T15n0625_大樹緊那羅王所問經

大正藏第 15 冊 No. 0625 大樹緊那羅王所問經

No. 625 [No. 624]

大樹緊那羅王所問經卷第一

姚秦龜茲三藏鳩摩羅什譯

如是我聞：

一時佛住王舍城祇阇崛山，與大比丘眾六萬二千人俱；菩薩摩訶薩七萬二千——眾所知識，皆從十方世界來集，得陀羅尼無礙辯才，進入念慧慚愧具足，其志堅固猶如金剛，善修成就一切佛法，志意清凈成就具足，自不忘失菩提之心，亦能令他而不忘失；善調柔施攝伏諸根，善能知舍所愛之物；以清凈戒善自莊嚴，于諸眾生其心平等；以柔和忍力而自莊嚴；于無量那由他阿僧祇劫勤修進力；于諸禪定解脫三昧，遊戲神通自在無礙；善以智慧分別一切諸法句義；其心不動如大山王，于諸眾生其心平等，如地、水、火、風善離愛恚；常行慈心恒遣慈光；遍照眾生安住大悲；常勤觀察一切眾生，住于大喜樂法具足；住于大舍得無二智；利衰、譭譽、稱譏、苦樂，皆以超過如是世法；慧光善伏自眾他眾，降伏眾魔；世所難遇如優曇華，為諸眾生中大師子吼，究竟涅槃悕樂甚深四無所畏，為如來印之所印之；所記無錯如說而行，于深法藏義味相應；蔽諸日月，名稱流聞遍十方界；若為諸佛之所護持，守護法藏常不斷絕

【現代漢語翻譯】 現代漢語譯本 《大樹緊那羅王所問經》第一卷 姚秦龜茲三藏鳩摩羅什譯 我是這樣聽說的： 一時，佛住在王舍城（Rājagṛha）的耆阇崛山（Gṛdhrakūṭa），與六萬二千位大比丘眾在一起；還有七萬二千位菩薩摩訶薩——都是衆所周知，從十方世界聚集而來，他們獲得了陀羅尼（dhāraṇī，總持）和無礙辯才，深入念、慧，具備慚愧之心，他們的意志堅定如同金剛，善於修習成就一切佛法，志向意念清凈具足，自己不忘失菩提之心（bodhicitta，覺悟之心），也能令他人不忘失；善於調伏、柔和、佈施，攝伏諸根（感官），善於知曉捨棄所愛之物；以清凈的戒律善於莊嚴自身，對於一切眾生，他們的心平等無二；以柔和的忍辱之力來莊嚴自身；在無量那由他阿僧祇劫（無量無數的時間單位）中勤奮修習精進之力；對於各種禪定（dhyāna）、解脫（vimoksha）、三昧（samādhi），遊戲神通，自在無礙；善於以智慧分別一切諸法的句義；他們的心不動搖如大山王，對於一切眾生，他們的心平等，如地、水、火、風一樣善於遠離愛和嗔恚；常行慈心，恒常放出慈光；普遍照耀眾生，安住于大悲之中；常常勤奮觀察一切眾生，安住于大喜，樂於佛法，具足圓滿；安住于大舍，獲得無二之智；對於利衰、譭譽、稱譏、苦樂，都能超越這些世間法；慧光善於降伏自己和他人，降伏眾魔；世間難得一遇，如同優曇花（udumbara）；為諸眾生髮出大師子吼，究竟涅槃（nirvāṇa），希求和喜樂甚深，具備四無所畏；為如來之印所印證；所作的記別沒有錯誤，如所說而行，于深奧的法藏義理和味道相應；遮蔽諸日月的光芒，名稱流傳遍佈十方世界；為諸佛所護持，守護法藏，使之常不斷絕。

【English Translation】 English version The Sutra of Questions Asked by King Kinnara Mahāvrksha, Volume 1 Translated by Tripiṭaka Kumārajīva of Kucha during the Yao Qin Dynasty Thus have I heard: At one time, the Buddha was dwelling on Gṛdhrakūṭa (Vulture Peak) in Rājagṛha (Royal City), together with a great assembly of sixty-two thousand bhikshus (monks); and seventy-two thousand Bodhisattva-Mahāsattvas (great beings) – all well-known, gathered from the ten directions, having obtained dhāraṇī (memorization) and unimpeded eloquence, deeply entering mindfulness and wisdom, possessing shame and remorse, their will as firm as diamond, skilled in cultivating and accomplishing all Buddha-dharmas, their aspirations and intentions pure and complete, never forgetting their bodhicitta (mind of enlightenment), and able to prevent others from forgetting it as well; skilled in taming, gentle, and generous, subduing the senses, skilled in knowing how to relinquish cherished possessions; adorned with pure precepts, their hearts equal towards all beings; adorned with gentle forbearance; diligently cultivating the power of vigor for immeasurable nayuta asaṃkhya kalpas (incalculable eons); in all dhyānas (meditations), vimokshas (liberations), and samādhis (concentrations), playing with supernatural powers, free and unhindered; skilled in discerning the meaning of all dharmas with wisdom; their hearts unmoving like the great mountain king, their hearts equal towards all beings, like earth, water, fire, and wind, skilled in separating from love and hatred; constantly practicing loving-kindness, always emitting rays of loving-kindness; universally illuminating beings, abiding in great compassion; constantly diligently observing all beings, abiding in great joy, delighting in the Dharma, complete and fulfilled; abiding in great equanimity, attaining non-dual wisdom; transcending worldly dharmas such as gain and loss, defamation and praise, commendation and ridicule, suffering and joy; their wisdom light skillfully subduing themselves and others, subduing all demons; as rare as the udumbara flower; roaring the great lion's roar for all beings, ultimately attaining nirvāṇa (liberation), with profound longing and joy, possessing the four fearlessnesses; sealed with the seal of the Tathāgata (Thus Come One); their predictions without error, acting as they speak, corresponding to the profound Dharma treasury in meaning and taste; obscuring the light of the sun and moon, their names spreading throughout the ten directions; protected and upheld by all Buddhas, guarding the Dharma treasury, ensuring it never ceases.

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三寶種性；善能遊過無邊佛剎；善解了知，隨宜給侍諸佛世尊、聽聞受法；常勤精進教化眾生，得到方便智慧彼岸；善隨一切諸眾生根如應說法；善知一切諸眾生等意之行相；其心凈妙善巧言說，為大醫王善療眾病；已於無量阿僧祇佛所種諸善根；善集相好福德莊嚴；善能解了空、無相、愿；善解諸法如幻如焰，如水中月如夢映象，解一切法如虛空相；善能解了一切眾生音聲言說；善分別法樂說無盡；善能觀察出世之慧，成就大力近佛十力，得明肉眼、天眼、慧眼、法眼、佛眼；善度莊嚴助道法分；善解超度一切諸道，明瞭菩薩法藏所攝；善能轉于不退法輪，得三昧印相；善能知到金剛場三昧，一切諸法自在三昧，常現在前，持大寶炬，其心謙下於諸眾生，常觀一切諸眾生心，亦常觀諸眾生智慧，近佛智慧，令諸眾生施作佛事；所作事辦皆已聚集，一切功德盡未來劫，說其功德不可窮盡。

其名曰：寶住菩薩、寶有菩薩、寶手菩薩、寶花菩薩、寶王菩薩、喜見菩薩、愛意菩薩、愛眼見菩薩、持地菩薩、作喜菩薩、大勢菩薩、大德菩薩、降魔菩薩、摩鳩提菩薩、儒天菩薩、曼陀羅香菩薩、實菩薩、等觀菩薩、無高下菩薩、善御菩薩、一切眾生不請友菩薩、彌勒菩薩、云音菩薩、持山嚴菩薩、山積菩薩、上友菩薩、

勇友菩薩、光明菩薩、光德菩薩、燈王菩薩、觀志菩薩、光莊嚴菩薩、雜彩冠菩薩、天冠菩薩、天王菩薩、天眼觀菩薩、觀世音菩薩、善臂菩薩、思志等菩薩、善住志菩薩、善住業菩薩、不動足集菩薩、金剛足進菩薩、越三界足菩薩、疾辯菩薩、速辯菩薩、無斷辯菩薩、住辯菩薩、妙音菩薩、梵音菩薩、喜一切眾生音菩薩、文殊師利法王子菩薩，如是等上首七萬二千人。於此三千大千世界，釋、梵、護世，並余大威德諸天、龍、夜叉、乾闥婆、迦樓羅、緊那羅、摩睺羅伽、人與非人，比丘、比丘尼、優婆塞、優婆夷，皆來集會為欲聽法。

爾時世尊與無量百千大眾，恭敬圍繞而演說法。爾時天冠菩薩即從座起正衣服，偏袒右肩右膝著地，合掌向佛以偈贊曰：

「超世為世作燈明，　　智慧利益於世間； 　令結闇者得光明，　　我今稽首離世間。 　十方行施最殊勝，　　善自調心到彼岸； 　人天龍神所供養，　　稽首敬禮燒結仁。 　勝相多利益世間，　　金色圓光普周遍； 　持凈妙戒大美音，　　稽首三界最無比。 　度諸眾生到彼岸，　　調伏諸論無能動； 　善了知諸眾生心，　　稽首敬禮勝大悲。 　斷諸結使不生著，　　以力降怨善住戒； 　天中之天凈結垢，　　我稽首禮降諸怨。 　眾

寶中最無瑕穢，　　常樂智慧為先首； 　除斷貪瞋愚癡垢，　　稽首心等如虛空。 　演說四諦度四流，　　說甘露法施凈眼； 　遊行三界為利眾，　　我稽首禮持輪相。 　常為人天所供養，　　常化眾生令度脫； 　虛空人天所供養，　　我稽首禮人中勝。 　常樂集於正善法，　　常以慈心等世間； 　人尊調御住正道，　　稽首攝持一切德。 　凈音所說勝妙善，　　適意柔軟梵音聲； 　善解眾音到彼岸，　　稽首美妙如實說。 　趣空無相及無作，　　能最甚深難見法； 　善能進趣入解脫，　　稽首善知解脫道。 　世尊善解知因緣，　　常能斷離二邊見； 　實說因緣業果報，　　我稽首禮見世間。 　無有來者亦去者，　　無慢善能觀諸法； 　如幻如焰水中像，　　稽首敬禮善法眼。 　生若無生都無生，　　若生及滅亦無滅； 　其所止處如法住，　　調御善住如是處。 　所有言說便真實，　　善住如如叵傾動； 　金剛山身無動搖，　　我稽首禮叵傾動。 　其身口意等無異，　　名聞無量遍三界； 　我今欲問勝丈夫，　　愿尊勿慮為演說。」

爾時天冠菩薩偈贊佛已，白佛言：「世尊！我今欲于如來、應供、正遍覺勝妙法中少有所問，若佛聽許乃敢咨請。」

爾時佛

【現代漢語翻譯】 現代漢語譯本 寶中最無瑕穢，常樂智慧為先首； 除斷貪瞋愚癡垢，稽首心等如虛空。 演說四諦（苦、集、滅、道）度四流（欲流、有流、見流、無明流），說甘露法施凈眼； 三界（欲界、色界、無色界）為利眾，我稽首禮持輪相。 常為人天所供養，常化眾生令度脫； 虛空人天所供養，我稽首禮人中勝。 常樂集於正善法，常以慈心等世間； 人尊調御住正道，稽首攝持一切德。 凈音所說勝妙善，適意柔軟梵音聲； 善解眾音到彼岸，稽首美妙如實說。 趣空無相及無作，能最甚深難見法； 善能進趣入解脫，稽首善知解脫道。 世尊善解知因緣，常能斷離二邊見； 實說因緣業果報，我稽首禮見世間。 無有來者亦去者，無慢善能觀諸法； 如幻如焰水中像，稽首敬禮善法眼。 生若無生都無生，若生及滅亦無滅； 其所止處如法住，調御善住如是處。 所有言說便真實，善住如如叵傾動； 金剛山身無動搖，我稽首禮叵傾動。 其身口意等無異，名聞無量遍三界； 我今欲問勝丈夫，愿尊勿慮為演說。」 爾時天冠菩薩（Tian Guan Pusa）偈贊佛已，白佛言：『世尊！我今欲于如來（Tathagata）、應供（Arhat）、正遍覺（Samyaksambuddha）勝妙法中少有所問，若佛聽許乃敢咨請。』 爾時佛

【English Translation】 English version Spotless and pure among treasures, constant joy and wisdom are foremost; Eliminating the defilements of greed, hatred, and ignorance, I bow with a mind like the void. Expounding the Four Noble Truths (suffering, origin, cessation, path) to cross the four streams (sense-desire, existence, views, ignorance), speaking the nectar of Dharma and bestowing pure eyes; For the benefit of beings in the Three Realms (desire realm, form realm, formless realm), I bow to the one who holds the wheel of Dharma. Always revered by gods and humans, constantly transforming beings to liberate them; Worshipped by gods and humans throughout the void, I bow to the supreme among humans. Always delighting in gathering virtuous and wholesome Dharmas, constantly regarding the world with a mind of loving-kindness; The honored one among humans, the tamer, abiding in the right path, I bow to the one who embodies all virtues. The pure sound speaks of supreme and wonderful goodness, a pleasing, gentle, and pure voice; Skilled in understanding all sounds and reaching the other shore, I bow to the one who speaks beautifully and truthfully. Approaching emptiness, signlessness, and non-action, capable of the most profound and difficult-to-see Dharma; Skillfully advancing and entering liberation, I bow to the one who knows the path to liberation well. The World Honored One skillfully understands the causes and conditions, constantly able to sever the views of the two extremes; Truly speaking of the causes, conditions, actions, and their consequences, I bow to the one who sees the world. There is no one who comes, nor one who goes, without arrogance, skillfully observing all Dharmas; Like a mirage, a flame, or an image in water, I bow and pay homage to the eye of good Dharma. Birth is like non-birth, ultimately without birth; if there is birth and also cessation, there is also no cessation; The place where one abides is in accordance with the Dharma, the tamer dwells well in such a place. All words spoken are truthful, dwelling well in suchness, unshakeable; The body is like a diamond mountain, without movement or wavering, I bow to the unshakeable one. The body, speech, and mind are all without difference, the reputation is immeasurable, pervading the Three Realms; I now wish to ask the supreme hero, may the Honored One not hesitate to explain. Then Tian Guan Pusa (Celestial Crown Bodhisattva), having praised the Buddha with verses, said to the Buddha: 'World Honored One! I now wish to ask a few questions regarding the supreme and wonderful Dharma of the Tathagata (Thus Come One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One). If the Buddha permits, then I dare to inquire.' Then the Buddha

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告天冠菩薩：「善男子！恣汝所問，隨汝所疑，如來當說悅可汝心。」

爾時天冠菩薩白佛言：「世尊！云何菩薩得成雜種莊嚴之辯？世尊！云何菩薩得增勝智，善知分別甚深之法？世尊！云何菩薩善知諸根？世尊！云何菩薩善能解知如應說法？世尊！云何菩薩善知一切眾生心行？世尊！云何菩薩知一切因行果報，亦知出過所行無失？世尊！云何菩薩莊嚴佈施？世尊！云何菩薩莊嚴戒、忍、精進、禪、智？世尊！云何菩薩善能解知莊嚴梵道？世尊！云何菩薩不失神通？世尊！云何菩薩斷諸結使？世尊！云何菩薩度到彼岸？世尊！云何菩薩能現一切聲聞、緣覺及諸眾生形色威儀無有別異？世尊！云何菩薩觀于生死不住涅槃？世尊！云何菩薩觀眾生界不動法界？世尊！云何菩薩不退失利觀現失利？世尊！云何菩薩有大財寶封邑無盡，以方便力現為貧窮？世尊！云何菩薩行於諸行，令有作門入無作門？世尊！云何菩薩善觀諸法？世尊！云何菩薩決定分別一切諸法？世尊！云何菩薩行諸世法不為所污？世尊！云何菩薩于諸自在不觀望他？世尊！云何菩薩不離見佛？世尊！云何菩薩善自調伏無諸惡法？世尊！云何菩薩善為師導而不吝法？世尊！云何菩薩為諸眾生作實依止？世尊！云何菩薩能轉一切諸佛法輪？世尊！云何菩

【現代漢語翻譯】 現代漢語譯本 告天冠菩薩（Bodhisattva adorned with a heavenly crown）說：『善男子！隨你發問，無論你有什麼疑問，如來（Tathagata，佛的稱號）都會為你解答，讓你心滿意足。』 當時，天冠菩薩（Bodhisattva adorned with a heavenly crown）對佛說：『世尊！菩薩如何才能成就雜種莊嚴之辯（eloquence adorned with various kinds of virtues）？世尊！菩薩如何才能增長殊勝的智慧，善於分辨甚深的佛法？世尊！菩薩如何才能善於瞭解眾生的諸根（the faculties of sentient beings）？世尊！菩薩如何才能善於理解並如理說法？世尊！菩薩如何才能善於瞭解一切眾生的心行？世尊！菩薩如何才能瞭解一切因行果報，並且知道如何超越所行而沒有過失？世尊！菩薩如何莊嚴佈施？世尊！菩薩如何莊嚴戒、忍、精進、禪、智（sila, ksanti, virya, dhyana, prajna）？世尊！菩薩如何才能善於理解並莊嚴梵道（Brahma-path，清凈的修行之道）？世尊！菩薩如何才能不失去神通？世尊！菩薩如何才能斷除各種煩惱結使？世尊！菩薩如何才能度到彼岸（the other shore，涅槃）？世尊！菩薩如何才能示現一切聲聞（Sravaka，聽聞佛法而證悟者）、緣覺（Pratyekabuddha，獨自覺悟者）以及各種眾生的形色威儀，而沒有差別？世尊！菩薩如何才能觀察生死而不滯留于涅槃？世尊！菩薩如何才能觀察眾生界而不動搖於法界（Dharmadhatu，一切法的本體）？世尊！菩薩如何才能不退失利益，並且能示現失去利益？世尊！菩薩如何才能擁有巨大的財富和封邑，卻以方便之力示現為貧窮？世尊！菩薩如何在修行各種行為時，令有為法之門進入無為法之門？世尊！菩薩如何才能善於觀察諸法？世尊！菩薩如何才能決定性地分辨一切諸法？世尊！菩薩如何在世間法中修行而不被污染？世尊！菩薩如何在各種自在中不觀望他人？世尊！菩薩如何才能不離見佛？世尊！菩薩如何才能善於調伏自己而沒有各種惡法？世尊！菩薩如何才能善於作為導師而不吝惜佛法？世尊！菩薩如何才能為各種眾生作真實的依靠？世尊！菩薩如何才能轉動一切諸佛的法輪？世尊！如何菩』

【English Translation】 English version The Bodhisattva adorned with a heavenly crown said: 'Good man! Ask whatever you wish, whatever doubts you may have, the Tathagata (title of the Buddha) will explain it to satisfy your heart.' At that time, the Bodhisattva adorned with a heavenly crown said to the Buddha: 'World Honored One! How does a Bodhisattva attain eloquence adorned with various kinds of virtues? World Honored One! How does a Bodhisattva increase superior wisdom and skillfully distinguish profound Dharma? World Honored One! How does a Bodhisattva skillfully understand the faculties of sentient beings? World Honored One! How does a Bodhisattva skillfully understand and expound the Dharma appropriately? World Honored One! How does a Bodhisattva skillfully understand the mental activities of all sentient beings? World Honored One! How does a Bodhisattva understand all causes, actions, and karmic retributions, and also know how to transcend actions without error? World Honored One! How does a Bodhisattva adorn giving? World Honored One! How does a Bodhisattva adorn morality, patience, diligence, meditation, and wisdom (sila, ksanti, virya, dhyana, prajna)? World Honored One! How does a Bodhisattva skillfully understand and adorn the Brahma-path (path of pure conduct)? World Honored One! How does a Bodhisattva not lose supernatural powers? World Honored One! How does a Bodhisattva sever all afflictions and fetters? World Honored One! How does a Bodhisattva cross over to the other shore (Nirvana)? World Honored One! How can a Bodhisattva manifest the forms and dignified behaviors of all Sravakas (hearers of the Dharma), Pratyekabuddhas (solitary Buddhas), and various sentient beings without any difference? World Honored One! How does a Bodhisattva observe birth and death without dwelling in Nirvana? World Honored One! How does a Bodhisattva observe the realm of sentient beings without being moved in the Dharmadhatu (the realm of all phenomena)? World Honored One! How does a Bodhisattva not lose benefits and yet manifest the loss of benefits? World Honored One! How does a Bodhisattva possess great wealth and fiefdoms, yet manifest as poor through skillful means? World Honored One! How does a Bodhisattva, while practicing various actions, lead the door of conditioned phenomena into the door of unconditioned phenomena? World Honored One! How does a Bodhisattva skillfully observe all dharmas? World Honored One! How does a Bodhisattva decisively distinguish all dharmas? World Honored One! How does a Bodhisattva practice worldly dharmas without being defiled by them? World Honored One! How does a Bodhisattva not rely on others in all freedoms? World Honored One! How does a Bodhisattva not depart from seeing the Buddha? World Honored One! How does a Bodhisattva skillfully tame oneself without any evil dharmas? World Honored One! How does a Bodhisattva skillfully act as a teacher without being stingy with the Dharma? World Honored One! How does a Bodhisattva become a true refuge for all sentient beings? World Honored One! How does a Bodhisattva turn the Dharma wheel of all Buddhas? World Honored One! How does a Bodhi'

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薩於一切法得灌頂位？」

爾時世尊贊天冠菩薩：「善哉善哉！善男子！汝今所問多所利益安樂世間利安人天，攝取未來諸菩薩等。善男子！汝常曾於恒河沙等佛世尊所咨請問難，今復當大利益安樂未來菩薩，令此大乘得久住世。善男子！汝之所問，善心諦聽，吾當演說。」

天冠菩薩白言：「世尊！受教而聽。」

「善男子！菩薩成就四法，得於雜種莊嚴之辯。何等為四？是菩薩於一切眾生無侵害心，舍諸一切所愛之物心無悔吝。有說法者不斷其說，起隨喜心歡喜踴躍，贊言善哉！勸請說法。若於晝夜、若在僧中、若在佛塔，以菩提心常為先道，起志欲心喜樂諸法。而是菩薩專心志欲，以法等施不期利養。善男子！是為菩薩成就四法，得成雜種莊嚴之辯。

「善男子！菩薩成就四法得增勝智，善知分別甚深之法。何等四？順因緣法知我實性。知入一切眾生實性。知生死行，無有來者無有去者。知一切法虛空印相。是為四。

「善男子！菩薩成就四法，善知諸根。何等四？善知法界門。觀諸法門無有障礙。知諸神通。善調伏心，無有二行。是為四。

「善男子！菩薩成就四法，善能解知如應說法。何等四？辯智。度眾生智。分別法智。自凈其心亦凈一切眾生之心。是為四。

【現代漢語翻譯】 現代漢語譯本 『薩於一切法得灌頂位？』（薩：指菩薩，於一切法獲得最高成就的地位？）

這時，世尊讚歎天冠菩薩（Tianguan Pusa）說：『好啊！好啊！善男子！你現在所問的問題，能多多利益、安樂世間，利益、安樂人天，攝受未來的諸位菩薩等。善男子！你常常在恒河沙數般的佛世尊那裡請教問題，現在又將大大地利益、安樂未來的菩薩，使這大乘佛法能夠長久住世。善男子！你所問的問題，用心仔細聽好，我將為你演說。』

天冠菩薩（Tianguan Pusa）稟告說：『世尊！我將謹遵教誨，專心聽聞。』

『善男子！菩薩成就四種法，就能獲得雜種莊嚴的辯才。是哪四種呢？這位菩薩對於一切眾生沒有侵害之心，捨棄所有心愛之物而心中沒有後悔吝惜。對於說法的人，不打斷他的說法，生起隨喜之心，歡喜踴躍，讚歎說「說得好啊！」，並且勸請他繼續說法。無論在白天或夜晚，無論在僧團中或佛塔處，都以菩提心作為先導，生起強烈的意願，喜好各種佛法。而且這位菩薩專心致志，用法來平等佈施，不期望獲得供養。善男子！這就是菩薩成就四種法，從而獲得雜種莊嚴辯才。』

『善男子！菩薩成就四種法，就能獲得增長殊勝的智慧，善於分辨甚深的佛法。是哪四種呢？順應因緣法則，瞭解自我的真實本性。瞭解進入一切眾生的真實本性。瞭解生死的執行，沒有來處也沒有去處。瞭解一切法都具有虛空印相。這就是四種。』

『善男子！菩薩成就四種法，就能善於瞭解諸根（zhugen）。是哪四種呢？善於了解法界之門。觀察各種法門而沒有障礙。瞭解各種神通。善於調伏內心，沒有兩種不同的行為。這就是四種。』

『善男子！菩薩成就四種法，就能善於理解並如理如實地說法。是哪四種呢？辯才智慧。度化眾生的智慧。分別佛法的智慧。自身清凈其心，也清凈一切眾生的心。這就是四種。』

【English Translation】 English version 『Does a Bodhisattva attain the position of empowerment in all dharmas?』 (薩: refers to Bodhisattva, achieving the highest accomplishment in all dharmas?)

At that time, the World Honored One praised Bodhisattva Tianguan (Tianguan Pusa), saying: 『Excellent! Excellent! Good man! Your questions now will greatly benefit and bring peace to the world, benefit and bring peace to humans and devas, and gather future Bodhisattvas. Good man! You have often consulted and asked questions of Buddhas, World Honored Ones, as numerous as the sands of the Ganges River. Now, you will greatly benefit and bring peace to future Bodhisattvas, enabling this Mahayana Dharma to abide in the world for a long time. Good man! Listen carefully to your questions, and I will explain them to you.』

Bodhisattva Tianguan (Tianguan Pusa) replied: 『World Honored One! I will respectfully listen to your teachings.』

『Good man! A Bodhisattva who accomplishes four dharmas attains eloquence adorned with various kinds of virtues. What are the four? This Bodhisattva has no intention to harm any sentient beings, relinquishes all beloved possessions without regret or stinginess. When someone is expounding the Dharma, they do not interrupt the speaker, but generate a mind of rejoicing, joyfully leaping, praising, saying, 'Well said!', and encouraging them to continue speaking. Whether during the day or night, whether in the Sangha or at a stupa, they always take the Bodhi mind as their guide, generating a strong desire and delighting in all dharmas. Moreover, this Bodhisattva is wholeheartedly devoted, equally giving with the Dharma, without expecting offerings in return. Good man! These are the four dharmas that a Bodhisattva accomplishes, thereby attaining eloquence adorned with various virtues.』

『Good man! A Bodhisattva who accomplishes four dharmas attains increasing and superior wisdom, skillfully discerning profound dharmas. What are the four? Accordance with the law of dependent origination, knowing the true nature of oneself. Knowing entry into the true nature of all sentient beings. Knowing the workings of birth and death, with no coming and no going. Knowing that all dharmas have the mark of emptiness. These are the four.』

『Good man! A Bodhisattva who accomplishes four dharmas is skilled in understanding the faculties (zhugen). What are the four? Skillfully understanding the gate of the Dharma realm. Observing all Dharma gates without obstruction. Knowing all supernatural powers. Skillfully subduing the mind, without dualistic actions. These are the four.』

『Good man! A Bodhisattva who accomplishes four dharmas is able to understand and expound the Dharma appropriately and truthfully. What are the four? Eloquence and wisdom. Wisdom to liberate sentient beings. Wisdom to distinguish dharmas. Purifying one's own mind and also purifying the minds of all sentient beings. These are the four.』

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「善男子！菩薩成就四法，善知一切眾生心行。何等四？智慧超出智無有礙。入于方便。諸有所作終不中悔。能自覺了。是為四。

「善男子！菩薩成就四法，善知造因所得業報，亦知出過所行無失。何等四？不說斷滅亦不說常因。于業報如實而知，如法而現諸法示相。是中無我無我所。知于所作不失果報。是為四。

「善男子！菩薩成就四法，莊嚴佈施。何等四？莊嚴于相。莊嚴於好。無比喻色。無盡封邑及以寶手。是為四。

「善男子！菩薩成就四法，莊嚴持戒。何等四？作轉輪王而善莊嚴菩提之心。作釋提桓因而善莊嚴菩提之心。作大梵王而善莊嚴菩提之心。不墮惡道生人天善處，而善莊嚴菩提之心。是為四。

「善男子！菩薩成就四法，莊嚴忍辱。何等四？出梵音聲、迦陵頻迦聲。多人所愛心意悅樂。堅修善法。得金色膚。是為四。

「善男子！菩薩成就四法，莊嚴精進得不可壞。何等四？得一切眾生無能壞者，為諸眾生作不請友。有所為作專志不懈心無疲厭。樂集多聞。堅智莊嚴。是為四。

「善男子！菩薩無厭成就四法，莊嚴于禪，何等四？無諸鬧亂。無有放逸。無有慳慢。不捨調伏心。是為四。

「善男子！菩薩成就四法，莊嚴智慧。何等四？不說我

【現代漢語翻譯】 現代漢語譯本 『善男子！菩薩成就四種法，就能善於瞭解一切眾生的心念和行為。是哪四種呢？智慧超出常人，通達無礙；深入各種方便法門；所做的一切事情最終都不會後悔；能夠自覺覺悟。這就是四種。』 『善男子！菩薩成就四種法，就能善於瞭解造作的因所得到的業報，也知道超越過患，所行沒有缺失。是哪四種呢？不說斷滅論，也不說常因論；對於業報如實地瞭解，如法地顯現諸法的表相；明白其中沒有『我』，也沒有『我所』（屬於我的事物）；知道所作的業不會失去果報。這就是四種。』 『善男子！菩薩成就四種法，能夠莊嚴佈施。是哪四種呢？莊嚴于相貌；莊嚴於美好的品格；擁有無比殊勝的容色；擁有無盡的封邑以及寶貴的手。這就是四種。』 『善男子！菩薩成就四種法，能夠莊嚴持戒。是哪四種呢？即使成為轉輪聖王，也能善於莊嚴菩提之心（覺悟之心）；即使成為釋提桓因（Śakro devānām indraḥ，帝釋天），也能善於莊嚴菩提之心；即使成為大梵天王，也能善於莊嚴菩提之心；不墮入惡道，出生在人天善處，也能善於莊嚴菩提之心。這就是四種。』 『善男子！菩薩成就四種法，能夠莊嚴忍辱。是哪四種呢？發出梵天般的音聲、迦陵頻伽（Kalaviṅka）鳥的鳴叫聲，被很多人喜愛，內心喜悅快樂；堅定地修習善法；獲得金色的面板。這就是四種。』 『善男子！菩薩成就四種法，能夠莊嚴精進，獲得不可摧毀的功德。是哪四種呢？得到一切眾生都無法破壞的境界，為眾生做不請自來的朋友；有所作為時，專心致志，不懈怠，內心沒有疲憊厭倦；樂於學習，積累廣博的知識；以堅固的智慧來莊嚴自身。這就是四種。』 『善男子！菩薩永不滿足地成就四種法，能夠莊嚴禪定，是哪四種呢？沒有各種喧鬧擾亂；沒有放縱懈怠；沒有吝嗇和傲慢；不捨棄調伏自心。這就是四種。』 『善男子！菩薩成就四種法，能夠莊嚴智慧。是哪四種呢？不說『我』

【English Translation】 English version 『Good man! A Bodhisattva who accomplishes four things is skilled in knowing the thoughts and actions of all sentient beings. What are the four? Wisdom that surpasses all others, unobstructed; entering into skillful means; never regretting what has been done; and being able to awaken oneself. These are the four.』 『Good man! A Bodhisattva who accomplishes four things is skilled in knowing the karmic retribution resulting from actions, and also knows how to transcend faults, with no errors in conduct. What are the four? Not asserting annihilationism, nor asserting eternalism; knowing karmic retribution as it truly is, manifesting the characteristics of all dharmas according to the Dharma; understanding that there is no 『self』 and no 『belonging to self』; knowing that actions will not lose their consequences. These are the four.』 『Good man! A Bodhisattva who accomplishes four things adorns generosity. What are the four? Adorning physical appearance; adorning virtuous qualities; possessing incomparable beauty; possessing endless fiefdoms and precious hands. These are the four.』 『Good man! A Bodhisattva who accomplishes four things adorns moral discipline. What are the four? Even as a Chakravartin King (universal monarch), skillfully adorning the mind of Bodhi (awakening); even as Śakro devānām indraḥ (ruler of the gods), skillfully adorning the mind of Bodhi; even as a Great Brahma King, skillfully adorning the mind of Bodhi; not falling into evil realms, being born in good realms of humans and gods, skillfully adorning the mind of Bodhi. These are the four.』 『Good man! A Bodhisattva who accomplishes four things adorns patience. What are the four? Emitting a Brahma-like voice, the sound of a Kalaviṅka bird, being loved by many, with a joyful and happy mind; firmly cultivating good dharmas; obtaining golden skin. These are the four.』 『Good man! A Bodhisattva who accomplishes four things adorns diligence, obtaining indestructible merit. What are the four? Obtaining a state that cannot be destroyed by any sentient being, being an uninvited friend to all sentient beings; when acting, being focused and diligent, without weariness or aversion; delighting in learning and accumulating vast knowledge; adorning oneself with firm wisdom. These are the four.』 『Good man! A Bodhisattva who tirelessly accomplishes four things adorns meditation. What are the four? Being free from all disturbances; being free from negligence; being free from stinginess and arrogance; not abandoning the taming of the mind. These are the four.』 『Good man! A Bodhisattva who accomplishes four things adorns wisdom. What are the four? Not asserting 『I』

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、人、眾生、壽命。得無礙辯。善能分別一切句義。於一切法無有疑惑。是為四。

「善男子！菩薩成就四法，莊嚴梵道。何等四？在空凈處生起慈心。為化眾生起于悲心。守護正法起于喜心。生如來智起于舍心。是為四。

「善男子！菩薩成就四法，不失神通。何等四？入於四禪而不退失。入四空定知于方便。心得自在知一切法。神通游至無量佛剎。是為四。

「善男子！菩薩成就四法，斷諸結使。何等四？內自寂靜亦寂靜外。善觀諸法知如幻化。有大智力。非憍慢力。是為四。

「善男子！菩薩成就四法度到彼岸。何等四？知于欲流不證離欲。知于有流隨意往生。知于見流不捨諸見。知無明流不逆緣法。是為四。

「善男子！菩薩成就四法，能現一切聲聞、緣覺及諸眾生形色威儀無有別異。何等四？善起如幻三昧。如實而知一切法相。善觀五通。自觀己身知如幻化。是為四。

「善男子！菩薩成就四法，觀于生死不住涅槃。何等四？諸佛護持。自大悲心。善巧方便。不捨本願。是為四。

「善男子！菩薩成就四法，觀眾生界不動法界。何等四？觀自實性。解於法性。觀眾生性不疑智性。觀諸眾生同涅槃性。是為四。

「善男子！菩薩成就四法，不退失利觀現失

【現代漢語翻譯】 現代漢語譯本： 「善男子！菩薩成就四法，獲得無礙辯才，能夠清楚地分辨一切語句的含義，對於一切佛法沒有疑惑。這四種是：人（pudgala），眾生（sattva），壽命（jīvita）。

「善男子！菩薩成就四法，莊嚴梵行之道。這四種是：在空曠清凈的地方生起慈心（maitrī）。爲了教化眾生而生起悲心（karuṇā）。爲了守護正法而生起喜心（muditā）。爲了生起如來的智慧而生起舍心（upekṣā）。

「善男子！菩薩成就四法，不會失去神通。這四種是：進入四禪（dhyāna）而不退失。進入四空定（ārūpya-samāpatti）而知道方便。心得到自在而知道一切法。以神通遊歷到無量佛剎（buddhakṣetra）。

「善男子！菩薩成就四法，斷除各種煩惱。這四種是：內心自己寂靜，也使外在寂靜。善於觀察諸法，知道它們如幻如化。具有大智慧力，而不是憍慢之力。

「善男子！菩薩成就四法，能夠度到彼岸（pāramitā）。這四種是：知道對於慾望的執著（kāma-ogha），但不證得遠離慾望的境界。知道對於存在的執著（bhava-ogha），可以隨意往生。知道對於見解的執著（dṛṣṭi-ogha），但不捨棄各種見解。知道對於無明的執著（avidyā-ogha），不違逆緣起之法。

「善男子！菩薩成就四法，能夠顯現一切聲聞（śrāvaka）、緣覺（pratyekabuddha）以及各種眾生的形貌威儀，沒有差別。這四種是：善於生起如幻三昧（māyopama-samādhi）。如實地知道一切法的相狀。善於觀察五神通（pañcābhijñā）。自己觀察自己的身體，知道它如幻如化。

「善男子！菩薩成就四法，觀察生死而不執著于涅槃（nirvāṇa）。這四種是：諸佛的護持。自身的大悲心。善巧的方便。不捨棄根本的誓願。

「善男子！菩薩成就四法，觀察眾生界而不動搖於法界（dharmadhātu）。這四種是：觀察自身的真實自性。理解佛法的體性。觀察眾生的體性而不懷疑智慧的體性。觀察所有眾生都具有涅槃的體性。

「善男子！菩薩成就四法，不會退失利益，觀察到顯現的缺失。

【English Translation】 English version: 『Good man! A Bodhisattva, accomplishing four dharmas, obtains unobstructed eloquence, is able to clearly distinguish the meaning of all sentences, and has no doubts about all dharmas. These four are: person (pudgala), sentient being (sattva), life (jīvita).』

『Good man! A Bodhisattva, accomplishing four dharmas, adorns the path of Brahma. What are the four? Generating loving-kindness (maitrī) in empty and pure places. Arousing compassion (karuṇā) for the sake of transforming sentient beings. Arousing joy (muditā) to protect the true Dharma. Arousing equanimity (upekṣā) to generate the wisdom of the Tathagata.』

『Good man! A Bodhisattva, accomplishing four dharmas, does not lose supernatural powers. What are the four? Entering the four dhyānas (dhyāna) without regressing. Entering the four formless attainments (ārūpya-samāpatti) and knowing the expedient means. The mind attains freedom and knows all dharmas. Traveling with supernatural powers to immeasurable Buddha-lands (buddhakṣetra).』

『Good man! A Bodhisattva, accomplishing four dharmas, cuts off all fetters. What are the four? Being internally tranquil and also tranquilizing externally. Skillfully observing all dharmas and knowing them to be like illusions. Having great wisdom power, not arrogant power.』

『Good man! A Bodhisattva, accomplishing four dharmas, is able to cross over to the other shore (pāramitā). What are the four? Knowing the stream of desire (kāma-ogha) but not realizing detachment from desire. Knowing the stream of existence (bhava-ogha) and being able to be reborn at will. Knowing the stream of views (dṛṣṭi-ogha) but not abandoning all views. Knowing the stream of ignorance (avidyā-ogha) and not going against the law of dependent origination.』

『Good man! A Bodhisattva, accomplishing four dharmas, is able to manifest the forms and appearances of all Śrāvakas (śrāvaka), Pratyekabuddhas (pratyekabuddha), and all sentient beings without any difference. What are the four? Skillfully arousing the illusion-like samādhi (māyopama-samādhi). Knowing the characteristics of all dharmas as they truly are. Skillfully observing the five supernormal powers (pañcābhijñā). Observing one's own body and knowing it to be like an illusion.』

『Good man! A Bodhisattva, accomplishing four dharmas, observes birth and death without dwelling in nirvāṇa (nirvāṇa). What are the four? Being protected by all Buddhas. One's own great compassion. Skillful means. Not abandoning the original vows.』

『Good man! A Bodhisattva, accomplishing four dharmas, observes the realm of sentient beings without being moved in the Dharma-realm (dharmadhātu). What are the four? Observing one's own true nature. Understanding the nature of Dharma. Observing the nature of sentient beings without doubting the nature of wisdom. Observing that all sentient beings have the nature of nirvāṇa.』

『Good man! A Bodhisattva, accomplishing four dharmas, does not lose benefits and observes apparent losses.』

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利。何等四？善男子！以專志心趣向涅槃。修入生死。專志欲於一切佛法。現為聲聞、緣覺調伏。是為四。

「善男子！菩薩成就四法，有大財寶封邑無盡，以方便力現為貧窮無諸財賄。何等四？或現作于轉輪大王、釋、梵天王，為化尊勝諸眾生故。現作貧窮，為化貧窮諸眾生故。見來求者，盡舍一切所有財物。見大富者，現無盡寶有自在力。是為四。

「善男子！菩薩成就四法，令有作門入無作門。何等四？說一切行無常。凈于智行。得於覺知一切行無我。離於諸見得涅槃法寂智進行。是為四。

「善男子！菩薩成就四法，善觀察諸法。何等四？善凈慧眼。得明法眼。佛眼現前。於一切法得灌頂位。是為四。

「善男子！菩薩成就四法，決定分別一切諸法。何等四？辯智。無滯解了諦智。住四依智。不捨陀羅尼智。是為四。

「善男子！菩薩成就四法，行於世法不為所污。何等四？觀知世法。超出過於世間眾生。斷除愛恚無所染污。畢竟明凈。是為四。

「善男子！菩薩成就四法，於法自在不觀望他。何等四？定得自在。智得自在。慧得自在。方便得自在。是為四。

「善男子！菩薩成就四法，不離見佛。何等四？自往見佛亦勸眾生。自往聽法亦勸眾生。自發菩提心亦

【現代漢語翻譯】 現代漢語譯本： 『利。哪四種？善男子！以專注的心趣向涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）。修習進入生死輪迴。專注地想要通達一切佛法。示現為聲聞（Śrāvaka，聽聞佛陀教誨而證悟的弟子）、緣覺（Pratyekabuddha，不依賴他人教導，通過自身努力證悟的修行者）來調伏眾生。這是四種。

『善男子！菩薩成就四種法，擁有巨大的財富和無盡的封邑，卻以方便之力示現為貧窮，沒有任何財物。哪四種？或者示現為轉輪聖王（Cakravartin，擁有統治世界的理想君主）、釋（Śakra，帝釋天，佛教護法神）、梵天王（Brahmā，色界天的天王），爲了教化尊貴殊勝的眾生。示現為貧窮，爲了教化貧窮的眾生。見到前來求助的人，盡數捨棄一切所有的財物。見到大富之人，示現擁有無盡的寶藏和自在的力量。這是四種。

『善男子！菩薩成就四種法，使眾生從有為之門進入無為之門。哪四種？宣說一切行（Saṃskāra，有為法，指由因緣和合而成的現象）都是無常的。清凈智慧之行。證悟覺知一切行都是無我的。遠離各種見解，獲得涅槃之法，寂靜智慧之行。這是四種。

『善男子！菩薩成就四種法，善於觀察諸法。哪四種？擁有清凈的智慧之眼。獲得明瞭諸法的法眼。佛眼（Buddha-cakṣus，佛陀所具有的能洞察一切的眼睛）現前。對於一切法獲得灌頂之位。這是四種。

『善男子！菩薩成就四種法，能夠決斷分別一切諸法。哪四種？辯才智慧。無滯礙地理解真諦的智慧。安住於四依法（四種可以作為依據的原則）的智慧。不捨棄總持（Dhāraṇī，記憶和保持的能力）的智慧。這是四種。

『善男子！菩薩成就四種法，行走於世間法中而不被污染。哪四種？觀察瞭解世間法。超出世間眾生。斷除愛和嗔恚，沒有染污。畢竟清凈。這是四種。

『善男子！菩薩成就四種法，對於法自在，不觀望他人。哪四種？在禪定中獲得自在。在智慧中獲得自在。在般若慧中獲得自在。在方便法中獲得自在。這是四種。

『善男子！菩薩成就四種法，不離見佛。哪四種？自己前往見佛，也勸導眾生前往。自己前往聽法，也勸導眾生前往。自己發起菩提心（Bodhicitta，希求證得無上菩提的心），也勸

【English Translation】 English version: 『Benefits. What are the four? Good man! With a focused mind, approach Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death). Cultivate entering into birth and death. Focus on desiring to understand all the Buddha-dharma. Manifest as Śrāvakas (Śrāvaka, disciples who attain enlightenment by hearing the Buddha's teachings), Pratyekabuddhas (Pratyekabuddha, practitioners who attain enlightenment through their own efforts without relying on others' teachings) to tame beings. These are the four.

『Good man! A Bodhisattva who accomplishes four dharmas possesses great wealth and endless fiefdoms, yet manifests as poor with expedient means, without any possessions. What are the four? Or manifests as a Cakravartin (Cakravartin, an ideal monarch who possesses the power to rule the world), Śakra (Śakra, Indra, a Buddhist protector deity), Brahmā (Brahmā, the king of the Form Realm heavens), in order to transform noble and superior beings. Manifests as poor in order to transform poor beings. Upon seeing those who come seeking help, gives away all possessions. Upon seeing the wealthy, manifests endless treasures and the power of self-mastery. These are the four.

『Good man! A Bodhisattva who accomplishes four dharmas enables beings to enter the unconditioned gate from the conditioned gate. What are the four? Declares that all Saṃskāras (Saṃskāra, conditioned phenomena, referring to phenomena arising from the combination of causes and conditions) are impermanent. Purifies the practice of wisdom. Attains the realization that all Saṃskāras are without self. Separates from all views and attains the dharma of Nirvana, the practice of tranquil wisdom. These are the four.

『Good man! A Bodhisattva who accomplishes four dharmas is skilled at observing all dharmas. What are the four? Possesses pure wisdom eyes. Attains the Dharma Eye that clearly understands all dharmas. The Buddha-cakṣus (Buddha-cakṣus, the eyes possessed by the Buddha that can perceive everything) manifests. Attains the position of empowerment for all dharmas. These are the four.

『Good man! A Bodhisattva who accomplishes four dharmas can decisively distinguish all dharmas. What are the four? Eloquent wisdom. Unobstructed understanding of the wisdom of truth. Abiding in the wisdom of the Four Reliances (four principles to rely on). Not abandoning the wisdom of Dhāraṇī (Dhāraṇī, the power of memory and retention). These are the four.

『Good man! A Bodhisattva who accomplishes four dharmas walks in worldly dharmas without being defiled. What are the four? Observes and understands worldly dharmas. Transcends worldly beings. Cuts off love and hatred, without defilement. Ultimately pure. These are the four.

『Good man! A Bodhisattva who accomplishes four dharmas is self-mastered in the Dharma and does not look to others. What are the four? Attains self-mastery in Samadhi. Attains self-mastery in wisdom. Attains self-mastery in Prajna wisdom. Attains self-mastery in expedient means. These are the four.

『Good man! A Bodhisattva who accomplishes four dharmas does not depart from seeing the Buddha. What are the four? Personally goes to see the Buddha and also encourages beings to go. Personally goes to hear the Dharma and also encourages beings to go. Personally generates Bodhicitta (Bodhicitta, the mind that seeks to attain unsurpassed Bodhi) and also encourages

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勸眾生髮菩提心。常不捨離唸佛三昧。是為四。

「善男子！菩薩成就四法，善自調伏無諸惡法。何等四？出世明慧觀察智見。顯示解脫。善集法忍。斷離一切不善法習。是為四。

「善男子！菩薩成就四法，善為師導而不吝法。何等四？專心利益一切眾生，志意堅固無所慊恨。常行教化一切眾生。自捨己樂修集智慧。常為一切眾生作利成於己利。是為四。

「善男子！菩薩成就四法，為諸眾生作實依止。何等四？舍於己利常求利他。自舍諸樂為諸眾生求於法樂。如所聞法為人廣說無有疲倦。以法養命不以衣食。是為四。

「善男子！菩薩成就四法，能轉一切諸佛法輪。何等四？得陀羅尼。得無斷辯知。入一切眾生心行。不觀種姓而為說法引入涅槃。是為四。

「善男子！菩薩成就四法，於一切法得灌頂位。何等四？出過諸行住菩薩行。得無生法忍示現生死。為不退轉印之所印入如來印。住第十地善知諸地。是為菩薩成就四法，於一切法得灌頂位。」

佛說如是諸四法時，三千大千世界六種震動，大光普照。于上空中百千億天，作天伎樂歌詠贊嘆，雨天曼陀羅華，作是嘆言：「如來世尊無量阿僧祇劫所集無上正真道法，皆悉於是諸四法中開示顯說。若有眾生得聞是經，受持、讀

【現代漢語翻譯】 現代漢語譯本 勸導眾生髮起菩提心（bodhicitta，覺悟之心），常常不捨離唸佛三昧（nianfo-samadhi，唸佛的禪定狀態）。這是第四種。

『善男子！菩薩成就四種法，能夠很好地調伏自己，沒有各種惡法。是哪四種？以出世的明慧觀察智見，顯示解脫之道。善於集聚法忍（dharma-ksanti，對佛法的忍耐和接受）。斷除一切不善法的習氣。這是四種。

『善男子！菩薩成就四種法，能夠成為好的導師，而不吝惜佛法。是哪四種？專心利益一切眾生，意志堅定，沒有絲毫的怨恨。常常教化一切眾生。捨棄自己的快樂，修集智慧。常常為一切眾生謀福利，成就自己的利益。這是四種。

『善男子！菩薩成就四種法，能夠為眾生提供真實的依靠。是哪四種？捨棄自己的利益，常常尋求利益他人。捨棄自己的快樂，為眾生尋求佛法的快樂。對於所聽聞的佛法，為他人廣泛宣說，沒有疲倦。以佛法滋養生命，而不是衣食。這是四種。

『善男子！菩薩成就四種法，能夠轉動一切諸佛的法輪（dharma-cakra，佛法的傳播）。是哪四種？獲得陀羅尼（dharani，總持，記憶和理解佛法的能力）。獲得無礙的辯才。深入瞭解一切眾生的心行。不看重種姓（caste，社會等級）而為他們說法，引導他們進入涅槃（nirvana，解脫）。這是四種。

『善男子！菩薩成就四種法，在一切法中獲得灌頂位（abhiseka，一種佛教儀式，象徵著權力和認可）。是哪四種？超越各種行為，安住于菩薩行。獲得無生法忍（anutpattika-dharma-ksanti，對事物不生不滅的領悟），示現生死。被不退轉的印記所印證，進入如來的印記。安住于第十地（tenth bhumi，菩薩道的最高階段），善於瞭解各個階段。這就是菩薩成就四種法，在一切法中獲得灌頂位。』

佛陀宣說這些四法時，三千大千世界發生六種震動，大光明普遍照耀。在上空中，成百上千億的天人，演奏天上的音樂，歌詠贊嘆，降下天上的曼陀羅華（mandarava flowers，天界的芬芳花朵），發出這樣的讚歎：『如來世尊經過無量阿僧祇劫（asamkhya kalpas，無數個劫）所積累的無上正真道法，都全部在這四法中開示顯說。如果有眾生能夠聽聞這部經，受持、讀

【English Translation】 English version Encouraging sentient beings to generate Bodhicitta (the mind of enlightenment), and constantly not abandoning the Samadhi (state of meditative absorption) of Buddha Recitation. This is the fourth.

『Good men! When a Bodhisattva accomplishes four dharmas, they are able to well tame themselves and are without all evil dharmas. What are the four? With transcendent wisdom, observing with insightful knowledge and seeing, revealing liberation. Skillfully gathering Dharma-ksanti (patience and acceptance of the Dharma). Severing and departing from all habits of unwholesome dharmas. These are the four.

『Good men! When a Bodhisattva accomplishes four dharmas, they are able to be a good teacher and guide without being stingy with the Dharma. What are the four? Focusing wholeheartedly on benefiting all sentient beings, with firm resolve and without any resentment. Constantly teaching and transforming all sentient beings. Relinquishing their own happiness and cultivating wisdom. Constantly benefiting all sentient beings and accomplishing their own benefit. These are the four.

『Good men! When a Bodhisattva accomplishes four dharmas, they are able to be a real refuge for sentient beings. What are the four? Relinquishing their own benefit and constantly seeking to benefit others. Relinquishing their own happiness and seeking the happiness of the Dharma for sentient beings. Expounding widely for others the Dharma they have heard, without weariness. Nourishing life with the Dharma, not with clothing and food. These are the four.

『Good men! When a Bodhisattva accomplishes four dharmas, they are able to turn the Dharma-cakra (wheel of Dharma, propagation of Dharma) of all Buddhas. What are the four? Obtaining Dharani (total recall, the ability to remember and understand the Dharma). Obtaining unobstructed eloquence. Entering into the minds and actions of all sentient beings. Not regarding caste (social hierarchy) but speaking the Dharma for them, guiding them into Nirvana (liberation). These are the four.

『Good men! When a Bodhisattva accomplishes four dharmas, they obtain the position of Abhiseka (anointment, a Buddhist ritual symbolizing power and recognition) in all dharmas. What are the four? Transcending all actions and abiding in the Bodhisattva conduct. Obtaining Anutpattika-dharma-ksanti (patience with the unarising of dharmas, realization of the non-arising and non-ceasing of things), manifesting birth and death. Being sealed by the seal of non-retrogression, entering into the seal of the Tathagata. Abiding in the Tenth Bhumi (the tenth stage of the Bodhisattva path, the highest stage), skillfully knowing all the stages. These are the four dharmas accomplished by a Bodhisattva, obtaining the position of Abhiseka in all dharmas.』

When the Buddha spoke of these four dharmas, the three thousand great thousand worlds shook in six ways, and great light universally illuminated. In the sky above, hundreds of thousands of millions of devas played heavenly music, sang praises, and rained down heavenly Mandarava flowers (fragrant flowers of the heavenly realm), uttering these praises: 『The unsurpassed and true Dharma of enlightenment accumulated by the Tathagata World-Honored One over countless Asamkhya kalpas (innumerable eons) is all revealed and expounded in these four dharmas. If there are sentient beings who can hear this sutra, receive, uphold, and read

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誦兼復書寫，于大眾中廣分別說，當知是人不從小功德來。若有眾生聞于如是諸四句法，聞已信解受持、讀誦，在大眾中廣為人說，不離菩提心，彼人不久當於人天諸大眾中大師子吼，如今如來大師子吼。我等今者快得善利，得聞如是諸四句法，復能信解演說如是諸四法。」

時八萬四千人天發阿耨多羅三藐三菩提心，萬二千菩薩得無生法忍。

爾時天冠菩薩白言：「世尊！菩薩成就幾法，佛涅槃后得聞是經，受持讀誦兼復書寫，于大眾中廣說顯示？」

佛告天冠菩薩：「善男子！菩薩成就八法，佛涅槃后受持讀誦書寫此經，于大眾中廣分別說。何等八？志意成就專向菩提。究竟行慈于諸眾生無侵害心。住于大悲化諸眾生。常求法利樂法欲法求法集法，心無滿足如海吞流。放捨身命守護正法。厚種善根集諸福德。發起大愿諸佛護持。降諸魔怨離大眾畏。天冠！是為菩薩成就八法，佛涅槃后能得受持、讀誦、書寫如是經法，在大眾中廣為人說。」

當於演說如是法時，於此三千大千世界亦復六種震動，坑坎、堆堆、諸山、污穢，江河、池流及諸大海，皆不復現，亦不惱觸水性眾生。爾時三千大千世界，悉平如掌微妙莊嚴，於此三千大千世界，百歲枯樹皆生花葉，傾向於佛，諸生卉樹花葉果茂亦

【現代漢語翻譯】 現代漢語譯本：如果有人既能背誦又能抄寫，還在大眾中廣泛地講解，應當知道這個人不是從小小的功德而來的。如果有的眾生聽聞這些四句偈法，聽聞后能夠信受理解、接受奉持、讀誦，在大眾中廣泛地為人宣說，不離開菩提心（Bodhicitta，覺悟之心），這個人不久將會在人天等大眾中發出大師子吼（mahā-siṃhanāda，如獅子般的宣講佛法），就像現在的如來（Tathāgata，佛的稱號）發出大師子吼一樣。我們現在真是獲得了極大的利益，能夠聽聞這些四句偈法，又能信受理解並演說這些佛法。」

當時有八萬四千人天發起了阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心），一萬二千菩薩獲得了無生法忍（anutpattika-dharma-kṣānti，對諸法不生不滅的證悟）。

這時，天冠菩薩（Tiān Guān Púsà）稟告佛說：「世尊！菩薩成就了哪些法，在佛陀涅槃（parinirvāṇa，圓寂）后能夠聽聞這部經，受持讀誦並且抄寫，在大眾中廣泛地宣說顯示呢？」

佛告訴天冠菩薩：「善男子！菩薩成就了八種法，在佛陀涅槃后能夠受持讀誦書寫這部經，在大眾中廣泛地講解。是哪八種呢？志向和意願成就，專心向往菩提。徹底地實行慈愛，對於一切眾生沒有侵害之心。安住于大悲之中，教化一切眾生。經常尋求佛法的利益，喜愛佛法，渴望佛法，尋求佛法，聚集佛法，內心沒有滿足，就像大海吞納河流一樣。放下身命來守護正法。深厚地種植善根，積聚各種福德。發起廣大的誓願，得到諸佛的護持。降伏各種魔怨，遠離大眾的畏懼。天冠！這就是菩薩成就的八種法，在佛陀涅槃后能夠受持、讀誦、書寫這樣的經法，在大眾中廣泛地為人宣說。」

當演說這樣的佛法時，在這個三千大千世界（tri-sāhasra-mahā-sāhasra-loka-dhātu，一個巨大的宇宙體系）也會發生六種震動，坑坑洼洼、高高低低、各種山脈、污穢之處，江河、池塘、水流以及各種大海，都不再顯現，也不會惱害觸碰水中的眾生。這時，三千大千世界，全部平坦如手掌一樣，微妙而莊嚴，在這個三千大千世界中，百年的枯樹都會生出花葉，傾向於佛陀，各種生長的草木花葉果實也茂盛起來。

【English Translation】 English version: 'If someone can both recite and transcribe, and also widely explain it among the assembly, you should know that this person does not come from small merits. If there are sentient beings who hear these four-line verses, and after hearing them, can believe, understand, accept, uphold, read, and recite them, and widely proclaim them to others in the assembly, without departing from Bodhicitta (the mind of enlightenment), that person will soon roar like a great lion (mahā-siṃhanāda, a lion's roar proclaiming the Dharma) among the assemblies of humans and devas, just as the Tathāgata (the thus-gone one, an epithet of the Buddha) now roars like a great lion. We are now fortunate to have obtained great benefit, to be able to hear these four-line verses, and to be able to believe, understand, and expound these Dharmas.'

At that time, eighty-four thousand humans and devas generated the mind of anuttarā-samyak-saṃbodhi (unsurpassed, complete and perfect enlightenment), and twelve thousand Bodhisattvas attained the kṣānti (acceptance, forbearance) of the non-arising of dharmas (anutpattika-dharma-kṣānti).

At that time, Tiān Guān Púsà (Celestial Crown Bodhisattva) said to the Buddha, 'World Honored One! What qualities must a Bodhisattva possess in order to hear this sutra after the Buddha's parinirvāṇa (complete nirvana, passing away), to uphold, read, recite, and transcribe it, and to widely proclaim and display it among the assembly?'

