T12n0349_彌勒菩薩所問本願經
大正藏第 12 冊 No. 0349 彌勒菩薩所問本願經
No. 349 [No. 310(42)]
彌勒菩薩所問本願經
西晉月氏國三藏竺法護譯
聞如是：
一時佛游于披祇國，妙華山中恐懼樹間鹿所聚處，與大比丘眾俱，比丘五百人，一切賢聖神通已達，悉尊比丘，其名曰：賢者了本際、賢者馬師、賢者和波、賢者大稱、賢者賢善、賢者離垢、賢者具足、賢者牛呞、賢者鹿吉祥、賢者優為迦葉、賢者那翼迦葉、賢者迦翼迦葉、賢者大迦葉、賢者所說、賢者所著、賢者面王、賢者難提、賢者和難、賢者羅云、賢者阿難，如是之輩，五百比丘。復有菩薩如彌勒等五百人，其名曰：增意菩薩、堅意菩薩、辯積菩薩、光世音菩薩、大勢至菩薩、瑛吉祥菩薩、軟吉祥菩薩、神通華菩薩、空無菩薩、喜信凈菩薩、根土菩薩、稱土菩薩、柔軟音響菩薩、凈土菩薩、山積菩薩、具足菩薩、根吉祥菩薩，如是等菩薩五百人。
爾時彌勒菩薩從座起，整衣服長跪叉手白佛言：「愿欲有所問，唯天中天聽者乃敢問。」
佛告彌勒菩薩：「我當聽所問，便問在所欲，如來當隨其所欲，而發遣之令心歡喜。」
於是彌勒菩薩得聽所問，踴躍歡喜，白世尊言：「菩薩有
【現代漢語翻譯】 現代漢語譯本： 如是我聞： 一時，佛陀在披祇國（Pichigi）的妙華山中，恐懼樹間的鹿群聚集之處游化。他與大比丘眾同行，共有五百位比丘，他們都是賢聖，神通已達，皆受尊敬的比丘。他們的名字是：賢者了本際（Liaobenji，瞭解事物根本的賢者）、賢者馬師（Mashi，馬的導師）、賢者和波（Hebo）、賢者大稱（Dacheng，偉大的稱讚）、賢者賢善（Xianshan，賢能善良）、賢者離垢（Ligou，遠離污垢）、賢者具足（Juzu，具足一切）、賢者牛呞（Niuchi，像牛一樣反芻）、賢者鹿吉祥（Lujixiang，鹿的吉祥）、賢者優為迦葉（Youwei Jiaye）、賢者那翼迦葉（Nayi Jiaye）、賢者迦翼迦葉（Jiayi Jiaye）、賢者大迦葉（Da Jiaye）、賢者所說（Suoshuo，所說的）、賢者所著（Suozhu，所著的）、賢者面王（Mianwang，面容如王者）、賢者難提（Nanti）、賢者和難（Henan）、賢者羅云（Luoyun）、賢者阿難（Anan）。像他們這樣的比丘共有五百位。還有菩薩，如彌勒（Maitreya）等五百人，他們的名字是：增意菩薩（Zengyi Pusa，增長意念的菩薩）、堅意菩薩（Jianyi Pusa，意念堅定的菩薩）、辯積菩薩（Bianji Pusa，積累辯才的菩薩）、光世音菩薩（Guanshiyin Pusa，觀世音菩薩）、大勢至菩薩（Dashizhi Pusa，大勢至菩薩）、瑛吉祥菩薩（Yingjixiang Pusa，光彩吉祥的菩薩）、軟吉祥菩薩（Ruanjixiang Pusa，柔和吉祥的菩薩）、神通華菩薩（Shentonghua Pusa，神通如花的菩薩）、空無菩薩（Kongwu Pusa，空無自性的菩薩）、喜信凈菩薩（Xixinjing Pusa，歡喜信心的清凈菩薩）、根土菩薩（Gentu Pusa，根基穩固的菩薩）、稱土菩薩（Chengtu Pusa，稱讚國土的菩薩）、柔軟音響菩薩（Rouranyinxiang Pusa，聲音柔和的菩薩）、凈土菩薩（Jingtu Pusa，清凈國土的菩薩）、山積菩薩（Shanjii Pusa，如山般積累的菩薩）、具足菩薩（Juzu Pusa，具足一切的菩薩）、根吉祥菩薩（Genjixiang Pusa，根基吉祥的菩薩）。像他們這樣的菩薩共有五百位。
那時，彌勒菩薩從座位上站起來，整理好衣服，長跪合掌，對佛說：『我希望有所請問，只有天中天（佛的尊稱）允許，我才敢發問。』
佛告訴彌勒菩薩：『我將聽你所問，你儘管問你所想問的，如來會隨你的意願，解答你的疑惑，讓你心生歡喜。』
於是，彌勒菩薩得到佛的允許，可以發問，他踴躍歡喜，對世尊說：『菩薩有』
【English Translation】 English version: Thus have I heard: At one time, the Buddha was traveling in the country of Pichigi, in the Wonderful Flower Mountain, among the deer gathering place in the Fearful Tree. He was with a great assembly of monks, five hundred monks in total, all of whom were virtuous and had attained supernatural powers, all revered monks. Their names were: the Venerable Liaobenji (One who understands the fundamental nature of things), the Venerable Mashi (Horse master), the Venerable Hebo, the Venerable Dacheng (Great praise), the Venerable Xianshan (Virtuous and good), the Venerable Ligou (Free from defilement), the Venerable Juzu (Complete), the Venerable Niuchi (Like a cow chewing cud), the Venerable Lujixiang (Deer auspicious), the Venerable Youwei Jiaye, the Venerable Nayi Jiaye, the Venerable Jiayi Jiaye, the Venerable Da Jiaye, the Venerable Suoshuo (What is said), the Venerable Suozhu (What is written), the Venerable Mianwang (Face like a king), the Venerable Nanti, the Venerable Henan, the Venerable Luoyun, the Venerable Anan. Such were the five hundred monks. There were also five hundred Bodhisattvas, such as Maitreya, whose names were: the Bodhisattva Zengyi (Increasing intention), the Bodhisattva Jianyi (Firm intention), the Bodhisattva Bianji (Accumulating eloquence), the Bodhisattva Guanshiyin (Avalokiteśvara), the Bodhisattva Dashizhi (Mahāsthāmaprāpta), the Bodhisattva Yingjixiang (Radiant auspicious), the Bodhisattva Ruanjixiang (Gentle auspicious), the Bodhisattva Shentonghua (Supernatural flower), the Bodhisattva Kongwu (Emptiness), the Bodhisattva Xixinjing (Joyful faith and purity), the Bodhisattva Gentu (Root and soil), the Bodhisattva Chengtu (Praising the land), the Bodhisattva Rouranyinxiang (Gentle sound), the Bodhisattva Jingtu (Pure land), the Bodhisattva Shanjii (Mountain accumulation), the Bodhisattva Juzu (Complete), the Bodhisattva Genjixiang (Root auspicious). Such were the five hundred Bodhisattvas.
At that time, the Bodhisattva Maitreya rose from his seat, arranged his robes, knelt down with his palms together, and said to the Buddha: 'I wish to ask something, but only if the Lord of the Heavens (a title for the Buddha) permits, will I dare to ask.'
