Chinese
，有佛名鸡罗婆，出兴于世，广说法教。尔时城中有离车童子，名一切世间乐见，作转轮圣王，正法治化。王与百千大眷属俱往诣佛所，顶礼佛足，右绕三匝，供养毕已，而白佛言：‘我当久如得菩萨道？’佛告大王：‘转轮圣王即是菩萨，更无有异。所以者何？无有余人作帝释梵王及转轮圣王。若菩萨者，即是释梵转轮圣王，先作众多帝释梵王，然后乃作转轮圣王正法治化。汝已曾作恒沙阿僧祇帝释梵王，今作转轮圣王。’时王白言：‘帝释梵王何所像类？’佛告大王：‘释梵天王亦如汝今首着天冠，而彼端严则不及汝；如佛色像端严殊特，非声闻缘觉菩萨所及。如佛端严，汝亦如是。’ “迦叶！尔时圣王复问佛言：‘我于久如当得成佛？’佛言：‘大王！凡得佛者，时大久远。所以者何？假令大王舍其福德，还为凡人。而以一毛渧大海水，乃至将竭，余如牛迹，当有如来出兴于世，名曰灯光如来、应供、等正觉。时有国王名地自在，灯光如来为王授记当得作佛。汝于尔时当为彼王第一长子，亦俱授记。时彼如来当如是说：“大王！汝此长子从昔暨今，大海将尽，生为汝子。于其中间，不为小王，或为释梵转轮圣王正法治化。汝此长子勇猛精进如是。”地自在！菩提难得，以是因缘故说此譬。地自在！汝此 现代汉语译本： 那时，有一尊佛名为鸡罗婆（Kukkuta，意为鸡），出现于世，广泛宣讲佛法教义。当时城中有一位离车族的童子，名叫一切世间乐见（Sarvalokapriyadarsana），他成为转轮圣王，以正法治理天下。国王与成百上千的眷属一同前往佛陀所在之处，顶礼佛足，右绕佛三圈，供养完毕后，向佛陀说道：‘我需要多久才能证得菩萨道？’佛陀告诉国王：‘转轮圣王就是菩萨，没有其他区别。为什么呢？因为没有其他人能成为帝释（Indra，天神之王）、梵天（Brahma，创造之神）和转轮圣王。如果有人是菩萨，他就是帝释、梵天和转轮圣王，他先做过许多帝释和梵天，然后才成为转轮圣王，以正法治理天下。你已经做过像恒河沙数一样多的帝释和梵天，现在才成为转轮圣王。’当时国王问道：‘帝释和梵天是什么样的形象呢？’佛陀告诉国王：‘帝释和梵天也像你现在一样头戴天冠，但他们的端庄威严不如你；就像佛陀的色身端庄殊胜，不是声闻、缘觉、菩萨所能比拟的。就像佛陀的端庄，你也像这样。’ 迦叶（Kasyapa，佛陀的弟子）！当时圣王又问佛陀：‘我需要多久才能成佛？’佛陀说：‘大王！要成佛，时间非常久远。为什么呢？假设大王舍弃自己的福德，重新成为凡人。用一根毛发沾取大海的水，直到海水将要枯竭，剩余的水像牛蹄印一样大小时，那时才会有如来出现于世，名为灯光如来（Dipankara，燃灯佛）、应供、等正觉。当时有一位国王名为地自在（Prithivipati），灯光如来为这位国王授记，他将来会成佛。你那时会是这位国王的第一长子，也会一同被授记。那时如来会这样说：“大王！你的这个长子从过去到现在，大海将要枯竭，才成为你的儿子。在这期间，他不是做小国王，就是做帝释、梵天、转轮圣王，以正法治理天下。你的这个长子勇猛精进就是这样。”地自在！菩提难以获得，因此才说这个譬喻。地自在！你的这个
English
English version: At that time, there was a Buddha named Kukkuta (meaning 'chicken'), who appeared in the world and widely preached the Dharma. At that time, in a certain city, there was a Licchavi prince named Sarvalokapriyadarsana (meaning 'beloved by all the world'), who became a Chakravartin king, ruling the world with righteousness. The king, along with hundreds and thousands of his retinue, went to where the Buddha was, bowed at the Buddha's feet, circumambulated him three times to the right, and after making offerings, said to the Buddha: 'How long will it take for me to attain the Bodhisattva path?' The Buddha told the king: 'A Chakravartin king is a Bodhisattva, there is no difference. Why? Because no one else can become Indra (king of the gods), Brahma (the creator god), or a Chakravartin king. If someone is a Bodhisattva, he is Indra, Brahma, and a Chakravartin king. He has been many Indras and Brahmas before becoming a Chakravartin king, ruling with righteousness. You have already been as many Indras and Brahmas as there are sands in the Ganges, and