的光芒，照耀著無量無邊的世界，乃至梵天世界。這樣照耀之後，又從世尊的頭頂進入。

這時，尊者阿難從座位上站起來，袒露右肩，右膝跪地，合掌恭敬地對佛說：『世尊，如來放光一定不是沒有原因的。世尊今天放出如此大的光明，是什麼原因，什麼緣故呢？唯愿如來應正等覺（如來的十種稱號之一，意為真正覺悟者），以大慈悲普覆一切，為我們解說。』

這時，世尊告訴阿難說：『正如你所說，不是沒有原因的。你應當仔細聽，我將為你詳細地解說。阿難，現在有無量無邊的眾生，將要證得無生法忍（對事物不生不滅的真理的證悟），乃至得到涅槃（佛教修行的最終目標，指解脫生死輪迴）的境界。因為這個因緣，所以放出這種光明。』說完這話的時候，有一天子名叫印捺啰部帝（Indra Bhuti），率領四兵大眾，以及拿著種種供養的器具來到佛的住所。到達佛的住所后，拿著各種供具恭敬地供養佛，禮拜佛的雙足，站立在一旁。心中思惟：『我現在想要聽聞甚深的佛法。』又以頭面禮拜世尊的腳，右膝跪地，合掌恭敬，對佛說：『如薄伽梵（Bhagavan，佛的稱號之一，意為有德者），是三界（欲界、色界、無色界）的大師，乃至是一切眾生的父親。我像小孩子一樣愚癡沒有智慧，又沒有方便之法，又像盲人一樣多有嗔恚。唯愿世尊憐憫我，用什麼方便能使我的諸根（眼、耳、鼻、舌、身、意）在各種境界中，能夠獲得無生法忍。』這時，世尊讚歎那位國王說：『好啊！好啊！知道你所問的，是爲了將來末法時代的眾生，想要讓他們得到無生法忍。』於是世尊告訴大王說：『我有四種最上的佛法，如果有人聽聞，必定能夠獲得無生法忍。』

這時，阿難在大眾中聽到這些話，立即上前禮拜佛，合掌說道：『世尊，什麼叫做四種佛法呢？』佛說：『四種佛法是：所謂聲聞乘（Sravakayana，聽聞佛法而修行的乘）、緣覺乘（Pratyekabuddhayana，通過自身覺悟而修行的乘）。這兩種乘只能自利，不能利他。還有兩種乘，就是方廣大乘（Vaipulya-yana，即大乘佛教）以及最上的金剛大乘（Vajrayana，即密宗）。』

【English Translation】 English version: White, red, green. There are countless varieties of colored light, illuminating immeasurable and boundless worlds, even up to the Brahma worlds. After illuminating in this way, the light then enters from the crown of the World Honored One's head.

At that time, the Venerable Ananda rose from his seat, bared his right shoulder, knelt on his right knee, and with palms together respectfully said to the Buddha: 'World Honored One, the Tathagata (another name for the Buddha, meaning 'Thus Gone' or 'Thus Come') emits light not without cause. World Honored One, what is the cause and what is the reason for emitting such great light today? May the Tathagata, the Perfectly Enlightened One (one of the ten titles of the Buddha, meaning truly enlightened), with great compassion cover all, and explain it to us.'

At that time, the World Honored One told Ananda: 'As you say, it is not without cause. You should listen carefully, and I will explain it to you in detail. Ananda, now there are immeasurable and boundless sentient beings who will attain the Kshanti (patience, acceptance) of non-origination (the realization of the truth that things neither arise nor cease), and even attain the realm of Nirvana (the ultimate goal of Buddhist practice, referring to liberation from the cycle of birth and death). Because of this cause and condition, this light is emitted.' As he spoke these words, a Deva (god) named Indra Bhuti, leading a retinue of four divisions of troops, and carrying various implements of offering, came to the Buddha's abode. Having arrived at the Buddha's abode, he respectfully offered the various implements of offering, prostrated at the Buddha's feet, and stood to one side. He thought in his heart: 'Now I wish to hear the profound Dharma (Buddhist teachings).' Again, he bowed his head to the World Honored One's feet, knelt on his right knee, and with palms together respectfully said to the Buddha: 'Like the Bhagavan (one of the titles of the Buddha, meaning 'Blessed One'), the master of the three realms (the desire realm, the form realm, and the formless realm), and even the father of all sentient beings. I am like a child, foolish and without wisdom, and without skillful means, and like a blind person, full of anger. May the World Honored One have compassion on me, and what skillful means can enable my senses (eyes, ears, nose, tongue, body, mind) to attain the Kshanti of non-origination in all realms?' At that time, the World Honored One praised that king, saying: 'Good! Good! Knowing what you ask, it is for the sake of sentient beings in the future Dharma-ending age, wishing to enable them to attain the Kshanti of non-origination.' Thereupon, the World Honored One told the great king: 'I have four supreme Dharmas, and if anyone hears them, they will surely attain the Kshanti of non-origination.'

At that time, Ananda, in the great assembly, heard these words, and immediately stepped forward, prostrated to the Buddha, and said with palms together: 'World Honored One, what are these four Dharmas called?' The Buddha said: 'The four Dharmas are: the Sravakayana (the vehicle of those who hear the teachings and practice accordingly), and the Pratyekabuddhayana (the vehicle of those who attain enlightenment through their own efforts). These two vehicles can only benefit themselves and cannot benefit others. There are also two vehicles, namely the Vaipulya-yana (the Great Vehicle, i.e., Mahayana Buddhism) and the supreme Vajrayana (the Diamond Vehicle, i.e., Tantric Buddhism).'

。是名為四。爾時阿難又復問言。是金剛大乘當云何性。佛言阿難。若有菩薩發於最上大菩提心。是即名為金剛乘性。是菩提心能自利益複利於他。如是菩薩摩訶薩行解于方便。能于諸根各各境界所緣所作。當獲無生法忍。爾時彼王印捺啰部帝。得聞世尊為于阿難。說是四法甚大歡喜。次白佛言世尊。云何菩薩摩訶薩解于方便。能于諸根各各境界所緣所作得無生忍。佛言大王。乃往過去無量無邊不可思議大劫之前。時世有佛出興於世。號日清凈光明如來應供正等覺明行足善逝世間解無上士調御丈夫天人師佛世尊。彼佛世界名大妙香。是日清凈光明如來。壽量住九萬劫。彼佛世界所有眾生智慧猛利。皆悉發於大菩提心。時世有王名精進授。力如輪王領四兵眾。前後導從詣彼佛所。復持種種香華奉獻彼佛。伸供養已作禮旋繞。䠒跪合掌白言世尊。云何能令諸根境界所緣所作。當得無生法忍。佛言大王。所有過去未來及與現在諸佛世尊。皆亦說此方便。解于諸根各各境界所緣所作。而能獲得無生法忍。時精進授復白佛言。云何菩薩摩訶薩本性。佛言菩薩性者。即是大慈大悲大喜大舍。而此四法是菩薩性。菩薩樂行如是四法。能為一切眾生使獲無生法忍。

爾時日清凈光明如來。顧視左邊諸大菩薩摩訶薩。告金剛手菩薩

【現代漢語翻譯】現代漢語譯本：是名為四。爾時阿難又復問言：『是金剛大乘當云何性？』佛言阿難：『若有菩薩發於最上大菩提心，是即名為金剛乘性。是菩提心能自利益複利於他。如是菩薩摩訶薩行解于方便，能于諸根各各境界所緣所作，當獲無生法忍。』爾時彼王印捺啰部帝（Indrabodhi，國王名），得聞世尊為于阿難，說是四法甚大歡喜。次白佛言世尊：『云何菩薩摩訶薩解于方便，能于諸根各各境界所緣所作得無生忍？』佛言大王：『乃往過去無量無邊不可思議大劫之前，時世有佛出興於世，號日清凈光明如來應供正等覺明行足善逝世間解無上士調御丈夫天人師佛世尊。彼佛世界名大妙香。是日清凈光明如來，壽量住九萬劫。彼佛世界所有眾生智慧猛利，皆悉發於大菩提心。時世有王名精進授，力如輪王領四兵眾，前後導從詣彼佛所。復持種種香華奉獻彼佛。伸供養已作禮旋繞。䠒跪合掌白言世尊：云何能令諸根境界所緣所作，當得無生法忍？』佛言大王：『所有過去未來及與現在諸佛世尊，皆亦說此方便，解于諸根各各境界所緣所作，而能獲得無生法忍。』時精進授復白佛言：『云何菩薩摩訶薩本性？』佛言：『菩薩性者，即是大慈大悲大喜大舍。而此四法是菩薩性。菩薩樂行如是四法，能為一切眾生使獲無生法忍。』爾時日清凈光明如來。顧視左邊諸大菩薩摩訶薩。告金剛手菩薩（Vajrapani，菩薩名）

【English Translation】 English version: These are called the four. At that time, Ananda again asked, 'What is the nature of this Vajra Mahayana?' The Buddha said to Ananda, 'If a Bodhisattva generates the supreme Bodhicitta (Bodhicitta, the mind of enlightenment), that is called the nature of the Vajrayana. This Bodhicitta can benefit oneself and others. Thus, a Bodhisattva-Mahasattva (Mahasattva, great being) practices and understands skillful means, and can obtain the Kshanti (Kshanti, forbearance) of non-origination in the respective realms, objects, and actions of all the senses.' At that time, King Indrabodhi (Indrabodhi, name of a king) heard the World Honored One speaking these four dharmas to Ananda and was greatly delighted. He then said to the Buddha, 'World Honored One, how does a Bodhisattva-Mahasattva understand skillful means and obtain the Kshanti of non-origination in the respective realms, objects, and actions of all the senses?' The Buddha said, 'Great King, in the past, immeasurable, boundless, and inconceivable great kalpas (kalpas, eons) ago, there was a Buddha who appeared in the world, named Pure Light Tathagata (Tathagata, Thus Come One), Arhat (Arhat, worthy one), Samyak-sambuddha (Samyak-sambuddha, perfectly enlightened one), Vidyā-carana-sampanna (Vidyā-carana-sampanna, perfect in knowledge and conduct), Sugata (Sugata, well-gone), Lokavid (Lokavid, knower of the world), Anuttara-purusa-damya-sarathi (Anuttara-purusa-damya-sarathi, unsurpassed trainer of beings), Shasta Deva-manushyanam (Shasta Deva-manushyanam, teacher of gods and humans), Buddha (Buddha, enlightened one), Bhagavan (Bhagavan, blessed one). That Buddha's world was called Great Wonderful Fragrance. That Pure Light Tathagata lived for ninety thousand kalpas. All the beings in that Buddha's world were of keen intelligence and all generated the great Bodhicitta. At that time, there was a king named Diligent Giver, whose strength was like a Chakravartin (Chakravartin, wheel-turning king), leading four divisions of troops, preceding and following him to that Buddha's place. He also brought various incense and flowers to offer to that Buddha. After making offerings, he prostrated, circumambulated, knelt, and joined his palms, saying, 'World Honored One, how can one obtain the Kshanti of non-origination in the respective realms, objects, and actions of all the senses?' The Buddha said, 'Great King, all the Buddhas, World Honored Ones, of the past, future, and present have also spoken of this skillful means, understanding the respective realms, objects, and actions of all the senses, and thus being able to obtain the Kshanti of non-origination.' Then Diligent Giver again said to the Buddha, 'What is the fundamental nature of a Bodhisattva-Mahasattva?' The Buddha said, 'The nature of a Bodhisattva is great loving-kindness, great compassion, great joy, and great equanimity. These four dharmas are the nature of a Bodhisattva. Bodhisattvas delight in practicing these four dharmas, enabling all beings to obtain the Kshanti of non-origination.' At that time, the Pure Light Tathagata looked to the left at the great Bodhisattva-Mahasattvas and spoke to Vajrapani Bodhisattva (Vajrapani, name of a Bodhisattva).

言。金剛手汝可往彼精進授王宮中。如王所問金剛大乘。汝當爲王及隨眾生種種根性演說菩薩摩訶薩行於方便。使令獲得無生法忍。金剛手菩薩聞佛告敕。即從座起偏袒右肩。右膝著地合掌向佛。作如是言。我今當承如來聖旨行往度脫。時精進授王聞佛告語。即向金剛手菩薩前。頭面作禮而伸請曰。唯愿菩薩遵奉佛敕愍察志誠往詣我宮。為我演說金剛大乘。使我開解證無生忍。亦令當來一切眾生獲大利益。時金剛手默然。王知許已即整四兵前後導從。即與菩薩同乘還宮。及設傘蓋幢幡香華伎樂供養菩薩。是時王城名曰最上。城中人民聞菩薩來。于所經路競以香華供養。菩薩既至宮已。精進授王復設七寶師子之座。請菩薩座奉獻種種金銀珍寶。及以寶瓶盛滿閼伽上妙香水。及以五種供養奉上菩薩。復有眾多苾芻之眾。為欲聞法亦持香華來獻菩薩。時金剛手菩薩。即如從佛所聞法式。入大曼拏羅。以金剛凈水與王灌頂。精進授王得灌頂已。復有諸苾芻眾及諸剎帝利婆羅門吠舍首陀等。皆悉來詣王宮至菩薩所。為欲聞法。發菩提心入金剛乘。時金剛手菩薩。便即為說菩薩摩訶薩行。及諸根法種相。及尼陀那方便等。乃至如來部金剛部寶部蓮華部羯磨部。依金剛乘相應。及三摩地三摩缽底等方便。皆令得解盡涅槃界。爾時南印

