T12n0329_佛說須賴經
大正藏第 12 冊 No. 0329 佛說須賴經
No. 329 [Nos. 310(27), 328]
佛說須賴經
前涼月氏國優婆塞支施侖譯
聞如是：
一時，世尊游于舍衛祇樹給孤獨園，與大比丘眾俱千二百五十人，菩薩五千人。
爾時，世尊游近舍衛大城，為國王、大臣、梵志、長者及諸細民，供養世尊給所當得。
爾時，城中有極貧者名曰須賴，信佛法眾、奉持五戒、修行十善，奉行慈心終不起心。於一切眾生，行於悲心志不疲極，行於喜心常樂正法，行於護心苦樂不動，堅固無上正真道心，以方便善欲度人故，居舍衛城示現極貧。
於是，釋提桓因以天眼凈徹視於人，見舍衛城中極貧須賴，執堅固德善行純備心無恚怒，執志堅強無有瑕穢，坐起經行不失威儀，出入周旋常懷等行，飲食坐臥常懷等心，左右睡寐已皆除盡，少欲知足，易充易可，損於利求，利衰譭譽心不傾動。至心堅固離於貢高，攝持謙順心靖純淑，質直善說言信不華，奉八關齋知節少食，普城所敬無有厭足，諸造見者與之說事莫不歡喜。食節衣粗，又致供者讓而不受。樹葉為器茅草為席，衣食之餘輒以轉施無所藏積，清凈潔白離於求業，於一切生無所志願。常以晝
【現代漢語翻譯】 現代漢語譯本 佛說須賴經 前涼月氏國優婆塞支施侖譯 我聽聞是這樣的： 一時，世尊在舍衛城的祇樹給孤獨園，與一千二百五十位大比丘和五千位菩薩在一起。 當時，世尊在舍衛大城附近游化，國王、大臣、婆羅門、長者以及其他百姓都供養世尊，以求獲得相應的福報。 當時，城裡有一個非常貧窮的人，名叫須賴（Sudatta），他信仰佛法僧三寶，奉持五戒，修行十善，奉行慈心，從不起嗔恨之心。他對一切眾生都懷有悲心，不感到疲憊；他懷有喜心，常常樂於正法；他懷有護心，對於苦樂不動搖。他堅定不移地持有無上正真道心，爲了方便善巧地度化眾生，他住在舍衛城，示現出極度貧困的樣子。 這時，釋提桓因（Śakra devānām indra，帝釋天）用天眼觀察人間，看到舍衛城中極度貧困的須賴，他持有堅固的德行，善行純粹完備，心中沒有嗔恨和憤怒，意志堅定，沒有瑕疵。他坐立行走都保持威儀，出入周旋都懷著平等之心，飲食坐臥都保持平等之心，左右睡眠的習氣都已消除殆盡。他少欲知足，容易滿足，減少對利益的追求，對於利益、衰敗、譭謗、讚譽，內心都不動搖。他至誠堅固，遠離貢高我慢，保持謙虛順從，內心平靜純潔，正直善良，說話誠實不虛浮。他奉行八關齋戒，知道節制飲食，全城的人都尊敬他，沒有厭倦。凡是見到他的人，與他交談，沒有不歡喜的。他飲食簡單，衣著粗陋，即使有人供養，他也推讓不接受。他用樹葉當碗，用茅草當蓆子，把多餘的衣食都轉施給別人，不積蓄財物。他清凈潔白，遠離世俗的追求，對於一切生命都沒有貪求。他常常白天
【English Translation】 English version The Buddha Speaks the Sutra of Sudatta Translated by Upasaka Zhi Shilun of the Yuezhi Kingdom of the Former Liang Dynasty Thus have I heard: At one time, the World Honored One was dwelling in the Jeta Grove of Anathapindika's Park in Shravasti, together with a great assembly of twelve hundred and fifty Bhikshus and five thousand Bodhisattvas. At that time, the World Honored One was traveling near the great city of Shravasti, and the kings, ministers, Brahmins, elders, and all the common people were making offerings to the World Honored One, each according to what they could give. At that time, in the city, there was an extremely poor man named Sudatta, who had faith in the Buddha, Dharma, and Sangha, upheld the five precepts, practiced the ten good deeds, and practiced loving-kindness, never giving rise to anger. Towards all living beings, he practiced compassion without fatigue, practiced joy, always delighting in the true Dharma, and practiced equanimity, remaining unmoved by pleasure and pain. He held firm to the unsurpassed, true, and correct mind of the Way. In order to skillfully guide beings, he lived in Shravasti, manifesting extreme poverty. Then, Śakra devānām indra, with his pure heavenly eye, looked upon the world and saw Sudatta, who was extremely poor in Shravasti. He possessed firm virtue, his good deeds were pure and complete, his mind was without hatred or anger, his will was firm and without blemish. Whether sitting, standing, walking, or moving about, he maintained proper deportment. In all his comings and goings, he always held an equal mind. In eating, sitting, and sleeping, he maintained an equal mind. The habits of sleeping on either side were completely eliminated. He had few desires, was content, easily satisfied, and reduced his pursuit of gain. He was unmoved by gain, loss, defamation, or praise. His mind was sincere and firm, free from arrogance, maintaining humility and gentleness, his mind was peaceful and pure, honest and kind, his words were trustworthy and not flowery. He observed the eight precepts, knew how to moderate his eating, and was respected by everyone in the city, without any weariness. Those who met him and spoke with him were all delighted. He ate simple food and wore coarse clothing. Even when offered gifts, he would decline them. He used leaves as bowls and grass as mats. He would give away any excess food and clothing, not accumulating anything. He was pure and clean, free from worldly pursuits, and had no desires for any kind of life. He would always during the day
夜各三詣佛，如來常開闬瑕，容其禮拜供養咨受法言。若其須賴欲詣佛時，若干百人常從與俱，若其須賴所游居處，若行、若住、若坐、若臥，其地界分無有空閑人眾圍繞。
於是，釋提桓因取心念言：「如是族姓子，凈戒淳淑善行威儀，恐子將奪我處。當下試知審求何道？」於是，釋化作數人住須賴前，罵詈須賴，言不順理。又以瓦石、刀杖加害。於是，須賴以其忍力，專行慈心不瞋不恚。於是釋提桓因復化作人住須賴前，謂須賴言：「唯然，須賴！如是人等，罵詈無限，言不順理，又以瓦石、刀杖加汝。若仁見聽，為汝殺之。」
須賴答言：「莫說是語。所以者何？不善讒人者殺生之報，正使彼等刀割我身，破如跋跙樹，尊尚不發惡意加於彼等。所以者何？一切諸法報應有二：種善者生善道、種惡者墮惡道。以是故，我不敢恨彼，況欲斷彼命？」
於是，須賴說是偈言：
「其種于苦者， 必生獲苦果， 其有種恬者， 必生得恬果。 如此報應者， 是知為現事， 惡者報應苦， 善者報應樂。 是故不當三， 為惡身口心； 是故有智者， 不當以勸人。 當常行三善， 於是身心口， 常以此勸彼， 若人樂善者。」
於是，釋所化人不能動須
【現代漢語翻譯】 現代漢語譯本：須賴（Sudāna）每天晚上三次去拜訪佛陀，如來總是打開門迎接他，允許他禮拜、供養並接受佛法教誨。每當須賴想要去見佛陀時，總有數百人跟隨他。無論須賴在哪裡，無論是行走、站立、坐著還是躺臥，他所在的地方總是被人群圍繞，沒有空閑的時候。 於是，釋提桓因（Śakra devānām indra，天神之王）心中想：『這個族姓子，戒律清凈，品行純良，行為舉止莊重，恐怕他會奪走我的位置。我應該試探一下，看看他追求的是什麼道？』於是，釋提桓因化作幾個人站在須賴面前，辱罵須賴，說些不合道理的話，還用瓦片、石頭、刀杖傷害他。然而，須賴憑藉他的忍耐力，一心行慈悲心，不生氣也不惱怒。 於是，釋提桓因又化作一個人站在須賴面前，對須賴說：『喂，須賴！這些人無休止地辱罵你，說些不合道理的話，還用瓦片、石頭、刀杖傷害你。如果你允許，我為你殺了他們。』 須賴回答說：『不要說這樣的話。為什麼呢？因為惡言讒人者殺生會遭受報應。即使他們用刀割我的身體，像砍伐跋跙樹（bhadra，一種樹）一樣，我也不應該對他們產生惡意。為什麼呢？因為一切諸法的報應有兩種：種善因的會生到善道，種惡因的會墮入惡道。因此，我不敢怨恨他們，更何況要斷他們的性命呢？』 於是，須賴說了這首偈語： 『種下苦因的人，必定會獲得苦果；種下安樂因的人，必定會獲得安樂果。這樣的報應，是顯而易見的。作惡的人會遭受苦報，行善的人會得到樂報。所以，不應該用身口意造作惡業；所以，有智慧的人，不應該勸別人作惡。應當常常行身口意三善，並且常常以此勸導他人，如果有人樂於行善。』 於是，釋提桓因所化的人無法動搖須賴。
【English Translation】 English version: Sudāna would visit the Buddha three times each night, and the Tathāgata would always open the door to receive him, allowing him to bow, make offerings, and receive Dharma teachings. Whenever Sudāna wished to see the Buddha, hundreds of people would accompany him. Wherever Sudāna was, whether walking, standing, sitting, or lying down, the place was always surrounded by crowds, with no space left unoccupied. Then, Śakra devānām indra (the king of gods) thought in his mind: 『This person of noble lineage, with pure precepts, virtuous conduct, and dignified behavior, I fear he might take my place. I should test him to see what path he is pursuing.』 So, Śakra transformed himself into several people and stood before Sudāna, cursing him and speaking illogically. They also harmed him with tiles, stones, and weapons. However, Sudāna, with his power of patience, practiced compassion and did not become angry or resentful. Then, Śakra transformed himself again into a person and stood before Sudāna, saying to him: 『Hey, Sudāna! These people are endlessly cursing you, speaking illogically, and harming you with tiles, stones, and weapons. If you allow it, I will kill them for you.』 Sudāna replied: 『Do not say such things. Why? Because those who slander and kill will suffer the consequences of killing. Even if they cut my body with knives, like chopping down a bhadra tree (a type of tree), I should not harbor ill will towards them. Why? Because the retribution of all dharmas is twofold: those who plant good causes will be born in good realms, and those who plant evil causes will fall into evil realms. Therefore, I dare not hate them, let alone take their lives.』 Then, Sudāna spoke this verse: 『Those who plant the seeds of suffering will surely reap the fruits of suffering; those who plant the seeds of peace will surely reap the fruits of peace. Such retribution is evident. Those who do evil will suffer, and those who do good will be happy. Therefore, one should not commit evil deeds with body, speech, and mind; therefore, the wise should not encourage others to do evil. One should always practice the three good deeds of body, speech, and mind, and always encourage others to do so, if they are willing to do good.』 Then, the people transformed by Śakra could not move Sudāna.
賴，於是捨去。
於是釋提桓因於須賴前，化作七寶金寶現須賴前，復化作眾人，住須賴前，謂須賴言：「取是金寶可用佈施，亦可作福；可以作服飾、臥具，亦可好衣，亦可美食，云何守是貧行？」
須賴報言：「前之惡行，諸仁者！我之此報，令我如今貧鄙，然不能守是貧，當犯不與取也。」
「惟須賴！宜可樂活盡壽，何為乃遠慮後世之報，以為言說？」
須賴報言：「諸仁者！是為愚法。夫見法者慮是重報，能慮重報者，是則為明達。不明之士，慳貪他有犯不與取；能離慳貪則為明智。夫不智者貪得多積以護身命，無所護慮則為明達。于無常有常想，于苦有樂想，無我有我想，不凈有凈想，如是者犯不與取；觀無常計苦計空計不凈者，是則為明智。計吾我猗居家，是者犯不與取；不計我不犯他，如是輩則明智。無先飽不知足，如是輩犯不與取；先飽知足是則明智。不凈戒者犯不與取，其凈戒者是則明智。不見報應愚癡之士犯不與取，見報應者是則明智。夫饕餮者犯不與取，不饕餮者則為明智。圖他所有貢高躁擾犯不與取，讓一切有則為明智。」當於是時，則說偈言：
「伏藏至千億， 彼不聞舍心， 如是世之貧， 是則非明智。 家無一食儲， 而有舍施心， 如
【現代漢語翻譯】 現代漢語譯本 於是，須賴捨棄了這種想法。 這時，釋提桓因（Śakra devānām indra，天神之王）在須賴面前，變化出七寶金寶，又變化出許多人，站在須賴面前，對須賴說：『拿這些金寶去佈施，也可以用來積福；可以用來做衣服、臥具，也可以做好的衣服，也可以做美食，為什麼還要守著這種貧困的生活呢？』 須賴回答說：『各位仁者！我以前的惡行，導致我現在如此貧賤，但我不能因為貧困就去偷盜。』 『須賴啊！你應該快樂地活到壽命終結，為什麼還要為來世的果報而擔憂呢？』 須賴回答說：『各位仁者！這是愚癡的想法。能夠看到因果報應的人，會考慮到未來的嚴重果報，能夠考慮到嚴重果報的人，才是明智的。不明智的人，會慳吝貪婪別人的財物，犯下偷盜的行為；能夠遠離慳吝貪婪的人，才是明智的。不明智的人，貪圖積累財富來保護自己的生命，而沒有保護和考慮的人，才是明智的。把無常當成常，把苦當成樂，把無我當成有我，把不凈當成凈，這樣的人會犯下偷盜的行為；觀察到無常、苦、空、不凈的人，才是明智的。認為有「我」和「我的」家，這樣的人會犯下偷盜的行為；不執著于「我」就不會侵犯他人，這樣的人才是明智的。沒有先滿足就不知道滿足，這樣的人會犯下偷盜的行為；先滿足就知道滿足的人才是明智的。不持凈戒的人會犯下偷盜的行為，持凈戒的人才是明智的。看不到因果報應的愚癡之人會犯下偷盜的行為，看到因果報應的人才是明智的。貪吃的人會犯下偷盜的行為，不貪吃的人才是明智的。圖謀他人所有，貢高我慢、躁動不安的人會犯下偷盜的行為，謙讓一切的人才是明智的。』當時，就說了這樣的偈語： 『即使有千億的財富，他們也不懂得佈施，像這樣的人是世間的貧窮，這不是明智的。 家裡沒有一點食物，卻有佈施的心，像這樣的人才是世間的富裕，這是明智的。』
【English Translation】 English version Then, Surāja abandoned that thought. Then Śakra devānām indra (King of the Gods) transformed himself into seven kinds of precious gold before Surāja, and also transformed into many people, standing before Surāja, and said to Surāja: 'Take these precious golds to give alms, and you can also use them to accumulate blessings; you can use them to make clothes, bedding, good clothes, and delicious food, why do you still keep this poor life?' Surāja replied: 'Dear sirs! My previous evil deeds have caused me to be so poor and lowly now, but I cannot steal because of poverty.' 'Surāja! You should live happily until the end of your life, why do you worry about the retribution of the next life?' Surāja replied: 'Dear sirs! This is a foolish idea. Those who can see the law of cause and effect will consider the serious retribution in the future, and those who can consider the serious retribution are wise. Those who are not wise will be stingy and greedy for other people's property, committing theft; those who can stay away from stinginess and greed are wise. Those who are not wise are greedy to accumulate wealth to protect their lives, and those who do not protect and consider are wise. Those who regard impermanence as permanence, suffering as happiness, no-self as self, and impurity as purity will commit theft; those who observe impermanence, suffering, emptiness, and impurity are wise. Those who think they have a 'self' and a 'my' home will commit theft; those who do not cling to 'self' will not violate others, and such people are wise. Those who do not know satisfaction without first being satisfied will commit theft; those who know satisfaction after being satisfied are wise. Those who do not keep pure precepts will commit theft, and those who keep pure precepts are wise. The foolish who do not see the retribution of cause and effect will commit theft, and those who see the retribution of cause and effect are wise. Those who are gluttonous will commit theft, and those who are not gluttonous are wise. Those who plot for others' possessions, are arrogant, and restless will commit theft, and those who yield everything are wise.' At that time, he spoke this verse: 'Even if they have billions of treasures, they do not know how to give alms, such people are the poor of the world, and this is not wise. Even if there is not a single grain of food in the house, but they have the heart to give alms, such people are the rich of the world, and this is wise.'
