大寶積經
彌勒菩薩所問會 第四十二
The Questions of Maitreya (#42)
大唐三藏菩提流志譯
Translated by Bodhiruci, Tripiṭaka Master of the Great Tang Dynasty
如是我聞：
Thus have I heard:
一時佛在波羅奈國施鹿林中，與大比丘眾五百人俱，一切皆為眾所知識。其名曰：阿若憍陳如、摩訶迦葉、優樓頻螺迦葉、伽耶迦葉、那提迦葉、舍利弗、大目揵連、阿難、羅睺羅等，而為上首。復有菩薩摩訶薩一萬人俱，其名曰：善意菩薩、增上意菩薩、堅固意菩薩、師子意菩薩、觀世音菩薩、大勢至菩薩、辯積菩薩、美音菩薩、勝幢菩薩、信慧菩薩、水天菩薩、帝勝菩薩、帝天菩薩、無攀緣菩薩、具辯才菩薩、神通妙華菩薩、彌勒菩薩、文殊師利法王子等，而為上首。
At one time, the Buddha was in the Deer Park in Varanasi, accompanied by five hundred great bhikshus, all of whom were well-known to the assembly. Their names were: Ajnata-Kaundinya, Mahakasyapa, Uruvilva-Kasyapa, Gaya-Kasyapa, Nadi-Kasyapa, Sariputra, Maha-Maudgalyayana, Ananda, Rahula, and others, who were the leaders. There were also ten thousand Bodhisattva Mahasattvas present, whose names were: Bodhisattva Good Intention, Bodhisattva Increased Intention, Bodhisattva Firm Intention, Bodhisattva Lion's Intention, Bodhisattva Avalokitesvara, Bodhisattva Mahasthamaprapta, Bodhisattva Eloquent Accumulation, Bodhisattva Beautiful Voice, Bodhisattva Victorious Banner, Bodhisattva Faith and Wisdom, Bodhisattva Water Deva, Bodhisattva Celestial Victory, Bodhisattva Celestial Deva, Bodhisattva Non-Attachment, Bodhisattva Endowed with Eloquence, Bodhisattva Supernatural Wonderful Flower, Bodhisattva Maitreya, Bodhisattva Manjusri Prince of Dharma, and others, who were the leaders.
爾時世尊，無量百千大眾圍遶供養恭敬而為說法。是時彌勒菩薩摩訶薩在眾會中，即從座起，偏袒右肩右膝著地，合掌頂禮而白佛言：「世尊！我有少疑，今欲諮問，唯願如來見垂聽許。」
At that time, the World-Honored One was surrounded by countless hundreds of thousands of people who made offerings and paid respect to him as he expounded the Dharma. At that moment, Bodhisattva Maitreya Mahasattva, who was in the assembly, rose from his seat, bared his right shoulder, knelt on his right knee, joined his palms in reverence, and said to the Buddha: "World-Honored One, I have a small doubt that I wish to inquire about. I humbly request that the Tathagata grant me permission to ask."
佛告彌勒菩薩言：「若有所疑，今恣汝問，當為解說令得歡喜。」
The Buddha said to Bodhisattva Maitreya: "If you have any doubts, feel free to ask now. I will explain and clarify to make you happy."
爾時彌勒菩薩聞佛許已，歡喜踊躍而白佛言：「世尊！菩薩成就幾法，離諸惡道及惡知識，而能速證阿耨多羅三藐三菩提耶？」
At that time, after hearing the Buddha's permission, Bodhisattva Maitreya was filled with joy and delight, and said to the Buddha: "World-Honored One! How many dharmas should a bodhisattva accomplish to stay away from evil paths and evil friends, and quickly attain anuttara-samyak-sambodhi?"
佛告彌勒菩薩言：「善哉善哉。彌勒！汝今為欲哀愍一切，利益安樂天人世間，能問如來如是深義。汝應諦聽，善思念之，吾當為汝分別解說。」
The Buddha said to Bodhisattva Maitreya: "Excellent, excellent, Maitreya! You now wish to show compassion for all beings, to benefit and bring peace to the world of gods and humans, and thus you are able to ask the Tathagata about such profound meanings. You should listen attentively and reflect carefully upon it. I will explain and analyze it for you in detail."
彌勒菩薩即白佛言：「唯然世尊！願樂欲聞。」
Bodhisattva Maitreya said to the Buddha: "Yes, World-Honored One! I wish to hear it."
