大寶積經 第88卷T11n0310_088

大寶積經卷第八十八

元魏優禪尼國王子月婆首那譯

Translated by Prince Upaśūnya of the Udyāna Kingdom during the Northern Wei dynasty.

摩訶迦葉會第二十三之一

INTRODUCTION

This sutra is translated from the Chinese version of Upaśūnya (T.310). This sutra is also called the Maitreyamahāsiṁhanāda Sūtra (’The Lions Roar of Maitreya’).

[0501b13] 如是我聞：

Thus have I heard:

一時婆伽婆在舍婆提城祇樹給孤獨園，與大比丘僧五千人俱，菩薩摩訶薩八千人俱。

At that time, the Bhagavat was staying in Śrāvastī at Jeta's Grove in Anāthapiṇḍada's Park, together with a great assembly of five thousand bhikṣus and eight thousand bodhisattva mahāsattvas.

其名曰：文殊師利菩薩、觀世音菩薩、大勢至菩薩、德藏菩薩、彌勒菩薩，如是等菩薩摩訶薩而為上首。

Their names are: Bodhisattva Mañjuśrī, Bodhisattva Avalokiteśvara, Bodhisattva Mahāsthāmaprāpta, Bodhisattva Dharmakara, and Bodhisattva Maitreya. These and other great bodhisattva mahāsattvas were the leaders of the assembly.

爾時世尊與百千大眾恭敬圍遶而為說法。爾時摩訶迦葉在大眾中，從坐而起，偏袒右肩右膝著地，合掌恭敬白佛言：「世尊！我欲少問如來、應、正遍知，若佛聽許乃敢諮問。」

At that time, the World-Honored One was surrounded by hundreds of thousands of great assemblies, respectfully encircling him as he expounded the Dharma. Then, Mahākāśyapa, who was among the great assembly, rose from his seat, bared his right shoulder, knelt on his right knee, joined his palms respectfully, and said to the Buddha: "World-Honored One, I wish to ask a few questions of the Tathāgata, the Worthy One, the Perfectly Enlightened One, if the Buddha would permit me to inquire."

[0501b22] 佛告迦葉：「恣汝所問。如來悉能為汝分別，斷汝疑心令得歡喜。」

The Buddha told Kāśyapa: "Ask whatever you wish. The Tathāgata can explain everything for you, dispel your doubts, and make you rejoice."

[0501b25] 爾時摩訶迦葉白佛言：「世尊！若有善男子善女人欲求涅槃，於正法中出家，當云何學？云何行？云何修觀？」

At that time, Mahākāśyapa said to the Buddha: "World-Honored One, if there are good men or good women who wish to seek nirvana and leave home to practice in the true Dharma, how should they study? How should they practice? How should they cultivate contemplation?"

[0501b27] 爾時世尊告摩訶迦葉：「善哉善哉。迦葉！汝今善能問於如來如是之義。如汝所問，為利一切諸天世人令得安樂。汝今諦聽善思念之，吾當為汝分別解說。」

At that time, the World-Honored One said to Mahākāśyapa: "Excellent, excellent, Kāśyapa! You have now asked the Tathāgata about such a profound meaning. As you have asked, it is for the benefit of all devas and humans to attain peace and happiness. Now listen carefully and reflect well upon it, I shall explain it to you in detail."

[0501c01] 爾時摩訶迦葉白佛言：「世尊！如是。願樂欲聞。」

At that time, Mahākāśyapa said to the Buddha: "Yes, World-Honored One. I wish to hear it."

[0501c02] 佛告迦葉：「善男子善女人欲求涅槃，於正法中出家，應學淨戒，具律儀戒，具正法教，於清淨戒微細不犯，應如是學。隨順正法離諂曲心，遠離貪欲具足慚愧，常畏生死樂求遠離，厭離生死常念涅槃。若在樹下、若山巖間、若在靜室、若在窟中，初修正意，念於如來、應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、婆伽婆，生具足種姓、具足善根，具足無量淨戒、無量三昧、無量智慧、無量解脫、無量解脫知見，具足一切無邊佛法不可思議，具足無等無邊功德。實語真語，所言無二不誑眾生。為大醫王能拔毒箭，為不請友具大慈悲，為大導師說甚深法令入甚深，說寂滅法令得寂滅。空無眾生、無相斷相、無願離願、無有戲論離諸戲論，甚深難見難覺。其性遠離，離於有無，無行斷行、無說離說。無相平等，離垢清淨無取無捨，能滅諸苦、能斷渴愛令至涅槃。迦葉！比丘如是一日若過一日，在於靜室心念如來，作是思念：『我得人身，得出家道，得比丘法，親近如來，不應懈怠。所以者何？於此修戒當得道果。以是因緣於未來世，若佛出世當得見佛，佛出世難如優曇花。』迦葉！比丘修行應學慧命須菩提之所修行。

The Buddha told Kāśyapa: "Good men and good women who wish to seek nirvana and leave home to practice in the true Dharma should learn pure precepts, possess the precepts of discipline, and possess the teachings of the true Dharma. They should learn to not violate even the smallest of the pure precepts. They should learn thus: to follow the true Dharma and abandon deceitful thoughts, to distance themselves from desires and possess shame and modesty, to always fear birth and death and delight in seeking detachment, to be weary of birth and death and constantly think of nirvana.

Whether under a tree, between mountain cliffs, in a quiet room, or in a cave, they should first cultivate right intention, contemplating the Tathāgata, the Worthy One, the Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone, Knower of the World, Unsurpassed One, Leader of Persons to be Tamed, Teacher of Gods and Humans, Buddha, World-Honored One, born with perfect lineage, endowed with good roots, possessing immeasurable pure precepts, immeasurable samadhi, immeasurable wisdom, immeasurable liberation, and immeasurable knowledge and vision of liberation, possessing all immeasurable and inconceivable Buddha dharmas, possessing incomparable and boundless merits.

He speaks truthfully and sincerely, his words are not duplicitous and do not deceive sentient beings. He is the great king of physicians who can remove poisoned arrows, an unsolicited friend with great compassion, a great guide who expounds profound dharmas to lead beings into the profound, who teaches the dharma of cessation to enable attainment of cessation.

Empty of sentient beings, without characteristics and cutting off characteristics, without wishes and departing from wishes, without frivolous arguments and departing from all frivolous arguments, extremely profound and difficult to see or realize. Its nature is far removed, departing from existence and non-existence, without action and cutting off action, without speech and departing from speech. Equal in non-characteristics, pure and free from defilements, without grasping or rejecting, able to extinguish all suffering, able to cut off craving and thirst, leading to nirvana.

Kāśyapa! If a bhikṣu, for one day or more than one day, stays in a quiet room contemplating the Tathāgata, he should think thus: 'I have obtained a human body, obtained the path of leaving home, obtained the dharma of a bhikṣu, and am close to the Tathāgata. I should not be lazy. Why? By cultivating precepts here, I will attain the fruit of the path. For this reason, in future lives, when a Buddha appears in the world, I will be able to see the Buddha. A Buddha's appearance in the world is as rare as an udumbara flower.'

Kāśyapa! A bhikṣu in training should learn to practice as Subhūti of great wisdom practiced."

[0501c26] 「迦葉！如來、應、正遍知難得見聞，於正法中而得出家，具比丘戒甚為希有。善男子善女人於正法中出家者，為二事故。何等為二？一者為現得道果故，二者為見未來佛故。迦葉！有諸癡人，受著袈裟違背如來，自謂我得道果聖人。是人若在靜室、若在窟中，貪心思念：『一切施主施我衣鉢。』作如是念：『如來不知我、不覺我、不見我。』迦葉！比丘若在靜室、若在窟中，若行若坐若臥，若念貪欲、若念瞋恚及餘種種諸惡覺觀。隨所住處，其中諸神知彼比丘，心生愁憂作如是念：『此諸比丘非法非宜。於正法中得出家已，思惟如是不善之法。』迦葉！彼諸神等知彼比丘，各作方便令不安隱。迦葉！彼諸天神以少善根得少智慧尚知他心，況復如來百千萬億阿僧祇劫具行智慧？迦葉！如來無所不知、無所不見、無所不覺、無所不證。迦葉！如來具足無礙智慧，於三世法皆悉了知。是故迦葉！善男子善女人於正法中得出家者，應作是念：『諸佛如來悉知我心，十方世界現在諸佛亦知我心，莫於佛法作沙門賊。』迦葉！云何名沙門賊？沙門賊有四種。何等為四？迦葉！若有比丘整理法服，似像比丘而破禁戒作不善法，是名第一沙門之賊。二者於日暮後其心思惟不善之法，是名第二沙門之賊。三者未得聖果，自知凡夫，為利養故自稱我得阿羅漢果，是名第三沙門之賊。四者自讚毀他，是名第四沙門之賊。迦葉！是名四種沙門之賊。迦葉！譬如有人具大勢力，於閻浮提一切眾生所有珍寶，金銀琉璃真珠珊瑚虎珀等寶，刀杖加害皆悉奪取。迦葉！於汝意云何？此人得罪寧為多不？」

Kāśyapa! It is rare to see and hear the Tathāgata, the Worthy One, the Perfectly Enlightened One. To leave home and enter the true Dharma, and to possess the precepts of a bhikṣu is extremely rare. Good men and good women who leave home to practice in the true Dharma do so for two reasons. What are these two? First, to attain the fruit of the path in this life. Second, to see future Buddhas.

Kāśyapa! There are foolish people who wear the kaṣāya robe but go against the Tathāgata's teachings, claiming they have attained the fruit of the path and become saints. Whether in a quiet room or in a cave, they think with greed: "All donors give me robes and bowls." They think: "The Tathāgata does not know me, is not aware of me, does not see me."

Kāśyapa! Whether a bhikṣu is in a quiet room or in a cave, whether walking, sitting, or lying down, if they think of desire, anger, or other evil thoughts, the spirits in that place know about that bhikṣu. Those spirits become worried and think: "These bhikṣus are improper and unsuitable. Having left home to practice the true Dharma, they are thinking such unwholesome thoughts."

Kāśyapa! Those spirits, knowing about these bhikṣus, each use their own methods to make them uncomfortable. Kāśyapa! Even these devas, with their small roots of goodness and little wisdom, can know others' minds. How much more so the Tathāgata, who has cultivated wisdom for hundreds of thousands of millions of incalculable eons?

Kāśyapa! The Tathāgata knows all, sees all, is aware of all, and has realized all. Kāśyapa! The Tathāgata possesses unobstructed wisdom and knows all dharmas of the three times. Therefore, Kāśyapa! Good men and good women who have left home to practice in the true Dharma should think: "All Buddhas and Tathāgatas know my mind, and all present Buddhas in the ten directions also know my mind. I must not become a thief of the śramaṇa in the Buddha's Dharma."

Kāśyapa! What is a thief of the śramaṇa? There are four types of thieves of the śramaṇa. What are these four? Kāśyapa! If there is a bhikṣu who wears the Dharma robes, appearing like a bhikṣu but breaking precepts and doing unwholesome things, this is called the first thief of the śramaṇa. The second is one who, after sunset, thinks of unwholesome things in their mind. This is called the second thief of the śramaṇa. The third is one who has not attained the fruit of the saints, knows they are an ordinary person, but for the sake of gain claims to have attained the fruit of an Arhat. This is called the third thief of the śramaṇa. The fourth is one who praises themselves and disparages others. This is called the fourth thief of the śramaṇa. Kāśyapa! These are called the four types of thieves of the śramaṇa.

Kāśyapa! Suppose there was a person with great power who, throughout Jambudvīpa, forcibly took all the treasures of all beings - gold, silver, lapis lazuli, pearls, coral, amber, and other precious things - using weapons to harm them and take everything. Kāśyapa! What do you think? Would this person's wrongdoing be great?

[0502a29] 迦葉白佛言：「甚多。世尊！」

Kāśyapa said to the Buddha: "Very much, World-Honored One!"

[0502a29] 佛告迦葉：「若有凡夫未得聖果，自知凡夫，為利養故自稱我得須陀洹果，若受一食，罪多於彼。」

The Buddha told Kāśyapa: "If there is an ordinary person who has not attained the fruit of the saints, knowing they are an ordinary person, but for the sake of gain claims to have attained the fruit of Stream-entry (Srotāpanna), even if they receive just one meal, their wrongdoing is greater than that person's [referring to the previous example]."

[0502b02] 爾時摩訶迦葉白佛言：「希有世尊！如來說此律儀之法，誰聞此法未得聖果自說得道受一盞水。」

At that time, Mahākāśyapa said to the Buddha: "How rare, World-Honored One! After the Tathāgata has explained these precepts and rules, who would dare to claim they have attained the path and accept even a cup of water as an offering, if they have not yet attained the fruit of sainthood after hearing this teaching?"

[0502b05] 佛告迦葉：「如是如是，如汝所說。若欲離生死者，應如是行，如救頭燃。迦葉！若復有人身具大力，於四天下眾生資身之具，加以刀杖悉皆奪取。迦葉！於意云何？彼人以此劫奪因緣，得罪多不？」

The Buddha told Kāśyapa: "Yes, yes, it is as you say. If one wishes to escape from birth and death, one should practice thus, as if one's head were on fire. Kāśyapa! If there were a person with great strength who forcibly took all the possessions of beings in the four continents, using weapons to seize everything. Kāśyapa! What do you think? Would this person's wrongdoing be great?"

[0502b09] 迦葉白佛：「甚多。世尊！甚多。善逝！」

Kāśyapa said to the Buddha: "Very much, World-Honored One! Very much, Well-Gone One!"

[0502b10] 佛告迦葉：「若凡夫人未得聖果，為利養故自稱我得斯陀含果，受一食施，罪多於彼。迦葉！若復有人於千世界所有眾生一切資具，金銀琉璃真珠珂貝虎珀珊瑚種種諸寶，無價寶衣騎乘宮殿飲食之具，刀杖加害悉皆劫奪。迦葉！於意云何？彼人以是劫害因緣，得罪多不？」

The Buddha told Kāśyapa: "If an ordinary person who has not attained the fruit of sainthood claims to have attained the fruit of Once-returner (Sakṛdāgāmin) for the sake of gain, and receives even one meal as an offering, their wrongdoing is greater than that person's [referring to the previous example]. Kāśyapa! If there were a person who forcibly took all the possessions of beings in a thousand world systems - gold, silver, lapis lazuli, pearls, shells, amber, coral, and various precious things, priceless clothing, vehicles, palaces, food and drink - using weapons to harm them and take everything. Kāśyapa! What do you think? Would this person's wrongdoing be great due to these acts of violence and theft?"

[0502b16] 迦葉白佛：「甚多。世尊！甚多。善逝！」

Kāśyapa said to the Buddha: "Very much, World-Honored One! Very much, Well-Gone One!"

[0502b17] 佛告迦葉：「若有眾生未得聖果，自知凡夫，為利養故自稱我得阿那含果，受人信施乃至一食，罪多於彼。迦葉！若復有人身具大力，於中千世界一切眾生，若天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等一切樂具，刀杖加害悉皆劫奪。迦葉！於意云何？彼人以是加害因緣，得罪多不？」

The Buddha told Kāśyapa: "If there is a being who has not attained the fruit of sainthood, knowing they are an ordinary person, but for the sake of gain claims to have attained the fruit of Non-returner (Anāgāmin), and receives even one meal as an offering from believers, their wrongdoing is greater than that person's [referring to the previous example]. Kāśyapa! If there were a person with great strength who forcibly took all the possessions and pleasures of beings in a thousand world systems - whether they are devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans or non-humans - using weapons to harm them and take everything. Kāśyapa! What do you think? Would this person's wrongdoing be great due to these acts of violence and theft?"

[0502b24] 迦葉白佛：「甚多。世尊！甚多。善逝！」

Kāśyapa said to the Buddha: "Very much, World-Honored One! Very much, Well-Gone One!"

[0502b24] 佛告迦葉：「若有眾生未得聖果，自知凡夫，為利養故自稱我得阿羅漢果，受人信施乃至一食，罪多於彼。迦葉！寧奪三千大千世界眾生一切樂具，不應自稱我得聖果，受人信施乃至一食。迦葉！我觀沙門法中，更無有罪重於妄稱得聖果者。

The Buddha told Kāśyapa: "If there is a being who has not attained the fruit of sainthood, knowing they are an ordinary person, but for the sake of gain claims to have attained the fruit of Arhatship, and receives even one meal as an offering from believers, their wrongdoing is greater than that person's [referring to the previous example]. Kāśyapa! It would be better to deprive all beings in the three thousand great thousand worlds of all their pleasures than to falsely claim to have attained sainthood and receive even one meal as an offering. Kāśyapa! I observe that in the dharma of śramaṇas, there is no sin heavier than falsely claiming to have attained the fruit of sainthood."

[0502c01] 「迦葉！聲聞之人有四惡欲。何等為四？一者求見未來世佛，二者求作轉輪聖王，三者願生剎利大姓，四者願生婆羅門大姓。是名四種惡欲。若有所求乃至涅槃，亦名惡欲，是名如來祕密之說。迦葉！聲聞之人有四種性，於一切時一切事所不應作。何等為四？一者著我，二者著人，三者犯戒，四者求未來佛法。此四種性，聲聞之人於一切時一切事所不應作。迦葉！若有沙門婆羅門持淨戒者，我為彼說阿耨多羅三藐三菩提，終不為彼惡欲人說。為持戒人心不諂曲求涅槃者，令其安隱是故為說。迦葉！我今更說，令諸行者聞已歡喜。迦葉！若復有人以一切樂具供養四天下一切眾生，若一劫若減一劫。迦葉！若復有人以一器水施於持戒正命之人。彼善男子善女人，所得功德勝前布施無量無邊。迦葉！是惡欲人若受人施，傷害於人過於一切惡友怨敵。迦葉！出家之人微細煩惱，復有四種。具彼煩惱，如負重擔入於地獄。何等為四？一者見他得利心生嫉妬，二者聞經禁戒而反毀犯，三者違反佛語覆藏不悔，四者自知犯戒受他信施。迦葉！是名四種微細煩惱。出家之人具此煩惱，如負重擔入於地獄。迦葉！有四種相似沙門。何等為四？一者惡戒，二者我見，三者誹謗正法，四者斷見。是名四種相似沙門。迦葉！出家之人有四放逸，入於地獄。何等為四？一者多聞放逸，自恃多聞而生放逸。二者利養放逸，得利養故而生放逸。三者親友放逸，依恃親友而生放逸。四者頭陀放逸，自恃頭陀自高毀人。是則名曰四種放逸。迦葉！出家之人具四放逸，墮於地獄。」

Kāśyapa! There are four evil desires of the śrāvaka. What are these four?

Desiring to see future Buddhas

Desiring to become a wheel-turning sage king

Wishing to be born into a great kṣatriya family

Wishing to be born into a great brahmin family

These are called the four evil desires. Even seeking nirvana is called an evil desire. This is called the secret teaching of the Tathāgata.

Kāśyapa! There are four natures of the śrāvaka that should not be practiced at any time or in any situation. What are these four?

Attachment to self

Attachment to others

Breaking precepts

Seeking future Buddha dharmas

These four natures should not be practiced by śrāvakas at any time or in any situation.

Kāśyapa! For śramaṇas and brahmins who maintain pure precepts, I teach anuttara-samyak-sambodhi. I never teach it to those with evil desires. I teach it to those who maintain precepts, whose minds are not deceitful, and who seek nirvana, to bring them peace.

Kāśyapa! I will speak further to bring joy to practitioners. If a person were to provide all pleasures to all beings in the four continents for an eon or less than an eon, and another person were to offer a single vessel of water to one who maintains precepts and right livelihood, the merit gained by the latter good man or woman would far exceed the former offering, immeasurably and boundlessly.

Kāśyapa! If a person with evil desires receives offerings from others, the harm they cause is worse than all evil friends and enemies.

Kāśyapa! There are four subtle afflictions of those who have left home. Possessing these afflictions is like carrying a heavy burden into hell. What are these four?

