T38n1774_三彌勒經疏
大正藏第 38 冊 No. 1774 三彌勒經疏
No. 1774 [cf. Nos. 452, 454, 456]
三彌勒經疏
興撰
彌勒上生經料簡記
將釋此經。略以五門分別。一者述教興緣起。二者廣辨□□□。□□□□□□。□□□□□。五者隨文解釋。
所言□□□□□中有二。一者略辨。二者廣辨。言略辨者。竊以法性致深。體遍法界。用周宇宙。體遍法界。故遠近難量。用周宇宙。故空有豈測。良真理同□□□□□。而無所融智了真際。無所照故無所不照。無所融故無所不融。無所不融故理事俱現一心之鏡。無所不照故鏡智同潛一如之海。是義至聖圓智方等究證。是故彌勒大士位登妙覺。跡垂娑婆。位登妙覺。故二障□暗映用四智鏡。跡垂娑婆。□□□□□□□□□□□□□□□□□□□□□□□□德。所以德高群魔自摧。功大諸異學類茲伏。是□□□□□路開涅槃門。為息苦輪故近在兜率。遠臨壞劫。□□□□□□□□□□□□名□故說此經第二廣辨者且□□□□□□□□□□□□□□敬心由□聖□妙□□□□□□□證凈信故二為于正法生尊重心。顯已所聞令生信故。三為欲□眾放光召眾睹相雲集故。四為欲敘事將說法時雨華動地故。
【現代漢語翻譯】 現代漢語譯本 大正藏第 38 冊 No. 1774 三彌勒經疏 No. 1774 [cf. Nos. 452, 454, 456] 三彌勒經疏 興撰 彌勒上生經料簡記 將要解釋這部經，大致用五個方面來分別說明。一是敘述教法的興起和因緣。二是廣泛辨析□□□。□□□□□□。□□□□□。五是隨文解釋。 所說的□□□□□中有兩個方面。一是簡略地辨析，二是廣泛地辨析。說到簡略地辨析，我認為法性的精深，本體遍及法界，作用周遍宇宙。本體遍及法界，所以遠近難以衡量。作用周遍宇宙，所以空有難以測度。實在的真理與□□□□□相同，而無所不融。智慧了達真際，無所照，所以無所不照。無所不融，所以無所不融。無所不融，所以理和事都顯現在一心之鏡。無所不照，所以鏡智如同潛藏在一如之海。這個道理是至聖圓滿的智慧方能究竟證得。因此，彌勒（Maitreya，未來佛）大士位登妙覺，示現在娑婆（Saha，現世）。位登妙覺，所以二障（煩惱障和所知障）的黑暗映照四智之鏡。跡垂娑婆，□□□□□□□□□□□□□□□□□□□□□□□□德。所以德行高尚，群魔自然摧伏。功德廣大，各種異端學說在此降伏。這是□□□□□路，開啟涅槃（Nirvana，寂滅）之門。爲了止息苦輪，所以近在兜率（Tusita，欲界天），遠臨壞劫。□□□□□□□□□□□□名□，所以說這部經。第二，廣泛地辨析，暫且□□□□□□□□□□□□□□敬心，由於□聖□妙□□□□□□□證凈信，所以二是爲了對正法生起尊重心。顯示已經聽聞的，使生起信心。三是爲了想要□眾放光，召集大眾觀看相好，雲集而來。四是爲了敘述事情，將要說法時，天雨妙華，大地震動。
【English Translation】 English version Taisho Tripitaka Volume 38, No. 1774 Commentary on the Maitreya Sutra No. 1774 [cf. Nos. 452, 454, 456] Commentary on the Maitreya Sutra Compiled by Xing Notes for the Maitreya's Upper Birth Sutra To explain this sutra, I will roughly divide it into five aspects. First, to describe the arising of the teachings and their causes. Second, to extensively analyze □□□. □□□□□□. □□□□□. Fifth, to explain the text accordingly. What is said about □□□□□ has two aspects. First, a brief analysis; second, an extensive analysis. Speaking of the brief analysis, I believe that the Dharma-nature is profound, its essence pervades the Dharma-realm, and its function encompasses the universe. Because its essence pervades the Dharma-realm, its distance is difficult to measure. Because its function encompasses the universe, its emptiness and existence are difficult to fathom. The true principle is the same as □□□□□, yet it merges with everything. Wisdom understands the true reality; because it illuminates nothing, it illuminates everything. Because it merges with nothing, it merges with everything. Because it merges with everything, both principle and phenomena appear in the mirror of the one mind. Because it illuminates nothing, mirror-like wisdom is latent in the sea of oneness. This principle is what the perfectly enlightened wisdom of the most holy ones ultimately proves. Therefore, the Bodhisattva Maitreya (future Buddha) has attained the Wonderful Enlightenment, manifesting in the Saha (present world). Because he has attained the Wonderful Enlightenment, the darkness of the two obscurations (afflictive and cognitive obscurations) reflects the mirror of the four wisdoms. His traces remain in the Saha world, □□□□□□□□□□□□□□□□□□□□□□□□ virtue. Therefore, his virtue is so high that all demons naturally crumble. His merit is so great that various heretical teachings are subdued here. This is the □□□□□ path, opening the gate of Nirvana (liberation). To cease the wheel of suffering, he is near in Tusita (heaven), and far in the kalpa of destruction. □□□□□□□□□□□□ name □, therefore this sutra is spoken. Second, the extensive analysis, for now □□□□□□□□□□□□□□ reverence, due to □ holy □ wonderful □□□□□□□ proof of pure faith, so two is to generate respect for the true Dharma. Revealing what has been heard, to generate faith. Three is to want to □ the assembly to emit light, summoning the assembly to behold the auspicious marks, gathering together. Four is to narrate the events, when about to preach the Dharma, flowers rain down from the heavens, and the earth shakes.
五為欲宣說真實義及多所作故。真實義者。即諸經中所有正宗。稱其機宜獲利樂。故名真實義。義者義利也。多所作者前真實義。□□末代拯濟無極故。名多所作。多所作者。應為第六。然而真實□。□送□□機故。合□一判也。將此□相須諸大□□□終宣說因緣。略為三義一神力所作。即攝眾尊諸□□二也。二種智所作。即能說者真實義二也。三慈悲所作。□多□□□也□此五相準者。上生經備彼五相。下生經無有攝眾敘事二相。□佛經唯有初后二相。所以然者。如來善權方便非□。□□可□□異□□相雖然□□說□經所被□□□二種。一者聖者。二異生。初復有二。一為此方菩薩。如經云如來一音聲說百億陀羅尼門。彌勒菩薩應時即得故。二化他方菩薩。如經云如來說兜率天十善報應。十方菩薩得首楞嚴三昧法門。后異生有三品。謂上品修者。或修觀佛三昧。或懺眾罪。□于□身。得見彌勒。□□優劣見形大小。廣如方等陀羅尼經及上生經說。中品修者。或修觀佛三昧。或修凈業。捨身之後。生於彼天始□彌勒。至不退轉。亦如上生經說。下品修者。修施戒等種□□發弘誓願□□彌勒。舍此身後。隨業受生。乃至彌勒成道時。得值彌勒。三會蒙度。是即如下產生佛二經說。有說上生經為化中品。餘二經為化下品。
其上品者。正是方等經所被機。上□上生經□□上中二品。若科為上品。而不為上品。□□便違上生經。□云命終時彌勒放大人相光迎此人故。故初□為勝問。八相雖異。但是彌勒一相續身。身既不殊。何須如來別說三經。答良由眾生機悟不同。不同者何。略有十四種。一為諸眾生未種善根故令種善根。說上生經。已種善根令得解脫故說餘二經。二為諸眾生修成大因故說上生經。為令眾生說得小果故說餘二經。三為諸眾生聞贊菩薩功德得益故說上生經。為令眾生聞贊成佛獲益故說餘二經。四為諸眾生□□種善根得益故說上生經。為令眾生久種善根得益故說餘二經。五為諸眾生遠見佛故說上生經。為令眾生近見佛故說餘二經。六為諸眾生於兜率天得益故說上生經為令眾生於閻浮提得益故說餘二經。七為諸眾生聞□□□天宮祈生彼故說上生經。為令眾生見寶樓閣破壞得解無故說餘二經。八為諸眾生見多佛身得益故說上生經。為令眾生見一佛身得益故說餘二經。九為諸眾生於兜率天身得益故說上生經。于閻浮提出家得益故說餘二經。十為諸眾生聞釋迦嘆彌勒得益故說上生經。為令眾生聞彌勒嘆釋迦得益故說餘二經。十一為諸眾生聞彌勒初一相得益故說上生經。為令眾生聞后七相得益故說餘二經。十二為諸眾生應聞近執請說得
益故說上生經。為令眾生應聞鹙馬請說得益故說餘二經。十三為知上下生處依果勝降差別故說三經。十四為知上下二正報因果等量異故說三經。
第二教□體者。有二。初總辨宗體。后別□□宗云總辨即二家說。謂江南諸師多作是說。約所詮義辨宗體。云宗即體。體即宗。宗體無別故。今唐世諸師云。教名為經。義名為宗。故宗體不同。此說各有得失。謂若如初說者。法義二無礙境。應同故。謂論云法無礙緣名等。義無礙緣所詮故。若如后說者。契經體性。應非義故。若爾者便違論文及義故。初義義中生解究竟門。后義教義中令差別門故。亦名共得。然則今辨教宗體。自有二門。一教義別性。即宗體不同。謂教名體。義名宗。二文義同用門。即宗體無異。謂義亦教。教以宗體無異故。對法論云。法所緣者。謂名句文身。宗即體故。舊中□□云。顯體分即所詮十義體即宗以□□□云。經體有二。一文。二義 次後別顯經宗者。三說。一云此經以三昧為宗。謂愿生兜率得見彌勒。自非三昧不成就故。一云不然。若雖修定。而若無觀心。都無所就。故應說以觀心為宗。故經下文云。若作是觀名為正觀。若他觀者名為耶觀。又若不許。便違題目云觀義故。一云。前說皆未悉理。謂定非欲界因故。觀非正所求故。應說即以
【現代漢語翻譯】 現代漢語譯本：因為要讓眾生聽聞鹙馬（Śāriputra）的請問而得到利益，所以宣說了《上生經》。爲了讓眾生了解上下生之處所依據的果報殊勝和降生的差別，所以宣說了這三部經。爲了讓眾生了解上下二處正報的因果等同和差異，所以宣說了這三部經。
第二，關於教□的體性，分為兩部分。首先總的辨明宗體，然後分別□□。宗的含義是總的辨明二家之說。江南的諸位法師大多這樣認為，依據所詮釋的義理來辨明宗體，認為宗就是體，體就是宗，宗體沒有差別。而當今唐朝的諸位法師認為，教名為經，義名為宗，所以宗體不同。這種說法各有得失。如果按照第一種說法，法義二者無礙的境界，應當相同。論中說，法無礙的因緣是名相等，義無礙的因緣是所詮釋的義理。如果按照后一種說法，契經的體性，應當不是義理。如果是這樣，就違背了論文和義理。第一種說法是義理中產生理解的究竟之門，后一種說法是教義中產生差別的門，也可以說是共同得到的。然而，現在辨明教宗體，自有兩種途徑。一是教義的別性，即宗體不同，教名為體，義名為宗。二是文義的同用之門，即宗體沒有差異，義也是教，教以宗體沒有差異的緣故。《對法論》中說，法所緣的，是名句文身，宗就是體。舊中□□中說，顯體分就是所詮釋的十義，體就是宗。□□□中說，經體有兩種，一是文，二是義。其次，分別顯示經的宗旨，有三種說法。一種說法認為，這部經以三昧（Samadhi，禪定）為宗。因為愿生兜率天（Tusita Heaven）得見彌勒（Maitreya），如果不是三昧就不能成就。一種說法認為不然，即使修習禪定，如果沒有觀心，都不能成就。所以應當說以觀心為宗。所以經文下文說，如果這樣觀想，就稱為正觀，如果其他觀想，就稱為邪觀。而且如果不允許這樣說，就違背了題目中的『觀義』二字。一種說法認為，前面的說法都沒有完全理解道理。因為定不是欲界（Kāmadhātu）的因，觀不是真正所求的，應當說就是以
【English Translation】 English version: The Superior Birth Sutra was spoken to benefit sentient beings by allowing them to hear Śāriputra's request. These three sutras were spoken to allow sentient beings to understand the differences in the superior rewards and descents based on the places of upper and lower births. These three sutras were spoken to allow sentient beings to understand the equality and differences in the causes and effects of the proper rewards in the upper and lower realms.
Secondly, regarding the nature of the teachings, there are two parts. First, generally distinguish the doctrine and essence; then, separately […]. The meaning of 'doctrine' is to generally distinguish the views of two schools. The masters of Jiangnan mostly hold this view, distinguishing the doctrine and essence based on the meaning being explained, believing that the doctrine is the essence, and the essence is the doctrine, and there is no difference between the doctrine and the essence. However, the masters of the Tang Dynasty today believe that the teachings are called sutras, and the meaning is called the doctrine, so the doctrine and essence are different. These views each have their merits and demerits. If according to the first view, the unobstructed realm of Dharma and meaning should be the same. The Treatise says that the condition for unobstructed Dharma is names and so on, and the condition for unobstructed meaning is the meaning being explained. If according to the latter view, the nature of the sutras should not be meaning. If so, it would violate the text and meaning of the treatise. The first view is the ultimate gate of understanding arising from meaning, and the latter view is the gate of differentiation arising from teachings and meaning, which can also be said to be mutually obtained. However, now distinguishing the doctrine and essence of the teachings, there are two paths. One is the distinct nature of teachings and meaning, that is, the doctrine and essence are different, with the teachings being called the essence and the meaning being called the doctrine. The other is the gate of the same use of text and meaning, that is, the doctrine and essence are not different, with meaning also being teachings, because the teachings have no difference in doctrine and essence. The Abhidharma Treatise says that what the Dharma focuses on is names, phrases, and body of words, and the doctrine is the essence. The old [… ] says that the manifested essence is the ten meanings being explained, and the essence is the doctrine. [… ] says that there are two types of sutra essence: one is the text, and the other is the meaning. Secondly, separately revealing the purpose of the sutra, there are three views. One view is that this sutra takes samadhi (concentration) as its purpose. Because one wishes to be born in the Tusita Heaven and see Maitreya, which cannot be achieved without samadhi. Another view is that this is not the case; even if one practices meditation, without contemplation of the mind, nothing can be achieved. Therefore, it should be said that it takes contemplation of the mind as its purpose. Therefore, the sutra says below, 'If one contemplates in this way, it is called correct contemplation; if one contemplates in other ways, it is called wrong contemplation.' Moreover, if this is not allowed, it would violate the words 'contemplation of meaning' in the title. One view is that the previous views have not fully understood the principle. Because samadhi is not the cause of the Desire Realm (Kāmadhātu), and contemplation is not what is truly sought, it should be said that it is
依正因果為宗。后說為勝。然此中三說。一云。唯以眾生生天見聖因果為宗。謂人生天。天得不退轉。是經大意故。一云。正顯彌勒生兜率令益眾生。乃見經本意故。一云即以菩薩及眾生依正因果為宗。謂經云是名兜率陀天十善報應勝妙福處者。即顯菩薩因果也。又下云佛諸弟子修行六□即生彼天者。顯眾生因果。然題目中觀□眾生因之。生言表菩薩果者。影略互顯也。上生經辨宗已意。次辨二經宗者。有二說。一云廣辨依正報及欲生修因。以下生經為宗。廣顯國土並佛神德及以眾生見佛因緣。成佛經為宗。今云不然。謂依正二報眾生見佛二經皆同故。應說二經皆以彌勒七相教化眾生。隨其所應今得自棄之果為宗。
第三經本單重者。此中先辨單重。后辨真偽。言單重者。上生經八紙者。北涼阻渠舍安陽侯譯。下生經九紙者。晉承聖三年羅什于豫章寶因寺譯。成佛經十七紙者。西晉笠法護譯。後秦弘始年羅什譯。下生經六紙。然名彌勒受決。又別人譯名彌勒成時經。然三紙。詞謂不備故存前本。此云十七紙成佛經。六□下生經。三紙成時經者。弘始四年譯。第二齣宋錄。云十七紙成佛經六紙下生經。三紙成時經。同本異譯。然不言弘始經此十七紙六紙三紙者。與法護譯。大同小異。見二秦錄。長安釋道標譯。成
【現代漢語翻譯】 現代漢語譯本： 以依報和正報的因果為根本宗旨。后一種說法更為優勝。然而，這裡有三種說法。第一種說法認為，僅僅以眾生往生天界、見到聖者的因果為宗旨。認為人往生天界，天人得到不退轉的果位，這是此經的大意。第二種說法認為，主要彰顯彌勒菩薩往生兜率天，利益眾生，這才是此經的本意。第三種說法認為，以菩薩和眾生的依報和正報因果為宗旨。認為經中說『這被稱為兜率陀天十善報應殊勝美妙的福地』，就是彰顯菩薩的因果。又下文說『佛的諸位弟子修行六度，就能往生彼天』，彰顯的是眾生的因果。然而，題目中『觀』和『眾生』是往生的因，『生』字則表示菩薩的果，這是互相映襯和簡略地顯現。以上是《上生經》辨別宗旨的意義。接下來辨別兩種經的宗旨，有兩種說法。一種說法認為，廣泛辨別依報和正報，以及想要往生所修的因，這是《下生經》的宗旨。廣泛彰顯國土以及佛的神德，以及眾生見到佛的因緣，這是《成佛經》的宗旨。現在認為不是這樣。認為依報和正報，以及眾生見到佛，兩部經都相同。應該說兩部經都以彌勒菩薩的七種相好教化眾生，隨著他們各自相應的根器，現在得到捨棄惡果的果報為宗旨。
第三，關於經本的單重問題。這裡先辨別單重，后辨別真偽。說到單重，《上生經》八紙，是北涼沮渠蒙遜時期的舍安陽侯翻譯的。《下生經》九紙，是晉朝承聖三年羅什（Kumarajiva）在豫章寶因寺翻譯的。《成佛經》十七紙，是西晉竺法護（Dharmaraksa）翻譯的。後秦弘始年間羅什（Kumarajiva）翻譯的《下生經》六紙，又名《彌勒受決》，也有人翻譯為《彌勒成時經》，只有三紙，因為詞句不完備，所以保留了之前的版本。這裡說十七紙的《成佛經》，六紙的《下生經》，三紙的《成時經》，是弘始四年翻譯的。第二種說法出自《宋錄》，說十七紙的《成佛經》，六紙的《下生經》，三紙的《成時經》，是同本異譯。然而沒有說是弘始年間翻譯的這十七紙、六紙、三紙，與竺法護（Dharmaraksa）翻譯的，大同小異。見於《二秦錄》，長安釋道標翻譯的《成佛經》。
【English Translation】 English version: It takes the cause and effect of the dependent and independent realms as its fundamental principle. The latter statement is superior. However, there are three views here. The first view holds that it solely takes the cause and effect of sentient beings being born in the heavens and seeing the sages as its principle. It believes that when people are born in the heavens, the heavenly beings attain the state of non-retrogression, which is the main idea of this sutra. The second view holds that it mainly highlights Maitreya's (the future Buddha) birth in Tushita Heaven (a pure land), benefiting sentient beings, which is the true intention of this sutra. The third view holds that it takes the cause and effect of the dependent and independent realms of both Bodhisattvas (enlightenment beings) and sentient beings as its principle. It believes that the sutra says, 'This is called the Tushita Heaven, a supremely wonderful blessed place of the rewards of the ten virtues,' which highlights the cause and effect of Bodhisattvas. Furthermore, the following passage says, 'The Buddha's disciples who cultivate the six paramitas (perfections) will be born in that heaven,' which highlights the cause and effect of sentient beings. However, in the title, 'contemplation' and 'sentient beings' are the cause of rebirth, while the word 'birth' indicates the fruit of the Bodhisattva, which is a mutual reflection and brief manifestation. The above is the meaning of distinguishing the principle of the 'Sutra on Maitreya's Ascent to Heaven'. Next, to distinguish the principles of the two sutras, there are two views. One view holds that it extensively distinguishes the dependent and independent realms, as well as the causes cultivated for those who wish to be reborn, which is the principle of the 'Sutra on Maitreya's Descent to Earth'. It extensively manifests the land and the Buddha's divine virtues, as well as the conditions for sentient beings to see the Buddha, which is the principle of the 'Sutra on Becoming a Buddha'. Now, it is believed that this is not the case. It is believed that the dependent and independent realms, as well as sentient beings seeing the Buddha, are the same in both sutras. It should be said that both sutras take Maitreya's seven characteristics of teaching sentient beings, according to their respective capacities, and now attaining the fruit of abandoning evil consequences as their principle.
Thirdly, regarding the issue of the single or multiple versions of the sutra. Here, we first distinguish the single or multiple versions, and then distinguish the authenticity. Speaking of the single or multiple versions, the 'Sutra on Maitreya's Ascent to Heaven' has eight folios, which was translated by She Anyang Hou during the Northern Liang dynasty under Juqu Mengxun. The 'Sutra on Maitreya's Descent to Earth' has nine folios, which was translated by Kumarajiva (Luoshi) in the third year of the Chengsheng era of the Jin dynasty at Bao'en Temple in Yuzhang. The 'Sutra on Becoming a Buddha' has seventeen folios, which was translated by Dharmaraksa (竺法護) during the Western Jin dynasty. During the Hongshi era of the Later Qin dynasty, Kumarajiva (Luoshi) translated the 'Sutra on Maitreya's Descent to Earth' with six folios, also known as 'Maitreya's Prediction', and another translation is called 'Sutra on Maitreya's Accomplishment', with only three folios. Because the wording is incomplete, the previous version was retained. Here it says the 'Sutra on Becoming a Buddha' with seventeen folios, the 'Sutra on Maitreya's Descent to Earth' with six folios, and the 'Sutra on Maitreya's Accomplishment' with three folios, which were translated in the fourth year of the Hongshi era. The second statement comes from the 'Song Record', saying that the 'Sutra on Becoming a Buddha' with seventeen folios, the 'Sutra on Maitreya's Descent to Earth' with six folios, and the 'Sutra on Maitreya's Accomplishment' with three folios, are different translations of the same text. However, it does not say that these seventeen, six, and three folios were translated during the Hongshi era, and they are largely the same but slightly different from Dharmaraksa's (竺法護) translation. See the 'Records of the Two Qin Dynasties', translated by Shi Daobiao of Chang'an.
佛經是第三譯也。齊世江𠚰沙門道政。更后復斷首尾。名成佛經。又謂下生經。而其經首有大智舍利弗也基師云。下生經自有二本。大即有如是我聞。是晉時笠法護譯。小即有大智舍利弗。是晉時羅什譯也。古云翻人有異。基師云。大即其三分。然無序分者。是略頌耳。總而言。初一即單本。后二即重本。謂下生經再譯故。成佛經三譯故 后辨真偽者。如是三經。皆真而非偽。此辨第三門已竟。然今置因論生論更談傍義。問此三經為□乘攝。為小乘教。答有三解。一云。此三經皆出阿含故皆小乘攝。若不爾。便違具凡夫身未斷諸漏等義故。一云。上生經大乘攝。經云身圓光中有首楞嚴三昧故。餘二經皆小乘攝。謂下生經從增一出。成佛經從長阿含出。文義淺薄得小果故。一云。前說皆未盡理。三經皆有大小異故。謂上生經中先說為跋陀婆羅文殊等。亦得六時常說不退轉行。五百億天人不退于無上覺故。優波離身處下位。所解局路。以己所知作此問具凡夫身等。下生經辨常等德。辨常等義。同大涅槃故。又增一阿含經前秦建元年曇摩難提譯。下生經後秦弘始年羅什譯。必不可出之增一經故。又大成佛經云。三會說法皆得二乘果發無上正等覺心故。故菩薩眾略不列耳。是故當知三經皆大乘理不疑。問頓漸其義云何。答二說
。一云上生經頓教攝。以不思議諸陀羅尼首楞嚴定等。非二乘所得故。一云此經漸教攝。以人天八部愿生彼天故。今且后說為勝。以諸比丘等皆蒙化益故。餘二經義亦可同也。
第四釋題目者。此中三。初通辨名。次別釋題名。后總解題名。此即初。謂準經下文自有二名。初名彌勒般涅槃經。后名觀彌勒菩薩上生兜率陀天發菩提心經。有說。經首題名雖通二名皆不周悉。何故。雖題目中初名中彌勒菩薩之名。而無般涅槃。雖立后名中觀兜率陀天。而略發菩提心故。有說。初名即彌勒菩薩終沒之名。后名即彌勒菩薩生天之名。是故今將彼第二之名。以立經目。所以然者。經正體分中。具辨彌勒人死生天。其後分中具列二名故。因和上云。二解共不盡理。謂經題目及品目未必佛說故。故應說此經目有三名。於前二經中。加初題目故。謂初一經家立后二乃如來說。由此義故題目與后二名義不同也 第二別釋題名者。言佛說有唱能說主。言觀彌勒菩薩上生兜率陀天者。表能觀及所觀。謂物令修因故。然言略故但言觀耳。言經者契經。言佛者具在梵音可言佛陀。此云覺者。今此言佛者。即應化兩身言說者具言遮。此反說。謂文義能起。此中有說。如來慈悲本願增上力。聞者識上現文義相。此文義雖親依自善根力起。而就強
【現代漢語翻譯】 現代漢語譯本：一種觀點認為，《云上生經》屬於頓教所攝，因為它包含了不可思議的諸陀羅尼（Dharani，總持，咒語）、首楞嚴定（Śūraṅgama-samādhi，一種深妙的禪定）等，這些並非聲聞乘和緣覺乘所能獲得的。另一種觀點認為，此經屬於漸教所攝，因為人天八部都發愿往生到兜率天（Tuṣita Heaven）去。現在以後一種說法為勝，因為諸位比丘等都蒙受了教化的利益。其餘兩部經的意義也可以類同理解。 第四，解釋題目。這裡分為三個部分：首先是總的辨別名稱，其次是分別解釋題名，最後是總的解釋題名。這裡是第一部分，即依據經文下文，經文字身有兩個名稱。第一個名稱是《彌勒般涅槃經》（Maitreya Parinirvana Sutra），第二個名稱是《觀彌勒菩薩上生兜率陀天發菩提心經》（Sutra on Contemplating Maitreya Bodhisattva's Ascent to Tuṣita Heaven and Generating the Mind of Enlightenment）。有人說，經首的題名雖然涵蓋了兩個名稱，但都不夠完整。為什麼呢？雖然題目中的第一個名稱有彌勒菩薩（Maitreya Bodhisattva）之名，但沒有『般涅槃』（Parinirvana，完全的涅槃）。雖然第二個名稱中有『觀兜率陀天』（Contemplating Tuṣita Heaven），但省略了『發菩提心』（Generating the Mind of Enlightenment）。有人說，第一個名稱指的是彌勒菩薩最終寂滅，第二個名稱指的是彌勒菩薩往生天界。因此，現在採用第二個名稱來作為經的題目。之所以這樣，是因為經的正體部分詳細闡述了彌勒人死亡和往生天界之事，其後半部分則列出了兩個名稱。因和上說，這兩種解釋都不夠合理，因為經的題目和品目未必是佛所說。所以應該說這部經的題目有三個名稱，在前兩個經名中，加上最初的題目。也就是說，最初的題目是經家所立，后兩個才是如來（Tathagata，佛）所說。因此，題目的意義與后兩個名稱的意義不同。第二，分別解釋題名。『佛說』（Thus spoken by the Buddha）表明了能說的主體。『觀彌勒菩薩上生兜率陀天』（Contemplating Maitreya Bodhisattva's Ascent to Tuṣita Heaven）表明了能觀者和所觀者，即通過觀想事物來使人修習因。然而，因為語言簡略，所以只說了『觀』。『經』（Sutra）指的是契經。『佛』（Buddha）的梵音是佛陀（Buddha），意為覺者。這裡所說的『佛』，指的是應化兩身（應身和化身）的言說者。『說』（spoken）是遮反說，即文義能夠生起。有人說，這是如來慈悲本願的增上力，使聽聞者在意識上顯現文義的相。雖然文義的生起親依于自身的善根力，但就強調了如來的力量。
【English Translation】 English version: One view is that the Cloud Above Birth Sutra is included in the Sudden Teaching, because it contains inconceivable Dharanis (總持，咒語), Śūraṅgama-samādhi (首楞嚴定，a profound state of meditative concentration), etc., which are not attainable by Śrāvakas (聲聞乘) and Pratyekabuddhas (緣覺乘). Another view is that this sutra is included in the Gradual Teaching, because the eight classes of gods and humans all vow to be reborn in Tuṣita Heaven (兜率天). Now, the latter view is considered superior, because all the bhikkhus (比丘) and others are benefited by the teachings. The meaning of the other two sutras can be understood similarly. Fourth, explaining the title. This is divided into three parts: first, a general distinction of the names; second, a separate explanation of the title; and third, a general explanation of the title. This is the first part, that is, according to the text below, the sutra itself has two names. The first name is Maitreya Parinirvana Sutra (彌勒般涅槃經), and the second name is Sutra on Contemplating Maitreya Bodhisattva's Ascent to Tuṣita Heaven and Generating the Mind of Enlightenment (觀彌勒菩薩上生兜率陀天發菩提心經). Some say that although the title at the beginning of the sutra covers the two names, neither is complete. Why? Although the first name in the title has the name of Maitreya Bodhisattva (彌勒菩薩), it does not have 'Parinirvana' (般涅槃，complete Nirvana). Although the second name has 'Contemplating Tuṣita Heaven' (觀兜率陀天), it omits 'Generating the Mind of Enlightenment' (發菩提心). Some say that the first name refers to the final extinction of Maitreya Bodhisattva, and the second name refers to Maitreya Bodhisattva's rebirth in the heavens. Therefore, the second name is now used as the title of the sutra. The reason for this is that the main body of the sutra elaborates on the death and rebirth of Maitreya in the heavens, and the latter part lists the two names. Because Upadhyaya (和上) said that neither of these explanations is reasonable, because the title and chapter titles of the sutra are not necessarily spoken by the Buddha. Therefore, it should be said that there are three names for the title of this sutra, adding the initial title to the previous two sutra names. That is to say, the initial title was established by the sutra compiler, and the latter two were spoken by the Tathagata (如來，Buddha). Therefore, the meaning of the title is different from the meaning of the latter two names. Second, explain the title separately. 'Thus spoken by the Buddha' (佛說) indicates the speaker. 'Contemplating Maitreya Bodhisattva's Ascent to Tuṣita Heaven' (觀彌勒菩薩上生兜率陀天) indicates the contemplator and the contemplated, that is, by contemplating things to make people cultivate causes. However, because the language is concise, it only says 'contemplating'. 'Sutra' (經) refers to a sutra that accords with the truth. 'Buddha' (佛) in Sanskrit is Buddha (佛陀), which means the enlightened one. The 'Buddha' mentioned here refers to the speaker of the two bodies of response and transformation (應身和化身). 'Spoken' (說) is a negation, that is, the meaning of the text can arise. Some say that this is due to the increased power of the Tathagata's compassion and original vow, which causes the listener to manifest the appearance of the meaning of the text in consciousness. Although the arising of the meaning of the text is closely dependent on the power of one's own roots of goodness, it emphasizes the power of the Tathagata.
緣名為佛說。有說。聞者善根增上力故。如來識上文義相生。此文義相是佛利他善根所起。名為佛說。今後說為勝。謂佛果位備有色心德故。故如來第八識上兜率依正因果文義相生。故名佛說也。觀者具言阿耶羅。此反觀。謂心勤彼妙界向趣故觀也。彌勒者亦名彌帝隸者。古所傳皆訛也。今正梵音云梅怛利耶。此云爲慈。慈有二義。一從母慈故。二據自慈故。初慈即梅呾利尼。梅呾利尼是女聲。謂從母姓慈故因名慈氏。如賢愚經第六十云。初生便有三十二相。身紫金色。姿容挺特。輔相歡喜。召相師。相師既見貌轉贊其善。因欲立名。問云生時之相矣。文答云其母素性不調。懷子以來。慈矜苦厄。相師占曰。此兒者。因立名。名梅呾利耶。后慈即梅呾利曳耶。梅呾利是男聲。以自性修慈。如經說。佛云過去此贍部洲。有大國王。名達摩流波。此云法愛。爾時有佛。號曰弗沙。有一比丘。入慈心三昧。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。我當修習生生不絕。彼時法愛王今慈氏。謂從彼發意。常號慈氏。久習性成佛亦稱彌勒。彌勒波羅門種姓。父姓母姓俱有慈故名為慈氏。復婆須密經云。阿羅彌勒。此云慈氏。語轉異而義亦無違。又解。阿羅即阿逸多。阿逸多是名
【現代漢語翻譯】 現代漢語譯本 緣起之名，是佛所說。有人說，聽聞者善根增長的緣故，如來識上文句義理相應而生。這文句義理是佛利他善根所生起，名為佛說。如今以後所說是最殊勝的，因為佛果位具備色心等功德。所以如來第八識上兜率天的依報、正報、因果等文句義理相應而生，所以名為佛說。觀者，完整地說應是阿耶羅（反觀）。這是反觀，是指心專注于彼妙界而嚮往的緣故。彌勒（Maitreya）也叫彌帝隸者，古時候所傳的都錯了。現在正梵音是梅怛利耶（Maitrīya），意思是『慈』。慈有兩種含義，一是隨母之慈，二是據自之慈。最初的慈就是梅呾利尼（Maitrīṇī），梅呾利尼是女聲，是指隨母姓而慈，因此名為慈氏。如《賢愚經》第六十所說，初生便有三十二相，身紫金色，姿容挺拔特異，輔相歡喜，召來相師。相師見到后，讚歎他的美好。因此想為他取名，問（他的母親）說：『（孩子）出生時有什麼特別的徵兆嗎？』（孩子的母親）回答說：『我素來身體不適，自從懷孕以來，常為苦厄而慈憫。』相師占卜后說：『這個孩子，因為這個緣故』，因此立名為梅呾利耶。後來的慈就是梅呾利曳耶（Maitrīya），梅呾利是男聲，是以自性修慈。如經中所說，佛說過去在此贍部洲，有一大國王，名叫達摩流波（Dharmarūpa），意思是法愛。當時有佛，名叫弗沙（Puṣya），有一比丘，入慈心三昧，身相安靜，放光照耀。國王問：『這位僧人修何種禪定才能達到如此境界？』佛說：『入慈定。』國王更加欣喜，說：『這慈定如此殊勝！我應當修習，生生世世不絕。』那時的法愛王就是現在的慈氏。是指從那時發願，常號慈氏。久習成性，成佛也稱彌勒。彌勒是婆羅門種姓，父姓母姓都有慈，所以名為慈氏。又《婆須密經》說，阿羅彌勒，意思是慈氏。語音轉變而意義沒有違背。又解釋說，阿羅就是阿逸多（Ajita），阿逸多是名字。
【English Translation】 English version The name 'conditioned arising' is what the Buddha spoke. Some say that because the listener's roots of goodness increase, the meaning of the text arises in the Tathagata's consciousness. This meaning of the text arises from the Buddha's altruistic roots of goodness, and is called 'spoken by the Buddha'. What is spoken now and in the future is the most excellent, because the Buddha's state of fruition is complete with qualities of form and mind. Therefore, in the Tathagata's eighth consciousness, the environment, the being, and the cause and effect of Tuṣita heaven arise in accordance with the meaning of the text, hence it is called 'spoken by the Buddha'. 'Contemplator' should fully be stated as 'Ayaro' (reflection). This is reflection, meaning that the mind diligently contemplates that wonderful realm and aspires towards it. Maitreya (Maitreya) is also called Metteyya. What has been transmitted in ancient times is all wrong. Now the correct Sanskrit pronunciation is Maitrīya, which means 'compassion'. Compassion has two meanings: first, compassion from the mother; second, compassion based on oneself. The first compassion is Maitrīṇī. Maitrīṇī is a feminine word, referring to compassion from the mother's surname, hence the name 'Clan of Compassion'. As the sixtieth chapter of the Sutra of the Wise and Foolish says, 'At birth, he had thirty-two marks, his body was purple-golden, his appearance was outstanding, and his attendants were delighted. They summoned a fortune-teller. When the fortune-teller saw him, he praised his goodness. Therefore, they wanted to give him a name and asked, 'What were the signs at the time of his birth?' The text replied, 'His mother was naturally unwell. Since she became pregnant, she has been compassionate towards suffering.' The fortune-teller divined and said, 'This child, because of this reason,' therefore he was named Maitreya. The later compassion is Maitrīya. Maitrī is a masculine word, using one's own nature to cultivate compassion. As the sutra says, the Buddha said that in the past, in this Jambudvipa continent, there was a great king named Dharmarūpa, which means 'love of Dharma'. At that time, there was a Buddha named Puṣya, and there was a Bhikṣu who entered the Samadhi of Loving-kindness, his body was peaceful and emitted light. The king asked, 'What kind of Samadhi does this monk practice to achieve this?' The Buddha said, 'He has entered the Samadhi of Loving-kindness.' The king was even more delighted and said, 'This Samadhi of Loving-kindness is so magnificent! I should cultivate it continuously in every life.' That King Dharmarūpa is now Maitreya. It refers to making a vow from that time, and is often called the Clan of Compassion. Through long practice, it becomes his nature, and when he becomes a Buddha, he is also called Maitreya. Maitreya is of the Brahmin caste, and both his father's and mother's surnames have compassion, so he is called the Clan of Compassion. Furthermore, the Vasumitra Sutra says, 'Aro Maitreya', which means 'Clan of Compassion'. The pronunciation changes, but the meaning is not violated. Another explanation is that Aro is Ajita, and Ajita is a name.
。彌勒是姓。姓字俱唱故。故不相違。言菩薩者。梵云菩提薩埵。此云覺有情。緣覺有情為境故有財釋。或能求大覺有情故依主釋。今云菩薩者語略也。彌勒即菩薩故持業。彌勒之菩薩故依主釋。言上生者。升勝名上。報起名生。謂寄彼勝天諸報新起故。是即八相中一相。言兜率陀天者。具言都史多提婆。此云知足天。亦名喜足天。謂理有妙樂不沈不浮而生喜足故。言經者。具存素怛攬。此云契經。謂當於道理及合物機故。當理貫穿所應說義。合機故攝持所化有情。是故親光論云。貫穿攝持所應說義所化有情故名契經。總言觀彌勒菩薩上生兜率陀天之經。故依主釋也 后總解題名者。略有五門。一人法相對門。謂佛及彌勒名人。餘名法故。二教義相對門。謂說及經名教。餘名義。三心境相對門謂觀名心。餘名境。四依正相對門。謂彌勒上生名正報。兜率陀天名依報。五通別相對門。謂佛說經亦通余經。故名通。觀彌勒等局在此經。名別也。
第五隨文解釋者。總分為二。初一經辨彌勒上天弘化利樂。后二經辨彌勒下人弘化利樂。補處菩薩現化。雖有八相。略言唯在人天善趣故。故初辨上天利樂。今此初經分段人不同。或三分或四分或五分或六分或十八分。多小任意。故不可具錄。且依佛地論。此經總為三分。一
【現代漢語翻譯】 現代漢語譯本： 『彌勒』是姓氏。因為經文中姓氏和名字都念誦，所以沒有衝突。說到『菩薩』，梵語是『菩提薩埵』（Bodhisattva），這裡的意思是『覺悟的有情』。因為緣覺（Pratyekabuddha）以有情為境界，所以是『有財釋』（possessive compound）。或者因為能夠尋求大覺的有情，所以是『依主釋』（dependent compound）。現在說『菩薩』是省略的說法。彌勒就是菩薩，所以是『持業釋』（appositional compound）。『彌勒之菩薩』是『依主釋』。說到『上生』，升進殊勝稱為『上』，果報生起稱為『生』，指的是寄託在殊勝天界諸果報新近生起。這就是八相成道中的一相。說到『兜率陀天』，完整地說是『都史多提婆』（Tushita Deva），這裡的意思是『知足天』，也叫『喜足天』，指的是道理中有微妙的快樂，不沉溺也不漂浮，因而產生喜悅滿足。說到『經』，完整地說是『素怛攬』（Sutra），這裡的意思是『契經』，指的是符合道理並且契合眾生的根機。符合道理，貫穿所應說的義理；契合根機，攝持所要教化的有情。所以親光論（Vasubandhu）說：『貫穿攝持所應說義所化有情故名契經』。總的來說，『觀彌勒菩薩上生兜率陀天之經』是『依主釋』。 後面總的解釋題目，大概有五種方式：一是人法相對門，佛和彌勒是人名，其餘是法名。二是教義相對門，『說』和『經』是教，其餘是義。三是心境相對門，『觀』是心，其餘是境。四是依正相對門，彌勒上生是正報，兜率陀天是依報。五是通別相對門，佛說經也通用於其他經典，所以是『通』，觀彌勒等侷限於這部經，是『別』。 第五部分是隨文解釋，總共分為兩部分。第一部經辨明彌勒上生天界弘揚佛法利益眾生。后兩部經辨明彌勒下生人間弘揚佛法利益眾生。補處菩薩（Bodhisattva destined to Buddhahood）的示現變化，雖然有八相，但簡略來說只在人天善趣。所以首先辨明上生天界的利益安樂。現在這部初經的分段，人們的看法不同，或者分為三分，或者四分，或者五分，或者六分，或者十八分。多少隨意，所以不能全部記錄。暫且依據《佛地論》，這部經總共分為三分。一
【English Translation】 English version: 'Maitreya' is a surname. Because both the surname and given name are recited in the scripture, there is no contradiction. Speaking of 'Bodhisattva', in Sanskrit it is 'Bodhisattva', which means 'an enlightened sentient being'. Because a Pratyekabuddha (Solitary Buddha) takes sentient beings as their object, it is a 'possessive compound'. Or because it can seek a greatly enlightened sentient being, it is a 'dependent compound'. Now, saying 'Bodhisattva' is an abbreviated way of speaking. Maitreya is a Bodhisattva, so it is an 'appositional compound'. 'Maitreya's Bodhisattva' is a 'dependent compound'. Speaking of 'rising to', ascending to excellence is called 'rising', and the arising of karmic retribution is called 'birth', referring to entrusting oneself to the newly arising karmic retributions in the excellent heavens. This is one of the eight aspects of attaining enlightenment. Speaking of 'Tushita Heaven', fully stated it is 'Tushita Deva', which means 'Heaven of Contentment', also called 'Heaven of Joyful Contentment', referring to the fact that in principle there is subtle joy, neither sinking nor floating, thus producing joyful contentment. Speaking of 'Sutra', fully stated it is 'Sutra', which means 'scripture that accords', referring to according with principle and according with the faculties of beings. According with principle, it penetrates the meaning that should be spoken; according with the faculties, it gathers and upholds the sentient beings to be transformed. Therefore, Vasubandhu's commentary says: 'Penetrating and upholding the meaning that should be spoken and the sentient beings to be transformed is called Sutra'. In general, 'The Sutra on Contemplating Maitreya Bodhisattva's Ascent to Tushita Heaven' is a 'dependent compound'. The overall explanation of the title afterwards roughly has five approaches: First, the approach of relative person and dharma, where Buddha and Maitreya are names of people, and the rest are names of dharma. Second, the approach of relative teaching and meaning, where 'speaking' and 'sutra' are teachings, and the rest are meanings. Third, the approach of relative mind and object, where 'contemplation' is the mind, and the rest are objects. Fourth, the approach of relative dependent and principal, where Maitreya's ascent is the principal reward, and Tushita Heaven is the dependent reward. Fifth, the approach of relative common and distinct, where the Buddha's speaking of the sutra is also common to other sutras, so it is 'common', while contemplating Maitreya etc. is limited to this sutra, so it is 'distinct'. The fifth part is the explanation following the text, which is divided into two parts. The first sutra distinguishes Maitreya's ascent to the heavens to propagate the Dharma and benefit beings. The latter two sutras distinguish Maitreya's descent to the human realm to propagate the Dharma and benefit beings. The manifestation of the Bodhisattva destined to Buddhahood, although having eight aspects, is briefly said to be only in the good realms of humans and gods. Therefore, first distinguish the benefits and happiness of ascending to the heavens. Now, the segmentation of this initial sutra differs among people, some dividing it into three parts, some four, some five, or even eighteen. The amount is arbitrary, so it cannot all be recorded. For now, according to the Yogacarabhumi-sastra, this sutra is generally divided into three parts. One
教起因緣分。謂總顯已聞及教起時。別顯教主及教起處。教所被機。即是教起所因所緣故。次聖教所說分。謂正顯聖教所說法門品類差別故。后依教奉行分。謂顯彼時眾聞佛聖教歡喜奉行事故。初中二。一證信序。二發起序。元曉師云。經云于初夜分以下。為發起序。謂如來放光及化佛授記者。即教起所因故。基師云。出廣長舌相以下。為發起序。謂教所被機者。即證信序故。不爾違諸論六五句義故。今還前說為好。謂教所被機雖復證信。而今此文在顯相故。故宜為發起。若基師云。依古解。序分有六。今依佛地論。唯有五。此亦不然。放光雨華化佛授記。定非通諸經故。但佛地經顯教處已。即說被機故。作此說耳。不可引此例一切經。此有五句。應說此經序分中有四。除教所被機故。
云如是者。傳佛教者言。如是事我昔曾聞。是故應生信。此中有四。一依譬喻。二依教誨。三依問答。四依許可。言譬喻者。如是所傳所聞法。如佛所說。定無有異。為利樂方便因。言依教誨者。如是語。遠即佛教誨。近即傳法者教誨。言依問答者。謂有人問言汝所說昔定聞邪。是故答言如是我聞。依許可者。結集時諸菩薩眾咸共請云。如汝所聞當如是說。故傳法者便許可言如我所聞當說也。此中。一經云唯依許可。一云唯依問
【現代漢語翻譯】 現代漢語譯本：教起因緣分，是指總括地顯示已聽聞的內容以及教法興起的時機。分別顯示教主（指佛陀）以及教法興起的地方，教法所要度化的根機，這些就是教法興起的因和緣故。其次是聖教所說分，是指正式地顯示聖教所說的法門品類差別。最後是依教奉行分，是指顯示當時大眾聽聞佛陀的聖教后，歡喜地奉行佛法的事情。在最初的部分中，又分為二：一是證信序，二是發起序。元曉法師說：經文中『于初夜分以下』是發起序，是指如來佛放光以及化佛授記的事情，這就是教法興起的因。窺基法師說：『出廣長舌相以下』是發起序，是指教法所要度化的根機，這就是證信序。如果不是這樣，就違背了諸論中六種成就和五種成就的含義。現在還是按照前面的說法比較好，就是說教法所要度化的根機雖然也是一種證明，但是現在這段文字是在顯示錶相，所以應該作為發起序。如果窺基法師說，依據古老的解釋，序分有六種，現在依據《佛地論》，只有五種，這也是不對的。放光、降雨華、化佛授記，肯定不是所有經典都通用的。只是《佛地經》在顯示教法之處后，就說了被度化的根機，所以才這樣說。不能引用這個例子來類比所有的經典。這裡有五種成就，應該說這部經的序分中有四種，除去教法所要度化的根機。『如是』，是傳授佛法的人說：『這件事我過去曾經聽聞過，所以應該生起信心。』這裡面有四種含義：一是依據譬喻，二是依據教誨，三是依據問答，四是依據許可。說『依據譬喻』，是指這樣所傳授、所聽聞的佛法，如同佛陀所說，一定沒有差異，是利益眾生、帶來快樂的方便之因。說『依據教誨』，是指『如是』這句話，從長遠來說是佛陀的教誨，從近處來說是傳法者的教誨。說『依據問答』，是指有人問：『你所說的過去一定聽聞過嗎？』所以回答說：『如是我聞』。說『依據許可』，是指結集經典的時候，諸位菩薩大眾共同請求說：『如你所聽聞的，應當這樣說。』所以傳法的人就許可說：『如我所聽聞的，應當這樣說。』這裡面，有的經典說只依據許可，有的經典說只依據問答。 English version: The 'Cause and Condition of the Teaching' section refers to the general exposition of what has been heard and the time when the teaching arose. It specifically reveals the Teacher (referring to the Buddha) and the place where the teaching arose, as well as the potential of those to be taught, which are the causes and conditions for the arising of the teaching. Next is the 'What the Holy Teaching Says' section, which formally reveals the categories and differences of the Dharma teachings spoken by the Holy Teaching. Finally, there is the 'Practicing According to the Teaching' section, which shows how the assembly at that time, upon hearing the Buddha's Holy Teaching, joyfully practiced the Dharma. In the initial part, there are two sections: one is the 'Credence-Establishing Preface', and the other is the 'Initiating Preface'. The Venerable Wonhyo said: 'The sutra says, 'From the first watch of the night onwards,' is the Initiating Preface, referring to the events of the Tathagata emitting light and the manifested Buddha bestowing predictions, which are the causes for the arising of the teaching.' The Venerable Kuiji said: ''From emitting the broad and long tongue onwards' is the Initiating Preface, referring to the potential of those to be taught, which is the Credence-Establishing Preface. If it were not so, it would contradict the meaning of the six or five accomplishments in the various treatises. It is better to follow the previous explanation, which is that although the potential of those to be taught is also a kind of proof, this passage is now revealing the appearance, so it should be considered the Initiating Preface. If the Venerable Kuiji says that according to ancient interpretations, there are six types of prefaces, but according to the Buddhabhumi Sutra (Fo Di Jing), there are only five, this is also incorrect. Emitting light, raining flowers, and the manifested Buddha bestowing predictions are certainly not common to all sutras. It is only because the Buddhabhumi Sutra speaks of the potential to be taught after revealing the place of the teaching that it says this. This example cannot be used to analogize all sutras. Here, there are five accomplishments, so it should be said that there are four types of prefaces in this sutra, excluding the potential of those to be taught. 'Thus' is what the one who transmits the Buddha's teaching says: 'This matter I have heard in the past, therefore, one should generate faith.' There are four meanings here: first, based on analogy; second, based on instruction; third, based on questions and answers; and fourth, based on permission. 'Based on analogy' means that the Dharma transmitted and heard in this way, like what the Buddha said, is certainly without difference and is a convenient cause for benefiting beings and bringing happiness. 'Based on instruction' means that the word 'Thus' is, in the long run, the Buddha's instruction, and in the near term, the instruction of the Dharma transmitter. 'Based on questions and answers' means that someone asks, 'Have you certainly heard what you are saying in the past?' Therefore, the answer is, 'Thus I have heard'. 'Based on permission' means that at the time of compiling the sutras, all the Bodhisattvas together requested, 'As you have heard, you should say it in this way.' Therefore, the Dharma transmitter then permitted, 'As I have heard, I shall say it.' Here, some sutras say that they are only based on permission, and some sutras say that they are only based on questions and answers.
【English Translation】 Modern Chinese translation: The 'Cause and Condition of the Teaching' section refers to the general exposition of what has been heard and the time when the teaching arose. It specifically reveals the Teacher (referring to the Buddha) and the place where the teaching arose, as well as the potential of those to be taught, which are the causes and conditions for the arising of the teaching. Next is the 'What the Holy Teaching Says' section, which formally reveals the categories and differences of the Dharma teachings spoken by the Holy Teaching. Finally, there is the 'Practicing According to the Teaching' section, which shows how the assembly at that time, upon hearing the Buddha's Holy Teaching, joyfully practiced the Dharma. In the initial part, there are two sections: one is the 'Credence-Establishing Preface', and the other is the 'Initiating Preface'. The Venerable Wonhyo said: 'The sutra says, 'From the first watch of the night onwards,' is the Initiating Preface, referring to the events of the Tathagata emitting light and the manifested Buddha bestowing predictions, which are the causes for the arising of the teaching.' The Venerable Kuiji said: ''From emitting the broad and long tongue onwards' is the Initiating Preface, referring to the potential of those to be taught, which is the Credence-Establishing Preface. If it were not so, it would contradict the meaning of the six or five accomplishments in the various treatises. It is better to follow the previous explanation, which is that although the potential of those to be taught is also a kind of proof, this passage is now revealing the appearance, so it should be considered the Initiating Preface. If the Venerable Kuiji says that according to ancient interpretations, there are six types of prefaces, but according to the Buddhabhumi Sutra (Fo Di Jing), there are only five, this is also incorrect. Emitting light, raining flowers, and the manifested Buddha bestowing predictions are certainly not common to all sutras. It is only because the Buddhabhumi Sutra speaks of the potential to be taught after revealing the place of the teaching that it says this. This example cannot be used to analogize all sutras. Here, there are five accomplishments, so it should be said that there are four types of prefaces in this sutra, excluding the potential of those to be taught. 'Thus' is what the one who transmits the Buddha's teaching says: 'This matter I have heard in the past, therefore, one should generate faith.' There are four meanings here: first, based on analogy; second, based on instruction; third, based on questions and answers; and fourth, based on permission. 'Based on analogy' means that the Dharma transmitted and heard in this way, like what the Buddha said, is certainly without difference and is a convenient cause for benefiting beings and bringing happiness. 'Based on instruction' means that the word 'Thus' is, in the long run, the Buddha's instruction, and in the near term, the instruction of the Dharma transmitter. 'Based on questions and answers' means that someone asks, 'Have you certainly heard what you are saying in the past?' Therefore, the answer is, 'Thus I have heard'. 'Based on permission' means that at the time of compiling the sutras, all the Bodhisattvas together requested, 'As you have heard, you should say it in this way.' Therefore, the Dharma transmitter then permitted, 'As I have heard, I shall say it.' Here, some sutras say that they are only based on permission, and some sutras say that they are only based on questions and answers.
答。如實義者。經云如是通依四義。義準可解也。
言我聞者。傳法菩薩。自指己身。言如是法親從佛聞。故名我聞也。我謂諸蘊世俗假者。聞謂耳根發識理受。攝別就總。故說我聞。問諸說法本願除我執。何故不稱無我聞。答四義但稱我所聞。一云言說易故。謂若言無我。不解表誰故。二順世間故。謂如來言說無非。眾生共立量故。三除無我怖。謂若言無我者。為誰修學故。四有自他染凈因果事業故。若言無我。即不能表此差別故。問若爾何故不稱名字乃言我聞。答有三義。一亦不乖俗。謂西域言泛皆稱我。宗雖顯真。說不離俗。理雖顯妙。而言不離粗者。欲顯真諦不離俗故。二我者即主宰自在義。慶喜多聞。持其所聞。各備文義。並持三藏。教自在故。若稱名字。雖順正理。無于諸法得自在義故。三我者親義。謂世間共言我見聞故。由此三義故。但言我聞。而非稱慶喜。問慶喜於時亦見覺知如來所說。何故不言我見覺知。答亦有三義。一欲證理必先聞故。二此界以聲作佛事故。三希證菩提必重心聞故。總云傳法者眾生令恭敬信受故。如是法我從佛聞。文義決定。無所增減故。故如是我聞也。
經曰一時者。第二教起時。論云。時者即是有為法上假立。謂色心等諸法上假立。是不相應行蘊所攝。此中有
二義。一道理時。謂諸說聽徒現在五蘊諸行中。有酬前引后義故。假立三世。總名一時。二唯識時。謂說聽徒心識上反作三世時。問時既別。何故不說四時六時等。答日夜時分諸方不定故。謂經于諸方令流通故。故分說多時。問何不別說成道竟后若干時節。答雖隨化相可說。而然凡聖所見解淺深不同故。近遠不同。不得定說。問處有凈穢別。隨機定說者。亦可時凡聖所解。何容不定說。答處凈穢定可知。然而時有長短不定故不可準。謂隨利鈍長時短時不定故。慶喜既佛成道夜生。后三十年方傳者入。而一切經皆云一時者。傳者入時由請更為說故。無非一時失。問更說時說一句耶說多門。答說一句。而耳根得自在故。聞一句而即解無量義。廣如報恩經。
經曰佛者。第三別顯教主。梵音云佛陀。此云覺者。謂具得二智。永斷二障。于諸境界自開悟故。佛地論云。梵云薄伽梵。謂以此一名總表眾德故。
經曰在舍衛國以下。第四教起處也。真諦云。昔有兄弟二人。一名舍婆。二名婆提。於此山修道得果。城國名舍婆提。今云梵音室羅筏悉底。即中印度境憍薩羅國之都城。為別南憍薩羅故。以都城為國名。此云豐德城。具四德故。謂一具財物。二妙欲境。三饒多聞。四豐解脫故。昔云聞物國。皆訛也。此即表彌
【現代漢語翻譯】 現代漢語譯本 二、關於『一時』的含義：1. 從道理上講，是指聽法者所處的當下，五蘊和諸行都在其中。因為有酬謝過去、引導未來的意義，所以假立『三世』（過去、現在、未來），總稱為『一時』。2. 從唯識的角度講，是指聽法者的心識上反映出『三世』的時候。 問：既然時間有區別，為什麼不說『四時』、『六時』等？答：因為日夜時分在各個地方不固定。經典要在各個地方流通，所以分說多個時間。問：為什麼不分別說明成道之後經過了多少時間？答：雖然可以根據教化的不同階段來說明，但是凡夫和聖人所見解的深淺不同，對時間的感受有近有遠，所以不能確定地說。 問：處所有凈穢的區別，可以根據不同根器的人來確定地說，時間也可以根據凡夫和聖人的理解來確定，為什麼不能確定地說呢？答：處所的凈穢是可以確定的，但是時間有長短不定，所以不能以此為標準。因為隨著根性的利鈍，所需的時間長短不定。慶喜（阿難的別名）在佛陀成道之夜出生，三十年後才被傳法者引入佛門，而一切經典都說『一時』，是因為傳法者引入佛門時，由於他的請求而重新說法，所以沒有失去『一時』的意義。問：重新說法時，是說一句，還是說多個法門？答：說一句，但是因為耳根得到了自在，所以聽到一句就能理解無量的意義。詳細內容見《報恩經》。
經文說『佛』，第三是分別顯示教主。梵語叫『佛陀』（Buddha），這裡翻譯為『覺者』，是指具足了兩種智慧（根本智和后得智），永遠斷除了兩種障礙（煩惱障和所知障），在一切境界中自己開悟的人。《佛地論》說，梵語叫『薄伽梵』（Bhagavan），是指用這一個名稱總括代表所有的功德。
經文說『在舍衛國』以下，第四是說明教法興起的地方。真諦（Paramārtha）說，過去有兄弟二人，一個叫舍婆（Śrava），一個叫婆提（Bhadrā），在這座山中修行得道。城國的名字叫舍婆提（Śrāvastī）。現在說的梵語是室羅筏悉底（Śrāvastī），就是中印度境內的憍薩羅國（Kosala）的都城。爲了區別于南憍薩羅國，所以用都城的名字作為國名。這裡翻譯為『豐德城』，因為它具有四種功德：一是具有財物，二是美好的欲樂境界，三是擁有眾多學問，四是充滿解脫之道。過去翻譯為『聞物國』，都是錯誤的。這裡是表示彌...
【English Translation】 English version II. The meaning of 'At One Time': 1. From the perspective of principle, it refers to the present moment of the listeners, in which the five aggregates (skandhas) and all activities (samskaras) are present. Because there is a meaning of rewarding the past and guiding the future, the 'Three Times' (past, present, and future) are hypothetically established, collectively called 'At One Time'. 2. From the perspective of Consciousness-only (Vijñānavāda), it refers to the time when the 'Three Times' are reflected in the minds of the listeners. Question: Since times are different, why not say 'Four Times', 'Six Times', etc.? Answer: Because the divisions of day and night vary in different places. The scriptures are to be circulated in various places, so multiple times are mentioned separately. Question: Why not specify the time elapsed after enlightenment? Answer: Although it can be explained according to the different stages of teaching, the depth of understanding varies between ordinary beings and sages, and the perception of time is near or far, so it cannot be definitively stated. Question: Places have distinctions of purity and impurity, which can be determined according to the different capacities of individuals. Time can also be determined according to the understanding of ordinary beings and sages, so why can't it be definitively stated? Answer: The purity and impurity of places can be determined, but time has varying lengths, so it cannot be used as a standard. Because the length of time required varies with the sharpness or dullness of the faculties. Venerable Ananda (Ānanda) was born on the night of the Buddha's enlightenment and was introduced to the Dharma thirty years later, but all scriptures say 'At One Time' because the Dharma was re-preached at the time of his introduction at his request, so the meaning of 'At One Time' is not lost. Question: When re-preaching, is it one sentence or multiple teachings? Answer: One sentence, but because the ear faculty has gained freedom, hearing one sentence can understand limitless meanings. See the Sutra of Gratitude (Baoen Jing) for details.
The scripture says 'Buddha', the third is to separately reveal the teaching master. In Sanskrit, it is called 'Buddha' (Buddha), which is translated here as 'Awakened One', referring to one who possesses two wisdoms (fundamental wisdom and subsequent wisdom), has permanently severed two obstacles (afflictive obscurations and cognitive obscurations), and is self-enlightened in all realms. The Yogācārabhūmi-śāstra says that in Sanskrit, it is called 'Bhagavan' (Bhagavan), which means using this one name to collectively represent all merits.
The scripture says 'In Śrāvastī' and below, the fourth is to explain the place where the teachings arose. Paramārtha (Paramārtha) said that in the past there were two brothers, one named Śrava (Śrava) and the other named Bhadrā (Bhadrā), who attained enlightenment on this mountain. The name of the city-state is Śrāvastī (Śrāvastī). The Sanskrit now spoken is Śrāvastī (Śrāvastī), which is the capital of the Kosala (Kosala) kingdom in central India. To distinguish it from South Kosala, the name of the capital is used as the name of the country. It is translated here as 'City of Abundance', because it has four virtues: first, it has wealth; second, it has beautiful objects of desire; third, it has abundant learning; and fourth, it is full of the path to liberation. The past translation as 'Country of Hearing Things' is all wrong. This represents the Mi...
勒出生德。謂財物慾境即世間德。多聞解脫即出世德。祇者即太子號。謂梵云誓多此云勝林。謂太子生時。鄰國怨至。戰而得勝。故因為號。樹者顯臣名。謂梵言蘇達多長者。此云善施。以善施仁。宜濟貧乏。哀恤孤老。時美其德。號給孤獨。古云祇樹者訛也。其國王古云婆斯匿者訛。今梵云缽剌犀那博恃王此云勝軍。之園亦名精舍。振旦名寺。釋論云。舍衛國在恒河南岸。去河五里。有給孤獨園。此即表彌勒自利利他德。謂勝林況自利。以智慧摧魔故。獨園囑利他。以慈救物故。言在者。燈論云有二種。一心所在。二身所在。身所在如竹林精舍靈鷲山等。其心所在者有六。一梵住。住四等故。二天住。住四禪故。三聖住。住神通故。四壽命住。住五分法身故。五威儀住。住四威儀心故。六大住。住第一義空理故。此六即是境界住。佛所獨住。不得言佛與諸比丘住。若身住。即是依止住。得有佛與比丘住。
經曰爾時世尊于初夜分以下。第二發起序。此中二。初現相召眾。后宣法獲利。初中亦二。初現相召眾。后睹相眾集。初中三。初放光召。次雨華召。后授記召。是初。問涅槃經云晨朝。法華經云白日。般若經云日午。此經云初夜何義。答釋迦出五濁世故。所化有情類重。是故□未度者甚愚癡多。故更初夜后
【現代漢語翻譯】 現代漢語譯本： 勒出生德（Lecchushengde）。所謂的財物和對慾望的追求就是世間的德行。博學多聞和解脫就是出世的德行。祇（Qi）是太子的稱號。梵語叫誓多（Shiduo），這裡翻譯為勝林。意思是太子出生的時候，鄰國來侵犯，通過戰爭取得了勝利，因此用這個作為稱號。樹（Shu）是顯臣的名字。梵語叫蘇達多長者（Sudaduochangzhe），這裡翻譯為善施。因為他樂善好施，適合救濟貧困，憐憫孤寡老人，當時人們讚美他的德行，號稱給孤獨。古時候說的祇樹是訛傳。那個國王古時候說的婆斯匿（Posini）也是訛傳，現在梵語叫缽剌犀那博恃王（Bolaxinaboshiwang），這裡翻譯為勝軍。他的園林也叫精舍，在振旦（Zhendan，中國的古稱）叫做寺。釋論中說，舍衛國（Sheweiguo）在恒河南岸，距離河邊五里路，有給孤獨園。這裡表明了彌勒（Mile）自利利他的德行。勝林象徵自利，用智慧摧毀邪魔；獨園象徵利他，用慈悲救助眾生。說到『在』，燈論中說有兩種，一是心所在，二是身所在。身所在比如竹林精舍（Zhulinjingshe）、靈鷲山（Lingjiushan）等。心所在的有六種：一是梵住，因為安住於四無量心；二是天住，因為安住於四禪；三是聖住，因為安住于神通；四是壽命住，因為安住於五分法身；五是威儀住，因為安住於四威儀心；六是大住，因為安住于第一義空理。這六種就是境界住，是佛所獨住的。不能說佛與諸位比丘同住。如果是身住，那就是依止住，可以有佛與比丘同住。
經文說，『爾時世尊于初夜分以下』，這是第二發起序。這裡面分為兩部分，一是現相召集大眾，二是宣講佛法使眾生獲益。第一部分又分為兩部分，一是現相召集大眾，二是看到佛的瑞相大眾聚集。第一部分又分為三部分，一是放光召集，二是降雨華召集，三是授記召集。這是第一部分。有人問，涅槃經中說是早晨，法華經中說是白天，般若經中說是中午，這部經中說是初夜，是什麼意思呢？回答是，釋迦牟尼佛出現在五濁惡世，所要教化的眾生業障深重，所以那些尚未被度化的人非常愚癡，因此要在初夜之後...
