English
English version: 'Like raining precious jewels, everything goes as wished. This venerable jewel should not be hoarded; it should rain down upon the three realms, enabling all beings to obtain treasures. The merit of this Samadhi (Samadhi, Buddhist term for meditative absorption) is also like this.' King Rāmagṛha (Rāmagṛha, ancient Indian city) said to the Buddha: 'The Buddha is a venerable protector, the great guide of the world, always having great compassion to save beings in the ten directions. I wish that you would rain down jewels upon my kingdom, so that the people may universally obtain benefits.' The Buddha then smiled, and divine light shone brightly. Ānanda (Ānanda, one of the Buddha's ten great disciples), adjusting his robes, stepped forward and said to the Buddha: 'The Buddha does not smile without a reason; I wish to hear its meaning.' The Buddha said to Ānanda: 'Do you see this king? He desires to obtain Nirvana (Nirvana, Buddhist term for liberation) and heavenly jewels, to rain them down upon Rāmagṛha (Rāmagṛha) to make it universally prosperous, but he does not know that the treasure comes from Samadhi (Samadhi, Buddhist term for meditative absorption). He has already obtained this treasure.' The Buddha said to the king: 'Would you rather see the people go without food for a hundred days, universally obtaining peace and stability, taking the Dharma (Dharma, Buddhist term for the teachings of the Buddha) as their nourishment, and all women transformed into men? Is the benefit of this Dharma not great?' The king was delighted and immediately took off his jewels, scattering them upon the Buddha and the Bodhisattvas (Bodhisattva, Buddhist term for one who aspires to Buddhahood), and the jewels transformed into floral canopies arranged in the sky, filled with hundreds of thousands of musical instruments. The king was even more overjoyed, forgetting his hunger. The king asked the Buddha: 'Where do these floral canopies come from?' The Buddha said: 'They come from nowhere.' He asked again: 'Where does nowhere come from?' The Buddha said: 'It comes from non-arising.' He asked again: 'Where does non-arising come from?' The Buddha said: 'It comes from non-birth.' He asked again: 'Where does non-birth come from?' He answered: 'It comes from non-movement.' He asked again: 'Where does non-movement come from?' He answered: 'It comes from non-creation.' He asked again: 'Where does non-creation come from?' He said: 'It comes from no-name.' He asked again: 'Where does no-name come from?' He said: 'It comes from non-birth.' He asked again: 'Where does non-birth come from?' -------------------------------------------------------------------------------- 曰：“从无音来。” 又问：“无音从何所来？” 曰：“从无二来。” 又问：“无二从何所来？” 曰：“从无形来。” 又问：“无形从何所来？” 曰：“从自然来。” 又问：“自然从何所来？” 曰：“从化来。” 又问：“化从何所来？” 曰：“离于化来。” 又问：“离化从何所来？” 曰：“离于不化无相知处来。” 又问：“无相知处从何所来？” 佛言：“以是故为诸法也。”
Chinese
王闻佛语倍大欢喜，白佛言：“此诸菩萨从远方来，愿悉请之明日到宫。”佛即许之皆受其请。 王即还宫庄严供具，侠道施帐幢幡粲丽，宫中皆以珍宝作座，夫人采女斋戒尽敬。 明日，文殊及宝来等，与诸菩萨俱诣王宫。宝来菩萨让文殊曰：“今诸上人宜于前入。” 诸菩萨言：“于慧无处、于意无形、于念无想、于法无所施，所施不离道，已断于法轮，于法无念、想无多少，如是者故为尊、多入于权，于萨芸若无相知者，已被法铠，于三昧无增减，是则为尊，故宜处前。” 宝来菩萨答曰：“今诸上人年耆德高，以故为尊，宜在前入。” 诸菩萨言：“我等之年亦如枯树，根 现代汉语译本 问：‘声音从哪里来？’ 答：‘从没有声音的地方来。’ 又问：‘没有声音从哪里来？’ 答：‘从没有二元对立的地方来。’ 又问：‘没有二元对立从哪里来？’ 答：‘从没有形状的地方来。’ 又问：‘没有形状从哪里来？’ 答：‘从自然而然的地方来。’ 又问：‘自然而然从哪里来？’ 答：‘从变化而来。’ 又问：‘变化从哪里来？’ 答：‘从脱离变化而来。’ 又问：‘脱离变化从哪里来？’ 答：‘从脱离不变化、没有相状可知之处而来。’ 又问：‘没有相状可知之处从哪里来？’ 佛说：‘因此才有了诸法（dharma）。’ 国王听了佛的话，更加欢喜，对佛说：‘这些菩萨（bodhisattva）从远方而来，希望能够邀请他们明天到我的宫殿来。’佛就答应了，所有菩萨都接受了国王的邀请。 国王回到宫殿，准备好各种供养的器具，在道路两旁设置帐篷和华丽的幡幢，宫殿里都用珍宝制作座位，王后和宫女们斋戒，尽心恭敬。 第二天，文殊（Manjusri）菩萨和宝来（Ratnakara）菩萨等，与各位菩萨一同来到王宫。宝来菩萨对文殊菩萨说：‘现在各位上人应该先进入。’ 各位菩萨说：‘对于智慧没有执着之处，对于意念没有形状，对于念头没有妄想，对于法（dharma）没有施舍之处，所施舍的不离于道（道，the path），已经断除了法轮（dharma wheel），对于法没有念想，念想没有多少之分，像这样的人才值得尊敬，更多地进入权巧方便，对于一切智（sarvajna）没有相状可知的人，已经披上了法的铠甲，对于三昧（samadhi）没有增减，这样的人才值得尊敬，所以应该走在前面。’ 宝来菩萨回答说：‘现在各位上人年长德高，因此值得尊敬，应该走在前面。’ 各位菩萨说：‘我们的年龄也像枯树一样，根
