English
English version Being able to see the right conduct, cultivating this practice is to repay the kindness of the Bhagavan (世尊, the Blessed One, a title for the Buddha). If someone has already reached nirvana (无余涅槃, the state of complete liberation), this person still has not repaid the Buddha's kindness. If someone can practice the Buddha's right Dharma, this person is only cultivating the method of benefiting oneself. The Bhagavan is extremely weary for the sake of sentient beings, how can such supreme and profound kindness be repaid? The Bhagavan proclaims the true self-Dharma, causing people to cultivate themselves and teach others. If the Tathagata (如来, 'Thus Gone One', another title for the Buddha) had not appeared in the world, people would only have suffering oppressing their bodies. The entire world would only have evil paths, only hearing the great sound of screaming. The suffering endured by beings in the six realms of existence (六道) is no different, all because of being entangled by afflictions. The Bhagavan, in order to untie the knots of sentient beings, has long been bound by great compassion. The Bhagavan is the supreme field of merit, those who can follow the Buddha's teachings and practice the right conduct, It is like I have never seen a treasure of goodness come to an end, if one practices evil deeds, it is also like that without end. If one develops a disrespectful mind towards the Buddha, these beings will fall into a negative state. If one suddenly develops resentment and contention towards the Bhagavan, there is no doubt that they will be forever in darkness. Just as a great master can recognize himself, a similar master can also recognize himself, Other people cannot recognize in this way, I now universally pay homage to the Buddhas of the ten directions. All merits, wisdom, strength, etc., the Bhagavan's manifestations and the Dharmakaya (法身, the body of the Dharma, the Buddha's embodiment of truth), With great compassion, wanting to make sentient beings aware of these, therefore I now prostrate with my head and face. Beautiful colors and fragrant scents, watching without ever getting tired, various perfect marks surpassing all colors, Blooming at all three times, extremely lovely, such Buddha-flowers, I pay homage with the top of my head. The Bhagavan is skilled at recognizing the supreme state, all dangers and difficulties can be transcended, Without trace, without accumulation, without falsehood, I now pay homage to the Two-Footed Honored One (两足尊, a title for the Buddha). The Bhagavan washes away all defilements, dwelling in the merit-water of the right Dharma, From the beginning, both internally and externally pure, I now pay homage to the truly pure body. The Bhagavan's good Dharma is self-sufficient, always able to bring profound benefits to the masses, Widely raining down nectar, satiating sentient beings, I now pay homage to the Buddha who can benefit others. The world's -------------------------------------------------------------------------------- 敬最胜人， 此人犹故恭敬佛， 众恶断尽善圆满， 我今顶礼最胜尊。 无一方便不修学， 为愍众生欲拔济， 令度生死险难陷， 我今顶礼世归依。 顶礼无喻妙色身， 顶礼能说甘露法， 顶礼清净离垢智， 顶礼一切功德林。” 无上依经嘱累品第七 佛告阿难：“汝可受持此正法门。”
