T38n1771_彌勒經游意
大正藏第 38 冊 No. 1771 彌勒經游意
No. 1771 [cf. No. 452]
彌勒經游意
有十重。
第一序王 第二釋名 第三辨經宗體 第四論因果 第五齣世久遠 第六論成道真應 第七辨三會人多少 第八論與釋迦同時涅槃 第九明教大小 第十雜料簡
第一序王
諸佛出世大事因緣故。居初發心不足之地。專覺無所得大乘修諸萬行故。或上兜率。為諸天子。說般若波羅蜜。或五十六億七千萬歲時。下閻浮提。乃成種覺。故前佛后八相成道。紹位紹尊。皆是一生補處。故前記釋迦。次授彌勒。明此菩薩功等十地。德成高行。逾三忍之上忍。方當改斯穢土。為彼凈國。人壽即八萬四千由旬。田即一種七獲。況乃名華軟草浮空滿地。寶藏神殊盈瞿逸陷。三會說法。道掛天人。一切名字悟無生忍也。
第二釋名
此經若存胡音。應言佛陀般遮阿那羅彌勒菩薩耨多羅修摩兜率陀提婆修多羅。漢言覺者說觀慈氏大心眾生上生知足天經也。今簡異名不同。一名毗留。亦名阇那迦。此云成。佛陀此云覺者知者見者等也。三藏云清凈覺也。修多羅亦云修妒路修吒羅修林嵐。異名有四。三藏云。修多闌多含五異名之。今上下生兩經。舉胡
【現代漢語翻譯】 現代漢語譯本： 大正藏第 38 冊 No. 1771 彌勒經游意
No. 1771 [cf. No. 452]
彌勒經游意
有十重意義。
第一，序王；第二，釋名；第三，辨經宗體；第四，論因果；第五，出世久遠；第六，論成道真應；第七，辨三會人多少；第八，論與釋迦同時涅槃；第九，明教大小；第十，雜料簡。
第一，序王
諸佛出世是因為有重大的因緣。因為安住于最初發心還不足的地位，專心覺悟無所得的大乘，修持各種萬行，所以或者上升到兜率天（Tushita Heaven），為諸天子宣說般若波羅蜜（Prajnaparamita）。或者在五十六億七千萬歲時，下生到閻浮提（Jambudvipa），最終成就佛果。所以前佛后佛都以八相成道，繼承佛位，繼承尊位，都是一生補處菩薩。所以前有釋迦（Sakyamuni）佛授記，其次是彌勒（Maitreya）菩薩。說明這位菩薩的功德等同於十地菩薩，德行成就了高尚的品行，超越了三忍之上的上忍，才能夠改變這片穢土，成為清凈的佛國。那時的人壽有八萬四千由旬（Yojana），田地一年可以有七次收成。更何況名貴的鮮花、柔軟的青草漂浮在空中，遍佈大地，寶藏的神奇之處充滿了瞿逸陷（瞿逸陷，具體含義待考）。三次法會說法，佛法傳遍天人和人間。一切名字都領悟了無生法忍。
第二，釋名
這部經如果保留胡語發音，應該說成佛陀般遮阿那羅彌勒菩薩耨多羅修摩兜率陀提婆修多羅。翻譯成漢語就是覺者說觀慈氏大心眾生上生知足天經。現在簡要說明不同的名稱。一個名字是毗留，也叫阇那迦，意思是『成』。佛陀的意思是覺者、知者、見者等等。三藏（Tripitaka）中說的是清凈覺。修多羅（Sutra）也叫修妒路、修吒羅、修林嵐，有四個不同的名稱。三藏中說，修多闌多包含了五個不同的名稱。現在《上生經》和《下生經》都採用了胡語的名稱。
【English Translation】 English version: Taisho Tripitaka Volume 38, No. 1771, Commentary on the Maitreya Sutra
No. 1771 [cf. No. 452]
Commentary on the Maitreya Sutra
There are ten important aspects.
First, Preface of the King; Second, Explanation of the Name; Third, Distinguishing the Doctrine and Essence of the Sutra; Fourth, Discussion of Cause and Effect; Fifth, the Remoteness of Appearance in the World; Sixth, Discussion of True and Manifested Enlightenment; Seventh, Distinguishing the Number of People in the Three Assemblies; Eighth, Discussion of Nirvana at the Same Time as Sakyamuni; Ninth, Clarifying the Size of the Teaching; Tenth, Miscellaneous Brief Examinations.
First, Preface of the King
The Buddhas appear in the world because of great causes and conditions. Because they dwell in the position where the initial aspiration is not yet complete, they single-mindedly awaken to the unattainable Mahayana, and cultivate all kinds of practices. Therefore, they either ascend to Tushita Heaven, to expound the Prajnaparamita to the gods. Or, after fifty-six billion seven hundred million years, they descend to Jambudvipa, and finally attain Buddhahood. Therefore, the Buddhas, both past and future, all attain enlightenment through the eight aspects, inherit the Buddha's position, and inherit the honored position, all being Bodhisattvas destined for Buddhahood in their next life. Therefore, Sakyamuni Buddha prophesied first, and then Maitreya Bodhisattva. This explains that the merits of this Bodhisattva are equal to those of the Ten Bhumis, and his virtuous conduct has achieved noble qualities, surpassing the highest forbearance above the three forbearances, so that he can transform this impure land into a pure Buddha-land. At that time, people's lifespan will be eighty-four thousand yojanas, and the fields will yield seven harvests a year. Moreover, precious flowers and soft grass will float in the air, covering the ground, and the miraculous treasures will fill the '瞿逸陷' (瞿逸陷, specific meaning to be researched). The three Dharma assemblies will spread the Dharma to gods and humans. All names realize the 'unborn forbearance'.
Second, Explanation of the Name
If this sutra retains its original Hu (non-Chinese) pronunciation, it should be called 'Buddha pañca anāro Maitreya Bodhisattva nūttaro śūmo Tushita deva sutra'. Translated into Chinese, it is 'The Sutra Spoken by the Awakened One on the Ascent to Tushita Heaven by the Compassionate-Hearted Beings'. Now, a brief explanation of the different names. One name is '毗留' (Píliú), also called '阇那迦' (Shénàjiā), which means 'accomplishment'. 'Buddha' means 'awakened one', 'knower', 'seer', etc. The Tripitaka says it means 'pure awakening'. 'Sutra' is also called '修妒路' (Xiūdùlù), '修吒羅' (Xiūzhàluó), '修林嵐' (Xiūlínlán), with four different names. The Tripitaka says that '修多闌多' (xiūduōlánduō) contains five different names. Now, both the 'Upper Life Sutra' and the 'Lower Life Sutra' use the Hu name.
漢兩音與人法二種。因經明以爾者修行之人。皆是前生後生人得成佛故也。次簡阿逸多與彌勒。阿逸多此云無能勝。故凈土經云莫能勝也。彌勒者。亦彌帝禮。或名彌帝隸迦也。婆修密經亦言和修密經。云阿羅彌勒也。皆云觀慈氏。但相傳。或云阿逸多是名彌勒是性。或云阿逸多是性彌勒是名。兩釋未詳取捨也。皆人曩劫行慈。久習慈因。修慈以立為名。舉德標人。故言慈氏。故釋論云。阿難問佛。何因緣故。得彌勒字。佛答。過去久遠。于閻浮提中。有一佛出世。名曰弗沙佛。彼時有國王。名曇摩留枝。往佛所時。見一比丘。入慈心三昧。形身安靜。放大光明。王見則問佛。此比丘。入何三昧。光明乃爾。佛答王云。此比丘。入慈心三昧。王聞此語。信增欽仰言。此慈心定魏魏乃爾。我亦修習此慈心三昧。爾時。曇摩留枝王。今彌勒是。於世則發此慈心。自此以來。常字彌勒。久習性故。至成佛時。猶名慈氏。如然燈佛。生時。一切身邊如燈故。名然燈佛。初本乞油供養諸比丘因緣。名為目然燈。亦名錠光佛。如聲類書云。有足名錠。無足目鐙也。賢愚經十二捲雲。彌勒生在波羅捺國劫波利村輔相之家。初生有三十二相。身紫磨黃金色。姿容挺特。輔相歡喜。召相師相之。相師善。因爾立名。則問兒生時凡有何相。
【現代漢語翻譯】 現代漢語譯本： 『漢兩音』指的是『漢』字的兩種讀音，與『人法二種』有關。因為經書中明確指出，通過這種方式修行的人，都是前生後生的人，最終能夠成佛。接下來區分『阿逸多』（Ajita，意為無能勝）與『彌勒』（Maitreya）。『阿逸多』翻譯成漢語就是『無能勝』。所以《凈土經》中說『莫能勝也』。『彌勒』，也寫作『彌帝禮』，或者『彌帝隸迦』。在《婆修密經》（Vasumitra Sutra）中也說『和修密經』，指的是『阿羅彌勒』。這些都指的是觀察慈氏（Maitreya）。但是相傳，有人說『阿逸多』是名，『彌勒』是性；也有人說『阿逸多』是性，『彌勒』是名。這兩種解釋還沒有詳細考證取捨。他們都是過去世修行慈心，長期修習慈心的因緣，通過修慈來立名，用美德來標榜人，所以稱為『慈氏』。因此《釋論》中說，阿難（Ananda）問佛，因為什麼因緣，得到『彌勒』這個名字？佛回答說，過去很久以前，在閻浮提（Jambudvipa，我們所居住的這個世界）中，有一尊佛出世，名叫弗沙佛（Phussa Buddha）。當時有一位國王，名叫曇摩留枝（Dharmaruchi），去拜訪佛的時候，看到一位比丘（bhiksu，出家修行的男子）進入慈心三昧（慈心禪定），身形安靜，放出大光明。國王看到后就問佛，這位比丘進入了什麼三昧，光明如此強烈？佛回答國王說，這位比丘進入了慈心三昧。國王聽到這些話，信心增加，欽佩仰慕地說，這個慈心禪定真是偉大啊！我也要修習這個慈心三昧。當時，這位曇摩留枝王，就是現在的彌勒。他在當時就發起了這個慈心，從那以後，常常被稱為彌勒。因為長期修習的緣故，直到成佛的時候，仍然被稱為慈氏。就像然燈佛（Dipankara Buddha），出生的時候，一切身邊都像燈一樣明亮，所以名叫然燈佛。最初是因為乞討油來供養各位比丘的因緣，被稱為目然燈，也叫錠光佛。就像《聲類書》中說，有腳的叫做『錠』，沒有腳的叫做『鐙』。《賢愚經》第十二卷中說，彌勒出生在波羅捺國（Varanasi）劫波利村（Kapilavastu）輔相（大臣）的家中。初生時有三十二相，身體是紫磨黃金色，姿容挺拔特出，輔相非常歡喜，召集相師來為他看相。相師非常擅長，因此就為他立名。就問（輔相）孩子出生時有什麼特別的相。
【English Translation】 English version: 『Han Liang Yin』 refers to the two pronunciations of the character 『Han』, which are related to the 『two kinds of people and Dharma』. Because the sutras clearly state that those who practice in this way are people of both previous and future lives, and they will eventually attain Buddhahood. Next, distinguish between 『Ajita』 (meaning invincible) and 『Maitreya』. 『Ajita』 translates to 『invincible』 in Chinese. Therefore, the 『Pure Land Sutra』 says 『none can surpass him』. 『Maitreya』 is also written as 『Midi Li』 or 『Midi Lika』. In the 『Vasumitra Sutra』, it is also said 『He Xiu Mi Sutra』, referring to 『Arhat Maitreya』. These all refer to observing Maitreya. However, it is traditionally said that 『Ajita』 is the name, and 『Maitreya』 is the nature; others say that 『Ajita』 is the nature, and 『Maitreya』 is the name. These two explanations have not been thoroughly investigated and decided upon. They all practiced loving-kindness in past lives, and have long cultivated the causes of loving-kindness. They established their names through cultivating loving-kindness, and used virtue to mark the person, so they are called 『Maitreya』. Therefore, the 『Shilun』 says that Ananda asked the Buddha, for what reason did he get the name 『Maitreya』? The Buddha replied that a long time ago, in Jambudvipa (the world we live in), a Buddha appeared in the world named Phussa Buddha. At that time, there was a king named Dharmaruchi, who, when visiting the Buddha, saw a bhiksu (a male who has left home to practice) entering the Samadhi of Loving-Kindness (loving-kindness meditation), his body was quiet, and he emitted great light. The king saw this and asked the Buddha, what Samadhi is this bhiksu in, that the light is so strong? The Buddha replied to the king that this bhiksu has entered the Samadhi of Loving-Kindness. The king heard these words, his faith increased, and he admired and praised, saying, this Samadhi of Loving-Kindness is truly great! I also want to practice this Samadhi of Loving-Kindness. At that time, this King Dharmaruchi is the current Maitreya. He initiated this loving-kindness at that time, and from then on, he was often called Maitreya. Because of long-term practice, he is still called Maitreya when he becomes a Buddha. Just like Dipankara Buddha, when he was born, everything around him was as bright as a lamp, so he was named Dipankara Buddha. Initially, it was because of the cause of begging for oil to offer to the bhiksus that he was called Mu Ran Deng, also called Ding Guang Buddha. Just like the 『Sheng Lei Shu』 says, those with feet are called 『Ding』, and those without feet are called 『Deng』. The twelfth volume of the 『Xian Yu Jing』 says that Maitreya was born in the home of a minister in Kapilavastu in Varanasi. At birth, he had thirty-two marks, his body was the color of purple-gold, and his appearance was outstanding. The minister was very happy and summoned a physiognomist to examine him. The physiognomist was very skilled, so he named him. He asked (the minister) what special signs the child had at birth.
答言。其母素性不能良善。懷兒以來。慈矜苦見。相師喜言。是兒者必慈心。因此為立名。號曰彌勒。父母愛重。心無有量。其殊勝名相相稱。令國土宣傳聞名。波羅捺國王名梵摩達。聞之心懷懼。恐奪王位。意欲未長大時方便除之。其父母知之。遣人遂與其舅。舅名波婆利。領五百弟子。在異國學道。舅得彌勒已教學問。學未□歲時。則通經書。其舅。后時聞有佛出世。則遣彌勒等十六人往至佛所。思念為四句。一問幾相。二問年壽。三問弟子。四問經性。彌勒問已。如來歡喜答。佛更開化說法。其十五人。則得法眼凈。各從坐起。則索出家。佛言善來。便髻自墮。重以方便。為其說法。十五人成阿羅漢。彌勒七歲發心而已。彌勒后時從佛還迦維羅國。大愛道比丘尼為佛自手紡績。作一端金色縷之疊袈裟。繫心積想。以奉世尊。世尊不受之。還令供養眾僧。逐語則供養眾像。眾僧之中行之。無有欲取者。彌勒前則取著之也。時佛過波離捺國。身紫摩黃金色。又被金縷織袈裟。表裡相稱。行乞食至大陷上。擎缽住止。人民見之。視者無有足。雖皆敬重之。而無有人與食者。時有一穿珠師。將還家供養。其婦怒言失穿珠師之利共。彌勒則將此師還眾僧。眾僧廣說法供養利重。佛為其人利。阿那律過去世一氈生生世世無貧
【現代漢語翻譯】 現代漢語譯本 答道：『他的母親原本性情並不善良，但自從懷了這個孩子以來，卻變得慈愛憐憫，常常表現出痛苦的樣子。相士高興地說，這個孩子將來必定有慈悲心，因此為他取名為彌勒（Maitreya，慈氏）。他的父母非常疼愛他，對他的愛沒有止境。他殊勝的名相與他的實際情況相符，使得他的名聲在全國傳揚。波羅捺（Varanasi）國的國王梵摩達（Brahmadatta）聽到這件事後，心中感到恐懼，害怕他奪取自己的王位，想要在他還未長大時就想辦法除掉他。他的父母知道后，派人把他送到他的舅舅那裡。他的舅舅名叫波婆利（Bavari），帶領著五百名弟子在異國修道。舅舅得到彌勒后，就開始教他學問。彌勒在不到十歲的時候，就精通了經書。後來，他的舅舅聽說有佛出世，就派彌勒等十六人前往佛陀那裡。他們心中思念著四個問題：一是詢問佛陀的相貌，二是詢問佛陀的壽命，三是詢問佛陀的弟子，四是詢問佛陀的經法性質。彌勒問完后，如來（Tathagata）非常高興地回答了他。佛陀進一步開導他們，為他們說法。其中的十五個人，都獲得了法眼凈（Dharma-caksu），各自從座位上站起來，請求出家。佛陀說：『善來（Svagata），比丘！』他們的頭髮自然脫落。佛陀又用方便法門為他們說法，這十五個人都成了阿羅漢（Arhat）。彌勒七歲時就發起了菩提心。後來，彌勒跟隨佛陀回到迦毗羅衛國（Kapilavastu）。大愛道比丘尼（Mahaprajapati Gotami）親自為佛陀紡織，用一端金色的絲線織成一件疊袈裟（Sanghati），一心一意地想要奉獻給世尊（Bhagavan）。世尊沒有接受，而是讓他們供養眾僧。按照順序供養眾僧，但沒有人想要接受。彌勒上前接受並穿上了它。當時，佛陀經過波羅捺國，身體呈現紫磨金的顏色，又穿著金絲織成的袈裟，內外相稱。他前往乞食，來到一個大坑邊，手持缽（Patra）站立。人民看到他，都目不轉睛地看著他，雖然都非常敬重他，但沒有人給他食物。當時，有一位穿珠師正要回家供養佛陀，他的妻子生氣地說，這會損失穿珠師的利益。彌勒於是將這位穿珠師帶回眾僧那裡。眾僧廣為說法，供養的利益非常重大。佛陀為這個人帶來了利益。阿那律（Anuruddha）過去世因為施捨一塊毛氈，生生世世都沒有貧窮。』
【English Translation】 English version He replied: 'His mother's nature was not originally good, but since she conceived this child, she has become compassionate and merciful, often showing signs of suffering. A fortune-teller happily said that this child would surely have a compassionate heart, and therefore named him Maitreya (the benevolent one). His parents loved him very much, and their love for him was boundless. His extraordinary name matched his actual qualities, causing his fame to spread throughout the country. King Brahmadatta of Varanasi heard of this and felt fear in his heart, fearing that he would seize his throne, and wanted to find a way to eliminate him before he grew up. His parents, knowing this, sent him to his uncle. His uncle's name was Bavari, and he led five hundred disciples to practice the Way in a foreign country. After Bavari obtained Maitreya, he began to teach him knowledge. Before he was ten years old, Maitreya was proficient in the scriptures. Later, his uncle heard that a Buddha had appeared in the world, and sent Maitreya and sixteen others to the Buddha. They pondered four questions in their minds: first, to ask about the Buddha's appearance; second, to ask about the Buddha's lifespan; third, to ask about the Buddha's disciples; and fourth, to ask about the nature of the Buddha's teachings. After Maitreya asked, the Tathagata (the Thus Come One) happily answered him. The Buddha further enlightened them and preached the Dharma to them. Fifteen of them obtained the Dharma-caksu (the pure Dharma eye), and each rose from their seats and requested to become monks. The Buddha said, 'Welcome, Bhikkhus!' Their hair naturally fell off. The Buddha then used skillful means to preach the Dharma to them, and these fifteen people all became Arhats (worthy ones). Maitreya had already aroused the Bodhi mind at the age of seven. Later, Maitreya followed the Buddha back to Kapilavastu. Mahaprajapati Gotami, the Bhikkhuni, personally spun and wove for the Buddha, using a piece of golden thread to weave a Sanghati (a layered robe), wholeheartedly wanting to offer it to the Bhagavan (the World-Honored One). The World-Honored One did not accept it, but instead had them offer it to the Sangha (the monastic community). They offered it to the Sangha in order, but no one wanted to accept it. Maitreya stepped forward, accepted it, and put it on. At that time, the Buddha was passing through the country of Varanasi, his body appearing in the color of purple-tinged gold, and he was wearing a robe woven with golden threads, matching inside and out. He went to beg for food, came to a large pit, and stood holding his Patra (alms bowl). The people saw him and stared at him without end, and although they all respected him very much, no one gave him food. At that time, there was a bead threader who was about to return home to make offerings to the Buddha, but his wife angrily said that this would lose the bead threader's profits. Maitreya then brought this bead threader back to the Sangha. The Sangha extensively preached the Dharma, and the benefits of the offerings were very great. The Buddha brought benefits to this person. Anuruddha, in a past life, because of giving away a piece of felt, was never poor in life after life.'
。亦為說施彌勒未來果報事也。
第三辨宗體
一往大判。上生經者。以大乘為宗體。下生經者。以小乘為宗體。故上生經內。具證六度四等菩薩行。亦具詮中假。故大乘因果等為宗。如后第九段中簡也。下生經。但辨戒定慧三品三藏。故小乘為宗。故三會說法證四果而已。亦但說假。不明中故也。同經中。具明常樂等四德。云何小乘為宗耶。答。常樂等四德義。辨小乘涅槃義。說四德等。亦是對壞其無常等。說常樂等。未必與破三修比丘說常樂等四德。或傍明大乘故下生經云。則此日出家得阿耨三菩提也。一家義宗。而法無非經。色表非色。香表非香等。而法例無非經。但就釋迦教。色聲等為經體。不二而二明之。十五色中。三色為經體得也。若言宗體異者。正法為體。因果為宗也。具如大經疏與大品疏等也。
第四論因果
有三。第一明因行。第二論果德。第三辨始終。
第一明因行。經與論釋不同。如摩德楞伽藏經云。於一一地中。經百千大劫。方成一地之行。不數軟根者也。若如大智論迦旃延子云。三阿僧祇劫。修習果行也。
問曰。迦旃延子。申半教與辨菩薩積劫解行者。何謂半教。則是小乘大乘滿教也。
答。亦難知之。但有傍有正。迦旃延雖正明小乘教。
【現代漢語翻譯】 現代漢語譯本：也講述了施捨彌勒（Maitreya，未來佛）未來果報的事情。
第三辨宗體
大致判斷，上生經以大乘為宗體，下生經以小乘為宗體。所以上生經中，具備證得六度（paramita，佈施、持戒、忍辱、精進、禪定、智慧）四等（四無量心，慈、悲、喜、舍）菩薩行，也詮釋了中假（中道和假名）。所以大乘因果等為宗，如後面第九段中簡要說明。下生經，只辨別戒定慧三品三藏（Tripitaka，經、律、論），所以以小乘為宗。所以三會說法證四果（sotapanna, sakadagami, anagami, arahat）而已，也只說假，不明白中道。同樣一部經中，具明常樂我凈等四德（永恒、喜樂、真我、純凈），為什麼說以小乘為宗呢？回答：常樂等四德的意義，辨別小乘涅槃（Nirvana）的意義，說四德等，也是針對破除其無常等。說常樂等，未必與破三修比丘說常樂等四德相同。或者傍明大乘，所以下生經說，『則此日出家得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）也。』一家義宗，而法無非經，色表非色，香表非香等，而法例無非經。但就釋迦（Sakyamuni，佛教創始人）教，色聲等為經體，不二而二地說明它。十五色中，三色為經體也可以。如果說宗體不同，正法為體，因果為宗。具體如《大經疏》與《大品疏》等。
第四論因果
有三點。第一，闡明因行；第二，論述果德；第三，辨別始終。
第一，闡明因行。經文與論釋不同。如《摩德楞伽藏經》說，『於一一地中，經歷百千大劫，方才成就一地之行，不包括軟根之人。』如果像《大智論》迦旃延子（Katyayaniputra）所說，『三阿僧祇劫，修習果行。』
問：迦旃延子，闡述半教與辨別菩薩積劫解行，什麼是半教？那就是小乘大乘滿教。
答：也很難知道。但有傍有正。迦旃延雖然主要闡明小乘教。
【English Translation】 English version: It also speaks of the future karmic rewards of giving to Maitreya (the future Buddha).
Third, Discriminating the Doctrine and Essence
Generally speaking, the Sutra of Maitreya's Rebirth Above is based on Mahayana as its doctrine and essence, while the Sutra of Maitreya's Rebirth Below is based on Hinayana as its doctrine and essence. Therefore, the Sutra of Maitreya's Rebirth Above contains the practice of the six paramitas (giving, morality, patience, diligence, meditation, and wisdom) and the four immeasurables (loving-kindness, compassion, joy, and equanimity) of a Bodhisattva, and also explains the Middle Way and provisionality. Therefore, the cause and effect of Mahayana, etc., are its doctrine, as briefly explained in the ninth section below. The Sutra of Maitreya's Rebirth Below only distinguishes the three categories of precepts, samadhi, and wisdom in the three pitakas (Tripitaka, Sutra, Vinaya, and Abhidhamma), so it takes Hinayana as its doctrine. Therefore, it only speaks of the three assemblies and the attainment of the four fruits (sotapanna, sakadagami, anagami, arahat), and only speaks of provisionality, not understanding the Middle Way. In the same sutra, the four virtues of permanence, bliss, self, and purity are clearly explained. Why is it said to be based on Hinayana? The answer is that the meaning of the four virtues of permanence, bliss, self, and purity distinguishes the meaning of Nirvana in Hinayana. Speaking of the four virtues, etc., is also aimed at refuting their impermanence, etc. Speaking of permanence and bliss, etc., is not necessarily the same as speaking of the four virtues of permanence and bliss, etc., to the monks who break the three trainings. Or it may be indirectly explaining Mahayana, so the Sutra of Maitreya's Rebirth Below says, 'Then on this day, one who leaves home will attain anuttara-samyak-sambodhi (unexcelled perfect enlightenment).' One school's doctrine is that all dharmas are sutras, form represents non-form, fragrance represents non-fragrance, etc., and all dharmas are examples of sutras. However, according to Sakyamuni's (the founder of Buddhism) teachings, form and sound, etc., are the essence of the sutra, explaining it as non-dual but dual. Among the fifteen forms, three forms can be considered the essence of the sutra. If it is said that the doctrine and essence are different, then the True Dharma is the essence, and cause and effect are the doctrine. This is explained in detail in the commentaries on the Great Sutra and the Great Perfection of Wisdom Sutra.
Fourth, Discussing Cause and Effect
There are three points: first, clarifying the causal practice; second, discussing the virtues of the result; and third, distinguishing the beginning and the end.
First, clarifying the causal practice. The sutra and the commentaries differ. As the Matrika Agama Sutra says, 'In each and every ground, one must pass through hundreds of thousands of great kalpas to accomplish the practice of one ground, not including those with weak roots.' If, as Katyayaniputra (Katyayaniputra) in the Great Perfection of Wisdom Sutra says, 'Three asamkhya kalpas are spent cultivating the practice of the result.'
Question: Katyayaniputra explains the half-teaching and distinguishes the Bodhisattva's accumulated kalpas of understanding and practice. What is the half-teaching? That is the complete teaching of Hinayana and Mahayana.
Answer: It is also difficult to know. But there is indirect and direct. Although Katyayaniputra mainly explains the Hinayana teaching.