是為大富， 明智者所嘆。 聖賢善顯現， 而能不為惡， 愚嘆加嚴飾， 為惡則不顯。 愿為智所罵， 不為愚所嘆， 愚者嘆于惡， 明者嘆于善。」
天所化諸士，不能令須賴犯不與取。於是釋化已為長者形，持名上寶價直百千，住須賴前，謂須賴言：「我于王波斯匿前有所諍訟，引仁為一證，以寶相與，愿仁為我證。」
須賴謂言：「仁者莫作是說，我不能以不知故而作妄言。何以故？妄言人者，為自欺身亦欺他人，欺諸聖賢。妄言人者，令人身臭心口無信令其心惱。夫妄言人者，令其口臭令身失色天神所棄。夫妄言人者，亡失一切諸善本，於己愚冥迷失善路。夫妄言人者一切惡本，斷絕善行閑居之本。」於是時說此偈言：
「夫口臭穢者， 妄言者語時， 忘失清白法， 意志多妄誤。 為護己諸神， 聖賢所欺誤， 彼士常羸疲。 夫喜妄言者， 諸惡之根本， 斷善本于彼， 必當趣惡道。 夫妄言人者， 若以滿天下， 金真珠相與， 夫守持法者， 不為之發言。」
釋提桓因不能使須賴妄言，便捨去。於是，釋提桓因謂阿須倫女首耶日行王女識干執樂第一夫人云：「汝等詣國貧須賴，動其閑居，試知為審離欲為故服欲
【現代漢語翻譯】 現代漢語譯本 這是真正的富有，是明智的人所讚歎的。 聖賢之人能夠清晰地展現善行，而不去做惡事。 愚昧的人則會用嚴厲的裝飾來掩蓋自己的惡行，做了惡事卻不顯露出來。 我寧願被智者責罵，也不願被愚人讚嘆。 愚人讚嘆惡行，而明智的人則讚歎善行。
天神所化現的諸位天人，不能讓須賴（Sudarsha）犯下不與取的罪行（偷盜）。於是，釋提桓因（Shakra devanam Indra）化現成一位長者的模樣，拿著一件價值百千的上等寶物，來到須賴面前，對須賴說：『我與波斯匿王（Prasenajit）之間有些爭訟，想請您作為證人，我將這寶物送給您，希望您能為我作證。』
須賴回答說：『仁者不要這樣說，我不能因為不知道實情而說謊。為什麼呢？說謊的人，是自己欺騙自己，也欺騙他人，欺騙聖賢。說謊的人，會使自己的身體發出臭味，內心和口中失去誠信，使自己的心煩惱。說謊的人，會使自己的口發出臭味，使身體失去光澤，被天神所拋棄。說謊的人，會失去一切善的根本，使自己愚昧無知，迷失善路。說謊的人，是一切惡的根本，斷絕善行和閑居的根本。』於是，當時說了這首偈語：
『口中污穢的人，說謊的時候，會忘記清白的法，意志多有虛妄的錯誤。 爲了保護自己的諸神，卻被聖賢所欺騙，這樣的人常常會感到疲憊。 喜歡說謊的人，是一切惡的根本，斷絕了善的根本，必定會走向惡道。 說謊的人，即使用滿天下的金銀珠寶來引誘，堅守正法的人，也不會為之說謊。』
釋提桓因不能使須賴說謊，便離開了。於是，釋提桓因對阿修羅女首耶日行王女識干（Shakraduhita）執樂第一夫人說：『你們去拜訪住在貧困之地的須賴，動搖他的閑居之心，試探他究竟是真正離欲，還是爲了服欲而裝作離欲。』
【English Translation】 English version This is true wealth, praised by the wise. The virtuous are able to clearly manifest good deeds, and do not commit evil. The foolish cover their evil deeds with harsh adornments, doing evil but not revealing it. I would rather be scolded by the wise than praised by the foolish. The foolish praise evil, while the wise praise good.
The gods, transformed by the heavens, could not make Sudarsha commit the sin of taking what is not given (stealing). Therefore, Shakra devanam Indra transformed himself into the form of an elder, holding a precious treasure worth a hundred thousand, and came before Sudarsha, saying to him, 'I have a dispute with King Prasenajit, and I would like to call upon you as a witness. I will give you this treasure, and I hope you will testify for me.'
Sudarsha replied, 'O virtuous one, do not say such things. I cannot lie because I do not know the truth. Why? A liar deceives himself, deceives others, and deceives the sages. A liar causes his body to emit a foul odor, loses integrity in his heart and mouth, and causes his heart to be troubled. A liar causes his mouth to emit a foul odor, causes his body to lose its luster, and is abandoned by the gods. A liar loses all the roots of goodness, making himself ignorant and lost on the path of goodness. A liar is the root of all evil, cutting off the roots of good deeds and seclusion.' Then, at that time, he spoke this verse:
'The one whose mouth is foul, when lying, forgets the pure Dharma, and his will is full of false errors. To protect their own gods, they are deceived by the sages, and such people are always weary. Those who like to lie are the root of all evil, cutting off the root of goodness, and will surely go to the evil path. Even if the liar is tempted with all the gold and jewels in the world, those who uphold the Dharma will not lie for it.'
Shakra devanam Indra could not make Sudarsha lie, so he left. Then, Shakra devanam Indra said to Shakraduhita, the first lady of the Asura daughters, who was the king's daughter, 'Go to Sudarsha, who lives in poverty, and disturb his seclusion. Test whether he is truly detached from desire, or whether he is pretending to be detached from desire in order to indulge in it.'
不耶？」
於是首耶阿須倫女日行王女識干執樂第一夫人，于冥夜靜時，于須賴所止地之分界。行詣于彼，說溫暖甜辭，與須賴言：「起，仁者！我等故來相事。且觀，須賴！我等形容之嚴好，涂栴檀香瓔珞被服，鮮明適在盛時視此。須賴！以汝之福故，得我等執事。」
須賴視已便作是說：「汝等儘是地獄、餓鬼、畜生行事，非天人之執事。又觀汝等身如幻化之自然，觀汝等之形聚沫泡之相，栴檀香之涂我觀其如是，審諦法聚會不凈向所嬈服嚴凈，見如是幻化所作，心之躁疾合會愚，所觀無常散滅法，以己福觀汝等行趣地獄類，所以失志，六不護己志，欲何不明不凈者，是則貪于欲。附臭處者，是則貪于欲。附穢惡者，是則依于欲。純荷諸苦者，是則貪于欲。謂貪慾樂者，是則附於欲欲。入地獄者，是則附於欲欲。入畜生者，彼則附於欲欲。入餓鬼者，是則附於欲欲。親惡人者，是則附於欲。不成就貪者，是則附於欲。斗諍怨訟會者，是則附於欲欲。被系閉者，是則附於欲。顛倒之所生增益愛結者，是則附於欲。狂悖迷惑者，是則附於欲。醉亂闇冥者，是則附於欲。不善之所近、善之所舍離，一切諸不善之所纏縛者，是則附於欲。迷失徑路者，是則附於欲。修行不善者，是則附於欲。羸劣奪人力者，是
【現代漢語翻譯】 『不，不是這樣嗎？』 於是，首耶阿須倫女（Sūryā Asura，阿修羅之女）日行王女（Rājadhītā，國王的女兒）識干執樂第一夫人，在寂靜的夜晚，來到須賴（Surā）居住地的邊界。她走到那裡，用溫柔甜蜜的話語對須賴說：『起來吧，仁者！我們特意前來服侍您。請看，須賴！我們容貌的莊嚴美好，塗抹著旃檀香，佩戴著瓔珞，穿著鮮艷的服飾，正值盛年，請您看看。須賴！因為您的福德，我們才能為您效勞。』 須賴看了她們，便這樣說道：『你們所做的一切都是地獄、餓鬼、畜生道的行為，不是天人的行為。再看看你們的身體，就像幻化一樣虛無；看看你們的形體，就像水泡一樣短暫。你們塗抹的旃檀香，在我看來也是如此。仔細觀察，這些不凈之物聚集在一起，迷惑人心，裝飾得如此華麗。看到這些幻化所造之物，心中躁動不安，與愚癡相合。所見皆是無常散滅之法。以我的福德來看，你們的行為是趨向地獄的。你們之所以迷失心志，是因為六根不守護自己，貪戀那些不明不凈的東西，這就是貪慾。依附臭穢之處，這就是貪慾。依附污穢惡劣之物，這就是貪慾。承受各種痛苦，這就是貪慾。認為貪慾是快樂，這就是依附於貪慾。墮入地獄，這就是依附於貪慾。墮入畜生道，這就是依附於貪慾。墮入餓鬼道，這就是依附於貪慾。親近惡人，這就是依附於貪慾。不能成就善法，這就是依附於貪慾。參與爭鬥怨恨，這就是依附於貪慾。被囚禁束縛，這就是依附於貪慾。被顛倒的愛慾所束縛，這就是依附於貪慾。狂妄悖逆，迷惑不解，這就是依附於貪慾。醉酒昏暗，這就是依附於貪慾。親近不善，舍離善法，被一切不善所纏縛，這就是依附於貪慾。迷失正道，這就是依附於貪慾。修行不善，這就是依附於貪慾。』
【English Translation】 'Is it not so?' Then Sūryā Asura (daughter of the Asura), the royal princess Rājadhītā (daughter of the king), the first lady who was skilled in music, went to the boundary of Surā's dwelling place in the quiet of the night. She approached him and spoke warm and sweet words, saying to Surā, 'Arise, noble one! We have come to serve you. Behold, Surā! The splendor of our forms, adorned with sandalwood paste, wearing necklaces, and dressed in bright garments, is at its peak. Look at this. Surā! It is because of your merit that we are able to serve you.' Surā looked at them and said, 'All that you do is the conduct of hell, hungry ghosts, and animals, not the conduct of gods. Furthermore, look at your bodies, which are like illusions; look at your forms, which are like bubbles. The sandalwood paste you apply, I see it as such. Upon careful observation, these impure things gather together, deluding the mind, and are adorned so magnificently. Seeing these things created by illusion, the heart becomes restless and joins with ignorance. What is seen is all impermanent and subject to dissolution. From my merit, I see that your actions are leading to hell. The reason you have lost your minds is that the six senses do not protect themselves, and you are attached to those things that are unclear and impure. This is greed. To cling to foul places, this is greed. To cling to filthy and evil things, this is greed. To endure all kinds of suffering, this is greed. To think that greed is pleasure, this is clinging to greed. To fall into hell, this is clinging to greed. To fall into the animal realm, this is clinging to greed. To fall into the realm of hungry ghosts, this is clinging to greed. To be close to evil people, this is clinging to greed. To not achieve good deeds, this is clinging to greed. To participate in fights and resentments, this is clinging to greed. To be imprisoned and bound, this is clinging to greed. To be bound by inverted desires, this is clinging to greed. To be arrogant and confused, this is clinging to greed. To be drunk and in darkness, this is clinging to greed. To be close to evil, to abandon good, and to be entangled by all evil, this is clinging to greed. To lose the right path, this is clinging to greed. To practice evil, this is clinging to greed.'
