English
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...' --------------------------------------------------------------------------------
Chinese
于寂灭得不退转。大王彼金刚阿阇梨。先当观察所摄弟子行相贵贱等。乃可付与二谛之法。王言云何名为二谛。菩萨告言一者真谛二者俗谛。王言何名真谛。菩萨告言所谓内空外空。内外空空空。大空胜义空。有为空无为空。毕竟空无际空。无变异空本性空。一切法空无所有空。无性空自性空。自相空无性自性空。大王是十八空者乃名真谛。大王复言云何名谛。菩萨告言若于此十八空。知非常非无常。是故名谛。何以故谓不见内空不见外空。不见内外空不见空空。不见大空不见胜义空。不见有为空不见无为空。不见毕竟空不见无际空。不见无变异空不见本性空。不见一切法空不见无性空。不见自性空不见自相空。不见无所有空亦不见无性自性空。于如是空不见二相。中亦不可得。非生非灭。非缚非脱。非行非住。非明非暗。非实非虚。非轮回非涅槃。亦不增亦不减。我说如是种种皆离身口意。是则名为真谛。大王复言云何名为俗谛。谓以四无量心于威仪本相。五蕴四界六入五境行住三界。是即名为俗谛。王复问言更复何名真谛。菩萨告言彼种种色相。如幻化如阳焰。如水中月如水上泡。如镜中像如梦。如电如乾闼婆城。乃至虹霓等。若于色相得如是见。是则名为真谛。若于如是诸法受行不离苦行。乃能证佛得一切智。 现代汉语译本 于寂灭中获得不退转的境界。大王，那位金刚阿阇梨（Vajra Acarya，金刚上师），应当首先观察所要摄受的弟子的行为品性、身份贵贱等等，然后才可以传授二谛之法。大王问道：‘什么叫做二谛？’菩萨回答说：‘一是真谛，二是俗谛。’ 大王问道：‘什么叫做真谛？’菩萨回答说：‘就是所谓的内空、外空、内外空、空空、大空、胜义空、有为空、无为空、毕竟空、无际空、无变异空、本性空、一切法空、无所有空、无性空、自性空、自相空、无性自性空。’大王，这十八空就叫做真谛。 大王又问：‘什么叫做谛？’菩萨回答说：‘如果对于这十八空，知道它既不是常，也不是无常，所以叫做谛。’为什么呢？因为不见内空，不见外空，不见内外空，不见空空，不见大空，不见胜义空，不见有为空，不见无为空，不见毕竟空，不见无际空，不见无变异空，不见本性空，不见一切法空，不见无性空，不见自性空，不见自相空，不见无所有空，也不见无性自性空。对于这样的空，不见两种对立的相，在其中也不可得，非生非灭，非缚非脱，非行非住，非明非暗，非实非虚，非轮回非涅槃，也不增加也不减少。我说像这样种种都脱离了身口意，这就叫做真谛。 大王又问：‘什么叫做俗谛？’菩萨回答说：‘就是以四无量心对待威仪的根本相状，五蕴、四界、六入、五境、行住坐卧三界，这就叫做俗谛。’ 大王又问：‘还有什么叫做真谛？’菩萨回答说：‘那些种种色相，如幻化，如阳焰，如水中月，如水上泡，如镜中像，如梦，如闪电，如乾闼婆城（Gandharva-city，海市蜃楼），乃至虹霓等等。如果对于色相能够这样看待，这就叫做真谛。如果对于这些法能够接受并且修行，不离开苦行，才能证得佛果，获得一切智慧。
English
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.' --------------------------------------------------------------------------------
Chinese
大王乃至遍六俱胝文字之义。亦无二无分别。一切如来皆如是说。彼智金刚教汝已悉闻。是等皆名真谛。大王若于二谛不能如实观察了知。虽专修习经无量劫。唐捐其功终不能到大智彼岸。而此二谛乃是一切如来之所归命。为父为母为寂静住。及为涅槃为阿吠嚩哩帝迦。为正遍知觉一切三摩地。为精妙普门三摩地。乃有如是等种种功德。大王彼一切金刚大乘学众。必须专心拣选如法弟子。乃可为说如是二谛。是二谛法难可得闻。虽彼缘觉声闻亦难得闻。何况外道等。尔时印捺啰部帝。与金刚大乘学众。得闻是说。悉以头面礼谢菩萨。时印捺啰部帝复白菩萨言。拣选弟子当有何相。菩萨告言有四种弟子。有五补特伽罗。王言四种弟子当云何说我今乐闻。菩萨告言。第一佛乘第二初乘。第三初学菩萨行第四诸菩萨摩诃萨行。此名弟子四种之相。云何分别如是之相。菩萨告言彼得安然非谤非信。于真言印相一一晓了证于佛乘。于意云何譬如盲者得人引导。由得佛乘证解脱故。弟子初依师学得一俗谛。初相应法入三摩地。未能了知显密二教。亦未知二谛十二因缘。亦未知般若波罗蜜。是名弟子初修习相。王言云何菩萨五种补特伽罗。菩萨言所谓啰怛曩补特伽罗。赞捺啰补特伽罗。钵讷摩补特伽罗。奔拏哩迦补特伽罗。乌怛钵攞 现代汉语译本：大王啊，乃至包含六俱胝（俱胝，古印度计数单位，相当于千万）文字的意义，也是无二无别的。一切如来都是这样说的。那智慧金刚已经教导过你，你也都听闻了。这些都叫做真谛。大王啊，如果不能如实地观察和了解二谛（俗谛和真谛），即使专心修行经典无量劫，也是徒劳无功，终究不能到达大智慧的彼岸。而这二谛是一切如来所归依的，是如来的父亲、母亲，是寂静的住所，是涅槃，是阿吠嚩哩帝迦（不退转），是正遍知觉一切三摩地（禅定），是精妙普门三摩地。具有如此等等的功德。大王啊，那些一切金刚大乘的学众，必须专心挑选如法的弟子，才可以为他们宣说这样的二谛。这二谛之法难以听闻，即使是缘觉、声闻也难以听闻，更何况是外道等。当时，印捺啰部帝（Indrabodhi），与金刚大乘的学众，听闻这些话后，都以头面礼谢菩萨。当时，印捺啰部帝又禀告菩萨说：‘挑选弟子应当有什么样的相状？’菩萨告诉他说：‘有四种弟子，有五补特伽罗（补特伽罗，人）。’国王说：‘四种弟子应当如何解说？我现在很乐意听闻。’菩萨告诉他说：‘第一是佛乘，第二是初乘，第三是初学菩萨行，第四是诸菩萨摩诃萨（摩诃萨，大菩萨）行。这叫做弟子的四种相状。’‘应当如何分别这些相状？’菩萨告诉他说：‘他们能够安然自在，不诽谤也不盲信，对于真言（mantra）印相一一明了，证悟于佛乘。’‘你认为怎么样？譬如盲人得到他人引导，因为证得佛乘而得到解脱的缘故。弟子最初依止师父学习，得到一个俗谛（世俗谛），最初相应的法门进入三摩地，未能了解显教和密教的二教，也不知道二谛和十二因缘，也不知道般若波罗蜜（般若波罗蜜，通过智慧到达彼岸）。这叫做弟子最初修习的相状。’国王说：‘什么是菩萨的五种补特伽罗？’菩萨说：‘就是啰怛曩补特伽罗（Ratna-pudgala），赞捺啰补特伽罗（Candra-pudgala），钵讷摩补特伽罗（Padma-pudgala），奔拏哩迦补特伽罗（Pundarika-pudgala），乌怛钵攞（Utpala）。’
English
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).' --------------------------------------------------------------------------------