佛說彌勒下生成佛經
Sutra on the Descent of Maitreya Buddha
後秦龜茲國三藏鳩摩羅什譯
Translated by Kumārajīva, Tripitaka Master of Kucha, Later Qin Dynasty.
大智舍利弗，能隨佛轉法輪，佛法之大將，憐愍眾生故，白佛言：「世尊！如前後經中說，彌勒當下作佛，願欲廣聞彌勒功德、神力、國土莊嚴之事。眾生以何施、何戒、何慧得見彌勒？」
The greatly wise Shariputra, who could turn the Dharma wheel alongside the Buddha, a great general of the Buddha's teachings, out of compassion for sentient beings, said to the Buddha: "World-Honored One! As it is said in the sutras before and after, Maitreya will eventually descend to become a Buddha. I wish to hear in detail about Maitreya's virtues, miraculous powers, and the splendor of his land. Through what practices of generosity, what precepts, and what wisdom can sentient beings see Maitreya?"
爾時，佛告舍利弗：「我今廣為汝說，當一心聽。舍利弗！四大海水，以漸減少三千由旬；是時，閻浮提地，長十千由旬，廣八千由旬，平坦如鏡，名華軟草遍覆其地；種種樹木，華果茂盛，其樹悉皆高三十里；城邑次比，鷄飛相及。人壽八萬四千歲，智慧威德、色力具足，安隱快樂；唯有三病——一者、便利，二者、飲食，三者、衰老——女人年五百歲，爾乃行嫁。
At that time, the Buddha said to Shariputra, "I will now explain this to you in detail. Please listen with full attention.
"Shariputra, when the four great oceans gradually recede by three thousand yojanas, the continent of Jambudvipa will become ten thousand yojanas in length and eight thousand yojanas in width. It will be flat as a mirror, and the ground will be completely covered with famous blossoms and soft grasses. Various kinds of trees will flourish with abundant blossoms and fruit, all rising to a height of thirty li. Cities and towns will be so close together that chickens can fly from one to the next.
"Human beings there will live for eighty-four thousand years, possessing complete wisdom, virtue, physical beauty, and strength. They will dwell in peace, stability, and happiness. There will be only three afflictions: the need to relieve oneself, the need to eat and drink, and aging. Women will not marry until they are five hundred years old."
「是時有一大城，名翅頭末，長十二由旬，廣七由旬，端嚴殊妙，莊嚴清淨，福德之人充滿其中，以福德人故，豐樂安隱。其城七寶，上有樓閣、戶牖軒窓，皆是眾寶，真珠羅網，彌覆其上；街巷道陌，廣十二里，掃灑清淨。有大力龍王，名曰多羅尸棄，其池近城，龍王宮殿在此池中；常於夜半，降微細雨，用淹塵土。其地潤澤，譬若油塗，行人來往，無有塵坌。時世人民，福德所致，巷陌處處，有明珠柱，皆高十里。其光明曜，晝夜無異，燈燭之明，不復為用；城邑舍宅，及諸里巷，乃至無有細微土塊，純以金沙覆地，處處皆有金銀之聚。有大夜叉神，名跋陀波羅賒塞迦(秦言善教)，常護此城，掃除清淨；若有便利不淨，地裂受之，受已還合。人命將終，自然行詣塚間而死。時世安樂，無有怨賊劫竊之患；城邑聚落，無閉門者，亦無衰惱、水火刀兵，及諸饑饉、毒害之難。人常慈心，恭敬和順，調伏諸根，語言謙遜。
At that time, there was a great city called Kṣema, twelve leagues long and seven leagues wide. It was majestic, sublime, pure, and adorned with splendor, filled with virtuous people. Because of their virtue, the city enjoyed peace and prosperity. The city was built from the seven precious substances, with towers, gates, windows, and lattices all made from various treasures. Networks of pearl and emerald canopies covered the city. The streets and lanes were twelve leagues wide, swept and clean.
A powerful dragon king, named Drāvāśī, lived in a lake near the city, where his palace was located. Every midnight, he would cause a fine rain to fall and settle the dust. The ground was moist and glossy, as if coated with oil. Travelers who walked there had no dust upon them. This was all a result of the people's virtue.