English
English version He said, 'It comes from no sound.' He further asked, 'From where does no sound come?' He said, 'It comes from no duality.' He further asked, 'From where does no duality come?' He said, 'It comes from no form.' He further asked, 'From where does no form come?' He said, 'It comes from the natural.' He further asked, 'From where does the natural come?' He said, 'It comes from transformation.' He further asked, 'From where does transformation come?' He said, 'It comes from being apart from transformation.' He further asked, 'From where does being apart from transformation come?' He said, 'It comes from being apart from non-transformation, a place where there is no knowing of characteristics.' He further asked, 'From where does the place where there is no knowing of characteristics come?' The Buddha said, 'Therefore, it is the reason for all dharmas (dharma).' The king, hearing the Buddha's words, was greatly delighted and said to the Buddha, 'These Bodhisattvas (bodhisattva) have come from afar. I wish to invite them all to the palace tomorrow.' The Buddha then agreed, and all the Bodhisattvas accepted the invitation. The king then returned to the palace, preparing offerings and adorning the roads with canopies and splendid banners. In the palace, seats were made of precious jewels, and the queen and palace women fasted and showed utmost respect. The next day, Manjusri (Manjusri) and Ratnakara (Ratnakara), along with the other Bodhisattvas, went to the king's palace. Ratnakara Bodhisattva said to Manjusri, 'Now, these venerable ones should enter first.' The Bodhisattvas said, 'In wisdom, there is no place to cling to; in intention, there is no form; in thought, there is no imagination; in the Dharma (dharma), there is nothing to give. What is given does not depart from the Path (道, the path). The Dharma wheel (dharma wheel) has been broken. In the Dharma, there is no thought; in thought, there is no quantity. Such a one is worthy of respect, entering more into skillful means. For one who has no knowing of characteristics in all-knowingness (sarvajna), who has been clad in the armor of the Dharma, and in samadhi (samadhi) there is no increase or decrease, such a one is worthy of respect and should go first.' Ratnakara Bodhisattva replied, 'Now, these venerable ones are old and of high virtue, therefore worthy of respect and should enter first.' The Bodhisattvas said, 'Our years are like withered trees, with roots --------------------------------------------------------------------------------
Chinese
本已死无有华叶，鲜于荫覆于世为薄，仁者虽幼入慧甚深，譬如宝树益世弘多，以故为尊，故宜在前。”既皆入宫就座而坐，诸天在上以乐乐之。 王使夫人及诸采女，烧众名香进奉供具，饭食毕讫王问宝来：“我今欲得见十方佛，当行何法而得见之？” 宝来曰：“欲见诸佛，当行九法：一者视十方佛与是无异、二者当视道无有径、三者视一切人无有脱者、四者当视饭食如化所见、五者当知五阴无有识想、六者当知六情观之如幻、七者当知所观但是倒见、八者于法中大施与、九者当知所施无所施，是为九也。空其意、等所视、无彼此，志寂然、得净定、无所见，则普见佛。” 尔时赞宝来曰：“快哉快哉！审如所说。”佛说颂曰： “常当愿是劫， 所生常遇尊， 从受大智慧， 常除爱欲根。 不贪亦不嫉， 恶意不复生， 乃于无数佛， 得闻是三昧。 入于三千刹， 常行尊三昧， 不于一切人， 所有诸珍宝。 法不从五阴， 亦不离其处， 从观得脱名， 一切皆如是。 从观得欢喜， 发意无所生， 其处已如是， 故为天中天。 若在三界中， 不生亦不死， 泥洹及泥曰， 一切无有是。 意不当邪念， 所行作非法， 现代汉语译本 ‘即使草木已经枯萎，没有了华丽的叶子，它们所能提供的荫蔽对于世人来说仍然是微薄的。而有仁德的人，即使年幼也能深入领悟智慧，就像珍贵的树木一样，对世间的益处非常巨大，因此应该受到尊重，所以应该安排在前面。’说完，大家都进入宫殿，按照顺序就座，天上的诸神也在上方用音乐来娱乐。 国王让夫人和众多的采女，焚烧各种名贵的香，献上各种供品。饭食完毕后，国王问宝来（Baolai，人名）: ‘我现在想要见到十方诸佛，应该修行什么法才能见到呢？’ 