Chinese
赖所住。虚空中，作靡丽之辞言：“仁者且起，天使我曹来侍左右。我曹形容既好，衣裳鲜明，璎珞、珠宝服、栴檀香，不老不少适在上时，端政皎洁可不瞻视，卿福所致故来相事。” 须赖仰头答言：“若曹尽是地狱、畜生、饿鬼所爱，非彼天人上智所乐。我见若曹所有，如梦色像香，实如海泡沫。我见若形骨干，肉涂血浇筋缠，革裹皮覆以蔽污沾，譬如工师幻人目耳。汝曹上时我见无常，当就坏败为分离法，罪福我已觉，无毛发之爱念。若曹实坏人善心，不能成立人意，但污净行。若曹即连臭腐，习欲无乐坐致苦痛，自误堕冥入三恶道，欲非善本，斗讼恐恚，颠倒浊乱皆从欲起，痴狂致灾坐彼形残。外集内热不见福果，以亡人本种畜生类，后为牛马、骡驴、骆驼、犬彘、鸡鹅，皆欲所致，违远圣贤、亡失信戒闻施慧道，随欲一念不顾后世，是欲常坏求道之意，何况其余？” 即说偈言： “欲污为臭腐， 独痛远安乐， 自掷饿鬼罪， 无虑常附恶。 无便为乱本， 远法去就误， 不虑致颠倒， 欲盛痴益置。 贪憎失善意， 邪念常恐惊， 内忧如外胐， 坐欲亡信根。 已为不善本， 如魃食人肝， 居衰事邪神， 为欲如痴狂。 淫为牛羊猪， 驴马 现代汉语译本：他们住在虚空中，用华丽的言辞说：‘仁者请起，我们是天使，前来侍奉您左右。我们容貌美好，衣裳鲜艳，佩戴璎珞、珠宝，身涂栴檀香，不老不少，正值盛年，端庄皎洁，值得瞻仰。这是您福报所致，所以前来服侍您。’ 须赖抬头回答说：‘你们都是地狱、畜生、饿鬼所喜爱的，不是天人上智所乐见的。我看到你们所有的一切，都像梦中的色彩、形象和香味，实际上就像海上的泡沫。我看到你们的形体，不过是骨骼支撑，肉涂血浇，筋缠革裹，皮覆其上，遮蔽污秽，就像工匠或幻术师所制造的假象。你们出现时，我看到的是无常，终将走向坏败，分离是必然的规律。罪与福我已经觉悟，没有丝毫的爱恋。你们实际上是破坏人善心的，不能成就人的意愿，只会玷污清净的行为。你们与臭腐相连，沉溺于欲望，没有快乐，只会招致痛苦，自误堕入黑暗，进入三恶道。欲望不是善的根本，争斗、恐慌、愤怒、颠倒、混乱都由欲望而起，痴狂导致灾祸，使形体残缺。外在聚集，内在焦热，看不到福报的结果，以至于丧失了做人的根本，沦为畜生。死后转生为牛马、骡驴、骆驼、犬猪、鸡鹅，都是欲望所致。违背圣贤之道，丧失了信、戒、闻、施、慧的道路，只随欲望一念，不顾后世。欲望常常破坏求道之心，更何况其他呢？’ 于是说了偈语： ‘欲望污秽如臭腐，独自痛苦远离安乐，自投饿鬼之罪，无所顾虑常附恶。无益是混乱之本，远离正法走向错误，不加思虑导致颠倒，欲望炽盛痴迷更甚。贪婪憎恨失去善意，邪念常常使人恐惧，内心忧愁如外伤溃烂，因欲望而丧失信根。已经成为不善的根本，如同魃吸食人肝，处于衰败之事，侍奉邪神，为欲望而痴狂。淫欲使人沦为牛羊猪，驴马’
English
English version: They dwelt in the void, uttering flowery words: 'O virtuous one, arise! We are angels, come to attend to your needs. Our forms are beautiful, our garments bright, adorned with necklaces and jewels, fragrant with sandalwood. We are neither old nor young, but in our prime, dignified and radiant, worthy of your gaze. It is due to your merit that we have come to serve you.' Surlai raised his head and replied: 'You are all beloved by those in hell, as animals, and as hungry ghosts, not by the wise and celestial beings. All that I see in you is like the colors, forms, and scents of a dream, truly like foam on the sea. I see your forms as mere skeletons, flesh smeared with blood, tendons bound by leather, covered with skin, concealing filth, like illusions created by craftsmen or magicians. When you appear, I see impermanence, that you will inevitably decay, and separation is the natural law. I have awakened to sin and merit, and have no attachment to you. You are actually destroying people's good intentions, unable to fulfill their desires, only defiling pure conduct. You are connected to decay and