The Buddha said to the Bodhisattva Maitreya: 'I will listen to what you ask. Ask whatever you wish. The Tathagata will fulfill your desires and make you happy.'
Then, the Bodhisattva Maitreya, having received permission to ask, was overjoyed and said to the World Honored One: 'Bodhisattvas have'
幾法行，皆棄諸惡道不隨惡知識中？」
佛告彌勒菩薩：「善哉！善哉！彌勒！菩薩多所哀念，多所安隱，愍傷諸天及人，乃發意問如來如此之義。諦聽！常思念之！」
彌勒即言：「唯然世尊，受教而聽。」
佛言：「彌勒！菩薩有一法行，棄諸惡道，不隨惡知識中。何謂為一？謂寂靜平等道意。是為一法。」
佛語彌勒菩薩：「復有二法行，棄諸惡道，不隨惡知識中。何等為二？一者、住于定無所起；二者、方便別諸所見。是為二法。」
佛語彌勒：「菩薩復有三法行，棄諸惡道不隨惡知識中。何等為三？一者、得大哀法；二者、于空無所習；三者、所知無所念。是為三法。」
佛語彌勒：「菩薩復有四法行，棄諸惡道不隨惡知識中。何等為四？一者、立於誡；二者、於一切法無所疑；三者、樂處閑居；四者、等觀。是為四法。」
佛語彌勒：「菩薩復有五法行，棄諸惡道不隨惡知識中。何等為五？一者、常立德義；二者、不求他人長短；三者、自省身行；四者、常樂於法；五者、不自念身常救他人。是為五法。」
佛語彌勒：「菩薩復有六法行，棄諸惡道不隨惡知識中。何等為六？一者、不慳貪；二者、除弊惡之心；三者、無愚癡；四者、無粗言；五者、其
【現代漢語翻譯】 現代漢語譯本 『通過修行哪些法，可以捨棄所有惡道，不跟隨惡知識呢？』
佛陀告訴彌勒菩薩（Maitreya Bodhisattva）：『善哉！善哉！彌勒！菩薩多所哀念，多所安隱，憐憫諸天及人，才發心詢問如來這樣的道理。仔細聽！要常常思念這些道理！』
彌勒立即說：『是的，世尊，我將受教並聽聞。』
佛陀說：『彌勒！菩薩有一種修行方法，可以捨棄所有惡道，不跟隨惡知識。這一法是什麼呢？就是寂靜平等的道意。這就是一法。』
佛陀告訴彌勒菩薩：『還有兩種修行方法，可以捨棄所有惡道，不跟隨惡知識。這兩種是什麼呢？第一，安住于禪定，不起任何念頭；第二，善巧地辨別各種見解。這就是二法。』
佛陀告訴彌勒：『菩薩還有三種修行方法，可以捨棄所有惡道，不跟隨惡知識。這三種是什麼呢？第一，獲得大慈悲心；第二，對於空性不執著；第三，對於所知不生念想。這就是三法。』
佛陀告訴彌勒：『菩薩還有四種修行方法，可以捨棄所有惡道，不跟隨惡知識。這四種是什麼呢？第一，堅守戒律；第二，對於一切法不生疑惑；第三，樂於獨處靜修；第四，平等地觀察一切。這就是四法。』
佛陀告訴彌勒：『菩薩還有五種修行方法，可以捨棄所有惡道，不跟隨惡知識。這五種是什麼呢？第一，常常建立德行和正義；第二，不尋求他人的缺點；第三，反省自己的行為；第四，常常樂於佛法；第五，不只顧自己，常常救助他人。這就是五法。』
佛陀告訴彌勒：『菩薩還有六種修行方法，可以捨棄所有惡道，不跟隨惡知識。這六種是什麼呢？第一，不慳吝貪婪；第二，去除邪惡的心；第三，沒有愚癡；第四，沒有粗暴的言語；第五，其
【English Translation】 English version 'By practicing which dharmas (teachings), can one abandon all evil paths and not follow evil teachers?'
The Buddha told Maitreya Bodhisattva: 'Excellent! Excellent! Maitreya! Bodhisattvas have much compassion, much peace, and pity for gods and humans, and thus they initiate the inquiry of such meaning from the Tathagata (Buddha). Listen carefully! Always contemplate these teachings!'
Maitreya immediately said: 'Yes, World Honored One, I will receive the teachings and listen.'
The Buddha said: 'Maitreya! A Bodhisattva has one practice that allows them to abandon all evil paths and not follow evil teachers. What is this one practice? It is the intention of the path of peaceful equality. This is the one dharma.'
The Buddha told Maitreya Bodhisattva: 'There are also two practices that allow one to abandon all evil paths and not follow evil teachers. What are these two? First, abiding in samadhi (meditative absorption) without arising any thoughts; second, skillfully distinguishing various views. These are the two dharmas.'
The Buddha told Maitreya: 'A Bodhisattva also has three practices that allow them to abandon all evil paths and not follow evil teachers. What are these three? First, attaining great compassion; second, not being attached to emptiness; third, not generating thoughts about what is known. These are the three dharmas.'
The Buddha told Maitreya: 'A Bodhisattva also has four practices that allow them to abandon all evil paths and not follow evil teachers. What are these four? First, upholding the precepts; second, not having doubts about all dharmas; third, delighting in secluded dwelling; fourth, observing all things equally. These are the four dharmas.'
The Buddha told Maitreya: 'A Bodhisattva also has five practices that allow them to abandon all evil paths and not follow evil teachers. What are these five? First, always establishing virtue and righteousness; second, not seeking the faults of others; third, reflecting on one's own actions; fourth, always delighting in the Dharma; fifth, not only caring for oneself, but always helping others. These are the five dharmas.'