The Buddha told Tiān Guān Púsà, 'Good man! A Bodhisattva who possesses eight qualities can uphold, read, recite, and transcribe this sutra after the Buddha's parinirvāṇa, and widely explain it among the assembly. What are the eight? Accomplishing aspiration and intention, single-mindedly directing oneself towards Bodhi. Thoroughly practicing loving-kindness, having no intention to harm any sentient being. Abiding in great compassion, transforming all sentient beings. Constantly seeking the benefit of the Dharma, delighting in the Dharma, desiring the Dharma, seeking the Dharma, gathering the Dharma, with a mind that is never satisfied, like the ocean swallowing rivers. Relinquishing body and life to protect the True Dharma. Deeply planting good roots, accumulating all kinds of merits. Generating great vows, being protected by all the Buddhas. Subduing all demonic adversaries, being free from fear in the assembly. Tiān Guān! These are the eight qualities that a Bodhisattva must possess in order to be able to uphold, read, recite, and transcribe such a sutra after the Buddha's parinirvāṇa, and to widely proclaim it to others in the assembly.'

When such a Dharma is being expounded, this tri-sāhasra-mahā-sāhasra-loka-dhātu (a great three-thousandfold world system) will also experience six kinds of shaking, pits and mounds, mountains, defilements, rivers, ponds, streams, and all the great oceans will no longer appear, nor will they disturb or touch the aquatic beings. At that time, the tri-sāhasra-mahā-sāhasra-loka-dhātu will be entirely flat like the palm of a hand, subtly adorned, and in this tri-sāhasra-mahā-sāhasra-loka-dhātu, hundred-year-old withered trees will all sprout flowers and leaves, inclining towards the Buddha, and all growing grasses, trees, flowers, leaves, and fruits will also flourish.

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傾向佛。此大地上生諸蓮花，大如車輪雜色可愛，妙香適意大光普照，遍此三千大千世界。上虛空中有諸天子，不現其形鼓眾伎樂，聞是樂音，雪山王中、香山王中，所有諸天倍出妙香，令此三千大千世界普悉大香。時雪山王、香山王中，雨眾妙花皆流趣佛，遍滿三千大千世界，其餘諸樹亦悉雨花，于上空中有一寶蓋覆萬由旬，是大寶蓋垂真珠貫鈴網莊嚴，諸鈴網中所出音聲柔軟悅意，有大妙音遍聞三千大千世界。

爾時大德舍利弗見是變現，合掌向佛白言：「世尊！是何光瑞，有是希有未曾之相，普此三千大千世界，皆悉莊嚴甚可愛樂？」

佛告舍利弗：「是大樹緊那羅王！從香山中與無量緊那羅、無量乾闥婆、無量諸天、無量摩睺羅伽，大眾圍繞，欲來見佛禮拜供養。是大樹緊那羅王欲來見佛先現此相。」語言未久，大樹緊那羅王與無量緊那羅眾、無量乾闥婆眾、無量天眾、無量摩睺羅眾，大眾圍繞，作八萬四千伎樂，以凈妙歌善和眾樂。復有無量百千眾生皆悉隨從，菩薩神通大力所持，上升虛空普雨眾花來詣佛所。到已，及諸侍從頂禮佛足，右繞七匝住世尊前。

爾時大樹緊那羅王以己所彈琉璃之琴，閻浮檀金花葉莊嚴，善凈業報之所造作，在如來前善自調琴，及餘八萬四千伎樂。是大樹緊

【現代漢語翻譯】 現代漢語譯本：傾向於佛陀。在這片大地上，生長出各種蓮花，大如車輪，顏色各異，非常可愛，美妙的香氣令人心情愉悅，巨大的光芒普照，遍佈這三千大千世界。在上方虛空中，有許多天子，不顯現他們的身形，只是演奏著各種樂器，聽到這些樂聲，雪山王中、香山王中，所有的天人都散發出更加美妙的香氣，使得這三千大千世界都充滿著濃郁的香氣。當時，雪山王、香山王中，降下各種美妙的花朵，都流向佛陀，遍滿了三千大千世界，其餘的樹木也全都降下花朵，在上方的空中，有一個寶蓋覆蓋著萬由旬（Yojana，古印度長度單位），這個大寶蓋垂掛著真珠串成的鈴鐺網，非常莊嚴，鈴鐺網中所發出的聲音柔和悅耳，有巨大的美妙聲音遍佈三千大千世界。 當時，大德舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）見到這種變化，合掌向佛陀稟告說：『世尊！這是什麼樣的光芒瑞相，有這樣稀有未曾見過的景象，使得這三千大千世界，都變得如此莊嚴可愛？』 佛陀告訴舍利弗：『這是大樹緊那羅王（Mahavriksha Kinnara Raja，一種半人半鳥的神）！他從香山中，與無量的緊那羅（Kinnara，一種半人半鳥的神）、無量的乾闥婆（Gandharva，天上的樂神）、無量的諸天（Deva，天神）、無量的摩睺羅伽（Mahoraga，一種人身蛇頭的神），大眾圍繞著，想要來見佛陀，禮拜供養。是大樹緊那羅王想要來見佛陀，所以先顯現出這種景象。』話音未落，大樹緊那羅王與無量的緊那羅眾、無量的乾闥婆眾、無量的天眾、無量的摩睺羅眾，大眾圍繞著，演奏著八萬四千種樂器，用清凈美妙的歌聲，和諧地配合著各種樂器。又有無量百千的眾生都跟隨著，依靠菩薩（Bodhisattva，追求覺悟的修行者）神通的巨大力量，上升到虛空中，普遍地散落著各種花朵，來到佛陀所在的地方。到達之後，他以及所有的侍從都頂禮佛足，右繞佛陀七圈，站在世尊面前。 當時，大樹緊那羅王用自己所彈奏的琉璃琴，用閻浮檀金（Jambudvipa gold，一種珍貴的黃金）的花葉裝飾，這是由善良清凈的業報所造作的，在如來（Tathagata，佛陀的稱號之一）面前，好好地調整琴絃，以及其餘的八萬四千種樂器。這大樹緊

【English Translation】 English version: Inclining towards the Buddha. On this great earth, various lotuses grow, as large as chariot wheels, of diverse and lovely colors, with wondrous fragrance pleasing to the mind, and great light shining universally, pervading this three-thousand-great-thousand world system. In the upper sky, there are numerous Devas (Deva, gods), not showing their forms, playing various musical instruments. Hearing these musical sounds, from Snow Mountain King and Fragrant Mountain King, all the Devas emit even more wondrous fragrances, causing this three-thousand-great-thousand world system to be filled with great fragrance. At that time, from Snow Mountain King and Fragrant Mountain King, a rain of wondrous flowers flows towards the Buddha, filling the three-thousand-great-thousand world system. All the other trees also rain down flowers. In the upper sky, there is a jeweled canopy covering ten thousand yojanas (Yojana, an ancient Indian unit of distance), this great jeweled canopy is adorned with strings of pearls and bell nets, and the sounds emanating from the bell nets are soft and pleasing, with great wondrous sounds heard throughout the three-thousand-great-thousand world system. At that time, the great Arhat Sariputra (Sariputra, one of the Buddha's ten great disciples, known for his wisdom), seeing this transformation, joined his palms and said to the Buddha: 'World Honored One! What is this auspicious light, with such a rare and unprecedented appearance, that this three-thousand-great-thousand world system is adorned and so lovely?' The Buddha told Sariputra: 'This is the Mahavriksha Kinnara Raja (Mahavriksha Kinnara Raja, a half-human, half-bird deity)! From Fragrant Mountain, with immeasurable Kinnaras (Kinnara, a half-human, half-bird deity), immeasurable Gandharvas (Gandharva, celestial musicians), immeasurable Devas (Deva, gods), immeasurable Mahoragas (Mahoraga, a human-bodied, snake-headed deity), surrounded by a great assembly, he wishes to come and see the Buddha, to pay homage and make offerings. This Mahavriksha Kinnara Raja wishes to come and see the Buddha, so he first manifests this appearance.' Before the words were finished, the Mahavriksha Kinnara Raja, with immeasurable Kinnara hosts, immeasurable Gandharva hosts, immeasurable Deva hosts, immeasurable Mahoraga hosts, surrounded by a great assembly, playing eighty-four thousand musical instruments, with pure and wondrous songs harmonizing with the various instruments. Furthermore, countless hundreds of thousands of beings all followed, relying on the great power of the Bodhisattva's (Bodhisattva, one who seeks enlightenment) spiritual abilities, ascending into the sky, universally raining down various flowers, and coming to the place where the Buddha is. Having arrived, he and all his attendants prostrated themselves at the Buddha's feet, circumambulated the Buddha seven times to the right, and stood before the World Honored One. At that time, the Mahavriksha Kinnara Raja used his own lyre made of lapis lazuli, adorned with flowers and leaves of Jambudvipa gold (Jambudvipa gold, a precious type of gold), created by the reward of good and pure karma, in front of the Tathagata (Tathagata, one of the titles of the Buddha), he skillfully tuned the lyre, as well as the remaining eighty-four thousand musical instruments. This great tree Kinn

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那羅王當彈此琴，鼓眾樂時，其音普皆聞此三千大千世界，是琴音聲及妙歌聲，隱蔽欲界諸天音樂。

爾時欲界所有諸天，皆舍音樂來詣佛所。是大樹緊那羅王當鼓琴時，三千大千世界所有叢林諸山，謂：須彌山、王雪山、目真鄰陀山、摩訶目真鄰陀山、黑山，及眾藥草、樹木叢林悉皆涌沒。涌、漸遍涌、等遍涌，動、漸遍動、等遍動，震、漸遍振、等遍震，猶如有人極為醉酒，前卻顛倒不能自持，諸山須彌頗峨涌沒亦復如是！

大樹緊那羅王當鼓琴時，佛大眾中，人、王眾等，比丘、比丘尼、優婆塞、優婆夷，天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽，釋、梵、護世、若人、非人及離欲者，唯除菩薩不退轉者，其餘一切諸大眾等，聞是琴聲及諸樂音，各不自安從座起舞。

時諸一切聲聞大眾，聞琴樂音不能堪耐，各從座起，放舍威儀誕貌逸樂，如小兒舞戲不能自持。

爾時天冠菩薩語是一切諸大聲聞、大迦葉等：「汝諸大德已離煩惱，得八解脫見四聖諦，云何今者各舍威儀如彼小兒舉身動舞？」

於時大德諸聲聞等答言：「善男子！我於是中不得自在。何以故？由是琴音，我等各各不安樂坐，其體動舞不能自持，所有心念不能令住。」

爾時天冠菩薩語大

【現代漢語翻譯】 現代漢語譯本：那羅王（Nararaja，指緊那羅王）彈奏此琴，演奏眾樂的時候，琴聲能夠傳遍整個三千大千世界，琴聲和美妙的歌聲，甚至蓋過了欲界諸天的音樂。 那時，欲界所有的天人都放棄了自己的音樂，來到佛陀所在的地方。當大樹緊那羅王（Mahavriksha Kinnararaja）彈奏琴的時候，三千大千世界所有的叢林山脈，包括須彌山（Sumeru）、王雪山（King Snow Mountain）、目真鄰陀山（Mucilinda Mountain）、摩訶目真鄰陀山（Mahamucilinda Mountain）、黑山（Black Mountain），以及各種藥草、樹木叢林都開始涌動、沉沒。涌動，逐漸普遍地涌動，平等普遍地涌動；震動，逐漸普遍地震動，平等普遍地震動；搖晃，逐漸普遍地搖晃，平等普遍地搖晃，就像有人喝醉了酒，前後顛倒，不能自持一樣，須彌山等山脈的涌動沉沒也是這樣！ 大樹緊那羅王（Mahavriksha Kinnararaja）彈奏琴的時候，佛陀的大眾中，包括人、國王等，比丘（bhiksu，男性出家人）、比丘尼（bhiksuni，女性出家人）、優婆塞（upasaka，在家男居士）、優婆夷（upasika，在家女居士），天（deva，天神）、龍（naga，龍族）、夜叉（yaksa，夜叉）、乾闥婆（gandharva，香音神）、阿修羅（asura，阿修羅）、迦樓羅（garuda，金翅鳥）、緊那羅（kinnara，歌神）、摩睺羅伽（mahoraga，大蟒神），釋（Sakra，帝釋天）、梵（Brahma，梵天）、護世（Lokapala，護世四天王），以及人和非人，還有那些已經脫離慾望的人，除了不退轉的菩薩（bodhisattva）之外，其餘所有的大眾，聽到琴聲和各種樂音，都無法安穩地坐在座位上，紛紛起身跳舞。 當時，所有聲聞（sravaka，聽聞佛法而證悟者）大眾，聽到琴聲樂音，都無法忍受，紛紛從座位上站起來，放棄了莊嚴的儀態，顯露出放縱快樂的樣子，就像小孩子一樣，手舞足蹈，不能自持。 這時，天冠菩薩（Tianguan Bodhisattva）對所有的大聲聞，包括大迦葉（Mahakasyapa）等說：『你們這些大德已經脫離了煩惱，獲得了八解脫，見證了四聖諦（Four Noble Truths），為什麼現在卻都放棄了莊嚴的儀態，像小孩子一樣，全身舞動呢？』 當時，大德的聲聞們回答說：『善男子！我們在這裡無法自主。為什麼呢？因為這琴聲，我們都無法安穩地坐著，身體不由自主地舞動，不能自持，所有的心念都無法安定下來。』 這時，天冠菩薩（Tianguan Bodhisattva）對大

【English Translation】 English version: When Nararaja (Kinnararaja) plays this lute and performs various musical pieces, its sound pervades the entire three thousand great thousand worlds, and the sound of the lute and the wonderful songs conceal the music of the heavens in the desire realm. At that time, all the devas (gods) in the desire realm abandon their music and come to the Buddha's place. When Mahavriksha Kinnararaja plays the lute, all the forests and mountains in the three thousand great thousand worlds, including Mount Sumeru, King Snow Mountain, Mount Mucilinda, Mount Mahamucilinda, Black Mountain, and all kinds of herbs, trees, and forests, all surge and sink. Surging, gradually and universally surging, equally and universally surging; shaking, gradually and universally shaking, equally and universally shaking; vibrating, gradually and universally vibrating, equally and universally vibrating, just like someone who is extremely drunk, staggering back and forth, unable to control themselves, the surging and sinking of mountains like Mount Sumeru are also like this! When Mahavriksha Kinnararaja plays the lute, among the Buddha's assembly, including humans, kings, bhiksus (monks), bhiksunis (nuns), upasakas (laymen), upasikas (laywomen), devas (gods), nagas (dragons), yakshas (demons), gandharvas (celestial musicians), asuras (demigods), garudas (mythical birds), kinnaras (celestial musicians), mahoragas (serpent deities), Sakra (Indra), Brahma, Lokapalas (guardian deities), humans and non-humans, and those who have detached from desires, except for the non-retrogressing bodhisattvas, all the other assemblies, upon hearing the sound of the lute and various musical sounds, cannot sit still and rise from their seats to dance. At that time, all the sravaka (disciples) assemblies, upon hearing the sound of the lute music, cannot endure it, and rise from their seats, abandoning their dignified demeanor, revealing a carefree and joyful appearance, dancing and playing like children, unable to control themselves. At this time, Tianguan Bodhisattva said to all the great sravakas, including Mahakasyapa and others: 'You great virtues have already detached from afflictions, attained the eight liberations, and witnessed the Four Noble Truths, why are you now abandoning your dignified demeanor, dancing with your whole bodies like children?' At that time, the virtuous sravakas replied: 'Good man! We are not in control of ourselves here. Why? Because of this lute music, we cannot sit peacefully, our bodies dance involuntarily, unable to control ourselves, and all our thoughts cannot be calmed down.' At this time, Tianguan Bodhisattva spoke to the great

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德迦葉言：「如何耆年少欲知足，修行頭陀常樂空靜，天人、阿修羅敬汝如塔，大德云何不能持身，猶小兒舞？云何不護是大眾心？」

大迦葉言：「善男子！如旋嵐大風吹諸樹木、藥草、叢林，彼無有力能自安持，非彼本心之所欲樂，然彼鼓動不能自持。善男子！今此大樹緊那羅王！鼓作琴樂妙歌和順，諸簫笛音鼓動我心，如旋嵐風吹諸樹身，不能自持。是善丈夫誓願威勢福德神力，于諸聲聞及諸緣覺所有威德，彼為殊勝。」

爾時天冠菩薩語大迦葉：「汝今觀是不退菩薩威德勢力，彼琴樂音不能令其動搖驚揚。大德迦葉！誰見如是而當不發無上正真菩提道心？何以故？今有無量智所有威力，不如琴聲，令如是等大威德人聞是琴聲不能自持，其向大乘不退轉者，不能令動。」

爾時大樹緊那羅王更易調琴並及八萬四千余樂，佛威神力及大樹緊那羅王宿善根力之所持故，諸琴樂音說是偈言：

「一切諸法向寂靜，　　如是乃至上中下； 　空靜寂滅無惱患，　　無垢最上今顯現。 　諸眾生等無眾生，　　過去現在亦復爾！ 　以音聲說令眾聞，　　是聲同等如法界。 　諸世界同無世界，　　說事猶如虛空相； 　無生無增亦無減，　　顯示虛妄如虛空。 　善覺諸佛悉同等，　　法界決定無

【現代漢語翻譯】 現代漢語譯本： 德迦葉問道：『為什麼您這樣一位年長、少欲知足、修行頭陀行、常樂於空寂清凈的大德，受到天人、阿修羅的敬仰如同佛塔一般，卻不能控制自己的身體，像小孩子一樣舞動呢？為什麼不守護大眾的心呢？』 大迦葉回答說：『善男子！就像旋風大風吹動樹木、藥草、叢林一樣，它們沒有力量能夠自己安穩地站立，這不是它們本心的意願，然而被風鼓動而不能自持。善男子！現在這棵大樹緊那羅王（Kinnara King，天神）！演奏琴樂，美妙的歌聲和諧流暢，各種簫笛的聲音鼓動我的心，就像旋風吹動樹身一樣，不能自持。這位善丈夫的誓願威勢、福德神力，勝過所有聲聞和緣覺的威德。』 這時，天冠菩薩（Tianguan Bodhisattva，菩薩名）對大迦葉說：『您現在看看這位不退轉菩薩的威德勢力，這些琴樂的聲音不能使他動搖驚慌。大德迦葉！誰見到這樣的情景而不發起無上正真菩提道心呢？為什麼呢？現在有無量智慧的所有威力，不如琴聲，使像這樣具有大威德的人聽到琴聲而不能自持，卻不能使那些趨向大乘不退轉的人動搖。』 這時，大樹緊那羅王更換琴的音調，並演奏八萬四千多種樂曲，由於佛的威神之力以及大樹緊那羅王宿世善根的力量，各種琴樂的聲音唱出偈語： 『一切諸法趨向寂靜，像這樣乃至上中下；空寂清凈沒有惱患，無垢最上現在顯現。 諸眾生等同於無眾生，過去現在也是這樣！用音聲說出來讓大家聽聞，這聲音等同於法界。 諸世界等同於無世界，所說之事猶如虛空之相；沒有生起沒有增加也沒有減少，顯示虛妄如同虛空。 善於覺悟的諸佛完全相同，法界是決定的，沒有……』

【English Translation】 English version: Dejia Ye asked: 'Why is it that you, a venerable elder, content with few desires, practicing asceticism, always delighting in emptiness and tranquility, revered by gods and asuras like a stupa, are unable to control your body and dance like a child? Why do you not protect the minds of the assembly?' Mahakashyapa replied: 'Good man! Just as a whirlwind blows trees, herbs, and forests, they have no strength to stand firm on their own. This is not their original intention, yet they are moved by the wind and cannot control themselves. Good man! Now, this great tree, the Kinnara King (Kinnara King, a celestial being)! Plays the qin music, the beautiful songs are harmonious and smooth, and the sounds of various flutes stir my heart, just like the whirlwind blowing the tree trunks, making me unable to control myself. This good man's vows, power, blessings, and divine strength surpass the virtue of all Shravakas and Pratyekabuddhas.' At this time, Tianguan Bodhisattva (Tianguan Bodhisattva, a Bodhisattva's name) said to Mahakashyapa: 'Now look at the majestic power of this non-retreating Bodhisattva. These qin music sounds cannot shake or startle him. Great Virtue Kashyapa! Who, upon seeing such a scene, would not arouse the unsurpassed, true, and perfect Bodhi mind? Why? Now, the power of immeasurable wisdom is not as effective as the sound of the qin, causing those with great virtue to hear the qin sound and be unable to control themselves, yet it cannot move those who are on the path of the Great Vehicle and do not retreat.' At this time, the great tree, the Kinnara King, changed the tuning of the qin and played more than eighty-four thousand kinds of music. Due to the power of the Buddha's majestic spirit and the power of the good roots of the great tree, the Kinnara King, the sounds of various qin music sang the following verses: 'All dharmas tend towards stillness, like this, even to the upper, middle, and lower levels; emptiness, stillness, and tranquility are without affliction, and the immaculate and supreme is now manifested. All sentient beings are equal to non-sentient beings, and so it was in the past and so it is now! Speaking with sound so that everyone can hear, this sound is equal to the Dharmadhatu. All worlds are equal to non-worlds, and the things spoken of are like the appearance of emptiness; there is no birth, no increase, and no decrease, revealing illusion like emptiness. The Buddhas who are well-awakened are completely the same, the Dharmadhatu is definite, without...'

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毀壞； 　解達施戒及智慧，　　一相平等同無相。 　諸結寂滅永無結，　　妄想于彼生分別； 　無內無外亦無中，　　從於妄想顛倒有。 　若法非法無妄想，　　推求諸法無所有； 　覺了名色如實性，　　彼行於世無染著。 　過去未來無邊量，　　所演說法亦如是， 　本際寂滅無盡滅，　　無有方所無住處。 　以文字故說是法，　　而此文字是盡相； 　知是文字盡相已，　　於一切法無妄想。 　持心等持無所持，　　彼此不違於法相； 　心及數法無有生，　　知一切法入平等。 　際無際斷無所斷，　　前後及中同叵得； 　了知三世平等已，　　彼智無邊無有量。 　世間貪著于名色，　　有邊無邊皆寂靜； 　了知因緣法相已，　　無我、眾生、命妄想。 　所起我見永無起，　　一切諸法亦無起； 　若所起者本無起，　　彼常隨順順法忍。 　其性猶如雲中電，　　一切法如我實性； 　我人眾生性自空，　　入此陀羅尼印相。 　隨所覺知三脫門，　　一相無相等同相； 　一切有法無邊量，　　法法自無有妄想。 　以文字說分別法，　　若上若中及與下； 　文字亦無有妄想，　　推求分別真實義。 　義及文字共相應，　　以音聲說無二義； 　若知本性常寂靜，　　彼本際

【現代漢語翻譯】 現代漢語譯本： 毀壞； 解達佈施、持戒及智慧，一相平等同於無相。 諸煩惱寂滅，永無煩惱，妄想於此生起分別； 無內無外也無中間，皆由妄想顛倒而生。 若法非法皆無妄想，推求諸法一無所有； 覺悟名色（nama-rupa，構成個體存在的要素）的如實之性，此人在世間行走而無所染著。 過去未來無邊無量，所演說的法也應如此， 本源寂滅，無有窮盡，無有方所，無有住處。 因為文字的緣故才說此法，而這些文字是終將消逝的表相； 知道這些文字終將消逝之後，對於一切法便不再有妄想。 持心於等持（samadhi，專注的狀態），無所執持，彼此不違背於法的實相； 心及數法（dhamma，佛法）本無生起，知曉一切法皆入于平等。 邊際與無邊際，斷滅與無斷滅，前後及中間皆不可得； 了知過去、現在、未來三世平等之後，此智慧便無邊無量。 世間之人貪著于名色（nama-rupa，構成個體存在的要素），有邊無邊皆歸於寂靜； 了知因緣法（pratitya-samutpada，緣起法）的實相之後，便不再妄想有我、眾生、命。 所生起的我見永遠不再生起，一切諸法也無生起； 如果有所生起，那本就無生起，此人常常隨順於法忍（dharma-ksanti，對佛法的忍可）。 其自性猶如雲中閃電，一切法如我的真實自性； 我、人、眾生的自性本空，進入此陀羅尼（dharani，總持）的印相。 隨所覺知的三解脫門（trimoksa，空、無相、無愿），一相、無相、相等同於無相； 一切有法無邊無量，法法自性本無妄想。 以文字來說明分別之法，若上若中及與下； 文字本身也無有妄想，推求分別的真實意義。 意義與文字共同相應，以音聲宣說無二之義； 若知曉萬事萬物的本性常寂靜，那便是本源。

【English Translation】 English version: Destruction; Understanding giving, morality, and wisdom, the single aspect is equal to the non-aspect. All fetters are extinguished and there are no more fetters, but delusion arises and creates distinctions; There is no inside, no outside, and no middle, all arising from delusion and inversion. If there is no delusion about what is Dharma and what is not Dharma, then seeking all dharmas reveals nothing; Awakening to the true nature of nama-rupa (name and form, the elements constituting individual existence), one walks in the world without attachment. The past and future are boundless and immeasurable, and the Dharma expounded is also like this, The origin is tranquil and without end, without location and without dwelling place. It is because of words that this Dharma is spoken, and these words are the appearance of cessation; Knowing that these words are the appearance of cessation, there is no more delusion about all dharmas. Holding the mind in samadhi (concentration) without holding onto anything, not contradicting each other in the aspect of Dharma; The mind and dhammas (teachings) have no arising, knowing that all dharmas enter into equality. The boundary and the boundless, the cessation and the non-cessation, the beginning, the end, and the middle are all unattainable; Knowing that the three times (past, present, future) are equal, this wisdom is boundless and immeasurable. The world is attached to nama-rupa (name and form, the elements constituting individual existence), the bounded and the unbounded are all tranquil; Knowing the true nature of pratitya-samutpada (dependent origination), there is no delusion about self, sentient beings, or life. The arising of self-view never arises again, and all dharmas also have no arising; If there is something that arises, then it originally had no arising, and this person constantly accords with dharma-ksanti (acceptance of the Dharma). Its nature is like lightning in the clouds, all dharmas are like my true nature; The nature of self, person, and sentient beings is inherently empty, entering into the mudra (seal) of this dharani (mantra). Following the three doors of liberation (trimoksa - emptiness, signlessness, wishlessness) that are awakened to, the single aspect, the non-aspect, and the equal aspect are the same as the non-aspect; All existing dharmas are boundless and immeasurable, and each dharma inherently has no delusion. Using words to explain the Dharma of distinctions, whether superior, middle, or inferior; Words themselves also have no delusion, seeking the true meaning of distinctions. Meaning and words correspond together, using sound to speak of the non-dual meaning; If one knows that the inherent nature is always tranquil, then that is the origin.

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性常自斷。 　若本際性常自斷，　　為利世故修諸行； 　推求本際無本際，　　彼大慈悲最清凈。 　若大慈悲最清凈，　　苦樂同等而修行； 　亦復無高亦無下，　　彼名知利大丈夫。 　法眼寂靜最寂靜，　　若見不見常寂靜； 　亦復無增亦無減，　　彼性離作常寂靜。 　如空中聲叵捉持，　　雖可聞知不可說； 　是演說者及聽者，　　悉皆不實得自在。」

當諸琴樂演出是偈法音之時，八千菩薩得無生忍。

爾時天冠菩薩白佛言：「世尊！如是妙偈從何而出？」

佛言：「善男子！汝今自問大樹緊那羅王！彼當答汝。」

爾時天冠菩薩問于大樹緊那羅王：「緊那羅王！如是妙偈從何而出？」

答言：「善男子！從諸眾生音聲中出。」

又問：「諸眾生音聲從何而出？」

答言：「善男子！眾生音聲從虛空出。」

天冠菩薩問言：「緊那羅王！眾生音聲非口出耶？」

答言：「善男子！是眾生音為從身出、為從心出？」

天冠答言：「不從身出、亦不從心。何以故？身癡無知如草木瓦石；心無形色，不可睹見，無有觸礙，不可宣說，猶如幻化。」

大樹緊那羅言：「善男子！若離身心，從何而出？」

天冠答言：「從於

【現代漢語翻譯】 現代漢語譯本 『性常自斷』（自性的常態是自我決斷）。 若本性原本就是自我決斷的，爲了利益世間眾生而修行各種善行； 探求本性的根源，卻發現本性並無根源，這樣的大慈大悲是最清凈的。 若大慈大悲是最清凈的，那麼對待痛苦和快樂就能平等對待並修行； 既沒有高下之分，這樣的人才能被稱為真正懂得利益的大丈夫。 法眼（智慧之眼）寂靜到了極點，無論看見還是看不見，都處於恒常的寂靜之中； 既沒有增加也沒有減少，這樣的自性遠離造作，恒常寂靜。 如同空中的聲音難以捉摸，雖然可以聽見，卻無法用語言表達； 無論是說法的人還是聽法的人，都明白一切皆非真實，從而獲得自在。 當各種琴樂演奏出這些偈頌的法音時，八千位菩薩證得了無生法忍（對事物不生不滅的深刻理解）。 這時，天冠菩薩（Tian Guan Pusa）問佛陀：『世尊！這些美妙的偈頌是從哪裡來的？』 佛陀說：『善男子！你現在可以去問大樹緊那羅王（Da Shu Jinnaruo Wang）！他會回答你的。』 這時，天冠菩薩問大樹緊那羅王：『緊那羅王！這些美妙的偈頌是從哪裡來的？』 緊那羅王回答說：『善男子！是從所有眾生的音聲中發出的。』 天冠菩薩又問：『所有眾生的音聲是從哪裡發出的？』 緊那羅王回答說：『善男子！眾生的音聲是從虛空中發出的。』 天冠菩薩問：『緊那羅王！眾生的音聲不是從口中發出的嗎？』 緊那羅王反問道：『善男子！那麼眾生的音聲是從身體發出的，還是從心中發出的呢？』 天冠菩薩回答說：『不是從身體發出，也不是從心中發出。為什麼呢？因為身體愚癡無知，如同草木瓦石；心沒有形狀和顏色，無法看見，沒有觸碰和阻礙，無法用語言描述，就像幻化一樣。』 大樹緊那羅王說：『善男子！如果既不是從身發出，也不是從心發出，那麼是從哪裡發出的呢？』 天冠菩薩回答說：『是從於……』

【English Translation】 English version 'The nature is always self-determined.' (The inherent nature is always self-decisive). If the fundamental nature is always self-determined, then one cultivates various practices for the benefit of the world; Seeking the origin of the fundamental nature, one finds that it has no origin; such great compassion is the purest. If great compassion is the purest, then one can treat suffering and joy equally and cultivate; There is neither high nor low; such a person is called a great man who truly understands benefit. The Dharma eye (wisdom eye) is supremely tranquil; whether seeing or not seeing, it is always tranquil; There is neither increase nor decrease; such a nature is detached from action and is always tranquil. Like a sound in the sky, it is difficult to grasp; although it can be heard, it cannot be expressed in words; Whether the speaker or the listener, all understand that everything is unreal, and thus attain freedom. When various musical instruments played these verses of Dharma sound, eight thousand Bodhisattvas attained the patience of non-origination (a profound understanding of the non-arising and non-ceasing of things). At that time, Tian Guan Pusa (Heavenly Crown Bodhisattva) asked the Buddha: 'World Honored One! Where do these wonderful verses come from?' The Buddha said: 'Good man! You may now ask Da Shu Jinnaruo Wang (Great Tree Kinnara King)! He will answer you.' Then, Tian Guan Pusa asked Da Shu Jinnaruo Wang: 'Kinnara King! Where do these wonderful verses come from?' The Kinnara King replied: 'Good man! They come from the voices of all sentient beings.' Tian Guan Pusa further asked: 'Where do the voices of all sentient beings come from?' The Kinnara King replied: 'Good man! The voices of sentient beings come from the void.' Tian Guan Pusa asked: 'Kinnara King! Do the voices of sentient beings not come from the mouth?' The Kinnara King countered: 'Good man! Then do the voices of sentient beings come from the body, or from the mind?' Tian Guan Pusa replied: 'They do not come from the body, nor do they come from the mind. Why? Because the body is foolish and ignorant, like grass, wood, tiles, and stones; the mind has no shape or color, cannot be seen, has no contact or obstruction, cannot be described in words, and is like an illusion.' Da Shu Jinnaruo Wang said: 'Good man! If it is neither from the body nor from the mind, then where does it come from?' Tian Guan Pusa replied: 'It comes from...'

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思惟出生音聲。」

又問：「若無虛空，聲何由出？」

天冠答言：「若無虛空，聲終不出。」

緊那羅言：「善男子！是故當知一切音聲從虛空出，當知是聲即虛空性，聞已便滅，若其滅已同空性住，是故諸法若說不說同虛空性，是故應當不捨空際。如音聲分，諸法亦爾！若以音聲有所說法，而是諸法于音聲中求不可得，音聲於法求亦叵得。善男子！是故說言：『一切諸法不可言說，但以音聲名為言說。』當知言說為無所說，又以音聲名為言說。然是音聲本。無住處，若無住處則無堅實，則名為實；若其是實則不可壞；若不可壞則無有起；若無有起則無有滅；若無有滅是名清凈。若是清凈是則白凈；若是白凈是則無垢；若是無垢是則光明；若是光明則是心性；若是心性則是出過；若是出過則出過諸相；若出過諸相則是正位；若菩薩在正位是則名得無生法忍。若得無生法忍一切能忍，亦忍于空亦忍於人。何以故？不離於人名之為空，人即是空。忍于無相亦忍于相。何以故？是相實性即是無相。忍于無愿亦忍于愿。何以故？愿實性相即是無愿。一切法性及眾生性，一切常滅亦如是忍。何以故？一切眾生生死之性猶如幻夢，是名菩薩得無生法忍。不違一切法、不逆一切法，若順此忍則亦忍順隨諸法去；

【現代漢語翻譯】 現代漢語譯本：『思惟出生音聲。』

又問：『若無虛空，聲何由出？』

天冠答言：『若無虛空，聲終不出。』

緊那羅（Kinnara，天神名）言：『善男子！是故當知一切音聲從虛空出，當知是聲即虛空性，聞已便滅，若其滅已同空性住，是故諸法若說不說同虛空性，是故應當不捨空際。如音聲分，諸法亦爾！若以音聲有所說法，而是諸法于音聲中求不可得，音聲於法求亦叵得。善男子！是故說言：『一切諸法不可言說，但以音聲名為言說。』當知言說為無所說，又以音聲名為言說。然是音聲本無住處，若無住處則無堅實，則名為實；若其是實則不可壞；若不可壞則無有起；若無有起則無有滅；若無有滅是名清凈。若是清凈是則白凈；若是白凈是則無垢；若是無垢是則光明；若是光明則是心性；若是心性則是出過；若是出過則出過諸相；若出過諸相則是正位；若菩薩在正位是則名得無生法忍。若得無生法忍一切能忍，亦忍于空亦忍於人。何以故？不離於人名之為空，人即是空。忍于無相亦忍于相。何以故？是相實性即是無相。忍于無愿亦忍于愿。何以故？愿實性相即是無愿。一切法性及眾生性，一切常滅亦如是忍。何以故？一切眾生生死之性猶如幻夢，是名菩薩得無生法忍。不違一切法、不逆一切法，若順此忍則亦忍順隨諸法去；』

【English Translation】 English version: 'Contemplate the arising of sound.'

Again asked: 'If there is no space, how does sound arise?'

Tianguan (Heavenly Crown, a deity) replied: 'If there is no space, sound will ultimately not arise.'

Kinnara (a celestial musician) said: 'Good man! Therefore, you should know that all sounds arise from space. You should know that this sound is the very nature of space. It ceases upon being heard. If it ceases, it abides in the nature of emptiness. Therefore, whether phenomena are spoken of or not, they are of the nature of emptiness. Therefore, one should not abandon the realm of emptiness. Just as with the division of sound, so it is with all phenomena! If something is spoken of using sound, these phenomena cannot be found within the sound, and sound cannot be found within the phenomena. Good man! Therefore, it is said: 『All phenomena are inexpressible, but they are called expression by means of sound.』 You should know that expression is without anything to be expressed, and yet it is called expression by means of sound. However, this sound has no inherent dwelling place. If there is no dwelling place, then there is no solidity, and it is called reality. If it is reality, then it is indestructible. If it is indestructible, then there is no arising. If there is no arising, then there is no ceasing. If there is no ceasing, it is called purity. If it is purity, then it is white and pure. If it is white and pure, then it is without defilement. If it is without defilement, then it is light. If it is light, then it is the nature of mind. If it is the nature of mind, then it is transcendence. If it is transcendence, then it transcends all characteristics. If it transcends all characteristics, then it is the correct position. If a Bodhisattva is in the correct position, then it is said that they have attained the Kshanti (patience/acceptance) of non-origination of dharmas (phenomena). If one attains the Kshanti of non-origination of dharmas, one can endure everything, enduring emptiness and enduring beings. Why? Not being separate from beings is called emptiness; beings are emptiness. Enduring no-form and also enduring form. Why? The true nature of form is no-form. Enduring no-wish and also enduring wish. Why? The true nature of wish is no-wish. The nature of all dharmas and the nature of sentient beings, all constant cessation, are likewise endured. Why? The nature of the birth and death of all sentient beings is like a phantom dream; this is called a Bodhisattva attaining the Kshanti of non-origination of dharmas. Not opposing all dharmas, not going against all dharmas, if one accords with this Kshanti, then one also endures going along with and following all dharmas;』

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若無去則無來；若無去來知一切法是常住性如法常住，眾生亦爾！若得是處如法隨順、如處修行，是名成就無生法忍。一切言說即是音聲，為語他故起是音聲，是無生法忍無有能說無有能聽。何以故？是義不可得故，而是法忍非聲非說。

「善男子！如來世尊有大威德，同不可得義，不可得義說于有得。」

大樹緊那羅王所問經卷第一 大正藏第 15 冊 No. 0625 大樹緊那羅王所問經

大樹緊那羅王所問經卷第二

姚秦龜茲三藏鳩摩羅什譯

爾時天冠菩薩白言：「世尊！未曾有也，而是大樹緊那羅王成就如是不思議法。世尊！是緊那羅王乃能成就如是勝妙神通之力，復能演說甚深法忍。世尊！緊那羅王于幾佛所種諸善根有如是辯？」

佛言：「善男子！假使能數恒河沙等世界星宿，不能數是緊那羅王所事如來、應、正遍覺。善男子！是人已於爾許佛所修行梵行，集於無上正真之道，是故得有如是辯才。」

爾時天冠問緊那羅王：「汝于爾許無量佛所種殖無量無邊善根，何故不成無上正道？」

爾時大樹緊那羅王語天冠菩薩：「善男子！菩薩摩訶薩有十二無滿足法。何等十二？謂供養給事諸佛世尊無有滿足。集諸善根無有滿足。聽集法寶無有滿足。

【現代漢語翻譯】 現代漢語譯本：如果沒有『去』，就沒有『來』；如果沒有『去』和『來』，那麼認知到一切法都是常住不變的性質，如同法本身一樣常住，眾生也是如此！如果能理解這個道理，如法隨順，並依此修行，這就叫做成就無生法忍（anutpattika-dharma-ksanti，對諸法不生不滅的真理的證悟）。一切言語表達都是音聲，爲了向他人講述才產生這些音聲，而無生法忍是無法用言語表達，也沒有能聽懂的人。為什麼呢？因為這個道理是不可言說的，所以這種法忍既不是聲音，也不是言語。

『善男子！如來世尊（Tathagata，應供，正遍知）具有偉大的威德，與不可言說的道理相同，用不可言說的道理來闡述可以理解的道理。』

《大樹緊那羅王所問經》卷第一 大正藏第15冊 No. 0625 《大樹緊那羅王所問經》

《大樹緊那羅王所問經》卷第二

姚秦龜茲三藏鳩摩羅什譯

這時，天冠菩薩（Tianguan Bodhisattva）說道：『世尊（Bhagavan，佛的十號之一）！真是前所未有啊，這位大樹緊那羅王（Mahavriksha Kinnararaja）竟然成就瞭如此不可思議的法。世尊！這位緊那羅王竟然能夠成就如此殊勝微妙的神通之力，又能演說如此甚深的法忍。世尊！緊那羅王在多少佛所種下了這些善根，才會有如此的辯才？』

佛說：『善男子！即使能夠數清恒河沙數般的世界中的星宿，也無法數清這位緊那羅王所侍奉的如來（Tathagata，佛的十號之一）、應（Arhat，佛的十號之一）、正遍覺（Samyaksambuddha，佛的十號之一）。善男子！這個人已經在那麼多的佛所修行梵行（brahmacarya，清凈行），積累了無上正真之道（anuttara-samyak-sambodhi，無上正等正覺），所以才會有如此的辯才。』

這時，天冠菩薩問緊那羅王：『您在如此無量佛所種下了無量無邊的善根，為什麼還沒有成就無上正道（anuttara-samyak-sambodhi，無上正等正覺）呢？』

這時，大樹緊那羅王對天冠菩薩說：『善男子！菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）有十二種無法滿足的法。是哪十二種呢？就是供養侍奉諸佛世尊（Bhagavan，佛的十號之一）沒有滿足，積累各種善根沒有滿足，聽聞和收集法寶沒有滿足。

【English Translation】 English version: If there is no 『going,』 there is no 『coming』; if there is no 『going』 and 『coming,』 then knowing that all dharmas (phenomena, teachings) are of a permanent nature, abiding as the Dharma (law, truth) itself abides, and sentient beings are also like this! If one understands this principle, accords with the Dharma, and cultivates accordingly, this is called achieving Anutpattika-dharma-ksanti (the patient acceptance of the non-arising of all dharmas). All verbal expressions are sounds, and these sounds arise for the purpose of speaking to others, but Anutpattika-dharma-ksanti cannot be expressed in words, and there is no one who can understand it. Why? Because this meaning is unattainable, so this Dharma-ksanti is neither sound nor speech.

『Good man! The Tathagata (Thus Come One, one of the ten titles of a Buddha), the World Honored One, possesses great majestic virtue, which is the same as the unattainable meaning, and uses the unattainable meaning to explain the attainable meaning.』

The Sutra Spoken by King Mahavriksha Kinnararaja, Volume One Taisho Tripitaka Volume 15, No. 0625 The Sutra Spoken by King Mahavriksha Kinnararaja

The Sutra Spoken by King Mahavriksha Kinnararaja, Volume Two

Translated by Kumarajiva of Kucha during the Yao Qin Dynasty

At that time, Tianguan Bodhisattva (Crown of Heaven Bodhisattva) said: 『World Honored One (Bhagavan, one of the ten titles of a Buddha)! It is unprecedented that this King Mahavriksha Kinnararaja (Great Tree Kinnara King) has achieved such inconceivable Dharma. World Honored One! This Kinnararaja is able to achieve such supreme and wonderful supernatural powers, and is also able to expound such profound Dharma-ksanti. World Honored One! In how many Buddhas' presence did the Kinnararaja plant these good roots to have such eloquence?』

The Buddha said: 『Good man! Even if one could count the stars in worlds as numerous as the sands of the Ganges River, one could not count the Tathagatas (Thus Come One, one of the ten titles of a Buddha), Arhats (Worthy One, one of the ten titles of a Buddha), and Samyaksambuddhas (Perfectly Enlightened One, one of the ten titles of a Buddha) whom this Kinnararaja has served. Good man! This person has already cultivated pure conduct (brahmacarya) in the presence of so many Buddhas, and accumulated the unsurpassed perfect enlightenment (anuttara-samyak-sambodhi), therefore he has such eloquence.』

At that time, Tianguan Bodhisattva asked Kinnararaja: 『You have planted immeasurable and boundless good roots in the presence of so many immeasurable Buddhas, why have you not yet achieved unsurpassed perfect enlightenment (anuttara-samyak-sambodhi)?』

At that time, King Mahavriksha Kinnararaja said to Tianguan Bodhisattva: 『Good man! A Bodhisattva-Mahasattva (Great Bodhisattva) has twelve unfulfilled dharmas. What are the twelve? They are: offering and serving all the World Honored Ones (Bhagavan, one of the ten titles of a Buddha) without satisfaction, accumulating all kinds of good roots without satisfaction, listening to and collecting the Dharma treasures without satisfaction.

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修禪解脫無有滿足。修觀寂法無有滿足。流通顯法無有滿足。教化眾生無有滿足。守護正法無有滿足。不捨阿練若處無有滿足。諸波羅蜜莊嚴佛土無有滿足。修集福慧無有滿足。集助菩提法無有滿足。善男子！是名菩薩十二無滿足法，是故菩薩求善根莊嚴無有滿足。」

爾時大樹緊那羅王白言：「世尊！我聞菩薩所有三昧，名曰寶住。若有菩薩得是三昧，一切法寶諸功德法自然而得。善哉，世尊！唯愿如來演說於是寶住三昧，菩薩聞已於一切法而得自在隨增長法。」

爾時佛告大樹緊那羅王：「如是。緊那羅王！有於三昧名曰寶住。汝今善聽，善思念之，吾今當說如是菩薩寶住三昧。」

「善哉，世尊！愿樂欲聞，受教而聽。」

佛告大樹緊那羅王：「若有菩薩欲令佛寶種性不斷，法寶種性、僧寶種性不斷絕者，修集起生八十種寶。何等八十？不忘一切智寶之心。不捨離於志意寶心。不捨修諸善根寶心。不捨堅入寂定寶心。生起一切佈施寶心。不悕望報清凈寶心，迴向菩提故。莊嚴身寶心，滿三善故。莊嚴口寶心，離四過故。莊嚴意寶心，舍離無明、愛、恚見故。持戒不毀不穿、不壞不缺寶心，不穿不壞不缺不污戒莊嚴故。無惱害寶心，于諸眾生意平等故。柔忍寶心，能忍難事故。不憂身命

【現代漢語翻譯】 現代漢語譯本：修習禪定以求解脫，永無滿足之時。修習觀行寂靜之法，永無滿足之時。流通顯揚佛法，永無滿足之時。教化引導眾生，永無滿足之時。守護正法，永無滿足之時。不捨棄遠離喧囂的阿練若（Aranya，寂靜處）之處，永無滿足之時。以諸波羅蜜（Paramita，到彼岸）莊嚴佛土，永無滿足之時。修集福德與智慧，永無滿足之時。積聚輔助菩提（Bodhi，覺悟）之法，永無滿足之時。善男子！這被稱為菩薩的十二種永無滿足之法，因此菩薩對於尋求善根莊嚴，永無滿足之時。

當時，大樹緊那羅王（King Kinnara of the Great Tree）稟告佛陀說：『世尊！我聽聞菩薩有一種三昧（Samadhi，禪定），名為寶住。如果菩薩獲得這種三昧，一切法寶和各種功德之法自然而然就能獲得。太好了，世尊！懇請如來演說這種寶住三昧，菩薩聽聞之後，對於一切法就能自在，並且隨之增長。』

當時，佛陀告訴大樹緊那羅王：『是的，緊那羅王！確實有一種三昧名為寶住。你現在仔細聽好，認真思考，我將為你宣說這種菩薩寶住三昧。』

『太好了，世尊！我們非常樂意聽聞，並會遵從教誨。』

佛陀告訴大樹緊那羅王：『如果有菩薩想要佛寶的種性不中斷，法寶的種性、僧寶的種性不絕滅，就要修集生起八十種寶。是哪八十種呢？不忘記一切智寶之心。不捨離追求志意的寶心。不捨棄修習各種善根的寶心。不捨棄堅定進入寂靜禪定的寶心。生起一切佈施的寶心。不希望得到回報的清凈寶心，爲了迴向菩提的緣故。莊嚴身體的寶心，圓滿三種善行（身善、口善、意善）的緣故。莊嚴口語的寶心，遠離四種過失（妄語、綺語、惡口、兩舌）的緣故。莊嚴意念的寶心，舍離無明、貪愛、嗔恚、邪見的緣故。持守戒律不毀犯、不破壞、不缺漏的寶心，因為不毀犯、不破壞、不缺漏、不染污的戒律莊嚴的緣故。沒有惱害的寶心，對於所有眾生心懷平等慈悲的緣故。柔和忍辱的寶心，能夠忍受艱難困苦事情的緣故。不憂慮身體性命

【English Translation】 English version: There is no satisfaction in cultivating meditation for liberation. There is no satisfaction in cultivating contemplation of quiescent dharmas. There is no satisfaction in circulating and manifesting the Dharma. There is no satisfaction in teaching and transforming sentient beings. There is no satisfaction in guarding the True Dharma. There is no satisfaction in not abandoning the Aranya (secluded place) abode. There is no satisfaction in adorning Buddha-lands with the Paramitas (perfections). There is no satisfaction in cultivating and gathering merit and wisdom. There is no satisfaction in gathering the aids to Bodhi (enlightenment). Good man! These are called the twelve non-satisfactions of a Bodhisattva; therefore, a Bodhisattva's seeking of good roots for adornment is without satisfaction.

At that time, the King Kinnara of the Great Tree said to the World Honored One: 'World Honored One! I have heard of a Samadhi (meditative state) possessed by Bodhisattvas, called Jewel Abiding. If a Bodhisattva obtains this Samadhi, all Dharma Jewels and meritorious dharmas will naturally be obtained. Excellent, World Honored One! May the Tathagata (Thus Come One) expound upon this Jewel Abiding Samadhi, so that Bodhisattvas, having heard it, may become自在(free) with all dharmas and increase in accordance with the Dharma.'

At that time, the Buddha told the King Kinnara of the Great Tree: 'So it is, King Kinnara! There is indeed a Samadhi called Jewel Abiding. Listen well now, and contemplate it carefully; I will now speak of this Bodhisattva's Jewel Abiding Samadhi.'

'Excellent, World Honored One! We are eager to hear and will listen with reverence.'

The Buddha told the King Kinnara of the Great Tree: 'If there are Bodhisattvas who wish to prevent the Buddha Jewel lineage from being cut off, and to prevent the Dharma Jewel and Sangha Jewel lineages from being extinguished, they must cultivate and generate eighty kinds of jewels. What are the eighty? The mind of not forgetting the Jewel of All-Knowing Wisdom. The mind of not abandoning the Jewel of aspiration and intention. The mind of not abandoning the Jewel of cultivating all good roots. The mind of not abandoning the Jewel of firmly entering quiescent Samadhi. Generating the Jewel mind of all giving. The pure Jewel mind of not hoping for reward, for the sake of dedicating it to Bodhi. The Jewel mind of adorning the body, because of fulfilling the three good deeds (body, speech, and mind). The Jewel mind of adorning speech, because of being apart from the four faults (false speech, embellished speech, harsh speech, divisive speech). The Jewel mind of adorning intention, because of abandoning ignorance, attachment, hatred, and wrong views. The Jewel mind of upholding precepts without violation, without breakage, without deficiency, because of the precepts being adorned without violation, without breakage, without deficiency, without defilement. The Jewel mind of non-harming, because of having equanimity towards all sentient beings. The Jewel mind of gentleness and forbearance, because of being able to endure difficult matters. Not worrying about body and life

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清凈寶心，凈菩提故。無愛恚寶心，無高下故。堅固牢強莊嚴寶心，無憂慮故。一切所作成就寶心，無慢緩故。堅固念慧進入寶心，能善修集助菩提法故。起禪解脫三昧寶心，得心自在故。集法寶心，集自財故。聞正法已能持寶心，得無畏故。不吝法寶心，心無吝故。不期利養說法寶心，舍離惡欲不望報故。修正念寶心，正流趣故。如所聞法成滿寶心，如聞行故。智觀寶心，降伏智故。大慈寶心，化眾生故；大悲寶心，觀眾生故；大喜寶心，愛樂法故；大舍寶心，諸法寂故。不厭生死寶心，集諸善根故。化眾生寶心，不住自樂故。四攝寶心，為攝法故。起神通寶心，一切神通現變化故。善知識寶心，為聞法故。離惡知識寶心，集善根故。為一切眾生正修寶心，如涅槃故。離諸一切結病寶心，入一切眾生所志欲故。於一切法生藥想寶心，寂諸病故。善修學習無慢寶心，知大人法故。滅憍慢寶心，于諸眾生謙卑下故。無幻偽寶心，無諂誑故。和敬寶心，令法久住故。護法寶心，報去來現在諸佛恩故。知恩報恩寶心，親友究竟故。不望報寶心，無所親故。常出家寶心，不忘所作故。愛樂寶心，護白凈故。聖種少欲知足寶心，集持戒故。莊嚴一切頭陀功德寶心，于諸眾生無有過故。少欲知足寶心，慧無足故。獨處寶心，身意寂

【現代漢語翻譯】 現代漢語譯本 清凈寶心（珍貴的心），是因為清凈菩提（覺悟）的緣故。沒有愛和恨的寶心，是因為沒有高下之分的緣故。堅固牢強莊嚴的寶心，是因為沒有憂慮的緣故。一切所作都能成就的寶心，是因為沒有怠慢的緣故。堅固的念和智慧進入的寶心，是因為能夠很好地修習和積累幫助菩提的法門的緣故。生起禪定、解脫、三昧的寶心，是因為得到心的自在的緣故。積累佛法的寶心，是因為積累自己的財富的緣故。聽聞正法后能夠保持的寶心，是因為得到無畏的緣故。不吝嗇佛法的寶心，是因為心中沒有吝嗇的緣故。不期望利益供養而說法的寶心，是因為捨棄惡欲而不期望回報的緣故。修正唸的寶心，是因為正念之流趣向的緣故。如所聽聞的佛法成就圓滿的寶心，是因為如所聽聞的去實踐的緣故。智慧觀照的寶心，是因為降伏智慧的緣故。大慈的寶心，是爲了教化眾生的緣故；大悲的寶心，是爲了觀察眾生的緣故；大喜的寶心，是因為喜愛佛法的緣故；大舍的寶心，是因為諸法寂靜的緣故。不厭棄生死的寶心，是因為積累各種善根的緣故。教化眾生的寶心，是因為不住于自己享樂的緣故。四攝法的寶心，是爲了攝受佛法的緣故。生起神通的寶心，是因為一切神通顯現變化的緣故。善知識的寶心，是爲了聽聞佛法的緣故。遠離惡知識的寶心，是爲了積累善根的緣故。爲了所有眾生而正確修行的寶心，如涅槃一般。遠離所有一切煩惱結縛的寶心，進入一切眾生所希望的境界的緣故。對於一切法生起藥想的寶心，寂靜各種疾病的緣故。好好地修習學習沒有傲慢的寶心，因為知道大人之法的緣故。滅除驕慢的寶心，對於所有眾生謙卑恭敬的緣故。沒有虛幻偽裝的寶心，沒有諂媚欺騙的緣故。和睦恭敬的寶心，令佛法長久住世的緣故。護持佛法的寶心，報答過去、現在、未來諸佛的恩德的緣故。知恩報恩的寶心，親友關係能夠究竟的緣故。不期望回報的寶心，沒有親疏分別的緣故。常常出家的寶心，不忘記所應該做的事情的緣故。喜愛的寶心，護持清凈的緣故。聖種少欲知足的寶心，積累持戒的緣故。莊嚴一切頭陀功德的寶心，對於所有眾生沒有過失的緣故。少欲知足的寶心，智慧沒有滿足的緣故。獨處的寶心，身心寂靜。

【English Translation】 English version Pure treasure-like mind, because of pure Bodhi (enlightenment). Treasure-like mind without love and hatred, because there is no high or low. Firm, strong, and adorned treasure-like mind, because there is no worry. Treasure-like mind that accomplishes everything, because there is no slowness. Firm mindfulness and wisdom entering the treasure-like mind, because it can well cultivate and accumulate the Dharma that helps Bodhi. Arising from meditation, liberation, and Samadhi treasure-like mind, because of obtaining freedom of mind. Accumulating Dharma treasure-like mind, because of accumulating one's own wealth. Being able to maintain the treasure-like mind after hearing the right Dharma, because of obtaining fearlessness. Not being stingy with the Dharma treasure-like mind, because there is no stinginess in the mind. Speaking the Dharma without expecting profit and offerings treasure-like mind, because of abandoning evil desires and not expecting rewards. Correcting mindfulness treasure-like mind, because of the correct flow of interest. Fulfilling the treasure-like mind as heard in the Dharma, because of practicing as heard. Wisdom and contemplation treasure-like mind, because of subduing wisdom. Great compassion treasure-like mind, because of transforming sentient beings; great sorrow treasure-like mind, because of observing sentient beings; great joy treasure-like mind, because of loving the Dharma; great equanimity treasure-like mind, because all Dharmas are tranquil. Not being tired of birth and death treasure-like mind, because of accumulating all good roots. Transforming sentient beings treasure-like mind, because of not dwelling in one's own happiness. Four embracing methods treasure-like mind, for embracing the Dharma. Arising from supernatural powers treasure-like mind, because all supernatural powers manifest and transform. Good knowing treasure-like mind, for hearing the Dharma. Leaving evil knowing treasure-like mind, for accumulating good roots. Rightly cultivating treasure-like mind for all sentient beings, like Nirvana. Leaving all knots and sicknesses treasure-like mind, entering the desires of all sentient beings. Generating the thought of medicine for all Dharmas treasure-like mind, pacifying all sicknesses. Well cultivating and learning without arrogance treasure-like mind, knowing the Dharma of great people. Extinguishing arrogance treasure-like mind, being humble to all sentient beings. Without illusion and falsehood treasure-like mind, without flattery and deceit. Harmony and respect treasure-like mind, so that the Dharma may abide long. Protecting the Dharma treasure-like mind, repaying the kindness of all Buddhas of the past, present, and future. Knowing and repaying kindness treasure-like mind, so that friendship may be ultimate. Not expecting rewards treasure-like mind, without any relatives. Always being a renunciate treasure-like mind, not forgetting what should be done. Loving treasure-like mind, protecting purity. Holy seed, few desires, contentment treasure-like mind, accumulating precepts. Adorning all Dhuta (ascetic) virtues treasure-like mind, without fault to all sentient beings. Few desires and contentment treasure-like mind, wisdom without satisfaction. Solitary dwelling treasure-like mind, body and mind tranquil.