corruption, indulging in desires, without joy, only bringing suffering, misleading yourselves into darkness, entering the three evil paths. Desire is not the root of goodness; strife, fear, anger, perversion, and chaos all arise from desire. Delusion leads to disaster, causing physical defects. Outwardly gathered, inwardly burning, you see no results of merit, to the point of losing the foundation of being human, falling into the realm of animals. After death, you are reborn as cattle, horses, mules, donkeys, camels, dogs, pigs, chickens, and geese, all caused by desire. You violate the path of the sages, losing the path of faith, precepts, learning, giving, and wisdom, following only the thought of desire, disregarding the afterlife. Desire always destroys the mind seeking the path, let alone anything else?' Then he spoke in verse: 'Desire is foul like decay, suffering alone, far from joy, casting oneself into the sins of hungry ghosts, without care, always clinging to evil. Uselessness is the root of chaos, straying from the Dharma, going astray, without thought leading to perversion, desire flourishing, delusion increasing. Greed and hatred lose good intentions, evil thoughts always cause fear, inner sorrow like an external sore, losing the root of faith due to desire. It has become the root of evil, like a demon eating human livers, dwelling in decline, serving evil gods, being deluded by desire. Lust makes one fall into the realm of cattle, sheep, and pigs, donkeys, and horses.' -------------------------------------------------------------------------------- 象骆驼， 长受兽形苦， 是故慧舍欲。 弃信戒闻德， 远自投恶道， 为淫人痴网， 远女常疾脱。 如汝好形辈， 满此阎浮利， 一心住如山， 天神安能倾。”
Chinese
时，天后及妓女不能使贫须赖有淫意，即还天宫，为天帝释说偈言： “子学深见谛， 说知女态恶， 已舍色无欲， 无疮不受毒。” 于是，天帝益怖衣毛为竖，念是仁者诫净不邪必夺我处，便自下诣须赖，说偈问言： “须赖欲求何， 诫净健乃尔？ 愿说望帝王， 日月释梵耶？” 于是，须赖答释偈言： “帝王日月天， 释梵虽为尊， 无常皆如幻， 未脱彼何明。 所欲乐不生， 无有老死患， 憎爱怨苦际， 愿度三界人。” 天帝意解欣然大悦，即说偈赞须赖言： “善哉愍世间， 疾解得如愿， 当除三世垢， 天人必蒙恩。” 于是，须赖经行舍卫城市，便于市中得先劫宝，价当是世，即以手持而举声言：“今是舍卫国有极贫者，吾以此宝而惠与之。”尔时，国内有故长者，乃昔富贾合数千人，应机悉走到须赖前，各自陈言：“我等困穷惟见矜济。”又有极贫无数之辈，亦皆驰至从乞求宝。 须赖答言：“诸贤不贫， 现代汉语译本 像骆驼一样， 长期遭受兽类的痛苦， 因此有智慧的人应当舍弃欲望。 抛弃了信仰、戒律、学识和美德， 远远地把自己投入恶道之中， 被淫欲之人所编织的痴迷之网缠绕， 远离女人才能常常迅速解脱。 像你这样美好的形体， 即使充满整个阎浮利（Jambudvipa，指我们所居住的这个世界）， 如果一心坚定如山， 天神又怎能动摇你呢？’ 当时，天后（天帝释的妻子）和（其他天女）不能使贫穷的须赖（Sudatta，佛陀的弟子）产生淫欲的想法，就返回天宫，为天帝释（Indra，佛教中的天神）说偈语道： ‘这位修行者学识渊博，见解深刻， 说出了女人的丑恶形态， 已经舍弃了色欲， 没有疮疤就不会受到毒害。’ 