佛說彌勒下生經
Sutra on the Descent of Maitreya
西晉月氏三藏竺法護譯
Translated by Dharmarakṣa of the Yuezhi, Tripitaka Master, Western Jin Dynasty
聞如是：
Thus have I heard:
一時佛在舍衛國祇樹給孤獨園，與大比丘眾五百人俱。
Once, the Buddha was staying at the Jeta Grove in the kingdom of Shravasti, together with a community of five hundred great monks.
爾時，阿難偏露右肩，右膝著地，白佛言：「如來玄鑒，無事不察，當來、過去、現在三世，皆悉明了；過去諸佛姓字、名號，弟子、菩薩、翼從多少，皆悉知之；一劫、百劫、若無數劫，皆悉觀察，亦復如是；國王、大臣、人民姓字則能分別；如今現在國界若干亦復明了。將來久遠彌勒出現，至真、等正覺，欲聞其變，弟子、翼從，佛境豐樂，為經幾時？」
At that time, Ananda bared his right shoulder, placed his right knee on the ground, and addressed the Buddha, saying: “The Tathagata’s profound insight leaves nothing unexamined. The three periods—future, past, and present—are all clearly understood to him. The names and titles of past buddhas, the number of their disciples and bodhisattvas who attended them—all are known to him. One kalpa, a hundred kalpas, even countless kalpas—all are observed in the same way. The names of kings, ministers, and common people can be distinguished; the boundaries of present-day kingdoms are likewise clearly perceived. In the distant future, when Maitreya appears as the Perfectly Enlightened One, I wish to hear about the transformations he will bring, his disciples and attendants, the prosperity and joy of the buddha-land—for how long will this last?”
佛告阿難：「汝還就坐，聽我所說彌勒出現國土豐樂、弟子多少。善思念之，執在心懷。」
The Buddha said to Ananda, "Return to your seat and listen as I speak about Maitreya's appearance, the prosperity of his land, and the number of his disciples. Reflect on this well and hold it in your heart."
是時，阿難從佛受教，即還就坐。
At that moment, Ananda accepted the Buddha's instruction and returned to his seat.
爾時，世尊告阿難曰：「將來久遠於此國界當有城郭名曰翅頭，東西十二由旬，南北七由旬，土地豐熟，人民熾盛，街巷成行。爾時，城中有龍王名曰水光，夜雨香澤，晝則清和。是時，翅頭城中有羅剎鬼名曰葉華，所行順法不違正教，每向人民寢寐之後，除去穢惡諸不淨者；常以香汁而灑其地，極為香淨。
At that time, the World-Honored One told Ananda: "In the distant future, within this land, there will be a city named Ketumati. It will be twelve yojanas from east to west and seven yojanas from north to south. The land will be fertile, the people prosperous, and the streets orderly. At that time, in the city, there will be a dragon king named Water-Light, who will send down fragrant rain at night and bring clear, mild weather by day. In Ketumati, there will also be a rakshasa demon named Leaf-Blossom, who will act in accordance with the Dharma, never violating the true teachings. After the people have fallen asleep, he will remove all filth and impurities. He will constantly sprinkle the ground with fragrant water, making it extremely clean and pure."
「阿難當知，爾時閻浮地東西南北千萬由旬，諸山河石壁皆自消滅，四大海水各減一萬。時閻浮地極為平整，如鏡清明。舉閻浮地內穀食豐賤，人民熾盛，多諸珍寶。諸村落相近，鷄鳴相接。是時，弊華果樹枯竭，穢惡亦自消滅；其餘甘美果樹、香氣殊好者皆生于地。
Ananda, you should know that at that time, across the entire continent of Jambudvīpa, spanning ten million yojanas from east to west and north to south, all mountains, rivers, and rocky cliffs will vanish of their own accord. The waters of the four great oceans will each recede by ten thousand yojanas. The land of Jambudvīpa will become perfectly level, as clear and smooth as a polished mirror.
Throughout Jambudvīpa, grains and food will be abundant and inexpensive. The people will flourish and prosper, with many precious treasures. Villages will be so close together that the crowing of roosters in one will be heard in the next.
