T11n0310_095 大寶積經 第95卷
大寶積經卷第九十五
大唐三藏法師菩提流志奉 詔譯
Presented by the Great Tang Tripiṭaka Master Bodhiruci"
善順菩薩會第二十七
如是我聞：
Thus have I heard:
一時佛在舍衛國祇樹給孤獨園，與諸大眾五百聲聞、十千菩薩恭敬圍遶。時舍衛城有一菩薩名曰善順，已於過去無量佛所種諸善根、承事供養，於阿耨多羅三藐三菩提得不退轉，住於大慈心不瞋恚，住於大悲弘濟無倦，住於大喜善安法界，住於大捨苦樂平等，節量時食少欲知足，常為眾生之所樂見。恒以五戒及八齋法於某城中憐愍教化，然後復勸布施、持戒、忍辱、精進、禪定、智慧、慈悲喜捨、清淨梵行。爾時善順菩薩為令眾生見佛聞法，與諸人眾前後圍遶將詣佛所。
At one time, the Buddha was staying in Śrāvastī at Jeta's Grove, Anāthapiṇḍada's Park, surrounded respectfully by a great assembly of five hundred śrāvakas and ten thousand bodhisattvas. At that time, in the city of Śrāvastī, there was a bodhisattva named Surata (Good Compliance), who had planted various roots of goodness and made offerings to countless Buddhas in the past. He had attained the stage of non-retrogression for supreme perfect enlightenment (anuttara-samyak-saṃbodhi), abiding in great loving-kindness without anger, in great compassion tirelessly benefiting others, in great joy skillfully pacifying the Dharma realm, and in great equanimity regarding suffering and happiness equally. He practiced moderation in eating, had few desires and knew contentment, and was always delightful for sentient beings to see.
He constantly used the five precepts and the eight precept observance to compassionately teach and transform people in that city. Afterwards, he further encouraged them to practice generosity, uphold precepts, cultivate patience, apply diligence, practice meditation, develop wisdom, cultivate loving-kindness, compassion, joy and equanimity, and lead a pure religious life. At that time, Bodhisattva Surata, in order to enable sentient beings to see the Buddha and hear the Dharma, was surrounded by a crowd of people as he proceeded to where the Buddha was.
時天帝釋以淨天眼見此菩薩，住上精進行頭陀行、具淨尸羅弘濟堅固，便自念言：「今此善順於諸梵行曾不懈息，將不為求帝釋處耶？或貪王位及欲樂耶？」作是念已，即便化作四丈夫身至菩薩前，種種惡言毀罵菩薩，復以刀杖及於瓦石打擲加害。爾時菩薩住慈忍力，皆忍受之曾無瞋恨。時天帝釋復更化作四大丈夫，來語菩薩：「咄哉善順！彼諸惡人以不善言罵辱於汝，及以瓦石刀杖之屬橫相打害，何不令我為汝讎報？我當為汝斷彼命根。」
At that time, Śakra, the Lord of the Gods, saw this bodhisattva with his pure divine eye. He observed that the bodhisattva was abiding in supreme diligence, practicing asceticism, and was endowed with pure moral conduct and firm great compassion. Śakra thought to himself, "This Surata has never slackened in his pure practices. Could he be seeking to become Indra? Or is he coveting kingship and sensual pleasures?" Having thought this, he immediately transformed into four men and approached the bodhisattva. They hurled various abusive words at the bodhisattva and attacked him with knives, sticks, tiles, and stones. At that time, the bodhisattva remained in the power of loving-kindness and patience, enduring it all without any anger or resentment.
Then Śakra transformed again into four large men who came to speak to the bodhisattva, saying, "Oh, Surata! Those evil men have insulted you with wicked words and attacked you unjustly with tiles, stones, knives, and sticks. Why don't you let us take revenge for you? We will end their lives for you."
爾時菩薩告彼人言：「善男子等莫作是語。若殺害者成就惡業。假使有人於我此身節節支解猶如棗葉，我終不生殺害之心。何以故？殺害之人墮於地獄、餓鬼、畜生，乃至雖得人身，所生父母猶不愛念，恒為眾人之所憎惡。善男子！一切諸法凡有二種：一者善法，二者不善法。由不善法墮於惡趣，若依善法獲於福利。」
At that time, the Bodhisattva said to those men, "Good men, do not speak like this. Those who kill create evil karma. Even if someone were to dismember my body joint by joint like jujube leaves, I would never generate a thought of killing. Why? Those who kill fall into hell, become hungry ghosts or animals. Even if they obtain a human body, their parents will not love them, and they will always be despised by others. Good men! All dharmas are of two kinds: good dharmas and unwholesome dharmas. Due to unwholesome dharmas, one falls into evil destinies. If one relies on good dharmas, one obtains blessings and benefits."