【現代漢語翻譯】現代漢語譯本：佛說：『金剛手（Vajrapani，佛教護法神），你可以前往精進授王（King Viryadatta）的王宮中。國王所詢問的金剛大乘（Vajra Mahayana），你應該為國王及隨從的眾生，根據他們不同的根性，演說菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）的修行方便法門，使他們獲得無生法忍（Anutpattika-dharma-kshanti，對諸法不生不滅的深刻理解）。』金剛手菩薩聽聞佛的告誡后，立即從座位起身，袒露右肩，右膝著地，合掌向佛，說道：『我現在將遵從如來的聖旨，前去度化眾生。』當時，精進授王聽到佛的告誡，立即面向金剛手菩薩，頭面著地行禮，並請求說：『唯愿菩薩遵奉佛的旨意，憐憫我的誠心，前往我的王宮，為我演說金剛大乘，使我開悟理解，證得無生法忍，也讓未來的一切眾生獲得大利益。』當時，金剛手菩薩默然不語。國王知道菩薩已經應允，便整理四種軍隊，前後引導護衛，與菩薩一同乘車返回王宮。並設定傘蓋、幢幡、香花、伎樂來供養菩薩。當時，這座王城名叫最上（Uttama）。城中的人民聽說菩薩到來，在菩薩經過的道路上競相用香花供養。菩薩到達王宮后，精進授王又設定了七寶獅子座，請菩薩入座，並奉獻各種金銀珍寶，以及盛滿閼伽（Arghya，供養用的水）和上妙香水的寶瓶，以及五種供養品獻給菩薩。還有眾多的比丘（Bhiksu，出家僧人）爲了聽聞佛法，也拿著香花來獻給菩薩。當時，金剛手菩薩按照從佛那裡聽聞的儀軌，進入大曼拏羅（Mahamandala，壇城）。用金剛凈水為國王灌頂。精進授王得到灌頂后，又有諸多的比丘眾，以及諸剎帝利（Kshatriya，古印度第二等級，武士和統治者）、婆羅門（Brahmana，古印度第一等級，祭司）、吠舍（Vaishya，古印度第三等級，商人和農民）、首陀（Shudra，古印度第四等級，奴隸）等，都來到王宮，到菩薩所在之處，爲了聽聞佛法，發菩提心（Bodhi-citta，覺悟之心），進入金剛乘（Vajrayana，密宗）。當時，金剛手菩薩便為他們演說菩薩摩訶薩的修行，以及諸根（Indriya，感覺器官）的法門、種相，以及尼陀那（Nidana，因緣）方便等，乃至如來部（Tathagata-kula，佛部）、金剛部（Vajra-kula，金剛部）、寶部（Ratna-kula，寶部）、蓮華部（Padma-kula，蓮花部）、羯磨部（Karma-kula，業部），依據金剛乘相應的法門，以及三摩地（Samadhi，禪定）、三摩缽底（Samapatti，等至）等方便法門，都讓他們理解，最終進入涅槃（Nirvana，寂滅）的境界。爾時南印

【English Translation】 English version: The Buddha said: 'Vajrapani (Buddhist Dharma protector), you may go to the palace of King Viryadatta (King Viryadatta). As the king asks about the Vajra Mahayana (Vajra Mahayana), you should explain to the king and the accompanying sentient beings, according to their different dispositions, the practices of the Bodhisattva-Mahasattva (Bodhisattva-Mahasattva, Great Bodhisattva) in skillful means, so that they may obtain the Anutpattika-dharma-kshanti (Anutpattika-dharma-kshanti, profound understanding of the non-arising and non-ceasing of all dharmas).' Vajrapani Bodhisattva, upon hearing the Buddha's instructions, immediately rose from his seat, bared his right shoulder, knelt on his right knee, and with palms joined, faced the Buddha and said: 'I will now follow the Tathagata's (Tathagata's) holy will and go forth to liberate sentient beings.' At that time, King Viryadatta, hearing the Buddha's instructions, immediately faced Vajrapani Bodhisattva, prostrated with his head and face to the ground, and requested: 'May the Bodhisattva follow the Buddha's decree, have compassion on my sincerity, go to my palace, and explain the Vajra Mahayana for me, so that I may awaken and understand, attain the Anutpattika-dharma-kshanti, and also enable all future sentient beings to obtain great benefits.' At that time, Vajrapani Bodhisattva remained silent. The king, knowing that the Bodhisattva had agreed, arranged the four divisions of his army to guide and protect him, and together with the Bodhisattva, returned to the palace. He also set up umbrellas, banners, incense, flowers, music, and other offerings to the Bodhisattva. At that time, the name of the royal city was Uttama (Uttama). The people in the city, hearing that the Bodhisattva had arrived, competed to offer incense and flowers on the roads the Bodhisattva passed. After the Bodhisattva arrived at the palace, King Viryadatta set up a seven-jeweled lion throne, invited the Bodhisattva to sit, and offered various gold, silver, and precious treasures, as well as vases filled with Arghya (Arghya, water for offering) and supreme fragrant water, and five kinds of offerings to the Bodhisattva. There were also many Bhikshus (Bhiksu, ordained monks) who, desiring to hear the Dharma, also brought incense and flowers to offer to the Bodhisattva. At that time, Vajrapani Bodhisattva, according to the Dharma practices he had heard from the Buddha, entered the Mahamandala (Mahamandala, Mandala). He used Vajra pure water to perform the initiation for the king. After King Viryadatta received the initiation, there were also many Bhikshu assemblies, as well as Kshatriyas (Kshatriya, ancient Indian second class, warriors and rulers), Brahmanas (Brahmana, ancient Indian first class, priests), Vaishyas (Vaishya, ancient Indian third class, merchants and farmers), Shudras (Shudra, ancient Indian fourth class, slaves), etc., who all came to the palace, to the place where the Bodhisattva was, in order to hear the Dharma, generate Bodhi-citta (Bodhi-citta, the mind of enlightenment), and enter the Vajrayana (Vajrayana, Tantric Buddhism). At that time, Vajrapani Bodhisattva then explained to them the practices of the Bodhisattva-Mahasattva, as well as the Dharma of the Indriyas (Indriya, sense organs), their characteristics, and the Nidana (Nidana, causes and conditions) skillful means, and even the Tathagata-kula (Tathagata-kula, Buddha family), Vajra-kula (Vajra-kula, Vajra family), Ratna-kula (Ratna-kula, Jewel family), Padma-kula (Padma-kula, Lotus family), Karma-kula (Karma-kula, Karma family), according to the corresponding practices of the Vajrayana, as well as the Samadhi (Samadhi, meditation), Samapatti (Samapatti, attainment) and other skillful means, enabling them all to understand, and ultimately enter the realm of Nirvana (Nirvana, extinction). At that time, South India

度王精進授。是王深信敬重。樂求最上法入金剛大乘。又復樂求隨眾生根性相應三摩地三摩缽底。解于方便獲無生忍盡涅槃界。復有北印度王名尾哩野嚩哩摩亦如是。東印度王名妙臂亦如是。西印度王名百臂亦如是。復有百千苾芻。共持眾寶上妙衣服。同時來詣菩薩之所。供養恭敬作禮旋繞。白菩薩言。我等深心樂求最上金剛大乘。亦復樂求隨眾生性相應三摩地三摩缽底。解諸方便證無生忍盡涅槃界。是時復有國中人民之眾見聞隨喜之者。亦皆發起大菩提心。時世復有眾多金剛阿阇梨。所謂覺龍覺授法龍賢授德授海授。如是等阿阇梨。得聞菩薩所說相應之法。皆悉證得無生法忍。爾時東印度王妙臂。與中宮后妃嬪嬙婇女。乃至城中人民樂法之眾。而於根本最上法中三摩地相應之法。而得成就隱沒自在。是印度中復有諸金剛阿阇梨。所謂賢軍德軍寂靜軍烏多羅軍無邊藏天藏善力藏等。復有諸婆羅門。所謂捺多婆羅門。訶哩三謨婆羅門。奔茶利迦婆羅門缽訥摩婆羅門。如是等阿阇梨婆羅門等。得聞菩薩所說金剛大乘。及相應三摩地法。皆悉獲得無生法忍。時西印度王百臂。及彼中宮后妃婇女等。聞菩薩所說甚深金剛大乘及諸法要。皆悉證得金剛智所攝相應三摩地成就法。及隱沒自在。彼印度中復有眾多金剛阿阇梨。所謂智

【現代漢語翻譯】現代漢語譯本：度王精進授（Dù Wáng Jīngjìn Shòu）。這位國王深深地信仰和尊敬，樂於尋求最上的法門，進入金剛大乘。他又樂於尋求與眾生根性相應的各種三摩地（Sānmódì，禪定）和三摩缽底（Sānmóbōdì，等至）。理解各種方便法門，獲得無生法忍（Wúshēng Fǎrěn，對諸法不生不滅的深刻體悟），直至涅槃（Nièpán，寂滅）的境界。又有北印度國王，名叫尾哩野嚩哩摩（Wěi lī yě pó lī mó），也是如此。東印度國王，名叫妙臂（Miào Bì），也是如此。西印度國王，名叫百臂（Bǎi Bì），也是如此。又有成百上千的比丘（Bǐqiū，出家修行的男性佛教徒），共同拿著各種珍寶和上妙的衣服，同時來到菩薩（Púsà，具有高度覺悟，發願普度眾生的修行者）所在的地方，供養、恭敬、作禮、繞行。對比丘們向菩薩說：『我們深深地喜愛並尋求最上的金剛大乘，也樂於尋求與眾生根性相應的各種三摩地和三摩缽底。理解各種方便法門，證得無生法忍，直至涅槃的境界。』這時，又有國內的民眾，凡是見聞並隨喜的，也都發起了大菩提心（Dà Pútíxīn，追求無上智慧的心）。當時世上還有眾多的金剛阿阇梨（Jīngāng Āshélí，金剛乘的導師），即覺龍、覺授、法龍、賢授、德授、海授等等阿阇梨。他們聽聞菩薩所說的相應之法，都證得了無生法忍。那時，東印度國王妙臂，與他的後宮妃嬪和宮女，乃至城中喜愛佛法的大眾，對於根本最上法中的三摩地相應之法，都獲得了成就，能夠隱沒自在。在印度，還有諸位金剛阿阇梨，即賢軍、德軍、寂靜軍、烏多羅軍、無邊藏、天藏、善力藏等等。還有諸位婆羅門（Póluómén，古印度僧侶階層），即捺多婆羅門、訶哩三謨婆羅門、奔茶利迦婆羅門、缽訥摩婆羅門。這些阿阇梨和婆羅門等，聽聞菩薩所說的金剛大乘以及相應的三摩地法，都獲得了無生法忍。當時，西印度國王百臂，以及他的後宮妃嬪和宮女等，聽聞菩薩所說的甚深金剛大乘和各種法要，都證得了金剛智所攝的相應三摩地成就法，以及隱沒自在。在印度，還有眾多的金剛阿阇梨，即智……'

【English Translation】 English version: King Duta (Dù Wáng) received the empowerment of diligent practice. This king deeply believed and revered, and delighted in seeking the supreme Dharma to enter the Vajrayana (Jīngāng Dàchéng, Diamond Vehicle or Thunderbolt Vehicle). He also delighted in seeking various Samadhis (Sānmódì, meditative absorption) and Samapattis (Sānmóbōdì, attainment) corresponding to the dispositions of sentient beings. Understanding various skillful means, he attained the Kshanti of Non-origination (Wúshēng Fǎrěn, the acceptance of the non-arising of all dharmas) and exhausted the realm of Nirvana (Nièpán, liberation). Furthermore, there was a king of North India named Vīryavarman (Wěi lī yě pó lī mó) who was also like this. The king of East India named Wonderful Arm (Miào Bì) was also like this. The king of West India named Hundred Arms (Bǎi Bì) was also like this. Moreover, there were hundreds and thousands of Bhikshus (Bǐqiū, Buddhist monks), together holding various jewels and supreme exquisite garments, who simultaneously came to the place of the Bodhisattva (Púsà, an enlightened being who vows to liberate all beings), making offerings, showing reverence, prostrating, and circumambulating. The Bhikshus said to the Bodhisattva: 'We deeply delight in seeking the supreme Vajrayana, and also delight in seeking various Samadhis and Samapattis corresponding to the dispositions of sentient beings. Understanding various skillful means, we attain the Kshanti of Non-origination and exhaust the realm of Nirvana.' At this time, there were also crowds of people in the country who, upon seeing and hearing, rejoiced and also aroused the great Bodhicitta (Dà Pútíxīn, the mind of enlightenment). At that time, there were also many Vajra Acharyas (Jīngāng Āshélí, Vajrayana teachers), namely Jue Long, Jue Shou, Fa Long, Xian Shou, De Shou, Hai Shou, and so on. Having heard the corresponding Dharma spoken by the Bodhisattva, they all attained the Kshanti of Non-origination. At that time, the king of East India, Wonderful Arm, together with his consorts, concubines, and palace women, and even the crowds of people in the city who delighted in the Dharma, attained accomplishment in the Samadhi corresponding to the fundamental supreme Dharma, and were able to disappear at will. In India, there were also various Vajra Acharyas, namely Xian Jun, De Jun, Ji Jing Jun, Wu Duo Luo Jun, Wu Bian Zang, Tian Zang, Shan Li Zang, and so on. There were also various Brahmins (Póluómén, members of the priestly class in ancient India), namely Natta Brahmin, Hari Samo Brahmin, Pundarika Brahmin, Padma Brahmin, and so on. These Acharyas and Brahmins, having heard the Vajrayana spoken by the Bodhisattva and the corresponding Samadhi Dharma, all attained the Kshanti of Non-origination. At that time, the king of West India, Hundred Arms, and his consorts, concubines, and palace women, having heard the profound Vajrayana and various essential Dharmas spoken by the Bodhisattva, all attained the Dharma of accomplishment of the corresponding Samadhi governed by Vajra Wisdom, and the ability to disappear at will. In India, there were also many Vajra Acharyas, namely Zhi...

