T14n0453_佛說彌勒下生經
大正藏第 14 冊 No. 0453 佛說彌勒下生經
No. 453 [Nos. 454, 455]
佛說彌勒下生經
西晉月氏三藏竺法護譯
聞如是：
一時佛在舍衛國祇樹給孤獨園，與大比丘眾五百人俱。
爾時，阿難偏露右肩，右膝著地，白佛言：「如來玄鑒，無事不察，當來、過去、現在三世，皆悉明瞭；過去諸佛姓字、名號，弟子、菩薩、翼從多少，皆悉知之；一劫、百劫、若無數劫，皆悉觀察，亦復如是；國王、大臣、人民姓字則能分別；如今現在國界若干亦復明了。將來久遠彌勒出現，至真、等正覺，欲聞其變，弟子、翼從，佛境豐樂，為經幾時？」
佛告阿難：「汝還就坐，聽我所說彌勒出現國土豐樂、弟子多少。善思念之，執在心懷。」
是時，阿難從佛受教，即還就坐。
爾時，世尊告阿難曰：「將來久遠於此國界當有城郭名曰翅頭，東西十二由旬，南北七由旬，土地豐熟，人民熾盛，街巷成行。爾時，城中有龍王名曰水光，夜雨香澤，晝則清和。是時，翅頭城中有羅剎鬼名曰葉華，所行順法不違正教，每向人民寢寐之後，除去穢惡諸不凈者；常以香汁而灑其地，極為香凈。
「阿難當知，爾時閻浮地東西南
【現代漢語翻譯】 現代漢語譯本 大正藏第 14 冊 No. 0453 佛說彌勒下生經
No. 453 [Nos. 454, 455]
佛說彌勒下生經
西晉月氏三藏竺法護譯
聞如是：
一時佛在舍衛國祇樹給孤獨園，與大比丘眾五百人俱。
爾時，阿難（Ananda，佛陀的十大弟子之一）偏袒右肩，右膝著地，對佛說：『如來（Tathagata，佛陀的稱號之一）的玄妙智慧，沒有什麼是不能洞察的，對過去、現在、未來三世，都完全明瞭；過去諸佛的姓氏、名字、稱號，弟子、菩薩、隨從有多少，都知道；一劫、百劫、乃至無數劫，都能觀察到，也是如此；國王、大臣、人民的姓氏都能分辨；如今現在的國界有多少也完全明瞭。將來久遠彌勒（Maitreya，未來佛）出現，成為至真、等正覺（Sammasambuddha，正等覺悟者），想聽聞他出現時的變化，弟子、隨從，佛國豐樂，會經過多久？』
佛告訴阿難：『你回到座位上，聽我說彌勒出現時國土的豐樂、弟子有多少。好好思考，牢記在心。』
這時，阿難從佛那裡接受教誨，就回到座位上。
這時，世尊告訴阿難說：『將來久遠，在這個國界將有一座城郭，名叫翅頭（Ketumati），東西十二由旬（Yojana，古印度長度單位），南北七由旬，土地肥沃，人民興盛，街巷整齊。那時，城中有一位龍王（Nagaraja）名叫水光，夜晚降下香甜的雨水，白天則清爽平和。那時，翅頭城中有一位羅剎鬼（Rakshasa）名叫葉華，所作所為順應正法，不違背正教，每當人們入睡之後，就清除污穢不潔之物；常用香水灑地，使地面非常香潔。
『阿難，你要知道，那時閻浮提（Jambudvipa，我們所居住的這個世界）東西南北
【English Translation】 English version T14 No. 0453 The Buddha Speaks of the Descent of Maitreya Sutra
No. 453 [Nos. 454, 455]
The Buddha Speaks of the Descent of Maitreya Sutra
Translated by Dharmaraksa, a Tripitaka Master from Yuezhi during the Western Jin Dynasty
Thus have I heard:
At one time, the Buddha was in the Jeta Grove of Anathapindika's Park in Shravasti, together with five hundred great Bhikshus.
At that time, Ananda (one of the ten principal disciples of the Buddha) bared his right shoulder, knelt on his right knee, and said to the Buddha: 'The Tathagata's (one of the titles of the Buddha) profound wisdom observes everything without fail. He is completely clear about the past, present, and future three periods of time. He knows the surnames, names, and titles of the Buddhas of the past, as well as the number of disciples, Bodhisattvas, and followers. He observes one kalpa, hundreds of kalpas, or countless kalpas in the same way. He can also distinguish the surnames of kings, ministers, and people. He is also completely clear about the current national boundaries. In the distant future, Maitreya (the future Buddha) will appear as the Perfectly Enlightened One (Sammasambuddha). I wish to hear about the changes at his appearance, his disciples, his followers, and the happiness and prosperity of his Buddha-land, and how long it will last.'
The Buddha told Ananda: 'Return to your seat and listen to what I say about the prosperity of Maitreya's land, and the number of his disciples. Think carefully and keep it in your heart.'
At this time, Ananda received the Buddha's teaching and returned to his seat.
Then, the World Honored One told Ananda: 'In the distant future, in this country, there will be a city named Ketumati, twelve yojanas (an ancient Indian unit of distance) in length from east to west, and seven yojanas in width from north to south. The land will be fertile, the people will be prosperous, and the streets and lanes will be well-arranged. At that time, there will be a Dragon King (Nagaraja) in the city named Water Light, who will rain fragrant dew at night and bring clear harmony during the day. At that time, there will be a Rakshasa (a type of demon) in Ketumati named Leaf Flower, whose actions will be in accordance with the Dharma and will not violate the correct teachings. After the people have fallen asleep, he will remove all filth and impurities. He will often sprinkle the ground with fragrant water, making it extremely fragrant and clean.
