Chinese
其形状逾于天帝百千倍，天意皆悦，知非凡人，悉已天华散其上。 佛告须赖：“菩萨在贵不以憍慢，现若卑贱，能使众人不贪富贵亦无恨贫，是为净德。其在豪贵能率余人兴布施意，在智现愚，能使愚人疾解智慧，是为净德。已能制意，如汝须赖，示现极贫守戒如法，为诸梵志居士众人所敬，是为清净知善方便。” 贤者阿难白佛言：“须赖学来久如？” 佛告阿难：“其学甚久，已事若干亿百千佛，现得三忍博达众智，顺行诸善自见贫鄙，意净如是。” 阿难言：“今宁有人愿求佛者？” 佛言：“欲天七千、色天万二千、世人数千，皆发无上正真道意。” 阿难复问：“须赖久如当成为佛？佛号为何？国土何类？” 佛为阿难说此偈言： “阿难听我说， 须赖初发义， 护人无仇善， 德广常大施， 从始起意来， 其数难缕陈。 供养佛无厌， 奉法守不忘， 学六度无极， 进道乐久长， 梵行未曾漏， 守法慧不倾， 所行志念具， 觉对立道地。 已度众邪网， 性善觉内事， 已舍世八事， 利衰毁誉意， 一切等心视， 如空无挂碍。 爱法行无倦， 守忍慈为常， 爱人如爱己， 弃身安群生 现代汉语译本 他的形貌比天帝（Deva）还要超出百千倍，天人们都感到喜悦，知道他不是凡人，都纷纷将天花散在他的身上。 佛陀告诉须赖（Sudatta）说：‘菩萨身处尊贵地位时不会骄傲自满，即使示现卑微，也能使众人不贪恋富贵，也不怨恨贫穷，这就是清净的德行。身处豪门贵族时，能引导他人发起布施之心；在智慧上示现愚笨，能使愚笨的人迅速理解智慧，这也是清净的德行。已经能够控制自己的意念，就像你须赖一样，示现极其贫困，持守戒律如法，为诸梵志（Brahmin）、居士（householder）等众人所尊敬，这就是清净的、了解善巧方便的方法。’ 贤者阿难（Ananda）问佛陀说：‘须赖学习佛法有多久了？’ 佛陀告诉阿难说：‘他学习佛法已经很久了，已经侍奉过若干亿百千佛，现在已经证得三忍（three kinds of forbearance），博通各种智慧，顺应修行各种善行，自己虽然示现贫贱，但内心清净就是如此。’ 阿难说：‘现在是否有人发愿求成佛道？’ 佛陀说：‘欲界天（Kama-loka）有七千，色界天（Rupa-loka）有一万二千，世间人数千，都发起了无上正真道的心意。’ 阿难又问：‘须赖还要多久才能成佛？佛号是什么？国土是什么样的？’ 佛陀为阿难说了这首偈语： ‘阿难你听我说，须赖最初发心时，就护持他人没有仇恨，行善德行广大常行布施，从最初发心以来，其数量难以一一陈述。供养佛陀没有厌倦，奉行佛法守护不忘，学习六度（Six Paramitas）没有穷尽，精进修道乐于长久，清净的梵行没有丝毫泄漏，守护佛法智慧不倾斜，所行所为志向和意念都具足，觉悟真理而立于道地。已经度脱各种邪见罗网，本性善良觉悟内在之事，已经舍弃世间的八种事物，利益、衰败、毁谤、赞誉等意念，对一切都平等看待，如同虚空没有挂碍。爱乐佛法修行没有疲倦，守护忍辱慈悲为常，爱人如同爱自己，舍弃自身安稳众生。’
English
English version His form surpassed that of the Deva (god) by a hundred thousand times. The Devas were all delighted, knowing he was no ordinary person, and they all scattered heavenly flowers upon him. The Buddha told Sudatta: 'A Bodhisattva, when in a position of nobility, does not become arrogant. Even when appearing humble, he can cause others not to crave wealth and not to resent poverty. This is pure virtue. When in a position of wealth and power, he can lead others to generate the intention of giving. When wise, he appears foolish, enabling the foolish to quickly understand wisdom. This is pure virtue. Having already controlled his mind, like you, Sudatta, he appears extremely poor, upholds the precepts according to the Dharma, and is respected by Brahmins, householders, and all people. This is the pure and skillful means of knowing good.' The venerable Ananda asked the Buddha: 'How long has Sudatta been studying the Dharma?' The Buddha told Ananda: 'His study of the Dharma has been very long. He has already served countless billions of Buddhas. Now he has attained the three kinds of forbearance, is well-versed in all kinds of wisdom, follows the practice of all good deeds, and although he appears poor and humble, his mind is pure in this