【English Translation】 English version: Lecchushengde. The so-called wealth and pursuit of desires are worldly virtues. Extensive learning and liberation are transcendental virtues. Qi is the title of the crown prince. In Sanskrit, it is called Shiduo, which is translated here as 'Victorious Forest'. It means that when the crown prince was born, neighboring countries invaded, and victory was achieved through war, hence this title. Shu is the name of a prominent minister. In Sanskrit, it is called Sudaduochangzhe, translated here as 'Good Giver'. Because he is benevolent and generous, suitable for helping the poor and pitying the lonely and elderly, people praised his virtues at that time, calling him 'Giver of Orphans and the Lonely'. The ancient saying of Qi Tree is a corruption. The king mentioned in ancient times as Posini is also a corruption; now in Sanskrit, it is called Bolaxinaboshitiwang, translated here as 'Victorious Army'. His garden is also called Jingshe (monastery), called Si (temple) in Zhendan (ancient name for China). The Shìlùn (commentary) says that Shāvéguó (Śrāvastī) is on the south bank of the Ganges River, five li (Chinese mile) from the river. There is the Garden of Anāthapiṇḍika (Giver of Orphans and the Lonely). This indicates Maitreya's (Mile) virtues of benefiting himself and others. 'Victorious Forest' symbolizes benefiting oneself, destroying demons with wisdom; 'Lonely Garden' symbolizes benefiting others, saving beings with compassion. Speaking of 'being in', the Denglun (Treatise on Lamps) says there are two kinds: one is where the mind is, and the other is where the body is. Where the body is, such as Zhulinjingshe (Bamboo Grove Monastery), Lingjiushan (Vulture Peak), etc. Where the mind is, there are six kinds: first, Brahma-viharas (Brahma dwelling), because of dwelling in the Four Immeasurables; second, Deva-viharas (Deva dwelling), because of dwelling in the Four Dhyanas; third, Arya-viharas (Noble dwelling), because of dwelling in supernormal powers; fourth, Ayus-viharas (Life dwelling), because of dwelling in the Five Skandhas of the Dharma body; fifth, Irya-viharas (Dignified dwelling), because of dwelling in the mind of the Four Dignities; sixth, Maha-viharas (Great dwelling), because of dwelling in the ultimate emptiness principle. These six are the realm-dwelling, which is uniquely dwelt in by the Buddha. It cannot be said that the Buddha dwells with the Bhikkhus. If it is body-dwelling, then it is dependent-dwelling, and there can be the Buddha dwelling with the Bhikkhus.
The sutra says, 'At that time, the World Honored One, from the first watch of the night onwards,' this is the second initiating preface. There are two parts here: first, manifesting signs to gather the assembly; second, expounding the Dharma to benefit beings. The first part is further divided into two parts: first, manifesting signs to gather the assembly; second, seeing the auspicious signs, the assembly gathers. The first part is further divided into three parts: first, summoning by emitting light; second, summoning by raining flowers; third, summoning by bestowing predictions. This is the first part. Someone asks, the Nirvana Sutra says it is morning, the Lotus Sutra says it is daytime, the Prajna Sutra says it is noon, this sutra says it is the first watch of the night, what does it mean? The answer is, Shakyamuni Buddha appears in the world of the Five Turbidities, the karmic obstacles of the beings to be taught are heavy, so those who have not yet been liberated are very foolish, therefore it must be after the first watch of the night...
照。又解明日沒入間亦初夜。是喻釋迦既入涅槃彌勒垂跡時。舉者遍也。謂身中遍。放光者顯佛慈悲普濟故。光色者。法華經白色。涅槃經四色。此經上文百億色。今此云金色者。寶中顯可重義。謂末代生益第一寶故。有說園舍與前園無別。今云園。即祇桓精舍。舍即長者舍宅。
經曰有金色光以下。第二雨華召。謂佛慈如雲。蔭四生故。故雨華也。問何故園為須達。照國以云。答園者遮周義故。故喻七匝。破七非令得七覺分故。故狹。國廣有緣皆被。故云為喻。問后二經不召眾。何故此經召眾。答今云如來說法必有顯相召眾。然結集者。或有或無耳。蓮華者。蓮華有五德。一能掩。喻滅眾罪。二能生果。喻聞此經見彌勒佛得道果。三香氣遠聞。喻學此經見佛英聲遠振故。四能出水。喻聞此經者出生死海故。五能開敷喻今佛敷后佛妙義故。前四德表眾生修行得益。后一德表彌勒因滿得種智果。妙義者種智故。
經曰其光明中以下。第三授記召。此中二。初授記主。后正授記可準。大化佛者。為顯彌勒上生事誘了非真故。故云化佛。而諸佛神變難思。故云大也。
經曰皆唱是言至樓至。此文略作六門。一劫量長短。二佛數多小。三發心先後。四修行次超。五證果權實。六還釋本文。
言劫量長
【現代漢語翻譯】 現代漢語譯本：照。又解釋說，明日太陽沒入地平線的時候也正是初夜時分。這是比喻釋迦牟尼佛已經入涅槃，彌勒菩薩垂跡顯化的時候。『舉者遍也』，是指身中遍佈光明。『放光者』，是爲了顯示佛的慈悲普濟眾生。『光色者』，《法華經》中說是白色，《涅槃經》中說是四色。這部經前面說是百億色，現在這裡說是金色，是因為在寶物中顯示其可貴之義，說明末法時代眾生能因此得到利益，是第一寶。有人說園舍與前面的園沒有區別，現在說『園』，就是指祇桓精舍（Jetavana Vihara），『舍』就是指長者的舍宅。
經文說『有金色光以下』，這是第二部分，雨華召集大眾。這是說佛的慈悲像云一樣，廕庇四生（卵生、胎生、濕生、化生），所以降下花雨。問：為什麼園用須達（Sudatta，給孤獨長者）來比喻，照國用云來比喻？答：園有遮蓋和周遍的含義，所以比喻七匝，破除七種非正道，使人得到七覺分（Seven Factors of Enlightenment），所以是狹小的。國是廣大的，有緣分的人都能被覆蓋，所以用云來比喻。問：後面的兩部經沒有召集大眾，為什麼這部經要召集大眾？答：現在說如來說法必定有顯現的徵兆來召集大眾，然而結集經典的人，或者記錄，或者不記錄罷了。蓮華（Lotus）有五種德行：一、能掩蓋，比喻滅除眾罪；二、能生果實，比喻聽聞此經，見到彌勒佛得道之果；三、香氣遠聞，比喻學習此經，見到佛的英名遠播；四、能從水中生出，比喻聽聞此經的人能出生死海；五、能開敷，比喻現在佛開敷未來佛的妙義。前四種德行表示眾生修行得到利益，后一種德行表示彌勒菩薩因地圓滿，得到種智之果。妙義就是種智。
經文說『其光明中以下』，這是第三部分，授記召集大眾。這部分分為兩部分，先是授記的主體，然後是正式授記，可以參照經文理解。『大化佛者』，是爲了顯示彌勒菩薩上生之事，誘導了知並非真實，所以說是化佛。諸佛的神變難以思議，所以說是『大』。
經文說『皆唱是言至樓至』，這段文字可以略作六門來解釋：一、劫（Kalpa）的量長短；二、佛的數量多少；三、發心的先後；四、修行次第的超越；五、證果的權實；六、返回解釋本文。
說劫的量長短。
【English Translation】 English version: 『照』 (Zhào, illumination). It is also explained that the time when the sun sets into the horizon tomorrow is also the beginning of the first night. This is a metaphor for the time when Shakyamuni Buddha has entered Nirvana and Maitreya (彌勒, Maitreya) manifests his traces. 『舉者遍也』 (Jǔ zhě biàn yě, the raising is pervasive) means that the light pervades the body. 『放光者』 (Fàng guāng zhě, the emitting of light) is to show the Buddha's compassion and universal salvation of all beings. 『光色者』 (Guāng sè zhě, the color of the light), the Lotus Sutra says it is white, and the Nirvana Sutra says it is four colors. This sutra earlier said it was hundreds of millions of colors, but now it says it is golden because it shows its preciousness among treasures, indicating that sentient beings in the Dharma-ending age can benefit from it, making it the foremost treasure. Some say that the garden and the previous garden are no different. Now, 『園』 (Yuán, garden) refers to the Jetavana Vihara (祇桓精舍, Jetavana Vihara), and 『舍』 (Shě, dwelling) refers to the elder's residence.
The sutra says 『有金色光以下』 (Yǒu jīn sè guāng yǐ xià, from the golden light onwards), which is the second part, summoning the assembly with a rain of flowers. This means that the Buddha's compassion is like a cloud, sheltering the four types of birth (卵生, egg-born; 胎生, womb-born; 濕生, moisture-born; 化生, transformation-born), so it rains flowers. Question: Why is the garden compared to Sudatta (須達, Sudatta, Anathapindika), and the illumination of the country compared to clouds? Answer: The garden has the meaning of covering and pervasiveness, so it is compared to seven circumambulations, destroying the seven non-righteous paths, and enabling people to obtain the Seven Factors of Enlightenment (七覺分, Seven Factors of Enlightenment), so it is narrow. The country is vast, and all those with affinity can be covered, so it is compared to clouds. Question: Why do the latter two sutras not summon the assembly, but this sutra does? Answer: Now it is said that when the Thus Come One (如來, Tathagata) preaches the Dharma, there must be manifest signs to summon the assembly. However, those who compiled the scriptures may or may not record it. The lotus (蓮華, Lotus) has five virtues: 1. It can cover, symbolizing the eradication of all sins; 2. It can produce fruit, symbolizing hearing this sutra and seeing the fruit of Maitreya Buddha's enlightenment; 3. Its fragrance travels far, symbolizing learning this sutra and seeing the Buddha's glorious reputation spread far and wide; 4. It can emerge from water, symbolizing those who hear this sutra can be born from the sea of birth and death; 5. It can bloom, symbolizing the present Buddha unfolding the wonderful meaning of the future Buddha. The first four virtues represent the benefits gained from sentient beings' practice, and the last virtue represents Maitreya Bodhisattva's fulfillment of causes and attainment of the fruit of all-knowing wisdom (種智, Sarvajna). The wonderful meaning is all-knowing wisdom.
The sutra says 『其光明中以下』 (Qí guāngmíng zhōng yǐ xià, from within the light onwards), which is the third part, summoning the assembly with predictions of enlightenment. This part is divided into two parts, first the subject of the prediction, and then the formal prediction, which can be understood by referring to the sutra. 『大化佛者』 (Dà huà fó zhě, the great transformation Buddha) is to show the event of Maitreya Bodhisattva's ascent, inducing the understanding that it is not real, so it is called a transformation Buddha. The divine transformations of all Buddhas are inconceivable, so it is called 『great』.
The sutra says 『皆唱是言至樓至』 (Jiē chàng shì yán zhì lóu zhì, all chanted these words to Krakucchanda), this passage can be briefly explained in six aspects: 1. The length of a kalpa (劫, Kalpa); 2. The number of Buddhas; 3. The sequence of generating the aspiration; 4. The transcendence of the stages of practice; 5. The provisional and real of the attainment of the fruit; 6. Returning to explain the text.
Speaking of the length of a kalpa.
短者。昔云六十四劫名為賢劫。以火水等六十四數名最大劫。故后諸師多作此說以佛為賢劫量。謂千佛具出為賢劫量。諸佛出生無決定故奘師云。二十住劫名為賢劫。印度諸師皆作此說。更無諍論。然智度論第九捲雲。前九十劫有三佛出世。謂初劫毗婆尸佛出。第三十二劫二佛出。一名尸棄。二名鞞怒婆附。第九十一劫千佛出。謂劫初四佛出。一名迦羅鳩餐陀。二名迦那含牟尼。三名迦葉。四名釋迦牟尼。及世施設。說二十住中前五劫后十劫佛不出。唯中間五劫佛出者。皆據隨轉理門說。既據不同。故不相違。不爾便違智度論云。無量歲時有佛出世。名阿彌陀。又婆羅門傳云。此今此中劫雖小乘宗名第九劫。而依大乘有二十住劫中初故。故今大乘雲。拘留孫等四佛皆出初劫。所餘諸佛出后十九劫。又瑜伽論云。初后二劫。亦增減故。故知非唯減時佛出。增時佛出亦無違義。由此義故。前十劫出九百九十九佛。后十劫獨出樓至佛。若作此解。善順金剛力士經云。樓至最後成佛而壽半劫。與九百九十九佛所度這等無有差別。三說中后解為勝。不爾如何智度論云。凈居天子見劫成時蓮華。而知賢劫有千佛。又菩薩處胎經云。梵王過賢劫已。其命乃盡。此賢劫既二十中劫。應例過未二劫。亦二十中劫。此即應說成二十劫。名莊
【現代漢語翻譯】 現代漢語譯本 短者：過去說六十四劫（kalpa，時間單位）名為賢劫（Bhadrakalpa，善時劫）。因為火、水等六十四個數目是最大的劫，所以後來的許多法師都這樣說，認為佛是賢劫的量度，即一千尊佛全部出現才算一個賢劫的量。因為諸佛出生沒有定數，所以玄奘法師說，二十住劫（avasthita-kalpa，住劫）名為賢劫。印度的法師們都這樣說，沒有爭議。然而，《大智度論》（Mahāprajñāpāramitopadeśa-śāstra）第九卷說，前九十劫有三尊佛出世，即最初的劫有毗婆尸佛（Vipaśyin）出世，第三十二劫有兩尊佛出世，一名尸棄（Śikhin），二名毗舍浮（Viśvabhū）。第九十一劫有一千尊佛出世，即劫初有四尊佛出世，一名拘留孫（Krakucchanda），二名拘那含牟尼（Kanakamuni），三名迦葉（Kāśyapa），四名釋迦牟尼（Śākyamuni）。以及《世間施設論》（Lokaprajñapti-śāstra）說二十住劫中前五劫和后十劫沒有佛出世，只有中間五劫有佛出世，都是根據隨順轉理的門徑來說的。既然依據不同，所以不相違背。否則就違背了《大智度論》所說，『無量歲時有佛出世，名阿彌陀（Amitābha）。』又婆羅門（Brahmin）的傳說說，這個中劫雖然在小乘宗（Hīnayāna）中名為第九劫，但依據大乘（Mahāyāna），在二十住劫中是最初的。所以現在大乘說，拘留孫等四尊佛都出現在最初的劫，其餘諸佛出現在後十九劫。又《瑜伽師地論》（Yogācārabhūmi-śāstra）說，最初和最後的兩劫，也有增減。所以知道不僅是減劫時有佛出世，增劫時有佛出世也沒有違背的意義。因為這個緣故，前十劫出現九百九十九尊佛，后十劫單獨出現樓至佛（Rucika）。如果這樣解釋，就很好地順應了《金剛力士經》（Vajradharaparākrama-sūtra）所說，樓至最後成佛，壽命半劫，與九百九十九尊佛所度化的眾生沒有差別。三種說法中，后一種解釋更好。否則，《大智度論》怎麼會說，凈居天子（Śuddhāvāsa）見到劫成時出現的蓮花，就知道賢劫有一千尊佛呢？又《菩薩處胎經》（Bodhisattva-garbhāvakrānti-sūtra）說，梵王（Brahmā）度過賢劫后，壽命才盡。這個賢劫既然是二十中劫，應該像過去和未來的兩劫一樣，也是二十中劫。這應該說是成就二十劫，名為莊嚴劫（vyūha-kalpa）。'
【English Translation】 English version Regarding the shorter duration: It was said in the past that sixty-four kalpas (aeons) are called the Bhadrakalpa (Auspicious Aeon). Because the number sixty-four, such as with fire and water, represents the greatest kalpa, later teachers often made this statement, considering the Buddha as the measure of the Bhadrakalpa, meaning that the complete appearance of a thousand Buddhas constitutes the measure of the Bhadrakalpa. Because the birth of Buddhas is not fixed, Master Xuanzang (奘師) said that twenty avasthita-kalpas (abiding aeons) are called the Bhadrakalpa. Indian teachers all say this, and there is no dispute. However, the ninth volume of the Mahāprajñāpāramitopadeśa-śāstra (大智度論) says that in the first ninety kalpas, three Buddhas appeared in the world. In the first kalpa, Vipaśyin Buddha (毗婆尸佛) appeared. In the thirty-second kalpa, two Buddhas appeared, one named Śikhin (尸棄), and the other named Viśvabhū (毗舍浮). In the ninety-first kalpa, a thousand Buddhas appeared, meaning that at the beginning of the kalpa, four Buddhas appeared, one named Krakucchanda (拘留孫), the second named Kanakamuni (拘那含牟尼), the third named Kāśyapa (迦葉), and the fourth named Śākyamuni (釋迦牟尼). And the Lokaprajñapti-śāstra (世間施設論) says that in the twenty avasthita-kalpas, no Buddhas appear in the first five kalpas and the last ten kalpas; only in the middle five kalpas do Buddhas appear. All of this is based on the principle of following the turning of reason. Since the basis is different, there is no contradiction. Otherwise, it would contradict the Mahāprajñāpāramitopadeśa-śāstra, which says, 'In immeasurable time, a Buddha appears in the world named Amitābha (阿彌陀).' Also, the Brahmin (婆羅門) tradition says that this middle kalpa, although named the ninth kalpa in the Hīnayāna (小乘) school, is the first of the twenty avasthita-kalpas according to the Mahāyāna (大乘). Therefore, the Mahāyāna now says that the four Buddhas, including Krakucchanda, all appeared in the first kalpa, and the remaining Buddhas appeared in the later nineteen kalpas. Furthermore, the Yogācārabhūmi-śāstra (瑜伽師地論) says that the first and last two kalpas also increase and decrease. Therefore, it is known that it is not only during the decreasing period that Buddhas appear; there is no contradiction in Buddhas appearing during the increasing period as well. Because of this meaning, nine hundred and ninety-nine Buddhas appear in the first ten kalpas, and only Rucika Buddha (樓至佛) appears in the last ten kalpas. If this interpretation is made, it well accords with the Vajradharaparākrama-sūtra (金剛力士經), which says that Rucika finally becomes a Buddha and his lifespan is half a kalpa, which is no different from the beings liberated by the nine hundred and ninety-nine Buddhas. Among the three explanations, the last explanation is superior. Otherwise, how would the Śuddhāvāsa (凈居天子) gods see the lotus flowers appearing when the kalpa is formed and know that there are a thousand Buddhas in the Bhadrakalpa? Also, the Bodhisattva-garbhāvakrānti-sūtra (菩薩處胎經) says that Brahmā's (梵王) life ends after passing through the Bhadrakalpa. Since this Bhadrakalpa is twenty antarakalpas (中劫), it should be like the past and future two kalpas, which are also twenty antarakalpas. This should be said to be the accomplishment of twenty kalpas, called the vyūha-kalpa (莊嚴劫).
嚴劫壞。二十劫名星宿劫。謂成壞時既有眾生佛可教化故。
第二佛出生多小者。賢劫佛出諸教不同。謂賢愚經云。過去久遠時有佛號無量精進。時有國王名華德。其王有千子。即是賢劫中千佛也。金剛力士經云。昔有轉輪王。王有千子。各發菩提心願求作佛。解云。是蓋華德王也。藥上藥王經亦同此說。悲華經云。半賢劫中一千四菩薩成無上覺。樓至如來后劫說法度人。是故彼經第六卷云。寶海梵志白寶藏佛言。未來世賢劫中有幾佛出世。佛云。半賢劫有千四佛出世也。寶海白言世尊。賢劫諸佛般涅槃已。最後妙音龍成無上覺。名那羅延緣藥。於半劫出生。諸佛般涅槃。正法已滅。然後我當成無上覺。如千四佛所得壽命。聲聞弟子亦復如是。等無差別。設我般涅槃后。正法賢劫一時滅盡矣。寶藏佛言。汝于來世。過一恒河沙等無數劫。入第二恒河沙無數劫。後分賢劫一千四佛成無上覺。汝當得奉施飲食。成無上覺。號樓至。壽命半劫。聲聞弟子與千四佛無差別。解云。以此文證。明知賢劫有千五佛。問何故余經多說賢劫千佛。而悲華經說千五佛。答有說見機不同。有說。余經曰千佛者就大數。如妙高山量。今云。理實賢劫有千五佛。而前三經談發心同時次第成佛故。唯千佛耳。謂金對力士經。千子各發心故。
【現代漢語翻譯】 現代漢語譯本 嚴劫壞（劫難的破壞）。二十劫名為星宿劫（劫難）。意思是說，在成劫和壞劫的時候，已經有眾生和佛可以教化。
第二，佛陀出生的數量多少。賢劫（一個特定的時期）的佛陀出現，教義各不相同。正如《賢愚經》所說，過去很久以前有一尊佛，名為無量精進（佛名）。當時有一位國王，名為華德（國王名）。這位國王有一千個兒子，他們就是賢劫中的一千尊佛。 《金剛力士經》說，過去有一位轉輪王（擁有統治世界的理想君主）。這位國王有一千個兒子，他們各自發菩提心，希望成佛。解釋說，這位國王就是華德王。《藥上藥王經》也說了同樣的事情。《悲華經》說，在半個賢劫中，有一千零四位菩薩成就無上正覺（完美的覺悟）。樓至如來（佛名）在後劫說法度人。因此，該經第六卷說，寶海梵志（修行者）問寶藏佛（佛名）說：『未來世賢劫中有幾尊佛出世？』佛說：『半個賢劫有一千零四尊佛出世。』寶海問世尊：『賢劫諸佛般涅槃（佛的死亡）之後，最後妙音龍（菩薩名）成就無上正覺，名為那羅延緣藥（佛名），於半劫出生。諸佛般涅槃，正法已經滅盡，然後我當成就無上正覺。如同一千零四尊佛所得的壽命，聲聞弟子（佛的弟子）也同樣如此，沒有差別。假設我般涅槃后，正法在賢劫一時滅盡。』寶藏佛說：『你于來世，過一恒河沙（非常大的數字）等無數劫，入第二恒河沙無數劫，後分賢劫一千零四尊佛成就無上正覺，你當得奉施飲食，成就無上正覺，號樓至，壽命半劫。聲聞弟子與一千零四尊佛沒有差別。』解釋說，根據這段經文證明，可以知道賢劫有一千零五尊佛。問：為什麼其他經典大多說賢劫有一千尊佛，而《悲華經》說有一千零五尊佛？答：有人說是因為見解不同。有人說，其他經典說一千尊佛，是就大概的數字而言，就像妙高山（須彌山）的測量。現在說，實際上賢劫有一千零五尊佛。而前三部經談論的是發心同時次第成佛，所以只說一千尊佛。指的是《金剛力士經》，一千個兒子各自發心。
【English Translation】 English version The destruction of the eon is called 'Stern Destruction'. Twenty eons are called 'Constellation Eon'. This means that during the periods of formation and destruction, there are already sentient beings and Buddhas who can be taught and transformed.
Secondly, regarding the number of Buddhas who appear, the teachings of the Buddhas appearing in the Bhadrakalpa (a specific period) vary. As stated in the Sutra of the Wise and Foolish, long ago in the past, there was a Buddha named Immeasurable Vigor (Buddha's name). At that time, there was a king named Flower Virtue (King's name). This king had a thousand sons, and they are the thousand Buddhas of the Bhadrakalpa. The Vajra Warrior Sutra says that in the past there was a Chakravartin King (an ideal monarch who rules the world). This king had a thousand sons, each of whom generated the Bodhi mind, wishing to become a Buddha. The explanation says that this king was King Flower Virtue. The Medicine King and Medicine Superior Sutra also says the same thing. The Karuna Pundarika Sutra says that in half of the Bhadrakalpa, one thousand and four Bodhisattvas attain Anuttara-samyak-sambodhi (perfect enlightenment). The Buddha Ruchiraketu (Buddha's name) teaches and transforms people in the later eon. Therefore, the sixth volume of that sutra says that the Brahmin Treasure Sea (practitioner) asked the Buddha Ratnagarbha (Buddha's name), 'How many Buddhas will appear in the Bhadrakalpa in the future?' The Buddha said, 'One thousand and four Buddhas will appear in half of the Bhadrakalpa.' Treasure Sea asked the World-Honored One, 'After all the Buddhas of the Bhadrakalpa enter Parinirvana (Buddha's death), the last Wonderful Sound Dragon (Bodhisattva's name) attains Anuttara-samyak-sambodhi, named Narayana Niryuhana (Buddha's name), born in half an eon. After all the Buddhas enter Parinirvana and the True Dharma has perished, then I shall attain Anuttara-samyak-sambodhi. Like the lifespan obtained by the one thousand and four Buddhas, the Sravaka disciples (Buddha's disciples) are also the same, without any difference. Suppose after I enter Parinirvana, the True Dharma will perish completely in the Bhadrakalpa.' The Buddha Ratnagarbha said, 'In the future, after you pass countless eons equal to the sands of one Ganges River, and enter countless eons equal to the sands of the second Ganges River, in the later half of the Bhadrakalpa, one thousand and four Buddhas will attain Anuttara-samyak-sambodhi, and you will receive offerings of food and drink, and attain Anuttara-samyak-sambodhi, named Ruchiraketu, with a lifespan of half an eon. The Sravaka disciples are no different from the one thousand and four Buddhas.' The explanation says that according to this passage, it can be known that there are one thousand and five Buddhas in the Bhadrakalpa. Question: Why do most other sutras say that there are one thousand Buddhas in the Bhadrakalpa, while the Karuna Pundarika Sutra says that there are one thousand and five Buddhas? Answer: Some say it is because of different perspectives. Some say that other sutras say one thousand Buddhas, which is in terms of a rough number, like the measurement of Mount Meru. Now it is said that in reality, there are one thousand and five Buddhas in the Bhadrakalpa. The previous three sutras talk about generating the Bodhi mind at the same time and attaining Buddhahood in sequence, so they only say one thousand Buddhas. This refers to the Vajra Warrior Sutra, where the thousand sons each generated the Bodhi mind.
問賢愚經云。從迦諾加忖陀佛。至第九百九十九佛。共生一大劫。第千樓至佛獨出一劫。又樓炭經亦爾。彼經云一大劫。以何為量。答有說八十劫為一大劫。謂成空四十劫佛不出。而相從名一劫。問所以得知壞劫佛出答悲華經云。樓至佛般涅槃后正法賢劫一時滅盡。既言正法賢劫一時滅。故知壞劫佛出。有說不然。諸論劫減時佛出故。成壞二劫皆無減位。故應說住二十劫名一大劫。有說亦然。謂若言減時佛出論為證者。既彼論減百年後佛不出。若爾樓至佛二十劫住。應說九百九十九佛住世時量等彼增減為一劫半劫量。是故樓至亦半劫。以等諸佛壽故。問何得知諸佛出世唯半劫量。答雖定文無。而例唯應然。又解。前諸佛出初十劫。最後樓至出第十一劫。至后九劫皆是樓至遺法所被。若作是說。十劫名一劫。對此後十劫且說半劫。義亦無失。
第三發心先後者。問釋迦與彌勒誰先發心耶。答彌勒先釋迦后。是故佛藏經云。彌勒發心四十劫已釋迦乃發心。又彌勒菩薩所問本願經云。彌勒發意先我前四十二劫。我其後發道意。於此賢劫。以大精進超越九劫成正覺。又佛本行經言。昔有如來。號曰善思。彌勒菩薩于彼佛所。最初發心。彌勒菩薩在於我前。四十餘劫。發菩提心。然後我發道心。昔有佛名示海幢如來。我于
【現代漢語翻譯】 現代漢語譯本 問：《問賢愚經》中說，從迦諾迦忖陀佛（Kanakamuni Buddha，過去七佛之一）到第九百九十九佛，共生於一大劫。第一千尊樓至佛（Rucaka Buddha，賢劫千佛的起始佛）獨自出現於一劫。又《樓炭經》也這樣說。該經中說，一大劫以什麼為衡量標準？ 答：有人說八十劫為一大劫。即成劫和空劫各四十劫，其中沒有佛出世，而相繼出現的情況稱為一劫。問：如何得知壞劫時有佛出世？答：《悲華經》中說，樓至佛般涅槃后，正法和賢劫一時滅盡。既然說正法和賢劫一時滅盡，所以知道壞劫時有佛出世。有人說不是這樣。各種論典中說劫減時有佛出世，所以成劫和壞劫都沒有減劫的情況。因此應該說住劫二十劫名為一大劫。 有人說也是這樣。如果說減劫時有佛出世，以論典為證，既然論典中說減百年後沒有佛出世。如果這樣，樓至佛住世二十劫，應該說九百九十九佛住世的時間長度等於那增劫和減劫的時間，作為一劫或半劫的衡量標準。因此樓至佛也住世半劫，因為與諸佛的壽命相等。問：如何得知諸佛出世只有半劫的時間長度？答：雖然沒有明確的經文，但按照慣例應該如此。又解釋說，前面的諸佛出現在最初的十劫，最後樓至佛出現在第十一劫，到後面的九劫都是樓至佛的遺法所覆蓋。如果這樣說，十劫名為一劫，對於此後的十劫且說半劫，意義也沒有缺失。 第三，關於發心的先後順序。問：釋迦牟尼佛（Sakyamuni Buddha）與彌勒佛（Maitreya Buddha）誰先發心？答：彌勒佛先，釋迦牟尼佛后。所以《佛藏經》中說，彌勒佛發心四十劫后，釋迦牟尼佛才發心。又《彌勒菩薩所問本願經》中說，彌勒佛發意比我早四十二劫，我之後才發道意，於此賢劫，以大精進超越九劫成正覺。又《佛本行經》說，過去有如來，名為善思（Good Thinker）。彌勒菩薩在那尊佛那裡，最初發心。彌勒菩薩在我之前，四十餘劫，發菩提心。然後我才發道心。過去有佛名為示海幢如來（Sea Banner Tathagata），我于
【English Translation】 English version Question: The Wen Xian Yu Jing (Sutra of the Wise and the Foolish) says that from Krakucchanda Buddha (Kanakamuni Buddha, one of the Seven Buddhas of the Past) to the nine hundred and ninety-ninth Buddha, they all live in one great kalpa. The one thousandth Rucaka Buddha (Rucaka Buddha, the starting Buddha of the Thousand Buddhas of the Bhadrakalpa) appears alone in one kalpa. The Loutan Jing (Surangama Sutra) also says the same. That sutra says, what is the measure of a great kalpa? Answer: Some say that eighty kalpas are one great kalpa. That is, the formation kalpa and the destruction kalpa each have forty kalpas, during which no Buddha appears, and the successive occurrences are called one kalpa. Question: How do we know that a Buddha appears during the destruction kalpa? Answer: The Karunapundarika Sutra (Sutra of Great Compassion) says that after Rucaka Buddha enters parinirvana, the Dharma and the Bhadrakalpa are destroyed at the same time. Since it is said that the Dharma and the Bhadrakalpa are destroyed at the same time, we know that a Buddha appears during the destruction kalpa. Some say it is not so. Various treatises say that a Buddha appears when the kalpa decreases, so neither the formation kalpa nor the destruction kalpa has a decreasing kalpa. Therefore, it should be said that twenty kalpas of the abiding kalpa are called one great kalpa. Some say it is also so. If it is said that a Buddha appears when the kalpa decreases, using the treatises as evidence, since the treatises say that no Buddha appears after a hundred years of decrease. If so, Rucaka Buddha abides for twenty kalpas, it should be said that the length of time the nine hundred and ninety-nine Buddhas abide is equal to the time of those increasing and decreasing kalpas, as a measure of one kalpa or half a kalpa. Therefore, Rucaka Buddha also abides for half a kalpa, because it is equal to the lifespan of the Buddhas. Question: How do we know that the Buddhas only appear for half a kalpa? Answer: Although there is no clear text, it should be so according to convention. Another explanation is that the previous Buddhas appeared in the first ten kalpas, and the last Rucaka Buddha appeared in the eleventh kalpa, and the following nine kalpas are all covered by the residual Dharma of Rucaka Buddha. If it is said that ten kalpas are called one kalpa, then for the following ten kalpas, let's say half a kalpa, and the meaning is not lost. Third, regarding the order of aspiration. Question: Who aspired first, Sakyamuni Buddha (Sakyamuni Buddha) or Maitreya Buddha (Maitreya Buddha)? Answer: Maitreya Buddha first, Sakyamuni Buddha later. Therefore, the Buddhabhumisutra (Buddha-treasure Sutra) says that Sakyamuni Buddha aspired forty kalpas after Maitreya Buddha aspired. Also, the Maitreya Bodhisattva Pariprccha Sutra (Maitreya Bodhisattva's Vow Sutra) says that Maitreya Buddha's intention was forty-two kalpas earlier than mine, and I aspired later, and in this Bhadrakalpa, I surpassed nine kalpas with great diligence and attained perfect enlightenment. Also, the Buddha's Deeds Sutra says that in the past there was a Tathagata named Good Thinker. Maitreya Bodhisattva first aspired at that Buddha's place. Maitreya Bodhisattva aspired to Bodhi mind more than forty kalpas before me. Then I aspired to the path. In the past there was a Buddha named Sea Banner Tathagata, I at
彼佛國作論王。名曰牢山。初發心。是等諸經。皆彌勒先發心。釋迦后發心。問若爾何故智度論佛嘆精進云。釋迦牟尼佛與彌勒等諸菩薩。同時發心。釋迦牟尼精進力超越九劫。答此二菩薩發心有二。一者決定。二者不決定。不決定者。同時發心。若決定心自有前後。若盡道理論。應作是說。彌勒菩薩發決定心。四十餘劫。然後釋迦乃發決定心。然精進力故。超四十餘劫。同在一劫。先證菩提。是故十住毗婆娑云。或有先發不同心后發決定心。如釋迦菩薩等。此即釋迦菩薩。因釋迦佛發決定心。彌勒菩薩。因彌勒佛發決定心。問釋迦菩薩。因釋迦佛發心不疑。何以故得彌勒發心因彌勒佛。答一切智光明仙人慈心經云。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。黃金挍飾。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。佛告梵志。乃往過去無量無邊阿僧祇劫。時有世界。名勝華敷。佛號彌勒。恒以慈心四無量法教化。時有大婆羅門名一切智光明。生詰難而不能屈伏。便發信心。而發願言。愿持彼佛所說經。必得成佛。號曰彌勒。爾時梵志入山谷。滿八千歲。乞食誦經。時災
【現代漢語翻譯】 現代漢語譯本 彼佛國作論王，名叫牢山（Laoshan）。最初發菩提心。這些經典中，都是彌勒（Maitreya）先發菩提心，釋迦（Shakya）后發菩提心。問：如果這樣，為什麼《智度論》（Mahaprajnaparamita-sastra）中佛讚歎精進說：『釋迦牟尼佛與彌勒等諸菩薩，同時發菩提心，釋迦牟尼佛的精進力超越九劫。』答：這兩位菩薩發菩提心有兩種情況。一是決定心，二是不決定心。不決定心是同時發菩提心。如果是決定心，自有先後。如果從道理上講，應該這樣說：彌勒菩薩發決定心，在四十餘劫之前，然後釋迦才發決定心。然而因為精進力的緣故，超越了四十餘劫，同在一劫中，先證得菩提。所以《十住毗婆娑論》（Dasabhumika-vibhāṣā-śāstra）說：『或者有先發（不）同心，后發決定心，如釋迦菩薩等。』這就是釋迦菩薩，因釋迦佛發決定心，彌勒菩薩，因彌勒佛發決定心。問：釋迦菩薩因釋迦佛發心沒有疑問，為什麼說彌勒發心是因彌勒佛？答：《一切智光明仙人慈心經》（Sarva-buddha-jñānālokālokita-samādhi-candra-tārā-rāja-dhāraṇī）說：佛在摩伽陀（Magadha）國寂滅道場彌加女村自在天寺精舍。一時，佛與一千二百五十比丘，在林中經行。彌勒菩薩，金色相好，放出銀色光明，黃金裝飾，如白銀山，來到佛所。結髮梵志五百人等，遙見彌勒，五體投地，向佛請問：彌勒的光明乃至於與佛相等，在何佛所，最初發道心？佛告訴梵志：在過去無量無邊阿僧祇劫之前，那時有個世界，名叫勝華敷（Sheng-hua-fu）。佛號彌勒，恒常以慈心四無量法教化。當時有個大婆羅門，名叫一切智光明（Sarvajna-prabha），前來詰難而不能使（彌勒佛）屈服，便發信心，併發愿說：愿我持彼佛所說經，必定得成佛，號曰彌勒。爾時梵志入山谷，滿了八千歲，乞食誦經，當時發生災
【English Translation】 English version In that Buddha-land, there was a king of debaters named Laoshan. He initially generated the Bodhi-mind. In these sutras, Maitreya (Maitreya) first generated the Bodhi-mind, and Shakya (Shakya) generated it later. Question: If that's the case, why does the Mahaprajnaparamita-sastra praise diligence, saying: 'Shakyamuni Buddha and bodhisattvas like Maitreya generated the Bodhi-mind at the same time, but Shakyamuni Buddha's diligence surpassed nine kalpas?' Answer: These two bodhisattvas generated the Bodhi-mind in two ways. One is with a determined mind, and the other is with an undetermined mind. Those with an undetermined mind generated the Bodhi-mind at the same time. If it's with a determined mind, there is a sequence. If we speak in terms of principle, it should be said that Maitreya Bodhisattva generated a determined mind more than forty kalpas before Shakya generated a determined mind. However, due to his diligence, he surpassed those forty-plus kalpas and attained Bodhi in the same kalpa. Therefore, the Dasabhumika-vibhāṣā-śāstra says: 'Some may generate a (non-)concurrent mind first, and then generate a determined mind later, like Shakyamuni Bodhisattva and others.' This refers to Shakya Bodhisattva generating a determined mind because of Shakya Buddha, and Maitreya Bodhisattva generating a determined mind because of Maitreya Buddha. Question: There is no doubt that Shakya Bodhisattva generated the mind because of Shakya Buddha, but why is it said that Maitreya generated the mind because of Maitreya Buddha? Answer: The Sarva-buddha-jñānālokālokita-samādhi-candra-tārā-rāja-dhāraṇī says: The Buddha was in the Jietie (extinction) Bodhimanda (place of enlightenment) of Magadha (Magadha), in the Jiezaitian (Svātantra) temple of the village of Mijianv. At one time, the Buddha and twelve hundred and fifty bhikshus were walking in the forest. Maitreya Bodhisattva, with golden features and marks, emitted silver light, adorned with gold, like a silver mountain, came to the Buddha. Five hundred braided ascetics, seeing Maitreya from afar, prostrated themselves on the ground and asked the Buddha: Maitreya's light is equal to the Buddha's. At which Buddha did he first generate the Bodhi-mind? The Buddha told the ascetics: In the past, immeasurable, boundless, asamkhya kalpas ago, there was a world called Shenghuafu. The Buddha was named Maitreya, and he constantly taught with the four immeasurable minds of loving-kindness. At that time, there was a great Brahmin named Sarvajna-prabha, who came to question him but could not subdue (Maitreya Buddha), so he generated faith and vowed: 'May I uphold the sutras spoken by that Buddha and surely attain Buddhahood, and be named Maitreya.' At that time, the Brahmin entered the mountains and valleys for eight thousand years, begging for food and reciting the sutras. At that time, a disaster occurred.
星橫流。洪水不止。不得乞食七日。時彼林中。有五百白菟。有一菟王母子。見仙無食。而作是言。仙人為法不食多日。法山將崩。法海將竭。我今為法不應惜命。便告諸菟。諸行無常。眾生愛身。未曾為法。而說頌曰。
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 信法不疑惑 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
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。語其子言。汝可隨意求覓水草。然正念三寶。子聞母告。白母言。若為法供養者。我亦愿樂隨母火中入矣。菩薩捨身時。天地振動。天雨華。持用供養。肉熟后。諸樹神白仙人言。菟王母子。為供法故身投火中。今肉已熟。汝必可食。仙聞神語。悲不能對。而說偈曰。
寧當燃身破眼目 不忍行殺食眾生 諸佛所說慈悲經 彼經中說行慈悲 寧破骨髓出頭腦 不忍啖肉食眾生
作此語已。自投火坑。與菟並命。地動天振。神力故樹放光。金色白光曜照千國土。眾生見光尋來至。見仙與菟俱火中死。及得所說偈並佛經已。持還上王。王宣令皆發大菩提心。佛告梵志。時菟王者今我身是。其菟兒者羅睺
【現代漢語翻譯】 現代漢語譯本：星辰橫流，洪水氾濫，（仙人）七日無法乞食。當時在那片森林中，有五百隻白兔。其中一隻兔王（菟王，兔子之王）和它的孩子，看到仙人沒有食物，便這樣說道：『仙人為求佛法已經多日沒有進食，（這樣下去）法山（法山，比喻佛法如山般崇高）將要崩塌，法海（法海，比喻佛法如海般深廣）將要枯竭。我現在爲了佛法，不應該吝惜自己的生命。』於是告訴眾兔子：『諸行無常（諸行無常，一切事物都在變化之中），眾生都愛惜自己的身體，卻從未爲了佛法（犧牲）。』並說了下面的頌詞： 『如果（有）畜生種類，能夠聽聞諸佛的名號，將永遠脫離三惡道（三惡道，地獄、餓鬼、畜生），不會出生在八難之處（八難之處，指沒有機會修行佛法的八種困境）。如果聽聞佛法並奉行，出生的地方常常能遇到佛。信仰佛法而不疑惑，歸依賢聖僧（賢聖僧，指具有高尚品德和智慧的出家人），隨順各種戒律，這樣就能迅速成佛，必定到達大涅槃（大涅槃，指徹底解脫生死輪迴的境界），永遠享受無上的快樂。』 告訴眾兔子說：『我現在要用我的身體來供養佛法，你們都隨喜（隨喜，隨之歡喜，讚歎他人的功德）。我從過去無數劫以來，被貪嗔癡三毒（三毒，貪婪、嗔恨、愚癡）所驅使，以鳥獸之身虛度生死。』（兔王）告訴它的孩子說：『你可以隨意去尋找水草，但要正念三寶（三寶，佛、法、僧）。』孩子聽了母親的話，對母親說：『如果（您）爲了佛法供養（身體），我也願意跟隨母親進入火中。』菩薩（菩薩，指發願救度一切眾生的修行者）捨棄身體的時候，天地都震動了，天空中下起花雨，用來供養（菩薩）。肉被烤熟后，諸樹神（諸樹神，居住在樹木中的神靈）告訴仙人說：『兔王母子，爲了供養佛法，將身體投入火中。現在肉已經熟了，您一定可以食用。』仙人聽到樹神的話，悲傷得說不出話來，並說了下面的偈語： 『寧願燃燒身體，刺瞎眼睛，也不忍心爲了活命而殺害眾生。諸佛所說的慈悲經（慈悲經，宣揚慈悲精神的經典），那部經中說要行慈悲。寧願粉碎骨髓，取出頭腦，也不忍心吃肉來食用眾生。』 說完這些話后，（仙人）自己也跳入火坑，與兔子一同死去。大地搖動，天空震動。因為神力的緣故，樹木放出光明，金色和白色的光芒照耀著千百個國土。眾生看到光明，尋著光芒而來，看到仙人和兔子都死在火中，以及得到了（仙人）所說的偈語和佛經后，將這些帶回去獻給國王。國王下令讓所有人都發起大菩提心（大菩提心，立志成就佛果，普度眾生的心）。佛告訴梵志（梵志，古印度的一種修行人）：『當時的兔王者就是我的前身，那隻兔子孩子就是羅睺（羅睺，佛陀的兒子）。』 English version: Stars flowed across the sky, and the floods did not cease. (The immortal) could not beg for food for seven days. At that time, in that forest, there were five hundred white rabbits. One rabbit king (Tu Wang, King of Rabbits) and its child, seeing that the immortal had no food, said this: 'The immortal has not eaten for many days in pursuit of the Dharma, (if this continues) the Dharma Mountain (Fa Shan, metaphor for the Dharma being as lofty as a mountain) will collapse, and the Dharma Sea (Fa Hai, metaphor for the Dharma being as deep and vast as the sea) will dry up. Now, for the sake of the Dharma, I should not be stingy with my life.' So it told the rabbits: 'All things are impermanent (Zhu Xing Wu Chang, all things are in a state of change), and all beings cherish their bodies, but have never (sacrificed) for the Dharma.' And said the following verse: 'If (there are) animal species that can hear the names of all the Buddhas, they will be forever free from the three evil realms (San E Dao, hell, hungry ghosts, animals), and will not be born in the eight difficult places (Ba Nan Zhi Chu, refers to the eight difficult situations where there is no opportunity to practice the Dharma). If they hear the Dharma and practice it, they will often encounter the Buddha in the place where they are born. Believe in the Dharma without doubt, take refuge in the virtuous Sangha (Xian Sheng Seng, refers to monks with noble character and wisdom), follow all the precepts, and in this way, they can quickly become a Buddha, and will surely reach the Great Nirvana (Da Nie Pan, refers to the state of complete liberation from the cycle of birth and death), and forever enjoy supreme bliss.' Telling the rabbits, 'Now I want to use my body to make offerings to the Dharma, may you all rejoice (Sui Xi, rejoice with, praise the merits of others). From countless kalpas in the past, I have been driven by the three poisons (San Du, greed, hatred, ignorance), and have wasted my life in the form of birds and beasts.' (The rabbit king) told its child, 'You can freely seek water and grass, but you must be mindful of the Three Jewels (San Bao, Buddha, Dharma, Sangha).' The child heard its mother's words and said to its mother, 'If (you) are offering (your body) for the Dharma, I am also willing to follow my mother into the fire.' When the Bodhisattva (Pu Sa, refers to practitioners who vow to save all sentient beings) gave up its body, heaven and earth shook, and rain of flowers fell from the sky to make offerings (to the Bodhisattva). After the meat was cooked, the tree spirits (Zhu Shu Shen, spirits residing in trees) told the immortal, 'The rabbit king and its child threw their bodies into the fire to make offerings to the Dharma. Now the meat is cooked, you can certainly eat it.' The immortal heard the words of the tree spirits, and was so saddened that he could not speak, and said the following verse: 'I would rather burn my body and blind my eyes than bear to kill living beings for the sake of living. The Sutra of Compassion (Ci Bei Jing, scriptures that promote the spirit of compassion) spoken by all the Buddhas, that sutra says to practice compassion. I would rather crush my bone marrow and take out my brains than bear to eat meat to consume living beings.' After saying these words, (the immortal) jumped into the fire pit himself and died with the rabbit. The earth shook, and the sky trembled. Because of the power of the spirits, the trees emitted light, and golden and white light shone on thousands of lands. Sentient beings saw the light and came following the light, and after seeing that the immortal and the rabbit had both died in the fire, and obtaining the verses (the immortal) had spoken and the Buddhist scriptures, they took these back and presented them to the king. The king ordered everyone to develop the great Bodhicitta (Da Pu Ti Xin, the mind to achieve Buddhahood and save all sentient beings). The Buddha told the Brahmin (Fan Zhi, a type of ascetic in ancient India): 'The rabbit king at that time was my former self, and that rabbit child was Rahula (Luo Hou Luo, Buddha's son).'
【English Translation】 Stars flowed across the sky, and the floods did not cease. (The immortal) could not beg for food for seven days. At that time, in that forest, there were five hundred white rabbits. One rabbit king ('Tu Wang', King of Rabbits) and its child, seeing that the immortal had no food, said this: 'The immortal has not eaten for many days in pursuit of the Dharma, (if this continues) the Dharma Mountain ('Fa Shan', metaphor for the Dharma being as lofty as a mountain) will collapse, and the Dharma Sea ('Fa Hai', metaphor for the Dharma being as deep and vast as the sea) will dry up. Now, for the sake of the Dharma, I should not be stingy with my life.' So it told the rabbits: 'All things are impermanent ('Zhu Xing Wu Chang', all things are in a state of change), and all beings cherish their bodies, but have never (sacrificed) for the Dharma.' And said the following verse: 'If (there are) animal species that can hear the names of all the Buddhas, they will be forever free from the three evil realms ('San E Dao', hell, hungry ghosts, animals), and will not be born in the eight difficult places ('Ba Nan Zhi Chu', refers to the eight difficult situations where there is no opportunity to practice the Dharma). If they hear the Dharma and practice it, they will often encounter the Buddha in the place where they are born. Believe in the Dharma without doubt, take refuge in the virtuous Sangha ('Xian Sheng Seng', refers to monks with noble character and wisdom), follow all the precepts, and in this way, they can quickly become a Buddha, and will surely reach the Great Nirvana ('Da Nie Pan', refers to the state of complete liberation from the cycle of birth and death), and forever enjoy supreme bliss.' Telling the rabbits, 'Now I want to use my body to make offerings to the Dharma, may you all rejoice ('Sui Xi', rejoice with, praise the merits of others). From countless kalpas in the past, I have been driven by the three poisons ('San Du', greed, hatred, ignorance), and have wasted my life in the form of birds and beasts.' (The rabbit king) told its child, 'You can freely seek water and grass, but you must be mindful of the Three Jewels ('San Bao', Buddha, Dharma, Sangha).' The child heard its mother's words and said to its mother, 'If (you) are offering (your body) for the Dharma, I am also willing to follow my mother into the fire.' When the Bodhisattva ('Pu Sa', refers to practitioners who vow to save all sentient beings) gave up its body, heaven and earth shook, and rain of flowers fell from the sky to make offerings (to the Bodhisattva). After the meat was cooked, the tree spirits ('Zhu Shu Shen', spirits residing in trees) told the immortal, 'The rabbit king and its child threw their bodies into the fire to make offerings to the Dharma. Now the meat is cooked, you can certainly eat it.' The immortal heard the words of the tree spirits, and was so saddened that he could not speak, and said the following verse: 'I would rather burn my body and blind my eyes than bear to kill living beings for the sake of living. The Sutra of Compassion ('Ci Bei Jing', scriptures that promote the spirit of compassion) spoken by all the Buddhas, that sutra says to practice compassion. I would rather crush my bone marrow and take out my brains than bear to eat meat to consume living beings.' After saying these words, (the immortal) jumped into the fire pit himself and died with the rabbit. The earth shook, and the sky trembled. Because of the power of the spirits, the trees emitted light, and golden and white light shone on thousands of lands. Sentient beings saw the light and came following the light, and after seeing that the immortal and the rabbit had both died in the fire, and obtaining the verses (the immortal) had spoken and the Buddhist scriptures, they took these back and presented them to the king. The king ordered everyone to develop the great Bodhicitta ('Da Pu Ti Xin', the mind to achieve Buddhahood and save all sentient beings). The Buddha told the Brahmin ('Fan Zhi', a type of ascetic in ancient India): 'The rabbit king at that time was my former self, and that rabbit child was Rahula ('Luo Hou Luo', Buddha's son).'
羅是。誦經仙人今彌勒是。五百菟者大迦葉等五百人是。山樹神者舍利弗目連等二百五十人是。時千國王者今跋陀波羅等千菩薩是。彼國眾生得聞經者。賢劫佛所得道者是。以此定知。初逢彌勒佛。發決定心。故名彌勒。然賢愚經約后位故。說弗沙佛時也。
第四修行次超者。問彌勒先發心。釋迦后發心者。何故成佛時釋迦先成。答經論不明故相傳不定。基師云。釋迦四十餘劫以後乃發心。然佛本行經第三卷發心供養品云。昔有佛出號曰弗沙。我見彼佛。心生歡喜。合十指掌。翹於一足。七日七夜讚歎彼佛。佛云是人過九十四劫當得作佛。見真理佛云。是人過九十三劫當得作佛。毗婆尸佛言。是人過九十劫當得作佛。佛地論第七卷言。事弗沙佛。翹足而嘆。故超九劫。涅槃經云。雪山菩薩為半偈捨身超十二劫。金光明經云。薩埵王子投身時超十一劫。又摩納仙人布發時超八劫。如是等諸超中。若超九劫者。百劫修相好業時。所餘超者。皆三僧祇內隨應超。若不爾何位更得說超。秦師云。值弗沙佛。七日七夜嘆。超九劫者。第三僧祇欲滿時。其相好業。唯逕九十一劫得成滿。是故諸所處超劫者。皆三大阿僧祇內。總前後超。超四十劫。成果時。與彌勒佛。同在一劫。問何得知弗沙佛第三僧祇最後。答準佛本行經云
【現代漢語翻譯】 現代漢語譯本：羅是（羅睺羅，佛陀的兒子）。誦經仙人是現在的彌勒（未來佛）。五百菟者是現在的大迦葉等五百人。山樹神是現在的舍利弗、目連等二百五十人。當時的千國王是現在的跋陀波羅等千菩薩。彼國眾生得聞經者，是賢劫（現在這個賢劫）諸佛所得道者。以此可以確定，（他們）最初遇到彌勒佛時，就發了堅定的心，所以（彌勒）名為彌勒。然而《賢愚經》是根據後來的位置說的，所以說是弗沙佛（過去七佛之一）的時候。
第四，關於修行次第的超越。問：彌勒先發心，釋迦后發心，為什麼成佛的時候釋迦先成佛？答：因為經論沒有明確說明，所以說法不確定。基師說，釋迦在四十餘劫以後才發心。然而《佛本行經》第三卷的發心供養品中說，過去有佛出世，名號叫弗沙（佛），我見到那位佛，心中生起歡喜，合起十指，抬起一隻腳，七日七夜讚歎那位佛。佛說這個人過九十四劫當得作佛。見真理佛說，這個人過九十三劫當得作佛。毗婆尸佛（過去七佛之一）說，這個人過九十劫當得作佛。《佛地論》第七卷說，因為侍奉弗沙佛，翹足讚歎，所以超越了九劫。《涅槃經》說，雪山菩薩爲了半偈捨身，超越了十二劫。《金光明經》說，薩埵王子投身（喂虎）時，超越了十一劫。又如摩納仙人布發（讓佛陀踩著過去）時，超越了八劫。像這樣各種超越之中，如果超越九劫，那麼在百劫修相好業的時候，其餘的超越，都在三大阿僧祇劫內隨應超越。如果不是這樣，在什麼位置還能再說超越呢？秦師說，因為值遇弗沙佛，七日七夜讚歎，超越了九劫，那麼在第三阿僧祇劫將要圓滿的時候，他的相好業，只經過九十一劫就能成就圓滿。所以所有所說的超越劫數，都是在三大阿僧祇劫內，總計前後超越。超越四十劫，成果的時候，與彌勒佛，同在一劫。問：怎麼知道弗沙佛是在第三阿僧祇劫的最後？答：根據《佛本行經》所說。
【English Translation】 English version: Luo Shi (Rahula, Buddha's son). The sutra-reciting immortal is now Maitreya (the future Buddha). The five hundred 'Tu' are now the five hundred people including Mahākāśyapa. The mountain and tree gods are now the two hundred and fifty people including Śāriputra and Maudgalyāyana. The thousand kings at that time are now the thousand Bodhisattvas including Bhadrapāla. The sentient beings in that country who heard the sutra are those who attained enlightenment in the Bhadrakalpa (this present fortunate eon). From this, it can be determined that when they first encountered Maitreya Buddha, they developed a firm resolve, hence (Maitreya) is named Maitreya. However, the Sage and Fool Sutra speaks from a later perspective, so it mentions the time of Buddha Phuṣya (one of the past seven Buddhas).
Fourth, regarding the transcendence in the order of practice. Question: Maitreya generated the aspiration (for enlightenment) earlier, and Śākyamuni generated the aspiration later, so why did Śākyamuni become a Buddha first? Answer: Because the sutras and treatises do not clearly explain it, the explanations are uncertain. Master Ji says that Śākyamuni generated the aspiration more than forty kalpas later. However, the Buddha's Deeds Sutra, in the third chapter on generating the aspiration and making offerings, says that in the past there was a Buddha who appeared in the world named Phuṣya (Buddha). When I saw that Buddha, joy arose in my heart, I joined my ten fingers together, raised one foot, and praised that Buddha for seven days and seven nights. The Buddha said that this person will become a Buddha after ninety-four kalpas. The Buddha who sees the truth said that this person will become a Buddha after ninety-three kalpas. Buddha Vipaśyin (one of the past seven Buddhas) said that this person will become a Buddha after ninety kalpas. The seventh chapter of the Treatise on the Buddha-land says that because he served Buddha Phuṣya and praised him with one foot raised, he transcended nine kalpas. The Nirvana Sutra says that the Bodhisattva of Snow Mountain gave up his body for half a verse, transcending twelve kalpas. The Golden Light Sutra says that when Prince Sattva threw himself (to feed the tiger), he transcended eleven kalpas. Also, when the ascetic Manava spread his hair (for the Buddha to step on), he transcended eight kalpas. Among these various transcendences, if one transcends nine kalpas, then during the hundred kalpas of cultivating the causes for the major and minor marks (of a Buddha), the remaining transcendences all occur within the three great asaṃkhyeya kalpas, according to what is appropriate. If it were not so, in what position could one still speak of transcendence? Master Qin says that because he encountered Buddha Phuṣya and praised him for seven days and seven nights, he transcended nine kalpas, then when the third asaṃkhyeya kalpa is about to be completed, his causes for the major and minor marks will be accomplished and perfected in just ninety-one kalpas. Therefore, all the mentioned transcendences of kalpas are within the three great asaṃkhyeya kalpas, totaling the transcendences before and after. Transcending forty kalpas, at the time of fruition, he is in the same kalpa as Maitreya Buddha. Question: How do we know that Buddha Phuṣya was at the end of the third asaṃkhyeya kalpa? Answer: According to what is said in the Buddha's Deeds Sutra.
。弗沙佛後有四大劫。初一大劫唯有弗沙佛。與釋迦記當來九十四劫作佛。次大劫唯有見真理佛。記言汝當來九十三劫作佛。最後大劫毗婆尸佛記云。汝當來九十一劫成佛。第三大劫。都不生佛。以不授記故。以此知弗沙佛第三僧祇最後佛。問若見弗沙佛時在僧祇位。云何得云嘆弗沙佛故修相好業中超九劫。答縮時節相融為論也。文備師云。釋迦菩薩后乃發心。而逢本師釋迦時超十九劫。雪山童子時超十二劫。嘆弗沙佛時超九劫。證果時與彌勒在同劫成道。引證會文。皆同秦說也。雖有三說。皆不盡理。謂基師有何失。經俱言身投饑虎前而不言超十一劫故。又摩納仙人布發時。但言得授記而不言超八劫。是故此二說皆義無可準。爾所超故。唯有虛語也。秦解有何失。且彼言弗沙佛後有四大劫中佛出世。第三劫佛不生。若既如是者。既言祇沙佛沒亦更逢見真理佛。云何可說弗沙佛是第三僧祇最後佛。最後佛語。必表更無後故。又藏論云。毗婆尸佛百大劫始佛。后說弗沙佛故。明知弗沙佛第三僧祇最後佛非也。備師何失。經但云逢本師釋迦發種種愿。而未曾說超十九劫。是故唯有虛語也。又總難諸師解有二失。一宗趣乘別失。謂諸師皆言。嘆弗沙佛故超修相好業百大劫故。是小乘經說。三僧祇后。更百劫修相好業。而大乘
【現代漢語翻譯】 弗沙佛（Phussa Buddha）之後有四大劫（kalpa，時間單位）。第一個大劫只有弗沙佛。他給釋迦（Sakyamuni）授記，說他將在未來的第九十四劫成佛。第二個大劫只有見真理佛（Truth-seeing Buddha）。他授記說，你將在未來的第九十三劫成佛。最後一個大劫，毗婆尸佛（Vipassi Buddha）授記說：『你將在未來的第九十一劫成佛。』第三個大劫，沒有佛出世，因為沒有授記的緣故。由此可知，弗沙佛是第三僧祇（asamkhya，無數）的最後一位佛。 問：如果見到弗沙佛時還在僧祇位，為何說因為讚歎弗沙佛的緣故，在修習相好業（merit of physical characteristics）中超越了九劫？答：這是將時間段縮短融合來討論。文備法師說，釋迦菩薩後來才發心，但遇到本師釋迦時超越了十九劫，雪山童子時超越了十二劫，讚歎弗沙佛時超越了九劫，證果時與彌勒（Maitreya）在同一劫成道。引用的證據和會文，都和鳩摩羅什（Kumarajiva）的說法相同。雖然有三種說法，但都不完全合理。問：窺基法師（Kuiji）有什麼缺失？經文中都說他捨身喂餓虎，但沒有說超越了十一劫。又如摩納仙人（Manava）布發時，只說得到了授記，但沒有說超越了八劫。因此這兩種說法都沒有依據，所說的超越都是虛妄之語。 問：鳩摩羅什的解釋有什麼缺失？且他說弗沙佛之後有四大劫中有佛出世，第三劫沒有佛出世。如果真是這樣，既然說祇沙佛滅度后又遇到了見真理佛，怎麼能說弗沙佛是第三僧祇的最後一位佛呢？『最後佛』的說法，必定表示沒有後來的佛了。又《藏論》說，毗婆尸佛是一百大劫（mahākalpa，時間單位）的開始的佛，後來又說了弗沙佛，這表明弗沙佛不是第三僧祇的最後一位佛。文備法師有什麼缺失？經中只說遇到本師釋迦發了種種愿，但沒有說過超越了十九劫，因此這只是虛妄之語。 又總的來說，批評各位法師的解釋有兩個缺失：一是宗趣乘別（doctrinal differences）的缺失。各位法師都說，因為讚歎弗沙佛的緣故，超越了修習相好業的一百大劫。這是小乘經（Hinayana sutra）的說法，三僧祇之後，還要一百劫修習相好業，而大乘（Mahayana）
【English Translation】 English version: After Phussa Buddha (Phussa Buddha), there are four kalpas (kalpa, unit of time). In the first great kalpa, there was only Phussa Buddha. He prophesied to Sakyamuni (Sakyamuni) that he would become a Buddha in the ninety-fourth kalpa in the future. In the second great kalpa, there was only Truth-seeing Buddha (Truth-seeing Buddha). He prophesied that you would become a Buddha in the ninety-third kalpa in the future. In the last great kalpa, Vipassi Buddha (Vipassi Buddha) prophesied: 'You will become a Buddha in the ninety-first kalpa in the future.' In the third great kalpa, no Buddha appeared because there was no prophecy. From this, it can be known that Phussa Buddha is the last Buddha of the third asamkhya (asamkhya, countless). Question: If one was still in the asamkhya position when seeing Phussa Buddha, why is it said that because of praising Phussa Buddha, one surpassed nine kalpas in cultivating the merit of physical characteristics (merit of physical characteristics)? Answer: This is discussing by shortening and merging the time periods. Dharma Master Wenbei said that Bodhisattva Sakyamuni developed the aspiration later, but surpassed nineteen kalpas when encountering his original teacher Sakyamuni, twelve kalpas as the Snow Mountain Hermit, and nine kalpas when praising Phussa Buddha, and attained enlightenment in the same kalpa as Maitreya (Maitreya). The cited evidence and interpretation are the same as Kumarajiva's (Kumarajiva) statement. Although there are three statements, none of them are completely reasonable. Question: What are the shortcomings of Dharma Master Kuiji (Kuiji)? The scriptures all say that he gave his body to feed the hungry tiger, but did not say that he surpassed eleven kalpas. Also, when Manava (Manava) spread his hair, it only said that he received the prophecy, but did not say that he surpassed eight kalpas. Therefore, these two statements have no basis, and the so-called surpassing is just empty words. Question: What are the shortcomings of Kumarajiva's interpretation? Moreover, he said that after Phussa Buddha, there were Buddhas appearing in the four great kalpas, and no Buddha appeared in the third kalpa. If this is the case, since it is said that after the extinction of Gisha Buddha, he encountered Truth-seeing Buddha again, how can it be said that Phussa Buddha is the last Buddha of the third asamkhya? The statement 'last Buddha' must indicate that there are no Buddhas after him. Also, the Treatise on the Treasury says that Vipassi Buddha is the Buddha at the beginning of one hundred mahākalpas (mahākalpa, unit of time), and later it mentions Phussa Buddha, which indicates that Phussa Buddha is not the last Buddha of the third asamkhya. What are the shortcomings of Dharma Master Wenbei? The sutra only says that he made various vows when encountering his original teacher Sakyamuni, but did not say that he surpassed nineteen kalpas, so this is just empty words. Furthermore, in general, criticizing the interpretations of the various Dharma Masters has two shortcomings: one is the shortcoming of doctrinal differences (doctrinal differences). The Dharma Masters all say that because of praising Phussa Buddha, one surpassed one hundred great kalpas of cultivating the merit of physical characteristics. This is the statement of the Hinayana sutra (Hinayana sutra), after three asamkhyas, one still needs one hundred kalpas to cultivate the merit of physical characteristics, while the Mahayana (Mahayana)
必無此義。若不爾便違智度論廣破百劫修相好業故。又優婆塞戒經云。始從燃燈佛終至迦葉名第三僧祇滿故。既爾云何與小乘其同。二聖教不通失。謂尋拾諸經。釋迦超劫。非唯三四時。故增一經第三十一云。彌勒菩薩應三十劫當成無上正覺。我以精進力超越成佛。智光仙人經云。我為求法不惜身命投於火坑以身供養故。便得超九百萬億劫生死罪。彌勒先成佛道。如是等諸經。皆說釋迦由精進力超多劫。先於彌勒。得成正覺。若如前三說。云何唯超三十劫二菩薩在一劫成道。是故今更作一解。謂釋迦發心。後於彌勒其過四十餘劫。若不爾釋迦以精進力超多劫故。莊嚴劫中。應成菩提。然佛本行經云。三十劫者約大劫數。若兼小劫通此故。彌勒所問經等。諸小劫積數為語故說四十二劫。二劫即應小劫故。起塔因緣經身投饑虎越九劫。增一經超三十劫。智光經大集經悲華經等都無劫數。不可輒定。待慈氏身可決疑納也。謂諸經由精進力超多劫故。離不通聖教失。嘆弗沙佛超第三劫行故。無不別宗趣失也。大聖善權應機非一。不可如言取義為定量。是故悲華經第一云。彌勒。汝於過去十大劫。若欲成無上菩提者。汝速成無上菩提。入無餘涅槃。彌勒。汝久住生死以本願故。所以不成以待時。彌勒所問經云。菩薩以四事不取正
【現代漢語翻譯】 必無此義。若不爾便違《智度論》廣破百劫修相好業故。又《優婆塞戒經》云：『始從燃燈佛（Dipamkara Buddha）終至迦葉佛（Kasyapa Buddha）名第三僧祇滿故。』既爾云何與小乘其同？ 二、聖教不通失。謂尋拾諸經，釋迦（Sakyamuni）超劫，非唯三四時。故《增一阿含經》第三十一云：『彌勒菩薩（Maitreya Bodhisattva）應三十劫當成無上正覺，我以精進力超越成佛。』《智光仙人經》云：『我為求法不惜身命投於火坑以身供養故，便得超九百萬億劫生死罪。』彌勒先成佛道。如是等諸經，皆說釋迦由精進力超多劫，先於彌勒，得成正覺。若如前三說，云何唯超三十劫？二菩薩在一劫成道？ 是故今更作一解，謂釋迦發心，後於彌勒其過四十餘劫。若不爾釋迦以精進力超多劫故，莊嚴劫中，應成菩提。然《佛本行經》云：『三十劫者約大劫數，若兼小劫通此故。』《彌勒所問經》等，諸小劫積數為語故說四十二劫。二劫即應小劫故。《起塔因緣經》身投饑虎越九劫，《增一阿含經》超三十劫，《智光經》、《大集經》、《悲華經》等都無劫數，不可輒定。待慈氏身可決疑納也。謂諸經由精進力超多劫故，離不通聖教失。 嘆弗沙佛（Phussa Buddha）超第三劫行故，無不別宗趣失也。大聖善權應機非一，不可如言取義為定量。是故《悲華經》第一云：『彌勒，汝於過去十大劫，若欲成無上菩提者，汝速成無上菩提，入無餘涅槃。彌勒，汝久住生死以本願故，所以不成以待時。』《彌勒所問經》云：『菩薩以四事不取正。』
【English Translation】 There is definitely no such meaning. If not, it would contradict the Mahaprajnaparamita-sastra (智度論), which extensively refutes the idea of cultivating the causes for the physical marks of a Buddha over hundreds of kalpas. Furthermore, the Upasaka Precept Sutra (優婆塞戒經) states: 'Starting from Dipamkara Buddha (燃燈佛) and ending with Kasyapa Buddha (迦葉佛), it is called the completion of the third asamkhya-kalpa.' If that is the case, how can it be the same as the Hinayana? Second, there is no error of inconsistency in the teachings. It is said that by searching and gathering various sutras, Sakyamuni (釋迦) surpassed kalpas, not just three or four periods of time. Therefore, the Ekottara Agama Sutra (增一阿含經), chapter 31, states: 'Maitreya Bodhisattva (彌勒菩薩) should attain Anuttara-samyak-sambodhi in thirty kalpas, but I surpassed him and attained Buddhahood through diligent effort.' The Jigang Xianren Jing (智光仙人經) states: 'For the sake of seeking the Dharma, I did not spare my life and threw myself into a fire pit as an offering, thus I was able to transcend the sins of birth and death for nine million trillion kalpas.' Maitreya will attain Buddhahood first. Such sutras all say that Sakyamuni surpassed many kalpas through diligent effort and attained perfect enlightenment before Maitreya. If it were as the previous three explanations, how could he only surpass thirty kalpas? How could two Bodhisattvas attain the path in one kalpa? Therefore, I will now offer another explanation, which is that Sakyamuni's initial aspiration was more than forty kalpas later than Maitreya's. If not, Sakyamuni should have attained Bodhi in the Bhadrakalpa (莊嚴劫) because he surpassed many kalpas through diligent effort. However, the Buddha's Deeds Sutra (佛本行經) states: 'Thirty kalpas refer to great kalpas; if small kalpas are included, then it is consistent.' The Maitreya Pariprccha Sutra (彌勒所問經) and others say forty-two kalpas because they use the accumulation of small kalpas as the unit of measurement. Two kalpas should be small kalpas. The Sutra on the Cause of Building Stupas (起塔因緣經) mentions offering his body to a hungry tiger and transcending nine kalpas, the Ekottara Agama Sutra mentions transcending thirty kalpas, while the Jigang Jing, Mahasamnipata Sutra (大集經), Karunapundarika Sutra (悲華經), and others do not mention any kalpas, so it is impossible to determine them arbitrarily. We should wait for Maitreya's arrival to resolve the doubts. It is said that the sutras state that he surpassed many kalpas through diligent effort, thus avoiding the error of inconsistency in the teachings. Praising Phussa Buddha (弗沙佛) for surpassing the third kalpa avoids the error of not distinguishing the tenets of different schools. The Great Sage's skillful means are not limited to one occasion, so one should not take the meaning of the words literally as a fixed measure. Therefore, the first chapter of the Karunapundarika Sutra states: 'Maitreya, if you wish to attain Anuttara-samyak-sambodhi in the past ten great kalpas, you should quickly attain Anuttara-samyak-sambodhi and enter Nirvana without remainder. Maitreya, you have long dwelt in samsara because of your original vow, so you have not attained it yet, but are waiting for the time.' The Maitreya Pariprccha Sutra states: 'A Bodhisattva does not take what is right with four things.'
