T12n0328_佛說須賴經
大正藏第 12 冊 No. 0328 佛說須賴經
No. 328 [Nos. 310(27), 329]
佛說須賴經
曹魏西域沙門白延于洛陽白馬寺譯
聞如是：
一時，佛在舍衛國祇樹給孤獨園，與大比丘眾千二百五十人，及五千菩薩俱。
爾時，舍衛城中有極貧者名曰須賴，得堅固志不可轉移，信佛法眾身歸三尊，奉持凈戒修行十善，有四等心救濟不倦，內性清凈我樂無二，至意求佛無上大道，思惟所行晝夜誦習，以善方便導利人物，安貧自守以法為樂。
於是，天帝釋以天眼見須賴功德殊妙，所聞不惑博覽眾經，無有邪行坐起安庠，行止臥覺不失儀法，少欲易足不貪利養，質直善說言信不華，齋戒省約食節衣菅，樹葉為器茅草為席，不畜遺除無所藏積，國王人民莫不敬愛。常以晝夜各三詣佛，咨受法信，佛知其意輒與相見。須賴每詣佛時，無數百人常從與俱，其所游至臥起經行，天人營護。天帝釋自念言：「是仁者戒行純備，恐子將奪我處。當下試知審求何道？」
釋便化作數人，蹴罵須賴，言無忌諱。又以石擲捶杖加之於須賴，須賴忍力慈仁不瞋不怨。釋便化作數人，謂須賴言：「仁實見在我，謂為卿殺之何如？」
須賴答言
【現代漢語翻譯】 現代漢語譯本 如是我聞： 一時，佛陀在舍衛國祇樹給孤獨園（祇樹給孤獨園：佛教寺院，由給孤獨長者捐贈，祇陀太子捐地）中，與一千二百五十位大比丘和五千位菩薩在一起。 當時，舍衛城中有一個非常貧窮的人，名叫須賴（須賴：人名），他意志堅定不可動搖，信仰佛、法、僧三寶，遵守清凈的戒律，修行十善，具有慈、悲、喜、舍四種平等心，救濟眾生不知疲倦，內心清凈，樂於修行，一心求證佛陀的無上大道，思考自己的行為，晝夜誦習佛法，用善巧方便引導利益他人，安於貧困，以佛法為樂。 這時，天帝釋（天帝釋：佛教護法神，忉利天之主）用天眼看到須賴的功德非常殊勝，所聽聞的佛法沒有疑惑，博覽眾經，沒有邪惡的行為，坐立行走都很安詳，行為舉止不失儀態，少欲知足，不貪圖利益供養，正直善良，說話誠實不虛誇，持齋戒律，飲食節儉，衣服簡樸，用樹葉當碗，用茅草當席，不積蓄財物，沒有多餘的儲藏，國王和人民都非常敬愛他。他經常在白天和夜晚各三次去拜見佛陀，請教佛法，佛陀知道他的心意，就與他相見。須賴每次去見佛陀時，都有無數百人跟隨他，他所到之處，天人都加以保護。天帝釋心想：『這個人戒行純潔完備，恐怕他將來會奪取我的地位。我應該試探一下，看看他到底在追求什麼道？』 於是，天帝釋就化作幾個人，辱罵須賴，言語毫無顧忌。又用石頭、木棒毆打須賴，須賴以忍辱慈悲之心，不生氣也不怨恨。天帝釋又化作幾個人，對須賴說：『你明明看見我在這裡，如果說你殺了我，你覺得怎麼樣？』 須賴回答說：
【English Translation】 English version Thus have I heard: At one time, the Buddha was in the Jeta Grove of Anathapindika's Park in Shravasti (Jeta Grove of Anathapindika's Park: a Buddhist monastery donated by Anathapindika, with land donated by Prince Jeta), together with a great assembly of 1,250 Bhikkhus and 5,000 Bodhisattvas. At that time, in the city of Shravasti, there was an extremely poor man named Surai (Surai: a personal name), who had a firm and unwavering will. He took refuge in the Buddha, Dharma, and Sangha, observed the pure precepts, practiced the ten wholesome deeds, possessed the four immeasurable minds of loving-kindness, compassion, joy, and equanimity, tirelessly helped sentient beings, had a pure inner nature, delighted in practice, wholeheartedly sought the Buddha's unsurpassed path, contemplated his actions, recited the Dharma day and night, skillfully guided and benefited others, was content with poverty, and took joy in the Dharma. Then, Sakra, the Lord of the Devas (Sakra: a Buddhist guardian deity, the lord of the Trayastrimsa Heaven), with his divine eye, saw that Surai's merits were extraordinary. He had no doubts about the Dharma he had heard, had studied many scriptures, had no evil conduct, sat, stood, and walked with composure, his behavior was always proper, he had few desires and was easily satisfied, did not crave offerings, was honest and kind, spoke truthfully without exaggeration, observed fasts and precepts, was frugal in food and clothing, used leaves as bowls, used grass as mats, did not accumulate possessions, and had no excess storage. The king and the people all respected and loved him. He often visited the Buddha three times each day and night to seek the Dharma. The Buddha, knowing his intentions, would meet with him. Whenever Surai went to see the Buddha, countless people would follow him, and wherever he went, the devas would protect him. Sakra thought to himself, 'This man's precepts and conduct are pure and complete. I fear that he will take my position in the future. I should test him to see what path he is truly seeking.' Therefore, Sakra transformed himself into several people who insulted Surai with reckless words. They also threw stones and beat him with sticks, but Surai endured with patience and compassion, without anger or resentment. Sakra then transformed himself into several people who said to Surai, 'You clearly saw me here. What if we say you killed me?' Surai replied:
：「子所謀者非善法也。正使彼人刀割我身尚無恨意，況但撾罵？所以者何？夫罪福有二果：種福者生天上，為罪者墮惡道。是故不當恨，何況欲害彼？」
於是，須賴即說偈言：
「夫以種惡栽， 故生墮罪類， 若其種善本， 后必望福果。 覺惡以諦觀， 當持慧分別， 惡栽非善本， 種德無惡果。 守三能無惡， 身口意常善， 上人忍無怨， 智者受不犯。 除三以清凈， 身口意無瑕， 勸行福德者， 得愿必常安。」
化人不能使國貧須賴有微害意，於是乃退。天帝釋復以金銀置其前，使化人謂須賴言：「仁者取是寶，可用恣意佈施作福，亦可好衣、美食，貧何可堪？」
須賴言：「自我宿行，不亦當受斯貧苦，以貪寶妄取，后困必甚。」
化人言：「且自歡娛快意終身，安知後事？」
須賴答言：「此非慧語。或於一身不有遠慮，后受大罪，智者所畏；貪得多藏取非其有，罪與盜等，智者所恥；愛身計壽自保不死，犯不與取，智者不為。夫智者，計身命無有常、萬物非我有，所貴唯道故無貪諍，守善而已。」
又說偈言：
「藏寶至千億， 不施死時悔， 智者謂是貧， 宜識此至言。 節食不著味， 誠信
【現代漢語翻譯】 現代漢語譯本：'你所考慮的不是善法。即使那人用刀割我的身體，我也沒有怨恨之意，更何況只是打罵呢？這是為什麼呢？因為罪和福有兩種結果：種福的人會生到天上，作惡的人會墮入惡道。所以不應該怨恨，更何況想要傷害他們呢？' 於是，須賴（Sudra）就說了偈語： '如果種下惡的種子，就會墮入罪惡的類別；如果種下善的根本，將來必定會得到福報。覺悟到惡，要用真諦來觀察，應當用智慧來分辨，惡的種子不是善的根本，種下德行不會有惡果。守護身、口、意三業，就能沒有惡行，身口意常常行善，高尚的人能忍受而沒有怨恨，有智慧的人接受而不犯錯。去除身、口、意三業的污垢，使其清凈無瑕，勸勉人們行福德的人，願望必定實現，常常安樂。' 化人不能使須賴（Sudra）對國家貧困產生絲毫怨恨，於是就退去了。天帝釋（Indra）又把金銀放在他面前，讓化人對須賴說：'仁者，拿走這些寶物，可以用它們隨意佈施作福，也可以用來享受美好的衣服和食物，貧窮怎麼能忍受呢？' 須賴說：'這是我前世的行為所致，我應當承受這樣的貧困，如果貪圖寶物而妄取，以後的困苦必定更加嚴重。' 化人說：'姑且讓自己歡娛快樂地度過一生，哪裡知道以後的事情呢？' 須賴回答說：'這不是有智慧的話。如果一個人沒有長遠的考慮，將來會遭受大罪，這是有智慧的人所畏懼的；貪圖得到很多，拿取不屬於自己的東西，罪過和盜竊一樣，這是有智慧的人所恥辱的；愛惜身體，盤算著長壽，想要保住不死，卻犯下不與取的罪過，這是有智慧的人不會做的。有智慧的人，認為身體和生命都不是永恒的，萬物都不是我所擁有的，所看重的只有道，所以沒有貪婪和爭鬥，只是守護善行而已。' 又說了偈語： '即使積攢了千億的財富，不佈施，死的時候也會後悔，有智慧的人認為這是貧窮，應該認識到這個至理名言。節制飲食，不貪戀味道，誠信'
【English Translation】 English version: 'What you are contemplating is not a good dharma. Even if that person were to cut my body with a knife, I would not harbor resentment, let alone mere beatings and scolding? Why is this so? Because there are two consequences of sin and merit: those who cultivate merit are born in heaven, while those who commit sins fall into evil realms. Therefore, one should not resent, let alone wish to harm them?' Then, Sudra spoke in verses: 'If one plants the seeds of evil, one will fall into the category of sin; if one plants the roots of goodness, one will surely attain the fruit of blessings in the future. Awakening to evil, one should observe with truth, and one should discern with wisdom. The seeds of evil are not the roots of goodness; planting virtue will not yield evil results. Guarding the three karmas of body, speech, and mind, one can be free from evil. Let the body, speech, and mind always be good. A noble person can endure without resentment, and a wise person accepts without transgression. Removing the defilements of the three karmas of body, speech, and mind, making them pure and flawless, those who encourage the practice of merit will surely have their wishes fulfilled and will always be at peace.' The transformed person could not make Sudra harbor any resentment towards the poverty of the country, so he retreated. Indra, the king of gods, then placed gold and silver before him, and had the transformed person say to Sudra, 'O virtuous one, take these treasures. You can use them to give alms and make merit as you please, or you can use them to enjoy fine clothes and food. How can you endure poverty?' Sudra said, 'This is the result of my past actions. I should bear this poverty. If I greedily take these treasures, my future suffering will surely be even greater.' The transformed person said, 'Just let yourself enjoy and be happy for the rest of your life. How can you know what will happen in the future?' Sudra replied, 'These are not words of wisdom. If one does not have long-term considerations, one will suffer great sins in the future, which is what the wise fear. To greedily obtain much and take what does not belong to oneself is a sin equivalent to theft, which is what the wise are ashamed of. To cherish the body, plan for longevity, and seek to preserve oneself from death, while committing the sin of taking what is not given, is what the wise do not do. The wise believe that the body and life are not eternal, and that all things do not belong to oneself. What is valued is only the path, so there is no greed or strife, only the guarding of good deeds.' He also spoke in verses: 'Even if one accumulates billions of treasures, if one does not give alms, one will regret it at the time of death. The wise consider this to be poverty, and one should recognize this profound truth. Be moderate in eating, do not be attached to flavors, be sincere.'
