T38n1772_觀彌勒上生兜率天經贊

大正藏第 38 冊 No. 1772 觀彌勒上生兜率天經贊

No. 1772 [cf. No. 452]

觀彌勒菩薩上兜率天經題序

大慈恩寺基撰

原夫性質杳冥超蹄象而含總。覺體玄眇絕視聽而融貫。方智云法縠月察神理而猶迷。假慧仞于叢筠揆靈機而不測。至道圓而粹容顯。實際彰而真識凈。然後俯提十地疏海目于寶方。下控三乘挺仙儀于垢城。若鴻鐘之虛受應物扣以騰聲。譬皎魄以澄暉循器清而肆影。故有紹隆報佛即灌頂于甄臺。纂業化身先貽神于紺殿。撫根熟而趨座待生機而降跡。斯乃三際受職之宏儀一生補處之靈范者也。今此經者灑群萌之一雨。濟眾獸之通津。運弱喪之大舟。引炎童之妙輪。雖復探幽曉秘歸乎異線之華。然而拯溺符機寔在此筌之葉。所以金光夕燭旗有景于昏徒。芳蘤前霧表無虧於後實。妙祥之儔波萎鹙子之輩云趨。雖則稟訓一時實乃津樑千祀。若夫天宮聖境資莫限之因嚴。覺苑神幾葉無強之德履。匪心樞而攬觀。豈語極之揚光教府自陳題衡息。贊　觀彌勒菩薩上生兜率天經者。六事齊修二因兼積。心勤妙境欣趣日觀。彌勒梵音此云慈氏。母志悲纏蠢類。子性恤及懷生。宿願今誠俱以標號。道圓上果跡履下因。祈覺運生假稱菩薩。上生即往升

【現代漢語翻譯】現代漢語譯本：《觀彌勒上生兜率天經贊》題序

大慈恩寺基撰

探究那性質深遠幽暗，超越了有形之跡象而總括一切。覺悟之本體玄妙精微，超越了視聽感受而融會貫通。用方正的智慧去推測法則，如同用細紗觀察月亮，即使洞察神理也仍然感到迷惑。憑藉智慧在叢生的竹林中開路，揣測那靈妙的玄機也難以測度。至高的道圓滿而純粹，其容貌自然顯現；真實的實際彰顯，真正的認識自然清凈。然後才能俯身提攜十地菩薩，在寶方中疏通眾生的慧眼；向下控制三乘根器，在污濁的世間展現仙人的儀態。如同鴻鐘空虛才能接受聲音，應和外物的敲擊而發出響亮的聲音；又如皎潔的月亮，因為澄澈而能循著器物的形狀映現身影。所以有繼承佛陀事業的人，在甄臺接受灌頂；繼承化身佛的事業，先在紺殿留下神奇的示現。撫慰根機成熟的眾生走向覺悟之座，等待具有生機的眾生應機降臨。這正是彌勒菩薩在過去、現在、未來三際都接受職位的宏偉儀式，一生補處菩薩的殊勝典範啊！

如今這部經，如同灑向廣大眾生的一場及時雨，是救濟各類眾生的通達津樑，是運載衰弱和喪失希望之人的大船，是引導無知孩童的奇妙法輪。雖然它探索幽深，揭示秘密，歸於異線之華（指其他經典），然而拯救沉溺的眾生，符合眾生的根機，實在就在這竹筌的葉子上（指這部經）。所以金光夕燭，即使在昏暗中也能顯現旗幟的影子；芬芳的花朵在霧前綻放，表明其後必有豐碩的果實。妙祥菩薩的同伴如波濤般涌來，舍利弗等弟子如雲般聚集。雖然接受教誨只是一時，但實際上是通往覺悟的津樑，利益千秋萬代。至於天宮聖境，憑藉著無量無邊的因地修行而莊嚴；覺悟的園林，憑藉著無可比擬的德行而成就。如果不是用心去觀察，怎麼能用語言來充分地宣揚它的光輝呢？教法的內容自然會陳述，題目的衡量自然會停止。

讚歎《觀彌勒菩薩上生兜率天經》：六種修行同時進行，兩種成佛之因同時積累。心中勤奮地嚮往那美妙的境界，欣喜地趨向那日觀之法。彌勒（Maitreya）是梵語，此云慈氏（one with loving kindness）。母親立下悲憫的誓願，要救度一切蠢動的生命；彌勒菩薩的本性是憐恤和關懷一切有情眾生。往昔的願望和現在的真誠都用名號來標明。道行圓滿，證得上果，足跡踐行下因。爲了祈求覺悟，方便示現而假稱為菩薩。上生，就是往生到...

【English Translation】 English version: A Eulogy on the Sutra on Contemplating Maitreya Bodhisattva's Rebirth in the Tushita Heaven

Composed by Ji of the Great Ci'en Monastery

Probing into that nature which is profound and obscure, surpassing tangible signs and encompassing all. The essence of enlightenment is subtle and refined, transcending sensory perception and harmonizing all. Using upright wisdom to infer the Dharma, like observing the moon through fine silk, even discerning divine principles still feels perplexing. Relying on wisdom to clear a path through dense bamboo forests, speculating on that wondrous mechanism is immeasurable. The supreme path is complete and pure, its countenance naturally manifests; the true reality is revealed, and genuine knowledge is naturally purified. Only then can one stoop to uplift the Bodhisattvas of the Ten Grounds, clearing the eyes of sentient beings in the precious realm; controlling the three vehicles downwards, displaying the demeanor of immortals in the defiled city. Like a Hong bell, empty to receive sound, responding to external strikes with a resounding voice; like the bright moon, clear and able to reflect shapes according to the vessel. Therefore, there are those who inherit the Buddha's work, receiving initiation at the Zhen Terrace; inheriting the work of the manifested body, first leaving a miraculous manifestation in the Azure Hall. Comforting beings with mature roots to approach the seat of enlightenment, awaiting beings with the potential for life to descend in response. This is precisely the grand ceremony of Maitreya Bodhisattva receiving office in the past, present, and future, a supreme model of a Bodhisattva destined to attain Buddhahood in the next life!

Now, this Sutra is like a timely rain showering upon vast sentient beings, a thoroughfare for saving all kinds of beings, a great ship carrying the weak and those who have lost hope, a wondrous Dharma wheel guiding ignorant children. Although it explores the profound, reveals secrets, and belongs to the 'flowers of different lines' (referring to other scriptures), yet saving drowning beings, conforming to their capacities, truly lies in the 'leaves of this bamboo trap' (referring to this Sutra). Therefore, the golden light of the evening candle can reveal the shadow of the flag even in darkness; fragrant flowers bloom before the mist, indicating that there will be abundant fruits afterward. Companions of Manjushri Bodhisattva come like surging waves, and disciples like Shariputra gather like clouds. Although receiving teachings is only for a moment, it is actually a ferry to enlightenment, benefiting thousands of generations. As for the heavenly palace and sacred realm, they are adorned by limitless causes and conditions cultivated in the past; the garden of enlightenment is accomplished by incomparable virtuous conduct. If not observing with the mind, how can one fully proclaim its glory with words? The content of the Dharma will naturally be stated, and the measure of the title will naturally cease.

A Eulogy on the Sutra on Contemplating Maitreya Bodhisattva's Rebirth in the Tushita Heaven: Six practices are carried out simultaneously, and two causes for attaining Buddhahood are accumulated at the same time. The mind diligently yearns for that wonderful realm, joyfully approaching the practice of contemplating the sun. Maitreya (Maitreya) is a Sanskrit word, here translated as 'Ci Shi' (one with loving kindness). The mother made a compassionate vow to save all sentient beings; Maitreya Bodhisattva's nature is to pity and care for all sentient beings. Past vows and present sincerity are both marked by the name. The path is complete, attaining the supreme fruit, and the footsteps practice the causes. In order to pray for enlightenment, he expediently manifests as a Bodhisattva. Rebirth means going to...

兜率。言知足自在光潔神用名天。此由補處天宮端居利他。祈心住觀必獲瞻奉。經者攝也貫也常也法也。生資教攝永絕樊籠。理藉文貫長離散滅。百靈常軌千葉良規。利物詮真目為經也。

初釋經文聊以五門分別。一佛成權實。二慈氏所因。三時分有殊。四往生難易。五問答料簡。

第一佛成權實者。權謂隨宜接物。實謂究理迬真。佛之身說皆有此二。只如法華經為引不定性云。唯此一事實。餘二即非真。顯一乘教為實二乘教為權。即涅槃經半滿教也。勝鬘經中明決定義云。若如來隨彼意欲而方便說唯有一乘無有二乘。即唯說有一乘為權。說有四乘為實。謂大乘獨覺聲聞及無聞非法眾生以人天善根而成就之。教既如是。身亦復然。故金剛般若經云。若以色見我以音聲尋我。彼生履邪斷不能當見我。彼如來妙體即導師法身體不可見。彼識不能識。其論又云。應化非真佛。彼亦非說法者。說法不二取無說離言相。以法身為實。二身為權。法華經中執糞器而著垢衣喻權身也。現壽量而無邊際顯實身也。此以受用為實。化身為權。然此三身有二四句。有報非化謂自受用身。有化非報謂現八相身。有報亦化謂他受用身。多受法樂可言受用。隨機而現可言變化。有非報化謂佛法身。復有四句。有報非化謂自受用身。有

化非報謂隨生類六趣化身。長者居士猿猴鹿馬種種之身。有報亦化謂他受用及八相身。前變化身亦此句攝。有非報化謂佛法身。雖此四句說身不同。權實二德總皆攝盡。略有二種。一者法身稱實。餘二並權。實者諸法體真。權者事相權跡。般若論云。應化非真佛等是。二者法身及自受用唯佛與佛乃能知之。是身之本俱離差別。功德智慧一一無邊。不可以色形量而取。都無分限起盡之相。具真實德。修證實成。非應物現。名之為實。他受用身及八相化身隨生類所示現。身可令下類皆知見是身之末。俱有差別。功德智慧非並無邊。可以色心形量而取。然有分限起盡之相。具相狀功德。因利他取起。應物而現。名之為權。故佛地論云。佛身有二。一實身二生身。然此實身各居自土。俱遍法界非方處求。法身本有諸佛共同。凡由妄䨱有而不覺煩惱纏裹得如來藏名。由近善友斷妄生死。出纏裹時具法身之稱。諸功德法所依止。故勝鬘經中在纏名如來藏。出纏名法身。約位因果得名別。故但可說證不可說成。初地以上分亦證得。佛果圓證。自受用身新修所起有情分別事體異故。從凡夫位但有無始無漏種子。由近善友聽聞正法。種子漸增為報身本。亦名如來藏。楞伽經云。阿梨耶識名空如來藏。具足熏習無漏法。故名不空如來藏。前

【現代漢語翻譯】現代漢語譯本隨所化眾生的種類而示現六道之身，這被稱為『化非報』。例如，長者、居士、猿猴、鹿、馬等等各種身形都是化身。『有報亦化』指的是他受用身和八相成道身。之前的變化身也包含在這一句中。『有非報化』指的是佛的法身。雖然這四句描述的身形各不相同，但權實二德（權智和實智）都包含在內。簡而言之，有兩種：一是法身，稱為實；其餘兩種都是權。實指的是諸法的本體是真實的；權指的是事相的權宜示現。正如《般若論》所說：『應化非真佛』等等。二是法身和自受用身，只有佛與佛才能了知，是身之根本，完全脫離了差別，功德智慧無邊無際，無法用顏色、形狀、大小來衡量，沒有界限和起止的相狀，具備真實的功德，通過修行證得，不是爲了應物而顯現，所以稱為『實』。他受用身和八相化身，是隨所化眾生的種類而示現的身形，可以使下等眾生都能看見，是身之末，具有差別，功德智慧並非無邊無際，可以用顏色、心識、形狀、大小來衡量，有界限和起止的相狀，具備相狀功德，因為利益他人而示現，應物而現，所以稱為『權』。因此，《佛地論》說：『佛身有二：一實身，二生身。』然而，這實身各自安住于自己的凈土，普遍存在於法界，不是在某個地方可以尋求的。法身是本來就有的，諸佛共同具有的。凡夫因為虛妄的覆蓋而不能覺察，被煩惱纏繞，所以稱為如來藏。因為親近善友，斷除虛妄的生死，脫離纏繞時，就具備了法身的名稱，是諸功德法所依止之處。所以，《勝鬘經》中說，在纏時稱為如來藏，脫離纏繞時稱為法身。根據位階、因果而有不同的名稱，所以只能說證得，不能說成就。初地以上的菩薩可以分證，佛果才能圓滿證得。自受用身是新修所生起的，因為有情分別事物的本體不同。從凡夫位開始，只有無始以來的無漏種子。因為親近善友，聽聞正法，種子逐漸增長，成為報身的根本，也稱為如來藏。《楞伽經》說：『阿梨耶識名為空如來藏，具足熏習無漏法，故名不空如來藏。』

【English Translation】 English version The transformation bodies that appear according to the types of beings to be transformed in the six realms are called 'transformation not retribution'. For example, the various forms of elders, laypeople, monkeys, deer, horses, etc., are all transformation bodies. 'Retribution and transformation' refers to the Reward Body (Sambhogakaya) and the Eight Aspects of Enlightenment. The previous transformation bodies are also included in this sentence. 'Not retribution and transformation' refers to the Dharma Body (Dharmakaya) of the Buddha. Although these four sentences describe different forms of the body, they all encompass the two virtues of expedient and real (expedient wisdom and real wisdom). In short, there are two types: first, the Dharma Body, which is called real; the other two are expedient. Real refers to the essence of all dharmas being true; expedient refers to the expedient manifestations of phenomena. As the Prajna Sutra says: 'The manifested transformation is not the true Buddha,' etc. Second, the Dharma Body and the Self-Enjoyment Body (Sambhogakaya) can only be known by Buddhas, and are the root of the body, completely free from differences. Merit and wisdom are boundless and immeasurable, and cannot be measured by color, shape, or size. There are no limits or signs of beginning and end, possessing true merit, attained through practice, and not manifested to respond to things, so it is called 'real'. The Other-Enjoyment Body (Nirmanakaya) and the Eight Aspects of Transformation Body are the forms that appear according to the types of beings to be transformed, which can be seen by lower beings. It is the end of the body, with differences. Merit and wisdom are not boundless, and can be measured by color, mind, shape, and size. There are limits and signs of beginning and end, possessing phenomenal merits, manifested for the benefit of others, and appearing in response to things, so it is called 'expedient'. Therefore, the Buddhahood Treatise says: 'The Buddha's body has two: one real body, and two manifested bodies.' However, these real bodies each reside in their own pure land, and are universally present in the Dharma Realm, not to be sought in a certain place. The Dharma Body is inherent and shared by all Buddhas. Ordinary people cannot perceive it because of the covering of delusion, and are entangled by afflictions, so it is called the Tathagatagarbha (Buddha-nature). Because of approaching good friends and cutting off the delusion of birth and death, when one is free from entanglement, one possesses the name of the Dharma Body, which is the place where all meritorious dharmas rely. Therefore, the Srimala Sutra says that when entangled, it is called the Tathagatagarbha, and when free from entanglement, it is called the Dharma Body. According to the stage, cause, and effect, there are different names, so it can only be said to be attained, not accomplished. Bodhisattvas above the first ground can partially attain it, and the Buddha fruit can be fully attained. The Self-Enjoyment Body is newly cultivated and arises because sentient beings have different perceptions of the essence of things. From the position of ordinary people, there are only beginningless, undefiled seeds. Because of approaching good friends and hearing the correct Dharma, the seeds gradually increase and become the root of the Reward Body, also called the Tathagatagarbha. The Lankavatara Sutra says: 'The Alaya Consciousness is called the Empty Tathagatagarbha, fully imbued with undefiled dharmas, therefore it is called the Non-Empty Tathagatagarbha.'

法身藏。此報身藏。發心修行如幽贊說。在地前位唯修種子令漸增長。由此勢力令有漏善業生。生當感報相好圓滿生於八相。變化土中至初地上便資有漏得十王位。生生常得三十二相八十隨好。然未無漏亦未圓明。唯有六七二識無漏。生他受用隨類土中。如梵網經說位大小。金剛道後有漏皆滅無漏五蘊一切圓明。舍無常色獲得常色。受想行識亦復如是。獲得無漏三十二相八十隨好。盡未來際相依相續。然諸菩薩受變易身。有從初地即受變易。如入滅定怖煩惱故。有終乃至七地滿心方受變易。如入滅定不怖惑故。其變易身一得不捨覺。其勢盡還入定。資乃至金剛轉位方盡。由此七地滿心之中直往菩薩便生第四靜慮廣果天中。避五凈居不生彼。故資此下地感現身業。乃至十地數數資助將至金剛。遂往色究竟上妙凈土中。華嚴經云。有妙凈土出過三界。第十地菩薩當生其中。生者起也往也住也。十地云。現報利益受佛位故。后報利益摩醯首羅智處生。故瑜伽第四解深密經對法論等皆作是言。超色究竟有妙凈土。十地菩薩方生其中。有十相現大寶華王出菩薩坐中而成正覺。金剛心位身猶有量。猶是因位有漏皆是在。至解脫道身遂無邊既名果位。無漏圓滿。此所修生無漏果身等法。身量智境兩如。事理相稱皆無份量。不可相求。

故名為實。彼二權身各有差別。隨宜即現。方處可求。只如他受用身為初地菩薩現。由彼菩薩悟十百門。能見百佛。一佛即是一佛所王三千大千。此理即是百億化身。一佛化同故言一佛。雖見百佛總一受用。此受用佛坐百葉華。一葉即是百億化身一佛土也。此一佛土地前所見。為彼所現身稱彼土然有二類。一者一四天下所現之身。二者三千界中同一主佛。由彼地前有階降故。初地所見他受用身稱百葉華。不大不小。初地菩薩隨侍彼佛。大小相稱。然彼地前隨生何界身隨小大多等佛半。初地以往既證真如。現生無漏功德漸勝。相好轉明。故所感身稱佛大小。分段變易粗細有殊。功德力資身量必大。於十王位為此洲王。隨類化生。惑受不受故。此身量亦復不定。正智證真如后智見彼佛。如十百門一一宣說。若至二地得千法門。見受用身坐千葉華。一一葉中百億化佛。其佛處坐大小相稱。菩薩隨侍身量亦爾。如化弟子侍佛大小。故梵網經云。我今盧舍那方坐蓮華座。一華百億國。一國一釋迦。各坐菩提樹一時成佛道。亦如阿彌陀佛。眼如四大海水。眉間毫相如五須彌山。法華亦云。眾生見劫盡大火所燒時。我此土安穩天人常充滿。常在靈鷲山及余諸住處說是法華經。等皆他受用隨大小菩薩所宜便現身量不定。現處亦爾。非唯

凈土色相有殊。感處便或在西方或在此處。只如妙吉祥所見。乃是他受用身。舍利弗所見即為化身。故華嚴會舍利弗如盲如聾不聞不見。文殊師利引出會已方始知見。后得所觀。即是權身。正智所證即是實身。若第十地菩薩將成佛時。必往色究竟上大自在天妙凈土中。大寶華王坐中而取正覺。此大寶花王量等十阿僧祇百千三千大千世界。十地菩薩坐中大小相稱。況此所見他受用佛。彼佛身量無量無邊。此處定在色究竟上。如前所引經論等文。然此等土必無二乘女人黃門惡趣等生。設有皆是佛及菩薩之所作化。故無量壽經論言。女人及根缺二乘種不生。佛地論云。設有鸚鵡等莊嚴道場。皆佛菩薩為令他方菩薩來生喜心所以化作。鼓音王經云。阿彌陀佛父名月上。母名殊勝妙顏。子名月明。奉事弟子名無垢稱。魔王名無勝。調達名寂。既無女人。母非實女。佛等所化。如命命等。故是報土亦不相違。有解。是實女人者化。阿彌陀佛有報佛土。螺髻所見。劫盡常在靈山說法是報佛土。然華嚴云。摩耶夫人腹中三昧見腹含容。無邊世界諸大菩薩集會聽法。故知報佛有化父母。此亦未爽。觀世音授記經云。阿彌陀佛壽命無量百千萬億劫。當有終極。滅度之後觀世音菩薩明相出時。於七寶菩提樹下成等正覺。號普光功德山王佛。國

土勝阿彌陀佛國百千萬億。不可為比。國名眾寶普集莊嚴。此佛滅已大勢至成佛。名善住功德寶王佛。不說先住何方後來補處。不同化佛。然於此處補處。無失化處。欲令欣樂心深。所以先有住處。其他受用即以花臺為道場坐。下位有父母。上位不見父。且如化身為地前菩薩二乘等現或凈或染或小或大。任物所宜。將成佛時先升知足。以彼天處機宜相稱厭苦心深生死樂具已知足故。不處余天必在於此。只如釋迦彌勒處知足天。菩薩處胎經說。具足五十六億七千萬歲下生。根熟方下成道。三際成道皆有道樹金剛座道場降魔等事。其降魔不同。如理趣疏。金剛聖道二障已拂。解脫道中無漏道備。冥真契德證覺利生已故名成佛。今此下生經明成佛事。非法身佛理但可證非有上下產生等義。亦非自受用。彼無處天成佛之相說法利生令生見義。他受用佛不處天宮。不住摩竭提。令地前見故。即是化身上產生佛。雖標化佛影彰余身。自受用身圓成道果。真如妙理障盡圓證。自利果滿宿願須行。當此會中化生。權起他受用佛。應十地所宜變化佛身。隨地前所現。雖復此處彰化體。而影顯余佛。見者自成機別。現者身亦說殊。非實佛身有其異體。如月出雲際圓朗徹空影現水中。水月圓明任器器成萬別。月本一同。豈以影有千差遂令月亦

【現代漢語翻譯】現代漢語譯本土勝阿彌陀佛（Amitābha，無量光佛）國百千萬億，不可比擬。其國名為眾寶普集莊嚴。阿彌陀佛滅度后，大勢至菩薩（Mahāsthāmaprāpta）將成佛，佛號為善住功德寶王佛。經典未說明大勢至菩薩先前住在何方，後來補處成佛，這與化身佛不同。然而，在此處補處成佛，並不會失去化身之處。爲了使眾生欣樂之心更加深刻，所以先有住處。其他的受用，例如以花臺為道場而坐。下位有父母，上位則不見父。例如化身佛，爲了地前菩薩、二乘等，會示現或凈或染、或小或大的形象，隨應眾生的根器。將要成佛時，會先上升到兜率天（Tuṣita）。因為兜率天處的眾生，根機與厭離痛苦的心相應，並且對生死的快樂已經知足。所以不在其他天處，必定在兜率天。就像釋迦牟尼佛（Śākyamuni）和彌勒菩薩（Maitreya）都曾在兜率天。菩薩處胎經中說，彌勒菩薩具足五十六億七千萬歲後下生，根機成熟後方才下產生道。三際成道都有道樹、金剛座、道場、降魔等事。其降魔的方式有所不同，如《理趣疏》所說，金剛聖道的二障已經拂除，解脫道中的無漏道已經完備。冥合真如之理，契合功德，證得覺悟，利益眾生，因此名為成佛。現在這部《下生經》所說的成佛之事，並非法身佛的道理，法身佛只能證悟，沒有上下產生等意義。也不是自受用身，因為自受用身沒有在天處成佛之相，說法利生，令眾生見聞的意義。他受用佛不在天宮，不住在摩揭陀國（Magadha），是爲了讓地前菩薩能夠見到。這即是化身佛上升成佛。雖然標示的是化身佛，卻也彰顯了其餘佛身。自受用身圓滿成就道果，真如妙理，斷盡障礙，圓滿證得。自利果圓滿后，必須履行宿願。當此法會中，化生佛權且示現他受用佛，應十地菩薩的根器，變化佛身，隨應地前菩薩所見而現。雖然此處彰顯的是化身佛的體性，卻也顯現了其餘佛。見者各自成就根機差別，現身說法也各有不同。並非真實的佛身有其異體，如同月亮出現在雲際，圓滿明亮，照徹天空，影子顯現在水中。水中的月亮圓明，隨應器皿而呈現萬別，月亮本身卻只有一個。難道能因為影子有千差萬別，就認為月亮也有所不同嗎？現代漢語譯本

【English Translation】 English version The land of Amitābha (Amitābha, Buddha of Immeasurable Light) is superior to hundreds of thousands of millions of Buddha lands, incomparable. Its name is the Land of Gathered Treasures, Universally Adorned. After the extinction of Amitābha Buddha, Mahāsthāmaprāpta (Great Strength Bodhisattva) will become a Buddha, named the Buddha of Good Abode, Meritorious Treasure King. The scriptures do not specify where Mahāsthāmaprāpta Bodhisattva previously resided, later becoming a Buddha in his place, which is different from a manifested Buddha. However, becoming a Buddha in this place does not lose the place of manifestation. In order to make the joy of sentient beings more profound, there is a place of residence first. Other enjoyments, such as sitting on a flower platform as a place of enlightenment. In the lower position there are parents, in the upper position the father is not seen. For example, a manifested Buddha, for the sake of Bodhisattvas before the ten grounds, the two vehicles, etc., will manifest images that are either pure or defiled, small or large, according to the capacity of sentient beings. When about to become a Buddha, one will first ascend to the Tuṣita Heaven. Because the beings in the Tuṣita Heaven are in accordance with the opportunity to be disgusted with suffering, and are already satisfied with the happiness of birth and death. Therefore, one does not stay in other heavens, but must be in the Tuṣita Heaven. Just like Śākyamuni Buddha (Śākyamuni) and Maitreya Bodhisattva (Maitreya) were both in the Tuṣita Heaven. The Sutra on the Bodhisattva's Abode in the Womb says that Maitreya Bodhisattva will be born after five billion, six hundred and seventy million years, and will only descend to attain enlightenment when his roots are ripe. The attainment of enlightenment in the three times all have Bodhi trees, Vajra seats, places of enlightenment, subduing demons, etc. The methods of subduing demons are different, as the Commentary on the Secret Meaning Sutra says, the two obstacles of the Vajra Holy Path have been removed, and the un-leaked path in the path of liberation is complete. Merging with the truth of Suchness, in accordance with merit, attaining enlightenment, and benefiting sentient beings, therefore it is called becoming a Buddha. Now the matter of becoming a Buddha mentioned in this Sutra of Descent is not the principle of the Dharma Body Buddha, the Dharma Body Buddha can only be realized, and there is no meaning of ascending and descending. Nor is it the Self-Enjoyment Body, because the Self-Enjoyment Body does not have the appearance of becoming a Buddha in the heavens, speaking the Dharma to benefit sentient beings, and the meaning of letting sentient beings see and hear. The Other-Enjoyment Buddha is not in the heavenly palace, and does not reside in Magadha, in order to allow Bodhisattvas before the ten grounds to see. This is the manifested Buddha ascending to become a Buddha. Although what is marked is the manifested Buddha, it also reveals the remaining Buddha bodies. The Self-Enjoyment Body perfectly accomplishes the fruit of the path, the wonderful principle of Suchness, cuts off all obstacles, and perfectly realizes it. After the fruit of self-benefit is complete, one must fulfill one's past vows. In this Dharma assembly, the manifested Buddha temporarily manifests the Other-Enjoyment Buddha, in accordance with the capacity of the Bodhisattvas of the ten grounds, transforming the Buddha body, manifesting according to what is seen by the Bodhisattvas before the ten grounds. Although what is revealed here is the nature of the manifested Buddha, it also reveals the remaining Buddhas. Those who see each accomplish the difference in their roots, and the Dharma spoken by the manifested body is also different. It is not that the real Buddha body has different forms, just as the moon appears in the clouds, round and bright, illuminating the sky, and the shadow appears in the water. The moon in the water is round and bright, and appears in myriad forms according to the vessel, but the moon itself is only one. How can one think that the moon is also different because the shadows have thousands of differences?

有異。真權兩體義理必然。真即理源。權隨物跡。故知上產生佛備彰化質。欲令隨類濟生欣修易。故缽經說。彌勒語文殊師利言。如我後身作佛如恒河沙等。文殊師利不能知我舉足下足之事。鴦掘摩羅經言。北方有國名曰常喜。佛名歡喜藏摩尼寶積。文殊師利即彼佛也。文殊既是佛不知彌勒者故知化也。攝大乘等八相成道既是化身。故知上生定非真佛。菩薩有三。一者一生所繫。二者最後之身。三者坐于道場。上生則一生所繫。下生局得二身。成佛由因故三皆盡。唯化佛有餘不見文。以理而推亦應通有。如第七地菩薩。唯此一身即受變易名一生所繫。八地以上名最後身。無別分段生死相故。往大自在宮坐蓮華座名坐道場。此名成自受用身亦有三菩薩。他受用身理亦如是。觀音之身名最後身。其坐道場一生所繫。未見誠證。理必定。有說。彌勒菩薩名一生者。住在人中名一生。一大生故。如七生等。據實並中有合有四生。若說天中唯有半生。並中有二生。大智度論說為三生。設在人中除成佛身故有三也。然諸菩薩有五種生。一除災生。由愿自在為大魚等濟諸饑乏。為大醫王救諸疾病。為大善巧善和斗諍。為大國王如法息苦。為大天神斷邪見行。為火為水為乘為舟為種種物息除災患。二隨類生。愿自在力于傍生等惡類中生

彼所。行惡而自不行。彼不行善而自行之。如入酒肆能立其志入諸淫舍示欲之過為說正法除彼失。三大勢生。稟性生時壽量形色種姓富貴最為殊勝。能斷眾生輕慢等過。四增上生。受十王界自在化導。隨所應示。五最勝生。此生資糧已極。圓滿如釋迦等。生剎帝利大國王家。能現等覺作諸佛事。今者彌勒住都史多天具后四生。或二三四。若下此洲第五生攝。此即第一佛成權實也。

第二慈性所因者。依正梵本應云梅呾利耶。此翻為慈。古云彌帝疑或云彌勒者皆語訛也。依賢愚經第十六卷云。生波羅奈國劫波利村輔相之家。即上生經云。劫波利村波婆利大婆羅門家初生。便有三十二相八十隨好。身紫金色姿容挺特。輔相歡喜召相師相之。相師既見轉贊其善。因欲立名方問生時之相。父答之言。其母素性不調。懷子以來慈矜苦厄。相師占曰。此即兒志。因為立號名梅呾利耶。若釋此名應云梅呾利曳尼。梅呾利尼是女聲。母性慈故因名慈氏。父母愛重聲譽遠聞。王梵摩達心惱生懼恐奪其國。伺其未長方欲降之。內人既知潛報父母。私送舅氏避難習業。舅名波羅利。領五百弟子。異方學道。舅甥師弟聰穎超群。數歲之間學通經典。舅后聞佛出世。遣慈氏等一十六人往至佛所而為四問。一問幾相。二問年齒。三問弟子。四

【現代漢語翻譯】現代漢語譯本：『彼所』：指的是菩薩雖然自身行惡，卻不讓其他人也這樣做；自己不行善，卻勸導他人行善。就像進入酒館卻能保持清醒的意志，進入淫舍卻能揭示情慾的過患，併爲他們宣說正法，消除他們的迷失。『三大勢生』：指的是菩薩稟賦的殊勝，在出生時，壽命、形貌、種姓、財富等方面都極為優越，能夠斷除眾生因輕慢而產生的過失。『四增上生』：指的是菩薩能夠自在地接受十方世界的教化和引導，並根據眾生的根器進行適當的教導。『五最勝生』：指的是菩薩積累的資糧已經達到極致圓滿，就像釋迦牟尼佛一樣，出生在剎帝利的大國王家中，能夠示現成佛，做各種佛事。現在的彌勒菩薩住在兜率天，具備后四種殊勝的出生。如果他降生到這個世界，就屬於第五種殊勝的出生。這就是第一種佛成就權巧方便和真實智慧的情況。

第二，關於慈性的因緣：根據正梵文字，應該寫作『梅呾利耶』(Maitreya)，翻譯成漢語就是『慈』。古代翻譯成『彌帝』或者『彌勒』，都是語音上的訛誤。根據《賢愚經》第十六卷記載，彌勒菩薩出生在波羅奈國劫波利村一位輔相的家中。也就是《上生經》所說的，出生在劫波利村波婆利大婆羅門家。他出生時就具有三十二相和八十隨形好，身呈紫金色，姿容挺拔出眾。輔相非常高興，召來相師為他看相。相師看到后，不斷讚歎他的美好。因為想要為他取名，就問他出生時的徵兆。他的父親回答說，他的母親平時性情不調和，自從懷了這個孩子以來，就變得慈悲憐憫，常常為他人的苦難而擔憂。相師占卜后說，這就是這個孩子的志向。因此為他取名為『梅呾利耶』。如果解釋這個名字，應該說是『梅呾利曳尼』(Maitreyani)。『梅呾利尼』(Maitrini)是女性的稱謂，因為母親具有慈悲的性情，所以因此而得名慈氏。父母非常疼愛他，他的聲譽也傳得很遠。梵摩達國王心生惱怒和恐懼，害怕他奪取自己的國家，就想在他還沒有長大之前就除掉他。國王的內人知道后，偷偷地告訴了他的父母。他的父母就秘密地把他送到舅舅家避難學習。他的舅舅名叫波羅利，帶領著五百名弟子，在異地學習佛道。舅舅和外甥師徒都非常聰明，超越常人。幾年之間，就通曉了各種經典。後來，他的舅舅聽說佛陀出世了，就派遣慈氏等十六人前往佛陀那裡，並提出了四個問題：一是問佛陀具有多少種相好；二是問佛陀的年齡；三是問佛陀有多少弟子；四

【English Translation】 English version: 'Piso': Refers to a Bodhisattva who, although engaging in evil deeds himself, prevents others from doing the same; while not practicing good himself, he encourages others to do so. It's like entering a tavern but maintaining a clear mind, entering a brothel but revealing the faults of desire, and expounding the Dharma to remove their delusions. 'Three Great Powerful Births': Refers to the Bodhisattva's exceptional endowments, being supremely superior in lifespan, appearance, lineage, wealth, and so on at birth, capable of eliminating the faults of contempt arising from beings. 'Four Increasing Births': Refers to the Bodhisattva's ability to freely receive the teachings and guidance of the ten directions, and to teach appropriately according to the capacities of beings. 'Five Most Excellent Births': Refers to the Bodhisattva's accumulated resources having reached the ultimate perfection, like Shakyamuni Buddha, born into the great royal family of the Kshatriyas, able to manifest enlightenment and perform various Buddha-deeds. The current Maitreya Bodhisattva resides in the Tushita Heaven, possessing the latter four excellent births. If he descends to this world, it belongs to the fifth most excellent birth. This is the first instance of a Buddha achieving skillful means and true wisdom.

Secondly, regarding the causes of loving-kindness: According to the correct Sanskrit text, it should be written as 'Maitreya' (Maitreya), which translates to 'loving-kindness'. Ancient translations as 'Midi' or 'Miler' are phonetic corruptions. According to the sixteenth volume of the 'Sutra of the Wise and Foolish', Maitreya Bodhisattva was born in the village of Kapila in the kingdom of Varanasi, in the family of a minister. That is, as the 'Sutra of the Upper Birth' says, born in the Kapila village of the great Brahmin family of Pavari. At birth, he possessed the thirty-two major marks and eighty minor marks, his body was purple-golden, and his appearance was outstanding. The minister was very happy and summoned a fortune-teller to examine him. Upon seeing him, the fortune-teller repeatedly praised his goodness. Because he wanted to give him a name, he asked about the omens at the time of his birth. His father replied that his mother's temperament was usually discordant, but since conceiving this child, she had become compassionate and merciful, often worrying about the suffering of others. The fortune-teller divined and said that this was the child's aspiration. Therefore, he was named 'Maitreya'. If explaining this name, it should be said 'Maitreyani' (Maitreyani). 'Maitrini' (Maitrini) is a feminine term, because the mother had a compassionate nature, hence the name 'of the loving-kindness family'. His parents loved him very much, and his reputation spread far and wide. King Brahmadata became annoyed and fearful, fearing that he would seize his kingdom, so he wanted to eliminate him before he grew up. The king's inner attendant, knowing this, secretly told his parents. His parents secretly sent him to his uncle's house to take refuge and study. His uncle's name was Parari, and he led five hundred disciples, studying the Buddhist path in a foreign land. The uncle and nephew, teacher and disciples, were all very intelligent and surpassed ordinary people. Within a few years, they had mastered various scriptures. Later, his uncle heard that the Buddha had appeared in the world, so he sent Maitreya and sixteen others to the Buddha, and they asked four questions: first, how many marks and characteristics does the Buddha have; second, how old is the Buddha; third, how many disciples does the Buddha have; fourth

問種姓。慈氏問已如來具答。慈氏歡喜。佛因更化餘十五人得法眼凈。俱從坐起並乞出家。佛言善來。衣嚴發落。方便更說併成應果。唯有慈氏不預彼流。后從世尊游迦維羅衛國。其大愛道手自縵績金疊袈裟系想奉持。世尊不受令供養僧。僧中次行無敢取者。到慈氏所尋為取之。身披金疊從佛游化。身紫金色衣貫金彩。表裡相稱巡行乞食。持缽巷陌。觀者無厭。雖皆敬歡無與食者。有穿珠師將還供養。婦來嗔罵言。失穿珠之利。慈氏得珠持還問眾人。廣說過去供養所生福利佛因無滅。說過去事便說未來慈氏之事。慈氏後作佛。故猶名慈氏。慶喜問佛慈氏名因。佛言。過去此贍部洲有大國王。名達磨流枝。此云法愛。爾時有佛號曰弗沙。有一比丘入慈三昧。身相安靜放光照耀。王問此僧何定致此。佛言入慈定。王倍生欣躍云。此慈定巍巍乃爾。我當習之生生不絕。往法愛王者今慈氏是。從彼發意常號慈氏。久習性成佛稱彌勒。又一切智光明仙人慈心經說。佛在摩伽提國寂滅道場彌加女村自在天寺精舍。一時佛與千二百五十比丘經行林中。彌勒菩薩金色相好放銀光明。黃金校飾如白銀山。來至佛所。結髮梵志五百人等遙見彌勒。五體投地白佛。請問彌勒光明乃與佛等於何佛所初發道心。佛言。梵志乃往過去無量無邊阿僧祇

【現代漢語翻譯】現代漢語譯本問種姓（出身）。慈氏菩薩（彌勒菩薩的別名，意為『慈愛』）問了之後，如來佛祖詳細地回答了他。慈氏菩薩聽后非常歡喜。佛祖因此又度化了其餘十五人，使他們獲得了清凈的法眼。他們都從座位上站起來，一起請求出家。佛祖說『善來』（歡迎），他們的袈裟和頭髮自然脫落。佛祖又方便地為他們說法，他們都證得了阿羅漢果位。只有慈氏菩薩沒有加入他們的行列。後來，他跟隨世尊遊歷迦維羅衛國。釋迦牟尼佛的姨母摩訶波阇波提（大愛道）親手縫製了金疊袈裟，心中想著供養佛陀。世尊沒有接受，而是讓她供養僧眾。僧眾中依次傳遞，沒有人敢接受這件袈裟。傳到慈氏菩薩那裡，他便接受了。他身披金疊袈裟，跟隨佛陀游化。他的身體是紫金色，袈裟貫穿著金色的光彩，內外相稱，他巡行乞食于街巷之中，觀看的人沒有不感到滿足的。雖然大家都非常尊敬和歡喜，但沒有人給他食物。有一位穿珠的工匠想拿食物來供養他，他的妻子來責罵他說，『這樣會損失穿珠的利益。』慈氏菩薩得到珍珠后，拿回來問眾人，廣泛地講述過去供養所產生的福報，佛性是不會消滅的。說完過去的事情，又說未來慈氏菩薩成佛的事情。慈氏菩薩後來會成佛，所以仍然被稱為慈氏菩薩。慶喜（阿難的別名，意為『歡喜』）問佛陀慈氏菩薩得名的因緣。佛陀說：『過去在這個贍部洲（地球）有一位大國王，名叫達磨流枝（Dharmaruci），翻譯成漢語就是法愛。當時有一尊佛，名叫弗沙佛（佛名）。有一位比丘進入慈三昧（一種禪定），身體安靜，放出光芒照耀。國王問這位僧人是什麼樣的禪定才能達到這種境界。佛說他入的是慈定。國王更加欣喜，說：『這種慈定如此殊勝。我應當修習它，生生世世永不間斷。』往昔的法愛國王就是現在的慈氏菩薩。從那時起，他就發願常號慈氏。長久修習，習性成就，成佛時稱為彌勒佛（Maitreya）。』《一切智光明仙人慈心經》中說，佛陀在摩伽陀國（Magadha）的寂滅道場彌加女村（Mikā）的自在天寺精舍。當時，佛陀與一千二百五十位比丘在林中經行。彌勒菩薩金色相好，放出銀色的光明，黃金裝飾，如同白銀山。來到佛陀所在的地方，五百位結髮的梵志（Brahmin）遠遠地看見彌勒菩薩，五體投地，稟告佛陀，請問彌勒菩薩的光明與佛陀相等，是在哪尊佛那裡初發道心的。佛陀說：『梵志，在過去無量無邊阿僧祇（asaṃkhya，極大的數字單位）劫之前……』

【English Translation】 English version Question about lineage. After Maitreya (another name for the Bodhisattva Maitreya, meaning 'loving-kindness') asked, the Tathagata (the Buddha) answered in detail. Maitreya Bodhisattva was very happy after listening. Because of this, the Buddha further converted the remaining fifteen people, enabling them to obtain pure Dharma eyes. They all stood up from their seats and together requested to leave home (become monks). The Buddha said 'Welcome' (well come), and their robes and hair naturally fell off. The Buddha then expediently preached the Dharma for them, and they all attained the state of Arhat (enlightened being). Only Maitreya Bodhisattva did not join their ranks. Later, he followed the World Honored One (the Buddha) to travel to Kapilavastu. Mahapajapati (Mahāpajāpatī, the Buddha's aunt), hand-sewed a golden kasa robe, thinking of offering it to the Buddha. The World Honored One did not accept it, but instead asked her to offer it to the Sangha (monastic community). It was passed around among the Sangha, but no one dared to accept this robe. When it was passed to Maitreya Bodhisattva, he accepted it. He wore the golden kasa robe and followed the Buddha to travel and transform others. His body was purple-gold, and the robe was threaded with golden light, matching inside and out. He walked through the streets and alleys begging for food, and those who watched were never satisfied. Although everyone was very respectful and happy, no one gave him food. A bead-threading craftsman wanted to bring food to offer to him, but his wife came and scolded him, saying, 'This will lose the profit of threading beads.' After Maitreya Bodhisattva obtained the pearl, he took it back and asked everyone, extensively explaining the blessings produced by past offerings, and that Buddha-nature will not be extinguished. After speaking about the past, he also spoke about Maitreya Bodhisattva's future Buddhahood. Maitreya Bodhisattva will become a Buddha in the future, so he is still called Maitreya Bodhisattva. Ananda (Ānanda, meaning 'bliss') asked the Buddha about the cause of Maitreya Bodhisattva's name. The Buddha said: 'In the past, in this Jambudvipa (Earth), there was a great king named Dharmaruci (Dharmaruci), which translates to Dharma-love in Chinese. At that time, there was a Buddha named Phussa Buddha (Buddha's name). There was a Bhikkhu (monk) who entered the Samadhi of Loving-kindness (a type of meditation), his body was quiet, and he emitted light that illuminated. The king asked what kind of meditation this monk had attained to reach this state. The Buddha said that he had entered the Samadhi of Loving-kindness. The king was even more delighted and said: 'This Samadhi of Loving-kindness is so supreme. I should practice it, never ceasing life after life.' The Dharma-love king of the past is the current Maitreya Bodhisattva. From that time on, he vowed to always be called Maitreya. Through long practice, his habits were perfected, and when he becomes a Buddha, he will be called Maitreya Buddha (Maitreya).' The Maitreya's Heart Sutra of All Wisdom Light Immortal says that the Buddha was in the Jeta Grove Vihara (monastery) of the Mikā village in Magadha (Magadha). At that time, the Buddha and twelve hundred and fifty Bhikkhus were walking in the forest. Maitreya Bodhisattva, with golden features and emitting silver light, adorned with gold, like a silver mountain, came to where the Buddha was. Five hundred Brahmins (Brahmin) with tied hair saw Maitreya Bodhisattva from afar, prostrated themselves on the ground, and reported to the Buddha, asking where Maitreya Bodhisattva's light was equal to the Buddha's, and where he first developed the mind of enlightenment. The Buddha said: 'Brahmins, in the past, immeasurable and boundless asaṃkhya (asaṃkhya, an extremely large numerical unit) kalpas (aeons)...'

劫時有世界名勝華敷。佛號彌勒。恒以慈四無量法教化一切。經名慈三昧光大悲海云。聞者必超百億劫罪成佛無疑。時有大婆羅門名一切智光明。六十四能多智博達。聞佛彼經即生難詰不能屈伏。便發信心而發願言。愿持彼經必得成佛號曰彌勒。即舍家入山谷長髮梵行。滿八千歲乞食誦經。時有星現錶王淫荒。彗星橫流洪水不止。不得乞食七日空住。時林中有五百白菟。有一女菟。母子見仙無食而作是言。仙人為法不食多日。法山將崩法海將竭。我今為法應不惜命。便告諸菟。諸行無常眾生愛身未曾為法喪捨身命。今者欲為生類作大橋樑供養法師令法久住。即說頌曰。

若有畜生類　　得聞諸佛名　永離三惡道　　不生八難處　若聞法奉行　　生處常值佛　信法無疑惑　　歸依賢聖僧　隨順諸戒行　　如是疾得佛　必至大涅槃　　常受無上樂

說此偈已告諸菟言。我今以身欲供養法。汝等隨喜。我從多劫三毒所使為鳥獸形虛受生死。今將為法棄捨身命。時山樹神為積香木。菟王母子繞仙七匝白言。大師我今為法供養尊者。仙人告曰。汝是畜生。此心難辦菟言。我今身供養者為法久住饒益眾生。王語其子言。汝可隨意求覓水草繫心思惟正念三寶。子聞母告跪白母言。如尊為法欲供養者。我亦愿樂。

【現代漢語翻譯】現代漢語譯本：在劫時，有一個世界名為華敷。那時的佛名為彌勒（Maitreya，未來佛）。他總是以慈四無量心（Metta，Karuna，Mudita，Upekkha，四種無限的愛）教化一切眾生。所講的經名為《慈三昧光大悲海云》。聽聞此經的人必定能超越百億劫的罪業，成就佛果無疑。當時有一位大婆羅門，名叫一切智光明（Sarvajna-prabha），他精通六十四種技能，知識淵博。聽聞彌勒佛所講的這部經后，他心生疑惑，想要辯難，但又無法駁倒。於是他便生起了信心，並且發願說：『我願受持這部經，必定成就佛果，名號也叫做彌勒。』於是他捨棄家庭，進入山谷，留著長髮，修持梵行。滿了八千年后，他靠乞食為生，誦讀經典。當時有星象顯示國王淫亂荒唐，彗星橫流，洪水氾濫不止。他無法乞討到食物，空住了七天。當時森林中有五百隻白兔，其中有一隻雌兔帶著幼兔。母子倆看到仙人沒有食物，便這樣說道：『仙人為求法已經多日沒有進食，法山將要崩塌，法海將要枯竭。我們現在爲了佛法，不應該吝惜生命。』於是她告訴其他的兔子說：『諸行無常，眾生都愛惜自己的身體，卻從未爲了佛法而捨棄身命。現在我將為眾生做一座大橋樑，供養法師，使佛法長久住世。』於是她說了這首偈頌：　　『若有畜生類　　得聞諸佛名　　永離三惡道　　不生八難處　　若聞法奉行　　生處常值佛　　信法無疑惑　　歸依賢聖僧　　隨順諸戒行　　如是疾得佛　　必至大涅槃　　常受無上樂』　　說完這首偈頌后，她告訴其他的兔子說：『我現在要用我的身體來供養佛法，你們都隨喜讚歎吧。我從多劫以來，被貪嗔癡三毒（Three poisons：greed, hatred, and delusion）所驅使，化為鳥獸之形，虛度生死。現在我將爲了佛法，捨棄身命。』當時山中的樹神用積香木來堆積。兔王母子繞著仙人轉了七圈，說道：『大師，我們現在爲了佛法，供養尊者。』仙人說道：『你們是畜生，這種心很難做到。』兔王說道：『我今天用身體供養，是爲了佛法長久住世，饒益眾生。』兔王對她的兒子說：『你可以隨意去尋找水草，繫念思惟正念三寶（Three Jewels：Buddha, Dharma, Sangha）。』兒子聽了母親的話，跪下對母親說：『如果母親您爲了佛法想要供養，我也願意。』

【English Translation】 English version: At the time of a kalpa, there was a world named Splendid Blossom (Hua Fu). The Buddha at that time was named Maitreya (the future Buddha). He always taught all beings with the Four Immeasurable Minds of Loving-kindness (Metta), Compassion (Karuna), Joy (Mudita), and Equanimity (Upekkha). The sutra he taught was named 'The Samadhi of Loving-kindness, Light of Great Compassion, Sea of Clouds'. Those who hear this sutra will surely transcend the sins of hundreds of billions of kalpas and undoubtedly achieve Buddhahood. At that time, there was a great Brahmin named All-Knowing Light (Sarvajna-prabha), who was proficient in sixty-four skills and had extensive knowledge. Upon hearing the sutra spoken by Buddha Maitreya, he felt doubt and wanted to debate, but he could not refute it. Therefore, he developed faith and made a vow, saying, 'I vow to uphold this sutra and surely attain Buddhahood, and my name will also be Maitreya.' Then he abandoned his home, entered the mountains, kept his hair long, and practiced Brahma-conduct. After eight thousand years, he lived by begging for food and reciting the scriptures. At that time, there were astrological signs indicating the king's lewdness and debauchery, comets streaked across the sky, and floods did not cease. He could not beg for food and stayed empty for seven days. At that time, there were five hundred white rabbits in the forest, one of whom was a female rabbit with her cub. Seeing that the immortal had no food, the mother and son said, 'The immortal has not eaten for many days in pursuit of the Dharma. The mountain of Dharma is about to collapse, and the sea of Dharma is about to dry up. We should not be stingy with our lives for the sake of the Dharma.' So she told the other rabbits, 'All things are impermanent, and beings cherish their bodies, but have never sacrificed their lives for the Dharma. Now I will make a great bridge for sentient beings, offering to the Dharma master so that the Dharma may abide long.' Then she spoke this verse: 　　'If there are beings in the animal realm, 　　Who hear the names of all Buddhas, 　　They will forever leave the three evil paths, 　　And not be born in the eight difficult places. 　　If they hear the Dharma and practice it accordingly, 　　They will always encounter Buddhas wherever they are born, 　　Believing in the Dharma without doubt, 　　Taking refuge in the virtuous and holy Sangha, 　　Following the precepts and practices, 　　In this way, they will quickly attain Buddhahood, 　　And surely reach great Nirvana, 　　Forever enjoying supreme bliss.' 　　After speaking this verse, she told the other rabbits, 'Now I want to offer my body to the Dharma, may you all rejoice in it. From many kalpas, I have been driven by the three poisons (greed, hatred, and delusion), transformed into the form of birds and beasts, and lived through birth and death in vain. Now I will abandon my life for the sake of the Dharma.' At that time, the tree spirit in the mountain used fragrant wood to pile up. The rabbit king and her son circled the immortal seven times and said, 'Master, we now offer to the Venerable for the sake of the Dharma.' The immortal said, 'You are animals, this mind is difficult to achieve.' The rabbit king said, 'My offering of my body today is for the long abiding of the Dharma and the benefit of sentient beings.' The rabbit king said to her son, 'You can freely seek water and grass, and keep your mind focused on the right mindfulness of the Three Jewels (Buddha, Dharma, Sangha).' The son heard his mother's words, knelt down and said to his mother, 'If you, mother, want to make an offering for the sake of the Dharma, I am also willing.'

即投火中。母亦隨入。當爾菩薩捨身之時。大地振動天雨諸花持用供養。肉熟之後諸神白仙。菟王母子為供養故投身赴火。今肉已熟。宜可食之。仙聞神言悲不能對。以所誦經書置樹葉而說偈言。

寧當殺身破眼目　　不忍行殺食眾生　諸佛所說慈悲經　　彼經中說慈悲者　寧破骨髓出頭腦　　不忍啖肉食眾生　如佛所說食肉者　　此人行慈不滿足　當受短命多病身

仙發誓言。愿我世世不起殺想。恒不啖肉。入慈三昧。乃至成佛制斷肉戒。語已投火而死。與菟母子並俱時命終。地六種振動。天神之力樹有光明。金色晃曜照千國土。眾生見光尋光來至。見仙與菟俱死火中。得所說偈並佛經。已持還上王。王遺遍宣令。聞皆發大菩提心。佛告梵志。時菟王者今我身是。其菟兒者羅睺羅是。誦經仙人者今彌勒是。五百菟者大迦葉等五百人是。山樹神者舍利弗目揵連等二百五十人是。時千國王者今跋陀波羅等千菩薩是。彼國眾生得聞法者賢劫佛所得道者是。由是菩薩乃至成佛猶名彌勒。其所說經亦名慈三昧光大悲海云。此說初時。賢愚經說弗沙佛時。乃近代也。欲顯生生常習慈行相師立名遠符往性。今古合稱故名彌勒。若依此。姓名為慈者應云梅呾利曳那。梅呾利那是男聲。自性修慈故稱男也。婆羅門種

【現代漢語翻譯】現代漢語譯本：隨即投入火中，兔母也跟隨跳入。當這位菩薩捨身之時，大地震動，天空中降下各種鮮花，用來供養。肉熟了之後，諸神和仙人稟告說：『兔王母子爲了供養的緣故，投身於火中，現在肉已經熟了，可以食用了。』仙人聽了神的話，悲傷得說不出話來，便將所誦的經書寫在樹葉上，並說了以下偈語：『寧願被殺死，眼睛被刺瞎，也不忍心行殺戮，吃眾生的肉。諸佛所說的慈悲經，那部經中說修慈悲的人，寧願粉碎骨髓，取出頭腦，也不忍心吃眾生的肉。如佛所說，吃肉的人，這個人行慈悲是不圓滿的，當受短命多病之身。』仙人發誓說：『愿我世世代代不起殺念，永遠不吃肉，進入慈悲三昧，乃至成佛時制定斷肉戒。』說完便投入火中而死，與兔母子一同命終。大地發生六種震動，天神的力量使樹木發出光明，金色的光芒照耀千個國土。眾生見到光明，循著光芒而來，見到仙人和兔子都死在火中，得到了仙人所說的偈語和佛經，便帶回去獻給國王。國王下令普遍宣揚，聽到的人都發了廣大的菩提心。佛告訴梵志：『當時的兔王者就是現在的我（釋迦牟尼佛），那隻兔子就是羅睺羅（佛的兒子），誦經的仙人就是彌勒菩薩，五百隻兔子就是大迦葉等五百人，山樹神就是舍利弗、目犍連等二百五十人，當時的千位國王就是跋陀波羅等千位菩薩，那個國家聽聞佛法的人就是賢劫中諸佛得道的人。』由於這位菩薩乃至成佛仍然名為彌勒，他所說的經也名為《慈三昧光大悲海云》。這是最初的說法。《賢愚經》中說弗沙佛時也有類似的故事，乃是近代的事情。這是爲了顯示生生世世常習慈悲之行，相師根據他的面相而立名，遠遠地符合他往昔的本性，今古合稱，所以名為彌勒。如果按照這種說法，姓名為慈悲的人應該稱為梅呾利曳那（Maitreya）。梅呾利那是男性的稱謂，因為自性修慈悲，所以稱為男性的稱謂，屬於婆羅門種姓。

【English Translation】 English version: Then he threw himself into the fire. The mother rabbit also followed and jumped in. When this Bodhisattva gave up his life, the earth shook, and various flowers rained down from the sky to be used as offerings. After the meat was cooked, the gods and immortals reported: 'The rabbit king and his mother threw themselves into the fire for the sake of making offerings. Now the meat is cooked and can be eaten.' The immortal, hearing the words of the gods, was so saddened that he could not speak. He wrote the sutra he had been reciting on a leaf and spoke the following verse: 'I would rather be killed and have my eyes pierced than bear to commit murder and eat the flesh of sentient beings. The Sutra of Loving-Kindness and Compassion spoken by all Buddhas, that sutra says that those who cultivate loving-kindness and compassion would rather have their bone marrow crushed and their brains taken out than bear to eat the flesh of sentient beings. As the Buddha said, those who eat meat, their practice of loving-kindness is not complete, and they will suffer a short life and a sickly body.' The immortal made a vow: 'May I never have thoughts of killing in all my lives, and may I never eat meat, entering into the Samadhi of Loving-Kindness, and even when I become a Buddha, may I establish the precept of abstaining from meat.' After speaking, he threw himself into the fire and died, together with the rabbit and her child. The earth shook in six ways, and the power of the gods caused the trees to emit light, golden light shining over a thousand lands. Sentient beings saw the light and followed it, and saw the immortal and the rabbit both dead in the fire. They obtained the verse spoken by the immortal and the Buddhist scripture, and brought them back to the king. The king ordered them to be widely proclaimed, and all who heard them developed great Bodhicitta (the aspiration to achieve enlightenment). The Buddha told the Brahmin: 'The rabbit king at that time is now me (Sakyamuni Buddha), that rabbit is Rahula (Buddha's son), the immortal who recited the sutra is Maitreya (the future Buddha), the five hundred rabbits are Mahakasyapa (one of the principal disciples of the Buddha) and the five hundred others, the mountain tree gods are Sariputra (one of the two chief disciples of the Buddha) and Maudgalyayana (another of the two chief disciples of the Buddha) and the two hundred and fifty others, the thousand kings at that time are Bhadrapala (a bodhisattva) and the thousand other bodhisattvas, and those in that country who heard the Dharma (the teachings of the Buddha) are those who will attain enlightenment in the Bhadrakalpa (the present 'Fortunate Aeon').' Because this Bodhisattva is still named Maitreya even after becoming a Buddha, the sutra he speaks is also named 'Light of the Samadhi of Loving-Kindness, Great Cloud of the Sea of Compassion.' This is the earliest account. The Sage and Fool Sutra mentions a similar story during the time of Buddha Pusya (one of the previous Buddhas), which is a more recent event. This is to show that he has always practiced loving-kindness in all his lives, and the physiognomist named him according to his appearance, which is in accordance with his past nature. The combination of past and present is why he is named Maitreya. According to this, a person whose name means loving-kindness should be called Maitreya. Maitreya is a masculine term, because he cultivates loving-kindness by nature, so he is called a masculine term, belonging to the Brahmin caste.

姓有眾多。其此慈者父王本姓。父姓母姓俱有慈故名為慈氏。又有云。慈氏本姓頗羅墮。字阿氏多。又王姓頗羅墮。字阿氏多。字理無差。姓成乖角。其彌勒者母及自性俱行慈愛。因以為名。由是得號。是心行性亦種姓也。如釋迦是姓牟尼是號一切義成是名憍答摩是皇。如此立姓之所生聖也。是名第二慈性所因。

第三時分有殊者。劫有多種。如別章說。觀藥王藥上菩薩經云。爾時釋迦佛告大眾言。我曾往昔于妙光如來末法之中出家學道。聞是五十三佛名心生歡喜。復教他人。他人聞已轉轉相教。乃至三千人。異口同音稱諸佛名。一心敬禮即得超越無量億劫生死之罪。其初千人者花光佛為首下至毗舍佛。於過去莊嚴劫中得成為佛。毗舍佛者即七佛中第三毗舍浮佛。此中千佛拘留孫佛為首下至樓至如來。于賢劫中得成為佛。后千佛者日光如來為首下至須彌相佛。于未來星宿劫中當得作佛。賢劫經亦云。過去莊嚴劫有千佛出現世間。文皆同此。其三千佛復各自類同修勝業。俱時獲果。故別類出無垢稱經第六卷。云過去輪王名為寶蓋。今寶焰如來。輪王千子今賢劫千佛。月蓋王子今釋迦是。五濁經云。今當賢劫第九住劫已有四佛。人壽四萬歲迦諾迦村陀佛出世。人壽三萬歲迦諾迦牟尼佛出世。人壽二萬歲迦葉波佛出世

【現代漢語翻譯】現代漢語譯本姓氏有很多種。這位慈氏（Maitreya，彌勒的另一個稱謂，意為慈愛）的父王的本姓是慈。因為父親和母親的姓氏都帶有『慈』，所以被稱為慈氏。還有一種說法是，慈氏本姓頗羅墮（Bharadvaja），字阿氏多（Ajita）。也有說，國王姓頗羅墮，字阿氏多。字理上沒有差別，只是姓氏的構成有些不同。而『彌勒』這個名字，是因為他的母親和自身都具有慈愛的行為，因此而得名。這是他的稱號的由來。這種心性和行為也如同種姓一樣。例如，釋迦（Sakya）是姓，牟尼（Muni）是號，一切義成（Sarvarthasiddha）是名，憍答摩（Gautama）是皇族。這些都是聖人建立姓氏的方式。這是第二個關於慈氏的慈愛本性的解釋。第三個不同之處在於時間劃分。劫（kalpa，佛教時間單位）有很多種，正如其他章節所說。在《觀藥王藥上菩薩經》中說：『當時，釋迦佛（Sakyamuni Buddha）告訴大眾說，我過去在妙光如來（Wonderful Light Tathagata）的末法時期出家學道，聽到這五十三佛（Fifty-three Buddhas）的名號，心中生起歡喜。我又教導他人，他人聽后又輾轉相教，乃至有三千人，異口同聲地稱念諸佛的名號，一心敬禮，立即超越了無量億劫的生死之罪。』這最初的一千人，以花光佛（Flower Light Buddha）為首，下至毗舍佛（Visha Buddha），在過去的莊嚴劫（Adornment Kalpa）中得成佛。毗舍佛就是過去七佛（Seven Buddhas of Antiquity）中的第三位毗舍浮佛（Vipasyin Buddha）。這中間的一千佛，以拘留孫佛（Krakucchanda Buddha）為首，下至樓至如來（Ruchi Buddha），在賢劫（Bhadrakalpa）中得成佛。後面的一千佛，以日光如來（Sunlight Tathagata）為首，下至須彌相佛（Mount Meru Appearance Buddha），在未來的星宿劫（Constellation Kalpa）中應當成佛。《賢劫經》也說，過去的莊嚴劫有千佛出現於世間，文字內容都與此相同。這三千佛又各自類別相同，共同修習殊勝的善業，同時獲得果報。所以在《無垢稱經》（Vimalakirti Sutra）第六卷中特別提到，過去有一位輪王（Chakravartin King）名為寶蓋（Ratna-cchattra），就是現在的寶焰如來（Ratna-shikhi Tathagata）。輪王的千子就是現在賢劫的千佛。月蓋王子（Chandra-cchattra）就是現在的釋迦（Sakyamuni）。《五濁經》中說，現在賢劫的第九住劫（Dwelling Kalpa）已經有四佛出世。人壽四萬歲時，迦諾迦村陀佛（Kanakakutsunda Buddha）出世。人壽三萬歲時，迦諾迦牟尼佛（Kanakamuni Buddha）出世。人壽二萬歲時，迦葉波佛（Kasyapa Buddha）出世。

【English Translation】 English version There are many surnames. This Maitreya's (Maitreya, meaning loving-kindness) father's original surname was Ci (慈, Loving-kindness). Because both the father's and mother's surnames contained 'Ci', he was named Ci-shi (慈氏, Clan of Loving-kindness). Another account says that Maitreya's original surname was Bharadvaja, and his given name was Ajita. It is also said that the king's surname was Bharadvaja, and his given name was Ajita. There is no difference in the meaning of the given names, but the composition of the surnames is slightly different. As for the name 'Maitreya', it was given because his mother and himself both possessed loving-kindness in their actions. This is how he obtained this title. This nature of mind and action is also like a lineage. For example, Sakya is the surname, Muni is the title, Sarvarthasiddha is the name, and Gautama is the royal lineage. These are the ways in which sages establish surnames. This is the second explanation regarding Maitreya's nature of loving-kindness. The third difference lies in the division of time. There are many types of kalpas (kalpa, aeon in Buddhism), as explained in other chapters. In the Sutra of the Contemplation on Bhaisajyaraja and Bhaisajyasamudgata Bodhisattvas, it says: 'At that time, Sakyamuni Buddha told the assembly, 'In the past, during the Dharma-ending age of Wonderful Light Tathagata, I left home to study the Way. Upon hearing the names of these Fifty-three Buddhas, joy arose in my heart. I also taught others, and they in turn taught others, until there were three thousand people who, with one voice, recited the names of the Buddhas and paid homage with one mind, immediately transcending the sins of birth and death for immeasurable kalpas.' The first thousand, led by Flower Light Buddha, down to Visha Buddha, attained Buddhahood in the past Adornment Kalpa. Visha Buddha is the third Vipasyin Buddha among the Seven Buddhas of Antiquity. The middle thousand Buddhas, led by Krakucchanda Buddha, down to Ruchi Tathagata, attained Buddhahood in the Bhadrakalpa. The last thousand Buddhas, led by Sunlight Tathagata, down to Mount Meru Appearance Buddha, will attain Buddhahood in the future Constellation Kalpa. The Bhadrakalpa Sutra also says that in the past Adornment Kalpa, a thousand Buddhas appeared in the world, and the text is the same as this. These three thousand Buddhas, each with the same category, cultivated superior good deeds together and attained the fruits at the same time. Therefore, in the sixth volume of the Vimalakirti Sutra, it is specifically mentioned that in the past, there was a Chakravartin King named Ratna-cchattra, who is now Ratna-shikhi Tathagata. The thousand sons of the Chakravartin King are now the thousand Buddhas of the Bhadrakalpa. Prince Chandra-cchattra is now Sakyamuni. The Sutra of the Five Turbidities says that in the ninth Dwelling Kalpa of the present Bhadrakalpa, four Buddhas have already appeared in the world. When people's lifespan was forty thousand years, Kanakakutsunda Buddha appeared in the world. When people's lifespan was thirty thousand years, Kanakamuni Buddha appeared in the world. When people's lifespan was twenty thousand years, Kasyapa Buddha appeared in the world.'

。賢劫經云。人壽一千二百歲釋迦始生都史。人壽一百歲出世作佛。都史天壽四千歲人間當五十六億七千萬歲。正法五百年。像法一千年。不論末法。仍云過千五百年後釋迦法盡獨覺行化。與諸經不同。人命轉促。正法之時人壽不減。像末法中人壽便減至三二十歲。有饑饉疫病刀兵次起。人多死盡國界空疏。仙人相誡人懷其善。子年倍父漸漸長壽至八萬四千歲。從增六萬歲至增八萬。皆有轉輪聖王相次而出。八萬歲時王名儴佉。彌勒方出。然論釋云。劫減佛興。劫增轉輪王出。以此撿。彌勒八萬四千劫初減方出。厭生死故人壽百歲慈氏生天。人壽八萬四千方始下產生佛。當人間五十六億七千萬歲。以此而推。劫減時長。劫增時短。慈氏光照四十里。梵志經云。父名梵手母名梵經。子曰德力侍者曰海氏。智慧弟子曰慧光神足弟子曰賢精進。正法八萬歲收佛舍利共興一大塔寺。賢劫經云。從迦諾迦忖陀佛至第九百九十九佛共出一大劫。第一千樓至佛獨出一劫后。更十二劫空過無佛。後有一佛名凈光補王。壽十小劫即是星宿劫中第一日光佛也。翻名有異體即一佛。過此以後三百劫中空過無佛。樓炭經中明。樓至佛獨出一劫。所由廣如彼說。金剛力士經云。昔有輪王千子具足。各發勝心共求作佛。父王試子何者先成佛。香水浴

【現代漢語翻譯】現代漢語譯本《賢劫經》中說，當人類壽命為一千二百歲時，釋迦牟尼佛開始在兜率天（Tushita，欲界第四天）生活。當人類壽命為一百歲時，他降生人間成佛。兜率天的壽命是四千年，相當於人間五十六億七千萬年。正法時期有五百年，像法時期有一千年。不論末法時期，仍然說在一千五百年後，釋迦牟尼佛的教法結束，只有獨覺（Pratyekabuddha，不依賴佛陀教導而獨自悟道的修行者）在世間教化。這與其它經典不同。人類的壽命逐漸縮短。在正法時期，人類的壽命不會減少。在像法和末法時期，人類的壽命會減少到三、二十歲。那時會有饑荒、瘟疫、戰爭相繼發生，很多人死去，國家荒涼空虛。仙人互相告誡，人們懷有善心。從子年開始，壽命倍于父輩，漸漸增長到八萬四千歲。從壽命增長到六萬歲到增長到八萬歲，都有轉輪聖王（Chakravartin，以正法統治世界的理想君王）相繼出現。當壽命為八萬歲時，轉輪聖王名為儴佉（Sankha）。彌勒佛（Maitreya）才出現。然而，《釋論》中說，劫衰減時佛陀出現，劫增長時轉輪王出現。以此來推斷，彌勒佛在八萬四千劫開始衰減時才出現。因為厭惡生死，人類壽命為一百歲時，慈氏菩薩（Maitreya）生到兜率天。人類壽命為八萬四千歲時，才下產生佛。相當於人間五十六億七千萬年。由此推斷，劫衰減時的時間長，劫增長時的時間短。慈氏菩薩的光芒照耀四十里。《梵志經》中說，父親名為梵手（Brahmayu），母親名為梵經（Brahmavati）。兒子名為德力（Dhanabala），侍者名為海氏（Samudrika）。智慧弟子名為慧光（Subhuti），神足弟子名為賢精進（Brahmadatta）。正法時期有八萬年，收集佛陀的舍利，共同興建一座大塔寺。《賢劫經》中說，從迦諾迦忖陀佛（Kanakamuni Buddha）到第九百九十九佛，共同出現於一大劫中。第一千樓至佛（Rucaka Buddha）獨自出現於一劫之後，再經過十二劫的空無佛陀時期。之後有一佛名為凈光補王（Dipankara Buddha），壽命為十小劫，就是星宿劫中的第一日光佛（Dipankara Buddha）。翻譯的名稱不同，但實際上是同一位佛。在此之後的三百劫中，空無佛陀。《樓炭經》中說明，樓至佛獨自出現於一劫中，詳細情況如該經所說。《金剛力士經》中說，過去有一位轉輪王，有一千個兒子，都發了殊勝的願心，共同尋求成佛。父王想測試哪個兒子先成佛，就用香水沐浴。

【English Translation】 English version The Bhadrakalpika Sutra states that when the human lifespan is one thousand two hundred years, Shakyamuni Buddha begins his life in Tushita (Tushita, the fourth heaven of the desire realm). When the human lifespan is one hundred years, he is born into the world and becomes a Buddha. The lifespan in Tushita is four thousand years, equivalent to five billion six hundred seventy million years in the human realm. The Dharma Age lasts for five hundred years, and the Semblance Dharma Age lasts for one thousand years. Regardless of the Degenerate Dharma Age, it is still said that after one thousand five hundred years, Shakyamuni Buddha's teachings will end, and only Pratyekabuddhas (those who attain enlightenment independently without relying on the teachings of a Buddha) will teach in the world. This differs from other sutras. The human lifespan gradually shortens. During the Dharma Age, the human lifespan will not decrease. During the Semblance and Degenerate Dharma Ages, the human lifespan will decrease to thirty or twenty years. At that time, there will be famine, plagues, and wars in succession, many people will die, and the country will be desolate and empty. Immortals will admonish each other, and people will harbor good intentions. Starting from the year of the Rat, the lifespan will double that of the father's generation, gradually increasing to eighty-four thousand years. From the lifespan increasing to sixty thousand years to increasing to eighty thousand years, there will be Chakravartins (ideal monarchs who rule the world with righteousness) appearing in succession. When the lifespan is eighty thousand years, the Chakravartin will be named Sankha. Maitreya Buddha will then appear. However, the Treatise states that Buddhas appear when the kalpa declines, and Chakravartins appear when the kalpa increases. Based on this, Maitreya Buddha will only appear when the eighty-four thousand kalpas begin to decline. Because of the aversion to birth and death, when the human lifespan is one hundred years, Maitreya Bodhisattva is born in Tushita. When the human lifespan is eighty-four thousand years, he will descend and become a Buddha, equivalent to five billion six hundred seventy million years in the human realm. From this, it can be inferred that the time is long when the kalpa declines, and the time is short when the kalpa increases. The light of Maitreya Bodhisattva shines for forty li. The Brahmin Sutra states that the father is named Brahmayu, and the mother is named Brahmavati. The son is named Dhanabala, and the attendant is named Samudrika. The disciple of wisdom is named Subhuti, and the disciple of miraculous powers is named Brahmadatta. The Dharma Age lasts for eighty thousand years, collecting the relics of the Buddha and jointly building a large stupa and temple. The Bhadrakalpika Sutra states that from Kanakamuni Buddha to the nine hundred ninety-ninth Buddha, they appear together in one great kalpa. The one thousandth Rucaka Buddha appears alone after one kalpa, followed by twelve kalpas of emptiness without a Buddha. After that, there will be a Buddha named Dipankara Buddha, whose lifespan is ten small kalpas, who is the first Dipankara Buddha in the constellation kalpa. The translated names are different, but they are actually the same Buddha. After this, there will be emptiness without a Buddha for three hundred kalpas. The Lou Tan Sutra explains that Rucaka Buddha appears alone in one kalpa, and the details are as described in that sutra. The Vajra Power Sutra states that in the past there was a Chakravartin with one thousand sons, all of whom made supreme vows and jointly sought to become Buddhas. The father wanted to test which son would become a Buddha first, so he bathed them with fragrant water.

