English
English version: In the land, there are seven-jeweled platforms, towering a thousand 'zhang' (a unit of length), with a thousand heads and a thousand wheels, and a width of sixty 'zhang'. There are also four great treasuries, each great treasury surrounded by four hundred million small treasuries: the Ille-bha (Ille-bha, a type of treasure) great treasury is in the Gandhara country, the Ban-zhou-jia (Ban-zhou-jia, a type of treasure) great treasury is in the Mithila country, the Bin-jia-luo (Bin-jia-luo, a type of treasure) great treasury is in the Surashtra country, and the Rang-qie (Rang-qie, a type of treasure) great treasury is in the Varanasi country; these four great treasuries, each extending a thousand 'yojana' (a unit of distance) in length and width, are filled with treasures, and each has four hundred million small treasuries attached to them; there are four great dragon kings, each guarding them. These four great treasuries and all the small treasuries emerge naturally, shaped like lotus flowers, and countless people go to see them. At that time, all the treasures are unguarded, and when people see them, their hearts are not greedy or attached, and they discard them on the ground, like tiles, stones, grass, wood, and clods of earth. The people of that time, seeing these, all develop a sense of disgust, and think: 'In the past, sentient beings, for the sake of these treasures, killed each other, stole from each other, deceived, and lied, causing the karmic causes of birth and death to grow and increase.' The city of Ketumati (Ketumati, the city where Maitreya Bodhisattva will teach in the future), has a net of various treasures covering it, adorned with jeweled bells, and when a gentle breeze blows, the sound is harmonious and elegant, like the striking of bells and chimes. In the city, there is a great Brahmin (Brahmin, an ancient Indian priestly class) leader named Myo-Brahma; a Brahmin woman named Brahma-vati; Maitreya (Maitreya, the future Buddha) is conceived, as their parents, his body is purple-gold in color, possessing the thirty-two auspicious marks, and when sentient beings see him, they are never tired of looking, his physical strength is immeasurable and inconceivable, his light shines without any obstruction, and the light of the sun, moon, and fire pearls no longer appears; his height is a thousand 'chi' (a unit of length), his chest is thirty 'zhang' wide, his face is twelve 'zhang' and four 'chi' long, his body is perfect and flawless, incomparably upright, having achieved auspicious marks, like a golden statue, his physical eyes are clear, able to see ten 'yojana', his body is always radiating light, his face can illuminate a hundred 'yojana', the light of the sun, moon, and fire pearls no longer appears, only the light of the Buddha, subtle and supreme. Maitreya Bodhisattva, observing the five desires of the world, which cause much suffering, and sentient beings are immersed in them, in the great cycle of birth and death, are very pitiful; because of his correct contemplation, he is not happy to live at home. At this time, King Sankha (Sankha, a personal name), and --------------------------------------------------------------------------------
Chinese