佛告彌勒言：「菩薩成就一法，離諸惡道及惡知識，速能證得阿耨多羅三藐三菩提。云何為一？所謂發勝意樂菩提之心。是名為一。彌勒！復有二法，離諸惡道及惡知識，速能證得阿耨多羅三藐三菩提。云何為二？一者於奢摩他常勤修習，二者於毘鉢舍那而得善巧。是名為二。彌勒！復有三法，離諸惡道及惡知識，速能證得阿耨多羅三藐三菩提。云何為三？一者成就大悲，二者修習空法，三者於一切法不生分別。是名為三。彌勒！復有四法，離諸惡道及惡知識，速能證得阿耨多羅三藐三菩提。云何為四？一者安住淨戒，二者離諸疑網，三者樂阿蘭若，四者起正見心。是名為四。彌勒！復有五法，離諸惡道及惡知識，速能證得阿耨多羅三藐三菩提。云何為五？一者住於空法，二者不求他過，三者常自觀察，四者愛樂正法，五者攝護於他。是名為五。彌勒！復有六法，離諸惡道及惡知識，速能證得阿耨多羅三藐三菩提。云何為六？一者無有貪欲，二者不生瞋恚，三者不起愚癡，四者常離麁語，五者住於空性，六者心如虛空。是名為六。彌勒！復有七法，離諸惡道及惡知識，速能證得阿耨多羅三藐三菩提。云何為七？一者住於正念，二者成就擇法，三者發起精進，四者常生歡喜，五者身得輕安，六者住諸禪定，七者具足行捨。是名為七。彌勒！復有八法，離諸惡道及惡知識，速能證得阿耨多羅三藐三菩提。云何為八？一者正見，二者正思惟，三者正語，四者正業，五者正命，六者正勤，七者正念，八者正定。是名為八。彌勒！復有九法，離諸惡道及惡知識，速能證得阿耨多羅三藐三菩提。云何為九？一者速離諸欲惡不善法，安住初禪尋伺喜樂心一境性；二者遠離尋伺，安住二禪內淨喜樂心一境性；三者遠離於喜，安住三禪捨念慧樂心一境性；四者遠離憂苦及以喜樂，安住四禪捨念清淨無苦無樂心一境性；五者超過色想無異攀緣，安住無邊虛空處定；六者超過無邊空處定已，而能安住無邊識定；七者超過無邊識處定已，而能安住無所有定；八者超過無所有處定已，安住非想非非想定；九者超過非想非非想處定已，而能安住滅受想定。是名為九。彌勒！復有十法，離諸惡道及惡知識，速能證得阿耨多羅三藐三菩提。云何為十？一者善能成就金剛三昧，二者成就處非處相應三昧，三者成就方便行三昧，四者成就遍照明三昧，五者成就普光明三昧，六者成就普遍照明三昧，七者成就寶月三昧，八者成就月燈三昧，九者成就出離三昧，十者成就勝幢臂印三昧。是名為十。彌勒！菩薩成就如是法已，離諸惡道及惡知識，速能證得阿耨多羅三藐三菩提。」
The Buddha said to Maitreya: "A bodhisattva who accomplishes one dharma can stay away from evil paths and evil friends, and quickly attain anuttara-samyak-sambodhi. What is this one dharma? It is generating the supreme aspiration for enlightenment. This is the one.
Maitreya, there are also two dharmas that allow a bodhisattva to stay away from evil paths and evil friends, and quickly attain anuttara-samyak-sambodhi. What are these two? First, constantly practicing śamatha (calm abiding), and second, becoming skillful in vipaśyanā (insight meditation). These are the two.
Maitreya, there are also three dharmas that allow a bodhisattva to stay away from evil paths and evil friends, and quickly attain anuttara-samyak-sambodhi. What are these three? First, accomplishing great compassion; second, practicing the dharma of emptiness; and third, not generating discriminations about all dharmas. These are the three.
Maitreya, there are also four dharmas that allow a bodhisattva to stay away from evil paths and evil friends, and quickly attain anuttara-samyak-sambodhi. What are these four? First, abiding in pure precepts; second, being free from the net of doubts; third, delighting in solitude; and fourth, generating the mind of right view. These are the four.
Maitreya, there are also five dharmas that allow a bodhisattva to stay away from evil paths and evil friends, and quickly attain anuttara-samyak-sambodhi. What are these five? First, abiding in the dharma of emptiness; second, not seeking faults in others; third, constantly observing oneself; fourth, loving the right dharma; and fifth, protecting and helping others. These are the five.
Maitreya, there are also six dharmas that allow a bodhisattva to stay away from evil paths and evil friends, and quickly attain anuttara-samyak-sambodhi. What are these six? First, being free from greed; second, not generating anger; third, not arising ignorance; fourth, always avoiding harsh speech; fifth, abiding in emptiness; and sixth, having a mind like space. These are the six.
Maitreya, there are also seven dharmas that allow a bodhisattva to stay away from evil paths and evil friends, and quickly attain anuttara-samyak-sambodhi. What are these seven? First, abiding in right mindfulness; second, accomplishing the discernment of dharmas; third, arousing diligence; fourth, constantly generating joy; fifth, attaining physical and mental pliancy; sixth, abiding in various meditative concentrations; and seventh, perfecting equanimity. These are the seven.
Maitreya, there are also eight dharmas that allow a bodhisattva to stay away from evil paths and evil friends, and quickly attain anuttara-samyak-sambodhi. What are these eight? They are the Noble Eightfold Path: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. These are the eight.
Maitreya, there are also nine dharmas that allow a bodhisattva to stay away from evil paths and evil friends, and quickly attain anuttara-samyak-sambodhi. What are these nine? They are the nine successive attainments: the four dhyanas, the four formless absorptions, and the cessation of perception and feeling.
