T12n0335_佛說須摩提菩薩經

大正藏第 12 冊 No. 0335 佛說須摩提菩薩經

No. 335 [Nos. 310(30), 334, 336]

佛說須摩提菩薩經

姚秦三藏鳩摩羅什譯

聞如是：

一時佛在羅閱祇耆阇崛山中，與大比丘眾千二百五十人、菩薩萬人俱。

爾時羅閱祇大國有長者，號曰優迦。優迦有女，名須摩提，厥年八歲，歷世奉敬過去無數百千諸佛，積累功德不可勝計。時須摩提，從羅閱祇大國出詣耆阇崛山，行到佛所前，以頭面稽首佛足，禮畢即卻在一面，以一心而往，叉手白佛：「愿欲有所問，唯多陀竭以方便解脫我之所疑。」

時佛默然，即知女意。佛語須摩提：「恣所欲問，多陀竭今當爲汝具解說之，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問禮事諸佛？云何得無仇怨、無侵嫉者？云何所說語言，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。」

是時佛語須

【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，古印度城市名）的耆阇崛山（Gṛdhrakūṭa，又名靈鷲山）中，與一千二百五十位大比丘和一萬位菩薩在一起。當時，羅閱祇大國有一位長者，名叫優迦（Ugga）。優迦有一個女兒，名叫須摩提（Sumati），她八歲。她過去世曾供奉無數百千諸佛，積累了不可勝數的功德。當時，須摩提從羅閱祇大國出來，前往耆阇崛山，走到佛陀面前，以頭面頂禮佛足，禮畢後退到一旁，一心合掌向佛陀說道：『我希望有所請問，唯愿多陀竭（Tathāgata，如來）以方便法解脫我的疑惑。』當時，佛陀默然，即刻知曉了她的心意。佛陀對須摩提說：『你儘管問吧，多陀竭現在將為你詳細解說，一一分別，讓你歡喜。』須摩提問佛陀說：『菩薩如何才能讓所生之處的人們都常歡喜？如何才能獲得大富，擁有常多的財寶？如何才能不被他人所離散？如何才能不在母胎中，常得化生於千葉蓮花中，在法王（Dharmaraja，佛陀）前？如何才能獲得神足通，從不可計數的億剎土去到彼處，問禮諸佛？如何才能沒有仇怨、沒有侵嫉者？如何才能所說之言，聽者信從，踴躍奉行？如何才能沒有災殃罪過，所作善行無人能破壞？如何才能讓魔不能得其便？如何才能在臨終時，佛陀在面前為他說法，使他不墮入痛苦之處？我所問的就是這些。』這時，佛陀對須

【English Translation】 English version Thus have I heard: At one time, the Buddha was in Mount Gṛdhrakūṭa (Vulture Peak) in Rājagṛha (an ancient Indian 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. In her past lives, she had served countless hundreds of thousands of 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, stepped aside. With a focused mind, she joined her palms and said to the Buddha, 『I wish to ask some questions. May the Tathāgata (the Thus-Gone One) use expedient means to resolve my doubts.』 At that time, the Buddha remained silent, immediately understanding her intention. The Buddha said to Sumati, 『Ask whatever you wish. The Tathāgata will now explain it to you in detail, clarifying each point, so that you may be joyful.』 Sumati asked the Buddha, 『How can a Bodhisattva be born in a place where people are always joyful to see them? How can one obtain great wealth and have abundant treasures? How can one not be separated from others? How can one not be born from a mother's womb, but always be born transformed in a thousand-petaled lotus, before the Dharmaraja (the King of Dharma, the Buddha)? How can one obtain supernatural powers to travel from countless billions of Buddha-lands to pay respects to the Buddhas there? How can one be without enemies or those who are jealous? How can one's words be believed and joyfully followed by those who hear them? How can one be free from calamities and sins, and have one's good deeds be indestructible? How can one prevent Mara (the demon) from taking advantage? How can one, at the time of death, have the Buddha appear before them to preach the Dharma, so that they do not fall into a place of suffering? These are my questions.』 At that time, the Buddha said to Sumati,

摩提：「如汝所問多陀竭義，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，視怨家如善知識。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。是為四事。菩薩用是四事故，得大富有。」

佛於是說偈言：

「以時施無悔心，　　喜悅與無悕望，　所作施有勇慧，　　在所處常大富。」

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、導愚冥者使入佛道。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，不為他人之所別離。」

佛於是說偈言：

「不傳說斗彼此，　　導愚冥護正法，　勸進人

【現代漢語翻譯】現代漢語譯本須摩提（Sumati）：『如你所問關於多陀竭（Tathagata，如來）的意義，問得好啊！太好了！竟然是這樣嗎？如果你想聽，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，開始聆聽。佛說：『菩薩有四種行為，人們見到都會歡喜。是哪四種呢？第一，不起嗔恨，看待怨敵如同善知識。第二，常懷慈悲之心對待一切眾生。第三，常求無上至要的佛法。第四，塑造佛的形象。這就是四種行為。菩薩因為這四種行為，人們見到他常常會歡喜。』佛於是說了偈語：『不起嗔恨毀壞根本，常行慈悲得到要法，塑造佛像身體潔凈，心懷歡喜人們樂見。』佛告訴須摩提：『菩薩還有四種行為，可以獲得大富。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。這就是四種行為。菩薩因為這四種行為，可以獲得大富。』佛於是說了偈語：『按時佈施無悔恨，喜悅給予不期望，所作佈施有勇慧，所到之處常富裕。』佛告訴須摩提：『菩薩還有四種行為，不會被他人離間。是哪四種呢？第一，不傳播惡言，挑撥離間。第二，引導愚昧無知的人進入佛道。第三，如果有毀壞正法的行為，要保護使之不絕。第四，勸勉眾人教導他們求佛，使他們堅定不移。這就是四種行為。菩薩因為這四種行為，不會被他人離間。』佛於是說了偈語：『不傳播挑撥離間，引導愚昧保護正法，勸勉人們

