English
'Then Prince Moon Canopy asked: 'What is the offering of Dharma?' The Deva replied: 'You should go and ask Bhaisajyaraja Tathagata (Medicine King Thus Come One), who will extensively explain the offering of Dharma to you.' At that time, Prince Moon Canopy went to Bhaisajyaraja Tathagata, prostrated at the Buddha's feet, and stood to one side, saying to the Buddha: 'World Honored One! Among all offerings, the offering of Dharma is the most supreme. What is the offering of Dharma?' The Buddha said: 'Good man! The offering of Dharma refers to the profound sutras spoken by all Buddhas, which are difficult for all beings in the world to believe and accept, subtle and difficult to see, pure and without defilement, and cannot be attained merely through conceptual thinking. It is contained within the Bodhisattva's Dharma treasury, sealed with the dharani (mantra) seal. Reaching the state of non-retrogression, accomplishing the six paramitas (perfections), skillfully distinguishing the meaning, conforming to the Dharma of Bodhi, surpassing all sutras. Entering great compassion, departing from all demonic affairs and all wrong views. Conforming to the law of dependent origination, without self, without person, without sentient beings, without lifespan, empty, without characteristics, without action, without arising. Able to enable sentient beings to sit in the place of enlightenment and turn the wheel of Dharma, praised and extolled by all devas, nagas, gandharvas (celestial musicians), and others. Able to enable sentient beings to enter the treasury of the Buddha's Dharma, gathering all the wisdom of all virtuous sages. Explaining the path practiced by all Bodhisattvas, relying on the meaning of the true nature of all dharmas. Clearly proclaiming the Dharma of impermanence, suffering, emptiness, non-self, and nirvana, able to save all sentient beings who have violated precepts; able to cause fear and dread in all demons, heretics, and those who are greedy and attached; praised by all Buddhas and virtuous sages. Turning away from the suffering of birth and death, showing the joy of nirvana, spoken by all Buddhas of the ten directions and three times. If one hears such sutras, believes, understands, receives, upholds, reads, and recites them, and uses skillful means to explain them to sentient beings, showing them clearly, and protecting the Dharma, this is called the offering of Dharma. Furthermore, practicing according to the Dharma as it is said, conforming to the twelve links of dependent origination, departing from all wrong views, attaining the patience of non-birth; firmly believing that there is no self and no sentient beings, but without contradiction or contention in the cause and effect of karma, departing from all that is mine. Relying on the meaning, not relying on the words; relying on wisdom, not relying on consciousness; relying on the sutras of definitive meaning, not relying on the sutras of provisional meaning; relying on the Dharma, not relying on the person. Conforming to the characteristics of the Dharma, without any place to enter. --------------------------------------------------------------------------------