now you are a Chakravartin king.' Then the king asked: 'What do Indra and Brahma look like?' The Buddha told the king: 'Indra and Brahma also wear heavenly crowns on their heads like you do now, but their dignity and majesty are not as great as yours; just as the Buddha's form is supremely dignified and special, beyond what Sravakas, Pratyekabuddhas, and Bodhisattvas can achieve. Just like the Buddha's dignity, so is yours.' Kasyapa (a disciple of the Buddha)! At that time, the holy king again asked the Buddha: 'How long will it take for me to become a Buddha?' The Buddha said: 'Great King! To become a Buddha, the time is extremely long. Why? Suppose the Great King were to give up his merits and become an ordinary person again. If one were to take a drop of water from the ocean with a single hair, and continue until the ocean is about to dry up, with the remaining water being as small as a cow's hoofprint, then a Tathagata would appear in the world, named Dipankara (the 'Lamp Light' Buddha) Tathagata, Arhat, Samyaksambuddha. At that time, there would be a king named Prithivipati (meaning 'Lord of the Earth'), and Dipankara Tathagata would give this king a prophecy that he would become a Buddha in the future. At that time, you would be this king's firstborn son, and you would also receive a prophecy. At that time, the Tathagata would say: “Great King! Your firstborn son, from the past until now, when the ocean is about to dry up, has become your son. In the meantime, he has been either a minor king, or Indra, Brahma, or a Chakravartin king, ruling with righteousness. Your firstborn son is so courageous and diligent.” Prithivipati! Bodhi is difficult to attain, therefore this parable is spoken. Prithivipati! Your this --------------------------------------------------------------------------------
Chinese
长子有六万婇女——端正姝好，璎珞庄严，状如天女——弃之如唾。知欲无常，危脆不坚。“我当出家。”作是语已，信家非家，舍家学道。是故，彼佛记此童子：“当来有佛，名释迦牟尼，世界名忍。汝童子名一切世间乐见离车童子，佛涅槃后，正法欲灭余八十年作比丘，持佛名宣扬此经，不顾身命。百年寿终，生安乐国，得大神力，住第八地，一身住兜率天，一身住安乐国，复化一身问阿逸多佛此修多罗。”’时地自在王闻子授记，欢喜踊跃：‘今日如来记说我子，得八住地。’时彼童子闻授记声，勤加精进。” 迦叶白佛言：“是故，世尊！毛渧大海犹尚可尽。” 佛告迦叶：“此义云何？” 迦叶白佛言：“世尊！譬如商人计数金钱置一器中，其子啼时授与一钱，彼器中钱日日损减。如是，菩萨摩诃萨于大海水渧渧损减悉能知之，亦知余在，况复世尊于众生大聚尽而不知？但诸众生无有减尽，一切声闻缘觉所不能知，唯佛世尊乃能知耳。” 佛告迦叶：“善哉，善哉！如汝所说，众生大聚无有尽时。” 迦叶白佛言：“众生般涅槃者，为有尽耶？为无尽耶？” 佛告迦叶：“众生无有尽也。” 迦叶白佛言：“云何众生不尽？” 佛告迦叶：“若众生尽者 现代汉语译本：长子拥有六万名婇女（宫女），个个端庄美丽，佩戴着华丽的璎珞，如同天女一般，但他却把她们看作唾弃之物。