Chinese
大正藏第 14 册 No. 0453 佛说弥勒下生经 No. 453 [Nos. 454, 455] 佛说弥勒下生经 西晋月氏三藏竺法护译 闻如是： 一时佛在舍卫国祇树给孤独园，与大比丘众五百人俱。 尔时，阿难偏露右肩，右膝着地，白佛言：“如来玄鉴，无事不察，当来、过去、现在三世，皆悉明了；过去诸佛姓字、名号，弟子、菩萨、翼从多少，皆悉知之；一劫、百劫、若无数劫，皆悉观察，亦复如是；国王、大臣、人民姓字则能分别；如今现在国界若干亦复明了。将来久远弥勒出现，至真、等正觉，欲闻其变，弟子、翼从，佛境丰乐，为经几时？” 佛告阿难：“汝还就坐，听我所说弥勒出现国土丰乐、弟子多少。善思念之，执在心怀。” 是时，阿难从佛受教，即还就坐。 尔时，世尊告阿难曰：“将来久远于此国界当有城郭名曰翅头，东西十二由旬，南北七由旬，土地丰熟，人民炽盛，街巷成行。尔时，城中有龙王名曰水光，夜雨香泽，昼则清和。是时，翅头城中有罗刹鬼名曰叶华，所行顺法不违正教，每向人民寝寐之后，除去秽恶诸不净者；常以香汁而洒其地，极为香净。 “阿难当知，尔时阎浮地东西南 现代汉语译本 大正藏第 14 册 No. 0453 佛说弥勒下生经 No. 453 [Nos. 454, 455] 佛说弥勒下生经 西晋月氏三藏竺法护译 闻如是： 一时佛在舍卫国祇树给孤独园，与大比丘众五百人俱。 尔时，阿难（Ananda，佛陀的十大弟子之一）偏袒右肩，右膝着地，对佛说：‘如来（Tathagata，佛陀的称号之一）的玄妙智慧，没有什么是不能洞察的，对过去、现在、未来三世，都完全明了；过去诸佛的姓氏、名字、称号，弟子、菩萨、随从有多少，都知道；一劫、百劫、乃至无数劫，都能观察到，也是如此；国王、大臣、人民的姓氏都能分辨；如今现在的国界有多少也完全明了。将来久远弥勒（Maitreya，未来佛）出现，成为至真、等正觉（Sammasambuddha，正等觉悟者），想听闻他出现时的变化，弟子、随从，佛国丰乐，会经过多久？’ 佛告诉阿难：‘你回到座位上，听我说弥勒出现时国土的丰乐、弟子有多少。好好思考，牢记在心。’ 这时，阿难从佛那里接受教诲，就回到座位上。 这时，世尊告诉阿难说：‘将来久远，在这个国界将有一座城郭，名叫翅头（Ketumati），东西十二由旬（Yojana，古印度长度单位），南北七由旬，土地肥沃，人民兴盛，街巷整齐。那时，城中有一位龙王（Nagaraja）名叫水光，夜晚降下香甜的雨水，白天则清爽平和。那时，翅头城中有一位罗刹鬼（Rakshasa）名叫叶华，所作所为顺应正法，不违背正教，每当人们入睡之后，就清除污秽不洁之物；常用香水洒地，使地面非常香洁。 ‘阿难，你要知道，那时阎浮提（Jambudvipa，我们所居住的这个世界）东西南北
English
English version T14 No. 0453 The Buddha Speaks of the Descent of Maitreya Sutra No. 453 [Nos. 454, 455] The Buddha Speaks of the Descent of Maitreya Sutra Translated by Dharmaraksa, a Tripitaka Master from Yuezhi during the Western Jin Dynasty Thus have I heard: At one time, the Buddha was in the Jeta Grove of Anathapindika's Park in Shravasti, together with five hundred great Bhikshus. At that time, Ananda (one of the ten principal disciples of the Buddha) bared his right shoulder, knelt on his right knee, and said to the Buddha: 'The Tathagata's (one of the titles of the Buddha) profound wisdom observes everything without fail. He is completely clear about the past, present, and future three periods of time. He knows the surnames, names, and titles of the Buddhas of the past, as well as the number of disciples, Bodhisattvas, and followers. He observes one kalpa, hundreds of kalpas, or countless kalpas in the same way. He can also distinguish the surnames of kings, ministers, and people. He is also completely clear about the current national boundaries. In the distant future, Maitreya (the future Buddha) will appear as the Perfectly Enlightened One (Sammasambuddha). I wish to hear about the changes at his appearance, his disciples, his followers, and the happiness and prosperity of his Buddha-land, and how long it will last.' The Buddha told Ananda: 'Return to your seat and listen to what I say about the prosperity of Maitreya's land, and the number of his disciples. Think carefully and keep it in your heart.' At this time, Ananda received the Buddha's teaching and returned to his seat. Then, the World Honored One told Ananda: 'In the distant future, in this country, there will be a city named Ketumati, twelve yojanas (an ancient Indian unit of distance) in length from east to