Chinese
若无去则无来；若无去来知一切法是常住性如法常住，众生亦尔！若得是处如法随顺、如处修行，是名成就无生法忍。一切言说即是音声，为语他故起是音声，是无生法忍无有能说无有能听。何以故？是义不可得故，而是法忍非声非说。 “善男子！如来世尊有大威德，同不可得义，不可得义说于有得。” 大树紧那罗王所问经卷第一 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二 姚秦龟兹三藏鸠摩罗什译 尔时天冠菩萨白言：“世尊！未曾有也，而是大树紧那罗王成就如是不思议法。世尊！是紧那罗王乃能成就如是胜妙神通之力，复能演说甚深法忍。世尊！紧那罗王于几佛所种诸善根有如是辩？” 佛言：“善男子！假使能数恒河沙等世界星宿，不能数是紧那罗王所事如来、应、正遍觉。善男子！是人已于尔许佛所修行梵行，集于无上正真之道，是故得有如是辩才。” 尔时天冠问紧那罗王：“汝于尔许无量佛所种殖无量无边善根，何故不成无上正道？” 尔时大树紧那罗王语天冠菩萨：“善男子！菩萨摩诃萨有十二无满足法。何等十二？谓供养给事诸佛世尊无有满足。集诸善根无有满足。听集法宝无有满足。 现代汉语译本：如果没有‘去’，就没有‘来’；如果没有‘去’和‘来’，那么认知到一切法都是常住不变的性质，如同法本身一样常住，众生也是如此！如果能理解这个道理，如法随顺，并依此修行，这就叫做成就无生法忍（anutpattika-dharma-ksanti，对诸法不生不灭的真理的证悟）。一切言语表达都是音声，为了向他人讲述才产生这些音声，而无生法忍是无法用言语表达，也没有能听懂的人。为什么呢？因为这个道理是不可言说的，所以这种法忍既不是声音，也不是言语。 ‘善男子！如来世尊（Tathagata，应供，正遍知）具有伟大的威德，与不可言说的道理相同，用不可言说的道理来阐述可以理解的道理。’ 《大树紧那罗王所问经》卷第一 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》卷第二 姚秦龟兹三藏鸠摩罗什译 这时，天冠菩萨（Tianguan Bodhisattva）说道：‘世尊（Bhagavan，佛的十号之一）！真是前所未有啊，这位大树紧那罗王（Mahavriksha Kinnararaja）竟然成就了如此不可思议的法。世尊！这位紧那罗王竟然能够成就如此殊胜微妙的神通之力，又能演说如此甚深的法忍。世尊！紧那罗王在多少佛所种下了这些善根，才会有如此的辩才？’ 佛说：‘善男子！即使能够数清恒河沙数般的世界中的星宿，也无法数清这位紧那罗王所侍奉的如来（Tathagata，佛的十号之一）、应（Arhat，佛的十号之一）、正遍觉（Samyaksambuddha，佛的十号之一）。善男子！这个人已经在那么多的佛所修行梵行（brahmacarya，清净行），积累了无上正真之道（anuttara-samyak-sambodhi，无上正等正觉），所以才会有如此的辩才。’ 这时，天冠菩萨问紧那罗王：‘您在如此无量佛所种下了无量无边的善根，为什么还没有成就无上正道（anuttara-samyak-sambodhi，无上正等正觉）呢？’ 这时，大树紧那罗王对天冠菩萨说：‘善男子！菩萨摩诃萨（Bodhisattva-Mahasattva，大菩萨）有十二种无法满足的法。是哪十二种呢？就是供养侍奉诸佛世尊（Bhagavan，佛的十号之一）没有满足，积累各种善根没有满足，听闻和收集法宝没有满足。
English
English version: If there is no ‘going,’ there is no ‘coming’; if there is no ‘going’ and ‘coming,’ then knowing that all dharmas (phenomena, teachings) are of a permanent nature, abiding as the Dharma (law, truth) itself abides, and sentient beings are also like this! If one understands this principle, accords with the Dharma, and cultivates accordingly, this is called achieving Anutpattika-dharma-ksanti (the patient acceptance of the non-arising of all dharmas). All verbal expressions are sounds, and these sounds arise for the purpose of speaking to others, but Anutpattika-dharma-ksanti cannot be expressed in words, and there is no one who can understand it. Why? Because this meaning is unattainable, so this Dharma-ksanti is neither sound nor speech. ‘Good man! The Tathagata (Thus Come One, one of the ten titles of a Buddha), the World Honored One, possesses great majestic virtue, which is the same as the unattainable meaning, and uses the unattainable meaning to explain the attainable meaning.’ The Sutra Spoken by King Mahavriksha Kinnararaja, Volume One Taisho Tripitaka Volume 15, No. 0625 The Sutra Spoken by King Mahavriksha Kinnararaja The Sutra Spoken by King Mahavriksha Kinnararaja, Volume Two Translated by Kumarajiva of Kucha during the Yao Qin Dynasty At that time, Tianguan Bodhisattva (Crown of Heaven Bodhisattva) said: ‘World Honored One (Bhagavan, one of the ten titles of a Buddha)! It is unprecedented that this King Mahavriksha Kinnararaja (Great Tree Kinnara King) has achieved such inconceivable Dharma. World Honored One! This Kinnararaja is able to achieve such supreme and wonderful supernatural powers, and is also able to expound such profound Dharma-ksanti. World Honored One! In how many Buddhas' presence did the Kinnararaja plant these good roots to have such eloquence?’ The Buddha said: ‘Good man! Even if one could count the stars in worlds as numerous as the sands of the Ganges River, one could not count the Tathagatas (Thus Come One, one of the ten titles of a Buddha), Arhats (Worthy One, one of the ten titles of a Buddha), and Samyaksambuddhas (Perfectly Enlightened One, one of the ten titles of a Buddha) whom this Kinnararaja has served. Good man! This person has already cultivated pure conduct (brahmacarya) in the presence of so many Buddhas, and accumulated the unsurpassed perfect enlightenment (anuttara-samyak-sambodhi), therefore he has such eloquence.’ At that time, Tianguan Bodhisattva asked Kinnararaja: ‘You have planted immeasurable and boundless good roots in the presence of so many immeasurable Buddhas, why have you not yet achieved unsurpassed perfect enlightenment (anuttara-samyak-sambodhi)?’ At that time, King Mahavriksha Kinnararaja said to Tianguan Bodhisattva: ‘Good man! A Bodhisattva-Mahasattva (Great Bodhisattva) has twelve unfulfilled dharmas. What are the twelve? They are: offering and serving all the World Honored Ones (Bhagavan, one of the ten titles of a Buddha) without satisfaction, accumulating all kinds of good roots without satisfaction, listening to and collecting the Dharma treasures without satisfaction. --------------------------------------------------------------------------------
Chinese
修禅解脱无有满足。修观寂法无有满足。流通显法无有满足。教化众生无有满足。守护正法无有满足。不舍阿练若处无有满足。诸波罗蜜庄严佛土无有满足。修集福慧无有满足。集助菩提法无有满足。善男子！是名菩萨十二无满足法，是故菩萨求善根庄严无有满足。” 尔时大树紧那罗王白言：“世尊！我闻菩萨所有三昧，名曰宝住。若有菩萨得是三昧，一切法宝诸功德法自然而得。善哉，世尊！唯愿如来演说于是宝住三昧，菩萨闻已于一切法而得自在随增长法。” 尔时佛告大树紧那罗王：“如是。紧那罗王！有于三昧名曰宝住。汝今善听，善思念之，吾今当说如是菩萨宝住三昧。” “善哉，世尊！愿乐欲闻，受教而听。” 佛告大树紧那罗王：“若有菩萨欲令佛宝种性不断，法宝种性、僧宝种性不断绝者，修集起生八十种宝。何等八十？不忘一切智宝之心。不舍离于志意宝心。不舍修诸善根宝心。不舍坚入寂定宝心。生起一切布施宝心。不悕望报清净宝心，回向菩提故。庄严身宝心，满三善故。庄严口宝心，离四过故。庄严意宝心，舍离无明、爱、恚见故。持戒不毁不穿、不坏不缺宝心，不穿不坏不缺不污戒庄严故。无恼害宝心，于诸众生意平等故。柔忍宝心，能忍难事故。不忧身命 现代汉语译本：修习禅定以求解脱，永无满足之时。修习观行寂静之法，永无满足之时。流通显扬佛法，永无满足之时。教化引导众生，永无满足之时。守护正法，永无满足之时。不舍弃远离喧嚣的阿练若（Aranya，寂静处）之处，永无满足之时。以诸波罗蜜（Paramita，到彼岸）庄严佛土，永无满足之时。