覺。一凈國土。二護國土。三凈一切。四護一切。彌勒求佛時以此四事故不取佛。佛地論云。是故如來底沙佛時曾與慈氏同爲弟子。佛觀釋迦所化有情善根先熟。慈氏所化有情善根后熟。又觀慈氏因行先滿。釋迦后滿。遂於一處。入火光定令釋迦見。七日七夜不下一足。一頌讚嘆。令超慈氏在前成佛。問彌勒真身已成佛不。答昔來有二說。一云未成真佛。是金剛心菩薩。一云真身已成佛久。而示現故始成佛。是故十住斷結經之第八云。從此去東八十億恒河沙。有佛世界名寂漠。其世界中。有百億佛。百億佛語云。娑婆世界化物甚難。捉竿先捉先去化物。爾時次第捉竿。其釋迦次彌勒次遠吉如來次師子如來等。后說為勝。問釋迦乃彌勒先已成佛既知。未知二菩薩真身誰先成佛。答十住斷結經云彌勒積行恒沙數劫。先以誓願。成正覺。吾身習行在其後。以此文證。彌勒先成。釋迦后成。然法華經云。我實成佛以來無量無邊那由他劫者。二佛真身共自有久近。思可通。
第六釋本文者。雖見光及華瑞。或有未達旨者故。略化佛唱。化佛唱者。既此文為序說故。故真佛正說為漸門。是中有千菩薩者。顯未來賢劫佛。謂彌勒等現居故。有義。是中者則閻浮提中。今云不然。對星宿劫故。拘留孫者梵音。此云金仙。謂修因時
【現代漢語翻譯】 現代漢語譯本：覺（Bodhi，覺悟）。一、凈國土（purifying the Buddha-land）。二、護國土（protecting the Buddha-land）。三、凈一切（purifying all beings）。四、護一切（protecting all beings）。彌勒（Maitreya）在求佛（Buddhahood）時，因為這四件事沒有成就佛果。《佛地論》（Buddhabhumi Sutra）中說：『因此，如來（Tathagata）在底沙佛（Tishya Buddha）時期，曾與慈氏（Maitreya）一同為弟子。』佛（Buddha）觀察到釋迦（Shakyamuni）所教化的有情眾生善根先成熟，慈氏（Maitreya）所教化的有情眾生善根后成熟。又觀察到慈氏（Maitreya）的因行先圓滿，釋迦（Shakyamuni）后圓滿。於是，在一處入火光定（Samadhi of Fiery Light），讓釋迦（Shakyamuni）看見，七日七夜不下一足，一頌讚嘆，令其超越慈氏（Maitreya）在前成佛。問：彌勒（Maitreya）的真身已經成佛了嗎？答：過去有兩種說法。一種說法認為尚未成就真佛，是金剛心菩薩（Vajra-heart Bodhisattva）。另一種說法認為真身早已成佛，而示現的緣故才開始成佛。因此，《十住斷結經》（Dasabhumika-viniscaya-sutra）第八卷中說：『從這裡向東八十億恒河沙數的世界之外，有一個佛世界名為寂漠（Silent Desert）。那個世界中，有百億佛（hundreds of billions of Buddhas）。百億佛說：娑婆世界（Sahā world）教化眾生非常困難。捉竿先捉先去化物（those who grasp the pole first go to transform beings）。』當時依次捉竿，釋迦（Shakyamuni）之後是彌勒（Maitreya），之後是遠吉如來（Dūragata Tathagata），之後是師子如來（Simha Tathagata）等。后一種說法更為殊勝。問：釋迦（Shakyamuni）和彌勒（Maitreya）誰先已經成佛，既然已經知道，那麼未知兩位菩薩（Bodhisattvas）的真身誰先成佛？答：《十住斷結經》（Dasabhumika-viniscaya-sutra）中說：『彌勒（Maitreya）積累修行恒河沙數劫（kalpas），先以誓願成就正覺（perfect enlightenment）。我的身體習行在其後。』以此文證，彌勒（Maitreya）先成佛，釋迦（Shakyamuni）后成佛。然而，《法華經》（Lotus Sutra）中說：『我實成佛以來無量無邊那由他劫（nayutas of kalpas）。』二佛（two Buddhas）的真身共同存在自有久遠，可以思考貫通。 第六，解釋本文。雖然見到了光明和祥瑞，或許有人尚未領會旨意，所以略作化佛（Nirmanakaya Buddha）的唱誦。化佛（Nirmanakaya Buddha）的唱誦，既然此文是序說，所以真佛（True Buddha）的正說是漸門（gradual path）。這裡有千菩薩（thousand Bodhisattvas），顯示未來賢劫（Bhadrakalpa）的佛（Buddhas），指彌勒（Maitreya）等現在居住的緣故。有一種說法是『中』指的是閻浮提（Jambudvipa）中。現在說不然，是對星宿劫（stellar kalpa）而言。拘留孫（Krakucchanda）是梵音，這裡翻譯為金仙（Golden Immortal），指修行因地時。
【English Translation】 English version: Bodhi (Awakening). First, purifying the Buddha-land. Second, protecting the Buddha-land. Third, purifying all beings. Fourth, protecting all beings. Maitreya, when seeking Buddhahood, did not attain Buddhahood because of these four matters. The Buddhabhumi Sutra says: 'Therefore, the Tathagata, during the time of Tishya Buddha, was once a disciple together with Maitreya.' The Buddha observed that the sentient beings Shakyamuni was to transform had their roots of goodness ripen first, while the sentient beings Maitreya was to transform had their roots of goodness ripen later. He also observed that Maitreya's causal practices would be completed first, while Shakyamuni's would be completed later. Thus, in one place, he entered the Samadhi of Fiery Light, allowing Shakyamuni to see, not setting down a foot for seven days and seven nights, praising with a verse, causing him to surpass Maitreya and attain Buddhahood first. Question: Has Maitreya's true body already attained Buddhahood? Answer: In the past, there were two views. One view is that he has not yet attained true Buddhahood, but is a Vajra-heart Bodhisattva. The other view is that his true body has long since attained Buddhahood, and he only appears to begin attaining Buddhahood. Therefore, the eighth volume of the Dasabhumika-viniscaya-sutra says: 'From here, eastward beyond eighty billion Ganges sands of worlds, there is a Buddha-world named Silent Desert. In that world, there are hundreds of billions of Buddhas. The hundreds of billions of Buddhas say: It is very difficult to transform beings in the Sahā world. Those who grasp the pole first go to transform beings.' At that time, they grasped the pole in order, Shakyamuni after Maitreya, then Dūragata Tathagata, then Simha Tathagata, and so on. The latter view is more excellent. Question: Since it is known that Shakyamuni and Maitreya have already attained Buddhahood, who among the two Bodhisattvas attained Buddhahood first in their true bodies? Answer: The Dasabhumika-viniscaya-sutra says: 'Maitreya accumulated practices for Ganges sands of kalpas, first achieving perfect enlightenment with vows. My body's practices are behind him.' Based on this text, Maitreya attained Buddhahood first, and Shakyamuni attained Buddhahood later. However, the Lotus Sutra says: 'Since I actually attained Buddhahood, countless nayutas of kalpas have passed.' The true bodies of the two Buddhas have coexisted for a long time, which can be understood through contemplation. Sixth, explaining this text. Although the light and auspicious signs have been seen, perhaps some have not yet grasped the meaning, so a brief chanting of the Nirmanakaya Buddha is given. Since this text is an introduction, the proper explanation of the True Buddha is the gradual path. The thousand Bodhisattvas here indicate the Buddhas of the future Bhadrakalpa, referring to Maitreya and others who currently reside here. One view is that 'in the middle' refers to Jambudvipa. Now it is said that this is not the case, but rather it refers to the stellar kalpa. Krakucchanda is a Sanskrit term, translated here as Golden Immortal, referring to the time of cultivating the causes.
金色仙人故。此佛時人壽四千歲。一會說法弟子四萬。今觀佛三昧經云。拘留孫佛身長二十五由旬。圓光三十二由旬。遍身光五十由旬也。樓至者昔語。此云啼泣。泣因如金剛力士經是訛。奘師云梵音胡盧支。此云父愛。謂作小子其父偏所愛故。今且舉初。后二佛。廣說如賢劫經。問四佛已過。云何得言今於此有千菩薩。答今通賢劫始終成佛。故不違也。問若爾何故放光經云彌勒是未來佛。答賢劫內時長。前後相望。名為未來。而非星宿劫未來。
經曰說此語已以下。第二睹相眾集。此中三。初別結現相。次別列眾集。后總結。是初也。
經曰尊者阿若以下。第二別列集眾。此中略作四門。一眾類異。二眾多小。三眾總別。四正列集眾。
初中有三對。一新舊類別對。謂慶喜等為舊。曾住祇園。非放光所召故。其迦葉等為新。謂住外而以所光召故。二凡聖位異對。謂迦葉等為聖眾。其諸天龍等為凡眾故。三機影類別對。謂文殊等為影向眾。其迦葉等為當機眾。當機者。由說始知彌勒死生事故。集向眾為顯法勝故。集機眾為顯法益故。
第二辨眾多小。亦有三對。一聲聞菩薩對。謂聲聞多。以有七千故。菩薩小。以有五百十六人故。二在家出家對。謂聲聞眾中出家少。以有二千故。在家多。有
【現代漢語翻譯】 現代漢語譯本 金色仙人已經逝去。（拘留孫佛（Krakucchanda Buddha），過去七佛之一）那個時代的壽命是四千歲。一次法會有四萬弟子。根據《觀佛三昧經》記載，拘留孫佛身高二十五由旬（yojana，古印度長度單位），圓光三十二由旬，全身光芒五十由旬。樓至（Ruchi）是以前的說法，意為啼哭。說是因為金剛力士經的訛傳。玄奘法師說梵文是胡盧支（Huluchi），意思是父親的愛。意思是說，當孩子年幼時，父親特別疼愛他。現在先舉出第一尊佛。後面兩尊佛的詳細說明在《賢劫經》里。問：四尊佛已經過去了，為什麼說現在這裡有千位菩薩？答：現在是貫通賢劫（Bhadrakalpa）的始終成佛，所以沒有矛盾。問：如果是這樣，為什麼《放光經》說彌勒（Maitreya）是未來佛？答：賢劫內的時間很長，前後相望，稱為未來，而不是星宿劫（Nakshatra-kalpa）的未來。 經文說『說此語已』以下，是第二部分，觀看瑞相的眾人聚集。這部分分為三點。首先分別總結顯現的瑞相，其次分別列出聚集的眾人，最後是總結。這是第一點。 經文說『尊者阿若』以下，是第二部分，分別列出聚集的眾人。這部分大致分為四類。一是眾生的種類不同，二是眾多與少數，三是眾生的總類和別類，四是正式列出聚集的眾人。 第一類中有三對。一是新舊類別對比。慶喜（Ananda）等是舊的，曾經住在祇園精舍（Jetavana），不是被放光所召集來的。迦葉（Kashyapa）等是新的，住在外面而被光明召集來的。二是凡聖地位不同。迦葉等是聖眾，諸天龍等是凡眾。三是機影類別對比。文殊（Manjushri）等是影向眾，迦葉等是當機眾。當機眾，是因為聽了說法才知道彌勒的生死之事。聚集影向眾是爲了彰顯佛法的殊勝，聚集當機眾是爲了彰顯佛法的利益。 第二部分辨別眾多與少數。也有三對。一是聲聞（Shravaka）和菩薩（Bodhisattva）的對比。聲聞多，因為有七千人。菩薩少，因為有五百一十六人。二是在家和出家的對比。聲聞眾中出家少，因為只有兩千人。在家多，有
【English Translation】 English version The golden immortal has passed away. The lifespan of people at the time of Krakucchanda Buddha (one of the past seven Buddhas) was four thousand years. One Dharma assembly had forty thousand disciples. According to the Sutra of Contemplating the Buddha Samadhi, Krakucchanda Buddha's height was twenty-five yojanas (an ancient Indian unit of length), his halo was thirty-two yojanas, and the light radiating from his entire body was fifty yojanas. Ruchi is an old term, meaning 'weeping'. It is said to be due to an error in the Vajra Power Scripture. Master Xuanzang said that the Sanskrit word is Huluchi, which means 'father's love'. It means that when a child is young, the father loves him especially. Now, let's first mention the first Buddha. Detailed explanations of the latter two Buddhas are in the Bhadrakalpa Sutra. Question: The four Buddhas have already passed, so why do you say that there are now a thousand Bodhisattvas here? Answer: Now it is becoming a Buddha throughout the entire Bhadrakalpa, so there is no contradiction. Question: If so, why does the Sutra of Emitting Light say that Maitreya (Maitreya) is the future Buddha? Answer: The time within the Bhadrakalpa is very long, and looking at the past and future, it is called the future, but it is not the future of the Nakshatra-kalpa. The sutra says 'Having spoken these words' and below, is the second part, the gathering of the crowd observing the auspicious signs. This part is divided into three points. First, summarize the manifested auspicious signs separately, second, list the gathered crowd separately, and finally, summarize. This is the first point. The sutra says 'Venerable Ananda' and below, is the second part, listing the gathered crowd separately. This part is roughly divided into four categories. First, the different types of beings, second, the many and the few, third, the general and specific types of beings, and fourth, formally listing the gathered crowd. In the first category, there are three pairs. One is the comparison of new and old categories. Ananda (Ananda) and others are old, having lived in Jetavana Vihara (Jetavana) and were not summoned by the emitted light. Kashyapa (Kashyapa) and others are new, living outside and being summoned by the light. Second, the different positions of ordinary and holy beings. Kashyapa and others are holy beings, and the devas, dragons, etc., are ordinary beings. Third, the comparison of the categories of potential and reflected beings. Manjushri (Manjushri) and others are reflected beings, and Kashyapa and others are potential beings. Potential beings, because they learned about the life and death of Maitreya after hearing the Dharma. Gathering the reflected beings is to highlight the excellence of the Dharma, and gathering the potential beings is to highlight the benefits of the Dharma. The second part distinguishes between the many and the few. There are also three pairs. One is the comparison of Shravakas (Shravaka) and Bodhisattvas (Bodhisattva). There are many Shravakas, because there are seven thousand people. There are few Bodhisattvas, because there are five hundred and sixteen people. Second, the comparison of lay people and renunciates. There are few renunciates among the Shravakas, because there are only two thousand people. There are many lay people, there are
五千故。菩薩眾中在家小。有十六人故。出家多。以五百故。三信男信女對。謂信男多。以四千五百六人故。信女小。以三千人故。
第三辨總別者。有二對。一凡聖總別對。謂凡眾名總。唯雲天等不表名故。聖眾名別。別名別故。二主伴總別對。謂聖眾中迦葉等名別。別名列故。眷屬名總。總表數故。有義。光所召新舊眾皆盡。今不然。如下文十方菩薩非此所列故。
第四正列集眾。眾類雖有十三眾。略分為三。初聲聞眾。次菩薩眾。后常流眾。初中二。初出家。后在家。初中亦二。初比丘。后比丘尼眾。如是次第有何義者。即有四對。一聖凡次第。謂聲聞菩薩。聖故在前。天龍等凡故后。二近遠次第。謂聲聞近故前。菩薩遠故后。三上下次第。道即上。俗即下。四勝劣次第。道中僧名勝。尼名劣故。言阿若憍陳者古語。今云阿若多。此反解。古云了本際。或云解無智。今婆羅門姓。憍陳名也。悉達太子逾城后。棲山隱谷。忘身求法。爾時父凈飯王命家族三人。一阿濕婆。又云馬勝。二拔提。三摩訶男。又命舅氏二人。一憍陳如。二十力迦葉。王曰我子舍家修覺故。孤遊山野。汝等要隨知所止處。時五人受命期出要曰。夫修道者勤苦欲證樂果乎。舅氏曰要樂為道。三家族曰勤苦為道。二三交諍以明太子
【現代漢語翻譯】 現代漢語譯本 五千人是因為菩薩眾中在家修行的人少，只有十六人。出家修行的人多，有五百人。信男信女相比，信男多，因為有四千五百六人。信女少，因為有三千人。
第三，辨別總相和別相。有兩組對比。一是凡夫和聖人的總別對比。凡夫眾稱為總相，因為只說『天』等，沒有具體列出名字。聖眾稱為別相，因為有各自的名字。 二是主和伴的總別對比。聖眾中，迦葉（Kashyapa，聖弟子名）等人的名字是別相，因為列出了具體名字。眷屬的名字是總相，因為只是總的表示數量。有一種說法是，佛光所召集的新舊大眾都已到齊。但現在看來並非如此，因為下文提到的十方菩薩（Bodhisattva，指證悟了菩提的有情）並未在此列出。
第四，正式列出集會的大眾。大眾的種類雖然有十三種，但可以概括為三類。首先是聲聞眾（Śrāvaka，聽聞佛陀教誨而證悟的弟子），其次是菩薩眾，最後是常流眾。在聲聞眾中又分為兩類，首先是出家眾，其次是在家眾。在出家眾中又分為兩類，首先是比丘（bhiksu，男性出家眾），其次是比丘尼眾（bhiksuni，女性出家眾）。按照這樣的順序排列有什麼意義呢？有四組對比。一是聖凡的順序，聲聞和菩薩是聖人，所以在前，天龍（Naga，一種具有神通的生物）等是凡人，所以在後。二是遠近的順序，聲聞離佛近，所以在前，菩薩離佛遠，所以在後。三是上下的順序，道是上，俗是下。四是勝劣的順序，道中僧（僧侶）是勝，尼（尼姑）是劣。阿若憍陳如（Ajnatakaundinya，五比丘之一）是古語，現在叫做阿若多。『阿若』是反過來解釋，古時候說『了本際』，或者說『解無智』。現在是婆羅門（Brahmana，印度教祭司種姓）的姓氏，憍陳如是名字。悉達太子（Siddhartha，釋迦摩尼佛的本名）逾城出家后，在山中隱居，忘記自身來尋求佛法。當時父王凈飯王（Suddhodana，釋迦摩尼佛的父親）命令家族中的三人，一是阿濕婆（Asvajit，五比丘之一），又叫馬勝，二是拔提，三是摩訶男，又命令舅舅家的二人，一是憍陳如，二是十力迦葉。國王說：『我的兒子舍家修行求覺悟，獨自在山野遊歷，你們一定要跟隨他，知道他住在哪裡。』當時五人接受命令，約定要一起出家修行。家族的人說：『修行道的人勤苦修行是爲了證得快樂的果實嗎？』舅舅說：『要以快樂為道。』三個家族的人說：『勤苦為道。』兩方爭論，是爲了弄清楚太子（太子）的想法。
【English Translation】 English version Five thousand is because there are few lay practitioners among the Bodhisattva (Bodhisattva, beings who are on the path to enlightenment) assembly, only sixteen people. There are many who have left home, five hundred people. Comparing male and female believers, there are more male believers, because there are four thousand five hundred and six people. There are fewer female believers, because there are three thousand people.
Third, distinguishing between general and specific characteristics. There are two sets of contrasts. One is the general and specific contrast between ordinary beings and sages. The assembly of ordinary beings is called the general characteristic, because it only says 'Devas (Deva, gods)' etc., without specifically listing names. The assembly of sages is called the specific characteristic, because they have their own specific names. Two is the general and specific contrast between the main and accompanying figures. Among the assembly of sages, the names of Kashyapa (Kashyapa, a prominent disciple) etc. are specific characteristics, because specific names are listed. The names of the retinue are general characteristics, because they only generally indicate the number. One view is that all the new and old assemblies summoned by the Buddha's light have arrived. But now it seems that this is not the case, because the Bodhisattvas (Bodhisattva, beings who are on the path to enlightenment) from the ten directions mentioned below are not listed here.
Fourth, formally listing the assembled masses. Although there are thirteen types of assemblies, they can be summarized into three categories. First, the Śrāvaka (Śrāvaka, disciples who attain enlightenment by hearing the Buddha's teachings) assembly, second, the Bodhisattva assembly, and finally, the assembly of ordinary beings. Among the Śrāvaka assembly, there are two categories, first, the monastic assembly, and second, the lay assembly. Among the monastic assembly, there are two categories, first, the Bhiksu (bhiksu, male monastic) assembly, and second, the Bhiksuni (bhiksuni, female monastic) assembly. What is the meaning of arranging them in this order? There are four sets of contrasts. One is the order of sages and ordinary beings, Śrāvakas and Bodhisattvas are sages, so they are in front, Nagas (Naga, a type of mythical serpent-like being) etc. are ordinary beings, so they are behind. Two is the order of near and far, Śrāvakas are close to the Buddha, so they are in front, Bodhisattvas are far from the Buddha, so they are behind. Three is the order of high and low, the path is high, the mundane is low. Four is the order of superior and inferior, among the path, the Sangha (monastic community) is superior, the nuns are inferior. Ajnatakaundinya (Ajnatakaundinya, one of the first five disciples) is an ancient term, now called Ajnata. 'Ajnata' is interpreted in reverse, in ancient times it was said 'understood the fundamental limit', or 'understood no wisdom'. Now it is the surname of a Brahmana (Brahmana, the priestly caste in Hinduism), Kaundinya is the name. After Siddhartha (Siddhartha, the original name of Shakyamuni Buddha) left the city, he lived in seclusion in the mountains, forgetting himself to seek the Dharma (Dharma, the teachings of the Buddha). At that time, his father King Suddhodana (Suddhodana, the father of Shakyamuni Buddha) ordered three people from the family, one was Asvajit (Asvajit, one of the first five disciples), also called Horse Victory, two were Bhadrika, three were Mahanama, and also ordered two people from his maternal uncle's family, one was Kaundinya, two were Ten-Force Kashyapa. The king said: 'My son has left home to cultivate enlightenment, wandering alone in the mountains, you must follow him and know where he lives.' At that time, the five people accepted the order and agreed to leave home together to cultivate. The family members said: 'Do those who cultivate the path practice diligently to attain the fruit of happiness?' The uncle said: 'Take happiness as the path.' The three family members said: 'Diligence is the path.' The two sides argued to clarify the prince's (prince) thoughts.
。爾時太子為伏外道日食五麻麥以支身。二舅氏曰。太子所行非正道。即舍而遠去之。太子六年苦行。未證菩提。即解苦行非真理。更受乳糜而證果矣。三家族曰。功垂欲成而今退苦行。其不宜亦非。太子浴尼連河。坐菩提樹。成正覺已。號稱天人師。思察應度。唯郁頭藍證非想定堪受妙法。爾時空天曰彼命終已逕七日。如來嘆曰惜或斯何。更改觀察矣。有阿藍迦。證無所有處定。可受其理。時又諸天曰。彼已終逕五日。如來再嘆曰。愍哉薄祐。又更諦觀。誰應受教。唯施鹿林有五人。即往趣矣。五人遙見。互相謂曰。太子彼來。是歲月久而都無果證。宜我等徒各默然勿起迎禮。如來近矣。威神所逼故五人忘制各起禮。即聞法得道。問如是五人得道次第云何。答五人律云俱鄰初悟之。頞鞞及十力迦葉次悟之。拔提摩訶男二人後悟之。言俱鄰者即陳如。摩訶迦葉者此云大飲光。文殊問經翻為大龜。大目健連者訛。今梵音摩訶沒特伽羅。此云大采菽氏。謂在山常采菉豆故。菉豆者綠豆也。舍利弗者。梵音云奢利弗呾羅。弗呾羅者此雲子。奢利弗者此云春鶯。亦曰鹙。今百舌鳥也。言尊者之德可重故。言眷屬者即親屬。十二由經云。初成道第二年為五人說法。第三年化迦葉兄弟三人。第五年度身子目連也。分別功德論云。佛
法最大者謂陳如。最小者須跋陀即過去兄弟六人也。摩訶波阇以下。第二尼眾。梵云摩訶缽剌阇缽底。此云摩訶者反大。缽剌阇反生。缽底者反主。謂佛母摩耶死。而其佛小母。命遷生主故。故稱姨母。古波阇波提。此云大愛道皆訛也。比丘者有五義。一怖魔。二乞士。三凈持戒。四凈命。五破惡。尼者女聲。梵云苾芻尼。然比丘尼者皆訛。
經曰須達長者以下。第二列在家眾。優婆塞者訛。今云鄔婆索迦。此云鄔婆者近也。迦者事也。素者男聲也。優婆塞此云清信男者訛也。毗舍佉者此云黑鹿。謂因兒得號。母者女聲。優婆夷此云凈信女。此亦訛。今云鄔婆私迦。此云近事也。
經曰復有菩薩以下。第二列菩薩眾。菩薩者乘中通號。然加摩訶薩者為簡二乘故。謂菩薩有大慈悲德故。跋陀波羅者梵具。云波羅者反護也。跋陀者反賢。即王舍城在家菩薩中最上。有說。此云十六者。大國中各有一菩薩故。今說不然。一國中多菩薩有故。謂無盡意菩薩問菩提經云。同智菩薩等十六菩薩。跋陀為上首。此經及法華經論等。跋陀等十六菩薩。何故列不同者。在家菩薩威儀不定。故別。別列也。文殊師利者是出家菩薩。今云梵音曼殊室利。此云妙吉祥。鴦掘摩羅經云。是北方常喜世界中歡喜藏摩尼寶積佛也。跡履因
【現代漢語翻譯】 現代漢語譯本： 證得佛法最深者是陳如（Kaundinya）。證得佛法最淺者是須跋陀（Subhadra），也就是過去的六兄弟。摩訶波阇（Mahapajapati）以下，是第二類尼眾。梵語摩訶缽剌阇缽底（Mahaprajapati），其中『摩訶』（Maha）意為『大』，『缽剌阇』（Prajapati）意為『生』，『缽底』（pati）意為『主』。意思是佛陀的生母摩耶（Maya）去世后，由佛陀的姨母，也就是小母，來主管生命的延續。所以稱她為姨母。古時候的波阇波提（Pajapati），翻譯成漢語是『大愛道』，這些都是訛傳。比丘（Bhiksu）有五種含義：一、怖魔，二、乞士，三、凈持戒，四、凈命，五、破惡。尼（ni）是女性的稱謂。梵語是苾芻尼（Bhiksuni）。然而，比丘尼（Bhiksuni）的說法都是訛傳。
經文中說的須達長者（Sudatta）以下，是第二類在家眾。優婆塞（Upasaka）是訛傳，現在應該說鄔婆索迦（Upasaka），其中『鄔婆』（upa）意為『近』，『迦』（ka）意為『事』，『素』（su）是男性的稱謂。優婆塞（Upasaka）翻譯成漢語是『清信男』，這也是訛傳。毗舍佉（Visakha）的意思是『黑鹿』，這是因為她的兒子而得名。母（mu）是女性的稱謂。優婆夷（Upasika）翻譯成漢語是『凈信女』，這也是訛傳。現在應該說鄔婆私迦（Upasika），意思是『近事』。
經文中說的復有菩薩（Bodhisattva）以下，是第二類菩薩眾。菩薩（Bodhisattva）是乘坐佛法之車者的通用稱謂。然而，加上『摩訶薩』（Mahasattva）是爲了區別於二乘（聲聞和緣覺），因為菩薩（Bodhisattva）具有大慈悲的德行。跋陀波羅（Bhadra-pala）是梵語的完整稱謂，其中『波羅』（pala）意為『護』，『跋陀』（Bhadra）意為『賢』，也就是王舍城（Rajagrha）在家菩薩中最上首的。有一種說法是，這裡說的十六位菩薩（Bodhisattva），是因為大國中各有一位菩薩（Bodhisattva）。現在看來這種說法不對，因為一個國家中有很多菩薩（Bodhisattva）。比如《無盡意菩薩問菩提經》中說，同智菩薩等十六位菩薩（Bodhisattva），跋陀（Bhadra）是他們的首領。這部經以及《法華經論》等，跋陀（Bhadra）等十六位菩薩（Bodhisattva），為什麼排列不同呢？因為在家菩薩（Bodhisattva）的威儀不固定，所以分別列出。文殊師利（Manjusri）是出家菩薩（Bodhisattva）。現在梵語的說法是曼殊室利（Manjusri），意思是『妙吉祥』。《鴦掘摩羅經》中說，他是北方常喜世界中歡喜藏摩尼寶積佛（Buddha）的化身。
【English Translation】 English version: The one who attained the deepest understanding of the Dharma is Kaundinya. The one who attained the shallowest understanding is Subhadra, who was the past six brothers. Following Mahapajapati, is the second group of nuns. The Sanskrit term Mahaprajapati, where 'Maha' means 'great,' 'Prajapati' means 'birth,' and 'pati' means 'lord.' It means that after the Buddha's birth mother, Maya, passed away, the Buddha's aunt, who is also the stepmother, is in charge of the continuation of life. Therefore, she is called aunt. The ancient Pajapati, translated into Chinese as 'Great Love Way,' are all corruptions. Bhiksu has five meanings: 1. Fear of demons, 2. Beggar, 3. Pure observance of precepts, 4. Pure life, 5. Breaking evil. Ni is a female term. The Sanskrit term is Bhiksuni. However, the term Bhiksuni is a corruption.
The Sutra says that following Sudatta, is the second group of laypeople. Upasaka is a corruption, now it should be called Upasaka, where 'upa' means 'near,' 'ka' means 'matter,' and 'su' is a male term. Upasaka translated into Chinese is 'pure believing man,' which is also a corruption. Visakha means 'black deer,' which is named after her son. Mu is a female term. Upasika translated into Chinese is 'pure believing woman,' which is also a corruption. Now it should be called Upasika, which means 'near matter'.
The Sutra says that following Bodhisattva, is the second group of Bodhisattvas. Bodhisattva is a common term for those who ride the vehicle of the Dharma. However, adding 'Mahasattva' is to distinguish it from the two vehicles (Sravaka and Pratyekabuddha), because Bodhisattvas have great compassion and virtue. Bhadra-pala is the complete Sanskrit term, where 'pala' means 'protect,' and 'Bhadra' means 'virtuous,' which is the most superior of the lay Bodhisattvas in Rajagrha. One theory is that the sixteen Bodhisattvas mentioned here are because each great country has one Bodhisattva. Now it seems that this theory is incorrect, because there are many Bodhisattvas in one country. For example, the Endless Intent Bodhisattva asks the Bodhi Sutra, saying that sixteen Bodhisattvas such as Samantabhadra Bodhisattva, Bhadra is their leader. In this Sutra and the Lotus Sutra, etc., why are the arrangements of the sixteen Bodhisattvas such as Bhadra different? Because the demeanor of lay Bodhisattvas is not fixed, they are listed separately. Manjusri is a monastic Bodhisattva. Now the Sanskrit term is Manjusri, which means 'wonderful auspiciousness.' The Angulimala Sutra says that he is the incarnation of the Joyful Treasure Mani Buddha in the Northern Constant Joy World.
位。紹灌頂位。故名法王子。藥師經云。曼殊室利童子。故似在家。然不違之。號假施設。不必如義故。
經曰天龍以下。第三列常流眾。言天龍者。一云一龍二天。今云常流眾者即八部眾。謂一天二龍三藥叉四揵達縛五阿素落六揭路荼七緊那落八摩呼洛伽。
經曰一切大眾以下。第三總結。一者盡際辭。切者普遍云。謂十三眾類非一故。云一切也。
經曰爾時世尊出廣以下。第二辨演法獲利。此中三。初現相。次說法。后得利。是初也。世尊者即釋迦如來。出舌者。表授彌勒記。濟度有緣類不妄語也。放千光明者。表小千界各有化佛。破眾生暗故。各有千色者。表中千界各有千佛也。有無量佛者。表大千界當來時有百億彌勒一時生也。
經曰是諸化佛以下。第二說法。此中二。初重化佛說法。二應佛說法即釋迦也。是初也。清凈者八地以上。一切煩惱不現行故。或初地以上證性凈理。伏諸惑故。言甚深者。圓得分得。如次得故。不可思議者妙義。超分別心絕言說道故。陀羅尼者此云總持。義作四門。一釋名。二辨體。三問答。四釋本文。
言釋名者。即念慧等能總合眾德。識明達記不忘。以略含廣。名總持。
第二辨體者。昔來三解。有說以定為體。謂智度論云。定得智火能
【現代漢語翻譯】 現代漢語譯本： 位。紹灌頂位，故名法王子（將要繼承佛位的人）。《藥師經》云：『曼殊室利（文殊菩薩的另一種稱謂）童子』，故似在家。然不違之，號假施設，不必如義故。 經曰天龍以下。第三列常流眾。言天龍者，一云一龍二天。今云常流眾者即八部眾，謂一天二龍三藥叉（夜叉，一種守護神）四揵達縛（乾闥婆，一種天神，負責奏樂）五阿素落（阿修羅，一種好戰的神）六揭路荼（迦樓羅，一種大鵬金翅鳥）七緊那落（緊那羅，一種半人半鳥的神，擅長音樂）八摩呼洛伽（摩睺羅伽，一種大蟒神）。 經曰一切大眾以下。第三總結。一者盡際辭，切者普遍云。謂十三眾類非一故，云一切也。 經曰爾時世尊出廣以下。第二辨演法獲利。此中三。初現相，次說法，后得利。是初也。世尊者即釋迦如來（釋迦牟尼佛）。出舌者，表授彌勒（彌勒菩薩）記，濟度有緣類不妄語也。放千光明者，表小千界各有化佛，破眾生暗故。各有千色者，表中千界各有千佛也。有無量佛者，表大千界當來時有百億彌勒一時生也。 經曰是諸化佛以下。第二說法。此中二。初重化佛說法，二應佛說法即釋迦也。是初也。清凈者八地以上，一切煩惱不現行故。或初地以上證性凈理，伏諸惑故。言甚深者，圓得分得，如次得故。不可思議者妙義，超分別心絕言說道故。陀羅尼（總持）者此云總持，義作四門。一釋名，二辨體，三問答，四釋本文。 言釋名者，即念慧等能總合眾德，識明達記不忘，以略含廣，名總持。 第二辨體者，昔來三解。有說以定為體，謂智度論云，定得智火能
【English Translation】 English version: Position. Inheriting the position of empowerment, hence the name 'Dharma Prince' (one who will inherit the Buddha's position). The Bhaisajyaguru Sutra says: 'Manjushri (another name for Manjushri Bodhisattva) is a youth,' so he appears to be a layman. However, it does not contradict this, and is called a provisional designation, not necessarily according to the literal meaning. The sutra says 'Heavenly Dragons and below.' This is the third section, listing the ordinary assembly. 'Heavenly Dragons' refers to one dragon and two heavens. 'Ordinary assembly' refers to the eight classes of beings: 1. Devas (gods), 2. Nagas (dragons), 3. Yakshas (a type of guardian spirit), 4. Gandharvas (a type of celestial being, responsible for music), 5. Asuras (a type of warlike god), 6. Garudas (a type of large golden-winged bird), 7. Kinnaras (a type of half-human, half-bird deity, skilled in music), 8. Mahoragas (a type of great serpent deity). The sutra says 'All the great assembly and below.' This is the third conclusion. 'All' means to the end of the boundary, 'all' means universal. Because the thirteen classes of beings are not one, it is called 'all'. The sutra says 'At that time, the World Honored One emitted a broad and long tongue and below.' This is the second section, explaining the Dharma and obtaining benefits. There are three parts: first, revealing the appearance; second, expounding the Dharma; and third, obtaining benefits. This is the first part. 'World Honored One' refers to Shakyamuni Tathagata (Shakyamuni Buddha). 'Emitting the tongue' signifies bestowing the prediction upon Maitreya (Maitreya Bodhisattva), saving sentient beings with affinity and not speaking falsely. 'Releasing a thousand rays of light' signifies that each small thousand world has a manifested Buddha, destroying the darkness of sentient beings. 'Each has a thousand colors' signifies that each middle thousand world has a thousand Buddhas. 'Having countless Buddhas' signifies that in the great thousand world, in the future, there will be a hundred billion Maitreyas born at the same time. The sutra says 'These manifested Buddhas and below.' This is the second part, expounding the Dharma. There are two parts: first, repeating the Dharma expounded by the manifested Buddhas; second, the Dharma expounded by the response Buddha, which is Shakyamuni. This is the first part. 'Pure' refers to the eighth Bhumi (stage of a Bodhisattva) and above, where all afflictions do not manifest. Or, it refers to the first Bhumi and above, where one realizes the pure nature of reality and subdues all delusions. 'Profound' means obtaining the complete and partial, obtaining them in order. 'Inconceivable' means the wonderful meaning transcends the discriminating mind and cuts off verbal expression. 'Dharani' (Total Retention) is called 'Total Retention' here, and its meaning is divided into four aspects: 1. Explaining the name, 2. Distinguishing the substance, 3. Questions and answers, 4. Explaining the text. Explaining the name means that mindfulness, wisdom, etc., can combine all virtues, and the knowledge is clear, the memory is bright, and one does not forget. Using the concise to contain the broad is called 'Total Retention'. The second is distinguishing the substance. There have been three explanations in the past. Some say that it takes Samadhi (meditative absorption) as its substance. The Mahaprajnaparamita Shastra says that Samadhi obtains the fire of wisdom and can
持故。有說念為體。彼論云。念力故持令不失。有說以慧為體。彼論云。若菩薩心中名般若。聲聞心中名道品。不忘人心中名陀羅尼。今以念定慧為體。謂喻伽論云。妙陀羅尼。略有四種。一法二義三咒四忍。此中景法師云初三唯后智為體。后一正體智為體。今云法義二以念慧為體。咒一種以自在定為體。謂定力令有神驗故。忍一種以慧為體。謂無分別智慧忍無生理故。
第三問答者。問準智度論。既說定慧念三名陀羅尼。如何三家各談一耶。答彼文意者。定為體者。即念慧為方便也。念為體者。定慧為方便也。慧為體者。念定為方便也。問若慧亦陀羅尼為體者。何故智度論云三昧共實相故能生陀羅尼。答智未必能總持。總持依定而成辦故。不違彼文也。問智等三名總持者。應說相應法。何故智度論云。或心相應。或心不相應。答三法皆通現種。種即不相應。現即相應故。
第四釋本文者。言諸者有二義。一法義非一故。二空有非一故。言法者亦有二義。一總持自體即有軌持義故名法。總持即法。故持業釋。二詮陀羅尼之教名為法。陀羅尼之法。故依主釋。
經曰所謂以下。四陀羅尼者。基師云。初二者有空對。謂初解有後解空故。后二因果對。謂于因無果故。名大解脫。解脫即無相故。或可第三
【現代漢語翻譯】 現代漢語譯本：堅持這種觀點的原因是，有人說以『念』（Sati，憶念）為體。他們的論點是，依靠唸的力量才能保持不遺忘。有人說以『慧』（Prajna，智慧）為體。他們的論點是，在菩薩心中稱為『般若』（Prajna），在聲聞（Sravaka，小乘修行者）心中稱為『道品』（Bodhapaksa，菩提分法），在不忘失的人心中稱為『陀羅尼』（Dharani，總持）。現在認為以念、定（Samadhi，禪定）、慧為體。正如《瑜伽師地論》（Yogacarabhumi-sastra）所說：『妙陀羅尼，略有四種：一、法陀羅尼，二、義陀羅尼，三、咒陀羅尼，四、忍陀羅尼。』其中景法師認為前三種唯以後得智為體，后一種以正體智為體。現在認為法陀羅尼和義陀羅尼以念和慧為體，咒陀羅尼以自在定為體，因為定的力量使其具有神奇的效驗。忍陀羅尼以慧為體，因為無分別智慧安忍無生之理。
第三個問答是：問：按照《大智度論》（Mahaprajnaparamita-sastra），既然說定、慧、念三者都可稱為陀羅尼，為什麼三家各執一說呢？答：該文的意思是，以定為體，那麼念和慧就是方便；以念為體，那麼定和慧就是方便；以慧為體，那麼念和定就是方便。問：如果慧也是陀羅尼的體，為什麼《大智度論》說『三昧（Samadhi，正定）與實相相應，所以能生陀羅尼』呢？答：智慧未必能總持一切，總持是依靠定才能成就的，所以不違背該文。問：智慧等三者都可稱為總持，應該說相應法，為什麼《大智度論》說『或者與心相應，或者與心不相應』呢？答：這三種法都通於現行和種子。種子就是不相應，現行就是相應。
第四個解釋本文是：『諸』字有兩種含義：一是法和義並非單一，二是空和有並非單一。『法』字也有兩種含義：一是總持的自體，具有軌持的意義，所以稱為法。總持即是法，因此是持業釋。二是詮釋陀羅尼的教義稱為法，是陀羅尼的法，因此是依主釋。
經文說『所謂以下』，關於四種陀羅尼，基師說：前兩種是對立的，因為最初是理解有，後來是理解空。后兩種是因果對立的，因為在因中沒有果，所以稱為大解脫。解脫就是無相，或者可以認為第三種...
【English Translation】 English version: The reason for holding this view is that some say 'Sati' (mindfulness) is the substance. Their argument is that it is by the power of mindfulness that one can maintain non-forgetfulness. Some say that 'Prajna' (wisdom) is the substance. Their argument is that it is called 'Prajna' in the mind of a Bodhisattva, 'Bodhapaksa' (factors of enlightenment) in the mind of a Sravaka (Hearer), and 'Dharani' (total retention) in the mind of one who does not forget. Now it is considered that mindfulness, 'Samadhi' (concentration), and wisdom are the substance. As the 'Yogacarabhumi-sastra' (Treatise on the Stages of Yoga Practice) says: 'Wonderful Dharanis are roughly of four types: first, Dharma Dharani; second, Artha Dharani; third, Mantra Dharani; fourth, Ksanti Dharani (patience).' Among these, Dharma Master Jing believes that the first three are based on subsequent wisdom, and the last one is based on the correct wisdom. Now it is considered that Dharma Dharani and Artha Dharani are based on mindfulness and wisdom, Mantra Dharani is based on the Samadhi of freedom, because the power of Samadhi makes it have miraculous effects. Ksanti Dharani is based on wisdom, because non-discriminating wisdom can endure the principle of non-origination.
The third question and answer is: Question: According to the 'Mahaprajnaparamita-sastra' (Great Perfection of Wisdom Treatise), since it is said that Samadhi, wisdom, and mindfulness can all be called Dharani, why do the three schools each adhere to one saying? Answer: The meaning of that text is that if Samadhi is the substance, then mindfulness and wisdom are the means; if mindfulness is the substance, then Samadhi and wisdom are the means; if wisdom is the substance, then mindfulness and Samadhi are the means. Question: If wisdom is also the substance of Dharani, why does the 'Mahaprajnaparamita-sastra' say 'Samadhi (right concentration) is in accordance with reality, so it can generate Dharani'? Answer: Wisdom may not be able to hold everything, and total retention is achieved by relying on Samadhi, so it does not contradict that text. Question: If wisdom and the other two are called total retention, it should be said that they are corresponding dharmas, why does the 'Mahaprajnaparamita-sastra' say 'either corresponding to the mind or not corresponding to the mind'? Answer: These three dharmas all pass through manifestation and seed. Seed is non-corresponding, and manifestation is corresponding.
The fourth explanation of this text is: The word 'all' has two meanings: first, Dharma and Artha are not singular, and second, emptiness and existence are not singular. The word 'Dharma' also has two meanings: first, the substance of total retention, which has the meaning of rule and maintenance, so it is called Dharma. Total retention is Dharma, so it is a possessive compound. Second, the teachings that explain Dharani are called Dharma, which is the Dharma of Dharani, so it is a dependent compound.
The scripture says 'so-called below', regarding the four types of Dharani, Master Ji said: The first two are opposed, because initially it is understanding existence, and later it is understanding emptiness. The latter two are opposed in cause and effect, because there is no fruit in the cause, so it is called great liberation. Liberation is non-form, or it can be considered the third...
即四無礙解。以化外故。第四即福慧。以內德中解脫故。今云法義二總持名阿難陀目佉。以對教持義故。忍總持名空慧。以忍無生理故。咒總持名解脫。解脫障縛無災患故。如是四種總持深妙。二乘及新學菩薩非所知。非所得故。名無礙性也。
經曰爾時世尊以下。第二應佛說法。問化佛何故談說甚深陀羅尼門。答彌勒菩薩為得深陀羅尼門故問應佛說陀羅尼既足。何故須重化佛說。答應化所說不虛為證故故。法華經猶恐他疑故。多寶佛塔踴為證而說。又金光明經恐他不信。故四佛現令信命。此亦爾也。百億者。基師云。法義兩總持差別。今云。既經唯言百億。而不簡忍咒故。通四總持差別無失。或有經云百萬億。或有經云百千萬億。恐非也。以諸講者皆釋百億故。
經曰說此陀羅尼已以下。第三得利。約實所餘眾生亦得益。而彌勒最勝故不說餘眾生也。問何故彌勒集眾中不列。答波離慶喜在眾中而不列。是等皆舊眾故不列也。坐起者表所得定。整衣服者表四威儀。以七支戒德滿故。叉手合掌者。表心與境冥理而神會是照真俗智滿故。住立佛前者。表證三昧故其心不動。
經曰爾時優婆離以下。第二聖教所說分。此中二。初廣辨外果殊勝。后廣顯內果莊嚴勝。初中三。初發請。次如來廣答。以結勸生
【現代漢語翻譯】 現代漢語譯本：即四無礙解（si wu ai jie，四種無礙的智慧）。因為要教化外道。第四是福慧（fu hui，福德和智慧）。因為在內在的德行中得到解脫。現在說，法義二總持（fa yi er zong chi，對佛法的理解和意義的全面掌握）名為阿難陀目佉（Ananda mukha，阿難陀之門），因為針對教義的理解。忍總持（ren zong chi，對忍耐的全面掌握）名為空慧（kong hui，對空性的智慧），因為忍耐沒有生滅的道理。咒總持（zhou zong chi，對咒語的全面掌握）名為解脫（jie tuo，從束縛中解脫），解脫了障礙和束縛，沒有災禍。像這樣四種總持深奧微妙，二乘（er cheng，聲聞乘和緣覺乘）和新學的菩薩不能理解，不能獲得，所以稱為無礙性。
經文說『爾時世尊以下』。第二是應佛說法。問：化佛（hua fo，佛的化身）為什麼談說甚深陀羅尼門（shen shen tuo luo ni men，深刻的總持之門）？答：彌勒菩薩（Mile pusa，彌勒菩薩）爲了得到深陀羅尼門而問，應佛（ying fo，應身佛）說陀羅尼已經足夠，為什麼需要再次由化佛說？答：爲了證明應化所說不虛假。所以《法華經》（Fahua jing，法華經）還擔心他人懷疑，所以多寶佛塔（Duobao fo ta，多寶佛塔）涌現出來作為證明而說法。又《金光明經》（Jin guangming jing，金光明經）擔心他人不相信，所以四佛顯現令人生信。這裡也是這樣。百億者，基師說，法義兩總持的差別。現在說，既然經文只說百億，而不區分忍咒，所以通指四總持的差別沒有錯。或者有經文說百萬億，或者有經文說百千萬億，恐怕是不對的。因為各位講者都解釋為百億。
經文說『說此陀羅尼已以下』。第三是得到利益。就實際情況來說，其餘眾生也得到利益，而彌勒（Mile，彌勒）最殊勝，所以不說其餘眾生。問：為什麼彌勒在集會大眾中沒有被列出？答：波離（Boli，波離）慶喜（Qingxi，慶喜）在眾中而沒有被列出，這些人都是舊眾，所以沒有被列出。坐起表示所得的禪定。整理衣服表示四威儀（si wei yi，行住坐臥四種威儀）。因為七支戒（qi zhi jie，七支戒）的德行圓滿。叉手合掌表示心與境冥合，理與神會，是照真俗智（zhao zhen su zhi，照見真諦和俗諦的智慧）圓滿。住立佛前表示證得三昧（san mei，禪定），所以其心不動。
經文說『爾時優婆離以下』。第二是聖教所說部分。這部分分為兩部分。首先廣泛辨析外果的殊勝，然後廣泛顯示內果的莊嚴殊勝。初中三。首先是發起請問，其次是如來廣泛回答，最後是總結勸勉。
【English Translation】 English version: This refers to the four unimpeded understandings (si wu ai jie, four kinds of unobstructed wisdom). It is for the purpose of converting outsiders. The fourth is merit and wisdom (fu hui, blessings and wisdom). It is because of liberation within inner virtue. Now it is said that the two comprehensive holdings of Dharma and meaning (fa yi er zong chi, comprehensive mastery of the understanding and meaning of the Dharma) are called Ananda mukha (Ananda's door), because it is directed towards the understanding of teachings. The comprehensive holding of forbearance (ren zong chi, comprehensive mastery of patience) is called wisdom of emptiness (kong hui, wisdom of emptiness), because forbearance has no principle of arising or ceasing. The comprehensive holding of mantras (zhou zong chi, comprehensive mastery of mantras) is called liberation (jie tuo, liberation from bondage), liberating from obstacles and bondage, without calamities. These four kinds of comprehensive holdings are profound and subtle, not known or attained by the two vehicles (er cheng, Sravaka Vehicle and Pratyekabuddha Vehicle) and newly learning Bodhisattvas, hence they are called unimpeded nature.
The sutra says, 'At that time, the World Honored One, etc.' The second is the Buddha responding to the question. Question: Why does the manifested Buddha (hua fo, manifestation body of the Buddha) speak of the profound Dharani gate (shen shen tuo luo ni men, profound gate of Dharani)? Answer: Maitreya Bodhisattva (Mile pusa, Maitreya Bodhisattva) asked in order to obtain the profound Dharani gate. Since the responsive Buddha (ying fo, responsive body of the Buddha) has already spoken the Dharani, why is it necessary for the manifested Buddha to speak again? Answer: It is to prove that what the responsive manifestation said is not false. Therefore, in the Lotus Sutra (Fahua jing, Lotus Sutra), fearing that others might doubt, the Treasure Stupa (Duobao fo ta, Treasure Stupa) emerged as proof and spoke. Also, in the Golden Light Sutra (Jin guangming jing, Golden Light Sutra), fearing that others might not believe, the four Buddhas appeared to inspire faith. It is the same here. 'Hundred billions' refers to the difference between the two comprehensive holdings of Dharma and meaning, according to Master Ji. Now it is said that since the sutra only mentions hundred billions without distinguishing between forbearance and mantras, it refers to the difference of all four comprehensive holdings without error. Some sutras say million billions, or hundred million billions, which is probably incorrect, because all commentators interpret it as hundred billions.
The sutra says, 'Having spoken this Dharani, etc.' The third is obtaining benefits. In reality, other beings also benefit, but Maitreya (Mile, Maitreya) is the most outstanding, so other beings are not mentioned. Question: Why is Maitreya not listed among the assembly? Answer: Boli (Boli, Boli) and Qingxi (Qingxi, Qingxi) are in the assembly but not listed. These are all old members, so they are not listed. Sitting and rising represent the samadhi (san mei, meditative concentration) attained. Adjusting clothes represents the four dignities (si wei yi, the four kinds of deportment: walking, standing, sitting, and lying down). It is because the virtue of the seven-branch precepts (qi zhi jie, seven-branch precepts) is complete. Crossing hands and joining palms represents the mind merging with the realm, and principle uniting with spirit, which is the perfection of the wisdom of illuminating truth and convention (zhao zhen su zhi, wisdom of illuminating truth and conventional reality). Standing before the Buddha represents the attainment of samadhi, so the mind is unmoving.
The sutra says, 'At that time, Upali, etc.' The second is the part spoken by the Holy Teaching. This part is divided into two parts. First, it extensively distinguishes the excellence of the external fruits, and then it extensively reveals the adornment and excellence of the internal fruits. The first part has three sections. First is the initiation of the request, second is the extensive response by the Tathagata, and finally is the concluding exhortation.
彼。是初也。優離者近護皆訛。今鄔婆離。此云近執。謂佛為太子時親近人故。太子執事之臣。此近執見彌勒住立。乘斯起請。毗尼者反戒。是訛也。今云毗奈耶。此云調伏。謂控制三業。或除諸煩惱故。謂五分律第五。雖非正授彌勒記。而顯龍王事說彌勒出時年數故。經藏者阿含等經。當生何處者。舉今徴後生處也。生何國土者。舉今徴後生處凈穢。真諦云。阿逸多者姓名。今云阿逸多者。是凡夫果報號。此云無能勝也。彌勒者補處名。從果為號也。凡夫身者。近執下器。情狹小乘故。以已所知故。菩薩三大祇劫猶是凡。樹下三十四念方成聖者。未斷諸流者。既凡夫不斷三流。其三界中何處生。
經曰佛告優婆離以下。第二如來廣答。此中二。初敕聽許說總答。后具申勝報別答。是初也。言如來者。十號中第一號。涅槃經云。如過去佛所行乘三十七品十一空等。來至涅槃。故云如來。應供者第二號。謂已永害煩惱賊故。不復受分段生故。應受世間妙供故。正遍知者第三號。謂正遍知故名正遍知。具三種智。知空有故。此三號如次斷德恩德智德也。阿者無也。耨多羅者上也。三者正也。藐者等也。菩提者覺也。若智度論云。菩提有五。一發心菩提。謂在生死海。始發菩提。有說在十信。即非也。十信已入初僧祇
【現代漢語翻譯】 現代漢語譯本： 彼，是指最初的時候。優離者的『近護』都是訛誤，現在應為鄔波離（Upali）。這裡稱為『近執』，意思是佛陀作為太子時親近的人，是太子的執事之臣。這位近執見到彌勒（Maitreya）站立，因此發起請問。毗尼（Vinaya）是反戒，是訛誤，現在應為毗奈耶，意思是調伏，即控制身口意三業，或者去除各種煩惱。指的是五分律第五。雖然沒有正式授予彌勒授記，但顯現了龍王的事情，說明了彌勒出世時的年數。經藏指的是阿含等經典。『當生何處』，是舉現在來征問將來所生之處。『生何國土』，是舉現在來征問將來所生之處的清凈或污穢。真諦說，阿逸多（Ajita）是姓名，現在說阿逸多是凡夫的果報之號，意思是無能勝。彌勒是補處菩薩的名號，是從果位而立的稱號。『凡夫身』，是因為近執是下等根器，心胸狹隘，只知小乘。因為以自己所知來衡量，菩薩三大阿僧祇劫仍然是凡夫，在菩提樹下三十四念才成就聖果。『未斷諸流』，既然是凡夫，沒有斷除三漏，那麼在三界中會生在何處？
經文說『佛告優婆離以下』，第二部分是如來廣泛地回答。這其中分為兩部分，首先是命令聽聞並允許述說，總括地回答；然後是詳細地陳述殊勝的果報，分別地回答。這是第一部分。說到『如來』，是十號中的第一個稱號。《涅槃經》說，如過去的佛所行之乘，三十七道品、十一空等，來到涅槃，所以稱為如來。『應供』是第二個稱號，意思是已經永遠地消滅了煩惱賊，不再承受分段生死，應該接受世間的妙供。『正遍知』是第三個稱號，意思是真正普遍地知曉，所以名為正遍知，具備三種智慧，知曉空和有。這三個稱號依次是斷德、恩德、智德。『阿』是沒有的意思，『耨多羅』是上的意思，『三』是正的意思，『藐』是等的意思，『菩提』是覺悟的意思。如果按照《智度論》所說，菩提有五種，一是發心菩提，指的是在生死苦海中，開始發起菩提心。有人說是在十信位，這是不對的，十信位已經進入初阿僧祇劫。
【English Translation】 English version: He refers to the very beginning. 'Near protection' of Uli is a corruption; now it should be Upali (Upali). Here it is called 'near attendant', meaning someone who was close to the Buddha when he was a prince, a minister in charge of the prince's affairs. This near attendant saw Maitreya (Maitreya) standing, and therefore initiated the request. Vinaya (Vinaya) is 'anti-precept', which is a corruption; now it should be Vinaya, meaning taming, that is, controlling the three karmas of body, speech, and mind, or removing various afflictions. It refers to the fifth of the Five-Part Vinaya. Although Maitreya's prediction was not formally conferred, it reveals the affairs of the Dragon King and explains the number of years when Maitreya will appear in the world. Sutra Pitaka refers to the Agamas and other sutras. 'Where will he be born?' is to ask about the place of future birth by referring to the present. 'In what country will he be born?' is to ask about the purity or impurity of the place of future birth by referring to the present. Paramartha said that Ajita (Ajita) is the name; now it is said that Ajita is the title of the fruit of a common person, meaning invincible. Maitreya is the name of the bodhisattva who will succeed the Buddha, a title established from the fruit position. 'Common person's body' is because the near attendant is of inferior capacity, narrow-minded, and only knows the Hinayana. Because he measures by what he knows, the bodhisattva is still a common person for three great asankhya kalpas, and only achieves the holy fruit after thirty-four thoughts under the Bodhi tree. 'Without cutting off the flows', since he is a common person and has not cut off the three outflows, where will he be born in the three realms?
The sutra says 'The Buddha told Upali below', the second part is the Tathagata's extensive answer. This is divided into two parts, first, ordering to listen and allowing to speak, answering in general; then, elaborating on the superior rewards, answering separately. This is the first part. Speaking of 'Tathagata', it is the first title among the ten titles. The Nirvana Sutra says that like the vehicle practiced by the Buddhas of the past, the thirty-seven factors of enlightenment, the eleven emptinesses, etc., come to Nirvana, so it is called Tathagata. 'Worthy of offerings' is the second title, meaning that he has forever destroyed the thieves of affliction, no longer receives segmented birth and death, and should receive the wonderful offerings of the world. 'Perfectly enlightened' is the third title, meaning that he truly and universally knows, so it is called perfectly enlightened, possessing three kinds of wisdom, knowing emptiness and existence. These three titles are in order: the virtue of cutting off, the virtue of grace, and the virtue of wisdom. 'A' means no, 'Anuttara' means supreme, 'Sam' means right, 'Yak' means equal, 'Bodhi' means enlightenment. According to the Treatise on the Great Perfection of Wisdom, there are five kinds of Bodhi, one is the Bodhi of aspiration, referring to the beginning of aspiring to Bodhi in the sea of birth and death. Some say it is in the ten faiths, which is incorrect, the ten faiths have already entered the first asankhya kalpa.
故。二伏心菩提。謂十信已去漸伏煩惱故。三明心菩提。即前七地得無漏慧明。四出對菩提。即八地已上以出有無對無生忍位故。五無上菩提。即如來果。果復有二。一實菩提。即畢竟轉依。二應菩提。即權時轉依。今此云菩提記者。即應菩提也。
經曰此人從今以下。第二申勝報別答。言提舍此經佛答文略有六觀。一天中勝報觀。二人間歸寂觀。三上升兜率觀。四下降閻浮觀。五眾生大依觀。六菩薩廣攝觀。今此答文中唯有初觀。即觀一生補處及十善勝報。約文為二。初答生處。后答凈穢。是初也。十二者。應云此人說此經已后十二年命終生天。然十二年講者不同。一云。維摩四年。法華七年。涅槃一年。名十二年。以說維摩經第一年時說此經故。一云。說維摩經五年。法華七年。名十二年。說般若經第二十五年說此經故。一云。說維摩經第三年時說此經。何故者。外國集經傳云。如來滅度時。文殊弘廣彌勒三菩薩。共阇毗佛身。二月十五日入涅槃。即此年夏三月。集經時雖在三菩薩。而弘經時唯有弘廣文殊。而彌勒無故。謂七月十五日集經已訖。從八月乃至第二年二月十五日弘經法。是故維摩二年法華七年涅槃一年集經一年弘經一年合十二年。雖有三解。而無聖教。取捨任意。然彌勒命終二說。一云。佛滅
【現代漢語翻譯】 因此，二伏心菩提（Fu Xin Pu Ti）。指的是十信位之後，逐漸降伏煩惱的菩提心。 三明心菩提（Ming Xin Pu Ti）。即前七地所獲得的無漏智慧光明。 四出對菩提（Chu Dui Pu Ti）。即八地以上，以超出有無對待的無生法忍之位。 五無上菩提（Wu Shang Pu Ti）。即如來果位。果位又有兩種：一是實菩提（Shi Pu Ti），即究竟的轉依；二是應菩提（Ying Pu Ti），即權時的轉依。現在這裡說的菩提記者，就是應菩提。
經文說『此人從今以下』。第二部分是詳細闡述殊勝果報的特別回答。提到宣講此經，佛陀的回答大致有六種觀察：一是天中勝報觀，二是人間歸寂觀，三是上升兜率觀（Dou Shuai），四是下降閻浮觀（Yan Fu），五是眾生大依觀，六是菩薩廣攝觀。現在這段回答中只有第一種觀察，即觀察一生補處菩薩及十善的殊勝果報。從文義上分為兩部分：先回答往生之處，后回答清凈與污穢。這是第一部分。『十二』，應該說此人宣講此經之後十二年命終生天。然而關於這十二年，說法不同。一種說法是：《維摩經》（Wei Mo Jing）四年，《法華經》（Fa Hua Jing）七年，《涅槃經》（Nie Pan Jing）一年，合稱十二年。因為宣講《維摩經》的第一年時宣講了此經。另一種說法是：宣講《維摩經》五年，《法華經》七年，合稱十二年。因為在宣講《般若經》（Ban Ruo Jing）的第二十五年宣講了此經。還有一種說法是：宣講《維摩經》的第三年時宣講了此經。為什麼這樣說呢？外國的集經傳記說，如來滅度時，文殊（Wen Shu）、弘廣（Hong Guang）、彌勒（Mi Le）三位菩薩，共同荼毗佛身，二月十五日入涅槃。即此年夏三月，集經時雖然有三位菩薩在，但弘經時只有弘廣和文殊，而沒有彌勒。說是七月十五日集經完畢，從八月乃至第二年二月十五日弘經法。所以《維摩經》二年，《法華經》七年，《涅槃經》一年，集經一年，弘經一年，合計十二年。雖然有三種解釋，但沒有聖教依據，取捨隨意。然而關於彌勒命終，有兩種說法。一種說法是，佛陀滅度
【English Translation】 Therefore, two, Subduing-Mind Bodhi (Fu Xin Pu Ti). This refers to the Bodhi mind that gradually subdues afflictions after the Ten Faiths stage. Three, Illuminating-Mind Bodhi (Ming Xin Pu Ti). This is the light of non-outflow wisdom obtained in the first seven grounds. Four, Transcending-Duality Bodhi (Chu Dui Pu Ti). This refers to the position of non-origination forbearance beyond the duality of existence and non-existence from the eighth ground onwards. Five, Supreme Bodhi (Wu Shang Pu Ti). This is the fruit position of the Tathagata. There are two types of fruit positions: one is True Bodhi (Shi Pu Ti), which is the ultimate transformation of the basis; the other is Responsive Bodhi (Ying Pu Ti), which is the provisional transformation of the basis. The Bodhi recorder mentioned here is the Responsive Bodhi.