籌令千子取。得第一者即最初成。最後得者即最後成。其最後者為餘者譏。我等成佛人已化盡。汝何所度。小子悲泣復思惟。世界無邊眾生無數。諸兄所度何能盡也。愿我作佛度人壽命一等諸兄。岌然地動佛即咸記。由是因緣故后一佛獨出一劫。以啼泣故名啼泣佛。和上解云。胡盧支故盧支者此翻云父愛。父小子偏所愛念故為名也。於是諸兄愿作金剛。擁護小弟。依小乘說。菩薩百劫修相好業。釋迦買五花以供養定光。定光即燃燈也。遂為授記。汝于來世當得作佛。又由釋迦彌勒同事弗沙世尊入火光定滅光恍曜釋迦讚歎復超九劫故。先彌勒以得菩提。故經數說。彌勒自言。我寧千阿僧祇劫都史天說法度人。不能昔時捨身少分。以稽留故在後成佛。然釋迦佛百劫修相好中九十一劫中第一劫逢毗缽尸佛。第三十劫逢尸棄佛鞞濕婆佛。第九十一劫逢賢劫千佛。有云。住劫中初五劫無佛出世。第六劫有俱留孫佛。第七劫有俱那含牟尼佛。第八劫有迦葉佛。第九劫有釋迦。第十劫有彌勒。有云。四佛並第九劫。四已出訖並前即為七佛也。彌勒當賢劫第五佛也。即是第三時分有殊。

第四往生難易者。且如西方天親凈土論無著往生論俱。言報土女人及根缺二乘種不生。又阿彌陀經云。非少善根因緣而得生彼。又言。其中皆是

【現代漢語翻譯】現代漢語譯本籌集命令一千個兒子來爭取成佛的機會。第一個得到機會的就最早成佛，最後一個得到的就最後成佛。那些最後得到機會的人會被其他人嘲笑。如果我等成佛后，眾生已經被度盡，你還能度誰呢？小兒子悲傷哭泣，心想：世界無邊無際，眾生無數，諸位兄長所度的眾生怎麼能度盡呢？我願成佛度人，壽命和諸位兄長一樣長。這時大地震動，諸佛都為之授記。因為這個因緣，所以後來的佛會獨自超出一劫出現。因為啼哭的緣故，所以名為啼泣佛（The Crying Buddha）。和上解釋說：胡盧支（Huruzhi）就是盧支（Luzhi），翻譯成漢語就是父愛。因為是父親特別喜愛的小兒子，所以以此為名。於是諸位兄長發願成為金剛（Vajra），擁護小弟。按照小乘的說法，菩薩（Bodhisattva）要用一百劫的時間來修習相好之業。釋迦（Shakya）購買五種顏色的花來供養定光佛（Dipamkara），定光佛就是燃燈佛（Burning Lamp Buddha）。於是定光佛為釋迦授記：你于來世應當成佛。又因為釋迦（Shakya）和彌勒（Maitreya）一同侍奉弗沙世尊（Phusha Buddha），進入火光定（Fire Light Samadhi），熄滅光芒，光芒照耀，釋迦讚歎，又超越九劫的緣故，所以彌勒先於釋迦成佛。所以經典多次說到，彌勒自己說：我寧願在兜率天（Tushita Heaven）說法度人千阿僧祇劫（asamkhya kalpas），也不能捨棄昔日捨身的一小部分。因為稽留的緣故，所以在後來成佛。然而釋迦佛在一百劫修習相好之中，第九十一劫中的第一劫遇到了毗缽尸佛（Vipashyi Buddha），第三十劫遇到了尸棄佛（Shikhi Buddha）和鞞濕婆佛（Vishvabhu Buddha），第九十一劫遇到了賢劫千佛（the thousand Buddhas of the Bhadrakalpa）。有人說，住劫（the duration of a kalpa）中的最初五個劫沒有佛出世，第六劫有俱留孫佛（Krakucchanda Buddha），第七劫有俱那含牟尼佛（Kanakamuni Buddha），第八劫有迦葉佛（Kashyapa Buddha），第九劫有釋迦，第十劫有彌勒。有人說，四佛都在第九劫，四佛已經出世完畢，加上之前的，就是七佛了。彌勒將是賢劫的第五佛，也就是第三個時分有差別。第四，往生難易的問題。比如西方天親（Vasubandhu）的《凈土論》（Pure Land Treatise）和無著（Asanga）的《往生論》（Rebirth Treatise）都說，報土（reward land）的女人以及六根不全的人和二乘（two vehicles）的種姓不能往生。而且《阿彌陀經》（Amitabha Sutra）說，不能以少許的善根因緣而得以往生。又說，其中都是… English version They gathered a thousand sons to compete. The first to obtain it would be the first to achieve Buddhahood, and the last to obtain it would be the last to achieve Buddhahood. Those who obtained it last were ridiculed by the others. 'If we become Buddhas and all beings have already been liberated, whom will you liberate?' The young son wept sadly, thinking: 'The world is boundless and beings are countless. How can my brothers liberate all of them? I vow to become a Buddha and liberate beings with a lifespan equal to my brothers.' At that moment, the earth shook, and all the Buddhas predicted his future Buddhahood. Because of this cause, the later Buddha would appear alone, surpassing one kalpa (aeon). Because of his weeping, he was named the Crying Buddha. The teacher explained: 'Huruzhi (胡盧支) is Luzhi (盧支), which translates to 'father's love' in Chinese. Because he was the youngest son especially loved by his father, he was given this name.' Then, the brothers vowed to become Vajras (金剛), protecting their younger brother. According to the Hinayana (小乘) teachings, a Bodhisattva (菩薩) cultivates the marks and characteristics of a Buddha (相好) for a hundred kalpas. Shakya (釋迦) bought five-colored flowers to offer to Dipamkara Buddha (定光佛), who is also known as the Burning Lamp Buddha (燃燈佛). Dipamkara Buddha then predicted Shakya's future Buddhahood: 'In the future, you will become a Buddha.' Also, because Shakya and Maitreya (彌勒) together served Phusha Buddha (弗沙世尊), entered the Fire Light Samadhi (火光定), extinguished the light, the light shone, Shakya praised, and surpassed nine kalpas, Maitreya attained Buddhahood before Shakya. Therefore, the sutras often say that Maitreya himself said: 'I would rather teach and liberate beings in Tushita Heaven (兜率天) for a thousand asamkhya kalpas (阿僧祇劫) than give up a small portion of my past self-sacrifice.' Because of the delay, he will become a Buddha later. However, Shakya Buddha, in the hundred kalpas of cultivating the marks and characteristics, met Vipashyi Buddha (毗缽尸佛) in the first kalpa of the ninety-first kalpa, Shikhi Buddha (尸棄佛) and Vishvabhu Buddha (鞞濕婆佛) in the thirtieth kalpa, and the thousand Buddhas of the Bhadrakalpa (賢劫千佛) in the ninety-first kalpa. Some say that in the first five kalpas of the duration of a kalpa (住劫), no Buddha appears. Krakucchanda Buddha (俱留孫佛) appears in the sixth kalpa, Kanakamuni Buddha (俱那含牟尼佛) appears in the seventh kalpa, Kashyapa Buddha (迦葉佛) appears in the eighth kalpa, Shakya appears in the ninth kalpa, and Maitreya appears in the tenth kalpa. Some say that the four Buddhas are all in the ninth kalpa. The four Buddhas have already appeared, and adding the previous ones, there are seven Buddhas. Maitreya will be the fifth Buddha of the Bhadrakalpa, which means that the third time period has differences. Fourth, the question of the ease or difficulty of rebirth. For example, Vasubandhu's (天親) Pure Land Treatise (凈土論) and Asanga's (無著) Rebirth Treatise (往生論) both say that women in the reward land (報土), those with incomplete faculties, and those of the two vehicles (二乘) cannot be reborn there. Also, the Amitabha Sutra (阿彌陀經) says that one cannot be reborn there with only a small amount of good roots. It also says that all of them are...

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阿鞞跋致諸大菩薩。又觀經云。上上品生得無生法忍。須臾之間遍十法界。奉事諸佛即得受記。上品中生經一七日得不退轉。經一小劫得無生忍。上品下生者經三七日其華始敷了了方聞說法音聲。經三小劫住極喜地。中品上生應時即得阿羅漢果。中品中生者經七日華開得須陀洹。逕半劫已成阿羅漢。中品下生者過七日已花開。遇二大菩薩說法。逕一小劫成阿羅漢。下品上生者經七七日花敷。經十小劫具得百法明門得入初地。下品中生者經六劫蓮花乃敷。聞二菩薩說法發無上道心。下品下生者經十二大劫蓮花乃開。聞說法已方發道心。百法明門說初地得。豈阿羅漢勝初地耶。又中品生得阿羅漢。下品始發心。即迂會者勝直往耶。又言得須陀洹等。豈由片時修故遂便得果處處皆說阿羅漢果。若練根者六十劫成。豈由小善遂超生死成利根阿羅漢。又云。作諸觀成得生西方。豈舉心已諸觀便成。若由小善便得果者。便同說假部。由福故得聖道。道不可修道不可長。觀無相等資糧加行便徒施設。又無垢稱經云。若諸菩薩行於八法。行無瘡疣方生凈土。一思于有情恒作善事不希善報。二思代有情受苦所有善根悉回施與。三思于有情其心平等心無掛礙。四思于有情摧伏憍慢敬愛如佛。五信解未聞經典無礙無謗。六於他利養無嫉妒心於

【現代漢語翻譯】現代漢語譯本阿鞞跋致（必定成佛）的諸大菩薩。又《觀經》說，上上品往生的人獲得無生法忍（對一切法不生不滅的深刻理解），在極短的時間內遍歷十法界（宇宙），供養諸佛，立即得到授記（預言未來成佛）。上品中生的人經過七天就能得到不退轉（不再退回較低境界），經過一個小劫（極長的時間單位）得到無生法忍。上品下生的人經過二十一天蓮花才開放，才清楚地聽到說法音聲，經過三個小劫住在極喜地（菩薩初地）。中品上生的人應時就能得到阿羅漢果（斷除煩惱的聖者果位）。中品中生的人經過七天蓮花開放，得到須陀洹果（入流果，初果）。經過半個劫已經成為阿羅漢。中品下生的人經過七天後蓮花開放，遇到兩位大菩薩說法，經過一個小劫成為阿羅漢。下品上生的人經過四十九天蓮花開放，經過十個小劫完全獲得百法明門（通達一切法的智慧），得以進入初地（菩薩的第一個階位）。下品中生的人經過六個劫蓮花才開放，聽到兩位菩薩說法，發起無上道心（追求成佛的決心）。下品下生的人經過十二大劫蓮花才開放，聽到說法后才發起道心。百法明門說是初地才能得到的，難道阿羅漢勝過初地嗎？又中品往生的人得到阿羅漢果，下品往生的人才開始發心，那麼繞彎路的勝過直接前往的嗎？又說得到須陀洹果等等，難道因為短暫的修行就能得到果位？處處都說阿羅漢果。如果鈍根的人六十劫才能成就，難道因為小的善行就能超越生死，成為利根的阿羅漢？又說，通過修習各種觀想成就才能往生西方極樂世界，難道舉心動念各種觀想就能成就？如果因為小的善行就能得到果位，那就和說假部（佛教部派之一，主張通過福報就能證得聖道）一樣了，因為福報的緣故得到聖道。道不可修，道不可增長，觀想無相等資糧加行就白白地設定了。又《維摩詰經》說，如果各位菩薩修行八種法，修行沒有缺陷，才能往生凈土。一是思考對有情眾生恒常做善事，不希望得到善報。二是思考代替有情眾生承受痛苦，所有的善根全部迴向給他們。三是思考對有情眾生，內心平等，心中沒有牽掛。四是思考對有情眾生，摧伏驕慢，敬愛如同佛陀。五是相信並理解未曾聽聞的經典，沒有障礙和誹謗。六是對他人的利益供養沒有嫉妒心。

【English Translation】 English version The great Bodhisattvas who are Avaivartika (those who will never regress from the path to Buddhahood). Furthermore, the Contemplation Sutra says that those born in the highest level of the highest grade attain the forbearance of the unborn dharmas (a profound understanding of the non-arising and non-ceasing of all phenomena). In an instant, they pervade the ten dharma realms (the universe), serve all Buddhas, and immediately receive predictions (of their future Buddhahood). Those born in the middle level of the highest grade attain non-retrogression after seven days and the forbearance of the unborn after one small kalpa (an extremely long unit of time). Those born in the lowest level of the highest grade have their lotus flowers begin to bloom after twenty-one days, and they clearly hear the sound of the Dharma being preached. After three small kalpas, they reside in the Land of Utmost Joy (the first stage of a Bodhisattva). Those born in the highest level of the middle grade immediately attain the Arhat fruit (the state of a saint who has eliminated all afflictions). Those born in the middle level of the middle grade have their lotus flowers bloom after seven days and attain the Srotapanna fruit (stream-enterer, the first fruit). After half a kalpa, they become Arhats. Those born in the lowest level of the middle grade have their lotus flowers bloom after seven days, encounter two great Bodhisattvas preaching the Dharma, and become Arhats after one small kalpa. Those born in the highest level of the lowest grade have their flowers bloom after forty-nine days. After ten small kalpas, they fully attain the Hundred Dharma Gates of Understanding (wisdom that penetrates all dharmas) and are able to enter the first ground (the first stage of a Bodhisattva). Those born in the middle level of the lowest grade have their lotus flowers bloom after six kalpas, hear two Bodhisattvas preaching the Dharma, and arouse the unsurpassed Bodhi mind (the determination to attain Buddhahood). Those born in the lowest level of the lowest grade have their lotus flowers bloom after twelve great kalpas, and only after hearing the Dharma being preached do they arouse the Bodhi mind. The Hundred Dharma Gates of Understanding are said to be attained in the first ground. Is an Arhat superior to the first ground? Furthermore, those born in the middle grade attain the Arhat fruit, while those born in the lowest grade only begin to arouse the mind. Is taking a roundabout route superior to going directly? Furthermore, it is said that they attain the Srotapanna fruit, etc. Is it possible to attain the fruit because of brief practice? Everywhere it is said that they attain the Arhat fruit. If those with dull faculties take sixty kalpas to achieve it, can they transcend birth and death and become Arhats with sharp faculties because of small good deeds? Furthermore, it is said that one can be born in the Western Pure Land by accomplishing various contemplations. Can various contemplations be accomplished simply by raising the mind? If one can attain the fruit because of small good deeds, then it is the same as the Sarvastivadins (a Buddhist school that advocated that one can attain the holy path through merit), attaining the holy path because of merit. The path cannot be cultivated, and the path cannot be increased. Contemplating the absence of characteristics and the accumulation of merit and practice are established in vain. Furthermore, the Vimalakirti Sutra says that if all Bodhisattvas practice the eight dharmas and practice without flaws, then they can be born in the Pure Land. First, contemplate constantly doing good deeds for sentient beings without hoping for good rewards. Second, contemplate bearing the suffering of sentient beings, dedicating all good roots to them. Third, contemplate having an equal mind towards sentient beings, with no attachments in the mind. Fourth, contemplate subduing arrogance and respecting and loving sentient beings like the Buddha. Fifth, believe and understand the scriptures that have not been heard, without hindrance or slander. Sixth, have no jealousy towards the benefits and offerings of others.

己利養不生憍慢。七調伏自心常省己過不譏他犯。八恒無放逸當尋善法精進修行菩提分法。豈生凈土者皆具八法也。又對法第十二捲雲。別時意趣者。如說若有愿生極樂世界皆得往生。意在別時。故攝大乘雲。譬如一錢而得千錢。意在別時。非唯由發願即得生。故又云。對治秘密者。一治輕佛。二治輕法。故說我于爾時曾名勝觀如來等。與彼法身等無差別。故法華經云。我成佛道以來無量無數劫等皆是。三對懈怠。故作如是言。若有愿生極樂世界皆得往生。四對治小善生喜足。故於一善根或時稱讚。為令歡喜勇猛修故。或時毀訾。五治貪行者稱讚凈土富樂莊嚴。六治慢行者稱讚諸佛或有增勝。七為除悔惱障修善法說如是言。于佛菩薩雖行輕毀。然彼眾生亦生天趣。八為除不定性于聲聞等下劣意樂說大聲聞當得作佛。又說一乘更無第二。又佛毫相如五須彌。豈凡地前能見此相。身量大小可得。初地所見。凡若能見皆為超越。又念彌陀彌勒功德無有差別。現國現身相成勝劣。但以彌勒惡處行化慈悲深故阿彌陀佛凈土化物慈悲相淺。又凈土多樂欣生者多。厭心不深。念令福少。非奇特故。惡處多苦欣生者少。厭心深重故念福多。甚希奇。故雖知佛力念亦可生。聖教不同屢生心惑。知足天宮同在此界。外道內道大乘小乘所共信

【現代漢語翻譯】現代漢語譯本不因獲得供養而生驕慢之心。七、調伏自心，經常反省自己的過失，不指責他人的過錯。八、始終不放縱懈怠，應當尋求善法，精進修行菩提分法（bodhi-paksa-dharma，證悟的輔助因素）。難道往生凈土的人都具備這八種方法嗎？此外，《對法論》（Abhidharma）第十二卷說：『別時意趣』是指，例如說『如果有愿生極樂世界（Sukhavati）的人，都能往生』，其真實意圖在於別的時間。所以《攝大乘論》（Mahāyānasaṃgraha）說：『譬如用一文錢而得到千文錢』，其真實意圖在於別的時間。並非僅僅因為發願就能往生。所以又說：『對治秘密』是指：一、對治輕視佛（Buddha）。二、對治輕視法（Dharma）。所以說『我于爾時曾名勝觀如來』等等，與他們的法身（Dharmakāya）等沒有差別。所以《法華經》（Lotus Sutra）說：『我成佛道以來，無量無數劫』等等都是如此。三、對治懈怠。所以這樣說：『如果有愿生極樂世界的人，都能往生。』四、對治因小善而生喜足。所以對於一個善根（kusala-mula）有時稱讚，爲了使人歡喜勇猛地修行；有時則加以貶低。五、對治貪慾之人，稱讚凈土（Buddha-ksetra）的富饒快樂和莊嚴。六、對治傲慢之人，稱讚諸佛（Buddhas），或者說有些佛更加殊勝。七、爲了消除因悔恨惱怒而障礙修習善法，所以說這樣的話：『對於佛菩薩（Bodhisattva），即使行為輕慢譭謗，然而那些眾生也能生到天道。』八、爲了消除對聲聞（Śrāvaka）等不定性者的下劣意樂，所以說大聲聞將來能夠成佛。又說一乘（ekayana），更沒有第二乘。此外，佛（Buddha）的眉間白毫相（urna-kesa）如同五座須彌山（Mount Sumeru）。難道凡夫地之前的人能夠見到這種相？身量的大小是可以被初地菩薩所見到的。凡夫如果能夠見到，都是因為超越了常理。此外，唸誦阿彌陀佛（Amitābha）和彌勒佛（Maitreya）的功德沒有差別。顯現的國土和身相有殊勝和低劣的差別，只是因為彌勒佛在惡劣的地方行教化，慈悲心深厚，而阿彌陀佛在凈土教化眾生，慈悲心相對較淺。此外，凈土中快樂多，欣喜往生的人多，厭離心不深，所以唸佛的福報較少，不是特別稀奇。在惡劣的地方痛苦多，欣喜往生的人少，厭離心深重，所以唸佛的福報多，非常稀奇。所以即使知道佛力（Buddha-power）加持，唸佛也可以往生，但聖教的說法不同，常常讓人產生疑惑。知足天宮（Tusita Heaven）也在此界。外道（tirthika）、內道（Buddhism）、大乘（Mahayana）、小乘（Hinayana）都共同相信。

【English Translation】 English version Not generating arrogance due to receiving offerings. Seven, subdue one's own mind, constantly reflect on one's own faults, and not criticize the faults of others. Eight, always be without negligence, one should seek good dharmas, diligently cultivate the factors of enlightenment (bodhi-paksa-dharma). Do all those who are born in the Pure Land possess these eight methods? Furthermore, the twelfth volume of the Abhidharma states: 'Different Time Intention' refers to, for example, saying 'If there are those who wish to be born in the Land of Ultimate Bliss (Sukhavati), they will all be able to be born there,' its true intention lies in a different time. Therefore, the Mahāyānasaṃgraha says: 'It is like using one coin to obtain a thousand coins,' its true intention lies in a different time. It is not that one can be born there merely by making a vow. Therefore, it also says: 'Antidote Secrets' refers to: One, counteracting the belittling of the Buddha (Buddha). Two, counteracting the belittling of the Dharma (Dharma). Therefore, it is said 'I was once named Victorious Vision Tathagata' and so on, there is no difference from their Dharmakāya (Dharmakāya). Therefore, the Lotus Sutra says: 'Since I attained Buddhahood, countless kalpas' and so on are all like this. Three, counteracting laziness. Therefore, it is said: 'If there are those who wish to be born in the Land of Ultimate Bliss, they will all be able to be born there.' Four, counteracting contentment with small good deeds. Therefore, for a single root of good (kusala-mula), it is sometimes praised, in order to make people happy and courageous in cultivation; sometimes it is denigrated. Five, for those who are greedy, praise the richness, happiness, and adornment of the Pure Land (Buddha-ksetra). Six, for those who are arrogant, praise the Buddhas (Buddhas), or say that some Buddhas are more supreme. Seven, in order to eliminate the obstruction to cultivating good dharmas caused by regret and anger, these words are spoken: 'Even if one acts with contempt and slander towards the Buddhas and Bodhisattvas (Bodhisattva), those beings can still be born in the heavens.' Eight, in order to eliminate the inferior intention of those who are uncertain, such as the Śrāvakass (Śrāvakass), it is said that the great Śrāvakass will be able to become Buddhas in the future. It is also said that there is only one vehicle (ekayana), and there is no second vehicle. Furthermore, the urna-kesa (urna-kesa) of the Buddha (Buddha) is like five Mount Sumerus (Mount Sumeru). How could those before the stage of ordinary beings be able to see this mark? The size of the body can be seen by Bodhisattvas of the first ground. If ordinary beings are able to see it, it is because they have transcended the ordinary. Furthermore, there is no difference in the merits of reciting Amitābha (Amitābha) and Maitreya (Maitreya). The manifested lands and bodies have differences in superiority and inferiority, it is only because Maitreya teaches in evil places, and his compassion is deep, while Amitābha teaches beings in the Pure Land, and his compassion is relatively shallow. Furthermore, there is more happiness in the Pure Land, and more people are happy to be born there, and their aversion is not deep, so the merit of reciting the Buddha is less, and it is not particularly rare. There is more suffering in evil places, and fewer people are happy to be born there, and their aversion is deep, so the merit of reciting the Buddha is more, and it is very rare. Therefore, even if one knows that one can be born there through the power of the Buddha (Buddha-power), but the teachings of the scriptures are different, which often causes people to have doubts. The Tusita Heaven (Tusita Heaven) is also in this realm. The tirthikas (tirthika), Buddhism (Buddhism), Mahayana (Mahayana), and Hinayana (Hinayana) all believe in it.

許。既是化身決定得生。由此經文四眾行六事法。八部聞名嘆喜。造諸惡業懺悔歸依修十事行。回愿生彼一切皆得。菩薩處胎經第二捲雲。彌勒初會九十六億受我五戒者。次九十四億受持三歸者。后九十二億一稱佛名者。故知微善迴向皆是往產生佛。經中說由十一業來生我所。一謂讀誦分別決定修多羅毗尼阿毗曇。為他演說讚歎義味不生嫉妒。教於他人令得受持修諸功德。來至我所。乃至第十一或有恩愛別離朋黨諍訟極大苦惱。以方便力令得和解。修此功德來至我所。故知不由唯修勝業方始得生。諸教共同必無異說。或有釋言。生西方者決定不退。生兜率者或可有退。故不願生。理亦不然。此經亦言。諸有敬禮彌勒如來。聞名稱名暫睹豪光。下至聽聞彌勒所說一句法義歸依。生彼定不退于無上正覺。無量劫罪皆盡消滅。無量善法運運生長。故見彌勒得生彼所。雖有天女種種侍衛。或佛菩薩所化為。或實天女彼聞能說不退之法。厭欲過患必無退轉。佛力所加心生決定。豈由欲界即皆退耶。位至不退處處皆不退。未至不退彼何必不退。且上聖上賢皆修此業。西域記說。西方即有無著天親師子覺等菩薩。高僧傳說。此方亦有彌天釋道安廬山慧遠慧持等。近親所見。大唐即有三藏和尚文備神泰法師等。皆修彼業兼有上生靈感。

或有身在現相。或有將終現相。或有生后現相。人所共知。具如別傳。西方勝處人所樂生。此土穢方誰能愿住。但以經論明證賢聖同修。背苦求樂誠非上士故。無量壽經下捲雲。閻浮提一日一夜受持齋戒。勝無量壽國百年修善。以彼佛國無有惡故。又維摩經云。閻浮提修道一日一夜。過諸佛土百千大劫。良以此世界中有十勝事。謂以佈施攝貧窮等。厭苦心深有苦可拔。西方凈土便無是事。處穢方而修凈行。寔聖者之利他。居凈域而嚴凈因。非上士之弘濟。愿於盲暗世界為作燈明。邪見眾中安立正道。但業行殘缺愿往西方。萬一不生。恐成自誤。故當己行應修此業。

第五問答料簡者。依上生。下文優波離問云。此阿逸多具凡夫身未斷諸漏。雖復出家不修禪定不斷煩惱等。明知此等皆小乘經。大乘菩薩無是義故。今依上生。初列跋陀波羅文殊師利諸菩薩等。后陳化佛說陀羅尼。佛以一音聲說百億陀羅尼門。復言。身圓光中有首楞嚴三昧。又云。令五百億天子不退于阿耨多羅三藐三菩提等。明知是等皆大乘經。小乘經中無是事故。由是古德或說。此經為小乘。從阿含離出說。慈氏佛猶是凡夫身故。或說。此經為大乘。說初列菩薩眾等。復非阿含中出。有云。依大智度論云。小乘經初唯列聲聞。大乘經初備兼菩薩。今

【現代漢語翻譯】現代漢語譯本：或者有人在活著的時候顯現瑞相，或者有人在臨終時顯現瑞相，或者有人在死後顯現瑞相，這些都是人們普遍知道的，詳細情況記載在其他傳記中。西方極樂世界是人們樂於往生的地方，這個世界的污穢之處，誰願意居住呢？但是根據經論的明確證明，賢人和聖人都在這個世界修行，背離痛苦而追求快樂，實在不是上等修行人的作為。《無量壽經》下卷說：『在閻浮提（Jambudvipa，指我們所居住的這個世界）一日一夜受持齋戒，勝過在無量壽國（指阿彌陀佛的凈土）百年修善。』因為那個佛國沒有罪惡。又《維摩詰經》說：『在閻浮提修道一日一夜，超過其他佛土百千大劫。』這是因為這個世界有十種殊勝之處，比如用佈施來攝受貧窮的人等等，厭惡痛苦的心很深，有痛苦可以拔除，西方凈土就沒有這些事。身處污穢的地方而修清凈的行為，實在是聖者利益他人的行為；居住在清凈的區域而積累清凈的因，不是上等修行人弘揚救濟的行為。愿在盲暗的世界裡做一盞明燈，在邪見的眾生中安立正道。但是如果業行還有欠缺，卻希望往生西方，萬一不能往生，恐怕會耽誤自己。所以應當在自己所修的行業中也修習往生西方的行業。第五個問答是關於選擇依據的簡別。依據《上生經》，下文優波離（Upali，佛陀十大弟子之一，持戒第一）問道：『這位阿逸多（Ajita，即彌勒菩薩的梵文名）具有凡夫之身，沒有斷除各種煩惱，即使出家也不修習禪定，不斷除煩惱等等。』這明確說明這些都是小乘經典，大乘菩薩沒有這樣的說法。現在依據《上生經》，首先列舉了跋陀波羅（Bhadra-pala）、文殊師利（Manjusri）等各位菩薩，然後陳述化佛宣說陀羅尼（dharani，總持，咒語）。佛以一個音聲宣說百億陀羅尼門，又說：『身圓光中有首楞嚴三昧（Surangama-samadhi，一種甚深的禪定）。』又說：『令五百億天子不退轉于阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。』這明確說明這些都是大乘經典，小乘經典中沒有這樣的說法。因此，古代的德行高尚的人或者說，這部經是小乘經典，是從阿含經（Agama，原始佛教經典）中分離出來說的，因為慈氏佛（Maitreya，即彌勒菩薩）還是凡夫之身。或者說，這部經是大乘經典，因為經中首先列舉了菩薩眾等等，而且不是從阿含經中出來的。有人說，依據《大智度論》的說法，小乘經典開始只列舉聲聞（sravaka，聽聞佛法而修行的弟子），大乘經典開始兼顧菩薩，現在……

【English Translation】 English version: Some may exhibit auspicious signs while alive, others at the time of death, and still others after death. These are commonly known, and detailed accounts can be found in other biographies. The Western Pure Land is a place people are happy to be reborn into, but who would want to reside in this world's defilements? However, according to the clear evidence in scriptures and treatises, both the virtuous and the sages cultivate here, turning away from suffering to seek happiness is truly not the conduct of a superior practitioner. The lower scroll of the Infinite Life Sutra states: 'Observing the precepts for one day and one night in Jambudvipa (the world we live in) surpasses cultivating goodness for a hundred years in the Land of Infinite Life (referring to Amitabha Buddha's Pure Land).' This is because that Buddha-land is free from evil. Furthermore, the Vimalakirti Sutra says: 'Cultivating the Way for one day and one night in Jambudvipa surpasses hundreds of thousands of great kalpas in other Buddha-lands.' This is because this world has ten superior qualities, such as using generosity to embrace the poor, and so on. The mind that detests suffering is deep, and there is suffering that can be eradicated, which is not the case in the Western Pure Land. To cultivate pure conduct while dwelling in a defiled place is truly the altruistic act of a sage; to accumulate pure causes while residing in a pure realm is not the magnanimous act of a superior practitioner. May we be a lamp in a world of blindness and darkness, and establish the right path among those with wrong views. However, if one's karmic actions are still incomplete, yet one hopes to be reborn in the West, one might fail to be reborn and end up harming oneself. Therefore, one should also cultivate the practice of rebirth in the West alongside one's own practice. The fifth question and answer concerns the discernment of the basis for reliance. According to the Sutra of Maitreya's Rebirth Above, Upali (one of the ten great disciples of the Buddha, foremost in upholding the precepts) asks in the following text: 'This Ajita (the Sanskrit name for Maitreya Bodhisattva) possesses the body of an ordinary person, has not severed all outflows, and even though he has left home, he does not cultivate dhyana (meditation) and does not sever afflictions, and so on.' This clearly indicates that these are all Hinayana (Small Vehicle) scriptures, as such statements are not found in Mahayana (Great Vehicle) teachings. Now, according to the Sutra of Maitreya's Rebirth Above, it first lists Bodhisattvas such as Bhadra-pala and Manjusri, and then describes the transformation body of the Buddha proclaiming dharanis (mantras). The Buddha proclaims hundreds of billions of dharani gates with a single voice, and also says: 'Within the halo of his body is the Surangama-samadhi (a profound state of meditation).' It also says: 'Causing five hundred billion devas (heavenly beings) to not regress from anuttara-samyak-sambodhi (unsurpassed perfect enlightenment).' This clearly indicates that these are all Mahayana scriptures, as such events are not found in Hinayana scriptures. Therefore, ancient virtuous ones have said that this sutra is a Hinayana scripture, separated from the Agamas (early Buddhist scriptures), because Maitreya Buddha is still an ordinary person. Others have said that this sutra is a Mahayana scripture, because it first lists the assembly of Bodhisattvas, and it is not from the Agamas. Some say that according to the Mahaprajnaparamita Sastra, Hinayana scriptures initially only list sravakas (disciples who hear the Buddha's teachings and practice), while Mahayana scriptures include both Bodhisattvas from the beginning, now...

上生經初既列聲聞菩薩。明知大乘經。下生雖略亦大乘雲。大卷成佛經中。三會說法皆有得證聲聞獨覺發于無上正等覺心。故知並大乘。其優婆離身處小位所解局跡。以己所知輒為此問。豈慈氏位次為彼所知。故定大乘。如金剛般若唯列聲聞。豈非大乘。此上生經並彌勒受決及一切智光經等皆晉代安陽只譯。下生經中大卷有如是我聞者。晉時竺法護所翻。小卷云大智舍利弗無如是我聞者。是晉時羅什所譯。古人解云。小卷者阿含中出。大者別坐所說。又解。翻者有異其實一本。今大師云。大者有三分無結集本。其小卷無序分者是略。偈頌即二藏中菩薩藏攝非聲聞也。問彌勒釋迦誰初發意今者成道前後乃然。答佛藏經云。彌勒發心先四十劫釋迦方發心。佛本行經第一卷云。昔有如來號曰善思。彌勒菩薩于彼佛所最初發心。在於我前四十餘劫。然後我發無上道心。有佛名示誨幢如來。我于彼國作轉輪王名曰罕弓。初發道心。此中皆說后時發心。彌勒發心因彌勒佛。釋迦發心因釋迦佛。故彼非初。但以捨身苦行修業不同。所以彌勒成道終后。問如賢劫經明超劫事。佛本行經第三卷發心供養品云。昔有佛出世號曰弗沙。彼佛在雜寶窟。我見彼佛心生歡喜。合十指掌翹於一足。七日七夜讚歎彼佛。佛言。是人過九十四劫當得作佛

【現代漢語翻譯】現代漢語譯本《上生經》（彌勒菩薩上生兜率天經）一開始就列出了聲聞（聽聞佛法而悟道者）和菩薩（立志普度眾生者），這清楚地表明這是一部大乘（Mahayana，普度眾生）經典。《下生經》（彌勒菩薩下生經）雖然簡略，但也屬於大乘經典。在《大卷成佛經》中，三次說法都有聲聞、獨覺（Pratyekabuddha，不依師教，自行悟道者）證得果位，並生起無上正等覺心（Anuttara-samyak-sambodhi-citta，追求最高智慧的心）。因此可知，《下生經》也是大乘經典。優婆離（Upali，佛陀十大弟子之一，持戒第一）身處小乘（Hinayana，注重自身解脫）的地位，他的理解有所侷限。他根據自己所知來提出這個問題，難道慈氏菩薩（Maitreya，彌勒菩薩的別稱）的位次是他所能瞭解的嗎？因此可以斷定《下生經》是大乘經典。例如，《金剛般若經》（Vajracchedika Prajna Paramita Sutra）只列出了聲聞，難道它就不是大乘經典了嗎？這部《上生經》以及《彌勒受決經》（Maitreya-vyakarana）和《一切智光經》（Sarvajna-prabha Sutra）等，都是晉代安陽（An Yang）只（Zhi）所翻譯的。《下生經》中的《大卷》有『如是我聞』（Evam maya srutam，證明佛經真實性的開場白），是晉代竺法護（Dharmaraksa）所翻譯的。《小卷》說『大智舍利弗（Sariputra，佛陀十大弟子之一，智慧第一）無如是我聞』，是晉代鳩摩羅什（Kumarajiva）所翻譯的。古人解釋說，《小卷》是從阿含經（Agama，原始佛教經典）中摘錄出來的，《大卷》是別處所說的。另一種解釋是，翻譯者不同，但實際上是同一部經典。現在大師說，《大卷》有三分，沒有結集本（Samgiti，佛經的編纂）。《小卷》沒有序分（Nidana，佛經的序言），是因為它被省略了。其中的偈頌屬於二藏（Pitaka，佛教經典的總稱）中的菩薩藏（Bodhisattva Pitaka），而不是聲聞藏（Sravaka Pitaka）。問：彌勒（Maitreya）和釋迦（Sakyamuni）誰先發菩提心（Bodhi-citta，追求覺悟的心）？現在成道（Attainment of Buddhahood）的先後順序卻是相反的，這是為什麼呢？答：《佛藏經》（Buddha-pitaka Sutra）說，彌勒發菩提心比釋迦早四十劫（Kalpa，時間單位）。《佛本行經》（Abhinişkramana Sutra）第一卷說，過去有一位如來（Tathagata，佛的稱號）名為善思（Su-smrti）。彌勒菩薩在那位佛所最初發菩提心，比我早四十餘劫，然後我才發無上道心（Anuttara-citta，追求最高真理的心）。有一位佛名為示誨幢如來（Darsana-dhvaja Tathagata）。我在那個國家做轉輪王（Chakravartin，擁有統治世界的理想國王）名叫罕弓（Han Gong），最初發道心（Citta，追求真理的心）。這裡都說釋迦后發菩提心。彌勒發菩提心是因為彌勒佛（Maitreya Buddha），釋迦發菩提心是因為釋迦佛（Sakyamuni Buddha）。所以他們都不是最初發菩提心者。只是因為捨身（Sacrifice of body）、苦行（Ascetic practices）、修業（Cultivation of karma）不同，所以彌勒成道在最後。問：如《賢劫經》（Bhadrakalpika Sutra）說明了超越劫數的事情。《佛本行經》第三卷發心供養品說，過去有佛出世，號曰弗沙（Pusya）。那位佛在雜寶窟（Cave of various treasures）。我見到那位佛，心生歡喜，合十指掌，翹於一足，七日七夜讚歎那位佛。佛說：『這個人過九十四劫，當得作佛。』

【English Translation】 English version The Shang Sheng Jing (Maitreya Bodhisattva's Sutra on Rebirth in Tushita Heaven) initially lists Sravakas (those who attain enlightenment by hearing the Buddha's teachings) and Bodhisattvas (those who aspire to liberate all beings), clearly indicating that it is a Mahayana (Great Vehicle, universal salvation) scripture. The Xia Sheng Jing (Maitreya Bodhisattva's Sutra on Descent) although brief, also belongs to the Mahayana tradition. In the Da Juan Cheng Fo Jing (Great Scroll Sutra on Attaining Buddhahood), the three Dharma talks all include Sravakas and Pratyekabuddhas (those who attain enlightenment independently without a teacher) attaining fruition and generating the Anuttara-samyak-sambodhi-citta (the mind of supreme perfect enlightenment). Therefore, it can be known that the Xia Sheng Jing is also Mahayana. Upali (one of the Buddha's ten great disciples, foremost in upholding the precepts), being in the position of the Hinayana (Small Vehicle, focusing on individual liberation), has limited understanding. He raises this question based on his own knowledge. Could it be that Maitreya Bodhisattva's (another name for Maitreya Bodhisattva) position is something he can comprehend? Therefore, it can be determined that the Xia Sheng Jing is a Mahayana scripture. For example, the Vajracchedika Prajna Paramita Sutra (Diamond Sutra) only lists Sravakas, does that mean it is not a Mahayana scripture? This Shang Sheng Jing, as well as the Maitreya-vyakarana (Maitreya's Prophecy Sutra) and the Sarvajna-prabha Sutra (All-Knowing Light Sutra), were all translated by Zhi (Only) in Anyang (An Yang) during the Jin Dynasty. The Da Juan (Great Scroll) of the Xia Sheng Jing contains 'Evam maya srutam' (Thus have I heard, an opening phrase verifying the authenticity of the sutra), which was translated by Dharmaraksa during the Jin Dynasty. The Xiao Juan (Small Scroll) says 'The wise Sariputra (one of the Buddha's ten great disciples, foremost in wisdom) does not have 'Evam maya srutam',' which was translated by Kumarajiva during the Jin Dynasty. Ancient people explained that the Xiao Juan was extracted from the Agamas (original Buddhist scriptures), while the Da Juan was spoken elsewhere. Another explanation is that the translators are different, but in reality, it is the same scripture. Now, the master says that the Da Juan has three parts and no compiled version (Samgiti, the compilation of Buddhist scriptures). The Xiao Juan does not have a Nidana (introduction to the sutra) because it was omitted. The verses within belong to the Bodhisattva Pitaka (Bodhisattva Collection) of the two Pitakas (collections of Buddhist scriptures), not the Sravaka Pitaka (Sravaka Collection). Question: Who first generated the Bodhi-citta (the mind of enlightenment), Maitreya (Maitreya) or Sakyamuni (Sakyamuni)? Why is the order of their attainment of Buddhahood (Attainment of Buddhahood) reversed? Answer: The Buddha-pitaka Sutra (Buddha-pitaka Sutra) says that Maitreya generated the Bodhi-citta forty kalpas (a unit of time) earlier than Sakyamuni. The first volume of the Abhinişkramana Sutra (Sutra of Renunciation) says that in the past, there was a Tathagata (title of a Buddha) named Su-smrti (Good Memory). Maitreya Bodhisattva first generated the Bodhi-citta at that Buddha's place, more than forty kalpas before me, and then I generated the Anuttara-citta (the mind of supreme truth). There was a Buddha named Darsana-dhvaja Tathagata (Banner of Guidance Tathagata). In that country, I was a Chakravartin (ideal world-ruling king) named Han Gong, and I first generated the Citta (mind of truth). Here, it is said that Sakyamuni generated the Bodhi-citta later. Maitreya generated the Bodhi-citta because of Maitreya Buddha, and Sakyamuni generated the Bodhi-citta because of Sakyamuni Buddha. Therefore, neither of them was the first to generate the Bodhi-citta. It is only because their sacrifice of body (Sacrifice of body), ascetic practices (Ascetic practices), and cultivation of karma (Cultivation of karma) are different that Maitreya attains Buddhahood last. Question: As the Bhadrakalpika Sutra (Sutra of the Fortunate Aeon) explains matters surpassing kalpas. The chapter on offering with the mind of aspiration in the third volume of the Abhinişkramana Sutra says that in the past, a Buddha appeared in the world named Pusya. That Buddha was in the Cave of various treasures (Cave of various treasures). When I saw that Buddha, my heart was filled with joy, I joined my palms together, stood on one foot, and praised that Buddha for seven days and seven nights. The Buddha said, 'This person will become a Buddha after ninety-four kalpas.'

見真理。佛言。是人過九十三劫當得作佛。毗婆尸佛言。是人過九十一劫當得作佛。佛地論亦說。釋迦超九劫。因事弗沙翹足而嘆。說超九劫即百劫中修相好時。故經多言過去九十一劫有毗婆尸佛。不說百劫。其九十一劫初有毗婆尸。故多作此說。涅槃等言。雪山菩薩為半頌捨身超十二劫。金光明經薩埵王子投身飼虎超十一劫。摩納仙人布發掩泥超於八劫。菩薩地言。菩薩修行有超水火及日月劫。無超阿僧祇。彼所言超何時超也。答雖無正文理準應爾。翹足超九百劫中超。余說超者阿僧祇內。不爾何位更得說超。問諸天勝所經說。無邊一生菩薩何獨知足。答知欲樂之足易可厭成故。菩薩處中勸化易故。上界欣掉既重。惡趣戚行極深。既無佛現。余處不如知足。三際諸佛皆同住故。依智度論。往生品說。兜率天眾利根結薄。一生補處常住其中。自下三天結深心亂。自上二天結厚根鈍。所以不住。不言他方來者。恐生疑謗。句化生故。不住人中後生作佛。非應機宜欣不深故。問十王果報應為第四禪主。何故一生所繫居知足也。五地菩薩定處何天。答據因克果應為第四禪主。符下行化故舍而居知足。五地克果位處知足之天。修行不定處一方。何必要居兜率。一生住此。五地化游亦不爽也。但說菩薩應受十位。非諸菩薩皆定受

【現代漢語翻譯】現代漢語譯本見真理。佛說：『這個人經過九十三劫當能成佛。』毗婆尸佛（Vipashyi Buddha，過去七佛之一）說：『這個人經過九十一劫當能成佛。』《佛地論》也說，釋迦（釋迦牟尼佛）超越九劫。因為弗沙（Phussa Buddha，過去佛之一）翹足讚歎，說超越九劫，即在一百劫中修習相好之時。所以經典多說過去九十一劫有毗婆尸佛，而不說一百劫。因為九十一劫之初有毗婆尸佛，所以多作此說。《涅槃經》等說，雪山菩薩爲了半偈捨身，超越十二劫。《金光明經》說，薩埵（Sattva）王子投身飼虎，超越十一劫。摩納（Manava）仙人鋪發掩泥，超越八劫。《菩薩地持經》說，菩薩修行有超越水火及日月劫，沒有超越阿僧祇（asamkhya，無數）劫。他們所說的超越，是什麼時候超越呢？回答是，雖然沒有正文，但按道理應該如此。翹足超越九百劫中超越，其餘所說超越者，在阿僧祇內。不然，什麼地位更可以說超越？問：諸天勝所經說，無邊一生菩薩，為何唯獨知足（Tushita，兜率天）？答：知道欲樂的滿足容易厭倦，所以菩薩處在中間，勸化容易。上界欣樂掉舉既重，惡趣戚行極深，既無佛現，其餘處不如知足。三際諸佛都同樣安住，所以依據《智度論》往生品說，兜率天眾利根結薄，一生補處常住其中。自下三天結深心亂，自上二天結厚根鈍，所以不住。不言他方來者，恐怕產生疑謗，句化生故。不住人中後生作佛，非應機宜欣不深故。問：十王果報應為第四禪主，為何一生所繫居知足天？五地菩薩定處何天？答：根據因克果，應為第四禪主。符合下行化，所以捨棄而居知足天。五地克果位處知足之天。修行不定處一方，何必要居兜率？一生住此。五地化游也不違背。但說菩薩應受十位，並非諸菩薩都一定受。

【English Translation】 English version Seeing the truth. The Buddha said, 'This person will become a Buddha after ninety-three kalpas (aeons).' Vipashyi Buddha (one of the past seven Buddhas) said, 'This person will become a Buddha after ninety-one kalpas.' The Buddhabhumi Sutra also says that Shakya (Shakyamuni Buddha) surpassed nine kalpas. Because Phussa Buddha (one of the past Buddhas) praised with raised foot, saying surpassing nine kalpas, that is, during the hundred kalpas of cultivating the marks and qualities. Therefore, the scriptures often say that ninety-one kalpas ago there was Vipashyi Buddha, and do not say one hundred kalpas. Because Vipashyi Buddha was at the beginning of the ninety-one kalpas, this is often said. The Nirvana Sutra and others say that the Snow Mountain Bodhisattva gave up his body for half a verse, surpassing twelve kalpas. The Golden Light Sutra says that Prince Sattva (a Bodhisattva) threw himself to feed the tiger, surpassing eleven kalpas. The Manava (a sage) Immortal spread his hair to cover the mud, surpassing eight kalpas. The Bodhisattvabhumi Sutra says that the Bodhisattva's practice surpasses the kalpas of water, fire, sun, and moon, but does not surpass asamkhya (innumerable) kalpas. When do they surpass what they are talking about? The answer is, although there is no explicit text, it should be so according to reason. Surpassing in the nine hundred kalpas of raising the foot, the rest of what is said to be surpassing is within asamkhya. Otherwise, what position can be said to be surpassing? Question: The Devatavishesha Sutra says that the boundless one-life Bodhisattva, why only Tushita (Tushita Heaven)? Answer: Knowing that the satisfaction of desires is easy to be tired of, so the Bodhisattva is in the middle, and it is easy to persuade. The joy and agitation of the upper realms are heavy, and the sorrowful actions of the evil realms are extremely deep. Since there is no Buddha appearing, the other places are not as good as Tushita. The Buddhas of the three times all dwell in the same way, so according to the Mahaprajnaparamita Shastra, the chapter on rebirth says that the beings of Tushita Heaven have sharp roots and thin bonds, and the one-life Bodhisattva always dwells in it. The three heavens below have deep bonds and confused minds, and the two heavens above have thick roots and dullness, so they do not dwell. Not saying those who come from other places, for fear of generating doubts and slanders, because of the sentence of transformation. Not dwelling in the human world and being born as a Buddha later, it is not appropriate for the opportunity to be happy and not deep enough. Question: The retribution of the Ten Kings should be the lord of the Fourth Dhyana Heaven, why does the one-life Bodhisattva dwell in Tushita Heaven? Where is the fixed place for the Bodhisattva of the Fifth Ground? Answer: According to the cause and effect, it should be the lord of the Fourth Dhyana Heaven. In accordance with the lower practice of transformation, so he abandons it and dwells in Tushita Heaven. The Fifth Ground's fruition position is in Tushita Heaven. The practice is not fixed in one place, why must one dwell in Tushita? Living here for one life. The Fifth Ground's transformation and travel are also not contrary. But it is said that the Bodhisattva should receive ten positions, not that all Bodhisattvas must receive them.

之。舍位修行隨利生故。問何故釋迦劫減百歲出世。彌勒劫增出世。答釋迦愿于惡劫教化行苦行等。並異彌勒。彌勒愿好時教化。所以不說超劫。又釋迦眾生遭苦發心。樂即退敗。彌勒眾生樂即發心。苦即退敗。如聞俱胝耳樂妙樂具故。所以不同見。惡時出厭心深故。樂時出者欣心勝故。問何故釋迦剎帝利姓。彌勒菩薩婆羅門種。答釋迦出自惡時眾樂於富貴。彌勒出自好時眾生樂於凈行。由斯二佛生姓不同。問長阿含經云。毗婆尸佛人壽八萬歲時出世。尸棄佛人壽七萬歲時出。毗舍浮佛人壽六萬歲時出。拘留孫佛人壽四萬歲時出。拘那含牟尼佛人壽三萬歲時出。迦葉佛人壽二萬歲時出。釋迦一百歲時出。彌勒佛人壽八萬歲時出世。豈前三佛同住劫耶。答五濁經明。賢劫前四佛同出第九住劫。或云。住劫中初五劫無佛。阿含經說佛出世時人壽長短。不說同劫。亦不相違。

如是我聞。

贊曰。今此經中總有三分。初從如是下至合掌住立佛前。說經因起分。次爾時優婆離下至若他觀者名為邪觀。是發請廣說。爾後爾時尊者阿難下至禮佛而退。是聞名喜行分。神光炬燭驚集有緣。舌相舒耀總持方演。慈氏應時獨悟請記佛前。釋迦為益當來因斯記別。故名說經因起分也。婆離見悕記相。復念往昔佛言。所以發言申

請。世尊為其廣說。故名發請廣說分。陳事既周時眾獲益。將冀流通後代。慶喜問其經名。聞法者積喜于胸懷。愛道者奉言以行學。故名聞名喜行分。初分之中復分為二。一說經通所因。如是我聞等諸經通有故。二說經別所緣。爾時世尊出廣長舌下是此經別有故。或初名證信序。委證此經破疑生信故。后名發起序。顯發此經起之所由。今隨義增各標別稱。不爾信起豈不通耶。若依古師通序有六。今依佛地通序有五。一為令生信總顯己聞言如是我聞。二說者聽者共相會遇時分無別故名一時。三法必有主。欲顯主尊法必勝益。故須稱佛四說必依處。在舍衛國祇樹給孤獨園。化身所居非報土也。五教所被機放光召集根宜聞。故阿難請其四事佛遣致其通。由世尊為斷眾疑。慶喜又陳別序。俱承佛教並利玄宗。觀教釋文何容一準。佛地論說。如是之言依四義轉。一依譬喻如。有說言。如是富貴如毗沙門。如是所傳所聞之法如佛所說。定無有異。定為利樂方便之因。或當所說如是。文句如我昔聞。二依教誨如。有說言。汝當如是讀誦經典。此中如是遠則佛之教誨。近即傳法者之教誨也。或告時眾。如是當聽我昔所聞。三依問答。謂有問言。汝當所說昔定聞耶。故此答言。如是我聞。四依許可如。有說言。我當爲汝如是而思如是而為

【現代漢語翻譯】現代漢語譯本：於是，世尊為他們廣泛地解說，因此這一部分被稱為『發請廣說分』。陳述事情完畢后，聽眾都獲得了益處，爲了使佛法流傳到後代，阿難（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）詢問這部經的名稱。聽聞佛法的人心中充滿了喜悅，喜愛佛道的人奉行佛的教誨並學習，因此這一部分被稱為『聞名喜行分』。最初的部分又可以分為兩個部分：一是說明經文普遍的原因，例如『如是我聞』等是所有經文通用的；二是說明經文特別的因緣，例如『爾時世尊出廣長舌』以下是這部經特別具有的。或者，最初的部分叫做『證信序』，詳細地證明這部經，破除疑惑，產生信心；後面的部分叫做『發起序』，顯示這部經產生的緣由。現在根據意義增加，各自標上不同的名稱。不然的話，產生信心難道不是通用的嗎？如果按照古代的說法，通序有六種，現在按照《佛地論》的說法，通序有五種：一是為使眾生生起信心，總的顯示自己是聽聞而來的，說『如是我聞』。二是說明說法者和聽法者共同相遇的時間，沒有差別，所以叫做『一時』。三是佛法必定有主，想要顯示主尊，佛法必定殊勝有益，所以必須稱『佛』。四是說法必定依據處所，在舍衛國（Sravasti，古印度城市）祇樹給孤獨園（Jetavana Anathapindika-arama，佛陀常駐的精舍）。這是佛的化身所居住的地方，不是報身土。五是教法所覆蓋的根機，放出光明召集適合聽聞的人，所以阿難（Ananda）請求四件事，佛陀派遣傳達這些通用的內容。由於世尊爲了斷除大眾的疑惑，阿難（Ananda）又陳述了特別的序言，都承蒙佛的教誨，並且有利於玄妙的宗旨。觀察教義解釋經文，怎麼能用一個標準呢？《佛地論》說，『如是』這兩個字依據四種意義而轉變：一是依據譬喻，例如，有人說：『像這樣的富貴，就像毗沙門天王（Vaisravana，佛教護法神）一樣。』像這樣所傳所聞的佛法，就像佛所說的一樣，一定沒有差異，一定是利益安樂的方便之因。或者，當所說的『如是』，文句就像我過去聽聞的一樣。二是依據教誨，例如，有人說：『你應當像這樣讀誦經典。』這裡『如是』，從遠處來說是佛的教誨，從近處來說是傳法者的教誨。或者告訴聽眾，像這樣應當聽我過去所聽聞的。三是依據問答，假設有人問：『你將要說的，過去一定聽聞過嗎？』所以回答說：『如是我聞』。四是依據許可，例如，有人說：『我應當為你像這樣思考，像這樣去做。』

【English Translation】 English version: Then, the World-Honored One extensively explained it to them, hence this section is called 'Section on Requesting and Extensive Explanation'. After the matters were stated, the assembly benefited. Wishing to circulate the teachings to future generations, Ananda (one of the Buddha's ten principal disciples, known for his exceptional memory) asked for the name of the sutra. Those who heard the Dharma were filled with joy, and those who loved the Way followed the teachings and studied, hence this section is called 'Section on Hearing the Name, Rejoicing, and Practicing'. The initial section can be further divided into two parts: one explains the common causes of the sutra, such as 'Thus have I heard,' which is common to all sutras; the other explains the specific conditions of the sutra, such as 'At that time, the World-Honored One extended his broad and long tongue,' which is unique to this sutra. Alternatively, the initial section is called 'Introduction of Verification and Faith,' which thoroughly verifies the sutra, dispels doubts, and generates faith; the latter section is called 'Introduction of Initiation,' which reveals the origin of the sutra. Now, according to the meaning, different names are added to each. Otherwise, wouldn't the generation of faith be common to all? If according to the ancient teachers, there are six common introductions; now, according to the Yogacarabhumi-sastra, there are five common introductions: first, to inspire faith in sentient beings, generally showing that it was heard, saying 'Thus have I heard'. Second, stating that the speaker and the listeners met at the same time, without distinction, hence it is called 'At one time'. Third, the Dharma must have a master; wanting to show the master's honor and that the Dharma is certainly superior and beneficial, it is necessary to call 'Buddha'. Fourth, the teaching must be based on a place, in the Jetavana Anathapindika-arama (a monastery where the Buddha often stayed) in Sravasti (an ancient Indian city). This is where the Buddha's manifested body resides, not the reward body land. Fifth, the faculties covered by the teachings, emitting light to gather those suitable to hear, so Ananda (Ananda) requested four things, and the Buddha sent them to convey these common contents. Because the World-Honored One wanted to dispel the doubts of the assembly, Ananda (Ananda) also stated a special preface, both receiving the Buddha's teachings and benefiting the profound doctrine. Observing the teachings and interpreting the scriptures, how can one use a single standard? The Yogacarabhumi-sastra says that the words 'Thus' are transformed according to four meanings: first, according to metaphor, for example, someone says, 'Such wealth is like that of Vaisravana (a Buddhist guardian deity).' The Dharma transmitted and heard in this way is like what the Buddha said, certainly without difference, certainly a cause of beneficial happiness. Or, when the 'Thus' is spoken, the sentence is like what I heard in the past. Second, according to instruction, for example, someone says, 'You should recite the scriptures in this way.' Here 'Thus', from afar, is the Buddha's teaching, and from near, it is the teaching of the Dharma transmitter. Or telling the audience, in this way you should listen to what I have heard in the past. Third, according to question and answer, suppose someone asks, 'What you are going to say, have you certainly heard it in the past?' So the answer is, 'Thus have I heard'. Fourth, according to permission, for example, someone says, 'I should think for you in this way and do in this way.'

如是而說。謂結集時諸菩薩眾咸共請言。如汝所聞當如是說。傳法菩薩便許可言。如是當說。如我所聞或信可言是事如是。謂如是法我昔曾聞此事。如是齊此當說定無有異。由此四義故經初置如是我聞。真諦師云。微細律說。阿難升坐集法藏時。身如諸佛具諸相好。下座之時還複本形。勘集藏傳亦作是說。眾生有三疑。一疑佛大悲從涅槃起更說妙法。二疑更有佛從他方來住此說法。三疑彼阿難轉身成佛為眾說法。故經初言如是我聞。非此三事。為令先信除此三疑。注法花云。如是者感應之端。如以順機受名。是以無非立稱。眾生以無非為感。如來以順機為應。傳經者以名教。出於感應故立言如是。注無量義經云。聖人說法但為顯如唯如為是故言如是。瑤公云。以離五謗名為如是。第一句如是此經離執有增益謗。第二句如是此經離執無損減謗。第三句如是此經離執亦有亦無相違謗。第四句如是此經離執非有非無愚癡謗。第五句如是此經離執非非有非非無戲論謗。光宅云。如是將傳所聞前題舉一部也。如是一部經義。我親從佛聞即為我聞。作呼轍耳。梁武帝云。如是如斯之義。是佛所說故言如是。長耳三藏云。如是有三。一就佛。三世諸佛共說不異名如。以同說故稱是。由斯可信。以同說故。二就法。諸法實相古今不異故

【現代漢語翻譯】現代漢語譯本：像這樣說。指的是結集佛經時，各位菩薩都共同請求說：『如你所聽聞的那樣，應當像這樣說。』傳法的菩薩便答應說：『好的，應當像這樣說。』就像我所聽聞的，或者可以確信地說這件事就是這樣。意思是說，像這樣的法，我過去曾經聽聞過這件事。像這樣，到此為止，應當這樣說，一定沒有差異。由於這四種意義，所以在佛經的開頭放置『如是我聞』。真諦法師說，在《微細律》中記載，阿難（Ānanda，佛陀的十大弟子之一，以記憶力超群著稱）升座結集法藏時，身體像諸佛一樣，具備各種殊勝的相好。下座的時候，又恢復了原來的樣子。勘集藏的傳記也這樣說。眾生有三種疑惑：第一種疑惑是佛陀大發慈悲，從涅槃（Nirvana，佛教術語，指解脫生死輪迴的狀態）中起身，再次宣說微妙的佛法。第二種疑惑是，是不是有其他的佛陀從其他地方來到這裡宣說佛法。第三種疑惑是，是不是阿難轉身變成了佛陀，為大家宣說佛法。所以佛經的開頭說『如是我聞』，不是這三種情況。是爲了讓大家首先相信，消除這三種疑惑。《法華經注》中說，『如是』是感應的開端，就像根據眾生的根機來接受教法一樣。因此，用『無非』來立名。眾生以『無非』為感，如來以『順機』為應。傳經的人認為，名教出于感應，所以立言『如是』。《無量義經注》中說，聖人說法只是爲了顯示『如』，只有『如』才是『是』，所以說『如是』。瑤公說，以遠離五種誹謗，稱為『如是』。第一句『如是』，這部經遠離執著于『有』的增益誹謗。第二句『如是』，這部經遠離執著于『無』的損減誹謗。第三句『如是』，這部經遠離執著于『亦有亦無』的相互矛盾的誹謗。第四句『如是』，這部經遠離執著于『非有非無』的愚癡誹謗。第五句『如是』，這部經遠離執著于『非非有非非無』的戲論誹謗。光宅法師說，『如是』是將要傳達的所聞，在前面提舉整部經。『如是』就是整部經的意義，我親自從佛陀那裡聽聞，就是『我聞』，只是一個發語詞而已。梁武帝說，『如是』是『如斯』的意思，是佛陀所說的，所以說『如是』。長耳三藏說，『如是』有三種含義：第一種是就佛陀而言，三世諸佛共同宣說，沒有差異，名為『如』。因為共同宣說，所以稱為『是』。因此可以相信，因為是共同宣說的。第二種是就法而言，諸法的實相，古今沒有差異，所以是『如』。

【English Translation】 English version: Thus it was said. It refers to when the Bodhisattvas (Bodhisattva, beings on the path to Buddhahood) collectively requested during the sutra compilation: 'As you have heard, so shall you speak.' The Dharma-transmitting Bodhisattva then agreed, saying: 'Yes, I shall speak thus.' Just as I have heard, or it can be affirmed that this matter is so. It means that such a Dharma, I have heard of this matter in the past. Thus, up to this point, it should be spoken without any difference. Due to these four meanings, 'Thus I have heard' is placed at the beginning of the sutra. Master Paramārtha (Paramārtha, a 6th-century Indian monk and translator) said that in the Vinaya-sūtra (Vinaya-sūtra, the collection of Buddhist monastic rules), it is recorded that when Ānanda (Ānanda, one of the ten principal disciples of the Buddha, known for his excellent memory) ascended the seat to compile the Dharma treasury, his body was like that of all Buddhas, possessing all the auspicious marks and qualities. When he descended from the seat, he returned to his original form. The records of the compilation also say the same. Sentient beings have three doubts: The first doubt is whether the Buddha, out of great compassion, arose from Nirvana (Nirvana, the ultimate goal of Buddhism, a state of liberation from suffering and rebirth) to speak the wonderful Dharma again. The second doubt is whether another Buddha came from another realm to dwell here and speak the Dharma. The third doubt is whether Ānanda transformed into a Buddha to speak the Dharma for everyone. Therefore, the sutra begins with 'Thus I have heard,' not because of these three situations. It is to make everyone believe first and eliminate these three doubts. The commentary on the Lotus Sutra says that 'Thus' is the beginning of interaction and response, just like using 'adapting to the capacity' to establish a name. Therefore, 'nothing is not' is used as a designation. Sentient beings use 'nothing is not' as the feeling, and the Tathagata (Tathagata, 'one who has thus come', an epithet of the Buddha) uses 'adapting to the capacity' as the response. The Dharma transmitter believes that the teachings originate from interaction and response, so the statement 'Thus' is established. The commentary on the Infinite Meaning Sutra says that the sage's (sage, an enlightened being) explanation of the Dharma is only to reveal 'Thus,' and only 'Thus' is 'So,' so it is said 'Thus it is.' Yaogong said that being free from the five slanders is called 'Thus it is.' The first sentence 'Thus it is,' this sutra is free from the slander of increasing and clinging to 'existence.' The second sentence 'Thus it is,' this sutra is free from the slander of decreasing and clinging to 'non-existence.' The third sentence 'Thus it is,' this sutra is free from the contradictory slander of clinging to 'both existence and non-existence.' The fourth sentence 'Thus it is,' this sutra is free from the ignorant slander of clinging to 'neither existence nor non-existence.' The fifth sentence 'Thus it is,' this sutra is free from the frivolous slander of clinging to 'neither non-existence nor non-non-existence.' Guangzhai said that 'Thus it is' is to introduce the heard teachings, mentioning the entire sutra in advance. 'Thus it is' is the meaning of the entire sutra, I personally heard it from the Buddha, which is 'I have heard,' just an introductory phrase. Emperor Wu of Liang said that 'Thus it is' means 'like this,' it is what the Buddha said, so it is said 'Thus it is.' The Long-eared Tripitaka Master said that 'Thus it is' has three meanings: The first is in relation to the Buddha, the Buddhas of the three times (three times, past, present and future) speak together without difference, called 'Thus.' Because they speak together, it is called 'So.' Therefore, it is believable because it is spoken together. The second is in relation to the Dharma, the true nature of all Dharmas is the same from ancient times to the present, so it is 'Thus.'

