T14n0456_佛說彌勒大成佛經
大正藏第 14 冊 No. 0456 佛說彌勒大成佛經
No. 456
佛說彌勒大成佛經
姚秦龜茲國三藏鳩摩羅什譯
如是我聞：
一時，佛住摩伽陀國波沙山(孤絕山也)——過去諸佛常降魔處——夏安居中，與舍利弗經行山頂，而說偈言：
「一心善諦聽！ 光明大三昧， 無比功德人， 正爾當出世。 彼人說妙法， 悉皆得充足； 如渴飲甘露， 疾至解脫道。」
時，四部眾平治道路、灑掃燒香，皆悉來集，持諸供具，供養如來及比丘僧。諦觀如來，喻如孝子視於慈父；如渴思飲，愛念法父亦復如是。各各同心，欲請法王轉正法輪，諸根不動，心心相次，流注向佛。是時，比丘、比丘尼、優婆塞、優婆夷、天、龍、鬼神、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人、非人等，各從坐起，右繞世尊，五體投地，向佛泣淚。
爾時，大智舍利弗齊整衣服，偏袒右肩，知法王心，善能隨順，學佛法王，轉正法輪，是佛輔臣，持法大將，憐愍眾生故，欲令脫苦縛，白佛言：「世尊！如來曏者于山頂上說偈，讚歎第一智人，前後經中之所未說；此諸大眾，心皆渴仰，淚如盛雨，欲聞如來說未來佛，開甘露道。彌勒名字、功德、神
【現代漢語翻譯】 現代漢語譯本 《佛說彌勒大成佛經》
姚秦龜茲國三藏鳩摩羅什譯
如是我聞：
一時，佛陀住在摩伽陀國（Magadha）的波沙山（Vebhara Mountain，孤絕山），這裡是過去諸佛降伏魔障的地方。在夏安居期間，佛陀與舍利弗（Sariputra）在山頂上經行，並說了以下偈語：
『一心好好地聽！光明大三昧（Great Samadhi of Light）， 無比功德之人，正要出世。 那人宣說微妙的佛法，所有人都能夠得到滿足； 如同口渴的人喝到甘露，迅速到達解脫之道。』
當時，四部大眾（比丘、比丘尼、優婆塞、優婆夷）平整道路、灑掃焚香，都聚集而來，拿著各種供養器具，供養如來以及比丘僧團。他們仔細地看著如來，就像孝順的兒子看著慈愛的父親；如同口渴思念飲水一樣，愛慕思念法父也是這樣。大家同心同德，想要請法王轉動正法輪，諸根寂靜不動，心念一個接著一個，像流水一樣流向佛陀。這時，比丘（Bhikkhu）、比丘尼（Bhikkhuni）、優婆塞（Upasaka）、優婆夷（Upasika）、天（Deva）、龍（Naga）、鬼神、乾闥婆（Gandharva）、阿修羅（Asura）、迦樓羅（Garuda）、緊那羅（Kinnara）、摩睺羅伽（Mahoraga）、人以及非人等等，各自從座位上站起來，右繞世尊，五體投地，面向佛陀哭泣流淚。
這時，大智舍利弗整理好衣服，袒露右肩，了解法王的心意，善於隨順佛陀，學習佛法之王，轉動正法輪，是佛陀的輔佐之臣，持法的大將，因為憐憫眾生，想要讓他們脫離痛苦的束縛，於是對佛陀說：『世尊！如來您剛才在山頂上所說的偈語，讚歎第一智慧之人，這是以前的經典中所沒有說過的。這些大眾，心中都非常渴求，眼淚像盛大的雨水一樣，想要聽如來說未來佛，開啟甘露之道。彌勒（Maitreya）的名字、功德、神力，'
【English Translation】 English version The Buddha Speaks of the Great Accomplishment of Maitreya Sutra
Translated by Tripiṭaka Kumārajīva of the Yao Qin Dynasty of Kucha
Thus have I heard:
At one time, the Buddha was dwelling in the Magadha country (Magadha) at Vebhara Mountain (an isolated mountain)—a place where past Buddhas often subdued demons—during the summer retreat. He was walking on the summit of the mountain with Sariputra (Sariputra), and spoke the following verse:
'Listen attentively with one mind! The Great Samadhi of Light, A person of incomparable merit, Is just about to appear in the world. That person will speak the wonderful Dharma, And all will be fully satisfied; Like the thirsty drinking sweet dew, They will quickly reach the path of liberation.'
At that time, the fourfold assembly (Bhikkhus, Bhikkhunis, Upasakas, Upasikas) leveled the roads, swept and burned incense, and all gathered together, holding various offerings to offer to the Tathagata and the Sangha of Bhikkhus. They gazed attentively at the Tathagata, like filial sons looking at their loving father; like the thirsty longing for a drink, they cherished and thought of the Dharma-father in the same way. Each and every one of them, with one heart, wished to request the Dharma-king to turn the wheel of the Dharma, their senses still and unmoving, their minds following one after another, flowing towards the Buddha. At this time, Bhikkhus (Bhikkhu), Bhikkhunis (Bhikkhuni), Upasakas (Upasaka), Upasikas (Upasika), Devas (Deva), Nagas (Naga), ghosts and spirits, Gandharvas (Gandharva), Asuras (Asura), Garudas (Garuda), Kinnaras (Kinnara), Mahoragas (Mahoraga), humans, and non-humans, each rose from their seats, circumambulated the World-Honored One to the right, prostrated themselves with their five limbs on the ground, and wept tears facing the Buddha.
At that time, the wise Sariputra straightened his robes, bared his right shoulder, understood the mind of the Dharma-king, was good at following the Buddha, learned from the Dharma-king, turned the wheel of the Dharma, was the Buddha's assisting minister, a great general who upheld the Dharma, and out of compassion for sentient beings, wishing to liberate them from the bonds of suffering, said to the Buddha: 'World-Honored One! The verse that the Tathagata spoke just now on the summit of the mountain, praising the person of foremost wisdom, has not been spoken of in previous sutras. These great assemblies are all very thirsty in their hearts, their tears like a heavy rain, wishing to hear the Tathagata speak of the future Buddha, opening the path of sweet dew. The name of Maitreya (Maitreya), his merits, his spiritual powers,'
力、國土莊嚴，以何善根？何戒？何施？何定？何慧？何等智力得見彌勒？於何心中修八正路？」
舍利弗發此問時，百千天子、無數梵王，合掌恭敬，異口同音共發是問，白佛言：「世尊！愿使我等，于未來世得見人中最大果報，三界眼目光明彌勒，普為眾生說大慈悲。」並八部眾亦皆如此，恭敬叉手，勸請如來。
爾時梵王與諸梵眾，異口同音合掌讚歎，而說頌曰：
「南無滿月， 具足十力； 大精進將， 勇猛無畏。 一切智人， 超出三有； 成三達智， 降伏四魔。 身為法器， 心如虛空； 靜然不動， 于有非有； 于無非無， 達解空法。 世所讚歎， 我等同心， 一時歸依， 愿轉法輪。」
爾時，世尊告舍利弗：「當爲汝等，廣分別說，諦聽，諦聽！善思念之！汝等今者，以妙善心。欲問如來無上道業摩訶般若，如來明見，如觀掌中庵摩勒果。」
告舍利弗：「若於過去七佛所，得聞佛名，禮拜供養，以是因緣，凈除業障。復聞彌勒大慈根本，得清凈心，汝等今當一心合掌，歸依未來大慈悲者，我當爲汝廣分別說。彌勒佛國從於凈命，無諸諂偽，檀波羅蜜、尸羅波羅蜜、般若波羅蜜，得不受不著。以微妙十愿大莊嚴，得一切
【現代漢語翻譯】 現代漢語譯本 舍利弗問：『以何種善根、戒律、佈施、禪定、智慧，以及何種智力才能得見彌勒（Maitreya，未來佛）？又應以何種心態修習八正道？』 舍利弗提出這個問題時，成百上千的天子、無數的梵王，合掌恭敬，異口同聲地提出同樣的問題，稟告佛陀說：『世尊！愿我們能在未來世得見人中擁有最大果報、三界中的眼目和光明——彌勒，普為眾生宣說大慈悲。』包括天龍八部在內的所有大眾也都如此，恭敬地合起雙手，勸請如來。 這時，梵王與眾梵天，異口同聲地合掌讚歎，並以偈頌說道： 『南無（Namo，皈依）圓滿如月，具足十力（Ten Powers of a Buddha）；大精進的將領，勇猛無畏。一切智人，超出三有（Three Realms of Existence）；成就三達智（Threefold Wisdom），降伏四魔（Four Maras）。身如法器，心如虛空；靜然不動，于有非有；于無非無，通達理解空性之法。世間所讚歎，我等同心，一時歸依，愿您轉動法輪（Dharma Wheel）。』 這時，世尊告訴舍利弗：『我將為你們詳細分別解說，仔細聽，仔細聽！好好思考！你們現在以美好的善心，想要詢問如來無上道業摩訶般若（Mahaprajna，大智慧），如來明明白白地看見，就像觀看掌中的庵摩勒果（Amalaka fruit，一種水果）一樣。』 佛告舍利弗：『如果在過去七佛（Seven Buddhas of the Past）處，聽聞佛名，禮拜供養，以此因緣，就能凈除業障。又聽聞彌勒大慈的根本，得到清凈心，你們現在應當一心合掌，歸依未來大慈悲者，我將為你們詳細分別解說。彌勒佛國始於清凈的生命，沒有各種諂媚虛偽，檀波羅蜜（Danaparamita，佈施波羅蜜）、尸羅波羅蜜（Silaparamita，持戒波羅蜜）、般若波羅蜜（Prajnaparamita，智慧波羅蜜），達到不受不著的境界。以微妙的十愿大莊嚴，得到一切。』
【English Translation】 English version Shariputra asked: 'By what good roots, precepts, giving, concentration, wisdom, and what kind of intellectual power can one see Maitreya (the future Buddha)? And with what mindset should one cultivate the Eightfold Path?' When Shariputra asked this question, hundreds of thousands of devas and countless Brahma kings, with palms together in reverence, asked the same question in unison, reporting to the Buddha: 'World Honored One! May we in the future be able to see Maitreya, the one with the greatest karmic reward among humans, the eye and light of the Three Realms, universally expounding great compassion for all beings.' All the eight classes of beings also did the same, respectfully joining their palms, urging the Tathagata. At this time, the Brahma King and the Brahma assembly, with one voice and joined palms, praised and spoke in verse: 'Namo (Homage to) the full moon, possessing the Ten Powers (Ten Powers of a Buddha); the great and diligent general, courageous and fearless. The all-knowing one, transcending the Three Realms of Existence; accomplishing the Threefold Wisdom, subduing the Four Maras (Four Demons). The body is like a Dharma vessel, the mind is like empty space; still and unmoving, in existence yet not existing; in non-existence yet not non-existing, understanding the Dharma of emptiness. Praised by the world, we are of one mind, taking refuge at once, may you turn the Dharma Wheel.' At this time, the World Honored One told Shariputra: 'I will explain it to you in detail, listen carefully, listen carefully! Think well! You now, with a wonderful and virtuous mind, wish to ask the Tathagata about the unsurpassed path of Mahaprajna (Great Wisdom), the Tathagata sees it clearly, as if looking at an Amalaka fruit (a type of fruit) in the palm of the hand.' The Buddha told Shariputra: 'If in the past, at the place of the Seven Buddhas of the Past, you heard the names of the Buddhas, paid homage and made offerings, by this cause and condition, you can purify karmic obstacles. And having heard the root of Maitreya's great compassion, obtaining a pure mind, you should now join your palms with one heart, taking refuge in the future great compassionate one, I will explain it to you in detail. The Buddha-land of Maitreya begins with a pure life, without any flattery or falsehood, Danaparamita (Perfection of Giving), Silaparamita (Perfection of Morality), Prajnaparamita (Perfection of Wisdom), attaining a state of non-acceptance and non-attachment. With the subtle ten great vows of adornment, obtaining all.'
眾生起柔軟心，得見彌勒大慈所攝，生彼國土，調伏諸根，隨順佛化。
「舍利弗！四大海水面，各減少三千由旬，時閻浮提地縱廣正等十千由旬，其地平凈如流璃鏡。大適意華、悅可意華、極大香華、優曇缽花、大金葉華、七寶葉華、白銀葉華，華須柔軟狀如天繒；生吉祥果，香味具足，軟如天綿。叢林樹華，甘果美妙，極大茂盛，過於帝釋歡喜之園，其樹高顯，高三十里。城邑次比，雞飛相及，皆由今佛種大善根，行慈心報，俱生彼國。智慧威德，五欲眾具，快樂安隱，亦無寒熱風火等病，無九惱苦，壽命具足八萬四千歲，無有中夭，人身悉長一十六丈，日日常受極妙安樂，游深禪定以為樂器。唯有三病：一者飲食，二者便利，三者衰老；女人年五百歲爾乃行嫁。
「有一大城名翅頭末，縱廣一千二百由旬，高七由旬，七寶莊嚴，自然化生七寶樓閣，端嚴殊妙，莊校清凈。于窗牖間列諸寶女，手中皆執真珠羅網，雜寶莊校以覆其上；密懸寶鈴聲如天樂；七寶行樹，間樹渠泉，皆七寶成，流異色水，更相映發，交橫徐逝，不相妨礙，其岸兩邊，純布金沙，街巷道陌，廣十二里，悉皆清凈，猶如天園，掃灑清凈。
「有大龍王，名多羅尸棄，福德威力皆悉具足。其池近城，龍王宮殿，如七寶樓，顯
【現代漢語翻譯】 現代漢語譯本：眾生髮起柔軟的心，就能得見彌勒（Maitreya，未來佛）大慈悲心的攝受，往生到他的國土，調伏自己的諸根，隨順佛陀的教化。
『舍利弗（Sariputra，佛陀十大弟子之一）！四大海的海水面，各自減少三千由旬（yojana，古印度長度單位），那時閻浮提（Jambudvipa，我們所居住的這個世界）的土地縱橫方正，都是十千由旬，那裡的土地平坦潔凈，如同琉璃鏡。有大適意華、悅可意華、極大香華、優曇缽花（udumbara，祥瑞之花）、大金葉華、七寶葉華、白銀葉華，花的花須柔軟，形狀如同天上的絲綢；生長吉祥果，香味具足，柔軟如同天上的棉花。叢林樹木開著花，結著甘甜美好的果實，極其茂盛，勝過帝釋（Indra，佛教護法神）的歡喜之園，那些樹木高大顯眼，高三十里。城邑一個挨著一個，雞飛就能到達，這都是由於現在佛陀種下大善根，行慈心所得的果報，一起往生到那個國土。他們具有智慧和威德，五欲的享受應有盡有，快樂安穩，也沒有寒冷、炎熱、風、火等疾病，沒有九種惱人的痛苦，壽命具足八萬四千歲，沒有中途夭折的，人們的身高都有一十六丈，每天都享受著極妙的安樂，以游于甚深的禪定為樂器。只有三種病：一是飲食，二是便利，三是衰老；女子到了五百歲才出嫁。
『有一座大城名叫翅頭末（Ketumati），縱橫一千二百由旬，高七由旬，用七寶莊嚴，自然化生出七寶樓閣，端正莊嚴，殊勝美妙，裝飾得清凈無比。在窗戶之間排列著各種寶女，手中都拿著珍珠羅網，用各種雜寶裝飾覆蓋在上面；密集地懸掛著寶鈴，發出如同天樂般的聲音；有七寶行樹，樹木之間有水渠和泉水，都是用七寶做成的，流淌著各種顏色的水，互相輝映，交錯橫流，緩緩流淌，互不阻礙，河岸兩邊，鋪滿了金沙，街巷道路，寬十二里，全部都清凈無比，如同天上的花園，打掃得乾乾淨淨。
『有一位大龍王，名叫多羅尸棄（Taraksika），福德和威力都具足。他的池塘靠近城市，龍王的宮殿，如同七寶樓閣，顯赫。
【English Translation】 English version: When sentient beings generate a gentle mind, they will be able to see Maitreya (the future Buddha) embraced by his great compassion, be born in his land, subdue their senses, and follow the Buddha's teachings.