則附於欲。云之所覆者，是則附於欲欲。近鬼魅者，是則附於欲欲。近返足鬼者，是則附於欲欲。近牛驢狗豬駝象羖羊豺者，是則附於欲欲。近非人者，是則附於欲欲。離戒聞施者，是則附於欲。放舍閑居者，是則附於欲。專惑專冥專益勞塵，專損減于無上道者，是則附於欲。」當於是時，便說偈言：
「臭穢不凈者， 欲腐亦如是， 專苦不附樂， 獄鬼畜生處， 與不消者會， 欲丑亦如是， 處非法之處， 諍訟與怨惡。 繫縛之縛者， 顛倒之所生， 愛慾所增益， 從是所生者， 是則附於欲。 迷惑之所惑， 和協與同塵， 是則附於欲。 燒然之景熱， 合會成眾惡， 毀滅于眾善， 諸惡之根元。 如雲之所蓋， 附欲亦如是， 鬼魅之同處， 反足亦如是， 形色之所惑， 視欲亦如是。 牛羊狗犬豬， 駝象羖羊豺， 附欲之所親。 離於一切法， 或聞施斗靖， 零落附於欲。 專惑增勞塵， 損減無上道， 是則附於欲。 欲脫者離色， 如汝滿天下， 妙容勝汝等， 不能污吾意， 諸功德備悉。」
首耶阿須倫女日行王女識干之夫人，不能動須賴，皆舍而去。詣釋提桓因：「詣彼已，勿疑也
【現代漢語翻譯】 現代漢語譯本 如果依附於慾望，就會被慾望所覆蓋。接近鬼魅的人，就是依附於慾望。接近反足鬼（一種傳說中的鬼）的人，就是依附於慾望。接近牛、驢、狗、豬、駱駝、象、羖羊、豺狼的人，就是依附於慾望。接近非人（指非人類的眾生）的人，就是依附於慾望。遠離戒律、聽聞佛法和佈施的人，就是依附於慾望。放棄閑靜的修行生活的人，就是依附於慾望。專注于迷惑、專注于黑暗、專注于增加塵勞，專注于損減無上道的人，就是依附於慾望。」 當時，佛陀便說了偈語： 『污穢不凈的東西，慾望也像這樣腐敗。專注于苦難而不依附快樂，就像身處地獄、餓鬼、畜生道。與無法消化的人相處，慾望也像這樣醜陋。身處非法之地，充滿爭訟和怨恨。被束縛的捆綁，是顛倒所產生的，愛慾使之增長。從這些產生的東西，就是依附於慾望。被迷惑所迷惑，與世俗同流合污，就是依附於慾望。像燃燒的火焰一樣熾熱，聚集在一起形成各種惡行，毀滅一切善行，是諸惡的根源。 就像被云覆蓋一樣，依附慾望也是如此。與鬼魅同處，與反足鬼同處也是如此。被形色所迷惑，看待慾望也是如此。牛、羊、狗、犬、豬，駱駝、象、羖羊、豺狼，都是依附慾望所親近的。遠離一切佛法，或者聽聞佈施和鬥爭，都會零落而依附於慾望。專注于迷惑，增加塵勞，損減無上道，就是依附於慾望。想要解脫的人，應當遠離色慾。即使像你一樣充滿天下，擁有勝過你們的絕妙容貌，也不能玷污我的心意，因為我已具備一切功德。』 首耶（Sujā）阿須倫女（Asura，阿修羅）日行王女（太陽神之女）識干（Śakra，帝釋天）的夫人，不能動搖須賴（Sudāna，須達拿太子），都捨棄他離開了。她們去見釋提桓因（Śakra devānām indra，帝釋天）：『到了那裡，不要疑惑。』
【English Translation】 English version Those who are attached to desire are covered by desire. Those who are close to ghosts are attached to desire. Those who are close to the 'reverse-footed ghosts' (a type of legendary ghost) are attached to desire. Those who are close to cows, donkeys, dogs, pigs, camels, elephants, rams, and jackals are attached to desire. Those who are close to non-humans (referring to non-human beings) are attached to desire. Those who are far from precepts, hearing the Dharma, and giving alms are attached to desire. Those who abandon a quiet life of practice are attached to desire. Those who are focused on delusion, focused on darkness, focused on increasing defilements, and focused on diminishing the unsurpassed path are attached to desire.」 At that time, the Buddha spoke these verses: 『Foul and impure things, desire is also like this, corrupt. Focused on suffering and not attached to pleasure, like being in hell, the realm of hungry ghosts, or the animal realm. Associating with those who cannot digest, desire is also like this, ugly. Being in an unlawful place, full of disputes and resentment. The bondage of being bound is born from delusion, and is increased by lust. That which is born from these things is attached to desire. Being deluded by delusion, conforming to the world, is attached to desire. Like the heat of a burning fire, gathering together to form all kinds of evil deeds, destroying all good deeds, it is the root of all evils. Just as being covered by clouds, being attached to desire is also like this. Being in the same place as ghosts, being in the same place as reverse-footed ghosts is also like this. Being deluded by form and color, viewing desire is also like this. Cows, sheep, dogs, pigs, camels, elephants, rams, and jackals are those who are close to attachment to desire. Being far from all the Dharma, or hearing about giving and fighting, will fall away and be attached to desire. Being focused on delusion, increasing defilements, and diminishing the unsurpassed path is attached to desire. Those who want to be liberated should be far from sensual desire. Even if you were to fill the world, possessing exquisite beauty surpassing all of you, you could not defile my mind, because I have attained all merits.』 Sujā (首耶), the Asura (阿修羅) woman, the daughter of the Sun God, and the wife of Śakra (識干), could not move Sudāna (須賴), and they all abandoned him and left. They went to see Śakra devānām indra (釋提桓因): 『Having arrived there, do not doubt.』
。天帝，彼已見諦，無復女色，彼已離於欲，普於世無著。」於是釋提桓因益增驚恐，衣毛為豎：「無疑也。族姓子必從於我生。」
於是，釋提桓因自往詣須賴，已住須賴前，叉手說偈言：
「發何愿仁者， 汝行如是法？ 閑居清白戒， 日月釋梵帝。」
於是，須賴說偈答言：
「日月釋梵帝， 三界之上業， 此皆無常存， 如幻之示現。 云何明智者， 當著三界耶？ 所可無生長， 亦無老病死， 亦無有憎愛， 所處平如秤， 愿普安一切， 成佛覺未覺。」
於是，釋提桓因即歡喜踴躍，善心生焉：「勸仁普慈心，如是之言說，善哉當成就，如是無上愿，速降伏眾魔，雨于甘露法，為行眾生故，必成世普愍。」
於是，國貧須賴彼于異時，行於舍衛大城之中，便於城中得先時人瑞應天金之珠價直普世寶。於是國貧須賴提持珠已，便舉聲：「令于舍衛諸仁者！於是城若有極貧者，當以是直普世之寶而惠與之。」
彼時有舊長者、居家貧者皆走馳詣：「我等極貧，以寶見惠。」又復餘人數百之眾，亦從乞寶我：「等極貧。」
須賴答：「汝等不貧。所以者何？於是舍衛大城之中有一極貧者，當以是金珠寶而惠與之。」
諸
【現代漢語翻譯】 現代漢語譯本 天帝（釋提桓因的尊稱），他已經證悟真諦，不再貪戀女色，他已經脫離了慾望，對世間的一切都沒有執著。』於是釋提桓因更加驚恐，汗毛都豎了起來：『毫無疑問，這位族姓子必定是從我這裡出生的。』 於是，釋提桓因親自前往須賴（一位修行者）那裡，站在須賴面前，合掌說道： 『仁者，你發了什麼愿，才修行如此的法？你閑居清凈，持守戒律，如同日月、釋梵（指梵天）和帝釋（指釋提桓因）一樣。』 於是，須賴用偈語回答說： 『日月、釋梵和帝釋，都是三界（欲界、色界、無色界）之上的存在，但這些都是無常的，如同幻象一般顯現。有智慧的人，怎麼會執著於三界呢？我所追求的是沒有生、沒有長，也沒有老、病、死，也沒有愛憎，心境平靜如秤，愿普度一切眾生，成就佛陀的覺悟，使未覺悟者覺悟。』 於是，釋提桓因立刻歡喜踴躍，生起了善心：『勸導仁者發普慈之心，說出這樣的話，太好了，應當成就如此無上的願望，迅速降伏一切魔障，降下甘露般的佛法，爲了利益眾生，必定成就普度世間的慈悲。』 於是，國貧須賴（指須賴）在其他時候，在舍衛大城中行走，在城中得到了一顆先前人們認為的瑞應天金之珠，價值等同於世間所有的珍寶。於是國貧須賴拿著這顆珠子，大聲說道：『舍衛城中的各位仁者！如果城裡有最貧窮的人，我將用這顆價值等同於世間所有珍寶的珠子來贈送給他。』 當時，一些年老的、家境貧寒的長者都跑過來：『我們非常貧窮，請把寶珠贈送給我們。』還有數百人也來乞求寶珠：『我們也很貧窮。』 須賴回答說：『你們並不貧窮。為什麼呢？因為舍衛大城中有一個最貧窮的人，我將把這顆金珠寶贈送給他。』 眾人
【English Translation】 English version 'O Sakra (another name for Indra, the king of gods), he has already seen the truth, no longer desires women, he has already detached from desires, and has no attachment to anything in the world.' Then Sakra, the lord of the gods, became even more terrified, and his hair stood on end: 'There is no doubt, this son of a noble family must have been born from me.' Then, Sakra himself went to Sudra (a practitioner), stood before Sudra, and with his palms together, spoke in verse: 'What vow have you made, O noble one, that you practice such a dharma? You dwell in solitude, with pure precepts, like the sun, moon, Brahma (the creator god), and Indra (king of gods).' Then, Sudra replied in verse: 'The sun, moon, Brahma, and Indra, are all above the three realms (desire realm, form realm, formless realm), but these are all impermanent, like illusions. How can a wise person be attached to the three realms? What I seek is no birth, no growth, no old age, sickness, or death, no love or hate, a mind as balanced as a scale, wishing to bring peace to all beings, to achieve the enlightenment of a Buddha, and to awaken those who are not yet awakened.' Then, Sakra immediately rejoiced and was filled with good intentions: 'Encouraging the noble one to have a universal compassionate heart, speaking such words, it is excellent, such a supreme vow should be fulfilled, quickly subdue all demons, rain down the nectar of the Dharma, for the benefit of all beings, surely achieving universal compassion for the world.' Then, at another time, the poor Sudra (referring to Sudra) was walking in the great city of Sravasti, and in the city, he obtained a celestial golden pearl, which people had previously considered an auspicious treasure, worth all the treasures in the world. Then, the poor Sudra, holding the pearl, proclaimed loudly: 'O noble ones of Sravasti! If there is anyone in this city who is extremely poor, I will give this pearl, worth all the treasures in the world, to him.' At that time, some old elders and poor householders all rushed over: 'We are extremely poor, please give us the pearl.' And hundreds of others also came to beg for the pearl: 'We are also extremely poor.' Sudra replied: 'You are not poor. Why? Because there is one person in the great city of Sravasti who is the poorest, and I will give this golden pearl to him.' The crowd
人答言：「於是城中有誰極貧？」
答言：「王波斯匿是極貧者，當以是寶而惠與之。」
諸人答言：「止！止！須賴莫說是語。所以者何？王波斯匿者豐富大財，其業周普倉藏盈積。」
於是，國貧須賴於大眾前，便說偈言：
「財業雖豐廣， 而不知充飽， 大海尚可滿， 是貧終不足。 若增益貪求， 展轉無休息， 現世及後世， 如是貧無智。」
於是，國貧須賴持是金珠已，與諸大眾圍繞周匝，詣王波斯匿。當於爾時，王波斯匿以財寶故，收上族姓子五百長者，為之設罪欲薄其財義。於是國貧須賴，持是金珠詣王波斯匿。詣已，便謂王言：「我行舍衛大城之中，得往古人瑞應金珠價直普世。大王！我便生意，欲以是寶與極貧者。以是故，大王！如我所憶念，是城中惟王極貧。善哉大王！唯受是寶。」
於是，王波斯匿便有慚顏，謂國貧須賴言：「我貧于汝耶？」
於是，國貧須賴於大眾前，為王波斯匿便說偈言：
「夫以貪縛者， 增業而不飽， 為王造損耗， 熱己亦熱彼， 不顧於後世， 無德不計死， 如是不貪耶？ 以法故明者， 善立成大慈， 不成長塵勞， 知足無所欲， 彼貪不復生。 若見於眾生，
【現代漢語翻譯】 現代漢語譯本 有人回答說：『那麼城裡誰最貧窮呢？』 回答說：『國王波斯匿（Prasenajit）是最貧窮的人，應當把這寶物贈送給他。』 眾人回答說：『住口！住口！須賴（Sudatta）不要說這樣的話。為什麼呢？國王波斯匿（Prasenajit）富有大量財富，他的產業遍佈各地，倉庫堆滿了財物。』 於是，國貧須賴（Sudatta）在大眾面前，便說了偈語： 『財富產業雖然豐厚廣大，卻不知道滿足，大海尚且可以填滿，這種貧窮終究無法滿足。 如果不斷增加貪求，輾轉不停息，現世和後世，都是如此的貧窮而沒有智慧。』 於是，國貧須賴（Sudatta）拿著這金珠，被大眾圍繞著，前往國王波斯匿（Prasenajit）那裡。當時，國王波斯匿（Prasenajit）因為貪圖財寶，拘禁了五百位上等族姓的子弟和長者，想要剝奪他們的財產。 於是國貧須賴（Sudatta），拿著這金珠去見國王波斯匿（Prasenajit）。到了之後，便對國王說：『我在舍衛（Shravasti）大城中行走，得到了一件古代聖人應驗的金珠，價值遍及世間。大王！我便想，要把這寶物送給最貧窮的人。因此，大王！據我所知，這城裡只有您最貧窮。善哉大王！請您收下這寶物。』 於是，國王波斯匿（Prasenajit）感到慚愧，對國貧須賴（Sudatta）說：『我比你還貧窮嗎？』 於是，國貧須賴（Sudatta）在大眾面前，為國王波斯匿（Prasenajit）說了偈語： 『被貪慾束縛的人，增加產業卻不滿足，為王造作損耗，使自己和他人都感到熱惱。 不顧及後世，沒有德行也不考慮死亡，這樣難道不是貪婪嗎？以佛法開明的人，善於建立大慈悲，不增長塵世的煩惱。 知足而沒有慾望，他的貪慾就不會再生起。如果看到眾生，
【English Translation】 English version Someone answered, 『Then who is the poorest in the city?』 The answer was, 『King Prasenajit is the poorest; this treasure should be given to him.』 The people replied, 『Stop! Stop! Sudatta, do not say such things. Why? King Prasenajit is rich with great wealth, his businesses are widespread, and his storehouses are full.』 Then, Sudatta, the poor of the country, spoke a verse before the crowd: 『Though wealth and possessions are abundant, one does not know contentment. Even the ocean can be filled, but this poverty is never satisfied. If greed is constantly increased, turning without rest, in this life and the next, such is poverty without wisdom.』 Then, Sudatta, the poor of the country, took the gold and pearls, surrounded by the crowd, and went to King Prasenajit. At that time, King Prasenajit, because of his greed for wealth, had detained five hundred sons of noble families and elders, intending to seize their property. Then Sudatta, the poor of the country, took the gold and pearls to see King Prasenajit. Upon arriving, he said to the king, 『I was walking in the great city of Shravasti and obtained a gold and pearl of ancient sages, whose value is universal. O King! I thought to myself that I would give this treasure to the poorest person. Therefore, O King! As I recall, you are the poorest in this city. Well done, O King! Please accept this treasure.』 Then, King Prasenajit felt ashamed and said to Sudatta, the poor of the country, 『Am I poorer than you?』 Then, Sudatta, the poor of the country, spoke a verse before the crowd for King Prasenajit: 『Those bound by greed, increase their possessions but are not satisfied, causing loss for the king, making themselves and others feel agitated. Not caring about the next life, without virtue and not considering death, is this not greed? Those enlightened by the Dharma, are good at establishing great compassion, not increasing the troubles of the world. Content and without desire, their greed will not arise again. If one sees sentient beings,
即生大悲心， 以是無怨嫌， 如是富大財。 善處閑居士， 貪富貴之士， 如不獲於法， 于下貧眾生， 一切從眾邪， 好於女色樂， 不顧當來世， 王如是貧者， 已屬於女人。 其信清不濁， 戒禁凈無瑕， 性和懷慚愧， 舍決常安住， 聞法從聖賢， 往往慧入心， 後世舍惡趣。 如是不貧士， 以法自校飾， 手終不捨施， 身壽業不要， 不從道趣要。 壽或於世行， 或猶如醉象， 如是之貧士， 無有志性故。 若有信佛寶， 法寶敬聖眾， 身命業不要， 不要易取要， 不恚亦不愚， 立志樂不惑， 如是士不貧， 明智者所敬。 必性無飽足， 夢燒不捨步， 眾流無充足， 晝夜流入海， 日月無充飽， 周行於四域， 王貪無終飽， 積財不飽終。 大王火性者， 不求燒草木， 此是其常數。 亦如是大王， 於三無所燒。 王富貴無常， 其喻如草露， 誰當愿求王， 聞如是說者。」
於是，王波斯匿謂國貧須賴言：「我貧于卿，誰當證是？」
「大王不聞耶？如來、無所著、等正覺，一切知、一切現，所知審誠信立所證，審於一切諸世
【現代漢語翻譯】 現代漢語譯本 即刻生起大悲心，因此沒有怨恨和嫌隙，這樣的人就擁有巨大的財富。 那些喜歡安閑居住的人，以及貪圖富貴的人，如果不能從佛法中獲得益處，就會輕視那些貧窮的眾生。 他們一切都追隨邪惡，喜歡沉溺於女色享樂，不顧及來世的果報。這樣的國王實際上是貧窮的，因為他已經完全被女人所控制。 那些信仰清凈不渾濁的人，持守戒律清凈無瑕疵，性情溫和且懷有慚愧之心，能夠捨棄一切煩惱並安住于正道，聽聞聖賢的教誨，智慧就會逐漸進入內心，最終在來世脫離惡道。 這樣的人不是貧窮的，他們用佛法來修飾自己，永遠不會停止佈施，不會爲了壽命而放棄善業，不會爲了追求享樂而偏離正道。 壽命有時像在世間行走，有時又像喝醉的大象一樣搖擺不定。像這樣的人才是真正的貧窮，因為他們沒有堅定的意志和目標。 如果有人信仰佛寶（佛陀的教誨），敬重法寶（佛法），尊重聖眾（僧伽），他們就不會爲了生命而放棄善業，不會爲了容易得到的東西而放棄重要的東西，他們不會嗔怒也不會愚癡，他們立下志向追求快樂而不迷惑，這樣的人不是貧窮的，他們受到明智者的尊敬。 人的本性是永遠不會滿足的，就像夢中被火燒一樣，永遠不會停止追求。眾多的河流永遠不會滿足，日夜不停地流入大海。太陽和月亮永遠不會滿足，週而復始地執行在四方。國王的貪慾永遠不會滿足，即使積累了大量的財富也永遠不會感到滿足。 大王啊，火的本性就是燃燒，它不會選擇燃燒草木，這是它固有的規律。同樣，大王您也應該如此，不要被貪慾之火所燃燒。 國王的富貴是無常的，就像草上的露水一樣短暫。誰會願意追求這樣的國王呢？聽聞這些道理的人，應該明白這個道理。 於是，波斯匿王對國貧須賴說：『我比你貧窮，誰能證明這一點呢？』 『大王您沒有聽說嗎？如來（Tathagata）、無所著（Arahant）、等正覺（Samyaksambuddha），一切知（Sarvajna）、一切現（Sarvadarsin），所知真實可信，所證真實不虛，對一切世間的事物都瞭如指掌。』
【English Translation】 English version Immediately generate great compassion, therefore, there is no resentment or suspicion, and such a person possesses great wealth. Those who like to live in leisure and those who are greedy for wealth, if they cannot benefit from the Dharma, they will despise the poor beings. They follow all evil, like to indulge in the pleasures of women, and do not care about the consequences in the next life. Such a king is actually poor because he is completely controlled by women. Those whose faith is pure and not turbid, who keep the precepts pure and flawless, who are gentle in nature and have a sense of shame, who can abandon all afflictions and abide in the right path, who listen to the teachings of the sages, wisdom will gradually enter their hearts, and they will eventually escape the evil paths in the next life. Such people are not poor; they adorn themselves with the Dharma, they will never stop giving, they will not give up good deeds for the sake of longevity, and they will not deviate from the right path for the sake of pursuing pleasure. Life sometimes walks in the world, and sometimes it sways like a drunken elephant. Such people are truly poor because they have no firm will or goal. If someone believes in the Buddha Jewel (the teachings of the Buddha), respects the Dharma Jewel (the Dharma), and respects the Sangha (the monastic community), they will not give up good deeds for the sake of life, they will not give up important things for the sake of easy things, they will not be angry or foolish, they will set their minds to pursue happiness without confusion, such people are not poor, and they are respected by the wise. Human nature is never satisfied, just like being burned by fire in a dream, it will never stop pursuing. The many rivers are never satisfied, flowing into the sea day and night. The sun and moon are never satisfied, revolving around the four directions. The king's greed is never satisfied, and even if he accumulates a lot of wealth, he will never feel satisfied. O King, the nature of fire is to burn, it does not choose to burn grass and trees, this is its inherent law. Likewise, O King, you should be like this, do not be burned by the fire of greed. The wealth and nobility of a king are impermanent, as short-lived as the dew on the grass. Who would want to pursue such a king? Those who hear these principles should understand this truth. Then, King Pasenadi said to the poor man Sudatta: 'I am poorer than you, who can prove this?' 'O King, have you not heard? The Tathagata (Tathagata), the Arahant (Arahant), the Samyaksambuddha (Samyaksambuddha), the All-Knowing (Sarvajna), the All-Seeing (Sarvadarsin), what is known is true and trustworthy, what is realized is true and not false, and is fully aware of all things in the world.'
