T49n2030_大阿羅漢難提蜜多羅所說法住記
大正藏第 49 冊 No. 2030 大阿羅漢難提蜜多羅所說法住記
No. 2030
大阿羅漢難提蜜多羅所說法住記
大唐三藏法師玄奘奉詔譯
如是傳聞。佛薄伽梵般涅槃后八百年中。執師子國勝軍王都。有阿羅漢名難提蜜多羅(唐言慶友)。具八解脫三明六通無諍愿智邊際定等。無量功德皆悉具足。有大威神名稱高遠。以愿智力能知此界一切有情種種心行。復能隨順作諸饒益。化緣既畢將般涅槃。集諸苾芻苾芻尼等。說己所證諸妙功德。及應所行利樂有情。諸勝事業皆悉成辦。告時眾曰。自今已后無復所為。唯無餘依是所歸趣。仁等當知有疑可問。時諸大眾聞是語已。舉聲號哭不能自持宛轉于地。或起唱言佛薄伽梵久已涅槃。諸聖弟子亦隨寂滅。世間久空無真調御。今唯尊者為天人眼。如何復欲棄捨我等。愿垂哀愍少留壽命。尊者慶友慰喻眾言。不須啼泣。仁等當知世間法爾有生必滅。諸佛如來降伏四魔于壽自在。隨順世故猶示涅槃。況我今者豈宜恒住。設隨汝請亦無利益。當體此意勿生憂惱。但有疑者應可速問。諸苾芻等雖承告示。猶增涕噎良久乃問。我等未知世尊釋迦牟尼無上正法當住幾時。尊者告曰。汝等諦聽。如來先已說法住經。今當爲汝粗更宣說。佛薄伽梵
【現代漢語翻譯】 現代漢語譯本
大阿羅漢難提蜜多羅（Nandimitra，慶友）所說法住記
大唐三藏法師玄奘奉詔譯
如是傳聞，在佛薄伽梵（Bhagavan，世尊）般涅槃后八百年中，執師子國（Sri Lanka）勝軍王都，有一位阿羅漢名為難提蜜多羅（Nandimitra，慶友）。他具有八解脫、三明、六通、無諍、愿智、邊際定等無量功德，都完全具足。他有大威神，名稱高遠，以愿智力能知此界一切有情種種心行，又能隨順眾生，做各種饒益之事。當他的教化因緣完畢，將要般涅槃時，他召集了所有比丘、比丘尼等，宣說自己所證得的各種妙功德，以及應當實行的利益有情眾生的各種殊勝事業，都已全部完成。他告訴在場的眾人說：『從今以後，我不再有所作為，唯有無餘涅槃才是我的歸宿。你們應當知道，有疑問可以提問。』當時，大眾聽到這些話后，都大聲號哭，不能自持，在地上翻滾。有人起身唱言：『佛薄伽梵（Bhagavan，世尊）早已涅槃，諸聖弟子也相繼寂滅，世間長久空虛，沒有真正的調御者。現在只有尊者是我們的天人眼目，為何又要捨棄我們？愿您垂憐哀愍，稍微延長壽命。』尊者慶友安慰他們說：『不必啼哭。你們應當知道，世間法本來就是有生必滅。諸佛如來雖然降伏了四魔，于壽命自在，但爲了順應世間規律，仍然示現涅槃。何況我呢，怎麼能永遠住世？即使答應你們的請求，也沒有利益。應當體諒這個道理，不要憂愁煩惱。有疑問的人，應該儘快提問。』眾比丘等雖然聽了這些話，仍然哽咽啼哭，過了很久才問道：『我們不知道世尊釋迦牟尼的無上正法，將住世多久？』尊者回答說：『你們仔細聽。如來先前已經說過法住之經，現在我將為你們大概地宣說。』佛薄伽梵（Bhagavan，世尊） English version
The Record of the Duration of the Dharma Spoken by the Great Arhat Nandimitra (Celebrated Friend)
Translated under Imperial Order by the Tang Dynasty Tripiṭaka Master Xuanzang
Thus it was heard: Eight hundred years after the Bhagavan Buddha's Parinirvana, in the victorious military capital of Simhala (Sri Lanka), there was an Arhat named Nandimitra (Celebrated Friend). He possessed the eight liberations, three kinds of knowledge, six supernormal powers, non-contention, the wisdom of aspiration, the ultimate samadhi, and countless other merits, all completely fulfilled. He had great spiritual power and a far-reaching reputation. With the power of his wisdom of aspiration, he could know the various thoughts and actions of all sentient beings in this world, and he could also act in accordance with them, bringing various benefits. When his time for teaching was complete and he was about to enter Parinirvana, he gathered all the Bhikshus, Bhikshunis, and others, and spoke of the various wonderful merits he had attained, as well as the various excellent deeds he should perform to benefit sentient beings, all of which had been accomplished. He told the assembly: 'From now on, I will no longer act, and only Nirvana without remainder is my destination. You should know that if you have any doubts, you may ask.' At that time, when the assembly heard these words, they cried out loudly, unable to control themselves, and rolled on the ground. Some rose and chanted: 'The Bhagavan Buddha has long since entered Nirvana, and the holy disciples have also passed away one after another. The world has long been empty, without a true tamer. Now only the Venerable One is the eye of gods and humans. Why do you want to abandon us? We beseech you to have compassion and extend your life a little longer.' The Venerable Celebrated Friend comforted them, saying: 'There is no need to weep. You should know that the Dharma of the world is such that what is born must perish. Although the Buddhas and Tathagatas have subdued the four Maras and are free to control their lifespan, they still manifest Nirvana in accordance with the world's customs. How much more so should I not remain in the world forever? Even if I grant your request, it would be of no benefit. You should understand this principle and not be worried or distressed. Those who have doubts should ask as soon as possible.' Although the Bhikshus and others heard these words, they still sobbed and wept. After a long time, they asked: 'We do not know how long the Supreme Dharma of the World-Honored One Shakyamuni will remain in the world.' The Venerable One replied: 'Listen carefully. The Tathagata has previously spoken of the Sutra of the Duration of the Dharma, and now I will briefly explain it to you.' The Bhagavan Buddha