爾時善順菩薩欲重宣此義而說偈言：
At that time, Bodhisattva Surata, wishing to further explain this meaning, spoke these verses:
善惡猶種植， 皆隨業所生， 何有苦子因， 成熟甘果者？
Good and evil are like planting seeds, All arise according to karma. How can bitter seeds Produce sweet fruits?
現見法如是， 智者應思惟， 苦報酬惡緣， 為善常安樂。」
The law is clearly seen thus, The wise should contemplate: Suffering repays evil causes, Doing good brings constant peace.
爾時天帝所化之人聞是言已，自念不能令彼菩薩為殺害業，忽然不現。爾時天帝復更化作金銀寶聚，令諸丈夫至菩薩所，作如是言：「汝可方便取此珍寶隨意所用。」
At that time, the men created by Indra heard these words and thought to themselves that they could not make the Bodhisattva commit the act of killing, and suddenly disappeared. Then Indra transformed again, creating piles of gold and silver treasures, and had men approach the Bodhisattva, saying: "You may take these treasures and use them as you wish."
爾時菩薩告彼人言：「諸善男子莫作是說。所以者何？夫盜業者能令眾生貧窮下劣無依無怙。假使我貧命不存濟，終不行於不與取法。諸君當知，凡夫愚冥貪求覆蔽，何有智人行不與取？」
The Bodhisattva then said to those men: "Good men, do not speak like this. Why? The act of stealing can cause beings to become poor, lowly, and without support or protection. Even if I were poor and unable to sustain my life, I would never engage in the act of taking what is not given. You should know that ordinary people, blinded by ignorance, are covered by greed. How could a wise person engage in taking what is not given?"
爾時善順菩薩而說偈言：
At that time, Bodhisattva Surata spoke these verses:
積財雖千億， 貪著心不捨， 智者說此人， 在世恒貧苦。
Though one amasses wealth in billions, With a greedy heart that never lets go, The wise say such a person Is always poor and suffering in the world.
彼雖無一物， 安住捨離心， 智者說斯人， 世間最富貴。
Though one may not possess a single thing, Yet dwells with a mind of renunciation, The wise say such a person Is the wealthiest and noblest in the world.
智者離諸惡， 一切皆端嚴， 愚夫由作罪， 舉身皆醜陋。
The wise, free from all evils, Are completely graceful in every way. The foolish, due to their misdeeds, Are entirely ugly from head to toe.
智者勸修善， 愚夫恒為惡， 寧受智毀罵， 不用愚稱讚。」
The wise encourage the practice of good, While the foolish always do evil. Better to receive criticism from the wise Than praise from the foolish.
時彼天帝所化之人聞是言已悵然而去。
At that time, the men created by Indra heard these words and left dejectedly.
爾時天帝復自親試持俱胝金，至菩薩所作如是言：「我先於此舍衛大城，波斯匿王與餘丈夫有所諍論，須得一人為我曲證。汝能為我作證人者，當用此金而以相奉。」爾時菩薩告帝釋言：「仁者當知，夫妄語者為不善業，既誑自身，亦誑天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽。由於妄語，能為一切惡之根本，趣不善道、毀清淨戒，能壞色身、口氣常臭，所出言詞為人惡賤。」
Then Indra himself came to test the Bodhisattva, bringing a large amount of gold. He approached the Bodhisattva and said, "Earlier in this great city of Śrāvastī, King Prasenajit had a dispute with another man. I need someone to bear false witness for me. If you can be my witness, I will offer you this gold."
The Bodhisattva then said to Indra, "Sir, you should know that those who lie commit unwholesome deeds. They not only deceive themselves but also deceive devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas. Lying can be the root of all evils, leading to unwholesome paths, destroying pure precepts, ruining one's physical appearance, causing bad breath, and making one's words despised by others."
爾時菩薩重說偈言：
At that time, the Bodhisattva spoke these verses again:
妄語之人， 口氣常臭， 入苦惡道， 無能救者。
Those who lie Have foul breath always, Enter evil paths of suffering, With none able to save them.
夫妄語者， 誑於自身， 亦誑天龍， 摩睺羅等。
Those who lie Deceive themselves, And also deceive devas, nagas, Mahoragas and others.
當知妄語， 為諸惡本， 毀清淨戒， 死入三塗。
Know that lying Is the root of all evils, Destroys pure precepts, And leads to rebirth in the three evil realms after death.
汝設與我， 滿閻浮金， 我終不能， 作於妄語。」
Even if you were to give me All the gold in Jambudvipa, I would never be able To tell a lie.
時天帝釋聞說是已忽然不現。
Upon hearing this, Indra suddenly disappeared.