'Sariputra (one of the ten great disciples of the Buddha)! The surface of each of the four great seas will decrease by three thousand yojanas (an ancient Indian unit of distance). At that time, the land of Jambudvipa (the world we live in) will be square and even, measuring ten thousand yojanas in length and width. The land there will be flat and clean, like a crystal mirror. There will be great Delightful Flowers, Pleasing Flowers, Extremely Fragrant Flowers, Udumbara Flowers (auspicious flowers), Great Golden Leaf Flowers, Seven-Jeweled Leaf Flowers, and Silver Leaf Flowers. The stamens of the flowers will be soft, like heavenly silk. Auspicious fruits will grow, complete with fragrance and flavor, as soft as heavenly cotton. The forests and trees will blossom with flowers and bear sweet and delicious fruits, extremely lush, surpassing even Indra's (a Buddhist protector deity) Garden of Delight. The trees will be tall and prominent, thirty li (Chinese unit of distance) high. Cities and towns will be close together, within the flight range of a chicken. All this is due to the great roots of goodness planted by the Buddhas of the present, and the reward for practicing loving-kindness, resulting in being born together in that land. They will possess wisdom and majestic virtue, all the enjoyments of the five desires, happiness and peace, and there will be no diseases such as cold, heat, wind, or fire, nor the nine vexations. Their lifespan will be complete at eighty-four thousand years, without premature death. Their bodies will all be sixteen zhang (Chinese unit of length) tall, and they will daily experience the most wonderful bliss, taking pleasure in wandering in deep meditation as their musical instrument. There will only be three illnesses: first, eating; second, excretion; and third, aging. Women will marry only at the age of five hundred years.'
'There will be a great city named Ketumati, measuring one thousand two hundred yojanas in length and width, and seven yojanas in height, adorned with the seven treasures. Seven-jeweled pavilions will naturally manifest, upright and dignified, supremely wonderful, and adorned with utmost purity. In the windows will be rows of jeweled women, each holding a pearl net in their hands, decorated with various jewels to cover the top. Densely hung jeweled bells will emit sounds like heavenly music. There will be rows of seven-jeweled trees, with canals and springs between the trees, all made of the seven treasures, flowing with waters of various colors, reflecting each other, intersecting and flowing slowly, without obstructing each other. The banks on both sides will be covered with pure gold sand. The streets and lanes will be twelve li wide, all clean and pure, like a heavenly garden, swept and cleaned thoroughly.'
'There is a great Dragon King named Taraksika, complete with blessings, virtue, and power. His pond is near the city, and the Dragon King's palace is like a seven-jeweled pavilion, magnificent.'
現於外，常于夜半化作人像，以吉祥瓶盛香色水，灑淹塵土，其地潤澤，譬如油涂，行人往來無有塵坌。
「是時世人福德所致，巷陌處處有明珠柱，光喻于日四方各照八十由旬，純黃金色，其光照耀，晝夜無異，燈燭之明，猶若聚墨。香風時來，吹明珠柱，雨寶瓔珞，眾人皆用，服者自然如三禪樂。處處皆有金銀、珍寶、摩尼珠等，積用成山，寶山放光普照城內，人民遇者，皆悉歡喜，發菩提心。
「有大夜叉神，名跋陀婆羅賒塞迦(秦言善教)，晝夜擁護翅頭末城及諸人民。灑掃清凈，設有便利，地裂受之，受已還合，生赤蓮華以蔽穢氣。
「時世人民若年衰老，自然行詣山林樹下，安樂淡泊，唸佛取盡，命終多生大梵天上及諸佛前。
「其土安隱，無有怨賊劫竊之患，城邑聚落無閉門者，亦無衰惱、水火、刀兵及諸饑饉毒害之難。人常慈心，恭敬和順，調伏諸根，如子愛父、如母愛子，語言謙遜，皆由彌勒慈心訓導，持不殺戒、不啖肉故，以此因緣生彼國者，諸根恬靜，面貌端正，威相具足，如天童子。
「復有八萬四千眾寶小城以為眷屬，翅頭末城最處其中。男女大小雖遠若近，佛神力故，兩得相見，無所障礙。夜光摩尼如意珠華，遍滿世界，雨七寶花缽、頭摩華、優缽羅華
、拘物頭華、分陀利華、曼陀羅華、摩訶曼陀羅花、曼殊沙花、摩訶曼殊沙華，彌布其地；或復風吹迴旋空中。
「時，彼國界城邑聚落、園林浴池、泉河流沼，自然而有八功德水；命命之鳥、鵝、鴨、鴛鴦、孔雀、鸚鵡、翡翠、舍利、美音、鳩雕、羅耆婆阇婆、快見鳥等，出妙音聲；復有異類妙音之鳥，不可稱數，游集林池。金色無垢凈光明華、無憂凈慧日光明華、鮮白七日香華、瞻卜六色香華，百千萬種水陸生華，青色青光、黃色黃光、赤色赤光、白色白光，香凈無比，晝夜常生，終無萎時。有如意果樹，香美無比，充滿國界。香樹金光生寶山間，充滿國界，出適意香，普熏一切。
「爾時，閻浮提中常有好香，譬若香山。流水美好，味甘除患，雨澤隨時。天園成熟，香美稻種，天神力故，一種七獲，用功甚少，所收甚多，谷稼滋茂，無有草穢。眾生福德本事果報，入口銷化，百味具足，香美無比氣力充實。
「其國爾時有轉輪聖王，名曰穰佉。有四種兵——不以威武治四天下——具三十二大人相好。王有千子，勇猛端正，怨敵自伏。王有七寶：一、金輪寶，千輻轂輞皆悉具足。二、白象寶，白如雪山，七胑拄地，嚴顯可觀猶如山王。三、紺馬寶，朱鬣髦尾，足下生華，七寶蹄甲。四、神珠寶
【現代漢語翻譯】 現代漢語譯本：拘物頭華（Kumu-tou hua，一種花）、分陀利華（Fen-tuo-li hua，一種花）、曼陀羅華（Man-tuo-luo hua，一種花）、摩訶曼陀羅花（Mo-he Man-tuo-luo hua，一種花）、曼殊沙花（Man-shu-sha hua，一種花）、摩訶曼殊沙華（Mo-he Man-shu-sha hua，一種花），遍佈在那片土地上；或者被風吹起，在空中迴旋。
『那時，那個國度的城邑聚落、園林浴池、泉河流沼，自然而然地具有八功德水；命命之鳥、鵝、鴨、鴛鴦、孔雀、鸚鵡、翡翠、舍利、美音、鳩雕、羅耆婆阇婆（Luo-qi-po-she-po，一種鳥）、快見鳥等，發出美妙的聲音；還有其他種類美妙聲音的鳥，數量不可勝數，聚集在林間水池。金色無垢凈光明華、無憂凈慧日光明華、鮮白七日香華、瞻卜六色香華，成百上千種水陸生長的花，青色花發出青光、黃色花發出黃光、赤色花發出赤光、白色花發出白光，香氣純凈無比，晝夜常開，永遠不會凋謝。有如意果樹，香甜美好無比，充滿整個國界。香樹發出金色的光芒，生長在寶山之間，充滿整個國界，散發出令人愉悅的香氣，普遍薰染一切。
『那時，閻浮提（Yan-fu-ti，地球）中常常有好聞的香氣，就像香山一樣。流水美好，味道甘甜，可以消除疾病，雨水及時降落。天園成熟，有香甜美好的稻米種子，由於天神的力量，種一次可以收穫七次，花費的力氣很少，收穫的卻很多，穀物莊稼生長茂盛，沒有雜草。眾生的福德、本事和果報，吃到口中就消化了，具有各種味道，香甜美好無比，氣力充足。
『那個國家那時有一位轉輪聖王（Zhuan-lun Sheng-wang，理想的統治者），名叫穰佉（Rang-qu）。擁有四種軍隊——不依靠武力來統治四天下——具備三十二種大丈夫相好。國王有一千個兒子，勇猛端正，怨敵自然降伏。國王有七寶：第一、金輪寶，一千個輪輻和輪輞都完全具備。第二、白象寶，像雪山一樣潔白，七肢支撐地面，莊嚴顯赫，看起來像山王一樣。第三、紺馬寶，紅色的鬃毛和尾巴，腳下生出蓮花，七寶蹄甲。第四、神珠寶
【English Translation】 English version: Kumu-tou hua (a type of flower), Fen-tuo-li hua (a type of flower), Man-tuo-luo hua (a type of flower), Mo-he Man-tuo-luo hua (a type of flower), Man-shu-sha hua (a type of flower), Mo-he Man-shu-sha hua (a type of flower), are scattered all over that land; or blown by the wind, they swirl in the air.
『At that time, the cities, towns, villages, gardens, bathing ponds, springs, rivers, and marshes of that country naturally possessed water with eight merits; birds such as the Jivajiva bird, geese, ducks, mandarin ducks, peacocks, parrots, emerald birds, sharis, birds with beautiful voices, cuckoos, Luo-qi-po-she-po (a type of bird), and quick-seeing birds, emitted wonderful sounds; moreover, there were countless other kinds of birds with wonderful sounds, gathering in the forests and ponds. Golden, immaculate, pure, bright flowers, worry-free, pure wisdom, sun-bright flowers, fresh white seven-day fragrant flowers, and six-colored champak fragrant flowers, hundreds of thousands of kinds of flowers growing on land and in water, blue flowers emitting blue light, yellow flowers emitting yellow light, red flowers emitting red light, white flowers emitting white light, with fragrance pure and incomparable, constantly blooming day and night, never withering. There were wish-fulfilling fruit trees, incomparably fragrant and delicious, filling the entire country. Fragrant trees emitting golden light grew among the treasure mountains, filling the entire country, emitting pleasant fragrances, universally perfuming everything.
『At that time, in Jambudvipa (Yan-fu-ti, the Earth), there was always a pleasant fragrance, like that of Fragrant Mountain. The flowing water was beautiful, with a sweet taste that could eliminate diseases, and rain fell in due season. The heavenly gardens were ripe with fragrant and delicious rice seeds, and due to the power of the gods, one planting yielded seven harvests, requiring very little effort but producing abundant yields, with flourishing crops and no weeds. The blessings, abilities, and karmic rewards of sentient beings, upon entering the mouth, were digested, possessing all flavors, incomparably fragrant and delicious, and full of energy.
『At that time, that country had a Chakravarti King (Zhuan-lun Sheng-wang, an ideal ruler) named Rang-qu. He possessed four kinds of armies—not relying on force to rule the four continents—and was endowed with the thirty-two major marks of a great man. The king had a thousand sons, brave and upright, and his enemies naturally submitted. The king had seven treasures: first, the Golden Wheel Treasure, with a thousand spokes and rims fully complete. Second, the White Elephant Treasure, as white as a snow mountain, with seven limbs supporting the ground, dignified and magnificent, appearing like a mountain king. Third, the Dark Horse Treasure, with red mane and tail, lotus flowers growing beneath its feet, and seven-jeweled hooves. Fourth, the Divine Pearl Treasure.
，明顯可觀，長於二肘，光明雨寶，適眾生愿。五、玉女寶，顏色美妙，柔軟無骨。六、主藏臣，口中吐寶，足下雨寶，兩手出寶。七、主兵臣，—宜動身時，四兵如雲，從空而出。千子七寶，國界人民，一切相視不懷惡意，如母愛子。
「時，王千子各取珍寶，于正殿前作七寶臺，有三十重高，十三由旬，千頭千輪，遊行自在。有四大寶藏，一一大藏，各有四億小藏圍繞。伊缽多大藏，在乾陀羅國；般軸迦大藏，在彌緹羅國；賓伽羅大藏，在須羅吒國；穰佉大藏，在婆羅㮈國古仙山處。此四大藏，自然開發顯大光明，縱廣正等一千由旬，滿中珍寶，各有四億小藏附之，有四大龍，各自守護。此四大藏及諸小藏，自然踴出形如蓮華。無央數人皆共往觀，是時眾寶無守護者，眾人見之，心不貪著，棄之於地，猶如瓦石、草木、土塊。時人見者，心生厭離，各各相謂而作是言：『如佛所說，往昔眾生為此寶故，共相殘害，更相偷劫、欺誑、妄語，令生死苦緣，展轉增長，墮大地獄。』翅頭末城，眾寶羅網彌覆其上，寶鈴莊嚴，微風吹動，其音和雅，如扣鐘磬，演說歸依佛、歸依法、歸依僧。
「時，城中有大婆羅門主，名修梵摩，婆羅門女名梵摩拔提，心性和弱，彌勒託生以為父母。雖處胞胎如游天宮，放大
【現代漢語翻譯】 現代漢語譯本：，明顯可見，長度超過二肘（古代長度單位），光明如雨般降下珍寶，滿足眾生的願望。五、玉女寶，顏色美妙，身體柔軟無骨。六、主藏臣，口中吐出珍寶，腳下灑落珍寶，雙手變出珍寶。七、主兵臣，—適宜出兵時，四種軍隊如雲般，從空中出現。一千個兒子和七寶，以及國內的人民，彼此相視不懷惡意，如同母親愛護孩子。 『當時，國王的一千個兒子各自取出珍寶，在正殿前建造七寶臺，有三十重高，十三由旬（古代長度單位），一千個頭和一千個輪，**自在。有四大寶藏，每一個大藏，各有四億個小藏圍繞。伊缽多大藏，在乾陀羅國（Gandhara）；般軸迦大藏，在彌緹羅國（Mithila）；賓伽羅大藏，在須羅吒國（Surashtra）；穰佉大藏，在婆羅㮈國（Varanasi）古仙山處。這四大藏，自然開發顯現出巨大的光明，縱橫正等一千由旬，裡面充滿珍寶，各有四億個小藏依附於它們，有四大龍，各自守護。這四大藏及所有小藏，自然涌出，形狀如同蓮花。無數的人都一起前去觀看，這時所有的珍寶都沒有守護者，眾人看見這些珍寶，心中不生貪念，將它們丟棄在地上，如同瓦石、草木、土塊。當時看見的人，心中生起厭離之感，各自互相說道：『正如佛所說，往昔的眾生爲了這些珍寶，互相殘害，互相偷盜、欺騙、說謊，使得生死苦難的因緣，輾轉增長，墮入大地獄。』翅頭末城（Ketumati），各種珍寶羅網覆蓋在它的上方，寶鈴裝飾，微風吹動，那聲音和諧優雅，如同敲擊鐘磬，演說著歸依佛、歸依法、歸依僧。 『當時，城中有一位大婆羅門主，名叫修梵摩（Subrahma），婆羅門女名叫梵摩拔提（Brahmavati），心性和善柔弱，彌勒（Maitreya）託生到他們家中作為父母。雖然身處胞胎之中，卻如同在天宮遊樂，放出大光明。
【English Translation】 English version: , clearly visible, longer than two cubits (an ancient unit of length), with light raining down treasures, fulfilling the wishes of all beings. Fifth, the Jewel of the Jade Maiden, with beautiful colors and a soft, boneless body. Sixth, the Minister of Treasures, who spits out treasures from his mouth, rains down treasures from his feet, and produces treasures from both hands. Seventh, the Minister of War—suitable for when mobilizing troops, with the four types of armies appearing like clouds from the sky. The thousand sons and the seven treasures, along with the people of the kingdom, look at each other without malice, like a mother loving her child. 『At that time, the thousand sons of the king each took out precious jewels and built a seven-jeweled platform in front of the main hall, thirty layers high, thirteen yojanas (an ancient unit of length) in height, with a thousand heads and a thousand wheels, **self-existent. There were four great treasure troves, each great trove surrounded by four hundred million smaller troves. The I缽多 (Ibhat) great trove was in the country of Gandhara; the 般軸迦 (Panjaka) great trove was in the country of Mithila; the 賓伽羅 (Pingala) great trove was in the country of Surashtra; the 穰佉 (Rankhaka) great trove was at the ancient Immortal Mountain in the country of Varanasi. These four great troves naturally opened up and manifested great light, one thousand yojanas in length and width, filled with precious jewels, each with four hundred million smaller troves attached to them, guarded by four great dragons. These four great troves and all the smaller troves naturally emerged, shaped like lotus flowers. Countless people all went to see them, and at this time all the treasures were unguarded. When the people saw these treasures, they did not develop greed in their hearts, and discarded them on the ground like tiles, stones, grass, wood, and clods of earth. Those who saw them at that time felt disgust and aversion in their hearts, and said to each other: 『As the Buddha said, in the past, beings harmed each other for the sake of these treasures, stealing, deceiving, and lying to each other, causing the conditions for the suffering of birth and death to increase and lead to falling into the great hells.』 The city of Ketumati was covered above by nets of various jewels, adorned with jeweled bells. The gentle breeze blew, and the sound was harmonious and elegant, like striking bells and chimes, proclaiming refuge in the Buddha, refuge in the Dharma, and refuge in the Sangha. 『At that time, there was a great Brahmin chief in the city named Subrahma, and a Brahmin woman named Brahmavati, who were gentle and weak in nature. Maitreya took rebirth in their home as their parents. Although in the womb, he was like playing in a heavenly palace, emitting great light.
