T12n0334_佛說須摩提菩薩經
大正藏第 12 冊 No. 0334 佛說須摩提菩薩經
No. 334 [Nos. 310(30), 335, 336]
佛說須摩提菩薩經(按《開元錄》，須摩提經亦直雲鬚摩經)
西晉三藏竺法護譯
聞如是：
一時佛在羅閱祇靈鳥頂山中，與大比丘眾千二百五十人，菩薩萬人俱。
爾時羅閱城大國，有長者號曰郁迦，郁迦有女，名須摩提，厥年八歲，歷世奉敬過去無數百千諸佛，積累功德不可稱計。時須摩提從羅閱祇大國出詣靈鳥山，行到佛所，前以頭面稽首佛足，禮畢卻住一面，叉手白佛言：「愿欲有所問，唯佛以善權方便，解說我之所疑。」
時佛默然，即知女意。佛語須摩提：「恣所欲問，如來今當爲汝具解說之，事事分別，令汝歡喜。」
須摩提問佛言：「菩薩云何所生處，人見之常歡喜？云何得大富有常多財寶？云何不為他人之所別離？云何不在母人腹中，常得化生千葉蓮華中立法王前？云何得神足，從不可計億剎土，去到彼間禮諸佛？云何得無仇怨、無侵嫉者？云何所說聞者信從踴躍受行？云何得無殃罪，所作善行無能壞者？云何魔不能得其便？云何臨壽終時佛在前立，為說經法，即令不墮苦痛之處？所問如是。」
【現代漢語翻譯】 現代漢語譯本 如是我聞： 一時，佛陀在羅閱祇（Rāmagṛha，王舍城）的靈鷲山中，與一千二百五十位大比丘和一萬位菩薩在一起。 當時，羅閱城大國有一位長者名叫郁迦（Ugga），郁迦有一個女兒，名叫須摩提（Sumati），她年僅八歲，但已在過去無數百千諸佛面前奉獻敬意，積累了不可計量的功德。當時，須摩提從羅閱祇大國出來，前往靈鷲山，走到佛陀所在之處，以頭面頂禮佛足，禮畢後退到一旁，合掌對佛說：『我希望有所請問，愿佛陀以善巧方便，為我解說心中的疑惑。』 當時，佛陀默然不語，但已瞭解須摩提的心意。佛陀對須摩提說：『你可以隨意發問，如來現在將為你詳細解答，一一分別說明，讓你歡喜。』 須摩提問佛陀說：『菩薩在何處出生，人們見到他會常生歡喜？如何才能獲得大富，常有財寶？如何才能不與他人分離？如何才能不在母胎中出生，而是常在千葉蓮花中化生，在法王面前？如何才能獲得神足通，從不可計數的億剎土，去到彼處禮敬諸佛？如何才能沒有仇怨，沒有嫉妒者？如何才能所說之法，聽者信從，踴躍奉行？如何才能沒有罪業，所作善行無人能破壞？如何才能使魔不能得其便？如何才能在臨終時，佛陀在面前站立，為他說法，使他不墮入痛苦之處？我所問的就是這些。』
【English Translation】 English version Thus have I heard: At one time, the Buddha was in Mount Gṛdhrakūṭa (Vulture Peak) in Rājagṛha (Royal Palace City), together with a great assembly of twelve hundred and fifty Bhikṣus (monks) and ten thousand Bodhisattvas. At that time, in the great kingdom of Rājagṛha, there was an elder named Ugga. Ugga had a daughter named Sumati, who was eight years old. She had, through countless past lives, paid homage to countless Buddhas, accumulating immeasurable merit. Then, Sumati came out from the great kingdom of Rājagṛha and went to Mount Gṛdhrakūṭa. She approached the Buddha, bowed her head to his feet, and after paying her respects, stood to one side, clasped her hands, and said to the Buddha: 『I wish to ask some questions. May the Buddha, with skillful means, explain my doubts.』 At that time, the Buddha remained silent, but he understood Sumati's intention. The Buddha said to Sumati: 『Ask whatever you wish. The Tathāgata (Buddha) will now explain it all to you in detail, clarifying each point, so that you may be joyful.』 Sumati asked the Buddha: 『Where does a Bodhisattva (enlightenment-being) take birth, that people always rejoice upon seeing him? How does one obtain great wealth and always have many treasures? How does one not become separated from others? How does one not be born from a mother's womb, but always be born by transformation in a thousand-petaled lotus, before the Dharma King? How does one obtain supernatural powers, to travel from countless billions of Buddha-lands to pay homage to the Buddhas there? How does one have no enemies and no envious ones? How does one speak so that those who hear believe and joyfully practice? How does one have no karmic retribution, and have one's good deeds be indestructible? How does one prevent Mara (demon) from taking advantage? How does one, at the time of death, have the Buddha stand before them, preach the Dharma, and prevent them from falling into painful realms? These are my questions.』
是時佛語須摩提：「如汝所問如來義者，善哉大快乃如是乎。汝若欲聞，諦聽諦受，勤思念之，吾當解說。」
時女即言：「甚善世尊！愿樂欲聞。」於是須摩提受教而聽。
佛言：「菩薩有四事法，人見之皆歡喜。何等為四？一者瞋恚不起，視冤家如善知識；二者常有慈心向於一切；三者常行求索無上要法；四者作佛形像；是為四法。菩薩用是四事故，人見之常歡喜。」佛於是說偈言：
「不起恚毀本根， 常行慈得要法， 作佛像身好潔， 心歡喜人喜見。」
佛語須摩提：「菩薩復有四事法，得大富有。何等為四？一者佈施以時，二者與已倍悅，三者與后不復悔，四者既與不求其報；是為四法。菩薩用是四事故，得大富有常多財寶。」佛於是說偈言：
「以時施無悔心， 喜悅與無希望， 所作施有勇慧， 所在處常大富。」
佛語須摩提：「菩薩復有四事法，不為他人之所別離。何等為四？一者不傳惡說斗亂彼此，二者導愚癡者使入佛道，三者若有毀敗正法護使不絕，四者勸勉諸人教使求佛令堅不動；是為四法。菩薩用是四事故，不為他人所別離。」佛於是說偈言：
「不傳說斗彼此， 道愚冥護正法， 勸進人使求佛， 終無能別離者。」
佛
【現代漢語翻譯】 現代漢語譯本： 這時，佛對須摩提（Sumati，意為善慧）說：『你所問的關於如來（Tathagata，佛的稱號之一）的意義，問得好啊，真是太好了。你如果想聽，就仔細聽，仔細領受，勤加思考，我將為你解說。』 當時，這位女子立刻說：『太好了，世尊！我非常樂意聽。』於是，須摩提接受教誨，專心聽講。 佛說：『菩薩有四種行爲準則，人們見到他們都會歡喜。是哪四種呢？第一，不起嗔恨之心，看待冤家如同善知識；第二，常常對一切眾生懷有慈悲之心；第三，常常尋求無上至高的佛法；第四，塑造佛的形象。這就是四種行爲準則。菩薩因為這四種行爲準則，人們見到他們常常會感到歡喜。』佛於是說了偈語： 『不起嗔恨毀壞根本，常常行慈得到要法，塑造佛像身形美好潔凈，內心歡喜人們樂於見到。』 佛對須摩提說：『菩薩還有四種行爲準則，可以獲得巨大的財富。是哪四種呢？第一，按時佈施；第二，給予之後更加喜悅；第三，給予之後不後悔；第四，給予之後不求回報。這就是四種行爲準則。菩薩因為這四種行爲準則，可以獲得巨大的財富，常常擁有許多財寶。』佛於是說了偈語： 『按時佈施沒有後悔心，喜悅地給予沒有希望，所作的佈施有勇猛智慧，所到之處常常大富大貴。』 佛對須摩提說：『菩薩還有四種行爲準則，不會被他人所離間。是哪四種呢？第一，不傳播惡語，挑撥離間；第二，引導愚癡的人進入佛道；第三，如果有人毀壞正法，就保護它使其不中斷；第四，勸勉眾人，教導他們求佛，使他們的信念堅定不動搖。這就是四種行爲準則。菩薩因為這四種行爲準則，不會被他人所離間。』佛於是說了偈語： 『不傳播挑撥離間的話語，引導愚昧的人，保護正法，勸勉人們求佛，最終沒有人能夠離間他們。』 佛
