English
English version ‘You are the most excellent field of merit, those who make offerings to you will be reborn in the heavens, and in the future, they will attain liberation and abide in Nirvana (Nirvana, extinction). I bow my head in reverence to the unsurpassed great diligence, I bow my head in reverence to the great compassionate guide.’ ‘The Eastern Heavenly King Dhṛtarāṣṭra (Dhṛtarāṣṭra, Guardian of the Nation), the Southern Heavenly King Virūḍhaka (Virūḍhaka, Increase), the Western Heavenly King Virūpākṣa (Virūpākṣa, Broad-Eyed), and the Northern Heavenly King Vaiśravaṇa (Vaiśravaṇa, All-Hearing), along with their retinues, respectfully join their palms and praise the World-Honored One with pure hearts: ‘In the three realms, there is no one comparable to you, you adorn yourself with great compassion, and you embody the understanding of the ultimate truth. You do not see the self-nature of sentient beings, nor the appearances of all dharmas, everything equally enters the nature of emptiness and tranquility, skillfully abiding in the realm of non-existence. Although you practice great diligence, you are without action and leave no footprints. Today, I bow my head in reverence to the great compassionate guide. Because sentient beings do not see the Buddha, they suffer in the cycle of birth and death for a long time, falling into the three evil paths, and even being reborn as women. Today, the Buddha appears in the world, removing the suffering of sentient beings and bestowing happiness, the beings in the three evil paths have decreased. Women are without flattery and deceit, and they will all be able to cease their afflictions, fully possessing great Nirvana. You alleviate the suffering of sentient beings with great compassion, and you appear in the world to bestow happiness. In the past, when you were a Bodhisattva, you always bestowed all happiness, not killing or harming others, your patience is like the earth. Today, I bow my head in reverence to the patient guide; today, I bow my head in reverence to the compassionate great man. You have freed yourself from the suffering of birth and death, and you are able to remove the calamities of sentient beings; like a lotus flower blooming from fire, there is no one in the world comparable to you.’ ‘At that time, the World-Honored One begged for food in order, and led the monks back to their original place, entering into deep meditation, remaining silent and unmoving for seven days and seven nights. The disciples of Maitreya (Maitreya, the future Buddha) had appearances like those of heavenly beings, universally upright, detesting birth, old age, sickness, and death, widely learned, guarding the Dharma treasury, practicing meditation, and able to be free from all desires, like birds breaking out of their shells. ‘At that time, --------------------------------------------------------------------------------