'Ananda, you should know that at that time, Jambudvipa (the world we live in) in the east, west, south,
北千萬由旬，諸山河石壁皆自消滅，四大海水各減一萬。時閻浮地極為平整，如鏡清明。舉閻浮地內穀食豐賤，人民熾盛，多諸珍寶。諸村落相近，雞鳴相接。是時，弊華果樹枯竭，穢惡亦自消滅；其餘甘美果樹、香氣殊好者皆生於地。
「爾時，時氣和適四時順節，人身之中無有百八之患：貪慾、瞋恚、愚癡、不大慇勤。人心均平，皆同一意，相見歡悅，善言相向。言辭一類無有差別，如彼優單越人而無有異。是時，閻浮地內人民大小皆同一向，無若干之差別也。彼時，男女之類意欲大小便時地自然開，事訖之後地便還合。
「爾時，閻浮地內自然生粳米，亦無皮裹，極為香美，食無患苦。所謂金、銀、珍寶、車𤦲、馬瑙、真珠、虎珀，各散在地，無人省錄。是時，人民手執此寶，自相謂言：『昔者之人由此寶故更相傷害，系閉在獄受無數苦惱；如今此寶與瓦石同流，無人守護。』
「爾時，法王出現，名曰蠰佉。正法治化，七寶成就。所謂七寶者，輪寶、象寶、馬寶、珠寶、玉女寶、典兵寶、守藏之寶，是謂七寶。鎮此閻浮地內，不以刀杖自然靡伏。如今，阿難！四珍之藏：乾陀越國伊羅缽寶藏，多諸珍琦異物不可稱計；第二彌梯羅國綢羅大藏，亦多珍寶；第三須賴吒大國有大寶藏，亦多珍寶
【現代漢語翻譯】 現代漢語譯本：北方千萬由旬的地方，所有的山脈、河流和石壁都會自行消滅，四大海水各自減少一萬。那時，閻浮提（Jambudvipa，人所居住的世界）的地面極其平整，像鏡子一樣清澈明亮。整個閻浮提內穀物豐收，人民興旺，擁有許多珍寶。各個村落彼此相鄰，雞鳴聲此起彼伏。那時，那些有弊端的華麗果樹會枯竭，污穢之物也會自行消滅；其餘甘美可口、香氣特別美好的果樹都會生長在地上。 那時，氣候適宜，四季順暢，人們身上沒有一百零八種疾病的困擾：貪慾、嗔恚、愚癡都不太強烈。人們的心地平和，都懷著同樣的想法，相見時歡喜愉悅，用善言互相問候。言辭一致，沒有差別，就像優單越（Uttarakuru，傳說中的北方勝地）的人一樣沒有不同。那時，閻浮提內的人們，無論老少，都心意一致，沒有絲毫差別。那時，男女在想要大小便時，地面會自然打開，事畢之後地面又會合攏。 那時，閻浮提內會自然生長出粳米，沒有外殼包裹，非常香甜美味，食用后沒有痛苦。所謂金、銀、珍寶、車渠（一種貝殼）、瑪瑙、珍珠、琥珀，都散落在地上，沒有人去撿拾。那時，人們拿著這些寶物，互相說道：『以前的人因為這些寶物而互相傷害，被關在監獄裡遭受無數的痛苦；現在這些寶物和瓦礫一樣，沒有人看管。』 那時，一位名叫蠰佉（Sankha，意為螺）的法王會出現。他以正法治理天下，成就七寶。所謂的七寶是：輪寶、象寶、馬寶、珠寶、玉女寶、典兵寶、守藏之寶，這就是七寶。他鎮守閻浮提，不用刀劍就能使一切自然臣服。現在，阿難！有四處珍寶的寶藏：乾陀越國（Gandhara，古印度地名）的伊羅缽（Elapatra，龍王名）寶藏，其中有數不清的珍奇異物；第二處是彌梯羅國（Mithila，古印度地名）的綢羅大藏，也有許多珍寶；第三處是須賴吒大國（Surashtra，古印度地名）的大寶藏，也有許多珍寶。
【English Translation】 English version: To the north, for ten million yojanas, all mountains, rivers, and stone walls will vanish by themselves, and the four great seas will each decrease by ten thousand. At that time, the ground of Jambudvipa (the world inhabited by humans) will be extremely flat, as clear and bright as a mirror. Within Jambudvipa, grains will be abundant, the people will flourish, and there will be many treasures. Villages will be close to each other, with the sound of roosters crowing connecting them. At that time, the flawed and ornate fruit trees will wither, and filth will also disappear by itself; the remaining sweet and delicious fruit trees with particularly pleasant fragrances will all grow on the ground. At that time, the climate will be harmonious, the four seasons will be in order, and people will not suffer from the one hundred and eight afflictions: greed, anger, and ignorance will not be intense. People's hearts will be peaceful, they will all have the same thoughts, they will be happy to see each other, and they will greet each other with kind words. Their speech will be uniform, without any differences, just like the people of Uttarakuru (a legendary northern paradise). At that time, the people of Jambudvipa, young and old, will all be of one mind, without any differences. At that time, when men and women wish to urinate or defecate, the ground will naturally open, and after they are finished, the ground will close again. At that time, natural japonica rice will grow in Jambudvipa, without any husk, extremely fragrant and delicious, and eating it will cause no suffering. The so-called gold, silver, treasures, tridacna (a type of clam), agate, pearls, and amber will all be scattered on the ground, and no one will pick them up. At that time, people will hold these treasures in their hands and say to each other: 'In the past, people harmed each other because of these treasures, were imprisoned, and suffered countless pains; now these treasures are like tiles and stones, and no one guards them.' At that time, a Dharma King named Sankha (meaning conch) will appear. He will govern the world with the righteous Dharma and achieve the seven treasures. The so-called seven treasures are: the wheel treasure, the elephant treasure, the horse treasure, the jewel treasure, the jade maiden treasure, the military commander treasure, and the treasury guardian treasure. These are the seven treasures. He will rule Jambudvipa, and without swords or weapons, everything will naturally submit. Now, Ananda! There are four treasures: the Elapatra (a dragon king) treasure of Gandhara (an ancient Indian region), which contains countless rare and exotic objects; the second is the great treasure of Mithila (an ancient Indian region), which also contains many treasures; the third is the great treasure of Surashtra (an ancient Indian region), which also contains many treasures.