而好施， 有慧慮為富， 佛說是常安。 能止不為惡， 守道中外清， 無戒而自嚴， 已犯斯非賢。 當受明為師， 勿用愚所譽， 愚譽牽入冥， 師明益近凈。」
化人不能使須賴有貪意，即退去。天帝釋復化，持真珠價直數億，詣須賴言：「我與人諍訟，事聞國王。竊引仁者為證，愿以此珠相上，幸助一言。」
須賴答言：「用為說此？是我所畏，終不敢欺。所以者何？妄言者先為自欺，次為欺天，亦為欺法。令其口臭，言不見用，多被誹謗，心恒憔悴。天所不念，身色變、福德消、善名廢，彼為上世聖賢所撓欺，失德本而生眾惡，塞善之路自投邪冥，是為後世招致殃罪。」
又說偈言：
「眾欺生惡果， 自致口常臭， 都已忘前言， 入邪無正道。 自欺亦欺天， 欺法是自怨， 常為眾所疑， 欺詐何益人？ 欺為眾惡本， 自絕善行業， 是故致痛聚， 妄言何益人？ 設以滿天下， 金銀珠相與， 至守法誡者， 何時為寶欺？」
化人不能使須賴妄語，即時退去。天帝釋還語夫人言：「汝試將我妓女，與數琴般遮翼婦俱，見須賴共轉其意，壞其清行，知有淫無？」
天后受教，即從妓女，夜安靜時到須
【現代漢語翻譯】 現代漢語譯本 樂於佈施，有智慧思慮的人是真正的富有，佛說這樣的人常常安樂。 能夠停止作惡，守護正道內心清凈，沒有戒律卻能自我約束，犯錯就不是賢人。 應當以明智的人為老師，不要被愚蠢的人所讚美，愚蠢的讚美會把你引入黑暗，明智的老師會讓你接近清凈。 化身的人不能讓須賴（Sudra）產生貪念，就退去了。天帝釋（Indra）再次化身，拿著價值數億的珍珠，來到須賴那裡說：『我與人爭訟，事情已經上報國王。我私下請您作證，願意用這些珍珠送給您，希望您能幫我說一句話。』 須賴回答說：『你為什麼要說這些？這是我所畏懼的，我終究不敢欺騙。為什麼呢？說謊的人首先是欺騙自己，其次是欺騙天神，也是欺騙佛法。這會使他的口臭，說的話不被採納，常常被誹謗，內心總是憔悴。天神不會眷顧他，他的容貌會改變，福德會消減，好名聲會廢棄，他會被上古的聖賢所責難和欺騙，失去德行的根本而產生各種惡行，堵塞行善的道路，自己投入邪惡的黑暗，這是為後世招致災禍罪業。』 又說了偈語： 『欺騙眾人會產生惡果，自己導致口常發臭，完全忘記了以前說過的話，進入邪道而沒有正道。 欺騙自己也是欺騙天神，欺騙佛法是自取怨恨，常常被眾人懷疑，欺詐對人有什麼好處呢？ 欺騙是各種惡行的根本，自己斷絕了行善的行業，因此導致痛苦聚集，說謊對人有什麼好處呢？ 即使用滿天下的金銀珠寶送給你，對於堅守佛法戒律的人來說，什麼時候會被寶物所欺騙呢？』 化身的人不能讓須賴說謊，就立刻退去了。天帝釋回到夫人那裡說：『你試著帶著我的侍女，和一些歌舞伎，去見須賴，一起轉變他的心意，破壞他的清凈行為，看看他有沒有淫慾之心？』 天后接受了命令，就帶著侍女，在夜晚安靜的時候來到須賴那裡。
【English Translation】 English version Being generous, having wisdom and contemplation is true wealth, the Buddha said such a person is always at peace. Being able to stop doing evil, guarding the right path with a pure heart, self-disciplined without precepts, if one errs, one is not a sage. One should take the wise as a teacher, not be praised by the foolish, foolish praise will lead you into darkness, a wise teacher will bring you closer to purity. The transformed person could not make Sudra (須賴) have greed, so he retreated. Indra (天帝釋) transformed again, holding pearls worth hundreds of millions, and went to Sudra, saying, 'I am in a lawsuit with someone, and the matter has been reported to the king. I secretly ask you to be a witness, and I am willing to give you these pearls, hoping you can help me with a word.' Sudra replied, 'Why do you say these things? This is what I fear, and I will never dare to deceive. Why? A liar first deceives himself, then deceives the gods, and also deceives the Dharma. This will make his mouth stink, his words will not be accepted, he will often be slandered, and his heart will always be haggard. The gods will not care for him, his appearance will change, his blessings will diminish, his good name will be abandoned, he will be blamed and deceived by the ancient sages, lose the root of virtue and produce all kinds of evil deeds, block the path of doing good, and throw himself into the evil darkness, which will bring disaster and sin in the future.' He also spoke in verses: 'Deceiving the masses will produce evil results, causing one's mouth to always stink, completely forgetting what was said before, entering the wrong path without the right path. Deceiving oneself is also deceiving the gods, deceiving the Dharma is self-resentment, often being suspected by the masses, what good does deception do to people? Deception is the root of all evil deeds, cutting off one's own path of doing good, thus causing suffering to accumulate, what good does lying do to people? Even if you are given all the gold, silver, and jewels in the world, when will those who uphold the precepts of the Dharma be deceived by treasures?' The transformed person could not make Sudra lie, so he immediately retreated. Indra returned to his wife and said, 'You try to take my maids, and some dancers, to see Sudra, and together change his mind, destroy his pure conduct, and see if he has lustful desires?' The queen received the order, and took the maids, and came to Sudra when the night was quiet.
賴所住。虛空中，作靡麗之辭言：「仁者且起，天使我曹來侍左右。我曹形容既好，衣裳鮮明，瓔珞、珠寶服、栴檀香，不老不少適在上時，端政皎潔可不瞻視，卿福所致故來相事。」
須賴仰頭答言：「若曹儘是地獄、畜生、餓鬼所愛，非彼天人上智所樂。我見若曹所有，如夢色像香，實如海泡沫。我見若形骨幹，肉涂血澆筋纏，革裹皮覆以蔽污沾，譬如工師幻人目耳。汝曹上時我見無常，當就壞敗為分離法，罪福我已覺，無毛髮之愛念。若曹實壞人善心，不能成立人意，但污凈行。若曹即連臭腐，習欲無樂坐致苦痛，自誤墮冥入三惡道，欲非善本，斗訟恐恚，顛倒濁亂皆從欲起，癡狂致災坐彼形殘。外集內熱不見福果，以亡人本種畜生類，后為牛馬、騾驢、駱駝、犬彘、雞鵝，皆欲所致，違遠聖賢、亡失信戒聞施慧道，隨欲一念不顧後世，是欲常壞求道之意，何況其餘？」
即說偈言：
「欲污為臭腐， 獨痛遠安樂， 自擲餓鬼罪， 無慮常附惡。 無便為亂本， 遠法去就誤， 不慮致顛倒， 欲盛癡益置。 貪憎失善意， 邪念常恐驚， 內憂如外胐， 坐欲亡信根。 已為不善本， 如魃食人肝， 居衰事邪神， 為欲如癡狂。 淫為牛羊豬， 驢馬
【現代漢語翻譯】 現代漢語譯本：他們住在虛空中，用華麗的言辭說：『仁者請起，我們是天使，前來侍奉您左右。我們容貌美好，衣裳鮮艷，佩戴瓔珞、珠寶，身涂栴檀香，不老不少，正值盛年，端莊皎潔，值得瞻仰。這是您福報所致，所以前來服侍您。』 須賴抬頭回答說：『你們都是地獄、畜生、餓鬼所喜愛的，不是天人上智所樂見的。我看到你們所有的一切，都像夢中的色彩、形象和香味，實際上就像海上的泡沫。我看到你們的形體，不過是骨骼支撐，肉涂血澆，筋纏革裹，皮覆其上，遮蔽污穢，就像工匠或幻術師所製造的假象。你們出現時，我看到的是無常，終將走向壞敗，分離是必然的規律。罪與福我已經覺悟，沒有絲毫的愛戀。你們實際上是破壞人善心的，不能成就人的意願，只會玷污清凈的行為。你們與臭腐相連，沉溺於慾望，沒有快樂，只會招致痛苦，自誤墮入黑暗，進入三惡道。慾望不是善的根本，爭鬥、恐慌、憤怒、顛倒、混亂都由慾望而起，癡狂導致災禍，使形體殘缺。外在聚集，內在焦熱，看不到福報的結果，以至於喪失了做人的根本，淪為畜生。死後轉生為牛馬、騾驢、駱駝、犬豬、雞鵝，都是慾望所致。違背聖賢之道，喪失了信、戒、聞、施、慧的道路，只隨慾望一念，不顧後世。慾望常常破壞求道之心，更何況其他呢？』 於是說了偈語： 『慾望污穢如臭腐，獨自痛苦遠離安樂，自投餓鬼之罪，無所顧慮常附惡。無益是混亂之本，遠離正法走向錯誤，不加思慮導致顛倒，慾望熾盛癡迷更甚。貪婪憎恨失去善意，邪念常常使人恐懼，內心憂愁如外傷潰爛，因慾望而喪失信根。已經成為不善的根本，如同魃吸食人肝，處於衰敗之事，侍奉邪神，為慾望而癡狂。淫慾使人淪為牛羊豬，驢馬』
【English Translation】 English version: They dwelt in the void, uttering flowery words: 'O virtuous one, arise! We are angels, come to attend to your needs. Our forms are beautiful, our garments bright, adorned with necklaces and jewels, fragrant with sandalwood. We are neither old nor young, but in our prime, dignified and radiant, worthy of your gaze. It is due to your merit that we have come to serve you.' Surlai raised his head and replied: 'You are all beloved by those in hell, as animals, and as hungry ghosts, not by the wise and celestial beings. All that I see in you is like the colors, forms, and scents of a dream, truly like foam on the sea. I see your forms as mere skeletons, flesh smeared with blood, tendons bound by leather, covered with skin, concealing filth, like illusions created by craftsmen or magicians. When you appear, I see impermanence, that you will inevitably decay, and separation is the natural law. I have awakened to sin and merit, and have no attachment to you. You are actually destroying people's good intentions, unable to fulfill their desires, only defiling pure conduct. You are connected to decay and corruption, indulging in desires, without joy, only bringing suffering, misleading yourselves into darkness, entering the three evil paths. Desire is not the root of goodness; strife, fear, anger, perversion, and chaos all arise from desire. Delusion leads to disaster, causing physical defects. Outwardly gathered, inwardly burning, you see no results of merit, to the point of losing the foundation of being human, falling into the realm of animals. After death, you are reborn as cattle, horses, mules, donkeys, camels, dogs, pigs, chickens, and geese, all caused by desire. You violate the path of the sages, losing the path of faith, precepts, learning, giving, and wisdom, following only the thought of desire, disregarding the afterlife. Desire always destroys the mind seeking the path, let alone anything else?' Then he spoke in verse: 'Desire is foul like decay, suffering alone, far from joy, casting oneself into the sins of hungry ghosts, without care, always clinging to evil. Uselessness is the root of chaos, straying from the Dharma, going astray, without thought leading to perversion, desire flourishing, delusion increasing. Greed and hatred lose good intentions, evil thoughts always cause fear, inner sorrow like an external sore, losing the root of faith due to desire. It has become the root of evil, like a demon eating human livers, dwelling in decline, serving evil gods, being deluded by desire. Lust makes one fall into the realm of cattle, sheep, and pigs, donkeys, and horses.'