人阿須倫，游於是舍衛大城。」
「須賴！我亦曾聞見是者。」
「大王！如來為我證王貧甚於我。以是故，須賴當往問如來，如彼所決便當奉持。」
於是，國貧須賴說偈言：
「我師行不違， 我今於是念， 彼知乘空來， 于彼無不知， 今世及後世， 心心俱知已。 大儒當至此， 彼亦無貢高， 愍一切眾生， 雖遠必當來， 眾生至心故。 我唯愿大王， 必信意莫疲， 當立至誠誓， 世尊必當來。 華鬘及眾香， 幢幡及伎樂， 大儒如是來。」
須賴叉手，右膝著地，說偈言：
「若佛審諦知， 我定至心者， 以是至誠故， 若知立我前。」
說是言已，於是地動，如來忽然化從地出，五百弟子、菩薩千二百、釋梵護世者、諸天數百萬，見佛現神嘆未曾有。王及大臣一切眷屬皆跪禮勝足，數千眾生供養世尊，皆發道意。
於是，國貧須賴叉手，白世尊言：「我行是舍衛大城中，得往古人瑞應金珠價直普世。以是故，世尊！於是城中若有貧者當以與之。世尊！我謂是舍衛城中，王波斯匿即是極貧。何以故？侵克他有不知厭足，貪于財寶不諦于誠實，嬈惱下貧減損富有者，專于王勢愛著色慾。以是金珠與之，王
【現代漢語翻譯】 現代漢語譯本： 『人阿須倫（Asura，意為非天），在舍衛大城遊蕩。』 『須賴（Sudatta，意為善施）！我也曾聽聞並見到過此事。』 『大王！如來（Tathagata，佛的稱號）可以證明我比國王您還要貧窮。因此，須賴應當去請教如來，按照他所決定的去做。』 於是，國貧須賴說了偈語： 『我的老師行為不違背真理，我現在心中想著，他知道乘空而來，對於一切無所不知，今生和來世，他都完全知曉。偉大的智者將要來到這裡，他也沒有絲毫的驕傲，憐憫一切眾生，即使遙遠也必定會來，因為眾生至誠的心意。我只希望大王，一定要相信不要懈怠，應當立下至誠的誓言，世尊必定會到來。用花環和各種香，幢幡和音樂，偉大的智者將會如此到來。』 須賴合起雙手，右膝跪地，說了偈語： 『如果佛陀確實知道，我是真心誠意的，因為這份至誠，如果他知道，就請顯現在我面前。』 說完這些話后，大地開始震動，如來忽然從地中化現而出，五百弟子、一千二百菩薩、釋提桓因（Sakra，帝釋天）和梵天（Brahma，大梵天）等護世者、數百萬諸天，見到佛陀顯現神蹟，都驚歎從未有過。國王和大臣以及所有眷屬都跪拜佛陀的腳下，數千眾生供養世尊，都發起了求道之心。 於是，國貧須賴合起雙手，對世尊說：『我行走在舍衛大城中，得到了一件古人留下的瑞應金珠，價值普世。因此，世尊！在這城中如果有貧窮的人，應當把這金珠給他。世尊！我認為這舍衛城中，波斯匿王（Prasenajit，古印度憍薩羅國國王）就是最貧窮的人。為什麼呢？因為他侵佔別人的財物不知滿足，貪戀財寶而不誠實，擾亂欺壓下層貧民，減少富有者的財富，專橫地依賴王權，貪戀權勢。所以應該把這金珠給他，』
【English Translation】 English version: 'The man Asura (a type of demigod), was wandering in the great city of Sravasti.' 'Sudatta! I too have heard and seen this.' 'O King! The Tathagata (an epithet of the Buddha) can testify that I am even poorer than you. Therefore, Sudatta should go and ask the Tathagata, and act according to his decision.' Then, the poor man Sudatta spoke in verse: 'My teacher's conduct does not violate the truth, I now think of him, he knows how to come through the air, he knows everything, both this life and the next, he knows all. The great sage will come here, he has no arrogance, he pities all living beings, even if far away, he will surely come, because of the sincere hearts of living beings. I only hope, O King, that you must believe and not be weary, you should make a sincere vow, the World Honored One will surely come. With garlands and various incense, banners and music, the great sage will come in this way.' Sudatta joined his palms, knelt on his right knee, and spoke in verse: 'If the Buddha truly knows that I am sincere, because of this sincerity, if he knows, please appear before me.' After saying these words, the earth began to shake, and the Tathagata suddenly manifested from the earth, with five hundred disciples, twelve hundred Bodhisattvas, Sakra (the king of the gods) and Brahma (the creator god) and other protectors of the world, and millions of devas, seeing the Buddha manifest a miracle, they all marveled that they had never seen such a thing. The king and ministers and all their families knelt at the Buddha's feet, and thousands of beings made offerings to the World Honored One, and all developed the aspiration for enlightenment. Then, the poor man Sudatta joined his palms and said to the World Honored One: 'I was walking in the great city of Sravasti, and I obtained a precious golden pearl, a relic from the ancients, which is worth the whole world. Therefore, O World Honored One! If there is a poor person in this city, this golden pearl should be given to him. O World Honored One! I think that in this city of Sravasti, King Prasenajit (the king of Kosala) is the poorest person. Why? Because he seizes the property of others without satisfaction, he is greedy for treasures and not honest, he disturbs and oppresses the poor, reduces the wealth of the rich, and relies solely on royal power, and is greedy for power. Therefore, this golden pearl should be given to him,'
不肯受，問我：『以證我貧仁富？唯愿如來、無所著、等正覺，以一切智、一切慧，所知審、為信審、為稱審，別為一證。』善哉！世尊！等心於一切，去離貢高，無所偏黨，愿說是義。」
於是，世尊告王波斯匿：「審實大王！如須賴言審爾。」世尊審爾安住。
於是世尊欲決須賴疑，告王波斯匿言：「有緣大王富於須賴復，有緣理須賴富於大王。彼何等為緣？所謂王業尊貴之利，營從金銀、珠玉、水精、琉璃、真珠、珊瑚、象馬、車乘、倉藏儲珍，以是因緣大王富於須賴。若復大王！施與戒聞舍無著閑居之德，慈悲喜護，禪定解脫三昧正受，信佛法眾堅固之志，直信慚愧有行，以是因緣，大王！須賴富於王。假令大王所部人民，財寶富有皆如大王，以比此族姓須賴行七步中間戒聞施智，百倍不及、千倍不及，巨億萬倍不得為比。」
於是，王波斯匿攝除貢高，白世尊言：「甚得善利安住，而我界內有是大士。」
世尊言：「如是，大王！如是，大王！王之界內有是大士。又復大王！又復多有餘大士，在王國界如須賴者。」
王波斯匿於須賴前說偈言：
「仁是我之師， 佛亦我之師， 緣仁除貢高， 今以國相上， 愿與營從俱， 為仁之弟子。 為貢高所欺，
{ "translations": [ "現代漢語譯本：他不肯接受，反問我：『憑什麼證明我貧窮而你富有？唯愿如來（Tathagata，佛的稱號）、無所著（無執著）、等正覺（Samyak-sambuddha，完全覺悟者），以一切智（sarvajñāna，對一切事物無礙的智慧）、一切慧（sarvabuddhi，對一切事物無礙的智慧），所知所見真實、所信真實、所稱真實，為我單獨證明。』善哉！世尊！您對一切眾生平等對待，遠離貢高我慢，沒有偏袒，愿您為我們解說這個道理。」, "於是，世尊告訴波斯匿王（Prasenajit）：『大王，確實如此！正如須賴（Sudatta）所說的那樣。』世尊就這樣安住于真理之中。", "於是，世尊爲了消除須賴的疑惑，告訴波斯匿王說：『大王，有因緣使你比須賴富有，也有因緣使須賴比你富有。是什麼因緣呢？因為你擁有王業的尊貴和利益，經營管理金銀、珠寶、水晶、琉璃、珍珠、珊瑚、象馬、車乘、倉庫儲藏的珍寶，因此你比須賴富有。如果大王你能夠佈施、持戒、聽聞佛法、捨棄執著、安住閑靜，修持慈悲喜捨四無量心，禪定解脫三昧正受，對佛法僧三寶有堅固的信心，正直、有慚愧心並付諸行動，那麼，大王，須賴就比你富有。即使大王你所管轄的人民，財富都像你一樣富有，與須賴在七步之間所修持的戒、聞、施、智相比，也遠遠不及，百倍不及、千倍不及，甚至億萬倍都無法相比。』", "於是，波斯匿王收斂了貢高我慢之心，對世尊說：『我真是得到了極大的利益，能夠安住于正法之中，而我的國土之內竟然有這樣的大士。』", "世尊說：『是的，大王！是的，大王！你的國土之內確實有這樣的大士。而且，大王，還有許多其他的大士，在你的國土之內，就像須賴一樣。』", "波斯匿王在須賴面前說了偈語：『仁者是我的老師，佛也是我的老師，因為仁者我才得以去除貢高我慢，現在我願意把我的國家獻給您，願意和我的臣民一起，做您的弟子。我曾被貢高我慢所欺騙，』" ], "english_translations": [ "English version: He refused to accept, and asked me: 『How can you prove that I am poor and you are rich? I only wish that the Tathagata (the title of the Buddha), the Unattached, the Perfectly Enlightened One (Samyak-sambuddha), with all-knowing wisdom (sarvajñāna), all-encompassing intelligence (sarvabuddhi), what is known is true, what is believed is true, what is said is true, would provide a separate proof for me.』 Excellent! World Honored One! You treat all beings equally, are free from arrogance and pride, and have no partiality. May you explain this principle to us.』", "Then, the World Honored One told King Prasenajit: 『Indeed, O King! It is as Sudatta (the name of a person) has said.』 The World Honored One thus abided in truth.", "Then, the World Honored One, wishing to resolve Sudatta』s doubts, said to King Prasenajit: 『O King, there are reasons why you are richer than Sudatta, and there are reasons why Sudatta is richer than you. What are these reasons? Because you possess the nobility and benefits of kingship, managing gold, silver, jewels, crystal, lapis lazuli, pearls, coral, elephants, horses, chariots, and storehouses of treasures, therefore you are richer than Sudatta. If, O King, you could practice giving, observe precepts, listen to the Dharma, relinquish attachments, abide in tranquility, cultivate loving-kindness, compassion, joy, and equanimity, practice meditative concentration, liberation, and right samadhi, have firm faith in the Buddha, Dharma, and Sangha, be upright, have a sense of shame, and act accordingly, then, O King, Sudatta would be richer than you. Even if all the people under your rule were as wealthy as you, compared to the precepts, learning, giving, and wisdom that Sudatta cultivates within seven steps, they would be far inferior, a hundred times inferior, a thousand times inferior, even a hundred million times incomparable.』", "Then, King Prasenajit, having removed his arrogance and pride, said to the World Honored One: 『I have truly gained great benefit and can abide in the Dharma, and there is such a great being in my kingdom.』", "The World Honored One said: 『Yes, O King! Yes, O King! There is indeed such a great being in your kingdom. Moreover, O King, there are many other great beings in your kingdom, like Sudatta.』", "King Prasenajit spoke a verse in front of Sudatta: 『The benevolent one is my teacher, the Buddha is also my teacher, because of the benevolent one I was able to remove my arrogance and pride, now I am willing to offer my country to you, and I am willing to be your disciple together with my subjects. I was deceived by arrogance and pride,』" ] }
使於斯長夜， 為王位所惑， 不行於道法， 今聞須賴言， 蒙仁當行法。 今是五百人， 吾以貪故系， 今悉放舍之， 愿屬仁侍使。」
此五百人聞得解脫已，欲報須賴恩，滅意不顧業，無所復顧應，以誓自誓立一切智心。
於是，王波斯匿謂須賴言：「我貧，仁不貧。須仁所言是為快善。其稱須賴貧，謫以犯王法，是須賴者但當名須賴，不得複稱貧。」
於是，族姓子須賴即從坐起，更整衣服右膝著地，叉手白佛言：「是諸大眾普會欲見如來。善哉！世尊！為是大眾如是說法，令是大眾不忘見佛。」
佛告須賴言：「族姓子！有四法具足受持，若族姓子、族姓女見如來者，審見善見。何謂四法？至心、愛心、悅心、敬心，是為四。
「復有四。何謂四？是須賴！族姓子、族姓女見如來色像成就，便發無上正真道意，至心發意不違如來意；愛念眾生欲永度脫故；欲使奉法故；欲使三寶不斷故。以是四法故，須賴！族姓子、族姓女具足見如來，成其審見善見。
「復有四法，族姓子、族姓女見於如來，成其審見善見。何謂四？色痛想行識行無所視見，觀四大等空，諸情如空聚，我想覺知。以是四事，族姓子、族姓女成其審見善見。
「復有四法
【現代漢語翻譯】 現代漢語譯本 使我在這漫漫長夜中， 被王位所迷惑，不行於正道。 如今聽聞須賴（Sudaya，人名）所言，蒙受仁慈應當奉行正法。 現在這五百人，因我的貪婪而被囚禁， 如今我將全部釋放他們，愿他們歸屬於仁者侍奉使喚。
這五百人聽聞獲得解脫后，想要報答須賴的恩情，滅除雜念不顧及業報，不再有任何顧慮，以誓言立下求得一切智慧的心。
於是，波斯匿王（King Pasenadi）對須賴說：『我貧窮，仁者不貧窮。仁者所言真是痛快美好。如果說須賴貧窮，那是觸犯了王法，須賴只能稱作須賴，不能再稱作貧窮。』
於是，族姓子須賴立即從座位上起身，整理好衣服，右膝跪地，合掌對佛說：『這些大眾都想見如來。善哉！世尊！為這些大眾如此說法，使這些大眾不忘見佛。』
佛告訴須賴說：『族姓子！有四種法具足受持，如果族姓子、族姓女見到如來，必定是真正見到、善於見到。哪四種法？至誠的心、愛慕的心、喜悅的心、恭敬的心，這就是四種法。
『還有四種法。哪四種？須賴！族姓子、族姓女見到如來莊嚴的色身，便發起無上正真道的心意，至誠發心不違背如來的心意；愛念眾生想要永遠度脫他們；想要使他們奉行正法；想要使佛法僧三寶不斷絕。因為這四種法，須賴！族姓子、族姓女具足見到如來，成就了真正的見到、善於見到。
『還有四種法，族姓子、族姓女見到如來，成就了真正的見到、善於見到。哪四種？對於色、受、想、行、識這五蘊的執行不執著于所見，觀察四大皆空，諸根如空聚，我所想的覺知也是如此。因為這四種事，族姓子、族姓女成就了真正的見到、善於見到。
『還有四種法
【English Translation】 English version Causing me to be in this long night, Bewildered by the throne, not walking in the path of Dharma. Now hearing what Sudaya (a person's name) has said, receiving kindness, I should practice the Dharma. These five hundred people now, because of my greed, are imprisoned, Now I will release them all, wishing them to belong to the benevolent one to serve and be used.