【English Translation】 The Record of the Duration of the Dharma Spoken by the Great Arhat Nandimitra Translated under Imperial Order by the Tang Dynasty Tripiṭaka Master Xuanzang Thus it was heard: Eight hundred years after the Bhagavan Buddha's Parinirvana, in the victorious military capital of Simhala, there was an Arhat named Nandimitra. He possessed the eight liberations, three kinds of knowledge, six supernormal powers, non-contention, the wisdom of aspiration, the ultimate samadhi, and countless other merits, all completely fulfilled. He had great spiritual power and a far-reaching reputation. With the power of his wisdom of aspiration, he could know the various thoughts and actions of all sentient beings in this world, and he could also act in accordance with them, bringing various benefits. When his time for teaching was complete and he was about to enter Parinirvana, he gathered all the Bhikshus, Bhikshunis, and others, and spoke of the various wonderful merits he had attained, as well as the various excellent deeds he should perform to benefit sentient beings, all of which had been accomplished. He told the assembly: 'From now on, I will no longer act, and only Nirvana without remainder is my destination. You should know that if you have any doubts, you may ask.' At that time, when the assembly heard these words, they cried out loudly, unable to control themselves, and rolled on the ground. Some rose and chanted: 'The Bhagavan Buddha has long since entered Nirvana, and the holy disciples have also passed away one after another. The world has long been empty, without a true tamer. Now only the Venerable One is the eye of gods and humans. Why do you want to abandon us? We beseech you to have compassion and extend your life a little longer.' The Venerable Celebrated Friend comforted them, saying: 'There is no need to weep. You should know that the Dharma of the world is such that what is born must perish. Although the Buddhas and Tathagatas have subdued the four Maras and are free to control their lifespan, they still manifest Nirvana in accordance with the world's customs. How much more so should I not remain in the world forever? Even if I grant your request, it would be of no benefit. You should understand this principle and not be worried or distressed. Those who have doubts should ask as soon as possible.' Although the Bhikshus and others heard these words, they still sobbed and wept. After a long time, they asked: 'We do not know how long the Supreme Dharma of the World-Honored One Shakyamuni will remain in the world.' The Venerable One replied: 'Listen carefully. The Tathagata has previously spoken of the Sutra of the Duration of the Dharma, and now I will briefly explain it to you.' The Bhagavan Buddha
般涅槃時。以無上法付囑十六大阿羅漢並眷屬等。令其護持使不滅沒。及敕其身與諸施主作真福田。令彼施者得大果報。時諸大眾聞是語已少解憂悲。復重請言。所說十六大阿羅漢。我輩不知其名何等。慶友答言。第一尊者名賓度羅跋啰惰阇。第二尊者名迦諾迦伐蹉。第三尊者名迦諾迦跋厘墮阇。第四尊者名蘇頻陀。第五尊者名諾距羅。第六尊者名跋陀羅。第七尊者名迦理迦。第八尊者名伐阇羅弗多羅。第九尊者名戍博迦。第十尊者名半托迦。第十一尊者名啰怙羅。第十二尊者名那伽犀那。第十三尊者名因揭陀。第十四尊者名伐那婆斯。第十五尊者名阿氏多。第十六尊者名注荼半托迦。如是十六大阿羅漢。一切皆具三明六通八解脫等無量功德。離三界染誦持三藏博通外典。承佛敕故。以神通力延自壽量。乃至世尊正法應住常隨護持。及與施主作真福田。令彼施者得大果報。
爾時苾芻苾芻尼等。復重請言。我等不知十六尊者多住何處。護持正法饒益有情。慶友答言。第一尊者與自眷屬千阿羅漢。多分住在西瞿陀尼洲。第二尊者與自眷屬五百阿羅漢。多分住北方迦濕彌羅國。第三尊者與自眷屬六百阿羅漢。多分住在東勝身洲。第四尊者與自眷屬七百阿羅漢。多分住在北俱盧洲。第五尊者與自眷屬八百阿羅漢。多分
【現代漢語翻譯】 現代漢語譯本： 在般涅槃（Parinirvana，最終涅槃）之時，佛陀以無上之法囑託十六大阿羅漢（Arhat，已證得阿羅漢果位的聖者）及其眷屬等，令他們護持佛法，使其不至於滅沒。並且敕令他們的身體與諸位施主作為真正的福田，使那些佈施者能夠獲得巨大的果報。當時，諸位大眾聽聞此語后，稍微解除了憂愁和悲傷，再次請求說：『所說的十六大阿羅漢，我們不知道他們的名字是什麼。』慶友回答說：『第一位尊者名為賓度羅跋啰惰阇（Pindola Bharadvaja）。第二位尊者名為迦諾迦伐蹉（Kanakavatsa）。第三位尊者名為迦諾迦跋厘墮阇（Kanakabharadvaja）。第四位尊者名為蘇頻陀（Suvinda）。第五位尊者名為諾距羅（Nakula）。第六位尊者名為跋陀羅（Bhadra）。第七位尊者名為迦理迦（Kalika）。第八位尊者名為伐阇羅弗多羅（Vajraputra）。第九位尊者名為戍博迦（Subhaka）。第十位尊者名為半托迦（Panthaka）。第十一位尊者名為啰怙羅（Rahula）。第十二位尊者名為那伽犀那（Nagasena）。第十三位尊者名為因揭陀（Ingata）。第十四位尊者名為伐那婆斯（Vanavasin）。第十五位尊者名為阿氏多（Ajita）。第十六位尊者名為注荼半托迦（Cudapanthaka）。』像這樣十六位大阿羅漢，一切都具備三明（三種智慧）、六通（六種神通）、八解脫（八種解脫境界）等無量功德。遠離三界（欲界、色界、無色界）的染污，誦持三藏（經、律、論），博通外典。承蒙佛陀的敕令，以神通力延續自己的壽命，乃至世尊的正法應當住世之時，常隨護持，並且與施主作為真正的福田，使那些佈施者能夠獲得巨大的果報。 爾時，比丘（Bhiksu，出家男眾）、比丘尼（Bhiksuni，出家女眾）等，再次請求說：『我們不知道這十六位尊者大多住在何處，護持正法，饒益有情。』慶友回答說：『第一位尊者與自己的眷屬一千位阿羅漢，大多住在西瞿陀尼洲（Aparagodaniya）。第二位尊者與自己的眷屬五百位阿羅漢，大多住在北方迦濕彌羅國（Kashmir）。第三位尊者與自己的眷屬六百位阿羅漢，大多住在東勝身洲（Purvavideha）。第四位尊者與自己的眷屬七百位阿羅漢，大多住在北俱盧洲（Uttarakuru）。第五位尊者與自己的眷屬八百位阿羅漢，大多
