English
English version: , clearly visible, longer than two cubits (an ancient unit of length), with light raining down treasures, fulfilling the wishes of all beings. Fifth, the Jewel of the Jade Maiden, with beautiful colors and a soft, boneless body. Sixth, the Minister of Treasures, who spits out treasures from his mouth, rains down treasures from his feet, and produces treasures from both hands. Seventh, the Minister of War—suitable for when mobilizing troops, with the four types of armies appearing like clouds from the sky. The thousand sons and the seven treasures, along with the people of the kingdom, look at each other without malice, like a mother loving her child. ‘At that time, the thousand sons of the king each took out precious jewels and built a seven-jeweled platform in front of the main hall, thirty layers high, thirteen yojanas (an ancient unit of length) in height, with a thousand heads and a thousand wheels, **self-existent. There were four great treasure troves, each great trove surrounded by four hundred million smaller troves. The I钵多 (Ibhat) great trove was in the country of Gandhara; the 般轴迦 (Panjaka) great trove was in the country of Mithila; the 宾伽罗 (Pingala) great trove was in the country of Surashtra; the 穰佉 (Rankhaka) great trove was at the ancient Immortal Mountain in the country of Varanasi. These four great troves naturally opened up and manifested great light, one thousand yojanas in length and width, filled with precious jewels, each with four hundred million smaller troves attached to them, guarded by four great dragons. These four great troves and all the smaller troves naturally emerged, shaped like lotus flowers. Countless people all went to see them, and at this time all the treasures were unguarded. When the people saw these treasures, they did not develop greed in their hearts, and discarded them on the ground like tiles, stones, grass, wood, and clods of earth. Those who saw them at that time felt disgust and aversion in their hearts, and said to each other: ‘As the Buddha said, in the past, beings harmed each other for the sake of these treasures, stealing, deceiving, and lying to each other, causing the conditions for the suffering of birth and death to increase and lead to falling into the great hells.’ The city of Ketumati was covered above by nets of various jewels, adorned with jeweled bells. The gentle breeze blew, and the sound was harmonious and elegant, like striking bells and chimes, proclaiming refuge in the Buddha, refuge in the Dharma, and refuge in the Sangha. ‘At that time, there was a great Brahmin chief in the city named Subrahma, and a Brahmin woman named Brahmavati, who were gentle and weak in nature. Maitreya took rebirth in their home as their parents. Although in the womb, he was like playing in a heavenly palace, emitting great light. --------------------------------------------------------------------------------
Chinese
光明尘垢不障，身紫金色，具三十二大丈夫相，坐宝莲华，众生视之无有厌足，光明晃耀不可胜视，诸天世人所未曾睹；身力无量，一一节力，普胜一切大力龙象；不可思议毛孔光明，照耀无量，无有障碍；日月、星宿、水火珠光，皆悉不现，犹如埃尘。身长释迦牟尼佛八十肘(三十二丈)，胸广二十五肘(十丈)，面长十二肘半(五丈)，鼻高修直当于面门，身相具足，端正无比，成就相好。一一相，八万四千好以自庄严，如铸金像。一一好中，流出光明，照千由旬；肉眼清彻，青白分明；常光绕身，面百由旬。日月星宿、真珠摩尼、七宝行树皆悉明耀，现于佛光，其余众光不复为用，佛身高显如黄金山，见者自然脱三恶趣。 “尔时，弥勒谛观世间五欲过患，众生受苦，沉没长流，在大生死，甚可怜愍！自以如是正念，观察苦、空、无常，不乐在家，厌家迫迮，犹如牢狱。 “时蠰佉王共诸大臣国土人民，持七宝台，有千宝帐及千宝轩、千亿宝铃、千亿宝幡、宝器千口、宝瓮千口，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。诸婆罗门观见弥勒能作大施，生大奇特心。弥勒菩萨见此宝台须臾无常，知有为法皆悉磨灭，修无常想，赞过去佛清凉甘露无常之偈： “‘诸行无 现代汉语译本 光明和尘垢都不能遮蔽他，他的身体是紫金色，具有三十二大丈夫相（佛陀所具有的三十二种殊胜的身体特征），坐在宝莲华上，众生看着他没有厌倦满足的时候，光明晃耀得让人无法逼视，是诸天和世人从未见过的景象；他的身力无量，每一个关节的力量，都普遍胜过一切大力龙象；不可思议的毛孔光明，照耀无量，没有障碍；日月、星宿、水火珠光，都完全隐没不现，就像灰尘一样。他的身长是释迦牟尼佛的八十肘（三十二丈），胸广二十五肘（十丈），面长十二肘半（五丈），鼻高而笔直，正对着面门，身相具足，端正无比，成就了种种殊胜的相好。每一个相，都有八万四千种好来庄严自身，就像用黄金铸造的佛像一样。每一个好中，都流出光明，照耀一千由旬（古印度长度单位）；肉眼清澈，青色和白色分明；常光环绕身体，周围一百由旬。日月星宿、真珠摩尼、七宝行树都明亮闪耀，显现在佛光之中，其余的光芒不再起作用，佛的身高显现得像黄金山一样，见到的人自然就能脱离三恶趣（地狱、饿鬼、畜生）。 ‘当时，弥勒（未来佛）仔细观察世间五欲（色、声、香、味、触）的过患，众生遭受痛苦，沉溺在漫长的生死轮回中，在大生死中，实在可怜！他自己以这样的正念，观察苦、空、无常，不乐于在家，厌恶家庭的逼迫狭窄，就像牢狱一样。 ‘当时蠰佉王（国王名）和各位大臣、国土人民，拿着七宝台，有千宝帐以及千宝轩、千亿宝铃、千亿宝幡、宝器千口、宝瓮千口，奉献给弥勒（未来佛）。弥勒（未来佛）接受后，施舍给各位婆罗门（古印度祭司阶层）；婆罗门（古印度祭司阶层）接受后，随即毁坏宝台，各自瓜分。各位婆罗门（古印度祭司阶层）看到弥勒（未来佛）能够作如此大的布施，生起非常奇特的心。弥勒菩萨（未来佛）看到这宝台须臾无常，知道有为法（由因缘和合而成的法）都会磨灭消失，修习无常想，赞叹过去佛清凉甘露无常的偈颂： ‘诸行无常，’