【English Translation】 English version: At that time, the Buddha said to Sumati (meaning 'good wisdom'): 'Your question about the meaning of the Tathagata (one of the titles of the Buddha) is excellent, truly wonderful. If you wish to hear, listen carefully, receive it attentively, and contemplate it diligently, and I will explain it to you.' Then, the woman immediately said: 'Excellent, World Honored One! I am very eager to hear.' Thereupon, Sumati received the teaching and listened attentively. The Buddha said: 'Bodhisattvas have four practices that cause people to rejoice upon seeing them. What are these four? First, they do not give rise to anger, viewing enemies as good teachers; second, they always have a compassionate heart towards all beings; third, they constantly seek the supreme Dharma; fourth, they create images of the Buddha. These are the four practices. Because of these four practices, people are always happy to see Bodhisattvas.' The Buddha then spoke in verse: 'Not arising anger destroys the root, constantly practicing compassion obtains the essential Dharma, creating Buddha images with beautiful and pure forms, with joyful hearts people are happy to see them.' The Buddha said to Sumati: 'Bodhisattvas also have four practices that lead to great wealth. What are these four? First, they give alms at the right time; second, they are even more joyful after giving; third, they do not regret giving; fourth, they do not seek reward after giving. These are the four practices. Because of these four practices, Bodhisattvas obtain great wealth and often possess many treasures.' The Buddha then spoke in verse: 'Giving at the right time without regret, giving joyfully without expectation, the giving they do is with courage and wisdom, wherever they are, they are always very wealthy.' The Buddha said to Sumati: 'Bodhisattvas also have four practices that prevent them from being separated by others. What are these four? First, they do not spread malicious words that cause discord; second, they guide the ignorant to enter the path of the Buddha; third, if someone destroys the true Dharma, they protect it so that it does not cease; fourth, they encourage people to seek the Buddha, making their faith firm and unshakeable. These are the four practices. Because of these four practices, Bodhisattvas cannot be separated by others.' The Buddha then spoke in verse: 'Not spreading words that cause discord, guiding the ignorant, protecting the true Dharma, encouraging people to seek the Buddha, ultimately no one can separate them.' The Buddha
語須摩提：「菩薩復有四事法，得化生千葉蓮華中立法王前。何等為四？一者細搗紅蓮華、青蓮華、黃蓮華、白蓮華，合此四種末之如塵，使滿軟妙華，持是供養世尊若塔及舍利；二者不令他人起恚意；三者作佛形像使坐蓮華上；四者得最正覺便歡喜住；是為四法。菩薩用是四事故，常得化生千葉蓮華中立法王前。」佛於是說偈言：
「施四華滿軟妙， 除恚恨受法義， 得上覺立佛前， 作形像生花中。」
佛語須摩提：「菩薩復有四事法，得神足，從一佛國復至一佛國。何等為四？一者見人作功德不行斷絕；二者見人說法而不中止；三者常然燈火于塔寺中；四者求三昧；是為四法。菩薩用是四事故，得神足，從一佛國至一佛國。」佛於是說偈言：
「行功德為法施， 聞經說不中止， 常然燈于佛寺， 入三昧遍諸國。」
佛語須摩提：「菩薩復有四事法，得無仇冤、無侵嫉者。何等為四？一者于善知識無諛諂心，二者不慳貪妒他人物，三者見人佈施助其喜。四者見菩薩諸所作為不行誹謗；是為四法。菩薩用是四事故，常行是行，得無仇冤、無侵嫉者。」佛於是說偈言：
「于善友無諛諂， 不慳惜他人物， 見人施助其喜， 行菩薩無仇冤。」
佛語須摩提：「菩
【現代漢語翻譯】 現代漢語譯本：須摩提問道：『菩薩還有四種修行方法，可以化生在千葉蓮花中，在法王（指佛）面前出現。是哪四種呢？第一，將紅蓮花、青蓮花、黃蓮花、白蓮花細細搗成粉末，混合這四種花粉，使其如塵土般細膩，用柔軟美好的花朵盛滿，以此供養世尊、佛塔和舍利；第二，不讓他人產生嗔恨之心；第三，製作佛像並使其坐在蓮花上；第四，證得無上正等正覺時心生歡喜。這就是四種方法。菩薩通過這四種修行，常常可以化生在千葉蓮花中，在法王面前出現。』佛陀於是說了偈語： 『用四種花粉盛滿柔軟美好的花朵， 消除嗔恨，接受佛法的真義， 證得無上正覺，立於佛前， 製作佛像，化生於蓮花之中。』 佛陀告訴須摩提：『菩薩還有四種修行方法，可以獲得神通，從一個佛國到達另一個佛國。是哪四種呢？第一，見到他人行善積德，不加以阻斷；第二，見到他人宣說佛法，不加以阻止；第三，常常在佛塔寺廟中點燃燈火；第四，尋求三昧（禪定）。這就是四種方法。菩薩通過這四種修行，可以獲得神通，從一個佛國到達另一個佛國。』佛陀於是說了偈語： 『行善積德，為他人說法， 聽聞佛經，不加以阻止， 常常在佛寺中點燃燈火， 進入禪定，遍游諸佛國土。』 佛陀告訴須摩提：『菩薩還有四種修行方法，可以沒有仇敵，不被他人嫉妒。是哪四種呢？第一，對於善知識（良師益友）沒有諂媚之心；第二，不吝嗇貪婪，不嫉妒他人的財物；第三，見到他人佈施，隨喜讚歎；第四，見到菩薩所作所為，不加以誹謗。這就是四種方法。菩薩通過這四種修行，常常實踐這些行為，就可以沒有仇敵，不被他人嫉妒。』佛陀於是說了偈語： 『對於善友，沒有諂媚之心， 不吝嗇貪婪他人的財物， 見到他人佈施，隨喜讚歎， 修行菩薩道，沒有仇敵。』 佛陀告訴須摩提：『菩薩還有四種修行方法，可以獲得無盡的辯才。是哪四種呢？第一，聽聞佛法，不生厭倦；第二，聽聞佛法，不加以誹謗；第三，不輕視初發菩提心的人；第四，不誹謗他人所說之法。這就是四種方法。菩薩通過這四種修行，可以獲得無盡的辯才。』佛陀於是說了偈語： 『聽聞佛法，不生厭倦， 聽聞佛法，不加以誹謗， 不輕視初發菩提心的人， 不誹謗他人所說之法。』