Feeling jealous when seeing others gain benefits

Hearing the precepts in sutras but violating them

Going against the Buddha's words and concealing it without repentance

Knowingly breaking precepts yet accepting offerings from others

These are called the four subtle afflictions. Those who have left home and possess these afflictions are like those carrying a heavy burden into hell.

Kāśyapa! There are four types of pseudo-śramaṇas. What are these four?

Those with evil precepts

Those with self-view

Those who slander the true Dharma

Those with nihilistic views

These are called the four types of pseudo-śramaṇas.

Kāśyapa! There are four indulgences of those who have left home that lead to hell. What are these four?

Indulgence in learning, relying on one's learning and becoming lax

Indulgence in offerings, becoming lax due to receiving offerings

Indulgence in friends, relying on friends and becoming lax

Indulgence in ascetic practices, priding oneself on ascetic practices and disparaging others

These are called the four types of indulgences. Kāśyapa! Those who have left home and possess these four indulgences fall into hell.

[0503a04] 爾時摩訶迦葉白佛言：「世尊！當來末世後五百歲，有相似沙門，身被袈裟，毀滅如來無量阿僧祇劫所修集阿耨多羅三藐三菩提。」

At that time, Mahākāśyapa said to the Buddha: "World-Honored One! In the future world, during the last five hundred years, there will be pseudo-monks wearing the kaṣāya robe who will destroy the anuttara-samyak-sambodhi that the Tathāgata has cultivated over countless asaṃkhyeya kalpas."

[0503a07] 爾時世尊告摩訶迦葉：「汝莫以此問於如來。何以故？迦葉！彼愚癡人實有過惡，如來不說。以惡欲故，其心妄執邪行諂曲，一切魔事皆悉信受。彼愚癡人實有過惡，如來不說。」

At that time, the World-Honored One told Mahākāśyapa: "Do not ask the Tathāgata about this. Why? Kāśyapa! Those foolish people indeed have faults, but the Tathāgata does not speak of them. Due to their evil desires, their minds cling to false views and engage in crooked practices, accepting all demonic affairs. Those foolish people indeed have faults, but the Tathāgata does not speak of them."

[0503a11] 爾時摩訶迦葉白佛言：「世尊！唯願如來久住世間為我說法。」

At that time, Mahākāśyapa said to the Buddha: "World-Honored One! I wish that the Tathāgata would remain in the world for a long time to expound the Dharma for us."

[0503a12] 佛告迦葉：「如來不久當般涅槃。」

The Buddha told Kāśyapa: "The Tathāgata will enter parinirvāṇa before long."

[0503a13] 迦葉白佛言：「世尊！唯願世尊住世一劫、若減一劫，守護正法。」

Kāśyapa said to the Buddha: "World-Honored One! I wish that the World-Honored One would remain in the world for a kalpa, or less than a kalpa, to protect the true Dharma."

[0503a14] 爾時世尊告摩訶迦葉：「彼諸癡人，假使千佛出興於世，種種神通說法教化彼愚癡人，於彼惡欲不可令息。迦葉！當來末世後五百歲，有諸眾生具足善根其心清淨，能報佛恩守護我法。」

At that time, the World-Honored One told Mahākāśyapa: "Even if a thousand Buddhas were to appear in the world, using various supernatural powers to teach and transform those foolish people, their evil desires could not be extinguished. Kāśyapa! In the future world, during the last five hundred years, there will be sentient beings with complete roots of goodness and pure minds, who will be able to repay the Buddha's kindness and protect my Dharma."

[0503a18] 爾時摩訶迦葉白佛言：「世尊！我寧頂戴四大天下一切眾生、山河石壁城邑聚落，滿於一劫若減一劫，不能聞彼愚癡眾生不信之音。世尊！我寧坐於一胡麻上，滿於一劫若減一劫，不能聞彼不信癡人破戒之音。世尊！我寧在於大劫火中，若行若立若坐若臥百千億歲，不能聞彼不信癡人破戒之音。世尊！我寧受於一切眾生瞋恚罵辱撾打加害，不能聞彼不信癡人偷法大賊毀禁之聲。世尊！我修少行智慧微淺，如是重擔我不能堪。世尊！唯有菩薩堪能荷負如斯重擔。世尊！我於此中欲說譬喻。世尊！譬如有人年耆極老年百二十，身癭長病臥在床席不能起止。時有一人巨富饒財，齎持珍寶至病人所，而語之言：『我有緣事當至他方。以寶相寄，為我守護。或十年還、若二十年，待我還時，汝當歸我。』彼老病人臥在床席，無有子息唯獨一身。彼人去已未久之間，時彼病人困至命終，所寄財物悉皆散失，彼人行還求索無所。世尊！聲聞之人亦復如是，智慧微淺修行甚少又無伴侶，不能久住在於世間。若付正法，不久散滅。」

At that time, Mahākāśyapa said to the Buddha: "World-Honored One! I would rather carry all the beings, mountains, rivers, rocks, walls, cities, and villages of the four great continents on my head for a full kalpa or less than a kalpa, than hear the words of disbelief from those foolish beings. World-Honored One! I would rather sit on a single sesame seed for a full kalpa or less than a kalpa, than hear the words of those disbelieving foolish people who break the precepts. World-Honored One! I would rather be in the great kalpa fire, whether walking, standing, sitting, or lying down for hundreds of thousands of millions of years, than hear the words of those disbelieving foolish people who break the precepts. World-Honored One! I would rather endure the anger, insults, beatings, and harm from all beings, than hear the voices of those disbelieving foolish people, great thieves of the Dharma, who violate the precepts. World-Honored One! My practice is limited and my wisdom is shallow. I cannot bear such a heavy burden. World-Honored One! Only bodhisattvas are capable of bearing such a heavy burden."

"World-Honored One! I wish to give an analogy. World-Honored One! Suppose there was a very old person, one hundred and twenty years old, with a swollen body and long-term illness, lying in bed unable to move. At that time, a person of great wealth came to the sick person with precious treasures and said: 'I have some business to attend to in another place. I entrust these treasures to you for safekeeping. I may return in ten years, or perhaps twenty years. When I return, you should give them back to me.' The old, sick person lay in bed, without children and all alone. Not long after the wealthy person left, the sick person passed away in distress, and all the entrusted treasures were scattered and lost. When the wealthy person returned, he searched but found nothing. World-Honored One! Śrāvakas are also like this, with shallow wisdom and little practice, without companions, unable to dwell long in the world. If entrusted with the true Dharma, it would not be long before it would be scattered and lost."

[0503b11] 爾時世尊讚迦葉言：「善哉善哉。迦葉！我已了知而故付汝，令彼癡人得聞此已，生於悔心。」

At that time, the World-Honored One praised Kāśyapa, saying: "Excellent, excellent, Kāśyapa! I have already understood and therefore entrusted this to you, so that those foolish people may hear this and generate a mind of regret."

[0503b13] 爾時摩訶迦葉白佛言：「世尊！我今更欲說第二喻。世尊！譬如有人身力盛壯無諸患苦離一切病，壽命無量百千萬歲，生大種姓具足財寶，善持淨戒、有大慈悲、內懷歡喜，能捨一切眾生煩惱。其心勇猛，利益多人令得安樂，利益天人。時有一人齎持寶物來至其所，而語之言：『我有緣事當至他方。以寶相寄，當好守護。若十年還、若二十年，待我來時，當見相還。』其人得寶藏積守護，彼人行還即便歸之。世尊！菩薩摩訶薩亦復如是，若以法寶付諸菩薩，無量千億那由他劫終無失壞，利益無量無邊眾生，不斷佛種、不斷法輪、僧寶具足。世尊！如是之事我不能持，唯有菩薩乃能堪受。世尊！此彌勒菩薩摩訶薩俱在此會，如來付之，於當來世後五百歲法欲滅時，如來無量阿僧祇劫所集阿耨多羅三藐三菩提法，悉能守護流演廣說。何以故？世尊！此彌勒菩薩摩訶薩，於當來世當證如來阿耨多羅三藐三菩提。世尊！譬如國王第一太子灌頂受位，當為王事如法治世，王諸群臣悉皆朝宗。世尊！彌勒菩薩摩訶薩亦復如是，治法王位守護正法。」

At that time, Mahākāśyapa said to the Buddha: "World-Honored One! I now wish to give a second analogy. World-Honored One! Suppose there was a person with great physical strength, free from all suffering and illness, with a lifespan of countless hundreds of thousands of millions of years, born into a great family with abundant wealth, who upholds pure precepts, has great compassion, is inwardly joyful, and can remove the afflictions of all sentient beings. Their mind is courageous, benefiting many people and bringing them peace and happiness, benefiting both humans and devas. At that time, a person came to them carrying precious treasures and said: 'I have some business to attend to in another place. I entrust these treasures to you for safekeeping. Please guard them well. I may return in ten years, or perhaps twenty years. When I return, please give them back to me.' That person received the treasures, stored and protected them, and when the owner returned, immediately gave them back.

World-Honored One! Bodhisattva Mahāsattvas are also like this. If the Dharma treasure is entrusted to the bodhisattvas, it will not be lost or damaged for countless thousands of billions of nayutas of kalpas. It will benefit immeasurable and boundless sentient beings, not cutting off the Buddha lineage, not cutting off the Dharma wheel, and the Sangha treasure will be complete. World-Honored One! I cannot maintain such matters; only bodhisattvas are capable of accepting this responsibility. World-Honored One! This Bodhisattva Mahāsattva Maitreya is present in this assembly. If the Tathāgata entrusts it to him, in the future world during the last five hundred years when the Dharma is about to be extinguished, he will be able to protect, propagate, and widely expound the anuttara-samyak-sambodhi Dharma that the Tathāgata has accumulated over immeasurable asaṃkhyeya kalpas. Why? World-Honored One! This Bodhisattva Mahāsattva Maitreya will attain anuttara-samyak-sambodhi in the future world.

World-Honored One! It is like the first crown prince of a king who, after being anointed and enthroned, will govern the kingdom according to the Dharma, and all the king's ministers will pay homage to him. World-Honored One! Bodhisattva Mahāsattva Maitreya is also like this, occupying the position of the Dharma King and protecting the true Dharma."⁠

[0503c05] 爾時世尊讚摩訶迦葉：「善哉善哉。如汝所說。」

At that time, the World-Honored One praised Mahākāśyapa, saying: "Excellent, excellent. It is as you have said."

[0503c06] 爾時世尊即申右手，猶如金色微妙光明，無量阿僧祇劫善根所集，其指掌色猶如蓮花，以摩彌勒菩薩摩訶薩頂。作如是言：「彌勒！我付囑汝，當來末世後五百歲正法滅時，汝當守護佛法僧寶，莫令斷絕。」

At that time, the World-Honored One extended his right hand, which was like a golden color with wondrous light, accumulated from the roots of goodness over countless asaṃkhyeya kalpas. The color of his fingers and palm was like a lotus flower. He placed his hand on the crown of Bodhisattva Mahāsattva Maitreya's head and said:

"Maitreya! I entrust to you, when the true Dharma is about to be extinguished in the last five hundred years of the future world, you should protect the treasures of the Buddha, Dharma, and Sangha. Do not let them be cut off."

[0503c11] 爾時如來申金色手摩彌勒菩薩頂時，於此三千大千世界六種震動，光明遍滿三千大千世界。爾時地天及虛空天，上至阿迦膩吒天，悉皆合掌白彌勒菩薩摩訶薩言：「如來以法付囑聖者，唯願聖者為利一切諸天人故受此正法。」

When the Tathāgata extended his golden-colored hand and touched the crown of Bodhisattva Maitreya's head, the three thousand great thousand world systems experienced six kinds of earthquakes, and light filled the entire three thousand great thousand world systems. At that time, the earth deities and the sky deities, up to the Akaniṣṭha Heaven, all joined their palms together and said to Bodhisattva Mahāsattva Maitreya: "The Tathāgata has entrusted the Dharma to you, the Noble One. We beseech you to accept this true Dharma for the benefit of all devas and humans."

[0503c16] 爾時彌勒菩薩從坐而起，偏袒右肩右膝著地，合掌恭敬白佛言：「世尊！我為利益一一眾生，尚受無量億劫之苦，況復如來付我正法而當不受？世尊！我今受持，於當來世演說如來無量阿僧祇劫所集阿耨多羅三藐三菩提。」彌勒菩薩說此語時，三千大千世界六種震動。

At that time, Bodhisattva Maitreya rose from his seat, bared his right shoulder, knelt on his right knee, joined his palms respectfully, and said to the Buddha: "World-Honored One! For the benefit of each and every sentient being, I would endure countless eons of suffering, how much more so when the Tathāgata entrusts me with the true Dharma - how could I not accept it? World-Honored One! I now accept and uphold it. In the future world, I will expound the anuttara-samyak-sambodhi that the Tathāgata has accumulated over countless asaṃkhyeya kalpas." When Bodhisattva Maitreya spoke these words, the three thousand great thousand world systems experienced six kinds of earthquakes.

[0503c23] 爾時彌勒菩薩摩訶薩復白佛言：「世尊！不應於餘眾生而起諍論及增上慢。何以故？世尊！正事業者，謂護正法。世尊！若聲聞辟支佛，不能荷負菩薩重擔。」

At that time, Bodhisattva Mahāsattva Maitreya further said to the Buddha: "World-Honored One! One should not engage in disputes or harbor arrogance towards other sentient beings. Why? World-Honored One! The correct undertaking is to protect the true Dharma. World-Honored One! Śrāvakas and Pratyekabuddhas are unable to bear the heavy burden of bodhisattvas."

[0503c26] 爾時世尊讚彌勒菩薩摩訶薩言：「善哉善哉。彌勒！如汝今日至於我前作師子吼，受持守護如來正法。如是恒河沙等過去諸佛前諸大菩薩，亦復如是作師子吼守護正法。」

At that time, the World-Honored One praised Bodhisattva Mahāsattva Maitreya, saying: "Excellent, excellent, Maitreya! As you have come before me today to make a lion's roar, accepting and protecting the true Dharma of the Tathāgata. In the same way, before innumerable past Buddhas as numerous as the sands of the Ganges, great bodhisattvas also made lion's roars to protect the true Dharma."

[0504a01] 爾時彌勒菩薩摩訶薩白佛言：「世尊！唯願世尊說當來世愚癡人輩，自稱菩薩、自稱沙門，為名利故惱亂施主知識親屬。唯願世尊說其過惡。何以故？若世尊說其過惡，我得聞已自攝心行。彼愚癡人聞如來說，或得信解如來知我、如來覺我。」

At that time, Bodhisattva Mahāsattva Maitreya said to the Buddha: "World-Honored One! I wish that the World-Honored One would speak about the foolish people of the future world who will call themselves bodhisattvas and śramaṇas, but who will disturb donors, acquaintances, and relatives for the sake of fame and gain. I wish the World-Honored One would speak of their faults. Why? If the World-Honored One speaks of their faults, I will hear it and restrain my own conduct. Those foolish people, upon hearing the Tathāgata's words, may come to believe and understand that the Tathāgata knows them and is aware of them."

[0504a07] 爾時世尊告彌勒言：「善哉！諦聽，善思念之，當為汝說彼癡人過。彌勒！當來末世後五百歲，有諸眾生自稱說言我是菩薩。彼諸惡欲我今說之。彌勒！具四法者自稱菩薩。何等為四？一者求利養，二者求名聞，三者諂曲，四者邪命。彌勒！具此四法，是故自稱我是菩薩。」

At that time, the World-Honored One said to Maitreya: "Excellent! Listen carefully and reflect well upon it. I will explain to you the faults of those foolish people. Maitreya, in the future world, during the last five hundred years, there will be sentient beings who will claim, 'I am a bodhisattva.' I will now explain their evil desires. Maitreya, those who possess four qualities will call themselves bodhisattvas. What are these four? First, seeking material gain; second, seeking fame; third, being deceitful; and fourth, wrong livelihood. Maitreya, those who possess these four qualities will therefore call themselves bodhisattvas."

[0504a13] 佛告彌勒：「當來末世後五百歲，自稱菩薩而行狗法。彌勒！譬如有狗前至他家，見後狗來，心生瞋嫉嘊喍吠之，內心起想謂是我家。」

The Buddha told Maitreya: "In the last five hundred years of the final age, there will be those who call themselves bodhisattvas but behave like dogs. Maitreya! It is like a dog that goes to someone else's house first, and upon seeing another dog come later, becomes angry and jealous, barking at it, thinking in its mind 'This is my house.'"

[0504a16] 佛告彌勒：「當來末世後五百歲，亦復如是。自稱菩薩行於狗法，至他施主家中生己家想，既起此想便生貪著。前至他家見後比丘，瞋目視之心生嫉恚，而起鬪諍互相誹謗言：『某甲比丘有如是過。某甲比丘有如是過。汝莫親近某甲比丘。汝若親近某甲比丘，則為眾人之所輕賤，增長罪垢。』如是之人心生嫉妬，行餓鬼因貧賤之因。為自活故，妄稱己身以為菩薩。為衣食故，讚歎如來智慧功德，令餘眾生生於信仰，內自犯戒惡欲惡行。」

The Buddha told Maitreya: "In the last five hundred years of the final age, it will also be like this. Those who call themselves bodhisattvas but behave like dogs will go to the homes of donors and think of them as their own homes. Once they have this thought, they become attached. When they arrive at someone's home first and see other monks come later, they glare at them with anger and jealousy, starting disputes and slandering each other, saying: 'This monk has such and such faults. That monk has such and such faults. Don't associate with that monk. If you associate with that monk, you will be despised by everyone and increase your sins.' Such people give rise to jealousy, creating causes for becoming hungry ghosts and for poverty. For the sake of their own livelihood, they falsely claim to be bodhisattvas. For the sake of food and clothing, they praise the wisdom and virtues of the Tathāgata to make other beings develop faith, while inwardly they violate precepts and have evil desires and evil conduct."

[0504a26] 佛告彌勒：「汝觀來世，有如是等大怖畏事。師子之獸應師子吼作師子業，非野干鳴作野干業，讚歎能捨一切財物而自慳悋不能離貪，讚歎慈愍自行瞋恚，讚歎忍辱自行不忍，讚歎四攝自不能行布施愛語利益同事，但有言語而不能學樂精進菩薩之行。

The Buddha told Maitreya: "Observe the future world, where there will be such great fearful events. Those who should roar like lions and act like lions instead howl like jackals and act like jackals. They praise the ability to give up all possessions but are themselves miserly and unable to let go of greed. They praise compassion but practice anger themselves. They praise patience but do not practice forbearance themselves. They praise the four means of embracing but cannot practice giving, kind speech, beneficial action, and cooperation themselves. They only have words but cannot learn to joyfully practice the diligent ways of bodhisattvas."

[0504b03] 「彌勒！往昔過去無量無邊不可稱計不可思議阿僧祇劫，爾時有佛，號曰智上如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、婆伽婆。彌勒！彼佛出於五濁惡世。時佛法中有一菩薩比丘名樂精進，具足念慧，少欲知足順如來教，遊諸村邑為人說法，國王大臣一切人民之所知識尊重恭敬。時彼比丘欲入城邑先自觀察，若得尊重愛語讚歎，然後入城。復遊邪見不信之處，於彼不得善語供養，唯得瞋恚罵詈撾打。而彼比丘被忍辱鎧，安住大悲不捨眾生，亦不瞋恚不生悔心。彌勒！樂精進菩薩所化眾生，悉為比丘而作施主，奉施衣食臥具湯藥。」

Maitreya! In the distant past, countless, boundless, incalculable, inconceivable asaṃkhyeya kalpas ago, there was a Buddha named Jñānottara Tathāgata, Arhat, Samyaksaṃbuddha, Vidyācaraṇasampanna, Sugata, Lokavid, Anuttara, Puruṣadamyasārathi, Śāstā Devamanuṣyāṇāṃ, Buddha, Bhagavān. Maitreya! That Buddha appeared in a world of the five defilements. At that time, in the Buddha's Dharma, there was a bodhisattva bhikṣu named Joyous Diligence, who was endowed with mindfulness and wisdom, had few desires and was content, and followed the Tathāgata's teachings. He traveled through villages and cities to teach the Dharma to people, and was known, respected, and revered by kings, ministers, and all people.