象駱駝， 長受獸形苦， 是故慧舍欲。 棄信戒聞德， 遠自投惡道， 為淫人癡網， 遠女常疾脫。 如汝好形輩， 滿此閻浮利， 一心住如山， 天神安能傾。」
時，天后及妓女不能使貧須賴有淫意，即還天宮，為天帝釋說偈言：
「子學深見諦， 說知女態惡， 已舍色無慾， 無瘡不受毒。」
於是，天帝益怖衣毛為豎，念是仁者誡凈不邪必奪我處，便自下詣須賴，說偈問言：
「須賴欲求何， 誡凈健乃爾？ 愿說望帝王， 日月釋梵耶？」
於是，須賴答釋偈言：
「帝王日月天， 釋梵雖為尊， 無常皆如幻， 未脫彼何明。 所欲樂不生， 無有老死患， 憎愛怨苦際， 愿度三界人。」
天帝意解欣然大悅，即說偈贊須賴言：
「善哉愍世間， 疾解得如願， 當除三世垢， 天人必蒙恩。」
於是，須賴經行舍衛城市，便於市中得先劫寶，價當是世，即以手持而舉聲言：「今是舍衛國有極貧者，吾以此寶而惠與之。」爾時，國內有故長者，乃昔富賈合數千人，應機悉走到須賴前，各自陳言：「我等困窮惟見矜濟。」又有極貧無數之輩，亦皆馳至從乞求寶。
須賴答言：「諸賢不貧，
【現代漢語翻譯】 現代漢語譯本 像駱駝一樣， 長期遭受獸類的痛苦， 因此有智慧的人應當捨棄慾望。 拋棄了信仰、戒律、學識和美德， 遠遠地把自己投入惡道之中， 被淫慾之人所編織的癡迷之網纏繞， 遠離女人才能常常迅速解脫。 像你這樣美好的形體， 即使充滿整個閻浮利（Jambudvipa，指我們所居住的這個世界）， 如果一心堅定如山， 天神又怎能動搖你呢？』 當時，天后（天帝釋的妻子）和（其他天女）不能使貧窮的須賴（Sudatta，佛陀的弟子）產生淫慾的想法，就返回天宮，為天帝釋（Indra，佛教中的天神）說偈語道： 『這位修行者學識淵博，見解深刻， 說出了女人的醜惡形態， 已經捨棄了色慾， 沒有瘡疤就不會受到毒害。』 於是，天帝釋更加恐懼，汗毛都豎了起來，心想這位仁者持戒清凈，不邪淫，必定會奪走我的地位，便親自下到須賴那裡，說偈語問道： 『須賴你想要追求什麼， 持戒清凈如此堅定？ 愿說你所期望的是帝王、 日月還是釋梵（Brahma，佛教中的梵天）？』 於是，須賴回答天帝釋偈語道： 『帝王、日月、天神， 釋梵雖然尊貴， 都是無常的，如同幻影， 沒有解脫，又有什麼光明可言？ 我所希望的是不生樂， 沒有衰老和死亡的憂患， 憎恨、愛戀、怨恨和痛苦的終結， 愿度脫三界（欲界、色界、無色界）的眾生。』 天帝釋聽後心意解開，非常高興，就說偈語讚歎須賴道： 『善哉！你憐憫世間， 迅速解脫，得償所願， 應當消除三世（過去、現在、未來）的污垢， 天人和人類必定蒙受恩惠。』 於是，須賴在舍衛城（Sravasti，古代印度城市）中行走，在市集中得到前世的寶物，價值相當於當世，就用手拿著，高聲說道：『現在舍衛國如果有極度貧困的人，我將用這寶物來施捨給他。』當時，國內有以前的長者，都是曾經富有的商人，總共有數千人，都應機來到須賴面前，各自陳述說：『我們困苦貧窮，只希望得到您的憐憫救濟。』還有無數極度貧困的人，也都奔來向他乞求寶物。 須賴回答說：『各位賢者並不貧窮，
【English Translation】 English version Like a camel, Long enduring the suffering of an animal form, Therefore, the wise should abandon desire. Having abandoned faith, precepts, learning, and virtue, They cast themselves far into evil paths, Entangled in the web of delusion woven by lustful people, Only by staying away from women can one often quickly find liberation. Even if beings with forms as beautiful as yours Filled this entire Jambudvipa (the world we live in), If one's mind remains as firm as a mountain, How can the gods possibly shake it?' At that time, the queen of the gods (Indra's wife) and (other goddesses) were unable to arouse lustful thoughts in the poor Sudatta (a disciple of the Buddha), so they returned to the heavenly palace and spoke a verse to Indra (a deity in Buddhism): 'This practitioner is learned and has profound insight, He speaks of the vile nature of women, Having abandoned sensual desire, Without wounds, he will not be harmed by poison.' Then, Indra became even more fearful, his hair stood on end, thinking that this virtuous one, who is pure and free from sexual misconduct, would surely take his position. So he personally went down to Sudatta and asked in verse: 'Sudatta, what do you seek, That you are so firm in your pure precepts? Tell me, do you desire to be a king, The sun, the moon, or Brahma (a deity in Buddhism)?' Then, Sudatta answered Indra in verse: 'Kings, the sun, the moon, and the gods, Even Brahma, though revered, Are all impermanent, like illusions, Without liberation, what light is there? What I desire is the absence of joy, The absence of the suffering of old age and death, The end of hatred, love, resentment, and suffering, I wish to liberate all beings in the three realms (the realm of desire, the realm of form, and the formless realm).' Indra's mind was relieved and greatly pleased, so he praised Sudatta in verse: 'Well done! You have compassion for the world, Quickly liberated, you have fulfilled your wish, You shall remove the defilements of the three times (past, present, and future), Gods and humans will surely receive your grace.' Then, Sudatta walked through the city of Sravasti (an ancient Indian city), and in the marketplace, he obtained a treasure from a previous life, worth as much as in this life. He held it up and proclaimed loudly: 'If there is anyone in the country of Sravasti who is extremely poor, I will give this treasure to them.' At that time, there were former elders in the country, all of whom were once wealthy merchants, totaling several thousand people. They all came to Sudatta, each stating: 'We are in distress and poverty, and we only hope for your compassionate relief.' There were also countless extremely poor people who rushed to him, begging for the treasure. Sudatta replied: 'You virtuous ones are not poor,'
今是城中有貧極者，吾以此寶當往與之。」
眾人問言：「觀此城中誰極貧乎？」
須賴答言：「王波斯匿國之最貧。」
眾人言：「勿宣是語，帝王何常而有貧者，度王宮藏珍琦不可呰計？」
須賴以偈答眾人言：
「雖多積財寶， 欲得求無厭， 如水晝夜流， 是輩猶為貧。 貪增不念苦， 邪行意不慚， 從此到彼世， 是為極貧困。」
於是，須賴與大眾人民俱到王宮門。時王波斯匿在正殿，適收五百餘長者，皆當有罪，王欲使多出財寶以贖其罪。傍臣白王須賴在外，王即請與相見。須賴入謂王言：「我往日經行舍衛城市，得此明月珠意欲與貧者，觀省此國之極貧者莫甚於王，愿大王受是寶。」
王聞其言有慚愧色，答言：「須賴！我貧熟與卿同。」
須賴言：「王貧甚於我。」
王言：「愿說其意。」
須賴於大眾前，為王說偈言：
「夫財日夕貪無厭， 為君造害后燒痛， 自保不死不惟后， 是謂極貧無法行。 常有慈心不懈慢， 遠色近賢而知足， 不好多求不畜積， 是生為智無怨惡。 居位舍正而為非， 以財恐民施刑法， 在安忘危快所欲， 欺人死困悔無及。 直信清凈識者強，
【現代漢語翻譯】 現代漢語譯本：現在城裡有非常貧窮的人，我打算用這件寶物去送給他。 眾人問道：『你看這城裡誰最貧窮呢？』 須賴回答說：『波斯匿王（Prasenajit，古印度拘薩羅國國王）最貧窮。』 眾人說：『不要說這樣的話，帝王怎麼會有貧窮的呢？難道王宮裡收藏的珍寶還少嗎？』 須賴用偈語回答眾人說： 『雖然積聚很多財寶，慾望卻貪得無厭，就像流水日夜不停，這樣的人仍然是貧窮的。 貪婪增長而不顧痛苦，行為邪惡而不知羞愧，從這一世到下一世，這樣的人才是極度貧困的。』 於是，須賴和大眾一起到了王宮門口。當時波斯匿王正在正殿，剛抓捕了五百多位長者，他們都有罪，國王想讓他們多出錢財來贖罪。旁邊的官員告訴國王須賴在外面，國王就請他進來相見。須賴進去對國王說：『我之前在舍衛城（Sravasti，古印度城市）里行走，得到這顆明月珠，想送給貧窮的人，我看這個國家最貧窮的莫過於大王您了，希望大王收下這件寶物。』 國王聽了這話，臉上露出慚愧的神色，回答說：『須賴！我的貧窮和你一樣嗎？』 須賴說：『大王的貧窮比我更甚。』 國王說：『希望你能說出其中的道理。』 須賴在大眾面前，為國王說了偈語： 『貪圖錢財日夜沒有厭足，爲了君位造下禍害，死後遭受痛苦，只顧自己不死而不考慮後事，這才是極度貧窮，沒有道義的行為。 常常懷有慈悲之心，不懈怠傲慢，遠離美色，親近賢人，知足常樂，不好多求，不積蓄財物，這樣的人才是智慧的，沒有怨恨和仇敵。 身居高位卻捨棄正道而為非作歹，用錢財恐嚇百姓，濫用刑法，在安樂時忘記危險，只圖滿足自己的慾望，欺騙他人，死後受困，後悔也來不及了。 正直誠信，清凈無染，有見識的人才是強大的，'
【English Translation】 English version: Now there is an extremely poor person in the city, I intend to give this treasure to him. The crowd asked: 'Who do you see as the poorest in this city?' Sudatta replied: 'King Prasenajit (King of Kosala in ancient India) is the poorest.' The crowd said: 'Do not say such things, how can a king be poor? Are the treasures stored in the royal palace few?' Sudatta answered the crowd with a verse: 'Although one accumulates much wealth, the desire is insatiable, like water flowing day and night, such people are still poor. Greed increases without regard for suffering, acting wickedly without shame, from this life to the next, such people are extremely impoverished.' Then, Sudatta and the crowd went to the gate of the royal palace. At that time, King Prasenajit was in the main hall, having just arrested more than five hundred elders, all of whom were guilty. The king wanted them to pay a large sum of money to redeem their crimes. An official beside the king told him that Sudatta was outside, and the king invited him in to meet. Sudatta entered and said to the king: 'I was walking in the city of Sravasti (an ancient Indian city) before, and I obtained this bright moon pearl, intending to give it to a poor person. I see that the poorest person in this country is none other than Your Majesty. I hope Your Majesty will accept this treasure.' Upon hearing these words, the king's face showed a look of shame, and he replied: 'Sudatta! Is my poverty the same as yours?' Sudatta said: 'Your Majesty's poverty is greater than mine.' The king said: 'I wish you would explain the reason.' Sudatta, in front of the crowd, spoke a verse for the king: 'Greed for wealth is insatiable day and night, for the sake of the throne, one creates harm, and suffers pain after death, only caring about one's own immortality without considering the future, this is extreme poverty, an act without morality. Always have a compassionate heart, do not be lazy or arrogant, stay away from beauty, be close to the wise, be content and happy, do not seek too much, do not accumulate wealth, such people are wise, without resentment or enemies. Being in a high position but abandoning the right path and doing wrong, using money to intimidate the people, abusing the law, forgetting danger in times of peace, only seeking to satisfy one's own desires, deceiving others, suffering after death, and regretting it is too late. Being upright and honest, pure and unblemished, those with knowledge are strong,'
節如知止聞不忘， 常知不恐樂在行， 是謂不貧聖所稱。 夫已富貴不念施， 謂命可常壞在今， 貪濁迷惑如醉象， 意塞不覺是謂貧。 信佛法眾行恭敬， 恕己安人善教誨， 不愚不恚不放恣， 以法自御為常富。 火燒草木不知足， 眾流歸海無滿息， 日月不疲照四域， 貪至老死不厭欲。 火雖盛熱不久燃， 富貴無常如浮雲， 故慧不願天及王， 慧意燒惡無復煙。」
王波斯匿謂須賴言：「誰當證明我貧仁富？」
須賴答言：「大王亦聞，世有如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、世尊，所見已諦，能現證要。今者不遠，近在祇樹給孤獨園。」
王曰：「我已厚祿，得見此尊。」
須賴言：「是聖師可以為證。」
王曰：「愿請佛來，如佛所斷，當以為正。」
於是，須賴即說偈言：
「佛慧悉遍見， 不須大王請， 今我意所念， 已見必哀來。 神通聖無漏， 世作后所受， 佛無不定智， 必來王莫疑。 常等無憎愛， 愍傷人非人， 雖遠在他方， 但念其法言。 我願大王信， 佛為慈悲主， 於是至意念， 世雄來不久，
【現代漢語翻譯】 現代漢語譯本 節制慾望，知道適可而止，聽聞佛法而不忘失， 常常保持清醒，不恐懼，樂於修行，這被稱為不貧窮，是聖人所稱讚的。 那些已經富貴卻不肯佈施的人，認為生命可以長久，卻在當下就走向敗壞， 他們貪婪、污濁、迷惑，如同醉酒的大象，心意閉塞，不覺悟，這才是真正的貧窮。 信仰佛法，對僧眾恭敬，寬恕自己，安頓他人，善於教誨， 不愚癡，不嗔恚，不放縱，以佛法來約束自己，才是真正的富有。 火燃燒草木，永遠不知滿足，眾多的河流歸入大海，也永無停止， 太陽和月亮不知疲倦地照耀四方，而貪婪的人直到老死，也厭倦不了慾望。 火雖然燃燒猛烈，但不會持續很久，富貴無常，如同浮雲， 所以有智慧的人不貪求天上的享樂和人間的王位，智慧之火能燒盡惡念，使其不再產生。
波斯匿王（國王名）問須賴（人名）說：『誰能證明我是貧窮還是富有呢？』 須賴回答說：『大王也應該聽說過，世上有如來（佛的稱號）、至真（佛的稱號）、等正覺（佛的稱號）、明行成為（佛的稱號）、善逝（佛的稱號）、世間解（佛的稱號）、無上士（佛的稱號）、道法御（佛的稱號）、天人師（佛的稱號），號稱佛、世尊（佛的稱號），他所見到的都是真實的，能夠親自證悟真理。現在他離我們不遠，就在祇樹給孤獨園（佛陀居住的精舍）。』 國王說：『我願意拿出豐厚的俸祿，去拜見這位尊者。』 須賴說：『這位聖師可以作為證明。』 國王說：『我希望請佛陀來，按照佛陀的判斷，作為正確的標準。』 於是，須賴就說了偈語： 『佛陀的智慧遍及一切，無需大王親自邀請， 現在我心中所想的，他已經知道，必定會慈悲前來。 神通廣大，聖潔無漏，世間所作所為，都會有後世的果報， 佛陀的智慧沒有不確定的，他一定會來，大王不必懷疑。 佛陀對一切眾生平等，沒有憎恨和偏愛，憐憫傷害人和非人， 即使遠在其他地方，只要心中想著他的教誨。 我希望大王相信，佛陀是慈悲的主宰， 只要至誠地想著他，世間的英雄很快就會到來。』
【English Translation】 English version Knowing restraint and not forgetting what is heard, Always being aware, not fearing, and finding joy in practice, this is called not being poor, and is praised by the sages. Those who are already wealthy but do not think of giving, believing that life is permanent, are already decaying in the present moment, They are greedy, impure, and deluded, like drunken elephants, their minds are blocked, and they are unaware, this is true poverty. Having faith in the Buddha's teachings, respecting the Sangha, forgiving oneself, settling others, and being good at teaching, Not being foolish, not being angry, not being indulgent, and using the Dharma to control oneself, this is true wealth. Fire burns wood and grass, never knowing satisfaction, numerous rivers flow into the sea, never ceasing, The sun and moon tirelessly illuminate the four directions, while the greedy, until old age and death, never tire of desires. Although fire burns fiercely, it does not last long, wealth and honor are impermanent, like floating clouds, Therefore, the wise do not desire heavenly pleasures or earthly kingdoms, the fire of wisdom burns away evil thoughts, so they no longer arise.
