Chinese
萨众有六十亿，一切皆是无量精进，得陀罗尼，不退无上正真之道。其佛寿命六十亿岁。彼国土中所受用物，皆悉具足琉璃所成，如兜率天饮食丰多，土无余乘纯一大乘。 “尔时有转轮大王，名尼泯陀罗，四域自在，有四万夫人千子具足，勇健妙色能伏他众。是时尼泯陀罗王请宝聚如来及菩萨僧，满一亿岁施诸所安，衣服、饮食、床敷、医药一切乐具，作于如是无量供养。供如来已成此善根，及四万夫人并诸千子，复有八万四千众生，同发无上正真道心。发道心已，复更满于一亿岁中，以诸乐具恒常供养宝聚如来。过是后已舍于王位授最长子，名曰净戒，自舍国位，彼佛法中剃除须发以信出家。如是千子转相禅位各各出家，唯除最小王子名曰觉悲，正法治国不加兵仗，善得自在统领国土。 “善男子！尔时尼泯陀罗王及其诸子既出家已，宝聚如来初中及后所说诸法悉能受持。善男子！汝意云何？谓异人乎？勿有疑也。彼转轮王尼泯陀罗，即今大树紧那罗王是。其王诸子，今皆修行于菩萨道善男子是。大树紧那罗王于彼宝聚如来法中初发无上菩提心，自是之后，不离见佛、闻法、供僧，教化众生，而不速疾取于无上正真之道。我今授是无上道记，当得作佛，号功德王光明如来。” 时天冠菩萨白言 现代汉语译本 有六十亿菩萨众（萨众，菩萨的另一种称谓），他们都具有无量的精进心，获得了陀罗尼（总持一切法而不忘失的智慧），在无上正真之道上永不退转。那位佛的寿命有六十亿岁。那个佛国世界里所享用的一切物品，都是用琉璃构成的，就像兜率天（欲界天之一，弥勒菩萨所在之处）一样饮食丰盛，国土上没有其他乘（小乘），只有唯一的大乘佛法。 ‘当时有一位转轮圣王（尼泯陀罗，以正法统治世界的君王），名叫尼泯陀罗（Nimindhara），在四方领域都拥有自在的权力，有四万位夫人和一千个儿子，他们都勇猛健壮，容貌美好，能够降伏其他众人。当时，尼泯陀罗王邀请宝聚如来（Ratnakara）以及菩萨僧众，用各种安乐之物，如衣服、饮食、床铺、医药和一切娱乐用具，供养了整整一亿年，做了这样无量的供养。供养如来之后，他成就了这样的善根，他的四万位夫人和一千个儿子，以及八万四千名众生，都一同发起了无上正真道心。发起道心之后，他们又用各种娱乐用具，恒常供养宝聚如来整整一亿年。过了这段时间之后，他舍弃了王位，传给最年长的儿子，名叫净戒（Śīlavisuddhi），自己舍弃了王位，在那位佛的佛法中剃除须发，以信心出家。这样，他的一千个儿子轮流禅让王位，各自出家，只有最小的王子名叫觉悲（Bodhyāśraya），用正法治理国家，不使用武力，善于自在地统治国土。 ‘善男子！当时尼泯陀罗王和他的儿子们出家之后，宝聚如来最初、中间和最后所说的各种佛法，他们都能够接受和奉持。善男子！你认为如何？是其他人吗？不要怀疑。那位转轮圣王尼泯陀罗，就是现在的大树紧那罗王（Mahāvrkṣa-kinnararāja）。他的那些儿子，现在都在修行菩萨道。善男子！大树紧那罗王在那位宝聚如来的佛法中，最初发起了无上菩提心，从那之后，不曾离开过见佛、闻法、供养僧众、教化众生，但他没有迅速地证得无上正真之道。我现在授予他无上道的授记，他将来会成佛，佛号为功德王光明如来（Guṇarāja-prabhāsa-tathāgata）。’ 当时，天冠菩萨（Dyaurīṭa-bodhisattva）说道
English
English version There were sixty billion Bodhisattvas (Sa众, 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 (尼泯陀罗, a king who rules the world with righteousness), named Nimindhara (尼泯陀罗), 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 (宝聚如来) 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 (净戒), 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 (觉悲), 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 (大树紧那罗王). 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 (功德王光明如来).’ At that time, the Bodhisattva Dyaurīṭa (天冠菩萨) said: --------------------------------------------------------------------------------
