English
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 --------------------------------------------------------------------------------
Chinese
紧那罗王八千诸子，见佛神力欢喜踊跃，得未曾有专心志意，发阿耨多罗三藐三菩提心，坚不退转。各发心已，白言：“世尊！愿与我等助菩提法，我等闻已当修行之。”◎ 大树紧那罗王所问经卷第二 大正藏第 15 册 No. 0625 大树紧那罗王所问经 大树紧那罗王所问经卷第三 姚秦龟兹三藏鸠摩罗什译 ◎尔时世尊知紧那罗王诸子之心所欲乐已，上升虚空高七多罗树，放大光明。是光遍照于此三千大千世界，欲界诸天所有伎乐，乾闼婆、紧那罗等所有伎乐，不鼓自鸣出微妙音。香山王中所有树木，亦皆悉出微妙乐音。尔时世尊复于身上诸毛孔中，各放无量万亿光明，一一光端各有莲花；一一花中各有菩萨，三十二相而自庄严坐花台中。 于时世尊以神通力，令诸伎乐演出智偈问诸所疑，令诸花台所有菩萨，以一一偈答其所问： “云何而发起， 无上菩提心； 终不忘此心， 乃至觉菩提？ 专至心成就， 为诸众生故； 起大悲庄严， 不忘菩提心。 彼志意云何， 彼当云何行； 所说大悲心， 云何生起是？ 志意无谄伪， 所修行无诈； 住众生涅槃， 彼大悲如是！ 云何行于施， 施已心无热； 亦不悕 现代汉语译本： 紧那罗王（Kinnara King，一种半人半鸟的神）的八千个儿子，见到佛的神力，欢喜踊跃，获得了前所未有的体验，专心致志，发起了阿耨多罗三藐三菩提心（Anuttara-samyak-sambodhi-citta，无上正等正觉之心），坚定不退转。各自发心之后，禀告说：‘世尊！愿与我们一起帮助菩提之法，我们听闻之后应当修行。’ 《大树紧那罗王所问经》卷第二 大正藏第15册 No. 0625 《大树紧那罗王所问经》 《大树紧那罗王所问经》卷第三 姚秦龟兹三藏鸠摩罗什译 那时，世尊知道紧那罗王诸子的心之所欲，于是上升虚空，高达七多罗树（tala tree，一种高大的树）的高度，放出大光明。这光明遍照于此三千大千世界，欲界诸天所有的伎乐，乾闼婆（Gandharva，一种天神）和紧那罗等所有的伎乐，不敲自鸣，发出微妙的声音。香山王（Fragrant Mountain King）中的所有树木，也都发出微妙的乐音。那时，世尊又从身上诸毛孔中，各放出无量万亿光明，每一道光芒的末端都有一朵莲花；每一朵莲花中都有一位菩萨，以三十二相（thirty-two marks of a Buddha）庄严自身，坐在花台中。 当时，世尊以神通力，令诸伎乐演奏出智慧的偈颂，询问各种疑惑，令诸花台上的所有菩萨，以一一偈颂回答他们所提出的问题： ‘如何才能发起，无上菩提心？始终不忘记此心，乃至觉悟菩提？专心致志地成就，为了诸位众生的缘故；生起大悲心庄严，不忘记菩提心。 他们的志向意愿如何，他们应当如何修行；所说的大悲心，是如何生起的？志向意愿没有谄媚虚伪，所修行的没有欺诈；安住于众生的涅槃（Nirvana，解脱），他们的大悲心就是这样！ 如何行布施，布施之后心中没有懊恼；也不希望'
English
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'
Chinese
望报， 回向于菩提？ 所施一切舍， 彼施已无悔； 趣向菩提道， 是不望果报。 云何住于戒， 不生于戒慢； 救于毁禁者， 大乘无有上？ 戒是菩提心， 空无不起慢； 起于大慈心， 救诸毁禁者。 云何忍众生， 骂詈及呵咥； 心终不起瞋， 倍增生欢喜？ 我为众生医， 疗治众病患； 若闻恶言已， 不起于瞋恚。 云何彼行进， 云何修集行； 云何心无倦， 修于菩提行？ 精进护众生， 护法常勤进； 善根悉充足， 彼心无疲倦。 云何修正念， 勇健胜进行； 云何修禅定， 心无有驰散？ 无有驰想念， 慧无有谄伪； 以方便行禅， 彼心无驰散。 云何得智慧， 云何见正直； 云何作决定， 云何分别法？ 修闻增智慧， 本习正直心； 决定行法施， 随义而修行。 云何彼求闻， 云何得多闻； 云何闻如说， 大人云何去？ 彼恭敬故听， 习近多闻者； 说不为财利， 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， 大悲无疲倦； 随喜名为喜， 是能至梵道。 云何得见佛， 现代汉语译本： 希望得到回报，是为了回向于菩提（bodhi，觉悟）吗？ 所布施的一切，在布施之后不后悔； 趣向菩提之道，是不期望果报的。 如何安住于戒律，不生起对戒律的傲慢？ 救护那些毁犯戒律的人，对于大乘（Mahāyāna）来说是无上的。 戒律就是菩提心，是空性，不会生起傲慢； 生起大慈悲心，救护所有毁犯戒律的人。 如何忍受众生的辱骂和呵斥？ 心中始终不起嗔恨，反而更加欢喜？ 我作为众生的医生，治疗各种疾病； 如果听到恶语，不起嗔恨。 如何前进，如何修集善行？ 如何心不疲倦，修习菩提之行？ 精进地守护众生，守护佛法常勤精进； 善根完全充足，他的心就不会疲倦。 如何修正念，勇敢坚定地前进？ 如何修习禅定（dhyāna），心不散乱？ 没有散乱的念头，智慧没有虚伪； 以方便法修习禅定，他的心就不会散乱。 如何获得智慧，如何见到正直？ 如何作出决定，如何分辨佛法？ 通过修习听闻来增长智慧，原本就习惯正直的心； 决定实行法布施，随顺义理而修行。 如何求法听闻，如何才能多闻？ 如何听闻如实之语，大人们如何离去？ 因为恭敬所以听闻，亲近多闻的人； 说法不是为了财利，大人们就是这样离去的。 如何行慈心，如何行大悲心？ 喜和舍都圆满成就，如何安住于梵道？ 慈心对一切众生都平等，大悲心永不疲倦； 随喜他人功德名为喜，这样就能到达梵道。 如何才能见到佛？
English
English version: Hoping for reward, is it to dedicate to Bodhi (觉悟, 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 (禅定, 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?