Chinese
，无所归。无明毕竟灭故，诸行亦毕竟灭；乃至生毕竟灭故，老死亦毕竟灭。作如是观，十二因缘，无有尽相，不复起见，是名最上法之供养。’” 佛告天帝：“王子月盖从药王佛闻如是法，得柔顺忍。即解宝衣严身之具，以供养佛，白佛言：‘世尊！如来灭后，我当行法供养，守护正法。愿以威神加哀建立，令我得降魔怨，修菩萨行。’佛知其深心所念，而记之曰：‘汝于末后，守护法城。’天帝！时王子月盖，见法清净，闻佛授记，以信出家，修集善法；精进不久，得五神通，逮菩萨道，得陀罗尼，无断辩才。于佛灭后，以其所得神通、总持、辩才之力，满十小劫，药王如来所转法轮随而分布。月盖比丘以守护法，勤行精进，即于此身，化百万亿人于阿耨多罗三藐三菩提，立不退转；十四那由他人，深发声闻、辟支佛心；无量众生得生天上。天帝！时王宝盖岂异人乎？今现得佛，号宝炎如来；其王千子，即贤劫中千佛是也。从迦罗鸠孙驮为始得佛，最后如来号曰楼至。月盖比丘，即我身是。如是，天帝！当知此要，以法供养于诸供养为上为最，第一无比。是故天帝！当以法之供养，供养于佛。” 维摩诘所说经嘱累品第十四 于是佛告弥勒菩萨言：“弥勒！我今以是无量亿阿僧祇劫所集阿耨 ‘无所归。无明（avidyā，ignorance）毕竟灭故，诸行（saṃskāra，volitional actions）亦毕竟灭；乃至生（jāti，birth）毕竟灭故，老死（jarā-maraṇa，old age and death）亦毕竟灭。作如是观，十二因缘（dvādaśāṅga-pratītyasamutpāda，the twelve links of dependent origination），无有尽相，不复起见，是名最上法之供养。’ 佛告天帝（Devendra，ruler of the gods）: ‘王子月盖（Candra-ucchādana）从药王佛（Bhaiṣajyarāja Buddha）闻如是法，得柔顺忍（kṣānti，patience）。即解宝衣严身之具，以供养佛，白佛言：‘世尊（Bhagavan，World-Honored One）！如来（Tathāgata，Thus Come One）灭后，我当行法供养，守护正法。愿以威神加哀建立，令我得降魔怨，修菩萨（bodhisattva，enlightenment being）行。’佛知其深心所念，而记之曰：‘汝于末后，守护法城。’天帝！时王子月盖，见法清净，闻佛授记，以信出家，修集善法；精进不久，得五神通（pañcābhijñā，five supernormal powers），逮菩萨道，得陀罗尼（dhāraṇī，mantra），无断辩才。于佛灭后，以其所得神通、总持（dhāraṇī，retentive memory）、辩才之力，满十小劫（antarakalpa，small eon），药王如来所转法轮（dharma-cakra，wheel of Dharma）随而分布。月盖比丘（bhikṣu，monk）以守护法，勤行精进，即于此身，化百万亿人于阿耨多罗三藐三菩提（anuttarā-samyak-saṃbodhi，unsurpassed perfect enlightenment），立不退转；十四那由他（nayuta，a large number）人，深发声闻（śrāvaka，hearer）、辟支佛（pratyekabuddha，solitary buddha）心；无量众生得生天上。天帝！时王宝盖岂异人乎？今现得佛，号宝炎如来（Ratna-prabhāsa Tathāgata）；其王千子，即贤劫（bhadrakalpa，fortunate eon）中千佛是也。从迦罗鸠孙驮（Krakucchanda Buddha）为始得佛，最后如来号曰楼至（Rucika Buddha）。月盖比丘，即我身是。如是，天帝！当知此要，以法供养于诸供养为上为最，第一无比。是故天帝！当以法之供养，供养于佛。’ 维摩诘所说经嘱累品第十四 于是佛告弥勒菩萨（Maitreya Bodhisattva）言：‘弥勒！我今以是无量亿阿僧祇劫（asaṃkhyeya-kalpa，innumerable eons）所集阿耨
English
'Nowhere to return. Because ignorance (avidyā) is ultimately extinguished, volitional actions (saṃskāra) are also ultimately extinguished; and so on, because birth (jāti) is ultimately extinguished, old age and death (jarā-maraṇa) are also ultimately extinguished. Contemplate in this way, the twelve links of dependent origination (dvādaśāṅga-pratītyasamutpāda) have no end, and no further views arise. This is called the supreme offering of the Dharma.' The Buddha said to Devendra (ruler of the gods): 'Prince Candra-ucchādana heard this Dharma from Bhaiṣajyarāja Buddha (Medicine King Buddha) and attained forbearance. He immediately removed his jeweled garments and ornaments to offer to the Buddha, and said to the Buddha: 'World-Honored One (Bhagavan)! After the Tathāgata (Thus Come One) passes away, I will make offerings through the Dharma and protect the True Dharma. I hope that with your divine power, you will establish me, so that I can subdue the demons and practice the bodhisattva (enlightenment being) path.' The Buddha knew his deep thoughts and prophesied: 'In the future, you will protect the city of Dharma.' Devendra! At that time, Prince Candra-ucchādana, seeing the purity of the Dharma and hearing the