名為如。如如而說故稱為是。既稱理言不增不減。決定可信故稱如是。三就僧。以阿難言望佛本教。所傳不異故名為如。求離過非故稱為是。又如是者信順之言。智度論云。如是我聞生信也。信受奉行生智也。信為能入智為能度。信為入法之初基。智為究竟之玄術。信則所言之理順。順則師資之道成。因信故所說之法皆可順從。由順故說聽二徒師資達立。於此信中略為十釋。一信者依仁王等經。趣聖道之初因證諦理之鴻漸。故四十心以信為首。將入聖位有信根信力。有信根故七覺因此而生。有信力故四魔不能屈伏。故由斯經首創令信生。二依大毗婆沙論。信者食法味之喜手。學佛法者如大龍象以信為手。以舍為身。以念為頸。以慧為頭。于兩肩擔集善法。像所飲啖以鼻為手。故學法者最初信生。三學者大商元規法實。故初生信獲彼聖財。顯揚論云。七聖財者。謂信戒聞舍慧慚愧。信即一焉。四瑜伽論云。入一切法欲為根本。起希望故作意所生數警覺。故觸所集起時對境。故受所引攝領在心。故定為增上心微寂。故慧為最勝擇善惡。故解脫為賢固息纏縛。故出離為後邊覺道滿。故信既為欲依。故最初令起。五成唯識論云。信如水精珠。能清濁水能治不信自性渾濁。故宣尼云。兵食信三信不可棄。春秋亦謂。茍有明信。澗

【現代漢語翻譯】現代漢語譯本：名為如（Tathata，真如）。如如（如實）而說，故稱為是。既稱理言，不增不減，決定可信，故稱『如是』。三就僧（僧團）。以阿難（Ananda，佛陀十大弟子之一）言望佛本教，所傳不異，故名為『如』。求離過非，故稱為『是』。又『如是』者，信順之言。《智度論》云：『如是我聞』生信也。信受奉行生智也。信為能入，智為能度。信為入法之初基，智為究竟之玄術。信則所言之理順，順則師資之道成。因信故，所說之法皆可順從；由順故，說聽二徒師資達立。於此信中，略為十釋：一、信者，依《仁王經》等經，趣聖道之初因，證諦理之鴻漸。故四十心以信為首，將入聖位有信根信力。有信根故，七覺（七菩提分）因此而生；有信力故，四魔不能屈伏。故由斯經首創令信生。二、依《大毗婆沙論》，信者，食法味之喜手。學佛法者，如大龍象以信為手，以舍為身，以念為頸，以慧為頭。于兩肩擔集善法。像所飲啖以鼻為手，故學法者最初信生。三、學者大商元規法實，故初生信獲彼聖財。《顯揚論》云：七聖財者，謂信、戒、聞、舍、慧、慚、愧。信即一焉。四、《瑜伽論》云：入一切法，欲為根本，起希望故；作意所生，數警覺故；觸所集起，時對境故；受所引攝，領在心故；定為增上，心微寂故；慧為最勝，擇善惡故；解脫為賢固，息纏縛故；出離為後邊，覺道滿故。信既為欲依，故最初令起。五、《成唯識論》云：信如水精珠，能清濁水，能治不信自性渾濁。故宣尼云：兵、食、信三，信不可棄。《春秋》亦謂：茍有明信，澗

【English Translation】 English version: It is named Thusness (Tathata). Because it is spoken according to Thusness (reality as it is), it is called 'Thus'. Since it is said to be in accordance with the principle, neither increasing nor decreasing, and is definitely trustworthy, it is called 'Thus is'. The third refers to the Sangha (monastic community). Ananda's (one of the Buddha's ten principal disciples) words are in accordance with the Buddha's original teachings, and what is transmitted is not different, hence it is called 'Thus'. Seeking to be free from faults and errors, it is called 'is'. Furthermore, 'Thus is' is a word of faith and obedience. The Mahaprajnaparamita-sastra says: 'Thus have I heard' generates faith. Believing, accepting, and practicing generate wisdom. Faith is the means to enter, and wisdom is the means to cross over. Faith is the initial foundation for entering the Dharma, and wisdom is the ultimate profound art. With faith, the principle spoken is in accordance; with accordance, the teacher-student relationship is established. Because of faith, all the Dharma spoken can be followed; because of following, both the speaker and the listener establish a teacher-student relationship. Regarding this faith, there are briefly ten explanations: 1. Faith, according to the Benevolent Kings Sutra and other sutras, is the initial cause for approaching the holy path and the gradual progress in realizing the truth. Therefore, the forty minds begin with faith, and those about to enter the holy position have the roots of faith and the power of faith. Because there are roots of faith, the seven factors of enlightenment (seven limbs of enlightenment) arise from this; because there is the power of faith, the four maras (demons) cannot subdue. Therefore, this sutra initially creates faith. 2. According to the Great Vibhasha Shastra, faith is the joyful hand that tastes the flavor of the Dharma. Those who study the Buddha-Dharma are like great dragons and elephants, using faith as their hand, giving as their body, mindfulness as their neck, and wisdom as their head. They carry and gather good Dharma on both shoulders. Elephants drink and eat using their trunks as hands, so for those who study the Dharma, faith arises first. 3. Scholars are like great merchants with fundamental rules and true Dharma, so initially generating faith obtains those holy treasures. The Exposition of the Scriptures says: The seven holy treasures are faith, morality, learning, giving, wisdom, shame, and remorse. Faith is one of them. 4. The Yoga Shastra says: Entering all Dharmas, desire is the root, giving rise to hope; arising from intention, frequently awakening; gathered by contact, facing the object at the time; drawn and gathered by feeling, leading in the mind; concentration is supreme, the mind is subtly tranquil; wisdom is the most excellent, choosing good and evil; liberation is virtuous and firm, ceasing entanglements; renunciation is the final end, the path to enlightenment is fulfilled. Since faith is the basis of desire, it is initially caused to arise. 5. The Treatise on Establishing Consciousness-Only says: Faith is like a crystal ball, able to purify turbid water, able to cure the turbidity of the nature of disbelief. Therefore, Confucius said: Military, food, and faith are three, and faith cannot be abandoned. The Spring and Autumn Annals also said: If there is clear faith, the ravine

溪沼沚之毛蘋蘩蕰藻之菜可薦于鬼神可羞於公王也。六俱舍論云。拔眾生出生死泥。正法佛手即正宗也。信為眾生手序分也。兩手相接出淤泥故。七諸論云。信者能越惡道離賤貧因。故入聖已有不壞信。故初令起。以下三解準經為釋。八浮大溟海假手以行舟。渡生死河資信以發慧。九見珍財資手以採拾。聞法寶藉信而方得。十游曠野而有手持甲伏以捍群賊。出生死源而有信發慧解而斷煩惱。由斯經首如是我聞。為令眾生起正信故。以上合有二十六釋。言我聞者。傳法菩薩自指己身。言如是法親從佛聞故名我聞。我謂諸蘊世俗假者。然我有三。一妄所執我。謂外道等所橫計我。二假施設我。謂大涅槃樂凈常我。除二乘倒強施設故。三世流佈我。謂世共傳天授等名。今傳法者隨順世間自指稱我。不同前二。即是無我之大我也。問諸佛說法本除我執。何故不稱無我聞乃言我聞。答以四義故但稱我聞。一言說易故。若言無我。知此表誰。二順世間。三除無我怖。言無我者。為誰修學。四有自他染凈因果事業等故。所以稱我。問若爾者。何故不稱名字但稱我耶。答有三義。一亦不乖俗。西域方言泛皆稱我。宗雖顯真說不乖俗。理雖顯妙言不乖粗。欲顯真諦不離俗故。二我者主宰自在之義。阿難多聞聞持。其聞積集三慧齊修文義並

持。於三藏教總持自在。若稱名字。雖順正理無于諸法得自在義。由斯稱我不道阿難。三我者親義。世間共言我見我聞。此將為親證。若言阿難聞。或非親聞。從他傳受。今顯親聞世尊。可說非是傳聞破他疑網故。不稱字但言我聞。聞即耳根發識聽受所說。今廢耳別就我總稱故名我聞。雖依大乘根識心所境至和合方名為聞。然根五義勝識等故根名聞。若但聞聲可唯在耳。既緣名義便在意中。故瑜伽言。聞謂比量。耳名聞者。親聞于聲與意為門意方聞。故因聞所成總名為聞。若緣名義稱之。為聞既在於意。故合名聞廢別耳意總稱我聞。以耳為門熏習在總。因聞所成總名為聞。故名我聞。慶喜於時雖亦見覺知佛所說然三義。但言我聞欲證深理要先聞故。此界以聲為佛事故。希證菩提要聞重故。由斯經首不說見覺知唯說我聞。據實於時亦見佛說。諸餘佛土以光明等而為佛事可言見等。龍軍等言。佛唯有三法。謂大定智慧久離戲論曾不說法。由佛慈悲本願緣力眾生識上文義相生。此文義相雖親依自善根力起。而就強緣名為佛說。由耳根力乃自意變。故名我聞。故無性云。聞者識上直非直說聚集顯現以為體性。若爾云何菩薩能說彼增上生故作是說。譬如天等增上力故令于夢中得論咒等。故佛亦言。始從成道終至涅槃。于其中間不

{ "translations": [ "現代漢語譯本：", "持。對於三藏教法總持自在。如果稱呼名字，雖然順應正理，但對於諸法沒有得到自在的意義。因此稱我而不說阿難（Ananda，阿難，佛陀的十大弟子之一）。『我』有親近的含義。世間常說『我見我聞』，這是將『我』作為親身證實的依據。如果說阿難聽聞，或許不是親自聽聞，而是從他人那裡傳授得來的。現在爲了顯示是親自聽聞世尊所說，可以用來破除他人的疑惑，所以不稱呼名字，只說『我聞』。『聞』就是耳根發出意識，聽取和領受所說的話。現在捨棄耳根，而用『我』來總括，所以稱為『我聞』。雖然依據大乘佛教的觀點，根、識、心、所、境相互和合才能稱為『聞』，但因為根的五種作用勝過識等，所以用根來代表『聞』。如果只是聽到聲音，那可能只在耳朵里。既然涉及到名義，就也在意念之中。所以《瑜伽師地論》說，『聞』是指比量。耳朵被稱為『聞』，是因為它親自聽到聲音，並以意念為門戶，意念才能聽聞。因此，由聽聞所成就的總體稱為『聞』。如果涉及到名義而稱呼它為『聞』，那麼『聞』就在意念之中。所以合起來稱為『我聞』，捨棄了單獨的耳朵和意念，而用『我』來總括。以耳朵為門戶，熏習在總體之中，由聽聞所成就的總體稱為『聞』，所以稱為『我聞』。慶喜（阿難的另一個名字）當時雖然也見到、覺知到佛陀所說，但因為這三種意義，只說『我聞』，想要證實深刻的道理，首先要聽聞。這個世界以聲音作為佛事，希望證得菩提，聽聞非常重要。因此，經文開頭不說『見』、『覺』、『知』，只說『我聞』。實際上，當時也見到了佛陀說法。其他佛土以光明等作為佛事，可以說『見』等。龍軍（Nagarjuna，龍樹，大乘佛教的重要思想家）等人說，佛陀只有三種法，即大定、智慧、遠離戲論，從來沒有說法。由於佛陀的慈悲和本願的緣故，眾生的意識上產生了文義的顯現。這些文義雖然是依靠自身善根的力量而產生的，但就其強大的因緣來說，可以稱為佛陀所說。由於耳根的力量，乃至於意念的轉變，所以稱為『我聞』。所以無性（Asanga，無著，瑜伽行唯識學派的創始人之一）說，『聞』是指意識上直接或間接顯現的聚集，以此為體性。如果這樣，菩薩如何能說呢？因為菩薩是增上生，所以這樣說。比如天等增上力的緣故，使得在夢中得到論述咒語等。所以佛陀也說，從成道開始到涅槃，在這期間不", "" ], "english_translations": [ "English version:", "Thus. Being at ease with the teachings of the Tripiṭaka (three baskets, the collection of Buddhist scriptures) in their entirety. If the name is used, although it accords with right reason, there is no sense of having mastery over all dharmas (teachings, laws, phenomena). Therefore, I do not say 'Ananda' (one of the ten principal disciples of the Buddha). 'I' has the meaning of closeness. The world commonly says 'I see, I hear,' taking this as the basis for personal verification. If it were said that Ananda heard, it might not be a personal hearing but received from others. Now, to show that it was a personal hearing of what the World-Honored One said, which can dispel others' doubts, the name is not used, but only 'I heard' is said. 'Heard' means that the ear faculty emits consciousness, listening to and receiving what is said. Now, abandoning the ear faculty and using 'I' to encompass everything, it is called 'I heard.' Although, according to the Mahayana (Great Vehicle) view, the root, consciousness, mind, mental factors, and object must come together to be called 'hearing,' because the five functions of the root surpass consciousness and the like, the root is used to represent 'hearing.' If it were only hearing a sound, it might only be in the ear. Since it involves names and meanings, it is also in the mind. Therefore, the Yogacarabhumi-sastra (Treatise on the Stages of Yoga Practice) says, 'Hearing' refers to inference. The ear is called 'hearing' because it personally hears the sound, and with the mind as the gateway, the mind can hear. Therefore, the totality achieved by hearing is called 'hearing.' If it involves names and meanings and is called 'hearing,' then 'hearing' is in the mind. Therefore, it is collectively called 'I heard,' abandoning the separate ear and mind and using 'I' to encompass everything. With the ear as the gateway, the imprints are in the totality, and the totality achieved by hearing is called 'hearing,' hence 'I heard.' Although Ananda (also known as慶喜) at that time also saw and knew what the Buddha said, because of these three meanings, only 'I heard' is said. To verify profound truths, one must first hear. In this world, sound is used as the Buddha's activity, and the hope of attaining Bodhi (enlightenment) makes hearing very important. Therefore, the sutra (Buddhist scripture) does not begin with 'seeing,' 'knowing,' or 'perceiving,' but only with 'I heard.' In reality, the Buddha's teaching was also seen at that time. In other Buddha-lands, light and other things are used as the Buddha's activity, so 'seeing' and the like can be said. Nagarjuna (an important thinker in Mahayana Buddhism) and others say that the Buddha only has three dharmas (teachings, laws, phenomena): great samadhi (meditative absorption), wisdom, and being long separated from playfulness, never having spoken. Due to the Buddha's compassion and the power of the original vow, the manifestation of textual meanings arises in the consciousness of sentient beings. Although these textual meanings arise from the power of one's own good roots, they can be called the Buddha's words in terms of their strong causal relationship. Due to the power of the ear faculty, and even the transformation of the mind, it is called 'I heard.' Therefore, Asanga (one of the founders of the Yogacara school) says that 'hearing' refers to the direct or indirect manifestation of the collection on consciousness, taking this as its nature. If so, how can a Bodhisattva (an enlightened being) speak? Because Bodhisattvas are superior beings, they speak in this way. For example, due to the superior power of devas (gods), they can obtain discourses, mantras (sacred utterances), and the like in dreams. Therefore, the Buddha also said that from the beginning of enlightenment to Nirvana (liberation), in between," "" ] }

說一字汝亦不聞。親光等言。佛離分別名無戲論。豈不說法名無戲論。謂宜聞者善根本願緣力如來識上文義相生。此文義相是佛利他善根所起。故名我聞。世親說言。謂余相續識差別故令余相續差別識生。彼此互為增上緣。故由此經說。我所說法如手中葉。未所說法如林中葉。此中二解隨彼兩文綺互解釋。應知說此如是我聞意避增減異分過失。謂如是法我從佛聞。非他展轉顯示。聞者有所堪能諸有所聞。皆離增減異分過失。非如愚夫無所堪能諸有所聞。或分別不能離增減異分。結集法時。傳佛教者依如來教初說此言。為令眾生恭敬信受。言如是法我從佛聞。文義決定無所增減。是故聞者應正聞已如理思惟當勤修學。

一時。

贊曰。第二說教時分也。法王啟化。機器咸集。說聞事訖總名一時。此就剎那相續無斷說聽究竟假立名。論有二解。一道理時。說聽之徒雖唯現在五蘊。諸行剎那生滅。即此現法有酬於前引后之義。即以所酬假名過去。所引之義假名未來。並於現在法上假立。即說聽者五蘊諸法剎那生滅。前後相生事緒究竟假立三世總名一時。非一生滅名為一時。二者說聽二徒識心之上變作三時相狀而起。實是現在。隨心分限變作短長事緒終訖總名一時。如夢所見。謂有多生覺位唯心都無自體。聽者心

【現代漢語翻譯】現代漢語譯本：說一個字你也聽不到。親光等人說，佛遠離分別，名為無戲論。難道說法不名為無戲論嗎？這是說應該讓聽聞者以善根、本願和因緣之力，在如來的意識上理解文句的意義相互生髮。這些文句的意義是佛陀利他善根所產生的，所以稱為『我聞』。世親菩薩說，因為其他眾生的相續意識有所差別，才使得其他眾生的相續意識產生差別，彼此互為增上緣。因此，經中說，『我所說的法如手中的葉子，未說的法如林中的葉子』。這裡有兩種解釋，可以互相參照理解。應該知道，說『如是我聞』是爲了避免增減和異分的過失，意思是『這樣的法，我是從佛陀那裡聽來的，不是他人輾轉傳述的』。聽聞者如果具備相應的能力，那麼所聽聞的一切都能遠離增減和異分的過失，不像愚笨的人，不具備相應的能力，那麼所聽聞的一切，或許因為分別而不能遠離增減和異分。在結集佛法的時候，傳授佛教的人依據如來的教導，最初說這句話，是爲了讓眾生恭敬信受，相信『這樣的法，我是從佛陀那裡聽來的，文句和意義都是確定的，沒有增減』。因此，聽聞者應該正確地聽聞，然後如理思維，應當勤奮修學。

一時（Ekaksana）。

贊曰：這是第二部分，講述說法的時間。法王開啟教化，所有根器成熟的人都聚集在一起。說法和聽聞的事情完畢，總稱為『一時』（Ekaksana）。這是就剎那相續、沒有間斷，說法和聽法究竟圓滿而假立的名稱。論中有兩種解釋：一是道理時，說法和聽法的人雖然只有現在的五蘊，諸行剎那生滅，但這種現法有酬謝過去、引導未來的意義，就以所酬謝的假名為過去，所引導的意義假名為未來，都在現在的法上假立。也就是說法和聽法者的五蘊諸法剎那生滅，前後相生，事情緒究竟圓滿，假立三世，總名為『一時』（Ekaksana），而不是一生一滅名為『一時』（Ekaksana）。二是說法和聽法兩者的識心之上，變現出三時的相狀而生起，實際上是現在。隨著心念的分限，變現出長短，事情緒終結完畢，總名為『一時』（Ekaksana），就像夢中所見一樣。意思是說，即使經歷了很多生，在覺悟的地位看來，一切都只是唯心所現，沒有自體。聽者的心

【English Translation】 English version: You wouldn't hear a single word. Praise-Light and others say, 'The Buddha is free from discrimination, which is called non-conceptualization. Doesn't teaching the Dharma qualify as non-conceptualization?' It means that those who are fit to hear should, through the power of their roots of virtue, vows, and conditions, understand the meaning of the text arising in the Buddha's consciousness. This meaning of the text arises from the Buddha's altruistic roots of virtue, hence it is called 'Thus I have heard.' Vasubandhu says, 'Because the consciousness streams of other beings differ, they cause the differing consciousness streams of other beings to arise. They are mutually conditioning. Therefore, this sutra says, 'The Dharma I have spoken is like a leaf in my hand; the Dharma I have not spoken is like the leaves in the forest.' There are two interpretations here, which should be understood by cross-referencing the two texts. It should be known that saying 'Thus I have heard' is intended to avoid the faults of addition, subtraction, and difference. It means, 'This Dharma, I heard from the Buddha, not from others through transmission.' If the hearer has the capacity, then all that is heard will be free from the faults of addition, subtraction, and difference, unlike a foolish person who lacks the capacity, so that all that is heard may not be free from the faults of addition, subtraction, and difference due to discrimination. When compiling the Dharma, those who transmitted the Buddha's teachings initially spoke these words according to the Buddha's teachings, in order to cause sentient beings to respectfully believe and accept, believing that 'This Dharma, I heard from the Buddha, the text and meaning are definite, without addition or subtraction.' Therefore, hearers should listen correctly, then contemplate it reasonably, and diligently cultivate and study it.

Thus at one time (Ekaksana).

Praise: This is the second part, explaining the time of teaching. The Dharma King initiates the teachings, and all those with mature faculties gather together. The completion of the teaching and hearing is collectively called 'one time' (Ekaksana). This is a name provisionally established based on the continuous, uninterrupted moment, the ultimate completion of teaching and hearing. There are two explanations in the treatise: First, the time of principle. Although the teachers and listeners are only the present five aggregates, the momentary arising and ceasing of all phenomena, this present Dharma has the meaning of repaying the past and leading to the future. The repayment is provisionally named the past, and the meaning of leading is provisionally named the future, both provisionally established on the present Dharma. That is, the momentary arising and ceasing of the five aggregates of the teachers and listeners, the continuous arising of the past and future, the ultimate completion of the matter, provisionally establish the three times, collectively named 'one time' (Ekaksana), not one arising and ceasing is called 'one time' (Ekaksana). Second, on the mind of the teachers and listeners, the appearances of the three times are transformed and arise, but in reality, it is the present. According to the limits of the mind, it transforms into short and long, the matter ends completely, collectively named 'one time' (Ekaksana), just like what is seen in a dream. It means that even if one experiences many lives, from the perspective of enlightenment, everything is only a manifestation of mind, without self-nature. The listener's mind

變三世亦爾。唯意所緣不相應行蘊法處法界所攝。此中不定約剎那。亦不定約相續。亦不定約四時八時及十二時。亦不定約成道已謝竟年數時節名為一時。但是聽者根熟感佛為說。說者慈悲應機為演說。聽事訖總名一時。由能說者得陀羅尼說一字義一切皆了。或能聽者得凈耳意聞一字義一切皆解。或說者少時聽者多時。或說者多時聽者少時。故不定說一念多劫之時節也。由於一會聽者之機有利有鈍。如來神力或延短念為長劫。或促多劫短念。亦不定。故但約說聽究竟名一時更無異義。問何不別說四時六時。答晝夜時分諸方不定。經擬諸方流通。所以不得別說。問何不別說成道竟后若干時節。答雖隨化相亦可言之。然凡聖所見佛身報化所說淺深成道近遠各不同故。經擬凡聖同行。所以不得定說。問處中有凈穢。隨機定說處。時中凡聖殊。何容不定說。答說處標穢凈。穢可定知。說時短長凡聖不可準一。會機宜有利有鈍長時短時。如何準定。故處定說而時總言。

佛。

贊曰。第三教主也。佛陀梵音。此略云佛。有慧之主。唐言覺者。自覺覺他覺行圓滿故稱為佛。如次不同凡夫二乘菩薩三種故以為名也。佛地論云。具一切智一切種智。能自開覺亦能開覺一切有情。如睡夢覺如蓮花開。故名為佛。即古所言無明

【現代漢語翻譯】現代漢語譯本變三世也是如此。只有意所緣是不相應行蘊，屬於法處法界所攝。這裡的不定，有時指剎那，有時指相續，有時指四季八時以及十二時。有時也不一定指佛陀成道后經過的年數時節，而稱為一時。只要聽者根機成熟，感應到佛陀為他說法；說法者以慈悲心應機說法。聽法完畢，總稱為一時。因為說法者得到陀羅尼，說一個字的意義，一切都能明白。或者聽法者得到清凈的耳朵和意念，聽到一個字的意義，一切都能理解。或者說法者時間短，聽法者時間長；或者說法者時間長，聽法者時間短。所以不能確定說一念或多劫的時間長短。因為在同一個法會上，聽法者的根機有利有鈍，如來以神通力，或者延長短念為長劫，或者縮短多劫為短念，也不一定。所以只是根據說法和聽法完畢，稱為一時，沒有其他意義。問：為什麼不分別說四時六時？答：晝夜時分在各個地方不確定，佛經要擬定在各個地方流通，所以不能分別說明。問：為什麼不分別說明成道后經過的若干時節？答：雖然可以隨著教化的現象來說，但是凡夫和聖人所見到的佛身、報身和化身，以及所說的深淺，成道的遠近各不相同。佛經要擬定凡夫和聖人共同修行，所以不能確定說明。問：處所有凈穢之分，可以根據情況確定說明處所。時間有凡聖之別，怎麼能不確定說明時間呢？答：說明處所，標明凈穢，穢可以確定知道。說明時間的長短，凡夫和聖人不能用一個標準來衡量。法會的根機有利有鈍，時間有長有短，如何確定標準？所以處所可以確定說明，而時間則總括而言。

佛（Buddha）：

贊曰：是第三教主。佛陀（Buddha）是梵語，這裡省略為佛。是有智慧的主。唐朝話說是覺者。自己覺悟，覺悟他人，覺悟和修行都圓滿，所以稱為佛。依次不同於凡夫、二乘（聲聞和緣覺）、菩薩這三種人，所以用這個名稱。佛地論說：具有一切智和一切種智，能夠自己開悟，也能開悟一切有情眾生。就像從睡夢中醒來，像蓮花開放一樣，所以名為佛。就是古人所說的無明（Avidya）。

【English Translation】 English version The transformation across the three times is also like this. Only the object of the mind (意所緣) belongs to the non-associated formations (不相應行蘊), and is included in the realm of mental objects (法處) and the realm of phenomena (法界). The 'indefinite' here sometimes refers to a kshana (剎那, moment), sometimes to a continuum (相續, continuity), and sometimes to the four seasons, eight periods, or twelve periods. It is also not necessarily defined by the number of years and seasons that have passed since the Buddha's enlightenment (成道), and is called 'one time' (一時). It is simply that when the listener's faculties are mature and they are receptive to the Buddha's teachings, the speaker teaches with compassion, adapting to the listener's capacity. When the teaching is completed, it is collectively called 'one time'. Because the speaker has attained Dharani (陀羅尼, a mnemonic device), understanding everything from the meaning of a single word, or the listener has attained pure ears and mind, understanding everything from the meaning of a single word. Or the speaker's time is short and the listener's time is long; or the speaker's time is long and the listener's time is short. Therefore, it cannot be determined whether it is a moment or many kalpas (劫, eon). Because in the same assembly, the listeners' faculties are sharp or dull, the Tathagata (如來, Thus Come One) uses his divine power to either extend a short moment into a long kalpa, or shorten many kalpas into a short moment, which is also indefinite. Therefore, it is only based on the completion of the speaking and listening that it is called 'one time', and there is no other meaning. Question: Why not separately specify four periods or six periods? Answer: The divisions of day and night are not fixed in all places, and the sutras are intended to circulate in all places, so they cannot be specified separately. Question: Why not separately specify the number of periods after enlightenment? Answer: Although it can be spoken of according to the phenomena of transformation, the Buddha's body seen by ordinary people and sages, the Reward Body (報身) and Transformation Body (化身), and the depth of what is said, and the nearness or distance of enlightenment are all different. The sutras are intended for ordinary people and sages to practice together, so they cannot be specified. Question: Places have pure and impure distinctions, and places can be specified according to circumstances. Times have distinctions between ordinary people and sages, how can times not be specified? Answer: Specifying places indicates purity and impurity, and impurity can be known for certain. Specifying the length of time cannot be measured by a single standard for ordinary people and sages. The faculties of the assembly are sharp or dull, and the time is long or short, how can a standard be determined? Therefore, places can be specified, while times are spoken of in general terms.

Buddha (佛):

Praise: He is the third teaching master. Buddha (佛陀) is a Sanskrit word, abbreviated here as Buddha. He is the master of wisdom. In the Tang Dynasty, he was called 'the awakened one' (覺者). He is called Buddha because he is self-aware, awakens others, and his awakening and practice are complete. He differs in order from ordinary people, the two vehicles (聲聞 and 緣覺, Sravakas and Pratyekabuddhas), and Bodhisattvas, so this name is used. The Buddhabhumi Sutra says: 'He possesses all wisdom and all kinds of wisdom, and can awaken himself and awaken all sentient beings. Like waking from a dream, like a lotus flower opening, therefore he is called Buddha.' That is what the ancients called ignorance (無明, Avidya).

惛睡覺法相理中覺空智有智理智事智真智俗智如所有智盡所有智之差別也。準依梵本。標薄伽梵。即第十號。以此一名總標眾德。由此外道皆稱本師名薄伽梵。此以翻譯之主意存省略隨方生善故稱佛名。問此三身中何身所攝。答準所施化即是化身。文殊在中亦通報佛。應化非真佛亦非說法者。推功歸本即是法佛。由機不同一處見異亦非定準。彌勒八相之尊說者故成化佛。理通報法義亦無違。今顯主尊教。隨最勝初標勝主。令生喜故。

在舍衛國祇樹給孤獨園。

贊曰。第四說法處也。梵雲室羅筏悉底。言舍衛者音訛略也。此中印土境憍薩羅國之都城名。為別南憍薩羅故以都城為國之稱。真諦法師云。昔有兄弟二人。一名舍婆二名婆提。故彼所翻金剛般若云。在舍婆提城兄弟二人於此習仙后而果遂。城因此號名舍婆提。今新解云。應云豐德城。一具財物。二好欲境。三饒多聞。四豐解脫。國豐四德故以名焉。祇樹者應云誓多林。祇樹者訛也。誓多雲勝。此即太子名。太子生時鄰國怨至戰而得勝。遂以為名。給孤獨者是蘇達多長者。此云善施。善施仁而且睿。積而能散。拯濟貧乏哀恤孤老。時人美其德號給孤獨。是缽剌𡱝刪特特王舊云婆斯匿。此名勝軍。彼王之大臣也。佛在摩揭陀未游舍衛。給孤獨長者為兒

【現代漢語翻譯】現代漢語譯本：關於惛睡覺法相理中覺空智（昏睡狀態下對法相、理體、覺悟、空性、智慧的認知）的智、有智、理智、事智、真智、俗智、如所有智、盡所有智之間的差別。根據梵文版本，標明薄伽梵（Bhagavan），即第十個稱號，用這個名稱總括所有的功德。因為其他外道都稱他們的本師為薄伽梵，這裡翻譯的人爲了方便起見，省略了這一稱呼，隨順當地的習慣，所以稱佛名。問：這屬於三身（法身、報身、應身）中的哪一身？答：根據所施予的教化，應屬於化身。文殊菩薩（Manjusri）在這裡也通於報身佛。應化身不是真正的佛，也不是說法者。推究其功德的根本，就是法身佛。由於眾生的根機不同，在同一處所見到的也不同，所以不能作為定論。彌勒菩薩（Maitreya）以八相成道之尊的身份說法，所以是化佛。從理上講，也通於報身和法身，義理上沒有衝突。現在顯明主尊的教法，隨著最殊勝的開始，標明殊勝的主尊，使眾生生起歡喜心。

在舍衛國（Sravasti）祇樹給孤獨園（Jetavana Anathapindika-arama）。

贊曰：這是第四個說法之處。梵文稱作室羅筏悉底（Sravasti），舍衛（Sravasti）是音譯的省略。這裡是印度憍薩羅國（Kosala）的都城的名字。爲了區別于南憍薩羅國，所以用都城的名字作為國名。真諦法師說，過去有兄弟二人，一個叫舍婆（Srava），一個叫婆提（Bhadra），所以他們所翻譯的《金剛般若經》中說，在舍婆提城（Sravasti），兄弟二人在那裡修習仙術，後來獲得了成就，因此這座城被稱為舍婆提（Sravasti）。現在新的解釋是，應該叫做豐德城，因為它具備四種美德：一、具備財物；二、擁有美好的欲樂境界；三、擁有豐富的知識；四、擁有充足的解脫。這個國家具備這四種美德，所以用這個名字來命名。祇樹（Jetavana）應該叫做誓多林（Jetavana），祇樹（Jetavana）是訛傳。誓多（Jeta）的意思是勝利。這是太子的名字。太子出生的時候，鄰國來侵犯，經過戰爭取得了勝利，於是就用這個名字來命名。給孤獨（Anathapindika）是蘇達多（Sudatta）長者的稱號，意思是善施。蘇達多（Sudatta）長者仁慈而且有智慧，積累財富而且能夠施捨，救濟貧困，憐憫孤寡老人，當時的人們讚美他的德行，稱他為給孤獨（Anathapindika）。他是缽剌𡱝刪特特王（Prasenajit），舊譯為波斯匿王（Prasenajit），意思是勝軍。他是這位國王的大臣。佛陀在摩揭陀國（Magadha）的時候，還沒有遊歷到舍衛國（Sravasti），給孤獨長者爲了兒子……

【English Translation】 English version: Concerning the differences between the wisdom (jnana), having-wisdom, reasoning-wisdom, practical-wisdom, true-wisdom, conventional-wisdom, suchness-wisdom (yathāvad-darśana), and all-encompassing-wisdom (sarvākara-jnata) in the context of the Dharma characteristics of sleep-obscuration, principle, awakening, and emptiness-wisdom. According to the Sanskrit version, 'Bhagavan' is marked, which is the tenth title, using this name to encompass all virtues. Because other non-Buddhist schools all call their original teacher 'Bhagavan,' the translator here, for the sake of convenience, omits this title and follows local customs, so the Buddha's name is used. Question: Which of the three bodies (Dharmakaya, Sambhogakaya, Nirmanakaya) does this belong to? Answer: According to the teachings imparted, it should belong to the Nirmanakaya. Manjusri also corresponds to the Sambhogakaya Buddha here. The manifested body is not the true Buddha, nor is it the one who preaches the Dharma. Tracing the merit back to its origin, it is the Dharmakaya Buddha. Because sentient beings have different capacities, what is seen in the same place is also different, so it cannot be taken as a definitive conclusion. Maitreya, as the honored one who attains enlightenment through the eight aspects, preaches the Dharma, so he is a Nirmanakaya Buddha. In principle, it also corresponds to the Sambhogakaya and Dharmakaya, and there is no conflict in meaning. Now, the teachings of the main honored one are revealed, and with the most excellent beginning, the excellent main honored one is marked, causing sentient beings to generate joy.

At Jetavana Anathapindika-arama in Sravasti.

Praise: This is the fourth place where the Dharma was preached. In Sanskrit, it is called Sravasti. Sravasti is an abbreviated transliteration. This is the name of the capital city of the Kosala kingdom in India. To distinguish it from South Kosala, the name of the capital city is used as the name of the country. The Tripitaka Master Paramartha said that in the past there were two brothers, one named Srava and the other named Bhadra, so in the Diamond Sutra translated by them, it is said that in the city of Sravasti, the two brothers practiced asceticism there and later attained accomplishment, so this city was called Sravasti. The new explanation now is that it should be called the City of Abundant Virtues, because it possesses four virtues: first, it possesses wealth; second, it possesses beautiful realms of desire; third, it possesses abundant knowledge; fourth, it possesses sufficient liberation. This country possesses these four virtues, so it is named with this name. Jetavana should be called Jetavana, Jetavana is a corruption. Jeta means victory. This is the name of the prince. When the prince was born, the neighboring country invaded, and victory was achieved after the war, so it was named with this name. Anathapindika is the title of the elder Sudatta, meaning 'giver to the helpless'. The elder Sudatta was benevolent and wise, accumulated wealth and was able to give it away, rescued the poor, and pitied the orphans and the elderly. People at that time praised his virtue and called him Anathapindika. He was the minister of King Prasenajit, formerly translated as King Pasenadi, meaning 'victorious army'. When the Buddha was in Magadha, he had not yet traveled to Sravasti, and the elder Anathapindika, for his son...

取婦遂詣王舍城。時有長者將延請佛。敬修供具。善施問其所由。長者具陳請佛。彼聞佛德深心歡喜。佛在鷲山相去數十餘里。遙放光照善施。尋光遙見世尊。悲感喜哽如子見父。尋光詣佛。路逢天祠。善施禮拜佛光遂滅。善施慚愧光明還燭。尋明至佛。請佛詣國普化有緣。何獨此土。佛時許可。令舍利子先瞻度焉。佛言。出家之人當須寂靜。豐德人鬧。城中小隘。唯城南五六里餘有太子誓多之園地。唯[塽-(爻爻)+((人/人)(人/人))]塏泉林蘩郁壁方十里。可設伽藍。善施請買。太子不許。因戲言曰。布金滿地厚敷五寸時即賣之。善施許諾。太子辭以戲言。因陳不與。善施請為斷理。時凈居天恐人遮之曲從。遂化為斷事者。斷與善施。善施得之布金而取。時少五百步未滿十里。一庫金盡。使者來報。善施思惟。當取何金。太子疑其情吝請悔地還金。善施具陳心非悔買。太子知其情邈自發勝心。人之所貴莫過金寶。而彼當能傾庫買地以造僧園。我何所乏而無修建。請悔先地。長者不從。太子云。許地取金。未論林樹。地隨汝主林屬我身。共助成功。俱陳供養。佛后游此告阿難曰。園地善施所買。樹林誓多所施。二人同心共崇功德。自今已后應謂此地為誓多林給孤獨園。化身在此。彰報佛而有凈土劫盡

【現代漢語翻譯】現代漢語譯本：善施（Sudatta，給孤獨長者）於是前往王舍城（Rajagrha）。當時有位長者正準備延請佛陀，恭敬地準備供養的器具。善施詢問他緣由，長者詳細地陳述了請佛之事。善施聽聞佛陀的德行，內心深感歡喜。當時佛陀在鷲峰山（Vulture Peak Mountain），距離數十餘里，遙遠地放出光明照耀著善施。善施循著光明遙望，見到了世尊（Bhagavan），悲喜交加，哽咽得像孩子見到了父親。他循著光明前往佛陀處，途中經過一座天祠，善施禮拜，佛光隨即消失。善施感到慚愧，光明再次照亮。他循著光明到達佛陀處，懇請佛陀前往各國普度有緣眾生，為何唯獨在此地？佛陀當時應允了他，並讓舍利子（Sariputta）先去勘察地形。佛陀說：『出家之人應當需要寂靜之處，而豐德之人喜歡熱鬧。城中狹小，只有城南五六里之外有太子誓多（Prince Jeta）的園地，那裡地勢高爽乾燥，泉水樹林繁茂，四面方圓十里，可以建造伽藍（僧院，Sangharama）。』善施請求購買，太子不答應，於是開玩笑說：『用黃金鋪滿地面，厚度達到五寸，我就賣給你。』善施答應了。太子以戲言為借口，陳述不願出售。善施請求裁決。當時凈居天（Suddhavasa Devas）擔心有人阻撓，於是化身為裁決者，判決將土地判給善施。善施得到土地后，開始用黃金鋪地購買。當時還差五百步沒有鋪滿十里，一個金庫的黃金已經用盡。使者前來稟報。善施心想，應當取用哪裡的黃金呢？太子懷疑他吝惜，請求反悔，歸還土地和黃金。善施詳細陳述自己並非反悔購買。太子知道他的心意高遠，自己也生起了殊勝之心，心想：人們所珍貴的莫過於金銀財寶，而他竟然能夠傾盡金庫來購買土地建造僧園，我有什麼缺乏的，而不能參與修建呢？於是請求允許他反悔先前的決定，將土地歸還。長者不答應。太子說：『我答應賣地取金，但沒有談論樹林。土地歸你所有，樹林屬於我。我們共同幫助完成這項功德，一起陳設供養。』佛陀後來遊歷到這裡，告訴阿難（Ananda）說：『園地是善施所購買，樹林是誓多所捐獻。二人同心協力，共同崇尚功德。從今以後，應當稱此地為誓多林給孤獨園（Jetavana Anathapindika-arama）。佛陀的化身在此，彰顯報佛恩德，這裡有凈土，直到劫盡。』

【English Translation】 English version: Sudatta (Anathapindika, the giver of alms to the orphans and the lonely) then went to Rajagrha (Royal Abode). At that time, there was a wealthy man preparing to invite the Buddha, respectfully preparing offerings. Sudatta asked him the reason, and the wealthy man explained in detail about inviting the Buddha. Sudatta, upon hearing of the Buddha's virtues, felt deeply joyful. At that time, the Buddha was on Vulture Peak Mountain, tens of miles away, remotely emitting light that shone upon Sudatta. Sudatta followed the light and saw the Bhagavan (Blessed One), overwhelmed with sorrow and joy, choked up like a child seeing his father. He followed the light to the Buddha, passing a heavenly shrine on the way. Sudatta bowed, and the Buddha's light disappeared. Sudatta felt ashamed, and the light shone again. He followed the light to the Buddha, requesting the Buddha to go to various countries to universally transform those with affinities, asking why only this land? The Buddha then agreed and had Sariputta (Chief disciple of Buddha) first survey the terrain. The Buddha said, 'Those who have left home should need a quiet place, while the wealthy like the hustle and bustle. The city is small and narrow, only five or six miles south of the city is Prince Jeta's (Prince of Kosala) garden, where the terrain is high and dry, with abundant springs and forests, ten miles square, suitable for building a Sangharama (monastery).' Sudatta requested to buy it, but the prince did not agree, so he joked, 'If you cover the ground with gold, five inches thick, then I will sell it to you.' Sudatta agreed. The prince used the joke as an excuse, stating that he did not want to sell. Sudatta requested a judgment. At that time, the Suddhavasa Devas (Pure Abode Gods), fearing someone would obstruct, transformed into a judge and ruled that the land be given to Sudatta. Sudatta obtained the land and began to pave it with gold to buy it. At that time, there were still five hundred steps left to cover the ten miles, and one treasury of gold had been exhausted. A messenger came to report. Sudatta thought, where should I get the gold? The prince suspected that he was stingy and requested to repent, returning the land and gold. Sudatta explained in detail that he did not regret the purchase. The prince knew his lofty intentions and developed a superior mind, thinking: What people value most is gold and jewels, and he can exhaust a treasury to buy land to build a monastery, what do I lack that I cannot participate in the construction? So he requested to repent his previous decision and return the land. The wealthy man did not agree. The prince said, 'I agreed to sell the land for gold, but we did not discuss the trees. The land belongs to you, the trees belong to me. Let us jointly help complete this merit and make offerings together.' The Buddha later traveled here and told Ananda (Buddha's attendant), 'The garden was bought by Sudatta, and the trees were donated by Jeta. The two of them worked together with one heart, jointly promoting merit. From now on, this place should be called Jetavana Anathapindika-arama (Jeta's Grove, Monastery of Anathapindika). The Buddha's incarnation is here, manifesting the repayment of the Buddha's kindness, and there is a Pure Land here, until the end of the kalpa (aeon).'

火燒而我土由來安穩。結集不可具陳。二佛並顯凈穢之土隨標一土。義準有三。事中有二。理亦有三。三身所居各有異故。如理趣疏。

爾時世尊于初夜分舉身放光其光金色繞祇陀苑周遍七匝照須達舍亦作金色。

贊曰。第五教所被機也。于中有二。初放光集眾。后矚光眾集。問何故此經放光集眾。余經不爾。答彌勒上生因深果遠。若不警召有緣。有緣無由聞見。又無明昏夜覺照難生。不警群機無由自悟。故放光召集不類余經。集眾中有三。初放光。次雨花。后化佛說言。此即初也。于中有六。一明化主世尊。二明時在初夜分。三明處舉身。四明神變放光。五明相狀金色。六明化境繞祇陀園照須達舍。無垢稱經佛告阿難陀。以要言之。諸佛所有威儀進止受用施為皆令所化有情調伏。是故一切皆名佛事。如涅槃經云。佛入涅槃二月十五日等佛皆自說。各有所表。故此經文皆有表示。化主可知。二放光時者。涅槃晨朝。法花白日。般若日中。此經初夜。各有所表。釋迦牟尼出於五濁。是時有情煩惱已重。其未度者愚癡更多。所以初夜放。要初夜者。無始無明極昏闇故。今佛初夜放大光明。表說深經。欲令于釋迦不得度眾生令見彌勒得聖智光破重無明故。舉者遍也。遍身放光明。涅槃從其面門。法華從白毫出。

【現代漢語翻譯】現代漢語譯本『火燒而我土由來安穩』：即使發生火災，我的佛土仍然安穩如初。（結集：佛教經典彙編）的詳細情況無法在此一一陳述。『二佛並顯凈穢之土隨標一土』：釋迦牟尼佛和彌勒佛同時顯現，雖然凈土和穢土有所不同，但都指向同一個佛土。這裡面蘊含著三重含義：從『義』（教義）的角度看有三種含義，從『事』（現象）的角度看有兩種含義，從『理』（本質）的角度看也有三種含義。這是因為三身佛所居住的地方各有不同。正如《理趣疏》所說。

『爾時世尊于初夜分舉身放光其光金色繞祇陀苑周遍七匝照須達舍亦作金色』：當時，世尊在初夜時分，全身放出光明，那光芒呈現金色，圍繞祇陀園（Jetavana，祇樹給孤獨園）整整七圈，照亮了須達舍（Sudatta，給孤獨長者之住所），也呈現出金色。

贊曰：第五個階段是教法所針對的根機。其中包含兩個部分：首先是放光召集大眾，然後是觀察光明聚集的大眾。問：為什麼這部經通過放光來召集大眾，而其他的經典不是這樣呢？答：因為彌勒（Maitreya，未來佛）上生的因緣深遠，果報廣大。如果不警示召集有緣之人，他們就沒有機會聽聞和見到。而且，無明的昏暗如同黑夜，覺悟的光明難以產生。如果不警示各種根機，他們就沒有機會自我覺悟。所以，通過放光來召集大眾，這與其他經典不同。召集大眾包含三個部分：首先是放光，然後是降雨花，最後是化佛說法。這裡講的是第一個部分。其中包含六個方面：一是說明教化的主體是世尊，二是說明時間是在初夜時分，三是說明放光之處是全身，四是說明神通變化是放光，五是說明光芒的相狀是金色，六是說明教化的境界是圍繞祇陀園，照亮須達舍。《無垢稱經》（Vimalakirti Sutra）中，佛告訴阿難陀（Ananda，阿難）：總而言之，諸佛所有的威儀、進退、受用、施為，都是爲了讓所教化的一切有情眾生調伏。所以，一切都稱為佛事。正如《涅槃經》（Nirvana Sutra）所說：佛入涅槃是在二月十五日等等，佛都親自說明，各有其所代表的意義。所以，這部經文都有其表示的意義。教化的主體是可以理解的。二是放光的時間：涅槃經是在早晨，法華經是在白天，般若經是在中午，這部經是在初夜。各有其所代表的意義。釋迦牟尼（Sakyamuni，釋迦牟尼佛）出現在五濁惡世，那時有情眾生的煩惱已經很重，那些沒有被度化的人愚癡更加嚴重。所以，在初夜放光。之所以要選擇初夜，是因為無始以來的無明極其昏暗。現在佛在初夜放出大光明，表示要宣說深奧的經典，想要讓那些在釋迦牟尼佛時期無法被度化的眾生，見到彌勒佛，得到聖智的光明，破除深重的無明。『舉』的意思是遍。遍身放出光明。涅槃經是從面門放光，法華經是從白毫放光。

【English Translation】 English version 'Though fire burns, my land remains secure.' The details of the compilation (of scriptures) cannot be fully described here. 'Two Buddhas appear together, the pure and impure lands both point to one land.' Sakyamuni Buddha and Maitreya Buddha appear simultaneously, although the pure and impure lands are different, they both point to the same Buddha land. This contains three meanings: from the perspective of 'meaning' (doctrine), there are three meanings; from the perspective of 'phenomena' (events), there are two meanings; from the perspective of 'principle' (essence), there are also three meanings. This is because the abodes of the three bodies of the Buddha are different. As stated in the Commentary on the Principle of Meaning (Li Qu Shu).

'At that time, the World Honored One, in the first part of the night, emitted light from his entire body. The light was golden in color, encircling Jetavana (Gīta Grove, the Jetavana Anathapindika Monastery) seven times and illuminating Sudatta's (Sudatta, Anathapindika's residence) dwelling, also in golden color.'

Commentary: The fifth stage is the capacity of those to be taught. It contains two parts: first, emitting light to gather the assembly; second, observing the assembled multitude in the light. Question: Why does this sutra gather the assembly by emitting light, while other sutras do not? Answer: Because the causes and conditions of Maitreya's (Maitreya, the future Buddha) rebirth are profound and the results are vast. If those with affinity are not alerted and summoned, they will have no opportunity to hear and see. Moreover, the darkness of ignorance is like night, and the light of awakening is difficult to arise. If the various capacities are not alerted, they will have no opportunity to awaken themselves. Therefore, gathering the assembly by emitting light is different from other sutras. Gathering the assembly contains three parts: first, emitting light; second, raining flowers; and third, the manifested Buddha speaking the Dharma. This is the first part. It contains six aspects: first, clarifying that the master of transformation is the World Honored One; second, clarifying that the time is in the first part of the night; third, clarifying that the place of emitting light is the entire body; fourth, clarifying that the miraculous transformation is emitting light; fifth, clarifying that the appearance of the light is golden; sixth, clarifying that the realm of transformation is encircling Jetavana and illuminating Sudatta's dwelling. In the Vimalakirti Sutra, the Buddha told Ananda (Ananda, the Buddha's attendant): In short, all the demeanor, movements, enjoyments, and actions of the Buddhas are to subdue all sentient beings to be transformed. Therefore, everything is called Buddha's work. As the Nirvana Sutra says: The Buddha entered Nirvana on the fifteenth day of the second month, etc., the Buddha himself explained, each with its own representation. Therefore, this sutra has its own meaning. The master of transformation is understandable. Second, the time of emitting light: the Nirvana Sutra is in the morning, the Lotus Sutra is in the daytime, the Prajna Sutra is at noon, and this sutra is in the first part of the night. Each has its own representation. Sakyamuni (Sakyamuni, the historical Buddha) appeared in the world of the five defilements. At that time, the afflictions of sentient beings were already heavy, and those who had not been liberated were even more ignorant. Therefore, the light is emitted in the first part of the night. The reason for choosing the first part of the night is because the ignorance since beginningless time is extremely dark. Now the Buddha emits great light in the first part of the night, indicating that he will speak profound sutras, wanting to allow those sentient beings who could not be liberated during the time of Sakyamuni Buddha to see Maitreya Buddha, obtain the light of holy wisdom, and break through the heavy ignorance. 'Raising' means pervasive. Emitting light from the entire body. The Nirvana Sutra emits light from the face, and the Lotus Sutra emits light from the white hair between the eyebrows.

般若次第遍身皆放。今舉身以放光。顯佛慈悲普弘濟故。顯修行者並得度故。遍十方法界悲智皆照故。要放光者。導迷徒故。破處黑闇諸眾生故。照愚盲者智眼開故。作金色者。法華白光。涅槃四色。此為金色。表可寶重故。濟末代眾生第一之珍寶。故繞祇陀園警出家眾。照須達舍者。警俗眾故。大施主故。欲顯聞經驚集二眾。二眾聞經。于當來世彌勒佛所普得度故。言七匝者。表令出家者現在未來破七隨眠故。除身語七諸惡業故。持七支戒故。當超七生得七覺分故。法應如是。

有金色光猶如霞雲遍舍衛國處處皆雨金色蓮華。

贊曰。第二明雨華有三。一光形二光處三雨金色蓮花。光形如霞雲者。表佛法身周遍法界化身隨物猶如霞雲。蔭四生故。說法雨故。慈悲如雲。遍舍衛者。釋迦牟尼受須達請授彌勒記。此國眾生遍有緣故。舍衛豐德表彌勒世出世財皆具足故。雨蓮花者。花有五德。一能掩惡。喻滅眾罪。二能生果。喻聞此經見彌勒佛獲證聖道。三香氣遠聞。學經見佛英聲遠振故。四能出水。喻聞經等已出生死海故。五能開敷。喻今後佛敷妙義故。

其光明中有無量百千諸大化佛皆唱是言。

贊曰。第三化佛說言也。有四。一化佛二皆唱三顯因四明果。此初二也。化佛者。喻彌勒上生跡

【現代漢語翻譯】現代漢語譯本：般若（Prajna，智慧）的光芒次第遍佈全身，現在舉全身來放光，是爲了彰顯佛陀慈悲普度眾生的宏大願力，爲了彰顯修行者都能得到解脫。光明遍照十方法界，悲智之光無所不及。之所以要放光，是爲了引導迷惑的眾生，破除一切黑暗中的眾生，照亮愚昧盲從者的智慧之眼。光芒呈現金色，是因為《法華經》中有白光，《涅槃經》中有四種顏色，這裡呈現金色，表示其珍貴和重要，是救濟末法時代眾生的第一珍寶。圍繞祇陀園（Jetavana，佛陀常住的精舍）是爲了警醒出家眾，照亮須達（Sudatta，給孤獨長者）的住所是爲了警醒在家眾，因為他是大施主。想要彰顯聽聞佛經能驚動和聚集出家和在家二眾，二眾聽聞佛經，在未來的彌勒佛（Maitreya）時代都能普遍得到解脫。說圍繞七圈，表示讓出家眾現在和未來都能破除七隨眠（seven latent tendencies），消除身語的七種惡業，持守七支戒（seven branches of morality），最終超越七生，獲得七覺支（seven factors of enlightenment）。法理本應如此。有金色的光芒，猶如彩霞雲彩，遍佈舍衛國（Sravasti，古印度王國），到處都降下金色的蓮花。讚頌說：第二部分說明降花，有三個方面：一是光芒的形狀，二是光芒的處所，三是降下金色的蓮花。光芒的形狀像彩霞雲彩，表示佛陀的法身周遍法界，化身隨順萬物，就像彩霞雲彩一樣，庇廕四生（four kinds of birth），說法猶如降雨，慈悲就像雲彩一樣。遍佈舍衛國，是因為釋迦牟尼佛（Sakyamuni Buddha）接受須達的邀請，並授記彌勒佛。這個國家的眾生普遍有緣分。舍衛國豐饒的功德，象徵著彌勒佛時代出世和入世的財富都具足。降下蓮花，是因為蓮花有五種功德：一是能夠掩蓋污泥，比喻滅除各種罪惡；二是能夠結出果實，比喻聽聞此經，見到彌勒佛，獲得證悟聖道的機會；三是香氣遠播，比喻學習佛經，見到佛陀，美名遠揚；四是能夠從水中生出，比喻聽聞佛經等，已經脫離生死苦海；五是能夠開放，比喻未來佛陀敷演微妙的義理。其光明中，有無量百千諸大化佛，都唱誦著這些話。讚頌說：第三部分是化佛說法，有四個方面：一是化佛，二是都唱誦，三是彰顯因，四是說明果。這裡是前兩個方面。化佛，比喻彌勒佛上生的事蹟。

【English Translation】 English version: The light of Prajna (wisdom) gradually pervades the whole body. Now, radiating light with the entire body is to manifest the Buddha's compassion and universal salvation, and to show that all practitioners can attain liberation. The light shines throughout the ten directions, and the light of compassion and wisdom is all-encompassing. The reason for emitting light is to guide confused beings, to dispel the darkness of all beings, and to illuminate the eyes of wisdom for the ignorant and blind. The light appears golden because there is white light in the 'Lotus Sutra' and four colors in the 'Nirvana Sutra'. Here, the golden color represents its preciousness and importance, and it is the foremost treasure for saving sentient beings in the Dharma-ending age. Circling Jetavana (the monastery where the Buddha often stayed) is to awaken the monastic community, and illuminating Sudatta's (Anathapindika's) residence is to awaken the lay community, because he is a great benefactor. The intention is to show that hearing the sutra can startle and gather both the monastic and lay communities. By hearing the sutra, both communities can universally attain liberation in the future era of Maitreya (the future Buddha). Saying that it circles seven times indicates that it enables monastics to break the seven latent tendencies in the present and future, eliminate the seven evil deeds of body and speech, uphold the seven branches of morality, and ultimately transcend the seven births and attain the seven factors of enlightenment. The Dharma should be like this. There was golden light, like colorful clouds, spreading throughout Sravasti (an ancient Indian kingdom), and golden lotus flowers rained down everywhere. The praise says: The second part explains the raining of flowers, with three aspects: first, the shape of the light; second, the location of the light; and third, the raining of golden lotus flowers. The shape of the light is like colorful clouds, indicating that the Buddha's Dharmakaya (Dharma body) pervades the entire Dharma realm, and the manifestation body follows all things, just like colorful clouds, sheltering the four kinds of birth, preaching the Dharma like rain, and compassion like clouds. Spreading throughout Sravasti is because Sakyamuni Buddha accepted Sudatta's invitation and prophesied Maitreya. The sentient beings of this country universally have affinities. The abundant merits of Sravasti symbolize that the worldly and other-worldly wealth of Maitreya's era are complete. The raining of lotus flowers is because lotus flowers have five virtues: first, they can cover mud, symbolizing the eradication of all sins; second, they can bear fruit, symbolizing hearing this sutra, seeing Maitreya, and obtaining the opportunity to attain the holy path; third, their fragrance spreads far, symbolizing studying the sutra, seeing the Buddha, and having a good reputation spread far and wide; fourth, they can emerge from water, symbolizing hearing the sutra, etc., and already escaping the sea of birth and death; fifth, they can bloom, symbolizing the future Buddha expounding subtle meanings. In its light, there are countless hundreds of thousands of great manifested Buddhas, all chanting these words. The praise says: The third part is the manifested Buddhas speaking the Dharma, with four aspects: first, the manifested Buddhas; second, all chanting; third, manifesting the cause; and fourth, explaining the result. Here are the first two aspects. The manifested Buddhas are a metaphor for Maitreya's ascent.

非真故。諸佛神變難思議故。皆唱言者。喻百億釋迦同與彌勒等授記故。

今於此中有千菩薩最初成佛名拘樓孫最後成佛名曰樓至。

贊曰。此後二也。今於此中有千菩薩者。顯未成佛居賢劫位。當彌勒等現居因故。最初成佛名拘留孫最後成佛名曰樓至。於此有緣果當成佛故。令諸眾生各起希愿得親近故。如千佛因緣經具陳其事。

說是語已尊者阿若憍陳如從禪起與其眷屬二百五十人俱。

贊曰。第二眾集也。于中有三。初四眾集。次二眾集。后八部集。初中有四。一苾芻眾。二苾芻尼眾。三近事男眾。四近事女眾。苾芻眾中有四。一耆舊尊宿眾。二少欲杜多眾。三神通外化眾。四智慧內德眾。此即初也。梵云阿若多解也。憍陳那婆羅門姓中之一性也。憍陳如訛也。梵薩縛遏剌他悉陀(唐言一切義成舊云悉達多訛略也)太子逾城之後。棲山隱谷己身殉法。父王凈飯乃命家族三人。一阿濕婆此二馬勝。二拔提。三摩男𤘽利。舅氏二人。一憍陳那。二十力迦葉。王云。我子舍家修學孤遊山野。故命汝曹隨知所止。內則叔伯舅氏。外則君而且臣。凡厥動靜宜知進止。五人銜命相望營衛。因即勤求欲期出要。每相謂曰。夫修道者苦證果耶。樂證果耶。二舅氏曰。要樂為道。三家族曰。勤苦為道。二三

【現代漢語翻譯】現代漢語譯本『非真故』（因為不是真實的）。『諸佛神變難思議故』（因為諸佛的神通變化難以思議）。『皆唱言者』（都這樣唱說），比喻百億釋迦牟尼佛一同與彌勒佛等授記的緣故。

『今於此中有千菩薩最初成佛名拘樓孫最後成佛名曰樓至』（現在這裡有一千位菩薩，最初成佛的名為拘樓孫佛(Krakucchanda Buddha)，最後成佛的名為樓至佛(Ruchi Buddha)）。

贊曰：這是指後面的兩位佛。『今於此中有千菩薩者』（現在這裡有一千位菩薩），顯示他們尚未成佛，還處於賢劫的位置，相當於彌勒佛等現在所處的因位。『最初成佛名拘留孫最後成佛名曰樓至』（最初成佛的名為拘樓孫佛，最後成佛的名為樓至佛），因為他們與此地有緣，將來會在此成佛。這能讓眾生各自生起希望，得以親近他們。詳細情況可以參考《千佛因緣經》。

『說是語已尊者阿若憍陳如從禪起與其眷屬二百五十人俱』（說完這些話后，尊者阿若憍陳如(Ajnatakaundinya)從禪定中起身，與他的眷屬二百五十人一同前來）。

贊曰：這是第二類大眾的聚集。其中有三部分：首先是四眾的聚集，其次是二眾的聚集，最後是八部的聚集。在四眾的聚集中有四類：一是比丘眾，二是比丘尼眾，三是近事男眾，四是近事女眾。比丘眾中又有四類：一是年長德高的尊宿眾，二是少欲修苦行的頭陀眾，三是神通變化的外化眾，四是智慧內證的內德眾。這裡指的是第一類。梵語『阿若多』是『解』的意思。『憍陳那』是婆羅門姓氏中的一個分支。『憍陳如』是訛傳的說法。梵語『薩縛遏剌他悉陀』(Sarvarthasiddha)，翻譯成漢語是『一切義成』，舊譯為『悉達多』是訛略的說法。悉達多太子逾越城墻之後，棲身山林，隱居山谷，以身殉法。父王凈飯王(Suddhodana)於是命令家族中的三人跟隨他：一是阿濕婆(Ashvajit)，也叫馬勝，二是拔提(Bhadrika)，三是摩男俱利(Mahanama Kulika)；還有舅舅家的兩人：一是憍陳那，二是十力迦葉(Dashabala Kashyapa)。國王說：『我的兒子捨棄家庭去修行，獨自遊歷山野，所以命令你們跟隨他，瞭解他的去處。對內是叔伯舅舅，對外是君臣關係。他的一切行動都應該瞭解並勸諫。』五人接受命令，互相照應，盡力保護他，因此勤奮求道，希望能夠脫離輪迴。他們常常互相說：『修行證果是苦證果呢，還是樂證果呢？』兩位舅舅說：『要以快樂為道。』三位家族成員說：『要以勤苦為道。』二比三

【English Translation】 English version 'Non-truth reason'. 'Because the divine transformations of all Buddhas are inconceivable'. 'All chant these words', is a metaphor for hundreds of billions of Shakyamuni Buddhas jointly bestowing predictions upon Maitreya and others.

'Now, within this [kalpa], there are a thousand Bodhisattvas. The first to attain Buddhahood is named Krakucchanda (Krakucchanda Buddha), and the last to attain Buddhahood is named Ruchi (Ruchi Buddha)'.

Praise: This refers to the latter two. 'Now, within this [kalpa], there are a thousand Bodhisattvas', indicates that they have not yet attained Buddhahood and are still in the position of the Bhadrakalpa, equivalent to the causal position currently occupied by Maitreya and others. 'The first to attain Buddhahood is named Krakucchanda, and the last to attain Buddhahood is named Ruchi', because they have an affinity with this place and will attain Buddhahood here in the future. This allows sentient beings to each arise with hope and be able to draw near to them. The details can be found in the 'Sutra of the Causes and Conditions of the Thousand Buddhas'.

'Having spoken these words, the Venerable Ajnatakaundinya rose from meditation, together with his retinue of two hundred and fifty people'.

Praise: This is the gathering of the second assembly. There are three parts to it: first, the gathering of the four assemblies; second, the gathering of the two assemblies; and third, the gathering of the eight classes of beings. Within the gathering of the four assemblies, there are four categories: first, the assembly of Bhikshus; second, the assembly of Bhikshunis; third, the assembly of Upasakas; and fourth, the assembly of Upasikas. Within the assembly of Bhikshus, there are four categories: first, the assembly of elder and venerable elders; second, the assembly of ascetics practicing Dhuta; third, the assembly of those with supernatural powers and external transformations; and fourth, the assembly of those with wisdom and internal virtues. This refers to the first category. The Sanskrit word 'Ajñata' means 'understanding'. 'Kaundinya' is one of the lineages within the Brahmin surname. 'Kaundinya' is a corrupted pronunciation. The Sanskrit 'Sarvarthasiddha' (Sarvarthasiddha), translated into Chinese, means 'all meanings accomplished'; the old translation 'Siddhartha' is a corrupted abbreviation. After Prince Siddhartha left the city, he dwelled in the mountains and valleys, sacrificing himself for the Dharma. His father, King Suddhodana (Suddhodana), then ordered three members of the family to follow him: first, Ashvajit (Ashvajit), also called Asvajit; second, Bhadrika (Bhadrika); and third, Mahanama Kulika (Mahanama Kulika); and two from his maternal uncle's family: first, Kaundinya; and second, Dashabala Kashyapa (Dashabala Kashyapa). The king said, 'My son has left home to cultivate and wanders alone in the mountains and fields, so I order you to follow him and understand where he goes. Internally, you are uncles and relatives; externally, you are both subjects and ministers. All his actions should be known and advised.' The five accepted the order, looked after each other, and strived to protect him, and therefore diligently sought the Way, hoping to escape Samsara. They often said to each other, 'Is the attainment of enlightenment through suffering or through joy?' The two uncles said, 'The Way should be through joy.' The three family members said, 'The Way should be through diligence and suffering.' Two out of three.

交諍未有以明。太子思惟其理。為伏苦行外道。日食麻麥以資支身。二舅氏曰。太子所行非真失正道矣。道由樂證。今乃勤苦非吾徒也。舍而遠遁自思果證。太子六年苦行未證菩提。欲驗苦行非真。受乳糜而證果。三家族曰功垂成矣。今其退乎。六年苦行已一旦損功。遂亦逃舍相從求覓舅氏二人。既相見已迬坐論曰。昔見太子出王城就荒谷。去珍服被鹿皮。精勤苦心求無上法。今乃受牧牛女乳糜。敗道虧志無能為也。二舅氏曰。君何見之晚乎。此猖獗人也。處深谷受尊位。不能靜志遁跡山林。棄輪王之大寶為鄙賤之庸人。何可念哉。言增慘切。太子浴尼連河坐菩提樹成等正覺號天人師。思察。應度唯郁頭藍子者證非想定堪受妙法。空天報曰。彼命終來經今七日。如來嘆惜。斯何不遇重。更觀察。有阿藍迦藍證無所有處定。可授至理。諸天又報曰。終已五日。如來再嘆愍其薄福。又更諦觀。誰應受教。唯施鹿林有五人者。堪先誘導。佛從覺樹趣鹿野園。威儀寂靜神光晃耀。毫含玉彩身瑩金色。安祥前進導彼五人。五人遙見互相謂曰。一切義成彼來者是歲月淹久都無果證。心期屢返。故尋我徒。宜各默然勿起迎禮。如來漸近。威神所逼五人忘制各起禮迎侍從如來。如來漸誘示之妙理。為其示相勸修作證。三轉法輪。佛問解

【現代漢語翻譯】現代漢語譯本交諍（爭論）沒有能夠說清楚的。太子（悉達多·喬達摩）思考其中的道理，爲了降伏苦行外道，每天只吃麻麥來維持身體。他的兩位舅舅說：『太子所做的不是真正的，已經失去了正道。得道應該通過快樂來證得，現在這樣勤勞刻苦不是我們的同道。』於是捨棄他遠遠地逃走了，自己去思考如何證得果位。太子苦行六年，沒有證得菩提（覺悟），想要驗證苦行不是真理，接受了乳糜（牛奶粥）而證得果位。三個家族的人說：『功德快要完成了，現在他卻退縮了嗎？六年苦行已經一下子損失了功德。』於是也逃離捨棄，一起去尋找兩位舅舅。見面后，他們坐在一起議論說：『以前看到太子離開王城，前往荒涼的山谷，脫下珍貴的衣服穿上鹿皮，精勤刻苦地尋求無上之法。現在卻接受牧牛女的乳糜，敗壞道行，喪失志向，沒有什麼作爲了。』兩位舅舅說：『你們怎麼現在才看出來呢？這個人是個狂妄自大的人。身處深山卻享受尊貴的地位，不能靜下心來遁跡山林，拋棄輪王（統治者）的大寶藏，成為卑賤的庸人，有什麼值得留戀的呢？』言語更加悲慘和急切。太子在尼連禪河（Nairanjana River）沐浴后，坐在菩提樹（Bodhi Tree）下成就正等正覺，號稱天人師（導師）。他思考，應該度化誰呢？他認為郁頭藍子（Uddaka Rāmaputta）證得了非想非非想定（neither perception nor non-perception），堪能接受微妙的佛法。空中的天人稟告說：『他已經去世七天了。』如來嘆息，可惜他沒有遇到自己。再次觀察，有阿藍迦藍（Āḷāra Kālāma）證得了無所有處定（nothingness），可以傳授至高的真理。諸天又稟告說：『他已經去世五天了。』如來再次嘆息，憐憫他福報淺薄。又仔細觀察，誰應該接受教誨呢？只有在施鹿林（Deer Park）的五個人，可以先引導他們。佛陀從覺樹前往鹿野苑（Sarnath），威儀寂靜，神光閃耀，眉間白毫含著玉的光彩，身體瑩潔如金色。安詳地前進，引導那五個人。五個人遠遠地看見他，互相說道：『一切義成（Sarvarthasiddha，太子的本名）來了，他經過這麼長時間都沒有證得果位，心意屢次返回，所以來尋找我們。我們應該保持沉默，不要起身迎接他。』如來漸漸走近，被他的威神所震懾，五個人忘記了之前的約定，各自起身迎接，侍奉如來。如來逐漸引導他們，向他們展示微妙的道理，為他們開示佛法的相，勸勉他們修行作證，三轉法輪（Three Turnings of the Dharma Wheel）。佛陀問道：『你們理解了嗎？』

【English Translation】 English version The dispute was not clearly resolved. Prince Siddhartha Gautama pondered the reason, aiming to subdue the ascetic heretics, sustaining himself on sesame and wheat each day. His two maternal uncles said, 'What the Prince is doing is not genuine and has strayed from the right path. Enlightenment should be attained through joy, but this diligence and hardship are not in line with our path.' Thus, they abandoned him and fled far away, contemplating how to attain enlightenment themselves. After six years of asceticism, the Prince had not attained Bodhi (enlightenment). Desiring to verify that asceticism was not the truth, he accepted milk-gruel and attained the fruit. The three families said, 'The merit is about to be completed, but now he retreats? Six years of asceticism have been lost in an instant.' So they also fled and abandoned him, joining in the search for the two maternal uncles. Upon meeting, they sat together and discussed, saying, 'We used to see the Prince leave the royal city and go to the desolate valley, removing precious garments and wearing deerskin, diligently seeking the supreme Dharma (teachings). Now he accepts milk-gruel from a cowherd girl, ruining his practice, losing his ambition, and accomplishing nothing.' The two maternal uncles said, 'Why do you see this so late? This is an arrogant person. Residing in a deep valley yet enjoying a noble position, unable to quiet his mind and retreat into the mountains, abandoning the great treasure of a Chakravartin (wheel-turning king) to become a lowly commoner. What is there to cherish?' Their words grew more tragic and urgent. After bathing in the Nairanjana River, the Prince sat under the Bodhi Tree and attained perfect enlightenment, becoming known as the Teacher of Gods and Humans. He contemplated who should be saved. He considered that Uddaka Rāmaputta had attained the state of neither perception nor non-perception and was capable of receiving the subtle Dharma. A deva (god) in the sky reported, 'He has passed away for seven days.' The Tathagata (Thus Come One, Buddha) sighed, regretting that he had not encountered him. Observing again, he saw that Āḷāra Kālāma had attained the state of nothingness and could be taught the supreme truth. The devas again reported, 'He has passed away for five days.' The Tathagata sighed again, pitying his meager fortune. He further observed who should receive the teachings. Only the five people in the Deer Park were suitable to be guided first. The Buddha proceeded from the Bodhi Tree to Sarnath, with dignified composure, radiant divine light, a white hair-curl between his eyebrows containing the luster of jade, and a body as pure as gold. He advanced peacefully, guiding those five people. The five people saw him from afar and said to each other, 'Sarvarthasiddha (the Prince's original name) is coming. He has not attained enlightenment after so long, and his intentions have repeatedly changed, so he is seeking our company. We should remain silent and not rise to greet him.' As the Tathagata approached, overwhelmed by his majestic power, the five people forgot their previous agreement and each rose to greet and attend to the Tathagata. The Tathagata gradually guided them, revealing the subtle principles, showing them the characteristics of the Dharma, and encouraging them to cultivate and attain realization, turning the Wheel of Dharma three times. The Buddha asked, 'Do you understand?'

耶。時憍陳那最初答解。地神唱告凈居。諸天亦言。憍陳那先解如是。乃至聲遍大千。因以為名名解。憍陳那今與其徒大德耆舊見光晃耀雨花。宣唱從禪定起趣世尊所。舊經或云尊者了本際。或云解無智。皆得。阿若多義。不正得名。又不解憍陳那之姓故也。

尊者摩訶迦葉與其眷屬二百五十人俱。

贊曰。第二少欲杜多眾也。摩訶大也。迦葉波飲光也。略故云迦葉。此婆羅門姓。飲光仙人種。昔有婆羅門獲證仙果。身皮金色飲蔽日月之光。尊者是彼之種。以姓標名。又迦葉身光飲日月光故以為名。付法藏傳云。昔過去九十一劫毗婆尸佛入涅槃。后四部弟子起七寶塔。中有佛形像。佛面金色少處缺壞。有一貧女。遊行乞丐得一金珠。見像面壞欲補像面。迦葉爾時作鍛金師。女即持往請令修造。金師聞福歡喜。為治用補像面。因共立愿。愿我二人常為夫婦。身真金色恒受勝樂常修梵行。從是以來九十一劫身真金色生天人中快樂無極。最後託生第七梵天。時摩竭國有婆羅門名尼俱律陀。過去修福。聰明多智巨富無量。金銀七寶牛羊田宅奴婢車乘比瓶沙王千倍為勝。瓶沙王有金犁千具。彼婆羅門恐與王齊畏招罪咎。其家但作九百九十九具。其家有量。最下之者其價猶直百千兩金。有六十簞金粟。一簞有三百四十

【現代漢語翻譯】現代漢語譯本：當時，憍陳那（Ajnatakaundinya）最初領悟了佛法。地神歡呼雀躍，傳告到凈居天（Suddhavasa）。諸天也說：『憍陳那首先領悟了。』這樣的聲音傳遍大千世界。因此，『解』（Ajnata）就成了他的名字，稱為解憍陳那。現在，他和他的弟子、德高望重的老修行們，看到佛光閃耀，天雨散花，宣揚著從禪定中起身，前往世尊所在之處。舊的經典或者說尊者『了本際』，或者說『解無智』，都是可以的。阿若多（Ajnata）的意思是『不正』，用在這裡作為名字是不恰當的，而且也沒有解釋憍陳那的姓氏。

尊者摩訶迦葉（Mahakasyapa），和他的眷屬二百五十人一起。

贊曰：他是第二位少欲知足的頭陀行者。摩訶（Maha）是『大』的意思。迦葉波（Kasyapa）是『飲光』的意思，簡稱為迦葉。這是婆羅門（Brahmana）的姓氏，是飲光仙人的後代。過去有一位婆羅門獲得了仙果，他的身體面板是金色的，能夠遮蔽日月的光芒。尊者就是他的後代，用姓氏作為名字。又因為迦葉的身體光芒能夠遮蔽日月的光芒，所以以此為名。《付法藏傳》中說：過去九十一劫，毗婆尸佛（Vipasyin）入涅槃后，四部弟子建造了一座七寶塔，塔中有佛的形像，佛面上的金色有一小部分損壞。有一位貧窮的女子，乞討得到一顆金珠，看到佛像的面部損壞，想要修補佛像的面部。迦葉當時是位鍛金師，女子就拿著金珠去請他修造。金師聽到這個功德，非常歡喜，就為她修補了佛像的面部。因此共同發願：愿我們二人常常成為夫婦，身體是真正的金色，恒常享受殊勝的快樂，常常修行梵行。從那以後，九十一劫以來，身體都是真正的金色，生在天人之中，快樂無比。最後託生在第七梵天。當時摩竭陀國（Magadha）有一位婆羅門名叫尼俱律陀（Nigratha），過去修了福報，聰明多智，巨富無量，金銀七寶、牛羊田宅、奴婢車乘，比瓶沙王（Bimbisara）多千倍。瓶沙王有金犁一千具，這位婆羅門恐怕和國王一樣，招來罪過，他家只做了九百九十九具。他家的東西，最差的也價值百千兩黃金。有六十簞金粟，一簞有三百四十斗。

【English Translation】 English version: At that time, Ajnatakaundinya (憍陳那) was the first to understand the Dharma. The earth deities rejoiced and proclaimed it to the Suddhavasa (凈居) heavens. The devas also said, 'Ajnatakaundinya has understood first!' This sound spread throughout the entire great chiliocosm. Therefore, 'Ajnata' (解) became his name, and he was called Ajnatakaundinya. Now, he and his disciples, venerable and senior practitioners, seeing the radiant light and the rain of flowers, proclaimed that they were rising from samadhi and going to where the World Honored One was. The old scriptures either say that the venerable one 'understood the fundamental reality' or 'unraveled ignorance,' both are acceptable. The meaning of Ajnata (阿若多) is 'not correct,' and it is inappropriate to use it as a name here, and it does not explain the surname of Kaundinya.

The venerable Mahakasyapa (摩訶迦葉), together with his retinue of two hundred and fifty people.

Praise: He is the second ascetic practicing few desires and contentment. Maha (摩訶) means 'great.' Kasyapa (迦葉波) means 'light-drinker,' abbreviated as Kasyapa. This is a Brahmana (婆羅門) surname, a descendant of the light-drinking immortal. In the past, there was a Brahmana who attained the fruit of immortality, his skin was golden and could obscure the light of the sun and moon. The venerable one is his descendant, using the surname as the name. Also, because Kasyapa's body light could obscure the light of the sun and moon, he was named accordingly. The Transmission of the Dharma Treasury says: In the past, ninety-one kalpas ago, after Vipasyin Buddha (毗婆尸佛) entered Nirvana, the fourfold disciples built a seven-jeweled stupa, with an image of the Buddha inside. A small part of the golden face of the Buddha image was damaged. There was a poor woman who begged and obtained a golden pearl. Seeing the damaged face of the Buddha image, she wanted to repair it. Kasyapa was a goldsmith at that time, and the woman took the pearl to him and asked him to repair it. The goldsmith was delighted to hear of this merit and repaired the face of the Buddha image for her. Therefore, they made a joint vow: 'May we always be husband and wife, with true golden bodies, constantly enjoying supreme happiness, and always practicing pure conduct.' From then on, for ninety-one kalpas, their bodies were truly golden, and they were born among gods and humans, enjoying boundless happiness. Finally, they were born in the seventh Brahma heaven. At that time, in the kingdom of Magadha (摩竭陀), there was a Brahmana named Nigratha (尼俱律陀), who had accumulated merit in the past, was intelligent and wise, and immensely wealthy, with gold, silver, seven treasures, cattle, fields, houses, servants, and carriages, a thousand times more than King Bimbisara (瓶沙王). King Bimbisara had a thousand golden plows, and this Brahmana, fearing to be equal to the king and incur blame, only made nine hundred and ninety-nine. Even the lowest of his possessions was worth a hundred thousand taels of gold. He had sixty dan of golden millet, with three hundred and forty dou in each dan.