Maitreya, there are also ten dharmas that allow a bodhisattva to stay away from evil paths and evil friends, and quickly attain anuttara-samyak-sambodhi. What are these ten? They are ten types of samadhi (concentration): the vajra-like samadhi, the samadhi of discerning the proper and improper, the samadhi of skillful means, the samadhi of universal illumination, the samadhi of universal light, the samadhi of universal pervasive illumination, the jewel moon samadhi, the moon lamp samadhi, the samadhi of transcendence, and the samadhi of the victorious banner arm seal.
Maitreya, when a bodhisattva accomplishes these dharmas, they can stay away from evil paths and evil friends, and quickly attain anuttara-samyak-sambodhi."
爾時彌勒菩薩得聞是法心大歡喜，偏袒右肩右膝著地，合掌恭敬，即於佛前以偈讚曰
At that time, Bodhisattva Maitreya, having heard this teaching, was filled with great joy. He bared his right shoulder, knelt on his right knee, joined his palms respectfully, and immediately praised the Buddha with these verses:
佛於過去劫， 捨所愛妻子， 頭目及骨髓， 到於施彼岸。
In past kalpas, the Buddha Renounced his beloved wife and children, His head, eyes, and bone marrow, Reaching the far shore of giving.
佛常護禁戒， 如犛牛愛尾， 最勝無倫匹， 到於戒彼岸。
The Buddha always protected the precepts, Like a yak cherishing its tail, Supreme and unmatched, Reaching the far shore of morality.
佛以忍辱力， 捨離於違諍， 不求人過惡， 到於忍彼岸。
With the power of kṣānti, the Buddha Abandoned disputes and conflicts, Not seeking others' faults, Reaching the far shore of patient tolerance.
佛以精進力， 得無上寂靜， 究竟常安樂， 到於勤彼岸。
With the power of virya, the Buddha Attained supreme tranquility, Ultimate and constant bliss, Reaching the far shore of determination.
佛以禪定力， 能滅諸罪垢， 為天人導師， 到於定彼岸。
With the power of dhyāna meditation, the Buddha Could eliminate all karmic defilements, Becoming a guide for gods and humans, Reaching the far shore of concentration.
佛以智慧力， 善了知諸法， 自性無所有， 到於慧彼岸。
With the power of wisdom (prajñā), the Buddha Thoroughly understands all dharmas, Their inherent nature is non-existent, Reaching the far shore of wisdom.
佛於菩提樹， 降伏諸魔軍， 具足最勝智， 成就無上道。
At the Bodhi tree, the Buddha Subdued the armies of Mara, Perfected supreme wisdom, And attained the unsurpassed path.
導師無畏力， 於波羅奈國， 轉清淨法輪， 摧破諸外道。
The Guide's fearless power, In the country of Varanasi, Turned the pure Dharma wheel, Crushing all heterodox teachings.
無上大智慧， 出過於世間， 能放淨光明， 善說諸法要。
Supreme great wisdom, Transcending the world, Able to emit pure light, Skillfully expounding the essentials of all dharmas.
如來清淨色， 智慧及功德， 超過諸世間， 能到於彼岸。」
The Tathagata's pure form, Wisdom and merits, Surpassing all worldly beings, Able to reach the other shore.
爾時阿難白佛言：「世尊！是彌勒菩薩甚為希有，而能成就無量辯才，隨眾生念平等說法，而於文字無所繫著。」
At that time, Ananda said to the Buddha: "World-Honored One! This Bodhisattva Maitreya is truly extraordinary. He has accomplished immeasurable eloquence, expounds the Dharma equally according to the thoughts of all beings, and yet is not attached to words and letters."
佛告阿難：「如是如是，如汝所說。阿難！彌勒菩薩豈唯今日能於我前以偈讚佛。乃往過去十無數劫，爾時有佛，號焰光遊戲妙音自在王如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。爾時有一婆羅門子名曰賢壽，諸相具足見者歡喜。從園苑出，見彼如來端正殊妙諸根寂靜，得奢摩他如清淨池無諸垢穢，三十二相八十種好而自莊嚴，如娑羅樹其花開敷，如須彌山出過一切，面貌熙怡如月盛滿，威光赫奕如日顯曜，形量周圓如尼俱陀樹。是時賢壽覩佛如來殊勝之相，心生淨信作是思惟：『希有世尊乃能成就如是無量功德莊嚴。我亦願於當來之世，成就如是功德之身。』發是願已投身於地，復自念言：『若當來世得佛身者，唯願如來足蹈我上。』爾時彼佛知賢壽意，即以其足蹈賢壽身，當下足時得無生法忍。世尊迴顧告諸比丘：『汝等勿以足蹈賢壽。何以故？此是菩薩摩訶薩，今已證得無生法忍，復能成就天眼、天耳、他心、宿住神境智通。』爾時賢壽即於佛前以偈讚曰：
The Buddha said to Ananda: "It is so, it is so, as you have said. Ananda! How could Maitreya Bodhisattva only praise the Buddha with verses before me today? In the distant past, ten incalculable eons ago, there was a Buddha called Flaming Light Playful Wonderful Sound Self-Mastery King Tathagata, Arhat, Samyaksambuddha, Knowledge and Conduct Perfected, Sugata, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Gods and Humans, Buddha, World-Honored One. At that time, there was a Brahmin youth named Bhadrayus (Tib. Bhadraśuddha), who possessed all the auspicious marks and delighted those who saw him. He went out from a garden and saw that Tathagata, who was upright and wondrous, with tranquil faculties, having attained śamatha like a pure, unstained pond. The Tathagata was adorned with the thirty-two marks and eighty fine features, like a blossoming sala tree, surpassing all like Mount Sumeru, with a face as joyful as the full moon, and majestic radiance shining like the sun, his form as perfect as a banyan tree.