Chinese
尔时阿难长跪白佛：“我今从佛闻此深法，得未曾有，顶戴奉持。世尊！当何名此经？云何受持？” 佛言：“阿难！此经名‘无上依’，亦名‘未曾有’，亦名‘摄善法’，亦名‘清净行’，亦名‘行究竟’。阿难！有十种法受持此经。何等为十？一者书写、二者供养、三者传流、四者谛听、五者自读、六者忆持、七者广说、八者自诵、九者思惟、十者修行。阿难！此十种法能持此经，真功德聚无量无尽。阿难！譬如如意珠王所在之处，一切众宝悉皆出现；持此经人亦复如是，一切善法皆悉得成。阿难！譬如一切树林药草，悉依于地而得生长；善法亦尔，皆因此经而得增长。阿难！譬如一切善法已生现生当生是不放逸之所摄持，不放逸行最为第一；若经说声闻法，若经说缘觉法，若经说菩萨法，此经所摄最为第一。阿难！譬如转轮圣王，若王在世七宝常随；此经亦尔， 现代汉语译本 敬礼最殊胜的人，这个人仍然恭敬佛陀， 一切恶行断尽，一切善行圆满，我今天顶礼最殊胜的世尊。 没有一种方便法门不修习，为了怜悯众生想要救拔他们， 使他们脱离生死险难的困境，我今天顶礼世间的归依处。 顶礼无可比拟的美妙色身，顶礼能够宣说甘露妙法的佛陀， 顶礼清净无染的智慧，顶礼一切功德的宝林。 《无上依经》嘱累品第七 佛陀告诉阿难（Ānanda）：‘你可以受持这部正法法门。’ 当时，阿难（Ānanda）长跪禀告佛陀：‘我今天从佛陀这里听闻如此深奥的佛法，得到前所未有的利益，我将顶戴奉行。世尊！这部经应当叫什么名字？应当如何受持？’ 佛陀说：‘阿难（Ānanda）！这部经名为《无上依》，也名为《未曾有》，也名为《摄善法》，也名为《清净行》，也名为《行究竟》。阿难（Ānanda）！有十种方法可以受持这部经。是哪十种呢？第一是书写、第二是供养、第三是传扬流布、第四是专注谛听、第五是亲自读诵、第六是忆念保持、第七是广为解说、第八是自己背诵、第九是深入思惟、第十是依教修行。阿难（Ānanda）！这十种方法能够受持这部经，所积聚的真实功德无量无尽。阿难（Ānanda）！譬如如意宝珠王所在的地方，一切珍宝都会出现；受持这部经的人也是这样，一切善法都能够成就。阿难（Ānanda）！譬如一切树林药草，都依靠大地而生长；一切善法也是这样，都依靠这部经而增长。阿难（Ānanda）！譬如一切善法，无论是已经生起、现在生起、还是将来生起，都是由不放逸所摄持，不放逸的修行最为第一；如果经中说的是声闻法，如果经中说的是缘觉法，如果经中说的是菩萨法，都是这部经所摄持的，这部经最为第一。阿难（Ānanda）！譬如转轮圣王，如果国王在世，七宝常常跟随；这部经也是这样，'
English
English version I pay homage to the most excellent one, who still reveres the Buddha, All evils are cut off, and goodness is perfected. Today, I bow to the most supreme one. There is no expedient means that he does not study, out of compassion for beings, desiring to deliver them, To lead them out of the perilous and difficult traps of birth and death. Today, I bow to the refuge of the world. I bow to the incomparable and wondrous form, I bow to the one who can speak the nectar-like Dharma, I bow to the pure and undefiled wisdom, I bow to the forest of all merits. Chapter Seven: Entrustment of the Supreme Reliance Sutra The Buddha said to Ānanda (阿难): 'You should receive and uphold this Dharma gate of the true Dharma.' At that time, Ānanda (阿难) knelt down and said to the Buddha: 'Today, I have heard this profound Dharma from the Buddha, gaining what I have never had before. I will uphold it with the crown of my head. World Honored One! What should this sutra be called? How should it be received and upheld?' The Buddha said: 'Ānanda (阿难)! This sutra is named 'Supreme Reliance' (无上依), also named 'Unprecedented' (未曾有), also named 'Gathering Good Dharmas' (摄善法), also named 'Pure Conduct' (清净行), also named 'Ultimate Practice' (行究竟). Ānanda (阿难)! There are ten ways to receive and uphold this sutra. What are the ten? First, writing; second, making offerings; third, propagating and transmitting; fourth, listening attentively; fifth, reading oneself; sixth, remembering and holding; seventh, explaining widely; eighth, reciting oneself; ninth, contemplating; tenth, practicing accordingly. Ānanda (阿难)! These