The sutra says 'This person from now on'. The second part is a special answer elaborating on the excellent rewards. Mentioning the exposition of this sutra, the Buddha's answer roughly has six observations: one is the Observation of Excellent Rewards in the Heavens, two is the Observation of Returning to Tranquility in the Human Realm, three is the Observation of Ascending to Tushita (Dou Shuai), four is the Observation of Descending to Jambudvipa (Yan Fu), five is the Observation of Great Reliance for Sentient Beings, and six is the Observation of Extensive Gathering of Bodhisattvas. In this answer, there is only the first observation, which is the observation of the One-Life-Remaining Bodhisattva and the excellent rewards of the Ten Virtues. From the meaning of the text, it is divided into two parts: first, answering the place of rebirth, and then answering purity and defilement. This is the first part. 'Twelve', it should be said that this person will be reborn in heaven twelve years after expounding this sutra. However, there are different explanations about these twelve years. One explanation is: 'Vimalakirti Sutra' (Wei Mo Jing) for four years, 'Lotus Sutra' (Fa Hua Jing) for seven years, and 'Nirvana Sutra' (Nie Pan Jing) for one year, totaling twelve years. Because this sutra was expounded in the first year of expounding the 'Vimalakirti Sutra'. Another explanation is: expounding the 'Vimalakirti Sutra' for five years and the 'Lotus Sutra' for seven years, totaling twelve years. Because this sutra was expounded in the twenty-fifth year of expounding the 'Prajna Sutra' (Ban Ruo Jing). There is also another explanation: this sutra was expounded in the third year of expounding the 'Vimalakirti Sutra'. Why is this said? Foreign sutra collection records say that when the Tathagata passed away, Manjushri (Wen Shu), Hong Guang (Hong Guang), and Maitreya (Mi Le), the three Bodhisattvas, jointly cremated the Buddha's body and entered Nirvana on the fifteenth day of the second month. That is, in the third month of summer this year, although there were three Bodhisattvas at the time of sutra collection, only Hong Guang and Manjushri expounded the sutra, and there was no Maitreya. It is said that the sutra collection was completed on the fifteenth day of the seventh month, and the Dharma was expounded from August to the fifteenth day of the second month of the following year. Therefore, 'Vimalakirti Sutra' for two years, 'Lotus Sutra' for seven years, 'Nirvana Sutra' for one year, sutra collection for one year, and sutra exposition for one year, totaling twelve years. Although there are three explanations, there is no basis in the holy teachings, and the choice is arbitrary. However, there are two theories about Maitreya's passing away. One theory is that the Buddha passed away
後方命終。既云結集時有三菩薩故。一云。法華會中雖有彌勒。而至涅槃會無彌勒號故。故先如來命終。然結集時為悅眾故化現耳。不爾違長阿含經阿難序云。彌勒在兜率中。而佛涅槃時下結集阇毗故。后說為勝也。又大集經第四云。佛告於此眾中誰我滅度我法令久住。乃至下說言。佛世尊滅度。彼兜率天上。廣宣如是無上經典。又則彼經第一云。得佛道始十六年說此經。是以明知彌勒菩薩者佛成道第十六年時已生兜率天也。又菩薩處胎經第二云。佛告彌勒。如是天中未得神通。彌勒白佛言。有成熟者。有未成熟者。又增一經第一云。辨結集法時眾集云。梵天帝釋四王諸天下降。彌勒兜率來集。故知彌勒先佛入涅槃生彼天也。既爾二解中第二說為勝。問何故補處菩薩要生第四天。答智度論第三十八云。無色界中無形。不得說法故。色界中雖有色身及說法。而染禪味。不能大益眾生故。下三欲天深厚結使故。上二天結使薄而心濡不利故。故第四天結使薄及利故菩薩是中住也。又若從人生人成佛者。人則起慢。諸天不信。若從人生天成佛者。不應受化天故。故唯從兜率耳。
經曰爾時兜率天上以下。第二答凈穢。此中二。初廣辨廣麗。以答凈穢。后結所因嘆勝。初中三。初五億天子造外宮。次一大神作內法堂。后五
【現代漢語翻譯】 現代漢語譯本： 後方命終。既然說結集的時候有三位菩薩的緣故。一種說法是，《法華經》的集會中雖然有彌勒（Maitreya，未來佛），但是到了涅槃（Nirvana，佛教術語，指解脫）的集會就沒有彌勒的名號了。所以說先是如來（Tathagata，佛的稱號）命終。然而結集的時候爲了使大眾喜悅而化現出來罷了。不然就違背了《長阿含經》阿難（Ananda，佛陀的十大弟子之一）序言里說的，彌勒在兜率天（Tushita Heaven，欲界第四天）中。而佛陀涅槃的時候下到人間結集和荼毗（荼毗，火葬）的緣故。後面的說法是更殊勝的。又《大集經》第四卷說，佛告訴大眾說：『在這大眾中，誰在我滅度后能使我的法令長久住世？』乃至下面說，佛世尊滅度后，在兜率天上，廣泛宣揚這樣無上的經典。又這部經的第一卷說，得佛道開始十六年就說這部經。因此明確知道彌勒菩薩在佛成道第十六年的時候已經生在兜率天了。又《菩薩處胎經》第二卷說，佛告訴彌勒，像這樣的天中還沒有得到神通。彌勒告訴佛說，有已經成熟的，有還沒有成熟的。又《增一阿含經》第一卷說，辨別結集佛法的時候，大眾聚集說，梵天（Brahma，色界諸天之主）、帝釋（Indra，忉利天之主）、四王諸天下降。彌勒從兜率天來聚集。所以知道彌勒先於佛陀入涅槃而生到那個天界。既然這樣，兩種解釋中第二種說法更為殊勝。問：為什麼補處菩薩（即將成佛的菩薩）一定要生在第四天？答：《智度論》第三十八卷說，無色界中沒有形體，不能說法的緣故。色界中雖然有色身和說法，但是耽染禪定的滋味，不能夠大大地利益眾生的緣故。下三欲天的結使深厚（結使，煩惱的別稱）的緣故。上二天的結使輕薄而心性柔弱不利於教化眾生的緣故。所以第四天結使輕薄而且心性銳利，所以菩薩住在這個地方。又如果從人道生於人道而成佛的話，人就會生起傲慢之心，諸天也不會相信。如果從人道生於天道而成佛的話，不應該接受天人的教化，所以唯獨從兜率天。 經文說：『爾時兜率天上』以下。第二是回答清凈和污穢的問題。這裡分為兩部分。首先廣泛地辨別廣闊和華麗，來回答清凈和污穢的問題。然後總結原因，讚歎殊勝。第一部分分為三部分。首先是五億天子建造外宮，其次是一位大神建造內法堂，最後是五...
【English Translation】 English version: Later, [the Buddha] passes away. Since it is said that there were three Bodhisattvas at the time of the assembly. One explanation is that although Maitreya (the future Buddha) was present in the assembly of the Lotus Sutra, the name of Maitreya is not mentioned in the assembly of Nirvana (the ultimate goal of Buddhism). Therefore, it is said that the Tathagata (the 'Thus-Gone One', an epithet of the Buddha) passed away first. However, he manifested himself at the time of the assembly to please the assembly. Otherwise, it would contradict what is said in the preface of the Dirgha Agama Sutra by Ananda (one of the ten principal disciples of the Buddha), that Maitreya is in Tushita Heaven (the fourth of the six heavens of desire). And when the Buddha entered Nirvana, he descended to assemble and perform the cremation rites. The latter explanation is superior. Furthermore, the fourth volume of the Mahasamghata Sutra says, 'The Buddha told the assembly, 'Among this assembly, who will ensure that my teachings endure long after my passing?' And it goes on to say that after the Buddha passed away, in Tushita Heaven, he extensively proclaimed such unsurpassed scriptures. Also, the first volume of that sutra says that this sutra was spoken sixteen years after attaining Buddhahood. Therefore, it is clearly known that Bodhisattva Maitreya was already born in Tushita Heaven sixteen years after the Buddha attained enlightenment. Furthermore, the second volume of the Bodhisattva Womb Sutra says, 'The Buddha told Maitreya, 'In such heavens, one has not yet attained supernatural powers.' Maitreya replied to the Buddha, 'There are those who are mature, and those who are not yet mature.' Furthermore, the first volume of the Ekottara Agama Sutra says that when discerning the Dharma assembly, the assembly gathered and said that Brahma (the creator god), Indra (the king of the gods), the Four Heavenly Kings, and various devas descended. Maitreya came from Tushita to assemble. Therefore, it is known that Maitreya entered Nirvana before the Buddha and was born in that heaven. Since this is the case, the second explanation is superior among the two explanations. Question: Why must a Bodhisattva destined to become a Buddha be born in the fourth heaven? Answer: The thirty-eighth volume of the Mahaprajnaparamita Sastra says that in the Formless Realm, there is no form, so one cannot teach the Dharma. Although there is a physical body and the ability to teach the Dharma in the Form Realm, one is attached to the taste of meditative absorption and cannot greatly benefit sentient beings. The lower three heavens of desire have deep-rooted afflictions. The upper two heavens have thin afflictions and a soft heart, which is not conducive to benefiting beings. Therefore, the fourth heaven has thin afflictions and a sharp mind, so the Bodhisattva resides in this place. Furthermore, if one is born as a human and becomes a Buddha as a human, humans will become arrogant, and the devas will not believe. If one is born as a human and becomes a Buddha as a deva, one should not receive the teachings of the devas, so it is only from Tushita. The sutra says, 'At that time, in Tushita Heaven,' and so on. The second is to answer the question of purity and impurity. This is divided into two parts. First, extensively distinguish between vastness and splendor to answer the question of purity and impurity. Then, summarize the cause and praise the superiority. The first part is divided into three parts. First, five hundred million devas build the outer palace, second, a great deity builds the inner Dharma hall, and finally, five...
大神嚴二宮。是初也。五億天者。是菩薩所變化。為預莊嚴故。約實雖具修十善而受天報。其施勝故偏說也。一生補處菩薩者。奘師云。梵云彌底履。此云慧行。又利支。舊云彌勒皆訛也。此菩薩今身死生兜率。過多數死生。還生彼天。最後死而生人方成佛。名一生補處。問彼天中多死生。云何一生補處。答秦云。薩婆多雲五百菩薩。正量部云千菩薩。雖兜率天有多死生。而剡浮提。並各有一生。故名一生。不言天中一生。謂五百菩薩。次第生人中。唯有一生處。無餘生故。大乘雲三說。一云。天身名為一生。其人生名為後身。如大般若經第七云一生所繫都史天菩薩故。一云。人身名為一生。更受人生方佛故。故解說經云觀音文殊名一生補處故。一云。人天多身合名一生。如極七反故。今初說為勝。以一生及最後身善說故。然聖教不定。謂或有聖教。設天身名最後身。如佛地論第七云都史多天後身菩薩故。或有唯天身而名一生。名最後身。如菩提資糧論第一云。一生所繫菩薩者入兜率天。最後生菩薩者住兜率陀。或有唯人身名最後身。如喻伽四十八云最後身者。謂諸菩薩。於此生中能現等覺。或有唯人身而名最後及一生。如智度第四十所說。如是諸教既有多門。各談一邊故不違。問好說中天身名一生者。何故智度論三
十八云。三生菩薩唯生兜率。答云。三生者以最後生逆數故。謂一最後生。二天生。三人生。此後人生。若死已定生兜率故。身栴檀者。栴檀香其色通赤白。摩尼者如意珠也。問彌勒天宮為恒有不。答。一云恒非有。若恒有者。便違經云五億天更為彌勒造宮殿。一云。菩薩天宮賢劫常有。以千菩薩同生彼宮故。今初說為勝。問若爾釋迦生天時誰造宮。答更無作令莊嚴。然應物非一。不致疑。是故佛本行經第五云。護明菩薩生兜率時。諸天宮殿自然莊嚴。大心眾生者。彌勒示在因位故。同眾生也。化成供具者。四事供養名為供具。或則寶宮名為供具。
經曰作是愿已者。辨愿遂。則有十重。一宮二園三寶四光五華六樹七色八金九天女十音樂。謂凡夫生彼天十八善根故。今此菩薩十力增上所現故。宮有十重莊事也。法輪之行者所詮義也。輪者能詮教也。頗梨色者紅赤。其一切寶色。皆此所含也。婉轉垣墻六十二由旬者。為治六十二見故。十四由旬者。為治十四不可記事故。由旬者訛。今云逾繕那。此云合。謂藏論云五百弓為一俱盧舍。俱盧舍八為一逾繕那也。言五百億龍王者。內顯五力。伏四魔故。
經曰爾時此宮以下。第二辨一大神造內法堂。此中三。初大神發願。次所愿果遂。后諸天睹勝發願往生。是初
【現代漢語翻譯】 現代漢語譯本 十八云：三生菩薩只會在兜率天（Tushita Heaven）投生。回答說：『三生』是指從最後一生倒數。即：一、最後一生；二、天生；三、人生。這是指最後一次投生為人。如果確定死後會投生到兜率天。『身栴檀者』，栴檀香的顏色是通紅或白色。『摩尼者』，指如意珠。 問：彌勒（Maitreya）的天宮是否恒常存在？答：一種說法是並非恒常存在。如果恒常存在，就違背了經文所說的『五億天人為彌勒建造宮殿』。另一種說法是：菩薩的天宮在賢劫（Bhadrakalpa）中是常有的，因為有一千位菩薩一同投生到那個宮殿。現在認為第一種說法更勝一籌。問：如果這樣，釋迦（Sakyamuni）投生到天界時，是誰建造的宮殿？答：沒有誰去建造，讓它自然莊嚴。然而，應物並非只有一種。不至於產生疑問。所以《佛本行經》第五卷說：護明菩薩（Bodhisattva who protects the light）投生到兜率天時，諸天宮殿自然莊嚴。『大心眾生者』，彌勒示現在因位，所以與眾生相同。『化成供具者』，用四事供養稱為供具。或者寶宮稱為供具。 經文說：『作是愿已者』，辨別願望的實現，有十重：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。凡夫因為有十八種善根才能投生到那個天界。現在這位菩薩因為有十力增上，所以顯現出宮殿有十重莊嚴的事情。『法輪之行者』，是指所詮釋的意義。『輪』是指能詮釋的教義。『頗梨色者』，是紅赤色。一切寶物的顏色，都包含在這種顏色之中。『婉轉垣墻六十二由旬者』，是爲了對治六十二種見解。『十四由旬者』，是爲了對治十四種不可記事。『由旬』是訛傳，現在叫做『逾繕那』，意思是『合』。藏論說五百弓為一俱盧舍（krosa），八俱盧舍為一逾繕那。 說『五百億龍王者』，內在顯示五力，降伏四魔的緣故。 經文說：『爾時此宮以下』，第二部分辨別一大神建造內法堂。這部分分為三段：首先，大神發願；其次，所發之愿實現；最後，諸天看到殊勝景象，發願往生。這是第一段。
【English Translation】 English version Eighteen clouds: The Bodhisattva of the three lives will only be born in Tushita Heaven (Tushita). The answer is: 'Three lives' refers to counting backwards from the last life. That is: one, the last life; two, heavenly birth; three, human life. This refers to the last time being born as a human. If it is determined that one will be born in Tushita after death. 'Body of sandalwood' means that the color of sandalwood is red or white. 'Mani' refers to the wish-fulfilling jewel. Question: Does Maitreya's (Maitreya) heavenly palace exist constantly? Answer: One view is that it does not exist constantly. If it exists constantly, it would violate the scripture that says 'Five hundred million devas built a palace for Maitreya.' Another view is that the Bodhisattva's heavenly palace is always present in the Bhadrakalpa (Bhadrakalpa), because a thousand Bodhisattvas are born in that palace together. Now the first view is considered superior. Question: If so, when Sakyamuni (Sakyamuni) was born in the heavens, who built the palace? Answer: No one built it, letting it be naturally solemn. However, the response to things is not only one kind. There is no need to doubt. Therefore, the fifth volume of the 'Buddha's Deeds' says: When the Bodhisattva who protects the light (Bodhisattva who protects the light) was born in Tushita, the heavenly palaces were naturally solemn. 'Great-minded beings' means that Maitreya is showing himself in the causal position, so he is the same as sentient beings. 'Transformed offerings' means that offering with the four requisites is called offering. Or the treasure palace is called offering. The scripture says: 'Having made this vow', distinguishing the fulfillment of the vow, there are ten aspects: one, palace; two, gardens; three, treasures; four, light; five, flowers; six, trees; seven, colors; eight, gold; nine, heavenly maidens; ten, music. Ordinary people can be born in that heaven because they have eighteen good roots. Now this Bodhisattva has the ten powers increasing, so it shows that the palace has ten layers of solemnity. 'The practice of the Dharma wheel' refers to the meaning being explained. 'Wheel' refers to the doctrine that can be explained. 'Crystal color' is red. All the colors of treasures are contained in this color. 'Winding walls of sixty-two yojanas' are to counteract the sixty-two views. 'Fourteen yojanas' are to counteract the fourteen unrecordable things. 'Yojana' is a corruption, now called 'Yojana', meaning 'combined'. The Tibetan treatise says that five hundred bows are one krosa (krosa), and eight krosas are one yojana. Saying 'five hundred million dragon kings' inwardly reveals the five powers, subduing the four maras. The scripture says: 'At that time, below this palace', the second part distinguishes a great deity building the inner Dharma hall. This part is divided into three sections: first, the great deity makes a vow; second, the vow is fulfilled; finally, the devas see the excellent scene and vow to be reborn. This is the first section.
也。牢度跋提。此云惡主。以治惡主故。謂夜叉。天相似。冥潛難測名神。神中最勝曰大也。由菩薩增上力現。一大神者。表無漏智慧起妙土。
經曰既發願已以下。第二所愿果遂。此中五。一作宮。二作園。三作坐。四作柱。五天宮天女寶色皆同。是初也。琉璃者碧色也。頗梨者紅色也。額上珠舉碧紅二色為首。餘眾色類一切皆具足也。紺者。說文言帛染青。今此云紫紺。摩尼者青而含赤色珠也。四十九重者。為表彌勒超度四十心及初地等前九地。今跡在第十故。九億天子者。為表能超因品九品故。然方便時由信等五根成熟故。云五億天女也。四弘誓願者。七佛經曰。一覆度一切眾生如橋船也。二普含萬物如大虛。三愿我身如藥樹聞者患苦皆除也。四愿我成佛時所度眾生如恒沙也。菩提資糧論云。一末度令度。二未解脫令解脫。三未蘇息令蘇息。四末寂令寂。此二經論雖異。一義中名別耳。故不違也。發無上道心者。發大乘心。有七因緣。如法印經云。發菩提心有七種因。一諸佛教化。二見法欲滅。三眾生中起大悲。四菩薩教化。五因佈施故。六為覺他故。七聞佛三十二相八十種好故。此七中。初三發心真菩薩。能護正法。疾成無上覺。餘四發心。非真菩薩不能護持諸佛正法。然欲疾成無上覺也。今云發心者
【現代漢語翻譯】 現代漢語譯本： 也。Lao Du Ba Ti（牢度跋提，意為惡主）。此云惡主，因為治理惡主之故。指的是夜叉（Yaksa）。天相似，因為其冥潛難測，所以名為神。神中最殊勝的稱為大。由菩薩的增上力而顯現。一大神，表示無漏智慧生起妙土。
經文說『既發願已』以下，是第二部分，所發的願望得以實現。這其中有五點：一是建造宮殿，二是建造園林，三是設定座位，四是設立柱子，五是天宮天女的寶色都相同。這是第一點。琉璃（Vaiḍūrya）是碧色。頗梨（Sphatika）是紅色。額上之珠以碧色和紅色為首，其餘各種顏色都具備。紺（Kantha），《說文》中說用帛染成青色，這裡說是紫紺色。摩尼（Mani）是青色而含有赤色的寶珠。四十九重，是爲了表示彌勒（Maitreya）超度四十心以及初地等前九地。現在他的軌跡在第十地，所以說四十九重。九億天子，是爲了表示能夠超脫因品九品之故。然而在方便之時，由於信等五根成熟，所以說五億天女。四弘誓願，七佛經中說：一是覆蓋救度一切眾生，如同橋樑和船隻。二是普遍包含萬物，如同廣大的虛空。三是愿我的身體如同藥樹，聽到的人的患苦都能消除。四是愿我成佛時所度化的眾生如同恒河沙數。菩提資糧論中說：一是未度者令度，二是未解脫者令解脫，三是未蘇息者令蘇息，四是未寂靜者令寂靜。這兩部經論雖然說法不同，但意思是一樣的，只是名稱不同罷了，所以並不矛盾。發無上道心，就是發大乘心。有七種因緣，如《法印經》所說：發菩提心有七種因：一是諸佛的教化，二是見到佛法將要滅亡，三是在眾生中生起大悲心，四是菩薩的教化，五是因為佈施的緣故，六是爲了覺悟他人，七是聽聞佛的三十二相和八十種好。這七種原因中，前三種發心是真菩薩，能夠守護正法，迅速成就無上覺悟。其餘四種發心，不是真菩薩，不能護持諸佛的正法，因此想要迅速成就無上覺悟。現在說發心者
【English Translation】 English version: Also. Lao Du Ba Ti (牢度跋提, meaning evil master). This is said to be 'evil master' because it governs evil masters. It refers to Yaksha (夜叉). It resembles the heavens because it is mysterious and unpredictable, hence the name 'spirit'. The most superior among the spirits is called 'great'. It manifests through the increased power of the Bodhisattva. A great spirit signifies the arising of wonderful lands from non-outflow wisdom.
The sutra says 'Having made the vows' and onwards, which is the second part, where the vows made are fulfilled. There are five points in this: first, the construction of palaces; second, the construction of gardens; third, the setting of seats; fourth, the erection of pillars; and fifth, the treasure colors of the heavenly palaces and heavenly women are all the same. This is the first point. Vaiḍūrya (琉璃) is azure. Sphatika (頗梨) is red. The jewel on the forehead takes azure and red as the head, and all other colors are fully present. Kantha (紺), the 'Shuowen' says that silk is dyed blue, but here it is said to be purplish-blue. Mani (摩尼) is a jewel that is blue and contains red. Forty-nine layers are to represent Maitreya (彌勒) transcending the forty minds and the first ground, etc., the previous nine grounds. Now his trace is on the tenth ground, hence the forty-nine layers. Nine hundred million heavenly sons are to represent the ability to transcend the nine grades of cause. However, at the time of skillful means, because the five roots of faith, etc., are mature, it is said to be five hundred million heavenly women. The Four Great Vows, the Seven Buddhas Sutra says: first, to cover and save all sentient beings like bridges and boats; second, to universally contain all things like the great void; third, to vow that my body is like a medicinal tree, and the suffering of those who hear it will be eliminated; fourth, to vow that the sentient beings I liberate when I become a Buddha are like the sands of the Ganges. The Bodhisattva-saṃbhāra-śāstra says: first, to liberate those who are not liberated; second, to liberate those who are not liberated; third, to give rest to those who are not rested; fourth, to give tranquility to those who are not tranquil. Although these two sutras and treatises say different things, the meaning is the same, only the names are different, so there is no contradiction. To generate the unsurpassed mind of enlightenment is to generate the Mahayana mind. There are seven causes and conditions, as the Dharma Seal Sutra says: there are seven causes for generating the Bodhi mind: first, the teachings of the Buddhas; second, seeing that the Dharma is about to perish; third, generating great compassion in sentient beings; fourth, the teachings of the Bodhisattvas; fifth, because of giving; sixth, for the sake of awakening others; seventh, hearing the thirty-two marks and eighty minor characteristics of the Buddha. Among these seven causes, the first three are true Bodhisattvas who generate the mind, who can protect the Dharma and quickly achieve unsurpassed enlightenment. The remaining four causes for generating the mind are not true Bodhisattvas and cannot uphold the Dharma of the Buddhas, therefore wanting to quickly achieve unsurpassed enlightenment. Now it is said that those who generate the mind
。既因彌勒菩薩教化故。非真實也。
經曰時諸園中有八色琉璃渠以下。第二作園。八色。謂赤黃青白紅紫碧綠也。為表能起律儀等八種律儀故。八味水者。一云。前八色中皆具八味故。一云。則功德渠中第四味中有八味也。以清輕冷等皆非味處故。化生四華者。青黃赤白也。水出華中者。八色水從華而出。四色華從水而生。水色交映如寶華流也。
經曰亦有七寶大師子坐以下。第三作坐。七寶者。稱讚凈土經云。一金。二銀。三吠琉璃。四頗胝迦。五赤真珠。六阿濕度揭柱婆。七牟娑洛柱婆。真諦云。梵云佛陀羅側。此云黃色寶。則金也。梵云栴陀羅干。此云白色寶。則銀也。梵云吠琉璃。此云青色寶。燒不能破。是其金鳥翅卵也。頗胝迦。此云黃綠色寶。智度論云。過一千歲冰化為頗梨珠。真珠者。佛地論云。赤蟲口所出。故珠體亦赤也。阿濕度揭柱婆。昔云馬惱。真諦云赤色寶也。牟婆洛揭柱婆。昔雲車渠。真諦云紺色寶也。智度論云。金出山石中。真珠出魚腹中。珊瑚出海中。真珠出蟲甲中。銀出燒石中。所餘諸玉皆出山巖中。如意珠出佛舍利中。謂若法沒盡時。諸舍利皆反如意珠。大乘論云。七寶皆石所攝。問此七寶坐何故名師子坐。答智度論云。佛為人中師子。佛所坐處若床若地。皆名師子
【現代漢語翻譯】 現代漢語譯本：因為彌勒菩薩的教化，所以並非真實。
經文說：『當時各個園林中有八色琉璃渠等』，這是第二重造作的園林。八色，指赤、黃、青、白、紅、紫、碧、綠。這是爲了表示能夠生起律儀等八種律儀。八味水，一種說法是：前面的八色都具有八味。另一種說法是：功德渠中的第四味中有八味。因為清、輕、冷等都不是味之處。化生的四種花，指青、黃、赤、白。水中生出花，指八色水從花中而出，四色花從水中而生，水色交相輝映，如同寶華流動。
經文說：『也有七寶大師子座等』，這是第三重造作的座位。七寶，根據《稱讚凈土經》所說，是：一、金；二、銀；三、吠琉璃（vaidurya，青色寶）；四、頗胝迦（sphatika，黃綠色寶）；五、赤真珠；六、阿濕度揭柱婆（ashmagarbha，紅色寶）；七、牟娑洛柱婆（musaragalva，紺色寶）。真諦法師說，梵語佛陀羅側（buddharaksa），這裡翻譯為黃色寶，就是金。梵語栴陀羅干（chandrakantha），這裡翻譯為白色寶，就是銀。梵語吠琉璃（vaidurya），這裡翻譯為青色寶，火燒不壞，是金翅鳥的卵。頗胝迦（sphatika），這裡翻譯為黃綠色寶。《智度論》說，超過一千年的冰會化為頗梨珠。真珠，根據《佛地論》所說，是赤蟲口中所出，所以珠體也是紅色的。阿濕度揭柱婆（ashmagarbha），以前翻譯為馬瑙，真諦法師說是紅色寶。牟婆洛揭柱婆（musaragalva），以前翻譯為車渠，真諦法師說是紺色寶。《智度論》說，金出自山石中，真珠出自魚腹中，珊瑚出自海中，真珠出自蟲甲中，銀出自燒石中，其餘的玉都出自山巖中。如意珠出自佛舍利中，意思是如果佛法滅盡時，所有的舍利都會變成如意珠。《大乘論》說，七寶都是石頭所包含的。問：為什麼這七寶座叫做師子座？答：《智度論》說，佛是人中的獅子，佛所坐的地方，無論是床還是地，都叫做師子座。
【English Translation】 English version: Because of the teachings of Bodhisattva Maitreya (彌勒菩薩), it is not real.
The sutra says: 'At that time, in each garden, there were eight-colored lapis lazuli (琉璃) canals, etc.,' this is the second constructed garden. The eight colors refer to red, yellow, blue, white, crimson, purple, turquoise, and green. This is to represent the ability to generate the eight kinds of precepts, such as the precepts of discipline. Regarding the eight flavors of water, one explanation is: the preceding eight colors all possess eight flavors. Another explanation is: the fourth flavor in the merit canal contains eight flavors. Because clarity, lightness, coolness, etc., are not places of flavor. The four kinds of flowers that are born by transformation refer to blue, yellow, red, and white. The water emerges from the flowers, meaning the eight-colored water emerges from the flowers, and the four-colored flowers are born from the water, the colors of the water intermingling like flowing jeweled flowers.
The sutra says: 'There are also seven-jeweled great lion seats, etc.,' this is the third constructed seat. The seven jewels, according to the 'Praise of the Pure Land Sutra (稱讚凈土經),' are: 1. Gold (金); 2. Silver (銀); 3. Vaidurya (吠琉璃, blue gem); 4. Sphatika (頗胝迦, yellowish-green gem); 5. Red pearl (赤真珠); 6. Ashmagarbha (阿濕度揭柱婆, red gem); 7. Musaragalva (牟娑洛柱婆, dark blue gem). Paramartha (真諦) said, the Sanskrit word is Buddharaksa (佛陀羅側), which is translated here as yellow jewel, which is gold. The Sanskrit word is Chandrakantha (栴陀羅干), which is translated here as white jewel, which is silver. The Sanskrit word is Vaidurya (吠琉璃), which is translated here as blue jewel, which cannot be broken by fire, and is the egg of the golden-winged bird. Sphatika (頗胝迦), which is translated here as yellowish-green jewel. The Mahaprajnaparamita Shastra (智度論) says that ice that is over a thousand years old will turn into sphatika beads. Pearls, according to the Buddhahood Treatise (佛地論), are produced from the mouths of red worms, so the pearl body is also red. Ashmagarbha (阿濕度揭柱婆), formerly translated as agate (馬瑙), Paramartha (真諦) says it is a red jewel. Musaragalva (牟婆洛揭柱婆), formerly translated as tridacna (車渠), Paramartha (真諦) says it is a dark blue jewel. The Mahaprajnaparamita Shastra (智度論) says that gold comes from mountain rocks, pearls come from the bellies of fish, coral comes from the sea, pearls come from the shells of insects, silver comes from burnt rocks, and the remaining jade comes from mountain cliffs. The wish-fulfilling jewel (如意珠) comes from the Buddha's relics, meaning that if the Buddha's Dharma is extinguished, all the relics will turn into wish-fulfilling jewels. The Mahayana Treatise (大乘論) says that the seven jewels are all contained in stones. Question: Why is this seven-jeweled seat called a lion seat? Answer: The Mahaprajnaparamita Shastra (智度論) says that the Buddha is the lion among people, and the place where the Buddha sits, whether it is a bed or the ground, is called a lion seat.
坐也。譬喻經云。五百師子。聞佛出世化諸眾生。我當何餐。心中懷毒。住欲害佛。佛化殊妙座。在師子頭上而坐。眾人見名曰師子座也。高四由旬者表四德故。四角者表內具四無量。四蓮華者表外生。青色蓮也。
經曰時宮四角以下。第四作柱。四寶柱者表四十九重法堂之四柱也。梵摩尼者凈摩尼。或云梵王如意珠也。
經曰如是天宮有億儀以下。第五天宮天女寶色同也。
經曰時兜率天宮以下。第三辨五神外內二宮之嚴飾。此中二。初總標。后別顯。是初也。謂內修五蘊妙用莫方。外感五大神其力無比也。問天有神者便應天中有餘道邪。答亦有無失。謂華嚴經云。人生法有二天守護。一名同名。二名同生。天得見人。人不見天。天既通。所餘道中類可通也。既五道中各有五道。五五二十五道也。
經曰第一大神名曰以下。第五別明五。故為五段。是初也。內持戒故。由七支外雨七寶也。第二內修定故由水生德華。第三內修慧蘊故由慧說法利物。除無明嗅外雨香之。七幣者表除七漏。七漏如涅槃經說。謂見念等也。第四內修解脫故由勝解喜樂令離憂苦外雨如意珠。菩提意者。求菩提人也。第五內修解脫智見故。由智水故。外生正覺華也。或云由五戒故所顯五神也。
經曰佛告優婆離
【現代漢語翻譯】 現代漢語譯本： 坐也。《譬喻經》云：『五百師子，聞佛出世化諸眾生，我當何餐？心中懷毒，住欲害佛。佛化殊妙座，在師子頭上而坐。』眾人見名曰師子座也。高四由旬者，表四德故。四角者，表內具四無量。四蓮華者，表外生青色蓮也。
經曰：『時宮四角以下，第四作柱。』四寶柱者，表四十九重法堂之四柱也。梵摩尼（Brahma-mani，梵天之寶珠）者，凈摩尼，或云梵王如意珠也。
經曰：『如是天宮有億儀以下。』第五天宮天女寶色同也。
經曰：『時兜率天宮以下。』第三辨五神外內二宮之嚴飾。此中二，初總標，后別顯。是初也。謂內修五蘊妙用莫方，外感五大神其力無比也。問：天有神者，便應天中有餘道邪？答：亦有無失。謂《華嚴經》云：『人生法有二天守護，一名同名，二名同生。』天得見人，人不見天。天既通，所餘道中類可通也。既五道中各有五道，五五二十五道也。
經曰：『第一大神名曰以下。』第五別明五，故為五段。是初也。內持戒故，由七支外雨七寶也。第二內修定故，由水生德華。第三內修慧蘊故，由慧說法利物，除無明嗅外雨香之。七幣者，表除七漏。七漏如《涅槃經》說，謂見念等也。第四內修解脫故，由勝解喜樂令離憂苦，外雨如意珠。菩提意（Bodhi-citta，菩提之心）者，求菩提人也。第五內修解脫智見故，由智水故，外生正覺華也。或云由五戒故所顯五神也。
經曰：『佛告優婆離（Upali，佛陀弟子名）。』
【English Translation】 English version: Sitting. The P喩經 (Piyu Jing) says: 'Five hundred lions, hearing that the Buddha had appeared in the world to transform all beings, wondered what they would eat. Harboring poison in their hearts, they intended to harm the Buddha. The Buddha manifested a wondrous seat and sat on the lions' heads.' The people, seeing this, called it the Lion Throne. Its height of four yojanas (unit of distance) represents the four virtues. The four corners represent the inner possession of the four immeasurables. The four lotus flowers represent the external manifestation of blue lotus flowers.
The sutra says: 'From the four corners of the palace downwards, the fourth is made into pillars.' The four jeweled pillars represent the four pillars of the forty-nine-layered Dharma hall. Brahma-mani (梵摩尼, Brahma's jewel) means pure mani (如意珠, wish-fulfilling jewel), or it is said to be Brahma's wish-fulfilling jewel.
The sutra says: 'Such heavenly palaces have countless adornments and so on.' The heavenly maidens in the fifth heaven palace have the same precious colors.
The sutra says: 'From the Tushita (兜率天, one of the six heavens of desire) Heaven palace onwards.' The third explains the magnificent adornments of the inner and outer palaces of the five deities. This section has two parts: first, a general statement, and then a specific explanation. This is the first part. It means that internally cultivating the wondrous functions of the five aggregates is unparalleled, and externally, it evokes the five great deities whose power is incomparable. Question: If the heavens have deities, does that mean there are other realms within the heavens? Answer: There is no contradiction. The Avatamsaka Sutra (華嚴經) says: 'When a person is born, two deities protect them, one named 'Same Name' and the other named 'Same Birth'.' The deities can see people, but people cannot see the deities. Since the heavens are interconnected, the other realms within them can also be interconnected. Since each of the five realms has five realms within it, there are five times five, twenty-five realms.
The sutra says: 'The first great deity is named and so on.' The fifth specifically explains the five, hence it is divided into five sections. This is the first part. Because of internally upholding the precepts, the seven treasures rain down externally due to the seven branches. Secondly, because of internally cultivating samadhi (定, concentration), virtuous flowers are born from water. Thirdly, because of internally cultivating the aggregate of wisdom, one uses wisdom to explain the Dharma and benefit beings, removing ignorance, and externally rains down incense. The seven coins represent the removal of the seven outflows. The seven outflows are as described in the Nirvana Sutra (涅槃經), namely views, thoughts, and so on. Fourthly, because of internally cultivating liberation, one uses superior understanding, joy, and happiness to cause beings to be free from sorrow and suffering, and externally rains down wish-fulfilling jewels. Bodhi-citta (菩提意, the mind of enlightenment) means a person seeking bodhi (菩提, enlightenment). Fifthly, because of internally cultivating the wisdom and insight of liberation, due to the water of wisdom, the flower of perfect enlightenment is born externally. Or it is said that the five deities are manifested due to the five precepts.
The sutra says: 'The Buddha told Upali (優婆離, a disciple of the Buddha).'
此名兜率以下。第二結所因。嘆處勝。此中二。初結因后嘆勝。是初也。十善報應者。十善業能得五果。一異熟。二等流。三增上。四士用。五離系。若委細說者。無漏得四。除異熟果。有漏得四。除離系果。總約二種故。故言得五果。謂后當所說內身名異熟果。於一時間成熟五百億天得不退地名離系果。彼此長壽等名等流果。此中外果有二。一增上。二士用。如瑜伽五十九說也。問此外果唯增上果。云何此中名報應。答勝果酬因。故名為報。遂其所求。稱為應。亦可彌勒權門所應故曰應也。勝妙者。對前勝因顯果故。
經曰若我住世以下。第二嘆勝。小劫者。一云饑饉等小劫。此解不然。饑饉等時極短。說凡夫果不可盡。況菩薩所有應。今云日月歲數劫也。
經曰佛告優婆離若有以下。第三結勸生彼。生彼人雖無量。略有三類。一托勝所依為修妙行故。不厭生死者能生彼天。不同二乘厭生死苦也。二愛敬無上菩提心者。能生彼天。為聞彌勒所說大法故。不同樂小果者也。三欲作彌勒弟子者也。生彼天者修五因。一持五戒。二持八戒。三持具足戒。則出家五眾戒。總名具戒。以沙彌戒亦近大戒故。四身心精進不求斷結。五修十善。如是修五因時實一一思惟。彼天上妙樂迴向發願方能生也。
經曰爾
【現代漢語翻譯】 現代漢語譯本： 『此名兜率以下』，這是第二部分，總結了往生兜率天的原因，並讚歎了兜率天的殊勝之處。這部分分為兩點：先總結原因，后讚歎殊勝。這是第一點。『十善報應者』，修持十善業可以獲得五種果報：一、異熟果（Vipāka-phala），二、等流果（Nisyanda-phala），三、增上果（Adhipati-phala），四、士用果（Purusakara-phala），五、離系果（Visamyoga-phala）。如果詳細解釋，無漏業能得四種果報，除了異熟果；有漏業也能得四種果報，除了離系果。總的來說，可以得到五種果報。所以說『得五果』，指的是後面將要說的內身名為異熟果，於一時間成熟五百億天，獲得不退轉的地位，名為離系果。彼此長壽等，名為等流果。這裡的外果有兩種：一、增上果，二、士用果。如《瑜伽師地論》（Yogācārabhūmi-śāstra）第五十九卷所說。問：此外果只有增上果，為什麼這裡稱為報應？答：殊勝的果報酬謝善因，所以稱為『報』；滿足所求，稱為『應』。也可以說是彌勒菩薩（Maitreya）權巧方便所應，所以說『應』。『勝妙者』，對照前面的殊勝之因，彰顯其果報的殊勝。
『經曰若我住世以下』，這是第二部分，讚歎兜率天的殊勝。『小劫者』，有人說指饑饉等小劫。這種解釋不對。饑饉等時期非常短暫，說凡夫的果報都說不完，更何況是菩薩（Bodhisattva）的果報。現在說的是日月歲數劫。
『經曰佛告優婆離若有以下』，這是第三部分，總結並勸勉眾生往生兜率天。往生兜率天的人雖然很多，但大致可以分為三類：一、依託殊勝的處所，爲了修習妙行，不厭棄生死的人，能夠往生兜率天。這與厭棄生死之苦的二乘人不同。二、愛敬無上菩提心的人，能夠往生兜率天，爲了聽聞彌勒菩薩所說的大法。這與樂於小果的人不同。三、想要成為彌勒菩薩弟子的人。往生兜率天的人修習五種因：一、持五戒（Pañca-śīlāni），二、持八戒（Aṣṭāṅga-śīlāni），三、持具足戒（Upasampadā），包括出家五眾戒，總稱為具戒，因為沙彌戒（Śrāmaṇera-śīlāni）也接近大戒。四、身心精進，不求斷結。五、修十善（Daśa-kuśala）。像這樣修習五種因時，要真實地一一思惟，彼天上妙的快樂，迴向發願，才能往生。
『經曰爾』
【English Translation】 English version: 'This name Tushita (Tuṣita) and below', this is the second part, summarizing the causes for rebirth in Tushita Heaven, and praising the excellence of Tushita Heaven. This part is divided into two points: first, summarizing the causes, and then praising the excellence. This is the first point. 'The retribution of the ten virtues', cultivating the ten virtuous deeds can obtain five kinds of retributions: 1. Vipāka-phala (異熟果), 2. Nisyanda-phala (等流果), 3. Adhipati-phala (增上果), 4. Purusakara-phala (士用果), 5. Visamyoga-phala (離系果). If explained in detail, non-outflow deeds can obtain four kinds of retributions, except for Vipāka-phala; outflow deeds can also obtain four kinds of retributions, except for Visamyoga-phala. In general, five kinds of retributions can be obtained. Therefore, it is said 'obtaining five fruits', referring to the inner body to be mentioned later, which is called Vipāka-phala, maturing five hundred billion heavens at one time, obtaining the position of non-retrogression, which is called Visamyoga-phala. Mutual longevity, etc., are called Nisyanda-phala. There are two kinds of external fruits here: 1. Adhipati-phala, 2. Purusakara-phala. As stated in the Yogācārabhūmi-śāstra (瑜伽師地論), volume 59. Question: This external fruit only has Adhipati-phala, why is it called retribution here? Answer: The excellent retribution repays the good cause, so it is called 'retribution'; fulfilling what is sought is called 'response'. It can also be said that it is the response of Maitreya Bodhisattva's (彌勒菩薩) expedient means, so it is called 'response'. 'Excellent and wonderful', in contrast to the previous excellent cause, highlighting the excellence of its retribution.
'The sutra says, 'If I dwell in the world and below'', this is the second part, praising the excellence of Tushita Heaven. 'Small kalpa', some say it refers to the small kalpa of famine, etc. This explanation is not correct. The period of famine, etc., is very short, and it is impossible to finish talking about the retribution of ordinary people, let alone the retribution of Bodhisattvas (菩薩). Now it is talking about the kalpa of the number of days, months, and years.
'The sutra says, 'The Buddha told Upali, if there are and below'', this is the third part, summarizing and exhorting sentient beings to be reborn in Tushita Heaven. Although there are many people who are reborn in Tushita Heaven, they can be roughly divided into three categories: 1. Those who rely on the excellent place, in order to cultivate wonderful practices, and do not dislike birth and death, can be reborn in Tushita Heaven. This is different from the two vehicles who dislike the suffering of birth and death. 2. Those who love and respect the supreme Bodhi mind can be reborn in Tushita Heaven, in order to hear the great Dharma spoken by Maitreya Bodhisattva. This is different from those who are happy with small fruits. 3. Those who want to become disciples of Maitreya Bodhisattva. Those who are reborn in Tushita Heaven cultivate five causes: 1. Upholding the five precepts (Pañca-śīlāni), 2. Upholding the eight precepts (Aṣṭāṅga-śīlāni), 3. Upholding the complete precepts (Upasampadā), including the five precepts of the monastic community, collectively called complete precepts, because the Śrāmaṇera-śīlāni (沙彌戒) is also close to the great precepts. 4. Being diligent in body and mind, without seeking to cut off defilements. 5. Cultivating the ten virtues (Daśa-kuśala). When cultivating the five causes in this way, one must truly contemplate each one, dedicate the wonderful happiness of that heaven, and make vows in order to be reborn.
'The sutra says, 'Then'
時優婆離即從坐起以下。第二辨內果莊勝。此中三。初發請。次廣答。后結勸生彼。是初請。請意有二。一問此沒。二問生彼。
經曰佛告優婆離以下。第二廣答。答中四。一答此沒。二答生彼。三住天壽量。四答已總結。初中初有七。一命終年月。二命終處所。三命終形相。四終後生相。五舍利形。六圓光神異。七天人供養。是初也。十二年者。表聞授記修十二住得度十二因緣也。二月者。春陽月植種時故。表聞法已發菩提心求佛果四德也。十五日者表除無明闇也。
經曰于波羅捺國以下。第二終處。波羅捺者。此云江繞城。劫波利者。此云捉髑髏鬼。婆波利者。此云大護。是則本國本村本名。名生處也。謂釋迦生迦維。而俱尸那城中滅者。為表此染盡故。彌勒還大處身滅者。為表此染未盡故還生也。彌勒生處教不同。謂華嚴經入法界品云。彌勒菩薩告善財童子言。我閻浮提南界摩離國內拘提聚落波羅門家中生。欲滅彼慢心故。化度父母及親屬故。於此命終生兜率。賢愚經第六云。波羅捺王名波羅摩達。有補相。生一男子。則具三十二相眾好故。補相增悅。占相師。相師云有大德相矣。國王聞已憂必奪我位。欲殺其子。然補相密遣婆波梨所令長養。今此經與彼二經不同。云何通耶。答賢愚上生語異意同
【現代漢語翻譯】 現代漢語譯本 時優婆離即從坐起以下。第二辨內果莊勝。此中三。初發請。次廣答。后結勸生彼。是初請。請意有二。一問此沒。二問生彼。
經曰佛告優婆離以下。第二廣答。答中四。一答此沒。二答生彼。三住天壽量。四答已總結。初中初有七。一命終年月。二命終處所。三命終形相。四終後生相。五舍利形。六圓光神異。七天人供養。是初也。十二年者。表聞授記修十二住得度十二因緣也。二月者。春陽月植種時故。表聞法已發菩提心求佛果四德也。十五日者表除無明闇也。
經曰于波羅捺國以下。第二終處。波羅捺（Varanasi）：此云江繞城。劫波利（Kappali）：此云捉髑髏鬼。婆波利（Bavri）：此云大護。是則本國本村本名。名生處也。謂釋迦生迦維（Kapilavastu）。而俱尸那城（Kushinagar）中滅者。為表此染盡故。彌勒（Maitreya）還大處身滅者。為表此染未盡故還生也。彌勒（Maitreya）生處教不同。謂華嚴經入法界品云。彌勒菩薩告善財童子言。我閻浮提（Jambudvipa）南界摩離國內拘提聚落波羅門家中生。欲滅彼慢心故。化度父母及親屬故。於此命終生兜率（Tushita）。賢愚經第六云。波羅捺王名波羅摩達。有補相。生一男子。則具三十二相眾好故。補相增悅。占相師。相師云有大德相矣。國王聞已憂必奪我位。欲殺其子。然補相密遣婆波梨所令長養。今此經與彼二經不同。云何通耶。答賢愚上生語異意同
【English Translation】 English version Then Upali rose from his seat. The second part distinguishes the adornment and excellence of the inner fruition. This section has three parts: first, the request; second, the detailed answer; and third, the conclusion encouraging rebirth there. This is the initial request, with two intentions: first, to ask about his passing; second, to ask about rebirth there.
The sutra says, 'The Buddha told Upali...' This is the second part, the detailed answer, which has four sections: first, the answer about his passing; second, the answer about rebirth there; third, the duration of stay in the heavens; and fourth, the concluding summary. The first section initially has seven parts: first, the year and month of death; second, the place of death; third, the appearance at death; fourth, the signs of rebirth after death; fifth, the form of the relics; sixth, the miraculous nature of the halo; and seventh, the offerings from gods and humans. This is the first part. 'Twelve years' signifies hearing the prediction, cultivating the twelve abodes, and attaining liberation from the twelve links of dependent origination. 'Second month' signifies the spring month, the time for planting seeds, thus representing hearing the Dharma, generating Bodhicitta, and seeking the four virtues of Buddhahood. 'Fifteenth day' signifies eliminating the darkness of ignorance.
The sutra says, 'In the country of Varanasi (江繞城, City Surrounded by the River)...' This is the second part, the place of death. Varanasi (江繞城, City Surrounded by the River) means 'city surrounded by the river.' Kappali (劫波利, Skull-Grasping Ghost) means 'skull-grasping ghost.' Bavri (婆波利, Great Protector) means 'great protector.' Thus, it refers to his native country, native village, and original name, the place of his birth. It is said that Shakyamuni (釋迦) was born in Kapilavastu (迦維) and passed away in Kushinagar (俱尸那城), signifying the exhaustion of defilements. Maitreya (彌勒) returned to a great place and passed away, signifying that defilements were not exhausted, hence rebirth. The teachings about Maitreya's (彌勒) birthplace differ. The Avatamsaka Sutra, Entering the Dharma Realm chapter, says, 'Bodhisattva Maitreya told Sudhana, I was born in a Brahmin family in the Koti village in the Malaya country in the southern border of Jambudvipa (閻浮提), intending to eliminate arrogance and to convert my parents and relatives. I will die here and be reborn in Tushita (兜率).' The sixth chapter of the Sutra of the Wise and the Foolish says, 'The king of Varanasi was named Paramadatta. He had auspicious marks. A son was born with thirty-two excellent marks, so the auspicious marks increased his joy. The fortune-teller said he had great virtuous marks. The king, hearing this, worried that he would usurp his throne and wanted to kill his son. But the fortune-teller secretly sent Bavri to raise him.' How can this sutra be reconciled with those two sutras, which are different? The answer is that the Sutra of the Wise and the Foolish and the Sutra on Rebirth have different words but the same meaning.
。何以故。賢愚經寄父辨生。而不指生處。今上生經直指生處。彼國俗婦懷妊已還本家故。本則劫波利村也。華嚴經約異故。不可定判。是謂大聖隨機見不同生也。一云。華嚴經指養處也。基師云。賢愚經表生處。上生經指養處也。
經曰結跏趺坐以下。第三命終形相。結者交也。跏者重也。釋迦盡緣故右脅枕手入涅槃。彌勒染未盡故。二聖不同也。
經曰身紫金色以下。第四終後生相。身紫金色者。表當生最第一故則艷𧰟。言如百千日者。表常相之眾生癡破也。
經曰其身舍利以下。第五舍利形。釋迦破碎分舍利。彌勒全身舍利。不動不搖者。表佛法身本無生滅事也。
經曰身圓光中以下。第六圓光神異。三昧者訛也。今云三摩地。此云等持。謂此文意。定慧字與義二俱炳然。炳然者煥爛異名。首楞嚴者。此云健行。唯佛及第十地菩薩所得。涅槃經云有五名。一首楞嚴。二般若波羅蜜。三金剛。四師子孔。五佛性。謂意等持隨所化。雖通諸位。而今彌勒表等覺位故。言首楞嚴。
經曰時諸人天以下。第七天人供養。妙塔者。昔云兜婆此。云塔。訛語。今窣堵婆。此云積聚也。
經曰時兜率陀天以下。第二答生彼。七寶臺者。七財飾。故則法堂也。師子座者。彼臺法王得無畏故
【現代漢語翻譯】 現代漢語譯本：什麼緣故呢？《賢愚經》記載了寄父辨別出生，但沒有明確指出出生的地點。而現在的《上生經》直接指明了出生的地點。因為那個國家的習俗，婦女懷孕後會回到孃家。所以，那個地方就是劫波利村。《華嚴經》是從不同的角度來說，所以不能確定判斷。這就是偉大的聖人根據不同情況，所見不同而產生的說法。另一種說法是，《華嚴經》指的是養育的地方。基師說，《賢愚經》表明的是出生的地方，《上生經》指的是養育的地方。
經文說『結跏趺坐』以下，是第三部分，講述命終時的形相。『結』是交疊的意思，『跏』是重疊的意思。釋迦牟尼佛是因為因緣已盡，所以右脅枕手進入涅槃。彌勒菩薩是因為染污未盡，所以和釋迦牟尼佛不同。
經文說『身紫金色』以下，是第四部分，講述終結后的生相。身體呈現紫金色，表示將要出生在最殊勝的地方，所以光彩奪目。說『如百千日』，表示常相能夠破除眾生的愚癡。
經文說『其身舍利』以下，是第五部分，講述舍利的形狀。釋迦牟尼佛的舍利破碎分散，彌勒菩薩的舍利是全身舍利。『不動不搖』，表示佛的法身本來就沒有生滅。
經文說『身圓光中』以下，是第六部分，講述圓光的神異。『三昧』是訛傳，現在說『三摩地』，這裡的意思是『等持』。這段文字的意思是，定和慧的字面和意義都非常明顯。『炳然』是『煥爛』的另一種說法。『首楞嚴』，這裡的意思是『健行』，只有佛和第十地菩薩才能得到。《涅槃經》說有五個名稱，一是首楞嚴，二是般若波羅蜜，三是金剛，四是師子孔，五是佛性。意思是等持隨著所教化而變化，雖然各個階位都有，但現在彌勒菩薩表示的是等覺位，所以說是首楞嚴。
經文說『時諸人天』以下，是第七部分，講述天人的供養。『妙塔』，以前說『兜婆』，這裡說是『塔』，是訛語。現在說『窣堵婆』，這裡的意思是『積聚』。
經文說『時兜率陀天』以下，是第二部分，回答往生到那裡。『七寶臺』，是用七種寶物裝飾，所以是法堂。『師子座』，是因為在那法臺上，法王能夠得到無畏。
【English Translation】 English version: Why is that? The Xian Yu Jing (Sutra of the Wise and the Foolish) records the foster father identifying the birth, but does not specifically point out the place of birth. But the current Shang Sheng Jing (Sutra of Maitreya's Upper Birth) directly points out the place of birth. Because of the custom of that country, pregnant women return to their parents' home. Therefore, that place is the village of Kappali. The Hua Yan Jing (Avatamsaka Sutra) speaks from a different perspective, so it cannot be definitively judged. This is what the great sage saw differently according to different situations. Another saying is that the Hua Yan Jing refers to the place of upbringing. Master Ji said that the Xian Yu Jing indicates the place of birth, and the Shang Sheng Jing refers to the place of upbringing.
The sutra says 'sitting in the lotus position' below, which is the third part, describing the appearance at the time of death. 'Jie' (結) means crossing, and 'jia' (跏) means overlapping. Shakyamuni Buddha entered Nirvana because the causes and conditions were exhausted, so he rested his head on his right side with his hand as a pillow. Maitreya Bodhisattva is different from Shakyamuni Buddha because the defilements are not exhausted.
The sutra says 'body of purple gold color' below, which is the fourth part, describing the appearance after death. The body appears purple gold, indicating that it will be born in the most supreme place, so it is dazzling. Saying 'like hundreds of thousands of suns' indicates that the constant appearance can break the ignorance of sentient beings.
The sutra says 'his body's relics' below, which is the fifth part, describing the shape of the relics. Shakyamuni Buddha's relics are broken and scattered, and Maitreya Bodhisattva's relics are the whole body relics. 'Unmoving and unshakable' indicates that the Dharma body of the Buddha originally has no birth or death.
The sutra says 'in the round light of the body' below, which is the sixth part, describing the divine power of the round light. 'Sanmei' (三昧) is a corruption, now called 'Sanmodi' (三摩地), which means 'equal holding' here. The meaning of this passage is that the words and meanings of Samadhi (定) and Prajna (慧) are both very clear. 'Bingran' (炳然) is another way of saying 'huanlan' (煥爛). 'Shoulengyan' (首楞嚴) here means 'vigorous walking', which only the Buddha and the tenth-ground Bodhisattvas can attain. The Nirvana Sutra says that there are five names, one is Shoulengyan, two is Prajna Paramita, three is Vajra, four is Lion's Roar, and five is Buddha-nature. It means that equal holding changes with what is being taught, although all stages have it, but now Maitreya Bodhisattva represents the stage of Equal Enlightenment, so it is called Shoulengyan.
The sutra says 'at that time, all the humans and devas' below, which is the seventh part, describing the offerings of the devas and humans. 'Miao Ta' (妙塔), formerly called 'Doupo' (兜婆), here called 'Ta' (塔), is a corruption. Now called 'Sudupo' (窣堵婆), which means 'accumulation' here.
The sutra says 'at that time, the Tushita Heaven' below, which is the second part, answering where to be born. 'Seven-jeweled platform' is decorated with seven kinds of treasures, so it is a Dharma hall. 'Lion throne' is because on that Dharma platform, the Dharma King can obtain fearlessness.
。忽然化生者。四生中最勝故。謂余諸天于父膝上忽而化生。然彌勒師子座生者凡聖異也。以菩薩離欲故。于蓮華上結跏以下。意表彼師子座上更有蓮華。是則一切佛座皆凈土。出生死淤泥也。結跏趺坐者。以左押右。降伏而坐。以右押左。吉祥而坐。說法者則以吉祥坐也。金色者。菩薩身如寶可重也。無量光三昧經云。彌勒白銀色者。其體閻浮檀金色。而外照光。是銀色也。是故一切智光仙人經云。彌勒金色。而白銀光校飾如白銀山也。釋迦毗楞迦摩尼者。此云能現種種如意珠也。甄叔迦者。狀似赤琉璃寶珠。一云凈白色。一云樹名。其華赤色似此寶故因為號也。以無量佛及菩薩者。心首表一切佛菩薩為伴侶也。十八變者。一振動。謂依定能振無量世界。二熾然。謂其身上發火其身下注冷水。舉身洞燃出種種焰故。三流佈。謂光明遍滿無數世界故。四示現。謂隨其所樂示諸相故。五轉變。謂所有自相可變色物皆轉變故。六往來。謂隨所樂往來無礙故。七卷。謂能卷一切雪山王等如極微故。八舒。謂能舒一極微令如雪山王故。九眾像。謂一切色像為入自內身大眾令出故。十同類。謂隨其類不同彼故。十一隱。謂于大眾前百千變隱自身故。十二顯。謂大眾前還出故。十三所作自在。謂一切有情往來等所作事中皆自在故。
【現代漢語翻譯】 現代漢語譯本 忽然化生者（指突然出現並誕生的生命）。在四種出生方式（胎生、卵生、濕生、化生）中，化生最為殊勝。這是指其他天人在父親的膝上突然化生。然而，彌勒菩薩在師子座（獅子座）上的化生，與凡夫和聖人不同。因為菩薩已經脫離了慾望。在蓮花上結跏趺坐（一種坐姿，雙腿交叉盤坐）等，意味著那師子座上還有蓮花。這表明一切佛的座位都是凈土，從生死淤泥中產生。結跏趺坐，用左腿壓住右腿，表示降伏而坐；用右腿壓住左腿，表示吉祥而坐。說法時通常採用吉祥坐。金色，菩薩的身體像珍寶一樣尊貴。《無量光三昧經》說，彌勒菩薩的身體是白銀色，但其本體是閻浮檀金色（一種金色），向外照耀光芒，所以顯現為銀色。因此，《一切智光仙人經》說，彌勒菩薩是金色，而白銀色的光芒裝飾得像白銀山一樣。釋迦毗楞迦摩尼（Śākyavaiḍūryamaṇi），這裡的意思是能顯現種種如意的寶珠。甄叔迦（Kiṃśuka），形狀像紅色的琉璃寶珠。一說為凈白色，一說是樹名，其花是紅色的，像這種寶珠，因此得名。以無量佛及菩薩，以心為首，表示一切佛菩薩為伴侶。十八變，一是振動，指依靠禪定能震動無量世界。二是熾然，指身上發火，身下注冷水，全身洞燃，發出種種火焰。三是流佈，指光明遍滿無數世界。四是示現，指隨其所樂，示現各種形象。五是轉變，指所有自相可以改變顏色的事物都轉變。六是往來，指隨其所樂，往來無礙。七是卷，指能將一切雪山王等捲起來，像極微小一樣。八是舒，指能將一個極微小舒展開來，像雪山王一樣。九是眾像，指一切色像進入自身，大眾從中出來。十是同類，指隨其類別不同而變化。十一是隱，指在大眾面前，百千變化，隱藏自身。十二是顯，指在大眾面前，再次顯現。十三是所作自在，指一切有情在往來等所作的事情中都自在。
【English Translation】 English version Those who are suddenly born (referring to beings that appear and are born suddenly). Among the four types of birth (womb-born, egg-born, moisture-born, and transformation-born), transformation-born is the most superior. This refers to other devas (gods) who are suddenly born on their father's lap. However, Maitreya's birth on the Lion Throne is different from that of ordinary beings and sages because the Bodhisattva has detached from desires. The lotus position (Padmasana) on the lion throne signifies that there are lotus flowers on that lion throne. This indicates that all Buddha's seats are pure lands, arising from the mud of birth and death. The lotus position, with the left leg pressing the right leg, signifies subduing and sitting; with the right leg pressing the left leg, it signifies auspiciousness and sitting. When teaching the Dharma, the auspicious posture is usually adopted. Golden color, the Bodhisattva's body is as precious as a treasure. The Immeasurable Light Samadhi Sutra says that Maitreya Bodhisattva's body is silver, but its essence is Jāmbūnada gold (a type of gold), shining outward, so it appears silver. Therefore, the Omniscient Light Immortal Sutra says that Maitreya is golden, and the silver light adorns him like a silver mountain. Śākyavaiḍūryamaṇi (Śākyavaiḍūryamaṇi), here it means a jewel that can manifest various wishes. Kiṃśuka (Kiṃśuka), its shape is like a red lapis lazuli jewel. One says it is pure white, one says it is the name of a tree, its flower is red, like this jewel, hence the name. With immeasurable Buddhas and Bodhisattvas, taking the mind as the head, it indicates that all Buddhas and Bodhisattvas are companions. The eighteen transformations are: first, vibration, referring to the ability to shake immeasurable worlds through samadhi (meditative absorption). Second, blazing, referring to fire emanating from the body, cold water pouring from below the body, the whole body blazing, emitting various flames. Third, diffusion, referring to light pervading countless worlds. Fourth, manifestation, referring to manifesting various forms according to one's liking. Fifth, transformation, referring to the transformation of all things whose self-nature can change color. Sixth, coming and going, referring to coming and going without obstruction according to one's liking. Seventh, rolling up, referring to the ability to roll up all the Snow Mountain Kings, etc., as small as extremely small particles. Eighth, stretching out, referring to the ability to stretch out an extremely small particle to be like the Snow Mountain King. Ninth, multitude of images, referring to all colored images entering oneself, and the multitude emerging from within. Tenth, same kind, referring to changing according to the differences in their categories. Eleventh, concealment, referring to hiding oneself in front of the multitude with hundreds of thousands of transformations. Twelfth, manifestation, referring to appearing again in front of the multitude. Thirteenth, freedom in actions, referring to all sentient beings being free in their actions such as coming and going.