Chinese
释提桓因与欲界诸天子，欢喜踊跃，复说偈言： “‘世间所归大导师， 慧眼明净见十方； 智力功德胜诸天， 名义具足福众生。 愿为我等群萌类， 将诸弟子诣彼山； 供养无恼释迦师， 头陀第一大弟子。 我等应得见过佛， 所著袈裟闻遗法； 忏悔前身浊恶劫， 不善恶业得清净。’ “尔时，弥勒佛与娑婆世界前身刚强众生及诸大弟子，俱往耆阇崛山。到山下已，安详徐步，登狼迹山。到山顶已，举足大指蹑于山根，是时大地十八相动。既至山顶，弥勒以手两向擘山，如转轮王开大城门。 “尔时，梵王持天香油灌摩诃迦叶顶，油灌身已，击大楗椎，吹大法蠡。摩诃迦叶即从灭尽定觉，齐整衣服，偏袒右肩，右膝着地，长跪合掌，持释迦牟尼佛僧伽梨，授与弥勒而作是言：‘大师释迦牟尼多陀阿伽度、阿罗诃、三藐三佛陀，临涅槃时，以此法衣付嘱于我，令奉世尊。’ “时，诸大众各白佛言：‘云何今日此山顶上有人头虫，短小丑陋，着沙门服，而能礼拜恭敬世尊？’ “时，弥勒佛诃诸大弟子，莫轻此人，而说偈言： “‘孔雀有好色， 鹰鹘鹞所食； 白象无量力， 师子子虽小， 撮食如尘土； 大龙身无量 现代汉语译本： 释提桓因（Śakro devānām indraḥ，欲界诸天之主）与欲界诸天子，欢喜踊跃，又说了偈语： ‘世间所归依的大导师，以明净的慧眼照见十方； 智慧力量和功德胜过诸天，名声和意义都具备，为众生带来福祉。 愿您为了我们这些群萌众生，带领您的弟子们前往那座山； 供养没有烦恼的释迦牟尼佛（Śākyamuni），以及头陀行第一的大弟子（指摩诃迦叶，Mahākāśyapa）。 我们应当能够见到佛陀，见到他所穿的袈裟，听闻他遗留下来的佛法； 忏悔前世污浊罪恶的劫数，使不善的恶业得以清净。’ 这时，弥勒佛（Maitreya）与娑婆世界前世刚强的众生以及各位大弟子，一同前往耆阇崛山（Gṛdhrakūṭa）。到达山下后，安详地慢慢行走，登上狼迹山。到达山顶后，抬起脚的大拇指踩在山根上，这时大地发生了十八种震动。到达山顶后，弥勒用手向两边分开山，就像转轮圣王打开大城门一样。 这时，梵王（Brahmā）拿着天上的香油灌注在摩诃迦叶（Mahākāśyapa）的头顶，油灌满全身后，敲击大法椎，吹响大法螺。摩诃迦叶立即从灭尽定中醒来，整理好衣服，袒露右肩，右膝跪地，长跪合掌，拿着释迦牟尼佛（Śākyamuni）的僧伽梨（saṃghāṭī，袈裟），交给弥勒佛（Maitreya），并说道：‘大师释迦牟尼多陀阿伽度（Tathāgata）、阿罗诃（Arhat）、三藐三佛陀（Samyaksaṃbuddha），临涅槃时，将这件法衣嘱托给我，让我奉献给世尊。’ 当时，各位大众各自对佛说：‘为什么今天这座山顶上会有这样一个人，头小身短，丑陋不堪，穿着沙门的衣服，却能够礼拜恭敬世尊呢？’ 这时，弥勒佛（Maitreya）呵斥各位大弟子，不要轻视这个人，并说了偈语： ‘孔雀虽然有美丽的羽毛，却会被老鹰和鹞鹰所捕食； 白象虽然有无量的力量，师子的幼子虽然弱小， 也能像撮取尘土一样地吞食；大龙的身体虽然巨大’
English
English version: Śakro devānām indraḥ (释提桓因, the lord of the gods in the desire realm) and the gods of the desire realm, rejoicing and leaping with joy, spoke again in verse: ‘The great teacher to whom the world turns, with clear wisdom eyes sees the ten directions; Wisdom, strength, and merit surpass all the gods, name and meaning are complete, bringing blessings to sentient beings. May you, for the sake of us, these multitudes of beings, lead your disciples to that mountain; To make offerings to the untroubled Śākyamuni (释迦牟尼佛), and the foremost of the ascetics, the great disciple (referring to Mahākāśyapa, 摩诃迦叶). We should be able to see the Buddha, see the kāṣāya he wears, and hear the Dharma he left behind; Repent for the defiled and evil kalpas of past lives, so that unwholesome evil karma may be purified.’ At that time, Maitreya (弥勒佛) together with the beings of the Sahā world who were stubborn in previous lives, and all the great disciples, went to Gṛdhrakūṭa Mountain (耆阇崛山). Having arrived at the foot of the mountain, they walked slowly and peacefully, ascending Wolf Track Mountain. Having reached the summit, he lifted the big toe of his foot and stepped on the root of the mountain, at which time the earth shook in eighteen ways. Having reached the summit, Maitreya split the mountain in two with his hands, like a Chakravartin king opening the gates of a great city. At that time, Brahmā (梵王) held heavenly fragrant oil and poured it on the crown of Mahākāśyapa's (摩诃迦叶) head. After the oil had covered his body, he struck the great kanthā and