【English Translation】 English version: Sumati asked: 'Bodhisattvas also have four practices that enable them to be born in a thousand-petaled lotus flower and appear before the Dharma King (Buddha). What are these four? First, finely grind red lotus flowers, blue lotus flowers, yellow lotus flowers, and white lotus flowers into a powder as fine as dust, fill soft and exquisite flowers with this mixture, and use it to make offerings to the World Honored One, stupas, and relics; second, not causing others to harbor resentment; third, creating Buddha images and placing them on lotus flowers; fourth, rejoicing upon attaining the highest perfect enlightenment. These are the four practices. Through these four practices, Bodhisattvas are often born in a thousand-petaled lotus flower and appear before the Dharma King.' The Buddha then spoke in verse: 'Filling soft and exquisite flowers with four kinds of flower powder, Eliminating resentment and accepting the true meaning of the Dharma, Attaining the highest enlightenment and standing before the Buddha, Creating images and being born in a lotus flower.' The Buddha told Sumati: 'Bodhisattvas also have four practices that enable them to gain supernatural powers and travel from one Buddha-land to another. What are these four? First, upon seeing others perform meritorious deeds, not interrupting them; second, upon seeing others preach the Dharma, not stopping them; third, always lighting lamps in stupas and temples; fourth, seeking samadhi (meditative concentration). These are the four practices. Through these four practices, Bodhisattvas can gain supernatural powers and travel from one Buddha-land to another.' The Buddha then spoke in verse: 'Performing meritorious deeds and giving the Dharma, Hearing the scriptures and not stopping them, Always lighting lamps in Buddhist temples, Entering samadhi and traveling throughout all lands.' The Buddha told Sumati: 'Bodhisattvas also have four practices that enable them to have no enemies and not be envied by others. What are these four? First, having no flattering heart towards good teachers and friends; second, not being stingy or greedy, and not envying others' possessions; third, upon seeing others give alms, rejoicing and praising them; fourth, upon seeing the actions of Bodhisattvas, not slandering them. These are the four practices. Through these four practices, Bodhisattvas constantly practice these actions and have no enemies and are not envied by others.' The Buddha then spoke in verse: 'Towards good friends, having no flattering heart, Not being stingy or greedy with others' possessions, Upon seeing others give alms, rejoicing and praising them, Practicing the Bodhisattva path, having no enemies.' The Buddha told Sumati: 'Bodhisattvas also have four practices that enable them to gain inexhaustible eloquence. What are these four? First, upon hearing the Dharma, not becoming weary; second, upon hearing the Dharma, not slandering it; third, not looking down upon those who have just begun to aspire to Bodhi; fourth, not slandering the Dharma spoken by others. These are the four practices. Through these four practices, Bodhisattvas can gain inexhaustible eloquence.' The Buddha then spoke in verse: 'Upon hearing the Dharma, not becoming weary, Upon hearing the Dharma, not slandering it, Not looking down upon those who have just begun to aspire to Bodhi, Not slandering the Dharma spoken by others.'