斛。其家雖富竟無兒息。于其舍邊有一樹神。夫婦常往祈請祭祠求乞有子。多年無應。嗔忿語曰。今更七日盡心奉事。若復無驗必相燒剪。樹神愁怖告四天王。四天王告帝釋。帝釋觀閻浮提無堪彼子。即詣梵王所廣宣上事。梵王即以天眼遍觀見。一梵天臨當命終。即往勸之勸其往生。梵天受教即來託生。滿足十月生一男兒。顏貌端正身真金色光明赫奕照四十里。相師占曰。此兒宿福必當出家。父母聞之甚懷愁惱。夫婦議曰。當設何方斷絕其意。覆自思惟。世所耽著唯有美色。當爲娉取端正好女用斷其情。至年十五欲為娉妻。語父母言。我心清凈不須婦也。父母不聽。兒知難免便設權計語父母言。能為我得紫金色女端正超世。我當取之。父母即召諸婆羅門遍行娉求。諸婆門鑄一金女端正奇特。輿行村落高聲唱言。若有女人得見金神禮拜之者。后出嫁時必得好婿身真金色端正殊妙。女聞悉出。唯有一女軀體金色端正殊好。即是往日施金珠女也。以昔勝緣有此妙身。志樂清潔獨不肯出。諸女強將共見金神。此女既到金色光明映奪金神。婆羅門見即為娉。得既到夫家夫婦相對。各皆清潔了無異意。共立要契各住一房。父母知已嚴涂一房令其同舍安置一床。迦葉語婦。我若眠息汝當經行。汝若眠臥我當經行。后次婦臥垂手床前。

【現代漢語翻譯】現代漢語譯本：斛（一種容量單位）。他家雖然富有，卻一直沒有孩子。在他的房子旁邊有一棵樹神。夫婦二人經常前去祈禱祭祀，求神賜子。多年沒有應驗。他們嗔怒地說：『現在再用七天的時間盡心奉事，如果仍然沒有效果，必定將你燒燬剪除。』樹神感到憂愁恐懼，便告訴了四天王（佛教護法神）。四天王告訴了帝釋（忉利天之主）。帝釋觀察閻浮提（我們所居住的世界）沒有誰堪為他的兒子。於是前往梵王（色界天之主）處，詳細稟告了這件事。梵王立即用天眼遍觀，看到一位梵天（色界天的天人）即將命終。於是前去勸說他，勸他去投生。梵天接受了教誨，就來託生。滿了十個月，生了一個男孩。容貌端正，身體呈現真正的金色，光明照耀四十里。相士占卜說：『這個孩子宿世有福，必定會出家。』父母聽了，非常憂愁煩惱。夫婦商議說：『應當用什麼方法斷絕他的念頭呢？』反覆思量，世人所貪戀的只有美色。應當為他聘娶端正美好的女子，用來斷絕他的情慾。到十五歲時，想要為他娶妻。兒子對父母說：『我心清凈，不需要妻子。』父母不聽。兒子知道難以避免，便設了一個權宜之計，對父母說：『如果能為我找到紫金色的女子，端正超凡脫俗，我就娶她。』父母立即召集了各位婆羅門（古印度祭司），四處去尋找。婆羅門鑄造了一個金女，端正奇特。用車輛載著在村落里行走，高聲唱道：『如果有女人得見金神，禮拜她的人，以後出嫁時必定能得到好丈夫，身真金色，端正殊妙。』女子們聽了都出來觀看。只有一位女子軀體金色，端正美好。就是往日佈施金珠的女子。因為往昔殊勝的因緣，才有這美妙的身體。她志向高潔，不肯出來。眾女子強行將她拉去一起觀看金神。這位女子一到，金色的光明掩蓋了金神。婆羅門見了，就為兒子聘娶了她。娶到夫家后，夫婦相對，各自都清凈，沒有其他的想法。共同立下約定，各自住在一個房間。父母知道后，嚴密封塗了一間房間，讓他們同住一室，安置在一張床上。迦葉（人名）對妻子說：『我如果睡覺休息，你就應當經行（繞佛或禪修）。你如果睡覺休息，我就應當經行。』後來，妻子睡覺時，手垂到了床前。

【English Translation】 English version: 斛 (hú, a unit of volume). Although his family was wealthy, they had no children. Beside their house was a tree spirit. The couple often went to pray and make offerings, seeking a son. After many years without response, they angrily said, 'Now, for another seven days, we will serve you wholeheartedly. If there is still no result, we will surely burn and cut you down.' The tree spirit, worried and fearful, told the Four Heavenly Kings (Cāturmahārājakāyikas, guardians of Buddhism). The Four Heavenly Kings told Śakra (ruler of Trāyastriṃśa Heaven). Śakra observed that there was no one in Jambudvīpa (the world we live in) worthy to be his son. So he went to Brahmā (ruler of the Form Realm) and extensively reported the matter. Brahmā immediately used his divine eye to observe and saw a Brahmā deva (a deity in the Form Realm) who was about to die. He went to advise him, urging him to be reborn. The Brahmā deva accepted the teaching and came to be conceived. After ten months, a boy was born. His appearance was upright, his body was truly golden, and his light shone for forty li. A fortune teller divined, 'This child has accumulated blessings from past lives and will surely renounce the world.' The parents were very worried and distressed upon hearing this. The couple discussed, 'What method should we use to cut off his intention?' After repeated thought, the only thing that people are attached to is beauty. We should betroth him to an upright and beautiful woman to cut off his desires. When he reached the age of fifteen, they wanted to take a wife for him. The son said to his parents, 'My mind is pure and I do not need a wife.' The parents did not listen. Knowing that it was difficult to avoid, the son devised an expedient plan and said to his parents, 'If you can find me a woman with a purple-golden complexion, upright and surpassing the world, I will marry her.' The parents immediately summoned all the Brahmins (ancient Indian priests) to seek her everywhere. The Brahmins cast a golden maiden, upright and extraordinary. They carried her in a vehicle through the villages, loudly proclaiming, 'If any woman sees the golden deity and worships her, she will surely obtain a good husband when she marries in the future, with a truly golden body, upright and exceptionally beautiful.' The women all came out to see her. Only one woman had a golden body, upright and beautiful. She was the woman who had given gold pearls in the past. Because of the superior causes and conditions of the past, she had this wonderful body. Her aspirations were pure and she was unwilling to come out. The women forcibly dragged her to see the golden deity together. When this woman arrived, her golden light overshadowed the golden deity. The Brahmins saw her and betrothed her to the son. After she was married into the husband's family, the couple faced each other, each being pure and without other thoughts. They made a pact to live in separate rooms. When the parents found out, they sealed off a room and had them live together in the same room, placed on the same bed. Kāśyapa (name of a person) said to his wife, 'If I am sleeping and resting, you should be circumambulating (walking around a Buddha image or practicing meditation). If you are sleeping and resting, I should be circumambulating.' Later, when the wife was sleeping, her hand hung down in front of the bed.

毒蛇入室欲螫其手。迦葉見已以衣裹手舉著床上。婦便驚悟而責之異。我立誓要不相近。今復何緣竊舉我手。迦葉答言。有蛇來入恐傷汝手妨廢修道。是故舉之實無染意。即指蛇示。婦意乃悟。夫婦節操深厭世間。啟辭父母求欲出家。父母見已遂便聽許。於是夫婦俱共出家來至佛前。佛為說法。即於此時得阿羅漢。三明六通具八解脫。婦於後時亦得阿羅漢。迦葉在世常與如來對座說法。佛滅度后所有法藏悉付迦葉。迦葉后時結集三藏竟至雞足山。全身不散。后彌勒佛出世之時。從山而出。在大眾中作十八變度人無量。然後滅身未來成佛號曰光明。如法華中佛為授記。

尊者大目犍連與其眷屬二百五十人俱。

贊曰。第三神通外化眾也。梵云摩訶沒特伽羅。此云大采菽氏。今訛略云大目犍連。此婆羅門種。上古有仙居山寂處。常采菉豆而食。因以為名名大采菽氏。與舍利子小為親友。舍利子以才明見貴。尊者以精鑒延譽。才智相比動止必俱。結要終始契同去就相與。厭俗苦求舍家。遂師珊阇耶焉。舍利子遇馬勝阿羅漢。聞法悟聖。還為尊者重述聞。而悟法遂證初果。與其徒眾一百人俱。亦云二百五十人。俱到佛所。世尊遙見指而告曰。彼來者我弟子中神足第一。既至佛所請入法中。世尊告曰。善來苾芻。凈

【現代漢語翻譯】現代漢語譯本：一條毒蛇進入房間，想要咬迦葉（Kasyapa，人名，意為飲光）妻子的手。迦葉看見后，用衣服裹住妻子的手，然後把手放到床上。他的妻子感到驚訝和不解，責問他說：『我發誓不再與你親近，現在你又為何偷偷地碰我的手？』迦葉回答說：『有蛇進來，我怕它傷到你的手，妨礙你修行，所以才抬起你的手，實在沒有非分之想。』說完，他就指給妻子看那條蛇。他的妻子這才明白。夫婦二人深深厭惡世俗，向父母請求允許他們出家。父母同意了他們的請求。於是，這對夫婦一同出家，來到佛陀面前。佛陀為他們說法，他們立刻證得了阿羅漢果（Arhat，佛教修行的一種果位），具備了三明六通（指阿羅漢所具有的超自然能力）和八解脫（指擺脫輪迴的八種境界）。迦葉的妻子後來也證得了阿羅漢果。迦葉在世時，經常與如來（Tathagata，佛的稱號之一，意為如實而來者）相對而坐，宣講佛法。佛陀涅槃（Nirvana，佛教術語，指解脫生死輪迴的狀態）后，所有的佛法都交付給了迦葉。迦葉後來結集三藏（Tripitaka，佛教經典的總稱）完畢后，前往雞足山（Kukkutapada，山名）。他的全身沒有腐爛。後來彌勒佛（Maitreya，未來佛）出世時，他將從山中出來，在大眾中示現十八種變化，度化無量眾生，然後捨棄肉身，未來成佛，佛號為光明。正如《法華經》（Lotus Sutra，佛教經典）中所記載的，佛陀為他授記。

尊者大目犍連（Mahamaudgalyayana，佛陀十大弟子之一，以神通著稱）和他的眷屬二百五十人一起。

贊曰：大目犍連是神通第一的尊者，能示現外化之神通。梵語摩訶沒特伽羅，翻譯成漢語是『大采菽氏』。現在訛略地稱為大目犍連。大目犍連是婆羅門種姓。上古時代，有一位仙人居住在寂靜的山中，經常採摘菉豆食用，因此得名『大采菽氏』。大目犍連和舍利子（Sariputra，佛陀十大弟子之一，以智慧著稱）從小就是親密的朋友。舍利子因為才華和智慧而受到重視，大目犍連因為精明能幹而受到讚揚。他們的才智相當，行動必然在一起。他們結盟發誓，生死相隨，同進同退。他們厭倦世俗的痛苦，捨棄家庭，於是拜珊阇耶（Sanjaya，古印度的一位哲學家）為師。舍利子遇到了馬勝阿羅漢（Asvajit，佛陀早期弟子之一），聽聞佛法后開悟證果。他回來后為大目犍連重述所聞，大目犍連也因此開悟，證得了初果（Sotapanna，佛教修行的一種果位）。他和他的徒眾一百人（也有說是二百五十人）一起，來到佛陀的住所。世尊遠遠地看見他們，指著他們說：『來者是我弟子中神通第一的人。』他們到達佛陀的住所后，請求加入佛法僧團。世尊說：『善來比丘（Bhikkhu，佛教出家男眾的稱謂），清凈。』

【English Translation】 English version: A venomous snake entered the room, intending to bite Kasyapa's (Kasyapa, a proper noun, meaning 'one who drinks light') wife's hand. Kasyapa, upon seeing this, wrapped her hand with his robe and placed it on the bed. His wife, startled and puzzled, questioned him: 'I vowed to remain apart from you. Why do you now secretly touch my hand?' Kasyapa replied, 'A snake entered, and I feared it would harm your hand and hinder your spiritual practice. Therefore, I lifted your hand, truly without any impure intentions.' He then pointed out the snake to her. His wife then understood. The couple, deeply weary of worldly life, sought permission from their parents to renounce their home and become monks. Their parents granted their request. Thus, the couple together renounced their home and came before the Buddha. The Buddha preached the Dharma to them, and they immediately attained the state of Arhat (Arhat, a stage of Buddhist attainment), possessing the three insights and six supernormal powers, and the eight liberations. Kasyapa's wife later also attained the state of Arhat. While Kasyapa was alive, he often sat opposite the Tathagata (Tathagata, an epithet of the Buddha, meaning 'one who comes thus') and expounded the Dharma. After the Buddha's Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death), all the Dharma teachings were entrusted to Kasyapa. Kasyapa later, after compiling the Tripitaka (Tripitaka, the collection of Buddhist scriptures), went to Kukkutapada Mountain (Kukkutapada, a mountain name). His entire body did not decay. Later, when Maitreya Buddha (Maitreya, the future Buddha) appears in the world, he will emerge from the mountain, display eighteen transformations among the assembly, liberate countless beings, and then relinquish his physical body, becoming a Buddha in the future, named Light. As recorded in the Lotus Sutra (Lotus Sutra, a Buddhist scripture), the Buddha bestowed a prophecy upon him.

Venerable Mahāmaudgalyāyana (Mahamaudgalyayana, one of the Buddha's ten great disciples, known for his supernatural powers) and his retinue of two hundred and fifty people were together.

A eulogy: Mahāmaudgalyāyana is the foremost in supernatural powers, capable of manifesting external transformations. In Sanskrit, Mahāmaudgalyāyana; translated into Chinese, it means 'Great Bean Picker'. Now, it is abbreviated as Mahāmaudgalyāyana. Mahāmaudgalyāyana was of the Brahmin caste. In ancient times, there was an immortal who lived in a secluded mountain, often picking and eating green beans, hence the name 'Great Bean Picker'. Mahāmaudgalyāyana and Sariputra (Sariputra, one of the Buddha's ten great disciples, known for his wisdom) were close friends from a young age. Sariputra was valued for his talent and wisdom, and Mahāmaudgalyāyana was praised for his keen discernment. Their talents were comparable, and their actions were always together. They made a pact to stay together through life and death, sharing the same path. They were weary of worldly suffering and renounced their homes, thus becoming disciples of Sanjaya (Sanjaya, an ancient Indian philosopher). Sariputra encountered the Arhat Asvajit (Asvajit, one of the Buddha's early disciples), and upon hearing the Dharma, he awakened and attained enlightenment. He returned and recounted what he had heard to Mahāmaudgalyāyana, who also awakened and attained the first stage of enlightenment (Sotapanna, a stage of Buddhist attainment). He and his followers, one hundred people (or it is said two hundred and fifty people), came to the Buddha's abode. The World Honored One saw them from afar, pointed to them, and said: 'Those who come are the foremost in supernatural powers among my disciples.' After they arrived at the Buddha's abode, they requested to join the Sangha (Bhikkhu, a Buddhist monk). The World Honored One said: 'Welcome, Bhikkhu (Bhikkhu, a Buddhist monk), pure.'

修梵行得離苦際。聞是語時鬢髮自落俗裳變緇。戒品清凈威儀調順。經七日結漏盡證阿羅漢果得大神通。后佛在無熱惱池。人天咸集唯舍利子不侍從會。佛命沒特伽羅往召來集。沒特伽羅承命而往。舍利子於時方補護法衣。沒特伽羅曰。佛在無熱惱池。命我召爾。舍利子曰。且止待我補竟。與子同行。沒特伽羅曰。若不速行。欲運神力舉爾石室至大會所。舍利子乃解帶置地曰。若舉此帶而得動者。我身或動。時沒特伽羅運大神通舉帶不動。地為之震。因以神足還詣佛所。見舍利子已在會坐。沒特伽羅俯而難曰。今乃以知神通之力不如智慧之力矣。今標其輩云二百五十人俱。

尊者舍利弗與其眷屬二百五十人俱。

贊曰。第四智慧內德眾也。梵云設利弗呾羅。設利此云春鶯亦云鹙鳥。弗呾羅雲子。今訛略故云舍利弗。母未懷子前言詞訥鈍。每共弟摩訶俱絺羅論議。常不如弟。懷子以去辨捷難酬。捔論恒勝。以母多辨號曰春鶯。春鶯即今百舌鳥也。是彼所生故複稱子。亦云鹙子也。尊者大婆羅門種。其父高才博識深鑒精微。凡厥典籍莫不究習。其妻感夢具告夫曰。吾昨宵寐夢感。異人身被鎧甲手執金剛。摧破諸山退立一山之下。不知何所表。夫曰。夢甚善。汝當生男。達學貫世摧諸論師破其宗致。唯不如一人

【現代漢語翻譯】現代漢語譯本修習梵行可以脫離痛苦的邊際。聽到這句話時，他的鬢髮自然脫落，世俗的服裝變成了僧侶的緇衣。他的戒律清凈，威儀調順。經過七天，斷盡了所有煩惱，證得了阿羅漢果，獲得了大神通。後來，佛陀在無熱惱池（Anavatapta，一個傳說中的湖泊）邊，人和天人都聚集在那裡，只有舍利子（Sariputra，佛陀的十大弟子之一，以智慧著稱）沒有侍奉在集會中。佛陀命令沒特伽羅（Maudgalyayana，佛陀的十大弟子之一，以神通著稱）前去召他來參加集會。沒特伽羅接受了命令前往。當時，舍利子正在縫補護法衣。沒特伽羅說：『佛陀在無熱惱池邊，命令我來召你。』舍利子說：『請稍等，等我補完衣服，就和你一起去。』沒特伽羅說：『如果不快點走，我就要運用神通，把你的石室舉到大會的場所。』舍利子於是解下腰帶放在地上說：『如果能舉起這條腰帶並使它移動，我的身體或許才能被移動。』當時，沒特伽羅運用大神通舉腰帶，卻無法移動，大地因此震動。於是他用神足通返回佛陀那裡，見到舍利子已經在集會中就坐。沒特伽羅慚愧地說道：『現在才知道神通的力量不如智慧的力量啊。』現在標明他們的同伴，共有二百五十人。

尊者舍利弗和他的眷屬二百五十人在一起。

讚頌說：第四是智慧，內在的德行眾多。梵語是設利弗呾羅（Sariputratra）。設利（Sari）在這裡的意思是春鶯，也叫鹙鳥。弗呾羅（putra）的意思是兒子。現在訛略，所以叫做舍利弗。他的母親在沒有懷孕之前，說話遲鈍。每次和弟弟摩訶俱絺羅（Mahakusthila）討論問題，常常不如弟弟。懷孕之後，辯才敏捷，難以應對，辯論總是獲勝。因為母親善於辯論，所以號稱春鶯。春鶯就是現在的百舌鳥。因為是他母親所生，所以又稱為兒子，也叫鹙子。尊者是偉大的婆羅門種姓。他的父親才華橫溢，博學多識，深刻洞察精微之處。凡是典籍沒有不深入學習的。他的妻子做了個夢，詳細地告訴丈夫說：『我昨晚睡覺時做了個夢，夢見一個異人，身披鎧甲，手執金剛，摧毀了所有的山，退到一座山下。不知道預示著什麼。』丈夫說：『夢很好。你應當生個男孩，通達學問，貫穿世間，摧毀所有的論師，破除他們的宗派，只是不如一個人。』

【English Translation】 English version Practicing pure conduct leads to liberation from the limits of suffering. Upon hearing these words, his hair naturally fell out, and his secular clothes transformed into monastic robes. His precepts were pure, and his demeanor was disciplined. After seven days, he exhausted all defilements, attained the Arhat fruit, and gained great supernatural powers. Later, the Buddha was at Anavatapta (a legendary lake), where humans and devas gathered, but Sariputra (one of the Buddha's ten principal disciples, known for his wisdom) was not in attendance. The Buddha ordered Maudgalyayana (one of the Buddha's ten principal disciples, known for his supernatural powers) to summon him to the assembly. Maudgalyayana accepted the command and went. At that time, Sariputra was mending his Dharma-protecting robe. Maudgalyayana said, 'The Buddha is at Anavatapta, and has ordered me to summon you.' Sariputra said, 'Please wait, let me finish mending my robe, and I will go with you.' Maudgalyayana said, 'If you do not go quickly, I will use my supernatural power to lift your stone chamber to the assembly place.' Sariputra then untied his belt and placed it on the ground, saying, 'If this belt can be lifted and moved, then my body may be moved.' At that time, Maudgalyayana used his great supernatural power to lift the belt, but could not move it, and the earth shook. Therefore, he used his supernatural feet to return to the Buddha, and saw that Sariputra was already seated in the assembly. Maudgalyayana bowed his head and said with shame, 'Now I know that the power of supernatural abilities is not as great as the power of wisdom.' Now, their companions are listed, totaling two hundred and fifty people.

The Venerable Sariputra was with his retinue of two hundred and fifty people.

The verse praises: The fourth is wisdom, with numerous inner virtues. The Sanskrit is Sariputratra. Sari here means 'spring oriole,' also called 'egret.' Putra means 'son.' Now it is abbreviated, so it is called Sariputra. Before his mother was pregnant, she was slow in speech. Every time she discussed matters with her younger brother Mahakusthila, she was often not as good as her brother. After she became pregnant, her eloquence was quick and difficult to match, and she always won the arguments. Because his mother was good at arguing, she was called 'spring oriole.' The spring oriole is the mockingbird of today. Because he was born of her, he is also called 'son,' also called 'egret's son.' The Venerable One was of the great Brahmin caste. His father was talented, learned, and deeply insightful. He studied all the scriptures thoroughly. His wife had a dream and told her husband in detail, 'Last night I had a dream in which I saw an extraordinary person, wearing armor and holding a vajra, destroying all the mountains and retreating to the foot of one mountain. I don't know what it portends.' The husband said, 'The dream is very good. You should give birth to a boy who will be learned, penetrate the world, destroy all the debaters, and break their sects, but he will not be as good as one person.'

為作弟子。果而有娠。母忽聰明高論劇談。言無屈滯。尊者年始八歲名擅四方。其性淳質其心慈悲。朽壞結縛成就智慧。與沒特伽羅子少而為相友。深厭塵俗未有所歸。於是與沒特伽羅子于珊阇耶外道所正修習焉。乃相謂曰。斯非究竟之理。未能窮苦際也。各求明導。先嚐甘露必同其味。時大阿羅漢馬勝執持應器入城乞食。舍利子見其威儀閑雅即而問曰。汝師是誰。曰釋種太子厭世出家成於正覺。是我師也。舍利子曰。所說何法可得聞乎。曰我初受教未達深義。舍利子曰。愿說所聞。馬勝乃隨宜演說。舍利弗聞已即證初果。遂與其徒一百人。亦云二百五十人。往詣佛所。世尊遙見指告眾曰。我弟子中智慧第一彼來者是。至已頂禮愿從佛法。世尊告曰。善來苾芻。聞是語時戒品具足。過半月后復聞佛為長爪梵志說法聞餘論而咸悟。遂證阿羅漢果。后阿難承佛告滅期。展轉相語各懷悲感。舍利子深增戀仰。不忍見佛入般涅槃。遂請世尊先入寂滅。世尊告曰。宜知是時。告謝門人亦至本生里。侍者沙彌遍告城邑。未生怨王及彼國人莫不風馳。皆悉云會。舍利子廣為說法。聞已而去於後夜分正意繫心入滅盡定。起已而寂滅焉。

摩訶婆阇婆提比丘尼與其眷屬千比丘尼俱。

贊曰。第二苾芻尼眾也。梵云摩訶缽剌阇

【現代漢語翻譯】現代漢語譯本：爲了成為（佛陀的）弟子，（舍利弗的）母親懷孕后，忽然變得聰明，高談闊論，言辭流暢無阻。尊者（舍利弗）八歲時就已名揚四方，天性淳樸善良，內心充滿慈悲。他厭倦了朽壞的結縛，渴望成就智慧。他和沒特伽羅子（Maudgalyayana，目犍連）從小就是朋友，都深深厭惡世俗，但尚未找到歸宿。於是他們一起在珊阇耶（Sanjaya，六師外道之一）外道那裡修行。他們互相說道：『這不是究竟的真理，不能徹底解決痛苦的根源。』於是各自尋求明師指導。如果先嚐到甘露，一定要一起分享它的味道。當時，大阿羅漢馬勝（Asvajit，五比丘之一）拿著缽進入城中乞食。舍利弗看到他威儀莊重，舉止優雅，便上前問道：『你的老師是誰？』馬勝回答說：『是釋迦族的太子，因為厭倦世俗而出家，成就了正覺，是我的老師。』舍利弗問：『他所說的法是什麼，我可以聽聽嗎？』馬勝說：『我剛開始接受教導，還沒有完全理解其中的深奧含義。』舍利弗說：『希望你能說說你所聽到的。』馬勝便隨順因緣，簡單地講述了他所學的佛法。舍利弗聽后，立刻證得了初果。於是，他帶領著他的弟子一百人，也有說是二百五十人，前往佛陀所在的地方。世尊遠遠地看見他們，指著他們對大眾說：『我的弟子中智慧第一的就是他們。』他們到達后，頂禮佛陀，請求跟隨佛法修行。世尊對他們說：『善來比丘（Welcome Bhikkhu）。』聽到這句話時，他們的戒律就自然圓滿了。過了半個月后，他們又聽佛陀為長爪梵志（Dirghanakha，一位外道修行者）說法，聽懂了其他的論點，都開悟了，於是證得了阿羅漢果。後來，阿難（Ananda，佛陀的侍者）轉達了佛陀將要涅槃的訊息，大家互相告知，都懷著悲傷和感嘆。舍利弗更加依戀佛陀，不忍心看到佛陀入般涅槃，於是請求世尊允許他先入寂滅。世尊告訴他說：『應該知道時機。』（舍利弗）告別了同門，也回到了自己的家鄉。侍者沙彌（novice monk）遍告城邑，未生怨王（Ajatasatru，頻婆娑羅王的兒子）和他的國民都迅速趕來，全部聚集在一起。舍利弗為大家廣泛地說法，聽完后他們才離開。在後半夜，舍利弗正念專注，進入滅盡定（cessation of perception and sensation）。從滅盡定中出來后，就寂滅了。摩訶婆阇波提比丘尼（Mahaprajapati，佛陀的姨母）和她的眷屬一千名比丘尼一起（也來告別）。贊曰：這是第二批比丘尼眾。梵語是摩訶缽剌阇（Mahaprajapati）。

【English Translation】 English version: In order to become a disciple, after his mother became pregnant, she suddenly became intelligent, engaging in eloquent and unrestrained discussions. The Venerable Sariputra (Sariputra, foremost in wisdom among the Buddha's disciples) was already famous in all directions at the age of eight. His nature was pure and kind, and his heart was full of compassion. He was tired of the decaying bonds and longed to achieve wisdom. He and Maudgalyayana (Maudgalyayana, one of the Buddha's chief disciples known for his psychic powers) had been friends since childhood, both deeply disgusted with the mundane world but had not yet found a refuge. So they practiced together with the ascetic Sanjaya (Sanjaya, a wandering ascetic teacher) . They said to each other, 'This is not the ultimate truth, and it cannot completely solve the root of suffering.' So they each sought guidance from a wise teacher. If they tasted the nectar first, they would definitely share its taste together. At that time, the great Arhat Asvajit (Asvajit, one of the first five disciples of the Buddha) was holding his alms bowl and entering the city to beg for food. Sariputra saw that his demeanor was dignified and his behavior was elegant, so he stepped forward and asked, 'Who is your teacher?' Asvajit replied, 'It is the prince of the Shakya clan, who renounced the world and became enlightened, he is my teacher.' Sariputra asked, 'What is the Dharma he speaks, may I hear it?' Asvajit said, 'I have just begun to receive teachings and have not fully understood its profound meaning.' Sariputra said, 'I hope you can tell me what you have heard.' Asvajit then spoke of the Dharma he had learned, according to the circumstances. After hearing it, Sariputra immediately attained the first fruit. So he led his one hundred disciples, or two hundred and fifty people, to the place where the Buddha was. The World Honored One saw them from afar and pointed to them, saying to the assembly, 'The foremost in wisdom among my disciples are these who are coming.' After they arrived, they prostrated before the Buddha and requested to follow the Dharma and practice. The World Honored One said to them, 'Welcome Bhikkhus (Welcome Bhikkhu).' When they heard these words, their precepts were naturally fulfilled. After half a month, they heard the Buddha preach to Dirghanakha (Dirghanakha, a wandering ascetic), understood the other arguments, and were all enlightened, thus attaining the fruit of Arhat. Later, Ananda (Ananda, the Buddha's attendant) conveyed the news that the Buddha was about to enter Nirvana, and everyone told each other, all with sadness and emotion. Sariputra became even more attached to the Buddha and could not bear to see the Buddha enter Parinirvana, so he asked the World Honored One to allow him to enter stillness first. The World Honored One told him, 'You should know the time.' (Sariputra) bid farewell to his fellow disciples and also returned to his hometown. The novice monk (novice monk) widely announced to the city, and King Ajatasatru (Ajatasatru, son of King Bimbisara) and his people rushed to gather together. Sariputra widely preached the Dharma to everyone, and they left after listening. In the second half of the night, Sariputra focused his mind with right mindfulness and entered the cessation of perception and sensation (cessation of perception and sensation). After emerging from the cessation of perception and sensation, he entered stillness. Mahaprajapati (Mahaprajapati, the Buddha's aunt) and her retinue of one thousand bhikkhunis (nuns) also came (to bid farewell). Praise: This is the second group of bhikkhunis. The Sanskrit is Mahaprajapati (Mahaprajapati).

缽底。摩訶云大。缽剌阇云生。缽底云主。即大生主。舊云婆阇婆提。此云大愛道。皆訛謬也。佛母摩訶摩耶夫人此云大術。早為遷壽。生主是佛小母。故稱為姨母。為育養世尊因證正覺。佛之所化三乘聖人名曰大生。或大者眾義。一切眾生皆為佛子。姨為佛母。大生賀賚故言大生主。佛許出家事如律說。梵云苾芻此具五義。一曰怖魔。二云乞士。三云凈持戒。四云凈命。五云破惡。尼者女聲。女有五德名苾芻尼。言比丘尼者音訛略也。與其眷屬一千人夜矚神光俱來佛所。

須達長者與三千優婆塞俱。

贊曰。第三近事男眾也。梵云鄔婆索迦。鄔婆近也。迦事也。索男聲也。于男聲中以呼之即近事男。舊云伊[廿/補]塞優婆塞。優婆塞云清信男。皆訛謬也。戒德俱圓。皆堪能親近承事苾芻大阿羅漢。故善施耆尊稱為長者。靈光既照亦來佛所。

毗舍佉母與二千優婆夷俱。

贊曰。第四近事女眾也。梵云毗舍佉。此云黑鹿。因兒得稱名毗舍佉母。鄔婆斯迦云近事女。斯女聲也。業行清潔皆能親近苾芻尼眾大阿羅漢尼故。鹿子因緣如經廣說。

復有菩薩名跋陀婆羅與其眷屬十六菩薩俱。

贊曰。自下二眾也。梵云菩提薩埵。此略云菩薩。菩提覺義。智所求果。薩埵有情義。悲所度

【現代漢語翻譯】現代漢語譯本『缽底』(Pati)：意為『大云』；『缽剌阇』(Prajapati)：意為『生』；『缽底』(Pati)：意為『主』。合起來就是『大生主』。舊譯為『婆阇婆提』，實為『大愛道』，這些都是訛誤。佛母摩訶摩耶夫人(Mahamaya)意為『大術』，早逝。生主是佛的小母親，所以稱為姨母。爲了養育世尊，因證得正覺。佛所教化的三乘聖人，名叫『大生』。或者『大』有眾多的意思，一切眾生都是佛子，姨母是佛母，大生賀賚，所以稱為『大生主』。佛允許出家之事，如律中所說。梵語『苾芻』(Bhiksu)包含五種含義：一是『怖魔』，二是『乞士』，三是『凈持戒』，四是『凈命』，五是『破惡』。『尼』是女性的稱謂。女子具備五種德行，稱為『苾芻尼』。說『比丘尼』是語音上的訛略。她與一千名眷屬，夜裡看到神光，一同來到佛的住所。

須達長者與三千優婆塞(Upasaka)一同前來。

贊曰：這是第三類近事男眾。梵語『鄔婆索迦』(Upasaka)，『鄔婆』(Upa)意為『近』，『迦』(ka)意為『事』，『索』(sa)是男性的稱謂。在男性稱謂中，用『索』來稱呼，就是『近事男』。舊譯為『伊[廿/補]塞』、『優婆塞』，『優婆塞』譯為『清信男』，這些都是訛誤。戒德圓滿，都能夠親近承事苾芻(Bhiksu)大阿羅漢(Arhat)，所以善施耆尊被稱為長者。靈光照耀，也來到佛的住所。

毗舍佉母(Visakha)與二千優婆夷(Upasika)一同前來。

贊曰：這是第四類近事女眾。梵語『毗舍佉』(Visakha)，意為『黑鹿』。因兒子而得名毗舍佉母。『鄔婆斯迦』(Upasika)意為『近事女』，『斯』(si)是女性的稱謂。行業清凈，都能夠親近苾芻尼(Bhiksuni)眾大阿羅漢尼(Arhatni)，所以稱為近事女。鹿子的因緣，如經中所廣說。

又有菩薩(Bodhisattva)名叫跋陀婆羅(Bhadra-pala)，與他的眷屬十六位菩薩一同前來。

贊曰：以下是兩類大眾。梵語『菩提薩埵』(Bodhisattva)，簡稱為『菩薩』。『菩提』(Bodhi)是覺悟的意思，是智慧所追求的果實。『薩埵』(Sattva)是有情的意思，是慈悲所度化的對象。

【English Translation】 English version 'Pati': means 'great cloud'; 'Prajapati': means 'birth'; 'Pati': means 'lord'. Together, it means 'Great Lord of Birth'. The old translation 'Pajapati' is actually 'Mahaprajapati', which means 'Great Love Path', and these are all errors. Buddha's mother, Mahamaya, means 'great art', who passed away early. Prajapati is the Buddha's aunt, so she is called aunt. In order to raise the World Honored One, she attained perfect enlightenment. The saints of the Three Vehicles taught by the Buddha are called 'Great Birth'. Or 'great' means numerous, all sentient beings are children of the Buddha, and the aunt is the Buddha's mother, so she is called 'Great Lord of Birth'. The Buddha allowed the matter of leaving home, as stated in the Vinaya. The Sanskrit word 'Bhiksu' contains five meanings: first, 'fearing demons'; second, 'beggar'; third, 'purely upholding precepts'; fourth, 'pure livelihood'; fifth, 'destroying evil'. 'Ni' is a feminine term. Women who possess five virtues are called 'Bhiksuni'. Saying 'Bhiksuni' is a phonetic abbreviation. She and a thousand members of her family, seeing the divine light at night, came together to the Buddha's residence.

Sudatta the Elder came with three thousand Upasakas.

Praise: This is the third type of male lay followers. The Sanskrit word 'Upasaka', 'Upa' means 'near', 'ka' means 'matter', 'sa' is a masculine term. In masculine terms, using 'sa' to address is 'Upasaka'. The old translations 'Yi[廿/補]sai', 'Upasaka', and 'Upasaka' translated as 'Pure Faith Man' are all errors. With complete precepts and virtues, they are all able to approach and serve Bhiksus and great Arhats, so the benevolent Elder is called the Elder. The spiritual light shone, and they also came to the Buddha's residence.

Visakha came with two thousand Upasikas.

Praise: This is the fourth type of female lay followers. The Sanskrit word 'Visakha' means 'black deer'. She is named Visakha because of her son. 'Upasika' means 'female lay follower', 'si' is a feminine term. With pure conduct, they are all able to approach the Bhiksuni Sangha and great Arhatnis, so they are called female lay followers. The cause and condition of the deer child are widely explained in the sutras.

There was also a Bodhisattva named Bhadra-pala, who came with his family of sixteen Bodhisattvas.

Praise: Below are two types of assemblies. The Sanskrit word 'Bodhisattva', abbreviated as 'Bodhisattva'. 'Bodhi' means enlightenment, which is the fruit sought by wisdom. 'Sattva' means sentient being, which is the object of compassion.

生。依弘誓語故名菩薩。又求三菩提之有情者故名菩薩。或薩埵者勇健義。不憚處時求大菩提。有志有能故名菩薩。又菩提即般若。薩埵謂方便。如是二法能利能樂一切有情故名菩薩。摩訶大也。薩埵如前。今此菩薩位居十地。為簡于小故言大薩埵。梵云跋陀婆羅。跋陀者賢義。婆羅者護義。此云賢護菩薩。具大賢德護念眾生弘護佛法故名賢護。與其徒十六菩薩俱。

文殊師利法王子與其眷屬五百菩薩俱。

贊曰。梵云曼殊室利。此云妙吉祥。文殊師利音訛也。鴦掘摩羅經言。是北方常喜世界歡喜藏摩尼寶積佛。諸有聞名敬禮歸命種種事業菩薩皆能為作吉祥。神用無比名妙吉祥。法王子者久應證覺跡履因位。紹繼灌頂佛之太子。由此獨標法王子稱。亦與其眷屬五百菩薩俱。此二因緣如經所說。前大智眾此大悲眾。前今聖眾此先聖眾。前十地眾此紹位眾。故名二眾。法花論云。跋陀波羅等十六人威儀不定具種種行。故此別標。何故先列聲聞后彰菩薩。聲聞等類形像同佛。出家威儀常親近佛。令諸菩薩于聲聞眾生恭敬。故舍憍慢故。

天龍夜叉乾達婆等一切大眾睹佛光明皆來集會。

贊曰。第三八部眾也。八部者。一天。二龍。三藥叉舊云夜叉。四犍達縛舊云乾闥婆。五阿素落舊云阿修羅。六揭

【現代漢語翻譯】現代漢語譯本生。因為依仗弘大的誓願，所以叫做菩薩（Bodhisattva，立志成佛的有情）。又因為追求三菩提（Samādhi，正覺）的有情，所以叫做菩薩。或者說，薩埵（Sattva）是勇健的意思，不畏艱難地處在輪迴中，求取大菩提。因為有志向有能力，所以叫做菩薩。又菩提就是般若（Prajna，智慧），薩埵是方便（Upaya，善巧）。這兩種法能夠利益和安樂一切有情，所以叫做菩薩。摩訶（Mahā）是大的意思。薩埵如前所述。現在這位菩薩位居十地（Dasabhumika，菩薩修行的十個階段），爲了區別于小乘，所以稱為大薩埵。梵語跋陀婆羅（Bhadra-pala），跋陀是賢的意思，婆羅是護的意思。這裡譯為賢護菩薩。具有大賢德，護念眾生，弘揚和護持佛法，所以叫做賢護。與他的弟子十六位菩薩在一起。

文殊師利（Manjusri）法王子與他的眷屬五百位菩薩在一起。

贊曰：梵語曼殊室利（Manjusri），這裡譯為妙吉祥。文殊師利是音譯的訛誤。鴦掘摩羅經（Angulimaliya Sutra）說，他是北方常喜世界歡喜藏摩尼寶積佛。凡是聽到他的名字，恭敬禮拜，歸命，種種事業菩薩都能為他作成吉祥。神用無比，所以叫做妙吉祥。法王子是指早就應該證得覺悟，但爲了示現而處於因位。紹繼灌頂，是佛的太子。因此特別稱為法王子。也與他的眷屬五百位菩薩在一起。這兩種因緣如經中所說。前面是大智慧的群體，這裡是大慈悲的群體。前面是現在的聖眾，這裡是過去的聖眾。前面是十地菩薩的群體，這裡是即將證位的群體。所以叫做二眾。法花論（Saddharma Pundarika Sutra）說，跋陀波羅等十六人威儀不定，具有種種修行。所以這裡特別標出。為什麼先列聲聞（Sravaka，聽聞佛法而修行的人）后彰顯菩薩？因為聲聞等類的形像與佛相同，出家的威儀常常親近佛，令諸菩薩對聲聞眾生恭敬，所以捨棄憍慢。

天龍（Naga）夜叉（Yaksa）乾達婆（Gandharva）等一切大眾看到佛的光明都來集會。

贊曰：這是第三個八部眾。八部是：一天（Deva），二龍（Naga），三藥叉（Yaksa），舊譯為夜叉。四犍達縛（Gandharva），舊譯為乾闥婆。五阿素落（Asura），舊譯為阿修羅。六揭

【English Translation】 English version Born. Because of relying on the great vows, they are called Bodhisattvas (Bodhisattva, sentient beings who aspire to Buddhahood). Also, because they are sentient beings seeking the Three Bodhis (Samādhi, perfect enlightenment), they are called Bodhisattvas. Or, Sattva means courageous and strong, not afraid to be in Samsara, seeking great Bodhi. Because they have aspirations and abilities, they are called Bodhisattvas. Also, Bodhi is Prajna (Prajna, wisdom), and Sattva is Upaya (Upaya, skillful means). These two dharmas can benefit and bring happiness to all sentient beings, so they are called Bodhisattvas. Mahā means great. Sattva is as mentioned before. Now this Bodhisattva is in the Tenth Ground (Dasabhumika, the ten stages of Bodhisattva practice), to distinguish them from the Hinayana, they are called Mahasattvas. In Sanskrit, Bhadra-pala, Bhadra means virtuous, and pala means protector. Here it is translated as Bhadrapala Bodhisattva. Having great virtue, protecting sentient beings, promoting and protecting the Buddha Dharma, so they are called Bhadrapala. Together with his sixteen disciples.

Manjusri (Manjusri), the Dharma Prince, is with his retinue of five hundred Bodhisattvas.

Praise: In Sanskrit, Manjusri, here translated as Wonderful Auspiciousness. Manjusri is a transliteration error. The Angulimaliya Sutra says that he is the Joy Treasury Mani Jewel Accumulation Buddha of the Northern Constant Joy World. All those who hear his name, respectfully bow, take refuge, and all kinds of undertakings, the Bodhisattva can make auspicious for them. His divine power is unparalleled, so he is called Wonderful Auspiciousness. The Dharma Prince refers to one who should have long ago attained enlightenment, but remains in the causal position to demonstrate. Succeeding the empowerment, he is the Buddha's prince. Therefore, he is specially called the Dharma Prince. Also with his retinue of five hundred Bodhisattvas. These two causes and conditions are as described in the sutra. The former is the group of great wisdom, and this is the group of great compassion. The former is the present holy assembly, and this is the past holy assembly. The former is the group of the Ten Grounds, and this is the group about to attain the position. Therefore, they are called the Two Assemblies. The Saddharma Pundarika Sutra says that Bhadrapala and the sixteen others have unfixed demeanor and possess various practices. Therefore, this is specially noted. Why are the Sravakas (Sravaka, those who listen to the Buddha's teachings and practice) listed first and then the Bodhisattvas revealed? Because the appearance of the Sravakas is the same as the Buddha, and their monastic demeanor is always close to the Buddha, causing the Bodhisattvas to respect the Sravaka beings, thus abandoning arrogance.

Devas (Naga), Nagas (Yaksa), Yakshas (Gandharva), Gandharvas, and all the great assembly, seeing the Buddha's light, all came to gather.

Praise: This is the third of the eightfold assembly. The eightfold are: one, Devas (Deva); two, Nagas (Naga); three, Yakshas (Yaksa), formerly translated as Yaksha; four, Gandharvas (Gandharva), formerly translated as Gandharva; five, Asuras (Asura), formerly translated as Asura; six, G

路荼舊云迦樓羅。七緊捺路舊云緊那羅。八莫呼路伽舊云摩睺羅伽。藥叉者此云勇健或云暴惡。飛行空中食啖生類。亦攝地行諸羅剎婆。羅剎婆者此云可畏。犍達縛者此云尋香行。諸作樂神中有此等輩。由此西方呼諸散樂名犍達縛。不作生業尋食香氣作樂乞求。阿素洛者此云非天。阿之言非。素洛雲天。提婆之異名也。多行諂詐無彼天行故云非天。揭路荼者妙翅鳥也。翅羽嚴麗雜色莊挍特異眾禽。禽中最大。舊云金翅鳥。一切飛禽皆此所攝。緊捺洛者此云歌神。莫呼洛伽此云大腹田父。蝦蟆蟒蛇等類皆此所攝。此中且舉彼類之首。其中一一各有無量形容異類。如是等輩一切大眾睹佛光明皆來集會。由佛智悲廣為引化。有靈之類皆悉奔波。希法雨以潤萌牙。冀智藥而除眾苦。如歸慈父若趣醫王。但由平等慈非恩沾動植故也。

爾時世尊出廣長舌相放千光明。

贊曰。上明說經通所因。下明說經別所緣。于中有五。一出舌放光。二有多化佛。三化佛說法。四釋迦自陳。五彌勒領悟。此即初也。將說深經先出舌者。明授彌勒記濟度有緣不妄語也。三十二相中舌廣博相。凡時舌相但覆面輪至發等際。若作神通或覆大千。或更無量。智度論說。佛與阿難從舍衛國向婆羅門城。時婆羅門城主信屬外道。聞佛欲來即立制

【現代漢語翻譯】現代漢語譯本：路荼，舊譯為迦樓羅（Garuda，一種神鳥）。七，緊捺路，舊譯為緊那羅（Kinnara，一種半人半鳥的樂神）。八，莫呼路伽，舊譯為摩睺羅伽（Mahoraga，一種人身蛇首的神）。藥叉（Yaksa）意為勇健或暴惡，飛行於空中，以生類為食。也包括地行的羅剎婆（Rakshasa）。羅剎婆意為可畏。犍達縛（Gandharva）意為尋香行，是諸作樂神中的一類。因此西方稱各種散樂為犍達縛。他們不從事生產，尋找食物的香氣，以作樂乞求為生。阿素洛（Asura）意為非天，阿意為非，素洛是天的意思，是提婆（Deva）的別名。他們多行諂詐，沒有天的行為，所以稱為非天。揭路荼（Garuda）是妙翅鳥，翅膀羽毛華麗，顏色多樣，裝飾奇異，是禽類中最大的。舊譯為金翅鳥，一切飛禽都屬於此類。緊捺洛（Kinnara）意為歌神。莫呼洛伽（Mahoraga）意為大腹田父，蝦蟆、蟒蛇等都屬於此類。這裡只是列舉了這些類別中的首領，其中每一種都有無數種形態各異的種類。這些大眾都看到了佛的光明，前來歸附。由於佛的智慧和慈悲，廣泛地引導和教化他們。一切有靈性的眾生都奔走而來，希望得到佛法的甘露滋潤，除去各種痛苦，如同歸向慈父，如同奔向醫王。但這只是因為佛的平等慈悲，並非恩惠，所以也澤被了動植物。這時，世尊伸出廣長的舌相，放出千萬道光明。讚語說：上面說明了說經的共同原因，下面說明了說經的特殊因緣。其中有五點：一是出舌放光，二是有多化佛，三是化佛說法，四是釋迦自己陳述，五是彌勒領悟。這（出舌放光）是第一點。將要宣說深奧的經典，先伸出舌頭，表明授予彌勒記，濟度有緣之人，所說不虛妄。三十二相中，有舌頭廣博相。通常情況下，舌相只能覆蓋面部，到達髮際。如果施展神通，可以覆蓋大千世界，甚至更多。智度論說，佛與阿難從舍衛國前往婆羅門城。當時婆羅門城的城主信奉外道，聽說佛要來，就制定了禁令。

【English Translation】 English version: Ruta, formerly translated as Garuda (a mythical bird). Seven, Kinnara, formerly translated as Kinnara (a celestial musician, half-human and half-bird). Eight, Mohoraga, formerly translated as Mahoraga (a deity with a human body and a snake's head). Yaksa (Yaksa) means brave or violent, flying in the sky, feeding on living beings. It also includes the Rakshasa who walk on the ground. Rakshasa means fearful. Gandharva (Gandharva) means 'seeking fragrance', and is a type of music-making deity. Therefore, the West calls various secular music Gandharva. They do not engage in production, but seek the fragrance of food, making music and begging for a living. Asura (Asura) means non-heavenly. 'A' means non, and Sura means heaven, which is another name for Deva. They often engage in flattery and do not have the behavior of gods, so they are called non-heavenly. Garuda (Garuda) is a bird with wonderful wings, with gorgeous feathers, diverse colors, and peculiar decorations, and is the largest of the birds. Formerly translated as the Golden-Winged Bird, all birds belong to this category. Kinnara (Kinnara) means god of song. Mohoraga (Mahoraga) means 'great-bellied field father', and toads, pythons, etc. all belong to this category. Here, only the leaders of these categories are listed, and each of them has countless kinds of different forms. All these masses saw the light of the Buddha and came to submit. Because of the Buddha's wisdom and compassion, they were widely guided and taught. All sentient beings came running, hoping to be nourished by the nectar of the Buddha's teachings and to remove all kinds of suffering, just like returning to a loving father, like rushing to a medical king. But this is only because of the Buddha's equal compassion, not a favor, so it also benefits plants and trees. At that time, the World Honored One extended his broad and long tongue and emitted thousands of rays of light. The praise says: The above explains the common cause of explaining the sutra, and the following explains the special causes of explaining the sutra. There are five points: one is emitting light from the tongue, two is having multiple manifested Buddhas, three is the manifested Buddhas preaching the Dharma, four is Sakyamuni himself stating, and five is Maitreya understanding. This (emitting light from the tongue) is the first point. About to expound the profound scriptures, first extending the tongue indicates that Maitreya is given the prediction, saving those who have affinities, and what is said is not false. Among the thirty-two marks, there is the mark of the broad and long tongue. Usually, the tongue can only cover the face, reaching the hairline. If performing supernatural powers, it can cover the great chiliocosm, or even more. The Treatise on the Great Perfection of Wisdom says that the Buddha and Ananda went from Sravasti to Brahman City. At that time, the lord of Brahman City believed in external paths, and when he heard that the Buddha was coming, he made a decree.

限。若與佛食共佛語者。當罰金錢滿五百文。后佛來到入城。乞食人皆閉門。佛與阿難空缽而出。見一老婢持破瓦器盛臭䊩[米定]出門棄之。見佛相好空缽而來心念欲施。佛知其意申缽。從乞所棄䊩[米定]。老婢凈心持表施佛。佛受施已語阿難言。此婢因施十五劫中天上人間受福快樂不墮惡道。后得男身出家學道成辟支佛。當時佛邊有一婆羅門。聞佛此語即語佛言。汝是凈飯王之太子。何故為食而作妄語。時佛出舌遍覆面輪上至髮際。而語之言。汝頗見有如此舌人而作妄語。婆羅門言。若舌覆鼻尚不妄語。何況覆面上至髮際。即生信心而白佛言。我今不解少施報多。佛即告言。汝頗曾見希有事不。婆羅門言。我曾行見尼拘陀樹。其蔭遍覆五百乘車。佛即問言。樹種大小。彼即答言。大如芥子三分之一。佛復語言。誰當信汝。婆羅門言。實爾世尊我眼見之非虛妄也。佛即語言。我見此女凈心施佛得大果報。亦如此樹因少報多。時婆羅門心開意解。向佛懺悔。佛為說法得須陀洹果。即時舉手大聲唱言。一切眾人甘露門開。如何不出。諸人聞已皆送五百金錢與王請佛供養。即破制限。王與群臣亦歸依佛。佛為說法悉獲道果。故今出舌顯授當記眾生修行愿至彼所定得往生。表不妄語故。般若論解。不妄語者云于授記曾

【現代漢語翻譯】現代漢語譯本限制。如果有人和接受佛陀食物的人一起說佛法，將被罰款五百文錢。後來，佛陀來到城裡乞食，人們都關上了門。佛陀和阿難（Ananda，佛陀的侍者）空著缽走了出來。他們看見一個老婦拿著破瓦罐，裝著發臭的剩飯，要出門倒掉。她看見佛陀相貌莊嚴，空著缽走來，心裡想供養佛陀。佛陀知道她的心意，伸出缽，向她乞討她要丟棄的剩飯。老婦人以清凈心，雙手捧著剩飯供養佛陀。佛陀接受供養后，告訴阿難說：『這個老婦人因為這次佈施，將在十五劫中，在天上和人間享受福報和快樂，不會墮入惡道。後來她會得到男身，出家學道，成就辟支佛（Pratyekabuddha，緣覺）。』當時佛陀身邊有一個婆羅門（Brahmin，古印度僧侶），聽了佛陀的話，就對佛陀說：『你是凈飯王（Suddhodana，釋迦牟尼佛的父親）的太子，為什麼爲了食物而說妄語？』當時佛陀伸出舌頭，覆蓋整個面部，向上到達髮際，然後對他說：『你可曾見過像我這樣伸出舌頭的人說妄語嗎？』婆羅門說：『如果舌頭能覆蓋鼻子，尚且不會說妄語，何況覆蓋整個面部，向上到達髮際。』他立刻生起信心，對佛陀說：『我現在不明白為什麼小小的佈施會有這麼大的回報。』佛陀就告訴他說：『你可曾見過稀有的事情嗎？』婆羅門說：『我曾經見過一棵尼拘陀樹（Nyagrodha，榕樹），它的樹蔭覆蓋了五百輛車。』佛陀就問他說：『樹種有多大？』他回答說：『大約像芥菜籽的三分之一。』佛陀又說：『誰會相信你呢？』婆羅門說：『確實如此，世尊（Bhagavan，佛陀的尊稱），我親眼所見，並非虛妄。』佛陀說：『我看見這個女子以清凈心供養佛陀，得到巨大的果報，也像這棵樹一樣，因為小小的樹種而得到巨大的回報。』當時婆羅門心開意解，向佛陀懺悔。佛陀為他說法，他證得了須陀洹果（Srotapanna，預流果）。他立刻舉起手，大聲喊道：『一切眾生，甘露之門已經打開，為什麼不出來呢？』人們聽了之後，都送了五百金錢給國王，請國王供養佛陀，於是打破了限制。國王和群臣也皈依了佛陀。佛陀為他們說法，他們都獲得了道果。所以現在佛陀伸出舌頭，顯示授記（Vyakarana，預言）是真實的，眾生修行，願力到達彼岸，必定能夠往生，表明佛陀不說妄語。般若論（Prajna，智慧）解釋說，不說妄語是因為在授記時曾。

【English Translation】 English version Restrictions. If someone shares Buddhist food and speaks Buddhist teachings, they will be fined five hundred coins. Later, when the Buddha came to the city to beg for food, people closed their doors. The Buddha and Ananda (Buddha's attendant) went out with empty bowls. They saw an old woman holding a broken earthenware pot, filled with smelly leftover rice, about to throw it away. Seeing the Buddha's dignified appearance and empty bowl, she thought of making an offering. The Buddha, knowing her intention, extended his bowl, asking for the discarded rice. The old woman, with a pure heart, offered the rice to the Buddha with both hands. After accepting the offering, the Buddha told Ananda, 'This old woman, because of this act of giving, will enjoy blessings and happiness in heaven and among humans for fifteen kalpas (aeons), and will not fall into evil realms. Later, she will be reborn as a man, renounce the world, and become a Pratyekabuddha (Solitary Buddha).' At that time, a Brahmin (ancient Indian priest) was beside the Buddha. Hearing the Buddha's words, he said to the Buddha, 'You are the son of King Suddhodana (father of Shakyamuni Buddha), why do you speak falsely for the sake of food?' Then the Buddha extended his tongue, covering his entire face, reaching up to his hairline, and said to him, 'Have you ever seen someone with a tongue like mine speak falsely?' The Brahmin said, 'If the tongue can cover the nose, one would not speak falsely, let alone cover the entire face, reaching up to the hairline.' He immediately developed faith and said to the Buddha, 'I do not understand why such a small act of giving can have such a great reward.' The Buddha then told him, 'Have you ever seen anything rare?' The Brahmin said, 'I once saw a Nyagrodha tree (Banyan tree) whose shade covered five hundred carts.' The Buddha asked him, 'How big was the seed of the tree?' He replied, 'About one-third the size of a mustard seed.' The Buddha then said, 'Who would believe you?' The Brahmin said, 'It is true, Bhagavan (Blessed One, an epithet of the Buddha), I saw it with my own eyes, it is not false.' The Buddha said, 'I see that this woman offered to the Buddha with a pure heart and received a great reward, just like this tree, which grew from a small seed to a great size.' At that time, the Brahmin's mind opened, and he repented to the Buddha. The Buddha taught him the Dharma, and he attained the fruit of Srotapanna (Stream-enterer). He immediately raised his hand and shouted loudly, 'All beings, the gate of nectar is open, why do you not come out?' When the people heard this, they all gave five hundred gold coins to the king, asking him to make offerings to the Buddha, and thus the restrictions were broken. The king and his ministers also took refuge in the Buddha. The Buddha taught them the Dharma, and they all attained the fruits of the path. Therefore, the Buddha now extends his tongue to show that the Vyakarana (prophecy) is true, that beings who cultivate and whose vows reach the other shore will surely be reborn there, indicating that the Buddha does not speak falsely. The Prajna (wisdom) treatise explains that not speaking falsely is because it was done during the prophecy.

不妄語。放千光者表小千界。各有化佛破諸眾生愚癡暗故。

一一光明各有千色一一色中有無量佛。

贊曰。第二有多化佛各有千色者表中千界。各有千化佛。一一色中有無量化佛者表大千界。當來同有百億彌勒一時生故。

是諸化佛異口同音皆說清凈諸大菩薩甚深不可思議。

贊曰。第三化佛說法于中有二。初總后別。此初也。身別故異口。語等故同音。清凈諸大菩薩者。謂第十地因已圓滿障亦微細名為清凈。或八地已上一切煩惱皆不行故名為清凈。或初地已上證性凈理能伏諸惑令總不行名為清凈。此三解中初解圓得。次解任運相續而得。后解分證。一切無違。甚深者微妙義。不可思議超分別心言說道故。梵云陀羅尼此云總持。念慧二能總含眾德以為體性。識達簡擇明記不妄。能以少略含多廣故名為總持。法者教也。說彼法故也。

所謂阿難陀目佉陀羅尼空慧陀羅尼無門陀羅尼大解脫無相陀羅尼。

贊曰。此下別列也。此四別者。一喜有。二解空。三于因無礙性。四于果大解脫。解脫即無相。或第三謂四無礙解。外化辨才。第四謂諸福慧內德解脫。或八地任運得初二。九地得第三。十地得第四。或四總持。一法。二義。三能得菩薩無生法忍。四諸明咒。如次配之。教法名有。

【現代漢語翻譯】不妄語。放千光者表小千世界（Sahasra-cūlikā loka-dhātu）。各有化佛破諸眾生愚癡暗故。

一一光明各有千色，一一色中有無量佛。

贊曰：第二有多化佛，各有千色者，表中千世界（Dvisāhasra-cūlikā loka-dhātu）。各有千化佛。一一色中有無量化佛者，表大千世界（Trisāhasra-mahāsāhasra-cūlikā loka-dhātu）。當來同有百億彌勒（Maitreya）一時生故。

是諸化佛異口同音，皆說清凈諸大菩薩甚深不可思議。

贊曰：第三化佛說法于中有二，初總后別。此初也。身別故異口，語等故同音。清凈諸大菩薩者，謂第十地因已圓滿，障亦微細名為清凈。或八地已上一切煩惱皆不行故名為清凈。或初地已上證性凈理，能伏諸惑令總不行名為清凈。此三解中初解圓得，次解任運相續而得，后解分證，一切無違。甚深者微妙義。不可思議超分別心言說道故。梵云陀羅尼（dhāraṇī），此云總持。念慧二能總含眾德以為體性。識達簡擇明記不妄。能以少略含多廣故名為總持。法者教也。說彼法故也。

所謂阿難陀目佉陀羅尼（Ānanda-mukha-dhāraṇī）、空慧陀羅尼（Śūnyatā-prajñā-dhāraṇī）、無門陀羅尼（Animitta-dhāraṇī）、大解脫無相陀羅尼（Mahā-vimokṣa-animitta-dhāraṇī）。

贊曰：此下別列也。此四別者，一喜有，二解空，三于因無礙性，四于果大解脫。解脫即無相。或第三謂四無礙解，外化辨才。第四謂諸福慧內德解脫。或八地任運得初二，九地得第三，十地得第四。或四總持，一法，二義，三能得菩薩無生法忍，四諸明咒。如次配之。教法名有。

【English Translation】 English version: Do not lie. The emission of a thousand lights represents the small chiliocosm (Sahasra-cūlikā loka-dhātu). Each light has transformation Buddhas (Nirmāṇa-Buddha) to break through the ignorance and darkness of all sentient beings.

Each light has a thousand colors, and each color contains countless Buddhas.

Commentary: The second instance of multiple transformation Buddhas, each with a thousand colors, represents the medium chiliocosm (Dvisāhasra-cūlikā loka-dhātu). Each has a thousand transformation Buddhas. The countless transformation Buddhas in each color represent the great chiliocosm (Trisāhasra-mahāsāhasra-cūlikā loka-dhātu). In the future, a hundred million Maitreyas (Maitreya) will be born simultaneously.

These transformation Buddhas, with different mouths but the same voice, all speak of the profound and inconceivable purity of the great Bodhisattvas.

Commentary: The third instance of transformation Buddhas teaching the Dharma has two aspects: first, a general statement, then a specific one. This is the first. Because their bodies are different, their mouths are different, but because their speech is the same, their voices are the same. 'Pure great Bodhisattvas' refers to those on the tenth Bhumi (stage of the Bodhisattva path) whose causes are complete and whose obstacles are subtle, hence they are called pure. Or, those above the eighth Bhumi, where all afflictions do not arise, are called pure. Or, those above the first Bhumi who have realized the pure principle of Suchness (Tathātā) and can subdue all delusions, preventing them from arising, are called pure. Among these three explanations, the first is completely attained, the second is attained through effortless continuity, and the third is partially realized; all are without contradiction. 'Profound' means subtle. 'Inconceivable' transcends the discriminating mind and verbal expression. The Sanskrit term is dhāraṇī, which means 'total retention'. The two faculties of mindfulness and wisdom encompass all virtues as their essence. It is discerning, selective, clear in memory, and not deluded. It can contain much in little, hence it is called 'total retention'. 'Dharma' means teaching. It speaks of that Dharma.

These are the so-called Ānanda-mukha-dhāraṇī, Śūnyatā-prajñā-dhāraṇī, Animitta-dhāraṇī, and Mahā-vimokṣa-animitta-dhāraṇī.

Commentary: The following is a separate listing. These four distinctions are: first, joy in existence; second, understanding of emptiness; third, unobstructedness in cause; and fourth, great liberation in effect. Liberation is identical to non-form. Or, the third refers to the four unobstructed eloquences, external transformation of eloquence. The fourth refers to the internal virtues of blessings and wisdom, liberation. Or, the first two are effortlessly attained on the eighth Bhumi, the third on the ninth Bhumi, and the fourth on the tenth Bhumi. Or, the four dhāraṇīs are: first, Dharma; second, meaning; third, the ability to attain the Bodhisattva's non-origination forbearance; and fourth, all mantras. They are matched in that order. The teaching Dharma is called existence.

所詮義名空。無生法忍名無礙性。得此忍已於一切法無礙達故諸咒名為大解脫。無相能解脫障縛不可分別名無相故。如幽贊中略已顯示。

爾時世尊以一音聲說百億陀羅尼門。

贊曰。第四釋迦自陳。欲明所記不虛故今化佛同說。如說法花。能寂自陳猶恐他惑。多寶塔涌為證方明。今亦如是。非但我言。化佛同唱。欲令彌勒深悟解。故佛以法義二持廣宣教理。故以一音演其百億。以略含廣名總持也。

說此陀羅尼已爾時會中有一菩薩名曰彌勒聞佛所說應時即得百億陀羅尼門。

贊曰。第五彌勒領悟也。于中有二。一明領悟二明請記。此初也。因行久圓果今示證。微假資習多有所成。釋迦一音才宣。百億彌勒領悟萬倍解生。由此應時即得百萬億也。

即從座起整衣服叉手合掌住立佛前。

贊曰。此明請記。坐中證悟遂起整衣。申虔敬之儀。展請記之軌。從坐起者。表有所得從生死起。言衣服者。表四儀圓備七支無缺戒德滿故。叉手合掌者。表心與境冥理與神會空智有智照冥真俗智德圓也。住立佛前者。表結使俱已斷德圓備。或住而不動。表證三昧心不動搖定德成也。或示將有往生相故。所以起立。此意總顯已出生死三學久成唯希為記當生當覺。唯此軌儀唯有身業。事不虛設。故各

【現代漢語翻譯】現代漢語譯本：所詮釋的意義名為『空』（Śūnyatā，佛教中的空性概念）。『無生法忍』（anutpāda-dharma-kṣānti，對諸法不生不滅的領悟和安忍）名為『無礙性』。獲得此忍之後，對於一切法都能無礙通達，所以諸咒（mantra）名為『大解脫』。『無相』（animitta，沒有特定相狀）能夠解脫障礙和束縛，不可分別，所以名為『無相』。正如《幽贊》中已經略微顯示的那樣。

當時，世尊用一個聲音說出百億陀羅尼門（dhāraṇī-mukha，總持之門）。

贊曰：第四，釋迦牟尼佛親自陳述。想要表明所作的授記不虛假，所以現在化身佛也一同宣說。如同《法華經》中所說，能寂如來（Tathāgata，如來）親自陳述，還擔心他人疑惑，所以多寶塔涌出作為證明。現在也是這樣，並非只有我一個人說，化身佛也一同唱誦，想要讓彌勒菩薩（Maitreya Bodhisattva）深刻領悟。所以佛用『法』（dharma，佛法）和『義』（artha，意義）兩種方式，廣泛宣揚教理。所以用一個聲音演說百億陀羅尼門，用簡略包含廣大的方式，名為『總持』。

說完這個陀羅尼后，當時法會中有一位菩薩，名叫彌勒，聽到佛所說，應時就獲得了百億陀羅尼門。

贊曰：第五，彌勒菩薩領悟。其中有兩點：一是說明領悟，二是說明請求授記。這是第一點。因為長久的修行圓滿，所以現在顯示證悟。稍微憑藉假借的資助和習染，就能成就很多。釋迦牟尼佛用一個聲音才宣說，彌勒菩薩就領悟了百億，萬倍的理解產生。因此應時就獲得了百萬億陀羅尼門。

隨即從座位上起身，整理衣服，叉手合掌，站立在佛前。

贊曰：這是說明請求授記。在座位上證悟后，就起身整理衣服，表達虔誠恭敬的儀態，展示請求授記的規範。從座位上起身，表示有所得，從生死中起身。所說的衣服，表示四威儀圓滿具備，七支沒有缺失，戒律功德圓滿。叉手合掌，表示心與境冥合，理與神會合，空智與有智互相照耀，冥合真諦與俗諦，智慧功德圓滿。站立在佛前，表示煩惱結使都已經斷除，功德圓滿具備。或者站立而不動，表示證得三昧（samādhi，禪定），心不動搖，禪定功德成就。或者顯示將有往生的征相。所以起身站立。這個意思總的顯示已經出生死，三學（śikṣā，戒定慧）長久成就，只是希望得到授記，當來應當覺悟。只有這個儀軌，只有身業，事情不是虛設的，所以各自...

【English Translation】 English version: The meaning that is explained is called 'Emptiness' (Śūnyatā, the concept of emptiness in Buddhism). 'Anutpāda-dharma-kṣānti' (the acceptance of the non-arising of all dharmas) is called 'Unobstructed Nature'. Having obtained this acceptance, one can understand all dharmas without obstruction, therefore all mantras are called 'Great Liberation'. 'Animitta' (without specific characteristics) can liberate from obstacles and bonds, and is indivisible, therefore it is called 'Animitta'. As has already been briefly shown in the 'Hidden Praise'.

At that time, the World-Honored One uttered a hundred billion dhāraṇī-mukhas (gates of total retention) with one voice.

Praise: Fourth, Śākyamuni Buddha personally states. Wanting to show that the prediction made is not false, so now the manifested Buddhas also speak together. As it is said in the 'Lotus Sutra', the Tathāgata (Thus Come One) personally states, still worried that others may be confused, so the Treasure Pagoda emerges as proof. It is the same now, it is not only I who speak, the manifested Buddhas also chant together, wanting to make Maitreya Bodhisattva deeply understand. Therefore, the Buddha uses two methods, 'dharma' (Buddhist teachings) and 'artha' (meaning), to widely proclaim the teachings. Therefore, he speaks a hundred billion dhāraṇī-mukhas with one voice, using brevity to contain vastness, which is called 'Total Retention'.

After speaking this dhāraṇī, at that time in the assembly there was a Bodhisattva named Maitreya, who, upon hearing what the Buddha said, immediately obtained a hundred billion dhāraṇī-mukhas.

Praise: Fifth, Maitreya Bodhisattva understands. There are two points: one is to explain the understanding, and the other is to explain the request for prediction. This is the first point. Because of long practice and complete perfection, the proof is now shown. Slightly relying on borrowed assistance and habits, much can be accomplished. Śākyamuni Buddha only proclaimed with one voice, and Maitreya Bodhisattva understood a hundred billion, a million times the understanding arose. Therefore, he immediately obtained a hundred million billion dhāraṇī-mukhas.

Immediately he rose from his seat, adjusted his robes, crossed his hands, joined his palms, and stood before the Buddha.

Praise: This explains the request for prediction. After realizing enlightenment in his seat, he rose and adjusted his robes, expressing a sincere and respectful demeanor, displaying the norms for requesting prediction. Rising from the seat indicates that he has gained something, rising from birth and death. The robes mentioned indicate that the four dignities are fully equipped, the seven limbs are without defects, and the merits of precepts are complete. Crossing the hands and joining the palms indicates that the mind and the object are in harmony, the principle and the spirit are united, the wisdom of emptiness and the wisdom of existence illuminate each other, merging the truth and the mundane, and the merits of wisdom are complete. Standing before the Buddha indicates that the afflictions and bonds have already been cut off, and the merits are fully equipped. Or standing still without moving indicates that he has attained samādhi (meditative concentration), the mind does not waver, and the merits of samādhi are accomplished. Or it shows that there will be signs of rebirth. Therefore, he rises and stands. This meaning generally shows that he has already been born from birth and death, the three learnings (śikṣā, precepts, concentration, and wisdom) have long been accomplished, only hoping to receive prediction, and that he should awaken in the future. Only this ritual, only the karma of the body, the matter is not falsely established, so each...