When this bhikṣu wanted to enter a city or town, he would first observe whether he would receive respect, kind words, and praise, and only then would he enter. He also visited places of wrong views and disbelief, where he did not receive kind words or offerings, but only anger, insults, and beatings. Yet this bhikṣu wore the armor of patience, abided in great compassion, did not abandon sentient beings, and did not become angry or regretful.

Maitreya! The sentient beings converted by the Bodhisattva Joyous Diligence all became donors for the bhikṣu, offering him robes, food, bedding, and medicine.⁠

[0504b16] 佛告彌勒：「於意云何？時彼比丘不至餘家。有嫉妬不？」

The Buddha asked Maitreya: "What do you think? Did that bhikṣu, who did not go to other houses, have any jealousy?"

[0504b17] 彌勒白佛：「不也。世尊！」

Maitreya said to the Buddha: "No, World-Honored One!"

[0504b17] 佛告彌勒：「汝觀樂精進菩薩利益之心，少欲知足大悲觀察，城邑聚落不得食處則止不入。化邪見人，為餘比丘而作檀越，更不重入。化諸邪見不信之處，令其正信，瞋恚打罵心不瞋恨。如是彌勒！過去之世諸大菩薩入於村邑，為化眾生不為自活。彌勒！莫作異觀。爾時樂精進菩薩豈異人乎？我身是也。彌勒！是故菩薩若入村邑欲化眾生，當學樂精進菩薩摩訶薩。復應學餘大菩薩行，莫學狗法。」

The Buddha told Maitreya: "Observe the beneficial mind of the Bodhisattva Joyous Diligence, with few desires, contentment, great compassion and observation. If he does not receive food in cities and villages, he stops and does not enter. He transforms those with wrong views, becomes a donor for other bhikṣus, and does not enter again. He transforms places of wrong views and disbelief, leading them to right faith, and does not harbor resentment when faced with anger, insults, or beatings. Thus, Maitreya! In past ages, great bodhisattvas entered villages to transform beings, not for their own livelihood. Maitreya! Do not view it differently. Was that Bodhisattva Joyous Diligence someone else? It was I myself. Therefore, Maitreya! When bodhisattvas enter villages wishing to transform beings, they should learn from Bodhisattva Mahāsattva Joyous Diligence. They should also learn other great bodhisattva practices, and not learn the ways of dogs."

[0504b27] 佛告彌勒：「當來末世後五百歲，有諸比丘自言菩薩，為衣食故入於聚落，不為教化眾生入於聚落，唯為財物遞相誹謗。自得便喜，見他得利愁憂瞋恚。自求不得便生愁憂，見他不得便生歡喜。彌勒！汝觀彼人如是顛倒。為菩薩法，所有樂具應悉捨與一切眾生。何以故？以大悲心故發廣大願，令諸眾生悉得樂故。彌勒！譬如長者居士唯有一子，顏貌端正，敬順父命，愛之甚重。以少因緣繫在牢獄。父時聞之親自入獄。彌勒！於汝意云何？如是長者入於牢獄為何事故？」

The Buddha told Maitreya: "In the final age, during the last five hundred years, there will be monks who call themselves bodhisattvas, but they enter villages for the sake of food and clothing, not to teach and transform beings. They only seek material goods and slander each other. They rejoice when they gain something, but feel anxious and angry when others gain. They worry when they don't get what they seek, but are happy when others don't get anything. Maitreya, observe how these people are so misguided. According to the bodhisattva dharma, all pleasurable things should be given to all sentient beings. Why? Because with a heart of great compassion, one makes vast vows to bring happiness to all beings.

Maitreya, it's like a wealthy householder who has only one son, handsome and obedient, whom he loves dearly. Due to some minor reason, the son is imprisoned. When the father hears of this, he personally enters the prison. Maitreya, what do you think? For what reason does this householder enter the prison?"

[0504c08] 彌勒菩薩白佛言：「世尊！為見子故入於獄中求出解脫。」

Bodhisattva Maitreya said to the Buddha: "World-Honored One! He enters the prison to see his son and seek his release."

[0504c10] 佛告彌勒：「言牢獄者，即是生死。長者居士，喻諸菩薩。言一子者，如諸菩薩摩訶薩於諸眾生如一子想。彌勒！如彼長者居士入於牢獄為見其子愍而救之。菩薩摩訶薩亦復如是，入於聚落，不為飲食衣服臥具，為化眾生令得解脫。」

The Buddha told Maitreya: "The prison refers to birth and death. The wealthy householder represents the bodhisattvas. The only son is like how the bodhisattva mahāsattvas view all sentient beings as their only child. Maitreya! Just as that wealthy householder enters the prison to see his son and compassionately rescue him, so too do the bodhisattva mahāsattvas enter villages. They do not do so for food, clothing, or bedding, but to transform sentient beings and help them attain liberation."

[0504c15] 佛告彌勒：「當來末世後五百歲，有諸比丘，不修身、不修心、不修戒、不修慧。彼諸比丘入於聚落，持諸香花與人作信，以求衣服臥具飲食。」

The Buddha told Maitreya: "In the final age, during the last five hundred years, there will be monks who do not cultivate their body, mind, precepts, or wisdom. These monks will enter villages carrying incense and flowers to gain people's trust, seeking to obtain clothing, bedding, food, and drink.

[0504c18] 佛告彌勒：「比丘之法，不應如是作下賤業入於村邑。若入村邑，應為求法、求善知識，莫懷諂曲、莫起憍慢，應作法語，莫說世事、莫說田宅苦樂得失、王事賊事、城邑聚落軍眾之事、莫說男女婚會之事，唯應說法，讚佛功德、歎說正法、歎說聖僧，說於布施持戒忍辱精進禪定智慧之法。」

The Buddha told Maitreya: "It is not proper for monks to enter villages to engage in lowly activities. When entering a village, they should do so to seek the Dharma and good spiritual friends. They should not harbor deceit or arrogance, but should speak about the Dharma. They should not talk about worldly matters, such as fields and houses, gains and losses, affairs of kings and thieves, cities and villages, armies, or marriages between men and women. They should only expound the Dharma, praising the Buddha's virtues, extolling the true Dharma and the noble Sangha, and speaking about the practices of generosity, morality, patience, diligence, meditation, and wisdom."

[0504c25] 佛告彌勒：「若滿三千大千世界珍寶樂具，若善男子善女人以此珍寶樂具施諸眾生。若有善男子善女人為他人說一四句偈，令其得聞。彼善男子善女人所得功德，勝前功德無量無邊阿僧祇數。」

The Buddha told Maitreya: "If there were precious treasures and pleasurable objects filling the three thousand great thousand world systems, and a good man or good woman were to give all these treasures and objects to sentient beings. And if there were another good man or good woman who explained a four-line verse of the Dharma to others, enabling them to hear it. The merit obtained by this latter good man or good woman would surpass the former merit by an immeasurable, boundless, and incalculable amount."

[0504c29] 佛告彌勒：「觀此比丘入於村邑有大利益。彌勒！若入城邑，勿得遠離讚歎三寶論說世事。何以故？彌勒！若金銀琉璃真珠馬瑙珊瑚諸寶及諸樂具，不能令人離於生老病死憂悲苦惱。彌勒！唯有正法能大利益，離於生老病死憂悲苦惱，是名如來微密之法。」

The Buddha told Maitreya: "Observe that when these bhikṣus enter villages, it brings great benefit. Maitreya! When entering cities and towns, do not stray from praising the Three Jewels or discussing worldly matters. Why? Maitreya! Gold, silver, lapis lazuli, pearls, agate, coral, and other precious things and pleasurable objects cannot free people from birth, old age, sickness, death, sorrow, lamentation, and suffering. Maitreya! Only the true Dharma can bring great benefit, freeing one from birth, old age, sickness, death, sorrow, lamentation, and suffering. This is called the subtle and profound teaching of the Tathāgata."

[0505a06] 爾時世尊而說頌曰：

Thereupon, the World-Honored One spoke in verse, saying:

三千大千界，　　 珍寶滿其中，　 以此用布施，　　 所得功德少； 若說一偈法，　　 功德為甚多。　

If the three thousand great thousand worlds Were filled with precious treasures, And one used these for giving, The merit gained would be little; But if one explains a single verse of Dharma, The merit would be far greater.

三界諸樂具，　　 盡持施一人，　 不如一偈施，　　 功德為最勝；　 此功德勝彼，　　 能離諸苦惱。」

If all the pleasurable objects of the three realms Were given entirely to one person, It would not compare to giving a single verse, Which would bring the highest merit; This merit surpasses the former, And can free one from all suffering.

[0505a13] 佛告彌勒：「若有菩薩摩訶薩以滿無邊世界珍寶施諸佛如來。若有菩薩以大悲心為一眾生說四句偈，功德勝彼。」

The Buddha told Maitreya: "If there is a Bodhisattva Mahāsattva who offers precious treasures filling boundless worlds to all the Buddhas and Tathāgatas, and if there is another Bodhisattva who, with a heart of great compassion, explains a four-line verse to a single sentient being, the merit of the latter surpasses the former."

[0505a15] 爾時世尊而說頌曰：

Thereupon, the World-Honored One spoke in verse, saying:

若恒沙世界，　　 珍寶滿其中，　 以施諸如來，　　 不如一法施。

If worlds as numerous as the sands of the Ganges Were filled with precious treasures, And these were offered to all the Tathāgatas, It would not compare to offering a single teaching of the Dharma.　

施寶福雖多，　　 不及一法施，　 一偈福尚勝，　　 況多難思議。」

Though offering treasures brings great merit, It does not equal offering a single teaching of the Dharma. The merit of a single verse surpasses this, How much more so for many, beyond conception!

[0505a21] 爾時世尊告彌勒菩薩言：「彌勒！如來有光，名曰一切功德莊嚴，在右掌中。我以此光，能令三千大千世界眾生所須一切樂具悉皆充足，須食與食、須飲與飲、須衣與衣、須乘與乘、須寶與寶，如是等事我悉能與。彌勒！一切眾生雖得此樂，於生死中不能解脫。彌勒！是故如來不施眾生世間樂具，但與出世無上法寶，眾生聞已畢竟離苦。是故彌勒！汝等悉應學於如來無上法施，莫重世間資生施也。彌勒！當來末世後五百歲正法滅時，有諸比丘自稱菩薩，身作不善、口作不善、意作不善，身犯禁戒、口犯禁戒、意犯禁戒，造不善業，無沙門果。彌勒！我為發菩提心善男子善女人說菩薩善根，不墮地獄、畜生、餓鬼及餘難處。善男子善女人應勤精進，具足慚愧，常畏生死，諸有生處常懷怖畏，我當云何令諸三界六道眾生速得解脫？何以故？彌勒！菩薩摩訶薩發願許度三界六道一切眾生令得解脫，不安隱者令得安隱，未涅槃者令得涅槃。彌勒！我觀一切世界，若天若人若魔若梵、若沙門婆羅門中，不見一人有能荷負如是重擔如菩薩者。彌勒！譬如有人頂戴三千大千世界山河石壁。有人告言：『善男子！汝今以此三千大千世界，頂戴一劫、若減一劫、若百千劫，頂戴不息。』彌勒！於汝意云何？如是之人為大力不？」

At that time, the World-Honored One said to Bodhisattva Maitreya: "Maitreya, the Tathāgata has a light called 'Adorned with All Merits' in his right palm. With this light, I can fulfill all the desires of sentient beings in the three thousand great thousand world systems, providing food to those who need food, drink to those who need drink, clothing to those who need clothing, vehicles to those who need vehicles, and treasures to those who need treasures. I can provide all such things. Maitreya, although all sentient beings may obtain these pleasures, they cannot be liberated from the cycle of birth and death. Therefore, Maitreya, the Tathāgata does not provide worldly pleasures to sentient beings, but only gives them the unsurpassed treasure of the transcendent Dharma. Upon hearing it, sentient beings can ultimately be freed from suffering. Thus, Maitreya, you should all learn from the Tathāgata's unsurpassed Dharma giving, and not value worldly material giving.

Maitreya, in the future world, during the last five hundred years when the true Dharma is about to be extinguished, there will be monks who call themselves bodhisattvas but commit unwholesome acts with body, speech, and mind, violating precepts with body, speech, and mind, creating unwholesome karma, and not attaining the fruits of a śramaṇa. Maitreya, I explain the good roots of bodhisattvas for the sake of good men and women who have aroused the bodhi mind, so that they may not fall into hell, the animal realm, the realm of hungry ghosts, or other difficult places. Good men and women should diligently practice, possess shame and modesty, always fear birth and death, and be constantly fearful in all places of rebirth, thinking: 'How can I help all sentient beings in the three realms and six paths quickly attain liberation?' Why? Maitreya, because Bodhisattva Mahāsattvas vow to liberate all sentient beings in the three realms and six paths, to bring peace to those who are not at peace, and to lead those who have not attained nirvana to attain nirvana.

Maitreya, I observe all worlds, whether among devas, humans, māras, or brahmas, whether among śramaṇas or brahmins, I do not see anyone who can bear such a heavy burden as the bodhisattvas. Maitreya, it is like a person carrying the mountains, rivers, and stone walls of the three thousand great thousand world systems on their head. Someone tells them: 'Good man, you should carry these three thousand great thousand worlds on your head for one kalpa, or less than a kalpa, or for hundreds of thousands of kalpas, without rest.' Maitreya, what do you think? Would such a person have great strength?"

[0505b17] 彌勒白佛言：「世尊！甚大。世尊！甚大。善逝！」

Maitreya said to the Buddha: "World-Honored One! Very great. World-Honored One! Very great. Well-Gone One!"

[0505b18] 佛告彌勒：「菩薩摩訶薩精進之力復勝於彼。菩薩發願許度一切眾生，皆令得住涅槃之樂。彌勒！譬如有人於三千大千世界一切眾生所有作業，彼人一時悉能成就。彌勒！於汝意云何？此人所作事業寧為大不？」

The Buddha told Maitreya: "The power of diligence of the Bodhisattva Mahāsattvas surpasses even that. Bodhisattvas vow to liberate all sentient beings, enabling them all to dwell in the bliss of nirvana. Maitreya! Suppose there was a person who could accomplish all the tasks of all sentient beings in the three thousand great thousand world systems simultaneously. Maitreya! What do you think? Would this person's accomplishment be great?"

[0505b23] 彌勒白佛：「甚大。世尊！」

Maitreya said to the Buddha: "Very great, World-Honored One!"

[0505b23] 佛告彌勒：「菩薩所作事業復過於此。菩薩發言：『三界眾生受苦惱者，我令解脫。』彌勒！譬如長者唯有一子，容顏端正，年在幼稚，孝順父母。長者及子妻妾眷屬奴婢財物悉入王獄。爾時大王語長者言：『去此一百由旬，有城名某，汝去七日令至彼城，復行七日還至我所。汝能如是，捨汝妻子眷屬財物悉皆還汝及賜官物。若過七日從於彼城不至此者，當斷汝命及汝一子，親屬財物悉入於官。』」佛告彌勒：「於意云何？如是長者勉力勤進，為愛自身為愛一子，為惜妻妾奴婢財物，而從彼城勤苦至此。」

The Buddha told Maitreya: "The deeds of bodhisattvas surpass even this. Bodhisattvas declare: 'I will liberate all sentient beings in the three realms who are suffering.' Maitreya! It's like a wealthy man who has only one son, handsome, young, and filial to his parents. The wealthy man, his son, wives, relatives, servants, and all their possessions are imprisoned by the king. At that time, the great king tells the wealthy man: 'There is a city 100 yojanas away called such-and-such. You must go there in seven days, and then return here in another seven days. If you can do this, I will return all your wives, children, relatives, servants, and possessions, and even grant you official positions. But if you don't return from that city within seven days, I will execute you and your son, and all your relatives and possessions will be confiscated.'" The Buddha asked Maitreya: "What do you think? Would this wealthy man exert himself diligently out of love for himself, love for his son, or concern for his wives, servants, and possessions, as he travels arduously from that city back here?"

[0505c06] 彌勒菩薩白佛言：「世尊！如我解佛所說義者，彼人不念飲食睡眠，唯念速行。何以故？世尊！如是之人自惜命故，是故速行。」

Bodhisattva Maitreya said to the Buddha: "World-Honored One! As I understand the meaning of what the Buddha has said, that person would not think of food, drink, or sleep, but only think of traveling quickly. Why? World-Honored One! Such a person values his own life, therefore he travels swiftly."

[0505c09] 佛告彌勒：「若一切眾生勤行精進悉如彼人。一切眾生如是精進，欲比菩薩精進，百分不及一、千分不及一、百千分不及一、億分不及一、百千億分不及一、百千億那由他乃至不可數分不及一。何以故？彌勒！一切眾生順生死流，菩薩逆生死流令其住於不動涅槃。彌勒！譬如有人勇猛大力轉勝於前，取四大海及諸河水悉還置於阿耨大池。彌勒！於意云何？是人所作為希有不？」

The Buddha told Maitreya: "If all sentient beings were to practice diligently like that man, and if all sentient beings were to exert such effort, their diligence would not compare to that of a bodhisattva. It would not equal one hundredth, one thousandth, one hundred thousandth, one millionth, one hundred billionth, or even one hundred billion nayuta to an incalculable fraction of a bodhisattva's diligence. Why? Maitreya! All sentient beings flow with the current of birth and death, while bodhisattvas go against the current of birth and death to help beings abide in unshakable nirvana. Maitreya! Suppose there was a person with great courage and strength, even more powerful than the previous example, who could take all the water from the four great oceans and all the rivers and place it back into Lake Anavatapta. Maitreya! What do you think? Would this person's deed be extraordinary?"

[0505c17] 彌勒菩薩白佛言：「世尊！如是之事甚為希有。」

Bodhisattva Maitreya said to the Buddha: "World-Honored One! Such matters are extremely rare."

[0505c18] 佛告彌勒：「菩薩精進難作希有復過於此。菩薩以大悲心化一切眾生，令住阿耨多羅三藐三菩提，是事為難。若能信有佛法及僧，此事為難。若有能信善惡業果，此事為難。貪瞋癡起能令滅者，是事為難。能捨親屬發少欲心而求出家行至七步，此事為難。身披袈裟，於正法中正信出家離於欲火，此事為難。不犯禁戒，此事為難。能離憒閙修遠離行，此事為難。信諸法空，此事為難。於深法中得柔順忍，此事為難。證三解脫門，此事為難。證須陀洹果乃至阿羅漢果，此事亦難。何以故？彌勒！所謂難者，於正法中以信出家得沙門果。彌勒！當來末世後五百歲，有諸眾生發菩薩心，於正法中出家學道空無所得，捨菩薩業作凡愚行。彌勒！何等是菩薩業？彌勒！菩薩業者有二十法。若有菩薩不成就此二十法者，則不能得坐於道場。何等二十？一者離慳心，二者修布施，三者離熱惱，四者修淨戒，五者離瞋恚，六者修忍辱，七者離懈怠，八者大精進，九者離亂心，十者念慧修無依定，十一者修甚深忍，十二者具足般若波羅蜜，十三者行無相行，十四者行空行，十五者行無願行，十六者成無願境界，十七者不捨一切眾生，十八者修行大悲，十九者不念聲聞緣覺之乘，二十者心樂成就如來智慧。是名菩薩摩訶薩二十種業。菩薩成就此二十業，能坐道場。彌勒！菩薩摩訶薩有四種畢定誓。何等為四？一者畢定成佛轉於法輪，二者生死眾生令得解脫，三者令無量眾生住阿耨多羅三藐三菩提，四者捨自身樂令諸眾生得無漏樂。是名四種畢定之誓。」

The Buddha told Maitreya: "The diligence of bodhisattvas is rare and surpasses even this. It is difficult for bodhisattvas to transform all sentient beings with a heart of great compassion, leading them to abide in anuttara-samyak-sambodhi. It is difficult to have faith in the Buddha, Dharma, and Sangha. It is difficult to believe in the fruits of good and evil karma. It is difficult to extinguish greed, anger, and delusion when they arise. It is difficult to abandon relatives, develop a mind of few desires, seek to leave home life, and take seven steps. It is difficult to wear the kaṣāya robe, leave home with right faith in the true Dharma, and depart from the fire of desire. It is difficult to not violate precepts. It is difficult to leave behind noise and cultivate solitude. It is difficult to believe in the emptiness of all dharmas. It is difficult to attain patient acceptance of profound dharmas. It is difficult to realize the three gates of liberation. It is difficult to attain the fruit of Stream-entry up to the fruit of Arhatship. Why? Maitreya! What is called difficult is to leave home with faith in the true Dharma and attain the fruit of a śramaṇa.