King Pasenadi (king's name) asked Sudatta (person's name), 'Who can prove whether I am poor or rich?' Sudatta replied, 'Your Majesty should have heard that there is a Tathagata (title of Buddha), the Truly Enlightened One (title of Buddha), the Perfectly Enlightened One (title of Buddha), Accomplished in Knowledge and Conduct (title of Buddha), the Well-Gone One (title of Buddha), the Knower of the World (title of Buddha), the Unsurpassed One (title of Buddha), the Guide of the Dharma (title of Buddha), the Teacher of Gods and Humans (title of Buddha), called Buddha, the World Honored One (title of Buddha), what he sees is true, and he can personally realize the truth. Now he is not far away, he is in Jeta Grove Anathapindika's Park (monastery where Buddha resided).' The king said, 'I am willing to offer generous rewards to see this venerable one.' Sudatta said, 'This holy teacher can be the proof.' The king said, 'I wish to invite the Buddha to come, and according to the Buddha's judgment, it will be the correct standard.' Then, Sudatta spoke in verses: 'The Buddha's wisdom pervades everything, there is no need for the king to invite him, What I think in my heart now, he already knows, and he will surely come with compassion. His spiritual powers are vast, holy and without outflows, what is done in this world will have consequences in the next, The Buddha's wisdom is without uncertainty, he will surely come, Your Majesty need not doubt. The Buddha is equal to all beings, without hatred or favoritism, he has compassion for those who harm humans and non-humans, Even if he is far away in other places, as long as one thinks of his teachings. I hope Your Majesty believes, the Buddha is the master of compassion, As long as one thinks of him sincerely, the hero of the world will come soon.'
豫出香華寶， 珠纓繒蓋幡， 眾妓調五音， 供佛當鮮明。」
須賴即叉手偏袒右肩，下兩膝跪伏地，遙向佛說偈言：
「佛悉知人意， 照見諸至誠， 愿稱聽至意， 現神住我前。」
於是地即大動，佛與五百比丘、二百菩薩，化從地中出王殿上。釋梵四天王、無數百千天，悉從佛而來。王及吏民見佛現神，莫不悚然，加敬稽首佛足。若干千人，從敬發意愿為菩薩。於是，國貧須賴前禮佛足，卻住，白佛言：「我行此城中得明月金珠，價直一閻浮利，念欲與貧者。觀省是國，獨王極貧。所以者何？貪慾無厭，賦檢不息、嬈惱不息，一國民為疲極迫強役羸，中傷至直，下有勞擾。上為欲縛，不念非常、不順正治，是故我獻此明月珠不肯受，反詰我以貧富之證。是故愿見如來，無不開導、無所不護，析疑除垢愿解此義。」
佛言：「富哉！須賴！言語至誠，大王勿疑。」
王曰：「唯然，世尊！以正真之言啓發蒙冥。」
佛以善權方便，將護王意，現其義言：「王且諦聽！亦有因緣計王所富，須賴無有，亦有要義計須賴富，王不能及。所謂王之富者，計有國財：金銀、璧玉、水精、琉璃、真珠、珊瑚、車𤦲、瑪瑙、象馬、宮殿，所有饒裕治得自在，此王之富，須
【現代漢語翻譯】 現代漢語譯本：
『預備好香花珍寶，珠纓、絲綢傘蓋和幡旗，讓眾多歌伎演奏五音，用鮮明美好的供品來供奉佛陀。』 須賴於是叉手，袒露右肩，雙膝跪地，向佛遙說偈語： 『佛陀完全知曉眾人的心意，能照見一切至誠之心，愿您垂聽我的至誠之意，顯現神蹟在我面前。』 這時，大地立刻震動起來，佛陀與五百比丘、二百菩薩，從地中化現而出，出現在王宮之上。釋提桓因（Śakra devānām indra，帝釋天）、梵天（Brahmā）和四大天王（Cāturmahārājika），以及無數百千天人，都跟隨佛陀而來。國王和官吏百姓見到佛陀顯現神蹟，無不驚恐敬畏，更加恭敬地向佛陀頂禮。有數千人，因敬畏之心而發願成為菩薩。這時，國中貧者須賴上前禮拜佛足，退後站立，對佛陀說：『我行走在這城中，得到一顆明月金珠，價值相當於一個閻浮提（Jambudvīpa，人世間），想把它送給貧困的人。觀察這個國家，唯獨國王最為貧窮。這是為什麼呢？因為他貪慾無厭，賦稅徭役不停，擾民不止，導致全國百姓疲憊不堪，被強迫勞役，身體羸弱，傷病纏身，下層人民勞苦不堪。而國王自己卻被慾望束縛，不考慮無常，不遵循正道治理國家。因此，我獻上這顆明月珠，他卻不肯接受，反而質問我貧富的證據。所以，我希望見到如來，您無所不開導，無所不護佑，能為我分析疑慮，消除污垢，解開這個疑惑。』 佛陀說：『須賴啊！你真是富有！你的言語至誠，大王不必懷疑。』 國王說：『是的，世尊！請用您真實不虛的教誨來啓發我這矇昧的心靈。』 佛陀爲了善巧方便地護持國王的心意，顯現其義理說：『大王您且仔細聽！也有因緣說您富有，須賴沒有；也有重要的道理說須賴富有，您不能相比。所謂您的富有，是指您擁有國家的財富：金銀、璧玉、水晶、琉璃、珍珠、珊瑚、硨磲、瑪瑙、象馬、宮殿，所有這些都非常富足，可以自在地支配，這是您的富有，須賴所沒有的。』
【English Translation】 English version:
'Prepare fragrant flowers and treasures, pearl-adorned canopies and banners of silk, let the many musicians play the five tones, and offer bright and beautiful offerings to the Buddha.' Then Sudatta, with hands clasped, bared his right shoulder, knelt on both knees, and facing the Buddha from afar, spoke in verse: 'Buddha, you fully know the minds of all, you see all sincerity, may you listen to my sincere intention, and manifest your divine power before me.' At that moment, the earth immediately shook greatly, and the Buddha, along with five hundred Bhikshus (monks) and two hundred Bodhisattvas, manifested from the earth and appeared above the royal palace. Śakra devānām indra (the king of gods), Brahmā, the Four Heavenly Kings (Cāturmahārājika), and countless hundreds and thousands of devas (gods) all came following the Buddha. The king and his officials and people, seeing the Buddha manifest his divine power, were all filled with awe and reverence, and bowed down to the Buddha's feet with even greater respect. Several thousand people, out of reverence, made the vow to become Bodhisattvas. Then, Sudatta, the poor man of the kingdom, stepped forward, bowed at the Buddha's feet, stepped back, and said to the Buddha: 'As I walked through this city, I obtained a bright moon golden pearl, worth the value of one Jambudvīpa (the human world), and I intended to give it to the poor. Observing this kingdom, only the king is the poorest. Why is this? Because he is insatiably greedy, his taxes and levies never cease, and his harassment of the people never stops, causing the people of the entire country to be exhausted, forced into labor, their bodies weak, and afflicted with injuries and illnesses. The lower classes suffer greatly. The king himself is bound by desires, does not consider impermanence, and does not govern the country according to the right path. Therefore, when I offered this bright moon pearl, he refused to accept it, and instead questioned me about the evidence of poverty and wealth. Therefore, I wish to see the Tathagata (Buddha), who guides all without exception, protects all without exception, and can analyze my doubts, remove my defilements, and resolve this confusion.' The Buddha said: 'Sudatta! You are truly wealthy! Your words are sincere, the great king need not doubt.' The king said: 'Yes, World Honored One! Please use your true and genuine teachings to enlighten my ignorant mind.' The Buddha, with skillful means to protect the king's mind, revealed the meaning, saying: 'Great King, listen carefully! There are also reasons to say that you are wealthy, which Sudatta does not have; and there are also important reasons to say that Sudatta is wealthy, which you cannot compare to. What is meant by your wealth is that you possess the wealth of the kingdom: gold, silver, jade, crystal, lapis lazuli, pearls, coral, tridacna, agate, elephants, horses, palaces, all of which are very abundant and can be freely controlled. This is your wealth, which Sudatta does not have.'
