Chinese
见已生信心； 云何彼闻法， 云何除断疑？ 修行念于佛， 得见世导师； 信心得具足， 闻法已无疑。 云何福庄严， 云何智庄严； 若定及与慧， 彼云何庄严？ 庄严福无厌， 学问庄严智； 心寂名为定， 知法名为智。 云何彼行处， 居住止何相； 彼行处云何， 彼云何修行？ 彼行法空处， 舍是彼岸句； 彼行住四禅， 修行脱众生。 云何是魔业， 佛正业云何； 造作何等业， 得于菩提护？ 下乘为魔业， 大乘为胜道； 舍离一切恶， 得于菩提护。 云何近善友， 恶友何等相； 云何平等去， 舍离于邪见？ 若赞菩提道， 善亲近彼人； 菩提心善净， 舍离恶知识。 知诸业行已， 修行正直见； 舍离邪相应， 此不失正见。 云何护正法， 及教化众生； 彼方便云何， 能得成菩提？ 精进护正法， 方便能教化； 舍离二边流， 能得胜菩提。 云何作智业， 云何适意业； 云何速受教， 常恭敬右绕？ 无诤是智业， 不起于诤讼； 口柔软善语， 恭敬而右绕。 道是何等相， 云何是非道； 云何能安彼， 叵思众 现代汉语译本 见到后生起信心； 如何听闻佛法，如何断除疑惑？ 修行时念诵佛陀（Buddha），得见世间的导师（世导师）； 信心得以圆满具足，听闻佛法后不再有疑惑。 如何以福德庄严自身，如何以智慧庄严自身？ 如果通过禅定（定）和智慧（慧），又该如何庄严？ 以不厌倦的布施庄严福德，以学习和提问庄严智慧； 内心寂静称为禅定，了解佛法称为智慧。 他们的行为处所是哪里，居住的地方又是什么样的？ 他们的行为处所是什么，他们又如何修行？ 他们的行为处所是空性的地方，舍弃那些通往彼岸的言论； 他们行住于四禅（四禅），修行以解脱众生。 什么是魔的作为（魔业），佛陀的正业（佛正业）又是什么？ 造作什么样的业，才能得到菩提（Bodhi）的护佑？ 小乘（下乘）是魔的作为，大乘（大乘）是殊胜的道路； 舍弃一切恶行，才能得到菩提的护佑。 如何亲近善友，恶友又是什么样的？ 如何平等地对待一切，舍弃邪见？ 如果赞叹菩提之道，就应该亲近那个人； 使菩提心善良清净，舍弃恶知识。 了解各种业行之后，修行正直的见解； 舍弃与邪见相应的行为，这样就不会失去正见。 如何守护正法，以及教化众生？ 他们用什么方法，才能成就菩提？ 精进地守护正法，用方便法门来教化； 舍弃二边（二边）的偏执，才能获得殊胜的菩提。 如何做智慧的行业，如何做令人满意的行业？ 如何才能迅速接受教诲，常常恭敬地右绕？ 没有争论是智慧的行业，不发起争讼； 口说柔软善良的语言，恭敬地右绕。 道（道）是什么样的，什么是非道？ 如何才能使他们安定，难以思议的众生？
English
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 (世导师); 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 (四禅), cultivating to liberate beings. What is the work of Mara (魔业), and what is the Buddha's right work (佛正业)? 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 (二边), 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?
Chinese
住道？ 六度为正道， 下乘为非道； 学方便智已， 令众生住道。 云何得大富， 云何获大利； 宝藏为何在， 云何满众生？ 七财为大富， 寂静为大利； 陀罗尼宝藏， 辩说令充满。 彼父母是谁， 亲族何等相； 侍从有何相， 严饰智慧者？ 慧母度彼岸， 助道法亲族； 诸善根侍从， 庄严于智者。 解法无我已， 慈心普遍世； 无我及与慈， 是义云何等？ 若解知于空， 彼自了无我； 是为最上慈， 今世知于空。 未来无有来， 诸行性如是！ 业报亦如是！ 云何而有生？ 第一义无是， 亦无有去者； 入于世谛道， 说业及业报。 若空与无相， 及无愿解脱； 一相同无相， 云何而生道？ 空即是无相， 以无相故得； 一相同一义， 故说解脱门。 云何观于空， 云何观众生； 空及与众生， 云何而得生？ 智慧观于空， 方便观众生； 大悲以教化， 趣向于涅槃。 无生无有起， 一切法如是！ 云何生诸行， 应当解此义？ 无生与无灭， 是智所行处； 从于誓愿生， 此方便所建。 云何得授记， 云何不退转； 现代汉语译本 如何安住于正道？ 以六度（布施、持戒、忍辱、精进、禅定、智慧）为正道，小乘佛法为非正道； 学习方便智慧之后，使众生安住于正道。 如何获得大富？如何获得大利？ 宝藏在哪里？如何使众生满足？ 七圣财（信、戒、惭、愧、闻、舍、慧）为大富，寂静涅槃为大利； 以陀罗尼（总持）为宝藏，以辩才演说佛法使众生充满。 谁是他们的父母？亲族是什么样的？ 侍从有什么样的特征？如何庄严有智慧的人？ 智慧之母是到达彼岸（涅槃）的方法，助道的法是亲族； 诸善根是侍从，用以庄严有智慧的人。 理解诸法无我之后，以慈悲心普及于世间； 无我和慈悲，这二者的意义如何等同？ 如果理解并知晓空性，那么他自然了悟无我； 这就是最上的慈悲，今生知晓空性。 未来没有来处，诸行（一切有为法）的本性就是如此！ 业报也是如此！如何会有生？ 在第一义谛（胜义谛）中，没有来，也没有去； 进入世俗谛的道路，才说业和业报。 如果空性、无相和无愿是解脱， 空性、无相是一样的，如何能生出道？ 空就是无相，因为无相的缘故才能得到； 空性和无相是一个意思，所以说是解脱之门。 如何观察空性？如何观察众生？ 空性和众生，是如何产生的？ 用智慧观察空性，用方便法观察众生； 用大悲心来教化，使众生趣向于涅槃（寂灭）。 无生无有起，一切法的本性就是这样！ 如何产生诸行？应当理解这个道理。 无生与无灭，是智慧所行之处； 从誓愿而生，这是方便法所建立的。 如何得到授记？如何不退转？
English