The Buddha told Maitreya: 'A Bodhisattva also has six practices that allow them to abandon all evil paths and not follow evil teachers. What are these six? First, not being stingy or greedy; second, removing evil thoughts; third, not being ignorant; fourth, not having harsh speech; fifth, their
意如虛空；六者、以空為舍。是為六法。」
佛語彌勒：「菩薩復有七法行，棄諸惡道不隨惡知識中。何等為七？一者、有善權之意；二者、能分別于諸法寶；三者、常精進；四者、常當歡悅；五者、得於信忍；六者、善解定意；七者、總智慧明。是為七法。」
佛語彌勒：「菩薩復有八法行，棄諸惡道不隨惡知識中。何等為八？一者、得直見；二者、直念；三者、直語；四者、直治；五者、直業；六者、直方便；七者、直意；八者、直定。是為八法。」
佛語彌勒：「菩薩復有九法行，棄諸惡道不隨惡知識中。何等為九？一者、菩薩以脫于欲，遠離諸惡，不善之法無有想念，以得寂定歡喜，行第一一心；二者、已除想念，內意為寂，其心為一，無想無行便得定意，心為歡悅，行第二一心；三者、離歡喜觀常為寂定，身得安隱如諸聖賢，所說所觀心意無起，行第三一心；四者、苦樂已斷，歡悅憂戚皆悉為止，所觀無苦無樂其意清凈，得第四一心；五者、過於色想；六者、無復說想；七者、不復念種種想，悉入無央數虛空慧；八者、皆過無央數虛空慧，入無量諸識識知之行；九者、皆過諸識知之慧，無復有無之想，皆過諸無識之慧，便入有想無想之行，不見想得寂定三昧。是為九法。」
佛語
【現代漢語翻譯】 現代漢語譯本：意念如同虛空；第六，以空性為居所。這就是六種修行方法。 佛陀告訴彌勒菩薩：『菩薩還有七種修行方法，可以捨棄惡道，不跟隨惡知識。這七種是什麼呢？第一，具有善巧方便的意念；第二，能夠分辨各種佛法寶藏；第三，常常精進；第四，常常保持歡喜；第五，獲得信忍；第六，善於理解禪定之意；第七，總攝智慧光明。這就是七種修行方法。』 佛陀告訴彌勒菩薩：『菩薩還有八種修行方法，可以捨棄惡道，不跟隨惡知識。這八種是什麼呢？第一，獲得正見；第二，正念；第三，正語；第四，正業；第五，正命；第六，正方便；第七，正意；第八，正定。這就是八種修行方法。』 佛陀告訴彌勒菩薩：『菩薩還有九種修行方法，可以捨棄惡道，不跟隨惡知識。這九種是什麼呢？第一，菩薩已經脫離慾望，遠離各種惡和不善之法，沒有這些想法，因為獲得了寂靜的禪定和歡喜，修行第一種一心；第二，已經去除各種想法，內心寂靜，心意專一，沒有想法和行為，便獲得禪定，內心歡喜，修行第二種一心；第三，離開歡喜的觀察，常常處於寂靜的禪定，身體安穩如同聖賢，所說所觀的心意不起，修行第三種一心；第四，苦樂已經斷除，歡喜和憂愁都停止，所觀察的沒有苦也沒有樂，心意清凈，獲得第四種一心；第五，超越了色想；第六，不再有說法之想；第七，不再念各種想法，全部進入無量虛空的智慧；第八，全部超越無量虛空的智慧，進入無量諸識的認知之行；第九，全部超越諸識認知的智慧，不再有有無的想法，全部超越無識的智慧，便進入有想無想的修行，不見有想，獲得寂靜的禪定三昧。這就是九種修行方法。』 佛陀告訴彌勒菩薩：
【English Translation】 English version: The mind is like empty space; sixth, to take emptiness as one's dwelling. These are the six practices. The Buddha said to Maitreya, 'Bodhisattvas also have seven practices, abandoning evil paths and not following evil teachers. What are these seven? First, having the intention of skillful means; second, being able to distinguish the treasures of all dharmas; third, always being diligent; fourth, always being joyful; fifth, attaining faith and forbearance; sixth, being skilled in understanding the meaning of samadhi; seventh, encompassing wisdom and light. These are the seven practices.' The Buddha said to Maitreya, 'Bodhisattvas also have eight practices, abandoning evil paths and not following evil teachers. What are these eight? First, attaining right view; second, right thought; third, right speech; fourth, right action; fifth, right livelihood; sixth, right effort; seventh, right mindfulness; eighth, right concentration. These are the eight practices.' The Buddha said to Maitreya, 'Bodhisattvas also have nine practices, abandoning evil paths and not following evil teachers. What are these nine? First, the Bodhisattva has already detached from desires, distanced from all evils and unwholesome dharmas, having no thoughts of them, because they have attained tranquil samadhi and joy, practicing the first one-pointedness of mind; second, having already eliminated thoughts, the inner mind is tranquil, the mind is one-pointed, without thought or action, they attain samadhi, the mind is joyful, practicing the second one-pointedness of mind; third, leaving the observation of joy, always being in tranquil samadhi, the body is peaceful like the sages, what is said and observed by the mind does not arise, practicing the third one-pointedness of mind; fourth, suffering and joy have been cut off, joy and sorrow have all ceased, what is observed is neither suffering nor joy, the mind is pure, attaining the fourth one-pointedness of mind; fifth, having transcended the perception of form; sixth, no longer having the thought of speaking; seventh, no longer thinking of various thoughts, all entering the wisdom of immeasurable emptiness; eighth, all having transcended the wisdom of immeasurable emptiness, entering the practice of cognition of immeasurable consciousness; ninth, all having transcended the wisdom of the cognition of consciousness, no longer having the thought of existence or non-existence, all having transcended the wisdom of non-consciousness, then entering the practice of thought and non-thought, not seeing thought, attaining tranquil samadhi. These are the nine practices.' The Buddha said to Maitreya,
彌勒：「菩薩復有十法行，棄諸惡道不隨惡知識中。何等為十？一者、得金剛三昧；二者、所住處有所進益三昧；三者、得善權教授三昧；四者、得有念無念御度三昧；五者、得普遍世間三昧；六者、得於苦樂平等三昧；七者、得寶月三昧；八者、得月明三昧；九者、得照明三昧；十者、得二寂三昧，於一切諸法具足。彌勒！是為菩薩十法行，棄諸惡道不墮惡知識中。」
於是彌勒菩薩以偈贊佛言：
「世尊本佈施， 妻子及飲食， 頭目無所惜， 佛德度無極。 護禁無所犯， 如鹖愛其毛， 奉戒無與等， 功德度無極。 已現於忍力， 悉等諸苦樂， 忍辱為大勢， 佛德度無極。 已了精進力， 無上德對害， 精進為大至， 佛勤度無極。 已斷一切惡， 導師樂一心， 大慧寂為力， 佛凈度無極。 清凈慧自在， 自然無所起， 智慧常第一， 佛明度無極。 慧降魔官屬， 樹下得大智， 上義離諸穢， 佛力降伏魔。 世尊轉法輪， 大身師子吼， 恐伏諸外道， 佛慧度彼德。 色妙無與等， 戒德及智慧， 精進度諸岸， 佛道過眾德， 難譬不可喻， 無上大智慧， 常講諸法寶， 光明導御眾
【現代漢語翻譯】 現代漢語譯本 彌勒（Maitreya，未來佛）問道：『菩薩還有十種修行方法，可以捨棄各種惡道，不與惡知識為伍。這十種是什麼呢？第一，獲得金剛三昧（Vajra Samadhi，如金剛般堅固的禪定）；第二，所居住的地方能不斷增進禪定；第三，獲得善巧方便教導的三昧；第四，獲得有念無念都能駕馭的禪定；第五，獲得普遍觀照世間的三昧；第六，獲得對苦樂平等對待的三昧；第七，獲得寶月三昧（Ratna-chandra Samadhi，如寶月般清凈的禪定）；第八，獲得月明三昧（Chandra-prabha Samadhi，如月光般明亮的禪定）；第九，獲得照明三昧（Aloka Samadhi，如光明般照耀的禪定）；第十，獲得二寂三昧（Dvi-shanti Samadhi，寂靜與寂滅的禪定），對一切諸法都圓滿具足。彌勒啊！這就是菩薩的十種修行方法，可以捨棄各種惡道，不墮入惡知識之中。』 於是，彌勒菩薩用偈頌讚嘆佛陀說： 『世尊您過去佈施，連妻子和飲食都不吝惜，頭目等身體器官也毫不吝惜，佛陀的功德度量是無限的。 您守護戒律，沒有絲毫違犯，就像鷂鷹愛惜自己的羽毛一樣，您持戒的功德無人能比，功德度量是無限的。 您已經展現了忍辱的力量，對一切苦樂都能平等對待，忍辱是您最大的力量，佛陀的功德度量是無限的。 您已經明瞭精進的力量，以無上的功德對抗各種損害，精進是您最大的成就，佛陀的勤奮度量是無限的。 您已經斷除一切惡行，作為導師您樂於一心專注，大智慧的寂靜是您的力量，佛陀的清凈度量是無限的。 您清凈的智慧自在無礙，自然而然沒有任何造作，智慧永遠是第一，佛陀的明亮度量是無限的。 您的智慧降伏了魔王的眷屬，在菩提樹下獲得了大智慧，您所證悟的真理遠離一切污穢，佛陀的力量降伏了魔障。 世尊您轉動法輪，發出如獅子吼般的聲音，震懾降伏了各種外道，佛陀的智慧度量是無限的。 您的色身美妙無比，戒律、功德和智慧都無與倫比，精進使您到達了彼岸，佛陀的道行超越了一切功德。 您的功德難以比擬，無法用語言來形容，您擁有無上的大智慧，您經常宣講諸法寶藏，用光明引導和駕馭眾生。』
