Chinese
赖无有。当计须赖道德正相，布施戒具忍力精进慧不放逸善行有叙，慈悲喜护爱敬三宝，学深意净直信惭愧，七财满具，是须赖富，王不能及。正使大王所部国界，人民悉富如释摩男，合此人财以比须赖道德之富，百分、千分、巨亿万分，计所不能及，是不可以譬喻为比。” 王言：“善哉！善哉！如世尊言，我已有福，我国界中乃有持法上富之人。” 佛言：“然亦多有真人在王界内。” 于时，王波邪匿起住佛前，赞须赖言： “我尊仁与佛， 由仁我绮雅， 愿以国相上， 自今仁为师。 久已憍慢戒， 坐国远正法， 今闻须赖语， 愿详修梵行。 用贪财利故， 怨五百人系， 今赦贪无益， 念仁恩难忘。” 于是，五百系人闻王赦其罪，皆念须赖恩，厌非常苦得无欲意，悉起礼佛，又礼须赖。王意欢喜重赞言： “仁富我实贫， 须赖言妙真， 今下令国中， 不得言仁贫。” 国人闻王令后，皆称须赖为富，无复贫名。须赖起正衣服，右膝着地，叉手白佛言：“今是大众集会。善哉！世尊！愿说法语，使此众人不空见佛。” 佛言：“善哉！听我所说，善思念之！有四法，族姓子！为见佛。何等四？为信、为乐、为悦、为敬 现代汉语译本：佛陀说：‘须赖（Sudatta，一位富有的长者）并非没有财富。应当计算须赖的道德正相，他的布施、持戒、忍辱、精进、智慧、不放逸的善行有条理，慈悲喜舍，爱敬三宝，学识深厚，意念清净，正直诚信，有惭愧心，七种圣财圆满具足，这才是须赖的富有，国王都比不上。即使大王您所管辖的国界内，所有人民都像释摩男（Sakyamuni，释迦牟尼佛的俗家名字）一样富有，把这些人的财富加起来，与须赖的道德财富相比，百分之一、千分之一、巨亿万分之一都比不上，根本无法用比喻来衡量。’ 国王说：‘太好了！太好了！正如世尊所说，我真有福气，我的国界内竟然有如此持法上富之人。’ 佛陀说：‘确实也有很多真人在大王的国界内。’ 这时，波邪匿王（King Pasenadi）从座位上起身，走到佛陀面前，赞叹须赖说： ‘我尊敬的仁者与佛陀一样，因为您我才得以变得高雅，我愿意把国相之位让给您，从今以后您就是我的老师。我长久以来因为骄慢而疏于持戒，身居王位而远离正法，今天听了须赖的话，我愿意详细地修习梵行。因为贪图财利，我冤枉囚禁了五百人，现在我赦免他们，贪婪毫无益处，我永远不会忘记您的恩德。’ 于是，五百被囚禁的人听到国王赦免了他们的罪，都感念须赖的恩德，厌恶无常的痛苦，生起了无欲的念头，都起身礼拜佛陀，又礼拜须赖。国王心生欢喜，再次赞叹说： ‘您富有而我贫穷，须赖的话语真实而精妙，现在我下令全国，不得再说您贫穷。’ 国人听到国王的命令后，都称须赖为富，不再称他为贫穷。须赖整理好衣服，右膝跪地，合掌对佛陀说：‘现在这里有大众。善哉！世尊！愿您宣说佛法，使这些众人不空见佛。’ 佛陀说：‘很好！听我所说，好好思考！有四种法，善男子！可以见到佛。是哪四种呢？是信、是乐、是悦、是敬。’
English
English version: The Buddha said, 'Sudatta (a wealthy elder) is not without wealth. One should consider Sudatta's true moral qualities: his giving, his keeping of precepts, his patience, his diligence, his wisdom, his disciplined good conduct, his compassion, joy, and equanimity, his love and respect for the Three Jewels, his profound learning, his pure intentions, his honesty and integrity, his sense of shame, and his complete possession of the seven noble riches. This is Sudatta's true wealth, which even a king cannot match. Even if all the people in the king's realm were as wealthy as Sakyamuni (the Buddha's given name), and all their wealth were combined, it would not equal even a hundredth, a thousandth, or a hundred millionth part of Sudatta's moral wealth. It is beyond comparison.' The king said, 'Excellent! Excellent! As the World-Honored One has said, I am truly fortunate that there is such a person of great wealth in my kingdom who upholds the Dharma.' The Buddha said, 'Indeed, there are many true people within your kingdom.' At that time, King Pasenadi rose from his seat, went before the Buddha, and praised Sudatta, saying: 'My respected one is like the Buddha, because