【English Translation】 English version Sumati: 'As you have asked about the meaning of Tathagata (the Thus-Gone One), well done! Excellent! Is it really so? If you wish to hear, listen carefully, receive attentively, and contemplate diligently! I shall explain it to you.' At that time, the woman immediately said, 'Very good, World Honored One! I am very eager to hear.' Thereupon, Sumati received the teaching and began to listen. The Buddha said, 'A Bodhisattva has four practices that cause people to rejoice upon seeing them. What are the four? First, not to arise anger, viewing enemies as good friends. Second, to always have a compassionate heart towards all beings. Third, to always seek the supreme and essential Dharma. Fourth, to create images of the Buddha. These are the four practices. Because of these four practices, people often rejoice upon seeing a Bodhisattva.' The Buddha then spoke in verse: 'Not arising anger destroys the root, always practicing compassion obtains the essential Dharma, creating Buddha images with a pure body, a joyful heart is pleasing to see.' The Buddha told Sumati, 'A Bodhisattva also has four practices that lead to great wealth. What are the four? First, to give alms at the right time. Second, to be even more joyful after giving. Third, not to regret giving. Fourth, not to seek reward after giving. These are the four practices. Because of these four practices, a Bodhisattva obtains great wealth.' The Buddha then spoke in verse: 'Giving at the right time without regret, giving with joy and without expectation, giving with courage and wisdom, one is always wealthy wherever one goes.' The Buddha told Sumati, 'A Bodhisattva also has four practices that prevent separation by others. What are the four? First, not to spread malicious words that cause discord. Second, to guide the ignorant into the path of the Buddha. Third, if there is destruction of the true Dharma, to protect it so that it does not cease. Fourth, to encourage people to seek Buddhahood, making them firm and unwavering. These are the four practices. Because of these four practices, a Bodhisattva is not separated by others.' The Buddha then spoke in verse: 'Not spreading discord, guiding the ignorant, protecting the true Dharma, encouraging people'

使求佛，　　終無能別離者。」

佛語須摩提：「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、細搗優缽華、波曇華、拘文華、分陀利華，令此四種末之如塵，使滿句蟲，持是供養世尊、若塔及舍利。二者、不令他人起恚意。三者、作佛像使坐蓮華上。四者、得最上覺便歡喜住。是為四法。菩薩用是四事故，化生千葉蓮華中立法王前。」

佛於是說偈言：

「施四華滿句蟲，　　除恚恨受法義，　得上覺立佛前，　　作形像生華中。」

佛語須摩提：「菩薩復有四事法得神足，從一佛國至一佛國。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，從一佛國復至一佛國。」

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，得無仇怨、無侵嫉者。何等為四？一者、于善知識無諭諂心。二者、不慳惜貪他人財物。三者、見人佈施助其喜。四者、見菩薩諸所作為不誹謗。是為四法。菩薩用是四事故，常行是行，得無仇怨、無侵嫉者。」

佛於是說偈言：

「于善友無諭諂，

【現代漢語翻譯】現代漢語譯本：『如果有人尋求佛果，最終也沒有任何事物能夠使他們分離。』

佛陀告訴須摩提（Sumati，意為善意）：『菩薩還有四種修行方法，可以讓他們化生於千葉蓮花之中，在法王（Dharmaraja，指佛）面前。是哪四種呢？第一，將優缽華（utpala，青蓮花）、波曇華（padma，紅蓮花）、拘文華（kumuda，白睡蓮）、分陀利華（pundarika，白蓮花）這四種花細細搗成如塵埃般的粉末，裝滿一個容器，用這些來供養世尊、佛塔以及舍利。第二，不讓其他人產生嗔恨之心。第三，製作佛像並使其坐在蓮花之上。第四，獲得無上正等正覺（anuttara-samyak-sambodhi，指佛的智慧）後心生歡喜。這就是四種方法。菩薩通過這四種修行，可以化生於千葉蓮花之中，在法王面前。』

佛陀於是說了偈語：

『用四種花裝滿容器，消除嗔恨接受佛法真義，獲得無上覺悟立於佛前，製作佛像化生於蓮花中。』

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，經常在佛塔寺廟中點燃燈火。第四，尋求三昧（samadhi，指禪定）。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：

『行善積德廣施佛法，聽聞佛經宣說不停止，常在佛寺點燃燈火，入三昧遍游諸佛國。』

佛陀告訴須摩提：『菩薩還有四種修行方法，可以獲得沒有仇敵、沒有嫉妒者的果報。是哪四種呢？第一，對於善知識（kalyanamitra，指良師益友）沒有諂媚之心。第二，不吝嗇貪圖他人的財物。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，經常實踐這些行為，可以獲得沒有仇敵、沒有嫉妒者的果報。』

佛陀於是說了偈語：

『對於善友沒有諂媚，

【English Translation】 English version: 'If one seeks Buddhahood, ultimately nothing can separate them.'

The Buddha said to Sumati (meaning 'good intention'): 'Bodhisattvas also have four practices that enable them to be born in a thousand-petaled lotus, before the Dharma King (Dharmaraja, referring to the Buddha). What are these four? First, finely grind the utpala (blue lotus), padma (red lotus), kumuda (white water lily), and pundarika (white lotus) flowers into a dust-like powder, fill a container with it, and use it to make offerings to the World Honored One, stupas, and relics. Second, do not cause others to develop anger. Third, create Buddha images and have them seated on lotuses. Fourth, after attaining the unsurpassed perfect enlightenment (anuttara-samyak-sambodhi, referring to the wisdom of the Buddha), dwell in joy. These are the four practices. Bodhisattvas, through these four practices, can be born in a thousand-petaled lotus, before the Dharma King.'

The Buddha then spoke in verse:

'Filling a container with four flowers, Eliminating anger and receiving the Dharma's meaning, Attaining supreme enlightenment and standing before the Buddha, Creating images and being born in a lotus.'

The Buddha said to Sumati: 'Bodhisattvas also have four practices that enable them to gain supernatural powers, traveling from one Buddha-land to another. What are these four? First, when seeing others perform meritorious deeds, do not interrupt them. Second, when seeing others preach the Dharma, do not stop them. Third, always light lamps in stupas and temples. Fourth, seek samadhi (referring to meditative concentration). These are the four practices. Bodhisattvas, through these four practices, can gain supernatural powers, traveling from one Buddha-land to another.'

The Buddha then spoke in verse:

'Performing meritorious deeds and giving the Dharma, Hearing the scriptures preached without ceasing, Always lighting lamps in Buddhist temples, Entering samadhi and traveling throughout all lands.'

The Buddha said to Sumati: 'Bodhisattvas also have four practices that enable them to be free from enemies and those who are jealous. What are these four? First, have no flattering intentions towards good spiritual friends (kalyanamitra, referring to virtuous teachers and friends). Second, do not be stingy or greedy for others' possessions. Third, when seeing others give alms, rejoice and praise them. Fourth, when seeing what Bodhisattvas do, do not slander them. These are the four practices. Bodhisattvas, through these four practices, constantly practice these behaviors, and can be free from enemies and those who are jealous.'