而傍明大乘滿教菩薩行。何傍也。如成實論云。正解三藏中實義。而不妨彼論大小。利業品云。檀等六波羅蜜得阿耨三菩提果也。阿僧祇者。十十名百。十百名千。十千名萬。十萬名億。千萬億名那由他。千萬那由他名頻婆。名迦陀。過伽陀名一阿僧祇也。就釋迦菩薩發心行行者。第一阿僧祇中。解行而不自知我當作佛。第二阿僧祇中。雖自知我當作佛。而不敢發言。心無所畏。具之而知也。經彌勒發心在前。釋迦發心在後故。佛藏經云。彌勒昔時值善明佛出。于佛所。最初發菩提心。故經云。彌勒發心在釋迦前四十劫也。又大方便報恩經云。今釋迦前有一佛出世。名大釋迦牟尼。時于地獄中火車見受苦。方得發大心。從此過去大釋迦佛至罽那尸佛。為初阿僧祇。是時釋迦菩薩。不離女身。從罽那尸佛。至燃燈佛。名為第二阿僧祇。是時始得離女身。是時菩薩持華供養。上燃燈佛。敷鹿皮衣。布發淹泥。是時燃燈佛。坐為授記。汝于來世。過九十一劫。當得作佛。號釋迦牟尼。從燃燈佛至毗婆尸佛。名為第三阿僧祇。修種智滿足作佛也。
第二論果德。有近果與遠果者。如經云。劫后十二年二月十五日。還本生處。捨命生於第四天。名為近果也。遠果有二種。一者五十六億七千萬歲時。下閻浮提成佛。則是應近
【現代漢語翻譯】 現代漢語譯本：接下來闡述傍明大乘圓滿教義的菩薩行。什麼是『傍』呢？如《成實論》所說：『正確理解三藏中真實的意義，而不妨礙該論典所說的小乘和大乘。』《利業品》中說：『佈施等六波羅蜜可以獲得阿耨多羅三藐三菩提的果位。』阿僧祇的意思是：十個十是百，十個百是千，十個千是萬，十個萬是億，千萬個億是那由他，千萬個那由他是頻婆，超過頻婆是迦陀，超過迦陀是一個阿僧祇。就釋迦菩薩發心修行來說，在第一個阿僧祇中，修行但自己不知道將來會成佛。在第二個阿僧祇中，雖然自己知道將來會成佛，但不敢說出來，心中沒有畏懼，完全知曉。經典中說彌勒菩薩發心在前，釋迦菩薩發心在後。所以《佛藏經》說：『彌勒過去世遇到善明佛出世，在善明佛那裡，最初發菩提心。』所以經中說：『彌勒發心在釋迦牟尼佛前四十劫。』又《大方便報恩經》說：『現在釋迦牟尼佛之前有一尊佛出世，名叫大釋迦牟尼佛。當時（釋迦菩薩）在地獄中的火車上看見受苦的情景，才發大心。從此過去，從大釋迦佛到罽那尸佛（Kakusandha Buddha），是第一個阿僧祇。這時釋迦菩薩沒有離開女身。從罽那尸佛到燃燈佛（Dipankara Buddha），是第二個阿僧祇。這時才開始脫離女身。這時菩薩拿著鮮花供養燃燈佛，鋪上鹿皮衣，用頭髮覆蓋泥土。這時燃燈佛坐著為他授記說：『你將來，過九十一劫，應當成佛，號釋迦牟尼。』從燃燈佛到毗婆尸佛（Vipassi Buddha），是第三個阿僧祇。修習種種智慧圓滿，成就佛果。 第二部分討論果德，有近果和遠果。如經中所說：『劫后的十二年二月十五日，返回本來的出生地，捨棄生命，生於第四天。』這稱為近果。遠果有兩種：一種是五十六億七千萬年后，下生閻浮提成佛，這是應近。
【English Translation】 English version: Next, we discuss the Bodhisattva practices that support and illuminate the Mahayana complete teachings. What does 'support' mean here? As stated in the Tattvasiddhi Shastra (Chengshi Lun): 'Correctly understanding the true meaning within the Tripitaka, without hindering the Hinayana and Mahayana teachings mentioned in that treatise.' The Beneficial Deeds Chapter states: 'The six Paramitas, such as generosity, lead to the attainment of Anuttara-samyak-sambodhi.' Asamkhya means: ten tens are a hundred, ten hundreds are a thousand, ten thousands are ten thousand, ten ten thousands are a hundred thousand, ten million millions are a Nayuta, ten million Nayutas are a Vimba, beyond Vimba is Kathana, and beyond Kathana is one Asamkhya. Regarding Shakyamuni Bodhisattva's initial aspiration and practice, in the first Asamkhya, he practices without knowing that he will become a Buddha in the future. In the second Asamkhya, although he knows that he will become a Buddha, he does not dare to speak it out, his heart is without fear, and he fully understands. The sutras say that Maitreya Bodhisattva's initial aspiration was earlier than Shakyamuni Bodhisattva's. Therefore, the Buddha Treasury Sutra (Fo Zang Jing) says: 'In the past, Maitreya encountered the appearance of the Good Light Buddha (Shanming Fo), and at the Buddha's place, he first generated the Bodhi mind.' Therefore, the sutra says: 'Maitreya's initial aspiration was forty kalpas before Shakyamuni's.' Furthermore, the Great Expedient Repaying Kindness Sutra (Da Fangbian Baoen Jing) says: 'Before the present Shakyamuni Buddha, there was a Buddha who appeared in the world named Great Shakyamuni Buddha. At that time, (Shakyamuni Bodhisattva) saw the suffering in the fiery chariot in hell and then generated the great aspiration. From then on, from Great Shakyamuni Buddha to Kakusandha Buddha, it is the first Asamkhya. At this time, Shakyamuni Bodhisattva did not leave the female body. From Kakusandha Buddha to Dipankara Buddha, it is the second Asamkhya. At this time, he began to leave the female body. At this time, the Bodhisattva offered flowers to Dipankara Buddha, spread out a deerskin garment, and covered the mud with his hair. At this time, Dipankara Buddha sat and prophesied to him, saying: 'In the future, after ninety-one kalpas, you shall become a Buddha, named Shakyamuni.' From Dipankara Buddha to Vipassi Buddha, it is the third Asamkhya. Cultivating various wisdoms to perfection, he attains Buddhahood. The second part discusses the virtues of the result, which includes near results and far results. As the sutra says: 'Twelve years and two months and fifteen days after the kalpa, he returns to his original birthplace, abandons his life, and is born in the fourth heaven.' This is called the near result. There are two kinds of far results: one is that after 5.67 billion years, he will descend to Jambudvipa and become a Buddha, which is the near response.
果。二者若積劫修行。金剛心后成佛。名為真果。是遠果也。
問。橫疏論之有可如此。豎密正果何不辨之。
答。正果非近與遠。非因非果。不辨之。若欲強明之。亦得也。
第三辨始終時節。如賢劫等經云。有三世劫。劫有千佛。過去莊嚴劫千佛。現在賢劫千佛。未來星宿劫千佛。此三千佛。往昔同修行勝因故。次第致果。在乎三劫。又賢劫佛千獨為一類。然賢劫千佛中。前四佛已過。今彌勒是第五佛。當出世興也。出世有前有後故。今具敘之。大論迦旃延子云。過三阿僧祇劫。是時菩薩百劫修行三十二相業自在遲速。遲則百劫。疾則九十一劫也。五華散供養佛故。后九十一劫當作佛。但直明之。應百劫滿足作佛。精進苦行故。超逾九劫。餘九十一劫也。若不超者。應在彌勒后成佛故。經中往往云。彌勒發心行道在釋迦前。但不精進苦行故。成佛處后。故彌勒自念言。我千阿僧祇劫。生在兜率陀天。說法度諸天。不能暫捨身種種苦行也。釋迦精進苦行故。超之九劫。得成佛也。如大經中聞羅剎說偈超十二劫。大論云超九劫。不同者。諸師釋云。小劫超十二劫。大劫超九劫。三劫各超三劫。故九劫也。
問。大經云何得師偈超十二劫。大論名為九劫耶。若大經云。雪菩薩。聞羅剎為說諸行
【現代漢語翻譯】 果。二者如果經過累劫的修行，在金剛心之後成佛，就稱為真果，這是遠果。
問：如果橫向疏理來談論，這樣說也可以。但為什麼不辨析縱向緊密的正果呢？
答：正果既非近也非遠，既非因也非果，所以不辨析。如果一定要勉強說明，也是可以的。
第三，辨析始終時節。如《賢劫經》等經所說，有過去、現在、未來三世劫。每一劫有千佛出世。過去的莊嚴劫有千佛，現在的賢劫有千佛，未來的星宿劫有千佛。這三千佛，往昔一同修行殊勝的因緣，所以次第成就果位，就在這三劫之中。而且賢劫千佛單獨為一類。然而賢劫千佛中，前四佛已經過去，現在的彌勒（Maitreya，未來佛）是第五佛，將要出世興盛佛法。出世有先有後，所以現在詳細敘述。大論中迦旃延子（Kātyāyanīputra）說，經過三大阿僧祇劫（asaṃkhya-kalpa，無數大劫），這時菩薩用一百劫修行三十二相（thirty-two major marks）的業，有快有慢。慢則用一百劫，快則用九十一劫。因為五華散供養佛的緣故，后九十一劫應當成佛。但直接說明，應當一百劫滿足成佛。因為精進苦行的緣故，超越了九劫，剩餘九十一劫。如果不超越，應當在彌勒之後成佛。所以經中常常說，彌勒發心修行在釋迦（Śākya，釋迦牟尼佛）之前，但不精進苦行，所以成佛在後。所以彌勒自己念道：『我千阿僧祇劫，生在兜率天（Tuṣita Heaven），說法度化諸天，不能稍微捨棄身體種種苦行。』釋迦精進苦行，所以超越了他九劫，得以成佛。如《大般涅槃經》中，聞羅剎（Rākṣasa，羅剎鬼）說偈超越十二劫，《大智度論》說超越九劫，不同之處，諸位法師解釋說：小劫超越十二劫，大劫超越九劫，三劫各超越三劫，所以是九劫。
問：《大般涅槃經》中，如何因為聽到羅剎的偈語而超越十二劫？《大智度論》中卻說是九劫呢？如果《大般涅槃經》說，雪山菩薩（Śailas菩薩）因為聽到羅剎為他說諸行
【English Translation】 If these two cultivate diligently for kalpas (kalpa, an aeon) and attain Buddhahood after the diamond mind, it is called the true fruit, which is a distant fruit.
Question: If discussed in a horizontal and sparse manner, this may be so. But why not distinguish the vertical, dense, and direct fruit?
Answer: The direct fruit is neither near nor far, neither cause nor effect, so it is not distinguished. If you insist on clarifying it, it can be done.
Third, distinguishing the beginning, end, and timing. As the Bhadrakalpika Sutra and other sutras say, there are three kalpas: past, present, and future. Each kalpa has a thousand Buddhas. The past Adornment Kalpa had a thousand Buddhas, the present Auspicious Kalpa (Bhadrakalpa) has a thousand Buddhas, and the future Constellation Kalpa will have a thousand Buddhas. These three thousand Buddhas, because of their shared cultivation of superior causes in the past, attain the fruit in sequence, within these three kalpas. Moreover, the thousand Buddhas of the Auspicious Kalpa are a unique category. However, among the thousand Buddhas of the Auspicious Kalpa, the first four Buddhas have already passed, and the current Maitreya (Maitreya, the future Buddha) is the fifth Buddha, who will appear in the world to flourish the Dharma. Since there is a sequence of appearance, I will now describe it in detail. Kātyāyanīputra (Kātyāyanīputra) in the Mahāprajñāpāramitāśāstra says that after three asamkhya-kalpas (asaṃkhya-kalpa, countless great kalpas) have passed, the Bodhisattva cultivates the karma of the thirty-two major marks (thirty-two major marks) for a hundred kalpas, with varying degrees of speed. Slowly, it takes a hundred kalpas; quickly, it takes ninety-one kalpas. Because of scattering five flowers to make offerings to the Buddha, one should become a Buddha in the subsequent ninety-one kalpas. But to state it directly, one should become a Buddha upon the completion of a hundred kalpas. Because of diligent and ascetic practices, one surpasses nine kalpas, leaving ninety-one kalpas. If one does not surpass, one should become a Buddha after Maitreya. Therefore, it is often said in the sutras that Maitreya initiated his mind and practiced the path before Śākya (Śākya, Śākyamuni Buddha), but because he was not diligent in ascetic practices, he attained Buddhahood later. Therefore, Maitreya himself thought, 'For a thousand asamkhya-kalpas, I have been born in the Tuṣita Heaven (Tuṣita Heaven), preaching the Dharma and liberating the devas, unable to temporarily abandon my body to various ascetic practices.' Śākya, through diligent ascetic practices, surpassed him by nine kalpas and attained Buddhahood. As in the Mahāparinirvāṇa Sūtra, hearing a verse from a Rākṣasa (Rākṣasa, a type of demon) allows one to surpass twelve kalpas, while the Mahāprajñāpāramitāśāstra says one surpasses nine kalpas. Regarding the difference, various teachers explain that one surpasses twelve small kalpas or nine great kalpas, with each of the three kalpas surpassing three kalpas, hence nine kalpas.
Question: How does the Mahāparinirvāṇa Sūtra say that one surpasses twelve kalpas by hearing a verse from a Rākṣasa, while the Mahāprajñāpāramitāśāstra says nine kalpas? If the Mahāparinirvāṇa Sūtra says that the Snow Mountain Bodhisattva (Śailas Bodhisattva), upon hearing the Rākṣasa recite verses about various practices,
無常是生滅法生滅滅已寂滅為樂故。超十二劫。大論云。廣解弗沙佛出世時節。不定說時節久遠。但彼佛有二弟子。一者名釋迦。二者名彌勒。弗沙佛。觀釋迦菩薩心未純熟。所化弟子心已純熟。所以爾者。釋迦心自利為傍。化他為正。又彌勒心已純熟。而所化弟子心未純熟。所以爾者。自行為正。化他為傍故也。是時弗沙佛。作如是思惟。一人之心易可化度。眾人心難調伏。故弗沙佛。欲使釋迦疾得成佛。則雪山于寶窟中。入大光明三昧。是時釋迦菩薩化外道仙人。上采名華。仍見弗沙佛化生寶窟中身放光明。菩薩見佛。心大歡喜。便先翹一腳立。叉手向佛。一心觀佛。目不曾眴。七日七夜。以偈贊佛。天上天下無如佛。十方世界亦無比。世界所有我盡見。一切無有如佛者。七夜諦觀于佛。目未曾眴。於是得超九大劫。于賢劫中成佛也。有人言。今超者相好業中超有種智曰超。今謂不然。超非超者並然后熟。波若業超。若得波若則萬事進也。但此九十一劫。佛出世不同。如釋論第九捲雲。前九十劫中。有三佛出世。后十劫中。有千佛。九十劫中初劫有毗婆尸佛。秦言種種見也。第三十二劫中有二佛。一名尸棄佛。秦言火。亦云頂髻。二鞞怒婆附佛。秦云一切勝也。第九十一劫。劫初有四佛。一名迦羅鳩餐陀佛。亦名
【現代漢語翻譯】 現代漢語譯本 無常是生滅的規律，生滅滅盡之後，寂滅就是快樂的境界。超越了十二劫。 《大智度論》中說，弗沙佛（Phussa Buddha）出世的時間不確定，難以說清具體有多久遠。但那位佛陀有兩位弟子，一位名叫釋迦（Sakya，即釋迦牟尼佛），另一位名叫彌勒（Maitreya，未來的佛）。 弗沙佛觀察到釋迦菩薩的心性尚未完全成熟，而他所教化的弟子們的心性已經成熟。之所以如此，是因為釋迦的心以自利為輔，以教化他人為主。而彌勒的心性已經成熟，但他所教化的弟子們的心性尚未成熟。之所以如此，是因為彌勒以自身修行為主，以教化他人為輔。 當時，弗沙佛這樣思量：一個人的心容易教化，眾人的心難以調伏。因此，弗沙佛希望釋迦儘快成佛，便在雪山的寶窟中，進入大光明三昧（Mahavairocana Samadhi，偉大的光明禪定）。 當時，釋迦菩薩化身外道仙人，上山採摘名貴的鮮花，偶然看見弗沙佛化生在寶窟中，身上放出光明。菩薩見到佛，心中非常歡喜，便先單腳站立，合掌向佛，一心觀佛，眼睛一眨也不眨，持續了七天七夜，並用偈頌讚美佛：『天上天下沒有誰能比得上佛，十方世界也沒有任何事物可以相比。世界所有我都已見過，一切都沒有像佛一樣的。』 七夜專注地觀看佛，眼睛不曾眨動，因此超越了九大劫，在賢劫（Bhadrakalpa，現在這個賢善的時代）中成佛。 有人說，這裡所說的『超越』，是指在相好業（lakṣaṇa-anuvyañjana，佛的三十二相和八十種好）中超越，具有種種智慧就叫做『超越』。我現在認為不是這樣。超越不是超越，而是各種因緣成熟之後的結果。是般若（Prajna，智慧）之業的超越。如果獲得般若，那麼萬事都會進步。 只是這九十一劫中，佛出世的情況不同。如《大智度論》第九卷所說，前九十劫中，有三佛出世，后十劫中，有千佛。九十劫中的初劫有毗婆尸佛（Vipassi Buddha），秦言『種種見』。 第三十一劫中有二佛，一名尸棄佛（Sikhi Buddha），秦言『火』，也叫『頂髻』。二名毗舍婆佛（Vessabhu Buddha），秦言『一切勝』。 第九十一劫，劫初有四佛，一名迦羅鳩餐陀佛（Krakucchanda Buddha），也名……
【English Translation】 English version Impermanence is the law of arising and ceasing; with the cessation of arising and ceasing, quiescence is bliss. Transcending twelve kalpas (aeons). The Mahaprajnaparamita Shastra states that the time of Phussa Buddha's (Buddha of the past) appearance in the world is uncertain, and it is difficult to say how long ago it was. However, that Buddha had two disciples, one named Sakya (Sakyamuni Buddha), and the other named Maitreya (the future Buddha). Phussa Buddha observed that the mind of Bodhisattva Sakya was not yet fully mature, while the minds of the disciples he was teaching were already mature. The reason for this was that Sakya's mind focused on benefiting himself as secondary and teaching others as primary. On the other hand, Maitreya's mind was already mature, but the minds of the disciples he was teaching were not yet mature. The reason for this was that Maitreya focused on his own practice as primary and teaching others as secondary. At that time, Phussa Buddha thought to himself: 'The mind of one person is easy to teach, but the minds of many people are difficult to subdue.' Therefore, Phussa Buddha wanted Sakya to quickly attain Buddhahood, so he entered the Great Light Samadhi (Mahavairocana Samadhi, the great illumination concentration) in a treasure cave in the Himalayas. At that time, Bodhisattva Sakya transformed into a heretical hermit and went up the mountain to pick precious flowers. He happened to see Phussa Buddha manifested in the treasure cave, emitting light from his body. When the Bodhisattva saw the Buddha, his heart was filled with joy. He first stood on one foot, folded his palms towards the Buddha, and single-mindedly gazed at the Buddha without blinking his eyes for seven days and seven nights. He praised the Buddha with a verse: 'There is no one like the Buddha in heaven and on earth; there is nothing comparable in the ten directions. I have seen all in the world; there is nothing like the Buddha.' He attentively gazed at the Buddha for seven nights without blinking his eyes, and thus transcended nine great kalpas, attaining Buddhahood in the Bhadrakalpa (the present fortunate aeon). Some say that the 'transcendence' mentioned here refers to transcendence in the marks and characteristics (lakṣaṇa-anuvyañjana, the 32 major marks and 80 minor marks of a Buddha), and having various kinds of wisdom is called 'transcendence.' I now think this is not the case. Transcendence is not transcendence, but rather the result of various conditions maturing. It is the transcendence of the karma of Prajna (wisdom). If one obtains Prajna, then everything will progress. It is just that the appearance of Buddhas in these ninety-one kalpas is different. As the ninth volume of the Mahaprajnaparamita Shastra says, in the first ninety kalpas, three Buddhas appeared in the world, and in the last ten kalpas, a thousand Buddhas appeared. In the first kalpa of the ninety kalpas, Vipassi Buddha (Buddha of the past) appeared, which in Chinese means 'various views'. In the thirty-first kalpa, there were two Buddhas, one named Sikhi Buddha (Buddha of the past), which in Chinese means 'fire', also called 'topknot'. The second was Vessabhu Buddha (Buddha of the past), which in Chinese means 'all-victorious'. In the ninety-first kalpa, at the beginning of the kalpa, there were four Buddhas, one named Krakucchanda Buddha (Buddha of the past), also named...
𤘽樓孫佛。大論不見翻。崑崙三藏冠頂亦云帽佛。佛生時如珠有出也。二名迦那含牟尼佛。秦云金仙人。又云屈仙人。三名迦葉佛。四名釋迦牟尼佛。法四佛足前三佛。則是七佛。其前三佛在九十劫中佛也。初佛壽命八萬歲。第二佛壽命七萬歲。第三佛壽命六萬歲。余有四佛。在第九十一劫。劫號為賢劫。初人壽命數千萬歲。漸減漸減。五百萬歲時。有轉輪聖王。即出行化。從爾後。稍稍減也。賢劫經云。至四萬歲時。有第四𤘽那提佛。亦云𤘽樓孫佛。出世五濁。經六萬歲。至三萬歲時。有第五𤘽那含牟尼佛。出世五濁。經云四萬歲也。二萬歲時。有第六迦葉佛出世。壽命二萬歲。迦葉佛后漸漸減人命至千二百歲時。釋迦始上兜率天。于天數四千歲。則人間五十六億七千萬歲。人壽命百歲時。從兜率下。閻浮提作佛。正法五百歲。像法千年。過千五百歲。則釋迦法滅盡。別經云末法一萬年也。唯有辟支佛。行佛也。人命稍稍傳促至十歲時。三災競起。土地雕荒。諸惡人死盡。國界空疏。相見則相殺。時有仙人出世。名郭相。亦云郭智。勸戒云莫相殺因緣漸漸促短。勸須修善行慈之相。惡人等。改往修來。因緣經故。即復所生子。壽二十歲。如是子復生子。子孫壽四十歲。傳增至百歲一萬三萬六萬歲時。有轉輪聖王。出
【現代漢語翻譯】 現代漢語譯本 拘樓孫佛（Krakucchanda Buddha）：《大論》中沒有翻譯。崑崙三藏的冠頂也稱帽佛。佛出生時像珍珠一樣出現。 二名迦那含牟尼佛（Kanakamuni Buddha）：秦朝時稱為金仙人，又稱為屈仙人。 三名迦葉佛（Kasyapa Buddha）。 四名釋迦牟尼佛（Sakyamuni Buddha）。 法四佛足前三佛，則是七佛。其前三佛在九十劫中成佛。初佛壽命八萬歲，第二佛壽命七萬歲，第三佛壽命六萬歲。其餘四佛在第九十一劫，劫號為賢劫。最初人的壽命數千萬歲，逐漸減少。到五百萬歲時，有轉輪聖王出現，開始施行教化。從那以後，壽命稍稍減少。賢劫經中說，到四萬歲時，有第四拘那提佛（也稱為拘樓孫佛）出世，經歷五濁時期六萬歲。到三萬歲時，有第五拘那含牟尼佛出世，經歷五濁時期，經中說是四萬歲。二萬歲時，有第六迦葉佛出世，壽命二萬歲。迦葉佛之後，人的壽命漸漸減少，到一千二百歲時，釋迦牟尼佛才上升到兜率天。在兜率天四千歲，相當於人間五十六億七千萬歲。人的壽命一百歲時，從兜率天降下，在閻浮提成佛。正法時期五百歲，像法時期一千年。過了這一千五百歲，釋迦牟尼佛的法就滅盡了。別的經中說是末法時期一萬年。只有辟支佛還在修行佛法。人的壽命漸漸縮短到十歲時，三災同時發生，土地荒蕪，各種惡人死盡，國家空虛荒涼，人們相見就互相殘殺。這時有仙人出世，名叫郭相（也稱為郭智），勸誡人們不要互相殘殺，因為因緣漸漸縮短，勸告人們要修行善行慈悲。惡人們改過自新，因為因緣的緣故，又開始生孩子，壽命二十歲。這樣孩子又生孩子，子孫的壽命四十歲，逐漸增加到一百歲、一萬歲、三萬歲、六萬歲時，有轉輪聖王出現。
【English Translation】 English version Krakucchanda Buddha: Not translated in the 'Mahayana Treatise'. The crown of the Kunlun Tripitaka also refers to him as the 'Hat Buddha'. When the Buddha was born, he appeared like a pearl. The second is Kanakamuni Buddha: During the Qin Dynasty, he was called the 'Golden Immortal' or the 'Bent Immortal'. The third is Kasyapa Buddha. The fourth is Sakyamuni Buddha. The four Buddhas, along with the previous three, make up the Seven Buddhas. The first three Buddhas attained Buddhahood in the ninety kalpas. The first Buddha lived for 80,000 years, the second for 70,000 years, and the third for 60,000 years. The remaining four Buddhas appeared in the ninety-first kalpa, known as the 'Bhadrakalpa' (Auspicious Aeon). Initially, human lifespan was tens of millions of years, gradually decreasing. When it reached five million years, a Chakravarti Raja (Wheel-Turning King) appeared and began to teach and transform. From then on, lifespan gradually decreased. The Bhadrakalpa Sutra states that at 40,000 years, the fourth, Krakucchanda Buddha (also known as Krakucchanda Buddha), appeared, enduring the five turbidities for 60,000 years. At 30,000 years, the fifth, Kanakamuni Buddha, appeared, enduring the five turbidities, said to be 40,000 years in the sutra. At 20,000 years, the sixth, Kasyapa Buddha, appeared, living for 20,000 years. After Kasyapa Buddha, human lifespan gradually decreased until it reached 1,200 years, when Sakyamuni Buddha ascended to the Tushita Heaven. Four thousand years in Tushita Heaven is equivalent to 5.67 billion years in the human realm. When human lifespan was 100 years, he descended from Tushita Heaven and attained Buddhahood in Jambudvipa. The Dharma will be correct for 500 years, the semblance Dharma for 1,000 years. After these 1,500 years, Sakyamuni Buddha's Dharma will be extinguished. Another sutra says the end of Dharma will last for 10,000 years. Only Pratyekabuddhas will still be practicing the Buddha's teachings. Human lifespan will gradually shorten to 10 years, when the three calamities will occur simultaneously, the land will become barren, all evil people will die, and the country will be empty and desolate. People will kill each other upon sight. At this time, an immortal named Guo Xiang (also known as Guo Zhi) will appear, advising people not to kill each other, as the karmic connections are gradually shortening, and urging them to cultivate good deeds and compassion. The evil people will repent and reform, and due to karma, they will begin to have children again, with a lifespan of 20 years. Thus, children will have children, and the lifespan of descendants will be 40 years, gradually increasing to 100 years, 10,000 years, 30,000 years, and 60,000 years, when a Chakravarti Raja will appear.