Everywhere in the alleys and streets were bright pillar-shaped pearls, each ten leagues high. Their radiance illuminated day and night equally, rendering lamps and candles unnecessary. In every house, building, alley, and lane—even in the most remote corners—there was not a single tiny clod of dirt. The entire ground was covered with gold sand, and heaps of gold and silver were everywhere.
A powerful yaksha spirit named Bhadrapālaśikṣa (known as the Good Teacher in the Qin language) constantly protected the city, keeping it swept and pure. Whenever there was any impure waste, the earth split open to receive it and closed again. At the end of their lives, people would naturally walk to the cemetery and die peacefully.
In that time, the people were happy and secure, without any enemies, thieves, or robbers. There was no need to lock doors, and there were no troubles or disasters—neither fire, flood, weapons, famine, nor poison. People's hearts were always filled with loving-kindness. They treated one another with respect, harmony, and obedience. They restrained their senses and spoke with humility and courtesy.
「舍利弗！我今為汝，粗略說彼國界城邑富樂之事。其諸園林，池泉之中，自然而有八功德水，青、紅、赤、白雜色蓮花，遍覆其上。其池四邊，四寶階道，眾鳥和集，鵝、鴨、鴛鴦、孔雀、翡翠、鸚鵡、舍利、鳩那羅、耆婆耆婆等，諸妙音鳥，常在其中，復有異類妙音之鳥，不可稱數。果樹香樹，充滿國內。爾時閻浮提中，常有好香，譬如香山，流水美好，味甘除患，雨澤隨時，穀稼滋茂，不生草穢，一種七穫，用功甚少，所收甚多，食之香美，氣力充實。
"Shariputra, let me now give you a brief description of the splendor and prosperity of this land—its cities, towns, and villages. In its many gardens, ponds, and springs, there naturally appears water of eight virtues. Blue, red, white, and pink lotuses of various colors blanket the surface. The ponds are lined with stairways made of four precious materials. Many birds gather there—geese, ducks, mandarin ducks, peacocks, kingfishers, parrots, swans, cuckoos, and the two-headed Kalavinka birds—all singing beautiful melodies. Countless other birds with wondrous songs also dwell there. Fruit trees and fragrant trees fill the land.
At that time, the continent of Jambudvipa was constantly filled with a fine fragrance, like that of a mountain of incense. The streams flowed with sweet, pure water that cured all ailments. Rain fell at the right times, and crops grew luxuriantly without weeds. A single planting yielded seven harvests, requiring very little effort but producing abundant results. The food was fragrant and delicious, and those who ate it gained great vitality and strength."
「其國爾時，有轉輪王，名曰蠰佉，有四種兵，不以威武治四天下。其王千子，勇健多力，能破怨敵。王有七寶：金輪寶、象寶、馬寶、珠寶、女寶、主藏寶、主兵寶。又其國土，有七寶臺，舉高千丈，千頭千輪，廣六十丈。又有四大藏，一一大藏，各有四億小藏圍繞：伊勒鉢大藏在乾陀羅國、般軸迦大藏在彌緹羅國、賓伽羅大藏在須羅吒國、蠰佉大藏在波羅捺國。此四大藏，縱廣千由旬，滿中珍寶，各有四億小藏附之；有四大龍王，各自守護。此四大藏及諸小藏，自然踊出，形如蓮華，無央數人，皆共往觀。是時眾寶，無守護者，眾人見之，心不貪著，棄之於地，猶如瓦石、草木、土塊。時人見者，皆生厭心，而作是念：往昔眾生，為此寶故，共相殘害，更相偷劫、欺誑、妄語，令生死罪緣展轉增長。翅頭末城，眾寶羅網，彌覆其上，寶鈴莊嚴，微風吹動，其聲和雅，如扣鐘磬。
At that time, there was a wheel-turning king in the land named Sangkha. He commanded four types of troops yet did not rely on military force to govern the four continents. The king had a thousand sons, all brave, vigorous, and powerful, capable of defeating enemies. The king possessed seven treasures: the treasure of the golden wheel, the treasure of the elephant, the treasure of the horse, the treasure of the jewel, the treasure of the woman, the treasure of the chief minister, and the treasure of the general.