光明塵垢不障，身紫金色，具三十二大丈夫相，坐寶蓮華，眾生視之無有厭足，光明晃耀不可勝視，諸天世人所未曾睹；身力無量，一一節力，普勝一切大力龍象；不可思議毛孔光明，照耀無量，無有障礙；日月、星宿、水火珠光，皆悉不現，猶如埃塵。身長釋迦牟尼佛八十肘(三十二丈)，胸廣二十五肘(十丈)，面長十二肘半(五丈)，鼻高修直當於面門，身相具足，端正無比，成就相好。一一相，八萬四千好以自莊嚴，如鑄金像。一一好中，流出光明，照千由旬；肉眼清徹，青白分明；常光繞身，面百由旬。日月星宿、真珠摩尼、七寶行樹皆悉明耀，現於佛光，其餘眾光不復為用，佛身高顯如黃金山，見者自然脫三惡趣。
「爾時，彌勒諦觀世間五欲過患，眾生受苦，沉沒長流，在大生死，甚可憐愍！自以如是正念，觀察苦、空、無常，不樂在家，厭家迫迮，猶如牢獄。
「時蠰佉王共諸大臣國土人民，持七寶臺，有千寶帳及千寶軒、千億寶鈴、千億寶幡、寶器千口、寶甕千口，奉上彌勒。彌勒受已，施諸婆羅門；婆羅門受已，即便毀壞，各共分之。諸婆羅門觀見彌勒能作大施，生大奇特心。彌勒菩薩見此寶臺須臾無常，知有為法皆悉磨滅，修無常想，讚過去佛清涼甘露無常之偈：
「『諸行無
【現代漢語翻譯】 現代漢語譯本 光明和塵垢都不能遮蔽他，他的身體是紫金色，具有三十二大丈夫相（佛陀所具有的三十二種殊勝的身體特徵），坐在寶蓮華上，眾生看著他沒有厭倦滿足的時候，光明晃耀得讓人無法逼視，是諸天和世人從未見過的景象；他的身力無量，每一個關節的力量，都普遍勝過一切大力龍象；不可思議的毛孔光明，照耀無量，沒有障礙；日月、星宿、水火珠光，都完全隱沒不現，就像灰塵一樣。他的身長是釋迦牟尼佛的八十肘（三十二丈），胸廣二十五肘（十丈），面長十二肘半（五丈），鼻高而筆直，正對著面門，身相具足，端正無比，成就了種種殊勝的相好。每一個相，都有八萬四千種好來莊嚴自身，就像用黃金鑄造的佛像一樣。每一個好中，都流出光明，照耀一千由旬（古印度長度單位）；肉眼清澈，青色和白色分明；常光環繞身體，周圍一百由旬。日月星宿、真珠摩尼、七寶行樹都明亮閃耀，顯現在佛光之中，其餘的光芒不再起作用，佛的身高顯現得像黃金山一樣，見到的人自然就能脫離三惡趣（地獄、餓鬼、畜生）。 『當時，彌勒（未來佛）仔細觀察世間五欲（色、聲、香、味、觸）的過患，眾生遭受痛苦，沉溺在漫長的生死輪迴中，在大生死中，實在可憐！他自己以這樣的正念，觀察苦、空、無常，不樂於在家，厭惡家庭的逼迫狹窄，就像牢獄一樣。 『當時蠰佉王（國王名）和各位大臣、國土人民，拿著七寶臺，有千寶帳以及千寶軒、千億寶鈴、千億寶幡、寶器千口、寶甕千口，奉獻給彌勒（未來佛）。彌勒（未來佛）接受后，施捨給各位婆羅門（古印度祭司階層）；婆羅門（古印度祭司階層）接受后，隨即毀壞寶臺，各自瓜分。各位婆羅門（古印度祭司階層）看到彌勒（未來佛）能夠作如此大的佈施，生起非常奇特的心。彌勒菩薩（未來佛）看到這寶臺須臾無常，知道有為法（由因緣和合而成的法）都會磨滅消失，修習無常想，讚歎過去佛清涼甘露無常的偈頌： 『諸行無常，』
【English Translation】 English version Neither light nor dust can obscure him; his body is purple-golden, possessing the thirty-two marks of a great man (the thirty-two auspicious physical characteristics of a Buddha), seated upon a jeweled lotus flower. Beings gaze upon him without ever being satiated; his light shines so brightly that it is impossible to look directly at him, a sight never before witnessed by gods or humans. His bodily strength is immeasurable; the power of each of his joints surpasses that of all mighty dragons and elephants. The light emanating from his inconceivable pores illuminates immeasurably without obstruction. The light of the sun, moon, stars, water, fire, and jewels all disappear, like mere dust. His height is eighty cubits (thirty-two yards) of Shakyamuni Buddha, his chest is twenty-five cubits (ten yards) wide, his face is twelve and a half cubits (five yards) long, his nose is high and straight, aligned with his face. His physical form is complete, supremely dignified, and adorned with auspicious marks. Each mark is adorned with eighty-four thousand minor marks, like a golden statue. From each minor mark, light streams forth, illuminating a thousand yojanas (an ancient Indian unit of distance); his eyes are clear and pure, with distinct blue and white; constant light surrounds his body, extending a hundred yojanas. The sun, moon, stars, pearls, mani jewels, and rows of seven-jeweled trees all shine brightly, appearing within the Buddha's light, rendering all other lights useless. The Buddha's height is as prominent as a golden mountain, and those who see him are naturally liberated from the three evil realms (hell, hungry ghosts, and animals). 『At that time, Maitreya (the future Buddha) carefully observed the faults of the five desires (form, sound, smell, taste, and touch) in the world, the suffering of beings, their sinking into the long stream of samsara, and their great suffering in birth and death, which is truly pitiable! He himself, with such right mindfulness, observed suffering, emptiness, and impermanence, and was not pleased to remain at home, loathing the oppression and narrowness of the household, as if it were a prison.』 『At that time, King Shankha (name of a king), together with his ministers, the people of his kingdom, brought a seven-jeweled platform, with a thousand jeweled tents, a thousand jeweled pavilions, a hundred billion jeweled bells, a hundred billion jeweled banners, a thousand jeweled vessels, and a thousand jeweled urns, and offered them to Maitreya (the future Buddha). Maitreya (the future Buddha), having received them, bestowed them upon the Brahmins (ancient Indian priestly class); the Brahmins (ancient Indian priestly class), having received them, immediately destroyed the platform and divided it among themselves. The Brahmins (ancient Indian priestly class), seeing that Maitreya (the future Buddha) was able to make such a great offering, conceived a very wondrous thought. Maitreya Bodhisattva (the future Buddha), seeing that this jeweled platform was impermanent even for a moment, knowing that all conditioned dharmas (phenomena arising from causes and conditions) would decay and vanish, cultivated the thought of impermanence, and praised the past Buddhas with a verse on the coolness, nectar, and impermanence: 『All conditioned things are impermanent,』
常， 是生滅法； 生滅滅已， 寂滅為樂。』
「說此偈已，出家學道，坐于金剛莊嚴道場，龍花菩提樹下。枝如寶龍，吐百寶華，一一花葉作七寶色，色色異果，適眾生意，天上人間為無有比，樹高五十由旬，枝葉四布放大光明。
「爾時，彌勒與八萬四千婆羅門俱詣道場，彌勒即自剃髮出家學道，早起出家；即於是日初夜降四種魔，成阿耨多羅三藐三菩提，即說偈言：
「『久念眾生苦， 欲拔無由脫； 今者證菩提， 霍然無所礙。 亦達眾生空， 本性相如實； 永更無憂苦， 慈悲亦無緣。 本為救汝等， 國城及頭目， 妻子與手足， 施人無有數。 今始得解脫， 無上大寂滅； 當爲汝等說， 廣開甘露道。 如是大果報， 皆從施戒慧， 六種大忍生， 亦從大慈悲， 無染功德得。』
「說此偈已，默然而住。時諸天、龍、鬼神王不現其身，而雨天花供養于佛。三千大千世界六變震動，佛身出光照于無量，應可度者皆得見佛。
「爾時，釋提桓因、護世天王、大梵天王、無數天子，于花林園頭面禮足，合掌勸請轉於法輪。
「時，彌勒佛默然受請，告梵王言：『我于長夜受大苦惱，
【現代漢語翻譯】 現代漢語譯本 『常，是生滅法；生滅滅已，寂滅為樂。』
『說完這偈語后，便出家學道，坐在金剛莊嚴的道場，龍花菩提樹下。樹枝像寶龍一樣，吐出各種寶華，每一朵花和葉子都由七寶構成，顏色各異，結出符合眾生意願的果實，天上人間沒有可以相比的。樹高五十由旬（yojana，古印度長度單位），枝葉向四面八方伸展，放出巨大的光明。
『這時，彌勒（Maitreya，未來佛）與八萬四千婆羅門（Brahmin，古印度祭司階層）一同來到道場，彌勒隨即自己剃髮出家學道，一大早就出家；就在當天初夜降伏了四種魔，成就阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺），隨即說偈語道：
『長久以來思念眾生的苦難，想要解脫卻找不到方法；如今證得了菩提，頓時沒有任何阻礙。 也通達了眾生皆空，其本性與實相相同；永遠不再有憂愁痛苦，慈悲也沒有任何緣由。 本來是爲了救度你們，將國城以及頭目，妻子與手足，無數次地佈施給他人。 如今才得以解脫，達到無上的大寂滅；應當為你們宣說，廣開甘露之道。 如此巨大的果報，都是從佈施、持戒、智慧，六種大忍中產生，也從大慈悲，無染的功德中獲得。』
『說完這偈語后，便默默地住于禪定。這時諸天、龍、鬼神王隱去身形，降下天花供養佛陀。三千大千世界發生六種震動，佛身放出光明照耀無量世界，應被度化的人都得見佛陀。
『這時，釋提桓因（Śakro devānām indraḥ，帝釋天）、護世天王（Lokapāla，四大天王）、大梵天王（Mahābrahmā，色界天之主）、無數天子，在花林園中以頭面禮拜佛足，合掌勸請佛陀轉法輪。
『這時，彌勒佛默默地接受了勸請，告訴梵天王說：『我于漫長的黑夜中承受巨大的苦惱，
【English Translation】 English version 'Impermanent, is the law of arising and ceasing; when arising and ceasing cease, tranquility is bliss.'
'Having spoken this verse, he renounced his home and studied the Way, sitting in the adamantine-adorned Bodhimanda (Bodhimanda, place of enlightenment), under the Dragon Flower Bodhi tree. Its branches were like jeweled dragons, emitting hundreds of jeweled flowers. Each flower and leaf was made of the seven treasures, with different colors and fruits that suited the minds of all. There was nothing comparable to it in the heavens or on earth. The tree was fifty yojanas (yojana, ancient Indian unit of distance) in height, its branches and leaves spreading in all directions, emitting great light.
'At that time, Maitreya (Maitreya, the future Buddha), together with eighty-four thousand Brahmins (Brahmin, a member of the highest Hindu caste), went to the Bodhimanda. Maitreya immediately shaved his head and renounced his home to study the Way, renouncing his home early in the morning. On that very day, in the first part of the night, he subdued the four kinds of demons and attained Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed, complete and perfect enlightenment), and immediately spoke this verse:
'For a long time, I have been mindful of the suffering of sentient beings, wanting to liberate them but finding no way to escape; now I have attained Bodhi, and suddenly there is no obstruction. I have also understood that all beings are empty, their inherent nature and true form are the same; forever there will be no more sorrow and suffering, and compassion has no cause. Originally, it was to save you that I gave away my kingdom, cities, head, eyes, wife, children, hands, and feet to others countless times. Now I have finally attained liberation, the supreme great extinction; I shall speak for you, widely opening the path of nectar. Such great karmic rewards all arise from generosity, precepts, and wisdom, the six great kinds of forbearance, and also from great compassion and undefiled merit.'
'Having spoken this verse, he remained in silence. At that time, the gods, dragons, and spirit kings concealed their forms and rained down heavenly flowers as offerings to the Buddha. The three thousand great thousand worlds shook in six ways, and the Buddha's body emitted light, illuminating the immeasurable worlds. Those who were ready to be saved all saw the Buddha.
'At that time, Śakro devānām indraḥ (Śakro devānām indraḥ, Indra), the Guardian Kings of the World (Lokapāla, Four Heavenly Kings), Mahābrahmā (Mahābrahmā, the Great Brahma King), and countless devas, in the Flower Grove Garden, bowed their heads to the ground at his feet, joined their palms, and urged him to turn the Wheel of Dharma.