blew the great Dharma conch. Mahākāśyapa immediately awoke from the Samādhi of Cessation, tidied his robes, bared his right shoulder, knelt on his right knee, prostrated with palms together, and holding Śākyamuni Buddha's (释迦牟尼佛) saṃghāṭī (僧伽梨, robe), gave it to Maitreya (弥勒佛), saying: ‘The great teacher Śākyamuni Tathāgata (多陀阿伽度), Arhat (阿罗诃), Samyaksaṃbuddha (三藐三佛陀), at the time of his Parinirvana, entrusted this Dharma robe to me, instructing me to offer it to the World Honored One.’ At that time, the great assembly each said to the Buddha: ‘Why is it that today on this mountain top there is a person with a small head and body, ugly and unsightly, wearing the robes of a śrāmaṇa, who is able to bow and pay homage to the World Honored One?’ At that time, Maitreya Buddha (弥勒佛) rebuked the great disciples, telling them not to despise this person, and spoke in verse: ‘The peacock has beautiful feathers, but is eaten by hawks and falcons; The white elephant has immeasurable strength, but the lion's cub, though small, Can devour it like scooping up dust; the great dragon's body is immense’ -------------------------------------------------------------------------------- ， 金翅鸟所搏； 人身虽长大， 肥白端正好； 七宝瓶盛粪， 污秽不可堪。 此人虽短小， 智慧如练金； 烦恼习久尽， 生死苦无余， 护法故住此。 常行头陀事， 天人中最胜， 苦行无与等。 牟尼两足尊， 遣来至我所， 汝等当一心， 合掌恭敬礼。’
Chinese
“说是偈已，告诸比丘：‘释迦牟尼世尊，于五浊恶世教化众生，千二百五十弟子中，头陀第一，身体金色，舍金色妇，出家学道，昼夜精进，如救头然，慈愍贫苦下贱众生，恒福度之，为法住世，摩诃迦叶者，此人是也。’说此语已，一切大众悉为作礼。 “尔时，弥勒持释迦牟尼佛僧伽梨，覆右手不遍才掩两指，复覆左手亦掩两指；诸人怪叹：‘先佛卑小，皆由众生贪浊憍慢之所致耳。’告摩诃迦叶言：‘汝可现神足，并说过去佛所有经法。’ “尔时，摩诃迦叶踊身虚空，作十八变，或现大身满虚空中；大复现小如葶苈子，小复现大；身上出水，身下出火；履地如水，履水如地，坐卧空中，身不陷坠；东踊西没，西踊东没，南踊北没，北踊南没，边踊中没，中踊边没，上踊下没，下踊上没；于虚空中，化作琉璃窟；承佛神力，以梵音声，说释迦牟尼佛十二部经。 现代汉语译本 ‘如同金翅鸟所搏击的对象一般；有的人身躯虽然高大， 肥胖白皙，相貌端正美好；却像用七宝瓶盛装粪便一样， 污秽不堪。有的人虽然身材短小， 但智慧却像精炼过的黄金一样纯粹；烦恼和习气早已断尽， 生死之苦也已彻底消除，因为护持佛法才住留于世。 他经常奉行头陀苦行，在天人之中最为殊胜， 苦行之功无人能及。释迦牟尼（Sakyamuni）两足尊， 派遣他来到我这里，你们应当一心一意， 合掌恭敬地礼拜。’ ‘说完这偈语后，弥勒（Maitreya）告诉众位比丘：‘释迦牟尼世尊（Sakyamuni），在这五浊恶世教化众生，他的一千二百五十位弟子中，摩诃迦叶（Mahakasyapa）是头陀行第一，身体呈现金色，舍弃了金色的妻子，出家修道，日夜精进，如同救火一般紧迫，慈悲怜悯贫苦的众生，恒常赐予他们福报并救度他们，为了佛法而住世，这位摩诃迦叶（Mahakasyapa），就是此人。’说完这些话后，所有大众都向他行礼。 ‘当时，弥勒（Maitreya）拿着释迦牟尼佛（Sakyamuni）的僧伽梨（Samghati，袈裟），覆盖右手却不能完全遮盖，只能遮住两根手指，再覆盖左手也只能遮住两根手指；众人都感到奇怪和惊叹：‘过去诸佛的身形如此矮小，都是因为众生贪婪污浊和骄慢自大的缘故啊。’弥勒（Maitreya）告诉摩诃迦叶（Mahakasyapa）说：‘你可以展现你的神通，并且宣说过去诸佛所有的经法。’ ‘当时，摩诃迦叶（Mahakasyapa）腾身飞向虚空，展现了十八种变化，有时显现巨大的身躯充满整个虚空；巨大之后又显现渺小如葶苈子，渺小之后又显现巨大；身上放出水，身下放出火；在地上行走如同在水上行走，在水上行走如同在地上行走，在空中或坐或卧，身体不会陷落坠地；从东方腾起在西方消失，从西方腾起在东方消失，从南方腾起在北方消失，从北方腾起在南方消失，从边缘腾起在中央消失，从中央腾起在边缘消失，从上方腾起在下方消失，从下方腾起在上方消失；在虚空中，变化出一个琉璃窟；凭借佛的神力，用梵音宣说释迦牟尼佛（Sakyamuni）的十二部经。
English