修集福德与智慧，永无满足之时。积聚辅助菩提（Bodhi，觉悟）之法，永无满足之时。善男子！这被称为菩萨的十二种永无满足之法，因此菩萨对于寻求善根庄严，永无满足之时。 当时，大树紧那罗王（King Kinnara of the Great Tree）禀告佛陀说：‘世尊！我听闻菩萨有一种三昧（Samadhi，禅定），名为宝住。如果菩萨获得这种三昧，一切法宝和各种功德之法自然而然就能获得。太好了，世尊！恳请如来演说这种宝住三昧，菩萨听闻之后，对于一切法就能自在，并且随之增长。’ 当时，佛陀告诉大树紧那罗王：‘是的，紧那罗王！确实有一种三昧名为宝住。你现在仔细听好，认真思考，我将为你宣说这种菩萨宝住三昧。’ ‘太好了，世尊！我们非常乐意听闻，并会遵从教诲。’ 佛陀告诉大树紧那罗王：‘如果有菩萨想要佛宝的种性不中断，法宝的种性、僧宝的种性不绝灭，就要修集生起八十种宝。是哪八十种呢？不忘记一切智宝之心。不舍离追求志意的宝心。不舍弃修习各种善根的宝心。不舍弃坚定进入寂静禅定的宝心。生起一切布施的宝心。不希望得到回报的清净宝心，为了回向菩提的缘故。庄严身体的宝心，圆满三种善行（身善、口善、意善）的缘故。庄严口语的宝心，远离四种过失（妄语、绮语、恶口、两舌）的缘故。庄严意念的宝心，舍离无明、贪爱、嗔恚、邪见的缘故。持守戒律不毁犯、不破坏、不缺漏的宝心，因为不毁犯、不破坏、不缺漏、不染污的戒律庄严的缘故。没有恼害的宝心，对于所有众生心怀平等慈悲的缘故。柔和忍辱的宝心，能够忍受艰难困苦事情的缘故。不忧虑身体性命
English
English version: There is no satisfaction in cultivating meditation for liberation. There is no satisfaction in cultivating contemplation of quiescent dharmas. There is no satisfaction in circulating and manifesting the Dharma. There is no satisfaction in teaching and transforming sentient beings. There is no satisfaction in guarding the True Dharma. There is no satisfaction in not abandoning the Aranya (secluded place) abode. There is no satisfaction in adorning Buddha-lands with the Paramitas (perfections). There is no satisfaction in cultivating and gathering merit and wisdom. There is no satisfaction in gathering the aids to Bodhi (enlightenment). Good man! These are called the twelve non-satisfactions of a Bodhisattva; therefore, a Bodhisattva's seeking of good roots for adornment is without satisfaction. At that time, the King Kinnara of the Great Tree said to the World Honored One: 'World Honored One! I have heard of a Samadhi (meditative state) possessed by Bodhisattvas, called Jewel Abiding. If a Bodhisattva obtains this Samadhi, all Dharma Jewels and meritorious dharmas will naturally be obtained. Excellent, World Honored One! May the Tathagata (Thus Come One) expound upon this Jewel Abiding Samadhi, so that Bodhisattvas, having heard it, may become自在(free) with all dharmas and increase in accordance with the Dharma.' At that time, the Buddha told the King Kinnara of the Great Tree: 'So it is, King Kinnara! There is indeed a Samadhi called Jewel Abiding. Listen well now, and contemplate it carefully; I will now speak of this Bodhisattva's Jewel Abiding Samadhi.' 