；第四婆羅㮈蠰佉有大寶藏，多諸珍寶不可稱計。此四大藏自然應現，諸守藏人各來白王：『唯愿大王以此寶藏之物惠施貧窮。』爾時，蠰佉大王得此寶已，亦復不省錄之，意無財寶之想。時閻浮地內，自然樹上生衣，極細柔軟，人取著之，如今優單越人自然樹上生衣，而無有異。
「爾時，彼王有大臣名曰修梵摩，是王少小同好，王甚愛敬；又且顏貌端正，不長、不短，不肥、不瘦，不白、不黑，不老、不少。是時，修梵摩有妻名梵摩越，王女中最極為殊妙，如天帝妃——口作優缽蓮華香，身作栴檀香；諸婦人八十四態永無復有，亦無疾病亂想之念。
「爾時，彌勒菩薩于兜率天，觀察父母不老不少，便降神下應從右脅生，如我今日右脅生無異，彌勒菩薩亦復如是。兜率諸天各各唱令：『彌勒菩薩已降神生。』
「是時，修梵摩即與子立字，名曰彌勒。彌勒菩薩有三十二相、八十種好莊嚴其身，身黃金色。爾時，人壽極長，無有諸患，皆壽八萬四千歲。女人年五百歲然後出嫡。
「爾時，彌勒在家未經幾時，便當出家學道。爾時，去翅頭城不遠有道樹名曰龍花，高一由旬，廣五百步。時彌勒菩薩坐彼樹下成無上道果。
「當其夜半彌勒出家，即于其夜成無上道。時三千大千剎土六返
【現代漢語翻譯】 現代漢語譯本：第四個婆羅㮈蠰佉（Brahmāṇa Saṃkha）擁有巨大的寶藏，其中有無數珍寶，無法計數。這四大寶藏自然顯現，各地的守藏者都來稟告國王：『懇請大王將這些寶藏中的物品施捨給貧窮的人。』那時，蠰佉大王得到這些寶藏后，也沒有清點記錄，心中沒有對財寶的貪戀。當時，在閻浮提（Jambudvīpa）內，自然生長的樹上長出衣服，極其細軟，人們取來穿上，就像現在的優單越（Uttarakuru）人一樣，自然樹上生出衣服，沒有任何差別。 那時，國王有一位大臣名叫修梵摩（Subrahma），是國王從小一起長大的好友，國王非常愛戴和尊敬他；而且他的容貌端正，不高不矮，不胖不瘦，不白不黑，不老不少。當時，修梵摩的妻子名叫梵摩越（Brahmavatī），是所有王女中最美麗出衆的，如同天帝的妃子——口中散發著優缽蓮花（utpala）的香氣，身上散發著栴檀（candana）的香氣；所有婦人的八十四種姿態她都沒有，也沒有疾病和雜亂的念頭。 那時，彌勒菩薩（Maitreya Bodhisattva）在兜率天（Tuṣita）觀察到父母不老不少，便降臨人間，應從右脅出生，就像我今天從右脅出生一樣，彌勒菩薩也是如此。兜率天的諸天都各自宣告：『彌勒菩薩已經降臨人間出生了。』 那時，修梵摩就給兒子取名為彌勒。彌勒菩薩有三十二相、八十種好來莊嚴他的身體，身體呈現黃金色。那時，人們的壽命極長，沒有各種疾病，都活到八萬四千歲。女人要到五百歲才生育子女。 那時，彌勒在家沒過多久，就應當出家學道。那時，離翅頭城（Ketumatī）不遠的地方有一棵道樹，名叫龍華樹（Nāga-puṣpa），高一由旬（yojana），寬五百步。那時，彌勒菩薩將坐在那棵樹下成就無上道果。 當夜半時分，彌勒出家，就在當夜成就無上道。那時，三千大千世界（trisāhasra-mahāsāhasra-lokadhātu）發生六種震動。
【English Translation】 English version: The fourth, Brahmāṇa Saṃkha, possessed a great treasure, with countless jewels beyond measure. These four great treasures appeared naturally, and the keepers of each came to report to the king: 『We beseech Your Majesty to bestow these treasures upon the poor.』 At that time, King Saṃkha, having obtained these treasures, did not record or count them, and had no attachment to wealth. At that time, in Jambudvīpa, clothes grew naturally on trees, extremely fine and soft, which people took and wore, just like the people of Uttarakuru, where clothes grow naturally on trees, without any difference. At that time, the king had a minister named Subrahma, who was a close friend of the king from childhood, and the king greatly loved and respected him. Moreover, his appearance was dignified, neither tall nor short, neither fat nor thin, neither white nor black, neither old nor young. At that time, Subrahma had a wife named Brahmavatī, who was the most beautiful and outstanding among all the king's daughters, like the consort of the heavenly emperor—her mouth emitted the fragrance of utpala flowers, and her body emitted the fragrance of candana. She did not possess any of the eighty-four postures of women, nor did she have any illnesses or confused thoughts. At that time, Maitreya Bodhisattva, in the Tuṣita Heaven, observed that his parents were neither old nor young, and then descended to be born from the right side, just as I was born from the right side today, so too was Maitreya Bodhisattva. The devas of Tuṣita each proclaimed: 『Maitreya Bodhisattva has descended and been born.』 At that time, Subrahma named his son Maitreya. Maitreya Bodhisattva had the thirty-two marks and eighty minor marks adorning his body, and his body was golden in color. At that time, people's lifespans were extremely long, without any illnesses, all living to eighty-four thousand years. Women would only bear children after five hundred years. At that time, Maitreya, after not being at home for long, should leave home to study the Way. At that time, not far from Ketumatī City, there was a Bodhi tree named Nāga-puṣpa, one yojana in height and five hundred steps in width. At that time, Maitreya Bodhisattva would sit under that tree and attain the supreme fruit of enlightenment. At midnight, Maitreya left home, and on that very night, he attained the supreme enlightenment. At that time, the trisāhasra-mahāsāhasra-lokadhātu shook in six ways.
震動，地神各各相告曰：『今時彌勒已成佛。』轉至聞四天王宮：『彌勒已成佛道。』轉轉聞徹三十三天、艷天、兜率天、化自在天、他化自在天，聲聞展轉至梵天：『彌勒已成佛道。』
「爾時，魔王名大將，以法治化。聞如來名音響之聲，歡喜踴躍不能自勝，七日七夜不眠不寐。是時，魔王將欲界無數天人至彌勒佛所恭敬禮拜。
「彌勒聖尊與諸天人漸漸說法微妙之論，所謂論者，施論、戒論、生天之論，欲不凈想、出要為妙。爾時，彌勒見諸人民已發心歡喜，諸佛世尊常所說法，苦、習、盡、道，盡與諸天人廣分別其義。爾時，座上八萬四千天子，諸塵垢盡，得法眼凈。
「爾時，大將魔王告彼界人民之類曰：『汝等速出家。所以然者？彌勒今日已度彼岸，亦當度汝等使至彼岸。』
「爾時，翅頭城中有長者名曰善財，聞魔王教令，又聞佛音響，將八萬四千眾至彌勒佛所，頭面禮足，在一面坐。
「爾時，彌勒漸與說法微妙之論，所謂論者，施論、戒論、生天之論，欲不凈想、出要為妙。爾時，彌勒見諸人民心開意解，如諸佛世尊常所說法，苦、習、盡、道，與諸人民廣分別義。爾時，座上八萬四千人諸塵垢盡，得法眼凈。是時，善財與八萬四千人等即前白佛，求索出家，善修
