Chinese
等度意等住已来，积不可计，先仁之前三十亿劫，仁乃于彼发无上正等度意，适甫乃入无所从生法忍，是仁本造发意时师。” 文殊师利闻佛所说则前作礼，白须摩提言：“唯别久远今乃讲侍，与师相见得受法诲。” 须摩提报言：“莫作是念。用何等故？无所从生法忍，亦无所念亦无有师。” 文殊师利问言：“云何不转女人身？” 须摩提报言：“于是无所得。所以者何？法无男无女，今者我当断仁所疑。” 文殊师利言：“善哉！乐欲闻之。” 须摩提谓文殊师利言：“如今我后亦当逮如来、无所著、等正觉、成慧行、安定、世间父、无上士、道法御、天人师、佛、天中天，如是审谛，我今便当变为男子。”适作是语，便成男子，头发即堕袈裟着身，便为沙弥。 须摩提复谓文殊师利言：“审我来世当作佛时，使我国中莫有三事。何等为三？一者魔事，二者地狱，三者女人态。若我至诚，我身当如年三十沙门。”时须摩提，适作是语，形体颜色如年三十。 时须摩提谓文殊师利言：“我作佛时，令我国人皆作金色，城郭及地周匝七宝，有七宝树令八种行，七宝池水四边中外皆生七宝杂色莲华及诸杂宝，不多不少皆悉停等。”须摩提言：“如仁之国，我之刹土 现代汉语译本：佛陀说：‘须摩提（Sumati，意为善意）菩萨，你从发菩提心到安住于此，所经历的时间不可计数。在先前的三十亿劫之前，你便已发起了无上正等觉之心。你刚刚才证入无所从生法忍（anutpattika-dharma-ksanti，对诸法不生不灭的领悟），而我正是你最初发菩提心时的老师。’ 文殊师利（Manjusri，意为妙吉祥）菩萨听闻佛陀所说，便向前作礼，对须摩提菩萨说：‘我只是在很久之后才来侍奉您，今天能与老师相见，并接受您的教诲。’ 须摩提菩萨回答说：‘不要这样想。为什么呢？因为证入无所从生法忍，既没有念头，也没有老师。’ 文殊师利菩萨问道：‘为什么您不转为男身呢？’ 须摩提菩萨回答说：‘对于此，我无所得。为什么呢？因为法中没有男女之分。现在我将为你解除疑惑。’ 文殊师利菩萨说：‘太好了！我非常乐意听闻。’ 须摩提菩萨对文殊师利菩萨说：‘将来我也会证得如来（Tathagata，佛的称号）、无所著（Asakta，不执着）、等正觉（Samyaksambuddha，正等正觉）、成就智慧之行、安住于正定、成为世间的父亲、无上士（Anuttara，无上）、调御丈夫（Purisadamyasarathi，调御丈夫）、天人师（Sasta devamanusyanam，天人导师）、佛（Buddha，觉悟者）、天中天（Devatideva，天中之天）。如此真实不虚，我现在就将变为男子。’说完这话，须摩提菩萨立刻变成男子，头发随即脱落，袈裟披在身上，成为沙弥（Sramanera，出家男子）。 须摩提菩萨又对文殊师利菩萨说：‘我发愿，当我来世成佛时，我的国土中将没有三件事。是哪三件事呢？第一是魔事，第二是地狱，第三是女人之身。如果我的愿望真实不虚，我的身体应当像三十岁的沙门。’须摩提菩萨说完这话，形体颜色就如同三十岁一般。 这时，须摩提菩萨对文殊师利菩萨说：‘我成佛时，要使我国的人都呈现金色，城郭和土地周围都以七宝装饰，有七宝树，树上生出八种行道，七宝池水中，四边内外都生长着七宝杂色莲花和各种珍宝，不多不少，都完全相等。’须摩提菩萨说：‘就像你的国土一样，我的刹土’
English
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' --------------------------------------------------------------------------------
Chinese
亦当如是。如我至诚者，今在会者当作金色。”适作是语，应时众座皆作金色。 时持地神即从地出，化作天身举声称扬，叹须摩提，三言：“摩诃须摩提菩萨摩诃萨得作佛时，国土所有七宝池水树及华实，皆当如是。” 于是佛谓文殊师利：“是须摩提菩萨摩诃萨不久当得佛，号宝德合吉祥如来、无所著、等正觉、成慧行、安定、世间父、无上士、道法御、天人师、佛、天中天。” 佛说是经、授须摩提莂时，三十亿人发无上平等度意者，皆得立不退转；六万天子悉得诸法法眼生。 座中有五百菩萨，闻文殊师利所言甚深，意用不解中欲堕落，见须摩提所说真诚寻皆有应，即解身衣以用上佛，亦不谀谄无所希望，持是功德用自坚固，于无上平等度意，即得住不退转地，超九十劫，不复生死。时佛授与五百人决：“却后十劫，劫名无尘垢，佛号固受如来、无所著、等正觉，是五百人等当生彼国，国名焰气，当同一劫俱得作佛，皆同一字，号庄饰预知人意如来、无所著、等正觉。” 