世行化。王王相次。經第七時。人壽八萬四千歲時。彌勒佛出興世。於時安樂人民熾盛時下生也。大賢劫經云。慈氏佛光照四十里。梵志種。父名梵摩。母字梵經。大彌勒經意云。父是因緣有人主之德。故言修梵摩。此云善德。亦云善凈。母名梵摩拔提。此云德主。亦云凈主也。賢劫經云。子曰德力。多聞侍者曰海氏。智慧弟子慧光。神通弟子曰堅精進。佛在世時。人壽八萬四千歲。正法八萬歲。舍利共興一大寺弘法也。師子佛光照四十里。君子種。父名勇師子。母名江音。子名大力。多聞侍者名善樂。神足弟子名雨氏。智慧弟子名智積。佛在世時。人壽七萬歲。三會說法。正法億歲。舍利流八方上下也。從𤘽樓秦佛。至九十九佛。共出前半劫。后樓至如來。獨用半劫。樓至佛滅后。更六十二劫中。空過無有佛出世。過爾與后。第六十三劫中。有一佛。號為凈光稱王如來。出世壽命十小劫。化眾生。過此佛后。復三百劫。空無有佛出也。此雖有千佛。前後合言三千佛也。
問。樓至如來。何以獨用半劫耶。
答。應是隨機緣應如數耳。
問。此何故賢劫中有千佛耶。
答。金力士經云。昔有轉輪王出世。有千子具足。諸王子各發菩提心。愿求作佛。父聖王欲誡。此千王子。雖前作佛。題取千
【現代漢語翻譯】 現代漢語譯本：世行化（Shixinghua）。諸王相繼出現。到了第七個時期，人類壽命達到八萬四千歲時，彌勒佛（Maitreya Buddha）出世。那時社會安樂，人民生活富足。據《大賢劫經》記載，慈氏佛（Maitreya Buddha）的光芒照耀四十里。他是婆羅門種姓，父親名為梵摩（Brahmā），母親名為梵經（Brahmajing）。《大彌勒經》的意思是，父親具有人主的德行，所以稱為修梵摩（Xiufanmo），意為善德或善凈。母親名為梵摩拔提（Fanmobati），意為德主或凈主。賢劫經記載，兒子名為德力（Deli）。多聞侍者名為海氏（Haishi），智慧弟子名為慧光（Huiguang），神通弟子名為堅精進（Jianjingjin）。佛在世時，人類壽命八萬四千歲，正法住世八萬年，舍利共同興建一座大寺廟來弘揚佛法。師子佛（Shizi Buddha）的光芒照耀四十里。他是剎帝利種姓，父親名為勇師子（Yongshizi），母親名為江音（Jiangyin）。兒子名為大力（Dali）。多聞侍者名為善樂（Shanle），神足弟子名為雨氏（Yushi），智慧弟子名為智積（Zhiji）。佛在世時，人類壽命七萬歲，舉行三次法會說法，正法住世一億年，舍利流佈八方上下。從𤘽樓秦佛（Viluoqin Buddha）到第九十九佛，共同出現在前半劫。後來的樓至如來（Louzhi Buddha）獨自用了半劫。樓至佛滅度后，經過六十二劫的空缺，沒有佛出世。過了這段時間之後，在第六十三劫中，有一尊佛，名為凈光稱王如來（Jingguangchengwang Rulai）出世，壽命十小劫，教化眾生。在這尊佛之後，又經過三千劫，沒有佛出世。雖然有千佛的說法，前後加起來總共是三千佛。 問：樓至如來（Louzhi Rulai）為什麼獨自用半劫的時間呢？ 答：這應該是隨機緣而定，應合於相應的數量。 問：為什麼賢劫中有千佛出現呢？ 答：《金力士經》記載，過去有一位轉輪王出世，有一千個兒子。這些王子都發了菩提心，希望成佛。父王想要告誡這千位王子，雖然他們將來都會成佛，但要取千佛的名號。
【English Translation】 English version: Shixinghua. Kings appeared in succession. In the seventh period, when the human lifespan reached eighty-four thousand years, Maitreya Buddha (Maitreya Buddha) appeared in the world. At that time, society was peaceful and the people lived in prosperity. According to the 'Great Bhadrakalpa Sutra', the light of Maitreya Buddha (Maitreya Buddha) shone for forty li. He was of the Brahmin caste, his father was named Brahmā (Brahmā), and his mother was named Brahmajing (Brahmajing). The meaning of the 'Great Maitreya Sutra' is that the father had the virtue of a ruler, so he was called Xiufanmo (Xiufanmo), meaning good virtue or good purity. The mother was named Fanmobati (Fanmobati), meaning lord of virtue or lord of purity. The Bhadrakalpa Sutra records that the son was named Deli (Deli). The attendant with great learning was named Haishi (Haishi), the disciple of wisdom was named Huiguang (Huiguang), and the disciple of supernatural powers was named Jianjingjin (Jianjingjin). When the Buddha was in the world, the human lifespan was eighty-four thousand years, the Proper Dharma remained in the world for eighty thousand years, and the relics together built a large temple to promote the Dharma. The light of Shizi Buddha (Shizi Buddha) shone for forty li. He was of the Kshatriya caste, his father was named Yongshizi (Yongshizi), and his mother was named Jiangyin (Jiangyin). The son was named Dali (Dali). The attendant with great learning was named Shanle (Shanle), the disciple of divine powers was named Yushi (Yushi), and the disciple of wisdom was named Zhiji (Zhiji). When the Buddha was in the world, the human lifespan was seventy thousand years, three Dharma assemblies were held to preach the Dharma, the Proper Dharma remained in the world for one hundred million years, and the relics spread in all directions, above and below. From Viluoqin Buddha (Viluoqin Buddha) to the ninety-ninth Buddha, they appeared together in the first half of the kalpa. The later Louzhi Buddha (Louzhi Buddha) used half a kalpa alone. After the Nirvana of Louzhi Buddha, there was a vacancy of sixty-two kalpas, and no Buddha appeared in the world. After this period, in the sixty-third kalpa, there was a Buddha named Jingguangchengwang Rulai (Jingguangchengwang Rulai) who appeared in the world, with a lifespan of ten small kalpas, teaching sentient beings. After this Buddha, another three thousand kalpas passed without a Buddha appearing. Although there is a saying of a thousand Buddhas, the total number of Buddhas before and after is three thousand. Question: Why did Louzhi Rulai (Louzhi Rulai) use half a kalpa alone? Answer: This should be determined by the opportunity, corresponding to the appropriate number. Question: Why are there a thousand Buddhas appearing in the Bhadrakalpa? Answer: The 'Golden Strength Warrior Sutra' records that in the past, a Chakravartin King appeared in the world and had a thousand sons. These princes all developed Bodhicitta and hoped to become Buddhas. The father king wanted to admonish these thousand princes that although they would all become Buddhas in the future, they should take the names of the thousand Buddhas.
王子名。對王子。以香汁洗之。令千王採取算。得第一者最初佛。如是至九百九王子。最後一王子。一名字第千佛。諸王子譏言。我成佛化已盡。汝復作佛何所處度。小王子聞此語悲泣。復更思惟。世界無邊。眾生無盡。我今發願。愿我作佛時。我在世界眾生壽命。具與諸王子等所度眾生數亦同之。於是地六種動。佛即與其授記。以是因緣故。最後一佛。獨當半劫也。以泣啼故。名為啼泣佛。啼泣標佛。樓至者此啼泣。亦云光明。佛生時有勝光明故。於是諸王子即發願。王子作佛時。我等金剛護樓至佛。但金剛護。此是五性執金剛護。此是五性中促金剛神護也。
問曰。賢劫中千佛。可是聖王世。千子具足。提所名牽取偈。次第出世作佛。去來兩二世二千佛。何因各千佛出世耶。
答。諸法師云。不見經說因緣。此即有之。而類例得言。如現千佛因緣。如大品經云。此天主問。須菩提答。釋般若者。十方恒河沙佛國中。亦如天主問須菩提答。所以爾者。諸佛道同故也。地攝兩論。成毗二家義宗。成佛之體。更非異物。亦是眾生神識有續不斷。終成極果。若諸治滓穢。則眾粗斯盡。種智國明湛然常住在之。曰則廣修萬衆行善滿。以成萬德也。故金剛心謝。法身即起。轉無明以為明。故大經云。無明轉反為明
【現代漢語翻譯】 現代漢語譯本 王子名叫某某。對王子說：『用香汁洗浴他，讓一千個王子抓鬮，得到第一的最初成佛。』像這樣直到第九百九十九個王子。最後一個王子，名字叫第千佛。眾王子譏笑說：『我們成佛度化的眾生已經窮盡了，你再成佛到哪裡去度化？』小王子聽到這些話悲傷哭泣，又進一步思考：『世界無邊無際，眾生無窮無盡，我現在發願，愿我成佛時，我所在世界的眾生壽命，和各位王子所度化的眾生數量相同。』於是大地發生六種震動。佛陀就為他授記。因為這個因緣，最後一個佛，獨自掌管半劫的時間。因為哭泣的緣故，名為啼泣佛，啼泣標佛。樓至，就是啼泣的意思，也叫光明，因為佛出生時有殊勝的光明。於是眾王子就發願，王子成佛時，我們做金剛來護衛樓至佛。但金剛護，這是五性執金剛護，這是五性中迅速的金剛神護衛。
問：賢劫中有千佛，可能是聖王在世時，有一千個兒子都具備了提所（Tisu Buddha，過去七佛之一）所說的偈頌，依次出世成佛。過去和未來兩世各有兩千佛，為什麼每一世都只有千佛出世呢？
答：各位法師說，沒有在經典中看到相關的因緣。這裡就有一個，可以類比來說。比如現在千佛的因緣，就像《大品般若經》所說，此天主問，須菩提答，解釋般若，十方恒河沙數的佛國中，也像天主問須菩提答。之所以這樣，是因為諸佛的道是相同的。地論宗和攝論宗，以及成實宗和毗曇宗兩家的義理宗旨，認為成佛的本體，並非另外的東西，也是眾生的神識有連續不斷，最終成就極果。如果去除各種雜質污穢，那麼各種粗糙的東西就會消失殆盡，一切種智光明澄澈，常住在其中。廣泛地修行各種善行，圓滿萬德，才能成就。所以金剛心消謝，法身就會顯現。將無明轉變為光明，所以《大般涅槃經》說，無明轉化反而成為光明。
【English Translation】 English version A prince named so-and-so. He said to the princes, 'Bathe him with fragrant juice, and let a thousand princes draw lots. The one who gets the first lot will be the first to become a Buddha.' This continued until the nine hundred and ninety-ninth prince. The last prince, named the Thousandth Buddha. The princes mocked, 'We have already exhausted the sentient beings to be saved by our Buddhahood. Where will you go to save sentient beings when you become a Buddha?' The little prince, hearing these words, wept sadly and further contemplated, 'The world is boundless, and sentient beings are endless. I now make a vow that when I become a Buddha, the lifespan of the sentient beings in my world will be the same as the number of sentient beings saved by all of you princes.' Thereupon, the earth shook in six ways. The Buddha then bestowed a prophecy upon him. Because of this cause, the last Buddha will rule alone for half a kalpa. Because of his weeping, he is named the Weeping Buddha, the Weeping Marked Buddha. Louzhi (Louzhi): This means weeping, also called Brightness, because when the Buddha was born, there was extraordinary light. Thereupon, the princes made a vow that when the prince becomes a Buddha, we will be Vajras to protect Louzhi Buddha. But Vajra protection, this is the Vajra protection of the five natures, this is the swift Vajra God protection among the five natures.
Question: In the Bhadrakalpa (Auspicious Aeon), there are a thousand Buddhas. Perhaps it was during the reign of a Holy King, who had a thousand sons, all possessing the verses spoken by Tisu Buddha (one of the past seven Buddhas), who successively appeared in the world as Buddhas. In the past and future two ages, there are two thousand Buddhas each. Why are there only a thousand Buddhas appearing in each age?
Answer: The Dharma masters say that they have not seen the related causes and conditions in the scriptures. Here is one, which can be used as an analogy. For example, the causes and conditions of the thousand Buddhas now are like what is said in the Mahaprajnaparamita Sutra: This Lord of Heaven asked, and Subhuti answered, explaining Prajna. In the Buddha lands as numerous as the sands of the Ganges River in the ten directions, it is also like the Lord of Heaven asking and Subhuti answering. The reason for this is that the paths of all Buddhas are the same. The Earth Treatise School and the She Lun School, as well as the Chengshi School and the Vibhasa School, all hold the doctrinal view that the essence of becoming a Buddha is not something separate, but is also the continuous consciousness of sentient beings, which ultimately achieves the ultimate fruit. If various impurities and defilements are removed, then all coarse things will disappear completely, and all-knowing wisdom will be clear and bright, constantly abiding within. Broadly cultivating various good deeds and fulfilling myriad virtues will lead to accomplishment. Therefore, when the Vajra mind ceases, the Dharmakaya will appear. Transforming ignorance into light, therefore, the Mahaparinirvana Sutra says that the transformation of ignorance turns into light.
。若通論成佛。凡有識之者。皆是其體。故大經云。而眾生悉皆有心。凡有心者。悉得三菩提。別而論。唯積劫修行。金剛心后。眾德圓備。乃名真成佛也。今大乘宗。橫論之。假名說之。亦有此意。但一家義宗彼。若彼諸家。心識成佛。云心打破洗盡凈假名名為真成佛。而彌勒者。如十住斷經與諸佛下生經意。久已成佛。但跡中一日出家則此日成佛也。若論法身之體。名言心識絕。但慈悲滿足。不違誓願。萬德莊嚴。所以爾者。為化物故形雜界應。跡眾生故。種種應現。為化物令出有無與生死故。雖形不同。今七佛形壽等不同。如長阿含等經云。第一毗婆尸佛。亦名維衛佛。佛是剎利王種。剎利此云分田。是性憍陳如。佛身長二千四百里。紫摩黃金色。諸金釵是歲樹下金。夫人一時禮佛。頭頭上釵落地。都不見金釵下乎。橫之佛光影不現。故知佛色紫磨黃金色。復昧閻浮提金。閻浮提阿阇那。此云歲樹也。南閻浮提此樹表名也。此樹高上四十千里也。毗婆尸佛。父名般頭摩多。母名槃摩底。子名欠拏。城名槃頭摩也多。圓光百二十由旬。壽命八萬歲也。第二尸棄佛。亦名式佛。亦是剎利王種。姓憍陳如。身長一千六百八十里。身色亦紫摩金色。通身光一百由旬。壽命七萬歲。尸棄佛。父名明相。母名光曜。子名無量
【現代漢語翻譯】 現代漢語譯本：如果從普遍意義上討論成佛，那麼所有有意識的生命都具備成佛的本體。所以《大般涅槃經》說：『一切眾生都有心，凡是有心的，都能獲得阿耨多羅三藐三菩提（無上正等正覺）。』如果分別地討論，只有經過累劫修行，在金剛心之後，各種功德圓滿具備，才能稱為真正成佛。現在大乘宗，從橫向方面來討論，用假名來解說，也有這個意思。但各家的義理依據不同。如果其他各家認為心識成佛，說把心打破洗凈，用清凈的假名稱為真正成佛。而彌勒菩薩，如《十住斷結經》和《諸佛下生經》所說，早就已經成佛。只是在示現的跡象中，有一天出家，就說這一天成佛。如果討論法身的本體，那是名言和心識都無法觸及的，只有慈悲圓滿，不違背誓願，萬種功德莊嚴。之所以這樣，是爲了教化眾生，所以顯現出與各種界別相應的形象。爲了適應眾生的根器，所以有種種應化示現。爲了教化眾生脫離有無和生死，所以形象各不相同。現在七佛的形象和壽命等各不相同，如《長阿含經》等經所說：第一位佛是毗婆尸佛（Vipashyin，意為勝觀），也叫維衛佛。佛是剎利（Kshatriya，意為王族）種姓，姓憍陳如（Kaundinya）。佛身高二千四百里，身體是紫磨黃金色。那些金釵是歲樹（Kapittha）下的金子做的。夫人們一起禮佛時，頭上的釵子掉在地上，都看不見金釵掉在哪裡。橫著放，佛的光芒也無法顯現。所以知道佛的顏色是紫磨黃金色，比閻浮提（Jambudvipa）的金子還要暗淡。閻浮提，阿阇那（Ajana），這裡指歲樹。南閻浮提，用這棵樹來命名。這棵樹高四十千里。毗婆尸佛的父親名叫般頭摩多（Bandhumat），母親名叫槃摩底（Bandhumati），兒子名叫欠拏（Khandha），城市名叫槃頭摩也多（Bandhumati）。圓光一百二十由旬（Yojana），壽命八萬歲。第二位佛是尸棄佛（Shikhin），也叫式佛。也是剎利王族，姓憍陳如。身高一千六百八十里，身體顏色也是紫磨金色。全身的光芒一百由旬，壽命七萬歲。尸棄佛的父親名叫明相（Arun），母親名叫光曜（Prabhavati），兒子名叫無量（Atula）。 English version: If we discuss Buddhahood in a general sense, then all conscious beings possess the essence of becoming a Buddha. Therefore, the Mahaparinirvana Sutra says: 'All sentient beings have a mind, and all who have a mind can attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment).' If we discuss it separately, only after accumulating kalpas of practice, after the Vajra mind, and when all kinds of merits are fully equipped, can one be called truly enlightened. Now, the Mahayana school, discussing it horizontally, explains it using provisional names, also has this meaning. However, the doctrines of each school are based on different things. If other schools believe that the mind becomes a Buddha, saying that breaking and washing the mind clean, using a pure provisional name is called truly becoming a Buddha. As for Maitreya (the future Buddha), as the Dashabhumika-vinishcaya-sutra and the Buddhavatamsaka Sutra say, he has long since become a Buddha. It is only in the manifestation of his traces that one day he leaves home, and it is said that he becomes a Buddha on this day. If we discuss the essence of the Dharmakaya (Dharma Body), it is beyond the reach of names and words and consciousness, only compassion is complete, not violating vows, and adorned with ten thousand virtues. The reason for this is to teach sentient beings, so it manifests images corresponding to various realms. In order to adapt to the roots of sentient beings, there are various manifestations. In order to teach sentient beings to get rid of existence and non-existence and birth and death, the images are different. Now the images and lifespans of the Seven Buddhas are different, as the Dirghagama Sutra and other sutras say: The first Buddha is Vipashyin (Vipashyin, meaning insightful), also called Viveka Buddha. The Buddha is of the Kshatriya (Kshatriya, meaning royal) caste, and his surname is Kaundinya. The Buddha is 2,400 li tall, and his body is the color of purple-gold. Those hairpins are made of gold under the Kapittha tree. When the ladies paid homage to the Buddha together, the hairpins on their heads fell to the ground, and they could not see where the hairpins fell. When placed horizontally, the Buddha's light cannot be seen. So we know that the Buddha's color is purple-gold, which is dimmer than the gold of Jambudvipa. Jambudvipa, Ajana, here refers to the Kapittha tree. South Jambudvipa is named after this tree. This tree is 40,000 li high. Vipashyin Buddha's father was named Bandhumat, his mother was named Bandhumati, his son was named Khandha, and his city was named Bandhumati. The halo is 120 Yojana, and the lifespan is 80,000 years. The second Buddha is Shikhin, also called Shikhi Buddha. He is also of the Kshatriya royal family, and his surname is Kaundinya. He is 1,680 li tall, and his body color is also purple-gold. The light of his whole body is 100 Yojana, and his lifespan is 70,000 years. Shikhin Buddha's father was named Arun, his mother was named Prabhavati, and his son was named Atula.
【English Translation】 English version: If we discuss Buddhahood in a general sense, then all conscious beings possess the essence of becoming a Buddha. Therefore, the Mahaparinirvana Sutra says: 'All sentient beings have a mind, and all who have a mind can attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment).' If we discuss it separately, only after accumulating kalpas of practice, after the Vajra mind, and when all kinds of merits are fully equipped, can one be called truly enlightened. Now, the Mahayana school, discussing it horizontally, explains it using provisional names, also has this meaning. However, the doctrines of each school are based on different things. If other schools believe that the mind becomes a Buddha, saying that breaking and washing the mind clean, using a pure provisional name is called truly becoming a Buddha. As for Maitreya (the future Buddha), as the Dashabhumika-vinishcaya-sutra and the Buddhavatamsaka Sutra say, he has long since become a Buddha. It is only in the manifestation of his traces that one day he leaves home, and it is said that he becomes a Buddha on this day. If we discuss the essence of the Dharmakaya (Dharma Body), it is beyond the reach of names and words and consciousness, only compassion is complete, not violating vows, and adorned with ten thousand virtues. The reason for this is to teach sentient beings, so it manifests images corresponding to various realms. In order to adapt to the roots of sentient beings, there are various manifestations. In order to teach sentient beings to get rid of existence and non-existence and birth and death, the images are different. Now the images and lifespans of the Seven Buddhas are different, as the Dirghagama Sutra and other sutras say: The first Buddha is Vipashyin (Vipashyin, meaning insightful), also called Viveka Buddha. The Buddha is of the Kshatriya (Kshatriya, meaning royal) caste, and his surname is Kaundinya. The Buddha is 2,400 li tall, and his body is the color of purple-gold. Those hairpins are made of gold under the Kapittha tree. When the ladies paid homage to the Buddha together, the hairpins on their heads fell to the ground, and they could not see where the hairpins fell. When placed horizontally, the Buddha's light cannot be seen. So we know that the Buddha's color is purple-gold, which is dimmer than the gold of Jambudvipa. Jambudvipa, Ajana, here refers to the Kapittha tree. South Jambudvipa is named after this tree. This tree is 40,000 li high. Vipashyin Buddha's father was named Bandhumat, his mother was named Bandhumati, his son was named Khandha, and his city was named Bandhumati. The halo is 120 Yojana, and the lifespan is 80,000 years. The second Buddha is Shikhin, also called Shikhi Buddha. He is also of the Kshatriya royal family, and his surname is Kaundinya. He is 1,680 li tall, and his body color is also purple-gold. The light of his whole body is 100 Yojana, and his lifespan is 70,000 years. Shikhin Buddha's father was named Arun, his mother was named Prabhavati, and his son was named Atula.
也。第三毗舍婆佛。亦云鞞怒附佛。亦是剎利種。種性憍陳如。身長一千二百八十里。圓光四十由旬。通通身光六十由旬。壽命六萬歲也。毗婆沙云。佛父名善證。母名稱戒。子沙學。城名無逾。第四𤘽樓孫佛。亦名迦羅鳩餐馱佛。是婆羅門種。此云諦行。性迦葉。身長一千里。圓光三十二由旬。通身光五十由旬。壽命四萬歲也。毗婆沙第四十六云。多聞弟子名散奢婆孫。佛父名禮德。母名善枝。子名上勝。城名安和也。第五𤘽那牟尼佛。亦是婆羅門種。姓迦葉。身長八百里。圓光一千二百里。通身光一千六百里。壽命三萬歲。有多聞弟子名蘇坻。佛父名女德。母善勝。子名道師。城名清凈也。第六迦葉佛。此云龜。亦是婆羅門種。姓迦葉。姓為名也。身長十六丈。壽命二萬歲。亦云三萬年也。大經云。迦葉佛七日入滅。此意釋不同。一云七月入滅。二云七日說常樂我凈。非入滅。此意似應二萬歲也。佛父名梵德。母名財主。子名進運。城名婆羅捺也。多聞弟子名藥婆參也。第七釋迦牟尼佛。此是剎利種。姓釋迦。身長一丈六尺。圓光七尺。佛壽八十歲。與釋迦壽命。經論出不同。中本起經云。佛壽八十。雙卷泥洹經云。七十九。行年八十。胎經第十二卷王世品云。釋迦壽命八十四也。阿含經云。佛壽八十五。釋論第
【現代漢語翻譯】 也。第三位是毗舍婆佛（Vessabhu Buddha），也稱為鞞怒附佛，同樣是剎帝利種姓，種族是憍陳如（Kondanna）。身長一千二百八十里，圓光四十由旬，全身光芒六十由旬，壽命六萬歲。根據《毗婆沙》記載，佛父名為善證，佛母名為稱戒，兒子名為沙學，城市名為無逾。 第四位是拘樓孫佛（Kakusandha Buddha），也稱為迦羅鳩餐馱佛，是婆羅門種姓，意為『諦行』，姓迦葉（Kassapa）。身長一千里，圓光三十二由旬，全身光芒五十由旬，壽命四萬歲。《毗婆沙》第四十六卷記載，多聞弟子名為散奢婆孫，佛父名為禮德，佛母名為善枝，兒子名為上勝，城市名為安和。 第五位是拘那含牟尼佛（Konagamana Buddha），也是婆羅門種姓，姓迦葉。身長八百里，圓光一千二百里，全身光芒一千六百里，壽命三萬歲。有多聞弟子名為蘇坻，佛父名為女德，佛母名為善勝，兒子名為道師，城市名為清凈。 第六位是迦葉佛（Kassapa Buddha），意為『龜』，也是婆羅門種姓，姓迦葉，姓即是名。身長十六丈，壽命二萬歲，也有說法是三萬年。《大般涅槃經》記載，迦葉佛七日入滅，對此有不同的解釋。一種說法是七月入滅，另一種說法是七日說法常樂我凈，並非入滅。后一種說法似乎更符合二萬歲的壽命。佛父名為梵德，佛母名為財主，兒子名為進運，城市名為婆羅捺（Varanasi）。多聞弟子名為藥婆參。 第七位是釋迦牟尼佛（Sakyamuni Buddha），是剎帝利種姓，姓釋迦（Sakya）。身長一丈六尺，圓光七尺，佛壽八十歲。關於釋迦牟尼佛的壽命，經論記載各不相同。《中本起經》記載佛壽八十，《雙卷泥洹經》記載七十九，按虛歲計算是八十。《胎經》第十二卷《王世品》記載，釋迦牟尼佛壽命八十四。《阿含經》記載佛壽八十五。《釋論》第...
【English Translation】 The third Buddha was Vessabhu Buddha, also known as Venhu Buddha. He was also of the Kshatriya caste, and his clan was Kondanna. His height was one thousand two hundred and eighty li, his halo was forty yojanas, his full body radiance was sixty yojanas, and his lifespan was sixty thousand years. According to the Vibhasa, his father was named Sandhana, his mother was named Sucitta, his son was named Suppabuddha, and his city was named Anoma. The fourth Buddha was Kakusandha Buddha, also known as Krakucchanda Buddha. He was of the Brahmin caste, meaning 'Truthful Conduct,' and his clan was Kassapa. His height was one thousand li, his halo was thirty-two yojanas, his full body radiance was fifty yojanas, and his lifespan was forty thousand years. Vibhasa, volume 46, states that his most learned disciple was Sanjiva, his father was named Aggidatta, his mother was named Visakha, his son was named Uttara, and his city was named Khema. The fifth Buddha was Konagamana Buddha, also of the Brahmin caste, and his clan was Kassapa. His height was eight hundred li, his halo was one thousand two hundred li, his full body radiance was one thousand six hundred li, and his lifespan was thirty thousand years. His most learned disciple was Sotthiya, his father was named Agnidatta, his mother was named Uttarā, his son was named Satthavaha, and his city was named Sobhavati. The sixth Buddha was Kassapa Buddha, meaning 'Tortoise,' also of the Brahmin caste, and his clan was Kassapa, the clan being the name. His height was sixteen zhang, and his lifespan was twenty thousand years, or some say thirty thousand years. The Mahaparinibbana Sutra states that Kassapa Buddha entered Nirvana in seven days, but there are different interpretations of this. One interpretation is that he entered Nirvana in the seventh month, and another is that he taught about permanence, bliss, self, and purity for seven days, and did not enter Nirvana. The latter interpretation seems more consistent with a lifespan of twenty thousand years. His father was named Brahmadatta, his mother was named Dhanavati, his son was named Vijitasena, and his city was named Varanasi. His most learned disciple was Bharadvaja. The seventh Buddha was Sakyamuni Buddha, of the Kshatriya caste, and his clan was Sakya. His height was one zhang and six chi, his halo was seven chi, and his lifespan was eighty years. The scriptures differ on the lifespan of Sakyamuni Buddha. The Madhyama-agama Sutra states that his lifespan was eighty, the Shuangjuan Nirvāna Sutra states seventy-nine, which is eighty by the Chinese reckoning. The twelfth volume of the Fetal Sutra, 'King World Chapter,' states that Sakyamuni Buddha's lifespan was eighty-four. The Agama Sutra states that his lifespan was eighty-five. The Shastra...