【現代漢語翻譯】 現代漢語譯本：大地震動，地神們互相告知說：『現在彌勒（Maitreya，未來佛）已經成佛了。』訊息傳到四天王宮：『彌勒已經成就佛道。』輾轉相傳，傳遍三十三天（Trayastrimsa，欲界六天之一）、艷天（Suyama，欲界六天之一）、兜率天（Tusita，欲界六天之一）、化自在天（Nirmanarati，欲界六天之一）、他化自在天（Paranirmita Vasavartin，欲界六天之一），聲音輾轉傳到梵天（Brahma，色界天）：『彌勒已經成就佛道。』 那時，魔王名叫大將，以佛法教化眾生。聽到如來的名號和聲音，歡喜雀躍，不能自已，七天七夜不眠不休。當時，魔王帶領欲界無數天人來到彌勒佛所在之處，恭敬禮拜。 彌勒聖尊逐漸為諸天人講說微妙的佛法，所講的內容包括佈施的道理、持戒的道理、往生天界的道理，以及對慾望不凈的觀想、出離輪迴的殊勝之處。那時，彌勒看到人們已經發心歡喜，便像諸佛世尊常說的那樣，為他們廣講苦、集、滅、道四聖諦的道理。當時，座上有八萬四千天子，所有塵垢都已清除，獲得了清凈的法眼。 那時，大將魔王告訴他所管轄的眾生說：『你們應當趕快出家。為什麼呢？因為彌勒今天已經度過彼岸，也應當度你們到達彼岸。』 那時，翅頭城中有一位長者名叫善財，聽到魔王的教誨，又聽到佛的音聲，便帶領八萬四千人來到彌勒佛所在之處，頂禮佛足，在一旁坐下。 那時，彌勒逐漸為他們講說微妙的佛法，所講的內容包括佈施的道理、持戒的道理、往生天界的道理，以及對慾望不凈的觀想、出離輪迴的殊勝之處。那時，彌勒看到人們心開意解，便像諸佛世尊常說的那樣，為他們廣講苦、集、滅、道四聖諦的道理。當時，座上有八萬四千人，所有塵垢都已清除，獲得了清凈的法眼。這時，善財和八萬四千人等立即上前稟告佛陀，請求出家，好好修行。
【English Translation】 English version: The earth shook, and the earth gods each told one another, 『Now Maitreya (the future Buddha) has become a Buddha.』 The news spread to the palace of the Four Heavenly Kings: 『Maitreya has attained Buddhahood.』 It was passed on and reached the Trayastrimsa Heaven (one of the six heavens of the desire realm), the Suyama Heaven (one of the six heavens of the desire realm), the Tusita Heaven (one of the six heavens of the desire realm), the Nirmanarati Heaven (one of the six heavens of the desire realm), and the Paranirmita Vasavartin Heaven (one of the six heavens of the desire realm). The sound spread to the Brahma Heaven (the heaven of the form realm): 『Maitreya has attained Buddhahood.』 At that time, the demon king named Great General, governed by the Dharma. Hearing the name and sound of the Tathagata, he rejoiced and was unable to contain himself, not sleeping for seven days and seven nights. At that time, the demon king led countless heavenly beings of the desire realm to where Maitreya Buddha was, and respectfully bowed to him. The Venerable Maitreya gradually spoke to the heavenly beings about the subtle Dharma, including the teachings on giving, the teachings on precepts, the teachings on being born in the heavens, the contemplation of the impurity of desires, and the excellence of liberation. At that time, Maitreya saw that the people had already developed joyful minds, and like the Buddhas, he extensively explained the meaning of the Four Noble Truths: suffering, its origin, its cessation, and the path. At that time, eighty-four thousand heavenly sons on the seat had all their defilements removed and obtained the pure Dharma eye. At that time, the demon king Great General told the people of his realm, 『You should quickly leave home. Why? Because Maitreya has crossed to the other shore today, and he will also lead you to the other shore.』 At that time, in the city of Chitou, there was an elder named Sudhana, who, hearing the demon king's teachings and the sound of the Buddha, led eighty-four thousand people to where Maitreya Buddha was, bowed at his feet, and sat to one side. At that time, Maitreya gradually spoke to them about the subtle Dharma, including the teachings on giving, the teachings on precepts, the teachings on being born in the heavens, the contemplation of the impurity of desires, and the excellence of liberation. At that time, Maitreya saw that the people's minds were open and understanding, and like the Buddhas, he extensively explained the meaning of the Four Noble Truths: suffering, its origin, its cessation, and the path. At that time, eighty-four thousand people on the seat had all their defilements removed and obtained the pure Dharma eye. At this time, Sudhana and the eighty-four thousand people immediately came forward and requested to leave home and practice diligently.
梵行，盡成阿羅漢道。
「爾時，彌勒初會，八萬四千人得阿羅漢。
「是時，蠰佉王聞彌勒已成佛道，便往至佛所欲得聞法。時彌勒佛與王說法，初善、中善、竟善，義理深邃。爾時，大王復于異時立太子為王，賜剃頭師珍寶，復以雜寶與諸梵志，將八萬四千眾往至佛所求作沙門，盡成道果得阿羅漢。
「是時，修梵摩大長者聞彌勒已成佛道，將八萬四千梵志之眾往至佛所求作沙門，得阿羅漢——唯修梵摩一人斷三結使必盡苦際。
「是時，佛母梵摩越復將八萬四千婇女之眾往至佛所求作沙門。爾時，諸女人盡得阿羅漢——唯有梵摩越一人斷三結使成須陀洹。
「爾時，諸剎利婦聞彌勒如來出現世間成等正覺，數千萬眾往至佛所，頭面禮足，在一面坐，各各生心求作沙門，出家學道，或有越次取證、或有不取證者。
「爾時，阿難！其不越次取證者儘是奉法之人，患厭一切世間，修不可樂想。
「爾時，彌勒當說三乘之教，如我今日。弟子之中大迦葉者行十二頭陀、過去諸佛所善修梵行，此人當佐彌勒勸化人民。」
爾時，迦葉去如來不遠結加趺坐，正身正意繫念在前。
爾時，世尊告迦葉曰：「吾今年已衰耗向八十餘。然今如來有四大聲聞堪任游化，智
【現代漢語翻譯】 現代漢語譯本 修行梵行，最終成就阿羅漢道。
『那時，彌勒初次集會，有八萬四千人證得阿羅漢果。』
『當時，蠰佉（Sangha）王聽聞彌勒已經成佛，便前往佛所想要聽聞佛法。那時，彌勒佛為國王說法，初善、中善、后善，義理深邃。當時，大王又在異時立太子為王，賜予剃頭師珍寶，又將各種珍寶給予眾婆羅門，帶領八萬四千人前往佛所請求出家為沙門，最終都成就道果，證得阿羅漢。』
『當時，修梵摩（Sudharma）大長者聽聞彌勒已經成佛，帶領八萬四千婆羅門前往佛所請求出家為沙門，都證得阿羅漢——只有修梵摩一人斷除了三結使，必定到達苦的盡頭。』
『當時，佛母梵摩越（Brahmavati）又帶領八萬四千婇女前往佛所請求出家為沙門。那時，這些女人都證得阿羅漢——只有梵摩越一人斷除了三結使，成就須陀洹果。』
『當時，諸剎帝利（Kshatriya）的妻子們聽聞彌勒如來出現於世間，成就等正覺，數千萬眾前往佛所，頭面禮足，在一旁坐下，各自生起出家為沙門，修學佛道的心，有的越級證果，有的沒有證果。』
『那時，阿難！那些沒有越級證果的人都是奉行佛法的人，厭患一切世間，修習不可樂想。』
『那時，彌勒將宣說三乘的教法，如同我今日一樣。我的弟子中，大迦葉（Mahakasyapa）尊者修行十二頭陀行，過去諸佛所善修梵行，此人將輔佐彌勒教化人民。』
當時，迦葉在如來不遠處結跏趺坐，身心端正，繫念於前。
當時，世尊告訴迦葉說：『我今年已經衰老，將近八十歲。然而，現在如來有四大聲聞，堪能游化，智慧深廣。』
【English Translation】 English version Practicing the Brahma-faring, they ultimately attain the path of Arhatship.