These five hundred people, hearing of their release, wished to repay Sudaya's kindness, extinguishing thoughts and disregarding karma, having no further concerns, vowing to establish the mind to seek all wisdom.
Then, King Pasenadi said to Sudaya, 'I am poor, but the benevolent one is not poor. What the benevolent one says is truly delightful and good. If it is said that Sudaya is poor, that is violating the king's law. Sudaya should only be called Sudaya, and not be called poor again.'
Then, the clansman Sudaya immediately rose from his seat, adjusted his clothes, knelt on his right knee, and with palms together, said to the Buddha, 'These great assemblies all wish to see the Tathagata. Excellent! World Honored One! For these great assemblies, speak the Dharma in such a way that they will not forget seeing the Buddha.'
The Buddha said to Sudaya, 'Clansman! There are four dharmas that, if fully upheld, if clansmen or clan women see the Tathagata, they will surely see well and truly. What are the four dharmas? A sincere heart, a loving heart, a joyful heart, and a respectful heart. These are the four dharmas.'
'There are also four more. What are the four? Sudaya! If clansmen or clan women see the Tathagata's majestic form, they will then generate the intention for the unsurpassed, true, and correct path, sincerely generating the intention not to violate the Tathagata's intention; loving and thinking of sentient beings, wishing to liberate them forever; wishing to make them uphold the Dharma; wishing to make the Three Jewels of Buddha, Dharma, and Sangha not be cut off. Because of these four dharmas, Sudaya! Clansmen and clan women will fully see the Tathagata, achieving true and good seeing.'
'There are also four dharmas, that if clansmen or clan women see the Tathagata, they will achieve true and good seeing. What are the four? Not being attached to what is seen in the operation of the five aggregates of form, feeling, perception, mental formations, and consciousness, observing that the four great elements are empty, that the senses are like empty gatherings, and that the awareness of what I think is also like that. Because of these four things, clansmen and clan women achieve true and good seeing.'
'There are also four dharmas'
，族姓子、族姓女見佛甚潔凈：凈於我離我故，凈于眾生離眾生故，凈于壽離壽故，凈于命離命故。以是四法具足，族姓子、族姓女見如來甚潔凈。
「復有四。何謂四？天眼無所作為、慧眼無所著行、佛眼如審覺寤、法眼如知所現，是為四法。
「復有四法，族姓子、族姓女見如來甚潔凈。何謂四？凈于戒品無所連著、凈于定品以諸法定故、凈于慧品以度世智等故、凈于解慧度智見品善解脫解脫無所度故。以是四法具足故，見如來甚潔凈。」當其說是四事次第法化時，七百弟子發意，以弟子乘而得解脫，具滿千眾生髮無上正真道意。
於是，世尊為王波斯匿及諸大眾說是法教訓，皆令歡喜踴躍，便從坐起，與菩薩及諸大弟子，以神足力乘于虛空猶如雁王，還到祇樹給孤獨園。
於是，王波斯匿謂族姓子須賴言：「若如仁者詣如來時，愿見告敕，己欲侍從可爾？」
「時王亦愿，大王后宮婇女及諸大臣，大眾圍繞俱往見佛。於是舍衛大城之中，立普施限，不詣佛者，使有過謫。所以者何？又復，大王！菩薩立行不獨為己故，菩薩立行欲安一切眾生故。又復，大王！菩薩不以一人、二人故而發道意，大聚大眾以為將從於是顯好。」
又問：「何謂菩薩之將從？」
「一切則
【現代漢語翻譯】 現代漢語譯本：
『善男子、善女人見到佛陀非常清凈，是因為他們清凈於我，遠離我；清凈于眾生，遠離眾生；清凈于壽命，遠離壽命；清凈于生命，遠離生命。具備這四種法，善男子、善女人見到如來就非常清凈。
『還有四種法。哪四種呢？天眼無所作為，慧眼無所執著，佛眼如審覺醒悟，法眼如知所顯現。這就是四種法。
『還有四種法，善男子、善女人見到如來非常清凈。哪四種呢？清凈于戒品，沒有連著；清凈于定品，因為諸法已定；清凈于慧品，因為有度世的智慧等等；清凈于解脫智慧的見品，善於解脫，解脫而無所度。具備這四種法，見到如來就非常清凈。』當佛陀宣說這四種次第法化時，七百弟子發起了意願，以聲聞乘而得到解脫，圓滿了千名眾生髮起了無上正等正覺的意願。
於是，世尊為波斯匿王及大眾宣說此法教訓，都令他們歡喜踴躍，便從座位起身，與菩薩及諸大弟子，以神通力乘于虛空，猶如雁王，回到祇樹給孤獨園。
於是，波斯匿王對族姓子須賴說：『如果仁者前往如來處時，希望告知我，我願意侍從前往，可以嗎？』
『大王也希望如此，大王后宮的嬪妃以及諸位大臣，大眾圍繞一同前往見佛。於是，在舍衛大城中，設立普遍施捨的限制，不前往見佛的人，將會有過錯。這是為什麼呢？還有，大王！菩薩立下修行，不是隻爲了自己，菩薩立下修行是爲了安樂一切眾生。還有，大王！菩薩不是因為一個人、兩個人而發道心，而是聚集大眾作為隨從，以此來彰顯美好。』
又問：『什麼是菩薩的隨從呢？』
『一切都是』 English version:
'Sons and daughters of good families see the Buddha as very pure: pure in the sense of being separate from 'I', pure in the sense of being separate from sentient beings, pure in the sense of being separate from lifespan, pure in the sense of being separate from life. With these four qualities, sons and daughters of good families see the Tathagata as very pure.
'There are also four other qualities. What are the four? The divine eye is without action, the wisdom eye is without attachment, the Buddha eye is like a fully awakened awareness, and the Dharma eye is like knowing what is manifested. These are the four qualities.
'There are also four qualities by which sons and daughters of good families see the Tathagata as very pure. What are the four? Pure in the precepts, without attachment; pure in concentration, because all dharmas are established; pure in wisdom, because of the wisdom that transcends the world; pure in the wisdom of liberation, understanding liberation without anything to be liberated. With these four qualities, they see the Tathagata as very pure.' When the Buddha spoke of these four sequential teachings, seven hundred disciples generated the intention, attained liberation through the Sravaka vehicle, and a full thousand beings generated the intention for unsurpassed, true, and complete enlightenment.
Then, the World Honored One spoke this Dharma teaching to King Pasenadi and the great assembly, causing them all to rejoice and be filled with joy. They then rose from their seats, and together with the Bodhisattvas and great disciples, they ascended into the sky with their supernatural powers, like a king of geese, and returned to the Jeta Grove, Anathapindika's Park.
Then, King Pasenadi said to the son of a good family, Sudatta: 'If you, sir, go to the Tathagata, I wish you would inform me, so that I may follow along, is that acceptable?'
'The King also wishes this, and the King's concubines and ministers, and the great assembly will all go together to see the Buddha. Therefore, in the great city of Sravasti, a general restriction was established: those who do not go to see the Buddha will be considered at fault. Why is this? Furthermore, O King! Bodhisattvas establish their practice not for themselves alone, but to bring peace to all sentient beings. Furthermore, O King! Bodhisattvas do not generate the intention for enlightenment for one or two people, but gather a great assembly as followers, to manifest goodness.'
He then asked: 'What are the followers of a Bodhisattva?'
'Everything is.'
【English Translation】 'Sons and daughters of good families see the Buddha as very pure: pure in the sense of being separate from 'I', pure in the sense of being separate from sentient beings, pure in the sense of being separate from lifespan, pure in the sense of being separate from life. With these four qualities, sons and daughters of good families see the Tathagata as very pure. 'There are also four other qualities. What are the four? The divine eye is without action, the wisdom eye is without attachment, the Buddha eye is like a fully awakened awareness, and the Dharma eye is like knowing what is manifested. These are the four qualities. 'There are also four qualities by which sons and daughters of good families see the Tathagata as very pure. What are the four? Pure in the precepts, without attachment; pure in concentration, because all dharmas are established; pure in wisdom, because of the wisdom that transcends the world; pure in the wisdom of liberation, understanding liberation without anything to be liberated. With these four qualities, they see the Tathagata as very pure.' When the Buddha spoke of these four sequential teachings, seven hundred disciples generated the intention, attained liberation through the Sravaka vehicle, and a full thousand beings generated the intention for unsurpassed, true, and complete enlightenment. Then, the World Honored One spoke this Dharma teaching to King Pasenadi and the great assembly, causing them all to rejoice and be filled with joy. They then rose from their seats, and together with the Bodhisattvas and great disciples, they ascended into the sky with their supernatural powers, like a king of geese, and returned to the Jeta Grove, Anathapindika's Park. Then, King Pasenadi said to the son of a good family, Sudatta: 'If you, sir, go to the Tathagata, I wish you would inform me, so that I may follow along, is that acceptable?' 'The King also wishes this, and the King's concubines and ministers, and the great assembly will all go together to see the Buddha. Therefore, in the great city of Sravasti, a general restriction was established: those who do not go to see the Buddha will be considered at fault. Why is this? Furthermore, O King! Bodhisattvas establish their practice not for themselves alone, but to bring peace to all sentient beings. Furthermore, O King! Bodhisattvas do not generate the intention for enlightenment for one or two people, but gather a great assembly as followers, to manifest goodness.' He then asked: 'What are the followers of a Bodhisattva?' 'Everything is.'