薩復有四事法，其所語言，聞者信從踴躍受行。何等為四？一者口之所說心亦無異，二者于善知識常有至誠，三者聞人說法心不是非，四者若見他人請令說法不求其短；是為四法。菩薩用是四事故，其所語言，聞者信從踴躍受行。」佛於是說偈言：
「如所念言亦爾， 于善友有至誠， 聞講法不求短， 若說經心喜踴。」
佛語須摩提：「菩薩復有四事法，得無殃罪，所作善行疾得凈住。何等為四？一者心意所念常志於善，二者常持戒三昧智慧，三者初發菩薩意便起一切智多所度脫，四者常有大慈愍於一切；是為四法。菩薩用是四事故，得無殃罪疾得凈住。」佛於是說偈言：
「常志善念廣度， 戒等定不離慧， 當教人一切智， 行慈意得凈住。」
佛語須摩提：「菩薩復有四事法，魔不能得其便。何者為四？一者常念于佛，二者常精進，三者常唸經法，四者常立功德；是為四法。菩薩用是四事故，魔不能得其便。」佛於是說偈言：
「常凈意念于佛， 志精進在深法， 自勖勉立功德， 魔用是不得便。」
佛語須摩提：「菩薩復有四事法，臨壽終時，佛在前立為說經法，令其不墮苦痛之處。何等為四？一者為一切人故，具滿諸愿；二者若人佈施諸不足者念欲足之
【現代漢語翻譯】 現代漢語譯本： 舍利弗（Sariputra）又具有四種法，他所說的話，聽的人都會信服並歡喜地接受奉行。是哪四種呢？第一，口中所說與心中所想沒有差異；第二，對於善知識（kalyanamitra）常懷至誠之心；第三，聽聞他人說法時，心中不作是非評判；第四，如果看到他人請求說法，不挑剔其缺點。這就是四種法。菩薩因為這四種法，所以他所說的話，聽的人都會信服並歡喜地接受奉行。」佛陀於是說了偈語： 『如同心中所想，口中也如此說， 對善友懷有至誠之心， 聽聞講法不挑剔缺點， 如果講經，心中歡喜踴躍。』 佛陀告訴須摩提（Sumati）說：『菩薩又具有四種法，可以得到無罪，所做的善行能夠迅速達到清凈的境界。是哪四種呢？第一，心中所想的常是志向于善；第二，常持戒、三昧（samadhi，禪定）、智慧；第三，初發菩薩心時，便發起一切智（sarvajna，佛陀的智慧），廣度眾生；第四，常懷大慈悲之心，憐憫一切眾生。這就是四種法。菩薩因為這四種法，可以得到無罪，迅速達到清凈的境界。』佛陀於是說了偈語： 『常志於善念，廣度眾生， 戒律禪定不離智慧， 應當教導他人一切智， 行慈悲心，得清凈住。』 佛陀告訴須摩提說：『菩薩又具有四種法，魔不能夠找到機會來擾亂他。是哪四種呢？第一，常唸佛；第二，常精進；第三，常唸經法；第四，常立功德。這就是四種法。菩薩因為這四種法，魔不能夠找到機會來擾亂他。』佛陀於是說了偈語： 『常以清凈心念佛， 志向精進于深奧的佛法， 自我勉勵建立功德， 魔因此無法得逞。』 佛陀告訴須摩提說：『菩薩又具有四種法，臨終時，佛會出現在他面前為他說法，使他不墮入痛苦之處。是哪四種呢？第一，爲了所有的人，圓滿他們的願望；第二，如果有人佈施，對於那些不足的人，想著要滿足他們。
【English Translation】 English version: Sariputra also has four dharmas, and those who hear his words will believe and joyfully accept and practice them. What are the four? First, what he says with his mouth is no different from what he thinks in his heart; second, he always has sincerity towards good teachers (kalyanamitra); third, when he hears others preach, he does not judge right or wrong in his heart; fourth, if he sees others asking for teachings, he does not seek their faults. These are the four dharmas. Because of these four dharmas, what the Bodhisattva says will be believed and joyfully accepted and practiced by those who hear it.」 The Buddha then spoke in verse: 『As is thought in the mind, so is spoken, Towards good friends, have sincerity, When hearing the Dharma, do not seek faults, If speaking the sutras, the heart rejoices.』 The Buddha said to Sumati: 『The Bodhisattva also has four dharmas, by which he obtains no sin, and the good deeds he does quickly attain a pure state. What are the four? First, what he thinks in his heart is always directed towards good; second, he always upholds precepts, samadhi (meditation), and wisdom; third, when he first generates the Bodhi mind, he then generates all-knowing wisdom (sarvajna, the wisdom of the Buddha) to liberate many beings; fourth, he always has great compassion and pity for all beings. These are the four dharmas. Because of these four dharmas, the Bodhisattva obtains no sin and quickly attains a pure state.』 The Buddha then spoke in verse: 『Always aspire to good thoughts, widely liberate, Precepts, samadhi, and wisdom are inseparable, Should teach others all-knowing wisdom, Practicing compassion, one attains a pure state.』 The Buddha said to Sumati: 『The Bodhisattva also has four dharmas, by which Mara cannot find an opportunity to disturb him. What are the four? First, he always contemplates the Buddha; second, he is always diligent; third, he always contemplates the sutras; fourth, he always establishes merit. These are the four dharmas. Because of these four dharmas, Mara cannot find an opportunity to disturb him.』 The Buddha then spoke in verse: 『Always with a pure mind contemplate the Buddha, Aspire to diligence in the profound Dharma, Self-exhort to establish merit, Mara cannot find an opportunity.』 The Buddha said to Sumati: 『The Bodhisattva also has four dharmas, by which, when he is about to die, the Buddha will appear before him and preach the Dharma, so that he will not fall into a place of suffering. What are the four? First, for the sake of all people, he fulfills all their wishes; second, if someone gives alms, he thinks of satisfying those who are lacking.