三十四卷云。釋迦佛壽百歲。婆娑云。三阿僧祇劫。壽命。與他化自在天壽一種。萬六千歲。但八十年。受餘年者。眾生機品堪八十故。入滅余化眾生者。付諸聲聞菩薩等也。如此等時不同意。或時隨物所宜。見應壽無定。如來大期八十。于第七十九年說大經。若爾者。法華云四十餘年者。此必是大經之所說。更退一年。是七十八年上說法華。若爾以八十為定者。十九出家。三十成道。正取上。仍說法者。佛初說法時。有人年十一許。已能至佛所謂法比至堪聞法。至佛滅去。復得年已六十一。佛滅度去已。復四十許年時。此人始百一歲。具聞說法。始終之說法。此人在世。由能說法行化。純風相在。盛行佛法也。此是諸師說意也。釋迦父名凈飯王。母摩耶。子名羅睺羅。城名迦毗羅跋提法。多聞弟子等如居士經說也。毗婆尸佛至釋迦。初生時為行七步。舉手而言。三界皆苦。天上天下唯為獨尊。又皆於四方。觀見老病死沙門。學道皆趣鹿野苑。轉四諦法輪。諸師說如此也。又七佛並是上金色也。觀佛三昧經第八卷云。彌勒身長千尺。若如成佛經云。身丈十六丈。圓光百由旬。壽命八萬四千歲。是婆羅門種。姓梵志。父名修梵摩。此云凈德。亦名善德。母梵摩跋提。此云德殊。子名德力。城名翅頭末。多聞弟子名海氏也
【現代漢語翻譯】 現代漢語譯本 第三十四卷中說，釋迦牟尼佛的壽命是百歲。《婆娑論》中說，是三大阿僧祇劫。壽命與他化自在天的壽命相同，為一萬六千歲。但佛陀只活了八十年，是因為眾生的根器只適合八十年。佛陀入滅后，剩餘的教化眾生的任務，就交付給諸位聲聞、菩薩等。像這樣，時間長短不同，有時是隨著事物的情況而定，可見佛陀的壽命並非固定。如來示現涅槃的期限是八十年，在第七十九年宣說了《大般涅槃經》。如果這樣說，《法華經》中說的『四十餘年』，必定是指《大般涅槃經》中所說的。再往前推一年，就是在七十八歲時宣說了《法華經》。如果以八十年為定數，十九歲出家，三十歲成道，就取這個上限。仍然說法這件事，佛陀最初說法時，有人大約十一歲，已經能夠來到佛陀處聽聞佛法，直到佛陀滅度，又活了六十一年，佛陀滅度后，又過了四十年左右，這個人已經一百零一歲了，完整地聽聞了佛陀從始至終的說法。此人在世，能夠說法行化，純正的風氣相互存在，佛法盛行。這是諸位法師的說法。釋迦牟尼佛的父親名叫凈飯王（Suddhodana），母親名叫摩耶（Maya），兒子名叫羅睺羅（Rahula），城名叫迦毗羅衛（Kapilavastu）。多聞的弟子等，如《居士經》中所說。毗婆尸佛（Vipassi Buddha）到釋迦牟尼佛，初生時走了七步，舉手說道：『三界皆苦，天上天下唯我獨尊。』又都於四方，觀見老、病、死和沙門（Sramana）。學道都前往鹿野苑（Mrigadava），轉四諦法輪。諸位法師是這樣說的。還有，七佛都是上金色。觀佛三昧經第八卷中說，彌勒佛（Maitreya）身長千尺。如果像成佛經中說，身長十六丈，圓光百由旬，壽命八萬四千歲。是婆羅門種，姓梵志，父親名叫修梵摩（Subrahma），這裡翻譯為凈德，也叫善德，母親名叫梵摩跋提（Brahmavati），這裡翻譯為德殊。兒子名叫德力，城名叫翅頭末（Ketumati）。多聞的弟子名叫海氏。
【English Translation】 English version Volume 34 states that Shakyamuni Buddha's (Sakyamuni Buddha) lifespan is one hundred years. The Vibhasa (Vibhasa) says it is three asamkhya kalpas (asamkhya kalpas). The lifespan is the same as that of the Paranirmitavasavartin Devas (Paranirmitavasavartin Devas), which is sixteen thousand years. However, the Buddha only lived for eighty years because the capacity of sentient beings is only suitable for eighty years. After the Buddha's Parinirvana (Parinirvana), the remaining task of teaching sentient beings is entrusted to the Sravakas (Sravakas), Bodhisattvas (Bodhisattvas), etc. Like this, the length of time differs, sometimes depending on the circumstances of things, showing that the Buddha's lifespan is not fixed. The deadline for the Tathagata's (Tathagata) manifestation of Nirvana is eighty years, and the Mahaparinirvana Sutra (Mahaparinirvana Sutra) was preached in the seventy-ninth year. If this is the case, then the 'forty-odd years' mentioned in the Lotus Sutra (Lotus Sutra) must refer to what is said in the Mahaparinirvana Sutra. Pushing it back one more year, the Lotus Sutra was preached in the seventy-eighth year. If eighty years is taken as a fixed number, nineteen years old for leaving home, and thirty years old for achieving enlightenment, then take this upper limit. Still speaking of the Dharma (Dharma), when the Buddha first preached the Dharma, there was someone who was about eleven years old, who was already able to come to the Buddha to hear the Dharma, and until the Buddha's Nirvana, he lived for another sixty-one years. After the Buddha's Nirvana, after another forty years or so, this person was already one hundred and one years old, and completely heard the Buddha's teachings from beginning to end. This person was alive, able to preach the Dharma and practice transformation, the pure customs existed together, and the Buddha's Dharma flourished. This is what the masters say. Shakyamuni Buddha's father was named Suddhodana (Suddhodana), his mother was named Maya (Maya), his son was named Rahula (Rahula), and the city was named Kapilavastu (Kapilavastu). The disciples who heard much, etc., are as described in the Vimalakirti Sutra (Vimalakirti Sutra). From Vipassi Buddha (Vipassi Buddha) to Shakyamuni Buddha, he took seven steps when he was first born, raised his hand and said: 'The three realms are all suffering, and I alone am honored in heaven and on earth.' Also, they all saw old age, sickness, death, and Sramanas (Sramanas) in the four directions. Studying the Way all went to Mrigadava (Mrigadava) to turn the Wheel of the Four Noble Truths. The masters say it this way. Also, the Seven Buddhas are all golden in color. The eighth volume of the Contemplation on Buddha Samadhi Sutra (Contemplation on Buddha Samadhi Sutra) says that Maitreya Buddha (Maitreya) is a thousand feet tall. If, as the Sutra on Becoming a Buddha says, the body is sixteen zhang (zhang) tall, the halo is a hundred yojanas (yojanas), and the lifespan is eighty-four thousand years. He is of the Brahmin (Brahmin) caste, with the surname Brahmacarin (Brahmacarin), his father was named Subrahma (Subrahma), which is translated here as Pure Virtue, also called Good Virtue, and his mother was named Brahmavati (Brahmavati), which is translated here as Special Virtue. His son was named Virtue Power, and the city was named Ketumati (Ketumati). The disciple who heard much was named Hai.
。胎經第二捲雲。釋迦從脅生。彌勒從頂生。我壽百歲。彌勒八萬四千歲。我國是土。汝國是金。我苦。汝上樂也。尋彌勒是賢劫第五佛。過去名莊嚴劫。有千佛。最初佛名華光佛。最後佛名毗舍婆如來也。現在賢劫有千佛。最初佛名𤘽樓孫佛。最後佛名樓至佛也。未來名星宿劫。有千佛。最初佛名曰光凈光稱王佛。最後佛名須彌相如來也。若依稱揚諸佛三千佛經云。過去千佛中。最初佛名人中尊佛次師子步佛。最後佛名金剛王佛。賢劫千佛中。最初佛名𤘽那提。次伽那含牟尼。最後佛名樓至佛。未來千佛中。最初佛名王中王佛。最後佛名曰轉場尊上德佛也。
第五明出世時節久近
劫初人壽命數不同。或云千萬億歲。或云四萬歲。或云八萬四千歲也。漸漸轉促。正於百年乃至十歲。雜心亦同也。故樓炭經云。人壽至十歲時。有三小劫。一者刀劍劫。二者谷貴劫。三者疾疫劫。刀劍者。人多貪粗。行十惡法。若行善眾共笑。推為愚。爭共懷滅。相教作惡。無一善人。爾時人民。亦壽十歲。時女生五月日生兒。人多行非法。女嫁所有飲食羹味一切衣服皆悉滅盡。天下山林豁谷崖岸自然而生。所有七寶皆沒地中。但棘荊。於時人民不教。父母不承。卑沙門無人。人民相見。但欲殺害。譬如獵師見鹿獐便欲殺之
【現代漢語翻譯】 現代漢語譯本：胎經第二卷說，釋迦牟尼佛從脅下降生，彌勒佛從頭頂降生。我的壽命是百歲，彌勒佛的壽命是八萬四千歲。我的國土是土，你的國土是金。我受苦，你享受至上的快樂。尋彌勒是賢劫的第五尊佛。過去名為莊嚴劫，有千佛，最初的佛名為華光佛，最後的佛名為毗舍婆如來（毘舍婆如來）。現在賢劫有千佛，最初的佛名為拘樓孫佛（拘樓孫佛），最後的佛名為樓至佛。未來名為星宿劫，有千佛，最初的佛名為曰光凈光稱王佛，最後的佛名為須彌相如來（須彌相如來）。如果依據《稱揚諸佛三千佛經》所說，過去千佛中，最初的佛名為人中尊佛，其次是師子步佛，最後的佛名為金剛王佛。賢劫千佛中，最初的佛名為拘那提（拘那提），其次是伽那含牟尼（伽那含牟尼），最後的佛名為樓至佛。未來千佛中，最初的佛名為王中王佛，最後的佛名為曰轉場尊上德佛。
第五，闡明佛出世的時節長短
劫初時人的壽命長短不一，有的說是千萬億歲，有的說是四萬歲，有的說是八萬四千歲。逐漸縮短，到人壽一百歲乃至十歲的時候。《雜心》中也這樣說。所以《樓炭經》說，人壽到十歲的時候，有三種小劫，一是刀劍劫，二是谷貴劫，三是疾疫劫。刀劍劫是說，人們大多貪婪粗暴，奉行十惡法。如果有人行善，大家就一起嘲笑他，認為他是愚蠢的，爭相要消滅他，互相教唆作惡，沒有一個好人。那時的人民，壽命也只有十歲。那時婦女懷孕五個月就生孩子。人們大多奉行非法之事，婦女出嫁時所有的飲食羹湯、一切衣服都全部滅盡。天下山林、峽谷、崖岸自然而生，所有的七寶都沉沒到地中，只剩下棘刺叢生。那時的人民不教子女，子女不尊敬父母，卑沙門（毘沙門）無人供養，人民相見，只想互相殺害，就像獵人看見鹿獐就想殺掉它們一樣。
【English Translation】 English version: The second volume of the 'Embryo Sutra' states: 'Shakyamuni Buddha was born from the side, Maitreya (彌勒) was born from the crown of the head. My lifespan is a hundred years, Maitreya's lifespan is eighty-four thousand years. My land is earth, your land is gold. I suffer, you enjoy supreme bliss.' Seeking Maitreya, he is the fifth Buddha of the Bhadrakalpa (賢劫). The past was called the Adornment Kalpa (莊嚴劫), with a thousand Buddhas. The first Buddha was named Flower Light Buddha (華光佛), and the last Buddha was named Vipaśyin Tathagata (毘舍婆如來). The present Bhadrakalpa has a thousand Buddhas. The first Buddha is named Krakucchanda Buddha (拘樓孫佛), and the last Buddha is named Lokesvararaja Buddha. The future is called the Constellation Kalpa (星宿劫), with a thousand Buddhas. The first Buddha is named Light Pure Light King Buddha (曰光淨光稱王佛), and the last Buddha is named Sumeru Appearance Tathagata (須彌相如來). If according to the 'Sutra of Praising the Names of the Three Thousand Buddhas,' among the past thousand Buddhas, the first Buddha is named Honored Among Humans Buddha, followed by Lion Step Buddha, and the last Buddha is named Vajra King Buddha. Among the thousand Buddhas of the Bhadrakalpa, the first Buddha is named Kakunada (拘那提), followed by Kanakamuni (伽那含牟尼), and the last Buddha is named Lokesvararaja Buddha. Among the future thousand Buddhas, the first Buddha is named King Among Kings Buddha, and the last Buddha is named Revolving Field Honored Supreme Virtue Buddha (曰轉場尊上德佛).'
Fifth, Explaining the Timing of the Buddha's Appearance and Its Duration
At the beginning of a kalpa, the lifespan of humans varies. Some say it is tens of millions of years, some say it is forty thousand years, and some say it is eighty-four thousand years. Gradually, it shortens, reaching a hundred years or even ten years. The 'Miscellaneous Abhidharma Heart Shastra' also says the same. Therefore, the 'Laukika Sutra' states: 'When human lifespan reaches ten years, there are three minor kalpas: first, the sword kalpa; second, the grain scarcity kalpa; and third, the disease kalpa. The sword kalpa is when people are mostly greedy and coarse, practicing the ten evil deeds. If someone practices good, everyone laughs at them together, considering them foolish, vying to destroy them, and teaching each other to do evil, with not a single good person. At that time, the people also have a lifespan of only ten years. At that time, women give birth to children five months after conception. People mostly practice unlawful deeds, and all the food, soups, and all the clothes of women who marry are completely destroyed. Mountains, forests, gorges, and cliffs naturally arise in the world, and all the seven treasures sink into the earth, leaving only thorny bushes. At that time, people do not teach their children, children do not respect their parents, Vaishravana (毘沙門) is not worshiped, and people only want to kill each other when they meet, just like hunters want to kill deer and gazelles when they see them.'
。於時草木瓦石。皆化為刀劍。展轉相殺人既止壽十歲中。有點之者。見此相殺。走入山林溪谷深河相中藏遲。言無有能殺我者。我亦不殺汝。人便在山林。食諸樹根果。相殺七日便止。又經云。七日方止。時人死者。皆墮泥利中也。相殺既止。智者乃出。相見共相約敕。不宜相殺害。於是天下人民。更善行。其後生子皆壽二十歲。如是後生孫壽四十歲。稍增至八十。乃至百千一萬二萬四萬六萬歲。既約相戒。併爲善行。其壽稍稍增長。如久久天下人民皆壽八萬四千歲。然後當有佛出世名彌勒。天下興衰。其相如此。是為刀兵劫也。飢餓劫者。人多作非法。惡疾邪見。慳貪嫉妒。守財不施。水旱不節。田種無收。米穀轉盡。食粒驚貴。釋秕糠街巷葉落。以自車爾。秕葉既盡。家鑿地下。食草木根。在先而死捺則死人復共食啖。啖之轉飢渴。于屠殺之處。乃至冢間。拾諸骸骨。煮汁飲之。以此自消。餓饑死盡者。生餓鬼中。名為飢餓劫也。疾病劫者。人皆正見。修行十善。終不生三劫中也。但人無福德。值惡時惡人故。疾病眾多。又無他方計少有賢業。雖行眾善不能攘劫。遇病輒死。生平在世。侵燒撾打捶。既其心亂。臨死時。接其精神。直落三惡道中。受無量苦也。故經云。一日一夜持不殺戒。終不生刀兵劫疾病劫也
【現代漢語翻譯】 現代漢語譯本 當時，草木瓦石都化為刀劍，互相殘殺。殺戮停止后，人們的壽命只有十歲。那些有善根的人，看到這種互相殘殺的景象，就逃入山林溪谷深河中躲藏，說：『沒有人能殺我，我也不會殺你。』人們便在山林中，以樹根果實為食。互相殘殺七日才停止。另有經文說，七日後才停止。當時死去的人，都墮入泥犁（地獄）之中。 殺戮停止后，有智慧的人走了出來，互相約定告誡，不應該互相殘殺。於是天下人民，更加行善。之後出生的孩子都壽命二十歲。這樣後來出生的孫子壽命四十歲，逐漸增加到八十歲，乃至百千一萬二萬四萬六萬歲。既然約定互相告誡，並且行善，他們的壽命就漸漸增長。如此長久之後，天下人民都壽命八萬四千歲。然後當有佛出世，名為彌勒（Maitreya，未來佛）。天下興盛衰敗，情況就是這樣。這就是刀兵劫。 飢餓劫是，人們多作非法之事，有惡疾邪見，慳吝貪婪嫉妒，守財不肯施捨，水旱不調，田地種植沒有收成，米穀轉眼耗盡，糧食價格飛漲。人們剝下秕糠樹葉，在街巷中採摘，用來充飢。秕糠樹葉吃盡后，人們在家中挖掘地下，吃草木根。先死的人被吃掉，後來死的人又被吃掉。吃得越多越飢渴。在屠宰場，乃至墳墓間，拾取各種骸骨，煮汁飲用，以此來緩解飢餓。餓死的人，都生到餓鬼道中，這稱為飢餓劫。 疾病劫是，人們都持正見，修行十善，最終不會生於三劫之中。但是人們沒有福德，遇到惡時惡人，所以疾病眾多。又沒有其他方法減少災禍，很少有賢善的行為。即使行了眾多善事，也不能消除災劫，遇到疾病就死去。平生在世時，侵犯燒殺撾打捶擊他人，使他人心神錯亂。臨死時，這些惡業牽引他們的精神，直接墮入三惡道中，遭受無量的痛苦。所以經文說，一日一夜持不殺戒，最終不會生於刀兵劫和疾病劫之中。
【English Translation】 English version At that time, grass, trees, tiles, and stones all transformed into swords and spears, and people turned against each other, engaging in mutual slaughter. Once the killing ceased, people's lifespans were only ten years. Those with virtuous roots, witnessing this mutual slaughter, fled into the mountains, forests, streams, valleys, and deep rivers to hide, saying, 'No one can kill me, and I will not kill you.' People then dwelled in the mountains and forests, subsisting on tree roots and fruits. The mutual slaughter ceased after seven days. Another scripture states that it stopped after seven days. Those who died during that time all fell into Naraka (hell). After the killing stopped, wise individuals emerged and mutually agreed and admonished each other not to engage in mutual slaughter. Consequently, the people of the world increasingly practiced goodness. The children born thereafter had lifespans of twenty years. Subsequently, the grandchildren born had lifespans of forty years, gradually increasing to eighty years, and even to hundreds, thousands, tens of thousands, forty thousands, and sixty thousands of years. Having agreed to mutually admonish each other and practice goodness, their lifespans gradually increased. After a long time, the people of the world all had lifespans of eighty-four thousand years. Then, a Buddha will appear in the world, named Maitreya (the future Buddha). The rise and fall of the world will be like this. This is the Kalpa of Swords and Weapons (Dagger Robbery). The Famine Kalpa (Hunger Robbery) is when people frequently commit unlawful acts, harbor evil diseases and heretical views, are stingy, greedy, and jealous, guarding their wealth and refusing to give alms. Droughts and floods are not regulated, fields yield no harvest, and rice and grains are quickly exhausted, causing grain prices to skyrocket. People strip chaff and leaves, gathering them in streets and alleys to stave off hunger. When the chaff and leaves are depleted, people dig underground in their homes, eating grass and tree roots. Those who die first are eaten, and those who die later are eaten in turn. The more they eat, the more hungry and thirsty they become. In slaughterhouses and even among graves, they gather various bones, boiling them to make broth to drink, using it to alleviate their hunger. Those who die of starvation are reborn in the realm of hungry ghosts. This is called the Famine Kalpa. The Disease Kalpa (Sickness Robbery) is when people all hold right views and cultivate the ten virtues, ultimately not being born into the three evil realms. However, people lack merit and encounter evil times and evil people, resulting in numerous diseases. Furthermore, there are no other means to reduce calamities, and there are few virtuous deeds. Even if many good deeds are performed, they cannot avert the calamities, and people die upon encountering illness. During their lives, they have invaded, burned, killed, struck, and beaten others, causing their minds to be disturbed. At the time of death, these evil karmas pull their spirits directly into the three evil paths, where they suffer immeasurable pain. Therefore, the scripture says that holding the precept of non-killing for one day and one night will ultimately prevent rebirth in the Kalpa of Swords and Weapons and the Disease Kalpa.
。又云若以呵梨勒果施僧。終不生病疾疫劫中。若一食施僧供僧。終不生饑饉劫。此閻浮提惡劫可起。余方少此間刀劫起。彼唯重嗔。此間疾病劫起。彼惟氣力羸劣。此有饑饉劫。彼但小小渴之耳。此三劫者。出長阿含經三法度經華嚴經及大論與雜心論等撰之也。經云三劫者時序改發惡時為小劫。非是四十里方名等小中大三劫也。
第六辨成道
先明七佛成道。坐樹不同。依長阿含經明之。第一毗婆尸佛。坐波羅樹下成道也。第二尸棄佛。坐分陀利樹下成道也。第三毗舍婆。坐博落叉樹下成道也。第四𤘽樓孫佛。坐尸𤘽琉樹下成道也。第五𤘽那含牟尼佛。坐憂曇婆羅樹下成道也。第六迦葉佛。坐𤘽律陀樹下成道也。第七釋迦牟尼佛。坐貝多羅樹下成道也。又十住毗婆娑。明前六佛樹名是同。唯釋迦坐阿輸陀樹下成道也。第八彌勒。龍華樹下坐成道。但成道真應二種成道。毗如第四重中說。今文明之。理成佛即是真成佛也。二應跡成也。言理成者。從梵夫修行。乃至登十地。未多常住。窮學後心。如來圓明。斯即本無今有。故言理真成也。言應跡成者。如彌勒大士。即出家日。坐龍華樹下。成等正覺。故言應跡成也。總談因果。不出二種。一實行修因得實行之果。即是凡夫依怖修行無所得。乃至十地。此等
【現代漢語翻譯】 現代漢語譯本： 此外，經中說如果用呵梨勒果（Haritaki，一種藥用植物）供養僧侶，最終不會生病或遭遇疾疫劫。如果以一餐食物佈施僧侶或供養僧侶，最終不會遭遇饑饉劫。這個閻浮提（Jambudvipa，我們所居住的世界）可能會發生惡劫，其他地方較少發生，而這裡會發生刀兵劫。其他地方主要是嗔恨心重，而這裡會發生疾病劫。其他地方只是氣力衰弱，而這裡會有饑饉劫。其他地方只是稍微口渴而已。這三種劫難，出自《長阿含經》、《三法度經》、《華嚴經》以及《大智度論》與《雜心論》等書的彙編。經中說，所謂的三劫，是指時序改變，發生惡事的時期為小劫，並非指四十里方圓等名稱的小劫、中劫、大劫。
第六，辨明成道
首先說明七佛成道時所坐的樹木不同。依據《長阿含經》說明：第一位毗婆尸佛（Vipasyin，過去七佛之一），坐在波羅樹下成道。第二位尸棄佛（Sikhin，過去七佛之一），坐在分陀利樹下成道。第三位毗舍婆佛（Visvabhu，過去七佛之一），坐在博落叉樹下成道。第四位拘樓孫佛（Krakucchanda，過去七佛之一），坐在尸拘樓樹下成道。第五位拘那含牟尼佛（Kanakamuni，過去七佛之一），坐在憂曇婆羅樹下成道。第六位迦葉佛（Kasyapa，過去七佛之一），坐在尼拘律陀樹下成道。第七位釋迦牟尼佛（Sakyamuni，現在佛），坐在貝多羅樹下成道。另外，《十住毗婆沙論》說明前六佛的樹名是相同的，只有釋迦牟尼佛坐在阿輸陀樹下成道。第八位彌勒佛（Maitreya，未來佛），將在龍華樹下坐而成道。但成道有真成道和應跡成道兩種。在《毗如第四重》中有說明。現在我來闡明它。理上成佛就是真成佛。二是應跡示現成佛。所謂理上成佛，是指從凡夫修行，乃至登上十地，未曾多作停留，窮盡學習后之心。如來圓滿光明，這本來沒有而現在有了，所以說是理上真成。所謂應跡成佛，如彌勒大士，即在出家之日，坐在龍華樹下，成就等正覺。所以說是應跡成佛。總的來說，因果不出兩種。一是實行修因得到實行之果，即是凡夫因為恐懼而修行，一無所得，乃至十地，這些
【English Translation】 English version: Furthermore, it is said that if one offers Haritaki fruit (a medicinal plant) to monks, one will ultimately not be born into a time of disease and pestilence. If one offers a meal to monks or provides for monks, one will ultimately not be born into a time of famine. This Jambudvipa (the world we inhabit) may experience evil kalpas (aeons), which are less frequent in other places, while this place may experience a kalpa of warfare. Other places are mainly characterized by strong anger, while this place may experience a kalpa of disease. Other places only experience weakness, while this place may experience a kalpa of famine. Other places only experience slight thirst. These three kalpas are compiled from the Dirgha Agama Sutra, Sutra on the Three Methods, Avatamsaka Sutra, and the Mahaprajnaparamita Sastra and Samayuktabhidharmahrdaya Sastra. The sutra says that the three kalpas refer to the alteration of the seasons, with periods of evil events being minor kalpas, and do not refer to minor, intermediate, or major kalpas defined by areas of forty li square.
