Chinese
即使是成千上万的人，也不会寻求您的帮助，利益众生，三宝的传承也不会断绝。因此，我们请求世尊向慈氏菩萨授记。世尊应允了他们的请求。他用无数劫积累的善根成就的金色右手，放在慈氏菩萨的头上，说道：慈氏，在未来五百年的末法时期，当正法衰落之时，你要发心守护、受持、长久住世正法，使三宝的传承永不中断。当他放下手时，这个世界震动了三次，充满了光明。从下界到色究竟天的诸神合掌说道：为了众生的利益，慈氏，请您发心吧！然后，慈氏菩萨从座位上站起来，向世尊顶礼，说道：世尊，即使是为了一个众生的利益，我也愿意在轮回中一直轮回，更何况是为了受持正法呢？如来您用无数劫积累的无上菩提，我将守护并使之增长。慈氏菩萨右膝着地时，大千世界发生了六种震动。慈氏菩萨祈请道：世尊，我不与任何人竞争，也不傲慢。这是为什么呢？因为受持正法是圣人的事业，菩萨的重担不是声闻缘觉所能承担的。世尊对慈氏菩萨说：善哉！善哉！正如你在我面前为了受持正法而发出狮子吼一样，十方如恒河沙数诸佛面前，菩萨们也会发出狮子吼并受持正法。慈氏菩萨祈请道：世尊，那些不是圣人，却自称是菩萨和比丘的愚人
English
Even for hundreds of thousands, they will not seek your help, benefit many beings, and the lineage of the Three Jewels will not be interrupted. Therefore, we requested the Blessed One to prophesy to the Bodhisattva Maitreya. The Blessed One granted their request. He placed his golden right hand, accomplished by the roots of virtue accumulated over countless eons, on Maitreya's head, and said: Maitreya, in the last five hundred years of the future, when the time comes for the decline of the Dharma, you should be willing to protect, uphold, and abide long in the true Dharma, and ensure that the lineage of the Three Jewels is never interrupted. As soon as he put down his hand, this world shook three times and was filled with great light. The gods from the lower realms up to Akanistha clasped their hands and said: For the benefit of many sentient beings, Maitreya, please be willing! Then, Maitreya rose from his seat, prostrated to the Blessed One, and said: Blessed One, even for the sake of one sentient being, I am willing to wander in samsara until the end of time, let alone for the sake of upholding the true Dharma? I will protect and increase this unsurpassed Bodhi that the Tathagata has accomplished with countless eons. As soon as Maitreya's right knee touched the ground, this great thousandfold world shook in six ways. Maitreya prayed: Blessed One, I do not compete with anyone, nor am I arrogant. Why is that? Because upholding the true Dharma is the work of noble beings, and this burden of the Bodhisattva cannot be borne by the Shravakas and Pratyekabuddhas. The Blessed One said to Maitreya: Well done! Well done! Just as you roar the lion's roar before me for the sake of upholding the true Dharma, so too in the presence of the Buddhas of the ten directions, as numerous as the sands of the Ganges, the Bodhisattvas will roar the lion's roar and uphold the Dharma. Maitreya prayed: Blessed One, those who are not noble beings, but claim to be Bodhisattvas and Bhikshus, the foolish ones
Chinese
为了揭示那些受到尊敬和崇拜的人的过失之处，为了保护他人免受这些过失的影响，并且为了让他们也生起这样的想法：‘我已被如来知晓。’所以宣说了以下内容：在末法时代的最后五百年，那些自称为菩萨，贪图罪恶的人，会因为追求利养、恭敬、欺骗和令人厌恶的生活方式这四种原因，而出现许多自称为菩萨，行为像狗一样的人。他们像狗一样，将他人的家视为自己的，对他人生气、争斗、争论、打架，说粗鲁和不悦耳的话。他们仅仅用言语赞美佛、菩萨、波罗蜜多、布施等，以此来获取食物和衣服，但自己却不践行这些。他们这样做不是为了信徒的利益，而是为了自己的利养而进入他人家中，对别人的获得不高兴，对没有获得感到满意。像这样，他们与以慈悲为怀，为他人带来快乐的菩萨的行为不相符。那些没有修习身、心、戒律和智慧的人，通过物质的供养进入他人家中，而不是通过佛法的供养，并且谈论世俗的事情。那些没有守护三门的人，做了堕落的行为，仅仅认为忏悔就能清净，以后也不发誓守护。像这样，他们以物质为主，不以佛法为主，这是非常错误的。此外，在未来，一些不驯服的比丘尼会认为通过绘制如来的画像可以维持生计。她们会放弃修行者的工作，放弃诵经等活动，转而从事世俗的工作，如绘制佛像和努力进行供养，以此来维持生计。无论男女，如果有人用七宝制作了非常精美的如来佛像，并且精心打理，使其宽度达到须弥山的大小，那么，用这样的佛像所获得的功德，足以使佛土像恒河沙一样多，充满甘蔗林、芦苇丛或稻田和芝麻田。从那样的福德中，菩提
English
To reveal the faults of those who are respected and revered, to protect others from those faults, and to inspire them to think, 'I have been known by the Tathagata,' the following was declared: In the final five hundred years of the degenerate age, those who claim to be Bodhisattvas and desire evil will, due to the four causes of seeking gain, respect, deception, and a detestable way of life, many will appear who claim to be Bodhisattvas but behave like dogs. Like dogs, they will regard others' homes as their own, becoming angry, fighting, arguing, quarreling, and speaking harshly and unpleasantly. They will obtain food and clothing by merely praising the Buddha, Bodhisattvas, Paramitas, generosity, etc., but they will not abide by these themselves. They do this not for the benefit of the faithful householders, but to enter homes for their own gain, being unhappy with others' gains and content with not gaining themselves. Like this, they are inconsistent with the conduct