Maitreya! In the future world, during the last five hundred years, there will be sentient beings who arouse the bodhisattva mind, leave home to study the path in the true Dharma, but attain nothing, abandoning bodhisattva deeds and engaging in ordinary foolish actions. Maitreya! What are bodhisattva deeds? Maitreya! Bodhisattva deeds consist of twenty dharmas. If bodhisattvas do not accomplish these twenty dharmas, they cannot sit at the site of enlightenment. What are these twenty? 1) Abandoning miserliness, 2) Cultivating generosity

Abandoning afflictions

Cultivating pure precepts

Abandoning anger

Cultivating patience

Abandoning laziness

Great diligence

Abandoning a scattered mind

Cultivating non-abiding concentration with mindfulness and wisdom

Cultivating profound patience

Perfecting the prajñā pāramitā

Practicing signlessness

Practicing emptiness

Practicing wishlessness

Accomplishing the realm of wishlessness

Not abandoning any sentient beings

Cultivating great compassion

Not thinking of the vehicles of śrāvakas and pratyekabuddhas

Delighting in accomplishing the wisdom of the Tathāgata

These are called the twenty kinds of deeds of bodhisattva mahāsattvas. Bodhisattvas who accomplish these twenty deeds can sit at the site of enlightenment.

Maitreya! Bodhisattva mahāsattvas have four kinds of definite vows. What are these four?

The definite vow to become a Buddha and turn the wheel of Dharma

To liberate sentient beings from birth and death

To lead countless sentient beings to abide in anuttara-samyak-sambodhi

To abandon one's own pleasure to enable all sentient beings to attain unconditioned bliss

These are called the four kinds of definite vows."

[0506a21] 佛告彌勒：「譬如二人，善解醫方、善解呪術、善別毒藥、善識甘露。爾時一人於大眾中即取毒藥而自食之，現希有相，食已受苦身不安隱，復求甘露呪術望除毒氣。爾時彼人求不能得，毒氣熾盛遂便命終。時第二人作如是言：『我今不能食於毒藥，不食毒藥不須甘露，不欲處眾作希有想令身苦惱。』彌勒！當來末世後五百歲，有諸在家出家菩薩亦復如是，作如是言：『如我說法能除諸罪。』如是語已轉集惡業，復作是言：『我還懺悔。』我說彼人於正法中名為死人。何故名死？謂於正法墮落退沒，是名為死。彌勒！復有菩薩其心清淨，作如是言：『我不作罪不須懺悔。我當懺悔過去未來一切諸罪，現在不作。亦如彼人不食毒藥不須甘露。』彌勒！所言毒者，於正法中犯於戒律，是名為毒。彌勒！汝等莫作食毒之人。」

The Buddha told Maitreya: "Suppose there are two people who are skilled in medicine, skilled in incantations, able to distinguish poisons, and able to recognize ambrosia. At that time, one person takes poison and eats it in front of a large crowd, displaying extraordinary signs. After eating, he suffers and becomes unwell, then seeks ambrosia and incantations hoping to remove the poison. However, that person cannot obtain them, and as the poison intensifies, he dies. The second person says: 'I cannot eat poison. If I don't eat poison, I don't need ambrosia. I don't want to be in a crowd displaying extraordinary signs and causing my body to suffer.'

Maitreya! In the future world, during the last five hundred years, there will be lay and monastic bodhisattvas who are like this, saying: 'As I expound the Dharma, I can remove all sins.' After saying this, they accumulate evil karma, and then say: 'I will repent.' I say that such people are called dead within the true Dharma. Why are they called dead? Because they have fallen and retreated from the true Dharma, this is called death.

Maitreya! There are also bodhisattvas with pure minds who say: 'I do not commit sins, so I do not need to repent. I will repent for all sins of the past and future, but I do not commit them in the present. This is like the person who does not eat poison and does not need ambrosia.'

Maitreya! What is called poison is violating the precepts and discipline within the true Dharma. This is called poison. Maitreya! You all should not be people who eat poison."

[0506b08] 佛告彌勒：「復有四法，能令菩薩離薩婆若離聲聞果，況薩婆若。何等為四？一者不知恩，二者諂曲，三者妄語，四者犯戒。彌勒！此四種法，能令菩薩離薩婆若，亦離聲聞，況薩婆若。彌勒！復有四法，菩薩應急走捨離過百由旬。何等為四？一者利養；二者惡友；三者惡眾；四者同在一處，或作戲笑、或瞋或鬪。當速捨離過百由旬。菩薩於餘菩薩不應惡心。彌勒！若有菩薩打罵割截三千大千世界一切眾生。彌勒！於汝意云何？菩薩以是打罵割截一切眾生，得罪多不？」

The Buddha told Maitreya: "There are four more dharmas that can cause bodhisattvas to stray from sarvajñā (omniscience) and even from the fruit of śrāvakas, let alone sarvajñā. What are these four? First, ingratitude; second, deceitfulness; third, false speech; and fourth, breaking precepts. Maitreya! These four kinds of dharmas can cause bodhisattvas to stray from sarvajñā and even from śrāvakas, let alone sarvajñā.

Maitreya! There are four more dharmas that bodhisattvas should quickly flee from, even beyond a hundred yojanas. What are these four? First, material gain; second, evil friends; third, evil crowds; and fourth, being in the same place where there is either joking and laughing, or anger, or fighting. They should quickly leave these, going beyond a hundred yojanas. Bodhisattvas should not harbor evil thoughts towards other bodhisattvas.

Maitreya! If there were a bodhisattva who beat, scolded, and cut up all sentient beings in the three thousand great thousand world systems. Maitreya! What do you think? Would this bodhisattva, by beating, scolding, and cutting up all these sentient beings, incur great wrongdoing?"

[0506b19] 彌勒菩薩白佛言：「世尊！打一眾生得罪尚多，何況三千大千世界一切眾生。何以故？世尊！一切菩薩於眾生不應起於瞋恚之心。」

Bodhisattva Maitreya said to the Buddha: "World-Honored One! Even striking one sentient being incurs great wrongdoing, how much more so for all sentient beings in the three thousand great thousand world systems. Why? World-Honored One! All bodhisattvas should not give rise to thoughts of anger towards sentient beings."

[0506b22] 爾時世尊告彌勒言：「若有菩薩打罵割截三千大千世界一切眾生，得罪尚少。若有菩薩於餘菩薩起瞋恚心，退於菩提復爾所劫。彌勒！譬如木柱，若以草土不能斬截，必以利斧乃能斬之。菩薩善根亦復如是，餘不能盡，若於菩薩起瞋恚心能滅諸善。彌勒！是故菩薩應學恭敬於初發心諸菩薩等，心生尊重如世尊想。」

At that time, the World-Honored One said to Maitreya: "If a bodhisattva were to beat, scold, and cut up all sentient beings in the three thousand great thousand world systems, their wrongdoing would still be small. If a bodhisattva gives rise to anger towards other bodhisattvas, they will regress from bodhi for that many eons. Maitreya! It is like a wooden pillar that cannot be cut with grass or earth, but only with a sharp axe. The good roots of bodhisattvas are also like this; other things cannot exhaust them, but if one gives rise to anger towards bodhisattvas, it can destroy all goodness. Therefore, Maitreya! Bodhisattvas should learn to respect and revere all bodhisattvas who have just aroused the bodhi mind, regarding them with as much reverence as they would the World-Honored One."

[0506b29] 爾時彌勒菩薩摩訶薩白佛言：「世尊！我當修行尊重恭敬一切眾生，何況菩薩。何以故？世尊！應捨瞋恚行於忍辱，離於諂曲行清淨心，遠離有為，行於無我無取之行，不貴財寶當重法行，不求衣食當求法財。捨離嫉妬，見人巨富心助歡喜。非唯求名以為沙門，當學沙門一切功德。我非口說當修實行，捨於利養少欲知足，求佛功德，不為財利入於聚落，念薩婆若入於聚落。不為衣食入於村邑行諂曲行，當行正行讚四聖種。不學凡夫下劣之心，當學佛行不觀他過但自調伏。修奢摩他、毘婆舍那。離三業惡，常修三業清淨之行。離於破戒，當學波羅提木叉。不依佛法僧而自活命，讚歎如來真實功德，不為求施為求法故。常讚正法修如法行，讚歎聖僧。依不退僧，不依世間有為之僧。不求一切世間資身之具，唯求正法不求世事。求出世法離於諂曲，行真實行不樂一處。當如野鹿無所依止，離世間樂求佛功德。當離睡眠，初夜後夜讀誦經典。捨於憒閙當行遠離，於諸功德不生厭想，求諸功德心不暫息。當離狗法，當行師子所吼之法。為究竟友不應暫友，捨無反復當行報恩，不以財利而作親友，當以淨心而作親友。捨虛誑心行真實行，捨下劣法當求成就無上佛身。於如來所當行恭敬，不起憍慢。捨於兩舌心口相違，當行誠實無二之言，不作菩薩而行諂曲。當以淨心行奢摩他毘婆舍那。捨於我慢當行恭敬。離不淨食，當淨持戒。食人之施，當捨邪念念諸佛法。離於人見行於空行，離於妄覺行無相行。離身諂曲，當行三業清淨之行。不求財利而演說法，以大悲心而說正法。不以財物而作親友，以法親友。不為自利，為利他人令不損害。行阿蘭若離於諂曲，不作諂曲而行乞食，不行諂曲著糞掃衣。所以者何？具十二頭陀者，不求一切世間利養。」

At that time, Bodhisattva Mahāsattva Maitreya said to the Buddha: "World-Honored One! I shall practice respecting and revering all sentient beings, how much more so the bodhisattvas. Why? World-Honored One!

• I should abandon anger and practice patience
• Depart from deceit and practice with a pure mind
• Distance myself from the conditioned and practice non-self and non-grasping
• Not value wealth but value practicing the Dharma
• Not seek clothing and food but seek the wealth of Dharma
• Abandon jealousy and rejoice in others' prosperity
• Not merely seek fame as a śramaṇa, but learn all the virtues of a śramaṇa
• Not just speak with my mouth but practice genuinely
• Abandon gains, have few desires and be content
• Seek the Buddha's virtues
• Enter villages not for wealth, but mindful of omniscience
• Not enter villages for food and clothing with deceitful conduct, but practice right conduct and praise the four noble lineages
• Not learn the inferior mind of ordinary people, but learn the Buddha's conduct
• Not observe others' faults but tame myself
• Cultivate śamatha and vipaśyanā
• Abandon evil of the three karmas and constantly cultivate pure conduct of the three karmas
• Depart from breaking precepts and learn the prātimokṣa
• Not depend on the Buddha, Dharma, and Sangha for livelihood
• Praise the true virtues of the Tathāgata, not for seeking offerings but for seeking the Dharma
• Always praise the true Dharma and practice according to the Dharma
• Praise the noble Sangha and rely on the irreversible Sangha, not the worldly, conditioned Sangha
• Not seek worldly possessions, but only seek the true Dharma, not worldly matters
• Seek transcendent dharmas, depart from deceit, and practice truthfully
• Not delight in one place, but be like a wild deer without abode
• Depart from worldly pleasures and seek the Buddha's virtues
• Abandon sleep and recite sutras in the early and late night
• Abandon clamor and practice solitude
• Not grow weary of virtues and never cease seeking virtues
• Abandon the ways of dogs and practice the lion's roar
• Be an ultimate friend, not a temporary friend
• Abandon ingratitude and practice repaying kindness
• Not make friends for wealth, but make friends with a pure mind
• Abandon deceptive thoughts and practice truthfully
• Abandon inferior dharmas and seek to accomplish the unsurpassed Buddha body
• Practice reverence towards the Tathāgata without arrogance
• Abandon duplicity and practice sincere, non-dual speech
• Not act as a bodhisattva with deceit
• Practice śamatha and vipaśyanā with a pure mind
• Abandon self-pride and practice reverence
• Depart from impure food and purely maintain precepts
• When eating others' offerings, abandon wrong thoughts and think of the Buddhadharma
• Depart from the view of self and practice emptiness
• Depart from false perceptions and practice signlessness
• Depart from bodily deceit and practice pure conduct of the three karmas
• Expound the Dharma not for wealth, but with great compassion
• Make friends not with wealth, but with the Dharma
• Not for self-benefit, but to benefit others without harm
• Practice in solitary places without deceit
• Practice alms-round without deceit
• Wear cast-off robes without deceit

Why? Because those who possess the twelve dhūtas do not seek any worldly gains."

[0507a07] 爾時世尊讚彌勒菩薩摩訶薩言：「善哉善哉。彌勒！汝求佛功德心無厭足，作師子吼。已於過去佛所種諸善根，能說此法、說此功德。」

At that time, the World-Honored One praised Bodhisattva Mahāsattva Maitreya, saying: "Excellent, excellent, Maitreya! Your heart is insatiable in seeking the Buddha's virtues, and you have made a lion's roar. You have planted good roots with past Buddhas, and are able to expound this Dharma and speak of these merits."

[0507a10] 爾時彌勒菩薩摩訶薩說此法時，眾中五百比丘從坐起去。爾時摩訶迦葉問諸比丘：「今聽說法，汝等比丘欲詣何所？」

At that time, when Bodhisattva Mahāsattva Maitreya was expounding this Dharma, five hundred bhikṣus in the assembly rose from their seats and left. At that time, Mahākāśyapa asked the bhikṣus: "Now while the Dharma is being taught, where are you bhikṣus intending to go?"

[0507a13] 諸比丘言：「大德迦葉！如彌勒菩薩摩訶薩所說之法，甚深難得。我等作如是念：『我等不能修得此法，欲還歸俗。何以故？信施之食難可消故。』」

The bhikṣus said: "Venerable Kāśyapa! The Dharma expounded by Bodhisattva Mahāsattva Maitreya is extremely profound and difficult to attain. We have this thought: 'We cannot cultivate and attain this Dharma, and wish to return to lay life. Why? Because the food offered by faithful donors is difficult to digest.'"

[0507a16] 爾時文殊師利菩薩讚諸比丘：「善哉善哉。善男子！是汝所應。若不能消信施之食，寧可一日百數歸俗，不應破戒受人信施。」

At that time, Bodhisattva Mañjuśrī praised the bhikṣus, saying: "Excellent, excellent, good men! This is what you should do. If you cannot digest the food offered by the faithful, it would be better to return to lay life a hundred times in one day than to break the precepts and accept offerings from people."

[0507a19] 爾時文殊師利白佛言：「世尊！何等之人應受信施？」

At that time, Mañjuśrī said to the Buddha: "World-Honored One! What kind of person should receive offerings from the faithful?"

[0507a20] 爾時世尊告文殊師利菩薩：「善男子！若有修禪解脫者，我聽彼人受信施食。」

At that time, the World-Honored One said to Bodhisattva Mañjuśrī: "Good son! If there are those who practice meditation and liberation, I allow them to receive food offered by the faithful."

[0507a22] 爾時文殊師利告五百比丘：「汝等今者應速修行。佛世難值，當住佛法。」

At that time, Mañjuśrī said to the five hundred bhikṣus: "You should quickly practice now. It is rare to encounter the Buddha's era, so you should abide in the Buddha's Dharma."

[0507a23] 爾時五百比丘問文殊師利言：「文殊師利！我等云何修行？」

At that time, the five hundred bhikṣus asked Mañjuśrī: "Mañjuśrī, how should we practice?"

[0507a25] 文殊師利告諸比丘言：「汝等應如是觀，無一法合、無一法散，無一法生、無一法滅，不受一法、不捨一法，不增一法、不減一法。若如是行於法無得，無得則無去，無去故無來，無來則無去。比丘！是名無來無去、無住無不住。」爾時文殊師利說是法時，五百比丘於諸漏中心得解脫。

Mañjuśrī told the bhikṣus: "You should observe thus: no dharma comes together, no dharma separates; no dharma arises, no dharma ceases; no dharma is received, no dharma is abandoned; no dharma increases, no dharma decreases. If one practices like this, there is no attainment of dharmas. With no attainment, there is no going; because there is no going, there is no coming; with no coming, there is no going. Bhikṣus! This is called no coming and no going, no abiding and no non-abiding." When Mañjuśrī spoke this teaching, five hundred bhikṣus attained liberation from the afflictions in their minds.

大寶積經卷第八十八

大寶積經卷第八十九

元魏優禪國王子月婆首那譯

摩訶迦葉會第二十三之二

[0507b10] 爾時摩訶迦葉白佛言：「世尊！當來末世後五百歲，何等菩薩行於諂曲？」

At that time, Mahākāśyapa said to the Buddha: "World-Honored One! In the future world, during the last five hundred years, what kind of bodhisattvas will practice deceit?"

[0507b11] 爾時世尊告迦葉言：「迦葉！多有眾人行於諂曲，親近惡友，少讀誦經，為求衣食。」

At that time, the World-Honored One said to Kāśyapa: "Kāśyapa! There are many people who practice deceit, associate with evil friends, rarely read and recite sutras, and do so only to seek food and clothing."

[0507b13] 爾時摩訶迦葉白佛言：「善哉世尊！唯願世尊利益多人，說彼諂曲不勤修行菩薩之過。令彼菩薩聞此過已，自攝心行令得清淨。」

At that time, Mahākāśyapa said to the Buddha: "Excellent, World-Honored One! May the World-Honored One benefit many people by explaining the faults of those deceitful bodhisattvas who do not diligently practice. When those bodhisattvas hear of these faults, may they restrain their conduct and become pure."

[0507b16] 爾時世尊告摩訶迦葉言：「迦葉！當來末世後五百歲，有諸菩薩親近惡友、少讀誦經，唯作供養舍利之業，以香花瓔珞幡蓋燈明供養如來舍利塔廟。迦葉！我為在家無智眾生令種善根，說供養舍利。彼諸癡人不解我意，但作此業。迦葉！我於一切天人之中常說此法，修奢摩他、毘婆舍那以自調伏，世間當有信樂婆羅門居士供養舍利。迦葉！彼諸癡人捨於讀誦修禪智慧，供養舍利因之活命。迦葉！若有菩薩以滿三千大千世界上至梵天香花燈明，一一燈炷如須彌山，以如是等供養如來。若有菩薩淨心持戒，於師尊所受持讀誦一四句偈，淨心修行乃至七步，功德勝彼無量無邊。迦葉！若有菩薩以滿三千大千世界花香末香，於百千歲晝夜六時供養如來。若有菩薩捨於憒閙深畏三界，為利眾生發心趣向阿蘭若處，舉足七步，勝前功德無量無邊。迦葉！於意云何？如來化眾生故作是說耶？迦葉！莫作此見，如來實說。所以者何？如來現見明了知故。」

At that time, the World-Honored One said to Mahākāśyapa: "Kāśyapa! In the future world, during the last five hundred years, there will be bodhisattvas who associate with evil friends and rarely read or recite sutras. They will only engage in the practice of making offerings to relics, using incense, flowers, garlands, banners, canopies, and lamps to make offerings to the Tathāgata's relic stupas and shrines. Kāśyapa! I teach about making offerings to relics for the sake of ignorant lay people, to help them plant roots of goodness. Those foolish people do not understand my intention and only engage in this practice.