Sixth, Discriminating Enlightenment
First, clarify that the seven Buddhas attained enlightenment under different trees. According to the Dirgha Agama Sutra: The first, Vipasyin Buddha (one of the past seven Buddhas), attained enlightenment under a Banyan tree. The second, Sikhin Buddha (one of the past seven Buddhas), attained enlightenment under a Pundarika tree. The third, Visvabhu Buddha (one of the past seven Buddhas), attained enlightenment under a Shorea robusta tree. The fourth, Krakucchanda Buddha (one of the past seven Buddhas), attained enlightenment under a Sirisa tree. The fifth, Kanakamuni Buddha (one of the past seven Buddhas), attained enlightenment under a Udumbara tree. The sixth, Kasyapa Buddha (one of the past seven Buddhas), attained enlightenment under a Banyan tree. The seventh, Sakyamuni Buddha (the present Buddha), attained enlightenment under a Betel palm tree. In addition, the Dasabhumika-vibhasa-sastra states that the tree names of the first six Buddhas are the same, only Sakyamuni Buddha attained enlightenment under an Asvattha tree. The eighth, Maitreya Buddha (the future Buddha), will sit under a Dragon Flower tree and attain enlightenment. However, there are two types of enlightenment: true enlightenment and manifested enlightenment. This is explained in the Fourth Layer of Vairocana. Now I will clarify it. Enlightenment in principle is true enlightenment. The second is enlightenment through manifested traces. So-called enlightenment in principle refers to the practice of a common person, up to ascending the ten bhumis (stages of the bodhisattva path), without much dwelling, exhausting the later mind of learning. The perfect and bright light of the Tathagata, which was originally non-existent but now exists, is therefore called true enlightenment in principle. So-called enlightenment through manifested traces, such as Maitreya Bodhisattva, on the day of his renunciation, sat under a Dragon Flower tree and attained perfect enlightenment. Therefore, it is called enlightenment through manifested traces. In general, cause and effect do not go beyond two types. One is to cultivate the cause through actual practice and obtain the fruit of actual practice, that is, common people cultivate out of fear, gaining nothing, up to the ten bhumis, these
並是實行之因。金剛心后。佛果起時。此是實行之果也。二跡中行因得應身之果。如釋迦六年苦行。此即跡中修因。三十成道。此是應身之果。今彌勒成道跡因應也。
第七明三會度多少不同
依觀佛三昧經明之。七佛佛三會度人不同。第一毗婆尸佛三會說法。初會說時度十六萬八千人。第二會時度十萬人。第三會時度八萬人也。第二尸棄佛。亦三會度人。初會時度十萬人。第二會時。度八萬人。第三會時度七萬人也。第三毗舍婆佛二會說法度人。初會時度七萬人。第二會時度六萬人也。第四𤘽樓孫佛。一會說法。度四萬人。第五拘那含牟尼佛。亦一會說法。度三萬人也。第七釋迦牟尼佛。亦一會說法。度千二百五十人也。並是善來得戒人也。諸師云。此觀佛三昧經未知何時度千二百五十人。初度提謂婆梨人等。不見多人。為五人說法。只見枸鄰等五人。若合諸天明之。經自云八萬諸天悟道。故難解之。又非是一會度人也。但是一坐異聞悟道。名千二百五十人也。又云優樓毗縲迦葉等三兄弟為一千。舍利弗目連二人眷屬為二百五十人。又云。身子弟子等六百五十人。目連六百人。合一千二百五十人也。釋迦一會說法者偏就於鹿苑中為說四諦法輪明之也。此七佛中。三會。或一會。或會不同也。第八彌勒佛
【現代漢語翻譯】 現代漢語譯本： 是修行的原因。在金剛心之後，佛果產生的時候，這是修行的結果。在二跡（指本跡二門）中，修行因得到應身（Nirmanakaya，佛為度化眾生而顯現的化身）的果報，例如釋迦牟尼佛六年苦行，這是在跡門中修行因，三十歲成道，這是應身之果。現在彌勒佛成道也是跡門中的修行因和應身之果。
第七，說明三會說法度化眾生數量的不同
依據《觀佛三昧經》說明，過去七佛三會說法度化的人數不同。第一位毗婆尸佛（Vipasyin，過去七佛之首）三次集會說法，第一次集會說法時度化了十六萬八千人，第二次集會時度化了十萬人，第三次集會時度化了八萬人。第二位尸棄佛（Sikhin，過去七佛之二）也三次集會度化眾生，第一次集會時度化了十萬人，第二次集會時度化了八萬人，第三次集會時度化了七萬人。第三位毗舍婆佛（Visvabhu，過去七佛之三）兩次集會說法度化眾生，第一次集會時度化了七萬人，第二次集會時度化了六萬人。第四位拘樓孫佛（Krakucchanda，過去七佛之四）一次集會說法，度化了四萬人。第五位拘那含牟尼佛（Kanakamuni，過去七佛之五）也是一次集會說法，度化了三萬人。第七位釋迦牟尼佛（Sakyamuni，現在佛）也是一次集會說法，度化了一千二百五十人，都是通過『善來』而得戒的人。有些法師說，《觀佛三昧經》沒有說明何時度化了一千二百五十人。最初度化提謂（Trapusa）和婆梨（Bhallika）等人時，沒有見到很多人，為五個人說法，只見到拘鄰（Kaundinya）等五人。如果結合諸天來理解，經中自己說有八萬諸天悟道，所以難以理解。而且也不是一次集會只度化這些人，而是在一次法會上，不同的人有不同的領悟，所以說度化了一千二百五十人。還有一種說法是，優樓毗螺迦葉（Uruvilva-Kasyapa）等三兄弟算作一千人，舍利弗（Sariputra）和目連（Maudgalyayana）兩人的眷屬算作二百五十人。還有一種說法是，舍利弗的弟子等六百五十人，目連的六百人，加起來一共一千二百五十人。釋迦牟尼佛一次集會說法，主要是指在鹿野苑中宣說四諦法輪的情況。這七佛中，有三次集會的，有一次集會的，集會的次數各不相同。第八位是彌勒佛（Maitreya）。
【English Translation】 English version: It is the cause of practice. After the Vajra mind, when the Buddha fruit arises, this is the result of practice. In the two traces (referring to the two gates of origin and trace), the practice of cause obtains the fruit of the Nirmanakaya (the manifested body of the Buddha for the purpose of saving sentient beings), such as Sakyamuni Buddha's six years of ascetic practice, which is the practice of cause in the trace gate, and enlightenment at the age of thirty, which is the fruit of the Nirmanakaya. Now, Maitreya Buddha's attainment of enlightenment is also the cause of practice and the fruit of the Nirmanakaya in the trace gate.
Seventh, explaining the different numbers of beings saved by the three assemblies
According to the 'Contemplation on Buddha Samadhi Sutra', the number of people saved by the past seven Buddhas in their three assemblies is different. The first Buddha, Vipasyin (the first of the past seven Buddhas), held three assemblies to preach the Dharma. In the first assembly, he saved 168,000 people. In the second assembly, he saved 100,000 people. In the third assembly, he saved 80,000 people. The second Buddha, Sikhin (the second of the past seven Buddhas), also held three assemblies to save beings. In the first assembly, he saved 100,000 people. In the second assembly, he saved 80,000 people. In the third assembly, he saved 70,000 people. The third Buddha, Visvabhu (the third of the past seven Buddhas), held two assemblies to preach the Dharma and save beings. In the first assembly, he saved 70,000 people. In the second assembly, he saved 60,000 people. The fourth Buddha, Krakucchanda (the fourth of the past seven Buddhas), held one assembly to preach the Dharma and saved 40,000 people. The fifth Buddha, Kanakamuni (the fifth of the past seven Buddhas), also held one assembly to preach the Dharma and saved 30,000 people. The seventh Buddha, Sakyamuni (the present Buddha), also held one assembly to preach the Dharma and saved 1,250 people, all of whom received the precepts through 'Welcome'. Some Dharma masters say that the 'Contemplation on Buddha Samadhi Sutra' does not explain when the 1,250 people were saved. When Trapusa and Bhallika were first saved, not many people were seen. The Dharma was preached to five people, and only Kaundinya and the other four were seen. If we understand it in conjunction with the devas, the sutra itself says that 80,000 devas attained enlightenment, so it is difficult to understand. Moreover, it is not that only these people were saved in one assembly, but that in one Dharma assembly, different people had different understandings, so it is said that 1,250 people were saved. Another explanation is that the three brothers Uruvilva-Kasyapa are counted as 1,000 people, and the retinues of Sariputra and Maudgalyayana are counted as 250 people. Another explanation is that Sariputra's disciples and others are 650 people, and Maudgalyayana's are 600 people, totaling 1,250 people. Sakyamuni Buddha's one assembly of preaching mainly refers to the situation of expounding the Four Noble Truths in Mrigadava. Among these seven Buddhas, some held three assemblies, some held one assembly, and the number of assemblies varied. The eighth is Maitreya Buddha.
三會說法度人。多少不同。如胎經。釋迦語彌勒偈言。汝生安樂國。亦不如我累苦。汝說法甚安。我說法甚難。初說九十六。二說九十四。三說九十二。我初說十二。二說三十六。汝所三說人。是吾先所化。九十六億人。受五戒者。九十四億。受持三戒者。九十二億人。一稱南無佛。汝父梵摩凈。將八萬四千。非我先所化。是汝初開度。報恩經與本經亦云。三種人是釋迦先化人得此經說也。又胎經第三卷法住品云。佛告彌勒。我今緣盡。無教化處。今所化眾生。分作三分。付阿難度。與難陀復羅度之。餘一分付彌勒度脫之也。
第八辨彌勒與釋迦同時涅槃不同滅度
尋佛是周莊王十年夏四月八日辛卯度恒星不現時即是佛生日。佛是惠王八年四月八日出家。於時年十九。至惠王十九年四月八日成道。於時年三十。至經五年二月十五日滅度。於時年八十。佛自出世。從周莊王至契。合得一千二百四十年。具如大經疏中辨之也。菩薩處胎經集法品云。如來即二月八日成。八日轉法輪。二月八日降魔。二月八日而入涅槃也。諸經說小小不同。次明彌勒入涅槃時節故。如彌勒觀經云。優婆離問佛言。世尊往昔于毗尼中及前後諸經。說阿逸多當得作佛。此人具凡夫身。未斷諸結。其人今者雖復出家。不修禪定。不斷煩
【現代漢語翻譯】 現代漢語譯本 三會說法度化眾生，所度化的人數各不相同。例如《菩薩處胎經》中，釋迦牟尼佛對彌勒菩薩說偈語道：『你生於安樂國，也不如我累劫受苦。你說法甚為安樂，我說法甚為艱難。』我初次說法度化九十六億人，第二次說法度化九十四億人，第三次說法度化九十二億人。你所度化的這三次人，都是我先前所教化過的。九十六億人受持五戒，九十四億人受持三戒，九十二億人僅僅稱念『南無佛』。你的父親梵摩凈王，將八萬四千人帶來，這些人不是我先前所教化的，而是你初次開導度化的。《報恩經》與《本經》也說，這三種人是釋迦牟尼佛先前教化的人，才能聽聞並宣說此經。 又《菩薩處胎經》第三卷法住品中說，佛告訴彌勒：『我現在因緣已盡，沒有可以教化的地方了。現在所教化的眾生，分為三份，一份交給阿難陀（Ananda）尊者，與難陀（Nanda）和復羅（Purna）去度化他們。剩餘一份交給你彌勒（Maitreya）去度脫他們。』
第八，辨明彌勒（Maitreya）與釋迦（Sakyamuni）同時涅槃（Nirvana）的不同之處。 追溯佛陀的出生，是在周莊王十年夏四月八日辛卯，恒星不顯現之時，即是佛陀的生日。佛陀在周惠王八年四月八日出家，當時十九歲。到周惠王十九年四月八日成道，當時三十歲。經過五年，在二月十五日滅度，當時八十歲。佛陀自出世，從周莊王到契，總共一千二百四十年。具體情況如《大般涅槃經疏》中所辨析的。《菩薩處胎經集法品》中說，如來在二月八日成道，八日轉法輪，二月八日降伏魔軍，二月八日入涅槃。各經說法略有不同。下面說明彌勒入涅槃的時間，如《彌勒觀經》中說，優婆離（Upali）問佛說：『世尊，您往昔在毗尼（Vinaya）中以及前後諸經中，都說阿逸多（Ajita，彌勒菩薩的另一個名字）將來會成佛。此人具足凡夫之身，未斷除各種煩惱。這個人現在雖然出家，但不修習禪定，不斷除煩惱，
【English Translation】 English version The Three Assemblies preach the Dharma to liberate beings, with varying numbers of people being liberated. For example, in the Bao Tai Jing (Garbha-Avkranti Sutra), Sakyamuni (Sakyamuni) Buddha speaks to Maitreya (Maitreya) in verse, saying, 'Your birth in the Land of Bliss is not comparable to my accumulated suffering. Your Dharma preaching is very peaceful, while my Dharma preaching is very difficult.' I initially preached to ninety-six billion people, the second time to ninety-four billion, and the third time to ninety-two billion. The people you liberate in these three assemblies were all previously transformed by me. Ninety-six billion people received the Five Precepts, ninety-four billion received the Three Precepts, and ninety-two billion simply recited 'Namo Buddha'. Your father, King Brahma-netra (Brahma-netra), brought eighty-four thousand people, who were not previously transformed by me, but were initially guided and liberated by you. The Bao En Jing (Sutra of Gratitude) and the Ben Jing (Original Sutra) also say that these three types of people were previously transformed by Sakyamuni and are able to hear and proclaim this sutra. Furthermore, in the Bao Tai Jing (Garbha-Avkranti Sutra), Volume 3, Chapter on the Abiding of the Dharma, the Buddha tells Maitreya (Maitreya), 'My karmic connections are now exhausted, and there is no place for me to teach. The sentient beings I have transformed will now be divided into three parts. One part will be entrusted to Ananda (Ananda), along with Nanda (Nanda) and Purna (Purna), to liberate them. The remaining part will be entrusted to you, Maitreya (Maitreya), to liberate them.'
Eighth, distinguishing the difference between Maitreya (Maitreya) and Sakyamuni (Sakyamuni) simultaneously entering Nirvana (Nirvana). Tracing back to the Buddha's birth, it was in the tenth year of King Zhou Zhuang, on the eighth day of the fourth month in summer, Xinmao, when the stars were not visible, which is the Buddha's birthday. The Buddha renounced the world in the eighth year of King Zhou Hui, on the eighth day of the fourth month, at the age of nineteen. He attained enlightenment in the nineteenth year of King Zhou Hui, on the eighth day of the fourth month, at the age of thirty. After five years, he entered Nirvana on the fifteenth day of the second month, at the age of eighty. From the Buddha's birth, from King Zhou Zhuang to Qi, it totals one thousand two hundred and forty years. The specifics are as analyzed in the commentary on the Great Nirvana Sutra. The Bao Tai Jing Ji Fa Pin (Collection of Dharma Chapter of the Garbha-Avkranti Sutra) says that the Tathagata attained enlightenment on the eighth day of the second month, turned the Dharma wheel on the eighth day, subdued the demon army on the eighth day, and entered Nirvana on the eighth day of the second month. The sutras differ slightly in their accounts. Next, the time of Maitreya's entering Nirvana is explained, as stated in the Maitreya Contemplation Sutra, Upali (Upali) asked the Buddha, 'World Honored One, in the past, in the Vinaya (Vinaya) and in the sutras before and after, you said that Ajita (Ajita, another name for Maitreya Bodhisattva) would become a Buddha in the future. This person possesses the body of an ordinary being and has not severed all afflictions. Although this person has now renounced the world, he does not cultivate meditation and does not cut off afflictions,
惱。佛說此人成佛無疑。此人命終。生何國土。佛答言。此人從今去。十二年中命終必得往生兜率天上。仍為諸天子廣說法也。優婆離又問佛。今此大士。何時于閻浮提生於彼天。佛答。卻後十二年二月十五日。于波羅捺國劫波利大婆羅門家本所生處。結跏趺坐。入滅盡定。而取滅度。時諸人等起眾寶塔。供養舍利。于兜率天上寶臺內摩尼殿上師子床坐。忽然化生。于蓮華上。結跏趺坐。身如閻浮檀金色。長十六由旬。有三十二相八十種好。晝夜六時。說法度諸天子。五十六億七千萬歲。爾乃下來生此作佛也。言不修禪定不斷煩惱者。舊論諸師云。此觀經同初教法輪。亦如釋迦。以凡夫身。六年苦行。方得作佛。為例也。今經既應現為慈心位。故上生經中。具六度四等菩薩行。即不退轉之行。具論中假者可言不修禪定不斷煩惱耶。但優婆離執小乘意問耳。半教之宗。真凡夫身成佛。都不論前身證聖與成佛。故作如此問耳。今大乘具論本跡故。佛答直明上天兜率生依正報事。修趣不修不斷等事也。故大品經云。入法位人。得初授記。又十住斷結經云。彌勒久已成。為慈悲本願故。現身成佛。大品經夢行品云。彌勒久行六度。無所得故。又如大品第捲雲。昔于華嚴城內。見燃燈佛。即得不雖六波羅蜜行。若爾豈得言不修定
【現代漢語翻譯】 惱。佛說此人成佛無疑。此人命終。生何國土。佛答言。此人從今去。十二年中命終必得往生兜率天（Tushita Heaven，欲界六天之一）上。仍為諸天子廣說法也。優婆離（Upali，佛陀十大弟子之一，持戒第一）又問佛。今此大士。何時于閻浮提（Jambudvipa，四大部洲之一，我們所居住的這個世界）生於彼天。佛答。卻後十二年二月十五日。于波羅捺國（Varanasi，古印度城市，位於今北方邦）劫波利大婆羅門家本所生處。結跏趺坐。入滅盡定。而取滅度。時諸人等起眾寶塔。供養舍利。于兜率天上寶臺內摩尼殿上師子床坐。忽然化生。于蓮華上。結跏趺坐。身如閻浮檀金色。長十六由旬。有三十二相八十種好。晝夜六時。說法度諸天子。五十六億七千萬歲。爾乃下來生此作佛也。言不修禪定不斷煩惱者。舊論諸師云。此觀經同初教法輪。亦如釋迦（Sakyamuni，佛教創始人）以凡夫身。六年苦行。方得作佛。為例也。今經既應現為慈心位。故上生經中。具六度四等菩薩行。即不退轉之行。具論中假者可言不修禪定不斷煩惱耶。但優婆離執小乘意問耳。半教之宗。真凡夫身成佛。都不論前身證聖與成佛。故作如此問耳。今大乘具論本跡故。佛答直明上天兜率生依正報事。修趣不修不斷等事也。故大品經云。入法位人。得初授記。又十住斷結經云。彌勒（Maitreya，未來佛）久已成。為慈悲本願故。現身成佛。大品經夢行品云。彌勒久行六度。無所得故。又如大品第捲雲。昔于華嚴城內。見燃燈佛（Dipamkara Buddha，過去佛）。即得不雖六波羅蜜行。若爾豈得言不修定 惱。佛說這個人成佛沒有疑問。這個人命終之後，會往生到哪個國土呢？佛回答說：『這個人從現在開始，十二年內命終，必定能夠往生到兜率天上，並且為諸天子廣泛地說法。』優婆離又問佛：『現在這位大士，什麼時候會從閻浮提往生到那個天界呢？』佛回答說：『在之後的十二年二月十五日，于波羅捺國劫波利大婆羅門家，也就是他原本出生的地方，結跏趺坐，進入滅盡定，然後示現滅度。』當時人們會建造眾多的寶塔，供養他的舍利。他在兜率天上的寶臺內的摩尼殿上的獅子座上，忽然化生，于蓮花上結跏趺坐。身體呈現閻浮檀金色，高十六由旬，具有三十二相和八十種好。晝夜六時，說法度化諸天子，經過五十六億七千萬年，然後會下生到這個世界成佛。』那些說不修禪定、不斷煩惱的人，舊論的諸位法師說：『這部《觀經》如同初教法輪，也像釋迦牟尼以凡夫之身，經過六年苦行，才得以成佛，作為例子。』現在這部經既然應現為慈心位，所以在《上生經》中，具足六度四等菩薩行，也就是不退轉的修行。具論中怎麼能說不修禪定、不斷煩惱呢？只是優婆離執著于小乘的觀點才這樣問。半教的宗義認為，真正的凡夫之身可以成佛，完全不考慮前世證聖與成佛，所以才這樣發問。現在大乘具論本跡，所以佛直接回答，明白地說明上生兜率天的依報和正報之事，以及修行和不修行、斷和不斷等事情。所以《大品經》說：『進入法位的人，得到最初的授記。』又《十住斷結經》說：『彌勒早就已經成佛，因為慈悲的本願，所以示現成佛。』《大品經·夢行品》說：『彌勒長久以來修行六度，因為無所得的緣故。』又如《大品經》第卷說：『過去在華嚴城內，見到燃燈佛，就得到了不退轉的六波羅蜜行。』如果這樣，怎麼能說不修禪定呢？
【English Translation】 Distressed. The Buddha said that this person would undoubtedly attain Buddhahood. After this person's life ends, to which land will they be reborn? The Buddha answered, 'From now, within twelve years, upon the end of their life, this person will surely be reborn in Tushita Heaven (Tushita Heaven, one of the six heavens of the desire realm), and will continue to extensively preach the Dharma to the gods.' Upali (Upali, one of the ten great disciples of the Buddha, foremost in upholding the precepts) further asked the Buddha, 'When will this great being be born in that heaven from Jambudvipa (Jambudvipa, one of the four continents, the world we live in)?' The Buddha replied, 'Twelve years from now, on the fifteenth day of the second month, in the city of Varanasi (Varanasi, an ancient Indian city, located in present-day Uttar Pradesh), at the birthplace of the great Brahmin of the Kalpali family, they will sit in the lotus position, enter the Samadhi of Cessation, and attain Parinirvana. At that time, people will build many precious stupas to enshrine and make offerings to their relics. In Tushita Heaven, they will be seated on a lion throne within the Mani Palace on a jeweled platform, and will suddenly be born miraculously, seated in the lotus position on a lotus flower. Their body will be the color of Jambudvipa gold, sixteen yojanas in height, possessing the thirty-two major marks and eighty minor marks of excellence. Six times during the day and night, they will preach the Dharma and liberate the gods, for fifty-six billion seven hundred million years, and then descend to this world to become a Buddha.' Those who say that one does not cultivate meditation or sever afflictions, the old commentators say, 'This Contemplation Sutra is like the initial turning of the Dharma wheel, and also like Sakyamuni (Sakyamuni, the founder of Buddhism) who, as an ordinary person, practiced asceticism for six years before attaining Buddhahood, as an example.' Since this sutra manifests the position of loving-kindness, the Sutra of the Descent to Tushita contains the bodhisattva practices of the six perfections and the four immeasurables, which are the practices of non-retrogression. In the complete treatise, how can it be said that one does not cultivate meditation or sever afflictions? It is only that Upali asked with the intention of the Hinayana. The doctrine of the partial teaching believes that a true ordinary person can attain Buddhahood, without considering the previous lives of attaining sainthood and Buddhahood, hence this question. Now, the Mahayana fully discusses the origin and traces, so the Buddha directly answers, clearly explaining the dependent and independent retributions of being born in Tushita Heaven, and matters of cultivation and non-cultivation, severance and non-severance. Therefore, the Great Perfection of Wisdom Sutra says, 'A person who enters the position of Dharma receives the first prediction.' Also, the Sutra of the Ten Abodes on Severing Bonds says, 'Maitreya (Maitreya, the future Buddha) has long since attained Buddhahood, but manifests as a Buddha out of the fundamental vow of compassion.' The Dream Walking Chapter of the Great Perfection of Wisdom Sutra says, 'Maitreya has long practiced the six perfections, without any attainment.' Also, as the chapter of the Great Perfection of Wisdom Sutra says, 'In the past, within the city of Avatamsaka, upon seeing Dipamkara Buddha (Dipamkara Buddha, a past Buddha), one immediately obtained the non-retrogressive practice of the six paramitas.' If so, how can it be said that one does not cultivate meditation?
斷煩惱耶。大經第三十四卷云。發心畢竟二不別。如是二心先心難。自未得度先度他。是故我禮初發心。發心已為天人師。勝出聲聞及緣覺。如是發心過三界。是故得名最上道也。華嚴經第四十七四十八卷云。彌勒菩薩語善財云。我於此閻浮提南界摩離國內拘提聚落婆羅門種姓中生。為欲滅彼憍慢心故。化度父母及親族故。于中受生。於此命終。生兜率天。化度彼故。于彼天上。壽命終盡時。下生此間。成等正覺。汝及文殊師利。謂得見我。汝往詣文殊處。問菩薩行。修菩薩道。何以故。文殊師利。常為諸佛之母。常為諸菩薩之師也。若爾諸經分明如此說者。可言不修定不煩惱耶。但諸論師等義宗。發心之位定下假名定前為發心。即是真凡夫位次故。作如此判耳。今明發心位。具中假明之故即齊也。又尋撿眾經。釋迦與彌勒滅度時節釋不同一者。地攝成毗諸家云。彌勒於人。入般涅槃。應是釋迦滅度。何以得知。說法華經時。亦有彌勒。若至雙林法席。不復見列彌勒名。說法華在前年之末。說涅槃是今歲之初。若彌勒在佛後生天者。便應在涅槃法席。而今無者。當知必是佛前入涅槃也。二大經云。彌廣菩薩者。通論諸菩薩。若爾彌勒預在弘廣菩薩限中。無有一菩薩名弘廣故也。三今謂則不然。如第一諸師說。第二云似
【現代漢語翻譯】 現代漢語譯本 斷除煩惱嗎？《大般涅槃經》第三十四卷說：『發菩提心和究竟成佛，這兩者沒有差別。像這樣的兩種心，最初的發心最為難得。自己尚未得度，先要度他人。因此我禮敬最初發菩提心的人。發菩提心的人已經可以作為天人和人間的導師，勝過聲聞和緣覺。像這樣的發心超越三界，因此得名為最上道。』 《華嚴經》第四十七、四十八卷說：彌勒菩薩對善財童子說：『我於此閻浮提（Jambudvipa，指我們所居住的這個世界）南方的摩離國境內的拘提聚落的婆羅門（Brahmin，古印度僧侶階層）種姓中出生，是爲了滅除他們的憍慢心，化度父母和親族，所以才在那裡受生。我將在此命終，然後往生到兜率天（Tushita Heaven，欲界天中的第四層天）。爲了化度那裡的眾生，我在那裡的壽命終盡時，會下生到人間，成就正等正覺。你和文殊師利（Manjushri，智慧的象徵）認為能夠見到我。你前往文殊師利處，請教菩薩行，修菩薩道。』為什麼呢？因為文殊師利，常為諸佛之母，常為諸菩薩之師啊。 如果這樣，諸經分明如此說，可以認為不修定就沒有煩惱嗎？只是各論師等的義理宗派，認為發心之位在定下假名，定前為發心，即是真凡夫的位次，所以才作出這樣的判斷。現在說明發心位，具足中假明，所以是齊等的。又尋查眾經，釋迦牟尼佛（Sakyamuni，佛教創始人）與彌勒佛滅度的時間說法不一致，地攝成毗等諸家認為，彌勒於人間入般涅槃（Parinirvana，佛教用語，指佛或阿羅漢的死亡），應該是釋迦牟尼佛滅度。何以得知？說法華經時，也有彌勒。若至雙林法席，不再見到列有彌勒的名字。說法華經在前一年的末尾，說涅槃是今年之初。若彌勒在佛後生天，便應該在涅槃法席，而現在沒有，當知必定是佛前入涅槃。 二大經說，彌廣菩薩，通論諸菩薩。如果這樣，彌勒預先在弘廣菩薩的範圍中，沒有一個菩薩名叫弘廣。 三，現在認為則不然。如第一諸師所說，第二云相似。
【English Translation】 English version Should we sever afflictions? The thirty-fourth volume of the Mahāparinirvāṇa Sūtra says: 'The initial aspiration for enlightenment and ultimate Buddhahood are not different. Of these two minds, the initial aspiration is the most difficult. One seeks to liberate others before liberating oneself. Therefore, I pay homage to the one who first aspires for enlightenment. One who has aspired for enlightenment is already a teacher of gods and humans, surpassing Śrāvakas (Hearers) and Pratyekabuddhas (Solitary Buddhas). Such an aspiration transcends the three realms, and is therefore named the supreme path.' The forty-seventh and forty-eighth volumes of the Avataṃsaka Sūtra say: Maitreya Bodhisattva (The future Buddha) said to Sudhana (A youth who sought enlightenment): 'I was born in the Jambudvipa (The continent where we live) in the Koti village within the Marali country in the southern region, into a Brahmin (The priestly class in ancient India) family, in order to extinguish their arrogance and to convert my parents and relatives. I will be born there, and when my life ends there, I will be reborn in the Tushita Heaven (The fourth heaven of the desire realm). In order to convert beings there, when my lifespan there ends, I will descend to this world and attain complete enlightenment. You and Manjushri (The Bodhisattva of Wisdom) believe you can see me. Go to Manjushri and ask about the practice of a Bodhisattva (An enlightened being), and cultivate the path of a Bodhisattva.' Why? Because Manjushri is always the mother of all Buddhas and always the teacher of all Bodhisattvas. If the sutras clearly state this, can it be said that without cultivating samadhi (meditative concentration), there are no afflictions? It is just that the various commentators and their schools of thought consider the stage of aspiration to be established under a provisional name, with aspiration before samadhi, which is the stage of a true ordinary person, and thus they make such a judgment. Now, it is explained that the stage of aspiration is complete with the middle, provisional, and clear, so it is equal. Furthermore, examining the various sutras, the times of Sakyamuni Buddha's (The founder of Buddhism) and Maitreya Buddha's Parinirvana (The death of a Buddha or Arhat) are said to be inconsistent. The Di She Cheng Pi and other schools believe that Maitreya enters Parinirvana in the human realm, which should be the Parinirvana of Sakyamuni Buddha. How can we know this? When the Lotus Sutra was preached, there was also Maitreya. If one goes to the Twin Sala Trees assembly, one no longer sees Maitreya's name listed. The Lotus Sutra was preached at the end of the previous year, and the Nirvana Sutra was preached at the beginning of this year. If Maitreya was born in heaven after the Buddha, he should be at the Nirvana assembly, but he is not there now, so we should know that he must have entered Parinirvana before the Buddha. The two great sutras say that Mi Guang Bodhisattva is a general term for all Bodhisattvas. If so, Maitreya is pre-included in the category of Hong Guang Bodhisattvas, and there is no Bodhisattva named Hong Guang. Third, now it is thought that it is not so. As the first teachers said, the second cloud is similar.