of you I have become refined. I am willing to give you the position of state minister, and from now on you will be my teacher. For a long time, I have been negligent in keeping the precepts due to arrogance, and I have been far from the true Dharma while sitting on the throne. Today, after hearing Sudatta's words, I am willing to diligently practice the pure conduct. Because of greed for wealth, I unjustly imprisoned five hundred people. Now I pardon them, for greed is useless, and I will never forget your kindness.' Then, the five hundred imprisoned people, hearing that the king had pardoned their crimes, all felt grateful for Sudatta's kindness. They were disgusted with the impermanent suffering and developed a desire for non-attachment. They all rose and bowed to the Buddha, and then bowed to Sudatta. The king was delighted and praised again, saying: 'You are rich, and I am poor. Sudatta's words are true and wonderful. Now I decree throughout the kingdom that no one shall say that you are poor.' After the people of the kingdom heard the king's decree, they all called Sudatta rich and no longer called him poor. Sudatta adjusted his clothes, knelt on his right knee, and with his palms together, said to the Buddha, 'Now there is a great assembly here. Excellent, World-Honored One! May you speak the Dharma, so that these people will not have seen the Buddha in vain.' The Buddha said, 'Excellent! Listen to what I say, and contemplate it well! There are four things, good son, by which one can see the Buddha. What are these four? They are faith, joy, delight, and respect.' -------------------------------------------------------------------------------- ，是为四。
Chinese
“复有四法，可得见佛。何等四？已见佛色像便起道意，自愿后世得身如是；已至意思念佛言常至诚；已悲哀诸人物意不复动；已乐所履行不断三宝，是为四。 “复者四法为觉意。何等四？谓色痛想行识、无所视、所见转空、所想即知，是为四。 “复有四法，见佛向净。何等四？不计彼我为内外除、不计常在为除寿命、不计断灭为舍习行、以佛眼见觉常眠意，是为四。 “复有四法见佛向净。何等四？一切法无此取、以正定为净行、已学成无上智、善权见净脱，是为四。族姓子、族姓女！已见如来为向清净。” 佛说是时，七百比丘意解无漏，坐中菩萨皆得不起法忍，无数千人皆立德本。佛说经已，便从座起，与诸弟子及诸菩萨，现神飞去如凤凰王，还到祇树给孤独园。 于是，王波斯匿谓须赖言：“仁者欲诣佛时，愿相告敕身欲随往。” 须赖言：“亦愿大王敕诸后宫太子官属，并国吏民不诣佛者，使有司记其罪。所以者何？菩萨不但忧身、忧人非人，菩萨在大众中威神倍好。” 王言：“愿闻菩萨将从大众，为之奈何？” 须赖答言：“一切众生菩萨皆能合会以为从者，谓以布施众人乐从，能转悭者使好布施。菩萨持戒众人乐从，化诸 现代汉语译本 这是第四种。 还有四种方法，可以见到佛。是哪四种呢？已经见到佛的形象就生起修道的意愿，自己发愿来世能得到像佛一样的身体；已经到了心中常常思念佛的境界，并且至诚；已经悲悯众生，心意不再动摇；已经乐于所修行的，不间断地皈依三宝，这是四种。 还有四种方法是觉悟的意念。是哪四种呢？就是色、受、想、行、识，不执着于所见，所见都转为空性，所想的即刻明白，这是四种。 还有四种方法，见到佛后趋向清净。是哪四种呢？不计较彼此，内外都消除；不执着于常在，从而消除寿命的执着；不执着于断灭，从而舍弃习性；用佛的智慧眼看到觉悟的意念常在，这是四种。 