Chinese
考虑到难以理解，因此一心想着为了那个目的要亲见殊胜本尊。如上所说的阿阇梨阿阇梨没有得到灌顶，所以花朵落在了弥勒佛身上。虽然不清楚灌顶的续部和坛城是什么，但似乎是幻化网的坛城。班智达喇嘛说，因为这位阿阇梨依赖幻化网的续部来修持慈氏法。然后是古尔巴帕尔瓦塔，也就是经文中被称为鸠鸠吒播陀帕尔瓦塔，被称为鸟足山的地方，他在那里的一个山洞里修持圣者慈氏，三年里什么征兆也没有出现，感到灰心丧气就出来了。看到岩石的表面上有鸟窝，早上飞出去觅食，傍晚回到窝里，翅膀稍微碰到岩石的表面。因为时间长了，看到岩石被磨损了，心想我的精进太小了，于是又回去修了三年。同样地又出来的时候，看到水滴把岩石磨损了。又修了三年出来的时候，看到一个老人用柔软的棉布擦拭铁器，说这是用来做细针的，以前也是用棉布擦拭，铁器磨损了才有了这么一点针。说着，拿出一个装满针的容器给他看。又修了三年，就这样十二年都没有出现征兆，感到灰心丧气就出来了。走到一座城市，看到一只母狗咬着人吃，身上爬满了蛆虫，生起了极大的悲心，心想如果不清除这些虫子，这只狗就会死，如果清除了扔掉，这些虫子也会死，不如割下自己身上的肉，把这些虫子放进去。想着，从名叫阿চিন্তা的城市里拿了一把剃刀，把钵和锡杖放在一边。用剃刀从腿上的肉上割下来，闭上眼睛开始拿虫子，结果用手摸到的只是泥土，睁开眼睛一看，狗和虫子都不见了，看到的是庄严的弥勒佛，光芒四射。于是说：唉呀，唯一的父亲，我的救护者！费尽千辛万苦也没有结果！为什么雨云聚集在海洋的军队中，却被痛苦燃烧，滴下干渴？我修了那么久，您却不显现尊容，说着流下了眼泪。
English
Considering it difficult to understand, he single-mindedly thought that he should see the face of the supreme deity for that purpose. The empowerment was not received by the aforementioned teacher Arhata, so the flower fell on the victorious Maitreya. Although it is not clear what the tantra and mandala of the empowerment were, it seems to be the mandala of the Magical Net. Lama Pandita said that because this teacher relied on the tantra of the Magical Net to practice the Maitreya method. Then there was Gurupa Parvata, which is called Kukkutapada Parvata in the scriptures, known as the Chicken Foot Mountain, where he practiced the noble Maitreya in a cave there. For three years, no signs appeared, so he became discouraged and came out. He saw a bird's nest on the surface of the rock, flying out to find food in the morning and returning to the nest in the evening, with its wings slightly touching the surface of the rock. Because of the long time, he saw that the rock was worn away, and thought that my diligence was too small, so he returned and practiced for three years. Similarly, when he came out again, he saw that the rock was worn away by water droplets. After practicing for another three years, he came out and saw an old man wiping iron with soft cotton, saying that it was used to make fine needles. He used to wipe it with cotton, and only this little bit of needle was made from the worn-out iron. Saying that, he showed him a container full of needles. He practiced for another three years, and in this way, no signs appeared for twelve years, so he became discouraged and came out. He walked to a city and saw a female dog biting and eating people, covered with maggots, and a great compassion arose. He thought that if he did not remove these worms, the dog would die, and if he removed them and threw them away, the worms would also die. It would be better to cut off the flesh from his own body and put the worms in there. Thinking that, he took a razor from the city called Achinta, and put the bowl and staff aside. He cut off the flesh from his thigh with the razor, closed his eyes and began to pick up the worms, but his hand only found dirt. When he opened his eyes, the dog and the worms were gone, and he saw the glorious Maitreya, radiant with light. Then he said: Alas, the only father, my protector! I have worked hard with a hundred hardships, but there is no result! Why do the rain clouds gather in the army of the ocean, but are burned by suffering and drip with thirst? I have practiced so much, but you do not show your face, and he shed tears.