；三者見人雜施若有短少便裨助之；四者常念供養於三寶；是為四法。菩薩用是四事故，臨壽終時即見諸佛，皆在前立為說經法，不令其人墮苦痛處。」佛於是說偈言：
「為一切滿所愿， 無極哀勸足檀， 以雜施致黠慧， 供三寶得致佛。」
爾時須摩提白佛言：「唯世尊！所說四十事，我當奉行令不缺減，悉使具足不違一事；若失一義，我為斷佛劫法減眾弟子。」
是時大目揵連在大會中坐，即問須摩提：「此四十事，大士所行菩薩所為甚亦難，當如汝小女何能辦之？」
時須摩提答目連言：「假令我今審實能行此四十事者，三千大千國土皆當爲我六反震動，雨于天華，諸音樂器不鼓自鳴。」須摩提適發是言，應時三千大千國土六反震動，即雨天華，樂器皆鳴。女語目連：「是則證明我之至誠，若有未來起菩薩意者亦當如是。我后不久亦當如如來、無所著、等正覺。信如我言無有虛者，其在眾會皆當一等悉作金色。」尋如所語輒作金色。
於是目連即從坐起，整衣服，下右膝，叉手為佛稽首作禮，前白佛言：「今諸一切初發大意為菩薩者，我當自歸為之作禮。所以者何？八歲女子感應如此，豈況高士摩訶薩乎？」
是時座中有大菩薩，名文殊師利，謂須摩提言：「於何
【現代漢語翻譯】 現代漢語譯本：第三，看到別人佈施時，如果有所短缺，就加以幫助；第四，常常思念供養佛、法、僧三寶；這就是四種方法。菩薩因為這四種行為，在臨終時就能見到諸佛，諸佛都會在他們面前說法，不讓他們墮入痛苦的地方。」佛陀於是說了偈語： 『爲了滿足一切願望，無限慈悲勸導佈施，以雜施獲得智慧，供養三寶得以成佛。』 當時，須摩提對佛說：『世尊！您所說的四十件事，我一定會奉行，不會缺少，全部做到，不會違背一件。如果我失去其中一個意義，我就算是斷絕佛的教法，減少眾弟子。』 這時，大目犍連在大會中坐著，就問須摩提：『這四十件事，是大士所行，菩薩所為，非常困難，你一個小女孩怎麼能做到呢？』 當時，須摩提回答目連說：『如果我真的能夠實行這四十件事，三千大千世界都會為我六次震動，天降花雨，各種樂器不敲自鳴。』須摩提剛說完這話，當時三千大千世界就六次震動，天降花雨，樂器都鳴響。女孩對目連說：『這就證明我的至誠，如果有未來發菩薩心的人，也應當如此。我不久之後也會像如來、無所著、等正覺一樣。相信我的話沒有虛假，在場的所有人都會變成金色。』隨即就像她所說的那樣，都變成了金色。 於是，目連立刻從座位上站起來，整理衣服，右膝跪地，合掌向佛稽首作禮，上前對佛說：『現在所有初發大心成為菩薩的人，我都應當歸依他們，為他們作禮。為什麼呢？一個八歲的女孩感應如此，何況是高士摩訶薩呢？』 這時，座中有一位大菩薩，名叫文殊師利（Manjusri，智慧的象徵），對須摩提說：『你在哪裡
【English Translation】 English version: 'Third, when seeing others giving alms, if there is any deficiency, they assist them; fourth, they constantly contemplate offering to the Three Jewels (Buddha, Dharma, Sangha); these are the four practices. Because of these four actions, Bodhisattvas, when approaching the end of their lives, will see all the Buddhas, who will stand before them and preach the Dharma, preventing them from falling into places of suffering.' Then the Buddha spoke in verse: 'To fulfill all wishes, boundless compassion encourages giving, through miscellaneous giving, one attains wisdom, by offering to the Three Jewels, one attains Buddhahood.' At that time, Sumati (a Bodhisattva) said to the Buddha, 'World Honored One! The forty practices you have spoken of, I will uphold and not diminish, I will fulfill them all, not violating a single one. If I lose even one of these meanings, I would be cutting off the Buddha's teachings and diminishing the disciples.' Then, Mahamogallana (one of the Buddha's chief disciples) was sitting in the assembly, and he asked Sumati, 'These forty practices are what great beings do, what Bodhisattvas do, they are very difficult, how can you, a little girl, accomplish them?' At that time, Sumati replied to Mogallana, 'If I can truly practice these forty things, the three thousand great thousand worlds will shake six times for me, rain heavenly flowers, and all musical instruments will play without being struck.' As soon as Sumati spoke these words, the three thousand great thousand worlds shook six times, heavenly flowers rained down, and the musical instruments all played. The girl said to Mogallana, 'This proves my sincerity, and if there are those in the future who generate the Bodhi mind, they should be like this as well. Soon I will also be like the Tathagata (Buddha), without attachment, and attain perfect enlightenment. Believe my words, there is no falsehood in them, and everyone in this assembly will become golden.' Immediately, as she had said, they all became golden. Then, Mogallana immediately rose from his seat, adjusted his robes, knelt on his right knee, clasped his hands, bowed his head to the Buddha, and said to the Buddha, 'Now, all those who have initially generated the great mind to become Bodhisattvas, I should take refuge in them and bow to them. Why is that? An eight-year-old girl has such a response, how much more so for a great being, a Mahasattva?' At that time, there was a great Bodhisattva in the assembly named Manjusri (symbol of wisdom), who said to Sumati, 'Where do you
法住，所現感應乃如是乎？」
須摩提答言：「諸法不可計數亦無所住，而仁問我住於何法？仁作是問，不如不問。」
文殊師利問須摩提言：「此語言何乃致斯乎？」
須摩提報文殊師利言：「不于諸法有所住，亦無所疑，亦不言是非。」
文殊師利問須摩提言：「如來本不作行乎？」
須摩提報言：「譬如月影現於水中，若夢野馬深山之響，如來本行亦如是也。」
文殊師利問須摩提：「如仁所說，合會是事為能得佛不？」
須摩提報言：「云何仁者謂癡黠行三事異乎？不為異也，一切諸法皆合。所以者何？若正法若不正法，適無所住亦無所取，亦無所放，空無有色。」
文殊師利復問須摩提：「解是義者為有幾人？」
須摩提報言：「夫作幻者恣意所化寧有限無？幻師所化猶尚無限，信解此法亦如是也。」
文殊師利問須摩提言：「如我無化無幻，起行何法而與道合？」
須摩提報言：「如仁所說致為大快，一切法處亦不有，亦不不有，至於如來無合無散。」
文殊師利聞彼所說甚悅贊善，文殊師利白佛言：「甚善須摩提所說微妙，大可怪也，乃能深入逮得法忍，發意已來為幾何乎？」
佛語文殊師利：「是須摩提發無上平