At that time, Bhadrayus, upon seeing the Tathagata's excellent marks, gave rise to pure faith and thought: "How rare is the World-Honored One, who has accomplished such immeasurable merit and adornments. I also wish that in the future, I may accomplish such a meritorious body." Having made this vow, he prostrated himself on the ground and further thought: "If in a future life I attain a Buddha's body, may the Tathagata step upon me with his foot." At that time, that Buddha, knowing Bhadrayus's intention, immediately stepped upon Bhadrayus's body with his foot. When his foot touched him, Bhadrayus attained the patient acceptance of the non-arising of dharmas.
The World-Honored One turned and told the bhikshus: "Do not step on Bhadrayus with your feet. Why? This is a Bodhisattva Mahasattva who has now attained the patient acceptance of the non-arising of dharmas, and has also accomplished the divine eye, divine ear, knowledge of others' minds, recollection of past lives, and supernatural powers." At that time, Bhadrayus immediately praised the Buddha with verses before him, saying:
佛於十方界， 最尊無有上， 超過諸世間， 我今稽首禮。
The Buddha in the ten directions, Most venerable without equal, Surpassing all worldly beings, I now bow my head in reverence.
如來大光明， 掩蔽於日月， 超過諸世間， 我今稽首禮。
The Tathagata's great radiance, Eclipses the sun and moon, Surpassing all worldly beings, I now bow my head in reverence.
譬如師子吼， 諸獸咸怖畏， 世尊大威德， 摧伏諸外道。
Like the roar of a lion, All beasts tremble in fear, The World-Honored One's great majesty, Subdues all non-Buddhist paths.
眉間白毫相， 猶如頗梨光， 普照于世間， 超過於一切。
The white tuft between his brows, Shines like crystal light, Illuminating the entire world, Surpassing all else.
世尊無與等， 足蹈千輻輪， 清淨化世間， 能動於大地。
The World-Honored One has no equal, His feet tread on thousand-spoked wheels, Purifying and transforming the world, Able to shake the great earth.
成就出離道， 超過煩惱海， 以諸功德財， 隨意皆施與。
Accomplishing the path of transcendence, Surpassing the ocean of afflictions, With the wealth of all merits, Bestowing freely as one wishes.
如來清淨戒， 猶如於大地， 出生諸功德， 無有愛憎想。
The Tathagata's pure precepts, Are like the great earth, Giving birth to all virtues, Without thoughts of love or hate.
以智慧力故， 了知諸法空， 眾生及壽者， 分別不可得。
By the power of wisdom, Understanding all dharmas as empty, Sentient beings and life spans, Cannot be grasped by discrimination.
善了眾生性， 心行及所趣， 為世作明燈， 饒益於一切。
Thoroughly understanding the nature of beings, Their mental activities and destinations, Becoming a bright lamp for the world, Benefiting all.
世間苦逼迫， 漂溺於暴流， 常為諸眾生， 起大精進力。
The world is oppressed by suffering, Adrift in violent currents, Always for all sentient beings, Arousing great diligent power.
世尊離煩惱， 生老及病死， 處世如虛空， 一切無所染。
The World-Honored One is free from afflictions, Birth, old age, sickness and death, Abiding in the world like empty space, Unstained by anything.
智慧大威光， 能破一切闇， 永離貪瞋癡， 我今稽首禮。』」
The great majestic light of wisdom, Can break through all darkness, Forever free from greed, anger and delusion, I now bow in reverence.
佛告阿難：「賢壽菩薩所獲神通，從是已來不復退失。於意云何？爾時賢壽豈異人乎？今此會中彌勒菩薩摩訶薩是。」
The Buddha said to Ananda: "The supernatural powers that Bodhisattva Bhadrayus attained have not been lost since then. What do you think? Who was that Bhadrayus at that time? It is none other than Bodhisattva Mahasattva Maitreya who is present in this assembly."
阿難白佛言：「世尊！若彌勒菩薩久已證得無生法忍，何故不得阿耨多羅三藐三菩提耶？」
Ananda said to the Buddha: "World-Honored One! If Bodhisattva Maitreya has long ago attained the patient acceptance of the non-arising of dharmas, why has he not yet attained anuttara-samyak-sambodhi?"