way.' Ananda said: 'Is there anyone now who wishes to seek Buddhahood?' The Buddha said: 'Seven thousand from the Kama-loka (desire realm), twelve thousand from the Rupa-loka (form realm), and several thousand people from the world have all generated the intention for the unsurpassed, true, and right path.' Ananda asked again: 'How long will it be before Sudatta becomes a Buddha? What will his Buddha name be? What will his land be like?' The Buddha spoke this verse for Ananda: 'Ananda, listen to me, when Sudatta first generated the intention, he protected others without hatred, practiced good deeds, was generous, and constantly gave. Since the beginning of his intention, the number is difficult to enumerate. He offered to the Buddha without weariness, upheld the Dharma, and did not forget it. He studied the Six Paramitas without end, advanced on the path, and rejoiced in it for a long time. His pure conduct was without any leakage, he upheld the Dharma, and his wisdom did not waver. His actions and intentions were complete, he awakened to the truth and stood on the path. He has already crossed the net of all wrong views, his nature is good, and he is aware of inner matters. He has already abandoned the eight worldly things, such as gain, loss, defamation, and praise. He views everything with equanimity, like the void without any hindrance. He loves the Dharma and practices without weariness, he upholds patience and compassion as his constant practice, he loves others as he loves himself, and he abandons his own well-being for the sake of all beings.' -------------------------------------------------------------------------------- ， 爱习悉教彼， 念熟说义实。 觉意不离法， 解空导二脱， 三忍具无念， 学法知可行。 所至必开导， 一切蒙其恩， 所在国邑兴， 辄往到其方， 宣化如佛意， 遍教诸天人。 我般泥曰后， 末时须赖终， 生东可乐国， 阿閦所山方， 余三阿僧祇， 行满大愿成。 得佛除世邪， 安隐度十方， 自然为神将， 号曰世尊王。 始如阿閦佛， 所度无有量， 世名德化成， 恶灭善义兴， 佛住千万岁， 众僧不可称。 彼愿罗汉少， 求佛者甚众， 时人力神足， 精进福行明。 其世五音声， 佛说法遍闻， 无有坏善魔， 正信脱邪患。 至佛灭度后， 八万四千人， 上法兴照世， 令行无讼意， 须赖所教化， 多愿摩诃衍， 悉会生其世， 不数已度人。”
Chinese
佛拜须赖。时坐中天、人、鬼、龙，各以好衣奉上须赖，欢乐之声闻于三千，亿百千人皆来礼之。佛为广说若干法要，解三乘行。 王波斯匿避坐叉手，住白佛言：“我以贪浊为国财醉，憍贵自恣作危殆行，得须赖妙言，乃自知最为贫。今欲舍家国付太子，受世尊戒，身为佛比丘僧，守园给使。现在财宝为三分：一 现代汉语译本 他勤奋学习教诲，熟记并宣说佛法的真实义理。 觉悟的心意不离佛法，理解空性，引导众生达到二种解脱。 具备三种忍辱，心中没有妄念，学习佛法，明白如何修行。 无论到达何处，必定开导众生，一切众生都蒙受他的恩惠。 他所到的国家和城市都会兴盛，他总是前往那些地方。 宣扬教化如同佛陀的旨意，普遍教导诸天和人类。 我涅槃之后，末法时期需要依靠须赖（Sudarshana，人名）来终结。 他将出生在东方一个快乐的国度，在阿閦佛（Akshobhya，不动佛）的道场。 再经过三个阿僧祇劫（asamkhya kalpa，无数大劫），修行圆满，大愿成就。 成佛后，他将消除世间的邪恶，使十方世界安稳。 他自然成为神将，号称世尊王（Loknatharaja，世间自在王）。 他最初像阿閦佛一样，所度化的众生无量无边。 他的世界名为德化成，邪恶灭绝，善良的意义兴盛。 佛陀住世千万年，僧众多得不可计数。 