T01n0005_佛般泥洹經

大正藏第 01 冊 No. 0005 佛般泥洹經

No. 5 [No. 1(1), Nos. 6, 7]

佛般泥洹經卷上

西晉河內沙門白法祖譯

聞如是：

一時，佛在王舍國鷂山中，與千二百五十比丘俱。時，摩竭國王，號名阿阇世，與越祇國不相得，欲往伐之。自與群臣共議：「越祇國富，人民熾盛，多出珍寶，不首伏於我，寧可起兵伐其國？」國有賢公，公名雨舍，雨舍公者，逝心種也，公言：「唯命。」王告雨舍公言：「佛去是不遠，若持王聲，往至佛所，頭面著足，問佛訊息，身體平安不？餐食如常不？問佛禮竟，自持若意白佛言：『越祇國大輕易王，王欲往伐之，寧能得勝不？』」

公受王教，即嚴車五百，乘騎二千，步人二千，往到王舍國，得步徑止車下，到佛所見佛前。頭面著佛足，佛與機使坐，問國丞相：「從何所來？」公言：「王使臣來，𥡳首佛足，問佛訊息，身體平安不？餐食如常不？」佛即問：「王及國人民，寧安和不？谷糴平賤不？」公言：「得佛恩，皆自安和，風雨時節，國中豐熟。」佛言：「公行道人馬，皆平安不？」公言：「得佛恩，行道皆平安無他。」

公白佛言：「王與越祇國有嫌，欲往伐壞之，于佛意何如？可得勝不？」佛言：「是越祇國人民，持七法者，王不能得勝，不持七法者可勝。」

佛言：「我昔嘗往到越祇國，國有急疾神舍，我止頓其中。越祇國中諸長老，皆來語我言：『阿阇世王欲來伐我國，我曹謹敕自守國。』」

佛言：「我即告諸長老，莫愁莫恐；若曹持七法，阿阇世王來者，不能勝汝。」

雨舍問佛：「七法者何等？」

時，佛坐，阿難從后扇佛。佛告阿難：「汝寧聞越祇國人，數相聚會，講議政事，修備自守不？」

對曰：「聞其數相聚會，講議政事，修備自守。」

佛言：「如是，彼為不衰。汝聞越祇，君臣常和，所任忠良，轉相承用不？」

對曰：「聞其君臣常和，所任忠良，轉相承用。」

「汝聞越祇國，奉法相率，無取無愿，不敢有過不？」

曰：「聞其奉法相率，無取無愿，不敢有過。」

「汝聞越祇，禮化謹敬，男女有別，長幼相事不？」

曰：「聞其禮化謹敬，男女有別，長幼相事。」

「汝聞越祇，孝于父母，遜弟師長，受誡教誨不？」

曰：「聞其孝于父母，遜弟師長，受誡教誨。」

「汝聞越祇，承天則地，敬畏社稷，奉事四時不？」

曰：「聞其承天則地，敬畏社稷，奉順四時。」

「汝聞越祇，尊奉道德，國有沙門應真及方遠來者，供養衣被、床臥、醫藥不？」

曰：「聞其尊奉道德，國有沙門應真及方遠來者，供養衣被、床臥、醫藥。」

佛言：「夫有國者，行此七法，難可得危。」

雨舍公對言：「使越祇持一法者，尚不可攻，何況七法？」公曰：「國事多故，當還請辭。」佛言：「可宜知時！」即從坐起禮佛而去。

去未久，佛呼阿難敕之，往至鷂山中，請諸比丘僧皆聚會，著講堂中。阿難即受教詔，至鷂山中，敕諸比丘僧：「佛請諸比丘。」比丘悉來，皆為佛作禮，佛即在前，至講堂中，設座已皆坐。佛告諸比丘：「若曹當持七戒法。何等為七？比丘當數相聚會誦經，法可久

現代漢語譯本： 我聽聞是這樣的： 一時，佛陀在王舍城的鷂山中，與一千二百五十位比丘在一起。當時，摩竭陀國的國王，名叫阿阇世，與越祇國關係不和，想要攻打他們。他與群臣商議：『越祇國富裕，人民興盛，出產許多珍寶，不臣服於我，難道可以不發兵攻打他們的國家嗎？』國中有位賢臣，名叫雨舍，雨舍公是逝心種的後代，他回答說：『遵命。』國王告訴雨舍公說：『佛陀離這裡不遠，你拿著我的命令，去到佛陀那裡，頭面觸地，問候佛陀的起居，身體是否安康？飲食是否如常？問候佛陀完畢，再把我的意思告訴佛陀：『越祇國輕視大王，大王想要攻打他們，能夠得勝嗎？』 雨舍公接受了國王的命令，立即準備了五百輛車，兩千名騎兵，兩千名步兵，前往王舍城，在離佛陀住處不遠的地方下車，來到佛陀面前。他頭面觸地禮拜佛陀，佛陀讓他在一旁坐下，問這位國相：『你從哪裡來？』雨舍公回答說：『我是國王派來的使者，叩拜佛陀，問候佛陀的起居，身體是否安康？飲食是否如常？』佛陀就問：『國王和國家的人民，是否安寧和睦？穀物價格是否平穩？』雨舍公回答說：『托佛陀的福，大家都平安和睦，風調雨順，國家豐收。』佛陀說：『你路上的人馬，都平安嗎？』雨舍公回答說：『托佛陀的福，路上都平安無事。』 雨舍公對佛陀說：『國王與越祇國有嫌隙，想要攻打他們，在佛陀看來如何？可以得勝嗎？』佛陀說：『如果越祇國的人民，奉行七種法，國王就不能得勝；如果不奉行這七種法，就可以戰勝。』 佛陀說：『我以前曾經去過越祇國，那裡有一個急疾神舍，我曾在那裡停留。越祇國中的長老們，都來告訴我：『阿阇世王想要來攻打我們的國家，我們正謹慎地守衛著國家。』 佛陀說：『我當時就告訴那些長老，不要憂愁，不要害怕；如果你們奉行這七種法，阿阇世王來了，也不能戰勝你們。』 雨舍問佛陀：『這七種法是什麼？』 這時，佛陀坐著，阿難在後面為佛陀扇風。佛陀告訴阿難：『你有沒有聽說越祇國的人民，經常聚會，商議政事，修繕防禦工事，自我保護？』 阿難回答說：『聽說他們經常聚會，商議政事，修繕防禦工事，自我保護。』 佛陀說：『這樣，他們就不會衰敗。你有沒有聽說越祇國的君臣常常和睦，任用忠良，互相支援？』 阿難回答說：『聽說他們的君臣常常和睦，任用忠良，互相支援。』 『你有沒有聽說越祇國，奉行佛法，互相勸勉，沒有貪求，不敢犯錯？』 阿難回答說：『聽說他們奉行佛法，互相勸勉，沒有貪求，不敢犯錯。』 『你有沒有聽說越祇國，禮儀教化嚴謹，男女有別，長幼有序？』 阿難回答說：『聽說他們禮儀教化嚴謹，男女有別，長幼有序。』 『你有沒有聽說越祇國，孝順父母，謙讓兄弟師長，接受教誨？』 阿難回答說：『聽說他們孝順父母，謙讓兄弟師長，接受教誨。』 『你有沒有聽說越祇國，順應天道，敬畏社稷，奉行四時？』 阿難回答說：『聽說他們順應天道，敬畏社稷，奉行四時。』 『你有沒有聽說越祇國，尊敬道德，國內有沙門應真以及從遠方來的人，都供養他們衣被、床鋪、醫藥？』 阿難回答說：『聽說他們尊敬道德，國內有沙門應真以及從遠方來的人，都供養他們衣被、床鋪、醫藥。』 佛陀說：『凡是治理國家的人，如果奉行這七種法，就很難被攻破。』 雨舍公回答說：『如果越祇國奉行一種法，尚且不可攻打，何況是七種法呢？』公說：『國事繁忙，我應當告辭了。』佛陀說：『可以，要把握時機！』雨舍公就從座位上站起來，向佛陀行禮后離去。 他離開不久，佛陀呼喚阿難，命令他去鷂山中，請所有的比丘僧都聚集到講堂中。阿難立即接受了佛陀的命令，來到鷂山中，告訴所有的比丘僧：『佛陀請大家。』比丘們都來了，向佛陀行禮，佛陀走在前面，來到講堂中，設定好座位后大家都坐下。佛陀告訴比丘們：『你們應當奉行七種戒法。哪七種呢？比丘應當經常聚會誦經，佛法才能長久。』

English version: Thus have I heard: At one time, the Buddha was in Mount Vulture in the kingdom of Rajagriha, together with twelve hundred and fifty monks. At that time, King Ajatasatru of Magadha was not on good terms with the Vajjians and wanted to attack them. He discussed with his ministers, saying, 'The Vajjians are wealthy, their people are prosperous, they produce many treasures, and they do not submit to me. Should I not raise an army to attack their kingdom?' There was a wise minister in the kingdom named Varshakara, who was a descendant of the Vashishtha clan. He replied, 'As you command.' The king told Varshakara, 'The Buddha is not far from here. If you take my message, go to the Buddha, bow your head to his feet, and ask about his well-being, whether his body is at peace, and whether his meals are as usual. After inquiring about the Buddha, tell him my intention: 'The Vajjians look down on the king, and the king wants to attack them. Can he be victorious?' Varshakara accepted the king's command and immediately prepared five hundred chariots, two thousand cavalry, and two thousand infantry. He went to Rajagriha, stopped his chariot a short distance from the Buddha's residence, and came before the Buddha. He bowed his head to the Buddha's feet. The Buddha had him sit to one side and asked the minister, 'Where have you come from?' Varshakara replied, 'I am a messenger sent by the king, bowing at the Buddha's feet, asking about the Buddha's well-being, whether his body is at peace, and whether his meals are as usual.' The Buddha then asked, 'Are the king and the people of the kingdom at peace? Are the prices of grains stable?' Varshakara replied, 'Thanks to the Buddha's grace, everyone is at peace, the weather is favorable, and the country is prosperous.' The Buddha said, 'Are your people and horses on the road safe?' Varshakara replied, 'Thanks to the Buddha's grace, everyone on the road is safe and sound.' Varshakara said to the Buddha, 'The king has a grudge against the Vajjians and wants to attack them. What does the Buddha think? Can he be victorious?' The Buddha said, 'If the people of the Vajjians uphold seven principles, the king cannot be victorious; if they do not uphold these seven principles, he can be victorious.' The Buddha said, 'I once went to the Vajjians, and there was a shrine for the sick, where I stayed for a while. The elders of the Vajjians all came to tell me, 'King Ajatasatru wants to attack our country, and we are carefully defending our country.' The Buddha said, 'I then told the elders not to worry or fear; if you uphold these seven principles, King Ajatasatru will not be able to defeat you.' Varshakara asked the Buddha, 'What are these seven principles?' At that time, the Buddha was sitting, and Ananda was fanning him from behind. The Buddha told Ananda, 'Have you heard that the people of the Vajjians often gather together to discuss political affairs, repair defenses, and protect themselves?' Ananda replied, 'I have heard that they often gather together to discuss political affairs, repair defenses, and protect themselves.' The Buddha said, 'If so, they will not decline. Have you heard that the rulers and ministers of the Vajjians are always harmonious, appoint loyal officials, and support each other?' Ananda replied, 'I have heard that their rulers and ministers are always harmonious, appoint loyal officials, and support each other.' 'Have you heard that the Vajjians uphold the Dharma, encourage each other, have no greed, and dare not make mistakes?' Ananda replied, 'I have heard that they uphold the Dharma, encourage each other, have no greed, and dare not make mistakes.' 'Have you heard that the Vajjians are careful in their etiquette and teachings, that men and women are distinct, and that the young respect the old?' Ananda replied, 'I have heard that they are careful in their etiquette and teachings, that men and women are distinct, and that the young respect the old.' 'Have you heard that the Vajjians are filial to their parents, humble to their siblings and teachers, and accept teachings?' Ananda replied, 'I have heard that they are filial to their parents, humble to their siblings and teachers, and accept teachings.' 'Have you heard that the Vajjians follow the way of heaven, respect the gods of the land, and observe the four seasons?' Ananda replied, 'I have heard that they follow the way of heaven, respect the gods of the land, and observe the four seasons.' 'Have you heard that the Vajjians respect morality, and that when there are monks who have attained enlightenment or come from afar, they provide them with clothing, bedding, and medicine?' Ananda replied, 'I have heard that they respect morality, and that when there are monks who have attained enlightenment or come from afar, they provide them with clothing, bedding, and medicine.' The Buddha said, 'Those who govern a country, if they uphold these seven principles, are difficult to defeat.' Varshakara replied, 'If the Vajjians uphold even one of these principles, they are difficult to attack, let alone seven principles!' He said, 'The affairs of the state are pressing, and I must take my leave.' The Buddha said, 'Very well, be mindful of the time!' Varshakara then rose from his seat, bowed to the Buddha, and departed. Not long after he left, the Buddha called Ananda and ordered him to go to Mount Vulture and invite all the monks to gather in the lecture hall. Ananda immediately accepted the Buddha's command, went to Mount Vulture, and told all the monks, 'The Buddha invites you all.' The monks all came, bowed to the Buddha, and the Buddha went ahead to the lecture hall. After the seats were arranged, everyone sat down. The Buddha told the monks, 'You should uphold seven precepts. What are the seven? Monks should often gather together to recite the scriptures, so that the Dharma may endure.'

。上下相承用坐起，法可久。坐起不得念家室妻子，法可久。在山阻間，若在深林樹下冢間，當自思惟五滅，法可久。少年奉道，當先問長老比丘，敬畏承用，受教莫厭，法可久。心當奉法，敬畏經戒，法可久。持二百五十戒，具以得阿羅漢道，欲來學者莫卻，入者相承用，來者所有衣被飲食當共用，病瘦當相瞻視。比丘持是七法，法可久。

「復有七法，皆聽。」

比丘諾：「受教。」

「比丘不得貪臥，臥者、不得思他事，法可久。樂守清凈，不樂有為，法可久。樂賢共坐，守忍辱行，慎無諍訟，法可久。不得責望人禮敬，為人說經不用作恩德，法可久。小得道，頭角莫自憍恣，法可久。不思諸情慾，心不投余行，如此者法可久。不貪利養，常樂隱處。草蓐為床。比丘持是，法可久。

諸比丘言：「受教。」

「人有惠彼物，餘人不得有恨意，法可久。當知羞慚，法可久。不懈于經戒，法可久。坐起心不忘經法，法可久。坐起不相厭苦，法可久。坐起當明經法，法可久。學讀經當諷誦惟其深義。比丘持是七法，法可久。

「復有七法。佛在世間，為比丘作師。比丘敬佛所說戒敕，持受戒法，不慢念師恩，持師戒法，法可久。不得下道，當隨佛法約束，法可久。敬比丘僧，受其教戒，得當承用無厭，法可久。當重持戒能忍辱者，法可久。隨經戒心無所貪愛，常念人命非常，法可久。晝日不得貪飯食，夜臥不得貪好床，法可久。自敕頓思惟世間擾擾，所念莫懈，莫隨噁心，莫隨邪心，邪心來至，自戒莫隨，當端心，世間人為心所欺，比丘莫隨天下愚人心。持是七法，法可久。

「復有七法。」

比丘僧言：「受教。」

「比丘當重經如愚人重珍寶，持經當父母，當用經生活，父母活人一世耳，經度人無數世，令人得泥洹道，用是故，法可久。不得貪食嗜味，食不得多，多者病人，少者復饑，趣可而已，不得味飯，法可久。當持身比土，日當憂死，不樂在生死中，生者多憂，憂父母、兄弟、妻子、親屬、奴婢、知識、畜生、田宅，是曹憂者，皆愚癡憂耳。如人有罪，為吏所取，雖有宗親，不得前附，用是穢故；身當以比土，獨來獨去，當與身競，法可久。勤修精進，端身口意行無過失，取道不難，法可久。懼降心意，不聽六情，抑淫怒癡，無有邪行，法可久。坐眾人中，不羞眾人，為人所敬，心凈端故，不恐不畏；取道不邪，如人為人所讒，為吏所捕，吏雖執之，其人不恐，用無所犯故；清凈持戒，畏佛戒語，坐眾人中不恐，心凈故，法可久。敬慎不自憍慢，從慧者受經戒，見癡者當教經戒。比丘持是七法，法可久。

比丘言：「受教。」

「比丘常當唸經，棄貪淫之態，常當念度世之道，自思惟身體，法可久。常持佛所說經，用著心中，既著心中，當端其心，棄噁心受好心，如人衣多垢，以淳灰浣之再三，遍垢便去；唸佛語當持戒，去惡就善，法可久。當與心諍，不當隨心，心欲淫怒癡不得聽，常自戒於心，不得隨心，如人從軍，健者眾人共將踧在軍前鋒，難得復還，意欲悔卻，羞其後人，以受凈戒，但當端心正意，在眾人前，莫得在後，可先得道，法可久。當知所入法行多少深淺，熟與初頭志，當日勝樂經，不厭苦、不擇食、不擇床臥，以道自勸樂，法可久

現代漢語譯本：上下相承，用坐起的方式，這種方法可以長久。坐起時不要想家室妻子，這種方法可以長久。在山間險阻，或在深林樹下、墳墓之間，應當自己思考五種滅除煩惱的方法，這種方法可以長久。少年奉行佛道，應當先請教年長的比丘，恭敬畏懼地接受教誨，不要厭煩，這種方法可以長久。心中應當奉行佛法，敬畏經典戒律，這種方法可以長久。持守二百五十條戒律，完全可以獲得阿羅漢的果位，想要來學習的人不要拒絕，進來的人要互相幫助，後來的人所有的衣物飲食應當共同使用，生病虛弱的應當互相照顧。比丘持守這七種方法，佛法可以長久。 現代漢語譯本：『還有七種方法，都應當聽。』 現代漢語譯本：比丘回答：『接受教誨。』 現代漢語譯本：『比丘不能貪圖睡眠，睡覺時不能想其他事情，這種方法可以長久。喜歡保持清凈，不喜歡有所作為，這種方法可以長久。喜歡與賢者同坐，堅守忍辱的修行，謹慎不要爭論，這種方法可以長久。不要期望別人禮敬自己，為別人講經不要當作恩德，這種方法可以長久。稍微得到一些道行，不要驕傲自大，這種方法可以長久。不要思念各種情慾，心不投入其他行為，這樣佛法可以長久。不貪圖利益供養，常常喜歡隱居，以草蓆為床。比丘持守這些，佛法可以長久。 現代漢語譯本：眾比丘說：『接受教誨。』 現代漢語譯本：『如果有人施捨東西給別人，其他人不能有怨恨的想法，這種方法可以長久。應當知道羞愧，這種方法可以長久。不要懈怠於學習經典戒律，這種方法可以長久。坐起時心中不忘記經典佛法，這種方法可以長久。坐起時不互相厭惡辛苦，這種方法可以長久。坐起時應當明白經典佛法，這種方法可以長久。學習誦讀經典時應當諷誦並思考其中的深義。比丘持守這七種方法，佛法可以長久。 現代漢語譯本：『還有七種方法。佛在世間，作為比丘的老師。比丘尊敬佛所說的戒律教誨，持守戒法，不輕慢老師的恩德，持守老師的戒法，這種方法可以長久。不能退縮，應當遵循佛法的約束，這種方法可以長久。尊敬比丘僧團，接受他們的教誨，應當接受並實踐而不厭倦，這種方法可以長久。應當重視持戒能夠忍辱的人，這種方法可以長久。遵循經典戒律，心中沒有貪愛，常常想到人命無常，這種方法可以長久。白天不能貪圖飯食，晚上睡覺不能貪圖好床，這種方法可以長久。自己告誡自己要思考世間的紛擾，所想的不要懈怠，不要隨順噁心，不要隨順邪心，邪心來臨時，自己戒備不要隨順，應當端正心念，世間人被心所欺騙，比丘不要隨順天下愚人的心。持守這七種方法，佛法可以長久。 現代漢語譯本：『還有七種方法。』 現代漢語譯本：比丘僧團說：『接受教誨。』 現代漢語譯本：『比丘應當重視經典如同愚人重視珍寶，對待經典如同對待父母，應當用經典來生活，父母只能養活人一世，經典卻能度人無數世，使人得到涅槃之道，因此，佛法可以長久。不能貪圖食物的美味，吃飯不能吃太多，吃太多會生病，吃太少又會飢餓，只要適可而止就可以了，不要貪圖飯菜的美味，這種方法可以長久。應當把身體比作泥土，每天都應當憂慮死亡，不要貪戀在生死輪迴中，活著有很多憂愁，憂愁父母、兄弟、妻子、親屬、奴婢、朋友、牲畜、田地房屋，這些憂愁都是愚癡的憂愁。如同人犯了罪，被官吏抓捕，即使有親戚，也不能上前依附，因為自己是污穢的；身體應當比作泥土，獨自來獨自去，應當與身體競爭，這種方法可以長久。勤奮修行精進，端正身口意，行為沒有過失，取得道果並不困難，這種方法可以長久。畏懼降伏自己的心意，不聽從六根的慾望，抑制淫慾、憤怒、愚癡，沒有邪惡的行為，這種方法可以長久。坐在眾人之中，不羞愧於眾人，被眾人所尊敬，因為心清凈端正，不恐懼不害怕；取得道果不走邪路，如同人被人誣陷，被官吏抓捕，官吏雖然抓捕了他，他卻不恐懼，因為自己沒有犯錯；清凈持戒，畏懼佛的戒律教誨，坐在眾人之中不恐懼，因為心清凈，這種方法可以長久。恭敬謹慎不驕傲自滿，向有智慧的人學習經典戒律，看到愚癡的人應當教導他們經典戒律。比丘持守這七種方法，佛法可以長久。 現代漢語譯本：比丘說：『接受教誨。』 現代漢語譯本：『比丘應當常常思念經典，拋棄貪淫的姿態，常常思念度脫世間之道，自己思考身體的無常，這種方法可以長久。常常持守佛所說的經典，把它放在心中，既然放在心中，就應當端正自己的心，拋棄噁心接受好心，如同人的衣服有很多污垢，用純凈的灰洗滌多次，污垢就會完全去除；思念佛的教誨應當持守戒律，去除惡行走向善行，這種方法可以長久。應當與自己的心爭鬥，不要隨順自己的心，心想要淫慾、憤怒、愚癡，都不能聽從，常常自己戒備自己的心，不要隨順自己的心，如同人從軍，強壯的人被眾人推到軍隊的前鋒，很難再退回來，如果想要後悔退卻，會羞愧於後面的人，既然受了清凈的戒律，就應當端正心意，走在眾人前面，不要落在後面，可以先得到道果，這種方法可以長久。應當知道自己所進入的佛法修行有多少深淺，熟悉最初的志向，每天都勝過喜歡經典，不厭惡辛苦、不挑剔食物、不挑剔床鋪，用佛法來勸勉自己快樂，這種方法可以長久。

English version: To maintain the tradition, one should practice sitting and rising in a proper manner. This practice can endure. When sitting and rising, one should not dwell on thoughts of family and spouse. This practice can endure. When in mountainous terrain, deep forests, under trees, or among graves, one should contemplate the five ways to extinguish afflictions. This practice can endure. When a young person embraces the path, they should first consult elder monks, respectfully and fearfully accepting their teachings without weariness. This practice can endure. One's heart should uphold the Dharma, revering the scriptures and precepts. This practice can endure. By upholding the 250 precepts, one can fully attain the state of Arhat. Those who wish to learn should not be turned away. Those who enter should support each other. Newcomers should share their clothing and food. The sick and weak should be cared for. If monks uphold these seven practices, the Dharma can endure. English version: 'There are also seven practices, all of which should be heeded.' English version: The monks replied, 'We accept the teachings.' English version: 'Monks should not be greedy for sleep, and when sleeping, they should not think of other matters. This practice can endure. They should delight in maintaining purity and not be fond of worldly activities. This practice can endure. They should enjoy sitting with the wise, uphold the practice of patience, and be careful not to engage in disputes. This practice can endure. They should not expect others to pay them respect, and when teaching the Dharma, they should not consider it a favor. This practice can endure. If they gain some attainment, they should not become arrogant. This practice can endure. They should not dwell on sensual desires, and their minds should not engage in other activities. In this way, the Dharma can endure. They should not be greedy for gain and offerings, and they should always enjoy seclusion, using grass mats as beds. If monks uphold these practices, the Dharma can endure.' English version: The monks said, 'We accept the teachings.' English version: 'If someone gives something to another, others should not harbor resentment. This practice can endure. One should know shame. This practice can endure. One should not be lazy in studying the scriptures and precepts. This practice can endure. When sitting and rising, one should not forget the scriptures and Dharma. This practice can endure. When sitting and rising, one should not be weary of hardship. This practice can endure. When sitting and rising, one should understand the scriptures and Dharma. This practice can endure. When learning to recite the scriptures, one should chant and contemplate their profound meaning. If monks uphold these seven practices, the Dharma can endure.' English version: 'There are also seven practices. When the Buddha was in the world, he was the teacher of the monks. Monks should respect the precepts and teachings of the Buddha, uphold the precepts, not be ungrateful for the teacher's kindness, and uphold the teacher's precepts. This practice can endure. They should not retreat from the path, but follow the constraints of the Buddha's teachings. This practice can endure. They should respect the monastic community, accept their teachings, and practice them without weariness. This practice can endure. They should value those who uphold the precepts and are able to endure hardship. This practice can endure. They should follow the scriptures and precepts without greed or attachment, and they should always remember the impermanence of life. This practice can endure. During the day, they should not be greedy for food, and at night, they should not be greedy for comfortable beds. This practice can endure. They should admonish themselves to contemplate the turmoil of the world, not be lazy in their thoughts, not follow evil thoughts, and not follow wrong thoughts. When wrong thoughts arise, they should guard themselves and not follow them. They should straighten their minds. Worldly people are deceived by their minds. Monks should not follow the minds of foolish people. If they uphold these seven practices, the Dharma can endure.' English version: 'There are also seven practices.' English version: The monastic community said, 'We accept the teachings.' English version: 'Monks should value the scriptures as foolish people value treasures. They should treat the scriptures as they would their parents. They should live by the scriptures. Parents can only nourish a person for one lifetime, but the scriptures can liberate people for countless lifetimes, leading them to Nirvana. Therefore, the Dharma can endure. They should not be greedy for the taste of food, and they should not eat too much. Eating too much leads to illness, and eating too little leads to hunger. They should eat only what is necessary and not be greedy for the taste of food. This practice can endure. They should consider their bodies as earth, and they should worry about death every day. They should not be attached to the cycle of birth and death. Living brings many worries, worries about parents, siblings, spouses, relatives, servants, friends, livestock, fields, and houses. These worries are all foolish worries. Like a person who has committed a crime and is arrested by officials, even if they have relatives, they cannot approach them because they are defiled. The body should be considered as earth, coming alone and going alone. One should compete with one's own body. This practice can endure. If one diligently practices and cultivates, rectifying one's body, speech, and mind, and one's actions are without fault, attaining the path will not be difficult. This practice can endure. They should fear and subdue their minds, not listen to the desires of the six senses, suppress lust, anger, and ignorance, and have no evil actions. This practice can endure. When sitting among the assembly, they should not be ashamed, and they should be respected by others because their minds are pure and upright. They should not be afraid or fearful. Attaining the path is not wrong. Like a person who is falsely accused and arrested by officials, even though the officials have arrested them, they are not afraid because they have not committed any wrong. If they uphold the precepts purely, fearing the Buddha's teachings, they will not be afraid when sitting among the assembly because their minds are pure. This practice can endure. They should be respectful and cautious, not arrogant or conceited. They should learn the scriptures and precepts from the wise, and when they see foolish people, they should teach them the scriptures and precepts. If monks uphold these seven practices, the Dharma can endure.' English version: 'Monks should always contemplate the scriptures, abandon the state of lust and greed, always contemplate the path of liberation from the world, and contemplate the impermanence of the body. This practice can endure. They should always uphold the scriptures spoken by the Buddha, keeping them in their hearts. Once they are in their hearts, they should straighten their minds, abandon evil thoughts, and accept good thoughts. Like a person whose clothes are very dirty, if they wash them repeatedly with pure ash, the dirt will be completely removed. When contemplating the Buddha's teachings, they should uphold the precepts, abandon evil actions, and move towards good actions. This practice can endure. They should struggle with their own minds and not follow their minds. If the mind desires lust, anger, or ignorance, they should not listen to it. They should always guard their own minds and not follow them. Like a person who joins the army, the strong are pushed to the front lines, and it is difficult to retreat. If they want to regret and retreat, they will be ashamed in front of those behind them. Since they have received the pure precepts, they should straighten their minds and intentions, walk in front of the assembly, and not fall behind. They can attain the path first. This practice can endure. They should know the depth and shallowness of the Dharma practices they have entered, be familiar with their initial aspirations, and each day surpass their love for the scriptures. They should not be weary of hardship, not be picky about food, and not be picky about beds. They should encourage themselves to be happy with the Dharma. This practice can endure.'