Buddha's prophecy, left home with faith, cultivated good deeds; and before long, he attained the five supernormal powers (pañcābhijñā), attained the bodhisattva path, obtained dhāraṇī (mantra), and had uninterrupted eloquence. After the Buddha passed away, with the power of his supernormal powers, retentive memory (dhāraṇī), and eloquence, for ten small eons (antarakalpa), he distributed the Dharma-wheel (dharma-cakra) turned by Bhaiṣajyarāja Buddha. The monk (bhikṣu) Candra-ucchādana, by protecting the Dharma and diligently practicing, in this very life, transformed a million trillion people to attain unsurpassed perfect enlightenment (anuttarā-samyak-saṃbodhi), establishing them in non-retrogression; fourteen nayutas (a large number) of people deeply developed the minds of hearers (śrāvaka) and solitary buddhas (pratyekabuddha); and countless beings were born in the heavens. Devendra! Was King Ratna-ucchādana a different person? Now he has attained Buddhahood and is called Ratna-prabhāsa Tathāgata (Jewel Light Thus Come One); his thousand sons are the thousand Buddhas of the fortunate eon (bhadrakalpa). Starting with Krakucchanda Buddha, the last Tathāgata will be called Rucika Buddha. The monk Candra-ucchādana is myself. Thus, Devendra! Know this essential point: offering through the Dharma is the highest, the best, and incomparable among all offerings. Therefore, Devendra! Offer to the Buddha with the offering of the Dharma.' Vimalakirti Sutra, Chapter 14: Entrustment Then the Buddha said to Maitreya Bodhisattva: 'Maitreya! I now entrust to you the unsurpassed --------------------------------------------------------------------------------
Chinese
多罗三藐三菩提法，付嘱于汝。如是辈经，于佛灭后末世之中，汝等当以神力，广宣流布于阎浮提，无令断绝。所以者何？未来世中，当有善男子、善女人，及天、龙、鬼神、乾闼婆、罗刹等，发阿耨多罗三藐三菩提心，乐于大法；若使不闻如是等经，则失善利。如此辈人，闻是等经，必多信乐，发希有心，当以顶受，随诸众生所应得利，而为广说。 “弥勒当知！菩萨有二相。何谓为二？一者，好于杂句文饰之事；二者，不畏深义如实能入。若好杂句文饰事者，当知是为新学菩萨；若于如是无染无著甚深经典，无有恐畏，能入其中，闻已心净，受持读诵，如说修行，当知是为久修道行。 “弥勒！复有二法，名新学者，不能决定于甚深法。何等为二？一者，所未闻深经，闻之惊怖生疑，不能随顺，毁谤不信，而作是言：‘我初不闻。从何所来？’二者，若有护持解说如是深经者，不肯亲近、供养、恭敬，或时于中说其过恶。有此二法，当知是为新学菩萨，为自毁伤，不能于深法中，调伏其心。 “弥勒！复有二法，菩萨虽信解深法，犹自毁伤，而不能得无生法忍。何等为二？一者，轻慢新学菩萨，而不教诲；二者，虽解深法，而取相分别。是为二法。” 弥勒菩萨闻说是已，白佛言：“世 现代汉语译本： ‘如来正等正觉（Anuttara-samyak-sambodhi，无上正等正觉）之法，我交付给你。像这样的经典，在佛陀灭度后的末法时代，你们应当以神通之力，在阎浮提（Jambudvipa，我们所居住的这个世界）广为宣扬流布，不要让它断绝。为什么呢？因为未来世中，将会有善男子、善女人，以及天（Deva，天神）、龙（Naga，龙族）、鬼神（Yaksa，夜叉等）、乾闼婆（Gandharva，香音神）、罗刹（Rakshasa，恶鬼）等，发起阿耨多罗三藐三菩提心（Anuttara-samyak-sambodhi-citta，无上正等正觉之心），喜爱大法；如果他们不能听闻像这样的经典，就会失去善利。像这样的人，听闻这些经典，必定会多生信乐，发起稀有之心，应当以头顶受持，随顺各种众生所应得到的利益，而为他们广为解说。 ‘弥勒（Maitreya，慈氏菩萨）！你应该知道，菩萨有两种相。哪两种呢？一是，喜欢杂乱的语句和文饰之事；二是，不畏惧深奥的义理，能够如实地进入。如果喜欢杂乱的语句和文饰之事，应当知道这是新学菩萨；如果对于像这样没有染著的甚深经典，没有恐惧，能够进入其中，听闻后内心清净，受持读诵，如所说的那样修行，应当知道这是久修道行的菩萨。 ‘弥勒（Maitreya，慈氏菩萨）！又有两种法，名为新学者，不能够在甚深法中得到决定。哪两种呢？一是，对于未曾听闻的甚深经典，听闻后惊慌恐惧，产生疑惑，不能随顺，毁谤不信，并且这样说：‘我从来没有听闻过。是从哪里来的？’二是，如果有护持解说像这样甚深经典的人，不肯亲近、供养、恭敬，或者有时在其中说他们的过失。有这两种法，应当知道这是新学菩萨，是自己毁伤自己，不能在甚深法中，调伏自己的心。 ‘弥勒（Maitreya，慈氏菩萨）！又有两种法，菩萨虽然信解甚深法，仍然会自己毁伤自己，而不能得到无生法忍（Anutpattika-dharma-kshanti，对诸法不生不灭的真理的证悟）。哪两种呢？一是，轻慢新学菩萨，而不教诲；二是，虽然理解甚深法，却取著于相而加以分别。这就是两种法。’ 弥勒菩萨（Maitreya Bodhisattva，慈氏菩萨）听闻这些话后，对佛说：‘世尊！’