那个世界证得阿罗汉果位的人很少，求证佛果的人却非常多。 那时的人们具有神通，精进修行，福德光明。 他们的世界充满五种美妙的声音，佛陀说法之声遍布各处。 没有破坏善行的魔障，人们正信佛法，脱离邪恶的困扰。 到佛陀灭度之后，有八万四千人。 他们弘扬佛法，照耀世间，使人们修行时没有争讼之心。 须赖所教化的人，大多发愿修习大乘佛法（Mahayana，大乘）。 他们都将聚集到他的世界，已经度化的人数不胜数。 佛陀向须赖致敬。当时在座的天人、鬼神、龙等，都将美好的衣物献给须赖，欢喜的声音响彻三千世界，亿万人都来礼拜他。佛陀为他们广泛宣说了若干佛法要义，解释了三乘的修行。 波斯匿王（Prasenajit，古印度憍萨罗国国王）避开座位，合掌站立，对佛陀说：‘我因为贪恋国家的财富而沉醉，骄傲自大，恣意妄为，做了许多危险的事情。听了须赖的妙语，才知道自己是最贫穷的人。现在我想要舍弃家国，将王位交给太子，接受世尊的戒律，成为佛陀的比丘僧，在园林中做侍者。我现在的财宝分为三份：一份用于供养佛陀和僧众，一份用于布施给贫穷的人，一份用于修缮寺庙。’
English
English version He diligently learns the teachings, memorizes and speaks the true meaning of the Dharma. His awakened mind does not stray from the Dharma, he understands emptiness, and guides beings to the two liberations. He possesses the three kinds of patience, has no delusive thoughts, learns the Dharma, and understands how to practice. Wherever he goes, he will surely guide beings, and all beings will receive his grace. The countries and cities he visits will flourish, and he always goes to those places. He propagates the teachings as the Buddha intended, and universally teaches gods and humans. After my Nirvana, in the Dharma-ending age, it will be necessary to rely on Sudarshana (a person's name) to bring it to an end. He will be born in a joyful country in the East, in the place of Akshobhya (the Immovable Buddha). After another three asamkhya kalpas (countless great eons), his practice will be complete, and his great vows will be fulfilled. Upon becoming a Buddha, he will eliminate the evils of the world and bring peace to the ten directions. He will naturally become a divine general, and will be called Loknatharaja (King of the World). Initially, like Akshobhya Buddha, the beings he liberates will be immeasurable. His world will be named 'Virtue Accomplished', evil will be extinguished, and the meaning of goodness will flourish. The Buddha will live for millions of years, and the Sangha will be countless. In that world, there will be few who attain the Arhatship, but many who seek Buddhahood. The people of that time will have supernatural powers, will practice diligently, and their merits will be bright. Their world will be filled with five wonderful sounds, and the Buddha's voice of Dharma will be heard everywhere. There will be no demons to destroy good deeds, and people will have right faith in the Dharma, escaping the troubles of evil. After the Buddha's Nirvana, there will be 84,000 people. They will propagate the Dharma, illuminate the world, and enable people to practice without contention. Those who are taught