【English Translation】 English version: At the time of Parinirvana (final Nirvana), the Buddha entrusted the unsurpassed Dharma to the Sixteen Great Arhats (Arhats, saints who have attained the Arhat fruit) and their retinues, instructing them to protect the Dharma and prevent it from perishing. Furthermore, he commanded that their bodies, together with the donors, should serve as true fields of merit, enabling those who give to receive great rewards. At that time, the assembly, upon hearing these words, felt their sorrow and grief somewhat alleviated, and they requested again, 'The Sixteen Great Arhats you mentioned, we do not know what their names are.' Qingyou replied, 'The first venerable one is named Pindola Bharadvaja. The second venerable one is named Kanakavatsa. The third venerable one is named Kanakabharadvaja. The fourth venerable one is named Suvinda. The fifth venerable one is named Nakula. The sixth venerable one is named Bhadra. The seventh venerable one is named Kalika. The eighth venerable one is named Vajraputra. The ninth venerable one is named Subhaka. The tenth venerable one is named Panthaka. The eleventh venerable one is named Rahula. The twelfth venerable one is named Nagasena. The thirteenth venerable one is named Ingata. The fourteenth venerable one is named Vanavasin. The fifteenth venerable one is named Ajita. The sixteenth venerable one is named Cudapanthaka.' These sixteen great Arhats all possess immeasurable merits such as the Three Clear Knowledges (three kinds of wisdom), the Six Supernatural Powers (six kinds of supernatural abilities), and the Eight Deliverances (eight kinds of liberation states). They are free from the defilements of the Three Realms (Desire Realm, Form Realm, Formless Realm), recite and uphold the Tripitaka (Sutras, Vinaya, Shastras), and are well-versed in external scriptures. Receiving the Buddha's command, they extend their lifespans with supernatural powers, and until the World-Honored One's True Dharma should abide in the world, they constantly protect and uphold it, and together with the donors, serve as true fields of merit, enabling those who give to receive great rewards. At that time, Bhikshus (ordained monks), Bhikshunis (ordained nuns), and others requested again, 'We do not know where these sixteen venerable ones mostly reside, protecting the True Dharma and benefiting sentient beings.' Qingyou replied, 'The first venerable one, with his retinue of one thousand Arhats, mostly resides in Aparagodaniya (Western Continent). The second venerable one, with his retinue of five hundred Arhats, mostly resides in Kashmir (Northern Kashmir). The third venerable one, with his retinue of six hundred Arhats, mostly resides in Purvavideha (Eastern Continent). The fourth venerable one, with his retinue of seven hundred Arhats, mostly resides in Uttarakuru (Northern Continent). The fifth venerable one, with his retinue of eight hundred Arhats, mostly
住在南贍部洲。第六尊者與自眷屬九百阿羅漢。多分住在耽沒羅洲。第七尊者與自眷屬千阿羅漢。多分住在僧伽荼洲。第八尊者與自眷屬千一百阿羅漢。多分住在缽刺拏洲。第九尊者與自眷屬九百阿羅漢。多分住在香醉山中。第十尊者與自眷屬千三百阿羅漢。多分住在三十三天。第十一尊者與自眷屬千一百阿羅漢。多分住在畢利飏瞿洲。第十二尊者與自眷屬千二百阿羅漢。多分住在半度波山。第十三尊者與自眷屬千三百阿羅漢。多分住在廣脅山中。第十四尊者與自眷屬千四百阿羅漢。多分住在可住山中。第十五尊者與自眷屬千五百阿羅漢。多分住在鷲峰山中。第十六尊者與自眷屬千六百阿羅漢。多分住在持軸山中。諸仁者若此世界。一切國王輔相大臣長者居士。若男若女發殷凈心。為四方僧設大施會。或設五年無遮施會。或慶寺慶像慶經幡等施設大會。或延請僧至所住處設大福會。或詣寺中經行處等。安布上妙諸坐臥具。衣藥飲食奉施僧眾。時此十六大阿羅漢。及諸眷屬隨其所應分散往赴。現種種形蔽隱聖儀。同常凡眾密受供具。令諸施主得勝果報。如是十六大阿羅漢。護持正法饒益有情。至此南贍部洲人壽極短至於十歲。刀兵劫起互相誅戮。佛法爾時當暫滅沒。刀兵劫後人壽漸增至百歲位。此洲人等厭前刀兵殘害苦
【現代漢語翻譯】 現代漢語譯本： 住在南贍部洲（Jambudvipa，四大部洲之一）。第六尊者與他的眷屬九百位阿羅漢，大多住在耽沒羅洲（Tamraparni）。第七尊者與他的眷屬一千位阿羅漢，大多住在僧伽荼洲（Samghata）。第八尊者與他的眷屬一千一百位阿羅漢，大多住在缽刺拏洲（Pranada）。第九尊者與他的眷屬九百位阿羅漢，大多住在香醉山中。第十尊者與他的眷屬一千三百位阿羅漢，大多住在三十三天（Trayastrimsa Heaven，欲界六天之一）。第十一尊者與他的眷屬一千一百位阿羅漢，大多住在畢利飏瞿洲（Priyangudvipa）。第十二尊者與他的眷屬一千二百位阿羅漢，大多住在半度波山（Ardhapavana）。第十三尊者與他的眷屬一千三百位阿羅漢，大多住在廣脅山中。第十四尊者與他的眷屬一千四百位阿羅漢，大多住在可住山中。第十五尊者與他的眷屬一千五百位阿羅漢，大多住在鷲峰山中（Grdhrakuta）。第十六尊者與他的眷屬一千六百位阿羅漢，大多住在持軸山中。 諸位仁者，如果這個世界的一切國王、輔相、大臣、長者、居士，無論是男人還是女人，發起殷切清凈之心，為四方僧眾設定大型佈施法會，或者設定五年一次的無遮施會，或者慶賀寺廟、佛像、經幡等設定大型法會，或者邀請僧眾到所居住的地方設定大型福會，或者前往寺廟的經行處等，安置上妙的各種坐臥用具，衣物、藥物、飲食供奉給僧眾。這時，這十六位大阿羅漢以及他們的眷屬，根據情況分散前往，顯現各種各樣的形態，隱藏聖者的威儀，如同普通的凡夫俗子一樣秘密地接受供養，使各位施主得到殊勝的果報。像這樣，十六位大阿羅漢護持正法，饒益有情眾生，直到這南贍部洲的人壽極其短暫，只有十歲的時候，刀兵劫興起，互相誅殺，佛法那時將會暫時滅沒。刀兵劫過後，人壽逐漸增長到一百歲的時候，這個洲的人們厭惡之前的刀兵殘害之苦。