west, and seven yojanas in width from north to south. The land will be fertile, the people will be prosperous, and the streets and lanes will be well-arranged. At that time, there will be a Dragon King (Nagaraja) in the city named Water Light, who will rain fragrant dew at night and bring clear harmony during the day. At that time, there will be a Rakshasa (a type of demon) in Ketumati named Leaf Flower, whose actions will be in accordance with the Dharma and will not violate the correct teachings. After the people have fallen asleep, he will remove all filth and impurities. He will often sprinkle the ground with fragrant water, making it extremely fragrant and clean. 'Ananda, you should know that at that time, Jambudvipa (the world we live in) in the east, west, south, --------------------------------------------------------------------------------
Chinese
北千万由旬，诸山河石壁皆自消灭，四大海水各减一万。时阎浮地极为平整，如镜清明。举阎浮地内谷食丰贱，人民炽盛，多诸珍宝。诸村落相近，鸡鸣相接。是时，弊华果树枯竭，秽恶亦自消灭；其余甘美果树、香气殊好者皆生于地。 “尔时，时气和适四时顺节，人身之中无有百八之患：贪欲、瞋恚、愚痴、不大殷勤。人心均平，皆同一意，相见欢悦，善言相向。言辞一类无有差别，如彼优单越人而无有异。是时，阎浮地内人民大小皆同一向，无若干之差别也。彼时，男女之类意欲大小便时地自然开，事讫之后地便还合。 “尔时，阎浮地内自然生粳米，亦无皮裹，极为香美，食无患苦。所谓金、银、珍宝、车𤦲、马瑙、真珠、虎珀，各散在地，无人省录。是时，人民手执此宝，自相谓言：‘昔者之人由此宝故更相伤害，系闭在狱受无数苦恼；如今此宝与瓦石同流，无人守护。’ “尔时，法王出现，名曰蠰佉。正法治化，七宝成就。所谓七宝者，轮宝、象宝、马宝、珠宝、玉女宝、典兵宝、守藏之宝，是谓七宝。镇此阎浮地内，不以刀杖自然靡伏。如今，阿难！四珍之藏：乾陀越国伊罗钵宝藏，多诸珍琦异物不可称计；第二弥梯罗国绸罗大藏，亦多珍宝；第三须赖吒大国有大宝藏，亦多珍宝 现代汉语译本：北方千万由旬的地方，所有的山脉、河流和石壁都会自行消灭，四大海水各自减少一万。那时，阎浮提（Jambudvipa，人所居住的世界）的地面极其平整，像镜子一样清澈明亮。整个阎浮提内谷物丰收，人民兴旺，拥有许多珍宝。各个村落彼此相邻，鸡鸣声此起彼伏。那时，那些有弊端的华丽果树会枯竭，污秽之物也会自行消灭；其余甘美可口、香气特别美好的果树都会生长在地上。 那时，气候适宜，四季顺畅，人们身上没有一百零八种疾病的困扰：贪欲、嗔恚、愚痴都不太强烈。人们的心地平和，都怀着同样的想法，相见时欢喜愉悦，用善言互相问候。言辞一致，没有差别，就像优单越（Uttarakuru，传说中的北方胜地）的人一样没有不同。那时，阎浮提内的人们，无论老少，都心意一致，没有丝毫差别。那时，男女在想要大小便时，地面会自然打开，事毕之后地面又会合拢。 那时，阎浮提内会自然生长出粳米，没有外壳包裹，非常香甜美味，食用后没有痛苦。所谓金、银、珍宝、车渠（一种贝壳）、玛瑙、珍珠、琥珀，都散落在地上，没有人去捡拾。那时，人们拿着这些宝物，互相说道：‘以前的人因为这些宝物而互相伤害，被关在监狱里遭受无数的痛苦；现在这些宝物和瓦砾一样，没有人看管。’ 那时，一位名叫蠰佉（Sankha，意为螺）的法王会出现。他以正法治理天下，成就七宝。所谓的七宝是：轮宝、象宝、马宝、珠宝、玉女宝、典兵宝、守藏之宝，这就是七宝。他镇守阎浮提，不用刀剑就能使一切自然臣服。现在，阿难！有四处珍宝的宝藏：乾陀越国（Gandhara，古印度地名）的伊罗钵（Elapatra，龙王名）宝藏，其中有数不清的珍奇异物；第二处是弥梯罗国（Mithila，古印度地名）的绸罗大藏，也有许多珍宝；第三处是须赖吒大国（Surashtra，古印度地名）的大宝藏，也有许多珍宝。
English
English version: To the north, for ten million yojanas, all mountains, rivers, and stone walls will vanish by themselves, and the four great seas will each decrease by ten thousand. At that time, the ground of Jambudvipa (the world inhabited by humans) will be extremely flat, as clear and bright as a mirror. Within Jambudvipa, grains will be abundant, the people will flourish, and there will be many treasures. Villages will be close to each other, with the sound of roosters crowing connecting them. At that time, the flawed and ornate fruit trees will wither, and filth will also disappear by itself; the remaining sweet and delicious fruit trees with particularly pleasant fragrances will all grow on the ground. At that time, the climate will be harmonious, the four seasons will be in order, and people will not suffer from the one hundred and eight