At that time, all foul and withered trees will dry up and perish, and all filth and impurity will vanish of their own accord. In their place, sweet and delicious fruit trees, fragrant and exceptionally beautiful, will spring forth from the earth.
「爾時，時氣和適四時順節，人身之中無有百八之患：貪欲、瞋恚、愚癡、不大慇懃。人心均平，皆同一意，相見歡悅，善言相向。言辭一類無有差別，如彼優單越人而無有異。是時，閻浮地內人民大小皆同一向，無若干之差別也。彼時，男女之類意欲大小便時地自然開，事訖之後地便還合。
At that time, the seasons were harmonious and the climate pleasant. Within people’s bodies, there were none of the one hundred and eight afflictions—no greed, hatred, ignorance, or excessive striving. People’s minds were balanced and of one accord. When they met, they rejoiced and spoke kindly to one another. Their words were of one kind, without distinction, just like the people of Uttarakuru. At that time, all the people in Jambudvīpa, young and old, were of one direction, without any differences. In that era, when men and women felt the need to relieve themselves, the ground would naturally open, and after they had finished, the earth would close again.
「爾時，閻浮地內自然生粳米，亦無皮裹，極為香美，食無患苦。所謂金、銀、珍寶、車𤦲、馬瑙、真珠、虎珀，各散在地，無人省錄。是時，人民手執此寶，自相謂言：『昔者之人由此寶故更相傷害，繫閉在獄受無數苦惱；如今此寶與瓦石同流，無人守護。』
At that time, in the land of Jambudvīpa, fragrant rice grew naturally, without husks or chaff, and was delicious to eat, causing no harm. Treasures such as gold, silver, jewels, lapis lazuli, agate, pearls, and amber lay scattered across the ground, with no one to gather or care for them. People then would pick up these treasures and say to one another, "In the past, people harmed each other over such things, were imprisoned, and suffered endless torment because of them. Now these treasures are as common as stones and tiles, with no one to guard them."
「爾時，法王出現，名曰蠰佉。正法治化，七寶成就。所謂七寶者，輪寶、象寶、馬寶、珠寶、玉女寶、典兵寶、守藏之寶，是謂七寶。鎮此閻浮地內，不以刀杖自然靡伏。如今，阿難！四珍之藏：乾陀越國伊羅鉢寶藏，多諸珍琦異物不可稱計；第二彌梯羅國綢羅大藏，亦多珍寶；第三須賴吒大國有大寶藏，亦多珍寶；第四婆羅㮈蠰佉有大寶藏，多諸珍寶不可稱計。此四大藏自然應現，諸守藏人各來白王：『唯願大王以此寶藏之物惠施貧窮。』爾時，蠰佉大王得此寶已，亦復不省錄之，意無財寶之想。時閻浮地內，自然樹上生衣，極細柔軟，人取著之，如今優單越人自然樹上生衣，而無有異。
At that time, a Dharma King appeared, named Nāga. He ruled with the true Dharma, and the Seven Treasures were fully manifested. The so-called Seven Treasures are: the Wheel Treasure, the Elephant Treasure, the Horse Treasure, the Jewel Treasure, the Woman Treasure, the Treasurer Treasure, and the General Treasure—these are called the Seven Treasures. They pacified the entire Jambudvīpa continent, subduing it not by force or weapons, but naturally and peacefully.
Now, Ānanda, there are four great treasuries of precious things: the treasure trove of the Iravati River in the land of Gandhāra, filled with countless rare and marvelous objects beyond measure; the second, the great treasury of Mithilā, also abundant with jewels; the third, the great treasure of the land of Surāṣṭra, likewise rich in precious gems; and the fourth, the great treasury of King Nāga in Vārāṇasī, overflowing with innumerable jewels beyond calculation.
These four great treasuries appeared naturally. The keepers of each treasury came to report to the king, saying, "May Your Majesty use these treasures to aid the poor and needy."