【現代漢語翻譯】 現代漢語譯本：『法性常住，所顯現的感應是這樣的嗎？』 須摩提回答說：『一切法都不可計數，也沒有固定的住所，而您問我住在什麼法上？您這樣問，不如不問。』 文殊師利問須摩提說：『這話是什麼意思呢？』 須摩提回答文殊師利說：『不執著于任何法，也沒有任何疑惑，也不說對錯。』 文殊師利問須摩提說：『如來本來不做任何行為嗎？』 須摩提回答說：『譬如月亮的影子顯現在水中，又如夢中的野馬和深山的迴響，如來的本行也是如此。』 文殊師利問須摩提：『如您所說，將這些事合在一起就能成佛嗎？』 須摩提回答說：『為什麼您認為愚癡、聰慧和行為這三件事是不同的呢？它們不是不同的，一切法都是統一的。為什麼呢？無論是正法還是不正法，都不執著，也不取捨，也不放棄，空無實體。』 文殊師利又問須摩提：『理解這個道理的人有多少呢？』 須摩提回答說：『一個變幻的人隨意變幻，難道有限制嗎？變幻的人所變幻的尚且無限，相信並理解這個法的人也是如此。』 文殊師利問須摩提說：『如果我沒有變幻，也沒有虛幻，那麼修行什麼法才能與道相合呢？』 須摩提回答說：『您說得太好了，一切法既不是存在，也不是不存在，至於如來，既沒有聚合也沒有分散。』 文殊師利聽了須摩提所說，非常高興，讚歎說：『太好了，須摩提所說的非常微妙，真是太不可思議了，竟然能如此深入地領悟到法忍，從發心到現在有多久了？』 佛告訴文殊師利說：『這位須摩提發無上平等心已經很久了。』
【English Translation】 English version: 'Is the nature of Dharma abiding, and are the manifested responses thus?' Sumati replied, 'All dharmas are uncountable and have no fixed abode. Why do you ask me about abiding in which dharma? Such a question is better left unasked.' Manjushri asked Sumati, 'What is the meaning of these words?' Sumati replied to Manjushri, 'Not abiding in any dharma, having no doubts, and not speaking of right or wrong.' Manjushri asked Sumati, 'Does the Tathagata inherently not perform any actions?' Sumati replied, 'It is like the moon's reflection in water, or like a dream of wild horses and echoes in deep mountains. The Tathagata's inherent actions are also like this.' Manjushri asked Sumati, 'As you say, can one attain Buddhahood by combining these things?' Sumati replied, 'Why do you consider ignorance, wisdom, and actions as three different things? They are not different; all dharmas are unified. Why? Whether it is the right dharma or the wrong dharma, one does not cling, does not grasp, and does not abandon. It is empty and without substance.' Manjushri further asked Sumati, 'How many people understand this meaning?' Sumati replied, 'Does a magician who creates illusions at will have any limitations? The illusions created by a magician are limitless, and so is the faith and understanding of this dharma.' Manjushri asked Sumati, 'If I have no illusions and no transformations, what dharma should I practice to align with the Way?' Sumati replied, 'What you say is excellent. All dharmas are neither existent nor non-existent. As for the Tathagata, there is neither gathering nor scattering.' Manjushri, hearing what Sumati said, was very pleased and praised him, saying, 'Excellent, what Sumati said is very subtle and truly incredible. He has been able to deeply understand the forbearance of Dharma. How long has it been since he first aspired to enlightenment?' The Buddha told Manjushri, 'This Sumati has long ago aspired to the supreme equality.'
等度意等住已來，積不可計，先仁之前三十億劫，仁乃于彼發無上正等度意，適甫乃入無所從生法忍，是仁本造發意時師。」
文殊師利聞佛所說則前作禮，白鬚摩提言：「唯別久遠今乃講侍，與師相見得受法誨。」
須摩提報言：「莫作是念。用何等故？無所從生法忍，亦無所念亦無有師。」
文殊師利問言：「云何不轉女人身？」
須摩提報言：「於是無所得。所以者何？法無男無女，今者我當斷仁所疑。」
文殊師利言：「善哉！樂欲聞之。」
須摩提謂文殊師利言：「如今我后亦當逮如來、無所著、等正覺、成慧行、安定、世間父、無上士、道法御、天人師、佛、天中天，如是審諦，我今便當變為男子。」適作是語，便成男子，頭髮即墮袈裟著身，便為沙彌。
須摩提復謂文殊師利言：「審我來世當作佛時，使我國中莫有三事。何等為三？一者魔事，二者地獄，三者女人態。若我至誠，我身當如年三十沙門。」時須摩提，適作是語，形體顏色如年三十。
時須摩提謂文殊師利言：「我作佛時，令我國人皆作金色，城郭及地周匝七寶，有七寶樹令八種行，七寶池水四邊中外皆生七寶雜色蓮華及諸雜寶，不多不少皆悉停等。」須摩提言：「如仁之國，我之剎土
【現代漢語翻譯】 現代漢語譯本：佛陀說：『須摩提（Sumati，意為善意）菩薩，你從發菩提心到安住於此，所經歷的時間不可計數。在先前的三十億劫之前，你便已發起了無上正等覺之心。你剛剛才證入無所從生法忍（anutpattika-dharma-ksanti，對諸法不生不滅的領悟），而我正是你最初發菩提心時的老師。』 文殊師利（Manjusri，意為妙吉祥）菩薩聽聞佛陀所說，便向前作禮，對須摩提菩薩說：『我只是在很久之後才來侍奉您，今天能與老師相見，並接受您的教誨。』 須摩提菩薩回答說：『不要這樣想。為什麼呢？因為證入無所從生法忍，既沒有念頭，也沒有老師。』 文殊師利菩薩問道：『為什麼您不轉為男身呢？』 須摩提菩薩回答說：『對於此，我無所得。為什麼呢？因為法中沒有男女之分。現在我將為你解除疑惑。』 文殊師利菩薩說：『太好了！我非常樂意聽聞。』 須摩提菩薩對文殊師利菩薩說：『將來我也會證得如來（Tathagata，佛的稱號）、無所著（Asakta，不執著）、等正覺（Samyaksambuddha，正等正覺）、成就智慧之行、安住于正定、成為世間的父親、無上士（Anuttara，無上）、調御丈夫（Purisadamyasarathi，調御丈夫）、天人師（Sasta devamanusyanam，天人導師）、佛（Buddha，覺悟者）、天中天（Devatideva，天中之天）。如此真實不虛，我現在就將變為男子。』說完這話，須摩提菩薩立刻變成男子，頭髮隨即脫落，袈裟披在身上，成為沙彌（Sramanera，出家男子）。 須摩提菩薩又對文殊師利菩薩說：『我發願，當我來世成佛時，我的國土中將沒有三件事。是哪三件事呢？第一是魔事，第二是地獄，第三是女人之身。如果我的願望真實不虛，我的身體應當像三十歲的沙門。』須摩提菩薩說完這話，形體顏色就如同三十歲一般。 這時，須摩提菩薩對文殊師利菩薩說：『我成佛時，要使我國的人都呈現金色，城郭和土地周圍都以七寶裝飾，有七寶樹，樹上生出八種行道，七寶池水中，四邊內外都生長著七寶雜色蓮花和各種珍寶，不多不少，都完全相等。』須摩提菩薩說：『就像你的國土一樣，我的剎土』