'Excellent, World Honored One! We are eager to hear and will listen with reverence.' The Buddha told the King Kinnara of the Great Tree: 'If there are Bodhisattvas who wish to prevent the Buddha Jewel lineage from being cut off, and to prevent the Dharma Jewel and Sangha Jewel lineages from being extinguished, they must cultivate and generate eighty kinds of jewels. What are the eighty? The mind of not forgetting the Jewel of All-Knowing Wisdom. The mind of not abandoning the Jewel of aspiration and intention. The mind of not abandoning the Jewel of cultivating all good roots. The mind of not abandoning the Jewel of firmly entering quiescent Samadhi. Generating the Jewel mind of all giving. The pure Jewel mind of not hoping for reward, for the sake of dedicating it to Bodhi. The Jewel mind of adorning the body, because of fulfilling the three good deeds (body, speech, and mind). The Jewel mind of adorning speech, because of being apart from the four faults (false speech, embellished speech, harsh speech, divisive speech). The Jewel mind of adorning intention, because of abandoning ignorance, attachment, hatred, and wrong views. The Jewel mind of upholding precepts without violation, without breakage, without deficiency, because of the precepts being adorned without violation, without breakage, without deficiency, without defilement. The Jewel mind of non-harming, because of having equanimity towards all sentient beings. The Jewel mind of gentleness and forbearance, because of being able to endure difficult matters. Not worrying about body and life --------------------------------------------------------------------------------
Chinese
清净宝心，净菩提故。无爱恚宝心，无高下故。坚固牢强庄严宝心，无忧虑故。一切所作成就宝心，无慢缓故。坚固念慧进入宝心，能善修集助菩提法故。起禅解脱三昧宝心，得心自在故。集法宝心，集自财故。闻正法已能持宝心，得无畏故。不吝法宝心，心无吝故。不期利养说法宝心，舍离恶欲不望报故。修正念宝心，正流趣故。如所闻法成满宝心，如闻行故。智观宝心，降伏智故。大慈宝心，化众生故；大悲宝心，观众生故；大喜宝心，爱乐法故；大舍宝心，诸法寂故。不厌生死宝心，集诸善根故。化众生宝心，不住自乐故。四摄宝心，为摄法故。起神通宝心，一切神通现变化故。善知识宝心，为闻法故。离恶知识宝心，集善根故。为一切众生正修宝心，如涅槃故。离诸一切结病宝心，入一切众生所志欲故。于一切法生药想宝心，寂诸病故。善修学习无慢宝心，知大人法故。灭憍慢宝心，于诸众生谦卑下故。无幻伪宝心，无谄诳故。和敬宝心，令法久住故。护法宝心，报去来现在诸佛恩故。知恩报恩宝心，亲友究竟故。不望报宝心，无所亲故。常出家宝心，不忘所作故。爱乐宝心，护白净故。圣种少欲知足宝心，集持戒故。庄严一切头陀功德宝心，于诸众生无有过故。少欲知足宝心，慧无足故。独处宝心，身意寂 现代汉语译本 清净宝心（珍贵的心），是因为清净菩提（觉悟）的缘故。没有爱和恨的宝心，是因为没有高下之分的缘故。坚固牢强庄严的宝心，是因为没有忧虑的缘故。一切所作都能成就的宝心，是因为没有怠慢的缘故。坚固的念和智慧进入的宝心，是因为能够很好地修习和积累帮助菩提的法门的缘故。生起禅定、解脱、三昧的宝心，是因为得到心的自在的缘故。积累佛法的宝心，是因为积累自己的财富的缘故。听闻正法后能够保持的宝心，是因为得到无畏的缘故。不吝啬佛法的宝心，是因为心中没有吝啬的缘故。不期望利益供养而说法的宝心，是因为舍弃恶欲而不期望回报的缘故。修正念的宝心，是因为正念之流趣向的缘故。如所听闻的佛法成就圆满的宝心，是因为如所听闻的去实践的缘故。智慧观照的宝心，是因为降伏智慧的缘故。大慈的宝心，是为了教化众生的缘故；大悲的宝心，是为了观察众生的缘故；大喜的宝心，是因为喜爱佛法的缘故；大舍的宝心，是因为诸法寂静的缘故。不厌弃生死的宝心，是因为积累各种善根的缘故。教化众生的宝心，是因为不住于自己享乐的缘故。四摄法的宝心，是为了摄受佛法的缘故。生起神通的宝心，是因为一切神通显现变化的缘故。善知识的宝心，是为了听闻佛法的缘故。远离恶知识的宝心，是为了积累善根的缘故。为了所有众生而正确修行的宝心，如涅槃一般。远离所有一切烦恼结缚的宝心，进入一切众生所希望的境界的缘故。对于一切法生起药想的宝心，寂静各种疾病的缘故。好好地修习学习没有傲慢的宝心，因为知道大人之法的缘故。灭除骄慢的宝心，对于所有众生谦卑恭敬的缘故。没有虚幻伪装的宝心，没有谄媚欺骗的缘故。和睦恭敬的宝心，令佛法长久住世的缘故。护持佛法的宝心，报答过去、现在、未来诸佛的恩德的缘故。知恩报恩的宝心，亲友关系能够究竟的缘故。不期望回报的宝心，没有亲疏分别的缘故。常常出家的宝心，不忘记所应该做的事情的缘故。喜爱的宝心，护持清净的缘故。圣种少欲知足的宝心，积累持戒的缘故。庄严一切头陀功德的宝心，对于所有众生没有过失的缘故。少欲知足的宝心，智慧没有满足的缘故。独处的宝心，身心寂静。