爾時天帝復令舍支夫人、日光夫人及於五髻諸夫人等，往菩薩所，重加試鍊壞其禁戒。時舍支等即與五百盛年女人，以香塗身花粧藻飾，於後夜分至菩薩前而作是言：「我等女人年色姝盛，願親枕席相與為歡。」爾時菩薩以無染眼觀彼諸女，告之言曰：「地獄、畜生、閻羅王界，諸狂亂者、不正心者，耽昏臭穢膿血不淨，愛惡羅剎是汝親友，非諸天人清淨眷屬。」
Then Indra sent his wife Śacī, his wife Sūryakāntā, and his other wives with the five crests to the Bodhisattva's place to further test and try to break his precepts. Śacī and the others, along with five hundred young women in their prime, anointed their bodies with perfume and adorned themselves with flowers. In the latter part of the night, they approached the Bodhisattva and said, "We women are in the prime of our youth and beauty. We wish to share a bed with you and enjoy ourselves together."
At that time, the Bodhisattva looked at these women with unpolluted eyes and said to them, "The realms of hell, animals, and King Yama, those who are deranged and of unsound mind, those who indulge in foul-smelling pus and blood impurities, and evil rākṣasas are your close friends, not the pure retinue of devas and humans."
爾時菩薩重說偈言：
Then the Bodhisattva spoke these verses again:
愚人昏迷念不淨， 耽染臭穢膿血身， 諸欲迅滅歸無常， 永沈地獄閻羅界。
The foolish, deluded, dwell on impurity, Indulging in foul-smelling bodies of pus and blood. All desires swiftly perish, returning to impermanence, Forever sinking into the realms of hell and Yama.
假令變化如汝等， 色身殊勝滿世間， 我無一念貪染心， 常生如夢如怨想。」
Even if you were to transform Into the most beautiful bodies in the world, I would not have a single thought of desire, Always viewing them as dreams or enemies.
時舍支等雖盡變態，而彼菩薩曾無貪染，各還天宮白帝釋言：「我觀善順志願堅固，當成正覺無有疑也。所以者何？彼於我等無少貪愛，但生厭離。」
Although Śacī and the others had exhausted all their transformations, the Bodhisattva remained without any lustful desire. They each returned to their heavenly palace and reported to Indra, saying, "I observe that Surata's resolve is firm. He will undoubtedly attain perfect enlightenment. Why? He had no trace of desire for us, but only generated aversion and detachment."
爾時帝釋雖聞此言，猶懷憂惱如箭中身，恒作是念：「彼人必當毀奪於我，無有疑惑。我今應往重加試之，於諸願中的何所願？」作是思已至菩薩前，捨去憍慢頭頂禮足，以偈問曰：
At that time, although Indra heard these words, he was still filled with worry and distress, as if pierced by an arrow. He constantly thought, "This person will surely destroy and take away my position, without a doubt. I should go now and test him further, to see what he truly wishes for among all aspirations." Having thought this, he went before the Bodhisattva, cast aside his arrogance, bowed his head to the Bodhisattva's feet, and asked in verse:
仁今勤修淨梵行， 於諸欲願何所求？ 為求日月釋梵天？ 為求三有諸王位？」
You now diligently cultivate pure religious practices, What do you seek among all desires? Do you seek the sun, moon, Indra, or Brahma? Or do you seek kingship in the three realms of existence?
爾時善順菩薩以偈答曰：
At that time, Bodhisattva Surata replied in verse:
我觀日月釋梵天， 世間王位三有報， 一切無常不堅固， 何有智者為茲願？」
I observe the sun, moon, Indra, and Brahma, The worldly kingships and rewards of the three realms, All are impermanent and not lasting, What wise person would wish for these?
爾時天帝聞此頌已，復白菩薩：「若如所言，為求何願？」
After hearing this verse, Indra again said to the Bodhisattva: "If it is as you say, what do you wish for?"
於是菩薩以偈答曰：
Then the Bodhisattva replied in verse:
我本不貪世間樂， 但求不生不滅身， 勤修方便濟群生， 願同登彼菩提路。」
I originally do not covet worldly pleasures, But seek only a body that is neither born nor dies, Diligently cultivating skillful means to save all beings, Wishing to ascend together on the path to enlightenment.
爾時天帝聞是頌已心生安樂，必知菩薩不求釋位。歡喜踊躍，以偈歎曰：
Upon hearing these verses, Indra felt at ease, knowing for certain that the Bodhisattva did not seek the position of Indra. Joyful and elated, he praised in verse:
汝言弘濟為群生， 此心廣大無與等， 願破魔軍證甘露， 由斯恒轉勝法輪。」
You speak of greatly benefiting all beings, This heart is vast and unequaled. May you destroy Mara's army and attain the nectar of immortality, And thereby forever turn the supreme Dharma wheel.
爾時天帝說是偈已，恭敬旋遶禮菩薩足，忽然不現。
After Indra spoke these verses, he respectfully circumambulated the Bodhisattva, bowed at his feet, and suddenly disappeared.
