Chinese
那些牧人被劝勉进入大乘，然后来到了这里。诺桑问道：圣者菩萨们的生命之根是什么？回答说：菩提心是菩萨的种姓所生之处，所以是菩萨们的生命之根。增上意乐是善知识的种姓所生之处，所以是菩萨的生命之根等等，有十种名目。此外，善巧方便是菩萨们的父亲。般若波罗蜜多是母亲。像这样，进入菩萨种姓的无瑕血统，远远超越了孩童的境地。以如幻的行境，显示了获得出生的自在等等，然后这样说：种姓之子，像这样，我以遍及一切有情生处之身，以及与一切有情相同的身体之颜色，以及不同的定义和名称，以及行为和出生等等的幻化，来盛大地充满法界。为了使先前共同行为的有情，那些失去菩提心者完全成熟。以及为了调伏南方血统的这个地方，名为“力量之城镇，具备房屋和住所的村庄”的婆罗门种姓所生之人，以及将要成为父母和亲友之人。以及为了使这些因种姓差别而变得傲慢的人们不再傲慢，并为了在如来种姓中培育他们，而示现在此赡部洲出生。像这样，我以这种种方法，在这个南方血统中调伏有情，并且住在这栋楼房里。从这里死后，也为了使兜率天的天子们，那些共同行为者成熟。以及为了与一生所系的菩萨们正确地同行。以及为了使释迦牟尼佛所派遣的调伏莲花开放等等，而完全示现在兜率天之处出生。当愿望完全圆满，时机成熟时，也将获得一切智智。即使我获得了菩提，种姓之子，包括你和文殊童子在内，将来也还会相见。这样说道。吉祥！
English
Those herders, having been urged into the Great Vehicle, then came here. Norzang asked: What is the life-ground of the noble Bodhisattvas? He said: The mind of enlightenment is the life-ground of the Bodhisattvas, because it is born into the lineage of Bodhisattvas. Higher aspiration is the life-ground of the Bodhisattvas, because it is born into the lineage of virtuous friends, and so on, there are ten categories. Furthermore, skillful means is the father of the Bodhisattvas. The Perfection of Wisdom is the mother. Like this, having entered the flawless lineage of the Bodhisattva family, one has far surpassed the stage of childhood. By the realm of activity that is like an illusion, he showed that he has obtained power over births and so on, and then said this: Son of good family, in this way, I, with a body that pervades all places of birth of beings, and with the color of a body that is equal to all beings, and with different definitions and names, and with manifestations of conduct and birth and so on, extensively fill the expanse of Dharma. In order to fully ripen those sentient beings who previously engaged in common actions and who have lost the mind of enlightenment, and in order to tame those born into the Brahmin lineage in this southern region, in the place called "the town of strength, endowed with houses and dwellings," and those who will become parents and relatives, and in order to make these who have become arrogant due to differences in lineage free from arrogance, and in order to cultivate them in the Tathagata lineage, I have shown birth in this Jambudvipa. In this way, I tame sentient beings in this southern region with such methods, and I dwell in this tiered house. Having passed away from here, also in order to ripen the sons of the gods of Tushita, those who engage in common actions, and in order to properly go with the Bodhisattvas who are bound by one lifetime, and in order to open the lotus of taming that was sent by Shakyamuni Buddha, and so on, I completely show birth in the place of Tushita. When the aspiration is completely fulfilled and the time has come, I will also attain omniscience. Even after I have attained enlightenment, son of good family, including you and Manjushri, who has become a youth, we will still see each other in the future. Thus he spoke. Auspicious!