他明白欲望是无常的，脆弱而不坚固。“我应当出家。”他这样说完，就认为家不是真正的家，舍弃家庭去修行。因此，那尊佛为这个童子授记说：‘未来将有一尊佛，名为释迦牟尼（Sakyamuni），他所教化的世界名为忍（Saha）。你的童子之名是一切世间乐见离车童子（Sarvasattvapriyadarsana Licchavikumara），佛陀涅槃后，正法即将衰灭的最后八十年，你将作为比丘，持诵佛的名号，宣扬这部经典，不顾惜自己的生命。百年之后寿终，往生安乐国（Sukhavati），获得大神力，安住于第八地（the eighth bhumi），一身住在兜率天（Tusita Heaven），一身住在安乐国，又化现一身去问阿逸多佛（Ajita Buddha）这部修多罗（sutra）。’当时，地自在王（Prithivishvara Raja）听到儿子被授记，欢喜雀跃：‘今天如来为我的儿子授记，他将证得第八住地。’那时，那个童子听到授记的声音，更加勤奋精进。 迦叶（Kasyapa）对佛说：‘因此，世尊！即使是毛尖上的水滴，大海也终究可以被耗尽。’ 佛告诉迦叶：‘这是什么意思呢？’ 迦叶对佛说：‘世尊！譬如商人计算金钱，把它们放在一个容器中，当他的孩子哭闹时，就给孩子一枚钱，这样容器中的钱就会日渐减少。同样，菩萨摩诃萨（Bodhisattva-Mahasattva）能够知道大海中的水滴是如何一滴滴减少的，也知道还剩下多少，更何况世尊您对于众生的大聚，难道会不知道他们是否减少吗？只是众生没有减少穷尽的时候，这是所有声闻（Sravaka）和缘觉（Pratyekabuddha）都无法知道的，只有佛世尊才能知道。’ 佛告诉迦叶：‘说得好，说得好！正如你所说，众生的大聚没有穷尽的时候。’ 迦叶对佛说：‘众生入般涅槃（Parinirvana）的，是有穷尽的时候呢？还是没有穷尽的时候呢？’ 佛告诉迦叶：‘众生没有穷尽的时候。’ 迦叶对佛说：‘为什么说众生没有穷尽的时候呢？’ 佛告诉迦叶：‘如果众生有穷尽的时候，’
English
English version: The eldest son had sixty thousand concubines—all beautiful and adorned with jewels, resembling celestial maidens—yet he discarded them as if they were spittle. He understood that desires are impermanent, fragile, and unreliable. 'I should leave home,' he said. Having spoken thus, he regarded home as not a true home and left to pursue the path. Therefore, that Buddha prophesied for this boy: 'In the future, there will be a Buddha named Sakyamuni, and the world he teaches will be called Saha. Your name as a boy is Sarvasattvapriyadarsana Licchavikumara. After the Buddha's Nirvana, in the last eighty years when the Dharma is about to decline, you will become a Bhikkhu, uphold the Buddha's name, propagate this sutra, and not care for your own life. After a hundred years, you will pass away and be reborn in Sukhavati, gaining great divine power, residing in the eighth bhumi. One body will reside in Tusita Heaven, one in Sukhavati, and yet another body will ask Ajita Buddha about this sutra.' At that time, Prithivishvara Raja, upon hearing his son's prophecy, rejoiced greatly: 'Today, the Tathagata has prophesied for my son that he will attain the eighth bhumi.' Upon hearing the prophecy, the boy became even more diligent in his practice. Kasyapa said to the Buddha, 'Therefore, World Honored One, even the ocean can be emptied drop by drop from the tip of a hair.' The Buddha asked Kasyapa, 'What does this mean?' Kasyapa replied to the Buddha, 'World Honored