十四制伏神通。謂一生菩薩所有神通。除佛所餘得神通。能制伏故。十五施辨。謂于諸有情能與辨才故。十六施念。謂諸有情於法失念能與億念。十七施樂。謂說法聽者得身心輕安樂故。十八放光。謂身放光無數界有情息眾苦故。或有經云住天窗中。或有經云住菩薩額。雖有二本。后為正。順經文故。謂辯菩薩天冠次即說故。艷云者蔭覆之義。隨八萬四千根病致八萬四千教故。放八萬四千光也。云屬上云也。六時常說者。表彌勒演說法為天子也。不退者。一云八地已上不退行。一云十信已上不退。恐俱非也。以三乘凡聖皆聞此已得利故。
經曰閻浮提歲以下。第三住天壽量。閻浮提者訛。今云瞻部。從此樹名。此間四百歲。當彼天一日一夜。數三十日為一月。十二月為一歲。彼天壽四千歲。慈氏窮天壽而下生。不中夭故。此經云當閻浮提歲數五十六億七千萬歲。若瑜伽論第四立世經第七卷毗婆娑等云。此四百年為彼一日。以此乘則彼天四千年。當此五千七百六十億歲。何故與此經相違者。基師云。以理推尋。人間四百歲為彼一日一夜。乘則彼天四千年。當人間五十七億六萬歲。然而西方億有二種。一十萬為億。二百萬為億門。計則相當。然于經億字上應加七字。其前六字置萬上。以理定應爾。恐梵本誦有差。又
【現代漢語翻譯】 現代漢語譯本 十四、制伏神通：指一生補處菩薩所擁有的神通，除了佛之外，其餘所有得到神通者皆能被其制伏。 十五、施辨：指對於一切有情眾生，能夠給予辯才。 十六、施念：指諸有情眾生對於佛法失去正念時，能夠給予憶念。 十七、施樂：指說法者和聽法者都能得到身心輕安的快樂。 十八、放光：指菩薩身體放出光明，使無數世界中的有情眾生止息各種痛苦。或者有的經典說住在天窗中，或者有的經典說住在菩薩額頭。雖然有兩種版本，但後者是正確的，因為順應經文的緣故。因為在辯說菩薩天冠之後緊接著就說了這個。『艷云』是指蔭覆的意思。隨著八萬四千種根源性的病癥，施予八萬四千種教法，所以放出八萬四千種光明。『云』是指上面的云。『六時常說』，表明 Maitreya（彌勒）演說佛法是為天子。『不退』，一種說法是八地以上的菩薩不退轉，一種說法是十信以上的菩薩不退轉。恐怕這兩種說法都不對。因為三乘的凡夫和聖人聽聞此法后都能得到利益。 經中說『Jambudvipa（閻浮提）歲以下』，第三是住在天上的壽命。Jambudvipa（閻浮提）是訛傳，現在叫做 Jambudvipa（瞻部），從此樹得名。此處的四百年，相當於彼天的一日一夜。三十日為一月，十二月為一歲。彼天的壽命是四千年。Maitreya（慈氏）窮盡天壽才下生，不會中途夭折。此經說，相當於 Jambudvipa（閻浮提）的五十六億七千萬歲。如果按照《瑜伽師地論》第四卷、《立世經》第七卷、《毗婆沙論》等所說，此處的四百年相當於彼天的一日。以此來計算，彼天的四千年相當於此處的五千七百六十億歲。為什麼與此經相違背呢？窺基法師說，按照道理推算，人間的四百年是彼天的一日一夜，以此來計算，彼天的四千年相當於人間五十七億六萬歲。然而西方『億』有兩種說法，一種是十萬為億，一種是百萬為億。計算起來就相當了。然而在經文的『億』字上應該加上七個字，將前面的六個字放在『萬』字之上。按照道理來確定應該是這樣。恐怕是梵文原本誦讀有差異。又
【English Translation】 English version Fourteen, Subduing Superpowers: Refers to the superpowers possessed by a Bodhisattva destined to be a Buddha in their next life, capable of subduing all others who have attained superpowers, except for the Buddha. Fifteen, Giving Eloquence: Refers to the ability to bestow eloquence upon all sentient beings. Sixteen, Giving Mindfulness: Refers to the ability to restore mindfulness to sentient beings who have lost it regarding the Dharma. Seventeen, Giving Joy: Refers to the joy of lightness and peace of mind experienced by both the speaker and the listeners of the Dharma. Eighteen, Emitting Light: Refers to the light emitted from the Bodhisattva's body, ceasing the various sufferings of countless sentient beings in numerous worlds. Some sutras say it dwells in the heavenly window, while others say it dwells in the Bodhisattva's forehead. Although there are two versions, the latter is correct because it aligns with the sutra text. This is because it is mentioned immediately after discussing the Bodhisattva's heavenly crown. 'Radiant clouds' refer to the meaning of covering and sheltering. According to the eighty-four thousand root causes of illness, eighty-four thousand teachings are given, hence the emission of eighty-four thousand lights. 'Clouds' refer to the clouds above. 'Constantly speaking at six times' indicates that Maitreya (彌勒) preaches the Dharma for the sake of the heavenly beings. 'Non-retreating,' one explanation is that Bodhisattvas above the eighth ground do not retreat, while another explanation is that Bodhisattvas above the ten faiths do not retreat. Both explanations are likely incorrect because both ordinary beings and sages of the Three Vehicles benefit from hearing this Dharma. The sutra says 'Below Jambudvipa (閻浮提) years,' the third is the lifespan of those dwelling in the heavens. Jambudvipa (閻浮提) is a corruption; it is now called Jambudvipa (瞻部), named after this tree. Four hundred years here are equivalent to one day and night in that heaven. Thirty days make a month, and twelve months make a year. The lifespan of that heaven is four thousand years. Maitreya (慈氏) exhausts his heavenly lifespan before descending, so he will not die prematurely. This sutra says it is equivalent to 5.67 billion years in Jambudvipa (閻浮提). According to the fourth volume of the Yogacarabhumi-sastra (瑜伽師地論), the seventh volume of the Lokasthiti-sutra (立世經), the Vibhasa (毗婆沙論), etc., four hundred years here are equivalent to one day there. Calculating this way, four thousand years in that heaven are equivalent to 57.6 billion years here. Why does this contradict the sutra? Master Kuiji (窺基) says that according to logical deduction, four hundred years in the human realm are one day and night in that heaven. Calculating this way, four thousand years in that heaven are equivalent to 5.76 billion years in the human realm. However, there are two kinds of 'billion' in the West: one is one hundred thousand, and the other is one million. The calculations are then comparable. However, seven characters should be added to the 'billion' character in the sutra, placing the first six characters above the 'ten thousand' character. It should be determined in this way according to reason. It is likely that there is a difference in the recitation of the Sanskrit original. Also
譯家自算處謬。不爾小一億五萬歲故。然此歲數四文不同。謂賢劫經云彌勒五億七十六萬歲當下作佛。解云。言五億者。即五十億。以千萬為億門成五十億故。以萬萬為億門成五億故。言七十萬者即七億。以十萬為億門故。六萬數同故。更不須釋也。雙卷泥洹經云一億四千歲。今不相當此經也。一切智光仙人慈心經云。五十億萬歲當於龍華樹下得成佛道。義如前已說。菩薩處胎經及賢愚經云。五十六億七千萬歲。除其六字應云七。其七字應云六。其千萬者以百萬為一億門故。算六千萬者六十億也。義則不違。如是推究無謬失。菩薩在天壽量曾無中夭生在人間也。大成佛經云壽六萬億歲。天盡其年人間長者。時宜現故。不同釋迦天盡其年人間早滅。化功意故也。處胎經云。彌勒人間壽八萬四千歲。若依彼文。無可令彌勒下生及成佛益物義。如下生經云。天利盡畢。人機復熟。故乃下生(基師作如是說)。一云雜心論云。彌勒菩薩人間五十七億六百萬歲。然後下閻浮提成正覺。賢愚處胎仙人經如前所引。又定意經云。彌勒五億七十六萬歲作佛道故。若依千萬為億門。則為五十七億六百萬歲。當於雜心文。若依萬萬為億門。則五億七千六百萬歲。依定意經而言七十六萬歲。下算位誤也。謂七千為七十。六百六十故。其餘三經
【現代漢語翻譯】 現代漢語譯本 譯家自己計算的結果有謬誤。否則，會少一億五萬歲。然而，這個歲數在四種文獻中有所不同。比如，《賢劫經》中說彌勒（Maitreya，未來佛）會在五億七千六百萬歲時成佛。解釋說，提到『五億』，實際上是五十億，因為以千萬為『億』的單位，就成了五十億；如果以萬萬為『億』的單位，就成了五億。提到『七十萬』，實際上是七億，因為以十萬為『億』的單位。『六萬』的演算法相同，所以不需要再解釋了。《雙卷泥洹經》中說是一億四千萬歲，與這部經不相符。《一切智光仙人慈心經》中說，會在五十億萬歲時在龍華樹下得道成佛，意義如前面已經說過的。《菩薩處胎經》和《賢愚經》中說是五十六億七千萬歲，應該把『六』字改為『七』，把『七』字改為『六』。『千萬』是因為以百萬為『億』的單位，所以計算六千萬就是六十億，這樣意義上就沒有衝突。這樣推究就不會有錯誤。菩薩在天上的壽命從來沒有中途夭折而生在人間的。 《大成佛經》中說壽命是六萬億歲，天上的壽命盡了，人間壽命長的人，是根據時機顯現的緣故，不同於釋迦（Sakyamuni，現世佛）在天上壽命盡了，人間卻早早滅度，這是教化的用意。《處胎經》中說，彌勒在人間壽命是八萬四千歲。如果按照那部經的說法，就無法讓彌勒下生和成佛利益眾生了。如下生經所說，天上的利益盡了，人間的機緣成熟了，所以才下生（基師是這樣說的）。 另一種說法是，《雜心論》中說，彌勒菩薩在人間五十七億零六百萬歲，然後下生閻浮提（Jambudvipa，我們所居住的娑婆世界）成就正覺。《賢愚經》、《處胎經》、《仙人經》如前面所引用。還有《定意經》中說，彌勒在五億七十六萬歲時成佛。如果按照千萬為『億』的單位，那就是五十七億零六百萬歲，與《雜心論》的說法相符。如果按照萬萬為『億』的單位，那就是五億七千六百萬歲。按照《定意經》的說法，七十六萬歲，是下面的算位有誤，應該是七千為七十，六百為六十的緣故。其餘三部經
【English Translation】 English version The calculators themselves are mistaken in their calculations. Otherwise, it would be short by one hundred million and five thousand years. However, this number of years differs in four texts. For example, the Kalpa Bhadraka Sutra says that Maitreya (the future Buddha) will become a Buddha at the age of 576 million years. The explanation is that when it says '500 million', it is actually 5 billion, because taking ten million as the unit of 'hundred million' makes it 5 billion; if taking ten thousand ten thousands as the unit of 'hundred million', it becomes 500 million. When it says '700,000', it is actually 700 million, because taking one hundred thousand as the unit of 'hundred million'. The calculation of '60,000' is the same, so there is no need to explain it further. The Nirvana Sutra in two scrolls says it is 140 million years, which does not match this sutra. The Sarvajñānaprabhāsa-cintāmaṇi-nāma-mahāyāna-sūtra says that he will attain Buddhahood under the Dragon Flower Tree at the age of 5 billion ten thousands, the meaning of which has been explained earlier. The Bodhisattva in the Womb Sutra and the Damamūka Nidāna Sutra say it is 5.67 billion years, the 'six' should be changed to 'seven', and the 'seven' should be changed to 'six'. 'Ten million' is because taking one million as the unit of 'hundred million', so calculating 60 million is 6 billion, so there is no conflict in meaning. Such investigation will not have errors. The lifespan of a Bodhisattva in the heavens has never been cut short and reborn in the human world. The Mahāratnakūṭa Sūtra says that the lifespan is 60,000 billion years, when the lifespan in the heavens is exhausted, the elders in the human world appear according to the timing, which is different from Sakyamuni (the present Buddha) whose lifespan in the heavens was exhausted, but he passed away early in the human world, this is the intention of teaching. Another saying is that the Abhidharmasamuccaya says that Bodhisattva Maitreya will be in the human world for 5.7 billion and 6 million years, and then descend to Jambudvipa (the Saha world where we live) to achieve perfect enlightenment. The Damamūka Nidāna Sutra, Bodhisattva in the Womb Sutra, and Immortal Sutra are as quoted earlier. Also, the Samādhi Sutra says that Maitreya will become a Buddha at the age of 576 million years. If taking ten million as the unit of 'hundred million', then it is 5.7 billion and 6 million years, which is consistent with the Abhidharmasamuccaya. If taking ten thousand ten thousands as the unit of 'hundred million', then it is 576 million years. According to the Samādhi Sutra, 760,000 years, the lower calculation is wrong, it should be 7,000 as 70, and 600 as 60. The remaining three sutras
皆云五十餘億等者。並依千萬億門。但譯家煩有增減而已也。雖有三解。未盡理故。且作二難。一二聖不齊難。若彌勒百歲時上生至八萬咸時下生者。即于中劫才過至半劫也。若釋迦人壽千二百歲時上生。稍減至十增至八萬。還減至百歲乃下生。則過一劫。是則位長於前。而皆彼天四千歲。人間五十餘億等云何相當。二聖教相違難。謂若釋迦逕多死生。彌勒于彼受小死生者。非俱受彼四千耶。又以三億敢會通者。佛本行經第三十八云。伊羅缽龍王白佛言。我何時脫此龍身得人身。爾時佛告。汝從今已去。過若干年若干億后。當有佛出名曰彌勒。又五分律第十五云。同佛告此龍王言。當來過百億萬歲。有彌勒佛出生。汝爾時得脫龍身。既爾餘三億外更有何億會此教也。是故今更作一說。謂彌勒所化機宜不定。謂或有聞彌勒遲下生生信心。有聞慈氏疾下生生信心。或有聞慈氏疾下生種善根。是故下生時年久近分別。不可凡情即定其實也。基師云。賢劫經云。人壽千二百歲。釋迦始生睹史。人壽一百歲下生作佛。睹史天壽四千歲。人間當五十六億七千萬歲。人壽百歲慈氏生天。人壽八萬四千歲下產生佛。當人間五十六億七千萬歲。以此文推。劫減時長。劫增時短。故不可難言釋迦逕增減劫。何故彌勒唯增半劫。其歲數等彼天
【現代漢語翻譯】 現代漢語譯本 關於『都說五十多億年』等等的說法，都是依據千萬億這個數量級來計算的。只不過是翻譯的人覺得麻煩，所以有所增減罷了。雖然有三種解釋，但都沒有完全說清道理，所以我提出兩個疑問： 第一，兩位聖人的時間不一致難以解釋。如果彌勒（Maitreya）（未來佛）在人間一百歲時上升到兜率天（Tushita Heaven），到人間壽命八萬歲時下生，那麼就相當於只過了中劫的一半時間。如果釋迦（Shakya）（現世佛）在人間壽命一千二百歲時上升，稍稍減少到十歲，增加到八萬歲，再減少到一百歲才下生，那麼就過了一個劫。這樣看來，釋迦的時間比彌勒長，但都說他們在兜率天的四千年，相當於人間五十多億年，這怎麼能對應得上呢？ 第二，聖人的教誨相互矛盾難以解釋。如果說釋迦經歷了多次生死，而彌勒在那裡只經歷了較少的生死，難道他們不是都應該在兜率天經歷四千年嗎？又有人用三億年來試圖解釋，但《佛本行經》第三十八卷說，伊羅缽龍王（Elapatra Dragon King）問佛說：『我什麼時候才能脫離龍身，得到人身呢？』當時佛告訴他：『你從現在開始，經過若干年若干億年後，當有佛出世，名叫彌勒。』另外，《五分律》第十五卷說，佛也告訴這位龍王說：『未來經過百億萬年後，有彌勒佛出生，你那時才能脫離龍身。』既然這樣，除了這三億年外，還有什麼億年可以用來解釋這些教義呢？ 因此，我現在再提出一種說法，就是彌勒所教化的人的根器和因緣是不確定的。有的人聽聞彌勒遲遲才下生，因而生起信心；有的人聽聞慈氏（Maitreya的別稱）很快下生，因而生起信心；有的人聽聞慈氏很快下生，因而種下善根。所以，彌勒下生時的時間長短是有分別的，不能用凡夫的情感來確定它的真實情況。 基師（Kui Ji）說，《賢劫經》（Bhadrakalpika-sutra）中說，人間壽命一千二百歲時，釋迦開始在兜率天生活；人間壽命一百歲時，下生作佛。兜率天的壽命是四千年，相當於人間五十六億七千萬年。人間壽命一百歲時，慈氏生到兜率天；人間壽命八萬四千歲時，下產生佛，也相當於人間五十六億七千萬年。根據這段經文推算，劫減少時，時間長；劫增加時，時間短。所以不能質疑說，釋迦經歷了增減劫，為什麼彌勒只經歷了半個劫。他們的歲數都和兜率天的時間相等。
【English Translation】 English version The statements such as 'all say fifty billion years and more' are based on the scale of ten trillion. It's just that the translators, finding it cumbersome, made some additions and subtractions. Although there are three explanations, none of them fully clarifies the reasoning, so I raise two questions: First, the inconsistency in the timing of the two sages is difficult to explain. If Maitreya (the future Buddha) ascends to Tushita Heaven when human life expectancy is one hundred years and descends when it is eighty thousand years, then it is equivalent to only half of an intermediate kalpa (aeon) having passed. If Shakya (the present Buddha) ascends when human life expectancy is one thousand two hundred years, gradually decreasing to ten years, increasing to eighty thousand, and then decreasing to one hundred before descending, then one kalpa has passed. In this case, Shakya's time is longer than Maitreya's, but it is said that their four thousand years in Tushita Heaven are equivalent to fifty billion years in the human realm. How can these be reconciled? Second, the contradiction in the teachings of the sages is difficult to explain. If Shakya experienced many births and deaths, while Maitreya experienced fewer there, shouldn't they both experience four thousand years in Tushita Heaven? Some try to explain using three hundred million years, but the thirty-eighth volume of the 'Buddha's Acts' says that the Elapatra Dragon King asked the Buddha: 'When will I be able to shed this dragon body and obtain a human body?' At that time, the Buddha told him: 'From now on, after a certain number of years and hundreds of millions of years, there will be a Buddha appearing named Maitreya.' Furthermore, the fifteenth volume of the 'Five-Part Vinaya' says that the Buddha also told this Dragon King: 'In the future, after one hundred million years, Maitreya Buddha will be born, and you will then be able to shed your dragon body.' Since this is the case, besides these three hundred million years, what other hundreds of millions of years can be used to explain these teachings? Therefore, I now propose another explanation, which is that the capacities and conditions of those whom Maitreya teaches are uncertain. Some, upon hearing that Maitreya will descend late, generate faith; others, upon hearing that Maitreya (another name for Maitreya) will descend quickly, generate faith; others, upon hearing that Maitreya will descend quickly, plant good roots. Therefore, the length of time for Maitreya's descent varies, and one cannot use ordinary emotions to determine its true situation. Kui Ji says, the 'Bhadrakalpika-sutra' says that when human life expectancy is one thousand two hundred years, Shakya begins to live in Tushita Heaven; when human life expectancy is one hundred years, he descends and becomes a Buddha. The lifespan in Tushita Heaven is four thousand years, equivalent to fifty-six billion seven hundred million years in the human realm. When human life expectancy is one hundred years, Maitreya is born in Tushita Heaven; when human life expectancy is eighty-four thousand years, he descends and becomes a Buddha, also equivalent to fifty-six billion seven hundred million years in the human realm. According to this sutra, when the kalpa decreases, the time is long; when the kalpa increases, the time is short. Therefore, one cannot question why Shakya experienced increasing and decreasing kalpas, while Maitreya only experienced half a kalpa. Their ages are all equal to the time in Tushita Heaven.
四千歲。何以故釋迦劫減千二百歲時上生。漸至百歲時下生。彌勒百歲時上生。增至八萬歲始下生故。故二菩薩在天時等也。今云。此亦隨宜作是說。謂時雖久遠。欲令眾生生渴仰故。菩薩生彼天。雖逕多死生。而約最後所受生。且說當人間五十六億七千萬歲也。所以得知瑜伽論第四云。四大王眾天滿足壽是等活大那落迦一日一夜。即以此三十日為月。十二月為一年。彼壽五百歲。如是三十三天壽是黑繩壽量。以時分壽量成眾合壽量。以知足壽量。成號叫壽量。乃至極燒熱壽半中劫。無間壽量一中劫。是故彌勒在知足天。逕半劫餘。釋迦在彼天。逕一劫餘故。故逕號叫壽量時。已逕彼天無數死生。況亦半劫等中間。何唯受一生四千壽量耶。
經曰佛告優婆離是名以下。第四總結。言因緣者。為利眾生因緣故。命終後上生天也。
經曰佛滅度后以下。第三勸生彼天。欲辨修行生兜率天。略作五門。一辨修因人。二辨所修因。三見聖不同。四彰生得益。五還解本文。
言第一修因人者。有三類。一菩薩。二二乘。三凡人。初菩薩者。一云。從初發心乃至法雲。此義不然。以八地已上永離分段。定不生兜率天故。故今解從勝解行地至遠行地。為供一生菩薩故。為聞法種善根故生彼天。次二乘者。發心求二
【現代漢語翻譯】 現代漢語譯本：四千歲。什麼緣故呢？釋迦牟尼佛在劫減時期，壽命從八萬四千歲減至一萬二千歲時上升到兜率天，逐漸減至一百歲時下生人間。彌勒菩薩在劫增時期，壽命從十歲增至一百歲時上升到兜率天，逐漸增至八萬歲時才下生人間。所以兩位菩薩在天上停留的時間是相等的。現在說，這只是隨順情況而作的方便說法。雖然時間很久遠，是爲了讓眾生生起渴仰之心。菩薩生到兜率天，雖然經歷多次生死，但只是就最後一次所受的生而言，才說當人間五十六億七千萬歲。之所以知道這一點，是因為《瑜伽師地論》第四卷說，四大王眾天（Catummaharajika-deva，佛教欲界六天中的第一重天）滿足的壽命，相當於等活大地獄（Sañjīva-naraka，八熱地獄中最下層）的一日一夜。用這個三十日為一月，十二月為一年，他們的壽命是五百歲。同樣，三十三天（Trāyastriṃśa，佛教欲界六天中的第二重天）的壽命相當於黑繩地獄（Kālasūtra-naraka，八熱地獄第二層）的壽量。用時分壽量成就眾合壽量，用知足天（Tuṣita，欲界六天中的第四重天，彌勒菩薩現在居住的地方）的壽量成就號叫地獄（Raurava-naraka，八熱地獄第四層）的壽量，乃至極熱地獄（Tapana-naraka，八熱地獄第六層）的壽命是半個中劫，無間地獄（Avīci-naraka，八熱地獄最下層）的壽量是一個中劫。因此，彌勒菩薩在知足天已經過了半劫多，釋迦牟尼佛在那天已經過了一劫多。所以，經過號叫地獄的壽量時，已經經過了那個天無數次的生死，何況是半劫等中間的時間，怎麼會只受一生四千歲的壽量呢？
經文說：『佛告訴優波離（Upāli，佛陀十大弟子之一，持戒第一）是名以下』，這是第四部分的總結。說『因緣』，是爲了利益眾生的因緣，命終后才上升到兜率天。
經文說：『佛滅度后以下』，這是第三部分，勸人生到那個天。想要辨明修行生到兜率天的方法，略作五門：一、辨明修因的人；二、辨明所修的因；三、見聖的不同；四、彰顯生得的利益；五、返回解釋本文。
說到第一修因的人，有三類：一、菩薩（Bodhisattva）；二、二乘（聲聞乘和緣覺乘）；三、凡人。首先說菩薩，有人說：『從初發心乃至法雲地（Dharma-megha-bhūmi，十地菩薩的最後一地）』。這個說法不對，因為八地菩薩以上已經永遠脫離了分段生死，一定不會生到兜率天。所以現在解釋為從勝解行地（Adhimukti-caryā-bhūmi，菩薩修行過程中的一個階段）到遠行地（Dūraṃgama-bhūmi，十地菩薩的第六地）。爲了供養一生補處菩薩（Ekajāti-pratibaddha-bodhisattva，指下一生將成佛的菩薩），爲了聽聞佛法種植善根，才生到那個天。其次是二乘，發心求二乘的...
【English Translation】 English version: Four thousand years. What is the reason? When Śākyamuni Buddha's (釋迦牟尼佛) lifespan decreased from eighty-four thousand to twelve thousand years during the kalpa of decrease, he ascended to Tuṣita Heaven (兜率天). Gradually, when it decreased to one hundred years, he descended to the human world. When Maitreya Bodhisattva's (彌勒菩薩) lifespan increased from ten to one hundred years during the kalpa of increase, he ascended to Tuṣita Heaven. Gradually, only when it increased to eighty thousand years did he descend to the human world. Therefore, the time spent by the two Bodhisattvas in heaven is equal. Now, it is said that this is just a convenient explanation according to the circumstances. Although the time is very long, it is to make sentient beings generate a desire and longing. Although the Bodhisattva experiences many deaths and births after being born in Tuṣita Heaven, it is only in terms of the last birth he receives that it is said to be equivalent to five billion, six hundred and seventy million years in the human world. The reason for knowing this is that the fourth volume of the Yogācārabhūmi-śāstra (瑜伽師地論) says that the lifespan of the Four Great King Heaven (四大王眾天, Catummaharajika-deva, the first heaven in the desire realm of Buddhism) is equivalent to one day and one night in the Sañjīva Hell (等活大地獄, the lowest of the eight hot hells). Using this as thirty days for a month and twelve months for a year, their lifespan is five hundred years. Similarly, the lifespan of the Thirty-three Heavens (三十三天, Trāyastriṃśa, the second heaven in the desire realm of Buddhism) is equivalent to the lifespan of the Kālasūtra Hell (黑繩地獄, the second layer of the eight hot hells). Using the time-based lifespan to achieve the aggregate lifespan, and using the lifespan of Tuṣita Heaven (知足天, the fourth heaven in the desire realm, where Maitreya Bodhisattva currently resides) to achieve the lifespan of the Raurava Hell (號叫地獄, the fourth layer of the eight hot hells), and even the lifespan of the Tapana Hell (極熱地獄, the sixth layer of the eight hot hells) is half a middle kalpa, and the lifespan of the Avīci Hell (無間地獄, the lowest of the eight hot hells) is one middle kalpa. Therefore, Maitreya Bodhisattva has spent more than half a kalpa in Tuṣita Heaven, and Śākyamuni Buddha has spent more than one kalpa in that heaven. Therefore, when the lifespan of the Raurava Hell has passed, countless deaths and births in that heaven have already passed, let alone the intermediate time of half a kalpa, etc. How could he only receive one lifetime of four thousand years?
The sutra says: 'The Buddha told Upāli (優波離, one of the ten great disciples of the Buddha, foremost in upholding the precepts) that this is the name below,' which is the conclusion of the fourth part. Saying 'cause and condition' (因緣) is for the cause and condition of benefiting sentient beings, and only after death does one ascend to Tuṣita Heaven.
The sutra says: 'After the Buddha's Parinirvana (佛滅度后) below,' this is the third part, encouraging birth in that heaven. If you want to discern the method of cultivating to be born in Tuṣita Heaven, briefly make five doors: First, discern the person who cultivates the cause; second, discern the cause that is cultivated; third, see the difference between the sages; fourth, manifest the benefits of being born; fifth, return to explain the text.
Speaking of the first person who cultivates the cause, there are three categories: first, Bodhisattvas (菩薩); second, Two Vehicles (二乘, Śrāvakayāna and Pratyekabuddhayāna); third, ordinary people. First, speaking of Bodhisattvas, some say: 'From the initial aspiration to the Dharma-megha-bhūmi (法雲地, the last of the ten bhūmis of a Bodhisattva)'. This statement is incorrect, because Bodhisattvas above the eighth bhūmi have already permanently separated from segmented death and birth, and will definitely not be born in Tuṣita Heaven. Therefore, the current explanation is from the Adhimukti-caryā-bhūmi (勝解行地, a stage in the Bodhisattva's practice) to the Dūraṃgama-bhūmi (遠行地, the sixth of the ten bhūmis of a Bodhisattva). In order to make offerings to the Ekajāti-pratibaddha-bodhisattva (一生補處菩薩, a Bodhisattva who will become a Buddha in the next life), and in order to hear the Dharma and plant good roots, one is born in that heaven. Next are the Two Vehicles, aspiring to seek the Two Vehicles...
乘道。而資糧未備。現身中聞兜率天極妙樂事。及聞彌勒號。仰喜故迴向心發願得往生。后凡夫者。有眾生雖受禁戒不能護持造眾惡業。聞彌勒名悔過發願。得往生也。
第二辨所修因者。諸經論因雖多。今且依此經辨彼無因。略有五種。一舍施因。謂聞是菩薩名。造立形像掃塔塗地香華幡等種種供養。發願欲生。則得往生。二防非因。謂一念須受八戒齋及修諸善業。一日乃至七日發願得往生。三離散因。謂當繫念行眾等持唸佛形像發願得往生。四簡擇非因。謂讀誦經典稱彌勒名發願得往生也。五凈重因。謂佛滅度后四部弟子聞彌勒名發願禮拜。此人命終彈指頃則往生也。若唯論有五門。一禮拜門。依名禮拜一生菩薩求生天。二讚歎門。謂至心稱歎一生菩薩智慧光求生天。三作愿門。謂發願愿生彼天故彼修菩薩所行所成也。四觀察門。謂觀彼天上功德莊嚴及彼菩薩功德莊嚴並天眾功德莊嚴。五迴向門。謂不捨眾生。所作功德迴向群生共生天上故。若以此五門資前五因。必生彼天。
第三見聖不同者。聖有三身。一真身。則法報。二應身。則八相成道。三化身。隨時忽有。此中真身常寂無往來相。故生天者非所見。唯見菩薩應化二身。
第四彰生得益者。且依此經得益有二。一滅罪益。二聞法益。初
【現代漢語翻譯】 現代漢語譯本：通過乘法之道，但資糧尚未準備充分，（有人）在現世中聽聞兜率天（Tushita Heaven，欲界天之一，彌勒菩薩所在之處）極其美妙快樂之事，以及聽聞彌勒（Maitreya，未來佛）的名號，因為仰慕歡喜的緣故迴向發願，得以往生。後世的凡夫，有眾生即使受持禁戒也不能守護堅持，反而造作各種惡業，（但）聽聞彌勒的名號，懺悔過錯併發愿，也能得以往生。
第二，辨別所修之因。諸經論中因雖多，現在且依據此經辨別那些無因的情況。略有五種：一是舍施因，即聽聞這位菩薩的名號，建造立形像，掃塔塗地，香華幡幢等等種種供養，發願想要往生，就能得以往生。二是防非因，即一念之間須受持八關齋戒以及修習各種善業，一日乃至七日發願得以往生。三是離散因，即應當繫念，行持各種三昧，唸佛形像，發願得以往生。四是簡擇非因，即讀誦經典，稱念彌勒名號，發願得以往生。五是凈重因，即佛滅度后，四部弟子聽聞彌勒名號，發願禮拜，此人命終，彈指頃刻之間就能往生。如果只論有五門，一是禮拜門，依據名號禮拜一生補處菩薩，求生兜率天；二是讚歎門，即至心稱歎一生補處菩薩的智慧光明，求生兜率天；三是作愿門，即發願愿生彼天，因此修習菩薩所行所成；四是觀察門，即觀察彼天上功德莊嚴以及彼菩薩功德莊嚴，並天眾功德莊嚴；五是迴向門，即不捨棄眾生，將所作功德迴向給所有眾生，共同往生兜率天。如果以這五門資助前面的五因，必定能生彼天。
第三，見聖的不同之處。聖有三身：一是真身，即法身和報身；二是應身，即八相成道；三是化身，隨時顯現。這其中真身常寂，沒有往來之相，因此生天者不是見到真身，只能見到菩薩的應身和化身。
第四，彰顯往生所得利益。且依據此經，所得利益有二：一是滅罪益，二是聞法益。首先是滅罪益。
【English Translation】 English version: Through the path of the vehicle, but the provisions are not yet fully prepared, (someone) in this life hears of the extremely wonderful and joyful events in Tushita Heaven (Tushita Heaven, one of the heavens in the desire realm, where Bodhisattva Maitreya resides), and hears the name of Maitreya (Maitreya, the future Buddha). Because of admiration and joy, they dedicate their merits and make a vow to be reborn there. Later, ordinary people, even if they observe precepts, cannot uphold them and instead create various evil deeds, (but) upon hearing the name of Maitreya, they repent of their faults and make a vow, and they can also be reborn there.
Second, distinguishing the causes to be cultivated. Although there are many causes in various sutras and treatises, now let's distinguish the causeless situations according to this sutra. There are roughly five types: First, the cause of giving, which is hearing the name of this Bodhisattva, building and erecting images, sweeping pagodas and painting the ground, offering incense, flowers, banners, etc., and making a vow to be reborn, then one can be reborn. Second, the cause of preventing wrongdoing, which is that in a single thought, one must observe the eight precepts and cultivate various good deeds, making a vow to be reborn for one day or even seven days. Third, the cause of detachment, which is that one should focus one's mind, practice various samadhis, contemplate the image of the Buddha, and make a vow to be reborn. Fourth, the cause of discerning non-causes, which is reading and reciting scriptures, chanting the name of Maitreya, and making a vow to be reborn. Fifth, the cause of pure weight, which is that after the Buddha's extinction, the fourfold disciples hear the name of Maitreya, make vows and prostrate. When this person's life ends, they will be reborn in the time it takes to snap one's fingers. If only discussing the five gates, first is the gate of prostration, prostrating to the Bodhisattva who will be enlightened in his next life according to his name, seeking rebirth in Tushita Heaven; second is the gate of praise, which is sincerely praising the wisdom and light of the Bodhisattva who will be enlightened in his next life, seeking rebirth in Tushita Heaven; third is the gate of making vows, which is making a vow to be born in that heaven, therefore cultivating what the Bodhisattva practices and achieves; fourth is the gate of observation, which is observing the merits and adornments of that heaven and the merits and adornments of that Bodhisattva, as well as the merits and adornments of the heavenly beings; fifth is the gate of dedication, which is not abandoning sentient beings, dedicating the merits one has made to all sentient beings, and jointly being born in Tushita Heaven. If these five gates are used to assist the previous five causes, one will surely be born in that heaven.
Third, the differences in seeing the saints. Saints have three bodies: first is the true body, which is the Dharmakaya and Sambhogakaya; second is the response body, which is the eight phases of enlightenment; third is the transformation body, which appears at any time. Among these, the true body is always still and has no coming or going, so those who are born in heaven do not see the true body, but can only see the response body and transformation body of the Bodhisattva.
Fourth, revealing the benefits of being born there. According to this sutra, there are two benefits: first is the benefit of eliminating sins, and second is the benefit of hearing the Dharma. First is the benefit of eliminating sins.
中六。一歸依得益。如經云諦觀眉間白豪則除九十億劫生死罪。二禮敬得益。如經云若禮敬彌勒菩薩除百億劫生死罪。三聞名得益。如經云但聞彌勒名不墮邊地耶見惡律儀。四滅罪得益。如經云聞彌勒名合掌恭敬除五十劫生死罪。五聞稱得益。如經云若一念頃稱彌勒名除千二百劫生死罪。六悔過得益。如經云男子女人犯禁戒造眾惡業。聞彌勒大悲名五體投地誠心懺悔。速得清凈。第二聞法得益者有三。一聞法得益。如經云是時菩薩隨其宿緣為說法不退無上道心。二遇聖得益。此中有三。一現值聖益。如經云值彌勒故。二生值聖益。如經云遇賢劫一切諸佛。三后值聖益。如經云于未來得值恒沙諸佛。三授記得益。此中二。初彌勒授記。如經云若歸依彌勒菩薩成佛見佛光明則得授記。后諸佛授記。如經云于星宿劫值諸佛諸佛前授記。
第五解本文者。此中三。初觀生彼行。次眾發願。后結正觀。初中亦三。初修因往生。次勸歸聖得利。后歸聖滅罪。初亦三。初上品因生。次中品因生。後下品因生。初中六。一示修因。二教回愿。三正往生。四諸天贊歸。五生彼得益。六總結。是則初也。言修諸功德者。總表句也。威儀以下釋句。則為六事因。一談戒行。謂威儀不缺故。二敬塔行。謂掃塔塗地故。三供養行。謂名香妙
【現代漢語翻譯】 現代漢語譯本 中六。一、歸依所得利益。《經》中說，如果諦觀眉間白毫相，就能消除九十億劫的生死罪業。二、禮敬所得利益。《經》中說，如果禮敬彌勒菩薩（Maitreya Bodhisattva，未來佛），就能消除百億劫的生死罪業。三、聞名所得利益。《經》中說，只要聽聞彌勒（Maitreya）之名，就不會墮入邊地邪見和惡劣的戒律中。四、滅罪所得利益。《經》中說，聽聞彌勒（Maitreya）之名，合掌恭敬，就能消除五十劫的生死罪業。五、聞稱所得利益。《經》中說，如果在一念之間稱念彌勒（Maitreya）之名，就能消除一千二百劫的生死罪業。六、悔過所得利益。《經》中說，男子女人如果犯了禁戒，造作各種惡業，聽聞彌勒（Maitreya）的大悲之名，五體投地，誠心懺悔，就能迅速得到清凈。 第二、聽聞佛法所得利益有三。一、聽聞佛法所得利益。《經》中說，這時菩薩（Bodhisattva）會根據他們前世的因緣為他們說法，使他們不退轉于無上道心。二、遇到聖者所得利益。這其中有三點：一、現在值遇聖者所得利益。《經》中說，因為值遇彌勒（Maitreya）的緣故。二、來生值遇聖者所得利益。《經》中說，遇到賢劫（Bhadrakalpa）的一切諸佛。三、未來值遇聖者所得利益。《經》中說，在未來能夠值遇恒河沙數般的諸佛。三、授記所得利益。這其中有兩點：首先是彌勒（Maitreya）授記。《經》中說，如果歸依彌勒菩薩（Maitreya Bodhisattva），成佛時見到佛的光明，就能得到授記。之後是諸佛授記。《經》中說，在星宿劫（Nakshatra-kalpa）值遇諸佛，在諸佛面前得到授記。 第五、解釋本文的內容。這其中有三點：首先是觀察往生彼國之行，其次是大眾發願，最後是總結正觀。首先觀察往生彼國之行中也有三點：首先是修習往生之因，其次是勸導歸依聖者以獲得利益，最後是歸依聖者以消除罪業。首先修習往生之因中也有三點：首先是上品往生之因，其次是中品往生之因，最後是下品往生之因。首先上品往生之因中有六點：一、展示修習之因，二、教導迴向發願，三、正式往生，四、諸天讚歎歸依，五、往生彼國所得利益，六、總結。這就是最初的部分。說到『修諸功德』，這是總括性的表述。『威儀』以下是解釋這句話，也就是六種往生之因：一、談論戒行，指的是威儀沒有缺失的緣故。二、恭敬佛塔之行，指的是掃塔塗地的緣故。三、供養之行，指的是名貴的香...
【English Translation】 English version Section Six. One, the benefits of taking refuge. As the Sutra says, 'If one attentively observes the white hair between the eyebrows, one can eliminate the sins of birth and death for ninety billion kalpas (aeons).' Two, the benefits of paying homage. As the Sutra says, 'If one pays homage to Maitreya Bodhisattva (the future Buddha), one can eliminate the sins of birth and death for one hundred billion kalpas.' Three, the benefits of hearing the name. As the Sutra says, 'Simply hearing the name of Maitreya (the future Buddha) will prevent one from falling into heretical views and evil conduct in remote lands.' Four, the benefits of eliminating sins. As the Sutra says, 'Hearing the name of Maitreya (the future Buddha) and respectfully joining one's palms will eliminate the sins of birth and death for fifty kalpas.' Five, the benefits of hearing the praise. As the Sutra says, 'If one recites the name of Maitreya (the future Buddha) for even a moment, one can eliminate the sins of birth and death for one thousand two hundred kalpas.' Six, the benefits of repentance. As the Sutra says, 'If men and women violate precepts and commit various evil deeds, upon hearing the name of Maitreya's (the future Buddha) great compassion, prostrating themselves with their five limbs and sincerely repenting, they will quickly attain purity.' Second, there are three benefits of hearing the Dharma. One, the benefits of hearing the Dharma. As the Sutra says, 'At that time, the Bodhisattva (enlightenment being) will preach the Dharma according to their past affinities, so that they will not regress from the unsurpassed Bodhi mind.' Two, the benefits of encountering sages. There are three aspects to this: First, the benefits of encountering sages in the present life. As the Sutra says, 'Because of encountering Maitreya (the future Buddha).' Second, the benefits of encountering sages in future lives. As the Sutra says, 'Encountering all the Buddhas of the Bhadrakalpa (Fortunate Aeon).' Third, the benefits of encountering sages in the future. As the Sutra says, 'In the future, one will encounter Buddhas as numerous as the sands of the Ganges River.' Three, the benefits of receiving predictions. There are two aspects to this: First, Maitreya's (the future Buddha) prediction. As the Sutra says, 'If one takes refuge in Maitreya Bodhisattva (the future Buddha), and sees the light of the Buddha upon attaining Buddhahood, one will receive a prediction.' Second, the predictions of all the Buddhas. As the Sutra says, 'In the Nakshatra-kalpa (Constellation Aeon), one will encounter all the Buddhas and receive predictions in front of them.' Fifth, explaining the text. There are three aspects to this: First, observing the practices for rebirth in that land; second, the assembly making vows; and third, concluding the correct contemplation. The first, observing the practices for rebirth in that land, also has three aspects: First, cultivating the causes for rebirth; second, encouraging reliance on the sages to obtain benefits; and third, relying on the sages to eliminate sins. The first, cultivating the causes for rebirth, also has three aspects: First, the causes for upper-grade rebirth; second, the causes for middle-grade rebirth; and third, the causes for lower-grade rebirth. The first, the causes for upper-grade rebirth, has six aspects: One, demonstrating the causes for cultivation; two, teaching the dedication of merit and making vows; three, formal rebirth; four, the devas praising reliance; five, the benefits of rebirth in that land; and six, conclusion. This is the initial part. When it says 'cultivating all merits,' this is a general statement. 'Dignified conduct' and below explain this statement, which are the six causes for rebirth: One, discussing precepts and conduct, referring to the fact that dignified conduct is not lacking. Two, the practice of revering stupas, referring to sweeping stupas and painting the ground. Three, the practice of making offerings, referring to precious incense...
華故。四等持行。謂眾三昧入正受故。五誦經行。六讀經行。此六行為三。初三為戒行。此中初即止惡戒行。后二則作戒行故。次一則定行。后二則慧行故。正受者定異名也。若修六五行。為上上品生因。若修三四行。為上中品生因。若修一二行。為上下品生因。問入正受行。即應生上界。何故為欲界因。答一云。唯識論云欲界方便亦有輕安故無失。今云專修六行。其三業離諸散亂故同正受義也。
經曰如是人等以下。第二教回愿。
經曰命終之後以下。第三正往生。
經曰百千天子以下。第四諸天贊歸。
經曰應聲即禮以下。第五生彼得益。問隨觀一相應滅罪何故偏說白毫相光。答諸功德所成故。謂大集經第三十七卷云。一切眾生三世功德及聲聞緣覺所有功德。佛始成時成熟一毛孔功德。如是展轉三十二相聚集百倍。成如來眉間白毫相故。滅九十億劫罪者。理實隨心勝劣。多少不定。今隨機宜而說耳也。
經曰如是等眾生若凈以下。第六總結。此中四。一得往生上。二隨從下生。三值賢劫佛。四值星宿佛。是初也。若凈諸業者三業凈。六事者上所說六事。
經曰亦隨彌勒以下。第二從下生。謂若六事行三業圓上品生彼者隨下生。初會聞法。
經曰于未來世以下。第三值
【現代漢語翻譯】 現代漢語譯本：華故（原因）。四等持行（四種禪定修行）。謂眾三昧（各種禪定）入正受（進入正確的禪定狀態）故。五誦經行（誦讀佛經的修行）。六讀經行（研讀佛經的修行）。此六行為三（這六種修行可以歸為三類）。初三為戒行（前三種是戒律的修行）。此中初即止惡戒行（其中第一個就是停止作惡的戒律修行）。后二則作戒行故（后兩種則是積極行善的戒律修行）。次一則定行（第四種是禪定的修行）。后二則慧行故（后兩種是智慧的修行）。正受者定異名也（正受是禪定的另一種稱呼）。若修六五行（如果修習六種或五種修行），為上上品生因（是往生極樂世界中上品生的原因）。若修三四行（如果修習三種或四種修行），為上中品生因（是往生極樂世界中中品生的原因）。若修一二行（如果修習一種或兩種修行），為上下品生因（是往生極樂世界中下品生的原因）。問入正受行（問：進入正受的修行），即應生上界（就應該往生到上界），何故為欲界因（為什麼是欲界的因）？答一云（回答一說）：唯識論云（《唯識論》中說）欲界方便亦有輕安故無失（欲界的修行方法也有輕安的境界，所以沒有錯）。今云專修六行（現在說專門修習六種修行），其三業離諸散亂故同正受義也（身口意三業遠離各種散亂，所以和正受的意義相同）。 經曰如是人等以下（經文說『像這樣的人』以下）。第二教回愿（第二是教導迴向發願）。 經曰命終之後以下（經文說『命終之後』以下）。第三正往生（第三是真正往生）。 經曰百千天子以下（經文說『百千天子』以下）。第四諸天贊歸（第四是諸天讚歎歸依）。 經曰應聲即禮以下（經文說『應聲即禮』以下）。第五生彼得益（第五是往生到極樂世界獲得利益）。問隨觀一相應滅罪（問：隨順觀想一個相就能滅罪），何故偏說白毫相光（為什麼偏偏說白毫相的光明）？答諸功德所成故（答：因為白毫相是由各種功德成就的）。謂大集經第三十七卷云（《大集經》第三十七卷中說）：一切眾生三世功德及聲聞緣覺所有功德（一切眾生過去、現在、未來三世的功德以及聲聞、緣覺所有的功德），佛始成時成熟一毛孔功德（佛剛成道時，成熟一個毛孔的功德）。如是展轉三十二相聚集百倍（這樣輾轉，三十二相聚集百倍），成如來眉間白毫相故（成就如來眉間的白毫相）。滅九十億劫罪者（滅九十億劫罪業），理實隨心勝劣（實際上隨著心力的強弱），多少不定（多少是不一定的）。今隨機宜而說耳也（現在只是隨機宜而說罷了）。 經曰如是等眾生若凈以下（經文說『像這樣的眾生如果清凈』以下）。第六總結（第六是總結）。此中四（其中有四點）。一得往生上（一、得到往生的機會）。二隨從下生（二、隨從下生）。三值賢劫佛（三、值遇賢劫佛）。四值星宿佛（四、值遇星宿佛）。是初也（這是第一點）。若凈諸業者（如果清凈各種業障），三業凈（就是身口意三業清凈）。六事者（六事），上所說六事（就是上面所說的六種修行）。 經曰亦隨彌勒以下（經文說『也跟隨彌勒』以下）。第二從下生（第二是從下生）。謂若六事行三業圓（如果修習六種修行，身口意三業圓滿），上品生彼者（以上品往生到極樂世界的人），隨下生（就隨同彌勒菩薩下生到人間）。初會聞法（在彌勒菩薩的第一次法會上聽聞佛法）。 經曰于未來世以下（經文說『在未來世』以下）。第三值
【English Translation】 English version: Hua gu (reason). Si deng chi xing (four kinds of samadhi practice). Wei zhong sanmei (various samadhis) ru zheng shou (enter the correct state of samadhi) gu. Wu song jing xing (the practice of reciting scriptures). Liu du jing xing (the practice of studying scriptures). Ci liu xing wei san (these six practices can be classified into three categories). Chu san wei jie xing (the first three are the practice of precepts). Ci zhong chu ji zhi e jie xing (the first of these is the precept of stopping evil). Hou er ze zuo jie xing gu (the latter two are the practice of actively doing good). Ci yi ze ding xing (the fourth is the practice of samadhi). Hou er ze hui xing gu (the latter two are the practice of wisdom). Zheng shou zhe ding yi ming ye (Zheng shou is another name for samadhi). Ruo xiu liu wu xing (If you practice six or five practices), wei shang shang pin sheng yin (it is the cause of being born in the upper grade of the upper class in the Pure Land). Ruo xiu san si xing (If you practice three or four practices), wei shang zhong pin sheng yin (it is the cause of being born in the middle grade of the upper class in the Pure Land). Ruo xiu yi er xing (If you practice one or two practices), wei shang xia pin sheng yin (it is the cause of being born in the lower grade of the upper class in the Pure Land). Wen ru zheng shou xing (Question: Entering the practice of Zheng Shou), ji ying sheng shang jie (should be born in the upper realm), he gu wei yu jie yin (why is it the cause of the desire realm)? Da yi yun (Answer one says): Wei shi lun yun ('The Treatise on Consciousness-Only' says) yu jie fangbian yi you qing an gu wu shi (the methods of practice in the desire realm also have the state of lightness and ease, so there is no mistake). Jin yun zhuan xiu liu xing (Now it is said to specialize in practicing six practices), qi san ye li zhu sanluan gu tong zheng shou yi ye (the three karmas of body, speech, and mind are free from all distractions, so they have the same meaning as Zheng Shou). Jing yue ru shi ren deng yi xia (The sutra says 'People like this' below). Di er jiao hui yuan (The second is to teach dedication and aspiration). Jing yue ming zhong zhi hou yi xia (The sutra says 'After the end of life' below). Di san zheng wang sheng (The third is true rebirth). Jing yue bai qian tianzi yi xia (The sutra says 'Hundreds of thousands of devas' below). Di si zhu tian zan gui (The fourth is the praise and refuge of the devas). Jing yue ying sheng ji li yi xia (The sutra says 'Responding to the sound, they immediately prostrate' below). Di wu sheng bi de yi (The fifth is to be reborn in that land and gain benefits). Wen sui guan yi xiang ying mie zui (Question: Following the contemplation of one characteristic can eliminate sins), he gu pian shuo bai hao xiang guang (why specifically talk about the light of the white hair mark)? Da zhu gongde suo cheng gu (Answer: Because the white hair mark is made up of various merits). Wei da ji jing di sanshiqi juan yun ('The Great Collection Sutra' Volume 37 says): yiqie zhongsheng san shi gongde ji shengwen yuanjue suoyou gongde (all the merits of sentient beings in the past, present, and future, and all the merits of Sravakas and Pratyekabuddhas), Fo shi cheng shi chengshu yi mao kong gongde (when the Buddha first attained enlightenment, the merit of one pore matured). Ru shi zhanzhuan sanshier xiang juji baibei (In this way, the thirty-two marks are gathered a hundred times), cheng Rulai meijian bai hao xiang gu (achieving the white hair mark between the eyebrows of the Tathagata). Mie jiu shi yi jie zui zhe (Those who eliminate ninety billion kalpas of sins), li shi sui xin sheng lie (in reality, it depends on the strength of the mind), duoshao buding (the amount is uncertain). Jin sui ji yi er shuo er ye (Now it is just said according to the occasion). Jing yue ru shi deng zhongsheng ruo jing yi xia (The sutra says 'If sentient beings like this are pure' below). Di liu zongjie (The sixth is the conclusion). Ci zhong si (There are four points in this). Yi de wang sheng shang (First, get the chance to be reborn). Er sui cong xia sheng (Second, follow the descent). San zhi xian jie Fo (Third, meet the Buddhas of the Worthy Kalpa). Si zhi xingxiu Fo (Fourth, meet the Buddhas of the Star Constellation). Shi chu ye (This is the first point). Ruo jing zhu ye zhe (If you purify all karmas), san ye jing (that is, the three karmas of body, speech, and mind are pure). Liu shi zhe (The six things), shang suo shuo liu shi (are the six practices mentioned above). Jing yue yi sui Mile yi xia (The sutra says 'Also follow Maitreya' below). Di er cong xia sheng (The second is to descend from below). Wei ruo liu shi xing san ye yuan (If you practice six practices and the three karmas of body, speech, and mind are complete), shang pin sheng bi zhe (those who are reborn in the Pure Land in the upper grade), sui xia sheng (will follow Maitreya Bodhisattva to be born in the human world). Chu hui wen fa (Listen to the Dharma at Maitreya Bodhisattva's first Dharma assembly). Jing yue yu weilai shi yi xia (The sutra says 'In the future world' below). Di san zhi
賢劫佛。謂備善業及正見故。逢賢劫諸佛也。言賢劫者。娑婆世界五濁極盛難可忍。而千佛賢聖出世化導。故為賢劫也。
經曰于星宿劫以下。第四值星宿劫佛。星宿者。千佛當來世似列星故。莊嚴劫者。曾千佛彼劫中莊嚴故。然此三劫略作四門。一建立意。二佛出時。三劫次第。四解本文。
第一建立意者。問何故立此三劫。答觀藥上菩薩經言。爾時釋迦佛告大眾云。我曾往昔。于妙光如來末法中。出家學道。聞是五十三佛名心生歡喜。后教他人。他人聞已轉轉相教。乃至三千人。異口同音。稱諸佛名。深心敬禮。則得超越無數億劫生死罪。其千人者。華光佛為首。至毗舍佛。於過去莊嚴劫中得成佛。此中千佛。拘留孫佛為首。至樓至。賢劫中得成佛。后千佛者。日光如來為首。至須彌相佛。于未來星宿劫當得作佛。
第二佛出時。問此主劫中既有千佛者。為一成壞有千佛耶。為逕多成壞劫耶。答真諦三藏云。成壞空劫皆無佛出。唯于住劫有佛出。其二十劫中。前五劫無佛出。次五劫中。如其次第拘留含牟尼迦葉釋迦彌勒。彌勒后無量劫無佛出世。是故逕多成壞方千佛出生也。又若賢劫千佛莊嚴劫千佛各同在成壞一劫者。何故藏論云過去莊嚴劫中千佛末後主佛。主佛中毗婆尸佛則九十劫中初劫出
【現代漢語翻譯】 現代漢語譯本： 賢劫佛（指在賢劫中出世的佛陀）。這是因為具備了善良的業力和正確的見解，才能遇到賢劫諸佛。所謂賢劫，是指娑婆世界五濁（指劫濁、見濁、煩惱濁、眾生濁、命濁）極其嚴重難以忍受的時期，但有千佛和賢聖出世教化引導眾生，所以稱為賢劫。
《經》中說，在星宿劫等之後，第四個是值星宿劫佛。星宿，是指未來世的千佛像星辰排列一樣。莊嚴劫，是指過去有千佛在那一劫中莊嚴國土。現在對這三劫略作四方面的解釋：一、建立此三劫的意義；二、諸佛出世的時間；三、劫的次第；四、解釋本文。
第一，建立此三劫的意義。問：為什麼設立這三劫？答：根據《觀藥上菩薩經》所說，當時釋迦牟尼佛告訴大眾說：『我過去在妙光如來末法時期，出家學道，聽到五十三佛的名號，內心生起歡喜。後來教導他人，他人聽后又輾轉相教，乃至有三千人，異口同聲地稱念諸佛名號，以深切的敬意禮拜，就能超越無數億劫的生死罪。』這三千人中，華光佛為首，到毗舍佛，在過去的莊嚴劫中成就佛果。這中間的千佛，拘留孫佛為首，到樓至佛，在賢劫中成就佛果。後面的千佛，日光如來為首，到須彌相佛，在未來的星宿劫中應當成就佛果。
第二，諸佛出世的時間。問：既然賢劫中有千佛，那麼是在一個成壞時期有千佛出世呢？還是經歷多個成壞時期呢？答：真諦三藏說，成劫、壞劫、空劫都沒有佛出世，只有在住劫才有佛出世。在住劫的二十劫中，前五個劫沒有佛出世。接下來的五個劫中，依次是拘留孫佛、拘那含牟尼佛、迦葉佛、釋迦牟尼佛、彌勒佛。彌勒佛之後，經過無量劫沒有佛出世。所以要經歷多個成壞時期，才會有千佛出世。又如果賢劫千佛和莊嚴劫千佛都在一個成壞時期，為什麼《藏論》說過去莊嚴劫中千佛的最後一位主佛，主佛中的毗婆尸佛在九十劫中的第一個劫出世？
【English Translation】 English version: Kalpa Buddhas of the Worthy Aeon (referring to Buddhas who appear in the Worthy Aeon). This is because one must possess good karma and correct views to encounter the Buddhas of the Worthy Aeon. The so-called Worthy Aeon refers to a period when the five defilements (referring to the defilement of the kalpa, views, afflictions, beings, and life) of the Saha world are extremely severe and difficult to endure, but a thousand Buddhas and sages appear to teach and guide sentient beings, hence it is called the Worthy Aeon.
The Sutra says that after the Star Aeon, the fourth is the Buddha who appears in the Star Aeon. 'Stars' refers to the thousand Buddhas of the future resembling a row of stars. The Adorned Aeon refers to the past aeon in which a thousand Buddhas adorned the land. Now, let's briefly explain these three aeons in four aspects: 1. The meaning of establishing these three aeons; 2. The time when the Buddhas appear; 3. The order of the aeons; 4. Explanation of the text.
First, the meaning of establishing these three aeons. Question: Why are these three aeons established? Answer: According to the Sutra on the Observation of Bhaisajyaraja Bodhisattva, Shakyamuni Buddha told the assembly: 'In the past, during the Dharma-ending age of Wonderful Light Tathagata, I renounced the world and studied the Way. Hearing the names of the fifty-three Buddhas, joy arose in my heart. Later, I taught others, and they in turn taught others, until three thousand people, with one voice, recited the names of the Buddhas and bowed with deep reverence, thereby transcending countless eons of sins of birth and death.' Among these three thousand people, Flower Light Buddha was the first, up to Vipashyin Buddha, who attained Buddhahood in the past Adorned Aeon. Among the thousand Buddhas in the middle, Krakucchanda Buddha was the first, up to Rocin Buddha, who attained Buddhahood in the Worthy Aeon. The thousand Buddhas after that, Sunlight Tathagata was the first, up to Sumeru Image Buddha, who should attain Buddhahood in the future Star Aeon.
Second, the time when the Buddhas appear. Question: Since there are a thousand Buddhas in the Worthy Aeon, do a thousand Buddhas appear in one period of formation and destruction, or do they go through multiple periods of formation and destruction? Answer: Paramartha Tripitaka said that no Buddhas appear in the formation, destruction, or empty aeons; only in the abiding aeon do Buddhas appear. In the twenty aeons of the abiding aeon, no Buddhas appear in the first five aeons. In the next five aeons, Krakucchanda Buddha, Kanakamuni Buddha, Kashyapa Buddha, Shakyamuni Buddha, and Maitreya Buddha appear in that order. After Maitreya Buddha, countless aeons pass without a Buddha appearing in the world. Therefore, it takes multiple periods of formation and destruction for a thousand Buddhas to appear. Furthermore, if the thousand Buddhas of the Worthy Aeon and the thousand Buddhas of the Adorned Aeon all appeared in one period of formation and destruction, why does the Treasury Treatise say that the last main Buddha of the thousand Buddhas in the past Adorned Aeon, Vipashyin Buddha among the main Buddhas, appeared in the first aeon of the ninety aeons?
世。若尸棄佛毗舍浮佛則在第三十一劫出世。已后無佛。乃至第九十一劫。即賢劫為初。則拘留孫佛出世。既說莊嚴劫千佛逕多劫方足千數故。即以此為證也。玄奘三藏云西方現判住劫二十中初小劫已有四佛出世。是故彌勒亦此初住劫。從減至增八萬歲出世。是故瑜伽論二十住劫皆有增減方為一小劫。若諸眾生機根熟有見佛緣者。一一小劫有千佛出亦無過失。況更有千九小劫。然前所引藏論者。百劫修相好業。九十一劫中前後佛出世等。是小乘所說耳。非大乘。大乘中不言三僧祇后百劫修相好業。不成為證。問所以得知大乘中三僧祇后百劫中不修相好業。答優婆塞戒經第一云。我于往昔寶頂佛所。滿足第一僧祇劫。燃燈佛所。滿足第二僧祇劫。迦葉佛所。滿足第三僧祇劫。解云。若三劫后更有百劫者。釋迦不應迦葉佛補處。是故大乘菩薩。三劫外無更百劫也。約理實為論者。小乘雲。雖逕多成壞劫。而大乘宗在一成壞義無違。所以得知多成壞而為一成壞。則為賢劫量者。賢劫經第九賢劫千佛出世。云能仁如來人壽百歲。賢出如來法氏如來妙御如來。此三如來人壽億歲。順觀如來人壽九十億歲故。解云。若瑜伽婆娑等云八萬十歲增減為二十住者。云何得言億歲九十億歲。以漸減無量歲時方應有此億歲等故。然智度論云。
【現代漢語翻譯】 世。若尸棄佛（Śikhin，意為具髻）毗舍浮佛（Viśvabhū，意為一切有）則在第三十一劫出世。已后無佛。乃至第九十一劫。即賢劫為初。則拘留孫佛（Krakucchanda，意為賢瓶）出世。既說莊嚴劫千佛逕多劫方足千數故。即以此為證也。 玄奘三藏云西方現判住劫二十中初小劫已有四佛出世。是故彌勒（Maitreya，意為慈氏）亦此初住劫。從減至增八萬歲出世。是故瑜伽論二十住劫皆有增減方為一小劫。若諸眾生機根熟有見佛緣者。一一小劫有千佛出亦無過失。況更有千九小劫。然前所引藏論者。百劫修相好業。九十一劫中前後佛出世等。是小乘所說耳。非大乘。大乘中不言三僧祇后百劫修相好業。不成為證。 問所以得知大乘中三僧祇后百劫中不修相好業。答優婆塞戒經第一云。我于往昔寶頂佛所。滿足第一僧祇劫。燃燈佛所。滿足第二僧祇劫。迦葉佛所。滿足第三僧祇劫。解云。若三劫后更有百劫者。釋迦（Śākyamuni，意為能仁寂默）不應迦葉佛（Kāśyapa，意為飲光）補處。是故大乘菩薩。三劫外無更百劫也。約理實為論者。小乘雲。雖逕多成壞劫。而大乘宗在一成壞義無違。所以得知多成壞而為一成壞。則為賢劫量者。賢劫經第九賢劫千佛出世。云能仁如來人壽百歲。賢出如來法氏如來妙御如來。此三如來人壽億歲。順觀如來人壽九十億歲故。解云。若瑜伽婆娑等云八萬十歲增減為二十住者。云何得言億歲九十億歲。以漸減無量歲時方應有此億歲等故。然智度論云。
【English Translation】 This world. If Śikhin Buddha (Śikhin, meaning 'one with a crest') and Viśvabhū Buddha (Viśvabhū, meaning 'all-being') appeared in the thirty-first kalpa. After that, there were no Buddhas until the ninety-first kalpa, which marked the beginning of the Bhadrakalpa (Auspicious Aeon), when Krakucchanda Buddha (Krakucchanda, meaning 'virtuous vessel') appeared. It is said that the thousand Buddhas of the Adornment Kalpa took many kalpas to complete their number, which is taken as evidence. The Tripiṭaka Master Xuanzang said that in the twenty dwelling kalpas of the Western regions, four Buddhas have already appeared in the first small kalpa. Therefore, Maitreya (Maitreya, meaning 'benevolent one') will also appear in this first dwelling kalpa, increasing from a decrease of eighty thousand years. Thus, the Yogācāra-bhūmi-śāstra states that the twenty dwelling kalpas all have increases and decreases to form one small kalpa. If sentient beings have mature roots and the opportunity to see a Buddha, it is not a fault for a thousand Buddhas to appear in each small kalpa. Moreover, there are nine hundred and ninety-nine small kalpas. However, the previously cited treatises state that cultivating the causes of the physical marks for a hundred kalpas, and the appearance of Buddhas before and after in the ninety-first kalpa, etc., are teachings of the Hinayana (Small Vehicle), not the Mahayana (Great Vehicle). The Mahayana does not say that one cultivates the causes of the physical marks for a hundred kalpas after three asamkhya kalpas, so it cannot be taken as evidence. Question: How do we know that in the Mahayana, one does not cultivate the causes of the physical marks for a hundred kalpas after three asamkhya kalpas? Answer: The first chapter of the Upāsaka Precept Sutra says: 'In the past, at the place of the Buddha Ratnaśikhin (Ratnaśikhin, meaning 'jewel crest'), I fulfilled the first asamkhya kalpa. At the place of the Buddha Dīpankara (Dīpankara, meaning 'lamp bringer'), I fulfilled the second asamkhya kalpa. At the place of the Buddha Kāśyapa (Kāśyapa, meaning 'one who drinks light'), I fulfilled the third asamkhya kalpa.' Explanation: If there were a hundred kalpas after the three kalpas, Śākyamuni (Śākyamuni, meaning 'sage of the Śākyas') should not have succeeded Kāśyapa Buddha. Therefore, Mahayana Bodhisattvas do not have a hundred kalpas beyond the three kalpas. Speaking in terms of principle, the Hinayana says that although many formation and destruction kalpas pass, the Mahayana doctrine is that one formation and destruction is not contradictory. How do we know that many formations and destructions are considered one formation and destruction? As for the measure of the Bhadrakalpa, the ninth chapter of the Bhadrakalpika Sutra states that a thousand Buddhas appear in the Bhadrakalpa, saying that the Tathagata Śākyamuni has a lifespan of one hundred years. The Tathagatas Bhadra-śrī, Dharma-śrī, and Uttama-śrī all have lifespans of one hundred million years. The Tathagata Samantadarśana has a lifespan of ninety billion years. Explanation: If the Yogācāra-bhūmi-śāstra and the Abhidharma-mahāvibhāṣā-śāstra say that eighty thousand years increase and decrease for twenty dwelling kalpas, how can one say one hundred million years or ninety billion years? Only when gradually decreasing immeasurable years can there be these hundred million years, etc. However, the Mahāprajñāpāramitāśāstra says...
