Chinese
说是菩萨诸行法时，五百菩萨得无生法忍。阿阇世王及其眷属，王舍城中婆罗门居士及紧那罗眷属之中八千众生，发阿耨多罗三藐三菩提心已，白言：“世尊！我等当于如上所说菩萨所行菩提诸行如说修行。” 尔时世尊语大树紧那罗王：“汝今可去，还其所止。” 尔时大树紧那罗王及其夫人并诸子息、一切眷属，顶礼佛足右绕三匝，悔过世尊！作诸伎乐天雨众 现代汉语译本 沉溺于名色（nāma-rūpa，精神和物质现象）的狂乱行为； 修行菩提（bodhi，觉悟）最殊胜的行为，那人会被天人和人所尊敬。 修习容易实践且利益众生的行为，断除邪道，奉行殊胜微妙的行为； 修行菩提最殊胜的行为，那人常有智慧的利益。 修习刚健的行为，勤奋精进，能够使魔军感到恐惧的勇猛行为； 修行菩提最殊胜的行为，那人在道场中的所作所为无人不知。 修习显露的行为，没有隐瞒，获得总持（dhāraṇī，记忆和理解能力）的微妙行为； 修行菩提最殊胜的行为，那人不会失去果报。 修习王者般的寂静行为，常常在一切时候奉行出家行为； 修行菩提最殊胜的行为，那人能如佛所说修行。 修习长者般的殊胜行为，在世间奉行无与伦比的行为； 修习与方便相应的行为，舍弃禅定的快乐和微妙的行为； 修行菩提最殊胜的行为，那人最终不会有恼怒和烦热。 修习世间的行为，远离世间的行为，欲界（kāmadhātu，欲望界）、色界（rūpadhātu，色界）、无色界（arūpadhātu，无色界）的行为； 修行菩提最殊胜的行为，那人最终不会有恐怖。 修习普遍的行为，一切的行为，满足诸根，善行如仪； 修行菩提最殊胜的行为，那人的智慧犹如虚空。 当佛陀宣说菩萨的各种行为时，五百位菩萨证得了无生法忍（anutpattika-dharma-kṣānti，对法不生不灭的领悟）。阿阇世王（Ajātaśatru）和他的眷属，王舍城（Rājagṛha）中的婆罗门（Brāhmana）居士以及紧那罗（Kiṃnara，一种非人）眷属中的八千众生，发起了阿耨多罗三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，无上正等正觉之心），说道：‘世尊！我们应当如您所说，修行如上所说的菩萨所行的菩提诸行。’ 这时，世尊告诉大树紧那罗王：‘你现在可以离开了，回到你所居住的地方。’ 这时，大树紧那罗王和他的夫人以及所有的子女眷属，顶礼佛足，右绕佛三圈，向世尊忏悔！并演奏各种音乐，天降各种花雨。
English
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. --------------------------------------------------------------------------------
Chinese
华，放大光明地六种动，即便还往诣香山中。 尔时释提桓因白言：“世尊！是大树紧那罗王乃能如是真实供佛，真实供法。” 佛言：“憍尸迦！不但于汝名为真实，普胜三千大千世界所有释、梵、护世、天王、声闻、缘觉，是紧那罗王真实殊胜。何以故？天主！菩萨发心已胜一切声闻、缘觉。憍尸迦！无有能胜于菩萨者，唯除如来！何以故？从于菩萨出生如来！从于如来出生一切声闻、缘觉。” 尔时释提桓因于如来所闻是语已，涕泣流泪作如是言：“我今永为离于大乘。” 尔时瞿夷天子语释提桓因：“父王天主！如是如是！一切诸行一切诸法，无有覆障从妄想起，不能发生无上正真大道之心，不能悲念一切众生，不能修于大慈之心。父王天主今覆何言：‘已入正位烧败种子，于此大乘永非其器？’” 瞿夷天子说是语时，三十三天中五百天子，皆发无上正真道心。 尔时瞿夷天子白言：“世尊！我欲亲见菩萨所行，百千万亿难行苦行，乃至然灯佛所得无生忍，愿佛少说，我等闻已如说修行当得是法？” 尔时世尊告瞿夷天子：“无有菩萨不种善根得无生忍；菩萨多种无量善根，然后乃得无生法忍。瞿夷天子！菩萨成就是四法者得无生法忍。何等四？诸佛平等。诸 现代汉语译本：华（指花），放大光明地六种动（指六种震动），即便还往诣香山中。 尔时释提桓因（Śakra Devānām Indra，帝释天）白言：‘世尊！是大树紧那罗王（Mahāvrkṣa Kiṃnara-rāja，大树紧那罗王）乃能如是真实供佛，真实供法。’ 佛言：‘憍尸迦（Kauśika，帝释天的别称）！不但于汝名为真实，普胜三千大千世界所有释（Śakra，帝释天）、梵（Brahmā，梵天）、护世（Lokapāla，护世四天王）、天王、声闻（Śrāvaka，声闻）、缘觉（Pratyekabuddha，缘觉），是紧那罗王真实殊胜。何以故？天主！菩萨（Bodhisattva，菩萨）发心已胜一切声闻、缘觉。憍尸迦！无有能胜于菩萨者，唯除如来（Tathāgata，如来）！何以故？从于菩萨出生如来！从于如来出生一切声闻、缘觉。’ 尔时释提桓因于如来所闻是语已，涕泣流泪作如是言：‘我今永为离于大乘（Mahāyāna，大乘）。’ 