【English Translation】 English version Maitreya (the future Buddha) asked: 'Bodhisattvas also have ten practices that allow them to abandon all evil paths and not associate with evil companions. What are these ten? First, they attain the Vajra Samadhi (diamond-like concentration); second, their dwelling places constantly improve their samadhi; third, they attain the samadhi of skillful teaching; fourth, they attain the samadhi of controlling both mindfulness and non-mindfulness; fifth, they attain the samadhi of universal observation of the world; sixth, they attain the samadhi of treating suffering and joy equally; seventh, they attain the Ratna-chandra Samadhi (jewel-moon concentration); eighth, they attain the Chandra-prabha Samadhi (moonlight concentration); ninth, they attain the Aloka Samadhi (illumination concentration); tenth, they attain the Dvi-shanti Samadhi (two-fold tranquility concentration), being fully equipped in all dharmas. Maitreya! These are the ten practices of Bodhisattvas, which allow them to abandon all evil paths and not fall into the company of evil companions.' Then, Bodhisattva Maitreya praised the Buddha with verses: 'World Honored One, in the past you gave alms, not begrudging your wife and food, nor your head, eyes, or other body parts. The Buddha's merit is immeasurable. You guard the precepts without any violation, like a hawk cherishing its feathers. Your merit in upholding the precepts is unparalleled, and your merit is immeasurable. You have manifested the power of patience, treating all suffering and joy equally. Patience is your greatest strength, and the Buddha's merit is immeasurable. You have understood the power of diligence, using supreme merit to counter all harm. Diligence is your greatest achievement, and the Buddha's diligence is immeasurable. You have cut off all evil deeds. As a guide, you delight in single-minded focus. The tranquility of great wisdom is your strength, and the Buddha's purity is immeasurable. Your pure wisdom is free and unhindered, naturally without any contrivance. Wisdom is always first, and the Buddha's brightness is immeasurable. Your wisdom subdued the retinue of the demon king. Under the Bodhi tree, you attained great wisdom. The truth you realized is free from all defilements. The Buddha's power subdued the demonic obstacles. World Honored One, you turn the Dharma wheel, uttering a lion's roar, shaking and subduing all heretics. The Buddha's wisdom is immeasurable. Your physical form is incomparably beautiful, and your precepts, merit, and wisdom are unparalleled. Diligence has brought you to the other shore. The Buddha's path surpasses all merits. Your merit is difficult to compare and cannot be described in words. You possess supreme great wisdom. You constantly preach the treasures of the Dharma, guiding and leading all beings with light.'
。」
爾時賢者阿難白佛言：「未曾有世尊！是彌勒菩薩所愿具足，說法無缺減，講法字句平等，所說法句無所縛著，講經竟無亂。」
佛言：「如是，如是！阿難！如其所云，彌勒菩薩辯才具足，所說經法無所缺減。」
佛言：「阿難！彌勒菩薩不獨以偈讚我，乃往過世十無央數劫，爾時有佛號炎光具向作王如來、無所著、等正覺、今現在成慧行、安定、世間父、無上士、導御法、天上天下尊、佛、天中天，爾時有梵志長者子名曰賢行，從園觀出，遙見如來經行，身色光明無央數變。見已心念：『甚善！未曾有也！如來之身不可思議，巍巍如是，光色妙好威神照曜，吉祥之德以為莊飾，愿令我后當來之世，得身具足如是光色威神照曜，吉祥之德而自莊飾。』作是愿已，便身伏地心念言審：『我當來之世得法身，若如來、無所著、等正覺者，如來當過我身上。』於時世尊炎光具向作王如來，知賢行長者子梵志心之所念，便過其身上。適越其上已，便得不起法忍。於是佛還顧告侍者言：『我所以過長者子梵志賢行身上，即時令得不起法忍，眼能洞視，耳能徹聽，知他人心中所念，自知所從來生，身能飛行神通具足。』佛適過梵志賢行身上，便達眾智五通具足無所亡失，即以偈贊佛言：
「『往來世
【現代漢語翻譯】 現代漢語譯本 當時，賢者阿難對佛說：『世尊，真是前所未有！這位彌勒菩薩的願力圓滿具足，說法沒有缺失，講法的字句平等無偏，所說的法句沒有任何束縛執著，講經完畢也沒有混亂。』 佛說：『是的，是的！阿難！正如你所說，彌勒菩薩辯才具足，所說的經法沒有任何缺失。』 佛說：『阿難！彌勒菩薩不僅僅用偈頌讚美我，在過去無量無數劫之前，那時有一尊佛，號為炎光具向作王如來（炎光具向作王如來：佛名，意為具有火焰般光芒，圓滿具足，面向眾生的如來），無所著（無所著：佛的十號之一，意為沒有任何執著），等正覺（等正覺：佛的十號之一，意為平等覺悟），現在成就慧行（慧行：智慧的修行），安定（安定：指佛的境界安穩不動），世間父（世間父：佛的十號之一，意為世間的父親），無上士（無上士：佛的十號之一，意為無上的人），導御法（導御法：佛的十號之一，意為引導和駕馭佛法），天上天下尊（天上天下尊：佛的十號之一，意為天上天下最尊貴者），佛（佛：佛陀的簡稱），天中天（天中天：佛的十號之一，意為天人中的天人）。當時有一位婆羅門長者的兒子，名叫賢行，他從園林出來，遠遠看見如來在經行，身體的光明有無數種變化。他看到後心中想：『太好了！真是前所未有！如來的身體不可思議，如此巍峨莊嚴，光色美妙，威神照耀，以吉祥的功德作為莊嚴。愿我將來世，也能得到像這樣具足光明、威神照耀、吉祥功德來莊嚴自身。』他發了這個愿后，便身體伏地，心中堅定地想：『我將來世如果能得到法身，如果如來是無所著、等正覺，那麼如來應當從我身上走過。』當時，世尊炎光具向作王如來，知道賢行長者子婆羅門心中所想，便從他身上走過。剛從他身上走過，他就得到了不起法忍（不起法忍：菩薩修行的一種境界，指對佛法真理的堅定不移的理解和接受）。於是，佛回頭告訴侍者說：『我之所以從長者子婆羅門賢行身上走過，就是爲了讓他立刻得到不起法忍，眼睛能洞察一切，耳朵能聽見一切，知道他人心中所想，自己知道從哪裡來生，身體能飛行，神通具足。』佛剛從婆羅門賢行身上走過，他就通達了各種智慧，五神通具足，沒有任何缺失，隨即用偈頌讚美佛說： 『往來世』
