彌勒菩薩所問本願經
The Sutra of Maitreya Bodhisattva's Original Vows
西晉月氏國三藏竺法護譯
Translated by the Tripitaka Master Dharmarakṣa of the Yuezhi Kingdom during the Western Jin Dynasty.
聞如是：
This is what I have heard:
一時佛遊於披祇國，妙華山中恐懼樹間鹿所聚處，與大比丘眾俱，比丘五百人，一切賢聖神通已達，悉尊比丘，其名曰：賢者了本際、賢者馬師、賢者惒波、賢者大稱、賢者賢善、賢者離垢、賢者具足、賢者牛呞、賢者鹿吉祥、賢者優為迦葉、賢者那翼迦葉、賢者迦翼迦葉、賢者大迦葉、賢者所說、賢者所著、賢者面王、賢者難提、賢者和難、賢者羅云、賢者阿難，如是之輩，五百比丘。復有菩薩如彌勒等五百人，其名曰：增意菩薩、堅意菩薩、辯積菩薩、光世音菩薩、大勢至菩薩、瑛吉祥菩薩、軟吉祥菩薩、神通華菩薩、空無菩薩、憙信淨菩薩、根土菩薩、稱土菩薩、柔軟音響菩薩、淨土菩薩、山積菩薩、具足菩薩、根吉祥菩薩，如是等菩薩五百人。
Once, the Buddha was traveling in the country of Pigi, in the Miaohua Mountains, in the Grove of Fear, a place where deer gathered. He was accompanied by a great assembly of bhikkhus—five hundred in all—each a noble sage who had attained spiritual powers, all venerable bhikkhus. Their names were: the Venerable Knower of the Ultimate, the Venerable Master Horse, the Venerable Harmonious Wave, the Venerable Greatly Renowned, the Venerable Virtuous and Good, the Venerable Free from Defilement, the Venerable Perfectly Endowed, the Venerable Cow-Chewer, the Venerable Deer-Auspicious, the Venerable Uruvilva Kassapa, the Venerable Nadi Kassapa, the Venerable Gaya Kassapa, the Venerable Maha Kassapa, the Venerable Speaker of Truth, the Venerable Wearer of Robes, the Venerable Face-King, the Venerable Nandi, the Venerable Harmonious and Gentle, the Venerable Rahula, the Venerable Ananda—such as these, five hundred bhikkhus.
There were also bodhisattvas, like Maitreya and others, five hundred in number. Their names were: Bodhisattva Increased Resolve, Bodhisattva Steadfast Resolve, Bodhisattva Accumulation of Eloquence, Bodhisattva Guanyin of Illuminating Light, Bodhisattva Mahasthamaprapta, Bodhisattva Jewel-Auspicious, Bodhisattva Gentle-Auspicious, Bodhisattva Spiritual Flower, Bodhisattva Emptiness and Non-being, Bodhisattva Joyful Faith and Purity, Bodhisattva Root-Earth, Bodhisattva Renowned Earth, Bodhisattva Soft and Melodious Voice, Bodhisattva Pure Land, Bodhisattva Mountain Accumulation, Bodhisattva Perfectly Endowed, Bodhisattva Root-Auspicious—such as these, five hundred bodhisattvas.
爾時彌勒菩薩從座起，整衣服長跪叉手白佛言：「願欲有所問，唯天中天聽者乃敢問。」
At that time, Maitreya Bodhisattva rose from his seat, straightened his robes, knelt respectfully with hands joined, and addressed the Buddha, saying: "I wish to ask a question. If the Most Honored One permits, I dare to speak."
佛告彌勒菩薩：「我當聽所問，便問在所欲，如來當隨其所欲，而發遣之令心歡喜。」
The Buddha said to Maitreya Bodhisattva, "I will listen to your question. Ask whatever you wish, and the Tathagata will respond according to your desire, bringing joy to your heart."
於是彌勒菩薩得聽所問，踊躍歡喜，白世尊言：「菩薩有幾法行，皆棄諸惡道不隨惡知識中？」
Then, upon hearing the question, Maitreya Bodhisattva was filled with joy and excitement. He addressed the World-Honored One, saying: “How many practices must a bodhisattva cultivate to abandon all evil paths and avoid following unwholesome companions?”