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靜故。求法無厭寶心，滿相好故。莊嚴集智無厭寶心，斷諸一切眾生疑故。唸佛寶心，不離見佛故。念法寶心，不離聞法故。念僧寶心，不退菩薩僧故。念戒寶心，不捨菩提心故。念舍寶心，舍結使故。念天寶心，繫在一生補處菩薩地故。義辯寶心，覺一切義故。法辯寶心，不壞法界故。辭辯寶心，覺了一切諸音聲故。樂說辯寶心，悅可一切諸眾生故。得陀羅尼寶心，隨所聞法不忘失故。依義寶心，知文字實性故。依智寶心，知識如幻故。依了義經寶心，于了義中無違諍故。依法寶心，覺了人實性故。觀一切行無常寶心，不住一切三界中故。觀一切法無我寶心，我及眾生俱無我故。觀于涅槃寂靜寶心，究竟寂靜故。觀空、無相、無愿解脫門寶心，入甘露門故。觀一切法無生寶心，得無生法忍故。見一切法如幻、如夢、如焰、如影、如響、如水月寶心，不住諸見故。順因緣法寶心，離斷常見故。離諸邊見垢穢寶心，離於二故。入無二法門寶心，覺一道故。離一切行寶心，至正位故。正觀法位寶心，一切法平等故。集助一切菩提法寶心，覺了一切諸佛法故。如是緊那羅王！若有修集如是等法，善修好修正住獲得如說修行，是名菩薩寶住三昧。若能如是則便得是寶住三昧；若有菩薩已逮得寶住三昧，無世間寶出世間寶，而是

【現代漢語翻譯】 現代漢語譯本 靜慮的緣故。爲了尋求佛法而永不滿足的珍寶之心，是因為圓滿具足各種殊勝的相好。爲了莊嚴聚集智慧而永不滿足的珍寶之心，是爲了斷除一切眾生的疑惑。憶念佛陀的珍寶之心，是因為不離於見到佛陀。憶念佛法的珍寶之心，是因為不離於聽聞佛法。憶念僧伽（saṃgha，佛教僧團）的珍寶之心，是因為不退轉于菩薩僧團。憶念戒律的珍寶之心，是因為不捨棄菩提心（bodhicitta，覺悟之心）。憶念佈施的珍寶之心，是爲了捨棄煩惱結縛。憶念天道的珍寶之心，是因為維繫在只剩一生就補處成佛的菩薩的果位上。義理辯才的珍寶之心，是爲了覺悟一切義理。佛法辯才的珍寶之心，是爲了不破壞法界。辭藻辯才的珍寶之心，是爲了覺了一切音聲。樂於演說辯才的珍寶之心，是爲了使一切眾生喜悅。獲得總持（dhāraṇī，記憶和保持正法的能力）的珍寶之心，是因為隨所聽聞的佛法而不忘失。依于義理的珍寶之心，是爲了知曉文字的真實體性。依于智慧的珍寶之心，是爲了知曉一切知識如幻如化。依于了義經典的珍寶之心，是爲了在究竟真實的義理中沒有違背爭論。依于佛法的珍寶之心，是爲了覺了人的真實體性。觀察一切行為無常的珍寶之心，是爲了不住於一切三界之中。觀察一切法無我的珍寶之心，是因為我和眾生都沒有我。觀察涅槃（nirvāṇa，寂滅）寂靜的珍寶之心，是爲了究竟寂靜。觀察空、無相、無愿解脫門（vimokṣa，從煩惱中解脫）的珍寶之心，是爲了進入甘露之門。觀察一切法無生的珍寶之心，是爲了獲得無生法忍（anutpattika-dharma-kṣānti，對事物不生不滅的深刻理解）。見到一切法如幻、如夢、如焰、如影、如響、如水月般的珍寶之心，是爲了不住于各種見解。順應因緣法（pratītyasamutpāda，事物相互依存的法則）的珍寶之心，是爲了遠離斷見和常見。遠離各種邊見垢穢的珍寶之心，是爲了遠離二元對立。進入無二法門的珍寶之心，是爲了覺悟唯一真道。遠離一切行為的珍寶之心，是爲了到達正確的果位。正確觀察法位的珍寶之心，是因為一切法平等。聚集幫助一切菩提之法的珍寶之心，是爲了覺了一切諸佛之法。如是，緊那羅王（Kiṃnararāja）！如果有人修習聚集如是等等的法，好好地修習，正確地安住，獲得如所說而修行，這名為菩薩寶住三昧（ratna-sthiti-samādhi，寶住三昧）。如果能夠這樣，就能獲得這個寶住三昧；如果有菩薩已經獲得了寶住三昧，無論是世間的珍寶還是出世間的珍寶，

【English Translation】 English version Due to stillness. The jewel-like mind that is never satiated in seeking the Dharma, is because of the perfection of excellent marks and characteristics. The jewel-like mind that is never satiated in the adornment and accumulation of wisdom, is because of severing all doubts of all sentient beings. The jewel-like mind of mindfulness of the Buddha, is because of not being apart from seeing the Buddha. The jewel-like mind of mindfulness of the Dharma, is because of not being apart from hearing the Dharma. The jewel-like mind of mindfulness of the Saṃgha (Buddhist monastic community), is because of not regressing from the Bodhisattva Saṃgha. The jewel-like mind of mindfulness of precepts, is because of not abandoning the Bodhicitta (mind of enlightenment). The jewel-like mind of mindfulness of generosity, is because of relinquishing the bonds of afflictions. The jewel-like mind of mindfulness of the heavens, is because of being bound to the stage of a Bodhisattva who is in the position of only one lifetime away from Buddhahood. The jewel-like mind of eloquence in meaning, is because of awakening to all meanings. The jewel-like mind of eloquence in Dharma, is because of not destroying the Dharma realm. The jewel-like mind of eloquence in language, is because of awakening to all sounds. The jewel-like mind of eloquence in joyful speech, is because of delighting all sentient beings. The jewel-like mind of obtaining Dhāraṇī (retentive memory), is because of not forgetting the Dharma as it is heard. The jewel-like mind of relying on meaning, is because of knowing the true nature of words. The jewel-like mind of relying on wisdom, is because of knowing that knowledge is like an illusion. The jewel-like mind of relying on definitive meaning scriptures, is because of having no disputes in definitive meanings. The jewel-like mind of relying on the Dharma, is because of awakening to the true nature of people. The jewel-like mind of contemplating all actions as impermanent, is because of not dwelling in all three realms. The jewel-like mind of contemplating all dharmas as without self, is because both I and sentient beings are without self. The jewel-like mind of contemplating Nirvāṇa (liberation) as tranquil, is because of ultimate tranquility. The jewel-like mind of contemplating the doors of liberation of emptiness, signlessness, and wishlessness (vimokṣa), is because of entering the gate of nectar. The jewel-like mind of contemplating all dharmas as unarisen, is because of obtaining the forbearance of the unarisen dharmas (anutpattika-dharma-kṣānti). The jewel-like mind of seeing all dharmas as like illusions, like dreams, like flames, like shadows, like echoes, like the moon in water, is because of not dwelling in various views. The jewel-like mind of according with the law of dependent origination (pratītyasamutpāda), is because of being apart from the views of permanence and annihilation. The jewel-like mind of being apart from the defilements of various extreme views, is because of being apart from duality. The jewel-like mind of entering the gate of non-duality, is because of awakening to the one path. The jewel-like mind of being apart from all actions, is because of arriving at the correct position. The jewel-like mind of correctly contemplating the position of the Dharma, is because all dharmas are equal. The jewel-like mind of gathering and assisting all dharmas of Bodhi, is because of awakening to all the dharmas of all Buddhas. Thus, Kiṃnararāja (King of the Kiṃnaras)! If someone cultivates and gathers such dharmas, cultivates well, dwells correctly, and obtains practice as it is said, this is called the Bodhisattva's jewel-abiding Samādhi (ratna-sthiti-samādhi). If one can do so, then one obtains this jewel-abiding Samādhi; if a Bodhisattva has already attained the jewel-abiding Samādhi, whether it is worldly jewels or supramundane jewels,

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菩薩不得自在。

「緊那羅王！云何世間寶？云何出世間寶？緊那羅王！世間寶者，謂：人天豪尊，若帝釋豪尊、梵王豪尊、護世豪尊、轉輪王豪尊、居士豪尊、婆羅門豪尊、長者豪尊、剎利豪尊，雖得如是人天豪尊而不放逸。以不放逸能集一切助菩提法，是名世間寶。何等名為出世間寶？所謂聖慧是出世間。何以故？智慧悉攝出世間法，是故說入般若慧門名出世間。

「緊那羅王！譬如大海為眾流主；如須彌山為眾山王；猶如眾星月為其主。如諸藥草火珠，光明日為其最；一切禽獸師子為最；一切民庶王為其最；三十三天帝釋為最；諸梵天中梵王為最。如是緊那羅王！所有一切出世間法智慧為首，是故說言般若為諸眾經中主，能度諸流是安去道故；是名為炬，照結闇故；是名勇健，除眾怨故；是名醫王，和眾藥故；是名為師，知諸書故；是名為箭，射結的故；是名為力，究竟害纏故；是名大象，拔結樹故；是無違諍，悉平等故；是無斗諍，無訟訴故；是名不逆，善隨順故；是名無瞋，究竟盡故；是名善知，四聖諦故；是名爲念，正念處故；是名為正，能正斷故；是名示現，神足力故；是名為戒，障諸根故；是名降伏，有大力故；是名為覺，善覺知故；是名開示，示正道故；是名為寂，寂靜定故；是名為

【現代漢語翻譯】 現代漢語譯本：菩薩不能獲得自在。

『緊那羅王（Kinnara King，天神名）！什麼叫做世間寶？什麼叫做超世間寶？緊那羅王！世間寶是指人天中的豪門貴族，比如帝釋（Indra，天帝）豪族、梵天王（Brahma，創造神）豪族、護世天王（Lokapala，守護神）豪族、轉輪聖王（Chakravartin，理想的統治者）豪族、居士（Upasaka，在家修行者）豪族、婆羅門（Brahmin，祭司）豪族、長者（Gahapati，富有的族長）豪族、剎帝利（Kshatriya，武士）豪族，雖然獲得了這樣的人天尊貴地位，卻不放縱自己。因為不放縱自己，能夠積聚一切幫助菩提（Bodhi，覺悟）的法，這叫做世間寶。什麼叫做超世間寶？就是聖人的智慧，這是超世間的。為什麼這麼說呢？因為智慧能夠完全包含超世間的法，所以說進入般若（Prajna，智慧）之門就叫做超世間。』

『緊那羅王！譬如大海是眾河流的主宰；須彌山（Mount Sumeru，宇宙中心的神山）是眾山之王；就像眾星之中月亮是它們的主宰。像各種藥草和火珠，光明是它們之中最殊勝的；一切禽獸中獅子最為強大；一切民眾中君王最為尊貴；三十三天（Trayastrimsa Heaven，忉利天）中帝釋最為尊貴；諸梵天中梵天王最為尊貴。像這樣，緊那羅王！所有一切超世間法中，智慧是首要的，所以說般若是諸部經典中的主宰，能夠度過各種流轉，是安穩的道路；是火炬，照亮結縛的黑暗；是勇健，能夠去除各種怨恨；是醫王，能夠調和各種藥物；是導師，通曉各種書籍；是箭，能夠射中結縛的目標；是力量，能夠徹底摧毀煩惱；是大象，能夠拔除結縛之樹；是沒有違背爭論的，因為一切平等；是沒有爭鬥訴訟的；是不違逆的，能夠很好地隨順；是沒有嗔恨的，能夠徹底滅盡；是善於瞭解的，因爲了解四聖諦（Four Noble Truths）；是正念，因為安住于正念處；是正直，能夠正確地斷除；是示現，因為有神通的力量；是戒律，能夠遮蔽諸根；是降伏，因為有強大的力量；是覺悟，能夠很好地覺知；是開示，能夠指示正道；是寂靜，因為有寂靜的禪定；是』

【English Translation】 English version: A Bodhisattva does not obtain freedom.

『Kinnara King (Kinnara King, name of a celestial being)! What is called a worldly treasure? What is called a supramundane treasure? Kinnara King! A worldly treasure refers to the noble and honored among humans and gods, such as the Indra (Indra, King of the Gods) nobility, the Brahma (Brahma, the Creator God) nobility, the Lokapala (Lokapala, Guardian Deities) nobility, the Chakravartin (Chakravartin, ideal ruler) nobility, the Upasaka (Upasaka, lay practitioner) nobility, the Brahmin (Brahmin, priest) nobility, the Gahapati (Gahapati, wealthy householder) nobility, the Kshatriya (Kshatriya, warrior) nobility. Although they have obtained such noble and honored positions among humans and gods, they do not become complacent. Because of their non-complacency, they can accumulate all the practices that aid Bodhi (Bodhi, enlightenment), this is called a worldly treasure. What is called a supramundane treasure? It is the wisdom of the saints, which is supramundane. Why is this so? Because wisdom completely encompasses supramundane dharmas, therefore entering the gate of Prajna (Prajna, wisdom) is called supramundane.』

『Kinnara King! For example, the ocean is the master of all rivers; Mount Sumeru (Mount Sumeru, the divine mountain at the center of the universe) is the king of all mountains; just as the moon is the master of all stars. Like various medicinal herbs and fire jewels, light is the most excellent among them; among all birds and beasts, the lion is the strongest; among all people, the king is the most honored; among the Thirty-three Heavens (Trayastrimsa Heaven), Indra is the most honored; among all Brahma heavens, Brahma is the most honored. In this way, Kinnara King! Among all supramundane dharmas, wisdom is the foremost, therefore it is said that Prajna is the master of all sutras, able to cross over various streams of rebirth, it is a path of peace; it is a torch, illuminating the darkness of bondage; it is courageous, able to remove all hatred; it is a physician king, able to harmonize all medicines; it is a teacher, knowing all books; it is an arrow, able to hit the target of bondage; it is strength, able to completely destroy afflictions; it is an elephant, able to uproot the tree of bondage; it is without contradiction, because all is equal; it is without strife or litigation; it is not rebellious, able to follow well; it is without anger, able to completely exhaust it; it is good at knowing, because it understands the Four Noble Truths (Four Noble Truths); it is mindfulness, because it dwells in the places of right mindfulness; it is upright, able to rightly cut off; it is manifestation, because it has the power of supernatural abilities; it is discipline, able to obstruct the senses; it is subjugation, because it has great power; it is awakening, able to awaken well; it is revelation, able to reveal the right path; it is tranquility, because it has tranquil samadhi; it is』

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明，作慧明故；是名作明，離障翳故；是至正處，作照明故；是名除斷，除結塵故；是無波浪，度諸流故；是不可見，過境界故；是無境界，離內外故。是名為空，離見岸故；是名無相，離覺觀故；是名無愿，出三界相故。是名一相，無有相故；是虛空相，無相似故；是害愛慢，離魔業故。施無妄想，不依于戒、不住忍辱、不起精進、不染著禪。無言說門，無一切門，方便自造，無我無眾生，度到彼岸，集諸善根，無作無作者，過諸作道。緊那羅王！是則名為出世間寶。諸般若寶，是智慧寶，即是寶住三昧之體。若菩薩得寶住三昧，一切眾寶皆悉來集。

「緊那羅王！喻如大海為眾流主、集一切寶，一切眾寶皆悉來歸，於是海中出生諸寶。如是緊那羅王！菩薩得是寶住三昧，為諸一切眾生之主、集一切寶，一切法寶皆悉歸趣。緊那羅王！寶住三昧能集一切諸法之寶，是中不斷於三寶種，是寶住三昧，名為集聚諸法之寶。」

爾時天冠菩薩白言：「世尊！是大樹緊那羅王已逮得是寶住三昧耶？」

佛言：「善男子！汝今自問大樹緊那羅王！當爲汝說。」

時天冠菩薩即問大樹緊那羅王：「緊那羅王！汝今已逮得是菩薩寶住三昧耶？」

答言：「善男子！是三昧中無住無得，是三昧中無有

【現代漢語翻譯】 現代漢語譯本： 明，是因為能產生智慧光明；這被稱為『作明』，因為它能遠離各種障礙和矇蔽；它是最正直的地方，因為它能產生照明的作用；這被稱為『除斷』，因為它能去除煩惱和塵垢；它是沒有波浪的，因為它能度過各種煩惱的河流；它是不可見的，因為它超越了各種境界；它是沒有境界的，因為它脫離了內外之分。這被稱為『空』，因為它脫離了各種見解的執著；這被稱為『無相』，因為它脫離了各種覺知和觀想；這被稱為『無愿』，因為它脫離了三界（欲界、色界、無色界）的束縛。這被稱為『一相』，因為它沒有任何具體的相狀；它是虛空之相，因為它沒有任何相似之處；它能損害愛慾和傲慢，因為它能遠離魔的干擾。施捨時沒有虛妄的念頭，不依賴於戒律，不執著于忍辱，不生起精進的念頭，不染著于禪定。它是沒有言說的法門，它是沒有一切法門的法門，方便法門自然而生，其中沒有『我』和『眾生』的概念，從而度到彼岸，積累各種善根，沒有造作和造作者，超越了各種造作的道路。緊那羅王（Kinnara King）！這就是所謂的出世間的珍寶。各種般若（Prajna）的珍寶，是智慧的珍寶，也就是寶住三昧（Ratnagarbha Samadhi）的本體。如果菩薩得到寶住三昧，一切珍寶都會聚集而來。

『緊那羅王（Kinnara King）！譬如大海是眾河流的主宰，聚集一切珍寶，一切珍寶都歸向大海，於是從海中產生各種珍寶。同樣，緊那羅王（Kinnara King）！菩薩得到這個寶住三昧（Ratnagarbha Samadhi），就成為一切眾生的主宰，聚集一切珍寶，一切法寶都歸向他。緊那羅王（Kinnara King）！寶住三昧（Ratnagarbha Samadhi）能聚集一切諸法的珍寶，其中不會斷絕三寶（佛、法、僧）的種子，這個寶住三昧（Ratnagarbha Samadhi），被稱為聚集諸法之寶。』

當時，天冠菩薩（Tianguan Bodhisattva）問道：『世尊！大樹緊那羅王（Mahavriksha Kinnara King）已經獲得了這個寶住三昧（Ratnagarbha Samadhi）了嗎？』

佛說：『善男子！你現在可以親自問大樹緊那羅王（Mahavriksha Kinnara King）！他會為你解答。』

當時，天冠菩薩（Tianguan Bodhisattva）就問大樹緊那羅王（Mahavriksha Kinnara King）：『緊那羅王（Kinnara King）！您現在已經獲得了這個菩薩寶住三昧（Ratnagarbha Samadhi）了嗎？』

他回答說：『善男子！這個三昧中沒有住也沒有得，這個三昧中沒有……』

【English Translation】 English version: 'Brightness' means it generates wisdom light; this is called 'Making Bright' because it is free from obstacles and obscurations; it is the most upright place because it produces illumination; this is called 'Cutting Off' because it removes afflictions and defilements; it is without waves because it crosses over the rivers of afflictions; it is invisible because it transcends all realms; it is without realms because it is free from inner and outer. This is called 'Emptiness' because it is free from clinging to views; this is called 'No-Sign' because it is free from perception and contemplation; this is called 'No-Wish' because it is free from the characteristics of the three realms (Desire Realm, Form Realm, Formless Realm). This is called 'One Sign' because it has no specific characteristics; it is the sign of space because it has no similarity; it harms love and pride because it is free from the works of Mara (demon). Giving without deluded thoughts, not relying on precepts, not dwelling in patience, not arising in diligence, not being attached to meditation. It is the gate of no speech, it is the gate of no all gates, expedient means arise naturally, without 'self' and 'sentient beings', thus crossing to the other shore, accumulating all good roots, without action and actor, transcending all paths of action. Kinnara King (Kinnara King)! This is what is called a treasure beyond the world. The various treasures of Prajna (Wisdom), are the treasures of wisdom, which is the substance of the Ratnagarbha Samadhi (Treasure-Dwelling Samadhi). If a Bodhisattva obtains the Ratnagarbha Samadhi, all treasures will gather.

'Kinnara King (Kinnara King)! It is like the ocean, which is the master of all rivers, gathering all treasures, and all treasures return to the ocean, and from the ocean, various treasures are born. Likewise, Kinnara King (Kinnara King)! When a Bodhisattva obtains this Ratnagarbha Samadhi (Treasure-Dwelling Samadhi), he becomes the master of all sentient beings, gathering all treasures, and all Dharma treasures return to him. Kinnara King (Kinnara King)! The Ratnagarbha Samadhi (Treasure-Dwelling Samadhi) can gather all the treasures of all Dharmas, and the seeds of the Three Jewels (Buddha, Dharma, Sangha) will not be cut off within it. This Ratnagarbha Samadhi (Treasure-Dwelling Samadhi) is called the gathering of the treasures of all Dharmas.'

At that time, Tianguan Bodhisattva (Heavenly Crown Bodhisattva) asked: 'World Honored One! Has Mahavriksha Kinnara King (Great Tree Kinnara King) already attained this Ratnagarbha Samadhi (Treasure-Dwelling Samadhi)?'

The Buddha said: 'Good man! You can now ask Mahavriksha Kinnara King (Great Tree Kinnara King) yourself! He will explain it to you.'

At that time, Tianguan Bodhisattva (Heavenly Crown Bodhisattva) asked Mahavriksha Kinnara King (Great Tree Kinnara King): 'Kinnara King (Kinnara King)! Have you now attained this Bodhisattva Ratnagarbha Samadhi (Treasure-Dwelling Samadhi)?'

He replied: 'Good man! In this Samadhi, there is no dwelling and no attainment, in this Samadhi, there is no...'

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得者，而是三昧非色、受、想、行、識；而是三昧，非色可見、無聲可聞，非是住相、非是滅相，無有處相，非無相、非一相。所言相者，都無有相，無能為作。三昧相者，自無有相亦非無相，是三昧相應如是修。善男子！是三昧者等一切法，若等諸法亦等於我，若等於我亦同等於一切眾生。是故善男子！是三昧等一切眾生。何以故？一切眾生即是空相，空相是三昧相；一切眾生即是無相相，無相相是三昧相；一切眾生即是無愿相，無愿相是三昧相。一切眾生及一切法是寂靜相，寂靜相是三昧相。一切眾生是無我相，無我相是三昧相。三昧相者，無能以身觸、無能以心觸，凡可觸法若等不等，一切皆為善調伏故而演說之。」

時天冠菩薩即白佛言：「希有世尊！是大樹緊那羅王處在如是放逸之中，乃能演說甚深妙法。」

佛言：「善男子！菩薩從慧方便地中出生示現一切所作，不為一切所作染污。善男子！是大樹緊那羅王！以此琴樂諸簫笛音及妙歌音，調伏七十億緊那羅眾令住菩提，三十億乾闥婆于無上道而得調伏，其內眷屬八萬四千住一切智。彼有如是大方便智，善男子！我唱是言：『是謂菩薩隨所居住，在於大處、隨是諸處多利眾生。』善男子！猶如無薪，火則不然。如是善男子！菩薩處寂亦復如是

【現代漢語翻譯】 現代漢語譯本： 『獲得的三昧，不是色（rupa，物質、形態）、受（vedana，感受）、想（samjna，概念、認知）、行（samskara，意志、行為）、識（vijnana，意識）；這個三昧，不是可以用眼睛看到的色，也不是可以用耳朵聽到的聲音，不是停留在有相的狀態，也不是停留在滅相的狀態，沒有處所的相狀，不是沒有相，也不是唯一的相。所說的相，實際上是沒有相，沒有什麼可以作為它的作用。三昧的相，自身沒有相也不是沒有相，這個三昧應當這樣相應地修習。善男子！這個三昧等同於一切法，如果等同於諸法，也等同於我，如果等同於我，也同樣等同於一切眾生。所以，善男子！這個三昧等同於一切眾生。為什麼呢？一切眾生就是空相，空相就是三昧的相；一切眾生就是無相相，無相相就是三昧的相；一切眾生就是無愿相，無愿相就是三昧的相。一切眾生和一切法是寂靜相，寂靜相就是三昧的相。一切眾生是無我相，無我相就是三昧的相。三昧的相，不能用身體去觸碰，也不能用心去觸碰，凡是可以觸碰的法，無論是相等還是不等，一切都是爲了善巧調伏的緣故而演說。』 當時天冠菩薩就對佛說：『希有啊世尊！這位大樹緊那羅王（Mahavriksha Kinnara Raja），身處在這樣的放逸之中，竟然能夠演說如此甚深微妙的佛法。』 佛說：『善男子！菩薩從智慧方便的境界中出生，示現一切所作所為，卻不被一切所作所為所污染。善男子！這位大樹緊那羅王，用他的琴樂、各種簫笛的聲音以及美妙的歌聲，調伏了七十億緊那羅眾（Kinnaras）使他們安住于菩提（bodhi，覺悟），調伏了三十億乾闥婆（Gandharvas）使他們在無上道上獲得調伏，他的內眷屬八萬四千人安住於一切智。他有如此大的方便智慧，善男子！我才這樣說：『這就是菩薩隨所居住的地方，身處在大的處所，無論在任何處所都能利益眾生。』善男子！就像沒有柴火，火就無法燃燒一樣。同樣的，善男子！菩薩處於寂靜之中也是如此。'

【English Translation】 English version: 'The Samadhi that is attained is not form (rupa), sensation (vedana), perception (samjna), volition (samskara), or consciousness (vijnana); this Samadhi is not a form that can be seen, nor a sound that can be heard, it does not abide in the state of having characteristics, nor does it abide in the state of cessation, it has no characteristic of a place, it is neither without characteristics nor a single characteristic. What is referred to as a characteristic is actually without characteristics, there is nothing that can act as its function. The characteristic of Samadhi itself has no characteristic and is also not without characteristics, this Samadhi should be practiced in accordance with this. Good man! This Samadhi is equal to all dharmas, if it is equal to all dharmas, it is also equal to me, if it is equal to me, it is also equally equal to all sentient beings. Therefore, good man! This Samadhi is equal to all sentient beings. Why? All sentient beings are the characteristic of emptiness, the characteristic of emptiness is the characteristic of Samadhi; all sentient beings are the characteristic of no-characteristic, the characteristic of no-characteristic is the characteristic of Samadhi; all sentient beings are the characteristic of no-desire, the characteristic of no-desire is the characteristic of Samadhi. All sentient beings and all dharmas are the characteristic of tranquility, the characteristic of tranquility is the characteristic of Samadhi. All sentient beings are the characteristic of no-self, the characteristic of no-self is the characteristic of Samadhi. The characteristic of Samadhi cannot be touched by the body, nor can it be touched by the mind, all touchable dharmas, whether equal or unequal, are all spoken for the sake of skillful taming.' At that time, the Bodhisattva Tianguan (Celestial Crown) then said to the Buddha: 'Rare is it, World Honored One! That this Mahavriksha Kinnara Raja (Great Tree Kinnara King), being in such a state of ease, is able to expound such profound and wonderful Dharma.' The Buddha said: 'Good man! Bodhisattvas are born from the ground of wisdom and skillful means, manifesting all actions, yet are not defiled by all actions. Good man! This Mahavriksha Kinnara Raja, with his zither music, various flute sounds, and beautiful songs, tames seventy billion Kinnaras (Kinnaras) causing them to abide in Bodhi (enlightenment), tames thirty billion Gandharvas (Gandharvas) causing them to be tamed on the unsurpassed path, his inner retinue of eighty-four thousand abide in all-knowing wisdom. He has such great skillful wisdom, good man! That is why I say: 『This is the Bodhisattva, wherever he dwells, being in a great place, benefits sentient beings in all places.』 Good man! Just as without firewood, a fire cannot burn. Likewise, good man! The Bodhisattva in stillness is also like this.'

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，不能熾然教導眾生。善男子！如大薪聚火則熾然。善男子！菩薩亦爾，處在多眾教導熾然。善男子！是故當知，菩薩住在最豪尊處，隨所生處多利眾生。」

天冠菩薩復白佛言：「是大樹緊那羅王！云何以琴及妙歌聲，諸伎樂音教化眾生？」

佛告天冠菩薩：「善男子！緊那羅等、乾闥婆等、摩睺羅伽等好樂音樂。是大樹緊那羅王善自調琴和眾伎樂，是緊那羅眾、乾闥婆眾、摩睺羅眾，起大愛樂信解增敬；得是愛樂信解增敬已，於是音中出於佛聲、法聲、僧聲，不忘菩提心聲，施聲、戒聲、忍聲、進聲、禪聲、慧聲，慈聲、悲聲、喜聲、舍聲，念處聲、正斷聲、神足聲、根聲、力聲、覺聲、道聲，定聲、智慧聲、禪定解脫三昧之聲，無常聲、苦聲、無我聲，寂聲，空聲、無相聲、無愿聲，無生聲、無起聲、無行聲，菩薩法藏所攝法聲、陀羅尼金剛句三昧滿聲、不退轉法輪聲、一切決定法王聲，大海莊嚴三昧聲、一切法流入平等三昧聲、等一切法自在三昧聲、莊嚴智慧三昧聲、寶住三昧聲、寶有三昧聲、寶降伏三昧聲、寶炬三昧聲、娛樂三昧聲、蓮花莊嚴三昧聲、過蓮花三昧聲、遍一切處三昧聲、一切法白蓮花三昧聲、增益三昧聲、大奮迅三昧聲、師子奮迅三昧聲、日燈三昧聲、無量旋三昧聲、前進三昧

【現代漢語翻譯】 現代漢語譯本：不能熾盛地教導眾生。善男子！就像一大堆柴火，火勢就會熾盛。善男子！菩薩也是這樣，處在眾多人群中教導就能熾盛。善男子！因此應當知道，菩薩住在最尊貴的地方，無論生在哪裡都能多多利益眾生。

天冠菩薩又對佛說：『這位大樹緊那羅王（Kinnara-king，人非人，一種音樂天神）！他是如何用琴聲和美妙的歌聲，以及各種樂器的聲音來教化眾生的呢？』

佛告訴天冠菩薩：『善男子！緊那羅等、乾闥婆（Gandharva，天歌神）等、摩睺羅伽（Mahoraga，大蟒神）等都喜愛音樂。這位大樹緊那羅王善於調琴，使琴聲與各種樂器和諧。這些緊那羅眾、乾闥婆眾、摩睺羅眾，因此生起極大的愛樂、信解和尊敬；得到這些愛樂、信解和尊敬后，從這些音樂聲中發出佛聲、法聲、僧聲，不忘菩提心聲，佈施聲、持戒聲、忍辱聲、精進聲、禪定聲、智慧聲，慈悲聲、喜悅聲、捨棄聲，念處聲、正斷聲、神足聲、根聲、力聲、覺聲、道聲，定聲、智慧聲、禪定解脫三昧之聲，無常聲、苦聲、無我聲，寂靜聲，空聲、無相聲、無愿聲，無生聲、無起聲、無行聲，菩薩法藏所攝的法聲、陀羅尼金剛句三昧圓滿之聲、不退轉法輪之聲、一切決定法王之聲，大海莊嚴三昧之聲、一切法流入平等三昧之聲、等一切法自在三昧之聲、莊嚴智慧三昧之聲、寶住三昧之聲、寶有三昧之聲、寶降伏三昧之聲、寶炬三昧之聲、娛樂三昧之聲、蓮花莊嚴三昧之聲、過蓮花三昧之聲、遍一切處三昧之聲、一切法白蓮花三昧之聲、增益三昧之聲、大奮迅三昧之聲、師子奮迅三昧之聲、日燈三昧之聲、無量旋三昧之聲、前進三昧……』

【English Translation】 English version: cannot fervently teach sentient beings. Good man! Just like a large pile of firewood, the fire will blaze. Good man! Bodhisattvas are also like this; being in a large crowd, their teaching will blaze. Good man! Therefore, you should know that Bodhisattvas reside in the most honored places, and wherever they are born, they greatly benefit sentient beings.

Then, Tianguan Bodhisattva said to the Buddha: 'How does this Great Tree Kinnara-king (Kinnara-king, a non-human being, a type of musical deity) use the sound of the qin (a Chinese zither) and beautiful songs, as well as the sounds of various musical instruments, to teach sentient beings?'

The Buddha told Tianguan Bodhisattva: 'Good man! Kinnaras, Gandharvas (Gandharva, celestial musicians), and Mahoragas (Mahoraga, great serpent deities) all love music. This Great Tree Kinnara-king is skilled at tuning the qin, harmonizing its sound with various musical instruments. These Kinnara assemblies, Gandharva assemblies, and Mahoraga assemblies, therefore, generate great love, joy, faith, understanding, and respect; having obtained this love, joy, faith, understanding, and respect, from these musical sounds emanate the sound of the Buddha, the sound of the Dharma, the sound of the Sangha, the sound of not forgetting the Bodhi mind, the sound of giving, the sound of precepts, the sound of patience, the sound of diligence, the sound of dhyana, the sound of wisdom, the sound of loving-kindness, the sound of compassion, the sound of joy, the sound of equanimity, the sound of the four foundations of mindfulness, the sound of the four right exertions, the sound of the four bases of miraculous powers, the sound of the five roots, the sound of the five powers, the sound of the seven factors of enlightenment, the sound of the Noble Eightfold Path, the sound of samadhi, the sound of wisdom, the sound of the samadhi of dhyana liberation, the sound of impermanence, the sound of suffering, the sound of non-self, the sound of tranquility, the sound of emptiness, the sound of signlessness, the sound of wishlessness, the sound of non-arising, the sound of non-origination, the sound of non-action, the sound of the Dharma contained within the Bodhisattva Dharma treasury, the sound of the complete Dharani Vajra-sentence Samadhi, the sound of the irreversible Dharma wheel, the sound of the king of all definitive Dharmas, the sound of the Ocean Adornment Samadhi, the sound of all Dharmas flowing into the Equality Samadhi, the sound of the Samadhi of Freedom over all Dharmas, the sound of the Adornment Wisdom Samadhi, the sound of the Treasure Abiding Samadhi, the sound of the Treasure Existing Samadhi, the sound of the Treasure Subduing Samadhi, the sound of the Treasure Torch Samadhi, the sound of the Delight Samadhi, the sound of the Lotus Adornment Samadhi, the sound of the Beyond Lotus Samadhi, the sound of the All-Pervading Samadhi, the sound of the All Dharmas White Lotus Samadhi, the sound of the Increasing Samadhi, the sound of the Great Swift Samadhi, the sound of the Lion's Swift Samadhi, the sound of the Sun Lamp Samadhi, the sound of the Immeasurable Rotation Samadhi, the sound of the Advancing Samadhi...'

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聲、金剛場三昧聲、金剛幢三昧聲、金剛不壞三昧聲、地持三昧聲、山燈三昧聲、山幢三昧聲、寶藏三昧聲、寶華三昧聲、寶心自在三昧聲、觀一切眾生心三昧聲、出增長一切行三昧聲、修深堅三昧聲、雜辯三昧聲、無觀三昧聲、觀一切眾生三昧聲、遊戲三昧聲、出一切神通境界三昧聲、降魔界三昧聲、現一切色三昧聲、入一切三昧聲、分一切身三昧聲、住一切行三昧聲、慧燈三昧聲、手燈三昧聲、觀菩提三昧聲、過樂辯三昧聲、作入一切功德三昧聲。

「善男子！是琴歌音諸伎樂中，出於如是三昧法聲，令諸眾生受化而去。菩薩摩訶薩成就如是希有之法。」

說是大樹緊那羅王諸功德行神力之時，以佛力故，有天曼陀羅花聚，令諸大眾各散大樹緊那羅王！大樹緊那羅王以神通力右手接持，無一花墮地而不在手。

爾時大樹緊那羅王即以供散於如來上。當散花時佛神力故，令是眾花成一寶蓋覆千世界，是寶蓋中垂懸無量千萬億數寶真珠貫，一一珠貫出於無量萬億光明；一一光明出寶蓮花，雜色妙好妙香適意，諸花臺中一切皆現釋迦牟尼如來色像結加趺坐。如是諸佛皆贊大樹緊那羅王：「善哉善哉，緊那羅王！乃能教化無量眾生。菩薩應當如是施作，既出世間還來世間教化眾生，生死已盡還來受有，

【現代漢語翻譯】 現代漢語譯本：聲、金剛場三昧聲（堅固的禪定之聲）、金剛幢三昧聲（如金剛般堅不可摧的禪定之聲）、金剛不壞三昧聲（永不退轉的禪定之聲）、地持三昧聲（如大地般承載一切的禪定之聲）、山燈三昧聲（如山頂明燈般照亮一切的禪定之聲）、山幢三昧聲（如山頂旗幟般莊嚴的禪定之聲）、寶藏三昧聲（蘊藏無盡珍寶的禪定之聲）、寶華三昧聲（如珍寶之花般美好的禪定之聲）、寶心自在三昧聲（珍寶之心般自在的禪定之聲）、觀一切眾生心三昧聲（觀察一切眾生內心的禪定之聲）、出增長一切行三昧聲（生出並增長一切善行的禪定之聲）、修深堅三昧聲（修習深奧而堅固的禪定之聲）、雜辯三昧聲（具有各種辯才的禪定之聲）、無觀三昧聲（沒有分別觀想的禪定之聲）、觀一切眾生三昧聲（觀照一切眾生的禪定之聲）、遊戲三昧聲（自在遊戲的禪定之聲）、出一切神通境界三昧聲（展現一切神通境界的禪定之聲）、降魔界三昧聲（降伏魔界的禪定之聲）、現一切色三昧聲（顯現一切色相的禪定之聲）、入一切三昧聲（進入一切禪定的禪定之聲）、分一切身三昧聲（分化一切身形的禪定之聲）、住一切行三昧聲（安住於一切行為的禪定之聲）、慧燈三昧聲（如智慧之燈般照亮一切的禪定之聲）、手燈三昧聲（如手中明燈般指引方向的禪定之聲）、觀菩提三昧聲（觀照菩提的禪定之聲）、過樂辯三昧聲（超越快樂的辯才的禪定之聲）、作入一切功德三昧聲（成就並進入一切功德的禪定之聲）。 『善男子！這些琴歌音樂中，發出瞭如此的三昧法聲，令眾生接受教化而離去。菩薩摩訶薩成就瞭如此稀有之法。』 當講述大樹緊那羅王（a Kinnara King，一種半人半鳥的神）的各種功德行為和神通力量時，由於佛陀的力量，天空中降下曼陀羅花（Mandala flower，一種天花），大眾將花撒向大樹緊那羅王！大樹緊那羅王以神通力用右手接住，沒有一朵花掉落在地上，全部都在他的手中。 這時，大樹緊那羅王立即將花供養並散佈在如來（Tathagata，佛的稱號）身上。當散花時，由於佛陀的神力，這些花變成了一個寶蓋，覆蓋了整個千世界。寶蓋上垂掛著無數千萬億的寶珠串，每一串寶珠都發出無數萬億的光芒；每一道光芒中都顯現出寶蓮花，色彩繽紛，美妙無比，香氣怡人。在所有的花臺中，都顯現出釋迦牟尼如來（Sakyamuni Tathagata，現在佛）的色身，結跏趺坐。這些佛都讚歎大樹緊那羅王：『善哉善哉，緊那羅王！你能夠教化無量眾生。菩薩應當如此行事，既超出世間，又回到世間教化眾生，生死已經了結，又回來受生。』

【English Translation】 English version: The sound of Samadhi of Diamond Field, the sound of Samadhi of Diamond Banner, the sound of Samadhi of Indestructible Diamond, the sound of Samadhi of Earth Holder, the sound of Samadhi of Mountain Lamp, the sound of Samadhi of Mountain Banner, the sound of Samadhi of Treasure Store, the sound of Samadhi of Treasure Flower, the sound of Samadhi of Treasure Heart's Freedom, the sound of Samadhi of Observing the Minds of All Sentient Beings, the sound of Samadhi of Emerging and Increasing All Practices, the sound of Samadhi of Cultivating Deep Steadfastness, the sound of Samadhi of Varied Eloquence, the sound of Samadhi of Non-Observation, the sound of Samadhi of Observing All Sentient Beings, the sound of Samadhi of Playful Ease, the sound of Samadhi of Emerging All Supernatural Realms, the sound of Samadhi of Subduing the Realm of Demons, the sound of Samadhi of Manifesting All Forms, the sound of Samadhi of Entering All Samadhis, the sound of Samadhi of Dividing All Bodies, the sound of Samadhi of Abiding in All Practices, the sound of Samadhi of Wisdom Lamp, the sound of Samadhi of Hand Lamp, the sound of Samadhi of Observing Bodhi, the sound of Samadhi of Transcending Joyful Eloquence, the sound of Samadhi of Accomplishing and Entering All Merits. 『Good man! From these sounds of lute songs and various musical instruments, such sounds of Samadhi Dharma emerge, causing sentient beings to receive transformation and depart. The Bodhisattva-Mahasattva achieves such rare and wonderful Dharmas.』 When speaking of the various meritorious deeds and supernatural powers of the Kinnara King (a Kinnara King, a deity that is half-human and half-bird) of the Great Tree, due to the power of the Buddha, celestial Mandala flowers (Mandala flower, a type of celestial flower) gathered, causing the assembly to scatter them upon the Kinnara King of the Great Tree! The Kinnara King of the Great Tree, with his supernatural power, caught them with his right hand, not a single flower fell to the ground but remained in his hand. At that time, the Kinnara King of the Great Tree immediately offered and scattered the flowers upon the Tathagata (Tathagata, an epithet of the Buddha). As the flowers were scattered, due to the Buddha's divine power, these flowers formed a jeweled canopy covering a thousand worlds. From this jeweled canopy hung countless trillions of strings of precious pearls, each string of pearls emitting countless trillions of rays of light; each ray of light produced jeweled lotus flowers, of varied colors, wonderfully beautiful, and with pleasing fragrance. Within all the flower platforms, the form and image of Sakyamuni Tathagata (Sakyamuni Tathagata, the present Buddha) appeared, seated in the lotus position. All these Buddhas praised the Kinnara King of the Great Tree: 『Excellent, excellent, Kinnara King! You are able to teach and transform countless sentient beings. Bodhisattvas should act in this way, both transcending the world and returning to the world to teach and transform sentient beings, having exhausted birth and death, yet returning to receive existence.』

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得涅槃位還游三界，於是中生教化眾生。」

爾時大樹緊那羅王作如是念：「我今當作一一寶蓋，覆一一佛上。」爾時是王即入三昧，名莊嚴寶蓋。當其入是三昧之時，有妙寶蓋一一各覆諸如來上，一切大眾右手亦各執持寶蓋，以為己用供養于佛。

是時大樹緊那羅王復作是念：「我今當請釋迦如來及諸菩薩並聲聞僧、一切大眾，至香山中我宮殿食，令無量無邊天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽等，集令聽法，我身當供如來給使，令彼眾生長夜利益安隱快樂。」

爾時大樹緊那羅王作是念已，頂禮佛足，合掌白言：「唯愿世尊及菩薩眾並聲聞僧哀愍我等，至香山王受請七夜，令無量眾生增長善根。世尊！我今堪任能為走使，哀愍大樹緊那羅王，及菩薩眾、諸聲聞僧當至香山七日之中，憐愍我故。」

爾時緊那羅王知佛可已，歡喜踴躍遍滿其身，與其夫人、男女眷屬，作眾伎樂供養于佛，禮世尊足右繞三匝，出衆而去還至香山。

是時大樹緊那羅王于香山中，莊嚴自己所住園林為供如來，莊嚴妙地縱廣五百由旬，青琉璃地閻浮檀金以為間錯，眾寶雜色互相映發。是時場上敷百千妙座，以寶蓮花而間錯之，敷置百千萬億天衣，復于場上為佛如來敷師子座，高三十

【現代漢語翻譯】 現代漢語譯本：『獲得涅槃之位后，仍然遊歷於三界之中，在此期間教化眾生。』

當時，大樹緊那羅王（Mahavriksha Kinnara Raja，一種天神）心中想：『我現在應當製造一個個寶蓋，覆蓋在每一尊佛的上方。』那時，這位國王立即進入三昧（Samadhi，禪定），名為莊嚴寶蓋。當他進入這種三昧之時，有美妙的寶蓋一個個地覆蓋在諸位如來（Tathagata，佛的稱號）的上方，一切大眾的右手也各自執持寶蓋，用來供養佛陀。

這時，大樹緊那羅王又想：『我現在應當邀請釋迦如來（Sakyamuni Tathagata）以及諸位菩薩（Bodhisattva）和聲聞僧（Sravaka Sangha，聽聞佛法而出家的僧人）、一切大眾，到香山中的我的宮殿里用餐，讓無量無邊的天（Deva）、龍（Naga）、夜叉（Yaksa）、乾闥婆（Gandharva）、阿修羅（Asura）、迦樓羅（Garuda）、緊那羅（Kinnara）、摩睺羅伽（Mahoraga）等聚集在一起聽法，我親自供養如來，服侍左右，讓這些眾生在漫長的黑夜中獲得利益、安穩和快樂。』

當時，大樹緊那羅王這樣想完后，頂禮佛足，合掌說道：『唯愿世尊（Bhagavan，佛的稱號）以及菩薩眾和聲聞僧慈悲憐憫我們，到香山王接受七夜的邀請，讓無量眾生增長善根。世尊！我現在能夠勝任跑腿打雜的差事，請您慈悲憐憫大樹緊那羅王，以及菩薩眾、諸聲聞僧，在香山停留七日，憐憫我吧。』

當時，緊那羅王知道佛陀已經應允，歡喜踴躍，遍滿全身，與他的夫人、男女眷屬一起，演奏各種樂器供養佛陀，禮拜世尊的足，右繞三圈，退出人群，返回香山。

這時，大樹緊那羅王在香山中，莊嚴自己所居住的園林，用來供養如來，莊嚴美妙的場地，縱橫五百由旬（Yojana，古印度長度單位），地面是青琉璃，用閻浮檀金（Jambudvipa gold，一種珍貴的黃金）作為間隔，各種寶物雜色互相輝映。這時，場地上面鋪設著成百上千的妙座，用寶蓮花點綴其間，鋪設著百千萬億的天衣，又在場地上面為佛如來鋪設師子座（Simhasana，佛的座位），高三十

【English Translation】 English version: 'Having attained the position of Nirvana, one still travels in the Three Realms, teaching and transforming sentient beings within them.'

At that time, the Great Tree Kinnara King (Mahavriksha Kinnara Raja, a type of celestial being) thought to himself: 'I shall now create individual jeweled canopies, each covering a Buddha.' At that moment, the king entered a Samadhi (Samadhi, meditative state) called Adorned Jeweled Canopy. As he entered this Samadhi, wondrous jeweled canopies each covered the Tathagatas (Tathagata, 'Thus Gone One', an epithet of the Buddha), and all the assembly each held a jeweled canopy in their right hand, using it to make offerings to the Buddha.

At this time, the Great Tree Kinnara King further thought: 'I shall now invite Sakyamuni Tathagata (Sakyamuni Tathagata), along with all the Bodhisattvas (Bodhisattva) and Sravaka Sangha (Sravaka Sangha, the community of monastic disciples who hear and follow the teachings), and the entire assembly, to dine in my palace in Fragrant Mountain, and gather countless Devas (Deva), Nagas (Naga), Yakshas (Yaksa), Gandharvas (Gandharva), Asuras (Asura), Garudas (Garuda), Kinnaras (Kinnara), Mahoragas (Mahoraga), and others to listen to the Dharma. I myself shall serve the Tathagata, attending to his needs, so that these beings may gain benefit, peace, and happiness throughout the long night.'

At that time, having thought thus, the Great Tree Kinnara King bowed at the Buddha's feet, joined his palms, and said: 'May the World Honored One (Bhagavan, an epithet of the Buddha), along with the assembly of Bodhisattvas and the Sravaka Sangha, have compassion on us and accept the invitation to Fragrant Mountain King for seven nights, so that countless beings may increase their roots of goodness. World Honored One! I am now capable of performing errands and tasks. Please have compassion on the Great Tree Kinnara King, and the assembly of Bodhisattvas and the Sravaka Sangha, and stay in Fragrant Mountain for seven days, out of compassion for me.'

At that time, knowing that the Buddha had accepted, the Kinnara King rejoiced and was filled with joy throughout his body. Together with his wife, children, and relatives, he made various musical offerings to the Buddha, bowed at the World Honored One's feet, circumambulated him three times to the right, and departed from the assembly, returning to Fragrant Mountain.

At that time, the Great Tree Kinnara King, in Fragrant Mountain, adorned his own garden where he lived to offer it to the Tathagata, adorning the wonderful ground, five hundred yojanas (Yojana, an ancient Indian unit of distance) in length and width. The ground was made of blue lapis lazuli, with Jambudvipa gold (Jambudvipa gold, a precious type of gold) interspersed, and various precious colors reflected each other. At that time, hundreds of thousands of wonderful seats were spread on the ground, interspersed with jeweled lotus flowers, and hundreds of millions of heavenly garments were spread. Also, a lion throne (Simhasana, the Buddha's seat), thirty

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二由旬，眾寶嚴飾眾寶欄楯而圍繞之，張施幢蓋豎眾寶幢，無量香𤬪燒堅黑沉水，上張繒彩以承塵露，周遍垂懸幡蓋、繒彩，散眾天花，于座四面作大寶樹雜色妙好。外多眾來及自眷屬皆悉已集，便為說偈而教授之：

「佛出於世時乃值，　　猶如優曇缽羅花； 　人尊今已出現世，　　善好恭敬供養之。 　舍慢懈怠及誑偽，　　亦離慳貪及幻惑； 　皆當舍離諸戲笑，　　善好恭敬于導師。 　所有眾妙適意花，　　天中勝花、香山花； 　皆當聚集置一處，　　當以供養於人仙。 　所有眾妙適意香，　　堅黑沉水及栴檀； 　當於此間香山中，　　燒用供養勝眾生。 　所有伎樂妙歌音，　　緊那羅等所愛樂； 　各各善調諸音樂，　　當以供養丈夫仙。 　幢幡寶蓋及妙衣，　　柔軟善染適天意； 　張設以侍供如來！　　難值難得無有比。 　供養佛已至善處，　　或為帝釋、四天王， 　或作梵王、自在王，　　常作人天中尊王！ 　形色威德及名稱，　　眷屬侍從及珍寶； 　所有言教悉受用，　　供養佛已得是利。 　諸天歡樂及人樂，　　欲于生死常歡樂； 　欲得常樂及樂具，　　當供養是勝眾生。 　欲得緣覺、聲聞乘，　　及得最上勝妙乘； 　又欲降伏于魔怨，　　當作供養供法王！

【現代漢語翻譯】 現代漢語譯本 兩由旬（Yojana，古印度長度單位），用各種珍寶裝飾，用珍寶欄桿圍繞，張掛著幢幡寶蓋，豎立著各種珍寶幢，焚燒著無量的堅黑沉水香，上面張掛著絲綢綵帶作為承塵，四面垂掛著幡蓋、絲綢綵帶，散佈著各種天花，在座位四面設定著各種寶樹，色彩美妙。外面聚集了很多人以及自己的眷屬，都已到齊，（於是）便為他們說偈頌並教導他們： 『佛陀出現在世間是很難遇到的，就像優曇缽羅花一樣； 人中尊者現在已經出現在世間，要好好地恭敬供養他。 捨棄傲慢、懈怠以及虛偽，也遠離慳吝貪婪以及幻覺迷惑； 都應當捨棄各種戲笑，好好地恭敬導師。 所有各種美妙適意的花，天上的殊勝花、香山的花； 都應當聚集放置在一處，用來供養人中仙。 所有各種美妙適意的香，堅黑沉水香以及栴檀香（Zantan，檀香）； 應當在此香山中，焚燒用來供養殊勝的眾生。 所有伎樂美妙的歌音，緊那羅（Kinnara，一種天神）等所喜愛的； 各自好好地調理各種音樂，用來供養大丈夫仙。 幢幡寶蓋以及美妙的衣服，柔軟且染色精美，令人滿意； 張掛設定用來侍奉供養如來！這是難以遇到難以得到的，無與倫比。 供養佛陀之後會到達好的去處，或者成為帝釋（Indra，天神之王）、四大天王， 或者成為梵王（Brahma，創造之神）、自在王（Isvara，濕婆神），常常成為人天中的尊貴之王！ 形貌、威德以及名稱，眷屬侍從以及珍寶； 所有言教都能接受享用，供養佛陀之後能得到這些利益。 諸天歡樂以及人間的快樂，想要在生死輪迴中常常歡樂； 想要得到恒常的快樂以及快樂的器具，應當供養這位殊勝的眾生。 想要得到緣覺乘、聲聞乘，以及得到最上殊勝的妙乘； 又想要降伏魔怨，應當供養供養法王！』

【English Translation】 English version Two Yojana (Yojana, an ancient Indian unit of distance), adorned with various treasures, surrounded by railings of treasures, with banners and canopies displayed, and various treasure pillars erected. Countless 'jian hei chen shui' incense (high quality agarwood) was burned, with silk ribbons hung above as dust covers. Banners, canopies, and silk ribbons were hung all around, and various heavenly flowers were scattered. Great treasure trees of various colors and exquisite beauty were placed on all four sides of the seat. Many people from outside, as well as one's own family members, had gathered and were all present. Then, verses were spoken to them, and they were instructed: 『It is rare to encounter a Buddha appearing in the world, like the Udumbara flower; The honored one among humans has now appeared in the world; one should respectfully make offerings to him. Abandon arrogance, laziness, and falsehood, and also stay away from stinginess, greed, and delusion; All should abandon all kinds of jesting and respectfully honor the guide. All kinds of wonderful and pleasing flowers, the supreme flowers of the heavens, the flowers of Fragrant Mountain; All should be gathered and placed in one place to be offered to the immortal among humans. All kinds of wonderful and pleasing incense, 'jian hei chen shui' incense and Zantan (Sandalwood) incense; Should be burned in this Fragrant Mountain to be offered to the supreme being. All kinds of musical instruments and wonderful songs, loved by Kinnaras (Kinnara, a type of celestial being) and others; Each should skillfully tune the various musical instruments to be offered to the great hero immortal. Banners, canopies, and wonderful clothes, soft and beautifully dyed, pleasing to the heavens; Display and arrange them to serve and make offerings to the Tathagata! This is rare to encounter, rare to obtain, and unparalleled. After making offerings to the Buddha, one will reach a good place, or become Indra (Indra, king of the gods), or the Four Heavenly Kings, Or become Brahma (Brahma, the creator god), or Isvara (Isvara, Shiva), and always become the honored king among humans and gods! Appearance, majesty, and name, family attendants and treasures; All teachings can be received and enjoyed; after making offerings to the Buddha, one can obtain these benefits. The joy of the gods and the happiness of humans, wanting to always be happy in the cycle of birth and death; Wanting to obtain constant happiness and the instruments of happiness, one should make offerings to this supreme being. Wanting to obtain the Pratyekabuddha vehicle, the Sravaka vehicle, and to obtain the supreme and wonderful vehicle; And also wanting to subdue the demonic enemies, one should make offerings to the Dharma King!』

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」

爾時大樹緊那羅王如是教令諸眷屬已，即時集聚諸花香鬘、涂香、末香，辦百味食已，在香山王前，作眾音樂，歌諸偈頌，白言：「時到。」

「佛能利益施安樂，　　和顏喜笑柔軟語； 　妙華善聽人天供，　　時到善逝今可來。 　十力降伏諸魔力，　　降伏他眾利益世； 　斷除諸垢無垢濁，　　時到利益世尊來。 　樂頭陀行無染著，　　勝集念慧堅固者； 　勝人常出過世間，　　歡喜心來作利益。 　隱蔽日月珠光明，　　釋梵天有諸光明； 　牟尼光明皆喜樂，　　光明自在蔽諸光。 　天龍、緊那羅歌聲，　　是聲增結不滅欲； 　佛音柔軟梵音聲，　　能滅諸結與安樂。 　世醫遊行於十方，　　不能治世煩惱病； 　十力醫王演妙音，　　滅諸結使與安樂。 　大名大威力無等，　　無比無錯無濁語； 　伏怨寂怨離諸怨，　　世尊利益愿時來。 　施調施主慧甘露，　　持戒行戒尊最勝； 　善巧調忍熏修心，　　念我故來可愛者。 　善具進力相應法，　　住于禪定具神通； 　慧調伏意慚德備，　　持百福相愿時來。 　大慈悲心意平等，　　離愛慾過無使患； 　善知梵道住佛道，　　世尊施樂愿時來。」

爾時世尊知大樹緊那羅王白言時到，告諸比丘：「各持衣缽

【現代漢語翻譯】 現代漢語譯本 當時，大樹緊那羅王（Mahāvrksha Kinnara-rāja，一種半人半鳥的神）這樣教導他的眷屬之後，立即聚集各種鮮花香鬘、涂香、末香，準備好各種美味佳餚，在香山王（Gandhamādana，香氣瀰漫的山）前，演奏各種音樂，歌唱各種偈頌，稟告說：『時機已到。』

『佛陀能夠利益眾生，施予安樂，以和藹的笑容和柔和的語言待人；美妙的蓮花，善於傾聽人天供養，時機已到，善逝（Sugata，如來的稱號之一）現在可以來了。 擁有十力（Dasabala，佛陀的十種力量）降伏各種魔力，降伏其他眾生，利益世間；斷除各種垢染，沒有垢染和污濁，時機已到，利益世尊請來。 樂於頭陀行（Dhūta，一種苦行），沒有染著，殊勝地聚集念慧，堅定不移的人；殊勝的人常常超出世間，以歡喜心前來利益眾生。 隱蔽日月珠的光明，釋天（Śakra，帝釋天）、梵天（Brahmā）具有各種光明；牟尼（Muni，聖人）的光明都令人喜樂，光明自在，遮蔽各種光明。 天龍（Nāga，龍族）、緊那羅（Kinnara）的歌聲，這種聲音增長煩惱，不能滅除慾望；佛陀的聲音柔軟，如同梵天的聲音，能夠滅除各種煩惱，給予安樂。 世間的醫生在十方，不能夠醫治世間的煩惱疾病；擁有十力的醫王演說美妙的聲音，滅除各種煩惱，給予安樂。 大名聲、大威力，無與倫比，無比的、沒有錯誤的、沒有污濁的語言；降伏怨恨，平息怨恨，遠離各種怨恨，世尊利益眾生，希望您及時到來。 佈施調伏，佈施的主人擁有智慧甘露，持戒修行，持戒的人最尊貴殊勝；善於調伏忍辱，熏修內心，因為憶念我，所以請您前來，可愛的人。 善於具備精進的力量，與相應的法相應，安住于禪定，具備神通；以智慧調伏心意，具備慚愧的品德，持有百福之相，希望您及時到來。 以大慈悲心對待眾生，心意平等，遠離愛慾的過患，沒有煩惱；善於瞭解梵天之道，安住于佛道，世尊施予安樂，希望您及時到來。』

當時，世尊知道大樹緊那羅王稟告時機已到，告訴各位比丘（Bhikkhu，出家修行的男性佛教徒）：『各自拿著衣缽（Patra，僧人使用的食器）。』

【English Translation】 English version Then, the great tree Kinnara-rāja (Mahāvrksha Kinnara-rāja, a deity with a human body and the head of a horse) having thus instructed his retinue, immediately gathered various flower garlands, scented ointments, powdered incense, prepared various delicious foods, and in front of Gandhamādana (Fragrant Mountain), played various musical instruments, sang various verses, and announced: 'The time has come.'

'The Buddha is able to benefit beings, bestow peace and happiness, and treat people with a kind smile and gentle words; wonderful lotus flowers, good at listening to the offerings of humans and gods, the time has come, Sugata (One Thus Gone, an epithet of the Tathagata) can come now. Possessing the ten powers (Dasabala, the ten powers of the Buddha) to subdue various demonic forces, subdue other beings, and benefit the world; cutting off various defilements, without defilements and impurities, the time has come, may the Beneficent World-Honored One come. Delighting in the practice of asceticism (Dhūta, a form of ascetic practice), without attachment, supremely gathering mindfulness and wisdom, a steadfast person; a supreme person often transcends the world, comes with a joyful heart to benefit beings. Concealing the light of the sun, moon, and pearls, Śakra (Lord Śakra, the ruler of the devas) and Brahmā (Brahma) possess various lights; the light of the Muni (Sage) is joyful, the light is free and at ease, concealing all lights. The songs of the devas (Nāga, dragon deities), Kinnaras (Kinnara), this sound increases afflictions and cannot extinguish desire; the Buddha's voice is gentle, like the voice of Brahma, able to extinguish various afflictions and bestow peace and happiness. The worldly doctors in the ten directions are unable to cure the world's afflictions and diseases; the King of Medicine with the ten powers speaks wonderful sounds, extinguishing various afflictions and bestowing peace and happiness. Great fame, great power, unparalleled, incomparable, without error, without impure words; subduing hatred, pacifying resentment, and being free from various resentments, the World-Honored One benefits beings, may you come in time. Giving alms to tame, the master of giving possesses the nectar of wisdom, upholding precepts and practicing discipline, the one who upholds precepts is the most noble and supreme; skillful in taming forbearance, cultivating the mind, because of remembering me, please come, lovable one. Skillfully possessing the power of diligence, corresponding to the corresponding Dharma, abiding in meditation, possessing supernatural powers; taming the mind with wisdom, possessing the virtue of shame, holding the marks of a hundred blessings, may you come in time. Treating all beings with great compassion, with an equal mind, free from the faults of love and desire, without afflictions; skillfully understanding the path of Brahma, abiding in the Buddha's path, the World-Honored One bestows peace and happiness, may you come in time.'