于是，天帝释更加恐惧，汗毛都竖了起来，心想这位仁者持戒清净，不邪淫，必定会夺走我的地位，便亲自下到须赖那里，说偈语问道： ‘须赖你想要追求什么， 持戒清净如此坚定？ 愿说你所期望的是帝王、 日月还是释梵（Brahma，佛教中的梵天）？’ 于是，须赖回答天帝释偈语道： ‘帝王、日月、天神， 释梵虽然尊贵， 都是无常的，如同幻影， 没有解脱，又有什么光明可言？ 我所希望的是不生乐， 没有衰老和死亡的忧患， 憎恨、爱恋、怨恨和痛苦的终结， 愿度脱三界（欲界、色界、无色界）的众生。’ 天帝释听后心意解开，非常高兴，就说偈语赞叹须赖道： ‘善哉！你怜悯世间， 迅速解脱，得偿所愿， 应当消除三世（过去、现在、未来）的污垢， 天人和人类必定蒙受恩惠。’ 于是，须赖在舍卫城（Sravasti，古代印度城市）中行走，在市集中得到前世的宝物，价值相当于当世，就用手拿着，高声说道：‘现在舍卫国如果有极度贫困的人，我将用这宝物来施舍给他。’当时，国内有以前的长者，都是曾经富有的商人，总共有数千人，都应机来到须赖面前，各自陈述说：‘我们困苦贫穷，只希望得到您的怜悯救济。’还有无数极度贫困的人，也都奔来向他乞求宝物。 须赖回答说：‘各位贤者并不贫穷，
English
English version Like a camel, Long enduring the suffering of an animal form, Therefore, the wise should abandon desire. Having abandoned faith, precepts, learning, and virtue, They cast themselves far into evil paths, Entangled in the web of delusion woven by lustful people, Only by staying away from women can one often quickly find liberation. Even if beings with forms as beautiful as yours Filled this entire Jambudvipa (the world we live in), If one's mind remains as firm as a mountain, How can the gods possibly shake it?' At that time, the queen of the gods (Indra's wife) and (other goddesses) were unable to arouse lustful thoughts in the poor Sudatta (a disciple of the Buddha), so they returned to the heavenly palace and spoke a verse to Indra (a deity in Buddhism): 'This practitioner is learned and has profound insight, He speaks of the vile nature of women, Having abandoned sensual desire, Without wounds, he will not be harmed by poison.' Then, Indra became even more fearful, his hair stood on end, thinking that this virtuous one, who is pure and free from sexual misconduct, would surely take his position. So he personally went down to Sudatta and asked in verse: 'Sudatta, what do you seek, That you are so firm in your pure precepts? Tell me, do you desire to be a king, The sun, the moon, or Brahma (a deity in Buddhism)?' Then, Sudatta answered Indra in verse: 'Kings, the sun, the moon, and the gods, Even Brahma, though revered, Are all impermanent, like illusions, Without liberation, what light is there? What I desire is the absence of joy, The absence of the suffering of old age and death, The end of hatred, love, resentment, and suffering, I wish to liberate all beings in the three realms (the realm