賴無有。當計須賴道德正相，佈施戒具忍力精進慧不放逸善行有敘，慈悲喜護愛敬三寶，學深意凈直信慚愧，七財滿具，是須賴富，王不能及。正使大王所部國界，人民悉富如釋摩男，合此人財以比須賴道德之富，百分、千分、巨億萬分，計所不能及，是不可以譬喻為比。」
王言：「善哉！善哉！如世尊言，我已有福，我國界中乃有持法上富之人。」
佛言：「然亦多有真人在王界內。」
於時，王波邪匿起住佛前，贊須賴言：
「我尊仁與佛， 由仁我綺雅， 愿以國相上， 自今仁為師。 久已憍慢戒， 坐國遠正法， 今聞須賴語， 愿詳修梵行。 用貪財利故， 怨五百人系， 今赦貪無益， 念仁恩難忘。」
於是，五百系人聞王赦其罪，皆念須賴恩，厭非常苦得無慾意，悉起禮佛，又禮須賴。王意歡喜重贊言：
「仁富我實貧， 須賴言妙真， 今下令國中， 不得言仁貧。」
國人聞王令后，皆稱須賴為富，無復貧名。須賴起正衣服，右膝著地，叉手白佛言：「今是大眾集會。善哉！世尊！愿說法語，使此眾人不空見佛。」
佛言：「善哉！聽我所說，善思念之！有四法，族姓子！為見佛。何等四？為信、為樂、為悅、為敬
【現代漢語翻譯】 現代漢語譯本：佛陀說：『須賴（Sudatta，一位富有的長者）並非沒有財富。應當計算須賴的道德正相，他的佈施、持戒、忍辱、精進、智慧、不放逸的善行有條理，慈悲喜捨，愛敬三寶，學識深厚，意念清凈，正直誠信，有慚愧心，七種聖財圓滿具足，這才是須賴的富有，國王都比不上。即使大王您所管轄的國界內，所有人民都像釋摩男（Sakyamuni，釋迦牟尼佛的俗家名字）一樣富有，把這些人的財富加起來，與須賴的道德財富相比，百分之一、千分之一、巨億萬分之一都比不上，根本無法用比喻來衡量。』 國王說：『太好了！太好了！正如世尊所說，我真有福氣，我的國界內竟然有如此持法上富之人。』 佛陀說：『確實也有很多真人在大王的國界內。』 這時，波邪匿王（King Pasenadi）從座位上起身，走到佛陀面前，讚歎須賴說： 『我尊敬的仁者與佛陀一樣，因為您我才得以變得高雅，我願意把國相之位讓給您，從今以後您就是我的老師。我長久以來因為驕慢而疏於持戒，身居王位而遠離正法，今天聽了須賴的話，我願意詳細地修習梵行。因為貪圖財利，我冤枉囚禁了五百人，現在我赦免他們，貪婪毫無益處，我永遠不會忘記您的恩德。』 於是，五百被囚禁的人聽到國王赦免了他們的罪，都感念須賴的恩德，厭惡無常的痛苦，生起了無慾的念頭，都起身禮拜佛陀，又禮拜須賴。國王心生歡喜，再次讚歎說： 『您富有而我貧窮，須賴的話語真實而精妙，現在我下令全國，不得再說您貧窮。』 國人聽到國王的命令后，都稱須賴為富，不再稱他為貧窮。須賴整理好衣服，右膝跪地，合掌對佛陀說：『現在這裡有大眾。善哉！世尊！愿您宣說佛法，使這些眾人不空見佛。』 佛陀說：『很好！聽我所說，好好思考！有四種法，善男子！可以見到佛。是哪四種呢？是信、是樂、是悅、是敬。』
【English Translation】 English version: The Buddha said, 'Sudatta (a wealthy elder) is not without wealth. One should consider Sudatta's true moral qualities: his giving, his keeping of precepts, his patience, his diligence, his wisdom, his disciplined good conduct, his compassion, joy, and equanimity, his love and respect for the Three Jewels, his profound learning, his pure intentions, his honesty and integrity, his sense of shame, and his complete possession of the seven noble riches. This is Sudatta's true wealth, which even a king cannot match. Even if all the people in the king's realm were as wealthy as Sakyamuni (the Buddha's given name), and all their wealth were combined, it would not equal even a hundredth, a thousandth, or a hundred millionth part of Sudatta's moral wealth. It is beyond comparison.' The king said, 'Excellent! Excellent! As the World-Honored One has said, I am truly fortunate that there is such a person of great wealth in my kingdom who upholds the Dharma.' The Buddha said, 'Indeed, there are many true people within your kingdom.' At that time, King Pasenadi rose from his seat, went before the Buddha, and praised Sudatta, saying: 'My respected one is like the Buddha, because of you I have become refined. I am willing to give you the position of state minister, and from now on you will be my teacher. For a long time, I have been negligent in keeping the precepts due to arrogance, and I have been far from the true Dharma while sitting on the throne. Today, after hearing Sudatta's words, I am willing to diligently practice the pure conduct. Because of greed for wealth, I unjustly imprisoned five hundred people. Now I pardon them, for greed is useless, and I will never forget your kindness.' Then, the five hundred imprisoned people, hearing that the king had pardoned their crimes, all felt grateful for Sudatta's kindness. They were disgusted with the impermanent suffering and developed a desire for non-attachment. They all rose and bowed to the Buddha, and then bowed to Sudatta. The king was delighted and praised again, saying: 'You are rich, and I am poor. Sudatta's words are true and wonderful. Now I decree throughout the kingdom that no one shall say that you are poor.' After the people of the kingdom heard the king's decree, they all called Sudatta rich and no longer called him poor. Sudatta adjusted his clothes, knelt on his right knee, and with his palms together, said to the Buddha, 'Now there is a great assembly here. Excellent, World-Honored One! May you speak the Dharma, so that these people will not have seen the Buddha in vain.' The Buddha said, 'Excellent! Listen to what I say, and contemplate it well! There are four things, good son, by which one can see the Buddha. What are these four? They are faith, joy, delight, and respect.'
，是為四。
「復有四法，可得見佛。何等四？已見佛色像便起道意，自願後世得身如是；已至意思念佛言常至誠；已悲哀諸人物意不復動；已樂所履行不斷三寶，是為四。
「復者四法為覺意。何等四？謂色痛想行識、無所視、所見轉空、所想即知，是為四。
「復有四法，見佛向凈。何等四？不計彼我為內外除、不計常在為除壽命、不計斷滅為舍習行、以佛眼見覺常眠意，是為四。
「復有四法見佛向凈。何等四？一切法無此取、以正定為凈行、已學成無上智、善權見凈脫，是為四。族姓子、族姓女！已見如來為向清凈。」
佛說是時，七百比丘意解無漏，坐中菩薩皆得不起法忍，無數千人皆立德本。佛說經已，便從座起，與諸弟子及諸菩薩，現神飛去如鳳凰王，還到祇樹給孤獨園。
於是，王波斯匿謂須賴言：「仁者欲詣佛時，愿相告敕身欲隨往。」
須賴言：「亦愿大王敕諸後宮太子官屬，並國吏民不詣佛者，使有司記其罪。所以者何？菩薩不但憂身、憂人非人，菩薩在大眾中威神倍好。」
王言：「愿聞菩薩將從大眾，為之奈何？」
須賴答言：「一切眾生菩薩皆能合會以為從者，謂以佈施眾人樂從，能轉慳者使好佈施。菩薩持戒眾人樂從，化諸
【現代漢語翻譯】 現代漢語譯本 這是第四種。 還有四種方法，可以見到佛。是哪四種呢？已經見到佛的形象就生起修道的意願，自己發願來世能得到像佛一樣的身體；已經到了心中常常思念佛的境界，並且至誠；已經悲憫眾生，心意不再動搖；已經樂於所修行的，不間斷地皈依三寶，這是四種。 還有四種方法是覺悟的意念。是哪四種呢？就是色、受、想、行、識，不執著于所見，所見都轉為空性，所想的即刻明白，這是四種。 還有四種方法，見到佛后趨向清凈。是哪四種呢？不計較彼此，內外都消除；不執著于常在，從而消除壽命的執著；不執著于斷滅，從而捨棄習性；用佛的智慧眼看到覺悟的意念常在，這是四種。 還有四種方法，見到佛后趨向清凈。是哪四種呢？對一切法都不執取，以正定為清凈的修行，已經學成無上的智慧，善巧地見到清凈的解脫，這是四種。善男子、善女人！已經見到如來就是趨向清凈了。 佛陀說完這些話的時候，七百位比丘心意解脫，不再有煩惱，在座的菩薩都得到了不退轉的法忍，無數千人都建立了功德的根本。佛陀說完經后，就從座位上起身，和弟子們以及菩薩們一起，顯現神通飛去，像鳳凰王一樣，回到了祇樹給孤獨園。 這時，波斯匿王對須賴說：『仁者您要去見佛的時候，希望您告訴我一聲，我想要跟隨前往。』 須賴說：『也希望大王命令後宮的太子、官員以及全國的官吏百姓，不前往見佛的人，讓有關部門記錄他們的罪過。這是為什麼呢？菩薩不僅關心自己，也關心人和非人，菩薩在大眾之中，威德神力更加美好。』 國王說：『希望聽聞菩薩帶領大眾，是怎樣做的？』 須賴回答說：『一切眾生菩薩都能聚集在一起作為跟隨者，用佈施使眾人樂於跟隨，能轉化吝嗇的人使他們喜歡佈施。菩薩持戒，眾人樂於跟隨，教化那些
【English Translation】 English version This is the fourth. Furthermore, there are four methods by which one can see the Buddha. What are these four? Having seen the Buddha's form, one generates the intention to follow the path, vowing to attain a body like the Buddha's in future lives; having reached the state of constantly contemplating the Buddha in one's mind, and being sincere; having compassion for all beings, and one's mind no longer wavers; having joy in one's practice, and continuously taking refuge in the Three Jewels, these are the four. Furthermore, there are four methods that are the intention of enlightenment. What are these four? They are form, feeling, perception, mental formations, and consciousness, not clinging to what is seen, seeing all that is seen as empty, and immediately understanding what is thought, these are the four. Furthermore, there are four methods by which, upon seeing the Buddha, one moves towards purity. What are these four? Not calculating self and other, eliminating both inner and outer; not clinging to permanence, thus eliminating the clinging to lifespan; not clinging to annihilation, thus abandoning habitual actions; seeing with the Buddha's wisdom eye that the intention of enlightenment is always present, these are the four. Furthermore, there are four methods by which, upon seeing the Buddha, one moves towards purity. What are these four? Not grasping at any dharma, taking right concentration as pure practice, having learned and attained supreme wisdom, skillfully seeing pure liberation, these are the four. Sons and daughters of good families! Having seen the Tathagata is to move towards purity. When the Buddha finished speaking these words, seven hundred monks had their minds liberated, free from defilements, and the Bodhisattvas present all attained the tolerance of non-retrogression, and countless thousands established the root of merit. After the Buddha finished speaking the sutra, he rose from his seat, and together with his disciples and the Bodhisattvas, manifested his supernatural powers and flew away, like a king of phoenixes, returning to the Jeta Grove Anathapindika Garden. At this time, King Pasenadi said to Sudatta: 'When you, venerable one, wish to go to see the Buddha, I hope you will inform me, as I wish to follow along.' Sudatta said: 'I also hope that the Great King will command the princes, officials of the palace, and the officials and people of the entire country that those who do not go to see the Buddha, the relevant departments should record their offenses. Why is this? Bodhisattvas are concerned not only with themselves, but also with humans and non-humans, and the majestic power of Bodhisattvas among the assembly is even more excellent.' The King said: 'I wish to hear how the Bodhisattva leads the assembly, how is it done?' Sudatta replied: 'All beings can be gathered by the Bodhisattva to be followers, using generosity to make people happy to follow, and transforming the stingy to make them like generosity. The Bodhisattva upholds the precepts, and people are happy to follow, teaching those
