Chinese
补特伽罗。是等于闻信戒施悉能具行为乌波萨迦。王言菩萨此之名相云何分别。菩萨告言于一切法虽得听闻。而于少时皆悉忘失。此名乌怛钵攞补特伽罗。若于秘密之法虽有所闻。不能为他分别演说。譬如军尼内藏明珠而不显现。此名奔拏哩迦补特伽罗。或得信心大悲心闻法开解。如竹无节受持通达。此名钵讷摩补特伽罗。凡闻法义咸存我见。譬如击鼓空有其声。以有我见不能利他。此名赞捺啰补特伽罗。是四乌波萨迦。而能一向专心求一切法。信心受持住金刚乘。复次心性猛利多闻持戒。一切能舍了知真实。凡所说法能随根机。是名啰怛曩补特伽罗。此一乌波萨迦。常能为诸弟子说种种法。时金刚阿阇梨如是选择弟子。若得清净殊胜如法弟子。乃可传付秘密大乘一切胜义。当令修习不断圣种。印捺啰部帝。 又复问言。云何分别秘密大乘。菩萨告言彼瑜伽显密二教曼拏罗有二十种。皆悉得名秘密大乘。我今略说灌顶曼拏罗次第。彼灌顶阿阇梨欲作灌顶法。先自结净选拣胜处。安曼拏罗位。后令弟子结净已。然阿阇梨加持五色线五色粉。絣地结界作曼拏罗。安布贤圣位复加持阏伽瓶安方位已。然请召贤圣依位坐毕。即献香花阏伽等。然可引弟子入曼拏罗与授灌顶。弟子得灌顶已。即持种种香花珍宝奉献阿阇梨。 现代汉语译本： 补特伽罗（Pudgala，人）。如果听闻、信仰、持戒、布施都能做到，就是乌波萨迦（Upasaka，近事男）。国王问菩萨，这些名称和相状应该如何区分？菩萨回答说，对于一切佛法，虽然听闻了，但很快就全部忘记，这叫做乌怛钵攞补特伽罗（Utpala-pudgala，青莲花人）。如果对于秘密的佛法，虽然有所听闻，却不能为他人分别演说，就像军尼（Kunya，一种容器）内藏着明珠而不显现，这叫做奔拏哩迦补特伽罗（Pundarika-pudgala，白莲花人）。如果得到信心、大悲心，听闻佛法后开悟理解，像竹子一样没有节，能够受持通达，这叫做钵讷摩补特伽罗（Padma-pudgala，红莲花人）。凡是听闻佛法义理，都执着于我见，就像敲鼓，空有声音，因为有我见，不能利益他人，这叫做赞捺啰补特伽罗（Candra-pudgala，月亮人）。这四种乌波萨迦，能够一心一意地寻求一切佛法，以信心受持，安住于金刚乘。此外，心性勇猛锐利，博学多闻，持戒精严，一切都能舍弃，了知真实，凡所说法能够随顺众生的根机，这叫做啰怛曩补特伽罗（Ratna-pudgala，宝人）。这一种乌波萨迦，常常能够为弟子们宣说种种佛法。金刚阿阇梨（Vajra-acarya，金刚上师）应当这样选择弟子，如果得到清净殊胜、如法的弟子，才可以传授秘密大乘的一切殊胜意义，应当令其修习，使圣种不断绝。印捺啰部帝（Indrabhuti，因陀罗菩提）。 又问：应该如何区分秘密大乘？菩萨回答说：瑜伽（Yoga，相应）的显教和密教的曼拏罗（Mandala，坛城）有二十种，都可以称为秘密大乘。我现在简略地说一下灌顶曼拏罗的次第。灌顶阿阇梨想要作灌顶法，先要自身洁净，选择殊胜的地方，安置曼拏罗的位置。然后让弟子也洁净自身。然后阿阇梨加持五色线和五色粉，在地上结界，制作曼拏罗，安放贤圣的位置，再加持阏伽瓶（Argha-patra，供水瓶），安放在方位上。然后请召贤圣，按照位置坐好。然后献上香、花、阏伽等。然后可以引导弟子进入曼拏罗，授予灌顶。弟子得到灌顶后，就拿着种种香花珍宝，奉献给阿阇梨。
English
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.' --------------------------------------------------------------------------------
Chinese
