English
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... --------------------------------------------------------------------------------
Chinese
密善密贤密慧密慧贤无垢贤等。亦有诸毗舍。所谓善意毗舍印捺啰波毗舍。印捺啰啰毗舍净光毗舍等。是阿阇梨及毗舍等。得闻菩萨所说最上金刚大乘及诸妙法。皆悉证得无生法忍。北印度王尾哩野(二合)嚩哩摩。与中宫后妃婇女等。及诸人民沙门婆罗门等。乐入金刚大乘者。于是法中得闻菩萨演说法要。亦于金刚智所摄真实相应三摩地成就及隐没自在。尔时金刚手菩萨。为彼诸王及沙门婆罗门乃至毗舍等。于六年中演说金刚大乘及诸法要。使彼诸王及乐法之众悉获利乐。又复演说诸成就法。谓八大圣药。眼药剑罥索。金刚轮金刚杵。宝瓶革屣等。及人修罗窟。乃至敬爱诸成就法。时诸王及一切沙门婆罗门等。而常随逐听受教导。 尔时金刚手菩萨告彼众言。今彼处有大名山号摩呬捺啰。其山顶上平正广阔。亦有园苑池沼适悦之所。汝等诸王及沙门婆罗门吠舍首陀等。所有修学金刚大乘。皆可同往彼山修习而住。后于异时忽告众曰。彼日清净光明如来应正等觉将入涅槃。汝等今可与我同至佛所求受灌顶。时修习金刚大乘诸会众等。即与菩萨共持种种殊妙香华。往诣日清净光明如来之所。既至彼已奉上香华。作大供养旋绕赞叹。头面着地礼佛双足。修敬毕已共坐佛前。 尔时金刚手菩萨于众会前。偏袒右 现代汉语译本： 密善（Miti-shan，人名）密贤（Miti-xian，人名）密慧（Miti-hui，人名）密慧贤（Miti-hui-xian，人名）无垢贤（Wu-gou-xian，人名）等。也有各种毗舍遮（pisaca，恶鬼名）。即所谓善意毗舍遮（Shanyi-pisaca，善良的恶鬼）印捺啰波毗舍遮（Yinna-luo-bo-pisaca，因陀罗的恶鬼）印捺啰啰毗舍遮（Yinna-luo-luo-pisaca，因陀罗的恶鬼）净光毗舍遮（Jingguang-pisaca，有净光的恶鬼）等。这些阿阇梨（achariya，导师）及毗舍遮等，听闻菩萨所说的最上金刚大乘及各种妙法，都证得了无生法忍（wu-sheng-fa-ren，对事物不生不灭的真理的领悟）。 北印度国王尾哩野（二合）嚩哩摩（Weiliye-famo，人名），与中宫后妃婇女等，以及各种人民、沙门（shamen，出家修道者）、婆罗门（poluomen，祭司），乐于进入金刚大乘者，于此法中听闻菩萨演说法要，也在金刚智（jingangzhi，人名，也指金刚的智慧）所摄的真实相应三摩地（san-mo-di，禅定）中成就及隐没自在。当时金刚手菩萨（Jingangshou-pusa，佛教护法神），为那些国王及沙门、婆罗门乃至毗舍遮等，于六年之中演说金刚大乘及各种法要，使那些国王及乐法的大众都获得利益和快乐。又演说各种成就法，即八大圣药、眼药、剑、罥索（juan-suo，绳索）、金刚轮（jinganglun，金刚杵做成的轮）、金刚杵（jingangchu，金刚做的杵）、宝瓶（baoping，珍宝做的瓶子）、革屣（gexi，鞋子）等，以及人修罗窟（ren-xiuluo-ku，人和阿修罗居住的洞穴），乃至敬爱等各种成就法。当时诸王及一切沙门、婆罗门等，常常跟随听受教导。 当时金刚手菩萨告诉他们说：‘现在那个地方有一座大名山，名叫摩呬捺啰（Mo-xi-na-luo，山名）。那山顶上平坦广阔，也有园苑池沼等适意快乐的地方。你们这些国王及沙门、婆罗门、吠舍（feishe，商人）、首陀（shoutuo，奴隶）等，所有修学金刚大乘的，都可以一同前往那座山修习居住。’后来在异时忽然告诉大众说：‘那日清净光明如来应正等觉（Ri-qingjing-guangming-rulai-yingzhengdengjue，佛名）将要进入涅槃（niepan，寂灭）。你们现在可以与我一同到佛那里求受灌顶（guanding，佛教仪式）。’当时修习金刚大乘的各种集会大众等，就与菩萨共同拿着各种殊妙的香华，前往日清净光明如来之处。到达那里后，奉上香华，作大供养，旋绕赞叹，头面着地礼佛双足，修敬完毕后共同坐在佛前。 当时金刚手菩萨在众会前，偏袒右肩。