爾時善順菩薩於其晨朝入舍衛城遊化往來，得劫初時閻浮金鈴，其鈴價直過閻浮提。
Then, in the early morning, Bodhisattva Surata entered the city of Śrāvastī to wander and teach. He obtained a Jambu golden bell from the beginning of the kalpa, worth more than all of Jambudvīpa.
爾時菩薩持此金鈴，於四衢中高聲唱言：「此舍衛城誰最貧窮，當以此鈴而施與之。」
The Bodhisattva held this golden bell and proclaimed loudly at the crossroads: "Who is the poorest in this city of Śrāvastī? I will give this bell to them."
時有最勝耆舊長者，聞是語已奔走而來，白菩薩言：「我於此城最為貧窮，可持此鈴而施於我。」爾時菩薩語長者言：「汝非貧者。所以者何？於此城中，有善男子貧中最貧，應以此鈴而施與之。」
At that time, a most eminent elder heard these words and came running. He said to the Bodhisattva: "I am the poorest in this city. You can give this bell to me." The Bodhisattva replied to the elder: "You are not poor. Why? In this city, there is a good man who is the poorest among the poor. This bell should be given to him."
長者問言：「誰為此人？」菩薩答言：「波斯匿王於此城中最為貧者。」
The elder asked: "Who is this person?" The Bodhisattva answered: "King Prasenajit is the poorest in this city."
時彼長者謂菩薩言：「莫作是說。何以故？波斯匿王富貴多財庫藏盈溢、珍奇賄貨用無窮盡。云何乃言貧中最貧？」
The elder said to the Bodhisattva: "Don't say such things. Why? King Prasenajit is wealthy and has abundant treasures. His storehouses are overflowing with precious and rare goods, inexhaustible in use. How can you say he is the poorest among the poor?"
爾時菩薩於大眾中以偈答言：
At that time, the Bodhisattva answered in verse to the great assembly:
設有伏藏千億餘， 以貪愛心無厭足， 猶如大海吞眾流， 如斯愚人最為貧。
Even if one has hidden treasures worth hundreds of billions, With a greedy heart that is never satisfied, Like the ocean swallowing all streams, Such a foolish person is the poorest of all.
由此復令貪增長， 展轉滋蔓相續生， 於現在世及未來， 彼無智者常貧匱。」
Because of this, greed further increases, Spreading and growing continuously, In both the present world and the future, This unwise one will always be in poverty.
爾時善順菩薩說此偈已，與諸大眾即便往詣波斯匿王。於時彼王方與長者五百餘人算數校計庫藏財寶。菩薩爾時前白王言：「我於此城往來遊化，得劫初時閻浮金鈴，其鈴價直過閻浮提。我於彼時竊作是念：『於此城中有最貧者，當持此鈴而施與之。』復更思惟：『城中最貧莫過王者。』今齎此鈴願以相奉，王既貧窮為我受之。」
After Bodhisattva Surata spoke these verses, he went with the great assembly to visit King Prasenajit. At that time, the king was calculating and counting the treasury's wealth with more than five hundred elders. The Bodhisattva then approached the king and said: "As I have been wandering and teaching in this city, I obtained a Jambu golden bell from the beginning of the kalpa, worth more than all of Jambudvīpa. At that time, I secretly thought, 'I should give this bell to the poorest person in this city.' Then I further considered, 'The poorest in the city is none other than the king.' Now I bring this bell and wish to offer it to you. Since you are poor, please accept it from me."
爾時菩薩作是言已重說偈言：
After the Bodhisattva said this, he spoke again in verse:
若人多貪求， 積財無厭足， 如是狂亂人， 名為最貧者。
Those who greedily seek, Amassing wealth without satisfaction, Such deranged people Are called the poorest.
王恒多賦稅， 橫罰無過人， 愛著於國城， 不觀來世業。
The king always imposes heavy taxes, Unjustly punishing the innocent, Attached to his kingdom and cities, Not considering the karma of future lives.
於世得自在， 不能蔭群生， 見諸貧苦人， 曾無憐愍念。
Though sovereign in the world, Unable to shelter all beings, Seeing the poor and suffering, Never showing compassion.
耽染於女人， 不懼於惡道， 邪亂未常覺， 豈非貧窮者？
Indulging in women, Not fearing evil paths, Never awakening from delusion, Isn't this true poverty?
若人知淨信， 歸依佛法僧， 於身及命財， 常念不堅固。
If one knows pure faith, Takes refuge in Buddha, Dharma, and Sangha, Regarding body, life, and wealth, Always mindful of their impermanence.
知不堅固已， 於彼不迷惑， 能於身命財， 永得常堅固。
Knowing their impermanence, One is not deluded by them, And can, for body, life, and wealth, Attain eternal stability.