前九十劫中初劫一佛出。謂毗婆尸(此云勝觀)。第三十一劫二佛出。一名尸棄(此云火)二名鞞怒婆仁-二+付第九十一劫初有四佛。一名迦羅鳩餐陀(此云冠頂)二名迦那含牟尼(此云金仙人)三名迦葉四名釋迦。如是等諸經論。皆據隨轉理門也。問云何知一成壞劫。為賢劫量耶。答菩薩處胎經云。如六天王等滿四天下。不如一大梵天功德。乃至壽命過賢劫。其命乃終。解云。梵王壽命。既六十劫。而言過賢劫。云何得言多成壞劫。又智度論云。前九十劫三佛出。后一劫有千佛出。解云。后一劫者第九十一劫。劫初中四佛出。如前所引。言一劫者成壞為一劫故。
第三劫次第。問此三劫次第無間越不。答一云。莊嚴劫望賢劫定應無間。是故藥尚經云。莊嚴劫千佛最先成名仙光佛。最後成名毗舍佛。解云。毗舍即前九十劫第三十一劫中佛故。此劫以後不說別劫。至第九十一劫方說賢劫。即知前九十劫以去。名莊嚴劫。若以賢劫望星宿劫者。謂說不定。謂大般若第九云。佛告阿難云。從此坐起無量苾芻。從此已后六十一劫星宿劫中。當得作佛。皆同一號。謂大幢相如來。解云。若依此文六十一劫為星宿劫量。星宿劫前皆名賢劫也。賢劫經第十云。普廣言。轉輪聖王即定光如來是也。其千子是
【現代漢語翻譯】 現代漢語譯本 在前九十劫中，第一劫有一佛出世，名為毗婆尸（意為勝觀）。第三十一劫有二佛出世，一名尸棄（意為火），二名鞞怒婆[仁-二+付]（意為一切勝）。第九十一劫最初有四佛，一名迦羅鳩餐陀（意為冠頂），二名迦那含牟尼（意為金仙人），三名迦葉，四名釋迦。這些經論都是根據隨順世俗的道理而說的。 問：如何得知一個成壞劫的長度，是賢劫的長度呢？答：《菩薩處胎經》說，如六慾天王等充滿四天下，不如一大梵天的功德，乃至壽命超過賢劫，其命才終結。解釋說，梵王的壽命既然有六十劫，卻說超過賢劫，怎麼能說（梵王的壽命）多於成壞劫呢？又《智度論》說，前九十劫有三佛出世，后一劫有千佛出世。解釋說，后一劫指的是第九十一劫，劫初有四佛出世，如前面所引用的。說一劫，是因為成壞算作一劫的緣故。 第三劫的次第。問：這三個劫的次第是緊密相連，還是有間隔或跨越呢？答：一種說法是，莊嚴劫相對於賢劫來說，一定是緊密相連的。所以《藥師經》說，莊嚴劫千佛中最先成佛的名仙光佛，最後成佛的名毗舍佛。解釋說，毗舍佛就是前九十劫第三十一劫中的佛。此劫以後不再說別的劫，直到第九十一劫才說賢劫。由此可知，前九十劫以前，名為莊嚴劫。如果以賢劫相對於星宿劫來說，就說不準了。如《大般若經》第九卷說，佛告訴阿難說，從此坐起無量比丘，從此以後六十一劫的星宿劫中，應當成佛，都同一個名號，名為大幢相如來。解釋說，如果依照此文，六十一劫是星宿劫的長度，星宿劫之前都名為賢劫。《賢劫經》第十卷說，普廣說，轉輪聖王就是定光如來，他的千子是……
【English Translation】 English version In the first of the ninety kalpas, one Buddha appeared, named Vipashyin (meaning Superior Observation). In the thirty-first kalpa, two Buddhas appeared, the first named Shikhi (meaning Fire), the second named Vishvabhu (meaning All-Conquering). In the ninety-first kalpa, initially, there were four Buddhas: the first named Krakucchanda (meaning Crown Top), the second named Kanakamuni (meaning Golden Immortal), the third named Kashyapa, and the fourth named Shakyamuni. These sutras and treatises are all based on the principle of following worldly reasoning. Question: How do we know that the length of one formation and destruction kalpa is the same as the length of a Bhadrakalpa (Auspicious Kalpa)? Answer: The Bodhisattva Embryo Sutra says that the merit of even the six heavenly kings filling the four continents is not equal to that of one Great Brahma, and their lifespan exceeds a Bhadrakalpa before they die. Explanation: Since the lifespan of Brahma is sixty kalpas, and it is said to exceed a Bhadrakalpa, how can it be said that (Brahma's lifespan) is more than a formation and destruction kalpa? Furthermore, the Mahaprajnaparamita Shastra says that in the first ninety kalpas, three Buddhas appeared, and in the last kalpa, a thousand Buddhas appeared. Explanation: The last kalpa refers to the ninety-first kalpa, where four Buddhas appeared at the beginning of the kalpa, as quoted earlier. Saying 'one kalpa' is because formation and destruction are counted as one kalpa. The order of the third kalpa. Question: Are these three kalpas consecutive, or are there gaps or overlaps? Answer: One view is that the Adornment Kalpa (Vyuha-kalpa) is definitely consecutive with respect to the Bhadrakalpa. Therefore, the Bhaisajyaguru Sutra says that in the Adornment Kalpa, the first Buddha to attain enlightenment was named Xian Guang Buddha (Light of Immortals), and the last to attain enlightenment was named Visha Buddha. Explanation: Visha Buddha is the Buddha in the thirty-first kalpa of the first ninety kalpas. After this kalpa, no other kalpas are mentioned until the ninety-first kalpa, when the Bhadrakalpa is mentioned. From this, we know that the kalpas before the first ninety kalpas are called Adornment Kalpas. If we compare the Bhadrakalpa to the Star Kalpa (Nakshatra-kalpa), it is uncertain. As the ninth volume of the Mahaprajnaparamita Sutra says, the Buddha told Ananda that countless bhikshus will arise from this seat, and in the Star Kalpa, sixty-one kalpas from now, they will attain Buddhahood, all with the same name, Mahadhvaja-lakshana Tathagata (Great Banner Appearance Thus Come One). Explanation: According to this text, sixty-one kalpas is the length of the Star Kalpa, and all kalpas before the Star Kalpa are called Bhadrakalpas. The tenth volume of the Bhadrakalpika Sutra says that Puguang said that the Chakravartin (Wheel-Turning King) is Dipankara Tathagata (Fixed Light Thus Come One), and his thousand sons are...
賢劫中千佛。過千佛已。六十五劫當知無佛。然後有大劫量。大名稱劫。皆同斯劫取成正覺。過此劫已八十劫都無佛興。然後有劫名喻星宿。其八萬大臣。斯劫中取成正覺。過星宿劫三百劫亦無佛興。然後有劫名重清凈。其采女八萬四千。當於其劫取成正覺。解云。若依此文。賢劫已後有大名稱劫。然後乃有星宿劫。八萬佛出世。問何故如是相違。答一云。三劫量長短不定。謂星宿劫者總含多劫故。大般若經星宿劫初名星宿劫。故但說六十一劫為星宿劫也。賢劫經中星宿劫終名星宿劫。故隔多劫乃為星宿。約理實皆為星宿劫。是故白馬雲三劫。劫各千佛。千佛壽亦不等有長短。一云。若依小乘宗。三劫未必無間越而成佛。善根小故。若依大乘。三劫定應無間。善根多故。謂成住壞劫如次名為莊嚴劫賢劫星宿劫。
第四釋本文。言菩提者。此翻覺。覺諸法故。然授記略作五門。一授記意。二授記者。三受記人。四時差別。五釋大文。
第一授記意者。如來授記。自其五意。一大師遠照。二因必得果故。三令他人起敬故。四不捨眾生故。五行位已高故。故須授記也。
第二授記者。佛有三身。一云若授二乘地前菩薩記唯是化身。若授大地菩薩記通報身。今云化身亦化大地菩薩。應身亦化凡夫二乘。若不
【現代漢語翻譯】 賢劫（Bhadrakalpa，賢善劫）中有千佛出世。超過這千佛之後，有六十五劫的時間沒有佛出世。然後會有一個大劫，名為大名稱劫（Mahānāmakalpa），所有佛都像賢劫一樣在此劫中成就正覺。過了這個劫之後，八十劫都沒有佛出世。然後會有一個劫名為喻星宿（Upamā-nakṣatra-kalpa），其中有八萬大臣在此劫中成就正覺。過了星宿劫之後，三千劫也沒有佛出世。然後會有一個劫名為重清凈（Adhiśuddha-kalpa），其中的八萬四千采女將在此劫中成就正覺。解釋說，如果按照這段經文，賢劫之後會有大名稱劫，然後才會有星宿劫，其中有八萬佛出世。問：為什麼會這樣互相矛盾？答：一種說法是，這三個劫的時間長短不確定。所謂的星宿劫，總共包含了多個劫。大般若經中，星宿劫的開始被稱為星宿劫，所以只說了六十一劫是星宿劫。賢劫經中，星宿劫的結束被稱為星宿劫，所以隔了很多劫才成為星宿劫。從道理上說，實際上都是星宿劫。所以白馬寺的經文中說這三個劫，每個劫都有千佛出世。千佛的壽命也長短不一。另一種說法是，如果按照小乘的觀點，這三個劫未必沒有間隔就能成佛，因為善根小。如果按照大乘的觀點，這三個劫一定沒有間隔，因為善根多。所謂的成住壞劫，依次被稱為莊嚴劫、賢劫、星宿劫。 第四，解釋本文。菩提（Bodhi）的意思是覺悟，覺悟諸法。授記（Vyākaraṇa）大致可以分為五個方面：一是授記的意義，二是授記的人，三是接受授記的人，四是時間上的差別，五是解釋大意。 第一，授記的意義。如來（Tathāgata）授記有五個意義：一是大師的遠見，二是因必得果，三是令他人起敬，四是不捨眾生，五是修行位階已經很高，所以需要授記。 第二，授記的人。佛有三身（Trikāya）：一種說法是，如果授記給二乘（Śrāvaka-pratyekabuddha）和地前菩薩（Bhūmi-pūrva-bodhisattva），那麼授記的只是化身（Nirmāṇakāya）。如果授記給大地菩薩（Mahābhūmi-bodhisattva），那麼授記的包括報身（Saṃbhogakāya）。現在說化身也可以化度大地菩薩，應身（Svābhāvikakāya）也可以化度凡夫和二乘。如果不這樣，
【English Translation】 In the Bhadrakalpa (Auspicious Aeon), there are a thousand Buddhas. After these thousand Buddhas have passed, know that there will be no Buddhas for sixty-five kalpas. Then there will be a great kalpa called the Mahānāmakalpa (Great Name Aeon), all Buddhas will attain perfect enlightenment in this kalpa just like in the Bhadrakalpa. After this kalpa has passed, there will be no Buddhas arising for eighty kalpas. Then there will be a kalpa named Upamā-nakṣatra-kalpa (Analogy of Stars Aeon), in which eighty thousand ministers will attain perfect enlightenment. After the Nakṣatra-kalpa has passed, there will be no Buddhas arising for three hundred kalpas. Then there will be a kalpa named Adhiśuddha-kalpa (Supreme Purity Aeon), in which eighty-four thousand palace women will attain perfect enlightenment. It is explained that, according to this text, after the Bhadrakalpa there will be the Mahānāmakalpa, and then the Nakṣatra-kalpa, in which eighty thousand Buddhas will appear. Question: Why is this contradictory? Answer: One explanation is that the length of these three kalpas is not fixed. The so-called Nakṣatra-kalpa includes many kalpas in total. In the Mahāprajñāpāramitā Sūtra, the beginning of the Nakṣatra-kalpa is called the Nakṣatra-kalpa, so it only says that sixty-one kalpas are the Nakṣatra-kalpa. In the Bhadrakalpa Sūtra, the end of the Nakṣatra-kalpa is called the Nakṣatra-kalpa, so it is separated by many kalpas to become the Nakṣatra-kalpa. In principle, they are all Nakṣatra-kalpas. Therefore, the White Horse Temple scriptures say that these three kalpas each have a thousand Buddhas. The lifespan of the thousand Buddhas is also unequal, with some being long and some being short. Another explanation is that, according to the Hīnayāna (Smaller Vehicle) school, these three kalpas may not necessarily be without interruption to attain Buddhahood, because the roots of goodness are small. According to the Mahāyāna (Greater Vehicle), these three kalpas should definitely be without interruption, because the roots of goodness are many. The kalpas of formation, existence, destruction, and emptiness are successively called the Vyūhakalpa (Adornment Aeon), Bhadrakalpa, and Nakṣatra-kalpa. Fourth, explaining the text. Bodhi (Enlightenment) means awakening, awakening to all dharmas. Vyākaraṇa (Prophecy) can be roughly divided into five aspects: first, the meaning of prophecy; second, the person who prophesies; third, the person who receives the prophecy; fourth, the differences in time; and fifth, explaining the general meaning. First, the meaning of prophecy. The Tathāgata (Thus Come One) prophesies with five meanings: first, the master's far-sightedness; second, the cause inevitably leads to the result; third, to cause others to arise respect; fourth, not abandoning sentient beings; and fifth, the stage of practice is already high, so prophecy is needed. Second, the person who prophesies. The Buddha has three bodies (Trikāya): One explanation is that if the prophecy is given to Śrāvakas-pratyekabuddhas (Voice-hearers and Solitary Realizers) and Bhūmi-pūrva-bodhisattvas (Bodhisattvas before the Grounds), then the prophecy is only from the Nirmāṇakāya (Emanation Body). If the prophecy is given to Mahābhūmi-bodhisattvas (Great Ground Bodhisattvas), then the prophecy includes the Saṃbhogakāya (Enjoyment Body). Now it is said that the Nirmāṇakāya can also transform Mahābhūmi-bodhisattvas, and the Svābhāvikakāya (Essence Body) can also transform ordinary people and Śrāvakas-pratyekabuddhas. If not,
爾。便違佛地論云神力加而令暫見故。法身雖說法。說法與授記義有異故可言授記者必是化身及他受用身也。
第三受記人有五。如資糧論云。一未發心。二共發心。三隱䨱。四現前。五密意。前四受大乘人。后一受小乘人。解云。未發心者。一云當十信位。今云不然。十信已前已發心。況十信。是故無始來未發菩提心。今如首楞嚴經云。是人往來五道諸根猛利好樂大法。佛知是人過此若干百千萬億阿僧祇劫當得阿耨菩提心。言共發心者。一云十解十行。今言。十信已前善法欲。以法名為發心也。隱䨱者。十回向至七地。謂若聞自授記。於六度行不起精進。若不聞更起精進故。然而欲斷。他人念此菩薩。幾時得菩提。疑故授記也。言現前者。若菩薩成熟出世五根。及得無生忍。住不動地時。非前非后諸佛現前授記故。言密意者。如法華經云我等皆隨喜。大仙密意說授記舍利弗。我等亦當得成佛也。
第四時差別者。莊嚴論云。時差別有二。一有數時記。二無數時記。解云。前菩薩記中。初二為無數時。以行淺故。后二有數時。以行深故。若四劫中間增上及定性為無數時。以但通記故。應化及退菩提為有數時也。
第五解本文者。隨應應通有數時無數時也。
經曰佛告優婆離以下。第二辨中品
【現代漢語翻譯】 現代漢語譯本： 爾。這與《佛地經論》所說的神力加持而令暫見相違背。法身雖然說法，但說法與授記的意義不同，因此可以說授記一定是化身以及他受用身。
第三，受記人有五種。如《資糧論》所說：一、未發心；二、共發心；三、隱覆；四、現前；五、密意。前四種是受大乘記的人，后一種是受小乘記的人。解釋說，未發心的人，一種說法是當十信位。現在說不然，十信位之前已經發心，何況十信位。因此，是從無始以來未發菩提心的人。現在如《首楞嚴經》所說：『是人往來五道，諸根猛利，好樂大法。佛知是人過此若干百千萬億阿僧祇劫當得阿耨多羅三藐三菩提心。』共發心的人，一種說法是十解十行。現在說是十信位之前有善法欲，以法名為發心。隱覆的人，是從十回向到七地。意思是說，如果聽到自己受記，對於六度萬行不會生起精進心，如果不聽到反而會更加精進。然而想要斷除他人念此菩薩，幾時才能得菩提的疑惑，所以授記。現前的人，是菩薩成熟出世五根，以及得到無生法忍，住在不動地時，非前非后諸佛現前授記。密意的人，如《法華經》所說：『我等皆隨喜，大仙（指佛陀）密意說授記舍利弗（Śāriputra）。我等亦當得成佛也。』
第四，時間差別。《莊嚴論》說，時間差別有兩種：一、有數時記；二、無數時記。解釋說，前面的菩薩記中，最初兩種為無數時，因為修行淺薄。後面兩種為有數時，因為修行深厚。如果四劫中間增上以及定性為無數時，因為只是通記。應化以及退菩提為有數時。
第五，解釋本文。隨應應當通有數時和無數時。
經文說『佛告優婆離（Upāli）以下』。第二，辨中品。 English version: Er. This contradicts what the Buddhabhūmi-śāstra says, that it is due to the divine power that one is allowed to see it temporarily. Although the Dharmakāya (法身) preaches the Dharma, there is a difference in meaning between preaching the Dharma and bestowing a prophecy (vyākaraṇa, 授記), therefore it can be said that the one who bestows a prophecy must be a Nirmāṇakāya (化身) and a Sambhogakāya (他受用身).
Third, there are five types of people who receive prophecies. As the Yogācārabhūmi-śāstra says: 1. Those who have not generated the mind (未發心); 2. Those who have generated the mind together (共發心); 3. The concealed (隱覆); 4. The present (現前); 5. The secret intention (密意). The first four receive prophecies for the Mahāyāna, and the last one receives prophecies for the Śrāvakayāna. It is explained that those who have not generated the mind, one explanation is that it refers to the stage of the ten faiths (十信位). Now it is said that this is not the case, because the mind has already been generated before the ten faiths, let alone the ten faiths. Therefore, it refers to those who have not generated the Bodhi mind since beginningless time. Now, as the Śūraṅgama Sūtra says: 'These people travel through the five paths, their faculties are sharp, and they are fond of the great Dharma. The Buddha knows that these people will attain Anuttarā-samyak-saṃbodhi (阿耨多羅三藐三菩提心) after several hundred, thousand, million, and asamkhya (阿僧祇劫) kalpas.' Those who have generated the mind together, one explanation is the ten understandings and ten practices. Now it is said that it refers to the desire for good Dharma before the ten faiths, with Dharma being called the generation of the mind. The concealed are those from the ten dedications to the seventh ground. It means that if they hear that they have received a prophecy, they will not generate diligence in the practice of the six perfections (六度萬行). If they do not hear it, they will be even more diligent. However, in order to cut off others' thoughts about when this Bodhisattva will attain Bodhi, a prophecy is bestowed. The present are those Bodhisattvas who have matured the five roots of transcendence, and have attained the non-origination forbearance (無生法忍), and dwell in the immovable ground (不動地), when Buddhas appear before them, neither before nor after, and bestow a prophecy. The secret intention is as the Lotus Sūtra says: 'We all rejoice, the great sage (大仙, referring to the Buddha) secretly speaks of bestowing a prophecy on Śāriputra (舍利弗). We will also attain Buddhahood.'
Fourth, the difference in time. The Mahāyānasaṃgraha says that there are two types of time differences: 1. Prophecies with a definite time (有數時記); 2. Prophecies with an indefinite time (無數時記). It is explained that in the previous prophecies of Bodhisattvas, the first two are for indefinite times because the practice is shallow. The latter two are for definite times because the practice is deep. If the increase and fixed nature in the middle of the four kalpas are for indefinite times because they are only general prophecies. Transformation and regression from Bodhi are for definite times.
Fifth, explaining the text. It should be understood that both definite and indefinite times are applicable as appropriate.
The sutra says 'The Buddha told Upāli (優婆離) and below.' Second, distinguishing the middle grade.
【English Translation】 Er. This contradicts what the Buddhabhūmi-śāstra says, that it is due to the divine power that one is allowed to see it temporarily. Although the Dharmakāya (法身) preaches the Dharma, there is a difference in meaning between preaching the Dharma and bestowing a prophecy (vyākaraṇa, 授記), therefore it can be said that the one who bestows a prophecy must be a Nirmāṇakāya (化身) and a Sambhogakāya (他受用身). Third, there are five types of people who receive prophecies. As the Yogācārabhūmi-śāstra says: 1. Those who have not generated the mind (未發心); 2. Those who have generated the mind together (共發心); 3. The concealed (隱覆); 4. The present (現前); 5. The secret intention (密意). The first four receive prophecies for the Mahāyāna, and the last one receives prophecies for the Śrāvakayāna. It is explained that those who have not generated the mind, one explanation is that it refers to the stage of the ten faiths (十信位). Now it is said that this is not the case, because the mind has already been generated before the ten faiths, let alone the ten faiths. Therefore, it refers to those who have not generated the Bodhi mind since beginningless time. Now, as the Śūraṅgama Sūtra says: 'These people travel through the five paths, their faculties are sharp, and they are fond of the great Dharma. The Buddha knows that these people will attain Anuttarā-samyak-saṃbodhi (阿耨多羅三藐三菩提心) after several hundred, thousand, million, and asamkhya (阿僧祇劫) kalpas.' Those who have generated the mind together, one explanation is the ten understandings and ten practices. Now it is said that it refers to the desire for good Dharma before the ten faiths, with Dharma being called the generation of the mind. The concealed are those from the ten dedications to the seventh ground. It means that if they hear that they have received a prophecy, they will not generate diligence in the practice of the six perfections (六度萬行). If they do not hear it, they will be even more diligent. However, in order to cut off others' thoughts about when this Bodhisattva will attain Bodhi, a prophecy is bestowed. The present are those Bodhisattvas who have matured the five roots of transcendence, and have attained the non-origination forbearance (無生法忍), and dwell in the immovable ground (不動地), when Buddhas appear before them, neither before nor after, and bestow a prophecy. The secret intention is as the Lotus Sūtra says: 'We all rejoice, the great sage (大仙, referring to the Buddha) secretly speaks of bestowing a prophecy on Śāriputra (舍利弗). We will also attain Buddhahood.' Fourth, the difference in time. The Mahāyānasaṃgraha says that there are two types of time differences: 1. Prophecies with a definite time (有數時記); 2. Prophecies with an indefinite time (無數時記). It is explained that in the previous prophecies of Bodhisattvas, the first two are for indefinite times because the practice is shallow. The latter two are for definite times because the practice is deep. If the increase and fixed nature in the middle of the four kalpas are for indefinite times because they are only general prophecies. Transformation and regression from Bodhi are for definite times. Fifth, explaining the text. It should be understood that both definite and indefinite times are applicable as appropriate. The sutra says 'The Buddha told Upāli (優婆離) and below.' Second, distinguishing the middle grade.
生。此中二。一發愿往生。二雖不願生一向聞名得益。是初也。
經曰但得聞是以下。第二雖不生得益。言闇處者三陰。邊地者即八難。邪見者則五見。惡律儀者則不律儀。對法論立十四種。涅槃經立十六。瑜伽論立十二等。開合不定也。正見者反邪見故。眷屬者反前惡律儀。不謗三寶者不墮闇處邊地也。
經曰佛告優婆離以下。第三辨下。品生。一謂設犯戒悔凈得往生也。言不退轉者。一云。此下品人生彼天聞法。則入十信位故。今云得不退因故不退。而非已得不退也。
經曰佛告優波離汝今以下。第二勸歸聖得利。多陀阿加度者翻如來。阿羅呵者反應供。三藐三佛陀者反正遍知也。
經曰佛告優婆離佛滅以下。第三歸聖滅罪。言十善行者。思念云爲行。若重者為十善道也。見一天人者。隨遇一有情。即應念彌勒所思。謂有苦令離。無樂令得。惡者令除。善者令攝等也。一蓮華者。隨遇一法。則應念彌勒妙法。今且舉一有情一法則念彌勒。如是意者顯作上生因。除千二百劫罪者。彌勒大願力所致。是故但思中念人除千二百劫罪。若起身業而首不至地人者。除五十劫罪。若首至地人。除百億劫罪。此第三人日夜相續。長時身心等歸皆重故言設不生天者。生天業力未滿。未滿善因故。龍華三會
【現代漢語翻譯】 現代漢語譯本：生。此中二：一、發願往生；二、雖不願生，一向聞名得益。這是第一種情況。
經文說：『但得聞是以下』。這是第二種情況，雖不往生，也能得到利益。『闇處』指的是三陰（五陰中的受、想、行）。『邊地』指的是八難（指沒有機會聽聞佛法的八種障礙）。『邪見』指的是五見（身見、邊見、邪見、見取見、戒禁取見）。『惡律儀』指的是不律儀（違背戒律的行為）。對法論立十四種，涅槃經立十六種，瑜伽論立十二種等，開合不定。『正見』是與邪見相反。『眷屬』是與前面的惡律儀相反。『不謗三寶』就不會墮入闇處和邊地。
經文說：『佛告優婆離以下』。這是第三部分，辨別下品往生。一種說法是，這些下品往生的人，生到彼天后聽聞佛法，就能進入十信位。所以說得到不退轉的因，因此不退轉，但並非已經得到不退轉的果位。
經文說：『佛告優婆離汝今以下』。這是第二部分，勸導歸依聖者以獲得利益。『多陀阿伽度』（Tathagata）翻譯為如來。『阿羅呵』（Arhat）翻譯為應供。『三藐三佛陀』（Samyaksambuddha）翻譯為正遍知。
經文說：『佛告優婆離佛滅以下』。這是第三部分，歸依聖者以消除罪業。『十善行』，思念是行為的根本。如果行為嚴重，就成為十惡道。『見一天人』，隨緣遇到一個有情眾生，就應該思念彌勒菩薩所思念的，即讓有苦的人離開痛苦，沒有快樂的人得到快樂，惡的去除，善的攝取等等。『一蓮華』，隨緣遇到一個法，就應該思念彌勒菩薩的妙法。現在暫且舉一個有情眾生和一個法來思念彌勒菩薩。這樣的意思是，顯現了往生兜率天的因。消除一千二百劫的罪業，是彌勒菩薩的大願力所致。因此，僅僅是心中思念彌勒菩薩，就能消除一千二百劫的罪業。如果起身禮拜，但頭沒有碰到地面，就能消除五十劫的罪業。如果頭碰到地面，就能消除百億劫的罪業。這第三種人日夜相續，長時間身心歸依都非常懇切，所以說『設不生天者』，是因為生天的業力還沒有圓滿，善因還沒有積滿。龍華三會（Maitreya Buddha's three assemblies under the Dragon Flower tree）。
【English Translation】 English version: Birth. There are two aspects to this: first, vowing to be reborn; second, although not vowing to be reborn, benefiting from constantly hearing the name. This is the first case.
The sutra says: 'But obtaining hearing is below.' This is the second case, benefiting even without being reborn. 'Dark places' refer to the three skandhas (the skandhas of feeling, perception, and mental formations among the five skandhas). 'Borderlands' refer to the eight difficulties (eight obstacles that prevent one from hearing the Dharma). 'Wrong views' refer to the five views (self-view, extreme view, wrong view, view of holding to views, and view of holding to precepts). 'Evil precepts' refer to non-precepts (actions that violate precepts). The Abhidharma-kosa establishes fourteen types, the Nirvana Sutra establishes sixteen, the Yoga-bhumi establishes twelve, etc., with varying classifications. 'Right view' is the opposite of wrong view. 'Family' is the opposite of the preceding evil precepts. 'Not slandering the Three Jewels' means not falling into dark places and borderlands.
The sutra says: 'The Buddha told Upali below.' This is the third part, distinguishing the lower grades of rebirth. One explanation is that these people reborn in the lower grades, upon hearing the Dharma in that heaven, can enter the ten stages of faith. Therefore, it is said that they obtain the cause of non-retrogression, and thus do not regress, but they have not yet attained the state of non-retrogression.
The sutra says: 'The Buddha told Upali, you now below.' This is the second part, encouraging reliance on the holy ones to obtain benefits. 'Tathagata' (Tathagata) is translated as 'Thus Come One'. 'Arhat' (Arhat) is translated as 'Worthy of Offerings'. 'Samyaksambuddha' (Samyaksambuddha) is translated as 'Right and Universal Knowledge'.
The sutra says: 'The Buddha told Upali, after the Buddha's extinction below.' This is the third part, relying on the holy ones to eliminate sins. 'Ten good deeds', thought is the root of action. If the action is serious, it becomes the ten evil paths. 'Seeing a deva', upon encountering a sentient being by chance, one should contemplate what Maitreya Bodhisattva contemplates, which is to relieve those who are suffering, to give joy to those who have no joy, to remove evil, and to gather good, etc. 'One lotus flower', upon encountering a Dharma by chance, one should contemplate the wonderful Dharma of Maitreya Bodhisattva. Now, let's temporarily take one sentient being and one Dharma to contemplate Maitreya Bodhisattva. The meaning of this is to reveal the cause of being reborn in Tushita Heaven. Eliminating the sins of twelve hundred kalpas is due to the great vows of Maitreya Bodhisattva. Therefore, merely thinking of Maitreya Bodhisattva in one's mind can eliminate the sins of twelve hundred kalpas. If one rises to prostrate, but the head does not touch the ground, one can eliminate the sins of fifty kalpas. If the head touches the ground, one can eliminate the sins of a hundred billion kalpas. This third type of person continues day and night, and their long-term physical and mental reliance is very sincere, so it is said 'if they are not reborn in heaven', it is because the karmic power for rebirth in heaven is not yet complete, and the good causes have not yet been fully accumulated. The three assemblies of Longhua (Maitreya Buddha's three assemblies under the Dragon Flower tree).
發心。前三品修人者。業力得滿故。此唯修思勝劣故。差別也。問預造彌勒當成佛形者。從何境生福。答一云。從未來境生福。以信未成故。若造佛及普菩薩形造者。有二義可解也。今云不然。去來其現在所隔。是故從彌勒本地生福。
經曰說此語時以下。第二眾發願。此中二。初眾發願。后佛記生。是初也。百千匝者。為顯不離百千生也。
經曰世尊記曰以下。第二佛記生。謂乃至下品行者。一念稱彌勒名皆得生。況能修福持戒上品而何不生耶。
經曰佛告優波離以下。第三結正覺。
經曰爾時尊者阿難以下。第三歡喜奉行分。此中四。一問。二答。三時眾得益。四奉喜退。流通可準也。言他方者。或有經云十方是。則善慧地菩薩聞此經得入第十地健行定。以此文證。化身化地上也。八萬諸天者。此方兜率天眾得益。非但當時發心。亦愿未來隨生故。
彌勒下生經
將釋此經。略有三門。一來意。二釋名。三講文。
言來意有二。一為化下品眾生故。謂彌勒生天雖得上品中品人利而下品人未得聖益故。二為顯人間教導故。謂天上教導雖先廣顯。而人間以七相教化眾生。猶未唱故。故上生后辨下生。
第二釋名者。有三對。一能說所說對。謂佛說者為能說。彌勒下
【現代漢語翻譯】 現代漢語譯本 發心。前三品修人者，因業力圓滿的緣故。這裡只修習思惟的殊勝與否，這是（與前三品）的差別。問：預先塑造彌勒（Maitreya，未來佛）將要成佛的形像，從何處生出福報？答：一種說法是，從未來境界生出福報，因為（對彌勒的）信心尚未成就。如果塑造佛和普賢菩薩（Samantabhadra，象徵菩薩行愿的菩薩）的形像，有兩種解釋。現在說不是這樣。過去、未來與現在所間隔的，因此從彌勒的本地生出福報。 經文說『說此語時』以下，是第二部分，大眾發願。這部分分為兩部分，首先是大眾發願，然後是佛陀授記往生。這是第一部分。『百千匝者』，是爲了顯示不離百千次生死輪迴。 經文說『世尊記曰』以下，是第二部分，佛陀授記往生。意思是說，即使是下品修行的人，只要一念稱念彌勒（Maitreya，未來佛）的名號，都能往生，更何況是能夠修福持戒的上品修行人，怎麼會不能往生呢？ 經文說『佛告優波離』以下，是第三部分，總結正覺。 經文說『爾時尊者阿難』以下，是第三部分，歡喜奉行分。這部分分為四個部分：一、提問；二、回答；三、當時在場的大眾得到利益；四、歡喜信受奉行而退去。流通的方式可以參照（其他經典）。所說的『他方』，或者有經典說是十方。那麼，善慧地的菩薩聽聞此經，就能進入第十地健行定。用這段經文來證明，（彌勒）化身教化地上菩薩。『八萬諸天者』，是指此方兜率天（Tushita Heaven，欲界天之一，彌勒菩薩的居所）的天眾得到利益。不僅僅是當時發心，也希望未來能夠跟隨彌勒菩薩往生。 《彌勒下生經》 將要解釋這部經，大概有三個方面：一、來意；二、解釋經名；三、講解經文。 所說的來意有兩個：一是為教化下品眾生。因為彌勒（Maitreya，未來佛）生天，雖然使上品、中品的人得到利益，而下品的人沒有得到聖人的利益。二是為顯示人間教導。因為天上教導雖然先前已經廣泛顯現，而人間以七種相好教化眾生，還沒有宣揚。所以先說上生，后辨下生。 第二，解釋經名，有三對：一、能說和所說相對。佛說為能說，《彌勒下
【English Translation】 English version The arising of the aspiration (Bodhicitta). The previous three sections concern cultivators who, due to the fulfillment of their karmic force, attain rebirth. This section focuses solely on cultivating the superiority or inferiority of thought, hence the difference. Question: If one were to create an image of Maitreya (the future Buddha) destined to become a Buddha, from what source would merit arise? Answer: One explanation is that merit arises from the future realm because faith (in Maitreya) has not yet been established. If one were to create images of the Buddha and Samantabhadra (the bodhisattva symbolizing the vows and practices of bodhisattvas), there are two possible interpretations. However, we say this is not the case. The past, future, and present are separated; therefore, merit arises from Maitreya's own realm. The sutra says, 'When these words were spoken,' and onwards, is the second part, the assembly making vows. This part is divided into two: first, the assembly makes vows, and then the Buddha bestows predictions of rebirth. This is the first part. 'Hundreds of thousands of kalpas' indicates not being separated from hundreds of thousands of lives. The sutra says, 'The World Honored One predicted,' and onwards, is the second part, the Buddha bestowing predictions of rebirth. It means that even practitioners of the lowest grade, with just one thought of reciting the name of Maitreya (the future Buddha), can be reborn there. How much more so those of the highest grade who cultivate merit and uphold precepts; how could they not be reborn there? The sutra says, 'The Buddha told Upali,' and onwards, is the third part, concluding with right enlightenment. The sutra says, 'At that time, the Venerable Ananda,' and onwards, is the third part, the section on joyful practice. This part is divided into four: one, a question; two, an answer; three, the assembly at that time receiving benefit; four, joyfully accepting and practicing, then departing. The way of propagation can be referenced (from other sutras). The 'other directions' mentioned, some sutras say are the ten directions. Then, bodhisattvas of the Good Wisdom Ground, upon hearing this sutra, can enter the Tenth Ground's Vigorous Walking Samadhi. This passage proves that (Maitreya's) manifested body teaches bodhisattvas on the ground. 'Eighty thousand devas' refers to the devas of Tushita Heaven (one of the heavens in the Desire Realm, the abode of Maitreya Bodhisattva) in this realm receiving benefit. It's not just about making vows at that time, but also hoping to follow Maitreya Bodhisattva in future rebirths. The Sutra of Maitreya's Descent In explaining this sutra, there are roughly three aspects: one, the intention; two, explaining the name; three, explaining the text. The intention has two aspects: one is to teach beings of the lower grades. Because Maitreya's (the future Buddha) rebirth in heaven benefits those of the upper and middle grades, while those of the lower grades do not receive the benefit of the sages. The second is to reveal teaching in the human realm. Because although teaching in the heavens has already been widely revealed, the teaching of beings in the human realm with seven auspicious marks has not yet been proclaimed. Therefore, the ascent is discussed first, then the descent is distinguished. Second, explaining the name has three pairs: one, the pair of the speaker and what is spoken. The Buddha speaking is the speaker, and the descent of Maitreya
生經者為所說。二能受所受對。謂彌勒為能受。下生為所受。三所詮能詮對。謂彌勒下生為所詮。經為能詮也。都言雖有八相。而復后七相皆在人間。對天故皆言下生。廣談下生聖化之事故。名下生經。則依主釋也。
第三講文為二。初略辨下人化益眾生。后廣辨下人化益眾生。謂下品人自有優劣故。故有此略廣。初中三分。一證信傳經分。二問答廣說分。三聞說奉行分。一云。此經亦有發起序。謂爾時阿難至汝還就坐。為發起序。此解不然。無有餘經對問佛答文而名為發起故。初中有五句。若三句同別。
經之初句聞如是者。前經中先標所聞法故。先言如是。后曰我聞。今此經意。多聞總領如來所說法為表。故先聞后如是。或可錯語非一故。義亦無失。后句中雲五百人者。如中阿含經云。佛告舍利子。此五百比丘。九十比丘得三明達。九十比丘得俱解脫。余比丘得慧解脫也。
經曰爾時阿難以下。第二問答廣說分。此中四。一阿難陳請。二如來許說。三阿難領旨。四如來正答。初中三。初儀式。二彰聖。三陳請。是初也。露右臂者。顯能解佛意也。膝著顯能領也。白世尊言以下。第二彰聖。即為二。初總彰。后別彰。是初也。言事者即指法也。當來等者指時。欲請彌勒當來化導事故。故須彰三通
【現代漢語翻譯】 現代漢語譯本：
這段經文是關於『生經』所講述的內容。它包含三種對應關係：一是能受與所受的對應，即彌勒（Maitreya）為能受者，下生（descent）為所受者。二是所詮與能詮的對應，即彌勒下生是所要表達的內容，而經文字身是表達的工具。雖然總的來說有八相成道，但后七相都在人間發生，相對於天界而言，都稱為『下生』。經文廣泛地講述了下生后聖者的教化事蹟，因此稱為《下生經》，這是一種依主釋的命名方式。
第三部分講解經文分為兩部分：首先簡要地辨析下生之人教化利益眾生的情況，然後詳細地辨析下生之人教化利益眾生的情況。因為下品之人也有優劣之分，所以有簡略和詳細之分。初略辨析部分分為三部分：一是證明可信、傳經的部分，二是問答廣說的部分，三是聽聞后奉行實踐的部分。有人說，這部經也有發起序，即『爾時阿難至汝還就坐』是發起序。這種解釋是不對的，因為沒有其他經典在對問佛答的經文前加上發起序。初略辨析部分有五句，可以分為三種同和別的情況。
經文的第一句『聞如是者』，是因為之前的經文中先標明了所聽聞的法，所以先說『如是』，后說『我聞』。現在這部經的意思是，多聞的人總領如來所說的法作為表率，所以先『聞』后『如是』。或者可能是傳錯的說法不止一種，但義理上也沒有缺失。后一句中說『五百人』，如《中阿含經》所說：佛告訴舍利子，這五百比丘中，九十比丘得到了三明達，九十比丘得到了俱解脫，其餘比丘得到了慧解脫。
經文說『爾時阿難以下』，是第二部分問答廣說。這部分分為四個小部分：一是阿難陳述請求，二是如來允許解說，三是阿難領會旨意，四是如來正式回答。第一小部分阿難陳述請求又分為三個部分：一是儀式，二是彰顯聖德，三是陳述請求。這是第一部分。『露右臂』表示能夠理解佛的意圖，『膝著』表示能夠領會。『白世尊言以下』，是第二部分彰顯聖德，分為兩部分：一是總的彰顯，二是分別的彰顯。這是第一部分。『言事者』指的是佛法，『當來等者』指的是時間，想要請求彌勒（Maitreya）將來教化引導眾生的事，所以需要彰顯三通（過去、現在、未來）。 English version:
This sutra is about what the 『Birth Sutra』 (Sheng Jing) describes. It contains three correspondences: first, the correspondence between the receiver and the received, that is, Maitreya (彌勒) as the receiver, and the descent (下生) as the received. Second, the correspondence between what is expressed and the means of expression, that is, Maitreya's descent is what is to be expressed, and the sutra itself is the tool for expression. Although generally speaking, there are eight aspects of achieving Buddhahood, the last seven aspects all occur in the human realm. Relative to the heavens, they are all called 『descent』. The sutra extensively narrates the events of the saint's teachings after the descent, so it is called the 『Descent Sutra』 (Xia Sheng Jing), which is a possessive compound naming method.
The third part, explaining the sutra, is divided into two parts: first, briefly analyzing the situation of those who descend to teach and benefit sentient beings, and then analyzing in detail the situation of those who descend to teach and benefit sentient beings. Because there are also superior and inferior among those of lower quality, there are brief and detailed analyses. The initial brief analysis is divided into three parts: first, the part that proves credibility and transmits the sutra; second, the part of questions and answers with extensive explanations; and third, the part of listening and then practicing accordingly. Some say that this sutra also has an introductory section, that is, 『At that time, Ananda to return to your seat』 is the introductory section. This explanation is incorrect, because no other sutras add an introductory section before the text of questions and answers between the Buddha. The initial brief analysis has five sentences, which can be divided into three cases of similarity and difference.
The first sentence of the sutra, 『Heard thus』, is because the previous sutras first marked what was heard, so first say 『thus』, and then say 『I heard』. The meaning of this sutra now is that those who have heard much take the lead in summarizing the Dharma spoken by the Tathagata, so first 『hear』 and then 『thus』. Or it may be that there is more than one kind of wrongly transmitted statement, but there is no loss in the meaning. The later sentence says 『five hundred people』, as the 《Madhyama-āgama Sutra》 (中阿含經) says: The Buddha told Shariputra (舍利子) that among these five hundred Bhikkhus, ninety Bhikkhus attained the Three Clear Knowledges (三明達), ninety Bhikkhus attained both liberation (俱解脫), and the remaining Bhikkhus attained wisdom liberation (慧解脫).
The sutra says 『At that time, Ananda and below』, which is the second part, questions and answers with extensive explanations. This part is divided into four small parts: first, Ananda's statement of request; second, the Tathagata's permission to explain; third, Ananda's understanding of the meaning; and fourth, the Tathagata's formal answer. The first small part, Ananda's statement of request, is divided into three parts: first, the ritual; second, the manifestation of saintly virtue; and third, the statement of request. This is the first part. 『Exposing the right arm』 indicates the ability to understand the Buddha's intention, and 『kneeling』 indicates the ability to comprehend. 『Saying to the World Honored One and below』 is the second part, manifesting saintly virtue, which is divided into two parts: first, the general manifestation; and second, the separate manifestation. This is the first part. 『Saying things』 refers to the Buddha Dharma, 『the coming and so on』 refers to the time, wanting to request Maitreya (彌勒) to teach and guide sentient beings in the future, so it is necessary to manifest the three comprehensions (past, present, and future).
【English Translation】 This passage discusses the content of the 'Birth Sutra'. It includes three types of correspondences: first, the correspondence between the receiver and the received, where Maitreya is the receiver, and the descent is the received. Second, the correspondence between what is expressed and the means of expression, where Maitreya's descent is what is to be expressed, and the sutra itself is the tool for expression. Although generally speaking, there are eight aspects of achieving Buddhahood, the last seven aspects all occur in the human realm. Relative to the heavens, they are all called 'descent'. The sutra extensively narrates the events of the saint's teachings after the descent, so it is called the 'Descent Sutra', which is a possessive compound naming method. The third part, explaining the sutra, is divided into two parts: first, briefly analyzing the situation of those who descend to teach and benefit sentient beings, and then analyzing in detail the situation of those who descend to teach and benefit sentient beings. Because there are also superior and inferior among those of lower quality, there are brief and detailed analyses. The initial brief analysis is divided into three parts: first, the part that proves credibility and transmits the sutra; second, the part of questions and answers with extensive explanations; and third, the part of listening and then practicing accordingly. Some say that this sutra also has an introductory section, that is, 'At that time, Ananda to return to your seat' is the introductory section. This explanation is incorrect, because no other sutras add an introductory section before the text of questions and answers between the Buddha. The initial brief analysis has five sentences, which can be divided into three cases of similarity and difference. The first sentence of the sutra, 'Heard thus', is because the previous sutras first marked what was heard, so first say 'thus', and then say 'I heard'. The meaning of this sutra now is that those who have heard much take the lead in summarizing the Dharma spoken by the Tathagata, so first 'hear' and then 'thus'. Or it may be that there is more than one kind of wrongly transmitted statement, but there is no loss in the meaning. The later sentence says 'five hundred people', as the 《Madhyama-āgama Sutra》 says: The Buddha told Shariputra that among these five hundred Bhikkhus, ninety Bhikkhus attained the Three Clear Knowledges, ninety Bhikkhus attained both liberation, and the remaining Bhikkhus attained wisdom liberation. The sutra says 'At that time, Ananda and below', which is the second part, questions and answers with extensive explanations. This part is divided into four small parts: first, Ananda's statement of request; second, the Tathagata's permission to explain; third, Ananda's understanding of the meaning; and fourth, the Tathagata's formal answer. The first small part, Ananda's statement of request, is divided into three parts: first, the ritual; second, the manifestation of saintly virtue; and third, the statement of request. This is the first part. 'Exposing the right arm' indicates the ability to understand the Buddha's intention, and 'kneeling' indicates the ability to comprehend. 'Saying to the World Honored One and below' is the second part, manifesting saintly virtue, which is divided into two parts: first, the general manifestation; and second, the separate manifestation. This is the first part. 'Saying things' refers to the Buddha Dharma, 'the coming and so on' refers to the time, wanting to request Maitreya to teach and guide sentient beings in the future, so it is necessary to manifest the three comprehensions.
智也。縣鑒(音皆彌冥辨)。
經曰過去諸佛以下。第二別彰。此中三。初彰過去佛智。次彰現世智。后彰未來智。是初也。言姓者。毗婆尸佛出剎利姓。拘留孫佛出婆羅門姓等也。言字者即二十年名。言名者初生名。言號者十號也。弟子者聲聞也。補翼佛故名翼從也。言多小者。毗婆尸佛三會說法。謂初十六萬八千人。次十萬人。后八萬人。尸棄佛亦三會。初十萬人。次八萬人。后七萬人。毗婆舍佛二會。初七萬人。后六萬人。留孫佛一會說四萬人。含牟尼佛一會說三萬人。迦葉佛一會三萬人。釋迦一會千二百五十人。廣如長阿含第一卷也。言一劫百劫等者顯時智也。如婦人無近請佛經云。第一佛般涅槃已來九十劫。第二佛般涅槃已來三十一劫。第三佛般涅槃亦三十一劫。乃至迦葉佛般涅槃已來萬歲者。解云。七世佛中間前後遠近差別也。亦復知以下意顯知化眾。謂雀無近經。第一佛父名波漂剎利王。母名波頭末。乃至迦葉佛父名波羅摩達。母名檀那越等也。
經曰則能分別以下。第二彰現世智。
經曰亦復明了以下。第三彰未來智。
經曰欲聞其變以下。第三陳請。請五事。一神力變。二徒眾多小。三彌勒成佛。四依果莊嚴。謂境豐樂。五億世時。
經曰佛告阿難以下。第二佛許
【現代漢語翻譯】 現代漢語譯本： 智者啊。要明辨縣鑒（音皆彌冥辨）。
經文說『過去諸佛以下』。這是第二部分，分別闡述。這部分分為三段。首先闡述過去佛的智慧，其次闡述現世的智慧，最後闡述未來佛的智慧。這是第一段。說到『姓』，毗婆尸佛（Vipashyin Buddha）出自剎帝利（Kshatriya）姓，拘留孫佛（Krakucchanda Buddha）出自婆羅門（Brahmin）姓等等。說到『字』，指的是二十歲時的名字。說到『名』，指的是初生時的名字。說到『號』，指的是如來的十種稱號。『弟子』指的是聲聞弟子。因為輔助佛，所以稱為『翼從』。說到『多少』，毗婆尸佛（Vipashyin Buddha）曾三次集會說法，第一次有十六萬八千人，第二次有十萬人，第三次有八萬人。尸棄佛（Shikhin Buddha）也曾三次集會，第一次有十萬人，第二次有八萬人，第三次有七萬人。毗舍婆佛（Vishvabhu Buddha）曾兩次集會，第一次有七萬人，第二次有六萬人。拘留孫佛（Krakucchanda Buddha）一次集會說法，有四萬人。迦那迦牟尼佛（Kanakamuni Buddha）一次集會說法，有三萬人。迦葉佛（Kashyapa Buddha）一次集會說法，有三萬人。釋迦牟尼佛（Shakyamuni Buddha）一次集會說法，有一千二百五十人。詳細情況見《長阿含經》第一卷。說到『一劫』、『百劫』等，是爲了顯示時間上的智慧。如《婦人無近請佛經》所說，第一尊佛般涅槃（Parinirvana）至今已九十劫，第二尊佛般涅槃至今已三十一劫，第三尊佛般涅槃至今也已三十一劫，乃至迦葉佛（Kashyapa Buddha）般涅槃至今已有一萬歲。解釋說，這是爲了說明過去七尊佛之間時間上的前後遠近差別。『亦復知以下』，是爲了顯示佛陀知道如何教化眾生。如《雀無近經》所說，第一尊佛的父親名為波漂剎帝利王（Papa Kshatriya），母親名為波頭末（Paduma），乃至迦葉佛（Kashyapa Buddha）的父親名為波羅摩達（Brahmadatta），母親名為檀那越（Dhana），等等。
經文說『則能分別以下』。這是第二部分，闡述現世的智慧。
經文說『亦復明了以下』。這是第三部分，闡述未來佛的智慧。
經文說『欲聞其變以下』。這是第三部分，陳述請求。請求五件事：一是神通變化，二是徒眾多少，三是彌勒（Maitreya）成佛的情況，四是依報的莊嚴，即環境的豐樂，五是經歷的億世時間。
經文說『佛告阿難以下』。這是第二部分，佛陀應允。
【English Translation】 English version: Wise one. Discern and distinguish the county mirror (pronounced jie mi ming bian).
The sutra says 'Past Buddhas and below.' This is the second section, elaborating separately. This section is divided into three parts. First, it elucidates the wisdom of past Buddhas, second, it elucidates the wisdom of the present world, and third, it elucidates the wisdom of future Buddhas. This is the first part. Speaking of 'surname,' Vipashyin Buddha came from the Kshatriya surname, Krakucchanda Buddha came from the Brahmin surname, and so on. Speaking of 'style name,' it refers to the name at the age of twenty. Speaking of 'name,' it refers to the name at birth. Speaking of 'title,' it refers to the ten epithets of a Tathagata. 'Disciples' refers to Shravaka disciples. Because they assist the Buddha, they are called 'attendants.' Speaking of 'number,' Vipashyin Buddha held three assemblies to preach the Dharma, the first with 168,000 people, the second with 100,000 people, and the third with 80,000 people. Shikhin Buddha also held three assemblies, the first with 100,000 people, the second with 80,000 people, and the third with 70,000 people. Vishvabhu Buddha held two assemblies, the first with 70,000 people, and the second with 60,000 people. Krakucchanda Buddha held one assembly to preach the Dharma, with 40,000 people. Kanakamuni Buddha held one assembly to preach the Dharma, with 30,000 people. Kashyapa Buddha held one assembly to preach the Dharma, with 30,000 people. Shakyamuni Buddha held one assembly, with 1,250 people. Details can be found in the first volume of the Dirgha Agama Sutra. Speaking of 'one kalpa,' 'one hundred kalpas,' etc., it is to show wisdom in time. As the 'Sutra of Women Not Approaching the Buddha' says, it has been ninety kalpas since the first Buddha entered Parinirvana, thirty-one kalpas since the second Buddha entered Parinirvana, and thirty-one kalpas since the third Buddha entered Parinirvana, and even ten thousand years since Kashyapa Buddha entered Parinirvana. The explanation is that this is to illustrate the differences in time, distance, and proximity between the past seven Buddhas. 'Also knowing below' is to show that the Buddha knows how to teach sentient beings. As the 'Sutra of Sparrows Not Approaching' says, the first Buddha's father was named Papa Kshatriya, and his mother was named Paduma, and even Kashyapa Buddha's father was named Brahmadatta, and his mother was named Dhana, and so on.
The sutra says 'Then able to distinguish below.' This is the second part, elucidating the wisdom of the present world.
The sutra says 'Also clearly below.' This is the third part, elucidating the wisdom of future Buddhas.
The sutra says 'Wanting to hear its changes below.' This is the third part, stating the request. Requesting five things: first, supernatural transformations; second, the number of disciples; third, the circumstances of Maitreya's Buddhahood; fourth, the adornment of the environment, that is, the abundance and joy of the environment; and fifth, the eons of time experienced.
The sutra says 'The Buddha told Ananda below.' This is the second part, the Buddha agreeing.
說。言彌勒出現者。正許佛問兼許時問也。國土豐樂也。弟子多小者。許弟子翼從也。
經曰是時阿難以下。第三阿難領旨。
經曰爾時世尊告以下。第四如來正答。此中二。初正問答。后勸修因。初中四。一答境豐樂。二答佛。三答徒眾。四答滅時。神變者答徒眾。弟子中兼故不別答也。初中亦四。一國邑莊嚴。二地土廣美。三人民相和。四王臣勝善是初也。久遠者說此經時。望彌勒出世時。逕五十六億萬歲故。雞頭者。奘法師云。西方說王舍城是香芳城。未來有王名飼佉。所都大城名雞頭末。此云慧幢。然即知雞頭末即是王舍城國界。一云閻浮提國界。義亦無失。成佛經云翅頭末即是也。言城者王居義。人民所居名為郭也。城似雞頭。故因為名雞頭末也。十二由旬者。雖受勝報而不出十二因緣故。七由旬者不雖七隨眠故也。街巷(音上桂下弘實上離下加尸于彌也)成佛經云。有大力龍王名為羅尸棄。即是互顯也。羅剎鬼者此云可畏也。成佛經云大夜叉神者互顯。以彼城有夜叉羅剎二神故。寐后除穢者。其鬼者人眠后乃現詣惡穢爭令凈故。
經曰阿難當知以下。第二地土廣美。十萬由旬者。成佛經云。是時閻浮提地長十千由旬。廣八千由旬。金光明經第六云。閻浮提地。縱廣七千由旬者。今云。
【現代漢語翻譯】 現代漢語譯本：佛陀說：『彌勒出現』，這既是允許佛陀提問，也允許提問時間。『國土豐樂』，這是回答國土的富饒安樂。『弟子多小』，這是允許提問弟子們的隨從情況。
經文說：『是時阿難以下』，這是第三部分，阿難領會佛旨。
經文說：『爾時世尊告以下』，這是第四部分，如來正式回答。這部分分為兩部分：首先是正式的問答，然後是勸勉修習因地。在正式問答中又分為四個方面：一是回答國土的豐樂，二是回答佛陀的情況，三是回答徒眾的情況，四是回答涅槃的時間。『神變』是回答徒眾的情況，因為在回答弟子時已經包含了神變，所以不再單獨回答。在回答國土豐樂中也分為四個方面：一是城邑的莊嚴，二是土地的廣闊美好，三是人民的和睦相處，四是國王和大臣的賢勝善良。這是第一個方面。『久遠者』是指宣說此經的時間，期望彌勒出世的時間，經過五十六億萬年之久。『雞頭者』，玄奘法師說，西方稱王舍城為香芳城，未來有國王名叫飼佉（Sikhā），所都的大城名叫雞頭末（Ketumatī），這裡翻譯為慧幢。由此可知，雞頭末就是王舍城的國界。另一種說法是閻浮提（Jambudvīpa）的國界，意義也沒有錯。《成佛經》中說翅頭末（Śirṣa-mati）就是它。『城』的意思是國王居住的地方，人民居住的地方稱為『郭』。城池像雞頭，因此得名雞頭末。『十二由旬者』，雖然享受殊勝的果報，但仍然不出離十二因緣。『七由旬者』，不隨逐七隨眠（sapta anuśayāh）。街巷（讀音為上桂下弘，實上離下加尸于彌）《成佛經》中說，有大力龍王名叫羅尸棄（Rośikhi），這是一種相互顯現。羅剎鬼（Rākṣasa）的意思是可畏。《成佛經》中說大夜叉神，也是相互顯現，因為那座城裡有夜叉和羅剎二神。『寐后除穢者』，這些鬼在人們睡著后才出現，前往污穢的地方爭著打掃乾淨。
經文說：『阿難當知以下』，這是第二部分，土地的廣闊美好。『十萬由旬者』，《成佛經》中說，那時閻浮提的土地長十千由旬，寬八千由旬。《金光明經》第六卷說，閻浮提的土地，縱橫七千由旬，現在說。
【English Translation】 English version: The Buddha said, 'Maitreya's appearance,' this is both allowing the Buddha to ask and allowing the question of time. 'The land is rich and happy,' this is answering the richness and happiness of the land. 'The disciples are many and small,' this is allowing the question of the disciples' followers.
The sutra says, 'At that time, Ānanda, etc.,' this is the third part, Ānanda understands the Buddha's intention.
The sutra says, 'Then the World Honored One told, etc.,' this is the fourth part, the Tathāgata formally answers. This part is divided into two parts: first, the formal question and answer, and then the exhortation to cultivate the cause. In the formal question and answer, it is divided into four aspects: first, answering the richness and happiness of the land, second, answering the Buddha's situation, third, answering the situation of the disciples, and fourth, answering the time of Nirvana. 'Divine transformation' is answering the situation of the disciples, because the divine transformation is already included in the answer to the disciples, so it is not answered separately. In answering the richness and happiness of the land, it is also divided into four aspects: first, the solemnity of the cities, second, the vastness and beauty of the land, third, the harmony of the people, and fourth, the virtue and goodness of the king and ministers. This is the first aspect. 'Long ago' refers to the time of expounding this sutra, the time of expecting Maitreya's appearance, after fifty-six billion years. 'Chicken Head' (Ketumatī), the Venerable Xuanzang said that the West calls Rājagṛha (王舍城) as Xiangfang City (香芳城), and in the future there will be a king named Sikhā (飼佉), and the great city where he resides is called Ketumatī (雞頭末), which is translated here as Banner of Wisdom (慧幢). From this, it can be known that Ketumatī is the border of Rājagṛha. Another saying is the border of Jambudvīpa (閻浮提), and the meaning is not wrong. The Sutra of Becoming Buddha (成佛經) says that Śirṣa-mati (翅頭末) is it. 'City' means the place where the king lives, and the place where the people live is called 'Guo' (郭). The city is like a chicken head, hence the name Ketumatī. 'Twelve yojanas' (由旬) means that although they enjoy superior rewards, they still do not depart from the twelve links of dependent origination. 'Seven yojanas' means not following the seven latent defilements (sapta anuśayāh). Streets and alleys (pronounced as shang gui xia hong, shi shang li xia jia shi yu mi) The Sutra of Becoming Buddha says that there is a powerful dragon king named Rośikhi (羅尸棄), which is a mutual manifestation. Rākṣasa (羅剎鬼) means fearful. The Sutra of Becoming Buddha says the great Yaksha god, which is also a mutual manifestation, because there are two gods, Yaksha and Rākṣasa, in that city. 'Removing filth after sleep' means that these ghosts only appear after people fall asleep, and go to filthy places to compete for cleaning.
The sutra says, 'Ānanda, you should know, etc.,' this is the second part, the vastness and beauty of the land. 'One hundred thousand yojanas,' The Sutra of Becoming Buddha says that at that time, the land of Jambudvīpa was ten thousand yojanas long and eight thousand yojanas wide. The sixth volume of the Golden Light Sutra says that the land of Jambudvīpa is seven thousand yojanas in length and width, now it says.
彌勒初出時。四海水多減而地多增。故云十萬由旬。后漸久遠時。海水還增。地狹短故。十千及七千不違。若有違文。準此可解也。各據一方者。海水各退縮一方故。諸山消滅及平正如鏡者。約理實言其時亦有山石等。而對令故無耳。若不爾。違下文云大迦葉住此山故。
經曰爾時時氣和適以下。第三人民相和。四時者春秋等四時。順節者八節。謂四時有二日故。即立春春分。立夏夏分。立秋秋分。立冬冬分。廣如凈度三昧經也。若人民行違天地。即四時氣不順時節。今其時人民相和故。百八患者。一云百八煩惱。今云不然。諸大乘經論。曾無說百八煩惱故。故今云患即身病。謂百八者。苦樂舍通六境中即十八。十八通緣染凈即三十六。三十六逕三世故。又云。瑜伽論云百十種苦。即此經百八患開合異耳。可引論也。貪慾以下。意顯心內患也。不大慇勤者。勤者即數數。愍者即重。謂彼時煩惱薄輕也。人心平均者。無三毒故。皆同一鄉者。雖非一鄉。而無王都外異故。故上云村落相近雞鳴相接。是即無嫉妒故。事訖還合者。成佛經云。爾時有三病。一便利。二飲食。三衰老故。有疑人。若爾應同釋迦時。是故今須此說也。粳米者。增一阿含經第四十九云。爾時雞頭城生自然粳米。長三寸。極為香美。尋取尋生。
【現代漢語翻譯】 現代漢語譯本：彌勒佛初次出世時，四大海水大多減少而陸地大多增加，所以說有十萬由旬（Yojana，古印度長度單位）。後來時間久遠，海水又逐漸增加，陸地變得狹窄短小，所以說一萬由旬和七千由旬也不算違背（佛經）。如果（其他佛經的）說法與此相違背，參照這個說法就可以解釋了。『各據一方』是指海水各自退縮到一方的緣故。『諸山消滅以及平整如鏡』，是從道理上來說的，實際上那個時候也有山石等，只是相對於（人們的）福報來說，（山石等）不存在罷了。如果不是這樣，就違背了下文所說的『大迦葉（Mahākāśyapa，釋迦十大弟子之一）住在此山』的說法。
經文說『爾時時氣和適』以下，第三是人民和睦相處。『四時』是指春、夏、秋、冬四個季節。『順節』是指八個節氣，也就是四個季節各有兩天，即立春和春分、立夏和夏至、立秋和秋分、立冬和冬至，詳細情況可以參考《凈度三昧經》。如果人民的行為違背天地規律，那麼四季的氣候就不會順應時節。現在那個時候的人民和睦相處，所以（氣候）調和。『百八患』，有一種說法是『一百零八種煩惱』，現在說不是這樣。因為諸部大乘經論中，從來沒有說過一百零八種煩惱。所以現在說『患』是指身體的疾病。所謂『一百零八』，是指苦、樂、舍這三種感受，通過六種境界，就是十八種。這十八種感受通過緣染和緣凈，就是三十六種。這三十六種經歷過去、現在、未來三世。又說，《瑜伽師地論》中說有一百一十種苦，與這部經中的一百零八患，只是開合不同而已，可以引用《瑜伽師地論》來解釋。
『貪慾以下』，意在顯示內心的疾病。『不大慇勤』，『勤』就是頻繁，『愍』就是重視，意思是那個時候煩惱輕微。『人心平均』，是因為沒有貪、嗔、癡三種毒素。『皆同一鄉』，雖然不是同一個鄉，但是沒有王都之外的差異。所以上面說『村落相近，雞鳴相接』，就是因為沒有嫉妒。『事訖還合』，成佛經中說，那時有三種疾病：一是大小便，二是飲食，三是衰老。有人懷疑，如果是這樣，應該和釋迦牟尼佛在世的時候一樣。所以現在需要這樣解釋。『粳米』，《增一阿含經》第四十九卷中說，那時雞頭城生長出自然粳米，長三寸，非常香美，隨取隨生。
【English Translation】 English version: When Maitreya (the future Buddha) first appears, the four great seas will mostly decrease, and the land will mostly increase. Therefore, it is said to be ten thousand Yojana (an ancient Indian unit of distance). Later, as time passes, the seas will gradually increase again, and the land will become narrow and short. Therefore, saying ten thousand or seven thousand Yojana is not contradictory (to the sutras). If there are contradictions (in other sutras), they can be explained by referring to this statement. 'Each occupying one side' means that the seas each recede to one side. 'The mountains disappear and become as flat as a mirror' is spoken from the perspective of principle. In reality, there will still be mountains and rocks at that time, but relative to (people's) blessings, (the mountains and rocks) will not be significant. If it were not so, it would contradict the statement in the following text that 'Mahākāśyapa (one of the ten great disciples of Shakyamuni Buddha) dwells on this mountain'.
The sutra says, 'At that time, the climate will be harmonious,' and the third point is that people will live in harmony. 'Four seasons' refers to spring, summer, autumn, and winter. 'Following the seasons' refers to the eight solar terms, which means that each of the four seasons has two days, namely the beginning of spring and the spring equinox, the beginning of summer and the summer solstice, the beginning of autumn and the autumn equinox, and the beginning of winter and the winter solstice. Detailed information can be found in the 'Pure Transcendence Samadhi Sutra'. If people's actions violate the laws of heaven and earth, then the climate of the four seasons will not follow the seasons. Now, at that time, people live in harmony, so (the climate) is harmonious. 'One hundred and eight afflictions', one explanation is 'one hundred and eight kinds of afflictions'. Now it is said that this is not the case. Because in the various Mahayana sutras and treatises, there has never been mention of one hundred and eight kinds of afflictions. Therefore, now it is said that 'afflictions' refers to physical illnesses. The so-called 'one hundred and eight' refers to the three feelings of suffering, joy, and equanimity, experienced through the six sense objects, which makes eighteen. These eighteen feelings, through attachment and detachment, make thirty-six. These thirty-six are experienced through the past, present, and future three times. Furthermore, the 'Yogācārabhūmi-śāstra' says that there are one hundred and ten kinds of suffering, which is only a different way of classifying the one hundred and eight afflictions in this sutra. The 'Yogācārabhūmi-śāstra' can be cited to explain this.
'Greed and desire below' is intended to show the illnesses of the mind. 'Not very diligent' means that 'diligent' is frequent, and 'compassionate' is important, meaning that at that time, afflictions are light and mild. 'People's minds are equal' because there are no three poisons of greed, anger, and ignorance. 'All in the same village' means that although they are not in the same village, there is no difference outside the royal capital. Therefore, it is said above that 'villages are close to each other, and the crowing of chickens can be heard from one to another', which is because there is no jealousy. 'Matters end and return to normal', the Sutra of Becoming Buddha says that at that time, there are three diseases: first, urination and defecation; second, diet; and third, aging. Some people doubt that if this is the case, it should be the same as when Shakyamuni Buddha was alive. Therefore, it is necessary to explain this now. 'Jing rice', the forty-ninth volume of the Ekottara Agama Sutra says that at that time, natural Jing rice grows in Chicken Head City, three inches long, very fragrant and delicious, and grows as soon as it is taken.