'At that time, Maitreya Buddha silently accepted the invitation and said to Brahma: 'I have endured great suffering in the long night,'
修行六度，始於今日法海滿，建法幢、擊法鼓、吹法蠡、雨法雨，正爾當為汝等說法。諸佛所轉八聖道輪，諸天世人無能轉者；其義平等直至無上，無為寂滅，為諸眾生斷長夜苦；此法甚深，難得難入、難信難解，一切世間無能知者、無能見者，洗除心垢，得萬梵行。』說是語時，復有他方無數百千萬億天子、天女、大梵天王乘天宮殿，持天花香奉獻如來，繞百千匝，五體投地合掌勸請；諸天伎樂不鼓自鳴。時，諸梵王異口同聲，而說偈言：
「『無量無數歲， 空過無有佛； 眾生墮惡道， 世間眼目滅。 三惡道增廣， 諸天路永絕； 今日佛興世， 三惡道殄滅。 增長天人眾， 愿開甘露門； 令眾心無著， 疾疾得涅槃。 我等諸梵王， 聞佛出世間； 今者得值佛， 無上大法王。 梵天宮殿盛， 身光亦明顯； 普為十方眾， 勸請大導師； 唯愿開甘露， 轉無上法輪。』
「說此偈已，頭面作禮，復更合掌慇勤三請：『唯愿，世尊！轉于甚深微妙法輪，為拔眾生苦惱根栽，遠離三毒，破四惡道不善之業。』
「爾時世尊為諸梵王，即便微笑出五色光，默然許之。時諸天子無數大眾，聞佛許可，歡喜無量，遍體踴躍
【現代漢語翻譯】 現代漢語譯本 『修行六度（paramita，到達彼岸的六種方法：佈施、持戒、忍辱、精進、禪定、智慧），從今天開始，法海（dharma ocean，佛法的海洋）已經滿了，建立法幢（dharma banner，佛法的旗幟）、擊法鼓（dharma drum，宣揚佛法的鼓聲）、吹法蠡（dharma conch，宣揚佛法的海螺聲）、降法雨（dharma rain，佛法的甘露），現在正是為你們說法的時候。諸佛所轉的八聖道輪（Eightfold Noble Path，達到涅槃的八種正確方法），諸天和世人都無法轉動；它的意義平等，直至無上，無為寂滅，為眾生斷除長夜的痛苦；此法非常深奧，難以獲得、難以進入、難以相信、難以理解，一切世間沒有人能夠知道、沒有人能夠見到，洗除心中的污垢，得到萬種清凈的行為。』 說完這些話的時候，又有來自其他無數百千萬億個世界的天子、天女、大梵天王乘坐天宮殿，拿著天上的花和香供奉如來（Tathagata，佛的稱號之一），繞百千圈，五體投地合掌勸請；諸天的伎樂不敲自鳴。當時，各位梵王異口同聲，說了這樣的偈語： 『無量無數歲，空過無有佛；眾生墮惡道，世間眼目滅。 三惡道增廣，諸天路永絕；今日佛興世，三惡道殄滅。 增長天人眾，愿開甘露門；令眾心無著，疾疾得涅槃。 我等諸梵王，聞佛出世間；今者得值佛，無上大法王。 梵天宮殿盛，身光亦明顯；普為十方眾，勸請大導師； 唯愿開甘露，轉無上法輪。』 說完這些偈語后，他們頭面著地行禮，又再次合掌慇勤地三番勸請：『唯愿，世尊（World-Honored One，佛的尊稱）！轉動這甚深微妙的法輪（dharma wheel，佛法的象徵），爲了拔除眾生痛苦的根源，遠離貪嗔癡三毒（three poisons，佛教中的三種根本煩惱），破除地獄、餓鬼、畜生、阿修羅四惡道（four evil destinies）不善的業。』 當時，世尊爲了各位梵王，就微笑放出五色光，默然地答應了他們的請求。當時無數的天子和大眾，聽到佛的許可，歡喜無量，遍身踴躍。
【English Translation】 English version 'Practicing the Six Perfections (paramita, the six ways to reach the other shore: generosity, discipline, patience, diligence, concentration, and wisdom), starting from today, the Dharma Ocean (dharma ocean, the ocean of Buddha's teachings) is full. Establish the Dharma Banner (dharma banner, the flag of the Dharma), strike the Dharma Drum (dharma drum, the sound of proclaiming the Dharma), blow the Dharma Conch (dharma conch, the sound of proclaiming the Dharma), and rain the Dharma Rain (dharma rain, the nectar of the Dharma). Now is the time to expound the Dharma for you. The Eightfold Noble Path (Eightfold Noble Path, the eight correct ways to achieve Nirvana) turned by all the Buddhas cannot be turned by gods or humans; its meaning is equal, reaching up to the unsurpassed, non-active quiescence, to cut off the long night of suffering for all beings; this Dharma is very profound, difficult to obtain, difficult to enter, difficult to believe, and difficult to understand. No one in all the world can know it, no one can see it, washing away the defilements of the mind, obtaining myriad pure practices.' While saying these words, countless hundreds of thousands of millions of celestial beings, celestial maidens, and Great Brahma Kings from other worlds rode in celestial palaces, holding celestial flowers and incense to offer to the Tathagata (Tathagata, one of the titles of the Buddha), circling hundreds of thousands of times, prostrating with their five limbs on the ground, joining their palms, and earnestly requesting; the celestial music played without being struck. At that time, all the Brahma Kings spoke in unison, reciting this verse: 'For immeasurable countless years, have passed in vain without a Buddha; Beings fall into evil paths, the eyes of the world are extinguished. The three evil destinies increase and widen, the paths to the heavens are forever cut off; Today the Buddha arises in the world, the three evil destinies are annihilated. Increasing the multitude of gods and humans, may you open the gate of nectar; So that beings' minds are without attachment, and quickly attain Nirvana. We Brahma Kings, hearing of the Buddha's appearance in the world; Now we encounter the Buddha, the unsurpassed Dharma King. The Brahma heavens are magnificent, and our body's light is also clear; Universally for the beings of the ten directions, we earnestly request the Great Guide; May you open the nectar, and turn the unsurpassed Dharma Wheel.' After reciting this verse, they bowed with their heads and faces to the ground, and again joined their palms and earnestly requested three times: 'May the World-Honored One (World-Honored One, a respectful title for the Buddha) turn the profound and subtle Dharma Wheel (dharma wheel, the symbol of the Dharma), in order to uproot the source of suffering for beings, to be far from the three poisons (three poisons, the three fundamental afflictions in Buddhism) of greed, hatred, and delusion, and to destroy the unwholesome karma of the four evil destinies (four evil destinies) of hell, hungry ghosts, animals, and asuras.' At that time, the World-Honored One, for the sake of the Brahma Kings, then smiled and emitted five-colored light, silently granting their request. At that time, countless celestial beings and the great assembly, hearing the Buddha's permission, rejoiced immeasurably, and leaped with joy throughout their bodies.
；譬如孝子新喪，慈父忽然還活，大眾歡喜亦復如是。時諸天眾右繞世尊，經無數匝，敬愛無厭，卻住一面。
「爾時，大眾皆作是念：『雖復千億歲受五欲樂，不能得免三惡道苦，妻子財產所不能救。世間無常，命難久保，我等今者，于佛法中凈修梵行。』作是念已，復更念言：『設受五欲經無數劫，如無想天壽無量億歲，與諸婇女共相娛樂，受細滑觸，會歸磨滅，墮三惡道受無量苦。所樂無幾，猶如幻化，蓋不足言，入地獄時，大火洞然，百億萬劫受無量苦，求脫叵得？如此長夜，苦厄難拔，今日遇佛，宜勤精進。』
「時穰佉王高聲唱言：
「『設復生天樂， 會亦歸磨滅。 不久墮地獄， 猶如猛火聚。 我等宜時速， 出家學佛道。』
「說是語已，時穰佉王與八萬四千大臣恭敬圍繞；及四天王送轉輪王，至花林園龍花樹下，詣彌勒佛求索出家，為佛作禮，未舉頭頃，鬚髮自落，袈裟著身，便成沙門。
「時，彌勒佛共穰佉王，與八萬四千大臣、諸比丘等恭敬圍繞，並與無數天龍八部，入翅頭末城。足躡門閫，娑婆世界六種震動，閻浮提地化為金色，翅頭末大城中央，其地金剛，有過去諸佛所坐金剛寶座，自然踴出衆寶行樹。天于空中雨大寶華，龍王作眾伎樂，
【現代漢語翻譯】 現代漢語譯本：譬如孝子剛剛喪父，慈愛的父親忽然復活，大眾的歡喜也像這樣。當時，諸天眾圍繞著世尊（Bhagavan，佛陀），轉了無數圈，恭敬愛戴沒有厭倦，然後退到一邊站立。 當時，大眾都這樣想：『即使享受千億年的五欲之樂，也不能避免三惡道的痛苦，妻子財產都不能救助。世間無常，生命難以長久保持，我們現在，要在佛法中清凈地修習梵行（brahmacarya，清凈行）。』這樣想了之後，又進一步想到：『假設享受五欲經過無數劫，就像無想天（Asaññasatta，一種禪定境界）的壽命有無量億歲，與眾多婇女共同娛樂，感受細微滑膩的觸感，最終也會歸於磨滅，墮入三惡道遭受無量的痛苦。所得到的快樂很少，就像幻化一樣，實在不值得一提，進入地獄的時候，大火燃燒，百億萬劫遭受無量的痛苦，想要脫離也無法得到。如此漫長的黑夜，痛苦災難難以拔除，今天遇到佛陀，應該勤奮精進。』 當時，穰佉王（Sankha，人名）高聲唱道： 『即使生到天界享受快樂，最終也會歸於磨滅。 不久就會墮入地獄，就像猛烈的火堆一樣。 我們應該及時迅速地，出家學習佛道。』 說完這些話后，當時穰佉王與八萬四千大臣恭敬地圍繞著他；以及四大天王護送轉輪王（Cakravartin，擁有統治世界的輪寶的國王），到達花林園龍華樹下，去拜見彌勒佛（Maitreya，未來佛）請求出家，向佛作禮，還沒抬起頭的時候，鬚髮自己脫落，袈裟穿在身上，就成了沙門（śrāmaṇa，出家修道者）。 當時，彌勒佛與穰佉王，以及八萬四千大臣、各位比丘（bhiksu，出家男子）等恭敬地圍繞著，並與無數的天龍八部（deva-nāga-yakṣa-gandharva-asura-garuḍa-kiṃnara-mahoraga，佛教的護法神）一起，進入翅頭末城（Ketumatī，城市名）。腳踏入門檻的時候，娑婆世界（Sahā，我們所居住的世界）發生六種震動，閻浮提（Jambudvīpa，我們所居住的大陸）的大地化為金色，翅頭末大城的中央，那塊地方變成金剛（vajra，一種堅硬無比的物質），有過去諸佛所坐的金剛寶座，自然涌現出來，還有各種寶物排列成行的樹木。天空中下著巨大的寶華，龍王演奏著各種樂器。
【English Translation】 English version: For example, like a filial son who has just lost his father, and the loving father suddenly comes back to life, the joy of the multitude is also like this. At that time, the assembly of devas (celestial beings) circumambulated the World-Honored One (Bhagavan, the Buddha) countless times, with reverence and love without weariness, and then stood to one side. At that time, the multitude all thought: 'Even if we enjoy the pleasures of the five desires for billions of years, we cannot avoid the suffering of the three evil realms, and wives and property cannot save us. The world is impermanent, and life is difficult to preserve for long. Now, we must purely cultivate brahmacarya (pure conduct) in the Buddha-dharma.' After thinking this, they further thought: 'Suppose we enjoy the five desires for countless kalpas (eons), like the lifespan of the Asaññasatta (a realm of formless beings) which is immeasurable billions of years, and enjoy ourselves with numerous consorts, experiencing subtle and smooth sensations, eventually we will return to annihilation, fall into the three evil realms and suffer immeasurable pain. The pleasure obtained is little, like an illusion, and not worth mentioning. When entering hell, the great fire burns, and for hundreds of billions of kalpas we suffer immeasurable pain, seeking escape but unable to obtain it. Such a long night, the suffering and calamity are difficult to eradicate. Today we have encountered the Buddha, we should diligently strive forward.' At that time, King Sankha (a personal name) loudly proclaimed: 'Even if we are born in the heavens to enjoy pleasure, eventually we will return to annihilation. Before long, we will fall into hell, like a fierce fire. We should quickly and promptly renounce the world and study the Buddha-dharma.' After saying these words, King Sankha, surrounded by eighty-four thousand ministers with reverence; and the Four Heavenly Kings escorted the Cakravartin (wheel-turning king, a king who possesses the wheel jewel that enables him to rule the world), to the Dragon Flower Tree in the Flower Garden, to see Maitreya Buddha (the future Buddha) and request to renounce the world, paying homage to the Buddha. Before he could raise his head, his hair and beard fell off by themselves, the kāṣāya (monk's robe) was on his body, and he became a śrāmaṇa (ascetic). At that time, Maitreya Buddha, together with King Sankha, the eighty-four thousand ministers, and the bhikshus (monks), etc., respectfully surrounded, and together with countless deva-nāga-yakṣa-gandharva-asura-garuḍa-kiṃnara-mahoraga (the eight classes of protectors of Buddhism), entered the city of Ketumatī (city name). When his foot stepped on the threshold, the Sahā world (the world we live in) shook in six ways, the earth of Jambudvīpa (the continent we live on) transformed into gold, and in the center of the great city of Ketumatī, that place became vajra (diamond-like substance), and the vajra throne on which the Buddhas of the past had sat naturally emerged, as well as trees lined with various treasures. The heavens rained down great precious flowers, and the Dragon Kings played various musical instruments.