宝来（Baolai）回答说：‘想要见到诸佛，应当修行九种法：第一，看待十方诸佛与自身没有差别；第二，应当看待道没有捷径可走；第三，看待一切众生没有不能解脱的；第四，应当看待饭食如同幻化所显现；第五，应当了知五阴（wuyin，色、受、想、行、识）没有识别和思想；第六，应当了知六情（liuqing，眼、耳、鼻、舌、身、意）的观感如同幻觉；第七，应当了知所观的一切都只是颠倒的见解；第八，在佛法中广行布施；第九，应当了知所施与的没有能施与者和所施与之物，这就是九种法。清空你的意念，平等地看待一切，没有彼此的分别，心志寂静，获得清净的禅定，没有任何所见，就能普遍地见到佛。’ 这时，有人赞叹宝来（Baolai）说：‘太好了！太好了！确实如你所说。’佛陀说了颂语： ‘应当常常发愿，在这个劫数中，所生之处常常遇到值得尊敬的人，从他们那里接受大智慧，常常去除爱欲的根本。不贪婪也不嫉妒，邪恶的念头不再产生，才能在无数的佛面前，听闻到这种三昧（sanmei，禅定）。进入三千世界，常常修行这种值得尊敬的三昧（sanmei），不对任何人，执着于任何珍宝。佛法不从五阴（wuyin）而来，也不离开五阴（wuyin）之处，从观照中得到解脱的名称，一切都是这样。从观照中得到欢喜，发起的心念没有生起之处，这样的境界已经达到，所以被称为天中之天。如果在三界（sanjie，欲界、色界、无色界）之中，不生也不死，涅槃（Nirvana）和涅曰（泥曰可能指涅槃的另一种音译），一切都没有实在的。意念不应当有邪念，所做的事情不应当是违背佛法的。’
English
English version ‘Even if plants have withered and have no splendid leaves, the shade they can provide to the world is still meager. But a virtuous person, even if young, can deeply understand wisdom, just like precious trees, the benefits to the world are immense, therefore they should be respected, so they should be placed in front.’ After speaking, everyone entered the palace and sat down in order, and the gods in the heavens above entertained them with music. The king had his consorts and numerous palace women burn various famous incenses and offer various offerings. After the meal, the king asked Baolai (Baolai, a name): ‘Now I want to see the Buddhas of the ten directions, what Dharma should I practice to see them?’ Baolai (Baolai) replied: ‘If you want to see the Buddhas, you should practice nine Dharmas: First, regard the Buddhas of the ten directions as no different from yourself; second, you should regard the path as having no shortcuts; third, regard all beings as not being unable to be liberated; fourth, you should regard food as appearing as if transformed; fifth, you should know that the five skandhas (wuyin, form, feeling, perception, volition, consciousness) have no recognition or thought; sixth, you should know that the perceptions of the six senses (liuqing, eye, ear, nose, tongue, body, mind) are like illusions; seventh, you should know that all that is observed is just inverted views; eighth, give generously in the Dharma; ninth, you should know that what is given has no giver and nothing to give, these are the nine Dharmas. Empty your mind, look at everything equally, without any distinction between self and other, with a quiet mind, attain pure samadhi (sanmei, meditation), without any seeing, then you can universally see the Buddhas.’ At this time, someone praised Baolai (Baolai) and said: ‘Excellent! Excellent! It is indeed as you say.’ The Buddha spoke the verse: ‘One should always vow that in this kalpa, in every birth, one will always encounter venerable ones, receive great wisdom from them, and always remove the root of love and desire. Not greedy nor jealous, evil thoughts will no longer arise, then one can hear this samadhi (sanmei) in front of countless Buddhas. Entering the three thousand worlds, constantly practice this venerable samadhi (sanmei), do not cling to any treasures of any kind. The Dharma does not come from the five skandhas (wuyin), nor does it leave the place of the five skandhas (wuyin), from contemplation one obtains the name of liberation, everything is like this. From contemplation one obtains joy, the mind that arises has no place of origin, such a state has already been reached, therefore it is called the Supreme Among Gods. If one is in the three realms (sanjie, the realm of desire, the realm of form, the formless realm), neither born nor dying, Nirvana and Nir曰 (Nir曰 may be another transliteration of Nirvana), all are not real. The mind should not have evil thoughts, and what is done should not be against the Dharma.’