[0629c16] 佛告阿難：「菩薩有二種莊嚴、二種攝取，所謂攝取眾生、莊嚴眾生，攝取佛國、莊嚴佛國。彌勒菩薩於過去世修菩薩行，常樂攝取佛國、莊嚴佛國。我於往昔修菩薩行，常樂攝取眾生、莊嚴眾生。然彼彌勒修菩薩行經四十劫，我時乃發阿耨多羅三藐三菩提心。由我勇猛精進力故，便超九劫，於賢劫中得阿耨多羅三藐三菩提。阿難！我以十法得證菩提。云何為十？一者能施所愛之物，二者能施所愛之妻，三者能施所愛之子，四者能施所愛之頭，五者能施所愛之眼，六者能施所愛王位，七者能施所愛珍寶，八者能施所愛血肉，九者能施所愛骨髓，十者能施所愛支分。是名為十。我行此法，能得阿耨多羅三藐三菩提。
The Buddha said to Ananda: "Bodhisattvas have two types of adornments and two types of gathering: gathering sentient beings and adorning sentient beings, gathering Buddha lands and adorning Buddha lands. In past lives, Bodhisattva Maitreya, while practicing the bodhisattva path, always delighted in gathering and adorning Buddha lands. In my past lives, while practicing the bodhisattva path, I always delighted in gathering and adorning sentient beings. However, Maitreya practiced the bodhisattva path for forty kalpas, while I only then generated anuttara-samyak-sambodhi-citta. Due to my vigorous diligence, I surpassed nine kalpas and attained anuttara-samyak-sambodhi in the Bhadra Kalpa.
Ananda, I attained enlightenment through ten practices. What are these ten? 1) Ability to give away beloved possessions, 2) Ability to give away beloved wife, 3) Ability to give away beloved children, 4) Ability to give away beloved head, 5) Ability to give away beloved eyes, 6) Ability to give away beloved royal position, 7) Ability to give away beloved treasures, 8) Ability to give away beloved flesh and blood, 9) Ability to give away beloved bone marrow, 10) Ability to give away beloved limbs. These are the ten. By practicing these, I was able to attain anuttara-samyak-sambodhi."
「阿難！復有十法能證菩提。云何為十？一者獲戒功德，二者成就忍力，三者發起精進，四者得諸禪定，五者有大智慧，六者於諸眾生常不捨離，七者於諸眾生起平等心，八者於諸空法而常修習，九者善能成就真實空性，十者善能成就無相無願。是名為十。我行此法，能得阿耨多羅三藐三菩提。阿難！彌勒菩薩往昔行菩薩道時，不能捨施手足頭目，但以善巧方便安樂之道，積集無上正等菩提。」
Ananda! There are also ten dharmas that can lead to the attainment of enlightenment. What are these ten? 1) Acquiring the merit of precepts, 2) Accomplishing the power of patience, 3) Arousing virya, 4) Attaining various dhyāna concentrations, 5) Possessing great wisdom, 6) Never abandoning sentient beings, 7) Developing an equal mind towards all sentient beings, 8) Constantly practicing the dharmas of emptiness, 9) Skillfully realizing the true nature of emptiness, and 10) Skillfully accomplishing characteristiclessness and wishlessness. These are the ten. By practicing these dharmas, I was able to attain anuttara-samyak-sambodhi.
Ananda! When Bodhisattva Maitreya practiced the bodhisattva path in the past, he was unable to give away his hands, feet, head, or eyes. However, through skillful means and peaceful methods, he accumulated supreme perfect enlightenment.
爾時阿難白佛言：「世尊！云何彌勒往昔行菩薩道時，但以善巧方便安樂之道而能積集無上菩提？」
At that time, Ananda said to the Buddha: "World-Honored One! How did Maitreya, when practicing the bodhisattva path in the past, accumulate supreme enlightenment only through skillful means and peaceful methods?"
佛告阿難：「彌勒往昔行菩薩道，晝夜六時偏袒右肩右膝著地，合掌頂禮，於諸佛前說是偈言：
The Buddha said to Ananda: "When Maitreya practiced the bodhisattva path in the past, he would bare his right shoulder, kneel on his right knee, join his palms in reverence, and prostrate himself before all Buddhas six times, day and night, reciting these verses:
我今歸命禮， 十方一切佛， 菩薩聲聞眾， 大仙天眼者。
I now take refuge and pay homage To all Buddhas of the ten directions, To the assemblies of Bodhisattvas and Śrāvakas, And to the great immortals with divine vision.
亦禮菩提心， 遠離諸惡道， 能得生天上， 乃至證涅槃。
I also pay homage to the bodhicitta, Which leads away from evil paths, Enables rebirth in heavenly realms, And ultimately attains Nirvana.
若我作少罪， 隨心之所生， 今對諸佛前， 懺悔令除滅。
If I have committed even minor misdeeds, Arising from the mind, I now confess before all Buddhas, May they be eliminated and purified.
我今身口意， 所集諸功德， 願作菩提因， 當成無上道。
The merits I have accumulated Through body, speech, and mind, May they become causes for Bodhi, To attain the unsurpassed path.
十方國土中， 供養如來者， 及佛無上智， 我今盡隨喜。
In the lands of the ten directions, Those who make offerings to the Tathāgatas, And to the Buddha's supreme wisdom, I now rejoice in all of these.
有罪悉懺悔， 是福皆隨喜， 我今禮諸佛， 願成無上智。
I confess all my misdeeds, And rejoice in all these merits, I now pay homage to all Buddhas, Wishing to attain supreme wisdom.
