English
English version Nāgārjuna, born into a very wealthy and noble family of the Brahmin caste (Brahmin), was born under a tree. He attained enlightenment due to a dragon, hence the name Nāgārjuna. From a young age, he was exceptionally intelligent, surpassing others in talent and learning. As an infant in swaddling clothes, he heard Brahmins reciting the four Vedas. These scriptures were profound and extensive, containing forty thousand verses, each with thirty-two syllables, all of which he immediately understood, grasping their meaning. Upon reaching adulthood, his fame spread throughout various countries. He mastered astronomy, geography, astrology, divination, and other Taoist arts. He befriended three individuals, studying and discerning right from wrong together. They entered the mountains and arrived at a Buddhist pagoda, abandoning desires and attachments to become monks. Within ninety days, he recited all the sutras and treatises in Jambudvipa (the world we inhabit), mastering them all. Afterward, he sought other scriptures but found none. He then journeyed to the Himalayas, where he encountered a Bhikkhu who imparted the Mahāyāna (Great Vehicle Buddhism) to him. He loved to recite and revered it, although he understood the true meaning, he had not yet attained enlightenment. He possessed boundless eloquence and was skilled in speech, subduing heretics, practitioners of other schools, and righteous Shramanas. People requested him to be their teacher, and he considered himself an omniscient being. Arrogance arose in his heart, and he became exceedingly proud, desiring to enter the gate of Gautama (Shakyamuni Buddha). At that moment, the gatekeeper deity told Nāgārjuna, 'Your wisdom is as insignificant as mosquitoes and gadflies. Compared to the Tathagata, it cannot be described in words, like the light of fireflies trying to compete with the sun and moon. Comparing Mount Sumeru (the sacred mountain in Buddhist cosmology) to a mustard seed. I see that you are not omniscient; how can you enter through this gate?' Upon hearing these words, Nāgārjuna felt deeply ashamed. At that time, a disciple said to Nāgārjuna, 'Teacher, you have always considered yourself omniscient, but now you are humiliated and become a disciple of the Buddha. As a disciple, one should consult the teacher, and if the consultation is insufficient, one is not omniscient.' At this point, Nāgārjuna was speechless and felt very frustrated. He thought to himself, 'In the world, there are countless paths and methods. Although the Buddhist scriptures are exquisite, their meaning has not been fully elaborated. I should now elaborate on them in more detail, enlighten future learners, and benefit sentient beings.' With this thought, he wanted to establish his own teachings and precepts, redesigning clothing to resemble Buddhist attire but with slight differences, intending to dispel people's doubts and indicate that he was not bound by Buddhist teachings. He chose an auspicious day and was about to begin his actions. --------------------------------------------------------------------------------