佛谓文殊师利：“乃如是经多所饶益，如是不乎？若今最后有菩萨摩诃萨及沙门，若善男子善女人等，求菩萨道奉行六度无极，未晓善权方便，不如书持是经讽诵读转，复教人常念其中事，诸欲闻者广为解说 现代汉语译本：也应当像这样。像我这样至诚的人，现在在法会中的人应当都变成金色。’刚说完这话，当时在座的所有人都变成了金色。 这时，持地神（守护大地的神）立即从地里出来，化作天人的身形，高声称赞，赞叹须摩提（菩萨名），说了三遍：‘摩诃须摩提菩萨摩诃萨（伟大的须摩提菩萨）成佛时，国土中所有的七宝池、水、树木以及花朵果实，都应当像这样。’ 于是，佛告诉文殊师利（菩萨名）：‘这位须摩提菩萨摩诃萨不久将成佛，佛号为宝德合吉祥如来（如来是佛的称号之一）、无所著（不受任何事物束缚）、等正觉（达到与佛同等的觉悟）、成就智慧修行、安定、世间之父、无上士（最伟大的人）、引导众生修行佛法的导师、天人师（天界和人间的导师）、佛、天中天（天界中最尊贵者）。’ 佛陀宣说这部经，并为须摩提授记时，有三十亿人发起了无上平等度（普度众生）的意愿，都达到了不退转的境界；六万天子都获得了诸法法眼（洞察一切事物本质的智慧）的生起。 在座的五百位菩萨，听到文殊师利所说的甚深道理，心中不理解，想要退堕，看到须摩提所说的真诚话语都得到了应验，立即脱下身上的衣服用来供养佛，也没有谄媚奉承，没有任何希望，以这样的功德来坚定自己的道心，对于无上平等度（普度众生）的意愿，立即安住于不退转的境界，超越了九十劫（极长的时间），不再受生死轮回之苦。当时，佛陀为这五百人授记：‘在十劫之后，劫名为无尘垢，佛号为固受如来、无所著、等正觉，这五百人将往生到那个佛国，国名为焰气，将在同一劫一起成佛，佛号都相同，名为庄饰预知人意如来、无所著、等正觉。’ 佛告诉文殊师利：‘像这样的经典，能带来如此多的利益，不是吗？如果现在末世有菩萨摩诃萨以及沙门（出家修行者），或者善男子善女人等，求菩萨道，奉行六度无极（布施、持戒、忍辱、精进、禅定、智慧），还不了解善巧方便，不如书写受持这部经典，讽诵读诵，并且教导他人常常念诵其中的内容，对于想要听闻的人，广泛地为他们解说。’
English
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.' -------------------------------------------------------------------------------- 。”
Chinese
佛复语文殊师利：“前所不闻、本所不行如是辈菩萨者当念习持。所以者何？譬如转轮圣王治于世间，当时至竟七宝不为缺减，其王寿终七宝为散。如是文殊师利！若佛经道住于世间者，佛七觉意终不为灭；若佛法灭，觉意诸法皆为之尽。” 佛谓文殊师利：“当求无数方便，具索诸经勤学书持，为他人说教授一切，广解其义常当精进。是为法教，若善男子善女人欲求道者，莫中有悔。” 佛说经已，须摩提菩萨、文殊师利菩萨、大目揵连等，诸天及人，其在会者阿修罗、揵沓和、持世者，皆欢喜乐闻。 佛说须摩提菩萨经 现代汉语译本 佛陀又对文殊师利（Manjusri）说：‘对于那些以前没有听闻过、本来没有修习过这类菩萨行的人，应当忆念并学习奉持。这是什么原因呢？譬如转轮圣王（Chakravartin）统治世间，当他统治时，七宝（saptaratna）始终不会缺少，但当他寿命终结时，七宝就会散失。文殊师利啊！如果佛陀的教法住世，佛陀的七觉意（sapta bodhyanga）就永远不会灭失；如果佛法灭亡，觉意等诸法也都会随之消尽。’ 佛陀对文殊师利说：‘应当寻求无数方便，广泛搜集各种经典，勤奋学习、书写和受持，为他人宣说，教导一切众生，广泛解释其中的含义，并且要常常精进。这就是佛法的教导，如果善男子、善女人想要寻求佛道，就不要有任何后悔。’ 佛陀说完这部经后，须摩提菩萨（Sumati）、文殊师利菩萨、大目犍连（Mahamaudgalyayana）等，以及诸天和人，还有在法会中的阿修罗（Asura）、乾闼婆（Gandharva）、持世者（Dhrtarastra），都欢喜地听闻佛法。 佛说《须摩提菩萨经》
English
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 --------------------------------------------------------------------------------