密善密賢密慧密慧賢無垢賢等。亦有諸毗舍。所謂善意毗舍印捺啰波毗舍。印捺啰啰毗舍凈光毗舍等。是阿阇梨及毗舍等。得聞菩薩所說最上金剛大乘及諸妙法。皆悉證得無生法忍。北印度王尾哩野(二合)嚩哩摩。與中宮后妃婇女等。及諸人民沙門婆羅門等。樂入金剛大乘者。於是法中得聞菩薩演說法要。亦于金剛智所攝真實相應三摩地成就及隱沒自在。爾時金剛手菩薩。為彼諸王及沙門婆羅門乃至毗舍等。於六年中演說金剛大乘及諸法要。使彼諸王及樂法之眾悉獲利樂。又復演說諸成就法。謂八大聖藥。眼藥劍罥索。金剛輪金剛杵。寶瓶革屣等。及人修羅窟。乃至敬愛諸成就法。時諸王及一切沙門婆羅門等。而常隨逐聽受教導。

爾時金剛手菩薩告彼眾言。今彼處有大名山號摩呬捺啰。其山頂上平正廣闊。亦有園苑池沼適悅之所。汝等諸王及沙門婆羅門吠舍首陀等。所有修學金剛大乘。皆可同往彼山修習而住。後於異時忽告眾曰。彼日清凈光明如來應正等覺將入涅槃。汝等今可與我同至佛所求受灌頂。時修習金剛大乘諸會眾等。即與菩薩共持種種殊妙香華。往詣日清凈光明如來之所。既至彼已奉上香華。作大供養旋繞讚歎。頭面著地禮佛雙足。脩敬畢已共坐佛前。

爾時金剛手菩薩于眾會前。偏袒右

【現代漢語翻譯】現代漢語譯本：密善（Miti-shan，人名）密賢（Miti-xian，人名）密慧（Miti-hui，人名）密慧賢（Miti-hui-xian，人名）無垢賢（Wu-gou-xian，人名）等。也有各種毗舍遮（pisaca，惡鬼名）。即所謂善意毗舍遮（Shanyi-pisaca，善良的惡鬼）印捺啰波毗舍遮（Yinna-luo-bo-pisaca，因陀羅的惡鬼）印捺啰啰毗舍遮（Yinna-luo-luo-pisaca，因陀羅的惡鬼）凈光毗舍遮（Jingguang-pisaca，有凈光的惡鬼）等。這些阿阇梨（achariya，導師）及毗舍遮等，聽聞菩薩所說的最上金剛大乘及各種妙法，都證得了無生法忍（wu-sheng-fa-ren，對事物不生不滅的真理的領悟）。北印度國王尾哩野（二合）嚩哩摩（Weiliye-famo，人名），與中宮后妃婇女等，以及各種人民、沙門（shamen，出家修道者）、婆羅門（poluomen，祭司），樂於進入金剛大乘者，於此法中聽聞菩薩演說法要，也在金剛智（jingangzhi，人名，也指金剛的智慧）所攝的真實相應三摩地（san-mo-di，禪定）中成就及隱沒自在。當時金剛手菩薩（Jingangshou-pusa，佛教護法神），為那些國王及沙門、婆羅門乃至毗舍遮等，於六年之中演說金剛大乘及各種法要，使那些國王及樂法的大眾都獲得利益和快樂。又演說各種成就法，即八大聖藥、眼藥、劍、罥索（juan-suo，繩索）、金剛輪（jinganglun，金剛杵做成的輪）、金剛杵（jingangchu，金剛做的杵）、寶瓶（baoping，珍寶做的瓶子）、革屣（gexi，鞋子）等，以及人修羅窟（ren-xiuluo-ku，人和阿修羅居住的洞穴），乃至敬愛等各種成就法。當時諸王及一切沙門、婆羅門等，常常跟隨聽受教導。當時金剛手菩薩告訴他們說：『現在那個地方有一座大名山，名叫摩呬捺啰（Mo-xi-na-luo，山名）。那山頂上平坦廣闊，也有園苑池沼等適意快樂的地方。你們這些國王及沙門、婆羅門、吠舍（feishe，商人）、首陀（shoutuo，奴隸）等，所有修學金剛大乘的，都可以一同前往那座山修習居住。』後來在異時忽然告訴大眾說：『那日清凈光明如來應正等覺（Ri-qingjing-guangming-rulai-yingzhengdengjue，佛名）將要進入涅槃（niepan，寂滅）。你們現在可以與我一同到佛那裡求受灌頂（guanding，佛教儀式）。』當時修習金剛大乘的各種集會大眾等，就與菩薩共同拿著各種殊妙的香華，前往日清凈光明如來之處。到達那裡后，奉上香華，作大供養，旋繞讚歎，頭面著地禮佛雙足，脩敬完畢后共同坐在佛前。當時金剛手菩薩在眾會前，偏袒右肩。

【English Translation】 English version: Miti-shan, Miti-xian, Miti-hui, Miti-hui-xian, Wu-gou-xian, and others. There were also various pisacas (evil spirits). Namely, the so-called Shanyi-pisaca (well-intentioned pisaca), Yinna-luo-bo-pisaca (Indra's pisaca), Yinna-luo-luo-pisaca (Indra's pisaca), Jingguang-pisaca (pisaca with pure light), and others. These acharyas (teachers) and pisacas, upon hearing the supreme Vajrayana Mahayana and various wonderful Dharmas spoken by the Bodhisattva, all attained the Kshanti (acceptance) of the non-origination of dharmas (wu-sheng-fa-ren, the realization of the truth that things neither arise nor cease). King Weiliye-famo of North India, along with the empress, concubines, and palace women, as well as various people, shramanas (monastics), and Brahmins (priests), those who delighted in entering the Vajrayana Mahayana, upon hearing the essential Dharma teachings expounded by the Bodhisattva in this Dharma, also achieved and freely manifested or concealed themselves in the true Samadhi (meditative state) corresponding to the Vajra Wisdom (jingangzhi, also refers to diamond-like wisdom). At that time, Vajrapani Bodhisattva (Jingangshou-pusa, a Dharma protector in Buddhism), for those kings, shramanas, Brahmins, and even pisacas, expounded the Vajrayana Mahayana and various essential Dharmas for six years, enabling those kings and the Dharma-loving assembly to obtain benefit and joy. Furthermore, he expounded various methods of accomplishment, namely the eight great holy medicines, eye medicine, sword, noose (juan-suo, rope), Vajra wheel (jinganglun, wheel made of vajra), vajra (jingangchu, diamond pestle), treasure vase (baoping, vase made of treasure), leather shoes (gexi, shoes), etc., as well as the human-asura cave (ren-xiuluo-ku, cave where humans and asuras live), and even methods of accomplishment such as love and respect. At that time, the kings and all the shramanas, Brahmins, etc., constantly followed and listened to the teachings. At that time, Vajrapani Bodhisattva told them: 'Now, in that place, there is a great famous mountain called Mo-xi-na-luo. The top of that mountain is flat and broad, and there are also gardens, ponds, and other pleasant and joyful places. All of you kings, shramanas, Brahmins, Vaishyas (merchants), Shudras (laborers), and others who are studying the Vajrayana Mahayana, may all go together to that mountain to practice and dwell.' Later, at another time, he suddenly told the assembly: 'That Tathagata, Arhat, Samyak-sambuddha, Sun-Pure-Light (Ri-qingjing-guangming-rulai-yingzhengdengjue, name of a Buddha) is about to enter Nirvana (niepan, cessation). You may now go with me to the Buddha to seek empowerment (guanding, Buddhist ritual).' At that time, the various assemblies practicing the Vajrayana Mahayana, together with the Bodhisattva, brought various exquisite incense and flowers and went to the place of the Sun-Pure-Light Tathagata. Having arrived there, they offered incense and flowers, made great offerings, circumambulated and praised, prostrated their heads to the ground at the Buddha's feet, and after completing their reverence, sat together before the Buddha. At that time, Vajrapani Bodhisattva, before the assembly, bared his right shoulder.

肩右膝著地。金剛合掌安自心上。白世尊言我承如來教敕往彼王宮。為諸王等及沙門婆羅門。乃至一切發菩提心求學金剛大乘者。即為演說金剛大乘。及於諸根境界所緣所作種種之法。皆令獲得無生法忍。世尊我今欲于如來金剛大乘法中。與彼學眾求受灌頂。唯愿如來慈悲聽許。爾時日清凈光明如來。左右顧視已。即于口中放大光明。其光五色于剎那間。照于恒河沙等諸佛剎土。上至梵世悉皆照耀。如是照已尋復旋還。卻從世尊口中而入。時彼光明所照佛剎一切如來。悉皆稱讚作如是言。彼金剛大乘即攝一切乘。乃至過去未來現在亦復如是。彼金剛大乘即攝一切乘。時彼學眾即于金剛大乘悉得灌頂。得灌頂已咸以頭面。禮世尊日清凈光明如來及金剛手菩薩足。復繞千匝歡喜讚歎各還本處。

爾時日清凈光明如來。於後不久入般涅槃。佛涅槃后法住千歲。時金剛手菩薩復往摩呬捺啰山中安住。時一切金剛大乘學眾互相謂言。我等本師菩薩還止彼山。我等宜應同往彼山奉事供養。及自修習金剛大乘一切事業。時彼學眾一切沙門婆羅門等。各持香華及諸供具。即同往詣摩呬捺啰山金剛手菩薩所。至彼山已各各奉上香華寶玩。供養菩薩旋繞禮拜瞻仰而住。於是菩薩見彼學眾。咸來山中親近供養。修習事業志意堅固。即告

【現代漢語翻譯】現代漢語譯本：右肩和右膝著地，雙手結成金剛合掌，置於心前。金剛手菩薩對世尊說：『我奉如來教令，前往王宮，為諸國王等以及沙門（出家修道者）和婆羅門（祭司），乃至一切發菩提心（立志覺悟）求學金剛大乘（最高乘法）的人，演說金剛大乘，以及關於諸根（眼、耳、鼻、舌、身、意）境界所緣所作的種種法，使他們都能獲得無生法忍（對不生不滅之法安忍）。世尊，我現在想在如來的金剛大乘法中，為那些學眾求受灌頂（一種儀式），唯愿如來慈悲允許。』這時，日清凈光明如來（佛名）左右環顧后，從口中放出大光明，其光芒呈現五種顏色，在剎那間，照耀到如恒河沙數一樣多的諸佛剎土（佛國），上至梵世（色界天）都照耀到。這樣照耀之後，光明又迅速返回，從世尊口中進入。當時，被光明照耀的佛剎中一切如來，都稱讚說：『這金剛大乘即攝一切乘（包含所有乘法），乃至過去、未來、現在都是如此。』這金剛大乘即攝一切乘。當時，那些學眾就在金剛大乘中全部得到灌頂。得到灌頂后，都以頭面禮拜世尊日清凈光明如來和金剛手菩薩（菩薩名）的足，又繞佛菩薩千匝，歡喜讚歎，各自回到原來的地方。這時，日清凈光明如來不久之後入般涅槃（圓寂）。佛涅槃后，佛法住世千年。當時，金剛手菩薩又前往摩呬捺啰山（山名）中安住。當時，一切金剛大乘的學眾互相說道：『我們的本師（根本導師）菩薩還住在彼山，我們應該一同前往彼山奉事供養，以及修習金剛大乘的一切事業。』當時，那些學眾，包括沙門和婆羅門等，各自拿著香、花以及各種供養器具，一同前往摩呬捺啰山金剛手菩薩所在之處。到達彼山後，各自奉上香、花、寶物等，供養菩薩，圍繞禮拜，瞻仰而住。於是，菩薩見到那些學眾都來到山中親近供養，修習事業的志向堅定，就告訴他們說：

【English Translation】 English version: Kneeling with the right shoulder and right knee on the ground, placing the Vajra palms together at the heart. Vajrapani (Bodhisattva's name) said to the World-Honored One: 'I have received the Tathagata's (another name for Buddha) teaching and command to go to the royal palace, to expound the Vajra Mahayana (Diamond Vehicle, the highest form of Buddhism) for the kings and others, as well as for the Shramanas (wandering ascetics) and Brahmins (priests), and even for all those who have generated Bodhicitta (the mind of enlightenment) and seek to learn the Vajra Mahayana, and to enable them to attain the Kshanti (acceptance) of the unproduced Dharmas (teachings) regarding the various Dharmas pertaining to the objects and actions of the senses (eyes, ears, nose, tongue, body, and mind). World-Honored One, I now wish to request the Abhisheka (initiation) within the Tathagata's Vajra Mahayana Dharma for those disciples. May the Tathagata mercifully grant permission.' At that time, the Sun Pure Light Tathagata (Buddha's name), after looking to the left and right, emitted great light from his mouth. The light was of five colors and, in an instant, illuminated Buddha-lands as numerous as the sands of the Ganges River, reaching up to the Brahma world (the highest heaven in the realm of form). After illuminating in this way, the light quickly returned and entered the World-Honored One's mouth. At that time, all the Tathagatas in the Buddha-lands illuminated by the light praised, saying: 'This Vajra Mahayana encompasses all vehicles (forms of Buddhism), and so it is in the past, future, and present.' This Vajra Mahayana encompasses all vehicles. At that time, those disciples all received Abhisheka in the Vajra Mahayana. Having received Abhisheka, they all bowed with their heads and faces at the feet of the World-Honored One, the Sun Pure Light Tathagata, and Vajrapani Bodhisattva, circumambulated them a thousand times, joyfully praised them, and each returned to their original place. At that time, the Sun Pure Light Tathagata soon after entered Parinirvana (final nirvana). After the Buddha's Parinirvana, the Dharma (teachings) remained for a thousand years. At that time, Vajrapani Bodhisattva again went to Mount Mohinadra (mountain's name) and resided there. At that time, all the disciples of the Vajra Mahayana said to each other: 'Our root teacher (principal teacher), the Bodhisattva, is still dwelling on that mountain. We should go together to that mountain to serve and make offerings, and to cultivate all the activities of the Vajra Mahayana.' At that time, those disciples, including Shramanas and Brahmins, each carrying incense, flowers, and various offering implements, went together to the place of Vajrapani Bodhisattva on Mount Mohinadra. Having arrived at that mountain, they each offered incense, flowers, jewels, and other precious items, made offerings to the Bodhisattva, circumambulated and bowed, and stood gazing in reverence. Thereupon, the Bodhisattva, seeing that those disciples had all come to the mountain to draw near and make offerings, and that their resolve to cultivate the activities was firm, said to them:

眾曰汝等各各。於我最上金剛大乘聞諸法要。悉皆證得無生法忍盡涅槃界。汝等諦聽。我師日清凈光明如來已入涅槃。眾生薄福無所恃怙。我所告汝汝善遵行。佛入滅后彼金剛阿阇梨是汝等師。何以故彼阿阇梨而能護持佛剎。復能護持金剛秘密法故能說四字名。此即是如來相。汝等大眾當於彼師。常加尊重禮拜供養同於佛想。即感一切如來常加擁護。即是見前一切如來。汝等學眾常于彼師奉事供給。凡所受用坐臥等具。衣服湯藥一切所須無令闕乏。雖常侍近不得足蹋師影。所有同學無分親疏一心平等。善男子若有學人及諸人等。于金剛阿阇梨及金剛大乘諸學眾等。生不信心發起惡念復加譭謗。是人果報當墮地獄畜生及諸惡趣。何以故以一切諸法從彼生故。若有毀者是即毀法故獲是報。若有眾生未斷輪迴來求學者。當隨根性為他演說金剛大乘。當令得入金剛三昧。金剛手菩薩又復告言。此金剛大乘即是一切如來。一切如來即是大智。汝等學眾若有不依三昧違我教者。令汝破壞由如灰燼。於是菩薩即以金剛水與學眾等飲。復結大忿怒印安著學眾頂上。作加被已。又復告言佛子。汝今此身即為金剛三昧所持。若有違犯不依從者。以我金剛三昧印及忿怒印令彼破壞又復菩薩即如先佛法式。為諸學眾授于灌頂。複誦警覺真言令其

【現代漢語翻譯】現代漢語譯本大眾說：『你們每個人，在我這最上的金剛大乘中聽聞諸法要，都已證得無生法忍，到達涅槃的境界。你們仔細聽著。我的老師日清凈光明如來（Ri Qingjing Guangming Rulai）已經入涅槃了，眾生福薄，沒有可以依靠的。我所告訴你們的，你們要好好遵行。佛入滅后，那位金剛阿阇梨（Vajra Acarya，金剛上師）就是你們的老師。為什麼呢？因為那位阿阇梨能夠護持佛剎（Buddhakṣetra，佛土），又能護持金剛秘密法，能夠說四字名，這就是如來的相。你們大眾應當對那位老師，常常加以尊重、禮拜、供養，如同對待佛一樣。這樣就能感得一切如來常常加以擁護，就是見到面前的一切如來。你們學眾常常對那位老師奉事供給，凡是所受用的坐臥等用具，衣服湯藥一切所需，不要令其缺乏。雖然常常侍奉在近旁，也不得用腳踩踏老師的影子。所有的同學無論親疏，都要一心平等。善男子，如果有學人和各種人等，對於金剛阿阇梨以及金剛大乘的各位學眾等，生起不信心，發起惡念，又加以譭謗，這個人所得到的果報，應當墮入地獄、畜生以及各種惡趣。為什麼呢？因為一切諸法都是從他那裡生出來的。如果有人譭謗他，就是譭謗法，所以獲得這樣的果報。如果有眾生還沒有斷絕輪迴，來求學者，應當隨順他的根性，為他演說金剛大乘，應當令他進入金剛三昧（Vajra Samadhi，金剛定）。』金剛手菩薩（Vajrapani Bodhisattva）又說：『這金剛大乘就是一切如來，一切如來就是大智。你們學眾如果有不依三昧，違揹我教令的人，我會讓你們破壞，猶如灰燼。』於是菩薩就用金剛水給學眾們飲用，又結大忿怒印，安放在學眾的頭頂上，作加持后，又說：『佛子，你們現在此身，就是被金剛三昧所持。如果有違犯不依從的人，我用金剛三昧印和忿怒印，讓他們破壞。』菩薩又如先佛的法式，為各位學眾授予灌頂，又誦警覺真言，讓他們...