Chinese
幼童的。天王降下雨，如种子不佳不生出。诸佛纵然已降临，无缘之人不享用。为自业障所遮蔽，所以未能得见。我则恒常在你身旁。往昔持诵明咒之能力，如今以大悲心割舍自身血肉之苦行，清净罪障，方得见之。现在扛在肩上，向城市之人展示。展示后，他人无人得见。一卖酒妇人见其扛一小狗，之后资财用度不尽。一贫穷之人因扛此物，一以维生者仅见其足部，亦得三摩地，获共同成就。彼时，导师获得法流之三摩地。问汝欲何求？答请弘扬大乘。言执我衣角。执后立即抵达兜率天（དགའ་ལྡན།，梵文：Tushita，梵文罗马拟音：Tuṣita，汉语字面意思：喜足天）。彼处萨地之古注中云：于兜率天住六月。亦有说住十五年等，说法不一。然于汉藏普遍流传之说法为住五十年。然彼亦以半年为一年计，故为二十五年，印度人如是说。于彼兜率天，于弥旁怙主处听闻所有大乘之法，通达所有经部之义。听闻慈氏五法时，仅听闻每一条，便得一不同之三摩地之门。复又返回人间利益众生时，得他心通，无有阻碍。需半月或一月方能到达之遥远之处，与眷属一同前往，仅需一时辰或一日便可到达。初见慈氏尊容之时，便安住于彼时之青春年华。年过九十，然如之前一般。身上有三十二相之随好，等等，总而言之，拥有证得果位之圣者之功德，且于梦中亦无为己之作意。
English
Of a child. Although the king of gods sends down rain, like a bad seed that doesn't sprout. Even though the Buddhas have come, those without fortune do not enjoy it. Obscured by the veils of their own karma, they are unable to see. I am always by your side. All the power of reciting mantras in the past, now with great compassion, the difficulty of cutting off the flesh of one's own body purifies sins and obscurations, and then one can see. Now carry it on your shoulder and show it to the people of the city. After showing it, no one else could see anything. A wine-selling woman saw him carrying a puppy, and afterwards her wealth was inexhaustible. A poor person carrying this, a provider who only saw his feet, also attained samadhi and gained common accomplishments. At that time, the teacher attained the samadhi of the Dharma stream. When asked what you desire, he replied, "Please propagate the Mahayana." He said, "Hold onto the hem of my robe." Upon holding it, he immediately arrived in Tushita (དགའ་ལྡན།,梵文：Tushita，梵文罗马拟音：Tuṣita，汉语字面意思：Joyful Realm). There, in the ancient commentary of Sa-de, it is said: "He stayed in Tushita for six months." Some say he stayed for fifteen years, and so on, with varying accounts. However, it is commonly said throughout Tibet and China that he stayed for fifty years. But that is counting half a year as a year, so it is twenty-five years, as the Indians say. There in Tushita, from Lord Maitreya, he heard all the teachings of the Mahayana without exception, and understood the meaning of all the sutras. When listening to the Five Teachings of Maitreya, just by listening to each point, he attained a different gate of samadhi. Again, when he returned to the human realm to benefit beings, he gained unobstructed clairvoyance of others' minds. Traveling with his retinue to distant places that would take half a month or a month to reach, he would arrive in just one hour or one day. When he first saw the face of Maitreya, he remained in the youth of that time. Even at the age of ninety, he remained as before. He had the minor marks of the thirty-two major marks on his body, and so on. In general, he possessed the manifest qualities of an arya who has attained the bhumis, and in particular, even in his dreams, he had no thought of self-interest.