Kāśyapa! Among all devas and humans, I always teach this Dharma: to cultivate śamatha and vipaśyanā for self-discipline. In the world, there will be faithful brahmins and householders who delight in making offerings to relics. Kāśyapa! Those foolish people abandon reading, recitation, meditation, and wisdom, and make a living by offering to relics.

Kāśyapa! If there is a bodhisattva who fills the three thousand great thousand world systems up to the Brahma heaven with incense, flowers, and lamps, with each lamp wick as large as Mount Sumeru, and makes offerings to the Tathāgata in this way. And if there is another bodhisattva who, with a pure mind and upholding precepts, receives, maintains, and recites even a four-line verse from their teacher, and practices with a pure mind for just seven steps, the merit of the latter surpasses the former immeasurably and boundlessly.

Kāśyapa! If there is a bodhisattva who fills the three thousand great thousand world systems with flowers and powdered incense, and makes offerings to the Tathāgata six times day and night for a hundred thousand years. And if there is another bodhisattva who abandons clamor, deeply fears the three realms, and for the benefit of sentient beings sets their mind towards an aranya (secluded) place and takes seven steps, the merit of the latter surpasses the former immeasurably and boundlessly.

Kāśyapa! What do you think? Is the Tathāgata saying this to transform sentient beings? Kāśyapa! Do not hold this view. The Tathāgata speaks the truth. Why? Because the Tathāgata sees and knows clearly."

[0507c07] 佛告迦葉：「過去無量無邊不可思議無數阿僧祇劫，爾時有佛，號妙華如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、婆伽婆，其劫亦名妙花。迦葉！妙花如來有九十六億百千聲聞大眾。爾時有轉輪聖王名曰尼彌，如法治世主四天下。迦葉！時尼彌大王千子具足，勇健威猛。迦葉！爾時大王具千子已，復有二子結加趺坐忽然化生：一名達摩，二名善法。迦葉！爾時大王請妙花如來及比丘僧，滿八萬四千歲供養衣服臥具飲食湯藥，捨諸家事唯修供養。七日之後，一切比丘各施新衣種種飲食隨心所樂，廣造精舍隨心樂住。一一比丘給使七人，施百味食。迦葉！爾時大王造立精舍方八十由旬，彩畫微妙出過世間。妙花如來及比丘僧坐彼精舍，從於地下出眾妙花，令彼精舍華至於膝。迦葉！爾時大王於不思議功德精舍供養妙花如來，滿八萬四千歲，恭敬供養尊重讚歎。迦葉！爾時大王供養如來滿八萬四千歲已，最後一日妙花如來飯食之後，達摩、善法二子眷屬及諸四眾，至妙花如來正遍知所，頭面作禮白佛言：『世尊！頗有布施功德善根，勝此尼彌大王功德善根者不？』迦葉！時二王子禮如來時，大千世界悉皆震動。迦葉！爾時妙花如來侍者弟子名通達法，從坐而起頂禮佛足，白佛言：『世尊！何因緣故大地震動？以何因緣此二王子禮佛而住？』

The Buddha told Kāśyapa: "In the past, countless, boundless, inconceivable, innumerable asaṃkhyeya kalpas ago, there was a Buddha named Tathāgata Wonderful Flower, the Worthy One, the Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone, Knower of the World, Unsurpassed One, Leader of Persons to be Tamed, Teacher of Gods and Humans, Buddha, Bhagavān. That kalpa was also called Wonderful Flower.

Kāśyapa! The Tathāgata Wonderful Flower had an assembly of nine billion six hundred million śrāvakas. At that time, there was a wheel-turning sage king named Nimi, who ruled the four continents according to the Dharma. Kāśyapa! King Nimi had a thousand sons, all brave and powerful. Kāśyapa! After the great king had his thousand sons, two more sons were suddenly born sitting cross-legged: one named Dharma and the other named Good Dharma.

Kāśyapa! At that time, the great king invited the Tathāgata Wonderful Flower and the bhikṣu sangha, and made offerings of robes, bedding, food, and medicine for eighty-four thousand years, abandoning all household affairs to focus solely on making offerings. After seven days, all the bhikṣus were given new robes and various foods as they wished, and many monasteries were built for them to live in as they pleased. Each bhikṣu was given seven attendants and offered food with a hundred flavors.

Kāśyapa! At that time, the great king built a monastery eighty yojanas square, beautifully decorated beyond worldly comparison. The Tathāgata Wonderful Flower and the bhikṣu sangha sat in that monastery, and wondrous flowers emerged from the ground, filling the monastery up to their knees.

Kāśyapa! At that time, the great king made offerings to the Tathāgata Wonderful Flower in this monastery of inconceivable merit for eighty-four thousand years, respectfully making offerings, honoring, and praising him. Kāśyapa! After the great king had made offerings to the Tathāgata for eighty-four thousand years, on the last day after the Tathāgata Wonderful Flower had finished his meal, the two sons Dharma and Good Dharma, along with their retinues and the fourfold assembly, came to the Tathāgata Wonderful Flower, the Perfectly Enlightened One. They prostrated themselves and said to the Buddha: "World-Honored One! Are there any roots of merit from giving that surpass the roots of merit of Great King Nimi?"

Kāśyapa! When the two princes paid homage to the Tathāgata, the great trichiliocosm shook. Kāśyapa! At that time, a disciple of the Tathāgata Wonderful Flower named Dharma Penetration, who was his attendant, rose from his seat, bowed at the Buddha's feet, and said to the Buddha: "World-Honored One! For what reason did the great earth shake? For what reason did these two princes pay homage to the Buddha and remain standing?"

[0508a06] 「爾時妙花如來告通達法：『善男子！何用此問。若佛如來說此王子淨心深忍大悲之心禮如來足，一切天人皆當迷沒。』迦葉！爾時妙花如來告一聲聞神足弟子那羅延言：『善男子！汝示神力起二童子。』迦葉！爾時那羅延比丘從坐而起，即以右手捉一童子，復以左手捉一童子，欲扶令起而不能動。時那羅延盡大神通，扶二童子欲令其起，不能動彼。如分一毛為千萬分，不動一分。迦葉！爾時三千大千世界地皆震動，山河石壁悉亦大動，而不能動彼二童子。迦葉！爾時那羅延以妙花如來威神力故，令於下方恒河沙等諸佛世界悉皆震動，而亦不動彼二童子毛之一分。迦葉！爾時那羅延比丘禮妙花佛白言：『世尊！我將不失神通力耶？何以故？世尊！此二童子生來未久，在於佛前頭面著地，我盡神力不能令起。』

At that time, the Tathāgata Wonderful Flower told Dharma Penetration: "Good son! What use is this question? If the Buddha Tathāgata were to speak of these princes' pure minds, deep patience, and great compassionate hearts in paying homage to the Tathāgata's feet, all devas and humans would be bewildered."

Kāśyapa! At that time, the Tathāgata Wonderful Flower told a śrāvaka disciple with supernatural powers named Nārāyaṇa: "Good son! Show your supernatural power to raise the two young boys."

Kāśyapa! At that time, the bhikṣu Nārāyaṇa rose from his seat, grasped one young boy with his right hand and the other with his left hand, trying to lift them up, but could not move them. Then Nārāyaṇa exerted his great supernatural powers, attempting to raise the two young boys, but still could not move them. It was as if trying to move one ten-millionth of a hair.

Kāśyapa! At that time, the entire three thousand great thousand world system shook, with mountains, rivers, and stone walls all trembling greatly, yet the two young boys could not be moved. Kāśyapa! At that time, Nārāyaṇa, through the majestic spiritual power of the Tathāgata Wonderful Flower, caused all the Buddha worlds in the lower direction, as numerous as the sands of the Ganges, to shake, yet still could not move even a hair's breadth of the two young boys.

Kāśyapa! At that time, the bhikṣu Nārāyaṇa bowed to the Buddha Wonderful Flower and said: "World-Honored One! Have I lost my supernatural powers? Why? World-Honored One! These two young boys, born not long ago, are prostrating before the Buddha, and I have exhausted my supernatural powers but cannot make them rise."⁠

[0508a23] 「爾時妙花如來告那羅延比丘言：『善男子！汝不失通。善男子！菩薩境界不可思議，一切聲聞緣覺所不能動、不能思量。善男子！若滿三千大千世界一切眾生，具大神力如汝不異，至於億劫不能動此二童子起。』迦葉！爾時妙花如來說此語時，眾中四百二十萬眾生發阿耨多羅三藐三菩提心。彼諸眾生作如是念：『菩薩神力甚為希有。未得一切智神力乃爾，大聲聞神力不能令動，況成佛道。是故我等應行菩薩道，願證如來無上智慧。』

At that time, the Tathāgata Wonderful Flower said to the bhikṣu Nārāyaṇa: "Good son! You have not lost your supernatural powers. Good son! The realm of bodhisattvas is inconceivable, it cannot be moved or comprehended by all śrāvakas and pratyekabuddhas. Good son! Even if all beings in the three thousand great thousand world systems had great supernatural powers like yours, they could not move these two young boys to rise even after a billion eons."

Kāśyapa! When the Tathāgata Wonderful Flower spoke these words, 4.2 million beings in the assembly aroused the aspiration for anuttara-samyak-sambodhi. Those beings thought: "The supernatural powers of bodhisattvas are extremely rare. Even before attaining omniscience, their supernatural powers are such that the great supernatural powers of śrāvakas cannot move them, how much more so when they attain Buddhahood. Therefore, we should practice the bodhisattva path and aspire to realize the unsurpassed wisdom of the Tathāgata."

[0508b04] 「迦葉！爾時四百二十萬眾生作是念已，於無上菩提心得堅住。迦葉！爾時彼眾有一菩薩名曰善慧，在大眾中從坐而起偏袒右肩，頂禮佛足白妙花如來言：『世尊！唯願世尊起二童子，如彼所問願佛解說。』」

Kāśyapa! After these 4.2 million beings had this thought, they became firmly established in the aspiration for supreme enlightenment. Kāśyapa! At that time, in that assembly there was a bodhisattva named Good Wisdom who rose from his seat among the great assembly, bared his right shoulder, bowed with his head at the Buddha's feet, and said to the Tathāgata Wonderful Flower: "World-Honored One! May the World-Honored One raise the two young boys, and as they have asked, may the Buddha explain."

[0508b08] 佛告迦葉：「爾時妙花如來從虛空中出大音聲，其聲遍滿乃至十方恒河沙等諸佛世界。聲至之處世界地皆六種震動，放大光明遍照十方。迦葉！時二童子聞此聲已從地而起。迦葉！童子起時，於此三千大千世界人天伎樂不鼓自鳴，於虛空中雨眾妙花。迦葉！時二童子從地起已，至如來所，右遶三匝頂禮佛足，合掌恭敬瞻仰如來。迦葉！爾時妙花如來告善慧菩薩言：『善男子！此二童子禮我足已作如是問：「世尊！頗有布施福德善根，勝此尼彌大王功德善根者？」此二童子禮我足已發問而住。』迦葉！爾時善慧菩薩白妙花如來言：『世尊！願佛解說二童子問，令諸天人得安樂故。』

The Buddha told Kāśyapa: "At that time, the Tathāgata Wonderful Flower emitted a great sound from the sky, which filled the ten directions and reached Buddha worlds as numerous as the sands of the Ganges. Wherever the sound reached, the worlds shook in six ways, and a great light illuminated the ten directions. Kāśyapa! When the two young boys heard this sound, they rose from the ground. Kāśyapa! When the boys stood up, in this three thousand great thousand world system, the music of humans and devas sounded without being played, and various wondrous flowers rained down from the sky. Kāśyapa! After the two young boys stood up, they went to the Tathāgata, circumambulated him three times to the right, bowed their heads to the Buddha's feet, joined their palms respectfully, and gazed up at the Tathāgata. Kāśyapa! At that time, the Tathāgata Wonderful Flower said to the Bodhisattva Good Wisdom: 'Good son! These two young boys, after paying homage to my feet, asked this question: "World-Honored One! Are there any roots of merit from giving that surpass the roots of merit of Great King Nimi?" These two young boys asked this question after paying homage to my feet and remained standing.' Kāśyapa! At that time, Bodhisattva Good Wisdom said to the Tathāgata Wonderful Flower: 'World-Honored One! May the Buddha explain the question of the two young boys, so that all devas and humans may attain peace and happiness.'"

[0508b23] 「爾時妙花如來告善慧菩薩：『善男子！汝今諦聽，當為汝說。善男子！尼彌國王所作功德，若有菩薩住阿蘭若行、遠離行，少知諸法得無生忍，功德勝彼無量無邊。善男子！若三千大千世界一切眾生，一一眾生所作功德如尼彌王。如是三千大千世界一切眾生所有福德，不如菩薩修行遠離住於淨心，正念相應解諸法空無來無去，如是少忍功德，勝前功德，百分不及一、千分不及一、億分不及一、百億分不及一、千億分不及一、百千億分不及一、百千那由他億分不及一，乃至算數不及其一。善男子！如恒河沙等一切世界所有眾生，一一眾生悉作福德如尼彌王。彼諸眾生所作福德，至恒河沙劫常修福德。善男子！於意云何？彼善男子得福多不？』迦葉！爾時善慧菩薩白妙花如來言：『希有世尊！如來說喻不可思議，如此善根不可思議。』迦葉！爾時妙花如來告善慧菩薩：『善男子！我今告汝，有智慧人成就深忍能信此語。彼一切眾生所集善根，不如此二童子以淨心故禮如來足，勝前一切眾生善根，百分不及一、千分不及一、百千分不及一、億分不及一、百億分不及一、千億分不及一、百千億分不及一、百千億那由他分不及一，乃至算數譬喻所不能及。』迦葉！爾時妙花如來大眾之中，八萬四千比丘同聲發言：『世尊！我等隨喜彼人功德，成就深法忍、信諸法空、心樂遠離、趣阿蘭若舉足七步，發阿耨多羅三藐三菩提心成就智慧。我等隨喜。』迦葉！爾時妙花如來讚諸比丘：『善哉善哉。諸善男子！汝等以此隨喜之業不思議善根，當作恒河沙等轉輪聖王，然後得成阿耨多羅三藐三菩提。』」

At that time, the Tathāgata Wonderful Flower told the Bodhisattva Good Wisdom: "Good son! Listen carefully, I will explain it to you. Good son! The merit of King Nimi's deeds, if there is a bodhisattva who dwells in aranya practice, in solitary practice, who understands a little of the dharmas and attains the patience of non-arising, their merit surpasses that immeasurably and boundlessly.

Good son! If all beings in the three thousand great thousand world systems were to create merit like King Nimi, the merit of all these beings in the three thousand great thousand world systems would not compare to a bodhisattva who practices solitude, dwells with a pure mind, is associated with right mindfulness, understands the emptiness of all dharmas, that there is no coming and no going. Such little patience and merit surpasses the former merit by more than a hundredfold, a thousandfold, a millionfold, a hundred millionfold, a thousand millionfold, a hundred thousand millionfold, a hundred thousand nayuta millionfold, up to being incalculable.

Good son! If all beings in worlds as numerous as the sands of the Ganges were to create merit like King Nimi, and if these beings were to constantly cultivate merit for kalpas as numerous as the sands of the Ganges, Good son! What do you think? Would the merit of those good sons be great?"

Kāśyapa! At that time, Bodhisattva Good Wisdom said to the Tathāgata Wonderful Flower: "How rare, World-Honored One! The Tathāgata's analogy is inconceivable, such good roots are inconceivable."

Kāśyapa! At that time, the Tathāgata Wonderful Flower told Bodhisattva Good Wisdom: "Good son! I tell you now, a person of wisdom who has accomplished deep patience can believe these words. The good roots accumulated by all those beings do not compare to these two young boys who, with pure minds, pay homage to the Tathāgata's feet. Their merit surpasses the good roots of all those beings by more than a hundredfold, a thousandfold, a hundred thousandfold, a millionfold, a hundred millionfold, a thousand millionfold, a hundred thousand millionfold, a hundred thousand nayuta millionfold, up to being beyond calculation or analogy."

Kāśyapa! At that time, among the great assembly of the Tathāgata Wonderful Flower, eighty-four thousand bhikṣus spoke in unison: "World-Honored One! We rejoice in the merit of those people who accomplish deep patience in the Dharma, believe in the emptiness of all dharmas, delight in solitude, set out for aranya taking seven steps, and arouse the mind of anuttara-samyak-sambodhi to accomplish wisdom. We rejoice in this."

Kāśyapa! At that time, the Tathāgata Wonderful Flower praised the bhikṣus: "Excellent, excellent, good sons! With this act of rejoicing, you have created inconceivable good roots. You will become wheel-turning sage kings as numerous as the sands of the Ganges, and afterwards attain anuttara-samyak-sambodhi."

[0508c27] 爾時摩訶迦葉及諸大眾，一時同聲白佛言：「世尊！我等隨喜彼人發心，成就深忍、信諸法空、遠離寂滅自性清淨。」

At that time, Mahākāśyapa and the great assembly spoke in unison to the Buddha, saying: "World-Honored One! We rejoice in the aspiration of those people, who have accomplished deep patience, believe in the emptiness of all dharmas, and are detached, quiescent, and inherently pure."

[0508c29] 爾時世尊告摩訶迦葉言：「迦葉！爾時達摩善法二童子白妙花如來言：『世尊！菩薩具何等法，施不望報、不生嫉妬、心不慳悋、不生貪著，見人行施心不希望，成就如來無上之行，得深法忍成無上智？』迦葉！爾時妙花如來告善法二童子言：『善男子！菩薩具足四法，施不望報、不嫉妬、不慳悋、不生貪，見人施不希望，成就如來無上之行，得甚深忍見無上智。何等為四？一者信諸法空，二者遠離，三者深忍，四者正念。善男子！菩薩具此四法，施不望報、心不嫉妬、不慳悋、不生貪，見人施不悕望，成就如來無上之行，成就深忍具無上智。善男子！復有四法，若菩薩具此四法，施不望報、心不嫉妬、不慳悋、不生貪，見人施不希望，成就如來無上之行，成就深忍滿無上智。何等為四？善男子！菩薩求多聞，得多聞已遊於城邑聚落，說法無所希望，乃至不受一言善讚，心無所貪。諸佛所說一切施中法施第一，住第一施其心歡喜，不求世間財物布施。何以故？善男子！十方無數阿僧祇諸佛世界，諸佛如來及比丘僧，不求世間資生之具。若有菩薩住清淨戒修於正法，具大悲心不求利養，一切諸佛之所憶念。若有能說一四句偈，說偈文字皆自性空，一切諸法亦復如是皆自性空。此善男子善根功德，勝前善根，百分不及一、千分不及一、百千分不及一、億分不及一、百億分不及一、千億分不及一、百千億分不及一、百千那由他億分不及一，乃至阿僧祇分亦不及一。』迦葉！爾時妙花如來告二童子：『善男子菩薩具足四法，得成如來無上之行。何等為四？一者行無上處，二者說無上法，三者施無上物，四者信無上法。善男子！是名四法。菩薩成就此四法者，得成如來無上之行。』迦葉！時妙花如來為二童子說是法時，彼二童子聞此法已，踊在空中高七多羅樹，同聲讚佛：

At that time, the World-Honored One said to Mahākāśyapa: "Kāśyapa! At that time, the two young boys Dharma and Good Dharma said to the Tathāgata Wonderful Flower: 'World-Honored One! What dharmas should a bodhisattva possess to give without expecting reward, not be jealous, not be stingy, not give rise to greed, not hope for anything when seeing others give, accomplish the unsurpassed practices of the Tathāgata, attain deep patience in the Dharma, and achieve unsurpassed wisdom?'

Kāśyapa! At that time, the Tathāgata Wonderful Flower told the two young boys Good Dharma: 'Good sons! A bodhisattva who possesses four dharmas gives without expecting reward, is not jealous, is not stingy, does not give rise to greed, does not hope for anything when seeing others give, accomplishes the unsurpassed practices of the Tathāgata, attains very deep patience, and sees unsurpassed wisdom. What are these four? First, faith in the emptiness of all dharmas; second, detachment; third, deep patience; and fourth, right mindfulness.