【English Translation】 English version At that time, the worthy Ananda said to the Buddha, 'World Honored One, it is unprecedented! This Bodhisattva Maitreya's vows are fully complete, his teachings are without deficiency, the words and phrases of his teachings are equal and unbiased, the phrases of his teachings are without any bondage or attachment, and there is no confusion after his teachings are finished.' The Buddha said, 'So it is, so it is! Ananda! Just as you have said, Bodhisattva Maitreya's eloquence is complete, and the sutras he speaks are without any deficiency.' The Buddha said, 'Ananda! Bodhisattva Maitreya not only praises me with verses, but also in the past countless eons, there was a Buddha named Flame Light King Tathagata (Flame Light King Tathagata: the name of a Buddha, meaning a Tathagata with flame-like light, complete and facing all beings), the Unattached One (Unattached One: one of the ten epithets of a Buddha, meaning without any attachment), the Perfectly Enlightened One (Perfectly Enlightened One: one of the ten epithets of a Buddha, meaning equally enlightened), who now achieves the practice of wisdom (practice of wisdom: the practice of wisdom), stability (stability: refers to the stable and unmoving state of the Buddha), the Father of the World (Father of the World: one of the ten epithets of a Buddha, meaning the father of the world), the Unsurpassed One (Unsurpassed One: one of the ten epithets of a Buddha, meaning the unsurpassed person), the Guide of the Dharma (Guide of the Dharma: one of the ten epithets of a Buddha, meaning guiding and controlling the Dharma), the Honored One in Heaven and Earth (Honored One in Heaven and Earth: one of the ten epithets of a Buddha, meaning the most honored one in heaven and earth), the Buddha (Buddha: abbreviation of Buddha), the Heavenly One among Heavenly Ones (Heavenly One among Heavenly Ones: one of the ten epithets of a Buddha, meaning the heavenly one among heavenly beings). At that time, there was a Brahmin elder's son named Virtuous Practice, who came out of the garden and saw the Tathagata walking from afar, his body's light having countless variations. After seeing this, he thought in his heart, 'Excellent! It is unprecedented! The Tathagata's body is inconceivable, so majestic and dignified, the light and color are beautiful, the divine power shines, and it is adorned with auspicious virtues. May I, in the future, also obtain a body with such light, divine power, and auspicious virtues to adorn myself.' After making this vow, he prostrated himself on the ground and firmly thought in his heart, 'If I can obtain the Dharma body in the future, and if the Tathagata is the Unattached One, the Perfectly Enlightened One, then the Tathagata should walk over my body.' At that time, the World Honored One, Flame Light King Tathagata, knew what the Brahmin elder's son Virtuous Practice was thinking in his heart, and walked over his body. As soon as he walked over him, he obtained the Dharma-acceptance of Non-arising (Dharma-acceptance of Non-arising: a state of practice for Bodhisattvas, referring to the firm and unwavering understanding and acceptance of the truth of the Dharma). Then, the Buddha turned back and told his attendant, 'The reason I walked over the Brahmin elder's son Virtuous Practice was to immediately allow him to obtain the Dharma-acceptance of Non-arising, so that his eyes could see everything, his ears could hear everything, he could know what others were thinking in their hearts, he could know where he came from, his body could fly, and he would have complete supernatural powers.' As soon as the Buddha walked over the Brahmin Virtuous Practice, he understood all kinds of wisdom, had the five supernatural powers complete, without any loss, and immediately praised the Buddha with verses, saying: 'Past and future'
到十方， 人中尊無與等， 唯志道過諸行， 愿稽首覺導師。 以過諸世間明， 及摩尼火炎光， 佛光明為最上， 愿稽首覺導師。 如師子一鳴吼， 諸小獸無不伏， 佛講法亦如是， 悉降伏諸異道。 眉間相清且徹， 威無量如積雪， 其光明照三界， 佛在世無與等。 聖足下生相輪， 其輪妙有千輻， 此土地及山陵， 不能動無上尊。』」
是時佛告賢者阿難：「欲知爾時長者子梵志賢行者，今彌勒菩薩是。」
賢者阿難即白佛言：「彌勒菩薩得不起忍，久遠乃爾，何以不速逮無上正真道最正覺耶？」
佛語阿難：「菩薩以四事不取正覺。何等為四？一者、凈國土；二者、護國土；三者、凈一切；四者、護一切。是為四事。彌勒菩薩求佛時，以是四事故不取佛。」
佛言：「阿難！我本求佛時，亦欲凈國土亦欲凈一切，亦欲護國土，亦欲護一切。彌勒發意先我之前四十二劫，我于其後乃發道意，於此賢劫以大精進，超越九劫得無上正真之道成最正覺。」
佛告賢者阿難：「我以十事致最正覺。何等為十？一者、所有無所愛惜；二者、妻婦；三者、兒子；四者、頭目；五者、手足；六者、國土；七者、珍寶
【現代漢語翻譯】 現代漢語譯本 遍及十方世界，人中至尊無人能與之相比。 唯有志向于道，超越一切世俗行為，我願稽首禮拜覺悟的導師。 以其超越世間的光明，以及摩尼寶珠火焰般的光芒， 佛陀的光明最為殊勝，我願稽首禮拜覺悟的導師。 如同獅子一聲怒吼，所有小獸無不伏地， 佛陀講法也是如此，能降伏一切外道。 眉間白毫相清凈透徹，威德無量如同積雪， 其光明照耀三界，佛陀在世無人能與之相比。 聖足之下生有法輪之相，其輪精妙有千輻， 此土地及山陵，都不能動搖無上至尊。
這時，佛陀告訴賢者阿難：『想知道那時那位長者之子、婆羅門賢行者是誰嗎？他就是現在的彌勒菩薩。』
賢者阿難立即對佛陀說：『彌勒菩薩得到不起忍（Anutpattika-dharma-ksanti，對法不生不滅的領悟）已經很久了，為什麼不迅速證得無上正真之道，成就最正覺呢？』
佛陀告訴阿難：『菩薩因為四件事而不證得正覺。是哪四件事呢？第一，凈化國土；第二，守護國土；第三，凈化一切眾生；第四，守護一切眾生。這就是四件事。彌勒菩薩在求佛道時，因為這四件事而不證得佛果。』
佛陀說：『阿難！我當初求佛道時，也想凈化國土，也想凈化一切眾生，也想守護國土，也想守護一切眾生。彌勒發菩提心比我早四十二劫，我之後才發道心，在這個賢劫中以大精進，超越九劫才證得無上正真之道，成就最正覺。』
佛陀告訴賢者阿難：『我以十件事成就最正覺。是哪十件事呢？第一，所有的一切都毫不吝惜；第二，妻子；第三，兒子；第四，頭目；第五，手足；第六，國土；第七，珍寶
【English Translation】 English version Reaching the ten directions, the Honored One among humans is incomparable. Only with the aspiration for the Path, surpassing all worldly actions, I wish to bow my head to the enlightened teacher. With light surpassing that of the world, and the brilliance of a Mani jewel's flame, The Buddha's light is the most supreme, I wish to bow my head to the enlightened teacher. Like a lion's roar, all small beasts prostrate themselves, The Buddha's teaching is also like this, subduing all heretical paths. The white hair between the eyebrows is pure and clear, the majestic power is immeasurable like accumulated snow, Its light illuminates the three realms, the Buddha in the world is incomparable. Under the holy feet, the mark of a wheel appears, the wheel is exquisite with a thousand spokes, This land and mountains cannot move the supreme honored one.