。當敬同學，當持同學作兄弟，當端外內，外者身口過，內者心過，當思惟是二事，法可久。坐自思惟，九孔惡露無所不有，一孔主內，九孔皆出不凈；飢飽寒熱，皆為苦極，身體難得宜適，皆不凈潔；內懷不凈，風寒熱見外，有不凈反自覆，鼻見吐寒熱，心皆不喜，有臭者，亦不惡不喜，比丘當端心內外，法可久。視天下人，帝王亦死，貧富貴賤，無有離死者，同死生之道，如人夢見好舍好園豪貴快樂，寤則不見，世間所有貧富貴賤，如人夢耳，自思惟世間，譬如人夢。比丘持是七法，思惟莫失，法可久。

「復有七法。比丘僧當有慈心於天下，有慈心於佛，人罵不得應，不得恨，持慈心向天下，如獄中有繫囚，常慈心相向。人處世間，亦當慈心轉相愍念，比丘執心人罵無怒，將踧無喜生有是心，可以無憂。所以不與世人諍者，譬如牸牛食芻草，出乳乳出酪，酪出酥酥成醍醐，持心當如醍醐，奉佛戒，法可久。端舌莫妄語，語莫傷人意，舌當端，舌不端，使人不得道；舌致刀杖或致滅門，為道常當端舌，法可久。端心莫念惡，莫思淫，有淫心者，不成阿羅漢道。夜臥淫慾態欲來者，當念女人惡露，淫意即解；恨怒心來，當念生在地上不久，法可久。若有將請比丘飲食，餘人不得念言：『是比丘獨得，我不得。』不得有是。曹念比丘病人，儻有義持醫藥來與之，餘人不得念言：『獨視彼，不視我。』不得念是。人持衣物遺比丘，餘人不得念言：『我獨不得。』何以所行乞丐得者？以在缽中，不得言多少，心如是者，法可久。持戒法慎戒法，不知者當問知戒比丘。唸佛念法念比丘僧，莫得休息，展轉相承用；于衣中得虱，當有慈心向之，法可久。見死人言：『此人既死，不知經道，舉家啼哭，及知識親屬不知，此人獨如去。』比丘以得道，能知死人魂神所趣向，佛經不可不讀，道不可不學，天下徑道眾多王道最大，佛道亦爾，最上道也。如數十人，各持弓箭射埻中，有前中者，有後中者，射不休息，必復中埻，行佛經道如此，莫懈莫念。前以得道，今我不得道，不得有是恨，如人射不休息會中埻，為比丘不止會得道，法可久。坐起當相承用，佛經當讀諷誦，思惟其義，除饉清信士、清信女，如此七，法可久。奉是七七四十九法，如天下水，小溪水流入大溪，大溪水流入江，江流入海。比丘！當如水流入海，為道不止會，當得阿羅漢道。」

佛從王舍國起，呼阿難：「去至巴鄰𨽁。」阿難言：「諾。」即從摩竭國行未至巴鄰𨽁。中間有為羅致𨽁，佛至呼比丘僧：「皆聽。」比丘諾：「受教。」

佛言：「天下有四痛，佛所知，人皆不知。用人不知故，生死不止，無休息時。何等為四？生痛、老痛、病痛、死痛，人不思惟是四痛，強力忍之故生死不絕無休止時，佛故發是四痛以告人。雖有父母妻子，皆當別離，轉相憂思啼哭不止。諸所惡見日在目前，用是故佛出經，當離是四痛，奉八戒，身亦可厭。」

佛言：「一者受佛語。二者當遠離愛慾就道，無所貪諍。三者不妄言、綺語、兩舌、惡口，四者不得殺盜犯人婦女。五者不得嫉妒瞋恚愚癡。六者坐自思惟四痛，著意中。七者思念身體皆不凈。八者視生死身體皆當作土。去佛亦念是四痛，來佛亦念是四痛，去佛亦出是八戒，來佛亦出是八戒，當唸佛經深義。諸比丘！有念于父母妻子，念世間生活者，不得度世道

現代漢語譯本：應當尊敬同修，把同修當作兄弟，應當端正內外。外在是指身口所犯的過錯，內在是指內心所犯的過錯。應當思考這兩件事，佛法才能長久。坐下來自己思考，九竅中沒有不流出污穢之物的，一個孔竅主內，九個孔竅都排出不乾淨的東西；飢餓、飽足、寒冷、炎熱，都是極端的痛苦，身體難以感到舒適，都是不乾淨的；內心懷有不凈，風寒熱等外在因素顯現，有不凈的東西反而會遮蓋自己，鼻子呼出寒熱之氣，內心都不喜歡。有臭味的東西，也不厭惡也不喜歡。比丘應當端正內心和外在，佛法才能長久。觀察天下的人，帝王也會死去，貧窮、富有、尊貴、卑賤，沒有誰能逃脫死亡。都遵循著生死的規律，就像人在夢中見到美好的房屋、花園、豪門貴族和快樂，醒來后就什麼都看不見了。世間所有的貧富貴賤，就像人的夢境一樣，自己思考世間，就像人在做夢。比丘持守這七種法，思考不要丟失，佛法才能長久。 又有七種法。比丘僧應當對天下眾生懷有慈悲之心，對佛陀懷有慈悲之心。別人謾罵不應該回應，不應該怨恨，要懷著慈悲之心對待天下眾生，就像監獄裡被囚禁的人，要常常以慈悲之心相待。人在世間，也應當以慈悲之心互相憐憫。比丘要保持內心，別人謾罵不生氣，即使受到侮辱也不生歡喜，保持這樣的心，就可以沒有憂愁。之所以不與世人爭論，就像母牛吃草，產出牛奶，牛奶製成奶酪，奶酪製成酥油，酥油製成醍醐。保持內心應當像醍醐一樣，奉行佛陀的戒律，佛法才能長久。端正舌頭不要說妄語，說話不要傷害別人的心意，舌頭應當端正。舌頭不端正，會使人無法得道；舌頭會導致刀杖之禍，甚至導致滅門。爲了修行，要常常端正舌頭，佛法才能長久。端正內心不要想惡事，不要思淫慾。有淫慾之心的人，不能成就阿羅漢道。夜晚睡覺時，淫慾的念頭要來時，應當想女人的污穢之物，淫慾的念頭就會消解；怨恨憤怒的念頭要來時，應當想自己生在世上不久，佛法才能長久。如果有施主請比丘吃飯，其他人不應該想：『這個比丘獨自得到，我沒有得到。』不應該有這樣的想法。同修之間有生病的，如果有施主拿醫藥來給他，其他人不應該想：『只照顧他，不照顧我。』不應該有這樣的想法。有人拿衣物送給比丘，其他人不應該想：『只有我沒有得到。』為什麼呢？所行乞討得到的，都在缽中，不應該說多少，內心如果這樣，佛法才能長久。持守戒律，謹慎戒律，不知道的應當問知道戒律的比丘。唸佛、念法、念比丘僧，不要停止，輾轉相傳使用；在衣服中發現虱子，應當對它懷有慈悲之心，佛法才能長久。看到死人說：『這個人已經死了，不知道佛法，全家啼哭，以及親戚朋友都不知道，這個人獨自離去。』比丘因為得道，能夠知道死人的靈魂去向。佛經不可不讀，佛法不可不學，天下道路眾多，王道最大，佛道也是這樣，是最上的道路。就像幾十個人，各自拿著弓箭射靶子，有先中的，有後中的，射箭不停止，必定會再次射中靶子。修行佛法也是這樣，不要懈怠，不要放棄。以前的人已經得道，現在我沒有得道，不應該有這樣的怨恨，就像人射箭不停止會射中靶子一樣，作為比丘不停止修行會得道，佛法才能長久。坐下和起身應當互相幫助，佛經應當讀誦，思考其中的含義，除去飢餓，清信士、清信女，像這樣七種，佛法才能長久。奉行這七七四十九種法，就像天下的水，小溪的水流入大溪，大溪的水流入江河，江河流入大海。比丘！應當像水流入大海一樣，爲了修行不停止，一定會得到阿羅漢道。」 佛陀從王舍城起身，呼喚阿難：『去到巴鄰𨽁。』阿難說：『是。』就從摩竭國出發，還沒有到達巴鄰𨽁。中間有一個地方叫羅致𨽁，佛陀到達后呼喚比丘僧：『都來聽。』比丘們說：『遵命。』 佛陀說：『天下有四種痛苦，佛陀知道，人們都不知道。因為人們不知道，所以生死輪迴不止，沒有休息的時候。哪四種呢？生之苦、老之苦、病之苦、死之苦。人們不思考這四種痛苦，強忍著，所以生死輪迴不絕，沒有停止的時候。所以佛陀才說這四種痛苦來告訴人們。即使有父母妻子，也都會分離，互相憂愁思念，啼哭不止。各種惡事每天都在眼前發生，因此佛陀才說經，應當遠離這四種痛苦，奉行八戒，身體也會感到厭惡。』 佛陀說：『第一，接受佛陀的教誨。第二，應當遠離愛慾，走上修行之路，沒有貪婪和爭鬥。第三，不說妄語、綺語、兩舌、惡口。第四，不得殺生、偷盜、侵犯他人婦女。第五，不得嫉妒、嗔恨、愚癡。第六，坐下來自己思考四種痛苦，放在心中。第七，思考身體都是不乾淨的。第八，看待生死，身體最終都會變成泥土。過去的佛陀也念這四種痛苦，未來的佛陀也念這四種痛苦，過去的佛陀也說這八戒，未來的佛陀也說這八戒，應當思考佛經的深奧含義。各位比丘！如果有人思念父母妻子，思念世間的生活，就不能度過世俗的道路。』

English version: One should respect fellow practitioners, treat them as brothers, and be upright both internally and externally. Externally refers to transgressions of body and speech, while internally refers to transgressions of the mind. One should contemplate these two matters, so that the Dharma may endure. Sitting down, one should reflect that there is no part of the nine orifices that does not exude filth. One orifice governs the interior, while all nine orifices discharge impurities. Hunger, satiety, cold, and heat are all extreme forms of suffering. The body is difficult to keep comfortable and is always unclean. The interior harbors impurities, and when external factors like wind, cold, and heat manifest, the impurities cover oneself. The nose exhales hot and cold air, which the mind dislikes. Even with foul odors, one should neither hate nor like them. A bhikkhu should be upright both internally and externally, so that the Dharma may endure. Observing all people in the world, even emperors die. The poor, the rich, the noble, and the lowly, none can escape death. All follow the path of birth and death, like a person who dreams of beautiful houses, gardens, wealthy nobles, and happiness, but upon waking, sees nothing. All the world's poverty, wealth, nobility, and lowliness are like a person's dream. One should contemplate the world as if it were a dream. A bhikkhu who upholds these seven practices, contemplating them without losing them, will ensure the Dharma endures. There are also seven more practices. The bhikkhu sangha should have loving-kindness towards all beings in the world, and loving-kindness towards the Buddha. When others scold, one should not respond, nor should one harbor resentment. One should direct loving-kindness towards all beings, like prisoners in jail who always treat each other with loving-kindness. People in the world should also show compassion and pity towards each other. A bhikkhu should maintain a mind that does not become angry when scolded, nor joyful when praised. By maintaining such a mind, one can be free from worry. The reason for not arguing with the world is like a cow that eats grass, produces milk, milk becomes cheese, cheese becomes butter, and butter becomes ghee. One's mind should be like ghee. By upholding the Buddha's precepts, the Dharma will endure. One should be upright in speech, not speaking falsely, nor speaking to harm others. The tongue should be upright. An unrighteous tongue can prevent one from attaining the Way. The tongue can lead to weapons and even the destruction of families. For the sake of practice, one should always be upright in speech, so that the Dharma may endure. One should be upright in mind, not thinking evil thoughts, nor lustful thoughts. One with lustful thoughts cannot attain the path of an Arhat. When lustful desires arise at night, one should contemplate the impurities of a woman's body, and the lustful thoughts will dissolve. When resentment and anger arise, one should contemplate that one's life on earth is short, so that the Dharma may endure. If a donor invites a bhikkhu for a meal, others should not think, 'That bhikkhu alone receives, and I do not.' One should not have such thoughts. If a fellow practitioner is sick, and a donor brings medicine for him, others should not think, 'He is cared for, but I am not.' One should not have such thoughts. If someone gives clothing to a bhikkhu, others should not think, 'Only I did not receive.' Why? What is obtained through begging is in the bowl. One should not speak of more or less. If the mind is like this, the Dharma will endure. One should uphold the precepts, be cautious of the precepts, and those who do not know should ask bhikkhus who know the precepts. One should contemplate the Buddha, the Dharma, and the bhikkhu sangha without ceasing, passing it on from one to another. If one finds a louse in one's clothing, one should have loving-kindness towards it, so that the Dharma may endure. Upon seeing a dead person, one should say, 'This person has died, not knowing the Dharma. The whole family weeps, and relatives and friends do not know that this person has gone alone.' A bhikkhu, having attained the Way, can know where the soul of the dead goes. The Buddha's scriptures must be read, and the Dharma must be learned. There are many paths in the world, the path of kings is the greatest, and the path of the Buddha is also the greatest, the supreme path. It is like dozens of people each holding a bow and arrow, shooting at a target. Some hit first, some hit later. If they do not stop shooting, they will surely hit the target again. Practicing the Buddha's path is like this. Do not be lazy, do not give up. Those who came before have attained the Way, and now I have not attained the Way. One should not have such resentment. Like a person who does not stop shooting will hit the target, a bhikkhu who does not stop practicing will attain the Way, so that the Dharma may endure. Sitting and rising, one should help each other. The Buddha's scriptures should be read and recited, and one should contemplate their meaning. One should remove hunger, and faithful laymen and laywomen, like these seven, will ensure the Dharma endures. By upholding these seven times seven, forty-nine practices, it is like the water of the world. The water of a small stream flows into a large stream, the water of a large stream flows into a river, and the river flows into the sea. Bhikkhus! You should be like water flowing into the sea. If you do not stop practicing, you will surely attain the path of an Arhat. The Buddha arose from the city of Rajagriha and called to Ananda, 'Go to Palimgrama.' Ananda said, 'Yes.' He then departed from Magadha, but had not yet reached Palimgrama. In the middle, there was a place called Rohita, and the Buddha arrived and called to the bhikkhu sangha, 'All listen.' The bhikkhus said, 'We obey.' The Buddha said, 'There are four sufferings in the world that the Buddha knows, but people do not know. Because people do not know, the cycle of birth and death does not cease, and there is no rest. What are the four? The suffering of birth, the suffering of old age, the suffering of sickness, and the suffering of death. People do not contemplate these four sufferings, and they endure them with force, so the cycle of birth and death does not cease, and there is no end. Therefore, the Buddha speaks of these four sufferings to tell people. Even if one has parents and a spouse, they will all be separated, and they will worry and think of each other, weeping without end. All kinds of evil things happen daily before one's eyes. Therefore, the Buddha speaks of the scriptures, and one should distance oneself from these four sufferings, uphold the eight precepts, and the body will also feel disgust.' The Buddha said, 'First, accept the Buddha's teachings. Second, one should distance oneself from desire and follow the path of practice, without greed or strife. Third, do not speak falsely, nor use flowery language, nor speak with a double tongue, nor use harsh words. Fourth, do not kill, steal, or violate another's wife. Fifth, do not be jealous, angry, or foolish. Sixth, sit down and contemplate the four sufferings, keeping them in mind. Seventh, contemplate that the body is all impure. Eighth, view birth and death, and that the body will eventually become earth. The Buddhas of the past also contemplated these four sufferings, and the Buddhas of the future also contemplate these four sufferings. The Buddhas of the past also spoke of these eight precepts, and the Buddhas of the future also speak of these eight precepts. One should contemplate the profound meaning of the Buddha's scriptures. Bhikkhus! If there are those who think of their parents and spouse, and think of worldly life, they cannot cross the path of the world.'

。樂世間心不樂道，道從心起，心正者可得道，心小端可得上天，明經者可得作人，當斷地獄、畜生、餓鬼道。佛為天下正生死道，諸比丘當思惟之。」

佛從羅致聚，呼阿難：「去至巴鄰聚。」阿難言：「諾。」即隨佛去。時比丘僧，有千二百五十人，佛至巴鄰聚，樹下坐。巴鄰聚鬼神即往告逝心理家，皆出有持席者，持𣯾𣰆者，持燈者，皆往至佛所，前為佛作禮，卻在一面坐。

佛告逝心理家：「人在世間，其有貪慾，自放恣者，即有五惡。何等為五？一者財產日耗減。二者不知道意。三者眾人所不敬，死時有悔。四者醜名惡聲，遠聞天下。五者死入地獄三惡道中。人能伏心，不自放恣者，即有五善。何等為五？一者財產日增。二者有道行。三者眾人所敬，至死無悔。四者好名善譽，遠聞天下。五者死生上福德之處。不自放恣，有是五善，汝等自思惟之。」佛為逝心理家說經竟，皆歡喜，為佛作禮而去。

佛起到阿衛聚，坐一樹下，持道眼見上諸天，使賢善神營護此地。佛從宴坐起，出阿衛聚，更坐一處。賢者阿難正服從坐起，稽首畢一面住。佛問阿難：「誰圖此巴鄰聚，起城郭者？」對曰：「摩竭大臣雨舍公，圖起此城，欲以遏絕越祇。」

佛言：「善哉！阿難！雨舍公之賢，乃知圖此。吾見忉利天上諸神妙天，共護此地，其有土地，為天上諸神所護持者，其地必安且貴。又此地者，天之中也。主此四分野之天，名曰仁意，仁意所護者，其國久而益勝，必多聖賢智謀之人，余國不及，亦無有能壞者。是巴鄰城，欲壞時，當以三事：一者大火，二者大水，三者中人與外人謀；乃壞此城。」

大臣雨舍聞佛與比丘眾，從摩竭國轉游到此，即乘王威嚴車五百乘，出巴鄰聚往到佛所，前為佛作禮，卻坐一面，前白佛：「明日寧可與諸比丘俱于舍小食？」佛默然不應。雨舍公言如是者三。佛法默然者，如言：「可。」雨舍公即去，嚴舍中，為佛及諸比丘僧，施設床座，然燈火，飯食具。

明日，雨舍公往請佛，佛時與比丘僧千二百五十人俱往。飯食訖竟，佛即咒愿言：「使若得道，莫樂國公位，雖今世不得離於縣官者，若今飯佛及比丘僧，使若後世脫于縣官。世有明者，當飯食賢善道人，道人咒愿，不棄仕官，求官不可有貪心、酷心、進心、樂心、勸心，去是五心事縣官者，可得無他，死後可得除地獄之罪。雨舍公！若自思惟。」公言：「諾，受教。」佛及比丘僧皆起去。佛出城門，公即隨佛后，視佛從何城門出，欲名佛所出門為佛城門；所度小溪水，名為佛溪。

佛至江水邊，時，人民大眾多欲度，中有乘舫舡者、小舡者、竹桴度者，佛坐思念：「我未作佛時，度此曹水，乘桴船度，今我身不復乘桴船度水。」佛自念言：「我是度人師，使人得度世道，不復從人受度。」念適已，諸比丘皆已度。佛呼阿難：「俱至拘鄰聚。」阿難言：「諾。」佛即與千二百五十比丘，悉俱至拘鄰聚。佛言諸比丘：「皆聽。持善心與天下無諍，自思惟當知無常，以慧憂身。持善心與天下無諍，自思惟以即明，明者即去貪淫、瞋恚、愚癡之態，三態去，即得度世道，不復生死，心不復走，一心無所著，如國王樂獨思，若干人眾中我獨主。得道者，度世者，亦自思心，有若干千萬端，今皆主是心，如國王典主人民。」

佛復從拘鄰聚，呼阿難：「俱至喜豫國

現代漢語譯本：世人只貪戀世俗的享樂而不喜歡修道，然而道是由心而生的。心正的人可以得道，心懷善念的人可以升入天界。通曉經典的人可以成為合格的人，應當斷絕地獄、畜生、餓鬼這三惡道。佛陀是爲了天下眾生指引正確的生死之道，各位比丘應當深思這些道理。 佛陀從羅致聚出發，呼喚阿難說：『去巴鄰聚。』阿難回答：『遵命。』就跟隨佛陀去了。當時有比丘僧一千二百五十人。佛陀到達巴鄰聚，在一棵樹下坐下。巴鄰聚的鬼神立刻去通知當地的官員，他們都出來，有的拿著蓆子，有的拿著水壺，有的拿著燈，都來到佛陀面前，向佛陀行禮，然後在一旁坐下。 佛陀告訴當地的官員：『人在世間，如果貪圖享樂，放縱自己，就會有五種惡果。哪五種呢？第一，財產日益減少；第二，不明白道的真諦；第三，不被眾人尊敬，臨死時會感到後悔；第四，醜惡的名聲傳遍天下；第五，死後墮入地獄三惡道。如果人能約束自己的心，不放縱自己，就會有五種善果。哪五種呢？第一，財產日益增多；第二，有修道的行為；第三，被眾人尊敬，直到死都沒有悔恨；第四，美好的名聲傳遍天下；第五，死後升入福德之地。不放縱自己，就有這五種善果，你們自己好好思考吧。』佛陀為當地官員講經完畢，他們都非常高興，向佛陀行禮后離去。 佛陀起身前往阿衛聚，在一棵樹下坐下，用道眼看到天上的諸神，讓賢善的神靈守護這片土地。佛陀從禪定中起身，離開阿衛聚，又坐到另一個地方。賢者阿難整理好衣服，從座位上起身，行禮完畢後站在一旁。佛陀問阿難：『是誰規劃了巴鄰聚，建造了城墻？』阿難回答說：『是摩竭國的大臣雨舍公，他規劃建造這座城，想要以此來阻擋越祇國。』 佛陀說：『很好啊，阿難！雨舍公真是賢能，竟然知道規劃此事。我看到忉利天上的諸位神靈，共同守護這片土地。凡是有土地被天上的神靈所守護，那片土地必定安穩而尊貴。而且這片土地，也是天地的中心。主宰這四方土地的神靈，名叫仁意。被仁意所守護的國家，會越來越強盛，必定會出現許多聖賢和有智慧謀略的人，其他國家都比不上，也沒有誰能夠摧毀它。這座巴鄰城，如果想要被摧毀，會因為三件事：第一，大火；第二，大水；第三，內部的人與外部的人勾結。』 大臣雨舍公聽說佛陀和比丘僧眾，從摩竭國遊歷到這裡，就乘坐五百輛威嚴的馬車，從巴鄰聚出發來到佛陀面前，向佛陀行禮，然後在一旁坐下，上前對佛陀說：『明天是否可以邀請您和各位比丘到我的府上用齋？』佛陀沉默不語。雨舍公這樣說了三次。佛陀沉默不語，就如同說：『可以。』雨舍公就離開了，在府上準備好床座，點燃燈火，準備好飯食。 第二天，雨舍公去請佛陀，佛陀當時和一千二百五十位比丘僧一同前往。用完齋飯後，佛陀就祝願說：『如果能得道，就不要貪戀國公的地位。即使今生不能脫離官職，如果今天供養佛陀和比丘僧，也能使你來世脫離官職。世上有明智的人，應當供養賢善的修行人。修行人的祝願，不會拋棄為官之人。求官不可有貪心、殘酷心、進取心、享樂心、勸誘心。去除這五種心去為官，就可以平安無事，死後可以免除地獄的罪過。雨舍公！你要自己好好思考。』雨舍公說：『遵命，謹記教誨。』佛陀和比丘僧都起身離去。佛陀走出城門，雨舍公就跟在佛陀身後，看著佛陀從哪個城門出去，想要把佛陀所出的城門命名為佛城門；佛陀所渡過的小溪水，命名為佛溪。 佛陀來到江邊，當時，很多人想要渡江，有的乘坐大船，有的乘坐小船，有的乘坐竹筏。佛陀坐著思考：『我還沒有成佛的時候，渡過這條河水，是乘坐木筏和船隻，現在我自身不再需要乘坐木筏和船隻渡水了。』佛陀自己想：『我是度人的導師，使人能夠脫離世俗的苦海，不再需要從別人那裡接受救度。』剛想到這裡，所有的比丘都已經渡過了河。佛陀呼喚阿難：『一起去拘鄰聚。』阿難回答：『遵命。』佛陀就和一千二百五十位比丘，一同前往拘鄰聚。佛陀對各位比丘說：『你們都聽著。要以善良的心與天下無爭，自己要思考明白無常的道理，用智慧來約束自身。要以善良的心與天下無爭，自己要思考明白真理，明白真理的人就會去除貪慾、嗔恨、愚癡的狀態。去除這三種狀態，就可以脫離世俗的苦海，不再有生死輪迴，心不再動搖，一心無所執著，就像國王喜歡獨自思考一樣，在眾人之中我獨自做主。得道的人，脫離世俗的人，也要自己思考自己的心，有千千萬萬種想法，現在都要主宰自己的心，就像國王統治人民一樣。』 佛陀又從拘鄰聚出發，呼喚阿難：『一起去喜豫國。』

English version: People in the world only indulge in worldly pleasures and do not like to cultivate the Way, but the Way arises from the heart. Those with a righteous heart can attain the Way, and those with a kind heart can ascend to the heavens. Those who understand the scriptures can become qualified people, and they should cut off the three evil paths of hell, animals, and hungry ghosts. The Buddha is guiding all beings in the world on the correct path of life and death, and all monks should contemplate these principles. The Buddha departed from Luo Zhi Ju and called to Ananda, saying, 'Go to Ba Lin Ju.' Ananda replied, 'Yes, Lord,' and followed the Buddha. At that time, there were 1,250 monks. The Buddha arrived at Ba Lin Ju and sat under a tree. The spirits of Ba Lin Ju immediately went to inform the local officials, who all came out, some holding mats, some holding water pots, and some holding lamps. They all came before the Buddha, bowed to him, and then sat to one side. The Buddha told the local officials, 'People in the world, if they are greedy for pleasure and indulge themselves, they will have five evil consequences. What are the five? First, their wealth will decrease daily; second, they will not understand the true meaning of the Way; third, they will not be respected by others and will feel regret at the time of death; fourth, their ugly reputation will spread throughout the world; fifth, after death, they will fall into the three evil paths of hell. If people can restrain their hearts and not indulge themselves, they will have five good consequences. What are the five? First, their wealth will increase daily; second, they will have the practice of the Way; third, they will be respected by others and will have no regrets until death; fourth, their good reputation will spread throughout the world; fifth, after death, they will ascend to a place of merit. Not indulging oneself has these five good consequences, you should all think about it carefully.' After the Buddha finished speaking the sutra to the local officials, they were all very happy, bowed to the Buddha, and left. The Buddha got up and went to A Wei Ju, sitting under a tree. With his divine eye, he saw the gods in the heavens, and he had the virtuous gods protect this land. The Buddha rose from meditation, left A Wei Ju, and sat in another place. The virtuous Ananda adjusted his clothes, rose from his seat, bowed, and stood to one side. The Buddha asked Ananda, 'Who planned Ba Lin Ju and built the city walls?' Ananda replied, 'It was the minister Yu She Gong of the Magadha kingdom. He planned to build this city to block the Yue Zhi kingdom.' The Buddha said, 'Very good, Ananda! Yu She Gong is truly virtuous, knowing to plan this matter. I see the gods in the Trayastrimsa heaven, jointly protecting this land. Wherever there is land protected by the gods in the heavens, that land will surely be peaceful and noble. Moreover, this land is also the center of heaven and earth. The god who governs this land in the four directions is named Ren Yi. The country protected by Ren Yi will become increasingly prosperous, and there will surely be many sages and wise strategists. Other countries cannot compare, and no one can destroy it. If this city of Ba Lin is to be destroyed, it will be due to three things: first, a great fire; second, a great flood; third, internal people colluding with external people.' Minister Yu She Gong heard that the Buddha and the monks had traveled from the Magadha kingdom to this place, so he rode in five hundred majestic chariots and went from Ba Lin Ju to the Buddha. He bowed to the Buddha and then sat to one side. He stepped forward and said to the Buddha, 'Tomorrow, would it be possible to invite you and the monks to my residence for a meal?' The Buddha remained silent. Yu She Gong said this three times. The Buddha's silence was like saying, 'Yes.' Yu She Gong then left, prepared the beds in his residence, lit the lamps, and prepared the food. The next day, Yu She Gong went to invite the Buddha. The Buddha then went with 1,250 monks. After the meal, the Buddha made a blessing, saying, 'If you can attain the Way, do not covet the position of a duke. Even if you cannot escape official duties in this life, if you offer food to the Buddha and the monks today, it will enable you to escape official duties in the next life. Wise people in the world should offer food to virtuous practitioners. The blessings of practitioners will not abandon those who are officials. When seeking office, one must not have greed, cruelty, ambition, pleasure-seeking, or persuasive hearts. If one removes these five hearts and serves as an official, one can be safe and free from trouble, and after death, one can be freed from the sins of hell. Yu She Gong! You must think about this carefully.' Yu She Gong said, 'Yes, I will remember your teachings.' The Buddha and the monks all got up and left. The Buddha went out of the city gate, and Yu She Gong followed behind the Buddha, watching which city gate the Buddha exited from, wanting to name the gate the Buddha exited from as the Buddha Gate; the small stream the Buddha crossed, he wanted to name the Buddha Stream. The Buddha came to the riverbank. At that time, many people wanted to cross the river. Some were riding in large boats, some in small boats, and some on bamboo rafts. The Buddha sat and thought, 'When I had not yet become a Buddha, I crossed this river by raft and boat. Now, I no longer need to cross the river by raft and boat.' The Buddha thought to himself, 'I am the teacher who guides people, enabling them to escape the sea of worldly suffering. I no longer need to receive salvation from others.' Just as he thought this, all the monks had already crossed the river. The Buddha called to Ananda, 'Let's go to Ju Lin Ju.' Ananda replied, 'Yes, Lord.' The Buddha then went with 1,250 monks to Ju Lin Ju. The Buddha said to the monks, 'Listen, all of you. With a kind heart, do not contend with the world. You must contemplate and understand the principle of impermanence, and use wisdom to restrain yourselves. With a kind heart, do not contend with the world. You must contemplate and understand the truth. Those who understand the truth will remove the states of greed, hatred, and ignorance. By removing these three states, one can escape the sea of worldly suffering, no longer have the cycle of birth and death, and the heart will no longer waver. With a single-minded focus, one will be unattached, just like a king who enjoys solitary contemplation. Among the crowd, I alone am the master. Those who have attained the Way, those who have escaped the world, must also contemplate their own hearts. There are thousands upon thousands of thoughts, and now you must master your own heart, just like a king who governs his people.' The Buddha then departed from Ju Lin Ju and called to Ananda, 'Let's go to the country of Xi Yu.'

