English
English version: Emitting flowers from the mouth—raining flowers from the pores, using them to make offerings to the Buddha. The Buddha, on this seat, turned the Dharma wheel, proclaiming what is suffering—the Noble Truth of Suffering, what is accumulation—the Noble Truth of the Accumulation of Suffering, what is cessation—the Noble Truth of the Cessation of Suffering, what is the path—the Noble Truth of the Path to the Cessation of Suffering. And for this, he expounded the thirty-seven factors aiding enlightenment, and also proclaimed the twelve links of dependent origination: ignorance conditions volitional action, volitional action conditions consciousness, consciousness conditions name and form, name and form conditions the six sense bases, the six sense bases condition contact, contact conditions feeling, feeling conditions craving, craving conditions grasping, grasping conditions becoming, becoming conditions birth, birth conditions old age, death, sorrow, lamentation, pain, grief, and despair, and so on. At that time, the great earth shook in six ways, and such sounds were heard throughout the three thousand great thousand worlds, and even beyond that number, immeasurable and boundless, down to Avici Hell and up to Akanistha Heaven (Akanistha Heaven). Then, the Four Heavenly Kings (Four Heavenly Kings), each leading countless ghosts and spirits, loudly proclaimed: 'The Buddha-sun has arisen, showering the rain of Dharma nectar, the eyes of the world are now opened, universally causing all the eight kinds of non-human beings (Eight kinds of non-human beings) in the great earth, all those who have affinity with the Buddha, to hear and know.' The Trayastrimsa Heaven (Trayastrimsa Heaven), Yama Heaven (Yama Heaven), Tusita Heaven (Tusita Heaven), Nirmanarati Heaven (Nirmanarati Heaven), Paranirmita-vasavartin Heaven (Paranirmita-vasavartin Heaven), and even Mahabrahma Heaven (Mahabrahma Heaven), each in their respective domains, loudly proclaimed: 'The Buddha-sun has appeared in the world, pouring down nectar, the eyes of the world are now opened, all those who have affinity, all hear and know.' Then, the Naga Kings (Naga Kings) and the eight kinds of non-human beings, mountain gods, tree gods, herb gods, water gods, wind gods, fire gods, earth gods, city gods, house gods, and so on, leaped with joy and loudly proclaimed. Furthermore, there were eighty-four thousand Brahmanas (Brahmanas), intelligent and wise, who also followed the great king to renounce the household life and study the Way in the Buddha's Dharma. Furthermore, there was a householder named Sudatta (Sudatta), who is now the householder Sudatta, who also renounced the household life together with eighty-four thousand people. Furthermore, there were the brothers Risidatta (Risidatta) and Purana (Purana), who also renounced the household life together with eighty-four thousand people. Furthermore, there were two great ministers: one named Brahmadanmali (Brahmadanmali) and the other named Sumanas (Sumanas)—beloved by the king—who also renounced the household life together with eighty-four --------------------------------------------------------------------------------
Chinese
四千人俱，于佛法中出家学道。转轮王宝女名舍弥婆帝，今之毗舍佉母是也，亦与八万四千婇女俱共出家。穰佉太子名天金色，今提婆婆那长者子是，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，今郁多罗善贤比丘尼子是，亦与六万人俱，于佛法中俱共出家。穰佉王千子，唯留一人用嗣王位，余九百九十九人，亦与八万四千人，于佛法中俱共出家。如是等无量亿众，见世苦恼，五阴炽然，皆于弥勒佛法中俱共出家。 “尔时，弥勒佛以大慈心语诸大众言：‘汝等今者不以生天乐故，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。释迦牟尼佛出五浊世，种种呵责为汝说法，无奈汝何，教殖来缘。今得见我，我今摄受是诸人等，或以读诵分别决定修多罗、毗尼、阿毗昙，为他演说、赞叹义味，不生嫉妒教于他人，令得受持，修诸功德来生我所；或以衣食施人、持戒、智慧，修此功德来生我所；或以妓乐、幡盖、华香灯明供养于佛，修此功德来生我所；或以施僧常食、起立僧房、四事供养，持八戒斋修习慈心，行此功德来生我所；或为苦恼众生深生慈悲，以身代受，令其得乐，修此功德来生我所；或以持戒、忍辱，修净慈心，以此功德来生我所；或造僧祇四 现代汉语译本：四千人一起在佛法中出家修道。转轮王（cakravarti-rāja，拥有转轮宝的统治者）的宝女名叫舍弥婆帝（Śyāmāvatī），就是现在的毗舍佉母（Viśākhā-mātā）了，也与八万四千名婇女一起出家。穰佉（Saṃkha）太子名叫天金色，就是现在的提婆婆那（Devabhavana）长者的儿子，也与八万四千人一起出家。弥勒佛（Maitreya）的亲族婆罗门（Brahmin）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（Uttarā）善贤比丘尼（bhikkhunī）的儿子，也与六万人一起在佛法中一起出家。