T01n0044_古來世時經

大正藏第 01 冊 No. 0044 古來世時經

No. 44 [No. 26(66)]

佛說古來世時經

失譯人名附東晉錄

聞如是：

一時，佛游波羅奈仙人鹿處。爾時，諸比丘飯食已后，會於講堂而共講議：「設有長者所行平等，有凈戒比丘奉行真戒，來入其舍從受分衛，若復曰獲致百斤金，何所勝乎？」或有比丘報之曰：「百斤千斤有益耶，熟思計之。奉戒比丘，遵修正真，受其分衛，念彼長者，其福最上。」於時賢者阿難律在彼會中，聞說法言，答報之曰：「何但百千？正使過此無極之寶，猶不及長者供養飯食真戒比丘。所以者何？憶念吾昔在波羅奈國，穀米踴貴人民饑饉，我負擔草賣以自活。彼有緣覺名曰和里，來游其國。我早出城欲擔負草，爾時緣覺著衣持缽入城分衛，中道吾負草還於城門中，復與相遇空缽而出。和里緣覺遙見吾來，即自念言：『吾早入城此人出城，今負草還，想朝未食，吾當隨後往詣其家，乞可以適饑。』我時擔草自還其舍，下草著地，顧見緣覺追吾之後如影隨形，我時心念：『朝出城時，見此緣覺入城分衛，而空缽還，想未獲食，吾當斷食以奉施之。』即持食出長跪授之：『身安隱具，愿上道人愍傷受之。』時緣覺曰：『穀米饑貴人民虛饑，分為二分，一分著缽一分自食，爾為應法耳。』身報之曰：『唯然聖人！白衣居家，炊作器物食具有耳，徐炊食之早晚無在，道人愿受加哀一門。』時彼緣覺悉受飯食。吾因是德，七反生天為諸天王，七反在世人中之尊。因此一施，為諸國王長者人民群臣百官所見奉事，四輩弟子比丘比丘尼清信士女所見供養，衣被飲食床褥臥具病瘦醫藥，自來求吾，吾無所望。初生在家為釋種子，諸藏踴出，金銀珍寶不可勝計，及余財物無能限者，棄家捐業行作沙門。假使爾時知其道人緣覺道成，廣大其心，福不可量。」於是頌曰：

「吾曾擔負草，　　貧窮傭以活， 供養于沙門，　　和里緣覺稱。 因斯生釋種，　　號曰阿難律， 吾便於歌舞，　　鼓琴瑟笛成。 吾時見導師，　　正覺勝甘露， 即發欣歡心，　　出家為沙門。 便知本宿命，　　前世所更歷， 在彼忉利天，　　受安則七反。 于彼七此七，　　計終始十四， 在天上世間，　　未曾至惡道。 得知人去來，　　生死之所趣， 雖在於彼樂，　　不如聖道甘。 以五品定意，　　寂然為一心， 洗除結眾垢，　　道眼睹清凈。 所用故出家，　　在家損其業， 其愿以合成，　　以具足佛教。 亦不樂於生，　　亦不樂求死， 初不擇其時，　　寂然定其志。 維耶竹樹間，　　吾命盡于彼， 在於竹樹下，　　滅度而無漏。」

爾時，世尊道耳徹聞，阿難律比丘為眾比丘自說宿命，本所更歷福德之報，從定室出，詣講堂坐比丘前，告諸比丘：「汝等共會，何所講論？」諸比丘曰：「吾等普會，各論罪福善惡所歸。賢者阿難律，自說宿命所興德本。」佛告諸比丘：「汝等以說過去世事，復欲聞如來講說當來之本。」諸比丘曰：「唯然世尊！今正是時，應為比丘說當來法，聞則奉持。」佛言：「諦聽善思念之。」「唯然世尊！愿樂欲聞