。」阿難言：「諾。」佛與諸比丘俱至喜豫國揵提樹下坐。佛遣諸比丘僧于喜豫國分衛，以還，白佛言：「喜豫國多病者，人民多死者，中有優婆塞，名玄鳥、時仙、初動、式賢、淑賢、快賢、伯宗、兼尊、德舉、上凈，等十人，皆優婆塞，持五戒，今皆死。」諸比丘俱問佛：「是諸優婆塞，死者皆趣何道？」佛言：「玄鳥等十人，死皆在不還道中。」

佛告諸比丘僧：「若曹但見十人死，佛持天眼見，見優婆塞死者五百人，皆生不還道中。復有二百優婆塞，如難提等，生時無淫態、無怒態、無癡態，死皆生忉利天上，得溝港道，當復七死七生便得阿羅漢道。玄鳥等五百人，皆得不還道，自於天上得應真道。」佛告諸比丘：「若行分衛來還，何為道是十優婆塞？若曹故欲擾佛，謂佛不欲聞是惡，佛亦當何所畏難，其有生者皆當死，過去、當來、現在諸佛，皆般泥洹。今我作佛，亦當般泥洹，用是身故作佛，若干劫求佛，止生死之道，作佛絕生死之本，知是人本從癡故，從癡為行，從行為識，從識為字色，從字色為六入，從六入為栽，從栽為痛，從痛為愛，從愛為求，從求為有，從有為生，從生為老死，憂悲苦不如意惱，如是合大苦陰墮習。佛故思惟生死本，如車有輪，車行無休息時，人從癡故得生死，以去癡便癡滅，以癡滅便行滅，以行滅便識滅，以識滅便字色滅，以字色滅便六入滅，以六入滅便栽滅，以栽滅便痛滅，以痛滅便愛滅，以愛滅便求滅，以求滅便有滅，以有滅便生滅，以生滅便老死滅，以老死滅便憂悲苦不如意惱滅，如是合大陰墮習為盡。佛故先為若曹說，癡故有生死，慧者持道，不復生死。」

佛言：「若曹當念奉佛法聖眾凈戒，相承用教佛經，當思惟端心，不復更生死，無憂哭之患。」

佛從喜豫聚，呼阿難：「至維耶梨國。」阿難言：「諾。」佛從喜豫聚，至維耶梨國，未至七里，佛止㮈園中。有淫女人，字㮈女，有五百淫女弟子，于城中聞佛以來在㮈園中，皆敕五百淫女弟子，令好莊衣嚴車，從城中出，至佛所欲見佛，為佛跪拜。時，佛在㮈園中，與千比丘俱，為諸比丘說經。佛見㮈女與五百淫弟子俱，皆好莊衣，佛敕諸比丘：「汝曹見㮈女與五百淫弟子俱，皆低頭，端若心，雖好莊衣來，譬如畫瓶，外有好畫，中但有不凈，封結不可發解，解者不凈臭即至。㮈女皆是瓶輩，其有比丘當見力。何等為見力？去惡就善，不聽淫態，寧自破骨破心燔燒身體，終不隨心作惡，不但力士為多力，能自端心，勝於力士。佛與心諍以來，其劫無數，不聽隨心，勤力精進，自致作佛。比丘可自齊端其心，心久在不凈中，今亦可自拔擢，自思惟身體五藏，亦可齊止生死之法，視外亦苦，視中亦苦，端若心。」

㮈女到，下車至佛所，為佛作禮卻坐一面，諸比丘皆低頭。佛言：「若何緣來？」㮈女言：「我數聞佛尊于諸天，故來跪拜。」佛言：「㮈女！若樂作女人耶？」㮈女言：「天使我作女人耳，我不樂也。」佛言：「汝不樂作女人者，誰使汝畜五百淫弟子者？」㮈女言：「是皆貧民，我養護之。」佛言：「不然。若不厭女人之病，月期不凈，拘絆捶杖，不得自在，不厭汝身，反更從五百人。」㮈女言：「我癡所致，慧者不為是。」佛言：「審如是者善。」㮈女即長跪白佛：「明日請佛及比丘僧。」佛默然不應。㮈女大喜，即起為佛作禮而去

現代漢語譯本：阿難回答說：『是的。』佛陀和眾比丘一同來到喜豫國的揵提樹下坐定。佛陀派遣眾比丘在喜豫國乞食，回來后稟告佛陀說：『喜豫國多有病人，人民死亡眾多，其中有優婆塞，名叫玄鳥、時仙、初動、式賢、淑賢、快賢、伯宗、兼尊、德舉、上凈等十人，他們都是持守五戒的優婆塞，現在都去世了。』眾比丘一同問佛陀：『這些去世的優婆塞，都往生到哪一道了呢？』佛陀說：『玄鳥等十人，死後都處於不還道中。』 佛陀告訴眾比丘：『你們只看到十人去世，我以天眼觀察，看到有五百位優婆塞去世，都往生到不還道中。還有二百位優婆塞，像難提等人，生前沒有淫慾、嗔怒、愚癡的念頭，死後都往生到忉利天上，得到溝港道，當經歷七次生死後便能證得阿羅漢道。玄鳥等五百人，都證得不還道，在天上就能證得應真道。』佛陀告訴眾比丘：『你們乞食回來時，為何要說這十位優婆塞的事？如果你們故意要擾亂我，認為我不願聽這些不好的事，我又有何畏懼呢？凡是有生者都將有死，過去、未來、現在的諸佛，都會般涅槃。現在我成佛，也終將般涅槃，因為這個身體才成佛，經過若干劫求佛，是爲了止息生死之道，成佛是爲了斷絕生死的根本。知道人本源於愚癡，從愚癡產生行為，從行為產生意識，從意識產生名色，從名色產生六入，從六入產生觸，從觸產生受，從受產生愛，從愛產生求，從求產生有，從有產生生，從生產生老死，憂愁悲傷痛苦不如意惱，這樣就形成了大苦陰的習性。佛陀因此思惟生死的根本，就像車有輪子，車子行駛沒有休息的時候，人從愚癡而有生死，去除愚癡，愚癡就滅，愚癡滅則行為滅，行為滅則意識滅，意識滅則名色滅，名色滅則六入滅，六入滅則觸滅，觸滅則受滅，受滅則愛滅，愛滅則求滅，求滅則有滅，有滅則生滅，生滅則老死滅，老死滅則憂愁悲傷痛苦不如意惱滅，這樣就使大苦陰的習性完全滅盡。佛陀因此先為你們說，因為愚癡才有生死，有智慧的人持守正道，不再有生死。』 佛陀說：『你們應當唸誦奉行佛法、聖眾、清凈戒律，相互傳承教導佛經，應當思惟端正心念，不再有生死，沒有憂愁哭泣的禍患。』 佛陀從喜豫聚出發，呼喚阿難：『前往維耶梨國。』阿難回答說：『是的。』佛陀從喜豫聚出發，前往維耶梨國，還沒到七里，佛陀停留在㮈園中。有一位人，名叫㮈女，有五百位弟子，在城中聽說佛陀來到㮈園中，都命令五百位**弟子，好好打扮，乘坐華麗的車子，從城中出來，到佛陀那裡想見佛陀，向佛陀跪拜。當時，佛陀在㮈園中，和一千位比丘在一起，為眾比丘說法。佛陀看到㮈女和五百位淫弟子一同前來，都打扮得花枝招展，佛陀告誡眾比丘：『你們看到㮈女和五百位淫弟子一同前來，都低下頭，端正心念，雖然打扮得華麗，就像畫瓶一樣，外面有好看的圖畫，裡面卻是不乾淨的東西，封住不能打開，打開后不凈的臭味就來了。㮈女都是像瓶子一樣的人，其中的比丘應當看到力量。什麼是看到力量？就是去除惡行，趨向善行，不聽從淫慾的念頭，寧願自己破骨破心，焚燒身體，也終不隨心作惡，不只是力士才算有力，能端正心念，勝過力士。佛陀和心念鬥爭以來，已經無數劫，不聽從心念，勤奮精進，才成就佛道。比丘們應當自己端正心念，心念長久處於不凈之中，現在也可以自己拔除，自己思惟身體五臟，也可以停止生死之法，看外面是苦，看裡面也是苦，端正心念。』 㮈女到達后，下車來到佛陀面前，向佛陀行禮後坐在一旁，眾比丘都低下頭。佛陀問：『你為何而來？』㮈女說：『我多次聽說佛陀尊貴于諸天，所以前來跪拜。』佛陀說：『㮈女！你喜歡做女人嗎？』㮈女說：『是天神讓我做女人的，我並不喜歡。』佛陀說：『你不喜歡做女人，是誰讓你畜養五百位淫弟子的？』㮈女說：『他們都是貧民，我養護他們。』佛陀說：『不是這樣的。如果你不厭惡女人的疾病，月經不凈，拘束鞭打，不得自在，不厭惡你的身體，反而去追隨五百人。』㮈女說：『這是我愚癡所致，有智慧的人不會這樣做。』佛陀說：『如果真是這樣，那就很好。』㮈女立即長跪稟告佛陀：『明天請佛陀和比丘僧來。』佛陀默然不語。㮈女非常高興，立即起身向佛陀行禮后離去。

English version: Ananda replied, 'Yes.' The Buddha and the monks went together to sit under the Ghandi tree in the country of Hiyu. The Buddha sent the monks to beg for alms in the country of Hiyu. Upon their return, they reported to the Buddha, 'There are many sick people in the country of Hiyu, and many people are dying. Among them are lay disciples named Xuan Niao, Shi Xian, Chu Dong, Shi Xian, Shu Xian, Kuai Xian, Bo Zong, Jian Zun, De Ju, and Shang Jing, ten in total. They were all lay disciples who observed the five precepts, and now they have all passed away.' The monks together asked the Buddha, 'Where have these deceased lay disciples gone?' The Buddha said, 'Xuan Niao and the other ten have all passed away into the state of non-return.' The Buddha told the monks, 'You only saw ten people die, but with my heavenly eye, I see that five hundred lay disciples have died and all have been reborn into the state of non-return. There are also two hundred lay disciples, like Nandi and others, who had no thoughts of lust, anger, or ignorance in their lives. After death, they were all reborn in the Trayastrimsa Heaven, attained the path of the stream-enterer, and after seven more deaths and seven more births, they will attain the path of Arhatship. Xuan Niao and the other five hundred have all attained the state of non-return, and in heaven, they will attain the path of the true one.' The Buddha told the monks, 'When you returned from begging for alms, why did you mention these ten lay disciples? If you deliberately want to disturb me, thinking that I do not want to hear these bad things, what do I have to fear? All who are born will die. The Buddhas of the past, future, and present will all enter Nirvana. Now that I have become a Buddha, I will also enter Nirvana. It is because of this body that I became a Buddha. After countless kalpas of seeking Buddhahood, it was to stop the path of birth and death. Becoming a Buddha is to cut off the root of birth and death. Knowing that people originate from ignorance, from ignorance comes action, from action comes consciousness, from consciousness comes name and form, from name and form come the six entrances, from the six entrances comes contact, from contact comes feeling, from feeling comes craving, from craving comes seeking, from seeking comes existence, from existence comes birth, from birth comes old age and death, sorrow, grief, pain, and displeasure. Thus, the great mass of suffering is formed. Therefore, the Buddha contemplated the root of birth and death, like a cart with wheels, the cart moves without rest. People have birth and death because of ignorance. If ignorance is removed, ignorance is extinguished. When ignorance is extinguished, action is extinguished. When action is extinguished, consciousness is extinguished. When consciousness is extinguished, name and form are extinguished. When name and form are extinguished, the six entrances are extinguished. When the six entrances are extinguished, contact is extinguished. When contact is extinguished, feeling is extinguished. When feeling is extinguished, craving is extinguished. When craving is extinguished, seeking is extinguished. When seeking is extinguished, existence is extinguished. When existence is extinguished, birth is extinguished. When birth is extinguished, old age and death are extinguished. When old age and death are extinguished, sorrow, grief, pain, and displeasure are extinguished. Thus, the great mass of suffering is completely extinguished. Therefore, the Buddha first told you that because of ignorance there is birth and death. Those with wisdom hold to the path and will no longer have birth and death.' The Buddha said, 'You should remember to uphold the Buddha's teachings, the Sangha, and the pure precepts. Pass on the teachings of the Buddha's scriptures. You should contemplate and correct your minds, so that you will no longer have birth and death, and there will be no sorrow or weeping.' The Buddha departed from the gathering at Hiyu and called to Ananda, 'Go to the country of Viyali.' Ananda replied, 'Yes.' The Buddha departed from the gathering at Hiyu and went to the country of Viyali. Before reaching seven miles, the Buddha stopped in the Nala Garden. There was a person named Nala, who had five hundred followers. Upon hearing that the Buddha had arrived in the Nala Garden, they all ordered their five hundred followers to dress well and ride in ornate carriages. They came out of the city to see the Buddha and bow before him. At that time, the Buddha was in the Nala Garden with a thousand monks, teaching the Dharma to the monks. The Buddha saw Nala and her five hundred lustful followers coming together, all dressed in finery. The Buddha instructed the monks, 'When you see Nala and her five hundred lustful followers coming together, all of you lower your heads and correct your minds. Although they are dressed in finery, they are like painted vases. The outside has beautiful paintings, but the inside is unclean. It is sealed and cannot be opened. If it is opened, the unclean stench will come out. Nala and her followers are all like vases. The monks among you should see the power. What is seeing the power? It is to remove evil and move towards good, not to listen to lustful thoughts. Rather than follow your mind to do evil, you should break your bones, break your heart, and burn your body. It is not only the strong who are powerful, but those who can correct their minds are more powerful than the strong. The Buddha has been fighting with his mind for countless kalpas. He did not listen to his mind, but diligently practiced and attained Buddhahood. Monks, you should correct your minds. Your minds have long been in impurity. Now you can pull yourselves out. Contemplate your body and the five organs. You can also stop the cycle of birth and death. Looking outside is suffering, and looking inside is also suffering. Correct your minds.' When Nala arrived, she got out of her carriage and came before the Buddha. She bowed to the Buddha and sat to one side. The monks all lowered their heads. The Buddha asked, 'Why have you come?' Nala said, 'I have often heard that the Buddha is more honored than the gods, so I have come to bow before you.' The Buddha said, 'Nala, do you enjoy being a woman?' Nala said, 'The gods made me a woman, I do not enjoy it.' The Buddha said, 'If you do not enjoy being a woman, who made you keep five hundred lustful followers?' Nala said, 'They are all poor people, and I take care of them.' The Buddha said, 'That is not so. If you do not dislike the diseases of women, the uncleanliness of menstruation, the restrictions and beatings, and the lack of freedom, if you do not dislike your body, why do you follow five hundred men?' Nala said, 'It is because of my ignorance. Those with wisdom would not do this.' The Buddha said, 'If that is truly so, then it is good.' Nala immediately knelt and said to the Buddha, 'Please, tomorrow, invite the Buddha and the Sangha of monks.' The Buddha remained silent. Nala was very happy, and she immediately got up, bowed to the Buddha, and left.

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去未久，維耶離豪姓諸理家，聞佛比丘僧俱來，去城七里，在㮈園中。即乘王威，皆嚴駕乘而出，欲覲見供養佛。中有乘青馬青車，青衣青蓋，青幢青幡，官屬皆青；中有乘黃馬黃車，黃衣黃蓋，黃幢黃幡，官屬皆黃；中有乘赤馬赤車，赤衣赤蓋，赤幢赤幡，官屬皆赤；中有乘白馬白車，白衣白蓋，白幢白幡，官屬皆白；中有乘黑馬黑車，黑衣黑蓋，黑幢黑幡，官屬皆黑。佛遙見車騎數十萬人來，即告諸比丘：「汝欲見忉利天上帝釋苑中侍從出入者，如此諸理家無有異也。」諸理家行到道口，皆下車至佛所，前者為佛跪，中央者皆低頭，最後者但叉手皆坐。佛問：「若曹所從來？」諸理家言：「聞佛在是故，出城跪拜。」中有一人字賓自，起至佛前，熟視佛。佛問：「若何等視？」賓自言：「舉天上天下，皆為佛傾動，我視佛無厭極。」佛言：「賓自！莊當熟視佛，久遠乃復有佛耳，曼有佛時，當受佛教命。」中有四五百理家言：「賓自有大德，與佛共談。」賓自言：「我遙聞佛經，我念作是經久，我適今日乃得見耳，我有慈孝心於佛。」佛言：「天下人少有如賓自輩，慈孝于師。」

佛告賓自：「佛出於天下，知天下生死之道，說經開化天上天下及鬼龍，無不傾側者，是佛第一威神。其有讀佛經，自端心得道者，是佛第二威神。佛于天下說經，賢者無不喜，聞者無不喜，學者轉相教，轉相授導，轉相端心，是佛第三威神。其學佛經者皆喜，如愚人得金，上智者得應真道，第二者可得不還，第三者可得頻來，第四者可得溝港，第五持優婆塞五戒者，可得天上，持三戒者，可得作人。佛出在天下，因現此道，是佛第四威神。」佛告賓自：「若來熟視佛，若說數聞佛名希見佛。時坐中有數十萬人，皆不問佛，若獨問，是佛第五威神。」佛告賓自：「天下智慧者少，無反覆者多，受佛經道，受師好語，持師戒法，諸鬼神龍，無不護視者，吏不敢妄召呼，當慈孝于師，師不從弟子有所求索，在師前當敬師，背後當稱譽師，師死常當憶念，於今賓自者，人中雄善樂法清戒。」

維耶梨逝心理家，請佛明日旦，寧可與諸比丘入城飯食？佛言：「㮈女朝旦來請佛及比丘僧。」諸逝心理家，皆俱去。

㮈女明日旦來至佛所，白佛言：「已設座，飯食具皆已辦，愿天尊屈威神。」佛言：「若徑去，我今隨後。」佛起著衣持缽，與比丘俱入城。城中觀者數十萬人，中有賢善優婆塞，皆言：「佛如明月，弟子如明星，與月相隨。」時，佛好如是。

佛至㮈女家，就坐行澡水，佛及諸比丘僧飯食竟，澡手已畢，㮈女持小機，于佛前坐。佛告㮈女：「聖人及天下尊豪富貴，唯尚戒凈，明佛諸經。坐中語言，無不好聽，其所行處，無不敬愛者，今在天下作人，不貪財色，奉佛神化，死無不生天上者。」佛告㮈女：「善自愛重，持五戒。」佛與比丘俱去。

佛從維耶梨國出，告阿難：「寧可俱至竹芳聚。」阿難言：「諾。」又聞竹芳聚，米穀大貴，諸比丘求分衛難得。佛坐思惟，維耶梨國饑饉，谷糴騰貴，其聚狹小，不能供諸比丘分衛，佛思念，欲遣諸比丘，分佈余國賤米穀處行分衛。佛告諸比丘僧：「是竹芳聚，米穀騰貴，求分衛難得；彼間有沙羅提國豐熟。是維耶梨四界，米穀皆貴，我自與阿難，俱留此竹芳聚。」諸比丘受佛教，皆去至沙羅提國

不久之後，維耶離的豪族理家們聽說佛陀和比丘僧團來到，離城七里，在㮈園中。他們立刻憑藉王族的威望，都整裝駕車而出，想要覲見並供養佛陀。其中，有的乘坐青馬青車，穿著青衣，打著青蓋，舉著青幢青幡，隨從官員也都是青色；有的乘坐黃馬黃車，穿著黃衣，打著黃蓋，舉著黃幢黃幡，隨從官員也都是黃色；有的乘坐赤馬赤車，穿著赤衣，打著赤蓋，舉著赤幢赤幡，隨從官員也都是紅色；有的乘坐白馬白車，穿著白衣，打著白蓋，舉著白幢白幡，隨從官員也都是白色；有的乘坐黑馬黑車，穿著黑衣，打著黑蓋，舉著黑幢黑幡，隨從官員也都是黑色。佛陀遠遠地看見數十萬輛車馬前來，就告訴眾比丘：『你們想看忉利天帝釋苑中侍從出入的樣子嗎？這些理家們和他們沒什麼兩樣。』理家們走到路口，都下車來到佛陀面前，走在前面的向佛陀跪拜，中間的都低頭，最後面的只是合掌而坐。佛陀問：『你們從哪裡來？』理家們說：『聽說佛陀在這裡，所以出城跪拜。』其中有一個人名叫賓自，起身走到佛陀面前，仔細地看著佛陀。佛陀問：『你為什麼這樣看著我？』賓自說：『舉天上天下，都被佛陀所傾動，我看佛陀沒有厭倦的時候。』佛陀說：『賓自！應當仔細地看佛陀，很久以後才會有佛陀出現，當有佛陀出現時，應當接受佛陀的教誨。』其中有四五百個理家說：『賓自有大德，能和佛陀交談。』賓自說：『我遠遠地聽聞佛陀的經典，我一直想著這部經典，今天才得以見到佛陀，我對佛陀有慈孝之心。』佛陀說：『天下很少有人像賓自這樣，對老師有慈孝之心。』 佛陀告訴賓自：『佛陀出現在世間，知道世間生死的道理，講經開化天上天下以及鬼龍，沒有不被感動的，這是佛陀的第一種威神力。那些讀佛經，自己端正心念而得道的人，這是佛陀的第二種威神力。佛陀在世間講經，賢能的人沒有不歡喜的，聽聞的人沒有不歡喜的，學習的人互相教導，互相傳授，互相端正心念，這是佛陀的第三種威神力。那些學習佛經的人都歡喜，就像愚人得到金子，上智者得到應真道，其次可以得到不還果位，再次可以得到一來果位，再次可以得到入流果位，第五種持守優婆塞五戒的人，可以升到天上，持守三戒的人，可以轉生為人。佛陀出現在世間，因為展現了這些道理，這是佛陀的第四種威神力。』佛陀告訴賓自：『你來仔細地看佛陀，說經常聽聞佛陀的名號，很少見到佛陀。當時在座的有數十萬人，都不問佛陀，唯獨你問，這是佛陀的第五種威神力。』佛陀告訴賓自：『世間有智慧的人很少，沒有反覆無常的人很多，接受佛經的道理，接受老師的好話，持守老師的戒律，諸鬼神龍，沒有不護佑他們的，官吏不敢隨意召喚他們，應當對老師有慈孝之心，老師不向弟子有所求索，在老師面前應當尊敬老師，背後應當稱讚老師，老師去世后應當常常憶念，如今的賓自，是人中的雄杰，喜愛佛法，清凈持戒。』 維耶離的逝心理家，請佛陀明天早上，是否可以和眾比丘入城吃飯？佛陀說：『㮈女早上會來請佛陀和比丘僧團。』眾逝心理家，都一起離開了。 㮈女第二天早上來到佛陀那裡，對佛陀說：『已經設好座位，飯食器具都已準備好，愿天尊屈尊降臨。』佛陀說：『你先去，我隨後就到。』佛陀起身穿好衣服，拿著缽，和比丘們一起入城。城中觀看的人有數十萬，其中有賢善的優婆塞，都說：『佛陀像明月，弟子像星星，跟隨在月亮後面。』當時，佛陀的威儀就是這樣。 佛陀來到㮈女家，坐下後行洗手水，佛陀和眾比丘僧飯食完畢，洗手完畢，㮈女拿著小凳子，在佛陀面前坐下。佛陀告訴㮈女：『聖人和天下尊貴豪富的人，都崇尚戒律清凈，明白佛陀的經典。在座中說話，沒有不好聽的，他們所到之處，沒有不被尊敬愛戴的，現在在世間做人，不貪圖財色，奉行佛陀的神化，死後沒有不升到天上的。』佛陀告訴㮈女：『要好好愛惜自己，持守五戒。』佛陀和比丘們一起離開了。 佛陀從維耶離國出來，告訴阿難：『是否可以一起去竹芳聚？』阿難說：『好的。』又聽說竹芳聚，米穀非常昂貴，眾比丘乞食很難得到。佛陀坐著思考，維耶離國饑荒，穀物價格飛漲，那個聚落狹小，不能供養眾比丘乞食，佛陀思念，想要派遣眾比丘，分散到其他國家米穀便宜的地方去乞食。佛陀告訴眾比丘僧：『這個竹芳聚，米穀價格飛漲，乞食很難得到；那邊有沙羅提國，物產豐饒。這個維耶離四境，米穀都很貴，我將和阿難，一起留在這個竹芳聚。』眾比丘接受佛陀的教誨，都去了沙羅提國。

Not long after, the wealthy Li families of Viyali heard that the Buddha and his monastic community had arrived, seven miles from the city, in the 㮈 garden. Immediately, relying on their royal prestige, they all prepared their carriages and set out, wanting to see and make offerings to the Buddha. Among them, some rode blue horses and blue carriages, wore blue clothes, held blue canopies, and carried blue banners and flags, with their officials all in blue; some rode yellow horses and yellow carriages, wore yellow clothes, held yellow canopies, and carried yellow banners and flags, with their officials all in yellow; some rode red horses and red carriages, wore red clothes, held red canopies, and carried red banners and flags, with their officials all in red; some rode white horses and white carriages, wore white clothes, held white canopies, and carried white banners and flags, with their officials all in white; some rode black horses and black carriages, wore black clothes, held black canopies, and carried black banners and flags, with their officials all in black. The Buddha, seeing tens of thousands of carriages and horses approaching from afar, told the monks, 'Do you want to see how the attendants of the Deva King Sakra in the Trayastrimsa Heaven come and go? These Li families are no different.' The Li families, reaching the road, all got out of their carriages and came before the Buddha. Those in front knelt before the Buddha, those in the middle bowed their heads, and those in the back simply clasped their hands and sat down. The Buddha asked, 'Where have you all come from?' The Li families said, 'Having heard that the Buddha is here, we came out of the city to pay our respects.' Among them, a man named Binzi stood up and went before the Buddha, gazing intently at him. The Buddha asked, 'Why do you look at me like that?' Binzi said, 'The heavens and the earth are all moved by the Buddha, and I never tire of looking at you.' The Buddha said, 'Binzi! You should look at the Buddha carefully, for it will be a long time before another Buddha appears. When a Buddha appears, you should accept the Buddha's teachings.' Among them, four or five hundred Li families said, 'Binzi has great virtue, being able to converse with the Buddha.' Binzi said, 'I have heard of the Buddha's teachings from afar, and I have been thinking about them for a long time. Today, I have finally been able to see the Buddha. I have a heart of loving-kindness and filial piety towards the Buddha.' The Buddha said, 'There are few people in the world like Binzi, who have loving-kindness and filial piety towards their teacher.' The Buddha told Binzi, 'The Buddha appears in the world, knowing the way of life and death in the world, and teaches the Dharma to the heavens, the earth, and the dragons and spirits, and none are unmoved. This is the first power of the Buddha. Those who read the Buddha's scriptures and purify their minds to attain enlightenment, this is the second power of the Buddha. When the Buddha teaches the Dharma in the world, the virtuous are all delighted, those who hear it are all delighted, and those who learn it teach each other, pass it on to each other, and purify their minds together. This is the third power of the Buddha. Those who learn the Buddha's scriptures are all delighted, like a fool who finds gold, the wise attain the path of an Arhat, the second can attain the state of non-return, the third can attain the state of once-return, the fourth can attain the state of stream-entry, and the fifth, those who uphold the five precepts of an Upasaka, can be reborn in the heavens, and those who uphold the three precepts can be reborn as humans. The Buddha appears in the world, revealing these truths, this is the fourth power of the Buddha.' The Buddha told Binzi, 'You have come to look at the Buddha carefully, and you say that you often hear the Buddha's name, but rarely see the Buddha. At that time, there were tens of thousands of people sitting there, and none of them asked the Buddha, but you alone asked. This is the fifth power of the Buddha.' The Buddha told Binzi, 'There are few wise people in the world, and many who are fickle. Those who accept the Buddha's teachings, accept the teacher's good words, and uphold the teacher's precepts, the spirits and dragons will all protect them, and the officials will not dare to summon them arbitrarily. They should have loving-kindness and filial piety towards their teacher. The teacher does not seek anything from the disciples. In front of the teacher, they should respect the teacher, and behind the teacher, they should praise the teacher. After the teacher's death, they should always remember the teacher. Now, Binzi is a hero among men, who loves the Dharma and keeps the precepts purely.' The Sishi Li family of Viyali invited the Buddha, asking if it would be possible for the Buddha and the monks to enter the city for a meal the next morning. The Buddha said, 'The 㮈 woman will come in the morning to invite the Buddha and the monastic community.' All the Sishi Li families then left together. The next morning, the 㮈 woman came to the Buddha and said, 'The seats have been set, and the food and utensils are all prepared. May the Heavenly Honored One condescend to come.' The Buddha said, 'You go ahead, and I will follow.' The Buddha got up, put on his robes, took his bowl, and entered the city with the monks. There were hundreds of thousands of people watching in the city, among whom were virtuous Upasakas, who all said, 'The Buddha is like the bright moon, and the disciples are like the stars, following the moon.' At that time, the Buddha's demeanor was like this. The Buddha arrived at the 㮈 woman's house, sat down, and washed his hands. After the Buddha and the monastic community had finished eating, and washed their hands, the 㮈 woman took a small stool and sat in front of the Buddha. The Buddha told the 㮈 woman, 'Sages and the noble and wealthy of the world all value the purity of precepts and understand the Buddha's scriptures. When they speak in gatherings, there is nothing unpleasant to hear, and wherever they go, they are respected and loved. Now, those who live in the world, do not covet wealth and lust, and follow the Buddha's teachings, will all be reborn in the heavens after death.' The Buddha told the 㮈 woman, 'Take good care of yourself and uphold the five precepts.' The Buddha and the monks then left together. The Buddha left the country of Viyali and told Ananda, 'Is it possible to go to Zhufangju together?' Ananda said, 'Yes.' It was also heard that in Zhufangju, rice and grains were very expensive, and it was difficult for the monks to beg for alms. The Buddha sat and pondered. There was a famine in Viyali, and the price of grain was soaring. That settlement was small and could not provide enough alms for the monks. The Buddha thought of sending the monks to other countries where grain was cheaper to beg for alms. The Buddha told the monastic community, 'In this Zhufangju, the price of rice and grain is soaring, and it is difficult to beg for alms. Over there is the country of Shalati, which is abundant in produce. In these four borders of Viyali, the price of rice and grain is very high. I will stay in this Zhufangju with Ananda.' The monks accepted the Buddha's teachings and all went to the country of Shalati.

佛與阿難俱，至竹芳聚，身皆大痛，欲般泥洹。佛自念：「諸比丘皆去，我獨般泥洹，不事無教戒？」阿難從一樹下起至佛所，問佛：「聖體不和寧差不？」佛言：「未差大劇，欲般泥洹。」阿難言：「且莫般泥洹，須比丘僧聚會。」佛告阿難：「我已有經戒，若曹但當案經戒奉行之，我亦在比丘僧中，比丘僧皆已知佛所教敕，事師法皆以付諸弟子，弟子但當持行熟學。今我身皆痛，我持佛威神治病，不復持心思病，如小差狀。」

佛語阿難：「今佛年已尊，且八十，如故車無堅強，我身體如此無堅強，我本不為若曹說，無有墮地不死者，最上有天，名不想入，壽八十億四千萬劫，會當復死，用是故起經于天下，斷生死之根本。我般泥洹以後，無得棄是經戒，轉相承用，自思中外，端心正行，當持戒法，中外令如常。其有四輩弟子，持戒法者，皆佛弟子，其有學佛經道者，皆是佛弟子。佛棄轉輪王，憂天上天下人，亦可自憂疾，去淫態、怒態、癡態。」

佛從竹芳聚，呼阿難：「且復還至維耶梨國。」阿難言：「受教。」佛還維耶梨國，入城持缽行分衛，還止急疾神樹下露坐，思惟生死之事。阿難遠在一樹下，思惟陰房之事，起至佛所，為佛作禮已，住白佛言：「何以不般泥洹？」佛告阿難：「維耶梨國大樂，越耶國大樂，急疾神地大樂，沙達諍城門大樂，城中街曲大樂，社名浮沸大樂，閻浮利天下大樂，越祇大樂，遮波國大樂，薩城門大樂，摩竭國大樂，滿沸大樂，郁提大樂，醯連溪出金山大樂，閻浮利內地，所生五色如畫，人在其中生者大樂。」

佛告阿難：「其有比丘比丘尼，持四法熟思正心不隨心，外亦思善，中亦思善，心亦無所復貪樂，心不驚恐不復走，比丘比丘尼，其有持志意如是四法，名四神足，欲不死一劫可得。」魔時入阿難腹中。佛復告阿難：「如是尚可。」

阿難復言：「佛何以不般泥洹？時足可般泥洹。」佛復言：「閻浮利大樂，其有知是四神足者，當可在天地間一劫有餘。」佛告阿難如是者再三，阿難不應四神足事。佛告阿難：「若卻于樹下自思惟。」

佛起至醯連溪水邊樹下坐，魔來至佛所言：「何以不般泥洹？」佛言：「咄！弊魔！未可般泥洹，須我四輩弟子黠慧得道，須我天上諸天世間人民逮及鬼神智慧得道，須我經法遍佈天下，未可般泥洹。」魔知佛當般泥洹，歡喜而去。

佛坐自思惟：「亦可放棄壽命，意欲放棄壽命。」時天地大動，諸鬼神皆驚。阿難於樹下，驚起至佛所，前以頭面著佛足，卻在一面住，白佛：「我于樹下坐，天地大動，我驚衣毛為起，我生不更是曹地動。」

佛為阿難說：「天地動有八事。何等為八？地在水上，水在風上，風持水，如從地上望天，或時風動水，水動地，地因動，是為一動。有阿羅漢尊貴，自欲試威神，意欲令地動，因以手兩指案地，天地為大動，是為二動。中有天威神大，意欲動地，地即為大動，是為三動。佛為菩薩時，從第四兜術天來下，入母腹中，時，天地為大動。菩薩從右脅生時，天地為大動。菩薩得道為佛時，天地為大動。佛起本經時，天地為大動。佛放棄壽命，天地為大動。」佛告阿難：「今佛卻後三月當般泥洹，天地為當復大動，是為八動。」

阿難聞佛自期三月，即啼而問：「得無以棄壽命？」佛告阿難：「是以棄壽命

現代漢語譯本：佛陀與阿難一同來到竹林聚落，身體都感到劇痛，想要進入涅槃。佛陀心想：『如果所有比丘都離去，我獨自進入涅槃，豈不是沒有教導和戒律了？』阿難從一棵樹下起身來到佛陀身邊，問佛陀：『聖體不適，可有好轉？』佛陀說：『沒有好轉，反而更加劇烈，我想要進入涅槃。』阿難說：『請暫且不要進入涅槃，等比丘僧眾聚會。』佛陀告訴阿難：『我已經有了經文和戒律，你們只需按照經文和戒律奉行，我就如同在比丘僧眾之中。比丘僧眾都知道佛陀的教誨，侍奉師父的法則都已傳給弟子，弟子們只需堅持修行和熟練學習。現在我身體疼痛，我用佛陀的威神來治療疾病，不再用心思來治療疾病，就像稍微好轉的樣子。』 現代漢語譯本：佛陀告訴阿難：『現在佛陀我已經年邁，快八十歲了，就像舊車一樣不再堅固。我的身體也是如此不堅固。我本來不打算告訴你們，世上沒有不死的，最高的天界，名為非想非非想處天，壽命有八十億四千萬劫，最終也會死去。因此，我才在世間宣講佛法，斷除生死的根本。我進入涅槃之後，不要拋棄這些經文和戒律，要互相傳承使用，從內心到外在，端正心思，正確修行，應當遵守戒律，使內外都如常。那些持守戒律的四眾弟子，都是佛陀的弟子。那些學習佛經佛道的，也都是佛陀的弟子。佛陀放棄了轉輪王的地位，憂慮天上、天下和人間的人們，也應該自己憂慮疾病，去除淫慾、憤怒和愚癡的狀態。』 現代漢語譯本：佛陀從竹林聚落呼喚阿難：『我們再回到毗耶離國去。』阿難說：『遵命。』佛陀回到毗耶離國，進入城中持缽乞食，然後回到急疾神樹下露天而坐，思考生死之事。阿難遠遠地在一棵樹下，思考陰房之事，起身來到佛陀身邊，向佛陀行禮后，站在一旁稟告佛陀：『為什麼不進入涅槃？』佛陀告訴阿難：『毗耶離國非常快樂，越耶國非常快樂，急疾神地非常快樂，沙達諍城門非常快樂，城中街道曲折非常快樂，名為浮沸的社團非常快樂，閻浮利天下非常快樂，越祇非常快樂，遮波國非常快樂，薩城門非常快樂，摩竭國非常快樂，滿沸非常快樂，郁提非常快樂，醯連溪流出金山非常快樂，閻浮利內地，所生長的五色如畫，人們生活在其中非常快樂。』 現代漢語譯本：佛陀告訴阿難：『如果有比丘、比丘尼，持守四法，熟思正心，不隨心意，對外也思考善，對內也思考善，心中不再貪戀，心不驚恐，不逃避。比丘、比丘尼，如果能持守這樣的四法，就稱為四神足，想要不死一劫也是可以的。』這時，魔進入了阿難的腹中。佛陀又告訴阿難：『即使這樣也是可以的。』 現代漢語譯本：阿難又說：『佛陀為什麼不進入涅槃？現在正是可以進入涅槃的時候。』佛陀又說：『閻浮利非常快樂，如果有人知道這四神足，就可以在天地間存在一劫以上。』佛陀這樣告訴阿難再三，阿難沒有迴應四神足的事情。佛陀告訴阿難：『你回到樹下自己思考吧。』 現代漢語譯本：佛陀起身來到醯連溪水邊的樹下坐下，魔來到佛陀身邊說：『為什麼不進入涅槃？』佛陀說：『咄！你這可惡的魔！還不能進入涅槃，要等我的四眾弟子都聰明智慧，得道證果，要等天上諸天、世間人民、乃至鬼神都獲得智慧，得道證果，要等我的經法遍佈天下，還不能進入涅槃。』魔知道佛陀將要進入涅槃，歡喜地離開了。 現代漢語譯本：佛陀坐著自己思考：『也可以放棄壽命，想要放棄壽命。』這時，天地大震動，所有鬼神都感到驚恐。阿難在樹下，驚恐地起身來到佛陀身邊，用頭面觸碰佛陀的腳，然後退到一旁站立，稟告佛陀：『我坐在樹下，天地大震動，我驚恐得汗毛都豎了起來，我出生以來從未見過這樣的地動。』 現代漢語譯本：佛陀為阿難解釋說：『天地震動有八種原因。哪八種呢？地在水上，水在風上，風支撐著水，就像從地上望天一樣，有時風動水，水動地，地因此而震動，這是第一種震動。有阿羅漢尊者，想要測試自己的威神，想要讓地動，就用兩根手指按在地上，天地就會大震動，這是第二種震動。有天神威神強大，想要讓地動，地就會大震動，這是第三種震動。佛陀作為菩薩時，從第四兜率天降臨，進入母親的腹中，那時，天地會大震動。菩薩從右脅出生時，天地會大震動。菩薩得道成佛時，天地會大震動。佛陀開始宣講佛法時，天地會大震動。佛陀放棄壽命時，天地會大震動。』佛陀告訴阿難：『現在佛陀將在三個月後進入涅槃，天地將會再次大震動，這是第八種震動。』 現代漢語譯本：阿難聽到佛陀自己定下三個月的期限，就哭著問：『難道要放棄壽命了嗎？』佛陀告訴阿難：『是的，要放棄壽命。』