Chinese
：“世尊！未曾有也，如来智慧不可思议，乃能知于如是久远。”佛言：“如是。善男子！如汝所言，如来知见无量无边。何以故？善男子！过去无量一切众生，如来悉能知彼诸心，如是十方、如是处处、如是所作，若善不善及无记业，如是一切所有心转，如来悉知；若现在起心，若善、不善、若无记心，如是十方、如是处处、如是所作，如来悉知。如来、应、正遍觉，所有知见如是无碍；若未来世一切众生当起诸心，如来悉知。” 说是如来无碍智时，三万二千众生本未发心今始殷重发阿耨多罗三藐三菩提心。◎ ◎尔时大树紧那罗王请佛供养及诸菩萨、声闻大众七夜已讫，复更以诸所须乐具及其宫殿、园林场地悉以奉施，作如是言：“愿佛世尊屈意数来，怜愍我故，当大安乐、当大利益诸乾闼婆、紧那罗、摩睺罗伽。” 尔时大树紧那罗王子名无垢眼，以宝珠网奉上如来，白言：“世尊！我紧那罗耽醉华香、耽醉歌舞、耽醉欢喜。唯愿世尊！当为我等说所入法门；当令我等舍离狂醉，修集菩提助道之法。” 尔时世尊告紧那罗王子无垢眼：“贤士！自尔已去，我当护汝，令诸伎乐出六十四护助菩提妙法之音。何等六十四？所谓演出布施之声、戒声、忍声、进声、禅声、智慧之声。慈声、 现代汉语译本： ‘世尊！真是前所未有啊，如来的智慧真是不可思议，竟然能够知晓如此久远的事情。’佛说：‘正是这样。善男子！正如你所说，如来的知见是无量无边的。为什么呢？善男子！过去无量的一切众生，如来完全能够知晓他们所有的心念，像这样十方、像这样处处、像这样所作所为，无论是善业、不善业还是无记业，像这样一切所有的心念转变，如来全部知晓；如果现在生起心念，无论是善、不善、还是无记心，像这样十方、像这样处处、像这样所作所为，如来全部知晓。如来、应供、正遍知（Tathagata, Arhat, Samyak-sambuddha），所有的知见都是这样没有阻碍；如果未来世的一切众生将要生起各种心念，如来全部知晓。’ 在宣说如来无碍智慧的时候，三万二千众生原本没有发起菩提心，现在开始殷切地发起阿耨多罗三藐三菩提心（anuttara-samyak-sambodhi，无上正等正觉之心）。 当时，大树紧那罗王（Maha-druma-kinnara-raja）请佛供养以及诸位菩萨（Bodhisattva）、声闻（Śrāvaka）大众七个夜晚完毕后，又将各种所需的乐器以及他的宫殿、园林场地全部奉献出来，这样说道：‘愿佛世尊能够屈尊时常光临，因为怜悯我的缘故，将会给诸位乾闼婆（Gandharva）、紧那罗（Kinnara）、摩睺罗伽（Mahoraga）带来巨大的安乐和巨大的利益。’ 当时，大树紧那罗王的王子名叫无垢眼（Vimala-netra），用宝珠网奉献给如来，说道：‘世尊！我紧那罗沉迷于花香、沉迷于歌舞、沉迷于欢喜。唯愿世尊！能够为我们宣说所应进入的法门；能够让我们舍离狂醉，修集菩提助道之法。’ 当时世尊告诉紧那罗王子无垢眼：‘贤士！从今以后，我将守护你，让各种伎乐发出六十四种护助菩提的妙法之音。哪六十四种呢？就是演出布施之声、戒声、忍声、进声、禅声、智慧之声。慈声、’
English
English version: ‘World Honored One! It is unprecedented, the wisdom of the Tathagata (如来, 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 (应供, 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 (阿耨多罗三藐三菩提, unsurpassed perfect enlightenment). At that time, the Kinnara King Great Tree (Maha-druma-kinnara-raja, 大树紧那罗王) having completed his offering to the Buddha and the assembly of Bodhisattvas (菩萨, enlightenment beings) and Śrāvakas (声闻, 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 (乾闼婆, celestial musicians), Kinnaras (紧那罗, celestial musicians), and Mahoragas (摩睺罗伽, great serpents).’ At that time, the son of the Kinnara King Great Tree, named Vimala-netra (无垢眼, 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,’ --------------------------------------------------------------------------------