Good sons! A bodhisattva who possesses these four dharmas gives without expecting reward, is not jealous, is not stingy, does not give rise to greed, does not hope for anything when seeing others give, accomplishes the unsurpassed practices of the Tathāgata, accomplishes deep patience, and possesses unsurpassed wisdom.

Good sons! There are four more dharmas. If a bodhisattva possesses these four dharmas, they give without expecting reward, are not jealous, are not stingy, do not give rise to greed, do not hope for anything when seeing others give, accomplish the unsurpassed practices of the Tathāgata, accomplish deep patience, and fulfill unsurpassed wisdom. What are these four? Good sons! A bodhisattva seeks to be widely learned. Having become widely learned, they travel to cities and villages to teach the Dharma without hoping for anything, not even accepting a single word of praise, their mind free from greed. Among all the gifts spoken of by the Buddhas, the gift of Dharma is supreme. They dwell in this supreme gift with a joyful heart, not seeking worldly material gifts. Why? Good sons! In the countless, innumerable asaṃkhyeya Buddha worlds in the ten directions, all Buddhas, Tathāgatas, and bhikṣu sanghas do not seek worldly possessions.

If there is a bodhisattva who abides in pure precepts, cultivates the right Dharma, possesses a heart of great compassion, and does not seek personal gain, they are remembered by all Buddhas. If someone can explain a four-line verse, and the words of that verse are inherently empty, and all dharmas are likewise inherently empty, the merit and good roots of this good son surpass the previous good roots by more than a hundredfold, a thousandfold, a hundred thousandfold, a millionfold, a hundred millionfold, a thousand millionfold, a hundred thousand millionfold, a hundred thousand nayuta millionfold, up to an asaṃkhyeya-fold.'

Kāśyapa! At that time, the Tathāgata Wonderful Flower told the two young boys: 'Good sons, a bodhisattva who possesses four dharmas accomplishes the unsurpassed practices of the Tathāgata. What are these four? First, practicing in the supreme place; second, teaching the supreme Dharma; third, giving the supreme thing; and fourth, having faith in the supreme Dharma. Good sons! These are called the four dharmas. A bodhisattva who accomplishes these four dharmas achieves the unsurpassed practices of the Tathāgata.'

Kāśyapa! When the Tathāgata Wonderful Flower taught this Dharma to the two young boys, upon hearing this Dharma, the two young boys leaped into the air to the height of seven tāla trees and praised the Buddha in unison, saying:"⁠

如來知諸行，　　 教眾生行施，　　 而不著於施，　　 此施無上施。　

The Tathāgata knows all actions, Teaching beings to practice giving, Yet not clinging to giving, This giving is supreme giving.　

能成無上忍，　　 此中無有我，　　 眾生命及人，　　 希有大精進。　　

Able to accomplish supreme patience, Herein there is no self, No beings, life, or person, Rare is such great diligence.

演說如是法，　　 成就甚深忍，　　 及得無上行，　　 得無上菩提。　　

Expounding such Dharma, Accomplishing profound patience, And attaining unsurpassed conduct, Attaining unsurpassed bodhi.

永滅諸欲惱，　　 大智慧清淨，　　 更不受後有，　　 說於遠離行。　　

Forever extinguishing desires and afflictions, Great wisdom pure and clear, No longer receiving future existence, Teaching the practice of detachment.

令住阿蘭若，　　 修於空解脫，　　 亦不生分別，　　 常勤行布施。　　

Causing one to dwell in solitude, Cultivating emptiness and liberation, Also not giving rise to discrimination, Always diligently practicing giving.

不生於分別，　　 此是無垢際，　　 遠離諸名字，　　 說清淨尸羅。　

Not giving rise to discrimination, This is the immaculate realm, Departing from all names, This is called pure śīla (moral discipline).　

令行寂滅處，　　 此是第一戒，　　 覺知寂滅處，　　 常修行於忍。　　

Causing one to practice in the place of cessation, This is the foremost precept, Realizing the place of cessation, Always cultivating patience.

不分別眾生，　　 此是清淨忍，　　 離一切分別，　　 修堅固精進。　　

Not discriminating among sentient beings, This is pure patience, Departing from all discrimination, Cultivating firm diligence.

離一切有為，　　 佛說此精進，　　 能成遠離法，　　 焚燒一切事。

Departing from all conditioned things, The Buddha calls this diligence, Able to accomplish the dharma of detachment, Burning away all matters.　　

斷於諸有無，　　 此無分別禪，　　 不起諸煩惱，　　 非此亦非彼。　　

Cutting off all existence and non-existence, This is non-discriminating meditation, Not giving rise to afflictions, Neither this nor that.

中間亦不住，　　 此第一智慧，　　 遠離於三世，　　 修習寂滅想。　

Not abiding in the middle either, This is the supreme wisdom, Departing from the three times, Cultivating the perception of cessation.　

復觀於此想，　　 此想何處生？　　 是故知無想，　　 讚歎佛功德。　

Again, observe this thought, Where does this thought arise? Thus knowing there is no thought, Praise the Buddha's virtues.　

演說第一法，　　 其心不異念，　　 聽受於正法，　　 說名字無盡。

Expounding the supreme Dharma, The mind without different thoughts, Listening and receiving the true Dharma, Explaining names without end.　　

自性體不成，　　 觀境界無實，　 其心則解脫。　　

Self-nature is not established, Observing realms as unreal, The mind then becomes liberated.

若起如是想， 我為說法者，　　 彼則被魔縛，　　 不知於法相。　

If one gives rise to such a thought, That "I am the one expounding the Dharma," They are then bound by Mara, Not knowing the characteristics of dharmas.

若欲得菩提，　　 及求聲聞者，　　 求緣覺菩提，　　 當修學此法。　

If one wishes to attain bodhi, And those seeking śrāvaka-hood, Or seeking pratyekabuddha bodhi, Should study and practice this Dharma.　

說於一解脫， 智慧無邊量，　　 勿作下劣願，　　 當願上菩提。

Speaking of one liberation, Wisdom immeasurable and boundless, Do not make inferior vows, But aspire to supreme bodhi.　　

若求如是身，　　 相好自莊嚴，　　 如佛金色身，　　 當求上菩提。　　

If seeking such a body, Adorned with excellent marks, Like the Buddha's golden form, One should seek supreme bodhi.

作生一切法，　　 作者不可得，　　 諸法從緣生，　　 無自性自性。』

Creating all dharmas, Yet the creator cannot be found, All dharmas arise from conditions, Without inherent self-nature.

[0509c17] 「迦葉！時二童子在虛空中說此偈時，尼彌大王從城而出，及諸地神虛空諸神皆悉來集。爾時眾中八萬四千眾生發阿耨多羅三藐三菩提心，阿僧祇眾生種於善根。迦葉！爾時達摩善法二童子等從空中下，詣妙花如來所白言：『世尊！我等歸依佛、歸依法、歸依僧，發阿耨多羅三藐三菩提心，以比丘形行菩薩道。世尊！真發心者信一切法無生。世尊！真發心者不著諸法。何以故？世尊！若有著則法不生。是故世尊說離著心得彼無生。世尊！此無生亦不應說是無生。何以故？有言說者則有生滅。若具淨智則無生滅，無生滅處是畢竟盡。是故世尊！以平等際發阿耨多羅三藐三菩提心，不念於法，亦無法得亦無不得，如是得平等——無得平等。何以故？一切諸法本性淨故。』迦葉！爾時妙花如來為二童子說此法時，眾中十千眾生得無生法忍。尼彌大王并及千子五千大臣，悉發阿耨多羅三藐三菩提心。」

Kāśyapa! When the two boys spoke these verses in the sky, Great King Nimi came out from the city, and all the earth deities and sky deities gathered. At that time, eighty-four thousand beings in the assembly generated the aspiration for anuttara-samyak-sambodhi, and countless beings planted roots of goodness.

Kāśyapa! At that time, the two boys Dharma and Good Dharma descended from the sky and went to the Tathāgata Wonderful Flower, saying: "World-Honored One! We take refuge in the Buddha, take refuge in the Dharma, take refuge in the Sangha. We generate the aspiration for anuttara-samyak-sambodhi, and will practice the bodhisattva path in the form of bhikṣus. World-Honored One! Those who truly generate the aspiration have faith that all dharmas are unborn. World-Honored One! Those who truly generate the aspiration do not cling to dharmas. Why? World-Honored One! If there is clinging, dharmas do not arise. Therefore, the World-Honored One teaches that by departing from a clinging mind, one attains non-arising. World-Honored One! This non-arising should also not be spoken of as non-arising. Why? Where there is speech, there is arising and ceasing. If one possesses pure wisdom, there is no arising or ceasing, and where there is no arising or ceasing is ultimate extinction. Therefore, World-Honored One! We generate the aspiration for anuttara-samyak-sambodhi from the point of equality, not thinking of dharmas, neither attaining nor not attaining dharmas. Thus we attain equality - the equality of non-attainment. Why? Because all dharmas are inherently pure."

Kāśyapa! When the Tathāgata Wonderful Flower taught this Dharma to the two boys, ten thousand beings in the assembly attained the patience of the non-arising of dharmas. Great King Nimi, along with his thousand sons and five thousand ministers, all generated the aspiration for anuttara-samyak-sambodhi.⁠

[0510a06] 佛告迦葉：「爾時妙花如來飯食既訖，澡洗鉢已，於大眾中告大王言：『尼彌大王！我今說法。』王及大眾聞佛說法，踊躍歡喜。迦葉！爾時達摩、善法二童子聞佛說法，以淨信心離於欲火，欲求出家，從城而出來至佛所。至佛所已而說頌曰：

The Buddha told Kāśyapa: "At that time, after the Tathāgata Wonderful Flower had finished his meal and washed his bowl, he addressed the great king in the midst of the great assembly, saying: 'Great King Nimi! I will now expound the Dharma.' The king and the great assembly, upon hearing the Buddha expound the Dharma, were filled with joy and delight. Kāśyapa! At that time, the two young boys Dharma and Good Dharma heard the Buddha expound the Dharma, and with pure faith in their hearts, they departed from the fire of desire and wished to seek ordination. They left the city and came to where the Buddha was. Upon arriving at the Buddha's place, they spoke these verses:"

一切諸如來，　　 讚歎出家法，　　 在家多垢穢，　　 壞滅白淨法。　　

All Tathāgatas Praise the dharma of leaving home. Household life has many impurities, Destroying pure white dharmas.

增長不善法，　　 毀滅於善法，　　 在家多過失，　　 出家離染污。　　

It increases unwholesome dharmas, And destroys wholesome dharmas. Household life has many faults, Leaving home departs from defilements.

設使百億劫，　　 受欲無厭足，　　 受欲無厭足，　　 在家而死滅。　　

Even if for a hundred billion kalpas, One indulges in desires without satisfaction. Indulging in desires without satisfaction, One dies and perishes in household life.

如海受眾流，　　 而無有厭足，　　 凡夫亦如是，　　 受欲無厭足。　

Like the ocean receiving all streams, Yet never being satisfied, Ordinary people are also like this, Indulging in desires without satisfaction.　

如火燒乾草，　　 而無厭足時，　　 凡夫亦如是，　　 受欲無厭足。　　

Like a fire burning dry grass, Never having a moment of satisfaction, Ordinary people are also like this, Indulging in desires without satisfaction.

貪欲網所縛，　　 滅壞於世間，　　 是故應離縛，　　 為發出家故。　

Bound by the net of desire, Destroying the world, Thus one should break free from bondage, To leave home life.　

在家具眾過，　　 不得無上道，　　 出家修遠離，　　 爾乃得菩提。　

Household life has many faults, One cannot attain the supreme path, Leaving home to cultivate solitude, Only then can one attain bodhi.　

過去諸如來，　　 已入於涅槃，　　 住阿蘭若法，　　 獲得大菩提。　

All past Tathāgatas, Who have entered nirvana, Dwelling in the dharma of aranya, Attained great bodhi.　

是故學諸佛，　　 趣向阿蘭若，　　 捨愛離居家，　　 然後得安隱。

Therefore, learning from all Buddhas, Heading towards aranya, Abandoning love and leaving home, Only then can one attain peace.　　

一切三千界，　　 珍寶滿其中，　　 以此珍寶聚，　　 在家施諸佛。　　

If all the three thousand worlds, Were filled with precious treasures, And this collection of treasures, Were offered to the Buddhas while staying at home.

若以無惱心，　　 知於在家過，　　 學諸佛如來，　　 出家求智慧。　　

If with an untroubled mind, One knows the faults of household life, Learning from all Buddhas and Tathāgatas, One leaves home to seek wisdom.

既求出家已，　　 遠離諸欲火，　　 舉足行七步，　　 勝以三千施。　

Having sought to leave home, One distances oneself from the fires of desire, Taking seven steps, Surpasses offering the three thousand worlds.　

三千之功德，　　 不如此一分，　　 是故出家者，　　 如來之所讚。　　

The merit of offering three thousand worlds, Does not compare to a fraction of this, Therefore, those who leave home Are praised by the Tathāgata.

成就大智慧，　　 遠離諸繫縛，　　 離一切諸著，　　 乃證無上道。　　

Accomplishing great wisdom, Distancing from all bondage, Departing from all attachments, One then realizes the unsurpassed path.

速住寂靜處，　　 斷除諸欲愛，　　 一切毒熾心，　　 悉滅無有餘。　

Quickly dwelling in a quiet place, Cutting off all desires and cravings, All poisonous and burning minds Are completely extinguished without remainder.　

學諸佛如來，　　 如實知諸法，　　 速遠離在家，　　 住阿蘭若法。　

Learn from all Buddhas and Tathāgatas, Truly know all dharmas, Quickly leave household life, And dwell in the dharma of araṇya.　

若欲求佛道，　　 修於遠離行，　　 應學阿蘭若，　　 不應樂在家。　

If you wish to seek the Buddha's path, Cultivate the practice of solitude, You should learn aranya, And not delight in household life.　

此是諸佛境，　　 聖人所住處，　　 能住此道者，　　 則能得菩提。　

This is the realm of all Buddhas, The dwelling place of noble ones, Those who can dwell in this path, Will be able to attain bodhi.　

欲等惱眾生，　　 若求遠離者，　　 應離在家法，　　 修習阿蘭若。　

Desires and such afflict sentient beings, If one seeks solitude, One should leave household dharmas, And cultivate araṇya.　

欲證甘露法，　　 轉無上法輪，　　 摧伏諸魔怨，　　 當習阿蘭若。』

If you wish to realize the dharma of ambrosia, Turn the unsurpassed Dharma wheel, Subdue all demonic foes, You should practice araṇya.

[0510b24] 「迦葉！爾時達摩、善法二童子說此頌已，從城而出，往詣妙花如來所住之處。到已頭面禮足右遶三匝，白言：『世尊！我等今者於如來所欲求出家。唯願世尊！哀愍聽許令得出家。』迦葉！爾時妙花如來知二童子信心清淨求出家法，是時如來即聽出家住比丘法。迦葉！爾時大王聞二童子得出家已，即以太子令紹王位，王與九百九十九子、八萬四千夫人、五千大臣及諸人民，以淨信心離於欲火，捨家出家，一切俱往詣妙花佛。到已頂禮佛足，白妙花佛言：『世尊！我等欲求出家，願佛聽許令得出家。』迦葉！時妙花佛知諸大眾信心清淨，悉聽出家住比丘法。迦葉！爾時大王第一太子，登位七日內自思惟：『我終不捨薩婆若心。何用如是王位寶財、為欲所縛。我終不捨無上菩提。』作是念已發心出家，於十五日遊四天下，說此偈言：

Kāśyapa! At that time, after the two young boys Dharma and Good Dharma had spoken these verses, they left the city and went to where the Tathāgata Wonderful Flower was residing. Upon arrival, they prostrated themselves at his feet, circumambulated him three times to the right, and said: "World-Honored One! We now wish to leave home life under the Tathāgata. We beseech the World-Honored One to compassionately allow us to leave home life."

Kāśyapa! At that time, the Tathāgata Wonderful Flower, knowing that the two young boys had pure faith in seeking to leave home life, immediately allowed them to leave home life and dwell in the dharma of bhikṣus.

Kāśyapa! At that time, when the great king heard that the two young boys had been allowed to leave home life, he immediately had the crown prince ascend to the throne. The king, along with his nine hundred and ninety-nine sons, eighty-four thousand consorts, five thousand great ministers, and all the people, with pure faith and departing from the fire of desire, abandoned household life and left home. They all went together to the Buddha Wonderful Flower. Upon arrival, they bowed their heads to the Buddha's feet and said to the Buddha Wonderful Flower: "World-Honored One! We wish to leave home life. May the Buddha allow us to leave home life."

Kāśyapa! At that time, the Buddha Wonderful Flower, knowing that the great assembly had pure faith, allowed them all to leave home life and dwell in the dharma of bhikṣus.

Kāśyapa! At that time, the great king's first crown prince, who had been on the throne for seven days, reflected to himself: "I will never abandon the mind of sarvajñā (omniscience). What use are such royal position and treasures, bound by desire? I will never abandon supreme bodhi." Having thought this, he resolved to leave home life. For fifteen days, he traveled throughout the four continents, reciting these verses:⁠

我父及親屬，　　 皆悉已出家，　　 無量億眾生，　　 為法亦出家。　

My father and relatives Have all left home life, Countless billions of beings Have also left home for the Dharma.　

我今樂出家，　　 不樂住五欲，　　 一心求出道，　　 欲詣導師所。　

I now delight in leaving home, Not delighting in the five desires, Single-mindedly seeking the path of liberation, Wishing to go to the Teacher.　

若發心出家，　　 離諸欲火者，　　 應速隨我法，　　 離難甚難得。　　

If one resolves to leave home, Departing from the fires of desire, One should quickly follow my Dharma, Departing from difficulties is extremely hard to attain.

不發出家心，　　 不遠離欲火，　　 安心在居家，　　 安住於實法。』

If one does not resolve to leave home, Not departing from the fires of desire, One should settle one's mind in household life, Abiding steadily in the true Dharma.

[0510c20] 「迦葉！時彼童子說此偈時，四天下中無一眾生樂在家者，皆悉發心願求出家。迦葉！時妙花如來知諸眾生心信清淨求出家已，妙花如來於四天下一切城邑村落悉作化佛及比丘僧。迦葉！時四天下一切眾生，無有一人住在家者，以淨信心離於欲火，悉得出家。彼諸眾生既出家已，不須種殖，其地自然生諸粳米，諸樹自然生諸衣服，一切諸天供侍給使。迦葉！爾時達摩、善法二比丘，勇猛精進，於其六十三億歲中不坐不臥，但勤精進求薩婆若、念薩婆若。於六十三億歲勤精進已，得遍至三昧，所坐之地名金剛處，其地皆是金剛所成。十方一切諸佛說法悉聞受持，聞已復能為他解說。迦葉！時四天下一切眾生，若有修學聲聞乘者，無一眾生凡身命終，極懈怠者得阿那含，從此命終生淨居天。共彼同行求緣覺者，從此命終，當生他方無佛之處，生大種姓諸根具足。以過去世善根力故，離於欲火而行出家，七日之後成緣覺道，利益無量無邊眾生，入般涅槃。菩薩乘者成就五通，具四無量無礙辯才，得陀羅尼。迦葉！莫作異念。爾時尼彌大王豈異人乎？則我身是。時太子者，今彌勒菩薩是。迦葉！莫作異見。何以故？達摩童子，今文殊師利是。善法童子者，虛空藏菩薩是。迦葉！汝觀彼佛國土清淨如是，善根眾生之所住處。」

Kāśyapa! When those young boys spoke these verses, not a single being in the four continents delighted in household life; all aroused the aspiration to seek ordination. Kāśyapa! When the Tathāgata Wonderful Flower knew that all beings had pure faith and sought to leave home, he manifested emanation Buddhas and bhikṣu sanghas in all cities and villages of the four continents. Kāśyapa! At that time, all beings in the four continents, without a single person remaining in household life, left home with pure faith, departing from the fire of desire. After these beings left home, they did not need to plant crops, as the earth naturally produced rice, and trees naturally produced clothing. All the devas served and provided for them.