English version: The Buddha and Ananda were together at the Bamboo Grove, both experiencing great pain and desiring to enter Nirvana. The Buddha thought, 'If all the monks depart and I alone enter Nirvana, wouldn't that be without teaching and precepts?' Ananda rose from under a tree and came to the Buddha, asking, 'Is the Holy Body unwell, is there any improvement?' The Buddha said, 'There is no improvement, it is even more severe, and I wish to enter Nirvana.' Ananda said, 'Please do not enter Nirvana yet, wait for the assembly of the monastic community.' The Buddha told Ananda, 'I already have the scriptures and precepts. You only need to follow the scriptures and precepts, and I will be as if among the monastic community. The monastic community all know the Buddha's teachings, and the rules for serving the teacher have been passed on to the disciples. The disciples only need to persist in practice and study diligently. Now my body is in pain, and I am using the Buddha's divine power to treat the illness, no longer using my mind to treat the illness, as if it is slightly better.' English version: The Buddha told Ananda, 'Now the Buddha is old, almost eighty years old, like an old cart that is no longer strong. My body is also not strong. I originally did not intend to tell you, but there is no one in the world who does not die. The highest heaven, called the Neither Perception nor Non-Perception Realm, has a lifespan of eighty billion four hundred million kalpas, but will eventually die. Therefore, I have proclaimed the Dharma in the world to cut off the root of birth and death. After I enter Nirvana, do not abandon these scriptures and precepts, but pass them on to each other. From the inside to the outside, rectify your minds, practice correctly, and should observe the precepts, so that both inside and outside are as usual. Those fourfold disciples who uphold the precepts are all disciples of the Buddha. Those who study the Buddha's scriptures and the Buddha's path are also disciples of the Buddha. The Buddha abandoned the position of a wheel-turning king, worried about the people in heaven, on earth, and in the human realm, and should also worry about their own illnesses, and remove the states of lust, anger, and ignorance.' English version: The Buddha called to Ananda from the Bamboo Grove, 'Let us return to the city of Vaisali.' Ananda said, 'As you command.' The Buddha returned to Vaisali, entered the city to beg for alms, and then returned to sit in the open under the Jivaka Mango Tree, contemplating the matter of birth and death. Ananda was far away under a tree, contemplating the matter of the inner chamber, and rose to come to the Buddha. After bowing to the Buddha, he stood aside and reported to the Buddha, 'Why not enter Nirvana?' The Buddha told Ananda, 'The city of Vaisali is very joyful, the country of Vatsa is very joyful, the land of Jivaka is very joyful, the gate of the city of Sravasti is very joyful, the winding streets in the city are very joyful, the community called Floating is very joyful, the entire Jambudvipa is very joyful, the country of Vajji is very joyful, the country of Champa is very joyful, the gate of the city of Saketa is very joyful, the country of Magadha is very joyful, the place called Full is very joyful, the place called Ujjeni is very joyful, the golden mountain where the Hiranyavati River flows is very joyful, and the inner land of Jambudvipa, where the five colors grow like paintings, and people living there are very joyful.' English version: The Buddha told Ananda, 'If there are monks and nuns who uphold the four dharmas, contemplate with a correct mind, not following their own desires, thinking of good externally, thinking of good internally, and no longer craving in their hearts, not being frightened, and not running away. Monks and nuns, if they can uphold these four dharmas, they are called the four bases of spiritual power, and they can live for a kalpa without dying.' At this time, Mara entered Ananda's belly. The Buddha again told Ananda, 'Even so, it is possible.' English version: Ananda again said, 'Why does the Buddha not enter Nirvana? Now is the time to enter Nirvana.' The Buddha again said, 'Jambudvipa is very joyful, and if someone knows these four bases of spiritual power, they can exist in the world for more than a kalpa.' The Buddha told Ananda this three times, but Ananda did not respond to the matter of the four bases of spiritual power. The Buddha told Ananda, 'Go back under the tree and contemplate by yourself.' English version: The Buddha rose and went to sit under a tree by the Hiranyavati River. Mara came to the Buddha and said, 'Why not enter Nirvana?' The Buddha said, 'Hush! You evil Mara! It is not yet time to enter Nirvana. I must wait until my fourfold disciples are all wise and have attained the path, until the gods in heaven, the people in the world, and even the ghosts and spirits have all gained wisdom and attained the path, and until my Dharma has spread throughout the world. It is not yet time to enter Nirvana.' Mara knew that the Buddha was about to enter Nirvana and left joyfully. English version: The Buddha sat and thought to himself, 'It is also possible to give up my life, I want to give up my life.' At this time, the earth shook greatly, and all the ghosts and spirits were terrified. Ananda, under the tree, was startled and rose to come to the Buddha. He touched the Buddha's feet with his head and face, then stepped aside and stood, reporting to the Buddha, 'I was sitting under the tree, and the earth shook greatly. I was so frightened that my hair stood on end. I have never seen such an earthquake since I was born.' English version: The Buddha explained to Ananda, 'There are eight reasons for the earth to shake. What are the eight? The earth is on water, the water is on wind, and the wind supports the water. Just like looking at the sky from the earth, sometimes the wind moves the water, the water moves the earth, and the earth shakes because of this. This is the first kind of shaking. There are Arhats who are venerable and want to test their divine power, wanting to make the earth shake, so they press two fingers on the ground, and the earth will shake greatly. This is the second kind of shaking. There are gods with great divine power who want to make the earth shake, and the earth will shake greatly. This is the third kind of shaking. When the Buddha was a Bodhisattva, he descended from the fourth Tusita Heaven and entered his mother's womb. At that time, the earth shook greatly. When the Bodhisattva was born from his right side, the earth shook greatly. When the Bodhisattva attained enlightenment and became a Buddha, the earth shook greatly. When the Buddha began to proclaim the Dharma, the earth shook greatly. When the Buddha gives up his life, the earth will shake greatly.' The Buddha told Ananda, 'Now the Buddha will enter Nirvana in three months, and the earth will shake greatly again. This is the eighth kind of shaking.' English version: Ananda, hearing that the Buddha had set a three-month deadline, wept and asked, 'Is it that you are going to give up your life?' The Buddha told Ananda, 'Yes, I am going to give up my life.'

。」

阿難白佛言：「我從佛聞口受，若比丘有是四法，名四神足，欲不死一劫可得。佛德過四神足，何以不止過一劫？」佛告阿難：「是若過，是若所作。我再三告言，閻浮利內大樂；若徑默然不應。我見若頭角，若何以聽魔使得入若腹中？我今不得復止，卻後三月當般泥洹。」阿難即起，語諸比丘僧：「佛卻後三月當般泥洹。」佛告阿難：「皆聚會諸比丘，著大會堂中。」阿難白言：「比丘僧皆在大會堂中。」佛即起到大會堂中，諸比丘皆起，為佛作禮。

佛告諸比丘：「天下無常堅固人，愛樂生死，不求度世道者，皆為癡。父母皆當別離，有憂哭之念，人轉相恩愛貪慕悲哀，天下無生不死者。我本經說，生者皆當死，死者復生，轉相憂哭，無休息時。須彌山尚崩壞，天上諸天亦死，作王者亦死，貧富貴賤下至畜生，無生不死者，莫怪佛卻後三月當般泥洹。佛去亦當持經戒，在者亦當持經戒，趣至度世，不復生死，無復憂哭。佛經當使長久，佛去後天下賢者，當共持經戒，天下人自正心者，天上諸天，皆喜助人得福。佛經可讀、可諷、可學、可持、可思、可正心、可端意、可轉相教，有四事：端身、端心、端志、埠。復有四事，欲怒者忍，惡念者棄，貪慾者棄，常當憂死。復有四事：心欲邪者莫聽，心欲淫者莫聽，思欲惡者莫聽，思欲豪貴莫聽。復有四事：心常當憂死，心所欲圖惡者莫聽，當撿心，心當隨人，人莫隨心，心者誤人，心殺身，心取羅漢，心取天，心取人，心取畜生蟲蟻鳥獸，心取地獄，心取餓鬼，作形貌者，皆心所為。壽命，三者相隨，心最是師，命隨心，壽隨命，三者相隨，今我作佛，為天上天下所敬，皆心所為，當念生死之痛，與家室別離，當念八事，思惟佛經：一者當棄妻子求度世道，不與世間諍，無貪心。二者不得兩舌、惡口、妄言、綺語、吟嘯、歌戲。三者不得殺生，盜人財物，思念淫泆。四者不得懷怒癡貪。五者不得嫉彼慢人。六者不得思念作惡加痛於人。七者無作恣態，不得懈怠著臥，存味飲食。八者當憂身生老病死。持是八事，自端心，可與天下無諍，當趣度世道。諸比丘當思惟是八事，本四痛，佛經可長久。」

佛從維耶梨國，呼阿難：「去至拘鄰聚。」阿難言：「諾。」佛從維耶梨國出，回身視城。阿難即前問佛：「佛不妄轉身視城。」佛告阿難：「我不妄轉身，夫作佛不得妄還向視。」阿難言：「佛還向視者何意？」佛言：「我今日壽竟，不復入是城，故還顧耳。」隨佛有一比丘，前問佛：「於今不復還入是城中？」佛言：「我當般泥洹，不復還見維耶梨國，當至華氏鄉土。」

佛至拘鄰聚，聚中有園，名尸舍洹。佛皆呼諸比丘：「今作心凈潔坐，自思惟，知生中慧者使心端，心端者淫怒癡態三態皆解，其比丘自說以斷生死之根，得羅漢道，一心無所復憂，不復憂生死，雖更苦，得不生死之道。」

佛從拘鄰聚，呼阿難：「去至揵梨聚。」阿難言：「諾。」佛與比丘僧，俱至揵梨聚。從揵梨聚，佛呼阿難：「俱至金聚。」與比丘僧俱，佛告諸比丘：「其有比丘，凈心思心智心自思惟，其有智知經者，是慧心本，淫心、怒心、癡心皆滅去，三心清凈，欲得度世道不難。以得羅漢道，諸淫、怒、癡皆消滅去，當自說已棄是三事，不復作生死之法。」

佛從金聚，呼阿難：「且復至授手聚。」阿難言：「諾

阿難對佛說：『我從佛那裡聽聞並親口領受，如果比丘具備這四種法，就稱為四神足，想要不死一劫也是可以的。佛的德行超過四神足，為什麼不能止住超過一劫呢？』佛告訴阿難：『這如果可以超過，就是可以做到的。我再三說過，閻浮提內有大樂；如果徑直沉默不迴應。我看到如果頭角，為什麼聽任魔進入你的腹中？我現在不能再止住了，過三個月我將入般涅槃。』阿難立刻起身，告訴眾比丘僧：『佛過三個月將入般涅槃。』佛告訴阿難：『召集所有比丘，到大會堂中。』阿難說：『比丘僧都在大會堂中了。』佛立刻起身到大會堂中，眾比丘都起身，向佛行禮。 佛告訴眾比丘：『天下沒有永恒堅固的人，貪愛生死，不尋求度脫世間之道的人，都是愚癡的。父母都會離別，有憂愁哭泣的念頭，人與人之間互相恩愛貪戀悲哀，天下沒有不死的人。我以前說過，生者都會死，死者又會再生，互相憂愁哭泣，沒有休息的時候。須彌山尚且會崩壞，天上的諸天也會死，做國王的也會死，貧富貴賤下至畜生，沒有不死的人，不要奇怪我過三個月將入般涅槃。我離去後也要持守經戒，在世的人也要持守經戒，趨向度脫世間，不再生死，不再憂愁哭泣。佛經應當長久流傳，我離去後天下的賢者，應當共同持守經戒，天下人自己端正心念，天上的諸天，都會歡喜幫助人獲得福報。佛經可以讀誦、可以背誦、可以學習、可以持守、可以思考、可以端正心念、可以端正意念、可以互相教導，有四件事：端正身體、端正心念、端正志向、端正言語。還有四件事，想要發怒時要忍耐，惡念要拋棄，貪慾要拋棄，常常要憂慮死亡。還有四件事：心想要邪惡的不要聽從，心想要淫慾的不要聽從，思想想要惡事的不要聽從，思想想要豪貴的不要聽從。還有四件事：心常常要憂慮死亡，心想要圖謀惡事的不要聽從，要檢點自己的心，心應當隨人，人不要隨心，心會誤人，心會殺身，心可以成就羅漢，心可以昇天，心可以做人，心可以做畜生蟲蟻鳥獸，心可以下地獄，心可以做餓鬼，形成各種形貌，都是心所為。壽命，三者相隨，心是最重要的老師，命隨心，壽隨命，三者相隨，現在我成佛，為天上天下所敬重，都是心所為，應當想到生死的痛苦，與家人離別，應當想到八件事，思惟佛經：一是要拋棄妻子尋求度脫世間之道，不與世間爭鬥，沒有貪心。二是不說兩舌、惡口、妄言、綺語、吟嘯、歌戲。三是不殺生，不偷盜他人財物，不思念淫慾。四是不懷怒癡貪。五是不嫉妒他人，不傲慢待人。六是不思念作惡加害於人。七是不放縱自己，不懈怠貪睡，貪圖飲食。八是應當憂慮自身生老病死。持守這八件事，自己端正心念，可以與天下無爭，應當趨向度脫世間之道。眾比丘應當思惟這八件事，根本的四種痛苦，佛經才能長久流傳。』 佛從維耶離國，呼喚阿難：『去到拘鄰聚。』阿難說：『是。』佛從維耶離國出來，回頭看城。阿難立刻上前問佛：『佛不會無緣無故回頭看城。』佛告訴阿難：『我不是無緣無故回頭看，做佛的人不能無緣無故回頭看。』阿難說：『佛回頭看是什麼意思？』佛說：『我今天的壽命將盡，不再進入這座城，所以回頭看一眼。』跟隨佛的一位比丘，上前問佛：『現在不再回到這座城中了嗎？』佛說：『我將入般涅槃，不再回到維耶離國，將要到華氏鄉土。』 佛到了拘鄰聚，聚中有個園林，名叫尸舍洹。佛召集所有比丘：『現在要心凈潔地坐下，自己思惟，知道生命中智慧的人要使心端正，心端正的人淫怒癡三種狀態都會解脫，那些比丘自己說已經斷絕了生死的根源，得到了羅漢道，一心不再憂慮，不再憂慮生死，即使再受苦，也能得到不生不死之道。』 佛從拘鄰聚，呼喚阿難：『去到揵梨聚。』阿難說：『是。』佛與比丘僧，一同到了揵梨聚。從揵梨聚，佛呼喚阿難：『一同到金聚。』與比丘僧一同，佛告訴眾比丘：『那些比丘，以清凈的心思、心智、心念自己思惟，那些有智慧知道佛經的人，是智慧的根本，淫心、怒心、癡心都會滅去，三心清凈，想要得到度脫世間之道並不難。因為得到了羅漢道，各種淫慾、憤怒、愚癡都消滅了，應當自己說已經拋棄了這三件事，不再做生死之法。』 佛從金聚，呼喚阿難：『暫且到授手聚。』阿難說：『是。』

Ananda said to the Buddha, 'I have heard from the Buddha and received it directly, that if a bhikkhu possesses these four qualities, they are called the four divine feet, and they can attain immortality for a kalpa. The Buddha's virtue surpasses the four divine feet, why can't you stop for more than a kalpa?' The Buddha told Ananda, 'If it could be surpassed, it could be done. I have said repeatedly that there is great joy within Jambudvipa; if one remains silent and does not respond. I see if there are horns, why allow the demon to enter your belly? I cannot stop now, in three months I will enter Parinirvana.' Ananda immediately rose and told the bhikkhus, 'The Buddha will enter Parinirvana in three months.' The Buddha told Ananda, 'Gather all the bhikkhus in the assembly hall.' Ananda said, 'The bhikkhus are all in the assembly hall.' The Buddha immediately rose and went to the assembly hall, and all the bhikkhus rose and bowed to the Buddha. The Buddha told the bhikkhus, 'There is no one in the world who is eternally steadfast, those who love life and death and do not seek the path of liberation from the world are foolish. Parents will all be separated, and there will be thoughts of sorrow and weeping, people love and crave each other with sadness, there is no one in the world who does not die. I have said before that those who are born will all die, and those who die will be reborn, and they will weep for each other without rest. Even Mount Sumeru will collapse, the devas in the heavens will also die, those who are kings will also die, the rich and poor, the noble and the lowly, down to the animals, there is no one who does not die, do not be surprised that I will enter Parinirvana in three months. After I leave, you must uphold the precepts, and those who remain must also uphold the precepts, strive for liberation from the world, no longer be subject to birth and death, and no longer weep. The Buddha's teachings should be passed down for a long time, after I leave, the wise people of the world should uphold the precepts together, and those who rectify their minds, the devas in the heavens will be happy to help them gain blessings. The Buddha's teachings can be read, recited, learned, upheld, contemplated, used to rectify the mind, used to rectify intentions, and used to teach each other, there are four things: rectify the body, rectify the mind, rectify the will, and rectify speech. There are also four things, when you want to be angry, endure it, abandon evil thoughts, abandon greed, and always worry about death. There are also four things: do not listen to the mind that wants evil, do not listen to the mind that wants lust, do not listen to the thoughts that want evil, do not listen to the thoughts that want wealth and power. There are also four things: the mind should always worry about death, do not listen to the mind that wants to plot evil, examine your own mind, the mind should follow the person, the person should not follow the mind, the mind will mislead people, the mind will kill the body, the mind can achieve Arhatship, the mind can ascend to heaven, the mind can become a human, the mind can become animals, insects, birds, and beasts, the mind can go to hell, the mind can become a hungry ghost, all forms are created by the mind. Life, the three follow each other, the mind is the most important teacher, life follows the mind, lifespan follows life, the three follow each other, now that I have become a Buddha, I am respected by heaven and earth, all this is done by the mind, you should think of the pain of birth and death, and separation from family, you should think of eight things, contemplate the Buddha's teachings: one is to abandon wife and children to seek the path of liberation from the world, not to contend with the world, and have no greed. Two is not to speak with a double tongue, harsh words, lies, flowery language, singing, or acting. Three is not to kill, not to steal from others, and not to think of lust. Four is not to harbor anger, delusion, or greed. Five is not to be jealous of others or arrogant towards others. Six is not to think of doing evil and causing pain to others. Seven is not to be indulgent, not to be lazy and sleep, and not to be greedy for food. Eight is to worry about the birth, old age, sickness, and death of the body. Upholding these eight things, rectifying your own mind, you can be without contention with the world, and you should strive for the path of liberation from the world. All bhikkhus should contemplate these eight things, the four fundamental sufferings, so that the Buddha's teachings can be passed down for a long time.' The Buddha, from the country of Vaisali, called to Ananda, 'Go to the village of Kotigrama.' Ananda said, 'Yes.' The Buddha left the country of Vaisali, and turned to look at the city. Ananda immediately stepped forward and asked the Buddha, 'The Buddha does not turn to look at the city without a reason.' The Buddha told Ananda, 'I did not turn to look without a reason, a Buddha cannot turn to look without a reason.' Ananda said, 'What is the meaning of the Buddha turning to look?' The Buddha said, 'My life is coming to an end today, and I will not enter this city again, so I turned to look.' A bhikkhu who was following the Buddha, stepped forward and asked the Buddha, 'Will you not return to this city again?' The Buddha said, 'I will enter Parinirvana, and I will not see the country of Vaisali again, I will go to the land of Kusinara.' The Buddha arrived at Kotigrama, and in the village there was a garden called Cetasavana. The Buddha gathered all the bhikkhus, 'Now sit with a pure mind, contemplate yourselves, those who know the wisdom in life should make their minds upright, those whose minds are upright will be liberated from the three states of lust, anger, and delusion, those bhikkhus who say they have cut off the root of birth and death, have attained Arhatship, and their minds are no longer worried, no longer worried about birth and death, even if they suffer again, they can attain the path of no birth and no death.' The Buddha, from Kotigrama, called to Ananda, 'Go to the village of Nadika.' Ananda said, 'Yes.' The Buddha and the bhikkhus went together to the village of Nadika. From the village of Nadika, the Buddha called to Ananda, 'Go together to the village of Jambugama.' Together with the bhikkhus, the Buddha told the bhikkhus, 'Those bhikkhus, with a pure mind, intellect, and thoughts, contemplate themselves, those who have the wisdom to know the teachings of the Buddha, are the root of wisdom, the mind of lust, the mind of anger, and the mind of delusion will all be extinguished, the three minds will be pure, and it will not be difficult to attain the path of liberation from the world. Because they have attained Arhatship, all lust, anger, and delusion have been extinguished, they should say that they have abandoned these three things, and will no longer do the things of birth and death.' The Buddha, from Jambugama, called to Ananda, 'Let us go to the village of Hastigrama.' Ananda said, 'Yes.'

。」即與諸比丘俱，至授手聚。佛告比丘：「凈心思心智心，有凈心意者，心即生，智心即生，智心即生開解，不念淫，不念怒，不復癡，心乃開解。」比丘自說言：「我所求皆得，因見羅漢道。」

佛從授手聚，呼阿難：「去至掩滿聚。」阿難言：「諾。」即與諸比丘俱，至掩滿聚。佛告諸比丘僧：「凈心之法，思心智心，至無淫怒之態，得凈心之道，思心智心，即生思心之道，凈心智心，即開解智心之道，凈心思心即明。人有褺與染者作色，褺布凈潔，作色皆好，是褺凈故。比丘有是三心，凈心、思心、智心，凈心為尸大，思心為三摩提，智心為崩慢若。尸大心者，不淫、不怒、不貪。三摩提者，攝心令不走。崩慢若者，心無愛慾，持佛經戒。如人有褺布，褺布有垢，人慾染作色，以著染中，色不明。比丘不定在凈心、思心、智心，欲得道者難，坐心不解故。比丘心自解，坐思即見天上，具知人心所念，亦見地獄、餓鬼、畜生善惡所趣，如清水下有沙石，青黃白黑，水中所有皆現，但水清故；求度世道，如是心清凈。譬如溪水，濁，下沙石不見，亦不知水深淺；比丘心不凈，不能得度世道，坐心濁故。」

佛從掩滿聚，呼阿難：「俱至喜豫聚。」阿難言：「諾。」即與諸比丘俱，至喜豫聚。佛告比丘：「若有凈心思心智心，師所教授，弟子當學，思師同不能入弟子心中，端弟子心，比丘當自凈心，端是心，心端則得度世道，當自說已得度世道，斷生死之根本。」

佛呼阿難：「至華氏聚。」阿難言：「諾。」即與諸比丘俱，至華氏聚。佛告諸比丘：「心有三垢，淫垢、怒垢、癡垢，持凈心卻淫垢，持思心卻怒垢，持慧心卻癡垢，比丘自說以得度世道，斷是生死啼哭憂思之本。」

佛復從華氏聚，呼阿難：「俱至夫延城。」阿難言：「諾。」即與諸比丘俱，至夫延城北樹下坐。阿難坐邊樹下，精思內觀，地大動。阿難起至佛所，白佛言：「地何以大動？」佛言：「地動有四因緣：一動者地在水上，水在風上，下風動搖水，水動搖地，地因動，是為一動。其有阿羅漢，欲自試道，以手兩指案地，地為動，是為二動。中有天威神大，意欲動地，地即為動，是為三動。佛不久當般泥洹，地當復大動，是為四動。」阿難言：「佛威神乃如是，佛般泥洹，地為大動。」

佛告阿難：「佛威神巍巍甚尊，明化無量，若欲知佛威神不？」阿難言：「愿欲聞知。」

佛言：「我行遍諸天下，所至郡國中人民，知者來至佛所，佛身自變化，作其國邑衣服語言，我視其人民行何等法，知有何經戒？佛即益其經戒。其人民皆不知我為誰，亦不知我從天上來地中出，人民大恭敬我。我化遍至諸國王所，國王問我言：『卿為何等人？』我言：『是國中道人。』國王問我：『作何經？』我言：『欲問何等經，所問者我皆應答。』國王所可喜者，我皆為廣說已。我即化沒去，不見國王，從后皆不知我為誰。我至諸逝心國，我亦化作逝心衣服語言，我問：『若作何等經戒？』我知子曹心，知子曹語言。我引經與教誡，便化沒去。子曹皆從后思我，自相與語：『是何等人？天鬼神乎？』子曹皆不知我誰，我亦不道是佛。我行一天下授經道遍已，我上第一天上四天王所，我作天上衣服言語，我問天：『若作何等經？』天言：『我不知經。』我即為說經竟，便化沒去，天亦不知我為誰

『即與眾比丘一同來到授手聚。』佛告訴比丘們：『清凈的心思、心智，有清凈心意的人，心就會生起，智慧心也會生起，智慧心生起就會開悟，不再想淫慾，不再想憤怒，不再愚癡，心就開悟了。』比丘們自己說：『我所追求的都得到了，因為見到了羅漢之道。』 佛從授手聚離開，呼喚阿難：『去到掩滿聚。』阿難說：『是。』就與眾比丘一同來到掩滿聚。佛告訴眾比丘僧：『清凈心的方法，思考心智，達到沒有淫慾憤怒的狀態，得到清凈心的方法，思考心智，就會產生思考心的方法，清凈心智，就會開悟智慧心的方法，清凈思考心就會明瞭。人有乾淨和污濁的布料，乾淨的布料染色，染出的顏色都很好，這是因為布料乾淨的緣故。比丘有這三種心，清凈心、思考心、智慧心，清凈心是尸大，思考心是三摩提，智慧心是崩慢若。尸大心的人，不淫慾、不憤怒、不貪婪。三摩提的人，攝持心不讓它散亂。崩慢若的人，心中沒有愛慾，持守佛的戒律。就像人有布料，布料有污垢，人想染色，把它放到染料中，顏色就不鮮明。比丘如果不定在清凈心、思考心、智慧心中，想要得道就很難，因為心不明白的緣故。比丘心自己明白，坐著思考就能看到天上，完全知道人們心中所想，也能看到地獄、餓鬼、畜生善惡所去之處，就像清水下面有沙石，青黃白黑，水中所有都顯現出來，只是因為水清澈的緣故；求度世之道，也是這樣心清凈。譬如溪水，渾濁，下面的沙石就看不見，也不知道水的深淺；比丘心不清凈，就不能得度世之道，因為心渾濁的緣故。』 佛從掩滿聚離開，呼喚阿難：『一同去喜豫聚。』阿難說：『是。』就與眾比丘一同來到喜豫聚。佛告訴比丘們：『如果有清凈的心思、心智，老師所教的，弟子應當學習，思考老師也不能進入弟子的心中，端正弟子的心，比丘應當自己清凈心，端正這顆心，心端正就能得度世之道，應當自己說已經得度世之道，斷絕生死的根本。』 佛呼喚阿難：『去華氏聚。』阿難說：『是。』就與眾比丘一同來到華氏聚。佛告訴眾比丘：『心有三種污垢，淫慾的污垢、憤怒的污垢、愚癡的污垢，用清凈心去除淫慾的污垢，用思考心去除憤怒的污垢，用智慧心去除愚癡的污垢，比丘自己說已經得度世之道，斷絕這生死啼哭憂愁的根本。』 佛又從華氏聚離開，呼喚阿難：『一同去夫延城。』阿難說：『是。』就與眾比丘一同來到夫延城北面的樹下坐。阿難坐在旁邊的樹下，精思內觀，大地大震動。阿難起身來到佛的面前，問佛說：『大地為什麼大震動？』佛說：『大地震動有四種因緣：第一種震動是地在水上，水在風上，下面的風搖動水，水搖動地，地因此震動，這是第一種震動。如果有阿羅漢，想要自己測試道行，用兩根手指按地，地就會震動，這是第二種震動。如果有天神威神力很大，想要震動地，地就會震動，這是第三種震動。佛不久將要般涅槃，地將會再次大震動，這是第四種震動。』阿難說：『佛的威神竟然是這樣，佛般涅槃，地就會大震動。』 佛告訴阿難：『佛的威神巍峨尊貴，光明教化無量，你想要知道佛的威神嗎？』阿難說：『願意聽聞知道。』 佛說：『我走遍天下，所到的郡國中，人民知道的就來到佛這裡，佛自身變化，變成他們國家的衣服語言，我觀察他們人民奉行什麼法，知道有什麼經戒？佛就增加他們的經戒。他們人民都不知道我是誰，也不知道我是從天上來的還是從地裡出來的，人民都非常恭敬我。我變化到各個國王那裡，國王問我說：『您是什麼人？』我說：『是這個國家的道人。』國王問我：『作什麼經？』我說：『想問什麼經，所問的我都回答。』國王所喜歡的，我都為他詳細解說。我隨即變化消失，國王看不見我，從那以後都不知道我是誰。我到各個逝心國，我也變化成逝心國的衣服語言，我問：『你們奉行什麼經戒？』我知道你們的心，知道你們的語言。我引用經典教誡他們，就變化消失。你們都從那以後思念我，互相說：『這是什麼人？是天神還是鬼神？』你們都不知道我是誰，我也不說我是佛。我走遍天下傳授經典教化完畢，我來到第一天上四天王那裡，我變成天上的衣服語言，我問天：『你們奉行什麼經？』天說：『我不知道經。』我就為他們講經完畢，就變化消失，天也不知道我是誰。