At that time, the Buddha said to the venerable Ananda: 'Do you want to know who that elder's son, the Brahmin virtuous practitioner, was at that time? He is now the Bodhisattva Maitreya (Maitreya Bodhisattva, the future Buddha).'
The venerable Ananda immediately said to the Buddha: 'Bodhisattva Maitreya has attained the Anutpattika-dharma-ksanti (the realization of the non-arising and non-ceasing of dharmas) for a long time, why does he not quickly attain the unsurpassed, true and right path, achieving the most perfect enlightenment?'
The Buddha told Ananda: 'A Bodhisattva does not attain perfect enlightenment because of four things. What are these four things? First, purifying the land; second, protecting the land; third, purifying all beings; fourth, protecting all beings. These are the four things. When Bodhisattva Maitreya sought Buddhahood, he did not attain Buddhahood because of these four things.'
The Buddha said: 'Ananda! When I initially sought Buddhahood, I also wanted to purify the land, I also wanted to purify all beings, I also wanted to protect the land, and I also wanted to protect all beings. Maitreya generated the aspiration for enlightenment forty-two kalpas before me, and I generated the aspiration for the Path after him. In this Bhadrakalpa (the present kalpa), with great diligence, I surpassed nine kalpas and attained the unsurpassed, true and right path, achieving the most perfect enlightenment.'
The Buddha told the venerable Ananda: 'I attained the most perfect enlightenment through ten things. What are these ten things? First, not being stingy with anything; second, wife; third, children; fourth, head and eyes; fifth, hands and feet; sixth, land; seventh, treasures
財物；八者、髓腦；九者、血肉；十者、不惜身命。阿難！我以此十事疾得佛道。」
佛語阿難：「復有十事疾得佛道。何等為十？一者、以法立於誡德；二者、常行忍辱；三者、常行精進；四者、常一其心；五者、常行智慧度于無極；六者、不捨一切；七者、已得忍心等於一切；八者、不習空；九者、得空法忍；十者、得無想之法。阿難！我以此十事，自致得佛道。」
佛語賢者阿難：「我本求佛道時勤苦無數，乃得無上正真之道，其事非一。」
佛言阿難：「乃過世時，有王太子，號曰一切現義，端政姝好，從園觀而出，道見一人得疾困篤，見已有哀傷之心，問于病人：『以何等藥得療即痊？』病人答曰：『唯王身血得療我病。』爾時太子即以利刀刺身出血，以與病者，至心施與意無悔恨。」
佛語阿難：「爾時現義太子，即我身是。阿難！四大海水尚可升量，我身血施不可稱限。所以爾者，求正覺故。」
佛語賢者阿難：「乃往過世有王太子，號曰蓮花王，端正姝好威神巍巍，從園觀出遊，道見一人身體病癩，見已即有哀念心，問于病人：『以何等藥療于汝病？』病者答曰：『得王身髓以涂我體，其病乃愈。』是時太子即破身骨，以得其髓持與病者，歡喜惠施，心無悔恨。爾時
【現代漢語翻譯】 現代漢語譯本：財物；八者、髓腦；九者、血肉；十者、不惜身命。阿難！我憑藉這十件事迅速證得佛道。 佛對阿難說：『還有十件事能迅速證得佛道。是哪十件呢？一者、以佛法建立戒律和德行；二者、常行忍辱；三者、常行精進；四者、常使心專注；五者、常以智慧度過無邊；六者、不捨棄一切眾生；七者、已得忍辱之心，平等對待一切；八者、不執著于空；九者、證得空法之忍；十者、證得無想之法。阿難！我憑藉這十件事，自己證得了佛道。』 佛對賢者阿難說：『我當初求佛道時，勤苦無數，才證得無上正真之道，這樣的事不止一件。』 佛告訴阿難：『在過去世時，有一位國王太子，名叫一切現義（Sarvārthasiddha，一切義成就者），相貌端正美好，從園林出來遊玩，在路上看見一個人得了重病，非常痛苦，他見了之後心生哀傷，問病人：『用什麼藥才能治好你的病？』病人回答說：『只有用您的血才能治好我的病。』當時太子就用利刀刺破身體，流出鮮血，給病人服用，真心施捨，沒有絲毫後悔。』 佛告訴阿難：『當時的現義太子，就是我的前身。阿難！四大海的水尚且可以稱量，我施捨的血卻不可限量。之所以這樣，是爲了求得正覺的緣故。』 佛對賢者阿難說：『在過去世，有一位國王太子，名叫蓮花王（Padma-rāja），相貌端正美好，威嚴無比，從園林出來遊玩，在路上看見一個人身體長滿癩瘡，他見了之後心生憐憫，問病人：『用什麼藥才能治好你的病？』病人回答說：『用您的骨髓塗抹我的身體，我的病才能好。』當時太子就破開身體，取出骨髓給病人，歡喜施捨，心中沒有絲毫後悔。』
【English Translation】 English version: Possessions; eighth, marrow and brain; ninth, blood and flesh; tenth, not to spare one's life. Ananda! I attained Buddhahood quickly through these ten things. The Buddha said to Ananda: 'There are also ten things that lead to the quick attainment of Buddhahood. What are these ten? First, to establish precepts and virtues through the Dharma; second, to always practice patience; third, to always practice diligence; fourth, to always focus one's mind; fifth, to always use wisdom to cross the boundless; sixth, not to abandon all beings; seventh, to have attained a mind of patience, treating all equally; eighth, not to be attached to emptiness; ninth, to attain the forbearance of the Dharma of emptiness; tenth, to attain the Dharma of non-perception. Ananda! I attained Buddhahood myself through these ten things.' The Buddha said to the venerable Ananda: 'When I was originally seeking the path of Buddhahood, I endured countless hardships, and then attained the unsurpassed, true, and correct path. These things are not just one.' The Buddha told Ananda: 'In a past life, there was a king's son named Sarvārthasiddha (meaning 'He who accomplishes all aims'), who was handsome and beautiful. He went out from the garden to stroll, and on the road, he saw a person who was seriously ill and suffering. Upon seeing this, he felt sorrow and asked the sick person: 'What medicine can cure your illness?' The sick person replied: 'Only your blood can cure my illness.' At that time, the prince immediately pierced his body with a sharp knife, drew blood, and gave it to the sick person, giving it sincerely without any regret.' The Buddha told Ananda: 'At that time, the prince Sarvārthasiddha was my former self. Ananda! The water of the four great oceans can still be measured, but the blood I gave cannot be measured. The reason for this is that I was seeking enlightenment.' The Buddha said to the venerable Ananda: 'In a past life, there was a king's son named Padma-rāja (meaning 'Lotus King'), who was handsome and beautiful, and of majestic power. He went out from the garden to stroll, and on the road, he saw a person whose body was covered with leprosy. Upon seeing this, he felt compassion and asked the sick person: 'What medicine can cure your illness?' The sick person replied: 'If I could smear my body with your marrow, my illness would be cured.' At that time, the prince broke open his body, took out the marrow, and gave it to the sick person, giving it joyfully without any regret.'