The Buddha then spoke in verse:

'Towards good friends, have no flattery,'

不慳惜他人物，　見人施助其喜，　　行菩薩無仇怨。」

佛語須摩提：「菩薩復有四事法，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、聞人說法不言是非。四者、若見他人，請令說經不求其短。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，　　于善友有誠信，　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，　常教人一切智，　　行慈意得凈住。」

佛語須摩提：「菩薩復有四事法，魔不能得其便。何等為四？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：

「常喜意念于佛，　　常精進在深法，　自勖勉立功德，　　魔用是不得便。」

佛語須

【現代漢語翻譯】現代漢語譯本：不吝惜自己的財物，也不貪求他人的財物，看到別人佈施幫助他人就心生歡喜，修行菩薩道沒有仇恨怨懟。佛陀告訴須摩提（須菩提，佛陀的十大弟子之一，以解空第一著稱）說：『菩薩還有四種法，他們所說的話，聽的人都會信服，並且歡喜地接受奉行。是哪四種呢？第一，口中所說與心中所想一致。第二，對於善知識（指能夠引導自己修行的人）常懷至誠之心。第三，聽別人說法時不挑剔是非。第四，如果看到別人，請他們講經說法，不求他們的過失。這就是四種法。菩薩因為這四種法，所以他們所說的話，聽的人都會信服，並且歡喜地接受奉行。』佛陀於是說了偈語：『如同心中所想的那樣說出來，對於善友要有誠信，聽聞講法不挑剔過失，如果講經說法就心生歡喜。』佛陀告訴須摩提說：『菩薩還有四種法，可以得到沒有罪過的果報，所做的善行能夠迅速達到清凈的境界。是哪四種呢？第一，心中所想的常常是善念。第二，常常持守戒律、禪定和智慧。第三，初發菩薩心時，就發起一切智（指佛陀的智慧），廣度眾生。第四，常常懷有大慈悲心憐憫一切眾生。這就是四種法。菩薩因為這四種法，所以能夠得到沒有罪過的果報，迅速達到清凈的境界。』佛陀於是說了偈語：『常常心懷善念廣度眾生，戒律禪定不離智慧，常常教導他人一切智，修行慈悲心意就能得到清凈的境界。』佛陀告訴須摩提說：『菩薩還有四種法，魔不能夠找到機會來擾亂他們。是哪四種呢？第一，常常憶念佛陀。第二，常常精進修行。第三，常常憶念經法。第四，常常建立功德。這就是四種法。菩薩因為這四種法，所以魔不能夠找到機會來擾亂他們。』佛陀於是說了偈語：『常常歡喜地憶念佛陀，常常精進于甚深的佛法，自我勉勵建立功德，魔就不能夠找到機會來擾亂他們。』佛陀告訴須

【English Translation】 English version: Not being stingy with one's own possessions, nor coveting those of others, rejoicing when seeing others give and help, practicing the Bodhisattva path without hatred or resentment. The Buddha said to Sumati (Subhuti, one of the Buddha's ten great disciples, known for being foremost in understanding emptiness): 'Bodhisattvas also have four dharmas, and when they speak, those who hear them will believe and joyfully accept and practice them. What are these four? First, what they say with their mouths is consistent with what they think in their hearts. Second, they are always sincere towards good teachers (those who can guide one's practice). Third, when listening to others teach, they do not criticize or judge. Fourth, if they see others, they ask them to speak on the scriptures, not seeking their faults. These are the four dharmas. Because of these four dharmas, when Bodhisattvas speak, those who hear them will believe and joyfully accept and practice them.' The Buddha then spoke a verse: 'As one thinks, so one speaks, have faith in good friends, when hearing teachings, do not seek faults, if speaking on scriptures, rejoice in your heart.' The Buddha said to Sumati: 'Bodhisattvas also have four dharmas, by which they attain a state free from sin and quickly achieve a pure abode through their good deeds. What are these four? First, their thoughts are always directed towards goodness. Second, they always uphold precepts, meditation, and wisdom. Third, when they first generate the Bodhi mind, they also generate all-knowing wisdom (the wisdom of the Buddha), and liberate many beings. Fourth, they always have great compassion and pity for all beings. These are the four dharmas. Because of these four dharmas, Bodhisattvas attain a state free from sin and quickly achieve a pure abode.' The Buddha then spoke a verse: 'Always direct your thoughts towards goodness and liberate widely, precepts and meditation are inseparable from wisdom, always teach others all-knowing wisdom, practicing compassion will attain a pure abode.' The Buddha said to Sumati: 'Bodhisattvas also have four dharmas, by which Mara (the demon) cannot find an opportunity to disturb them. What are these four? First, they always remember the Buddha. Second, they always practice diligently. Third, they always remember the scriptures. Fourth, they always establish merit. These are the four dharmas. Because of these four dharmas, Mara cannot find an opportunity to disturb them.' The Buddha then spoke a verse: 'Always joyfully remember the Buddha, always diligently practice the profound Dharma, encourage yourself to establish merit, Mara cannot find an opportunity to disturb them.' The Buddha said to Su

摩提：「菩薩復有四事法，臨壽終時，佛在前立為說經法，令不墮苦痛處。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。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。若失一事，我為斷佛法滅眾弟子。」

是時長老摩訶目乾連在大會中坐，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？」

時須摩提答目乾連言：「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、樂器即鳴。

女語目乾連：「是證明我之至誠！若未來有起菩薩意者，亦當如是。我后亦當得多陀竭、阿羅訶、三耶三佛，信如我言，無有虛者，其在會者，皆當一等悉作金色。」

尋如所語，輒作金色。

於是目乾連即從座起，

【現代漢語翻譯】現代漢語譯本須摩提（Sumati）：『菩薩還有四種修行方法，在臨終時，佛會出現在他們面前為他們說法，使他們不墮入痛苦的地方。這四種方法是什麼呢？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，就想著要滿足他們。第三，看到人們雜亂地佈施，如果有所短缺，就幫助他們補足。第四，常常想著供養三寶（佛、法、僧）。這就是四種方法。菩薩因為這四種修行，在臨終時，就能見到諸佛都出現在面前為他們說法，不讓他們墮入痛苦的地方。』佛於是說了偈語：『為一切眾生圓滿願望，無限慈悲勸人行佈施，以雜施獲得智慧，供養三寶得以成佛。』這時，須摩提對佛說：『是的，世尊！您所說的這四十種修行方法，我一定會奉行，不會缺少，全部做到，不會違背任何一條。如果我失去其中一條，我就等於斷絕佛法，滅絕眾弟子。』這時，長老摩訶目乾連（Mahamogallana）坐在大會中，就問須摩提：『這四十種修行方法，是大菩薩所行，菩薩所為，非常難以做到，像你這樣的小女孩怎麼能做到呢？』這時，須摩提回答目乾連說：『如果我真的能夠做到這四十種修行方法，三千大千世界都會為我六次震動，天空中會下起天花，各種樂器不用敲打也會自己鳴響。』須摩提剛說完這句話，當時三千大千世界就六次震動，天空中下起天花，樂器也自己鳴響。須摩提對目乾連說：『這是證明我的至誠！如果未來有發菩薩心的人，也會像這樣。我將來也會成就如來（Tathagata）、阿羅漢（Arhat）、三藐三菩提（Samyaksambuddha），相信我的話，沒有虛假。在場的人，都會變成金色。』隨即就像她所說的那樣，所有人都變成了金色。於是，目乾連立刻從座位上站了起來。