皆不見所取處。問彼時生餐熟餐。答長阿含經第二十一云。自然粳米無有粳糩不加調和。其眾生便取食。故知生即餐也。所謂金銀等。文意云。說此經時。眾聞自然粳米。而疑七寶自然不故。故佛說意七寶亦自然也。
經曰爾時法王出現以下。第四王臣勝善。此中二。先王勝善。后臣勝善。初中亦二。初辨正報勝。后依報勝可準也。七寶者。輪王但以散善所化導。故令所得果報人六慾天。是故成七寶而非六八也。言輪寶者金輪。謂成佛經曰金輪寶故。增一經云。具足千輪東方來應。像寶者。增一經云。是時象寶從南方來。有六牙。金銀校飾。能飛虛空。馬寶者。增一經云。是時馬寶從西方來。毛青尾朱。行不移動。能飛虛空。珠寶者如意珠也。增一經云。東方來。有八角。四面有火光。長一尺六寸。夜半照彼國界十二由旬。大成佛經云長三肘。解云。此亦有大小故。故無失也。女寶者。增一經云。玉女。顏貌端正。面如桃華。不長不短。不白不黑。口優缽華香。身栴檀香。謂王左右不失時節也。主藏寶者即守藏寶。增一經云。輪王出世時便有居士寶。身體紅色。得天眼通。此居士白王言。唯愿聖王壽延無窮。兵寶者即主兵寶增。一經云。輪王出時。四兵自然來應。問輪王及其七寶一時滅死。答長阿含經云。善見
【現代漢語翻譯】 現代漢語譯本 都看不到他們從哪裡獲取食物。問他們那時是生吃還是熟吃。回答在《長阿含經》第二十一卷中說，『自然粳米，沒有米糠，也不需要調和，那些眾生就直接取食』。所以知道那時是生吃的。所謂金銀等，經文的意思是說，在宣講這部經時，大眾聽聞自然粳米，就懷疑七寶不是自然產生的。所以佛說七寶也是自然產生的。
經文說『爾時法王出現』以下，第四是王臣勝善（wangchen shengshan）。這裡分為兩部分，先是王勝善（wang shengshan），后是臣勝善（chen shengshan）。在王勝善中又分為兩部分，先辨別正報殊勝，后辨別依報殊勝，可以以此類推。七寶（qibao）是輪王（lunwang）用散善所化導而來的，所以得到的果報相當於六慾天（liuyu tian）。因此成就了七寶而不是六寶或八寶。輪寶（lunbao）指的是金輪（jinlun），如《成佛經》所說『金輪寶』。增一經（zengyi jing）說，『具足千輪從東方來應』。像寶（xiangbao），增一經說，『這時象寶從南方來，有六顆牙齒，用金銀裝飾，能飛在空中』。馬寶（mabao），增一經說，『這時馬寶從西方來，毛是青色的，尾巴是紅色的，行走時不會移動，能飛在空中』。珠寶（zhubao）就是如意珠（ruyizhu）。增一經說，『從東方來，有八個角，四面都有火光，長一尺六寸，半夜能照亮那個國家十二由旬』。《大成佛經》說長三肘。解釋說，這個也有大小之分，所以沒有錯誤。女寶（nvbao），增一經說，『玉女（yunv），容貌端正，面如桃花，不高不矮，不白不黑，口中有優缽羅花的香味，身上有旃檀的香味』，指的是輪王左右不失時節。主藏寶（zhuzangbao）就是守藏寶（shouzangbao）。增一經說，『輪王出世時，就有居士寶（jushibao），身體是紅色的，得到天眼通』。這位居士對輪王說，『希望聖王長壽無疆』。兵寶（bingbao）就是主兵寶（zhubingbao）。增一經說，『輪王出世時，四兵自然來應』。問輪王和他的七寶是一起滅亡的嗎？回答在《長阿含經》中說，『善見（shanjian）』
【English Translation】 English version They do not see where they obtain their food. They are asked whether they eat raw or cooked food at that time. The answer is found in the twenty-first volume of the Dīrgha Āgama (Chang Ahan Jing): 'Natural rice, without husk and without the need for seasoning, is taken and eaten by those beings.' Therefore, it is known that they eat raw food at that time. As for gold, silver, etc., the meaning of the text is that when this sutra was being preached, the assembly, upon hearing about natural rice, doubted that the seven treasures (qibao) were not naturally produced. Therefore, the Buddha said that the seven treasures are also naturally produced.
The sutra says, 'At that time, the Dharma King appears,' and the fourth is the King-Minister Excellence (wangchen shengshan). Here, there are two parts: first, the King Excellence (wang shengshan), and then the Minister Excellence (chen shengshan). Within the King Excellence, there are also two parts: first, distinguishing the excellence of the direct reward, and then distinguishing the excellence of the circumstantial reward, which can be inferred accordingly. The seven treasures (qibao) are what the Wheel-Turning King (lunwang) transforms through scattered good deeds, so the resulting reward is equivalent to the Six Desire Heavens (liuyu tian). Therefore, the seven treasures are achieved, not six or eight. The Wheel Treasure (lunbao) refers to the golden wheel (jinlun), as the Sutra of Becoming a Buddha says, 'Golden Wheel Treasure.' The Ekottara Āgama (zengyi jing) says, 'Fully equipped with a thousand wheels, coming from the east in response.' The Elephant Treasure (xiangbao), the Ekottara Āgama says, 'At this time, the Elephant Treasure comes from the south, with six tusks, adorned with gold and silver, able to fly in the sky.' The Horse Treasure (mabao), the Ekottara Āgama says, 'At this time, the Horse Treasure comes from the west, with blue hair and a red tail, moving without shifting, able to fly in the sky.' The Jewel Treasure (zhubao) is the wish-fulfilling pearl (ruyizhu). The Ekottara Āgama says, 'Coming from the east, with eight corners, with firelight on all four sides, one foot and six inches long, able to illuminate that country twelve yojanas at midnight.' The Great Sutra of Becoming a Buddha says it is three cubits long. The explanation says that this also has variations in size, so there is no error. The Woman Treasure (nvbao), the Ekottara Āgama says, 'Jade Woman (yunv), with a dignified appearance, a face like a peach blossom, neither tall nor short, neither white nor black, with the fragrance of Utpala flowers in her mouth, and the fragrance of sandalwood on her body,' referring to the Wheel-Turning King's attendants who are always timely. The Treasurer Treasure (zhuzangbao) is the Guardian Treasure (shouzangbao). The Ekottara Āgama says, 'When the Wheel-Turning King appears in the world, there is a Householder Treasure (jushibao), with a red body, obtaining the divine eye.' This householder says to the Wheel-Turning King, 'May the Holy King live forever.' The Military Treasure (bingbao) is the Chief Military Treasure (zhubingbao). The Ekottara Āgama says, 'When the Wheel-Turning King appears in the world, the four divisions of the army naturally come in response.' It is asked whether the Wheel-Turning King and his seven treasures perish together. The answer is found in the Dīrgha Āgama, 'Good Vision (shanjian).'
王忽然命終。如壯士一食飯。其王死七日。輪寶珠寶不現。所餘五寶日日命終。城樓觀等皆變為七木也。輪王命終。寶有瑞相。謂長阿含經云。金輪寶于虛空忽離本處。輪迴速往白王。王聞已言王壽未滅。增一經云。輪王命終後生三十三天。如今者。一云如者夫也。今者現也。一云今釋迦有四大藏。彌勒亦爾。故云如今也。乾陀越者。此云他持。在北天竺也。伊羅缽者是樹名。謂比丘析樹枝以受龍身。是故以業自樹也。諸珍物者。此四大藏各有四億小藏圍繞故。彌梯羅者。此云等共。在南天竺也。系綢者此云黃頭。是龍名也。須賴吒者此云黑色。在東天竺也。寶藏者即賓伽羅大藏。此云黃眼。是亦龍名。系綢波羅捺者此云紅澆。因水目名。在西天竺也。蠰佉者。增一經云。蠰佉大藏在波羅捺國。此四寶藏者。增一經云。昔有長者有四兒。勸令歸三寶矣。不從命。即時父雇黃金。爾時父將兒詣佛問云。此兒雇受歸依。得福不。佛答亦得。謂未來彌勒出世時。當守護寶為四龍王也。諸守藏人者。增一經云。爾時典藏人名善寶。爾時伊羅缽等四龍王往至善寶所。語曰。欲所須者我等相給。則四龍王以四藏寶奉上。善寶取四藏也。寶即奉上蠰佉王也。問何故彌勒時其七寶處處有。何今云惠施貧窮。答約寶豐足。而對輪王故云貧
【現代漢語翻譯】 現代漢語譯本 國王突然去世，就像壯士吃完一頓飯一樣迅速。國王死後七天，輪寶（cakra-ratna，轉輪王的寶輪）和珠寶不再顯現。剩下的五寶（五種珍寶）也一天天消失。城樓和觀臺等都變成了七種木頭做的東西。轉輪王去世時，寶物會有預兆。如《長阿含經》所說，金輪寶（suvarna-cakra-ratna，金色的輪寶）在虛空中突然離開原來的位置，快速地輪迴並告知國王。國王聽到後會說，『我的壽命還沒有結束』。《增一阿含經》說，轉輪王死後會生到三十三天（Trayastrimsa，欲界六天之一）。 『如今』，一種解釋是『如者』是丈夫的意思，『今』是現在的意思。另一種解釋是，現在的釋迦牟尼佛有四大藏（四大寶藏），彌勒佛（Maitreya，未來佛）也是如此，所以說『如今』。乾陀越（Gandhāra）的意思是『他持』，在北天竺（Uttarapatha，古代印度北部地區）。伊羅缽（Elapatra）是樹的名字，說的是比丘折斷樹枝而受龍身的故事，所以說以業力自己種樹。 『諸珍物』，指的是這四大藏各有四億小藏圍繞。彌梯羅（Mithila）的意思是『等共』，在南天竺。系綢（Srisataka）的意思是『黃頭』，是龍的名字。須賴吒（Surashtra）的意思是『黑色』，在東天竺。寶藏就是賓伽羅大藏（Pingala-mahānidhi），意思是『黃眼』，也是龍的名字。系綢波羅捺（Srisataka-Varanasi）的意思是『紅澆』，因水目而得名，在西天竺。蠰佉（Sankha），《增一阿含經》說，蠰佉大藏在波羅捺國（Varanasi，古印度城市）。 這四個寶藏，《增一阿含經》說，過去有位長者有四個兒子，勸他們歸依三寶（Triratna，佛、法、僧），他們不聽從。當時父親僱傭黃金。那時父親帶著兒子去見佛，問道：『這些兒子被僱傭而受歸依，能得到福報嗎？』佛回答說：『也能得到。』說的是未來彌勒佛出世時，他們將守護寶藏，成為四龍王。 『諸守』，《增一阿含經》說，當時典（掌管寶藏的人）名叫善寶。當時伊羅缽等四龍王來到善寶處，說：『想要什麼，我們都可以供給。』於是四龍王將四藏寶奉上。善寶取走了四藏寶，寶藏就奉獻給了蠰佉王。 問：為什麼彌勒佛出世時，七寶（七種珍寶）到處都有，而現在卻說要惠施貧窮？答：這是因為相對於寶物的豐足程度而言，相對於轉輪王（cakravartin，擁有輪寶的統治者）而言，所以才說是貧窮。
【English Translation】 English version The king suddenly dies, as quickly as a strong man finishes a meal. Seven days after the king's death, the wheel treasure (cakra-ratna, the wheel of a Chakravartin) and jewels no longer appear. The remaining five treasures also disappear day by day. City towers and viewing platforms all turn into things made of seven kinds of wood. When a Chakravartin dies, the treasures have omens. As the 'Dirgha Agama Sutra' says, the golden wheel treasure (suvarna-cakra-ratna, golden wheel treasure) suddenly leaves its original place in the void, quickly reincarnates and informs the king. Upon hearing this, the king will say, 'My life has not yet ended.' The 'Ekottara Agama Sutra' says that after the Chakravartin dies, he will be reborn in the Trayastrimsa Heaven (Trayastrimsa, one of the six heavens of the desire realm). 'Now', one explanation is that 'Ru Zhe' means husband, and 'Jin' means now. Another explanation is that the current Shakyamuni Buddha has four great treasures (four great treasures), and Maitreya (Maitreya, the future Buddha) is also like this, so it is said 'Now'. Gandhara means 'He Holds', and is located in North India (Uttarapatha, ancient northern India). Elapatra is the name of a tree, referring to the story of a Bhikshu breaking a tree branch and receiving a dragon body, so it is said that one plants a tree with karma. 'All treasures' refers to the fact that each of these four great treasures is surrounded by 400 million small treasures. Mithila means 'Equal Together' and is located in South India. Srisataka means 'Yellow Head' and is the name of a dragon. Surashtra means 'Black' and is located in East India. The treasure is the Pingala-mahanidhi, which means 'Yellow Eyes' and is also the name of a dragon. Srisataka-Varanasi means 'Red Pouring', named after the water eye, and is located in West India. Sankha, the 'Ekottara Agama Sutra' says that the Sankha great treasure is located in the country of Varanasi (Varanasi, an ancient Indian city). These four treasures, the 'Ekottara Agama Sutra' says, in the past there was an elder who had four sons, and he persuaded them to take refuge in the Three Jewels (Triratna, Buddha, Dharma, Sangha), but they did not listen. At that time, the father hired gold. At that time, the father took his sons to see the Buddha and asked, 'Can these sons be hired and receive refuge and gain blessings?' The Buddha replied, 'They can also gain blessings.' It is said that when Maitreya Buddha appears in the future, they will guard the treasures and become the four dragon kings. 'All guards', the 'Ekottara Agama Sutra' says, at that time the one in charge of the treasures (the person in charge of the treasures) was named Shanbao. At that time, the four dragon kings, Elapatra and others, came to Shanbao's place and said, 'Whatever you want, we can provide.' So the four dragon kings offered the four treasures. Shanbao took away the four treasures, and the treasures were offered to King Sankha. Question: Why are the seven treasures (seven kinds of treasures) everywhere when Maitreya Buddha appears, but now it is said to give alms to the poor? Answer: This is because in relation to the abundance of treasures, in relation to the Chakravartin (cakravartin, the ruler who possesses the wheel treasure), it is said to be poor.
窮也。樹上生衣者。長阿含經云。郁單越土復有衣樹。謂果熟時自然出種種衣。今引彼為例也。
經曰爾時彼王有大臣以下。第二辨臣勝。此中二。先辨臣勝。后辨妻勝。可準。言修梵摩者此云善凈。梵摩越者此云凈主。以王娘故成佛經云。父名妙梵。母名梵摩婆提。乃是也。八四態者。女人內心諂媚相也。大本經云。諸婦人八十四態。此經云八四者誤也。太子五夢經云。菩薩在樹下時。魔王欲試。遣天女三人。三人往詣佛。佛為說人穢病八十四態。如畫瓶盛糞。爾時女人等慚愧皆變成老母。
經曰爾時彌勒菩薩以下。第二答佛問。謂辨彌勒成佛時。正報身也。泛論諸佛皆有八相。一上天。二入胎。三住胎。四出胎。五出家。六成道。七說法。八滅度。今此經中有四。一入胎。二出胎。三出家。四成道。是初也。準諸經論。菩薩住天將下生時。先觀四事。一觀時分。謂何時中應出世。即知人壽八萬歲乃至百歲等也。二觀處所。謂何方處應出世。即出閻浮提中印度也。三觀種性。謂出剎利或波羅門姓。四觀依器。謂出父母。觀此四事已。后七日下閻浮提生中印度也。今此中言父母者。顯觀依器。大成佛經云。佛雖在胎如游天堂也。
經曰應從右脅以下。第二齣胎相。菩薩處胎經云。我從右脅生。汝彌
【現代漢語翻譯】 現代漢語譯本：貧窮啊。就像樹上長出衣服一樣。《長阿含經》中說，郁單越（Uttarakuru，北俱盧洲）有衣樹，果實成熟時自然會生出各種各樣的衣服。這裡引用它作為例子。
經文中說，『那時國王有大臣以下』。第二部分是辨別大臣的賢能。這裡分為兩部分：先辨別大臣的賢能，后辨別妻子的賢能。可以參照這個順序。所說的修梵摩（Śubrahma）意思是『善凈』。梵摩越（Brahmavardhana）意思是『凈主』。因為是國王的女兒。《成佛經》中說，父親名叫妙梵，母親名叫梵摩婆提。就是指他們。『八四態』是指女人內心諂媚的各種姿態。《大本經》中說，『諸婦人有八十四態』。這部經中說『八四』是錯誤的。《太子五夢經》中說，菩薩在樹下時，魔王想要試探他，派遣了三個天女。三個天女來到佛前，佛為她們講述了人的污穢和疾病的八十四種姿態，就像用畫過的瓶子盛糞便一樣。當時，這些女人都感到慚愧，全都變成了老婦人。
經文中說，『那時彌勒菩薩以下』。第二部分是回答佛陀的提問。說的是辨別彌勒（Maitreya）成佛時的正報之身。泛泛而論，諸佛都有八相成道：一、上天；二、入胎；三、住胎；四、出胎；五、出家；六、成道；七、說法；八、滅度。現在這部經中有四種：一、入胎；二、出胎；三、出家；四、成道。這是最初的階段。根據各種經論，菩薩在天上將要下生時，先觀察四件事：一、觀察時機，即什麼時候應該出世，就知道人壽是八萬歲乃至一百歲等。二、觀察處所，即在什麼地方應該出世，即在閻浮提（Jambudvipa，南贍部洲）中的印度。三、觀察種姓，即出生于剎帝利（Kshatriya，王族）或婆羅門（Brahmana，祭司）姓。四、觀察所依之器，即出生于什麼樣的父母。觀察這四件事之後，七日後下生到閻浮提的中印度。現在這裡說父母，是表明觀察所依之器。《大成佛經》中說，佛雖然在胎中，卻像在天堂遊玩一樣。
經文中說，『應從右脅以下』。第二部分是出胎之相。《菩薩處胎經》中說，『我從右脅出生，你彌勒（Maitreya）』
【English Translation】 English version: It is poverty. Like clothes growing on trees. The Chang Ahan Jing (Dirgha Agama Sutra) says that in Uttarakuru (Uttarakuru, the Northern Kurus continent), there are clothing trees. When the fruits ripen, they naturally produce various kinds of clothes. This is cited as an example.
The sutra says, 'At that time, the king had ministers and below.' The second part is to distinguish the virtue of the ministers. This is divided into two parts: first, to distinguish the virtue of the ministers, and then to distinguish the virtue of the wife. This order can be followed. What is said as Shubrahma (Śubrahma) means 'good purity'. Brahmavardhana (Brahmavardhana) means 'pure lord'. Because she is the king's daughter. The Cheng Fo Jing (Sutra of Becoming a Buddha) says that the father's name is Miao Fan, and the mother's name is Fanmopoti. That is who they are referring to. 'Eighty-four attitudes' refers to the various flattering postures in a woman's heart. The Da Ben Jing (Mahapadana Sutra) says, 'All women have eighty-four attitudes.' The 'eighty-four' mentioned in this sutra is a mistake. The Crown Prince's Five Dreams Sutra says that when the Bodhisattva was under the tree, the demon king wanted to test him and sent three heavenly maidens. The three heavenly maidens came to the Buddha, and the Buddha told them about the eighty-four kinds of impurities and diseases of humans, like using a painted bottle to hold feces. At that time, these women all felt ashamed and turned into old women.
The sutra says, 'At that time, Maitreya Bodhisattva and below.' The second part is answering the Buddha's question. It is about distinguishing the physical body of Maitreya (Maitreya) when he becomes a Buddha. Generally speaking, all Buddhas have eight aspects of attaining enlightenment: 1. Ascending to heaven; 2. Entering the womb; 3. Staying in the womb; 4. Emerging from the womb; 5. Leaving home; 6. Attaining enlightenment; 7. Preaching the Dharma; 8. Passing into Nirvana. Now this sutra has four: 1. Entering the womb; 2. Emerging from the womb; 3. Leaving home; 4. Attaining enlightenment. This is the initial stage. According to various sutras and treatises, when a Bodhisattva is about to descend from heaven, he first observes four things: 1. Observing the timing, that is, when should he be born into the world, and he will know that human lifespan is eighty thousand years or even one hundred years, etc. 2. Observing the place, that is, where should he be born into the world, that is, in India in Jambudvipa (Jambudvipa, the Southern Continent). 3. Observing the lineage, that is, being born into the Kshatriya (Kshatriya, royal family) or Brahmana (Brahmana, priest) lineage. 4. Observing the supporting vessel, that is, being born to what kind of parents. After observing these four things, he descends to India in Jambudvipa seven days later. Now the mention of parents here is to indicate the observation of the supporting vessel. The Da Cheng Fo Jing (Great Sutra of Becoming a Buddha) says that although the Buddha is in the womb, it is like playing in heaven.
The sutra says, 'Should be from the right flank and below.' The second part is the appearance of emerging from the womb. The Bodhisattva in the Womb Sutra says, 'I was born from the right flank, you Maitreya (Maitreya)'
勒從頂上生者。蓋隨機說不定。又云。約實彌勒從脅生。而嘆尊勝故。具雲頂生也。
經曰爾時人壽以下。第三齣家相。謂太子五夢經云。彌勒生年三十得道。未曾作婚。必觀五欲過患。不樂在家。然賢劫經云。彌勒有子名德力。此經云五千年行嫁云何會。答大聖應物非凡小思境。是故生年雖三十。而示行婚以產德力。有何失。問女人年五千歲后出適者。何故成佛經云五百歲出適。答一云。阿含經大成佛經皆五百歲行嫁故。五千語誤。一云。彌勒始出世時五千歲方出適。若久遠以後五百歲始出適。既有興衰。婚始亦有遲疾也。在家未幾者。年三十而得道故。
經曰去雞頭不遠以下。第四成道相。此中三。初辨成道。次剎土震動。后地神唱令可準也。成無上道果。大成佛經云。詣道場。彌勒即自剃髮出家學道。即是日初夜降四魔。成無上菩提者。解云。此經意約降魔終時名夜半。不違也問佛不曾唱云吾成道。由何因地神知成道。答是地神亦如來所示現也。問準余宗。菩薩生時聲唯至欲界他化自在天。成佛道時聲至色界究竟。轉法輪時聲至梵天。云何今此經但言成道聲至梵天。答彼意言者。菩薩生時受欲界身故唯至第六天。成道時作三界主故逕色究竟。轉法輪時由大梵請故至梵世。然今此經意。二定以上無自
【現代漢語翻譯】 現代漢語譯本： 『勒從頂上生者』（從頭頂出生）。這只是隨順機緣而說的，不一定真實。另一種說法是，根據實際情況，彌勒菩薩是從脅下降生，因為讚歎尊勝的緣故，所以說是從頭頂出生。
經文中說『爾時人壽以下』，這是第三個出家之相。太子五夢經中說，彌勒出生在三十歲時得道，從未結婚。他必定是看到了五欲的過患，不樂於待在家中。然而，賢劫經中說，彌勒有一個兒子名叫德力。此經中說五千年才嫁女兒，這該如何解釋呢？回答是，大聖應物，不是凡夫小思所能理解的。因此，即使出生時三十歲，也示現結婚生子以產生德力，這有什麼不對呢？有人問，女人在五千歲之後才出嫁，為什麼成佛經中說五百歲出嫁？回答是，一種說法是，阿含經和大成佛經都說五百歲出嫁，所以五千年是誤傳。另一種說法是，彌勒剛出世時，五千歲才出嫁，如果時間久遠以後，五百歲才出嫁。既然有興衰，那麼結婚的早晚也有遲緩之分。『在家未幾者』（在家時間不長），是因為三十歲就得道了。
經文中說『去雞頭不遠以下』，這是第四個成道之相。這其中分為三個部分。首先是辨別成道，其次是剎土震動，最後是地神宣告，可以作為準則。成就無上道果。大成佛經中說，到達道場后，彌勒就自己剃髮出家學道，當天初夜降伏四魔，成就無上菩提。解釋說，此經的意思是，大約在降魔結束時稱為半夜，沒有違背。有人問，佛不曾說過『我已成道』，為什麼地神知道他成道了呢？回答是，這位地神也是如來所示現的。有人問，按照其他宗派的說法，菩薩出生時的聲音只到欲界他化自在天，成佛道時的聲音到達**究竟，轉法輪時的聲音到達梵天。為什麼現在這部經只說成道的聲音到達梵天呢？回答是，他們的意思是，菩薩出生時接受欲界之身，所以只到第六天。成道時成為三界之主，所以直接到達色究竟天。轉法輪時因為大梵天的請求，所以到達梵世。然而，現在這部經的意思是，二禪以上沒有自己。
【English Translation】 English version: 'Le Cong Ding Shang Sheng Zhe' (born from the crown of the head). This is just a provisional statement made according to circumstances and is not necessarily true. Another explanation is that, according to the actual situation, Bodhisattva Maitreya was born from the side because of praising the Venerable Supreme, so it is said that he was born from the crown of the head.
The sutra says 'Er Shi Ren Shou Yi Xia' (when people's lifespan is below), this is the third aspect of renunciation. The Crown Prince's Five Dreams Sutra says that Maitreya attained the Dao at the age of thirty and has never been married. He must have seen the faults of the five desires and is not happy to stay at home. However, the Bhadrakalpika Sutra says that Maitreya has a son named Deli. This sutra says that daughters are married off after five thousand years, how should this be explained? The answer is that the Great Sage responds to things, which cannot be understood by ordinary small minds. Therefore, even if he was thirty years old at birth, he also manifested marriage and childbirth to produce Deli, what's wrong with that? Someone asked, why do women marry after five thousand years, but the Sutra of Becoming a Buddha says they marry at five hundred years? The answer is, one explanation is that the Agama Sutra and the Great Sutra of Becoming a Buddha both say that they marry at five hundred years, so five thousand years is a misrepresentation. Another explanation is that when Maitreya first appeared in the world, they married at five thousand years, and if it was a long time later, they married at five hundred years. Since there are rises and falls, the timing of marriage also has delays. 'Zai Jia Wei Ji Zhe' (not long at home) is because he attained the Dao at the age of thirty.
The sutra says 'Qu Ji Tou Bu Yuan Yi Xia' (not far from Chicken Head), this is the fourth aspect of attaining the Dao. This is divided into three parts. The first is to distinguish the attainment of the Dao, the second is the shaking of the Buddha-land, and the last is the announcement of the earth god, which can be used as a criterion. Achieve the supreme fruit of the Dao. The Great Sutra of Becoming a Buddha says that after arriving at the Bodhimanda, Maitreya shaved his head and became a monk to study the Dao, and subdued the four demons on the first night of that day, and attained Anuttara-Samyak-Sambodhi. The explanation is that the meaning of this sutra is that it is called midnight about when the subduing of demons ends, which is not contrary. Someone asked, the Buddha never said 'I have attained the Dao', why did the earth god know that he had attained the Dao? The answer is that this earth god is also manifested by the Tathagata. Someone asked, according to other schools, the sound of the Bodhisattva's birth only reaches the Paranirmitavasavartin Devas of the desire realm, the sound of attaining Buddhahood reaches **the ultimate, and the sound of turning the wheel of Dharma reaches the Brahma realm. Why does this sutra only say that the sound of attaining the Dao reaches the Brahma realm? The answer is that their meaning is that the Bodhisattva receives the body of the desire realm at birth, so it only reaches the sixth heaven. When he attains the Dao, he becomes the master of the three realms, so he directly reaches Akanistha. When turning the wheel of Dharma, it reaches the Brahma world because of the request of Mahabrahma. However, the meaning of this sutra is that there is no self above the second Dhyana.
地語聲。故順言至梵世耳也。
經曰爾時魔王以下。第三答徒眾。此中二。初三會眾。后十想眾。初中二。初說法眾。后結名姓。初中二。初正辨初會眾。后乘答神變問。初亦二。初說法。后釋疑。初中為六。一魔王眾。二長者眾。三國王眾。四大臣眾。五佛母眾。六剎利眾。是初也。言魔王者。欲界第六天也。生天之論者。一云十善也。一云即前施戒。總名生天之論也。出寶為妙者。修五欲不凈想者生上界為寶也。顯說世間法也。爾時彌勒以下文意顯說出世法也。苦者苦諦也。習者集諦也。滅者滅諦也。道者道諦也。塵垢者。瑜伽第八十六云。見所斷煩惱纏為塵。彼煩惱隨眠為垢也。法眼凈者。四諦中忍智也。
經曰爾時大將以下。第二長者眾。此中四。初魔王勸出家。二長者請佛佛為說法。三聞法得益。四長者出家。略結時眾可準也。善財等者。善來得戒也。
經曰是時蠰佉以下。第三國王眾。言初中后善者。彰其教。謂始聽聞時生歡心故為初善。修行時無難艱故為中善。終至究竟果故為后善也。義理深邃者。彰所詮義。邃者以無相法與合故名邃也。立太子者。太子立為王紹。賜剃頭珍寶者。剃頭師及珍寶賜于太子。又以珍寶與梵志。是故阿含經云。賜剃頭師寶。復以雜寶與諸梵志也。時八萬
【現代漢語翻譯】 現代漢語譯本：地語的聲音，因此順著（佛的）言語到達梵天世界。
經文說『爾時魔王以下』，這是第三個回答關於徒眾的問題。這裡分為兩部分：首先是三類聽法大眾，然後是十想的修行者。在三類聽法大眾中又分為兩部分：首先是說法的大眾，然後是總結他們的名姓。在說法的大眾中又分為兩部分：首先是辨別最初的聽法大眾，然後是藉著回答神變的問題來辨別。最初的聽法大眾又分為六類：一、魔王眾；二、長者眾；三、國王眾；四、大臣眾；五、佛母眾；六、剎利眾。這就是最初的聽法大眾。所說的魔王，是欲界第六天的天主。關於生天的理論，一種說法是修十善，一種說法是之前的佈施和持戒，總稱為生天的理論。認為從寶物中產生美妙的事物，是指修習五欲不凈觀的人，認為生到上界是珍寶。這顯示了世間法的說法。經文說『爾時彌勒以下』，文意明顯地說出了出世法。苦，指的是苦諦；習，指的是集諦；滅，指的是滅諦；道，指的是道諦。塵垢，瑜伽第八十六卷中說，見所斷的煩惱纏縛稱為塵，那些煩惱的隨眠稱為垢。法眼凈，指的是四諦中的忍智。
經文說『爾時大將以下』，這是第二類長者眾。這裡分為四部分：首先是魔王勸說出家，其次是長者們請求佛陀說法，然後是聽聞佛法得到利益，最後是長者們出家。可以參照之前的略述來總結當時的大眾。善財等人，是指通過『善來』而得到戒律。
經文說『是時蠰佉以下』，這是第三類國王眾。所說的『初中后善』，是彰顯佛法的教義。意思是開始聽聞佛法時產生歡喜心，所以是『初善』；修行時沒有困難和艱辛，所以是『中善』；最終達到究竟的果位，所以是『后善』。『義理深邃』，是彰顯所詮釋的義理。『邃』，是因為與無相法相合，所以稱為『邃』。『立太子』，是立太子為未來的國王。『賜剃頭珍寶』，是將剃頭師和珍寶賜予太子，又將珍寶給予梵志。所以《阿含經》中說，賜予剃頭師寶物，又將各種寶物給予各位梵志。當時有八萬（人）。
【English Translation】 English version: The sound of earthly language, thus following the words (of the Buddha) to reach the Brahma world.
The sutra says 'At that time, the demon king and others,' this is the third answer regarding the assembly of disciples. Here it is divided into two parts: first, the three types of listening assemblies, and then the practitioners of the ten thoughts. Among the three types of listening assemblies, it is further divided into two parts: first, the assembly that listens to the Dharma, and then a summary of their names and surnames. In the assembly that listens to the Dharma, it is further divided into two parts: first, distinguishing the initial listening assembly, and then distinguishing it by answering questions about divine transformations. The initial listening assembly is further divided into six categories: one, the demon king assembly; two, the elders' assembly; three, the kings' assembly; four, the ministers' assembly; five, the Buddha's mother assembly; six, the Kshatriya assembly. This is the initial listening assembly. The so-called demon king is the lord of the sixth heaven of the desire realm. Regarding the theory of being born in heaven, one theory is cultivating the ten virtues, and another theory is the previous giving and precepts, collectively called the theory of being born in heaven. Considering that wonderful things arise from treasures refers to those who practice the impure contemplation of the five desires, considering being born in the upper realm as a treasure. This shows the teaching of worldly Dharma. The sutra says 'At that time, Maitreya and others,' the meaning of the text clearly states the Dharma of transcending the world. Suffering refers to the truth of suffering; accumulation refers to the truth of accumulation; cessation refers to the truth of cessation; the path refers to the truth of the path. Dust and dirt, Yoga Volume 86 says that the afflictions that are severed by seeing are called dust, and those dormant afflictions are called dirt. Pure Dharma eye refers to the forbearance and wisdom in the Four Noble Truths.
The sutra says 'At that time, the great general and others,' this is the second type of elders' assembly. Here it is divided into four parts: first, the demon king persuades them to renounce the household life; second, the elders request the Buddha to preach the Dharma; then, they benefit from hearing the Dharma; and finally, the elders renounce the household life. The brief summary of the assembly at that time can be referenced. 'Good wealth and others' refers to obtaining precepts through 'Welcome'.
The sutra says 'At that time, Rangqu and others,' this is the third type of kings' assembly. The so-called 'good in the beginning, middle, and end' is to highlight the teachings of the Dharma. It means that when one first hears the Dharma, joy arises, so it is 'good in the beginning'; when practicing, there are no difficulties and hardships, so it is 'good in the middle'; and finally, one reaches the ultimate fruit, so it is 'good in the end'. 'Profound meaning' is to highlight the meaning being explained. 'Profound' is because it is in harmony with the Dharma of non-form, so it is called 'profound'. 'Establishing the crown prince' is to establish the crown prince as the future king. 'Bestowing treasures for shaving the head' is to bestow the barber and treasures upon the crown prince, and also to give treasures to the Brahmins. Therefore, the Agama Sutra says that treasures are bestowed upon the barber, and various treasures are given to the Brahmins. At that time, there were eighty thousand (people).
四千以下。意顯王出家得果也。
經曰是時梵摩大長者以下。第四大臣眾。三結者。一身見。二戒取。三疑。約實永斷三界見惑。而此三結障道增勝故偏說。身見不樂解脫。戒取執著耶道。疑不進修故。盡苦際者。表得七生邊際故。阿含經云。今此眾中最小比丘皆見道跡不趣惡道。極七生往反必盡苦際也。
經曰是時佛母以下。第五佛母眾。問所將眾皆得無學。云何佛父母唯得初果。答為久住世流通佛法。故不須證無學果也。
經曰爾時諸剎利以下。第六剎利眾。剎利者分田主。此義如藏論也。越次取證者有二。一漸。二頓。頓即初果而越中二果得羅漢。漸即凡夫倍離欲及令離欲入見道倍得中二果。阿含經或有不越次取證者。今此經略故不說。問何故阿難不越次取證者。答慶喜是到彼岸性。助佛宣說一切法若相若性真實義故。名奉法人。既作佛事。教眾生故。不順世間不可樂想。以是義故。到彼岸人一切皆得四沙門果。
經曰爾時彌勒以下。第二釋疑。疑雲。初會眾皆得聲聞果。既爾彌勒唯說聲聞乘教。是故顯三乘教說也。
經曰如我今日以下。第二乘答神變問。謂山門開示事即神變力故。此中一云。如來初會中說迦葉變事也。然而成佛經。三會已后辨此神變者。舍家隨語勢便在後而
【現代漢語翻譯】 現代漢語譯本：四千以下。意思是彰顯意顯王出家證得果位。
經文說：『是時梵摩大長者以下。』第四是大臣眾。『三結』指的是：一是身見（認為五蘊和合的身體是真實的我），二是戒取（錯誤地執取不正當的戒律和修行方法），三是疑（對佛法僧三寶產生懷疑）。實際上是永遠斷除了三界（欲界、色界、無色界）的見惑（錯誤的知見），而這三種結使障礙修道，並且增長和勝過其他結使，所以特別說明。身見使人不樂於解脫，戒取使人執著于邪道，疑使人不精進修習。『盡苦際者』，表示證得七次生死輪迴的邊際。阿含經中說：『現在這個大眾中，最小的比丘都已見到道的軌跡，不會墮入惡道，最多經過七次生死往返必定斷盡苦的邊際。』
經文說：『是時佛母以下。』第五是佛母眾。問：所帶領的大眾都證得無學果位（阿羅漢果），為什麼佛的父母僅僅證得初果（須陀洹果）？答：爲了長久住世流通佛法，所以不需要證得無學果位。
經文說：『爾時諸剎利以下。』第六是剎利眾。剎利的意思是分田主，這個含義如同藏論中所說。越次取證有兩種情況：一是漸次，二是頓悟。頓悟是指直接從初果超越中間的二果證得阿羅漢果。漸次是指凡夫逐漸遠離慾望，以及通過使他人遠離慾望而進入見道，從而逐漸證得中間的二果。阿含經中也有不越次取證的情況。現在這部經文比較簡略，所以沒有說明。問：為什麼阿難沒有越次取證？答：慶喜（阿難的另一個名字）是到達彼岸的根性，幫助佛宣說一切法的相和性，以及真實的意義，所以被稱為奉法人。既然做佛的事，教化眾生，就不應該順應世間不可喜樂的想法。因為這個緣故，到達彼岸的人一切都證得四沙門果（須陀洹果、斯陀含果、阿那含果、阿羅漢果）。
經文說：『爾時彌勒以下。』第二是解釋疑問。疑問是：初會的大眾都證得聲聞果，既然這樣，彌勒菩薩只說聲聞乘的教法嗎？所以要彰顯三乘教法都宣說了。
經文說：『如我今日以下。』第二是回答神變的問題。所說的山門開啟的事件就是神變的力量。這裡有一種說法是，如來在初會中說了迦葉尊者的變化之事。然而在成佛經中，三會之後才辨明這種神變，是因為舍家隨順文句的語勢，所以放在後面。
【English Translation】 English version: 'Four thousand and below.' This means to highlight that King Yixian renounced the world and attained fruition.
The sutra says: 'At that time, the great elder Fanmo and below.' The fourth is the assembly of ministers. 'Three bonds' refer to: first, self-view (the belief that the aggregation of the five skandhas is a real self); second, adherence to precepts (wrongly clinging to improper precepts and practices); and third, doubt (doubting the Triple Gem of Buddha, Dharma, and Sangha). In reality, it is the permanent severing of the delusions of views (wrong views) in the three realms (the desire realm, the form realm, and the formless realm), but these three bonds obstruct the path of cultivation and increase and surpass other bonds, so they are specifically mentioned. Self-view makes people unwilling to be liberated, adherence to precepts makes people cling to wrong paths, and doubt makes people not diligently cultivate. 'Those who exhaust the limit of suffering' indicate the attainment of the limit of seven rebirths. The Agama Sutra says: 'Now, in this assembly, the smallest Bhikshu has seen the traces of the path and will not fall into evil paths; at most, after seven rebirths, they will surely exhaust the limit of suffering.'
The sutra says: 'At that time, Buddha's mother and below.' The fifth is the assembly of Buddha's mother. Question: The assembly she leads has all attained the state of no-more-learning (Arhatship), why did the Buddha's parents only attain the first fruit (Srotapanna)? Answer: In order to dwell in the world for a long time and circulate the Buddha's teachings, there is no need to attain the state of no-more-learning.
The sutra says: 'At that time, all the Kshatriyas and below.' The sixth is the assembly of Kshatriyas. Kshatriya means the lord of land distribution, this meaning is as stated in the Treasury Treatise. There are two situations for attaining realization out of sequence: one is gradual, and the other is sudden. Sudden means directly attaining Arhatship from the first fruit, skipping the middle two fruits. Gradual means that ordinary people gradually move away from desire, and through causing others to move away from desire, they enter the path of seeing, thereby gradually attaining the middle two fruits. In the Agama Sutra, there are also cases of not attaining realization out of sequence. Now, this sutra is relatively brief, so it is not explained. Question: Why did Ananda not attain realization out of sequence? Answer: Qingxi (another name for Ananda) is of the nature of reaching the other shore, helping the Buddha to proclaim the characteristics and nature of all dharmas, as well as the true meaning, so he is called a Dharma-upholder. Since he does the work of the Buddha, teaching sentient beings, he should not conform to the worldly thoughts that are not pleasing. For this reason, all those who reach the other shore attain the four Samana fruits (Srotapanna, Sakadagami, Anagami, Arhat).
The sutra says: 'At that time, Maitreya and below.' The second is to explain doubts. The doubt is: The assembly of the first meeting all attained the Sravaka fruit, since this is the case, does Bodhisattva Maitreya only speak of the Sravaka vehicle teachings? Therefore, it is necessary to highlight that the teachings of the three vehicles are all proclaimed.
The sutra says: 'As I today and below.' The second is to answer the question of miraculous transformations. The event of the mountain gate opening is the power of miraculous transformations. Here, one view is that the Tathagata spoke of the transformation of Venerable Kasyapa in the first assembly. However, in the Sutra of Becoming a Buddha, this miraculous transformation is clarified after the third assembly because leaving home follows the momentum of the sentences, so it is placed later.
說。今云。若爾如來三會說法應有間絕故。應說慈氏三會度人已。眾生漸有懈怠故。往狼跡山開彼上門。如智度論云。彌勒佛三會已訖。將諸大眾。往彼山頂。示大迦葉骨鎖身。大眾遂起精進心。然而今此經在初會答神變者。舍家意樂故。故不違也。約文為二。初標名彰德。后正答神變。此初也。頭陀者。古言小欲者訛也。今云除棄。謂由小欲行。除棄貪慾故。若具有十六。謂衣中有四。食中有六。處中亦六。言衣中者。一糞掃衣。二毳衣。三納衣。四三衣也。食中六者。一乞食。二次第乞。三作注餘食法。四一坐食。五一揣食。亦名節量。六不中后飲漿。謂若下品行者。雖出家。以種種耶命為自活。若中品。雖離前過。而受僧食施主別請食。若品不受僧食施主食唯行乞食也。處中六者。一蘭若處。二冢間。三樹下。四露地。五常坐。常坐者隨有草地便坐。常坐者。若行若立即大苦。若臥即甚樂。若坐則離二邊能長久。是故須常坐也。然而此經略故說十二。十二者。如四分律云。衣中二。謂納衣及三衣也。食中四。謂次第乞食乞食中攝故。不飲漿即一坐食中攝故。處中六者同前說。合為十二也。涅槃經立十頭陀。如彼說也。
經曰爾時迦葉去以下。第二正答神變。此中二。先舍家標儀式。后正答神變。是初也。
問四威儀中皆得修善。何故偏說結坐。答是賢聖常威儀及順善品。而不共外道故。正身者即安坐義也。正意者正愿。正愿者是順善品義也。繫念在前者。繫念念自面對義。何須對面者。無始時來男為女色女為男色。多分依面故。今觀自面者欲伏煩惱故。迦葉雖無煩惱。而遊觀大法故作此坐儀也。
經曰爾時世尊告以下。第二正答神變此中三。初佛以法衣授于迦葉。次迦葉領衣入狼跡山。后迦葉衣上彌勒。是初也。向八十餘者。若上經為例者即有二義。若維摩在初年中說此經者。年唯三十八。云何可言向八十餘。若說般若在終年中說此經者。年三十七。亦不可言年向八十餘。今云。雖無聖說明文。而此經者在上生經前說。若不爾上生經指下生經語。又阿難初生即佛成道日。二十五年方作侍者。而在此會請問。明知若五十年若五十五后時說此經也。何故偏勸四聲聞者。迦葉頭陀行中能苦行故。若屠缽嘆者能降伏外道故。賓頭盧者不毀禁戒故。羅云者讀誦不懈故。若大成佛經云勸者有二。謂衣及法。今此經略而不說也。由我遺化得盡漏者。勸迦葉助彌勒化我遺晚機弟子也。
經曰摩竭國以下。第二迦葉領衣入山。彼山者即耆阇崛山。又有經狼跡山者。猶是崛山少分也。若智度論第三十五云。大迦葉入王舍城乞食
【現代漢語翻譯】 現代漢語譯本：問：在四威儀（行、住、坐、臥）中都可以修習善法，為什麼偏偏強調結跏趺坐？答：因為這是賢聖之人常用的威儀，也順應修習善法的品性，而且不同於外道的做法。『正身』就是端正坐姿的意思。『正意』就是端正願望。『正愿』就是順應修習善法的品性。『繫念在前』，就是將心念專注于自己的面部。為什麼要專注于自己的面部呢？因為從無始以來，男人貪戀女色，女人貪戀男色，大多依賴於面容。現在觀察自己的面容，是爲了降伏煩惱。迦葉（Mahākāśyapa）雖然沒有煩惱，但爲了遊歷觀察大法，所以也這樣做坐姿的儀軌。
經文說：『爾時世尊告以下』，這是第二部分，正式回答神變的事情，其中有三點。首先，佛陀將法衣授予迦葉（Mahākāśyapa）；其次，迦葉（Mahākāśyapa）領受法衣進入狼跡山；最後，迦葉（Mahākāśyapa）將法衣交給彌勒（Maitreya）。這是第一點。『向八十餘』，如果以上面的經文為例，就有兩種解釋。如果維摩（Vimalakirti）在初年中說這部經，那麼佛陀的年齡只有三十八歲，怎麼能說『向八十餘』呢？如果說般若（Prajna）在終年中說這部經，那麼佛陀的年齡三十七歲，也不能說『年向八十餘』。現在說，雖然沒有明確的聖人說明，但這部經是在《上生經》之前說的。如果不是這樣，《上生經》就會指代《下生經》的內容。而且阿難（Ānanda）出生時，正是佛陀成道之日，二十五年後才做侍者，卻在此法會上請問，明顯可知這部經是在五十年或五十五年之後說的。為什麼偏偏勸告四位聲聞弟子呢？因為迦葉（Mahākāśyapa）在頭陀行中能夠苦行；屠缽嘆（Tupatahan）能夠降伏外道；賓頭盧（Pindola）不毀壞禁戒；羅云（Rahula）讀誦經典不懈怠。如果按照《大成佛經》的說法，勸告的內容有兩方面，即法衣和佛法。現在這部經文省略了沒有說。『由我遺化得盡漏者』，是勸告迦葉（Mahākāśyapa）幫助彌勒（Maitreya）教化我遺留的晚期弟子。
經文說：『摩竭國以下』，這是第二部分，迦葉（Mahākāśyapa）領受法衣進入山中。這座山就是耆阇崛山（Grdhrakuta）。又有經文說是狼跡山，其實也是耆阇崛山（Grdhrakuta）的一部分。如果按照《智度論》第三十五卷的說法，大迦葉（Mahākāśyapa）進入王舍城乞食。
【English Translation】 English version: Question: In all four postures (walking, standing, sitting, and lying down), one can cultivate goodness. Why is the lotus position specifically emphasized? Answer: Because it is the customary posture of the virtuous and noble, and it aligns with the practice of cultivating goodness, distinguishing it from the practices of external paths. 'Correcting the body' means sitting upright. 'Correcting the mind' means correcting one's aspirations. 'Correcting aspirations' means aligning with the practice of cultivating goodness. 'Focusing the mind in front' means focusing one's thoughts on one's own face. Why is it necessary to focus on one's own face? Because from beginningless time, men have been attached to the beauty of women, and women to the beauty of men, mostly relying on appearances. Now, observing one's own face is to subdue afflictions. Although Kāśyapa (Mahākāśyapa) has no afflictions, he adopts this sitting posture as a practice for observing the great Dharma.
The sutra says: 'Then the World Honored One told...' This is the second part, formally answering about the miraculous transformation, which has three points. First, the Buddha bestows the Dharma robe upon Kāśyapa (Mahākāśyapa); second, Kāśyapa (Mahākāśyapa) receives the robe and enters Wolf Foot Mountain; and third, Kāśyapa (Mahākāśyapa) hands the robe over to Maitreya (Maitreya). This is the first point. 'Towards eighty years,' if we take the previous sutra as an example, there are two interpretations. If Vimalakirti (Vimalakirti) spoke this sutra in the early years, then the Buddha's age would only be thirty-eight. How could it be said 'towards eighty years'? If it is said that Prajna (Prajna) spoke this sutra in the final years, then the Buddha's age would be thirty-seven, and it still cannot be said 'towards eighty years.' Now it is said that although there is no explicit statement from a sage, this sutra was spoken before the Sutra of Maitreya's Upper Birth. If not, the Sutra of Maitreya's Upper Birth would refer to the content of the Sutra of Maitreya's Lower Birth. Moreover, Ānanda (Ānanda) was born on the day of the Buddha's enlightenment, and only became an attendant twenty-five years later, yet he asks questions at this assembly, clearly indicating that this sutra was spoken fifty or fifty-five years later. Why specifically encourage the four Śrāvaka disciples? Because Kāśyapa (Mahākāśyapa) is capable of ascetic practices in the Dhūta practices; Tupatahan is able to subdue external paths; Pindola does not violate precepts; and Rāhula is diligent in reciting scriptures. According to the Great Completion of Buddhahood Sutra, there are two aspects to the encouragement, namely the Dharma robe and the Dharma. Now this sutra omits mentioning them. 'Those who, through my remaining teachings, have attained the exhaustion of outflows,' is to encourage Kāśyapa (Mahākāśyapa) to help Maitreya (Maitreya) to teach the late-stage disciples I have left behind.
The sutra says: 'In the country of Magadha...' This is the second part, Kāśyapa (Mahākāśyapa) receives the Dharma robe and enters the mountain. That mountain is Gṛdhrakūṭa (Grdhrakuta). Another sutra says Wolf Foot Mountain, which is actually a small part of Gṛdhrakūṭa (Grdhrakuta). According to the Mahāprajñāpāramitāśāstra, Volume 35, Mahākāśyapa (Mahākāśyapa) enters the city of Rājagṛha to beg for food.
。食已未久登雞足山。山有三岑。如仰雞足。尊者入中結趺坐。作誠言。愿我此身納缽杖久住不壞。乃至經五十七億俱胝六十百千年慈氏正等覺出世時。施作佛事。發此愿已尋般涅槃。時彼三岑便會成一。掩弊尊者巖也。
經曰又彌勒如來以下。第三迦葉衣上彌勒。此中二。初彌勒示彰。后彌勒受衣。是初也。鬼神開門者。智度論云。彌勒佛以足指扣開耆阇崛山。時迦葉骨身著僧伽梨而出。禮彌勒足。上升虛空。現變如前。即于空滅身。然此經中鬼開者。鬼神從佛行故。故不違也。釋迦禪窟者。阿含經云迦葉靜窟。解云。年舉者。古時釋迦禪室故。又可此經誤也。得法眼凈者。善根已熟者也。或有眾生者。未熟善根。故不得聖果。唯見迦葉骨身也。亦由四事因緣者。由釋迦四攝事所成熟。謂一惠施。即此施也。二愛語。即此仁愛也。三利行。則此利人。四等利。即此亦同。善生經如是說。
經曰爾時阿難彌勒以下。第二彌勒受衣。梵音僧伽胝。此云大衣。今云僧伽梨謬也。大成佛經云。彌勒取釋迦大衣右手覆及裁。覆左手而不通。以彌勒大其衣小故。星散者現十八變事已忽無故。佛本行經云。迦葉入無餘涅槃者。約實入滅定。而入無餘者。現同法者也。敬正法者。顯敬教法也。成無上正真道者。顯敬證法
【現代漢語翻譯】 現代漢語譯本：吃完飯沒多久，Mahākāśyapa（摩訶迦葉，釋迦十大弟子之一）就登上雞足山。山上有三個山峰，像仰起的雞的腳。尊者進入中間的山峰結跏趺坐，發誠實之言：『愿我此身與缽、杖長久住世而不壞，乃至經過五十七億俱胝六十百千年，慈氏（Maitreya，彌勒菩薩）正等覺出世時，能施作佛事。』發此愿后隨即入般涅槃（Parinirvana，完全的涅槃）。當時那三個山峰便會合成為一個，遮蔽了尊者，形成巖石。
經中說：『又彌勒如來以下，第三迦葉衣上彌勒。』這裡分為兩部分：一是彌勒示現彰顯，二是彌勒接受袈裟。這是第一部分。『鬼神開門』，智度論中說：『彌勒佛用腳趾扣開耆阇崛山（Grdhrakuta，靈鷲山）。』當時迦葉的骨身穿著僧伽梨（Samghati，大衣）而出，禮拜彌勒的腳，上升虛空，顯現變化如前，隨即在空中滅身。然而此經中說是鬼神開門，是因為鬼神跟隨佛的教誨而行事，所以並不矛盾。『釋迦禪窟』，阿含經中說是迦葉靜窟。解釋說：『年舉者』，是古時釋迦牟尼佛的禪室。也可能是此經有誤。『得法眼凈』，是說善根已經成熟的人。『或有眾生』，是說善根尚未成熟，所以不得聖果，只能見到迦葉的骨身。『亦由四事因緣』，是由釋迦牟尼佛的四攝事所成熟，即一、惠施，就是這裡的施捨；二、愛語，就是這裡的仁愛；三、利行，就是這裡的利益他人；四、等利，就是這裡的一視同仁。《善生經》是這樣說的。
經中說：『爾時阿難彌勒以下，第二彌勒受衣。』梵語僧伽胝（Samghati），這裡翻譯為大衣。現在說的僧伽梨是錯誤的。《大成佛經》中說：『彌勒取釋迦的大衣，右手覆蓋，卻不能完全覆蓋左手，因為彌勒的身形高大，而袈裟卻小。』『星散』，是說顯現十八種變化的事情已經結束，忽然消失的緣故。《佛本行經》中說：『迦葉入無餘涅槃（Nirvana）』，是說實際上進入滅盡定，而說入無餘涅槃，是說顯現與佛陀的教法相同的人。『敬正法』，是說顯現尊敬教法。『成無上正真道』，是說顯現尊敬證法。
【English Translation】 English version: Not long after eating, Mahākāśyapa (one of the ten great disciples of Shakyamuni) ascended Mount Kukkutapada (Chicken Foot Mountain). The mountain has three peaks, resembling the upturned feet of a chicken. The Venerable One entered the middle peak, sat in the lotus position, and made a sincere vow: 'May this body of mine, along with my bowl and staff, remain intact and indestructible for a long time, until Maitreya (the future Buddha) appears in the world as a Samyak-Sambuddha (perfectly enlightened Buddha) after fifty-seven billion kotis (a large number) and sixty hundred thousand years, to perform the deeds of a Buddha.' After making this vow, he immediately entered Parinirvana (complete Nirvana). At that time, the three peaks merged into one, covering the Venerable One, forming a rock.
The sutra says: 'Furthermore, from Maitreya Tathagata onwards, the third is Maitreya receiving Kāśyapa's robe.' This is divided into two parts: first, Maitreya's manifestation is revealed; second, Maitreya receives the robe. This is the first part. 'Ghosts and spirits open the door.' The Mahaprajnaparamita Sastra (Great Perfection of Wisdom Treatise) says: 'Maitreya Buddha used his toe to knock open Mount Gridhrakuta (Vulture Peak Mountain).' At that time, Kāśyapa's skeletal body, wearing the Samghati (outer robe), emerged, bowed to Maitreya's feet, ascended into the sky, manifested transformations as before, and then vanished in the sky. However, in this sutra, it says that ghosts and spirits opened the door because ghosts and spirits act according to the Buddha's teachings, so there is no contradiction. 'Shakyamuni's meditation cave,' the Agamas (early Buddhist texts) say it is Kāśyapa's quiet cave. The explanation says: 'The year-old one' refers to Shakyamuni Buddha's meditation chamber in ancient times. It is also possible that this sutra is mistaken. 'Attaining the purity of the Dharma eye' refers to those whose roots of goodness are already mature. 'Or some beings' refers to those whose roots of goodness are not yet mature, so they cannot attain the holy fruit and can only see Kāśyapa's skeletal body. 'Also due to the four causes and conditions' refers to being matured by Shakyamuni Buddha's four means of attraction (catuh-samgraha-vastu), namely: first, generosity (dana), which is this giving; second, loving speech (priya-vacana), which is this kindness; third, beneficial conduct (artha-carya), which is this benefiting others; fourth, impartiality (samanarthata), which is this equality. The Sigalovada Sutra (Discourse to Sigala) says so.
The sutra says: 'At that time, from Ananda and Maitreya onwards, the second is Maitreya receiving the robe.' The Sanskrit word is Samghati, which is translated here as the outer robe. The current term Samghali is incorrect. The Mahavaipulya Sutra says: 'Maitreya took Shakyamuni's outer robe, covered it with his right hand, but could not completely cover his left hand because Maitreya's body was tall, but the robe was small.' 'Scattered like stars' means that the events of manifesting the eighteen transformations have ended, and they suddenly disappeared. The Buddhacarita (Acts of the Buddha) says: 'Kāśyapa entered Anupadhisesa-Nirvana (Nirvana without remainder),' which means that he actually entered the cessation of perception and sensation, and saying that he entered Anupadhisesa-Nirvana means that he manifested as someone who is the same as the Buddha's teachings. 'Respecting the true Dharma' means showing respect for the teaching of the Dharma. 'Attaining the unsurpassed, perfect, and true path' means showing respect for the realization of the Dharma.
也。
經曰阿難當知以下。第二會也。行事供養者。大成佛經云。行四事供養。謂前施仁等也。
經曰又彌勒以下第三。會也。智度論云。初會九十九億。第二會九十六億。第三會九十三億。賢愚經云。初九十三億。次九十六億。后九十九億。解云。聞機不同故。又是先所度聲聞弟子其大根性。雖前佛所化。皆三會後得無生忍故。無爾許也。
爾時比丘以下。第二結姓名。
經曰爾時彌勒以下。第二辨十想眾。此中三。初正說十想。次眾集所以。后時眾得益。是初也。此中想者。以慧為體。智度論。無常想者。即聖道力名。或言四念處。或言四諦。或言無常想故。若相從者。亦想數為體也。如念住以定慧為體而名念住。此亦爾。皆以慧為體。而隨義門說十想也。此十想中。前九想對治四倒。后一想對治貪著。前九想中。初一想治常倒。次一治樂倒。次二治我倒。無我想治我見。空想治我所見。余想皆治凈倒。以是義。修習十想盡流心得解脫也。謂由過去佛說故。今彌勒時盡漏解脫也。
若此眾中以下。第二眾集所以。此中二。初長行答徒眾問。后頌其答長行。此中十三事是皆示通三學。謂後言梵行八音即戒學也。四等心即定也。住出誦等則慧學。若初云梵行通三學也。言四等心者四無
【現代漢語翻譯】 現代漢語譯本：
也。
經文說『阿難應當知道以下內容』，這是第二次集會。『行事供養』，《大成佛經》說，『實行四事供養』，指的是之前的佈施、仁愛等。
經文說『又彌勒以下』，這是第三次集會。《智度論》說，第一次集會有九十九億人，第二次集會有九十六億人，第三次集會有九十三億人。《賢愚經》說，第一次有九十三億人，第二次有九十六億人，第三次有九十九億人。解釋說，這是因為聽聞佛法的根機不同。而且，先前所度的聲聞弟子，他們具有很大的根性，雖然之前被其他佛所教化，都在這三次集會之後證得無生法忍，所以人數眾多。
『爾時比丘以下』，這是第二次總結姓名。
經文說『爾時彌勒以下』，這是第二次辨別十想眾。這裡分為三部分：首先是正式宣說十想，其次是大眾聚集的原因，最後是當時大眾獲得的利益。這是第一部分。這裡所說的『想』，以智慧為本體。《智度論》說，『無常想』就是聖道的力用，或者說是四念處，或者說是四諦，或者說是無常想。如果從相隨的角度來說，也是以想的數量為本體。如同念住以定慧為本體而稱爲念住一樣，這裡也是如此。都是以智慧為本體，而根據不同的意義來說明十想。這十想中，前九想對治四顛倒，后一想對治貪著。前九想中，第一個想對治常顛倒，第二個想對治樂顛倒，第三和第四個想對治我顛倒，無我想對治我見，空想對治我所見，其餘的想都對治凈顛倒。因此，修習十想能夠使煩惱漏盡，心得解脫。這是因為過去佛所說，所以在彌勒佛時代能夠漏盡解脫。
『若此眾中以下』，這是第二部分，說明大眾聚集的原因。這裡分為兩部分：首先是長行回答徒眾的提問，然後是用偈頌來總結長行的回答。這裡所說的十三件事都顯示了通達三學，也就是後面所說的梵行和八音，指的是戒學。四等心指的是定學。住、出、誦等指的是慧學。如果一開始就說梵行，那麼就通達了三學。所說的四等心指的是四無量心。
【English Translation】 English version:
Also.
The sutra says, 'Ananda, you should know the following.' This is the second assembly. 'Performing offerings' is mentioned in the Great Accomplishment of Buddhahood Sutra, which states, 'Practicing the four kinds of offerings,' referring to the previous giving, benevolence, etc.
The sutra says, 'Also, from Maitreya onwards,' this is the third assembly. The Mahaprajnaparamita Sastra says that the first assembly had ninety-nine billion people, the second assembly had ninety-six billion people, and the third assembly had ninety-three billion people. The Avadana Sutra says that the first had ninety-three billion, the second had ninety-six billion, and the third had ninety-nine billion. The explanation is that this is because the capacity for hearing the Dharma is different. Moreover, the Sravaka (hearer) disciples who were previously liberated, possessing great capacity, although previously transformed by other Buddhas, all attained the Anutpattika-dharma-ksanti (non-origination forbearance) after these three assemblies, hence the large number.
'At that time, the bhiksus (monks) and so on,' this is the second conclusion of the names.
The sutra says, 'At that time, Maitreya and so on,' this is the second distinguishing of the assembly of the ten perceptions. Here, there are three parts: first, the formal explanation of the ten perceptions; second, the reason for the assembly; and third, the benefits gained by the assembly at that time. This is the first part. Here, 'perception' (samjna) takes wisdom as its essence. The Mahaprajnaparamita Sastra says that 'the perception of impermanence' is the power of the holy path, or the four foundations of mindfulness (smrtyupasthana), or the four noble truths (arya-satya), or the perception of impermanence. If viewed from the perspective of association, it also takes the number of perceptions as its essence. Just as mindfulness takes both samadhi (concentration) and wisdom as its essence and is called mindfulness, so it is here as well. All take wisdom as their essence, and the ten perceptions are explained according to different meanings. Among these ten perceptions, the first nine perceptions counteract the four inversions (viparyasa), and the last perception counteracts attachment. Among the first nine perceptions, the first perception counteracts the inversion of permanence, the second counteracts the inversion of pleasure, the third and fourth counteract the inversion of self, the perception of no-self counteracts the view of self, the perception of emptiness counteracts the view of what belongs to self, and the remaining perceptions all counteract the inversion of purity. Therefore, cultivating the ten perceptions can exhaust the outflows of defilements and liberate the mind. This is because it was spoken by past Buddhas, so in the time of Maitreya Buddha, one can exhaust the outflows and attain liberation.
'If among this assembly and so on,' this is the second part, explaining the reason for the assembly. Here, there are two parts: first, the prose answers the questions of the disciples; and then, the verses summarize the prose answers. The thirteen matters mentioned here all show the thorough understanding of the three learnings (tri-siksa), which are the brahmacarya (pure conduct) and the eight qualities of voice mentioned later, referring to the learning of discipline (sila). The four equal minds refer to the learning of samadhi (concentration). Dwelling, going out, reciting, and so on refer to the learning of wisdom (prajna). If one initially speaks of brahmacarya, then one thoroughly understands the three learnings. The four equal minds refer to the four immeasurables (apramana).
量定心也。善本者三善根也。此十三事。皆通三會值彌勒因。言八關者受八戒故。
經曰是時彌勒以下。第二頌。此中三。初舍家長行起。次彌勒正頌。后釋迦結。約頌有九行。分為二。初七頌別長行。顯二頌總結也。心原本者三善根也。意無若干想者。顯無散亂心。或契經者修多羅。善習者毗尼。法本者阿毗曇藏也。
經曰阿難當知以下。第三釋迦結也。
經曰爾時眾中以下。第三時眾得益。者數名。謂佛本行集經言。百百千為千萬。千萬百為十億。十億百為千億。千億百為萬億。萬億百為千萬億。千萬億百為十兆。十兆百為千兆。千兆百為十萬兆。十萬兆百為十京。十京百為千京。千京百為十萬京。十萬京百名為垓也。前九十六億等。顯三會得阿羅漢人等。今云垓者。三會得初果人等也。
經曰彌勒如來以下。第四答幾時住問。此中二。初立戒時。后住法時。是初也。無瑕穢者清凈無犯。若增一經云。毗婆尸佛百年清凈無犯。釋迦佛十二年無瑕也。
經曰彌勒如來以下。第二住法時也。
經曰其有善男子以下。第二勸修其因也。爾時阿難以下。第三聞說喜奉行分也。
佛說彌勒成佛經
此經將釋。略作三門。一辨來意。二釋題目。三正解本文。
言來意
【現代漢語翻譯】 現代漢語譯本： 『量定心也。』（量定心，指衡量和決定心念。）『善本者三善根也。』（善本，指好的基礎，這裡指三種善根：無貪、無嗔、無癡。）『此十三事。皆通三會值彌勒因。』（這十三件事，都與在彌勒菩薩的三次法會中值遇彌勒佛的因緣相通。）『言八關者受八戒故。』（說八關齋戒，是因為受持八條戒律的緣故。）
『經曰是時彌勒以下。』（經文說『這時彌勒』以下。）第二頌。此中三。初舍家長行起。次彌勒正頌。后釋迦結。約頌有九行。分為二。初七頌別長行。顯二頌總結也。心原本者三善根也。意無若干想者。顯無散亂心。或契經者修多羅（Sutra，經）。善習者毗尼（Vinaya，律）。法本者阿毗曇藏也。（Abhidhamma，論藏）。』（這段經文是第二個偈頌。其中分為三部分：首先是捨棄家庭出家修行的開始，其次是彌勒菩薩正式的偈頌，最後是釋迦牟尼佛的總結。大約偈頌有九行，分為兩部分：前七個偈頌分別闡述長行，顯示后兩個偈頌是總結。心原本就是三種善根。『意無若干想者』，顯示沒有散亂的心。『或契經者』，指修多羅（Sutra，經）。『善習者』，指毗尼（Vinaya，律）。『法本者』，指阿毗曇藏（Abhidhamma，論藏）。）
『經曰阿難當知以下。』（經文說『阿難，你應該知道』以下。）第三釋迦結也。（第三部分是釋迦牟尼佛的總結。）
『經曰爾時眾中以下。』（經文說『那時大眾中』以下。）『第三時眾得益。者數名。謂佛本行集經言。百百千為千萬。千萬百為十億。十億百為千億。千億百為萬億。萬億百為千萬億。千萬億百為十兆。十兆百為千兆。千兆百為十萬兆。十萬兆百為十京。十京百為千京。千京百為十萬京。十萬京百名為垓也。前九十六億等。顯三會得阿羅漢（Arhat）等。今云垓者。三會得初果人等也。』（第三部分是當時大眾得到的利益。這裡解釋數字的名稱。佛本行集經說：一百個一百個千是千萬，一千萬個一百是十億，十億個一百是千億，千億個一百是萬億，萬億個一百是千萬億，千萬億個一百是十兆，十兆個一百是千兆，千兆個一百是十萬兆，十萬兆個一百是十京，十京個一百是千京，千京個一百是十萬京，十萬京個一百叫做垓。前面說的九十六億等，顯示三次法會中證得阿羅漢（Arhat）等果位的人。現在說的垓，是指三次法會中證得初果的人等。）
『經曰彌勒如來以下。』（經文說『彌勒如來』以下。）『第四答幾時住問。此中二。初立戒時。后住法時。是初也。無瑕穢者清凈無犯。若增一經云。毗婆尸佛百年清凈無犯。釋迦佛十二年無瑕也。』（第四部分是回答彌勒佛住世多久的問題。其中分為兩部分：首先是確立戒律的時間，然後是住持佛法的時間。這是第一部分。『無瑕穢者』，指清凈沒有違犯。如果增一阿含經說，毗婆尸佛百年清凈沒有違犯，釋迦牟尼佛十二年沒有瑕疵。）
『經曰彌勒如來以下。』（經文說『彌勒如來』以下。）『第二住法時也。』（第二部分是住持佛法的時間。）
『經曰其有善男子以下。』（經文說『如果有善男子』以下。）『第二勸修其因也。爾時阿難以下。』（第二部分是勸勉修習這些因緣。『那時阿難』以下。）『第三聞說喜奉行分也。』（第三部分是聽聞佛陀的教誨后歡喜地信受奉行。）
『佛說彌勒成佛經』
『此經將釋。略作三門。一辨來意。二釋題目。三正解本文。』（將要解釋這部經，大致分為三個方面：一是辨明經文的來意，二是解釋經題，三是正式解釋經文的內容。）
『言來意』（說到經文的來意）
【English Translation】 English version: 『Liang ding xin ye.』 (Liang ding xin, refers to measuring and deciding thoughts.) 『Shan ben zhe san shan gen ye.』 (Shan ben, refers to a good foundation, here referring to the three good roots: non-greed, non-hatred, and non-delusion.) 『Ci shi san shi, jie tong san hui zhi Mile yin.』 (These thirteen things are all connected to the causes and conditions of encountering Maitreya Buddha in Maitreya Bodhisattva's three assemblies.) 『Yan ba guan zhe shou ba jie gu.』 (Saying the eight precepts is because of upholding the eight precepts.)