不信令信罪福。菩薩忍辱眾人樂從，化諸瞋恚令無結恨。菩薩精進眾人樂從，化諸無勢令建精進。菩薩行禪眾人樂從，化諸亂意令守一心。菩薩智慧眾人樂從，化諸愚癡令得正智。菩薩行慈眾人樂從，化諸不仁使有慈心。菩薩行悲眾人樂從，入生死苦不厭正行。菩薩行喜眾人樂從，化憂迷者能使樂法。菩薩行護眾人樂從，安慰勸助使人入法。如是大王！德行非一。
「又有四事為善受人：一曰、護眾生不違舍；二曰、眾德本行清凈；三曰、擇好愿令佛國無三毒；四曰、空不願無思想，出諸魔網所拘制。菩薩常行柔軟，化諸剛強不忘大乘，樂居山澤，不以毀斷先世福德，善本日增普修眾行，周滿道法三十七品。菩薩以是合取人民。」
王波斯匿欣然大悅善心生焉，王身所著綵衣，價直千萬以上須賴。須賴不受，言：「大王意悅，與受何異？」王意不樂。須賴復言：「我自有䓸衣著之甚悅，當用是，憂衣為？」
王曰：「何故？」
須賴答言：「我有時脫衣掛樹舍，行一日或至七日，無貪取者，我亦無惜意，不顧望此衣。菩薩常服如此輩衣，既自無著意，又使彼不貪。」
王曰：「愿仁愍念，足行衣上，使我長夜得福無量。」須賴稱王意，為蹈衣上。
王曰：「此衣已屬須賴，吾將
【現代漢語翻譯】 現代漢語譯本：不相信因果報應，不相信善惡業報。菩薩以忍辱之心，使眾人樂於追隨，化解一切嗔恨，使之不再結怨。菩薩以精進之心，使眾人樂於追隨，化解一切懈怠，使之建立精進之心。菩薩以禪定之心，使眾人樂於追隨，化解一切散亂，使之守住一心。菩薩以智慧之心，使眾人樂於追隨，化解一切愚癡，使之獲得正智。菩薩以慈悲之心，使眾人樂於追隨，化解一切不仁，使之生起慈心。菩薩以悲憫之心，使眾人樂於追隨，深入生死之苦而不厭倦正道修行。菩薩以喜悅之心，使眾人樂於追隨，化解憂愁迷惑，使之樂於佛法。菩薩以護持之心，使眾人樂於追隨，安慰勸導，使人進入佛法。大王啊！菩薩的德行不止這些。 還有四件事能使人樂於接受教化：一是，守護眾生而不捨棄；二是，眾德之本行清凈；三是，選擇好的願望，使佛國沒有貪嗔癡三毒；四是，空無所愿，沒有思想，從而脫離魔網的束縛。菩薩常行柔軟之道，化解剛強，不忘大乘佛法，樂於居住在山林沼澤，不因修行而毀壞前世的福德，善行日益增長，普遍修習各種修行，圓滿三十七道品。菩薩以此來感化人民。 波斯匿王聽后非常高興，善心頓生。國王身上穿著的綵衣，價值千萬以上，想要送給須賴。須賴沒有接受，說：『大王心意歡喜，與接受有什麼區別呢？』國王心中不悅。須賴又說：『我自有粗布衣穿著，非常高興，為什麼要用這件衣服呢？』 國王問：『為什麼？』 須賴回答說：『我有時脫下衣服掛在樹上，離開一天甚至七天，也沒有人貪圖拿走，我也沒有吝惜之意，不惦記這件衣服。菩薩常常穿著這樣的衣服，既自己沒有執著，也使他人不貪婪。』 國王說：『希望您慈悲，在衣服上走過，使我長夜獲得無量福報。』須賴順應國王的心意，在衣服上走過。 國王說：『這件衣服已經屬於須賴了，我將』
【English Translation】 English version: Not believing in the retribution of karma, not believing in the rewards of good and evil deeds. The Bodhisattva, with a heart of patience, makes people happy to follow, resolving all anger and preventing the formation of grudges. The Bodhisattva, with a heart of diligence, makes people happy to follow, resolving all laziness and establishing a heart of diligence. The Bodhisattva, with a heart of meditation, makes people happy to follow, resolving all distractions and keeping the mind focused. The Bodhisattva, with a heart of wisdom, makes people happy to follow, resolving all ignorance and enabling them to attain right wisdom. The Bodhisattva, with a heart of loving-kindness, makes people happy to follow, resolving all unkindness and arousing a heart of compassion. The Bodhisattva, with a heart of compassion, makes people happy to follow, entering the suffering of birth and death without wearying of the right path. The Bodhisattva, with a heart of joy, makes people happy to follow, resolving sorrow and confusion, and enabling them to rejoice in the Dharma. The Bodhisattva, with a heart of protection, makes people happy to follow, comforting and encouraging them to enter the Dharma. O Great King! The virtues of a Bodhisattva are not limited to these. There are also four things that make people willing to accept teachings: first, protecting sentient beings without abandoning them; second, the purity of the fundamental practice of all virtues; third, choosing good aspirations, so that the Buddha-land is free from the three poisons of greed, anger, and ignorance; fourth, having no desires and no thoughts, thus escaping the bonds of the demon's net. The Bodhisattva always practices gentleness, resolving stubbornness, never forgetting the Mahayana Dharma, delighting in living in mountains and marshes, not destroying the merits of past lives through practice, with good deeds increasing daily, universally practicing all kinds of cultivation, and perfecting the thirty-seven factors of enlightenment. The Bodhisattva uses these to influence the people. King Pasenadi was very pleased and a good heart arose in him. The colorful robe that the king was wearing, worth more than ten million, he wanted to give to Sudatta. Sudatta did not accept it, saying, 'Your Majesty's heart is pleased, what difference is there from accepting it?' The king was displeased. Sudatta then said, 'I have my own coarse cloth robe that I wear, and I am very happy with it, why would I need this robe?' The king asked, 'Why?' Sudatta replied, 'Sometimes I take off my robe and hang it on a tree, leaving for a day or even seven days, and no one is greedy enough to take it, and I have no intention of being stingy, nor do I miss this robe. Bodhisattvas often wear such robes, not being attached to them themselves, and also preventing others from being greedy.' The king said, 'I hope you will have compassion and walk on the robe, so that I may gain immeasurable blessings throughout the long night.' Sudatta complied with the king's wish and walked on the robe. The king said, 'This robe already belongs to Sudatta, I will'
安置？」
須賴答言：「大王！宜視此國中形露不蔽者，可以衣與之。」
王即敕左右，持此衣出賜諸貧窮人，諸貧窮人共得王綵衣，皆歡喜念須賴：「當何以報其恩須賴至意？」以佛威神空中有聲，而說偈言：
「不以香華寶， 甘快諸美食， 欲報此慈恩， 但當起道意。 至人不貪貴， 不樂諸奇異， 欲報當求佛， 大乘四等意。」
於是，須賴以日跌時與大眾人，王亦與後宮一切宮屬、吏民，俱行詣佛。是時，舍衛清信士、清信女合十億眾，及得賜綵衣貧民，聞須賴當到佛所，皆悉從行。
時，天帝釋下從舍衛來至祇樹，于中間化作大殿如忉利天宮，化作七寶樹，于樹下為佛設師子座，方圓自副，以若干種繒敷其上，令萬二千妓女羅住其邊，作百種音樂，以為供養佛。佛知大眾具至，即起到大殿，坐天師子座。佛身放光明照天地，空中散華其墮如雨。
天帝釋告子言：「拘或！吾為佛設座，汝可為諸菩薩真人作座。」
太子即化作六萬餘座悉嚴好，以天五彩之氈，已說偈言：
「真人諸菩薩， 愿來坐此座， 是化天所樂， 常愿會佛前。」
諸菩薩大弟子坐已定，時般遮翼天敕其天人，孚調五百餘琴，令音調好進歌。「佛、須賴來
【現代漢語翻譯】 現代漢語譯本 如何安置這些衣物？」 須賴回答說：『大王！應該看看這國內那些衣不蔽體的人，可以把這些衣服給他們。』 國王立刻命令左右侍從，拿著這些衣服去賞賜給那些貧窮的人。貧窮的人們共同得到了國王的綵衣，都歡喜地想著須賴：『我們該如何報答須賴的恩德和誠意呢？』這時，憑藉佛的威神之力，空中傳來聲音，並說了偈語： 『不以香花寶， 甘快諸美食， 欲報此慈恩， 但當起道意。 至人不貪貴， 不樂諸奇異， 欲報當求佛， 大乘四等意。』 於是，須賴在日落時分與大眾，國王也與後宮所有宮眷、官吏百姓，一同前往佛陀所在之處。當時，舍衛城的清信士、清信女共計十億人，以及得到賞賜綵衣的貧民，聽說須賴將要到佛陀那裡，都跟隨前往。 這時，天帝釋（Indra，天神之王）從舍衛城來到祇樹給孤獨園，在中間化現出一座大殿，如同忉利天宮（Trayastrimsa，三十三天），又化現出七寶樹，在樹下為佛陀設定獅子座，方圓適宜，上面鋪設了各種絲綢，讓一萬二千位緊那羅（Kinnara，天樂神）在旁邊演奏百種音樂，以此供養佛陀。佛陀知道大眾都已到達，就起身前往大殿，坐上天界的獅子座。佛陀身上放出光明照耀天地，空中散落鮮花，如同下雨一般。 天帝釋告訴他的兒子說：『拘或（Kuhuka，天帝釋之子）！我為佛陀設定了座位，你可以為諸位菩薩真人設定座位。』 太子立刻化現出六萬多個座位，都非常莊嚴美好，用天界的五彩毛氈鋪設，並說了偈語： 『真人諸菩薩， 愿來坐此座， 是化天所樂， 常愿會佛前。』 諸位菩薩和大弟子們都坐定后，這時，般遮翼天（Pancasikha，天樂神）命令他的天人，調好五百多張琴，讓音調和諧，然後開始唱歌：『佛陀、須賴來了』
【English Translation】 English version How should these clothes be placed?' Sudarsha replied, 'Great King! You should look at those in this country who are not covered, and give these clothes to them.' The king immediately ordered his attendants to take these clothes and bestow them upon the poor. The poor people, having received the king's colorful garments, were all delighted and thought of Sudarsha, 'How should we repay Sudarsha's kindness and sincerity?' At that moment, by the power of the Buddha's divine might, a voice came from the sky, and spoke a verse: 'Not with fragrant flowers or treasures, Nor with delicious foods, To repay this kindness, One should awaken the intention for the Path. The sage does not crave riches, Nor delight in strange things, To repay, one should seek the Buddha, The Great Vehicle's four immeasurable minds.' Then, at sunset, Sudarsha, along with the multitude, and the king, along with all the palace attendants, officials, and common people, went together to where the Buddha was. At that time, the laymen and laywomen of Shravasti, totaling ten billion, as well as the poor people who had received the colorful garments, upon hearing that Sudarsha was going to the Buddha, all followed along. At this time, Indra (the king of the gods) descended from Shravasti to the Jeta Grove, and in the middle, he transformed a great palace, like the Trayastrimsa Heaven (the Heaven of Thirty-Three Gods), and also transformed seven jeweled trees. Under the trees, he set up a lion throne for the Buddha, perfectly round and suitable, covered with various silks, and had twelve thousand Kinnaras (celestial musicians) play a hundred kinds of music beside it, as an offering to the Buddha. The Buddha, knowing that the multitude had all arrived, rose and went to the great palace, and sat upon the celestial lion throne. The Buddha's body emitted light that illuminated heaven and earth, and flowers scattered in the sky, falling like rain. Indra told his son, 'Kuhuka (Indra's son)! I have set up a seat for the Buddha, you can set up seats for all the Bodhisattvas and Realized Ones.' The prince immediately transformed more than sixty thousand seats, all very magnificent and beautiful, covered with celestial five-colored felt, and spoke a verse: 'Realized Ones and Bodhisattvas, May you come and sit on these seats, This is what the transformed heavens delight in, Always wishing to meet before the Buddha.' After all the Bodhisattvas and great disciples had taken their seats, at that time, Pancasikha (a celestial musician) ordered his celestial beings to tune more than five hundred harps, making the tones harmonious, and then began to sing, 'The Buddha and Sudarsha have come.'