口中吐華——毛孔雨華，用供養佛。佛於此座轉正法輪，謂是苦——苦聖諦，謂是集——集聖諦，謂是滅——滅聖諦，謂是道——道聖諦。併爲演說三十七品助菩提法，亦為宣說十二因緣：無明緣行、行緣識、識緣名色、名色緣六入、六入緣觸、觸緣受、受緣愛、愛緣取、取緣有、有緣生、生緣老死憂悲苦惱等。
「爾時大地六種震動，如此音聲聞於三千大千世界，復過是數無量無邊，下至阿鼻地獄，上至阿迦膩吒天。
「時，四天王各各將領無數鬼神，高聲唱言：『佛日出時，降法雨露，世間眼目，今者始開，普令大地一切八部，于佛有緣，皆得聞知。』三十三天、夜摩天、兜率陀天、化樂天、他化自在天，乃至大梵天，各各於己所統領處高聲唱言：『佛日出世，降注甘露，世間眼目，今者始開，有緣之者，皆悉聞知。』
「時，諸龍王八部，山神、樹神、藥草神、水神、風神、火神、地神、城池神、屋宅神等，踴躍歡喜，高聲唱言。
「復有八萬四千諸婆羅門，聰明大智，于佛法中亦隨大王出家學道。復有長者名須達那，今須達長者是，亦與八萬四千人俱共出家。復有梨師達多、富蘭那兄弟，亦與八萬四千人俱共出家。復有二大臣：一名梵檀末利、二名須曼那——王所愛重——亦與八萬
【現代漢語翻譯】 現代漢語譯本：口中吐華——毛孔雨華，用以供養佛陀。佛陀於此座上轉正法輪，宣講何為苦——苦聖諦，何為集——集聖諦，何為滅——滅聖諦，何為道——道聖諦。併爲此演說三十七品助菩提法，也為此宣說十二因緣：無明緣行、行緣識、識緣名色、名色緣六入、六入緣觸、觸緣受、受緣愛、愛緣取、取緣有、有緣生、生緣老死憂悲苦惱等。
爾時大地發生六種震動，如此音聲傳遍三千大千世界，甚至超過這個數量，無量無邊，下至阿鼻地獄，上至阿迦膩吒天（Akanistha Heaven）。
當時，四天王（Four Heavenly Kings）各自率領無數鬼神，高聲唱言：『佛日出世，降下法雨甘露，世間的眼目，今日開始開啟，普令大地一切八部（Eight kinds of non-human beings），凡與佛有緣者，皆得聞知。』三十三天（Trayastrimsa Heaven）、夜摩天（Yama Heaven）、兜率陀天（Tusita Heaven）、化樂天（Nirmanarati Heaven）、他化自在天（Paranirmita-vasavartin Heaven），乃至大梵天（Mahabrahma Heaven），各自於自己所統領之處高聲唱言：『佛日出世，降注甘露，世間眼目，今日開始開啟，有緣之人，皆悉聞知。』
當時，諸龍王（Naga Kings）八部，山神、樹神、藥草神、水神、風神、火神、地神、城池神、屋宅神等，踴躍歡喜，高聲唱言。
又有八萬四千諸婆羅門（Brahmanas），聰明大智，于佛法中也跟隨大王出家學道。又有長者名須達那（Sudatta），就是現在的須達長者，也與八萬四千人一同出家。又有梨師達多（Risidatta）、富蘭那（Purana）兄弟，也與八萬四千人一同出家。又有二大臣：一名梵檀末利（Brahmadanmali）、二名須曼那（Sumanas）——為國王所愛重——也與八萬
【English Translation】 English version: Emitting flowers from the mouth—raining flowers from the pores, using them to make offerings to the Buddha. The Buddha, on this seat, turned the Dharma wheel, proclaiming what is suffering—the Noble Truth of Suffering, what is accumulation—the Noble Truth of the Accumulation of Suffering, what is cessation—the Noble Truth of the Cessation of Suffering, what is the path—the Noble Truth of the Path to the Cessation of Suffering. And for this, he expounded the thirty-seven factors aiding enlightenment, and also proclaimed the twelve links of dependent origination: ignorance conditions volitional action, volitional action conditions consciousness, consciousness conditions name and form, name and form conditions the six sense bases, the six sense bases condition contact, contact conditions feeling, feeling conditions craving, craving conditions grasping, grasping conditions becoming, becoming conditions birth, birth conditions old age, death, sorrow, lamentation, pain, grief, and despair, and so on.
At that time, the great earth shook in six ways, and such sounds were heard throughout the three thousand great thousand worlds, and even beyond that number, immeasurable and boundless, down to Avici Hell and up to Akanistha Heaven (Akanistha Heaven).
Then, the Four Heavenly Kings (Four Heavenly Kings), each leading countless ghosts and spirits, loudly proclaimed: 'The Buddha-sun has arisen, showering the rain of Dharma nectar, the eyes of the world are now opened, universally causing all the eight kinds of non-human beings (Eight kinds of non-human beings) in the great earth, all those who have affinity with the Buddha, to hear and know.' The Trayastrimsa Heaven (Trayastrimsa Heaven), Yama Heaven (Yama Heaven), Tusita Heaven (Tusita Heaven), Nirmanarati Heaven (Nirmanarati Heaven), Paranirmita-vasavartin Heaven (Paranirmita-vasavartin Heaven), and even Mahabrahma Heaven (Mahabrahma Heaven), each in their respective domains, loudly proclaimed: 'The Buddha-sun has appeared in the world, pouring down nectar, the eyes of the world are now opened, all those who have affinity, all hear and know.'
Then, the Naga Kings (Naga Kings) and the eight kinds of non-human beings, mountain gods, tree gods, herb gods, water gods, wind gods, fire gods, earth gods, city gods, house gods, and so on, leaped with joy and loudly proclaimed.
Furthermore, there were eighty-four thousand Brahmanas (Brahmanas), intelligent and wise, who also followed the great king to renounce the household life and study the Way in the Buddha's Dharma. Furthermore, there was a householder named Sudatta (Sudatta), who is now the householder Sudatta, who also renounced the household life together with eighty-four thousand people. Furthermore, there were the brothers Risidatta (Risidatta) and Purana (Purana), who also renounced the household life together with eighty-four thousand people. Furthermore, there were two great ministers: one named Brahmadanmali (Brahmadanmali) and the other named Sumanas (Sumanas)—beloved by the king—who also renounced the household life together with eighty-four
四千人俱，于佛法中出家學道。轉輪王寶女名舍彌婆帝，今之毗舍佉母是也，亦與八萬四千婇女俱共出家。穰佉太子名天金色，今提婆婆那長者子是，亦與八萬四千人俱共出家。彌勒佛親族婆羅門子名須摩提，利根智慧，今郁多羅善賢比丘尼子是，亦與六萬人俱，于佛法中俱共出家。穰佉王千子，唯留一人用嗣王位，餘九百九十九人，亦與八萬四千人，于佛法中俱共出家。如是等無量億眾，見世苦惱，五陰熾然，皆于彌勒佛法中俱共出家。
「爾時，彌勒佛以大慈心語諸大眾言：『汝等今者不以生天樂故，亦復不為今世樂故，來至我所，但為涅槃常樂因緣，是諸人等皆于佛法中種諸善根。釋迦牟尼佛出五濁世，種種呵責為汝說法，無奈汝何，教殖來緣。今得見我，我今攝受是諸人等，或以讀誦分別決定修多羅、毗尼、阿毗曇，為他演說、讚歎義味，不生嫉妒教於他人，令得受持，修諸功德來生我所；或以衣食施人、持戒、智慧，修此功德來生我所；或以妓樂、幡蓋、華香燈明供養于佛，修此功德來生我所；或以施僧常食、起立僧房、四事供養，持八戒齋修習慈心，行此功德來生我所；或為苦惱眾生深生慈悲，以身代受，令其得樂，修此功德來生我所；或以持戒、忍辱，修凈慈心，以此功德來生我所；或造僧祇四
【現代漢語翻譯】 現代漢語譯本：四千人一起在佛法中出家修道。轉輪王（cakravarti-rāja，擁有轉輪寶的統治者）的寶女名叫舍彌婆帝（Śyāmāvatī），就是現在的毗舍佉母（Viśākhā-mātā）了，也與八萬四千名婇女一起出家。穰佉（Saṃkha）太子名叫天金色，就是現在的提婆婆那（Devabhavana）長者的兒子，也與八萬四千人一起出家。彌勒佛（Maitreya）的親族婆羅門（Brahmin）子名叫須摩提（Sumati），具有敏銳的根性和智慧，就是現在的郁多羅（Uttarā）善賢比丘尼（bhikkhunī）的兒子，也與六萬人一起在佛法中一起出家。穰佉王的一千個兒子，只留下一個人繼承王位，其餘九百九十九人，也與八萬四千人一起在佛法中一起出家。像這樣無量億的大眾，看到世間的苦惱，五陰（pañca-skandha，構成個體存在的五種要素：色、受、想、行、識）熾盛燃燒，都在彌勒佛的佛法中一起出家。
『那時，彌勒佛以大慈悲心對大眾說：『你們現在不是爲了生天的快樂，也不是爲了今世的快樂，才來到我這裡，而是爲了涅槃（nirvāṇa，解脫）常樂的因緣，這些人都在佛法中種下了各種善根。釋迦牟尼佛（Śākyamuni Buddha）出現在五濁惡世（pañca-kaṣāya，充滿五種污濁的時代），用種種方式呵責你們，為你們說法，但你們卻無可奈何，教導你們種下來世的因緣。現在能夠見到我，我今天攝受這些人，他們或者讀誦、分別、決定修多羅（sūtra，經）、毗尼（vinaya，律）、阿毗曇（abhidharma，論），為他人演說、讚歎其中的義理，不生嫉妒，教導他人，讓他們能夠受持，修習各種功德，來生到我這裡；或者用衣服、飲食佈施給他人，持戒、修習智慧，修習這些功德，來生到我這裡；或者用歌舞音樂、幡蓋、鮮花、香、燈火供養佛，修習這些功德，來生到我這裡；或者佈施僧眾常食，建造僧房，用四事（衣服、飲食、臥具、醫藥）供養，持八戒齋，修習慈心，行持這些功德，來生到我這裡；或者爲了受苦惱的眾生，深深地生起慈悲心，以自身代替他們承受痛苦，讓他們得到快樂，修習這些功德，來生到我這裡；或者以持戒、忍辱，修習清凈的慈心，用這些功德，來生到我這裡；或者建造僧伽（saṃgha，僧團）的四
【English Translation】 English version: Four thousand people together renounced their homes and studied the Way in the Buddha's Dharma. The precious daughter of the Cakravarti-rāja (wheel-turning king), named Śyāmāvatī, is now the mother Viśākhā-mātā; she also renounced her home together with eighty-four thousand female attendants. The prince Saṃkha, named Tian Jinse (Heavenly Golden Color), is now the son of the elder Devabhavana; he also renounced his home together with eighty-four thousand people. The Brahmin son of the Maitreya Buddha's relatives, named Sumati, possessed sharp faculties and wisdom; he is now the son of the bhikkhunī (nun) Uttarā, who is virtuous and wise; he also renounced his home together with sixty thousand people. Of King Saṃkha's one thousand sons, only one was left to inherit the throne; the remaining nine hundred and ninety-nine also renounced their homes together with eighty-four thousand people. Like this, countless millions of beings, seeing the suffering and afflictions of the world, and the blazing intensity of the five skandhas (aggregates of existence: form, feeling, perception, mental formations, and consciousness), all renounced their homes together in the Dharma of Maitreya Buddha.
『At that time, Maitreya Buddha, with great compassion, spoke to the assembly, saying: 『You have come to me not for the sake of the happiness of being born in the heavens, nor for the sake of the happiness of this present life, but for the sake of the cause and condition of the constant bliss of nirvāṇa (liberation). All these people have planted various good roots in the Buddha's Dharma. Śākyamuni Buddha appeared in the world of the five turbidities (an era rife with five defilements), and in various ways rebuked you and taught you the Dharma, but you were helpless, and he taught you to plant the causes for future lives. Now you are able to see me, and I now receive these people, who either recite, analyze, and determine the sūtras (discourses), vinaya (discipline), and abhidharma (higher teachings), and explain and praise their meaning to others, without jealousy, and teach others, enabling them to uphold them, cultivate various merits, and be born in my presence; or who give clothing and food to others, uphold the precepts, and cultivate wisdom, and cultivate these merits, and be born in my presence; or who use music, banners, canopies, flowers, incense, and lamps to make offerings to the Buddha, and cultivate these merits, and be born in my presence; or who give alms to the Sangha (monastic community) for regular meals, build monasteries, and make offerings of the four necessities (clothing, food, bedding, and medicine), uphold the eight precepts, cultivate loving-kindness, and practice these merits, and be born in my presence; or who, for suffering beings, deeply generate compassion, and take upon themselves their suffering, enabling them to attain happiness, and cultivate these merits, and be born in my presence; or who, with upholding the precepts and patience, cultivate pure loving-kindness, and with these merits, be born in my presence; or who build sangha (monastic community) four
方無礙、齋講設會、供養飯食，修此功德來生我所；或以持戒、多聞、修行禪定無漏智慧，以此功德來生我所；或有起塔供養舍利，唸佛法身，以此功德來生我所；或有厄困、貧窮、孤獨，系屬於他，王法所加，臨當刑戮，作八難業，受大苦惱，拔濟彼等令得解脫，修此功德來生我所；或有恩愛別離，朋黨諍訟，極大苦惱，以方便力令得和合，修此功德來生我所。』
「說是語已，稱讚釋迦牟尼佛：『善哉，善哉！能於五濁惡世，教化如是等百千萬億諸惡眾生，令修善本，來生我所。』時，彌勒佛如是三稱讚釋迦牟尼佛，而說偈言：
「『忍辱勇猛大導師， 能於五濁不善世， 教化成熟惡眾生， 令彼修行得見佛。 荷負眾生受大苦， 今入常樂無為處， 教彼弟子來我所。 我今為汝說四諦， 亦說三十七菩提， 莊嚴涅槃十二緣； 汝等宜當觀無為， 入于空寂本無處。』
「說此偈已，復更讚歎：『彼時眾生於苦惡世，能為難事；貪慾、瞋恚、愚癡、迷惑、短命人中，能修持戒，作諸功德，甚為希有。爾時，眾生不識父母、沙門、婆羅門，不知道法，互相惱害，近刀兵劫；深著五欲，嫉妒諂佞，曲濁邪偽，無憐愍心，更相殺害，食肉飲血；不敬師長，不識善
【現代漢語翻譯】 現代漢語譯本： 『或者有人廣行佈施，舉辦齋會，供養飲食，以此功德來生到我的處所；或者有人持守戒律，廣學多聞，修行禪定和無漏智慧，以此功德來生到我的處所；或者有人建造佛塔，供養舍利（佛陀的遺骨），憶念佛的法身，以此功德來生到我的處所；或者有人身處困境、貧窮、孤獨，受制於他人，遭受王法的制裁，面臨刑罰，造作八難之業，承受巨大的苦惱，能夠救濟他們，使他們得到解脫，以此功德來生到我的處所；或者有人經歷恩愛離別，朋友之間發生爭執訴訟，承受極大的苦惱，能夠用方便之法使他們和好，以此功德來生到我的處所。』 『說完這些話后，彌勒佛（Maitreya Buddha）稱讚釋迦牟尼佛（Sakyamuni Buddha）：『太好了，太好了！能夠在五濁惡世中，教化如此眾多的惡劣眾生，使他們修習善行，來生到我的處所。』當時，彌勒佛（Maitreya Buddha）這樣三次稱讚釋迦牟尼佛（Sakyamuni Buddha），並且說了偈語： 『忍辱勇猛的大導師啊，能夠在五濁不善的世界裡，教化成熟那些惡劣的眾生，使他們修行從而得見佛。您承擔著眾生的苦難，現在進入常樂無為的境界，教導您的弟子們來我的處所。我現在為你們宣說四聖諦（Four Noble Truths），也宣說三十七道品（Thirty-seven Factors of Enlightenment），用涅槃（Nirvana）和十二因緣（Twelve links of dependent origination）來莊嚴。你們應當觀察無為法，進入空寂的本無之處。』 『說完這首偈語后，彌勒佛（Maitreya Buddha）又讚歎道：『那時的眾生在苦難的惡世中，能夠做成難事；在充滿貪慾、瞋恚、愚癡、迷惑、短命的人群中，能夠修持戒律，做各種功德，真是非常稀有。那時，眾生不認識父母、沙門（Shramana，出家修道者）、婆羅門（Brahmana，印度教祭司），不知道正道，互相惱害，接近刀兵劫；深深地執著於五欲，嫉妒諂媚，心懷邪曲，沒有憐憫之心，互相殘殺，吃肉飲血；不尊敬師長，不認識善。』
【English Translation】 English version: 'Or someone makes unobstructed offerings, organizes vegetarian feasts, and provides food, using this merit to be reborn in my abode; or someone upholds precepts, learns extensively, practices meditation and non-outflow wisdom, using this merit to be reborn in my abode; or someone builds pagodas, makes offerings to Sharira (relics of the Buddha), and contemplates the Dharma body of the Buddha, using this merit to be reborn in my abode; or someone is in distress, poor, lonely, subjected to others, facing legal punishment, about to be executed, committing the eight difficulties, suffering great torment, and is rescued from these situations, allowing them to be liberated, using this merit to be reborn in my abode; or someone experiences separation from loved ones, disputes and lawsuits among friends, suffering great torment, and is able to reconcile them through skillful means, using this merit to be reborn in my abode.' 'Having spoken these words, Maitreya Buddha praised Sakyamuni Buddha: 'Excellent, excellent! Able to teach such hundreds of thousands of millions of evil beings in the evil world of the five turbidities, causing them to cultivate good roots and be reborn in my abode.' At that time, Maitreya Buddha praised Sakyamuni Buddha three times in this way, and spoke the following verse: 'Patient and courageous great guide, able to teach and mature evil beings in the inauspicious world of the five turbidities, causing them to cultivate and see the Buddha. Bearing the suffering of sentient beings, now entering the realm of constant joy and non-action, teaching your disciples to come to my abode. I will now explain the Four Noble Truths to you, and also explain the Thirty-seven Factors of Enlightenment, adorning Nirvana with the Twelve Links of Dependent Origination; you should contemplate non-action and enter the empty and silent realm of original non-existence.' 'Having spoken this verse, Maitreya Buddha further praised: 'The beings of that time, in a world of suffering and evil, are able to accomplish difficult tasks; among those filled with greed, anger, ignorance, delusion, and short lives, they are able to uphold precepts and perform various meritorious deeds, which is extremely rare. At that time, beings do not recognize parents, Shramanas (ascetics), or Brahmanas (priests), do not know the righteous path, harm each other, and are close to the age of war and strife; deeply attached to the five desires, jealous and flattering, crooked and false, without compassion, killing and eating each other, drinking blood; disrespecting teachers and elders, not recognizing good.'