还有四种方法，见到佛后趋向清净。是哪四种呢？对一切法都不执取，以正定为清净的修行，已经学成无上的智慧，善巧地见到清净的解脱，这是四种。善男子、善女人！已经见到如来就是趋向清净了。 佛陀说完这些话的时候，七百位比丘心意解脱，不再有烦恼，在座的菩萨都得到了不退转的法忍，无数千人都建立了功德的根本。佛陀说完经后，就从座位上起身，和弟子们以及菩萨们一起，显现神通飞去，像凤凰王一样，回到了祇树给孤独园。 这时，波斯匿王对须赖说：‘仁者您要去见佛的时候，希望您告诉我一声，我想要跟随前往。’ 须赖说：‘也希望大王命令后宫的太子、官员以及全国的官吏百姓，不前往见佛的人，让有关部门记录他们的罪过。这是为什么呢？菩萨不仅关心自己，也关心人和非人，菩萨在大众之中，威德神力更加美好。’ 国王说：‘希望听闻菩萨带领大众，是怎样做的？’ 须赖回答说：‘一切众生菩萨都能聚集在一起作为跟随者，用布施使众人乐于跟随，能转化吝啬的人使他们喜欢布施。菩萨持戒，众人乐于跟随，教化那些
English
English version This is the fourth. Furthermore, there are four methods by which one can see the Buddha. What are these four? Having seen the Buddha's form, one generates the intention to follow the path, vowing to attain a body like the Buddha's in future lives; having reached the state of constantly contemplating the Buddha in one's mind, and being sincere; having compassion for all beings, and one's mind no longer wavers; having joy in one's practice, and continuously taking refuge in the Three Jewels, these are the four. Furthermore, there are four methods that are the intention of enlightenment. What are these four? They are form, feeling, perception, mental formations, and consciousness, not clinging to what is seen, seeing all that is seen as empty, and immediately understanding what is thought, these are the four. Furthermore, there are four methods by which, upon seeing the Buddha, one moves towards purity. What are these four? Not calculating self and other, eliminating both inner and outer; not clinging to permanence, thus eliminating the clinging to lifespan; not clinging to annihilation, thus abandoning habitual actions; seeing with the Buddha's wisdom eye that the intention of enlightenment is always present, these are the four. Furthermore, there are four methods by which, upon seeing the Buddha, one moves towards purity. What are these four? Not grasping at any dharma, taking right concentration as pure practice, having learned and attained supreme wisdom, skillfully seeing pure liberation, these are the four. Sons and daughters of good families! Having seen the Tathagata is to move towards purity. When the Buddha finished speaking these words, seven hundred monks had their minds liberated, free from defilements, and the Bodhisattvas present all attained the tolerance of non-retrogression, and countless thousands established the root of merit. After the Buddha finished speaking the sutra, he rose from his