At that time, the World-Honored One knew that the great tree Kinnara-rāja had announced that the time had come, and told the Bhikkhus (Buddhist monks): 'Each of you take your robes and bowls (Patra, a bowl used by monks).'

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受七夜請，差守房人。大樹緊那羅王白言時到。」

是時天冠菩薩作是念言：「我今當化作大寶臺，令佛世尊及諸菩薩眾、大聲聞僧安處寶臺，坐于蓮花莊嚴座上，置之右掌，乘空而往至香山中。」天冠菩薩作是念已即入三昧，以三昧力作大寶臺，縱廣高下各十由旬，雜色好妙四方四柱莊嚴差別。時寶臺中出於百千寶蓮花座，復為世尊敷寶蓮花師子之座，上高七仞。

爾時天冠菩薩，化作寶臺及花座已，白言：「世尊！愿就寶臺坐師子座，及諸菩薩、聲聞大眾憐愍我故，世尊我今當以如是寶臺置於右掌著香山中。」

爾時世尊愍天冠菩薩即升寶臺就師子座，諸菩薩眾及聲聞僧次第而坐。時天冠菩薩即擎寶臺置右掌中，上升虛空往赴香山。爾時欲界諸天、色界諸天，見天冠菩薩作是神變，歡喜踴躍生希有心，為供養佛及天冠菩薩故，持花香鬘、涂香、末香，作眾伎樂來詣寶臺，在虛空中供養于佛，乃至香山。

爾時大樹緊那羅王遙見如來坐寶臺中從空而來，見已與己眷屬八萬四千諸緊那羅等，持香花鬘、末香、涂香，作於八萬四千伎樂，以清妙歌善和眾樂往迎如來。到已，及諸眷屬頂禮佛足，以所赍持諸花香鬘、涂香、末香供養佛已，引前而去。

爾時世尊知已至彼，與諸菩薩、大聲聞

【現代漢語翻譯】 現代漢語譯本：受七夜（Śakra，帝釋天）的邀請，差遣守房人。大樹緊那羅王（Mahāvrksha-kinnararāja）稟告說時間已到。

這時，天冠菩薩（Ratna-mukuta Bodhisattva）心想：『我現在應當化作大寶臺，讓佛世尊以及諸位菩薩眾、大聲聞僧安住在寶臺中，坐在蓮花莊嚴的座位上，將寶臺放置在我的右掌中，乘空前往香山。』天冠菩薩這樣想后，立即進入三昧（samādhi，禪定），以三昧的力量化作大寶臺，縱廣高下各有十由旬（yojana，古印度長度單位），以各種顏色裝飾，美好奇妙，四方四柱莊嚴而各不相同。這時，寶臺中涌現出成百上千的寶蓮花座，又為世尊鋪設寶蓮花獅子座，高七仞（ren，古代長度單位）。

這時，天冠菩薩化作寶臺和花座后，稟告說：『世尊！愿您登上寶臺，安坐于獅子座上，以及諸位菩薩、聲聞大眾，請憐憫我，世尊，我現在應當將這寶臺放置在右掌中，前往香山。』

這時，世尊憐憫天冠菩薩，便登上寶臺，安坐于獅子座上，諸位菩薩眾和聲聞僧依次而坐。這時，天冠菩薩立即托起寶臺，放置在右掌中，上升虛空，前往香山。這時，欲界諸天、色界諸天，見到天冠菩薩顯現這樣的神通變化，歡喜踴躍，生起稀有之心，爲了供養佛和天冠菩薩，手持花香鬘、涂香、末香，演奏各種伎樂，來到寶臺，在虛空中供養佛，直到香山。

這時，大樹緊那羅王遠遠地看見如來坐在寶臺中從空中而來，看見后與自己的眷屬八萬四千諸緊那羅等，手持香花鬘、末香、涂香，演奏八萬四千種伎樂，以清妙的歌聲和美好的音樂迎接如來。到達后，以及諸位眷屬頂禮佛足，用所攜帶的各種花香鬘、涂香、末香供養佛后，在前面引路而去。

這時，世尊知道已經到達目的地，與諸位菩薩、大聲聞

【English Translation】 English version: Invited by Śakra (Lord of the Devas), he dispatched the guardian of the chamber. The Kinnara King Mahāvrksha (Great Tree) announced that the time had arrived.

At that time, the Bodhisattva Ratna-mukuta (Jewel Crown) thought to himself: 'Now I shall transform myself into a great jeweled platform, so that the World-Honored One Buddha, along with all the Bodhisattvas and great Śrāvakas (Hearers), may dwell peacefully on the jeweled platform, seated upon lotus-adorned seats. I will place the jeweled platform in my right palm and travel through the air to Fragrant Mountain.' Having thought thus, the Bodhisattva Ratna-mukuta entered into samādhi (concentration). Through the power of samādhi, he created a great jeweled platform, each side measuring ten yojanas (an ancient Indian unit of distance) in length, breadth, and height, adorned with various colors, beautiful and wondrous, with four pillars on each side, each uniquely decorated. From within the jeweled platform emerged hundreds of thousands of jeweled lotus seats, and a jeweled lotus lion throne was prepared for the World-Honored One, reaching a height of seven rens (an ancient Chinese unit of length).

Then, having transformed the jeweled platform and flower seats, the Bodhisattva Ratna-mukuta said: 'World-Honored One! May you ascend the jeweled platform and sit upon the lion throne, along with all the Bodhisattvas and Śrāvakas. Out of compassion for me, World-Honored One, I shall now place this jeweled platform in my right palm and proceed to Fragrant Mountain.'

At that time, the World-Honored One, out of compassion for the Bodhisattva Ratna-mukuta, ascended the jeweled platform and sat upon the lion throne, and all the Bodhisattvas and Śrāvakas took their seats in order. Then, the Bodhisattva Ratna-mukuta immediately lifted the jeweled platform, placed it in his right palm, and ascended into the sky, heading towards Fragrant Mountain. At that time, the devas (gods) of the Desire Realm and the devas of the Form Realm, seeing the Bodhisattva Ratna-mukuta perform such miraculous transformations, rejoiced and were filled with wonder. To offer homage to the Buddha and the Bodhisattva Ratna-mukuta, they brought flower garlands, scented ointments, and powdered incense, and performed various musical performances, approaching the jeweled platform and making offerings to the Buddha in the sky, all the way to Fragrant Mountain.

At that time, the Kinnara King Mahāvrksha, seeing from afar the Tathāgata (Thus Come One) seated in the jeweled platform coming from the sky, and seeing this, together with his retinue of eighty-four thousand Kinnaras, carrying flower garlands, powdered incense, and scented ointments, and performing eighty-four thousand kinds of musical performances, welcomed the Tathāgata with pure and wondrous songs and harmonious music. Upon arriving, he and his retinue prostrated themselves at the feet of the Buddha, and having offered the various flower garlands, scented ointments, and powdered incense that they had brought, they led the way forward.

At that time, the World-Honored One, knowing that they had arrived at their destination, with all the Bodhisattvas and great Śrāvakas

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僧、釋、梵、護世及諸大眾，詣大樹緊那羅王所，莊嚴道場坐所敷座。

爾時大樹緊那羅王語釋、梵、護世及諸天子、諸大德等：「可前就坐，所為如來施設飲食當共同甘。」爾時緊那羅王與諸妻子、男女眷屬，手自斟酌敬意奉食，種種甘美雜味具足，從於菩薩善根所生，供養如來、菩薩、聲聞、一切大眾悉皆充足。既充足已，緊那羅王知各洗缽澡手已畢，與己眷屬於如來前，次第而坐欲得聞法。爾時世尊為緊那羅王及諸大眾，演說妙法示教利喜。

爾時世尊即為演說如是妙法：「緊那羅王！菩薩有三十二法凈檀波羅蜜。何等三十二？緊那羅王！菩薩不忘菩提之心，而為先導而行佈施。不讚下乘而行佈施。諸所為者無傷毀心而行佈施。有來求者無侵害心而行佈施。又所請者起福田想而行佈施。諸所詣者起于師想、起善知識想而行佈施。舍內慳結而行佈施。無所貪惜歡喜踴躍而行佈施。申手正直善好放舍無所期為而行佈施。生增上心不生下心而行佈施。不生惡處而行佈施。不望果報無所悕望而行佈施。欲于佛法而行佈施。心無惱熱而行佈施。以攝為首而行佈施。我當教導化諸眾生而行佈施。我當護法而行佈施。我當順用如來言教而行佈施。我應當作降魔伴黨而行佈施。我宜應當正覺菩提而行佈施。我應當作

【現代漢語翻譯】 現代漢語譯本：僧人、釋提桓因（Śakra-devānām-Indra，天主）、梵天（Brahmā，創造之神）、護世四天王（Lokapāla，守護世界的四位天神）以及其他大眾，前往大樹緊那羅王（Mahāvrksha-kinnararāja，一種半人半鳥的神）的住所，莊嚴道場，鋪設座位。

當時，大樹緊那羅王對釋提桓因、梵天、護世四天王以及各位天子、各位大德說：『請上前就坐，爲了如來佛（Tathāgata，佛的稱號）準備的飲食，應當共同享用。』當時，緊那羅王與他的妻子、兒女眷屬，親手斟酌，恭敬地奉上食物，各種甘美雜味具備，這些都是從菩薩（Bodhisattva，追求覺悟的修行者）的善根所生，供養如來、菩薩、聲聞（Śrāvaka，聽聞佛法而證悟的弟子）、一切大眾，都得到充分滿足。滿足之後，緊那羅王知道大家都洗缽完畢，洗手完畢，就和自己的眷屬在如來面前，依次坐下，想要聽聞佛法。當時，世尊（Bhagavān，佛的稱號）為緊那羅王以及各位大眾，演說微妙的佛法，開示教導，使他們得到利益和歡喜。

當時，世尊就為他們演說這樣的微妙佛法：『緊那羅王！菩薩有三十二種法，能夠清凈檀波羅蜜（Dāna-pāramitā，佈施的完美）。是哪三十二種呢？緊那羅王！菩薩不忘記菩提之心（bodhicitta，覺悟之心），以菩提心為先導而行佈施。不讚嘆下乘（hīnayāna，小乘佛教）而行佈施。所做的一切，沒有傷毀他人的心而行佈施。有人來乞求，沒有侵害的心而行佈施。對於所請求的人，生起福田（puṇyakṣetra，積功德的田地）的想法而行佈施。對於所前往的地方，生起師長的想法、生起善知識的想法而行佈施。捨棄內心的慳吝結縛而行佈施。沒有貪婪吝惜，歡喜踴躍而行佈施。伸出手正直地、很好地施捨，沒有期望回報而行佈施。生起增上心，不生起下劣心而行佈施。不生於惡道而行佈施。不期望果報，沒有絲毫希望而行佈施。爲了佛法而行佈施。心中沒有惱怒熱惱而行佈施。以攝受眾生為首要而行佈施。我應當教導化度一切眾生而行佈施。我應當護持佛法而行佈施。我應當順從如來的言教而行佈施。我應當作為降伏魔黨的同伴而行佈施。我應當證得正覺菩提（samyak-saṃbodhi，完全的覺悟）而行佈施。我應當作為』

【English Translation】 English version: Monks, Śakra-devānām-Indra (Lord of the Gods), Brahmā (the Creator God), the Lokapāla (Four Guardian Kings of the World), and other assemblies went to the abode of Mahāvrksha-kinnararāja (Great Tree Kinnara King, a deity that is half-human and half-bird), adorned the maṇḍala (sacred space), and spread out seats.

At that time, Mahāvrksha-kinnararāja said to Śakra, Brahmā, the Lokapālas, and all the devaputras (sons of gods), and all the great virtuous ones: 'Please come forward and be seated. The food prepared for the Tathāgata (the Thus-Gone One, an epithet of the Buddha) should be enjoyed together.' At that time, the Kinnara King, with his wives, children, and family members, personally poured and respectfully offered food, complete with various delicious and flavorful dishes, all born from the roots of merit of the Bodhisattva (an enlightened being), providing ample sustenance to the Tathāgata, Bodhisattvas, Śrāvakas (Disciples who hear the teachings), and the entire assembly. Having been satisfied, the Kinnara King, knowing that everyone had finished washing their bowls and hands, sat down in order before the Tathāgata with his family, desiring to hear the Dharma (teachings). At that time, the Bhagavan (the Blessed One, an epithet of the Buddha) expounded the wonderful Dharma to the Kinnara King and the entire assembly, instructing, teaching, benefiting, and delighting them.

At that time, the Bhagavan then expounded such wonderful Dharma: 'Kinnara King! A Bodhisattva has thirty-two dharmas (qualities) that purify Dāna-pāramitā (the perfection of giving). What are the thirty-two? Kinnara King! A Bodhisattva does not forget the bodhicitta (mind of enlightenment), and with that as a guide, practices giving. He does not praise the hīnayāna (lesser vehicle) while practicing giving. In all that he does, he practices giving without harming or destroying the minds of others. When someone comes seeking, he practices giving without any intention to harm. Towards those who request, he gives with the thought of a puṇyakṣetra (field of merit). Towards those he approaches, he gives with the thought of a teacher, with the thought of a virtuous friend. He gives by abandoning the inner knot of stinginess. He gives without greed or miserliness, with joy and elation. He extends his hand straight and well, giving freely without expecting anything in return. He gives with an elevated mind, not with a base mind. He gives without being born into evil realms. He gives without expecting any reward, without any hope. He gives for the sake of the Buddha-dharma (Buddha's teachings). He gives without any vexation or heat in his mind. He gives with the intention of gathering beings. I shall teach and transform all beings, and then give. I shall protect the Dharma, and then give. I shall follow the Tathāgata's teachings, and then give. I should act as a companion in subduing the armies of Māra (demons), and then give. I should attain samyak-saṃbodhi (perfect enlightenment), and then give. I should act as'

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善丈夫業而行佈施。我應當離餓鬼、惡道而行佈施。我應當集修舍心因而行佈施。我當獲得大財封邑攝取他人而行佈施。我應當行和敬之法而行佈施。我當不離得善知識而行佈施。我應當於一切眾生無瞋害眼而行佈施。我應當以佈施善根向無上道而行佈施。我應當學余菩薩舍而行佈施。我宜應當莊嚴相好而行佈施。我宜應當凈佛國土而行佈施。緊那羅王！是為菩薩三十二法凈檀波羅蜜。

「緊那羅王！菩薩復有三十二法凈尸波羅蜜。善自凈身是名為戒，凈貪瞋癡故；善自凈口是名為戒，不自欺誑佛及諸天是無虛相故；善自凈心是名為戒，離無明貪瞋邪見故。凈十善業是名為戒，生人天故。不忘菩提心是名為戒，不貪余乘故。志意清凈是名為戒，舍幻偽故。稱讚賢聖是名為戒，勤攝非聖故。以慈為首是名為戒，于諸眾生心平等故。修大悲心是名為戒，趣向教化諸眾生故。善好等學是名為戒，畢竟無缺故。慚愧所攝是名為戒，怖畏惡道故。無有穿漏是名為戒，不中舍故。無有瑕疵是名為戒，究竟白法故。自己自在是名為戒，至余佛土故。尊重豪貴是名為戒，智者所贊故。能超出過是名為戒，離惡道故。善安止住是名為戒，一切安樂悉具足故。諸佛所贊是名為戒，是佛戒故。不自慢緩是名為戒，堅實救拔世間人故。不

【現代漢語翻譯】 現代漢語譯本 以善良丈夫的事業來行佈施。我應當遠離餓鬼、惡道而行佈施。我應當通過修習舍心來行佈施。我應當獲得巨大的財富和封邑，用以攝取他人而行佈施。我應當奉行和睦恭敬之法而行佈施。我應當不離善知識的教導而行佈施。我應當以對一切眾生沒有嗔恨和傷害的眼光來行佈施。我應當以佈施的善根迴向無上菩提之道而行佈施。我應當學習其他菩薩的捨棄精神而行佈施。我應當莊嚴自己的相好而行佈施。我應當清凈佛國國土而行佈施。緊那羅王（Kinnara King）！這便是菩薩以三十二種方法來清凈檀波羅蜜（Dāna-pāramitā，佈施波羅蜜）。 緊那羅王（Kinnara King）！菩薩又有三十二種方法來清凈尸波羅蜜（Śīla-pāramitā，持戒波羅蜜）。善於清凈自身，這稱為戒，因為清凈了貪、嗔、癡；善於清凈口業，這稱為戒，因為不自欺欺人，對佛和諸天沒有虛妄之相；善於清凈心念，這稱為戒，因為遠離了無明、貪慾、嗔恨和邪見。清凈十善業，這稱為戒，因為能生於人天善道。不忘失菩提心，這稱為戒，因為不貪求其他乘的果位。志向和意念清凈，這稱為戒，因為捨棄了虛幻和虛偽。稱讚賢聖，這稱為戒，因為勤勉地攝受那些非賢聖之人。以慈悲為首，這稱為戒，因為對一切眾生心懷平等。修習大悲心，這稱為戒，因為趣向于教化一切眾生。善好地平等學習，這稱為戒，因為最終沒有缺漏。被慚愧心所攝持，這稱為戒，因為畏懼惡道。沒有穿漏，這稱為戒，因為不會中途捨棄。沒有瑕疵，這稱為戒，因為究竟是清凈的善法。自己能夠自在，這稱為戒，因為能到達其他佛土。尊重豪貴，這稱為戒，因為被智者所讚歎。能夠超出和超越，這稱為戒，因為遠離了惡道。善於安止和住留，這稱為戒，因為一切安樂都具足。被諸佛所讚歎，這稱為戒，因為是佛的戒律。不自滿和懈怠，這稱為戒，因為堅實地救拔世間之人。不

【English Translation】 English version Practicing generosity with the conduct of a virtuous man. I should practice generosity by distancing myself from hungry ghosts and evil paths. I should practice generosity by cultivating a mind of detachment. I should acquire great wealth and fiefdoms to gather others and practice generosity. I should practice generosity by adhering to the principles of harmony and respect. I should practice generosity by not straying from the guidance of virtuous friends. I should practice generosity with eyes free from anger and harm towards all beings. I should dedicate the merit of generosity towards the unsurpassed path of enlightenment and practice generosity. I should learn from the relinquishment of other Bodhisattvas and practice generosity. I should adorn my physical characteristics and practice generosity. I should purify the Buddha lands and practice generosity. Kinnara King! These are the thirty-two ways in which a Bodhisattva purifies the Dāna-pāramitā (Perfection of Generosity). Kinnara King! Furthermore, a Bodhisattva has thirty-two ways to purify the Śīla-pāramitā (Perfection of Morality). Being good at purifying oneself is called morality, because it purifies greed, hatred, and delusion; being good at purifying one's speech is called morality, because one does not deceive oneself or others, and there is no falseness towards the Buddhas and devas; being good at purifying one's mind is called morality, because one is free from ignorance, greed, hatred, and wrong views. Purifying the ten wholesome actions is called morality, because it leads to rebirth in human and heavenly realms. Not forgetting the Bodhicitta (mind of enlightenment) is called morality, because one does not crave other vehicles. Having pure aspirations and intentions is called morality, because one abandons illusion and falsehood. Praising the virtuous and noble is called morality, because one diligently gathers those who are not virtuous. Taking loving-kindness as the foremost is called morality, because one has equanimity towards all beings. Cultivating great compassion is called morality, because one is directed towards teaching and transforming all beings. Being good at learning equally is called morality, because ultimately there is no deficiency. Being governed by shame and remorse is called morality, because one fears evil paths. Having no leaks is called morality, because one does not abandon it midway. Having no flaws is called morality, because it is ultimately pure and wholesome. Being self-reliant is called morality, because one can reach other Buddha lands. Respecting the noble and honorable is called morality, because it is praised by the wise. Being able to transcend and surpass is called morality, because one is free from evil paths. Being good at abiding and dwelling is called morality, because all happiness is complete. Being praised by all the Buddhas is called morality, because it is the morality of the Buddhas. Not being arrogant or lax is called morality, because one firmly rescues the people of the world. Not

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自高毀他是名為戒，善棄捨故。修行棄捨是名為戒，離諸煩惱故。自己修行是名為戒，一切助道菩提法故。作于歡喜是名為戒，離愛貪故。善攝取他是名為戒，隨如說故。調伏出家是名為戒，舍離一切家系縛故。堅欲修行是名為戒，欲樂法故。決定少欲及與知足是名為戒，依聖種故。樂修頭陀是名為戒，欲舍一切諸惡法故。無著相應是名為戒，觀無眾生故。隨順不違是名為戒，順緣法故。離一切見是名為戒，離斷常故。緊那羅王！是為菩薩三十二法凈尸波羅蜜。

「緊那羅王！菩薩復有三十二法凈忍波羅蜜。何等三十二？不堅著身是名知忍。不住壽命是名知忍。無侵害心是名知忍。堪耐惡言是名知忍。悲于下劣是名知忍。不輕未學是名知忍。有大勢力能苦切他而不為之是名知忍。節節支解不起瞋恚是名知忍。無有粗澀是名知忍。不生瞋害是名知忍。無不與語是名知忍。有于志意是名知忍。其心無濁是名知忍。無嬈亂心是名知忍。護他人心是名知忍。以財利益是名知忍。知覺大悲是名知忍。滅除憍慢是名知忍。謙下一切諸眾生等是名知忍。不增熾然是名知忍。樂於寂靜是名知忍。閑晏無為是名知忍。自觀己過是名知忍。他人有缺不見其過是名知忍。如法財封是名知忍。有于信財是名知忍。心無熱惱是名知忍。意念

【現代漢語翻譯】 現代漢語譯本 自讚譭謗他人稱為戒，因為捨棄了善行。修行捨棄稱為戒，因為遠離了各種煩惱。自己修行稱為戒，爲了所有幫助證得菩提的方法。產生歡喜稱為戒，因為遠離了愛和貪婪。善於攝取他人稱為戒，因為隨順如實所說。調伏出家稱為戒，因為捨棄了一切家庭的束縛。堅定慾望修行稱為戒，因為慾望快樂的佛法。決定少欲和知足稱為戒，因為依靠聖種。樂於修習頭陀行稱為戒，因為想要捨棄一切諸惡法。與無著相應稱為戒，因為觀照沒有眾生。隨順不違背稱為戒，因為順應因緣法。遠離一切見解稱為戒，因為遠離斷見和常見。 緊那羅王（Kinnara King）！這便是菩薩的三十二種清凈尸波羅蜜（Śīla-pāramitā，戒波羅蜜）。

緊那羅王（Kinnara King）！菩薩還有三十二種清凈忍波羅蜜（Kṣānti-pāramitā，忍波羅蜜）。哪三十二種呢？不執著身體稱為知忍。不住留壽命稱為知忍。沒有侵害心稱為知忍。堪能忍受惡言稱為知忍。憐憫下劣者稱為知忍。不輕視未學習者稱為知忍。有強大的勢力能夠苦切他人而不去做稱為知忍。身體被節節肢解也不生瞋恚稱為知忍。沒有粗暴澀滯稱為知忍。不生瞋恨損害稱為知忍。沒有不與人說話的情況稱為知忍。具有志向和意願稱為知忍。內心沒有污濁稱為知忍。沒有擾亂他人的心稱為知忍。守護他人的心稱為知忍。用財物利益他人稱為知忍。知覺到大悲心稱為知忍。滅除驕慢稱為知忍。謙卑對待一切眾生等等稱為知忍。不增加熾盛的煩惱稱為知忍。樂於寂靜稱為知忍。閑暇安寧無為稱為知忍。自我觀察自己的過失稱為知忍。他人有缺點不去看他的過失稱為知忍。如法獲得的財富封賞稱為知忍。擁有信財稱為知忍。內心沒有熱惱稱為知忍。意念……

【English Translation】 English version Praising oneself and disparaging others is called precept, because of abandoning goodness. Practicing abandonment is called precept, because of being away from all afflictions. Self-cultivation is called precept, for the sake of all aids to the path of Bodhi. Creating joy is called precept, because of being away from love and greed. Skillfully gathering others is called precept, because of following what is truly spoken. Subduing and renouncing home life is called precept, because of abandoning all family bonds. Firmly desiring to practice is called precept, because of desiring the Dharma of joy. Deciding to have few desires and being content is called precept, because of relying on the noble lineage. Enjoying the practice of Dhūta (ascetic practices) is called precept, because of wanting to abandon all evil dharmas. Corresponding to non-attachment is called precept, because of observing no sentient beings. Following and not contradicting is called precept, because of following the conditions. Being away from all views is called precept, because of being away from annihilationism and eternalism. Kinnara King! These are the thirty-two dharmas of the Bodhisattva's pure Śīla-pāramitā (Perfection of Morality).

Kinnara King! The Bodhisattva also has thirty-two dharmas of pure Kṣānti-pāramitā (Perfection of Patience). What are the thirty-two? Not being attached to the body is called knowing patience. Not dwelling on life is called knowing patience. Having no intention to harm is called knowing patience. Being able to endure harsh words is called knowing patience. Being compassionate to the inferior is called knowing patience. Not looking down on those who have not learned is called knowing patience. Having great power to afflict others but not doing so is called knowing patience. Not generating anger even when limbs are dismembered is called knowing patience. Having no roughness or astringency is called knowing patience. Not generating anger or harm is called knowing patience. Not having a situation where one does not speak to others is called knowing patience. Having aspiration and intention is called knowing patience. Having a mind without turbidity is called knowing patience. Having no intention to disturb others' minds is called knowing patience. Protecting others' minds is called knowing patience. Benefiting others with wealth is called knowing patience. Being aware of great compassion is called knowing patience. Eliminating pride is called knowing patience. Being humble to all sentient beings, etc., is called knowing patience. Not increasing burning afflictions is called knowing patience. Enjoying tranquility is called knowing patience. Being leisurely, peaceful, and non-active is called knowing patience. Observing one's own faults is called knowing patience. Not seeing the faults of others when they have shortcomings is called knowing patience. Righteous wealth and rewards are called knowing patience. Having wealth of faith is called knowing patience. Having a mind without heat or vexation is called knowing patience. Intending...

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安樂是名知忍。先意問訊無有瞋面是名知忍。順甚深法是名知忍。順三脫門是名知忍。解無生無起是名知忍于無生法忍。緊那羅王！是為菩薩三十二法凈忍波羅蜜。

「緊那羅王！復有三十二法凈進波羅蜜。何等三十二？緊那羅王！菩薩不斷佛種行進波羅蜜。不斷僧種行進波羅蜜。受無量生死行進波羅蜜。集無量善根行進波羅蜜。供養給事無量諸佛行進波羅蜜。為欲攝持無量聞故行進波羅蜜。為欲教導無量諸眾生故行進波羅蜜。欲以妙說悅可一切諸眾生故行進波羅蜜。為令一切眾生逆流故行進波羅蜜。為諸眾生當設何宜行進波羅蜜。舍一切所有行進波羅蜜。護一切戒無有毀缺行進波羅蜜。一切柔和忍力無恚行進波羅蜜。出過一切所作事故行進波羅蜜。欲起一切禪定解脫諸三昧故行進波羅蜜。滿無量智故行進波羅蜜。欲以一切諸佛國土所有莊嚴嚴己佛土故行進波羅蜜。大力堅固越到彼岸故行進波羅蜜。降伏一切諸魔場故行進波羅蜜。降伏一切外道論故行進波羅蜜。具佛十力、無畏法故行進波羅蜜。莊嚴身、口、意故行進波羅蜜。能辦眾事無休息故行進波羅蜜。心無怯弱故行進波羅蜜。其心勇健故行進波羅蜜。不共一切煩惱結住故行進波羅蜜。摧伏一切諸煩惱故行進波羅蜜。滅一切結故行進波羅蜜。度諸流故行進波

【現代漢語翻譯】 現代漢語譯本 安樂被稱為知忍（瞭解忍耐）。先主動問候，沒有惱怒的表情，這被稱為知忍。順應甚深之法，這被稱為知忍。順應三脫門（三種解脫之門），這被稱為知忍。理解無生無起，這被稱為知忍，即于無生法忍（對無生之法的忍耐）。緊那羅王（一種天神）！這是菩薩的三十二種清凈忍波羅蜜（到達忍耐彼岸的方法）。

『緊那羅王！還有三十二種清凈進波羅蜜（到達精進彼岸的方法）。是哪三十二種呢？緊那羅王！菩薩不斷絕佛種（成佛的種子），行進波羅蜜。不斷絕僧種（僧侶的種子），行進波羅蜜。承受無量的生死，行進波羅蜜。積聚無量的善根，行進波羅蜜。供養侍奉無量的諸佛，行進波羅蜜。爲了攝取保持無量的聽聞，行進波羅蜜。爲了教導無量的眾生，行進波羅蜜。想要用美妙的言辭使一切眾生喜悅，行進波羅蜜。爲了使一切眾生逆流而上，行進波羅蜜。爲了眾生應當設定什麼適宜的法門，行進波羅蜜。捨棄一切所有，行進波羅蜜。守護一切戒律，沒有毀壞缺失，行進波羅蜜。一切柔和忍耐的力量，沒有嗔恨，行進波羅蜜。超出一切所作的事情，行進波羅蜜。想要生起一切禪定解脫諸三昧（各種禪定狀態），行進波羅蜜。圓滿無量的智慧，行進波羅蜜。想要用一切諸佛國土所有的莊嚴來莊嚴自己的佛土，行進波羅蜜。大力堅固，超越到達彼岸，行進波羅蜜。降伏一切諸魔的場所，行進波羅蜜。降伏一切外道的論點，行進波羅蜜。具備佛的十力（佛的十種力量）、無畏法，行進波羅蜜。莊嚴身、口、意，行進波羅蜜。能夠辦理眾多事情，沒有休息，行進波羅蜜。心中沒有怯懦，行進波羅蜜。內心勇猛剛健，行進波羅蜜。不與一切煩惱結在一起，行進波羅蜜。摧伏一切諸煩惱，行進波羅蜜。滅除一切結縛，行進波羅蜜。度過諸種流，行進波

【English Translation】 English version Tranquility is called knowing endurance. Asking after someone first with a pleasant expression is called knowing endurance. Conforming to the profound Dharma is called knowing endurance. Conforming to the three doors of liberation is called knowing endurance. Understanding no-birth and no-arising is called knowing endurance, that is, forbearance of the Dharma of no-birth. Kinnara King (a type of celestial being)! These are the thirty-two Dharmas of a Bodhisattva's pure endurance pāramitā (perfection of endurance).

'Kinnara King! There are also thirty-two Dharmas of pure diligence pāramitā (perfection of diligence). What are the thirty-two? Kinnara King! A Bodhisattva does not cut off the Buddha-seed, practicing diligence pāramitā. Not cutting off the Sangha-seed, practicing diligence pāramitā. Enduring limitless births and deaths, practicing diligence pāramitā. Accumulating limitless roots of goodness, practicing diligence pāramitā. Making offerings and serving limitless Buddhas, practicing diligence pāramitā. Desiring to gather and maintain limitless teachings, practicing diligence pāramitā. Desiring to teach limitless sentient beings, practicing diligence pāramitā. Desiring to please all sentient beings with wonderful speech, practicing diligence pāramitā. Desiring to make all sentient beings go against the stream, practicing diligence pāramitā. Considering what is appropriate to establish for sentient beings, practicing diligence pāramitā. Relinquishing all possessions, practicing diligence pāramitā. Protecting all precepts without violation or deficiency, practicing diligence pāramitā. Having all gentleness and endurance without anger, practicing diligence pāramitā. Transcending all actions and affairs, practicing diligence pāramitā. Desiring to arise in all meditations, liberation, and samādhis (states of meditative absorption), practicing diligence pāramitā. Fulfilling limitless wisdom, practicing diligence pāramitā. Desiring to adorn one's own Buddha-land with all the adornments of all Buddha-lands, practicing diligence pāramitā. Having great strength and firmness, crossing over to the other shore, practicing diligence pāramitā. Subduing all the fields of Māras (demons), practicing diligence pāramitā. Subduing all the arguments of externalist paths, practicing diligence pāramitā. Possessing the ten powers of a Buddha and fearless Dharmas, practicing diligence pāramitā. Adorning body, speech, and mind, practicing diligence pāramitā. Being able to accomplish many things without rest, practicing diligence pāramitā. Having no timidity in mind, practicing diligence pāramitā. Having a courageous and vigorous mind, practicing diligence pāramitā. Not dwelling together with all afflictions and bonds, practicing diligence pāramitā. Subduing all afflictions, practicing diligence pāramitā. Extinguishing all bonds, practicing diligence pāramitā. Crossing over all streams, practicing diligence

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羅蜜。脫未脫者、安未安者、度未度者故行進波羅蜜。集百福德莊嚴相故行進波羅蜜。守護一切佛正法故行進波羅蜜。神通遍至一切佛剎，供養禮拜右繞恭敬于諸佛故行進波羅蜜。此諸精進從寂靜生，身心寂靜住，無出無入，無上無下，為于無生無起所攝。緊那羅王！是為菩薩有三十二法凈進波羅蜜。

「緊那羅王！菩薩復有三十二法凈禪波羅蜜。何等三十二法？所謂念凈。慧凈。進凈。慚凈。堅實凈。心體性凈。不忘菩提心凈。功德根凈。無所依凈。我我所凈。起神通凈。身寂靜凈。修治心凈。內寂靜凈。外威儀凈。斷諸見著凈。觀無我、無眾生、無人、無壽者、無丈夫凈。不住三界凈。助菩提法現前凈。悲觀眾生凈。除智障凈。智慧超出凈。不違因果凈。決定法忍凈。修行無常、苦、空法凈。轉方便凈。方便攝凈。近道場凈。不悕望聲聞、緣覺乘凈。滿足無漏凈。心不散亂得佛定凈。觀眾生心如應說凈。緊那羅王！是為菩薩三十二法凈禪波羅蜜。

「緊那羅王！菩薩復有三十二法凈般若波羅蜜。何等三十二？求集多聞無有厭足，善巧思惟分別諸法，以己智慧覺了諸法。善分別陰、善分別界，趣法界故。善於諸入，知分別故。善於緣法，知因住故。善於諸諦，知解滅故。知于正位，不入正位故。觀察無

【現代漢語翻譯】 現代漢語譯本 羅蜜（Pāramitā，波羅蜜多，意為「到達彼岸」）。爲了使未解脫者解脫，爲了使未安穩者安穩，爲了使未度脫者度脫，所以行進波羅蜜。爲了積聚百種福德莊嚴之相，所以行進波羅蜜。爲了守護一切佛的正法，所以行進波羅蜜。以神通遍至一切佛剎（Buddhakṣetra，佛的國土），供養、禮拜、右繞、恭敬諸佛，所以行進波羅蜜。這些精進從寂靜中產生，身心寂靜安住，無出無入，無上無下，被無生無起所攝持。緊那羅王（Kiṃnararāja，一種天神）！這就是菩薩具有的三十二種清凈精進波羅蜜。

『緊那羅王！菩薩又有三十二種清凈禪波羅蜜。哪三十二種？ 所謂念清凈。慧清凈。進清凈。慚清凈。堅實清凈。心體性清凈。不忘菩提心清凈。功德根清凈。無所依清凈。我我所清凈。起神通清凈。身寂靜清凈。修治心清凈。內寂靜清凈。外威儀清凈。斷諸見著清凈。觀無我、無眾生、無人、無壽者、無丈夫清凈。不住三界清凈。助菩提法現前清凈。悲觀眾生清凈。除智障清凈。智慧超出清凈。不違因果清凈。決定法忍清凈。修行無常、苦、空法清凈。轉方便清凈。方便攝清凈。近道場清凈。不悕望聲聞（Śrāvaka，通過聽聞佛法而證悟的修行者）、緣覺（Pratyekabuddha，獨自證悟的修行者）乘清凈。滿足無漏清凈。心不散亂得佛定清凈。觀眾生心如應說清凈。緊那羅王！這就是菩薩的三十二種清凈禪波羅蜜。

『緊那羅王！菩薩又有三十二種清凈般若波羅蜜。哪三十二種？ 尋求積聚多聞而沒有厭足，善巧地思惟分別諸法，以自己的智慧覺悟諸法。善於分別陰（Skandha，構成個體經驗的五種要素）、善於分別界（Dhātu，構成經驗的十八種要素），趣向法界（Dharmadhātu，一切法的本性）的緣故。善於諸入（Āyatana，產生感知的六種內在感官和六種外在對像），知道分別的緣故。善於緣法（Pratītyasamutpāda，因緣和合而生的法），知道因的住處的緣故。善於諸諦（Satya，四聖諦，佛教的基本教義），知道解脫和滅的緣故。知道于正位，不入正位的緣故。觀察無

【English Translation】 English version Pāramitā (羅蜜): One practices the Pāramitā to liberate those who are not yet liberated, to pacify those who are not yet pacified, and to deliver those who are not yet delivered. One practices the Pāramitā to accumulate the adornment of a hundred blessings. One practices the Pāramitā to protect all the Buddhas' true Dharma. One practices the Pāramitā to reach all Buddha-lands (Buddhakṣetra) with supernatural powers, making offerings, prostrating, circumambulating to the right, and revering all the Buddhas. These efforts arise from stillness; the body and mind dwell in stillness, without coming or going, without above or below, embraced by non-arising and non-origination. O Kiṃnararāja (緊那羅王)! These are the thirty-two pure practices of the Bodhisattva's Pāramitā of effort.

'O Kiṃnararāja! Furthermore, a Bodhisattva has thirty-two pure practices of the Pāramitā of Dhyana (禪，meditation). What are these thirty-two? They are: purity of mindfulness; purity of wisdom; purity of effort; purity of shame; purity of steadfastness; purity of the nature of the mind; purity of not forgetting the Bodhi-mind; purity of the root of merit; purity of non-reliance; purity of self and what belongs to self; purity of arising supernatural powers; purity of bodily stillness; purity of cultivating the mind; purity of inner stillness; purity of outer demeanor; purity of severing all views and attachments; purity of contemplating no-self, no sentient beings, no person, no life-span, no man; purity of not dwelling in the three realms; purity of aiding the manifestation of Bodhi-dharmas; purity of compassionately observing sentient beings; purity of removing the obstacles of wisdom; purity of surpassing wisdom; purity of not violating cause and effect; purity of decisive acceptance of the Dharma; purity of practicing impermanence, suffering, and emptiness; purity of transforming skillful means; purity of embracing skillful means; purity of approaching the Bodhimaṇḍa (道場，place of enlightenment); purity of not desiring the Śrāvaka (聲聞，hearer) or Pratyekabuddha (緣覺，solitary Buddha) vehicle; purity of fulfilling the unconditioned; purity of obtaining Buddha-samādhi (佛定，Buddha's concentration) with an unscattered mind; purity of speaking appropriately after observing the minds of sentient beings. O Kiṃnararāja! These are the thirty-two pure practices of the Bodhisattva's Pāramitā of Dhyana.

'O Kiṃnararāja! Furthermore, a Bodhisattva has thirty-two pure practices of the Prajñāpāramitā (般若波羅蜜，perfection of wisdom). What are these thirty-two? Seeking and gathering much learning without weariness, skillfully contemplating and distinguishing all dharmas, awakening to all dharmas with one's own wisdom. Being skilled in distinguishing the Skandhas (陰，aggregates), being skilled in distinguishing the Dhātus (界，elements), because of proceeding towards the Dharmadhātu (法界，dharma-realm). Being skilled in the Āyatanas (入，sense bases), knowing the distinctions. Being skilled in conditioned dharmas (Pratītyasamutpāda), knowing the dwelling place of causes. Being skilled in the Satyas (諦，truths), knowing liberation and cessation. Knowing the right position, not entering the right position. Observing no

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起，起自心故。知諸法無生，本際凈故。知諸一切眾生無我，離倒見故。知一切法同是一法，本際離欲故。知諸世界是一世界，同虛空故。知一切佛同是一佛，入不思議法界故。善知分別一切章句，善文字故。知無礙辯廣演說法，悅可一切諸眾生故。知陀羅尼，無忘失故。知諸魔業，教化諸魔向菩提故。觀知諸法如幻住于分別，有差別故。解知諸法如電、水月、夢、影、響法，諸法究竟無成就故。覺知一切眾生心性，本自凈故。善分別觀生死涅槃，善學方便故。善知解空、無相、無愿，示解脫門故。知一切法本性寂靜，本無縛礙故。知一切法離障得明，害無明闇故。善知于智施慧光明，為欲解脫一切眾生演說法故。知一切法，無去來故。知所作業，不相違故。知示眾生，示生死故。得成四辯，解義、法、辭、樂說辯故。所說無錯，法無不空。自己寂靜調順解真知于涅槃，智慧趣向諸佛智慧。守護法城持一切法，得受記地所作究竟。住不退轉菩薩之地。緊那羅王！是為菩薩三十二法凈般若波羅蜜。

「緊那羅王！菩薩復有三十二法凈方便波羅蜜。何等三十二？觀察眾生自無眾惡。有無量福而不休息，若有少福亦不休止。為化眾生而行惠施不求福田。于諸眾生起福田想不望果報。教化下劣現為下劣。教諸眾生護持口

【現代漢語翻譯】 現代漢語譯本 起，是因為心而生起的。了知一切法本無生，是因為其本源清凈的緣故。了知一切眾生無我，是因為遠離顛倒見的緣故。了知一切法同爲一法，是因為其本源遠離慾望的緣故。了知諸世界是一個世界，是因為它們同處於虛空的緣故。了知一切佛同爲一佛，是因為他們進入了不可思議的法界的緣故。善於分辨一切章句，是因為精通文字的緣故。了知無礙辯才，廣為演說佛法，使一切眾生喜悅，是因為善於說法的緣故。了知陀羅尼（總持），是因為不會忘失的緣故。了知諸魔的作為，教化諸魔嚮往菩提（覺悟），是因為具有智慧的緣故。觀察了知諸法如幻，安住于分別之中，是因為有差別的緣故。理解了知諸法如閃電、水中的月亮、夢境、影子、迴響一般虛幻，諸法究竟沒有成就的緣故。覺知一切眾生的心性，本來就是清凈的緣故。善於分辨觀察生死與涅槃（寂滅），是因為善於學習方便法門的緣故。善於理解空、無相、無愿，展示解脫之門，是因為智慧圓滿的緣故。了知一切法的本性寂靜，本來就沒有束縛和障礙的緣故。了知一切法遠離障礙而獲得光明，消滅無明的黑暗，是因為證悟真理的緣故。善於運用智慧，施予智慧光明，爲了解脫一切眾生而演說佛法，是因為慈悲的緣故。了知一切法，沒有去處和來處，是因為諸法不動的緣故。了知所作的業，不會互相違背，是因為因果不虛的緣故。了知向眾生展示，展示生死輪迴，是因為引導眾生的緣故。獲得成就四種辯才，即解義辯、法辯、辭辯、樂說辯，是因為精通佛法的緣故。所說的話沒有錯誤，佛法沒有不空的。自己寂靜調順，理解真知，趨向涅槃，智慧趨向諸佛的智慧。守護法城，持一切法，得到授記之地，所作所為究竟圓滿。安住于不退轉的菩薩之地。緊那羅王（一種天神）！這就是菩薩以三十二法清凈般若波羅蜜（通過智慧到達彼岸）。 『緊那羅王！菩薩又有三十二法清凈方便波羅蜜（通過善巧的手段到達彼岸）。哪三十二種？觀察眾生本來沒有眾多惡行。有無量福德而不休息，即使只有少許福德也不停止。爲了教化眾生而行佈施，不求福田。對於諸眾生生起福田之想，不期望果報。教化下劣的眾生，就示現為下劣之身。教導眾生護持口業。

【English Translation】 English version Arising, arising from the mind. Knowing that all dharmas are unborn, because of their original purity. Knowing that all sentient beings are without self, because of being free from inverted views. Knowing that all dharmas are the same as one dharma, because of their original freedom from desire. Knowing that all worlds are one world, because they share the same space. Knowing that all Buddhas are the same Buddha, because they enter the inconceivable realm of dharma. Being skilled in distinguishing all chapters and verses, because of proficiency in language. Knowing unobstructed eloquence, widely expounding the Dharma, pleasing all sentient beings, because of skillful speech. Knowing Dharani (total retention), because of not forgetting. Knowing the actions of all demons, teaching all demons to turn towards Bodhi (enlightenment), because of wisdom. Observing and knowing that all dharmas are like illusions, abiding in distinctions, because of differences. Understanding and knowing that all dharmas are like lightning, the moon in water, dreams, shadows, echoes, all dharmas ultimately without accomplishment. Awakening to the mind-nature of all sentient beings, originally pure. Being skilled in distinguishing and observing Samsara (birth and death) and Nirvana (extinction), because of skillful learning of expedient means. Being skilled in understanding emptiness, signlessness, and wishlessness, showing the gate of liberation. Knowing that the inherent nature of all dharmas is tranquil, originally without bondage or obstruction. Knowing that all dharmas are free from obstacles and attain clarity, destroying the darkness of ignorance. Being skilled in using wisdom, bestowing the light of wisdom, expounding the Dharma for the sake of liberating all sentient beings. Knowing that all dharmas have no coming or going. Knowing that actions performed do not contradict each other. Knowing to show sentient beings, showing Samsara. Attaining the four kinds of eloquence, namely eloquence in meaning, Dharma, language, and joyful speech. What is said is without error, the Dharma is not empty. One's own self is tranquil and subdued, understanding true knowledge, tending towards Nirvana, wisdom tending towards the wisdom of all Buddhas. Guarding the city of Dharma, upholding all dharmas, attaining the ground of prediction, accomplishing all that is done. Abiding in the ground of non-retrogression of a Bodhisattva. Kinnara King (a type of celestial being)! These are the thirty-two dharmas by which a Bodhisattva purifies Prajna Paramita (perfection of wisdom). 『Kinnara King! A Bodhisattva also has thirty-two dharmas that purify Upaya Paramita (perfection of skillful means). What are the thirty-two? Observing that sentient beings originally have no numerous evil deeds. Having immeasurable merit and not resting, even if there is only a little merit, not stopping. Practicing generosity to transform sentient beings, not seeking a field of merit. Arousing the thought of a field of merit towards all sentient beings, not expecting rewards. Teaching inferior beings, appearing as inferior. Teaching sentient beings to guard their speech.

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業。現女人像化諸年少。現作童子化諸童女。現一切色不違眾生。自無憍恣現作憍恣，為化憍恣諸眾生故。示現狂亂，隨眾所解而為說法。百歲持戒為化一人，放舍此戒所有一切娛樂之具，而共同之攝令入法。自住頭陀，為不活畏諸眾生故現不活畏。示現一切外道法中修出家行，不呵佛法。現為淫女，若在王宮現妙女身，為化慳著淫慾眾生。于大眾中多人集處現眾伎術，或現簫、笛、琴、瑟、鼓、貝常為第一。於是眾中歌舞戲笑，皆出法音現眾伎術，隨諸眾生所喜樂者，為教化故而示現之。現神通力施眾生財然後說法。失財眾生為現寶藏然後說法。有諸眾生憂箭所逼，隨其所宜而為示現然後說法。若長者、居士及諸小王、內宮婦女憂無子息，為欲化導令其歡喜現為其子。于大伴中作大伴主，將諸人眾至空曠野，糧食乏盡求索無所，以神通力化作飲食令充足已，如應說法令不退轉于無上道。若有眾生從生而盲群相隨逐，若一若二若三若四，乃至一十一百，若千二千乃至十千，于彼眾前現為盲人現極貧窮，從外乞求給施諸盲，令其得眼睹見諸色，隨應說法使不退轉于無上道。若復有諸多千眾生，造眾過罪為王所繫，菩薩為脫是諸眾生牢獄系閉，現為罪人同入是中，以神通力悉解杻械，施與衣裳充足飲食，若為說法令不退轉

【現代漢語翻譯】 現代漢語譯本 業。示現女人形象化為年輕男子，示現童子形象化為年輕女子。示現一切色相皆不違背眾生。自身沒有驕慢放縱，卻示現出驕慢放縱的樣子，爲了教化那些驕慢放縱的眾生。示現狂亂，隨著眾生的理解而為他們說法。即使花費一百年的時間持戒，只為教化一個人，也會放棄持戒，用所有娛樂的器具，與他共同生活，引導他進入佛法。自身安住于頭陀行（dhūta，苦行），爲了消除那些害怕無法生存的眾生的恐懼，而示現出對無法生存的恐懼。示現在一切外道法中修行出家，但不詆譭佛法。示現為**，如果在王宮中，就示現美妙女子的形象，爲了教化那些慳吝貪著淫慾的眾生。在大眾聚集的地方，示現各種技藝，或者示現吹奏簫、笛、琴、瑟、鼓、貝等樂器，總是表現得最為出色。在這些場合中歌舞戲笑，都發出佛法的聲音，示現各種技藝，隨著眾生所喜愛的，爲了教化他們而示現出來。示現神通力，佈施給眾生財物，然後為他們說法。對於失去財物的眾生，為他們示現寶藏，然後為他們說法。對於那些被憂愁之箭所逼迫的眾生，隨著他們的情況，為他們示現相應的景象，然後為他們說法。如果長者（gṛhapati，富有的家族首領）、居士（kulapati，在家信徒）以及各個小國的國王、內宮婦女憂愁沒有子嗣，爲了教化引導他們，使他們歡喜，就示現為他們的兒子。在大隊伍中，作為大隊伍的首領，帶領眾人到空曠的野外，糧食缺乏，求索無門，就用神通力化作飲食，使他們充足，然後如其根器為他們說法，使他們不退轉于無上道。如果有眾生生來就是盲人，成群結隊地跟隨，或者一個、兩個、三個、四個，乃至一百個、一千個、兩千個，乃至一萬個，在他們面前示現為盲人，示現極其貧窮，從外面乞討來施捨給這些盲人，使他們得到眼睛，能夠看見各種顏色，隨著他們的情況為他們說法，使他們不退轉于無上道。如果又有許多千眾的眾生，造作各種罪過，被國王囚禁，菩薩爲了解救這些被囚禁的眾生，示現為罪人，一同進入牢獄之中，用神通力全部解開他們的枷鎖，施捨給他們衣裳，充足他們的飲食，然後為他們說法，使他們不退轉。

【English Translation】 English version Karma. Manifesting as a woman, transforming into young men. Manifesting as a boy, transforming into young women. Manifesting all forms without contradicting sentient beings. Though without arrogance or indulgence, manifesting as arrogant and indulgent, for the sake of transforming arrogant and indulgent sentient beings. Demonstrating madness, teaching according to the understanding of the assembly. Enduring a hundred years of upholding precepts to transform a single person, abandoning these precepts and all means of entertainment, sharing them to guide them into the Dharma. Dwelling in dhūta (ascetic practices), manifesting fear of not surviving for sentient beings who fear not surviving. Demonstrating monastic practice within all non-Buddhist teachings, without disparaging the Buddha's Dharma. Manifesting as **, if in the royal palace, manifesting as a beautiful woman, to transform miserly sentient beings attached to lust. In large gatherings, demonstrating various skills, or manifesting playing the flute, pipes, zither, lute, drums, and conch shells, always being the best. In these gatherings, singing, dancing, and joking, all emitting the sound of the Dharma, demonstrating various skills, manifesting whatever sentient beings enjoy, for the sake of teaching them. Demonstrating supernatural powers, bestowing wealth upon sentient beings, and then teaching the Dharma. For sentient beings who have lost wealth, manifesting treasures and then teaching the Dharma. For sentient beings oppressed by the arrows of sorrow, manifesting according to their needs and then teaching the Dharma. If elders (gṛhapati, wealthy householders), kulapati (lay followers), and kings of small kingdoms, and women in the inner palace are worried about having no children, to transform and guide them, causing them to rejoice, manifesting as their child. In a large group, acting as the leader of the group, leading the people to a desolate wilderness, where food is scarce and cannot be found, using supernatural powers to transform food and drink, satisfying them, and then teaching the Dharma appropriately, causing them not to regress from the unsurpassed path. If there are sentient beings who are blind from birth, following in groups, whether one, two, three, four, up to one hundred, one thousand, two thousand, up to ten thousand, manifesting as a blind person before them, manifesting extreme poverty, begging from outside to give to these blind people, enabling them to gain sight and see all colors, teaching the Dharma appropriately, causing them not to regress from the unsurpassed path. If there are many thousands of sentient beings who have committed various offenses and are imprisoned by the king, the Bodhisattva, to liberate these imprisoned sentient beings, manifests as a criminal, entering the prison with them, using supernatural powers to unlock all their shackles, bestowing upon them clothing, providing them with sufficient food and drink, and then teaching the Dharma, causing them not to regress.

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于無上道。若有眾生犯罪應死，為教化故化作化人，代彼罪人令其全命得無憂慮，慰喻令喜而為說法，畢定住于無上正道。若有眾生諍諸財利、奴婢、畜生、舍宅、田地，共相撾打鬥諍訟訴，以方便力現大財寶，酬報是人令兩和合，然後說法令住菩提行。方便菩薩現作聾、盲、喑、啞形殘醜陋之身，捨己妙形同作彼像，化眾生故。或復現作外道導師，在遠而去住讚歎三寶，冀望佛種故。方便菩薩舍諸禪定生於欲界，化眾生故。或復現為諸無學人，悕望得樂示現涅槃，倍勤精進修諸法行。方便菩薩示現修行，獲得正位現入涅槃，而甫修行于勝妙行。◎方便菩薩為未得正位欲涅槃者，於是人前現如來像，為令其人住菩提故。緊那羅王！是為菩薩三十二法具方便波羅蜜」。

說是諸波羅蜜時，大樹緊那羅王諸眷屬中，九十萬六千眾生，發於無上正真道心；如來眾中八千菩薩，得無生法忍；大樹緊那羅王，得智燈三昧。

是時大樹緊那羅王！從佛聞法示教利喜已，歡喜踴躍得未曾有，以無價衣供上世尊，菩薩、聲聞各各施衣，以所住園林及中所有一切奉施供佛如來。

爾時大樹緊那羅王有八千子，以眾寶花莊嚴八千微妙蓋以奉供如來。當奉蓋時佛神力故，令諸寶蓋在虛空中，合為一蓋覆百由旬。

時

【現代漢語翻譯】 現代漢語譯本 對於無上菩提之道，如有眾生犯下死罪，爲了教化他們，（方便）菩薩會化作化人，代替那些罪人，使他們保全性命，沒有憂慮，安慰勸導他們，併爲他們說法，最終必定讓他們安住于無上正道。 如有眾生爭奪各種財物利益，奴婢、牲畜、房舍、田地，互相毆打爭鬥，興起訴訟，（方便）菩薩會以方便之力顯現大量財寶，酬謝這些人，使雙方和解，然後為他們說法，讓他們安住于菩提之行。 方便菩薩會示現為聾、盲、瘖啞、形體殘缺醜陋之身，捨棄自己美妙的形貌，變成和他們一樣的形象，以此來教化眾生。或者示現為外道導師，遠離而去，讚歎三寶，以此來期盼佛種得以延續。 方便菩薩會捨棄各種禪定，降生於欲界，以此來教化眾生。或者示現為各種無學之人（已證阿羅漢果位者），希望獲得安樂，示現涅槃，更加勤奮精進地修行各種法行。 方便菩薩示現修行，獲得正位，示現進入涅槃，實際上卻在修行殊勝微妙的行持。 方便菩薩爲了那些尚未獲得正位卻想要涅槃的人，在這些人面前示現如來之像，爲了讓他們安住于菩提之道。 緊那羅王（Kinnara King）！這就是菩薩以三十二種法具足方便波羅蜜（Upaya Paramita，方便到彼岸）」。 當宣說這些波羅蜜時，大樹緊那羅王（Great Tree Kinnara King）的眷屬中，有九十萬六千眾生，發起無上正真道心；如來（Tathagata）的聽眾中有八千菩薩，證得無生法忍（Anutpattika-dharma-kshanti，對諸法不生不滅的真理的證悟）；大樹緊那羅王（Great Tree Kinnara King），獲得智燈三昧（Jnana-pradipa-samadhi，智慧之燈禪定）。 這時，大樹緊那羅王（Great Tree Kinnara King）！從佛陀那裡聽聞佛法，得到開示教導，心生歡喜，踴躍不已，感到前所未有，用無價的衣物供養世尊（World Honored One），也向菩薩（Bodhisattva）、聲聞（Sravaka）各自施捨衣物，並將自己居住的園林以及其中的一切都奉獻出來，供養佛陀如來（Tathagata）。 當時，大樹緊那羅王（Great Tree Kinnara King）有八千個兒子，用各種珍寶花朵莊嚴了八千個微妙的寶蓋，用來供養如來（Tathagata）。當奉獻寶蓋時，由於佛陀的神力，使得這些寶蓋在虛空中合為一個寶蓋，覆蓋了一百由旬（Yojana）。 當時

【English Translation】 English version Regarding the unsurpassed path, if there are sentient beings who commit crimes deserving of death, for the sake of teaching and transforming them, (the Bodhisattva of Expediency) will transform into a created person, substituting for those sinners, so that they may preserve their lives without worry, comforting and exhorting them, and expounding the Dharma for them, ultimately ensuring that they abide in the unsurpassed right path. If there are sentient beings who contend for various material gains, servants, livestock, houses, fields, engaging in mutual beatings, disputes, and lawsuits, (the Bodhisattva of Expediency) will, through skillful means, manifest great wealth, rewarding these people, causing both sides to reconcile, and then expounding the Dharma for them, causing them to abide in the practice of Bodhi. The Bodhisattva of Expediency will manifest as deaf, blind, mute, deformed, and ugly bodies, abandoning their own wonderful forms, transforming into images like theirs, in order to transform sentient beings. Or they may manifest as teachers of external paths, departing far away and praising the Three Jewels (Triratna), hoping that the seed of Buddhahood may continue. The Bodhisattva of Expediency will abandon various states of Dhyana (meditative absorption), and be born in the desire realm, in order to transform sentient beings. Or they may manifest as various non-learners (those who have attained Arhatship), hoping to attain bliss, demonstrating Nirvana, and diligently cultivating various Dharma practices. The Bodhisattva of Expediency demonstrates practice, attains the right position, and demonstrates entering Nirvana, while actually practicing supreme and wonderful conduct. The Bodhisattva of Expediency, for those who have not yet attained the right position but desire Nirvana, manifests the image of the Tathagata (Thus Come One) before these people, in order to cause them to abide in the path of Bodhi. Kinnara King! This is the Bodhisattva's thirty-two dharmas complete with the Paramita (perfection) of Upaya (skillful means).' When these Paramitas were being spoken, among the retinue of the Great Tree Kinnara King, nine hundred and six thousand beings aroused the unsurpassed, true, and right mind; among the Tathagata's audience, eight thousand Bodhisattvas attained Anutpattika-dharma-kshanti (the patience with the unborn nature of all dharmas); the Great Tree Kinnara King attained the Jnana-pradipa-samadhi (the samadhi of the lamp of wisdom). At this time, the Great Tree Kinnara King! Having heard the Dharma from the Buddha, received instruction and rejoiced, feeling unprecedented joy, offered priceless garments to the World Honored One, and also gave garments to the Bodhisattvas and Sravakas (Hearers) respectively, and offered his dwelling garden and everything within it to the Buddha Tathagata. At that time, the Great Tree Kinnara King had eight thousand sons, who adorned eight thousand subtle canopies with various precious flowers to offer to the Tathagata. When offering the canopies, due to the Buddha's divine power, the canopies combined into one canopy in the empty space, covering a hundred Yojana. At that time

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緊那羅王八千諸子，見佛神力歡喜踴躍，得未曾有專心志意，發阿耨多羅三藐三菩提心，堅不退轉。各發心已，白言：「世尊！愿與我等助菩提法，我等聞已當修行之。」◎

大樹緊那羅王所問經卷第二 大正藏第 15 冊 No. 0625 大樹緊那羅王所問經

大樹緊那羅王所問經卷第三

姚秦龜茲三藏鳩摩羅什譯

◎爾時世尊知緊那羅王諸子之心所欲樂已，上升虛空高七多羅樹，放大光明。是光遍照於此三千大千世界，欲界諸天所有伎樂，乾闥婆、緊那羅等所有伎樂，不鼓自鳴出微妙音。香山王中所有樹木，亦皆悉出微妙樂音。爾時世尊復于身上諸毛孔中，各放無量萬億光明，一一光端各有蓮花；一一花中各有菩薩，三十二相而自莊嚴坐花臺中。

於時世尊以神通力，令諸伎樂演出智偈問諸所疑，令諸花臺所有菩薩，以一一偈答其所問：

「云何而發起，　　無上菩提心； 　終不忘此心，　　乃至覺菩提？ 　專至心成就，　　為諸眾生故； 　起大悲莊嚴，　　不忘菩提心。 　彼志意云何，　　彼當云何行； 　所說大悲心，　　云何生起是？ 　志意無諂偽，　　所修行無詐； 　住眾生涅槃，　　彼大悲如是！ 　云何行於施，　　施已心無熱； 　亦不悕

【現代漢語翻譯】 現代漢語譯本： 緊那羅王（Kinnara King，一種半人半鳥的神）的八千個兒子，見到佛的神力，歡喜踴躍，獲得了前所未有的體驗，專心致志，發起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心），堅定不退轉。各自發心之後，稟告說：『世尊！愿與我們一起幫助菩提之法，我們聽聞之後應當修行。』

《大樹緊那羅王所問經》卷第二 大正藏第15冊 No. 0625 《大樹緊那羅王所問經》

《大樹緊那羅王所問經》卷第三

姚秦龜茲三藏鳩摩羅什譯

那時，世尊知道緊那羅王諸子的心之所欲，於是上升虛空，高達七多羅樹（tala tree，一種高大的樹）的高度，放出大光明。這光明遍照於此三千大千世界，欲界諸天所有的伎樂，乾闥婆（Gandharva，一種天神）和緊那羅等所有的伎樂，不敲自鳴，發出微妙的聲音。香山王（Fragrant Mountain King）中的所有樹木，也都發出微妙的樂音。那時，世尊又從身上諸毛孔中，各放出無量萬億光明，每一道光芒的末端都有一朵蓮花；每一朵蓮花中都有一位菩薩，以三十二相（thirty-two marks of a Buddha）莊嚴自身，坐在花臺中。

當時，世尊以神通力，令諸伎樂演奏出智慧的偈頌，詢問各種疑惑，令諸花臺上的所有菩薩，以一一偈頌回答他們所提出的問題：

『如何才能發起，無上菩提心？始終不忘記此心，乃至覺悟菩提？專心致志地成就，爲了諸位眾生的緣故；生起大悲心莊嚴，不忘記菩提心。 他們的志向意願如何，他們應當如何修行；所說的大悲心，是如何生起的？志向意願沒有諂媚虛偽，所修行的沒有欺詐；安住于眾生的涅槃（Nirvana，解脫），他們的大悲心就是這樣！ 如何行佈施，佈施之後心中沒有懊惱；也不希望'

【English Translation】 English version: The eight thousand sons of the Kinnara King (Kinnara King, a deity with a human body and the head of a horse), seeing the Buddha's divine power, rejoiced and leaped with joy, attained something never before experienced, focused their minds, and generated the Anuttara-samyak-sambodhi-citta (Anuttara-samyak-sambodhi-citta, the mind of unsurpassed complete enlightenment), steadfastly without regression. After each had generated this mind, they said: 'World Honored One! May we assist the Dharma of Bodhi with you, and we shall practice it after hearing it.'