有如此義。而釋論第一卷與第百卷。親云佛滅度后阿難文殊彌勒三人結集大乘藏。故知佛滅後方入涅槃。若爾成略。故不引名。或是如第二釋也。
第九簡教大小乘
舊諸師云。釋迦一化現形致教。不出二途。一是世教。二是出世教。明世教有三種。一者三歸。二者五戒。三者十善也。二者出世教。亦有三種。一頓教。為利根大行人說。如華嚴大乘等經是也。二者偏方不定教。為中根人。如夫人與金光明等經是。三者階漸次第教。此為下根人說經。即是五時四時等經教是也。談此經。於二種中道出世教與三教中。師解若同。一云是偏方教。明未來因果成佛凈土因果之事。依正二果事事精華。具如經文所說也。二云此是次第教。五時教中此是初教。補釋迦。並論一產生佛事。亦是小乘。指授記事名本末經中說也。又此既從阿含中出。阿含中是三藏教。此經理因是小乘教。若如大彌勒經別說。未必是阿含中出也。又一云是大乘教故。中阿含復釋是大乘。即此經文中。有常樂等語。今謂不然。汝既言阿含經復是大乘等者。非正宗。傍明大乘也。故今謂上生經是正是大教。故經文多具明六度四等菩薩行菩提心無上道也。亦具論中假故。大乘因果。第三假明宗中說下生經是小乘為宗故。說文唯證四果而已也。
【現代漢語翻譯】 現代漢語譯本：確實有這樣的意義。而且《釋論》第一卷和第一百卷記載，親光菩薩說佛陀滅度后，阿難（Ananda，佛陀十大弟子之一）、文殊（Manjusri，智慧的象徵）、彌勒（Maitreya，未來佛）三人結集了大乘經典。因此可知佛陀滅度后才入涅槃。如果這樣說，就與《成實論略》相悖，所以不引用他們的名字。或者就像第二種解釋一樣。
第九，簡別教法的大小乘
舊時的諸位法師說，釋迦牟尼佛一生示現形體，傳授教法，不出兩種途徑：一是世間教法，二是出世間教法。闡明世間教法有三種：一是三皈依，二是五戒，三是十善業。二者，出世間教法也有三種：一、頓教，為利根大乘行人所說，如《華嚴經》等大乘經典。二、偏方不定教，為中等根器的人所說，如《勝鬘經》與《金光明經》等。三、階漸次第教，這是為下等根器的人所說的經典，即是五時教、四時教等經典教法。談到這部經，在兩種出世教和三種教法中，法師的解釋如果相同，一種說法是屬於偏方教，闡明未來因果成佛和凈土因果之事，依報和正報兩種果報事事都是精華，具體如經文所說。二種說法是屬於次第教，五時教中這是最初的教法，補述釋迦牟尼佛，並論述一生可以成佛之事，也屬於小乘，指授記之事在《本末經》中有所說明。又因為此經是從《阿含經》中出來的，《阿含經》中是三藏教，此經理應是小乘教。如果像《大彌勒經》另有說明，未必是從《阿含經》中出來的。又有一種說法是此經是大乘教，因為《中阿含經》複述此經是大乘，即此經文中，有常樂等語。我認為不是這樣。你既然說《阿含經》又是大乘等，就不是正宗，而是傍明大乘。所以我認為《上生經》是正宗的大乘教法，所以經文中多處闡明六度、四攝等菩薩行和菩提心無上道。也具體論述了中假之義，所以大乘因果。第三假明宗中說《下生經》是以小乘為宗，所以經文只證明四果而已。
【English Translation】 English version: There is indeed such a meaning. Moreover, the first and hundredth volumes of the 'Shilun' record that, according to Master Qinguang, after the Buddha's Parinirvana, Ananda (one of the ten great disciples of the Buddha), Manjusri (symbol of wisdom), and Maitreya (the future Buddha) compiled the Mahayana scriptures. Therefore, it is known that one enters Nirvana after the Buddha's Parinirvana. If this is the case, it contradicts the 'Chengshilun Lue', so their names are not cited. Or it is like the second explanation.
Ninth, distinguishing the teachings of the Small Vehicle and the Great Vehicle
The old masters said that Shakyamuni Buddha manifested his form and taught the Dharma in two ways: one is the worldly teaching, and the other is the transcendental teaching. The worldly teaching has three aspects: first, the Three Refuges; second, the Five Precepts; and third, the Ten Virtuous Deeds. The transcendental teaching also has three aspects: first, the Sudden Teaching, which is taught to those with sharp faculties and great aspirations, such as the 'Avatamsaka Sutra' and other Mahayana scriptures. Second, the Partial and Indeterminate Teaching, which is taught to those with medium faculties, such as the 'Queen Srimala Sutra' and the 'Golden Light Sutra'. Third, the Gradual and Sequential Teaching, which is taught to those with lower faculties, such as the scriptures of the Five Periods and Four Times. Regarding this sutra, among the two transcendental teachings and the three teachings, if the master's interpretation is the same, one view is that it belongs to the Partial Teaching, explaining the future causes and effects of becoming a Buddha and the causes and effects of the Pure Land, with the dependent and retributive rewards being the essence of everything, as specifically stated in the sutra. The second view is that it belongs to the Sequential Teaching, which is the initial teaching among the Five Periods, supplementing Shakyamuni Buddha and discussing the matter of becoming a Buddha in one lifetime, which also belongs to the Small Vehicle, with the matter of prediction being explained in the 'Benmo Sutra'. Furthermore, since this sutra comes from the 'Agama Sutras', and the 'Agama Sutras' contain the Tripitaka teachings, this sutra should be a Small Vehicle teaching. If the 'Great Maitreya Sutra' has a separate explanation, it may not come from the 'Agama Sutras'. Another view is that this sutra is a Mahayana teaching because the 'Middle Agama Sutra' reiterates that this sutra is Mahayana, as there are words like 'eternal bliss' in this sutra. I don't think so. Since you say that the 'Agama Sutras' are also Mahayana, it is not the orthodox teaching, but rather a side explanation of Mahayana. Therefore, I believe that the 'Sutra on Maitreya's Ascent' is the orthodox Mahayana teaching, so the sutra extensively explains the Bodhisattva practices of the Six Perfections, Four Embracing Dharmas, and the unsurpassed path of Bodhicitta. It also specifically discusses the meaning of the Middle Way, so the causes and effects of the Great Vehicle. The Third Provisional Teaching states that the 'Sutra on Maitreya's Descent' takes the Small Vehicle as its principle, so the sutra only proves the Four Fruits.
問。若爾經文何言證常樂等四德耶。
答。尋常等語品。漫如小乘滅度無為中亦義記常樂。大乘妙有亦得明常樂。假屬大乘。可例如般若教。已上一例。或可是對悟無常說常等事。何必是破三修比丘說常樂我凈也。
第十明雜料簡
問。此經既是大乘經。何故不安五事。
答。傳云。既從大成佛經出。故略爾不安五事。大經云。既有五事。所以小本無。如觀音經。不安五事。大本成佛經安五事。佛住優摩加陀國。游彼沙山。此翻云孤陀山。過去諸佛常降魔處。夏安居中。與舍利弗等。經行山頂。與說經也。
問。此經宗。凈土因果為宗。是名物凈土。
答。此國土穢土中凈穢土。非是如無量壽凈土等。何以知之者。大論云。地居故非諸天。無慾故非欲界。賢愚經云。彌勒出世時五百歲行嫁有婦女等。即得是好凈土也。
問。釋迦何故十九出家三十成佛。彌勒何以且趣出家。初夜成道耶。
答。舊云彌勒發心來久故。所以小乘時成道。釋迦發心成近故。所以久時成道。
問。釋迦發心成近故。不即成佛者。發心成近故。在後成佛。何言前佛成。
答。釋迦精進苦行故前成佛。
問。由精進苦行前成佛者。精進苦行故即得出家成佛。不應久久成佛
【現代漢語翻譯】 現代漢語譯本： 問：如果這樣，那麼經文里是怎樣證明常、樂等四德（nitya, sukha, atman, subha，永恒、快樂、真我、純凈）的呢？ 答：尋常等語品（words like 'ordinary' and so on）。即使像小乘的滅度無為（nirvana，涅槃）中，也記載了常樂的含義。大乘的妙有（wonderful existence）也可以闡明常樂。假設屬於大乘，可以例如般若教（Prajna teachings）。以上是一個例子。或者可能是針對領悟無常（impermanence）而說常等事。何必一定要破斥三修比丘（three types of monks practicing）所說的常樂我凈呢？ 第十明雜料簡 問：這部經既然是大乘經，為什麼不安立五事（five matters）？ 答：傳說，既然是從《大成佛經》（Mahayana Sutra of Complete Enlightenment）中出來的，所以省略了，不安立五事。《大經》（Great Sutra）說，既然已經有了五事，所以小本（smaller version）中就沒有。例如《觀音經》（Avalokyamitra Sutra），不安立五事。《大本成佛經》（Great Version of the Sutra of Complete Enlightenment）安立五事。佛（Buddha）住在優摩加陀國（Ummagada country），遊歷彼沙山（Pisha Mountain）。這裡翻譯為孤陀山（Guta Mountain），是過去諸佛（past Buddhas）經常降伏魔（defeating demons）的地方。在夏安居（summer retreat）中，與舍利弗（Sariputra）等，在山頂經行（walking meditation），為他們說法。 問：這部經的宗旨，是以凈土因果（Pure Land cause and effect）為宗旨，是名物凈土（Pure Land of names and objects）。 答：這個國土是穢土（impure land）中的凈穢土（pure and impure land），不是像無量壽凈土（Amitabha's Pure Land）等。憑什麼知道呢？《大論》（Great Treatise）說，因為住在地上，所以不是諸天（devas，gods）。因為沒有慾望，所以不是欲界（desire realm）。《賢愚經》（Sutra of the Wise and the Foolish）說，彌勒（Maitreya）出世時，五百歲行嫁有婦女等，就得到了這個好的凈土。 問：釋迦（Sakyamuni）為什麼十九歲出家，三十歲成佛（attained Buddhahood）？彌勒（Maitreya）為什麼只是出家，初夜（first night）就成道（attained enlightenment）呢？ 答：舊說彌勒（Maitreya）發心（made the vow）很久了，所以小乘（Hinayana）時就成道。釋迦（Sakyamuni）發心（made the vow）比較近，所以很久才成道。 問：釋迦（Sakyamuni）發心（made the vow）比較近，不立即成佛（attained Buddhahood），因為發心（made the vow）比較近，所以在後面成佛（attained Buddhahood），為什麼說是前佛（previous Buddha）成佛（attained Buddhahood）？ 答：釋迦（Sakyamuni）精進苦行（diligent ascetic practices），所以先成佛（attained Buddhahood）。 問：因為精進苦行（diligent ascetic practices）先成佛（attained Buddhahood），因為精進苦行（diligent ascetic practices）就立即出家成佛（attained Buddhahood），不應該很久才成佛（attained Buddhahood）？
【English Translation】 English version: Question: If that's the case, how do the scriptures prove the four virtues of permanence, bliss, self, and purity (nitya, sukha, atman, subha)? Answer: Words like 'ordinary' and so on. Even in the nirvana (extinction and non-action) of the Hinayana (Small Vehicle), the meaning of permanence and bliss is recorded. The wonderful existence of the Mahayana (Great Vehicle) can also clarify permanence and bliss. If it belongs to the Mahayana, it can be exemplified by the Prajna (wisdom) teachings. The above is an example. Or it may be speaking of permanence and so on in response to the realization of impermanence. Why must it be to refute the permanence, bliss, self, and purity spoken of by the three types of monks practicing? Section 10: Miscellaneous Elucidations Question: Since this sutra is a Mahayana sutra, why doesn't it establish the five matters? Answer: Tradition says that since it comes from the Mahayana Sutra of Complete Enlightenment, it is abbreviated and does not establish the five matters. The Great Sutra says that since there are already five matters, the smaller version does not have them. For example, the Avalokitesvara Sutra does not establish the five matters. The Great Version of the Sutra of Complete Enlightenment establishes the five matters. The Buddha (Buddha) stayed in the Ummagada country and traveled to Pisha Mountain. Here it is translated as Guta Mountain, which is where past Buddhas (past Buddhas) often subdued demons (defeating demons). During the summer retreat, he walked in meditation on the mountain top with Sariputra (Sariputra) and others, and taught them the Dharma. Question: The purpose of this sutra is based on the cause and effect of the Pure Land (Pure Land cause and effect), and it is the Pure Land of names and objects (Pure Land of names and objects). Answer: This land is a pure and impure land (pure and impure land) within an impure land (impure land), not like Amitabha's Pure Land (Amitabha's Pure Land) and so on. How do we know this? The Great Treatise says that because it is located on the earth, it is not the heavens (devas, gods). Because there is no desire, it is not the desire realm. The Sutra of the Wise and the Foolish says that when Maitreya (Maitreya) appears in the world, there will be women marrying at the age of five hundred, and they will obtain this good Pure Land. Question: Why did Sakyamuni (Sakyamuni) leave home at the age of nineteen and attain Buddhahood (attained Buddhahood) at the age of thirty? Why did Maitreya (Maitreya) only leave home and attain enlightenment (attained enlightenment) on the first night? Answer: The old saying is that Maitreya (Maitreya) made the vow (made the vow) a long time ago, so he attained enlightenment in the Hinayana (Small Vehicle). Sakyamuni (Sakyamuni) made the vow (made the vow) relatively recently, so it took a long time to attain Buddhahood. Question: Sakyamuni (Sakyamuni) made the vow (made the vow) relatively recently and did not immediately attain Buddhahood (attained Buddhahood). Because he made the vow (made the vow) relatively recently, he attained Buddhahood (attained Buddhahood) later. Why is it said that the previous Buddha (previous Buddha) attained Buddhahood (attained Buddhahood)? Answer: Sakyamuni (Sakyamuni) practiced diligently and ascetically (diligent ascetic practices), so he attained Buddhahood (attained Buddhahood) first. Question: Because of diligent ascetic practices (diligent ascetic practices), he attained Buddhahood (attained Buddhahood) first. Because of diligent ascetic practices (diligent ascetic practices), he immediately left home and attained Buddhahood (attained Buddhahood). Shouldn't it take a long time to attain Buddhahood (attained Buddhahood)?
也。今未必然。給是明隨緣機宜方便久遠不同示耳。
問曰。釋迦何故託生剎利性。彌勒何以託生婆羅門性。
答。釋迦所化眾生。剛強難化。故所以託生貴姓。化眾生也。彌勒所化眾生。柔軟易化。故所以託生婆羅門性。故菩薩處胎經云。汝說法者易。我說法者難也。釋論云。諸佛八相成道。一上天。二下入胎。三住胎。四出胎。五出家。六成道。七說法。八滅度。大彌勒經云。七乞食。八尋迦葉。九滅度也。瑞應經云。乘白藏入勝經處胞胎身處天宮也。華嚴經廣說入胎事殊絕不可思議。可彌勒佛出世時。田一種七獲。米長七寸。白如珂玉。甘甜如蜜。如劫初米四寸也。衣寸從樹生。自然而有。同如北郁單越國也。又明珠柱長。小本云。十里當照八由旬是三千二里也。又云明珠柱。一云明珠莊嚴柱故。言明珠也。二云柱是明珠作。如金作柱也。又賢愚經云。人壽八萬四千歲也。又經云。嘆屍骨身者。大本云。迦葉入滅盡定。得待彌勒出時。三衣缽具已。仍不入無為涅槃。有人言。骨身舍利故。放光相出八十八反瑞故。皆言骨故。又云。入滅盡定。骨身不朽壞。猶如骨堅。故言骨身也。今謂應如后解。阿含經云。佛聲聞弟子有四人。至今猶未入涅槃。傳佛法。滅盡時。方入無餘。一摩訶迦葉。二賓頭盧和
【現代漢語翻譯】 現代漢語譯本：
也。現在還不一定。這是說明隨順因緣時機，方便法門長久以來就有所不同罷了。
問：釋迦牟尼佛為什麼託生于剎帝利種姓？彌勒佛又為什麼託生于婆羅門種姓？（剎帝利：古代印度社會四種姓之一，指武士和統治者；婆羅門：古代印度社會四種姓之一，指祭司）
答：釋迦牟尼佛所教化的眾生，剛強難以教化，所以託生于尊貴的種姓，來教化眾生。彌勒佛所教化的眾生，柔和容易教化，所以託生于婆羅門種姓。所以《菩薩處胎經》說：『你說法容易，我說法難啊。』《釋論》說：諸佛有八相成道：一、從兜率天下生；二、入胎；三、住胎；四、出胎；五、出家；六、成道；七、說法；八、入滅。《大彌勒經》說：七、乞食；八、尋找迦葉；九、入滅。《瑞應經》說：乘坐白象進入，在勝妙的經書處安住胎身，身處天宮。《華嚴經》詳細地講述了入胎之事，殊勝絕妙不可思議。等到彌勒佛出世時，田地種一次可以收穫七次，稻米長七寸，白得像珂玉一樣，甘甜如蜜，如同劫初時的稻米四寸長。衣服從樹上自然生長出來，如同北郁單越國一樣。（郁單越：佛教傳說中的四大部洲之一，位於須彌山北）又有明珠柱，小本經上說：十里地的長度可以照亮八由旬，也就是三千二百里。又說明珠柱，一種說法是明珠莊嚴的柱子，所以說是明珠；另一種說法是柱子是用明珠做的，如同用金子做柱子一樣。又《賢愚經》說：人的壽命有八萬四千歲。又有經書說：讚歎屍骨之身，大本經上說：迦葉尊者進入滅盡定，等待彌勒佛出世時，三衣缽具已經準備好，仍然不進入無為涅槃。有人說，因為骨身舍利，所以放出光明，顯現八十八種瑞相，都說是骨頭的緣故。又說，進入滅盡定，骨身不會朽壞，猶如骨頭堅硬，所以說是骨身。現在我認為應該按照後面的解釋。阿含經說：佛的聲聞弟子有四人，至今還沒有入涅槃，傳佛法，等到佛法滅盡時，才入無餘涅槃。一是摩訶迦葉，二是賓頭盧頗羅墮。
【English Translation】 English version:
Also, it is not necessarily so now. This is just to illustrate that expedient means vary according to conditions and opportunities over long periods of time.
Question: Why was Shakyamuni Buddha born into the Kshatriya caste? Why was Maitreya Buddha born into the Brahmin caste? (Kshatriya: one of the four castes in ancient Indian society, referring to warriors and rulers; Brahmin: one of the four castes in ancient Indian society, referring to priests)
Answer: The beings that Shakyamuni Buddha transforms are stubborn and difficult to transform, so he is born into a noble caste to transform beings. The beings that Maitreya Buddha transforms are gentle and easy to transform, so he is born into the Brahmin caste. Therefore, the Sutra on the Womb of a Bodhisattva says: 'It is easy for you to preach the Dharma, but it is difficult for me to preach the Dharma.' The Shastra says: The Buddhas have eight aspects of attaining enlightenment: 1. Descending from the Tushita Heaven; 2. Entering the womb; 3. Abiding in the womb; 4. Leaving the womb; 5. Renouncing the home life; 6. Attaining enlightenment; 7. Preaching the Dharma; 8. Entering Nirvana. The Great Maitreya Sutra says: 7. Begging for food; 8. Seeking Kashyapa; 9. Entering Nirvana. The Sutra of Auspicious Responses says: Riding on a white elephant to enter, abiding in the womb in the excellent scriptures, the body abiding in the heavenly palace. The Avatamsaka Sutra elaborately describes the matter of entering the womb, which is supremely wonderful and inconceivable. When Maitreya Buddha appears in the world, the fields will be harvested seven times for one planting, the rice will be seven inches long, as white as cowrie shells, and as sweet as honey, like the rice at the beginning of the kalpa, which was four inches long. Clothes will grow naturally from trees, just like in the Uttarakuru country. (Uttarakuru: one of the four continents in Buddhist legends, located north of Mount Sumeru) There will also be a jeweled pillar, the small scripture says: Ten li in length can illuminate eight yojanas, which is three thousand two hundred li. It also speaks of the jeweled pillar, one explanation is that it is a pillar adorned with jewels, hence it is called a jewel; another explanation is that the pillar is made of jewels, just like a pillar made of gold. Also, the Sutra of the Wise and Foolish says: The lifespan of people will be eighty-four thousand years. Also, the scriptures say: Praising the body of bones, the Great Sutra says: Venerable Kashyapa enters the Samadhi of Extinction, waiting for Maitreya Buddha to appear in the world, the three robes and bowl are already prepared, and he still does not enter unconditioned Nirvana. Some say that because of the relics of the bone body, light is emitted, and eighty-eight auspicious signs appear, all saying it is because of the bones. It also says that entering the Samadhi of Extinction, the bone body will not decay, just like the bones are firm, hence it is called the bone body. Now I think it should be according to the latter explanation. The Agama Sutra says: There are four disciples of the Buddha who have not yet entered Nirvana, transmitting the Dharma, and will only enter Nirvana without remainder when the Dharma is extinguished. One is Mahakashyapa, and the second is Pindola Bharadvaja.
上。三君頭拔嘆。四羅睺羅。是四比丘。若爾迦葉入滅盡定中。不入無餘涅槃。彌勒成佛已領大眾。往至迦葉所。用三種法。發起迦葉。一香油流。二打楗槌。三吹螺。迦葉從滅定起。破眾生心故。作十八反。如金翅鳥飛騰虛空須彌山。放金身光明。破伏彼眾生心也。
問。三種事從滅定起者。如阿難入第二禪。摩王打阿難頂。尚不出定。云何三事出滅定耶。
答。迦葉昔在要斯。于彌勒出世時當出定故應起。次假三方便得發起也。
問。往者奢崛山須言狼跡。何言山耶。
答。狼跡山是崛山之所山。如鐘山之有獨龍山也。
問。迦葉何時得佛大衣。與八萬四千法藏。待彌勒來狼跡時。起滅定。付囑彌勒佛。
答。釋迦入涅槃時阿難迦葉復來佛所。爾時佛從棺起。廣為說法。爾時付迦葉。迦葉得此二物。后時奉彌勒佛也。
問。既有彌勒成佛經耶。無釋迦成佛經耶。
答。道理應有之。但未見之。但現釋迦。欲勸結因緣故偏明之。三世諸佛出世。必前往兜率。乃下產生佛。故應有之。彼諸佛各說之。與通論授記。如大釋迦牟尼佛。汝未來世。當得作佛。名如我名釋迦牟尼。燃燈因五華授記釋迦當得作佛。即是釋迦成佛經也。
問。彌勒但成佛跡能壞佛耶。
【現代漢語翻譯】 現代漢語譯本： 上。三位君主（三君）的頭被拔掉髮出嘆息。四位是羅睺羅（Rahula）。這四位是比丘（bhiksu）。如果這樣，迦葉（Kasyapa）進入滅盡定（nirodha-samapatti）中，不是進入無餘涅槃（nirupadisesa-nirvana）。彌勒（Maitreya）成佛后帶領大眾，前往迦葉所在之處，用三種方法，發起迦葉。一是香油流注，二是敲打楗槌，三是吹響海螺。迦葉從滅盡定中起身，爲了破除眾生的執著心，作出十八種變化。如同金翅鳥（Garuda）飛騰虛空須彌山（Mount Sumeru），放出金色的身光，破除那些被降伏的眾生的心。
問：三種事情能使人從滅盡定中起身，比如阿難（Ananda）進入第二禪（dhyana），摩王（Mara）擊打阿難的頭頂，尚且不能使他出定。為什麼這三種事情能使迦葉從滅盡定中起身呢？
答：迦葉過去在要斯（Yaosi），因為彌勒出世時應當出定，所以應該起身。其次，憑藉三種方便才能得以發起。
問：過去說奢崛山（Sagupta Mountain）應該說狼跡（Langji），為什麼說山呢？
答：狼跡山是崛山（Gu Mountain）的一部分。如同鐘山（Zhong Mountain）有獨龍山（Du Long Mountain）一樣。
問：迦葉何時得到佛的大衣，以及八萬四千法藏（dharma-skandha）？等待彌勒來到狼跡時，從滅盡定中起身，交付給彌勒佛嗎？
答：釋迦（Sakyamuni）進入涅槃時，阿難和迦葉再次來到佛的住所。那時佛從棺材中起身，廣泛地說法。那時交付給迦葉。迦葉得到這兩樣東西，之後奉獻給彌勒佛。
問：既然有彌勒成佛的經典，為什麼沒有釋迦成佛的經典呢？
答：道理上應該有。只是還沒有見到。只是現在釋迦，想要勸人結下因緣，所以偏重說明。三世諸佛出世，必定先前往兜率天（Tusita Heaven），然後下生而成佛。所以應該有釋迦成佛的經典。那些佛各自宣說，給予共同的授記。如同大釋迦牟尼佛，『你未來世，應當得作佛，名如我的名字釋迦牟尼。』燃燈佛（Dipankara Buddha）因為五朵花授記釋迦應當得作佛，這就是釋迦成佛的經典。
問：彌勒只是成就佛的足跡就能毀壞佛嗎？
【English Translation】 English version: Above. The heads of the three lords (San Jun) were pulled out, and they sighed. The fourth is Rahula. These four are bhiksus (monks). If so, Kasyapa enters nirodha-samapatti (cessation attainment), not nirupadisesa-nirvana (nirvana without remainder). Maitreya, after becoming a Buddha, leads the assembly to where Kasyapa is, using three methods to arouse Kasyapa. First, a stream of fragrant oil; second, striking the gavel; third, blowing the conch shell. Kasyapa arises from cessation, and in order to break the minds of sentient beings, performs eighteen transformations. Like the Garuda bird soaring through the sky above Mount Sumeru, emitting golden light, breaking the minds of those beings who are subdued.
Question: Three things can cause one to arise from cessation. For example, when Ananda entered the second dhyana (meditative absorption), Mara struck Ananda's head, yet he did not emerge from samadhi. Why can these three things cause Kasyapa to arise from cessation?
Answer: Kasyapa, in the past, was in Yaosi. Because he should arise from cessation when Maitreya appears in the world, he should arise. Secondly, he can only be aroused by means of three expedients.
Question: In the past, Sagupta Mountain should have been called Langji (Wolf Tracks). Why is it called a mountain?
Answer: Wolf Tracks Mountain is part of Gu Mountain. Just as Zhong Mountain has Du Long Mountain.
Question: When did Kasyapa receive the Buddha's great robe and the eighty-four thousand dharma-skandhas (aggregates of teachings)? Does he wait for Maitreya to come to Wolf Tracks, arise from cessation, and entrust them to Maitreya Buddha?
Answer: When Sakyamuni entered nirvana, Ananda and Kasyapa came to the Buddha's abode again. At that time, the Buddha arose from the coffin and extensively preached the Dharma. At that time, he entrusted them to Kasyapa. Kasyapa received these two things and later offered them to Maitreya Buddha.
Question: Since there is a sutra on Maitreya becoming a Buddha, why is there no sutra on Sakyamuni becoming a Buddha?
Answer: In principle, there should be one. It's just that it hasn't been seen yet. It's just that Sakyamuni is now present, wanting to encourage people to form karmic connections, so he is emphasized. When the Buddhas of the three times appear in the world, they must first go to Tusita Heaven and then descend to become Buddhas. Therefore, there should be a sutra on Sakyamuni becoming a Buddha. Those Buddhas each proclaim it, giving a common prediction. Like the great Sakyamuni Buddha, 'In your future life, you should become a Buddha, with a name like my name, Sakyamuni.' Dipankara Buddha, because of the five flowers, predicted that Sakyamuni should become a Buddha, and that is the sutra on Sakyamuni becoming a Buddha.
Question: Can Maitreya destroy the Buddha just by accomplishing the Buddha's footprints?