【English Translation】 English version Sumati: 'Bodhisattvas also have four practices, that when they are about to die, the Buddha will appear before them to preach the Dharma, so that they will not fall into suffering. What are these four? First, for the sake of all beings, to fulfill all their wishes. Second, if someone makes offerings, to think of fulfilling the needs of those who lack. Third, seeing people making mixed offerings, if there is any deficiency, to help them make it complete. Fourth, to always think of making offerings to the Three Jewels (Buddha, Dharma, Sangha). These are the four practices. Because of these four practices, when Bodhisattvas are about to die, they will see all the Buddhas appear before them to preach the Dharma, not letting them fall into suffering.' Then the Buddha spoke in verse: 'To fulfill the wishes of all, with boundless compassion, encourage giving, with mixed offerings, attain wisdom, by offering to the Three Jewels, attain Buddhahood.' At that time, Sumati said to the Buddha: 'Yes, World Honored One! These forty practices that you have spoken of, I will certainly practice, without lacking any, fulfilling all of them, not violating any one. If I lose even one, I would be cutting off the Buddha's Dharma and destroying the disciples.' At that time, the elder Mahamogallana was sitting in the assembly, and asked Sumati: 'These forty practices are what great Bodhisattvas do, what Bodhisattvas practice, they are very difficult to accomplish, how can a little girl like you do it?' Then Sumati answered Mahamogallana: 'If I can truly practice these forty practices, the three thousand great thousand worlds will shake six times for me, heavenly flowers will rain down, 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 played by themselves. Sumati said to Mahamogallana: 'This is proof of my sincerity! If in the future there are those who generate the Bodhi mind, they will also be like this. In the future, I will also attain Tathagata, Arhat, Samyaksambuddha, believe my words, there is no falsehood. Those present will all become golden.' Immediately, as she had said, everyone became golden. Then Mahamogallana immediately rose from his seat.

正衣服下右膝叉手，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：「此語云何，乃至於斯乎？」

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，一切一法，諸法皆合。所以者何？若正法若不正法，適無所住亦無所取，亦無所收，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，恣意作化，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，

【現代漢語翻譯】現代漢語譯本：整理好衣服，右膝著地，雙手合十，向佛陀頂禮，然後向前對佛說：『現在所有初發大乘菩薩心的人，我應當歸依他們，為他們頂禮。這是為什麼呢？一個八歲的女孩都能有如此感應，更何況是高尚的摩訶薩（菩薩中的大菩薩）呢？』這時，座中有一位大菩薩，名叫文殊師利（智慧的象徵），對須摩提（一位菩薩的名字）說：『你安住於何種法，所顯現的感應竟然如此呢？』須摩提回答說：『諸法不可計數，也沒有固定的住處，而你問我安住於何種法？你問這樣的問題，不如不問。』文殊師利問須摩提說：『這話是什麼意思，竟然到了這種程度呢？』須摩提回答文殊師利說：『不執著于任何法，也沒有任何疑惑，也不說什麼是對是錯。』文殊師利問須摩提說：『如來（佛陀）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，又如夢境、野馬（海市蜃樓）、深山的迴響，如來的本行也是如此。』文殊師利問須摩提：『如你所說，符合這些事就能成佛嗎？』須摩提回答說：『為什麼，仁者！你認為愚癡、聰慧和行為這三件事是不同的嗎？它們不是不同的，一切都是一法，諸法都是統一的。這是為什麼呢？無論是正法還是不正法，都不執著，也不取捨，也不執著，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：『那些變幻的人，隨意變幻，難道有限制嗎？幻術師所變幻的尚且沒有限制，相信並理解這個法也是如此。』文殊師利問須摩提說：『如果我沒有變幻也沒有幻術，修行什麼法才能與道相合呢？』須摩提回答說：『如你所說，

【English Translation】 English version: Arranging his robes, placing his right knee on the ground, and joining his palms, he bowed his head to the Buddha, then stepped forward and said to the Buddha: 'Now, to all those who have initially aspired to the Bodhisattva path, I shall take refuge and bow to them. Why is this? An eight-year-old girl can have such a response, how much more so for a noble Mahasattva (a great Bodhisattva)?' At that time, there was a great Bodhisattva named Manjushri (symbol of wisdom) in the assembly, who said to Sumati (a Bodhisattva's name): 'In what Dharma do you abide, that the manifestations of your response are such?' Sumati replied: 'The Dharmas are countless and have no fixed abode, yet you ask me in what Dharma I abide? Such a question is better left unasked.' Manjushri asked Sumati: 'What does this statement mean, that it goes to such an extent?' 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 (Buddha) not perform any actions originally?' Sumati replied: 'It is like the moon's reflection in water, or like a dream, a mirage, or the echo in a deep mountain; the original actions of the Tathagata are also like this.' Manjushri asked Sumati: 'As you say, can one attain Buddhahood by conforming to these things?' Sumati replied: 'Why, noble one! Do you consider ignorance, wisdom, and actions to be three different things? They are not different; all is one Dharma, and all Dharmas are unified. Why is this? Whether it is the right Dharma or the wrong Dharma, one does not abide in it, nor grasp it, nor cling to it; it is empty and without substance.' Manjushri further asked Sumati: 'How many people understand this meaning?' Sumati replied: 'Those who create illusions, create them at will; are there any limits? The illusions created by illusionists are limitless, and so is the faith and understanding of this Dharma.' Manjushri asked Sumati: 'If I have no illusions or magic, what Dharma should I practice to be in harmony with the Way?' Sumati replied: 'As you say,'

致為大快。一切法處亦不有亦不無，至於如來無合無散。」

文殊師利聞彼所說，甚悅贊善。文殊師利前白佛言：「甚善！須摩提所說自恣其意微妙，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，發阿耨多羅三耶三菩心，等住已來積不可計，先仁之前三十億劫，仁乃于彼發無上平等度意，適乃甫入無所從生法忍，是仁本造發意時師也。」