若能勤念住， 樂於不放逸， 彼人名富貴， 善財常安樂。
If one can diligently abide in mindfulness, And delight in non-negligence, Such a person is called wealthy and noble, Always at peace with good fortune.
如火焚燒時， 不厭於林樹， 王今亦如是， 貪愛無厭足。
As fire burns Without tiring of forests and trees, The king is likewise Insatiable in his greed and attachment.
水不厭於雲， 海不厭於水， 王今亦如是， 何有厭足時。
As water never tires of clouds, And the sea never tires of water, So too the king is never satisfied, When will he ever have enough?
日月常巡歷， 不厭於四方， 王今亦如是， 終命無休息。
The sun and moon constantly traverse, Never tiring of the four directions. The king is also like this, Never resting until the end of his life.
如火焚燒時， 不厭於草木， 智人亦如是， 未甞不行善。
As fire burns Without tiring of grass and wood, So too the wise Never tire of doing good.
如水不厭雲， 如海不厭水， 智人亦如是， 不厭善增長。
As water never tires of clouds, And the sea never tires of water, So too the wise never tire Of increasing goodness.
王位雖自在， 畢竟歸無常， 一切皆不淨， 智者應捨離。」
Though kingship seems sovereign, It ultimately returns to impermanence. All is impure, The wise should renounce it.
爾時波斯匿王聞斯語已，內懷慚愧謂菩薩曰：「善哉仁者！汝雖善勸，我猶未信。今汝斯言，為汝自說？為有證乎？」
At that time, upon hearing these words, King Prasenajit felt ashamed inwardly and said to the Bodhisattva: "Excellent, benevolent one! Although you have given good advice, I still don't believe it. Are these words you speak now your own, or do you have proof?"
菩薩答言：「汝不聞耶？如來、應、正等覺具一切智，今者現與無量天人、乾闥婆、阿修羅等，在於舍衛大城祇樹給孤獨園，當證大王是貧窮人。」
The Bodhisattva replied: "Have you not heard? The Tathāgata, the Arhat, the Perfectly Enlightened One, possessing all wisdom, is now present with countless devas, humans, gandharvas, asuras, and others at Jeta's Grove, Anāthapiṇḍada's Park in the great city of Śrāvastī. He will testify that the great king is a poor person."
王言：「仁者！若如汝說，我願相與往見如來，聽聞教誨歸依供養。」
The king said: "Benevolent one! If it is as you say, I wish to go with you to see the Tathāgata, listen to his teachings, take refuge, and make offerings."
菩薩答言：「大王當知，如來境界非諸凡愚之所能測，破煩惱慢哀愍眾生，已於聖智能知此世及於來世。若有善根勝意樂者，雖在極遠佛常加護。若知我心，欲令大王於我生信，必當來此為我作證。」
The Bodhisattva replied: "Great king, you should know that the realm of the Tathāgata is not something ordinary people can fathom. He has destroyed the arrogance of afflictions and has compassion for all beings. With his noble wisdom, he knows this world and the world to come. If someone has good roots and superior aspirations, even if they are extremely far away, the Buddha constantly protects them. If he knows my mind and wishes the great king to have faith in me, he will surely come here to testify for me."
爾時菩薩即於王前偏袒一肩，右膝著地合掌恭敬，即以偈頌請如來曰：
At that time, the Bodhisattva, in front of the king, bared his right shoulder, knelt on his right knee, joined his palms respectfully, and recited a verse to request the Tathāgata:
如來真實智， 悲愍諸群生， 願知我深心， 垂哀為作證。」
The Tathāgata's true wisdom Compassionately pities all beings. May you know my deepest heart, And mercifully bear witness for me.
爾時菩薩說偈請已，於彼大地忽然震裂。五百聲聞，十千菩薩，梵釋諸天及於龍鬼，無量眾生圍遶如來，從地踊出。善順菩薩合掌恭敬，前白佛言：「世尊！我先於此舍衛城中遊化往來，得劫初時閻浮金鈴，其鈴價直過閻浮提。我於爾時便作是念：『若有眾生於舍衛城最貧窮者，當以此鈴而施與之。』復自思惟：『波斯匿王於此城中最為貧者。何以故？恃於王位，於諸眾生未嘗憐愍，殘剝欺奪橫加侵損，貪愛覆蔽不知厭足。』我以此王為最貧者，欲將金鈴而施與之。王問我言：『謂我貧窮，誰為證者？』我又答云：『如來大師應、正等覺，捨離煩惱瞋垢無餘，於諸眾生悉皆平等，當為作證。』唯願世尊示教利喜。」
After the Bodhisattva finished reciting the verse request, the great earth suddenly split open. Five hundred śrāvakas, ten thousand bodhisattvas, Brahma, Indra, various devas, as well as dragons and spirits, and countless beings surrounded the Tathāgata as he emerged from the ground. Bodhisattva Surata joined his palms respectfully and said to the Buddha: "World-Honored One! Earlier, as I was wandering and teaching in this city of Śrāvastī, I obtained a Jambu golden bell from the beginning of the kalpa, worth more than all of Jambudvīpa. At that time, I thought, 'If there is a being who is the poorest in Śrāvastī, I should give this bell to them.' Then I considered further, 'King Prasenajit is the poorest in this city. Why? Relying on his royal position, he has never shown compassion for sentient beings, cruelly exploiting and unjustly harming them, blinded by greed and never satisfied.' I considered this king to be the poorest and wanted to give the golden bell to him. The king asked me, 'Who can testify that I am poor?' I answered, 'The Tathāgata, the Great Teacher, the Perfectly Enlightened One, who has abandoned all afflictions and anger without remainder, and treats all beings equally, will testify to this.' I humbly request the World-Honored One to instruct and benefit us."
