English
English version Regarding the matters of the three realms (Triloka, the realm of desire, the realm of form, and the formless realm), The Buddhas of the future, steadfast sentient beings, the Buddhas of the present, As many Buddha-lands (Kṣetra) as there are sands in the Ganges, such Buddhas, in the end, also return to impermanence (Anitya). The power of impermanence does not spare the desire realm (Kāmadhātu), the form realm (Rūpadhātu), and the formless realm (Arūpadhātu), Whether they are immortals or kings, whether they are noble or lowly, whether they are high or low in status, they are equally not exempt from impermanence. Buddhas (Buddha), Pratyekabuddhas (Pratyekabuddha), those who are still learning (Śaikṣa), and those who have completed their learning (Arhat). Impermanence does not fear them, It does not choose wealth and beauty, does not ask about strength or weakness, or whether one possesses great wisdom, It firmly grasps people. Therefore, it should be known that impermanence is the greatest suffering, One should seek the true Dharma (Dharma). I, in the past as a king, gave away palaces to people, Gardens and bathing ponds, with flourishing flowers and fruits, as well as capital cities and wives and children, Even giving away my head and eyes, with these merits, it was to seek the path to Buddhahood. In my past lives, I gave away my hands and feet, through such deeds, I cultivated patience (Kṣānti). Once, a hawk was chasing a pigeon, and I cut off my own flesh to redeem it, For the sake of the unsurpassed path (Anuttara-samyak-sambodhi), I endured all kinds of suffering. I practiced asceticism, Long practiced difficult austerities, I defeated the Mara (Māra), under the Bodhi tree (Bodhi tree), Attained Buddhahood, without any defilements. I began to turn the wheel of Dharma (Dharmacakra), In Mrigadava (Deer Park). I have already subdued, the wrathful Yaksha (Yaksa), In the seven mountains, residing in the Himalayas (Himalaya). I have already subdued, The Yaksha and its retinue, yet I could not subdue, the power of impermanence. I was able to subdue, like a mountain cliff, such fierce elephants, Transforming them into my disciples, and their retinues, I subdued them all, Yet I could not subdue, the power of impermanence. ‘I, with all the debaters, and with all the heretics, Debated with them using the true Dharma (Dharma), and they were all inferior to me, I transformed sentient beings of different inclinations, and made them my disciples, Yet I could not subdue, the power of impermanence.’ -------------------------------------------------------------------------------- 大力。 我见贪欲缚， 瞋恚及愚痴， 如此愚冥法， 皆已得除灭， 然大智慧灯， 照于三千界， 而不能降伏， 无常之大力。 降伏天魔王， 及与诸兵众， 坏于大盲冥， 照以正法光。 亦降诸论师， 及诸占相者， 而不能降伏， 无常之大力。”
Chinese
尔时尊者阿难前白佛言：“善哉！世尊！善能分别解说此法。当何名此经？云何奉持之？” 佛言：“此经名为‘除诸忧恼’，汝应受持。一名‘会诸佛前’，亦名‘如来所说示现众生’，应当受持。” 佛告阿难：“于后世中有善男子、善女人受持《如来所说示现众生经》者，于七生中自识宿命，毒不能害，火不能烧，水不能漂，不堕地狱、饿鬼、畜生、八难之处。舍此身已，生弥勒前，得在弥勒第一会中。” 佛说此经已，阿难及诸大众，天、龙、夜叉、乾闼婆、阿修罗、迦楼罗、紧那罗、摩睺罗伽、人非人等，闻佛所说，欢喜奉行。 佛说须摩提长者经 现代汉语译本： 大力啊！ 我看到贪欲的束缚，瞋恚（chēn huì，愤怒和憎恨）以及愚痴（yú chī，缺乏智慧和理解）， 这些愚昧黑暗的法，都已经得以消除和灭尽。 然而，即使是大智慧的灯，照亮了三千世界（sān qiān shì jiè，佛教宇宙观中的广大世界）， 也不能降伏无常（wú cháng，事物变化不定）的强大力量。 佛陀降伏了天魔王（tiān mó wáng，阻碍修行的魔王），以及他的众多兵众， 破除了巨大的盲昧黑暗，用正法（zhèng fǎ，正确的佛法）的光芒照亮世界。 也降伏了各种论师（lùn shī，辩论者）以及占相者（zhān xiàng zhě，占卜者）， 但仍然不能降伏无常的强大力量。 这时，尊者阿难（Ā nán，佛陀的弟子）向前对佛说：‘太好了！世尊！您善于分别解说这个法。这部经应该叫什么名字？我们应该如何奉持它呢？’ 佛说：‘这部经名为《除诸忧恼》（Chú Zhū Yōu Nǎo，去除所有忧愁烦恼），你们应当受持。