English
English version Then, with the ten directions (referring to the east, west, south, north, southeast, northeast, southwest, northwest, up, and down) as clear witnesses, those who come seeking the Dharma request the Dharma vessel, and holding this sutra, they can abide in the Dharma. The past Buddha's sutras are the mother, the future Buddhas also come from this, and the present Buddhas also arise from this. Those who practice this are the children of the Buddha. Sins and defilements are eliminated, practice does not regress, surpassing the seventh stage of dwelling, entering deeper realms of the Dharma. Those who abide in this sutra possess the merits and treasures of all Buddhas. When the Buddha spoke this Dharma, thirty 'heng bian sha' (as many as the sands of the Ganges River) of Bodhisattvas all attained this Samadhi (state of meditative absorption). Sixty-eight 'na shu ta' (a very large number) of Bodhisattvas had all their sins and coverings removed, all dwelling in the 'Awei Yue Zhi' ground (the stage of non-retrogression), all obtaining inexhaustible Dharani (total retention) and the voice of entry. Sixty billion of gods and humans, who had never before generated the Bodhi mind, now all generated the 'Anuttara-samyak-sambodhi' mind (the mind of unsurpassed complete enlightenment), hearing this Samadhi, all rejoiced and were willing. After rejoicing, they dwelt in the 'Awei Yue Zhi' ground, and in the future will achieve 'Anuttara-samyak-sambodhi'. The Buddha then bestowed predictions upon them, that after thirty billion hundred thousand kalpas (eons), they will all become Buddhas, named 'Free from Fear'. The Bodhisattvas each made vows, and then obtained the 'Dharma-kshanti of non-origination' (profound understanding of the non-arising and non-ceasing of all dharmas). Then, in their Buddha-fields (Buddha-lands), they will all become Buddhas, with the same name. The Buddha then surveyed the assembly with the eye of Samadhi and said to Manjusri (Manjusri) Bodhisattva: 'Therefore, Manjusri! Bodhisattvas who wish to protect my Dharma should dwell without attachment, should repent, should uphold, should speak this Dharma, should always be pure and solitary, and should not rely on anything.' Manjusri Bodhisattva then rose from his seat, arranged his robes, touched the ground with his head, prostrated to the Buddha, and reported to the Buddha: 'I am able to endure and protect this Dharma of non-attachment. In the Bodhisattva path, there is no 'I', no 'mine', neither existence nor non-existence, neither seeing nor hearing, neither obtaining nor disappearing.' At that time, thirty billion Bodhisattvas in the assembly, all with their palms together, stood up and reported to the Buddha: 'We are able to endure countless 'asamkhya' kalpas (immeasurably long periods of time) to protect the practice of Bodhisattvas.' The Bodhisattvas each offered their garments to the Buddha and immediately made vows. --------------------------------------------------------------------------------
Chinese
佛语弥勒菩萨言：“念若本所愿行，于后当持是法。于是三十亿菩萨中，八千菩萨能持是法耳。其余菩萨者，皆刚强，不能持法。于后皆当乱我法，亦不悔，亦不持。弥勒！有七事起菩萨意。何等为七事？一者、起菩萨意。二者、法欲尽时，护法使不尽，起菩萨意。三者、为十方人、非人起哀，起菩萨意。四者、见菩萨便起菩萨意。五者、施与起菩萨意。六者、见他人起菩萨意，便效起菩萨意。七者、闻佛身有三十二相端正、人向赞叹，便起菩萨意。弥勒！是为七事。其可起怛萨阿竭菩萨意，其护法使不尽，其哀十方人、非人起菩萨意，是三昧辈能护菩萨意，疾得阿惟越致。其四辈起菩萨意者，皆为刚强菩萨。” 佛语弥勒菩萨言：“有五法住，疾得阿惟越致。何等为五法？一者、等心于十方人、非人。二者、无所适莫于他人财宝。三者、其有说经法者，没命从后，终不说其恶。四者、其有供养衣被，若床、卧具、病瘦医药，所当得者，适无所慕。五者、深入微妙法中。是为五法。菩萨住，知是阿惟越致菩萨相。 “复有五法，菩萨住，为刚强。何等为五法？一者、面目无好色，二者、所作皆怯弱，三者、悭贪，四者、谕谄，五者、口但道空。是为五法住，菩萨刚强相也。 “复有五法，菩萨 现代汉语译本 佛对弥勒菩萨（Maitreya Bodhisattva，未来佛）说：‘如果忆念最初所发的誓愿和修行，在未来应当坚持这个法门。在这三十亿菩萨中，只有八千菩萨能够坚持这个法门。其余的菩萨，都刚强难化，不能坚持这个法门。在未来他们都会扰乱我的法，也不忏悔，也不坚持。