【English Translation】 English version: The Buddha said, 'Sumati (meaning 'good intention'), the Bodhisattva, the time you have spent from generating the Bodhi mind to dwelling here is immeasurable. Thirty billion kalpas before your previous life, you generated the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment). You have just now entered the Anutpattika-dharma-ksanti (the acceptance of the non-arising of all dharmas), and I was your teacher when you first generated the Bodhi mind.' Manjusri (meaning 'gentle glory'), the Bodhisattva, upon hearing what the Buddha said, bowed down and said to Sumati Bodhisattva, 'I have only come to serve you after a long time. Today, I am able to meet my teacher and receive your teachings.' Sumati Bodhisattva replied, 'Do not think like that. Why? Because in the acceptance of the non-arising of all dharmas, there is neither thought nor teacher.' Manjusri Bodhisattva asked, 'Why do you not transform into a male body?' Sumati Bodhisattva replied, 'In this, there is nothing to be obtained. Why? Because in the Dharma, there is no male or female. Now, I will resolve your doubts.' Manjusri Bodhisattva said, 'Excellent! I am very eager to hear it.' Sumati Bodhisattva said to Manjusri Bodhisattva, 'In the future, I will also attain Tathagata (the title of a Buddha), Asakta (non-attachment), Samyaksambuddha (perfect enlightenment), accomplish the practice of wisdom, dwell in stability, become the father of the world, Anuttara (supreme), Purisadamyasarathi (tamer of men), Sasta devamanusyanam (teacher of gods and humans), Buddha (the awakened one), Devatideva (god of gods). As this is truly so, I will now transform into a male.' As soon as he said this, Sumati Bodhisattva immediately transformed into a male, his hair fell off, a kasaya (monk's robe) appeared on his body, and he became a Sramanera (novice monk). Sumati Bodhisattva then said to Manjusri Bodhisattva, 'I vow that when I become a Buddha in the future, there will be no three things in my land. What are these three things? First, demonic affairs; second, hell; and third, the female form. If my vows are true, my body should be like that of a thirty-year-old Sramana (monk).' As soon as Sumati Bodhisattva said this, his form and appearance became like that of a thirty-year-old. At this time, Sumati Bodhisattva said to Manjusri Bodhisattva, 'When I become a Buddha, I will make the people of my land all golden in color, the cities and land will be adorned with seven treasures, there will be seven-treasure trees, and eight paths will grow on the trees. In the seven-treasure ponds, seven-treasure lotuses of various colors and various treasures will grow on all sides, inside and out, neither more nor less, all completely equal.' Sumati Bodhisattva said, 'Just like your land, my Buddha-land'
亦當如是。如我至誠者，今在會者當作金色。」適作是語，應時眾座皆作金色。
時持地神即從地出，化作天身舉聲稱揚，嘆須摩提，三言：「摩訶須摩提菩薩摩訶薩得作佛時，國土所有七寶池水樹及華實，皆當如是。」
於是佛謂文殊師利：「是須摩提菩薩摩訶薩不久當得佛，號寶德合吉祥如來、無所著、等正覺、成慧行、安定、世間父、無上士、道法御、天人師、佛、天中天。」
佛說是經、授須摩提莂時，三十億人發無上平等度意者，皆得立不退轉；六萬天子悉得諸法法眼生。
座中有五百菩薩，聞文殊師利所言甚深，意用不解中欲墮落，見須摩提所說真誠尋皆有應，即解身衣以用上佛，亦不諛諂無所希望，持是功德用自堅固，于無上平等度意，即得住不退轉地，超九十劫，不復生死。時佛授與五百人決：「卻後十劫，劫名無塵垢，佛號固受如來、無所著、等正覺，是五百人等當生彼國，國名焰氣，當同一劫俱得作佛，皆同一字，號莊飾預知人意如來、無所著、等正覺。」
佛謂文殊師利：「乃如是經多所饒益，如是不乎？若今最後有菩薩摩訶薩及沙門，若善男子善女人等，求菩薩道奉行六度無極，未曉善權方便，不如書持是經諷誦讀轉，復教人常念其中事，諸欲聞者廣為解說
【現代漢語翻譯】 現代漢語譯本：也應當像這樣。像我這樣至誠的人，現在在法會中的人應當都變成金色。』剛說完這話，當時在座的所有人都變成了金色。 這時，持地神（守護大地的神）立即從地裡出來，化作天人的身形，高聲稱讚，讚歎須摩提（菩薩名），說了三遍：『摩訶須摩提菩薩摩訶薩（偉大的須摩提菩薩）成佛時，國土中所有的七寶池、水、樹木以及花朵果實，都應當像這樣。』 於是，佛告訴文殊師利（菩薩名）：『這位須摩提菩薩摩訶薩不久將成佛，佛號為寶德合吉祥如來（如來是佛的稱號之一）、無所著（不受任何事物束縛）、等正覺（達到與佛同等的覺悟）、成就智慧修行、安定、世間之父、無上士（最偉大的人）、引導眾生修行佛法的導師、天人師（天界和人間的導師）、佛、天中天（天界中最尊貴者）。』 佛陀宣說這部經，併爲須摩提授記時，有三十億人發起了無上平等度（普度眾生）的意願，都達到了不退轉的境界；六萬天子都獲得了諸法法眼（洞察一切事物本質的智慧）的生起。 在座的五百位菩薩，聽到文殊師利所說的甚深道理，心中不理解，想要退墮，看到須摩提所說的真誠話語都得到了應驗，立即脫下身上的衣服用來供養佛，也沒有諂媚奉承，沒有任何希望，以這樣的功德來堅定自己的道心，對於無上平等度（普度眾生）的意願，立即安住于不退轉的境界，超越了九十劫（極長的時間），不再受生死輪迴之苦。當時，佛陀為這五百人授記：『在十劫之後，劫名為無塵垢，佛號為固受如來、無所著、等正覺，這五百人將往生到那個佛國，國名為焰氣，將在同一劫一起成佛，佛號都相同，名為莊飾預知人意如來、無所著、等正覺。』 佛告訴文殊師利：『像這樣的經典，能帶來如此多的利益，不是嗎？如果現在末世有菩薩摩訶薩以及沙門（出家修行者），或者善男子善女人等，求菩薩道，奉行六度無極（佈施、持戒、忍辱、精進、禪定、智慧），還不瞭解善巧方便，不如書寫受持這部經典，諷誦讀誦，並且教導他人常常唸誦其中的內容，對於想要聽聞的人，廣泛地為他們解說。』
【English Translation】 English version: 'It should be like this as well. Those who are as sincere as I am, those present at this assembly should all become golden.' As soon as these words were spoken, all those in the assembly immediately became golden. At that time, the Earth-Holding Deity (a deity who protects the earth) immediately emerged from the earth, transformed into a celestial being, and loudly praised, extolling Sumati (a Bodhisattva's name), saying three times: 'When Mahasumati Bodhisattva Mahasattva (the great Sumati Bodhisattva) attains Buddhahood, all the seven-jeweled ponds, water, trees, and flowers and fruits in his land should be like this.' Then, the Buddha said to Manjushri (a Bodhisattva's name): 'This Sumati Bodhisattva Mahasattva will soon attain Buddhahood, and his Buddha name will be Baodehe Jixiang