『Jing yue shi shi Mile yi xia.』 (The sutra says 『At this time Maitreya』 below.) The second verse. This is divided into three parts. First, the beginning of renouncing the household to practice. Second, Maitreya's formal verse. Third, Shakyamuni's conclusion. Approximately the verse has nine lines, divided into two parts. The first seven verses separately explain the prose, showing that the last two verses are a summary. The original root of the mind is the three good roots. 『Yi wu ruo gan xiang zhe,』 shows that there is no scattered mind. 『Huo qi jing zhe,』 refers to Sutra. 『Shan xi zhe,』 refers to Vinaya. 『Fa ben zhe,』 refers to Abhidhamma.』
『Jing yue Ananda dang zhi yi xia.』 (The sutra says 『Ananda, you should know』 below.) The third part is Shakyamuni's conclusion.
『Jing yue er shi zhong zhong yi xia.』 (The sutra says 『At that time, in the assembly』 below.) 『The third part is the benefits gained by the assembly at that time. This explains the names of numbers. The Sutra of the Collection of the Fundamental Conduct of the Buddha says: One hundred hundreds of thousands is ten million. One hundred ten millions is one hundred million. One hundred hundred millions is one thousand million. One hundred thousand millions is ten thousand million. One hundred ten thousand millions is one hundred million million. One hundred hundred million million is ten trillion. One hundred ten trillion is one thousand trillion. One hundred thousand trillion is ten quadrillion. One hundred ten quadrillion is ten jing. One hundred ten jing is one thousand jing. One hundred thousand jing is ten quadrillion jing. One hundred ten quadrillion jing is called gai. The previous ninety-six billion, etc., show the people who attained the Arhat fruit in the three assemblies. Now saying gai, refers to the people who attained the first fruit in the three assemblies.』
『Jing yue Mile rulai yi xia.』 (The sutra says 『Maitreya Tathagata』 below.) 『The fourth part answers the question of how long he will stay in the world. This is divided into two parts. First, the time of establishing the precepts. Second, the time of abiding in the Dharma. This is the first part. 『Wu xia hui zhe,』 refers to being pure and without transgression. If the Ekottara Agama Sutra says, Vipashyin Buddha was pure and without transgression for one hundred years, Shakyamuni Buddha was without flaw for twelve years.』
『Jing yue Mile rulai yi xia.』 (The sutra says 『Maitreya Tathagata』 below.) 『The second part is the time of abiding in the Dharma.』
『Jing yue qi you shan nanzi yi xia.』 (The sutra says 『If there are good men』 below.) 『The second part encourages cultivating these causes and conditions. 『Er shi Ananda yi xia.』 (At that time, Ananda, below.) 『The third part is joyfully accepting and practicing after hearing the Buddha's teachings.』
『The Sutra of Maitreya's Attainment of Buddhahood Spoken by the Buddha』
『This sutra will be explained, roughly divided into three aspects. First, to clarify the intention of the sutra. Second, to explain the title. Third, to formally explain the content of the text.』
『Yan lai yi』 (Speaking of the intention of the sutra)
有二。一為廣顯彌勒人間弘化故。二為化下下遲晚流令得度脫故。何以故。前略雖示慈氏如來下人教化。令上中人殖善本。而未廣辨慈氏威力令最下根智祈聖心故。以此二義。下生經次說此經也。
第二釋題目。若依別本。有其七名。一名一切眾生斷五逆業障報障煩惱障修習慈心與彌勒共行。經二名一切眾生聞彌勒佛名必勉五濁世不隨惡道經。三名破惡惡業心如蓮華定見彌勒佛經。四名慈心不食肉經。五名釋迦牟尼以衣為信經。六名有聞佛名者決定得勉八難經。七名彌勒成佛經。雖有七名。而第七為本。故今此經用第七名。此中彌勒菩薩坐龍華下。見其寶臺毀懷。即修無常想示得正覺。故名成佛。成佛之經故依主釋。恐濫天等所說故。故名佛說也。
第三解本文者。大成佛經云。佛住摩伽他國波沙山中夏安居。因舍利弗請而說。今此經中略而不說。然猶有三分。一鹙子發請分。二來酬答分。三大眾奉行分。初中二。初贊請德。後述請辭。是初也。
言舍利者身也。弗者子也。從母為名也。此人英慧超類。性來聞一解千。故名大智。是彰內德也。能者善巧別言。謂善隨物機巧宣法化故。輪者見道也。法者利人也。轉者度他相續故。隨者正轉於前。鹙子受唱於後。故名為隨也。是彰外德也。大將者。內
【現代漢語翻譯】 現代漢語譯本： 有兩個原因。一是廣泛彰顯彌勒（Maitreya，未來佛）在人間弘揚教化的緣故。二是教化那些根器低下、覺悟遲緩的眾生，使他們得以度脫的緣故。為什麼這麼說呢？因為前面的經文雖然也提到了慈氏如來（Maitreya Tathagata，即彌勒如來）教化地獄眾生，使中等和上等根器的人種下善根，但沒有廣泛闡述慈氏的威力，使最下等的根器和智慧的人也能祈求聖心。因為這兩個原因，《下生經》（Maitreya's Descent into the World Sutra）之後才宣說這部經。 第二是解釋題目。如果按照其他版本，有七個名稱。一是《一切眾生斷五逆業障報障煩惱障修習慈心與彌勒共行經》（Sutra on All Beings Severing the Five Heinous Offenses, Karmic Obstacles, Retribution Obstacles, Affliction Obstacles, Cultivating Loving-Kindness, and Walking with Maitreya），二是《一切眾生聞彌勒佛名必勉五濁世不隨惡道經》（Sutra on All Beings Hearing the Name of Maitreya Buddha Will Surely Strive in the Five Defilements and Not Follow Evil Paths），三是《破惡惡業心如蓮華定見彌勒佛經》（Sutra on Breaking Evil and Wicked Karma with a Mind Like a Lotus Flower, Steadfastly Seeing Maitreya Buddha），四是《慈心不食肉經》（Sutra on Loving-Kindness and Not Eating Meat），五是《釋迦牟尼以衣為信經》（Sutra on Shakyamuni Using His Robe as a Token of Faith），六是《有聞佛名者決定得勉八難經》（Sutra on Those Who Hear the Buddha's Name Will Definitely Be Spared the Eight Difficulties），七是《彌勒成佛經》（Sutra on Maitreya's Attainment of Buddhahood）。雖然有七個名稱，但第七個是根本，所以現在這部經採用第七個名稱。這裡彌勒菩薩（Maitreya Bodhisattva）坐在龍華樹下，看到寶臺毀壞而心懷感傷，於是修習無常之想，示現證得正覺，所以名為成佛。因為是關於成佛的經典，所以是依主釋。恐怕與天等所說的經典混淆，所以名為佛說。 第三是解釋本文。在《大成佛經》（Mahayana Sutra on Attaining Buddhahood）中說，佛陀（Buddha）住在摩伽陀國（Magadha）的波沙山（Vebhara Mountain）中安居過夏，因為舍利弗（Sariputra）的請求而宣說此經。現在這部經中省略了這些內容。但仍然有三分：一是鹙子（Sariputra）發起請問分，二是如來（Tathagata）酬答分，三是大眾奉行分。在第一部分中又有兩部分：一是讚歎請問者的功德，二是陳述請問的言辭。這是第一部分。 『言舍利者身也。弗者子也。從母為名也。』（Sariputra means 'son of Sarika', named after his mother.）這個人英明聰慧，超越常人，天性就是聞一知千，所以名為大智。這是彰顯內在的功德。『能』（Capable）是指善於巧妙地運用言辭，也就是善於隨著眾生的根器，巧妙地宣說佛法進行教化。『輪』（Wheel）是指見道。『法』（Dharma）是指利益他人。『轉』（Turning）是指度化他人相續不斷。『隨』（Following）是指鹙子（Sariputra）在佛陀（Buddha）之前隨聲應和，所以名為隨。這是彰顯外在的功德。『大將』（Great General）是指內在的...
【English Translation】 English version: There are two reasons. First, it is to widely manifest Maitreya's (the future Buddha) propagation and transformation in the human world. Second, it is to transform those beings with inferior faculties and slow awakening, so that they may be delivered. Why is this so? Because although the previous sutras also mentioned Maitreya Tathagata's (i.e., Maitreya Buddha) teaching and transforming of beings in the lower realms, enabling those with medium and superior faculties to plant good roots, they did not extensively elaborate on Maitreya's power, so that even those with the lowest faculties and wisdom could pray for the sacred mind. For these two reasons, this sutra is spoken after the 'Maitreya's Descent into the World Sutra'. Second is to explain the title. According to other versions, there are seven names. One is the 'Sutra on All Beings Severing the Five Heinous Offenses, Karmic Obstacles, Retribution Obstacles, Affliction Obstacles, Cultivating Loving-Kindness, and Walking with Maitreya', two is the 'Sutra on All Beings Hearing the Name of Maitreya Buddha Will Surely Strive in the Five Defilements and Not Follow Evil Paths', three is the 'Sutra on Breaking Evil and Wicked Karma with a Mind Like a Lotus Flower, Steadfastly Seeing Maitreya Buddha', four is the 'Sutra on Loving-Kindness and Not Eating Meat', five is the 'Sutra on Shakyamuni Using His Robe as a Token of Faith', six is the 'Sutra on Those Who Hear the Buddha's Name Will Definitely Be Spared the Eight Difficulties', and seven is the 'Sutra on Maitreya's Attainment of Buddhahood'. Although there are seven names, the seventh is the fundamental one, so this sutra now uses the seventh name. Here, Maitreya Bodhisattva sits under the Dragon Flower Tree, sees the destruction of the precious platform and feels sorrow, so he cultivates the thought of impermanence and demonstrates the attainment of perfect enlightenment, hence the name 'Attainment of Buddhahood'. Because it is a sutra about attaining Buddhahood, it is a possessive explanation. Fearing confusion with the sutras spoken by Devas and others, it is named 'Spoken by the Buddha'. Third is to explain the text. In the 'Mahayana Sutra on Attaining Buddhahood', it is said that the Buddha resided in Vebhara Mountain in Magadha, spending the summer retreat, and spoke this sutra at the request of Sariputra. Now this sutra omits these contents. But there are still three parts: first, Sariputra's initiation of the request; second, the Tathagata's response; and third, the assembly's practice. In the first part, there are two parts: first, praising the merits of the one who makes the request; and second, stating the words of the request. This is the first part. 'Sariputra means 'son of Sarika', named after his mother.' This person is intelligent and wise, surpassing ordinary people, and by nature understands a thousand things from hearing one, so he is named 'Great Wisdom'. This is to manifest inner merits. 'Capable' means being skilled in the use of words, that is, being good at skillfully expounding the Dharma and transforming beings according to their faculties. 'Wheel' refers to seeing the path. 'Dharma' refers to benefiting others. 'Turning' refers to continuously delivering others. 'Following' means that Sariputra echoes the Buddha before him, so he is named 'Following'. This is to manifest external merits. 'Great General' refers to the inner...
懷神謀。外揚威力平怨。故名大將。譬舍利弗內懷神力外揚辨才降伏煩惱怨故名大將也。
經曰白佛言以下。第二述請辭。此中二。初指本。后請廣說。是初也。大成佛經云。前後經中所未說。甚違此經。一云同本別譯。然所未說者譯者誤也。一云別本別譯。故大先說。小后說之。此二說中初為勝。謂此經無證信序。必從大經出。是故知大經誤也。問前後經其指何。答一云彌勒三經互為前後。一云不然。於三經隨指何經名為前後者。前後者不可了故。應說此經以前諸處處經彌勒作佛事可得。故云前後。是故增一經云佛在舍衛國說彌勒成佛事。又在迦毗羅國家珠師佛說彌勒成佛事。又如上生經中所引。佛昔于毗尼及諸經藏說阿逸多次當作佛。如是前前諸教前後所說可引起問。是解最勝。順聖教故。此中二。初請今聞。后請當見。是初也。言功德神力者即正報。謂功德者福果也。神者智果也。國土莊嚴者依果。謂國土者體也。莊嚴者土想也。
經曰眾生以何施以下。第二請當見也。行何施得大富。持何戒得人身。修何慧得見佛。又解眾生見佛自有三品。故問此三義。是亦無失也。
經曰爾時告以下。第二如來酬答分。此中二。初受請。是初也。舍利弗四大海以下。第二答請。此中二。初答中聞請。后答
【現代漢語翻譯】 現代漢語譯本：懷有神妙的謀略，對外宣揚威德力量以平息怨恨，所以被稱為大將。譬如舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）內心懷有神通力量，對外宣揚辯才，降伏煩惱怨恨，所以被稱為大將。
經文中說『白佛言』以下，是第二部分陳述請求。這部分分為兩點：首先是指出根本，然後是請求詳細解說。這是第一點。《大成佛經》中說，前後經文中所沒有說到的，與此經非常不符。一種說法是同本不同譯，然而所沒有說到的內容是譯者造成的錯誤。另一種說法是不同版本不同翻譯，所以《大成佛經》先說，此經后說。這兩種說法中，第一種更為合理。因為此經沒有序分，必定是從《大成佛經》中而出，因此可知《大成佛經》有誤。有人問，前後經文指的是什麼？回答說，一種說法是彌勒（Maitreya，未來佛）三經互相為前後。另一種說法不然，對於三經，隨便指出哪部經都可以稱為前後。前後經文不可盡知，應該說在此經以前，各處經文中彌勒作佛事的內容可以找到，所以稱為前後。因此《增一阿含經》中說，佛陀在舍衛國（Śrāvastī，古印度城市）宣說彌勒成佛之事，又在迦毗羅衛國（Kapilavastu，釋迦牟尼佛的故鄉）迦珠師佛宣說彌勒成佛之事。又如《上生經》中所引用，佛陀過去在毗尼（Vinaya，戒律）及各種經藏中說阿逸多（Ajita，彌勒菩薩的別名）多次將要成佛。像這樣，以前的各種教法前後所說的內容可以引起疑問。這種解釋最為殊勝，順應聖教的教義。這部分分為兩點：首先是請求現在聽聞，然後是請求將來得見。這是第一點。所說的功德神力，就是正報，功德指的是福果，神指的是智果。國土莊嚴指的是依果，國土指的是本體，莊嚴指的是國土的景象。
經文中說『眾生以何施』以下，是第二部分請求將來得見。行什麼佈施可以得到大富？持什麼戒可以得到人身？修什麼智慧可以得見佛？又解釋說眾生見佛自有三品，所以問這三種意義，也沒有什麼不妥。
經文中說『爾時告』以下，是第二部分如來酬答。這部分分為兩點：首先是接受請求，這是第一點。『舍利弗四大海』以下，是第二部分回答請求。這部分分為兩點：首先回答中間聽聞的請求，然後回答
【English Translation】 English version: 'Possessing divine strategies, outwardly displaying power and might to quell resentment, hence the name 'Great General'. It is like Śāriputra (one of the Buddha's ten great disciples, known for his wisdom), who inwardly possesses spiritual power and outwardly displays eloquence, subduing afflictions and resentment, hence the name 'Great General'.'
The sutra says 'Said to the Buddha' and onwards, which is the second part, stating the request. This part is divided into two points: first, pointing out the root, and then requesting a detailed explanation. This is the first point. The Mahāsaṃghika Sūtra says that what is not mentioned in the previous and subsequent sutras is very inconsistent with this sutra. One explanation is that it is the same text with different translations, but the content not mentioned is due to errors by the translator. Another explanation is that they are different texts with different translations, so the Mahāsaṃghika Sūtra speaks first, and this sutra speaks later. Among these two explanations, the first is more reasonable. Because this sutra does not have an introductory section, it must have come from the Mahāsaṃghika Sūtra, therefore it can be known that the Mahāsaṃghika Sūtra is in error. Someone asks, what do the previous and subsequent sutras refer to? The answer is, one explanation is that the three Maitreya (the future Buddha) sutras are mutually previous and subsequent. Another explanation is not so; for the three sutras, any sutra can be referred to as previous and subsequent. The previous and subsequent sutras cannot be fully known; it should be said that before this sutra, the content of Maitreya's Buddhahood in various sutras can be found, so it is called previous and subsequent. Therefore, the Ekottara Āgama Sūtra says that the Buddha in Śrāvastī (an ancient Indian city) spoke of Maitreya's Buddhahood, and in Kapilavastu (the birthplace of Shakyamuni Buddha), the Buddha Kāśyapa spoke of Maitreya's Buddhahood. Also, as quoted in the Sutra on Maitreya's Ascent, the Buddha in the past in the Vinaya (discipline) and various sutra collections said that Ajita (another name for Maitreya Bodhisattva) would become a Buddha many times. Like this, the content spoken in the previous teachings can raise questions. This explanation is the most excellent, in accordance with the teachings of the saints. This part is divided into two points: first, requesting to hear now, and then requesting to see in the future. This is the first point. The so-called merit and spiritual power is the direct result; merit refers to the fruit of blessings, and spiritual power refers to the fruit of wisdom. The adornment of the land refers to the dependent result; the land refers to the substance, and the adornment refers to the appearance of the land.
The sutra says 'What kind of giving do sentient beings' and onwards, which is the second part, requesting to see in the future. What kind of giving can obtain great wealth? What kind of precepts can obtain a human body? What kind of wisdom can obtain seeing the Buddha? It is also explained that sentient beings seeing the Buddha have three grades, so asking about these three meanings is also not inappropriate.
The sutra says 'At that time, he told' and onwards, which is the second part, the Tathagata's response. This part is divided into two points: first, accepting the request, which is the first point. 'Śāriputra, the four great oceans' and onwards, is the second part, answering the request. This part is divided into two points: first, answering the request to hear in the middle, and then answering
見請。初中二。初答國土莊嚴。后答功德神力。初中四。一出體。二出莊嚴。三出都。四出主。是初也。謂釋迦佛世閻浮提地七千由旬。西八千由旬。東九千由旬。北十千由旬。彌勒時除三千由旬水故。增三千由旬地。故成十千由旬。如是四方皆增三千由旬故。是故今此中東西是長。長十千由旬。南北名廣。廣八千由旬。
經曰名華儒草以下。第二辨土嚴。城者州。縣謂處也。萬民雜居名為邑也。街衢方整名比丘也。八萬歲者。大成佛經云八萬四千。解云。彼經據初下生時說。此經久遠時。不違也。如言身量長十六丈。而賢愚經云身長八丈。就初后時無過也。便利者內逼迫也。飲食者外惑苦也。衰老又遇身羸劣也。大成佛經云無寒熱風太等病。九苦惱。阿含經云。時人有九病。一寒。二熱。三饑。四濁。五大便。六小便。七欲。八飲食。九老。解云無時節代謝寒熱故。大成佛經云無寒熱等。而飲食中亦有冷熱。故阿含經云有寒熱等也。五百歲者。下生經云五十歲者通此文二說。如經第二也。大成佛經云人長百六尺。今此中略故不說。
經曰是時有一大城以下。第三齣都。此中二。初都邑莊嚴。後園泉。初中二。初眾寶莊嚴。后災兇除滅。是初也。翅頭末者。此云凈意。是即國之都城也。長者南北也。廣者
【現代漢語翻譯】 現代漢語譯本： （見請。初中二。初答國土莊嚴，后答功德神力。初中四。一出體，二出莊嚴，三出都，四出主。是初也。） 釋迦佛（Sakyamuni Buddha）在世時，閻浮提（Jambudvipa，娑婆世界）的土地，東西長七千由旬（yojana，古印度長度單位），西邊八千由旬，東邊九千由旬，北邊一萬由旬。彌勒佛（Maitreya Buddha）出世時，因為去除了三千由旬的水，所以增加了三千由旬的土地，因此成了東西南北各一萬由旬。所以現在這裡東西方向是長，長一萬由旬，南北方向是廣，廣八千由旬。
（經曰名華儒草以下。第二辨土嚴。城者州，縣謂處也。萬民雜居名為邑也。街衢方整名比丘也。八萬歲者。大成佛經云八萬四千。解云。彼經據初下生時說。此經久遠時。不違也。如言身量長十六丈。而賢愚經云身長八丈。就初后時無過也。便利者內逼迫也。飲食者外惑苦也。衰老又遇身羸劣也。大成佛經云無寒熱風太等病。九苦惱。阿含經云。時人有九病。一寒，二熱，三饑，四濁，五大便，六小便，七欲，八飲食，九老。解云無時節代謝寒熱故。大成佛經云無寒熱等。而飲食中亦有冷熱。故阿含經云有寒熱等也。五百歲者。下生經云五十歲者通此文二說。如經第二也。大成佛經云人長百六尺。今此中略故不說。） 第二部分辨別土地的莊嚴。城，指的是州。縣，指的是地方。萬民雜居的地方叫做邑。街道整齊叫做比丘（bhiksu，佛教出家人）。（那時的人）壽命八萬歲。《大成佛經》中說八萬四千歲，解釋說，那部經是根據彌勒佛最初下生時說的，這部經說的是很久以後的情況，並不矛盾。比如，說身量長十六丈，而《賢愚經》中說身長八丈，只是說的初生和後來的情況，沒有錯誤。便利，指的是內在的逼迫。飲食，指的是外在的迷惑和痛苦。衰老，指的是身體的衰弱。《大成佛經》中說沒有寒冷、炎熱、風災等疾病，這九種苦惱。《阿含經》中說，那時的人有九種疾病：寒冷、炎熱、飢餓、污濁、大便、小便、慾望、飲食、衰老。解釋說，因為沒有時節變化引起的寒冷和炎熱。《大成佛經》中說沒有寒冷和炎熱等，但是飲食中也有冷熱，所以《阿含經》中說有寒冷和炎熱等。（那時的人）壽命五百歲，《下生經》中說五十歲，這兩種說法都可以解釋。如同經文第二部分所說。《大成佛經》中說人身高一百零六尺，這裡省略了沒有說。
（經曰是時有一大城以下。第三齣都。此中二。初都邑莊嚴，後園泉。初中二。初眾寶莊嚴，后災兇除滅。是初也。翅頭末者。此云凈意。是即國之都城也。長者南北也。廣者） （經文說：『這時有一座大城』以下。第三部分是描述都城。這裡分為兩部分，首先是都城的莊嚴，然後是園林和泉水。都城的莊嚴又分為兩部分，首先是各種寶物的莊嚴，然後是災禍和兇險的消除。這是第一部分。）翅頭末（Ketumati）的意思是『凈意』，是這個國家的都城。長，指的是南北的長度。廣，指的是東西的寬度。
【English Translation】 English version: (See request. The first part of the second chapter initially answers the adornment of the land, and then answers the merits and divine powers. The first part of the chapter is divided into four sections: 1. the substance, 2. the adornment, 3. the capital city, and 4. the ruler. This is the first part.) When Sakyamuni Buddha was in the world, the land of Jambudvipa (the Saha world) was 7,000 yojanas (an ancient Indian unit of length) long from east to west, 8,000 yojanas to the west, 9,000 yojanas to the east, and 10,000 yojanas to the north. When Maitreya Buddha appears, because 3,000 yojanas of water will be removed, 3,000 yojanas of land will be added, thus becoming 10,000 yojanas in each direction. Therefore, the east-west direction here is the length, which is 10,000 yojanas long, and the north-south direction is the width, which is 8,000 yojanas wide.
(The sutra says 'named flowers and soft grass' below. The second part distinguishes the adornment of the land. A 'city' refers to a province, and a 'county' refers to a place. A place where people live together is called a 'town'. Streets that are square and orderly are called 'bhikshus'. The age of 80,000 years is mentioned in the Great Accomplishment of Buddhahood Sutra as 84,000 years. The explanation is that the other sutra refers to the time when Maitreya Buddha first descends, while this sutra refers to a time much later, so there is no contradiction. For example, it is said that the body is sixteen zhang (an ancient Chinese unit of length) tall, while the Sutra of the Wise and Foolish says that the body is eight zhang tall, which simply refers to the initial and later stages, so there is no error. 'Convenience' refers to internal pressure. 'Food and drink' refers to external delusion and suffering. 'Decline and old age' refers to physical weakness. The Great Accomplishment of Buddhahood Sutra says that there are no diseases such as cold, heat, or wind. These are the nine sufferings. The Agama Sutra says that people at that time have nine diseases: cold, heat, hunger, turbidity, defecation, urination, desire, food and drink, and old age. The explanation is that there is no seasonal change causing cold and heat. The Great Accomplishment of Buddhahood Sutra says that there is no cold or heat, etc., but there is also cold and heat in food and drink, so the Agama Sutra says that there is cold and heat, etc. The age of 500 years is mentioned in the Sutra of Descent as 50 years, and both statements can be explained. As mentioned in the second part of the sutra. The Great Accomplishment of Buddhahood Sutra says that people are 106 chi (an ancient Chinese unit of length) tall, which is omitted here.) The second part distinguishes the adornment of the land. 'City' refers to a province. 'County' refers to a place. A place where people live together is called a 'town'. Streets that are square and orderly are called 'bhikshus' (Buddhist monks). (People at that time) lived for 80,000 years. The 'Great Accomplishment of Buddhahood Sutra' says 84,000 years. The explanation is that the other sutra refers to the time when Maitreya Buddha first descends, while this sutra refers to a time much later, so there is no contradiction. For example, it is said that the body is sixteen zhang tall, while the 'Sutra of the Wise and Foolish' says that the body is eight zhang tall, which simply refers to the initial and later stages, so there is no error. 'Convenience' refers to internal pressure. 'Food and drink' refers to external delusion and suffering. 'Decline and old age' refers to physical weakness. The 'Great Accomplishment of Buddhahood Sutra' says that there are no diseases such as cold, heat, or wind. These are the nine sufferings. The 'Agama Sutra' says that people at that time have nine diseases: cold, heat, hunger, turbidity, defecation, urination, desire, food and drink, and old age. The explanation is that there is no seasonal change causing cold and heat. The 'Great Accomplishment of Buddhahood Sutra' says that there is no cold or heat, etc., but there is also cold and heat in food and drink, so the 'Agama Sutra' says that there is cold and heat, etc. (People at that time) lived for 500 years. The 'Sutra of Descent' says 50 years, and both statements can be explained. As mentioned in the second part of the sutra. The 'Great Accomplishment of Buddhahood Sutra' says that people are 106 chi tall, which is omitted here.
(The sutra says 'At that time there was a great city' below. The third part describes the capital city. Here it is divided into two parts, first the adornment of the capital city, and then the gardens and springs. The adornment of the capital city is further divided into two parts, first the adornment of various treasures, and then the elimination of disasters and dangers. This is the first part.) Ketumati means 'pure intention', and it is the capital city of this country. 'Length' refers to the north-south length. 'Width' refers to the east-west width.
東西也。大成佛經云。八萬四千小城以為眷屬。翅頭末最處其中。今經略故不說之。言端嚴者。七寶所成故。殊妙者。樓臺壯麗故。莊嚴者。羅網覆故。是王所鎮故名都城也。軒窗者相司也。街者四交道也。巷者直道也。陌者東西道也。多羅尸棄者。此云善護也。池近者在其城側也。淹(音暗實設又云塵坐)。
經曰有大夜叉神以下。第二災兇除滅也。遜(音順實順)問彼時人命終後生何處。答大成佛經云。欲死時行詣山林命終。後生大梵天及諸佛國。
經曰舍利弗我今為汝以下。第二辨園泉。言八功德者。一輕。二冷。三軟。四美。五清凈。六不臭。七飲時調適。八飲已無患(少門道善作此說)。今稱讚凈土經云。一澄清。二清冷。三甘美。四輕實。五潤澤。六安和。七飲時除飢渴等。八飲已長養根大也。翠(音主為實他鳥而夫)鵝鴨。香山流水者。涅槃經云。香山頂有無熱池四方流出味甘香也。一種獲七者。增一經云。自然粳米者。初出時及久遠時不同。故不違也。
經曰爾時轉輪王以下。第四齣主也。四種兵者。一車。二牛三象。四馬也。寶臺千頭者。千子所游處故。形如蓮華者。寶藏涌地貌也。
經曰翅頭末城眾寶以下。第二答功德力。德力雖有八相。今五相。一入胎。二出胎。三
【現代漢語翻譯】 現代漢語譯本 東西。大成佛經說，八萬四千座小城是它的眷屬，翅頭末城（Ketumati，指拘薩羅國首都）就位於其中。現在因為經文簡略所以不詳細說明。『端嚴』是因為用七寶構成；『殊妙』是因為樓臺壯麗；『莊嚴』是因為有羅網覆蓋。因為是國王所鎮守的地方，所以稱為都城。『軒窗』是指互相連線的窗戶。『街』是指四通八達的道路。『巷』是指直的道路。『陌』是指東西方向的道路。『多羅尸棄』（Tārāśikhi）翻譯成漢語是『善護』。『池近』是指池塘在城邊上。『淹』（音暗實設又云塵坐）。 經文說『有大夜叉神以下』，這是第二部分，講述災禍兇險被消除。遜（音順實順）問：『那時人死後會生到哪裡？』回答說：『大成佛經說，臨死時前往山林，死後會生到大梵天以及諸佛的國度。』 經文說『舍利弗我今為汝以下』，這是第二部分，辨別園林泉水。『八功德』是：一、輕；二、冷；三、軟；四、美；五、清凈；六、不臭；七、飲用時感覺調和舒適；八、飲用后沒有疾病（少門道善如此說）。現在《稱讚凈土經》說：一、澄清；二、清冷；三、甘美；四、輕實；五、潤澤；六、安和；七、飲用時能解除飢渴等；八、飲用后能滋養根基。《翠》（音主為實他鳥而夫）指翠鳥、鵝、鴨。『香山流水』，《涅槃經》說，香山頂上有無熱池，從四方流出味道甘甜芬芳的水。『一種獲七』，《增一阿含經》說，自然生長的粳米，最初出現時和很久以後不同，所以沒有矛盾。 經文說『爾時轉輪王以下』，這是第四部分，講述國王。『四種兵』是：一、車兵；二、牛兵；三、象兵；四、馬兵。『寶臺千頭』，是因為有一千個王子在那裡遊玩。『形如蓮華』，是寶藏從地裡涌出來的樣子。 經文說『翅頭末城眾寶以下』，這是第二部分，回答功德力。德力雖然有八種相，現在只說五種相：一、入胎；二、出胎；三
【English Translation】 English version Things. The Great Completion of Buddha Sutra says that eighty-four thousand small cities are its dependents, and Ketumati (capital of Kosala) is located among them. Now, because the sutra is brief, it is not explained in detail. 'Magnificent' is because it is made of seven treasures; 'extraordinary' is because the pavilions are magnificent; 'solemn' is because it is covered with nets. Because it is the place guarded by the king, it is called a capital city. 'Windows' refer to interconnected windows. 'Streets' refer to roads that lead in all directions. 'Alleys' refer to straight roads. 'Paths' refer to roads in the east-west direction. 'Tārāśikhi' (Tārāśikhi) translates into Chinese as 'Good Protection'. 'Pool nearby' means that the pond is on the side of the city. 'Yān' (pronounced àn shí shè yòu yún chén zuò). The sutra says 'From the great Yaksha god onwards,' this is the second part, describing the elimination of disasters and dangers. Xun (pronounced shùn shí shùn) asked: 'Where will people be reborn after they die at that time?' The answer is: 'The Great Completion of Buddha Sutra says that when approaching death, they go to the mountains and forests, and after death, they will be reborn in the Great Brahma Heaven and the Buddha lands.' The sutra says 'Shariputra, I will now for you onwards,' this is the second part, distinguishing the garden springs. The 'Eight Merits' are: first, lightness; second, coolness; third, softness; fourth, beauty; fifth, purity; sixth, no odor; seventh, a harmonious and comfortable feeling when drinking; eighth, no illness after drinking (Shaomen Daoshan said this). Now the 'Praising the Pure Land Sutra' says: first, clarity; second, coolness; third, sweetness; fourth, lightness; fifth, moistness; sixth, peace; seventh, able to relieve hunger and thirst when drinking; eighth, able to nourish the roots after drinking. 'Cui' (pronounced zhǔ wèi shí tā niǎo ér fū) refers to kingfishers, geese, and ducks. 'Fragrant Mountain flowing water,' the Nirvana Sutra says that there is a Hot Spring Lake on the top of Fragrant Mountain, flowing out from all directions with sweet and fragrant water. 'One planting yields seven,' the Ekottara Agama Sutra says that naturally growing japonica rice is different when it first appears and after a long time, so there is no contradiction. The sutra says 'At that time, the Wheel-Turning King onwards,' this is the fourth part, describing the king. The 'Four types of troops' are: first, chariots; second, oxen; third, elephants; fourth, horses. 'Thousand-headed treasure platform' is because a thousand princes are playing there. 'Shaped like a lotus flower' is the appearance of treasures emerging from the ground. The sutra says 'Ketumati city of many treasures onwards,' this is the second part, answering the power of merit. Although the power of merit has eight aspects, now only five aspects are mentioned: first, entering the womb; second, leaving the womb; third
出家。四成道。五轉法輪。其相雖五。今文即為二。初辨處勝。后辨人勝。是初也。
經曰其城中有大波羅門以下。第二辨人勝。此中二。初托父母受身。后厭世出家成佛。是初也。妙梵者父名也。婆羅門者姓名也。釋迦生王種中。彌勒生輔臣姓中。化眾生宜不同也。梵摩婆提者。此言凈道也。梵摩婆提者。還西國婆羅門姓。身長千尺者。千尺者計即百丈。爾時人身長半卑。謂五千十。古言掌與身十分一。若胸與身五分一。謂若人身長八尺。面及掌並八寸。胸廣一尺六寸。是故釋迦身長丈六。計十六尺。面掌並一尺六寸。胸廣三尺二寸。爾乃相稱。既彌勒身百丈。面應十丈。而今此云二丈四尺者。恐傳經者誤也。
經曰彌勒菩薩觀世以下。第二厭世出家成道。此中二。先厭世出家。後坐道樹成菩提。是初也。
經曰坐于龍華以下。第二成菩提。此中五。一成道。二天龍雨華。三動世界怖魔。四放光引可度。五演梵音眾得益。是初也。謂樹枝如寶龍坐百寶華。故名龍華樹。依此樹下成菩提。故名菩提樹也。大成佛經云。早趣出家即是日初夜降魔成菩提也。彌勒作佛經云。到樹下坐。用四月八日明星時得佛。解云。清且出家初夜成佛也。
經曰爾時諸天以下。第二雨華也。不現身者龍身可怖故。
【現代漢語翻譯】 現代漢語譯本：出家，四成道，五轉法輪。這些相狀雖然有五種，但本文將其歸納為兩種。首先辨析處所的殊勝，然後辨析人物的殊勝。這是第一點。
經文說：『其城中有婆羅門以下』。第二點辨析人物的殊勝。這其中又分為兩部分：首先是依託父母而受生，然後是厭倦世俗而出家成佛。這是第一部分。『妙梵』是父親的名字，『婆羅門』是姓氏。釋迦牟尼佛出生在國王的種姓中，彌勒佛出生在輔臣的姓氏中，這是爲了教化眾生而採取的不同方式。『梵摩婆提』，這裡的意思是『凈道』。『梵摩婆提』，還是西國婆羅門的姓氏。『身長千尺』，千尺換算過來就是一百丈。當時人的身高只有現在的一半。所謂『五千十』，古人說掌的長度是身高的十分之一，胸的寬度是身高的五分之一。如果一個人的身高是八尺，那麼他的面和掌都是八寸，胸的寬度是一尺六寸。所以釋迦牟尼佛的身高是一丈六尺，換算過來是十六尺，面和掌都是一尺六寸，胸的寬度是三尺二寸，這樣才相稱。既然彌勒佛的身高是一百丈，那麼他的面應該有十丈，而現在這裡說二丈四尺，恐怕是傳經的人搞錯了。
經文說：『彌勒菩薩觀世以下』。第二部分是厭倦世俗而出家成道。這其中又分為兩部分：先是厭倦世俗而出家，然後是坐在菩提樹下成就菩提。這是第一部分。
經文說：『坐于龍華以下』。第二部分是成就菩提。這其中有五點：一是成道，二是天龍雨華，三是震動世界，怖畏魔眾，四是放光引導可度之人，五是演說梵音，眾生得益。這是第一點。樹枝像寶龍一樣，座位是百寶蓮花，所以叫做龍華樹。依靠這棵樹下成就菩提，所以叫做菩提樹。《大成佛經》說：『早趣出家，即是日初夜降魔成菩提也。』《彌勒作佛經》說：『到樹下坐，用四月八日明星時得佛。』解釋說：清且出家，初夜成佛。
經文說：『爾時諸天以下』。第二點是雨華。『不現身』是因為龍的身形可怕的緣故。
【English Translation】 English version: Renunciation, four attainments of the Way, five turnings of the Dharma wheel. Although these aspects are five in number, the present text summarizes them into two. First, it distinguishes the excellence of the place; then, it distinguishes the excellence of the person. This is the first point.
The sutra says: 'In that city, there were Brahmins and others.' The second point distinguishes the excellence of the person. This is further divided into two parts: first, receiving a body by relying on parents; then, becoming weary of the world and renouncing it to attain Buddhahood. This is the first part. 'Wonderful Brahma' is the name of the father, and 'Brahmin' is the surname. Shakyamuni Buddha was born into the royal lineage, while Maitreya Buddha was born into the lineage of a minister, which is appropriate for teaching different kinds of sentient beings. 'Brahmavati,' here means 'pure path.' 'Brahmavati' is also a Brahmin surname in the Western lands. 'A body length of one thousand feet' translates to one hundred zhang (丈). People at that time were only half the height of people now. The so-called 'five thousand ten' refers to the ancient saying that the length of the palm is one-tenth of the body height, and the width of the chest is one-fifth of the body height. If a person is eight chi (尺) tall, then their face and palm are both eight cun (寸), and the width of their chest is one chi and six cun. Therefore, Shakyamuni Buddha's height was one zhang and six chi, which translates to sixteen chi, with the face and palm being one chi and six cun, and the width of the chest being three chi and two cun, which is proportionate. Since Maitreya Buddha's height is one hundred zhang, then his face should be ten zhang, but the current text says two zhang and four chi, which is likely a mistake by the translator.
The sutra says: 'Maitreya Bodhisattva observes the world below.' The second part is becoming weary of the world and renouncing it to attain the Way. This is further divided into two parts: first, becoming weary of the world and renouncing it; then, sitting under the Bodhi tree and attaining Bodhi. This is the first part.
The sutra says: 'Sitting upon the Dragon Flower below.' The second part is attaining Bodhi. This has five aspects: first, attaining the Way; second, the devas and dragons raining down flowers; third, shaking the world and frightening the demons; fourth, emitting light to guide those who can be saved; fifth, expounding the Brahma sound, benefiting sentient beings. This is the first point. The branches of the tree are like jeweled dragons, and the seat is a hundred-jeweled lotus flower, hence it is called the Dragon Flower Tree (Longhua shu). Relying on this tree to attain Bodhi, hence it is called the Bodhi Tree. The Great Accomplishment of Buddhahood Sutra says: 'Quickly entering renunciation is the first night of the day, subduing demons and attaining Bodhi.' The Maitreya Becoming Buddha Sutra says: 'Arriving at the tree and sitting down, attaining Buddhahood at the time of the morning star on the eighth day of the fourth month.' The explanation says: Qing and others renounced and attained Buddhahood on the first night.
The sutra says: 'At that time, the devas below.' The second point is raining down flowers. 'Not showing their bodies' is because the form of the dragons is frightening.
經曰三千大千以下。第三動地怖魔。謂眾生長眠生死故。不動者不悟長。故須動也。
經曰佛身出光以下。第四放光攝生。
經曰爾時人民以下。第五演梵音眾得益。此中三。初在華林。次城邑。益后靈山益。初中九。一攝眾。二觀欲。三尋因。四彰師。五義學。六歸力。七合奉。八授道。九得益。初有十類眾。一人民眾。二王宰眾。三凈智眾。四長者眾。五外道眾。六大臣眾。七天宮眾。八太子眾。九彌勒親族眾。十無名眾。準可知也。
經曰彌勒佛見以下。第二觀欲。欲者欲樂也。
經曰是諸人等皆于以下。第三尋因。因者行也。此中有十行。一知法行。即讀三藏。三修福行。即修諸功德。三兩利行。謂衣食施他及自持戒故。四供佛行。謂幡蓋等。五修慈行謂拔苦故。六修悲行。謂與樂故。七修忍行。八修齊行。九修禪行。十智塔行。準可知也。
經曰善哉釋迦以下。第四彰師。
經曰而作是言汝等以下。第五義學。
經曰善哉釋迦以下。第六歸力。此中二。初既辨歸合力。後言釋迦牟尼佛為汝等以下。辨歸昔力也。
經曰彌勒如是開道以下。第七合奉。
經曰彌勒佛觀察以下。第八授道。
經曰爾時彌勒佛以下。第九得益。約實為論。
【現代漢語翻譯】 現代漢語譯本 經文說『三千大千世界』以下，這是第三個環節，震動大地，使魔驚恐。這是因為眾生長期沉睡于生死輪迴之中，不震動他們，他們就不會覺悟，所以必須震動他們。 經文說『佛身出光』以下，這是第四個環節，佛陀放出光明，攝受眾生。 經文說『爾時人民』以下，這是第五個環節，佛陀以梵音演說佛法，眾生從中受益。這裡分為三個階段：首先是在華林園，其次是在城邑，最後是在靈鷲山受益。最初在華林園的階段又分為九個部分：一是攝受大眾，二是觀察眾生的慾望，三是尋找產生慾望的原因，四是彰顯老師（釋迦牟尼佛），五是學習佛法的義理，六是歸依佛陀的力量，七是共同奉行佛法，八是傳授佛道，九是獲得利益。最初的攝受大眾包括十類眾生：一是人民大眾，二是王公大臣，三是具有清凈智慧的人，四是長者，五是外道，六是大臣，七是天宮的眾生，八是太子，九是彌勒佛的親族，十是無名大眾。這些都可以根據上下文推知。 經文說『彌勒佛見』以下，這是第二個環節，觀察眾生的慾望。這裡的『欲』指的是慾望和快樂。 經文說『是諸人等皆于』以下，這是第三個環節，尋找產生慾望的原因。這裡的『因』指的是行為。這其中包含十種行為：一是知法行，即讀誦三藏（Tripitaka）；二是修福行，即修習各種功德；三是兩利行，即用衣食佈施他人，並且自己持戒；四是供佛行，即用幡蓋等供養佛陀；五是修慈行，即拔除眾生的痛苦；六是修悲行，即給予眾生快樂；七是修忍行；八是修齊行；九是修禪行；十是智塔行。這些都可以根據上下文推知。 經文說『善哉釋迦』以下，這是第四個環節，彰顯老師（釋迦牟尼佛）。 經文說『而作是言汝等』以下，這是第五個環節，學習佛法的義理。 經文說『善哉釋迦』以下，這是第六個環節，歸依佛陀的力量。這裡分為兩個部分：首先是辨明歸依和合力的重要性，然後是說『釋迦牟尼佛為汝等』以下，辨明歸依過去的力量。 經文說『彌勒如是開道』以下，這是第七個環節，共同奉行佛法。 經文說『彌勒佛觀察』以下，這是第八個環節，傳授佛道。 經文說『爾時彌勒佛』以下，這是第九個環節，獲得利益。這是從實際情況來論述的。
【English Translation】 English version The sutra says 'Three thousand great thousand worlds' and below. This is the third part, shaking the earth and frightening the demons. This is because sentient beings are in a long sleep of birth and death, and if they are not shaken, they will not awaken, so they must be shaken. The sutra says 'The Buddha's body emits light' and below. This is the fourth part, the Buddha emits light and gathers sentient beings. The sutra says 'At that time, the people' and below. This is the fifth part, the Buddha speaks the Dharma in Brahma's voice, and sentient beings benefit from it. This is divided into three stages: first in Hualin Garden, then in cities, and finally benefiting on Mount Ling鷲(Grdhrakuta). The initial stage in Hualin Garden is further divided into nine parts: first, gathering the masses; second, observing the desires of sentient beings; third, seeking the cause of desires; fourth, manifesting the teacher (Sakyamuni Buddha); fifth, studying the meaning of the Dharma; sixth, taking refuge in the power of the Buddha; seventh, jointly practicing the Dharma; eighth, transmitting the Buddha's path; and ninth, obtaining benefits. The initial gathering of the masses includes ten types of beings: first, the people; second, kings and ministers; third, those with pure wisdom; fourth, elders; fifth, heretics; sixth, ministers; seventh, beings from the heavenly palaces; eighth, princes; ninth, the relatives of Maitreya (Maitreya); and tenth, the nameless masses. These can be inferred from the context. The sutra says 'Maitreya (Maitreya) Buddha sees' and below. This is the second part, observing the desires of sentient beings. The 'desire' here refers to desires and pleasures. The sutra says 'These people are all in' and below. This is the third part, seeking the cause of desires. The 'cause' here refers to actions. This includes ten types of actions: first, the action of knowing the Dharma, that is, reading the Tripitaka (Tripitaka); second, the action of cultivating blessings, that is, cultivating various merits; third, the action of benefiting both, that is, giving clothes and food to others and keeping precepts oneself; fourth, the action of offering to the Buddha, that is, offering banners and canopies, etc.; fifth, the action of cultivating loving-kindness, that is, removing the suffering of sentient beings; sixth, the action of cultivating compassion, that is, giving happiness to sentient beings; seventh, the action of cultivating patience; eighth, the action of cultivating equanimity; ninth, the action of cultivating meditation; tenth, the action of building wisdom stupas. These can be inferred from the context. The sutra says 'Excellent Sakyamuni (Sakyamuni)' and below. This is the fourth part, manifesting the teacher (Sakyamuni Buddha). The sutra says 'And say these words, you' and below. This is the fifth part, studying the meaning of the Dharma. The sutra says 'Excellent Sakyamuni (Sakyamuni)' and below. This is the sixth part, taking refuge in the power of the Buddha. This is divided into two parts: first, clarifying the importance of taking refuge and combining forces, and then saying 'Sakyamuni (Sakyamuni) Buddha for you' and below, clarifying the power of taking refuge in the past. The sutra says 'Maitreya (Maitreya) thus opens the way' and below. This is the seventh part, jointly practicing the Dharma. The sutra says 'Maitreya (Maitreya) Buddha observes' and below. This is the eighth part, transmitting the Buddha's path. The sutra says 'At that time, Maitreya (Maitreya) Buddha' and below. This is the ninth part, obtaining benefits. This is discussed from a practical point of view.
諸佛化物不定。或一會或二會乃至十會無量會。然而三會者約一化終。前佛殘弟子。然長阿含經云。毗婆尸佛三會說法。初會十六萬八千人次會十萬人。後會八萬人。尸棄佛三會。初會十萬人。次會八萬人。後會七萬人。毗舍婆佛二會說法。初會七萬。後會六萬。樓孫佛一會說法。即四萬。含牟尼佛一會說法。即三萬。迦葉佛一會說法。即二萬。我今一會說法。即弟子千二百五十。若依無近請佛經云。惟衛佛初會十萬。次會九萬。後會八萬。式佛初會九萬。次會八萬。後會七萬。隨葉佛初會七萬。後會六萬。樓孫佛一會四萬。含牟尼佛一會三萬。迦葉佛一會二萬。我釋迦佛一會千二百五十。是其機宜不同故如是別說。
經曰彌勒佛既轉輪以下。第二城邑益。此中六。一率眾入城。二現神力。三天資上供。四人彰希奇。五魔王助道。六群生領悟。是初也。
經曰當入城時以下。第二現神力。
經曰釋提桓因以下。第三天資上供。此中二。初上供。後世尊入時以下偈贊。
經曰爾時天人羅剎以下。第四人彰希奇。
經曰爾時魔王以下。第五魔天助道。
經曰爾時街巷男女以下。第六群生領悟。
經曰爾時彌勒佛諸弟子以下。第三靈山益。此中為十。初門徒出。二明共登靈山。
【現代漢語翻譯】 現代漢語譯本：諸佛度化眾生的方式並不固定。有時一次法會，有時兩次，乃至十次、無量次法會。然而，說三次法會，是指一次教化週期的結束。前一尊佛陀遺留的弟子，由後來的佛陀繼續教化。例如，《長阿含經》中記載，毗婆尸佛（Vipassi Buddha）舉行了三次法會說法，第一次法會有十六萬八千人，第二次法會有十萬人，第三次法會有八萬人。尸棄佛（Sikhi Buddha）舉行了三次法會，第一次法會有十萬人，第二次法會有八萬人，第三次法會有七萬人。毗舍婆佛（Vessabhu Buddha）舉行了兩次法會說法，第一次法會有七萬人，第二次法會有六萬人。樓孫佛（Kakusandha Buddha）舉行了一次法會說法，有四萬人。拘那含牟尼佛（Konagamana Buddha）舉行了一次法會說法，有三萬人。迦葉佛（Kassapa Buddha）舉行了一次法會說法，有兩萬人。而我釋迦牟尼佛（Sakyamuni Buddha）現在一次法會說法，只有弟子一千二百五十人。如果依照《無近請佛經》的說法，惟衛佛（Vipassi Buddha）第一次法會有十萬人，第二次法會有九萬人，第三次法會有八萬人。式佛（Sikhi Buddha）第一次法會有九萬人，第二次法會有八萬人，第三次法會有七萬人。隨葉佛（Vessabhu Buddha）第一次法會有七萬人，第二次法會有六萬人。樓孫佛（Kakusandha Buddha）一次法會有四萬人。拘那含牟尼佛（Konagamana Buddha）一次法會有三萬人。迦葉佛（Kassapa Buddha）一次法會有兩萬人。我釋迦牟尼佛（Sakyamuni Buddha）一次法會有一千二百五十人。這是因為眾生的根器和因緣不同，所以說法的情況也各有差別。
經中說，彌勒佛（Maitreya Buddha）從兜率天降生后，進入城市利益眾生，這其中有六個方面：一是率領大眾進入城市，二是展現神通力量，三是天人為其供養，四是人們彰顯希奇之心，五是魔王幫助弘揚佛法，六是眾生領悟佛法。這是開始階段。
經中說，『當入城時以下』，這是第二個方面，展現神通力量。
經中說，『釋提桓因（Sakka）以下』，這是第三個方面，天人為其供養。這其中分為兩個部分，首先是供養，然後是『世尊入時以下偈贊』，即世尊進入城市時，天人以偈頌讚嘆。
經中說，『爾時天人羅剎（Rakshasa）以下』，這是第四個方面，人們彰顯希奇之心。
經中說，『爾時魔王（Mara）以下』，這是第五個方面，魔王幫助弘揚佛法。
經中說，『爾時街巷男女以下』，這是第六個方面，眾生領悟佛法。
經中說，『爾時彌勒佛（Maitreya Buddha）諸弟子以下』，這是第三個方面，在靈鷲山（Vulture Peak Mountain）利益眾生。這其中分為十個方面：一是門徒出來迎接，二是說明一同登上靈鷲山。
【English Translation】 English version: The ways in which Buddhas transform beings are not fixed. Sometimes it's one Dharma assembly, sometimes two, even ten or countless assemblies. However, the 'three assemblies' refer to the end of one cycle of transformation. The remaining disciples of the previous Buddha are then taught by the subsequent Buddha. For example, the Dirgha Agama Sutra says that Vipassi Buddha (Vipassi Buddha) held three Dharma assemblies, the first with 168,000 people, the second with 100,000 people, and the third with 80,000 people. Sikhi Buddha (Sikhi Buddha) held three assemblies, the first with 100,000 people, the second with 80,000 people, and the third with 70,000 people. Vessabhu Buddha (Vessabhu Buddha) held two Dharma assemblies, the first with 70,000 people, and the second with 60,000 people. Kakusandha Buddha (Kakusandha Buddha) held one Dharma assembly, with 40,000 people. Konagamana Buddha (Konagamana Buddha) held one Dharma assembly, with 30,000 people. Kassapa Buddha (Kassapa Buddha) held one Dharma assembly, with 20,000 people. And I, Sakyamuni Buddha (Sakyamuni Buddha), now hold one Dharma assembly, with only 1,250 disciples. According to the Wu Jin Qing Fo Jing, Vipassi Buddha (Vipassi Buddha)'s first assembly had 100,000 people, the second had 90,000 people, and the third had 80,000 people. Sikhi Buddha (Sikhi Buddha)'s first assembly had 90,000 people, the second had 80,000 people, and the third had 70,000 people. Vessabhu Buddha (Vessabhu Buddha)'s first assembly had 70,000 people, and the second had 60,000 people. Kakusandha Buddha (Kakusandha Buddha) held one assembly with 40,000 people. Konagamana Buddha (Konagamana Buddha) held one assembly with 30,000 people. Kassapa Buddha (Kassapa Buddha) held one assembly with 20,000 people. I, Sakyamuni Buddha (Sakyamuni Buddha), have one assembly with 1,250 people. This is because the capacities and conditions of beings are different, so the circumstances of the Dharma assemblies are also different.
The sutra says that after Maitreya Buddha (Maitreya Buddha) descends from the Tushita Heaven, he enters the city to benefit beings, which includes six aspects: first, leading the assembly into the city; second, displaying supernatural powers; third, gods making offerings; fourth, people manifesting a sense of wonder; fifth, the Mara King helping to propagate the Dharma; and sixth, beings understanding the Dharma. This is the beginning stage.
The sutra says, 'When entering the city, and so on,' this is the second aspect, displaying supernatural powers.
The sutra says, 'Sakka (Sakka), and so on,' this is the third aspect, gods making offerings. This is divided into two parts: first, the offerings, and then 'when the World-Honored One enters, and so on, verses of praise,' that is, when the World-Honored One enters the city, the gods praise him with verses.
The sutra says, 'At that time, gods, humans, Rakshasas (Rakshasa), and so on,' this is the fourth aspect, people manifesting a sense of wonder.
The sutra says, 'At that time, the Mara King (Mara), and so on,' this is the fifth aspect, the Mara King helping to propagate the Dharma.
The sutra says, 'At that time, men and women in the streets, and so on,' this is the sixth aspect, beings understanding the Dharma.
The sutra says, 'At that time, the disciples of Maitreya Buddha (Maitreya Buddha), and so on,' this is the third aspect, benefiting beings on Vulture Peak Mountain (Vulture Peak Mountain). This is divided into ten aspects: first, the disciples come out to greet him; second, explaining that they ascend Vulture Peak Mountain together.
三為開神骨。四令眾驚奇。五雙贊師資。六稱德行。七顯昔留化。八辨今利人。九彰佛悲深。十令生故極。是初也。
經曰爾時彌勒以下。第三共登靈山。
經曰于山頂上以下。第三為開神骨。大成佛經曰。到崛山已登狼跡山頂。舉足大指踐于山根。是時大地十八相動。以手擗山。如輪王開大城門。時梵王持天香油灌迦葉頂。系大楗槌法蠡。迦葉即從滅盡定覺。整衣服長跪合掌。持本師僧伽梨奉與彌勒。而作是言。大師釋迦牟尼佛臨涅槃時囑我。衣今奉世尊。
經曰爾時男女天眾以下。第四令眾驚奇。
經曰彌勒佛贊以下。第五雙贊師資。
經曰釋迦牟尼佛于大眾以下。第六稱德行。
經曰彌勒佛贊以下。第七顯昔留化。謂曾彼惡世能修至心。故為傳化骨身留也。
經曰爾時人眾見以下。第八辨今利人。成佛經云。時迦葉即踴身虛空作十八變。承佛神力以梵音說。釋迦佛十二部經八十億人得阿羅漢。空而下說有為無常辭佛而退。身出水火入涅槃。是即初也。
經曰是諸人等念以下。第九彰佛悲深。
經曰令得具六神通以下。第十令生故極。
經曰爾時說法之處以下。第二答見佛。此中六。一辨道場量。二示佛神力。三贊佛壽量。四美佛住持。五正勸修
【現代漢語翻譯】 現代漢語譯本： 第三是開啟神骨。第四是令大眾驚奇。第五是共同讚頌師父和弟子。第六是稱揚釋迦牟尼佛的德行。第七是彰顯過去遺留的教化。第八是辨明現在利益眾生。第九是彰顯佛陀的悲心深切。第十是使眾生得到究竟的歸宿。這是最初的部分。
經文說：『爾時彌勒以下』，第三是共同登上靈鷲山（Grdhrakuta，又譯作鷲峰山）。
經文說：『于山頂上以下』，第三是開啟神骨。《大成佛經》說：『到達崛山（Kukkutagiri）后，登上狼跡山頂，抬起腳的大拇指踩在山根上，這時大地發生十八種震動。用手劈開山，就像輪王打開大城門一樣。』當時梵天王拿著天香油灌注迦葉（Kashyapa）的頭頂，繫上大犍椎和法螺，迦葉隨即從滅盡定中醒來，整理衣服，長跪合掌，拿著本師釋迦牟尼佛的僧伽梨（Samghati，袈裟）奉獻給彌勒（Maitreya），並且說道：『大師釋迦牟尼佛臨涅槃時囑咐我，這件袈裟現在奉獻給世尊。』
經文說：『爾時男女天眾以下』，第四是令大眾驚奇。
經文說：『彌勒佛贊以下』，第五是共同讚頌師父和弟子。
經文說：『釋迦牟尼佛于大眾以下』，第六是稱揚釋迦牟尼佛的德行。
經文說：『彌勒佛贊以下』，第七是彰顯過去遺留的教化。這是說過去在惡世能夠修持至誠之心，所以為他們傳授教化，留下骨身。
經文說：『爾時人眾見以下』，第八是辨明現在利益眾生。《成佛經》說：『當時迦葉隨即踴身虛空，作出十八種變化，憑藉佛的神力，用梵音宣說，釋迦佛的十二部經使得八十億人證得阿羅漢（Arhat）。從空中下來，宣說有為法是無常的，辭別佛陀而退下，身體發出水火，進入涅槃。』這就是最初的部分。
經文說：『是諸人等念以下』，第九是彰顯佛陀的悲心深切。
經文說：『令得具六神通以下』，第十是使眾生得到究竟的歸宿。
經文說：『爾時說法之處以下』，第二是回答關於見到佛陀的問題。這裡有六點：一是辨明道場的範圍，二是顯示佛的神力，三是讚歎佛的壽命長久，四是讚美佛的住持，五是正式勸勉修行。
【English Translation】 English version: Third is opening the divine bones. Fourth is causing the assembly to be amazed. Fifth is jointly praising the teacher and the disciple. Sixth is extolling the virtues of Shakyamuni Buddha. Seventh is revealing the past teachings left behind. Eighth is distinguishing the present benefit to sentient beings. Ninth is manifesting the Buddha's profound compassion. Tenth is enabling sentient beings to attain ultimate refuge. This is the initial part.
The sutra says: 'At that time, Maitreya and others,' the third is jointly ascending Vulture Peak (Grdhrakuta).
The sutra says: 'On the mountain top and below,' the third is opening the divine bones. The Great Completion of Buddhahood Sutra says: 'Having arrived at Kukkutagiri, ascending the summit of Wolf Tracks Mountain, raising the big toe of the foot and stepping on the root of the mountain, at that time the earth shook in eighteen ways. Splitting the mountain with the hand, like a Chakravartin King opening the great city gate.' At that time, Brahma held heavenly fragrant oil and poured it on Kashyapa's head, tying on the great Ghanda and Dharma conch. Kashyapa then awoke from the Samadhi of Cessation, tidied his clothes, knelt with palms together, and presented the Sanghati (robe) of his original teacher Shakyamuni Buddha to Maitreya, and said: 'The great teacher Shakyamuni Buddha, at the time of his approaching Nirvana, instructed me that this robe should now be offered to the World Honored One.'
The sutra says: 'At that time, the male and female heavenly beings and below,' the fourth is causing the assembly to be amazed.
The sutra says: 'Maitreya Buddha praises and below,' the fifth is jointly praising the teacher and the disciple.
The sutra says: 'Shakyamuni Buddha in the assembly and below,' the sixth is extolling the virtues of Shakyamuni Buddha.
The sutra says: 'Maitreya Buddha praises and below,' the seventh is revealing the past teachings left behind. This refers to being able to cultivate utmost sincerity in the evil world of the past, therefore teaching and transforming them, leaving behind the bone body.
The sutra says: 'At that time, the assembly of people saw and below,' the eighth is distinguishing the present benefit to sentient beings. The Sutra of Becoming a Buddha says: 'At that time, Kashyapa immediately leaped into the sky, performing eighteen transformations, relying on the Buddha's divine power, speaking in Sanskrit, Shakyamuni Buddha's twelve divisions of scriptures enabled eighty billion people to attain Arhatship. Descending from the sky, proclaiming that conditioned dharmas are impermanent, bidding farewell to the Buddha and retreating, the body emitted water and fire, entering Nirvana.' This is the initial part.
The sutra says: 'These people and others think and below,' the ninth is manifesting the Buddha's profound compassion.
The sutra says: 'Enabling them to attain the six supernormal powers and below,' the tenth is enabling sentient beings to attain ultimate refuge.
The sutra says: 'At that time, the place of teaching and below,' the second is answering the question about seeing the Buddha. There are six points here: first, distinguishing the extent of the Bodhimanda; second, showing the Buddha's divine power; third, praising the Buddha's long lifespan; fourth, praising the Buddha's upholding; fifth, formally encouraging cultivation.
因。六審令得見。此初也。
經曰其中人眾以下。第二佛神力。
經曰彌勒佛住以下。第三贊佛壽量。大成佛經云。壽命具足八萬四千歲。無有中夭。而今此經云六萬歲者。解云彌勒佛壽雖八萬四千年。但受三分二。舍第三分二。萬四千壽故。故但六萬。如釋迦佛不受第三分但受八十。是故大集經言。諸佛皆舍第三分也。
經曰滅度之後以下。第四美佛住持。大成佛經云。三像法世三萬歲。及彌勒入涅槃後起塔供養。今此經略故不說。
經曰汝等宜應以下。第五正勸修因。
經曰得見世間以下。第六審令得見。
經曰佛說是經已以下。第三大眾喜奉行分也。
三彌勒經疏一卷 憬興撰
全忠大德送施圓珍 (寬平二年閏九月十一日追記之珍)
【現代漢語翻譯】 現代漢語譯本 因。六審令得見。這是第一點。
經文說『其中人眾』以下。第二點是佛的神力。
經文說『彌勒佛住』以下。第三點是讚歎佛的壽命。大成佛經說，壽命具足八萬四千歲，沒有中途夭折。而現在這部經說六萬歲，解釋說彌勒佛的壽命雖然有八萬四千年，但只接受三分之二，捨棄第三分之一，也就是二萬四千年的壽命，所以只有六萬歲。如同釋迦佛不接受第三分之一，只接受八十年一樣。所以大集經說，諸佛都捨棄第三分之一。
經文說『滅度之後』以下。第四點是讚美佛的住持。大成佛經說，三像法世有三萬歲，以及彌勒入涅槃後起塔供養。現在這部經文省略了，所以沒有說。
經文說『汝等宜應』以下。第五點是正式勸勉修因。
經文說『得見世間』以下。第六點是審令得見。
經文說『佛說是經已』以下。第三部分是大眾歡喜奉行。
《三彌勒經疏》一卷，憬興撰。
全忠大德送施圓珍 (寬平二年閏九月十一日追記 圓珍)
【English Translation】 English version Cause. Six examinations to ensure seeing. This is the first.
The sutra says 'Among the people' and below. The second is the Buddha's divine power.
The sutra says 'Maitreya Buddha dwells' and below. The third is praising the Buddha's lifespan. The Great Completion of Buddhahood Sutra says that the lifespan is fully complete at 84,000 years, without any premature death. But this sutra says 60,000 years. The explanation is that although Maitreya Buddha's lifespan is 84,000 years, he only accepts two-thirds, relinquishing the final one-third, which is 24,000 years of lifespan, hence only 60,000 years. Just as Shakyamuni Buddha did not accept the final one-third but only accepted eighty years. Therefore, the Mahasamghata Sutra says that all Buddhas relinquish the final one-third.
The sutra says 'After extinction' and below. The fourth is praising the Buddha's upholding. The Great Completion of Buddhahood Sutra says that the three Dharma-resembling ages are 30,000 years, and after Maitreya enters Nirvana, stupas are erected for offerings. This sutra omits it, so it is not mentioned.
The sutra says 'You should' and below. The fifth is formally encouraging the cultivation of causes.
The sutra says 'To see the world' and below. The sixth is examining to ensure seeing.
The sutra says 'The Buddha having spoken this sutra' and below. The third part is the great assembly joyfully practicing.
Commentary on the Three Maitreya Sutras, one volume, written by Jingxing.
Great Virtue Quan Zhong sent and bestowed to Yuan Zhen (Recorded on the 11th day of the intercalary 9th month of the 2nd year of Kanpei, Yuan Zhen).