诸大臣，持此宝台，奉上弥勒；弥勒受已，施诸婆罗门；婆罗门受已，即便毁坏，各共分之。弥勒菩萨，见此妙台，须臾无常，知一切法，皆亦磨灭；修无常想，出家学道，坐于龙华菩提树下，树茎枝叶，高五十里，即以出家日，得阿耨多罗三藐三菩提。尔时，诸天龙神王，不现其身，而雨华香，供养于佛；三千大千世界，皆大震动，佛身出光，照无量国，应可度者，皆得见佛。 “尔时，人民各作是念：‘虽复千万亿岁，受五欲乐，不能得免，三恶道苦，妻子财产，所不能救，世间无常，命难久保；我等今者，宜于佛法，修行梵行。’作是念已，出家学道。时蠰佉王，亦共八万四千大臣，恭敬围绕，出家学道；复有八万四千诸婆罗门，聪明大智，于佛法中，亦共出家；复有长者，名须达那，今须达长者是，是人亦与八万四千人，俱共出家；复有梨师达多、富兰那兄弟，亦与八万四千人出家；复有二大臣，一名栴檀，二名须曼，王所爱重，亦与八万四千人俱，于佛法中出家；蠰佉王宝女，名舍弥婆帝，今之毗舍佉是也，亦与八万四千婇女，俱共出家；蠰佉王太子，名曰天色，今提婆娑那是，亦与八万四千人，俱共出家；弥勒佛亲族，婆罗门子，名须摩提，利根智慧，今郁多罗是，亦与八万四千人俱，于佛法中出 现代汉语译本 诸位大臣，拿着这个宝台，献给弥勒（Maitreya，未来佛）；弥勒接受后，布施给婆罗门（Brahman，印度教祭司）；婆罗门接受后，随即毁坏宝台，各自瓜分。 弥勒菩萨（Maitreya Bodhisattva），见到这精妙的宝台，转眼间就变得无常，从而了知一切法，也都是会磨灭的；于是修习无常之想，出家学道，坐在龙华菩提树下，这树的树干枝叶，高五十里，就在出家之日，证得了阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉）。当时，诸天龙神王，隐去身形，散下鲜花香料，供养于佛；三千大千世界，都发生大震动，佛身发出光明，照耀无量国土，凡是应该被度化的人，都能见到佛。 ‘当时，人民各自这样想：‘即使享受千万亿年的五欲之乐，也不能避免三恶道的痛苦，妻子财产，都不能救助我们，世间是无常的，生命难以长久保全；我们现在，应该在佛法中，修行梵行。’这样想后，就出家学道。当时蠰佉王（Sankha Raja），也与八万四千大臣，恭敬围绕，出家学道；又有八万四千位婆罗门，聪明有大智慧，在佛法中，也一起出家；又有一位长者，名叫须达那（Sudatta），就是现在的须达长者，这个人也与八万四千人，一同出家；又有梨师达多（Risidatta）、富兰那（Purana）兄弟，也与八万四千人出家；又有两位大臣，一位名叫栴檀（Chandana），一位名叫须曼（Suman），被国王所宠爱器重，也与八万四千人一起，在佛法中出家；蠰佉王的宝女，名叫舍弥婆帝（Syamavati），就是现在的毗舍佉（Visakha），也与八万四千婇女，一同出家；蠰佉王的太子，名叫天色（Devavarna），就是现在的提婆娑那（Devasana），也与八万四千人，一同出家；弥勒佛的亲族，婆罗门之子，名叫须摩提（Sumati），具有敏锐的根性和智慧，就是现在的郁多罗（Uttara），也与八万四千人一起，在佛法中出'
English
English version O ministers, take this precious platform and offer it to Maitreya (the future Buddha); after Maitreya receives it, he will bestow it upon the Brahmins (Hindu priests); after the Brahmins receive it, they will immediately destroy it and divide it among themselves. Maitreya Bodhisattva, seeing this wonderful platform, which is impermanent in an instant, knows that all dharmas (teachings, phenomena) are also subject to decay; he cultivates the thought of impermanence, leaves home to study the Way, and sits under the Dragon Flower Bodhi tree, whose trunk, branches, and leaves are fifty li (Chinese mile) high. On the day he leaves home, he attains Anuttara-samyak-sambodhi (unsurpassed complete and perfect enlightenment). At that time, the gods, dragon kings, and spirits, concealing their bodies, rain down flowers and incense, making offerings to the Buddha; the three thousand great thousand worlds all shake greatly, the Buddha's body emits light, illuminating countless lands, and all who are capable of being saved can see the Buddha. ‘At that time, the people each thought: ‘Even if we enjoy the pleasures of the five desires for trillions of years, we cannot escape the suffering of the three evil paths; wives and property cannot save us; the world is impermanent, and life is difficult to preserve for long; we should now, in the Buddha's Dharma, cultivate pure conduct.’ After thinking this, they left home to study the Way. At that time, King Sankha, also with eighty-four thousand ministers, respectfully surrounded, left home to study the Way; there were also eighty-four thousand Brahmins, intelligent and wise, who also left home together in the Buddha's Dharma; there was also an elder named Sudatta, who is now Elder Sudatta, and this person also left home with eighty-four thousand people; there were also the brothers Risidatta and Purana, who also left home with eighty-four thousand people; there were also two ministers, one named Chandana and the other named Suman, who were loved and valued by the king, and they also left home in the Buddha's Dharma with eighty-four thousand people; King Sankha's precious daughter, named Syamavati, who is now Visakha, also left home with eighty-four thousand palace women; King Sankha's prince, named Devavarna, who is now Devasena, also left home with eighty-four thousand people; Maitreya Buddha's relatives, the Brahmin's son, named Sumati, with sharp roots and wisdom, who is now Uttara, also left home in the Buddha's Dharma with eighty-four thousand people.' --------------------------------------------------------------------------------
Chinese