Chinese
之。独处静室水精房中(下明入龙宫之缘)。大龙菩萨。愍其若此。即以神力。接入大海。至其宫殿。开七宝函。以诸方等。深奥经典。无量妙法。授与龙树。九十日中。通解甚多。其心深入。体得实利。龙知心念。而问之言。汝今看经。为遍未耶。龙树答言。汝经无量。不可得尽。我所读者。足满十倍。过阎浮提。龙王语言(明天宫龙宫等处无不秘藏法宝)。忉利天上。释提桓因。所有经典。过于此宫。百千万倍。诸处比此。不可称数。尔时龙树。既得此经。豁然通达。善解一相。深入无生。法忍具足。龙知悟道。还送出宫。 四明龙树诵出 敬法秘藏。不能广被。必须诵出。普利群机。纂灵记引真谛三藏。西域记说。龙树别传。亦说入龙宫见经之缘。广如别记。然龙树按七卷棱伽经。如来记云。大慧汝应知。善逝涅槃后。未来世当有。持于我法者。南天竺国中。大名德比丘。厥号为龙树。能破有无宗。世间中显我。无上大乘法。得初欢喜地。往生安乐国。唐三藏西域记。亦说其行迹。 贤首华严传云。依智度论。诸大乘经。多是文殊师利之所结集。此经则是文殊师利所集。佛初去世。贤圣随隐。异道竞兴。乏大乘器。摄此经在海龙王宫。六百余年。未能传于世。龙树菩萨入龙宫。因见此经渊府 现代汉语译本：之后，龙树独自一人在安静的水晶房中（下面说明了进入龙宫的因缘）。大龙菩萨怜悯他如此，就用神通力将他接入大海，到达龙宫。打开七宝函，将诸方等深奥经典、无量妙法授予龙树。九十天中，龙树通解甚多，其心深入，体会到真实的利益。龙知道龙树的心念，就问他说：‘你现在看经，看遍了吗？’龙树回答说：‘你的经典无量无边，不可能穷尽。我所读的，足够超过阎浮提（Jambudvipa，指我们所居住的这个世界）十倍。’龙王说（明天宫、龙宫等处没有不秘藏法宝的）：‘忉利天（Trayastrimsa，佛教欲界六天之一）上，释提桓因（Śakro devānām indra，帝释天）所有的经典，超过此宫百千万倍。其他地方比这里，不可称数。’当时龙树，既得到这些经典，豁然通达，善于理解一相，深入无生，法忍具足。龙知道他已经悟道，就送他出宫。 四明龙树诵出 敬法秘藏，不能广泛传播，必须诵出，普遍利益众生。纂灵记引用真谛（Paramārtha，南朝时期著名佛教学者）的说法，《西域记》也说，龙树别传也说了入龙宫见经的因缘，详细情况见别记。然而龙树按七卷《楞伽经》（Laṅkāvatāra Sūtra）说，如来（Tathāgata，佛的称号之一）记中说：‘大慧（Mahāmati，人名），你应该知道，善逝（Sugata，佛的称号之一）涅槃（Nirvana，佛教术语，指解脱）后，未来世当有，持于我法者。南天竺国中，大名德比丘，名字叫做龙树，能破有无宗，世间中显我无上大乘法，得初欢喜地，往生安乐国。’唐三藏《西域记》，也说了他的行迹。 贤首华严传中说，依据《智度论》（Mahāprajñāpāramitāśāstra），诸大乘经，多是文殊师利（Mañjuśrī，佛教四大菩萨之一）所结集。此经则是文殊师利所集。佛初去世，贤圣随之隐没，异端邪说竞相兴起，缺乏大乘根器的人，所以将此经收藏在海龙王宫六百余年，未能传于世。龙树菩萨入龙宫，因此见到了这部经典宝藏。
English
English version: After that, he stayed alone in a quiet crystal chamber (explaining the cause of entering the Dragon Palace below). The Great Dragon Bodhisattva, pitying him in this state, used his supernatural power to bring him into the great ocean, to his palace. He opened the seven-jeweled casket and bestowed upon Nāgārjuna (龙树) the profound scriptures of the various Vaipulya (方等) teachings and countless wonderful Dharmas. Within ninety days, Nāgārjuna understood a great deal, his mind deeply immersed, realizing true benefits. The Dragon knew Nāgārjuna's thoughts and asked him, 'Now that you are reading the scriptures, have you read them all?' Nāgārjuna replied, 'Your scriptures are boundless and endless, impossible to exhaust. What I have read is enough to exceed Jambudvipa (阎浮提, the world we live in) tenfold.' The Dragon King said (revealing that heavenly palaces, dragon palaces, and other places all secretly store Dharma treasures): 'In the Trayastrimsa (忉利天, one of the six heavens of desire in Buddhism) heaven, the scriptures possessed by Śakro devānām indra (释提桓因, Indra) exceed this palace by a hundred thousand times. Other places compared to this are countless.' At that time, Nāgārjuna, having obtained these scriptures, became thoroughly enlightened, skilled in understanding the One Mark, deeply immersed in Non-Origination, and fully endowed with Dharma-kshanti (法忍, acceptance of the Dharma). The Dragon, knowing that he had attained enlightenment, sent him out of the palace. Siming Nāgārjuna recited it. Reverently guarding the Dharma treasury, unable to spread it