English
English version Its nature. These great Bodhisattvas are also like this, able to manifest inconceivable Dharmas (phenomena) in any situation. If one can penetrate this Samadhi (state of meditative consciousness), know that one can penetrate all the paths and practices of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna). The rest can be found in the Gandavyuha Sutra, in what Sudhana saw upon entering the Vairocana Pavilion. Maitreya Bodhisattva told Sudhana: 'I was born in this Jambudvipa (the continent where we live), in the country of Malati, in the village of Kuta, in a Brahmin family, in order to transform and liberate those who practiced with me in the past but have now lost their Bodhicitta (mind of enlightenment), and also to teach my parents, relatives, and all the Brahmins. I dwell in this great pavilion in order to accord with the minds of sentient beings, to mature the heavenly beings who practice with me in the Tusita Heaven, to demonstrate the Dharma of great wisdom at the time of my future birth, to discuss with the Ekajati-pratibaddha Bodhisattvas (Bodhisattvas who will attain Buddhahood in their next life), and to teach those sent by Shakyamuni Buddha (Śākyamuni Buddha), so that they may all attain enlightenment. Therefore, I will pass away here and be reborn in the Tusita Heaven.' The Sutra of the Descent to Tusita says, the Buddha told Upali: 'The Tusita Heaven is a place of excellent and wonderful blessings, the result of the ten virtuous deeds. If I were to live for one small kalpa (aeon), I could not exhaustively describe the rewards of the Ekajati-pratibaddha Bodhisattvas and the fruits of the ten virtuous deeds. (The two kinds of views, dependent and independent, are detailed in the sutra.)' Upali said to the Buddha: 'World Honored One, when will this great being pass away from Jambudvipa and be reborn in that heaven?' The Buddha told Upali: 'Starting from the fifteenth day of the second month of the twelfth year (the specific year needs to be inferred from the context), in the country of Varanasi, in the village of Kappali, in the house of the great Brahmin of Pavari, his birthplace, he will sit in full lotus posture, as if entering Nirodha-samapatti (cessation of perception and sensation). His body will be purple-gold in color, with radiant light, like hundreds of thousands of suns. Ascending to the Tusita Heaven. His bodily relics will be like a golden statue, unmoving and unshakable. In the halo of his body, the meaning of the Shurangama Samadhi (Śūraṅgama Samādhi) and Prajnaparamita (Prajñāpāramitā) will be clearly visible. At that time, the gods and humans will immediately build a wonderful stupa of various treasures to enshrine the relics. At that time, in the seven-jeweled palace of the Tusita Heaven, on the lion throne in the Mani Hall, he will suddenly be born, sitting in full lotus posture on a lotus flower. His body will be like the color of Jāmbūnada gold, sixteen yojanas (Yojana, ancient Indian unit of distance) tall, three --------------------------------------------------------------------------------