弟子此后即是入金刚大乘处灌顶位。当于自己身口意业深加省察。若能了达是名五灯。若不了达当名五闇。复次分布火坛次第。所有使用种种之物。先备播帝哩窣噜嚩等。及所铺座吉祥草及护摩柴。其柴当用青润树枝及五谷酥等。或作护摩。先烧祭火天然作护摩。观于火焰色相形像及声香等。若得吉祥是法成就。若不吉祥是不成就。其请召贤圣入曼拏罗。及献阏伽次第诸式大略相同。凡所有法皆从金刚大乘秘密流出。所有三瑜伽五乌补捺伽多。或六俱胝文字义。或说法成就义。或决定义。或说本行尼陀那方便因等。如是所说或四种或五种。或七种或十二种。种种不定皆不离二谛。复次说四密。所谓密教密义密语密句。若于四密无差所作成就。或遇九执大曜诸恶星宿及诸毒等。持诵密句皆可大息。或求敬爱或作增益或作降伏。若为人及四足多足无足等。或降伏诸恶大部多夜叉。乃至恶人等并可降伏。若不降伏必当破坏亲爱分离。或有一切禁缚邪明一切破坏。或有冤家兴兵欲来侵害自然退散。或为大旱必能降雨。如是种种一切所求。持念密句悉得成就随心如意。凡持诵密句作金刚语音。无令断绝必满所愿。王言云何名为菩萨禅定。菩萨告言禅定有种种。持诵亦种种。若知秘密句即是知禅定。秘密者为所诵文句具足及知印相 。若如是者有大威力。是则白法。知秘密者即摄真实理。由如虚空体寂静故。解于世法能显真理。乃于印相观想。密句文义所作断疑。此持诵者乃名为贤。如是行人凡有见者皆如佛等。彼人禅者不见密句。不见印相不见贤圣。想诸字轮体同镜像。王复问言云何菩萨三摩地。菩萨言彼菩提心及智慧方便。乃至三明及无等等。此皆是菩萨三摩地。又复观自本身及真言印相。贤圣形像一切庄严。皆如虚空寂静。是菩萨三摩地。菩萨入如是三摩地。是名安住二谛。 尔时金刚手菩萨摩诃萨。为印捺啰部帝及诸刹帝利。一切入金刚大乘学众。说如是种种法已。即依法作曼拏罗。与王等及诸学众受于灌顶。彼诸学众得灌顶已。异口同声各各白菩萨言。我等禀教奉事金刚阿阇梨一如圣旨。是学众等于金刚手菩萨摩诃萨供养恭敬。种种言辞訷赞谢已。 尔时会中诸大菩萨。及声闻天人阿苏啰誐噜拏彦达嚩紧曩啰一切大众。闻菩萨说是经已。欢喜信受作礼而退。金刚手菩萨即于山中隐没不现。 最上大乘金刚大教宝王经卷下 现代汉语译本 若能这样做，便具有强大的威力。这就是清净的法。通晓秘密的人就能领悟真实的道理，就像虚空的本体一样寂静，理解世俗的法则就能彰显真理。然后在手印、观想和密咒的文字含义上断除疑惑。这样持诵的人才可称为贤者。像这样的修行人，凡是见到他的人都如同见到佛一样。那些禅修者，如果不能领悟密咒，不能理解手印，不能见到贤圣，只是观想诸字轮的本体如同镜中影像，就不是真正的修行。国王又问：‘什么是菩萨的三摩地（Samadhi，禅定）？’菩萨回答说：‘那菩提心（Bodhi-citta，觉悟之心）以及智慧方便，乃至三明（Trividya，三种神通）及无等等（Asamasama，无与伦比），这些都是菩萨的三摩地。’又观想自身以及真言（Mantra，咒语）手印，贤圣的形象和一切庄严，都如同虚空般寂静，这就是菩萨的三摩地。菩萨进入这样的三摩地，就叫做安住于二谛（Dva-satya，真谛和俗谛）。 这时，金刚手菩萨摩诃萨（Vajrapani Bodhisattva Mahasattva，手持金刚杵的大菩萨）为印捺啰部帝（Indrabodhi，印度国王名）以及各位刹帝利（Kshatriya，古印度社会阶层，即武士阶层），所有进入金刚大乘学习的僧众，宣说了这些种种法之后，就依法制作曼拏罗（Mandala，坛城），给国王等人以及各位学众授予灌顶（Abhisheka，一种密宗仪式）。那些学众得到灌顶之后，异口同声地各自对菩萨说：‘我们谨遵教诲，侍奉金刚阿阇梨（Vajra Acharya，金刚上师）如同圣旨。’这些学众对金刚手菩萨摩诃萨供养恭敬，用各种言辞赞美感谢之后。 这时，法会中的各位大菩萨，以及声闻（Sravaka，听闻佛法而修行的弟子）、天人、阿苏啰（Asura，阿修罗，一种神道）、誐噜拏（Garuda，迦楼罗，一种神鸟）、彦达嚩（Gandharva，乾闼婆，一种天神）、紧曩啰（Kinnara，紧那罗，一种天神）等一切大众，听了菩萨所说的这部经之后，欢喜信受，作礼而退。金刚手菩萨就在山中隐没，不再显现。 最上大乘金刚大教宝王经卷下
English
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 --------------------------------------------------------------------------------