'Then, together with the monks, they arrived at the Hand-Giving Gathering.' The Buddha told the monks: 'With a pure mind, a mind of thought, and a mind of wisdom, those with a pure intention, the mind will arise, the mind of wisdom will arise, and the mind of wisdom arising will lead to enlightenment, no longer thinking of lust, no longer thinking of anger, no longer being foolish, and the mind will be enlightened.' The monks said to themselves: 'What I have sought, I have obtained, because I have seen the path of the Arhat.' The Buddha departed from the Hand-Giving Gathering and called to Ananda: 'Go to the Covered-Full Gathering.' Ananda said: 'Yes.' Then, together with the monks, they arrived at the Covered-Full Gathering. The Buddha told the assembly of monks: 'The method of a pure mind, thinking with the mind of wisdom, reaching a state without lust or anger, obtaining the method of a pure mind, thinking with the mind of wisdom, will give rise to the method of thinking with the mind, a pure mind of wisdom will lead to the enlightenment of the mind of wisdom, and a pure mind of thought will become clear. People have clean and dirty cloth, clean cloth dyed, the colors dyed are all good, this is because the cloth is clean. Monks have these three minds, a pure mind, a mind of thought, and a mind of wisdom, a pure mind is Sila, a mind of thought is Samadhi, and a mind of wisdom is Prajna. Those with a Sila mind do not lust, do not anger, and are not greedy. Those with a Samadhi mind, hold the mind and do not let it wander. Those with a Prajna mind, have no desires in their hearts, and uphold the Buddha's precepts. Just like people have cloth, if the cloth is dirty, and people want to dye it, putting it in the dye, the color will not be bright. If monks are not fixed in a pure mind, a mind of thought, and a mind of wisdom, it will be difficult to attain the Way, because the mind is not clear. If a monk's mind understands itself, sitting and thinking, one can see the heavens, fully know what people think in their hearts, and also see the good and evil destinations of hell, hungry ghosts, and animals, just like clear water below has sand and stones, blue, yellow, white, and black, everything in the water appears, just because the water is clear; seeking the path to transcend the world, the mind is also pure like this. For example, a stream, if it is muddy, the sand and stones below cannot be seen, and the depth of the water is not known; if a monk's mind is not pure, one cannot attain the path to transcend the world, because the mind is muddy.' The Buddha departed from the Covered-Full Gathering and called to Ananda: 'Let us go together to the Joyful Gathering.' Ananda said: 'Yes.' Then, together with the monks, they arrived at the Joyful Gathering. The Buddha told the monks: 'If there is a pure mind, a mind of thought, and a mind of wisdom, what the teacher teaches, the disciple should learn, thinking that the teacher cannot enter the disciple's mind, correct the disciple's mind, the monk should purify his own mind, correct this mind, if the mind is correct, one can attain the path to transcend the world, one should say that one has already attained the path to transcend the world, and cut off the root of birth and death.' The Buddha called to Ananda: 'Go to the Flower Gathering.' Ananda said: 'Yes.' Then, together with the monks, they arrived at the Flower Gathering. The Buddha told the monks: 'The mind has three defilements, the defilement of lust, the defilement of anger, and the defilement of ignorance, use a pure mind to remove the defilement of lust, use a mind of thought to remove the defilement of anger, use a mind of wisdom to remove the defilement of ignorance, the monk should say that he has already attained the path to transcend the world, and cut off the root of this birth, death, weeping, and sorrow.' The Buddha again departed from the Flower Gathering and called to Ananda: 'Let us go together to the city of Fuyan.' Ananda said: 'Yes.' Then, together with the monks, they arrived at the tree north of the city of Fuyan and sat down. Ananda sat under the tree beside him, contemplating internally, and the earth shook greatly. Ananda got up and went to the Buddha, and asked the Buddha: 'Why did the earth shake so greatly?' The Buddha said: 'There are four reasons for the earth to shake: the first shake is that the earth is on water, the water is on wind, the wind below shakes the water, the water shakes the earth, and the earth shakes because of this, this is the first shake. If there is an Arhat, wanting to test his own practice, pressing the ground with two fingers, the earth will shake, this is the second shake. If there is a heavenly deity with great power, wanting to shake the earth, the earth will shake, this is the third shake. The Buddha will soon enter Parinirvana, and the earth will shake greatly again, this is the fourth shake.' Ananda said: 'The Buddha's power is like this, when the Buddha enters Parinirvana, the earth will shake greatly.' The Buddha told Ananda: 'The Buddha's power is majestic and honorable, the light of teaching is immeasurable, do you want to know the Buddha's power?' Ananda said: 'I wish to hear and know.' The Buddha said: 'I have traveled all over the world, in the counties and countries I have visited, the people who know me come to the Buddha, the Buddha himself transforms, changing into the clothes and language of their country, I observe what laws their people follow, and what scriptures and precepts they have? The Buddha then adds to their scriptures and precepts. Their people do not know who I am, nor do they know if I came from heaven or from the earth, the people are very respectful of me. I transform to the various kings, the kings ask me: 'Who are you?' I say: 'I am a Taoist of this country.' The king asks me: 'What scriptures do you make?' I say: 'What scriptures do you want to ask, I will answer what is asked.' What the king likes, I explain in detail. I then transform and disappear, the king cannot see me, and from then on they do not know who I am. I go to the various countries of the departed mind, I also transform into the clothes and language of the departed mind, I ask: 'What scriptures and precepts do you follow?' I know your minds, I know your language. I quote scriptures and teach them, then transform and disappear. You all think of me from then on, and say to each other: 'Who is this person? Is it a heavenly deity or a ghost?' You all do not know who I am, and I do not say that I am the Buddha. I have traveled all over the world, teaching the scriptures, I go to the Four Heavenly Kings of the first heaven, I transform into the clothes and language of the heavens, I ask the heavens: 'What scriptures do you follow?' The heavens say: 'I do not know the scriptures.' I then finish explaining the scriptures for them, and transform and disappear, and the heavens also do not know who I am.'

。我覆上第二忉利天上，化作忉利天上衣服語言，我問忉利天：『若作何等經？』忉利天言：『不知經。』我為說經竟，便化沒去，天亦不知我為誰。我覆上第三鹽天上，化作鹽天上衣服語言，我問鹽天：『若作何等經？』天言：『我不知經。』我為說經。我覆上第四兜術天上，化作其天上衣服語言，我問天：『作何等經？』其天言：『彌勒為我說經。』我重複為說經。我覆上至第五不憍樂天上，作其天上衣服語言，我問天：『若知經不？』其天言：『不知經。』我為說經，化沒去，天皆不知我為誰。我覆上第六化應聲天上，作其天上衣服語言，我問天：『若作何等經？』天言：『不知經。』我為說經，即復化沒去。第六天從后，皆不知我為誰，我亦不語言是佛。

「我覆上梵天、梵眾天、梵輔天、大梵天、水行天、水微天、無量水天、水音天、約凈天、遍凈天、凈明天、守妙天、近際天、快見天、無結愛天，諸天皆來視我，我悉問：『若寧知經不？』中有知經者，有不知經者，我皆為說生死之道，說斷生死根本之道，子曹所樂經者，我皆為說之。我效作天上衣服語言，餘四天，其天皆不能語，我欲上者，其天不能應答我；第二十五名空慧天，第二十六天名識慧入，第二十七天名無所念慧入，第二十八天名不想入。」

佛言：「吾無所不見，唯泥洹最為樂。」

佛告阿難：「佛威神不但能動地，二十八天皆為大動，佛但以正心所致」

佛告阿難：「我般泥洹后，阿難從佛口受聞經戒師法。阿難當道言：『我從佛口聞是法，當爲后比丘僧說之。』阿難！若不得藏匿佛經，極可列露，經中無所疑，我般泥洹已后，諸比丘當共持法。其有他比丘，妄欲作師法，其經中無禁戒者棄，勿持壞佛法。其有他比丘，妄增減佛經戒者，阿難若當言：『我不從佛聞是經法，若何以妄增減佛經戒？』比丘有不解佛經者，當問尊老比丘。阿難！所見佛經戒，所從佛口聞者，為比丘僧說之，勿增減；其有欲增減經戒者，阿難！若當正處，非法者棄勿用。阿難！若當言：『佛不出是語。』當謂之言：『若何以欲壞佛經戒？』中有癡比丘，不解經戒者，當問尊老比丘，比丘不得怒。其有比丘，不了是經，中有比丘，知經戒，知佛所說，當往參問。其有比丘疑于經戒者，來問比丘僧，當說言：『從其師聞。』各自說其師名字。比丘說經戒者，不得疑言非是佛所戒敕，比丘僧皆在結經中，在中者用，在結經外，棄勿用。疑不解經戒者，當問何處有長老比丘明經戒者，當往問其經，問者不得言非是。其有疑者，阿難口解言：『我從佛聞，不入結經中，長老比丘所不說，棄勿用。諸比丘當處經戒，諸比丘處經戒之後，當共持。』其有比丘，疑言是非真佛經，不樂經者，諸比丘當逐出之。天下禾中生草，草敗禾實，人當誅拔草去之，禾乃成好實。比丘惡者，不樂經不持戒，壞敗善比丘，諸比丘當共逐出。中有賢善比丘，好經戒，往詣比丘所：『佛語諸比丘：「所持所知所學，當授與比丘經戒。」』當言佛在時，于某國、某縣、某聚、某處時，與某比丘相隨，說某經戒，持是經戒，不得呵言非佛。所語當轉相教，轉相承用，長幼當相撿押。無得以佛般泥洹去故，不相承用，相承用諸天人民，助喜皆得福，可使佛經長久

現代漢語譯本：我再次升到第二忉利天，化作忉利天的衣服和語言，我問忉利天：『你們修習什麼經典？』忉利天說：『不知道經典。』我為他們講說經典后，就化身消失了，天人們也不知道我是誰。我又升到第三焰摩天，化作焰摩天的衣服和語言，我問焰摩天：『你們修習什麼經典？』天人說：『我不知道經典。』我為他們講說經典。我又升到第四兜率天，化作那裡的衣服和語言，我問天人：『修習什麼經典？』天人說：『彌勒菩薩為我們講說經典。』我再次為他們講說經典。我又升到第五化樂天，化作那裡的衣服和語言，我問天人：『你們知道經典嗎？』天人說：『不知道經典。』我為他們講說經典，然後化身消失，天人們都不知道我是誰。我又升到第六他化自在天，化作那裡的衣服和語言，我問天人：『你們修習什麼經典？』天人說：『不知道經典。』我為他們講說經典，然後就化身消失了。這六層天的人都不知道我是誰，我也沒有說自己是佛。 現代漢語譯本：我又升到梵天、梵眾天、梵輔天、大梵天、水行天、水微天、無量水天、水音天、約凈天、遍凈天、凈明天、守妙天、近際天、快見天、無結愛天，諸天都來看我，我問他們：『你們知道經典嗎？』其中有知道經典的，也有不知道經典的，我都為他們講說生死之道，講說斷除生死根本之道，他們喜歡什麼經典，我就為他們講說。我模仿天上的衣服和語言，其餘四層天，天人都不能說話，我想要上升，他們也不能回答我；第二十五層天名叫空慧天，第二十六層天名叫識慧入，第二十七層天名叫無所念慧入，第二十八層天名叫不想入。 現代漢語譯本：佛說：『我沒有什麼看不見的，只有涅槃最為快樂。』 現代漢語譯本：佛告訴阿難：『佛的威神不僅能震動大地，還能使二十八層天都大為震動，佛只是以正心所致。』 現代漢語譯本：佛告訴阿難：『我涅槃后，阿難要從佛口接受聽聞的經戒師法。阿難應當說：『我從佛口聽聞此法，應當為後來的比丘僧眾講說。』阿難！不能藏匿佛經，要儘量公開，經典中沒有疑惑之處，我涅槃后，各位比丘應當共同持守佛法。如果有其他比丘，妄想制定師法，那些經典中沒有的禁戒就捨棄，不要用來破壞佛法。如果有其他比丘，妄自增減佛經戒律，阿難應當說：『我沒有從佛那裡聽聞這些經法，為何要妄自增減佛經戒律？』比丘中有不理解佛經的，應當請教年長的比丘。阿難！你所見到的佛經戒律，所從佛口聽聞的，要為比丘僧眾講說，不要增減；如果有想要增減經戒的，阿難！你應當公正處理，不合法的就捨棄不用。阿難！你應當說：『佛沒有說過這樣的話。』應當對他們說：『你們為何要破壞佛經戒律？』其中有愚癡的比丘，不理解經戒的，應當請教年長的比丘，比丘不能發怒。如果有比丘，不瞭解這些經典，有比丘，瞭解經戒，瞭解佛所說的，應當前去請教。如果有比丘對經戒有疑惑，來問比丘僧眾，應當說：『從我的老師那裡聽聞的。』各自說出自己老師的名字。比丘講說經戒，不能懷疑說不是佛所教誡的，比丘僧眾都在結集經典之中，在結集中的就採用，在結集之外的就捨棄不用。如果對經戒有疑惑不理解的，應當問哪裡有年長的比丘明白經戒的，應當前去請教經典，請教的人不能說不是。如果有疑惑的，阿難口述解釋說：『我從佛那裡聽聞的，沒有收入結集經典中，年長的比丘沒有說過的，就捨棄不用。各位比丘應當遵守經戒，各位比丘遵守經戒之後，應當共同持守。』如果有比丘，懷疑說這不是真正的佛經，不喜歡經典的，各位比丘應當驅逐他。天下禾苗中生長雜草，雜草敗壞禾苗的果實，人們應當剷除雜草，禾苗才能結出好果實。惡比丘，不喜歡經典不持戒，敗壞善良的比丘，各位比丘應當共同驅逐他。其中有賢善的比丘，喜歡經戒，前往比丘處：『佛告訴各位比丘：「所持守、所知曉、所學習的，應當傳授給比丘經戒。」』應當說佛在世時，在某個國家、某個縣、某個村落、某個地方時，與某個比丘在一起，講說了某個經戒，持守這個經戒，不能呵斥說不是佛說的。所說的話應當互相教導，互相傳承使用，年長的和年幼的應當互相監督。不能因為佛涅槃了，就不互相傳承使用，互相傳承使用，諸天人民，幫助歡喜的都能得到福報，可以使佛經長久流傳。』

English version: I ascended again to the second Trayastrimsa heaven, transforming myself into the clothing and language of the Trayastrimsa heaven. I asked the Trayastrimsa devas, 'What scriptures do you practice?' The Trayastrimsa devas said, 'We do not know the scriptures.' After I explained the scriptures to them, I vanished, and the devas did not know who I was. I then ascended to the third Yama heaven, transforming myself into the clothing and language of the Yama heaven. I asked the Yama devas, 'What scriptures do you practice?' The devas said, 'I do not know the scriptures.' I explained the scriptures to them. I then ascended to the fourth Tusita heaven, transforming myself into the clothing and language of that heaven. I asked the devas, 'What scriptures do you practice?' The devas said, 'Maitreya Bodhisattva explains the scriptures to us.' I explained the scriptures to them again. I then ascended to the fifth Nirmanarati heaven, transforming myself into the clothing and language of that heaven. I asked the devas, 'Do you know the scriptures?' The devas said, 'We do not know the scriptures.' I explained the scriptures to them, and then vanished. The devas did not know who I was. I then ascended to the sixth Paranirmitavasavartin heaven, transforming myself into the clothing and language of that heaven. I asked the devas, 'What scriptures do you practice?' The devas said, 'We do not know the scriptures.' I explained the scriptures to them, and then vanished. The beings of these six heavens did not know who I was, and I did not say that I was the Buddha. English version: I then ascended to the Brahma heaven, the Brahma-parisadya heaven, the Brahma-purohita heaven, the Maha-brahma heaven, the Parittabha heaven, the Apramanabha heaven, the Abhasvara heaven, the Parittasubha heaven, the Apramanasubha heaven, the Subhakrtsna heaven, the Anabhraka heaven, the Punyaprasava heaven, the Anabhraka heaven, the Brhatphala heaven, the Avrha heaven, and the Atapa heaven. All the devas came to see me, and I asked them, 'Do you know the scriptures?' Some knew the scriptures, and some did not. I explained to them the path of birth and death, and the path to cut off the root of birth and death. Whatever scriptures they liked, I explained to them. I imitated the clothing and language of the heavens. The devas of the remaining four heavens could not speak. When I wanted to ascend, they could not answer me. The twenty-fifth heaven is called the Akasa-jnana heaven, the twenty-sixth heaven is called the Vijnana-jnana-samapatti heaven, the twenty-seventh heaven is called the Akimcanya-jnana-samapatti heaven, and the twenty-eighth heaven is called the Naivasamjna-nasamjna-samapatti heaven. English version: The Buddha said, 'There is nothing I cannot see, and only Nirvana is the greatest happiness.' English version: The Buddha told Ananda, 'The Buddha's divine power can not only shake the earth, but also cause the twenty-eight heavens to shake greatly. The Buddha achieves this through a pure mind.' English version: The Buddha told Ananda, 'After my Nirvana, Ananda should receive the teachings of the scriptures and precepts from the Buddha's mouth. Ananda should say, 'I heard this Dharma from the Buddha's mouth, and I should explain it to the later Bhikkhu Sangha.' Ananda! You must not hide the Buddha's scriptures, but make them as public as possible. There should be no doubts in the scriptures. After my Nirvana, all Bhikkhus should uphold the Dharma together. If there are other Bhikkhus who want to create their own teacher's teachings, those precepts that are not in the scriptures should be discarded, and not used to destroy the Buddha's Dharma. If there are other Bhikkhus who want to add to or subtract from the Buddha's scriptures and precepts, Ananda should say, 'I did not hear these scriptures from the Buddha, why do you want to add to or subtract from the Buddha's scriptures and precepts?' If there are Bhikkhus who do not understand the Buddha's scriptures, they should ask the elder Bhikkhus. Ananda! What you have seen of the Buddha's scriptures and precepts, and what you have heard from the Buddha's mouth, you should explain to the Bhikkhu Sangha, do not add to or subtract from them. If there are those who want to add to or subtract from the scriptures and precepts, Ananda! You should deal with them justly, and discard what is not in accordance with the Dharma. Ananda! You should say, 'The Buddha did not say these words.' You should say to them, 'Why do you want to destroy the Buddha's scriptures and precepts?' If there are foolish Bhikkhus who do not understand the scriptures and precepts, they should ask the elder Bhikkhus, and the Bhikkhus should not be angry. If there are Bhikkhus who do not understand these scriptures, and there are Bhikkhus who understand the scriptures and precepts, and understand what the Buddha said, they should go and ask them. If there are Bhikkhus who have doubts about the scriptures and precepts, they should come and ask the Bhikkhu Sangha, and they should say, 'I heard it from my teacher.' Each should state the name of their teacher. When Bhikkhus explain the scriptures and precepts, they should not doubt that they are not the Buddha's teachings. The Bhikkhu Sangha is all within the compilation of the scriptures. What is within the compilation should be used, and what is outside the compilation should be discarded. If there are doubts or misunderstandings about the scriptures and precepts, they should ask where there are elder Bhikkhus who understand the scriptures and precepts, and they should go and ask about the scriptures. Those who ask should not say that it is not so. If there are doubts, Ananda should explain, 'I heard it from the Buddha, it was not included in the compilation of the scriptures, and the elder Bhikkhus did not say it, so it should be discarded.' All Bhikkhus should abide by the scriptures and precepts, and after the Bhikkhus abide by the scriptures and precepts, they should uphold them together. If there are Bhikkhus who doubt that these are not the true Buddha's scriptures, and do not like the scriptures, all the Bhikkhus should expel them. In the fields of the world, weeds grow among the crops, and the weeds ruin the fruits of the crops. People should pull out the weeds, and then the crops will bear good fruit. Evil Bhikkhus, who do not like the scriptures and do not uphold the precepts, ruin the good Bhikkhus. All the Bhikkhus should expel them together. If there are virtuous Bhikkhus who like the scriptures and precepts, they should go to the Bhikkhus and say, 'The Buddha told all the Bhikkhus, 'What you uphold, what you know, and what you have learned, you should pass on to the Bhikkhus the scriptures and precepts.'' They should say that when the Buddha was alive, in a certain country, a certain county, a certain village, a certain place, he was with a certain Bhikkhu, and explained a certain scripture and precept, and upheld this scripture and precept. They should not criticize it as not being the Buddha's words. What is said should be taught to each other, and passed on to each other for use. The elders and the young should supervise each other. They should not stop passing on the teachings because the Buddha has entered Nirvana. If they pass on the teachings to each other, the devas and people will help and rejoice, and they will all receive blessings, and the Buddha's scriptures can be passed on for a long time.'

「我般泥洹后，阿難當道：『某處有明經持戒比丘，某新作比丘，當往長老明經比丘所，當從受經戒。』新來比丘聞經戒，不得言非持佛經戒，當相承用。比丘和持戒者，外有清信士、清信女，聞比丘僧和持佛經戒，皆樂供養比丘僧飯食、衣被、病瘦、與醫藥，佛經可長久。比丘僧和相承事，上下相撿押，天下人趣；地獄、禽獸、餓鬼道者，但坐相與不和，故趣是三道。諸比丘持經戒，當相和，不得相形，笑言我智多，若智少，智多智少各自行。比丘和持，佛經可長久，使天下人得福，天上諸天皆喜。不在經戒中者，棄；在佛語中，佛所說比丘所受，當奉行。」

佛告阿難：「且復前至波旬國。」阿難言：「諾。」佛與比丘僧，從夫延國，至波旬國，止禪頭國中。波旬國人民，名諸華，諸華人民，聞佛來止禪頭國中，皆來出，前為佛作禮皆卻坐，佛皆為說經。時，有一人名淳，淳父字華氏。華氏子時在坐中，諸人民皆去，淳獨留。須臾起持，繞佛三匝卻叉手住，白佛：「明日寧可與諸比丘僧俱于舍飯食。」佛默然不應，淳即前為佛作禮，繞佛三匝而去歸家，為佛諸比丘，施座然燈火。

明日淳來，白佛言：「以辦。」佛起持缽，與諸比丘俱，至淳家飯。比丘中有一惡比丘，取所飲水器壞之，佛即知之，淳亦見之。佛飯竟，淳取小機，于佛前坐，白佛言：「我欲問一事，天上天下，智無過於佛，天下為有幾輩比丘？」

佛言：「有四輩：一者為道殊勝，二者解道能言，三者依道生活，四者為道作穢。何謂為道殊勝？所說道義，不可稱量，能行大道，最勝無比，降心態度憂畏，為法御導世間，是輩沙門，為道殊勝。何謂解道能言？佛所貴第一說，又奉行無疑難，亦能為彼演說法句，是輩沙門，解道能言。何謂依道生活？念在自守，勤綜學業，一向不回，孜孜不倦，人法自覆，是輩沙門，為依道生活。何謂為道作穢？但作所樂，依恃種姓，專造濁行，致彼論議；不念佛言，亦不畏罪，是輩沙門，為道作穢。凡人間者，以為弟子在清白知，有善者有惡者，不可皆同以為一也。彼不善者，為善致謗毀，譬如禾中有草，草敗禾實，天下人家有惡子，一子敗家，一比丘惡，並敗余比丘人，用比丘皆為惡。」佛言：「人不用顏貌衣服為好，清凈意端者，是乃為好，人不可妄相。」

佛告淳：「若飯佛及比丘僧，死當生天上。知經者去淫心、去怒心、去癡心，不可用一人故非責眾人也。」

大正藏第 01 冊 No. 0005 佛般泥洹經

佛般泥洹經卷下

佛去淳家，呼阿難：「去至鳩夷那竭國。」阿難言：「諾。」即與比丘僧，從華氏國，至鳩夷那竭國。佛道得病，下道止坐，呼阿難。阿難言：「諾。」佛言：「近是間有溪水，名鳩對，持缽往取水滿缽來，我欲飲澡面。」阿難即往，到溪水邊，時，有五百乘車，上流厲度水大濁，阿難即取濁水，持來白佛：「溪上流有五百乘車，過水大濁，但可澡面澡足不可飲。是間更有一溪，名醯連，水大清，去是不遠，可往取飲。」佛即取濁水，澡面足，病即小差。

時，有華氏國人中大臣名胞罠，隨道而來，遙見佛威神，形貌端正安靜而坐。大臣胞罠，前趣佛，為佛作禮卻坐，佛為說經，胞罠淚出

現代漢語譯本：'我涅槃之後，阿難應當這樣說：『某處有精通佛經且持守戒律的比丘，某處有新出家的比丘，應當去拜訪年長的精通佛經的比丘，向他們學習佛經和戒律。』新來的比丘聽聞佛經和戒律后，不得說這些不是佛的教誨和戒律，應當互相傳承使用。比丘們和持戒的人，外面有虔誠的男信徒和女信徒，聽到比丘僧團和合持守佛經戒律，都會樂意供養比丘僧團飯食、衣物、醫藥等。這樣佛法才能長久。比丘僧團和合相處，互相監督，天下人都會歸向佛法。地獄、畜生、餓鬼道中的眾生，都是因為互相不和才墮入這三惡道。各位比丘持守戒律，應當和合相處，不要互相譏諷，嘲笑別人說自己智慧多，或者說別人智慧少，智慧多或少的人都各自修行。比丘們和合持戒，佛法才能長久，使天下人得到福報，天上的諸天都會歡喜。不在佛經戒律中的，應當捨棄；在佛的教誨中的，佛所說比丘所受持的，應當奉行。' 現代漢語譯本：'佛告訴阿難：『我們再往前去波旬國。』阿難回答：『是。』佛和比丘僧團，從夫延國，到了波旬國，住在禪頭國中。波旬國的人民，名叫諸華，諸華的人民，聽說佛來到禪頭國，都出來，到佛面前行禮後坐下，佛都為他們說法。當時，有一個人名叫淳，淳的父親名叫華氏。華氏的兒子當時在座中，其他人都離開了，只有淳留了下來。過了一會兒，淳起身，繞佛三圈后合掌站立，對佛說：『明天可以請佛和各位比丘僧到我家吃飯嗎？』佛默然不語，淳就上前向佛行禮，繞佛三圈后回家，為佛和比丘們準備了座位和燈火。' 現代漢語譯本：'第二天，淳來對佛說：『已經準備好了。』佛拿起缽，和比丘們一起，到淳家吃飯。比丘中有一個惡比丘，把喝水的器皿弄壞了，佛立刻知道了，淳也看到了。佛吃完飯，淳拿來一個小凳子，在佛面前坐下，對佛說：『我有一個問題想問，天上天下，智慧沒有超過佛的，天下有幾種比丘？』 現代漢語譯本：'佛說：『有四種：第一種是為道殊勝，第二種是理解佛道並能宣說，第三種是依道生活，第四種是為道作污穢。什麼叫為道殊勝？所說的佛法義理，不可稱量，能行持大道，最殊勝無比，降伏內心，態度謙卑，引導世人，這樣的沙門，稱為為道殊勝。什麼叫理解佛道並能宣說？佛所說的第一要義，又能奉行沒有疑惑，也能為他人演說佛法，這樣的沙門，稱為理解佛道並能宣說。什麼叫依道生活？心中想著自我約束，勤奮學習，一心不退，孜孜不倦，以佛法自我覆蓋，這樣的沙門，稱為依道生活。什麼叫為道作污穢？只做自己喜歡的事，依仗自己的出身，專門做污濁的行為，引起爭論；不念佛的教誨，也不畏懼罪過，這樣的沙門，稱為為道作污穢。凡是世間的人，都認為弟子是清白的，有善的也有惡的，不能都認為是一樣的。那些不善的人，會因為善行而遭到誹謗，就像稻田里有雜草，雜草會敗壞稻穀，天下人家有惡子，一個兒子會敗壞整個家庭，一個比丘作惡，會敗壞其他比丘的名聲，不能因為一個比丘作惡就認為所有比丘都是惡的。』佛說：『人不能以容貌和衣著來判斷好壞，內心清凈端正的，才是好的，人不能妄加判斷。』 現代漢語譯本：'佛告訴淳：『如果供養佛和比丘僧團吃飯，死後會升到天上。明白佛經的人會去除淫慾心、嗔恨心、愚癡心，不能因為一個人不好就責怪所有人。』 現代漢語譯本：'佛般泥洹經卷上' 現代漢語譯本：'大正藏第 01 冊 No. 0005 佛般泥洹經' 現代漢語譯本：'佛般泥洹經卷下' 現代漢語譯本：'西晉河內沙門白法祖譯' 現代漢語譯本：'佛離開淳家，呼喚阿難：『去鳩夷那竭國。』阿難回答：『是。』就和比丘僧團，從華氏國，到了鳩夷那竭國。佛在路上生病了，下路休息，呼喚阿難。阿難回答：『是。』佛說：『附近有條小溪，名叫鳩對，你拿著缽去取滿缽水來，我想喝水洗臉。』阿難就去了，到了溪邊，當時，有五百輛車，在上游過河，水很渾濁，阿難就取了渾濁的水，拿來告訴佛：『溪上游有五百輛車，過河水很渾濁，只能洗臉洗腳不能喝。這裡還有一條小溪，名叫醯連，水很清澈，離這裡不遠，可以去那裡取水喝。』佛就用渾濁的水洗了臉和腳，病就稍微好了一些。' 現代漢語譯本：'當時，華氏國有一個大臣名叫胞罠，跟隨著佛的道路而來，遠遠地看到佛威嚴神聖，容貌端正安靜地坐著。大臣胞罠，走到佛面前，向佛行禮後坐下，佛為他說法，胞罠流下了眼淚。'

English version: 'After my Nirvana, Ananda should say: 『In such and such a place, there are monks who are learned in the scriptures and uphold the precepts; in such and such a place, there are newly ordained monks. They should go to the elder monks who are learned in the scriptures and receive the scriptures and precepts from them.』 When the newly arrived monks hear the scriptures and precepts, they must not say that these are not the Buddha's teachings and precepts, but should pass them on to each other. The monks and those who uphold the precepts, and outside them, the devout male and female lay followers, when they hear that the monastic community is harmoniously upholding the Buddha's scriptures and precepts, will all be happy to offer the monastic community food, clothing, medicine, and so on. In this way, the Buddha's teachings can last long. The monastic community should live in harmony, supervise each other, and the people of the world will turn to the Dharma. The beings in hell, the animal realm, and the hungry ghost realm, all fall into these three evil paths because they are not in harmony with each other. All of you monks who uphold the precepts should live in harmony, do not ridicule each other, do not laugh at others saying that you have more wisdom, or that others have less wisdom. Those with more or less wisdom should each practice on their own. When the monks live in harmony and uphold the precepts, the Buddha's teachings can last long, bringing blessings to the people of the world, and all the gods in the heavens will rejoice. Those who are not in the scriptures and precepts should be abandoned; those who are in the Buddha's teachings, what the Buddha has said and what the monks have received, should be followed.』 English version: 'The Buddha said to Ananda: 『Let us go forward to the country of Mara.』 Ananda replied: 『Yes.』 The Buddha and the monastic community, from the country of Fuyan, arrived at the country of Mara, and stayed in the country of Chantou. The people of the country of Mara, called Zhuhua, when they heard that the Buddha had come to the country of Chantou, all came out, bowed to the Buddha, and sat down. The Buddha preached the Dharma to them all. At that time, there was a man named Chun, whose father was named Huashi. Huashi's son was in the assembly at that time. Everyone else left, but only Chun remained. After a while, Chun got up, circled the Buddha three times, and stood with his palms together, saying to the Buddha: 『Tomorrow, can I invite the Buddha and all the monks to my house for a meal?』 The Buddha remained silent. Chun then went forward, bowed to the Buddha, circled the Buddha three times, and went home, preparing seats and lights for the Buddha and the monks.』 English version: 'The next day, Chun came and said to the Buddha: 『Everything is ready.』 The Buddha took his bowl and, together with the monks, went to Chun's house for a meal. Among the monks, there was a wicked monk who broke the water vessel. The Buddha immediately knew about it, and Chun also saw it. After the Buddha finished eating, Chun brought a small stool and sat in front of the Buddha, saying to the Buddha: 『I have a question I would like to ask. In heaven and on earth, there is no wisdom greater than the Buddha's. How many kinds of monks are there in the world?』 English version: 'The Buddha said: 『There are four kinds: the first is those who are superior in the path, the second is those who understand the path and can explain it, the third is those who live according to the path, and the fourth is those who defile the path. What is meant by being superior in the path? The meaning of the Dharma that is spoken is immeasurable, they can practice the great path, they are the most superior, they subdue their minds, they are humble, and they guide the world. Such monks are called superior in the path. What is meant by understanding the path and being able to explain it? They understand the first principle spoken by the Buddha, they can practice it without doubt, and they can explain the Dharma to others. Such monks are called understanding the path and being able to explain it. What is meant by living according to the path? They keep their minds on self-discipline, they diligently study, they are single-minded and do not retreat, they are diligent and tireless, and they cover themselves with the Dharma. Such monks are called living according to the path. What is meant by defiling the path? They only do what they like, they rely on their lineage, they specialize in impure actions, and they cause disputes; they do not remember the Buddha's teachings, nor do they fear sin. Such monks are called defiling the path. All people in the world think that disciples are pure, but there are good ones and bad ones, and they cannot all be considered the same. Those who are not good will be slandered for doing good, just like there are weeds in the rice field, and the weeds will ruin the rice. In a family, if there is a bad son, one son will ruin the whole family. If one monk does evil, he will ruin the reputation of the other monks. You cannot think that all monks are evil because one monk does evil.』 The Buddha said: 『People cannot judge good or bad by their appearance and clothing. Those who have a pure and upright mind are good. People cannot make rash judgments.』 English version: 'The Buddha said to Chun: 『If you offer food to the Buddha and the monastic community, you will be reborn in heaven after death. Those who understand the scriptures will remove lust, anger, and ignorance. You cannot blame everyone because of one person's fault.』 English version: 'The Sutra of the Buddha's Nirvana, Volume One' English version: 'Taisho Tripitaka, Volume 01, No. 0005, The Sutra of the Buddha's Nirvana' English version: 'The Sutra of the Buddha's Nirvana, Volume Two' English version: 'Translated by the Shramana Bai Fazhu of the Western Jin Dynasty, from Henan' English version: 'The Buddha left Chun's house and called to Ananda: 『Go to the country of Kushi Nagar.』 Ananda replied: 『Yes.』 Then, together with the monastic community, they went from the country of Huashi to the country of Kushi Nagar. The Buddha became ill on the road, stopped to rest, and called to Ananda. Ananda replied: 『Yes.』 The Buddha said: 『Nearby there is a stream called Jiu Dui. Take your bowl and fetch a bowl of water. I want to drink and wash my face.』 Ananda went, and when he reached the stream, there were five hundred carts crossing the stream upstream, making the water very muddy. Ananda took the muddy water and brought it to the Buddha, saying: 『There are five hundred carts crossing the stream upstream, making the water very muddy. It can only be used for washing the face and feet, not for drinking. There is another stream nearby called Xilian, the water is very clear, it is not far from here, we can go there to fetch water to drink.』 The Buddha then used the muddy water to wash his face and feet, and his illness improved slightly.』 English version: 'At that time, there was a minister from the country of Huashi named Bao Min, who was following the Buddha's path. From afar, he saw the Buddha's majestic and divine appearance, his form was upright and peaceful as he sat. Minister Bao Min went before the Buddha, bowed to the Buddha, and sat down. The Buddha preached the Dharma to him, and Bao Min shed tears.'