Furthermore, in his kingdom there was a seven-jeweled platform rising a thousand zhang in height, with a thousand peaks and a thousand wheels, extending sixty zhang in width. There were also four great treasuries, each encircled by four hundred million smaller treasuries: the great treasury of Elapatra in Gandhara, the great treasury of Pundarika in Mithila, the great treasury of Pingala in Surashtra, and the great treasury of Sangkha in Varanasi. These four great treasuries stretched a thousand yojanas in length and width, filled with precious jewels, each accompanied by four hundred million smaller treasuries. Four great dragon kings guarded them individually. These great treasuries and smaller treasuries emerged spontaneously from the earth, shaped like lotus flowers. Countless people came to see them. At that time, none of the jewels were guarded. When people saw them, they felt no greed or attachment, but cast them aside on the ground as if they were rubble, stones, grass, or clods of earth.
Those who saw this were filled with a sense of renunciation, thinking, "In the past, beings killed each other for these treasures, stole from one another, deceived, and told lies. Those actions caused the seeds of suffering in the cycle of birth and death to grow ever greater." In the city of Ketumati, a net of precious jewels spread over it as a canopy, adorned with jeweled bells. A gentle breeze stirred them, producing a harmonious, elegant sound, like the striking of chimes and bells.
「其城中有大婆羅門主，名曰妙梵；婆羅門女，名曰梵摩波提；彌勒託生，以為父母，身紫金色，三十二相，眾生視之，無有厭足，身力無量，不可思議，光明照曜，無所障礙，日月火珠，都不復現；身長千尺，胸廣三十丈，面長十二丈四尺；身體具足，端正無比，成就相好，如鑄金像，肉眼清淨，見十由旬，常光四照，面百由旬，日月火珠，光不復現，但有佛光，微妙第一。
In that city, there was a great Brahmin elder named Wonderful Brahma, and his wife was a Brahmin woman named Brahma Wave Abhishek. They were to be the parents of Maitreya's birth. His body was of a purple-golden color, adorned with the thirty-two marks of greatness. Beholding him, sentient beings never tired, for his physical strength was boundless and inconceivable. His radiant light shone everywhere without obstruction, eclipsing the light of the sun, moon, fire, and jewels. He stood a thousand feet tall, his chest measured thirty yards across, and his face was twelve yards and four feet long. His body was perfectly formed, supremely dignified, and adorned with all auspicious marks, as if cast from molten gold. With his pure physical eye, he could see for ten leagues. A constant light shone all around him, illuminating a hundred leagues in every direction. The light of the sun, moon, fire, and jewels was no longer visible; only the Buddha's light, subtle and supreme, remained.
「彌勒菩薩，觀世五欲，致患甚多，眾生沈沒，在大生死，甚可憐愍；自以如是正念觀故，不樂在家。時蠰佉王，共諸大臣，持此寶臺，奉上彌勒；彌勒受已，施諸婆羅門；婆羅門受已，即便毀壞，各共分之。彌勒菩薩，見此妙臺，須臾無常，知一切法，皆亦磨滅；修無常想，出家學道，坐於龍華菩提樹下——樹莖枝葉，高五十里——即以出家日，得阿耨多羅三藐三菩提。爾時，諸天龍神王，不現其身，而雨華香，供養於佛；三千大千世界，皆大震動，佛身出光，照無量國，應可度者，皆得見佛。
Maitreya Bodhisattva observed the five worldly desires, seeing that they bring immense suffering. Sentient beings drown in the great cycle of birth and death, truly deserving of compassion. With this correct mindfulness, he no longer took pleasure in the household life. At that time, King Śaṅkha, together with his ministers, presented this jeweled platform to Maitreya. After accepting it, Maitreya gave it to the Brahmins. The Brahmins, upon receiving it, immediately dismantled it, each taking a share. Seeing how this magnificent platform was so quickly impermanent, Maitreya Bodhisattva realized that all phenomena likewise decay. Cultivating the contemplation of impermanence, he renounced the household life to pursue the path, sitting beneath the Dragon Flower Bodhi Tree—whose trunk, branches, and leaves rose fifty li high—and on that very day of renunciation attained Anuttarā Samyaksaṃbodhi. At that time, the gods, dragons, and spirit kings, without revealing their forms, rained down flowers and incense as offerings to the Buddha. The entire universe of a thousand million worlds trembled greatly. Light emanated from the Buddha's body, illuminating countless lands, and all who were ready to be saved could see the Buddha.