是菩薩將從，欲濟度脫之故。發道意者是菩薩之將從，不獨小乘而轉進故。心堅固者是菩薩之將從，欲攝伏一切諛諂眾生之故。無懷之心是菩薩之將從，欲著異之行轉進之故。無猶豫之心是菩薩之將從，不亭等轉故。佈施之心是菩薩之將從，攝懷嫉眾生故。持戒之心是菩薩之將從，攝惡戒眾生故。忍辱之心是菩薩之將從，攝持躁擾眾生之故。精進之心是菩薩之將從，攝持懈廢眾生故。禪定之心是菩薩之將從，攝持亂意眾生之故。智慧之心是菩薩之將從，攝持一切惡智眾生之故。慈心，大王！是菩薩之將從，心存不捨眾生故。悲心是菩薩之將從，入于生死不患厭故。喜心是菩薩之將從，以法樂樂於眾生故。護心是菩薩之將從，憎愛俱滅等行之故。四恩者，大王！是菩薩之將從，諸法無家而等行故。種種善本報應是菩薩之將從，相好智慧充滿具足故。誓願潔凈是菩薩之將從，凈佛國土故。三脫是菩薩之將從，止宿甘露門之等行故。誠信、不兩舌、惡口、妄言、綺語是菩薩之將從，無違逆辭之等行故。柔軟甘辭是菩薩之將從，應辯報答等行之故。無所嬈亂是菩薩之將從，於一切眾生無醜貌故。多聞具足舍以轉受是菩薩之將從，志念無忘等之故。尊敬師長是菩薩之將從，未聞之法令人聞知，受持正法等行之故。舍家之心是菩薩
之將從，如所作無有損減等行之故。閑居之心是菩薩之將從，白黑之法堅守護之故。威儀之心是菩薩之將從，不望於他有所受故。凈德無染是菩薩之將從，以甘善本等行之故。潔凈之心是菩薩之將從，無信眾生以立其信等行之故。無放恣心是菩薩之將從，一切佛道品法具足充滿等行之故。」
於是，王波斯匿聞是說已，歡喜踴躍，善心生焉，以好名衣上服若干色彩，其價百千奉上須賴：「供養法故，以法故受。」彼不肯受，而說是言：「止！止！大王！是王所服。所以者何？我自有弊服補納之衣。有時，大王，我之此弊衣，掛樹一日或至七夜，無有取者亦無貪者，我起遊行無顧惜意。以是故，大王！凡衣服者但以蓋形，使已無著意又令彼不貪。」
王波斯匿謂族姓子須賴言：「如汝須賴不受是衣者，愿以足履，令我長夜得福安隱。」於是，族姓子須賴使足蹈是名服百千價衣，慈愍于王波斯匿故。於是王波斯匿，謂族姓子須賴言：「是之名服，仁以足蹈，何置之？」
對曰：「大王！是之名服，舍衛城中有諸貧窮孤獨，可以與之。」
於是，王波斯匿敕其左右卿等持衣，往於是舍衛城中，有諸貧窮孤獨羸老便以與之。「唯然，大王！」
國中若干眾人及諸貧窮者，聞王波斯匿以百千價衣
【現代漢語翻譯】 現代漢語譯本：『將要遵循的，如同所做沒有減少等行為的緣故。閑居的心是菩薩將要遵循的，因為要堅守黑白之法。威儀的心是菩薩將要遵循的，因為不期望從他人那裡有所接受。清凈的德行沒有污染是菩薩將要遵循的，因為要以甘美的善根等行為。潔凈的心是菩薩將要遵循的，因為要使沒有信仰的眾生建立信仰等行為。沒有放縱的心是菩薩將要遵循的，因為要使一切佛道品法具足充滿等行為。』 於是，波斯匿王聽到這些話后，歡喜踴躍，善心生起，用許多色彩鮮豔、價值百千的名貴衣服獻給須賴（Sudatta，給孤獨長者）說：『這是爲了供養佛法，因為佛法而接受。』須賴不肯接受，並說：『停止！停止！大王！這是您穿的衣服。為什麼呢？我自有破舊的補丁衣服。有時，大王，我的這件破衣服，掛在樹上一天甚至七夜，沒有人拿走也沒有人貪圖，我對此沒有絲毫的顧惜之意。因此，大王！凡是衣服，只是用來遮蓋身體，使自己沒有執著，也使他人不貪圖。』 波斯匿王對族姓子須賴說：『如果須賴您不接受這件衣服，希望您用腳踩一下，讓我長夜得到福報安穩。』於是，族姓子須賴用腳踩了這件價值百千的名貴衣服，這是因為慈悲憐憫波斯匿王。於是波斯匿王對族姓子須賴說：『這件名貴的衣服，您用腳踩了，要把它放在哪裡呢？』 須賴回答說：『大王！這件名貴的衣服，舍衛城（Sravasti）中有許多貧窮孤獨的人，可以給他們。』 於是，波斯匿王命令他的左右大臣拿著衣服，前往舍衛城，把衣服給那些貧窮孤獨、衰弱年老的人。『遵命，大王！』 國中許多人和貧窮的人，聽說波斯匿王用價值百千的衣服
【English Translation】 English version: 'To follow, is because of actions such as not diminishing what has been done. A mind of seclusion is what a Bodhisattva follows, because of firmly guarding the laws of black and white. A mind of dignified conduct is what a Bodhisattva follows, because of not expecting to receive anything from others. Pure virtue without defilement is what a Bodhisattva follows, because of actions such as practicing with sweet roots of goodness. A pure mind is what a Bodhisattva follows, because of actions such as establishing faith in beings without faith. A mind without indulgence is what a Bodhisattva follows, because of actions such as fully completing all the qualities of the path of the Buddha.' Then, King Pasenadi (Prasenajit) , having heard these words, rejoiced and was elated, and a good mind arose. He offered Sudatta (Anathapindika) several colorful and expensive garments worth hundreds of thousands, saying, 'This is for the sake of offering to the Dharma, and to receive because of the Dharma.' Sudatta refused to accept them, and said, 'Stop! Stop! Great King! These are the clothes you wear. Why is that? I have my own worn-out patched clothes. Sometimes, Great King, this worn-out garment of mine, if hung on a tree for a day or even seven nights, no one would take it, nor would anyone covet it. I have no attachment to it. Therefore, Great King! All clothes are merely for covering the body, to make oneself free from attachment and to prevent others from being greedy.' King Pasenadi said to the clansman Sudatta, 'If you, Sudatta, will not accept these clothes, I wish you would step on them with your feet, so that I may receive blessings and peace for a long night.' Then, the clansman Sudatta stepped on the expensive garment worth hundreds of thousands, out of compassion for King Pasenadi. Then King Pasenadi said to the clansman Sudatta, 'This expensive garment, you have stepped on it, where shall it be placed?' Sudatta replied, 'Great King! This expensive garment, in Sravasti, there are many poor and lonely people, it can be given to them.' Then, King Pasenadi ordered his ministers to take the clothes and go to Sravasti, and give the clothes to those who were poor, lonely, weak, and old. 'Yes, Great King!' Many people in the kingdom and the poor, having heard that King Pasenadi used a garment worth hundreds of thousands
若干種色與須賴已，而以惠施。城內、城外普來集聚于舍衛城，百千億眾生皆適得是百千價服已，皆服著之。適服著已，善心生焉：「我當以何等報是須賴而為供養？」承佛威神又須賴所建立，便於空中而現聲言：「不以香華及涂香，不以甘肴膳，而可以報須賴，無過發道意。須賴不以衣食故，亦不利供養嘆譽名德故，但以度眾生及發道意故，順從彼教者當行道之智。」
於是，族姓子須賴便從坐起，與王波斯匿俱後宮、婇女、臣吏、大眾、人眾圍繞前後，出舍衛城行詣祇樹給孤獨園。舍衛大城之中，人眾十億國中貧人，聞族姓子須賴往見如來，念須賴恩悉皆從行。以佛威神，釋提桓因從舍衛城至給孤獨園，于其中間化作場地，廣普雜彩妙好如忉利天晝度之宮，若干校飾。又化若干種寶樹，于樹下化作師子座，高妙堅固高千肘，以若干百千天繒敷其上文繡雜彩。阿須倫女、首耶之後、萬玉女俱而侍衛，皆持天華、天香、鼓樂、絃歌，供養如來師子之座，已為供養。
於是，世尊知眾人已會，與諸菩薩及大弟子，出於祇樹行詣于嚴凈師子座。詣已，于師子座結跏趺坐。如來適坐于師子之座，於是三千大千世界六種震動，現十八瑞動而復動而復大動。於是釋提桓因子瞿或在會中坐，於是瞿或天子化作六萬座，
【現代漢語翻譯】 現代漢語譯本 須賴（Sudatta，給孤獨長者）用各種顏色的衣服佈施。舍衛城（Sravasti）內外的人們都聚集到這裡，成百上千億的眾生都得到了這些價值百千的衣服，並穿在了身上。穿上衣服后，他們心生善念：『我們應當如何報答須賴的恩德，並供養他呢？』 承蒙佛陀的威神力和須賴的功德，空中傳來聲音說：『不要用香花和涂香，也不要用美味佳餚來報答須賴，最好的報答莫過於發菩提心。須賴不是爲了衣食，也不是爲了供養、讚譽和名聲，而是爲了度化眾生和發菩提心，順從他教導的人應當行持智慧之道。』 於是，族姓子須賴便從座位上站起來，與波斯匿王（King Pasenadi）以及後宮、宮女、臣吏、大眾、人群前後簇擁著，離開舍衛城前往祇樹給孤獨園（Jetavana Anathapindika Garden）。舍衛大城中，十億貧民聽到族姓子須賴要去拜見如來，感念須賴的恩德，都跟隨前往。憑藉佛陀的威神力，釋提桓因（Sakra devanam Indra，帝釋天）從舍衛城來到給孤獨園，在中間化作一片場地，廣闊而色彩斑斕，美妙如忉利天（Trayastrimsa）的晝度之宮，裝飾華麗。又化出各種寶樹，在樹下化作獅子座，高大堅固，高千肘，上面鋪著各種百千天繒，文繡雜彩。阿修羅女（Asura women）、首耶（Sujata）之後、萬玉女都侍衛在旁，都拿著天花、天香、鼓樂、絃歌，供養如來的獅子座，已經準備好供養。 這時，世尊知道眾人已經聚集，就與諸菩薩和大弟子們，從祇樹園出來，前往莊嚴清凈的獅子座。到達后，在獅子座上結跏趺坐。如來剛坐上獅子座，三千大千世界就發生了六種震動，顯現出十八種瑞相，震動不止，而且越來越大。這時，釋提桓因的兒子瞿或（Gopa）也在會中坐著，於是瞿或天子化作六萬個座位。
【English Translation】 English version Sudatta (Anathapindika) gave alms with various colored clothes. People inside and outside the city of Sravasti gathered there, and hundreds of billions of beings received these clothes worth hundreds of thousands and put them on. After putting on the clothes, they had good thoughts: 'How should we repay Sudatta's kindness and make offerings to him?' By the power of the Buddha and the merits of Sudatta, a voice came from the sky saying: 'Do not repay Sudatta with incense and perfumes, nor with delicious food, the best repayment is to generate the Bodhi mind. Sudatta is not doing this for food and clothing, nor for offerings, praise, and fame, but to liberate sentient beings and generate the Bodhi mind. Those who follow his teachings should practice the path of wisdom.' Then, the clansman Sudatta rose from his seat, and with King Pasenadi, the harem, palace women, officials, the masses, and crowds surrounding him, he left the city of Sravasti and went to Jetavana Anathapindika Garden. In the great city of Sravasti, ten billion poor people heard that the clansman Sudatta was going to see the Tathagata, and remembering Sudatta's kindness, they all followed. By the power of the Buddha, Sakra devanam Indra came from the city of Sravasti to the Jetavana Garden, and in the middle, he transformed a place into a vast and colorful site, as beautiful as the Day-Palace of Trayastrimsa, with magnificent decorations. He also transformed various precious trees, and under the trees, he transformed lion thrones, tall and firm, a thousand cubits high, covered with various hundreds of thousands of heavenly silks, with embroidered patterns and various colors. Asura women, Sujata's retinue, and ten thousand jade maidens were all guarding by the side, holding heavenly flowers, heavenly incense, drums, and stringed music, making offerings to the Tathagata's lion throne, already prepared for offerings. At this time, the World Honored One, knowing that the crowd had gathered, came out of the Jetavana Garden with the Bodhisattvas and great disciples, and went to the solemn and pure lion throne. Upon arriving, he sat in the lotus position on the lion throne. As soon as the Tathagata sat on the lion throne, the three thousand great thousand worlds shook in six ways, and eighteen auspicious signs appeared, shaking continuously and increasingly. At this time, Sakra devanam Indra's son, Gopa, was also sitting in the assembly, and then the deva Gopa transformed sixty thousand seats.
天之所化已，請諸菩薩使各詣坐，便說偈言：
「唯坐諸凈， 士於是坐， 座是善本， 疾得佛座。」
諸菩薩愍瞿或天子故，便坐其座。於是般若識干執樂王子，謂日行王女言：「汝往與是五百天樂俱，同音歌嘆佛德，俱供養世尊師子之座，須賴未來之頃。所以者何？族姓子須賴，功德巍巍將從眾多，當見如來者則不審汝等。」
於是日行王女、般若識干執樂王子之後，作五百樂往詣如來已，皆稽首佛足，手執樂器，皆同一音嘆世尊德，而歌頌曰：「世尊往古百劫修閑居行，世尊普調眾生使樂佈施，世尊身口及心樂持凈戒，愿禮體如須彌山。世尊忍慈固不勞，世尊精進堅力如樹，世尊神慧之光無所不作，愿禮三垢無垢。世尊已勝貪淫、瞋恚、愚癡之垢，世尊所作已辦，愿禮三界所應供養。此諸垢污魔女，自如來見已，以無垢目心得安隱。成就佛念舍離於欲，不復觸近於欲，樂問于如來除心之垢，莫使有勞垢意者，歡悅眾生意，愿禮彼足。訓世二百相勝，瓔珞百福功德滿，善音于眾生所往凈，愿禮無比神難及。神天金軟足。行步師子之云，與所往行化因釋胎生，今所嘆德百福滿，愿使眾生心普悅無疲惓，所嘆勝之德愿令疾得嘆是者。」
於是，族姓子須賴與王波斯匿及王后宮，與諸大眾
【現代漢語翻譯】 現代漢語譯本：天神變化已完成，請各位菩薩各自就座。隨後，佛陀說偈語道： 『唯有清凈者，方可坐此座，此座乃善之本，速得成佛之座。』 諸位菩薩憐憫瞿夷（Guhya，意為秘密）或天子，便各自坐下。這時，般若識干執樂王子（Prajñāvikrānta-dharmarāja，意為智慧勇猛的法王）對日行王女（Sūryagati-rājakumārī，意為太陽執行的公主）說：『你帶領這五百天樂，一同歌頌佛陀的功德，共同供養世尊的獅子座，直到未來。這是為什麼呢？因為族姓子須賴（Sudatta，意為善施）功德巍巍，將帶領眾多人前來，到時他們可能無法看清你們。』 於是，日行王女跟在般若識干執樂王子之後，帶領五百樂師來到如來面前，都向佛陀頂禮，手持樂器，一同讚歎世尊的功德，並歌頌道：『世尊在過去百劫中修習閑居之行，世尊普遍調伏眾生，使他們樂於佈施，世尊身口意都樂於持守清凈的戒律，愿禮敬您如須彌山（Sumeru，意為妙高山）般的身軀。世尊的忍辱慈悲堅固不懈，世尊的精進之力如樹木般穩固，世尊的神通智慧之光無所不能，愿禮敬您遠離三垢（貪、嗔、癡）的清凈。世尊已戰勝貪慾、嗔恚、愚癡的污垢，世尊所作已辦，愿禮敬您這三界（欲界、色界、無色界）所應供養的尊者。這些污穢的魔女，自從見到如來后，以無垢的目光獲得內心的安寧。成就佛的念想，舍離慾望，不再接近慾望，樂於向如來請教去除心中污垢的方法，不使心中有勞累的污垢，使眾生歡喜，愿禮敬您的雙足。您教導世人二百種殊勝的相好，瓔珞百福功德圓滿，善妙的音聲傳遍眾生所到之處，愿禮敬您這無比神聖難以企及的尊者。您神聖的天足柔軟如金，行走時如獅子般威嚴，您所行之處皆能教化眾生，因釋迦族（Śākya，意為能）而生，如今所讚歎的功德百福圓滿，愿使眾生內心普遍喜悅而無疲倦，所讚歎的殊勝功德，愿使讚歎者迅速獲得。』 這時，族姓子須賴與波斯匿王（Prasenajit，意為勝軍王）及王后宮，還有諸位大眾