佛告彌勒菩薩：「善哉！善哉！彌勒！菩薩多所哀念，多所安隱，愍傷諸天及人，乃發意問如來如此之義。諦聽！常思念之！」
The Buddha said to Maitreya Bodhisattva, "Excellent, excellent, Maitreya! You, a Bodhisattva, hold deep compassion and bring much peace and comfort. Out of pity and concern for the devas and humans, you have resolved to ask the Tathagata about this profound meaning. Listen attentively! Keep it always in mind!"
彌勒即言：「唯然世尊，受教而聽。」
Maitreya replied, "Yes, World-Honored One, I receive your teaching and listen attentively."
佛言：「彌勒！菩薩有一法行，棄諸惡道，不隨惡知識中。何謂為一？謂寂靜平等道意。是為一法。」
The Buddha said: "Maitreya, there is one practice of the Bodhisattva that abandons all evil paths and does not follow unwholesome companions. What is this one practice? It is the mind that abides in serene and impartial enlightenment. This is the one practice."
佛語彌勒菩薩：「復有二法行，棄諸惡道，不隨惡知識中。何等為二？一者、住於定無所起；二者、方便別諸所見。是為二法。」
The Buddha said to Maitreya Bodhisattva, "There are also two practices that lead one to abandon all evil paths and not follow evil companions. What are these two? First, to abide in stillness without giving rise to distractions. Second, to skillfully discern all that is perceived. These are the two practices."
佛語彌勒：「菩薩復有三法行，棄諸惡道不隨惡知識中。何等為三？一者、得大哀法；二者、於空無所習；三者、所知無所念。是為三法。」
The Buddha said to Maitreya, "A bodhisattva also has three practices that enable them to abandon all evil paths and not follow unwholesome companions. What are these three? First, attaining the great method of compassion. Second, not dwelling in emptiness. Third, not clinging to what is known. These are the three practices."
佛語彌勒：「菩薩復有四法行，棄諸惡道不隨惡知識中。何等為四？一者、立於誡；二者、於一切法無所疑；三者、樂處閑居；四者、等觀。是為四法。」
The Buddha said to Maitreya, "There are four more practices for a Bodhisattva to abandon all evil paths and avoid following unwholesome companions. What are these four? First, to establish oneself in precepts. Second, to have no doubts about all dharmas. Third, to delight in dwelling in solitude. Fourth, to regard all things with equanimity. These are the four practices."
佛語彌勒：「菩薩復有五法行，棄諸惡道不隨惡知識中。何等為五？一者、常立德義；二者、不求他人長短；三者、自省身行；四者、常樂於法；五者、不自念身常救他人。是為五法。」
The Buddha said to Maitreya, "A bodhisattva who practices five more things will abandon evil paths and not follow bad companions. What are these five?
First, always establish virtuous conduct. Second, do not seek out the faults of others. Third, examine one's own actions. Fourth, always delight in the Dharma. Fifth, do not dwell on oneself but constantly help others.
These are the five practices."
佛語彌勒：「菩薩復有六法行，棄諸惡道不隨惡知識中。何等為六？一者、不慳貪；二者、除弊惡之心；三者、無愚癡；四者、無麁言；五者、其意如虛空；六者、以空為舍。是為六法。」
The Buddha said to Maitreya, "There are six more practices that enable a bodhisattva to abandon evil paths and avoid following unwholesome companions. What are these six? First, not being miserly or greedy. Second, removing a malicious mind. Third, being free from ignorance. Fourth, avoiding harsh speech. Fifth, having a mind as open as space. Sixth, taking emptiness as one's dwelling. These are the six practices."
佛語彌勒：「菩薩復有七法行，棄諸惡道不隨惡知識中。何等為七？一者、有善權之意；二者、能分別於諸法寶；三者、常精進；四者、常當歡悅；五者、得於信忍；六者、善解定意；七者、總智慧明。是為七法。」
The Buddha said to Maitreya: "A Bodhisattva who possesses seven further practices will abandon all evil paths and not follow evil companions. What are these seven? First, having the intention of skillful means; second, being able to discern the treasures of the Dharma; third, constant diligence; fourth, always maintaining joy; fifth, attaining patient acceptance through faith; sixth, skillfully understanding meditative concentration; seventh, the complete clarity of wisdom. These are the seven practices."