Upon receiving these treasures, King Nāga paid them no heed, holding no thought of wealth or possession. At that time, throughout Jambudvīpa, clothes grew naturally on trees—extremely fine and soft. People simply took them and wore them, just as in the northern continent of Uttarakuru, where garments grow on trees without any difference.
「爾時，彼王有大臣名曰修梵摩，是王少小同好，王甚愛敬；又且顏貌端正，不長、不短，不肥、不瘦，不白、不黑，不老、不少。是時，修梵摩有妻名梵摩越，王女中最極為殊妙，如天帝妃——口作優鉢蓮華香，身作栴檀香；諸婦人八十四態永無復有，亦無疾病亂想之念。
At that time, the king had a minister named Xiu Fanmo. They had been close friends since childhood, and the king held him in great affection and respect. Moreover, his appearance was dignified—neither too tall nor too short, neither too fat nor too thin, neither too pale nor too dark, neither too old nor too young. At that time, Xiu Fanmo had a wife named Fan Moyue, the most exceptional and beautiful among the king’s daughters, like the consort of the heavenly lord Indra. Her breath carried the fragrance of the blue lotus, and her body exuded the scent of sandalwood. She was entirely free from the eighty-four feminine flaws and had no thoughts of illness or distraction.
「爾時，彌勒菩薩於兜率天，觀察父母不老不少，便降神下應從右脇生，如我今日右脇生無異，彌勒菩薩亦復如是。兜率諸天各各唱令：『彌勒菩薩已降神生。』
At that time, Maitreya Bodhisattva, observing from the Tushita Heaven that his parents were neither old nor young, descended and manifested birth from the right side, just as I was born from the right side in this present life. Maitreya Bodhisattva did likewise. The devas of the Tushita Heaven each proclaimed: “Maitreya Bodhisattva has descended and been born.”
「是時，修梵摩即與子立字，名曰彌勒。彌勒菩薩有三十二相、八十種好莊嚴其身，身黃金色。爾時，人壽極長，無有諸患，皆壽八萬四千歲。女人年五百歲然後出適。
At that time, King Shubrahma gave his son a name, calling him Maitreya. Maitreya Bodhisattva possessed the thirty-two marks and eighty excellent characteristics adorning his body, which shone with a golden hue. In that era, human lifespans were extremely long, free from all ailments, with everyone living for eighty-four thousand years. Women would marry only after reaching the age of five hundred.
「爾時，彌勒在家未經幾時，便當出家學道。爾時，去翅頭城不遠有道樹名曰龍花，高一由旬，廣五百步。時彌勒菩薩坐彼樹下成無上道果。
At that time, Maitreya had not been at home for long before he left to become a monk and study the Way. Not far from the city of Ketumati, there was a Bodhi tree called the Nāga-puṣpa, which stood one yojana tall and spread five hundred paces wide. It was beneath this tree that Maitreya Bodhisattva attained Supreme Enlightenment.
「當其夜半彌勒出家，即於其夜成無上道。時三千大千剎土六返震動，地神各各相告曰：『今時彌勒已成佛。』轉至聞四天王宮：『彌勒已成佛道。』轉轉聞徹三十三天、豔天、兜率天、化自在天、他化自在天，聲聞展轉至梵天：『彌勒已成佛道。』
At midnight, when Maitreya renounced the world, he attained supreme enlightenment that very night. The entire universe of a thousand million worlds trembled six times, and the earth spirits told one another: "Now Maitreya has become a Buddha." The news spread to the palaces of the Four Heavenly Kings: "Maitreya has attained Buddhahood." From there, it echoed up through the Thirty-Three Heavens, the Yama Heaven, the Tushita Heaven, the Heaven of Enjoying Manifestations, and the Heaven of Freely Enjoying Others' Manifestations, until the sound reached the Brahma Heaven: "Maitreya has attained Buddhahood."