【English Translation】 English version: The transformation by the gods having been completed, the Bodhisattvas were asked to take their seats. Then, the Buddha spoke in verse: 'Only the pure may sit, on this seat, this seat is the root of goodness, quickly attain the seat of Buddhahood.' Out of compassion for Guhya (meaning 'secret') or the son of gods, the Bodhisattvas took their seats. Then, Prajñāvikrānta-dharmarāja (meaning 'wisdom-valiant dharma king'), the prince who held the joy of wisdom, said to Sūryagati-rājakumārī (meaning 'sun-going princess'): 'You, with these five hundred heavenly musicians, should together sing praises of the Buddha's virtues, and together make offerings to the Lion Seat of the World Honored One, until the future. Why is this? Because Sudatta (meaning 'good giver'), the son of the clan, whose merits are majestic, will lead many people here, and they may not be able to see you.' Then, Sūryagati-rājakumārī, following Prajñāvikrānta-dharmarāja, led five hundred musicians to the Tathagata, and they all bowed at the Buddha's feet, holding their instruments, and together praised the virtues of the World Honored One, singing: 'World Honored One, in the past hundred kalpas, you practiced the conduct of seclusion, World Honored One, you universally tamed sentient beings, making them joyful in giving, World Honored One, your body, speech, and mind are joyful in upholding pure precepts, we wish to pay homage to your body like Mount Sumeru (meaning 'wonderfully high mountain'). World Honored One, your patience and compassion are firm and unyielding, World Honored One, your diligence is as firm as a tree, World Honored One, the light of your divine wisdom is all-encompassing, we wish to pay homage to your purity, free from the three defilements (greed, hatred, and delusion). World Honored One, you have conquered the defilements of greed, hatred, and ignorance, World Honored One, your work is done, we wish to pay homage to you, the one worthy of offerings in the three realms (desire realm, form realm, formless realm). These defiled demonesses, since seeing the Tathagata, have gained peace of mind with their undefiled eyes. Having achieved the thought of Buddhahood, they have abandoned desire, no longer approaching desire, and are joyful in asking the Tathagata about removing the defilements of the mind, not allowing the mind to have the defilement of weariness, making sentient beings joyful, we wish to pay homage to your feet. You teach the world with two hundred superior marks, adorned with the merit of a hundred blessings, your virtuous sound purifies all places where sentient beings go, we wish to pay homage to you, the incomparable and divinely unattainable one. Your divine heavenly feet are soft as gold, your gait is as majestic as a lion, wherever you go, you transform sentient beings, born of the Śākya (meaning 'able') clan, now the virtues we praise are full of a hundred blessings, may all sentient beings be universally joyful and without weariness, may those who praise the superior virtues quickly attain what they praise.' At this time, Sudatta, the son of the clan, along with King Prasenajit (meaning 'victorious army king') and the queen's palace, and all the great assembly
眷屬圍繞，諸天百千之所歌嘆，行詣世尊已，稽首世尊足，於一面住。王波斯匿稽首如來足，各繞三匝於一面住。
於是，王波斯匿以其仁座而讓須賴，而說此言：「唯族姓子！垂恩矜愍坐此仁座。」須賴便坐于彼仁座。
於是眾中，有諸天子未見須賴者，見是貧人有何功德，為王見敬乃如是耶？於是釋提桓因知諸天子意，謂諸天子言：「莫起慢意於是仁者，而令諸仁功德損減長夜不安。所以者何？我其審諦是族姓子大功德善法充滿，又諸天子且待須臾，觀其功德善法具足。」
於是族姓子須賴，欲悅諸天子意，便白佛言：「唯然，世尊！現說菩薩大士濟度眾生之嚴好，智之嚴好，示現嚴好，具足充滿，疾成無上正真之道。」
是時，世尊以如是像放身光明照須賴身。適觸身已，族姓子須賴蒙佛光明，是時須賴身逾釋提桓因數千萬倍，須賴之身姝好如是。於是諸天子見須賴身姝好如是，甚大歡喜便禮須賴，而以天華散敬其上。
於是，世尊告族姓子須賴言：「菩薩處貴而現卑賤，欲度人故，是則名曰智之嚴凈。而以威儀悅可眾生，可眾生已便現其行久現神通，是智嚴凈。又，族姓子！菩薩大士意得自在示現極貧，為諸梵志諸人所敬，是為嚴凈。又，族姓子！若其菩薩示現下貧，感厲外
【現代漢語翻譯】 眷屬圍繞，諸天百千之所歌嘆，他們來到世尊面前，頂禮世尊的雙足，然後站立在一旁。波斯匿王也頂禮如來的雙足，各自繞佛三圈後站立在一旁。 這時，波斯匿王將自己的座位讓給須賴，並說道：『尊貴的族姓子！請您慈悲憐憫，坐到這個尊貴的座位上。』須賴便坐到了那個尊貴的座位上。 這時，人群中有些天子沒有見過須賴，他們看到這個貧窮的人有什麼功德，竟然受到國王如此的尊敬？於是釋提桓因（Śakra devānām indra，帝釋天）知道這些天子的想法，便對他們說：『不要對這位仁者生起輕慢之心，否則會使你們的功德減少，長夜不安。這是因為，我仔細觀察過，這位族姓子具有大功德，善法圓滿。各位天子請稍等片刻，看看他的功德善法是否具足。』 這時，族姓子須賴爲了讓天子們高興，便對佛說：『世尊，請您開示菩薩大士救度眾生的莊嚴美好，智慧的莊嚴美好，示現的莊嚴美好，如何具足圓滿，迅速成就無上正等正覺之道。』 這時，世尊以這樣的方式放出光明照耀須賴的身體。光芒剛一觸及須賴的身體，須賴就蒙受佛的光明，這時須賴的身體比釋提桓因還要殊勝千萬倍，須賴的身體如此美好。於是天子們看到須賴的身體如此美好，非常歡喜，便向須賴頂禮，並散下天花來敬奉他。 這時，世尊告訴族姓子須賴說：『菩薩身處尊貴卻示現卑賤，是爲了度化眾生，這叫做智慧的莊嚴清凈。用威儀使眾生喜悅，使眾生喜悅后便示現其修行，久而久之便示現神通，這是智慧的莊嚴清凈。還有，族姓子！菩薩大士心意自在，示現極其貧窮，卻受到梵志（brāhmaṇa，婆羅門）等人的尊敬，這是莊嚴清凈。還有，族姓子！如果菩薩示現下賤貧窮，感召外道』
【English Translation】 Surrounded by their retinues, and praised by hundreds of thousands of devas (gods), they approached the World Honored One, bowed at his feet, and stood to one side. King Prasenajit also bowed at the Tathagata's (如來) feet, circumambulated him three times, and stood to one side. Then, King Prasenajit offered his own seat to Sudatta, saying, 'O noble son of a good family! Please have compassion and sit on this noble seat.' Sudatta then sat on that noble seat. At that time, some devas in the assembly who had not seen Sudatta wondered, 'What merit does this poor man possess that he is so respected by the king?' Then Śakra devānām indra (釋提桓因, the king of the gods) knew the thoughts of the devas and said to them, 'Do not harbor arrogance towards this noble one, lest your merits diminish and you suffer long nights of unease. This is because I have carefully observed that this son of a good family is full of great merit and virtuous qualities. Devas, please wait a moment and observe whether his merits and virtuous qualities are complete.' Then, Sudatta, the son of a good family, wishing to please the devas, said to the Buddha, 'World Honored One, please explain the magnificent adornments of a Bodhisattva Mahasattva (菩薩大士, great being of enlightenment) in saving sentient beings, the magnificent adornments of wisdom, the magnificent adornments of manifestation, how they are complete and perfect, and how they quickly attain the unsurpassed, right, and perfect enlightenment.' At that time, the World Honored One emitted light from his body in such a way that it illuminated Sudatta's body. As soon as the light touched Sudatta's body, Sudatta was bathed in the Buddha's light, and at that moment, Sudatta's body became millions of times more magnificent than that of Śakra devānām indra. Sudatta's body was so beautiful. Then the devas, seeing Sudatta's body so beautiful, were very happy, bowed to Sudatta, and scattered heavenly flowers to honor him. Then, the World Honored One said to Sudatta, the son of a good family, 'A Bodhisattva, though noble, manifests as humble in order to liberate sentient beings. This is called the adornment of wisdom. By using dignified conduct to please sentient beings, and after pleasing them, manifesting their practice, and over time manifesting supernatural powers, this is the adornment of wisdom. Furthermore, O son of a good family! A Bodhisattva Mahasattva, with a free mind, manifests as extremely poor, yet is respected by brāhmaṇas (梵志, priests) and others. This is an adornment of purity. Furthermore, O son of a good family! If a Bodhisattva manifests as lowly and poor, attracting external paths'
學除其貪意，現處大業又現舍家，欲以導示厭家眾生故，是為嚴凈。是為須賴！是菩薩凈于眾生智慧嚴凈精進嚴凈之具足也，疾成無上正真之道。」
於是，阿難白世尊言：「是族姓子發行已來久遠，云何而為如來所光飾乃如是乎？」
於是，世尊告阿難言：「是族姓子，阿難！往世具足多供養諸佛數億百千，行諸度無極所行之行，而以神通用為娛樂，已得三忍已得應辯，以方便善度眾生，故示現極貧。」
於是，阿難白世尊言：「族姓子須賴示現貧行以度眾生，其數幾如？」
世尊告曰阿難：「欲天七千、色天萬二千，皆發無上正真道意，度世人無數發道意者及生善處。」
又問：「久如當成無上正真之道？得道之時名號云何？其佛世界嚴凈何類？」
於是，世尊欲嘆族姓子須賴國土嚴凈，便說偈言：
「阿難聽我稱， 諸世之將導， 以成眾生故， 高廣弘普稱， 發於行大乘， 其劫無限數。 從始初發意， 行善行以來， 奉事于諸佛， 及其所供養， 為諸法之長， 常擁護之故， 智所往往行， 于諸度無極。 神通自娛樂， 長夜行四等， 善學方便善， 其見生死穢， 明審于佛法， 善學相純淑， 知眾生之本
【現代漢語翻譯】 現代漢語譯本 他學習去除貪慾，現在身處偉大的事業中，又示現捨棄家庭，想要以此引導厭倦家庭的眾生，這就是莊嚴清凈。這就是須賴（Sudatta，意為善施）！這是菩薩以清凈眾生的智慧、莊嚴清凈的精進所具足的，迅速成就無上正真之道。 於是，阿難（Ananda，佛陀的十大弟子之一）對世尊（Bhagavan，佛陀的尊稱）說：『這位族姓子（kulaputra，指出身高貴的男子）發心修行已經很久遠了，為何如來（Tathagata，佛陀的稱號）的光輝照耀他如此呢？』 於是，世尊告訴阿難說：『這位族姓子，阿難！在過去世中，他已經充分供養了無數億百千諸佛，修行了各種度無極（paramita，意為到達彼岸）的修行，並且以神通作為娛樂，已經獲得了三忍（ksanti，意為安忍）和應辯（pratibhana，意為無礙辯才），以方便善巧度化眾生，所以示現極其貧困。』 於是，阿難對世尊說：『族姓子須賴示現貧困的修行來度化眾生，其數量有多少呢？』 世尊告訴阿難說：『欲界天（kama-loka，指欲界諸天）有七千，色界天（rupa-loka，指色界諸天）有一萬二千，都發起了無上正真道意，度化了無數發道意的人以及往生善處的人。』 又問：『他多久才能成就無上正真之道？得道的時候名號是什麼？他的佛國世界莊嚴清凈是什麼樣的？』 於是，世尊想要讚歎族姓子須賴的國土莊嚴清凈，就說了偈語： 『阿難你聽我說， 他是世間的引導者， 爲了成就眾生， 他的名聲高廣弘普， 他發起了大乘的修行， 所經歷的劫數無限。 從最初發心開始， 修行善行以來， 他奉事諸佛， 以及供養他們， 爲了成為諸法的長者， 常常擁護他們， 他的智慧所到之處， 都在各種度無極中。 他以神通自娛， 長夜修行四等心（brahmavihara，指慈、悲、喜、舍四種心）， 善於學習方便善巧， 他看到生死的污穢， 明瞭審察佛法， 善於學習相好純熟， 知道眾生的根本。'
【English Translation】 English version He learns to eliminate greed, now engages in great undertakings, and also demonstrates leaving home, desiring to guide beings who are weary of household life; this is called adornment and purification. This is Sudatta (meaning 'good giver')! This is the bodhisattva's perfection in purifying the wisdom of beings, and in the adornment and purification of diligence, quickly achieving the unsurpassed, true, and correct path. Then, Ananda (one of the Buddha's ten great disciples) said to the Bhagavan (the Blessed One, an epithet for the Buddha): 'This kulaputra (a man of noble birth) has been practicing for a long time, why is it that the Tathagata's (another epithet for the Buddha) light shines upon him so greatly?' Then, the Bhagavan told Ananda: 'This kulaputra, Ananda! In past lives, he has fully made offerings to countless billions of Buddhas, practiced various paramitas (perfections, meaning 'to reach the other shore'), and used supernatural powers for entertainment. He has already attained the three ksanti (patience) and pratibhana (eloquence), and skillfully guides beings with expedient means, therefore he demonstrates extreme poverty.' Then, Ananda said to the Bhagavan: 'How many beings does the kulaputra Sudatta guide by demonstrating the practice of poverty?' The Bhagavan told Ananda: 'There are seven thousand in the kama-loka (desire realm) and twelve thousand in the rupa-loka (form realm), all of whom have generated the intention for the unsurpassed, true, and correct path, and have guided countless beings who have generated the intention for the path, as well as those who have been reborn in good realms.' He further asked: 'How long will it take for him to achieve the unsurpassed, true, and correct path? What will his name be when he attains enlightenment? What will the adornment and purity of his Buddha-land be like?' Then, the Bhagavan, desiring to praise the adornment and purity of the land of the kulaputra Sudatta, spoke in verse: 'Ananda, listen to my praise, He is the guide of the world, For the sake of accomplishing beings, His name is vast and widely known, He has initiated the practice of the Mahayana, The kalpas he has passed are countless. From the beginning of his aspiration, Since practicing good deeds, He has served the Buddhas, And made offerings to them, To become the leader of all dharmas, He always protects them, Wherever his wisdom goes, It is in all the paramitas. He entertains himself with supernatural powers, For long nights he practices the four brahmaviharas (immeasurable minds of loving-kindness, compassion, joy, and equanimity), He is skilled in learning expedient means, He sees the defilement of birth and death, He clearly discerns the Buddha's teachings, He is skilled in learning the pure marks, He knows the root of beings.'