Chinese
《莲花经》中说，如来释迦牟尼佛涅槃后，果、修行、教法、仅持名相之时，即五千年佛法隐没后，进入圣骨时期，仅将圣骨作为供养处。之后也隐没，人们的行为恶劣，不善业增多，寿命减至十岁。那时，饥荒、疾病和刀兵劫逐渐耗尽，剩余的人们心生厌离，逐渐行善，寿命逐渐增长，那时安乐如同不悦耳的声音一般。从那以后，寿命逐渐减少，降至八万岁时，大菩萨慈氏，于十六无数劫和超过十万俱胝劫中，圆满了布施波罗蜜多和三十波罗蜜多，为了度化一切众生，将剩余的身体也做了大布施，圆满了波罗蜜多，身坏命终后，在兜率天圆满了生处，之后在赡部洲名为顶严的国王宫殿中，转轮圣王名为海螺者的前导，名为梵净的婆罗门种姓为父，名为梵天女者为母的胎中入胎时，震动十千世界，十个月后，在仙人降落的鹿野苑诞生时，以自己福德的力量，从地里涌出四座七宝楼阁，其中与月面天女等如同天女般美丽的众多女子一同享受了一千年的天界安乐。在那一天，当他看到一位出家者时，便不喜欢那些珍宝楼阁，生起了想要出离的心。那时，在慈氏的楼阁周围，三千大千世界的诸神手持天花等聚集，海螺王等大士手持供品聚集，空中的诸神发出“善哉”的声音，直至色究竟天。
English
In the Lotus Sutra, it is said that after the Tathagata Shakyamuni Buddha passed into Nirvana, the time of merely holding the fruit, practice, teachings, and signs, that is, after five thousand years of the Dharma have disappeared, it enters the period of the holy relics, where the holy relics are only used as places of offering. After that, it also disappears, people's behavior becomes evil, unwholesome deeds increase, and the lifespan decreases to ten years. At that time, famine, disease, and the kalpa of weapons gradually exhaust, and the remaining people become disgusted and gradually engage in virtuous deeds, and the lifespan gradually increases. At that time, happiness is like an unpleasant sound. From then on, the lifespan gradually decreases, and when it drops to eighty thousand years, the great Bodhisattva Maitreya, in sixteen countless kalpas and more than one hundred thousand kotis of kalpas, perfected the Dana Paramita and the thirty Paramitas. In order to liberate all beings, he also made a great offering of the remaining body, perfected the Paramitas, and after the destruction of the body, he perfected the place of birth in Tushita Heaven. After that, in the Jambudvipa, in the royal palace named Topknot, the forerunner of the Wheel-Turning King named Conch, the Brahmin caste named Pure Brahma as the father, and the one named Brahma Woman as the mother, when entering the womb, it shook ten thousand worlds. After ten months, when he was born in the Deer Park where the sages descended, by the power of his own merit, four seven-jeweled pavilions emerged from the ground, in which he enjoyed a thousand years of heavenly bliss with many women as beautiful as goddesses, such as the Moon-faced Goddess. On that day, when he saw a renunciate, he disliked those precious pavilions and developed a mind of wanting to renounce. At that time, around Maitreya's pavilion, the gods of the three thousand great thousand worlds gathered holding celestial flowers, etc., great beings such as King Conch gathered holding offerings, and the gods in the sky uttered the sound of "Excellent!", up to Akanistha.
Chinese
声音通过传播而遍布。那时，那座好房子像陶匠的轮子一样在空中飞行，像被月亮和星星环绕一样，慈氏菩萨与众妃嫔一同在空中飞行。大梵天手持与十万由旬相等的白色伞盖，帝释天吹着海螺，被具有光辉和好运的众天女环绕，前往自己的菩提树——龙树的树下。那菩提树的尺寸是一百二十肘，树枝的高度与此相同。花朵具有极好的香味，花香飘散到十由旬。当他坐在堆积着掉落花朵的菩提树精华处时，那地方的一切都令人愉快，各种鸟类的美妙声音都在供养他。他在那里住了七天，然后出家。大梵天为了供养而取走那些物品。他的所有眷属也都出家。然后，月亮脸天女献上了非常甜美的牛奶粥，在享用它的傍晚时分，他在菩提树下结跏趺坐，面向东方，立即证得了无上智慧。他在那棵树下住了四十九天。然后，正如梵天所祈请的那样，为了转法轮，他前往鹿野苑。他的脚所踩过的所有地方都出现了三十肘的莲花瓣，小花瓣二十五肘，花蕊二十肘，花心十六肘。由于如来身的光芒压倒了其他光芒，所以无法区分白天和黑夜，但可以通过鸟的叫声以及莲花的开放和闭合来知道白天和黑夜。弥勒佛世尊的身高是八十八肘。像这样，从脚到膝盖，从膝盖到肚脐，从肚脐到锁骨，从锁骨到头顶，每一段都是二十二肘。两臂之间的距离是二十五肘。每块锁骨的长度是五肘。两耳尖之间的距离是七肘。
English
The sound pervades by spreading. At that time, that good house goes in the sky like a potter's wheel, and like being surrounded by the moon and stars, the Bodhisattva Maitreya, together with the assembly of consorts, travels in the sky. The Great Brahma holds a white umbrella equal to a hundred thousand yojanas, and Indra, the king of the gods, blows a conch shell, surrounded by a host of goddesses endowed with glory and good fortune, and goes to his Bodhi tree, the Naga tree. The size of that Bodhi tree is one hundred and twenty cubits, and the height of the branches is equal to that. The flowers have an excellent fragrance, and the fragrance of the flowers spreads to ten yojanas. When he sits at the essence of the Bodhi tree, which is piled with fallen flowers, all parts of that place are delightful, and the beautiful sounds of various birds are offering to him. He stays there for seven days and then renounces. The Great Brahma takes those objects for the sake of offering. All his retinue also renounce. Then, the goddess with a moon-like face offers very sweet milk porridge, and in the evening twilight when he enjoys it, he sits in the lotus position under the Bodhi tree, facing east, and immediately manifests the unsurpassed wisdom. He stays under that tree for forty-nine days. Then, as Brahma requested, in order to turn the wheel of Dharma, he goes to the place of the fallen deer. In all the places where his feet are placed, lotus petals of thirty cubits, small petals of twenty-five cubits, stamens of twenty cubits, and a center of sixteen cubits appear. Because the light of that Thus-gone-one's body overwhelms other lights, day and night cannot be distinguished, but day and night are known from the sounds of birds and the opening and closing of lotuses. The height of the body of the Buddha, the Bhagavan Maitreya, is eighty-eight cubits. Thus, from the feet to the knees, from the knees to the navel, from the navel to the collarbone, and from the collarbone to the crown of the head, each section is twenty-two cubits. The distance between the two arms is twenty-five cubits. The length of each collarbone is five cubits. The distance from the tip of one ear to the tip of the other is seven cubits.