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? -------------------------------------------------------------------------------- 云何忍所缘， 云何得决定？ 住平等授记， 法界不退转； 无生是忍缘， 知法得决定。 道场何所场， 菩提何等相； 谁名为如来， 云何佛得明？ 虚空名道场， 菩提虚空相； 不依于身心， 如如名如来！”
Chinese
尔时大树紧那罗王诸子闻说如是法已，得柔顺法忍，各各以自所著璎珞，供上如来而作是言：“世尊！今我等为佛出世，我等今日乃得闻是甚深之法。希有世尊！乃能令诸伎乐音中说偈问疑，令菩萨像答其所问，能断一切诸大众疑，我等闻已得大法明。世尊！是谁所持？” 时佛答言：“诸贤士等！当知皆是如来之力，佛力如是不可思议。” 尔时大树紧那罗王子白言：“世尊！愿令一切诸众生等得如是力。” 尔时大树紧那罗王、夫人、婇女八万四千，其手各各持真珠贯，往世尊所，到已头顶敬礼佛足，各以珠贯供散佛上。当其散时，佛神力故，于虚空中化成八万四千真珠大台，四方四柱庄校分明，诸宝台中各有床座、众宝、璎珞、百千天衣，是诸座上各有如来结加趺坐，三十二相、八十种好而自庄严。 尔时紧那罗王、八万四千诸夫人等，见佛神力，欢喜踊跃得未曾有，皆以深心发阿耨多罗三藐三菩提心，得不退转。既发心已欢 现代汉语译本： ‘什么是忍的所缘（所缘：心所缘念的对象），如何才能获得决定？安住于平等，获得授记（授记：佛对菩萨的未来成佛的预言），在法界（法界：诸法的总称，或指真理的境界）中永不退转；无生（无生：指诸法不生不灭的真理）是忍的所缘，了知诸法实相才能获得决定。道场（道场：修行悟道的场所）在哪里，菩提（菩提：觉悟的智慧）是什么样的相？谁被称为如来（如来：佛的称号之一），佛如何获得光明？虚空名为道场，菩提的相就是虚空；不依赖于身心，如如不动（如如不动：指真如之理，不生不灭，不增不减）名为如来！’ 当时，大树紧那罗王（紧那罗王：一种音乐神）的众王子听闻了这样的佛法后，获得了柔顺法忍（柔顺法忍：对佛法柔顺随从的忍），各自用自己所佩戴的璎珞（璎珞：一种装饰品）供养如来，并说道：‘世尊！我们今天因为佛陀出世，才得以听闻如此甚深的佛法。稀有啊，世尊！竟然能在各种伎乐音声中宣说偈颂，解答疑问，让菩萨像回答他们所提出的问题，能够断除一切大众的疑惑，我们听闻后获得了大法的光明。世尊！这是谁的力量所持？’ 当时，佛陀回答说：‘诸位贤士！应当知道这都是如来的力量，佛的力量就是这样不可思议。’ 当时，大树紧那罗王子说道：‘世尊！愿一切众生都能获得这样的力量。’ 当时，大树紧那罗王、夫人以及八万四千名婇女，手中各自拿着真珠串，前往世尊所在之处，到达后以头顶礼敬佛足，各自将珠串供养散在佛身上。当他们散花时，由于佛的神力，在虚空中化成了八万四千个真珠大台，四面四柱装饰得非常分明，每个宝台中都有床座、各种珍宝、璎珞、成百上千的天衣，这些座位上都有如来结跏趺坐（结跏趺坐：一种禅坐姿势），以三十二相（三十二相：佛所具有的三十二种殊胜的身体特征）、八十种好（八十种好：佛身具有的八十种细微的殊胜之处）来庄严自身。 当时，紧那罗王和八万四千名夫人等，见到佛的神力，欢喜踊跃，获得了前所未有的体验，都以深切的心发起了阿耨多罗三藐三菩提心（阿耨多罗三藐三菩提心：无上正等正觉之心），获得了不退转（不退转：修行达到一定程度，不再退回原来的状态）。既然发起了菩提心，他们都非常欢喜。
English
English version: ‘What is the object of endurance (所缘: the object of the mind's attention), and how can one attain certainty? Abiding in equality, receiving prediction (授记: 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 (无生: 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 (道场: the place of practice and enlightenment), and what is the nature of Bodhi (菩提: enlightened wisdom)? Who is called the Tathagata (如来: 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 (如如不动: 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 (紧那罗王: a kind of music deity) having heard such Dharma, attained the Gentle Dharma Endurance (柔顺法忍: 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 (结跏趺坐: 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 (八十种好: 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 (阿耨多罗三藐三菩提心: the mind of unsurpassed, complete, and perfect enlightenment), attaining non-retrogression (不退转: a state where one no longer regresses in their practice). Having generated this mind, they were all delighted. --------------------------------------------------------------------------------