十方大菩薩， 證於十地者， 我今稽首禮， 願速證菩提。
To the great Bodhisattvas of the ten directions, Who have attained the ten stages, I now bow my head in reverence, Wishing to swiftly realize Bodhi.
得證菩提已， 摧伏於魔軍， 轉清淨法輪， 饒益眾生類。
Having attained Bodhi, May I subdue the armies of Mara, Turn the wheel of the pure Dharma, And benefit all sentient beings.
常願住世間， 無量俱胝劫， 擊于大法鼓， 度脫苦眾生。
I constantly wish to dwell in the world, For countless kotis of kalpas, Beating the great Dharma drum, To liberate suffering beings.
我沒於欲泥， 貪繩之所繫， 種種多纏縛， 願佛垂觀察。
I am sunk in the mire of desire, Bound by the rope of craving, Entangled in various fetters, I pray the Buddha will look upon me with compassion.
眾生雖垢重， 諸佛不厭捨， 願以大慈悲， 度脫生死海。
Though beings are heavily defiled, The Buddhas do not reject them. May I, with great compassion, Liberate them from the sea of birth and death.
現在諸世尊， 過去未來佛， 所行菩薩道， 我今願修學。
The present World-Honored Ones, And Buddhas of past and future, The bodhisattva path they practiced, I now wish to learn and follow.
具足波羅蜜， 成就六神通， 度脫諸眾生， 證於無上道。
Perfecting the pāramitās, Accomplishing the six supernatural powers, Liberating all sentient beings, Realizing the unsurpassed path.
了知諸法空， 無相無自性， 無住無表示， 不生亦不滅。
Understanding all dharmas as empty, Without characteristics or inherent nature, Without abiding or manifestation, Neither arising nor ceasing.
又如大仙尊， 善了於無我， 無補特伽羅， 乃至無壽者。
Like the great sage and honored one, Well understanding non-self, No pudgala (individual self), Not even a life span.
於諸布施事， 不執我我所， 為安樂眾生， 施與無慳悋。
In all acts of giving, Not clinging to self or possessions, To bring peace and joy to beings, Giving without stinginess.
願我所施物， 不假功用生， 觀察了知空， 具施波羅蜜。
May what I give Arise without effort, Observing and knowing emptiness, Perfecting the pāramitā of giving.
持戒無缺減， 得佛淨尸羅， 以無所住故， 具戒波羅蜜。
Upholding precepts without deficiency, Attaining the Buddha's pure śīla, By not abiding anywhere, Perfecting the pāramitā of morality.
忍辱如四大， 不生分別心， 以無瞋恚故， 具忍波羅蜜。
Patient like the four elements, Not giving rise to discriminating thoughts, Without anger or hatred, Perfecting the pāramitā of patience.
願以身心力， 發起大精進， 堅固無懈怠， 具勤波羅蜜。
With the power of body and mind, I arouse great diligence, Firm and unwavering, Perfecting the pāramitā of effort.
以如幻如化， 及勇猛精進， 金剛等三昧， 具禪波羅蜜。
Like illusions and transformations, With courageous diligence, And diamond-like samadhi, Perfecting the pāramitā of meditation.
願證三明智， 入於三脫門， 了三世平等， 具慧波羅蜜。
May I attain the wisdom of the three insights, Enter the three doors of liberation, Understand the equality of the three times, Perfecting the pāramitā of wisdom.
諸佛妙色身， 光明大威德， 菩薩精進行， 願我皆圓滿。』
The Buddhas' wondrous form bodies, Radiant and majestic, The diligent practices of bodhisattvas, May I fully accomplish them all.”
彌勒名稱者， 勤修如是行， 具六波羅蜜， 安住於十地。」
The renowned Maitreya, Diligently cultivates these practices, Perfecting the six pāramitās, Abiding in the ten stages.
佛告阿難：「彌勒菩薩安住如是善巧方便，積集阿耨多羅三藐三菩提。阿難！我昔求道受苦無量，乃能積集阿耨多羅三藐三菩提。何以故？乃往古昔時有太子名見一切義，端正殊妙諸相具足，見者歡喜。出遊園苑，見一病人受諸重苦，生悲愍心便問之言：『汝今此病豈無有藥能療治耶？』爾時病人即以偈頌白太子言：
The Buddha said to Ananda: "Bodhisattva Maitreya, abiding in such skillful means, accumulated anuttara-samyak-sambodhi. Ananda! In the past, when I sought the Way, I endured immeasurable suffering to accumulate anuttara-samyak-sambodhi. Why? In ancient times, there was a prince named Seeing All Meanings, who was handsome and possessed all the excellent marks, delighting those who saw him. When he went out to the gardens, he saw a sick person suffering greatly. Feeling compassion, he asked: 'Is there no medicine that can cure your illness?' At that time, the sick person replied to the prince in verse, saying:
我病藥難求， 世間不可得， 國王亦無有， 何況病惱者。
The medicine for my illness is hard to find, It cannot be obtained in this world. Even the king does not have it, Let alone one afflicted with illness.