【English Translation】 English version The assembly said: 'Each of you, having heard the essential teachings of all Dharmas in my supreme Vajra Mahayana (Great Vehicle of the Diamond), has attained the forbearance of non-origination and reached the realm of Nirvana. Listen carefully. My teacher, Ri Qingjing Guangming Rulai (Tathagata of Pure Light of the Sun), has already entered Nirvana. Sentient beings have little merit and nothing to rely on. What I tell you, you should follow well. After the Buddha enters extinction, that Vajra Acarya (Vajra Master) will be your teacher. Why? Because that Acarya can protect the Buddhakṣetra (Buddha-field) and also protect the secret Vajra Dharma, and can speak the four-syllable name. This is the form of the Tathagata. You, the assembly, should always respect, bow to, and make offerings to that teacher, as if he were the Buddha. Then you will feel that all the Tathagatas are constantly protecting you, and you will see all the Tathagatas before you. You, the students, should always serve and provide for that teacher, and ensure that he lacks nothing in terms of sitting and sleeping arrangements, clothing, medicine, and all necessities. Although you are always serving nearby, you must not step on the teacher's shadow. All fellow students, regardless of closeness or distance, should be of one mind and equal. Good men, if there are students or other people who have no faith in the Vajra Acarya and the Vajra Mahayana students, and who generate evil thoughts and slander them, the karmic retribution for these people will be to fall into hell, the animal realm, and all evil realms. Why? Because all Dharmas arise from him. If someone slanders him, they are slandering the Dharma, and therefore receive this retribution. If there are sentient beings who have not yet ended the cycle of rebirth and come to seek learning, you should, according to their nature, expound the Vajra Mahayana for them, and lead them to enter Vajra Samadhi (Diamond Concentration).' Vajrapani Bodhisattva (Diamond Hand Bodhisattva) further said: 'This Vajra Mahayana is all the Tathagatas, and all the Tathagatas are great wisdom. If any of you students do not rely on Samadhi and violate my teachings, I will destroy you like ashes.' Then the Bodhisattva gave the students Vajra water to drink, and then formed the Great Wrathful Mudra (hand gesture) and placed it on the heads of the students. After blessing them, he said again: 'Children of the Buddha, your bodies are now held by the Vajra Samadhi. If anyone violates and does not obey, I will use my Vajra Samadhi Mudra and Wrathful Mudra to destroy them.' The Bodhisattva then, according to the Dharma of the previous Buddhas, bestowed empowerment upon the students, and recited the awakening mantra, causing them to...

覺悟。又復示與金剛杵自稱己名。與諸弟子身份八處而作加被。時金剛大乘學眾。于菩薩所受學一切法式。畢已即向菩薩。種種稱讚恭敬供養謝彼菩薩。又復白言我等各各如菩薩教。于金剛阿阇梨所。承事供養恭敬讚歎一如聖旨。爾時金剛手菩薩摩訶薩化事畢已。即于彼處隱沒不現。◎

最上大乘金剛大教寶王經卷上大正藏第 20 冊 No. 1128 最上大乘金剛大教寶王經

最上大乘金剛大教寶王經卷下

西天譯經三藏朝散大夫試鴻臚卿傳教大師臣法天奉　詔譯

◎爾時世尊。復告印捺啰部帝大王言。大王汝于往昔過去無量阿僧祇大劫之前。日清凈光明如來法中。已曾為王號精進授。汝於是時與諸學眾。于彼佛處已曾求學金剛大乘及諸法要。汝今於此娑訶世界我釋迦牟尼佛所。又復求學如是金剛大乘。時印捺啰部帝聞此語已。即複合掌白世尊言。云何名為菩薩摩訶薩。佛言若有樂行大慈大悲大喜大舍。是即名為菩薩摩訶薩。

爾時世尊說是語已。顧視左邊告金剛手菩薩言。汝可同彼過去劫前。日清凈光明如來之時。為印捺啰部帝大王。說金剛大乘。及說菩薩摩訶薩行。諸根境界等種種之法。方便令解使獲無生法忍。時金剛手菩薩摩訶薩。即從座起偏袒右肩。頭面著地禮

【現代漢語翻譯】現代漢語譯本覺悟。金剛手菩薩又向他們展示金剛杵，並自報姓名。然後為眾弟子身體的八個部位進行加持。當時，金剛大乘的學眾們，在菩薩那裡學完了一切法式后，便向菩薩表達各種稱讚、恭敬和供養，以感謝菩薩。他們還稟告說：『我等將按照菩薩的教導，對金剛阿阇梨（Vajra Acarya，金剛上師）進行承事、供養、恭敬和讚歎，一切都遵照您的聖旨。』爾時，金剛手菩薩摩訶薩（Vajrapani Bodhisattva Mahasattva，手持金剛菩薩）完成教化之事後，便在那處隱沒，不再顯現。

《最上大乘金剛大教寶王經》捲上大正藏第20冊 No. 1128 《最上大乘金剛大教寶王經》

《最上大乘金剛大教寶王經》卷下

西天譯經三藏朝散大夫試鴻臚卿傳教大師臣法天奉詔譯

爾時，世尊（Lord Buddha）又告訴印捺啰部帝大王（Indrabodhi，音譯，國王名）說：『大王，你在往昔過去無量阿僧祇大劫（asamkhya kalpas，無數大劫）之前，在日清凈光明如來（Sun Pure Light Tathagata，佛名）的法中，曾經為王，名為精進授（Adhimukti，名字）。你那時與眾學徒，在那佛處已經求學過金剛大乘以及各種法要。你現在在這娑婆世界（Sahā world，我們所居住的世界），我釋迦牟尼佛（Sakyamuni Buddha，佛教創始人）處，又來求學這樣的金剛大乘。』當時，印捺啰部帝（Indrabodhi）聽了這話后，便合掌對世尊說：『什麼叫做菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）？』佛說：『若有人樂於行大慈、大悲、大喜、大舍，這便叫做菩薩摩訶薩。』

爾時，世尊說完這話后，回頭看著左邊，告訴金剛手菩薩（Vajrapani Bodhisattva，金剛手菩薩）說：『你可以像過去劫前，在日清凈光明如來（Sun Pure Light Tathagata）之時一樣，為印捺啰部帝大王（Indrabodhi）宣說金剛大乘，以及宣說菩薩摩訶薩（Bodhisattva-Mahasattva）的行持、諸根境界等等各種法，方便地讓他理解，使他獲得無生法忍（Anutpattika-dharma-ksanti，對諸法不生不滅的證悟）。』當時，金剛手菩薩摩訶薩（Vajrapani Bodhisattva Mahasattva）即從座位上站起，偏袒右肩，頭面著地，向佛禮拜。

【English Translation】 English version Enlightenment. Then, Vajrapani (Vajrapani, meaning 'thunderbolt-bearer') showed them the vajra (vajra, a ritual weapon symbolizing the indestructible) and announced his name. He then blessed the eight parts of the disciples' bodies. At that time, the Vajrayana (Vajrayana, Diamond Vehicle) students, having learned all the Dharma practices from the Bodhisattva, expressed various praises, respects, and offerings to thank the Bodhisattva. They also reported: 'We will follow the Bodhisattva's teachings and serve, offer, respect, and praise the Vajra Acarya (Vajra Acarya, Vajra Master) just as you have instructed.' At that time, Vajrapani Bodhisattva Mahasattva (Vajrapani Bodhisattva Mahasattva, the great being Vajrapani) completed his work of transformation and disappeared from that place.

The Supreme Great Vehicle Vajra Great Teaching King Sutra, Volume 1 Taisho Tripitaka Volume 20 No. 1128 The Supreme Great Vehicle Vajra Great Teaching King Sutra

The Supreme Great Vehicle Vajra Great Teaching King Sutra, Volume 2

Translated by Dharma Heaven, Tripitaka Master of Western India, Grand Master of Missionary Teaching, Minister of the Honglu Temple, holding the title Chao San Da Fu, under Imperial Decree

At that time, the Lord Buddha (Lord Buddha) said to King Indrabodhi (Indrabodhi, transliteration, name of a king): 'Great King, in the past, countless asamkhya kalpas (asamkhya kalpas, countless eons) ago, in the Dharma of Sun Pure Light Tathagata (Sun Pure Light Tathagata, name of a Buddha), you were once a king named Adhimukti (Adhimukti, name). At that time, you and your disciples studied the Vajrayana and various Dharma essentials at that Buddha's place. Now, in this Saha world (Sahā world, the world we live in), at the place of me, Sakyamuni Buddha (Sakyamuni Buddha, the founder of Buddhism), you are again seeking to learn this Vajrayana.' At that time, Indrabodhi (Indrabodhi) heard these words and clasped his palms together, saying to the Lord Buddha: 'What is called a Bodhisattva-Mahasattva (Bodhisattva-Mahasattva, great Bodhisattva)?' The Buddha said: 'If someone delights in practicing great loving-kindness, great compassion, great joy, and great equanimity, that is called a Bodhisattva-Mahasattva.'

At that time, after the Lord Buddha spoke these words, he looked to his left and said to Vajrapani Bodhisattva (Vajrapani Bodhisattva, Vajrapani): 'You can, as in the time of Sun Pure Light Tathagata (Sun Pure Light Tathagata) in the past kalpas, explain the Vajrayana to King Indrabodhi (Indrabodhi), and explain the practices of Bodhisattva-Mahasattvas (Bodhisattva-Mahasattva), the realms of the senses, and various other Dharmas, so that he can easily understand and attain Anutpattika-dharma-ksanti (Anutpattika-dharma-ksanti, the realization of the non-arising and non-ceasing of all dharmas).' At that time, Vajrapani Bodhisattva Mahasattva (Vajrapani Bodhisattva Mahasattva) immediately rose from his seat, bared his right shoulder, and prostrated himself with his head touching the ground.

世尊足已。合掌當心而白佛言。我今當承如來教敕而為演說印捺啰部帝聞是語已。身毛喜豎心大忻踴。即從座起禮世尊足已。復禮金剛手菩薩足。禮已白言。唯愿菩薩遵奉佛敕。往詣我宮為我演說。

爾時金剛手菩薩承佛教敕。又復觀彼印捺啰部帝身心虔切。默然許之。印捺啰部帝知默許已。即禮金剛手菩薩足。歡喜踴躍禮佛而退。即整四兵前後導從。乃與菩薩同乘寶車。及張傘蓋動種種樂。尊敬供養還歸曼誐羅補囕大城。于其城中菩薩所經之路。一切人民各以香華奉獻供養。既至宮已。時印捺啰部帝預嚴七寶大師子座菩薩下車即升彼座。王及中宮后妃眷屬。復設種種香華珍寶及殊妙衣作大供養。復以寶瓶盛滿閼伽香水奉上菩薩。

爾時金剛手菩薩摩訶薩。即如從佛所聞金剛大乘秘密相應三摩地三摩缽底。種種諸法廣為演說。欲令王等證無生忍盡涅槃界。是時復有眾多沙門婆羅門剎帝利毗舍首陀等。亦來王宮為欲聽聞金剛大乘及諸妙法又有東印度摩羅嚩國法光大王。北印度無能勝王。西印度月光大王。摩伽陀國頻婆娑羅王。舍衛國波斯匿王。梨蹉尾國梵授王等。復有無數沙門婆羅門。剎帝利毗舍首陀。及無數發菩提心眾生。欲聞法故亦來王宮。如是人等各于菩薩。信重歡喜來至王宮。如是人等各各深信歡