「爾時，人民各作是念：『雖復千萬億歲，受五欲樂，不能得免，三惡道苦，妻子財產，所不能救，世間無常，命難久保。我等今者，宜於佛法，修行梵行。』作是念已，出家學道。時蠰佉王，亦共八萬四千大臣，恭敬圍繞，出家學道；復有八萬四千諸婆羅門，聰明大智，於佛法中，亦共出家；復有長者，名須達那，今須達長者是，是人亦與八萬四千人俱共出家；復有梨師達多、富蘭那兄弟，亦與八萬四千人出家；復有二大臣，一名栴檀，二名須曼，王所愛重，亦與八萬四千人俱，於佛法中出家；蠰佉王寶女，名舍彌婆帝，今之毘舍佉是也，亦與八萬四千婇女，俱共出家；蠰佉王太子，名曰天色，今提婆娑那是，亦與八萬四千人，俱共出家；彌勒佛親族，婆羅門子，名須摩提，利根智慧，今欝多羅是，亦與八萬四千人俱，於佛法中出家。如是等無量千萬億眾，見世苦惱，皆於彌勒佛法中出家。
At that time, the people all thought: "Even if we enjoy the pleasures of the five senses for billions of years, we still cannot escape the suffering of the three lower realms. Wives, children, and wealth cannot save us. The world is impermanent; life is fleeting and hard to preserve. Now we should cultivate the holy life in accordance with the Buddha's teachings." Having had this thought, they left home to practice the path.
Then King Śaṅkha, together with eighty-four thousand ministers, reverently surrounded the Buddha and left home to study the path. Also, eighty-four thousand Brahmins, intelligent and wise, left home to follow the Dharma. There was also a wealthy elder named Sudāna—the one now known as Elder Sudatta—who left home with eighty-four thousand others. Two brothers, Riśyadatta and Purāṇa, also left home with eighty-four thousand people. Two ministers, one named Candana and the other Sumana, who were deeply cherished by the king, also left home with eighty-four thousand others to practice the Buddha's teachings. The queen of King Śaṅkha, named Śyāmāvatī, now known as Viśākhā, left home with eighty-four thousand palace women. The crown prince of King Śaṅkha, named Devaprabha, now known as Devasena, also left home with eighty-four thousand people. Of Maitreya's relatives, a Brahmin youth named Sumati, who was sharp-minded and wise—now Udāra—left home with eighty-four thousand others to practice the Dharma. Thus, countless millions of beings, seeing the suffering of the world, all left home and took refuge in Maitreya's teachings.
「爾時彌勒佛，見諸大眾，作是念言：『今諸人等，不以生天樂故，亦復不為今世樂故，來至我所，但為涅槃常樂因緣。是諸人等，皆於佛法中，種諸善根，釋迦牟尼佛遣來付我，是故今者，皆至我所，我今受之。是諸人等，或以讀誦、分別決定修妬路、毘尼、阿毘曇藏，修諸功德，來至我所。或以衣、食施人，持戒智慧，修此功德，來至我所。或以幡蓋、華香，供養於佛，修此功德，來至我所。或以布施、持齋，修習慈心，行此功德，來至我所。或為苦惱眾生，令其得樂，修此功德，來至我所。或以持戒、忍辱，修清淨慈，以此功德，來至我所。或以施僧常食，齋講設會供養飯食，修此功德，來至我所。或以持戒、多聞，修行禪定、無漏智慧，以此功德，來至我所。或以起塔、供養舍利，以此功德，來至我所。善哉釋迦牟尼佛！能善教化如是等百千萬億眾生，令至我所。』
Then the Buddha Maitreya looked upon the great assembly and thought: "These people have not come to me seeking the pleasures of heavenly rebirth, nor for the joys of this present life. They have come only for the eternal joy of Nirvana. Each of them has planted good roots in the Buddha’s teaching. Shakyamuni Buddha sent them to entrust them to me, so today they have all arrived before me, and I welcome them.