友，不知報恩；生五濁世，不知慚愧；晝夜六時相續作惡，不知厭足，純造不善，五逆惡聚，魚鱗相次；求不知厭，九親諸族不能相濟。善哉，善哉！釋迦牟尼佛！以大方便，深厚慈悲，能于苦惱眾生之中，和顏美色，善巧智慧，說誠實語，示我當來，度脫汝等。如是導師明利智慧，世間希有，甚為難遇，深心憐愍惡世眾生，為拔苦惱，令得安隱，入第一義甚深法性。釋迦牟尼三阿僧祇劫，為汝等故，修行難行苦行，以頭佈施，割截耳鼻、手足、胑體，受諸苦惱，為八聖道，平等解脫，利汝等故。』
「時，彌勒佛如是開導，安慰無量諸眾生等，令其歡喜。彼時眾生，身純是法，心純是法，口常說法，福德智慧之人充滿其中，天人恭敬，信受渴仰。時，大導師各欲令彼聞于往昔苦惱之事，復作是念：『五欲不凈，眾苦之本。』又能除舍憂戚愁恨，知苦樂法，皆是無常，為說：『色、受、想、行、識，苦空、無常、無我。』說是語時，九十六億人不受諸法，漏盡意解，得阿羅漢，三明六通，具八解脫。三十六萬天子、二十萬天女，發阿耨多羅三藐三菩提心。天龍八部中，有得須陀洹者、種辟支佛道因緣者、發無上道心者，數甚眾多不可稱計。
「爾時，彌勒佛與九十六億大比丘眾，並穰佉王八萬四千大臣、
【現代漢語翻譯】 現代漢語譯本：朋友啊，你們不知道報答恩情；生存在這五濁惡世（指劫濁、見濁、煩惱濁、眾生濁、命濁），卻不知慚愧；日夜六時不停地作惡，不知滿足，完全造作不善業，五逆重罪（指殺父、殺母、殺阿羅漢、出佛身血、破和合僧）像魚鱗一樣緊密相連；貪求不知厭足，即使是父母親族也無法互相救濟。太好了，太好了！釋迦牟尼佛（Śākyamuni Buddha），以大方便法門，深厚的慈悲心，能夠在苦惱的眾生之中，以和藹的容顏和美好的儀態，巧妙的智慧，說誠實的話語，向我們昭示未來，救度你們這些眾生。這樣的導師，明智而銳利，在世間極為稀有，非常難得遇到，他深深地憐憫這惡世的眾生，爲了拔除他們的痛苦，使他們得到安穩，進入第一義諦甚深的法性。釋迦牟尼佛經歷了三大阿僧祇劫（asaṃkhya-kalpa，極長的時間單位），爲了你們的緣故，修行難以修行的苦行，以頭佈施，割截耳鼻、手足、肢體，承受各種苦惱，爲了八聖道（指八正道），爲了平等解脫，爲了利益你們。' 『當時，彌勒佛（Maitreya Buddha）這樣開導，安慰無量無邊的眾生，使他們歡喜。那時，眾生的身心純粹是佛法，口中常常宣說佛法，有福德和智慧的人充滿其中，天人和眾神恭敬，信受並且渴求佛法。當時，大導師們各自希望讓他們聽到過去苦惱的事情，又這樣想：『五欲（指色、聲、香、味、觸）是不清凈的，是眾苦的根源。』又能消除憂愁和怨恨，知道苦和樂的法則，都是無常的，為他們宣說：『色、受、想、行、識，都是苦、空、無常、無我。』說這些話的時候，有九十六億人不執著于諸法，煩惱斷盡，心意解脫，證得阿羅漢果（arhat），具足三明六通，具備八種解脫。三十六萬天子、二十萬天女，發起阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心）。天龍八部（deva-nāga-yakṣa-gandharva-asura-garuḍa-kiṃnara-mahoraga）中，有證得須陀洹果（srota-āpanna）的，有種下辟支佛道（pratyekabuddha-mārga）因緣的，有發起無上道心的，數量非常眾多，無法稱量計算。 『那時，彌勒佛與九十六億大比丘眾，以及穰佉王（Rañkha）的八萬四千大臣，
【English Translation】 English version: 'Friends, you do not know how to repay kindness; living in this world of the five turbidities (referring to the turbidity of the age, views, afflictions, beings, and life), you do not know shame; day and night, during the six periods, you continuously commit evil deeds, never knowing satisfaction, purely creating unwholesome karma, the five heinous offenses (referring to killing one's father, killing one's mother, killing an Arhat, shedding the blood of a Buddha, and disrupting the Sangha) are as closely connected as fish scales; seeking without satisfaction, even parents and relatives cannot help each other. Excellent, excellent! Śākyamuni Buddha, with great skillful means and profound compassion, is able to, among suffering beings, with a kind face and beautiful appearance, skillful wisdom, speak truthful words, show us the future, and deliver you all. Such a teacher, with clear and sharp wisdom, is extremely rare in the world, very difficult to encounter, deeply compassionate towards the beings of this evil world, in order to remove their suffering, to bring them peace, and to enter the profound Dharma nature of the ultimate truth. Śākyamuni Buddha, for three great asaṃkhya-kalpas, for your sake, practiced difficult ascetic practices, gave his head in charity, cut off his ears, nose, hands, feet, and limbs, endured all kinds of suffering, for the sake of the Eight Noble Paths (referring to the Noble Eightfold Path), for the sake of equal liberation, for the benefit of you all.' 'At that time, Maitreya Buddha guided and comforted countless beings, causing them to rejoice. At that time, the beings' bodies and minds were purely Dharma, their mouths constantly spoke Dharma, people of merit and wisdom filled the place, gods and humans were respectful, believing and yearning for the Dharma. At that time, the great teachers each wished to let them hear about the past suffering, and thought: 'The five desires (referring to form, sound, smell, taste, and touch) are impure, the root of all suffering.' They were also able to eliminate sorrow and resentment, knowing that the laws of suffering and happiness are impermanent, and spoke to them: 'Form, feeling, perception, volition, and consciousness are all suffering, empty, impermanent, and without self.' When these words were spoken, ninety-six billion people did not cling to phenomena, their afflictions were exhausted, their minds were liberated, they attained the state of Arhat, possessing the three kinds of knowledge and six supernatural powers, and were endowed with the eight liberations. Three hundred and sixty thousand gods and two hundred thousand goddesses generated the mind of anuttarā-samyak-saṃbodhi-citta. Among the eight classes of gods and dragons, some attained the state of srota-āpanna, some planted the seeds for the path of pratyekabuddha-mārga, and some generated the mind of unsurpassed enlightenment, their numbers were very numerous and immeasurable. 'At that time, Maitreya Buddha, with ninety-six billion great Bhikshus, and King Rañkha's eighty-four thousand ministers,
比丘眷屬圍繞，如月天子諸星宿從，出翅頭末城，還花林園重閣講堂。時，閻浮提城邑聚落，小王長者及諸四姓，皆悉來集龍花樹下花林園中。
「爾時，世尊重說四諦、十二因緣，九十四億人得阿羅漢；他方諸天及八部眾六十四億恒河沙人，發阿耨多羅三藐三菩提心，住不退轉。
「第三大會，九十二億人得阿羅漢；三十四億天龍八部發三菩提心。
「時，彌勒佛說四聖諦深妙法輪，度天人已，將諸聲聞弟子、天龍八部一切大眾，入城乞食，無量凈居天眾，恭敬從佛入翅頭未城。當入城時，佛現十八種神足，身下出水，如摩尼珠，化成光臺，照十方界；身上出火，如須彌山，流紫金光；現大滿空，化成琉璃；大復現小，如芥子許，泯然不現；於十方踴，於十方沒，令一切人皆如佛身。種種神力，無量變現，令有緣者皆得解脫。
「釋提桓因三十二輔臣與欲界諸天，梵天王與色界諸天，並天子天女，脫天瓔珞及以天衣而散佛上，時諸天衣化成花蓋；諸天妓樂不鼓自鳴，歌詠佛德；密雨天花、栴檀雜香供養于佛；街巷道陌豎諸幢幡，燒諸名香其煙若云。世尊入城時，大梵天王、釋提桓因，合掌恭敬，以偈贊佛：
「『正遍知者兩足尊， 天人世間無與等， 十力世尊甚希有， 無上
【現代漢語翻譯】 比丘眷屬圍繞著彌勒佛（Maitreya Buddha），如同月亮被眾星環繞，彌勒佛從翅頭末城（Ketumati）出發，返回花林園（Flower Garden）的重閣講堂。當時，閻浮提（Jambudvipa）的城邑聚落，小國王、長者以及各個種姓的人們，都聚集在龍花樹（Naga Flower Tree）下的花林園中。
『那時，世尊（彌勒佛）宣講四聖諦（Four Noble Truths）、十二因緣（Twelve Links of Dependent Origination），有九十四億人證得阿羅漢（Arhat）果位；其他世界的諸天以及天龍八部（Eight Classes of Gods and Demigods）中有六十四億恒河沙數的人，發起阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺之心），住于不退轉的境界。
『第三次法會，有九十二億人證得阿羅漢果位；三十四億天龍八部眾生髮起三菩提心（Bodhi-citta，覺悟之心）。』
『當時，彌勒佛宣講四聖諦的深奧微妙的法輪（Dharma Wheel），度化天人之後，帶領聲聞（Śrāvaka，聽聞佛法而證悟者）弟子、天龍八部一切大眾，進入城中乞食。無量清凈居天（Śuddhāvāsa）的天眾，恭敬地跟隨佛陀進入翅頭末城。當進入城中時，佛陀顯現十八種神足（miraculous powers），身體下方涌出水，如同摩尼寶珠（Mani jewel），化成光明的平臺，照亮十方世界；身體上方涌出火，如同須彌山（Mount Sumeru），流淌著紫金色的光芒；身體變得巨大充滿虛空，又化成琉璃；身體變得極小，如同芥子一般，然後完全消失不見；在十方涌現，又在十方消失，令一切人都如同佛身一般。種種神通力量，無量的變化顯現，令有緣者都得到解脫。
『釋提桓因（Śakra Devānām Indra，帝釋天）的三十二輔臣與欲界諸天，梵天王（Brahmā）與色界諸天，以及天子天女，脫下天上的瓔珞以及天衣，散在佛陀身上，當時諸天衣化成花蓋；諸天的伎樂不敲自鳴，歌頌佛陀的功德；細雨般的天花、栴檀雜香供養佛陀；街巷道路豎立著各種幢幡，燃燒著各種名貴的香，香菸如同雲彩一般。世尊進入城中時，大梵天王、釋提桓因，合掌恭敬，用偈頌讚嘆佛陀：』
『正遍知者兩足尊， 天人世間無與等， 十力世尊甚希有， 無上』
【English Translation】 Surrounded by a retinue of Bhikkhus (monks), like the moon surrounded by stars, Maitreya Buddha (彌勒佛) departed from Ketumati (翅頭末城) and returned to the multi-storied lecture hall in the Flower Garden (花林園). At that time, the cities and villages of Jambudvipa (閻浮提), the petty kings, elders, and people of all four castes, all gathered under the Naga Flower Tree (龍花樹) in the Flower Garden.