'At that time, in the first assembly of Maitreya, eighty-four thousand people attained Arhatship.'
'At that time, King Sangha, having heard that Maitreya had attained Buddhahood, went to the Buddha desiring to hear the Dharma. Then, the Buddha Maitreya preached to the king, the beginning good, the middle good, and the end good, with profound meaning. At that time, the great king, at another time, established the crown prince as king, bestowed treasures upon the barber, and gave various treasures to the Brahmins, leading eighty-four thousand people to the Buddha, requesting to become Shramanas, and they all attained the fruit of the path, achieving Arhatship.'
'At that time, the great elder Sudharma, having heard that Maitreya had attained Buddhahood, led eighty-four thousand Brahmins to the Buddha, requesting to become Shramanas, and they all attained Arhatship—only Sudharma alone severed the three fetters and was certain to reach the end of suffering.'
'At that time, the Buddha's mother, Brahmavati, also led eighty-four thousand palace women to the Buddha, requesting to become Shramanas. At that time, these women all attained Arhatship—only Brahmavati alone severed the three fetters and became a Srotapanna.'
'At that time, the wives of the Kshatriyas, having heard that the Tathagata Maitreya had appeared in the world and attained complete enlightenment, tens of millions of people went to the Buddha, bowed their heads to his feet, and sat on one side, each generating the mind to become Shramanas, to leave home and study the path, some attaining the fruit out of order, and some not attaining the fruit.'
'At that time, Ananda! Those who did not attain the fruit out of order are all those who uphold the Dharma, who are weary of all worldly things, and cultivate the perception of the undesirable.'
'At that time, Maitreya will expound the teachings of the three vehicles, just as I do today. Among my disciples, the venerable Mahakasyapa practices the twelve dhuta practices, having well cultivated the Brahma-faring under the Buddhas of the past, this person will assist Maitreya in teaching and transforming people.'
At that time, Kasyapa sat not far from the Tathagata in the lotus position, with his body and mind upright, focusing his mind on the present.
At that time, the World Honored One said to Kasyapa: 'I am now old and approaching eighty years of age. However, now the Tathagata has four great Shravakas who are capable of traveling and teaching, with profound wisdom.'
慧無盡，眾德具足。云何為四？所謂大迦葉比丘、屠缽嘆比丘、賓頭盧比丘、羅云比丘。汝等四大聲聞要不般涅槃，須吾法沒盡，然後乃當般涅槃。大迦葉亦不應般涅槃，要須彌勒出現世間。所以然者，彌勒所化弟子儘是釋迦文弟子，由我遺化得盡有漏。
「摩竭國界毗提村中，大迦葉于彼山中住。又彌勒如來將無數千人眾，前後圍繞往至此山中，遂蒙佛恩，諸鬼神當與開門，使得見迦葉禪窟。是時，彌勒申右手指示迦葉，告諸人民：『過去久遠釋迦文佛弟子名曰迦葉，今日現在，頭陀苦行最為第一。』是時，諸人見是事已嘆未曾有，無數百千眾生諸塵垢盡，得法眼凈。或復有眾生見迦葉身已——此名為最初之會——九十六億人皆得阿羅漢，斯等之人皆是我弟子。所以然者？悉由受我訓之所致也，亦由四事因緣：惠施、仁愛、利人、等利。
「爾時，阿難！彌勒如來當取迦葉僧伽梨著之。是時，迦葉身體奄然星散。是時，彌勒復取種種華香供養迦葉。所以然者？諸佛世尊有敬心於正法故。彌勒亦由我所受正法化，得成無上正真之道。
「阿難當知，彌勒佛第二會時，有九十四億人，皆是阿羅漢，亦復是我遺教弟子，行四事供養之所致也。
「又彌勒第三之會，九十二億人皆是阿羅漢，亦復是
【現代漢語翻譯】 現代漢語譯本 慧無盡（智慧沒有窮盡），眾德具足（具備各種功德）。哪四位呢？就是大迦葉比丘（Mahākāśyapa，釋迦十大弟子之一，以頭陀行著稱）、屠缽嘆比丘（Tumbaka，阿羅漢）、賓頭盧比丘（Pindola，又稱賓頭盧頗羅墮，奉佛旨常住世間應供）、羅云比丘（Rāhula，釋迦牟尼佛之子）。你們這四大聲聞（Śrāvaka，聽聞佛陀教誨而證悟的弟子）不要般涅槃（Parinirvana，入滅），必須等到我的佛法完全消失殆盡，然後才可以般涅槃。大迦葉也不應該般涅槃，必須要等到彌勒（Maitreya，未來佛）出現在世間。原因是，彌勒所教化的弟子，全部都是釋迦文佛（Śākyamuni，佛教創始人）的弟子，由於我遺留的教化，得以全部斷盡有漏（煩惱）。 『在摩竭陀國（Magadha）的毗提村中（Vedisa），大迦葉就在那座山中居住。等到彌勒如來（Maitreya Tathagata）帶領無數千人，前後圍繞來到這座山中，承蒙佛的恩德，諸鬼神應當為他打開禪窟的門，使他們能夠見到迦葉禪窟。那時，彌勒伸出右手指示迦葉，告訴眾人：『過去很久以前，釋迦文佛的弟子名叫迦葉，今天仍然存在，頭陀苦行最為第一。』當時，眾人見到這件事後，讚歎前所未有，無數百千眾生的各種塵垢都消盡，得到法眼凈（Dharma-cakṣus，證悟佛法的清凈之眼）。或者又有眾生見到迦葉的身體——這被稱為最初的聚會——九十六億人都證得阿羅漢果（Arhat，斷盡煩惱，證得解脫的聖者），這些人都是我的弟子。原因是什麼呢？全部都是由於接受我的教誨所導致的，也是由於四種因緣：惠施（慷慨佈施）、仁愛（仁慈博愛）、利人（利益他人）、等利（平等利益）。』 『那時，阿難（Ānanda，釋迦十大弟子之一，以多聞第一著稱）！彌勒如來應當取迦葉的僧伽梨（Saṃghāti，袈裟）披上。那時，迦葉的身體忽然像星辰一樣消散。那時，彌勒又用各種鮮花香料供養迦葉。原因是什麼呢？諸佛世尊對於正法（正法）有恭敬之心。彌勒也是由於我所傳授的正法教化，得以成就無上正真之道（Anuttarā-samyak-saṃbodhi，無上正等正覺）。』 『阿難你應該知道，彌勒佛第二次聚會時，有九十四億人，全部都是阿羅漢，也都是我遺留教誨的弟子，奉行四事供養所導致的。』 『還有彌勒第三次聚會，九十二億人全部都是阿羅漢，也都是』
【English Translation】 English version Wise and boundless, complete with all virtues. What are the four? They are the Bhikshu Mahākāśyapa (Mahākāśyapa, one of the ten great disciples of Śākyamuni, known for his ascetic practices), the Bhikshu Tumbaka (Tumbaka, an Arhat), the Bhikshu Pindola (Pindola, also known as Pindola Bharadvaja, who was instructed by the Buddha to remain in the world to receive offerings), and the Bhikshu Rāhula (Rāhula, the son of Śākyamuni Buddha). You four great Śrāvakas (Śrāvaka, disciples who attain enlightenment by hearing the Buddha's teachings) must not enter Parinirvana (Parinirvana, complete nirvana) until my Dharma (Dharma, the teachings of the Buddha) has completely disappeared. Mahākāśyapa should also not enter Parinirvana until Maitreya (Maitreya, the future Buddha) appears in the world. The reason is that all the disciples taught by Maitreya are disciples of Śākyamuni Buddha, and through my remaining teachings, they will all be able to exhaust their outflows (afflictions). 