【現代漢語翻譯】現代漢語譯本：世尊說完，印捺啰部帝（Indra Bhuti，帝釋天）合掌于胸前，對佛說：『我現在將遵從如來的教誨，為您演說。』聽到這話，他全身的毛都豎了起來，心中充滿喜悅。他立即從座位上起身，禮拜世尊的足，又禮拜金剛手菩薩的足。禮拜完畢后，他說：『唯愿菩薩遵從佛的教誨，前往我的宮殿為我演說。』當時，金剛手菩薩（Vajrapani Bodhisattva）接受了佛的教誨，又看到印捺啰部帝身心虔誠懇切，便默許了。印捺啰部帝知道菩薩默許后，便禮拜金剛手菩薩的足，歡喜踴躍地禮拜佛後退下。他立即整頓四種軍隊，前後引導護衛，與菩薩一同乘坐寶車，張開傘蓋，奏響各種樂器，以尊敬供養的心情返回曼誐羅補囕（Mangala Pura）大城。在菩薩經過的道路上，所有人民都用香花供奉。到達宮殿後，印捺啰部帝預先準備了七寶大師子座，菩薩下車后便登上寶座。國王以及後宮妃嬪眷屬，又設定各種香花珍寶以及殊妙的衣服，作盛大的供養。又用寶瓶盛滿閼伽（Arghya）香水，奉獻給菩薩。當時，金剛手菩薩摩訶薩（Vajrapani Bodhisattva Mahasattva）便如從佛那裡聽聞的金剛大乘秘密相應三摩地（Samadhi）三摩缽底（Samapatti），種種諸法，廣為演說，希望國王等人證得無生忍，進入涅槃界。當時，還有眾多沙門（Sramana，出家修行者）、婆羅門（Brahmana，祭司）、剎帝利（Kshatriya，武士）、毗舍（Vaishya，商人）、首陀（Shudra，奴隸）等，也來到王宮，想要聽聞金剛大乘以及各種妙法。又有東印度摩羅嚩國（Malava）法光大王，北印度無能勝王，西印度月光大王，摩伽陀國（Magadha）頻婆娑羅王（Bimbisara），舍衛國（Sravasti）波斯匿王（Prasenajit），梨蹉尾國（Licchavi）梵授王等，還有無數沙門、婆羅門、剎帝利、毗舍、首陀，以及無數發菩提心的眾生，爲了聽聞佛法也來到王宮。這些人等都對菩薩深信敬重，歡喜地來到王宮。這些人等都深深相信歡。

【English Translation】 English version: After the World Honored One finished speaking, Indra Bhuti (Indra Bhuti, Lord Indra), with his palms together at his heart, said to the Buddha: 'I will now follow the Tathagata's (Tathagata's) teachings and expound for you.' Upon hearing these words, the hairs on his body stood on end, and his heart was filled with joy. He immediately rose from his seat, prostrated at the feet of the World Honored One, and then prostrated at the feet of Vajrapani Bodhisattva (Vajrapani Bodhisattva). After prostrating, he said: 'May the Bodhisattva follow the Buddha's teachings and go to my palace to expound for me.' At that time, Vajrapani Bodhisattva (Vajrapani Bodhisattva) received the Buddha's teachings and, seeing Indra Bhuti's (Indra Bhuti's) sincere devotion, silently agreed. Knowing that the Bodhisattva had agreed, Indra Bhuti (Indra Bhuti) prostrated at the feet of Vajrapani Bodhisattva (Vajrapani Bodhisattva), joyfully prostrated to the Buddha, and withdrew. He immediately arranged his fourfold army, leading and guarding him from the front and rear, and together with the Bodhisattva, rode in a jeweled chariot, with umbrellas raised and various musical instruments playing, returning to the great city of Mangala Pura (Mangala Pura) with respect and offerings. On the road that the Bodhisattva passed, all the people offered incense and flowers. Upon arriving at the palace, Indra Bhuti (Indra Bhuti) had prepared a great seven-jeweled lion throne in advance. The Bodhisattva alighted from the chariot and ascended the throne. The king, as well as the consorts and relatives of the inner palace, again set up various incense, flowers, jewels, and exquisite garments as great offerings. They also filled jeweled vases with Arghya (Arghya) fragrant water and offered them to the Bodhisattva. At that time, Vajrapani Bodhisattva Mahasattva (Vajrapani Bodhisattva Mahasattva), just as he had heard from the Buddha, extensively expounded the secret corresponding Samadhi (Samadhi) and Samapatti (Samapatti) of the Vajrayana, with the intention of enabling the king and others to attain the patience of non-origination and enter the realm of Nirvana. At that time, there were also many Sramanas (Sramanas, renunciates), Brahmanas (Brahmanas, priests), Kshatriyas (Kshatriyas, warriors), Vaishyas (Vaishyas, merchants), Shudras (Shudras, laborers), etc., who also came to the palace, desiring to hear the Vajrayana and various wonderful Dharmas. There were also King Dharmaprabha of Malava (Malava) in East India, King Invincible of North India, King Moonlight of West India, King Bimbisara (Bimbisara) of Magadha (Magadha), King Prasenajit (Prasenajit) of Sravasti (Sravasti), King Brahma-datta of Licchavi (Licchavi), etc., as well as countless Sramanas, Brahmanas, Kshatriyas, Vaishyas, Shudras, and countless beings who had generated the Bodhi mind, who also came to the palace to hear the Dharma. These people all deeply believed in and rejoiced in the Bodhisattva, and came to the palace. These people all deeply believed and rejoiced.

喜踴銳。白金剛手菩薩言。我等樂入金剛大乘。及欲聽聞種種妙法。於是金剛手菩薩。而於六年為于諸王及諸人眾。演說金剛大乘諸菩薩行。及無數百千俱胝相應三摩地三摩缽底。乃至於諸境界所緣所作一切諸法廣為演說。

爾時印捺啰部帝得聞法故。於一切如來相應法中。證三摩地三摩缽底。得無生忍盡涅槃界。及得隱沒自在。乃至中宮后妃眷屬國內民庶。得聞金剛大乘及諸法要。皆悉證得無生法忍。國中復有金剛阿阇梨。所謂善龍義龍寶聲戒聲發光聲。復有婆羅門所謂法龍力賢等。得於金剛大乘法中。證無生忍盡涅槃界。彼東印度摩羅嚩國法光大王。于最上金剛大乘法中。悟得最上根本相應法。得無生忍盡涅槃界。及得隱身自在。乃至中宮后妃眷屬國中士庶。得聞金剛大乘及諸妙法。皆悉證得無生法忍盡涅槃界是印度中復有金剛阿阇梨。名曰賢天如來天善天。又有剎帝利邪輸嚩哩摩你嚩嚩哩摩等。亦于金剛大乘法中得聞法故。悉皆證得無生法忍盡涅槃界。

復有北印度無能勝王。得聞金剛大乘及諸法要。乃于真實攝教中。證得相應三摩地得無生忍盡涅槃界。及得隱身自在。亦有中宮眷屬后妃嬪嬙乃至士庶。得聞金剛大乘一切妙法。皆悉證得無生法忍。彼印度中亦有金剛阿阇梨。名曰賢喜蓮喜。又有剎

【現代漢語翻譯】現代漢語譯本：喜踴銳（名稱）。白金剛手菩薩（Vajrapani Bodhisattva）言：『我等樂入金剛大乘（Vajrayana），及欲聽聞種種妙法。』於是金剛手菩薩，而於六年為于諸王及諸人眾，演說金剛大乘諸菩薩行，及無數百千俱胝相應三摩地（Samadhi）三摩缽底（Samapatti），乃至於諸境界所緣所作一切諸法廣為演說。爾時印捺啰部帝（Indrabhuti）得聞法故，於一切如來相應法中，證三摩地三摩缽底，得無生忍盡涅槃界（Nirvana），及得隱沒自在。乃至中宮后妃眷屬國內民庶，得聞金剛大乘及諸法要，皆悉證得無生法忍。國中復有金剛阿阇梨（Vajra Acharya），所謂善龍義龍寶聲戒聲發光聲。復有婆羅門（Brahmin）所謂法龍力賢等。得於金剛大乘法中，證無生忍盡涅槃界。彼東印度摩羅嚩國（Malawa）法光大王，于最上金剛大乘法中，悟得最上根本相應法，得無生忍盡涅槃界，及得隱身自在。乃至中宮后妃眷屬國中士庶，得聞金剛大乘及諸妙法，皆悉證得無生法忍盡涅槃界。是印度中復有金剛阿阇梨，名曰賢天如來天善天。又有剎帝利（Kshatriya）邪輸嚩哩摩你嚩嚩哩摩等，亦于金剛大乘法中得聞法故，悉皆證得無生法忍盡涅槃界。復有北印度無能勝王，得聞金剛大乘及諸法要，乃于真實攝教中，證得相應三摩地得無生忍盡涅槃界，及得隱身自在。亦有中宮眷屬后妃嬪嬙乃至士庶，得聞金剛大乘一切妙法，皆悉證得無生法忍。彼印度中亦有金剛阿阇梨，名曰賢喜蓮喜。又有剎

【English Translation】 English version: 'Joyful Dance Sharp.' Vajrapani Bodhisattva said, 'We delight in entering the Vajrayana (Diamond Vehicle) and wish to hear various wonderful Dharmas.' Then, Vajrapani Bodhisattva, for six years, for the sake of various kings and people, expounded the practices of the Bodhisattvas in the Vajrayana, as well as countless hundreds of thousands of kotis of corresponding Samadhis and Samapattis, and extensively explained all Dharmas related to the objects and actions of all realms. At that time, Indrabhuti, having heard the Dharma, attained Samadhi and Samapatti in all Dharmas corresponding to the Tathagatas, attained the Kshanti (patience/acceptance) of non-origination, exhausted the realm of Nirvana, and attained the freedom of concealment. Furthermore, the consorts, concubines, and relatives in the central palace, as well as the common people of the country, having heard the Vajrayana and the essentials of the Dharmas, all attained the Kshanti of non-origination. In the country, there were also Vajra Acharyas, namely Good Dragon, Meaning Dragon, Jewel Voice, Precept Voice, and Emanating Light Voice. There were also Brahmins, namely Dharma Dragon, Power Wise, etc., who, in the Vajrayana Dharma, attained the Kshanti of non-origination and exhausted the realm of Nirvana. The great King Dharma Light of Malawa in East India, in the supreme Vajrayana Dharma, awakened to the supreme fundamental corresponding Dharma, attained the Kshanti of non-origination, exhausted the realm of Nirvana, and attained the freedom of concealment. Furthermore, the consorts, concubines, and relatives in the central palace, as well as the scholars and commoners in the country, having heard the Vajrayana and various wonderful Dharmas, all attained the Kshanti of non-origination and exhausted the realm of Nirvana. In India, there were also Vajra Acharyas named Wise Heaven, Tathagata Heaven, and Good Heaven. There were also Kshatriyas such as Yashovarman and Nivarman, who, having heard the Dharma in the Vajrayana Dharma, all attained the Kshanti of non-origination and exhausted the realm of Nirvana. Furthermore, the Invincible King of North India, having heard the Vajrayana and the essentials of the Dharmas, in the teachings of reality, attained the corresponding Samadhi, attained the Kshanti of non-origination, exhausted the realm of Nirvana, and attained the freedom of concealment. There were also consorts, concubines, and relatives in the central palace, as well as scholars and commoners, who, having heard all the wonderful Dharmas of the Vajrayana, all attained the Kshanti of non-origination. In India, there were also Vajra Acharyas named Wise Joy and Lotus Joy. There were also Kshat

帝利名曰烏那野嚩哩摩。及有毗舍名曰法密。如是等眾于金剛大乘得聞法故。皆悉證得無生法忍盡涅槃界。

復有西印度月光大王。于金剛大乘聞諸法故。證得金剛口相應三摩地等。得無生忍盡涅槃界。及得隱身自在。亦有中宮后妃婇女乃至士庶等。又有金剛阿阇梨。名曰不空成就普成就如來成就等。又有剎帝利。名曰善密及穌哩野嚩哩摩。如是眾等於金剛大乘聞妙法故。皆悉證得無生法忍盡涅槃界。

爾時金剛手菩薩摩訶薩。為彼諸王及一切學眾。演說金剛大乘一切諸法。又復演說八種成就之法。所謂聖藥眼藥革屣劍罥索。金剛輪金剛杵及寶瓶等成就之法。又復演說入地入修羅窟成就之法。又復演說菩薩摩訶薩。依金剛大乘所行之行。諸根境界所緣所作種種之法。令彼學眾各各修習離於懈怠。時金剛手菩薩於六年中。為諸王等及求學金剛大乘一切學眾。以種種方便譬喻言辭。演說諸法各令證悟已。即告眾曰。汝等當知今彼處。有大名山號乞乞那。其山頂上平正廣闊。亦有林樹池沼適悅之地。我今先往汝等入金剛大乘諸王沙門婆羅門毗舍首陀一切學眾。亦可於彼俱往集會。是時學眾于彼山頂皆集會已。金剛手菩薩即復告言。今者世尊釋迦牟尼將入涅槃。汝等今可與我同至佛所求受灌頂。爾時學眾即與金剛

【現代漢語翻譯】現代漢語譯本：帝利（Tili，地名）有個名叫烏那野嚩哩摩（Unayavarima）的人，還有個毗舍（Visakha，人名）名叫法密（Dhammamitra）。這些人因為在金剛大乘中聽聞佛法，都證得了無生法忍，進入了涅槃的境界。

還有西印度的月光大王（Chandrakirti），因為在金剛大乘中聽聞諸法，證得了金剛口相應三摩地等等，得到了無生忍，進入了涅槃的境界，並且獲得了隱身自在的神通。還有後宮的妃嬪、宮女，乃至平民百姓等等。還有金剛阿阇梨（Vajra Acarya，金剛上師），名叫不空成就（Amoghasiddhi）、普成就（Samantasiddhi）、如來成就（Tathagatasiddhi）等等。還有剎帝利（Kshatriya，國王），名叫善密（Subhamitra）和穌哩野嚩哩摩（Suryavarima）。這些人因為在金剛大乘中聽聞妙法，都證得了無生法忍，進入了涅槃的境界。

當時，金剛手菩薩摩訶薩（Vajrapani Bodhisattva Mahasattva）為那些國王和所有學眾演說金剛大乘的一切諸法，又演說了八種成就之法，即聖藥、眼藥、革屣（一種鞋子）、劍、罥索（一種繩索）、金剛輪、金剛杵和寶瓶等等的成就之法。又演說了入地、入修羅窟的成就之法。又演說了菩薩摩訶薩依據金剛大乘所修行的行為，諸根境界所緣所作的種種之法，讓那些學眾各自修習，遠離懈怠。當時，金剛手菩薩在六年之中，為諸王等等以及求學金剛大乘的一切學眾，用種種方便譬喻言辭，演說諸法，使他們各自證悟。然後告訴大眾說：『你們應當知道，現在那個地方，有一座大名山，名叫乞乞那（Kukkutapada）。那座山的山頂平坦廣闊，也有林木池沼，是令人感到舒適喜悅的地方。我現在先去那裡，你們這些進入金剛大乘的諸王、沙門（Sramana，出家人）、婆羅門（Brahmana，祭司）、毗舍（商人）、首陀（奴隸）一切學眾，也可以到那裡一起聚集。』當時，學眾在那座山頂都聚集完畢。金剛手菩薩又告訴他們說：『現在世尊釋迦牟尼佛（Sakyamuni Buddha）將要進入涅槃，你們現在可以和我一同前往佛陀那裡，求受灌頂。』當時，學眾就和金剛

【English Translation】 English version: In Tili (a place name), there was a person named Unayavarima, and a Visakha (a personal name) named Dhammamitra. Because these people heard the Dharma in the Vajrayana Mahayana, they all attained the Anutpattika-dharma-kshanti (patience with the unoriginated nature of reality) and entered the realm of Nirvana.