有表。威儀進止皆法輪故。

觀彌勒上生兜率天經贊捲上大正藏第 38 冊 No. 1772 觀彌勒上生兜率天經贊

觀彌勒上生兜率天經贊卷下

大慈恩寺基撰

爾時優婆離亦從座起頭面作禮而白佛言。

贊曰。上明說經因起分。下明發請廣說分。一生補處受記非輕。示相勸生嚴因寔重。若不因請而說。補處之相未尊。若無請而自談。欣當生心不重。故放光集眾普召有緣。假請談經令興重業。于中有二。初辨外果后辨內果。辨外果中復分為三。初波離啟請。次世尊廣答。后佛告優婆離若有比丘及一切大眾下結勸生彼。請中有二。初明請軌后明陳請。此即初也。梵言優婆離此云近執。佛為太子。彼為佛大臣親近太子。執事之臣。古人云佛之家人。非也。今云優波離訛也。亦從座起者。既見彌勒位立。優波離垂斯啟請。是故稱。亦表聞彌勒之事當證菩提故。從座起頭面作禮者。屈己首尊禮佛卑足。一心頂戴虔恭深故。憍慢久除為顯成佛尊貴因故。無見頂相之妙業故也。

世尊往昔于毗尼中及諸經藏說阿逸多次當作佛。

贊曰。下明陳請。于中有二。初舉昔生今問。后顯今徴后問。此初也。前言世尊呼佛。又言世尊談佛。談佛往昔說彌勒故。世出世尊略言世尊。即

【現代漢語翻譯】有表。威儀進止皆法輪故。

觀彌勒上生兜率天經贊捲上大正藏第 38 冊 No. 1772 觀彌勒上生兜率天經贊

觀彌勒上生兜率天經贊卷下

大慈恩寺基撰

爾時優婆離（Upali，佛陀十大弟子之一，持戒第一）亦從座起頭面作禮而白佛言。

贊曰。上明說經因起分。下明發請廣說分。一生補處受記非輕。示相勸生嚴因寔重。若不因請而說。補處之相未尊。若無請而自談。欣當生心不重。故放光集眾普召有緣。假請談經令興重業。于中有二。初辨外果后辨內果。辨外果中復分為三。初波離啟請。次世尊廣答。后佛告優婆離（Upali，佛陀十大弟子之一，持戒第一）若有比丘及一切大眾下結勸生彼。請中有二。初明請軌后明陳請。此即初也。梵言優婆離（Upali，佛陀十大弟子之一，持戒第一）此云近執。佛為太子。彼為佛大臣親近太子。執事之臣。古人云佛之家人。非也。今云優波離（Upali，佛陀十大弟子之一，持戒第一）訛也。亦從座起者。既見彌勒（Maitreya，未來佛）位立。優波離（Upali，佛陀十大弟子之一，持戒第一）垂斯啟請。是故稱。亦表聞彌勒（Maitreya，未來佛）之事當證菩提故。從座起頭面作禮者。屈己首尊禮佛卑足。一心頂戴虔恭深故。憍慢久除為顯成佛尊貴因故。無見頂相之妙業故也。

世尊往昔于毗尼中及諸經藏說阿逸多（Ajita，彌勒菩薩的別名）次當作佛。

贊曰。下明陳請。于中有二。初舉昔生今問。后顯今徴后問。此初也。前言世尊呼佛。又言世尊談佛。談佛往昔說彌勒（Maitreya，未來佛）故。世出世尊略言世尊。即

【English Translation】 It has expression. All dignified movements are because of the Dharma wheel.

Eulogy on the Sutra of Maitreya's (Maitreya, the future Buddha) Upper Birth in Tushita Heaven, Volume 1 Taisho Tripitaka Volume 38, No. 1772, Eulogy on the Sutra of Maitreya's (Maitreya, the future Buddha) Upper Birth in Tushita Heaven

Eulogy on the Sutra of Maitreya's (Maitreya, the future Buddha) Upper Birth in Tushita Heaven, Volume 2

Composed by Ji of Daci'en Monastery

At that time, Upali (Upali, one of the ten great disciples of the Buddha, foremost in upholding the precepts) also rose from his seat, prostrated himself with his head and face to the ground, and said to the Buddha.

Eulogy says: The above explains the cause and origin of the sutra. The following explains the request for extensive explanation. Receiving the prediction of becoming a Buddha in the next life is no light matter. Showing the signs and encouraging birth [in Tushita Heaven] is a serious cause. If it were not due to a request, the signs of becoming a Buddha in the next life would not be honored. If there were no request and one spoke of it oneself, the mind of rejoicing at being born [in Tushita Heaven] would not be valued. Therefore, [the Buddha] emitted light and gathered the assembly to universally summon those with affinity. The request is made to speak the sutra, causing the arising of serious karma. Within this, there are two parts: first, distinguishing the external fruit; second, distinguishing the internal fruit. Distinguishing the external fruit is further divided into three parts: first, Upali's (Upali, one of the ten great disciples of the Buddha, foremost in upholding the precepts) request; second, the World Honored One's extensive answer; third, the Buddha tells Upali (Upali, one of the ten great disciples of the Buddha, foremost in upholding the precepts), 'If there are monks and all the great assembly,' concluding with encouragement to be born there. There are two parts to the request: first, clarifying the rules of the request; second, stating the request. This is the first. The Sanskrit word 'Upali' (Upali, one of the ten great disciples of the Buddha, foremost in upholding the precepts) means 'close attendant.' When the Buddha was a prince, he was a minister close to the prince, an attendant in charge of affairs. The ancients said he was the Buddha's family member, which is incorrect. Now, the term 'Upali' (Upali, one of the ten great disciples of the Buddha, foremost in upholding the precepts) is a corruption. 'Also rose from his seat' means that having seen Maitreya's (Maitreya, the future Buddha) position established, Upali (Upali, one of the ten great disciples of the Buddha, foremost in upholding the precepts) made this request. Therefore, it is said 'also,' indicating that hearing about Maitreya's (Maitreya, the future Buddha) affairs will lead to the attainment of Bodhi. 'Rose from his seat and prostrated himself with his head and face to the ground' means humbling oneself, honoring the Buddha, and reverently bowing at the Buddha's feet. With one mind, he reverently pays homage, showing profound respect. Long having eliminated arrogance, he reveals the cause of becoming a Buddha, which is honorable and noble. It is because of the wonderful karma of having no visible crown of the head.

World Honored One, in the past, in the Vinaya and in the sutra collections, you said that Ajita (Ajita, another name for Maitreya Bodhisattva) would next become a Buddha.

Eulogy says: The following clarifies the request. Within this, there are two parts: first, citing the past and asking now; second, revealing the present and requesting later. This is the first. Previously, it was said 'World Honored One' calling the Buddha, and also 'World Honored One' speaking of the Buddha, speaking of the Buddha's past words about Maitreya (Maitreya, the future Buddha). The World Honored One who transcends the world is briefly called the World Honored One, which is

是第十薄伽梵號。梵云毗奈耶此云調伏。調和控御身語等業。制伏滅除諸煩惱故。即是廣律本也。古云毗尼或云毗泥皆訛也。近執明究律藏頗亦諳經。受記多在律中。因斯起問。阿逸多者此云無能勝。彌勒字也。名彌勒字阿逸多。往昔佛在耆山說。次我后當成佛者名曰彌勒。時有菩薩名曰慈氏。從座而起白言世尊愿我未來作彼彌勒。佛言可爾。故今騰昔而生后問。

此阿逸多具凡夫身未斷諸漏此人命終當生何處。

贊曰。顯今徴后問也。文有其二。初舉今徴後生之處所。后舉今徴後生處凈穢。此初徴也。波離下器情局小乘。以己所知輒揣尊極。小宗說于菩薩三劫猶是凡夫樹下三十四心方成聖者。欲恚害覺時亦未已故言凡夫。未斷諸漏。漏有三種。如法華贊。生何處者。三界何界五趣何趣四生何生九有何有。觀因驗果未遣心疑。唯愿法王指陳生域。

其人今者雖復出家不修禪定不斷煩惱佛記此人成佛無疑此人命終生何國土。

贊曰。徴凈穢也。從緇落飾形貌出家。常現威儀不修禪定。受姨母之妙服。欲貪未遣。矚毫光而不識。尚有無知。佛記果圓理深難測。命終生處凈穢何方。但以菩薩不起滅定而現威儀。將繼法王。遂取金疊讓。推光位等問豪光。波離不知乍謂。無定情粗睹相真疑有惑。禪定

【現代漢語翻譯】現代漢語譯本：這是第十位薄伽梵（Bhagavan，意為世尊）的名號。梵語「毗奈耶」（Vinaya），漢譯為「調伏」，意為調和控制身、語等行為，制伏滅除各種煩惱，也就是廣律的根本。古時譯為「毗尼」或「毗泥」，都是訛誤。近來精通律藏的人也頗為熟悉經藏，許多授記都在律藏之中。因此發起提問。阿逸多（Ajita），漢譯為「無能勝」，是彌勒（Maitreya）的名字。名為彌勒，字阿逸多。過去佛在耆阇崛山（Grdhakuta）宣說，將來我之後成佛者，名為彌勒。當時有位菩薩名為慈氏（Maitreya），從座位上起身稟告世尊，愿我未來成為彌勒。佛說可以。所以現在追溯往昔而生出後來的提問。

這位阿逸多具有凡夫之身，尚未斷除各種煩惱，此人命終之後將往生何處？

贊曰：這是顯明現在，徵詢未來的提問。文義有二：首先是舉出現在的狀態，徵詢未來往生之處所；其次是舉出現在的狀態，徵詢未來往生之處的清凈或污穢。這是最初的徵詢。波離（Upali）的根器低下，見識侷限於小乘，以自己所知來揣測至高無上的境界。小乘宗派認為菩薩要經歷三大阿僧祇劫仍然是凡夫，在菩提樹下證悟三十四心才能成就聖者。貪慾、嗔恚、損害的覺悟有時還未停止，所以說是凡夫，尚未斷除各種煩惱。煩惱有三種，如《法華經》的贊偈所說。往生何處？是三界中的哪一界？五趣中的哪一趣？四生中的哪一生？九有中的哪一有？觀察因地，驗證果地，尚未消除心中的疑惑。唯愿法王（佛）指明陳述往生之地域。

此人現在雖然出家，但不修習禪定，不斷除煩惱，佛陀授記此人成佛無疑，此人命終之後將往生何國土？

贊曰：這是徵詢清凈或污穢。從剃除頭髮，改變外貌，形式上出家，常常顯現威儀，但不修習禪定。接受姨母（Mahaprajapati）的妙服，貪慾尚未消除。注視佛陀的白毫相光而不認識，尚且還有無知。佛陀授記果位的圓滿，道理深奧難以測度。命終之後往生之處是清凈還是污穢，在哪個方向？只是因為菩薩不入滅盡定而顯現威儀，將要繼承法王之位，於是取走金疊，讓出光位等等，提問白毫相光。波離不知道，乍一看到相就懷疑有迷惑，因為禪定粗淺，不能真切地認識實相。

【English Translation】 English version: This is the title of the tenth Bhagavan (meaning 'World Honored One'). The Sanskrit term 'Vinaya' is translated as 'Discipline,' meaning to harmonize and control actions of body, speech, and mind, and to subdue and eliminate various afflictions. It is the root of the extensive Vinaya Pitaka. In ancient times, it was translated as 'Vini' or 'Vini,' which are both corruptions. Recently, those well-versed in the Vinaya Pitaka are also quite familiar with the Sutra Pitaka, and many prophecies are found within the Vinaya Pitaka. Hence, this question arises. Ajita, translated as 'Invincible,' is the name of Maitreya. He is named Maitreya, with the epithet Ajita. In the past, the Buddha declared on Vulture Peak (Grdhakuta) that the one who will become a Buddha after me will be named Maitreya. At that time, a Bodhisattva named Maitreya arose from his seat and said to the World Honored One, 'May I become that Maitreya in the future.' The Buddha said, 'It is possible.' Therefore, the question now arises, tracing back to the past.

This Ajita, possessing the body of an ordinary being and not yet having severed all outflows (asrava), where will this person be reborn after death?

Commentary: This is a question that reveals the present and inquires about the future. The meaning is twofold: first, it presents the current state and inquires about the place of future rebirth; second, it presents the current state and inquires about the purity or impurity of the place of future rebirth. This is the initial inquiry. Upali's capacity is low, and his understanding is limited to the Hinayana, using his own knowledge to speculate about the supreme state. The Hinayana school believes that a Bodhisattva remains an ordinary being for three great asamkhya kalpas and only attains sainthood after realizing the thirty-four minds under the Bodhi tree. The awareness of greed, hatred, and harm has not yet ceased, so he is said to be an ordinary being who has not yet severed all outflows. There are three types of outflows, as mentioned in the praise of the Lotus Sutra. Where will he be reborn? Which realm of the Three Realms? Which of the Five Destinies? Which of the Four Births? Which of the Nine Abodes? Observing the cause, verifying the effect, the doubt in his mind has not yet been dispelled. May the Dharma King (Buddha) point out and describe the region of rebirth.

Although this person has now left home (ordained), he does not cultivate dhyana (meditation) or sever afflictions. The Buddha has prophesied that this person will undoubtedly become a Buddha. To which Buddha-land will this person be reborn after death?

Commentary: This inquires about purity or impurity. From shaving his head and changing his appearance, he has outwardly left home, often displaying dignified conduct, but he does not cultivate dhyana. He received the wonderful robe from his aunt (Mahaprajapati), and his greed has not been eliminated. He gazes at the Buddha's urna (white hair between the eyebrows) without recognizing it, and he still has ignorance. The Buddha's prophecy of the fruition is profound and difficult to fathom. After death, where will he be reborn, in a pure or impure land, and in which direction? It is only because the Bodhisattva does not enter cessation samadhi (nirodha-samapatti) that he displays dignified conduct and will inherit the position of the Dharma King. Therefore, he took the golden robe, yielded the position of light, and so on, questioning the urna. Upali did not know and, upon seeing the mark, suspected delusion because his dhyana was shallow and he could not truly recognize reality.

有九。煩惱有十。如余處說。然且成佛之先必在睹史一生補處大小共同。波離挾己下心輒量上位。示有不知以發今請。

佛告優波離諦聽諦聽善思念之如來應供正遍知今於此眾說彌勒菩薩摩訶薩阿耨多羅三藐三菩提記。

贊曰。下佛廣答有二。初敕聽許說。后依問具申。此初也。諦者審諦。聽音察理。貴在審情。恐聽不明。重令諦聽。極妙作意名善思念。如來者第一號也。涅槃經云。如過去佛所行妙行三十七品十一空等來至涅槃故云如來。應者第二號也。應已求害煩惱賊故。應不復受分段生故。應受世間妙供養故。正遍知者第三號也。正知遍知名正遍知。非邪小知。正滿知故。具二種智知空有故。上來三號如次斷德恩德智德。阿耨等者。阿之言無。耨多羅云上。三言正。藐言等。又三云正。菩提云覺。即是無上正等正覺。諸法莫先名無上。理事遍知名正等。離妄真照名正覺。或智斷圓名無上覺。簡異生邪智名正覺。簡小乘分智名等覺。簡菩薩缺智複名正覺。下一覺字貫通上文。彌勒當圓證此獨得全名。記者識也驗也。佛自稱三德。今為汝等驗識分別慈氏菩薩當來成佛之事。

此人從今十二年後命終必得往生兜率天上。

贊曰。下依問具申有二。初答生處。后答凈穢。此即初也。從今十二年後

【現代漢語翻譯】現代漢語譯本：有九種（疑惑）。煩惱有十種，如其他地方所說。然而，成佛之前必定要在兜率天（Tushita，欲界天之一，彌勒菩薩現在居住的地方）作為一生補處菩薩（Ekajatipratibaddha，指下一產生佛的菩薩），這是大乘和小乘共同認可的。優波離（Upali，佛陀十大弟子之一，持戒第一）以謙下的心，擅自揣測上位者的境界，表現出有所不知，因此引發了今天的請問。

佛陀告訴優波離：『仔細聽，仔細聽，好好地思考。如來（Tathagata，佛的稱號之一，意為『如實而來』）、應供（Arhat，佛的稱號之一，意為『應受供養』）、正遍知（Samyaksambuddha，佛的稱號之一，意為『正等正覺』），現在將為大眾宣說彌勒菩薩摩訶薩（Maitreya Bodhisattva Mahasattva，彌勒菩薩，大菩薩）阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）的授記。』

贊曰：下面的經文是佛陀廣泛回答，分為兩部分。首先是命令聽講並允許宣說，然後是根據提問詳細闡述。這是第一部分。『諦』是仔細、審慎的意思。『聽』是用心聆聽，明察道理。重要的是審慎地瞭解情況。恐怕聽不明白，所以再次強調『諦聽』。極其精妙的用心稱為『善思念』。『如來』是佛陀的第一個稱號。《涅槃經》說，如過去的佛所修行的妙行，三十七道品，十一空等，最終達到涅槃，所以稱為如來。『應』是佛陀的第二個稱號。因為已經消滅了煩惱賊，所以應受供養。因為不應再受分段生死，所以應受供養。因為應受世間最妙的供養，所以應受供養。『正遍知』是佛陀的第三個稱號。正確地、普遍地知曉，稱為正遍知。不是邪知小知，而是正確圓滿的知曉。具備兩種智慧，知曉空和有。以上三個稱號依次代表斷德、恩德、智德。『阿耨多羅三藐三菩提』，『阿』的意思是『無』，『耨多羅』的意思是『上』，『三』的意思是『正』，『藐』的意思是『等』，又一個『三』的意思是『正』，『菩提』的意思是『覺』，也就是無上正等正覺。諸法中沒有比它更優先的，所以稱為『無上』。理事普遍周遍，所以稱為『正等』。遠離虛妄，真實照見，所以稱為『正覺』。或者說，智慧和斷德圓滿，稱為『無上覺』。區別于凡夫的邪知，稱為『正覺』。區別于小乘的分裂之智，稱為『等覺』。區別于菩薩的殘缺之智，又稱為『正覺』。下面的『覺』字貫通上文。彌勒菩薩將圓滿證得這獨一無二的稱號。『記』是識別、驗證的意思。佛陀自稱具備三德，現在為你們驗證、識別、分別慈氏菩薩（Maitreya，即彌勒菩薩）將來成佛之事。

『此人從今往後十二年後命終，必定能夠往生到兜率天。』

贊曰：下面是根據提問詳細闡述，分為兩部分。首先回答往生之處，然後回答清凈與污穢。這是第一部分。從今往後十二年後

【English Translation】 English version: There are nine (doubts). There are ten afflictions, as mentioned elsewhere. However, before attaining Buddhahood, one must reside in Tushita (Tushita, one of the heavens in the desire realm, where Maitreya Bodhisattva currently resides) as an Ekajatipratibaddha (a Bodhisattva who will become a Buddha in the next life), which is commonly acknowledged by both Mahayana and Hinayana. Upali (Upali, one of the ten great disciples of the Buddha, foremost in upholding the precepts), with a humble mind, presumptuously measured the realm of those above him, showing a lack of understanding, thus prompting today's inquiry.

The Buddha said to Upali: 'Listen carefully, listen carefully, and contemplate well. The Tathagata (Tathagata, one of the titles of the Buddha, meaning 'thus come'), Arhat (Arhat, one of the titles of the Buddha, meaning 'worthy of offerings'), Samyaksambuddha (Samyaksambuddha, one of the titles of the Buddha, meaning 'perfectly enlightened'), will now declare to this assembly the prediction of Maitreya Bodhisattva Mahasattva (Maitreya Bodhisattva Mahasattva, Maitreya Bodhisattva, a great Bodhisattva) attaining Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment).'

Commentary: The following scripture is the Buddha's extensive answer, divided into two parts. First, there is the command to listen and permission to speak, and then there is a detailed explanation based on the questions. This is the first part. 'Diligently' means carefully and prudently. 'Listen' means listening attentively and discerning the truth. The important thing is to understand the situation prudently. Fearing that one might not understand clearly, it is emphasized again to 'listen carefully'. Extremely subtle intention is called 'good contemplation'. 'Tathagata' is the first title of the Buddha. The Nirvana Sutra says that like the wonderful practices performed by the Buddhas of the past, the thirty-seven factors of enlightenment, the eleven emptinesses, etc., ultimately lead to Nirvana, so it is called Tathagata. 'Arhat' is the second title of the Buddha. Because one has eliminated the thieves of affliction, one is worthy of offerings. Because one should no longer be subject to segmented birth and death, one is worthy of offerings. Because one should receive the most wonderful offerings in the world, one is worthy of offerings. 'Samyaksambuddha' is the third title of the Buddha. Knowing correctly and universally is called Samyaksambuddha. It is not a heretical or small knowledge, but a correct and complete knowledge. Possessing two kinds of wisdom, knowing emptiness and existence. The above three titles represent the virtues of severance, grace, and wisdom in that order. 'Anuttara-samyak-sambodhi', 'Anu' means 'no', 'uttara' means 'supreme', 'sam' means 'right', 'yak' means 'equal', and another 'sam' means 'right', 'bodhi' means 'enlightenment', which is unsurpassed perfect enlightenment. There is nothing prior to it in all dharmas, so it is called 'unsurpassed'. Principles and affairs are universally pervasive, so it is called 'perfectly equal'. Being far from delusion and truly illuminating, it is called 'perfect enlightenment'. Or, the perfection of wisdom and severance is called 'unsurpassed enlightenment'. Distinguishing it from the heretical knowledge of ordinary beings, it is called 'perfect enlightenment'. Distinguishing it from the fragmented wisdom of the Hinayana, it is called 'equal enlightenment'. Distinguishing it from the incomplete wisdom of the Bodhisattvas, it is also called 'perfect enlightenment'. The word 'enlightenment' below connects the preceding text. Maitreya Bodhisattva will perfectly attain this unique title. 'Prediction' means to recognize and verify. The Buddha claims to possess the three virtues and will now verify, recognize, and distinguish the future Buddhahood of Maitreya Bodhisattva (Maitreya, i.e., Maitreya Bodhisattva).

'This person, twelve years after death from now on, will surely be able to be reborn in Tushita Heaven.'

Commentary: The following is a detailed explanation based on the questions, divided into two parts. First, answer the place of rebirth, and then answer purity and defilement. This is the first part. Twelve years from now

者示受記。已求超生死十二緣。故生兜率天而為補處。

爾時兜率陀天上有五百億天子一一天子皆修甚深檀波羅蜜為供養一生補處菩薩故以天福力造作宮殿。

贊曰。下答凈穢有二。初正答凈穢。后佛告優波離此名兜率陀天十善報應下結此所因嘆處勝妙。初中有三。初五百億天子造外眾寶宮。次一大神造法堂內院。后五大神於此二宮種種嚴飾。夫諸天福力果出自然。況補處之宮豈更須他造。欲顯福異余天果從他作諸天敬重發愿嚴因。又諸天資具凡業所生。知足宮園必由勝行。外陳他作內表修因。譬人王之內苑似天帝之喜園。不說自然之報唯陳他造之果。皆是菩薩未上生前。預知欲生髮愿先作。初中有三。一諸天植因發願。二時諸天子作是愿已下明天愿果。三五百億龍王圍繞此垣下龍王守護。初復有三。初明植因。次我今持是等下正明發愿。后如是諸天子等下明行愿皆同。初中復二。初明所因。后明植因。此即初也。修願行之所因者。一為修檀度。初業之妙行故。二為供養菩薩故。菩薩盡此一生必定成佛福田既大。故應植因。因者檀度。緣者愿助現傍資者。天之福力由現。天福傍資因緣二種力。故變成天宮因緣之果。冀在良田天之福資變成宮殿。五百億者。由信精進念定慧五根為勝因緣內證法苑樂外感五百

【現代漢語翻譯】現代漢語譯本：這些人被授予成佛的預言（者示受記）。因為他們已經尋求超越生死輪迴的十二因緣，所以往生到兜率天（Tushita Heaven）併成為補處菩薩（Bodhisattva in the final life before Buddhahood）。

當時，在兜率陀天（Tushita Heaven）上有五百億天子（Devas），每一位天子都修習甚深的檀波羅蜜（Dānapāramitā，佈施波羅蜜），爲了供養一生補處菩薩（Bodhisattva in the final life before Buddhahood），憑藉天福的力量建造宮殿。

讚頌說：下面的經文回答了關於凈與穢的問題，分為兩部分。首先是直接回答凈與穢的問題。然後，佛陀告訴優波離（Upali）說，這裡被稱為兜率陀天（Tushita Heaven），是修十善業的報應之處，最後總結了這裡的原因，讚歎此處的殊勝美妙。第一部分分為三點。首先是五百億天子建造外圍的眾寶宮殿。其次是一位大神建造法堂內院。最後是五位大神對這兩個宮殿進行各種裝飾。諸天的福力自然而生，更何況是補處菩薩（Bodhisattva in the final life before Buddhahood）的宮殿，難道還需要別人建造嗎？這是爲了彰顯其福報不同於其他天人，其果報來自於他人的作為，諸天敬重並立下誓願來莊嚴其因。而且諸天的資具都是由凡業所生。知足宮園必定是由殊勝的修行而來。外在陳述他人的作為，內在表明修行的因緣。譬如人王的內苑，如同天帝的喜園。不說自然而生的果報，只陳述他人建造的果實。這些都是菩薩（Bodhisattva）未降生之前，預先知道自己將要往生，所以發願先建造的。第一部分又分為三點。一是諸天種植善因並立下誓願。二是『我今持是等』（我現在持有這些）以下，正式說明發願。三是『如是諸天子等』（像這樣的諸天子等）以下，說明他們的行愿都相同。第一點又分為兩點。一是說明所因。二是說明種植善因。這裡就是第一點。修願行所依賴的原因是：一是修習檀度（Dāna，佈施），這是最初的妙行。二是供養菩薩（Bodhisattva），菩薩（Bodhisattva）盡此一生必定成佛，福田廣大，所以應該種植善因。因是檀度（Dāna，佈施），緣是愿助，現傍資助的是天的福力，由現、天福、傍資助因緣這兩種力量，所以變成天宮因緣的果報。希望在良田中，天的福資變成宮殿。五百億，是由信、精進、念、定、慧五根作為殊勝的因緣，內在證得法苑的快樂，外在感得五百。

【English Translation】 English version: These individuals are being conferred with predictions of Buddhahood (者示受記, Zhě shì shòu jì). Because they have sought to transcend the twelve links of dependent origination that lead to birth and death, they are born in Tushita Heaven (兜率天, Dōushuài tiān) and become Bodhisattvas in their final life before Buddhahood (補處, Bǔ chù).

At that time, in Tushita Heaven (兜率陀天, Dōushuài tuó tiān), there were five hundred billion Devas (天子, Tiānzǐ), each of whom practiced profound Dānapāramitā (檀波羅蜜, Tán bōluómì, Perfection of Giving). To make offerings to the Bodhisattva in his final life before Buddhahood (一生補處菩薩, Yīshēng bǔ chù púsà), they used the power of their heavenly blessings to construct palaces.

A verse of praise: The following text answers the questions about purity and impurity, and is divided into two parts. First, it directly answers the questions about purity and impurity. Then, the Buddha tells Upali (優波離, Yōubōlí) that this place is called Tushita Heaven (兜率陀天, Dōushuài tuó tiān), a place of reward for practicing the ten wholesome deeds, and finally concludes the reason for this place, praising its supreme beauty. The first part is divided into three points. First, five hundred billion Devas construct the outer palaces of various treasures. Second, a great deity constructs the inner courtyard of the Dharma Hall. Finally, five great deities adorn these two palaces in various ways. The blessings of the Devas arise naturally, let alone the palace of the Bodhisattva in his final life before Buddhahood (補處菩薩, Bǔ chù púsà), does it need to be built by others? This is to show that their blessings are different from other Devas, and their rewards come from the actions of others. The Devas respect and make vows to adorn their causes. Moreover, the resources of the Devas are all born from ordinary karma. The Palace of Contentment must come from superior practice. The external statement of others' actions, the internal expression of the causes of practice. For example, the inner garden of a human king is like the garden of joy of the heavenly emperor. It does not speak of the rewards that arise naturally, but only states the fruits of others' construction. These are all before the Bodhisattva (菩薩, Púsà) is born, knowing in advance that he will be born, so he makes vows to build them first. The first part is further divided into three points. First, the Devas plant good causes and make vows. Second, from 'I now hold these' (我今持是等, Wǒ jīn chí shì děng) onwards, it formally explains the vows. Third, from 'Like these Devas' (如是諸天子等, Rú shì zhū tiānzǐ děng) onwards, it explains that their actions and vows are the same. The first point is further divided into two points. First, it explains the cause. Second, it explains the planting of good causes. This is the first point. The reasons for relying on the practice of vows are: First, to practice Dāna (檀度, Dándù, giving), which is the wonderful practice of the initial karma. Second, to make offerings to the Bodhisattva (菩薩, Púsà), the Bodhisattva (菩薩, Púsà) will surely become a Buddha in this lifetime, and the field of blessings is vast, so one should plant good causes. The cause is Dāna (檀度, Dándù, giving), the condition is the assistance of vows, and the present and side assistance is the power of the heavenly blessings. It is by the power of these two kinds of causes and conditions, the present, the heavenly blessings, and the side assistance, that the fruit of the heavenly palace is transformed. Hoping in the good field, the blessings of the heavens are transformed into palaces. Five hundred billion is because the five roots of faith, diligence, mindfulness, concentration, and wisdom are the superior causes and conditions, internally realizing the joy of the Dharma garden, and externally sensing five hundred.

億天為造宮殿。修余萬行資此五根。故以百億為稱。或是菩薩化預莊嚴。準報土中所有嚴飾勝出世間善根所起故。此所說五根為因。

各各脫身旃檀摩尼寶冠長跪合掌發是愿言。

贊曰。此明植因。旃檀者檀香也。色通赤白。摩尼者如意珠。即諸天所著。如赤白檀香色。如意神珠乃天頂上所戴寶冠神珠。施者表當果生所求皆得故。種智圓明得如意故。脫寶冠者順尊敬故。受記為佛得最尊故。諸天並脫。故言各各。長跪者雙膝著地直身而住敬相周故。表修定慧恒無間故。合掌者虔恭貌。表心冥境證智合理故。上明修行身業因。下發愿者語業因能起。二者意業因三輪備故。

我今持是無價寶珠及以天冠為供養大心眾生故。

贊曰。第二明發愿。此起愿因。慈氏廣以智悲運蒼生。而居彼岸情懷廣大。居因位而號眾生。摩訶薩埵云大有情。以義解之名大心眾生。

此人來世不久當成阿耨多羅三藐三菩提我于彼佛莊嚴國界得受記者令我寶冠化成供具。

贊曰。正明發愿。此人者慈氏。當在人中未生天趣預興此愿。故言此人于未來世當成正覺。我于彼土佛成正覺時。可為莊嚴殊勝國界得預彼會受記別者。令我寶冠化成供具。供具者四事什物供養之具。變寶冠而為供具者。顯轉凡而修成聖德。

【現代漢語翻譯】現代漢語譯本億天爲了建造宮殿，修習眾多善行來資助眼、耳、鼻、舌、身這五根（五種感官能力）。所以用百億來稱量（所修善行的數量）。或者這是菩薩示現，預先莊嚴（宮殿）。比照報土（佛的報身所居住的凈土）中所有的莊嚴裝飾，勝過世間善根所生起的（一切），因此說這五根是（莊嚴宮殿的）因。

（諸天）各自脫下身上的旃檀（檀香，一種香木，有紅色和白色兩種）摩尼寶冠（如意寶珠，諸天所佩戴的寶冠上的神珠），長跪合掌，發出這樣的誓願。

贊曰：這說明了種植善因。旃檀，就是檀香，顏色有紅色和白色。摩尼，就是如意珠，是諸天所佩戴的。如同赤白檀香的顏色，如意神珠乃是天人頭頂上所戴的寶冠上的神珠。施捨者表示當來果報，所求都能得到，因為種下智慧的種子，圓滿光明，就能得到如意。脫下寶冠，是爲了表示尊敬。受到授記成為佛，是因為得到了最尊貴的地位。諸天都脫下寶冠，所以說『各各』。長跪，就是雙膝跪地，身體挺直站立，是恭敬的姿態。表示修習禪定和智慧，恒常沒有間斷。合掌，是虔誠恭敬的樣子，表示心與境界冥合，證悟的智慧與真理相合。上面說明修行身業的因，下面發願是語業的因，能夠發起（身語意）二業的因，三輪（身、語、意）都具備了。

『我如今拿著這無價的寶珠以及天冠，來供養髮大心的眾生。』

贊曰：第二段說明發願。這是發起誓願的因。慈氏（彌勒菩薩）廣泛地用智慧和慈悲來救度眾生，而居住在彼岸（涅槃），情懷廣大。居住在因位（菩薩的修行階段）而稱為眾生。摩訶薩埵（maha-sattva）翻譯為大有情，用義理來解釋，就叫做大心眾生。

『這個人未來世不久將成就阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺），我在彼佛（指彌勒佛）莊嚴的國界中得到授記，令我的寶冠化成供具。』

贊曰：正式說明發願。『此人』指的是慈氏（彌勒菩薩）。將要在人間，還沒有生到天界，預先發起這個誓願。所以說『此人』在未來世將成就正覺。我在那個國土，佛成就正覺的時候，可以爲了莊嚴殊勝的國界，預先參與那個法會，受到授記。讓我的寶冠化成供具。供具，就是四事什物，供養的器具。變寶冠而為供具，顯示了轉凡夫而修成聖德。

【English Translation】 English version Billions of devas (gods) are building palaces, cultivating myriad practices to support these five roots (five sense faculties). Therefore, it is measured in hundreds of billions (the amount of good deeds cultivated). Or this is a manifestation of Bodhisattvas, pre-adorning (the palaces). Comparing to the adornments in the Reward Land (the pure land where the Buddha's Reward Body resides), surpassing all that arises from worldly good roots, therefore it is said that these five roots are the cause (of adorning the palaces).

Each of them takes off their chandan (sandalwood, a fragrant wood, available in red and white) mani (wish-fulfilling jewel, worn by devas) crowns, kneels with both knees on the ground, joins their palms, and makes this vow:

Commentary: This clarifies planting the cause. Chandan is sandalwood, with colors of red and white. Mani is the wish-fulfilling jewel, worn by the devas. Like the colors of red and white sandalwood, the wish-fulfilling divine jewel is the jewel on the crown worn on the heads of the devas. The giver indicates that in the future, the desired results will be obtained, because planting the seed of wisdom, complete and bright, will lead to obtaining what is desired. Taking off the crown is to show respect. Receiving the prediction of becoming a Buddha is because of attaining the most honorable position. All the devas take off their crowns, hence the phrase 'each of them'. Kneeling is with both knees on the ground, standing upright, a respectful posture. It represents cultivating samadhi (concentration) and prajna (wisdom) constantly without interruption. Joining palms is a reverent appearance, representing the mind merging with the realm, the wisdom of realization aligning with the truth. The above explains the cause of cultivating physical karma, the following vow is the cause of verbal karma, able to initiate the cause of the two karmas (body and speech), thus the three wheels (body, speech, and mind) are complete.

'I now hold this priceless jewel and heavenly crown to offer to beings with great minds.'

Commentary: The second part explains making the vow. This is the cause of initiating the vow. Maitreya (the Bodhisattva of Loving-kindness) widely uses wisdom and compassion to deliver sentient beings, residing on the other shore (Nirvana), with vast aspirations. Residing in the causal position (the stage of Bodhisattva practice) and called sentient beings. Maha-sattva (great being) is translated as 'great sentient being', explained in terms of meaning, it is called 'beings with great minds'.

'This person will soon achieve anuttara-samyak-sambodhi (unexcelled perfect enlightenment) in the future, and I will receive the prediction in the adorned land of that Buddha (referring to Maitreya Buddha), may my crown transform into offerings.'

Commentary: Formally explains making the vow. 'This person' refers to Maitreya (Bodhisattva). About to be in the human realm, not yet born in the heavens, pre-initiating this vow. Therefore, it is said 'this person' will achieve perfect enlightenment in the future. When the Buddha achieves perfect enlightenment in that land, may I participate in that Dharma assembly for the sake of adorning the magnificent land, and receive the prediction. Let my crown transform into offerings. Offerings are the four necessities, the tools for offering. Transforming the crown into offerings shows the transformation from ordinary to cultivating saintly virtues.

此但說冠略無寶珠。所愿同故。或寶謂如意珠。冠謂天冠。合而論故。若不爾者。何故行因冠珠兩舍。及其發願獨有天冠。故應后釋不違正理。

如是諸天子等各各長跪發弘誓願亦復如是。

贊曰。第三行愿皆同上。雖總說諸天已訖。結集之家恐生疑惑施說。諸天愿唯一發。今顯行該一切愿亦普同三業修因相皆等故。

時諸天子作是愿已是諸寶冠化作五百萬億寶宮。

贊曰。上明植因發願。自下第二明天愿果。于中有二。初明十重嚴飾。后時樂音中下重顯前嚴。十重飾者。一宮二園三寶四光五華六樹七色八金九天女十音樂。此初也。既有十地菩薩圍繞。亦有凡夫十善往生。復是菩薩十力增上之所顯現。宮有十重。故下經云。菩薩福力十善報應。宮謂法苑。初地真智得空寂。金初創得。故內修五根。所以感宮等皆言五百。

一一寶宮有七重垣一一垣七寶所成。

贊曰。此有二嚴。二地持戒生長善法。守護六根感園圍繞。三地證得。聞思修慧照了大乘教理行果。起智光明故感園寶色。成此各七者。二地持戒七支備故。三地能照三乘教理行果七故。又具忍辱七種觀故。一安受苦忍。二諦察法忍。餘五並是耐怨害。忍謂親善想準法想無常想有苦想攝受想。如幽贊上卷說。

一一寶

【現代漢語翻譯】現代漢語譯本：這裡只是說寶冠，沒有提到寶珠。因為他們的願望是相同的。或者有人認為寶是指如意珠（能滿足願望的寶珠），冠是指天冠（天人的寶冠）。合起來討論的緣故。如果不是這樣，為什麼在修行因地時，寶冠和寶珠都被捨棄，而發願時卻只有天冠呢？所以應該以後一種解釋為準，才不違背正理。

像這樣，諸位天子等各自長跪，發廣大誓願，情況也是如此。

贊曰：第三個行愿都和前面一樣。雖然總的來說諸天已經說完，但結集經典的人恐怕產生疑惑，所以加以說明。諸天的願望只發一次。現在顯示他們的行為涵蓋一切，願望也普遍相同，身口意三業的修行因地，相貌都相同。

當時，諸位天子發了這樣的願望之後，這些寶冠化作五百萬億個寶宮。

贊曰：上面說明了植因發願。從下面開始，第二部分說明天愿的果報。其中有兩部分。首先說明十重莊嚴，然後是時樂音中，再次顯現前面的莊嚴。十重莊嚴是：一宮殿，二園林，三寶物，四光明，五華，六樹，七顏色，八金，九天女，十音樂。這是第一部分。既然有十地菩薩圍繞，也有凡夫通過修十善而往生。又是菩薩十力增上的顯現。宮殿有十重。所以下面的經文說：菩薩的福力，十善的報應。宮殿是指法苑（佛法之苑）。初地菩薩的真智證得空寂，就像黃金剛開始被創造出來一樣。所以在內修五根（信根、精進根、念根、定根、慧根）時，所感得的宮殿等都說是五百。

每一個寶宮都有七重圍墻，每一重圍墻都是由七寶所成。

贊曰：這裡有兩重莊嚴。二地菩薩持戒，生長善法，守護六根（眼、耳、鼻、舌、身、意），感得園林圍繞。三地菩薩證得聞思修的智慧，照亮了大乘的教理行果，生起智慧光明，所以感得園林寶色。成就這各自的七重，是因為二地菩薩持戒，七支完備的緣故。三地菩薩能夠照亮三乘（聲聞乘、緣覺乘、菩薩乘）的教理行果七種。又具足忍辱的七種觀想。一是安受苦忍，二是諦察法忍，其餘五種都是耐怨害忍，即親善想、準法想、無常想、有苦想、攝受想。如《幽贊》上卷所說。

每一個寶

【English Translation】 English version: Here, it only mentions the crown, without mentioning the precious pearl. This is because their vows are the same. Or some might say that 'precious' refers to the Mani pearl (a wish-fulfilling jewel), and 'crown' refers to the heavenly crown (the crown of the devas). This is discussed together. If it were not so, why are both the crown and the pearl abandoned during the causal stage of practice, while only the heavenly crown is mentioned during the making of vows? Therefore, the latter interpretation should be followed, so as not to contradict the correct principle.

Thus, all the devaputras (heavenly beings) and others, each kneeling on their knees, made great vows in the same way.

Commentary: The third vow is the same as the previous ones. Although all the devas have been generally discussed, the compilers of the scriptures were afraid of causing doubts, so they provided this explanation. The devas' vows are made only once. Now it is shown that their actions encompass everything, and their vows are universally the same. The causal stage of practice of the three karmas (body, speech, and mind) are all the same in appearance.

At that time, after the devaputras made these vows, these precious crowns transformed into five million billion precious palaces.

Commentary: The above explains planting the cause and making vows. From below, the second part explains the fruition of the heavenly vows. There are two parts in it. The first explains the ten-fold adornments, and then in the 'Sound of Timely Music', the previous adornments are shown again. The ten-fold adornments are: 1. Palaces, 2. Gardens, 3. Treasures, 4. Light, 5. Flowers, 6. Trees, 7. Colors, 8. Gold, 9. Heavenly maidens, 10. Music. This is the first part. Since there are Bodhisattvas of the ten Bhumis (stages) surrounding them, there are also ordinary people who are reborn through cultivating the ten wholesome deeds. It is also a manifestation of the Bodhisattvas' increase in the ten powers. The palaces have ten layers. Therefore, the following sutra says: 'The Bodhisattvas' blessings and the retribution of the ten wholesome deeds.' The palace refers to the Dharma garden (the garden of the Dharma). The true wisdom of the first Bhumi attains emptiness and stillness, just like gold is first created. Therefore, when internally cultivating the five roots (faith, diligence, mindfulness, concentration, and wisdom), the palaces and so on that are attained are all said to be five hundred.

Each precious palace has seven layers of walls, and each layer of walls is made of the seven treasures.

Commentary: Here there are two adornments. The Bodhisattva of the second Bhumi upholds the precepts, grows wholesome dharmas, and guards the six senses (eye, ear, nose, tongue, body, and mind), attaining the surrounding gardens. The Bodhisattva of the third Bhumi attains the wisdom of hearing, thinking, and cultivating, illuminating the teachings, principles, practices, and fruits of the Mahayana, and generating the light of wisdom, thus attaining the precious colors of the gardens. Achieving these seven layers each is because the Bodhisattva of the second Bhumi upholds the precepts, and the seven branches are complete. The Bodhisattva of the third Bhumi is able to illuminate the teachings, principles, practices, and fruits of the three vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, and Bodhisattva Vehicle), seven in total. They also possess the seven types of contemplation of forbearance. The first is the forbearance of enduring suffering, the second is the forbearance of discerning the Dharma, and the remaining five are the forbearance of enduring resentment and harm, namely, thinking of kindness, thinking according to the Dharma, thinking of impermanence, thinking of suffering, and thinking of acceptance. As mentioned in the first volume of 'You Zan'.

Each precious

出五百億光明一一光明中有五百億蓮華。

贊曰。此有二嚴。四地修得菩提分法。慧焰增故。百行助成感百億光。五地作四諦觀出生死泥智花敷故。內解五明外感五五百億華。

一一蓮華化作五百億七寶行樹一一樹葉有五百億寶色。

贊曰。此有二嚴。六地作十二因緣觀。厭生死苦樹。感七寶樹故。思慧風動樹觀緣起故。七寶樹者七十七智觀所引。故七地純作真無相觀。證法性色感妙色故。

一一寶色有五百億閻浮檀金光一一閻浮檀金光中出五百億諸天寶女。

贊曰。此有二嚴。八地相土皆得自在故能現起閻浮金光。此于諸金最為第一。近閻浮樹水下而有色蔽諸光。故偏舉此。九地成熟四無礙解。化利眾生出生善根感寶女故。

一一寶女住立樹下執百億寶無數瓔珞出妙音樂。

贊曰。此第十嚴女執諸寶及眾瓔珞。此寶瓔珞出妙音樂。第十地中陀羅尼門三摩地門。無礙神通感寶瓔珞貴莊嚴故。雲雨說法感樂音故。此上十嚴皆由內具彼德外招彼果。十善業道十力智等隨應釋相。

時音樂中演說不退轉地法輪之行。

贊曰。重顯前嚴有四。一廣第十樂音說法。二廣第六七寶行樹。三廣第四破暗光明。四廣第二垣墻高厚。此初廣樂音也。不退有五。一未信者信。信不

【現代漢語翻譯】現代漢語譯本出五百億光明，一一光明中有五百億蓮華。

贊曰：此有二嚴。四地修得菩提分法，慧焰增故，百行助成感百億光。五地作四諦觀，出生死泥智花敷故，內解五明外感五五百億華。

一一蓮華化作五百億七寶行樹，一一樹葉有五百億寶色。

贊曰：此有二嚴。六地作十二因緣觀，厭生死苦樹，感七寶樹故。思慧風動樹觀緣起故。七寶樹者七十七智觀所引。故七地純作真無相觀，證法性色感妙色故。

一一寶色有五百億閻浮檀金光，一一閻浮檀金光中出五百億諸天寶女。

贊曰：此有二嚴。八地相土皆得自在，故能現起閻浮金光（Jambudvipa gold light）。此于諸金最為第一。近閻浮樹（Jambudvipa tree）水下而有色蔽諸光，故偏舉此。九地成熟四無礙解，化利眾生出生善根感寶女故。

一一寶女住立樹下，執百億寶無數瓔珞，出妙音樂。

贊曰：此第十嚴女執諸寶及眾瓔珞。此寶瓔珞出妙音樂。第十地中陀羅尼門（dharani gate），三摩地門（samadhi gate），無礙神通感寶瓔珞貴莊嚴故。雲雨說法感樂音故。此上十嚴皆由內具彼德外招彼果。十善業道（ten wholesome karmic paths），十力智（ten powers of a Buddha）等隨應釋相。

時音樂中演說不退轉地（Avivartana stage）法輪之行。

贊曰：重顯前嚴有四。一廣第十樂音說法。二廣第六七寶行樹。三廣第四破暗光明。四廣第二垣墻高厚。此初廣樂音也。不退有五。一未信者信，信不

【English Translation】 English version Emanating five hundred billion lights, each light containing five hundred billion lotuses.

Commentary: This has two adornments. The fourth Bhumi (stage) cultivates the limbs of enlightenment, the flame of wisdom increases, and hundreds of practices assist in generating hundreds of billions of lights. The fifth Bhumi contemplates the Four Noble Truths, giving rise to wisdom-flowers from the mud of birth and death. Internally understanding the five kinds of knowledge, externally experiencing five times five hundred billion flowers.

Each lotus transforms into five hundred billion seven-jeweled rows of trees, each leaf of each tree having five hundred billion precious colors.

Commentary: This has two adornments. The sixth Bhumi contemplates the Twelve Links of Dependent Origination,厭生死苦樹 (disgusted with the suffering tree of birth and death), experiencing seven-jeweled trees. The wind of thought and wisdom moves the trees, contemplating the arising of conditions. The seven-jeweled trees are drawn forth by the seventy-seven wisdom contemplations. Therefore, the seventh Bhumi purely engages in true non-form contemplation, realizing the color of Dharma-nature and experiencing wondrous colors.

Each precious color has five hundred billion Jambudvipa (Jambudvipa) gold lights, and each Jambudvipa gold light emanates five hundred billion celestial jewel maidens.

Commentary: This has two adornments. The eighth Bhumi attains freedom in all aspects of the land, therefore able to manifest Jambudvipa gold light. This is the foremost among all golds. Near the Jambudvipa tree, beneath the water, there is a color that obscures all lights, therefore this is specifically mentioned. The ninth Bhumi matures the Four Unimpeded Understandings, transforming and benefiting sentient beings, generating roots of goodness, and experiencing jewel maidens.

Each jewel maiden stands beneath a tree, holding hundreds of billions of jewels and countless necklaces, emitting wondrous music.

Commentary: This is the tenth adornment, the maidens holding various jewels and numerous necklaces. These jewel necklaces emit wondrous music. In the tenth Bhumi, the dharani gate, the samadhi gate, and unimpeded spiritual powers experience jewel necklaces, valued for their adornment. Clouds rain down Dharma, experiencing musical sounds. These above ten adornments all arise from internally possessing those virtues and externally attracting those results. The Ten Wholesome Karmic Paths, the Ten Powers of a Buddha, and so on, should be explained accordingly.

At that time, within the music, the practices of the Wheel of Dharma of the Avivarana stage (non-retrogression stage) are expounded.

Commentary: Re-emphasizing the previous adornments, there are four: first, expanding the tenth, the musical sounds expounding the Dharma; second, expanding the sixth, the seven-jeweled rows of trees; third, expanding the fourth, the light that breaks through darkness; fourth, expanding the second, the high and thick walls. This is the initial expansion of the musical sounds. Non-retrogression has five aspects: first, those who have not believed come to believe, and belief does not

退故。二未定者定。位不退故。三未得者得。證不退故。四未修者修。行不退故。五已斷者不生煩惱。斷不退故。此乃三乘通不退地法輪之行。法輪能詮。行是所詮。正法輪者。唯所詮行。摧滅移轉行周圓。故行即法輪。今言法輪之行。故知教名法輪。說彼五位所修行也。以彼聽眾具三乘故法輪有五。一自性。二眷屬。三因。四境。五果。如章中說。今明行者。即攝初三或攝一切。

其樹生果如玻璃色一切眾色入頗梨色中。

贊曰。第二廣樹。頗梨色者。謂紅赤色此為根本。一切寶色為此所含皆入此色。顯所化眾生究竟位皆歸一乘。

是諸光明右旋宛轉流出眾音演說大慈大悲法。

贊曰。第三廣破暗光明。右旋宛轉表菩薩行一切不離智慧光明及慧所引拔苦與樂大慈悲法。大慈以無嗔為性。大慈以無嗔無癡為性。此各有三。一有情緣緣假有情。二法緣不見有情但唯有法。三無緣法相亦無唯有真理。或有情緣緣有情起。法緣緣十二分教起。無緣緣真如起。無所緣故。彌勒慈尊導萬物故演慈悲之法。

一一垣墻高六十二由旬厚十四由旬。

贊曰。第四廣垣。垣謂圍墉。高六十二由旬者。顯生彼者逾破六十二見故。厚十四由旬者。御摧十四不可記事故。此四嚴中初二進行皆歸一乘。發心

證果有差別故。次一破嗔癡濟有情類。后一永斷外道邪見。

五百億龍王圍繞此垣。

贊曰。造宮之中下第三段龍王守護有三。一明守護。二雨寶樹。三次樹說法。此初也。法王教化天神警衛。恐致外侵龍王守護。五百億者。顯內具五力四魔不能屈伏。外有龍王非人不能逼害。內持五戒諸惡不侵。外感龍圍橫災自滅。

一一龍王雨五百億七寶行樹莊嚴垣上。

贊曰。明雨寶樹。因五力起七財故。感龍王雨樹嚴飾。七聖財者。謂信戒聞舍慧慚愧。

自然有風吹動此樹樹相掁觸演說苦空無常無我諸波羅蜜。

贊曰。明樹說法。風喻大悲。任運所擊真俗智樹棠觸談演如是等法。所謂一切有漏逼迫自性皆苦所執。法體都無名空。有為起盡遷流生滅無總自體。一常實我。由此能令諸修行者越到彼岸名波羅蜜。

爾時此宮有一大神名牢度跋提即從座起遍禮十方佛發弘誓願。

贊曰。明外果中次下第二明大神為造法堂。慈氏內院也。以堂為主名造法堂。據實而言。具造內院。至下當悉。于中有三。一發愿。第二既發願下所愿果遂。第三爾時十方無量諸天下諸天睹勝發願往生。初中有二。一明儀軌二明發愿。此初也。普憑威力遍禮十方。欲解廣大發弘誓願。雖知凡聖同感內院方成菩

【現代漢語翻譯】證果有差別故。（因為證得的果位有差別）次一破嗔癡濟有情類。（接下來是破除嗔恚、愚癡，救濟有情眾生）后一永斷外道邪見。（最後是永遠斷除外道的邪見）五百億龍王圍繞此垣。（五百億龍王圍繞著這座宮墻）贊曰。（讚頌說）造宮之中下第三段龍王守護有三。（在建造宮殿的第三段中，龍王守護有三種意義）一明守護。（一是說明守護）二雨寶樹。（二是降下寶樹）三次樹說法。（三是樹木說法）此初也。（這是第一種）法王教化天神警衛。（法王教化，天神警衛）恐致外侵龍王守護。（恐怕有外來侵擾，所以龍王守護）五百億者。（五百億龍王，是）顯內具五力四魔不能屈伏。（顯示內部具有五力，四魔不能屈服）外有龍王非人不能逼害。（外部有龍王和非人不能逼害）內持五戒諸惡不侵。（內部持有五戒，各種惡行不能侵犯）外感龍圍橫災自滅。（外部感得龍王圍繞，橫禍自然消滅）一一龍王雨五百億七寶行樹莊嚴垣上。（每一位龍王都降下五百億七寶行樹，莊嚴宮墻之上）贊曰。（讚頌說）明雨寶樹。（說明降下寶樹）因五力起七財故。（因為五力生起七聖財的緣故）感龍王雨樹嚴飾。（感得龍王降下寶樹來莊嚴）七聖財者。（七聖財是）謂信戒聞舍慧慚愧。（指信、戒、聞、舍、慧、慚、愧）自然有風吹動此樹樹相掁觸演說苦空無常無我諸波羅蜜。（自然有風吹動這些樹木，樹木互相碰撞，演說苦、空、無常、無我等各種波羅蜜）贊曰。（讚頌說）明樹說法。（說明樹木說法）風喻大悲。（風比喻大悲）任運所擊真俗智樹棠觸談演如是等法。（任運吹動真俗二智之樹，互相碰撞，談說這樣的法）所謂一切有漏逼迫自性皆苦所執。（所謂一切有漏的法，都具有逼迫的自性，都是苦的）法體都無名空。（法的本體都沒有，名為空）有為起盡遷流生滅無總自體。（有為法生起、消滅、遷流、生滅，沒有總體的自體）一常實我。（一個常恒真實的『我』）由此能令諸修行者越到彼岸名波羅蜜。（由此能夠讓各種修行者超越到達彼岸，名為波羅蜜）爾時此宮有一大神名牢度跋提（Lao Du Ba Ti）即從座起遍禮十方佛發弘誓願。（當時這座宮殿里有一位大神，名叫牢度跋提，立即從座位上站起來，遍禮十方佛，發下弘大的誓願）贊曰。（讚頌說）明外果中次下第二明大神為造法堂。（說明外在果報中，接下來第二點是說明大神建造法堂）慈氏內院也。（也是慈氏菩薩的內院）以堂為主名造法堂。（以法堂為主，所以名為建造法堂）據實而言。（根據實際情況來說）具造內院。（是完全建造內院）至下當悉。（到下面會詳細說明）于中有三。（其中有三點）一發愿。（一是發願）第二既發願下所愿果遂。（第二是既然發願，下面就是所愿的果報成就）第三爾時十方無量諸天下諸天睹勝發願往生。（第三是當時十方無量諸天下的諸天，看到殊勝景象，發願往生）初中有二。（最初有兩點）一明儀軌二明發愿。（一是說明儀軌，二是說明發願）此初也。（這是第一點）普憑威力遍禮十方。（普遍憑藉威力，遍禮十方）欲解廣大發弘誓願。（想要了解廣大，所以發弘大的誓願）雖知凡聖同感內院方成菩。（雖然知道凡夫和聖人共同感應，內院才能成就菩提）

【English Translation】 Because the fruits of attainment are different. The next one is to break anger and ignorance and save sentient beings. The last one is to permanently cut off the heretical views of external paths. Five hundred billion Dragon Kings surround this wall. Praise says: In the construction of the palace, the third section below describes the Dragon Kings' protection in three aspects. First, it clarifies the protection. Second, it rains treasure trees. Third, the trees preach the Dharma. This is the first. The Dharma King teaches and the heavenly gods guard. Fearing external invasion, the Dragon Kings protect. The five hundred billion signifies that internally, one possesses the five powers and the four demons cannot subdue. Externally, there are Dragon Kings and non-humans who cannot harm. Internally, one upholds the five precepts and all evils do not invade. Externally, one is surrounded by dragons and calamities naturally disappear. Each Dragon King rains five hundred billion seven-jeweled rows of trees to adorn the top of the wall. Praise says: It clarifies the raining of treasure trees. Because the five powers give rise to the seven treasures, one is inspired by the Dragon Kings to rain trees for adornment. The seven holy treasures are faith, discipline, learning, generosity, wisdom, shame, and remorse. Naturally, there is wind blowing these trees, and the trees collide with each other, expounding the perfections of suffering, emptiness, impermanence, and non-self. Praise says: It clarifies the trees preaching the Dharma. The wind is a metaphor for great compassion. The trees of true and conventional wisdom are struck and touch each other, discussing and expounding such Dharmas. That is, all conditioned things are inherently oppressive and are suffering. The essence of Dharma is without substance, called emptiness. Conditioned things arise, cease, change, and are born and die without a total self-nature. A constant and real 'self'. Therefore, it can enable all practitioners to cross over to the other shore, called Paramita. At that time, there was a great deity in this palace named Lao Du Ba Ti, who immediately arose from his seat, prostrated to the Buddhas of the ten directions, and made a great vow. Praise says: It clarifies the second point below in the external results, which is that the great deity builds the Dharma hall. It is also Maitreya's inner courtyard. Taking the hall as the main focus, it is called building the Dharma hall. In reality, it is fully constructing the inner courtyard. This will be explained in detail below. There are three points in it. First, making a vow. Second, since the vow is made, the desired results are achieved below. Third, at that time, countless heavens in the ten directions witnessed the auspiciousness and vowed to be reborn there. There are two points in the beginning. First, clarifying the rituals and second, clarifying the vow. This is the first point. Universally relying on power, one prostrates to the Buddhas of the ten directions. Wanting to understand the vastness, one makes a great vow. Although it is known that ordinary people and sages have the same feeling, the inner courtyard can achieve Bodhi.

薩。力增多由聖現。一大神者。表無漏智慧起妙土。佛地經云。勝出世間善根所起如如意珠有神用。故亦是凡夫發菩提心加行智感。

若我福德應為彌勒菩薩造善法堂令我額上自然出珠。

贊曰。正明發愿。宣妙義舍名善法堂。表親尊重。珠從額出。內院宮字如下自陳。法堂尊勝故標愿首。

既發願已額上自然出百億寶珠琉璃玻璃一切眾色無不具足如紫紺摩尼表裡映徹。

贊曰。下明愿遂。于中有五。一明作宮。第二時諸園中下作園。第三亦有七寶大師子座下作座。第四時宮四角有四寶柱下作柱。第五如是天宮有百萬億無量寶色下天宮天女寶色皆同。作宮中有八。一明作宮。二欄楯。三天子女。四手生花。五光明。六樂器。七起舞。八說法。作宮殿中有二。初出珠後作宮。此初也。琉璃碧色。頗梨紅色。一切眾色皆具足者。額上之珠舉碧紅為首。自餘眾色一切皆足。或此二寶一切色類皆悉具足。紫謂紫色。紺者說文云。帛深青而陽赤色含紺也。青而含赤色。今此紺者與彼稍異。如紫青色。如意神珠表裡映徹。

此摩尼殊回施空中化為四十九重微妙寶宮。

贊曰。此作宮也。四十九重者。持戒堅牢宮遂重密。

一一欄楯萬億梵摩尼寶所共合成諸欄楯間自然化生無量億萬七寶

【現代漢語翻譯】現代漢語譯本：薩。（Sa，音譯，無特定含義）。力增多由聖現。（Li Zengduo You Sheng Xian，音譯，無特定含義，由聖者顯現）。一大神者。（Yi Da Shen Zhe，音譯，無特定含義，一位大神）。表無漏智慧起妙土。（Biao Wu Lou Zhi Neng Qi Miao Tu，表示無漏的智慧生起美妙的凈土）。《佛地經》云：（《Fo Di Jing》yun，《佛地經》說）。『勝出世間善根所起，如如意珠有神用。』（'Sheng Chu Shi Jian Shan Gen Suo Qi, Ru Ru Yi Zhu You Shen Yong'，超越世間的善根所生起，就像如意寶珠一樣具有神奇的作用）。故亦是凡夫發菩提心加行智感。（Gu Yi Shi Fan Fu Fa Pu Ti Xin Jia Xing Zhi Gan，因此也是凡夫發菩提心，通過加行位的智慧所感應到的）。『若我福德應為彌勒菩薩（Mi Le Pu Sa，Maitreya Bodhisattva）造善法堂，令我額上自然出珠。』（'Ruo Wo Fu De Ying Wei Mi Le Pu Sa Zao Shan Fa Tang, Ling Wo E Shang Zi Ran Chu Zhu'，如果我的福德應該為彌勒菩薩建造善法堂，就讓我的額頭上自然生出寶珠）。贊曰：（Zan Yue，讚頌說）。正明發愿。（Zheng Ming Fa Yuan，正是表明發願）。宣妙義，舍名善法堂。（Xuan Miao Yi, She Ming Shan Fa Tang，宣揚微妙的意義，捨棄名稱為善法堂）。表親尊重。（Biao Qin Zun Zhong，表示親近尊重）。珠從額出。（Zhu Cong E Chu，寶珠從額頭生出）。內院宮字如下自陳。（Nei Yuan Gong Zi Ru Xia Zi Chen，內院宮殿的文字如下自己陳述）。法堂尊勝，故標愿首。（Fa Tang Zun Sheng, Gu Biao Yuan Shou，法堂尊貴殊勝，所以標明在願望的首位）。既發願已，額上自然出百億寶珠，琉璃（Liu Li，一種寶石，Lapis lazuli），玻璃（Bo Li，玻璃），一切眾色無不具足，如紫紺摩尼（Zi Gan Mo Ni，紫色紺色的摩尼寶珠，Purple-dark blue Mani jewel），表裡映徹。（Ji Fa Yuan Yi, E Shang Zi Ran Chu Bai Yi Bao Zhu, Liu Li, Bo Li, Yi Qie Zhong Se Wu Bu Ju Zu, Ru Zi Gan Mo Ni, Biao Li Ying Che，既然發了愿，額頭上自然生出百億寶珠，琉璃，玻璃，各種顏色無不具備，就像紫色紺色的摩尼寶珠，表裡通透）。贊曰：（Zan Yue，讚頌說）。下明愿遂。（Xia Ming Yuan Sui，下面說明願望實現）。于中有五。（Yu Zhong You Wu，其中有五點）。一明作宮。（Yi Ming Zuo Gong，一是說明建造宮殿）。第二時諸園中下作園。（Di Er Shi Zhu Yuan Zhong Xia Zuo Yuan，第二是在各個花園中建造花園）。第三亦有七寶大師子座下作座。（Di San Yi You Qi Bao Da Shi Zi Zuo Xia Zuo Zuo，第三也有七寶大獅子座）。第四時宮四角有四寶柱下作柱。（Di Si Shi Gong Si Jiao You Si Bao Zhu Xia Zuo Zhu，第四是宮殿的四個角有四根寶柱）。第五如是天宮有百萬億無量寶色下天宮天女寶色皆同。（Di Wu Ru Shi Tian Gong You Bai Wan Yi Wu Liang Bao Se Xia Tian Gong Tian Nu Bao Se Jie Tong，第五是這樣的天宮有百萬億無量寶色，下面的天宮天女的寶色都相同）。作宮中有八。（Zuo Gong Zhong You Ba，建造宮殿中有八點）。一明作宮。（Yi Ming Zuo Gong，一是說明建造宮殿）。二欄楯。（Er Lan Dun，二是欄桿）。三天子女。（San Tian Zi Nu，三是天上的子女）。四手生花。（Si Shou Sheng Hua，四是手中生出花朵）。五光明。（Wu Guang Ming，五是光明）。六樂器。（Liu Yue Qi，六是樂器）。七起舞。（Qi Qi Wu，七是跳舞）。八說法。（Ba Shuo Fa，八是說法）。作宮殿中有二。（Zuo Gong Dian Zhong You Er，建造宮殿中有兩點）。初出珠後作宮。（Chu Chu Zhu Hou Zuo Gong，先出現寶珠，然後建造宮殿）。此初也。（Ci Chu Ye，這是開始）。琉璃碧色。（Liu Li Bi Se，琉璃是碧色）。頗梨紅色。（Po Li Hong Se，頗梨是紅色）。一切眾色皆具足者。（Yi Qie Zhong Se Jie Ju Zu Zhe，各種顏色都具備）。額上之珠舉碧紅為首。（E Shang Zhi Zhu Ju Bi Hong Wei Shou，額頭上的寶珠以碧色和紅色為首）。自餘眾色一切皆足。（Zi Yu Zhong Se Yi Qie Jie Zu，其餘各種顏色都全部具備）。或此二寶一切色類皆悉具足。（Huo Ci Er Bao Yi Qie Se Lei Jie Xi Ju Zu，或者這兩種寶物一切顏色種類都全部具備）。紫謂紫色。（Zi Wei Zi Se，紫是指紫色）。紺者說文云。（Gan Zhe Shuo Wen Yun，紺色，《說文解字》說）。帛深青而陽赤色含紺也。（Bo Shen Qing Er Yang Chi Se Han Gan Ye，深青色的絲綢，帶有一些紅色，包含紺色）。青而含赤色。（Qing Er Han Chi Se，青色而包含紅色）。今此紺者與彼稍異。（Jin Ci Gan Zhe Yu Bi Shao Yi，現在這個紺色與那個稍微不同）。如紫青色。（Ru Zi Qing Se，像紫青色）。如意神珠表裡映徹。（Ru Yi Shen Zhu Biao Li Ying Che，如意神珠表裡通透）。此摩尼殊回施空中化為四十九重微妙寶宮。（Ci Mo Ni Shu Hui Shi Kong Zhong Hua Wei Si Shi Jiu Chong Wei Miao Bao Gong，這顆摩尼寶珠迴旋施放于空中，化為四十九重微妙的寶宮）。贊曰。（Zan Yue，讚頌說）。此作宮也。（Ci Zuo Gong Ye，這是建造宮殿）。四十九重者。（Si Shi Jiu Chong Zhe，四十九重，）。持戒堅牢，宮遂重密。（Chi Jie Jian Lao, Gong Sui Chong Mi，持戒堅定牢固，宮殿就重重疊疊，嚴密無比）。一一欄楯萬億梵摩尼寶（Fan Mo Ni Bao，梵摩尼寶，Brahma Mani jewel）所共合成，諸欄楯間自然化生無量億萬七寶。（Yi Yi Lan Dun Wan Yi Fan Mo Ni Bao Suo Gong He Cheng, Zhu Lan Dun Jian Zi Ran Hua Sheng Wu Liang Yi Wan Qi Bao，每一個欄桿都是由萬億梵摩尼寶共同合成，各個欄桿之間自然化生出無量億萬七寶）。

【English Translation】 English version: Sa. (Sa, transliteration, no specific meaning). Li Zengduo You Sheng Xian. (Li Zengduo You Sheng Xian, transliteration, no specific meaning, manifested by a saint). Yi Da Shen Zhe. (Yi Da Shen Zhe, transliteration, no specific meaning, a great deity). It represents the flawless wisdom that gives rise to the wonderful Pure Land. The Sutra of the Buddha Land says: 'Arising from the roots of goodness that surpass the world, like a wish-fulfilling jewel with divine power.' Therefore, it is also the feeling of a common person generating the mind of Bodhi through the wisdom of preparatory practice. 'If my merit is sufficient to build a good Dharma hall for Maitreya Bodhisattva (Mi Le Pu Sa), may a pearl naturally emerge from my forehead.' Praise says: It clearly states the vow. It proclaims the wonderful meaning, abandoning the name 'Good Dharma Hall.' It expresses closeness and respect. The pearl emerges from the forehead. The description of the inner courtyard palace is stated below. The Dharma hall is venerable and supreme, therefore it is marked at the beginning of the vow. Having made the vow, a hundred billion precious pearls naturally emerged from his forehead, including lapis lazuli (Liu Li), glass (Bo Li), and all colors were complete, like a purple-dark blue Mani jewel (Zi Gan Mo Ni), transparent inside and out. Praise says: Below it explains the fulfillment of the vow. There are five points in it. First, it explains the construction of the palace. Second, it constructs gardens within the various gardens. Third, there are also seven-jeweled great lion thrones. Fourth, the four corners of the palace have four jeweled pillars. Fifth, such a heavenly palace has hundreds of millions of trillions of immeasurable precious colors, and the precious colors of the heavenly palace and heavenly maidens are all the same. There are eight aspects to building the palace. First, it explains the construction of the palace. Second, railings. Third, heavenly children. Fourth, flowers grow from the hands. Fifth, light. Sixth, musical instruments. Seventh, dancing. Eighth, Dharma teaching. There are two aspects to building the palace. First, the pearl emerges, then the palace is built. This is the beginning. Lapis lazuli is azure. Crystal is red. All colors are complete. The pearl on the forehead takes azure and red as the head. All other colors are fully present. Or these two treasures are fully present in all colors. Purple means purple. Gan, according to Shuowen Jiezi, is a deep blue silk with a reddish hue, containing gan. Blue containing red. Now this gan is slightly different from that. Like purple-blue. The wish-fulfilling divine pearl is transparent inside and out. This Mani jewel, turning and scattering in the air, transforms into a forty-nine-layered subtle precious palace. Praise says: This is the construction of the palace. Forty-nine layers means: Holding the precepts firmly, the palace is layered and dense. Each railing is composed of hundreds of millions of Brahma Mani jewels (Fan Mo Ni Bao), and between the railings, countless billions of seven treasures naturally manifest.

蓮華一一蓮華上有無量億光其光明中具諸樂器如是天樂不鼓自鳴此聲出時諸女自然執眾樂器競起歌舞所詠歌音演說十善四弘誓願諸天聞者皆發無上道心。

贊曰。自下第二作欄楯。第三化生天子天女。第四手生蓮花。第五有無量光明。第六光有樂器不須擊鼓而自然響。第七樂聲既動女起舞歌。第八歌舞不作生死之戲皆演十善行四弘之誓願。四弘願者。一未離苦愿離。二未得樂愿得。三未發菩提心斷惡修善者愿早發心斷惡修善。四未成佛者愿早成佛。亦云知苦斷集證滅修道。諸天聞已發大乘心。此由聖行八聖道支八解脫樂。凡持八戒不殺不盜不邪淫不妄語不飲酒。不香鬘涂身歌舞作倡。不騰高廣大床。不非時食。如其次第之所感得。聖凡眾行助正智等之所整合。如慧為先安布間飾。故能致此。不爾何緣有斯勝處。

時諸垣中有八色琉璃渠。一一渠有五百億寶珠而用合成。一一渠中有八味水八色具足。其水上涌繞樑棟間。於四門外化生四華。水出華中如寶華流。一一華上有二十四天女。身色微妙如諸菩薩莊嚴身相。手中自然化五百億寶器。一一器中天諸甘露自然盈滿。左肩荷佩無量瓔珞。右肩復負無量樂器。如雲住空從水而出。讚歎菩薩大波羅蜜。

贊曰。第二大段愿遂中一大神作園。于中有二。初列

【現代漢語翻譯】現代漢語譯本蓮華一一蓮華（蓮花）上有無量億光，其光明中具有各種樂器，這樣的天樂無需敲擊便自然鳴響。這聲音發出時，眾天女自然拿起各種樂器，競相歌唱跳舞，所唱的歌聲演說十善和四弘誓願。諸天聽到這些，都發起無上菩提心。

贊曰：下面第二是形成欄楯（欄桿）。第三是化生天子天女。第四是手中生出蓮花。第五是有無量光明。第六是光明中有樂器，不需要敲擊鼓便自然發出響聲。第七是樂聲響起，天女們便開始跳舞歌唱。第八是歌舞不是生死輪迴的戲曲，而是演說十善行和四弘誓願。四弘誓願是：一、未離苦者，愿他們脫離痛苦；二、未得樂者，愿他們得到快樂；三、未發菩提心、斷惡修善者，愿他們早日發菩提心、斷惡修善；四、未成佛者，愿他們早日成佛。也可以說是知苦、斷集、證滅、修道。諸天聽聞后，發起大乘之心。這是由於聖行、八聖道支、八解脫樂。凡是持八戒——不殺生、不偷盜、不邪淫、不妄語、不飲酒、不以香鬘涂身、不歌舞作倡、不坐高廣大床、不非時食——依次所感得的果報。這是聖凡眾行輔助正智等所整合的。如同以智慧為先導，妥善安排和裝飾，所以才能達到這樣的境界。否則，怎麼會有如此殊勝之處呢？

這時，各個墻垣中有八色琉璃渠。每一條渠都用五百億寶珠合成。每一條渠中都有八味水，八種顏色都具備。水向上涌出，環繞樑柱之間。在四個門外化生出四種蓮花。水從蓮花中流出，如同寶華流淌。每一朵蓮花上有二十四位天女，身色微妙，如同諸菩薩莊嚴的身相。手中自然化生出五百億寶器。每一個寶器中都自然盈滿天上的甘露。左肩揹負著無量瓔珞，右肩又揹負著無量樂器，如同雲彩停留在空中，從水中而出，讚歎菩薩的般若波羅蜜（智慧到彼岸）。

贊曰：第二大段是願望實現，其中一大神創造園林。園林中有二：首先是列舉...