家。如是等无量千万亿众，见世苦恼，皆于弥勒佛法中出家。 “尔时弥勒佛，见诸大众，作是念言：‘今诸人等，不以生天乐故，亦复不为今世乐故，来至我所，但为涅槃常乐因缘。是诸人等，皆于佛法中，种诸善根，释迦牟尼佛遣来付我，是故今者，皆至我所，我今受之。是诸人等，或以读诵，分别决定，修妒路、毗尼、阿毗昙藏，修诸功德，来至我所。或以衣、食施人，持戒智慧，修此功德，来至我所。或以幡盖、华香，供养于佛，修此功德，来至我所。或以布施、持斋，修习慈心，行此功德，来至我所。或为苦恼众生，令其得乐，修此功德，来至我所。或以持戒、忍辱，修清净慈，以此功德，来至我所。或以施僧常食，斋讲设会供养饭食，修此功德，来至我所。或以持戒、多闻，修行禅定，无漏智慧，以此功德，来至我所。或以起塔、供养舍利，以此功德，来至我所。善哉释迦牟尼佛！能善教化如是等百千万亿众生，令至我所。’ “弥勒佛如是三称赞释迦牟尼佛，然后说法，而作是言：‘汝等众生，能为难事，于彼恶世，贪欲、瞋恚、愚痴、迷惑、短命人中，能修持戒，作诸功德，甚为希有。尔时众生，不识父母；沙门、婆罗门，不知道法，互相恼害，近刀兵劫，深着五欲，嫉妒谄曲，佞浊邪 现代汉语译本：像这样无量千万亿的人们，看到世间的苦恼，都将在弥勒佛的佛法中出家。 那时，弥勒佛看到大众，心中想：‘这些人来我这里，不是为了享受天上的快乐，也不是为了今世的快乐，而是为了追求涅槃永恒的快乐。这些人都在佛法中种下了善根，是释迦牟尼佛派来托付给我的，所以现在都来到我这里，我接受他们。这些人，有的通过读诵、分辨、决定《修妒路》（Sutras，经藏）、《毗尼》（Vinaya，律藏）、《阿毗昙藏》（Abhidhamma，论藏），修习各种功德，来到我这里。有的通过布施衣物、食物给他人，持戒、修习智慧，修习这些功德，来到我这里。有的通过用幡盖、鲜花、香供养佛，修习这些功德，来到我这里。有的通过布施、持斋，修习慈悲心，行持这些功德，来到我这里。有的为了让受苦恼的众生得到快乐，修习这些功德，来到我这里。有的通过持戒、忍辱，修习清净的慈悲心，用这些功德，来到我这里。有的通过布施僧众常食，斋戒讲法，设置法会供养饭食，修习这些功德，来到我这里。有的通过持戒、多闻，修行禅定，获得无漏的智慧，用这些功德，来到我这里。有的通过建造佛塔、供养舍利，用这些功德，来到我这里。释迦牟尼佛真是太好了！能够善于教化如此众多的人，让他们来到我这里。’ 弥勒佛这样三次称赞释迦牟尼佛，然后开始说法，说道：‘你们这些众生，能够做到难能可贵的事情，在那个充满贪欲、嗔恚、愚痴、迷惑、短命的恶世中，能够修持戒律，做各种功德，真是非常稀有。那时，众生不认识父母；沙门（Sramana，出家修行者）、婆罗门（Brahmana，祭司）不知道正道，互相恼害，接近刀兵劫，深深执着于五欲，嫉妒、谄媚、奸诈、邪恶。’
English
English version: Such an immeasurable number of beings, seeing the suffering of the world, will all leave home in the Dharma of Maitreya Buddha. At that time, Maitreya Buddha, seeing the great assembly, thought to himself: ‘These people have come to me not for the sake of heavenly bliss, nor for the sake of worldly pleasures, but for the sake of the eternal bliss of Nirvana. These people have all planted good roots in the Buddha's Dharma. Shakyamuni Buddha sent them to be entrusted to me, and therefore they have all come to me now, and I accept them. Some of these people have come to me through reading, distinguishing, and determining the Sutras (修妒路), the Vinaya (毗尼), and the Abhidhamma (阿毗昙藏), cultivating various merits. Some have come to me through giving clothes and food to others, upholding precepts, and cultivating wisdom, thus cultivating these merits. Some have come to me through offering banners, canopies, flowers, and incense to the Buddha, thus cultivating these merits. Some have come to me through giving alms, observing fasts, and cultivating loving-kindness, thus practicing these merits. Some have come to me through bringing joy to suffering beings, thus cultivating these merits. Some have come to me through upholding precepts, practicing patience, and cultivating pure loving-kindness, thus using these merits. Some have come to me through giving regular meals to the Sangha, holding fasts and Dharma talks, and setting up assemblies to offer food, thus cultivating these merits. Some have come to me through upholding precepts, learning widely, practicing meditation, and attaining undefiled wisdom, thus using these merits. Some have come to me through building pagodas and making offerings to relics, thus using these merits. How excellent is Shakyamuni Buddha! He is able to skillfully teach such hundreds of millions of beings, causing them to come to me.’ Maitreya Buddha praised Shakyamuni Buddha three times in this way, and then began to preach the Dharma, saying: ‘You beings are able to do difficult things. In that evil world full of greed, hatred, ignorance, delusion, and short lives, you are able to uphold precepts and perform various merits, which is truly rare. At that time, beings do not recognize their parents; Sramanas (沙门) and Brahmanas (婆罗门) do not know the right path, they harm each other, they are close to the time of war and destruction, they are deeply attached to the five desires, and they are jealous, flattering, deceitful, and wicked.’ --------------------------------------------------------------------------------