現代漢語譯本：

《大正藏》第01冊 No. 0044 《古來世時經》

我聽聞是這樣的：

一時，佛在波羅奈仙人鹿野苑。當時，眾比丘用過飯後，聚集在講堂一起討論：『如果有一位長者行為公正，有一位持凈戒的比丘奉行真正的戒律，來到他家接受佈施，如果說獲得百斤黃金，哪一個更殊勝呢？』有的比丘回答說：『百斤千斤黃金有什麼益處呢？仔細想想。奉持戒律的比丘，遵循修正道，接受他的佈施，這位長者的福報才是最上的。』當時，賢者阿難律也在會中，聽到這些話，回答說：『何止百千？即使超過這些無量的珍寶，也比不上長者供養飯食給持真戒的比丘。為什麼呢？我記得以前在波羅奈國，穀米昂貴，人民飢餓，我靠背草賣來維持生計。那時有一位緣覺名叫和里，來到這個國家。我早晨出城去背草，那時緣覺穿著衣服拿著缽進城乞食，半路我揹著草回到城門，又和他相遇，他空缽而出。和里緣覺遠遠看見我來，就自己想：『我早晨進城，這個人出城，現在揹著草回來，想必早上沒吃飯，我應當跟在他後面去他家，乞討一些食物來充飢。』我當時揹著草回到家，放下草，回頭看見緣覺像影子一樣跟在我後面，我當時心裡想：『早上出城時，看見這位緣覺進城乞食，卻空缽而回，想必沒有得到食物，我應當斷食來供養他。』於是我拿著食物出來，長跪著遞給他：『身體安穩，愿上道人可憐我接受這些食物。』當時緣覺說：『穀米昂貴，人民飢餓，分為兩份，一份放在缽里，一份自己吃，你這樣做才符合法度。』我回答說：『是的，聖人！白衣在家，做飯的器具和食物都有，慢慢做飯吃，早晚都可以，道人愿您接受，可憐我一次。』當時那位緣覺全部接受了飯食。我因為這個功德，七次生天成為諸天之王，七次在世間成為人中之尊。因為這一次佈施，被諸國王、長者、人民、群臣、百官所敬奉，四輩弟子比丘、比丘尼、清信士、清信女所供養，衣服、飲食、床鋪、臥具、疾病醫藥，都自己來求我，我沒有什麼期望。最初出生在家是釋迦族的後裔，各種寶藏涌出，金銀珍寶數不勝數，以及其他財物無法限量，我拋棄家庭和產業，出家修行成為沙門。假如當時知道那位道人是緣覺，道業成就，擴大心量，福報不可限量。』於是說了偈頌：

『我曾經背草，貧窮靠傭工為生， 供養那位沙門，名叫和里緣覺。 因此生為釋迦族，號稱阿難律， 我擅長歌舞，鼓琴瑟笛。 我當時見到導師，正覺勝過甘露， 立刻發出歡喜心，出家成為沙門。 便知道前世的宿命，前世所經歷的， 在忉利天，享受安樂七次。 在那七次和這七次，總共十四次， 在天上和世間，從未墮入惡道。 得知人的去來，生死的去處， 雖然在彼享樂，不如聖道甘甜。 以五品禪定，寂然一心， 洗除結縛的污垢，道眼看見清凈。 所以出家，在家會損害事業， 我的願望已經成就，具足佛陀的教誨。 也不貪戀生存，也不尋求死亡， 從不選擇時機，寂然堅定志向。 在維耶竹林間，我的生命在那裡結束， 在竹林下，滅度而無漏。』

當時，世尊用天耳聽到，阿難律比丘為眾比丘自己講述宿命，以及過去所經歷的福德果報，從禪定室出來，來到講堂坐在比丘們面前，告訴眾比丘：『你們聚集在一起，在討論什麼？』眾比丘說：『我們大家聚集在一起，各自討論罪福善惡的歸宿。賢者阿難律，自己講述了宿命所興起的德本。』佛告訴眾比丘：『你們已經說了過去世的事情，還想聽我講說未來的根本嗎？』眾比丘說：『是的，世尊！現在正是時候，應該為比丘們講說未來的法，聽了就奉行。』佛說：『仔細聽，好好思考。』『是的，世尊！我們願意聽。』

English version:

Tripitaka Volume 01 No. 0044 The Sutra of Past and Future Times

The Buddha Speaks the Sutra of Past and Future Times

Translator's name lost, appended to the Eastern Jin record

Thus have I heard:

At one time, the Buddha was dwelling in the Deer Park at Varanasi. At that time, after the monks had finished their meal, they gathered in the lecture hall and discussed together: 'If there is an elder who acts justly, and a monk who upholds pure precepts practices true discipline, and comes to his house to receive alms, and if it is said that he obtains a hundred catties of gold, which is more superior?' Some monks replied: 'What benefit is there in a hundred or a thousand catties of gold? Think carefully about it. A monk who upholds the precepts, follows the true path, and receives his alms, the merit of this elder is the most supreme.' At that time, the venerable Aniruddha was also in the assembly, and upon hearing these words, he replied: 'Why only a hundred or a thousand? Even if it exceeds these immeasurable treasures, it is still not comparable to an elder offering food to a monk who upholds true precepts. Why is that? I remember that in the past, in the country of Varanasi, grain was expensive and the people were starving. I supported myself by carrying grass to sell. At that time, there was a Pratyekabuddha named Hari who came to that country. I went out of the city early in the morning to carry grass. At that time, the Pratyekabuddha, wearing his robes and carrying his bowl, entered the city to beg for alms. On the way, I was carrying grass back to the city gate, and I met him again, and he was coming out with an empty bowl. The Pratyekabuddha Hari saw me coming from afar, and he thought to himself: 'I entered the city early in the morning, and this person is coming out of the city, and now he is carrying grass back. He must not have eaten this morning. I should follow him to his house and beg for some food to satisfy my hunger.' At that time, I carried the grass back to my house, put the grass down, and looked back to see the Pratyekabuddha following me like a shadow. At that time, I thought to myself: 'When I went out of the city this morning, I saw this Pratyekabuddha entering the city to beg for alms, but he returned with an empty bowl. He must not have obtained any food. I should give up my meal to offer it to him.' So I took out the food, knelt down, and offered it to him: 'May your body be at peace, and may the venerable one have compassion and accept this food.' At that time, the Pratyekabuddha said: 'Grain is expensive, and the people are starving. Divide it into two portions, one portion for the bowl and one portion for yourself. Only then will you be acting in accordance with the Dharma.' I replied: 'Yes, venerable one! A layperson at home has cooking utensils and food. I can cook and eat slowly, whether it is early or late. May the venerable one accept this, and have compassion on me this once.' At that time, that Pratyekabuddha accepted all the food. Because of this merit, I was born in the heavens seven times as the king of the gods, and seven times in the world as the most honored among men. Because of this one act of giving, I am revered by kings, elders, people, ministers, and officials. The fourfold disciples, monks, nuns, laymen, and laywomen, all come to me for offerings, clothing, food, bedding, and medicine for illness. They come to me without me expecting anything. When I was first born at home, I was a descendant of the Shakya clan. All kinds of treasures emerged, gold, silver, and jewels beyond measure, and other wealth without limit. I abandoned my family and possessions and went forth to practice as a Shramana. If at that time I had known that the venerable one was a Pratyekabuddha, and that his path was accomplished, and had expanded my mind, the merit would have been immeasurable.' Then he spoke the following verses:

'I once carried grass, poor and living by labor, I offered it to that Shramana, named Hari the Pratyekabuddha. Because of this, I was born into the Shakya clan, called Aniruddha, I am skilled in singing and dancing, playing the zither, lute, and flute. At that time, I saw the guide, the Right Enlightenment surpassing nectar, I immediately generated a joyful mind, and went forth as a Shramana. Then I knew my past lives, what I had experienced in the past, In the Trayastrimsha Heaven, I enjoyed peace seven times. In those seven times and these seven times, a total of fourteen, In heaven and in the world, I have never fallen into evil paths. Knowing the coming and going of people, where they go in life and death, Although there is joy there, it is not as sweet as the holy path. With the five stages of meditation, I am still and of one mind, I wash away the defilements of the fetters, and my Dharma eye sees purity. Therefore, I went forth, for being at home harms one's practice, My vows have been fulfilled, and I have fully embraced the Buddha's teachings. I do not crave life, nor do I seek death, I never choose the time, but remain still and firm in my resolve. In the bamboo grove of Viyaya, my life will end there, Under the bamboo trees, I will pass into Nirvana without outflows.'