The Sutra Spoken by the Kinnara King of the Great Tree, Volume Two Taisho Tripitaka Volume 15, No. 0625 The Sutra Spoken by the Kinnara King of the Great Tree

The Sutra Spoken by the Kinnara King of the Great Tree, Volume Three

Translated by Tripiṭaka Kumārajīva of Yao Qin and Kucha

At that time, the World Honored One, knowing the desires in the hearts of the sons of the Kinnara King, ascended into the sky to a height of seven tala trees (tala tree, a tall tree), and emitted great light. This light illuminated the entire three thousand great thousand worlds, and all the music of the heavens in the desire realm, and all the music of the Gandharvas (Gandharva, a type of celestial musician) and Kinnaras, played without being struck, emitting subtle and wonderful sounds. All the trees in Fragrant Mountain King also emitted subtle and wonderful musical sounds. At that time, the World Honored One again emitted countless millions of billions of rays of light from each pore on his body, and at the end of each ray of light was a lotus flower; and in each lotus flower was a Bodhisattva, adorned with the thirty-two marks (thirty-two marks of a Buddha), seated on a flower dais.

At that time, the World Honored One, with his supernatural power, caused the music to play verses of wisdom, asking about various doubts, and caused all the Bodhisattvas on the flower daises to answer their questions with individual verses:

'How does one generate the unsurpassed Bodhi mind? Never forgetting this mind, until awakening to Bodhi? Accomplishing with focused mind, for the sake of all beings; generating great compassion and adornment, not forgetting the Bodhi mind. What are their aspirations, how should they practice; how does the great compassion that is spoken of arise? Aspirations without flattery or falsehood, practice without deceit; abiding in the Nirvana (Nirvana, liberation) of beings, their great compassion is like this! How does one practice giving, giving without regret in the heart; nor hoping for'

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望報，　　迴向于菩提？ 　所施一切舍，　　彼施已無悔； 　趣向菩提道，　　是不望果報。 　云何住于戒，　　不生於戒慢； 　救于毀禁者，　　大乘無有上？ 　戒是菩提心，　　空無不起慢； 　起于大慈心，　　救諸毀禁者。 　云何忍眾生，　　罵詈及呵咥； 　心終不起瞋，　　倍增生歡喜？ 　我為眾生醫，　　療治眾病患； 　若聞惡言已，　　不起于瞋恚。 　云何彼行進，　　云何修集行； 　云何心無倦，　　修于菩提行？ 　精進護眾生，　　護法常勤進； 　善根悉充足，　　彼心無疲倦。 　云何修正念，　　勇健勝進行； 　云何修禪定，　　心無有馳散？ 　無有馳想念，　　慧無有諂偽； 　以方便行禪，　　彼心無馳散。 　云何得智慧，　　云何見正直； 　云何作決定，　　云何分別法？ 　修聞增智慧，　　本習正直心； 　決定行法施，　　隨義而修行。 　云何彼求聞，　　云何得多聞； 　云何聞如說，　　大人云何去？ 　彼恭敬故聽，　　習近多聞者； 　說不為財利，　　大人如是去。 　云何彼行慈，　　云何行大悲； 　喜舍悉成就，　　云何住梵道？ 　慈心悉平等，　　大悲無疲倦； 　隨喜名為喜，　　是能至梵道。 　云何得見佛，　

【現代漢語翻譯】 現代漢語譯本： 希望得到回報，是爲了迴向于菩提（bodhi，覺悟）嗎？ 所佈施的一切，在佈施之後不後悔； 趣向菩提之道，是不期望果報的。 如何安住于戒律，不生起對戒律的傲慢？ 救護那些毀犯戒律的人，對於大乘（Mahāyāna）來說是無上的。 戒律就是菩提心，是空性，不會生起傲慢； 生起大慈悲心，救護所有毀犯戒律的人。 如何忍受眾生的辱罵和呵斥？ 心中始終不起嗔恨，反而更加歡喜？ 我作為眾生的醫生，治療各種疾病； 如果聽到惡語，不起嗔恨。 如何前進，如何修集善行？ 如何心不疲倦，修習菩提之行？ 精進地守護眾生，守護佛法常勤精進； 善根完全充足，他的心就不會疲倦。 如何修正念，勇敢堅定地前進？ 如何修習禪定（dhyāna），心不散亂？ 沒有散亂的念頭，智慧沒有虛偽； 以方便法修習禪定，他的心就不會散亂。 如何獲得智慧，如何見到正直？ 如何作出決定，如何分辨佛法？ 通過修習聽聞來增長智慧，原本就習慣正直的心； 決定實行法佈施，隨順義理而修行。 如何求法聽聞，如何才能多聞？ 如何聽聞如實之語，大人們如何離去？ 因為恭敬所以聽聞，親近多聞的人； 說法不是爲了財利，大人們就是這樣離去的。 如何行慈心，如何行大悲心？ 喜和舍都圓滿成就，如何安住于梵道？ 慈心對一切眾生都平等，大悲心永不疲倦； 隨喜他人功德名為喜，這樣就能到達梵道。 如何才能見到佛？

【English Translation】 English version: Hoping for reward, is it to dedicate to Bodhi (覺悟, enlightenment)? All that is given, after giving, there is no regret; Going towards the path of Bodhi, is not expecting karmic retribution. How to abide in precepts, without generating pride in precepts? Saving those who violate precepts, for Mahāyāna (大乘, Great Vehicle) there is nothing higher. Precepts are the Bodhi mind, emptiness without arising pride; Generating great compassion, saving all those who violate precepts. How to endure beings' insults and scolding? The mind never arises anger, instead, increases joy? I am the doctor for beings, curing all illnesses; If hearing evil words, not arising anger. How does one progress, how does one cultivate practice? How is the mind without weariness, cultivating the practice of Bodhi? Diligently protecting beings, protecting the Dharma (佛法, the teachings of the Buddha) always diligently progressing; Roots of goodness are fully sufficient, that mind is without fatigue. How to correct mindfulness, bravely and firmly progressing? How to cultivate dhyāna (禪定, meditation), the mind without scattering? Without scattered thoughts, wisdom without deceit; With skillful means cultivating dhyāna, that mind is without scattering. How to obtain wisdom, how to see uprightness? How to make decisions, how to distinguish the Dharma? Cultivating hearing increases wisdom, originally accustomed to an upright mind; Decisively practicing Dharma giving, following the meaning and practicing. How does one seek hearing, how to gain much learning? How to hear truthful words, how do great beings depart? Because of respect, one listens, associating with those of great learning; Speaking not for wealth and benefit, great beings depart in this way. How to practice loving-kindness, how to practice great compassion? Joy and equanimity are all perfectly accomplished, how to abide in the Brahma-path? Loving-kindness is equal to all beings, great compassion never tires; Rejoicing in others' merits is called joy, this can reach the Brahma-path. How to see the Buddha?

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見已生信心； 　云何彼聞法，　　云何除斷疑？ 　修行念于佛，　　得見世導師； 　信心得具足，　　聞法已無疑。 　云何福莊嚴，　　云何智莊嚴； 　若定及與慧，　　彼云何莊嚴？ 　莊嚴福無厭，　　學問莊嚴智； 　心寂名為定，　　知法名為智。 　云何彼行處，　　居住止何相； 　彼行處云何，　　彼云何修行？ 　彼行法空處，　　舍是彼岸句； 　彼行住四禪，　　修行脫眾生。 　云何是魔業，　　佛正業云何； 　造作何等業，　　得於菩提護？ 　下乘為魔業，　　大乘為勝道； 　舍離一切惡，　　得於菩提護。 　云何近善友，　　惡友何等相； 　云何平等去，　　舍離於邪見？ 　若贊菩提道，　　善親近彼人； 　菩提心善凈，　　舍離惡知識。 　知諸業行已，　　修行正直見； 　舍離邪相應，　　此不失正見。 　云何護正法，　　及教化眾生； 　彼方便云何，　　能得成菩提？ 　精進護正法，　　方便能教化； 　舍離二邊流，　　能得勝菩提。 　云何作智業，　　云何適意業； 　云何速受教，　　常恭敬右繞？ 　無諍是智業，　　不起于諍訟； 　口柔軟善語，　　恭敬而右繞。 　道是何等相，　　云何是非道； 　云何能安彼，　　叵思眾

【現代漢語翻譯】 現代漢語譯本 見到後生起信心； 如何聽聞佛法，如何斷除疑惑？ 修行時念誦佛陀（Buddha），得見世間的導師（世導師）； 信心得以圓滿具足，聽聞佛法后不再有疑惑。 如何以福德莊嚴自身，如何以智慧莊嚴自身？ 如果通過禪定（定）和智慧（慧），又該如何莊嚴？ 以不厭倦的佈施莊嚴福德，以學習和提問莊嚴智慧； 內心寂靜稱為禪定，瞭解佛法稱為智慧。 他們的行為處所是哪裡，居住的地方又是什麼樣的？ 他們的行為處所是什麼，他們又如何修行？ 他們的行為處所是空性的地方，捨棄那些通往彼岸的言論； 他們行住於四禪（四禪），修行以解脫眾生。 什麼是魔的作為（魔業），佛陀的正業（佛正業）又是什麼？ 造作什麼樣的業，才能得到菩提（Bodhi）的護佑？ 小乘（下乘）是魔的作為，大乘（大乘）是殊勝的道路； 捨棄一切惡行，才能得到菩提的護佑。 如何親近善友，惡友又是什麼樣的？ 如何平等地對待一切，捨棄邪見？ 如果讚歎菩提之道，就應該親近那個人； 使菩提心善良清凈，捨棄惡知識。 瞭解各種業行之後，修行正直的見解； 捨棄與邪見相應的行為，這樣就不會失去正見。 如何守護正法，以及教化眾生？ 他們用什麼方法，才能成就菩提？ 精進地守護正法，用方便法門來教化； 捨棄二邊（二邊）的偏執，才能獲得殊勝的菩提。 如何做智慧的行業，如何做令人滿意的行業？ 如何才能迅速接受教誨，常常恭敬地右繞？ 沒有爭論是智慧的行業，不發起爭訟； 口說柔軟善良的語言，恭敬地右繞。 道（道）是什麼樣的，什麼是非道？ 如何才能使他們安定，難以思議的眾生？

【English Translation】 English version Having seen, faith arises; How does one hear the Dharma, how does one dispel doubt? Practicing mindfulness of the Buddha (Buddha), one sees the world's guide (世導師); Faith becomes complete, and having heard the Dharma, there is no more doubt. How is one adorned with merit, how is one adorned with wisdom? If through meditation (定) and wisdom (慧), how does one adorn? Adorning merit with tireless giving, adorning wisdom with learning and questioning; A tranquil mind is called meditation, understanding the Dharma is called wisdom. Where is their place of practice, and what is the nature of their dwelling? What is their place of practice, and how do they cultivate? Their place of practice is the place of emptiness, abandoning those statements leading to the other shore; They abide in the four Dhyanas (四禪), cultivating to liberate beings. What is the work of Mara (魔業), and what is the Buddha's right work (佛正業)? What kind of karma must one create to receive the protection of Bodhi (Bodhi)? The Hinayana (下乘) is the work of Mara, the Mahayana (大乘) is the supreme path; Abandoning all evil deeds, one receives the protection of Bodhi. How does one associate with good friends, and what is the nature of bad friends? How does one treat all beings equally, abandoning wrong views? If one praises the path of Bodhi, one should associate with that person; Making the Bodhi mind virtuous and pure, abandoning bad teachers. Having understood the various karmic actions, cultivate upright views; Abandoning actions associated with wrong views, one will not lose right view. How does one protect the Right Dharma, and how does one teach sentient beings? What skillful means do they use to attain Bodhi? Diligently protecting the Right Dharma, using skillful means to teach; Abandoning the extremes (二邊), one can attain supreme Bodhi. How does one do the work of wisdom, how does one do pleasing work? How can one quickly receive teachings, and always respectfully circumambulate? Being without contention is the work of wisdom, not initiating disputes; Speaking gentle and kind words, respectfully circumambulating. What is the nature of the Path (道), and what is the non-path? How can one bring peace to those, inconceivable beings?

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住道？ 　六度為正道，　　下乘為非道； 　學方便智已，　　令眾生住道。 　云何得大富，　　云何獲大利； 　寶藏為何在，　　云何滿眾生？ 　七財為大富，　　寂靜為大利； 　陀羅尼寶藏，　　辯說令充滿。 　彼父母是誰，　　親族何等相； 　侍從有何相，　　嚴飾智慧者？ 　慧母度彼岸，　　助道法親族； 　諸善根侍從，　　莊嚴于智者。 　解法無我已，　　慈心普遍世； 　無我及與慈，　　是義云何等？ 　若解知于空，　　彼自了無我； 　是為最上慈，　　今世知于空。 　未來無有來，　　諸行性如是！ 　業報亦如是！　　云何而有生？ 　第一義無是，　　亦無有去者； 　入於世諦道，　　說業及業報。 　若空與無相，　　及無愿解脫； 　一相同無相，　　云何而生道？ 　空即是無相，　　以無相故得； 　一相同一義，　　故說解脫門。 　云何觀于空，　　云何觀眾生； 　空及與眾生，　　云何而得生？ 　智慧觀于空，　　方便觀眾生； 　大悲以教化，　　趣向于涅槃。 　無生無有起，　　一切法如是！ 　云何生諸行，　　應當解此義？ 　無生與無滅，　　是智所行處； 　從於誓願生，　　此方便所建。 　云何得授記，　　云何不退轉；

【現代漢語翻譯】 現代漢語譯本 如何安住于正道？ 以六度（佈施、持戒、忍辱、精進、禪定、智慧）為正道，小乘佛法為非正道； 學習方便智慧之後，使眾生安住于正道。 如何獲得大富？如何獲得大利？ 寶藏在哪裡？如何使眾生滿足？ 七聖財（信、戒、慚、愧、聞、舍、慧）為大富，寂靜涅槃為大利； 以陀羅尼（總持）為寶藏，以辯才演說佛法使眾生充滿。 誰是他們的父母？親族是什麼樣的？ 侍從有什麼樣的特徵？如何莊嚴有智慧的人？ 智慧之母是到達彼岸（涅槃）的方法，助道的法是親族； 諸善根是侍從，用以莊嚴有智慧的人。 理解諸法無我之後，以慈悲心普及於世間； 無我和慈悲，這二者的意義如何等同？ 如果理解並知曉空性，那麼他自然了悟無我； 這就是最上的慈悲，今生知曉空性。 未來沒有來處，諸行（一切有為法）的本性就是如此！ 業報也是如此！如何會有生？ 在第一義諦（勝義諦）中，沒有來，也沒有去； 進入世俗諦的道路，才說業和業報。 如果空性、無相和無愿是解脫， 空性、無相是一樣的，如何能生出道？ 空就是無相，因為無相的緣故才能得到； 空性和無相是一個意思，所以說是解脫之門。 如何觀察空性？如何觀察眾生？ 空性和眾生，是如何產生的？ 用智慧觀察空性，用方便法觀察眾生； 用大悲心來教化，使眾生趣向于涅槃（寂滅）。 無生無有起，一切法的本性就是這樣！ 如何產生諸行？應當理解這個道理。 無生與無滅，是智慧所行之處； 從誓願而生，這是方便法所建立的。 如何得到授記？如何不退轉？

【English Translation】 English version How to abide in the right path? The Six Perfections (Dana (generosity), Sila (discipline), Ksanti (patience), Virya (effort), Dhyana (meditation), and Prajna (wisdom)) are the right path, the Hinayana (Small Vehicle) is not the right path; After learning expedient wisdom, enable sentient beings to abide in the right path. How to obtain great wealth? How to obtain great benefit? Where is the treasure? How to fulfill sentient beings? The Seven Noble Treasures (faith, morality, shame, remorse, learning, generosity, and wisdom) are great wealth, tranquility (Nirvana) is great benefit; Dharani (total retention) is the treasure, eloquent preaching of the Dharma fills sentient beings. Who are their parents? What is the nature of their relatives? What are the characteristics of the attendants? How to adorn the wise? The mother of wisdom is the method to reach the other shore (Nirvana), the Dharma that assists the path is the relatives; All good roots are the attendants, used to adorn the wise. After understanding that all dharmas are without self, extend compassion to the world; No-self and compassion, how are these two meanings equal? If one understands and knows emptiness, then he naturally realizes no-self; This is the supreme compassion, knowing emptiness in this life. The future has no coming, the nature of all conditioned things (samskaras) is like this! Karmic retribution is also like this! How can there be birth? In the ultimate truth (paramartha-satya), there is no coming, and no going; Entering the path of conventional truth (samvriti-satya), one speaks of karma and karmic retribution. If emptiness, signlessness, and wishlessness are liberation, Emptiness and signlessness are the same, how can the path be born? Emptiness is signlessness, because of signlessness one can attain it; Emptiness and signlessness are the same meaning, therefore it is said to be the gate of liberation. How to contemplate emptiness? How to contemplate sentient beings? Emptiness and sentient beings, how are they produced? Use wisdom to contemplate emptiness, use expedient means to contemplate sentient beings; Use great compassion to teach and transform, leading sentient beings towards Nirvana (extinction). No birth and no arising, the nature of all dharmas is like this! How do conditioned things arise? One should understand this principle. No birth and no extinction, is where wisdom operates; Born from vows, this is established by expedient means. How to receive prediction of Buddhahood? How not to regress?

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云何忍所緣，　　云何得決定？ 　住平等授記，　　法界不退轉； 　無生是忍緣，　　知法得決定。 　道場何所場，　　菩提何等相； 　誰名為如來，　　云何佛得明？ 　虛空名道場，　　菩提虛空相； 　不依于身心，　　如如名如來！」

爾時大樹緊那羅王諸子聞說如是法已，得柔順法忍，各各以自所著瓔珞，供上如來而作是言：「世尊！今我等為佛出世，我等今日乃得聞是甚深之法。希有世尊！乃能令諸伎樂音中說偈問疑，令菩薩像答其所問，能斷一切諸大眾疑，我等聞已得大法明。世尊！是誰所持？」

時佛答言：「諸賢士等！當知皆是如來之力，佛力如是不可思議。」

爾時大樹緊那羅王子白言：「世尊！愿令一切諸眾生等得如是力。」

爾時大樹緊那羅王、夫人、婇女八萬四千，其手各各持真珠貫，往世尊所，到已頭頂敬禮佛足，各以珠貫供散佛上。當其散時，佛神力故，于虛空中化成八萬四千真珠大臺，四方四柱莊校分明，諸寶臺中各有床座、眾寶、瓔珞、百千天衣，是諸座上各有如來結加趺坐，三十二相、八十種好而自莊嚴。

爾時緊那羅王、八萬四千諸夫人等，見佛神力，歡喜踴躍得未曾有，皆以深心發阿耨多羅三藐三菩提心，得不退轉。既發心已歡

【現代漢語翻譯】 現代漢語譯本： 『什麼是忍的所緣（所緣：心所緣唸的對像），如何才能獲得決定？安住于平等，獲得授記（授記：佛對菩薩的未來成佛的預言），在法界（法界：諸法的總稱，或指真理的境界）中永不退轉；無生（無生：指諸法不生不滅的真理）是忍的所緣，了知諸法實相才能獲得決定。道場（道場：修行悟道的場所）在哪裡，菩提（菩提：覺悟的智慧）是什麼樣的相？誰被稱為如來（如來：佛的稱號之一），佛如何獲得光明？虛空名為道場，菩提的相就是虛空；不依賴於身心，如如不動（如如不動：指真如之理，不生不滅，不增不減）名為如來！』

當時，大樹緊那羅王（緊那羅王：一種音樂神）的眾王子聽聞了這樣的佛法后，獲得了柔順法忍（柔順法忍：對佛法柔順隨從的忍），各自用自己所佩戴的瓔珞（瓔珞：一種裝飾品）供養如來，並說道：『世尊！我們今天因為佛陀出世，才得以聽聞如此甚深的佛法。稀有啊，世尊！竟然能在各種伎樂音聲中宣說偈頌，解答疑問，讓菩薩像回答他們所提出的問題，能夠斷除一切大眾的疑惑，我們聽聞后獲得了大法的光明。世尊！這是誰的力量所持？』

當時，佛陀回答說：『諸位賢士！應當知道這都是如來的力量，佛的力量就是這樣不可思議。』

當時，大樹緊那羅王子說道：『世尊！愿一切眾生都能獲得這樣的力量。』

當時，大樹緊那羅王、夫人以及八萬四千名婇女，手中各自拿著真珠串，前往世尊所在之處，到達后以頭頂禮敬佛足，各自將珠串供養散在佛身上。當他們散花時，由於佛的神力，在虛空中化成了八萬四千個真珠大臺，四面四柱裝飾得非常分明，每個寶臺中都有床座、各種珍寶、瓔珞、成百上千的天衣，這些座位上都有如來結跏趺坐（結跏趺坐：一種禪坐姿勢），以三十二相（三十二相：佛所具有的三十二種殊勝的身體特徵）、八十種好（八十種好：佛身具有的八十種細微的殊勝之處）來莊嚴自身。

當時，緊那羅王和八萬四千名夫人等，見到佛的神力，歡喜踴躍，獲得了前所未有的體驗，都以深切的心發起了阿耨多羅三藐三菩提心（阿耨多羅三藐三菩提心：無上正等正覺之心），獲得了不退轉（不退轉：修行達到一定程度，不再退回原來的狀態）。既然發起了菩提心，他們都非常歡喜。

【English Translation】 English version: 『What is the object of endurance (所緣: the object of the mind's attention), and how can one attain certainty? Abiding in equality, receiving prediction (授記: Buddha's prediction of a Bodhisattva's future Buddhahood), never regressing in the Dharma Realm (法界: the totality of all dharmas, or the realm of truth); non-arising (無生: the truth of the non-arising and non-ceasing of all dharmas) is the object of endurance, knowing the Dharma attains certainty. Where is the Bodhimanda (道場: the place of practice and enlightenment), and what is the nature of Bodhi (菩提: enlightened wisdom)? Who is called the Tathagata (如來: one of the titles of the Buddha), and how does the Buddha attain illumination? Emptiness is called the Bodhimanda, the nature of Bodhi is emptiness; not relying on body and mind, suchness (如如不動: the principle of suchness, neither arising nor ceasing, neither increasing nor decreasing) is called the Tathagata!』

At that time, the princes of the Kinnara King Great Tree (緊那羅王: a kind of music deity) having heard such Dharma, attained the Gentle Dharma Endurance (柔順法忍: gentle and compliant endurance of the Dharma), and each offered their own adorned necklaces to the Tathagata, saying: 『World Honored One! Today, because of the Buddha's appearance in the world, we are able to hear such profound Dharma. Rare is the World Honored One! Able to speak verses and answer questions within the sounds of various musical performances, causing the Bodhisattva images to answer their questions, able to cut off all doubts of the great assembly, we have obtained great Dharma illumination upon hearing this. World Honored One! By whom is this sustained?』

At that time, the Buddha answered: 『Virtuous ones! You should know that all of this is the power of the Tathagata, the Buddha's power is thus inconceivable.』

At that time, the Kinnara Prince Great Tree said: 『World Honored One! May all sentient beings attain such power.』

At that time, the Kinnara King Great Tree, his queen, and eighty-four thousand consorts, each holding strings of pearls in their hands, went to where the World Honored One was. Having arrived, they bowed their heads in reverence at the Buddha's feet, and each scattered their strings of pearls as offerings upon the Buddha. As they scattered them, due to the Buddha's divine power, eighty-four thousand great pearl platforms transformed in the empty space, the four sides and four pillars adorned distinctly. Within each jeweled platform were beds, various treasures, necklaces, and hundreds of thousands of heavenly garments. On each of these seats was a Tathagata sitting in full lotus posture (結跏趺坐: a meditative posture), adorned with the thirty-two marks (三十二相: the thirty-two auspicious physical characteristics of a Buddha) and eighty minor characteristics (八十種好: the eighty minor marks of excellence of a Buddha).

At that time, the Kinnara King and the eighty-four thousand consorts, seeing the Buddha's divine power, rejoiced and leaped for joy, obtaining what they had never experienced before. All with profound hearts generated the mind of Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提心: the mind of unsurpassed, complete, and perfect enlightenment), attaining non-retrogression (不退轉: a state where one no longer regresses in their practice). Having generated this mind, they were all delighted.

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喜踴躍，皆共同聲以偈歌詠贊嘆如來：

「最勝無上應供養，　　其所利益叵思議； 　善學利益調伏法，　　我今頂禮于勝人。 　離貪瞋癡及諂偽，　　離煩惱習無畏聲； 　從大寶藏開示法，　　稽首贊禮離欲尊。 　五眼清凈無結垢，　　善能降伏諸怨敵； 　不染三有如蓮花，　　得到彼岸我頂禮。 　能與世間明慧眼，　　能蔽日月諸光明； 　出生轉輪聖王種，　　持于輪相我贊禮。 　心常不染著諸色，　　導師作歸作救護； 　無與尊等況有勝，　　妙音演說我頂禮。 　于利無利等無著，　　悉知一切諸世法； 　墮愛網者令解脫，　　導師世尊我贊禮。 　常調伏心住禪定，　　燒諸結使住十方； 　演說法施非食施，　　無上福田我頂禮。 　所說微妙具相好，　　棄捨遠離於左道； 　語聲柔軟如雷音，　　稽首超過於三界。 　人尊已離燋熱惱，　　神通游至無量土； 　造堅牢船度世間，　　我稽首禮讚如來！ 　世尊演說信及進，　　度脫世間諸結礙； 　聲聞所有六通行，　　離於六道稽首贊。 　我今稽首金山色，　　稽首調伏寂定根； 　我今稽首滿月面，　　稽首侍德人中上。 　摧伏一切眾生結，　　超度四流難度河； 　我等今者歸命是，　　調根世尊我敬禮。 　

【現代漢語翻譯】 現代漢語譯本 喜悅地跳躍，大家都一起用偈頌歌詠贊嘆如來（Tathagata）： 『最殊勝無上的應供養者（應供養：值得接受供養的人），他所帶來的利益是不可思議的； 善於學習利益眾生和調伏煩惱的方法，我現在頂禮這位殊勝的人。 遠離貪婪、嗔恨、愚癡以及虛偽，遠離煩惱的習氣，發出無畏的聲音； 從大寶藏中開示佛法，稽首贊禮這位遠離慾望的至尊。 五眼清凈沒有污垢，善於降伏各種怨敵； 不沾染欲界、色界、無色界這三有，如同蓮花一般清凈，到達彼岸，我頂禮您。 能夠給予世間明亮的智慧之眼，能夠遮蔽太陽和月亮的光明； 出生于轉輪聖王（轉輪聖王：擁有統治世界的輪寶的理想君主）的種族，持有輪相，我贊禮您。 內心常常不染著各種色相，您是導師，是歸宿，是救護者； 沒有誰能與您相等，更何況超越您，用美妙的聲音演說佛法，我頂禮您。 對於有利和無利都一樣沒有執著，完全知曉一切世間的法則； 使墮入愛慾之網的人得到解脫，導師世尊，我贊禮您。 常常調伏內心，安住在禪定之中，焚燒各種煩惱，安住在十方； 演說佛法佈施，而不是食物佈施，無上的福田，我頂禮您。 所說的佛法微妙，具備各種殊勝的相好，拋棄遠離各種邪道； 語聲柔軟如同雷音，稽首贊禮這位超越三界的人。 人中至尊已經脫離了焦躁和熱惱，用神通遊歷到無量的國土； 建造堅固的船隻，度脫世間眾生，我稽首禮讚如來！ 世尊演說信心和精進，度脫世間各種煩惱的阻礙； 聲聞（聲聞：聽聞佛陀教誨而證悟的弟子）所擁有的六種修行方法，遠離六道輪迴，稽首讚歎。 我現在稽首禮拜金色的身軀，稽首禮拜調伏寂靜的根源； 我現在稽首禮拜圓滿的月亮般的面容，稽首禮拜侍奉道德的人中至上者。 摧毀一切眾生的煩惱，超度四種難以渡過的河流（四流：欲流、有流、見流、無明流）； 我們現在歸命于您，調伏諸根的世尊，我敬禮您。』

【English Translation】 English version Rejoicing and leaping, they all together sang in verses, praising the Tathagata (Tathagata: 'Thus Gone One,' an epithet of the Buddha): 'The most supreme and unsurpassed worthy of offerings (worthy of offerings: deserving of receiving offerings), the benefits he brings are inconceivable; Skilled in learning the methods of benefiting and subduing, I now bow to this superior being. Free from greed, hatred, delusion, and deceit, free from the habits of afflictions, with a fearless voice; Revealing the Dharma from the great treasure, I bow and praise the desireless尊 (Venerable One). With five eyes pure and without defilement, skilled in subduing all enemies; Not stained by the three realms of existence (three realms of existence: desire realm, form realm, formless realm), like a lotus flower, having reached the other shore, I bow to you. Able to give the world bright eyes of wisdom, able to obscure the light of the sun and moon; Born into the lineage of a Chakravartin (Chakravartin: an ideal universal ruler who possesses a wheel-turning gem), holding the wheel mark, I praise you. The mind is always unstained by various forms, you are the guide, the refuge, the protector; None can equal you, let alone surpass you, speaking the Dharma with a wonderful voice, I bow to you. Without attachment to profit or loss, fully knowing all worldly laws; Liberating those who have fallen into the net of desire, the teacher, the World Honored One, I praise you. Always subduing the mind, dwelling in meditation, burning away all fetters, dwelling in the ten directions; Expounding the Dharma, giving the gift of Dharma, not the gift of food, the unsurpassed field of merit, I bow to you. The Dharma spoken is subtle, possessing various excellent marks, abandoning and staying away from all wrong paths; The voice is soft like thunder, I bow and praise this one who surpasses the three realms. The honored one among humans has already left behind the burning heat and afflictions, traveling with supernatural powers to immeasurable lands; Building a strong boat to ferry beings across the world, I bow and praise the Tathagata! The World Honored One expounds faith and diligence, liberating the world from all obstacles of affliction; The six practices possessed by the Sravakas (Sravakas: disciples who attain enlightenment by hearing the Buddha's teachings), free from the six paths of rebirth, I bow and praise. I now bow to the golden body, I bow to the source of subduing and tranquilizing roots; I now bow to the face like a full moon, I bow to the supreme among those who serve virtue. Destroying the afflictions of all beings, crossing over the four difficult-to-cross streams (four streams: the streams of desire, existence, views, and ignorance); We now take refuge in you, the World Honored One who subdues the senses, I respectfully bow to you.'

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尊本世時大布施，　　施乞求者心歡喜； 　最妙珍愛悉施他，　　健施善斷我頂禮。 　見諸癡慢醉眾生，　　善知是等所造因； 　得道最勝無有上，　　尊善導引安是處。 　陰界本性常空寂，　　諸結無實虛偽有； 　導師斷世諸疑悔，　　時語世尊我贊禮。 　常住實法諸三昧，　　於法自在到彼岸； 　智慧調御最無上，　　我稽首禮大商主。 　離於幻偽諸欺誑，　　大力降伏諸魔軍； 　明智善道人中上，　　猶大猛風無礙著。 　盡諸流底到彼岸，　　人尊寶藏無窮盡； 　如恒河沙諸如來！　　尊本行時常供養。 　得於世中不動搖，　　離愛過患到彼岸； 　親近諸佛住善處，　　是故敬禮人中上。 　棄生老病死畏怖，　　憶念千億本生處； 　極大愛網甚可畏，　　慧日光照令枯乾。 　導師獨覺悟諸法，　　手足輪有吉祥相； 　吉祥奉施柔軟草，　　吉祥世尊我頂禮。 　自在超出陀羅尼，　　常以法施非財施； 　仁尊擊于大法鼓，　　法王世尊我贊禮。 　從釋王種中出生，　　諸根常寂心亦寂； 　三有導師常寂滅，　　寂靜心者我贊禮。 　魔王執持利劍來，　　及諸魔眾樹王下； 　不能令尊一毛豎，　　不動如山稽首贊。 　人尊到彼精進岸，　　為諸眾生荷忍苦； 　

【現代漢語翻譯】 現代漢語譯本 世尊往昔行大布施，對於乞求者都令其心生歡喜； 最美好的珍愛之物都施捨給他人，如此勇健的佈施和果斷，我向您頂禮。 世尊明見那些愚癡、傲慢、沉醉的眾生，善於瞭解他們所造的業因； 您證得無上最勝的佛道，善於引導眾生安住于解脫之處。 五陰（色、受、想、行、識）和六界（地、水、火、風、空、識）的本性常常是空寂的，諸煩惱結縛並非真實存在，而是虛妄的顯現； 導師您斷除了世間所有的疑惑和後悔，時時說真實語，我贊禮世尊。 您常住于真實的禪定之中，于佛法中得大自在，到達涅槃彼岸； 您的智慧調伏一切，無與倫比，我稽首頂禮偉大的商主（指佛陀）。 您遠離虛幻、虛偽和欺騙，以大力量降伏了諸魔軍； 您以明智和善道教化眾生，是人中之上的聖者，猶如巨大的猛風般無所障礙。 您窮盡了輪迴的流轉，到達了涅槃的彼岸，是人天尊貴的無盡寶藏； 如恒河沙數般眾多的如來，在您往昔修行時都常常供養您。 您在世間獲得不動搖的地位，遠離了貪愛的過患，到達了彼岸； 您親近諸佛，安住于善妙之處，因此我恭敬頂禮人中之上的您。 您捨棄了生、老、病、死的畏懼，憶念千億次的本生經歷； 那巨大的愛慾之網非常可怕，而您的智慧之光照耀，令其枯乾。 導師您獨自覺悟諸法，手足都有輪相的吉祥之相； 您接受吉祥的奉獻和柔軟的草，吉祥的世尊，我向您頂禮。 您自在地超越了陀羅尼（總持），常常以佛法佈施而非財物佈施； 仁慈的世尊您敲響了大法鼓，是真正的法王，我贊禮世尊。 您從釋迦族的王族中出生，諸根常常寂靜，心也寂靜； 您是三界（欲界、色界、無色界）導師，常處於寂滅的境界，我贊禮內心寂靜的您。 魔王執持利劍而來，以及眾多的魔眾在菩提樹下； 都不能使您一毛髮豎立，您如山般不動搖，我稽首讚歎。 人中之尊您到達了精進的彼岸，爲了眾生承擔忍受痛苦；

【English Translation】 English version In past lives, the World Honored One performed great acts of generosity, bringing joy to the hearts of those who sought alms; He gave away the most exquisite and cherished possessions to others. To such courageous generosity and decisive action, I bow in reverence. The World Honored One clearly sees those foolish, arrogant, and intoxicated beings, and skillfully understands the karmic causes they have created; You attained the unsurpassed and supreme Buddhahood, skillfully guiding beings to abide in the place of liberation. The nature of the five skandhas (form, feeling, perception, mental formations, consciousness) and the six elements (earth, water, fire, wind, space, consciousness) is constantly empty and still. The bonds of afflictions are not truly existent but are illusory manifestations; Teacher, you have severed all doubts and regrets in the world, always speaking truthfully. I praise the World Honored One. You constantly abide in true samadhi, possessing great freedom in the Dharma, reaching the shore of nirvana; Your wisdom tames all, unparalleled. I bow my head and pay homage to the great leader (referring to the Buddha). You are free from illusion, falsehood, and deceit, subduing the armies of Mara with great strength; You teach beings with wisdom and the path of goodness, being the supreme among humans, like a great and fierce wind without obstruction. You have exhausted the cycle of rebirth, reaching the shore of nirvana, being the noble and inexhaustible treasure of humans and devas; As numerous as the Buddhas like the sands of the Ganges River, they have always made offerings to you during your past practices. You have attained an unshakeable position in the world, free from the faults of attachment, reaching the other shore; You are close to all Buddhas, abiding in auspicious places, therefore I respectfully bow to you, the supreme among humans. You have abandoned the fear of birth, old age, sickness, and death, recalling billions of past lives; That great net of desire is extremely frightening, but the light of your wisdom shines upon it, causing it to wither. Teacher, you alone awakened to all dharmas, with auspicious marks of wheels on your hands and feet; You accept auspicious offerings and soft grass, auspicious World Honored One, I bow to you. You freely transcend dharani (total retention), constantly giving the Dharma rather than material possessions; Benevolent World Honored One, you strike the great Dharma drum, being the true Dharma King, I praise the World Honored One. You were born from the Shakya clan, your senses are constantly tranquil, and your mind is also tranquil; You are the teacher of the three realms (desire realm, form realm, formless realm), constantly in the state of nirvana, I praise you, the one with a tranquil mind. The Mara King came holding a sharp sword, along with many demons under the Bodhi tree; They could not make a single hair on your body bristle. You are unmoving like a mountain, I bow my head and praise you. The Honored One among humans, you have reached the shore of diligence, enduring suffering for the sake of all beings;

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生死都盡不受有，　　說忍世尊我贊禮。 　得大勢力無傾動，　　善住無畏處非處； 　安無量眾住菩提，　　世尊善住我贊禮。 　知諸有為不堅牢，　　舍離眷屬行出家； 　三有知最無有上，　　智到彼岸我贊禮。 　眾生苦惱無救護，　　以三寶法充足之； 　安置住于無難道，　　實救世尊我頂禮。 　尊修智力知諸根，　　破壞惡魔諸軍眾； 　所說音聲最尊妙，　　善修諸根我贊禮。 　聽聞正法欲為根，　　復以此欲欲菩提； 　平等普陰不擇親，　　實覆世者我贊禮。 　善逝自覺了諸法，　　自轉無上聖法輪； 　知諸行相猶如夢，　　令諸眾生識真實。」

爾時大樹緊那羅王諸夫人等偈贊佛已，白言：「世尊！我等皆發無上道心，終不以是女人之身成阿耨多羅三藐三菩提。善哉世尊！愿為我等如應說法，令我等輩轉舍女身得男子身，疾成無上正真之道。」

爾時世尊語緊那羅王諸夫人等：「諸姊！諦聽善思念之，吾當演說轉舍女身成男子身，疾得無上正真之道。」

「善哉世尊！受教而聽。」佛言：「諸姊！女人成就於一法行，舍女人形得男子身，疾得無上正真之道。何等為一？謂菩提心。一切智心同爲一心，一切三界最勝之心，不忘一切善根莊嚴。諸姊！是為女人成就

【現代漢語翻譯】 現代漢語譯本： 生死都已斷盡，不再受輪迴之苦，我說能忍受世間苦難的世尊，我讚美並禮敬您。 獲得強大的力量，不可動搖，善於安住于無畏的境界，明辨是非之處； 安頓無量眾生，使他們安住于菩提之中，世尊您善於安住，我讚美並禮敬您。 了知一切有為法皆不堅固，捨棄親屬眷戀，毅然出家修行； 深知三界之中再沒有比您更高的覺悟，智慧到達彼岸，我讚美並禮敬您。 眾生在苦難中沒有救護，您用佛法僧三寶來滿足他們的需求； 安置他們于沒有艱難險阻的道路上，真實救世的世尊，我頂禮您。 世尊您修習智慧之力，了知眾生的根器，摧毀惡魔的軍隊； 所說的音聲最為尊貴微妙，善於修習諸根，我讚美並禮敬您。 聽聞正法，以求法之心為根本，又以此求法之心來希求菩提； 平等普照，不分親疏，真實庇護世間眾生的人，我讚美並禮敬您。 善逝（Sugata，如來十號之一）自覺覺悟了一切諸法，親自轉動無上的聖法輪； 了知一切諸行（samskara，有為法）的相狀猶如夢幻，使一切眾生認識到真實。

這時，大樹緊那羅王（Kinnara Raja，一種非人）的眾位夫人們用偈頌讚美佛后，稟告說：『世尊！我們都已發無上菩提之心，但終究不想以這女人的身份成就阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。善哉世尊！愿您為我們如應說法，使我們能夠轉變女身，得到男子之身，迅速成就無上正真之道。』

這時，世尊告訴緊那羅王的眾位夫人們：『各位姊妹！仔細聽，好好思考，我將為你們演說如何轉變女身，成就男子之身，迅速獲得無上正真之道。』

『善哉世尊！我們恭敬聽受您的教誨。』佛說：『各位姊妹！女人成就一種法行，就能捨棄女人的形體，得到男子之身，迅速獲得無上正真之道。什麼是一種法行呢？就是菩提心（bodhicitta，覺悟之心）。以求一切智慧之心作為一心，以一切三界中最殊勝之心，不忘失一切善根的莊嚴。各位姊妹！這就是女人所成就的

【English Translation】 English version: Having exhausted birth and death, no longer subject to existence, I praise and prostrate to the World Honored One who endures the world's suffering. Having obtained great power, unshakeable, dwelling well in fearlessness, discerning right from wrong; Settling countless beings, causing them to dwell in Bodhi, World Honored One, You dwell well, I praise and prostrate to You. Knowing all conditioned phenomena to be impermanent, abandoning family and attachments, resolutely leaving home to practice; Deeply knowing there is no higher enlightenment than Yours in the three realms, wisdom reaching the other shore, I praise and prostrate to You. Beings in suffering have no protection, You fulfill their needs with the Three Jewels (Triratna, Buddha, Dharma, Sangha); Placing them on the path without difficulties and dangers, truly saving the world, World Honored One, I bow my head to You. World Honored One, You cultivate the power of wisdom, knowing the faculties of beings, destroying the armies of Mara (demon); The sound of Your voice is most noble and wondrous, skillfully cultivating the faculties, I praise and prostrate to You. Hearing the Proper Dharma, with the desire for Dharma as the root, and with this desire for Dharma aspiring for Bodhi; Equally and universally covering, without discrimination, truly sheltering the beings of the world, I praise and prostrate to You. The Sugata (Tathagata, one of the ten titles of the Buddha) is self-awakened to all Dharmas, personally turning the unsurpassed Holy Dharma Wheel; Knowing the characteristics of all samskaras (conditioned phenomena) to be like dreams, enabling all beings to recognize the truth.

At that time, the consorts of the Kinnara Raja (a type of non-human being) of the Great Tree, after praising the Buddha with verses, reported: 'World Honored One! We have all generated the unsurpassed Bodhi mind, but ultimately do not wish to attain anuttara-samyak-sambodhi (unexcelled complete enlightenment) in this female body. Excellent, World Honored One! May You preach the Dharma appropriately for us, so that we may transform our female bodies, obtain male bodies, and quickly attain the unsurpassed true path.'

At that time, the World Honored One said to the consorts of the Kinnara Raja: 'Sisters! Listen carefully and contemplate well, I will explain to you how to transform the female body, attain the male body, and quickly obtain the unsurpassed true path.'

'Excellent, World Honored One! We respectfully listen to Your teachings.' The Buddha said: 'Sisters! A woman who accomplishes one Dharma practice can abandon the female form, obtain a male body, and quickly obtain the unsurpassed true path. What is the one Dharma practice? It is the Bodhicitta (mind of enlightenment). Taking the mind seeking all wisdom as one mind, with the most excellent mind in all three realms, not forgetting the adornment of all good roots. Sisters! This is what a woman accomplishes.'

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一法，轉舍女身得男子身，疾成無上正真之道。

「複次諸姊！女人成就二法，轉舍女身得男子身，疾成無上正真之道。何等二？謂親近佛非事余天，離於邪見。是為二。轉舍女身乃至疾成無上正真之道。

「複次諸姊！女人成就三法，轉舍女身得成男子。何等三？所謂身戒、口戒、意戒。是為三。

「複次諸姊！女人成就四法，轉女人身得成男子。何等四？謂無為心而行佈施。不以詐偽修持于戒。以恭敬意趣向賢聖。聽受正法。是為四。

「複次諸姊！女人成就五法，轉女人身得成男子。何等五？謂愛法樂法。欲法聽法。既聞法已正念觀察。穢厭女身。常喜欲得成男子身。是為五。

「複次諸姊！女人成就六法，轉女人身得男子身。何等六？謂速疾柔軟。質直。無偽。無幻。無詐。正直之心。是為六。

「複次諸姊！女人成就七法，轉女人身得成男子。何等七？所謂唸佛欲得佛身故。常念正法欲得佛法故。常恒念僧自得僧故。常恒念戒誓願凈故。常恒念舍舍諸煩惱故。常恒念天明了菩提心故。觀諸眾生歡喜心故。是為七。

「複次諸姊！女人成就八法轉女人身成男子身。何等八？不貪著食不貪飲宴。不貪丈夫。不貪末香、涂香。不貪遊觀園林。不貪戲笑。不貪歌音及諸

【現代漢語翻譯】 現代漢語譯本： 一種方法，可以轉變捨棄女身而獲得男子身，迅速成就無上正真之道（Anuttara-samyak-sambodhi，無上圓滿的覺悟）。

『再者，各位姊妹！女人成就兩種法，可以轉變捨棄女身而獲得男子身，迅速成就無上正真之道。是哪兩種？就是親近佛（Buddha）而不事奉其他天神，遠離邪見。這就是兩種。可以轉變捨棄女身乃至迅速成就無上正真之道。

『再者，各位姊妹！女人成就三種法，可以轉變捨棄女身而成就男子身。是哪三種？就是身戒、口戒、意戒。這就是三種。

『再者，各位姊妹！女人成就四種法，可以轉變女身而成就男子身。是哪四種？就是以無為的心而行佈施（Dana，施捨）。不以虛假欺騙來修持戒律（Sila，道德規範）。以恭敬的心趣向賢聖。聽受正法（Dharma，佛法）。這就是四種。

『再者，各位姊妹！女人成就五種法，可以轉變女身而成就男子身。是哪五種？就是喜愛佛法、樂於佛法。渴望佛法、聽聞佛法。聽聞佛法后，以正念觀察。厭惡女身的不凈。常常歡喜想要成就男子身。這就是五種。

『再者，各位姊妹！女人成就六種法，可以轉變女身而獲得男子身。是哪六種？就是迅速、柔軟。質樸正直。沒有虛偽。沒有幻惑。沒有欺詐。正直的心。這就是六種。

『再者，各位姊妹！女人成就七種法，可以轉變女身而成就男子身。是哪七種？就是常常唸佛（Buddha），想要獲得佛身。常常念正法（Dharma），想要獲得佛法。常常念僧（Sangha，僧團），自然獲得僧團的庇護。常常念戒律（Sila），誓願清凈。常常念捨棄（Dana），捨棄各種煩惱。常常念天（Deva，天神），明白菩提心（Bodhi-citta，覺悟之心）。觀察一切眾生，心生歡喜。這就是七種。

『再者，各位姊妹！女人成就八種法，可以轉變女身成就男子身。是哪八種？不貪著食物，不貪圖飲宴。不貪戀丈夫。不貪圖末香、涂香。不貪圖遊覽觀賞園林。不貪圖嬉戲歡笑。不貪圖歌舞音樂以及各種

【English Translation】 English version: One method can transform and relinquish the female body to attain a male body, swiftly achieving Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment).

'Furthermore, sisters! A woman who accomplishes two dharmas (teachings, principles) can transform and relinquish her female body to attain a male body, swiftly achieving Anuttara-samyak-sambodhi. What are these two? They are drawing near to the Buddha (Buddha) and not serving other deities, and being free from wrong views. These are the two. One can transform and relinquish the female body and swiftly achieve Anuttara-samyak-sambodhi.

'Furthermore, sisters! A woman who accomplishes three dharmas can transform and relinquish her female body to attain a male body. What are these three? They are the precepts of body, the precepts of speech, and the precepts of mind. These are the three.

'Furthermore, sisters! A woman who accomplishes four dharmas can transform her female body to attain a male body. What are these four? They are practicing giving (Dana) with a non-active mind. Not cultivating precepts (Sila) with deceit and falsehood. Approaching the virtuous and noble with reverence. Listening to the true Dharma (teachings). These are the four.

'Furthermore, sisters! A woman who accomplishes five dharmas can transform her female body to attain a male body. What are these five? They are loving the Dharma and delighting in the Dharma. Desiring the Dharma and listening to the Dharma. After hearing the Dharma, observing with right mindfulness. Disgusted with the impurity of the female body. Constantly rejoicing and desiring to attain a male body. These are the five.

'Furthermore, sisters! A woman who accomplishes six dharmas can transform her female body to attain a male body. What are these six? They are being swift and gentle. Being simple and upright. Being without hypocrisy. Being without illusion. Being without deceit. Having an upright mind. These are the six.

'Furthermore, sisters! A woman who accomplishes seven dharmas can transform her female body to attain a male body. What are these seven? They are constantly being mindful of the Buddha (Buddha), desiring to attain the Buddha's body. Constantly being mindful of the Dharma (teachings), desiring to attain the Buddha's Dharma. Constantly being mindful of the Sangha (community), naturally attaining the Sangha's protection. Constantly being mindful of the precepts (Sila), vowing to be pure. Constantly being mindful of giving (Dana), relinquishing all afflictions. Constantly being mindful of the Devas (gods), understanding the Bodhi-citta (mind of enlightenment). Observing all sentient beings, generating a joyful mind. These are the seven.

'Furthermore, sisters! A woman who accomplishes eight dharmas can transform her female body to attain a male body. What are these eight? Not being greedy for food, not being greedy for feasts. Not being greedy for a husband. Not being greedy for powdered incense and perfumed ointment. Not being greedy for touring and viewing gardens. Not being greedy for playing and laughing. Not being greedy for singing and music and all kinds of

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伎樂。不貪舞戲。不貪交酒會樂。是為八。

「複次諸姊！女人成就九法，轉女人身得男子身。何等九？不說有我。不說有眾生。不說有壽命，及人丈夫。不說斷見。不說常見。不著有見。不著無見。善解因緣法。是為九。

「複次諸姊！女人成就十法，轉女人身得男子身，疾得阿耨多羅三藐三菩提。何等十？于諸眾生修行慈心。於他財封不生貪愛。不思念他男子之人。失命因緣終不妄語。不作兩舌。不粗惡語。不無義語。不起無明。不為瞋牽。有正直見依于業報。諸姊！是為女人成就十法轉女人身得男子身，疾得阿耨多羅三藐三菩提。

「複次諸姊！女人應當觀察深法。觀色如水沫，不貪醉色；觀受如泡，於樂受中不生貪著、于苦受中而不捨離、于不苦不樂受中不生癡結；觀想如焰，是中不起男想、女想；觀行如芭蕉，解知諸行無有堅實，如是觀已，不住諸法不起想著；觀識如幻，解知心識如幻人來。如是知已，於一切法都無所染。觀知此身地、水、火、風四大和合，諸大所成假名為身，猶如草木、墻壁瓦礫。是身如影，無我、眾生，無命、無人、無有丈夫，因業所作而自迴轉，諸界妄想猶如空聚。如實觀眼唯是肉段其性空寂；如是正觀耳、鼻、舌、身、意性空寂，解身如映象，解知言說猶如響

【現代漢語翻譯】 現代漢語譯本 不貪戀歌舞戲曲，不貪戀互相交往飲酒作樂。這是第八種。

『再者，各位姐妹！女人成就九種法，就能轉變女人身而得到男子身。是哪九種呢？不說有『我』（ātman）。不說有『眾生』（sattva）。不說有『壽命』（jīvita），以及『人』（pudgala）和『丈夫』（puruṣa）。不說『斷見』（uccheda-dṛṣṭi）。不說『常見』（śāśvata-dṛṣṭi）。不執著于『有見』（bhava-dṛṣṭi）。不執著于『無見』（abhava-dṛṣṭi）。善於理解『因緣法』（pratītyasamutpāda）。這就是九種。』

『再者，各位姐妹！女人成就十種法，就能轉變女人身而得到男子身，迅速證得『阿耨多羅三藐三菩提』（anuttarā-samyak-saṃbodhi，無上正等正覺）。是哪十種呢？對於一切眾生修習慈心（maitrī）。對於他人的財物不生起貪愛。不思念其他男子。即使失去生命也不會說謊。不做離間他人關係的『兩舌』（paiśunya）。不說粗暴惡劣的語言。不說沒有意義的話。不起『無明』（avidyā，無知）。不被嗔恨牽引。有正直的見解，依于業報（karma-phala）。各位姐妹！這就是女人成就十種法，能轉變女人身而得到男子身，迅速證得阿耨多羅三藐三菩提。

『再者，各位姐妹！女人應當觀察甚深之法。觀察色（rūpa）如水沫，不貪戀沉醉於色；觀察受（vedanā）如水泡，對於快樂的感受不生起貪著，對於痛苦的感受而不捨棄逃離，對於不苦不樂的感受不生起愚癡的執結；觀察想（saṃjñā）如火焰，在這其中不起男性的想法、女性的想法；觀察行（saṃskāra）如芭蕉樹，理解知曉諸行沒有堅實之處，像這樣觀察之後，不住于諸法，不起執著；觀察識（vijñāna）如幻術，理解知曉心識就像幻化出來的人。像這樣知曉之後，對於一切法都沒有任何染著。觀察知曉這個身體是地、水、火、風四大（mahābhūta）和合而成，由諸大所形成的只是假名叫做身體，猶如草木、墻壁瓦礫。這個身體如影子一般，沒有我、眾生，沒有命、人，沒有丈夫，因為業力所造作而自己迴轉，諸界的虛妄想像猶如空虛的聚集。如實地觀察眼睛，只不過是肉塊，其自性空寂；像這樣正確地觀察耳、鼻、舌、身、意，其自性空寂，理解身體如鏡中的影像，理解知曉言說猶如迴響。

【English Translation】 English version Not being greedy for dancing and theatrical performances. Not being greedy for social drinking and merrymaking. This is the eighth.

'Furthermore, sisters! A woman who accomplishes nine qualities will transform from a woman's body and attain a man's body. What are the nine? Not saying there is an 'I' (ātman). Not saying there are 'sentient beings' (sattva). Not saying there is 'lifespan' (jīvita), as well as 'person' (pudgala) and 'man' (puruṣa). Not adhering to 'annihilationism' (uccheda-dṛṣṭi). Not adhering to 'eternalism' (śāśvata-dṛṣṭi). Not being attached to 'the view of existence' (bhava-dṛṣṭi). Not being attached to 'the view of non-existence' (abhava-dṛṣṭi). Being skilled in understanding 'the law of dependent origination' (pratītyasamutpāda). These are the nine.'

'Furthermore, sisters! A woman who accomplishes ten qualities will transform from a woman's body and attain a man's body, and quickly attain 'anuttarā-samyak-saṃbodhi' (unexcelled complete enlightenment). What are the ten? Cultivating loving-kindness (maitrī) towards all sentient beings. Not generating greed for the wealth of others. Not thinking about other men. Never lying, even at the cost of one's life. Not engaging in 'divisive speech' (paiśunya) that separates others. Not using harsh or abusive language. Not speaking meaningless words. Not giving rise to 'ignorance' (avidyā). Not being led by anger. Having right view based on the results of karma (karma-phala). Sisters! These are the ten qualities that a woman can accomplish to transform from a woman's body and attain a man's body, and quickly attain anuttarā-samyak-saṃbodhi.'