「爾時，魔王名大將，以法治化。聞如來名音響之聲，歡喜踊躍不能自勝，七日七夜不眠不寐。是時，魔王將欲界無數天人至彌勒佛所恭敬禮拜。
「彌勒聖尊與諸天人漸漸說法微妙之論，所謂論者，施論、戒論、生天之論，欲不淨想、出要為妙。爾時，彌勒見諸人民已發心歡喜，諸佛世尊常所說法，苦、習、盡、道，盡與諸天人廣分別其義。爾時，座上八萬四千天子，諸塵垢盡，得法眼淨。
「爾時，大將魔王告彼界人民之類曰：『汝等速出家。所以然者？彌勒今日已度彼岸，亦當度汝等使至彼岸。』
「爾時，翅頭城中有長者名曰善財，聞魔王教令，又聞佛音響，將八萬四千眾至彌勒佛所，頭面禮足，在一面坐。
「爾時，彌勒漸與說法微妙之論，所謂論者，施論、戒論、生天之論，欲不淨想、出要為妙。爾時，彌勒見諸人民心開意解，如諸佛世尊常所說法，苦、習、盡、道，與諸人民廣分別義。爾時，座上八萬四千人諸塵垢盡，得法眼淨。是時，善財與八萬四千人等即前白佛，求索出家，善修梵行，盡成阿羅漢道。
「爾時，彌勒初會，八萬四千人得阿羅漢。
「是時，蠰佉王聞彌勒已成佛道，便往至佛所欲得聞法。時彌勒佛與王說法，初善、中善、竟善，義理深邃。爾時，大王復於異時立太子為王，賜剃頭師珍寶，復以雜寶與諸梵志，將八萬四千眾往至佛所求作沙門，盡成道果得阿羅漢。
「是時，修梵摩大長者聞彌勒已成佛道，將八萬四千梵志之眾往至佛所求作沙門，得阿羅漢——唯修梵摩一人斷三結使必盡苦際。
「是時，佛母梵摩越復將八萬四千婇女之眾往至佛所求作沙門。爾時，諸女人盡得阿羅漢——唯有梵摩越一人斷三結使成須陀洹。
「爾時，諸剎利婦聞彌勒如來出現世間成等正覺，數千萬眾往至佛所，頭面禮足，在一面坐，各各生心求作沙門，出家學道，或有越次取證、或有不取證者。
「爾時，阿難！其不越次取證者盡是奉法之人，患厭一切世間，修不可樂想。
「爾時，彌勒當說三乘之教，如我今日。弟子之中大迦葉者行十二頭陀、過去諸佛所善修梵行，此人當佐彌勒勸化人民。」
爾時，迦葉去如來不遠結加趺坐，正身正意繫念在前。
爾時，世尊告迦葉曰：「吾今年已衰耗向八十餘。然今如來有四大聲聞堪任遊化，智慧無盡，眾德具足。云何為四？所謂大迦葉比丘、屠鉢歎比丘、賓頭盧比丘、羅云比丘。汝等四大聲聞要不般涅槃，須吾法沒盡，然後乃當般涅槃。大迦葉亦不應般涅槃，要須彌勒出現世間。所以然者，彌勒所化弟子盡是釋迦文弟子，由我遺化得盡有漏。
「摩竭國界毘提村中，大迦葉於彼山中住。又彌勒如來將無數千人眾，前後圍遶往至此山中，遂蒙佛恩，諸鬼神當與開門，使得見迦葉禪窟。是時，彌勒申右手指示迦葉，告諸人民：『過去久遠釋迦文佛弟子名曰迦葉，今日現在，頭陀苦行最為第一。』是時，諸人見是事已歎未曾有，無數百千眾生諸塵垢盡，得法眼淨。或復有眾生見迦葉身已——此名為最初之會——九十六億人皆得阿羅漢，斯等之人皆是我弟子。所以然者？悉由受我訓之所致也，亦由四事因緣：惠施、仁愛、利人、等利。
「爾時，阿難！彌勒如來當取迦葉僧伽梨著之。是時，迦葉身體奄然星散。是時，彌勒復取種種華香供養迦葉。所以然者？諸佛世尊有敬心於正法故。彌勒亦由我所受正法化，得成無上正真之道。
「阿難當知，彌勒佛第二會時，有九十四億人，皆是阿羅漢，亦復是我遺教弟子，行四事供養之所致也。