文殊師利聞佛所言，則前作禮，白鬚摩提：「惟別久遠，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：「如今我后不久，亦當逮得如來、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，即成男子，頭髮即墮，袈裟在身，便作沙彌。

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、泥犁。三者、女人態。若我

【現代漢語翻譯】現代漢語譯本：達到極大的快樂。一切法的存在狀態既非存在也非不存在，至於如來，則無所謂聚合也無所謂離散。文殊師利（Manjusri，菩薩名）聽了她所說，非常高興並讚歎說好。文殊師利向前對佛說：『太好了！須摩提（Sumati，人名）所說的自在之意非常微妙，真是太令人驚奇了！竟然能夠深入領悟並獲得法忍（Dharma-ksanti，對佛法的忍可），她發菩提心以來有多久了呢？』佛告訴文殊師利：『這位須摩提，發阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺之心），安住於此境界的時間已經不可計數，在你之前三十億劫，你才發起了無上平等度化眾生的意願，而她那時就已經進入了無所從生法忍（anutpattika-dharma-ksanti，對諸法不生不滅的忍可），她是你在最初發菩提心時的老師。』文殊師利聽了佛所說，便向前向須摩提行禮，對須摩提說：『分別已久，今天才得以侍奉，與老師相見並接受教誨。』須摩提回答說：『不要這樣想。為什麼呢？因為無所從生法忍，既沒有念頭也沒有老師。』文殊師利問道：『為什麼不轉為男子之身呢？』須摩提回答說：『在這其中沒有什麼可以得到的。為什麼呢？因為法無所謂男也無所謂女，現在我將為你解除疑惑。』文殊師利說：『太好了！我樂意聽聞。』須摩提對文殊師利說：『如今我之後不久，也將證得如來（Tathagata，佛的稱號）、無所著（Asakta，不執著）、等正覺（Samyak-sambuddha，正等覺）、成就智慧之行、安定、世間之父、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。』剛說完這話，立刻就變成了男子，頭髮隨即脫落，袈裟披在身上，便成了沙彌（Sramanera，佛教出家男子）。須摩提又對文殊師利說：『我審視自己未來成佛時，要使我的國土中沒有三件事。是哪三件事呢？第一，魔事（Mara，魔的擾亂）。第二，泥犁（Naraka，地獄）。第三，女人的形態。如果我

【English Translation】 English version: Achieving great joy. The state of all dharmas is neither existent nor non-existent, and as for the Tathagata, there is neither gathering nor scattering. Manjusri (a Bodhisattva) heard what she said, was very pleased, and praised it as good. Manjusri stepped forward and said to the Buddha, 'Excellent! Sumati's (a person's name) expression of freedom is very subtle, it is truly amazing! She is able to deeply understand and attain Dharma-ksanti (acceptance of the Dharma), how long has it been since she generated the Bodhi mind?' The Buddha told Manjusri, 'This Sumati, since generating the Anuttara-samyak-sambodhi mind (the mind of unsurpassed, complete, and perfect enlightenment), the time she has dwelt in this state is immeasurable. Thirty billion kalpas before you, you generated the intention of unsurpassed and equal salvation of all beings, and at that time she had already entered the anutpattika-dharma-ksanti (acceptance of the non-arising of all dharmas), she was your teacher when you first generated the Bodhi mind.' Manjusri, upon hearing what the Buddha said, stepped forward, bowed to Sumati, and said to Sumati, 'We have been separated for a long time, and today I am able to serve, meet with the teacher, and receive instruction.' Sumati replied, 'Do not think like that. Why? Because the anutpattika-dharma-ksanti has neither thought nor teacher.' Manjusri asked, 'Why not transform into a male body?' Sumati replied, 'There is nothing to be gained in this. Why? Because the Dharma has neither male nor female, and now I will resolve your doubts.' Manjusri said, 'Excellent! I am eager to hear it.' Sumati said to Manjusri, 'Soon after now, I will also attain the Tathagata (the title of a Buddha), Asakta (non-attachment), Samyak-sambuddha (perfect enlightenment), accomplish the practice of wisdom, be stable, the father of the world, Anuttara (unsurpassed), Purisadamyasarathi (tamer of men), Sasta devamanusyanam (teacher of gods and humans), Buddha (the awakened one), Devatideva (god of gods), so it is true and not false, and now I will transform into a male.' As soon as she said this, she immediately transformed into a male, her hair fell off, a kasaya (monk's robe) was on her body, and she became a Sramanera (a novice monk). Sumati again said to Manjusri, 'I contemplate that when I become a Buddha in the future, I will ensure that there are no three things in my land. What are these three things? First, Mara (the disturbance of demons). Second, Naraka (hell). Third, the form of a woman. If I

志誠，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。

須摩提復謂文殊師利言：「我作佛時，令我國人皆作金色，地及城郭周匝有七寶樹，令八重行七寶池水，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，我之剎土亦當如是。如我志誠，諸在會者當作金色。」適作是語，應時眾會皆作金色。

時持地神即從地出，化作天身，舉聲稱揚嘆須摩提言：「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，不久當得作佛，字名遠聞具足藏如來、過四道不受、平等覺，興具足行，安隱世間，天上天下無上大人。女意云何？法無所住，豈有我名乎？」

答曰：「不也，天中天！」

「于女意云何？其幻化者，豈有到後世復來者乎？」

答曰：「不也，天中天！」

「于女意云何？其幻化者，豈有所起所滅乎？」

答曰：「不也，天中天！」

「于女意云何？其幻化者，豈有所有有形像乎？」

答曰：「不也，天中天！」

「于女意云何？其幻化者，豈有見聞有幻無幻乎？」

答曰：「不也，天中天！」

【現代漢語翻譯】現代漢語譯本：『我發誓，我的身體應當像三十歲的沙門一樣。』當時，須摩提剛說完這句話，他的形體顏色就變得像三十歲一樣。須摩提又對文殊師利說：『我成佛時，要讓我國的人都變成金色，土地和城郭周圍都有七寶樹，有八重排列的七寶池水，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。』須摩提說：『像您所在的國土一樣，我的剎土也應當如此。如果我的誓言真實，所有在場的人都應當變成金色。』剛說完這句話，當時在場的所有人都變成了金色。這時，持地神立即從地裡出來，化作天身，高聲讚歎須摩提說：『須摩提菩薩摩訶薩成佛時，他的國土所有的七寶池水、樹木和花果，都應當像這樣。』於是，佛對文殊師利說：『這位須摩提菩薩摩訶薩，不久將要成佛，佛號為遠聞具足藏如來（如來是佛的稱號之一），超越四道（指地獄、餓鬼、畜生、人道）不受輪迴，達到平等覺悟，興起圓滿的修行，使世間安穩，是天上天下無上的大人。你認為如何？法無所住，難道有我的名字嗎？』回答說：『不是的，天中天（佛的尊稱）！』『你認為如何？那些幻化之物，難道有到後世又回來的嗎？』回答說：『不是的，天中天！』『你認為如何？那些幻化之物，難道有所產生和消滅嗎？』回答說：『不是的，天中天！』『你認為如何？那些幻化之物，難道有所有和形像嗎？』回答說：『不是的，天中天！』『你認為如何？那些幻化之物，難道有見聞，有幻或無幻嗎？』回答說：『不是的，天中天！』