At that time, the World Honored One, with his divine ear, heard the monk Aniruddha telling the other monks about his past lives, and the meritorious rewards he had experienced. He came out of his meditation chamber, went to the lecture hall, and sat before the monks. He said to the monks: 'What are you discussing together?' The monks replied: 'We are gathered together, each discussing the destination of sin, merit, good, and evil. The venerable Aniruddha has told us about the meritorious roots he has cultivated in his past lives.' The Buddha said to the monks: 'You have already spoken about the past. Do you also want to hear me speak about the roots of the future?' The monks replied: 'Yes, World Honored One! Now is the right time. You should speak to the monks about the Dharma of the future, so that we may hear it and practice it.' The Buddha said: 'Listen carefully and contemplate it well.' 'Yes, World Honored One! We are eager to hear.'

。」

佛言：「當來之世，人當長命壽八萬歲，此閻浮提人民熾盛五穀豐賤，人聚落居雞鳴相聞；女人五百歲乃行嫁耳，都有三病老病大小便，有所思求。爾時有王號曰為軻，主四天下為轉輪聖王，治以正法；自然七寶金輪白象紺馬明珠玉女之婦藏臣兵臣，王有千子勇猛多力姿容殊勝，降伏他兵，治四天下，不加鞭杖刀刃不施，行以正法人民安隱。王有四車皆七寶成，其輪千輻高三十二丈，其車甚高威光巍巍，在上舉幡令一切佈施眾生；飯食衣被床臥車乘香華燈火，供養沙門道人及貧窮者。惠施訖竟，以家之信棄國捐王，舍家學道行作沙門。時族姓子所以慕道，下其鬚髮身被法衣，獲于無上凈修梵行，究竟佛教，現在自然成六神通，生死為斷所作已辦了名色本。」

爾時，賢者比丘在會中，即從坐起，偏袒右肩，長跪叉手白世尊曰：「我當來世當爲軻王乎！主四天下，自然七寶而有千子，治以正法廣施一切，出家學道成無著慧耶？」於是世尊呵詰比丘：「咄愚癡子！當以一生究成道德，而反更求周旋生死，言我來世為轉輪聖王貪於七寶，千子勇猛然後入道？」佛告比丘：「汝當來世得為軻王主四天下，廣施一切出家成道。」

佛告比丘：「後來世人，其命增長八萬歲，當有世尊，號曰彌勒如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、世尊，如我今也。天上天下諸天梵釋，沙門梵志，莫不歸伏從受道教。普說法化上中下，善分別其義清修梵行，普興道化猶如我今也。其清凈教流佈，天上天下莫不承受，其比丘眾無央數千。」

爾時，賢者彌勒處其會中，即從坐起偏袒右肩，長跪叉手前白佛言：「唯然世尊！我當來世人壽八萬歲時，當爲彌勒如來、至真、等正覺，教化天上天下，如今佛耶？」於是世尊贊彌勒曰：「善哉善哉！乃施柔順廣大之慈，欲救無數無極之眾，乃興斯意，欲為當來一切唱導，亦如我今也。汝當來世即當成佛，號曰彌勒如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、世尊。」

於時賢者阿難持扇侍佛，佛告阿難：「取金縷織成衣來，當賜彌勒比丘。」阿難受教，即往取奉授世尊。世尊取已便與彌勒，謂彌勒言：「取是法衣以施眾僧。所以者何？謂如來、至真、等正覺，於世間人多所饒益，救以至德。」彌勒即以奉眾僧。