弥勒（Maitreya）！有七件事会引发菩萨的意念。是哪七件事呢？第一，发起菩萨的意念。第二，在佛法将要衰竭的时候，为了保护佛法使其不衰竭，发起菩萨的意念。第三，为了十方的人和非人（指天龙八部等），生起哀悯之心，发起菩萨的意念。第四，见到菩萨就发起菩萨的意念。第五，布施的时候发起菩萨的意念。第六，见到他人发起菩萨的意念，就效仿着发起菩萨的意念。第七，听到佛身有三十二相（thirty-two marks of the Buddha，佛的特征），端正庄严，人们都赞叹，就发起菩萨的意念。弥勒（Maitreya）！这就是七件事。那些能够发起怛萨阿竭（Tathagata，如来）菩萨意念的，那些保护佛法使其不衰竭的，那些哀悯十方人和非人而发起菩萨意念的，这些修习三昧（samadhi，禅定）的人能够守护菩萨的意念，迅速获得阿惟越致（avaivartika，不退转）。其余四种发起菩萨意念的人，都是刚强难化的菩萨。’ 佛对弥勒菩萨（Maitreya Bodhisattva，未来佛）说：‘有五种法可以安住，迅速获得阿惟越致（avaivartika，不退转）。是哪五种法呢？第一，以平等心对待十方的人和非人（指天龙八部等）。第二，对于他人的财宝，没有贪求之心。第三，那些宣说经法的人，即使付出生命也要跟随，始终不说他们的坏话。第四，对于供养的衣服、被褥，或者床、卧具、疾病医药等，本应得到的，也不贪求。第五，深入微妙的佛法之中。这就是五种法。菩萨安住于此，就知道这是阿惟越致（avaivartika，不退转）菩萨的相。’ ‘又有五种法，菩萨安住于此，就会变得刚强难化。是哪五种法呢？第一，面色不好看。第二，所作所为都怯懦。第三，悭吝贪婪。第四，谄媚。第五，口头上只说空。这就是五种法，是菩萨刚强的相。’ ‘又有五种法，菩萨
English
English version The Buddha said to Maitreya Bodhisattva (the future Buddha): 'If you remember your original vows and practices, you should uphold this Dharma in the future. Among these thirty billion Bodhisattvas, only eight thousand Bodhisattvas are able to uphold this Dharma. The rest of the Bodhisattvas are stubborn and difficult to transform, and cannot uphold this Dharma. In the future, they will all disrupt my Dharma, and they will not repent, nor will they uphold it. Maitreya! There are seven things that can arouse the mind of a Bodhisattva. What are the seven things? First, arousing the mind of a Bodhisattva. Second, when the Dharma is about to decline, in order to protect the Dharma and prevent it from declining, arousing the mind of a Bodhisattva. Third, for the sake of the people and non-humans (referring to the eight classes of gods and dragons, etc.) in the ten directions, giving rise to compassion, arousing the mind of a Bodhisattva. Fourth, seeing a Bodhisattva, arousing the mind of a Bodhisattva. Fifth, giving alms, arousing the mind of a Bodhisattva. Sixth, seeing others arousing the mind of a Bodhisattva, imitating and arousing the mind of a Bodhisattva. Seventh, hearing that the Buddha's body has the thirty-two marks of the Buddha (thirty-two marks of the Buddha, characteristics of the Buddha), is upright and dignified, and people praise it, arousing the mind of a Bodhisattva. Maitreya! These are the seven things. Those who can arouse the mind of Tathagata (Tathagata, Thus Come One) Bodhisattva, those who protect the Dharma and prevent it from declining, those who have compassion for the people and non-humans in the ten directions and arouse the mind of a Bodhisattva, those who practice samadhi (samadhi, meditation) can guard the mind of a Bodhisattva and quickly attain avaivartika (avaivartika, non-retrogression). The other four types of people who arouse the mind of a Bodhisattva are all stubborn and difficult to transform Bodhisattvas.' The Buddha said to Maitreya Bodhisattva (the future Buddha): 'There are five dharmas in which one can abide and quickly attain avaivartika (avaivartika, non-retrogression). What are the five dharmas? First, treating the people and non-humans (referring to the eight classes of gods and dragons, etc.) in the ten directions with an equal mind. Second, having no desire for the wealth and treasures of others. Third, those who proclaim the Dharma, even at the cost of their lives, should follow them and never speak ill of them. Fourth, for the clothes, bedding, or beds, bedding, and medicine for illness that are offered, one should not be greedy for what one should receive. Fifth, deeply entering into the subtle Dharma. These are the five dharmas. When a Bodhisattva abides in these, he knows that this is the characteristic of an avaivartika (avaivartika, non-retrogressing) Bodhisattva.' 'There are also five dharmas in which a Bodhisattva abides, and he will become stubborn and difficult to transform. What are the five dharmas? First, having an unpleasant complexion. Second, being timid in all actions. Third, being stingy and greedy. Fourth, being flattering. Fifth, only speaking of emptiness. These are the five dharmas, which are the characteristics of a stubborn Bodhisattva.' 'There are also five dharmas, a Bodhisattva --------------------------------------------------------------------------------