。佛言：「何等比丘，為若說經？若聞經，何以故哭啼？」胞罠言：「有一人名羅迦鹽，為我誦經，時，我淚出。」佛言：「為若誦何等經？」胞罠言：「羅迦鹽坐樹下，自思惟身體，有五百乘車過，未久有一人問言：『適有五百乘車過，寧聞車聲不？』答言：『我不聞。』其人言：『近在是間，㕼㕼如是，何以不聞？』答言：『忽然不聞。』其人言：『時比丘瞑耶？』答言：『不瞑。』人言：『何以不聞車聲？』答言：『我念道，自思惟身體五藏。』人言：『車過如是，不聞車聲。』」胞罠言：「我于道中逢一人，為我說經，比丘羅迦鹽持道深，不聞五百乘車聲，我用是故啼。」佛告胞罠：「五百乘車聲，何如雷聲？」胞罠言：「正使千乘車聲，不如雷聲。」

佛告胞罠：「我昔在優曇聚，坐思天下生死之根本。時，天暴雨，雷電霹靂，殺四牛、耕者兄弟二人。時，有眾人往觀。有一人來到我所，前為我作禮，我問：『是間何以聚人？』其人言：『屬者霹靂，殺四牛、兄弟二人，佛何以不聞？佛時瞑耶？』佛言：『我不瞑，坐思道耳。』其人言：『佛道深乃如是，不瞑而不聞霹靂聲，佛思道甚深。』其人亦即淚出。」

大臣胞罠言：「佛道深乃如是，從今以往，當持佛經戒。」胞罠即呼從者來，使歸取黃金織成㲲布一張來，我以上佛。從者即歸取來。胞罠持上佛，白佛言：「同知佛不用，當哀我，為受之。」佛即受之，胞罠為佛作禮而去。去未久，佛呼阿難：「持金織成㲲布來，色大好正黃。」阿難言：「我侍佛二十餘年，未曾見㲲好乃如是。」佛言：「有是甚好。」阿難言：「佛今日面色，如是㲲色。」佛告阿難：「佛有是曹色者有兩時，佛初得道為佛時，面色好如是，我今日夜半當般泥洹，面色好當復如是。」

佛復呼阿難：「去至醯連溪水邊，我欲洗浴身體。」阿難言：「諾。」佛獨與阿難俱，至醯連溪水邊，佛解衣，自取水灌浴。佛告阿難：「朝華氏子淳家飯我，今日夜半，當般泥洹，若告淳言：『佛從若飯已，夜半當般泥洹，若當歡喜。』語淳：『莫啼哭，若一飯佛得五福，若飯佛，佛持若飯食氣力用般泥洹，淳得長壽，得端正，得富貴尊豪，得生天上。佛可敬，一飯佛得五福。』」

阿難白佛：「有一比丘，名栴檀比丘，急性喜罵，數斗諸比丘，佛般泥洹以後，我曹諸比丘，當云何共事佛經戒？」佛語阿難：「我般泥洹已，若曹莫復與語，諸比丘不與語，栴檀比丘，當思惟懷重慚愧悔數斗諸比丘。」

佛告阿難：「施床使北首，我背大痛欲臥。」阿難即施床著枕，佛偃右脅臥，屈膝累腳，臥思無為之道。

佛臥呼阿難：「若知七意之事不？何等為七？一者有志，二者明經，三者不懈于經，四者不貪臥當喜經，五者政心，六者凈心，七者視身中惡露。比丘有是七法，以自知得度世道。」阿難意念佛懈臥，佛告阿難：「若意念佛懈臥耶？」佛告阿難：「人不懈于經，不懈于坐起欲作佛者，可得佛語已即起坐。」

時，有一比丘名劫賓，來語阿難言：「我欲問一事。」阿難言：「佛聖體不和且莫。」佛即從里知比丘欲問事，佛告阿難：「呼比丘來入。」入與佛相見，佛言：「所欲問者當問。」比丘言：「佛有疾且置經不須復說。佛說七事者，我曹以聞當持，佛且止莫說經

現代漢語譯本：佛說：『是哪位比丘為你誦經？你聽經時，為何哭泣？』胞罠說：『有一個人名叫羅迦鹽，他為我誦經，當時，我流下了眼淚。』佛說：『他為你誦的是什麼經？』胞罠說：『羅迦鹽坐在樹下，獨自思考身體，當時有五百輛車經過，過了一會兒，有一個人問他：『剛才有五百輛車經過，你聽到車聲了嗎？』他回答說：『我沒有聽到。』那人說：『車聲就在附近，轟隆轟隆的，怎麼會沒聽到？』他回答說：『我忽然沒聽到。』那人說：『當時比丘你睡著了嗎？』他回答說：『沒有睡著。』那人說：『為什麼沒聽到車聲？』他回答說：『我在思考道，獨自思考身體的五蘊。』那人說：『車子經過的聲音那麼大，你竟然沒聽到。』胞罠說：『我在路上遇到一個人，他為我講經，說比丘羅迦鹽修道很深，連五百輛車的聲音都聽不到，我因此而哭泣。』佛告訴胞罠：『五百輛車的聲音，和雷聲相比如何？』胞罠說：『即使是千輛車的聲音，也比不上雷聲。』 現代漢語譯本：佛告訴胞罠：『我以前在優曇聚，坐著思考天下生死的根本。當時，天降暴雨，雷電交加，劈死了四頭牛和耕田的兄弟二人。當時，有很多人前去觀看。有一個人來到我這裡，向我行禮，我問：『這裡為什麼聚集了這麼多人？』那人說：『剛才雷電劈死了四頭牛和兄弟二人，佛為什麼沒聽到？佛當時睡著了嗎？』佛說：『我沒有睡著，只是在思考道。』那人說：『佛的道行如此之深，沒睡著卻聽不到雷聲，佛思考的道真是太深奧了。』那人也隨即流下了眼淚。』 現代漢語譯本：大臣胞罠說：『佛的道行如此之深，從今以後，我應當遵守佛的經戒。』胞罠隨即叫來隨從，讓他們回家取來一張用黃金織成的㲲布，獻給佛。隨從立刻取來。胞罠拿著㲲布獻給佛，對佛說：『我知道佛不會用，請您可憐我，接受它吧。』佛就接受了。胞罠向佛行禮后離去。他離開不久，佛叫阿難：『把金織成的㲲布拿來，顏色非常好看，是正黃色。』阿難說：『我侍奉佛二十多年，從未見過如此好看的㲲布。』佛說：『這㲲布確實很好。』阿難說：『佛今天面色，就像這㲲布的顏色。』佛告訴阿難：『佛的面色呈現這種顏色，只有兩種時候，佛初次得道成佛時，面色就如此好看，我今天夜半將要般涅槃，面色也會再次如此好看。』 現代漢語譯本：佛又叫阿難：『去到醯連溪水邊，我想洗浴身體。』阿難說：『是。』佛獨自和阿難一起，來到醯連溪水邊，佛脫下衣服，自己取水洗浴。佛告訴阿難：『早上華氏子淳供養我飯食，今天夜半，我將要般涅槃，你告訴淳說：『佛吃了你的飯後，夜半將要般涅槃，你應該感到歡喜。』告訴淳：『不要哭泣，你供養佛一頓飯，佛會得到五種福報，你供養佛，佛用你飯食的氣力般涅槃，淳會得到長壽，得到端正的相貌，得到富貴尊榮，得到升上天堂。佛值得尊敬，供養佛一頓飯會得到五種福報。』 現代漢語譯本：阿難對佛說：『有一位比丘，名叫栴檀比丘，性情急躁，喜歡罵人，經常和比丘們爭鬥，佛般涅槃以後，我們這些比丘，應當如何共同遵守佛的經戒？』佛告訴阿難：『我般涅槃后，你們不要再和他說話，其他比丘不和他說話，栴檀比丘，應當會思考，感到深深的慚愧，後悔經常和比丘們爭鬥。』 現代漢語譯本：佛告訴阿難：『把床鋪好，使床頭朝北，我背部很痛，想躺下。』阿難立刻鋪好床，放好枕頭，佛向右側臥下，彎曲膝蓋，雙腳疊放，躺著思考無為之道。 現代漢語譯本：佛躺下後叫阿難：『你知道七種意念的事情嗎？哪七種？一是立志，二是明瞭經義，三是不懈怠於經，四是不貪圖睡眠而喜歡經，五是端正心念，六是清凈心念，七是觀察身體中的污穢。比丘擁有這七種法，就能知道自己已經得度世間之道。』阿難心想佛是不是懈怠了要躺下，佛告訴阿難：『你認為我懈怠要躺下嗎？』佛告訴阿難：『人不懈怠於經，不懈怠於坐起，想要成佛的人，可以聽完佛的話就起身坐好。』 現代漢語譯本：當時，有一位比丘名叫劫賓，來告訴阿難說：『我想要問一件事。』阿難說：『佛身體不適，暫且不要問。』佛立刻從裡面知道比丘想要問事，佛告訴阿難：『叫比丘進來。』比丘進來和佛相見，佛說：『你想要問什麼就問吧。』比丘說：『佛身體不適，暫且放下經，不必再說。佛說的七件事，我們已經聽到了，會遵守的，佛暫且停止，不要再說經了。』

English version: The Buddha said, 'Which monk was reciting the scriptures for you? And why did you weep while listening to the scriptures?' Bao Yin said, 'There was a person named Luo Jia Yan who recited the scriptures for me, and at that time, I shed tears.' The Buddha said, 'What scriptures did he recite for you?' Bao Yin said, 'Luo Jia Yan was sitting under a tree, contemplating his own body. At that time, five hundred chariots passed by. After a while, a person asked him, 'Just now, five hundred chariots passed by, did you hear the sound of the chariots?' He replied, 'I did not hear it.' That person said, 'The sound was nearby, rumbling like this, how could you not hear it?' He replied, 'I suddenly did not hear it.' That person said, 'Was the monk asleep at that time?' He replied, 'I was not asleep.' The person said, 'Why didn't you hear the sound of the chariots?' He replied, 'I was contemplating the Way, contemplating the five aggregates of the body.' That person said, 'The sound of the chariots passing by was so loud, and you didn't hear it.' Bao Yin said, 'I met a person on the road who explained the scriptures to me, saying that the monk Luo Jia Yan's practice of the Way was so profound that he couldn't even hear the sound of five hundred chariots, and that is why I wept.' The Buddha told Bao Yin, 'How does the sound of five hundred chariots compare to the sound of thunder?' Bao Yin said, 'Even the sound of a thousand chariots cannot compare to the sound of thunder.' English version: The Buddha told Bao Yin, 'I was once in You Tan Ju, sitting and contemplating the root of life and death in the world. At that time, there was a heavy rain, with thunder and lightning, which killed four oxen and two brothers who were tilling the field. At that time, many people went to watch. A person came to me, bowed to me, and I asked, 'Why are so many people gathered here?' That person said, 'Just now, lightning struck and killed four oxen and two brothers. Why didn't the Buddha hear it? Was the Buddha asleep at that time?' The Buddha said, 'I was not asleep, I was just contemplating the Way.' That person said, 'The Buddha's practice of the Way is so profound that he didn't hear the thunder while not being asleep. The Buddha's contemplation of the Way is truly profound.' That person also immediately shed tears.' English version: Minister Bao Yin said, 'The Buddha's practice of the Way is so profound. From now on, I shall uphold the Buddha's scriptures and precepts.' Bao Yin then called his attendants and ordered them to go home and bring a piece of cloth woven with gold, to offer to the Buddha. The attendants immediately brought it. Bao Yin held the cloth and offered it to the Buddha, saying, 'I know the Buddha will not use it, please have mercy on me and accept it.' The Buddha then accepted it. Bao Yin bowed to the Buddha and left. Not long after he left, the Buddha called Ananda, 'Bring the cloth woven with gold, the color is very beautiful, it is pure yellow.' Ananda said, 'I have served the Buddha for more than twenty years, and I have never seen such a beautiful cloth.' The Buddha said, 'This cloth is indeed very good.' Ananda said, 'The Buddha's complexion today is like the color of this cloth.' The Buddha told Ananda, 'There are only two times when the Buddha's complexion is like this. When the Buddha first attained enlightenment and became a Buddha, his complexion was so beautiful. Tonight, when I enter Nirvana, my complexion will be beautiful again like this.' English version: The Buddha then called Ananda, 'Go to the bank of the Xi Lian River, I want to bathe my body.' Ananda said, 'Yes.' The Buddha went alone with Ananda to the bank of the Xi Lian River. The Buddha took off his clothes and took water to bathe himself. The Buddha told Ananda, 'This morning, Hua Shi Zi Chun offered me food. Tonight, I will enter Nirvana. Tell Chun, 'After the Buddha ate your food, he will enter Nirvana tonight, you should be happy.' Tell Chun, 'Do not weep, by offering the Buddha a meal, the Buddha will receive five blessings. By offering the Buddha food, the Buddha will use the strength of your food to enter Nirvana. Chun will receive longevity, a beautiful appearance, wealth and honor, and be reborn in heaven. The Buddha is worthy of respect, offering the Buddha a meal will bring five blessings.' English version: Ananda said to the Buddha, 'There is a monk named Zhan Tan, who is quick-tempered and likes to scold people. He often fights with the other monks. After the Buddha enters Nirvana, how should we monks jointly uphold the Buddha's scriptures and precepts?' The Buddha told Ananda, 'After I enter Nirvana, you should no longer speak to him. If the other monks do not speak to him, Zhan Tan will reflect and feel deep shame and remorse for often fighting with the other monks.' English version: The Buddha told Ananda, 'Prepare the bed, make the head of the bed face north, my back is very painful, I want to lie down.' Ananda immediately prepared the bed and placed the pillow. The Buddha lay down on his right side, bent his knees, and placed his feet on top of each other, lying down and contemplating the Way of Non-Action. English version: After lying down, the Buddha called Ananda, 'Do you know the seven things of intention? What are the seven? First is to have aspiration, second is to understand the meaning of the scriptures, third is not to be lazy in the scriptures, fourth is not to be greedy for sleep but to like the scriptures, fifth is to rectify the mind, sixth is to purify the mind, and seventh is to observe the filth in the body. A monk who possesses these seven qualities can know that he has attained the Way of liberation from the world.' Ananda thought that the Buddha was being lazy and wanted to lie down. The Buddha told Ananda, 'Do you think I am being lazy and want to lie down?' The Buddha told Ananda, 'A person who is not lazy in the scriptures, not lazy in sitting and rising, and who wants to become a Buddha, can get up and sit properly after hearing the Buddha's words.' English version: At that time, there was a monk named Jie Bin, who came to tell Ananda, 'I want to ask a question.' Ananda said, 'The Buddha is not feeling well, so please do not ask for now.' The Buddha immediately knew from within that the monk wanted to ask a question. The Buddha told Ananda, 'Call the monk in.' The monk came in and met the Buddha. The Buddha said, 'Ask whatever you want to ask.' The monk said, 'The Buddha is not feeling well, so let's put aside the scriptures for now, there is no need to speak further. The seven things that the Buddha spoke of, we have already heard and will uphold them. The Buddha should stop for now, and not speak any more scriptures.'

。」佛告比丘：「我向臥，阿難唸佛有懈墮之意，何以臥，我以是故起說七事。」比丘言：「佛是天上天下之尊，云何不從天請藥，可使病癒？」佛言：「如人舍宅，久故皆當壞，地續安如故。佛心安如地，身如故舍，心無病，但身有病耳。」佛言：「憂七事，憂身持戒。」比丘言：「今佛當般泥洹有身病，何況凡人？」比丘言：「䴏生子，怙父母得食以生活，今佛舍我曹般泥洹，我曹當依誰？」世尊又曰：「吾經不說，無生不死者，比丘當念持佛重戒。」比丘旋出。

佛告阿難：「疾去為佛于鹽呵沙，施床使北首，今日夜半，佛當般泥洹。」阿難奉命，之彼施床床頭北首。畢，還白言：「施床已竟。」佛起至鹽呵沙，得床猗右脅臥。有一比丘，名優和洹，當佛前立。佛言：「無當吾前。」阿難白言：「自吾親侍二十五年，未曾見比丘直自來進不問阿難。」佛言：「是比丘，于彼諸天，最有威神，聞佛滅度故，直自前，貪慾見佛。」阿難問言：「獨是天知佛當滅度？復有餘天？」佛告阿難：「從鳩夷那竭國境界，四百八十里中，頭頭相附，間不容針，皆是諸天，聞佛當滅度，悲哭且來，中有挽頭髮者，自裂衣者，塞心絕尸視者，哀云：『奈何！佛舍我曹，滅度永逝，何其疾乎！佛為大明，三界中眼，今般泥洹，三界眼滅。』」

佛告阿難：「吾本經不說，無生不死者，天地無不壞敗者，愚人以天地為常，佛以為虛空，天地有成敗，無不棄身者，善惡隨身，父有過惡，子不獲殃，子有過惡，父不獲殃，各自生死，善惡殃咎，各隨其身。」

阿難白佛言：「佛滅度后，吾等葬佛身體，法當云何？」佛告阿難：「汝默無憂，當有逝心理家，共憂吾身。」阿難言：「彼以何法，憂佛尊體？」佛告阿難：「葬法如飛行皇帝殯葬之法，佛復逾彼。」阿難言：「葬聖帝法雲何？」佛告阿難：「葬法用錦褻以纏身，劫波育千張，交纏其上，著假棺中，以澤香膏，灌劫波育上，其有好香，皆以著上，以梓薪樟薪楠薪，以蓋覆棺，以薪著上下，蛇維訖畢，𣫍舍利，於四交道，起塔立剎，以槃著上，懸繒鼓，華香燃燈，飛行皇帝葬法若斯；佛復勝之。」佛說此時，阿難在後，慷慨啼以頭拄床角，從后白言：「滅度太疾，亡天下眼。」

四面郡國，諸比丘僧，聞佛欲滅度，啼哭且來，自相謂恐不見佛。比丘僧到，佛問比丘：「阿難所在乎？」對曰：「阿難近在床后角，低頭哽噎。」諸比丘流淚而言：「世尊滅度，何其太疾！」佛言：「吾本行諸墟聚，豫告若曹，卻九十日當般泥洹。」

四輩弟子，在數千裡外者悉至，佛告阿難：「若莫悲哀。所以然者？若盡心侍佛，二十餘年，慈仁于佛，敬身慎口，大孝于佛，過去佛侍者亦如阿難，當來佛侍者亦如阿難。若知佛意，若云某時可見，比丘比丘尼優婆塞優婆夷，某時不可見；所供飲食，若言可食可飲可臥可起，常合佛意未嘗失儀；某比丘某逝心，樂經不樂經，若所言皆誠，于佛最孝，啼哭何為？」

佛告：「諸比丘聽！飛行皇帝有四難及之德。何謂四德？諸小國王，及諸逝心理家，並諸黎民，詣帝闕下，飛行皇帝皆見之；和心軟教，為諸王說治國法，知足無求，逝心之行，清凈為首；理家及民，出詣佛廟，聽采沙門正真之化，歸當修孝；隨其所定，慈心賜之，諸王逝心理家庶民，靡不欣豫，稱歎聖帝感動諸天；飛行皇帝有斯四德

現代漢語譯本：佛陀對比丘們說：『我剛才躺下，阿難以為佛陀有懈怠的意思，為什麼躺下呢？我因此而起身說了七件事。』比丘們說：『佛陀是天上天下最尊貴的，為什麼不從天上請藥，使病痊癒呢？』佛陀說：『就像人的房屋，時間久了都會壞，但地基仍然安穩如故。佛陀的心安穩如地基，身體就像舊房子，心沒有病，只是身體有病罷了。』佛陀說：『憂慮七件事，憂慮身體持戒。』比丘們說：『現在佛陀將要涅槃，身體有病，何況凡人呢？』比丘們說：『鳥生下幼鳥，依賴父母才能得到食物生活，現在佛陀捨棄我們涅槃，我們應當依靠誰呢？』世尊又說：『我的經典沒有說，有不生不死的，比丘們應當記住佛陀的重戒。』比丘們隨即退下。 現代漢語譯本：佛陀告訴阿難：『快去為我在鹽呵沙鋪設床鋪，使床頭朝北，今天半夜，佛陀將要涅槃。』阿難接受命令，到那裡鋪設床鋪，床頭朝北。完畢后，回來稟告說：『床鋪已經鋪設完畢。』佛陀起身到鹽呵沙，躺在床上，右脅著地。有一位比丘，名叫優和洹，站在佛陀面前。佛陀說：『不要站在我面前。』阿難稟告說：『自從我親自侍奉佛陀二十五年以來，從未見過有比丘直接走上前而不問阿難。』佛陀說：『這位比丘，在諸天中，最有威神，聽說佛陀要涅槃，所以直接上前，渴望見到佛陀。』阿難問道：『只有天知道佛陀將要涅槃嗎？還有其他天嗎？』佛陀告訴阿難：『從拘夷那竭國邊界，四百八十里中，頭挨著頭，中間連針都插不進去，都是諸天，聽說佛陀將要涅槃，悲傷哭泣而來，其中有的人扯頭髮，有的人撕裂衣服，有的人心塞絕望，哀嘆道：『怎麼辦啊！佛陀捨棄我們，涅槃永逝，怎麼這麼快啊！佛陀是光明，是三界中的眼睛，現在涅槃，三界的眼睛都滅了。』 現代漢語譯本：佛陀告訴阿難：『我本來的經典沒有說，有不生不死的，天地沒有不壞敗的，愚人認為天地是永恒的，佛陀認為天地是虛空的，天地有成敗，沒有不捨棄身體的，善惡跟隨自身，父親有過錯，兒子不會遭殃，兒子有過錯，父親不會遭殃，各自生死，善惡的報應，各自跟隨自身。』 現代漢語譯本：阿難稟告佛陀說：『佛陀涅槃后，我們安葬佛陀的身體，應該怎麼辦？』佛陀告訴阿難：『你不要憂慮，會有逝心理家，共同處理我的身後事。』阿難說：『他們用什麼方法，處理佛陀的尊體呢？』佛陀告訴阿難：『安葬的方法如同飛行皇帝的殯葬之法，佛陀的葬禮還要超過他。』阿難說：『安葬聖帝的方法是什麼？』佛陀告訴阿難：『安葬的方法是用錦緞裹身，用千張劫波育交錯纏繞在上面，放在假棺材中，用香膏塗抹在劫波育上，凡是有好香的，都塗抹在上面，用梓木、樟木、楠木做棺材，用木柴覆蓋棺材，把木柴放在上下，用蛇維捆綁完畢，收集舍利，在四通八達的道路上，建造佛塔，豎立剎桿，在上面放上盤子，懸掛絲綢和鼓，用鮮花和香燃燈，飛行皇帝的葬禮就是這樣；佛陀的葬禮還要超過他。』佛陀說這些話的時候，阿難在後面，慷慨地哭泣，用頭撞床角，從後面稟告說：『涅槃太快了，失去了天下的眼睛。』 現代漢語譯本：四面八方的郡國，各位比丘僧，聽說佛陀將要涅槃，哭泣著趕來，互相說恐怕見不到佛陀。比丘僧到后，佛陀問比丘們：『阿難在哪裡？』回答說：『阿難在床后角，低著頭哽咽。』各位比丘流著淚說：『世尊涅槃，怎麼這麼快啊！』佛陀說：『我本來在各個村落，預先告訴你們，過九十天將要涅槃。』 現代漢語譯本：四眾弟子，在數千里之外的都趕來了，佛陀告訴阿難：『你們不要悲哀。為什麼呢？你盡心侍奉佛陀，二十多年，對佛陀慈愛仁厚，敬身慎口，對佛陀非常孝順，過去的佛陀的侍者也像阿難一樣，未來的佛陀的侍者也像阿難一樣。如果知道佛陀的心意，如果說某時可以見，比丘、比丘尼、優婆塞、優婆夷，某時不可以見；所供的飲食，如果說可以吃可以喝可以睡可以起，常常符合佛陀的心意，沒有失禮；某比丘某逝心，喜歡經還是不喜歡經，如果所說都是真誠的，對佛陀最孝順，哭泣幹什麼呢？』 現代漢語譯本：佛陀說：『各位比丘聽著！飛行皇帝有四種難以企及的德行。哪四種德行呢？各個小國王，以及各位逝心理家，還有各位百姓，來到皇帝的宮殿下，飛行皇帝都會接見他們；和藹地教導他們，為各位國王講述治理國家的方法，知足而沒有貪求，逝心之人的行為，以清凈為首；管理家庭和百姓，出來到佛廟，聽取沙門正真的教化，回去應當修習孝道；根據他們所定的，慈悲地賜予他們，各位國王、逝心理家、百姓，沒有不歡喜的，稱讚聖帝，感動諸天；飛行皇帝有這四種德行。』

English version: The Buddha said to the monks, 'I was lying down just now, and Ananda thought that the Buddha was being lazy. Why was I lying down? That's why I got up and spoke about seven things.' The monks said, 'The Buddha is the most honored in heaven and earth, why not ask for medicine from heaven to heal the illness?' The Buddha said, 'It's like a person's house, which will eventually decay over time, but the foundation remains stable. The Buddha's mind is as stable as the foundation, and the body is like an old house. The mind is not sick, only the body is sick.' The Buddha said, 'Worry about seven things, worry about the body keeping the precepts.' The monks said, 'Now that the Buddha is about to enter Nirvana and is sick, what about ordinary people?' The monks said, 'When birds give birth to young birds, they rely on their parents for food to live. Now that the Buddha is abandoning us to enter Nirvana, who should we rely on?' The World Honored One also said, 'My scriptures do not say that there is no birth and no death. Monks should remember the Buddha's important precepts.' The monks then withdrew. English version: The Buddha told Ananda, 'Quickly go and prepare a bed for me at the Salt Sand, with the head of the bed facing north. Tonight at midnight, the Buddha will enter Nirvana.' Ananda accepted the order and went there to prepare the bed, with the head of the bed facing north. After finishing, he returned and reported, 'The bed has been prepared.' The Buddha got up and went to the Salt Sand, lay down on the bed, with his right side touching the ground. There was a monk named Yu He Huan, standing in front of the Buddha. The Buddha said, 'Do not stand in front of me.' Ananda reported, 'Since I have personally served the Buddha for twenty-five years, I have never seen a monk come directly forward without asking Ananda.' The Buddha said, 'This monk, among the heavens, is the most powerful. Hearing that the Buddha is about to enter Nirvana, he came directly forward, eager to see the Buddha.' Ananda asked, 'Is it only the heavens who know that the Buddha is about to enter Nirvana? Are there other heavens?' The Buddha told Ananda, 'From the border of the country of Kushi Nagar, for four hundred and eighty miles, head to head, with no space even for a needle, all are heavens. Hearing that the Buddha is about to enter Nirvana, they are coming in sorrow and tears. Some are pulling their hair, some are tearing their clothes, some are heartbroken and despairing, lamenting: 'What to do! The Buddha is abandoning us, entering Nirvana forever, how fast it is! The Buddha is the light, the eye in the three realms. Now that he is entering Nirvana, the eyes of the three realms are extinguished.' English version: The Buddha told Ananda, 'My original scriptures do not say that there is no birth and no death. Heaven and earth are not indestructible. Fools think that heaven and earth are eternal, but the Buddha thinks that heaven and earth are empty. Heaven and earth have formation and destruction. There is no one who does not abandon the body. Good and evil follow oneself. If the father has faults, the son will not suffer. If the son has faults, the father will not suffer. Each has their own birth and death. The retribution of good and evil follows each person.' English version: Ananda reported to the Buddha, 'After the Buddha enters Nirvana, how should we bury the Buddha's body?' The Buddha told Ananda, 'Do not worry, there will be funeral directors who will handle my affairs.' Ananda said, 'What method will they use to handle the Buddha's honored body?' The Buddha told Ananda, 'The method of burial is like the funeral of a flying emperor, and the Buddha's funeral will surpass it.' Ananda said, 'What is the method of burying a holy emperor?' The Buddha told Ananda, 'The method of burial is to wrap the body in brocade, and use a thousand layers of Kapok cloth to wrap it on top, place it in a false coffin, apply fragrant ointment on the Kapok cloth, and apply all good fragrances on top. Use catalpa wood, camphor wood, and nanmu wood to make the coffin, cover the coffin with firewood, place firewood above and below, bind it with snake vines, collect the relics, build pagodas at the crossroads, erect flagpoles, place plates on top, hang silk and drums, use flowers and incense to light lamps. The funeral of a flying emperor is like this; the Buddha's funeral will surpass it.' When the Buddha said these words, Ananda was behind him, weeping bitterly, hitting his head on the corner of the bed, and reported from behind, 'Nirvana is too fast, the eyes of the world are lost.' English version: Monks from all directions, hearing that the Buddha was about to enter Nirvana, came weeping, saying to each other that they were afraid of not seeing the Buddha. After the monks arrived, the Buddha asked the monks, 'Where is Ananda?' They replied, 'Ananda is at the corner behind the bed, sobbing with his head down.' The monks said with tears, 'World Honored One, Nirvana is too fast!' The Buddha said, 'I originally went to various villages and told you in advance that I would enter Nirvana in ninety days.' English version: Disciples from all four groups, those who were thousands of miles away, all arrived. The Buddha told Ananda, 'You should not be sad. Why? You have served the Buddha wholeheartedly for more than twenty years, with kindness and benevolence towards the Buddha, respecting your body and being careful with your words, and being very filial to the Buddha. The attendants of past Buddhas were also like Ananda, and the attendants of future Buddhas will also be like Ananda. If you know the Buddha's mind, if it is said that one can be seen at a certain time, monks, nuns, laymen, and laywomen, and cannot be seen at a certain time; the food offered, if it is said that it can be eaten, drunk, slept, and gotten up, it always conforms to the Buddha's mind, and there is no loss of etiquette; if a certain monk or a certain departed one likes the scriptures or does not like the scriptures, if what is said is all sincere, then they are the most filial to the Buddha, why cry?' English version: The Buddha said, 'Listen, monks! The flying emperor has four virtues that are difficult to attain. What are the four virtues? All the small kings, as well as the funeral directors, and all the common people, come to the emperor's palace, and the flying emperor will meet them all; he will teach them with kindness and gentleness, tell the kings the methods of governing the country, be content and have no greed, the actions of the funeral directors, with purity as the first priority; manage the family and the people, come to the Buddhist temple, listen to the true teachings of the monks, and when they return, they should practice filial piety; according to what they have determined, he will bestow upon them with compassion. All the kings, funeral directors, and common people are happy, praising the holy emperor, moving the heavens; the flying emperor has these four virtues.'