English version ‘Like that which is seized by the Garuda (golden-winged bird); though a person's body may be large, Fat, white, upright, and handsome; it is like a seven-jeweled vase filled with dung, Unclean and unbearable. Though this person may be short and small, His wisdom is like refined gold; afflictions and habits are long exhausted, The suffering of birth and death is completely gone, he dwells here to protect the Dharma. He constantly practices asceticism (dhuta), he is the most excellent among gods and humans, His ascetic practices are unmatched. Sakyamuni (the Muni, honored in both feet), Sent him to me, you should be of one mind, Join your palms and respectfully bow.’ ‘Having spoken this verse, Maitreya (the future Buddha) told the bhiksus (monks): ‘Sakyamuni, the World Honored One (Sakyamuni), teaches sentient beings in this evil world of the five defilements. Among his 1,250 disciples, Mahakasyapa (the foremost in ascetic practices) is the foremost in ascetic practices, his body is golden, he abandoned his golden wife, left home to study the Way, day and night he is diligent, as if saving his own head from burning, he is compassionate to the poor and suffering sentient beings, constantly bestowing blessings and delivering them, he dwells in the world for the sake of the Dharma, this Mahakasyapa (the foremost in ascetic practices), is this person.’ Having spoken these words, the entire assembly all bowed to him. ‘At that time, Maitreya (the future Buddha) held Sakyamuni Buddha's (Sakyamuni) sanghati (monk's outer robe), covering his right hand, but it did not completely cover it, only covering two fingers, and again covering his left hand, it also only covered two fingers; the people were surprised and exclaimed: ‘The bodies of the Buddhas of the past were so small, all due to the greed, turbidity, and arrogance of sentient beings.’ Maitreya (the future Buddha) told Mahakasyapa (the foremost in ascetic practices): ‘You may manifest your supernatural powers, and speak of all the sutras and dharmas of the Buddhas of the past.’ ‘At that time, Mahakasyapa (the foremost in ascetic practices) leaped into the sky, performing the eighteen transformations, sometimes manifesting a large body filling the entire sky; after being large, he again manifested as small as a mustard seed, after being small, he again manifested as large; from his body came water, from below his body came fire; walking on the ground as if on water, walking on water as if on ground, sitting or lying in the air, his body did not sink or fall; rising from the east and disappearing in the west, rising from the west and disappearing in the east, rising from the south and disappearing in the north, rising from the north and disappearing in the south, rising from the edge and disappearing in the center, rising from the center and disappearing in the edge, rising from above and disappearing below, rising from below and disappearing above; in the empty sky, he transformed a crystal cave; relying on the Buddha's spiritual power, with a Brahma sound, he spoke the twelve divisions of the Sakyamuni Buddha's (Sakyamuni) teachings. --------------------------------------------------------------------------------