尔时瞿夷天子（Guhya devaputra，瞿夷天子）语释提桓因：‘父王天主！如是如是！一切诸行一切诸法，无有覆障从妄想起，不能发生无上正真大道之心，不能悲念一切众生，不能修于大慈之心。父王天主今覆何言：‘已入正位烧败种子，于此大乘永非其器？’’ 瞿夷天子说是语时，三十三天中五百天子，皆发无上正真道心。 尔时瞿夷天子白言：‘世尊！我欲亲见菩萨所行，百千万亿难行苦行，乃至然灯佛（Dīpaṃkara Buddha，燃灯佛）所得无生忍（anutpattika-dharma-kṣānti，无生法忍），愿佛少说，我等闻已如说修行当得是法？’ 尔时世尊告瞿夷天子：‘无有菩萨不种善根得无生忍；菩萨多种无量善根，然后乃得无生法忍。瞿夷天子！菩萨成就是四法者得无生法忍。何等四？诸佛平等。诸
English
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' --------------------------------------------------------------------------------
Chinese
法平等。世界平等。众生平等。瞿夷！是为菩萨成就四法得无生法忍。 “复成四法。何等四？玩乐四空。玩乐大悲三解脱门。玩乐方便六波罗蜜。玩乐禅定及五神通。是为四。 “复成四法。何等四？解知阴性即是菩提。知诸界性集于菩提，信菩提性即是界性。知诸入性集于菩提，以菩提性观于诸入。一切诸法集于菩提，菩提之性即诸法性，定无有疑。是为四。 “复成四法。何等四？知一切法住于实际不动摇故。知一切法住于如中。信三世法等不坏性故。观诸法平等如虚空性故。瞿夷！是为菩萨成就四法得无生法忍。” 说是法时，五百菩萨得无生法忍，瞿夷天子得于顺忍。 尔时世尊将封印此经法，告大德阿难：“阿难！汝受持此经，名曰‘大树紧那罗王入作一切法门行经’。” 大德阿难白言：“世尊！我已受持。未曾有也。世尊！是经极为甚深微妙，其义决定文辞庄严。世尊！无有余经能胜此经，今此经中无不开示者。世尊！我于目前得法光明，不如此经；我今自觉于是经中获得百千万亿功德。世尊！我今以此有限量智入声闻位，闻此经已尚得如是大法光明，况复菩萨摩诃萨成就无量大海法器、无畏大智修集诸法，为诸众生作不请友，无量大智闻如是法得几法门？” 现代汉语译本 法平等。世界平等。众生平等。瞿夷（Geyi，人名）！这是菩萨成就四法，获得无生法忍。 ‘又成就四法。是哪四法？玩乐四空（sì kōng，佛教用语，指空无所有）。玩乐大悲三解脱门（dà bēi sān jiě tuō mén，佛教用语，指通过慈悲心获得的三种解脱途径）。玩乐方便六波罗蜜（fāng biàn liù bō luó mì，佛教用语，指六种到达彼岸的方法）。玩乐禅定及五神通（chán dìng jí wǔ shén tōng，佛教用语，指禅定和五种神通）。这就是四法。 ‘又成就四法。是哪四法？了解阴性（yīn xìng，佛教用语，指构成个体存在的要素）即是菩提（pú tí，佛教用语，指觉悟）。知道诸界性（zhū jiè xìng，佛教用语，指构成世界的各种要素）聚集于菩提，相信菩提的性质就是诸界的性质。知道诸入性（zhū rù xìng，佛教用语，指感官的入口）聚集于菩提，用菩提的性质观察诸入。一切诸法（yī qiè zhū fǎ，佛教用语，指一切事物和现象）聚集于菩提，菩提的性质就是一切诸法的性质，对此坚定不移。这就是四法。 ‘又成就四法。是哪四法？知道一切法（yī qiè fǎ，佛教用语，指一切事物和现象）安住于实际（shí jì，佛教用语，指真如实相）而不动摇。知道一切法安住于如（rú，佛教用语，指真如）。相信过去、现在、未来三世的法（sān shì fǎ，佛教用语，指过去、现在、未来的事物和现象）具有平等不坏的性质。观察诸法平等，如同虚空的性质。瞿夷！这是菩萨成就四法，获得无生法忍。’ 在宣说此法时，五百位菩萨获得了无生法忍，瞿夷天子（Geyi tiān zǐ，人名）获得了顺忍。 这时，世尊将要为此经法封印，告诉大德阿难（Ā nán，人名）: ‘阿难！你受持此经，名为《大树紧那罗王入作一切法门行经》（Dà shù jǐn nuó luó wáng rù zuò yī qiè fǎ mén xíng jīng）。’ 大德阿难回答说：‘世尊！我已经受持。从未有过这样的事。世尊！这部经极为甚深微妙，其义理确定，文辞庄严。世尊！没有其他经能够胜过此经，现在这部经中没有不揭示的。世尊！我于目前得到法的光明，没有哪部经能像这部经一样；我现在自觉在这部经中获得了百千万亿的功德。世尊！我现在凭借有限的智慧进入声闻位（shēng wén wèi，佛教用语，指听闻佛法而证悟的修行者果位），听闻此经尚且能得到如此大的法光明，更何况菩萨摩诃萨（pú sà mó hē sà，佛教用语，指大菩萨）成就无量大海般的法器、无畏的大智慧，修集诸法，为众生做不请之友，以无量的大智慧听闻这样的法，能得到多少法门呢？’