afflictions: greed, anger, and ignorance will not be intense. People's hearts will be peaceful, they will all have the same thoughts, they will be happy to see each other, and they will greet each other with kind words. Their speech will be uniform, without any differences, just like the people of Uttarakuru (a legendary northern paradise). At that time, the people of Jambudvipa, young and old, will all be of one mind, without any differences. At that time, when men and women wish to urinate or defecate, the ground will naturally open, and after they are finished, the ground will close again. At that time, natural japonica rice will grow in Jambudvipa, without any husk, extremely fragrant and delicious, and eating it will cause no suffering. The so-called gold, silver, treasures, tridacna (a type of clam), agate, pearls, and amber will all be scattered on the ground, and no one will pick them up. At that time, people will hold these treasures in their hands and say to each other: 'In the past, people harmed each other because of these treasures, were imprisoned, and suffered countless pains; now these treasures are like tiles and stones, and no one guards them.' At that time, a Dharma King named Sankha (meaning conch) will appear. He will govern the world with the righteous Dharma and achieve the seven treasures. The so-called seven treasures are: the wheel treasure, the elephant treasure, the horse treasure, the jewel treasure, the jade maiden treasure, the military commander treasure, and the treasury guardian treasure. These are the seven treasures. He will rule Jambudvipa, and without swords or weapons, everything will naturally submit. Now, Ananda! There are four treasures: the Elapatra (a dragon king) treasure of Gandhara (an ancient Indian region), which contains countless rare and exotic objects; the second is the great treasure of Mithila (an ancient Indian region), which also contains many treasures; the third is the great treasure of Surashtra (an ancient Indian region), which also contains many treasures. --------------------------------------------------------------------------------
Chinese
；第四婆罗㮈蠰佉有大宝藏，多诸珍宝不可称计。此四大藏自然应现，诸守藏人各来白王：‘唯愿大王以此宝藏之物惠施贫穷。’尔时，蠰佉大王得此宝已，亦复不省录之，意无财宝之想。时阎浮地内，自然树上生衣，极细柔软，人取着之，如今优单越人自然树上生衣，而无有异。 “尔时，彼王有大臣名曰修梵摩，是王少小同好，王甚爱敬；又且颜貌端正，不长、不短，不肥、不瘦，不白、不黑，不老、不少。是时，修梵摩有妻名梵摩越，王女中最极为殊妙，如天帝妃——口作优钵莲华香，身作栴檀香；诸妇人八十四态永无复有，亦无疾病乱想之念。 “尔时，弥勒菩萨于兜率天，观察父母不老不少，便降神下应从右胁生，如我今日右胁生无异，弥勒菩萨亦复如是。兜率诸天各各唱令：‘弥勒菩萨已降神生。’ “是时，修梵摩即与子立字，名曰弥勒。弥勒菩萨有三十二相、八十种好庄严其身，身黄金色。尔时，人寿极长，无有诸患，皆寿八万四千岁。女人年五百岁然后出嫡。 “尔时，弥勒在家未经几时，便当出家学道。尔时，去翅头城不远有道树名曰龙花，高一由旬，广五百步。时弥勒菩萨坐彼树下成无上道果。 “当其夜半弥勒出家，即于其夜成无上道。时三千大千刹土六返 现代汉语译本：第四个婆罗㮈蠰佉（Brahmāṇa Saṃkha）拥有巨大的宝藏，其中有无数珍宝，无法计数。这四大宝藏自然显现，各地的守藏者都来禀告国王：‘恳请大王将这些宝藏中的物品施舍给贫穷的人。’那时，蠰佉大王得到这些宝藏后，也没有清点记录，心中没有对财宝的贪恋。当时，在阎浮提（Jambudvīpa）内，自然生长的树上长出衣服，极其细软，人们取来穿上，就像现在的优单越（Uttarakuru）人一样，自然树上生出衣服，没有任何差别。 那时，国王有一位大臣名叫修梵摩（Subrahma），是国王从小一起长大的好友，国王非常爱戴和尊敬他；而且他的容貌端正，不高不矮，不胖不瘦，不白不黑，不老不少。当时，修梵摩的妻子名叫梵摩越（Brahmavatī），是所有王女中最美丽出众的，如同天帝的妃子——口中散发着优钵莲花（utpala）的香气，身上散发着栴檀（candana）的香气；所有妇人的八十四种姿态她都没有，也没有疾病和杂乱的念头。 那时，弥勒菩萨（Maitreya Bodhisattva）在兜率天（Tuṣita）观察到父母不老不少，便降临人间，应从右胁出生，就像我今天从右胁出生一样，弥勒菩萨也是如此。兜率天的诸天都各自宣告：‘弥勒菩萨已经降临人间出生了。’ 那时，修梵摩就给儿子取名为弥勒。弥勒菩萨有三十二相、八十种好来庄严他的身体，身体呈现黄金色。那时，人们的寿命极长，没有各种疾病，都活到八万四千岁。女人要到五百岁才生育子女。 那时，弥勒在家没过多久，就应当出家学道。那时，离翅头城（Ketumatī）不远的地方有一棵道树，名叫龙华树（Nāga-puṣpa），高一由旬（yojana），宽五百步。那时，弥勒菩萨将坐在那棵树下成就无上道果。 当夜半时分，弥勒出家，就在当夜成就无上道。那时，三千大千世界（trisāhasra-mahāsāhasra-lokadhātu）发生六种震动。