爾時世尊為欲調伏波斯匿王，而告之曰：「大王當知，或有於法，善順貧窮、王為富貴。或有於法，王為貧窮、善順富貴。所以者何？身登王位於世自在，金銀摩尼車璩珊瑚庫藏盈滿；當於此時善順貧窮、王為富貴。勤修梵行、樂淨尸羅、捨家多聞、離諸放逸、八齋五戒、弘濟無疲。有一於此，王實貧窮、善順富貴。王今應知，憍薩羅國一切眾生財物庫藏，比於善順五戒八齋堅固清淨，百分千分不及其一，至俱胝分亦不及一。」
At that time, the World-Honored One, wishing to subdue King Prasenajit, said to him: "Great King, you should know that in some aspects of the Dharma, Surata is poor while the king is wealthy. In other aspects of the Dharma, the king is poor while Surata is wealthy. Why is this so? When one ascends to the throne and has power in the world, with treasuries full of gold, silver, mani jewels, moonstones, and coral, at such times Surata is poor while the king is wealthy. However, in diligently cultivating pure conduct, delighting in pure precepts, renouncing household life to pursue learning, abandoning all indulgence, observing the eight precepts and five precepts, and tirelessly benefiting others, in these aspects, the king is truly poor while Surata is wealthy. King, you should know that compared to Surata's firm and pure observance of the five precepts and eight precepts, all the wealth and treasures of the beings in the kingdom of Kosala do not equal even one hundredth or one thousandth, not even one billionth part."
爾時波斯匿王親聞如來真實教誨，捨所憍慢，合掌慇懃瞻仰善順，而說偈言：
At that time, King Prasenajit, having personally heard the Tathāgata's true teachings, abandoned his arrogance, joined his palms respectfully, gazed up at Surata, and spoke these verses:
善哉摧伏我憍慢， 當得如來最勝身， 以此王位捨於汝， 願恒為汝菩提眾。
Excellent! You have subdued my arrogance, May I attain the supreme body of the Tathāgata. I relinquish this kingship to you, And wish to always be part of your bodhisattva assembly.
我實貧窮汝為富， 今知此說非妄言， 王位徒為眾苦因， 背於白法生惡趣。」
I am truly poor while you are wealthy, Now I know these words are not false. Kingship is merely a cause of many sufferings, Turning away from the pure Dharma leads to evil destinies.
爾時波斯匿王說是偈已，白佛言：「世尊！我於今者發於無上大菩提心，願於眾生安樂解脫生死繫縛。我今願以財物庫藏金銀之屬分為三分，一分奉施如來世尊及比丘眾，一分施與舍衛城中貧窮苦惱無依怙者，一分財物留資國用。凡我所有園池花果，悉願奉施最勝如來并比丘眾。唯願世尊垂哀納受。」
After King Prasenajit spoke these verses, he said to the Buddha: "World-Honored One! I now generate the unsurpassed great bodhicitta, wishing for all beings to be happy and liberated from the bondage of birth and death. I now wish to divide my treasury of wealth, gold, and silver into three parts: one part to be offered to the Tathāgata World-Honored One and the bhikṣu assembly, one part to be given to the poor, suffering, and helpless people in the city of Śrāvastī, and one part to be kept for the use of the country. All the gardens, ponds, flowers, and fruits that I possess, I wish to offer to the supreme Tathāgata and the bhikṣu assembly. I only hope that the World-Honored One will mercifully accept them."
爾時憍薩羅國五百長者覩斯事已，皆發無上大菩提心。
At that time, five hundred elders in the country of Kosala, having witnessed this, all generated the unsurpassed great bodhicitta.
爾時善順菩薩白佛言：「世尊！唯願如來為諸大眾說於法要，令諸眾生遇如來者為不空過。」
Then Bodhisattva Surata said to the Buddha: "World-Honored One! I only wish that the Tathāgata would expound the essentials of the Dharma for the great assembly, so that the sentient beings who encounter the Tathāgata will not have done so in vain."