Some have come to me by studying and discerning the scriptures—the Sutras, Vinaya, and Abhidharma—and by cultivating merit. Some have come by giving food and clothing to others, observing precepts, cultivating wisdom, and practicing these virtues. Some have come by offering banners, canopies, flowers, and incense to the Buddha, thereby accumulating merit. Some have come by practicing generosity, keeping a pure diet, cultivating loving-kindness, and performing such good deeds. Some have come by helping suffering beings find happiness. Some have come by observing precepts, practicing patience, and cultivating pure loving-kindness. Some have come by providing regular meals to monks, holding Dharma talks and feasts, and offering food as charity. Some have come by maintaining precepts, pursuing extensive learning, practicing meditation, and developing undefiled wisdom. Some have come by building stupas and making offerings to the relics.
How excellent is Shakyamuni Buddha! He has skillfully taught and guided these hundreds of billions of beings to come to me."
「彌勒佛如是三稱讚釋迦牟尼佛，然後說法，而作是言：『汝等眾生，能為難事，於彼惡世貪欲、瞋恚、愚癡、迷惑、短命人中，能修持戒，作諸功德，甚為希有。爾時眾生，不識父母；沙門、婆羅門，不知道法，互相惱害，近刀兵劫，深著五欲，嫉妬諂曲，佞濁邪偽，無憐愍心，更相殺害，食肉飲血。汝等能於其中，修行善事，是為希有。善哉釋迦牟尼佛！以大悲心，能於苦惱眾生之中，說誠實語，示我當來，度脫汝等；如是之師，甚為難遇，深心憐愍惡世眾生，救拔苦惱，令得安隱。釋迦牟尼佛為汝等故，以頭布施，割截耳、鼻、手足、支體、受諸苦惱，以利汝等。』
Maitreya Buddha praised Shakyamuni Buddha in this way three times, and then began to teach, saying: "All of you beings, what you have done is truly difficult. In that evil age, among people who are greedy, full of hatred, ignorant, confused, and short-lived, you have been able to uphold precepts and perform virtuous deeds. This is extremely rare. At that time, beings do not recognize their parents; ascetics and Brahmins do not understand the true path or the Dharma; they harm each other, approaching the time of the sword-calpa. They cling deeply to the five desires, are full of jealousy, flattery, crookedness, impurity, and deceit. They have no compassion, kill each other, and even eat flesh and drink blood. That you are able to practice good deeds amidst such conditions is truly rare.
"Well done, Shakyamuni Buddha! With great compassion, you speak truthful words to beings afflicted by suffering, showing them that I will come in the future to liberate them. A teacher like this is extremely hard to encounter, with a deep heart of compassion for beings in this evil age, rescuing them from suffering and granting them peace and security. For your sake, Shakyamuni Buddha has given away his head as offerings, had his ears, nose, hands, feet, and limbs cut off, and endured all kinds of suffering, all to benefit you all."
「彌勒佛如是開導、安慰無量眾生，令其歡喜，然後說法。福德之人，充滿其中，恭敬信受，渴仰大師，各欲聞法，皆作是念：『五欲不淨，眾苦之本，又能除捨憂慼愁惱，知苦樂法皆是無常。』彌勒佛觀察，時會大眾，心淨調柔，為說四諦，聞者同時得涅槃道。
Maitreya Buddha thus taught and comforted countless beings, bringing them joy before beginning his teachings. Those with merit and virtue gathered there, filled with reverence and faith, thirsting for the Master's words. Each wished to hear the Dharma, thinking: "The five desires are impure, the root of all suffering, and they can also eliminate worry and sorrow. We understand that both suffering and happiness are impermanent." Observing the assembly with pure minds and gentle hearts, Maitreya Buddha taught them the Four Noble Truths. All who listened attained the path to Nirvana at the same moment.