English
English version: The fourth, Brahmāṇa Saṃkha, possessed a great treasure, with countless jewels beyond measure. These four great treasures appeared naturally, and the keepers of each came to report to the king: ‘We beseech Your Majesty to bestow these treasures upon the poor.’ At that time, King Saṃkha, having obtained these treasures, did not record or count them, and had no attachment to wealth. At that time, in Jambudvīpa, clothes grew naturally on trees, extremely fine and soft, which people took and wore, just like the people of Uttarakuru, where clothes grow naturally on trees, without any difference. At that time, the king had a minister named Subrahma, who was a close friend of the king from childhood, and the king greatly loved and respected him. Moreover, his appearance was dignified, neither tall nor short, neither fat nor thin, neither white nor black, neither old nor young. At that time, Subrahma had a wife named Brahmavatī, who was the most beautiful and outstanding among all the king's daughters, like the consort of the heavenly emperor—her mouth emitted the fragrance of utpala flowers, and her body emitted the fragrance of candana. She did not possess any of the eighty-four postures of women, nor did she have any illnesses or confused thoughts. At that time, Maitreya Bodhisattva, in the Tuṣita Heaven, observed that his parents were neither old nor young, and then descended to be born from the right side, just as I was born from the right side today, so too was Maitreya Bodhisattva. The devas of Tuṣita each proclaimed: ‘Maitreya Bodhisattva has descended and been born.’ At that time, Subrahma named his son Maitreya. Maitreya Bodhisattva had the thirty-two marks and eighty minor marks adorning his body, and his body was golden in color. At that time, people's lifespans were extremely long, without any illnesses, all living to eighty-four thousand years. Women would only bear children after five hundred years. At that time, Maitreya, after not being at home for long, should leave home to study the Way. At that time, not far from Ketumatī City, there was a Bodhi tree named Nāga-puṣpa, one yojana in height and five hundred steps in width. At that time, Maitreya Bodhisattva would sit under that tree and attain the supreme fruit of enlightenment. At midnight, Maitreya left home, and on that very night, he attained the supreme enlightenment. At that time, the trisāhasra-mahāsāhasra-lokadhātu shook in six ways. --------------------------------------------------------------------------------