T01n0006_般泥洹經
大正藏第 01 冊 No. 0006 般泥洹經
No. 6 [No. 1(2), Nos. 5, 7]
般泥洹經卷上
不載譯人附東晉錄
聞如是：
一時，佛游于王舍鷂山，從大眾比丘，比丘千二百五十。時，摩竭王阿阇世，與越祇不相得，眾臣議言：「越祇自恃國富民眾，地沃野豐多出珍寶，不首伏我，當往攻伐。」國賢大臣名曰雨舍，梵志種也。王命使行，𥡳首佛足，敬問訊息，興居輕強氣力游步，德化日昇，言：「阿阇世與越祇有憾，眾臣之議，欲往攻伐。愿聞眾祐，有以教之。」大臣受命，即嚴車五百乘，騎二千步人二千，行詣鷂山，到小道口，下車步進，見佛歡喜，貌色恭辭，氣重揖讓畢長跪言：「摩竭王阿阇世，𥡳首佛足，敬問訊息，興居輕強氣力游步，德化日昇。」佛言：「甚善，王與國人及汝皆安不？」雨舍白言：「王與越祇有憾，眾臣之議，以彼自恃國富民眾，地沃野豐多出珍寶，不首伏我，欲往伐之。愿聞佛教。」
佛報大臣：「昔吾一時曾游越祇正躁神舍，見其國人，皆多謹敕，我時為說治國七法不危之道，其能行者，日當興盛未之衰也。即叉手言：『愿聞七法，蓋何施行？』佛言：『諦聽。』對曰：『受教。』」時，賢者阿難，住后扇佛。佛言阿難：「汝寧不聞越祇國人數相聚會，講論政事，修備自守？」對曰：「聞其數相聚會，講論政事，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。」對曰：「聞其君臣常和，所任忠良，轉相承用。汝聞越祇奉法相率，無取無愿，不敢有過？」對曰：「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？」對曰：「聞其禮化謹敬，男女有別，長幼相事。」「汝聞越祇孝于父母，遜悌師長，受識教誨？」對曰：「聞其孝于父母，遜悌師長，受識教誨。」「汝聞越祇承天則地，敬畏鬼神，敬順四時？」對曰：「聞其承天則地，敬畏鬼神，敬順四時。」「汝聞越祇尊奉道德，國有沙門應真及四方來者，供養衣食臥床疾藥？」對曰：「聞其尊奉道德，國有沙門應真及四方來者，供養衣食臥床疾藥。」佛言：「夫有國者，行此七法，難可得危。」雨舍對曰：「使越祇人持一者，尚不可攻，何況有七？國事多故當還。」請辭。佛言：「可，置知是時。」即從座起，禮佛而去。
是時，佛敕賢者阿難，請鷂山中諸倚行比丘，令會講堂。即請悉會，𥡳首畢，一面坐。佛告：「諸比丘！聽我所言，善念行之。」皆曰：「受教。」
佛言：「比丘有七教，則法不衰。何等七教？一當數會講誦經道，無有懈怠。二當和順，忠正相教，轉相承用。三當無取無愿於他，唯樂山澤。四當絕望長幼先後，相事以禮。五當慈孝承事師長，受識教誨。六當奉法，敬畏經戒，以修梵行。七當遵道供養聖眾，開解童蒙，來學者受給施衣、食、臥床、疾藥。如是七法，可得久住。
「又比丘有七守，則法不衰，當善念行：一守清凈，不樂有為。二守無慾，不貪利養。三守忍辱，無所諍訟。四守空行，不入眾聚。五守法意，不起眾想。六守一心，坐禪定意。七守約損，衣食粗疏，草蓐為床。如是七法，可得久住。
「又比丘有七敬，則法不衰，當善念行：一為敬佛，善心禮事，無他倚行
現代漢語譯本 如是我聞： 一時，佛陀在王舍城的鷂山游化，與眾多比丘同行，共有比丘一千二百五十人。當時，摩竭陀國王阿阇世與越祇國不和，大臣們議論說：『越祇國仗恃自己國家富裕，民眾眾多，土地肥沃，盛產珍寶，不肯臣服於我們，應當前去攻打。』國中一位賢能的大臣名叫雨舍，是婆羅門種姓。國王命令他前往，他先頂禮佛足，恭敬地問候佛陀的起居安康，身體是否輕健，氣力是否充沛，行走是否自如，德化是否日益增長，然後說道：『阿阇世王與越祇國之間有嫌隙，大臣們商議要前去攻打。希望聽聞佛陀的教誨，有什麼可以教導他們的。』大臣接受命令，立即準備了五百輛戰車，兩千名騎兵和兩千名步兵，前往鷂山。到達山腳小路口時，下車步行前進，見到佛陀非常歡喜，面容恭敬，言辭謙遜，行禮完畢后長跪說道：『摩竭陀國王阿阇世，頂禮佛足，恭敬地問候佛陀的起居安康，身體是否輕健，氣力是否充沛，行走是否自如，德化是否日益增長。』佛陀說：『很好，國王、國人和你都平安嗎？』雨舍回答說：『國王與越祇國之間有嫌隙，大臣們商議，因為他們仗恃自己國家富裕，民眾眾多，土地肥沃，盛產珍寶，不肯臣服於我們，想要前去攻打。希望聽聞佛陀的教誨。』 佛陀告訴大臣：『過去我曾一度在越祇國的正躁神舍游化，看到他們國家的人民，都非常謹慎勤勉。當時我為他們說了七種治國不危之道，如果能夠實行，國家就會日益興盛而不會衰敗。』大臣立即合掌說道：『希望聽聞這七種方法，究竟如何施行？』佛陀說：『仔細聽。』大臣回答說：『遵命。』當時，賢者阿難在後面為佛陀扇風。佛陀對阿難說：『你難道沒有聽說越祇國的人民經常聚會，討論政事，修繕防禦工事，自我保護嗎？』阿難回答說：『聽說他們經常聚會，討論政事，修繕防禦工事，自我保護。』佛陀說：『正是這樣，他們就不會衰敗。你聽說越祇國的君臣常常和睦，所任用的都是忠良之士，互相承接任用嗎？』阿難回答說：『聽說他們的君臣常常和睦，所任用的都是忠良之士，互相承接任用。』你聽說越祇國的人民奉行佛法，互相勸勉，沒有貪求和慾望，不敢做錯事嗎？』阿難回答說：『聽說他們奉行佛法，互相勸勉，沒有貪求和慾望，不敢做錯事。』『你聽說越祇國的人民注重禮儀教化，男女有別，長幼有序嗎？』阿難回答說：『聽說他們注重禮儀教化，男女有別，長幼有序。』『你聽說越祇國的人民孝順父母，謙遜尊敬師長，接受教誨嗎？』阿難回答說：『聽說他們孝順父母，謙遜尊敬師長，接受教誨。』『你聽說越祇國的人民順應天道，傚法地道，敬畏鬼神，順應四時節令嗎？』阿難回答說：『聽說他們順應天道，傚法地道，敬畏鬼神，順應四時節令。』『你聽說越祇國的人民尊崇道德，國內有沙門、應真以及四方來者，都供養他們衣食、臥具和醫藥嗎？』阿難回答說：『聽說他們尊崇道德，國內有沙門、應真以及四方來者，都供養他們衣食、臥具和醫藥。』佛陀說：『凡是治理國家的人，如果能夠實行這七種方法，就難以被攻破。』雨舍回答說：『如果越祇國的人民能夠持守其中一種，尚且不可攻打，何況他們有七種？國事繁忙，我應當回去了。』於是請求告辭。佛陀說：『可以，你自己把握時機。』隨即從座位起身，向佛陀行禮后離去。 這時，佛陀命令賢者阿難，請鷂山中所有修行的比丘，到講堂集合。