of desire, the realm of form, and the formless realm).' Indra's mind was relieved and greatly pleased, so he praised Sudatta in verse: 'Well done! You have compassion for the world, Quickly liberated, you have fulfilled your wish, You shall remove the defilements of the three times (past, present, and future), Gods and humans will surely receive your grace.' Then, Sudatta walked through the city of Sravasti (an ancient Indian city), and in the marketplace, he obtained a treasure from a previous life, worth as much as in this life. He held it up and proclaimed loudly: 'If there is anyone in the country of Sravasti who is extremely poor, I will give this treasure to them.' At that time, there were former elders in the country, all of whom were once wealthy merchants, totaling several thousand people. They all came to Sudatta, each stating: 'We are in distress and poverty, and we only hope for your compassionate relief.' There were also countless extremely poor people who rushed to him, begging for the treasure. Sudatta replied: 'You virtuous ones are not poor,' --------------------------------------------------------------------------------
Chinese
今是城中有贫极者，吾以此宝当往与之。” 众人问言：“观此城中谁极贫乎？” 须赖答言：“王波斯匿国之最贫。” 众人言：“勿宣是语，帝王何常而有贫者，度王宫藏珍琦不可呰计？” 须赖以偈答众人言： “虽多积财宝， 欲得求无厌， 如水昼夜流， 是辈犹为贫。 贪增不念苦， 邪行意不惭， 从此到彼世， 是为极贫困。” 于是，须赖与大众人民俱到王宫门。时王波斯匿在正殿，适收五百余长者，皆当有罪，王欲使多出财宝以赎其罪。傍臣白王须赖在外，王即请与相见。须赖入谓王言：“我往日经行舍卫城市，得此明月珠意欲与贫者，观省此国之极贫者莫甚于王，愿大王受是宝。” 王闻其言有惭愧色，答言：“须赖！我贫熟与卿同。” 须赖言：“王贫甚于我。” 王言：“愿说其意。” 须赖于大众前，为王说偈言： “夫财日夕贪无厌， 为君造害后烧痛， 自保不死不惟后， 是谓极贫无法行。 常有慈心不懈慢， 远色近贤而知足， 不好多求不畜积， 是生为智无怨恶。 居位舍正而为非， 以财恐民施刑法， 在安忘危快所欲， 欺人死困悔无及。 直信清净识者强， 现代汉语译本：现在城里有非常贫穷的人，我打算用这件宝物去送给他。 众人问道：‘你看这城里谁最贫穷呢？’ 须赖回答说：‘波斯匿王（Prasenajit，古印度拘萨罗国国王）最贫穷。’ 众人说：‘不要说这样的话，帝王怎么会有贫穷的呢？难道王宫里收藏的珍宝还少吗？’ 须赖用偈语回答众人说： ‘虽然积聚很多财宝，欲望却贪得无厌，就像流水日夜不停，这样的人仍然是贫穷的。 贪婪增长而不顾痛苦，行为邪恶而不知羞愧，从这一世到下一世，这样的人才是极度贫困的。’ 于是，须赖和大众一起到了王宫门口。当时波斯匿王正在正殿，刚抓捕了五百多位长者，他们都有罪，国王想让他们多出钱财来赎罪。旁边的官员告诉国王须赖在外面，国王就请他进来相见。须赖进去对国王说：‘我之前在舍卫城（Sravasti，古印度城市）里行走，得到这颗明月珠，想送给贫穷的人，我看这个国家最贫穷的莫过于大王您了，希望大王收下这件宝物。’ 国王听了这话，脸上露出惭愧的神色，回答说：‘须赖！我的贫穷和你一样吗？’ 须赖说：‘大王的贫穷比我更甚。’ 国王说：‘希望你能说出其中的道理。’ 须赖在大众面前，为国王说了偈语： ‘贪图钱财日夜没有厌足，为了君位造下祸害，死后遭受痛苦，只顾自己不死而不考虑后事，这才是极度贫穷，没有道义的行为。 常常怀有慈悲之心，不懈怠傲慢，远离美色，亲近贤人，知足常乐，不好多求，不积蓄财物，这样的人才是智慧的，没有怨恨和仇敌。 身居高位却舍弃正道而为非作歹，用钱财恐吓百姓，滥用刑法，在安乐时忘记危险，只图满足自己的欲望，欺骗他人，死后受困，后悔也来不及了。 正直诚信，清净无染，有见识的人才是强大的，'