【English Translation】 English version: 'Truly, my body should be like that of a thirty-year-old śrāmaṇa (a Buddhist novice).' At that moment, as soon as Sumati spoke these words, his form and color became like that of a thirty-year-old. Sumati further said to Mañjuśrī: 'When I become a Buddha, I will make all the people in my country golden in color. The land and the city walls will be surrounded by seven-jeweled trees, and there will be eight rows of seven-jeweled ponds. On all sides, both inside and outside, there will grow seven-jeweled multicolored lotuses and various treasures, neither too many nor too few, all perfectly equal.' Sumati said: 'Just like your country, my Buddha-land should also be like this. If my vow is true, all those present should become golden.' As soon as he spoke these words, all those present immediately became golden. At that time, the Earth-Holding Deity immediately emerged from the earth, transformed into a celestial being, and loudly praised Sumati, saying: 'When Sumati Bodhisattva Mahāsattva (a great bodhisattva) becomes a Buddha, all the seven-jeweled ponds, trees, and flowers and fruits in his land will be like this.' Then, the Buddha said to Mañjuśrī: 'This Sumati Bodhisattva Mahāsattva will soon become a Buddha, named Far-Renowned Treasury Tathāgata (one of the titles of a Buddha), who transcends the four paths (referring to the realms of hell, hungry ghosts, animals, and humans), is not subject to rebirth, attains equal enlightenment, initiates perfect practice, brings peace to the world, and is the supreme being above and below the heavens. What do you think? Since the Dharma has no fixed abode, does it have a name of 'I'?' The answer was: 'No, O Lord of Gods (a respectful title for the Buddha)!' 'What do you think? Do those illusory transformations have a return to the next life?' The answer was: 'No, O Lord of Gods!' 'What do you think? Do those illusory transformations have arising and ceasing?' The answer was: 'No, O Lord of Gods!' 'What do you think? Do those illusory transformations have possessions and forms?' The answer was: 'No, O Lord of Gods!' 'What do you think? Do those illusory transformations have seeing and hearing, or are they illusory or non-illusory?' The answer was: 'No, O Lord of Gods!'

其女曰：「佛言我曾聞之，其幻化者，無有見聞、有幻無幻。」

世尊又問：「于女意云何？其幻化者假使無身，豈能令幻化發起諸行乎？」

女答曰：「唯，天中天！其幻化者，實為如此，真無所有。」

佛言：「如是！其無明者，無內無外。計其法者，亦無所有、亦無字也。其明者，不至後世亦無還反。其無明者，亦無有起亦無有滅。其無明者，亦無形像。適興無明，緣致眾行、名色、六入，更習痛、愛、受、有、生老病死，勤苦愁惱大患集會。」

明女首意白佛言：「甚為可奇，至未曾有，世尊所興而不可及。所以者何？佛天中天，于虛空中而轉法輪。法輪不可思議，所轉法輪不可稱限，無量法輪、無獲法輪、無形法輪、無生法輪、滅度法輪。」

世尊告曰：「如是，如是！誠如所云。吾所轉輪為轉空輪，所轉法輪不可思議，所轉法輪不可稱限。其可轉輪，無獲、無形、無生，為滅度也。」

時首意女歡喜踴躍，善心生焉。則以栴檀香搗及諸華香供養散佛：「唯然，世尊！以是德本深致擁護，而善救攝降伏諸根，抑制愛慾逮轉法輪，轉于空輪、不思議輪、不可稱限無量無獲無形無生滅度之輪。」

佛尋欣笑，五色——青、赤、黃、白、綠——光從口而出，甚大光明

【現代漢語翻譯】現代漢語譯本：

她的女兒說：『佛說我曾聽聞，那幻化之物，沒有見聞，有幻象而無實體。』世尊又問：『你認為如何？那幻化之物，即使沒有身體，難道能使幻化產生各種行為嗎？』女兒回答說：『是的，天中天！那幻化之物，確實如此，真實地什麼都沒有。』佛說：『正是這樣！那無明（avidyā，指對真理的無知）之物，無內無外。執著於它的人，也是什麼都沒有，也沒有文字可以描述。那明（vidyā，指智慧）之物，不會到後世，也不會返回。那無明之物，既沒有開始也沒有結束。那無明之物，也沒有形像。一旦生起無明，就會導致各種行為、名色（nāmarūpa，指精神和物質現象）、六入（ṣaḍāyatana，指六種感官）、進而產生觸、愛、受、有、生老病死，以及勤苦、憂愁、煩惱等大患。』明女首意（Sumati，意為善意）向佛稟告說：『真是太奇妙了，前所未有，世尊所展現的境界是無法企及的。這是為什麼呢？佛，天中天，在虛空中轉動法輪（dharma-cakra，指佛法的教義）。法輪不可思議，所轉的法輪不可限量，是無量的法輪、無所得的法輪、無形的法輪、無生的法輪、滅度的法輪。』世尊告訴她說：『是這樣的，是這樣的！確實如你所說。我所轉的輪是轉空輪，所轉的法輪不可思議，所轉的法輪不可限量。那可轉的輪，是無所得、無形、無生，是爲了滅度。』當時，首意女歡喜踴躍，善心生起。於是用栴檀香搗成的香末和各種花香供養散在佛前：『是的，世尊！以這功德的根本，深深地擁護，善於救護和攝持，降伏各種感官，抑制愛慾，從而得以轉動法輪，轉動空輪、不可思議輪、不可限量無量無所得無形無生滅度之輪。』佛隨即欣然微笑，五種顏色——青、赤、黃、白、綠——的光芒從口中發出，非常光明。

【English Translation】 English version:

Her daughter said, 'The Buddha said I have heard it, that which is illusory, has no seeing or hearing, it is an illusion without substance.' The World Honored One then asked, 'What do you think? If that which is illusory has no body, how can it cause illusory actions to arise?' The daughter replied, 'Yes, Oh, Lord of Gods! That which is illusory is indeed like that, truly without anything.' The Buddha said, 'So it is! That which is ignorance (avidyā), has neither inside nor outside. Those who cling to it, also have nothing, nor are there words to describe it. That which is wisdom (vidyā), does not go to the next life, nor does it return. That which is ignorance, has neither beginning nor end. That which is ignorance, also has no form. Once ignorance arises, it leads to various actions, name and form (nāmarūpa), the six sense bases (ṣaḍāyatana), and further to contact, love, feeling, existence, birth, old age, sickness, and death, as well as the great sufferings of toil, sorrow, and affliction.' Sumati (meaning 'good intention'), the daughter of wisdom, reported to the Buddha, 'It is truly wonderful, unprecedented, the realm that the World Honored One has manifested is unattainable. Why is this? The Buddha, Lord of Gods, turns the Dharma wheel (dharma-cakra) in the void. The Dharma wheel is inconceivable, the Dharma wheel that is turned is immeasurable, it is a limitless Dharma wheel, a Dharma wheel without attainment, a formless Dharma wheel, a Dharma wheel without birth, a Dharma wheel of extinction.' The World Honored One told her, 'It is so, it is so! Indeed, as you have said. The wheel I turn is the turning of the empty wheel, the Dharma wheel that is turned is inconceivable, the Dharma wheel that is turned is immeasurable. That which can be turned, is without attainment, without form, without birth, it is for extinction.' At that time, Sumati was joyful and elated, and a good heart arose. Then, she offered powdered sandalwood incense and various flower fragrances, scattering them before the Buddha, 'Yes, World Honored One! With this root of merit, deeply protect, skillfully rescue and hold, subdue the various senses, restrain desires, thereby being able to turn the Dharma wheel, turning the empty wheel, the inconceivable wheel, the immeasurable, limitless, without attainment, formless, without birth, wheel of extinction.' The Buddha then smiled with joy, and five colors—blue, red, yellow, white, and green—of light came out of his mouth, a very great light.

，普照十方無數佛國，悉皆覆蔽日月之明，還繞佛身三匝從頂上入。

賢者阿難，曉了七法——一曰、知誼，二曰、解法，三曰、曉時，四曰、了節，五曰、明眾，六曰、練己，七曰、深識人本——即從座起，更整衣服，偏袒右肩，下右膝，叉手白佛：「今大聖欣笑，為何感應？愿說其意。唯，天中天！多所愍傷，多所安隱，哀念諸天世間人民，分別說之。」

佛告阿難：「爾見梵志女首意以末栴檀華香搗香，供養散佛乎？其心誓願逮轉法輪。」

對曰：「已見。」

佛言：「是女以斯德本，護己安人、多所救攝，壽終之後當轉女身，至八十四億劫不歸惡趣，供養六萬諸佛世尊，出家為道志於沙門，聽受經法。受經法已即時諷誦，將御如來現在正法，佛滅度后供養舍利，勸化無數無量眾生不可計會，使立無上正真之道，恒以善意奉持要法，號天中天。」

佛說是經授須摩提莂時，三十億人發無上平等度意，皆得阿惟越致；六萬天子悉得法法眼生。

座中有五百菩薩，聞文殊師利所問甚深，意用不解，中欲墮落，見須摩提所說至誠，尋皆有應，即解身衣以用上佛，亦不諭諂、無所悕望，持功德用，自堅固於無上平等度意，即得住阿惟越致，超九十劫不復生死。時佛授與五百人決，

【現代漢語翻譯】現代漢語譯本：光芒普照十方無數的佛國，完全遮蔽了日月的光輝，然後環繞佛身三圈，從佛的頭頂進入。賢者阿難，通曉七法——第一是、知曉事理，第二是、理解佛法，第三是、明白時機，第四是、瞭解節度，第五是、明瞭眾人，第六是、鍛鍊自己，第七是、深刻認識人的本性——於是從座位上站起，整理好衣服，袒露右肩，右膝跪地，合掌向佛稟告：『今天大聖歡喜而笑，是為何事感應？希望您能說出其中的含義。唯有，天中天（佛的尊稱）！您如此憐憫眾生，給予他們安穩，哀憐諸天世間的人民，請您分別解說。』佛告訴阿難：『你看見梵志女首意（梵志，古印度婆羅門教的修行者；首意，女子的名字）用末栴檀花香搗成的香，供養散在佛身上嗎？她心中發誓愿要證得轉法輪（佛陀宣講佛法的行為）。』阿難回答說：『我已經看見了。』佛說：『這位女子憑藉這樣的功德根本，護持自己，安定他人，多方救助攝受，壽命終結之後將轉為男身，直到八十四億劫都不會墮入惡道，將供養六萬諸佛世尊，出家修道立志成為沙門（佛教出家修行者），聽受經法。接受經法之後立即諷誦，將護持如來現在的正法，佛滅度后供養舍利，勸化無數無量的眾生，使他們建立無上正真之道，恒常以善意奉持重要的佛法，號稱天中天。』佛陀宣說這部經，併爲須摩提（人名）授記時，有三十億人發起了無上平等度化眾生的心意，都得到了阿惟越致（不退轉的境界）；六萬天子都得到了法眼清凈。座中有五百菩薩，聽到文殊師利（菩薩名）所問的甚深道理，心中不理解，想要退墮，看到須摩提所說的至誠之言，隨即都有了感應，立即解下身上的衣服用來供養佛，也沒有諂媚之心，沒有任何希求，以功德之力，堅定自己無上平等度化眾生的心意，立即證得阿惟越致，超越九十劫不再經歷生死。當時佛陀為這五百人授記。