Chinese
每个牙齿的长度是五肘，双眉之间的长度是五肘，双眉中心之间的距离是五肘，鼻子的长度是七肘，上下嘴唇的长度是十肘，舌头的周长是五肘，顶髻的长度是五肘，如同金镜一般的脸庞的周长是二十五肘，颈部的长度是五肘，双手的长度是四十四肘。以无与伦比的佛陀形象示现的如来，将会在十万个世界的所有环境中的天神以及随后的世人之中，转动法轮。因此，想要见到慈氏菩萨，现在就应当对三宝行事，并尽力行持波罗蜜多的善行。如此宣说。王位继承者弥勒菩萨的证悟故事，第四品完毕。 顶礼菩萨摩诃萨虚空藏！ 供养，皈依！ 《圣虚空藏》大乘经中记载，薄伽梵在力卡拉底卡处，与无数的声闻和菩萨眷属共处，刚刚圆满宣说了如来荣耀的誓言之后，从西方出现了一个由帝释天持有的，被成千上万的珍宝围绕的如意宝珠。那宝珠的光芒照亮了整个大千世界，除了如来之外，所有显现的众生身体和四大元素都无法看见，一切都变成了无限虚空的自性。无论在哪个方向观察，都只能清晰地看到如来的身躯。除了宝珠的光芒，自己和他人的身体、日月的光芒以及其他形色都无法看见。对于心和心所，也无法产生我执和六处之想。那时，除了安住于十地，获得勇猛行三摩地，以及一生补处和最后有者之外的菩萨，以及声闻和天人等所有聚会，都
English
Each tooth is five cubits long, the distance between the two eyebrows is five cubits, the distance between the center of the two eyebrows is five cubits, the length of the nose is seven cubits, the length of the upper and lower lips is ten cubits, the circumference of the tongue is five cubits, the length of the crown of the head is five cubits, the circumference of the face, which is like a golden mirror, is twenty-five cubits, the length of the neck is five cubits, and the length of both hands is forty-four cubits. The Tathagata, who manifests in the form of an unparalleled Buddha, will turn the wheel of Dharma among the gods in all the environments of ten thousand worlds and among the people who follow. Therefore, wanting to see Maitreya, one should now act towards the Three Jewels and strive to practice the virtues of the Paramitas. Thus it was said. The fourth chapter, the story of the realization of the Regent Maitreya, is completed. Homage to the Bodhisattva Mahasattva Akashagarbha! Offerings, I take refuge! In the Mahayana Sutra called "The Noble Akashagarbha," it is recorded that the Bhagavan was dwelling in Rikhalatika, together with countless assemblies of Shravakas and Bodhisattvas, and immediately after completing the prophecy of the Tathagata's glorious vows, from the west appeared a wish-fulfilling jewel held by Indra, surrounded by hundreds of thousands of precious jewels. The light of that jewel illuminated the entire great thousandfold world, and apart from the Tathagata alone, none of the bodies of sentient beings or the four elements that appeared as forms could be seen, and everything became the nature of infinite space. No matter in which direction one looked, only the body of the Tathagata was clearly visible. Apart from the light of the jewel, neither one's own nor others' bodies, nor the light of the sun and moon, nor any other forms could be seen, and for minds and mental events, there was no arising of self-grasping or the perception of the six sense bases. At that time, even Bodhisattvas abiding on the ten bhumis who had attained the Samadhi of Heroic Progress, except for those who were bound by one more birth and the last existence, and all the assemblies of other Bodhisattvas, Shravakas, and gods, etc., were