佛語彌勒：「菩薩復有八法行，棄諸惡道不隨惡知識中。何等為八？一者、得直見；二者、直念；三者、直語；四者、直治；五者、直業；六者、直方便；七者、直意；八者、直定。是為八法。」
The Buddha said to Maitreya, "A bodhisattva also has eight practices that lead to abandoning all evil paths and not following unwholesome companions. What are these eight? First, right view. Second, right thought. Third, right speech. Fourth, right action. Fifth, right livelihood. Sixth, right effort. Seventh, right mindfulness. Eighth, right concentration. These are the eight practices."
佛語彌勒：「菩薩復有九法行，棄諸惡道不隨惡知識中。何等為九？一者、菩薩以脫於欲，遠離諸惡，不善之法無有想念，以得寂定歡喜，行第一一心；二者、已除想念，內意為寂，其心為一，無想無行便得定意，心為歡悅，行第二一心；三者、離歡喜觀常為寂定，身得安隱如諸聖賢，所說所觀心意無起，行第三一心；四者、苦樂已斷，歡悅憂慼皆悉為止，所觀無苦無樂其意清淨，得第四一心；五者、過於色想；六者、無復說想；七者、不復念種種想，悉入無央數虛空慧；八者、皆過無央數虛空慧，入無量諸識識知之行；九者、皆過諸識知之慧，無復有無之想，皆過諸無識之慧，便入有想無想之行，不見想得寂定三昧。是為九法。」
The Buddha spoke to Maitreya: "A bodhisattva also has nine practices that enable them to abandon all negative paths of rebirth and not follow unwholesome spiritual guides. What are the nine? First, the bodhisattva has freed themselves from desire, moved away from everything unwholesome, and has no more thoughts of them. Having attained calmness and joy, they practice the first level of single-minded concentration. Second, they have set aside all thinking, find inner composure quiet, and their mind becomes unified. With no thoughts or activity, they attain concentrated awareness, their heart filled with happiness, and they practice the second level of single-minded concentration. Third, they let go of joyful contemplation to remain constantly calm and settled. Their body experiences peace and stability, just as the noble ones speak of. Observing without mental movement, they practice the third level of single-minded concentration. Fourth, both pleasure and pain have been cut off, and joy and sorrow completely cease. Their observation is free from both pain and pleasure, their mind perfectly clear—this is the fourth level of single-minded concentration. Fifth, they go beyond the perception of forms. Sixth, they no longer have perception based on words. Seventh, they no longer hold onto various perceptions, and instead enter into boundless space-awareness. Eighth, they go beyond boundless space-awareness to enter immeasurable consciousness, known as the sphere of infinite consciousness. Ninth, they go beyond the sphere of infinite consciousness, letting go even of perceptions of existence or non-existence. Transcending the sphere of no-perception, they enter the state of neither perception nor non-perception, and without clinging to perception, they attain the still and settled samādhi. These are the nine practices."