， 隨本度脫之。 以意智所行， 住于甚清凈， 已得應機辯， 住于諸總持。 已度于魔鉤， 諸佛之威儀， 堅住而不動， 無所污染著， 度世之八法， 利衰現總持。 無所于諸法， 不遠亦不近， 喻如虛空性， 其心無所著。 無有疲厭意， 常行大悲心， 堅固住總持， 以被慈德鎧。 如於己之慈， 于眾生所然， 終不懷嫌恨， 犯者不校問， 如其所應受， 迎待而不避。 口言行無違， 諸法普學法， 如其解脫相， 二法俱解脫， 三忍具足得， 於行無所起。 諸佛之所行， 威儀善建立， 于諸土行行， 多饒益眾生， 彼方則不定， 而無有如來。 須賴所行處， 如供養世尊， 敬亦當如是， 諸天及世人。 我滅度之後， 後世法盡時， 須賴於行彼， 東方之世界， 其土名妙樂， 如來名無怒。 當從彼來還， 餘三阿僧祇， 于其數不減。 於是已之後， 續當勤行道， 當嚴凈國土， 欲度眾生故。 彼於是劫后， 當成其勝道， 號光世音王。 土如阿閦佛， 如來之世界， 世界名善化。 眾德悉備具， 安住壽萬歲， 處
【現代漢語翻譯】 現代漢語譯本 隨順其本性而使其解脫。 以意念和智慧所引導，安住于極其清凈的境界， 已經獲得應機說法的辯才，安住于各種總持（dharani，一種記憶和理解佛法的能力）。 已經超越了魔的誘惑，具有諸佛的威儀， 堅定安住而不動搖，不受任何污染和執著， 超越世間的八種法（利、衰、毀、譽、稱、譏、苦、樂），在利和衰中展現總持。 對於一切法，不執著于遠近， 如同虛空的本性，其心沒有任何執著。 沒有疲憊厭倦的心意，常行大悲心， 堅定安住于總持，以慈悲的德行作為鎧甲。 如同對待自己一樣慈愛，對待眾生也是如此， 終不懷有嫌隙和怨恨，對於犯錯的人也不責問， 如同他們所應承受的，迎接他們而不迴避。 口中所說與行為一致，普遍學習一切法， 如同其解脫的相狀，兩種法都得到解脫， 三忍（生忍、法忍、無生法忍）具足獲得，在修行中沒有任何執著。 諸佛所行的，威儀善於建立， 在各個國土中修行，多饒益眾生， 那個方向是不確定的，而沒有如來。 須賴（Sudatta，人名）所行之處，如同供養世尊一樣， 敬重也應當如此，對待諸天和世人。 我滅度之後，後世佛法衰落之時， 須賴應當在彼處修行，在東方的世界， 那個國土名為妙樂，如來名為無怒。 應當從那裡回來，其餘三個阿僧祇（asamkhya，極大的數字）， 其數量不會減少。在這些之後， 繼續應當勤奮修行，應當莊嚴清凈國土， 爲了度化眾生。在那一劫之後， 應當成就殊勝的道，號為光世音王。 國土如同阿閦佛（Akshobhya，佛名）的如來世界， 世界名為善化。各種功德都具備， 安住壽命萬歲，處於
【English Translation】 English version Following their nature, they are liberated. Guided by intention and wisdom, they dwell in the utmost purity, Having attained the eloquence to preach according to the needs, they abide in all dharanis (a capacity to remember and understand the Dharma). Having transcended the snares of Mara, they possess the dignified conduct of all Buddhas, Steadfastly abiding without wavering, unblemished by any defilement or attachment, Transcending the eight worldly dharmas (gain, loss, disgrace, honor, praise, criticism, suffering, and pleasure), they manifest dharani in gain and loss. Regarding all dharmas, they are not attached to near or far, Like the nature of space, their minds are without any attachment. Without weariness or aversion, they constantly practice great compassion, Steadfastly abiding in dharani, they are armored with the virtue of loving-kindness. As they are loving to themselves, so they are to all beings, Never harboring resentment or hatred, they do not question those who err, As they should receive, they welcome them without avoidance. Their words and actions are consistent, they universally learn all dharmas, Like the aspect of their liberation, both dharmas are liberated, The three kshantis (patience with suffering, patience with the Dharma, and patience with non-arising) are fully attained, and in practice, there is no attachment. The conduct of all Buddhas, their dignified conduct is well established, Practicing in various lands, they greatly benefit sentient beings, That direction is uncertain, and there is no Tathagata. Where Sudatta (a person's name) practices, it should be like offering to the World Honored One, Reverence should also be like this, towards gods and humans. After my parinirvana, when the Dharma declines in later ages, Sudatta should practice there, in the eastern world, That land is named Wonderful Joy, and the Tathagata is named No Anger. They should return from there, the remaining three asamkhyas (an extremely large number), Their number will not decrease. After these, They should continue to diligently practice, they should adorn and purify the land, For the sake of liberating sentient beings. After that kalpa, They should attain the supreme path, and be named Light Sound King. The land is like the Tathagata world of Akshobhya (a Buddha's name), The world is named Good Transformation. All virtues are fully equipped, They dwell for ten thousand years, residing in
於世教化， 僧數喻無限， 少發小乘者， 求大乘無限， 普知神通力， 凡夫愚闇垢， 善化普清凈。 彼當普令稱， 一法化教誨， 彼無魔牽連， 普等清凈智。 導世滅度后， 正法住於世， 八萬四千歲， 法慧不隱藏。 須賴所化眾， 承奉道高行， 一切當生彼， 除置漏盡者。」
當爲族姓子須賴解說決時，一切眾會各各以衣覆須賴上，勸助之聲三千大千世界莫不普知。以其勸助之聲，無量無數諸天、龍、鬼、干沓和、阿須倫、迦留羅、真陀羅、摩休勒、人及非人，應聲皆至聚會而坐，供養族姓子須賴。世尊亦為是等，以是法化因緣種種說法，皆令諦解於三乘行。
於是，王波斯匿住世尊前，叉手白世尊：「我狂醉王位，狂醉財業，狂醉榮貴，狂醉庫藏金銀倉谷，慳貪無厭，逼迫眾生以為國財。如我，世尊！世世以如是像處位施行之法化，皆從族姓子須賴聞已，我為極貧須賴所決。今於世尊前舍置於國，以琉璃太子立為王子，當奉戒當許身，為世尊及諸眾僧守園給使。所有財寶當爲三分：一分、于佛前奉上眾僧；二分、與諸貧窮孤獨；三分、以為王事之儲。誰復，世尊！聞如是像法處位教化，當有意著于財業者也？為愚癡惡友所攝持者乃有著意
【現代漢語翻譯】 現代漢語譯本 在世間教化眾生， 僧侶的數量如同無限，但發心修習小乘佛法的人很少， 追求大乘佛法的人卻無限眾多，他們普遍知曉神通之力， 凡夫俗子愚昧無知，被垢染矇蔽，通過善巧的教化，可以普遍得到清凈。 他們應當普遍稱頌，佛陀以一法教化眾生， 他們不會被魔所牽連，普遍獲得平等清凈的智慧。 佛陀引導世人滅度后，正法將住世， 長達八萬四千年，佛法的智慧不會被隱藏。 須賴（一位菩薩的名字）所教化的眾生，將承奉佛陀高尚的道行， 一切眾生都將往生到那個凈土，除了那些已經證得漏盡的阿羅漢。
當爲族姓子須賴（一位菩薩的名字）解說決疑時，一切與會大眾都用衣服覆蓋在須賴身上，勸助的聲音響徹三千大千世界。因為這勸助的聲音，無量無數的天人、龍、鬼、干沓和（一種天神）、阿須倫（一種神）、迦留羅（一種鳥神）、真陀羅（一種神）、摩休勒（一種神）、人以及非人，都應聲前來聚會而坐，供養族姓子須賴。世尊也為這些人，以這種法化因緣，用種種方法說法，都讓他們真實理解三乘的修行。
這時，波斯匿王（一位國王的名字）來到世尊面前，合掌對世尊說：『我沉迷於王位，沉迷於財富產業，沉迷於榮華富貴，沉迷於庫藏的金銀糧食，貪婪無厭，逼迫眾生來充實國庫。像我這樣，世尊！世世都以這樣的方式處在王位上施行教化，都從族姓子須賴（一位菩薩的名字）那裡聽聞后，我被極貧的須賴所折服。現在我在世尊面前捨棄王位，立琉璃太子為王子，他應當奉持戒律，應當獻身，為世尊和諸位僧侶看守園林，提供使役。所有的財寶應當分為三份：一份，在佛前供養僧眾；二份，給予貧窮孤獨的人；三份，作為國家事務的儲備。誰還會，世尊！聽聞像這樣依法處位教化，還會執著于財富產業呢？只有被愚癡惡友所攝持的人才會執著於此。』
【English Translation】 English version In the world, teaching and transforming beings, The number of monks is like infinity, but few aspire to practice the Hinayana (Small Vehicle) teachings, Those who seek the Mahayana (Great Vehicle) teachings are countless, and they universally know the power of spiritual abilities, Ordinary people are ignorant and obscured by defilements, but through skillful teachings, they can universally attain purity. They should universally praise that the Buddha teaches beings with one Dharma, They will not be entangled by demons, and will universally attain equal and pure wisdom. After the Buddha guides the world to Nirvana, the true Dharma will remain in the world, For eighty-four thousand years, the wisdom of the Dharma will not be hidden. The beings transformed by Sudatta (a Bodhisattva's name) will uphold the Buddha's noble conduct, All beings will be reborn in that pure land, except for those Arhats who have already attained the extinction of outflows.
When explaining and resolving doubts for the clansman Sudatta (a Bodhisattva's name), all the assembly covered Sudatta with their clothes, and the sound of encouragement resounded throughout the three thousand great thousand worlds. Because of this sound of encouragement, countless gods, dragons, ghosts, Gandharvas (a type of celestial being), Asuras (a type of deity), Garudas (a type of bird deity), Kinnaras (a type of deity), Mahoragas (a type of deity), humans, and non-humans all came and sat together, making offerings to the clansman Sudatta. The World Honored One also, for these beings, used this Dharma transformation cause and condition, and taught in various ways, enabling them to truly understand the practice of the Three Vehicles.
At this time, King Prasenajit (a king's name) came before the World Honored One, clasped his hands, and said to the World Honored One: 'I was intoxicated with the throne, intoxicated with wealth and property, intoxicated with glory and honor, intoxicated with the gold, silver, and grain in the treasury, greedy and insatiable, oppressing beings to enrich the national treasury. Like me, World Honored One! In every life, I have been in such a position of power, implementing teachings, and after hearing from the clansman Sudatta (a Bodhisattva's name), I was subdued by the extremely poor Sudatta. Now, before the World Honored One, I relinquish the throne, and appoint Prince Virudhaka as the crown prince. He should uphold the precepts, should dedicate himself, and guard the gardens and serve the World Honored One and all the monks. All the treasures should be divided into three parts: one part, offered to the Sangha before the Buddha; two parts, given to the poor and lonely; and three parts, reserved for national affairs. Who else, World Honored One! Having heard such teachings on how to govern and teach, would still be attached to wealth and property? Only those who are influenced by foolish and evil friends would be attached to such things.'
。我以是所作善本惠施眾生，愿發無上正真道意。」
於是會中五百長者、五百居士、五百梵志、五百臣吏，聞王波斯匿作如是像師子之吼，皆發無上正真道意，舍家財業，欲於世尊之化舍家入道。置中三百人，其餘皆現為比丘僧，已除鬚髮服著袈裟。
於是，族姓子須賴即從坐起，更整衣服，右膝著地，向世尊叉手，白佛言：「愿從世尊及十方現在諸佛受舍於家。」
於是，族姓子須賴稽首十方諸佛世尊，而發願言：「諸佛世尊聽許入道。」於是，諸佛各伸右掌摩須賴頭，適觸其頭，鬚髮皆墮法衣著身，威儀安庠。於是三千大千世界六反震動，放大光明普照十方雨于天花，是諸佛臂皆不相障。世尊釋迦文伸金色臂摩須賴頭：「彼諸發道意者見是現化，是輩皆當爲諸佛之所授決。」當說是法，時五百比丘發弟子乘皆得無著，滿千菩薩皆得不起法忍。
爾時，世尊告長老阿難言：「受是法化奉持誦說，周滿敷演廣大眾生。所以者何？是五濁世：眾生濁、勞垢濁、壽命濁、邪見濁、時劫濁，佛興世非是其時，欲度此等故使須賴示現極貧。所以者何？我不以如此忍界之儀，而示現一人不度也。以是故，阿難！當現是法布示眾生，此眾生等當信是法當從解脫，當如是等為如來所化。」
佛告諸
【現代漢語翻譯】 現代漢語譯本：我將我所做的善行，都用來惠施給眾生，愿他們都能發起無上正真道的心意。 於是，會中有五百位長者、五百位居士、五百位婆羅門、五百位官員，聽到波斯匿王發出如此獅子吼般的誓言，都發起了無上正真道的心意，捨棄家產，想要在世尊的教化下出家修行。其中三百人被安排在其他地方，其餘的人都現出比丘僧的形象，剃除了鬚髮，穿上了袈裟。 這時，一位名叫須賴的族姓子從座位上站起來，整理好衣服，右膝跪地，向世尊合掌，對佛說：『愿能從世尊以及十方現在諸佛那裡接受出家。』 於是，族姓子須賴向十方諸佛世尊頂禮，併發出誓願說：『諸佛世尊，請允許我出家修行。』這時，諸佛都伸出右掌摩須賴的頭頂，剛一觸碰到他的頭，他的鬚髮就都脫落了，法衣自然穿在了身上，威儀安詳。這時，三千大千世界發生了六種震動，放出大光明普照十方，天空中下起了天花，諸佛的手臂之間互不遮擋。世尊釋迦牟尼伸出金色的手臂摩須賴的頭頂：『那些發道心的人看到這種顯現，他們都將得到諸佛的授記。』當宣說此法時，五百位比丘發起了弟子乘的心，都得到了無著的境界，一千位菩薩都得到了不起法忍的境界。 這時，世尊告訴長老阿難說：『接受這個法門，奉持誦讀，廣泛地向大眾宣說。這是為什麼呢？因為這是五濁惡世：眾生濁、煩惱濁、壽命濁、邪見濁、時劫濁，佛陀出世並非其時，爲了度化這些眾生，所以讓須賴示現極度貧困。這是為什麼呢？我不以如此忍界（指娑婆世界）的儀態，而示現一人不度化。因此，阿難！應當將此法展現給眾生，這些眾生應當相信此法，應當從中解脫，應當像這樣被如來所教化。』 佛陀告訴諸位
【English Translation】 English version: 'I dedicate all the good deeds I have done to benefit all sentient beings, wishing that they may all generate the intention for the unsurpassed, true, and righteous path.' Then, in the assembly, there were five hundred elders, five hundred lay practitioners, five hundred Brahmins, and five hundred officials. Upon hearing King Prasenajit's lion's roar-like vow, they all generated the intention for the unsurpassed, true, and righteous path, abandoning their family wealth and desiring to leave home and practice under the guidance of the World Honored One. Three hundred of them were placed elsewhere, and the rest all manifested as monks, having shaved their heads and beards and donned the kasaya robes. At that time, a clansman named Sudatta rose from his seat, adjusted his clothing, knelt on his right knee, and, with his palms together, addressed the Buddha, saying, 'I wish to receive ordination from the World Honored One and the Buddhas of the ten directions.' Then, the clansman Sudatta bowed his head to the World Honored Buddhas of the ten directions and made a vow, saying, 'World Honored Buddhas, please allow me to leave home and practice.' At that moment, all the Buddhas extended their right palms and touched Sudatta's head. As soon as they touched his head, his hair and beard fell off, and monastic robes naturally appeared on his body, his demeanor peaceful and dignified. At that moment, the three thousand great thousand worlds shook in six ways, emitting great light that illuminated the ten directions, and heavenly flowers rained down from the sky. The arms of the Buddhas did not obstruct each other. The World Honored One, Shakyamuni, extended his golden arm and touched Sudatta's head, saying, 'Those who have generated the intention for the path, upon seeing this manifestation, will all receive predictions from the Buddhas.' When this Dharma was spoken, five hundred monks generated the intention for the disciple vehicle and all attained non-attachment, and one thousand Bodhisattvas all attained the forbearance of non-arising dharmas. At that time, the World Honored One said to the elder Ananda, 'Receive this Dharma, uphold it, recite it, and widely proclaim it to the masses. Why is this so? Because this is the world of the five turbidities: the turbidity of beings, the turbidity of afflictions, the turbidity of lifespan, the turbidity of wrong views, and the turbidity of time. The Buddha's appearance in the world is not timely, and in order to liberate these beings, Sudatta was made to manifest extreme poverty. Why is this so? I do not manifest a single person without liberating them in this way in this Saha world (referring to the world of endurance). Therefore, Ananda! You should reveal this Dharma to all beings, and these beings should believe in this Dharma, should attain liberation from it, and should be transformed by the Tathagata in this way.' The Buddha told all
弟子：「善念奉持。」
族姓子須賴，及王波斯匿、釋提桓因，長老阿難，諸天、龍、鬼，及阿須倫，及世間人，聞佛所說，莫不歡喜，稽首而去。
佛說須賴經
【現代漢語翻譯】 現代漢語譯本 弟子們說：『我們會奉行善念。』 族姓子須賴（Sudarshana，一位貴族子弟），以及國王波斯匿（Prasenajit，古印度拘薩羅國國王）、釋提桓因（Śakra devānām indra，忉利天之主），長老阿難（Ānanda，佛陀的十大弟子之一），諸天、龍、鬼，以及阿修羅（Asura，一種神道生物），和世間的人們，聽聞佛陀所說，沒有不歡喜的，都頂禮佛陀后離去。 《佛說須賴經》
【English Translation】 English version The disciples said, 'We will uphold good thoughts.' The clansman Sudarshana (a noble son), as well as King Prasenajit (king of Kosala in ancient India), Śakra devānām indra (the lord of the Trāyastriṃśa heaven), the elder Ānanda (one of the ten great disciples of the Buddha), the gods, dragons, ghosts, asuras (a type of divine being), and the people of the world, having heard what the Buddha said, were all delighted, bowed their heads in reverence, and departed. The Sutra Spoken by the Buddha on Sudarshana