穰佉王的一千个儿子，只留下一个人继承王位，其余九百九十九人，也与八万四千人一起在佛法中一起出家。像这样无量亿的大众，看到世间的苦恼，五阴（pañca-skandha，构成个体存在的五种要素：色、受、想、行、识）炽盛燃烧，都在弥勒佛的佛法中一起出家。 ‘那时，弥勒佛以大慈悲心对大众说：‘你们现在不是为了生天的快乐，也不是为了今世的快乐，才来到我这里，而是为了涅槃（nirvāṇa，解脱）常乐的因缘，这些人都在佛法中种下了各种善根。释迦牟尼佛（Śākyamuni Buddha）出现在五浊恶世（pañca-kaṣāya，充满五种污浊的时代），用种种方式呵责你们，为你们说法，但你们却无可奈何，教导你们种下来世的因缘。现在能够见到我，我今天摄受这些人，他们或者读诵、分别、决定修多罗（sūtra，经）、毗尼（vinaya，律）、阿毗昙（abhidharma，论），为他人演说、赞叹其中的义理，不生嫉妒，教导他人，让他们能够受持，修习各种功德，来生到我这里；或者用衣服、饮食布施给他人，持戒、修习智慧，修习这些功德，来生到我这里；或者用歌舞音乐、幡盖、鲜花、香、灯火供养佛，修习这些功德，来生到我这里；或者布施僧众常食，建造僧房，用四事（衣服、饮食、卧具、医药）供养，持八戒斋，修习慈心，行持这些功德，来生到我这里；或者为了受苦恼的众生，深深地生起慈悲心，以自身代替他们承受痛苦，让他们得到快乐，修习这些功德，来生到我这里；或者以持戒、忍辱，修习清净的慈心，用这些功德，来生到我这里；或者建造僧伽（saṃgha，僧团）的四
English
English version: Four thousand people together renounced their homes and studied the Way in the Buddha's Dharma. The precious daughter of the Cakravarti-rāja (wheel-turning king), named Śyāmāvatī, is now the mother Viśākhā-mātā; she also renounced her home together with eighty-four thousand female attendants. The prince Saṃkha, named Tian Jinse (Heavenly Golden Color), is now the son of the elder Devabhavana; he also renounced his home together with eighty-four thousand people. The Brahmin son of the Maitreya Buddha's relatives, named Sumati, possessed sharp faculties and wisdom; he is now the son of the bhikkhunī (nun) Uttarā, who is virtuous and wise; he also renounced his home together with sixty thousand people. Of King Saṃkha's one thousand sons, only one was left to inherit the throne; the remaining nine hundred and ninety-nine also renounced their homes together with eighty-four thousand people. Like this, countless millions of beings, seeing the suffering and afflictions of the world, and the blazing intensity of the five skandhas (aggregates of existence: form, feeling, perception, mental formations, and consciousness), all renounced their homes together in the Dharma of Maitreya Buddha. ‘At that time, Maitreya Buddha, with great compassion, spoke to the assembly, saying: ‘You have come to me not for the sake of the happiness of being born in the heavens, nor for the sake of the happiness of this present life, but for the sake of the cause and condition of the constant bliss of nirvāṇa (liberation). All these people have planted various good roots in the Buddha's Dharma. Śākyamuni Buddha appeared in the world of the five turbidities (an era rife with five defilements), and in various ways rebuked you and taught you the Dharma, but you were helpless, and he taught you to plant the causes for future lives. Now you are able to see me, and I now receive these people, who either recite, analyze, and determine the sūtras (discourses), vinaya (discipline), and abhidharma (higher teachings), and explain and praise their meaning to others, without jealousy, and teach others, enabling them to uphold them, cultivate various merits, and be born in my presence; or who give clothing and food to others, uphold the precepts, and cultivate wisdom, and cultivate these merits, and be born in my presence; or who use music, banners, canopies, flowers, incense, and lamps to make offerings to the Buddha, and cultivate these merits, and be born in my presence; or who give alms to the Sangha (monastic community) for regular meals, build monasteries, and make offerings of the four necessities (clothing, food, bedding, and medicine), uphold the eight precepts, cultivate loving-kindness, and practice these merits, and be born in my presence; or who, for suffering beings, deeply generate compassion, and take upon themselves their suffering, enabling them to attain happiness, and cultivate these merits, and be born in my presence; or who, with upholding the precepts and patience, cultivate pure loving-kindness, and with these merits, be born in my presence; or who build sangha (monastic community) four --------------------------------------------------------------------------------
Chinese