Furthermore, Chandrakirti (Moonlight King) of West India, having heard the various Dharmas in the Vajrayana Mahayana, attained the Vajra-mouth-corresponding Samadhi and so on, attained the Anutpattika-dharma-kshanti, entered the realm of Nirvana, and also obtained the power of invisibility. There were also consorts, concubines, and even commoners in the inner palace. There were also Vajra Acaryas (Vajra Masters) named Amoghasiddhi (Unfailing Accomplishment), Samantasiddhi (Universal Accomplishment), Tathagatasiddhi (Thus Come One Accomplishment), and so on. There were also Kshatriyas (kings) named Subhamitra (Good Friend) and Suryavarima. Because these people heard the wonderful Dharma in the Vajrayana Mahayana, they all attained the Anutpattika-dharma-kshanti and entered the realm of Nirvana.

At that time, Vajrapani Bodhisattva Mahasattva expounded all the Dharmas of the Vajrayana Mahayana to those kings and all the disciples, and also expounded the eight kinds of accomplishment methods, namely the accomplishment methods of holy medicine, eye medicine, leather shoes, sword, snare, Vajra wheel, Vajra pestle, and treasure vase, etc. He also expounded the accomplishment methods of entering the earth and entering the Asura cave. He also expounded the various Dharmas of the Bodhisattva Mahasattvas' practices according to the Vajrayana Mahayana, the objects of the senses, and the actions performed, so that the disciples could cultivate diligently and stay away from laziness. At that time, Vajrapani Bodhisattva, for six years, expounded the Dharmas to the kings and all the disciples who sought to learn the Vajrayana Mahayana, using various skillful means, metaphors, and words, enabling them to attain enlightenment. Then he told the assembly: 'You should know that in that place, there is a great famous mountain called Kukkutapada. The top of that mountain is flat and wide, and there are also forests, ponds, and pleasant places. I will go there first. You kings, Sramanas (ascetics), Brahmanas (priests), Vaishyas (merchants), Shudras (laborers), and all disciples who have entered the Vajrayana Mahayana can also gather there together.' At that time, the disciples all gathered on the top of that mountain. Vajrapani Bodhisattva then told them: 'Now, the World Honored One Sakyamuni Buddha is about to enter Nirvana. You can now come with me to the Buddha to receive the initiation.' At that time, the disciples and Vajra

手菩薩同離彼山。是時諸王將理四兵前後導從。及備種種諸大供養往世尊所。爾時世尊釋迦牟尼。已在拘尸那城。金剛手菩薩摩訶薩。與諸學眾至佛所已。設大供養奉獻世尊。右繞三匝禮拜讚歎于佛前坐。時金剛手菩薩即從座起。偏袒右肩右膝著地。作金剛合掌白世尊言。我奉佛敕以菩薩摩訶薩行。于金剛大乘法中。為學眾說于諸根境界所緣所作及種種諸法。各各證悟或得三摩地三摩缽底。或得法忍盡涅槃界。或得隱身自在。世尊我已如是說法利益。今來佛所欲為彼眾。于如來處求受灌頂。

爾時世尊左右顧視已。即于頂門放五色光。其光晃耀於一剎那間。照如恒沙佛剎上至梵世。如是照已尋復旋還。卻從世尊頂門而入。爾時十方光所照處。一切如來異口贊言。金剛大乘即攝一切乘。乃至過去未來及與現在一切諸佛。皆說如是金剛大乘攝一切乘。爾時世尊即以金剛水。與一切金剛大乘學眾灌頂。諸學眾等得灌頂已。皆用頭面著地禮世尊足。及禮金剛手菩薩足。禮已讚歎踴躍。繞百千匝各還本處。

爾時尊者阿難白佛言。世尊如是正法。當云何名云何受持。佛言阿難今此正法。名為最上大乘寶王如是受持。爾時如來應正等覺釋迦牟尼說是經已。即于俱尸那城入般涅槃。金剛手菩薩。於後卻還乞乞那山。亦有

【現代漢語翻譯】現代漢語譯本：金剛手菩薩也一同離開了那座山。當時，各位國王率領著四種軍隊，前後引導護衛，並準備了各種盛大的供養，前往世尊所在之處。那時，世尊釋迦牟尼已經身在拘尸那城。金剛手菩薩摩訶薩與各位弟子到達佛陀處后，陳設盛大的供養，奉獻給世尊，右繞佛陀三圈，禮拜讚歎，然後在佛前坐下。這時，金剛手菩薩立即從座位上起身，袒露右肩，右膝著地，作出金剛合掌的姿勢，對世尊說道：『我奉佛陀的教令，以菩薩摩訶薩的行持，在金剛大乘法中，為弟子們講述諸根境界所緣所作以及種種諸法，使他們各自證悟，或者獲得三摩地（Samadhi，禪定），三摩缽底（Samapatti，等至），或者獲得法忍（Dharmanimitta，對佛法的證悟和安忍），直至涅槃（Nirvana，寂滅）的境界，或者獲得隱身自在的神通。世尊，我已經這樣說法利益眾生，現在來到佛陀這裡，想為他們從如來處求受灌頂。』當時，世尊左右環顧之後，立即從頂門放出五色光芒。那光芒閃耀，在一剎那間，照耀如恒河沙數般眾多的佛剎，上至梵世。這樣照耀之後，隨即又旋轉返回，從世尊的頂門進入。當時，十方被光芒照耀之處，一切如來異口同聲地讚歎道：『金剛大乘即攝一切乘，乃至過去、未來以及現在一切諸佛，都宣說這樣的金剛大乘攝一切乘。』當時，世尊立即用金剛水，為一切金剛大乘的弟子們灌頂。各位弟子得到灌頂后，都用頭面觸地，禮拜世尊的足，以及禮拜金剛手菩薩的足。禮拜完畢后，讚歎踴躍，繞佛百千圈，各自返回原來的地方。當時，尊者阿難（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）對佛陀說道：『世尊，這樣的正法，應當叫什麼名字？應當如何受持？』佛陀說道：『阿難，現在這部正法，名為最上大乘寶王，應當這樣受持。』當時，如來應正等覺釋迦牟尼（Sakyamuni，佛教創始人）說完這部經后，就在拘尸那城入般涅槃。金剛手菩薩，之後返回乞乞那山，也有。

【English Translation】 English version: Vajrapani (Vajrapani, a Bodhisattva who symbolizes the power of all the Buddhas) Bodhisattva also left that mountain together. At that time, the kings, leading their four divisions of troops, guiding and protecting him from the front and rear, and preparing various grand offerings, went to where the World Honored One was. At that time, the World Honored One Shakyamuni (Sakyamuni, the founder of Buddhism) was already in Kushinagar. Vajrapani Bodhisattva Mahasattva, with his disciples, arrived at the Buddha's place, presented grand offerings, dedicated them to the World Honored One, circumambulated the Buddha three times to the right, prostrated and praised him, and then sat down in front of the Buddha. At this time, Vajrapani Bodhisattva immediately rose from his seat, bared his right shoulder, knelt on his right knee, made the Vajra hand gesture, and said to the World Honored One: 'I have received the Buddha's command to act as a Bodhisattva Mahasattva, and in the Vajra Mahayana Dharma, I have spoken to the disciples about the objects and actions of the sense realms and all kinds of Dharmas, so that they may each attain enlightenment, or attain Samadhi (Samadhi, meditative absorption), Samapatti (Samapatti, attainment), or attain Dharmanimitta (Dharmanimitta, acceptance of the Dharma), until the realm of Nirvana (Nirvana, liberation), or attain the supernatural power of invisibility. World Honored One, I have thus spoken to benefit sentient beings, and now I have come to the Buddha to seek empowerment from the Tathagata for them.' At that time, after the World Honored One looked around, he immediately emitted five-colored light from the crown of his head. That light shone brightly, and in an instant, illuminated as many Buddha lands as there are sands in the Ganges River, up to the Brahma world. After shining in this way, it immediately rotated and returned, entering from the crown of the World Honored One's head. At that time, in all directions where the light shone, all the Tathagatas praised in unison: 'The Vajra Mahayana encompasses all vehicles, and even all the Buddhas of the past, future, and present proclaim that the Vajra Mahayana encompasses all vehicles.' At that time, the World Honored One immediately used Vajra water to empower all the disciples of the Vajra Mahayana. After receiving the empowerment, all the disciples touched the ground with their heads and faces, prostrated at the feet of the World Honored One, and at the feet of Vajrapani Bodhisattva. After prostrating, they praised and rejoiced, circumambulated the Buddha hundreds of thousands of times, and each returned to their original place. At that time, Venerable Ananda (Ananda, one of the Buddha's ten great disciples, known for his exceptional memory) said to the Buddha: 'World Honored One, what should this Dharma be called? How should it be upheld?' The Buddha said: 'Ananda, this Dharma is now called the Supreme Mahayana Jewel King, and it should be upheld in this way.' At that time, the Tathagata Arhat Samyak-sambuddha Shakyamuni (Sakyamuni, the founder of Buddhism) finished speaking this sutra and entered Parinirvana in Kushinagar. Vajrapani Bodhisattva later returned to Mount Kukkutapada, and there were also.

眾多菩薩聲聞同來山中。時金剛學眾互相謂言。我等本師金剛手菩薩摩訶薩。卻復乞乞那山。我等宜應亦往彼山親近供養。是諸學眾各持種種香花寶玩同往彼山。到彼山已。各以香花奉上供養禮拜旋繞。恭敬讚歎各一面坐。

爾時菩薩觀視會眾沙門婆羅門剎帝利毗舍首陀等已。即復告言汝等學眾諦聽。汝已各各於此金剛大乘悉得證悟。皆是得金剛大乘法者。汝等當知佛涅槃后。金剛阿阇梨。是汝等師。亦如往昔無量劫前。日清凈光明如來出世之時。彼大妙香佛剎中。有王名精進授。彼時我亦如是。說承事金剛阿阇梨軌則。今亦復說弟子承事金剛阿阇梨軌則。承事之則乃有八種。時印捺啰部帝白金剛手菩薩言。云何名為八種承事之則。金剛手言。一者不得呼師名字。二者常自稱師足。三者與師執持鞋履。四者掃灑房地。五者為師敷置床座。六者五體作禮。七者不侵害師。八者指授稟信。是名弟子承事金剛阿阇梨八法。彼阿阇梨以此八事觀察弟子。以日累月積月成歲。若彼弟子於此八事。無有違背專心不退。阿阇梨然可攝受。

爾時金剛手菩薩又復告言。譬如世間蟲𦚭飛蛾之類。皆從緣生墮斯惡趣何由出離。亦如世間輪迴眾生。云何轉業得無生滅若不因從金剛阿阇梨。攝受為說種種妙法。何由能除一切煩惱證

【現代漢語翻譯】現代漢語譯本：眾多菩薩和聲聞一同來到山中。當時，金剛乘的學眾們互相說道：『我們的本師，金剛手菩薩摩訶薩（Vajrapani Bodhisattva Mahasattva），現在回到了乞乞那山（Kukkutapada Mountain）。我們應該也前往那座山，親近供養。』這些學眾各自拿著各種香、花、寶物，一同前往那座山。到達后，他們各自用香和花供奉，禮拜並繞行，恭敬讚歎，然後各自在一面坐下。

當時，菩薩觀察了會眾中的沙門（Shramana，出家修行者）、婆羅門（Brahmana，祭司）、剎帝利（Kshatriya，武士）和吠舍（Vaishya，商人）、首陀羅（Shudra，農民）等，然後說道：『你們這些學眾仔細聽著。你們都已經在此金剛大乘（Vajrayana）中得到了證悟，都是得到金剛大乘法的人。你們應當知道，在佛陀涅槃（Nirvana）之後，金剛阿阇梨（Vajra Acharya，金剛上師）就是你們的老師。就像過去無量劫前，日清凈光明如來（Sun Pure Light Tathagata）出世的時候，在那大妙香佛剎（Great Wonderful Fragrance Buddha Land）中，有一位國王名叫精進授（Effort Giving）。那時，我也是這樣宣說承事金剛阿阇梨的軌則。現在我也同樣宣說弟子承事金剛阿阇梨的軌則。承事的法則共有八種。』當時，印捺啰部帝（Indrabhuti）向金剛手菩薩說道：『什麼是八種承事的法則？』金剛手菩薩說：『第一，不得直呼老師的名字。第二，經常自稱為老師的足下。第三，為老師執持鞋子。第四，打掃房間和地面。第五，為老師鋪設床座。第六，五體投地作禮。第七，不侵害老師。第八，請示並稟告信任。這便是弟子承事金剛阿阇梨的八法。』阿阇梨用這八件事來觀察弟子，以日積月累，以月積年。如果弟子在這八件事上，沒有違背，專心不退，阿阇梨才可以攝受他。

當時，金剛手菩薩又說道：『譬如世間的蟲蟻、飛蛾之類，都是從因緣而生，墮入這些惡趣，如何才能出離？也像世間輪迴的眾生，如何才能轉變業力，得到無生無滅？如果不依靠金剛阿阇梨攝受，為他們宣說種種妙法，又如何能夠去除一切煩惱，證得…'

【English Translation】 English version: Many Bodhisattvas and Shravakas (listeners) came together to the mountain. At that time, the Vajra (Diamond) students said to each other, 'Our original teacher, Vajrapani Bodhisattva Mahasattva, has returned to Kukkutapada Mountain. We should also go to that mountain to draw near and make offerings.' These students each brought various incense, flowers, and precious objects and went together to that mountain. Having arrived at the mountain, they each offered incense and flowers, prostrated and circumambulated, respectfully praised, and then sat down on one side.

At that time, the Bodhisattva observed the assembly of Shramanas (ascetics), Brahmanas (priests), Kshatriyas (warriors), Vaishyas (merchants), Shudras (laborers), etc., and then said, 'You students, listen carefully. You have each attained enlightenment in this Vajrayana (Diamond Vehicle), and you are all those who have obtained the Vajrayana Dharma. You should know that after the Buddha's Nirvana, the Vajra Acharya (Diamond Master) is your teacher. Just as in the past, countless kalpas (eons) ago, when Sun Pure Light Tathagata appeared in the world, in that Great Wonderful Fragrance Buddha Land, there was a king named Effort Giving. At that time, I also spoke about the rules for serving the Vajra Acharya. Now I also speak about the rules for disciples serving the Vajra Acharya. There are eight kinds of rules for serving.' At that time, Indrabhuti said to Vajrapani Bodhisattva, 'What are the eight kinds of rules for serving?' Vajrapani said, 'First, one must not call the teacher by their name. Second, one should always refer to oneself as the teacher's feet. Third, one should hold the teacher's shoes. Fourth, one should sweep the room and the ground. Fifth, one should prepare the bed for the teacher. Sixth, one should prostrate with the five limbs. Seventh, one should not harm the teacher. Eighth, one should ask for instructions and report with trust. These are the eight Dharmas (laws) for disciples serving the Vajra Acharya.' The Acharya observes the disciple with these eight matters, day after day, month after month, year after year. If the disciple does not violate these eight matters, and is single-minded and does not retreat, then the Acharya may accept him.