佛語彌勒：「菩薩復有十法行，棄諸惡道不隨惡知識中。何等為十？一者、得金剛三昧；二者、所住處有所進益三昧；三者、得善權教授三昧；四者、得有念無念御度三昧；五者、得普遍世間三昧；六者、得於苦樂平等三昧；七者、得寶月三昧；八者、得月明三昧；九者、得照明三昧；十者、得二寂三昧，於一切諸法具足。彌勒！是為菩薩十法行，棄諸惡道不墮惡知識中。」
於是彌勒菩薩以偈讚佛言：
「世尊本布施， 妻子及飲食，
頭目無所惜， 佛德度無極。
護禁無所犯， 如鶡愛其毛，
奉戒無與等， 功德度無極。
已現於忍力， 悉等諸苦樂，
忍辱為大勢， 佛德度無極。
已了精進力， 無上德對害，
精進為大至， 佛勤度無極。
已斷一切惡， 導師樂一心，
大慧寂為力， 佛淨度無極。
清淨慧自在， 自然無所起，
智慧常第一， 佛明度無極。
慧降魔官屬， 樹下得大智，
上義離諸穢， 佛力降伏魔。
世尊轉法輪， 大身師子吼，
恐伏諸外道， 佛慧度彼德。
色妙無與等， 戒德及智慧，
精進度諸岸， 佛道過眾德，
難譬不可喻， 無上大智慧，
常講諸法寶， 光明導御眾。」
爾時賢者阿難白佛言：「未曾有世尊！是彌勒菩薩所願具足，說法無缺減，講法字句平等，所說法句無所縛著，講經竟無亂。」
佛言：「如是，如是！阿難！如其所云，彌勒菩薩辯才具足，所說經法無所缺減。」
佛言：「阿難！彌勒菩薩不獨以偈讚我，乃往過世十無央數劫，爾時有佛號炎光具嚮作王如來、無所著、等正覺、今現在成慧行、安定、世間父、無上士、導御法、天上天下尊、佛、天中天，爾時有梵志長者子名曰賢行，從園觀出，遙見如來經行，身色光明無央數變。見已心念：『甚善！未曾有也！如來之身不可思議，巍巍如是，光色妙好威神照曜，吉祥之德以為莊飾，願令我後當來之世，得身具足如是光色威神照曜，吉祥之德而自莊飾。』作是願已，便身伏地心念言審：『我當來之世得法身，若如來、無所著、等正覺者，如來當過我身上。』於時世尊炎光具嚮作王如來，知賢行長者子梵志心之所念，便過其身上。適越其上已，便得不起法忍。於是佛還顧告侍者言：『我所以過長者子梵志賢行身上，即時令得不起法忍，眼能洞視，耳能徹聽，知他人心中所念，自知所從來生，身能飛行神通具足。』佛適過梵志賢行身上，便達眾智五通具足無所亡失，即以偈讚佛言：
「『往來世到十方， 人中尊無與等，
唯志道過諸行， 願稽首覺導師。
以過諸世間明， 及摩尼火炎光，
佛光明為最上， 願稽首覺導師。
如師子一鳴吼， 諸小獸無不伏，
佛講法亦如是， 悉降伏諸異道。
眉間相清且徹， 威無量如積雪，
其光明照三界， 佛在世無與等。
聖足下生相輪， 其輪妙有千輻，
此土地及山陵， 不能動無上尊。』」
是時佛告賢者阿難：「欲知爾時長者子梵志賢行者，今彌勒菩薩是。」
賢者阿難即白佛言：「彌勒菩薩得不起忍，久遠乃爾，何以不速逮無上正真道最正覺耶？」
佛語阿難：「菩薩以四事不取正覺。何等為四？一者、淨國土；二者、護國土；三者、淨一切；四者、護一切。是為四事。彌勒菩薩求佛時，以是四事故不取佛。」
佛言：「阿難！我本求佛時，亦欲淨國土亦欲淨一切，亦欲護國土，亦欲護一切。彌勒發意先我之前四十二劫，我於其後乃發道意，於此賢劫以大精進，超越九劫得無上正真之道成最正覺。」
佛告賢者阿難：「我以十事致最正覺。何等為十？一者、所有無所愛惜；二者、妻婦；三者、兒子；四者、頭目；五者、手足；六者、國土；七者、珍寶財物；八者、髓腦；九者、血肉；十者、不惜身命。阿難！我以此十事疾得佛道。」