時魔波旬心自念言：「沙門瞿曇！為諸比丘講當來世，今我欲往亂其法教。」魔即時往於世尊前，以偈頌曰：

「我想爾時人，　　體柔髮姝好， 眾寶瓔珞身，　　頭戴珠華飾。」

於是世尊言：「今魔波旬故來到此，欲亂道教。」佛即報魔，以偈頌曰：

「爾時世人民，　　無著狐疑斷， 蠲除生死網，　　事辦無穿漏， 于彌勒佛教，　　凈修于梵行。」

於是天魔復以偈頌，報世尊言：

「我想爾時人，　　體衣文鮮明， 栴檀以涂身，　　莊嚴其身首， 于城雞頭末，　　軻王之治處。」

於是世尊以偈報魔曰：

「爾時人至誠，　　無我無所受， 不用珍異物，　　心無所貪著， 在於彌勒世，　　清修于梵行。」

魔人以偈復報佛言：

「我想爾時人，　　貪寶好飲食， 便工於歌舞，　　但樂鼓琴瑟， 在於雞頭末，　　軻王之所處

佛陀說：『未來世界，人們壽命將長達八萬歲。那時閻浮提的人民將非常興盛，五穀豐收，村落之間雞鳴之聲相聞。女子五百歲才出嫁，但仍有老、病、大小便這三種疾病，以及各種慾望。那時會有一位名叫軻的國王，統治四大部洲，成為轉輪聖王，以正法治理天下。他自然擁有七寶：金輪、白象、紺馬、明珠、玉女、藏臣和兵臣。國王有千個兒子，個個勇猛有力，容貌出衆，能降伏敵兵。他治理天下，不用鞭打刀劍，而是以正法教化，人民安居樂業。國王有四輛七寶製成的車，車輪有一千個輻條，高三十二丈，車身巍峨壯觀，車上豎著旗幟，用來向一切眾生布施食物、衣服、床鋪、車乘、香花燈火，供養沙門道人和貧窮的人。佈施完畢后，他會以對家人的信任，放棄國家和王位，舍家學道，成為沙門。那時，許多貴族子弟也會仰慕佛道，剃除鬚髮，身披法衣，獲得無上的清凈修行，最終證得佛果，現在自然成就六神通，斷絕生死輪迴，了悟名色的根本。』 當時，一位賢者比丘在會中，立即從座位上站起來，袒露右肩，長跪合掌，對世尊說：『我將來會成為軻王嗎？統治四大部洲，自然擁有七寶，並有千個兒子，以正法治理天下，廣施一切，然後出家學道，成就無執著的智慧嗎？』於是世尊呵斥比丘說：『咄！你這愚癡的人！應當用一生來修成道德，反而更想在生死中輪迴，說自己將來要成為轉輪聖王，貪戀七寶，擁有勇猛的千子，然後才入道？』佛陀告訴比丘：『你將來會成為軻王，統治四大部洲，廣施一切，然後出家成道。』 佛陀告訴比丘：『未來世人，壽命增長到八萬歲時，會有一位世尊，號為彌勒如來、至真、等正覺、明行圓滿、善逝、世間解、無上士、調御丈夫、天人師，號佛、世尊，就像我今天一樣。天上天下諸天、梵天、帝釋天、沙門、婆羅門，沒有不歸順他，接受他的教誨的。他會普遍說法教化，上中下根器的人都能得到利益，善於分辨義理，清凈修行，普遍興盛佛道，就像我今天一樣。他的清凈教法會流佈，天上天下沒有不接受的，他的比丘僧團會有無數千人。』 當時，賢者彌勒在會中，立即從座位上站起來，袒露右肩，長跪合掌，向前對佛說：『是的，世尊！我將來在人們壽命八萬歲時，會成為彌勒如來、至真、等正覺，教化天上天下，就像現在的佛陀一樣嗎？』於是世尊讚歎彌勒說：『善哉善哉！你發起了柔順廣大的慈悲心，想要救度無數無邊的眾生，才生起這樣的想法，想要成為未來一切眾生的引導者，也像我今天一樣。你將來會成佛，號為彌勒如來、至真、等正覺、明行圓滿、善逝、世間解、無上士、調御丈夫、天人師，號佛、世尊。』 當時，賢者阿難拿著扇子侍奉佛陀，佛陀告訴阿難：『拿金縷織成的衣服來，我要賜給彌勒比丘。』阿難接受教誨，立即去取來奉給世尊。世尊接過衣服，就給了彌勒，對彌勒說：『拿著這件法衣去佈施給眾僧。這是為什麼呢？因為如來、至真、等正覺，對世間人有很大的利益，用至高的德行來救度他們。』彌勒立即將法衣奉獻給眾僧。 當時，魔王波旬心中想：『沙門瞿曇！正在為比丘們講述未來世界的事情，我現在要去擾亂他的教法。』魔王立即來到世尊面前，用偈頌說： 『我想那時的人們，身體柔美，頭髮秀麗，身上佩戴著各種珍寶瓔珞，頭上戴著珠花裝飾。』 於是世尊說：『現在魔王波旬故意來到這裡，想要擾亂佛道教法。』佛陀立即回答魔王，用偈頌說： 『那時的人民，沒有執著，斷除了疑惑，消除了生死的束縛，事情辦得圓滿無缺，在彌勒佛的教法下，清凈地修行梵行。』 於是天魔又用偈頌，回答世尊說： 『我想那時的人們，身上穿著鮮艷的衣服，用栴檀香塗抹身體，莊嚴他們的頭和身體，在雞頭末城，軻王統治的地方。』 於是世尊用偈頌回答魔王說： 『那時的人們至誠，沒有我執，沒有接受，不用珍奇的物品，心中沒有貪著，在彌勒佛的時代，清凈地修行梵行。』 魔人又用偈頌回答佛陀說： 『我想那時的人們，貪戀珍寶，喜歡美食，擅長歌舞，只喜歡彈奏琴瑟，在雞頭末城，軻王統治的地方。』