「爾時彌勒佛於華林園，其園縱廣，一百由旬，大眾滿中；初會說法，九十六億人得阿羅漢；第二大會說法，九十四億人得阿羅漢；第三大會說法，九十二億人得阿羅漢。彌勒佛既轉法輪，度天人已，將諸弟子，入城乞食。無量淨居天眾，恭敬從佛，入翅頭末城。當入城時，現種種神力，無量變現。釋提桓因與欲界諸天，梵天王與色界諸天，作百千伎樂，歌詠佛德，雨天諸華、栴檀末香，供養於佛；街巷道陌，竪諸幡蓋，燒眾名香，其煙如雲。世尊入城時，大梵天王、釋提桓因，合掌恭敬以偈讚曰：
At that time, the Buddha Maitreya was in the Garden of Flowing Trees. The garden stretched one hundred yojanas in both directions, filled with a vast assembly. During the first assembly where he taught the Dharma, ninety-six billion people attained Arhatship. In the second great assembly, ninety-four billion people attained Arhatship. In the third great assembly, ninety-two billion people attained Arhatship.
After the Buddha Maitreya had turned the Wheel of Dharma and liberated gods and humans, he led his disciples into the city to beg for alms. Countless beings from the Pure Abode heavens followed the Buddha with reverence as he entered the City of Wings and Feathers (Ketumatī). As he entered the city, he manifested all kinds of miraculous powers and countless transformations. Śakra, lord of the gods, along with the deities of the Realm of Desire, and Brahmā, king of the gods, together with the deities of the Realm of Form, performed hundreds of thousands of musical performances, singing praises of the Buddha’s virtues. They rained down heavenly flowers, sandalwood powder, and incense as offerings to the Buddha. Along the streets and lanes, they raised canopies and banners, burned precious incense, and the smoke rose like clouds.
As the World-Honored One entered the city, the great Brahmā king and Śakra, with palms joined in reverence, honored him with this verse:
「『正遍知者兩足尊， 天人世間無與等，
十力世尊甚希有， 無上最勝良福田；
其供養者生天上， 稽首無比大精進。』
"The Fully Enlightened One, the Honored of Two Feet, Unequalled by gods or anyone in the world, The World-Honored One of Ten Powers is truly rare— The unsurpassed, supreme field of blessings.
Those who make offerings are reborn in the heavens; I bow my head to the Incomparable One of great effort."
「爾時天人、羅剎等，見大力魔，佛降伏之，千萬億無量眾生，皆大歡喜，合掌唱言：『甚為希有！甚為希有！如來神力，功德具足，不可思議。』是時，天人以種種雜色蓮花，及曼陀羅花，散佛前地，積至于膝，諸天空中作百千伎樂，歌歎佛德。爾時，魔王於初夜、後夜，覺諸人民，作如是言：『汝等既得人身，值遇好時，不應竟夜，眠睡覆心；汝等若立、若坐，常勤精進、正念，諦觀五陰無常、苦、空、無我。汝等勿為放逸，不行佛教，若起惡業，後必致悔。』時街巷男女，皆効此語言：『汝等勿為放逸，不行佛教，若起惡業，後必有悔；當勤方便，精進求道，莫失法利，而徒生徒死也；如是大師，拔苦惱者，甚為難遇，堅固精進，當得常樂涅槃。』
Then, celestial beings and rakshasas alike, seeing the mighty Mara subdued by the Buddha, countless billions of beings rejoiced greatly. They clasped their hands and proclaimed, "How extraordinary! How extraordinary! The Tathagata's spiritual powers are complete in merit and virtue—unimaginable!" At that time, celestial beings scattered various multicolored lotus flowers and mandarava flowers before the Buddha, piling up to knee height. In the sky, a hundred thousand types of music played, singing praises of the Buddha's virtues.
Then, Mara, during the first and last watches of the night, awakened the people, saying, "Now that you have obtained human bodies and encountered favorable times, you should not spend the entire night with sleep covering your minds. Whether standing or sitting, always be diligent with right mindfulness, and clearly contemplate the five aggregates as impermanent, suffering, empty, and without self. Do not be negligent or fail to follow the Buddha's teachings. If you create evil karma, you will surely regret it later."