widely, it must be recited to universally benefit sentient beings. The Zuan Ling Ji (纂灵记) quotes Paramārtha (真谛, a famous Buddhist scholar of the Southern Dynasties), and the Xiyu Ji (西域记) also says, as does the Separate Biography of Nāgārjuna, about the cause of entering the Dragon Palace to see the scriptures, as detailed in the separate record. However, Nāgārjuna, according to the seven-fascicle Laṅkāvatāra Sūtra (楞伽经), the Tathāgata (如来, one of the titles of the Buddha) predicted: 'Mahāmati (大慧, a name), you should know that after the Sugata (善逝, one of the titles of the Buddha) enters Nirvana (涅槃, Buddhist term for liberation), in the future there will be those who uphold my Dharma. In South India, a greatly virtuous Bhikshu (比丘, Buddhist monk) named Nāgārjuna will be able to destroy the doctrines of existence and non-existence, revealing my supreme Mahayana Dharma in the world, attaining the first Joyful Ground and being reborn in the Land of Bliss.' The Tang Dynasty Tripitaka Master's Xiyu Ji also speaks of his deeds. The Biography of the Worthy Head of the Avatamsaka (华严) School says that, according to the Mahāprajñāpāramitāśāstra (智度论), most of the Mahayana scriptures were compiled by Mañjuśrī (文殊师利, one of the four great Bodhisattvas). This scripture was compiled by Mañjuśrī. When the Buddha first passed away, the sages followed and disappeared, and heretical doctrines arose in competition, lacking those with the capacity for Mahayana. Therefore, this scripture was stored in the Dragon King's palace for over six hundred years, unable to be transmitted to the world. Bodhisattva Nāgārjuna entered the Dragon Palace and thus saw this treasure trove of scriptures. -------------------------------------------------------------------------------- 。诵之在心。遂出传授。因兹流布。
Chinese
疏序演义钞云。是以菩萨搜秘于龙宫。大贤阐扬于东夏。明弘阐源繇。谓龙树菩萨五百年外。方入龙宫。搜求得斯玄奥之典。事如别传。及纂灵记。言大贤阐扬于东夏者。正取觉贤。兼余大德。谓智严。法业。日照。实叉等。阐扬斯典。言于东夏者。谓葱岭之东。地方数千里。谓之神州大夏。而上云是以者。繇上深妙。故搜之阐之。龙树入于龙宫。广见无数。遍诵此经者。以玄妙故。故智论名为大不思议经。而诸大德。皆见此经一文一句。竭海墨而莫尽。一偈一光。破地狱之剧苦。是以诸师。尽命弘传耳。 五明流传西域 经虽诵出。犹在西干。五天竺等。遮拘盘国。按隋开皇三宝录。其于阗东南二千余里。有遮拘盘国。彼国君王。历业相传。敬重大乘。诸国名僧。入其境者。并皆试练。若小乘学者。即遣而不留。摩诃衍人。请留供养。王宫内。有华严摩诃般若大集等经。并十偈万。王躬受持。亲执户钥。香花供养。种种庄严。悬诸幡彩。闲以时果。诱诸王子。使人礼拜。令其回向。又此国东南。可二十里。有山甚险。其内置华严。大集方等。宝积棱伽。方广。舍利弗陀罗尼。花聚陀罗尼。都萨罗藏摩诃般若大云等经。凡一十二部。皆十万偈。国法相承。传宝 现代汉语译本：将经文在心中诵读，于是将其传授出去，因此得以流传。 《疏序演义钞》中说：因此菩萨在龙宫中搜寻秘典，大贤在东夏弘扬佛法。明确弘扬源头，指的是龙树菩萨五百年后，才进入龙宫，搜求得到这部玄奥的经典，事情就像其他传记和《纂灵记》所记载的那样。说到大贤在东夏弘扬佛法，主要指觉贤，也包括其他大德，如智严、法业、日照、实叉等，他们弘扬这部经典。说到在东夏，指的是葱岭以东，地方数千里，被称为神州大夏。上面说‘因此’，是因为经文深奥微妙，所以才要搜寻和弘扬。龙树进入龙宫，广泛阅览无数经典，遍诵这部经的人，是因为它玄妙。所以《智论》称其为大不思议经。而各位大德，都认为这部经的一文一句，即使竭尽大海之墨也无法写尽，一偈一光，能破除地狱的巨大痛苦。因此各位法师，都竭尽全力弘扬传布。 五明流传西域 经文虽然诵出，仍然在西干（西域的别称）。五天竺（古印度五个地区的总称）等地，遮拘盘国（古代西域国家名）。根据《隋开皇三宝录》记载，于阗（今新疆和田）东南二千余里，有个遮拘盘国。这个国家的君王，世代相传，敬重信奉大乘佛教。各国的著名僧人，进入这个国家，都要经过考验。如果是小乘学者，就遣送离开不予留用。如果是大乘学者，就请留下来供养。王宫内，有《华严经》、《摩诃般若经》、《大集经》等经典，共十万偈。国王亲自受持，亲自掌管门户的钥匙，用香花供养，用各种物品庄严，悬挂各种幡彩，用时令水果，引导各位王子，让人礼拜，让他们回向。又在这个国家东南方，大约二十里，有座山非常险峻。山中藏有《华严经》、《大集经》、《方等经》、《宝积经》、《楞伽经》、《方广经》、《舍利弗陀罗尼经》、《花聚陀罗尼经》、《都萨罗藏》、《摩诃般若经》、《大云经》等经典，共一十二部，都是十万偈。国家的法律世代相传，将这些经典视为珍宝。