Tibetan
ཏིང་ངེ་འཛིན་གྱི་སྒོ་མཐའ་ཡས་པ་ལ་སྤྱོད་པ་དང༌། ཤིན་ཏུ་འཇམ་ཞིང་དུལ་ལ་དེས་པ་ཡང་ཡིན་ལ། གྲུབ་མཐའ་ངན་པ་སུན་འབྱིན་ཞིང་སྤྱོད་པ་ངན་པ་ཚར་གཅོད་པ་སོགས་ལྷག་པར་རྣོ་བ་དང༌། ཐོས་པས་མི་ངཽམ་ཉིད་དང་ནི། ཟང་ཟིང་མེད་པར་ཆོས་སྦྱིན་དང༌། ཞེས་སོགས་ཀྱི་ལོངས་སྤྱོད་ལ་སྤྱོད་བཞིན་པ་སོགས་རྒྱུ་མཚན་དུ་མས་ས་གསུམ་པ་བརྙེས་པར་བྱེད་དོ། །དེ་ཡང་སློབ་དཔོན་དེས་དང་པོར་མ་ག་དྷཱའི་ཡུལ་གྱི་ཕྱོགས་ཅིག་བེ་ལུ་བ་ན་ཞེས་བྱ་བའི་ནགས་སུ་གཙུག་ལག་ཁང་མཛད་དེ་བཞུགས་ནས་སློབ་མ་ཚུལ་ཁྲིམས་དང་ལྡན་ཞིང་མང་དུ་ཐོས་པ་བརྒྱད་ལ་ཐེག་པ་ཆེན་པོའི་ཆོས་ཟབ་མོ་དག་བཀྲོལ་ཞིང་བསྟན་པས། དེ་ཐམས་ཅད་ཀྱང་བཟོད་པ་ཐོབ་ཅིང་སྐྱེ་བོ་དད་པའི་ཕྱིར་རྫུ་འཕྲུལ་མངོན་པར་འདུ་བྱེད་པ་མདོ་སྡེ་རྒྱ་མཚོའི་ཕ་རོལ་ཏུ་སོན་པ་ཤ་སྟག་བྱུང་སྟེ། གནས་དེ་ལ་ཆོས་ཀྱི་མྱུ་གུའི་དགོན་པར་གྲགས་སོ། །དེར་བྱམས་པའི་ཆོས་ལྔ་ཡང་ཡི་གེར་བཀོད། མངོན་པ་ཀུན་ལས་བཏུས་དང༌། ཐེག་པ་ཆེན་པོ་བསྡུས་པ་དང༌། ས་སྡེ་ ལྔ་དང༌། མངོན་པར་རྟོགས་པའི་རྒྱན་གྱི་རྣམ་པར་བཤད་པ་ལ་སོགས་པ་བསྟན་བཅོས་ཕལ་ཆེར་མཛད། དེ་ནས་ཡུལ་ནུབ་ཕྱོགས་དང་ཉེ་བ་གྲོང་ཁྱེར་ས་ག་རི་ཞེས་བྱ་བར་ཨུཥྨ་པུ་རི་ཞེས་བྱ་བའི་གཙུག་ལག་ཁང་དུ་རྒྱལ་པོ་ཟབ་མོའི་སྦྱིན་བདག་བྱས་ཏེ་ཕྱོགས་བཞིའི་དགེ་སློང་ཐམས་ཅད་འདུས། དེར་འཕགས་པ་ཐོགས་མེད་ཀྱིས་སོ་སོའི་བློ་དང་འཚམ་པར་ཆོས་མང་དུ་བསྟན་ཏེ། ཉན་ཐོས་ཀྱི་སྡེ་སྣོད་གསུམ་དང༌། ཐེག་པ་ཆེན་པོའི་མདོ་སྡེ་ལྔ་བརྒྱ་ཙམ་བཤད་ཅིང༌། ཐམས་ཅད་ཀྱང་ཡང་དག་པའི་དོན་ལ་བཀོད་པས་ཐེག་པ་ཆེན་པོ་ལ་རིགས་སད་ཅིང་མདོ་སྡེའི་དོན་ལ་བློ་གྲོས་རྒྱས་པ་སྟོང་ཕྲག་བརྒལ་བ་ཙམ་བྱུང་སྟེ་དེ་ཡང་སྔོན་ཐེག་པ་ཆེན་པོ་ཤིན་ཏུ་དར་བ་ལས། ཕྱིས་དུས་ཀྱི་དབང་གིས་བློ་གྲོས་ཆུང་ངུར་གྱུར་པ་དང༌། དགྲ་ལན་གསུམ་གྱིས་རིམ་པས་ཉམས་ཏེ། སློབ་དཔོན་འདི་བྱོན་པའི་དུས་ཀྱི་ཐོག་མ་ན། ཐེག་པ་ཆེན་པོའི་ཕྱོགས་འཛིན་པའི་དགེ་སློང་མང་པོ་ཡོད་ནའང་ཐེག་པ་ཆེན་པོའི་མངོན་པ་ཤེས་པ་ནི་ཡེ་མེད་ཅིང༌། མདོ་སྡེ་རེ་རེ་ནས་འདོན་པ་དར་པོ་ཡོད་ཀྱང༌། མདོ་དོན་ཇི་བཞིན་དུ་ཤེས་པ་མེད་པ་ལ་གནས་དེར་སློབ་དཔོན་ཉིད་སློབ་མའི་མཆོག་བརྒྱད་དང་བཅས་པས་ཆོས་བསྟན་པས། དེ་ལྟར་གྱུར་པའི་ཚེ་ཐེག་པ་ཆེན་པོའི་བསྟན་པ་བར་སྐབས་སུ་ནུབ་པ་ལས་སླར་ཡང་དར་བར་གྱུར་ཏོ་ཞེས་ཕྱོགས་ཀུན་ཏུ་གྲགས་སོ། །དེའི་ཚེ་རྒྱལ་པོ་ཟབ་མོའི་ཕྱོགས
Chinese
修行无量禅定之门，极其柔和调顺，且具威力，能破斥恶劣宗派，制裁不良行为等，尤为锐利。闻法不厌倦，不求俗物而行法布施等，以种种受用而行持，以诸多理由证得三地。其导师最初在摩揭陀国（Magadha）的某个地方，名为贝鲁瓦那（Veluvana）的森林中建造寺庙并居住，为八位持戒且博学的弟子阐释并讲授甚深的大乘佛法。他们全部都获得了安忍，并且为了使人们生起信心而显现神通，全都达到了经部如海的彼岸。那个地方被称为“法之苗芽寺”。在那里，还将慈氏五论记录成文字，并著有《摄大乘论》、《大乘阿毗达磨集论》、《五地事》、《现观庄严论释》等大部分论著。之后，在靠近西方地区的萨伽日（Sāgarī）城，国王扎莫（Zabmo）作为施主，在名为乌什玛普日（Uṣmapurī）的寺庙中聚集了四方的所有僧侣。在那里，圣者无著（Asaṅga）根据每个人的根器，广泛地讲授佛法，讲解了声闻乘的三藏和大约五百部大乘经典，并且全部都引导至正确的意义上，从而使成千上万的人们唤醒了大乘的种姓，增长了对经部意义的智慧。以前大乘非常兴盛，后来由于时代的变迁，智慧变得浅薄，并且逐渐被三次敌对势力所摧毁。在这位导师出现的初期，虽然有很多信奉大乘的僧侣，但根本没有人了解大乘的阿毗达磨，虽然背诵每一部经典非常盛行，但没有人真正了解经典的意义。导师本人与八位杰出弟子一起在那里讲授佛法，在这种情况下，大乘佛法从一度衰落中再次兴盛起来，这在各处都广为人知。当时，国王扎莫（Zabmo）一方。