of Bodhisattvas who are compassionate and bring happiness to others. Those who have not cultivated body, mind, discipline, and wisdom enter homes with material gifts, not with Dharma gifts, and speak of worldly matters. Those who have not guarded the three doors, having committed acts of transgression, think that they are purified by mere confession and do not vow to restrain themselves in the future. Like this, they prioritize material things over Dharma, which is very wrong. Furthermore, in the future, some untamed nuns will think that they can sustain themselves by painting images of the Tathagata. They will abandon the work of practitioners, abandoning activities such as recitation, and instead engage in worldly work, such as drawing Buddha images and diligently making offerings, thinking that they can sustain themselves in this way. Whichever son or daughter of good family makes a very exquisite image of the Tathagata from the seven precious materials, and maintains it well, making it as wide as Mount Meru, the merit from such an image would be enough to fill Buddha-fields as numerous as the sands of the Ganges River with sugarcane groves, reed thickets, or fields of rice and sesame. From that merit, Bodhi
Chinese
如果菩萨以通达的方式，认识到如来之身是自性空性的体性，乃至仅仅一须臾也能安忍对甚深之义的证悟，那么他就能积累极大的福德。不仅如此，如果安住于戒律之蕴，受持四句偈中的一句，并且理解它的含义，甚至为仅仅一个众生宣说，那么他就能积累极大的福德。如经中所说： “如果有人用恒河沙数 世界的上妙珍宝充满， 以极喜之心供养于佛； 以及有人为一众生布施一句偈。 珍宝布施虽然极其广大， 偈句布施以慈悲所成， 雨亦难及，非数量可计， 何况是二或三，如何能思量？” 等等，广为宣说。而且，慈氏如来右手的掌心中，有称为“圆满显现一切福德之因”的光芒显现存在。如果如来愿意，这光芒能够照亮整个三千大千世界，为一切众生圆满成就一切安乐之具，施予食物、衣服、珍宝等一切所欲之物。然而，仅仅如此，众生仍然无法从无始无终的轮回大海、痛苦的鳄鱼巢穴中解脱出来。因此，我舍弃了世间的安乐之具，为了超越世间的安乐，而如实地宣说珍贵的佛法，听闻此法，众生的痛苦才能彻底止息。 慈氏，因此，你也应当效仿我，应当致力于佛法，而不是世俗的享乐。慈氏，菩萨们应当这样度越自己而度脱他人，同样地，也应当令他人解脱、喘息、远离忧伤。为了利益一切众生，在包括天人在内的世间大地上，菩萨的事业、重担和需要有多少，在其他众生那里就看不到那么多。例如，三千大千世界的山和海……
English
If a Bodhisattva understands the nature of the Tathagata's body as being empty of inherent existence, even enduring the realization of the profound meaning for just a moment, then he accumulates immense merit. Moreover, if one abides in the aggregate of moral discipline, upholds one four-line verse, understands its meaning, and teaches it to even just one sentient being, then he accumulates immense merit. As it is said in the scriptures: "If someone were to fill Worlds as numerous as the sands of the Ganges With supreme jewels and offer them To the Victor with a supremely joyful mind; And someone else gives a single verse to one sentient being. That gift of jewels, though extremely vast, The gift of a verse, accomplished with compassion, Even rain cannot reach, nor is it countable, How much less two or three, how could it be conceived?" And so forth, it is widely proclaimed. Furthermore, in the middle of the right hand of Maitreya Tathagata, there exists a manifest radiance called "Adorned with the Conducive Cause for the Perfect Accomplishment of All Merit." If the Tathagata wishes, this radiance can illuminate the entirety of this three-thousand-great-thousand world system, perfectly accomplishing all the implements of happiness for all sentient beings, bestowing food, clothing, jewels, and everything else desired. However, merely by that, sentient beings still cannot be liberated from the beginningless and endless ocean of samsara, the abode of suffering crocodiles. Therefore, I have abandoned such worldly implements of happiness and, for the sake of happiness that transcends the world, I truly teach the precious Dharma, and upon hearing this Dharma, the suffering of sentient beings will be completely pacified. Maitreya, therefore, you too should emulate me, and you should strive for the Dharma, not for worldly pleasures. Maitreya, Bodhisattvas should thus transcend themselves and liberate others, and likewise, they should liberate others, give them respite, and turn them away from sorrow. For the sake of benefiting all sentient beings, on the earth of the world, including the gods, the work, burden, and needs of a Bodhisattva are so many that they are not seen in any other sentient being. For example, the mountains and oceans of the three-thousand-great-thousand world system...