The Buddha said, 'In the future world, people will live to be eighty thousand years old. At that time, the people of Jambudvipa will be very prosperous, with abundant harvests of the five grains, and the sounds of roosters crowing will be heard between villages. Women will marry at the age of five hundred, but they will still have the three diseases of old age, sickness, and excretion, as well as various desires. At that time, there will be a king named Keka, who will rule the four continents, becoming a wheel-turning sage king, governing the world with the righteous Dharma. He will naturally possess the seven treasures: the golden wheel, the white elephant, the dark blue horse, the bright pearl, the jade maiden, the treasurer, and the military minister. The king will have a thousand sons, each brave and strong, with outstanding appearances, capable of subduing enemy troops. He will govern the world without using whips or swords, but by teaching with the righteous Dharma, and the people will live in peace and prosperity. The king will have four chariots made of seven treasures, with a thousand spokes on each wheel, thirty-two feet high. The chariots will be majestic and magnificent, with banners raised on them, used to give food, clothing, bedding, vehicles, incense, flowers, and lamps to all beings, and to support the monks, ascetics, and the poor. After giving alms, he will, with trust in his family, abandon the country and the throne, leave home to study the Way, and become a monk. At that time, many noble sons will also admire the Buddhist path, shave their heads and beards, wear monastic robes, obtain the supreme pure practice, and ultimately attain Buddhahood, now naturally achieving the six supernormal powers, cutting off the cycle of birth and death, and understanding the root of name and form.' At that time, a wise monk in the assembly immediately rose from his seat, bared his right shoulder, knelt down with his palms together, and said to the World-Honored One, 'Will I become King Keka in the future? Ruling the four continents, naturally possessing the seven treasures, and having a thousand sons, governing the world with the righteous Dharma, giving alms to all, and then leaving home to study the Way, attaining wisdom free from attachment?' Then the World-Honored One rebuked the monk, saying, 'Tut! You foolish one! You should use this lifetime to cultivate virtue, but instead you want to revolve in the cycle of birth and death, saying that you will become a wheel-turning sage king in the future, coveting the seven treasures, having a thousand brave sons, and then entering the Way?' The Buddha told the monk, 'You will become King Keka in the future, ruling the four continents, giving alms to all, and then leaving home to attain enlightenment.' The Buddha told the monks, 'In the future, when people's lifespans increase to eighty thousand years, there will be a World-Honored One, named Maitreya Tathagata, the Truly Enlightened One, the Perfectly Enlightened One, the One with Perfect Knowledge and Conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Tamer of Men, the Teacher of Gods and Humans, called Buddha, the World-Honored One, just like I am today. All the gods, Brahma, Indra, monks, and Brahmins in heaven and on earth will submit to him and receive his teachings. He will universally preach the Dharma, benefiting people of all capacities, skillfully distinguishing the meanings, practicing pure conduct, and universally promoting the Buddhist path, just like I am today. His pure teachings will spread, and there will be none in heaven or on earth who do not accept them, and his monastic community will have countless thousands of monks.' At that time, the wise Maitreya in the assembly immediately rose from his seat, bared his right shoulder, knelt down with his palms together, and said to the Buddha, 'Yes, World-Honored One! In the future, when people's lifespans are eighty thousand years, will I become Maitreya Tathagata, the Truly Enlightened One, the Perfectly Enlightened One, teaching heaven and earth, just like the Buddha now?' Then the World-Honored One praised Maitreya, saying, 'Excellent, excellent! You have generated a gentle and vast compassionate heart, wanting to save countless boundless beings, and have thus conceived this idea, wanting to become the guide for all beings in the future, just like I am today. You will become a Buddha in the future, named Maitreya Tathagata, the Truly Enlightened One, the Perfectly Enlightened One, the One with Perfect Knowledge and Conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Tamer of Men, the Teacher of Gods and Humans, called Buddha, the World-Honored One.' At that time, the wise Ananda was holding a fan to serve the Buddha. The Buddha told Ananda, 'Bring the robe woven with golden threads, I will give it to the monk Maitreya.' Ananda accepted the instruction and immediately went to fetch it and offered it to the World-Honored One. The World-Honored One took the robe and gave it to Maitreya, saying to Maitreya, 'Take this Dharma robe and give it to the monastic community. Why is this? Because the Tathagata, the Truly Enlightened One, the Perfectly Enlightened One, is of great benefit to the people of the world, saving them with supreme virtue.' Maitreya immediately offered the robe to the monastic community. At that time, Mara Papiyas thought in his heart, 'The Shramana Gautama is telling the monks about the future world, now I will go and disrupt his teachings.' Mara immediately went before the World-Honored One and said in verse: 'I imagine the people of that time, with soft bodies and beautiful hair, wearing various precious ornaments and necklaces, and adorned with pearl flowers on their heads.' Then the World-Honored One said, 'Now Mara Papiyas has intentionally come here, wanting to disrupt the Buddhist teachings.' The Buddha immediately replied to Mara, saying in verse: 'The people of that time, without attachment, have cut off doubts, eliminated the bonds of birth and death, and accomplished their tasks perfectly, practicing pure conduct under the teachings of Maitreya Buddha.' Then the heavenly Mara again replied to the World-Honored One in verse: 'I imagine the people of that time, wearing brightly colored clothes, anointing their bodies with sandalwood, adorning their heads and bodies, in the city of Ketumati, the place where King Keka rules.' Then the World-Honored One replied to Mara in verse: 'The people of that time are sincere, without self-attachment, without acceptance, not using precious objects, without greed in their hearts, practicing pure conduct in the time of Maitreya Buddha.' The Mara again replied to the Buddha in verse: 'I imagine the people of that time, greedy for treasures, fond of delicious food, skilled in singing and dancing, only enjoying playing the zither and lute, in the city of Ketumati, the place where King Keka rules.'