者，必有尊天俱主，我曹當退。」即時調諸意，如歌頌言：
「智行過百劫， 智盛施無量， 智戒攝身口， 當禮無上聖。 人忍無所犯， 精進人力強， 仁開定慧門， 當禮三界雄。 明斷淫怒癡， 已盡滅無瑕， 自得復授彼， 當禮天人師。 慧觀除三愛， 不貪世間榮， 恬惔無憂畏， 當禮是法王。 魔天進三女， 道意不為傾， 無著不可污， 當禮是至清。 奇相三十二， 眾好自嚴身， 八聲無不聞， 當禮天中天。 行地印文現， 無畏威遠震， 齒齊肩間回， 當禮釋中神。 我贊十力王， 檀獨歡喜誠， 自歸佛得福， 愿后如世尊。」
爾時，須賴從大眾人民，亦若干千天人，俱到佛所，皆禮佛足，各坐一面。王波斯匿與其所從，前禮佛足，卻住一面。於是，王手自取床，謂須賴言：「愿仁坐此座。」諸天眾中未見須賴者，念：「是貧人有何功德，而見敬乃如此？」釋知諸天意，言：「諸依福者不宜輕是人。所以者何？我可為證，是人守戒奉法難及，且待須臾方見其德。」
須賴欲使諸天意解，即白佛言：「唯愿世尊！解說菩薩得威神見敬，至於無上正真之道。」
是時，佛放身光，焰著須賴，
【現代漢語翻譯】 現代漢語譯本 『那個人，必定有尊貴的天神護持，我們應當退避。』他們立刻調整心意，如同歌頌一般說道： 『智慧修行超越百劫，智慧盛大布施無量，智慧持戒約束身口，應當禮敬無上聖者。 忍辱之人沒有過犯，精進之人力量強大，仁慈開啟定慧之門，應當禮敬三界雄主。 明智斷除淫慾、嗔怒、愚癡，已經完全滅盡瑕疵，自己證悟又教導他人，應當禮敬天人導師。 以智慧觀察去除三愛（欲愛、有愛、無有愛），不貪戀世間榮華，恬淡安寧沒有憂慮畏懼，應當禮敬這位法王。 魔王派遣三位美女誘惑，道心卻不為所動搖，清凈無染不可玷污，應當禮敬這位至清之人。 具有三十二種殊勝相貌，各種美好莊嚴自身，八種音聲無處不聞，應當禮敬天中之天。 行走之處顯現地印紋，無畏的威德震懾遠方，牙齒整齊雙肩圓滿，應當禮敬釋迦族中的神。 我讚歎十力之王，以真誠的歡喜心佈施，自己皈依佛陀獲得福報，愿將來也能像世尊一樣。』 當時，須賴跟隨大眾人民，以及數千天人，一同來到佛陀所在之處，都禮拜佛足，各自坐在一旁。波斯匿王和他的隨從，上前禮拜佛足，然後退到一旁站立。於是，國王親自取來床座，對須賴說：『希望您坐在這個座位上。』諸天眾中沒有見過須賴的人，心想：『這個貧窮的人有什麼功德，竟然受到如此尊敬？』釋提桓因知道諸天的心意，說道：『那些依靠福報的人不應該輕視這個人。為什麼呢？我可以作證，這個人持戒奉法難以企及，且稍等片刻就能看到他的德行。』 須賴想要讓諸天明白他的德行，就對佛陀說：『唯愿世尊！解說菩薩如何獲得威神，受到尊敬，最終達到無上正真之道。』 這時，佛陀放出自身的光芒，照耀在須賴身上。
【English Translation】 English version 'That person must have a noble deity protecting them; we should retreat.' Immediately, they adjusted their minds and spoke as if in praise: 'Wisdom and practice surpassing hundreds of kalpas, wisdom abundant and giving immeasurable, wisdom and precepts governing body and speech, we should pay homage to the supreme sage. The patient person has no faults, the diligent person has great strength, the benevolent opens the doors of samadhi and wisdom, we should pay homage to the hero of the three realms. Wisely cutting off lust, anger, and delusion, having completely extinguished all flaws, having attained enlightenment and then teaching others, we should pay homage to the teacher of gods and humans. With wisdom observing and removing the three cravings (craving for sensual pleasure, craving for existence, craving for non-existence), not greedy for worldly glory, tranquil and without worry or fear, we should pay homage to this Dharma King. The demon king sent three women to tempt, but his resolve was not swayed, pure and undefiled, we should pay homage to this most pure one. Possessing the thirty-two extraordinary marks, adorned with all kinds of beauty, his eight kinds of voice are heard everywhere, we should pay homage to the god of gods. Footprints with wheel marks appear where he walks, his fearless power shakes the distance, his teeth are even and his shoulders are round, we should pay homage to the god among the Shakya clan. I praise the king of the ten powers, giving with sincere joy, having taken refuge in the Buddha and gained blessings, may I be like the World Honored One in the future.' At that time, Sudatta, along with the multitude of people and several thousand deities, came to where the Buddha was, all bowing at the Buddha's feet and sitting to one side. King Pasenadi and his retinue came forward, bowed at the Buddha's feet, and then stood to one side. Then, the king himself took a seat and said to Sudatta, 'May you please sit on this seat.' Among the deities, those who had not seen Sudatta thought, 'What merit does this poor person have that he is so respected?' Sakra, knowing the thoughts of the deities, said, 'Those who rely on blessings should not look down on this person. Why? I can testify that this person's adherence to precepts and practice of the Dharma is unmatched, and you will see his virtue in a moment.' Sudatta, wanting to make the deities understand his virtue, then said to the Buddha, 'May the World Honored One explain how a Bodhisattva gains divine power and is respected, ultimately reaching the unsurpassed, true, and correct path.' At that time, the Buddha emitted light from his body, which shone upon Sudatta.
其形狀逾于天帝百千倍，天意皆悅，知非凡人，悉已天華散其上。
佛告須賴：「菩薩在貴不以憍慢，現若卑賤，能使眾人不貪富貴亦無恨貧，是為凈德。其在豪貴能率餘人興佈施意，在智現愚，能使愚人疾解智慧，是為凈德。已能制意，如汝須賴，示現極貧守戒如法，為諸梵志居士眾人所敬，是為清凈知善方便。」
賢者阿難白佛言：「須賴學來久如？」
佛告阿難：「其學甚久，已事若干億百千佛，現得三忍博達眾智，順行諸善自見貧鄙，意凈如是。」
阿難言：「今寧有人愿求佛者？」
佛言：「欲天七千、色天萬二千、世人數千，皆發無上正真道意。」
阿難復問：「須賴久如當成為佛？佛號為何？國土何類？」
佛為阿難說此偈言：
「阿難聽我說， 須賴初發義， 護人無仇善， 德廣常大施， 從始起意來， 其數難縷陳。 供養佛無厭， 奉法守不忘， 學六度無極， 進道樂久長， 梵行未曾漏， 守法慧不傾， 所行志念具， 覺對立道地。 已度眾邪網， 性善覺內事， 已舍世八事， 利衰譭譽意， 一切等心視， 如空無掛礙。 愛法行無倦， 守忍慈為常， 愛人如愛己， 棄身安群生
【現代漢語翻譯】 現代漢語譯本 他的形貌比天帝（Deva）還要超出百千倍，天人們都感到喜悅，知道他不是凡人，都紛紛將天花散在他的身上。 佛陀告訴須賴（Sudatta）說：『菩薩身處尊貴地位時不會驕傲自滿，即使示現卑微，也能使眾人不貪戀富貴，也不怨恨貧窮，這就是清凈的德行。身處豪門貴族時，能引導他人發起佈施之心；在智慧上示現愚笨，能使愚笨的人迅速理解智慧，這也是清凈的德行。已經能夠控制自己的意念，就像你須賴一樣，示現極其貧困，持守戒律如法，為諸梵志（Brahmin）、居士（householder）等眾人所尊敬，這就是清凈的、瞭解善巧方便的方法。』 賢者阿難（Ananda）問佛陀說：『須賴學習佛法有多久了？』 佛陀告訴阿難說：『他學習佛法已經很久了，已經侍奉過若干億百千佛，現在已經證得三忍（three kinds of forbearance），博通各種智慧，順應修行各種善行，自己雖然示現貧賤，但內心清凈就是如此。』 阿難說：『現在是否有人發願求成佛道？』 佛陀說：『欲界天（Kama-loka）有七千，色界天（Rupa-loka）有一萬二千，世間人數千，都發起了無上正真道的心意。』 阿難又問：『須賴還要多久才能成佛？佛號是什麼？國土是什麼樣的？』 佛陀為阿難說了這首偈語： 『阿難你聽我說，須賴最初發心時，就護持他人沒有仇恨，行善德行廣大常行佈施，從最初發心以來，其數量難以一一陳述。供養佛陀沒有厭倦，奉行佛法守護不忘，學習六度（Six Paramitas）沒有窮盡，精進修道樂於長久，清凈的梵行沒有絲毫泄漏，守護佛法智慧不傾斜，所行所為志向和意念都具足，覺悟真理而立於道地。已經度脫各種邪見羅網，本性善良覺悟內在之事，已經捨棄世間的八種事物，利益、衰敗、譭謗、讚譽等意念，對一切都平等看待，如同虛空沒有掛礙。愛樂佛法修行沒有疲倦，守護忍辱慈悲為常，愛人如同愛自己，捨棄自身安穩眾生。』
【English Translation】 English version His form surpassed that of the Deva (god) by a hundred thousand times. The Devas were all delighted, knowing he was no ordinary person, and they all scattered heavenly flowers upon him. The Buddha told Sudatta: 'A Bodhisattva, when in a position of nobility, does not become arrogant. Even when appearing humble, he can cause others not to crave wealth and not to resent poverty. This is pure virtue. When in a position of wealth and power, he can lead others to generate the intention of giving. When wise, he appears foolish, enabling the foolish to quickly understand wisdom. This is pure virtue. Having already controlled his mind, like you, Sudatta, he appears extremely poor, upholds the precepts according to the Dharma, and is respected by Brahmins, householders, and all people. This is the pure and skillful means of knowing good.' The venerable Ananda asked the Buddha: 'How long has Sudatta been studying the Dharma?' The Buddha told Ananda: 'His study of the Dharma has been very long. He has already served countless billions of Buddhas. Now he has attained the three kinds of forbearance, is well-versed in all kinds of wisdom, follows the practice of all good deeds, and although he appears poor and humble, his mind is pure in this way.' Ananda said: 'Is there anyone now who wishes to seek Buddhahood?' The Buddha said: 'Seven thousand from the Kama-loka (desire realm), twelve thousand from the Rupa-loka (form realm), and several thousand people from the world have all generated the intention for the unsurpassed, true, and right path.' Ananda asked again: 'How long will it be before Sudatta becomes a Buddha? What will his Buddha name be? What will his land be like?' The Buddha spoke this verse for Ananda: 'Ananda, listen to me, when Sudatta first generated the intention, he protected others without hatred, practiced good deeds, was generous, and constantly gave. Since the beginning of his intention, the number is difficult to enumerate. He offered to the Buddha without weariness, upheld the Dharma, and did not forget it. He studied the Six Paramitas without end, advanced on the path, and rejoiced in it for a long time. His pure conduct was without any leakage, he upheld the Dharma, and his wisdom did not waver. His actions and intentions were complete, he awakened to the truth and stood on the path. He has already crossed the net of all wrong views, his nature is good, and he is aware of inner matters. He has already abandoned the eight worldly things, such as gain, loss, defamation, and praise. He views everything with equanimity, like the void without any hindrance. He loves the Dharma and practices without weariness, he upholds patience and compassion as his constant practice, he loves others as he loves himself, and he abandons his own well-being for the sake of all beings.'