'Furthermore, sisters! A woman should contemplate the profound Dharma. Contemplate form (rūpa) as a water bubble, not being greedy or intoxicated by form; contemplate feeling (vedanā) as a bubble, not generating attachment to pleasant feelings, not abandoning or fleeing from painful feelings, and not generating ignorant clinging to neither-pleasant-nor-unpleasant feelings; contemplate perception (saṃjñā) as a flame, not generating thoughts of male or female within it; contemplate formations (saṃskāra) as a banana tree, understanding that all formations have no solidity, and having contemplated in this way, not dwelling in any dharmas and not generating attachments; contemplate consciousness (vijñāna) as an illusion, understanding that consciousness is like an illusory person. Having understood in this way, one is not defiled by any dharma. Contemplate and understand that this body is a combination of the four great elements (mahābhūta) of earth, water, fire, and wind, and that what is formed by the great elements is merely a false name called a body, like grass, trees, walls, tiles, and rubble. This body is like a shadow, without self, sentient beings, life, person, or man, revolving on its own due to karma, and the deluded thoughts of the elements are like an empty gathering. Truly contemplate the eye as merely a piece of flesh, its nature empty and still; in this way, rightly contemplate the ear, nose, tongue, body, and mind as empty and still in nature, understanding the body as an image in a mirror, and understanding that speech is like an echo.'

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聲，觀心如幻。如是諸姊！女人觀察如是諸法，速轉女身成男子身，疾得阿耨多羅三藐三菩提。」

是時大樹緊那羅王夫人、婇女，聞佛說此轉女身法，聞此法門歡喜踴躍得未曾有，頂禮佛足至心不起。

是時世尊知緊那羅王諸夫人等心所念已，即便微笑。佛之常法，若微笑時，若干百千青、黃、赤、白、紅、紫等光從面門出，遍照無量無邊世界，上至梵世蔽日月光，還來在於佛前而住，繞佛三匝從頂上入。

爾時大德阿難即從坐起正衣服，偏袒右肩右膝著地，合掌向佛而說偈言：

「我問無垢喜見面，　　我問無垢特威德， 　我問善能斷諸疑，　　為何緣故而見笑？ 　我問持凈最妙色，　　我問能利益世間， 　我問人天中最上，　　為哀念誰而現笑？ 　我問樂施善調伏，　　我問樂持清凈戒， 　我問樂忍得忍力，　　何所利故而現笑？ 　我問住于精進力，　　我問住禪具神通， 　我問其智等虛空，　　無等何緣而現笑？ 　我問善逝大慈心，　　我問大悲哀世間， 　我問樂喜及大舍，　　以何因緣而現笑？ 　我問度到三垢邊，　　我問無垢凈三眼， 　我問常樂三脫門，　　以何緣故而現笑？ 　我問能摧伏他眾，　　我問能說甘露法， 　我問能闇蔽諸魔，　　大悲願說

【現代漢語翻譯】 現代漢語譯本 『聲』，觀想心如幻象。像這樣，各位姊妹！女人如此觀察這些法，就能迅速轉女身成男身，快速證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。』

這時，大樹緊那羅王（Kinnara-raja，一種半人半鳥的神）的夫人和婇女們，聽聞佛陀宣說這種轉女身之法，聽聞此法門后歡喜踴躍，感到前所未有，頂禮佛足，至誠恭敬，久久不起。

這時，世尊知道緊那羅王諸位夫人等心中所想，便露出微笑。佛陀的常法是，微笑時，有若干百千種青、黃、赤、白、紅、紫等光芒從面門而出，遍照無量無邊的世界，上至梵世（Brahma-loka，色界天），遮蔽了日月的光輝，然後返回到佛陀面前停留，繞佛三圈，從頭頂進入。

這時，大德阿難（Ananda，佛陀的十大弟子之一）即從座位上站起，整理衣服，偏袒右肩，右膝著地，合掌向佛，以偈頌說道：

『我問無垢喜見面，　　我問無垢特威德， 　我問善能斷諸疑，　　為何緣故而見笑？ 　我問持凈最妙色，　　我問能利益世間， 　我問人天中最上，　　為哀念誰而現笑？ 　我問樂施善調伏，　　我問樂持清凈戒， 　我問樂忍得忍力，　　何所利故而現笑？ 　我問住于精進力，　　我問住禪具神通， 　我問其智等虛空，　　無等何緣而現笑？ 　我問善逝大慈心，　　我問大悲哀世間， 　我問樂喜及大舍，　　以何因緣而現笑？ 　我問度到三垢邊，　　我問無垢凈三眼， 　我問常樂三脫門，　　以何緣故而現笑？ 　我問能摧伏他眾，　　我問能說甘露法， 　我問能闇蔽諸魔，　　大悲願說』

【English Translation】 English version 『Sound,』 contemplate the mind as an illusion. Thus, O sisters! Women who contemplate these dharmas in this way can quickly transform their female bodies into male bodies and swiftly attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment).』

At that time, the wife and female attendants of the Kinnara-raja (Kinnara King, a deity that is half-human and half-bird) of the Great Tree, hearing the Buddha speak this Dharma of transforming the female body, rejoiced and leaped with joy upon hearing this Dharma, feeling something they had never felt before. They bowed at the Buddha's feet, sincerely and respectfully, remaining there for a long time.

At that time, the World-Honored One, knowing what the wives of the Kinnara-raja and others were thinking in their hearts, then smiled. It is the Buddha's constant practice that when he smiles, several hundred thousand blue, yellow, red, white, pink, and purple rays of light emanate from his face, illuminating immeasurable and boundless worlds, reaching up to the Brahma-loka (Brahma world, the world of form), obscuring the light of the sun and moon, and then returning to stop in front of the Buddha, circling the Buddha three times, and entering from the top of his head.

At that time, the great virtuous Ananda (one of the ten principal disciples of the Buddha) immediately rose from his seat, arranged his robes, bared his right shoulder, knelt on his right knee, and, with palms joined, spoke to the Buddha in verse, saying:

『I ask the stainless one with a joyful face, I ask the stainless one with special power, I ask the one who skillfully cuts off all doubts, For what reason do you smile? I ask the one who holds the pure and most wonderful color, I ask the one who can benefit the world, I ask the one who is the highest among humans and gods, For whom are you showing compassion by smiling? I ask the one who delights in giving and skillfully tames, I ask the one who delights in upholding pure precepts, I ask the one who delights in patience and obtains the power of patience, For what benefit do you show a smile? I ask the one who dwells in the power of diligence, I ask the one who dwells in dhyana and possesses supernatural powers, I ask the one whose wisdom is like the void, For what reason do you, the unparalleled one, smile? I ask the Sugata (Buddha) with a great compassionate heart, I ask the one with great compassion for the world, I ask the one who delights in joy and great equanimity, For what cause do you smile? I ask the one who has crossed to the shore of the three defilements, I ask the stainless one with pure three eyes, I ask the one who always delights in the three doors of liberation, For what reason do you smile? I ask the one who can subdue others, I ask the one who can speak the nectar Dharma, I ask the one who can obscure all demons, Great compassion, please explain.』

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笑因緣？ 　我問能持勝十力，　　我問猶如金山色， 　我問得到功德頂，　　為何利益而現笑？」

爾時佛告大德阿難：「汝今見是大樹緊那羅王諸夫人不？今於我所種善根已，志誠發於阿耨多羅三藐三菩提心，欲轉女身取男子身頂禮我足？」

阿難白言：「已見、世尊！」

佛告阿難：「緊那羅王諸夫人等，以此志誠殖諸善根，於此命終舍女人身，得成男子生兜率天，與彌勒菩薩共守護我無量阿僧祇劫所集無上正真道法。彌勒成佛復當供養，如是次第賢劫千佛皆悉供養，漸次滿足助菩提法。是大樹緊那羅王得成佛時，是諸女等當生其國，彼佛如來當授其記。」

爾時大樹緊那羅王白言：「世尊！今佛世尊已為我等大作佛事，除凈惡道安住善道示菩提道，住于智慧大寶之藏，成辦一切出世善根，說助成就波羅蜜伴，示善方便勸菩提心聞法充足，得示教利喜愛樂深法，悉得安住不退轉地。世尊！我等今者，當作知恩非不知恩。世尊！我等今者，若以肉、血、髓、腦尚不報恩，況餘珍寶？」

爾時會中有餘菩薩作如是念：「是大樹緊那羅王幾時當得阿耨多羅三藐三菩提？得成佛已號字何等？其佛國土莊嚴云何？諸菩薩眾以何莊嚴？所受用物復何相類？」

爾時世尊知是菩薩心之

【現代漢語翻譯】 現代漢語譯本 笑的因緣是什麼？ 我問那位具有殊勝十力（如來十力，佛所具有的十種智慧力量）的佛陀，我問那位身色猶如金山般光輝的佛陀， 我問那位證得功德頂峰的佛陀，為何爲了利益眾生而顯現笑容？』

這時，佛告訴大德阿難：『你現在看見那大樹緊那羅王（一種非人，似人而有角）的眾位夫人了嗎？她們現在在我這裡種下善根，真誠地發願要證得阿耨多羅三藐三菩提心（無上正等正覺之心），希望轉為男身，頂禮我的雙足嗎？』

阿難回答說：『已經看見了，世尊！』

佛告訴阿難：『緊那羅王的這些夫人們，因為這樣真誠地種植善根，在此命終后，捨棄女身，得成男身，往生到兜率天（欲界天之一），與彌勒菩薩（未來佛）共同守護我于無量阿僧祇劫（極長的時間單位）中所積累的無上正真道法。彌勒成佛時，她們還會供養彌勒佛，像這樣依次供養賢劫（現在這個時期）中的千佛，逐漸圓滿助益菩提之法。這大樹緊那羅王成佛時，這些女子將往生到他的佛國，那位如來佛會為她們授記（預言未來成佛）。』

這時，大樹緊那羅王說道：『世尊！現在佛世尊已經為我們做了偉大的佛事，清除了惡道，安住在善道，指示了菩提之道，安住在智慧大寶的寶藏中，成就一切出世間的善根，宣說了助益成就波羅蜜（到達彼岸的方法）的同伴，展示了善巧方便，勸發菩提心，使我們聽聞佛法充足，得到教導和利益，喜愛並深入佛法，全部都安住在不退轉之地。世尊！我們現在，應當知恩報恩，而不是不知恩。世尊！我們現在，即使用肉、血、髓、腦尚且不能報答佛恩，更何況是其餘的珍寶呢？』

這時，法會中有些菩薩生起這樣的念頭：『這大樹緊那羅王什麼時候才能證得阿耨多羅三藐三菩提？成佛后名號是什麼？他的佛國土莊嚴如何？諸位菩薩眾以什麼來莊嚴？所受用的物品又是什麼樣的？』

這時，世尊知道這些菩薩心中的想法……

【English Translation】 English version What is the cause of the smile? I asked the One with the victorious ten powers (Tathagata's ten powers, the ten wisdom powers possessed by the Buddha), I asked the One whose body color is like that of a golden mountain, I asked the One who has attained the peak of merit, 'Why do you show a smile for the benefit of sentient beings?'

At that time, the Buddha said to the Venerable Ananda: 'Do you now see the many wives of the Great Tree Kinnara King (a type of non-human being, resembling humans but with horns)? They are now planting good roots with me, sincerely vowing to attain Anuttara-Samyak-Sambodhi (the mind of unsurpassed complete and perfect enlightenment), hoping to transform into male bodies and prostrate at my feet?'

Ananda replied: 'I have seen them, World Honored One!'

The Buddha told Ananda: 'These wives of the Kinnara King, because of sincerely planting these good roots, after this life ends, will abandon their female bodies, attain male bodies, and be reborn in Tushita Heaven (one of the heavens in the desire realm), where they will join Maitreya Bodhisattva (the future Buddha) in guarding the unsurpassed, true, and genuine Dharma that I have accumulated over countless Asankhya kalpas (extremely long units of time). When Maitreya becomes a Buddha, they will also make offerings to Maitreya Buddha, and in this way, they will successively make offerings to the thousand Buddhas of the Bhadrakalpa (the present era), gradually fulfilling the Dharma that aids Bodhi. When this Great Tree Kinnara King becomes a Buddha, these women will be born in his Buddha-land, and that Tathagata Buddha will bestow predictions (predictions of future Buddhahood) upon them.'

At this time, the Great Tree Kinnara King said: 'World Honored One! Now the Buddha World Honored One has already done great Buddha-deeds for us, clearing away the evil paths, settling us in the good paths, indicating the path of Bodhi, settling us in the treasury of great wisdom, accomplishing all transcendental good roots, expounding on the companions who aid in accomplishing Paramitas (methods of reaching the other shore), demonstrating skillful means, encouraging the mind of Bodhi, enabling us to hear the Dharma sufficiently, receiving teachings and benefits, loving and deeply entering the Dharma, and all of us are settled in the ground of non-retrogression. World Honored One! We now, should know and repay kindness, and not be ungrateful. World Honored One! We now, even if we were to use our flesh, blood, marrow, and brains, we still could not repay the Buddha's kindness, let alone other treasures?'

At this time, some Bodhisattvas in the assembly had such thoughts: 'When will this Great Tree Kinnara King attain Anuttara-Samyak-Sambodhi? What will his name be after he becomes a Buddha? What will the adornments of his Buddha-land be like? With what will the Bodhisattva assembly be adorned? What will the objects they use be like?'

At this time, the World Honored One knew the thoughts in the minds of these Bodhisattvas...

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所念即便微笑。無量百千種種色光從面門出，普照十方恒河沙等諸佛世界，休息一切眾生苦已，遍至天世還來繞佛，滿千匝已從頂相入。

爾時阿難即從坐起頂禮佛足，右繞七匝在如來前，合掌住立而說偈言：

「我禮善逝未曾見，　　如是事相之微笑； 　遍照無量億世界，　　十方猶如恒河沙。 　帝釋、梵王及護世，　　日月珠火星光明； 　人尊光明普隱蔽，　　愿說以何因緣笑？ 　寂滅三惡諸苦惱，　　眾生離結得歡悅； 　人天得樂及餘眾，　　清凈眾生何緣笑？ 　誰有人天住大乘，　　誰當得證轉法輪； 　誰為得滿上菩提，　　勇健放斯凈妙光？ 　法王愿為我斷疑，　　及余諸天得無疑； 　大眾歡喜愿欲聞，　　為誰故現是微笑？」

爾時阿難偈問佛已，右繞三匝還複本座。爾時世尊猶如大龍，顧視十方告阿難言：「阿難！汝今見是大樹緊那羅王作廣博供養如來不？」

阿難白言：「已見。世尊！」

佛告阿難：「是大樹緊那羅王過六十八百千億劫已，當得作佛，號功德王光明如來、應供、正遍覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。國名無垢月，劫名有寶。阿難！是無垢月世界之地平等如掌，白琉璃為地，猶如月色極凈無垢，無諸

【現代漢語翻譯】 現代漢語譯本：心中所念之事立即引發了微笑。無數百千種顏色的光芒從佛的面門中射出，普照十方如恒河沙數般多的諸佛世界，平息一切眾生的痛苦之後，遍及天界，又返回來圍繞佛，滿了千匝之後從佛的頂相進入。

這時，阿難（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）立即從座位上起身，頂禮佛足，向右繞佛七圈，在如來面前合掌站立，並以偈頌說道：

『我禮敬善逝（Sugata，如來的稱號之一，意為『善於逝去者』），從未見過如此殊勝的微笑；遍照無量億個世界，十方世界猶如恒河沙數般眾多。 帝釋（Indra，佛教中的護法神）、梵王（Brahma，色界諸天之王）以及護世四天王，日月星辰的光明；在人尊（指佛陀）的光明面前都黯然失色，愿佛陀開示，因何緣故而微笑？ 寂滅三惡道（地獄、餓鬼、畜生）的諸般苦惱，眾生脫離煩惱束縛而獲得歡悅；人天眾生獲得安樂以及其餘眾生，清凈的眾生因何緣故而微笑？ 誰是人天之中安住于大乘（Mahayana，佛教宗派之一，強調普度眾生）者，誰將證得轉法輪（Dharmacakra，佛法的象徵，轉法輪意為傳播佛法）？ 誰將圓滿無上菩提（Anuttara-samyak-sambodhi，無上正等正覺，指最高的覺悟），以勇猛精進之心放出如此清凈美妙的光芒？ 法王（Dharmaraja，佛的尊稱）愿為我斷除疑惑，以及讓其餘諸天也能消除疑慮；大眾歡喜渴望聽聞，爲了誰的緣故而顯現如此微笑？』

這時，阿難以偈頌提問佛陀之後，向右繞佛三圈，返回原來的座位。這時，世尊猶如大龍一般，顧視十方，告訴阿難說：『阿難！你現在看見那棵大樹緊那羅王（Kinnara King，一種半人半獸的神）正在廣博地供養如來嗎？』

阿難回答說：『已經看見了，世尊！』

佛告訴阿難：『這棵大樹緊那羅王在經過六十八百千億劫之後，將成佛，佛號為功德王光明如來（Guna Raja Prabha Tathagata）、應供（Arhat，值得供養者）、正遍覺（Samyak-sambuddha，完全覺悟者）、明行足（Vidya-charana-sampanna，具有智慧和德行者）、善逝（Sugata，善於逝去者）、世間解（Lokavidu，瞭解世間一切事理者）、無上士（Anuttara，無與倫比者）、調御丈夫（Purusha-damya-sarathi，善於調伏眾生者）、天人師（Shasta deva-manushyanam，天和人的導師）、佛（Buddha，覺悟者）、世尊（Bhagavan，世間尊貴者）。國名無垢月，劫名有寶。阿難！這無垢月世界的大地平坦如手掌，以白琉璃為地，猶如月色般極其清凈無垢，沒有各種……』

【English Translation】 English version: The thought immediately brought forth a smile. Countless hundreds of thousands of various colored lights emanated from the Buddha's face, illuminating all the Buddha worlds in the ten directions, as numerous as the sands of the Ganges River. After pacifying the suffering of all sentient beings, they pervaded the heavens and returned to circumambulate the Buddha, completing a thousand circuits before entering through the crown of his head.

At that time, Ananda (one of the ten principal disciples of the Buddha, known for his exceptional memory) immediately rose from his seat, prostrated at the Buddha's feet, circumambulated him seven times to the right, stood before the Tathagata (another name for the Buddha) with palms joined, and spoke in verse:

'I pay homage to the Sugata (one of the titles of the Tathagata, meaning 'Well-gone'), I have never seen such a wondrous smile; illuminating countless billions of worlds, the ten directions are like the sands of the Ganges River. Indra (king of the gods in Buddhism), Brahma (the creator god in Hinduism, adopted into Buddhism), and the guardians of the world, the light of the sun, moon, jewels, fire, and stars; are all obscured by the light of the Honored One (referring to the Buddha), I pray that you explain, for what reason do you smile? The suffering of the three evil realms (hell, hungry ghosts, animals) is extinguished, sentient beings are liberated from their bonds and attain joy; humans and gods attain happiness, and other beings, for what reason do pure beings smile? Who among humans and gods dwells in the Mahayana (a major branch of Buddhism emphasizing universal salvation), who will attain the turning of the Dharma wheel (Dharmacakra, a symbol of Buddhism, turning the wheel means spreading the Dharma)? Who will fulfill the supreme Bodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment, the highest form of enlightenment), with courageous vigor emitting such pure and wondrous light? Dharmaraja (King of Dharma, an epithet for the Buddha), I pray that you dispel my doubts, and that all the other gods may also be free from doubt; the assembly rejoices and desires to hear, for whose sake is this smile manifested?'

At that time, after Ananda questioned the Buddha in verse, he circumambulated him three times to the right and returned to his original seat. Then, the World-Honored One, like a great dragon, looked in all ten directions and said to Ananda: 'Ananda! Do you now see that great tree, the Kinnara King (a mythical being, half-human, half-bird) making extensive offerings to the Tathagata?'

Ananda replied: 'I have seen it, World-Honored One!'

The Buddha said to Ananda: 'This great tree, the Kinnara King, after sixty-eight hundred thousand billion kalpas (aeons), will become a Buddha, named Guna Raja Prabha Tathagata (Merit King Light Thus Come One), Arhat (Worthy of Offerings), Samyak-sambuddha (Perfectly Enlightened One), Vidya-charana-sampanna (Endowed with Wisdom and Conduct), Sugata (Well-Gone), Lokavidu (Knower of the World), Anuttara (Unsurpassed), Purusha-damya-sarathi (Tamer of Men), Shasta deva-manushyanam (Teacher of Gods and Humans), Buddha (Enlightened One), Bhagavan (World-Honored One). His country will be named Immaculate Moon, and the kalpa will be named Possessing Treasure. Ananda! The land of this Immaculate Moon world will be as flat as the palm of a hand, with white beryl as its ground, as pure and immaculate as the color of the moon, without any...'

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荊棘瓦礫沙石，有妙寶臺住虛空中，諸菩薩等在地經行。時兩邊有功德王光明如來世尊像現，是諸菩薩見如來像即得是念：『一切諸法亦皆如像。』若有眾生於法有疑即問佛像，問佛像已便能受持得無生忍。一切眾生皆依虛空寶臺而住。彼佛國土無女人名，其國眾生皆悉化生。是國土中無飲食名，純法喜食。彼國土中無有餘乘純一大乘，一切眾生決定大乘。彼諸眾生無有毀禁及與威儀破正見者，一切眾生決定佛法。彼國無魔及與魔天、外道尼干諸異道等，不著諸見，乃至不住著于善見，一切眾生皆為深行空印所印。彼諸眾生人天無別，所受用物皆悉同等。是功德王光明如來壽十中劫，多所利益多所安樂利安天人，多有無量菩薩眷屬皆不退轉。

「是功德王光明如來欲涅槃時，授上精進菩薩記言：『是上精進菩薩！次於我后當得作佛，號大莊嚴如來乃至佛、世尊。』於是劫中佛寶、法寶、僧寶不斷，是故此劫名曰有寶。」

爾時大樹緊那羅王自聞受記，歡喜踴躍得未曾有，以大菩薩善根神力，欲令大眾發歡喜心增善根故，上升虛空高七多羅樹，以佛神力及己言辯，說是偈言：

「實性普攝一切法，　　其性如空無垢穢； 　知于如是妙道已，　　是一切佛最長子。 　猶如夢中有所見，　　無實可見悉虛

【現代漢語翻譯】 現代漢語譯本： 荊棘、瓦礫、沙石之地，卻有美妙的寶檯安住在虛空中，諸位菩薩在地上行走。當時兩邊顯現功德王光明如來世尊的法像，這些菩薩見到如來的法像，立刻生起這樣的念頭：『一切諸法也都是如法像一般虛幻不實。』如果有眾生對於佛法有所疑惑，就向佛像請問，請問佛像之後，便能接受並持守佛法，證得無生法忍。一切眾生都依靠虛空的寶臺而居住。那個佛國沒有『女人』這個名稱，那裡的眾生全部都是化生。那個國土中沒有『飲食』這個名稱，純粹以修習佛法所生之喜樂為食。那個國土中沒有其他的乘法，只有唯一的大乘佛法，一切眾生都決定修習大乘佛法。那些眾生沒有毀犯戒律以及威儀，也沒有破除正見的人，一切眾生都堅定地信奉佛法。那個國家沒有魔以及魔天、外道尼干（一種古印度外道）等其他異端，不執著于各種見解，乃至不執著於好的見解，一切眾生都以甚深的空性之印所印證。那些眾生，人和天人沒有區別，所受用的物品全部都相同。這位功德王光明如來的壽命有十個中劫，能夠利益和安樂眾生，利益和安樂天人和世人，擁有無量菩薩眷屬，而且都不會退轉。 『這位功德王光明如來將要涅槃的時候，給上精進菩薩授記說：『這位上精進菩薩！將在我之後成佛，名號為大莊嚴如來乃至佛、世尊。』在這個劫中，佛寶、法寶、僧寶不會斷絕，所以這個劫叫做有寶。』 當時大樹緊那羅王自己聽到授記，歡喜踴躍，得到了前所未有的喜悅，憑藉大菩薩的善根和神通之力，想要讓大眾生起歡喜心，增長善根，於是上升到虛空中，高達七多羅樹（一種樹名），憑藉佛的神力以及自己的辯才，說了這首偈語： 『實性普遍攝持一切法，它的本性如同虛空一樣沒有垢穢；知道像這樣微妙的道理之後，就是一切佛最年長的兒子。 猶如在夢中所見到的事物，沒有真實可見的，全部都是虛幻的。』

【English Translation】 English version: In a place of thorns, rubble, and sand, there is a wonderful jeweled platform dwelling in the empty sky, where all the Bodhisattvas walk on the ground. At that time, images of the World Honored One, the Tathagata of Merit King Light, appear on both sides. When these Bodhisattvas see the images of the Tathagata, they immediately have this thought: 'All dharmas are also like images.' If there are sentient beings who have doubts about the Dharma, they ask the Buddha image. After asking the Buddha image, they can receive and uphold the Dharma and attain the patience of non-origination. All sentient beings dwell relying on the jeweled platform in the empty sky. In that Buddha-land, there is no name for 'woman'; all the sentient beings there are born through transformation. In that land, there is no name for 'food'; they purely eat the joy of Dharma. In that land, there are no other vehicles, only the One Great Vehicle; all sentient beings are destined for the Great Vehicle. Those sentient beings do not violate precepts or have broken conduct or those who have destroyed right view; all sentient beings are determined in the Buddha-dharma. That country has no Mara, Mara heavens, heretical Nigranthas (a type of ancient Indian heretics), or other heterodoxies; they do not cling to views, not even clinging to good views; all sentient beings are sealed with the seal of profound emptiness. Those sentient beings, there is no distinction between humans and devas; all the things they enjoy are the same. 'That Merit King Light Tathagata has a lifespan of ten intermediate kalpas, greatly benefiting and bringing peace and happiness to sentient beings, benefiting and bringing peace to devas and humans, and has countless Bodhisattva retinues, all of whom are non-retrogressing.' 'When that Merit King Light Tathagata is about to enter Nirvana, he bestows a prediction upon the Bodhisattva Supreme Diligence, saying: 'This Bodhisattva Supreme Diligence! After me, will become a Buddha, named Great Adornment Tathagata, even Buddha, World Honored One.' In this kalpa, the Buddha Jewel, Dharma Jewel, and Sangha Jewel will not be cut off; therefore, this kalpa is called Possessing Jewels.' At that time, the Kinnara King Great Tree, upon hearing the prediction, rejoiced and leaped for joy, obtaining what he had never had before. With the power of the great Bodhisattva's roots of goodness and spiritual power, wanting to cause the assembly to generate joy and increase their roots of goodness, he ascended into the empty sky, as high as seven Tala trees (a type of tree), and with the Buddha's spiritual power and his own eloquence, spoke this verse: 'The true nature universally encompasses all dharmas, its nature is like the empty sky, without defilement; having known such a wonderful path, is the eldest son of all Buddhas. Like something seen in a dream, there is nothing real to be seen, all is illusory.'

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妄； 　知解諸法如夢已，　　是于諸行無憂厭。 　猶如幻化之所現，　　像馬車步等兵眾； 　第一義中無有實，　　此陰如幻無堅實。 　色之體性如水沫，　　諸受猶如水泡現； 　其想猶如熱時焰，　　諸行無實如芭蕉。 　三有心意及與識，　　如來說是如幻化； 　知陰性空無所有，　　于諸行中無疲厭。 　四大諸界如法界，　　諸入喻如空聚落； 　如是解知諸法已，　　能持諸佛空法藏。 　善自調伏于財施，　　以空凈戒自調伏； 　忍性常盡無有相，　　精進勝妙常寂滅。 　禪性寂靜無戲論，　　智亦空寂無戲論； 　若有能入如是法，　　是名為度到彼岸。 　慈心無我無眾生，　　大悲清凈如虛空； 　大喜大舍悉空寂，　　是道梵道常最勝。 　是四所攝為最勝，　　如來說是能普攝； 　此攝所攝永解脫，　　彼得攝法之彼岸。 　眾生無我、無眾生，　　不得壽命及士夫； 　六根常自寂靜相，　　能如是知名菩薩！ 　無有菩薩有眾生，　　亦復不生無我慢； 　離二無著無戲論，　　是名無著實菩薩！ 　諸法無實猶浮雲，　　無有來者無去者； 　其體常住法界性，　　善逝如如而覺了。 　諸法非有亦非無，　　以因緣故諸法有； 　如電暫現尋覆滅，　　其心常樂如

【現代漢語翻譯】 現代漢語譯本 妄念： 如果理解諸法如夢幻一般，就不會對世間萬物感到憂愁和厭倦。 就像幻術變現出來的景象，如大象、駿馬、戰車和步兵等軍隊； 在第一義諦（Paramārtha，最高真理）中，一切都不是真實的，五蘊（skandha）就像幻象一樣，沒有堅實的本體。 色的體性就像水中的泡沫，諸受（vedanā，感受）猶如水泡一樣顯現； 其想（saṃjñā，知覺）猶如熱天時的陽焰，諸行（saṃskāra，意志）沒有實體，如同芭蕉樹一樣。 三有（trayo bhava，欲有、色有、無色有）的心意和意識，如來說它們如同幻化一般； 如果知道五蘊的自性是空無所有的，就不會對世間萬物感到疲憊和厭倦。 四大（catvāri mahābhūtāni，地、水、火、風）諸界如同法界（dharmadhātu，一切法的本體），諸入（āyatana，感覺器官和對像）比喻為空曠的村落； 像這樣理解諸法之後，就能持有諸佛的空性法藏。 善於調伏自己，樂於佈施財物，用空性的清凈戒律來調伏自己； 安忍的體性是常盡無相的，精進殊勝美妙，常處於寂滅之中。 禪定的體性是寂靜的，沒有戲論，智慧也是空寂的，沒有戲論； 如果有人能夠進入這樣的法，這就被稱為度過生死苦海，到達彼岸（pāramitā，波羅蜜）。 慈心沒有自我，沒有眾生，大悲心清凈如同虛空； 大喜和大舍都是空寂的，這條道路是梵天之道，永遠是最殊勝的。 這四種（慈、悲、喜、舍）所包含的是最殊勝的，如來說這是能夠普遍攝受一切的； 這種攝受所包含的能夠永遠解脫，他們獲得了攝受之法的彼岸。 眾生之中沒有自我，沒有眾生，也找不到壽命和士夫（pudgala，補特伽羅，人）； 六根（ṣaḍ indriyāṇi，眼、耳、鼻、舌、身、意）常常是寂靜的，能夠像這樣認知的就是菩薩！ 沒有菩薩，也沒有眾生，也不會產生我慢； 遠離二元對立，沒有執著，沒有戲論，這被稱為沒有執著的真實菩薩！ 諸法沒有實體，如同浮雲，沒有來處，也沒有去處； 它的本體常住於法界之性，善逝（Sugata，佛的稱號）如實地覺悟了。 諸法不是實有，也不是虛無，因為因緣和合，諸法才顯現； 如同閃電短暫出現，隨即消失，其心常常安樂如如不動。

【English Translation】 English version Delusion: Knowing all dharmas (phenomena) as dreams, one is without sorrow or weariness towards all actions. Like the manifestations of illusion, such as armies of elephants, horses, chariots, and infantry; In the ultimate truth (Paramārtha), there is no reality; these skandhas (aggregates) are like illusions, without solidity. The nature of form (rūpa) is like a water bubble, feelings (vedanā) appear like water bubbles; Perception (saṃjñā) is like a mirage in hot weather, volitions (saṃskāra) are unreal like a banana tree. The mind and consciousness of the three realms of existence (trayo bhava) are said by the Tathāgata (如來，one of the titles of the Buddha) to be like illusions; Knowing the nature of the skandhas to be empty and without substance, one is without fatigue or weariness towards all actions. The four great elements (catvāri mahābhūtāni) are like the dharmadhātu (法界，the realm of all dharmas), the sense bases (āyatana) are likened to empty villages; Having understood all dharmas in this way, one can hold the empty dharma treasure of all Buddhas. Well-disciplined in generosity, self-controlled with empty and pure precepts; The nature of patience is always exhausted and without characteristics, diligence is supremely wonderful and always in quiescence. The nature of dhyana (禪那，meditation) is tranquil and without elaboration, wisdom is also empty and without elaboration; If one can enter such a dharma, it is called crossing over to the other shore (pāramitā). Loving-kindness is without self and without beings, great compassion is pure like space; Great joy and great equanimity are all empty and quiescent, this path is the Brahma path, always the most supreme. These four (loving-kindness, compassion, joy, equanimity) encompassed are the most supreme, the Tathāgata says they can universally encompass all; What is encompassed by this encompassing is eternally liberated, they attain the other shore of the encompassing dharma. Among beings, there is no self, no beings, one cannot find a life or a person (pudgala); The six sense organs (ṣaḍ indriyāṇi) are always in a state of quiescence, one who can recognize this is called a Bodhisattva! There is no Bodhisattva, there are no beings, and there is no arising of pride in self; Free from duality, without attachment, without elaboration, this is called a truly unattached Bodhisattva! All dharmas are unreal like floating clouds, there is no coming and no going; Its essence abides in the nature of the dharmadhātu, the Sugata (善逝，one of the titles of the Buddha) awakens to it as it is. All dharmas are neither existent nor non-existent, because of conditions, dharmas exist; Like lightning appearing briefly and then disappearing, the mind is always joyful and unmoving.

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是觀。 　心行非色不可捉，　　世間如是同叵捉； 　若知心性本清凈，　　無有結使諸闇冥。 　說身如木如墻壁，　　癡無有主如瓦礫； 　能如是知本性已，　　更不作心依倚身。 　口說清凈猶如風，　　猶如山谷中響聲； 　知諸音聲亦如是，　　于諸音聲不染欲。 　住在空虛不墮落，　　虛空無住亦無處； 　知于諸法如空已，　　如是眾生住于如。 　虛空本無生及燒，　　千萬億劫而不燒； 　知于諸法如虛空，　　彼至百千界離燒。 　須彌輪圍及諸山，　　大城村邑及草木； 　能知是等如虛空，　　神通遠至千億界。 　地大、水、火及風大，　　四大猶之如虛空； 　能知此等皆平等，　　勇健乘空千億界。 　三界所有諸音聲，　　勝妙增上及中下； 　無量百千億劫說，　　不見本性知所在。 　彼勝無有別異相，　　雖知不能覺於心； 　心意等同入寂靜，　　諸如來等同於法。 　百千萬劫修善根，　　本為菩薩修行時； 　知菩提同一切法，　　彼得受記大名稱。 　諸法境界性自凈，　　如來境界無有量； 　如是知于平等已，　　持德如是得授記。 　今我無有色、受陰，　　想、思、行陰亦如是！ 　解知菩提得授記，　　不受陰記界入記。 　其所得忍本空寂，　　

【現代漢語翻譯】 現代漢語譯本 這是觀想的內容： 心和行為並非有形之物，無法捉摸，世間萬物也同樣難以捉摸； 如果知道心性原本清凈，就沒有煩惱和黑暗。 說身體如同木頭或墻壁，愚癡的人沒有主見如同瓦礫； 能夠這樣瞭解事物的本性之後，就不會再用心去依賴身體。 口說的清凈就像風一樣，就像山谷中的回聲； 知道各種聲音也是如此，對於各種聲音不產生貪戀。 安住在空虛之中不會墮落，虛空沒有住所也沒有處所； 瞭解一切事物都如同虛空之後，眾生就能安住在真如之中。 虛空原本沒有生起和燃燒，即使經過千萬億劫也不會被燒燬； 瞭解一切事物都如同虛空，他們到達百千世界也能遠離燃燒。 須彌山（Sumeru）：佛教宇宙觀中的中心山，輪圍山（Cakravāla）：圍繞世界的鐵圍山，以及各種山、大城、村莊和草木； 能夠知道這些都如同虛空，神通就能遠達千億世界。 地大、水大、火大和風大，這四大元素也如同虛空； 能夠知道這些都是平等的，就能勇敢地乘著虛空到達千億世界。 三界（Triloka）：欲界、色界、無色界中所有的聲音，無論是殊勝美妙、增上、還是中等或下等； 即使經過無量百千億劫的訴說，也無法見到本性，不知道它在哪裡。 那殊勝的本性沒有差別之相，即使知道也不能用心去覺察； 心意等同於進入寂靜，諸如來（Tathagata）等同於法。 經過百千萬劫修習善根，原本是爲了菩薩（Bodhisattva）修行的時候； 知道菩提（Bodhi）與一切法相同，他們就能得到授記，獲得大名聲。 一切法的境界，其自性是清凈的，如來的境界是無量的； 像這樣瞭解平等之後，保持德行就能得到授記。 現在我沒有色陰（Rūpa-skandha）、受陰（Vedanā-skandha），想陰（Samjñā-skandha）、思陰（Samskāra-skandha）、行陰（Vijñāna-skandha）也是如此！ 理解並瞭解菩提就能得到授記，不受五陰（Pañca-skandha）、十二入（Dvādaśa-āyatana）、十八界（Astadasha-dhatu）的限制。 他們所得到的忍辱，其本性是空寂的。

【English Translation】 English version This is contemplation: The mind and its actions are not physical and cannot be grasped, just as the world is equally elusive; If one knows that the nature of the mind is originally pure, there will be no afflictions or darkness. Saying the body is like wood or a wall, a foolish person is without a master like rubble; Having understood the nature of things in this way, one will no longer rely on the body with the mind. The purity spoken from the mouth is like the wind, like the echo in a mountain valley; Knowing that all sounds are also like this, one does not become attached to desires for various sounds. Dwelling in emptiness, one does not fall, emptiness has no dwelling and no place; Having understood all dharmas (phenomena) as emptiness, beings dwell in Suchness (Tathata). Emptiness originally has no birth or burning, and will not be burned even after trillions of kalpas (aeons); Knowing all dharmas as emptiness, they reach a hundred thousand worlds and are free from burning. Mount Sumeru (Sumeru): the central mountain in Buddhist cosmology, Cakravāla (Cakravāla): the iron ring of mountains surrounding the world, and various mountains, large cities, villages, and vegetation; Being able to know these as emptiness, supernatural powers can reach billions of worlds. The earth element, water element, fire element, and wind element, these four great elements are also like emptiness; Being able to know that these are all equal, one can bravely ride the emptiness to billions of worlds. All sounds in the three realms (Triloka): the desire realm, the form realm, and the formless realm, whether they are superior, excellent, increasing, or medium and low; Even after speaking for countless hundreds of thousands of trillions of kalpas, one cannot see the original nature and does not know where it is. That superior nature has no different characteristics, even if one knows it, one cannot perceive it with the mind; The mind and intention are equal to entering stillness, all Tathagatas (Tathagata) are equal to the Dharma. After cultivating good roots for hundreds of thousands of kalpas, originally when practicing as a Bodhisattva (Bodhisattva); Knowing that Bodhi (Bodhi) is the same as all dharmas, they can receive prediction and gain great fame. The realm of all dharmas, its nature is pure, the realm of the Tathagata is immeasurable; Having understood equality in this way, maintaining virtue can receive prediction. Now I have no form skandha (Rūpa-skandha), feeling skandha (Vedanā-skandha), perception skandha (Samjñā-skandha), volition skandha (Samskāra-skandha), or consciousness skandha (Vijñāna-skandha)! Understanding and knowing Bodhi can receive prediction, not being bound by the five skandhas (Pañca-skandha), the twelve ayatanas (Dvādaśa-āyatana), or the eighteen dhatus (Astadasha-dhatu). The forbearance they obtain, its nature is empty and still.

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忍及與盡等無二； 　是無量名無生忍，　　如是則得於授記。 　無有能盡于無盡，　　盡問不起一切法； 　通達忍已得授記，　　無句入句無有相。 　實無有數無二邊，　　無有異作當作實； 　若如是者佛授記，　　今我性等一切法。 　己性無我等空性，　　菩提之性猶虛空； 　若能如是得授記，　　是名邪行非正行。 　若以心意而修行，　　平等法中行勝行； 　是等皆悉在地住，　　我今在上空中住。 　知住地者不同等，　　不著三界智轉增； 　是故得授無上記。」

爾時大樹緊那羅王說此偈已從虛空下，頂禮佛足合掌向佛，如是白言：「世尊！為我已作佛事，授我滿足無上道記。世尊！我於過世所修諸行則為不空，我為不誑所作諸行。」

爾時大眾中，有菩薩摩訶薩作是念言：「是大樹緊那羅王！於何佛所初種善根？彼佛如來號字何等？」

是時天冠菩薩知諸菩薩心之所念，白言：「世尊！是大樹緊那羅王於何佛所初種善根發菩提心？彼佛世尊號字何等？」

爾時佛告天冠菩薩：「善男子！乃往過世無量無邊阿僧祇劫，復過無量無邊阿僧祇劫，彼時有佛，號曰寶聚如來、應供、正遍覺乃至佛、世尊！是佛世界名凈莊嚴，劫名凈潔。是寶聚如來、應、正遍覺，其菩

【現代漢語翻譯】 現代漢語譯本 忍辱以及證得涅槃等同於無二的境界； 這就是無量之名的無生法忍（Anutpattika-dharma-kshanti，對諸法不生不滅的深刻理解），能夠如此便可獲得佛的授記（Vyakarana，對未來成佛的預言）。 沒有任何事物能夠窮盡那無盡的真理，從對『盡』的疑問中，一切法自然顯現； 通達無生法忍之後便能得到授記，無需言語便能領悟真諦，其中沒有表象。 實際上，真理沒有數量，超越二元對立的邊際，沒有異樣的造作，一切皆是真實的顯現； 如果能夠這樣理解，佛便會給予授記，當下我的自性便等同於一切法。 自身的自性、無我（Anatta，佛教中對沒有永恒不變的自我的教義）等同於空性（Sunyata，佛教中對一切事物皆無自性的教義），菩提（Bodhi，覺悟）的自性如同虛空； 如果有人認為這樣就能得到授記，這便是邪行而非正行。 如果以分別心和意識去修行，在平等的法性中追求殊勝的修行； 這些人仍然停留在地上的境界，而我現在已經安住在虛空中。 知曉安住的境界是不同的，不執著于欲界、色界、無色界這三界，智慧便會增長； 因此能夠獲得無上的授記。」

當時，大樹緊那羅王（Mahavriksha Kinnara Raja，一位緊那羅神）說完這偈頌后，從虛空中降下，頂禮佛足，合掌向佛，這樣說道：『世尊！您已經為我做了佛事，授予我圓滿無上菩提道的授記。世尊！我在過去世所修的種種善行並非徒勞，我所做的一切並非虛妄。』

當時，大眾中有一位菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）心想：『這位大樹緊那羅王最初是在哪位佛的座下種下善根的呢？那位如來（Tathagata，佛的稱號之一）的名號是什麼呢？』

這時，天冠菩薩（Devala-mukuta Bodhisattva，一位菩薩）知曉了諸位菩薩心中的想法，便對佛說：『世尊！這位大樹緊那羅王最初是在哪位佛的座下種下善根併發菩提心的呢？那位佛世尊（Bhagavan，佛的稱號之一）的名號是什麼呢？』

當時，佛告訴天冠菩薩：『善男子！在過去無量無邊阿僧祇劫（Asamkhya kalpas，極長的時間單位）之前，更早之前的無量無邊阿僧祇劫，那時有一尊佛，名號為寶聚如來（Ratna-ketu Tathagata）、應供（Arhat，值得供養的人）、正遍覺（Samyak-sambuddha，正等正覺）乃至佛、世尊！那尊佛的世界名為凈莊嚴，劫名為凈潔。那位寶聚如來、應、正遍覺，他的菩

【English Translation】 English version Patience and the attainment of cessation are non-dual; This is the Anutpattika-dharma-kshanti (unborn dharma forbearance) of immeasurable names, and thus one obtains the prediction of Buddhahood (Vyakarana). Nothing can exhaust the inexhaustible; from the question of 'cessation,' all dharmas arise; Having penetrated forbearance, one obtains the prediction; without words, one enters the meaning, without appearances. In reality, there is no number, no duality, no extremes; there is no different action, no action to be done, only reality; If it is so, the Buddha predicts, 'Now my nature is equal to all dharmas.' One's own nature, non-self (Anatta) is equal to emptiness (Sunyata), the nature of Bodhi (enlightenment) is like space; If one thinks that in this way one obtains the prediction, this is wrong practice, not right practice. If one cultivates with mind and intention, seeking superior practice in equal dharma; These beings all dwell on the ground, while I now dwell in the sky. Knowing that dwelling places are not equal, not attached to the three realms, wisdom increases; Therefore, one obtains the unsurpassed prediction.'

Then, the Kinnara King Mahavriksha (Great Tree Kinnara King) spoke this verse and descended from the sky, prostrated at the Buddha's feet, and with palms together, said to the Buddha: 'World Honored One! You have already done the work of a Buddha for me, granting me the prediction of complete and unsurpassed Bodhi. World Honored One! The practices I cultivated in past lives were not in vain, and all that I have done is not false.'

At that time, among the assembly, a Bodhisattva-Mahasattva (great Bodhisattva) thought: 'In the presence of which Buddha did this Kinnara King Mahavriksha first plant roots of goodness? What is the name of that Tathagata (one of the titles of a Buddha)?'

Then, the Bodhisattva Devala-mukuta (Crown of Gods Bodhisattva), knowing the thoughts in the minds of the Bodhisattvas, said to the Buddha: 'World Honored One! In the presence of which Buddha did this Kinnara King Mahavriksha first plant roots of goodness and generate the mind of Bodhi? What is the name of that Bhagavan (another title of a Buddha)?'

At that time, the Buddha told the Bodhisattva Devala-mukuta: 'Good man! In the past, immeasurable, boundless Asamkhya kalpas (incalculable eons), and even beyond immeasurable, boundless Asamkhya kalpas, there was a Buddha named Ratna-ketu Tathagata (Jewel Banner Thus Come One), Arhat (Worthy of Offerings), Samyak-sambuddha (Perfectly Enlightened One), and so on, Buddha, World Honored One! That Buddha's world was named Pure Adornment, and the kalpa was named Pure and Clean. That Ratna-ketu Tathagata, Arhat, Samyak-sambuddha, his Bodhi

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薩眾有六十億，一切皆是無量精進，得陀羅尼，不退無上正真之道。其佛壽命六十億歲。彼國土中所受用物，皆悉具足琉璃所成，如兜率天飲食豐多，土無餘乘純一大乘。

「爾時有轉輪大王，名尼泯陀羅，四域自在，有四萬夫人千子具足，勇健妙色能伏他眾。是時尼泯陀羅王請寶聚如來及菩薩僧，滿一億歲施諸所安，衣服、飲食、床敷、醫藥一切樂具，作于如是無量供養。供如來已成此善根，及四萬夫人並諸千子，復有八萬四千眾生，同發無上正真道心。發道心已，復更滿於一億歲中，以諸樂具恒常供養寶聚如來。過是后已舍于王位授最長子，名曰凈戒，自舍國位，彼佛法中剃除鬚髮以信出家。如是千子轉相禪位各各出家，唯除最小王子名曰覺悲，正法治國不加兵仗，善得自在統領國土。

「善男子！爾時尼泯陀羅王及其諸子既出家已，寶聚如來初中及后所說諸法悉能受持。善男子！汝意云何？謂異人乎？勿有疑也。彼轉輪王尼泯陀羅，即今大樹緊那羅王是。其王諸子，今皆修行于菩薩道善男子是。大樹緊那羅王于彼寶聚如來法中初發無上菩提心，自是之後，不離見佛、聞法、供僧，教化眾生，而不速疾取于無上正真之道。我今授是無上道記，當得作佛，號功德王光明如來。」

時天冠菩薩白言

【現代漢語翻譯】 現代漢語譯本 有六十億菩薩眾（薩眾，菩薩的另一種稱謂），他們都具有無量的精進心，獲得了陀羅尼（總持一切法而不忘失的智慧），在無上正真之道上永不退轉。那位佛的壽命有六十億歲。那個佛國世界裡所享用的一切物品，都是用琉璃構成的，就像兜率天（欲界天之一，彌勒菩薩所在之處）一樣飲食豐盛，國土上沒有其他乘（小乘），只有唯一的大乘佛法。

『當時有一位轉輪聖王（尼泯陀羅，以正法統治世界的君王），名叫尼泯陀羅（Nimindhara），在四方領域都擁有自在的權力，有四萬位夫人和一千個兒子，他們都勇猛健壯，容貌美好，能夠降伏其他眾人。當時，尼泯陀羅王邀請寶聚如來（Ratnakara）以及菩薩僧眾，用各種安樂之物，如衣服、飲食、床鋪、醫藥和一切娛樂用具，供養了整整一億年，做了這樣無量的供養。供養如來之後，他成就了這樣的善根，他的四萬位夫人和一千個兒子，以及八萬四千名眾生，都一同發起了無上正真道心。發起道心之後，他們又用各種娛樂用具，恒常供養寶聚如來整整一億年。過了這段時間之後，他捨棄了王位，傳給最年長的兒子，名叫凈戒（Śīlavisuddhi），自己捨棄了王位，在那位佛的佛法中剃除鬚髮，以信心出家。這樣，他的一千個兒子輪流禪讓王位，各自出家，只有最小的王子名叫覺悲（Bodhyāśraya），用正法治理國家，不使用武力，善於自在地統治國土。

『善男子！當時尼泯陀羅王和他的兒子們出家之後，寶聚如來最初、中間和最後所說的各種佛法，他們都能夠接受和奉持。善男子！你認為如何？是其他人嗎？不要懷疑。那位轉輪聖王尼泯陀羅，就是現在的大樹緊那羅王（Mahāvrkṣa-kinnararāja）。他的那些兒子，現在都在修行菩薩道。善男子！大樹緊那羅王在那位寶聚如來的佛法中，最初發起了無上菩提心，從那之後，不曾離開過見佛、聞法、供養僧眾、教化眾生，但他沒有迅速地證得無上正真之道。我現在授予他無上道的授記，他將來會成佛，佛號為功德王光明如來（Guṇarāja-prabhāsa-tathāgata）。』

當時，天冠菩薩（Dyaurīṭa-bodhisattva）說道

【English Translation】 English version There were sixty billion Bodhisattvas (Sa眾, another term for Bodhisattvas), all of whom possessed immeasurable diligence, obtained Dharani (the wisdom to uphold all Dharmas without forgetting), and never retreated from the unsurpassed, true, and correct path. That Buddha's lifespan was sixty billion years. All the objects of enjoyment in that Buddha-land were made of lapis lazuli, as abundant in food and drink as the Tusita Heaven (one of the heavens in the Desire Realm, where Maitreya Bodhisattva resides), and there was no other vehicle (Hinayana) in the land, only the One Great Vehicle of the Buddha Dharma.

『At that time, there was a Wheel-Turning King (尼泯陀羅, a king who rules the world with righteousness), named Nimindhara (尼泯陀羅), who had dominion over the four regions, with forty thousand consorts and a thousand sons, all of whom were brave, strong, and of beautiful appearance, capable of subduing others. At that time, King Nimindhara invited the Tathagata Ratnakara (寶聚如來) and the Sangha of Bodhisattvas, and for a full one hundred million years, he offered them all kinds of comforts, such as clothing, food, bedding, medicine, and all kinds of entertainment, making such immeasurable offerings. After making offerings to the Tathagata, he accomplished such good roots, and his forty thousand consorts and one thousand sons, as well as eighty-four thousand beings, all together aroused the unsurpassed, true, and correct Bodhi mind. After arousing the Bodhi mind, they continued to constantly offer the Tathagata Ratnakara with all kinds of entertainment for a full one hundred million years. After this period, he relinquished the throne and passed it on to his eldest son, named Śīlavisuddhi (凈戒), and he himself abandoned the throne, shaved his head and beard in that Buddha's Dharma, and left home with faith. Thus, his thousand sons took turns abdicating the throne and each left home, except for the youngest prince named Bodhyāśraya (覺悲), who governed the country with righteousness, without resorting to arms, and skillfully and freely ruled the land.