seat, and together with his disciples and the Bodhisattvas, manifested his supernatural powers and flew away, like a king of phoenixes, returning to the Jeta Grove Anathapindika Garden. At this time, King Pasenadi said to Sudatta: 'When you, venerable one, wish to go to see the Buddha, I hope you will inform me, as I wish to follow along.' Sudatta said: 'I also hope that the Great King will command the princes, officials of the palace, and the officials and people of the entire country that those who do not go to see the Buddha, the relevant departments should record their offenses. Why is this? Bodhisattvas are concerned not only with themselves, but also with humans and non-humans, and the majestic power of Bodhisattvas among the assembly is even more excellent.' The King said: 'I wish to hear how the Bodhisattva leads the assembly, how is it done?' Sudatta replied: 'All beings can be gathered by the Bodhisattva to be followers, using generosity to make people happy to follow, and transforming the stingy to make them like generosity. The Bodhisattva upholds the precepts, and people are happy to follow, teaching those --------------------------------------------------------------------------------
Chinese
不信令信罪福。菩萨忍辱众人乐从，化诸瞋恚令无结恨。菩萨精进众人乐从，化诸无势令建精进。菩萨行禅众人乐从，化诸乱意令守一心。菩萨智慧众人乐从，化诸愚痴令得正智。菩萨行慈众人乐从，化诸不仁使有慈心。菩萨行悲众人乐从，入生死苦不厌正行。菩萨行喜众人乐从，化忧迷者能使乐法。菩萨行护众人乐从，安慰劝助使人入法。如是大王！德行非一。 “又有四事为善受人：一曰、护众生不违舍；二曰、众德本行清净；三曰、择好愿令佛国无三毒；四曰、空不愿无思想，出诸魔网所拘制。菩萨常行柔软，化诸刚强不忘大乘，乐居山泽，不以毁断先世福德，善本日增普修众行，周满道法三十七品。菩萨以是合取人民。” 王波斯匿欣然大悦善心生焉，王身所著彩衣，价直千万以上须赖。须赖不受，言：“大王意悦，与受何异？”王意不乐。须赖复言：“我自有䓸衣着之甚悦，当用是，忧衣为？” 王曰：“何故？” 须赖答言：“我有时脱衣挂树舍，行一日或至七日，无贪取者，我亦无惜意，不顾望此衣。菩萨常服如此辈衣，既自无著意，又使彼不贪。” 王曰：“愿仁愍念，足行衣上，使我长夜得福无量。”须赖称王意，为蹈衣上。 王曰：“此衣已属须赖，吾将 现代汉语译本：不相信因果报应，不相信善恶业报。菩萨以忍辱之心，使众人乐于追随，化解一切嗔恨，使之不再结怨。菩萨以精进之心，使众人乐于追随，化解一切懈怠，使之建立精进之心。菩萨以禅定之心，使众人乐于追随，化解一切散乱，使之守住一心。菩萨以智慧之心，使众人乐于追随，化解一切愚痴，使之获得正智。菩萨以慈悲之心，使众人乐于追随，化解一切不仁，使之生起慈心。菩萨以悲悯之心，使众人乐于追随，深入生死之苦而不厌倦正道修行。菩萨以喜悦之心，使众人乐于追随，化解忧愁迷惑，使之乐于佛法。菩萨以护持之心，使众人乐于追随，安慰劝导，使人进入佛法。大王啊！菩萨的德行不止这些。 还有四件事能使人乐于接受教化：一是，守护众生而不舍弃；二是，众德之本行清净；三是，选择好的愿望，使佛国没有贪嗔痴三毒；四是，空无所愿，没有思想，从而脱离魔网的束缚。菩萨常行柔软之道，化解刚强，不忘大乘佛法，乐于居住在山林沼泽，不因修行而毁坏前世的福德，善行日益增长，普遍修习各种修行，圆满三十七道品。菩萨以此来感化人民。 波斯匿王听后非常高兴，善心顿生。国王身上穿着的彩衣，价值千万以上，想要送给须赖。须赖没有接受，说：‘大王心意欢喜，与接受有什么区别呢？’国王心中不悦。须赖又说：‘我自有粗布衣穿着，非常高兴，为什么要用这件衣服呢？’ 国王问：‘为什么？’ 须赖回答说：‘我有时脱下衣服挂在树上，离开一天甚至七天，也没有人贪图拿走，我也没有吝惜之意，不惦记这件衣服。菩萨常常穿着这样的衣服，既自己没有执着，也使他人不贪婪。’ 国王说：‘希望您慈悲，在衣服上走过，使我长夜获得无量福报。’须赖顺应国王的心意，在衣服上走过。 国王说：‘这件衣服已经属于须赖了，我将’