【English Translation】 English version: Residing in Jambudvipa (South Jambudvipa). The sixth Venerable One, along with his retinue of nine hundred Arhats, mostly resides in Tamraparni (Tamraparni Island). The seventh Venerable One, along with his retinue of one thousand Arhats, mostly resides in Samghata (Samghata Island). The eighth Venerable One, along with his retinue of one thousand one hundred Arhats, mostly resides in Pranada (Pranada Island). The ninth Venerable One, along with his retinue of nine hundred Arhats, mostly resides in the mountains of Fragrant Intoxication. The tenth Venerable One, along with his retinue of one thousand three hundred Arhats, mostly resides in the Trayastrimsa Heaven (Heaven of the Thirty-three). The eleventh Venerable One, along with his retinue of one thousand one hundred Arhats, mostly resides in Priyangudvipa (Priyangudvipa Island). The twelfth Venerable One, along with his retinue of one thousand two hundred Arhats, mostly resides in Ardhapavana (Ardhapavana Mountain). The thirteenth Venerable One, along with his retinue of one thousand three hundred Arhats, mostly resides in the mountains of Broad Shoulders. The fourteenth Venerable One, along with his retinue of one thousand four hundred Arhats, mostly resides in the mountains of Habitable Abode. The fifteenth Venerable One, along with his retinue of one thousand five hundred Arhats, mostly resides in Vulture Peak Mountain (Grdhrakuta). The sixteenth Venerable One, along with his retinue of one thousand six hundred Arhats, mostly resides in the mountains of Axis Holder. O virtuous ones, if in this world all the kings, advisors, ministers, elders, and lay practitioners, whether men or women, generate sincere and pure minds, and establish large assemblies for offerings to the Sangha from the four directions, or establish five-year unobstructed offering assemblies, or celebrate temples, statues, sutra banners, and other such grand assemblies, or invite the Sangha to their residences to establish grand assemblies of merit, or go to the walking paths of temples, etc., and arrange excellent sitting and sleeping accommodations, and offer clothing, medicine, and food to the Sangha. At that time, these sixteen great Arhats and their retinues, according to the circumstances, will disperse and go, manifesting various forms, concealing their holy demeanor, and like ordinary common people, secretly receive offerings, enabling the donors to obtain supreme rewards. In this way, the sixteen great Arhats protect the Dharma and benefit sentient beings, until the lifespan of people in this South Jambudvipa becomes extremely short, reaching only ten years, and the kalpa of weapons arises, with mutual slaughter, and the Buddha-dharma will then be temporarily extinguished. After the kalpa of weapons, when the lifespan of people gradually increases to one hundred years, the people of this continent will be weary of the suffering of the previous slaughter by weapons.
惱復樂修善。時此十六大阿羅漢。與諸眷屬復來人中。稱揚顯說無上正法。度無量眾令其出家。為諸有情作饒益事。如是乃至此洲人壽六萬歲時。無上正法流行世間熾然無息。后至人壽七萬歲時。無上正法方永滅沒。時此十六大阿羅漢。與諸眷屬於此洲地俱來集會。以神通力用諸七寶造窣堵波嚴麗高廣。釋迦牟尼如來應正等覺。所有遺身馱都皆集其內。爾時十六大阿羅漢。與諸眷屬繞窣堵波以諸香花持用供養恭敬讚歎。繞百千匝瞻仰禮已。俱升虛空向窣堵波作如是言。敬禮世尊釋迦如來應正等覺。我受教敕護持正法。及與天人作諸饒益。法藏已沒有緣已周今辭滅度。說是語已一時俱入無餘涅槃。先定願力火起焚身。如燈焰滅骸骨無遺。時窣堵波便陷入地。至金輪際方乃停住。爾時世尊釋迦牟尼無上正法。於此三千大千世界永滅不現。從此無聞此佛土中有七萬俱胝獨覺一時出現。至人壽量八萬歲時。獨覺聖眾復皆滅度。次後彌勒如來應正等覺出現世間時贍部洲廣博嚴凈無諸荊棘溪谷堆埠。平正潤澤金沙覆地。處處皆有清池茂林名花瑞草及眾寶聚。更相輝映甚可愛樂。人皆慈心修行十善。以修善故壽命長遠豐樂安隱。士女殷稠城邑鄰次雞飛相及。所營農稼一種七獲。自然成實不須耘耨。諸仁者于彼時中。國界莊嚴有情果報
【現代漢語翻譯】 現代漢語譯本： 惱復樂（Nao Fu Le）再次修行善法。當時，這十六位大阿羅漢與他們的眷屬再次來到人間，稱揚顯說無上正法，度化無量眾生令他們出家，為所有有情眾生做饒益之事。就這樣，乃至這個洲的人壽達到六萬歲時，無上正法在世間流行，熾盛而沒有止息。後來到了人壽七萬歲時，無上正法才永遠滅沒。 當時，這十六位大阿羅漢與他們的眷屬一同來到這個洲地，以神通力用各種七寶建造窣堵波（Stupa，佛塔），莊嚴華麗而高大寬廣。釋迦牟尼如來應正等覺的所有遺身舍利都聚集在其中。那時，十六位大阿羅漢與他們的眷屬圍繞窣堵波，用各種香花持用供養，恭敬讚歎，繞百千匝，瞻仰禮拜完畢，一同升入虛空，向窣堵波說這樣的話：『敬禮世尊釋迦如來應正等覺。我等奉受您的教敕，護持正法，以及為天人做各種饒益之事。現在法藏已經沒有，因緣已經完結，今日辭別滅度。』 說完這些話后，一時之間全部進入無餘涅槃。憑藉先前的願力，火起焚身，如同燈焰熄滅，骸骨沒有留下任何遺蹟。當時，窣堵波便陷入地中，直到金輪際才停止。那時，世尊釋迦牟尼的無上正法，在這個三千大千世界永遠滅沒，不再顯現。 從此以後，再也聽不到這個佛土中有七萬俱胝獨覺（Pratyekabuddha，緣覺）一時出現。到了人壽量八萬歲時，獨覺聖眾又都滅度。此後，彌勒（Maitreya）如來應正等覺出現世間時，贍部洲（Jambudvipa，閻浮提）廣博莊嚴清凈，沒有各種荊棘溪谷堆埠，平坦正直潤澤，金沙覆蓋地面，處處都有清澈的池塘、茂盛的樹林、名貴的花朵瑞祥的草，以及各種寶物聚集，互相輝映，非常可愛喜樂。人們都懷著慈悲之心修行十善，因為修行善法，所以壽命長遠，豐衣足食，安樂平靜。士女眾多，城邑相連，雞鳴之聲可以相聞。所經營的農作物，一種下去可以收穫七次，自然成熟，不需要耕耘鋤草。 諸位仁者，在那個時候，國界莊嚴，有情眾生的果報也是如此。