通達於諸論， 善說醫方者， 雖欲為療治， 其藥難可得。』
Those who understand all treatises And are skilled in explaining medical prescriptions, Though they wish to provide treatment, The medicine is difficult to obtain.
「爾時太子復以偈頌告病人言：
At that time, the prince again spoke to the sick person in verse, saying:
金銀摩尼珠， 乃至於象馬， 所求皆當說， 為汝除憂惱。』
Gold, silver, and mani jewels, Even elephants and horses, Whatever you seek, just tell me, I will give to remove your sorrow.
「爾時病人復以偈頌白太子言：
At that time, the sick person again spoke to the prince in verse, saying:
若飲太子血， 我必得安樂。 願生歡喜心， 施我無憂惱。』
If I drink the prince's blood, I will surely find peace. Please generate a joyful heart, And grant me freedom from sorrow.
「爾時太子復以偈頌告病人言：
At that time, the prince again spoke to the sick person in verse, saying:
我為諸眾生， 墜墮無間獄， 多劫猶能忍， 何況於身血！』
For the sake of all sentient beings, I would fall into the Avīci hell, And endure it for many kalpas, How much more so for my own blood!
「爾時太子即取利刀刺身出血，令彼病人隨意所用，不生一念悔恨之心。阿難當知，爾時太子見一切義者豈異人乎？今我身是。四大海水猶可測量，我於往昔行菩薩道捨已身血不可稱計。」
At that time, the prince immediately took a sharp knife, cut his body to draw blood, and allowed the sick person to use it as he wished, without a single thought of regret or resentment. Ananda, you should know, who was that prince Seeing All Meanings at that time? It was none other than myself. The water of the four great oceans can be measured, but the blood I have given up from my body while practicing the bodhisattva path in the past is beyond calculation.
佛告阿難：「乃往古昔時有太子名曰妙花，端正殊勝諸相具足，見者歡喜。從園苑出，見一病人身體羸瘦，生悲愍心便問之言：『汝今此病豈無有藥能療治耶？』爾時病人即以偈頌白太子言：
The Buddha said to Ananda: "In ancient times, there was a prince named Wonderful Flower, who was handsome and possessed all the excellent marks, delighting those who saw him. When he went out from the gardens, he saw a sick person with an emaciated body. Feeling compassion, he asked: 'Is there no medicine that can cure your illness?' At that time, the sick person replied to the prince in verse, saying:
世雖有良醫， 無藥療我病， 唯願生慈愍， 為我除憂惱。』
Though the world has skilled physicians, There is no medicine to cure my illness. I only wish you would generate compassion, And remove my sorrow and distress.
「爾時太子即以偈頌告病人言：
At that time, the prince again spoke to the sick person in verse, saying:
我為利世間， 一切咸施與， 身分及珍寶， 須者皆當說。』
For the benefit of the world, I will give everything, Parts of my body and treasures, Whatever is needed, just ask.
「爾時病人復以偈頌白太子言：
At that time, the sick person again spoke to the prince in verse, saying:
譬如大藥王， 隨意療眾病， 亦如日月光， 普照諸世間。
Like a great medicine king, Curing all illnesses at will, Also like the light of the sun and moon, Illuminating all worlds.
若能出身髓， 遍塗於我身， 是病乃消除， 長夜得安樂。』
If you could extract your bone marrow, And spread it all over my body, This illness would then be cured, And I would find peace for a long time.
「爾時太子復以偈頌告病人言：
At that time, the prince again spoke to the sick person in verse, saying:
若有諸眾生， 碎我身出髓， 為利於世間， 心不生憂惱。』
If there are sentient beings Who would crush my body to extract marrow, For the benefit of the world, My heart would not feel sorrow or distress.
「爾時太子即自碎身取其骨髓，與彼病人隨意所用，不生一念悔恨之心。阿難當知，爾時妙花太子豈異人乎？今我身是。四大海水猶可測量，我於往昔行菩薩道捨身骨髓不可稱計。」
At that time, the prince immediately crushed his own body to extract bone marrow, and gave it to the sick person to use as he wished, without a single thought of regret or resentment. Ananda, you should know, who was that Prince Wonderful Flower at that time? It was none other than myself. The water of the four great oceans can be measured, but the bone marrow I have given up from my body while practicing the bodhisattva path in the past is beyond calculation.
佛告阿難：「乃往古昔時有國王名為月光，端正殊妙諸相具足，見者歡喜。從園苑出，見一盲人貧窮乞匃，生悲愍心便問之言：『汝何所須，我當施汝。或飲食衣服莊嚴資具、金銀摩尼及諸珍寶，隨汝所欲皆當與之。』爾時盲人即以偈頌而白王言：
The Buddha said to Ananda: "In ancient times, there was a king named Moonlight, who was handsome and possessed all the excellent marks, delighting those who saw him. When he went out from the gardens, he saw a blind man who was poor and begging. Feeling compassion, he asked him: 'What do you need? I will give it to you. Whether it's food, clothing, ornaments, gold, silver, mani jewels, or other treasures, whatever you desire, I will give it to you.' At that time, the blind man replied to the king in verse, saying:
大王猶日月， 光明照世間， 具足勝功德， 不久生天上。
Great King, like the sun and moon, Your light illuminates the world, Endowed with supreme merits, Soon you will be reborn in heaven.