『In the village of Vedisa in the kingdom of Magadha (Magadha), Mahākāśyapa dwells in that mountain. When the Tathagata Maitreya (Maitreya Tathagata) leads countless thousands of people, surrounded before and after, to this mountain, through the Buddha's grace, the gods and spirits should open the door of the meditation cave for him, so that they can see Kāśyapa's meditation cave. At that time, Maitreya extends his right hand and points to Kāśyapa, telling the people: 『In the distant past, a disciple of Śākyamuni Buddha was named Kāśyapa, and he still exists today, foremost in ascetic practices.』 At that time, when the people saw this, they praised it as unprecedented, and the various defilements of countless hundreds of thousands of beings were exhausted, and they obtained the Dharma-cakṣus (Dharma-cakṣus, the pure eye of enlightenment of the Dharma). Or some beings see Kāśyapa's body—this is called the first assembly—ninety-six billion people all attain Arhatship (Arhat, a saint who has exhausted afflictions and attained liberation), and these people are all my disciples. What is the reason? It is all due to receiving my teachings, and also due to four causes and conditions: generosity (generous giving), loving-kindness (benevolence and love), benefiting others (benefiting others), and equal benefit (equal benefit).』 『At that time, Ānanda (Ānanda, one of the ten great disciples of Śākyamuni, known for being the most learned)! The Tathagata Maitreya should take Kāśyapa's Saṃghāti (Saṃghāti, a robe) and wear it. At that time, Kāśyapa's body suddenly scatters like stars. At that time, Maitreya again uses various flowers and incense to make offerings to Kāśyapa. What is the reason? All Buddhas, World Honored Ones, have reverence for the True Dharma (True Dharma). Maitreya is also transformed by the True Dharma I have transmitted, and is able to attain Anuttarā-samyak-saṃbodhi (Anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment).』 『Ānanda, you should know that at the second assembly of Maitreya Buddha, there are ninety-four billion people, all of whom are Arhats, and they are also disciples of my remaining teachings, resulting from practicing the four kinds of offerings.』 『Also, at the third assembly of Maitreya, ninety-two billion people are all Arhats, and they are also』
我遺教弟子。
「爾時，比丘姓號皆名慈氏弟子，如我今日諸聲聞皆稱釋迦弟子。
「爾時，彌勒與諸弟子說法：『汝等比丘！當思惟無常之想、樂有苦想、計我無我想、實有空想、色變之想、青瘀之想、膀脹之想、食不消想、膿血想、一切世間不可樂想。所以然者？比丘當知，此十想者皆是過去釋迦文佛與汝等說，令得盡有漏、心得解脫。若此眾中釋迦文佛弟子，過去時修于梵行，來至我所；或復于釋迦文佛所供養三寶，來至我所；或於釋迦文佛所彈指之頃修于善本，來至此間；或於釋迦文佛所行四等心，來至此者；或於釋迦文佛所受持五戒、三自歸法，來至我所；或於釋迦文佛所起神寺廟，來至我所；或於釋迦文佛所補治故寺，來至我所；或於釋迦文佛所受八關齋法，來至我所；或於釋迦文佛所香華供養，來至此者；或復于彼聞法悲泣墮淚，來至我所；或復于釋迦文佛所專意聽受法，來至我所；或復盡形壽善修梵行，來至我所；或復有書寫讀誦，來至我所；或復承事供養，來至我所者。』
「是時，彌勒便說此偈：
「『增益戒聞德， 禪及思惟業， 善修于梵行， 而來至我所。 勸施發歡心， 修行心原本， 意無若干想， 皆來至我所。 或發平等心，
【現代漢語翻譯】 現代漢語譯本 我（彌勒）教導我的弟子： 『那時，所有的比丘的姓氏和名字都將是慈氏（Maitreya，彌勒的姓）的弟子，就像今天你們這些聲聞（Śrāvaka，通過聽聞佛法而證悟的弟子）都被稱為釋迦（Śākya，釋迦牟尼佛的姓）弟子一樣。』 『那時，彌勒將對他的弟子們說法：『你們這些比丘！應當思維無常之想、樂有苦想、計我無我想、實有空想、色變之想、青瘀之想、膀脹之想、食不消想、膿血想、一切世間不可樂想。這是為什麼呢？比丘們應當知道，這十種觀想都是過去釋迦文佛（Śākyamuni Buddha）為你們宣說的，爲了讓你們能夠斷盡有漏（煩惱），心得解脫。如果這些眾生中，有釋迦文佛的弟子，過去曾經修習梵行（清凈的行為），來到我這裡；或者曾經在釋迦文佛那裡供養三寶（佛、法、僧），來到我這裡；或者在釋迦文佛那裡彈指頃刻間修習善本（善的根本），來到這裡；或者在釋迦文佛那裡修習四等心（慈、悲、喜、舍），來到這裡；或者在釋迦文佛那裡受持五戒（不殺生、不偷盜、不邪淫、不妄語、不飲酒）、三自歸法（皈依佛、皈依法、皈依僧），來到我這裡；或者在釋迦文佛那裡興建寺廟，來到我這裡；或者在釋迦文佛那裡修補舊寺，來到我這裡；或者在釋迦文佛那裡受持八關齋法（八條戒律和過午不食），來到我這裡；或者在釋迦文佛那裡用香和花供養，來到這裡；或者在那裡聽聞佛法，悲傷哭泣，流下眼淚，來到我這裡；或者在釋迦文佛那裡專心聽受佛法，來到我這裡；或者盡其一生都好好地修習梵行，來到我這裡；或者有人書寫讀誦佛經，來到我這裡；或者有人承事供養，來到我這裡。』 『那時，彌勒便說了這首偈頌：』 『增長戒律、聽聞、功德，禪定以及思惟的行業， 好好地修習清凈的行為，從而來到我這裡。 勸人佈施，發起歡喜心，修行心的根本， 心中沒有各種各樣的想法，都將來到我這裡。 或者發起平等心，'
【English Translation】 English version I (Maitreya) instruct my disciples: 'At that time, all the Bhikshus (monks) will be known by the surname and name of Maitreya's disciples, just as today you, the Śrāvakas (disciples who attain enlightenment through hearing the Dharma), are all called Śākya's disciples.' 'At that time, Maitreya will preach to his disciples: 'You Bhikshus! You should contemplate the thought of impermanence, the thought of suffering in pleasure, the thought of no-self in the concept of self, the thought of emptiness in reality, the thought of the changing nature of form, the thought of bluish discoloration, the thought of bloating, the thought of undigested food, the thought of pus and blood, and the thought of the unenjoyable nature of all worldly things. Why is this so? Bhikshus should know that these ten contemplations were all taught to you in the past by Śākyamuni Buddha, so that you could exhaust all defilements and your minds could be liberated. If among these beings, there are disciples of