【English Translation】 English version: Nao Fu Le again practiced good deeds. At that time, these sixteen great Arhats, along with their retinues, came again to the human world, praising and clearly expounding the unsurpassed true Dharma, liberating countless beings and causing them to renounce the household life, doing beneficial deeds for all sentient beings. Thus, even until the lifespan of the people of this continent reached sixty thousand years, the unsurpassed true Dharma flourished in the world, blazing without ceasing. Later, when the lifespan reached seventy thousand years, the unsurpassed true Dharma would be completely extinguished. At that time, these sixteen great Arhats, along with their retinues, came together to this continent, using their supernatural powers to build stupas (Stupa, Buddhist pagoda) with various seven treasures, adorned magnificently, tall and vast. All the bodily relics of the Tathagata (Tathagata, 如來) Shakyamuni (Shakyamuni, 釋迦牟尼) , the worthy, the rightly enlightened one, were gathered within. At that time, the sixteen great Arhats, along with their retinues, circumambulated the stupa, using various incense and flowers to make offerings, respectfully praising and extolling it, circumambulating it hundreds of thousands of times, gazing up at it and paying homage, and then ascended into the sky together, saying these words to the stupa: 『Homage to the World-Honored One, the Tathagata Shakyamuni, the worthy, the rightly enlightened one. We have received your command to uphold the true Dharma and to do various beneficial deeds for gods and humans. Now the Dharma treasury is exhausted, the karmic conditions are fulfilled, and today we bid farewell to enter extinction.』 After speaking these words, they all entered nirvana (Nirvana, 涅槃) without remainder at once. Relying on their previous vows, fire arose and burned their bodies, like the flame of a lamp extinguished, leaving no trace of bones. At that time, the stupa sank into the earth, stopping only at the edge of the golden wheel. At that time, the unsurpassed true Dharma of the World-Honored One Shakyamuni was forever extinguished and no longer appeared in this three thousand great thousand world system. From then on, one would no longer hear of seventy kotis (Koti, 俱胝) of Pratyekabuddhas (Pratyekabuddha, 緣覺) appearing at the same time in this Buddha-land. When the lifespan reached eighty thousand years, the assembly of holy Pratyekabuddhas also passed away. Thereafter, when the Tathagata Maitreya (Maitreya, 彌勒), the worthy, the rightly enlightened one, appeared in the world, Jambudvipa (Jambudvipa, 贍部洲) was vast, adorned, and pure, without any thorns, valleys, or mounds, level, upright, and moist, covered with golden sand. Everywhere there were clear ponds, lush forests, famous flowers, auspicious grasses, and gatherings of various treasures, reflecting each other, extremely lovely and delightful. People all cultivated the ten virtues with compassionate hearts. Because of cultivating good deeds, their lifespans were long, their lives were abundant and peaceful. There were many men and women, cities and towns were adjacent, and the crowing of chickens could be heard from one to the next. The crops they cultivated yielded seven harvests from one planting, ripening naturally without the need for plowing or weeding. Virtuous ones, at that time, the realm was adorned, and the karmic rewards of sentient beings were also like this.
陳之難盡。具如彌勒成佛經說。彌勒如來成正覺已。為聲聞眾三會說法令出生死得證涅槃。第一會度九十六俱胝聲聞眾。第二會度九十四俱胝聲聞眾。第三會度九十二俱胝聲聞眾。若諸國王大臣長者居士男女一切施主。於今釋迦牟尼佛正法中。能為佛事自種善根。或教他種謂以七寶金銀真珠璧玉香材鍮石銅鐵木石泥漆。或以繒縷或以彩畫。作佛形像及窣堵波。若大若小乃至最小如指節量。或以香花諸妙供具。若多若少而為供養。彼由如是善根力故。至彌勒如來成正覺時善得人身。于彼佛第一會中以凈信心舍俗出家剃除鬚髮披著法服既預聖眾。隨宿願力便得涅槃。是名第一為佛事故種善根者所得果報。若諸國王及以臣庶一切施主。於今釋迦牟尼佛正法中。能為法事自種善根。或教他種。謂于大乘素呾纜藏。所有甚深空性相應諸大乘經。謂般若波羅蜜多經。妙法芬陀利迦經。金光明經。金剛手藏經。首楞伽摩三摩地經。幻喻三摩地經。大神變三摩地經。集諸功德三摩地經。還如來智印三摩地經。具諸威光三摩地經。寶臺經集諸菩薩三摩地經。諸佛攝受經。集請問經。梵王問經善吉問經。勇猛問經。能滿問經。海龍王問經。無熱惱龍王問經。樹幢龍王問經。寶掌問經。寶髻問經。虛空音問經。虛空吼問經。幻網問經。寶女問
【現代漢語翻譯】 現代漢語譯本： 陳述這些功德是難以窮盡的，正如《彌勒成佛經》所說。彌勒如來成就正覺之後，為聲聞眾舉行三次法會，使他們脫離生死，證得涅槃。第一次法會度化了九十六俱胝（俱胝：古代印度計數單位，相當於一千萬）聲聞眾，第二次法會度化了九十四俱胝聲聞眾，第三次法會度化了九十二俱胝聲聞眾。如果各位國王、大臣、長者、居士、男女等一切施主，在如今釋迦牟尼佛的正法中，能夠爲了佛事而自己種下善根，或者教導他人種下善根，比如用七寶、金銀、真珠、璧玉、香材、鍮石、銅鐵、木石、泥漆，或者用絲綢、彩畫，製作佛的形像以及窣堵波（窣堵波：即佛塔），無論大小，乃至最小如指節般大小，或者用香花等各種美妙的供具，無論多少，而進行供養。他們由於這樣的善根之力，到彌勒如來成就正覺時，能夠順利得到人身，在那位佛的第一次法會中，以清凈的信心捨棄世俗而出家，剃除鬚髮，披上法服，已經參與到聖眾之中，隨著宿世的願力，便能證得涅槃。這被稱為第一種爲了佛事而種下善根者所得到的果報。 如果各位國王以及臣民百姓等一切施主，在如今釋迦牟尼佛的正法中，能夠爲了法事而自己種下善根，或者教導他人種下善根，比如對於大乘素呾纜藏（素呾纜藏：經藏）中，所有與甚深空性相應的大乘經典，比如《般若波羅蜜多經》、《妙法蓮華經》、《金光明經》、《金剛手藏經》、《首楞嚴摩三摩地經》、《幻喻三摩地經》、《大神變三摩地經》、《集諸功德三摩地經》、《還如來智印三摩地經》、《具諸威光三摩地經》、《寶臺經集諸菩薩三摩地經》、《諸佛攝受經》、《集請問經》、《梵王問經》、《善吉問經》、《勇猛問經》、《能滿問經》、《海龍王問經》、《無熱惱龍王問經》、《樹幢龍王問經》、《寶掌問經》、《寶髻問經》、《虛空音問經》、《虛空吼問經》、《幻網問經》、《寶女問》等。