『Then, the World Honored One (彌勒佛) expounded the Four Noble Truths (四聖諦) and the Twelve Links of Dependent Origination (十二因緣), and ninety-four billion people attained the state of Arhat (阿羅漢). Sixty-four billion Ganges-sands worth of devas (gods) from other realms and the Eight Classes of Gods and Demigods (天龍八部) generated the mind of Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提心, unsurpassed perfect enlightenment) and dwelt in the state of non-retrogression.』
『At the third great assembly, ninety-two billion people attained the state of Arhat; thirty-four billion of the Eight Classes of Gods and Demigods generated the Bodhi-citta (三菩提心, mind of enlightenment).』
『At that time, Maitreya Buddha expounded the profound and subtle Dharma Wheel (法輪) of the Four Noble Truths, and after liberating the devas and humans, he led the Śrāvaka (聲聞, disciples who attain enlightenment by hearing the Dharma), the Eight Classes of Gods and Demigods, and all the great assembly, into the city to beg for alms. Countless devas from the Pure Abodes (Śuddhāvāsa, 凈居天) respectfully followed the Buddha into Ketumati. As he entered the city, the Buddha manifested eighteen kinds of miraculous powers (神足): water sprang from beneath his body, like Mani jewels (摩尼寶珠), transforming into a platform of light, illuminating the ten directions; fire sprang from above his body, like Mount Sumeru (須彌山), flowing with purple-gold light; his body became vast, filling the void, and transformed into lapis lazuli; his body became extremely small, like a mustard seed, and then completely disappeared; he appeared in the ten directions, and then disappeared in the ten directions, causing everyone to be like the Buddha's body. All kinds of miraculous powers, countless transformations, caused those with affinity to attain liberation.』
『Śakra Devānām Indra (釋提桓因,帝釋天) with his thirty-two ministers and the devas of the desire realm, Brahmā (梵天王) with the devas of the form realm, and the sons and daughters of the gods, took off their heavenly necklaces and heavenly garments and scattered them upon the Buddha. At that time, the heavenly garments transformed into flower canopies; the heavenly music played without being struck, singing the praises of the Buddha's virtues; fine rain of heavenly flowers and sandalwood incense was offered to the Buddha; banners and flags were erected on the streets and roads, and various precious incenses were burned, their smoke like clouds. When the World Honored One entered the city, the Great Brahmā King and Śakra Devānām Indra, with palms joined in reverence, praised the Buddha with verses:』
『The Perfectly Enlightened One, the Honored One with Two Feet, In the world of gods and humans, there is none equal, The World Honored One with Ten Powers is extremely rare, Unsurpassed』
最勝良福田， 其供養者生天上， 未來解脫住涅槃， 稽首無上大精進， 稽首慈心大導師。』
「東方天王提頭賴吒、南方天王毗樓勒叉、西方天王毗留博叉、北方天王毗沙門王，與其眷屬恭敬合掌，以清凈心讚歎世尊：
「『三界無有比， 大悲自莊嚴， 體解第一義。 不見眾生性， 及與諸法相， 同入空寂性， 善住無所有。 雖行大精進， 無為無足跡。 我今稽首禮， 慈心大導師。 眾生不見佛， 長夜受生死， 墜墮三惡道， 及作女人身。 今日佛興世， 拔苦施安樂， 三惡道已少。 女人無諂曲， 皆當得止息。 具足大涅槃， 大悲濟苦者， 施樂故出世。 本為菩薩時， 常施一切樂， 不殺不惱他， 忍心如大地。 我今稽首禮， 忍辱大導師； 我今稽首禮， 慈悲大丈夫。 自免生死苦， 能拔眾生厄； 如火生蓮花， 世間無有比。』
「爾時，世尊次第乞食，將諸比丘還至本處，入深禪定，七日七夜寂然不動。彌勒佛弟子色如天色，普皆端正，厭生老病死，多聞廣學、守護法藏、行於禪定，得離諸欲，如鳥出㲉。
「爾時，
【現代漢語翻譯】 現代漢語譯本 『您是最好的良善福田，供養您的人將往生天上，未來能夠解脫並安住于涅槃（Nirvana，寂滅）。我稽首頂禮無上大精進的佛陀，稽首頂禮具有慈悲心的大導師。』
『東方天王提頭賴吒（Dhṛtarāṣṭra，持國天）、南方天王毗樓勒叉（Virūḍhaka，增長天）、西方天王毗留博叉（Virūpākṣa，廣目天）、北方天王毗沙門王（Vaiśravaṇa，多聞天），和他們的眷屬恭敬合掌，以清凈的心讚歎世尊：
『三界之中沒有誰能與您相比，您以大悲心自我莊嚴，身體力行地理解第一義諦。您不見眾生的自性，以及諸法的表象，一切都同樣進入空寂的本性，善於安住于無所有的境界。雖然您行持大精進，卻無所作為，不留足跡。我今天稽首頂禮，具有慈悲心的大導師。眾生因為看不見佛陀，長久以來在生死輪迴中受苦，墜落到三惡道，甚至轉生為女人身。今天佛陀出世，拔除眾生的痛苦，施予安樂，三惡道眾生已經減少。女人不再有諂媚和虛偽，都將能夠止息煩惱，具足大涅槃。您以大悲心救濟眾生的痛苦，爲了施予安樂而降生於世。您在過去作為菩薩時，常常施予一切安樂，不殺害，不惱亂他人，忍辱之心如同大地一般。我今天稽首頂禮，忍辱的大導師；我今天稽首頂禮，慈悲的大丈夫。您自己解脫了生死之苦，能夠拔除眾生的災難；如同火焰中生出蓮花，世間沒有誰能與您相比。』
『這時，世尊依次乞食，帶領眾比丘回到原來的地方，進入甚深的禪定，七日七夜寂然不動。彌勒佛（Maitreya，未來佛）的弟子們容貌如同天人一般，普遍端正，厭惡生老病死，博聞廣學，守護法藏，修行禪定，得以脫離各種慾望，如同鳥兒破殼而出。
『這時，
【English Translation】 English version 『You are the most excellent field of merit, those who make offerings to you will be reborn in the heavens, and in the future, they will attain liberation and abide in Nirvana (Nirvana, extinction). I bow my head in reverence to the unsurpassed great diligence, I bow my head in reverence to the great compassionate guide.』
『The Eastern Heavenly King Dhṛtarāṣṭra (Dhṛtarāṣṭra, Guardian of the Nation), the Southern Heavenly King Virūḍhaka (Virūḍhaka, Increase), the Western Heavenly King Virūpākṣa (Virūpākṣa, Broad-Eyed), and the Northern Heavenly King Vaiśravaṇa (Vaiśravaṇa, All-Hearing), along with their retinues, respectfully join their palms and praise the World-Honored One with pure hearts:
『In the three realms, there is no one comparable to you, you adorn yourself with great compassion, and you embody the understanding of the ultimate truth. You do not see the self-nature of sentient beings, nor the appearances of all dharmas, everything equally enters the nature of emptiness and tranquility, skillfully abiding in the realm of non-existence. Although you practice great diligence, you are without action and leave no footprints. Today, I bow my head in reverence to the great compassionate guide. Because sentient beings do not see the Buddha, they suffer in the cycle of birth and death for a long time, falling into the three evil paths, and even being reborn as women. Today, the Buddha appears in the world, removing the suffering of sentient beings and bestowing happiness, the beings in the three evil paths have decreased. Women are without flattery and deceit, and they will all be able to cease their afflictions, fully possessing great Nirvana. You alleviate the suffering of sentient beings with great compassion, and you appear in the world to bestow happiness. In the past, when you were a Bodhisattva, you always bestowed all happiness, not killing or harming others, your patience is like the earth. Today, I bow my head in reverence to the patient guide; today, I bow my head in reverence to the compassionate great man. You have freed yourself from the suffering of birth and death, and you are able to remove the calamities of sentient beings; like a lotus flower blooming from fire, there is no one in the world comparable to you.』
『At that time, the World-Honored One begged for food in order, and led the monks back to their original place, entering into deep meditation, remaining silent and unmoving for seven days and seven nights. The disciples of Maitreya (Maitreya, the future Buddha) had appearances like those of heavenly beings, universally upright, detesting birth, old age, sickness, and death, widely learned, guarding the Dharma treasury, practicing meditation, and able to be free from all desires, like birds breaking out of their shells.
『At that time,
釋提桓因與欲界諸天子，歡喜踴躍，復說偈言：
「『世間所歸大導師， 慧眼明凈見十方； 智力功德勝諸天， 名義具足福眾生。 愿為我等群萌類， 將諸弟子詣彼山； 供養無惱釋迦師， 頭陀第一大弟子。 我等應得見過佛， 所著袈裟聞遺法； 懺悔前身濁惡劫， 不善惡業得清凈。』
「爾時，彌勒佛與娑婆世界前身剛強眾生及諸大弟子，俱往耆阇崛山。到山下已，安詳徐步，登狼跡山。到山頂已，舉足大指躡于山根，是時大地十八相動。既至山頂，彌勒以手兩向擘山，如轉輪王開大城門。
「爾時，梵王持天香油灌摩訶迦葉頂，油灌身已，擊大楗椎，吹大法蠡。摩訶迦葉即從滅盡定覺，齊整衣服，偏袒右肩，右膝著地，長跪合掌，持釋迦牟尼佛僧伽梨，授與彌勒而作是言：『大師釋迦牟尼多陀阿伽度、阿羅訶、三藐三佛陀，臨涅槃時，以此法衣付囑於我，令奉世尊。』
「時，諸大眾各白佛言：『云何今日此山頂上有人頭蟲，短小丑陋，著沙門服，而能禮拜恭敬世尊？』
「時，彌勒佛訶諸大弟子，莫輕此人，而說偈言：
「『孔雀有好色， 鷹鶻鷂所食； 白象無量力， 師子子雖小， 撮食如塵土； 大龍身無量
【現代漢語翻譯】 現代漢語譯本： 釋提桓因（Śakro devānām indraḥ，欲界諸天之主）與欲界諸天子，歡喜踴躍，又說了偈語： 『世間所歸依的大導師，以明凈的慧眼照見十方； 智慧力量和功德勝過諸天，名聲和意義都具備，為眾生帶來福祉。 愿您爲了我們這些群萌眾生，帶領您的弟子們前往那座山； 供養沒有煩惱的釋迦牟尼佛（Śākyamuni），以及頭陀行第一的大弟子（指摩訶迦葉，Mahākāśyapa）。 我們應當能夠見到佛陀，見到他所穿的袈裟，聽聞他遺留下來的佛法； 懺悔前世污濁罪惡的劫數，使不善的惡業得以清凈。』
這時，彌勒佛（Maitreya）與娑婆世界前世剛強的眾生以及各位大弟子，一同前往耆阇崛山（Gṛdhrakūṭa）。到達山下後，安詳地慢慢行走，登上狼跡山。到達山頂后，抬起腳的大拇指踩在山根上，這時大地發生了十八種震動。到達山頂后，彌勒用手向兩邊分開山，就像轉輪聖王打開大城門一樣。
這時，梵王（Brahmā）拿著天上的香油灌注在摩訶迦葉（Mahākāśyapa）的頭頂，油灌滿全身後，敲擊大法椎，吹響大法螺。摩訶迦葉立即從滅盡定中醒來，整理好衣服，袒露右肩，右膝跪地，長跪合掌，拿著釋迦牟尼佛（Śākyamuni）的僧伽梨（saṃghāṭī，袈裟），交給彌勒佛（Maitreya），並說道：『大師釋迦牟尼多陀阿伽度（Tathāgata）、阿羅訶（Arhat）、三藐三佛陀（Samyaksaṃbuddha），臨涅槃時，將這件法衣囑託給我，讓我奉獻給世尊。』
當時，各位大眾各自對佛說：『為什麼今天這座山頂上會有這樣一個人，頭小身短，醜陋不堪，穿著沙門的衣服，卻能夠禮拜恭敬世尊呢？』
這時，彌勒佛（Maitreya）呵斥各位大弟子，不要輕視這個人，並說了偈語： 『孔雀雖然有美麗的羽毛，卻會被老鷹和鷂鷹所捕食； 白象雖然有無量的力量，師子的幼子雖然弱小， 也能像撮取塵土一樣地吞食；大龍的身體雖然巨大』
【English Translation】 English version: Śakro devānām indraḥ (釋提桓因, the lord of the gods in the desire realm) and the gods of the desire realm, rejoicing and leaping with joy, spoke again in verse: 『The great teacher to whom the world turns, with clear wisdom eyes sees the ten directions; Wisdom, strength, and merit surpass all the gods, name and meaning are complete, bringing blessings to sentient beings. May you, for the sake of us, these multitudes of beings, lead your disciples to that mountain; To make offerings to the untroubled Śākyamuni (釋迦牟尼佛), and the foremost of the ascetics, the great disciple (referring to Mahākāśyapa, 摩訶迦葉). We should be able to see the Buddha, see the kāṣāya he wears, and hear the Dharma he left behind; Repent for the defiled and evil kalpas of past lives, so that unwholesome evil karma may be purified.』
At that time, Maitreya (彌勒佛) together with the beings of the Sahā world who were stubborn in previous lives, and all the great disciples, went to Gṛdhrakūṭa Mountain (耆阇崛山). Having arrived at the foot of the mountain, they walked slowly and peacefully, ascending Wolf Track Mountain. Having reached the summit, he lifted the big toe of his foot and stepped on the root of the mountain, at which time the earth shook in eighteen ways. Having reached the summit, Maitreya split the mountain in two with his hands, like a Chakravartin king opening the gates of a great city.
At that time, Brahmā (梵王) held heavenly fragrant oil and poured it on the crown of Mahākāśyapa's (摩訶迦葉) head. After the oil had covered his body, he struck the great kanthā and blew the great Dharma conch. Mahākāśyapa immediately awoke from the Samādhi of Cessation, tidied his robes, bared his right shoulder, knelt on his right knee, prostrated with palms together, and holding Śākyamuni Buddha's (釋迦牟尼佛) saṃghāṭī (僧伽梨, robe), gave it to Maitreya (彌勒佛), saying: 『The great teacher Śākyamuni Tathāgata (多陀阿伽度), Arhat (阿羅訶), Samyaksaṃbuddha (三藐三佛陀), at the time of his Parinirvana, entrusted this Dharma robe to me, instructing me to offer it to the World Honored One.』
At that time, the great assembly each said to the Buddha: 『Why is it that today on this mountain top there is a person with a small head and body, ugly and unsightly, wearing the robes of a śrāmaṇa, who is able to bow and pay homage to the World Honored One?』
At that time, Maitreya Buddha (彌勒佛) rebuked the great disciples, telling them not to despise this person, and spoke in verse: 『The peacock has beautiful feathers, but is eaten by hawks and falcons; The white elephant has immeasurable strength, but the lion's cub, though small, Can devour it like scooping up dust; the great dragon's body is immense』
， 金翅鳥所搏； 人身雖長大， 肥白端正好； 七寶瓶盛糞， 污穢不可堪。 此人雖短小， 智慧如練金； 煩惱習久盡， 生死苦無餘， 護法故住此。 常行頭陀事， 天人中最勝， 苦行無與等。 牟尼兩足尊， 遣來至我所， 汝等當一心， 合掌恭敬禮。』
「說是偈已，告諸比丘：『釋迦牟尼世尊，於五濁惡世教化眾生，千二百五十弟子中，頭陀第一，身體金色，舍金色婦，出家學道，晝夜精進，如救頭然，慈愍貧苦下賤眾生，恒福度之，為法住世，摩訶迦葉者，此人是也。』說此語已，一切大眾悉為作禮。
「爾時，彌勒持釋迦牟尼佛僧伽梨，覆右手不遍才掩兩指，復覆左手亦掩兩指；諸人怪嘆：『先佛卑小，皆由眾生貪濁憍慢之所致耳。』告摩訶迦葉言：『汝可現神足，並說過去佛所有經法。』
「爾時，摩訶迦葉踴身虛空，作十八變，或現大身滿虛空中；大復現小如葶藶子，小復現大；身上出水，身下出火；履地如水，履水如地，坐臥空中，身不陷墜；東踴西沒，西踴東沒，南踴北沒，北踴南沒，邊踴中沒，中踴邊沒，上踴下沒，下踴上沒；于虛空中，化作琉璃窟；承佛神力，以梵音聲，說釋迦牟尼佛十二部經。
【現代漢語翻譯】 現代漢語譯本 『如同金翅鳥所搏擊的對象一般；有的人身軀雖然高大， 肥胖白皙，相貌端正美好；卻像用七寶瓶盛裝糞便一樣， 污穢不堪。有的人雖然身材短小， 但智慧卻像精煉過的黃金一樣純粹；煩惱和習氣早已斷盡， 生死之苦也已徹底消除，因為護持佛法才住留於世。 他經常奉行頭陀苦行，在天人之中最為殊勝， 苦行之功無人能及。釋迦牟尼（Sakyamuni）兩足尊， 派遣他來到我這裡，你們應當一心一意， 合掌恭敬地禮拜。』
『說完這偈語后，彌勒（Maitreya）告訴眾位比丘：『釋迦牟尼世尊（Sakyamuni），在這五濁惡世教化眾生，他的一千二百五十位弟子中，摩訶迦葉（Mahakasyapa）是頭陀行第一，身體呈現金色，捨棄了金色的妻子，出家修道，日夜精進，如同救火一般緊迫，慈悲憐憫貧苦的眾生，恒常賜予他們福報並救度他們，爲了佛法而住世，這位摩訶迦葉（Mahakasyapa），就是此人。』說完這些話后，所有大眾都向他行禮。
『當時，彌勒（Maitreya）拿著釋迦牟尼佛（Sakyamuni）的僧伽梨（Samghati，袈裟），覆蓋右手卻不能完全遮蓋，只能遮住兩根手指，再覆蓋左手也只能遮住兩根手指；眾人都感到奇怪和驚歎：『過去諸佛的身形如此矮小，都是因為眾生貪婪污濁和驕慢自大的緣故啊。』彌勒（Maitreya）告訴摩訶迦葉（Mahakasyapa）說：『你可以展現你的神通，並且宣說過去諸佛所有的經法。』
『當時，摩訶迦葉（Mahakasyapa）騰身飛向虛空，展現了十八種變化，有時顯現巨大的身軀充滿整個虛空；巨大之後又顯現渺小如葶藶子，渺小之後又顯現巨大；身上放出水，身下放出火；在地上行走如同在水上行走，在水上行走如同在地上行走，在空中或坐或臥，身體不會陷落墜地；從東方騰起在西方消失，從西方騰起在東方消失，從南方騰起在北方消失，從北方騰起在南方消失，從邊緣騰起在中央消失，從中央騰起在邊緣消失，從上方騰起在下方消失，從下方騰起在上方消失；在虛空中，變化出一個琉璃窟；憑藉佛的神力，用梵音宣說釋迦牟尼佛（Sakyamuni）的十二部經。
【English Translation】 English version 『Like that which is seized by the Garuda (golden-winged bird); though a person's body may be large, Fat, white, upright, and handsome; it is like a seven-jeweled vase filled with dung, Unclean and unbearable. Though this person may be short and small, His wisdom is like refined gold; afflictions and habits are long exhausted, The suffering of birth and death is completely gone, he dwells here to protect the Dharma. He constantly practices asceticism (dhuta), he is the most excellent among gods and humans, His ascetic practices are unmatched. Sakyamuni (the Muni, honored in both feet), Sent him to me, you should be of one mind, Join your palms and respectfully bow.』
『Having spoken this verse, Maitreya (the future Buddha) told the bhiksus (monks): 『Sakyamuni, the World Honored One (Sakyamuni), teaches sentient beings in this evil world of the five defilements. Among his 1,250 disciples, Mahakasyapa (the foremost in ascetic practices) is the foremost in ascetic practices, his body is golden, he abandoned his golden wife, left home to study the Way, day and night he is diligent, as if saving his own head from burning, he is compassionate to the poor and suffering sentient beings, constantly bestowing blessings and delivering them, he dwells in the world for the sake of the Dharma, this Mahakasyapa (the foremost in ascetic practices), is this person.』 Having spoken these words, the entire assembly all bowed to him.