『Good man! After King Nimindhara and his sons had left home, they were able to receive and uphold all the Dharmas spoken by the Tathagata Ratnakara in the beginning, middle, and end. Good man! What do you think? Is it someone else? Do not doubt. That Wheel-Turning King Nimindhara is now the Kinnara King Mahāvrkṣa (大樹緊那羅王). His sons are now all practicing the Bodhisattva path. Good man! King Mahāvrkṣa aroused the unsurpassed Bodhi mind for the first time in the Dharma of that Tathagata Ratnakara, and since then, he has never been apart from seeing the Buddha, hearing the Dharma, making offerings to the Sangha, and teaching sentient beings, but he has not quickly attained the unsurpassed, true, and correct path. I now bestow upon him the prediction of unsurpassed enlightenment, and he will become a Buddha in the future, with the name Guṇarāja-prabhāsa-tathāgata (功德王光明如來).』

At that time, the Bodhisattva Dyaurīṭa (天冠菩薩) said:

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：「世尊！未曾有也，如來智慧不可思議，乃能知于如是久遠。」佛言：「如是。善男子！如汝所言，如來知見無量無邊。何以故？善男子！過去無量一切眾生，如來悉能知彼諸心，如是十方、如是處處、如是所作，若善不善及無記業，如是一切所有心轉，如來悉知；若現在起心，若善、不善、若無記心，如是十方、如是處處、如是所作，如來悉知。如來、應、正遍覺，所有知見如是無礙；若未來世一切眾生當起諸心，如來悉知。」

說是如來無礙智時，三萬二千眾生本未發心今始殷重發阿耨多羅三藐三菩提心。◎

◎爾時大樹緊那羅王請佛供養及諸菩薩、聲聞大眾七夜已訖，復更以諸所須樂具及其宮殿、園林場地悉以奉施，作如是言：「愿佛世尊屈意數來，憐愍我故，當大安樂、當大利益諸乾闥婆、緊那羅、摩睺羅伽。」

爾時大樹緊那羅王子名無垢眼，以寶珠網奉上如來，白言：「世尊！我緊那羅耽醉華香、耽醉歌舞、耽醉歡喜。唯愿世尊！當爲我等說所入法門；當令我等舍離狂醉，修集菩提助道之法。」

爾時世尊告緊那羅王子無垢眼：「賢士！自爾已去，我當護汝，令諸伎樂出六十四護助菩提妙法之音。何等六十四？所謂演出佈施之聲、戒聲、忍聲、進聲、禪聲、智慧之聲。慈聲、

【現代漢語翻譯】 現代漢語譯本： 『世尊！真是前所未有啊，如來的智慧真是不可思議，竟然能夠知曉如此久遠的事情。』佛說：『正是這樣。善男子！正如你所說，如來的知見是無量無邊的。為什麼呢？善男子！過去無量的一切眾生，如來完全能夠知曉他們所有的心念，像這樣十方、像這樣處處、像這樣所作所為，無論是善業、不善業還是無記業，像這樣一切所有的心念轉變，如來全部知曉；如果現在生起心念，無論是善、不善、還是無記心，像這樣十方、像這樣處處、像這樣所作所為，如來全部知曉。如來、應供、正遍知（Tathagata, Arhat, Samyak-sambuddha），所有的知見都是這樣沒有阻礙；如果未來世的一切眾生將要生起各種心念，如來全部知曉。』 在宣說如來無礙智慧的時候，三萬二千眾生原本沒有發起菩提心，現在開始殷切地發起阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi，無上正等正覺之心）。 當時，大樹緊那羅王（Maha-druma-kinnara-raja）請佛供養以及諸位菩薩（Bodhisattva）、聲聞（Śrāvaka）大眾七個夜晚完畢后，又將各種所需的樂器以及他的宮殿、園林場地全部奉獻出來，這樣說道：『愿佛世尊能夠屈尊時常光臨，因為憐憫我的緣故，將會給諸位乾闥婆（Gandharva）、緊那羅（Kinnara）、摩睺羅伽（Mahoraga）帶來巨大的安樂和巨大的利益。』 當時，大樹緊那羅王的王子名叫無垢眼（Vimala-netra），用寶珠網奉獻給如來，說道：『世尊！我緊那羅沉迷於花香、沉迷於歌舞、沉迷於歡喜。唯愿世尊！能夠為我們宣說所應進入的法門；能夠讓我們舍離狂醉，修集菩提助道之法。』 當時世尊告訴緊那羅王子無垢眼：『賢士！從今以後，我將守護你，讓各種伎樂發出六十四種護助菩提的妙法之音。哪六十四種呢？就是演出佈施之聲、戒聲、忍聲、進聲、禪聲、智慧之聲。慈聲、』

【English Translation】 English version: 『World Honored One! It is unprecedented, the wisdom of the Tathagata (如來, one who has thus come) is inconceivable, that he is able to know such distant past events.』 The Buddha said: 『It is so. Good man! As you say, the Tathagata's knowledge and vision are immeasurable and boundless. Why is that? Good man! The Tathagata is fully capable of knowing the minds of all sentient beings in the immeasurable past, like this in the ten directions, like this in every place, like this in all their actions, whether they are good deeds, bad deeds, or neutral deeds, like this all the transformations of their minds, the Tathagata knows them all; if a thought arises now, whether it is good, bad, or neutral, like this in the ten directions, like this in every place, like this in all their actions, the Tathagata knows them all. The Tathagata, Arhat (應供, worthy of offerings), Samyak-sambuddha (正遍知, perfectly enlightened one), all his knowledge and vision are unobstructed like this; if all sentient beings in the future will generate various thoughts, the Tathagata knows them all.』 While expounding the unobstructed wisdom of the Tathagata, thirty-two thousand sentient beings, who had not previously generated the aspiration for enlightenment, now earnestly generate the mind of anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment). At that time, the Kinnara King Great Tree (Maha-druma-kinnara-raja, 大樹緊那羅王) having completed his offering to the Buddha and the assembly of Bodhisattvas (菩薩, enlightenment beings) and Śrāvakas (聲聞, hearers) for seven nights, further offered all the musical instruments he possessed, as well as his palace, gardens, and grounds, saying: 『May the World Honored Buddha condescend to visit often, and out of compassion for me, bring great peace and great benefit to all the Gandharvas (乾闥婆, celestial musicians), Kinnaras (緊那羅, celestial musicians), and Mahoragas (摩睺羅伽, great serpents).』 At that time, the son of the Kinnara King Great Tree, named Vimala-netra (無垢眼, immaculate eye), offered a jeweled net to the Tathagata, saying: 『World Honored One! I, a Kinnara, am intoxicated with the fragrance of flowers, intoxicated with singing and dancing, intoxicated with joy. May the World Honored One! Please expound to us the Dharma gate that we should enter; may you enable us to abandon our intoxication and cultivate the practices that aid the path to Bodhi (菩提, enlightenment).』 At that time, the World Honored One said to the Kinnara prince Vimala-netra: 『Virtuous one! From now on, I will protect you, causing all musical performances to emit the sounds of sixty-four wonderful Dharma teachings that protect and aid Bodhi. What are the sixty-four? They are the sounds of giving, the sounds of precepts, the sounds of patience, the sounds of diligence, the sounds of meditation, the sounds of wisdom. The sounds of loving-kindness,』

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悲聲、喜聲、舍聲。四攝法聲、不忘無上菩提心聲、不厭生死聲、集善根聲。佛聲、法聲、比丘僧聲。念處聲、正斷聲、神足聲、根聲、力聲、覺聲、道聲。定聲、慧聲。無常聲、苦聲、無我聲。寂聲、無行聲、靜聲、無生聲、無起聲。如聲、法性聲、實際聲。無我聲、無眾生聲、無命聲。無丈夫聲、無人聲、無來聲、無去聲、無處聲、無住聲。空聲、無相聲、無愿聲。離聲、滅聲、無所有聲、因緣聲。無物聲、無聚聲、無依聲、護正法聲、降魔聲、善方便聲、教化眾生聲、如幻如化如電水月夢響之聲、法界破壞聲、如說如作聲、集諸善根而不忘失無放逸聲。如是，賢士！當令汝等諸樂音中出如是等六十四種護助菩提道法之聲，當令汝等得不放逸、滿助菩提法。」◎

大樹緊那羅王所問經卷第三 大正藏第 15 冊 No. 0625 大樹緊那羅王所問經

大樹緊那羅王所問經卷第四

姚秦龜茲三藏鳩摩羅什譯

◎爾時一切大眾得未曾有，合掌禮佛作如是言：「希有世尊！如來乃能善護念諸菩薩摩訶薩，以神通力而護持之。」

佛言：「如是如是！如汝所言，如來護念于諸菩薩。何以故？護念諸菩薩，即是護念一切眾生。汝諸正士！若佛如來護諸菩薩，即便為護一切眾生。何以

【現代漢語翻譯】 悲傷的聲音、喜悅的聲音、捨棄的聲音。四攝法（Four Embracing Dharmas）的聲音、不忘失無上菩提心（Anuttara-samyak-sambodhi-citta）的聲音、不厭倦生死的聲音、積聚善根的聲音。佛（Buddha）的聲音、法（Dharma）的聲音、比丘僧（Bhikshu Sangha）的聲音。念處（Smrtyupasthana）的聲音、正斷（Samyakprahana）的聲音、神足（Rddhipada）的聲音、根（Indriya）的聲音、力（Bala）的聲音、覺（Bodhyanga）的聲音、道（Marga）的聲音。禪定（Dhyana）的聲音、智慧（Prajna）的聲音。無常（Anitya）的聲音、苦（Duhkha）的聲音、無我（Anatma）的聲音。寂靜（Shanti）的聲音、無行（Asamskrta）的聲音、靜（Shama）的聲音、無生（Anutpada）的聲音、無起（Aja）的聲音。如（Tathata）的聲音、法性（Dharmata）的聲音、實際（Bhutakoti）的聲音。無我（Anatma）的聲音、無眾生（Nissattva）的聲音、無命（Nirjiva）的聲音。無丈夫（Nrpumsaka）的聲音、無人（Nrpudgala）的聲音、無來（Anagata）的聲音、無去（Agata）的聲音、無處（Asthana）的聲音、無住（Apratisthita）的聲音。空（Sunyata）的聲音、無相（Animitta）的聲音、無愿（Apranihita）的聲音。遠離（Viveka）的聲音、滅（Nirodha）的聲音、無所有（Akincanya）的聲音、因緣（Hetupratyaya）的聲音。無物（Avastu）的聲音、無聚（Asamkhata）的聲音、無依（Anasraya）的聲音、護持正法（Saddharma）的聲音、降伏魔（Mara）的聲音、善巧方便（Upaya-kausalya）的聲音、教化眾生（Sattvas）的聲音、如幻如化如電如水月如夢如響的聲音、法界（Dharmadhatu）破壞的聲音、如說如作的聲音、積聚諸善根而不忘失無放逸的聲音。像這樣，賢士們！應當使你們的各種樂音中發出像這樣等六十四種護助菩提道法（Bodhipathadharma）的聲音，應當使你們得到不放逸，圓滿輔助菩提之法。」 《大樹緊那羅王所問經》卷第三 大正藏第 15 冊 No. 0625 《大樹緊那羅王所問經》 《大樹緊那羅王所問經》卷第四 姚秦龜茲三藏鳩摩羅什譯 這時，一切大眾感到前所未有，合掌禮敬佛陀，這樣說道：『稀有啊，世尊！如來竟然能夠善於護念諸位菩薩摩訶薩（Bodhisattva-Mahasattva），以神通力來護持他們。』 佛陀說：『正是這樣，正是這樣！正如你們所說，如來護念諸位菩薩。為什麼呢？護念諸位菩薩，就是護念一切眾生。你們這些正士！如果佛陀如來護持諸位菩薩，那就是在護持一切眾生。為什麼呢？』

【English Translation】 Sound of sorrow, sound of joy, sound of equanimity. Sound of the Four Embracing Dharmas (Catuh-samgraha-vastu), sound of not forgetting the unsurpassed Bodhi mind (Anuttara-samyak-sambodhi-citta), sound of not being weary of birth and death, sound of accumulating roots of virtue. Sound of the Buddha, sound of the Dharma, sound of the Bhikshu Sangha. Sound of the mindfulness (Smrtyupasthana), sound of right effort (Samyakprahana), sound of the miraculous powers (Rddhipada), sound of the faculties (Indriya), sound of the powers (Bala), sound of the factors of enlightenment (Bodhyanga), sound of the path (Marga). Sound of meditation (Dhyana), sound of wisdom (Prajna). Sound of impermanence (Anitya), sound of suffering (Duhkha), sound of no-self (Anatma). Sound of tranquility (Shanti), sound of the unconditioned (Asamskrta), sound of stillness (Shama), sound of no arising (Anutpada), sound of no origination (Aja). Sound of suchness (Tathata), sound of the nature of reality (Dharmata), sound of the ultimate reality (Bhutakoti). Sound of no-self (Anatma), sound of no sentient beings (Nissattva), sound of no life (Nirjiva). Sound of no man (Nrpumsaka), sound of no person (Nrpudgala), sound of no coming (Anagata), sound of no going (Agata), sound of no place (Asthana), sound of no abiding (Apratisthita). Sound of emptiness (Sunyata), sound of signlessness (Animitta), sound of wishlessness (Apranihita). Sound of detachment (Viveka), sound of cessation (Nirodha), sound of nothingness (Akincanya), sound of conditions (Hetupratyaya). Sound of no thing (Avastu), sound of no aggregation (Asamkhata), sound of no reliance (Anasraya), sound of protecting the true Dharma (Saddharma), sound of subduing the demons (Mara), sound of skillful means (Upaya-kausalya), sound of teaching and transforming sentient beings (Sattvas), sound like illusion, like transformation, like lightning, like the moon in water, like a dream, like an echo, sound of the destruction of the Dharmadhatu, sound of speaking as one does, sound of accumulating all roots of virtue without forgetting and without negligence. Thus, O virtuous ones! You should cause such sounds, like these sixty-four kinds of sounds that protect and aid the Dharma of the path to Bodhi (Bodhipathadharma), to emanate from your various delightful sounds, and you should attain non-negligence and fully assist the Dharma of Bodhi.' The Sutra of the Question of King Drumakinnararaja, Volume Three Taisho Tripitaka Volume 15, No. 0625, The Sutra of the Question of King Drumakinnararaja The Sutra of the Question of King Drumakinnararaja, Volume Four Translated by Kumarajiva of the Yao Qin Dynasty from Kucha At that time, the entire assembly experienced something unprecedented, and with palms joined, they paid homage to the Buddha and said, 'Rare indeed, O World Honored One! The Tathagata is truly able to skillfully protect and remember all the Bodhisattva-Mahasattvas, and to uphold them with supernatural powers.' The Buddha said, 'So it is, so it is! As you say, the Tathagata protects and remembers all the Bodhisattvas. Why is that? Protecting and remembering all the Bodhisattvas is the same as protecting and remembering all sentient beings. O virtuous ones! If the Buddha Tathagata protects all the Bodhisattvas, then that is protecting all sentient beings. Why is that?'

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故？是菩薩為一切眾生髮大莊嚴，大莊嚴已，令無量眾生離生死餓，拔出安置令住正道。諸正士！是故汝等，我涅槃后應當守護于諸菩薩，若護菩薩當知則護諸眾生已。若菩薩施衣服、飲食、臥具、病藥，即是施與一切眾生。若以樂具施與菩薩，便為己施諸眾生已。何以故？是諸菩薩出息、入息常為一切諸眾生故。」

爾時欲界諸天、色界諸天、乾闥婆、摩睺羅等，及諸大眾，聞佛所說深心隨喜，以諸妙花、珍寶、瓔珞，種種末香散如來上。

爾時大樹緊那羅王作是念言：「今者如來及諸菩薩、大聲聞眾將欲還歸，以我神力從此而往，作大寶車令佛、菩薩、聲聞大眾乘之而去，我及眷屬當共牽車，則為具足供養如來。」

爾時大樹緊那羅王作是念已，即以天寶造作寶車，高五由旬、縱廣正等亦五由旬，眾寶間錯、無量寶樹以為莊嚴，於此車上為佛如來作師子座，莊嚴校飾上高七刃，敷置無量天諸寶衣，一切菩薩及諸聲聞各為設座，其諸天子、釋、梵、護世、乾闥婆等，為聽法者悉為設座。

爾時緊那羅王作大寶車及敷諸座已，合掌白言：「唯愿世尊及諸大眾就寶車坐，憐愍我故。」爾時世尊及諸菩薩、聲聞大眾、一切餘眾，悉坐寶車所敷座上。

爾時緊那羅王以佛神力及己神力，以是

【現代漢語翻譯】 現代漢語譯本：因此，菩薩爲了所有眾生髮起廣大的莊嚴，完成莊嚴后，使無量眾生脫離生死飢餓，將他們救拔出來安置在正道上。各位正士！因此你們，在我涅槃后應當守護這些菩薩，如果守護菩薩，要知道就是守護了一切眾生。如果菩薩佈施衣服、飲食、臥具、醫藥，就是佈施給一切眾生。如果用快樂的器具佈施給菩薩，就等於已經佈施給所有眾生了。為什麼呢？因為這些菩薩的一呼一吸，常常都是爲了所有眾生的緣故。」

當時，欲界諸天、色界諸天（Rūpadhātu Devas，佛教宇宙觀中位於欲界之上的天界）、乾闥婆（Gandharva，天界的樂神）、摩睺羅伽（Mahoraga，一種人身蛇首的生物）等，以及所有大眾，聽到佛陀所說的，內心深感歡喜，用各種美妙的花、珍寶、瓔珞，各種末香撒在如來身上。

當時，大樹緊那羅王（Mahāvrksa Kinnararāja，一種半人半鳥的神）心想：「現在如來以及各位菩薩、大聲聞眾將要返回，我用我的神力從這裡前往，製造一輛巨大的寶車，讓佛、菩薩、聲聞大眾乘坐而去，我和我的眷屬應當一起牽車，這樣就圓滿地供養了如來。」

當時，大樹緊那羅王這樣想后，就用天界的珍寶製造寶車，高五由旬（Yojana，古印度長度單位）、長寬相等也是五由旬，各種珍寶交錯鑲嵌，用無量的寶樹作為莊嚴，在這輛車上為佛如來設定獅子座，莊嚴修飾，高七刃（Ratna，古印度長度單位），鋪設無量天界的各種寶衣，為所有菩薩和各位聲聞分別設定座位，為各位天子、釋提桓因（Śakra，忉利天之主）、梵天（Brahmā，色界之主）、護世四天王（Lokapāla，守護世界的四位天王）、乾闥婆等聽法者，都設定了座位。

當時，緊那羅王制造好大寶車並鋪設好所有座位后，合掌說道：「希望世尊以及各位大眾登上寶車就座，爲了憐憫我的緣故。」當時，世尊以及各位菩薩、聲聞大眾、所有其餘的大眾，都坐在寶車上所鋪設的座位上。

當時，緊那羅王憑藉佛陀的神力以及自己的神力，用這

【English Translation】 English version: 'Therefore, Bodhisattvas generate great adornment for all sentient beings. Having generated great adornment, they liberate immeasurable sentient beings from the hunger of birth and death, rescuing and placing them on the right path. O noble ones! Therefore, after my Nirvana, you should protect these Bodhisattvas. If you protect Bodhisattvas, know that you have protected all sentient beings. If Bodhisattvas give clothes, food, bedding, and medicine, it is giving to all sentient beings. If you give joyful objects to Bodhisattvas, it is as if you have already given to all sentient beings. Why? Because the breath of these Bodhisattvas is always for the sake of all sentient beings.'

At that time, the devas of the Desire Realm, the Rūpadhātu Devas (Form Realm Devas, the heavens above the Desire Realm in Buddhist cosmology), Gandharvas (Gandharva, celestial musicians), Mahoragas (Mahoraga, a serpent-like deity with a human body and a snake's head), and all the assembly, hearing what the Buddha said, rejoiced deeply in their hearts, scattering various wonderful flowers, jewels, necklaces, and various powdered incense upon the Tathagata.

At that time, the Kinnara King Mahāvrksa (Mahāvrksa Kinnararāja, a deity that is half-human and half-bird) thought, 'Now that the Tathagata and the Bodhisattvas, and the great assembly of Shravakas are about to return, I will use my divine power to go from here and create a great treasure chariot, so that the Buddha, Bodhisattvas, and the assembly of Shravakas can ride in it. I and my retinue should pull the chariot together, which would be a complete offering to the Tathagata.'

At that time, having thought this, the Kinnara King Mahāvrksa immediately used heavenly treasures to create a treasure chariot, five yojanas (Yojana, an ancient Indian unit of distance) in height, and five yojanas in length and width, adorned with various interweaving treasures and countless jeweled trees. On this chariot, he set up a lion throne for the Buddha Tathagata, adorned and decorated to a height of seven ratnas (Ratna, an ancient Indian unit of length), and spread countless heavenly jeweled garments. He set up seats for all the Bodhisattvas and Shravakas, and seats for the devas, Śakra (Śakra, the lord of the Trāyastriṃśa Heaven), Brahmā (Brahmā, the lord of the Form Realm), the Four Lokapālas (Lokapāla, the four heavenly kings who guard the four directions), Gandharvas, and other listeners of the Dharma.

At that time, having created the great treasure chariot and set up all the seats, the Kinnara King, with palms together, said, 'May the World-Honored One and all the assembly be seated on the treasure chariot, out of compassion for me.' At that time, the World-Honored One, the Bodhisattvas, the assembly of Shravakas, and all the remaining assembly, all sat on the seats spread on the treasure chariot.

At that time, the Kinnara King, by the power of the Buddha and his own divine power, with this

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寶車置右掌中，上升虛空高七多羅樹。緊那羅王八千諸子及無量乾闥婆、緊那羅、摩睺羅伽，各以金瑣牽挽寶車游空而去。八萬四千諸緊那羅，作於八萬四千伎樂，在如來前引導而去，以諸偈頌並讚歎佛：

「足滿八萬及四千，　　是等緊那羅身形； 　清妙歌音和眾樂，　　讚歎如來實功德。 　最勝相好有威德，　　最勝妙色眾所愛； 　常住清凈實功德，　　世尊有是大功德。 　于上虛空侍左右，　　無有能見如來頂； 　猶如大山堅不動，　　有如是身可樂德。 　游空自在隨所至，　　導師有是大神力； 　猶如虛空凈無垢，　　世尊善斷脫結使。 　阿修羅等及羅剎，　　釋、梵、天王及凈居； 　日月星宿珠火光，　　毫相光明悉隱蔽。 　智慧力能如大海，　　發起眾生諸心行； 　三明普能照三界，　　頭頂敬禮世所敬。 　摧伏四魔諸結使，　　說四聖諦涅槃道； 　四神足、力、無所畏，　　如來行步最殊勝。 　祥徐進趣無傾動，　　常習調心住三昧； 　所說微妙悅世間，　　亦不依止是言說。 　言說柔軟善妙音，　　遠聞無量諸剎土； 　若有眾生聞是音，　　一切安樂生歡喜。 　三千世界諸海水，　　一毛孔中悉容受； 　終不惱觸水眾生，　　其神通力無損減。 　三千世

{ "translations": [ "現代漢語譯本", "寶車被放置在右掌之中，升到虛空中，高達七多羅樹（tala tree）。緊那羅王（Kinnara-raja，音樂天王）的八千個兒子以及無數的乾闥婆（Gandharva，天樂神）、緊那羅（Kinnara，歌神）、摩睺羅伽（Mahoraga，大蟒神），各自用金色的鎖鏈牽引著寶車在空中游行而去。八萬四千個緊那羅（Kinnara），演奏著八萬四千種樂器，在如來（Tathagata，佛）面前引導前行，用各種偈頌讚美佛：", "『雙足圓滿八萬又四千相，這些是緊那羅（Kinnara）的身形；", "清澈美妙的歌聲與各種樂器相和鳴，讚歎如來（Tathagata）真實的功德。", "最殊勝的相好具有威德，最殊勝美妙的顏色為大眾所喜愛；", "常住清凈真實的功德，世尊（Lokajyestha，世間最尊貴者）具有這樣的大功德。", "在上方的虛空中侍立在左右，沒有人能夠看見如來（Tathagata）的頭頂；", "猶如大山一樣堅固不動搖，具有這樣的身形和可喜的功德。", "在空中自在遊行到達任何地方，導師（Neta，引導者）具有這樣的大神力；", "猶如虛空一樣清凈沒有污垢，世尊（Lokajyestha）善於斷除各種煩惱結縛。", "阿修羅（Asura，非天）等以及羅剎（Rakshasa，惡鬼），釋提桓因（Sakra devanam Indra，帝釋天）、梵天王（Brahma-raja，大梵天王）以及凈居天（Suddhavasa）；", "日月星辰的光芒和珠寶火焰的光芒，都被佛的眉間白毫相的光明完全遮蔽。", "智慧的力量能夠像大海一樣深廣，發起眾生各種不同的心念和行為；", "三明（trividya，宿命明、天眼明、漏盡明）普遍照耀三界（trailokya，欲界、色界、無色界），向頭頂禮敬世間所尊敬的佛陀。", "摧伏四魔（catvari-mara，煩惱魔、五蘊魔、死魔、天魔）以及各種煩惱結縛，宣說四聖諦（catvari-arya-satya，苦、集、滅、道）涅槃（nirvana）之道；", "四神足（catvari-rddhipada，欲神足、勤神足、心神足、觀神足）、五力（panca-bala，信力、精進力、念力、定力、慧力）、四無所畏（catvari-vaisaradya，正等覺無畏、漏盡無畏、說障法無畏、說盡苦道無畏），如來（Tathagata）的行步最為殊勝。", "安詳緩慢地前進沒有傾斜動搖，常常修習調伏內心安住於三昧（samadhi，禪定）；", "所說的微妙法悅樂世間，也不依止於這些言語。", "言語柔和是善妙的聲音，遙遠地傳到無量無數的剎土（buddhaksetra，佛土）；", "如果有眾生聽見這個聲音，一切都安樂並生起歡喜心。", "三千大千世界（trisahasra-maha-sahasra-lokadhatu）的所有海水，都能在一個毛孔中完全容納；", "最終也不會惱害觸動水中的眾生，他的神通力量沒有絲毫的損減。", "三千世界'", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", ], "english_translations": [ "English version", "The precious chariot was placed in the right palm, ascending into the void, reaching a height of seven tala trees (tala tree). The eight thousand sons of Kinnara-raja (Kinnara-raja, King of Music Devas) and countless Gandharvas (Gandharva, celestial musicians), Kinnaras (Kinnara, celestial singers), and Mahoragas (Mahoraga, great serpent deities), each used golden chains to pull the precious chariot, traveling in the sky. Eighty-four thousand Kinnaras (Kinnara), playing eighty-four thousand musical instruments, led the way before the Tathagata (Tathagata, Thus Come One, Buddha), praising the Buddha with various verses:", "'Feet are full with eighty-four thousand marks, these are the forms of the Kinnaras (Kinnara);", "Clear and wonderful singing voices harmonize with various musical instruments, praising the true merits of the Tathagata (Tathagata).'", "The most supreme auspicious marks possess majestic virtue, the most supreme and wonderful colors are loved by all;", "Abiding in constant purity and true merit, the World Honored One (Lokajyestha, most venerable in the world) possesses such great merit.", "Attending on the left and right in the upper void, no one can see the crown of the Tathagata (Tathagata);", "Like a great mountain, firm and unmoving, possessing such a body and delightful virtues.", "Freely traveling in the sky, reaching any place, the Guide (Neta, leader) possesses such great divine power;", "Like the void, pure and without defilement, the World Honored One (Lokajyestha) is skilled at cutting off all afflictions and bonds.", "Asuras (Asura, demigods) and Rakshasas (Rakshasa, demons), Sakra devanam Indra (Indra, Lord of the Devas), Brahma-raja (Brahma-raja, Great Brahma King), and the Suddhavasa heavens (Suddhavasa, Pure Abodes);", "The light of the sun, moon, stars, and jewels, and the light of flames are all completely obscured by the light of the white hair mark between the Buddha's eyebrows.", "The power of wisdom is as deep and vast as the ocean, initiating various thoughts and actions in sentient beings;", "The three insights (trividya, knowledge of past lives, divine eye, extinction of outflows) universally illuminate the three realms (trailokya, desire realm, form realm, formless realm), bowing in reverence to the head of the Buddha, who is respected by the world.", "Subduing the four maras (catvari-mara, afflictions mara, skandhas mara, death mara, deva mara) and various afflictions and bonds, proclaiming the Four Noble Truths (catvari-arya-satya, suffering, accumulation, cessation, path) and the path to Nirvana (nirvana);", "The four bases of supernatural power (catvari-rddhipada, will, effort, mind, investigation), the five powers (panca-bala, faith, diligence, mindfulness, concentration, wisdom), the four fearlessnesses (catvari-vaisaradya, perfect enlightenment, extinction of outflows, declaring obstructive dharmas, declaring the path to the end of suffering), the steps of the Tathagata (Tathagata) are the most supreme.", "Serenely and slowly advancing without tilting or shaking, constantly practicing taming the mind and abiding in samadhi (samadhi, meditative concentration);", "The subtle Dharma spoken delights the world, and does not rely on these words.", "The speech is gentle and a wonderful sound, heard far away in countless Buddha-fields (buddhaksetra, Buddha-lands);", "If sentient beings hear this sound, all will be peaceful and joyful.", "All the seawater of the three-thousand great-thousand world (trisahasra-maha-sahasra-lokadhatu) systems can be completely contained in one pore;", "Ultimately, it will not harm or disturb the beings in the water, and his power of supernatural abilities will not be diminished in the slightest.", "Three thousand worlds" ] }

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界所有山，　　悉皆安置一毛中； 　往至無量千億界，　　然其身力無損減。 　又于無量百千劫，　　勤苦無量調伏施； 　善修學戒護諸根，　　忍辱、精進、禪、慧力。 　供養無量億諸佛，　　護持是諸佛所說； 　其心終不生疲厭，　　大慈大悲利益世。 　于無為中不卑下，　　于有為中不自高； 　猶如大地無傾動，　　住世法中如蓮花。 　諦觀察了諸法空，　　都無有相猶水月； 　如幻如化如水沫，　　亦如夢電熱炎相。 　實性無我無有人，　　極凈無燒無有主； 　猶如虛空凈無垢，　　一切有物如實性。 　一切諸因及與緣，　　流轉造法無有主； 　是能覺了菩提道，　　是故號之名為佛。 　是諸眾生獲大利，　　若見導師及聞者； 　彼終不畏墮惡道，　　是人常至於善道。 　我等今得供上人！　　一切皆供我亦供； 　以此迴向菩提心，　　愿使一切如人尊！ 　假令能量于虛空，　　能以毛滴盡海水； 　日月星宿墜虛空，　　無有能盡佛功德。」

爾時世尊乘于寶車，游空而去放金色光，是光遍照於此三千大千世界，王舍大城祇阇崛山光照倍明。

時王舍城阿阇世王及其夫人、眷屬、兵眾，諸比丘、比丘尼、優婆塞、優婆斯、婆羅門居士，見光瑞已，持諸香

【現代漢語翻譯】 現代漢語譯本 將整個世界所有的山，全部安置在一根毫毛之中； 前往無量千億的世界，然而他的身力卻沒有絲毫損減。 又在無量百千劫的時間裡，勤苦地進行無量的調伏和佈施； 善於修習戒律，守護諸根，具備忍辱、精進、禪定、智慧的力量。 供養無量億的諸佛，護持這些佛所說的法； 他的內心始終不生起疲憊厭倦，以大慈大悲之心利益世間。 在無為的境界中不感到卑微低下，在有為的境界中不自視高傲； 猶如大地一般不會傾斜動搖，安住於世間法中猶如蓮花一般清凈。 如實觀察了知諸法皆空，一切都無有實相，猶如水中的月亮； 如幻如化，如水泡，也如夢境、閃電、熱氣和幻影。 實性之中沒有我，沒有人，極其清凈，沒有煩惱的燃燒，沒有主宰； 猶如虛空一般清凈無垢，一切事物都如其本來的實性。 一切諸因以及諸緣，流轉造作諸法，沒有主宰； 能夠覺悟菩提之道，因此被稱為佛（Buddha）。 這些眾生能夠獲得大利益，如果見到導師（Buddha）或者聽聞佛法； 他們終究不會畏懼墮入惡道，這樣的人常常能夠到達善道。 我們現在能夠供養最上之人！一切都供養，我也供養； 以此功德迴向菩提心，愿使一切眾生都如人中之尊！ 假使能夠測量虛空，能夠用毫毛滴盡海水； 日月星辰墜落虛空，也沒有辦法窮盡佛（Buddha）的功德。」

這時，世尊（Lokasrestha）乘坐寶車，在空中游行而去，放出金色的光芒，這光芒遍照於此三千大千世界，王舍大城（Rajagrha）的祇阇崛山（Grdhrakuta）被照耀得更加明亮。

當時王舍城（Rajagrha）的阿阇世王（Ajatasatru）以及他的夫人、眷屬、兵眾，諸比丘（bhiksu）、比丘尼（bhiksuni）、優婆塞（upasaka）、優婆斯（upasika）、婆羅門（brahmanas）居士，見到這祥瑞的光芒之後，拿著各種香

【English Translation】 English version He places all the mountains in the world within a single hair; He travels to immeasurable billions of worlds, yet his physical strength is undiminished. Moreover, for immeasurable hundreds of thousands of kalpas (aeons), he diligently performs immeasurable taming and giving; He skillfully cultivates precepts, guards his senses, and possesses the power of patience, diligence, meditation, and wisdom. He makes offerings to immeasurable billions of Buddhas (Buddha), and upholds the teachings spoken by these Buddhas; His mind never gives rise to weariness or aversion, and with great compassion, he benefits the world. In the unconditioned (nirvana), he does not feel inferior, and in the conditioned (samsara), he does not consider himself superior; Like the earth, he is unmoving and unshaken, abiding in the worldly dharmas like a lotus flower. He truly observes and understands that all dharmas (phenomena) are empty, without any real form, like the moon in water; Like illusion, like transformation, like a water bubble, also like dreams, lightning, heat haze, and mirages. In reality, there is no self, no person, utterly pure, without burning afflictions, without a master; Like the sky, pure and without defilement, all things are in their true nature. All causes and conditions flow and create dharmas without a master; He is able to awaken to the path of Bodhi (enlightenment), therefore he is called Buddha (Buddha). These beings obtain great benefit if they see the guide (Buddha) or hear the teachings; They will ultimately not fear falling into evil paths, and such people will always reach good paths. We are now able to make offerings to the supreme one! Everything is offered, and I also offer; With this, I dedicate the merit to the mind of Bodhi, wishing that all beings may be like the honored ones among humans! Even if one could measure the sky, and empty the ocean with a hair's drop; And the sun, moon, and stars fall from the sky, one could not exhaust the merits of the Buddha (Buddha)."

At that time, the World Honored One (Lokasrestha) rode in a jeweled chariot, traveling in the sky and emitting golden light, which illuminated the entire three thousand great thousand worlds, making the city of Rajagrha (Rajagrha) and the mountain of Grdhrakuta (Grdhrakuta) shine even brighter.

At that time, King Ajatasatru (Ajatasatru) of Rajagrha (Rajagrha), along with his queen, retinue, soldiers, bhiksus (bhiksu), bhiksunis (bhiksuni), upasakas (upasaka), upasikas (upasika), brahmanas (brahmanas), and laypeople, seeing the auspicious light, held various incense

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花、末香、涂香、幢幡、寶蓋及諸伎樂，出王舍城往迎如來。既出城已，詣祇阇崛山，遙聞緊那羅所作樂音微妙歌聲，遍滿祇阇崛山之中。

爾時大樹緊那羅王以佛神力從於虛空下大寶車，安著祇阇崛山之中。爾時世尊從寶車下，詣自住房敷座而坐。時諸菩薩、大聲聞眾亦皆下車，禮如來足次第而坐。

爾時阿阇世王及夫人、婇女、內外眷屬，比丘、比丘尼、優婆塞、優婆斯、婆羅門居士，各以所持諸供養具供養如來，䠒跪合掌問訊：「世尊！將無疲耶？安善游耶？」問訊已畢卻坐一面。

爾時天冠菩薩白言：「世尊！是大樹緊那羅王及緊那羅眾，牽如來車乘空來此得幾所福？」

佛言：「善男子！是大樹緊那羅王及余眷屬發道心者，從今已往當得五通，乃至成佛。從一佛土至一佛土，不離見佛、聞法、供僧，世世所生常識宿命，得善好辯音聲美妙，亦不捨離教化眾生，世世所生勤護正法勤化眾生。」

爾時阿阇世王語大樹緊那羅王：「緊那羅王！快得善利，如來今者嘆汝功德。緊那羅王！汝之功德我亦冀望同有少分？」

時大樹緊那羅王語阿阇世王：「大王當知，我所有功德，悉施於汝及諸眾生。何以故？大王！菩薩所有諸功德事，悉與一切眾生共之。何以故？大王！菩薩之

【現代漢語翻譯】 現代漢語譯本： 花、末香、涂香、幢幡、寶蓋以及各種樂器，從王舍城出發，前去迎接如來（Tathagata，如來）。到達城外后，前往祇阇崛山（Grdhrakuta Mountain，鷲峰山），遠遠地就聽見緊那羅（Kinnara，一種天神，善於音樂）演奏的美妙音樂和歌聲，遍佈整個祇阇崛山。 當時，大樹緊那羅王（Great Tree Kinnara King）憑藉佛的神力，從空中降下巨大的寶車，安置在祇阇崛山中。這時，世尊（World-Honored One，佛的尊稱）從寶車上下來，前往自己的住所，在鋪設好的座位上坐下。諸位菩薩（Bodhisattva，覺悟的有情）、大聲聞眾（Great Sravakas，佛陀的弟子）也都下了車，禮拜如來的雙足，然後依次坐下。 當時，阿阇世王（Ajatasatru，古印度摩揭陀國王）以及他的夫人、宮女、內外眷屬，還有比丘（Bhikkhu，出家男眾）、比丘尼（Bhikkhuni，出家女眾）、優婆塞（Upasaka，在家男居士）、優婆夷（Upasika，在家女居士）、婆羅門（Brahman，古印度祭司階層）居士，各自拿著自己所準備的各種供養品來供養如來，跪著合掌問候：『世尊！您是否感到疲憊？旅途是否安好？』問候完畢后，退到一旁坐下。 這時，天冠菩薩（Heavenly Crown Bodhisattva）稟告說：『世尊！這位大樹緊那羅王以及緊那羅大眾，牽引如來的車乘從空中來到這裡，能獲得多少福報？』 佛說：『善男子！這位大樹緊那羅王以及他的眷屬中發菩提心的人，從今以後將獲得五神通，乃至最終成佛。他們將從一個佛土到另一個佛土，不離見佛、聞法、供僧，世世代代出生都能記得前世的經歷，得到美好動聽的辯才和聲音，也不會捨棄教化眾生，世世代代都勤奮地守護正法，勤奮地教化眾生。』 當時，阿阇世王對大樹緊那羅王說：『緊那羅王！你真是獲得了極大的利益，如來現在讚歎你的功德。緊那羅王！你的功德我也希望能夠分得少許。』 當時，大樹緊那羅王對阿阇世王說：『大王應當知道，我所有的功德，全部施捨給您以及所有眾生。為什麼呢？大王！菩薩所有的功德，都與一切眾生共同分享。為什麼呢？大王！菩薩的

【English Translation】 English version: Flowers, powdered incense, scented paste, banners, jeweled canopies, and various musical instruments were brought from Rajagriha (Wangshecheng, capital of Magadha) to welcome the Tathagata (Rulai, Thus Come One). Having left the city, they went to Grdhrakuta Mountain (Qizheju Mountain, Vulture Peak Mountain), and from afar they heard the subtle music and songs performed by the Kinnaras (Jinnaraluo, a type of celestial being skilled in music), filling the entire Grdhrakuta Mountain. At that time, the Great Tree Kinnara King (Dashu Jinnaraluo Wang) used the Buddha's spiritual power to descend a great jeweled chariot from the sky, placing it in the middle of Grdhrakuta Mountain. Then, the World-Honored One (Shizun, Buddha's honorific title) descended from the jeweled chariot and went to his dwelling, sitting on the prepared seat. The Bodhisattvas (Pusa, enlightened beings), the Great Sravakas (Dashengwenzhong, great disciples who heard the Buddha's teachings), also descended from the chariot, bowed at the feet of the Tathagata, and sat down in order. At that time, King Ajatasatru (Ajasheshi Wang, King of Magadha), along with his queen, consorts, inner and outer relatives, Bhikkhus (Biqiu, monks), Bhikkhunis (Biqiuni, nuns), Upasakas (Youposai, male lay devotees), Upasikas (Youposiyi, female lay devotees), Brahmins (Poluomen, priestly class), and householders, each with their respective offerings, offered them to the Tathagata, knelt with palms together, and inquired: 'World-Honored One! Are you not weary? Have you traveled in peace?' After inquiring, they sat down to one side. Then, the Heavenly Crown Bodhisattva (Tianguan Pusa) said: 'World-Honored One! How much merit does this Great Tree Kinnara King and the Kinnara assembly gain by pulling the Tathagata's chariot through the air to this place?' The Buddha said: 'Good man! This Great Tree Kinnara King and those of his retinue who have aroused the aspiration for enlightenment will, from now on, attain the five supernormal powers, and eventually become Buddhas. They will go from one Buddha-land to another, never departing from seeing the Buddha, hearing the Dharma, and making offerings to the Sangha. In every lifetime, they will remember their past lives, attain eloquent and beautiful voices, and will not abandon teaching and transforming sentient beings. In every lifetime, they will diligently protect the True Dharma and diligently transform sentient beings.' At that time, King Ajatasatru said to the Great Tree Kinnara King: 'Kinnara King! You have truly gained great benefit, as the Tathagata now praises your merits. Kinnara King! I also hope to share a small portion of your merits.' Then, the Great Tree Kinnara King said to King Ajatasatru: 'Great King, you should know that all my merits are given to you and all sentient beings. Why? Great King! All the meritorious deeds of a Bodhisattva are shared with all sentient beings. Why? Great King! The Bodhisattva's

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法無所慳吝，所有功德悉施眾生，其心喜悅無熱無惱。大王當知，菩薩以此功德迴向於一切智，亦為育養一切眾生。何以故？大王！菩薩護念諸眾生故，修行菩提為眾生依。大王！汝今亦得獲大善利，得佛世尊、文殊師利為善知識，親近聽聞，不實無明、黑闇翳障、逆罪疑心、熱惱除滅，得大法明；得法明故，無有惱熱安隱而住。是故大王！當自克厲成作法器，若聞於法乃至一句，不忘不失名護正法。」

爾時天冠菩薩白佛言：「世尊！菩薩成就幾法能為法器？」

是時佛告天冠菩薩：「善男子！菩薩法器有三十二。何等三十二？佛所護持是菩提心器。專心質直是無偽器。增長志意是善根器。修行于道是菩提柱器。正意思念是多聞器。慧是出道器。進是集義器。施是大富器。戒是滿愿器。忍是三十二丈夫相器。進是一切佛法之器。禪是練心器。慧是度障器。大慈是等諸眾生器；大悲是救拔貧窮器；大喜是喜樂佛法器；大舍是舍離愛恚器。善知識是諸善根器。修進多聞是般若波羅蜜器。出家是離縛礙之器。阿練兒處是少事務無惱亂器。樂於寂靜是諸禪定神通之器。四攝法是化眾生器。護持諸法是照明器。陀羅尼是聞於一切未聞法器。辯才是斷一切疑器。唸佛是得見諸佛器。無惱害心是護一切善根之器。空法

【現代漢語翻譯】 現代漢語譯本：對於佛法沒有絲毫慳吝，將所有功德全部施與眾生，內心充滿喜悅，沒有煩惱和憂愁。大王您應當知道，菩薩用這些功德迴向於一切智慧（ सर्वज्ञता, sarvajñatā，指佛陀的智慧），也是爲了養育一切眾生。為什麼呢？大王！菩薩因為守護和關懷所有眾生，所以修行菩提（बोधि, bodhi，覺悟）是爲了成為眾生的依靠。大王！您現在也能夠獲得巨大的利益，得到佛世尊（Buddha-lokanātha，佛陀）和文殊師利（मञ्जुश्री, Mañjuśrī，智慧的象徵）作為善知識（kalyāṇa-mitra，指引正道的良師益友），親近他們聽聞佛法，從而使虛妄不實的無明（avidyā，對事物真相的迷惑）、黑暗的遮蔽、逆罪的疑慮、熱惱都得以消除，獲得大法的光明；因為獲得大法光明，所以沒有煩惱和憂愁，能夠安穩地住于正道。因此，大王！應當自我勉勵，成為堪受佛法的法器，如果聽聞佛法，哪怕只是一句，也不忘記不丟失，這叫做守護正法。

這時，天冠菩薩（Ratna-mukuta Bodhisattva）對佛說：『世尊！菩薩成就哪些法才能成為法器呢？』

這時，佛告訴天冠菩薩：『善男子！菩薩成為法器有三十二種條件。是哪三十二種呢？受到佛所護持的是菩提心器。專心致志、質樸正直是無偽器。增長志向和意願是善根器。修行于道是菩提柱器。正確地意思念是多聞器。智慧是出道器。精進是集義器。佈施是大富器。持戒是滿愿器。忍辱是三十二大丈夫相器。精進是一切佛法之器。禪定是煉心器。智慧是度障器。大慈是平等對待一切眾生器；大悲是救拔貧窮困苦器；大喜是喜悅佛法器；大舍是舍離愛和嗔恚器。善知識是諸善根器。修習精進和多聞是般若波羅蜜（prajñāpāramitā，通過智慧到達彼岸）器。出家是脫離束縛障礙之器。阿蘭若（araṇya，寂靜處）處是少事務無惱亂器。樂於寂靜是諸禪定神通之器。四攝法是教化眾生器。護持諸法是照明器。陀羅尼（dhāraṇī，總持）是聽聞一切未聞之法器。辯才是斷除一切疑惑器。唸佛是得見諸佛器。沒有惱害之心是守護一切善根之器。空法

【English Translation】 English version: Without any stinginess towards the Dharma, bestowing all merits upon sentient beings, with a heart full of joy, free from heat and affliction. Great King, you should know that Bodhisattvas dedicate these merits to omniscient wisdom (sarvajñatā, all-knowingness, referring to the wisdom of the Buddha), and also to nurture all sentient beings. Why? Great King! Because Bodhisattvas protect and care for all sentient beings, they cultivate Bodhi (बोधि, bodhi, enlightenment) to become a refuge for sentient beings. Great King! You can now also obtain great benefits, having the World Honored One (Buddha-lokanātha, the Buddha) and Mañjuśrī (मञ्जुश्री, Mañjuśrī, the embodiment of wisdom) as your good teachers (kalyāṇa-mitra, virtuous friends who guide one on the right path), drawing near to them to hear the Dharma, thereby eradicating false and unreal ignorance (avidyā, delusion about the true nature of reality), the darkness of obscurations, doubts about sinful actions, and afflictions, and obtaining the light of the Great Dharma; because of obtaining the light of the Great Dharma, there is no affliction or distress, and one can dwell peacefully in the right path. Therefore, Great King! You should encourage yourself to become a vessel capable of receiving the Dharma, and if you hear the Dharma, even just one sentence, do not forget it or lose it; this is called protecting the True Dharma.

At that time, Ratna-mukuta Bodhisattva asked the Buddha, 'World Honored One! What qualities must a Bodhisattva possess to become a vessel of the Dharma?'

Then, the Buddha told Ratna-mukuta Bodhisattva, 'Good man! There are thirty-two qualities that make a Bodhisattva a vessel of the Dharma. What are these thirty-two? Being protected by the Buddha is the vessel of Bodhicitta (the mind of enlightenment). Being focused, sincere, and upright is the vessel of non-hypocrisy. Increasing aspiration and intention is the vessel of good roots. Cultivating the path is the vessel of the pillar of Bodhi. Correctly contemplating is the vessel of vast learning. Wisdom is the vessel of exiting the path. Diligence is the vessel of accumulating righteousness. Generosity is the vessel of great wealth. Precepts are the vessel of fulfilling wishes. Patience is the vessel of the thirty-two marks of a great man. Diligence is the vessel of all Buddha-dharmas. Dhyana (meditation) is the vessel of training the mind. Wisdom is the vessel of crossing over obstacles. Great compassion is the vessel of equanimity towards all beings; great compassion is the vessel of rescuing the poor and distressed; great joy is the vessel of rejoicing in the Buddha-dharma; great equanimity is the vessel of abandoning love and hatred. Good teachers are the vessel of all good roots. Cultivating diligence and vast learning is the vessel of Prajñāpāramitā (prajñāpāramitā, perfection of wisdom). Renunciation is the vessel of liberation from bondage and obstacles. A secluded place (araṇya, a quiet place) is the vessel of few affairs and no disturbances. Rejoicing in tranquility is the vessel of all dhyanas and supernormal powers. The four means of attraction are the vessel of transforming sentient beings. Protecting and upholding the dharmas is the vessel of illumination. Dhāraṇī (dhāraṇī, mnemonic device) is the vessel of hearing all unheard dharmas. Eloquence is the vessel of cutting off all doubts. Mindfulness of the Buddha is the vessel of seeing all Buddhas. Having a mind free from harming is the vessel of protecting all good roots. The Dharma of emptiness

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是斷我見之器。因緣是舍諸所珍器。無生法忍是舍諸障礙授記器。緣不退地是無畏器。善男子！是為菩薩三十二法器。」

說是法時，十千眾生髮阿耨多羅三藐三菩提心，而作是言：「世尊！愿使眾生得是法器，亦令我等成此法器，如佛所說。」

爾時世尊告大樹緊那羅王：「善男子！汝還所止，汝諸眷屬或能憂悒？」緊那羅王白言：「世尊！若其菩薩有憂悒者，是則不名為菩薩也。何以故？世尊！能忍憂悒是名菩薩。世尊！云何菩薩有于憂悒？云何菩薩無有憂悒？」

佛告緊那羅王：「菩薩成就四法，則有憂悒應當覺知。何等四？聞有無量無邊眾生心生驚畏。聞受無量無邊生死心生驚畏。聞佛如來無量智慧心生驚畏。聞集無量福德莊嚴滿足相好心生驚畏。緊那羅王！菩薩成就是四法者則生憂悒。

「緊那羅王！菩薩成就四法心無憂悒，應當覺知。何等四？聞有無量無邊眾生，我當安置於涅槃道而無憂悒。聞無量生死而不驚畏，修諸善根心無憂悒。聞佛如來無量智已，我當成滿如是大智而無憂悒。聞集無量福德莊嚴成滿相好而無憂悒。是為四。

「緊那羅王！菩薩覆成就四法有于憂悒應當覺知。何等四？時時欲證於聲聞乘，時時欲證於緣覺乘。法欲滅時舍不護持，不勸他人令住菩提。

【現代漢語翻譯】 現代漢語譯本：是斷除我見的利器。因緣是捨棄一切所珍愛之物的利器。無生法忍是捨棄一切障礙和授記的利器。處於不退轉地是無所畏懼的利器。善男子！這就是菩薩的三十二種法器。」

當佛陀宣說此法時，一萬名眾生髮起了阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心），並且這樣說道：『世尊！愿一切眾生都能獲得這些法器，也讓我們能夠成就這些法器，如同佛陀所說的那樣。』

這時，世尊告訴大樹緊那羅王（Mahāvrksa-kinnararāja）：『善男子！你回到你所居住的地方吧，你的眷屬或許會感到憂慮不安？』緊那羅王回答說：『世尊！如果菩薩還有憂慮不安，那就不配稱為菩薩了。為什麼呢？世尊！能夠忍受憂慮不安才叫做菩薩。世尊！什麼樣的菩薩會有憂慮不安？什麼樣的菩薩沒有憂慮不安呢？』

佛陀告訴緊那羅王：『菩薩如果成就了四種法，就會產生憂慮不安，應當覺察。是哪四種呢？聽到有無量無邊的眾生，心中產生驚慌畏懼。聽到要承受無量無邊的生死輪迴，心中產生驚慌畏懼。聽到佛陀如來具有無量的智慧，心中產生驚慌畏懼。聽到積聚無量的福德，莊嚴圓滿的相好，心中產生驚慌畏懼。緊那羅王！菩薩如果成就這四種法，就會產生憂慮不安。』

『緊那羅王！菩薩如果成就四種法，心中就不會有憂慮不安，應當覺察。是哪四種呢？聽到有無量無邊的眾生，我應當安置他們于涅槃（nirvāṇa）之道，而沒有憂慮不安。聽到無量的生死輪迴而不驚慌畏懼，修習各種善根，心中沒有憂慮不安。聽到佛陀如來具有無量的智慧之後，我應當成就圓滿這樣的大智慧，而沒有憂慮不安。聽到積聚無量的福德，莊嚴圓滿的相好，而沒有憂慮不安。這就是四種。』

『緊那羅王！菩薩如果再成就四種法，就會產生憂慮不安，應當覺察。是哪四種呢？時時想要證得聲聞乘（Śrāvakayāna），時時想要證得緣覺乘（Pratyekabuddhayāna）。當佛法將要滅絕時，捨棄而不去護持，不勸導他人安住于菩提（bodhi）。』

【English Translation】 English version: It is a sharp weapon for severing the view of self. Conditioned arising (pratītyasamutpāda) is a sharp weapon for abandoning all cherished possessions. Acceptance of the non-origination of phenomena (anutpattika-dharma-kṣānti) is a sharp weapon for abandoning all obstacles and prophecies. The ground of non-retrogression is a weapon of fearlessness. Good man! These are the thirty-two Dharma instruments of a Bodhisattva.』

When this Dharma was spoken, ten thousand beings generated the mind of Anuttara-samyak-sambodhi-citta (anuttara-samyak-sambodhi-citta, unsurpassed perfect enlightenment), and said: 『World Honored One! May all beings attain these Dharma instruments, and may we also accomplish these Dharma instruments, as the Buddha has said.』

At that time, the World Honored One said to the Kinnara King Great Tree (Mahāvrksa-kinnararāja): 『Good man! Return to your dwelling place, your family members may be worried?』 The Kinnara King replied: 『World Honored One! If a Bodhisattva still has worries, then he is not worthy of being called a Bodhisattva. Why? World Honored One! Being able to endure worries is called a Bodhisattva. World Honored One! What kind of Bodhisattva has worries? What kind of Bodhisattva has no worries?』

The Buddha told the Kinnara King: 『If a Bodhisattva accomplishes four dharmas, then he will have worries and should be aware of them. What are the four? Hearing that there are immeasurable and boundless beings, the mind generates fear and dread. Hearing that one must endure immeasurable and boundless cycles of birth and death, the mind generates fear and dread. Hearing that the Thus Come One (Tathāgata) has immeasurable wisdom, the mind generates fear and dread. Hearing that one accumulates immeasurable merits, adorned with perfect marks and characteristics, the mind generates fear and dread. Kinnara King! If a Bodhisattva accomplishes these four dharmas, then he will generate worries.』

『Kinnara King! If a Bodhisattva accomplishes four dharmas, the mind will have no worries, and should be aware of them. What are the four? Hearing that there are immeasurable and boundless beings, I should place them on the path of Nirvana (nirvāṇa) without worry. Hearing of immeasurable cycles of birth and death without fear and dread, cultivating all kinds of good roots, the mind has no worries. Hearing that the Thus Come One (Tathāgata) has immeasurable wisdom, I should accomplish and fulfill such great wisdom without worry. Hearing of accumulating immeasurable merits, adorned with perfect marks and characteristics, without worry. These are the four.』

『Kinnara King! If a Bodhisattva further accomplishes four dharmas, he will have worries and should be aware of them. What are the four? Constantly desiring to attain the Śrāvakayāna (Śrāvakayāna), constantly desiring to attain the Pratyekabuddhayāna (Pratyekabuddhayāna). When the Dharma is about to perish, abandoning it without protecting it, not encouraging others to abide in Bodhi (bodhi).』

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是為四。

「緊那羅王！菩薩覆成四法無有憂悒，應當覺知。何等四？有逼切苦不捨菩提心。不生聲聞、緣覺心。寧捨身命不捨正法。乃至百由旬外勸人令發菩提之心。是為四。

「緊那羅王！菩薩覆成就四法則有憂悒，應當覺知。何等四？見來乞者生瞋呵咥。自樂安臥。不修多聞。若已聞法不為眾說。是為四。

「緊那羅王！菩薩覆成四法無有憂悒，應當覺知。何等四？見乞者已生善知識想無侵害心。不樂自樂常欲樂人。修集多聞無有厭足。所聞持法于大眾中廣為人說不期利養。是為四。

「緊那羅王！菩薩覆成四法則有憂悒。應當覺知。何等四？不集波羅蜜道。不修攝法。不勤精進教化眾生。于少功德自生知足，不修菩薩無量功德。是為四。

「緊那羅王！菩薩覆成四法則無憂悒，應當覺知。何等四？常勤精進修諸波羅蜜如救頭然。常勤精進集四攝法。常勤精進教化眾生。精進勤修滿諸功德，修集菩薩無量功德。是為四。」

爾時世尊說是四法已，遣大樹緊那羅王告阿阇世王：「大王！汝今聞說菩薩如是四句無憂法不？」

阿阇世王即白佛言：「聞已。世尊！」

「是故大王！若諸菩薩行菩提者，不應憂悒。」

阿阇世王白言：「世尊！云何菩薩修菩提

【現代漢語翻譯】 現代漢語譯本 這是四種情況。

『緊那羅王（Kinnara King，一種天神）！菩薩如果成就以下四法，就不會有憂愁，應當知曉。是哪四種？即使有逼迫的痛苦，也不捨棄菩提心（Bodhi mind，覺悟之心）。不生起聲聞（Śrāvaka，通過聽聞佛法而證悟的修行者）、緣覺（Pratyekabuddha，靠自己力量證悟的修行者）之心。寧可捨棄身命，也不捨棄正法（Dharma，佛法）。乃至在百由旬（Yojana，古印度長度單位）之外，也勸人發起菩提之心。這就是四種情況。』

『緊那羅王！菩薩如果成就以下四法，就會有憂愁，應當知曉。是哪四種？見到前來乞討的人，就生起嗔恨，呵斥打罵。自己貪圖安樂睡眠。不修習多聞。如果已經聽聞佛法，卻不為大眾宣說。這就是四種情況。』

『緊那羅王！菩薩如果成就以下四法，就不會有憂愁，應當知曉。是哪四種？見到乞討者，就生起善知識（Kalyāṇa-mitra，引導走向正道的良師益友）之想，沒有侵害之心。不貪圖自己的安樂，常常希望他人快樂。修集多聞，沒有厭足。將所聽聞的正法，在大眾之中廣為宣說，不期望得到利益供養。這就是四種情況。』

『緊那羅王！菩薩如果成就以下四法，就會有憂愁，應當知曉。是哪四種？不積聚波羅蜜（Pāramitā，到達彼岸的方法，即六度）之道。不修習四攝法（Saṃgraha-vastu，菩薩攝受眾生的四種方法）。不勤奮精進地教化眾生。對於少許功德，就自生滿足，不修習菩薩無量的功德。這就是四種情況。』

『緊那羅王！菩薩如果成就以下四法，就不會有憂愁，應當知曉。是哪四種？常常勤奮精進地修習諸波羅蜜，如同救頭燃。常常勤奮精進地積聚四攝法。常常勤奮精進地教化眾生。精進勤修，圓滿諸功德，修集菩薩無量的功德。這就是四種情況。』

這時，世尊說完這四法后，派遣大樹緊那羅王告訴阿阇世王（Ajātasattu，古印度摩揭陀國國王）: 『大王！您現在聽聞菩薩如此四句無憂法了嗎？』

阿阇世王立即對佛說：『聽聞了。世尊！』

『所以，大王！如果諸位菩薩行菩提道，就不應該憂愁。』

阿阇世王稟告說：『世尊！菩薩如何修菩提？』

【English Translation】 English version These are the four.

『Kinnara King! If a Bodhisattva (Bodhisattva, an enlightened being who postpones nirvana to help others) accomplishes these four things, he will have no worries and should be aware of them. What are the four? Not abandoning the Bodhi mind (Bodhi mind, the mind of enlightenment) even in the face of pressing suffering. Not giving rise to the mind of a Śrāvaka (Śrāvaka, a practitioner who attains enlightenment by hearing the Buddha's teachings) or a Pratyekabuddha (Pratyekabuddha, a practitioner who attains enlightenment on their own). Preferring to give up one's life rather than abandoning the Dharma (Dharma, the teachings of the Buddha). Even hundreds of yojanas (Yojana, an ancient Indian unit of distance) away, encouraging people to develop the Bodhi mind. These are the four.』

『Kinnara King! If a Bodhisattva accomplishes these four things, he will have worries and should be aware of them. What are the four? Becoming angry and scolding those who come to beg. Enjoying one's own comfortable sleep. Not cultivating extensive learning. Not preaching the Dharma to the masses after having heard it. These are the four.』

『Kinnara King! If a Bodhisattva accomplishes these four things, he will have no worries and should be aware of them. What are the four? Seeing beggars and thinking of them as good teachers (Kalyāṇa-mitra, a virtuous friend who guides one towards the right path), without any intention to harm them. Not enjoying one's own pleasure but always desiring the happiness of others. Cultivating extensive learning without ever being satisfied. Widely preaching the Dharma that one has heard to the masses without expecting any profit or offerings. These are the four.』

『Kinnara King! If a Bodhisattva accomplishes these four things, he will have worries and should be aware of them. What are the four? Not accumulating the path of the Pāramitās (Pāramitā, perfections or virtues). Not cultivating the four Saṃgraha-vastus (Saṃgraha-vastu, the four means of attracting beings). Not diligently and vigorously teaching sentient beings. Being content with little merit and not cultivating the immeasurable merits of a Bodhisattva. These are the four.』

『Kinnara King! If a Bodhisattva accomplishes these four things, he will have no worries and should be aware of them. What are the four? Always diligently and vigorously cultivating the various Pāramitās as if one's head were on fire. Always diligently and vigorously accumulating the four Saṃgraha-vastus. Always diligently and vigorously teaching sentient beings. Diligently and vigorously cultivating and fulfilling all merits, cultivating the immeasurable merits of a Bodhisattva. These are the four.』

At that time, after the World Honored One finished speaking these four things, he sent the Kinnara King Great Tree to tell King Ajātasattu (Ajātasattu, king of Magadha in ancient India): 『Great King! Have you now heard the Bodhisattva's four verses of worry-free Dharma?』

King Ajātasattu immediately said to the Buddha: 『I have heard them, World Honored One!』

『Therefore, Great King! If all Bodhisattvas practice the Bodhi path, they should not be worried.』

King Ajātasattu said: 『World Honored One! How does a Bodhisattva cultivate Bodhi?』

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行？」

爾時世尊為欲成滿緊那羅、乾闥婆、摩睺羅伽等諸樂音中所出法音，又欲報答阿阇世王所問菩薩修菩提行，而說偈頌以顯其義：

「若欲修行利益行，　　聞於法已如說行； 　修行菩提最勝行，　　行彼修時無憂悒。 　修安樂行為眾生，　　諸眾生中等行慈； 　修行菩提最勝行，　　彼無若干雜種行。 　為諸眾生修堅行，　　志意清凈修行者； 　修行菩提最勝行，　　彼行終不墮惡道。 　修于佈施放舍行，　　行於一切悉舍行； 　修行菩提最勝行，　　彼人無有慳吝行。 　修行凈戒寂靜行，　　身口清凈無垢行； 　修行菩提最勝行，　　彼終無有毀梵行。 　修行忍辱利益行，　　離於瞋恚過咎行； 　修行菩提最勝行，　　彼無瞋恚毒過行。 　修行精進力柱行，　　于生死中無厭行； 　修行菩提最勝行，　　彼終無有懈怠行。 　修于禪定三昧行，　　身心獨寂無鬧行； 　修行菩提最勝行，　　彼終無有憒鬧行。 　修行智慧菩提行，　　一切法行亦如是！ 　修行菩提最勝行，　　彼終無有不知行。 　修行慈心利益行，　　于諸眾生勝悲行； 　修行菩提最勝行，　　彼終無有害他行。 　修行空行寂靜行，　　無相、無愿清凈行； 　修行菩提最勝行，　　彼終無

【現代漢語翻譯】 現代漢語譯本： 『行嗎？』

這時，世尊爲了圓滿緊那羅（Kinnara，一種天神）、乾闥婆（Gandharva，一種天神）、摩睺羅伽（Mahoraga，一種天神）等各種樂音中所發出的佛法之音，又爲了回答阿阇世王（Ajatasattu，古印度國王）所提出的關於菩薩修習菩提之道的提問，於是說了以下偈頌來闡明其中的道理：

『如果想要修習利益眾生的行為，聽聞佛法后就要按照所說的去做；修習菩提最殊勝的行為，在修習的時候沒有憂愁和煩惱。 修習安樂的行為來利益眾生，在所有眾生中平等地施行慈悲；修習菩提最殊勝的行為，其中沒有各種混雜的行為。 爲了眾生修習堅定的行為，以清凈的意志來修習；修習菩提最殊勝的行為，這種行為最終不會墮入惡道。 修習佈施和放下的行為，實行一切都捨棄的行為；修習菩提最殊勝的行為，這種人沒有慳吝的行為。 修習清凈持戒和寂靜的行為，使身口清凈沒有污垢；修習菩提最殊勝的行為，這種人最終不會有毀壞梵行的行為。 修習忍辱和利益眾生的行為，遠離嗔恚和過錯的行為；修習菩提最殊勝的行為，這種人沒有嗔恚和毒害的行為。 修習精進和力量支柱般的行為，在生死輪迴中沒有厭倦；修習菩提最殊勝的行為，這種人最終沒有懈怠的行為。 修習禪定和三昧（Samadhi，一種精神集中狀態）的行為，使身心獨自寂靜沒有喧鬧；修習菩提最殊勝的行為，這種人最終沒有憒鬧的行為。 修習智慧和菩提的行為，一切佛法的行為也是這樣！修習菩提最殊勝的行為，這種人最終沒有無知的行為。 修習慈心和利益眾生的行為，對於所有眾生施行殊勝的悲心；修習菩提最殊勝的行為，這種人最終沒有損害他人的行為。 修習空性之行和寂靜之行，無相、無愿的清凈之行；修習菩提最殊勝的行為，這種人最終沒有……』

【English Translation】 English version: 『Is it right?』

At that time, the World Honored One, in order to fulfill the Dharma sounds emanating from the various musical sounds of the Kinnaras (a type of celestial musician), Gandharvas (a type of celestial musician), and Mahoragas (a type of celestial being), and also to answer King Ajatasattu's (an ancient Indian king) question about Bodhisattvas cultivating the path to Bodhi, spoke the following verses to reveal its meaning:

『If you wish to cultivate actions that benefit others, after hearing the Dharma, you should act as it is said; cultivating the most supreme practice of Bodhi, there is no worry or distress when practicing it. Cultivating actions of peace and happiness for the benefit of sentient beings, equally practicing loving-kindness among all beings; cultivating the most supreme practice of Bodhi, there are no various mixed actions in it. Cultivating steadfast actions for the sake of sentient beings, with a pure intention cultivating; cultivating the most supreme practice of Bodhi, that practice will never fall into evil paths. Cultivating the practice of generosity and letting go, practicing the act of relinquishing everything; cultivating the most supreme practice of Bodhi, that person has no miserly actions. Cultivating the practice of pure precepts and tranquility, purifying body and speech without defilement; cultivating the most supreme practice of Bodhi, that person will ultimately have no actions that violate pure conduct. Cultivating the practice of patience and benefiting others, being free from anger and faults; cultivating the most supreme practice of Bodhi, that person has no actions of anger and poisonous harm. Cultivating the practice of diligence and the pillar of strength, without weariness in the cycle of birth and death; cultivating the most supreme practice of Bodhi, that person ultimately has no lazy actions. Cultivating the practice of meditation and Samadhi (a state of mental concentration), making body and mind solitary and quiet without disturbance; cultivating the most supreme practice of Bodhi, that person ultimately has no agitated actions. Cultivating the practice of wisdom and Bodhi, all Dharma practices are also like this! Cultivating the most supreme practice of Bodhi, that person ultimately has no ignorant actions. Cultivating the practice of loving-kindness and benefiting others, practicing supreme compassion for all beings; cultivating the most supreme practice of Bodhi, that person ultimately has no actions that harm others. Cultivating the practice of emptiness and tranquility, the pure practice of no-form and no-desire; cultivating the most supreme practice of Bodhi, that person ultimately has no...』

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有所願行。 　修行真行實諦行，　　滿一切智具足行； 　修行菩提最勝行，　　彼終無有障礙行。 　修行信行歡喜行，　　善念思惟無亂行； 　修行菩提最勝行，　　彼終無有不信行。 　修行禪定解脫行，　　獲得五通之妙行； 　修行菩提最勝行，　　彼終無有掛礙行。 　修于佛行及法行，　　供給僧寶清凈行； 　修行菩提最勝行，　　彼有最上勝實行。 　修於法行及空行，　　教化一切眾生行； 　修行菩提最勝行，　　彼終無有止住行。 　修于因行果報行，　　斷於一切有邊行； 　修行菩提最勝行，　　彼終無有染著行。 　修行凈行無垢行，　　解脫一切結使行； 　修行菩提最勝行，　　彼終無有惱熱行。 　修于安隱解脫行，　　施諸眾生無畏行； 　修于菩提最勝行，　　彼有一切滿願行。 　修于日行及月行，　　猶如蓮花無污行； 　修行菩提最勝行，　　彼為人天所敬禮。 　修行釋行、梵王行，　　為滿白法之妙行； 　修行菩提最勝行，　　彼令魔軍怖畏行。 　修行上行及勝行，　　斷于貪慾瞋恚行； 　修行菩提最勝行，　　彼終無有瞋癡行。 　修行外道禁戒行，　　慧眼清凈之妙行； 　修行菩提最勝行，　　彼終無有妄想行。 　修于調伏寂靜行，　　無有

【現代漢語翻譯】 現代漢語譯本 有所願行。 修行真實不虛的行持，圓滿一切智慧，具足所有功德； 修行通往菩提（Bodhi，覺悟）的最殊勝的行持，最終沒有任何障礙能夠阻擋。 修行以信心為基礎的行持，充滿歡喜，善念不斷，思惟清晰，沒有散亂； 修行通往菩提（Bodhi，覺悟）的最殊勝的行持，最終不會有不信的情況發生。 修行禪定和解脫的行持，獲得五種神通的微妙能力； 修行通往菩提（Bodhi，覺悟）的最殊勝的行持，最終不會有任何牽掛和障礙。 修習佛陀的行持和佛法的行持，供養僧寶，保持清凈的行持； 修行通往菩提（Bodhi，覺悟）的最殊勝的行持，這才是最上等的殊勝實踐。 修習佛法的行持和空性的行持，教化一切眾生的行持； 修行通往菩提（Bodhi，覺悟）的最殊勝的行持，最終不會有停滯不前的狀態。 修習因果的行持，斷除一切有邊際的行持； 修行通往菩提（Bodhi，覺悟）的最殊勝的行持，最終不會有任何染著。 修行清凈無染的行持，解脫一切煩惱和束縛的行持； 修行通往菩提（Bodhi，覺悟）的最殊勝的行持，最終不會有任何惱怒和煩熱。 修習安穩解脫的行持，給予眾生無畏的行持； 修行通往菩提（Bodhi，覺悟）的最殊勝的行持，能夠圓滿一切願望。 修習如太陽和月亮般的行持，猶如蓮花般不被世俗污染的行持； 修行通往菩提（Bodhi，覺悟）的最殊勝的行持，會被人天所敬仰和禮拜。 修行釋提桓因（Śakra，帝釋天）和梵天（Brahmā）的行持，爲了圓滿清凈的善法； 修行通往菩提（Bodhi，覺悟）的最殊勝的行持，會讓魔軍感到恐懼。 修行至上和殊勝的行持，斷除貪慾和瞋恚的行持； 修行通往菩提（Bodhi，覺悟）的最殊勝的行持，最終不會有瞋恚和愚癡。 修行外道的禁戒行，擁有清凈慧眼的微妙行持； 修行通往菩提（Bodhi，覺悟）的最殊勝的行持，最終不會有妄想。 修習調伏和寂靜的行持，沒有...