Then, men and women in the streets and alleys all echoed these words: "Do not be negligent or fail to follow the Buddha's teachings. If you create evil karma, you will surely regret it later. Be diligent and skillful, earnestly seek the path, and do not lose the benefit of the Dharma, living and dying in vain. Such a great teacher who removes suffering is extremely rare to encounter. With steadfast effort, you will attain the eternal joy of Nirvana."
「爾時，彌勒佛諸弟子，普皆端正，威儀具足，厭生老病死，多聞廣學，守護法藏，行於禪定，得離諸欲，如鳥出㲉。爾時，彌勒佛欲往長老大迦葉所，即與四眾俱，就耆闍崛山，於山頂上，見大迦葉。時男女大眾，心皆驚怪。彌勒佛讚言：『大迦葉比丘，是釋迦牟尼佛大弟子，釋迦牟尼佛於大眾中，常所讚歎頭陀第一；通達禪定解脫三昧，是人雖有大神力，而無高心，能令眾生，得大歡喜，常愍下賤、貧惱眾生，救拔苦惱，令得安隱。』彌勒佛讚大迦葉骨身言：『善哉大神德！釋師子大弟子大迦葉，於彼惡世，能修其心。』爾時人眾，見大迦葉為彌勒佛所讚，百千億人因是事已，厭世得道。是諸人等，念釋迦牟尼佛，於惡世中，教化無量眾生，令得具六神通，成阿羅漢。爾時，說法之處，廣八十由旬，長百由旬；其中人眾，若坐若立，若近若遠，各各自見佛在其前，獨為說法。
Then, all of Maitreya Buddha's disciples were upright and dignified, fully accomplished in conduct and appearance. Weary of birth, aging, sickness, and death, they were deeply learned, widely studied, guardians of the teachings, practiced in meditation, and had freed themselves from all desires — like birds emerging from their shells. At that time, Maitreya Buddha wished to visit the elder Mahakashyapa, so he went together with his fourfold assembly to Mount Grdhrakuta. At the summit, he saw Mahakashyapa. The men and women in the assembly were all astonished and amazed. Maitreya Buddha praised him, saying: “The monk Mahakashyapa was a great disciple of Shakyamuni Buddha. Shakyamuni Buddha always praised him among the assembly as foremost in ascetic practice; he was thoroughly accomplished in meditation, liberation, and concentration. Although this person possesses great spiritual powers, he has no arrogance. He brings great joy to sentient beings, always compassionate toward those who are lowly, poor, and troubled, rescuing them from suffering and granting them peace and security.”
Maitreya Buddha praised Mahakashyapa’s bodily remains, saying: “Excellent! Greatly virtuous one! The great disciple of the lion of the Shakyas, Mahakashyapa, in that evil age, was able to cultivate his mind.” At that time, the multitudes saw that Mahakashyapa was praised by Maitreya Buddha, and hundreds of billions of people, because of this, grew weary of the world and attained the path. All these people recalled that Shakyamuni Buddha, in the evil age, had taught countless beings, enabling them to attain the six supernatural powers and become Arhats. At that time, the place where the teachings were given was eighty yojanas wide and one hundred yojanas long. Among the multitudes, whether sitting or standing, near or far, each person saw the Buddha appearing before them individually and teaching the Dharma for them alone.
「彌勒佛住世六萬歲，憐愍眾生，令得法眼；滅度之後，法住於世，亦六萬歲。汝等宜應精進，發清淨心，起諸善業，得見世間燈明彌勒佛身，必無疑也。」
Maitreya Buddha will remain in the world for sixty thousand years, moved by compassion for all beings and guiding them to attain the Dharma-eye. After his final passing, the Dharma will also remain in the world for sixty thousand years. You should therefore diligently practice, cultivate a pure mind, and perform wholesome deeds. Without any doubt, you will then see the embodiment of Maitreya Buddha, the light of the world.
佛說是經已，舍利弗等歡喜受持。
When the Buddha had finished teaching this sutra, Shariputra and the others joyfully accepted and upheld it.
佛說彌勒下生成佛經
Sutra on the Descent of Maitreya Buddha