。阿難比丘亦有四德：其有除饉男除饉女清信士清信女，之阿難所從問經戒，阿難為具廣陳演之，四輩弟子，靡不欣懌，退坐出去，尋涂稱歎，斯謂阿難第一四德；復有四輩弟子，不解經奧，至阿難所啟質所疑，阿難釋結無不開解，聞者不厭出無不嘆，斯謂阿難第二四德；四輩高德，睹阿難侍佛左側，無不吟詠，斯謂阿難第三四德；佛所說經，言無多少，阿難所聞，皆識諷誦，宣授四輩，一無增減，是為阿難第四四德。」

阿難白佛言：「去是不遠有郡國，舍衛國、沙枝國、栴波國、王舍國、波羅㮈國、維耶梨國，斯諸大國，明義備悉，佛當滅度，何不于彼？既于小縣，復處城外，薄聚鄙縣，而般泥洹？」

佛告阿難：「無雲小聚。所以然者？惟昔往古鳩夷那竭，名鳩夷越，王國大樂時無疹病，米穀豐沃黎民熾盛，家有孝子。城東西長四百八十里，南北廣二百八十里，其城七重，皆以焦墼累集作城，黃金白銀琉璃水精，以著城壁，亦以四寶為瓦覆城。城高六丈四尺，上廣二丈四尺，城中寶樹，華光五色；行有三道，兩邊皆以四寶，瓦覆其上；兩邊居家舍宅，雕文刻鏤，服如天上，琴瑟眾樂。男女不雜，歌音以德，道樂益明，民無憂怖，心常歡喜，頭上不飾，明香遠達。

「其聖王名曰大快見，號飛行皇帝，勒兵光世，都無齊雙，相率以道，無違王法，民欲飛行，念即身往。王有七寶自然生：黃金飛輪，神力白象，紺色神馬，明月珠，天玉女妻，主寶聖臣，典兵聖臣。王有四德，為小兒時，為太子時，即帝位時，捐國絕欲為沙門時，各八萬四千歲，斯即大快見王一難及之德；飲食時化，體無長疾，寒溫調適身意常安，斯二德；容觀堂堂顏華絕世，微下帝釋，以為不如，斯三德；普天率土民無鉅細慈愛于王，猶至孝之子愿令親安，王亦赤心慈愛眾生，等之於子，貧給財寶，饑者飯之渴者飲之，窮老幼孤，令之合居為親為子，屋舍車乘，疾濟以藥，斯謂四德。

「其國常聞十二種聲：象聲、馬聲、牛聲、車聲、螺聲、鼓聲、舞聲、歌聲，諸絃樂聲，誦仁義聲，嘆佛尊行聲。黎民服飾，眾寶織成，明月雜珠，瓔珞光道，飲食伎樂，猶忉利天，居民欣樂，無日不喜。王欲出遊，呼御車臣，臣名須達，敕之曰：『令車徐行，吾久不見逝心理家，今欲見之。』逝心理家，聞王當出，有持明月珠者，白珠碧珠、青珠珊瑚、栴檀名香，輒貢聖王。王不欲受，皆稽首求哀，王乃受之。敕掌寶臣，倍顧其直。黎民鉅細，亦以眾寶華香散地，稱壽無極。諸小國王，有八萬四千，聞飛行皇帝欲佈施，皆來翼從，至大殿所。帝欲與諸王俱升正殿，諸王辭曰：『臣等諸國皆有寶殿。』帝曰：『爾等小殿，未足以云，且觀明殿。』遂無敢升者。諸王各有寶車，車高十丈，皆有四輪，自下以上，悉是七寶，上施幢幡，色明相照，車駕六馬，馬皆飛行。時有一車駕，兩駱象車，名俱羅竭，聖帝所乘矣。八萬四千車皆在前導，至明殿所。

「殿名波羅沙檀，縱廣四十里，以黃金、白銀、琉璃、水精墼為壁；亦以四寶為柱；黃金瓦，白銀瓦，琉璃瓦，水精瓦；陛五十重，皆以黃金、白銀、琉璃、水精為陛；黃金梁，白銀梁，琉璃梁，水精梁；黃金㭼，白銀㭼，琉璃㭼，水精㭼

現代漢語譯本：阿難比丘也有四種美德：如果有善男信女來向阿難請教佛經戒律，阿難會詳細地為他們講解，四眾弟子沒有不感到高興的，他們退下後，會讚歎阿難的功德，這就是阿難的第一種美德；又有四眾弟子，不理解佛經的深奧之處，來向阿難請教疑惑，阿難會解釋清楚，使他們都明白，聽的人沒有不厭煩的，離開時沒有不讚嘆的，這就是阿難的第二種美德；四眾高僧大德，看到阿難侍奉在佛陀的左側，沒有不讚嘆的，這就是阿難的第三種美德；佛陀所說的佛經，無論多少，阿難聽過之後，都能記住並背誦，然後傳授給四眾弟子，沒有絲毫增減，這就是阿難的第四種美德。 現代漢語譯本：阿難對佛說：『離這裡不遠的地方有許多郡國，如舍衛國、沙枝國、栴波國、王舍國、波羅㮈國、維耶梨國，這些大國都對佛法義理非常瞭解，佛陀您將要涅槃，為什麼不在那些地方呢？反而選擇在這個小縣城，又在城外，這個偏僻的小地方涅槃呢？』 現代漢語譯本：佛陀告訴阿難：『不要說這裡是小地方。這是有原因的。很久以前，拘夷那竭，又名拘夷越，是一個非常繁榮的國家，當時沒有疾病，糧食豐收，人民興旺，家家都有孝子。城東西長四百八十里，南北寬二百八十里，城有七重，都是用燒過的磚壘砌而成，城墻上裝飾著黃金、白銀、琉璃、水晶，城頂用四寶瓦覆蓋。城高六丈四尺，頂寬二丈四尺，城中有寶樹，發出五彩光芒；道路有三條，兩邊都用四寶瓦覆蓋；兩邊是居民的房屋，雕樑畫棟，裝飾得像天上一樣，琴瑟等各種樂器應有盡有。男女不混雜，歌聲讚美德行，音樂使人更加明白道理，人民沒有憂愁恐懼，心中常常歡喜，頭上不戴裝飾，香氣遠播。 現代漢語譯本：『當時的聖王名叫大快見，號飛行皇帝，他統領軍隊，光耀世界，無人能與之匹敵，人們都遵循正道，不違背王法，人民想要飛行，只要一想就能到達。國王有七寶自然產生：黃金飛輪，神力白象，紺色神馬，明月珠，天玉女妻，主寶聖臣，典兵聖臣。國王有四種美德，在做小孩時，做太子時，即位時，以及捨棄王位出家為沙門時，都活了八萬四千歲，這是大快見王第一種難以企及的美德；飲食自然變化，身體沒有疾病，寒冷溫暖適宜，身心常常安樂，這是第二種美德；容貌堂堂，容顏絕世，即使帝釋天王也比不上他，這是第三種美德；普天之下，無論大小，人民都慈愛國王，就像孝順的兒子希望父母安康一樣，國王也赤誠地慈愛眾生，把他們當成自己的孩子，貧窮的給予財寶，飢餓的給予食物，口渴的給予飲水，年老、幼小、孤苦的，讓他們住在一起，像親人一樣，給予房屋、車乘，生病了就給他們醫藥，這就是第四種美德。 現代漢語譯本：『這個國家常常能聽到十二種聲音：象聲、馬聲、牛聲、車聲、螺聲、鼓聲、舞聲、歌聲，各種絃樂聲，誦讀仁義的聲音，讚歎佛陀尊貴行為的聲音。人民的服飾，用各種寶物織成，明月珠等各種珠寶，瓔珞閃耀光芒，飲食和音樂，就像忉利天一樣，居民快樂，沒有一天不高興。國王想要出遊，就呼喚御車大臣，大臣名叫須達，國王命令他說：『讓車慢慢走，我很久沒見到逝心理家了，現在想去看看他。』逝心理家，聽說國王要來，就拿著明月珠、白珠、碧珠、青珠、珊瑚、栴檀等名香，進貢給聖王。國王不想接受，他們都跪下哀求，國王才接受。國王命令掌管寶物的官員，加倍償還他們的價值。人民無論大小，也用各種寶物和鮮花散在地上，祝願國王長壽無疆。各個小國的國王，有八萬四千個，聽說飛行皇帝要佈施，都來跟隨，來到大殿。皇帝想和諸王一起登上正殿，諸王推辭說：『我們各國都有寶殿。』皇帝說：『你們的小殿，不足以稱道，還是看看我的明殿吧。』於是沒有人敢登上。諸王各有寶車，車高十丈，都有四個輪子，從下到上，都是七寶裝飾，上面有幢幡，色彩鮮豔，互相輝映，車駕六匹馬，馬都能飛行。當時有一輛車駕，是兩匹駱駝象拉的車，名叫俱羅竭，是聖帝乘坐的。八萬四千輛車都在前面引導，來到明殿。 現代漢語譯本：『殿名叫波羅沙檀，縱橫四十里，用黃金、白銀、琉璃、水晶磚砌成墻壁；也用四寶做柱子；黃金瓦、白銀瓦、琉璃瓦、水晶瓦；臺階有五十重，都是用黃金、白銀、琉璃、水晶做成；黃金梁、白銀梁、琉璃梁、水晶梁；黃金椽、白銀椽、琉璃椽、水晶椽。 現代漢語譯本：'

English version: The Venerable Ananda also possessed four virtues: if there were virtuous men or women, or devout laymen or laywomen, who came to Ananda to inquire about the scriptures and precepts, Ananda would explain them in detail. The four groups of disciples would all be delighted, and after leaving, they would praise Ananda's merits. This is Ananda's first virtue. Furthermore, if there were four groups of disciples who did not understand the profound meaning of the scriptures and came to Ananda to ask about their doubts, Ananda would clarify them, enabling them to understand. Those who listened would not be weary, and upon leaving, they would all praise him. This is Ananda's second virtue. The four groups of high-ranking monks and nuns, upon seeing Ananda attending to the Buddha on his left side, would all admire him. This is Ananda's third virtue. The scriptures spoken by the Buddha, regardless of their length, were all memorized and recited by Ananda, who then transmitted them to the four groups of disciples without any additions or omissions. This is Ananda's fourth virtue. English version: Ananda said to the Buddha, 'Not far from here are many kingdoms, such as Sravasti, Saketa, Champa, Rajagriha, Varanasi, and Vaishali. These great kingdoms are all very knowledgeable about the principles of Buddhism. Since the Buddha is about to enter Nirvana, why not do so in those places? Instead, you have chosen this small town, and even outside the city, in this remote and insignificant place, to enter Nirvana?' English version: The Buddha said to Ananda, 'Do not say that this is a small place. There is a reason for this. Long ago, in Kushinagar, also known as Kushavati, there was a very prosperous kingdom. At that time, there were no diseases, the harvest was abundant, the people were thriving, and every family had filial children. The city was 480 li long from east to west and 280 li wide from north to south. The city had seven layers of walls, all built with fired bricks. The walls were decorated with gold, silver, lapis lazuli, and crystal, and the roofs were covered with tiles made of the four precious materials. The city was 64 feet high, and the top was 24 feet wide. There were precious trees in the city, emitting five-colored light. There were three roads, and both sides were covered with tiles made of the four precious materials. On both sides were the residences of the people, with carved beams and painted rafters, decorated like heaven. There were various musical instruments such as zithers and harps. Men and women were not mixed, and their songs praised virtue. The music made people understand the principles even more. The people had no worries or fears, and their hearts were always joyful. They did not wear decorations on their heads, and their fragrance spread far and wide. English version: 'The holy king at that time was named Great Joyful Vision, also known as the Flying Emperor. He led his troops, illuminating the world, and no one could match him. People followed the righteous path and did not violate the king's laws. People who wanted to fly could do so simply by thinking about it. The king had seven treasures that were naturally generated: a golden flying wheel, a divine white elephant, a dark blue divine horse, a bright moon pearl, a celestial jade maiden wife, a chief treasure minister, and a chief military minister. The king had four virtues. When he was a child, when he was a prince, when he ascended the throne, and when he renounced the kingdom to become a monk, he lived for 84,000 years each time. This is the first unattainable virtue of King Great Joyful Vision. His food transformed naturally, his body had no diseases, the temperature was always comfortable, and his body and mind were always at peace. This is the second virtue. His appearance was dignified, and his face was unparalleled. Even the god Indra was not as handsome as him. This is the third virtue. All the people under the sky, regardless of their status, loved the king as much as filial sons love their parents. The king also sincerely loved all living beings, treating them as his own children. He gave wealth to the poor, food to the hungry, and drink to the thirsty. He provided shelter for the elderly, the young, and the orphans, letting them live together like family. He provided houses, vehicles, and medicine for the sick. This is the fourth virtue. English version: 'This kingdom often heard twelve kinds of sounds: the sounds of elephants, horses, cows, carriages, conch shells, drums, dancing, singing, various stringed instruments, the recitation of benevolence and righteousness, and the praise of the Buddha's noble deeds. The people's clothing was woven with various treasures, and they wore bright moon pearls and other jewels, with necklaces shining brightly. Their food and music were like those of the Trayastrimsa Heaven. The residents were happy, and there was not a day that they were not joyful. When the king wanted to go out, he would call his chariot minister, whose name was Sudatta. The king would order him, 'Let the chariot go slowly. I have not seen the departed psychologist for a long time, and I want to see him now.' The departed psychologist, upon hearing that the king was coming, would bring bright moon pearls, white pearls, green pearls, blue pearls, coral, sandalwood, and other fragrant items to offer to the holy king. The king did not want to accept them, but they would all kneel and beg, so the king would accept them. The king would order the minister in charge of treasures to repay them double their value. The people, regardless of their status, would also scatter various treasures and flowers on the ground, wishing the king boundless longevity. The kings of various small kingdoms, numbering 84,000, upon hearing that the Flying Emperor was going to give alms, would all come to follow him to the great hall. The emperor wanted to ascend the main hall with the kings, but the kings declined, saying, 'Our countries all have treasure halls.' The emperor said, 'Your small halls are not worth mentioning. Let's look at my bright hall.' So no one dared to ascend. Each of the kings had a treasure chariot, ten feet high, with four wheels, all decorated with the seven treasures from bottom to top. There were banners on top, with bright colors that reflected each other. The chariots were pulled by six horses, all of which could fly. At that time, there was a chariot pulled by two camel-elephants, named Kuragara, which was the chariot of the holy emperor. The 84,000 chariots all led the way to the bright hall. English version: 'The hall was named Parashadana, and it was forty li in length and width. The walls were made of bricks of gold, silver, lapis lazuli, and crystal. The pillars were also made of the four precious materials. The tiles were made of gold, silver, lapis lazuli, and crystal. There were fifty levels of steps, all made of gold, silver, lapis lazuli, and crystal. The beams were made of gold, silver, lapis lazuli, and crystal. The rafters were made of gold, silver, lapis lazuli, and crystal. English version: '

。殿中有八萬四千床，黃金床、白銀床，琉璃床、水精床；黃金帳、白銀帳、琉璃帳、水精帳，黃金織成、白銀織成、琉璃織成、水精織成，赤罽織成，皆以布床上，以天上降織成為枕。

「阿難！宮墻四重：黃金墻、白銀墻、琉璃墻、水精墻；作四寶浴池，周匝四十里，黃金池白銀陛，白銀池黃金陛，琉璃池水精陛，水精池琉璃陛，池中自然，生四色蓮華，青紅紫白華，冬夏常生池中，外有香華樹，殿下有四道，亦以四寶為步欄，欄各長二十里。殿陛之前，有四寶樹，樹高四十里，蔭地亦爾，黃金樹白銀葉，白銀樹黃金葉，琉璃樹水精葉，水精樹琉璃葉。帝于殿下，自思惟不宜上殿，辭讓諸王，諸王皆不敢升。大快見敕令近臣，請諸沙門逝心明經持戒者先上殿，具設美食，重賜明寶。沙門逝心去，帝即深惟，壽命非常，與一侍人，俱升明殿曰：『吾欲遣諸夫人伎女。』傍臣諸王，各遣令去。帝坐黃金床，足蹈白銀機，深自思念：『淫泆之行，何益於己，愚人多貪不知其禍。吾今雖壽三十三萬六千歲，夫盛有衰合會有離，身為朽種，會成灰土，斯四寶殿，孰能久保乎？』曰：『吾一身耳，小屋足安，何用四十里殿八萬四千床為？』從黃金床至白銀床，足蹈金機：『惟人作意，必當清潔貪、嫉、恚、癡、邪淫之心，以四非常滅令無餘，睹世無常，吾焉得久？』從白銀床至琉璃床，足蹈水精機曰：『吾後宮玉女，有八萬四千人，各遣令去，用之為拘，女聚惡盛，當棄穢意。』從琉璃床至水精床，足蹈琉璃機：『重思天下，眾事皆惡，唯無為快，除吾濁志，當求無為，今雖為飛行皇帝豪貴如斯，何潤于身？』侍者前白：『諸玉女寶，問王處殿，何其𥡳久，皆欲進前？』帝告侍者曰：『敕掌寶臣，遣諸夫人，各歸其家，著身眾珍名寶，皆各自隨；諸王群臣，天馬寶象，皆遣令去。』

「大快見王，即升高觀，遙聞眾聲，喧叫呼天，帝曰：『何聲？』侍者白言：『天玉女聲。』諸王群臣，頓蹌于地，舉哀呼天，寶象天馬，呼㘁淚出，戀慕天王，靡不頓躄。帝曰：『持小機來，安置殿下。』請玉女寶，諸王群寮，進諸象馬寶車從者。第一嫡后就坐帝側，帝更以女妹之愛，侍諸夫人，嫡后舉手，指諸女寶曰：『天女之容，韑韑光世，著身天服，世所希睹，愿留微心，以副其意；寶象天馬，馬名桓青，白珠夜光眾寶瓔珞，奕奕光國；四方諸王，皆有聖人之明，虔奉稱臣，孝順慈忠，愛慕天王。』快見王曰：『吾世世有慈心，於世女人，更相嫉妒，殃惡流被，延及王身，惟斯重禍，吾欲遠之，自今以往，若曹女等，皆我女妹。』諸夫人皆舉哀云：『當奈何生離棄我去。』皆脫身眾飾，投之於地。嫡后自搣椎心悲哭呼云：『天王！吾當依誰？』帝曰：『人命致短，爾憂反長，身為朽器，死在無期。自今執心，尚沙門德，遠女親賢，唯道是尊，修身自憂，不能憂余。』告諸王曰：『命短憂長，當自愛身，無生不死，當正心行，慈愛孝順，榮難久保。』諸王稽首，至誠辭曰：『四天諸國，皆侍天王，常聞諸聖，咨嗟斯土，以為無喻，帝及群寮，無不神聖，國土珍寶，譬如天上，天王加哀，宜還聖思。』帝告諸王：『人壽致短，憂俗反長，當自憂身，命在呼吸，無生不死，當去貪淫穢濁之行

殿堂里有八萬四千張床，有黃金床、白銀床、琉璃床和水晶床；還有黃金帳、白銀帳、琉璃帳和水晶帳，這些帳子是用黃金、白銀、琉璃和水晶織成的，還有用紅色粗毛織成的，都鋪在床上，枕頭是用天上降下的織物做成的。 『阿難！』宮墻有四重：黃金墻、白銀墻、琉璃墻和水晶墻；還建有四寶浴池，周圍四十里，黃金池有白銀臺階，白銀池有黃金臺階，琉璃池有水晶臺階，水晶池有琉璃臺階。池中自然生長著四色蓮花，青色、紅色、紫色和白色，冬夏常開。池外有香花樹，殿下有四條道路，也用四寶做欄桿，每條欄桿長二十里。殿階前有四寶樹，樹高四十里，樹蔭也一樣大，黃金樹有白銀葉，白銀樹有黃金葉，琉璃樹有水晶葉，水晶樹有琉璃葉。大王在殿下，自己思量不應該上殿，就推讓給各位王子，王子們都不敢上去。大王很快下令讓近臣，請那些潛心修行、精通佛經、持守戒律的沙門先上殿，準備了豐盛的美食，並重賞珍寶。沙門們離開后，大王就深思，壽命無常，於是帶著一個侍從，一起登上明殿說：『我想遣散各位夫人和歌女。』旁邊的官員和王子們，都各自遣散了她們。大王坐在黃金床上，腳踩著白銀的腳踏，深深地思考：『淫慾的行為，對我有什麼好處呢？愚人大多貪戀，不知道其中的禍害。我如今雖然有三十三萬六千歲的壽命，但盛極必衰，相聚必有離別，身體是會腐朽的，最終會變成灰土，這四寶殿，誰又能長久保有呢？』他說：『我一個人而已，小屋就足夠安身了，何必用四十里的大殿和八萬四千張床呢？』從黃金床走到白銀床，腳踩著黃金的腳踏：『只有人能控制自己的意念，必須清除貪婪、嫉妒、嗔恨、愚癡和邪淫之心，用四種無常的觀念來滅除它們，看到世事無常，我怎麼能長久呢？』從白銀床走到琉璃床，腳踩著水晶的腳踏說：『我的後宮有八萬四千名美女，都應該遣散她們，用她們只會帶來束縛，女人聚集在一起，惡念就會滋長，應該拋棄這些污穢的想法。』從琉璃床走到水晶床，腳踩著琉璃的腳踏：『再次思考天下，所有的事情都是不好的，只有無為才是快樂的，應該去除我污濁的志向，追求無為，我現在雖然是飛行皇帝，如此豪貴，對自身又有什麼好處呢？』侍者上前稟告：『各位玉女都問大王在哪個殿，為什麼這麼久不出來，都想上前拜見。』大王告訴侍者說：『命令掌管寶物的官員，遣散各位夫人，各自回到自己的家，身上佩戴的各種珍寶，都各自帶走；各位王子和大臣，還有天馬和寶象，都讓他們離開。』 大快見王，隨即登上高臺，遠遠聽到眾人的聲音，喧鬧著呼喊上天，大王問：『是什麼聲音？』侍者回答說：『是天女們的聲音。』各位王子和大臣，都跌倒在地，舉哀呼天，寶象和天馬，都哭泣流淚，戀慕著天王，沒有不跌倒的。大王說：『拿小腳踏來，放在殿下。』請玉女、各位王子和官員，還有象馬寶車和隨從都進來。第一位嫡後坐在大王身邊，大王用對待妹妹的愛意，對待各位夫人，嫡后舉起手，指著各位玉女說：『天女的容貌，光彩照人，穿著天上的服飾，世間罕見，希望留下一點心意，以滿足她們的願望；寶象天馬，馬名叫桓青，身上佩戴著白珠、夜光等各種寶物，光彩照耀著國家；四方諸王，都有聖人的智慧，虔誠地稱臣，孝順慈愛，愛慕著天王。』快見王說：『我世世代代都有慈悲心，但世間的女人，互相嫉妒，災禍蔓延，甚至會波及到王身，這是重大的禍患，我想遠離它，從今以後，你們這些女人，都像我的妹妹一樣。』各位夫人都舉哀說：『我們該怎麼辦，要這樣生離死別地拋棄我們？』都脫下身上的各種裝飾，扔在地上。嫡后自己捶胸頓足，悲傷地哭喊著說：『天王！我們該依靠誰？』大王說：『人的壽命短暫，你們的憂愁反而會增長，身體是會腐朽的器皿，死亡隨時都會到來。從現在開始，要學習沙門的德行，遠離女色，親近賢人，只有道才是最尊貴的，要修身自省，不能憂慮其他。』告訴各位王子說：『壽命短暫，憂愁卻很長，要愛惜自己的身體，沒有不生不死的，要端正自己的心行，慈愛孝順，榮華富貴難以長久。』各位王子叩頭，真誠地說：『四天下的各個國家，都侍奉著天王，常常聽到各位聖人，讚歎這片土地，認為無與倫比，大王和各位官員，無不神聖，國土的珍寶，就像天上一樣，希望天王憐憫，還是回到聖明的思想。』大王告訴各位王子：『人的壽命短暫，憂慮世俗反而會增長，要自己憂慮自己的身體，生命就在呼吸之間，沒有不生不死的，應該去除貪婪淫穢的行為。』

In the palace, there were eighty-four thousand beds, including gold beds, silver beds, crystal beds, and lapis lazuli beds; there were also gold curtains, silver curtains, crystal curtains, and lapis lazuli curtains, woven from gold, silver, crystal, and lapis lazuli, as well as red wool, all placed on the beds, with pillows made from fabrics that descended from the heavens. 'Ananda!' The palace walls were fourfold: gold walls, silver walls, lapis lazuli walls, and crystal walls; there were also four jeweled bathing pools, each forty miles in circumference, with gold pools having silver steps, silver pools having gold steps, lapis lazuli pools having crystal steps, and crystal pools having lapis lazuli steps. In the pools, four-colored lotuses grew naturally, blue, red, purple, and white, blooming constantly in both winter and summer. Outside the pools were fragrant flower trees, and below the palace were four roads, also with four-jeweled railings, each railing twenty miles long. In front of the palace steps were four jeweled trees, each forty miles high, with the shade covering the same area, gold trees with silver leaves, silver trees with gold leaves, lapis lazuli trees with crystal leaves, and crystal trees with lapis lazuli leaves. The king, standing below the palace, pondered that he should not ascend the palace, and deferred to the princes, who dared not go up. The king quickly ordered his close ministers to invite the monks who were devoted to practice, well-versed in the scriptures, and held the precepts, to ascend the palace first, preparing lavish meals and bestowing precious treasures. After the monks left, the king deeply contemplated the impermanence of life, and with one attendant, ascended the Bright Palace, saying: 'I wish to dismiss all the consorts and courtesans.' The officials and princes nearby each dismissed them. The king sat on a gold bed, his feet on a silver footstool, deeply contemplating: 'What benefit is there in indulging in lust? Fools are mostly greedy and unaware of the harm. Although I now have a lifespan of three hundred and thirty-six thousand years, prosperity must decline, and meetings must end in separation. The body is perishable and will eventually turn to dust. Who can keep this four-jeweled palace forever?' He said: 'I am but one person, a small hut is enough for me, why use a forty-mile palace and eighty-four thousand beds?' From the gold bed, he walked to the silver bed, his feet on a gold footstool: 'Only by controlling one's thoughts can one cleanse the mind of greed, jealousy, anger, ignorance, and lust. By contemplating the four impermanences, one can extinguish them. Seeing the impermanence of the world, how can I last long?' From the silver bed, he walked to the lapis lazuli bed, his feet on a crystal footstool, saying: 'My harem has eighty-four thousand beauties, they should all be dismissed. They are only a constraint, and where women gather, evil thoughts grow. I should abandon these defiled thoughts.' From the lapis lazuli bed, he walked to the crystal bed, his feet on a lapis lazuli footstool: 'Reflecting again on the world, all things are bad, only non-action is joyful. I should remove my impure desires and seek non-action. Although I am now a flying emperor, so wealthy and powerful, what benefit is there for myself?' The attendant came forward and reported: 'The jade maidens are asking which palace the king is in, and why he has not come out for so long, they all wish to come forward to pay their respects.' The king told the attendant: 'Order the officials in charge of treasures to dismiss all the consorts, each to return to their own homes, taking with them all the treasures they wear; and let all the princes and ministers, as well as the celestial horses and elephants, depart.' King Great Vision then ascended a high platform, and from afar, he heard the voices of the crowd, clamoring and calling to the heavens. The king asked: 'What is that sound?' The attendant replied: 'It is the sound of the celestial maidens.' The princes and ministers all fell to the ground, wailing and calling to the heavens. The celestial elephants and horses wept and shed tears, longing for the king, and all were prostrate. The king said: 'Bring a small footstool and place it below the palace.' He invited the jade maidens, princes, and officials, as well as the elephants, horses, jeweled carriages, and attendants to come in. The first queen consort sat beside the king, and the king treated the consorts with the affection of a brother. The queen consort raised her hand, pointing to the jade maidens, saying: 'The celestial maidens' beauty is radiant, their celestial garments are rarely seen in the world. We wish to leave a small token of our affection, to fulfill their desires; the celestial elephants and horses, the horse named Huanqing, adorned with white pearls, night-shining gems, and various treasures, illuminate the kingdom; the kings of the four directions, all with the wisdom of sages, reverently pay homage, are filial, kind, and loyal, and love the king.' King Great Vision said: 'I have had a compassionate heart in all my lives, but the women of the world are jealous of each other, and the calamities spread, even reaching the king's body. This is a great disaster, and I wish to distance myself from it. From now on, you women are all like my sisters.' The consorts all wailed, saying: 'What shall we do, to be abandoned in this way?' They all took off their ornaments and threw them on the ground. The queen consort beat her chest and cried out in sorrow: 'O King! Who shall we rely on?' The king said: 'Human life is short, but your worries will only grow longer. The body is a perishable vessel, and death can come at any time. From now on, cultivate the virtues of the monks, stay away from women, be close to the wise, and only the Way is most honorable. Cultivate yourselves and worry about yourselves, and do not worry about others.' He told the princes: 'Life is short, but worries are long. Cherish your bodies, there is no birth without death. Correct your minds and actions, be kind, filial, and loyal. Glory and wealth are not lasting.' The princes bowed their heads, sincerely saying: 'The countries of the four heavens all serve the king. We have often heard the sages praise this land, saying it is unparalleled. The king and all the officials are all divine, and the treasures of the kingdom are like those of heaven. We hope the king will have mercy and return to his wise thoughts.' The king told the princes: 'Human life is short, but worrying about worldly matters only makes it longer. You should worry about your own bodies, life is but a breath away, there is no birth without death. You should abandon the practices of greed and lust.'