「又彌勒第三之會，九十二億人皆是阿羅漢，亦復是我遺教弟子。
「爾時，比丘姓號皆名慈氏弟子，如我今日諸聲聞皆稱釋迦弟子。
「爾時，彌勒與諸弟子說法：『汝等比丘！當思惟無常之想、樂有苦想、計我無我想、實有空想、色變之想、青瘀之想、膖脹之想、食不消想、膿血想、一切世間不可樂想。所以然者？比丘當知，此十想者皆是過去釋迦文佛與汝等說，令得盡有漏、心得解脫。若此眾中釋迦文佛弟子，過去時修於梵行，來至我所；或復於釋迦文佛所供養三寶，來至我所；或於釋迦文佛所彈指之頃修於善本，來至此間；或於釋迦文佛所行四等心，來至此者；或於釋迦文佛所受持五戒、三自歸法，來至我所；或於釋迦文佛所起神寺廟，來至我所；或於釋迦文佛所補治故寺，來至我所；或於釋迦文佛所受八關齋法，來至我所；或於釋迦文佛所香華供養，來至此者；或復於彼聞法悲泣墮淚，來至我所；或復於釋迦文佛所專意聽受法，來至我所；或復盡形壽善修梵行，來至我所；或復有書寫讀誦，來至我所；或復承事供養，來至我所者。』
「是時，彌勒便說此偈：
「『增益戒聞德， 禪及思惟業，
善修於梵行， 而來至我所。
勸施發歡心， 修行心原本，
意無若干想， 皆來至我所。
或發平等心， 承事於諸佛，
飯飴於聖眾， 皆來至我所。
或誦戒契經， 善習與人說，
熾然於法本， 今來至我所。
釋種善能化， 供養諸舍利，
承事法供養， 今來至我所。
若有書寫經， 班宣於素上，
其有供養經， 皆來至我所。
繒綵及諸物， 供養於神寺，
自稱南無佛， 皆來至我所。
供養於現在、 諸佛過去者，
禪定正平等， 亦無有增減。
是故於佛法， 承事於聖眾，
專心事三寶， 必至無為處。』
「阿難當知，彌勒如來在彼眾中當說此偈。爾時，彼眾中諸天人民思惟此十想，十一姟人諸塵垢盡，得法眼淨。彌勒如來千歲之中，眾僧無有瑕穢。爾時，恒以一偈以為禁戒：
「『口、意不行惡， 身亦無所犯，
當除此三行， 速脫生死關。』
「過千歲後，當有犯戒之人，遂復立戒。
「彌勒如來當壽八萬四千歲。般涅槃後，遺法當在八萬四千歲。所以然者，爾時眾生皆是利根。
「其有善男子、善女人欲得見彌勒佛及三會聲聞眾及翅頭城及見蠰佉王并四大藏珍寶者、欲食自然粳米者、并著自然衣裳、身壞命終生天上者，彼善男子、善女人當勤加精進，無生懈怠；亦當供養承事諸法師，名花㨶香種種供養，無令有失。如是，阿難！當作是學。」
爾時，阿難及諸大會，聞佛所說，歡喜奉行。
佛說彌勒下生經
按《開元錄》有譯無本中有法護譯《彌勒成佛經》，一名「彌勒當來下生經」者。乍觀此經即彼失本而還得之，其實非也。何則？羅什譯《彌勒成佛經》目下注云：「與《下生經》異本，與法護譯《彌勒成佛經》同本。」兩譯一闕，則彼失本經，非此《下生經》六譯三失之一者明矣。又按孤山智圓重校金剛般若後序云：「古德分經皆用紙數者，一紙有二十五行，一行十七字。今撿失本彌勒經目下注云：『一十七紙』，則計有七千二百二十二字，此經只有三千一百七十六字，則尚未其半，豈是彼經歟？」則丹藏無此經為得。然此經文頗似漢晉，經注又有漢云之言，還恐此是三失本中第一本。錄云今附西晉者耳，宋藏還得而編入之為得之矣。而二錄並無《下生經》是法護譯者，今云法護譯者何耶？伏俟賢哲。