Chinese
十二相。八十种好。皆悉具足。顶上肉髻。发绀琉璃色。释迦毗楞伽摩尼。百千万亿。甄叔迦宝。以严天冠。其天冠中。有五百亿色。一一色中。有无量百千化佛。诸化菩萨。以为侍者。复有他方诸大菩萨。作十八变。随意自在。住天冠中。弥勒眉间。有白毫相光。流出众光。作百宝色。乃至艳出八万四千光明云。与诸天子。各坐华座。昼夜六时。常说不退转地法轮之行。经一时中。成就五百亿天子。令不退于阿耨多罗三藐三菩提。如是处兜率陀天。昼夜恒说此不退转法轮。度诸天子。阎浮提岁数。五十六亿万岁。尔乃下生于阎浮提。是名弥勒菩萨于阎浮提没。生兜率陀天因缘(阎浮提。新云赡部州。此娑婆三千大千世界。共有万亿阎浮提。劫波利村。即拘吒聚落。释迦毗楞伽。此云能胜。甄叔迦。此云赤色。兜率陀。新云睹史多。此云熹足。彼诸天。多修熹足定故。亦云知足。于五欲知止足故)。 傅大士 大士姓傅。名翕。字玄风。婺州义乌县人。父名宣慈。字广爱。母王氏。世为农。以齐建武四年丁丑岁。五月八日生。端靖淳和。无所爱着。少不学问。时与里人渔。每得鱼。常以竹笼盛之。沉深水中。祝曰。去者去。止者留。时人以为愚。梁天监十一年。年十六岁。娶刘氏。名曰妙光。生子。一曰 现代汉语译本 十二相（指佛的三十二相中的一部分，此处指较重要的十二种相好）。八十种好（佛身所具有的八十种细微的殊胜之处），都完全具备。头顶上有肉髻（佛顶隆起的肉块，是智慧的象征），头发呈绀青色，如同琉璃般光亮。用释迦毗楞伽摩尼（能胜摩尼宝珠）和百千万亿的甄叔迦宝（赤色宝珠）来庄严天冠。天冠之中，有五百亿种颜色，每一种颜色中，又有无量百千化佛，以及诸化菩萨作为侍者。还有其他方世界的诸大菩萨，显现十八种变化，随意自在地住在天冠之中。弥勒菩萨的眉间，有白毫相光，流出各种光芒，呈现出百宝的颜色，乃至显现出八万四千光明云，与诸天子各自坐在华座上，昼夜六时，常说不退转地法轮之行。在一时之中，成就五百亿天子，使他们不退转于阿耨多罗三藐三菩提（无上正等正觉）。就这样在兜率陀天（喜足天）中，昼夜不停地说此不退转法轮，度化诸天子。在阎浮提（赡部洲，我们所居住的世界）的岁数计算，是五十六亿万岁，然后才下生到阎浮提。这就是弥勒菩萨在阎浮提去世，往生兜率陀天的因缘。（阎浮提，新译为赡部洲，此娑婆三千大千世界，共有万亿阎浮提。劫波利村，即拘吒聚落。释迦毗楞伽，意为能胜。甄叔迦，意为赤色。兜率陀，新译为睹史多，意为喜足，因为那里的天人，大多修习喜足定，也称为知足，因为他们对五欲知止满足）。 傅大士 大士姓傅，名翕，字玄风，婺州义乌县人。父亲名叫宣慈，字广爱，母亲姓王氏，世代务农。在齐建武四年（497年）丁丑岁五月八日出生，为人端正淳朴，心性平和，没有什么贪爱执着。年少时不学习，经常和乡里人一起捕鱼，每次捕到鱼，总是用竹笼盛着，沉入深水中，祝愿说：‘该去的就去，该留下的就留下。’当时的人都认为他很愚笨。梁天监十一年（512年），十六岁时，娶刘氏为妻，名叫妙光，生了一个儿子，名叫普建。
English
English version He is fully endowed with the twelve major marks (a subset of the thirty-two marks of a Buddha, highlighting the most significant ones) and the eighty minor marks (eighty subtle and excellent characteristics of a Buddha's body). On the crown of his head is a fleshy protuberance (ushnisha), and his hair is the color of dark blue lapis lazuli. His heavenly crown is adorned with Shakya-Vairincaka-mani jewels (victorious power jewel) and hundreds of thousands of millions of Zhenshujia jewels (red jewels). Within the heavenly crown, there are five hundred billion colors, and within each color, there are countless hundreds of thousands of manifested Buddhas and Bodhisattvas as attendants. Furthermore, great Bodhisattvas from other worlds manifest eighteen transformations, dwelling freely within the heavenly crown. Between Maitreya's eyebrows is the white hair mark (urna), emitting various lights, displaying hundreds of treasures, and even radiating eighty-four thousand clouds of light, with the heavenly beings each seated on a lotus throne, constantly expounding the Dharma wheel of non-retrogression six times day and night. In one period of time, he brings five hundred billion heavenly beings to the state of non-retrogression from Anuttara-Samyak-Sambodhi (unsurpassed perfect enlightenment). Thus, in the Tushita Heaven (Joyful Heaven), he constantly expounds this Dharma wheel of non-retrogression, liberating the heavenly beings. According to the reckoning of years in Jambudvipa (the continent where we live), it will be fifty-six hundred million