， 愛習悉教彼， 念熟說義實。 覺意不離法， 解空導二脫， 三忍具無念， 學法知可行。 所至必開導， 一切蒙其恩， 所在國邑興， 輒往到其方， 宣化如佛意， 遍教諸天人。 我般泥曰后， 末時須賴終， 生東可樂國， 阿閦所山方， 餘三阿僧祇， 行滿大愿成。 得佛除世邪， 安隱度十方， 自然為神將， 號曰世尊王。 始如阿閦佛， 所度無有量， 世名德化成， 惡滅善義興， 佛住千萬歲， 眾僧不可稱。 彼愿羅漢少， 求佛者甚眾， 時人力神足， 精進福行明。 其世五音聲， 佛說法遍聞， 無有壞善魔， 正信脫邪患。 至佛滅度后， 八萬四千人， 上法興照世， 令行無訟意， 須賴所教化， 多愿摩訶衍， 悉會生其世， 不數已度人。」
佛拜須賴。時坐中天、人、鬼、龍，各以好衣奉上須賴，歡樂之聲聞於三千，億百千人皆來禮之。佛為廣說若干法要，解三乘行。
王波斯匿避坐叉手，住白佛言：「我以貪濁為國財醉，憍貴自恣作危殆行，得須賴妙言，乃自知最為貧。今欲舍家國付太子，受世尊戒，身為佛比丘僧，守園給使。現在財寶為三分：一
【現代漢語翻譯】 現代漢語譯本 他勤奮學習教誨，熟記並宣說佛法的真實義理。 覺悟的心意不離佛法，理解空性，引導眾生達到二種解脫。 具備三種忍辱，心中沒有妄念，學習佛法，明白如何修行。 無論到達何處，必定開導眾生，一切眾生都蒙受他的恩惠。 他所到的國家和城市都會興盛，他總是前往那些地方。 宣揚教化如同佛陀的旨意，普遍教導諸天和人類。 我涅槃之後，末法時期需要依靠須賴（Sudarshana，人名）來終結。 他將出生在東方一個快樂的國度，在阿閦佛（Akshobhya，不動佛）的道場。 再經過三個阿僧祇劫（asamkhya kalpa，無數大劫），修行圓滿，大愿成就。 成佛后，他將消除世間的邪惡，使十方世界安穩。 他自然成為神將，號稱世尊王（Loknatharaja，世間自在王）。 他最初像阿閦佛一樣，所度化的眾生無量無邊。 他的世界名為德化成，邪惡滅絕，善良的意義興盛。 佛陀住世千萬年，僧眾多得不可計數。 那個世界證得阿羅漢果位的人很少，求證佛果的人卻非常多。 那時的人們具有神通，精進修行，福德光明。 他們的世界充滿五種美妙的聲音，佛陀說法之聲遍佈各處。 沒有破壞善行的魔障，人們正信佛法，脫離邪惡的困擾。 到佛陀滅度之後，有八萬四千人。 他們弘揚佛法，照耀世間，使人們修行時沒有爭訟之心。 須賴所教化的人，大多發願修習大乘佛法（Mahayana，大乘）。 他們都將聚集到他的世界，已經度化的人數不勝數。 佛陀向須賴致敬。當時在座的天人、鬼神、龍等，都將美好的衣物獻給須賴，歡喜的聲音響徹三千世界，億萬人都來禮拜他。佛陀為他們廣泛宣說了若干佛法要義，解釋了三乘的修行。 波斯匿王（Prasenajit，古印度憍薩羅國國王）避開座位，合掌站立，對佛陀說：『我因為貪戀國家的財富而沉醉，驕傲自大，恣意妄為，做了許多危險的事情。聽了須賴的妙語，才知道自己是最貧窮的人。現在我想要捨棄家國，將王位交給太子，接受世尊的戒律，成為佛陀的比丘僧，在園林中做侍者。我現在的財寶分為三份：一份用於供養佛陀和僧眾，一份用於佈施給貧窮的人，一份用於修繕寺廟。』
【English Translation】 English version He diligently learns the teachings, memorizes and speaks the true meaning of the Dharma. His awakened mind does not stray from the Dharma, he understands emptiness, and guides beings to the two liberations. He possesses the three kinds of patience, has no delusive thoughts, learns the Dharma, and understands how to practice. Wherever he goes, he will surely guide beings, and all beings will receive his grace. The countries and cities he visits will flourish, and he always goes to those places. He propagates the teachings as the Buddha intended, and universally teaches gods and humans. After my Nirvana, in the Dharma-ending age, it will be necessary to rely on Sudarshana (a person's name) to bring it to an end. He will be born in a joyful country in the East, in the place of Akshobhya (the Immovable Buddha). After another three asamkhya kalpas (countless great eons), his practice will be complete, and his great vows will be fulfilled. Upon becoming a Buddha, he will eliminate the evils of the world and bring peace to the ten directions. He will naturally become a divine general, and will be called Loknatharaja (King of the World). Initially, like Akshobhya Buddha, the beings he liberates will be immeasurable. His world will be named 'Virtue Accomplished', evil will be extinguished, and the meaning of goodness will flourish. The Buddha will live for millions of years, and the Sangha will be countless. In that world, there will be few who attain the Arhatship, but many who seek Buddhahood. The people of that time will have supernatural powers, will practice diligently, and their merits will be bright. Their world will be filled with five wonderful sounds, and the Buddha's voice of Dharma will be heard everywhere. There will be no demons to destroy good deeds, and people will have right faith in the Dharma, escaping the troubles of evil. After the Buddha's Nirvana, there will be 84,000 people. They will propagate the Dharma, illuminate the world, and enable people to practice without contention. Those who are taught by Sudarshana will mostly aspire to practice the Mahayana (Great Vehicle). They will all gather in his world, and the number of those already liberated will be countless. The Buddha paid homage to Sudarshana. At that time, the gods, humans, ghosts, and dragons in attendance all offered beautiful clothes to Sudarshana, and the sounds of joy resounded throughout the three thousand worlds, and billions of people came to pay homage to him. The Buddha extensively explained several key points of the Dharma to them, and explained the practice of the Three Vehicles. King Prasenajit (King of Kosala in ancient India) moved away from his seat, stood with his palms together, and said to the Buddha: 'I have been intoxicated by greed for the wealth of the country, arrogant and self-indulgent, and have done many dangerous things. After hearing Sudarshana's wonderful words, I realized that I am the poorest of all. Now I want to abandon my home and country, hand over the throne to the crown prince, receive the precepts of the World Honored One, become a Bhikkhu of the Buddha, and serve in the garden. I will divide my current treasures into three parts: one part for offering to the Buddha and the Sangha, one part for giving to the poor, and one part for repairing temples.'
分、奉佛弟子；二分、施國人民；三分、留為官儲。得蒙佛恩，現身財寶不復貪樂，一切是福皆施眾生，愿得無上正真道意。」
時坐中五百長者、居士、五百梵志、五百小臣，聞王誓願如師子吼，皆發無上正真道意，一切舍欲以家之信，離家為道欲作沙門，除中三百人，其餘佛悉以為沙門。
於是，須賴退坐叉手，白佛言：「已亦愿從聖師子，十方諸現在佛，求哀作沙門，須賴慧力亦如來所成。」便入三昧，一切十方諸現在佛，皆與其比丘僧俱現。須賴即起，稽首禮十方佛便為沙門，復求哀言：「愿諸世尊哀聽受我使得成立。」
十方諸佛及釋迦文皆伸右臂摩須賴頂，諸佛臂各自現不相障。是時光明照三千世界，天雨眾華，賢者須賴自然法衣在身，被服正齊威儀安庠。當須賴得拜，時五百比丘漏盡意解無餘縛結，千菩薩得信忍。
佛告阿難：「受是記拜經奉持之，當爲眾人布說其義。所以者何？末世人多在邪信網，吾以是故於中作佛，化其惡意使見正道，令如須賴從信入慧。我於世間周遍說法，一人不度我終不捨。是故，阿難！當傳此法令人信樂，終日習聞使意開解，當從是如得要。」
佛說經已，皆歡喜，須賴比丘、諸比丘僧，天帝釋及王波斯匿，天、人、阿須輪，莫不樂聞。
【現代漢語翻譯】 現代漢語譯本：『我將這些財寶分為三份：一份佈施給佛弟子；一份佈施給國家人民；一份留作官府儲備。』因為蒙受佛的恩德，現在我不再貪戀財寶，一切福報都施予眾生，愿能證得無上正真之道。」 當時在座的五百位長者、居士、五百位婆羅門、五百位小臣，聽到國王如獅子吼般的誓願，都發起了無上正真道的心意，都捨棄慾望，以家中的信物為憑證，離家修行想要成為沙門（出家人），其中三百人被排除在外，其餘的人佛都讓他們做了沙門。 於是，須賴退回座位，合掌向佛稟告說：『我也願意追隨聖師子（佛陀），向十方諸現在佛，懇求允許我做沙門，須賴的智慧力量也如佛所成就。』說完便進入三昧（禪定），一切十方諸現在佛，都與其比丘僧一同顯現。須賴立即起身，向十方佛頂禮，便成為沙門，又懇求說：『愿諸世尊慈悲聽受，使我得以成就。』 十方諸佛及釋迦文佛都伸出右臂摩須賴的頭頂，諸佛的手臂各自顯現，互不相礙。這時光明照耀三千世界，天空中降下各種鮮花，賢者須賴自然而然地穿上了法衣，衣著整齊，威儀安詳。當須賴受戒時，五百比丘漏盡意解，不再有任何束縛，一千菩薩得到了信忍。 佛告訴阿難：『接受這部《記拜經》並奉持它，應當為眾人宣說其中的含義。這是為什麼呢？末世的人大多陷入邪信的羅網，我因此在其中成佛，教化他們的惡意，使他們見到正道，讓他們像須賴一樣從信入慧。我在世間周遍說法，如果有一個人沒有被度化，我終不捨棄。所以，阿難！應當傳授此法，使人信樂，終日學習聽聞，使心意開解，應當由此得到要領。』 佛說完這部經后，大家都非常歡喜，須賴比丘、諸比丘僧，天帝釋及國王波斯匿，天人、阿修羅，沒有不樂意聽聞的。
【English Translation】 English version: 'I will divide these treasures into three parts: one part for the disciples of the Buddha; one part for the people of the country; and one part to be kept as official reserves.' Having received the grace of the Buddha, I no longer crave treasures, and I bestow all blessings upon all living beings, wishing to attain the unsurpassed true path. At that time, five hundred elders, lay practitioners, five hundred Brahmins, and five hundred minor officials in the assembly, upon hearing the king's vow like a lion's roar, all generated the intention for the unsurpassed true path. They all abandoned desires, using their family's tokens as proof, left their homes to practice, desiring to become Shramanas (monks). Three hundred of them were excluded, and the Buddha made the rest Shramanas. Then, Sudatta retreated from his seat, folded his hands, and reported to the Buddha, 'I also wish to follow the Holy Lion (Buddha), and ask the Buddhas of the ten directions to allow me to become a Shramana. May Sudatta's wisdom power also be like that achieved by the Tathagata.' He then entered Samadhi (meditation), and all the Buddhas of the ten directions appeared with their Bhikshu (monk) sanghas. Sudatta immediately rose, bowed to the Buddhas of the ten directions, and became a Shramana, further requesting, 'May the World Honored Ones compassionately listen and accept me, so that I may achieve enlightenment.' All the Buddhas of the ten directions and Shakyamuni Buddha extended their right arms and touched Sudatta's head. The arms of the Buddhas each appeared without obstructing each other. At this time, light illuminated the three thousand worlds, and heavenly flowers rained down. The worthy Sudatta naturally donned the Dharma robe, his attire neat and his demeanor serene. When Sudatta received the precepts, five hundred Bhikshus attained the end of outflows and liberation of mind, without any remaining bonds, and one thousand Bodhisattvas attained the acceptance of faith. The Buddha told Ananda, 'Receive this 'Record of Ordination Sutra' and uphold it, and you should explain its meaning to the people. Why is this so? People in the latter days are mostly caught in the net of false beliefs. Therefore, I become a Buddha among them, transforming their evil intentions, enabling them to see the right path, and allowing them to enter wisdom from faith, like Sudatta. I preach the Dharma throughout the world, and I will not give up until every single person is liberated. Therefore, Ananda! You should transmit this Dharma, so that people may believe and rejoice, study and listen to it all day long, and open their minds, and they should obtain the essence from this.' After the Buddha finished speaking this sutra, everyone was very happy, including the Bhikshu Sudatta, the Bhikshu sangha, the heavenly king Indra, King Prasenajit, the devas, humans, and Asuras, all of whom were delighted to hear it.