English
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. --------------------------------------------------------------------------------
Chinese
肩右膝着地。金刚合掌安自心上。白世尊言我承如来教敕往彼王宫。为诸王等及沙门婆罗门。乃至一切发菩提心求学金刚大乘者。即为演说金刚大乘。及于诸根境界所缘所作种种之法。皆令获得无生法忍。世尊我今欲于如来金刚大乘法中。与彼学众求受灌顶。唯愿如来慈悲听许。尔时日清净光明如来。左右顾视已。即于口中放大光明。其光五色于刹那间。照于恒河沙等诸佛刹土。上至梵世悉皆照耀。如是照已寻复旋还。却从世尊口中而入。时彼光明所照佛刹一切如来。悉皆称赞作如是言。彼金刚大乘即摄一切乘。乃至过去未来现在亦复如是。彼金刚大乘即摄一切乘。时彼学众即于金刚大乘悉得灌顶。得灌顶已咸以头面。礼世尊日清净光明如来及金刚手菩萨足。复绕千匝欢喜赞叹各还本处。 尔时日清净光明如来。于后不久入般涅槃。佛涅槃后法住千岁。时金刚手菩萨复往摩呬捺啰山中安住。时一切金刚大乘学众互相谓言。我等本师菩萨还止彼山。我等宜应同往彼山奉事供养。及自修习金刚大乘一切事业。时彼学众一切沙门婆罗门等。各持香华及诸供具。即同往诣摩呬捺啰山金刚手菩萨所。至彼山已各各奉上香华宝玩。供养菩萨旋绕礼拜瞻仰而住。于是菩萨见彼学众。咸来山中亲近供养。修习事业志意坚固。即告 现代汉语译本：右肩和右膝着地，双手结成金刚合掌，置于心前。金刚手菩萨对世尊说：‘我奉如来教令，前往王宫，为诸国王等以及沙门（出家修道者）和婆罗门（祭司），乃至一切发菩提心（立志觉悟）求学金刚大乘（最高乘法）的人，演说金刚大乘，以及关于诸根（眼、耳、鼻、舌、身、意）境界所缘所作的种种法，使他们都能获得无生法忍（对不生不灭之法安忍）。世尊，我现在想在如来的金刚大乘法中，为那些学众求受灌顶（一种仪式），唯愿如来慈悲允许。’ 这时，日清净光明如来（佛名）左右环顾后，从口中放出大光明，其光芒呈现五种颜色，在刹那间，照耀到如恒河沙数一样多的诸佛刹土（佛国），上至梵世（色界天）都照耀到。这样照耀之后，光明又迅速返回，从世尊口中进入。当时，被光明照耀的佛刹中一切如来，都称赞说：‘这金刚大乘即摄一切乘（包含所有乘法），乃至过去、未来、现在都是如此。’这金刚大乘即摄一切乘。当时，那些学众就在金刚大乘中全部得到灌顶。得到灌顶后，都以头面礼拜世尊日清净光明如来和金刚手菩萨（菩萨名）的足，又绕佛菩萨千匝，欢喜赞叹，各自回到原来的地方。 这时，日清净光明如来不久之后入般涅槃（圆寂）。佛涅槃后，佛法住世千年。当时，金刚手菩萨又前往摩呬捺啰山（山名）中安住。当时，一切金刚大乘的学众互相说道：‘我们的本师（根本导师）菩萨还住在彼山，我们应该一同前往彼山奉事供养，以及修习金刚大乘的一切事业。’当时，那些学众，包括沙门和婆罗门等，各自拿着香、花以及各种供养器具，一同前往摩呬捺啰山金刚手菩萨所在之处。到达彼山后，各自奉上香、花、宝物等，供养菩萨，围绕礼拜，瞻仰而住。于是，菩萨见到那些学众都来到山中亲近供养，修习事业的志向坚定，就告诉他们说：