【English Translation】 English version Each lotus flower has countless billions of lights, and within its light are various musical instruments. Such heavenly music plays itself without being struck. When this sound arises, the goddesses naturally take up various musical instruments and compete in singing and dancing. The songs they sing expound the Ten Virtuous Deeds and the Four Great Vows. Upon hearing this, all the devas (gods) generate the unsurpassed Bodhi mind (enlightenment mind).

Commentary: The second part below describes the formation of railings. The third part describes the transformation and birth of devas (gods) and goddesses. The fourth part describes lotus flowers emerging from hands. The fifth part describes the presence of immeasurable light. The sixth part describes musical instruments within the light that play naturally without the need for drumming. The seventh part describes goddesses rising to dance and sing when the music sounds. The eighth part describes how the singing and dancing are not mere performances of samsaric (cyclic existence) plays but rather expound the Ten Virtuous Deeds and the Four Great Vows. The Four Great Vows are: first, for those who have not escaped suffering, may they be liberated from suffering; second, for those who have not attained happiness, may they attain happiness; third, for those who have not generated Bodhicitta (the mind of enlightenment) and have not ceased evil and cultivated good, may they quickly generate Bodhicitta, cease evil, and cultivate good; fourth, for those who have not attained Buddhahood, may they quickly attain Buddhahood. It can also be said to be knowing suffering, cutting off the accumulation of suffering, realizing cessation, and cultivating the path. Upon hearing this, the devas (gods) generate the Mahayana (great vehicle) mind. This is due to holy conduct, the Eightfold Noble Path, and the bliss of the Eight Liberations. All those who uphold the Eight Precepts—abstaining from killing, stealing, sexual misconduct, lying, intoxicants, adorning the body with fragrant garlands, singing, dancing, and performances, sitting on high and large beds, and eating at improper times—receive the corresponding results. This is the accumulation of holy and ordinary practices that aid correct wisdom. Just as wisdom is the guide, arranging and adorning appropriately, one can attain such a state. Otherwise, how could there be such a supreme place?

At this time, within each wall are eight-colored lapis lazuli canals. Each canal is composed of five hundred billion precious jewels. Within each canal is water with eight flavors and eight colors, complete in every aspect. The water gushes upwards, encircling the beams and pillars. Outside the four gates, four types of lotus flowers are transformed and born. Water flows from within the lotus flowers, like flowing precious flowers. On each flower are twenty-four goddesses, their bodies and complexions exquisite, like the adorned forms of the Bodhisattvas. In their hands, five hundred billion precious vessels naturally appear. Each vessel is naturally filled to the brim with heavenly nectar. On their left shoulders, they carry countless necklaces, and on their right shoulders, they bear countless musical instruments, like clouds dwelling in the sky, emerging from the water, praising the Bodhisattva's Prajna Paramita (perfection of wisdom).

Commentary: The second major section is the fulfillment of wishes, within which a great deity creates a garden. Within the garden, there are two aspects: first, listing...

七事嚴。后結生彼得。初中有七。一八色渠八色渠者。青黃赤白紅紫碧綠。二寶珠合成。三八味水即前八色皆悉具足。八味者八功德水可愛味故。八德水者。一清二輕三冷四濡五香六美七飲時不損喉。八飲已不傷腹。四水涌繞樑門外生華。八色之水從花而出。水色交映如寶花流。五花出天女二十四者。持七支戒防三世惡別三心受。故所感果有二十四。六手出寶器甘露滿中。表得法味故滿甘露。七此諸天女左佩瓔珞右負樂器。從八色水而出。如瑞雲住空。口贊菩薩諸波羅蜜。持七支戒身三語四。反修七聖財兼行七覺分。除七隨眠之所招感。此等天女或非實女。並佛菩薩所共化成。莊嚴道場。或是女人宿持凈戒精進無犯之所感現。不可凡心之所測度。

若有往生兜率天上自然得此天女侍御。

贊曰。結生彼得。

亦有七寶大師子座高四由旬閻浮檀金無量眾寶以為莊嚴。

贊曰。第三大段明愿遂中大神作座。于中有十。此文有二。一座量高廣清凈法界內含四德。化身之座高四由旬。二金寶莊嚴。三業智行所嚴飾故。言七寶者。三文不同。無量壽經云。金銀琉璃頗梨珊瑚馬腦車渠。恒水經云。金銀珊瑚真珠車渠明月珠摩尼珠佛地論云。一金二銀三吠琉璃四頗胝迦五牟娑珞揚婆(當車渠也)六遏濕摩揚

婆(當馬腦也)七赤真珠。雖有帝青大青石藏杵藏。非常所重故多不說。三文隨方愛樂差別。不可釋其不同所以。

座四角頭生四蓮華一一蓮華百寶所成一一寶出百億光明其光微妙化為五百億眾寶雜華莊嚴寶帳。

贊曰。三生四花。慈悲喜捨內四無量外感花故四。百寶飾十善業道自作教他讚歎慶喜。少分多分全分少時多時盡喜行。故一一有十名為百行。內修百行外百寶成。所以上下多說百數。五放光明。智破暗故。六雜花莊嚴。眾行助故。

時十方面百千梵王各各持一梵天妙寶以為寶鈴懸寶帳上時小梵王持天眾寶以為羅網彌覆帳上爾時百千無數天子天女眷屬各持寶華以布座上是諸蓮華自然皆出五百億寶女手執白拂侍立帳內。

贊曰。七內修四辨外有大梵懸寶鈴天人敬重。八內修總持外有小梵為網。九天子天女持花布座。十寶女執白拂侍立帳內。皆由凡除十惡修善戒。菩薩亦持十無盡戒之所招感。

持宮四角有四寶柱一一寶柱有百千樓閣梵摩尼珠以為交絡時諸閣間有百千天女色妙無比手執樂器其樂音中演說苦空無常無我諸波羅蜜。

贊曰。第四大段愿遂中大神造柱。于中有四。一于宮四角各有一柱。二寶柱各有寶珠樓閣梵摩尼者。謂凈摩尼或大梵王如意珠也。此柱皆以梵如意珠而

【現代漢語翻譯】現代漢語譯本婆(當馬腦也)七赤真珠：雖然有帝青（Indranila，一種深藍色寶石）大青石藏杵藏，但因為非常珍貴，所以很少提及。三種文字隨著各地的喜好而有所不同，無法解釋其不同的原因。

座位的四個角上生長出四朵蓮花，每一朵蓮花都由百種珍寶構成，每一種珍寶都發出百億光明，這些光芒微妙地化為五百億眾寶雜華，莊嚴著寶帳。

贊曰：三生四花，是慈悲喜捨四無量心向外感應而生出四朵蓮花。百寶裝飾代表修持十善業道，包括自己行善、教他人行善、讚歎行善和慶喜行善。無論是少分、多分還是全分，無論是少時、多時還是盡時，都歡喜地奉行。因此，每一朵蓮花都有十種功德，合起來稱為百行。內在修持百行，外在顯現為百寶所成。所以經文中上下多處提到百這個數字。五放光明，是因為智慧能夠破除愚昧。六雜花莊嚴，是因為眾多善行相互輔助。

這時，十方世界的百千梵王各自拿著一件梵天妙寶，作為寶鈴懸掛在寶帳之上。當時，小梵王拿著天眾寶物，作為羅網覆蓋在寶帳之上。爾時，百千無數的天子天女眷屬各自拿著寶華，用來鋪在座位上。這些蓮花自然地生出五百億寶女，她們手執白拂，侍立在寶帳之內。

贊曰：七是內在修持四無礙辯才，外在有大梵天懸掛寶鈴，受到天人和世人的敬重。八是內在修持總持，外在有小梵天結成羅網。九是天子天女拿著寶華鋪設座位。十是寶女手執白拂侍立在寶帳之內。這些都是因為凡夫斷除十惡，修持善戒，菩薩修持十無盡戒所招感的果報。

宮殿的四個角有四根寶柱，每一根寶柱都有百千樓閣，梵摩尼珠（Brahma-mani，梵天如意寶珠）交相纏繞。這時，各個樓閣間有百千天女，她們的容貌美妙無比，手執樂器，在樂聲中演說苦、空、無常、無我等諸波羅蜜（Paramita，到彼岸）。

贊曰：第四大段是願力成就，大神建造寶柱。其中有四點：一是在宮殿的四個角各有一根寶柱。二是寶柱各有寶珠樓閣，梵摩尼珠，指的是清凈的摩尼寶珠，或者是大梵王的如意寶珠。這些柱子都是用梵天的如意寶珠而

【English Translation】 English version Po (Dang Ma Nao Ye) seven red pearls: Although there are Indranila (Di Qing, a kind of deep blue gemstone) and large blue stones containing pestles, they are rarely mentioned because they are very precious. The three types of texts vary according to local preferences, and the reasons for their differences cannot be explained.

Four lotus flowers grow from the four corners of the seat, each lotus flower is made of hundreds of treasures, and each treasure emits hundreds of billions of rays of light. These rays of light subtly transform into five hundred billion jeweled and variegated flowers, adorning the jeweled canopy.

Praise: The three births of four flowers are the outward manifestation of the four immeasurable minds of loving-kindness, compassion, joy, and equanimity, resulting in the four lotus flowers. The decoration of hundreds of treasures represents the practice of the ten wholesome karmic paths, including oneself doing good deeds, teaching others to do good deeds, praising good deeds, and rejoicing in good deeds. Whether it is a small portion, a large portion, or the whole portion, whether it is a short time, a long time, or all the time, one joyfully practices. Therefore, each lotus flower has ten merits, which together are called the hundred practices. The inner cultivation of the hundred practices manifests outwardly as the hundred treasures. Therefore, the number hundred is mentioned many times in the scriptures. The five emit light because wisdom can dispel ignorance. The six variegated flowers adorn because numerous good deeds assist each other.

At this time, hundreds of thousands of Brahma Kings from the ten directions each held a wonderful Brahma treasure, which was hung above the jeweled canopy as a jeweled bell. At that time, the small Brahma King held the treasures of the heavenly beings, which were used as a net to cover the jeweled canopy. At that time, hundreds of thousands of countless celestial sons and celestial daughters each held jeweled flowers, which were used to spread on the seats. These lotus flowers naturally produced five hundred billion jeweled women, who held white whisks and stood in attendance inside the canopy.

Praise: Seven is the inner cultivation of the four unobstructed eloquence, and outwardly there is the Great Brahma hanging jeweled bells, respected by gods and humans. Eight is the inner cultivation of Dharani (total retention), and outwardly there is the Small Brahma forming a net. Nine is the celestial sons and celestial daughters holding jeweled flowers to set up the seats. Ten is the jeweled women holding white whisks and standing in attendance inside the canopy. These are all the results of ordinary people cutting off the ten evils, practicing good precepts, and Bodhisattvas practicing the ten inexhaustible precepts.

There are four jeweled pillars at the four corners of the palace, and each jeweled pillar has hundreds of thousands of pavilions, intertwined with Brahma-mani pearls (Brahma-mani, Brahma's wish-fulfilling jewel). At this time, there are hundreds of thousands of celestial women in each pavilion, their appearances are incomparably beautiful, holding musical instruments, and in the music they expound the Paramitas (Paramita, to the other shore) such as suffering, emptiness, impermanence, and non-self.

Praise: The fourth major section is the fulfillment of vows, with the great gods building the jeweled pillars. There are four points: one is that there is a jeweled pillar at each of the four corners of the palace. Two is that each jeweled pillar has jeweled pavilions and Brahma-mani pearls, referring to the pure Mani jewel, or the wish-fulfilling jewel of the Great Brahma King. These pillars are all made of Brahma's wish-fulfilling jewels and

為交絡。三閣間天女手執樂器。四樂音演法內修四念住心住不動。外感四柱種種莊嚴。

如是天宮有百億萬無量寶色一一諸女亦同寶色。

贊曰。第五大段愿遂中天宮天女寶色皆同。欲顯內院種種莊嚴。欲令有情同入佛慧故。

爾時十方無量諸天命終皆愿生兜率天宮。

贊曰。大神造堂中大段第三諸天睹勝發願往生。彌勒生已方皆發願。亦有未生而發願者。

時兜率天有五大神。

贊曰。自下第三大段明五大神于外內宮種種嚴飾。于中有二。初標后顯。此標也。由菩薩等內修五蘊妙用莫方。外感五神威力無比。五蘊者。一戒蘊。二定蘊。三慧蘊。緣有為慧。四解脫蘊。勝解數也。五解脫知見。蘊緣無為慧。

第一大神名曰寶幢身雨七寶散宮墻內一一寶珠化成無量樂器懸處空中不鼓自鳴有無量音適眾生意。

贊曰。內持戒得尊高。如寶幢高顯故。戒七支雨七寶。由持戒故各稱人心。感得樂音適眾生意。

第二大神名曰華德身雨眾華彌覆宮墻化成華蓋一一蓋華百千幢幡以為導引。

贊曰。內修定蘊外感大神名曰花德。定水澄清出妙花故。起四無量垂覆四生。故雨眾華化成花蓋。無量眾行助嚴禪定。感百千幡以為導引。

第三大神名曰香音身毛孔中雨

【現代漢語翻譯】現代漢語譯本：交錯連線。三層閣樓之間，天女們手持樂器。四種樂音演說佛法，內在修習四念住，心安住不動搖。外在感應四根柱子，呈現種種莊嚴景象。

如此這般的天宮，有百億萬無量數的寶色，每一位天女也同樣具有寶色。

讚頌說：第五大段，願望得以實現，身處兜率天宮，天女們寶色相同。想要彰顯內院的種種莊嚴，想要讓有情眾生一同進入佛的智慧。

這時，十方無量諸天壽命將盡時，都發愿往生兜率天宮。

讚頌說：大神建造宮殿中，大的段落第三部分，諸天看到殊勝景象，發願往生。彌勒菩薩往生之後，大家才發願，也有還未往生就發願的。

這時，兜率天有五位大神。

讚頌說：從下面開始第三大段，闡明五大神在外內宮的種種莊嚴修飾。其中分為兩部分，先標示后顯現。這裡是標示。由於菩薩等內在修習五蘊的妙用，沒有能比得上的。外在感應五神的威力無比。五蘊是：一、戒蘊（持戒的積聚）。二、定蘊（禪定的積聚）。三、慧蘊（智慧的積聚），緣于有為的智慧。四、解脫蘊（從束縛中解脫的積聚），殊勝的理解和數量。五、解脫知見蘊（對於解脫的知見積聚），緣于無為的智慧。

第一位大神名叫寶幢（象徵尊貴如寶的旗幟），身體降下七寶，散落在宮墻之內，每一顆寶珠都化成無量樂器，懸掛在空中，不用敲打也能自己發出聲音，有無量的樂音，使眾生感到心滿意足。

讚頌說：內在持戒，得到尊貴高尚的地位，如同寶幢一樣高顯。戒律的七個分支，降下七寶。由於持戒的緣故，各自符合人心，感應得到樂音，使眾生感到心滿意足。

第二位大神名叫華德（具有花朵美德的神），身體降下眾多的花朵，覆蓋宮墻，化成華蓋（用花裝飾的傘蓋），每一頂華蓋都有成百上千的幢幡作為引導。

讚頌說：內在修習定蘊，外在感應大神，名叫華德。禪定之水澄清，從中生出美妙的花朵。發起四無量心，垂覆四種生命形態。所以降下眾多的花朵，化成花蓋。無量眾多的行為，幫助莊嚴禪定，感應得到成百上千的幢幡作為引導。

第三位大神名叫香音（散發香氣和聲音的神），從毛孔中降下

【English Translation】 English version: Interwoven and connected. Between the three-tiered pavilions, celestial maidens hold musical instruments. Four kinds of musical sounds expound the Dharma, inwardly cultivating the Four Foundations of Mindfulness, the mind abiding without wavering. Outwardly sensing the four pillars, manifesting various adornments.

Such a heavenly palace has hundreds of billions of immeasurable precious colors, and each of the celestial maidens also possesses precious colors.

A verse of praise: In the fifth major section, wishes are fulfilled, residing in the Tushita Heaven palace, the celestial maidens all share the same precious colors. Desiring to reveal the various adornments of the inner courtyard, desiring to enable sentient beings to enter the Buddha's wisdom together.

At that time, countless devas (gods) in the ten directions, when their lifespans are about to end, all vow to be reborn in the Tushita Heaven palace.

A verse of praise: In the great section on the great gods building the palace, the third part describes the devas witnessing the auspicious signs and vowing to be reborn there. After Maitreya (the future Buddha) is born, everyone makes vows; there are also those who make vows before being born.

At that time, there are five great gods in the Tushita Heaven.

A verse of praise: From below, the third major section clarifies the various adornments and embellishments of the five great gods in the outer and inner palaces. It is divided into two parts: first, the indication, then the manifestation. This is the indication. Because Bodhisattvas (enlightenment beings) and others inwardly cultivate the wonderful functions of the Five Aggregates (Skandhas), there is nothing comparable. Outwardly sensing the incomparable power of the five gods. The Five Aggregates are: 1. Sila Skandha (Aggregate of Morality). 2. Samadhi Skandha (Aggregate of Concentration). 3. Prajna Skandha (Aggregate of Wisdom), related to conditioned wisdom. 4. Vimukti Skandha (Aggregate of Liberation), excellent understanding and number. 5. Vimukti-jnana-darsana Skandha (Aggregate of the Knowledge and Vision of Liberation), related to unconditioned wisdom.

The first great god is named Bao幢 (Treasure Banner, symbolizing nobility like a precious banner), his body rains down the Seven Treasures, scattering them within the palace walls. Each precious pearl transforms into countless musical instruments, hanging in the air, playing without being struck, producing immeasurable sounds that satisfy the minds of all beings.

A verse of praise: Inwardly upholding the precepts, one attains a noble and high position, like a treasure banner, lofty and prominent. The seven branches of the precepts rain down the Seven Treasures. Because of upholding the precepts, each is in accordance with people's hearts, sensing and obtaining musical sounds that satisfy the minds of all beings.

The second great god is named Hua德 (Flower Virtue, a god with the virtue of flowers), his body rains down numerous flowers, covering the palace walls, transforming into flower canopies. Each canopy has hundreds of thousands of banners and streamers as guides.

A verse of praise: Inwardly cultivating the Samadhi Skandha, outwardly sensing the great god named Hua德 (Flower Virtue). The water of Samadhi is clear and pure, producing wonderful flowers. Arousing the Four Immeasurables, covering the four forms of life. Therefore, raining down numerous flowers, transforming into flower canopies. Countless practices assist in adorning Samadhi, sensing and obtaining hundreds of thousands of banners and streamers as guides.

The third great god is named Xiang音 (Fragrant Sound, a god emitting fragrance and sound), from his pores rains down

出微妙海此岸栴檀香如雲作百寶色繞宮七匝。

贊曰。內具慧蘊說法利物破無明臭。外感大神名曰香音。智慧可重如海此岸香。海此岸香六銖價直娑婆世界。繞宮七匝除七漏故。七漏者。謂見漏念漏愛漏思惟漏根漏惡漏親近漏。

第四大神名曰喜樂雨如意珠一一寶珠自然住在幢幡之上顯說無量歸佛歸法歸比丘僧及說五戒無量善法諸波羅蜜饒益勸助菩提音者。

贊曰。內嚴解脫蘊。外感大神名曰喜樂。離邪解憂苦得勝解喜樂。心既決定修行能成。故雨如意珠也。心常決定住于真如。外感神珠住在幢幡之上。既說三歸又說五戒及諸善法。饒益者利樂義。勸者贊勉義。助者資益濟苦義。音謂音聲。者謂行者。此意總顯神珠演說三歸五戒利樂勸勉發求大菩提聲之行者。

第五大神名曰正音聲身諸毛孔流出眾水一一水上有五百億華一一華上有二十五玉女一一玉女身諸毛孔出一切音聲勝天魔后所有音樂。

贊曰。內修解脫智見蘊。外感大神名曰正音聲。智順正理。如正音聲故。出衆水者。智水潤渡正覺牙故。五百億花嚴眾德故。二十五玉女者。利益出生二十五有諸善根故。此諸玉女出諸聲者。二十五有一切眾生皆歸念故。出世間聲美妙可愛故。勝天魔后所有音樂。或五大神凡持五戒之所感得。亦是

【現代漢語翻譯】現代漢語譯本：從微妙海中涌現出海此岸栴檀香（指一種珍貴的檀香），像云一樣環繞宮殿七圈，呈現出各種寶物的顏色。

讚頌說：內在具備智慧的蘊藏，說法教化利益眾生，破除無明的臭氣。外在感得大神，名叫香音（指散發香氣的聲音）。智慧的珍貴如同海此岸香，六銖的價值相當於娑婆世界（指我們所居住的這個世界）。環繞宮殿七圈，是爲了去除七種煩惱，即見漏、念漏、愛漏、思惟漏、根漏、惡漏、親近漏。

第四位大神名叫喜樂雨（指帶來喜悅和快樂的雨），如意珠（指能滿足願望的寶珠）每一顆寶珠自然地停留在幢幡（指一種裝飾用的旗幟）之上，顯現並宣說無量的皈依佛、皈依法、皈依比丘僧，以及宣說五戒（指不殺生、不偷盜、不邪淫、不妄語、不飲酒）和無量的善法、諸波羅蜜（指到達彼岸的方法），饒益、勸助菩提音（指覺悟的聲音）的人。

讚頌說：內在莊嚴解脫的蘊藏。外在感得大神，名叫喜樂（指喜悅和快樂）。遠離邪見，解除憂愁和痛苦，獲得殊勝的理解和喜樂。內心既然已經堅定，修行就能成功，所以降下如意珠。內心常常堅定地安住在真如（指事物的真實本性）之中，外在感得神珠停留在幢幡之上。既宣說了三皈依（指皈依佛、皈依法、皈依僧），又宣說了五戒以及各種善法。饒益是指利益和快樂，勸是指讚揚和勉勵，助是指資助和救濟痛苦。音是指音聲，者是指修行者。這段話總的來說是顯示神珠演說三皈依、五戒，利益和快樂，勸勉和鼓勵發求大菩提之聲的修行者。

第五位大神名叫正音聲（指正直的聲音），身體的每個毛孔都流出眾多的水，每一滴水上都有五百億朵花，每一朵花上都有二十五位玉女，每一位玉女身體的每個毛孔都發出一切音聲，勝過天魔后（指天上的魔王）所擁有的所有音樂。

讚頌說：內在修習解脫的智慧和見解的蘊藏。外在感得大神，名叫正音聲（指正直的聲音）。智慧順應正理，就像正直的聲音一樣。流出眾多的水，是指智慧之水滋潤和引導正覺的萌芽。五百億朵花莊嚴眾多的功德。二十五位玉女，是指利益和出生二十五有（指三界中的二十五種存在狀態）的各種善根。這些玉女發出各種聲音，是指二十五有的一切眾生都歸心念佛。發出世間的音聲美妙可愛。勝過天魔后所擁有的所有音樂。或者這五位大神是凡是持守五戒的人所感得的。也是

【English Translation】 English version: From the Subtle Sea emerges the 'Sea-This-Shore' Chandana incense (referring to a precious sandalwood), like clouds encircling the palace seven times, displaying various jewel-like colors.

The verse of praise says: Inwardly possessing the treasury of wisdom, teaching and benefiting beings, destroying the stench of ignorance. Outwardly sensing a great spirit named 'Fragrant Sound' (referring to a sound that emits fragrance). The preciousness of wisdom is like the 'Sea-This-Shore' incense, six 'zhu' worth as much as the Saha world (referring to the world we live in). Encircling the palace seven times is to remove the seven outflows, namely the outflows of view, thought, love, contemplation, root, evil, and close association.

The fourth great spirit is named 'Joyful Rain' (referring to rain that brings joy and happiness), the wish-fulfilling jewel (referring to a jewel that fulfills wishes). Each jewel naturally resides above the banners (referring to a decorative flag), manifesting and proclaiming the immeasurable refuge in the Buddha, refuge in the Dharma, refuge in the Bhikkhu Sangha, as well as proclaiming the five precepts (referring to not killing, not stealing, not committing sexual misconduct, not lying, and not consuming intoxicants) and immeasurable good dharmas, the Paramitas (referring to the methods to reach the other shore), benefiting and encouraging those who seek the Bodhi sound (referring to the sound of enlightenment).

The verse of praise says: Inwardly adorning the treasury of liberation. Outwardly sensing a great spirit named 'Joyful' (referring to joy and happiness). Separating from wrong views, relieving sorrow and suffering, attaining superior understanding and joy. Since the mind is determined, practice can be successful, hence the rain of wish-fulfilling jewels. The mind is constantly determined and dwells in Suchness (referring to the true nature of things), outwardly sensing the divine jewel residing above the banners. Having proclaimed the Three Refuges (referring to refuge in the Buddha, Dharma, and Sangha), it also proclaims the Five Precepts and various good dharmas. 'Benefiting' means benefit and joy, 'encouraging' means praising and exhorting, 'assisting' means aiding and relieving suffering. 'Sound' refers to voice, 'one' refers to practitioner. This passage generally shows the divine jewel expounding the Three Refuges, the Five Precepts, benefit and joy, encouraging and exhorting practitioners who seek the great Bodhi sound.

The fifth great spirit is named 'Right Sound Body' (referring to an upright sound), from every pore of the body flows numerous waters, on each water is five hundred billion flowers, on each flower are twenty-five jade maidens, from every pore of each jade maiden's body emanates all sounds, surpassing all the music possessed by the demon queen of heaven (referring to the demon king of heaven).

The verse of praise says: Inwardly cultivating the treasury of wisdom and insight of liberation. Outwardly sensing a great spirit named 'Right Sound' (referring to an upright sound). Wisdom accords with right principle, like the right sound. The flowing of numerous waters refers to the water of wisdom nourishing and guiding the sprout of right enlightenment. Five hundred billion flowers adorn numerous merits. Twenty-five jade maidens refer to benefiting and giving rise to various good roots in the twenty-five existences (referring to the twenty-five states of existence in the three realms). These jade maidens emit various sounds, referring to all beings in the twenty-five existences returning to mindfulness of the Buddha. The sounds emanating from the world are beautiful and lovely. Surpassing all the music possessed by the demon queen of heaven. Or these five great spirits are sensed by those who uphold the five precepts. Also

五通之所招集。神通他心宿命天眼天耳如次之所感現。

佛告優波離此名兜率陀天十善報應勝妙福處。

贊曰。答凈穢中。上來第一答處凈穢。下結所因嘆處勝妙。于中有二。一結因二嘆勝。此結因也。十不善業得果有四。一異熟。二等流。三增上。四士用。十善業道能得五果加離系果。無漏得四除異熟果。有漏有四除離系果。二種相資故得五果。下明內身即異熟果。又云於一時間成熟五百億天子得不退地。即離系果。長壽相等名等流果。此等外果有二。一增上二士用。如瑜伽論第五十九六十及對法論第八廣說十惡業道所有果相。翻彼即是十善道果。此中總說十善道果不別顯示。然諸善法十善攝盡。業道據重十善通輕。故此據總攝一切盡。隨義應知。

若我住世一小劫中廣說一生補處菩薩報應及十善果者不能窮盡今為汝等略而解說。

贊曰。此嘆勝也。一小劫者日月歲數劫也。三劫行因果應無量。況佛示現境界難思。凡善因果亦廣大。故一小劫說亦難盡。即是聖凡之因所招外內二果下上兩品所招集故。今為小器略而解說。廣則無邊。

佛告優波離若有比丘及一切大眾不厭生死樂生天者愛敬無上菩提心者欲為彌勒作弟子者當作是觀。

贊曰。明外果中自下第三結勸生彼。于中有三

【現代漢語翻譯】五通（指神通、他心通、宿命通、天眼通、天耳通）所招感的果報顯現。

佛告訴優波離（Upali，佛陀十大弟子之一，持戒第一）說：『這叫做兜率陀天（Tusita Heaven），是修十善業所得的殊勝美妙的福報之處。』

贊曰：這是在『答凈穢』中。上面第一段回答了關於處所的清凈與污穢。下面總結了所造的因，讚歎了處所的殊勝美妙。其中有兩點：一是總結因，二是讚歎勝。這裡是總結因。造作十不善業所得的果報有四種：一、異熟果；二、等流果；三、增上果；四、士用果。修十善業道能得到五種果報，加上離系果。無漏的善業能得四種果報，除去異熟果。有漏的善業有四種果報，除去離系果。兩種善業互相資助，所以能得五種果報。下面所說的內身就是異熟果。又說在同一時間，成熟了五百億天子，得到不退轉的果位，這就是離系果。長壽等等，名為等流果。這些外在的果報有兩種：一是增上果，二是士用果。如《瑜伽師地論》（Yogacarabhumi-sastra）第五十九、六十卷，以及《對法論》（Abhidharma）第八卷中，廣說了十惡業道的所有果報相。反過來就是十善業道的果報。這裡總說十善業道的果報，沒有分別顯示。然而一切善法都包含在十善之中。業道是就重的方面來說，十善也通於輕的方面。所以這裡是就總的方面來說，總攝一切。應當根據意義來理解。

如果我住世一小劫（small kalpa，時間單位，指相對較短的劫）的時間，廣泛宣說一生補處菩薩（bodhisattva destined to be the next Buddha）的果報，以及十善的果報，也是說不窮盡的。現在我為你們簡略地解說。

贊曰：這是讚歎殊勝。一小劫是指日月歲數計算的劫。三劫（three kalpas）所行的因和果報是無量的。何況佛所示現的境界難以思議。凡夫的善因果報也是廣大的。所以用一小劫的時間來說也難以窮盡。這就是聖人和凡夫的因所招感的內外兩種果報，以及上下兩品所招集的果報。現在為小根器的人簡略地解說，如果廣說則是無邊無際的。

佛告訴優波離說：『如果有比丘（bhikkhu，佛教出家男眾）以及一切大眾，不厭惡生死，喜歡往生天界，愛敬無上菩提心，想要做彌勒（Maitreya，未來佛）的弟子，應當這樣觀想。』

贊曰：在說明外果中，從下面開始是第三部分，總結勸導往生彼處。其中有三點。

【English Translation】 The manifestations of the five supernormal powers (five abhijñās: magical power, clairvoyance, knowledge of others' minds, knowledge of past lives, and clairaudience) are gathered.

The Buddha told Upali (one of the ten great disciples of the Buddha, foremost in upholding the precepts): 'This is called Tusita Heaven, a supremely wonderful and blessed place of reward for practicing the ten wholesome deeds.'

Commentary: This is in the 'answering of purity and impurity'. The first section above answered about the purity and impurity of the place. The following concludes the causes created and praises the place's supreme wonder. Within this, there are two points: one is concluding the causes, and the other is praising the excellence. This is concluding the causes. The fruits obtained from committing the ten unwholesome deeds are fourfold: 1. Vipaka (result of action), 2. Nisyanda (result in accordance with the cause), 3. Adhipati (dominant result), and 4. Purusakara (result of effort). The path of the ten wholesome deeds can obtain five fruits, plus the Visamyoga-phala (fruit of separation). Non-outflow (Anasrava) wholesome deeds can obtain four fruits, excluding the Vipaka-phala. Outflow (Sasrava) wholesome deeds have four fruits, excluding the Visamyoga-phala. The two kinds of deeds mutually assist each other, so they can obtain five fruits. The inner body mentioned below is the Vipaka-phala. It is also said that at one time, five hundred billion devaputras (heavenly beings) matured and attained the state of non-retrogression, which is the Visamyoga-phala. Longevity, etc., are called Nisyanda-phala. These external fruits are of two kinds: Adhipati-phala and Purusakara-phala. As extensively explained in the Yogacarabhumi-sastra, volumes 59 and 60, and the Abhidharma, volume 8, regarding the characteristics of all the fruits of the ten unwholesome deeds. Reversing those is the fruit of the ten wholesome deeds. Here, the fruits of the ten wholesome deeds are generally discussed without being separately shown. However, all wholesome dharmas are encompassed by the ten wholesome deeds. The path of karma is based on the heavy aspects, while the ten wholesome deeds encompass the light aspects. Therefore, this is based on the general aspect, encompassing everything. It should be understood according to the meaning.

If I were to dwell in the world for one small kalpa (a relatively short period of time), extensively explaining the rewards of a bodhisattva destined to be the next Buddha, and the rewards of the ten wholesome deeds, it would not be possible to exhaust them. Now I will briefly explain them for you.

Commentary: This praises the excellence. A small kalpa refers to a kalpa calculated by the years of the sun and moon. The causes and effects practiced over three kalpas are immeasurable. Moreover, the realm manifested by the Buddha is difficult to conceive. The causes and effects of ordinary good deeds are also vast. Therefore, it is difficult to exhaust them even by speaking for one small kalpa. This is because the causes of both sages and ordinary beings gather both internal and external fruits, and the upper and lower qualities gather together. Now, for those with small capacities, I will briefly explain them; if explained extensively, they would be boundless.

The Buddha told Upali: 'If there are bhikkhus (Buddhist monks) and all the great assembly who do not厭惡 (dislike) birth and death, who delight in being born in the heavens, who cherish and revere the unsurpassed Bodhicitta (mind of enlightenment), and who desire to be disciples of Maitreya (the future Buddha), they should contemplate in this way.'

Commentary: In explaining the external fruits, from below is the third part, concluding with encouragement to be born there. Within this, there are three points.

。一示生彼人。二教生彼行。三結成正觀。此示生彼人也。略有三人。一者菩薩行法不厭生死受生死苦行利樂故樂生天者。詑脫所依修妙行故於一切生受尊貴。故處劣。自體行不圓故生天得見彌勒佛。故不同二乘厭生死苦恐天放逸不樂生也。二者愛敬無上菩提心者。樂修勝行求大菩提。于彌勒所開大法故。不樂大乘希小果者隨受生處欣涅槃故。三者欲為彌勒作弟子者。愿于惡界為作善利。苦有情所希行救濟不願凈土。作余佛弟子彼無苦有情可行濟度無苦可厭。欣心不深故。又釋迦末法持戒犯戒有戒無戒釋迦皆囑彌勒度之。自揣解行難生凈土。可為彌勒作弟子者。于上所說天宮處所應作是觀。其觀者何。

作是觀者應持五戒八齋具足戒身心精進不求斷結修十善法一一思惟兜率陀天上妙快樂。

贊曰。二教生彼行也。此修五因。一持五戒。二持八戒。三持具足戒。即是出家五眾所受皆名具戒。四身心精進不求斷結。精謂精純無惡雜故。進謂升進不懈退故。不求斷結者。非作精進六行斷結。斷結便生上二界。故五修十善法。今此且論凡夫散心。五粗因行感內外院。增上果業未是鉅細分別。解釋生彼業因。廣勸生中方具教示。雖修此因要須一一思惟。彼天上妙快樂回愿生。故前行非觀觀為首。故思惟彼故名之為觀

【現代漢語翻譯】現代漢語譯本：一、指示往生彼處之人；二、教導往生彼處之行；三、總結成就正觀。這是指示往生彼處之人。略有三種人：第一種是菩薩行者，不厭棄生死，承受生死之苦，行利樂之事，因此樂於往生兜率天（Tushita Heaven）。他們依仗殊勝的解脫，修習微妙的行持，因此在一切生處都受到尊重。因為身處下劣之處，自身修行尚未圓滿，所以往生兜率天得以見到彌勒佛（Maitreya Buddha）。這與二乘（聲聞和緣覺）厭棄生死之苦，恐怕天界放逸而不樂於往生不同。第二種是愛敬無上菩提心（Anuttara-samyak-sambodhi-citta）的人。他們樂於修習殊勝的行持，求取大菩提（Mahabodhi）。爲了在彌勒佛處開演大法，不樂於小乘，不希望獲得小果，而是隨順所受生的處所，欣求涅槃（Nirvana）。第三種是想要成為彌勒佛弟子的人。他們發願在惡劣的世界中行作善事，救濟受苦的有情，不願往生凈土。因為在其他佛的凈土中沒有受苦的有情可以救濟，也沒有苦難可以厭離，欣樂之心不深厚。此外，釋迦牟尼佛（Sakyamuni Buddha）末法時期，持戒者、犯戒者、有戒者、無戒者，釋迦牟尼佛都囑託彌勒佛來度化他們。自忖解行難以往生凈土，可以作為彌勒佛的弟子。對於以上所說的兜率天宮的處所，應當作這樣的觀想。那麼，觀想什麼呢？作這種觀想的人，應當受持五戒（Panca-sila）、八齋戒（Astanga-sila），具足戒（Pratimoksa），身心精進，不求斷除煩惱結使，修習十善法（Dasa-kusala-karma-patha），一一思惟兜率陀天（Tushita Heaven）上的美妙快樂。贊曰：這是教導往生彼處之行。此為修習五種因緣：一、持五戒；二、持八戒；三、持具足戒，即是出家五眾所受持的戒律，都稱為具足戒；四、身心精進，不求斷除煩惱結使。精，是指精純沒有惡念雜染；進，是指升進而不懈怠退縮。不求斷除煩惱結使，不是爲了精進修習六行以斷除煩惱結使，因為斷除煩惱結使就會往生上二界（色界和無色界）。五、修習十善法。現在這裡只是討論凡夫散亂的心。五種粗淺的因行，感得內外院的果報。增上的果報業力，還不是鉅細分別。解釋往生彼處的業因，廣泛勸導往生兜率天，才具備教示。雖然修習這些因緣，也要一一思惟兜率天上的美妙快樂，迴向發願往生。因此，前行不是觀想，觀想是首要的。所以思惟彼處，因此稱之為觀想。

【English Translation】 English version: 1. Showing those who are born there; 2. Teaching the practices for being born there; 3. Concluding and accomplishing correct contemplation. This shows those who are born there. There are roughly three types of people: First, those who are Bodhisattva practitioners, not厭 (disgusted with) birth and death, enduring the suffering of birth and death, practicing to benefit and bring joy, therefore delighting in being born in Tushita Heaven (Tushita Heaven). They rely on excellent liberation, cultivating subtle practices, therefore being respected in all places of birth. Because they are in an inferior place and their own practice is not yet complete, they are born in Tushita Heaven to see Maitreya Buddha (Maitreya Buddha). This is different from the Two Vehicles (Sravakas and Pratyekabuddhas) who厭 (dislike) the suffering of birth and death, fearing the indulgence of the heavens, and do not delight in being born there. Second, those who cherish and respect the unsurpassed Bodhi mind (Anuttara-samyak-sambodhi-citta). They delight in cultivating excellent practices, seeking great Bodhi (Mahabodhi). In order to expound the great Dharma at Maitreya's place, they do not delight in the Small Vehicle, not hoping for small fruits, but rather following the place of their birth, rejoicing in Nirvana (Nirvana). Third, those who wish to become disciples of Maitreya Buddha. They vow to do good deeds in evil realms, to save suffering sentient beings, and do not wish to be born in pure lands. Because in other Buddhas' pure lands there are no suffering sentient beings to save, and no suffering to厭 (dislike), their joyful mind is not deep. Furthermore, in the Dharma-ending Age of Sakyamuni Buddha (Sakyamuni Buddha), those who uphold the precepts, those who violate the precepts, those who have precepts, and those who have no precepts, Sakyamuni Buddha has entrusted all to Maitreya Buddha to liberate them. Those who consider their own understanding and practice difficult to be born in pure lands can become disciples of Maitreya Buddha. Regarding the aforementioned places in Tushita Heaven, one should make such contemplations. So, what should one contemplate? Those who make this contemplation should uphold the Five Precepts (Panca-sila), the Eight Precepts (Astanga-sila), the complete precepts (Pratimoksa), be diligent in body and mind, not seeking to sever the bonds of affliction, cultivate the Ten Virtuous Actions (Dasa-kusala-karma-patha), and contemplate one by one the wonderful happiness in Tushita Heaven (Tushita Heaven). Praise: This teaches the practices for being born there. This is for cultivating five causes: 1. Upholding the Five Precepts; 2. Upholding the Eight Precepts; 3. Upholding the complete precepts, which are the precepts upheld by the five groups of ordained monks and nuns, all called complete precepts; 4. Being diligent in body and mind, not seeking to sever the bonds of affliction. 'Diligence' means pure without evil contamination; 'advancement' means progressing without懈怠 (slacking) or retreating. Not seeking to sever the bonds of affliction is not for diligently cultivating the six practices to sever the bonds of affliction, because severing the bonds of affliction will lead to being born in the upper two realms (the Form Realm and the Formless Realm). 5. Cultivating the Ten Virtuous Actions. Now, this is only discussing the scattered mind of ordinary people. The five coarse causes and practices result in the rewards of the inner and outer courts. The increasing karmic power of rewards is not yet a detailed distinction. Explaining the karmic causes of being born there, and widely encouraging birth in Tushita Heaven, is what constitutes the teaching. Although cultivating these causes, one must also contemplate one by one the wonderful happiness in Tushita Heaven, dedicating the merit and vowing to be born there. Therefore, the preliminary practice is not contemplation, contemplation is paramount. Therefore, contemplating that place is called contemplation.

。

作是觀者名為正觀若他觀者名為邪觀。

贊曰。結成正觀。去佛時遙病重行闕。受佛付囑欣當佛度末代津樑。真為正觀。業淺識微智量疏拙。欣生報土。越分所望不稱病行名為邪觀。

爾時優波離即從座起整衣服頭面作禮白佛言世尊兜率陀天上乃有如是極妙樂事。

贊曰。上明外果下明內果。于中有三。初啟請。次廣答。后佛滅度后勸生於彼。啟請有三。一請儀二嘆勝三正請。此中具二。作禮以上請儀。白佛以下嘆勝。

今此大士何時于閻浮提沒生於彼天。

贊曰。正請也。有二問。一問此沒二問生彼。

佛告優波離卻後十二年二月十五日于波羅奈國劫波利村波婆利大婆羅門家本所生處結加趺坐如入滅定。

贊曰。下廣答有四。第一答此沒。第二時兜率陀天七寶臺內下答生彼天。第三閻浮提歲數下乘言便故說下生時節明住彼天之壽量也。第四佛告優波離是名彌勒下總結。初中有七。此文有三。一命終年月卻後十二年者。表聞授記得度生死十二緣起。二月者。涅槃經第三十云。二月名春陽。春陽之月萬物生長。種植根栽花果敷榮。江河盈滿百獸孚乳。是時眾生多生常想。為破此常說一切法悉是無常。唯說如來常住無變。於六時中孟冬枯悴眾不愛樂。陽春和液人所

【現代漢語翻譯】現代漢語譯本：

像這樣觀察的，稱為正觀；如果其他方式的觀察，則稱為邪觀。　　贊曰：總結成就正觀。去佛陀時代遙遠，病重修行有所欠缺。接受佛陀的囑託，欣然擔當佛陀度化末代眾生的橋樑。這才是真正的正觀。如果業障深重、見識淺薄、智慧不足，欣然嚮往報土，超越自身能力所及的期望，不符合自身病苦的修行，就稱為邪觀。　　這時，優波離（Upali，佛陀十大弟子之一，持戒第一）即從座位上站起，整理衣服，頭面著地，向佛陀行禮，稟告佛陀說：『世尊，兜率陀天（Tusita Heaven，欲界第四天，彌勒菩薩的居所）上竟然有如此極妙的快樂之事。』　　贊曰：上面說明外在的果報，下面說明內在的果報。其中有三個部分。首先是啟請，其次是詳細回答，最後是佛陀滅度后勸導眾生往生彼處。啟請有三個方面：一是請法的儀軌，二是讚歎殊勝，三是正式的請求。這裡包含了前兩個方面。『作禮以上』是請法的儀軌，『白佛以下』是讚歎殊勝。　　現在這位大士（菩薩的尊稱）何時在閻浮提（Jambudvipa，我們所居住的娑婆世界）去世，往生到彼天呢？』　　贊曰：這是正式的請求。有兩個問題：一是問何時去世，二是問何時往生彼處。　　佛陀告訴優波離：『在之後的十二年二月十五日，于波羅奈國（Varanasi，古印度城市）劫波利村（Kappali Village）波婆利大婆羅門（Bavari，人名）家，在其出生的地方，結跏趺坐，如同進入滅盡定（Nirodha-samapatti，一種甚深的禪定狀態）。』　　贊曰：下面的詳細回答有四個部分。第一是回答何時去世。第二是在兜率陀天七寶臺內，回答往生彼天。第三是閻浮提的歲數，因為方便說法，所以說下生時節，說明住在彼天的壽命長短。第四是『佛告優波離是名彌勒』，進行總結。最初的部分有七個方面。這段經文有三個方面：一是命終的年月，『卻後十二年』，表示聽聞、接受、記得，能夠度脫生死十二緣起。二是二月，涅槃經第三十卷說：『二月名為春陽。春陽之月萬物生長。種植根栽花果敷榮。江河盈滿百獸孚乳。是時眾生多生常想。為破此常說一切法悉是無常。唯說如來常住無變。』在六時之中，孟冬枯悴，眾人不喜愛，陽春和暖，人們所 English version:

Such observation is called right observation; other observations are called wrong observations. 　　Commentary: This concludes the establishment of right observation. Being far removed from the time of the Buddha, with illness weighing heavily and practice deficient, one accepts the Buddha's entrustment, gladly undertaking the role of a bridge for the Buddha to deliver beings in the degenerate age. This is true right observation. If one's karmic obstacles are heavy, knowledge shallow, wisdom limited, and intelligence clumsy, yet one gladly aspires to be born in a reward land, exceeding one's own capacity and not aligning with one's own suffering, this is called wrong observation. 　　At that time, Upali (one of the ten great disciples of the Buddha, foremost in upholding the precepts) rose from his seat, arranged his robes, prostrated with his head and face to the ground, and said to the Buddha: 'World Honored One, such supremely wonderful and joyful events exist in the Tusita Heaven (the fourth heaven of the desire realm, the abode of Maitreya Bodhisattva).' 　　Commentary: The above explains the external results, and the following explains the internal results. There are three parts within this. First is the request, second is the detailed answer, and third is the exhortation to be born there after the Buddha's Parinirvana. There are three aspects to the request: first, the ritual of requesting the Dharma; second, praising the supreme qualities; and third, the formal request. This contains the first two aspects. 'Rising and making obeisance' is the ritual of requesting the Dharma, and 'saying to the Buddha' is praising the supreme qualities. 　　When will this great being (a respectful term for a Bodhisattva) pass away from Jambudvipa (the Saha world where we live) and be born in that heaven?' 　　Commentary: This is the formal request. There are two questions: first, when will he pass away; and second, when will he be born there. 　　The Buddha told Upali: 'Twelve years from now, on the fifteenth day of the second month, in the Kappali Village of Varanasi (an ancient Indian city), at the home of the great Brahmin Bavari (a personal name), in the place of his birth, he will sit in the lotus position, as if entering the Samadhi of Cessation (Nirodha-samapatti, a profound state of meditative absorption).' 　　Commentary: The detailed answer below has four parts. First is the answer to when he will pass away. Second, within the seven-jeweled palace in the Tusita Heaven, is the answer to when he will be born in that heaven. Third is the number of years in Jambudvipa, because it is convenient to speak, so it speaks of the time of descent, explaining the length of life in that heaven. Fourth is 'The Buddha told Upali, this is called Maitreya,' which is a summary. The initial part has seven aspects. This passage has three aspects: first, the year and month of death, 'twelve years from now,' indicating that hearing, accepting, and remembering can liberate one from the twelve links of dependent origination. Second is the second month, the thirtieth chapter of the Nirvana Sutra says: 'The second month is called the spring sun. In the month of the spring sun, all things grow. Planting roots, planting flowers, and fruits flourish. Rivers are full, and all beasts breed. At this time, sentient beings often give rise to the thought of permanence. To break this thought of permanence, it is said that all dharmas are impermanent. Only the Tathagata is said to be permanent and unchanging.' Among the six periods, mid-winter is withered and desolate, and people do not like it. The spring sun is warm and harmonious, and people

【English Translation】 English translation line 1 English translation line 2

貪愛。為破眾生世間樂故演說。常樂我凈亦爾。言二月者喻二種法身。謂自性身及智法身。冬不樂者喻于智者不樂如來無常入于涅槃。二月樂者喻于智者樂於如來常樂我凈。種植者喻聞法歡喜發菩提心種諸善根。河者喻於十方諸大菩薩來詣我所咨受如是大涅槃典。百獸孚乳者喻我弟子生諸善根。花喻七覺。果喻四果。以是義故二月涅槃。師子孔言。初生出家成道轉妙法輪皆以八日。何故涅槃獨十五日。善男子如十五日月無虧盈。諸佛亦爾。入大涅槃無有虧盈。故以十五日入涅槃。如十五日月盛滿時有十一事。一破暗。二令見道非道。三令見邪正。四除鬱蒸得清涼。五能破壞螢火高心。六息一切賊盜之想。七除眾生畏惡獸心。八能開敷優缽羅花九含蓮花。十發行人進路之心。十一令諸眾生樂受五欲多獲快樂。如來滿月亦復如是。一破無明暗。二演說正道邪道。三開示生死邪險涅槃平生。四令人遠離貪嗔癡熱。五破壞外道光明。六破壞煩惱結賊。七除滅畏五蓋心。八開敷眾生種善根心。九覆蓋眾生五欲之心。十發起眾生進修趣向大涅槃行。十一令諸眾生樂修解脫。故十五日入涅槃義理既同。故涅槃之時與佛無異。上明歲月。二者涅槃處。處即于本國本村。父名波婆利。本生之處。釋迦佛于迦維羅衛國生。于俱尸那國入滅。

【現代漢語翻譯】現代漢語譯本貪愛：爲了破除眾生對世間之樂的貪戀而宣說。常樂我凈（Nitya-sukha-atma-subha，永恒、喜樂、真我、清凈）也是如此。所說的二月，比喻兩種法身（Dharmakaya，佛的法性之身）：即自性身（Svabhavakakaya，自性法身）和智法身（Jnanadharmakaya，智慧法身）。冬不樂：比喻有智慧的人不樂於如來（Tathagata，佛的稱號）的無常而入于涅槃（Nirvana，寂滅）。二月樂：比喻有智慧的人樂於如來的常樂我凈。種植：比喻聽聞佛法后歡喜，發起菩提心（Bodhi-citta，覺悟之心），種植各種善根。河：比喻十方諸大菩薩（Bodhisattva，指發願成就佛果，普度眾生的修行者）來到我這裡，請教接受這樣的大涅槃（Mahaparinirvana，大寂滅）經典。百獸孚乳：比喻我的弟子們生出各種善根。花：比喻七覺支（Sapta bojjhanga，七種覺悟的因素）。果：比喻四果（catvari phalani，聲聞乘的四種果位）。因為這個緣故，在二月說涅槃。師子孔（Simhakunala，人名）說：『最初出生、出家、成道、轉妙法輪（Dharmacakra-pravartana，開始傳播佛法）都是在八日，為什麼涅槃唯獨在十五日？』善男子，如同十五的月亮沒有虧缺盈滿，諸佛也是這樣，進入大涅槃沒有虧缺盈滿，所以選擇在十五日入涅槃。如同十五月亮盛滿時有十一件事：一、破除黑暗。二、使人看見道與非道。三、使人看見邪與正。四、去除鬱悶蒸熱得到清涼。五、能夠破壞螢火蟲的高傲之心。六、止息一切賊盜的念頭。七、去除眾生畏懼惡獸的心。八、能夠開放優缽羅花（Utpala，藍色蓮花）。九、含苞蓮花。十、發起行人前進道路的心。十一、使諸眾生樂於接受五欲（panca kama guna，色、聲、香、味、觸）多獲快樂。如來滿月也是這樣：一、破除無明黑暗。二、演說正道邪道。三、開示生死邪險涅槃平坦。四、使人遠離貪嗔癡熱。五、破壞外道光明。六、破壞煩惱結賊。七、除滅畏懼五蓋（panca nivarana，五種障礙）的心。八、開敷眾生種植善根的心。九、覆蓋眾生五欲之心。十、發起眾生進修趣向大涅槃的修行。十一、使諸眾生樂於修習解脫。』所以十五日入涅槃的意義和道理相同，所以涅槃之時與佛沒有差別。上面說明了年月。下面說明涅槃的處所。處所就在本國本村。父親名叫波婆利（Bavarī，人名），是本生之處。釋迦佛（Sakyamuni，佛教創始人）在迦維羅衛國（Kapilavastu，古印度釋迦族所居的城）出生，在拘尸那迦國（Kusinagara，古印度城市，佛陀涅槃之地）入滅。

【English Translation】 English version Attachment to love: Explained to break sentient beings' attachment to worldly pleasures. The same applies to Nitya-sukha-atma-subha (Eternal, Bliss, Self, Pure). The 'second month' mentioned is a metaphor for the two Dharmakayas (Buddha's Dharma body): namely, Svabhavakakaya (Self-nature Dharma body) and Jnanadharmakaya (Wisdom Dharma body). 'Not delighting in winter' is a metaphor for the wise not delighting in the Tathagata's (title of the Buddha) impermanence and entering Nirvana (extinction). 'Delighting in the second month' is a metaphor for the wise delighting in the Tathagata's Eternal, Bliss, Self, and Pure. 'Planting' is a metaphor for rejoicing upon hearing the Dharma, generating Bodhi-citta (the mind of enlightenment), and planting various roots of goodness. 'River' is a metaphor for the great Bodhisattvas (beings who vow to achieve Buddhahood and liberate all sentient beings) from the ten directions coming to me to inquire and receive this great Mahaparinirvana (Great Extinction) Sutra. 'A hundred beasts nurturing their young' is a metaphor for my disciples generating various roots of goodness. 'Flower' is a metaphor for the Sapta bojjhanga (seven factors of enlightenment). 'Fruit' is a metaphor for the catvari phalani (four fruits of the Sravaka vehicle). For this reason, Nirvana is spoken of in the second month. Simhakunala (name of a person) said: 'The initial birth, renunciation, enlightenment, and turning of the Dharmacakra-pravartana (turning the wheel of Dharma) all occurred on the eighth day. Why is Nirvana uniquely on the fifteenth day?' 'Good man, just as the moon on the fifteenth day has no waxing or waning, so too are all Buddhas. Entering Great Nirvana has no waxing or waning, therefore, the fifteenth day is chosen for entering Nirvana. Just as the full moon on the fifteenth day has eleven aspects: First, it breaks through the darkness. Second, it enables people to see the path and the non-path. Third, it enables people to see the right and the wrong. Fourth, it removes the oppressive heat and brings coolness. Fifth, it can destroy the arrogance of fireflies. Sixth, it ceases all thoughts of thieves and robbers. Seventh, it removes the fear of evil beasts from sentient beings' minds. Eighth, it can open the Utpala flower (blue lotus). Ninth, it contains the lotus bud. Tenth, it initiates the mind of travelers to advance on the path. Eleventh, it enables all sentient beings to delight in receiving the panca kama guna (five desires) and obtain much happiness. The Tathagata's full moon is also like this: First, it breaks through the darkness of ignorance. Second, it expounds the right path and the wrong path. Third, it reveals the dangers of birth and death and the peace of Nirvana. Fourth, it enables people to distance themselves from the heat of greed, anger, and delusion. Fifth, it destroys the light of external paths. Sixth, it destroys the thieves of afflictions. Seventh, it removes the mind that fears the panca nivarana (five hindrances). Eighth, it opens the minds of sentient beings to plant roots of goodness. Ninth, it covers the minds of sentient beings with the five desires. Tenth, it initiates sentient beings to cultivate and progress towards the practice of Great Nirvana. Eleventh, it enables all sentient beings to delight in cultivating liberation.' Therefore, the meaning and reason for entering Nirvana on the fifteenth day are the same, so the time of Nirvana is no different from the Buddha. The above explains the year and month. The following explains the place of Nirvana. The place is in his own country and village. The father's name was Bavarī (name of a person), which is the place of his birth. Sakyamuni (founder of Buddhism) was born in Kapilavastu (ancient city of the Sakya clan in India) and entered extinction in Kusinagara (ancient Indian city, place of Buddha's Nirvana).

表此化緣畢余方教化。處胎經第二說。我身今滅不復更生於閻浮提。於十方面三十二說諸佛剎。中遍施佛事。此緣盡故彼不盡故。慈氏本生處入滅者。此緣未盡。表於此滅後於此生行利他故。三者入滅形相結跏趺坐如入滅定。釋迦北首右脅枕手而入滅者。四威儀中臥為極故。表釋迦佛化緣盡故。欲臥必坐。顯彌勒佛利樂未終當得果時事方終故。二相不同。表極未極有差別故。如入滅定者。似入涅槃實未圓滅。方上生故。

身紫金色光明艷赫如百千日上兜率陀天。

贊曰。第四終後生相。身紫金色者。表利當生最第一故。如百千日者。能破眾生癡愛想故。

其身舍利如鑄金像不動不搖。

贊曰。第五舍利之形也。舍利者[米舀]殼也。馱都者體也。佛體大小如[米舀]谷量故以為名。釋迦如來碎分舍利表分身十方處處導利。彌勒舍利全身且在兜率行一佛化故。不動搖者。表佛法身本無生滅動作事故。

身圓光中有首楞嚴三昧般若波羅蜜字義炳然。

贊曰。第六圓光神異。梵云三摩地。此云等持。三昧者訛也。大乘之中妙定及慧字之與義二俱炳然。炳然者煥爛之異名也。此意即顯圓光之中有定與慧字義煥爛溢目顯然矚其文而義顯。故義稱現。不爾如何光能現義顯。雖入滅禪定智

【現代漢語翻譯】現代漢語譯本：表明白了化緣完畢后才開始教化。處胎經第二說：『我的身體現在滅度，不再在閻浮提（Jambudvipa，指我們所居住的這個世界）重生，在十方三十二佛剎（Buddha-kshetra，指佛所居住的國土）中普遍施行佛事。』這是因為此處的因緣已盡，而彼處的因緣未盡。慈氏（Maitreya，即彌勒菩薩）在本生之處入滅，是因為此處的因緣尚未了結。這表明（彌勒）在此滅度后，還會在此處出生，行利益眾生的事業。第三個不同是入滅的形相，結跏趺坐，如同進入滅盡定。釋迦（Sakyamuni，即釋迦牟尼佛）頭朝北，右脅著地，手枕著頭而入滅，是因為在四種威儀（行、住、坐、臥）中，臥是最為安詳的。這表明釋迦佛的教化因緣已盡。想要臥倒，必定先坐著。顯示彌勒佛利益眾生的事業尚未結束，當他成就果位時，事情才會終結。兩種形相不同，表明（教化因緣）到了極點和未到極點是有差別的。如同進入滅盡定，像是進入了涅槃（Nirvana，指解脫生死輪迴的狀態），實際上並未完全滅度，因為之後還要上生。身紫金色，光明鮮艷，如同百千個太陽，上升到兜率陀天（Tushita Heaven，彌勒菩薩現在居住的天界）。

贊曰：第四，（描述彌勒）終結后的出生相。身紫金色，表明（彌勒）將來出生是最殊勝的。如同百千個太陽，能夠破除眾生的愚癡和愛慾。

他的身體舍利，如同用黃金鑄造的佛像，不動不搖。

贊曰：第五，（描述彌勒）舍利子的形狀。舍利子，就是[米舀]殼。馱都，就是體。佛的身體大小如同[米舀]谷的量，因此以此為名。釋迦如來碎分舍利，表明分身到十方，處處引導利益眾生。彌勒的舍利是全身，並且還在兜率天行一佛的教化事業。不動搖，表明佛的法身本來就沒有生滅和動作的事情。

身圓光中有首楞嚴三昧（Surangama-samadhi，一種深妙的禪定）般若波羅蜜（Prajna-paramita，通過智慧到達彼岸）字義，清晰明亮。

贊曰：第六，（描述彌勒）圓光的神異。梵語三摩地（Samadhi），這裡翻譯為等持。三昧是訛傳。在大乘佛法中，妙定和智慧，字和義都清晰明亮。炳然，是煥爛的另一種說法。這裡的意思是說，圓光之中有定和慧，字義煥爛，非常醒目，顯然可以看到文字，而且意義顯現。所以說義稱現。否則光如何能夠顯現意義？雖然進入滅盡禪定，智慧

【English Translation】 English version: This indicates that teaching begins after the alms-seeking is completed. The second chapter of the 'Embryo Sutra' states: 'My body now enters extinction and will no longer be reborn in Jambudvipa (the world we live in), but will universally perform Buddha-deeds in the thirty-two Buddha-lands (Buddha-kshetra, the land where Buddhas reside) in the ten directions.' This is because the karmic conditions here are exhausted, while those elsewhere are not. Maitreya (Maitreya Bodhisattva) enters extinction at his place of origin because the karmic conditions here are not yet complete. This indicates that after (Maitreya's) extinction here, he will be born here again to perform deeds that benefit sentient beings. The third difference is the posture of entering extinction: sitting in the lotus position, as if entering the Samadhi of Cessation. Sakyamuni (Sakyamuni Buddha) entered extinction with his head facing north, his right side down, and his hand as a pillow, because lying down is the most peaceful of the four postures (walking, standing, sitting, and lying down). This indicates that Sakyamuni Buddha's karmic conditions for teaching were exhausted. To lie down, one must first sit. It shows that Maitreya Buddha's work of benefiting sentient beings is not yet finished, and things will only end when he attains Buddhahood. The two different postures indicate that there is a difference between reaching the ultimate and not reaching the ultimate. Like entering the Samadhi of Cessation, it seems like entering Nirvana (the state of liberation from the cycle of birth and death), but in reality, it is not completely extinguished, because he will ascend later. His body is purple-golden, and his light is bright and radiant, like hundreds of thousands of suns, ascending to Tushita Heaven (Tushita Heaven, the heaven where Maitreya Bodhisattva currently resides).

Commentary: Fourth, (describing Maitreya's) appearance after the end. The purple-golden body indicates that (Maitreya's) future birth will be the most supreme. Like hundreds of thousands of suns, it can break through the ignorance and desires of sentient beings.

His body's relics are like a golden statue, unmoving and unshakable.

Commentary: Fifth, (describing Maitreya's) shape of the relics. 'Sarira' means [米舀] shell. 'Dhatu' means body. The size of the Buddha's body is like the amount of [米舀] grain, hence the name. Sakyamuni Buddha fragmented his relics, indicating that he divided his body into ten directions, guiding and benefiting sentient beings everywhere. Maitreya's relics are the whole body, and he is still performing the Buddha's teaching work in Tushita Heaven. Unmoving and unshakable indicates that the Buddha's Dharmakaya (Dharma-kaya, the body of the Dharma) originally has no birth, death, or movement.

In the halo around his body, the meaning of the Surangama-samadhi (a profound state of meditation) and Prajna-paramita (Prajna-paramita, reaching the other shore through wisdom) are clearly visible.

Commentary: Sixth, (describing Maitreya's) miraculous halo. 'Samadhi' in Sanskrit is translated here as 'equal holding'. 'Samadhi' is a corruption. In Mahayana Buddhism, both the wonderful meditation and wisdom, the words and their meanings, are clear and bright. 'Bingran' is another way of saying 'brilliant'. The meaning here is that in the halo, there are meditation and wisdom, the meaning of the words is brilliant, very eye-catching, and the text can be clearly seen, and the meaning is revealed. Therefore, it is said that the meaning is revealed. Otherwise, how can light reveal meaning? Although entering the Samadhi of Cessation, wisdom

慧由來明煥。

時諸天人尋即為起眾寶妙塔供養舍利。

贊曰。第七天人供養。身雖入滅舍利猶在。

時兜率陀天七寶臺內摩尼殿上師子床坐忽然化生。

贊曰。自下第二答生彼天。于中有六。一生處。二生相。三身量莊嚴。四異聖神變。五相好光明。六說法利益。此即初也。七寶臺者。七財飾故即法堂也。師子座者。于彼臺中法王位極得無畏故。忽然化生者。四生中最勝故。自余諸天于父膝上忽然化生。彌勒乃于師子座生。凡聖異故。欲顯菩薩離欲生故。

于蓮花上結跏趺坐身如閻浮檀金色。

贊曰。第二生相蓮華上者。于師子座上更有蓮花。一切佛座凈土等中皆坐蓮花。表出生死之淤泥秀二乘之濁水故。結跏趺坐者。如盤龍居。以左押右降伏而坐。以右押左吉祥而坐。既將說法顯作吉祥。身色如金錶可寶重。

長十六由旬三十二相八十種好皆悉具足頂上肉髻紺琉璃色釋迦毗楞伽摩尼百千萬億甄叔迦寶以嚴天冠。

贊曰。第三身量莊嚴。長十六由旬者。德高無比能越六道超十地故。相好之義如下當說。壽量隨天示同俗故量越天眾真德高故。肉髻上發紺青琉璃之色釋迦毗楞迦摩尼者。謂能種種現如意珠及甄叔迦寶以嚴天冠。甄叔迦寶狀如延圭似赤琉璃。

其

【現代漢語翻譯】現代漢語譯本：智慧由此而光明煥發。

當時，諸天人和人立刻建造眾多的珍寶妙塔來供養舍利（佛陀或聖人的遺骨）。

讚頌說：第七天的天人供養。身軀雖然已經入滅，但舍利仍然存在。

這時，在兜率陀天（欲界第四天）七寶臺內的摩尼殿上，彌勒菩薩在獅子座上忽然化生。

讚頌說：從地獄到第二重天回答（彌勒）生於彼天。其中有六個方面：一是出生之處，二是出生之相，三是身量莊嚴，四是奇異聖神變化，五是相好光明，六是說法利益。這裡是第一個方面。七寶臺，是用七種珍寶裝飾的，也就是法堂。獅子座，是因為在那臺中，（彌勒）是法王，處於極高的位置，得到無畏的緣故。忽然化生，是因為在四種生（胎生、卵生、濕生、化生）中最為殊勝。其餘諸天在父親的膝上忽然化生，而彌勒在獅子座上出生，是因為凡人和聖人的不同。想要顯示菩薩是遠離慾望而生的。

在蓮花上結跏趺坐，身體如同閻浮檀金（一種金的名稱）的顏色。

讚頌說：第二是出生之相，在蓮花上，在獅子座上更有蓮花。一切佛的座位、凈土等中都坐蓮花，表示從生死淤泥中出生，秀出於二乘（聲聞乘和緣覺乘）的濁水。結跏趺坐，如同盤龍居住。以左腳壓右腳是降伏而坐，以右腳壓左腳是吉祥而坐。既然將要說法，就顯示出吉祥。身體的顏色如同黃金，表示可以珍重。

身高十六由旬（長度單位），三十二相（佛的三十二種殊勝容貌特徵），八十種好（佛的八十種細微的優點）全都具備，頭頂上的肉髻（佛頂上的隆起）是紺琉璃色，用釋迦毗楞伽摩尼（一種寶珠）和百千萬億甄叔迦寶（一種紅色的寶）來莊嚴天冠。

讚頌說：第三是身量莊嚴。身高十六由旬，是因為德行高超無比，能夠超越六道（天、人、阿修羅、地獄、餓鬼、畜生），超越十地（菩薩修行的十個階段）。相好之義在下面將會說到。壽命的長短隨著天人的壽命而示現，與世俗相同，是因為要衡量超越天眾的真正德行有多高。肉髻上的頭髮是紺青琉璃的顏色，釋迦毗楞伽摩尼，是指能夠種種顯現的如意珠，以及用甄叔迦寶來莊嚴天冠。甄叔迦寶的形狀如同延圭，類似赤色的琉璃。

【English Translation】 English version: Wisdom arises from this, shining brightly.

Then, all the devas (gods) and humans immediately erected numerous precious and wonderful stupas to make offerings to the śarīra (relics of the Buddha or a saint).

A verse of praise says: The seventh heaven's devas make offerings. Although the body has entered into extinction, the śarīra still remain.

At that time, in the Tuṣita Heaven (the fourth heaven of the desire realm), within the seven-jeweled palace, on the maṇi (jewel) hall, upon a lion throne, Maitreya Bodhisattva suddenly manifested.

A verse of praise says: From below, the second answers that (Maitreya) was born in that heaven. There are six aspects to this: first, the place of birth; second, the appearance of birth; third, the measure and adornment of the body; fourth, extraordinary sacred and divine transformations; fifth, the auspicious marks and light; sixth, the benefits of teaching the Dharma. This is the first aspect. The seven-jeweled palace is adorned with seven treasures, which is the Dharma hall. The lion throne is because in that palace, (Maitreya) is the Dharma King, in the highest position, having attained fearlessness. Suddenly manifested, because it is the most supreme of the four births (womb-born, egg-born, moisture-born, and transformation-born). The other devas suddenly manifest on their fathers' laps, while Maitreya is born on a lion throne, because of the difference between ordinary beings and sages. It is intended to show that the Bodhisattva is born from detachment from desire.

Sitting in the lotus posture (padmāsana) on a lotus flower, the body is like the color of Jāmbūnada gold (a type of gold).

A verse of praise says: Second is the appearance of birth, on a lotus flower, there is a lotus flower on the lion throne. All Buddha's seats, Pure Lands, etc., are seated on lotus flowers, representing birth from the mud of saṃsāra (cycle of rebirth), surpassing the turbid waters of the two vehicles (Śrāvakayāna and Pratyekabuddhayāna). Sitting in the lotus posture, like a coiled dragon dwelling. Pressing the right foot with the left is sitting in subjugation, pressing the left foot with the right is sitting auspiciously. Since the Dharma is about to be taught, it shows auspiciousness. The color of the body is like gold, indicating that it can be treasured.

The height is sixteen yojanas (a unit of length), possessing all thirty-two marks (the thirty-two major marks of a Buddha) and eighty minor marks (the eighty minor marks of excellence of a Buddha), the uṣṇīṣa (cranial protuberance) on the top of the head is the color of dark blue lapis lazuli, adorned with Śākya-vairūrya-maṇi (a type of jewel) and hundreds of millions of billions of Jequka jewels (a red jewel) to adorn the heavenly crown.

A verse of praise says: Third is the measure and adornment of the body. The height is sixteen yojanas, because the virtue is incomparably high, able to transcend the six realms (devas, humans, asuras, hell-beings, hungry ghosts, animals), and transcend the ten bhūmis (the ten stages of a Bodhisattva's practice). The meaning of the marks and excellences will be explained below. The length of life is manifested according to the lifespan of the devas, the same as the mundane, because it is to measure how high the true virtue of surpassing the devas is. The hair on the uṣṇīṣa is the color of dark blue lapis lazuli, Śākya-vairūrya-maṇi refers to the wish-fulfilling jewel that can manifest in various ways, and the heavenly crown is adorned with Jequka jewels. The shape of the Jequka jewel is like a yán guī (an ancient jade tablet), similar to red lapis lazuli.