ten ways can uphold this sutra, and the accumulation of true merit is immeasurable and endless. Ānanda (阿难)! For example, wherever the Mani Jewel King (如意珠王) is, all kinds of treasures will appear; the person who upholds this sutra is also like that, all good dharmas will be accomplished. Ānanda (阿难)! For example, all trees and medicinal herbs rely on the earth to grow; good dharmas are also like that, they all grow because of this sutra. Ānanda (阿难)! For example, all good dharmas, whether they have already arisen, are arising now, or will arise in the future, are all upheld by non-negligence, and the practice of non-negligence is the most supreme; if the sutra speaks of the Dharma of Śrāvakas (声闻), if the sutra speaks of the Dharma of Pratyekabuddhas (缘觉), if the sutra speaks of the Dharma of Bodhisattvas (菩萨), this sutra encompasses them all and is the most supreme. Ānanda (阿难)! For example, the Wheel-Turning Sage King (转轮圣王), when the king is in the world, the seven treasures always follow; this sutra is also like that,' --------------------------------------------------------------------------------
Chinese
若住于世，佛宝、法宝、僧宝种性相续不绝。阿难！汝可展转广为比丘、比丘尼、优婆塞、优婆夷，天、龙、夜叉、乾闼婆、阿修罗、迦楼罗、紧那罗、摩睺罗伽、人非人等，演说此经。何以故？欲令一切诸众生类于如来处种善根故。” 佛说此经已，阿难及大会菩萨摩诃萨，帝释、梵众、护世天等，闻佛所说希有法门，欢喜踊跃，信受奉行。 佛说无上依经卷下 现代汉语译本：如果安住于世间，佛宝（Buddha Ratna，佛陀的珍宝）、法宝（Dharma Ratna，佛法的珍宝）、僧宝（Sangha Ratna，僧侣的珍宝）的种性相续就不会断绝。阿难（Ananda，佛陀的十大弟子之一）！你可以辗转广泛地为比丘（Bhiksu，出家男众）、比丘尼（Bhiksuni，出家女众）、优婆塞（Upasaka，在家男众）、优婆夷（Upasika，在家女众），以及天（Deva，天神）、龙（Naga，龙族）、夜叉（Yaksa，夜叉）、乾闼婆（Gandharva，香神）、阿修罗（Asura，非天）、迦楼罗（Garuda，金翅鸟）、紧那罗（Kinnara，歌神）、摩睺罗伽（Mahoraga，大蟒神）、人非人等，演说这部经。为什么呢？为了让一切众生在如来（Tathagata，佛陀的称号之一）处种下善根的缘故。’ 佛陀说完这部经后，阿难（Ananda）以及大会中的菩萨摩诃萨（Bodhisattva-Mahasattva，大菩萨），帝释（Indra，天帝）、梵众（Brahma，梵天）、护世天等，听闻佛陀所说的稀有法门，欢喜踊跃，信受奉行。 《佛说无上依经》卷下
English
English version: 'If one dwells in the world, the lineage of the Buddha Ratna (Buddha Jewel), Dharma Ratna (Dharma Jewel), and Sangha Ratna (Sangha Jewel) will not be 끊절. Ananda! You should widely expound this sutra to Bhiksus (monks), Bhiksunis (nuns), Upasakas (laymen), Upasikas (laywomen), Devas (gods), Nagas (dragons), Yaksas (demons), Gandharvas (celestial musicians), Asuras (demigods), Garudas (mythical birds), Kinnaras (celestial musicians), Mahoragas (great serpents), humans, non-humans, and others. Why? It is to enable all sentient beings to plant roots of goodness in the Tathagata (Thus Come One).' After the Buddha finished speaking this sutra, Ananda, the Bodhisattva-Mahasattvas (great Bodhisattvas) in the assembly, Indra (Lord of the Gods), the Brahma (Creator God) assembly, the guardian deities of the world, and others, hearing the rare Dharma (teachings) spoken by the Buddha, rejoiced, were filled with joy, and faithfully accepted and practiced it. End of the second fascicle of The Sutra of the Buddha's Discourse on the Supreme Reliance. --------------------------------------------------------------------------------