【English Translation】 English version Having desired practices: Practicing the true and real conduct, fulfilling all wisdom, and possessing complete virtues; Practicing the most supreme conduct towards Bodhi (Enlightenment), ultimately there will be no obstacles to hinder it. Practicing the conduct based on faith, filled with joy, with good thoughts constantly arising, thinking clearly, and without distraction; Practicing the most supreme conduct towards Bodhi (Enlightenment), ultimately there will be no disbelief. Practicing the conduct of meditation and liberation, obtaining the wonderful abilities of the five supernormal powers; Practicing the most supreme conduct towards Bodhi (Enlightenment), ultimately there will be no attachments or hindrances. Cultivating the conduct of the Buddha and the Dharma, offering to the Sangha (community), maintaining pure conduct; Practicing the most supreme conduct towards Bodhi (Enlightenment), this is the most superior and excellent practice. Cultivating the conduct of the Dharma and emptiness, teaching and transforming all sentient beings; Practicing the most supreme conduct towards Bodhi (Enlightenment), ultimately there will be no state of stagnation. Cultivating the conduct of cause and effect, cutting off all conduct with boundaries; Practicing the most supreme conduct towards Bodhi (Enlightenment), ultimately there will be no attachments. Practicing pure and undefiled conduct, liberating from all afflictions and bonds; Practicing the most supreme conduct towards Bodhi (Enlightenment), ultimately there will be no vexation or heat. Cultivating the conduct of peace and liberation, giving sentient beings the conduct of fearlessness; Practicing the most supreme conduct towards Bodhi (Enlightenment), able to fulfill all wishes. Cultivating the conduct like the sun and moon, like a lotus flower unsoiled by the world; Practicing the most supreme conduct towards Bodhi (Enlightenment), will be revered and worshiped by humans and gods. Practicing the conduct of Śakra (ruler of the devas) and Brahmā (creator god), in order to fulfill pure and virtuous dharmas; Practicing the most supreme conduct towards Bodhi (Enlightenment), will cause the armies of Mara (demon) to feel fear. Practicing the supreme and excellent conduct, cutting off greed and hatred; Practicing the most supreme conduct towards Bodhi (Enlightenment), ultimately there will be no anger or ignorance. Practicing the precepts of external paths, possessing the wonderful conduct of clear wisdom eyes; Practicing the most supreme conduct towards Bodhi (Enlightenment), ultimately there will be no delusions. Cultivating the conduct of taming and tranquility, without...

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名色狂亂行； 　修行菩提最勝行，　　彼為人天所敬禮。 　修于易行利益行，　　斷於左道勝妙行； 　修行菩提最勝行，　　彼人常有智慧利。 　修行健行勤進行，　　能怖魔軍勇猛行； 　修行菩提最勝行，　　彼人道場無不知。 　修顯露行無屏行，　　得於陀羅尼妙行； 　修行菩提最勝行，　　彼人不失果報行。 　修于王行寂靜行，　　常一切時出家行； 　修行菩提最勝行，　　彼有如說修行行。 　修于長者及勝行，　　行於世間無勝行； 　修于方便相應行，　　舍于禪樂微妙行； 　修行菩提最勝行，　　彼終無有惱熱行。 　修於世行離世行，　　欲界、色界、無色行； 　修行菩提最勝行，　　彼終無有恐怖行。 　修于遍行一切行，　　滿足諸根善如行； 　修行菩提最勝行，　　彼智猶若如虛空。」

說是菩薩諸行法時，五百菩薩得無生法忍。阿阇世王及其眷屬，王舍城中婆羅門居士及緊那羅眷屬之中八千眾生，發阿耨多羅三藐三菩提心已，白言：「世尊！我等當於如上所說菩薩所行菩提諸行如說修行。」

爾時世尊語大樹緊那羅王：「汝今可去，還其所止。」

爾時大樹緊那羅王及其夫人並諸子息、一切眷屬，頂禮佛足右繞三匝，悔過世尊！作諸伎樂天雨眾

【現代漢語翻譯】 現代漢語譯本 沉溺於名色（nāma-rūpa，精神和物質現象）的狂亂行為； 修行菩提（bodhi，覺悟）最殊勝的行為，那人會被天人和人所尊敬。 修習容易實踐且利益眾生的行為，斷除邪道，奉行殊勝微妙的行為； 修行菩提最殊勝的行為，那人常有智慧的利益。 修習剛健的行為，勤奮精進，能夠使魔軍感到恐懼的勇猛行為； 修行菩提最殊勝的行為，那人在道場中的所作所為無人不知。 修習顯露的行為，沒有隱瞞，獲得總持（dhāraṇī，記憶和理解能力）的微妙行為； 修行菩提最殊勝的行為，那人不會失去果報。 修習王者般的寂靜行為，常常在一切時候奉行出家行為； 修行菩提最殊勝的行為，那人能如佛所說修行。 修習長者般的殊勝行為，在世間奉行無與倫比的行為； 修習與方便相應的行為，捨棄禪定的快樂和微妙的行為； 修行菩提最殊勝的行為，那人最終不會有惱怒和煩熱。 修習世間的行為，遠離世間的行為，欲界（kāmadhātu，慾望界）、色界（rūpadhātu，色界）、無色界（arūpadhātu，無色界）的行為； 修行菩提最殊勝的行為，那人最終不會有恐怖。 修習普遍的行為，一切的行為，滿足諸根，善行如儀； 修行菩提最殊勝的行為，那人的智慧猶如虛空。

當佛陀宣說菩薩的各種行為時，五百位菩薩證得了無生法忍（anutpattika-dharma-kṣānti，對法不生不滅的領悟）。阿阇世王（Ajātaśatru）和他的眷屬，王舍城（Rājagṛha）中的婆羅門（Brāhmana）居士以及緊那羅（Kiṃnara，一種非人）眷屬中的八千眾生，發起了阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心），說道：『世尊！我們應當如您所說，修行如上所說的菩薩所行的菩提諸行。』

這時，世尊告訴大樹緊那羅王：『你現在可以離開了，回到你所居住的地方。』

這時，大樹緊那羅王和他的夫人以及所有的子女眷屬，頂禮佛足，右繞佛三圈，向世尊懺悔！並演奏各種音樂，天降各種花雨。

【English Translation】 English version Engaged in the chaotic conduct of nāma-rūpa (name and form, mental and material phenomena); Cultivating the most excellent conduct of bodhi (enlightenment), that person is revered by gods and humans. Practicing conduct that is easy to perform and benefits beings, abandoning wrong paths, and engaging in sublime and wondrous conduct; Cultivating the most excellent conduct of bodhi, that person always has the benefit of wisdom. Practicing vigorous conduct, diligently striving forward, courageous conduct that can terrify the armies of Māra (demon); Cultivating the most excellent conduct of bodhi, that person's actions in the bodhimaṇḍa (place of enlightenment) are known by all. Practicing manifest conduct, without concealment, obtaining the wondrous conduct of dhāraṇī (retention and understanding); Cultivating the most excellent conduct of bodhi, that person does not lose the fruit of their actions. Practicing kingly, serene conduct, constantly engaging in renunciant conduct at all times; Cultivating the most excellent conduct of bodhi, that person practices as the Buddha teaches. Practicing the excellent conduct of an elder, engaging in unsurpassed conduct in the world; Practicing conduct that is in accordance with skillful means, abandoning the joy of dhyāna (meditation) and wondrous conduct; Cultivating the most excellent conduct of bodhi, that person ultimately has no vexation or heat. Practicing worldly conduct, abandoning worldly conduct, conduct of the kāmadhātu (desire realm), rūpadhātu (form realm), and arūpadhātu (formless realm); Cultivating the most excellent conduct of bodhi, that person ultimately has no fear. Practicing pervasive conduct, all conduct, fulfilling the faculties, virtuous conduct as it should be; Cultivating the most excellent conduct of bodhi, that person's wisdom is like the sky.

When the Buddha spoke of the various practices of the Bodhisattvas, five hundred Bodhisattvas attained anutpattika-dharma-kṣānti (the patience with the non-arising of phenomena). King Ajātaśatru (unborn enemy) and his retinue, Brahmins (priest caste) and lay followers in Rājagṛha (king's house), and eight thousand beings among the retinue of Kiṃnaras (a mythical creature), generated the mind of anuttarā-samyak-saṃbodhi-citta (unsurpassed perfect enlightenment), and said: 'World Honored One! We shall practice as you have said, the various practices of bodhi performed by the Bodhisattvas as described above.'

At that time, the World Honored One said to the Kiṃnara King Great Tree: 'You may now leave and return to your dwelling place.'

Then, the Kiṃnara King Great Tree, along with his queen, all his children and retinue, bowed at the feet of the Buddha, circumambulated the Buddha three times to the right, repented to the World Honored One! And played various musical instruments, and the heavens rained down various flowers.

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華，放大光明地六種動，即便還往詣香山中。

爾時釋提桓因白言：「世尊！是大樹緊那羅王乃能如是真實供佛，真實供法。」

佛言：「憍尸迦！不但于汝名為真實，普勝三千大千世界所有釋、梵、護世、天王、聲聞、緣覺，是緊那羅王真實殊勝。何以故？天主！菩薩發心已勝一切聲聞、緣覺。憍尸迦！無有能勝於菩薩者，唯除如來！何以故？從於菩薩出生如來！從於如來出生一切聲聞、緣覺。」

爾時釋提桓因於如來所聞是語已，涕泣流淚作如是言：「我今永為離於大乘。」

爾時瞿夷天子語釋提桓因：「父王天主！如是如是！一切諸行一切諸法，無有覆障從妄想起，不能發生無上正真大道之心，不能悲念一切眾生，不能修于大慈之心。父王天主今覆何言：『已入正位燒敗種子，於此大乘永非其器？』」

瞿夷天子說是語時，三十三天中五百天子，皆發無上正真道心。

爾時瞿夷天子白言：「世尊！我欲親見菩薩所行，百千萬億難行苦行，乃至然燈佛所得無生忍，愿佛少說，我等聞已如說修行當得是法？」

爾時世尊告瞿夷天子：「無有菩薩不種善根得無生忍；菩薩多種無量善根，然後乃得無生法忍。瞿夷天子！菩薩成就是四法者得無生法忍。何等四？諸佛平等。諸

【現代漢語翻譯】 現代漢語譯本：華（指花），放大光明地六種動（指六種震動），即便還往詣香山中。

爾時釋提桓因（Śakra Devānām Indra，帝釋天）白言：『世尊！是大樹緊那羅王（Mahāvrkṣa Kiṃnara-rāja，大樹緊那羅王）乃能如是真實供佛，真實供法。』

佛言：『憍尸迦（Kauśika，帝釋天的別稱）！不但于汝名為真實，普勝三千大千世界所有釋（Śakra，帝釋天）、梵（Brahmā，梵天）、護世（Lokapāla，護世四天王）、天王、聲聞（Śrāvaka，聲聞）、緣覺（Pratyekabuddha，緣覺），是緊那羅王真實殊勝。何以故？天主！菩薩（Bodhisattva，菩薩）發心已勝一切聲聞、緣覺。憍尸迦！無有能勝於菩薩者，唯除如來（Tathāgata，如來）！何以故？從於菩薩出生如來！從於如來出生一切聲聞、緣覺。』

爾時釋提桓因於如來所聞是語已，涕泣流淚作如是言：『我今永為離於大乘（Mahāyāna，大乘）。』

爾時瞿夷天子（Guhya devaputra，瞿夷天子）語釋提桓因：『父王天主！如是如是！一切諸行一切諸法，無有覆障從妄想起，不能發生無上正真大道之心，不能悲念一切眾生，不能修于大慈之心。父王天主今覆何言：『已入正位燒敗種子，於此大乘永非其器？』』

瞿夷天子說是語時，三十三天中五百天子，皆發無上正真道心。

爾時瞿夷天子白言：『世尊！我欲親見菩薩所行，百千萬億難行苦行，乃至然燈佛（Dīpaṃkara Buddha，燃燈佛）所得無生忍（anutpattika-dharma-kṣānti，無生法忍），愿佛少說，我等聞已如說修行當得是法？』

爾時世尊告瞿夷天子：『無有菩薩不種善根得無生忍；菩薩多種無量善根，然後乃得無生法忍。瞿夷天子！菩薩成就是四法者得無生法忍。何等四？諸佛平等。諸

【English Translation】 English version: Flowers, emitting great light, causing the six kinds of earth tremors, even returning to the Fragrant Mountain.

At that time, Śakra Devānām Indra (Śakra, Lord of the Gods) said, 'World Honored One! This Mahāvrkṣa Kiṃnara-rāja (Great Tree Kinnara King) is truly able to make offerings to the Buddha and the Dharma in truth.'

The Buddha said, 'Kauśika (another name for Śakra)! Not only to you is this considered true, but the Kinnara King is truly superior to all Śakra (Śakra, Lord of the Gods), Brahmā (Brahmā, the Creator), Lokapāla (Lokapāla, the Four Guardian Kings), heavenly kings, Śrāvakas (Śrāvaka, Hearers), and Pratyekabuddhas (Pratyekabuddha, Solitary Buddhas) in the entire three thousand great thousand worlds. Why? Lord of the Gods! A Bodhisattva (Bodhisattva, an enlightened being) who has generated the aspiration for enlightenment is already superior to all Śrāvakas and Pratyekabuddhas. Kauśika! There is no one who can surpass a Bodhisattva, except for the Tathāgata (Tathāgata, Thus Come One)! Why? Because the Tathāgata is born from the Bodhisattva! From the Tathāgata are born all Śrāvakas and Pratyekabuddhas.'

Having heard these words from the Tathāgata, Śakra Devānām Indra wept and said, 'I am now forever separated from the Mahāyāna (Mahāyāna, Great Vehicle).'

At that time, Guhya devaputra (Guhya, a celestial being) said to Śakra Devānām Indra, 'Father, Lord of the Gods! It is so, it is so! All actions and all dharmas, without obstruction, arise from deluded thoughts, and cannot generate the mind of unsurpassed, true, and great enlightenment, cannot have compassion for all beings, and cannot cultivate the mind of great loving-kindness. Father, Lord of the Gods, why do you say: 『Having already entered the right position, the seeds are burned and ruined, and you are forever not a vessel for this Mahāyāna?』'

When Guhya devaputra spoke these words, five hundred celestial beings in the Trayastrimsa Heaven all generated the mind of unsurpassed, true, and great enlightenment.

At that time, Guhya devaputra said, 'World Honored One! I wish to personally see the practices of the Bodhisattvas, the hundreds of millions of difficult and ascetic practices, even the anutpattika-dharma-kṣānti (anutpattika-dharma-kṣānti, the patience with the non-arising of dharmas) attained by Dīpaṃkara Buddha (Dīpaṃkara Buddha, the Buddha of Light), may the Buddha speak a little, so that we may hear and practice accordingly and attain this Dharma?'

At that time, the World Honored One said to Guhya devaputra, 'No Bodhisattva attains the patience with the non-arising of dharmas without planting good roots; Bodhisattvas plant many immeasurable good roots, and then attain the patience with the non-arising of dharmas. Guhya devaputra! Bodhisattvas who accomplish these four dharmas attain the patience with the non-arising of dharmas. What are the four? The equality of all Buddhas. All'

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法平等。世界平等。眾生平等。瞿夷！是為菩薩成就四法得無生法忍。

「覆成四法。何等四？玩樂四空。玩樂大悲三解脫門。玩樂方便六波羅蜜。玩樂禪定及五神通。是為四。

「覆成四法。何等四？解知陰性即是菩提。知諸界性集於菩提，信菩提性即是界性。知諸入性集於菩提，以菩提性觀于諸入。一切諸法集於菩提，菩提之性即諸法性，定無有疑。是為四。

「覆成四法。何等四？知一切法住于實際不動搖故。知一切法住于如中。信三世法等不壞性故。觀諸法平等如虛空性故。瞿夷！是為菩薩成就四法得無生法忍。」

說是法時，五百菩薩得無生法忍，瞿夷天子得於順忍。

爾時世尊將封印此經法，告大德阿難：「阿難！汝受持此經，名曰『大樹緊那羅王入作一切法門行經』。」

大德阿難白言：「世尊！我已受持。未曾有也。世尊！是經極為甚深微妙，其義決定文辭莊嚴。世尊！無有餘經能勝此經，今此經中無不開示者。世尊！我于目前得法光明，不如此經；我今自覺於是經中獲得百千萬億功德。世尊！我今以此有限量智入聲聞位，聞此經已尚得如是大法光明，況復菩薩摩訶薩成就無量大海法器、無畏大智修集諸法，為諸眾生作不請友，無量大智聞如是法得幾法門？」

【現代漢語翻譯】 現代漢語譯本 法平等。世界平等。眾生平等。瞿夷（Geyi，人名）！這是菩薩成就四法，獲得無生法忍。

『又成就四法。是哪四法？玩樂四空（sì kōng，佛教用語，指空無所有）。玩樂大悲三解脫門（dà bēi sān jiě tuō mén，佛教用語，指通過慈悲心獲得的三種解脫途徑）。玩樂方便六波羅蜜（fāng biàn liù bō luó mì，佛教用語，指六種到達彼岸的方法）。玩樂禪定及五神通（chán dìng jí wǔ shén tōng，佛教用語，指禪定和五種神通）。這就是四法。

『又成就四法。是哪四法？瞭解陰性（yīn xìng，佛教用語，指構成個體存在的要素）即是菩提（pú tí，佛教用語，指覺悟）。知道諸界性（zhū jiè xìng，佛教用語，指構成世界的各種要素）聚集於菩提，相信菩提的性質就是諸界的性質。知道諸入性（zhū rù xìng，佛教用語，指感官的入口）聚集於菩提，用菩提的性質觀察諸入。一切諸法（yī qiè zhū fǎ，佛教用語，指一切事物和現象）聚集於菩提，菩提的性質就是一切諸法的性質，對此堅定不移。這就是四法。

『又成就四法。是哪四法？知道一切法（yī qiè fǎ，佛教用語，指一切事物和現象）安住于實際（shí jì，佛教用語，指真如實相）而不動搖。知道一切法安住于如（rú，佛教用語，指真如）。相信過去、現在、未來三世的法（sān shì fǎ，佛教用語，指過去、現在、未來的事物和現象）具有平等不壞的性質。觀察諸法平等，如同虛空的性質。瞿夷！這是菩薩成就四法，獲得無生法忍。』

在宣說此法時，五百位菩薩獲得了無生法忍，瞿夷天子（Geyi tiān zǐ，人名）獲得了順忍。

這時，世尊將要為此經法封印，告訴大德阿難（Ā nán，人名）: 『阿難！你受持此經，名為《大樹緊那羅王入作一切法門行經》（Dà shù jǐn nuó luó wáng rù zuò yī qiè fǎ mén xíng jīng）。』

大德阿難回答說：『世尊！我已經受持。從未有過這樣的事。世尊！這部經極為甚深微妙，其義理確定，文辭莊嚴。世尊！沒有其他經能夠勝過此經，現在這部經中沒有不揭示的。世尊！我于目前得到法的光明，沒有哪部經能像這部經一樣；我現在自覺在這部經中獲得了百千萬億的功德。世尊！我現在憑藉有限的智慧進入聲聞位（shēng wén wèi，佛教用語，指聽聞佛法而證悟的修行者果位），聽聞此經尚且能得到如此大的法光明，更何況菩薩摩訶薩（pú sà mó hē sà，佛教用語，指大菩薩）成就無量大海般的法器、無畏的大智慧，修集諸法，為眾生做不請之友，以無量的大智慧聽聞這樣的法，能得到多少法門呢？』

【English Translation】 English version 'All dharmas are equal. All worlds are equal. All beings are equal. Geyi (name of a person)! This is how a Bodhisattva accomplishes four dharmas and attains the Acceptance of the Non-origination of Dharmas (Anutpattika-dharma-kshanti).'

'Furthermore, accomplishing four dharmas. What are the four? To delight in the Four Emptinesses (sì kōng, Buddhist term, referring to the emptiness of all things). To delight in the Three Doors of Liberation through Great Compassion (dà bēi sān jiě tuō mén, Buddhist term, referring to the three paths to liberation through compassion). To delight in the expedient Six Paramitas (fāng biàn liù bō luó mì, Buddhist term, referring to the six perfections). To delight in Dhyana (chán dìng, Buddhist term, referring to meditation) and the Five Supernormal Powers (wǔ shén tōng, Buddhist term, referring to the five supernatural abilities). These are the four.'

'Furthermore, accomplishing four dharmas. What are the four? Understanding that the nature of the Skandhas (yīn xìng, Buddhist term, referring to the aggregates that constitute individual existence) is Bodhi (pú tí, Buddhist term, referring to enlightenment). Knowing that the nature of the Dhatus (zhū jiè xìng, Buddhist term, referring to the elements that constitute the world) gathers in Bodhi, believing that the nature of Bodhi is the nature of the Dhatus. Knowing that the nature of the Ayatanas (zhū rù xìng, Buddhist term, referring to the sense bases) gathers in Bodhi, observing the Ayatanas with the nature of Bodhi. All Dharmas (yī qiè zhū fǎ, Buddhist term, referring to all things and phenomena) gather in Bodhi, the nature of Bodhi is the nature of all Dharmas, with unwavering certainty. These are the four.'

'Furthermore, accomplishing four dharmas. What are the four? Knowing that all Dharmas (yī qiè fǎ, Buddhist term, referring to all things and phenomena) abide in Reality (shí jì, Buddhist term, referring to the true nature of reality) without wavering. Knowing that all Dharmas abide in Suchness (rú, Buddhist term, referring to the true nature of reality). Believing that the Dharmas of the three times (sān shì fǎ, Buddhist term, referring to the phenomena of the past, present, and future) have an equal and indestructible nature. Observing that all Dharmas are equal, like the nature of space. Geyi! This is how a Bodhisattva accomplishes four dharmas and attains the Acceptance of the Non-origination of Dharmas.'

When this Dharma was being spoken, five hundred Bodhisattvas attained the Acceptance of the Non-origination of Dharmas, and the Deva Geyi (Geyi tiān zǐ, name of a person) attained the Acceptance of Compliance.

At that time, the World-Honored One was about to seal this Dharma Sutra and said to the Venerable Ananda (Ā nán, name of a person): 'Ananda! Receive and uphold this Sutra, named 『The Sutra of the King Kinnara of the Great Tree Entering into the Practice of All Dharma Methods』 (Dà shù jǐn nuó luó wáng rù zuò yī qiè fǎ mén xíng jīng).'

The Venerable Ananda replied: 'World-Honored One! I have already received and upheld it. This has never happened before. World-Honored One! This Sutra is extremely profound and subtle, its meaning is definite, and its words are adorned. World-Honored One! No other Sutra can surpass this Sutra; now there is nothing that is not revealed in this Sutra. World-Honored One! I have obtained the light of the Dharma before my eyes, no Sutra is like this Sutra; I now realize that I have obtained hundreds of thousands of millions of merits in this Sutra. World-Honored One! I now enter the state of Sravaka (shēng wén wèi, Buddhist term, referring to the state of a disciple who attains enlightenment by hearing the Buddha's teachings) with my limited wisdom, and having heard this Sutra, I can still obtain such great light of the Dharma, how much more so for a Bodhisattva-Mahasattva (pú sà mó hē sà, Buddhist term, referring to a great Bodhisattva) who has accomplished a vessel of Dharma like a boundless ocean, fearless great wisdom, cultivates all Dharmas, and is an uninvited friend to all beings, with boundless great wisdom, how many Dharma doors will they obtain upon hearing such a Dharma?'

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佛言：「阿難！若是三千大千世界一切所有日月光明，是菩薩等所得法明，一毛孔光悉能隱蔽是諸日月所有光明。阿難！若佛如來一切毛孔悉放光明，是諸光明悉有智慧。何以故？佛諸所有皆智慧故。阿難！如來有此智慧光明，如來以此智慧光明，能知一切眾生心行。若有眾生聞此經者，皆當得是大慧明照；若書寫受持讀誦通利，于大眾中廣為人說，正念思惟如說修行，是人終不離菩提心，教化眾生大悲莊嚴，著大慈鎧為除眾魔。阿難當知，如是之人定趣道場。」

爾時阿難白言：「世尊！以佛力故，我今已受持此經法。世尊！若有善男子、善女人！受持此經讀誦書寫，于大眾中廣為人說得幾功德？」

佛言：「阿難！若有菩薩善男子、善女人！于初日分以滿三千大千世界所有七寶，施須陀洹、斯陀含、阿那含、阿羅漢及諸緣覺乃至諸佛，如是日中、日沒、初中后夜，如上佈施滿於千歲。阿難！汝意云何？是善男子善女人！所得功德寧為多不？」

「甚多。世尊！甚多。善逝！世尊！若於一日，所得功德無量無邊，況復千歲？」

佛言：「阿難！我今唱令是善男子善女人！為得菩提、為化眾生、為轉法輪，受持是經讀誦書寫，于大眾中廣為顯示，其福為勝，何況復能如說修行？阿難

【現代漢語翻譯】 現代漢語譯本 佛說：『阿難（Ananda）！如果三千大千世界中所有日月的光明，這些菩薩所得到的法明，他們身上一個毛孔所發出的光芒，就完全能夠遮蔽所有日月的光明。阿難（Ananda）！如果佛如來的一切毛孔都放出光明，這些光明都具有智慧。為什麼呢？因為佛所擁有的一切都是智慧。阿難（Ananda）！如來具有這種智慧光明，如來憑藉這種智慧光明，能夠了解一切眾生的心念和行為。如果有眾生聽聞這部經，都應當獲得這種大智慧光明照耀；如果有人書寫、受持、讀誦、通曉並理解這部經，在大眾之中廣泛地為人解說，以正念思維，按照經中所說的去修行，這個人終究不會離開菩提心（Bodhi-citta），教化眾生，以大悲心莊嚴自己，身披大慈悲的鎧甲來降伏一切魔障。阿難（Ananda），你應該知道，這樣的人必定會走向覺悟的道場。』 這時，阿難（Ananda）稟告佛說：『世尊！憑藉佛的力量，我現在已經受持了這部經。世尊！如果有善男子、善女人，受持這部經，讀誦、書寫，在大眾之中廣泛地為人解說，能獲得多少功德呢？』 佛說：『阿難（Ananda）！如果有菩薩、善男子、善女人，在每天的初日分（一天的開始）用充滿三千大千世界的所有七寶，佈施給須陀洹（Srotapanna，入流果）、斯陀含（Sakrdagamin，一來果）、阿那含（Anagamin，不來果）、阿羅漢（Arhat，無學果）以及諸位緣覺（Pratyekabuddha，獨覺）乃至諸佛，這樣在日中、日沒、初夜、中夜、后夜，都像上面那樣佈施，持續滿一千年。阿難（Ananda）！你認為怎麼樣？這位善男子、善女人所獲得的功德難道不多嗎？』 『非常多，世尊（Lokajyestha）！非常多，善逝（Sugata）！世尊（Lokajyestha）！如果只是一天，所獲得的功德就已經無量無邊，更何況是持續一千年呢？』 佛說：『阿難（Ananda）！我現在宣佈，這位善男子、善女人，爲了獲得菩提（Bodhi）、爲了教化眾生、爲了轉法輪（Dharmacakra），受持這部經，讀誦、書寫，在大眾之中廣泛地為人宣講，他的福德更為殊勝，更何況還能按照經中所說的去修行呢？阿難（Ananda）！』

【English Translation】 English version The Buddha said: 'Ananda! If all the light of the sun and moon in the three thousand great thousand worlds were compared to the Dharma light obtained by these Bodhisattvas, the light from a single pore of their skin would completely obscure all the light of those suns and moons. Ananda! If the Tathagata Buddha were to emit light from every pore, all these lights would possess wisdom. Why? Because everything the Buddha possesses is wisdom. Ananda! The Tathagata possesses this light of wisdom, and with this light of wisdom, the Tathagata can know the thoughts and actions of all sentient beings. If there are sentient beings who hear this sutra, they should all obtain this great wisdom and illuminating light. If they write, receive, uphold, recite, understand, and fluently explain it, and widely proclaim it to the assembly, contemplating with right mindfulness and practicing as it says, such a person will never depart from the Bodhi-citta (mind of enlightenment), will educate sentient beings, adorn themselves with great compassion, and wear the armor of great loving-kindness to eliminate all demons. Ananda, you should know that such a person is definitely heading towards the place of enlightenment.' At that time, Ananda (Ananda) said to the Buddha: 'World Honored One! By the power of the Buddha, I have now received and upheld this sutra. World Honored One! If there are good men and good women who receive, uphold, recite, and write this sutra, and widely proclaim it to the assembly, how much merit will they obtain?' The Buddha said: 'Ananda! If there are Bodhisattvas, good men, and good women who, in the first part of the day, use all the seven treasures filling the three thousand great thousand worlds to make offerings to Srotapannas (stream-enterers), Sakrdagamins (once-returners), Anagamins (non-returners), Arhats (worthy ones), and all Pratyekabuddhas (solitary Buddhas), and even to all Buddhas, and do so in the middle of the day, at sunset, and in the first, middle, and last parts of the night, making offerings as described above for a thousand years. Ananda! What do you think? Is the merit obtained by these good men and good women not great?' 'Very great, World Honored One (Lokajyestha)! Very great, Well-Gone One (Sugata)! World Honored One (Lokajyestha)! If the merit obtained in just one day is already immeasurable and boundless, how much more so for a thousand years?' The Buddha said: 'Ananda! I now declare that these good men and good women, for the sake of attaining Bodhi (enlightenment), for the sake of transforming sentient beings, and for the sake of turning the Dharmacakra (wheel of Dharma), receive, uphold, recite, and write this sutra, and widely proclaim it to the assembly, their merit is even more superior, let alone if they can also practice as it says? Ananda!'

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！若於是經受持乃至一四句偈，在大眾中廣為人說，其福為勝。何以故？如是之施名為法施，諸施中最。如是之施即是法施，是為勝舍，謂舍於法；是名上受，謂受於法；是名上持，謂持於法。何以故？阿難！施於法已能滅結使，財寶施已增長煩惱，是故菩薩為滅結使當行法施，佛所印可，如是法施則能攝取一切功德。

「阿難！菩薩法施有三十二功德名稱。何等三十二？有正憶念。有于智慧。有于進趣。有離慳結。有少淫慾；有少瞋恚；有少愚癡。降伏自他所有結使。多人愛敬諸天讚歎。諸龍、夜叉、乾闥婆等常隨守護。不空受用人之供養。衣服、飲食、臥具、醫藥不求而得。名稱遠聞。十方世界諸惡鬼等不得其便。諸佛世尊之所讚譽。守護正法持佛法藏。不墮一切諸惡道中。生於人天不以為難。不離見佛；不離聞法；不離供僧。得識宿命。生凈佛土。生生之處諸根具足。得三十二相莊嚴之身最為上主。種陀羅尼根本種子。作無斷辯智因。得智人眷屬。集大智因速疾得法。不起不正憶念之心。舍離一切世間財施。得大法藏辯才無盡。阿難！菩薩法施有是三十二功德名稱。」

爾時釋提桓因白佛言：「世尊！我等亦當受持此經。世尊！如來涅槃後有法器眾生，我要當令得聞此經，令其信解我當守護。何以

【現代漢語翻譯】 現代漢語譯本： 『如果有人對這部經受持，乃至僅僅是四句偈，並且在大眾中廣泛地為人宣說，他的福報是極其殊勝的。為什麼呢？這樣的佈施稱為法施，在所有的佈施中是最為殊勝的。這樣的佈施就是法施，是殊勝的捨棄，指的是捨棄佛法；是至上的接受，指的是接受佛法；是至上的執持，指的是執持佛法。為什麼呢？阿難（Ananda，佛陀的十大弟子之一）！佈施佛法能夠滅除煩惱結使，而佈施財寶反而會增長煩惱，因此菩薩爲了滅除煩惱結使應當行法施，這是佛所認可的，這樣的法施能夠攝取一切功德。

『阿難（Ananda，佛陀的十大弟子之一）！菩薩的法施有三十二種功德名稱。是哪三十二種呢？具有正確的憶念。具有智慧。能夠精進。能夠脫離慳吝的束縛。減少淫慾；減少嗔恚；減少愚癡。能夠降伏自己和他人的所有煩惱結使。受到很多人的愛戴和尊敬，諸天神讚歎。諸龍（Naga，印度神話中的蛇神）、夜叉（Yaksa，一種守護神）、乾闥婆（Gandharva，一種天神）等常常跟隨守護。不會白白地接受人們的供養。衣服、飲食、臥具、醫藥不用祈求就能得到。名稱遠揚。十方世界的各種惡鬼等都無法加害。受到諸佛世尊的讚譽。守護正法，護持佛法寶藏。不會墮入一切惡道之中。在人道和天道中出生不是難事。不會離開見佛；不會離開聽聞佛法；不會離開供養僧眾。能夠認識宿命。往生清凈的佛土。生生世世諸根完備。得到三十二相莊嚴的身體，成為最尊貴的主宰。種下陀羅尼（Dharani，總持）的根本種子。造作無礙辯才智慧的因。得到有智慧的人作為眷屬。積聚大智慧的因，迅速地獲得佛法。不會生起不正的憶念之心。捨棄一切世間的財物佈施。得到大法的寶藏，辯才無盡。阿難（Ananda，佛陀的十大弟子之一）！菩薩的法施具有這三十二種功德名稱。』

這時，釋提桓因（Śakro devānām indraḥ，忉利天之主）對佛說：『世尊！我們也應當受持這部經。世尊！如來涅槃后，如果有堪受佛法的眾生，我一定要讓他們聽聞這部經，讓他們信解，我將守護他們。為什麼呢？』

【English Translation】 English version: 『If someone upholds this Sutra, even just a four-line verse, and widely proclaims it to the masses, their merit is extremely superior. Why is that? Such giving is called Dharma giving, which is the most superior of all givings. Such giving is Dharma giving, it is a superior renunciation, referring to renouncing the Dharma; it is the supreme acceptance, referring to accepting the Dharma; it is the supreme upholding, referring to upholding the Dharma. Why is that? Ananda (one of the ten principal disciples of the Buddha)! Giving the Dharma can extinguish the bonds of afflictions, while giving wealth and treasures increases afflictions. Therefore, Bodhisattvas should practice Dharma giving to extinguish the bonds of afflictions, which is approved by the Buddha. Such Dharma giving can gather all merits.

『Ananda (one of the ten principal disciples of the Buddha)! A Bodhisattva's Dharma giving has thirty-two meritorious names. What are the thirty-two? Having correct mindfulness. Having wisdom. Having progress. Being free from the bonds of stinginess. Having little lust; having little anger; having little ignorance. Subduing all afflictions of oneself and others. Being loved and respected by many, praised by the gods. Being constantly protected by dragons (Naga, serpent deities in Indian mythology), yakshas (Yaksa, a type of guardian spirit), gandharvas (Gandharva, a type of celestial being), and others. Not vainly receiving people's offerings. Obtaining clothing, food, bedding, and medicine without asking. Having a name that spreads far and wide. Being unable to be harmed by various evil ghosts in the ten directions. Being praised by all Buddhas, World Honored Ones. Protecting the Proper Dharma, upholding the Dharma treasury. Not falling into any of the evil realms. Being born in the realms of humans and gods is not difficult. Not being separated from seeing the Buddha; not being separated from hearing the Dharma; not being separated from making offerings to the Sangha. Being able to recognize past lives. Being born in pure Buddha lands. Having complete faculties in every life. Obtaining a body adorned with the thirty-two marks, becoming the most honored master. Planting the fundamental seeds of dharani (Dharani, a mnemonic device). Creating the cause for unobstructed eloquence and wisdom. Obtaining wise people as companions. Accumulating the cause of great wisdom, quickly attaining the Dharma. Not giving rise to thoughts of incorrect mindfulness. Abandoning all worldly wealth giving. Obtaining the treasury of the Great Dharma, having inexhaustible eloquence. Ananda (one of the ten principal disciples of the Buddha)! A Bodhisattva's Dharma giving has these thirty-two meritorious names.』

At that time, Śakro devānām indraḥ (the lord of the Trāyastriṃśa Heaven) said to the Buddha: 『World Honored One! We should also uphold this Sutra. World Honored One! After the Tathagata's Nirvana, if there are beings who are vessels for the Dharma, I will certainly let them hear this Sutra, let them believe and understand it, and I will protect them. Why is that?』

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故？世尊！我等欲得如上功德。」

爾時世尊贊釋提桓因：「善哉善哉！天主！汝今乃能勤守護法作師子吼。天主！汝今以此護法善根，隨我法在，阿修羅眾悉當降伏、諸天得勝。何以故？憍尸迦！得見如是無畏法故，謂于諸法無所染著。天主！諸所有畏皆由住著於我見故。天主！若無所著是護正法。」

爾時娑婆世界主大梵天王白言：「世尊！我亦當舍無量禪樂，詣諸城邑、聚落、郡縣流通此法；我亦當往至彼聽法，令說法者得堅念力。何以故？從是法中出生無量聲聞、緣覺、釋、梵、護世。」

爾時四天大王白佛言：「世尊！我等四王，是佛、聲聞當堅守護，於是經法令得久住，我諸眷屬若有不信佛此法者摧伏令信，于佛法中勤加精進親附愛樂。世尊！若有天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽等，有噁心者，若欲降伏，當誦此咒。所謂：

「多羅卑(一)　使卑(二)　使那卑(三)　婆羅卑(四)　呼婁(五)　摩呵呼婁(六)　呼婁呼婁(七)　使婆蜘(八)　毗婆蜘(九)　波囄車陀尼期那呢(十)　波迦奢呢(十一)　希持希持(十二)　毗持(十三)　阿車(十四)　多車(十五)　摩羅使[口*亟]呢伽睺(十六)　薩婆𠱀𠱀提(十七)　薩婆彌利

【現代漢語翻譯】 現代漢語譯本： 『世尊！因為這個緣故，我們希望獲得像上面所說的功德。』

這時，世尊讚歎釋提桓因（Śakra Devānām Indra，帝釋天）說：『好啊！好啊！天主！你現在能夠勤奮地守護佛法，發出獅子吼。天主！你現在憑藉這守護佛法的善根，隨著我的佛法存在，阿修羅（Asura，非天）大眾都應當被降伏，諸天得到勝利。為什麼呢？憍尸迦（Kauśika，釋提桓因的別名）！因為能夠見到這樣無畏的佛法，就是對於一切法沒有染著。天主！一切的畏懼都是由於執著於我見（ātma-dṛṣṭi）的緣故。天主！如果沒有執著，這就是守護正法。』

這時，娑婆世界（Sahā world）主大梵天王（Mahābrahmā）稟告佛說：『世尊！我也應當捨棄無量的禪定之樂，前往各個城邑、聚落、郡縣流通這部佛法；我也應當前往那些地方聽聞佛法，使說法的人得到堅固的念力。為什麼呢？因為從這部佛法中出生了無量的聲聞（Śrāvaka，阿羅漢）、緣覺（Pratyekabuddha，辟支佛）、釋（Śākya，釋迦族）、梵（Brahma，梵天）、護世（Lokapāla，護世四天王）。』

這時，四大天王（Caturmahārājakāyikas）稟告佛說：『世尊！我們四大天王，應當堅決地守護佛和聲聞弟子，使這部經法能夠長久住世，我們所有的眷屬如果有不相信佛和這部佛法的人，就摧伏他們使他們信服，在佛法中勤奮精進，親近愛樂佛法。世尊！如果有天（Deva，天人）、龍（Nāga）、夜叉（Yakṣa，藥叉）、乾闥婆（Gandharva，香音神）、阿修羅（Asura，非天）、迦樓羅（Garuda，金翅鳥）、緊那羅（Kiṃnara，歌神）、摩睺羅伽（Mahoraga，大蟒神）等，有噁心的人，如果想要降伏他們，應當誦持這個咒語。就是：』

『多羅卑(一)　使卑(二)　使那卑(三)　婆羅卑(四)　呼婁(五)　摩呵呼婁(六)　呼婁呼婁(七)　使婆蜘(八)　毗婆蜘(九)　波囄車陀尼期那呢(十)　波迦奢呢(十一)　希持希持(十二)　毗持(十三)　阿車(十四)　多車(十五)　摩羅使[口*亟]呢伽睺(十六)　薩婆𠱀𠱀提(十七)　薩婆彌利

【English Translation】 English version: 『Therefore, O Bhagavan (世尊)! We wish to obtain such merits as mentioned above.』

At that time, the Bhagavan (世尊) praised Śakra Devānām Indra (釋提桓因): 『Excellent! Excellent! Lord of the Gods! You are now able to diligently protect the Dharma and roar like a lion. Lord of the Gods! By this root of good of protecting the Dharma, as long as my Dharma exists, the Asura (阿修羅) hosts shall all be subdued, and the Devas (天) shall attain victory. Why? Kauśika (憍尸迦)! Because one can see such fearless Dharma, which means having no attachment to all Dharmas. Lord of the Gods! All fears arise from dwelling on the view of self (ātma-dṛṣṭi 我見). Lord of the Gods! If there is no attachment, that is protecting the True Dharma.』

At that time, Mahābrahmā (大梵天王), the lord of the Sahā world (娑婆世界), said to the Bhagavan (世尊): 『O Bhagavan (世尊)! I shall also abandon immeasurable meditative bliss and go to various cities, villages, towns, and counties to circulate this Dharma; I shall also go there to listen to the Dharma, so that those who preach the Dharma may obtain firm mindfulness. Why? Because from this Dharma are born immeasurable Śrāvakas (聲聞), Pratyekabuddhas (緣覺), Śākyas (釋), Brahmas (梵), and Lokapālas (護世).』

At that time, the Four Great Kings (Caturmahārājakāyikas 四大天王) said to the Buddha: 『O Bhagavan (世尊)! We, the Four Great Kings, shall firmly protect the Buddha and the Śrāvakas (聲聞), so that this Sutra may abide for a long time. If any of our retinue do not believe in the Buddha and this Dharma, we shall subdue them and make them believe, diligently cultivate and advance in the Buddha-Dharma, and draw near to and love the Buddha-Dharma. O Bhagavan (世尊)! If there are any Devas (天), Nāgas (龍), Yakṣas (夜叉), Gandharvas (乾闥婆), Asuras (阿修羅), Garudas (迦樓羅), Kiṃnaras (緊那羅), Mahoragas (摩睺羅伽), etc., who have evil intentions, if one wishes to subdue them, one should recite this mantra. It is said:』

『Tuo luo bei (多羅卑)(1), shi bei (使卑)(2), shi nuo bei (使那卑)(3), po luo bei (婆羅卑)(4), hu lou (呼婁)(5), mo he hu lou (摩呵呼婁)(6), hu lou hu lou (呼婁呼婁)(7), shi po zhi (使婆蜘)(8), pi po zhi (毗婆蜘)(9), bo li che tuo ni qi nuo ni (波囄車陀尼期那呢)(10), bo jia she ni (波迦奢呢)(11), xi chi xi chi (希持希持)(12), pi chi (毗持)(13), a che (阿車)(14), duo che (多車)(15), mo luo shi [口亟] ni qie hou (摩羅使[口亟]呢伽睺)(16), sa po [口亟][口亟] ti (薩婆𠱀𠱀提)(17), sa po mi li

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車𠱀[口蟲也]多那(十八)　阿那憂多羅薩婆復多那佛陀㕹尼多(十九)　四天大王所見咒句(二十)　是咒神力諸欲求短悉能降伏(二十一)」

爾時世尊告彌勒菩薩、天冠菩薩、諸善丈夫：「我今以此無量千萬阿僧祇劫所集難得阿耨多羅三藐三菩提法囑付汝等，令得久住中無斷滅。」

時彌勒菩薩、天冠菩薩白言：「世尊！我等於佛般涅槃后，當廣流佈於此經法，諸有厚種善根菩薩、諸眾生等令至其手，使得自在降伏憍慢，能持是經令信欲解。佛涅槃后，若有得聞是經法者，受持讀誦書寫解說，當知皆是彌勒菩薩、天冠菩薩神力所持。」

爾時魔王波旬來至會中白言：「世尊！若為聲聞所說諸法，我於是中無一毛豎。今者世尊演說如是菩薩道法，菩薩印印，如來護持，一切眾生之所歸趣。說如是法，我今已為憂箭所中，我今自知便為生老。愿佛世尊執持我手，更莫演說如是極大功德力經，勿令我等重被憂箭。」

佛告波旬：「汝勿愁苦，多有眾生在汝境界不信是經，少有眾生能信受者。波旬當知，如從大地抓取少土，信甚深法諸眾生等如是甚少，如余大地其不信者如是多矣。波旬！其不信者儘是汝許，是故波旬應生歡喜。波旬！眾生之界無量無邊。」

說是法時，無量眾生

【現代漢語翻譯】 現代漢語譯本 車[口蟲也]多那（Che [kouchongye] duo na）（十八） 阿那憂多羅薩婆復多那佛陀㕹尼多（Anayouduolaluosapoduona fotuo eniduō）（十九） 四天大王所見咒句（Si Tian Da Wang suo jian zhou ju）（二十） 是咒神力諸欲求短悉能降伏（Shi zhou shen li zhu yu qiu duan xi neng xiang fu）（二十一）』

這時，世尊告訴彌勒菩薩（Maitreya Bodhisattva）、天冠菩薩（Tianguan Bodhisattva）和各位善男子：『我現在將這無量千萬阿僧祇劫（asankhyeya kalpas）所積累的難得的阿耨多羅三藐三菩提法（anuttara-samyak-sambodhi dharma）囑託給你們，使它能夠長久住世，中間沒有斷絕。』

當時，彌勒菩薩（Maitreya Bodhisattva）、天冠菩薩（Tianguan Bodhisattva）稟告說：『世尊！我們在佛陀般涅槃（Parinirvana）之後，應當廣泛流傳這部經法，讓那些具有深厚善根的菩薩和眾生能夠得到它，從而能夠自在地降伏驕慢，能夠受持這部經，使他們信奉並理解。佛陀涅槃之後，如果有人能夠聽聞這部經法，受持、讀誦、書寫、解說，應當知道這些人都是受到彌勒菩薩（Maitreya Bodhisattva）和天冠菩薩（Tianguan Bodhisattva）的神力加持。』

這時，魔王波旬（Mara Papiyas）來到法會中稟告說：『世尊！如果是為聲聞（sravaka）所說的諸法，我對此毫不在意。現在世尊您演說如此菩薩道法，菩薩印印，如來護持，一切眾生都歸向它。說了這樣的法，我現在已經被憂愁之箭射中，我如今自己知道已經面臨生老之苦。愿佛世尊您執持我的手，不要再演說如此具有極大功德力的經，不要讓我們再次被憂愁之箭射中。』

佛陀告訴波旬（Mara Papiyas）：『你不要愁苦，有很多眾生在你的境界中不相信這部經，只有少數眾生能夠信受。波旬（Mara Papiyas）應當知道，就像從大地上抓取少量的泥土，相信甚深佛法的眾生就像這些泥土一樣稀少，而像其餘的大地那樣不相信的人則非常多。波旬（Mara Papiyas）！那些不相信的人都是你的眷屬，所以波旬（Mara Papiyas）你應該感到歡喜。波旬（Mara Papiyas）！眾生的界限是無量無邊的。』

在宣說這部經法的時候，無量眾生……

【English Translation】 English version 'Che [kouchongye] duo na (eighteen) Anayouduolaluosapoduona fotuo eniduō (nineteen) Mantra verses seen by the Four Heavenly Kings (twenty) This mantra's divine power can subdue all desires and shortcomings (twenty-one).'

At that time, the World Honored One told Maitreya Bodhisattva, Tianguan Bodhisattva, and all good men: 'I now entrust to you this immeasurable, countless asamkhyeya kalpas of accumulated, rare Anuttara-samyak-sambodhi dharma, so that it may abide long and without interruption.'

Then Maitreya Bodhisattva and Tianguan Bodhisattva said: 'World Honored One! After the Buddha's Parinirvana, we shall widely propagate this sutra, so that those Bodhisattvas and beings with deep roots of goodness may obtain it, thereby freely subduing arrogance, and be able to uphold this sutra, causing them to believe and understand. After the Buddha's Nirvana, if anyone hears this sutra, receives, upholds, reads, recites, writes, and explains it, know that they are all upheld by the divine power of Maitreya Bodhisattva and Tianguan Bodhisattva.'

At that time, Mara Papiyas came to the assembly and said: 'World Honored One! If it is the dharmas spoken for the sravakas, I do not care at all. Now the World Honored One is expounding such Bodhisattva path dharmas, Bodhisattva seals, protected by the Tathagata, the refuge of all beings. Having spoken such dharmas, I am now struck by the arrow of sorrow, and I now know that I face birth and old age. May the World Honored Buddha hold my hand and no longer expound such a sutra of great merit and power, lest we be struck again by the arrow of sorrow.'

The Buddha told Mara Papiyas: 'Do not be sorrowful, for there are many beings in your realm who do not believe in this sutra, and few beings who can believe and accept it. Mara Papiyas should know that, like taking a small amount of soil from the earth, the beings who believe in the profound dharma are as few as this soil, while those who do not believe are as numerous as the rest of the earth. Mara Papiyas! Those who do not believe are all your retinue, therefore Mara Papiyas should rejoice. Mara Papiyas! The realm of beings is immeasurable and boundless.'

While speaking this dharma, immeasurable beings...

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住于無上正真道心，九萬二千菩薩得無生法忍，八萬四千眾生遠離塵垢得法眼凈，八千比丘盡于諸漏心得解脫。

時此三千大千世界六種震動，大光普照天雨眾花，百千伎樂不鼓自鳴，百千萬億那由他天，歡喜踴躍稱讚歌嘆：「我等今于閻浮提中，再見法輪轉。世尊昔在波羅捺國，轉正法輪所利眾生；今說是經所利眾生，是為殊勝。其有眾生持是經者，是人不久當轉法輪。」

爾時彌勒菩薩、天冠菩薩、大德阿難等白言：「世尊！當何名此經？云何受持？」佛言：「善男子！是經名為『大樹緊那羅王所問』，亦名『宣說不思議法品』。如是受持。」

佛說是經已，彌勒菩薩、天冠菩薩、大德阿難等，一切大眾、天、龍、夜叉、乾闥婆，聞佛所說，皆大歡喜。

大樹緊那羅王所問經卷第四

【現代漢語翻譯】 現代漢語譯本：安住于無上正真道心，九萬二千位菩薩證得了無生法忍（對諸法不生不滅的深刻理解），八萬四千眾生遠離了塵世的煩惱，獲得了清凈的法眼（能正確認識佛法的智慧），八千位比丘斷盡了一切煩惱，內心得到了解脫。

當時，這三千大千世界發生了六種震動，巨大的光明普遍照耀，天空降下各種鮮花，無數的樂器無需敲擊便自行發出美妙的聲音。成百上千億那由他（極大的數字單位）的天人，歡喜踴躍，稱讚歌頌：『我們今天在閻浮提（我們所居住的這個世界）中，再次見到法輪轉動。世尊過去在波羅捺國（古印度地名）初轉法輪所利益的眾生，與現在宣說這部經所利益的眾生相比，後者更為殊勝。如果有眾生能夠受持這部經，這個人不久也將能夠轉動法輪。』

這時，彌勒菩薩（未來佛）、天冠菩薩（菩薩名）、大德阿難（佛陀的十大弟子之一）等請示佛陀說：『世尊！這部經應當叫什麼名字？我們應當如何受持？』佛陀說：『善男子！這部經名為《大樹緊那羅王所問》，也可以叫做《宣說不思議法品》。就這樣受持。』

佛陀說完這部經后，彌勒菩薩、天冠菩薩、大德阿難等，以及所有的大眾、天、龍、夜叉（一種鬼神）、乾闥婆（一種天神），聽聞佛陀所說，都非常歡喜。

《大樹緊那羅王所問經》卷第四

【English Translation】 English version: Abiding in the supreme and true Bodhi mind, ninety-two thousand Bodhisattvas attained the Kshanti of non-origination (a profound understanding of the non-arising and non-ceasing of all dharmas), eighty-four thousand sentient beings were separated from the defilements of the world and obtained the pure Dharma eye (wisdom to correctly recognize the Buddha's teachings), and eight thousand Bhikshus exhausted all their outflows and their minds were liberated.

At that time, this three-thousand great thousand world trembled in six ways, great light universally illuminated, the heavens rained down various flowers, hundreds of thousands of musical instruments sounded without being played, and hundreds of millions of nayutas (extremely large numerical unit) of devas (gods) rejoiced, danced, praised, and sang: 'We are now in Jambudvipa (the world we inhabit), seeing the Dharma wheel turning again. The sentient beings benefited by the World Honored One's first turning of the Dharma wheel in Varanasi (ancient Indian place name) are surpassed by the sentient beings benefited by the present exposition of this Sutra. If there are sentient beings who uphold this Sutra, these people will soon be able to turn the Dharma wheel.'

At that time, Maitreya Bodhisattva (the future Buddha), Tianguan Bodhisattva (name of a Bodhisattva), the greatly virtuous Ananda (one of the Buddha's ten great disciples), and others said to the Buddha: 'World Honored One! What should this Sutra be called? How should we uphold it?' The Buddha said: 'Good men! This Sutra is named 'The Question of King Kinnara of the Great Tree', and it can also be called 'The Chapter on Expounding Inconceivable Dharmas'. Uphold it in this way.'

After the Buddha finished speaking this Sutra, Maitreya Bodhisattva, Tianguan Bodhisattva, the greatly virtuous Ananda, and all the assembly, including devas, dragons, yakshas (a type of ghost or spirit), and gandharvas (a type of celestial being), hearing what the Buddha had said, were all greatly delighted.

The Sutra of the Question of King Kinnara of the Great Tree, Volume Four

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