。』帝起上殿，坐黃金床，持弘慈之心，向諸夫人，群寮諸王，庶民象馬，十方勤苦者，悲心傷之，欲使知佛，從金床至銀床，思無為之道，從銀床至琉璃床，思慈哀之行，以濟眾生，從琉璃床至水精床，思大孝行，欲度無數劫之親，自惟五藏九孔惡露。帝曰：『吾昔尚得一病，如有竹索絞頸，木鑿鑿身，身為苦器，安足可恃乎？』」

佛告阿難：「飛行皇帝大快見者，吾身是也。王后壽終，升生梵天，誰知佛身，作飛行皇帝，修行正法。又有四德，七寶自然，從鳩夷那竭境界，長四百八十里，廣二百八十里，皆在城中，吾前以七持身置此地中，今得斷求，念空無相之定，絕生死之原，自今之後，不復作身也。

「阿難！汝往入城，告諸民云：『今日夜半，佛當般泥洹，若等所疑，急詣決之，慎無後悔，長懷瞢瞢恨。』」佛在小聚，違于稟戒，阿難如教，民僉然曰：「佛以何緣，處於小聚，滅度去乎？」民皆頓地，叩頭者搏頰者、捶心刮面搣發，裂衣踏地啼哭，呼當奈何！其王聞之，愕然曰：「斯者何哀？」王遣近臣問外何哀？民哽咽曰：「阿難敕言：『佛當滅度，心所疑結，令詣質之。』以斯哀矣。」臣還啟云：「阿難敕民，佛當般泥洹，令質所疑，以故哭耳。」王即召太子阿晨，命之曰：「爾詣佛所，𥡳首佛足，敬問訊息，伏願世尊于正殿上，升泥洹道，無于小聚般泥洹也。」太子白言：「若世尊遂不爾翔者，當云何？」王曰：「受教疾還。」太子到佛所，阿難白言：「鳩夷國王遣太子來，未敢通之。」佛言：「呼進。」太子五體投地，𥡳首佛足，卻長跪諾：「王遣阿晨，𥡳首佛足，敬問訊息，眾生沒淵，唯佛拯濟，今當滅度，何其大疾，當於宮中，而於小聚。」佛告阿晨：「謝爾父王，吾往以說，昔為飛行皇帝，最後聖帝，名大快見。吾以七反以身喪此，並今為八。吾今道成，不復以身著斯地中。謝爾父王，抂苦太子。」

太子還宮，晻冥適至，太子見王，本末自陳。王愕然流涕，敕國黎民，率土皆往，受佛明法。王以人定時到佛所，與民十四萬眾俱住在外。王白阿難曰：「吾與民十四萬人，欲受佛戒。」阿難向佛，具陳王意，世尊即曰：「苦王及民。」阿難白言：「寧可遣王？」佛言：「不可。當與相見。」王與國中高德賢者俱進，皆以頭面𥡳首佛足，卻叉手立。時，佛前無燈火，佛放頂中光，光照二千里。佛謝王及其臣民勞抂爾來。王𥡳首曰：「佛有何誡，所當奉行？」

佛言：「吾告使者云，得佛說經，四十九歲，王國諸賢，皆自執行。王且還宮，吾今夜半當般泥洹。」王及臣民莫不舉哀，佛告王曰：「吾聞有生無不衰喪，啼哭何為？怒伏猛心，上法天閨，遠惡自愛，勤心修德親賢，事來重思，無加卒暴，人命難得，當哀萬姓；明者可責，愚者原赦，世多諸邪，自愛自慶。」王及賢者，皆自退出，王去佛五里，所止屯住。

國有耆年，字曰須拔，年百二十，時在城中。夜臥覺寤，見佛光明，照一城中，家無一人即出城，疾到佛所，向阿難曰：「以吾啟聞，吾有疑心於世尊。」阿難曰：「夜以且半，佛當善逝，且莫煩擾。」須拔對曰：「不可以聞乎，吾聞無數世乃有一佛耳，今詣質疑，而不以聞。吾之所疑，唯佛而釋，余莫能也。」阿難曰：「且止！不須問矣

現代漢語譯本：皇帝起身登上大殿，坐在黃金寶座上，懷著弘大的慈悲之心，面對各位夫人、群臣諸王、庶民百姓、象馬以及十方受苦的人們，他悲憫傷感，想要讓他們瞭解佛法。他從金床移到銀床，思考無為之道；從銀床移到琉璃床，思考慈悲救濟眾生的行為；從琉璃床移到水晶床，思考大孝之行，想要度脫無數劫以來的親人。他獨自思量五臟九竅的污穢。皇帝說：『我以前稍微得一點病，就好像被竹索絞住脖子，被木鑿鑿擊身體，身體如同盛放痛苦的器皿，哪裡值得依賴呢？』 佛告訴阿難：『飛行皇帝大快見，就是我的前身。王后壽命終結，升入梵天。誰能知道佛身，曾經作為飛行皇帝，修行正法呢？他還有四種功德，七寶自然產生，從拘夷那竭的邊界，長四百八十里，寬二百八十里，都在城中。我以前用七次捨身安放在這片土地上，如今得以斷絕求生的慾望，進入空無相的禪定，斷絕生死的根源，從今以後，不再有身體了。』 『阿難！你進城去，告訴百姓們說：『今天夜半，佛將要涅槃。你們如果有任何疑問，趕緊來問清楚，千萬不要後悔，長久地懷著迷茫的遺憾。』佛在小聚的地方，違背了戒律。阿難按照佛的教導去做，百姓們都說：『佛為什麼要在小聚的地方滅度呢？』百姓們都頓足捶地，有的叩頭，有的拍打臉頰，有的捶胸刮面，有的拔頭髮，有的撕裂衣服，有的跺腳啼哭，呼喊著該怎麼辦！他們的國王聽到后，驚愕地說：『這是什麼哀傷？』國王派遣近臣去詢問外面發生了什麼哀傷的事情。百姓哽咽著說：『阿難傳達佛的命令說：『佛將要滅度，心中有疑問的，可以來詢問。』因此而哀傷。』大臣回去稟告說：『阿難告訴百姓，佛將要涅槃，讓他們詢問心中的疑問，所以才哭泣。』國王立即召見太子阿晨，命令他說：『你到佛那裡，頂禮佛足，恭敬地問候佛的安康，希望世尊在正殿上，升入涅槃之道，不要在小聚的地方涅槃。』太子說：『如果世尊不那樣做，該怎麼辦呢？』國王說：『接受教誨，快去快回。』太子到達佛所在的地方，阿難稟告說：『拘夷國王派遣太子前來，不敢讓他進去。』佛說：『讓他進來。』太子五體投地，頂禮佛足，然後長跪著說：『國王派遣阿晨，頂禮佛足，恭敬地問候佛的安康，眾生沉溺在苦海中，只有佛能救度，現在將要滅度，何其匆忙，應該在宮殿中，而不是在小聚的地方。』佛告訴阿晨：『感謝你的父王，我以前已經說過了，我曾經是飛行皇帝，最後一位聖帝，名叫大快見。我曾經七次捨身在這片土地上，加上這次是第八次。我現在已經得道，不再用身體留在這片土地上了。感謝你的父王，讓太子白白辛苦了。』 太子回到宮中，天色已經昏暗。太子見到國王，把事情的始末都說了。國王驚愕地流下眼淚，命令全國百姓，都去接受佛的教誨。國王在人定時分到達佛所在的地方，和十四萬百姓一起住在外面。國王對阿難說：『我和十四萬百姓，想要受佛的戒律。』阿難向佛稟告，詳細陳述了國王的意思，世尊立即說：『辛苦國王和百姓了。』阿難說：『可以遣送國王回去嗎？』佛說：『不可以。應當讓他們相見。』國王和國內有高尚品德的賢者一起進來，都以頭面頂禮佛足，然後叉手站立。當時，佛前沒有燈火，佛從頭頂放出光明，光芒照耀二千里。佛感謝國王和他的臣民不辭辛勞地前來。國王頂禮說：『佛有什麼教誨，我們應當奉行？』 佛說：『我告訴使者說，我得佛說經，四十九年，王國中的各位賢者，都自己修行。國王你先回宮，我今天夜半將要涅槃。』國王和臣民無不悲傷哭泣。佛告訴國王說：『我聽說有生必有衰亡，哭泣有什麼用呢？要降伏猛烈的心，登上天上的法門，遠離邪惡，愛惜自己，勤奮修習德行，親近賢人，遇到事情要反覆思考，不要輕易暴躁，人的生命難得，應當憐憫萬民；明智的人可以責備，愚笨的人可以原諒，世上有很多邪惡，要愛惜自己，自我慶幸。』國王和賢者們，都各自退了出去，國王離開佛五里，在所住的地方駐紮下來。 國中有一位年長的老人，名字叫須拔，年齡一百二十歲，當時在城中。夜裡睡覺醒來，看見佛的光明，照耀整個城市，家裡沒有一個人，就出城，快速來到佛所在的地方，對阿難說：『請你稟告佛，我心中對世尊有疑問。』阿難說：『夜已經過半，佛將要逝去，請不要打擾。』須拔回答說：『難道不可以問嗎？我聽說無數世才有一佛出世，現在來詢問疑問，卻不讓問。我的疑問，只有佛才能解答，其他人不能。』阿難說：『請停止！不需要問了。』

English version: The emperor rose and ascended the hall, sat on a golden throne, holding a heart of great compassion, facing his consorts, ministers, kings, common people, elephants, horses, and those suffering in the ten directions. He felt sorrow and wanted them to understand the Buddha's teachings. He moved from the golden throne to a silver throne, contemplating the path of non-action; from the silver throne to a lapis lazuli throne, contemplating the act of compassion to save all beings; from the lapis lazuli throne to a crystal throne, contemplating the great filial piety, wanting to liberate his relatives from countless kalpas. He pondered alone about the filth of the five organs and nine orifices. The emperor said, 'When I was slightly ill, it was as if my neck was being strangled by bamboo ropes, and my body was being hammered by wooden chisels. The body is like a vessel of suffering, how can it be relied upon?' The Buddha told Ananda, 'The flying emperor Great Joyful Vision, that was my past life. The queen's life ended, and she ascended to the Brahma heaven. Who knows that the Buddha's body, once as the flying emperor, practiced the true Dharma? He also had four virtues, and seven treasures naturally appeared, extending from the border of Kushinagar, 480 li in length and 280 li in width, all within the city. I previously used seven lives to place myself on this land, and now I have severed the desire for life, entered the samadhi of emptiness and non-form, cut off the root of birth and death, and from now on, I will no longer have a body.' 'Ananda! Go into the city and tell the people, 'Tonight at midnight, the Buddha will enter Nirvana. If you have any doubts, hurry and ask them, do not regret it, and do not hold onto confusion and regret for long.' The Buddha was in a small gathering, violating the precepts. Ananda did as the Buddha instructed, and the people all said, 'Why is the Buddha entering Nirvana in a small gathering?' The people all stamped their feet, some kowtowed, some slapped their cheeks, some beat their chests and scraped their faces, some pulled out their hair, some tore their clothes, some stomped on the ground and cried, shouting, 'What should we do!' Their king, upon hearing this, was shocked and said, 'What is this sorrow?' The king sent a close minister to ask what sorrow was outside. The people choked with sobs and said, 'Ananda conveyed the Buddha's command, saying, 'The Buddha will enter Nirvana, if you have any doubts, you can come and ask.' That is why we are sorrowful.' The minister returned and reported, 'Ananda told the people that the Buddha will enter Nirvana, and they can ask their doubts, that is why they are crying.' The king immediately summoned Prince Achen and ordered him, 'Go to the Buddha, bow down at his feet, respectfully inquire about his well-being, and hope that the World Honored One will ascend to the path of Nirvana in the main hall, not enter Nirvana in a small gathering.' The prince said, 'If the World Honored One does not do that, what should we do?' The king said, 'Accept the teaching and return quickly.' The prince arrived at the Buddha's place, and Ananda reported, 'The king of Kushinagar sent the prince, but I dare not let him in.' The Buddha said, 'Let him in.' The prince prostrated himself, bowed at the Buddha's feet, and then knelt and said, 'The king sent Achen to bow at the Buddha's feet, respectfully inquire about his well-being, sentient beings are drowning in the sea of suffering, only the Buddha can save them, now you are about to enter Nirvana, how hasty, you should be in the palace, not in a small gathering.' The Buddha told Achen, 'Thank your father, I have said before, I was once the flying emperor, the last holy emperor, named Great Joyful Vision. I have sacrificed my body seven times on this land, and this is the eighth time. Now I have attained the Way, and I will no longer use my body to stay on this land. Thank your father, for making the prince suffer in vain.' The prince returned to the palace, and it was already dark. The prince met the king and explained the whole situation. The king was shocked and shed tears, and ordered all the people of the country to go and receive the Buddha's teachings. The king arrived at the Buddha's place at the time of the human hour, and stayed outside with 140,000 people. The king said to Ananda, 'I and 140,000 people want to receive the Buddha's precepts.' Ananda reported to the Buddha, detailing the king's intention, and the World Honored One immediately said, 'It is hard for the king and the people.' Ananda said, 'Can we send the king back?' The Buddha said, 'No. They should meet.' The king and the virtuous sages of the country entered together, all bowing their heads to the Buddha's feet, and then stood with their hands clasped. At that time, there were no lamps in front of the Buddha, and the Buddha emitted light from the top of his head, illuminating two thousand li. The Buddha thanked the king and his ministers for coming despite their hardships. The king bowed and said, 'What are the Buddha's teachings that we should follow?' The Buddha said, 'I told the messengers that I have been preaching the Dharma for forty-nine years, and all the sages of the kingdom have practiced it themselves. King, you should return to the palace first, and I will enter Nirvana tonight at midnight.' The king and his ministers were all in sorrow and wept. The Buddha told the king, 'I have heard that where there is birth, there is decay, what is the use of crying? Subdue your fierce heart, ascend to the heavenly gate of Dharma, stay away from evil, cherish yourself, diligently cultivate virtue, be close to the wise, think carefully before acting, do not be rash, human life is hard to obtain, you should have compassion for all people; the wise can be blamed, the foolish can be forgiven, there are many evils in the world, cherish yourself and be grateful.' The king and the sages all withdrew, and the king stopped five li away from the Buddha, where they stayed. There was an old man in the country, named Subha, who was one hundred and twenty years old, and was in the city at that time. He woke up in the night and saw the Buddha's light illuminating the entire city. There was no one in his house, so he left the city and quickly went to the Buddha's place, and said to Ananda, 'Please report to the Buddha, I have doubts about the World Honored One.' Ananda said, 'It is already past midnight, the Buddha is about to pass away, please do not disturb him.' Subha replied, 'Can I not ask? I have heard that a Buddha appears only once in countless ages, now I come to ask my doubts, but I am not allowed to ask. My doubts can only be resolved by the Buddha, no one else can.' Ananda said, 'Please stop! There is no need to ask.'

。」佛知須拔在外慾質所疑，呼阿難問：「何以不啟須拔疑事？」阿難對曰：「見夜且半，佛當滅度，懼其來入語言煩擾，佛今當棄三有欲界就無為道。」佛言：「將須拔入，有疑當問。」阿難即將須拔入。須拔聞當入，其心喜踴，身皆為動，前以頭面𥡳首佛足。佛見須拔年老息微，賜機使坐。佛問須拔：「爾有何疑？」對曰：「佛為三界天中之天，神聖無量，至尊難雙，開化導引四十九年，仙聖梵釋靡不𥡳首，吾有同志八人，有故龜氏、有無先氏、有志行氏、有白鷺子氏、有延壽氏、有計金樊氏、有多積愿氏、有尼揵子，彼八人智，無螢燭之明，善無沛生絲髮之潤，內懷三毒，外為欲走，坐作虛論，妄書非真，不詣稟化將有緣乎？」佛告須拔：「子曹經意，與佛經違，為生死之路，求富貴之耶？吾道之志斷求念空，不願世榮淡泊無為，以斯為樂。」須拔曰：「何謂無為之道乎？」佛言：「滅有歸本，不復生死，謂之無為也。若曹志趣，皆有八惡。何謂為八？祠祀鬼神，卜問虛殺，是為一。處家貪餮，不奉孝道，貪愛萬邪，欲無舍止，是為二。兩舌、惡罵、妄言、綺語，未常陳善令愚去惡，是為三。殺盜淫泆，是為四。常懷怒心，不孝二親，輕慢兄弟、妻子九族，心邪行穢，無善勸導，常自憍大，欲人畏敬，是為五。晝夜懷邪，不畏法律，輕慢賢者，尊貴穢濁，遠避真正，交隨惡人，是為六。聞有賢智，明經沙門梵志，豫懷憎嫉，虛偽作謗，是為七。不敬先祖盡孝于親，棄賢明而反賊，毀仁正，不覺流俗穢濁可恥。斯謂八惡。若自陳雲：『世尊說經，四十九載，有八人不詣稟化。』子曹皆懷斯八惡，豈樂清化乎？正使來者，佛亦不受。須拔！若心有斯八惡，慎無問佛：『執斯八戒可得溝港、頻來、不還、應真？』行斯八戒，當正爾心，乃為佛弟子。其有凡人，擅作師導教化之首，違斯八戒，皆是妖蠱，當遠棄避，慎無聽受。」

世尊曰：「吾今於三界中，獨言獨步，莫有等雙；爾之所疑，便問無嫌。」須拔𥡳首，長跪而曰：「誠如佛言，幾亡吾身，又墮狂愚。」世尊又曰：「若解八戒未乎？」對曰：「已解。」重𥡳首曰：「吾欲捐下賤之操，執沙門清凈之行。」世尊又曰：「爾誠不？」對曰：「愿佛加哀，受我為沙門。」須拔髮自然墮地，袈裟著體，精心思教，霍然無想，一心清凈，喻明月珠，即得應真道，重自思念：「吾不能使吾師於前泥洹也。」即時先佛，取泥洹道。

佛呼比丘入言：「吾滅度后，其有世人，棄家去穢，欲作沙門，入比丘僧中，先試三月，知行高下。世有四輩人：一輩貧窮不能自活，欲為比丘；一輩負債無以償之，欲作比丘；一輩在役當時無用，欲作比丘；一輩高士行凈無穢，聞無數世乃有一佛，睹佛經典欣然心寤，捐家棄欲，不貪世榮，來作比丘。吾泥洹后，凡諸來者，觀于志趣，視於坐起，采于語言，察于躇步，知于施行，善惡所趣，求道用心，精進樂不？三月審察，志高行凈，可眾乃用作比丘。身既作比丘，當選耆舊明於法律，為之作師，授其十戒。奉戒三年，兢兢不虧，眾賢咸可，當授與二百五十戒，十戒為本，二百四十戒為禮儀。若曹後世，施行是法，天神地祇，靡不敬喜。佛所戒法，諸比丘熟思之，無得以佛般泥曰去，懈怠違法。佛之所行，弟子所思，長幼相奉，無為不孝，有不樂得道慕尊榮者，當讀是經，求壽欲生天上者，讀是經

佛陀知道須跋心中有對外在慾望的疑惑，便叫阿難問：『為什麼不把須跋的疑問提出來？』阿難回答說：『見夜已過半，佛陀即將涅槃，擔心他來提問會擾亂佛陀，佛陀現在將要捨棄三界欲界，進入無為之道。』佛陀說：『把須跋帶進來，有疑問就讓他問。』阿難便把須跋帶了進來。須跋聽說可以進去，心中歡喜雀躍，全身都在顫動，上前以頭面頂禮佛足。佛陀見須跋年老氣息微弱，便賜給他座位讓他坐下。佛陀問須跋：『你有什麼疑問？』須跋回答說：『佛陀是三界天中之天，神聖無量，至尊無雙，開化引導四十九年，仙聖梵釋沒有不頂禮的，我有八位同道，有故龜氏、有無先氏、有志行氏、有白鷺子氏、有延壽氏、有計金樊氏、有多積愿氏、有尼揵子，他們八人的智慧，沒有螢火蟲的光亮，善行沒有一絲一毫的滋潤，內心懷著貪嗔癡三毒，外在追逐慾望，坐著空談，妄寫虛假，不來稟受教化，難道會有緣分嗎？』佛陀告訴須跋：『你們的想法，與佛的教義相違背，是走向生死的道路，追求富貴嗎？我的道義是斷絕追求，念頭空無，不願世俗的榮華，淡泊無為，以此為樂。』須跋問：『什麼是無為之道呢？』佛陀說：『滅除有為，迴歸本源，不再生死，就叫做無為。你們的志向和興趣，都有八種惡行。哪八種呢？祭祀鬼神，占卜問兇，是第一種。在家貪吃，不孝順父母，貪愛各種邪惡，慾望沒有止境，是第二種。兩舌、惡罵、妄言、花言巧語，不曾陳述善行，引導愚人去除惡行，是第三種。殺盜淫邪，是第四種。常常懷著憤怒的心，不孝順父母，輕慢兄弟、妻子和九族，心邪行污，沒有善意的勸導，常常自高自大，希望別人畏懼尊敬，是第五種。晝夜懷著邪念，不畏懼法律，輕慢賢者，尊貴污濁，遠離真正，結交惡人，是第六種。聽說有賢能智慧、通曉經典的沙門梵志，就預先懷著憎恨嫉妒，虛偽地誹謗，是第七種。不尊敬先祖，不盡孝道于父母，拋棄賢明而反叛，毀壞仁義正道，不覺得流俗的污濁可恥。這就是八種惡行。如果你們說：『世尊講經四十九年，有八個人不來稟受教化。』你們都懷著這八種惡行，怎麼會喜歡清凈的教化呢？即使來了，佛陀也不會接受。須跋！如果心中有這八種惡行，千萬不要問佛：『執持這八戒可以得到須陀洹、斯陀含、阿那含、阿羅漢的果位嗎？』修行這八戒，應當端正自己的心，才能成為佛的弟子。那些凡夫俗子，擅自作為師父引導教化，違背這八戒，都是妖魔鬼怪，應當遠離拋棄，千萬不要聽從接受。』 世尊說：『我如今在三界之中，獨自言說，獨自行走，沒有可以匹敵的；你有什麼疑問，就問吧，不要顧忌。』須跋頂禮，長跪著說：『確實如佛所說，我幾乎喪失了自身，又墮入了狂妄愚癡。』世尊又說：『你理解這八戒了嗎？』須跋回答說：『已經理解了。』又頂禮說：『我想要捨棄世俗的操守，執持沙門的清凈行為。』世尊又說：『你真的願意嗎？』須跋回答說：『愿佛陀慈悲，接受我為沙門。』須跋的頭髮自然脫落，袈裟穿在身上，專心思考教義，豁然沒有雜念，一心清凈，如同明月珠，立刻證得了阿羅漢道，又自己思念：『我不能讓我的老師在我之前涅槃。』隨即先於佛陀，進入了涅槃之道。 佛陀叫來比丘們說：『我涅槃之後，如果有世俗之人，捨棄家庭，去除污穢，想要做沙門，進入比丘僧團，先要試煉三個月，瞭解他們的行為高低。世上有四種人：一種是貧窮不能自活，想要做比丘；一種是負債無法償還，想要做比丘；一種是在役時沒有用處，想要做比丘；一種是高尚之士，行為清凈沒有污穢，聽說無數世才有一佛出世，見到佛的經典，欣然覺悟，捨棄家庭，拋棄慾望，不貪圖世俗的榮華，來做比丘。我涅槃之後，凡是來的人，要觀察他們的志向和興趣，看他們的坐立，聽他們的言語，觀察他們的舉止，瞭解他們的行為，善惡的趨向，求道是否用心，是否精進快樂？三個月仔細考察，志向高尚，行為清凈，僧團認可，才能讓他們做比丘。既然做了比丘，應當選擇年長且通曉法律的人，作為他們的老師，授予他們十戒。奉持戒律三年，兢兢業業沒有虧損，大家認為可以，就授予他們二百五十戒，十戒是根本，二百四十戒是禮儀。你們後世，施行這個方法，天神地祇，沒有不敬佩歡喜的。佛所戒律，各位比丘要熟思，不要因為佛陀涅槃就懈怠違法。佛陀所行，弟子所思，長幼互相奉持，沒有不孝順的，有不樂於得道而羨慕尊榮的人，應當讀誦這部經典，求長壽想要生到天上的人，也應當讀誦這部經典。』

The Buddha, knowing that Subhadda had doubts about external desires, called Ananda and asked, 'Why didn't you bring up Subhadda's questions?' Ananda replied, 'Seeing that the night is half over and the Buddha is about to pass into Nirvana, I feared that his questions would disturb the Buddha, who is now about to abandon the desire realm of the three worlds and enter the path of non-action.' The Buddha said, 'Bring Subhadda in. If he has questions, let him ask.' Ananda then brought Subhadda in. Upon hearing that he could enter, Subhadda's heart leaped with joy, and his whole body trembled. He prostrated himself before the Buddha's feet. Seeing that Subhadda was old and weak, the Buddha offered him a seat. The Buddha asked Subhadda, 'What are your doubts?' Subhadda replied, 'The Buddha is the supreme being in the three realms, infinitely sacred, and unparalleled. You have enlightened and guided us for forty-nine years. Sages, deities, and Brahma all bow before you. I have eight companions: one from the Gu clan, one from the Wu Xian clan, one from the Zhi Xing clan, one from the Bai Lu Zi clan, one from the Yan Shou clan, one from the Ji Jin Fan clan, one from the Duo Ji Yuan clan, and one from the Nigandhas. The wisdom of these eight is no brighter than a firefly, and their good deeds are as meager as a strand of silk. They harbor the three poisons within and chase after desires without. They sit and engage in empty talk, writing false and untrue things. They do not come to receive teachings. Will they ever have the opportunity?' The Buddha told Subhadda, 'Your thoughts are contrary to the Buddha's teachings. Are you seeking the path of birth and death, pursuing wealth and honor? My path is to cut off desires, to empty the mind, to not desire worldly glory, to be detached and non-active, and to find joy in this.' Subhadda asked, 'What is the path of non-action?' The Buddha said, 'To extinguish existence and return to the origin, to no longer be subject to birth and death, is called non-action. Your aspirations and interests all have eight evils. What are these eight? Worshipping ghosts and spirits, divination and fortune-telling, is the first. Being greedy at home, not being filial to parents, loving all kinds of evil, and having endless desires, is the second. Lying, cursing, speaking falsely, and using flowery language, never speaking of good deeds to guide the foolish away from evil, is the third. Killing, stealing, and engaging in sexual misconduct, is the fourth. Always harboring anger, not being filial to parents, looking down on siblings, wife, and family, having an evil mind and impure actions, not offering good advice, always being arrogant, and wanting others to fear and respect them, is the fifth. Day and night harboring evil thoughts, not fearing the law, looking down on the virtuous, honoring the corrupt, avoiding the true, and associating with evil people, is the sixth. Hearing of virtuous and wise monks and Brahmins who understand the scriptures, they harbor hatred and jealousy, and falsely slander them, is the seventh. Not respecting ancestors, not being filial to parents, abandoning the virtuous and rebelling, destroying benevolence and righteousness, and not feeling ashamed of the vulgar and corrupt, is the eighth. If you say, 'The World Honored One has been teaching for forty-nine years, and there are eight people who do not come to receive teachings,' you all harbor these eight evils. How can you enjoy pure teachings? Even if you come, the Buddha will not accept you. Subhadda! If you have these eight evils in your heart, do not ask the Buddha, 'Can one attain the fruits of Stream-enterer, Once-returner, Non-returner, and Arhat by holding these eight precepts?' Practicing these eight precepts, you should correct your mind, and then you can become a disciple of the Buddha. Those ordinary people who presume to be teachers and guides, and who violate these eight precepts, are all demons and monsters. You should stay away from them and never listen to them.' The World Honored One said, 'I am now in the three realms, speaking and walking alone, without equal. If you have any doubts, ask without hesitation.' Subhadda prostrated himself and knelt, saying, 'Indeed, as the Buddha says, I almost lost myself and fell into madness and ignorance.' The World Honored One said again, 'Do you understand these eight precepts?' Subhadda replied, 'I understand.' He prostrated himself again and said, 'I wish to abandon worldly conduct and take up the pure practice of a monk.' The World Honored One said again, 'Are you truly willing?' Subhadda replied, 'May the Buddha have mercy and accept me as a monk.' Subhadda's hair naturally fell to the ground, and a robe appeared on his body. He focused his mind on the teachings, and suddenly, he had no more distractions. His mind was pure, like a bright moon pearl. He immediately attained the path of Arhat. He then thought to himself, 'I cannot let my teacher pass into Nirvana before me.' And so, he entered Nirvana before the Buddha. The Buddha called the monks and said, 'After my Nirvana, if there are people in the world who abandon their families, remove their impurities, and wish to become monks and join the Sangha, they must first be tested for three months to understand their level of practice. There are four types of people in the world: one type is poor and cannot support themselves, and they wish to become monks; one type is in debt and cannot repay it, and they wish to become monks; one type is useless in their current roles, and they wish to become monks; and one type is noble and pure, and they have heard that a Buddha appears only once in countless ages. Upon seeing the Buddha's scriptures, they are joyfully awakened, abandon their families, give up desires, and do not crave worldly glory. They come to become monks. After my Nirvana, all those who come should be observed for their aspirations and interests, their sitting and standing, their speech, their actions, their behavior, their tendencies towards good or evil, whether they are devoted to the path, and whether they are diligent and joyful. After three months of careful observation, if their aspirations are high and their conduct is pure, and the Sangha approves, then they can become monks. Once they become monks, they should choose an elder who understands the law to be their teacher and to give them the ten precepts. If they uphold the precepts for three years, diligently and without fault, and everyone approves, then they should be given the two hundred and fifty precepts. The ten precepts are the foundation, and the two hundred and forty precepts are the rules of conduct. If you practice this method in future generations, the gods of heaven and earth will all respect and rejoice. The precepts of the Buddha, all monks should contemplate them carefully, and do not become lax and violate the law because the Buddha has passed into Nirvana. The Buddha's actions, the disciples should contemplate, the young and old should support each other, and there should be no unfilial behavior. Those who do not rejoice in attaining the path and who admire glory should read this scripture. Those who seek longevity and wish to be born in heaven should also read this scripture.'

。佛之大要，趣無為道。吾泥曰后，無得以佛去故。言無所復怙，當怙經戒。吾泥曰后，轉相承用，玩經奉戒，執二百五十戒，轉相敬奉，猶孝事親。耆年比丘，當教後嗣，猶吾在時。後進比丘，若得疾病，耆舊比丘，當有乃心訊息占視。明教讀經，喻誨以和，順持佛戒，吾道可久。吾泥曰后，賢者子賢者婦女，尋后思念：『吾世有佛，有妙經典。』佛於世始般泥洹日，子曹皆有至孝于佛，慈心於經，至其壽終，皆當昇天。爾等無得以吾去故不奉經戒，慎無懈慢。

「諸比丘！爾等熟視佛顏色，佛不可復得起，卻後十五億七千六十萬歲，乃復有佛耳。佛世難值，經法難聞，眾僧難值，唯佛難見也。閻浮提內有尊樹王，名優曇缽，有實無華，優曇缽樹，有金華者世乃有佛。吾正於今當般泥洹，爾曹于經有疑結者，及佛在時，當決所疑，今不釋結，后莫轉爭曼，我在時急質所疑。」

阿難時在佛后，𥡳首白佛：「自佛教化，諸比丘僧無疑結者。」弟子自說：「吾等無疑。天中天！」佛告比丘：「夜已且半，勿復有聲。」

佛起正坐，深思道原，棄是善惡，都及三界，年亦自至七十有九，惟斷生死迴流之淵。思惟深觀，從四天王上至不想入，從不想轉還身中，自惟身中四大惡露，無一可珍，北首枕手猗右脅臥，屈膝累腳，便般泥曰。

天地大動，諸天散華香，悲哭呼冤：「法王滅度，吾等依誰？」國王十四萬眾，躄身呼佛：「眾生長衰，當奈痛何？」或有絕而復穌者。第二帝釋告諸天曰：「佛常云生無不死者，爾等當念非常苦空非身之諦，莫復啼哭。」第七天王亦奔下曰：「佛光以冥，佛尚棄身，爾曹何望？啼哭躄身者，寧可復得乎？」諸比丘有宛轉地，啼哭且云：「三界眼滅，何其疾乎！自今之後，世為長衰。」有住哭者，息絕尸視者，中有深思：「佛在常云：無生不死。啼哭為身，何益明法哉？」

有一比丘，字阿那律，語阿難曰：「止諸比丘，無使重哀；止王及臣民，止上諸天，莫復哀慟。」阿難問曰：「視上諸天，能有幾人？」曰：「周匝四百八十里中，比首相附，皆是尊天，以一小針于上投之，針不墮地。」阿那律上止諸天，諸天哀慟倍悲。阿那律語阿難曰：「佛不使吾等棺斂，爾赴往告逝心理家，吾等自能殯斂，世尊有命，令逝心理家棺斂殯葬，無令有恨。」阿難即往，至逝心理家所，如其事說。逝心理家舉哀云：「世尊滅度，吾等孤露，智士嗷嗷，唯恃世尊。」某等五百人詣王訟曰：「乞獨殯葬。」王曰：「佛去眾生孤露，和心無諍，必盡孝心，佛愍諸子，令得景福。」王說斯事，無不哽噎。

理家及民，舉佛金床，還入王城。諸天以名寶蓋，覆佛床上，幢幡導從，華香雜寶，其下如雪，十二種樂，皆從後作，天人龍鬼，莫不舉哀。理家問曰：「世尊在時，敕令殯葬棺斂，其法雲何？」阿難曰：「佛在時云：『如飛行皇帝法，佛復逾之。』」理家問曰：「聖帝殯法，其則云何？」曰：「用新褻錦，牢纏身體，新劫波育，復以纏上。著假棺中，以澤香膏，灌令徹身，以蓋覆上。栴檀香薪、榓香薪、梓薪、樟薪，著棺上下，四面高廣，各三十丈，投火蛇維，十二部樂，同時俱作。以好香華皆以散上，斂取捨利擇去灰炭，以好香汁熟凈洗之，著金罌中