English
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?' --------------------------------------------------------------------------------
Chinese
故？是菩萨为一切众生发大庄严，大庄严已，令无量众生离生死饿，拔出安置令住正道。诸正士！是故汝等，我涅槃后应当守护于诸菩萨，若护菩萨当知则护诸众生已。若菩萨施衣服、饮食、卧具、病药，即是施与一切众生。若以乐具施与菩萨，便为己施诸众生已。何以故？是诸菩萨出息、入息常为一切诸众生故。” 尔时欲界诸天、色界诸天、乾闼婆、摩睺罗等，及诸大众，闻佛所说深心随喜，以诸妙花、珍宝、璎珞，种种末香散如来上。 尔时大树紧那罗王作是念言：“今者如来及诸菩萨、大声闻众将欲还归，以我神力从此而往，作大宝车令佛、菩萨、声闻大众乘之而去，我及眷属当共牵车，则为具足供养如来。” 尔时大树紧那罗王作是念已，即以天宝造作宝车，高五由旬、纵广正等亦五由旬，众宝间错、无量宝树以为庄严，于此车上为佛如来作师子座，庄严校饰上高七刃，敷置无量天诸宝衣，一切菩萨及诸声闻各为设座，其诸天子、释、梵、护世、乾闼婆等，为听法者悉为设座。 尔时紧那罗王作大宝车及敷诸座已，合掌白言：“唯愿世尊及诸大众就宝车坐，怜愍我故。”尔时世尊及诸菩萨、声闻大众、一切余众，悉坐宝车所敷座上。 尔时紧那罗王以佛神力及己神力，以是 现代汉语译本：因此，菩萨为了所有众生发起广大的庄严，完成庄严后，使无量众生脱离生死饥饿，将他们救拔出来安置在正道上。各位正士！因此你们，在我涅槃后应当守护这些菩萨，如果守护菩萨，要知道就是守护了一切众生。如果菩萨布施衣服、饮食、卧具、医药，就是布施给一切众生。如果用快乐的器具布施给菩萨，就等于已经布施给所有众生了。为什么呢？因为这些菩萨的一呼一吸，常常都是为了所有众生的缘故。” 当时，欲界诸天、色界诸天（Rūpadhātu Devas，佛教宇宙观中位于欲界之上的天界）、乾闼婆（Gandharva，天界的乐神）、摩睺罗伽（Mahoraga，一种人身蛇首的生物）等，以及所有大众，听到佛陀所说的，内心深感欢喜，用各种美妙的花、珍宝、璎珞，各种末香撒在如来身上。 当时，大树紧那罗王（Mahāvrksa Kinnararāja，一种半人半鸟的神）心想：“现在如来以及各位菩萨、大声闻众将要返回，我用我的神力从这里前往，制造一辆巨大的宝车，让佛、菩萨、声闻大众乘坐而去，我和我的眷属应当一起牵车，这样就圆满地供养了如来。” 当时，大树紧那罗王这样想后，就用天界的珍宝制造宝车，高五由旬（Yojana，古印度长度单位）、长宽相等也是五由旬，各种珍宝交错镶嵌，用无量的宝树作为庄严，在这辆车上为佛如来设置狮子座，庄严修饰，高七刃（Ratna，古印度长度单位），铺设无量天界的各种宝衣，为所有菩萨和各位声闻分别设置座位，为各位天子、释提桓因（Śakra，忉利天之主）、梵天（Brahmā，色界之主）、护世四天王（Lokapāla，守护世界的四位天王）、乾闼婆等听法者，都设置了座位。 当时，紧那罗王制造好大宝车并铺设好所有座位后，合掌说道：“希望世尊以及各位大众登上宝车就座，为了怜悯我的缘故。”当时，世尊以及各位菩萨、声闻大众、所有其余的大众，都坐在宝车上所铺设的座位上。 当时，紧那罗王凭借佛陀的神力以及自己的神力，用这