一切淨妙色， 我今悉不見， 願王起慈悲， 施我所愛眼。』
All pure and wondrous forms, I am now unable to see. I wish the King would show compassion, And grant me your beloved eyes.
「爾時大王即以偈頌告盲人言：
At that time, the great king spoke to the blind man in verse, saying:
汝速來取眼， 令汝得安樂。 願我當來世， 得佛清淨眼。
Come quickly and take my eyes, May you find peace and happiness. I wish that in my future life, I will attain the pure eyes of a Buddha.
我行菩薩道， 一切皆當捨， 若我不施汝， 是則違本願。』
I practice the bodhisattva path, Everything should be given away. If I do not give to you, It would violate my original vow.
「爾時月光王即取利刀自挑其眼，與彼盲人隨意所用，不生一念悔恨之心。阿難當知，爾時月光王者豈異人乎？即我身是。須彌山王猶可度量，我於往昔行菩薩道捨所愛眼不可稱計。阿難！彌勒菩薩往修行菩薩道時，作是願言：『若有眾生薄婬怒癡成就十善，我於爾時乃成阿耨多羅三藐三菩提。』阿難！於當來世有諸眾生，薄婬怒癡成就十善，彌勒菩薩當爾之時得阿耨多羅三藐三菩提。何以故？由彼菩薩本願力故。」
At that time, King Moonlight immediately took a sharp knife and gouged out his own eyes, giving them to the blind man to use as he wished, without a single thought of regret or resentment. Ananda, you should know, who was that King Moonlight? It was none other than myself. Mount Sumeru can be measured, but the beloved eyes I have given up while practicing the bodhisattva path in the past are beyond calculation.
Ananda! When Bodhisattva Maitreya practiced the bodhisattva path in the past, he made this vow: "When there are beings with diminished lust, anger, and delusion who accomplish the ten good deeds, at that time I will attain anuttara-samyak-sambodhi." Ananda! In the future world, when there are beings with diminished lust, anger, and delusion who accomplish the ten good deeds, Bodhisattva Maitreya will at that time attain anuttara-samyak-sambodhi. Why? Because of the power of that bodhisattva's original vow.
佛告阿難：「我於往昔行菩薩道，作如是言：『願我當於五濁惡世貪瞋垢重，諸惡眾生不孝父母不敬師長，乃至眷屬不相和睦，我於爾時當成阿耨多羅三藐三菩提。』阿難！以是願故，我今所入城邑聚落，多有眾生毀罵於我，以斷常法招集眾會。若行乞食坌以塵土，和諸雜毒與我令食，或以女人誹謗於我。阿難！我於今者以本願力，為如是等諸惡眾生，起大悲心而為說法。」
The Buddha said to Ananda: "In the past, when I was practicing the bodhisattva path, I made this vow: 'May I attain anuttara-samyak-sambodhi in the five turbid evil ages when greed and anger are heavy, when evil beings do not honor their parents or respect their teachers, and when even family members are not in harmony.' Ananda! Because of this vow, when I now enter cities and villages, many beings slander and abuse me, gathering assemblies with eternalist and nihilist doctrines. When I go for alms, they throw dust on me, mix various poisons in the food for me to eat, or slander me with accusations about women. Ananda! Now, because of the power of my original vow, I generate great compassion for such evil beings and expound the Dharma to them."
爾時阿難白佛言：「世尊！如來、應、正等覺能作難作、能忍難忍，不調伏者悉令調伏，荷擔如是罪垢眾生而為說法。」
At that time, Ananda said to the Buddha: "World-Honored One! The Tathagata, Arhat, Samyaksambuddha can do what is difficult to do, can endure what is difficult to endure, can tame those who are untamed, and bears the burden of such sinful beings while expounding the Dharma to them."
佛告阿難：「如是如是，如汝所說。何以故？如來大悲之所攝故。」
The Buddha said to Ananda: "It is so, it is so, as you have said. Why? Because it is the embrace of the great compassion of the Tathagata."
爾時阿難白佛言：「世尊！我聞如來堅固誓願，身毛皆竪。世尊！當何名此經？我等云何受持？」
At that time, Ananda said to the Buddha: "World-Honored One! When I hear of the Tathagata's firm vows, my hair stands on end. World-Honored One! What should we call this sutra? How should we uphold it?"
佛告阿難：「是經名為『彌勒所問』，亦名『往昔本願因緣』，以是名字汝當受持。」
The Buddha said to Ananda: "This sutra is called 'The Questions of Maitreya,' and it is also called 'The Causes and Conditions of Past Original Vows.' You should uphold it by these names."
佛說是經已，彌勒菩薩、尊者阿難，一切世間天、人、阿修羅、乾闥婆等，聞佛所說皆大歡喜，信受奉行。
When the Buddha had finished speaking this sutra, Bodhisattva Maitreya, the Venerable Ananda, and all the beings of the world including devas, humans, asuras, gandharvas, and others, having heard what the Buddha said, were greatly delighted and joyfully received and upheld it.
大寶積經卷第一百一十一