Chinese
悲声、喜声、舍声。四摄法声、不忘无上菩提心声、不厌生死声、集善根声。佛声、法声、比丘僧声。念处声、正断声、神足声、根声、力声、觉声、道声。定声、慧声。无常声、苦声、无我声。寂声、无行声、静声、无生声、无起声。如声、法性声、实际声。无我声、无众生声、无命声。无丈夫声、无人声、无来声、无去声、无处声、无住声。空声、无相声、无愿声。离声、灭声、无所有声、因缘声。无物声、无聚声、无依声、护正法声、降魔声、善方便声、教化众生声、如幻如化如电水月梦响之声、法界破坏声、如说如作声、集诸善根而不忘失无放逸声。如是，贤士！当令汝等诸乐音中出如是等六十四种护助菩提道法之声，当令汝等得不放逸、满助菩提法。”◎ 大树紧那罗王所问经卷第三 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四 姚秦龟兹三藏鸠摩罗什译 ◎尔时一切大众得未曾有，合掌礼佛作如是言：“希有世尊！如来乃能善护念诸菩萨摩诃萨，以神通力而护持之。” 佛言：“如是如是！如汝所言，如来护念于诸菩萨。何以故？护念诸菩萨，即是护念一切众生。汝诸正士！若佛如来护诸菩萨，即便为护一切众生。何以 悲伤的声音、喜悦的声音、舍弃的声音。四摄法（Four Embracing Dharmas）的声音、不忘失无上菩提心（Anuttara-samyak-sambodhi-citta）的声音、不厌倦生死的声音、积聚善根的声音。佛（Buddha）的声音、法（Dharma）的声音、比丘僧（Bhikshu Sangha）的声音。念处（Smrtyupasthana）的声音、正断（Samyakprahana）的声音、神足（Rddhipada）的声音、根（Indriya）的声音、力（Bala）的声音、觉（Bodhyanga）的声音、道（Marga）的声音。禅定（Dhyana）的声音、智慧（Prajna）的声音。无常（Anitya）的声音、苦（Duhkha）的声音、无我（Anatma）的声音。寂静（Shanti）的声音、无行（Asamskrta）的声音、静（Shama）的声音、无生（Anutpada）的声音、无起（Aja）的声音。如（Tathata）的声音、法性（Dharmata）的声音、实际（Bhutakoti）的声音。无我（Anatma）的声音、无众生（Nissattva）的声音、无命（Nirjiva）的声音。无丈夫（Nrpumsaka）的声音、无人（Nrpudgala）的声音、无来（Anagata）的声音、无去（Agata）的声音、无处（Asthana）的声音、无住（Apratisthita）的声音。空（Sunyata）的声音、无相（Animitta）的声音、无愿（Apranihita）的声音。远离（Viveka）的声音、灭（Nirodha）的声音、无所有（Akincanya）的声音、因缘（Hetupratyaya）的声音。无物（Avastu）的声音、无聚（Asamkhata）的声音、无依（Anasraya）的声音、护持正法（Saddharma）的声音、降伏魔（Mara）的声音、善巧方便（Upaya-kausalya）的声音、教化众生（Sattvas）的声音、如幻如化如电如水月如梦如响的声音、法界（Dharmadhatu）破坏的声音、如说如作的声音、积聚诸善根而不忘失无放逸的声音。像这样，贤士们！应当使你们的各种乐音中发出像这样等六十四种护助菩提道法（Bodhipathadharma）的声音，应当使你们得到不放逸，圆满辅助菩提之法。” 《大树紧那罗王所问经》卷第三 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》卷第四 姚秦龟兹三藏鸠摩罗什译 这时，一切大众感到前所未有，合掌礼敬佛陀，这样说道：‘稀有啊，世尊！如来竟然能够善于护念诸位菩萨摩诃萨（Bodhisattva-Mahasattva），以神通力来护持他们。’ 佛陀说：‘正是这样，正是这样！正如你们所说，如来护念诸位菩萨。为什么呢？护念诸位菩萨，就是护念一切众生。你们这些正士！如果佛陀如来护持诸位菩萨，那就是在护持一切众生。为什么呢？’