『At that time, Maitreya (the future Buddha) held Sakyamuni Buddha's (Sakyamuni) sanghati (monk's outer robe), covering his right hand, but it did not completely cover it, only covering two fingers, and again covering his left hand, it also only covered two fingers; the people were surprised and exclaimed: 『The bodies of the Buddhas of the past were so small, all due to the greed, turbidity, and arrogance of sentient beings.』 Maitreya (the future Buddha) told Mahakasyapa (the foremost in ascetic practices): 『You may manifest your supernatural powers, and speak of all the sutras and dharmas of the Buddhas of the past.』
『At that time, Mahakasyapa (the foremost in ascetic practices) leaped into the sky, performing the eighteen transformations, sometimes manifesting a large body filling the entire sky; after being large, he again manifested as small as a mustard seed, after being small, he again manifested as large; from his body came water, from below his body came fire; walking on the ground as if on water, walking on water as if on ground, sitting or lying in the air, his body did not sink or fall; rising from the east and disappearing in the west, rising from the west and disappearing in the east, rising from the south and disappearing in the north, rising from the north and disappearing in the south, rising from the edge and disappearing in the center, rising from the center and disappearing in the edge, rising from above and disappearing below, rising from below and disappearing above; in the empty sky, he transformed a crystal cave; relying on the Buddha's spiritual power, with a Brahma sound, he spoke the twelve divisions of the Sakyamuni Buddha's (Sakyamuni) teachings.
大眾聞已，怪未曾有。八十億人遠塵離垢，于諸法中不受諸法，得阿羅漢；無數天人發菩提心，繞佛三匝，還從空下，為佛作禮，說有為法皆悉無常。辭佛而退，還耆阇崛山，本所住處；身上出火，入般涅槃。收身舍利，山頂起塔。
「彌勒佛嘆言：『大迦葉比丘，是釋迦牟尼佛于大眾中，常所讚歎頭陀第一，通達禪定解脫三昧，是人雖有大神力而無高心，能令眾生得大歡喜，常愍下賤貧苦眾生。』
「彌勒佛嘆大迦葉骨身言：『善哉！大神德！釋師子大弟子大迦葉！于彼惡世能修其心。』
「爾時，摩訶迦葉骨身即說偈言：
「『頭陀是寶藏， 持戒為甘露。 能行頭陀者， 必至不死地。 持戒得生天， 及與涅槃樂。』
「說此偈已，如琉璃水，還入塔中。」
「爾時，說法之處，廣八十由旬，長百由旬；其中人眾，若坐若立，若近若遠，各見佛在其前獨為說法。
「彌勒佛住世六萬億歲，憐愍眾生故，令得法眼；滅度之後，諸天世人，阇維佛身，時轉輪王收取捨利，於四天下，各起八萬四千塔；正法住世六萬歲，像法二萬歲。汝等宜應勤加精進，發清凈心，起諸善業，得見世間燈明彌勒佛身必無疑也。」
佛說語已，尊者舍利弗、尊者阿難，即
【現代漢語翻譯】 現代漢語譯本 大眾聽聞后，都感到驚異，前所未有。八十億人遠離塵垢，在一切法中不執著于任何法，證得阿羅漢果位（A luo han guo wei）；無數天人發起菩提心（Pu ti xin），繞佛三圈，然後從空中下來，向佛作禮，說一切有為法都是無常的。然後告別佛陀退去，回到耆阇崛山（Qi she jue shan），他們原本居住的地方；大迦葉（Da jia ye）身上發出火焰，進入般涅槃（Ban nie pan）。人們收集他的舍利，在山頂建造佛塔。 彌勒佛（Mi le fo）讚歎說：『大迦葉比丘（Da jia ye bi qiu），是釋迦牟尼佛（Shi jia mou ni fo）在大眾中經常讚歎的頭陀第一（Tou tuo di yi），通達禪定解脫三昧（Chan ding jie tuo san mei），這個人雖然有大神力卻沒有高傲之心，能讓眾生得到大歡喜，經常憐憫貧苦的眾生。』 彌勒佛（Mi le fo）讚歎大迦葉（Da jia ye）的骨身說：『善哉！大神德！釋迦獅子（Shi jia shi zi）的大弟子大迦葉（Da jia ye）！在那個惡世能夠修持自己的心。』 這時，摩訶迦葉（Mo he jia ye）的骨身就說了偈語： 『頭陀是寶藏， 持戒為甘露。 能行頭陀者， 必至不死地。 持戒得生天， 及與涅槃樂。』 說完這偈語后，像琉璃水一樣，又回到塔中。 這時，說法的地方，寬八十由旬（You xun），長一百由旬（You xun）；其中的人眾，或坐或立，或近或遠，都各自看見佛在他們面前獨自說法。 彌勒佛（Mi le fo）住世六萬億歲，因為憐憫眾生的緣故，使他們得到法眼；滅度之後，諸天世人，荼毗佛身，當時轉輪王（Zhuan lun wang）收取捨利，在四天下（Si tian xia），各建造八萬四千座塔；正法住世六萬年，像法二萬年。你們應該勤加精進，發起清凈心，行持各種善業，得見世間燈明彌勒佛（Deng ming Mi le fo）的身相必定沒有疑問。』 佛說完這些話后，尊者舍利弗（Zun zhe She li fu）、尊者阿難（Zun zhe A nan），就……
【English Translation】 English version Having heard this, the assembly marveled at what they had never experienced before. Eighty billion people were cleansed of dust and defilements, not grasping at any dharmas within all dharmas, and attained the state of Arhat (A luo han guo wei); countless devas and humans aroused the Bodhi mind (Pu ti xin), circumambulated the Buddha three times, and then descended from the sky, prostrating before the Buddha, saying that all conditioned dharmas are impermanent. They then took their leave from the Buddha and returned to Mount Gridhrakuta (Qi she jue shan), their original dwelling place; Mahakashyapa (Da jia ye)'s body emitted flames and entered Parinirvana (Ban nie pan). People collected his relics and built a stupa on the mountain peak. Maitreya Buddha (Mi le fo) exclaimed: 'Bhikkhu Mahakashyapa (Da jia ye bi qiu) is the foremost among ascetics, constantly praised by Shakyamuni Buddha (Shi jia mou ni fo) in the assembly, mastering the samadhi of meditative concentration and liberation (Chan ding jie tuo san mei). Although this person possesses great spiritual power, he has no arrogance and can bring great joy to sentient beings, always compassionate towards the poor and suffering.' Maitreya Buddha (Mi le fo) praised the skeletal remains of Mahakashyapa (Da jia ye), saying: 'Excellent! Great spiritual virtue! Great disciple Mahakashyapa (Da jia ye) of the Shakya Lion (Shi jia shi zi)! In that evil age, he was able to cultivate his mind.' At that time, the skeletal remains of Mahakashyapa (Mo he jia ye) spoke the following verse: 'Asceticism is a treasure trove, Holding precepts is like sweet dew. Those who practice asceticism, Will surely reach the land of immortality. Holding precepts leads to rebirth in the heavens, And the joy of Nirvana.' After speaking this verse, like crystal-clear water, it returned into the stupa. At that time, the place where the Dharma was being preached was eighty yojanas (You xun) wide and one hundred yojanas (You xun) long; the people within it, whether sitting or standing, near or far, each saw the Buddha individually preaching the Dharma before them. Maitreya Buddha (Mi le fo) will abide in the world for six hundred trillion years, out of compassion for sentient beings, enabling them to attain the Dharma eye; after his Parinirvana, devas and humans will cremate the Buddha's body, and at that time, the Chakravartin King (Zhuan lun wang) will collect the relics and build eighty-four thousand stupas in each of the four continents (Si tian xia); the Proper Dharma will abide in the world for sixty thousand years, and the Semblance Dharma for twenty thousand years. You should diligently strive, arouse a pure mind, perform various virtuous deeds, and there will be no doubt that you will see the body of Dipankara Maitreya Buddha (Deng ming Mi le fo) in the world.' After the Buddha spoke these words, Venerable Shariputra (Zun zhe She li fu), Venerable Ananda (Zun zhe A nan), then...
從座起，為佛作禮，胡跪合掌，白佛言：「世尊！當何名斯經？云何奉持之？」
佛告阿難：「汝好憶持，普為天人分別演說，莫作最後斷法人耶。此法之要，名一切眾生斷五逆種，凈除業障、報障、煩惱障，修習慈心與彌勒共行，如是受持；亦名一切眾生得聞彌勒佛名，必免五濁世，不墮惡道經，如是受持；亦名破惡口業，心如蓮花，定見彌勒佛經，如是受持；亦名慈心不殺、不食肉經，如是受持；亦名釋迦牟尼佛以衣為信經，如是受持；亦名若有聞佛名，決定得免八難經，如是受持；亦名彌勒成佛經，如是受持。」
佛告舍利弗：「佛滅度后，比丘、比丘尼、優婆塞、優婆夷、天龍八部鬼神等，得聞此經，受持、讀誦、禮拜、供養，恭敬法師，破一切業障、報障、煩惱障，得見彌勒及賢劫千佛，三種菩提隨愿成就，不受女人身，正見出家，得大解脫。」
說是語已，時諸大眾聞佛所說，皆大歡喜，禮佛而退。
佛說彌勒大成佛經
【現代漢語翻譯】 現代漢語譯本：當時，有一位從座位上站起來，向佛陀行禮，以右膝著地，合起手掌，對佛說：『世尊！這部經應當叫什麼名字？我們應該如何奉行和受持它呢？』 佛陀告訴阿難（Ananda）：『你要好好記住，普遍地為天人和世人分別解說這部經，不要成為斷絕佛法的最後一人。這部經的要義，名為一切眾生斷五逆種（destroying the seeds of the five heinous crimes for all beings），清凈消除業障（karmic obstacles）、報障（retributional obstacles）、煩惱障（afflictive obstacles），修習慈悲心與彌勒（Maitreya）一同修行，就這樣受持；也名為一切眾生得聞彌勒佛名，必定免除五濁世（the five defilements），不墮入惡道的經，就這樣受持；也名為破除惡口業，心如蓮花般清凈，必定能見到彌勒佛的經，就這樣受持；也名為慈心不殺生、不吃肉的經，就這樣受持；也名為釋迦牟尼佛（Sakyamuni Buddha）以袈裟為信物的經，就這樣受持；也名為若有人聽聞佛名，必定能免除八難（the eight difficulties）的經，就這樣受持；也名為彌勒成佛的經，就這樣受持。』 佛陀告訴舍利弗（Sariputra）：『佛陀滅度后，比丘（bhikshus，monks）、比丘尼（bhikshunis，nuns）、優婆塞（upasakas，male lay devotees）、優婆夷（upasikas，female lay devotees）、天龍八部（the eight classes of gods and demigods）、鬼神等，如果能聽聞此經，受持、讀誦、禮拜、供養，恭敬法師，就能破除一切業障、報障、煩惱障，得見彌勒以及賢劫千佛（the thousand Buddhas of the Bhadrakalpa），三種菩提（three kinds of enlightenment）隨愿成就，不受女人身，以正見出家，得到大解脫。』 說完這些話后，當時的大眾聽聞佛陀所說，都非常歡喜，向佛陀行禮後退下。 佛說彌勒大成佛經
【English Translation】 English version: Then, one person rose from their seat, bowed to the Buddha, knelt on their right knee, joined their palms, and said to the Buddha: 'World Honored One! What should this sutra be called? How should we uphold and practice it?' The Buddha told Ananda: 'You should remember it well, and universally explain this sutra separately for gods and humans, do not become the last person to cut off the Dharma. The essence of this Dharma is named 'Destroying the seeds of the five heinous crimes for all beings', purifying and eliminating karmic obstacles, retributional obstacles, afflictive obstacles, cultivating loving-kindness and practicing together with Maitreya, thus uphold it; it is also named 'All beings who hear the name of Maitreya Buddha will surely be spared from the five defilements and will not fall into evil paths', thus uphold it; it is also named 'Breaking evil speech karma, with a mind as pure as a lotus flower, one will surely see Maitreya Buddha', thus uphold it; it is also named 'The sutra of loving-kindness, not killing, and not eating meat', thus uphold it; it is also named 'Sakyamuni Buddha using his robe as a token of faith', thus uphold it; it is also named 'If anyone hears the name of the Buddha, they will surely be spared from the eight difficulties', thus uphold it; it is also named 'The sutra of Maitreya becoming a Buddha', thus uphold it.' The Buddha told Sariputra: 'After the Buddha's Parinirvana, if bhikshus (monks), bhikshunis (nuns), upasakas (male lay devotees), upasikas (female lay devotees), the eight classes of gods and demigods, ghosts, and spirits can hear this sutra, uphold, recite, prostrate, make offerings, and respect the Dharma teachers, they will break all karmic obstacles, retributional obstacles, afflictive obstacles, see Maitreya and the thousand Buddhas of the Bhadrakalpa, the three kinds of enlightenment will be achieved according to their wishes, they will not receive a female body, ordain with right view, and attain great liberation.' After saying these words, the assembly at that time heard what the Buddha said, and they were all very happy, bowed to the Buddha, and withdrew. The Sutra of Maitreya's Great Accomplishment of Buddhahood Spoken by the Buddha