English
English version Neither light nor dust can obscure him; his body is purple-golden, possessing the thirty-two marks of a great man (the thirty-two auspicious physical characteristics of a Buddha), seated upon a jeweled lotus flower. Beings gaze upon him without ever being satiated; his light shines so brightly that it is impossible to look directly at him, a sight never before witnessed by gods or humans. His bodily strength is immeasurable; the power of each of his joints surpasses that of all mighty dragons and elephants. The light emanating from his inconceivable pores illuminates immeasurably without obstruction. The light of the sun, moon, stars, water, fire, and jewels all disappear, like mere dust. His height is eighty cubits (thirty-two yards) of Shakyamuni Buddha, his chest is twenty-five cubits (ten yards) wide, his face is twelve and a half cubits (five yards) long, his nose is high and straight, aligned with his face. His physical form is complete, supremely dignified, and adorned with auspicious marks. Each mark is adorned with eighty-four thousand minor marks, like a golden statue. From each minor mark, light streams forth, illuminating a thousand yojanas (an ancient Indian unit of distance); his eyes are clear and pure, with distinct blue and white; constant light surrounds his body, extending a hundred yojanas. The sun, moon, stars, pearls, mani jewels, and rows of seven-jeweled trees all shine brightly, appearing within the Buddha's light, rendering all other lights useless. The Buddha's height is as prominent as a golden mountain, and those who see him are naturally liberated from the three evil realms (hell, hungry ghosts, and animals). ‘At that time, Maitreya (the future Buddha) carefully observed the faults of the five desires (form, sound, smell, taste, and touch) in the world, the suffering of beings, their sinking into the long stream of samsara, and their great suffering in birth and death, which is truly pitiable! He himself, with such right mindfulness, observed suffering, emptiness, and impermanence, and was not pleased to remain at home, loathing the oppression and narrowness of the household, as if it were a prison.’ ‘At that time, King Shankha (name of a king), together with his ministers, the people of his kingdom, brought a seven-jeweled platform, with a thousand jeweled tents, a thousand jeweled pavilions, a hundred billion jeweled bells, a hundred billion jeweled banners, a thousand jeweled vessels, and a thousand jeweled urns, and offered them to Maitreya (the future Buddha). Maitreya (the future Buddha), having received them, bestowed them upon the Brahmins (ancient Indian priestly class); the Brahmins (ancient Indian priestly class), having received them, immediately destroyed the platform and divided it among themselves. The Brahmins (ancient Indian priestly class), seeing that Maitreya (the future Buddha) was able to make such a great offering, conceived a very wondrous thought. Maitreya Bodhisattva (the future Buddha), seeing that this jeweled platform was impermanent even for a moment, knowing that all conditioned dharmas (phenomena arising from causes and conditions) would decay and vanish, cultivated the thought of impermanence, and praised the past Buddhas with a verse on the coolness, nectar, and impermanence: ‘All conditioned things are impermanent,’ -------------------------------------------------------------------------------- 常， 是生灭法； 生灭灭已， 寂灭为乐。’
Chinese