【English Translation】 English version: The light illuminated countless Buddha lands in the ten directions, completely obscuring the brightness of the sun and moon, then circled the Buddha's body three times, entering from the top of his head. The worthy Ananda, understanding seven principles—first, knowing the meaning; second, understanding the Dharma; third, knowing the time; fourth, understanding the measure; fifth, understanding the assembly; sixth, training oneself; and seventh, deeply understanding human nature—then rose from his seat, adjusted his robes, bared his right shoulder, knelt on his right knee, and with palms together, said to the Buddha: 'Today, the Great Sage is joyful and smiling, what is the cause of this response? May you explain its meaning. O, World Honored One! You are so compassionate, giving them peace, and pitying the people of the heavens and the world, please explain it separately.' The Buddha said to Ananda: 'Did you see the Brahmin woman, Suyi (Suyi, a woman's name; Brahmin, a member of the highest Hindu caste), using powdered sandalwood incense to offer and scatter on the Buddha? She vowed in her heart to attain the turning of the Dharma wheel (the act of the Buddha teaching the Dharma).' Ananda replied: 'I have seen it.' The Buddha said: 'This woman, through this foundation of merit, protects herself, brings peace to others, and provides much rescue and guidance. After her life ends, she will transform into a male body, and for eighty-four billion kalpas, she will not fall into evil realms. She will make offerings to sixty thousand Buddhas, leave home to cultivate the path, aspire to become a Shramana (a Buddhist monastic), and listen to the teachings of the Dharma. After receiving the Dharma, she will immediately recite it, protect the present true Dharma of the Tathagata, and after the Buddha's parinirvana, she will make offerings to the relics, and persuade countless beings to establish the supreme true path, always upholding the essential Dharma with good intentions, and will be known as the World Honored One.' When the Buddha was speaking this sutra and giving the prediction to Sumati (a person's name), thirty billion people generated the intention of supreme, equal liberation, and all attained Avaivartika (the state of non-retrogression); sixty thousand devas all attained the pure Dharma eye. Among those seated were five hundred Bodhisattvas, who, upon hearing the profound questions of Manjushri (a Bodhisattva's name), did not understand and were about to fall back. Seeing the sincerity of Sumati's words, they all had a response, immediately took off their robes to offer to the Buddha, without any flattery or desire, using the power of merit to strengthen their intention of supreme, equal liberation, and immediately attained Avaivartika, transcending ninety kalpas without experiencing birth and death again. At that time, the Buddha gave predictions to these five hundred people.

卻後十劫，劫名無塵垢，佛號固受如來、過四道不受、平等覺。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，號莊飾豫知人意如來、過四道不受、平等之道最正覺。

佛謂文殊師利：「乃知是經多所饒益，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，奉行六波羅蜜，未曉漚和拘舍羅，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。」

佛復語文殊師利：「前所不聞、本所不行，如是等輩菩薩者，當念習持。所以者何？譬如遮迦越王治於世時，至竟七寶不為缺減，其王壽終七寶為散。如是，文殊師利！若佛經道住於世者，佛七覺意終不為減。若佛法滅，覺意諸法皆為乏盡。」

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。善男子、善女人慾求佛道者，莫中有悔。」

佛說經已，須摩提菩薩、文殊師利菩薩、摩訶目乾連等，諸天及人，其在會者，阿須羅、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：再過十劫，此劫名為無塵垢，屆時將有一佛出世，佛號為固受如來（Tathagata，如來），他已超越四道（指四種生死輪迴的途徑），證得平等覺悟。這五百人等將往生彼國，國名焰氣，他們將在同一劫中一同成佛，佛號都相同，名為莊飾豫知人意如來（Tathagata，如來），他們也已超越四道，證得平等之道和最正覺。佛陀告訴文殊師利：『你可知此經能帶來諸多利益，是這樣嗎？如果現在有最後階段的菩薩摩訶薩（Mahasattva，大菩薩）和沙門（Sramana，出家修行者），或者善男子、善女人等，他們追求菩薩道，奉行六波羅蜜（六種到達彼岸的方法），但尚未通曉漚和拘舍羅（Upaya-kausalya，方便善巧），那麼他們不如書寫、受持、諷誦、讀誦此經，並教導他人常唸經中內容，對於想聽的人，廣泛地為他們解說。』佛陀又對文殊師利說：『那些以前沒有聽聞過、本來沒有修行的菩薩，應當念習受持此經。為什麼呢？譬如轉輪聖王（Cakravartin，擁有統治世界的理想君主）統治世間時，他的七寶（指輪寶、象寶、馬寶、珠寶、玉女寶、主藏寶、主兵寶）始終不會減少，但當他壽命終結時，七寶就會散失。同樣，文殊師利！如果佛經之道住世，佛陀的七覺意（七種覺悟的因素）就不會減少。如果佛法滅亡，覺意諸法都會衰竭殆盡。』佛陀告訴文殊師利：『應當尋求無數方便，蒐集各種經典，勤奮學習、書寫、受持，為他人宣說，教導一切人廣泛理解其中的含義，要常常精進，這就是佛法的教誨。善男子、善女人想要追求佛道的人，不要心生後悔。』佛陀說完此經后，須摩提菩薩（Sumati Bodhisattva）、文殊師利菩薩（Manjusri Bodhisattva）、摩訶目乾連（Mahamaudgalyayana）等，以及諸天和人，所有在場的人，包括阿須羅（Asura，非天）、揵沓和（Gandharva，香神）、持世者（守護神），都歡喜快樂地聽聞。佛說須摩提菩薩經

【English Translation】 English version: After ten kalpas (aeons), the kalpa will be named 'Without Dust and Filth,' and a Buddha will appear named 'Firmly Received Tathagata (Thus Come One),』 who has transcended the four paths (of rebirth) and attained equal enlightenment. These five hundred people will be born in that country, named 'Flame Energy,' and in the same kalpa, they will all become Buddhas, all with the same name, 'Adorned, Foreknowing the Minds of Others Tathagata (Thus Come One),' who has also transcended the four paths and attained the most correct enlightenment of the equal path. The Buddha said to Manjusri: 'Do you know that this sutra brings many benefits, is it so? If now there are Bodhisattva Mahasattvas (Great Bodhisattvas) and Sramanas (ascetics) in their final stage, or good men and good women, who seek the Bodhisattva path, practice the Six Paramitas (perfections), but have not yet understood Upaya-kausalya (skillful means), then it is better for them to write, uphold, recite, and read this sutra, and teach others to constantly remember its contents, and for those who wish to hear, explain it widely to them.' The Buddha further said to Manjusri: 'Those Bodhisattvas who have not heard of this before and have not practiced it should remember and uphold this sutra. Why is that? For example, when a Cakravartin (wheel-turning monarch) rules the world, his seven treasures (wheel, elephant, horse, jewel, woman, treasurer, and military general) will never diminish, but when his life ends, the seven treasures will scatter. Similarly, Manjusri! If the path of the Buddha's teachings remains in the world, the Buddha's seven factors of enlightenment will not diminish. If the Dharma (teachings) of the Buddha perishes, all the factors of enlightenment will be exhausted.' The Buddha said to Manjusri: 'One should seek countless skillful means, collect various sutras, diligently study, write, and uphold them, preach them to others, teach everyone to widely understand their meanings, and always be diligent, this is the teaching of the Dharma. Good men and good women who wish to seek the Buddha's path should not have regrets.' After the Buddha finished speaking this sutra, Sumati Bodhisattva, Manjusri Bodhisattva, Mahamaudgalyayana, and all the gods and humans, all those present, including Asuras (demigods), Gandharvas (celestial musicians), and those who uphold the world (guardian deities), all joyfully listened. The Sutra of Sumati Bodhisattva Spoken by the Buddha