Śākyamuni Buddha who in the past practiced Brahmacharya (pure conduct) and come to me; or who offered to the Three Jewels (Buddha, Dharma, Sangha) at Śākyamuni Buddha's place and come to me; or who cultivated roots of goodness in the time it takes to snap one's fingers at Śākyamuni Buddha's place and come here; or who practiced the Four Immeasurable Minds (loving-kindness, compassion, joy, equanimity) at Śākyamuni Buddha's place and come here; or who received and upheld the Five Precepts (abstaining from killing, stealing, sexual misconduct, lying, and intoxicants) and the Three Refuges (taking refuge in the Buddha, the Dharma, and the Sangha) at Śākyamuni Buddha's place and come to me; or who built temples at Śākyamuni Buddha's place and come to me; or who repaired old temples at Śākyamuni Buddha's place and come to me; or who received and upheld the Eight Precepts (eight rules of conduct and abstaining from eating after noon) at Śākyamuni Buddha's place and come to me; or who made offerings of incense and flowers at Śākyamuni Buddha's place and come here; or who heard the Dharma there, wept with sorrow, and shed tears, and come to me; or who attentively listened to and received the Dharma at Śākyamuni Buddha's place and come to me; or who cultivated Brahmacharya well throughout their lives and come to me; or who wrote and recited scriptures and come to me; or who served and made offerings and come to me.' 'At that time, Maitreya then spoke this verse:' 'Increasing precepts, learning, and merit, the karma of meditation and contemplation, Cultivating pure conduct well, and thus coming to me. Encouraging others to give alms, generating joyful minds, cultivating the root of the mind, With no diverse thoughts in their minds, all will come to me. Or generating a mind of equanimity,'
承事于諸佛， 飯飴于聖眾， 皆來至我所。 或誦戒契經， 善習與人說， 熾然於法本， 今來至我所。 釋種善能化， 供養諸舍利， 承事法供養， 今來至我所。 若有書寫經， 班宣于素上， 其有供養經， 皆來至我所。 繒彩及諸物， 供養于神寺， 自稱南無佛， 皆來至我所。 供養于現在、 諸佛過去者， 禪定正平等， 亦無有增減。 是故於佛法， 承事于聖眾， 專心事三寶， 必至無為處。』
「阿難當知，彌勒如來在彼眾中當說此偈。爾時，彼眾中諸天人民思惟此十想，十一垓人諸塵垢盡，得法眼凈。彌勒如來千歲之中，眾僧無有瑕穢。爾時，恒以一偈以為禁戒：
「『口、意不行惡， 身亦無所犯， 當除此三行， 速脫生死關。』
「過千歲后，當有犯戒之人，遂復立戒。
「彌勒如來當壽八萬四千歲。般涅槃后，遺法當在八萬四千歲。所以然者，爾時眾生皆是利根。
「其有善男子、善女人慾得見彌勒佛及三會聲聞眾及翅頭城及見蠰佉王並四大藏珍寶者、欲食自然粳米者、並著自然衣裳、身壞命終生天上者，彼善男子、善女人當勤加精進，無生懈怠；
【現代漢語翻譯】 現代漢語譯本 『那些承事諸佛的人，用食物供養聖眾的人，都會來到我這裡。 那些誦讀戒律經典，善於學習併爲人解說的人，使佛法興盛的人，現在都來到我這裡。 釋迦族的後裔，善於教化眾生，供養諸佛舍利（佛陀火化后的遺物）的人，以行動和佛法供養的人，現在都來到我這裡。 那些書寫佛經，在絹帛上清晰抄寫的人，那些供養佛經的人，都會來到我這裡。 用絲綢綵緞以及各種物品，供養寺廟的人，自稱『南無佛』（皈依佛陀）的人，都會來到我這裡。 供養現在諸佛和過去諸佛的人，他們的禪定是公正平等的，沒有增減。 因此，對於佛法，對於承事聖眾的人，專心侍奉三寶（佛、法、僧）的人，必定能到達無為的境界。』
『阿難（佛陀的弟子）你應該知道，彌勒如來（未來佛）在那大眾之中會說這些偈語。那時，大眾中的諸天和人民，如果思維這十種念想，將有一千一百億人去除所有塵垢，獲得清凈的法眼。彌勒如來住世的一千年里，僧眾不會有任何瑕疵污點。那時，將始終用一個偈語作為禁戒：
『口業、意業不行惡，身業也沒有任何過犯，應當去除這三種惡行，迅速脫離生死輪迴。』
『過了一千年后，將會有犯戒的人，於是重新制定戒律。
『彌勒如來將有八萬四千歲的壽命。圓寂（般涅槃）后，遺留的佛法將流傳八萬四千年。之所以如此，是因為那時眾生都具有敏銳的根性。
『如果有善男子、善女人想要見到彌勒佛以及三次法會中的聲聞眾（聽聞佛陀教誨而證悟的弟子），想要見到翅頭城（Kittimanta）和蠰佉王（Sankha）（統治者）以及四大寶藏的珍寶，想要食用自然生長的粳米，想要穿上自然產生的衣裳，並且在身壞命終后往生天界，那麼這些善男子、善女人應當勤奮精進，不要產生懈怠；
【English Translation】 English version 『Those who serve all the Buddhas, those who offer food to the holy assembly, all will come to me. Those who recite the Vinaya Sutras, who are good at learning and explaining them to others, who make the Dharma flourish, now come to me. The descendants of the Shakya clan, who are good at transforming beings, who offer to the Sariras (relics of the Buddha), who serve with Dharma offerings, now come to me. Those who write the Sutras, who clearly transcribe them on silk, those who make offerings to the Sutras, all will come to me. Those who offer silk and various objects to the temples, those who call themselves 『Namo Buddha』 (take refuge in the Buddha), all will come to me. Those who offer to the Buddhas of the present and the Buddhas of the past, their Samadhi (meditative absorption) is just and equal, without increase or decrease. Therefore, for the Dharma, for those who serve the holy assembly, those who wholeheartedly serve the Three Jewels (Buddha, Dharma, Sangha), will surely reach the state of Nirvana.』
『Ananda (Buddha's disciple), you should know that Maitreya Tathagata (the future Buddha) will speak these verses in that assembly. At that time, if the devas (gods) and people in the assembly contemplate these ten thoughts, eleven kotis (hundreds of millions) of people will exhaust all defilements and attain the pure Dharma eye. During the thousand years of Maitreya Tathagata's life, the Sangha (monastic community) will have no flaws or blemishes. At that time, a single verse will always be used as a precept:
『Mouth and mind do not commit evil, the body also has no transgressions, one should eliminate these three actions, and quickly escape the cycle of birth and death.』
『After a thousand years, there will be those who break the precepts, and then precepts will be re-established.