【English Translation】 English version: It is difficult to exhaustively describe these merits, as stated in the 'Maitreya Buddha Attainment Sutra'. After Maitreya Tathagata attains perfect enlightenment, he will hold three assemblies for the 'shravakas' (shravakas: disciples who hear and follow the teachings), enabling them to escape birth and death and attain 'Nirvana' (Nirvana: a state of perfect peace and liberation). In the first assembly, he will liberate ninety-six 'kotis' (kotis: an ancient Indian unit of counting, equivalent to ten million) of 'shravakas'; in the second assembly, he will liberate ninety-four 'kotis' of 'shravakas'; and in the third assembly, he will liberate ninety-two 'kotis' of 'shravakas'. If any kings, ministers, elders, laypeople, men, women, or any donors, within the current 'Sakyumuni Buddha' (Sakyumuni Buddha: the historical Buddha) 's 'Dharma' (Dharma: the teachings of the Buddha), can cultivate good roots themselves for the sake of Buddhist activities, or teach others to cultivate good roots, such as by using the seven treasures, gold, silver, pearls, jade, fragrant wood, 'toushi' (toushi: a type of stone), copper, iron, wood, stone, mud, or lacquer, or by using silk or colored paintings, to create images of the Buddha and 'stupas' (stupas: Buddhist monuments), whether large or small, even as small as a finger joint, or by using incense, flowers, and other wonderful offerings, whether many or few, to make offerings. Due to the power of these good roots, when Maitreya Tathagata attains perfect enlightenment, they will be able to obtain a human body smoothly, and in the first assembly of that Buddha, with pure faith, they will renounce the world and become monks, shaving their heads and beards, wearing monastic robes, and already participating in the assembly of the saints. According to the power of their past vows, they will attain 'Nirvana'. This is called the first kind of reward obtained by those who cultivate good roots for the sake of Buddhist activities. If any kings, ministers, or common people, or any donors, within the current 'Sakyumuni Buddha's 'Dharma', can cultivate good roots themselves for the sake of 'Dharma' activities, or teach others to cultivate good roots, such as with regard to the 'Sutras' (Sutras: Buddhist scriptures) of the 'Mahayana' (Mahayana: one of the two major traditions of Buddhism) 'Pitaka' (Pitaka: a collection of scriptures), all the profound 'emptiness' (emptiness: the concept of non-self or lack of inherent existence) corresponding to the 'Mahayana' scriptures, such as the 'Prajnaparamita Sutra' (Prajnaparamita Sutra: the Perfection of Wisdom Sutra), the 'Lotus Sutra', the 'Golden Light Sutra', the 'Vajrapani Sutra', the 'Shurangama Samadhi Sutra', the 'Illusion Samadhi Sutra', the 'Great Transformation Samadhi Sutra', the 'Collection of Merits Samadhi Sutra', the 'Return to the Tathagata Wisdom Seal Samadhi Sutra', the 'Possessing Great Power Samadhi Sutra', the 'Treasure Platform Sutra Collection of Bodhisattva Samadhi Sutras', the 'Buddha's Embrace Sutra', the 'Collection of Questions Sutra', the 'Brahma King Question Sutra', the 'Good Omen Question Sutra', the 'Courageous Question Sutra', the 'Fulfilling Question Sutra', the 'Sea Dragon King Question Sutra', the 'No Affliction Dragon King Question Sutra', the 'Tree Banner Dragon King Question Sutra', the 'Treasure Palm Question Sutra', the 'Treasure Crest Question Sutra', the 'Empty Space Sound Question Sutra', the 'Empty Space Roar Question Sutra', the 'Illusion Net Question Sutra', the 'Treasure Girl Question'.
經。妙女問經。善臂問經。師子問經。猛授問經。金光女問經。說無盡慧經。說無垢稱經。未生怨王經。諦實經。那羅延經。佛花嚴經。蓮華手經。十佛名經。無量光眾經。極樂眾經。集凈華經。大集經。入一切道經。寶幢經。寶聚經。寶篋經。彩畫經。高頂王經。如是等大乘經。有百俱胝部。黨差別復有大乘毗柰耶藏。阿毗達磨藏眾多部類。一切皆是菩薩藏攝。復有聲聞三藏。謂素怛纜藏。毗柰耶藏。阿毗達磨藏。素怛纜藏。有五阿笈摩。謂長阿笈摩。中阿笈摩。增一阿笈摩。相應阿笈摩。雜類阿笈摩。毗柰耶藏中有苾芻戒經苾芻尼戒經。分別戒本諸蘊差別及增一律。阿毗達磨藏中。有攝六問相應發趣等。眾多部類。復有本生鬘贊獨覺鬘贊。于如是等正法藏中。或是佛說或菩薩說或聲聞說或諸仙說。或諸天說或智者說。能引義利乃至有能。於四句頌。若自誦若教他誦。若自讀若教他讀。若自持若教他持。若自解說若教他解說。或於法師恭敬供養。或於經卷恭敬供養。謂以種種香花幡蓋伎樂燈明而為供養。或於經卷以諸雜彩囊帊縷帶而嚴飾之。由如是等善根力故。至彌勒如來成正覺時善現人身。于彼佛第二會中。以凈信心舍離家法。出趣非家。凈除鬚髮披著法服既預聖眾。隨宿願力便得涅槃。是名第二為法事故種善根