Chinese
将包括森林在内的一切放在头顶或肩膀上，在数百万劫的时间里不休息地举着，这是很重的负担，那个人也很有力量和兴致。然而，致力于将众生安置于超越悲伤的幸福之中的人，其负担更重，兴致和力量也更大。对于那些拥有伟大力量的人来说，仅仅通过说出“愿我能将所有存在于广大虚空界的众生的所有业力，都转化为仅仅属于‘色果’的力量，从而将众生从轮回的痛苦中解脱出来”这样的话语，并付诸行动，这才是真正具有力量的。例如，一个富人家只有一个心爱的儿子。国王说：‘富人，你从这里出发，用七天时间去到十万由旬之外的某个城市，为了这件事，然后回到我这里。那样的话，你的儿子、妻子、眷属和所有财产都将归你，此外，我还将赐予你一半的王位。’如果从那个城市出发，七天七夜你没有回来，我不仅不会给你任何东西，还会将你和你的儿子、妻子以及所有眷属处以死刑。’如果这样命令，那个富人会以强大的力量和迅速的速度前往，在事情没有完成之前，不会产生懈怠、饮食、昏沉和睡眠的念头。即使他拥有如此巨大的精进力，也无法与菩萨的伟大精进力的百分之一千相提并论，无论是比喻还是原因。为什么呢？因为菩萨会将所有被驱赶到轮回方向的众生，从轮回中扭转过来，安置于不动摇的涅槃境界之中。例如，一个力大无穷的人，能够将四大海的所有水，从流入大海的趋势中扭转过来，倒入未加热的海水中，这已经是非常困难和不可思议的事情了。然而，菩萨以大悲心发起圆满菩提心，并努力修行，这是更加困难和不可思议的。更重要的是，能够确信三宝和业果的存在，这是极其困难和不可思议的。就这样结合起来。
English
To place everything, including the forests, on one's head or shoulders and carry it without rest for millions of kalpas is a heavy burden, and that person has great power and enthusiasm. However, one who engages in placing sentient beings in the bliss of transcendence of sorrow has a heavier burden and greater enthusiasm and power. For one who has great power, merely by uttering the words, 'May I liberate all sentient beings from the suffering of samsara by transforming all the karma of all sentient beings in the vast realm of space into the power that is solely attributed to 'Se Go,' and acting accordingly, that is truly powerful. For example, a wealthy man has only one beloved son. The king says, 'Wealthy man, you must go from here to a certain city a hundred thousand yojanas away in seven days for this matter, and then return to me. If you do so, your son, wife, retinue, and all your wealth will be given to you, and I will also grant you half of the kingdom.' If you depart from that city and do not return in seven days and nights, not only will I not give you anything, but I will also sentence you, your son, wife, and all your retinue to death.' If such an order is given, that wealthy man will go with great strength and speed, and until the matter is accomplished, he will not generate thoughts of laziness, food, drowsiness, or sleep. Even if he possesses such great diligence, it cannot be compared to even one hundred-thousandth part of the great diligence of a Bodhisattva, whether by analogy or cause. Why is that? Because the Bodhisattva reverses all sentient beings who are driven in the direction of samsara and places them in the unwavering realm of Nirvana. For example, it is difficult and wonderful for a person of great strength to reverse the flow of all the water of the four great oceans from flowing into the ocean and pour it into an unheated sea. However, it is even more difficult and wonderful for a Bodhisattva to generate the mind of perfect enlightenment with great compassion and to strive diligently. Even more so, to be certain of the existence of the Three Jewels and the ripening of karma is extremely difficult and wonderful. Combine it in this way.