太子，即我身是。」
佛語阿難：「四大海水尚可升量，身髓佈施不可稱計。」
佛語賢者阿難：「乃往去世有王號曰月明，端正姝好威神巍巍，從宮而出，道見盲者貧窮飢餓隨道乞丐，往趣王所而白王言：『王獨尊貴安隱快樂，我獨貧窮加複眼盲。』爾時月明王見此盲人哀之淚出，謂於盲者：『有何等藥得愈卿病？』盲者答曰：『唯得王眼能愈我病，眼乃得視。』爾時王月明自取兩眼施與盲者，其心靜然無一悔意。月明王者，即我身是。」
佛言：「須彌山尚可稱知斤兩，我眼佈施不可稱計。」
佛語賢者阿難：「彌勒菩薩本求道時，不持耳、鼻、頭、目、手、足、身命、珍寶、城邑、妻子及以國土布施與人，以成佛道，但以善權方便安樂之行，得致無上正真之道。」
阿難白佛：「彌勒菩薩以何善權得致佛道？」
佛言阿難：「彌勒菩薩晝夜各三正衣束體，叉手下膝著地，向於十方說此偈言：
「『我悔一切過， 勸助眾道德， 歸命禮諸佛， 令得無上慧。』」
佛語賢者阿難：「彌勒菩薩以是善權，得無上正真之道最正覺。阿難！彌勒菩薩求道本願：『使其作佛時，令我國中人民，無有諸垢瑕穢，于淫怒癡不大，慇勤奉行十善，我爾乃取無上正覺。』
【現代漢語翻譯】 現代漢語譯本： 『太子，就是我自身。』 佛陀告訴阿難：『四大海的海水尚且可以測量，我佈施的身體骨髓是無法計算的。』 佛陀告訴賢者阿難：『過去世有一位國王，名叫月明（月亮般明亮的國王），他相貌端正美好，威嚴神聖。他從宮殿出來，在路上看見一個盲人，貧窮飢餓，沿路乞討。盲人走到國王面前對他說：『國王您獨自尊貴安穩快樂，我卻獨自貧窮，還加上眼睛失明。』當時月明王看見這個盲人，悲傷地流下眼淚，對盲人說：『有什麼藥可以治好你的病？』盲人回答說：『只有得到您的眼睛才能治好我的病，我的眼睛才能看見。』當時月明王自己取出兩隻眼睛施捨給盲人，他的內心平靜，沒有一絲後悔的意思。這位月明王，就是我自身。』 佛陀說：『須彌山（佛教中的神山）尚且可以稱量出斤兩，我佈施的眼睛是無法計算的。』 佛陀告訴賢者阿難：『彌勒菩薩（未來佛）在最初求道的時候，不以耳朵、鼻子、頭、眼睛、手、腳、身體、生命、珍寶、城池、妻子以及國土布施給他人，以此成就佛道，而是以善巧方便的安樂之行，才獲得無上正真之道。』 阿難問佛：『彌勒菩薩以何種善巧方便獲得佛道？』 佛陀告訴阿難：『彌勒菩薩白天和夜晚各三次整理衣物，束好身體，雙手合十，雙膝跪地，面向十方說這偈語： 『我懺悔一切過錯，勸助眾生修習功德，歸命禮敬諸佛，令眾生獲得無上智慧。』 佛陀告訴賢者阿難：『彌勒菩薩以這種善巧方便，獲得無上正真之道，成就最正覺。阿難！彌勒菩薩求道時的本願是：『當他成佛時，要使他的國度里的人民，沒有各種污垢瑕疵，對淫慾、嗔怒、愚癡不執著，勤勉奉行十善，他那時才證得無上正覺。』
【English Translation】 English version: 'The crown prince, that is my own body.' The Buddha said to Ananda, 'The water of the four great oceans can still be measured, but the marrow of my body that I have given away cannot be counted.' The Buddha said to the venerable Ananda, 'In the past, there was a king named Moon Bright (a king as bright as the moon), who was handsome and majestic. He went out from his palace and saw a blind man on the road, poor and hungry, begging along the way. The blind man approached the king and said, 『Your Majesty is noble, peaceful, and happy, while I am poor and blind.』 At that time, King Moon Bright saw this blind man and tears of sorrow came to his eyes. He said to the blind man, 『What medicine can cure your illness?』 The blind man replied, 『Only if I get your eyes can my illness be cured, and then I will be able to see.』 Then King Moon Bright took out both of his eyes and gave them to the blind man. His heart was calm, without a trace of regret. That King Moon Bright, that is my own body.』 The Buddha said, 'Mount Sumeru (a sacred mountain in Buddhism) can still be weighed in pounds, but the eyes I have given away cannot be counted.' The Buddha said to the venerable Ananda, 'When Bodhisattva Maitreya (the future Buddha) was initially seeking the Way, he did not give away his ears, nose, head, eyes, hands, feet, body, life, treasures, cities, wife, or country to others in order to achieve Buddhahood. Instead, he attained the unsurpassed true path through skillful means of peaceful practice.' Ananda asked the Buddha, 'By what skillful means did Bodhisattva Maitreya attain Buddhahood?' The Buddha said to Ananda, 'Bodhisattva Maitreya, three times during the day and three times during the night, would arrange his clothes, gather his body, put his palms together, kneel on the ground, and face the ten directions, reciting this verse:' 'I repent all my faults, I encourage all to cultivate virtue, I take refuge in and pay homage to all Buddhas, so that all may attain unsurpassed wisdom.' The Buddha said to the venerable Ananda, 'Bodhisattva Maitreya attained the unsurpassed true path and the most perfect enlightenment through these skillful means. Ananda! Bodhisattva Maitreya's original vow when seeking the Way was: 『When I become a Buddha, I will ensure that the people in my country are free from all defilements and impurities, not attached to lust, anger, and ignorance, and diligently practice the ten virtues. Only then will I attain unsurpassed perfect enlightenment.』'
」
佛語阿難：「后當來世人民，無有垢穢奉行十善，于淫怒癡不以經心。正於爾時，彌勒當得無上正真之道成最正覺。所以者何？彌勒菩薩本願所致。」
佛語賢者阿難：「我本求菩薩道時，欲護一切悉令得凈，處於五濁淫怒癡中，樂在生死。所以者何？是諸人民多為非法，以非為是，奉行邪道轉相賊害，不孝父母心常念惡，惡意向兄弟妻息眷屬及他人，輕易師和上，常犯男子垢濁轉相食啖，愿處是時世于中為佛。若郡國丘聚縣邑，但說眾惡轉相賊害，瓦石相擊杖相撾撥，便共聚會轉相罵詈，自還其舍設定飯食，以毒著中欲害他人，起想垢濁轉起誹謗，伏匿過惡還相發露無復善意。」
佛言阿難：「我以大哀普念一切，為此輩人講說經法。」
賢者阿難聞佛說此，即白佛言：「未曾有是！天中天、如來、等正覺能至勤苦普弘大意，調御弊惡令得成就，為除重擔具足法寶，為此輩人說其經法。」
佛言：「如是，阿難！如汝所言，佛能忍此。爾乃應、如來、等正覺教化剛強為除眾冥，用佛法德具足之故，乃為此人說其經法。」
阿難白佛言：「我聞如來堅重精進等心如是，衣毛為豎。此經名為何等？云何奉行？」
佛言阿難：「此經名為『本願』，當持；『慈氏本行彌勒