“说此偈已，出家学道，坐于金刚庄严道场，龙花菩提树下。枝如宝龙，吐百宝华，一一花叶作七宝色，色色异果，适众生意，天上人间为无有比，树高五十由旬，枝叶四布放大光明。 “尔时，弥勒与八万四千婆罗门俱诣道场，弥勒即自剃发出家学道，早起出家；即于是日初夜降四种魔，成阿耨多罗三藐三菩提，即说偈言： “‘久念众生苦， 欲拔无由脱； 今者证菩提， 霍然无所碍。 亦达众生空， 本性相如实； 永更无忧苦， 慈悲亦无缘。 本为救汝等， 国城及头目， 妻子与手足， 施人无有数。 今始得解脱， 无上大寂灭； 当为汝等说， 广开甘露道。 如是大果报， 皆从施戒慧， 六种大忍生， 亦从大慈悲， 无染功德得。’ “说此偈已，默然而住。时诸天、龙、鬼神王不现其身，而雨天花供养于佛。三千大千世界六变震动，佛身出光照于无量，应可度者皆得见佛。 “尔时，释提桓因、护世天王、大梵天王、无数天子，于花林园头面礼足，合掌劝请转于法轮。 “时，弥勒佛默然受请，告梵王言：‘我于长夜受大苦恼， 现代汉语译本 ‘常，是生灭法；生灭灭已，寂灭为乐。’ ‘说完这偈语后，便出家学道，坐在金刚庄严的道场，龙花菩提树下。树枝像宝龙一样，吐出各种宝华，每一朵花和叶子都由七宝构成，颜色各异，结出符合众生意愿的果实，天上人间没有可以相比的。树高五十由旬（yojana，古印度长度单位），枝叶向四面八方伸展，放出巨大的光明。 ‘这时，弥勒（Maitreya，未来佛）与八万四千婆罗门（Brahmin，古印度祭司阶层）一同来到道场，弥勒随即自己剃发出家学道，一大早就出家；就在当天初夜降伏了四种魔，成就阿耨多罗三藐三菩提（anuttara-samyak-sambodhi，无上正等正觉），随即说偈语道： ‘长久以来思念众生的苦难，想要解脱却找不到方法；如今证得了菩提，顿时没有任何阻碍。 也通达了众生皆空，其本性与实相相同；永远不再有忧愁痛苦，慈悲也没有任何缘由。 本来是为了救度你们，将国城以及头目，妻子与手足，无数次地布施给他人。 如今才得以解脱，达到无上的大寂灭；应当为你们宣说，广开甘露之道。 如此巨大的果报，都是从布施、持戒、智慧，六种大忍中产生，也从大慈悲，无染的功德中获得。’ ‘说完这偈语后，便默默地住于禅定。这时诸天、龙、鬼神王隐去身形，降下天花供养佛陀。三千大千世界发生六种震动，佛身放出光明照耀无量世界，应被度化的人都得见佛陀。 ‘这时，释提桓因（Śakro devānām indraḥ，帝释天）、护世天王（Lokapāla，四大天王）、大梵天王（Mahābrahmā，色界天之主）、无数天子，在花林园中以头面礼拜佛足，合掌劝请佛陀转法轮。 ‘这时，弥勒佛默默地接受了劝请，告诉梵天王说：‘我于漫长的黑夜中承受巨大的苦恼，
English
English version 'Impermanent, is the law of arising and ceasing; when arising and ceasing cease, tranquility is bliss.' 'Having spoken this verse, he renounced his home and studied the Way, sitting in the adamantine-adorned Bodhimanda (Bodhimanda, place of enlightenment), under the Dragon Flower Bodhi tree. Its branches were like jeweled dragons, emitting hundreds of jeweled flowers. Each flower and leaf was made of the seven treasures, with different colors and fruits that suited the minds of all. There was nothing comparable to it in the heavens or on earth. The tree was fifty yojanas (yojana, ancient Indian unit of distance) in height, its branches and leaves spreading in all directions, emitting great light. 'At that time, Maitreya (Maitreya, the future Buddha), together with eighty-four thousand Brahmins (Brahmin, a member of the highest Hindu caste), went to the Bodhimanda. Maitreya immediately shaved his head and renounced his home to study the Way, renouncing his home early in the morning. On that very day, in the first part of the night, he subdued the four kinds of demons and attained Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed, complete and perfect enlightenment), and immediately spoke this verse: 'For a long time, I have been mindful of the suffering of sentient beings, wanting to liberate them but finding no way to escape; now I have attained Bodhi, and suddenly there is no obstruction. I have also understood that all beings are empty, their inherent nature and true form are the same; forever there will be no more sorrow and suffering, and compassion has no cause. Originally, it was to save you that I gave away my kingdom, cities, head, eyes, wife, children, hands, and feet to others countless times. Now I have finally attained liberation, the supreme great extinction; I shall speak for you, widely opening the path of nectar. Such great karmic rewards all arise from generosity, precepts, and wisdom, the six great kinds of forbearance, and also from great compassion and undefiled merit.' 'Having spoken this verse, he remained in silence. At that time, the gods, dragons, and spirit kings concealed their forms and rained down heavenly flowers as offerings to the Buddha. The three thousand great thousand worlds shook in six ways, and the Buddha's body emitted light, illuminating the immeasurable worlds. Those who were ready to be saved all saw the Buddha. 'At that time, Śakro devānām indraḥ (Śakro devānām indraḥ, Indra), the Guardian Kings of the World (Lokapāla, Four Heavenly Kings), Mahābrahmā (Mahābrahmā, the Great Brahma King), and countless devas, in the Flower Grove Garden, bowed their heads to the ground at his feet, joined their palms, and urged him to turn the Wheel of Dharma. 'At that time, Maitreya Buddha silently accepted the invitation and said to Brahma: 'I have endured great suffering in the long night,' --------------------------------------------------------------------------------