Kāśyapa! At that time, the two bhikṣus Dharma and Good Dharma practiced with courageous diligence. For sixty-three billion years, they did not sit or lie down, but diligently sought and contemplated omniscience (sarvajñā). After sixty-three billion years of diligent practice, they attained the All-Reaching Samadhi. The place where they sat was called the Vajra Ground, entirely made of vajra. They could hear and retain the teachings of all Buddhas in the ten directions, and after hearing, they could explain them to others.

Kāśyapa! Among all the beings in the four continents, those who practiced the śrāvaka vehicle, even the most indolent, attained at least the fruit of Non-returner (Anāgāmin) before passing away, and were reborn in the Pure Abode Heavens. Those who practiced the pratyekabuddha path were reborn in places without Buddhas, in great families with perfect faculties. Due to the power of their past good roots, they left home, departing from the fire of desire. Within seven days, they attained the pratyekabuddha path, benefited countless beings, and entered parinirvāṇa. Those of the bodhisattva vehicle attained the five supernatural powers, possessed the four immeasurables, unobstructed eloquence, and obtained dhāraṇīs.

Kāśyapa! Do not think otherwise. The Great King Nimi at that time was none other than myself. The crown prince was the present Bodhisattva Maitreya. Kāśyapa! Do not have a different view. Why? The young boy Dharma was the present Mañjuśrī, and the young boy Good Dharma was Bodhisattva Ākāśagarbha. Kāśyapa! Observe how pure that Buddha land was, a dwelling place for beings with good roots.⁠

[0511a17] 爾時摩訶迦葉白佛言：「世尊！妙花如來壽命幾時？」

At that time, Mahākāśyapa said to the Buddha: "World-Honored One! How long was the lifespan of the Tathāgata Wonderful Flower?"

[0511a18] 佛告迦葉：「妙花如來壽命八劫。迦葉！妙花如來般涅槃後，正法住世滿足一劫。一切諸天供養舍利，無在家人。迦葉！時二比丘少欲知足，不供舍利不禮佛塔。迦葉！爾時諸天、新學比丘百千大眾各相謂言：『此二比丘邪見，不信於佛舍利，不興供養、不禮佛塔。』迦葉！爾時諸天及諸比丘百千大眾說此語時，達摩、善法二比丘問眾人言：『於汝意云何？云何供養是真供養如來？以何事故，如來舍利而得供養？』諸比丘言：『修戒、定、智慧、解脫、解脫知見故，舍利得供養。』二比丘言：『修戒、定、慧、解脫、解脫知見，是真供養；非供舍利。』諸比丘言：『如是如是，如汝所言。云何戒相？禪定、智慧、解脫、解脫知見，復何等相？』達摩、善法二比丘言：『無作相是戒相，乃至解脫知見無作相是知見相。』迦葉！時二比丘語眾人言：『於意云何？無作能供養無作不？』諸比丘言：『不也。』達摩、善法二比丘言：『真供養者，無佛想、無見佛，何況供養。若供養佛，當供養自身。』諸比丘言：『云何供養自身？』二比丘言：『應如如來、應、正遍知供養自身，一切眾生之所供養。如佛所學，應如是學。護持禁戒集諸善法，思惟諸法莫取法相。若能如是自供養者，當得天人之所供養。若欲供養佛舍利者，當自供養。如佛如來具諸功德，舍利得供養。若能成就如是功德，名供養佛。不起想相，名供養佛。若多若少不生分別，名供養佛。非後世去、非今世來，非彼岸，非常非斷、非取非捨，是則名曰供養如來。非增非減、非生非滅、非盡非不盡，是則名曰供養如來。非心非心數法、非憶想、非我非取非受、非諍論非不諍論、非毀非讚、非二非入，是則名曰供養如來。亦非有為亦非無為，是則名曰供養如來。身無所作、口無所作、意無所作，於身口意求不可得，是則名曰供養如來。無過去想，未來現在想不可得，無依無著、無所求想亦不分別，是則名曰供養如來。無佛想、無法想、無僧想，無人、無自、無他想，是則名曰供養如來。真如來身無生無相，不可以生而修供養。真如來身名無作相，不以作相而修供養。真如來身名無二相，不應二相而修供養。真如來身名無漏相，不以有漏而修供養。真如來身名曰空相，不以身見命見、斷見常見、我見我所見、有見無見供養如來。真如來身名無相相，不可以相而修供養。真如來身名無願相，不可以願而修供養。真如來身名無有相，不可以有而修供養。真如來身名不動相，不可動相而修供養。真如來身名無行相，不可以行而修供養。真如來身名離貪相，不可以貪而修供養。真如來身名離瞋相，不可以瞋而修供養。真如來身名離癡相，不可以癡而修供養。真如來身具戒、定、慧、解脫、解脫知見，不可以破戒亂心愚癡而修供養。真如來身慈悲喜捨，不可以瞋心惱心妬心散心而修供養。真如來身具施、持戒、忍辱、精進、禪定、智慧，不可以慳破戒瞋恚懈怠亂癡而修供養。』迦葉！達摩、善法於大眾中說此法時，四百二十萬眾生得無生法忍，八萬四千眾生得清淨智阿那含果，二百三十萬眾生發阿耨多羅三藐三菩提心。

The Buddha told Kāśyapa: "The lifespan of the Tathāgata Wonderful Flower was eight kalpas. Kāśyapa! After the Tathāgata Wonderful Flower entered parinirvāṇa, the true Dharma remained in the world for one full kalpa. All the devas made offerings to the relics, but there were no laypeople. Kāśyapa! At that time, two bhikṣus with few desires and contentment did not make offerings to the relics or pay homage to the Buddha's stupa.

Kāśyapa! At that time, the devas and hundreds of thousands of newly ordained bhikṣus said to each other: 'These two bhikṣus have wrong views. They don't believe in the Buddha's relics and don't make offerings or pay homage to the Buddha's stupa.' Kāśyapa! When the devas and the hundreds of thousands of bhikṣus said this, the two bhikṣus Dharma and Good Dharma asked the assembly: 'What do you think? What kind of offering is true offering to the Tathāgata? For what reason are the Tathāgata's relics offered to?'

The bhikṣus said: 'Because of cultivating precepts, concentration, wisdom, liberation, and the knowledge and vision of liberation, the relics are offered to.' The two bhikṣus said: 'Cultivating precepts, concentration, wisdom, liberation, and the knowledge and vision of liberation is true offering; not offering to relics.' The bhikṣus said: 'Yes, yes, as you say. What is the characteristic of precepts? And what are the characteristics of concentration, wisdom, liberation, and the knowledge and vision of liberation?' The two bhikṣus Dharma and Good Dharma said: 'The characteristic of non-action is the characteristic of precepts, up to the characteristic of non-action in the knowledge and vision of liberation is the characteristic of knowledge and vision.'

Kāśyapa! Then the two bhikṣus said to the assembly: 'What do you think? Can non-action make offerings to non-action?' The bhikṣus said: 'No.' The two bhikṣus Dharma and Good Dharma said: 'True offering has no concept of Buddha, no seeing of Buddha, how much less offering. If one wants to make offerings to the Buddha, one should make offerings to oneself.' The bhikṣus asked: 'How does one make offerings to oneself?' The two bhikṣus said: 'One should make offerings to oneself as the Tathāgata, Arhat, Samyaksaṃbuddha does, which is offered to by all sentient beings. As the Buddha learned, so should one learn. Protect and uphold the precepts, gather all good dharmas, contemplate all dharmas without grasping their characteristics. If one can make offerings to oneself in this way, one will be offered to by devas and humans. If one wishes to make offerings to the Buddha's relics, one should make offerings to oneself. As the Buddha Tathāgata possesses all merits, his relics are offered to. If one can accomplish such merits, it is called making offerings to the Buddha.'

They continued to explain that true offering to the Tathāgata involves not giving rise to concepts or discriminations, not coming or going, not being permanent or annihilated, not increasing or decreasing, not being born or dying, not being conditioned or unconditioned, and having no actions of body, speech, or mind. It means having no concepts of past, present, or future, no attachment, no seeking, no discrimination, and no concepts of Buddha, Dharma, Sangha, self, or others.

They further explained that the true body of the Tathāgata has no birth, no characteristics, no duality, no outflows, is empty, signless, wishless, unmoving, without actions, free from greed, anger, and delusion. It cannot be offered to with concepts of self, life, annihilation, permanence, or any other views. It possesses precepts, concentration, wisdom, liberation, and the knowledge and vision of liberation, and cannot be offered to with broken precepts, confused mind, or ignorance. It embodies loving-kindness, compassion, joy, and equanimity, and cannot be offered to with anger, affliction, jealousy, or scattered mind. It possesses giving, morality, patience, diligence, meditation, and wisdom, and cannot be offered to with stinginess, broken precepts, anger, laziness, distraction, or ignorance.

Kāśyapa! When Dharma and Good Dharma spoke this teaching in the great assembly, 4.2 million beings attained the patience of the non-arising of dharmas, 84,000 beings attained the pure wisdom of the Non-returner fruit, and 2.3 million beings generated the aspiration for anuttara-samyak-sambodhi.⁠

[0511c20] 「迦葉！汝觀達摩、善法二比丘等如是淨心。迦葉！汝應學彼正士甚深之忍及巧方便。迦葉！彼二比丘於大眾中說此法時！諸比丘聞此法已皆住深忍！悉行少欲知足之行！不供養舍利及佛塔廟。何以故？彼諸比丘悉樂深法。迦葉！彼七日後，一切佛塔悉皆隱沒，及諸舍利所在器中亦悉隱沒。迦葉！汝應如是學彼正士甚深之忍。」

Kāśyapa! Observe the pure minds of the two bhikṣus Dharma and Good Dharma. Kāśyapa! You should learn their profound patience and skillful means as righteous ones. Kāśyapa! When these two bhikṣus expounded this Dharma in the great assembly, all the bhikṣus who heard this Dharma abided in profound patience! They all practiced with few desires and contentment! They did not make offerings to relics or Buddha stupas. Why? Because all these bhikṣus delighted in the profound Dharma. Kāśyapa! Seven days later, all the Buddha stupas disappeared, and all the vessels containing relics also disappeared. Kāśyapa! You should learn such profound patience of these righteous ones in this way.

[0511c27] 佛告迦葉：「當知末世後五百歲，有諸菩薩及諸比丘，不修身不修心、不修戒不修慧，為活命故，供養佛塔及佛舍利，不為涅槃不為離欲而修供養，自犯禁戒愚癡無智，如來舍利具戒、定、慧、解脫、解脫知見之所勳修，為活命故供養尊重。具貪瞋癡，於佛如來、應、正遍知離貪瞋癡所有舍利，為活命故而興供養，自身具足慳貪嫉妬瞋恚懈怠亂心愚癡，若大施主正住一心，為活命故化令供養如來舍利。迦葉！我為教化初始發心諸善男子善女人等，以神通力留此舍利，令供養者受人天樂、為未來因乃至涅槃。彼愚癡人於我法中雖得出家，不解我法，捨出家行而但供養塔廟舍利，為自活故、為得衣鉢、為利養故、為名聞故，為此事故供養舍利。何等名為比丘之業？迦葉！如上所說沙門之業則有二種：一者修禪，二者習誦。如是說者，為入道故非究竟說。迦葉！若有作業能盡業者，名沙門業。無作無誦無禪、無作無無作、無念無不念、無盡無生、證三脫門不住三界、無來無去，是沙門業。彼眾生等離斯正業更習餘業。彼福業者為化在家人，如是在家順如來教，當得阿那含果。彼愚人輩於我法中而行出家，尚不修行隨順之法，況復能得。若有得者，無有是處。

The Buddha told Kāśyapa: "Know that in the final age, during the last five hundred years, there will be bodhisattvas and bhikṣus who do not cultivate their body, mind, precepts, or wisdom. For the sake of their livelihood, they will make offerings to Buddha stupas and relics, not for the sake of nirvana or detachment from desires. They themselves violate precepts, are foolish and lack wisdom. The Tathāgata's relics are imbued with precepts, concentration, wisdom, liberation, and the knowledge and vision of liberation, yet they make offerings and revere them for the sake of their livelihood.

Possessing greed, anger, and delusion, they make offerings to the relics of the Buddha Tathāgata, the Worthy One, the Perfectly Enlightened One who is free from greed, anger, and delusion, for the sake of their livelihood. They themselves are full of miserliness, jealousy, anger, laziness, scattered minds, and foolishness. When great donors are single-minded, they persuade them to make offerings to the Tathāgata's relics for the sake of their own livelihood.

Kāśyapa! For the sake of teaching newly aspiring good men and women, I have left these relics through my supernatural powers, so that those who make offerings may receive the pleasures of humans and devas, and create causes for future nirvana. Those foolish people, though they have left home in my Dharma, do not understand my teachings. They abandon the practice of leaving home and only make offerings to stupas and relics, for the sake of their own livelihood, to obtain robes and bowls, for gain, and for fame. For these reasons, they make offerings to relics.

What is the work of a bhikṣu? Kāśyapa! As mentioned above, there are two types of śramaṇa work: first, practicing meditation, and second, reciting scriptures. This is said for the sake of entering the path, not as the ultimate teaching. Kāśyapa! If there is work that can exhaust all karma, that is called the work of a śramaṇa. No action, no recitation, no meditation; no action, no non-action; no thought, no non-thought; no exhaustion, no arising; realizing the three doors of liberation, not dwelling in the three realms; no coming, no going - this is the work of a śramaṇa.

Those beings depart from this right work and practice other work. The work of merit is for transforming laypeople. In this way, laypeople who follow the Tathāgata's teachings should attain the fruit of Non-returner (Anāgāmin). Those foolish people who have left home in my Dharma do not even practice the teachings in accordance with it, let alone attain [the fruit]. If there were those who could attain it, there is no such possibility."

[0512a23] 「迦葉！於當來世後五百歲有相似沙門，衣服形貌似像沙門，戒不相似、定不相似、慧不相似。迦葉！譬如有人善知醫方及諸呪術，即以呪術呪一袈裟與人令著，彼見生貪即便著之。若至七日若至八日，其身熾然猶如火聚。如彼呪已取之與人，彼人見已便生貪著；比丘亦爾，見好衣服受取而著，若至七日若至八日，若在舍內、若在巷中、若在林中，彼所著衣熾然如火燒人善根。迦葉！於汝意云何？彼著袈裟有利益不？」

Kāśyapa! In the future world, during the last five hundred years, there will be pseudo-monks whose robes and appearance resemble monks, but whose precepts, concentration, and wisdom do not resemble those of monks. Kāśyapa! It is like someone skilled in medicine and various spells who uses a spell to enchant a kaṣāya robe and gives it to someone to wear. Seeing it, that person becomes greedy and puts it on. After seven or eight days, their body burns fiercely like a mass of fire. Just as that enchanted robe is taken and given to a person, and that person, upon seeing it, becomes greedy and attached; so too with monks who see fine robes, accept and wear them. After seven or eight days, whether inside a dwelling, in an alley, or in a forest, the robe they wear burns fiercely like fire, burning away their roots of goodness. Kāśyapa! What do you think? Is there any benefit in wearing such a kaṣāya robe?

[0512b03] 迦葉白佛言：「世尊！無所益也。」

Kāśyapa said to the Buddha: "World-Honored One! There is no benefit in it."

[0512b04] 佛告迦葉：「如是如是。我袈裟者，戒、定、智慧、解脫、解脫知見，無量阿僧祇善根所集。迦葉！於當來世有愚癡人，著聖人衣似像沙門，入於村邑中。有信心婆羅門長者居士，見被法服謂為沙門，皆共尊重供養讚歎。彼愚癡人因袈裟故而得供養便生歡喜，身壞命終墮於地獄。生地獄已，大熱鐵鍱以為衣服，吞噉鐵丸、飲洋沸鐵、坐熱鐵床。迦葉！汝觀袈裟威德如是。彼愚癡人著於袈裟，受樂放逸自作惡業，身壞命終墮於地獄。迦葉！我常說言，寧以燒熱鐵鍱為衣，不以破戒之身而著袈裟。寧吞熱鐵，不以破戒之身食人信施。迦葉！汝觀破戒之人食他信施有如是過，是故汝等應當修學清淨戒法。迦葉！於汝意云何？若天、若龍、若夜叉、若乾闥婆、若阿修羅、若迦樓羅、若緊那羅、若摩睺羅伽、若人若非人，能作如來色身像不？」

The Buddha told Kāśyapa: "Yes, indeed. My kaṣāya robe is the accumulation of precepts, concentration, wisdom, liberation, and the knowledge and vision of liberation, gathered from countless asaṃkhyeya good roots. Kāśyapa! In the future world, there will be foolish people who wear the robes of sages, appearing like śramaṇas, and enter villages and towns. There will be faithful brahmins, elders, and householders who, seeing them wearing the Dharma robes, will think they are śramaṇas and will respect, make offerings, and praise them. These foolish people, because of the kaṣāya robe, will receive offerings and become joyful. When their bodies perish and their lives end, they will fall into hell. Once in hell, they will wear clothes of great hot iron sheets, swallow iron pellets, drink molten iron, and sit on hot iron beds.

Kāśyapa! Observe the power and virtue of the kaṣāya robe. Those foolish people who wear the kaṣāya robe, indulge in pleasures, become lax, and create evil karma for themselves, will fall into hell when their bodies perish and their lives end. Kāśyapa! I always say, it is better to wear burning hot iron sheets as clothing than to wear the kaṣāya robe with a body that has broken precepts. It is better to swallow hot iron than to eat the faithful's offerings with a body that has broken precepts.

Kāśyapa! Observe the faults of those who have broken precepts eating the offerings of others. Therefore, you should all study and practice the pure precepts. Kāśyapa! What do you think? Whether devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans, or non-humans, can they create an image of the Tathāgata's form body?"

[0512b21] 迦葉白佛言：「不也。世尊！如來色像不可思議，無色像故。是故此等皆不能作。」

Kāśyapa said to the Buddha: "No, World-Honored One! The Tathāgata's form is inconceivable, because it has no form. Therefore, none of these beings can create it."

[0512b23] 佛告迦葉：「於當來世後五百歲有諸比丘，不修身、不修心、不修戒、不修慧，若於疊上牆壁之下造如來像因之自活，以此業故自高慢人。」

The Buddha told Kāśyapa: "In the future world, during the last five hundred years, there will be monks who do not cultivate their body, mind, precepts, or wisdom. They will make images of the Tathāgata on cloth or on walls to make a living, and because of this work, they will become arrogant."

[0512b26] 爾時摩訶迦葉白佛言：「世尊！波斯匿王造如來像得福多不？」

At that time, Mahākāśyapa said to the Buddha: "World-Honored One! Did King Prasenajit gain much merit by creating an image of the Tathāgata?"

[0512b27] 佛言：「迦葉！得福甚多。波斯匿王造如來像、施無價衣，不求衣服飯食之報。迦葉！彼愚癡人為活命故造立形像。迦葉！若賣畜生猶尚不善，況彼癡人作如來像，於白衣前而衒賣之以自活命。迦葉！譬如有人幼小無知，捨棄甘露而飲毒藥。迦葉！彼愚癡人亦復如是，造如來像為資生故而便賣之，是名為毒。迦葉！所言毒者，於正法中貪是其毒。迦葉！彼愚癡人以貪心故而起瞋恚，遞相鬪諍、互相誹謗，各言我行供養，因彼諍論墮於地獄。迦葉！譬如有人無巧方便入敵戰時，所持刀劍而反自傷。迦葉！愚癡之人亦復如是，無方便故因於法故而墮地獄。迦葉！若有善男子善女人以七寶造如來塔，莊嚴成就，一一寶塔高廣嚴好如須彌山，遍滿恒沙諸佛世界，譬如甘蔗竹葦。迦葉！於汝意云何？彼善男子善女人得福多不？」

The Buddha said: "Kāśyapa! He gained great merit. King Prasenajit created an image of the Tathāgata and offered priceless robes without seeking rewards of clothing or food. Kāśyapa! Those foolish people create images to make a living. Kāśyapa! Even selling animals is not good, how much worse for those fools to make images of the Tathāgata and sell them to laypeople to make a living. Kāśyapa! It's like a small child without knowledge who discards sweet dew and drinks poison instead. Kāśyapa! Those foolish people are the same, creating images of the Tathāgata to sell for their livelihood - this is called poison. Kāśyapa! What is called poison? In the true Dharma, greed is the poison.