答。義理備有此義。始生日成。終成名壞。或如應作。魔壞佛法。亦有舍佛義。或如舉本長存廢滅亦身等亦舍佛義。而今言成佛者。此是據始標勝。故言成佛也。
問。援記有通別不。
答。有之。若記未來當作佛。如大經言。凡有心者皆當作佛。如是道理通記。又如生法師所明。一閻提成佛等通記也。別記。當其國土壽命等。此是跡中別。如今經等。為別記也。
問。佛身形是應長云何。
答。經說不同。成佛經觀佛三昧經。身長八十肘。之二尺即是十六丈。又云一肘四尺。若爾則三十二丈。下生經云。身長千尺。即是百丈。一倍過人。即五十丈也。脊長廣三十丈。面長二丈四尺。身與面平掌。舊明分之一。匈與身五分之一。如是身長八尺。面與掌並八寸。匈廣六尺。釋迦身長丈六。面掌並一尺六寸。匈廣三尺。此得相稱。然彌勒身百丈面長四丈。釋諸法師云。恐相傳經者誤自惑處所生。人形不同。如此聞人鼻短。胡人則長。何必是誤也。觀佛三昧經云。諸佛出世。無不黃金色。又下生經云。彌勒應生。亦作黃金色也。又彌勒未來成佛歲數。如諸經說不同。一如雙卷泥洹經云。一億四千餘歲。乃當有彌勒世也。又二如賢劫定意經云。彌勒五億七十六萬歲下作佛。三如觀經與一切智光
【現代漢語翻譯】 現代漢語譯本： 答：義理上具備這種含義。開始是出生和成長，最終是成就名聲和壞滅。或者如同應該做的那樣，魔會破壞佛法，也有捨棄佛義的情況。或者如同舉起根本，長久存在也會廢滅，身體等等也捨棄佛義。而現在說成佛，這是根據開始來標示殊勝，所以說成佛。
問：授記有共通和特別之分嗎？
答：有的。如果授記未來將要成佛，如《大般涅槃經》所說：『凡是有心者，都將成佛。』這樣的道理是共通的授記。又如生法師所闡明的，所有眾生都能成佛等等，也是共通的授記。特別的授記，是指授記其國土、壽命等等，這是在示跡中的特別授記，如現在的經典等等，是為特別授記。
問：佛的身形應該是應化身，為什麼有長短之分呢？
答：經典上的說法不同。《成佛經》、《觀佛三昧經》說，身長八十肘（約合16丈），每肘二尺，就是十六丈。又說一肘四尺，如果這樣算就是三十二丈。《彌勒下生經》說，身長千尺（約合百丈），就是一百丈，比一般人高一倍，就是五十丈。脊背的長和寬是三十丈，面長二丈四尺，身體和麵部是平掌。舊的說法是十分之一，胸部是身體的五分之一。這樣算來，身長八尺，面部和手掌並在一起是八寸，胸寬六尺。釋迦牟尼佛的身長一丈六尺，面部和手掌並在一起是一尺六寸，胸寬三尺，這樣就相稱了。然而彌勒佛的身高百丈，面長四丈。釋諸法師說，恐怕是傳經的人誤傳了，因為各地的風俗人情不同，人的形貌也不同，如此聞人的鼻子短，胡人的鼻子就長，何必一定是誤傳呢？《觀佛三昧經》說，諸佛出世，沒有不是黃金色的。又《彌勒下生經》說，彌勒佛應世，也是呈現黃金色。又彌勒未來成佛的歲數，如各經典所說不同。一是如雙卷《泥洹經》所說，一億四千餘歲，才會有彌勒佛出世。二是如《賢劫定意經》所說，彌勒五億七千六百萬歲下產生佛。三是如《觀經》與《一切智光
【English Translation】 English version: Answer: The meaning is fully contained within the principles. The beginning is birth and growth, and the end is the achievement of fame and destruction. Or, as it should be, demons destroy the Buddha's Dharma, and there are also cases of abandoning the meaning of the Buddha. Or, like raising the root, long-term existence will also be abolished, and the body, etc., also abandon the meaning of the Buddha. But now, when we say 'becoming a Buddha,' this is based on the beginning to indicate excellence, so we say 'becoming a Buddha.'
Question: Are there general and specific aspects to the prophecy (vyākaraṇa)?
Answer: Yes, there are. If the prophecy is about becoming a Buddha in the future, as the Mahāparinirvāṇa Sūtra says, 'All those with minds will become Buddhas.' Such a principle is a general prophecy. Also, as Master Shengfa explained, all sentient beings can become Buddhas, etc., which is also a general prophecy. A specific prophecy refers to prophesying about their land, lifespan, etc. This is a specific prophecy in the manifestation of traces, such as the current sutras, etc., which are specific prophecies.
Question: The Buddha's body should be a manifested body (nirmāṇakāya), so why are there differences in length?
Answer: The sutras say different things. The Sūtra on Becoming a Buddha and the Contemplation on Buddha Samādhi Sūtra say that the body is eighty cubits (approximately 16 zhang), with each cubit being two feet, which is sixteen zhang. It also says that one cubit is four feet, so if calculated this way, it would be thirty-two zhang. The Maitreya Descending Sūtra says that the body is a thousand feet (approximately one hundred zhang), which is one hundred zhang, twice as tall as an ordinary person, which is fifty zhang. The length and width of the back are thirty zhang, the face is two zhang and four feet long, and the body and face are flat palms. The old saying is one-tenth, and the chest is one-fifth of the body. Calculated this way, the body is eight feet long, the face and palm together are eight inches, and the chest is six feet wide. Śākyamuni Buddha's body is one zhang and six feet long, the face and palm together are one foot and six inches, and the chest is three feet wide, which is consistent. However, Maitreya Buddha's height is one hundred zhang, and the face is four zhang long. Dharma Master Shi Zhu said that perhaps the person who transmitted the sutra made a mistake, because the customs and human feelings of various places are different, and people's appearances are also different. For example, the nose of the people of Wen is short, while the nose of the Hu people is long. Why must it be a mistake? The Contemplation on Buddha Samādhi Sūtra says that when all Buddhas appear in the world, they are all golden in color. Also, the Maitreya Descending Sūtra says that when Maitreya Buddha appears in the world, he also appears golden in color. Also, the number of years until Maitreya becomes a Buddha in the future, as the various sutras say differently. One is as the two-volume Nirvāṇa Sūtra says, it will be more than one hundred and forty million years before Maitreya Buddha appears in the world. The second is as the Sage Kalpa Samādhi Sūtra says, Maitreya will descend and become a Buddha in five hundred and seventy-six million years. The third is as the Contemplation Sūtra and the Omniscient Light
仙人經。同云五十六億萬歲與下作佛。四菩薩處胎與賢愚經云。及賢劫經。同云五十六億七千萬歲方下作佛也。又彌勒云。釋迦滅后。如閻浮提日月數。凡五十六億七千萬歲。方出世也。
問。補處菩薩。何意必生第四天中。不生下天與上天耶。補處菩薩必生第四天者大論與涅槃經具說之。大經第三十卷云。下天中其心闇鈍。在上天者。其心放逸。唯第四天最勝故。必生彼天也。大論云。下天結使厚。上天結使利。唯兜率天不厚不利。智慧安隱。又下天壽命短促。命終時。佛來出世。機不合故。上天中壽命長遠。未時佛出世時過去。須機過度故。第四天時壽命處中。合機時故。必生死皆中天也。如長阿含經。華嚴經。樓炭經。俱舍論。立世毗曇等。意合雜耳和耳。
問。六慾天諸事同人間不。
答。有同身不同者。四王身皆半由旬。衣長一由旬。具應二分。天壽五百歲。大而明之。以人間五十。天中一日一夜。亦以三十日一月。十二月一歲。彼五百歲即人間九萬歲也。若食凈揣含洗衣服。為細滑食。男天嫁娶女身行陰陽。一一同人間。以昔三業善根。今生為天。自然化現。在女兒天勝上生天。形之大小。如人間兩年兒。又傳云。男生坐父天勝上。女生坐母勝上。與既有女天男天。何容男天勝上坐。
【現代漢語翻譯】 現代漢語譯本： 《仙人經》中說，（彌勒菩薩）要經過五十六億萬歲才降生到人間成佛。《四菩薩處胎經》與《賢愚經》中說，以及《賢劫經》中說，都說要經過五十六億七千萬歲才降生到人間成佛。還有《彌勒經》中說，釋迦牟尼佛滅度后，按照閻浮提（Jambudvipa，指我們所居住的這個世界）的日月計算，要經過五十六億七千萬歲，彌勒佛才會出世。
問：為什麼補處菩薩（Bodhisattva destined to Buddhahood）一定要生在第四天（兜率天，Tushita Heaven）中，而不生在更低的天或更高的天呢？補處菩薩一定要生在第四天，這是《大智度論》（Mahaprajnaparamitopadesa）與《涅槃經》（Nirvana Sutra）中詳細說明的。《大般涅槃經》第三十卷中說，地獄天的眾生心識昏昧遲鈍，上界天的眾生心識放逸散亂，只有第四天最為殊勝，所以（補處菩薩）必定生在那裡。《大智度論》中說，地獄天的煩惱深重，上界天的煩惱輕微，只有兜率天的煩惱不輕不重，智慧安穩。而且地獄天的壽命短促，（菩薩）命終時，佛（可能）已經出世，（菩薩的）根機不契合；上界天的壽命長遠，（菩薩）還沒有命終，佛就已經出世併入滅了，需要等待時機過度。第四天的壽命長短適中，與（佛）出世的機緣相合，所以（補處菩薩）必定生在壽命長短適中的天界。如《長阿含經》（Dirgha Agama Sutra）、《華嚴經》（Avatamsaka Sutra）、《樓炭經》、《俱舍論》（Abhidharmakosha）、《立世毗曇》等經論所說，意思大致相同。
問：六慾天（Six Desire Realms）的諸事與人間相同嗎？
答：有些相同，有些不同。例如，四天王（Four Heavenly Kings）的身高都是半由旬（Yojana，古印度長度單位），衣服長一由旬，具應二分。天壽五百歲，大概計算一下，人間五十年是天界的一日一夜，也以三十日為一月，十二月為一年，那麼天界的五百歲就是人間九萬歲。至於食物，他們吃的是清凈的食物，含漱清洗衣服，吃的是細滑的食物。男天（男性天人）也有嫁娶，女身也有陰陽行為，這些都與人間相同。因為過去三業（身、口、意）的善根，今生才能成為天人，自然化生顯現。在女兒天（指天女）勝處生天，形體的大小，如同人間兩歲的孩童。又有傳說，男天坐在父親天勝處之上，女天坐在母親勝處之上。既然有女天男天，怎麼能讓男天坐在勝處之上呢？
【English Translation】 English version: The Xianren Jing (Sutra of the Immortals) states that (Maitreya Bodhisattva) will descend to earth to become a Buddha after fifty-six billion years. The Si Pusa Chu Tai Jing (Sutra of the Embryonic Development of the Four Bodhisattvas) and the Xianyu Jing (Sutra of the Wise and Foolish) state, as does the Xianjie Jing (Sutra of the Bhadrakalpa), that it will be after fifty-six billion seven hundred million years that he will descend to earth to become a Buddha. Furthermore, the Maitreya Sutra states that after the extinction of Shakyamuni Buddha, according to the calculation of days and months in Jambudvipa (the world we live in), it will be after fifty-six billion seven hundred million years that Maitreya Buddha will appear in the world.
Question: Why must a Bodhisattva destined to Buddhahood (Bodhisattva destined to Buddhahood) be born in the fourth heaven (Tushita Heaven), and not in a lower or higher heaven? The reason why a Bodhisattva destined to Buddhahood must be born in the fourth heaven is explained in detail in the Mahaprajnaparamitopadesa (Great Treatise on the Perfection of Wisdom) and the Nirvana Sutra. The thirtieth volume of the Maha Nirvana Sutra states that beings in the lower heavens have dull minds, while beings in the higher heavens have scattered and unrestrained minds. Only the fourth heaven is the most excellent, so (the Bodhisattva destined to Buddhahood) must be born there. The Mahaprajnaparamitopadesa states that the afflictions in the lower heavens are heavy, while the afflictions in the higher heavens are light. Only in Tushita Heaven are the afflictions neither heavy nor light, and wisdom is peaceful and secure. Moreover, the lifespans in the lower heavens are short, and when (the Bodhisattva) dies, the Buddha (may) have already appeared in the world, and (the Bodhisattva's) faculties are not in accord. The lifespans in the higher heavens are long, and before (the Bodhisattva) dies, the Buddha has already appeared and entered Nirvana, requiring the waiting for the opportune time to pass. The lifespan in the fourth heaven is moderate, and it is in accord with the opportunity for (the Buddha) to appear in the world, so (the Bodhisattva destined to Buddhahood) must be born in a heaven with a moderate lifespan. As stated in the Dirgha Agama Sutra (Longer Agama Sutra), the Avatamsaka Sutra (Flower Garland Sutra), the Loutan Jing, the Abhidharmakosha (Treasury of Abhidharma), and the Lishi Pitan, the meanings are generally the same.
Question: Are the affairs of the Six Desire Realms (Six Desire Realms) the same as those of the human realm?
Answer: Some are the same, and some are different. For example, the height of the Four Heavenly Kings (Four Heavenly Kings) is half a Yojana (ancient Indian unit of length), and their clothes are one Yojana long, with two parts of the body exposed. Their lifespan is five hundred years. Roughly calculating, fifty human years are one day and night in the heavens, and thirty days are one month, and twelve months are one year, so five hundred heavenly years are ninety thousand human years. As for food, they eat pure food, rinse their mouths and wash their clothes, and eat fine and smooth food. Male devas (male deities) also have marriages, and female bodies also have yin and yang behavior, which are the same as in the human realm. Because of the good roots of the three karmas (body, speech, and mind) in the past, they can become devas in this life, naturally manifested. Born in the superior heaven of the daughter devas (female deities), the size of their bodies is like that of a two-year-old child in the human realm. There is also a tradition that male devas sit above the superior place of their fathers, and female devas sit above the superior place of their mothers. Since there are female devas and male devas, how can male devas sit above the superior place?
若爾則無分別男女二天也。又男女兩異者。一頭上華等多與群菩薩故。分男女也。又兒生未久頭自知飢渴。七寶好器盛百味食。若福多者。飯色自白。若福中者。飯色自青。若福下者。飯色自赤。飯食味甘露蘇醍。若食竟亦不污食器。器中食飯不停。如蘇投水父也。又諸天等。入池沐浴。諸香樹下。枝條垂曲。取者涂身。莊嚴具華鬘寶器藥果寶樂器。各各有樹出。遍往詣之。唯意所取。入諸園林。無教天女。鼓樂強歌。讚歎相向。業生染著。視西忘東。其戲樂。忘其東西等方所。又念識知承先世業。得生天上。戲嘆池浴澄。榮華果茂。其城七重。皆廣六千由旬。闌楯羅網宮殿壚壁行樹。皆悉七重。毗沙門王。常有五大鬼神。一名那阇樓。二名檀陀羅。三名醯摩拔陀。四名提謂羅。五名修逸疏摩。當隨付衛。半月三齋。八日十四日十五日。四天王常以八日。敕諸使者。汝等案行世間。觀察人民。出敬沙門及婆羅門長老。受持齋戒佈施不。使者教具聞善聞惡。聞惡不悅。言善則喜。十四日。四王當遣太子。安行天下。十五日四王自行歷諸世界。得善惡事。然後諸善法殿致具啟。天帝釋聞作惡則愛言善則樂。謂偈嘆勸受持齋戒人與我同行善法。具出長阿含與大智論樓炭經等也。餘三天大勢豈同意也。忉利天此云三十三天。此
【現代漢語翻譯】 現代漢語譯本：如果這樣，就沒有分別男女的兩位天神了。而且男女有別的原因是，天人頭上的花等物，多數是給予眾菩薩的，所以區分男女。另外，嬰兒出生不久就知道飢渴。用七寶製成的精美器皿盛滿各種美味食物。如果福報多的人，飯的顏色自然是白色的；如果福報中等的人，飯的顏色自然是青色的；如果福報少的人，飯的顏色自然是紅色的。飯食的味道像甘露、酥油和醍醐一樣美味。吃完飯後也不會弄髒器皿。器皿中的食物不會減少，就像酥油倒入水中一樣。還有，諸天人等進入池塘沐浴。在各種香樹下，樹枝彎曲下垂，供他們取用塗抹身體。裝飾品、花鬘、寶器、藥物、果實、寶樂器等，每種都有樹木生長出來，可以隨意前往取用。進入各種園林，沒有經過教導的天女們敲鑼打鼓，高聲歌唱，互相讚美，因業力而產生染著，看著西方而忘記東方。他們嬉戲玩樂，忘記了東西等方向。又因爲念識知道前世的業力，才能得生天上。嬉戲讚歎池塘清澈，榮華果實茂盛。他們的城池有七重，每重都廣達六千由旬。欄楯、羅網、宮殿、壚壁、行樹等，也都是七重。毗沙門王（Vaishravana, 多聞天王）常有五大鬼神，一名那阇樓（Natha Lou），二名檀陀羅（Tantuo Luo），三名醯摩拔陀（Xi Mo Ba Tuo），四名提謂羅（Ti Wei Luo），五名修逸疏摩（Xiu Yi Shu Mo），應當跟隨護衛。每月三次齋戒，在初八、十四、十五日。四天王（Four Heavenly Kings）常在初八日，敕令諸使者：『你們去巡視世間，觀察人民，是否尊敬沙門（Shramana, 僧侶）及婆羅門（Brahmana, 祭司）長老，是否受持齋戒佈施？』使者如實稟報所見所聞的善惡之事。聽到惡事則不悅，聽到善事則歡喜。十四日，四天王應當派遣太子巡視天下。十五日，四天王親自巡歷各個世界，瞭解善惡之事。然後，在諸善法殿詳細稟告。天帝釋（Indra, 帝釋天）聽到作惡之事則憂愁，聽到善事則快樂，用偈頌讚嘆勸勉受持齋戒的人與他一同行善法。這些內容都出自《長阿含經》、《大智度論》、《樓炭經》等。其餘三天的強大勢力又怎麼會不同意呢？忉利天（Trayastrimsha Heaven），這裡稱為三十三天。
【English Translation】 English version: If that were the case, there would be no two deities, male and female, with distinctions. Moreover, the reason for the difference between male and female is that the flowers and other adornments on the heads of the Devas are mostly given to the Bodhisattvas, hence the distinction between male and female. Furthermore, a newborn infant knows hunger and thirst. Exquisite vessels made of seven treasures are filled with various delicious foods. If one has abundant merit, the color of the rice is naturally white; if one has moderate merit, the color of the rice is naturally blue; if one has little merit, the color of the rice is naturally red. The taste of the food is as delicious as nectar, ghee, and clarified butter. After eating, the utensils are not soiled. The food in the utensils does not diminish, like ghee poured into water. Also, the Devas enter ponds for bathing. Under various fragrant trees, the branches droop down, allowing them to take and apply them to their bodies. Ornaments, flower garlands, treasure vessels, medicines, fruits, and precious musical instruments, each has its own tree from which they emerge, and they can go and take whatever they desire. Entering various gardens, the heavenly maidens, without being taught, play drums and sing loudly, praising each other, becoming attached due to karma, looking west and forgetting east. Their play and enjoyment make them forget the directions such as east and west. Moreover, because of the memory and knowledge of past karma, they are born in the heavens. They play and praise the clear ponds, flourishing flowers, and abundant fruits. Their cities have seven layers, each extending six thousand yojanas. Railings, nets, palaces, incense burners, walls, and rows of trees are all sevenfold. Vaishravana (毗沙門王, Guardian King of the North) always has five great Yaksha spirits: Natha Lou (那阇樓), Tantuo Luo (檀陀羅), Xi Mo Ba Tuo (醯摩拔陀), Ti Wei Luo (提謂羅), and Xiu Yi Shu Mo (修逸疏摩), who should follow and protect him. Three times a month, on the 8th, 14th, and 15th days, they observe fasting. The Four Heavenly Kings (四天王) often on the 8th day, command their messengers: 'Go and patrol the world, observe the people, whether they respect Shramanas (沙門, monks) and Brahmanas (婆羅門, priests), whether they observe fasting and give alms.' The messengers truthfully report the good and evil they have seen and heard. They are displeased upon hearing evil and rejoice upon hearing good. On the 14th day, the Four Heavenly Kings should send their princes to patrol the world. On the 15th day, the Four Heavenly Kings personally tour the various worlds, understanding good and evil. Then, in the Hall of Good Dharma, they report in detail. Indra (天帝釋, King of the Gods) is saddened upon hearing of evil deeds and rejoices upon hearing of good deeds, praising in verses and exhorting those who observe fasting to practice good deeds with him. These contents are all from the Dirgha Agama Sutra (長阿含經), the Mahaprajnaparamita Shastra (大智度論), the Lou Tan Jing (樓炭經), etc. How could the great power of the other three heavens disagree? Trayastrimsha Heaven (忉利天), here called the Thirty-Three Heavens.
天居須彌山頂。有三十三天宮。王名釋提桓因。此云能作天主。身長一由旬。衣長二由旬。廣二由旬。衣重六銖。壽六千歲。若欲臨命時。有五相現。一衣垢膩。二頭上華萎。三身體臭穢。四腋下汗流。五不樂本坐。事現時心大愁。如地獄苦也。饑食嫁娶猶四天王也。身體相近抱。以氣成陰陽。三法度經云。行欲如人間也。以身口意三業善根。生忉利天。自然化現。在天勝上。如三歲兒也。天即恣言是我男我女。自識前世施持得身。若欲得欲食。現滿金器。福有深淺。食有差別。降如四天王天也。城縱廣八萬由旬。樓炭經云。廣長各三百萬也。其七重九百九十門。門有六十表。青衣夜叉守之。三十三天。金城銀門。銀城金門。如是七寶互為城門。樓閣臺觀。周匝圍繞。園林浴地。寶華開。雜樹行列。華果繁茂。香風四起。悅者天心異類寄青鳥無數和呼也。又園中有觀池。縱百由旬。其水清澄。七重寶塹。生四種華。青黃赤白。紅彩雜色。香氣普薰。聞一由旬。根如車載。汁白如乳。味甘如蜜。復有雜園。大歡喜園。中間有樹。名盡度。園七由旬。高百由旬。枝葉四布五十由旬。其香風逆聞百由旬。內有忉利殿。南又有一樹。名波利質多。一樹高四千里。枝葉分南二千里。風吹華香。逆風行聞二千里。當樹華時。諸共坐
【現代漢語翻譯】 現代漢語譯本 天居於須彌山頂，那裡有三十三天宮（佛教宇宙觀中位於須彌山頂的天界）。他們的國王名叫釋提桓因（帝釋天，佛教的護法神）。按照這裡的說法，他能成為天主。他的身高一由旬（古印度長度單位，約合7-11公里），衣服長二由旬，寬二由旬，重六銖（古代重量單位，很輕）。壽命是六千歲。當他將要死亡的時候，會有五種衰相顯現：一是衣服變得污穢油膩，二是頭上的花朵枯萎，三是身體發出臭味，四是腋下流汗，五是不喜歡原來的座位。這些現象出現時，他內心非常憂愁，如同地獄之苦。他們的飲食嫁娶和四天王天（佛教宇宙觀中位於須彌山腰的天界）一樣。身體互相靠近擁抱，以氣息形成陰陽交合。 《三法度經》中說，他們行淫慾之事和人間一樣。他們通過身口意三業的善根，轉生到忉利天（即三十三天），自然化生，在天界中非常殊勝，如同人間的嬰兒。天人會隨意說『這是我的兒子』、『這是我的女兒』，並且能夠認出前世因為佈施持戒而得到這個天身。如果想要得到食物，就會出現裝滿食物的金器。因為福報有深淺，所以食物也有差別，比四天王天要好。城池縱橫八萬由旬。《樓炭經》中說，城池的廣度和長度各有三百萬由旬。城有七重，九百九十個門，每個門有六十個表（可能是某種裝飾或標誌），由青衣夜叉（一種守護神）守護。三十三天，有的是金城銀門，有的是銀城金門，這樣用七寶互相作為城池的門。樓閣臺榭，周匝圍繞。有園林浴池，寶華盛開，各種樹木成行排列，花果繁茂，香風四起，使天人心生喜悅，各種鳥類無數，鳴叫和合。園中還有觀池，縱橫一百由旬，池水清澈，有七重寶塹，生長著四種顏色的蓮花：青、黃、赤、白，紅彩雜色，香氣普遍散發，能聞到一由旬遠。蓮花的根像車輪一樣大，汁液白如牛奶，味道甘甜如蜜。還有雜園，大歡喜園，中間有一棵樹，名叫盡度，樹高七由旬，高一百由旬，枝葉四面展開五十由旬，它的香氣逆風也能聞到一百由旬。園內有忉利殿。南邊又有一棵樹，名叫波利質多，樹高四千里，枝葉向南伸展二千里，風吹花香，逆風也能聞到二千里。當樹開花的時候，諸天人會一起坐在樹下。
【English Translation】 English version They reside on the summit of Mount Sumeru, where the Thirty-Three Heavens palace exists. Their king is named Śakro devānām indraḥ (Śakra, lord of the gods). Here, it is said that he is capable of being the lord of the heavens. His height is one yojana (an ancient Indian unit of distance, approximately 7-11 kilometers), his clothes are two yojanas long and two yojanas wide, and they weigh six zhu (an ancient unit of weight, very light). His lifespan is six thousand years. When he is about to die, five signs appear: first, his clothes become dirty and greasy; second, the flowers on his head wither; third, his body emits a foul odor; fourth, sweat flows from his armpits; and fifth, he dislikes his original seat. When these signs appear, his heart is greatly distressed, like the suffering of hell. Their food and marriages are like those of the Four Heavenly Kings (located halfway up Mount Sumeru in Buddhist cosmology). They embrace each other closely, and yin and yang are formed through their breath. The Saṃghāṭa Sūtra says that their sexual conduct is like that of humans. Through the good roots of body, speech, and mind, they are reborn in the Trāyastriṃśa Heaven (the Thirty-Three Heavens), naturally manifested, and are very superior in the heavens, like a three-year-old child. The gods freely say, 'This is my son,' 'This is my daughter,' and they can recognize that they obtained this heavenly body because of giving and upholding precepts in their previous lives. If they want food, golden vessels filled with food appear. Because blessings have depth and shallowness, the food also has differences, better than the Four Heavenly Kings Heaven. The city is eighty thousand yojanas in length and width. The Loutan Jing says that the breadth and length are each three million yojanas. It has seven layers and nine hundred and ninety gates, each gate having sixty biaos (possibly decorations or signs), guarded by blue-clad yakshas (a type of guardian deity). In the Thirty-Three Heavens, some have golden cities and silver gates, and others have silver cities and golden gates, thus using the seven treasures as the city gates. Pavilions and terraces surround them. There are gardens and bathing ponds, precious flowers bloom, various trees are arranged in rows, flowers and fruits are abundant, fragrant winds arise, delighting the hearts of the gods, and countless birds of various kinds sing in harmony. There is also a viewing pond in the garden, one hundred yojanas in length and width, its water clear and still, with seven layers of precious moats, growing four kinds of lotus flowers: blue, yellow, red, and white, with red and colorful hues, their fragrance pervading everywhere, able to be smelled for one yojana. The roots of the lotus are as large as cartwheels, the juice white as milk, and the taste sweet as honey. There are also mixed gardens, the Great Joy Garden, and in the middle, there is a tree named Jìndù, seven yojanas high and one hundred yojanas tall, its branches and leaves spreading out fifty yojanas, its fragrant wind able to be smelled against the wind for one hundred yojanas. Inside is the Trāyastriṃśa Palace. To the south, there is another tree named Pārijāta, four thousand li (Chinese mile) tall, its branches and leaves extending two thousand li to the south, the wind blowing its flower fragrance, able to be smelled against the wind for two thousand li. When the tree blooms, all the gods will sit together under the tree.