One, it is like a merchant counting coins, placing them in a container. When his child cries, he gives the child a coin, and the coins in the container gradually decrease. Similarly, a Bodhisattva-Mahasattva can know how the drops of water in the ocean decrease one by one, and also know how much remains. How much more so, World Honored One, would you not know if the great multitude of beings decreases? But beings do not have an end, which is something that all Sravakas and Pratyekabuddhas cannot know, only the World Honored Buddha can know.' The Buddha said to Kasyapa, 'Excellent, excellent! As you have said, the great multitude of beings has no end.' Kasyapa asked the Buddha, 'Do beings who enter Parinirvana have an end, or do they not have an end?' The Buddha said to Kasyapa, 'Beings do not have an end.' Kasyapa asked the Buddha, 'Why do you say that beings do not have an end?' The Buddha said to Kasyapa, 'If beings had an end,' --------------------------------------------------------------------------------
Chinese
，应有损减，此修多罗则为无义。是故，迦叶！诸佛世尊般涅槃者，悉皆常住。以是义故，诸佛世尊般涅槃者，然不磨灭。” 迦叶白佛言：“云何诸佛般涅槃不毕竟灭？” 佛告迦叶：“如是，如是！舍坏则为虚空；如是，如是！诸佛涅槃即是解脱。” 大法鼓经卷上 大正藏第 09 册 No. 0270 大法鼓经 大法鼓经卷下 宋天竺三藏求那跋陀罗译 尔时世尊告大迦叶：“譬如有王能行布施，彼王国中多出伏藏。所以者何？以彼国王种种周给贫苦众生，是故伏藏自然发出。如是，迦叶！大方便菩萨广为众生说甚深法宝故，得此甚深离非法经——谓空无相无作相应经——复得如是如来常住及有如来藏经。 “迦叶！如郁单越，自然之食，众共取之，无有损减。所以者何？以彼尽寿，无我所想及悭贪想。如是，迦叶！此阎浮提比丘、比丘尼、优婆塞、优婆夷得此深经，书持读诵，究竟通利，广为人说，终不疲厌、不疑、不谤，以佛神力，常得自然如意供养，乃至菩提无乏无尽，除定报业。 “如持戒比丘不缓持戒，终身天神随侍供养。若彼能于如是深经乃至不起一念谤想，当得如来藏如来常住，常见诸佛亲近供养。如转轮圣王，凡所游行七宝常随。 现代汉语译本：如果这样，就会有损减，那么这部修多罗（sutra，佛经）就没有意义了。因此，迦叶（Kasyapa，佛陀的弟子）！诸佛世尊的般涅槃（parinirvana，佛陀的最终涅槃）实际上是常住的。因为这个道理，诸佛世尊的般涅槃，实际上是不会磨灭的。 迦叶问佛说：‘为什么诸佛的般涅槃不是彻底的灭亡呢？’ 佛告诉迦叶说：‘是这样的，是这样的！舍弃了坏灭就成为了虚空；是这样的，是这样的！诸佛的涅槃就是解脱。’ 大法鼓经卷下 宋天竺三藏求那跋陀罗译 那时，世尊告诉大迦叶说：‘譬如有一位国王能够施行布施，他的王国中就会出现许多伏藏（hidden treasures）。为什么呢？因为这位国王以各种方式周济贫苦的众生，所以伏藏自然就会出现。同样，迦叶！大方便菩萨为了众生广说甚深法宝，所以能够得到这部甚深离非法经——也就是空、无相、无作相应的经典——并且还能得到如来常住和如来藏的经典。 ‘迦叶！就像郁单越（Uttarakuru，四大洲之一）那样，自然产生的食物，大家共同取用，不会有损减。为什么呢？因为那里的人们终其一生，都没有我所想和悭贪的想法。同样，迦叶！这阎浮提（Jambudvipa，我们所居住的洲）的比丘（bhiksu，出家男众）、比丘尼（bhiksuni，出家女众）、优婆塞（upasaka，在家男众）、优婆夷（upasika，在家女众）如果得到这部甚深经典，书写、受持、读诵，彻底通达理解，并且广为他人宣说，最终不会感到疲倦、不会疑惑、不会诽谤，凭借佛的神力，常常能够得到自然如意的供养，乃至菩提（bodhi，觉悟）都不会缺乏和穷尽，除了定业的果报。 ‘就像持戒的比丘不懈怠地持戒，终身都会有天神随侍供养。如果他们能够对于这部甚深经典，甚至不起一念诽谤的想法，就能够得到如来藏（Tathagatagarbha，如来的胎藏）和如来常住，常常能够见到诸佛，亲近供养。就像转轮圣王（chakravartin，统治世界的理想君主）一样，凡是他所到之处，七宝（seven treasures）都会常随。’