At that time, Vajrapani Bodhisattva also said, 'For example, insects, ants, moths, and the like in the world are all born from causes and conditions and fall into these evil realms. How can they escape? Also, like sentient beings in the cycle of Samsara (rebirth), how can they transform their karma and attain non-birth and non-death? If they do not rely on the Vajra Acharya to accept them and speak various wonderful Dharmas for them, how can they remove all afflictions and attain...'

于寂滅得不退轉。大王彼金剛阿阇梨。先當觀察所攝弟子行相貴賤等。乃可付與二諦之法。王言云何名為二諦。菩薩告言一者真諦二者俗諦。王言何名真諦。菩薩告言所謂內空外空。內外空空空。大空勝義空。有為空無為空。畢竟空無際空。無變異空本性空。一切法空無所有空。無性空自性空。自相空無性自性空。大王是十八空者乃名真諦。大王復言云何名諦。菩薩告言若於此十八空。知非常非無常。是故名諦。何以故謂不見內空不見外空。不見內外空不見空空。不見大空不見勝義空。不見有為空不見無為空。不見畢竟空不見無際空。不見無變異空不見本性空。不見一切法空不見無性空。不見自性空不見自相空。不見無所有空亦不見無性自性空。于如是空不見二相。中亦不可得。非生非滅。非縛非脫。非行非住。非明非暗。非實非虛。非輪迴非涅槃。亦不增亦不減。我說如是種種皆離身口意。是則名為真諦。大王復言云何名為俗諦。謂以四無量心於威儀本相。五蘊四界六入五境行住三界。是即名為俗諦。王復問言更復何名真諦。菩薩告言彼種種色相。如幻化如陽焰。如水中月如水上泡。如鏡中像如夢。如電如乾闥婆城。乃至虹霓等。若於色相得如是見。是則名為真諦。若於如是諸法受行不離苦行。乃能證佛得一切智。

【現代漢語翻譯】現代漢語譯本于寂滅中獲得不退轉的境界。大王，那位金剛阿阇梨（Vajra Acarya，金剛上師），應當首先觀察所要攝受的弟子的行為品性、身份貴賤等等，然後才可以傳授二諦之法。大王問道：『什麼叫做二諦？』菩薩回答說：『一是真諦，二是俗諦。』大王問道：『什麼叫做真諦？』菩薩回答說：『就是所謂的內空、外空、內外空、空空、大空、勝義空、有為空、無為空、畢竟空、無際空、無變異空、本性空、一切法空、無所有空、無性空、自性空、自相空、無性自性空。』大王，這十八空就叫做真諦。大王又問：『什麼叫做諦？』菩薩回答說：『如果對於這十八空，知道它既不是常，也不是無常，所以叫做諦。』為什麼呢？因為不見內空，不見外空，不見內外空，不見空空，不見大空，不見勝義空，不見有為空，不見無為空，不見畢竟空，不見無際空，不見無變異空，不見本性空，不見一切法空，不見無性空，不見自性空，不見自相空，不見無所有空，也不見無性自性空。對於這樣的空，不見兩種對立的相，在其中也不可得，非生非滅，非縛非脫，非行非住，非明非暗，非實非虛，非輪迴非涅槃，也不增加也不減少。我說像這樣種種都脫離了身口意，這就叫做真諦。大王又問：『什麼叫做俗諦？』菩薩回答說：『就是以四無量心對待威儀的根本相狀，五蘊、四界、六入、五境、行住坐臥三界，這就叫做俗諦。』大王又問：『還有什麼叫做真諦？』菩薩回答說：『那些種種色相，如幻化，如陽焰，如水中月，如水上泡，如鏡中像，如夢，如閃電，如乾闥婆城（Gandharva-city，海市蜃樓），乃至虹霓等等。如果對於色相能夠這樣看待，這就叫做真諦。如果對於這些法能夠接受並且修行，不離開苦行，才能證得佛果，獲得一切智慧。

【English Translation】 English version One attains non-regression in quiescence. O Great King, that Vajra Acarya (Vajra Acarya, Diamond Master) should first observe the conduct, status, and so on of the disciples to be accepted, and then impart the Dharma of the Two Truths. The King asked: 'What are the Two Truths?' The Bodhisattva replied: 'One is the Ultimate Truth, and the other is the Conventional Truth.' The King asked: 'What is the Ultimate Truth?' The Bodhisattva replied: 'It is what is called inner emptiness, outer emptiness, inner-outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, conditioned emptiness, unconditioned emptiness, ultimate emptiness, boundless emptiness, immutable emptiness, essential emptiness, emptiness of all dharmas, emptiness of non-existence, emptiness of no-nature, emptiness of self-nature, emptiness of self-characteristics, emptiness of no-nature of self-nature.' O Great King, these eighteen emptinesses are called the Ultimate Truth. The King further asked: 'What is Truth?' The Bodhisattva replied: 'If, regarding these eighteen emptinesses, one knows that they are neither permanent nor impermanent, that is called Truth.' Why? Because one does not see inner emptiness, does not see outer emptiness, does not see inner-outer emptiness, does not see emptiness of emptiness, does not see great emptiness, does not see ultimate emptiness, does not see conditioned emptiness, does not see unconditioned emptiness, does not see ultimate emptiness, does not see boundless emptiness, does not see immutable emptiness, does not see essential emptiness, does not see emptiness of all dharmas, does not see emptiness of no-nature, does not see emptiness of self-nature, does not see emptiness of self-characteristics, does not see emptiness of non-existence, and also does not see emptiness of no-nature of self-nature. Regarding such emptiness, one does not see two opposing characteristics, and in it, nothing can be obtained, neither birth nor death, neither bondage nor liberation, neither going nor staying, neither light nor darkness, neither real nor unreal, neither samsara nor nirvana, neither increase nor decrease. I say that all such things are separated from body, speech, and mind; this is called the Ultimate Truth. The King further asked: 'What is the Conventional Truth?' The Bodhisattva replied: 'It is to treat the fundamental aspects of demeanor with the Four Immeasurable Minds, the five aggregates, the four elements, the six entrances, the five sense objects, walking, standing, sitting, and lying in the three realms; this is called the Conventional Truth.' The King further asked: 'What else is called the Ultimate Truth?' The Bodhisattva replied: 'Those various forms and appearances are like illusions, like mirages, like the moon in water, like bubbles on water, like images in a mirror, like dreams, like lightning, like Gandharva-city (Gandharva-city, mirage), and even rainbows and so on. If one can see forms and appearances in this way, this is called the Ultimate Truth. If one can accept and practice these dharmas without abandoning ascetic practices, one can attain Buddhahood and gain all wisdom.'

大王乃至遍六俱胝文字之義。亦無二無分別。一切如來皆如是說。彼智金剛教汝已悉聞。是等皆名真諦。大王若於二諦不能如實觀察了知。雖專修習經無量劫。唐捐其功終不能到大智彼岸。而此二諦乃是一切如來之所歸命。為父為母為寂靜住。及為涅槃為阿吠嚩哩帝迦。為正遍知覺一切三摩地。為精妙普門三摩地。乃有如是等種種功德。大王彼一切金剛大乘學眾。必須專心揀選如法弟子。乃可為說如是二諦。是二諦法難可得聞。雖彼緣覺聲聞亦難得聞。何況外道等。爾時印捺啰部帝。與金剛大乘學眾。得聞是說。悉以頭面禮謝菩薩。時印捺啰部帝復白菩薩言。揀選弟子當有何相。菩薩告言有四種弟子。有五補特伽羅。王言四種弟子當云何說我今樂聞。菩薩告言。第一佛乘第二初乘。第三初學菩薩行第四諸菩薩摩訶薩行。此名弟子四種之相。云何分別如是之相。菩薩告言彼得安然非謗非信。于真言印相一一曉了證於佛乘。于意云何譬如盲者得人引導。由得佛乘證解脫故。弟子初依師學得一俗諦。初相應法入三摩地。未能了知顯密二教。亦未知二諦十二因緣。亦未知般若波羅蜜。是名弟子初修習相。王言云何菩薩五種補特伽羅。菩薩言所謂啰怛曩補特伽羅。贊捺啰補特伽羅。缽訥摩補特伽羅。奔拏哩迦補特伽羅。烏怛缽攞

【現代漢語翻譯】現代漢語譯本：大王啊，乃至包含六俱胝（俱胝，古印度計數單位，相當於千萬）文字的意義，也是無二無別的。一切如來都是這樣說的。那智慧金剛已經教導過你，你也都聽聞了。這些都叫做真諦。大王啊，如果不能如實地觀察和了解二諦（俗諦和真諦），即使專心修行經典無量劫，也是徒勞無功，終究不能到達大智慧的彼岸。而這二諦是一切如來所歸依的，是如來的父親、母親，是寂靜的住所，是涅槃，是阿吠嚩哩帝迦（不退轉），是正遍知覺一切三摩地（禪定），是精妙普門三摩地。具有如此等等的功德。大王啊，那些一切金剛大乘的學眾，必須專心挑選如法的弟子，才可以為他們宣說這樣的二諦。這二諦之法難以聽聞，即使是緣覺、聲聞也難以聽聞，更何況是外道等。當時，印捺啰部帝（Indrabodhi），與金剛大乘的學眾，聽聞這些話后，都以頭面禮謝菩薩。當時，印捺啰部帝又稟告菩薩說：『挑選弟子應當有什麼樣的相狀？』菩薩告訴他說：『有四種弟子，有五補特伽羅（補特伽羅，人）。』國王說：『四種弟子應當如何解說？我現在很樂意聽聞。』菩薩告訴他說：『第一是佛乘，第二是初乘，第三是初學菩薩行，第四是諸菩薩摩訶薩（摩訶薩，大菩薩）行。這叫做弟子的四種相狀。』『應當如何分別這些相狀？』菩薩告訴他說：『他們能夠安然自在，不誹謗也不盲信，對於真言（mantra）印相一一明瞭，證悟于佛乘。』『你認為怎麼樣？譬如盲人得到他人引導，因為證得佛乘而得到解脫的緣故。弟子最初依止師父學習，得到一個俗諦（世俗諦），最初相應的法門進入三摩地，未能瞭解顯教和密教的二教，也不知道二諦和十二因緣，也不知道般若波羅蜜（般若波羅蜜，通過智慧到達彼岸）。這叫做弟子最初修習的相狀。』國王說：『什麼是菩薩的五種補特伽羅？』菩薩說：『就是啰怛曩補特伽羅（Ratna-pudgala），贊捺啰補特伽羅（Candra-pudgala），缽訥摩補特伽羅（Padma-pudgala），奔拏哩迦補特伽羅（Pundarika-pudgala），烏怛缽攞（Utpala）。』

【English Translation】 English version: O Great King, even the meaning of the six kotis (koti, an ancient Indian unit of counting, equivalent to ten million) of words is without duality or distinction. All Tathagatas (Tathagata, 'Thus Gone One', an epithet of the Buddha) speak in this way. The Vajra (Vajra, diamond or thunderbolt) of Wisdom has already taught you, and you have heard it all. These are all called the ultimate truth. O Great King, if you cannot truly observe and understand the two truths (conventional truth and ultimate truth), even if you diligently cultivate the scriptures for countless kalpas (kalpa, an aeon), it will be in vain, and you will never reach the other shore of great wisdom. These two truths are what all Tathagatas rely on, they are the father and mother, the abode of tranquility, Nirvana (Nirvana, enlightenment), Avenivartaniya (Avenivartaniya, non-retrogression), the perfect and complete enlightenment of all Samadhis (Samadhi, meditative absorption), and the exquisite and universal Samadhi. They possess such virtues. O Great King, all the students of the Vajrayana (Vajrayana, Diamond Vehicle) must carefully select qualified disciples before teaching them these two truths. These two truths are difficult to hear; even Pratyekabuddhas (Pratyekabuddha, Solitary Buddha) and Sravakas (Sravaka, Hearer) find them difficult to hear, let alone heretics. At that time, Indrabodhi (Indrabodhi), along with the students of the Vajrayana, having heard these words, bowed to the Bodhisattva (Bodhisattva, an enlightened being) with their heads and faces. Then, Indrabodhi again said to the Bodhisattva: 'What are the characteristics of selecting disciples?' The Bodhisattva said: 'There are four kinds of disciples, and five Pudgalas (Pudgala, person).' The King said: 'How should the four kinds of disciples be explained? I am eager to hear it now.' The Bodhisattva said: 'First is the Buddhayana (Buddhayana, Buddha Vehicle), second is the initial vehicle, third is the beginner practicing the Bodhisattva path, and fourth is the practice of the Bodhisattva Mahasattvas (Mahasattva, Great Being). These are called the four characteristics of disciples.' 'How should these characteristics be distinguished?' The Bodhisattva said: 'They are at ease, neither slandering nor blindly believing, and they understand each mantra (mantra) and mudra (mudra, hand gesture) clearly, realizing the Buddhayana.' 'What do you think? It is like a blind person being guided by someone, and because of realizing the Buddhayana, they attain liberation. The disciple initially relies on the teacher to learn, obtaining one conventional truth, and the initial corresponding Dharma (Dharma, teachings) enters Samadhi, but they do not understand the two teachings of exoteric and esoteric, nor do they know the two truths and the twelve links of dependent origination, nor do they know the Prajnaparamita (Prajnaparamita, perfection of wisdom). This is called the initial practice of a disciple.' The King said: 'What are the five kinds of Pudgalas of a Bodhisattva?' The Bodhisattva said: 'They are Ratna-pudgala (Ratna-pudgala), Candra-pudgala (Candra-pudgala), Padma-pudgala (Padma-pudgala), Pundarika-pudgala (Pundarika-pudgala), and Utpala (Utpala).'