【現代漢語翻譯】 現代漢語譯本： 經。《妙女問經》。《善臂問經》。《師子問經》。《猛授問經》。《金光女問經》。《說無盡慧經》。《說無垢稱經》。《未生怨王經》。《諦實經》。《那羅延經》。《佛花嚴經》。《蓮華手經》。《十佛名經》。《無量光眾經》。《極樂眾經》。《集凈華經》。《大集經》。《入一切道經》。《寶幢經》。《寶聚經》。《寶篋經》。《彩畫經》。《高頂王經》。如是等大乘經，有百俱胝（數量單位，表示極大的數目）部。黨差別復有大乘毗柰耶藏（律藏）。阿毗達磨藏（論藏）眾多部類。一切皆是菩薩藏攝。復有聲聞三藏，謂素怛纜藏（經藏）。毗柰耶藏（律藏）。阿毗達磨藏（論藏）。素怛纜藏（經藏），有五阿笈摩（原始佛教經典彙編），謂長阿笈摩（相當於南傳佛教的《長部》）。中阿笈摩（相當於南傳佛教的《中部》）。增一阿笈摩（相當於南傳佛教的《增支部》）。相應阿笈摩（相當於南傳佛教的《相應部》）。雜類阿笈摩（相當於南傳佛教的《小部》）。毗柰耶藏（律藏）中有苾芻戒經（比丘戒經）、苾芻尼戒經（比丘尼戒經）。分別戒本諸蘊差別及增一律。阿毗達磨藏（論藏）中，有攝六問相應發趣等眾多部類。復有本生鬘贊獨覺鬘贊。于如是等正法藏中，或是佛說，或菩薩說，或聲聞說，或諸仙說，或諸天說，或智者說，能引義利乃至有能，於四句頌，若自誦，若教他誦，若自讀，若教他讀，若自持，若教他持，若自解說，若教他解說，或於法師恭敬供養，或於經卷恭敬供養，謂以種種香花幡蓋伎樂燈明而為供養，或於經卷以諸雜彩囊帊縷帶而嚴飾之。由如是等善根力故，至彌勒（未來佛）如來成正覺時善現人身，于彼佛第二會中，以凈信心舍離家法，出趣非家，凈除鬚髮披著法服既預聖眾，隨宿願力便得涅槃。是名第二為法事故種善根。
【English Translation】 English version: Sutra. Wonderful Woman Question Sutra. Good Arm Question Sutra. Lion Question Sutra. Fierce Bestowal Question Sutra. Golden Light Woman Question Sutra. Sutra on Expounding Endless Wisdom. Sutra on Expounding Immaculate Name. Ajatasatru King Sutra. Truth Sutra. Narayana Sutra. Buddha Flower Adornment Sutra. Lotus Hand Sutra. Sutra of the Names of Ten Buddhas. Sutra of the Multitude of Immeasurable Light. Sutra of the Multitude of Ultimate Bliss. Sutra of Gathering Pure Flowers. Great Collection Sutra. Sutra on Entering All Paths. Banner of Jewels Sutra. Heap of Jewels Sutra. Casket of Jewels Sutra. Painted Sutra. High Crown King Sutra. Such are the Great Vehicle Sutras, numbering hundreds of kotis (a unit of measurement, indicating a very large number). Furthermore, there are different divisions of the Great Vehicle Vinaya Pitaka (monastic discipline). The Abhidharma Pitaka (collection of philosophical treatises) has numerous categories. All of these are included within the Bodhisattva Pitaka. There are also the Three Pitakas of the Hearers, namely the Sutra Pitaka (collection of discourses), the Vinaya Pitaka (monastic discipline), and the Abhidharma Pitaka (collection of philosophical treatises). The Sutra Pitaka contains the Five Agamas (compilations of early Buddhist texts), namely the Dirgha Agama (equivalent to the Pali Digha Nikaya), the Madhyama Agama (equivalent to the Pali Majjhima Nikaya), the Ekottara Agama (equivalent to the Pali Anguttara Nikaya), the Samyukta Agama (equivalent to the Pali Samyutta Nikaya), and the Ksudraka Agama (equivalent to the Pali Khuddaka Nikaya). Within the Vinaya Pitaka are the Bhiksu Pratimoksa (rules for monks), the Bhiksuni Pratimoksa (rules for nuns), the distinctions of the Pratimoksa, the differences of the Skandhas, and the Ekottara rules. Within the Abhidharma Pitaka are numerous categories such as the Compendium of Six Questions, Corresponding Arising, and so forth. Furthermore, there are the Jataka Mala Praise and the Pratyekabuddha Mala Praise. Within such collections of the True Dharma, whether spoken by the Buddha, or by Bodhisattvas, or by Hearers, or by various Immortals, or by various Devas, or by wise individuals, capable of leading to benefit and welfare, even if one is able to, regarding a four-line verse, whether one recites it oneself, or teaches others to recite it, whether one reads it oneself, or teaches others to read it, whether one upholds it oneself, or teaches others to uphold it, whether one explains it oneself, or teaches others to explain it, or whether one respectfully makes offerings to a Dharma teacher, or respectfully makes offerings to the Sutra scrolls, that is, making offerings with various incenses, flowers, banners, canopies, music, and lamps, or adorning the Sutra scrolls with various colorful bags, cloths, threads, and ribbons. Due to the power of such roots of goodness, when Maitreya (the future Buddha) Tathagata attains complete enlightenment, one will manifest a human body in a good manner, and in the second assembly of that Buddha, with pure faith, one will abandon household life, go forth from home, purify oneself by shaving one's head and beard, and donning the Dharma robes, and having joined the holy assembly, according to the power of one's past vows, one will attain Nirvana. This is called the second planting of roots of goodness for the sake of the Dharma.