方无碍、斋讲设会、供养饭食，修此功德来生我所；或以持戒、多闻、修行禅定无漏智慧，以此功德来生我所；或有起塔供养舍利，念佛法身，以此功德来生我所；或有厄困、贫穷、孤独，系属于他，王法所加，临当刑戮，作八难业，受大苦恼，拔济彼等令得解脱，修此功德来生我所；或有恩爱别离，朋党诤讼，极大苦恼，以方便力令得和合，修此功德来生我所。’ “说是语已，称赞释迦牟尼佛：‘善哉，善哉！能于五浊恶世，教化如是等百千万亿诸恶众生，令修善本，来生我所。’时，弥勒佛如是三称赞释迦牟尼佛，而说偈言： “‘忍辱勇猛大导师， 能于五浊不善世， 教化成熟恶众生， 令彼修行得见佛。 荷负众生受大苦， 今入常乐无为处， 教彼弟子来我所。 我今为汝说四谛， 亦说三十七菩提， 庄严涅槃十二缘； 汝等宜当观无为， 入于空寂本无处。’ “说此偈已，复更赞叹：‘彼时众生于苦恶世，能为难事；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，嫉妒谄佞，曲浊邪伪，无怜愍心，更相杀害，食肉饮血；不敬师长，不识善 现代汉语译本： ‘或者有人广行布施，举办斋会，供养饮食，以此功德来生到我的处所；或者有人持守戒律，广学多闻，修行禅定和无漏智慧，以此功德来生到我的处所；或者有人建造佛塔，供养舍利（佛陀的遗骨），忆念佛的法身，以此功德来生到我的处所；或者有人身处困境、贫穷、孤独，受制于他人，遭受王法的制裁，面临刑罚，造作八难之业，承受巨大的苦恼，能够救济他们，使他们得到解脱，以此功德来生到我的处所；或者有人经历恩爱离别，朋友之间发生争执诉讼，承受极大的苦恼，能够用方便之法使他们和好，以此功德来生到我的处所。’ ‘说完这些话后，弥勒佛（Maitreya Buddha）称赞释迦牟尼佛（Sakyamuni Buddha）：‘太好了，太好了！能够在五浊恶世中，教化如此众多的恶劣众生，使他们修习善行，来生到我的处所。’当时，弥勒佛（Maitreya Buddha）这样三次称赞释迦牟尼佛（Sakyamuni Buddha），并且说了偈语： ‘忍辱勇猛的大导师啊，能够在五浊不善的世界里，教化成熟那些恶劣的众生，使他们修行从而得见佛。您承担着众生的苦难，现在进入常乐无为的境界，教导您的弟子们来我的处所。我现在为你们宣说四圣谛（Four Noble Truths），也宣说三十七道品（Thirty-seven Factors of Enlightenment），用涅槃（Nirvana）和十二因缘（Twelve links of dependent origination）来庄严。你们应当观察无为法，进入空寂的本无之处。’ ‘说完这首偈语后，弥勒佛（Maitreya Buddha）又赞叹道：‘那时的众生在苦难的恶世中，能够做成难事；在充满贪欲、瞋恚、愚痴、迷惑、短命的人群中，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（Shramana，出家修道者）、婆罗门（Brahmana，印度教祭司），不知道正道，互相恼害，接近刀兵劫；深深地执着于五欲，嫉妒谄媚，心怀邪曲，没有怜悯之心，互相残杀，吃肉饮血；不尊敬师长，不认识善。’
English
English version: 'Or someone makes unobstructed offerings, organizes vegetarian feasts, and provides food, using this merit to be reborn in my abode; or someone upholds precepts, learns extensively, practices meditation and non-outflow wisdom, using this merit to be reborn in my abode; or someone builds pagodas, makes offerings to Sharira (relics of the Buddha), and contemplates the Dharma body of the Buddha, using this merit to be reborn in my abode; or someone is in distress, poor, lonely, subjected to others, facing legal punishment, about to be executed, committing the eight difficulties, suffering great torment, and is rescued from these situations, allowing them to be liberated, using this merit to be reborn in my abode; or someone experiences separation from loved ones, disputes and lawsuits among friends, suffering great torment, and is able to reconcile them through skillful means, using this merit to be reborn in my abode.' 'Having spoken these words, Maitreya Buddha praised Sakyamuni Buddha: 'Excellent, excellent! Able to teach such hundreds of thousands of millions of evil beings in the evil world of the five turbidities, causing them to cultivate good roots and be reborn in my abode.' At that time, Maitreya Buddha praised Sakyamuni Buddha three times in this way, and spoke the following verse: 'Patient and courageous great guide, able to teach and mature evil beings in the inauspicious world of the five turbidities, causing them to cultivate and see the Buddha. Bearing the suffering of sentient beings, now entering the realm of constant joy and non-action, teaching your disciples to come to my abode. I will now explain the Four Noble Truths to you, and also explain the Thirty-seven Factors of Enlightenment, adorning Nirvana with the Twelve Links of Dependent Origination; you should contemplate non-action and enter the empty and silent realm of original non-existence.' 'Having spoken this verse, Maitreya Buddha further praised: 'The beings of that time, in a world of suffering and evil, are able to accomplish difficult tasks; among those filled with greed, anger, ignorance, delusion, and short lives, they are able to uphold precepts and perform various meritorious deeds, which is extremely rare. At that time, beings do not recognize parents, Shramanas (ascetics), or Brahmanas (priests), do not know the righteous path, harm each other, and are close to the age of war and strife; deeply attached to the five desires, jealous and flattering, crooked and false, without compassion, killing and eating each other, drinking blood; disrespecting teachers and elders, not recognizing good.' --------------------------------------------------------------------------------