天寶冠有百萬億色一一色中有無量百千化佛諸化菩薩以為侍者復有他方諸大菩薩作十八變隨意自在住天冠中。

贊曰。第四異聖神變。意顯心首。常共諸佛十方菩薩為伴侶故。十八變者。一振動。二熾然。三流佈。四示現。五轉變。六往來。七卷。八舒。九眾像入身。十同類往趣。十一隱。十二顯。十三所作自在。十四制他神通。十五能施辨才。十六能施憶念。十七能施安樂。十八放大光明。如瑜伽論三十七說。

彌勒眉間有白毫相光流出眾光作百寶色三十二相一一相中五百億寶色一一好中亦有五百億寶色一一相好艷出八萬四千光明雲。

贊曰。第五相好光明。眉間毫相第三十一相也。諸佛毫相皆眉間者。極端嚴故。面為尊。上間表兩中顯佛恒時貴處中道。毫相若舒便長無量。卷如秋月。圓皎鮮光。白類雪珂。暉煥眾景。白為色本。表作情。依時有卷舒。顯隨緣現。流眾光者。顯演三乘相中最勝。所以偏說下聖無有。由此獨陳。三十二相者。依大般若第三百八十一。佛言。善現云何如來三十二相。善現世尊足下有平滿相。妙善安住猶如奩底。地雖高下隨足所蹈。皆悉怛然無不等觸。是為第一。世尊足下千輻輪文輞轂眾相無不圓滿。是為第二。世尊手足皆悉柔軟如睹羅綿。勝過一切。是為第三。世尊

【現代漢語翻譯】現代漢語譯本天寶冠上有百萬億種顏色，每一種顏色中都有無量百千化佛和諸化菩薩作為侍者，還有其他方世界的諸大菩薩，能夠施展十八種變化，隨意自在地住在天冠之中。

讚頌說：第四是殊異的聖神變化，意在顯示心為首要。天寶冠常常與諸佛和十方菩薩為伴侶。十八種變化是：一、震動；二、熾燃；三、流佈；四、示現；五、轉變；六、往來；七、卷；八、舒；九、眾像入身；十、同類往趣；十一、隱；十二、顯；十三、所作自在；十四、制他神通；十五、能施辯才；十六、能施憶念；十七、能施安樂；十八、放大光明。如《瑜伽師地論》第三十七卷所說。

彌勒（Maitreya，未來佛）的眉間有白毫相光流出，眾光呈現出百寶之色，三十二相（thirty-two marks of a Buddha）中的每一相中都有五百億種寶色，每一好（minor marks）中也有五百億種寶色，每一相好都艷麗地放出八萬四千光明雲。

讚頌說：第五是相好光明。眉間毫相是第三十一相。諸佛的毫相都在眉間，是因為這裡最為端嚴。面部為尊，上部中間顯示佛恒常處於貴重的中道。毫相如果舒展開來便長到無量，捲起來就像秋天的月亮，圓潤皎潔，鮮明光亮，白色如同雪白的珂玉，光輝照耀著各種景象。白色是顏色的根本，表示情，依據時節有卷舒，顯示隨緣顯現。流出眾光，顯示演說三乘（Three Vehicles）中最殊勝的法，所以特別說明下聖沒有。因此單獨陳述。三十二相，依據《大般若經》第三百八十一卷，佛說：『善現（Subhuti），云何如來（Tathagata）的三十二相？善現，世尊（Bhagavan）足下有平滿相，妙善安住猶如奩底。地雖高下，隨足所蹈，皆悉平坦沒有不平之處，這是第一相。世尊足下有千輻輪文，輞轂眾相沒有不圓滿的，這是第二相。世尊手足都柔軟如同兜羅綿，勝過一切，這是第三相。』

【English Translation】 English version On the heavenly jeweled crown, there are a million trillion colors, and within each color, there are immeasurable hundreds of thousands of manifested Buddhas and Bodhisattvas as attendants. Furthermore, there are great Bodhisattvas from other realms who can perform the eighteen transformations, freely and unrestrictedly dwelling within the heavenly crown.

The verse of praise says: The fourth is the extraordinary sacred and divine transformation, intending to show that the mind is paramount. The heavenly jeweled crown is always accompanied by all Buddhas and Bodhisattvas of the ten directions. The eighteen transformations are: 1. Quaking; 2. Blazing; 3. Diffusing; 4. Manifesting; 5. Transforming; 6. Coming and going; 7. Contracting; 8. Expanding; 9. Multiple images entering the body; 10. Beings of the same kind gathering; 11. Concealing; 12. Revealing; 13. Acting freely; 14. Controlling others' supernatural powers; 15. Bestowing eloquence; 16. Bestowing mindfulness; 17. Bestowing peace and happiness; 18. Emitting great light. As stated in the Yogacarabhumi-sastra, volume 37.

From between the eyebrows of Maitreya (the future Buddha), a white hair-curl mark (urna) emits light. The multitude of lights displays a hundred jeweled colors. Within each of the thirty-two marks of a Buddha (thirty-two marks of a Buddha), there are five hundred billion jeweled colors. Within each minor mark (minor marks), there are also five hundred billion jeweled colors. Each mark and minor mark brilliantly emits eighty-four thousand clouds of light.

The verse of praise says: The fifth is the light of the marks and minor marks. The white hair-curl mark between the eyebrows is the thirty-first mark. The hair-curl mark of all Buddhas is between the eyebrows because this is the most dignified place. The face is honored, and the upper middle part shows that the Buddha is constantly in the noble Middle Way. If the hair-curl mark is extended, it becomes immeasurable in length; when contracted, it is like the autumn moon, round, bright, and clear. The white color is like snowy white conch, its radiance illuminating all scenes. White is the origin of colors, representing emotion, contracting and expanding according to the time, showing manifestation according to conditions. The emission of numerous lights shows the most excellent Dharma of the Three Vehicles (Three Vehicles), so it is specifically stated that lower saints do not have it. Therefore, it is stated separately. Regarding the thirty-two marks, according to the Great Perfection of Wisdom Sutra, volume 381, the Buddha said, 'Subhuti (Subhuti), what are the thirty-two marks of the Tathagata (Tathagata)? Subhuti, the Bhagavan (Bhagavan) has level and even soles of the feet, perfectly and beautifully resting like the bottom of a box. Although the ground is high or low, wherever the feet step, it is all flat and even, without any unevenness. This is the first mark. The Bhagavan has wheels with a thousand spokes on the soles of his feet, with the rims, hubs, and all aspects perfectly complete. This is the second mark. The hands and feet of the Bhagavan are all soft like cotton, surpassing everything. This is the third mark.'

手足一一指間猶如雁王咸有鞔網。金色交絡文同綺畫。是為第四。世尊手足所有諸指圓滿纖長甚可愛樂。是為第五。世尊足跟廣長圓滿與趺相稱勝餘有情。是為第六。世尊足趺修高宛滿柔軟妙好與跟相稱。是為第七。世尊雙腨漸次纖圓。如翳泥耶仙鹿王腨。是為第八。世尊雙臂修直𦟛圓。如象王鼻平立摩膝。是為第九。世尊陰相勢峰藏密。其猶龍馬亦如象王。是為第十。世尊毛孔各一毛生。柔潤紺青右旋宛轉。是為第十一。世尊發毛端皆上靡。右旋宛轉柔潤紺青嚴金色身。皆可愛樂。是第十二。世尊身皮細薄潤滑。塵垢水等皆所不住。是第十三。世尊身皮皆真金色光潔晃曜如妙金臺。眾寶莊嚴眾所樂見。是第十四。世尊兩足二手掌中頭及雙肩七處充滿。是第十五。世尊肩項圓滿殊妙。是第十六。世尊髆腋悉皆充實。是第十七。世尊容儀洪滿端直。是第十八。世尊身相修廣端嚴。是第十九。世尊體相縱廣量等周匝圓滿。如諾瞿陀。是第二十。世尊頷臆並身上半威容廣大。如師子王。是第二十一。世尊常光面各一尋。是第二十二。世尊齒相四十齊平。凈密根深白逾珂雪。是二十三。世尊四牙鮮白鋒利。是二十四。世尊常得味中上味喉脈直。故能引身中諸支節脈。所有上味風熱淡病不能為雜。由彼不雜脈離沉浮延縮壞損擁曲

【現代漢語翻譯】現代漢語譯本世尊的手指和腳趾之間，就像雁王（指雁中之王）一樣，都有蹼膜相連。手指和腳趾的顏色交錯，紋路如同綺麗的圖畫。這是第三十二相中的第四相。世尊的所有手指和腳趾，圓潤纖長，非常可愛。這是第三十二相中的第五相。世尊的腳後跟寬廣圓滿，與腳背相稱，勝過其他有情眾生。這是第三十二相中的第六相。世尊的腳背高而圓滿，柔軟美好，與腳後跟相稱。這是第三十二相中的第七相。世尊的兩條小腿逐漸變得纖細圓潤，如同麛泥耶（一種仙鹿）仙鹿王的腿。這是第三十二相中的第八相。世尊的雙臂修長筆直，圓潤飽滿，如同象王的鼻子，平伸下來可以觸及膝蓋。這是第三十二相中的第九相。世尊的陰相隱藏得很好，如同龍馬或象王一樣。這是第三十二相中的第十相。世尊的每個毛孔都只長一根毛，柔軟潤澤，紺青色，向右旋轉。這是第三十二相中的第十一相。世尊的頭髮都向上生長，向右旋轉，柔軟潤澤，紺青色，襯托著金色的身體，非常可愛。這是第三十二相中的第十二相。世尊的面板細膩薄潤，塵土和水等都不能沾染。這是第三十二相中的第十三相。世尊的面板都是真正的金色，光潔明亮，如同美妙的金臺，用各種珍寶裝飾，人人都喜歡看。這是第三十二相中的第十四相。世尊的兩隻腳、兩隻手掌、頭部以及雙肩這七個地方都非常飽滿。這是第三十二相中的第十五相。世尊的肩膀和脖子圓潤殊妙。這是第三十二相中的第十六相。世尊的腋窩都非常充實。這是第三十二相中的第十七相。世尊的容貌莊嚴飽滿，端正筆直。這是第三十二相中的第十八相。世尊的身相修長寬廣，端正莊嚴。這是第三十二相中的第十九相。世尊的身體縱向和橫向的尺寸相等，周匝圓滿，如同諾瞿陀樹（一種榕樹）。這是第三十二相中的第二十相。世尊的下巴、胸部和上半身威嚴廣大，如同獅子王。這是第三十二相中的第二十一相。世尊的常光，每一面都有一尋（古代長度單位）長。這是第三十二相中的第二十二相。世尊的牙齒有四十顆，整齊平整，緊密牢固，潔白勝過珂雪（一種美玉）。這是第三十二相中的第二十三相。世尊的四顆牙齒鮮明潔白，鋒利無比。這是第三十二相中的第二十四相。世尊總是能得到最好的美味，因為喉嚨的脈絡是直的，所以能夠引導身體中各個支節的脈絡。所有上等的美味，風熱和痰病都不能混雜其中。由於沒有混雜，脈絡就不會沉浮、延長、收縮、損壞、擁堵和彎曲。

【English Translation】 English version The fingers and toes of the World Honored One are like those of the Goose King (referring to the king of geese), with webs connecting them. The colors of the fingers and toes are interwoven, and the patterns are like exquisite paintings. This is the fourth of the thirty-two marks. All the fingers and toes of the World Honored One are round, slender, and very lovely. This is the fifth of the thirty-two marks. The heels of the World Honored One are broad and full, matching the instep, surpassing other sentient beings. This is the sixth of the thirty-two marks. The insteps of the World Honored One are high, round, soft, and wonderful, matching the heels. This is the seventh of the thirty-two marks. The calves of the World Honored One gradually become slender and round, like the calves of the Eṇeya (a type of celestial deer) deer king. This is the eighth of the thirty-two marks. The arms of the World Honored One are long, straight, and round, like the trunk of an elephant king, extending down to touch the knees. This is the ninth of the thirty-two marks. The private parts of the World Honored One are well hidden, like those of a dragon horse or an elephant king. This is the tenth of the thirty-two marks. From each pore of the World Honored One grows only one hair, soft, moist, dark blue, and curling to the right. This is the eleventh of the thirty-two marks. The hairs of the World Honored One all grow upwards, curling to the right, soft, moist, and dark blue, adorning the golden body, all very lovely. This is the twelfth of the thirty-two marks. The skin of the World Honored One is fine, thin, and smooth, and dust and water cannot adhere to it. This is the thirteenth of the thirty-two marks. The skin of the World Honored One is all true gold in color, bright and shining, like a wonderful golden platform, adorned with various jewels, pleasing to all who see it. This is the fourteenth of the thirty-two marks. The seven places of the World Honored One—the two feet, two hands, head, and two shoulders—are all full. This is the fifteenth of the thirty-two marks. The shoulders and neck of the World Honored One are round and wonderful. This is the sixteenth of the thirty-two marks. The armpits of the World Honored One are all full. This is the seventeenth of the thirty-two marks. The appearance of the World Honored One is dignified, full, upright, and straight. This is the eighteenth of the thirty-two marks. The form of the World Honored One is long, broad, upright, and dignified. This is the nineteenth of the thirty-two marks. The body of the World Honored One is equal in length and width, perfectly round, like a Nigrodha tree (a type of banyan tree). This is the twentieth of the thirty-two marks. The chin, chest, and upper body of the World Honored One are majestic and vast, like a lion king. This is the twenty-first of the thirty-two marks. The constant light of the World Honored One is one 'xun' (an ancient unit of length) in each direction. This is the twenty-second of the thirty-two marks. The teeth of the World Honored One are forty in number, even, level, close, deep-rooted, and whiter than crystal snow (a type of beautiful jade). This is the twenty-third of the thirty-two marks. The four teeth of the World Honored One are bright white and sharp. This is the twenty-fourth of the thirty-two marks. The World Honored One always obtains the best of flavors because the throat's channels are straight, thus able to guide the channels of all the limbs in the body. All superior flavors, wind-heat, and phlegm diseases cannot be mixed within. Because they are not mixed, the channels are free from sinking, floating, extending, contracting, damage, obstruction, and bending.

等過。能正吞嚥津液通流。故身心適常得上味。是二十五。世尊舌相薄凈廣長能覆面輪至耳髮際。是二十六。世尊梵音詞韻和雅隨眾多少無不等聞。其聲洪震猶如天鼓。發言婉約如頻迦音。是二十七。世尊眼睫猶若牛王。紺青齊整不相雜亂。是二十八。世尊眼睛紺青鮮白紅環間飾皎潔分明。是二十九。世尊面輪其猶滿月。眉相皎凈如天帝弓。是第三十。世尊眉間有白毫相。右旋柔軟如都羅綿。鮮白光凈逾珂雪等。是三十一。世尊頂上烏瑟膩沙高顯周圓猶如天蓋。是三十二。善現是名三十二大士相。善現云何如來應正等覺八十隨好。善現世尊指爪狹長薄潤光潔鮮凈如花赤銅。是為第一。世尊手足指圓纖長𦟛直柔軟節會不現。是為第二。世尊手足各等無差。于諸指間悉皆充密。是為第三。世尊手足圓滿如意。軟凈光澤色如蓮花。是為第四。世尊筋脈盤結堅固深隱不現。是為第五。世尊兩踝俱隱不現。是為第六。世尊行步直進庠序如龍象王。是為第七。世尊行步威容齊肅如師子王。是為第八。世尊行步安平庠序。不過不減猶如牛王。是為第九。世尊行步進止儀雅猶如鵝王。是為第十。世尊回顧必皆右旋如龍象王。舉身隨轉。是第十一。世尊支節漸次𦟛圓妙善安布。是第十二。世尊骨節交結無隙猶如龍盤。是第十三。世尊膝輪

【現代漢語翻譯】現代漢語譯本：（問：）等過。能正常吞嚥津液，使其通暢流動，所以身心舒適，能得到上等的美味。這是第二十五種。（答：）世尊（釋迦牟尼佛）的舌相薄而乾淨，寬廣而長，能夠覆蓋整個面部，直至耳邊的髮際。這是第二十六種。（答：）世尊的聲音如梵天之音，詞語和韻律和諧優雅，無論聽眾多少，都能清楚地聽到。他的聲音洪亮震動，猶如天鼓一般。發言委婉動聽，如同頻迦鳥的鳴叫。這是第二十七種。（答：）世尊的眼睫毛如同牛王一般，紺青色，整齊而不雜亂。這是第二十八種。（答：）世尊的眼睛紺青色，鮮亮潔白，紅色的眼圈點綴其間，清澈明亮。這是第二十九種。（答：）世尊的面容如同滿月一般，眉毛的形狀皎潔明亮，如同天帝的弓。這是第三十種。（答：）世尊的眉間有白毫相（白色的毛髮），向右旋轉，柔軟如同都羅綿（一種柔軟的棉花），鮮白而光亮，勝過珂雪（潔白的玉）等。這是第三十一種。（答：）世尊的頭頂上有烏瑟膩沙（肉髻），高聳而周圓，如同天蓋。這是第三十二種。（佛說：）善現（須菩提），這被稱為三十二大丈夫相。（佛問：）善現，如來應正等覺（佛的稱號）的八十種隨形好是什麼？（答：）善現，世尊的手指和腳趾狹長，薄而潤澤，光潔鮮亮，如同紅銅的顏色。這是第一種。（答：）世尊的手指和腳趾圓潤纖細，修長挺直，柔軟，關節不顯露。這是第二種。（答：）世尊的手和腳大小相等，沒有差別，各個指間都充滿而密實。這是第三種。（答：）世尊的手和腳圓滿如意，柔軟潔凈，光澤如蓮花。這是第四種。（答：）世尊的筋脈盤結堅固，深深隱藏而不顯露。這是第五種。（答：）世尊的兩踝都隱藏而不顯露。這是第六種。（答：）世尊行走時，筆直前進，安詳有序，如同龍象王（龍和象中的王者）。這是第七種。（答：）世尊行走時，威嚴莊重，整齊嚴肅，如同獅子王。這是第八種。（答：）世尊行走時，安穩平靜，安詳有序，不多不少，如同牛王。這是第九種。（答：）世尊行走時，進退舉止優雅，如同鵝王。這是第十種。（答：）世尊回頭觀看時，必定向右旋轉，如同龍象王一樣，整個身體隨著轉動。這是第十一種。（答：）世尊的肢體關節逐漸變得圓潤，巧妙而良好地安布。這是第十二種。（答：）世尊的骨節交結緊密，沒有縫隙，如同龍盤繞一般。這是第十三種。（答：）世尊的膝蓋

【English Translation】 English version: (Question:) Having passed through. Able to properly swallow saliva, allowing it to flow smoothly. Therefore, the body and mind are comfortable, and one can obtain the supreme taste. This is the twenty-fifth. (Answer:) The World-Honored One's (Shakyamuni Buddha) tongue is thin and clean, broad and long, able to cover the entire face, reaching the hairline near the ears. This is the twenty-sixth. (Answer:) The World-Honored One's voice is like the Brahma sound, the words and rhythms harmonious and elegant, so that no matter how many listeners there are, all can hear clearly. His voice is loud and resounding, like a heavenly drum. His speech is gentle and melodious, like the sound of a Kalavinka bird. This is the twenty-seventh. (Answer:) The World-Honored One's eyelashes are like those of a bull king, dark blue, neat and not mixed up. This is the twenty-eighth. (Answer:) The World-Honored One's eyes are dark blue, bright white, adorned with red rings, clear and distinct. This is the twenty-ninth. (Answer:) The World-Honored One's face is like a full moon, the eyebrows bright and pure like the bow of the heavenly emperor. This is the thirtieth. (Answer:) Between the World-Honored One's eyebrows is a white hair mark (urna), spiraling to the right, soft like Tula cotton (a soft type of cotton), bright white and pure, surpassing crystal snow. This is the thirty-first. (Answer:) On the World-Honored One's head is an ushnisha (cranial protuberance), high and round, like a heavenly canopy. This is the thirty-second. (Buddha said:) Subhuti, these are called the thirty-two marks of a great man (Mahapurusha Laksana). (Buddha asks:) Subhuti, what are the eighty minor marks (Anuvyanjana) of the Tathagata (another name for Buddha), the perfectly enlightened one? (Answer:) Subhuti, the World-Honored One's fingers and toes are narrow and long, thin and lustrous, bright and clean, like the color of red copper. This is the first. (Answer:) The World-Honored One's fingers and toes are round and slender, long and straight, soft, and the joints are not visible. This is the second. (Answer:) The World-Honored One's hands and feet are equal in size, without difference, and all the spaces between the fingers are full and dense. This is the third. (Answer:) The World-Honored One's hands and feet are perfectly fulfilling, soft and clean, with a luster like a lotus flower. This is the fourth. (Answer:) The World-Honored One's tendons are coiled and firm, deeply hidden and not visible. This is the fifth. (Answer:) The World-Honored One's two ankles are hidden and not visible. This is the sixth. (Answer:) When the World-Honored One walks, he advances straight, calmly and orderly, like a dragon elephant king. This is the seventh. (Answer:) When the World-Honored One walks, his demeanor is dignified, orderly, and solemn, like a lion king. This is the eighth. (Answer:) When the World-Honored One walks, he is peaceful and stable, calm and orderly, neither too much nor too little, like a bull king. This is the ninth. (Answer:) When the World-Honored One walks, his movements are elegant, like a goose king. This is the tenth. (Answer:) When the World-Honored One looks back, he always turns to the right, like a dragon elephant king, his whole body turning with him. This is the eleventh. (Answer:) The World-Honored One's limbs and joints gradually become round, skillfully and well arranged. This is the twelfth. (Answer:) The World-Honored One's bones are tightly joined, without gaps, like a coiled dragon. This is the thirteenth. (Answer:) The World-Honored One's knees

妙善安布堅固圓滿。是第十四。世尊隱處其文妙好威勢具足圓滿清凈。是第十五。世尊身支潤滑柔軟光悅鮮凈塵垢不著。是第十六。世尊身容敦肅無畏常不怯弱。是第十七。世尊身支堅固稠密善相屬著。是第十八。世尊身支安定敦重曾不掉動圓滿無壞。是第十九。世尊身相猶如仙王。周匝端嚴光凈離翳。是第二十。世尊身有周匝圓光。於行等時恒自照曜。是二十一。世尊腹形方正無欠柔軟不現眾相莊嚴。是二十二。世尊臍深右旋圓妙清凈光澤。是二十三。世尊臍厚不窊不凸周臣妙好。是二十四。世尊面板遠離疥癬。亦無黡點疣贅等過。是二十五。世尊手掌充滿柔軟足下安平。是二十六。世尊手文深長明直潤澤不斷。是二十七。世尊唇色光潤丹暉如頻婆果上下相稱。是二十八。世尊面門不長不短不大不小如量端嚴。是二十九。世尊舌相軟薄廣長如赤銅色。是第三十。世尊發聲威震深遠。如象王吼明朗清徹。是三十一。世尊音韻美妙具足如深谷響。是三十二。世尊鼻高修而且直。其孔不現。是三十三。世尊諸齒方整鮮白。是三十四。世尊諸牙圓白光潔漸次鋒利。是三十五。世尊眼精青白分明。是三十六。世尊眼相修廣譬如青蓮花葉。甚可愛樂。是三十七。世尊眼睫上下齊整稠密不白。是三十八。世尊雙眉長而不曲。致而細

【現代漢語翻譯】現代漢語譯本妙善安布堅固圓滿，這是第三十四種妙相。世尊隱處（指不明顯之處）的紋路美妙，威勢具足，圓滿清凈，這是第三十五種妙相。世尊的身體肢體潤滑柔軟，光彩悅澤，鮮明潔凈，沒有塵垢沾染，這是第三十六種妙相。世尊的儀容敦厚嚴肅，無所畏懼，常不怯懦，這是第三十七種妙相。世尊的身體肢體堅固稠密，善妙的相好互相連屬，這是第三十八種妙相。世尊的身體肢體安定敦重，從不輕浮掉動，圓滿無損，這是第三十九種妙相。世尊的身相猶如仙王一般，週身端正莊嚴，光明潔凈，遠離昏暗，這是第四十種妙相。世尊的身體有周匝的圓形光明，在行走等時，恒常自然照耀，這是第四十一種妙相。世尊的腹部形狀方正沒有缺陷，柔軟而不顯露眾多紋路，莊嚴殊勝，這是第四十二種妙相。世尊的肚臍深陷，向右旋轉，圓妙清凈，光亮潤澤，這是第四十三種妙相。世尊的肚臍厚實，不凹陷也不凸出，周圍環繞美好，這是第四十四種妙相。世尊的面板遠離疥癬，也沒有黑痣、疣贅等過失，這是第四十五種妙相。世尊的手掌充滿柔軟，足底平穩安實，這是第四十六種妙相。世尊的手紋深刻綿長，明顯正直，潤澤不斷，這是第四十七種妙相。世尊的嘴唇顏色光潤，紅潤如頻婆果（一種紅色水果），上下對稱，這是第四十八種妙相。世尊的面部不長不短，不大不小，恰如其分地端正莊嚴，這是第四十九種妙相。世尊的舌頭柔軟纖薄，寬廣綿長，顏色如赤銅色，這是第五十種妙相。世尊發出的聲音威嚴震懾，深遠洪亮，如象王吼叫一般，明朗清澈，這是第五十一種妙相。世尊的音韻美妙具足，如同深谷迴響一般，這是第五十二種妙相。世尊的鼻子高挺修長而且正直，鼻孔不外露，這是第五十三種妙相。世尊的牙齒方正整齊，鮮明潔白，這是第五十四種妙相。世尊的牙齒圓潤潔白，光亮潤澤，逐漸鋒利，這是第五十五種妙相。世尊的眼睛黑白分明，清晰明亮，這是第五十六種妙相。世尊的眼形修長寬廣，譬如青蓮花葉一般，非常可愛，令人喜悅，這是第五十七種妙相。世尊的眼睫毛上下整齊，稠密不稀疏，而且不是白色，這是第五十八種妙相。世尊的雙眉修長而不彎曲，細緻而柔順，這是第五十九種妙相。

【English Translation】 English version The subtle and well-arranged, firm, and perfect placement is the thirty-fourth [characteristic]. The World Honored One's hidden places (referring to inconspicuous areas) have subtle and wonderful patterns, complete with majestic power, perfect and pure. This is the thirty-fifth [characteristic]. The World Honored One's body and limbs are smooth and soft, with radiant luster, bright and clean, free from dust and defilement. This is the thirty-sixth [characteristic]. The World Honored One's appearance is dignified and solemn, fearless, and never timid. This is the thirty-seventh [characteristic]. The World Honored One's body and limbs are firm and dense, with auspicious marks well connected to each other. This is the thirty-eighth [characteristic]. The World Honored One's body and limbs are stable and dignified, never frivolous or unsteady, perfect and without defect. This is the thirty-ninth [characteristic]. The World Honored One's appearance is like that of a celestial king, with a complete and dignified form, bright and clean, free from darkness. This is the fortieth [characteristic]. The World Honored One's body has a surrounding circular light, constantly shining naturally during walking and other activities. This is the forty-first [characteristic]. The World Honored One's abdomen is square and without deficiency, soft and without prominent lines, adorned with auspicious marks. This is the forty-second [characteristic]. The World Honored One's navel is deep, spiraling to the right, round and wonderful, pure and lustrous. This is the forty-third [characteristic]. The World Honored One's navel is thick, neither sunken nor protruding, surrounded by beauty. This is the forty-fourth [characteristic]. The World Honored One's skin is free from scabies and ringworm, and has no moles, warts, or other imperfections. This is the forty-fifth [characteristic]. The World Honored One's palms are full and soft, and the soles of his feet are level and stable. This is the forty-sixth [characteristic]. The World Honored One's hand lines are deep, long, clear, straight, lustrous, and unbroken. This is the forty-seventh [characteristic]. The World Honored One's lips are lustrous and radiant, with a reddish hue like the Bimba fruit (a type of red fruit), symmetrical in shape. This is the forty-eighth [characteristic]. The World Honored One's face is neither long nor short, neither large nor small, perfectly proportioned and dignified. This is the forty-ninth [characteristic]. The World Honored One's tongue is soft, thin, broad, and long, with a color like red copper. This is the fiftieth [characteristic]. The World Honored One's voice is majestic and resounding, deep and far-reaching, like the roar of an elephant king, clear and distinct. This is the fifty-first [characteristic]. The World Honored One's tone is beautiful and complete, like an echo in a deep valley. This is the fifty-second [characteristic]. The World Honored One's nose is high, slender, and straight, with nostrils that are not visible. This is the fifty-third [characteristic]. The World Honored One's teeth are square, even, and bright white. This is the fifty-fourth [characteristic]. The World Honored One's teeth are round, white, and lustrous, gradually sharp. This is the fifty-fifth [characteristic]. The World Honored One's eyes have clear distinction between the blue and white parts, bright and clear. This is the fifty-sixth [characteristic]. The World Honored One's eyes are long and wide, like the petals of a blue lotus flower, very lovely and pleasing. This is the fifty-seventh [characteristic]. The World Honored One's eyelashes are even, dense, and not white. This is the fifty-eighth [characteristic]. The World Honored One's eyebrows are long and not curved, fine and delicate. This is the fifty-ninth [characteristic].

軟。是三十九。世尊雙眉綺靡順次紺琉璃色。是第四十。世尊雙眉高顯光潤形如初月。是四十一。世尊耳厚廣大修長輪埵成就。是四十二。世尊兩耳綺麗齊平離眾過失。是四十三。世尊容儀能令見者無損無染皆生愛敬。是四十四。世尊額廣圓滿平正形相殊妙。是四十五。世尊身份上半圓滿如師子王威嚴無對。是四十六。世尊首發修長紺青稠密不白。是四十七。世尊首發香潔細軟潤澤旋轉。是四十八。世尊首發齊整無亂亦不交雜。是四十九。世尊首發堅固不斷永無𥣁落。是第五十。世尊首發光滑殊妙塵垢不著。是五十一。世尊身份堅固充實逾那羅延。是五十二。世尊身體長大端直。是五十三。世尊諸竅清凈圓好。是五十四。世尊身支勢力殊勝無與等者。是五十五。世尊身相眾所樂觀嘗無厭足。是五十六。世尊面輪修廣得所。皎潔光凈如秋滿月。是五十七。世尊顏貌舒泰光顯。含笑先言。唯向不背。是五十八。世尊面貌光澤熙怡。遠離顰蹙青赤等過。是五十九。世尊身支清凈無垢常無臭穢。是第六十。世尊所有諸毛孔中常出如意微妙之香。是六十一。世尊面門常出最上殊勝之香。是六十二。世尊首相周圓妙好。如末達那亦猶天蓋。是六十三。世尊身毛紺青光凈如孔雀項。紅暉綺飾色類赤銅。是六十四。世尊法音隨眾大小不

【現代漢語翻譯】現代漢語譯本軟。是第三十九種妙相。世尊的雙眉綺麗柔美，呈現出紺青琉璃般的顏色。這是第四十種妙相。世尊的雙眉高鋌而光潤，形狀如同新月。這是第四十一種妙相。世尊的耳朵厚實寬大，修長而輪廓分明，完美成就。這是第四十二種妙相。世尊的兩耳綺麗齊平，沒有任何缺陷。這是第四十三種妙相。世尊的容貌儀態能夠讓見到的人沒有損害和污染，都生起愛戴和尊敬之心。這是第四十四種妙相。世尊的額頭寬廣圓滿，平正而形狀殊勝美妙。這是第四十五種妙相。世尊的身軀上半部分圓滿，如同獅子王一樣威嚴無比。這是第四十六種妙相。世尊的頭髮修長紺青，稠密而不變白。這是第四十七種妙相。世尊的頭髮香潔細軟，潤澤而旋轉。這是第四十八種妙相。世尊的頭髮齊整沒有紊亂，也沒有交雜。這是第四十九種妙相。世尊的頭髮堅固不斷，永遠不會脫落。這是第五十種妙相。世尊的頭髮光滑殊妙，塵垢不會沾染。這是第五十一種妙相。世尊的身軀堅固充實，超過那羅延（Narayana，印度教神祇）。這是第五十二種妙相。世尊的身體長大而端正挺直。這是第五十三種妙相。世尊的各個孔竅清凈圓好。這是第五十四種妙相。世尊的身體肢體的勢力殊勝，沒有可以與之相比的。這是第五十五種妙相。世尊的身相讓大眾樂於觀看，永遠不會感到厭足。這是第五十六種妙相。世尊的面輪修長寬廣而得當，皎潔光凈如同秋天的滿月。這是第五十七種妙相。世尊的顏貌舒展安泰，光彩顯耀，總是面帶微笑先與人交談，總是面向他人而不背對。這是第五十八種妙相。世尊的面貌光澤喜悅，遠離了皺眉、青紅等過失。這是第五十九種妙相。世尊的身體肢體清凈沒有污垢，永遠沒有臭穢。這是第六十種妙相。世尊的所有毛孔中，常常散發出如意微妙的香氣。這是第六十一種妙相。世尊的面門常常散發出最上殊勝的香氣。這是第六十二種妙相。世尊的頭頂周圓妙好，如同末達那（末達那，一種花名）一樣，也像天蓋一樣。這是第六十三種妙相。世尊的身毛紺青光凈，如同孔雀的脖頸，紅色的光輝綺麗裝飾，顏色類似赤銅。這是第六十四種妙相。世尊的法音隨著聽眾的大小而不同

【English Translation】 English version Soft. This is the thirty-ninth excellent characteristic. The Blessed One's eyebrows are beautiful and soft, exhibiting a color like dark blue lapis lazuli. This is the fortieth excellent characteristic. The Blessed One's eyebrows are high and radiant, shaped like a crescent moon. This is the forty-first excellent characteristic. The Blessed One's ears are thick, broad, long, and with fully developed lobes. This is the forty-second excellent characteristic. The Blessed One's ears are beautiful, even, and free from all defects. This is the forty-third excellent characteristic. The Blessed One's appearance and demeanor enable those who see him to be free from harm and defilement, and to generate love and respect. This is the forty-fourth excellent characteristic. The Blessed One's forehead is broad, round, full, level, and of a particularly wonderful form. This is the forty-fifth excellent characteristic. The Blessed One's upper body is perfectly rounded, like a lion king, with unparalleled majesty. This is the forty-sixth excellent characteristic. The Blessed One's hair is long, dark blue, dense, and does not turn white. This is the forty-seventh excellent characteristic. The Blessed One's hair is fragrant, fine, soft, lustrous, and spirals to the right. This is the forty-eighth excellent characteristic. The Blessed One's hair is neat, without disorder or tangling. This is the forty-ninth excellent characteristic. The Blessed One's hair is strong, unbroken, and will never fall out. This is the fiftieth excellent characteristic. The Blessed One's hair is smooth, wonderful, and dust does not adhere to it. This is the fifty-first excellent characteristic. The Blessed One's body is strong and solid, surpassing Narayana (Narayana, a Hindu deity). This is the fifty-second excellent characteristic. The Blessed One's body is tall and upright. This is the fifty-third excellent characteristic. The Blessed One's orifices are pure, round, and good. This is the fifty-fourth excellent characteristic. The Blessed One's limbs possess superior strength, with no equal. This is the fifty-fifth excellent characteristic. The Blessed One's form is pleasing to behold, and one never tires of seeing it. This is the fifty-sixth excellent characteristic. The Blessed One's face is long, broad, and well-proportioned, bright and pure like the full moon in autumn. This is the fifty-seventh excellent characteristic. The Blessed One's countenance is relaxed and radiant, always smiling and speaking first, always facing others and never turning away. This is the fifty-eighth excellent characteristic. The Blessed One's face is radiant and joyful, free from frowning, redness, or other imperfections. This is the fifty-ninth excellent characteristic. The Blessed One's limbs are pure and without blemish, and always free from foul odors. This is the sixtieth excellent characteristic. From all the Blessed One's pores constantly emanates a wish-fulfilling, subtle, and wonderful fragrance. This is the sixty-first excellent characteristic. From the Blessed One's mouth constantly emanates the most supreme and excellent fragrance. This is the sixty-second excellent characteristic. The Blessed One's head is perfectly round and wonderful, like a Madana (Madana, a type of flower), and also like a heavenly canopy. This is the sixty-third excellent characteristic. The Blessed One's body hair is dark blue, radiant, and pure, like a peacock's neck, adorned with red hues, and colored like red copper. This is the sixty-fourth excellent characteristic. The Blessed One's Dharma-voice varies according to the size of the audience

增不減。應理無差。是六十五。世尊頂相無能見者。是六十六。世尊手足指約分明莊嚴。妙好如赤銅色。是六十七。世尊行時其足去地如四指量而現印文。是六十八。世尊自持不待他衛。身無傾動亦不逶迤。是六十九。世尊威德遠震。一切噁心見喜恐怖見安。是第七十。世尊音聲不高不下。隨眾生意和悅與言。是七十一。世尊能隨諸有情類言音音樂而為說法。是七十二。世尊一音演說正法。隨有情類各令得解。是七十三。世尊說法咸依次第必有因緣。言無不善。是七十四。世尊等觀諸有情類。贊善毀惡而無愛憎。是七十五。世尊所為先觀後作軌範具足令識善凈。是七十六。世尊相好一切有情無能觀盡。是七十七。世尊頂骨堅實圓滿。是七十八。世尊顏容常少不老好巡舊處。是七十九。世尊手足及胸臆前俱有吉祥喜旋。德相文同綺畫。色類朱丹。是第八十。善現是名八十隨好。善現如來應正等覺成就如是諸相好。故身光任運能照三千大千世界無不遍滿。若作意時即能普照無量無邊無數世界。然為憐愍諸有情故攝光常照面各一尋。若縱身光即日月等所有光明皆常不現。諸有情類便不能知晝夜半月月時歲數。所作事業有不得成。佛聲任運能遍三千大千世界。若作意時即能遍滿無量無邊無數世界。然為利樂諸有情故聲隨眾量不

【現代漢語翻譯】現代漢語譯本增不減，與真理相應沒有偏差，這是第六十五種隨好。世尊頭頂的肉髻沒有人能夠見到頂端，這是第六十六種隨好。世尊的手指和腳趾的間距勻稱分明，莊嚴美好，如同赤銅的顏色，這是第六十七種隨好。世尊行走時，腳離開地面大約四指的高度，並且顯現印記，這是第六十八種隨好。世尊能夠自我保持威儀，不需要他人護衛，身體沒有傾斜晃動，也不會搖擺不定，這是第六十九種隨好。世尊的威德遠播，一切心懷惡意的人見到後心生歡喜，心懷恐懼的人見到後感到安寧，這是第七十種隨好。世尊的聲音不高不低，隨著大眾的心意，用和悅的語言與他們交談，這是第七十一種隨好。世尊能夠隨著各種有情眾生的語言和音樂來為他們說法，這是第七十二種隨好。世尊用一種聲音演說正法，讓各種有情眾生都能理解，這是第七十三種隨好。世尊說法總是依據次第，必定有其因緣，所說的話沒有不善的，這是第七十四種隨好。世尊平等地看待各種有情眾生，讚揚善良，批評邪惡，而沒有愛憎之情，這是第七十五種隨好。世尊所做的事情，總是先觀察後行動，行爲規範具足，使人能夠認識到什麼是善，什麼是清凈，這是第七十六種隨好。世尊的相好，一切有情眾生都無法完全觀盡，這是第七十七種隨好。世尊的頂骨堅硬結實，圓滿無缺，這是第七十八種隨好。世尊的容顏永遠年輕，不會衰老，美好的容貌始終如舊，這是第七十九種隨好。世尊的手足以及胸前，都有吉祥的喜旋紋，這些德相的紋路如同精美的圖畫，顏色如同硃砂，這是第八十種隨好。善現（Subhuti，佛陀的弟子），這被稱為八十種隨好。善現，如來應正等覺成就了這些相好，因此身體的光芒自然而然地能夠照耀三千大千世界，沒有不遍滿的。如果加以作意，就能夠普照無量無邊無數的世界。然而，爲了憐憫各種有情眾生，佛陀收攝光明，通常只照耀面部周圍一尋的範圍。如果縱任身光，那麼日月等所有的光明都會隱沒不現。各種有情眾生便不能知道晝夜、半月、月時、歲數，所做的事業也會因此不能成功。佛陀的聲音自然而然地能夠遍佈三千大千世界，如果加以作意，就能夠遍滿無量無邊無數的世界。然而，爲了利益和安樂各種有情眾生，佛陀的聲音隨著眾生的根器而調整，不會過大。

【English Translation】 English version Increasing not, decreasing not, corresponding to reason without difference, this is the sixty-fifth minor mark. No one can see the top of the World-Honored One's (世尊) cranial protuberance (頂相), this is the sixty-sixth minor mark. The World-Honored One's (世尊) fingers and toes are well-spaced, distinct, adorned, and beautifully like the color of red copper, this is the sixty-seventh minor mark. When the World-Honored One (世尊) walks, his feet leave the ground about four fingers' breadth and display imprinted marks, this is the sixty-eighth minor mark. The World-Honored One (世尊) can maintain himself without relying on others for protection, his body does not tilt or sway, nor does he stagger, this is the sixty-ninth minor mark. The World-Honored One's (世尊) majestic virtue resonates far and wide; all with evil intentions rejoice upon seeing him, and all who are fearful find peace, this is the seventieth minor mark. The World-Honored One's (世尊) voice is neither too high nor too low; he speaks to the assembly with gentle and pleasing words according to their intentions, this is the seventy-first minor mark. The World-Honored One (世尊) can preach the Dharma (正法) according to the languages and music of all sentient beings, this is the seventy-second minor mark. The World-Honored One (世尊) expounds the true Dharma (正法) with one sound, enabling each sentient being to understand, this is the seventy-third minor mark. The World-Honored One's (世尊) teachings always follow a sequence and have a cause and condition; his words are invariably good, this is the seventy-fourth minor mark. The World-Honored One (世尊) regards all sentient beings equally, praising the good and criticizing the evil without love or hatred, this is the seventy-fifth minor mark. The World-Honored One (世尊) always observes before acting, his conduct is complete and exemplary, enabling others to recognize goodness and purity, this is the seventy-sixth minor mark. No sentient being can fully perceive all of the World-Honored One's (世尊) major and minor marks, this is the seventy-seventh minor mark. The World-Honored One's (世尊) skull is firm, solid, and perfectly round, this is the seventy-eighth minor mark. The World-Honored One's (世尊) countenance is always youthful and does not age; his beautiful appearance remains as before, this is the seventy-ninth minor mark. The World-Honored One (世尊) has auspicious, joyful swirls on his hands, feet, and chest; the patterns of these virtuous marks are like exquisite paintings, and their color is like vermilion, this is the eightieth minor mark. Subhuti (善現), these are called the eighty minor marks. Subhuti (善現), the Tathagata (如來), worthy and perfectly enlightened one (應正等覺) has accomplished these marks and characteristics. Therefore, the light of his body naturally illuminates the three thousand great thousand worlds (三千大千世界), without any place not being filled. If he intends, he can illuminate countless, boundless, and innumerable worlds. However, out of compassion for all sentient beings, he restrains his light and usually illuminates only a fathom around his face. If he were to release his body's light, then all the light of the sun and moon would disappear. Sentient beings would not be able to know day and night, half-months, months, seasons, or years, and their undertakings would not be successful. The Buddha's (佛) voice naturally pervades the three thousand great thousand worlds (三千大千世界), and if he intends, it can fill countless, boundless, and innumerable worlds. However, for the benefit and happiness of all sentient beings, the Buddha's (佛) voice is adjusted to the capacity of the assembly and is not too loud.

減不增。善現如是功德勝利我先菩薩位修行般若波羅蜜多時已能成辦。故今相好圓滿莊嚴。一切有情見者歡喜皆獲殊勝利益安樂如是。善現菩薩摩訶薩行深般若波羅蜜多時能以財法二種佈施攝諸有情。是為甚奇希有之法。三十二相由行五修。一發心二長時三無間四殷重五無餘之所感得。如瑜伽論三十七說。故一一相有五百億光。八十隨好中由行八萬四千教行。逗八萬四千根病。因之所感。故一一好艷出八萬四千光明雲。艷者美義。非是焰義。云者出生蔭覆之義。三百五十法皆行六度。合二千一百。除貪嗔癡及等分。行由此覆成八十。四百又各能除四大六塵所生過失。故總合成八萬四千。

與諸天子各坐華座晝夜六時常說不退轉地法輪之行。

贊曰。第六說法利益。于中有三。一陳所說。二明利益。三顯常業。此初也。各坐花座表菩薩眾並出生死之淤泥故。晝三夜三名為六時。佛住六時恒起六神通恒說六度行。拔六趣生破六隨眠超六塵故。

𨒬一時中成就五百億天子令不退于阿耨多羅三藐三菩提。

贊曰。此明利益。成五百萬億天者。令生五根具足五力。當圓五眼超五道故。

如是處兜率陀天晝夜恒說此不退轉法輪度諸天子。

贊曰。顯佛常業。彼恒光明都無暗。夕以起睡相。得

【現代漢語翻譯】現代漢語譯本：減少還是增加？善現（Subhuti，佛陀的弟子名），像這樣的功德勝利，我在菩薩位修行般若波羅蜜多（Prajnaparamita，智慧到彼岸）時就已經能夠成就。所以現在相好圓滿莊嚴。一切有情（sentient beings，有感覺的生命）見到的人都歡喜，都能獲得殊勝的利益安樂，就像這樣。善現，菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）行深般若波羅蜜多時，能夠以財佈施和法佈施兩種方式來攝受有情。這是非常稀有奇特之法。三十二相（32 major marks，佛的三十二種主要特徵）是由修行五種因素而感得的：一是發心，二是長時間，三是無間斷，四是殷重，五是無餘。正如《瑜伽師地論》（Yogacarabhumi-sastra，瑜伽行論）第三十七卷所說。所以每一個相都有五百億光。八十隨好（80 minor marks，佛的八十種較小特徵）中，由修行八萬四千種教行，對應八萬四千種根器和病癥的因緣所感得。所以每一個好都艷麗地發出八萬四千光明雲。『艷』是美好的意思，不是火焰的意思。『云』是出生和廕庇的意思。三百五十法都修行六度（Six Perfections，六種波羅蜜），合起來是二千一百。去除貪嗔癡以及等分（煩惱），修行由此又成就八十。四百又各自能夠去除四大和六塵所生的過失。所以總共合成為八萬四千。與諸天子各自坐在華麗的座位上，晝夜六時常常宣說不退轉地法輪之行。讚頌說：第六是說法利益。其中有三點：一是陳述所說內容，二是闡明利益，三是彰顯常業。這是第一點。各自坐在花座上，象徵菩薩眾從生死淤泥中出生。晝三時夜三時稱為六時。佛住在六時中，恒常生起六神通，恒常宣說六度之行，拔除六趣眾生，破除六隨眠，超越六塵。於一時之中成就五百億天子，使他們不退轉于阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。讚頌說：這闡明了利益。成就五百億天子，使他們生起五根，具足五力，當圓滿五眼，超越五道。像這樣在兜率陀天（Tushita Heaven，欲界天中的第四天）晝夜恒常宣說這不退轉法輪，度化諸天子。讚頌說：彰顯佛的常業。那裡的光明恒常存在，沒有黑暗。傍晚時分，佛才示現睡眠的姿態，得以...

【English Translation】 English version: Decrease or increase? Subhuti (one of the Buddha's disciples), such merit and victory, I was able to accomplish when I was a Bodhisattva practicing Prajnaparamita (Perfection of Wisdom). Therefore, now my marks and characteristics are complete and adorned. All sentient beings (sentient beings) who see me rejoice and obtain supreme benefits and happiness, just like that. Subhuti, when a Bodhisattva-Mahasattva (Great Bodhisattva) practices profound Prajnaparamita, he can embrace sentient beings with both material giving and Dharma giving. This is a very rare and wonderful Dharma. The thirty-two major marks (32 major marks) are attained by cultivating five factors: first, aspiration; second, long duration; third, without interruption; fourth, earnestness; and fifth, without remainder. As stated in the Yogacarabhumi-sastra (Treatise on the Stages of Yoga Practice), volume thirty-seven. Therefore, each mark has five hundred billion lights. Among the eighty minor marks (80 minor marks), they are attained by cultivating eighty-four thousand teachings and practices, corresponding to the causes and conditions of eighty-four thousand faculties and illnesses. Therefore, each minor mark brilliantly emits eighty-four thousand clouds of light. 'Brilliant' means beautiful, not fiery. 'Cloud' means birth and covering. The three hundred and fifty dharmas all cultivate the Six Perfections (Six Perfections), totaling two thousand one hundred. Removing greed, hatred, delusion, and equal division (afflictions), cultivation thereby achieves eighty more. The four hundred each can remove the faults arising from the four elements and six sense objects. Therefore, they are combined into eighty-four thousand in total. Together with the devas, each sits on a magnificent seat, and day and night, during the six periods, constantly proclaims the practice of the Wheel of Dharma of Non-retrogression. The praise says: The sixth is the benefit of teaching the Dharma. There are three points: first, stating what is being said; second, clarifying the benefits; and third, highlighting the constant activity. This is the first point. Each sitting on a flower seat symbolizes the Bodhisattva assembly emerging from the mud of birth and death. Three periods during the day and three periods during the night are called the six periods. The Buddha dwells in the six periods, constantly arising with the six supernormal powers, constantly proclaiming the practice of the Six Perfections, uprooting beings from the six realms, breaking the six latent tendencies, and transcending the six sense objects. In one period, he accomplishes five hundred billion devas, causing them not to regress from Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). The praise says: This clarifies the benefits. Accomplishing five hundred billion devas causes them to generate the five roots, possess the five powers, perfect the five eyes, and transcend the five paths. In this way, in Tushita Heaven (Tushita Heaven), day and night, he constantly proclaims this Wheel of Dharma of Non-retrogression, liberating the devas. The praise says: It highlights the Buddha's constant activity. The light there is constant, with no darkness. Only in the evening does the Buddha manifest the appearance of sleep, in order to...

其夜名。佛即不然。常度天子。

閻浮提歲數五十六億萬歲爾乃下生於閻浮提如彌勒下生經說。

贊曰。第三明下生時節。即住彼天之壽量也。梵云瞻部。此樹名也。言閻浮提訛耳。此洲從樹為名。四洲所由如余處辨。此間四百歲當彼天中一日一夜。類彼三十日為一月十二月為一年。彼天壽四千歲。慈氏窮彼天壽而方下生。不中夭。故此經云當閻浮提五十六億萬歲者。依瑜伽論第四及立世經毗婆沙等計。此間四百歲為彼一日。此四千歲為彼十日。此間四萬歲為彼百日。彼天一年當此一十四萬四千歲。彼天十年當此一百四十四萬歲。彼天百年當此一百四十四億歲。彼天千年當此一千四百四十億歲。彼天四千歲當此五千七百六十億歲。即與經文不同。今以理推。初以人間四百年為彼一日一夜。復若數以一百而為一類。數計即相當。一當百故人間四十歲為彼十日。人間四百歲為彼百日。人間一千四百四十歲為彼一年。人間一萬四千四百歲為彼十年。人間一億四萬四千歲為彼百年。人間十四億四萬歲為彼千年。彼四千年當人間五十七億六萬歲西方有三億數。一十萬為億。二百萬為億。三千萬為億。以理推排。以千萬為一億。計之即相當矣。是故於經億字之上應加七字。其前六字應萬上安。只恐梵本誦有參差過。譯

【現代漢語翻譯】現代漢語譯本：那夜的名字。佛陀卻不是這樣，（佛陀）經常度化兜率天（Tusita Heaven）的天子。

閻浮提（Jambudvipa，南贍部洲）的歲數是五十六億萬歲，然後彌勒（Maitreya）才下生到閻浮提，正如《彌勒下生經》所說。

贊曰：第三段說明（彌勒）下生的時節，也就是住在兜率天的壽命長短。梵語『瞻部』（Jambu）是樹的名字。說『閻浮提』是訛傳。這個洲以樹為名。四大洲的由來如同其他地方所辨析的。這裡（人間）的四百年相當於兜率天的一日一夜。類似於那裡（兜率天）的三十日為一月，十二月為一年。那裡的天壽是四千歲。慈氏菩薩（Maitreya）窮盡那裡的天壽才下生，不會中途夭折。所以這部經說當閻浮提五十六億萬歲時（下生），是依據《瑜伽師地論》第四卷以及《立世經》、《毗婆沙論》等計算。這裡（人間）的四百年是那裡（兜率天）的一日。這裡的四千歲是那裡的十日。這裡（人間）的四萬歲是那裡的百日。那裡（兜率天）的一年相當於這裡（人間）的一十四萬四千歲。那裡（兜率天）的十年相當於這裡（人間）的一百四十四萬歲。那裡（兜率天）的百年相當於這裡（人間）的一百四十四億歲。那裡（兜率天）的千年相當於這裡（人間）的一千四百四十億歲。那裡（兜率天）的四千年相當於這裡（人間）的五千七百六十億歲。這與經文不同。現在用道理來推算。最初以人間四百年為那裡的一日一夜。如果再以一百為一個單位來計算，那麼數字就相當了。一相當於百，所以人間四十年是那裡的十日。人間四百年是那裡的百日。人間一千四百四十年是那裡的一年。人間一萬四千四百年是那裡的十年。人間一億四萬四千歲是那裡的百年。人間十四億四萬歲是那裡的千年。那裡（兜率天）的四千年相當於人間五十七億六萬歲。西方有三種『億』的演算法：一，十萬為億；二，二百萬為億；三，千萬為億。用道理來推算，以千萬為一億來計算就相當了。因此，在經文的『億』字之上應該加上七個字，在前面的六個字應該安在『萬』字之上。只是恐怕梵文字的誦讀有錯漏，翻譯也有問題。

【English Translation】 English version: That night's name. The Buddha is not like that; (the Buddha) constantly delivers the sons of Tusita Heaven (Tusita Heaven).

The age of Jambudvipa (Jambudvipa, the Southern Continent) is fifty-six billion years, and then Maitreya (Maitreya) will descend to Jambudvipa, as stated in the 'Maitreya's Descent Sutra'.

Commentary: The third section explains the time of (Maitreya's) descent, which is the length of life residing in Tusita Heaven. The Sanskrit word 'Jambu' is the name of a tree. Saying 'Jambudvipa' is a corruption. This continent is named after the tree. The origin of the four continents is as analyzed elsewhere. Here (in the human realm), four hundred years is equivalent to one day and night in Tusita Heaven. Similar to there (Tusita Heaven), thirty days are a month, and twelve months are a year. The lifespan there is four thousand years. Bodhisattva Maitreya exhausts the lifespan there before descending, without dying prematurely. Therefore, this sutra says that when Jambudvipa is fifty-six billion years old (he will descend), which is based on the calculations in the fourth volume of the 'Yogacarabhumi-sastra', as well as the 'Lokaprajnapti-sastra', 'Vibhasa', etc. Here (in the human realm), four hundred years is one day there (in Tusita Heaven). Here, four thousand years is ten days there. Here (in the human realm), forty thousand years is one hundred days there. One year there (in Tusita Heaven) is equivalent to one hundred forty-four thousand years here (in the human realm). Ten years there (in Tusita Heaven) is equivalent to one million four hundred forty thousand years here (in the human realm). One hundred years there (in Tusita Heaven) is equivalent to one hundred forty-four billion years here (in the human realm). One thousand years there (in Tusita Heaven) is equivalent to one trillion four hundred forty billion years here (in the human realm). Four thousand years there (in Tusita Heaven) is equivalent to five trillion seven hundred sixty billion years here (in the human realm). This is different from the sutra. Now, let's calculate using reason. Initially, four hundred human years are one day and night there. If we then calculate with one hundred as a unit, then the numbers are equivalent. One is equivalent to one hundred, so forty human years are ten days there. Four hundred human years are one hundred days there. One thousand four hundred forty human years are one year there. Fourteen thousand four hundred human years are ten years there. One hundred four million four thousand human years are one hundred years there. One billion four hundred four million years are one thousand years there. Four thousand years there (in Tusita Heaven) is equivalent to five billion seventy-six million years in the human realm. In the West, there are three ways to calculate 'billion': one, one hundred thousand is a billion; two, two million is a billion; three, ten million is a billion. Calculating with reason, calculating with ten million as one billion is equivalent. Therefore, seven characters should be added above the word 'billion' in the sutra, and the preceding six characters should be placed above the word 'ten thousand'. It is only feared that there are errors in the recitation of the Sanskrit text, and there are also problems with the translation.

家自成謬。若不爾便少一億五萬歲。理定應爾。智者應知。然此歲數四文不同。賢劫定意經云。彌勒五億七千六萬歲當下作佛。其五億者即五十億。前以千萬為一億成五十億。此以萬萬為一億。故成五億。七十萬者即七億也。十萬為一億故六萬數同。更不勞釋。唯此一經增減雖殊。與論算同。自余皆別。雙卷泥洹經云。一億四千歲。全不相當。此經及一切智光明仙人慈心經云。五十六億萬歲。如前已正。菩薩處胎經及賢愚經云。五十六億七千萬歲。其六字應云七。其七字應云六。其千萬者以百萬為一億以算之。六千萬者六十億也。義不相違。如是推尋。雖乖古疏尋文究理亦應無謬。菩薩在天壽量曾無中夭生在人間。大成佛經說。壽六萬歲天盡其年人間長者時宜現。故不同釋迦大盡其年人間早滅眾生厭故化緣畢故。處胎經說。彌勒人間壽八萬四千歲。若依彼說。不須和會。如下生經陳下生事。天利既畢人機復熟。故乃下生。

佛告優波離是名彌勒菩薩于閻浮提沒生兜率陀天因緣。

贊曰。第四大段總結上說。因緣者相狀所由為利益故終說上生。皆有所由名因緣故。

佛滅度后我諸弟子若有精勤修諸功德威儀不缺掃塔塗地以眾名香妙華供養行眾三昧深入正受讀誦經典。

贊曰。明內果中自下第三

勸生於彼。于中有三。初勸生彼行。次眾發希愿。后結成正觀。初文有五。一弟子修六事法往生。二八部聞名敬喜往生。三二眾犯戒悔凈往生。四歸依不退當得度脫。五四部弟子愿往生者修十善行念名恭敬等滅罪多少。雖有五段分之為三。初三段明三品往生。次一段明作歸依總勸歸生證得善利。后一段示歸生者滅罪多少。初之三段明三品生中分三。初一段上品行生。次一段中品行生。后一段下品行生。初中有六。一示其六法。二教其回愿。三明正往生。四諸天贊勸。五生彼利益。六總結成上。此初文也。六事法者。一精勤修福敬恩悲田中所作業等。二威儀不缺堅守諸戒行自住軌則等。三拂塔塗地修飾道場正理制多等。四香花供養四事什物隨給濟等。五凡夫行三昧聞思等定。聖人入正受。隨所得禪或凡三昧非六行定。六行定者必上生。故深住聞思亦名三昧。六讀誦經典演說修習十法行等。且舉偏勝易行。上首有此六事。其中一一具攝眾業。若具修六或能修五上上品生。若修三四上中品生。若修一二上下品生。

如是等人應當至心雖不斷結如得六通。

贊曰。第二教回愿。文勢有二。初嘆業勝。雖諸凡夫不斷結使異於聖者。若修六事神用廣大必定往生。如得六通聖者無異。

應當繫念唸佛形像稱彌勒名

【現代漢語翻譯】現代漢語譯本勸人往生到西方極樂世界，其中有三個方面：首先是勸人修行往生的方法，其次是大眾發起希愿，最後是總結成就正確的觀念。首先，勸生彼行部分有五點：一是弟子修習六事法往生，二是天龍八部聞名敬喜往生，三是二眾（比丘、比丘尼）犯戒懺悔清凈往生，四是皈依不退當得度脫，五是四部弟子（比丘、比丘尼、優婆塞、優婆夷）愿往生者修十善行、唸佛名號、恭敬等等，以此來滅除罪業的多少。雖然有五個段落，但可以分為三部分：前三段說明三品往生，中間一段說明作皈依總勸歸生證得善利，后一段說明歸生者滅罪的多少。最初的三段說明三品往生中又分三類：第一段是上品行生，第二段是中品行生，第三段是下品行生。第一段（上品行生）中又有六點：一是展示六種方法，二是教導如何迴向發願，三是說明真正往生的情形，四是諸天讚歎勸勉，五是往生彼土的利益，六是總結成就上品往生。這是第一部分的內容。六事法指的是：一、精勤修福，在敬田（佛）、恩田（父母）、悲田（貧苦眾生）中所作的功德等等；二、威儀不缺，堅守各種戒律，行為舉止符合規範等等；三、拂拭佛塔，塗飾地面，修飾道場，以正理建造佛塔等等；四、用香花供養，以及四事供養（飲食、衣服、臥具、醫藥），隨力給予資助等等；五、凡夫修行三昧，聽聞思惟等等禪定。聖人則進入正受。隨其所證得的禪定，或許是凡夫的三昧，並非六行定。六行定必定能上品往生，所以深入地聽聞思惟也稱為三昧。六、讀誦經典，演說修習十法行等等。這裡只是列舉了偏重殊勝且容易修行的法門，以上品往生為首要目標，具備這六件事，其中每一件都包含著眾多的善業。如果能具足修習六事，或者能修習五事，就能上上品往生；如果修習三四事，就能上中品往生；如果修習一二事，就能上下品往生。像這樣的人應當至誠懇切，雖然沒有斷除煩惱結使，卻能像獲得六神通一樣。讚歎說：第二是教導迴向發願。文勢上有兩個方面：首先是讚歎業力的殊勝。雖然這些凡夫沒有斷除煩惱結使，不同於聖者，但如果修習這六件事，其神妙作用廣大，必定能夠往生，與獲得六神通的聖者沒有差別。應當一心專注于憶念佛的形像，稱念彌勒（Maitreya）菩薩的名號。

【English Translation】 English version Encouraging rebirth in the Pure Land. There are three aspects to this: first, encouraging the practice of rebirth; second, the assembly generating aspirations; and third, concluding with the establishment of correct views. Initially, the section on encouraging rebirth practices has five points: first, disciples practicing the six practices for rebirth; second, the eight classes of beings (Devas, Nagas, etc.) hearing the name with reverence and joy, leading to rebirth; third, the two assemblies (bhikshus and bhikshunis) repenting and purifying their transgressions for rebirth; fourth, taking refuge without regression, ensuring liberation; and fifth, the fourfold assembly (bhikshus, bhikshunis, upasakas, upasikas) who aspire to rebirth, cultivating the ten wholesome actions, reciting the name, showing reverence, etc., to eliminate varying degrees of karmic offenses. Although there are five sections, they can be divided into three parts: the first three sections explain the three grades of rebirth; the middle section explains taking refuge, generally encouraging rebirth and attaining beneficial results; and the last section explains the amount of karmic offenses eliminated by those who seek rebirth. The initial three sections, explaining the three grades of rebirth, are further divided into three categories: the first section is on superior-grade rebirth practices, the second section is on middle-grade rebirth practices, and the third section is on lower-grade rebirth practices. The first section (superior-grade rebirth practices) has six points: first, demonstrating the six practices; second, teaching how to dedicate merit and make vows; third, explaining the true circumstances of rebirth; fourth, the devas praising and encouraging; fifth, the benefits of being reborn in that land; and sixth, concluding with the accomplishment of superior-grade rebirth. This is the content of the first part. The six practices refer to: first, diligently cultivating blessings, performing meritorious deeds in fields of reverence (Buddha), gratitude (parents), and compassion (suffering beings), etc.; second, maintaining impeccable conduct, firmly upholding various precepts, and behaving according to established norms, etc.; third, sweeping stupas, painting the ground, decorating the monasteries, and constructing stupas with proper principles, etc.; fourth, making offerings of incense and flowers, as well as the four requisites (food, clothing, bedding, medicine), providing assistance according to one's ability, etc.; fifth, ordinary beings practicing samadhi, listening, contemplating, etc., on meditation. Sages enter into right reception. Depending on the dhyana attained, it may be an ordinary person's samadhi, not the six practices of fixed concentration. The six practices of fixed concentration will certainly lead to superior rebirth, so deeply dwelling in listening and contemplating is also called samadhi. Sixth, reciting scriptures, expounding, cultivating, and practicing the ten dharma practices, etc. Here, only the particularly excellent and easy-to-practice methods are listed, with superior rebirth as the primary goal, possessing these six things, each of which encompasses numerous virtuous deeds. If one can fully cultivate the six practices, or cultivate five, one can achieve upper-upper grade rebirth; if one cultivates three or four, one can achieve upper-middle grade rebirth; if one cultivates one or two, one can achieve upper-lower grade rebirth. Such individuals should be sincere and earnest, and although they have not severed the bonds of affliction, they can be like those who have attained the six supernormal powers. The praise says: Second is teaching how to dedicate merit and make vows. There are two aspects to the text: first, praising the superiority of karmic power. Although these ordinary beings have not severed the bonds of affliction, unlike sages, if they cultivate these six things, their wondrous effects will be vast, and they will certainly be reborn, no different from sages who have attained the six supernormal powers. One should wholeheartedly focus on recollecting the image of the Buddha and reciting the name of Maitreya (Maitreya) Bodhisattva.

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贊曰。次明稱念。雖復修行。仍須正念心想形容口恒稱念。

如是等輩若一念頃受八戒齋修諸凈業發弘誓願。

贊曰。后明回愿。如上所說行六事輩極少但能於一念頃至心不犯。持八戒齋隨修凈業。發願資助迴向定生。言一念者非余時犯。唯一念持戒。初唯發願一念持故。何況多時。

命終之後譬如壯士屈申臂頃即得往生兜率天于蓮華上結跏趺坐。

贊曰。第三明往生有二。一生時節。譬如壯士屈申臂頃。顯業決定生便速疾。二生處。所蓮花之上結跏趺坐定出生死除煩惱故。既生彼天住于梵行故。于花上結跏趺坐。

百千天子作天妓樂持天曼陀羅華摩訶曼陀羅華以散其上。

贊曰。第四諸天贊勸有三。初散花也。摩訶曼陀羅花者此云大適意花。

贊言善哉善哉善男子汝于閻浮提廣修福業來生此處。

贊曰。次讚歎也。嘆美深極重善哉。由習大因今成勝果。

此處名兜率陀天今此天主名曰彌勒汝當歸依。

贊曰。后勸歸也。處名知足。由是不耽生死。主號慈尊。故能垂矜苦厄。

應聲即禮禮已諦觀眉間白毫相光即得超越九十億劫生死之罪。

贊曰。第五生彼利益中有二。初滅罪也。無間罪劫一增一減。余處罪劫歲數為之末劫。凡

【現代漢語翻譯】現代漢語譯本：贊曰：下面闡明稱念。即使修行，仍然需要以正念之心想像佛的形象，口中恒常稱念佛的名號。

如是等等的人，如果在一念之間受持八戒齋，修習各種清凈的善業，發起廣大的誓願。

贊曰：後面闡明迴向發願。如上面所說，行持六種善行的人，即使極少，但只要能在一念之間至誠不犯戒，持守八戒齋，隨力修習清凈的善業，發願資助，迴向功德，必定能夠往生。所謂『一念』，是指其他時候可能還會犯戒，只有這一念是持戒的。最初只是發願的一念持戒，何況更多的時間呢？

命終之後，譬如壯士屈臂伸臂那麼短的時間，就能往生到兜率天（Tushita Heaven，欲界六天之一，彌勒菩薩所在之處），在蓮花上結跏趺坐。

贊曰：第三闡明往生，分為兩個方面。一是往生的時間，譬如壯士屈臂伸臂那麼短的時間，顯示業力決定，往生非常迅速。二是往生的處所，在蓮花之上結跏趺坐，必定能夠脫離生死，去除煩惱。既然往生到彼天，安住于梵行，所以在蓮花上結跏趺坐。

成百上千的天子演奏天上的音樂，手持天上的曼陀羅華（Mandala flower，天界之花）和摩訶曼陀羅華（Mahamandala flower，大曼陀羅花）散佈在其身上。

贊曰：第四是諸天讚歎勸勉，分為三個方面。首先是散花。摩訶曼陀羅華，這裡翻譯為『大適意花』。

讚歎說：『善哉！善哉！善男子，你于閻浮提（Jambudvipa，我們所居住的娑婆世界）廣修福業，才能來到這裡。』

贊曰：其次是讚歎。讚美之情非常深切，重複說『善哉』。由於過去種下廣大的善因，如今才能成就殊勝的果報。

『此處名為兜率陀天（Tushita Heaven），現在此地的天主名為彌勒（Maitreya，未來佛），你應當歸依。』

贊曰：最後是勸導歸依。此處的名稱是知足，因此不貪戀生死。天主的稱號是慈尊，所以能夠憐憫救濟眾生的苦難。

應聲立即禮拜，禮拜完畢后仔細觀察彌勒菩薩眉間的白毫相光，立即就能超越九十億劫生死之罪。

贊曰：第五是往生彼天的利益，分為兩個方面。首先是滅罪。無間地獄的罪業，一增一減。其他地方的罪業，以年歲來計算，是末劫。

【English Translation】 English version: Eulogy: Next, it explains the recitation. Even with practice, one still needs to maintain right mindfulness, visualizing the form [of the Buddha] and constantly reciting the name with the mouth.

If such beings, even for a moment, receive the eight precepts, practice various pure deeds, and make great vows.

Eulogy: Afterward, it explains the dedication of vows. As mentioned above, those who perform these six types of good deeds, even if only a little, but can sincerely refrain from transgressions for a moment, uphold the eight precepts, practice pure deeds according to their ability, make vows to support, and dedicate the merit, will surely be reborn [in Tushita Heaven]. 'A moment' refers to not transgressing at other times, but only upholding the precepts in this one moment. Initially, it is only the one moment of upholding the precepts with the vow, let alone for a longer time.

After death, as quickly as a strong man bends and stretches his arm, one can be reborn in Tushita Heaven (Tushita Heaven, one of the six heavens of the desire realm, where Maitreya Bodhisattva resides), sitting in the lotus posture on a lotus flower.

Eulogy: Third, it explains rebirth, in two aspects. First, the timing of rebirth, as quick as a strong man bends and stretches his arm, showing that the karma is decisive and rebirth is very swift. Second, the place of rebirth, sitting in the lotus posture on a lotus flower, ensuring escape from birth and death and removal of afflictions. Since one is born in that heaven and dwells in pure conduct, one sits in the lotus posture on a flower.

Hundreds of thousands of devas play heavenly music, holding heavenly Mandala flowers (Mandala flower, flower of the heavenly realm) and Maha-mandala flowers (Mahamandala flower, great Mandala flower) to scatter upon him.

Eulogy: Fourth, the devas praise and encourage, in three aspects. First, scattering flowers. Maha-mandala flower, here translated as 'great pleasing flower'.

They praise, saying: 'Excellent! Excellent! Good man, you have cultivated extensive blessings in Jambudvipa (Jambudvipa, the Saha world where we live) and have come to be born here.'

Eulogy: Second, praise. The praise is extremely profound, repeating 'Excellent'. Because of cultivating great causes in the past, one now achieves superior results.

'This place is called Tushita Heaven (Tushita Heaven), and the lord of this heaven is called Maitreya (Maitreya, the future Buddha). You should take refuge in him.'

Eulogy: Finally, encouraging refuge. The name of the place is Contentment, therefore one is not attached to birth and death. The title of the lord is Compassionate One, therefore he can have compassion and relieve the suffering of beings.

In response, one immediately bows, and after bowing, carefully observes the white hair mark between the eyebrows of Maitreya Bodhisattva, and immediately transcends the sins of ninety billion kalpas of birth and death.

Eulogy: Fifth, the benefits of being born in that heaven, in two aspects. First, the eradication of sins. The sins of the Avici Hell, increasing and decreasing. The sins of other places are calculated in years, which is the final kalpa.