樹下。以歡樂。帝釋與三十二臣。故三十三天也。炎摩天事契之時。大論云。妙喜天宮。風輪所持在虛空中。在名時善。身長二由旬。衣長四由旬。廣二由旬。衣重三銖。從樹而生出。明凈光曜。有種種色。身體光明。不須日月。三業善根。生此陀然燭明銖。佈施持戒定等業。生此天。壽二千歲。飲食嫁娶成欲。如下天。法廢經云。相抱成欲也。初生之時。形如人間四年兒。光明等。下天不及也。兜率天此云知足。天宮。風輪所持。在虛空中。名善喜。後邊身菩薩生在此天。身長四由旬。衣長八由旬。廣四由旬。衣重一銖半。壽天四千歲。食同下天。亦有嫁娶。執手成欲。其天初生時。如人間五歲兒。如彌勒生。異餘人天故。彌勒上生經云。兜率陀天。七寶堂內。摩尼殿上。師子床上。忽然化生。故大經云。名色命三種。異余天生也。亦自知前世如下天事也。衣冠歌舞身光明。勝下天也。化樂天事。化樂天宮。亦有為風輪所持。在虛空中。王名名善。自化五欲。以自娛樂。身長八由旬。衣長十六由旬。廣八由旬。衣重銖。壽天八千歲。飲食等。多下天同。亦有嫁娶。相見成欲。三法度經云。以深染污心。與天女共語成欲。其天初生。如人間八歲兒。光明殊勝兜率天也。他化自在天事。他化自在天宮。亦為風輪所持。在
【現代漢語翻譯】 現代漢語譯本 樹下。以歡樂。（指帝釋天，佛教護法神）與三十二臣。故稱三十三天（佛教宇宙觀中的欲界六天之一）。炎摩天（夜摩天，六慾天第三天）行事之時，據《大智度論》所說，妙喜天宮（指夜摩天宮），由風輪支撐，位於虛空中，名為時善。身長二由旬（古印度長度單位），衣長四由旬，寬二由旬，衣重三銖（古代重量單位）。從樹中化生而出，明凈光耀，有種種顏色。身體光明，不需要日月。三業（身、口、意）善根所致，生於此天，自然光明照耀。佈施、持戒、禪定等善業，使人得生此天。壽命二千歲。飲食嫁娶成欲事，與下層天相同。《法廢經》說，相抱即成欲事。初生之時，形如人間四歲孩童，光明等勝過下層天。 兜率天（佛教欲界六天之一，彌勒菩薩的居所），此云知足。天宮由風輪支撐，位於虛空中，名為善喜。后補處菩薩（指彌勒菩薩）生於此天。身長四由旬，衣長八由旬，寬四由旬，衣重一銖半。壽命四千歲。飲食與下層天相同，也有嫁娶，執手即成欲事。此天初生時，如人間五歲孩童。如彌勒菩薩降生，與其他人天不同，所以《彌勒上生經》說，兜率陀天（即兜率天）七寶堂內，摩尼殿上，師子床上，忽然化生。所以《大般涅槃經》說，名、色、命三種，與其餘天人不同。也能自知前世如下層天的事情。衣冠歌舞，身體光明，勝過下層天。 化樂天（佛教欲界六天之一）之事。化樂天宮，也有風輪支撐，位於虛空中，國王名為善。自己變化五欲（色、聲、香、味、觸）之樂，以自娛。身長八由旬，衣長十六由旬，寬八由旬，衣重一銖。壽命八千歲。飲食等，多與下層天相同。也有嫁娶，相見即成欲事。《三法度經》說，以深重染污心，與天女共語即成欲事。此天初生，如人間八歲孩童，光明殊勝于兜率天。 他化自在天（佛教欲界六天之一）之事。他化自在天宮，也為風輪所支撐，位於虛空中。
【English Translation】 English version Under the tree. With joy. （Indra, a protector deity in Buddhism） with his thirty-two ministers. Hence the name Thirty-three Heavens (one of the six heavens in the desire realm in Buddhist cosmology). When the affairs of Yama Heaven (the third of the six desire heavens) are conducted, according to the Mahaprajnaparamita-sastra, the palace of Myokiten (the palace of Yama Heaven) is supported by a wind wheel in the void, named Shizen. The body is two yojanas (an ancient Indian unit of length) in height, the robe is four yojanas long and two yojanas wide, and the robe weighs three shus (an ancient unit of weight). They are born from trees, bright and radiant, with various colors. Their bodies are luminous, not requiring the sun and moon. Due to the good roots of the three karmas (body, speech, and mind), they are born in this heaven, naturally radiant. Giving, upholding precepts, meditation, and other good deeds lead to birth in this heaven. Their lifespan is two thousand years. Eating, marriage, and fulfilling desires are the same as in the lower heavens. The Fahai Jing says that embracing leads to the fulfillment of desire. At the time of their initial birth, they appear like four-year-old children in the human realm, and their radiance surpasses that of the lower heavens. Tushita Heaven (one of the six heavens in the desire realm in Buddhism, the abode of Maitreya Bodhisattva), which means 'contentment'. The heavenly palace is supported by a wind wheel in the void, named Zenki. The future Buddha (referring to Maitreya Bodhisattva) is born in this heaven. The body is four yojanas in height, the robe is eight yojanas long and four yojanas wide, and the robe weighs one and a half shus. Their lifespan is four thousand years. Their food is the same as in the lower heavens, and they also have marriage, where holding hands leads to the fulfillment of desire. When they are first born in this heaven, they are like five-year-old children in the human realm. Like the birth of Maitreya, it is different from other humans and devas, so the Maitreya's Descent to Tushita Sutra says that in the seven-jeweled hall of Tushita Heaven, on the Mani platform, on the lion throne, they are suddenly born by transformation. Therefore, the Mahaparinirvana Sutra says that name, form, and life are different from the birth of other devas. They can also know about their past lives in the lower heavens. Their attire, songs, and dances, and the radiance of their bodies, surpass those of the lower heavens. The affairs of Naraka Heaven (one of the six heavens in the desire realm in Buddhism). The palace of Naraka Heaven is also supported by a wind wheel in the void, and the king is named Zen. They transform the pleasures of the five desires (form, sound, smell, taste, and touch) to entertain themselves. The body is eight yojanas in height, the robe is sixteen yojanas long and eight yojanas wide, and the robe weighs one shu. Their lifespan is eight thousand years. Their food and other things are mostly the same as in the lower heavens. They also have marriage, where seeing each other leads to the fulfillment of desire. The Sanfa Du Jing says that with a deeply defiled mind, speaking with heavenly women leads to the fulfillment of desire. When they are first born in this heaven, they are like eight-year-old children in the human realm, and their radiance is more excellent than that of Tushita Heaven. The affairs of Paranirmitavasavartin Heaven (one of the six heavens in the desire realm in Buddhism). The palace of Paranirmitavasavartin Heaven is also supported by a wind wheel in the void.
虛空中。天王名自在。待集他所化以娛樂也。又名愛樂。于欲界中。獨得自在娛樂。身長十六由旬。衣長三十二由旬。衣重半銖。壽命天萬六千歲。飲食如下天。亦有婚姻。暫相視成欲。樓炭經云。謂念便成欲。三法度經云。共女各深染著。相視成欲。若不染心不成欲。但樂與已。人間相抱時樂心也。彼天初生時。如人間七歲兒也。彼天見他人所化種種事。至取樂。故云他化自在天也。第七魔波旬天者事。魔天宮。在欲色二天中間住也。廣者譬如石魔魔。破壞佛弟子。恐德也。宮縱廣六十由旬。城塹七重。廣嚴猶如第六天也。又有十法。一飛去無退數。二飛來無限數。三去無礙。四來無礙。五天無身面板骨然筋脈血。六無身之有不凈大小便利。七身無疫極。八無有女故不產。九天目不眴。十身謂意。好青色則青色。好黃色則黃色。好赤白等眾色。謂意與現之。此是彼天十法也。又有十事。一飛行無極。二往還無極。三無諸盜賊。四不相說自行善事。亦不說他人作惡。五無相侵損。六諸天互齒等通是一切刀刃也。七發紺青色清凈甚長也。八諸天等青色發者。身亦隨青色。九欲得白色亦隨白色。十欲得黑色。身即隨黑也。此七天諸事不同者。依長阿含。涅槃。樓炭。三法。華嚴等。並釋論中意。更有出入不同。今取一禮料
【現代漢語翻譯】 現代漢語譯本 在虛空中，有一位天王名為自在（Vashavartin，指能隨心所欲變化的天王），他等待聚集其他所化之物來娛樂自己。他又名愛樂（Rati-arama）。在欲界之中，他獨自獲得自在的娛樂。他的身長十六由旬（Yojana，古印度長度單位），衣服長三十二由旬，衣服重量只有半銖（半銖，古代極小的重量單位）。他的壽命是天上的萬六千歲。飲食和下層天一樣，也有婚姻。他們只是暫時相視便產生慾望。《樓炭經》說，謂念便成欲。《三法度經》說，（天人和天女）互相深深地染著，相視便產生慾望。如果心不被染著，就不會產生慾望，只是快樂地與對方在一起，就像人間相擁時的快樂心情一樣。那天人初生時，就像人間七歲的孩子一樣。那天人看到他人所化現的種種事物，就去獲取快樂，所以稱為他化自在天（Paranirmita-vashavartin，指能隨意利用他人變化的事物來滿足自己的天）。 第七是魔波旬天（Mara Papiyas，指破壞善事的魔王）的事。魔天宮位於欲界和色界二天中間。廣者譬如石魔魔，破壞佛弟子，恐嚇他們的功德。魔宮縱橫六十由旬，城墻和護城河有七重，廣闊嚴整猶如第六天。還有十種特性：一，飛去沒有退回的次數限制；二，飛來沒有次數限制；三，去的時候沒有阻礙；四，來的時候沒有阻礙；五，天人沒有身體的面板、骨骼、筋肉、脈絡和血液；六，身體沒有不乾淨的大小便；七，身體沒有疾病；八，沒有女性所以不生育；九，天人的眼睛不眨動；十，身體隨心意變化。喜歡青色就變成青色，喜歡黃色就變成黃色，喜歡紅色、白色等各種顏色，都隨心意顯現。這就是彼天的十種特性。 還有十件事：一，飛行沒有極限；二，往來沒有極限；三，沒有盜賊；四，不互相談論自己所做的善事，也不說他人作惡；五，沒有互相侵損；六，諸天互相齒合，所有的刀刃都相通；七，頭髮是紺青色，清凈而且非常長；八，諸天頭髮是青色的，身體也隨著變成青色；九，想要白色，身體也隨著變成白色；十，想要黑色，身體就隨著變成黑色。這七天諸事不同，是依據《長阿含經》、《涅槃經》、《樓炭經》、《三法度經》、《華嚴經》等，以及釋論中的意思。其中更有出入不同之處，現在只取一種來記錄。
【English Translation】 English version In the empty sky, there is a Deva King named Vashavartin (自在, meaning 'He who has mastery/freedom', referring to the king of devas who can transform things at will). He waits to gather what others have created for his own entertainment. He is also named Rati-arama (愛樂, meaning 'Delight in pleasure'). In the Desire Realm (Kama-dhatu), he alone obtains free and unhindered entertainment. His body is sixteen Yojana (由旬, an ancient Indian unit of distance) in height, and his clothes are thirty-two Yojana long. His clothes weigh only half a Zhu (銖, an ancient small unit of weight). His lifespan is sixteen thousand heavenly years. His food and drink are like those of the lower heavens, and he also has marriage. They only need to look at each other briefly to generate desire. The Lou Tan Sutra (樓炭經) says, 'The thought itself becomes desire.' The San Fa Du Jing (三法度經) says, '(The Devas and Devis) are deeply attached to each other, and looking at each other generates desire. If the mind is not tainted, desire will not arise, but they simply enjoy being with each other, like the joyful feeling of embracing in the human realm.' When that Deva is first born, he is like a seven-year-old child in the human realm. That Deva sees the various things transformed by others and goes to obtain pleasure, hence he is called Paranirmita-vashavartin (他化自在天, meaning 'He who enjoys what is created by others', referring to the deva who can freely use things transformed by others to satisfy himself). The seventh is the matter of Mara Papiyas (魔波旬, referring to the demon king who destroys good deeds). The demon's palace is located between the Desire Realm and the Form Realm. 'Guang Zhe Pi Ru Shi Mo Mo (廣者譬如石魔魔)' destroys the Buddha's disciples, frightening their merits. The demon's palace is sixty Yojana in length and width, with seven layers of walls and moats, vast and majestic like the sixth heaven. There are also ten characteristics: 1. There is no limit to the number of times one can fly away; 2. There is no limit to the number of times one can fly back; 3. There is no obstruction when going; 4. There is no obstruction when coming; 5. The Devas do not have skin, bones, tendons, veins, or blood; 6. The body does not have unclean excretions of urine or feces; 7. The body does not have diseases; 8. There are no females, so there is no procreation; 9. The Devas' eyes do not blink; 10. The body changes according to intention. If one likes blue, it becomes blue; if one likes yellow, it becomes yellow; if one likes red, white, or other colors, it appears according to intention. These are the ten characteristics of that heaven. There are also ten matters: 1. Flying has no limit; 2. Going and returning have no limit; 3. There are no thieves; 4. They do not talk about their own good deeds, nor do they speak of others' evil deeds; 5. There is no mutual harm; 6. The Devas' teeth are mutually aligned, and all blades are interconnected; 7. The hair is dark blue, pure, and very long; 8. If the Devas' hair is blue, the body also becomes blue; 9. If one wants white, the body also becomes white; 10. If one wants black, the body becomes black. The differences in these seven heavens are based on the Long Agama Sutra (長阿含經), Nirvana Sutra (涅槃經), Lou Tan Sutra (樓炭經), San Fa Du Jing (三法度經), Avatamsaka Sutra (華嚴經), etc., as well as the meaning in the commentaries. There are even differences in details, but now only one version is recorded.
簡之也。
問。釋迦出時與彌勒出時地水闊狹云何耶。
答。闊狹有異。彌勒水減增。今時人小。水廣地狹。后時人多。水減地增也。人即福德人處處滿。受樂。無有相損之事也。水減者。彌勒出世時。四海四面各減三千由旬十二萬里也。是時閻浮提水小而地闊。人物多也。釋迦處世。海廣而地狹七千由旬。今彌勒時。地廣十千由旬。合三十萬里也。
問。四域中南閻浮提地水減。餘三域一地水亦有減耶。
答釋迦不同。一言但穢損一地增減。是佛出家教三處。非佛出家不增減也。二言四域處各增減也。則同此說。釋迦所化處。四域惡趣六慾天等間四禪四無色無相天阿那含二十五有也。又云。百億須彌山百億日月有也。又諸法何依造一色地。經云。須彌山王北。郁單曰地廣。此云最上地。各廣長三十六萬里。地形正四方。彼人面形逐地勢。證正四方如方鏡也。以福德死自然食。無有君臣異。亦無有疾病患等也。山惠有弗于逮地。此云初月地。地廣長各三十六萬里。地形周匝圓如鏡。彼人面形。逐地形勢。圓如十五日也。山西有瞿耶尼地。此云滿月。之云貨牛。彼用黃牛九市易故言貨牛也。地廣長三十二萬里。地形如十五月。彼人面形。逐地形上平下圓也。山南閻浮提地。此云穢樹。穢樹洲口
【現代漢語翻譯】 現代漢語譯本 簡之也。
問：釋迦牟尼佛（釋迦）出世時與彌勒佛（彌勒）出世時，地球上的水域和陸地面積的寬窄是怎樣的？
答：寬窄有所不同。彌勒佛出世時，水域減少，陸地增加。現在的人身材矮小，水域廣闊，陸地狹窄。將來的人數量眾多，水域減少，陸地增加。人們都具有福德，到處充滿快樂，沒有互相損害的事情。水域減少是指彌勒佛出世時，四海四面各自減少三千由旬（yóu xún，長度單位，約合12-15公里），即十二萬里。那時，閻浮提（yán fú tí，佛教術語，指我們所居住的這個世界）水域變小而陸地寬廣，人口眾多。釋迦牟尼佛在世時，海域寬廣而陸地狹窄，為七千由旬。現在彌勒佛時代，陸地寬廣十千由旬，合計三十萬里。
問：四大部洲（四域）中，南閻浮提（南閻浮提）的陸地和水域減少，其餘三大部洲的陸地和水域也有減少嗎？
答：釋迦牟尼佛的說法不同。一種說法是隻穢損一個地方，增減一個地方。這是佛陀出家教化的三個地方。如果不是佛陀出家教化的地方，就不會增減。另一種說法是四大部洲各自都有增減。這與之前的說法相同。釋迦牟尼佛所教化的地方，包括四大部洲的惡趣、六慾天等，以及四禪天、四無色天、無想天、阿那含天（anāhán tiān，佛教果位名）等二十五有（èr shí wǔ yǒu，佛教術語，指三界中的二十五種存在狀態）。還有一種說法是，有一百億個須彌山（xū mí shān，佛教術語，宇宙中心的山）、一百億個日月。那麼，一切諸法依靠什麼來創造一色地呢？經書中說，須彌山王的北方，是郁單曰（yù dān yuē）的土地，這裡被稱為最上地。各處廣長三十六萬里，地形是正方形。那裡的人面形隨著地勢而變化，呈現正方形，就像方形鏡子一樣。他們憑藉福德而死，自然有食物，沒有君臣之分，也沒有疾病等痛苦。山惠有弗于逮（fú yú dǎi）的土地，這裡被稱為初月地。土地廣長各三十六萬里，地形是圓形的，像鏡子一樣。那裡的人面形隨著地勢而變化，圓得像十五的月亮。山西有瞿耶尼（qú yē ní）的土地，這裡被稱為滿月，也稱為貨牛。那裡的人用黃牛在九個市場進行交易，所以稱為貨牛。土地廣長三十二萬里，地形像十五的月亮。那裡的人面形隨著地勢而變化，上面平坦下面圓形。山南是閻浮提（yán fú tí）的土地，這裡被稱為穢樹。穢樹洲的口……
【English Translation】 English version Simplified.
Question: When Śākyamuni Buddha (Śākyamuni) appears and when Maitreya Buddha (Maitreya) appears, what are the differences in the width and narrowness of land and water on Earth?
Answer: The width and narrowness are different. When Maitreya appears, the water decreases and the land increases. Nowadays, people are small, the water is wide, and the land is narrow. In the future, people will be numerous, the water will decrease, and the land will increase. People will have merit and virtue, and everywhere will be full of joy, with no harm to each other. The decrease in water means that when Maitreya appears in the world, the four seas will each decrease by three thousand yojanas (yóu xún, a unit of length, approximately 12-15 kilometers) on all four sides, which is twelve hundred thousand li. At that time, Jambudvipa (yán fú tí, a Buddhist term referring to the world we live in) will have less water and wider land, and the population will be large. When Śākyamuni Buddha was in the world, the sea was wide and the land was narrow, at seven thousand yojanas. Now, in the time of Maitreya, the land is wider by ten thousand yojanas, totaling three hundred thousand li.
Question: In the four continents (four regions), the land and water of Jambudvipa (South Jambudvipa) decrease. Do the land and water of the other three continents also decrease?
Answer: Śākyamuni Buddha's teachings differ. One saying is that only one place is defiled, and one place increases or decreases. These are the three places where the Buddha left home to teach. If it is not a place where the Buddha left home to teach, there will be no increase or decrease. Another saying is that each of the four continents increases or decreases. This is the same as the previous saying. The places taught by Śākyamuni Buddha include the evil realms of the four continents, the six desire heavens, the four dhyana heavens, the four formless heavens, the Non-Perception Heaven, the Anagamin Heaven (anāhán tiān, a Buddhist rank), and the twenty-five existences (èr shí wǔ yǒu, a Buddhist term referring to the twenty-five states of existence in the three realms). Another saying is that there are one hundred billion Mount Sumerus (xū mí shān, a Buddhist term referring to the mountain at the center of the universe) and one hundred billion suns and moons. Then, what do all dharmas rely on to create a one-colored earth? The scriptures say that north of Mount Sumeru King is the land of Uttarakuru (yù dān yuē), which is called the highest land. Each place is 360,000 li wide and long, and the terrain is square. The faces of the people there change with the terrain, appearing square, like a square mirror. They die with merit and virtue, and naturally have food, without distinctions of rulers and subjects, and without diseases or suffering. Shan Hui has the land of Purvavideha (fú yú dǎi), which is called the land of the first moon. The land is 360,000 li wide and long, and the terrain is round, like a mirror. The faces of the people there change with the terrain, appearing round like the fifteenth day of the moon. West of the mountain is the land of Godaniya (qú yē ní), which is called the full moon, also called the 'cow-trading' land. People there use yellow cows to trade in nine markets, so it is called 'cow-trading'. The land is 320,000 li wide and long, and the terrain is like the fifteenth day of the moon. The faces of the people there change with the terrain, being flat on top and round on the bottom. South of the mountain is the land of Jambudvipa (yán fú tí), which is called the defiled tree. The mouth of the defiled tree continent...
高四千萬里。地廣長二十八萬里。地形北廣南狹。此人面一逐地形勢。上廣下狹也。彌勒出時。四海水減三千由旬。水足四處。地地則廣千三由旬。地地如鏡廣與平。正同琉璃。地雖平如鏡嚴。而或是空地。名華香樹充滿莊嚴。或復是名華香莊嚴。而未心有城色銀金人家。故明色比次。雞飛相及。不相違也。雖復如此種莊嚴。與未心有人故。明福德之人充滿其中也。
問。誰謂出此經。
答。是羅什法師偽秦時弘始四年二月十五日出翻。沙門道習筆受。見二秦銀中出也。
問。此經凡有幾種。
答。略有五種。一大成佛經。一卷十五紙。有如是五事。小成佛經傳云從此出也。二有彌勒本願經一卷。是竺法護以晉大安二年七月十七日出。三彌勒觀經一卷。是為安陽侯以宋孝建中出。四彌勒問戒經一卷。五彌勒光身經一卷。復有彌勒口教經一卷。若爾合六經耶。
問。白銀彌勒出何經。
答。一切智光仙人慈心經云。彌勒金色放白銀光明。黃金校飾。如白銀山。唯有此文。無有白銀色。
問。兜率陀。二名兜術陀。三名斗師陀。四名那兜率陀。五名中阿含三十卷云兜率吻嘆。此五。同翻云知足。大論亦同也。
終彌勒經游意
【現代漢語翻譯】 現代漢語譯本 高四千萬里。地面廣闊長二十八萬里。地形是北方寬廣而南方狹窄。這（人間）人的面貌也隨著地形的趨勢，上面寬廣下面狹窄。彌勒（Maitreya，未來佛）出世的時候，四海水面會減少三千由旬（Yojana，古印度長度單位）。水充足的地方，地面則會擴充套件一千三百由旬。地面像鏡子一樣廣闊和平坦，就像琉璃一樣。地面雖然平坦如鏡子般嚴整，但或者有些地方是空地，充滿著名為華香的樹木，非常莊嚴。或者有些地方是名為華香的莊嚴之地，但還沒有城市、色彩、銀、金和人家。所以說明色彩是依次排列的，雞飛能夠互相到達，不會互相妨礙。雖然有這樣的莊嚴景象，但因為還沒有人，所以說明有福德的人會充滿其中。 問：是誰翻譯出這部經？ 答：是羅什法師（Kumārajīva，著名佛經翻譯家）在偽秦時期弘始四年二月十五日翻譯出來的。沙門道習（Dào Xí，人名）負責筆錄。這部經是從二秦的銀卷中發現的。 問：這部經總共有幾種？ 答：大概有五種。第一種是《大成佛經》，一卷十五紙，有像這樣的五件事。《小成佛經》相傳是從這部經中出來的。第二種是《彌勒本願經》一卷，是竺法護（Zhú Fǎhù，西晉時期著名佛經翻譯家）在晉大安二年七月十七日翻譯的。第三種是《彌勒觀經》一卷，是為安陽侯在宋孝建年間翻譯的。第四種是《彌勒問戒經》一卷。第五種是《彌勒光身經》一卷。還有《彌勒口教經》一卷。如果這樣算，總共有六部經。 問：關於白銀彌勒（White Silver Maitreya）的描述出自哪部經？ 答：《一切智光仙人慈心經》中說，彌勒的金色身軀放出白銀般的光芒，用黃金裝飾，像白銀山一樣。只有這段文字，沒有提到白銀色。 問：兜率陀（Tushita，欲界天之一），又名兜術陀，又名斗師陀，又名那兜率陀，又名《中阿含》第三十卷中提到的兜率吻嘆。這五個名稱，都翻譯為知足。大論（Mahāyāna，大乘佛教）中也是一樣的。 終 彌勒經游意
【English Translation】 English version It is forty million li high. The ground is twenty-eight million li wide and long. The terrain is wide in the north and narrow in the south. The face of the people here also follows the trend of the terrain, wide at the top and narrow at the bottom. When Maitreya (the future Buddha) appears in the world, the water level of the four seas will decrease by three thousand Yojana (an ancient Indian unit of distance). Where water is abundant, the ground will expand by one thousand three hundred Yojana. The ground is as wide and flat as a mirror, just like lapis lazuli. Although the ground is as flat and orderly as a mirror, some places may be empty, filled with trees called 'Flower Fragrance,' which are very solemn. Or some places are solemn lands named 'Flower Fragrance,' but there are no cities, colors, silver, gold, or houses yet. Therefore, it is explained that the colors are arranged in order, and chickens can fly to each other without interfering with each other. Although there are such solemn scenes, because there are no people yet, it is explained that people with merit will fill them. Question: Who translated this scripture? Answer: It was translated by the Dharma Master Kumārajīva (a famous translator of Buddhist scriptures) in the fourth year of the Hongshi era during the pseudo-Qin dynasty, on the fifteenth day of the second month. The monk Dào Xí (a person's name) was responsible for recording it. This scripture was found in silver scrolls from the two Qin dynasties. Question: How many kinds of this scripture are there in total? Answer: There are roughly five kinds. The first is the 'Great Sutra of Becoming a Buddha,' one volume of fifteen pages, containing these five matters. It is said that the 'Small Sutra of Becoming a Buddha' came from this scripture. The second is the 'Maitreya's Fundamental Vow Sutra,' one volume, translated by Zhú Fǎhù (a famous translator of Buddhist scriptures during the Western Jin dynasty) on the seventeenth day of the seventh month of the second year of the Daan era of the Jin dynasty. The third is the 'Maitreya Contemplation Sutra,' one volume, translated for the Marquis of Anyang during the Xiaojian era of the Song dynasty. The fourth is the 'Maitreya's Sutra on Asking about Precepts,' one volume. The fifth is the 'Maitreya's Sutra on the Light Body,' one volume. There is also the 'Maitreya's Oral Teaching Sutra,' one volume. If we count it this way, there are a total of six scriptures. Question: From which scripture does the description of the White Silver Maitreya (White Silver Maitreya) come? Answer: The 'Compassionate Heart Sutra of the All-Knowing Light Immortal' says that Maitreya's golden body emits silver-like light, adorned with gold, like a silver mountain. Only this passage exists; there is no mention of silver color. Question: Tushita (one of the heavens in the Desire Realm), also known as Doushuita, also known as Doushita, also known as Na Tushita, also known as Tushita Wentan mentioned in the thirtieth volume of the 'Middle Agama.' These five names are all translated as 'Contentment.' The Mahāyāna (Mahayana Buddhism) also says the same. End of the Excursion on the Meaning of the Maitreya Sutra