爾時世尊告眾人言：「善男子等，有三無量功德資糧，於諸如來雖有稱說猶不能盡，況於聲聞諸三乘等。何者為三？一者護持正法，二者發菩提心，三者勸諸眾生起無上願。復有三十二法，若善男子若善女人能勤修者，則為見於如來不空過也。一者於諸如來生不壞信，二者護持正法令得久住，三者於尊重僧而不輕慢，四者於應供人恭敬親近，五者於愛於憎心常平等，六者恒於正法樂聞恭敬，七者安住寂靜離於諠閙，八者於如來乘演說無倦，九者若說法時不為名利，十者志求真實如理勤修，十一捨施，十二持戒，十三忍辱，十四精進，十五禪定，十六正慧，十七於諸眾生隨樂護念，十八成熟眾生不忘失法，十九恒於己身善自調伏，二十以善法要調伏於他，二十一不染煩惱，二十二常樂出家，二十三住阿蘭若，二十四聖種喜足，二十五勤行頭陀，二十六捨不善法，二十七弘誓堅固，二十八蘭若無懈，二十九植眾善本，三十常不放逸，三十一遠二乘見，三十二讚歎大乘。」於是五百比丘聞斯法已，遠塵離垢得法眼淨。及萬二千眾生，同發阿耨多羅三藐三菩提心。
At that time, the World-Honored One said to the assembly: "Good sons, there are three immeasurable sources of merit, which even the Tathāgatas cannot fully describe, let alone the śrāvakas and other practitioners of the three vehicles. What are these three? First, protecting and upholding the true Dharma; second, generating the bodhicitta; and third, encouraging all beings to make the supreme vow.
Furthermore, there are thirty-two dharmas which, if good men or women diligently cultivate, will ensure that their encounter with the Tathāgata is not in vain:
- Generating unshakeable faith in all Tathāgatas
- Protecting and upholding the true Dharma to ensure its longevity
- Respecting the Sangha without contempt
- Revering and approaching those worthy of offerings
- Maintaining equanimity towards both loved ones and enemies
- Always delighting in hearing and respecting the true Dharma
- Abiding in tranquility, away from noise and disturbance
- Tirelessly expounding the Tathāgata's vehicle
- Teaching the Dharma without seeking fame or profit
- Diligently practicing in accordance with the truth
- Practicing generosity
- Upholding precepts
- Cultivating patience
- Applying diligence
- Practicing meditation
- Developing right wisdom
- Protecting and caring for all beings according to their needs
- Maturing beings without forgetting the Dharma
- Constantly disciplining oneself
- Using wholesome methods to discipline others
- Not being defiled by afflictions
- Always delighting in renunciation
- Dwelling in solitude
- Being content with the noble lineage
- Diligently practicing asceticism
- Abandoning unwholesome dharmas
- Maintaining firm great vows
- Being diligent in solitude
- Planting numerous roots of goodness
- Always being vigilant
- Distancing oneself from the views of the two vehicles
- Praising the Mahayana
Upon hearing this teaching, five hundred bhikkhus removed the dust and stains from their minds and attained the pure Dharma eye. Additionally, twelve thousand beings simultaneously generated the aspiration for anuttara-samyak-sambodhi.
爾時世尊以法教化令諸眾生獲善利已，與諸比丘并餘來眾忽然不現。爾時波斯匿王既覩斯事踊躍歡喜，便以二衣價直百千兩金而以施於善順菩薩，作是言曰：「善哉仁者！願垂哀納。」
At that time, after the World-Honored One had taught the Dharma and benefited all sentient beings, he suddenly disappeared along with the bhikṣus and the rest of the assembly. King Prasenajit, having witnessed this, was overjoyed and offered two robes worth a hundred thousand gold pieces to Bodhisattva Surata, saying, "Excellent, benevolent one! Please kindly accept these."
善順菩薩告於王言：「大王當知，我於此衣不應受之。所以者何？然我自有百衲之衣，恒掛樹枝以為箱篋，一切眾生無欺奪想。我既自身無慳悋心，亦令他人不生愛著，其有施者名清淨施。」
Bodhisattva Surata said to the king, "Great King, you should know that I should not accept these robes. Why? I already have a patchwork robe that I hang on tree branches as my wardrobe. All beings have no thought of deceiving or robbing me. I myself have no miserly heart, and I also cause others not to generate attachment. Those who give in this way are called pure givers."
時波斯匿王復作是言：「汝若不受，願當為我以足踏之，令我長夜安樂利益。」菩薩爾時為於王故，即以雙足踏此二衣。時波斯匿王謂菩薩言：「今此之衣，便於汝身為我受訖。我何所用？」
King Prasenajit then said, "If you will not accept them, please step on them with your feet for my sake, so that I may have peace and benefit for a long time." The Bodhisattva then stepped on the two robes with both feet for the king's sake. King Prasenajit said to the Bodhisattva, "Now these robes have touched your body, so you have accepted them for me. What use do I have for them?"