【現代漢語翻譯】 現代漢語譯本：佛對阿難說：『未來世的人民，如果沒有污垢邪念，奉行十善，對於淫慾、嗔怒、愚癡不放在心上。正當那時，彌勒將證得無上正等正覺，成就最正覺。這是為什麼呢？因為彌勒菩薩的本願所致。』 佛對賢者阿難說：『我當初求菩薩道時，想要守護一切眾生，使他們都得到清凈，即使身處五濁（指劫濁、見濁、煩惱濁、眾生濁、命濁）的淫慾、嗔怒、愚癡之中，也樂於在生死輪迴中度化眾生。這是為什麼呢？因為這些人大多行為不合法度，把錯誤當成正確，奉行邪道，互相殘害，不孝順父母，心中常懷惡念，對兄弟、妻子、眷屬以及他人懷有惡意，輕視師長和尚，經常犯下男子之間的污穢行為，互相吞噬，我願在那樣的時代成為佛。如果郡國、村落、縣邑，到處都在談論各種惡行，互相殘害，瓦石相擊，棍棒相打，然後聚在一起互相謾罵，回到家中準備飯食，在飯食中下毒想要害人，生起污穢的念頭，進而誹謗他人，隱藏自己的過錯，卻揭露別人的過錯，沒有一點善意。』 佛對阿難說：『我以大慈悲心普遍關懷一切眾生，爲了這些人講說佛法。』 賢者阿難聽佛說完這些話，就對佛說：『真是前所未有！天中天（佛的尊稱）、如來（佛的十號之一）、等正覺（佛的稱號）能夠如此勤苦，普弘大愿，調伏惡行，使他們成就，為他們解除重擔，具足法寶，為這些人講說佛法。』 佛說：『是的，阿難！正如你所說，佛能夠忍受這一切。如來、應供（佛的十號之一）、等正覺教化剛強難化的眾生，為他們消除黑暗，憑藉佛法的功德，才為這些人講說佛法。』 阿難對佛說：『我聽聞如來如此堅定、精進、平等的心，身上的汗毛都豎起來了。這部經叫什麼名字？應該如何奉行？』 佛對阿難說：『這部經名為『本願』，應當受持；也名為『慈氏本行彌勒』，應當受持。』」
【English Translation】 English version: The Buddha said to Ananda, 'In the future, people will be without defilements, practicing the ten virtues, and not dwelling on lust, anger, and ignorance. At that very time, Maitreya will attain the unsurpassed, true, and perfect path, becoming the most perfectly enlightened one. Why is this so? It is due to the original vows of Bodhisattva Maitreya.' The Buddha said to the venerable Ananda, 'When I was seeking the Bodhisattva path, I wished to protect all beings and enable them to attain purity. Even amidst the five turbidities (referring to the turbidity of the kalpa, views, afflictions, beings, and life) of lust, anger, and ignorance, I was happy to be in the cycle of birth and death to transform beings. Why is this so? Because these people mostly act unlawfully, taking wrong for right, practicing evil paths, harming each other, being unfilial to their parents, constantly harboring evil thoughts, having malicious intentions towards their siblings, wives, relatives, and others, disrespecting teachers and monks, frequently committing impure acts among men, devouring each other. I wish to be a Buddha in such a time. If in counties, villages, and towns, they only talk about evil deeds, harming each other, striking stones against each other, beating each other with sticks, then gathering together to curse each other, returning to their homes to prepare meals, putting poison in the food to harm others, giving rise to impure thoughts, then slandering others, concealing their own faults while revealing the faults of others, without any good intentions.' The Buddha said to Ananda, 'With great compassion, I universally care for all beings, and for these people, I expound the Dharma.' The venerable Ananda, having heard the Buddha speak thus, said to the Buddha, 'This is unprecedented! The Teacher of Gods and Humans (a title for the Buddha), the Tathagata (one of the ten titles of the Buddha), the Perfectly Enlightened One (a title for the Buddha) is able to be so diligent, universally promoting the great intention, subduing evil deeds, enabling them to achieve, relieving them of their burdens, possessing the treasure of the Dharma, and expounding the Dharma for these people.' The Buddha said, 'Indeed, Ananda! As you have said, the Buddha is able to endure all this. The Tathagata, the Worthy One (one of the ten titles of the Buddha), the Perfectly Enlightened One teaches the stubborn and difficult to transform, eliminating their darkness. It is because of the merit of the Buddha's Dharma that I expound the Dharma for these people.' Ananda said to the Buddha, 'Hearing of the Tathagata's firm, diligent, and equal mind, the hairs on my body stand on end. What is the name of this sutra? How should we practice it?' The Buddha said to Ananda, 'This sutra is named 'Original Vows,' it should be upheld; it is also named 'Maitreya's Fundamental Practices of the Clan of Compassion,' it should be upheld.'
所問』，當善持之。」
佛說經已，彌勒菩薩、賢者阿難、賢者大迦葉諸大弟子，及眾菩薩，一切會者，諸天、龍神、干沓和、世間人，聞經歡喜，前為佛作禮。
彌勒菩薩所問本願經
【現代漢語翻譯】 現代漢語譯本：'所問的（內容），應當好好地受持它。' 佛陀說完這部經后，彌勒菩薩（未來佛）、賢者阿難（佛陀的侍者）、賢者大迦葉（佛陀的大弟子）等大弟子，以及眾菩薩，所有在場的人，諸天、龍神、干沓和（天樂神）、世間的人們，聽聞佛經后都非常歡喜，上前向佛陀行禮。 《彌勒菩薩所問本願經》
【English Translation】 English version: 'What has been asked, should be well upheld.' After the Buddha finished speaking this sutra, Maitreya Bodhisattva (the future Buddha), the venerable Ananda (the Buddha's attendant), the venerable Mahakasyapa (one of the Buddha's great disciples), and other great disciples, as well as all the Bodhisattvas, all those present, the Devas, Nagas, Gandharvas (celestial musicians), and people of the world, having heard the sutra, were all very joyful and came forward to pay homage to the Buddha. The Sutra of the Fundamental Vows Asked by Maitreya Bodhisattva