『Maitreya Tathagata will have a lifespan of eighty-four thousand years. After Parinirvana (passing away), the remaining Dharma will last for eighty-four thousand years. The reason for this is that at that time, all beings will have sharp faculties.
『If there are good men and good women who wish to see Maitreya Buddha and the Sravaka (disciples who hear the Buddha's teachings) assembly in the three gatherings, who wish to see Kittimanta (city name) and King Sankha (ruler's name) and the treasures of the four great treasures, who wish to eat naturally grown rice, who wish to wear naturally produced clothing, and who wish to be born in the heavens after the destruction of their bodies and the end of their lives, then these good men and good women should diligently strive forward and not be lazy;』
亦當供養承事諸法師，名花㨶香種種供養，無令有失。如是，阿難！當作是學。」
爾時，阿難及諸大會，聞佛所說，歡喜奉行。
佛說彌勒下生經
按《開元錄》有譯無本中有法護譯《彌勒成佛經》，一名「彌勒當來下生經」者。乍觀此經即彼失本而還得之，其實非也。何則？羅什譯《彌勒成佛經》目下注云：「與《下生經》異本，與法護譯《彌勒成佛經》同本。」兩譯一闕，則彼失本經，非此《下生經》六譯三失之一者明矣。又按孤山智圓重校金剛般若後序云：「古德分經皆用紙數者，一紙有二十五行，一行十七字。今撿失本彌勒經目下注云：『一十七紙』，則計有七千二百二十二字，此經只有三千一百七十六字，則尚未其半，豈是彼經歟？」則丹藏無此經為得。然此經文頗似漢晉經注，又有漢云之言，還恐此是三失本中第一本。錄云今附西晉者耳，宋藏還得而編入之為得之矣。而二錄並無《下生經》是法護譯者，今云法護譯者何耶？伏俟賢哲。
【現代漢語翻譯】 現代漢語譯本：『也應當供養承事各位法師，用名貴的鮮花和各種香料來供養，不要讓他們有所缺失。像這樣，阿難（Ananda）！應當這樣學習。』
當時，阿難（Ananda）和所有在場的大眾，聽聞佛陀所說，歡喜地接受並遵照奉行。
《佛說彌勒下生經》
按照《開元錄》的記載，有譯本但沒有原本的經書中，有法護翻譯的《彌勒成佛經》，又名《彌勒當來下生經》。乍一看這部經好像是那部遺失的原本又重新獲得了，但實際上並非如此。為什麼呢？鳩摩羅什（Kumarajiva）翻譯的《彌勒成佛經》的目錄下面註釋說：『與《下生經》是不同的版本，與法護翻譯的《彌勒成佛經》是相同的版本。』兩部譯本都缺失，那麼那部遺失的原本經書，就不是這部《下生經》六次翻譯三次遺失中的其中一部，這很明顯。另外，按照孤山智圓重校《金剛般若》的後序所說：『古代的大德劃分經書都用紙張的數量，一張紙有二十五行，一行有十七個字。現在檢視遺失的原本《彌勒經》的目錄下面註釋說：『一十七紙』，那麼計算下來有七千二百二十二個字，這部經只有三千一百七十六個字，還不到那部經的一半，怎麼會是那部經呢？』那麼在丹藏中沒有這部經是可以理解的。然而這部經的文句很像漢晉時期的經書註釋，又有『漢云』這樣的說法，還是擔心這部經是三次遺失的原本中的第一部。目錄中說是附屬於西晉的。宋藏重新獲得並編入，就當是重新獲得了。但是兩部目錄都沒有《下生經》是法護翻譯的，現在說是法護翻譯的，這是為什麼呢？希望有賢哲來解答。
【English Translation】 English version: 'Also, [you] should make offerings and serve all Dharma masters, making offerings with famous flowers and various incenses, not allowing them to be lacking. Thus, Ananda! You should learn in this way.'
At that time, Ananda (one of the principal disciples of the Buddha) and all the great assembly, hearing what the Buddha said, joyfully accepted and practiced it.
'The Sutra of Maitreya's Descent into the World Spoken by the Buddha'
According to the 'Kaiyuan Catalogue', among the scriptures that have translations but no original texts, there is the 'Maitreya's Buddhahood Sutra' translated by Dharmaraksa (a translator of Buddhist texts), also known as 'The Sutra of Maitreya's Future Descent'. At first glance, this sutra seems to be the lost original that has been recovered, but in reality, it is not. Why? The catalog of the 'Maitreya's Buddhahood Sutra' translated by Kumarajiva (a famous translator) notes: 'It is a different version from the 'Descent Sutra', and the same version as the 'Maitreya's Buddhahood Sutra' translated by Dharmaraksa.' Since both translations are incomplete, it is clear that the lost original scripture is not one of the three lost out of the six translations of this 'Descent Sutra'. Furthermore, according to the postscript of 'Diamond Prajna' re-edited by Gushan Zhiyuan: 'Ancient virtuous monks used the number of sheets of paper to divide the scriptures, with twenty-five lines per sheet and seventeen characters per line. Now, examining the catalog of the lost original 'Maitreya Sutra', it notes: 'Seventeen sheets', which calculates to seven thousand two hundred and twenty-two characters. This sutra only has three thousand one hundred and seventy-six characters, which is less than half of that scripture. How could it be that scripture?' Therefore, it is understandable that the Danzang (a Tibetan Buddhist canon) does not contain this sutra. However, the wording of this sutra is quite similar to the commentaries on scriptures from the Han and Jin dynasties, and it also has expressions like 'Han Yun' (literally 'Han says'), so there is still concern that this sutra is the first of the three lost originals. The catalog says it is attached to the Western Jin dynasty. The Song Dynasty recovered it and included it, so it is considered recovered. But neither catalog has the 'Descent Sutra' translated by Dharmaraksa. Why is it now said to be translated by Dharmaraksa? I hope wise scholars can answer this.