者所得果報。
若諸國王及臣庶等。一切施主於今釋迦牟尼佛正法中。能為僧事自種善根。或教他種。謂諸苾芻苾芻尼眾。或次第請或隨緣請。于月一日或月八日或十五日設齋供養。或往寺中若供養佛。若供養眾或作給侍。或有供養修靜慮者。或有供養諸說法者。或見有人慾于正法學習流佈。從師聽受不作留難。施其所安無令怯退。或設五年無遮施會。或施四方僧。或施寺舍及坐臥具。或施鐘磬或施園林。如是等類供養僧眾。彼由如是善根力故。至彌勒如來成正覺時善得人身。于彼佛第三會中。以凈信心舍離家法出趣非家。凈除鬚髮披著法服既預聖眾。隨宿願力便得涅槃。是名第三為僧事故種善根者所得果報。
爾時慶友大阿羅漢。為諸大眾廣說如上事已。以神通力于大眾前身升虛空。高七多羅樹。示現種種不可思議雙神變事。令所觀眾增進勝道。時彼尊者現神變已。即于空中結跏趺坐。舍諸壽行及諸命行。入無餘依般涅槃界。先定願力火起焚身。于虛空中雨身遺骨。時諸大眾悲嘆希有。競收遺骨起窣堵波。以諸香花寶幢幡蓋伎樂燈明常為供養。此法住記古昔諸師展轉相承誦持不忘。為令一切國王大臣長者居士諸施主等。了達因果厭生老病死芭蕉幻焰泡沫之身。修諸勝業于當來世逢事彌勒。解脫煩惱得大
【現代漢語翻譯】 現代漢語譯本 這些是為僧眾事務種下善根的人所獲得的果報。
如果各位國王以及臣民等，所有施主在如今釋迦牟尼佛（Śākyamuni Buddha）的正法中，能夠爲了僧眾的事務自己種下善根，或者教導他人種下善根，比如對於各位比丘（bhikṣu，出家男子）、比丘尼（bhikṣuṇī，出家女子）眾，或者依次邀請，或者隨緣邀請，在每月初一或者初八或者十五日設定齋飯供養。或者前往寺廟中，如果供養佛，如果供養僧眾，或者作為侍者。或者有人供養修習禪定的人，或者有人供養說法的人。或者見到有人想要在正法中學習流佈，跟隨老師聽聞接受，不加以阻撓，給予他們安穩，不讓他們膽怯退縮。或者設定五年一度的無遮施會，或者佈施四方僧眾，或者佈施寺廟房舍以及坐臥用具，或者佈施鐘磬，或者佈施園林。像這些等等供養僧眾的行為，他們由於這樣的善根力量，到彌勒如來（Maitreya Buddha）成就正覺的時候，能夠得到良好的人身。在那位佛的第三次法會中，以清凈的信心捨棄在家生活，出家修行，剃除鬚髮，披上袈裟，已經位列聖眾。隨著過去世的願力，便能得到涅槃。這叫做第三種爲了僧眾事務種下善根的人所獲得的果報。
當時慶友大阿羅漢（Ārhata，斷盡煩惱，值得供養的聖者）為各位大眾廣泛講述了以上的事情之後，以神通力在大眾面前身體升到虛空中，高達七多羅樹（tāla，一種高度單位）。示現種種不可思議的雙神變事，讓觀看的人們增進殊勝的道業。當時那位尊者示現神變之後，就在空中結跏趺坐，捨棄各種壽命的行蘊以及各種命根的行蘊，進入無餘依涅槃界。憑藉先前的願力，身體自燃起火焚燒自身，在虛空中降下身體的遺骨。當時各位大眾悲嘆稀有，爭相收集遺骨，建造窣堵波（stūpa，佛塔），用各種香花、寶幢、幡蓋、伎樂、燈明常常進行供養。這個法住記是古代的各位老師輾轉相傳，誦讀受持而不忘記，爲了讓一切國王、大臣、長者、居士等各位施主，瞭解通達因果，厭惡生老病死如同芭蕉、幻影、泡沫的身體，修習各種殊勝的善業，在未來世遇到彌勒佛，解脫煩惱，得到大的利益。
【English Translation】 English version These are the karmic rewards obtained by those who plant roots of virtue for the sake of the Sangha.
If kings and their subjects, all donors, within the Proper Dharma of Śākyamuni Buddha, are able to plant roots of virtue themselves for the sake of the Sangha, or teach others to plant them, such as for the Bhikṣus (ordained monks) and Bhikṣuṇīs (ordained nuns), either inviting them in order or according to circumstances, setting up vegetarian feasts for offerings on the first, eighth, or fifteenth day of the month; or going to temples, whether to make offerings to the Buddha, or to the Sangha, or to serve as attendants; or if there are those who make offerings to those who cultivate meditation, or those who make offerings to those who preach the Dharma; or if they see someone who wishes to learn and propagate the Proper Dharma, listening to and receiving it from a teacher without hindering them, providing them with security so they do not become timid and retreat; or setting up a five-year unreserved giving assembly; or giving to the Sangha of the four directions; or giving temple dwellings and sitting or sleeping implements; or giving bells and chimes; or giving gardens and forests. Such kinds of offerings to the Sangha, due to the power of these roots of virtue, when Maitreya Buddha attains complete enlightenment, they will obtain a good human body. In the third assembly of that Buddha, with pure faith, they will abandon their household life, leave home to practice, shave their heads, don the Dharma robes, and already be among the holy assembly. According to the power of their past vows, they will attain Nirvana. This is called the third kind of karmic reward obtained by those who plant roots of virtue for the sake of the Sangha.
At that time, the great Arhat (Ārhata, a worthy one who has extinguished all afflictions and is worthy of offerings) Qingyou, after extensively explaining the above matters to the assembly, used his supernatural powers to rise into the sky in front of the assembly, as high as seven tāla trees (tāla, a unit of height). He manifested various inconceivable twin miracles, causing the viewers to increase their superior path. At that time, that venerable one, after manifesting his supernatural powers, immediately sat in full lotus posture in the sky, abandoning all life's aggregates and all life's functions, entering the realm of Nirvana without remainder. Relying on his previous vows, fire arose and burned his body, raining down the relics of his body in the sky. At that time, the assembly lamented its rarity, vying to collect the relics, building stupas (stūpa, a Buddhist monument), and constantly making offerings with various incense, flowers, jeweled banners, canopies, music, and lamps. This Dharma Abiding Record has been passed down from ancient teachers, recited and upheld without forgetting, in order to allow all kings, ministers, elders, laypeople, and donors to understand the cause and effect, to be disgusted with the body of birth, old age, sickness, and death, which is like a banana tree, illusion, and foam, to cultivate various superior deeds, to encounter Maitreya in the future, to be liberated from afflictions, and to obtain great benefits.
涅槃生愛樂故。于佛正法護持建立令久不滅。
大阿羅漢難提蜜多羅所說法住記
【現代漢語翻譯】 現代漢語譯本： 因為涅槃能帶來喜悅和愛樂，所以要對佛陀的正法進行護持和建立，使之長久不滅。
這是大阿羅漢難提蜜多羅（Nandimitra，一位大阿羅漢的名字）所說的《法住記》（關於佛法住世的記錄）。
【English Translation】 English version: Because Nirvana brings joy and love, one should protect and establish the Buddha's true Dharma, ensuring it lasts long and does not perish.
This is the Record of the Abiding of the Dharma spoken by the great Arhat Nandimitra (Nandimitra, name of a great Arhat).