Chinese
住，知是阿惟越致法。何等为五法？一者无我，二者无人，三者不处法有二，四者不著于菩萨，五者不持想视佛。是为菩萨五法住，疾得阿惟越致。” 佛尔时便说偈言： “不当贡高， 及与嫉妒， 妄造非说， 索人长短， 亦非口语， 及与怯弱， 如是曹人， 不能护法。 若有行者， 在于空闲， 能忍微妙， 不但口言， 譬若如犀， 常乐独处， 如是曹辈， 能护后法。 常喜独处， 乐于清净， 譬如怖禽， 乐在深山； 不乐供养， 譬如虚空， 如是人者， 能护尊法。 朽弃躯体， 及与寿命， 何况世间， 所有珍宝； 力行精进， 于无所著， 如是法器， 能护后法。 于后来世， 当有是人， 当自说言， 我菩萨行； 志意迷乱， 著于世间， 不能奉行， 护于明法。 我念宿命， 提和竭佛， 过于尔时， 八十亿劫， 尔时有佛， 号为光明， 为一切人， 说是三昧。 第一大会， 八十那术， 第二会六 七十那术， 第三会七 十三那术， 皆悉逮得， 阿惟越致。 其佛寿命， 住世一亿， 项中光明， 七十逾旬； 比 现代汉语译本： ‘安住于此，便知是阿惟越致（Avivecca，不退转）之法。什么是五法呢？一是无我，二是无人，三是不执著于“法有二”的观念，四是不执著于菩萨的身份，五是不以固定的形象去看待佛。这就是菩萨安住的五法，能迅速证得阿惟越致。’ 佛陀当时说了这首偈语： ‘不应当贡高自满，也不应当嫉妒他人，不要凭空捏造不实之说，不要挑剔别人的缺点，也不要说虚假的言语，以及不要胆怯懦弱。像这样的人，不能守护佛法。如果修行者，身处空闲之处，能够忍受微妙之法，不只是口头上说说而已，譬如犀牛一样，常常喜欢独自居住，像这样的人，能够守护后世的佛法。常常喜欢独自居住，乐于清净，譬如害怕的鸟雀，喜欢待在深山里；不贪图供养，譬如虚空一样，像这样的人，能够守护尊贵的佛法。 能够舍弃躯体和寿命，更何况是世间的所有珍宝呢？努力修行精进，对于一切都无所执著，这样的法器，能够守护后世的佛法。在未来的世代，当有这样的人，会自己说：‘我行的是菩萨道’；但他们的心意迷乱，执著于世间，不能奉行，守护这光明的佛法。我回忆起宿命，提和竭佛（Dipankara Buddha，锭光佛），在过去那时，八十亿劫之前，那时有佛，号为光明佛（Buddha of Light），为一切人，宣说这三昧（Samadhi，禅定）。 第一次法会，有八十那术（Niyuta，古印度数字单位）的人参加，第二次法会有六十七那术的人参加，第三次法会有七十三那术的人参加，他们都证得了阿惟越致。那位佛的寿命，住世一亿年，颈项中的光明，有七十逾旬（Yojana，古印度长度单位）长；’
English
English version: ‘Residing in this, one knows it is the Dharma of Avivecca (non-retrogression). What are the five Dharmas? First, no self; second, no person; third, not clinging to the idea that ‘Dharma exists in two ways’; fourth, not being attached to the identity of a Bodhisattva; fifth, not perceiving the Buddha with fixed images. These are the five Dharmas in which a Bodhisattva dwells, quickly attaining Avivecca.’ The Buddha then spoke this verse: ‘One should not be arrogant, nor jealous, nor fabricate false statements, nor find fault with others, nor speak deceitfully, nor be timid. Such people cannot protect the Dharma. If a practitioner, dwelling in solitude, can endure the subtle Dharma, not just in words, like a rhinoceros, always delighting in solitude, such people can protect the Dharma in later times. Always delighting in solitude, delighting in purity, like a frightened bird, delighting in deep mountains; not craving offerings, like the empty sky, such people can protect the honored Dharma. Able to abandon the body and life, how much more so worldly treasures? Vigorously practicing diligently, without attachment to anything, such a vessel of Dharma can protect the Dharma in later times. In future generations, there will be such people who will say, ‘I am practicing the Bodhisattva path’; but their minds are confused, attached to the world, unable to uphold and protect this bright Dharma. I recall my past life, Dipankara Buddha (Dipankara Buddha), in the past, eighty billion kalpas ago, at that time there was a Buddha, named the Buddha of Light (Buddha of Light), for all people, he expounded this Samadhi (Samadhi). The first assembly had eighty Niyutas (Niyuta, an ancient Indian numerical unit) of people, the second assembly had sixty-seven Niyutas of people, the third assembly had seventy-three Niyutas of people, all of whom attained Avivecca. That Buddha’s lifespan, he lived for one hundred million years, the light in his neck, was seventy Yojanas (Yojana, an ancient Indian unit of length) long;’