years before he descends to Jambudvipa. This is the cause and condition of Maitreya Bodhisattva's passing away in Jambudvipa and being reborn in the Tushita Heaven. (Jambudvipa, newly translated as Zhānbùzhōu, this Saha three thousand great thousand world, has hundreds of millions of Jambudvipas. Kapalivastu, is Kuta village. Shakya-Vairincaka, means victorious power. Zhenshujia, means red color. Tushita, newly translated as Doushita, means Joyful, because the heavenly beings there mostly cultivate the Samadhi of Joyful Contentment, also known as Contentment, because they know contentment with the five desires). Great Scholar Fu The Great Scholar's surname was Fu, his given name was Xi, and his courtesy name was Xuanfeng. He was from Yiwu County in Wuzhou. His father's name was Xuan Ci, and his courtesy name was Guang'ai. His mother's surname was Wang. His family were farmers for generations. He was born on the eighth day of the fifth month in the fourth year of Jianwu (497 AD) during the Qi Dynasty. He was upright, pure, and harmonious, without any attachments. He did not study in his youth. He often fished with the villagers, and whenever he caught fish, he would put them in a bamboo basket and submerge it in the deep water, praying, 'Those who should leave, leave; those who should stay, stay.' People at the time thought he was foolish. In the eleventh year of Tianjian (512 AD) during the Liang Dynasty, at the age of sixteen, he married a woman named Liu, whose name was Miaoguang. They had a son named Pujian. --------------------------------------------------------------------------------
Chinese
普建。二曰普成。普通元年。年二十四。于稽停塘下。遇一梵僧。号嵩头陀。语大士曰。我昔与汝于毗婆尸佛前发愿。汝今兜率天宫受用现在。何时当还。因命临水观影。乃见圆光宝盖。大士笑曰。炉鞴之所多钝铁。良医门下足病人。当度生为急。何暇思天之乐乎。于是结庵松山下双梼树间。即今双林寺是。自号双树下当来解脱善慧大士。日与妙光营作。夜则行道。见释迦金粟定光三佛。放光集大士身。从是身常出妙香。又感七佛相随。释迦引前。维摩接后。每旦钟鸣。有仙人腾空而下。随喜行道。尝谓弟子曰。我得首楞严三昧。又曰。我得无漏智。弟子佥曰。首楞严三昧。唯十地菩萨。方能得之。故知大士是住十地菩萨。示迹同凡耳。告大众曰。学道若不值无生师。终不得道。我是现前得无生人。昔隐此事。今不覆藏。以示汝等。又弟子礼拜。大士因谓之曰。汝等礼我。但礼殿中佛。即我形像。又曰。我于梦中。忆得过去师。名曰。善明世尊。或问曰。善明世尊。得道时师耶。发心时师耶。答曰。非发心时师也。彼佛出世时。我为国王。供养彼佛。彼佛寿八万岁。我作佛时。寿量亦尔。大通六年。大士诣阙。武帝问大士。师事从谁。答曰。从无所从。师无所师。事无所事。自是天下。名僧云集。此处常降甘露。大士 现代汉语译本 普建（南朝梁普通元年，520年）。二曰普成（南朝梁）。普通元年（520年），年龄二十四岁。在稽停塘下，遇到一位梵僧，号为嵩头陀（梵僧名号）。告诉大士说：‘我过去与您在毗婆尸佛（过去七佛之首）前发愿。您现在在兜率天宫（欲界第四天）享受快乐，何时应当返回？’于是命他临水观看自己的影子，就看见圆光宝盖。大士笑着说：‘炉鞴（冶炼的器具）之中多是钝铁，良医门下有很多病人。应当以度化众生为急务，哪里有空闲思念天上的快乐呢？’于是结庵在松山下的双梼树之间，就是现在的双林寺。自号双树下当来解脱善慧大士（自号）。白天与妙光（人名）一同劳作，夜晚则修行。看见释迦（现在佛）、金粟（过去佛）、定光（过去佛）三佛，放光聚集在大士身上，从此身上常常散发美妙的香气。又感应到七佛相随，释迦（现在佛）在前引导，维摩（维摩诘，在家菩萨）在后接应。每天早晨钟声响起，有仙人腾空而下，随喜修行。曾经对弟子们说：‘我得到了首楞严三昧（一种高级禅定）。’又说：‘我得到了无漏智（没有烦恼的智慧）。’弟子们都说：‘首楞严三昧（一种高级禅定），只有十地菩萨（菩萨的最高阶段）才能得到。’因此知道大士是住在十地菩萨（菩萨的最高阶段），只是示现的迹象与凡人相同罢了。告诉大众说：‘学道如果遇不到无生师（证悟无生法忍的老师），终究不能得道。我是现在已经证得无生的人。过去隐瞒这件事，现在不再隐瞒，以此来告诉你们。’又有弟子礼拜，大士因此对他们说：‘你们礼拜我，但礼拜殿中的佛，就是我的形像。’又说：‘我在梦中，忆起过去的老师，名叫善明世尊（过去佛名）。’有人问：‘善明世尊（过去佛名），是您得道时的老师呢？还是发心时的老师呢？’回答说：‘不是发心时的老师。那位佛出世时，我为国王，供养那位佛。那位佛寿命八万岁，我成佛时，寿命也一样。’大通六年（南朝梁大通六年，526年），大士前往都城，武帝（梁武帝）问大士：‘您师事于谁？’回答说：‘从无所从，师无所师，事无所事。’从此天下名僧云集于此，此处常常降下甘露。大士