善順菩薩告於王言：「汝持此衣，施於城中貧窮苦惱無依怙者。」
Bodhisattva Surata said to the king, "Take these robes and give them to the poor, suffering, and helpless people in the city."
爾時波斯匿王如菩薩教，持此二衣會諸貧人而施與之。時諸貧人觸斯衣者，狂者得心、聾者得聞、盲者得見、根不具者悉得具足，由於菩薩威神力故。彼時眾人俱發聲言：「我今以何報菩薩恩？」爾時空中有聲告曰：「諸人當知，善順菩薩不可以於花香飲食為報恩者，唯當速發菩提心耳。」是時五百貧人聞於空中有如是聲，咸說偈言：
King Prasenajit followed the Bodhisattva's instruction and gave the two robes to the gathered poor people. When the poor people touched these robes, the insane regained their minds, the deaf could hear, the blind could see, and those with incomplete faculties became whole, due to the Bodhisattva's miraculous power. At that time, the people all exclaimed, "How can we repay the Bodhisattva's kindness?" Then a voice from the sky said, "You should know that Bodhisattva Surata cannot be repaid with flowers, incense, food, or drink. You should only quickly generate the bodhicitta." At that time, five hundred poor people heard this voice from the sky and all recited this verse:
我等今者， 發菩提心， 當成正覺， 說諸勝法。
We now Generate the bodhicitta, Will attain perfect enlightenment, And teach the supreme Dharma.
於諸眾生， 施以安樂， 我樂菩提， 得佛法故。」
To all sentient beings, We will bestow peace and happiness. We delight in bodhi, For the sake of attaining the Buddha's Dharma.
爾時波斯匿王白菩薩言：「善哉仁者！汝若詣彼將見如來，願時報我，我當隨從。」
At that time, King Prasenajit said to the Bodhisattva: "Excellent, benevolent one! If you are going to see the Tathāgata, please inform me, and I will follow."
善順菩薩言：「大王當知，諸佛難值正法難聞，豈獨大王而自往耶？當為眾生作於善友。王應於此舍衛城中勅諸人民悉令隨從，違王教者王法治之。所以者何？凡諸菩薩猶有眷屬圍遶莊嚴，況於王乎。」
Bodhisattva Surata replied: "Great King, you should know that it is difficult to encounter the Buddhas and rare to hear the true Dharma. How could the great king go alone? You should be a good friend to all beings. The king should order all the people in this city of Śrāvastī to follow, and those who disobey the king's order should be punished according to the law. Why? Even ordinary bodhisattvas have retinues surrounding them as adornments, how much more so for a king?"
時波斯匿王白菩薩言：「誰者是於菩薩眷屬？」
King Prasenajit said to the Bodhisattva, "Who are the retinue of a Bodhisattva?"
菩薩答言：「勸菩提心是菩薩眷屬，令覺悟故。勸見如來是菩薩眷屬，不虛妄故。勸聞正法是菩薩眷屬，獲多聞故。勸見聖眾是菩薩眷屬，得善友故。四攝是菩薩眷屬，攝眾生故。六波羅蜜是菩薩眷屬，增長菩提故。三十七品是菩薩眷屬，趣向道場故。菩薩有斯眷屬莊嚴侍衛，能摧魔軍至師子吼，登最勝處。」
The Bodhisattva replied, "Encouraging the bodhicitta is the Bodhisattva's retinue, for it leads to awakening. Encouraging to see the Tathāgata is the Bodhisattva's retinue, for it is not in vain. Encouraging to hear the true Dharma is the Bodhisattva's retinue, for it leads to great learning. Encouraging to see the noble assembly is the Bodhisattva's retinue, for it leads to good friendship. The four means of embracing are the Bodhisattva's retinue, for they embrace all beings. The six pāramitās are the Bodhisattva's retinue, for they increase bodhi. The thirty-seven factors of enlightenment are the Bodhisattva's retinue, for they lead to the seat of enlightenment. With such a retinue adorning and protecting them, Bodhisattvas can defeat Mara's army, reach the lion's roar, and ascend to the most excellent place."
爾時波斯匿王及諸大眾歡喜踊躍，九千眾生離煩惱垢得清淨眼。
At that time, King Prasenajit and the great assembly were filled with joy and delight. Nine thousand beings removed the defilements of afflictions and attained the pure eye of Dharma.
佛說是經已，善順菩薩、波斯匿王，及諸天、人、乾闥婆、阿修羅等，聞佛所說，歡喜奉行。
After the Buddha had spoken this sutra, Bodhisattva Surata, King Prasenajit, and all the devas, humans, gandharvas, asuras, and others, having heard what the Buddha said, rejoiced and respectfully put it into practice.