時佛以偈復報魔言：

「彼人度無極，　　壞網無所拘， 禪定行平等，　　欣然無所著。 魔波旬當知，　　汝以投于地。」

爾時魔波旬心自念言：「如來神聖，已知我所住興滅。」憂愁不樂，羞愧而去。

佛說是時，莫不歡喜

這時，佛陀用偈語回覆魔王說： 『那人已超越極限，破除羅網，不受任何束縛，禪定修行，心境平等，歡喜自在，沒有任何執著。 魔王波旬，你應當知道，你已經被擊敗，如同被投擲于地。』 當時，魔王波旬心中自忖：『如來真是神聖，已經知道我所處的興衰狀態。』他憂愁不樂，感到羞愧，便離開了。 佛陀說完這些話時，沒有誰不感到歡喜。

At that time, the Buddha replied to Mara with a verse: 'That person has crossed the limit, broken the net, and is not bound by anything. They practice meditation, their mind is equal, they are joyful and free, without any attachments. Mara Papiyan, you should know, you have been defeated, as if thrown to the ground.' At that time, Mara Papiyan thought to himself, 'The Tathagata is truly sacred, he already knows the state of my rise and fall.' He was worried and unhappy, felt ashamed, and then left. When the Buddha finished speaking these words, there was no one who was not joyful.

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現代漢語譯本：佛陀講述了過去世代的經歷。

English version: The Buddha spoke of the experiences of past ages.