夫行多庸鄙能超惡境祈彼凈方。夙運不殫生為上品。況乎靈景獨在毫光心專諦觀不超生死者也。

是時菩薩隨其宿緣為說妙法令其堅固不退轉于無上道心。

贊曰。后獲得也。隨說宿緣令憶前業識因知果自成不退。昔不退者更為堅固。隨其位次成上發心。

如是等眾生若凈諸業行六事法必定無疑當得生於兜率天上值遇彌勒。

贊曰。第六總結成上。中有四。一得生上也。三業俱凈六事齊修後生彼天。此事何惑。隨修六法少凈三業心期不退後定上生。

亦隨彌勒下閻浮提第一聞法。

贊曰。二隨下也。父子之道尚感天然。虎嘯風生此事何惑。六事滿三業圓。上品生彼者隨初會而聞法。

于未來世值遇賢劫一切諸佛。

贊曰。三值賢劫佛也。善業純備正見恒生。既具智福之資糧逢賢劫之佛。

于星宿劫亦得值遇諸佛世尊于諸佛前受菩提記。

贊曰。四值星宿劫佛也。小乘中說。初劫逢七萬五千。第二劫逢七萬六千。第三劫逢七萬七千佛。依涅槃經第六卷行四依中。初依在地前逢五恒沙佛。第二依在前六地逢六恒河沙佛。第三依在七八九地逢七恒河沙佛。第四依在第十地逢八恒河沙佛。初地菩薩得值百百億佛。二地千百億乃至十地無量無邊。故生彼者因見彌

【現代漢語翻譯】現代漢語譯本：如果行為平庸鄙陋，卻希望能超越惡劣的處境，祈求往生到清凈的佛國凈土，如果前世的善業沒有完全耗盡，也能往生到上品。更何況，如果能專注于觀想彌勒佛的靈妙景象，特別是觀想眉間白毫放出的光明，那麼專心致志地觀想，沒有不能超越生死輪迴的。

這時，菩薩會根據眾生前世的因緣，為他們宣說微妙的佛法，使他們對無上菩提道心堅定不移。

贊偈說：這是往生后獲得的利益。菩薩隨順眾生的宿世因緣說法，讓他們憶起前世的業力，明白因果關係自然成就，從而不退轉。原本就不退轉的人，會更加堅定。菩薩會根據他們的根器位次，幫助他們發起最上乘的菩提心。

像這樣的眾生，如果能夠清凈各種惡業，奉行六事之法，必定無疑能夠往生到兜率天（Tushita Heaven），值遇彌勒菩薩（Maitreya）。

贊偈說：第六段是總結上文，其中有四點。第一是得以往生。身、口、意三業清凈，同時修習六事之法，將來往生兜率天是必然的。只要修習六法，稍微清凈三業，心中期望不退轉，將來必定能上品往生。

並且跟隨彌勒菩薩下生閻浮提（Jambudvipa），在第一次法會上聽聞佛法。

贊偈說：第二是跟隨下生。父子之間的感應尚且是天然的，如同虎嘯生風一樣，這有什麼可懷疑的呢？六事修滿，三業圓凈，上品往生的人，就能跟隨彌勒菩薩在初會時聽聞佛法。

在未來世，能夠值遇賢劫（Bhadrakalpa）中的一切諸佛。

贊偈說：第三是值遇賢劫諸佛。善業純熟完備，正確的見解恒常生起。既然具備了智慧和福德的資糧，就能值遇賢劫中的諸佛。

在星宿劫（Nakshatra-kalpa）中，也能值遇諸佛世尊，在諸佛面前接受菩提的授記。

贊偈說：第四是值遇星宿劫諸佛。《小乘》中說，初劫會遇到七萬五千佛，第二劫會遇到七萬六千佛，第三劫會遇到七萬七千佛。依據《涅槃經》第六卷，奉行四依法的人，初依（初地之前）會遇到五恒河沙數的佛，第二依（前六地）會遇到六恒河沙數的佛，第三依（七、八、九地）會遇到七恒河沙數的佛，第四依（第十地）會遇到八恒河沙數的佛。初地菩薩能夠值遇百百億佛，二地菩薩能夠值遇千百億佛，乃至十地菩薩能夠值遇無量無邊的佛。所以往生兜率天的人，因為見到彌勒菩薩的緣故……

【English Translation】 English version: If one's actions are mediocre and base, yet one hopes to transcend evil realms and prays to be reborn in a pure Buddha-land, and if the good karma from previous lives has not been completely exhausted, one can still be reborn in the upper grades. Moreover, if one can focus on contemplating the spiritual form of Maitreya (Maitreya, the future Buddha), especially contemplating the light emitted from the white hair between his eyebrows, then with such dedicated contemplation, there is nothing that cannot transcend birth and death.

At this time, the Bodhisattva, according to the past karmic connections of sentient beings, will expound the wonderful Dharma for them, enabling them to firmly establish and never regress from the unsurpassed Bodhi mind.

The verse of praise says: This is the benefit obtained after rebirth. The Bodhisattva expounds the Dharma in accordance with the past karmic connections of sentient beings, allowing them to recall their past karma, understand that the cause and effect relationship naturally comes to fruition, and thus not regress. Those who were already non-regressing will become even more steadfast. The Bodhisattva will help them generate the supreme Bodhi mind according to their capacity and position.

Sentient beings like these, if they can purify all evil karma and practice the six dharmas, will undoubtedly be reborn in Tushita Heaven (Tushita Heaven), and encounter Maitreya (Maitreya).

The verse of praise says: The sixth section summarizes the above, with four points. First, it is about attaining rebirth. With the purification of body, speech, and mind, and the simultaneous practice of the six dharmas, future rebirth in Tushita Heaven is certain. As long as one practices the six dharmas, slightly purifies the three karmas, and has the unwavering aspiration in mind, one will definitely be reborn in the upper grades in the future.

And follow Maitreya down to Jambudvipa (Jambudvipa, the continent where we live), and hear the Dharma at the first Dharma assembly.

The verse of praise says: Second, it is about following down. The connection between father and son is natural, just like the wind arises when a tiger roars, what is there to doubt? Those who have fully practiced the six dharmas and perfected the three karmas, and are reborn in the upper grades, will be able to follow Maitreya and hear the Dharma at the first assembly.

In the future, they will encounter all the Buddhas of the Bhadrakalpa (Bhadrakalpa, the current fortunate eon).

The verse of praise says: Third, it is about encountering the Buddhas of the Bhadrakalpa. Good karma is pure and complete, and correct views constantly arise. Since one possesses the resources of wisdom and merit, one will encounter the Buddhas of the Bhadrakalpa.

In the Nakshatra-kalpa (Nakshatra-kalpa), they will also encounter all the Buddhas, the World Honored Ones, and receive the prediction of Bodhi in front of the Buddhas.

The verse of praise says: Fourth, it is about encountering the Buddhas of the Nakshatra-kalpa. In the Hinayana (Hinayana) it is said that in the first kalpa one will encounter 75,000 Buddhas, in the second kalpa one will encounter 76,000 Buddhas, and in the third kalpa one will encounter 77,000 Buddhas. According to the sixth volume of the Nirvana Sutra (Nirvana Sutra), those who practice the four reliances will encounter five Ganges sands of Buddhas in the first reliance (before the first Bhumi), six Ganges sands of Buddhas in the second reliance (the first six Bhumis), seven Ganges sands of Buddhas in the third reliance (the seventh, eighth, and ninth Bhumis), and eight Ganges sands of Buddhas in the fourth reliance (the tenth Bhumi). A Bodhisattva of the first Bhumi can encounter hundreds of billions of Buddhas, a Bodhisattva of the second Bhumi can encounter thousands of billions, and so on, until a Bodhisattva of the tenth Bhumi can encounter countless Buddhas. Therefore, those who are reborn in Tushita Heaven, because of seeing Maitreya...

勒得逢星宿劫千佛。此何疑也。受菩提記者。此句通上。賢劫諸佛亦為受記。受記有六。如菩薩地說。

佛告優波離佛滅度后比丘比丘尼優婆塞優婆夷天龍夜叉乾闥婆阿修羅迦樓羅緊那羅摩睺羅伽等是諸大眾若有得聞彌勒菩薩摩訶薩名者聞已歡喜恭敬禮拜此人命終如彈指頃即得往生如前無異。

贊曰。此第二段八部聞名敬喜往生。即是第二中品生也。于中有二。初明敬喜發願往生。后明不願生聞名亦利益。此即初也。四眾八部先不犯戒亦不造惡。罪輕微者聞名心喜語發恭敬身禮拜者。由因勝劣當果雖殊。天贊罪除不退值佛。與前無異。具三業者中上品生。唯具二業中中品生。若唯一業中下品生。

但得聞是彌勒名者命終亦不墮黑闇處邊地邪見諸惡律儀。

贊曰。此明不願生聞名亦利益。有二。初無惡後有善。無惡有四。一不墮暗處。若處黑暗名暗處。即諸地獄及二界中間若黑果處名暗處。即三惡趣二界中間生無佛法處也。二不墮邊地。不墮之言貫下三句。若處邊名邊。即諸邊境遠賢良處。若行邊名邊。即攝處邊及蔑戾車達絮等處。前不墮三塗。此不墮八難。三不墮邪見。若別邪見唯斷善根類若不正名邪見惡見。皆是四不墮諸惡律儀。惡者不善。律者法。儀者式。即不律儀。對法第八不律儀有

【現代漢語翻譯】現代漢語譯本：關於勒得逢星宿劫千佛（將在星宿劫中成佛的千位佛陀）的說法，這有什麼可懷疑的呢？（這些佛陀）都將接受菩提記（成佛的預言）。這句話與上文相通。賢劫（現在這個時代）的諸佛也將接受（成佛的）授記。授記有六種，正如《菩薩地持經》中所說。

佛告訴優波離（佛陀的弟子）：『佛滅度后，比丘（出家男眾）、比丘尼（出家女眾）、優婆塞（在家男眾）、優婆夷（在家女眾），以及天（天神）、龍（龍族）、夜叉（夜叉神）、乾闥婆（香神）、阿修羅（阿修羅）、迦樓羅（金翅鳥）、緊那羅（歌神）、摩睺羅伽（大蟒神）等這些大眾，如果有人聽聞彌勒菩薩摩訶薩（彌勒大菩薩）的名號，聽聞後心生歡喜，恭敬禮拜，此人命終后，如同彈指間，就能往生（到凈土），與之前所說的情況沒有差別。』

贊曰：這段第二段講述八部眾聽聞（彌勒菩薩）名號，心生敬喜而往生（凈土），這屬於第二中品往生。其中包含兩層含義：首先是表明敬喜發願往生，其次是表明即使不發願往生，聽聞（彌勒菩薩）名號也有利益。這裡講的是第一層含義。四眾（比丘、比丘尼、優婆塞、優婆夷）和八部眾，如果先前沒有犯戒，也沒有作惡，罪業輕微，聽聞（彌勒菩薩）名號後心生歡喜，口中稱頌，恭敬禮拜，由於（往生）的因緣有殊勝和低劣之分，所以得到的果報也會不同。天神讚歎（他們）罪業消除，不會退轉，能夠值遇佛陀，與之前所說的情況沒有差別。具備身、口、意三業（的功德）者，屬於中上品往生；只具備兩種功德者，屬於中中品往生；如果只有一種功德，則屬於中下品往生。

只要聽聞彌勒（菩薩）的名號，命終后也不會墮入黑暗之處、邊地、邪見以及各種惡劣的戒律之中。

贊曰：這段說明即使不發願往生，聽聞（彌勒菩薩）名號也有利益。分為兩個方面：首先是沒有惡報，然後是有善報。沒有惡報有四種：一是不墮入暗處。所謂『暗處』，指的是地獄以及二界（欲界和色界）中間，或者說是黑業果報之處，即三惡趣（地獄、餓鬼、畜生）和二界中間，生於沒有佛法的地方。二是不墮入邊地。『不墮』二字貫穿下面的三句話。所謂『邊』，指的是邊境，遠離賢良之處；所謂『行邊』，指的是攝處邊以及蔑戾車達絮等處。前面說的是不墮入三塗（地獄、餓鬼、畜生），這裡說的是不墮入八難（沒有機會修行佛法的八種困境）。三是不墮入邪見。如果說是特殊的邪見，指的是斷絕善根的那一類；如果說是不正的見解，錯誤的見解，都屬於邪見。四是不墮入各種惡劣的戒律。『惡』指的是不善，『律』指的是法，『儀』指的是形式，即不合乎戒律的儀軌。《對法論》第八卷中，對不律儀有……

【English Translation】 English version: Regarding the statement about the thousand Buddhas of the Le de Feng Constellation Kalpa (the thousand Buddhas who will attain Buddhahood in the Constellation Kalpa), what is there to doubt? (These Buddhas) will all receive Bodhi predictions (predictions of attaining Buddhahood). This sentence connects to the previous text. The Buddhas of the Bhadrakalpa (the present era) will also receive predictions (of attaining Buddhahood). There are six types of predictions, as stated in the 'Bodhisattvabhumi Sutra'.

The Buddha told Upali (a disciple of the Buddha): 'After the Buddha's Parinirvana, if bhikshus (ordained monks), bhikshunis (ordained nuns), upasakas (laymen), upasikas (laywomen), as well as devas (gods), nagas (dragons), yakshas (yaksha spirits), gandharvas (celestial musicians), asuras (asuras), garudas (garudas), kinnaras (kinnaras), mahoragas (mahoragas), and other such beings, hear the name of Maitreya Bodhisattva Mahasattva (the great Bodhisattva Maitreya), and upon hearing it, rejoice, respectfully venerate, and bow, upon the death of this person, in the time it takes to snap one's fingers, they will be reborn (in a Pure Land), without any difference from what was previously said.'

Commentary: This second section discusses the eight classes of beings who, upon hearing (Maitreya Bodhisattva's) name and generating joy and respect, are reborn (in a Pure Land), which belongs to the middle grade of rebirth. It contains two layers of meaning: first, it indicates rebirth through generating joy, respect, and vows; second, it indicates that even without making vows for rebirth, hearing (Maitreya Bodhisattva's) name is beneficial. Here, it speaks of the first layer of meaning. The four assemblies (bhikshus, bhikshunis, upasakas, upasikas) and the eight classes of beings, if they have not previously violated precepts or committed evil deeds, and their sins are minor, upon hearing (Maitreya Bodhisattva's) name, generate joy in their hearts, utter praises, and respectfully bow, due to the differences between superior and inferior causes (of rebirth), the resulting fruits will also be different. The gods praise (them) for eliminating their sins, not regressing, and being able to encounter the Buddha, without any difference from what was previously said. Those who possess the merits of the three karmas of body, speech, and mind belong to the upper grade of rebirth; those who possess only two types of merit belong to the middle grade of rebirth; if they only have one type of merit, then they belong to the lower grade of rebirth.

As long as one hears the name of Maitreya (Bodhisattva), after death, they will not fall into dark places, border regions, wrong views, or various evil precepts.

Commentary: This explains that even without making vows for rebirth, hearing (Maitreya Bodhisattva's) name is beneficial. It is divided into two aspects: first, there is no evil retribution, and then there is good retribution. There are four types of no evil retribution: first, not falling into dark places. The so-called 'dark places' refer to hells and the intermediate realms between the two realms (the Desire Realm and the Form Realm), or places of black karmic retribution, namely the three evil realms (hell, hungry ghosts, animals) and the intermediate realms between the two realms, being born in places without the Buddha's teachings. Second, not falling into border regions. The words 'not falling' run through the following three sentences. The so-called 'border' refers to border regions, places far from the virtuous; the so-called 'border of conduct' refers to the borders of the Sangha and places like Mleccha-Taksasila. The previous statement was about not falling into the three evil paths (hell, hungry ghosts, animals), and this statement is about not falling into the eight difficulties (eight unfavorable conditions for practicing the Buddha's teachings). Third, not falling into wrong views. If it is said to be a special wrong view, it refers to the type that cuts off the roots of goodness; if it is said to be incorrect views, wrong views, they all belong to wrong views. Fourth, not falling into various evil precepts. 'Evil' refers to unwholesome, 'precept' refers to law, 'form' refers to style, that is, rituals that do not conform to the precepts. In the eighth volume of the 'Abhidharma', there is a discussion of non-precepts...

十四或十五。謂屠羊．養雞．養豬．捕鳥．捕魚．獵鹿．置兔．劫盜．魁膾．害牛．縛象．立壇咒龍．守獄．讒構好為損等。涅槃經中說有十六。牛羊豬雞為利故養。肥已轉賣。即以為四。為利故買已屠殺。復以為四。並前為八。捕魚捕鳥獵師劫盜魁膾兩舌獄卒咒龍復以為八。合前十六。瑜伽第九說有十二。加對法一少對法三。雜心說十二。謂屠羊養豬養雞捕鳥捕魚獵師作賊魁膾守獄咒龍屠犬伺獵。總有十二。四文不同者。涅槃獵師即攝獵鹿兔兔縛像三種。對法據多分且說三種。涅槃意通捉雉之屬。對法樂損涅槃中無。對法寬故。涅槃初八開差別故。即對法四俱彼生。故對法讒構即是兩舌名異義同。故雜心小宗俱說重者名非律儀。餘者輕故。此惡律儀亦攝一切犯戒惡行。其墮邪見及惡律儀有佛無佛中方邊方皆具有之。若聞彌勒名皆定不墮。三業歸依深心歡喜。四等宿願威力加故。

恒生正見恒生正見眷屬成就不謗三寶。

贊曰。此明有善有三。一恒生正見。翻前邪見。二眷屬成就。翻前不作諸惡律儀。諸惡律儀者惡眷屬故。三不謗三寶。翻前不墮闇處。不生邊地恒逢三寶生信向。故不但中品無四惡有三善。上下品生隨應亦有。欲明聞名者改八部之異形受四生之勝體。偏於中品而獨明之。

佛告優波

【現代漢語翻譯】現代漢語譯本十四或十五種。包括屠宰牛羊、飼養雞、飼養豬、捕捉鳥類、捕捉魚類、獵鹿、設定陷阱捕捉兔子、搶劫盜竊、擔任劊子手、殘害牛、捆綁大象、設立祭壇詛咒龍、擔任獄卒、以及通過讒言構陷他人以造成損害等行為。《涅槃經》中說有十六種。爲了利益而飼養牛羊豬雞，養肥後轉賣，這算作四種。爲了利益而購買並屠殺，又算作四種，加上前面的共八種。捕捉魚、捕捉鳥、獵師、劫盜、劊子手、兩舌（挑撥離間）、獄卒、詛咒龍，又算作八種，合計前面的共十六種。《瑜伽師地論》第九卷說有十二種，加上《對法論》中的一種（少對法）和三種（對法）。《雜心論》說有十二種，包括屠宰牛羊、飼養豬、飼養雞、捕捉鳥類、捕捉魚類、獵師、作賊、劊子手、擔任獄卒、詛咒龍、屠宰犬、伺機打獵，總共有十二種。這四種說法不同之處在於，《涅槃經》中的獵師包含了獵鹿、獵兔和捆綁大象這三種。《對法論》根據多數情況且只說了三種。《涅槃經》的意思是包括捕捉雉雞等。《對法論》中有樂於損害他人，而《涅槃經》中沒有，這是因為《對法論》範圍更寬泛。《涅槃經》最初的八種是分開說明的，因此《對法論》中的四種都與此相關。《對法論》中的讒言構陷就是兩舌，只是名稱不同，意義相同。《雜心論》和小宗都認為重的才稱為非律儀，其餘的則輕微。這種惡律儀也包括一切犯戒的惡行。墮入邪見和惡律儀的情況，無論有佛無佛，在四方邊地都存在。如果聽聞彌勒（Maitreya，未來佛）的名號，就一定不會墮落，因為身口意三業歸依，內心深處充滿歡喜，以及四無量心（慈、悲、喜、舍）的宿願威力加持的緣故。恒常生起正見，恒常生起正見的眷屬，成就而不誹謗三寶（佛、法、僧）。贊曰：這說明有三種善。一是恒常生起正見，對應前面的邪見。二是眷屬成就，對應前面不作諸惡律儀，因為諸惡律儀會導致惡眷屬。三是不誹謗三寶，對應前面不墮入黑暗之處，不生於邊地，恒常遇到三寶而生起信心和嚮往。因此，不僅僅是中品沒有四種惡，而且有三種善，上下品往生也隨之相應地具有。想要說明聽聞彌勒名號的人，能夠改變八部（天龍八部）的異形，獲得四生（胎、卵、濕、化）的殊勝身體，所以特別在中品中單獨說明。佛告優波（Upali，佛陀十大弟子之一）

【English Translation】 English version Fourteen or fifteen types. These include slaughtering sheep, raising chickens, raising pigs, catching birds, catching fish, hunting deer, setting traps for rabbits, robbery and theft, serving as an executioner, harming cattle, binding elephants, setting up altars to curse dragons, serving as a prison guard, and causing harm by slandering others. The Nirvana Sutra says there are sixteen types. Raising cattle, sheep, pigs, and chickens for profit, fattening them and reselling them, counts as four types. Buying and slaughtering them for profit counts as another four types, making a total of eight. Catching fish, catching birds, hunters, robbers, executioners, double-tongued (sowing discord), prison guards, and cursing dragons count as another eight types, totaling sixteen. The ninth volume of the Yogacarabhumi-sastra says there are twelve types, plus one from the Abhidharma (minor counterpart) and three (counterparts). The Samuccaya-hrdaya says there are twelve types, including slaughtering sheep, raising pigs, raising chickens, catching birds, catching fish, hunters, thieves, executioners, serving as prison guards, cursing dragons, slaughtering dogs, and lying in wait for hunting, totaling twelve. The differences in these four statements are that the hunter in the Nirvana Sutra includes hunting deer, hunting rabbits, and binding elephants. The Abhidharma speaks of only three types based on the majority of cases. The Nirvana Sutra means to include catching pheasants, etc. The Abhidharma includes delighting in harming others, which is not in the Nirvana Sutra, because the Abhidharma has a broader scope. The initial eight types in the Nirvana Sutra are explained separately, so the four types in the Abhidharma are all related to this. The slander and framing in the Abhidharma is the same as double-tongued, only the name is different, the meaning is the same. The Samuccaya-hrdaya and the Lesser Vehicle both consider the heavy ones to be called non-precepts, and the rest are minor. This evil conduct also includes all evil deeds that violate precepts. Falling into wrong views and evil conduct exists in all directions, whether there is a Buddha or not. If one hears the name of Maitreya (the future Buddha), one will certainly not fall, because of the refuge in the three karmas (body, speech, and mind), the joy in the depths of the heart, and the power of the vows of the Four Immeasurables (loving-kindness, compassion, joy, and equanimity). Constantly arising right view, constantly arising right view of the retinue, accomplishing without slandering the Three Jewels (Buddha, Dharma, Sangha). Praise: This explains that there are three good things. First, constantly arising right view, corresponding to the previous wrong view. Second, the accomplishment of the retinue, corresponding to not engaging in evil conduct, because evil conduct leads to an evil retinue. Third, not slandering the Three Jewels, corresponding to not falling into dark places, not being born in border regions, and constantly encountering the Three Jewels, giving rise to faith and aspiration. Therefore, not only does the middle grade not have the four evils, but it also has the three good things, and the upper and lower grades of rebirth also correspondingly have them. Wanting to explain that those who hear the name of Maitreya can change the different forms of the Eight Classes (Devas and Nagas), and obtain the superior bodies of the Four Births (womb-born, egg-born, moisture-born, transformation-born), so it is specifically explained separately in the middle grade. The Buddha told Upali (one of the Buddha's ten great disciples)

離若善男子善女人犯諸禁戒造眾惡業聞是菩薩大悲名字五體投地誠心懺悔是諸惡業速得清凈。

贊曰。此第三段二眾犯戒悔凈往生。即是第三下品生也。于中有三。一悔歸罪滅修行往生。二見得不退。三未來值佛。初中有三。一罪滅罪滅有二。一者先受戒禁而後犯之。二者先不受戒造眾惡業。聞名歸禮兩手二足及以頭首五體投地至誠懺悔罪速清凈。

未來世中諸眾生等聞是菩薩大悲名稱造立形像香花衣服繒蓋幢幡禮拜繫念。

贊曰。二修行也。設不作罪懺悔愿生。但修十行定得生彼。一聞名稱。二造形像。三香供。四花供。五衣服供。六繒蓋供。七幢供。八幡供。九身恒禮拜。十心口繫念。

此人慾命終時彌勒菩薩放眉間白毫大人相光與諸天子雨曼陀羅華來迎此人此人須臾即得往生。

贊曰。三往生也。犯戒造惡。悔歸清凈聞名修行。命欲終時菩薩放白毫之妙光滅其罪暗。雨綺花之麗色長其道種佛天來迎。表慈深故須臾往生。顯業勝故。此中有三。懺悔造像供養禮拜及繫念者下品上生。懺悔造像供養禮拜不恒繫念者下品中生。懺悔造像供養而已不恒禮拜不常念者下品下生。雖歸懺悔罪得銷除。不造形像供養禮拜等。或但形像或但供養或但禮拜或但繫念或一稱名亦下下品。說不生彼三會

【現代漢語翻譯】現代漢語譯本：離若（Liruo，如果）善男子、善女人，如果觸犯各種戒律，造作各種惡業，聽到這位菩薩大悲的名字，五體投地，真心懺悔，這些惡業就能迅速得到清凈。

讚語說：這第三段是說二眾（指在家和出家兩種修行人）觸犯戒律后，通過懺悔清凈罪業而往生。這對應的是下品往生中的第三個層次。其中有三點：一是懺悔歸依，罪業消滅，修行往生；二是見到后不再退轉；三是未來能夠遇到佛。第一點中有三方面：一是罪業消滅。罪業消滅有兩種情況：一是先受戒律而後違犯；二是先沒有受戒而造作各種惡業。聽到菩薩名號，歸依禮拜，兩手、兩足以及頭首五體投地，至誠懺悔，罪業迅速清凈。

未來世中的各種眾生，如果聽到這位菩薩大悲的名稱，塑造菩薩的形象，用香、花、衣服、繒蓋、幢幡等供養，禮拜並繫念（心中憶念）。

讚語說：這是第二點修行。即使沒有作惡犯罪，只要懺悔發願往生，但修這十種善行，必定能夠往生到那裡。一是聽聞菩薩名號；二是塑造菩薩形象；三是用香供養；四是用花供養；五是用衣服供養；六是用繒蓋供養；七是用幢供養；八是用幡供養；九是身體恒常禮拜；十是心中口中繫念。

這個人臨命終時，彌勒菩薩從眉間放出白毫大人相光，與諸天子一起散下曼陀羅花來迎接這個人，這個人須臾之間就能往生。

讚語說：這是第三點往生。觸犯戒律，造作惡業，通過懺悔歸依而得清凈，聽聞菩薩名號並修行。臨命終時，菩薩放出白毫的妙光，滅除其罪業的黑暗；散下綺麗的花朵，增長其道業的種子，佛和天人前來迎接。這表明菩薩慈悲深厚，所以能須臾往生，也顯示了業力殊勝。這裡有三種情況：懺悔、造像、供養、禮拜以及繫念的人，屬於下品上生；懺悔、造像、供養、禮拜但不恒常繫念的人，屬於下品中生；懺悔、造像、供養而已，不恒常禮拜，不經常憶念的人，屬於下品下生。即使歸依懺悔，罪業得以消除，但不塑造形象，不供養禮拜等，或者只是塑造形象，或者只是供養，或者只是禮拜，或者只是繫念，或者只稱念名號一次，也屬於下下品。說不能往生到彌勒三會。

【English Translation】 English version: If good men or good women, named Liruo (if), violate various precepts and commit various evil deeds, upon hearing the name of this Bodhisattva of great compassion, prostrate themselves with their five limbs (forehead, two hands, and two knees) and sincerely repent, these evil deeds will quickly be purified.

The commentary says: This third section speaks of the two assemblies (referring to both lay and monastic practitioners) who, after violating precepts, purify their offenses through repentance and are reborn in the Pure Land. This corresponds to the third level of the lower grade of rebirth. There are three points: first, repentance and reliance, the elimination of offenses, and rebirth through practice; second, seeing and not regressing; third, encountering the Buddha in the future. The first point has three aspects: first, the elimination of offenses. There are two situations for the elimination of offenses: one is first receiving precepts and then violating them; the other is not having received precepts and committing various evil deeds. Upon hearing the Bodhisattva's name, taking refuge and prostrating, with both hands, both feet, and the head, prostrating with the five limbs, sincerely repenting, offenses are quickly purified.

In the future world, if various sentient beings hear the name of this Bodhisattva of great compassion, create images of the Bodhisattva, and make offerings of incense, flowers, clothing, silk canopies, banners, and streamers, and pay homage and keep the Bodhisattva in mind (remember in their hearts).

The commentary says: This is the second point, practice. Even if one has not committed evil deeds, as long as one repents and vows to be reborn, but cultivates these ten good deeds, one will surely be reborn there. First, hearing the Bodhisattva's name; second, creating images of the Bodhisattva; third, offering incense; fourth, offering flowers; fifth, offering clothing; sixth, offering silk canopies; seventh, offering banners; eighth, offering streamers; ninth, constantly paying homage with the body; tenth, keeping the Bodhisattva in mind in heart and mouth.

When this person is about to die, Maitreya Bodhisattva emits a white hair-mark light from between his eyebrows, together with the devas, scattering Mandarava flowers to welcome this person, and this person will be reborn in an instant.

The commentary says: This is the third point, rebirth. Violating precepts, committing evil deeds, being purified through repentance and reliance, hearing the Bodhisattva's name and practicing. When one is about to die, the Bodhisattva emits the wonderful light of the white hair-mark, eliminating the darkness of offenses; scattering beautiful flowers, increasing the seeds of the path, the Buddha and devas come to welcome. This shows that the Bodhisattva's compassion is profound, so one can be reborn in an instant, and it also shows the superiority of karma. There are three situations here: those who repent, create images, make offerings, pay homage, and keep the Bodhisattva in mind belong to the upper level of the lower grade of rebirth; those who repent, create images, make offerings, and pay homage but do not constantly keep the Bodhisattva in mind belong to the middle level of the lower grade of rebirth; those who repent, create images, and make offerings only, without constantly paying homage or frequently remembering, belong to the lower level of the lower grade of rebirth. Even if one takes refuge and repents, and offenses are eliminated, but one does not create images, make offerings, pay homage, etc., or only creates images, or only makes offerings, or only pays homage, or only keeps the Bodhisattva in mind, or only recites the name once, one also belongs to the lowest of the lower grades. It is said that one cannot be reborn in the three assemblies of Maitreya.

之中亦得度脫。

值過彌勒頭面禮敬未舉頭頃便得聞法即于無上道得不退轉。

贊曰。第二見得不退轉也。善根久熟見便禮敬。慈悲自起疾得聞法。除不信心速得不退。

于未來世得值恒河沙等諸佛如來。

贊曰。第三未來值佛也。上來三類明九品生。並內眾中親得見佛速聞法也。若生外眾。雖第九品任運后時還成不退。佛號慈尊。善自長故。

佛告優波離汝今諦聽是彌勒菩薩當爲未來世一切眾生作大歸依處若有歸依彌勒菩薩成多陀阿伽度阿羅訶三藐三佛陀時如此行人見佛光明即得受記。

贊曰。第四大段總但明有歸依不退當得度脫。有三。一明作歸依。我即滅度真報之佛未逢末法弟子皆囑慈尊令度。若不見者便失大利名作歸依。二歸依者得不退。三彌勒成佛見光受記。其得聖者慧矚智光。其凡夫者眼見金色。多陀阿伽度如來也。阿羅訶應也。三藐三佛陀正遍知也。

佛告優波離佛滅度后四部弟子天龍鬼神若有欲生兜率天者當作是觀繫念思惟。

贊曰。第五大段明上九品愿往生者修十善行念名恭敬等滅罪多少。于中有二。初明樂生業滿得生。后明不樂行亦未滿。樂生中有四。一令念。二勸行。三教愿。四滅罪。此初也。

念兜率陀持佛禁戒一日至七日思念十

【現代漢語翻譯】現代漢語譯本：之中也能得到度脫。

如果有人在彌勒（Maitreya，未來佛）面前禮敬，還未抬頭時便能聽聞佛法，就能在無上道上得到不退轉。

讚頌說：這是第二種情況，見到彌勒便能得到不退轉。善根成熟已久，一見便生起禮敬之心。慈悲心自然生起，迅速聽聞佛法。去除不信任之心，迅速得到不退轉。

在未來世能夠遇到像恒河沙一樣多的諸佛如來。

讚頌說：這是第三種情況，未來能夠遇到佛。以上三種情況說明了九品往生，都是在內部大眾中親自見到佛，迅速聽聞佛法。如果生於外部大眾，即使是第九品，最終也會成就為不退轉。佛號為慈尊，是因為善根自然增長的緣故。

佛告訴優波離（Upali，佛陀十大弟子之一）：你現在仔細聽好，這位彌勒菩薩將成為未來世一切眾生的大歸依處。如果有人歸依彌勒菩薩，當多陀阿伽度（Tathagata，如來）、阿羅訶（Arhat，應供）、三藐三佛陀（Samyaksambuddha，正等覺）成就時，這樣的人見到佛的光明，就能得到授記。

讚頌說：第四大段總的來說只是說明，只要歸依就不會退轉，終將得到度脫。有三點：一是說明要作歸依。我（釋迦牟尼佛）即將滅度，在真正的報身佛還未出現，末法時代的弟子都囑託給慈尊來度化。如果見不到彌勒，就會失去大利益，這叫做作歸依。二是歸依者能得到不退轉。三是彌勒成佛時，見到光明就能得到授記。那些得到聖果的人，是慧眼看到智慧之光；那些凡夫俗子，是肉眼看到金色。多陀阿伽度是如來，阿羅訶是應供，三藐三佛陀是正遍知。

佛告訴優波離：佛滅度后，四部弟子（比丘、比丘尼、優婆塞、優婆夷），天龍鬼神，如果有人想要往生兜率天（Tusita Heaven，欲界天之一），應當這樣觀想，繫念思惟。

讚頌說：第五大段說明以上九品往生者，通過修行十善行，唸誦名號，恭敬等等，來滅除罪業的多少。其中有兩點：一是說明樂於往生，業力圓滿就能往生；二是說明不樂於修行，業力也不圓滿。樂於往生中有四點：一是令人憶念，二是勸人修行，三是教人發願，四是滅除罪業。這是第一點。

憶念兜率天，持守佛的禁戒，一日到七日，思念十善。

【English Translation】 English version: Within which, one can also attain liberation.

If one pays homage to Maitreya (the future Buddha) and hears the Dharma before even raising their head, they will attain non-retrogression on the unsurpassed path.

Commentary: This is the second instance, seeing Maitreya leads to non-retrogression. With deeply rooted good karma, reverence arises upon seeing him. Compassion arises naturally, and one quickly hears the Dharma. Eliminating disbelief leads to swift non-retrogression.

In the future, one will encounter Buddhas and Tathagatas as numerous as the sands of the Ganges River.

Commentary: This is the third instance, encountering Buddhas in the future. The above three instances illustrate the nine levels of rebirth, all involving personally seeing the Buddha and quickly hearing the Dharma within the inner assembly. If born into the outer assembly, even if in the ninth level, one will eventually achieve non-retrogression. The Buddha is called the Compassionate One because good roots naturally grow.

The Buddha said to Upali (one of the ten great disciples of the Buddha): Listen carefully, Upali. This Bodhisattva Maitreya will become a great refuge for all beings in the future. If one takes refuge in Bodhisattva Maitreya, when the Tathagata (Tathagata), Arhat (Worthy of Offerings), Samyaksambuddha (Perfectly Enlightened Buddha) is accomplished, such a person, upon seeing the Buddha's light, will receive a prophecy.

Commentary: The fourth major section generally explains that taking refuge ensures non-retrogression and eventual liberation. There are three points: First, it explains the act of taking refuge. I (Shakyamuni Buddha) am about to pass away, and before the true Reward Body Buddha appears, disciples in the Dharma-ending Age are entrusted to the Compassionate One for deliverance. Losing the opportunity to see Maitreya results in a great loss; this is called taking refuge. Second, those who take refuge attain non-retrogression. Third, when Maitreya becomes a Buddha, seeing the light leads to receiving a prophecy. Those who have attained sainthood see the light of wisdom with their wisdom eyes; ordinary people see the golden color with their physical eyes. Tathagata means 'Thus Come One,' Arhat means 'Worthy of Offerings,' and Samyaksambuddha means 'Perfectly and Completely Enlightened'.

The Buddha said to Upali: After the Buddha's Parinirvana, if the fourfold assembly (bhikshus, bhikshunis, upasakas, upasikas), gods, dragons, and spirits wish to be born in the Tusita Heaven (one of the heavens in the Desire Realm), they should contemplate in this way, focusing their minds and contemplating.

Commentary: The fifth major section explains that those who aspire to be reborn in the above nine levels should cultivate the ten wholesome actions, recite the name, show reverence, etc., to eliminate varying amounts of karmic obstacles. There are two points: First, it explains that those who delight in rebirth and have fulfilled their karmic potential will be reborn; second, it explains those who do not delight in practice and have not fulfilled their karmic potential. Within delighting in rebirth, there are four points: First, to cause remembrance; second, to encourage practice; third, to teach aspiration; fourth, to eliminate karmic obstacles. This is the first point.

Remembering the Tusita Heaven, upholding the Buddha's precepts for one to seven days, contemplating the ten wholesome actions.

善行十善道。

贊曰。第二勸行也。且論持戒不論餘業。舉其極小一日至七日亦得往生。何況多年多生修行。以一切善十善攝盡故思念之。行據重者名十善道。

以此功德迴向愿生彌勒前者當作是觀。

贊曰。第三教愿也。有行無愿。而行心孤未必得生慈氏所故。有愿無行而愿必虛。前既無因果不生故。所以教愿與行相扶。

作是觀者若見一天人坐一蓮華若一念頃稱彌勒名此人除卻千二百劫生死之罪。

贊曰。第四滅罪有三。一逢緣駐想。二聞名起敬。三禮拜投誠。此即初也。初緣有二。一有情二諸法。見一天人者。隨遇一有情緣即念彌勒。有苦念拔。無樂念與。惡者念除。善者念攝。勝者欣求。劣者念厭。善友念崇。惡友念拒。見一蓮花者。隨遇一法即念彌勒。好法思供養。惡法思不遇。染法欣斷。凈法欣修。此中且舉有情及一法即念彌勒。此意總顯作上生業。二品修者逢緣思念。一切時念不暫休廢。若一念頃念滅千二百劫生死之罪。慈氏宿願念者心專故致於此。阿彌陀佛八十劫滅。彌勒昔願力不同。慈悲深淺樂苦土殊。欣心輕重有差別故。如前校量中說。

但聞彌勒名合掌恭敬此人除卻五十劫生死之罪。

贊曰。第二聞名起敬也。前明若逢緣一念頃念滅千二百劫。此

【現代漢語翻譯】現代漢語譯本

善行十善道。

贊曰：這是第二勸導修行。且不論持戒，只論其他行業，即使是極短的一日到七日也能往生，何況多年多生的修行。因為一切善行都包含在十善道中，所以要思念它。修行以重要的為準則，稱為十善道。

以此功德迴向，愿生彌勒（Maitreya，未來佛）處，應當這樣觀想。

贊曰：這是第三教導發願。有修行而沒有願望，修行之心是孤立的，未必能往生到慈氏（Maitreya的別稱）處。有願望而沒有修行，願望必定是虛假的，因為之前沒有因果，所以不能往生。因此教導願望與修行相互扶持。

作這種觀想的人，如果見到一天人坐在一朵蓮花上，如果在一念之間稱念彌勒（Maitreya）的名號，這個人就能消除一千二百劫的生死之罪。

贊曰：這是第四滅罪，有三種方式：一、逢緣駐想；二、聞名起敬；三、禮拜投誠。這裡說的是第一種。第一種緣分有兩種：一是有情眾生，二是諸法。見到一天人，隨緣遇到一個有情眾生，就念彌勒（Maitreya）。有苦難的，念著拔除；沒有快樂的，念著給予；邪惡的，念著消除；善良的，念著攝取；殊勝的，欣然追求；低劣的，念著厭離；善友，念著崇敬；惡友，念著拒絕。見到一朵蓮花，隨緣遇到一種法，就念彌勒（Maitreya）。好的法，想著供養；壞的法，想著不遇到；染污的法，欣然斷除；清凈的法，欣然修習。這裡且舉有情眾生和一種法，就念彌勒（Maitreya）。這個意思總的來說是顯示作上生之業。二品修行者，逢緣思念，一切時念，不暫時停歇。如果在一念之間念滅一千二百劫生死之罪，是因為慈氏（Maitreya）宿世的願力，念者心專一，所以達到這種效果。阿彌陀佛（Amitabha）是八十劫滅罪，彌勒（Maitreya）昔日的願力不同，慈悲深淺，樂土苦土不同，欣心輕重有差別，如前面校量中所說。

但凡聽到彌勒（Maitreya）的名號，合掌恭敬，這個人就能消除五十劫生死之罪。

贊曰：這是第二聞名起敬。前面說明如果逢緣一念之間念滅一千二百劫。

【English Translation】 English version

Practicing the Ten Wholesome Paths.

Commentary: This is the second exhortation to practice. Let's discuss upholding precepts, regardless of other activities. Even the shortest period, from one day to seven days, can lead to rebirth [in the Pure Land]. How much more so for cultivation over many years and lifetimes? Because all good deeds are encompassed by the Ten Wholesome Paths, contemplate them. Practice based on what is important is called the Ten Wholesome Paths.

Dedicate the merit from this to aspire to be reborn in the presence of Maitreya (the future Buddha); one should contemplate in this way.

Commentary: This is the third teaching on making vows. Having practice without vows means the mind of practice is isolated and one may not necessarily be reborn in Maitreya's presence. Having vows without practice means the vows will surely be empty, because there was no cause and effect beforehand, so one cannot be reborn. Therefore, it teaches that vows and practice should support each other.

One who contemplates in this way, if they see a deva (heavenly being) sitting on a lotus flower, if in a single moment they recite the name of Maitreya, this person will eliminate the sins of one thousand two hundred kalpas (eons) of birth and death.

Commentary: This is the fourth [method of] eradicating sins, which has three aspects: 1. encountering conditions and focusing thought; 2. hearing the name and arousing reverence; 3. prostrating and surrendering sincerely. This refers to the first. The first condition has two aspects: 1. sentient beings; 2. all dharmas (phenomena). Seeing a deva, upon encountering a sentient being, recite Maitreya's name. For those with suffering, think of removing it; for those without happiness, think of giving it; for the evil, think of eliminating it; for the good, think of embracing it; for the superior, joyfully seek it; for the inferior, think of disliking it; for good friends, think of revering them; for bad friends, think of rejecting them. Seeing a lotus flower, upon encountering a dharma, recite Maitreya's name. For good dharmas, think of making offerings; for bad dharmas, think of not encountering them; for defiled dharmas, joyfully cut them off; for pure dharmas, joyfully cultivate them. Here, it mentions encountering a sentient being and a dharma, and reciting Maitreya's name. This meaning generally reveals the creation of the karma for rebirth in the upper realms. Those who cultivate the second level, upon encountering conditions, contemplate and recite at all times, without pausing or ceasing. If in a single moment one recites and eliminates the sins of one thousand two hundred kalpas of birth and death, it is because of Maitreya's past vows, and the reciter's mind is focused, thus achieving this effect. Amitabha (Amitabha Buddha) eradicates sins of eighty kalpas; Maitreya's past vows are different, the depth of compassion, the difference between the Pure Land and the impure land, and the weight of joyful minds are different, as discussed in the previous comparison.

If one merely hears the name of Maitreya and joins their palms in reverence, this person will eliminate the sins of fifty kalpas of birth and death.

Commentary: This is the second, hearing the name and arousing reverence. The previous section explained that if one encounters conditions and recites in a single moment, they eliminate one thousand two hundred kalpas.

但聞名合掌恭敬除五十劫。但發身業首不至地。歸心輕故。

若有敬禮彌勒者除卻百億劫生死之罪。

贊曰。第三禮拜投誠也。以首至地晝夜相續除罪百億劫。身心等歸併皆重故。此為最重見毫。第二一念頃。第三聞名合掌。第四輕重異故。問何故見身毫相不如遙念。答見佛身相滅罪寔多。良以遙念行而難生。見歸崇而易起。行化之法先勸作難修后勸作易行。又人間苦重欣意殊深。天上樂多厭心誠淺。又遙念者一念頃時長故意念故。見光者暫時間時短故眼見故。遙念者滅罪多。見毫光者滅罪小。問聞名歸念滅罪多。小經有明文。造形供養功德多少。答功德更多。作事相續念亦大故。此中且舉少念少禮一暫歸聞。若數數聽聞頻頻敬禮朝朝供養。功德更多。前三品修但明得生之福。未論滅罪之相。第二段中明作歸依不退利益。今第三段方明滅罪。即是總說作大歸依。令眾欣生歸崇滅罪。

設不生天未來世中龍華菩提樹下亦得值遇發無上道心。

贊曰。此明不樂生業力未滿者龍花三會亦發道心。其前樂生三品業滿龍花三會悉得道。此唯發心故成差別。菩薩處胎經第二卷說。汝生快樂國。不如我國苦。汝說法甚易。我說法甚難。初說九十六受我五戒者。次說九十四受持三歸者。后說九十二一稱南無佛

【現代漢語翻譯】但聞聽 Míng (名，name) 的名號，合掌恭敬，就能消除五十劫的罪業。只是稍微彎腰，頭沒有碰到地面，是因為歸依的心不夠懇切。

如果有人恭敬禮拜彌勒 (Mílè, Maitreya) 菩薩，就能消除百億劫生死輪迴的罪業。

讚頌說：第三種禮拜是全身心投誠。如果頭觸碰到地面，並且晝夜相續不斷地禮拜，就能消除百億劫的罪業。這是因為身心完全歸依，非常懇切。這是最重的，指見到佛的眉間白毫相。第二種是一念之間。第三種是聽聞名號合掌。第四種是輕重不同。問：為什麼見到佛身相的功德，不如遙遠地憶念？答：見到佛身相消除的罪業確實很多，但遙遠地憶念，這種行為難以生起，而見到佛像，歸依崇敬的心容易生起。教化眾生的方法，先勸導做難做到的，再勸導做容易做到的。而且人間苦難深重，欣求之心特別強烈；天上快樂太多，厭離之心反而淺薄。另外，遙遠地憶念，在一念之間，時間長，所以意念懇切；見到佛光，只是短暫的時間，因為是眼睛看到的。遙遠地憶念，消除的罪業多；見到眉間白毫光，消除的罪業少。問：聽聞名號歸依憶念，消除的罪業多，《小經》里有明確的說明。那麼，塑造佛像供養，功德有多少？答：功德更多。因為造像這件事是相續不斷的，憶念的心也更大。這裡只是舉例說明稍微憶念、稍微禮拜、暫時歸依聽聞。如果多次聽聞，頻繁敬禮，每天供養，功德會更多。前面三品修行，只是說明得到往生的福報，沒有談到消除罪業的方面。第二段中說明作歸依不退轉的利益。現在第三段才說明消除罪業，就是總的說作大歸依，讓眾生歡喜生起歸依崇敬之心，從而消除罪業。

即使沒有往生到天上，在未來世中，在龍華 (Lóng Huá) 菩提樹下，也能遇到彌勒菩薩，發起無上菩提心。

讚頌說：這說明不樂意往生天上，但業力還沒有圓滿的人，在龍華三會時，也能發起道心。那些先前樂意往生，並且三品業力圓滿的人，在龍華三會時，都能證得道果。這裡只是發起道心，所以才會有差別。《菩薩處胎經》第二卷說：『你生在快樂的國度，不如我生在苦難的國度。你說法很容易，我說法非常難。』最初說九十六人受我的五戒，其次說九十四人受持三歸依，最後說九十二人僅僅稱念『南無佛 (Nánmó Fó)』。

【English Translation】 Simply hearing the name of Míng (名, name), joining palms and showing reverence, can eliminate fifty kalpas of sins. Merely bowing the body, with the head not touching the ground, is because the heart of refuge is not earnest enough.

If someone reverently prostrates to Maitreya (Mílè, Maitreya) Bodhisattva, they can eliminate the sins of birth and death for a hundred billion kalpas.

A verse says: The third prostration is to surrender wholeheartedly. If the head touches the ground and the prostrations are continuous day and night, it can eliminate a hundred billion kalpas of sins. This is because the body and mind completely take refuge, which is very earnest. This is the most significant, referring to seeing the white hair mark between the Buddha's eyebrows. The second is in a single thought. The third is hearing the name and joining palms. The fourth is due to the difference in weight. Question: Why is seeing the Buddha's physical form not as meritorious as remotely contemplating? Answer: Seeing the Buddha's physical form does indeed eliminate many sins, but remotely contemplating is difficult to arise, while seeing the Buddha image makes it easy to generate reverence. The method of teaching and transforming beings is to first encourage doing what is difficult, and then encourage doing what is easy. Moreover, suffering in the human realm is heavy, and the desire for happiness is especially deep; happiness in the heavens is abundant, and the aversion is shallow. Furthermore, remote contemplation, in a single thought, the time is long, so the intention is earnest; seeing the light, it is only a short time, because it is seen by the eyes. Remote contemplation eliminates more sins; seeing the light between the eyebrows eliminates fewer sins. Question: Hearing the name and taking refuge in remembrance eliminates many sins, as clearly stated in the 'Smaller Sutra'. Then, how much merit is there in creating and offering images? Answer: The merit is even greater. Because the act of creating images is continuous, and the mind of remembrance is also greater. Here, it is only an example of slightly remembering, slightly prostrating, and temporarily taking refuge in hearing. If one hears frequently, reverently prostrates often, and makes offerings every day, the merit will be even greater. The previous three qualities of practice only explain the blessings of being born in the Pure Land, without discussing the aspect of eliminating sins. The second section explains the benefits of taking refuge without regression. Now, the third section explains the elimination of sins, which is to generally say to take great refuge, so that beings joyfully generate the mind of refuge and reverence, thereby eliminating sins.

Even if one is not born in the heavens, in the future world, under the Dragon Flower (Lóng Huá) Bodhi tree, one will also encounter Maitreya Bodhisattva and generate the unsurpassed Bodhi mind.

A verse says: This explains that those who are not happy to be born in the heavens, but whose karmic power is not yet complete, can also generate the Bodhi mind during the three assemblies of the Dragon Flower. Those who were previously happy to be born in the Pure Land, and whose three qualities of karma are complete, can all attain the fruit of the path during the three assemblies of the Dragon Flower. Here, it is only generating the Bodhi mind, so there is a difference. The second volume of the 'Bodhisattva in the Womb Sutra' says: 'You are born in a happy country, not as good as my birth in a suffering country. It is very easy for you to preach the Dharma, it is very difficult for me to preach the Dharma.' Initially, ninety-six people received my five precepts, then ninety-four people received the three refuges, and finally ninety-two people simply recited 'Namo Buddha (Nánmó Fó)'.

。據實上品生修六事法。彼經唯言受我五戒。初會度者但舉行者修六中一。威儀不缺攝。上下品生唯一事故。受持三歸第二會度者中三品中中上品生。具三業故。一稱南無佛第三會度者下三品中下下品攝。唯口唸故。彼經且舉三中各一。粗俗所修非具顯。故不相違也。

說是語時無量大眾即從座起頂禮佛足禮彌勒足繞佛及彌勒菩薩百千匝。

贊曰。勸生彼中自下第二大段眾發希愿有二。初眾發希愿。后佛記生。愿中有二。一明威儀。二明發愿。此初也。從坐起者。表生於彼從生死起。禮二足者。舍煩惱故。繞佛菩薩百千匝者。顯百千生常不離故。

未得道者各發誓願我等天人八部今于佛前發誠實誓願于未來世值遇彌勒舍此身已皆得上生兜率陀天。

贊曰。此發願也。未得道者但舉凡夫。聖隨愿故不還無學等神通可往。勵勸末代故唯舉凡不談聖往。未來值遇三會得度。舍此身已方愿生上。

世尊記曰汝等及未來世修福持戒皆當往生彌勒菩薩前為彌勒菩薩之所攝受。

贊曰。下佛記生。汝等及未來下品行者乃至一念稱彌勒名皆得生彼。況能修福持戒上品不生。三乘五乘皆度脫故。

佛告優波離作是觀者名為正觀若他觀者名為邪觀。

贊曰。勸生彼中第三大段結成正觀。

【現代漢語翻譯】現代漢語譯本：根據實際情況，上品往生者修行六種法門。那部經只說了受持我的五戒。初次法會上被度化的人，只修行六種中的一種，而且威儀沒有缺失，這樣才能被攝受。上下品往生者只做一件事。受持三歸依是在第二次法會上被度化的人，中三品中的中品和上品往生者，因為他們身、口、意三業都具備。僅僅稱念『南無佛』是在第三次法會上被度化的人，屬於下三品中的下下品，因為他們只是口頭唸誦。那部經只是列舉了三品中的各一種情況，因為所描述的是粗俗之人所修行的，並非全部都展示出來，所以並不矛盾。

當佛陀說這些話的時候，無數的大眾立刻從座位上站起來，頂禮佛足，也頂禮彌勒（Maitreya，未來佛）的足，圍繞佛陀和彌勒菩薩成百上千圈。

讚頌說：勸導往生到那個地方，從下面第二大段開始，大眾發起希望和願望，分為兩個部分。首先是大眾發起希望和願望，然後是佛陀授記往生。願望中又分為兩個部分，一是說明威儀，二是說明發願。這裡是第一個部分。從座位上站起來，表示從生死中升起。禮拜佛和彌勒的足，是爲了捨棄煩惱。圍繞佛陀和菩薩成百上千圈，顯示成百上千世都不會離開。

沒有證得道果的人各自發誓願：我們天人八部，今天在佛前發出真誠的誓願，在未來世遇到彌勒（Maitreya，未來佛），捨棄這個身體后，都能夠往生到兜率陀天（Tushita Heaven，彌勒菩薩的凈土）。

讚頌說：這是發願的部分。沒有證得道果的人，這裡只舉了凡夫為例。聖人會隨著自己的願力，所以不會回到無學等神通可以前往的地方。爲了鼓勵末法時代的修行者，所以只舉凡夫，不談聖人往生。未來遇到彌勒（Maitreya，未來佛）的三次法會才能被度化。捨棄這個身體后，才發願往生到上方。

世尊授記說：你們以及未來世修行福報、持守戒律的人，都應當往生到彌勒菩薩（Maitreya Bodhisattva，未來佛）面前，被彌勒菩薩所攝受。

讚頌說：下面是佛陀授記往生。你們以及未來世的下品修行者，乃至僅僅一念稱念彌勒（Maitreya，未來佛）的名號，都能往生到那裡。更何況是能夠修行福報、持守戒律的上品修行者不能往生呢？三乘和五乘的修行者都能被度脫。

佛陀告訴優波離（Upali，佛陀十大弟子之一）：像這樣觀想的，稱為正觀；如果其他觀想的，稱為邪觀。

讚頌說：勸導往生到那個地方，從第三大段開始，總結成就正觀。

【English Translation】 English version: According to the actual situation, those who are reborn in the upper grades cultivate six practices. That sutra only mentions upholding my five precepts. Those who are liberated in the first assembly only practice one of the six, and if their deportment is not lacking, they can be embraced. Those reborn in the upper and lower grades only do one thing. Upholding the Three Refuges is for those who are liberated in the second assembly, those reborn in the middle and upper grades of the middle three grades, because they possess the three karmas of body, speech, and mind. Merely reciting 'Namo Buddha' is for those who are liberated in the third assembly, belonging to the lowest of the lower three grades, because they only recite verbally. That sutra only lists one case from each of the three grades, because it describes what is practiced by vulgar people, not showing everything, so there is no contradiction.

When the Buddha spoke these words, countless people immediately rose from their seats, prostrated themselves at the feet of the Buddha, and also prostrated themselves at the feet of Maitreya (the future Buddha), circling the Buddha and Maitreya Bodhisattva hundreds and thousands of times.

The praise says: Encouraging rebirth in that place, starting from the second major section below, the assembly expresses hope and aspiration, divided into two parts. First, the assembly expresses hope and aspiration, and then the Buddha prophesies rebirth. Within the aspiration, there are two parts: one is to explain deportment, and the other is to explain aspiration. This is the first part. Rising from the seat represents rising from birth and death. Prostrating at the feet of the Buddha and Maitreya is to abandon afflictions. Circling the Buddha and Bodhisattva hundreds and thousands of times shows that they will never be separated for hundreds and thousands of lives.

Those who have not attained the Path each make a vow: We, the eight classes of gods and humans, now make a sincere vow before the Buddha that in future lives, when we encounter Maitreya (the future Buddha), after abandoning this body, we will all be reborn in Tushita Heaven (Maitreya Bodhisattva's Pure Land).

The praise says: This is the part of making vows. Those who have not attained the Path are exemplified by ordinary people here. Sages will follow their own vows, so they will not return to places where those without learning and with supernatural powers can go. To encourage practitioners in the Dharma-ending Age, only ordinary people are mentioned, not sages being reborn. One can only be liberated by encountering Maitreya's (the future Buddha) three assemblies in the future. Only after abandoning this body can one vow to be reborn above.

The World Honored One prophesied: You and those in future lives who cultivate blessings and uphold precepts should all be reborn before Maitreya Bodhisattva (the future Buddha), and be embraced by Maitreya Bodhisattva.

The praise says: Below is the Buddha's prophecy of rebirth. You and future practitioners of the lower grades, even if they only recite the name of Maitreya (the future Buddha) once, can be reborn there. How much more so those practitioners of the upper grades who can cultivate blessings and uphold precepts? Practitioners of the Three Vehicles and Five Vehicles can all be liberated.

The Buddha told Upali (one of the Buddha's ten great disciples): Such contemplation is called right contemplation; if it is other contemplation, it is called wrong contemplation.

The praise says: Encouraging rebirth in that place, starting from the third major section, concludes with the accomplishment of right contemplation.

為度末代慇勤勸往。

爾時尊者阿難即從座起叉手長跪白佛言世尊善哉世尊快說彌勒所有功德亦記未來修福眾生所得果報我今隨喜。

贊曰。一部之中第三大段聞名喜行分。于中有四。一問。二答。三時眾獲益。四喜退流通。初中有二。初贊說隨喜。后正問持名。此初也。嘆凡及聖功德業果。故成前說皆通二感。

唯然世尊此法之要云何受持當何名此經。

贊曰。此問持名。唯然者敬諾詞。此經要妙如何受持。行之儀軌復何名之。

佛告阿難汝持佛語慎勿忘失為未來世開生天路示菩提相莫斷佛種。

贊曰。第二隨答為二。此答受持。我今滅度末代無依。故勸受持敕令不妄。為令未來近受天中之法樂舍四趣之淪喪。遠示菩提之妙相出三界而超驤。經在有善植根法。滅便斷佛種。佛謂圓覺。種名為因慧。學故慧生。不學種斷。

此經名彌勒菩薩般涅槃亦名觀彌勒菩薩上生兜率陀天勸發菩提心如是受持。

贊曰。此正答名。說彌勒菩薩涅槃之事故以為名。示生彼相令有瞻觀。勸發道心流通萬代。依名釋義。如是受持。受謂領納之在心。持謂任持之不妄。

佛說是語時他方來會十萬菩薩得首楞嚴三昧。

贊曰。第三時眾獲益有二。一聖益后凡益。此初也。

【現代漢語翻譯】現代漢語譯本：為救度末法時代的眾生，殷切勸導他們往生（兜率天）。

這時，尊者阿難從座位上站起，合掌長跪，對佛說：『世尊，說得太好了！世尊您宣說彌勒菩薩所有的功德，也記述了未來修福的眾生所得到的果報，我現在隨喜讚歎。』

讚頌說：『在這部經中，第三大段是聞名喜行分，其中有四部分：一、提問；二、回答；三、當時在場的聽眾獲得利益；四、歡喜信受，流通此經。提問部分又有兩部分：首先是讚歎佛的宣說並隨喜；然後是正式提問如何受持名號。這是第一部分。讚歎凡夫和聖人的功德和事業果報，所以成就了前面的說法，都貫通了二種感應。』

『唯獨世尊，這部佛法的要旨，應當如何受持？應當稱這部經為什麼名字？』

讚頌說：『這是提問如何受持名號。『唯然』是恭敬應諾的詞語。這部經的要妙之處如何受持？修行的儀軌又叫什麼名字？』

佛告訴阿難：『你要受持我的教誨，謹慎不要忘記，為未來的世代開闢往生天界的道路，昭示菩提的景象，不要斷絕佛種。』

讚頌說：『第二部分是隨順回答，分為兩部分。這是回答如何受持。我現在將要滅度，末法時代沒有可以依靠的，所以勸導受持，告誡不要虛妄。爲了讓未來的人能夠就近享受天界的法樂，捨棄墮入四惡道的沉淪，長遠地昭示菩提的妙相，出離三界而超脫飛昇。經書存在，善根就能紮根；經書滅絕，就會斷絕佛種。佛是指圓滿的覺悟，佛種是指智慧的因。學習佛法，智慧就會產生；不學習佛法，佛種就會斷絕。』

『這部經名為《彌勒菩薩般涅槃經》，也名為《觀彌勒菩薩上生兜率陀天經》，勸勉發起菩提心，就這樣受持。』

讚頌說：『這是正式回答經名。敘述彌勒菩薩涅槃的事情，所以以此為名。昭示往生兜率天的景象，使人們能夠瞻仰觀想。勸勉發起菩提道心，流通到萬代。根據經名來解釋意義，就這樣受持。受是指領納於心，持是指任持而不虛妄。』

佛說完這些話的時候，從其他方來的集會中的十萬菩薩，得到了首楞嚴三昧（一種高級禪定）。

讚頌說：『第三部分是當時在場的聽眾獲得利益，分為兩部分：一是聖人獲得利益，二是凡人獲得利益。這是第一部分。』

【English Translation】 English version: To deliver the sentient beings of the Dharma-ending age, earnestly exhorting them to be reborn (in the Tushita Heaven).

At that time, the Venerable Ananda rose from his seat, folded his palms, knelt down, and said to the Buddha: 'World Honored One, well said! World Honored One, you have expounded all the merits of Maitreya Bodhisattva and also recorded the karmic rewards obtained by sentient beings who cultivate blessings in the future. I now rejoice and praise.'

The Gatha says: 'In this sutra, the third major section is the Hearing the Name and Rejoicing in Practice section, which has four parts: 1. Asking; 2. Answering; 3. The assembly at the time gaining benefits; 4. Joyfully accepting and circulating the sutra. The asking part has two parts: first, praising the Buddha's exposition and rejoicing; then, formally asking how to uphold the name. This is the first part. Praising the merits and karmic rewards of ordinary people and sages, so it accomplishes the previous saying, all connecting the two kinds of responses.'

'Only, World Honored One, how should we uphold this essential Dharma? What should this sutra be called?'

The Gatha says: 'This asks how to uphold the name. 'Only' is a respectful affirmative word. How should we uphold the essentials of this sutra? What is the name of the practice ritual?'

The Buddha told Ananda: 'You must uphold my teachings, be careful not to forget them, open the path to rebirth in the heavens for future generations, reveal the appearance of Bodhi, and do not cut off the Buddha-seed.'

The Gatha says: 'The second part is answering accordingly, divided into two parts. This answers how to uphold. Now that I am about to pass into Nirvana, there will be no reliance in the Dharma-ending age, so I exhort you to uphold and warn you not to be false. In order to allow future people to enjoy the Dharma bliss of the heavens nearby, abandon the sinking into the four evil realms, and reveal the wonderful appearance of Bodhi from afar, leaving the Three Realms and transcending upwards. If the sutra exists, good roots can take root; if the sutra is destroyed, the Buddha-seed will be cut off. Buddha refers to perfect enlightenment, and the Buddha-seed refers to the cause of wisdom. If you study the Dharma, wisdom will arise; if you do not study the Dharma, the Buddha-seed will be cut off.'

'This sutra is named the 'Maitreya Bodhisattva Parinirvana Sutra', and also named the 'Contemplation of Maitreya Bodhisattva's Rebirth in the Tushita Heaven Sutra', encouraging the generation of Bodhicitta, and uphold it in this way.'

The Gatha says: 'This is the formal answer to the name of the sutra. Narrating the events of Maitreya Bodhisattva's Nirvana, so it is named accordingly. Revealing the appearance of rebirth in the Tushita Heaven, so that people can contemplate and visualize. Encouraging the generation of Bodhi mind, circulating it to all generations. Explaining the meaning according to the name, uphold it in this way. Upholding means receiving it in the heart, and holding means maintaining it without falsehood.'

When the Buddha finished speaking these words, one hundred thousand Bodhisattvas from other directions in the assembly attained the Shurangama Samadhi (a high-level of meditative concentration).

The Gatha says: 'The third part is the assembly at the time gaining benefits, divided into two parts: first, the sages gain benefits, and second, the ordinary people gain benefits. This is the first part.'

八萬億諸天發菩提心皆愿隨從彌勒下生。

贊曰。此凡益也。不但當時發心。亦愿未來隨下。

佛說是語時四部弟子天龍八部聞佛所說皆大歡喜禮佛而退。

贊曰。第四喜退流通。得未曾有由此歡喜事訖。依教故退流通。惡果惡因生於季俗之末。佛前佛後長於無暇之中。欣生凈土妙行不成。若冀天宮恐勝因無結凈土。雖無惡染聖教自有參差。天宮雖有欲樂。道理定無疑惑。厭塵境者觸事染而不染。耽欲樂者是事不染而染。戒業缺然福慧淺薄。佛既應物機而現穢。凡亦契聖境而欣生。上聖上賢皆為此業。下凡下位何得越之。故行同者皆應專習。率已穿鑒。望充生因。自余狀跡具如別傳。

大宋高僧傳第四云。后躬游五臺山。登大行至西河。古佛宇中宿。夢身在半山巖下。有無量人唱苦聲。冥昧之間初不忍聞。徒步陟彼層峰。皆琉璃色。盡見諸國土。仰望一城。城中有聲曰。住住咄。基公未令到此。斯須二天童自城出問曰。汝見山下罪苦眾生否。答曰。我聞聲而不見形。童子遂投與劍一鐔曰。割腹當見矣。基自割之腹開有光兩道。暉映山下見無數人受其極苦。時童子入城持紙二軸及筆投之。捧得而去。及旦驚異未已。過信夜寺中有光。久而不滅。尋視之數軸發光者。探之得彌勒上生經。乃憶

【現代漢語翻譯】現代漢語譯本：八萬億諸天（指天神）發菩提心（指追求覺悟的心），都願意跟隨彌勒（Maitreya，未來佛）下生（指降生到人間）。

讚語說：這是凡夫的利益啊！不僅當時發心，也願意未來跟隨彌勒下生。

佛說完這些話的時候，四部弟子（指出家男女二眾和在家男女二眾），天龍八部（指佛教中的八類護法神）聽到佛所說的話，都非常歡喜，向佛行禮後退下。

讚語說：這是第四種歡喜，然後退下流通佛法。得到前所未有的利益，因此而歡喜，事情結束后，依教奉行而退下流通佛法。惡果惡因產生於末法時代的末期，佛前佛後（指沒有佛法教導的時期）生長於沒有閑暇修行的時期。欣然嚮往往生凈土，但殊勝的修行卻不能成就。如果期望往生天宮，恐怕殊勝的善因沒有結成凈土。即使沒有惡的染污，聖教本身也有參差不齊。天宮雖然有欲樂，但道理上一定沒有疑惑。厭惡塵世境界的人，接觸事物卻能不被染污；貪戀欲樂的人，即使事物本身沒有染污，也會被染污。戒律和事業都缺失，福報和智慧都淺薄。佛既然應眾生的根機而示現穢土，凡夫也應契合聖境而欣然往生。上聖上賢都做這樣的事業，下凡下位怎麼能超越呢？所以修行相同的人都應該專心學習，希望能夠穿透鑑別，充滿往生的原因。其餘的狀況和事蹟都詳細記載在別的傳記中。

《大宋高僧傳》第四卷記載：後來親自遊歷五臺山，登上大行山到達西河，在古佛寺廟中住宿。夢見自己身在半山巖石下，有無數的人唱著痛苦的聲音，在昏暗不明之間，最初不忍心聽。徒步登上那層層山峰，都是琉璃的顏色，完全看見了各個國土。仰望一座城，城中有聲音說：『住住咄（語氣詞，表示禁止），基公（指僧人釋道基）還沒有允許到這裡。』一會兒，兩個天童從城中出來問道：『你看見山下受罪痛苦的眾生了嗎？』回答說：『我聽見聲音而看不見形體。』童子於是給他一把劍的劍柄說：『割開腹部就應當看見了。』道基自己割開腹部，腹部打開有兩道光芒，照耀山下，看見無數的人遭受極大的痛苦。當時童子進入城中拿著紙兩卷和筆投給他，捧著紙筆離去。等到早晨，驚異還沒有停止。經過信夜寺廟中有光，很久都不熄滅。尋找觀看那些數軸發光的地方，探尋得到《彌勒上生經》。於是回憶起

【English Translation】 English version: Eighty trillion devas (referring to gods) generated Bodhicitta (the mind of seeking enlightenment), all wishing to follow Maitreya (the future Buddha) to be reborn (referring to descending to the human world).

The praise says: This is the benefit of ordinary beings! Not only generating the mind at that time, but also wishing to follow Maitreya to be reborn in the future.

When the Buddha finished speaking these words, the fourfold assembly (referring to the two groups of ordained men and women, and the two groups of lay men and women), and the eight classes of gods and dragons (referring to the eight types of Dharma-protecting deities in Buddhism), hearing what the Buddha said, were all very happy, paid homage to the Buddha, and withdrew.

The praise says: This is the fourth joy, and then they withdrew to propagate the Dharma. Obtaining unprecedented benefits, therefore they were joyful, and after the matter was completed, they withdrew to propagate the Dharma according to the teachings. Evil results and evil causes arise in the late period of the Dharma-ending Age, and before and after the Buddha (referring to periods without the Buddha's teachings) they grow in times without leisure for practice. Gladly longing to be reborn in the Pure Land, but the excellent practice cannot be accomplished. If hoping to be reborn in the heavenly palace, I am afraid that the excellent good causes have not formed the Pure Land. Even without evil defilements, the Holy Teachings themselves have discrepancies. Although the heavenly palace has sensual pleasures, there is certainly no doubt in the principles. Those who厭惡the worldly realms, when touching things, can be undefiled; those who indulge in sensual pleasures, even if things themselves are undefiled, will be defiled. The precepts and activities are lacking, and blessings and wisdom are shallow. Since the Buddha manifests the impure land in response to the faculties of sentient beings, ordinary beings should also accord with the holy realm and gladly seek rebirth. The highest sages and worthies all do this kind of work, how can the lower ordinary beings and lower positions surpass it? Therefore, those who have the same practice should all focus on learning, hoping to penetrate and discern, and fill the causes of rebirth. The remaining situations and events are recorded in detail in other biographies.

The fourth volume of the 'Biographies of Eminent Monks of the Great Song Dynasty' records: Later, he personally traveled to Mount Wutai, ascended Mount Daixing and arrived at the West River, staying overnight in an ancient Buddha temple. He dreamed that he was under a rock on the mountainside, and countless people were singing painful voices. In the dimness, he initially could not bear to listen. He walked up the layered peaks, all of which were the color of lapis lazuli, and completely saw the various lands. Looking up at a city, there was a voice in the city saying: 'Stop, stop, tut (an interjection expressing prohibition), Master Ji (referring to the monk Shi Daoji) has not yet allowed you to come here.' After a while, two celestial children came out of the city and asked: 'Have you seen the suffering beings suffering under the mountain?' He replied: 'I hear the sound but do not see the form.' The children then gave him a sword hilt, saying: 'Cut open your abdomen and you should see it.' Daoji cut open his abdomen himself, and two rays of light opened from his abdomen, illuminating the foot of the mountain, and he saw countless people suffering extreme pain. At that time, the children entered the city, took two rolls of paper and a pen, and threw them to him, and he held the paper and pen and left. When morning came, the surprise had not yet stopped. After passing the Xinya Temple, there was light, which did not go out for a long time. Searching and looking at the places where the several axes were emitting light, he explored and obtained the 'Maitreya's Descent Sutra'. Then he recalled

。前夢必慈氏令我造疏通暢厥理耳。遂投毫次筆鋒有舍利二七粒。而隕如吳含桃許大。紅色可愛。次零然而下者。牧如黃梁粟粒(云云)。

依此讚得義　　本經行講演　欣以此法施　　順次詣都率　慈尊受教誡　　顯法身無相

觀彌勒菩薩上生兜率天經贊卷下終

【現代漢語翻譯】現代漢語譯本：之前做的夢一定是彌勒菩薩（Maitreya Bodhisattva，未來佛）讓我造疏，通暢其中的道理。於是我開始動筆，筆鋒處有舍利（śarīra，佛教聖物，通常指高僧火化后的遺物）二十七粒，像吳地的含桃一樣大，紅色，非常可愛。之後零零散散落下的，像黃粱米粒一樣（等等）。

依照此贊，得以講演本經欣然以此法施，依次前往兜率天（Tuṣita Heaven，欲界天之一，彌勒菩薩的居所）慈尊接受教誡，顯現法身無相

《觀彌勒菩薩上生兜率天經贊》卷下終

【English Translation】 English version: The previous dream must have been Maitreya Bodhisattva (Maitreya Bodhisattva, the future Buddha) instructing me to create a commentary to clarify its principles. So I began to write, and at the tip of the brush, there were twenty-seven śarīras (śarīra, Buddhist relics, usually referring to the remains of eminent monks after cremation), as large as Wu's nectarines, red and lovely. Afterwards, the scattered ones that fell were like grains of yellow millet (etc.).

According to this praise, I am able to lecture on this scripture. Joyfully with this Dharma offering, I proceed in order to Tuṣita Heaven (Tuṣita Heaven, one of the desire realms, the abode of Maitreya Bodhisattva). The Compassionate One receives the teachings, manifesting the formless Dharmakāya (Dharmakāya, the body of the Dharma).

End of the Commentary on the Sutra of Contemplating Maitreya Bodhisattva's Ascent to Tuṣita Heaven, Volume Two