Tathagata (Tathagata is one of the titles of a Buddha), Unattached (not bound by anything), Samyak-sambuddha (achieving the same enlightenment as the Buddha), Accomplished in Wisdom Practice, Stable, Father of the World, Unsurpassed One (the greatest person), Guide of the Dharma, Teacher of Gods and Humans (teacher of both the celestial and human realms), Buddha, Supreme Among the Gods (the most honored among the gods).' When the Buddha spoke this sutra and gave the prediction to Sumati, thirty billion people generated the intention of unsurpassed equality (universal salvation), and all attained the state of non-retrogression; sixty thousand celestial beings all gained the Dharma Eye (the wisdom to see the true nature of all things). Among those present, five hundred Bodhisattvas, upon hearing the profound words of Manjushri, felt confused and were about to fall back, but seeing that the sincere words of Sumati were all fulfilled, they immediately took off their clothes to offer to the Buddha, without flattery or any expectation, and with this merit, they strengthened their resolve. Regarding the intention of unsurpassed equality (universal salvation), they immediately attained the state of non-retrogression, transcending ninety kalpas (extremely long periods of time), and were no longer subject to the suffering of birth and death. At that time, the Buddha gave a prediction to these five hundred people: 'After ten kalpas, the kalpa will be named Dustless, and the Buddha will be named Gusou Tathagata, Unattached, Samyak-sambuddha. These five hundred people will be born in that Buddha land, named Flame Qi, and will all attain Buddhahood in the same kalpa, with the same Buddha name, which will be Zhuangshi Yuzhirenyi Tathagata, Unattached, Samyak-sambuddha.' The Buddha said to Manjushri: 'Is it not true that such a sutra brings so much benefit? If in this final age there are Bodhisattva Mahasattvas and Shramanas (monastic practitioners), or good men and good women, who seek the Bodhisattva path, practice the Six Paramitas (generosity, morality, patience, diligence, meditation, and wisdom), and do not yet understand skillful means, it would be better to write and uphold this sutra, recite and chant it, and teach others to constantly contemplate its contents, and for those who wish to hear it, explain it widely to them.'
。」
佛復語文殊師利：「前所不聞、本所不行如是輩菩薩者當念習持。所以者何？譬如轉輪聖王治於世間，當時至竟七寶不為缺減，其王壽終七寶為散。如是文殊師利！若佛經道住於世間者，佛七覺意終不為滅；若佛法滅，覺意諸法皆為之盡。」
佛謂文殊師利：「當求無數方便，具索諸經勤學書持，為他人說教授一切，廣解其義常當精進。是為法教，若善男子善女人慾求道者，莫中有悔。」
佛說經已，須摩提菩薩、文殊師利菩薩、大目揵連等，諸天及人，其在會者阿修羅、揵沓和、持世者，皆歡喜樂聞。
佛說須摩提菩薩經
【現代漢語翻譯】 現代漢語譯本 佛陀又對文殊師利（Manjusri）說：『對於那些以前沒有聽聞過、本來沒有修習過這類菩薩行的人，應當憶念並學習奉持。這是什麼原因呢？譬如轉輪聖王（Chakravartin）統治世間，當他統治時，七寶（saptaratna）始終不會缺少，但當他壽命終結時，七寶就會散失。文殊師利啊！如果佛陀的教法住世，佛陀的七覺意（sapta bodhyanga）就永遠不會滅失；如果佛法滅亡，覺意等諸法也都會隨之消盡。』 佛陀對文殊師利說：『應當尋求無數方便，廣泛蒐集各種經典，勤奮學習、書寫和受持，為他人宣說，教導一切眾生，廣泛解釋其中的含義，並且要常常精進。這就是佛法的教導，如果善男子、善女人想要尋求佛道，就不要有任何後悔。』 佛陀說完這部經后，須摩提菩薩（Sumati）、文殊師利菩薩、大目犍連（Mahamaudgalyayana）等，以及諸天和人，還有在法會中的阿修羅（Asura）、乾闥婆（Gandharva）、持世者（Dhrtarastra），都歡喜地聽聞佛法。 佛說《須摩提菩薩經》
【English Translation】 English version The Buddha then said to Manjusri: 'Those Bodhisattvas who have not heard of or practiced such things before should remember and learn to uphold them. Why is this so? For example, when a Chakravartin (universal monarch) rules the world, the seven treasures (saptaratna) are never lacking during his reign, but when his life ends, the seven treasures are scattered. Manjusri! If the Buddha's teachings remain in the world, the Buddha's seven factors of enlightenment (sapta bodhyanga) will never perish; if the Dharma perishes, the factors of enlightenment and all other dharmas will also come to an end.' The Buddha said to Manjusri: 'You should seek countless skillful means, widely collect various scriptures, diligently study, write, and uphold them, preach them to others, teach all beings, widely explain their meanings, and always be diligent. This is the teaching of the Dharma. If good men and good women wish to seek the path, they should have no regrets.' After the Buddha finished speaking this sutra, Sumati Bodhisattva, Manjusri Bodhisattva, Mahamaudgalyayana, and others, as well as the gods and humans, and those in the assembly, including Asuras, Gandharvas, and Dhrtarastra, all joyfully listened to the Dharma. The Buddha Speaks the Sutra of Sumati Bodhisattva