by Sudarshana will mostly aspire to practice the Mahayana (Great Vehicle). They will all gather in his world, and the number of those already liberated will be countless. The Buddha paid homage to Sudarshana. At that time, the gods, humans, ghosts, and dragons in attendance all offered beautiful clothes to Sudarshana, and the sounds of joy resounded throughout the three thousand worlds, and billions of people came to pay homage to him. The Buddha extensively explained several key points of the Dharma to them, and explained the practice of the Three Vehicles. King Prasenajit (King of Kosala in ancient India) moved away from his seat, stood with his palms together, and said to the Buddha: 'I have been intoxicated by greed for the wealth of the country, arrogant and self-indulgent, and have done many dangerous things. After hearing Sudarshana's wonderful words, I realized that I am the poorest of all. Now I want to abandon my home and country, hand over the throne to the crown prince, receive the precepts of the World Honored One, become a Bhikkhu of the Buddha, and serve in the garden. I will divide my current treasures into three parts: one part for offering to the Buddha and the Sangha, one part for giving to the poor, and one part for repairing temples.' --------------------------------------------------------------------------------
Chinese
分、奉佛弟子；二分、施国人民；三分、留为官储。得蒙佛恩，现身财宝不复贪乐，一切是福皆施众生，愿得无上正真道意。” 时坐中五百长者、居士、五百梵志、五百小臣，闻王誓愿如师子吼，皆发无上正真道意，一切舍欲以家之信，离家为道欲作沙门，除中三百人，其余佛悉以为沙门。 于是，须赖退坐叉手，白佛言：“已亦愿从圣师子，十方诸现在佛，求哀作沙门，须赖慧力亦如来所成。”便入三昧，一切十方诸现在佛，皆与其比丘僧俱现。须赖即起，稽首礼十方佛便为沙门，复求哀言：“愿诸世尊哀听受我使得成立。” 十方诸佛及释迦文皆伸右臂摩须赖顶，诸佛臂各自现不相障。是时光明照三千世界，天雨众华，贤者须赖自然法衣在身，被服正齐威仪安庠。当须赖得拜，时五百比丘漏尽意解无余缚结，千菩萨得信忍。 佛告阿难：“受是记拜经奉持之，当为众人布说其义。所以者何？末世人多在邪信网，吾以是故于中作佛，化其恶意使见正道，令如须赖从信入慧。我于世间周遍说法，一人不度我终不舍。是故，阿难！当传此法令人信乐，终日习闻使意开解，当从是如得要。” 佛说经已，皆欢喜，须赖比丘、诸比丘僧，天帝释及王波斯匿，天、人、阿须轮，莫不乐闻。 现代汉语译本：‘我将这些财宝分为三份：一份布施给佛弟子；一份布施给国家人民；一份留作官府储备。’因为蒙受佛的恩德，现在我不再贪恋财宝，一切福报都施予众生，愿能证得无上正真之道。” 当时在座的五百位长者、居士、五百位婆罗门、五百位小臣，听到国王如狮子吼般的誓愿，都发起了无上正真道的心意，都舍弃欲望，以家中的信物为凭证，离家修行想要成为沙门（出家人），其中三百人被排除在外，其余的人佛都让他们做了沙门。 于是，须赖退回座位，合掌向佛禀告说：‘我也愿意追随圣师子（佛陀），向十方诸现在佛，恳求允许我做沙门，须赖的智慧力量也如佛所成就。’说完便进入三昧（禅定），一切十方诸现在佛，都与其比丘僧一同显现。须赖立即起身，向十方佛顶礼，便成为沙门，又恳求说：‘愿诸世尊慈悲听受，使我得以成就。’ 十方诸佛及释迦文佛都伸出右臂摩须赖的头顶，诸佛的手臂各自显现，互不相碍。这时光明照耀三千世界，天空中降下各种鲜花，贤者须赖自然而然地穿上了法衣，衣着整齐，威仪安详。当须赖受戒时，五百比丘漏尽意解，不再有任何束缚，一千菩萨得到了信忍。 佛告诉阿难：‘接受这部《记拜经》并奉持它，应当为众人宣说其中的含义。这是为什么呢？末世的人大多陷入邪信的罗网，我因此在其中成佛，教化他们的恶意，使他们见到正道，让他们像须赖一样从信入慧。我在世间周遍说法，如果有一个人没有被度化，我终不舍弃。所以，阿难！应当传授此法，使人信乐，终日学习听闻，使心意开解，应当由此得到要领。’ 佛说完这部经后，大家都非常欢喜，须赖比丘、诸比丘僧，天帝释及国王波斯匿，天人、阿修罗，没有不乐意听闻的。