一名《会诸佛前》（Huì Zhū Fó Qián，在诸佛面前集会），也名《如来所说示现众生》（Rú Lái Suǒ Shuō Shì Xiàn Zhòng Shēng，如来所说，向众生展示），应当受持。’ 佛告诉阿难：‘在后世中，如果有善男子、善女人受持《如来所说示现众生经》的，在七生之中能够自己认识宿命（sù mìng，前世的生命），毒药不能伤害他们，火不能烧毁他们，水不能漂走他们，不会堕入地狱（dì yù，受苦之处）、饿鬼（è guǐ，饥饿的鬼魂）、畜生（chù shēng，动物）、八难（bā nán，八种难以修行佛法的处境）之处。舍弃这个身体之后，将往生到弥勒（Mí Lè，未来佛）佛前，能够在弥勒佛的第一场法会中。’ 佛说完这部经后，阿难以及所有的大众，包括天（tiān，天神）、龙（lóng，龙族）、夜叉（yè chā，一种鬼神）、乾闼婆（qián tà pó，一种天神，负责音乐）、阿修罗（ā xiū luó，一种好战的神）、迦楼罗（jiā lóu luó，一种大鹏金翅鸟）、紧那罗（jǐn nà luó，一种天神，擅长音乐）、摩睺罗伽（mó hóu luó qié，一种大蟒神）、人以及非人等等，听了佛所说的法，都欢喜地接受并遵照奉行。 《佛说须摩提长者经》（Fó Shuō Xū Mó Tí Zhǎng Zhě Jīng）
English
English version: O mighty one! I have seen the bonds of greed, Anger and ignorance, These laws of darkness and delusion, Have all been extinguished and eliminated. Yet, even the lamp of great wisdom, Illuminating the three thousand worlds (sān qiān shì jiè, a vast world in Buddhist cosmology), Cannot subdue the great power of impermanence (wú cháng, the transience of all things). The Buddha subdued the king of the heavenly demons (tiān mó wáng, a demon king who obstructs practice), And his hosts of soldiers, Destroyed the great blindness and darkness, Illuminating the world with the light of the true Dharma (zhèng fǎ, the correct Buddhist teachings). He also subdued the various debaters (lùn shī, disputants) and diviners (zhān xiàng zhě, astrologers), But still could not subdue the great power of impermanence.' At that time, Venerable Ānanda (Ā nán, Buddha's disciple) stepped forward and said to the Buddha: 'Excellent! World-Honored One! You are skilled at distinguishing and explaining this Dharma. What should this Sutra be called? And how should we uphold it?' The Buddha said: 'This Sutra is named 'Removing All Sorrows' (Chú Zhū Yōu Nǎo, Removing All Worries and Afflictions), you should uphold it. It is also named 'Meeting Before All Buddhas' (Huì Zhū Fó Qián, Gathering Before All Buddhas), and also named 'The Thus Come One's Exposition Showing to Sentient Beings' (Rú Lái Suǒ Shuō Shì Xiàn Zhòng Shēng, What the Tathagata Speaks, Showing to Sentient Beings), you should uphold it.' The Buddha told Ānanda: 'In later ages, if there are good men and good women who uphold 'The Thus Come One's Exposition Showing to Sentient Beings Sutra', they will be able to recognize their past lives (sù mìng, previous existences) in seven lifetimes, poison will not harm them, fire will not burn them, water will not drown them, and they will not fall into the hells (dì yù, places of suffering), hungry ghosts (è guǐ, starving spirits), animals (chù shēng, animals), or the eight difficulties (bā nán, eight conditions that make it difficult to practice the Dharma). After abandoning this body, they will be reborn before Maitreya (Mí Lè, the future Buddha), and will be able to be in Maitreya Buddha's first assembly.' After the Buddha spoke this Sutra, Ānanda and all the great assembly, including gods (tiān, deities), dragons (lóng, dragons), yakshas (yè chā, a type of spirit), gandharvas (qián tà pó, a type of deity, responsible for music), asuras (ā xiū luó, a warlike deity), garudas (jiā lóu luó, a large mythical bird), kinnaras (jǐn nà luó, a type of deity, skilled in music), mahoragas (mó hóu luó qié, a type of great serpent deity), humans, and non-humans, having heard what the Buddha said, joyfully accepted and practiced it. The Sutra Spoken by the Buddha on the Elder Sumati (Fó Shuō Xū Mó Tí Zhǎng Zhě Jīng) --------------------------------------------------------------------------------