佛語阿難：「復有十事疾得佛道。何等為十？一者、以法立於誡德；二者、常行忍辱；三者、常行精進；四者、常一其心；五者、常行智慧度於無極；六者、不捨一切；七者、已得忍心等於一切；八者、不習空；九者、得空法忍；十者、得無想之法。阿難！我以此十事，自致得佛道。」
佛語賢者阿難：「我本求佛道時勤苦無數，乃得無上正真之道，其事非一。」
佛言阿難：「乃過世時，有王太子，號曰一切現義，端政姝好，從園觀而出，道見一人得疾困篤，見已有哀傷之心，問於病人：『以何等藥得療即痊？』病人答曰：『唯王身血得療我病。』爾時太子即以利刀刺身出血，以與病者，至心施與意無悔恨。」
佛語阿難：「爾時現義太子，即我身是。阿難！四大海水尚可升量，我身血施不可稱限。所以爾者，求正覺故。」
佛語賢者阿難：「乃往過世有王太子，號曰蓮花王，端正姝好威神巍巍，從園觀出遊，道見一人身體病癩，見已即有哀念心，問於病人：『以何等藥療於汝病？』病者答曰：『得王身髓以塗我體，其病乃愈。』是時太子即破身骨，以得其髓持與病者，歡喜惠施，心無悔恨。爾時太子，即我身是。」
佛語阿難：「四大海水尚可升量，身髓布施不可稱計。」
佛語賢者阿難：「乃往去世有王號曰月明，端正姝好威神巍巍，從宮而出，道見盲者貧窮飢餓隨道乞匃，往趣王所而白王言：『王獨尊貴安隱快樂，我獨貧窮加復眼盲。』爾時月明王見此盲人哀之淚出，謂於盲者：『有何等藥得愈卿病？』盲者答曰：『唯得王眼能愈我病，眼乃得視。』爾時王月明自取兩眼施與盲者，其心靜然無一悔意。月明王者，即我身是。」
佛言：「須彌山尚可稱知斤兩，我眼布施不可稱計。」
佛語賢者阿難：「彌勒菩薩本求道時，不持耳、鼻、頭、目、手、足、身命、珍寶、城邑、妻子及以國土布施與人，以成佛道，但以善權方便安樂之行，得致無上正真之道。」
阿難白佛：「彌勒菩薩以何善權得致佛道？」
佛言阿難：「彌勒菩薩晝夜各三正衣束體，叉手下膝著地，向於十方說此偈言：
「『我悔一切過， 勸助眾道德，
歸命禮諸佛， 令得無上慧。』」
佛語賢者阿難：「彌勒菩薩以是善權，得無上正真之道最正覺。阿難！彌勒菩薩求道本願：『使其作佛時，令我國中人民，無有諸垢瑕穢，於婬怒癡不大，慇懃奉行十善，我爾乃取無上正覺。』」
佛語阿難：「後當來世人民，無有垢穢奉行十善，於婬怒癡不以經心。正於爾時，彌勒當得無上正真之道成最正覺。所以者何？彌勒菩薩本願所致。」
佛語賢者阿難：「我本求菩薩道時，欲護一切悉令得淨，處於五濁婬怒癡中，樂在生死。所以者何？是諸人民多為非法，以非為是，奉行邪道轉相賊害，不孝父母心常念惡，惡意向兄弟妻息眷屬及他人，輕易師和上，常犯男子垢濁轉相食噉，願處是時世於中為佛。若郡國丘聚縣邑，但說眾惡轉相賊害，瓦石相擊杖相撾撥，便共聚會轉相罵詈，自還其舍設置飯食，以毒著中欲害他人，起想垢濁轉起誹謗，伏匿過惡還相發露無復善意。」
佛言阿難：「我以大哀普念一切，為此輩人講說經法。」
賢者阿難聞佛說此，即白佛言：「未曾有是！天中天、如來、等正覺能至勤苦普弘大意，調御弊惡令得成就，為除重擔具足法寶，為此輩人說其經法。」
佛言：「如是，阿難！如汝所言，佛能忍此。爾乃應、如來、等正覺教化剛強為除眾冥，用佛法德具足之故，乃為此人說其經法。」
阿難白佛言：「我聞如來堅重精進等心如是，衣毛為竪。此經名為何等？云何奉行？」
佛言阿難：「此經名為『本願』，當持；『慈氏本行彌勒所問』，當善持之。」
佛說經已，彌勒菩薩、賢者阿難、賢者大迦葉諸大弟子，及眾菩薩，一切會者，諸天、龍神、乾沓惒、世間人，聞經歡喜，前為佛作禮。
彌勒菩薩所問本願經