Kāśyapa! Those foolish people, because of their greedy hearts, give rise to anger. They fight and slander each other, each claiming 'I practice offerings,' and due to these arguments fall into hell. Kāśyapa! It's like someone without skill entering battle - the sword they hold instead injures themselves. Kāśyapa! Foolish people are like this too, without skillful means they fall into hell because of the Dharma.

Kāśyapa! If there are good men or women who use the seven treasures to build stupas of the Tathāgata, adorning them completely, with each jeweled stupa as tall and magnificent as Mount Sumeru, filling Buddha worlds as numerous as the sands of the Ganges, like sugarcane or bamboo. Kāśyapa! What do you think? Would those good men and women gain much merit?"

[0512c15] 迦葉白佛言：「世尊！造如來像如四指者，得福無量。況復造像如須彌山，所得功德不可思議。」

Kāśyapa said to the Buddha: "World-Honored One! Creating an image of the Tathāgata as small as four fingers brings immeasurable merit. How much more inconceivable would be the merit of creating an image as large as Mount Sumeru."

[0512c17] 佛告迦葉：「若有菩薩內觀佛身得深法忍，功德勝彼無量無邊。迦葉！若復有人住於淨戒，以四句偈為他人說解其義趣，所得福德無量無邊。迦葉！云何觀於如來之身？迦葉！若菩薩欲觀如來者，當學大精進菩薩。迦葉！乃往古昔無數阿僧祇劫，有佛世尊，號曰光明如來、應供、正遍知、明行足、善逝、世間解、無上士、可化丈夫調御師、天人師、佛、婆伽婆。迦葉！光明如來般涅槃後，有一菩薩名大精進，婆羅門種，端正無比。迦葉！光明如來正法之中，有諸比丘少欲知足住如法行。迦葉！彼諸比丘皆悉造立如來形像。爾時有一比丘於白疊上畫如來像，眾彩莊嚴悉皆具足，持至大精進菩薩所。爾時大精進菩薩見此畫像，心大歡喜作如是言：『如來形像妙好乃爾，況復如來正遍知身。願我來世得成如是妙色之身。』爾時大精進菩薩作如是念：『我今不能住在居家。若在家者，不能成就如是之身。』迦葉！爾時大精進菩薩年始十六諸根具足，至父母所頭面敬禮，白父母言：『我今欲於如來正法出家學道，願為隨喜。』父母答言：『莫作是說。何以故？我今年老唯汝一子，汝若出家我等當死。』大精進言：『我當方便令父母存，我得出家。』父母問言：『欲作何業？』子白父母：『我從今日不食諸味、不昇床坐、不食蘇油、不飲漿水，若善若惡口不言說，乃至得出家。』迦葉！大精進菩薩如是誓已默然而住，如是默然一日不食。爾時父母誦諸呪術、持百味食而授與之，亦不肯食、亦不言說。迦葉！大精進菩薩如是默然過第二日。爾時父母與母知識五百人等，持百味食來至其所，誦諸呪術望其飡設；尚不顧視，況復食之。迦葉！時大精進於第三日，父親五百，持種種食勸之令食，亦復如是默然不語，不飲不食亦不顧視。於第四日，五百同友持百味食誦諸呪術令從己志。時大精進默然而住。於第五日，爾時父母悉出寶藏金銀琉璃種種寶物，及諸婇女八萬四千上妙嚴飾，將至其所。父親母親及其同友各五百人，勸大精進作如是言：『汝當在家，以此財寶布施自恣作福，與諸婇女共相娛樂。』時大精進於大眾中默然而住曾不瞻眄。於第六日，斷諸憶想不起食念，但念如來、應、正遍知。迦葉！爾時父母及其知識、八萬四千諸妙婇女，同時悲泣禮大精進。時大精進亦不顧視。迦葉！爾時大精進菩薩所住之處有一宅神，於虛空中現大神力而說頌曰：

The Buddha told Kāśyapa: "If a bodhisattva internally contemplates the Buddha's body and attains deep patience in the Dharma, their merit surpasses the former immeasurably and boundlessly. Kāśyapa! If there is a person who abides in pure precepts and explains a four-line verse to others, interpreting its meaning, the merit they obtain is immeasurable and boundless. Kāśyapa! How does one contemplate the Tathāgata's body? Kāśyapa! If a bodhisattva wishes to contemplate the Tathāgata, they should learn from the Bodhisattva Great Diligence.

Kāśyapa! In the distant past, countless asaṃkhyeya kalpas ago, there was a Buddha, World-Honored One, named Tathāgata Light, Worthy of Offerings, Perfectly Enlightened, Perfect in Knowledge and Conduct, Well-Gone, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Gods and Humans, Buddha, Bhagavān. Kāśyapa! After Tathāgata Light entered parinirvāṇa, there was a bodhisattva named Great Diligence, of brahmin caste, unparalleled in appearance.

Kāśyapa! Within the true Dharma of Tathāgata Light, there were bhikṣus who had few desires, were content, and practiced according to the Dharma. Kāśyapa! These bhikṣus all created images of the Tathāgata. At that time, there was a bhikṣu who painted an image of the Tathāgata on white cloth, adorned with various colors, complete in every detail, and brought it to Bodhisattva Great Diligence. When Bodhisattva Great Diligence saw this painted image, his heart was filled with great joy, and he said: "If the Tathāgata's image is so wonderfully beautiful, how much more so must be the body of the Tathāgata, the Perfectly Enlightened One. I wish that in a future life, I may attain such a wondrous body."

At that time, Bodhisattva Great Diligence thought: "I cannot remain in household life now. If I stay at home, I cannot achieve such a body." Kāśyapa! At that time, Bodhisattva Great Diligence was just sixteen years old, with all his faculties complete. He went to his parents, bowed his head in respect, and said: "I now wish to leave home and study the path within the Tathāgata's true Dharma. Please give me your blessings." His parents replied: "Do not say such things. Why? We are now old and you are our only son. If you leave home, we will die." Great Diligence said: "I will find a way to ensure that my parents live while I leave home." His parents asked: "What do you intend to do?" The son told his parents: "From this day forward, I will not eat any flavors, not sit on beds, not eat butter or oil, not drink any liquids, and whether good or bad, I will not speak until I am allowed to leave home."

Kāśyapa! After Bodhisattva Great Diligence made this vow, he remained silent, not eating for one day. At that time, his parents recited various spells and brought him food with a hundred flavors, but he would not eat or speak. Kāśyapa! Bodhisattva Great Diligence remained silent through the second day. Then his parents, along with five hundred of his mother's acquaintances, brought food with a hundred flavors to him, reciting spells in the hope that he would eat. He would not even look at it, let alone eat it.

Kāśyapa! On the third day, five hundred of his father's friends brought various foods to encourage him to eat, but he remained silent, not speaking, not drinking, not eating, and not looking. On the fourth day, five hundred friends brought food with a hundred flavors and recited spells to make him follow their will. Great Diligence remained silent. On the fifth day, his parents brought out treasures of gold, silver, lapis lazuli, and various precious objects, as well as eighty-four thousand exquisitely adorned courtesans. His father, mother, and their five hundred friends each encouraged Great Diligence, saying: "You should stay at home, use these treasures to give alms freely and create merit, and enjoy yourself with these courtesans." Great Diligence remained silent in the midst of the great assembly, not even glancing at them.

On the sixth day, he cut off all thoughts and did not even think of food, only contemplating the Tathāgata, the Worthy One, the Perfectly Enlightened One. Kāśyapa! At that time, his parents, acquaintances, and the eighty-four thousand exquisite courtesans all wept sorrowfully and bowed to Great Diligence. Great Diligence did not even look at them. Kāśyapa! At that time, there was a house spirit where Bodhisattva Great Diligence was staying. It appeared in the sky with great supernatural power and spoke these verses:"

精進心堅固，　　 難動如須彌，　　 不捨出家心，　　 為得菩提故。　　

With a diligent and firm mind, Unmovable like Mount Sumeru, Not abandoning the mind of leaving home, For the sake of attaining bodhi.

大地可傾動，　　 火可在水居，　　 如是等可轉，　　 菩薩不可動。　

The great earth may be shaken, Fire may dwell in water, Such things may be changed, But a bodhisattva cannot be moved.　

汝等莫勤苦，　　 而作不善業，　　 眾生無慧眼，　　 久遠處生死。　　

Do not labor in vain, Creating unwholesome karma, Sentient beings without the eye of wisdom, Have long dwelt in birth and death.

為利諸群生，　　 是故求菩提，　　 其心樂出離，　　 必成無上道。　　

To benefit all beings, Thus one seeks bodhi, With a mind delighting in renunciation, One will surely attain the unsurpassed path.

不為世間報，　　 而行菩薩道，　　 願成大覺智，　　 救濟苦眾生。　

Not for worldly rewards, But practicing the bodhisattva path, Aspiring to attain great awakened wisdom, To rescue suffering sentient beings.　

三千大千界，　　 珍寶滿其中，　　 及諸上妙土，　　 其心不貪著。　　

Even if the three thousand great thousand worlds, Were filled with precious treasures, And all the supreme and wondrous lands, Their minds would not be attached.

汝等愚癡心，　　 所作不善業，　　 汝當自悔過，　　 菩薩不處俗。』

You with foolish minds, Who have created unwholesome karma, You should repent your faults, For bodhisattvas do not dwell in worldly life.

[0513b21] 「迦葉！時大精進菩薩父母、眷屬、知識及諸婇女，聞天神語悉皆悔過，告菩薩言：『隨意出家。汝當飲食，勿令殞絕。』迦葉！時大精進不食七日，光明暉悅顏色不變，唯心憶念正遍知身，一切諸天散花供養。時大精進過七日已，捨諸家業如棄涕唾。爾時父母、同友、知識及諸婇女八萬四千，皆悉悲泣隨而送之。爾時大精進菩薩持畫疊像，入於深山寂靜無人禽獸之間，開現畫像取草為坐，在畫像前結加趺坐，正身正念觀於如來。諦觀察已作如是念：『如來如是希有微妙，畫像尚爾端嚴微妙，況復如來正遍知身。』復作是念：『云何觀佛？』爾時林神知彼菩薩心之所念，白菩薩言：『善男子！汝如是念云何觀佛？若欲觀佛當觀畫像，觀此畫像不異如來，是名觀佛。如是觀者名為善觀。』時大精進作如是念：『我今云何觀此畫像與如來等？』復作是念：『如來像者非覺非知，一切諸法亦復如是非覺非知。如是像者但有名字，一切諸法亦復如是但有名字，如是名字自性空寂無所有。如來之身其相如是。如此畫像，非證、非得、非果，非證者、非得者、非得果者。非住者、非去非來、非生非滅、非垢非淨、非色非非色、非貪盡、非瞋盡、非癡盡、非陰界入、非初非中非後。一切諸法亦復如是，如來身相亦復如是。如此畫像非覺非作，一切諸法亦復如是，如來身相亦復如是。如此畫像，非見非聞非嗅非甞非觸非知、非出息非入息，一切諸法亦復如是無有知者。如此畫像非欲界攝、非色無色界攝，一切諸法亦復如是。如此畫像非初非中非後、非此非彼、非行非非行、非取非捨、非作非誦、非實非虛、非生死非涅槃，一切諸法亦復如是，如來身相亦復如是。』菩薩如是觀如來身，結加趺坐經於日夜，成就五通，具足無量，得無礙辯、得普光三昧，具大光明。成就天眼過於人眼，以此天眼見於東方阿僧祇佛。得淨天耳，諸佛世尊所說之法悉能聽受。天耳淨故，一一諸佛所說之法，聽聞受持不相障礙。迦葉！時大精進勤行精進滿足七日，以智為食不食世供，一切諸天散花供養。迦葉，時大精進不被袈裟亦不見佛，不受禁戒，心但憶念學薩婆若。迦葉！菩薩應如是觀如來身，非觀非非觀。迦葉！菩薩應如是觀如來畫像，如大精進菩薩摩訶薩觀如來像，如是觀已成大智慧，以此智慧悉見十方阿僧祇佛，聞佛說法。迦葉！爾時大精進菩薩從山而出，來至村落為人說法，一會說法二萬眾生住阿耨多羅三藐三菩提，無量阿僧祇眾生住於聲聞緣覺功德，父母親屬皆住不退阿耨多羅三藐三菩提。迦葉！莫作異念。爾時大精進菩薩摩訶薩者，豈異人乎？我身是也。迦葉？是故菩薩摩訶薩應學大精進菩薩摩訶薩，亦應學餘諸大菩薩。迦葉，當來末世後五百歲，有求菩薩諸善男子，無方便心、多諸貪著，於牆壁下畫如來像而求利養。彼作是說：『我獨供養，人無供養。』以修少善自高慢人，因此供養以自活命。迦葉！彼時眾生不修三昧、不誦正典，但作此業。因此業故，於施主邊獲得衣服飲食臥具湯藥，以自活命。迦葉！汝觀彼破戒菩薩，住不淨戒自稱多聞。迦葉！彼破戒人不誦經典，供養形像因而自活。」

Kāśyapa! At that time, the parents, relatives, acquaintances, and courtesans of Bodhisattva Great Diligence, upon hearing the words of the celestial spirit, all repented and said to the bodhisattva: "Leave home as you wish. You should eat and drink, do not let yourself perish." Kāśyapa! At that time, Great Diligence did not eat for seven days, yet his radiance remained bright and his complexion unchanged, his mind only recollecting the body of the Perfectly Enlightened One, while all the devas scattered flowers as offerings.

After seven days, Great Diligence abandoned all household affairs as if discarding spittle. At that time, his parents, friends, acquaintances, and eighty-four thousand courtesans all wept sorrowfully as they accompanied him. Then, Bodhisattva Great Diligence, carrying the painted image, entered deep into the mountains, to a quiet place without people or animals. He displayed the painted image, sat on grass before it in the lotus position, and with correct posture and mindfulness, contemplated the Tathāgata.

After careful observation, he thought: "The Tathāgata is so rare and wonderful. Even this painted image is so dignified and marvelous, how much more so must be the body of the Tathāgata, the Perfectly Enlightened One." He further thought: "How should one contemplate the Buddha?" At that time, the forest spirit, knowing the bodhisattva's thoughts, said to him: "Good son! You are thinking about how to contemplate the Buddha. If you wish to contemplate the Buddha, you should contemplate this painted image. Contemplating this image is no different from contemplating the Tathāgata. This is called contemplating the Buddha. Such contemplation is called good contemplation."

Great Diligence then thought: "How can I contemplate this painted image as equal to the Tathāgata?" He further reflected: "The Tathāgata's image is neither conscious nor knowing, and all dharmas are likewise neither conscious nor knowing. This image is merely a name, and all dharmas are likewise merely names. Such names are inherently empty and without substance. The body of the Tathāgata is like this. This painted image is not realization, not attainment, not fruit, not one who realizes, not one who attains, not one who attains the fruit. It neither abides nor goes nor comes, is neither born nor extinguished, neither defiled nor pure, neither form nor non-form, neither the exhaustion of greed, anger, or delusion, nor the aggregates, realms, or sense bases, neither beginning, middle, nor end. All dharmas are likewise, and the body of the Tathāgata is also like this."

The bodhisattva contemplated the Tathāgata's body in this way, sitting in the lotus position day and night. He attained the five supernatural powers, possessed immeasurable qualities, gained unobstructed eloquence, attained the Universal Light Samadhi, and was endowed with great radiance. He developed the divine eye surpassing human eyes, and with this divine eye, he saw countless Buddhas in the eastern direction. He attained the pure divine ear and could hear and receive all the teachings spoken by the Buddhas and World-Honored Ones. Because of the purity of his divine ear, he could hear and retain the teachings of each Buddha without obstruction.

Kāśyapa! At that time, Great Diligence diligently practiced for seven full days, nourishing himself with wisdom rather than worldly food, while all the devas scattered flowers as offerings. Kāśyapa, at that time, Great Diligence did not wear the kaṣāya robe, did not see the Buddha, and did not receive precepts. His mind only recollected and learned omniscience.

Kāśyapa! Bodhisattvas should contemplate the Tathāgata's body in this way, neither contemplating nor not contemplating. Kāśyapa! Bodhisattvas should contemplate the painted image of the Tathāgata as the Bodhisattva Mahāsattva Great Diligence contemplated the Tathāgata's image. Having contemplated thus, they will attain great wisdom, and with this wisdom, they will see countless Buddhas in the ten directions and hear the Buddhas expounding the Dharma.

Kāśyapa! At that time, Bodhisattva Great Diligence came out of the mountains and went to villages to expound the Dharma to people. In one assembly, twenty thousand beings abided in anuttara-samyak-sambodhi, countless beings abided in the merits of śrāvakas and pratyekabuddhas, and his parents and relatives all abided in the irreversible anuttara-samyak-sambodhi.

Kāśyapa! Do not think otherwise. That Bodhisattva Mahāsattva Great Diligence was none other than myself. Therefore, Kāśyapa, Bodhisattva Mahāsattvas should learn from Bodhisattva Mahāsattva Great Diligence and should also learn from other great bodhisattvas.

Kāśyapa, in the future world, during the last five hundred years, there will be good men seeking to be bodhisattvas who lack skillful means and have many attachments. They will paint images of the Tathāgata on walls to seek gains. They will say: "I alone make offerings, others do not." These people, proud of their little goodness, will make a living through these offerings. Kāśyapa! At that time, beings will not cultivate samadhi or recite proper scriptures, but only engage in this activity. Because of this activity, they will obtain robes, food, bedding, and medicines from donors to sustain their lives. Kāśyapa! Observe those bodhisattvas who break precepts, dwelling in impure precepts while claiming to be learned. Kāśyapa! Those precept-breakers do not recite scriptures but make a living by making offerings to images.

[0514a25] 爾時摩訶迦葉白佛言：「世尊！希有世尊！希有善逝！世尊廣說愚癡凡夫諂曲之失。世尊！若有善男子善女人聞如是說，何有不住清淨之戒？世尊！願於未來此法久住，令彼善男子善女人聞已慚愧，如來知我、如來覺我。所作邪法，永令休息。」

At that time, Mahākāśyapa said to the Buddha: "World-Honored One! How rare, World-Honored One! How rare, Well-Gone One! The World-Honored One has extensively explained the faults of foolish ordinary people's deceitfulness. World-Honored One! If there are good men or good women who hear such teachings, how could they not abide in pure precepts? World-Honored One! I wish that in the future, this Dharma will long endure, causing those good men and good women to feel shame upon hearing it, thinking 'The Tathāgata knows me, the Tathāgata is aware of me.' May it cause them to forever cease their wrongful actions."

[0514b01] 爾時世尊告摩訶迦葉：「如來所說為善男子，聞我此法修行離惡，我為此人說如是法。」

At that time, the World-Honored One said to Mahākāśyapa: "What the Tathāgata has spoken is for good men who, upon hearing this Dharma, practice and depart from evil. I teach such Dharma for these people."

[0514b03] 爾時世尊說此經已，摩訶迦葉、彌帝隷菩薩、文殊師利童子，一切世間天、人、阿修羅、乾闥婆等，聞佛所說，皆大歡喜。

At that time, when the World-Honored One had finished speaking this sutra, Mahākāśyapa, Bodhisattva Maitreya, Mañjuśrī Kumāra, and all the devas, humans, asuras, gandharvas, and others in the world, having heard what the Buddha had said, were all greatly delighted.

大寶積經卷第八十九