English
Practicing the immeasurable doors of samadhi, being extremely gentle, subdued, and also powerful, refuting evil doctrines, curbing bad behaviors, and so on, being particularly sharp. Never tiring of hearing the Dharma, giving Dharma without seeking worldly things, and so on, practicing with various enjoyments, attaining the third ground with many reasons. That teacher first built and resided in a monastery in a forest called Veluvana in a part of the country of Magadha, explaining and teaching the profound Mahayana Dharma to eight disciples who were disciplined and highly learned. All of them attained forbearance, and in order to generate faith in people, they manifested miraculous powers, all reaching the other shore of the ocean of sutras. That place became known as the "Monastery of the Seedlings of Dharma." There, the Five Treatises of Maitreya were also written down. He also composed most of the treatises such as the Abhidharma-samuccaya, the Mahāyānasaṃgraha, the Five Categories of Grounds, and the Explanation of the Ornament for Clear Realization. Then, in the city called Sāgarī, near the western region, King Zabmo acted as the patron in the monastery called Uṣmapurī, gathering all the monks from the four directions. There, the noble Asaṅga widely taught the Dharma according to each individual's intellect, explaining the three pitakas of the Hearers and about five hundred Mahayana sutras, and guiding them all to the correct meaning, thereby awakening the lineage of the Mahayana and increasing the wisdom of the meaning of the sutras for thousands of people. Previously, the Mahayana was very prosperous, but later, due to the changes of the times, wisdom became shallow, and it was gradually destroyed by three waves of enemies. At the beginning of the time when this teacher appeared, although there were many monks who adhered to the Mahayana, no one knew the Abhidharma of the Mahayana at all, and although reciting each sutra was very popular, no one truly understood the meaning of the sutras. The teacher himself, together with eight excellent disciples, taught the Dharma there, and in this situation, the Mahayana Dharma revived from a period of decline, which was widely known everywhere. At that time, the side of King Zabmo.