補特伽羅。是等於聞信戒施悉能具行為烏波薩迦。王言菩薩此之名相云何分別。菩薩告言於一切法雖得聽聞。而於少時皆悉忘失。此名烏怛缽攞補特伽羅。若於秘密之法雖有所聞。不能為他分別演說。譬如軍尼內藏明珠而不顯現。此名奔拏哩迦補特伽羅。或得信心大悲心聞法開解。如竹無節受持通達。此名缽訥摩補特伽羅。凡聞法義咸存我見。譬如擊鼓空有其聲。以有我見不能利他。此名贊捺啰補特伽羅。是四烏波薩迦。而能一向專心求一切法。信心受持住金剛乘。複次心性猛利多聞持戒。一切能捨了知真實。凡所說法能隨根機。是名啰怛曩補特伽羅。此一烏波薩迦。常能為諸弟子說種種法。時金剛阿阇梨如是選擇弟子。若得清凈殊勝如法弟子。乃可傳付秘密大乘一切勝義。當令修習不斷聖種。印捺啰部帝。

又復問言。云何分別秘密大乘。菩薩告言彼瑜伽顯密二教曼拏羅有二十種。皆悉得名秘密大乘。我今略說灌頂曼拏羅次第。彼灌頂阿阇梨欲作灌頂法。先自結凈選揀勝處。安曼拏羅位。后令弟子結凈已。然阿阇梨加持五色線五色粉。絣地結界作曼拏羅。安布賢聖位復加持閼伽瓶安方位已。然請召賢聖依位坐畢。即獻香花閼伽等。然可引弟子入曼拏羅與授灌頂。弟子得灌頂已。即持種種香花珍寶奉獻阿阇梨。

【現代漢語翻譯】現代漢語譯本：補特伽羅（Pudgala，人）。如果聽聞、信仰、持戒、佈施都能做到，就是烏波薩迦（Upasaka，近事男）。國王問菩薩，這些名稱和相狀應該如何區分？菩薩回答說，對於一切佛法，雖然聽聞了，但很快就全部忘記，這叫做烏怛缽攞補特伽羅（Utpala-pudgala，青蓮花人）。如果對於秘密的佛法，雖然有所聽聞，卻不能為他人分別演說，就像軍尼（Kunya，一種容器）內藏著明珠而不顯現，這叫做奔拏哩迦補特伽羅（Pundarika-pudgala，白蓮花人）。如果得到信心、大悲心，聽聞佛法后開悟理解，像竹子一樣沒有節，能夠受持通達，這叫做缽訥摩補特伽羅（Padma-pudgala，紅蓮花人）。凡是聽聞佛法義理，都執著於我見，就像敲鼓，空有聲音，因為有我見，不能利益他人，這叫做贊捺啰補特伽羅（Candra-pudgala，月亮人）。這四種烏波薩迦，能夠一心一意地尋求一切佛法，以信心受持，安住于金剛乘。此外，心性勇猛銳利，博學多聞，持戒精嚴，一切都能捨棄，了知真實，凡所說法能夠隨順眾生的根機，這叫做啰怛曩補特伽羅（Ratna-pudgala，寶人）。這一種烏波薩迦，常常能夠為弟子們宣說種種佛法。金剛阿阇梨（Vajra-acarya，金剛上師）應當這樣選擇弟子，如果得到清凈殊勝、如法的弟子，才可以傳授秘密大乘的一切殊勝意義，應當令其修習，使聖種不斷絕。印捺啰部帝（Indrabhuti，因陀羅菩提）。

又問：應該如何區分秘密大乘？菩薩回答說：瑜伽（Yoga，相應）的顯教和密教的曼拏羅（Mandala，壇城）有二十種，都可以稱為秘密大乘。我現在簡略地說一下灌頂曼拏羅的次第。灌頂阿阇梨想要作灌頂法，先要自身潔凈，選擇殊勝的地方，安置曼拏羅的位置。然後讓弟子也潔凈自身。然後阿阇梨加持五色線和五色粉，在地上結界，製作曼拏羅，安放賢聖的位置，再加持閼伽瓶（Argha-patra，供水瓶），安放在方位上。然後請召賢聖，按照位置坐好。然後獻上香、花、閼伽等。然後可以引導弟子進入曼拏羅，授予灌頂。弟子得到灌頂后，就拿著種種香花珍寶，奉獻給阿阇梨。

【English Translation】 English version: Pudgala (Person). If one can accomplish hearing, faith, precepts, and giving, then one is an Upasaka (Layman). The king asked the Bodhisattva, 'How should these names and characteristics be distinguished?' The Bodhisattva replied, 'Regarding all Dharmas, although one hears them, one quickly forgets them all. This is called Utpala-pudgala (Blue Lotus Person). If one hears about the secret Dharmas but cannot explain them to others, like a Kunya (a type of container) containing a pearl but not revealing it, this is called Pundarika-pudgala (White Lotus Person). If one obtains faith, great compassion, and understanding upon hearing the Dharma, like bamboo without joints, able to receive and penetrate, this is called Padma-pudgala (Red Lotus Person). Whoever hears the meaning of the Dharma and clings to self-view, like striking a drum that is empty and only has sound, because of self-view, one cannot benefit others. This is called Candra-pudgala (Moon Person). These four types of Upasakas are able to single-mindedly seek all Dharmas, uphold them with faith, and abide in the Vajrayana. Furthermore, one whose mind is fierce and sharp, learned and upholding precepts, able to give up everything, and knows the truth, and whose teachings accord with the capacities of beings, is called Ratna-pudgala (Jewel Person). This one type of Upasaka is always able to speak various Dharmas to disciples. The Vajra-acarya (Vajra Master) should select disciples in this way. If one obtains a pure, excellent, and Dharma-abiding disciple, then one may transmit all the supreme meanings of the secret Mahayana, and one should cause them to practice so that the lineage of the saints is not cut off. Indrabhuti (Indra's Being).'

Furthermore, he asked, 'How should the secret Mahayana be distinguished?' The Bodhisattva replied, 'The Yoga's (Union) exoteric and esoteric teachings have twenty types of Mandala (Sacred Circle), all of which can be called the secret Mahayana. I will now briefly speak about the order of the Abhisheka Mandala. The Abhisheka Acarya, wanting to perform the Abhisheka ritual, must first purify himself and choose an excellent place to set up the Mandala. Then, he has the disciple purify himself as well. Then, the Acarya blesses the five-colored threads and five-colored powders, delineating the boundary on the ground and creating the Mandala, placing the positions of the sages and saints, and then blessing the Argha-patra (Water Offering Vessel), placing it in the proper direction. Then, he invites the sages and saints to sit in their positions. Then, he offers incense, flowers, Argha, etc. Then, he can lead the disciple into the Mandala and bestow the Abhisheka. After the disciple receives the Abhisheka, he offers various incense, flowers, and jewels to the Acarya.'

弟子此後即是入金剛大乘處灌頂位。當於自己身口意業深加省察。若能了達是名五燈。若不了達當名五闇。複次分佈火壇次第。所有使用種種之物。先備播帝哩窣嚕嚩等。及所鋪座吉祥草及護摩柴。其柴當用青潤樹枝及五穀酥等。或作護摩。先燒祭火天然作護摩。觀於火焰色相形像及聲香等。若得吉祥是法成就。若不吉祥是不成就。其請召賢聖入曼拏羅。及獻閼伽次第諸式大略相同。凡所有法皆從金剛大乘秘密流出。所有三瑜伽五烏補捺伽多。或六俱胝文字義。或說法成就義。或決定義。或說本行尼陀那方便因等。如是所說或四種或五種。或七種或十二種。種種不定皆不離二諦。複次說四密。所謂密教密義密語密句。若於四密無差所作成就。或遇九執大曜諸惡星宿及諸毒等。持誦密句皆可大息。或求敬愛或作增益或作降伏。若為人及四足多足無足等。或降伏諸惡大部多夜叉。乃至惡人等並可降伏。若不降伏必當破壞親愛分離。或有一切禁縛邪明一切破壞。或有冤家興兵欲來侵害自然退散。或為大旱必能降雨。如是種種一切所求。持念密句悉得成就隨心如意。凡持誦密句作金剛語音。無令斷絕必滿所愿。王言云何名為菩薩禪定。菩薩告言禪定有種種。持誦亦種種。若知秘密句即是知禪定。秘密者為所誦文句具足及知印相

。若如是者有大威力。是則白法。知秘密者即攝真實理。由如虛空體寂靜故。解於世法能顯真理。乃于印相觀想。密句文義所作斷疑。此持誦者乃名為賢。如是行人凡有見者皆如佛等。彼人禪者不見密句。不見印相不見賢聖。想諸字輪體同映象。王復問言云何菩薩三摩地。菩薩言彼菩提心及智慧方便。乃至三明及無等等。此皆是菩薩三摩地。又復觀自本身及真言印相。賢聖形像一切莊嚴。皆如虛空寂靜。是菩薩三摩地。菩薩入如是三摩地。是名安住二諦。

爾時金剛手菩薩摩訶薩。為印捺啰部帝及諸剎帝利。一切入金剛大乘學眾。說如是種種法已。即依法作曼拏羅。與王等及諸學眾受于灌頂。彼諸學眾得灌頂已。異口同聲各各白菩薩言。我等稟教奉事金剛阿阇梨一如聖旨。是學眾等於金剛手菩薩摩訶薩供養恭敬。種種言辭訷贊謝已。

爾時會中諸大菩薩。及聲聞天人阿蘇啰誐嚕拏彥達嚩緊曩啰一切大眾。聞菩薩說是經已。歡喜信受作禮而退。金剛手菩薩即于山中隱沒不現。

最上大乘金剛大教寶王經卷下

【現代漢語翻譯】現代漢語譯本若能這樣做，便具有強大的威力。這就是清凈的法。通曉秘密的人就能領悟真實的道理，就像虛空的本體一樣寂靜，理解世俗的法則就能彰顯真理。然後在手印、觀想和密咒的文字含義上斷除疑惑。這樣持誦的人才可稱為賢者。像這樣的修行人，凡是見到他的人都如同見到佛一樣。那些禪修者，如果不能領悟密咒，不能理解手印，不能見到賢聖，只是觀想諸字輪的本體如同鏡中影像，就不是真正的修行。國王又問：『什麼是菩薩的三摩地（Samadhi，禪定）？』菩薩回答說：『那菩提心（Bodhi-citta，覺悟之心）以及智慧方便，乃至三明（Trividya，三種神通）及無等等（Asamasama，無與倫比），這些都是菩薩的三摩地。』又觀想自身以及真言（Mantra，咒語）手印，賢聖的形象和一切莊嚴，都如同虛空般寂靜，這就是菩薩的三摩地。菩薩進入這樣的三摩地，就叫做安住於二諦（Dva-satya，真諦和俗諦）。這時，金剛手菩薩摩訶薩（Vajrapani Bodhisattva Mahasattva，手持金剛杵的大菩薩）為印捺啰部帝（Indrabodhi，印度國王名）以及各位剎帝利（Kshatriya，古印度社會階層，即武士階層），所有進入金剛大乘學習的僧眾，宣說了這些種種法之後，就依法制作曼拏羅（Mandala，壇城），給國王等人以及各位學眾授予灌頂（Abhisheka，一種密宗儀式）。那些學眾得到灌頂之後，異口同聲地各自對菩薩說：『我們謹遵教誨，侍奉金剛阿阇梨（Vajra Acharya，金剛上師）如同聖旨。』這些學眾對金剛手菩薩摩訶薩供養恭敬，用各種言辭讚美感謝之後。這時，法會中的各位大菩薩，以及聲聞（Sravaka，聽聞佛法而修行的弟子）、天人、阿蘇啰（Asura，阿修羅，一種神道）、誐嚕拏（Garuda，迦樓羅，一種神鳥）、彥達嚩（Gandharva，乾闥婆，一種天神）、緊曩啰（Kinnara，緊那羅，一種天神）等一切大眾，聽了菩薩所說的這部經之後，歡喜信受，作禮而退。金剛手菩薩就在山中隱沒，不再顯現。最上大乘金剛大教寶王經卷下

【English Translation】 English version If one does so, there will be great power. This is the pure Dharma. One who knows the secrets will grasp the true principle, just as the essence of emptiness is tranquil. Understanding worldly laws can reveal the truth. Then, dispel doubts about the meanings of mudras (Mudra, hand gestures), visualizations, and secret mantras. Such a reciter is called a wise one. Such a practitioner, whoever sees them, is like seeing the Buddha. Those meditators who do not understand the secret mantras, do not understand the mudras, and do not see the wise and holy ones, but only visualize the essence of the syllable-wheels as reflections in a mirror, are not true practitioners. The king then asked: 'What is the Samadhi (Samadhi, meditative absorption) of a Bodhisattva?' The Bodhisattva replied: 'That Bodhi-citta (Bodhi-citta, mind of enlightenment) and skillful means of wisdom, even the Trividya (Trividya, three kinds of knowledge) and Asamasama (Asamasama, incomparable), all these are the Samadhi of a Bodhisattva.' Furthermore, visualizing oneself and the mantra (Mantra, sacred utterance) mudras, the forms of the wise and holy ones, and all adornments, as tranquil as emptiness, this is the Samadhi of a Bodhisattva. A Bodhisattva entering such a Samadhi is called abiding in the Two Truths (Dva-satya, conventional and ultimate truth). At that time, Vajrapani Bodhisattva Mahasattva (Vajrapani Bodhisattva Mahasattva, the great Bodhisattva holding the vajra) for Indrabodhi (Indrabodhi, name of an Indian king) and all the Kshatriyas (Kshatriya, the warrior caste in ancient India), all the Sangha (Sangha, monastic community) entering the study of the Vajrayana, having spoken these various Dharmas, then according to the Dharma created a Mandala (Mandala, a symbolic diagram), and conferred Abhisheka (Abhisheka, empowerment ritual) upon the king and others and all the Sangha. Those Sangha, having received Abhisheka, in unison each said to the Bodhisattva: 'We respectfully follow your teachings, serving the Vajra Acharya (Vajra Acharya, Vajra master) as if it were a sacred decree.' These Sangha offered worship and reverence to Vajrapani Bodhisattva Mahasattva, and after praising and thanking him with various words. At that time, all the great Bodhisattvas in the assembly, and the Sravakas (Sravaka, a disciple who hears and practices the teachings), Devas (Deva, gods), Asuras (Asura, demigods), Garudas (Garuda, mythical birds), Gandharvas (Gandharva, celestial musicians), Kinnaras (Kinnara, celestial beings), and all the great assembly, having heard the Bodhisattva speak this Sutra, rejoiced, believed, received, and departed, making obeisance. Vajrapani Bodhisattva then disappeared into the mountains, no longer appearing. The Supreme Great Vehicle Vajra Great Teaching Jewel King Sutra, Volume Two