阿難立即請所有比丘都到講堂集合，頂禮佛陀后，在一旁坐下。佛陀告訴他們：『各位比丘！聽我說，好好地奉行。』比丘們都說：『遵命。』 佛陀說：『比丘有七種教法，佛法就不會衰敗。哪七種教法呢？第一，應當經常聚會講誦經道，不要懈怠。第二，應當和睦相處，忠誠正直地互相教導，互相承接任用。第三，應當對他人沒有貪求和慾望，只喜歡山林澤地。第四，應當不分長幼先後，以禮相待。第五，應當慈愛孝順地侍奉師長，接受教誨。第六，應當奉行佛法，敬畏戒律，修持梵行。第七，應當遵從正道，供養聖眾，開導矇昧，對於前來學習的人，給予衣食、臥具和醫藥。如果能夠實行這七種方法，就可以長久住世。』 『此外，比丘有七種守護，佛法就不會衰敗，應當好好地奉行：第一，守護清凈，不貪戀有為法。第二，守護無慾，不貪圖利養。第三，守護忍辱，不與人爭訟。第四，守護空行，不進入人群聚集的地方。第五，守護法意，不起各種雜念。第六，守護一心，坐禪入定。第七，守護節儉，衣食粗疏，以草為床。如果能夠實行這七種方法，就可以長久住世。』 『此外，比丘有七種恭敬，佛法就不會衰敗，應當好好地奉行：第一，恭敬佛陀，以善心禮拜侍奉，不依賴其他修行方式。
English version Thus have I heard: At one time, the Buddha was traveling in the Vulture Peak Mountain in Rajagriha, accompanied by a large assembly of monks, numbering one thousand two hundred and fifty. At that time, King Ajatasatru of Magadha was not on good terms with the Vajjians. His ministers discussed, saying, 'The Vajjians rely on their wealthy and populous country, their fertile land, and their abundance of treasures. They do not submit to us, so we should attack them.' A wise minister of the kingdom named Varshakara, who was of the Brahmin caste, was ordered by the king to go. He first bowed at the Buddha's feet, respectfully inquired about his well-being, whether his health was good, his strength vigorous, his movements free, and his virtue increasing daily. He then said, 'King Ajatasatru has a grievance with the Vajjians, and the ministers are planning to attack them. I wish to hear the Buddha's teachings, what can be taught to them?' The minister accepted the order and immediately prepared five hundred chariots, two thousand cavalry, and two thousand infantry, and went to Vulture Peak Mountain. Upon reaching the small path at the foot of the mountain, he dismounted and walked forward. Seeing the Buddha, he was very happy, his expression respectful, his words humble. After bowing, he knelt and said, 'King Ajatasatru of Magadha bows at the Buddha's feet, respectfully inquires about his well-being, whether his health is good, his strength vigorous, his movements free, and his virtue increasing daily.' The Buddha said, 'Very good, are the king, the people of the kingdom, and you all at peace?' Varshakara replied, 'The king has a grievance with the Vajjians, and the ministers are planning to attack them because they rely on their wealthy and populous country, their fertile land, and their abundance of treasures. They do not submit to us, so we want to attack them. I wish to hear the Buddha's teachings.' The Buddha told the minister, 'In the past, I once traveled in the Assembly Hall of the Vajjians and saw that the people of their country were all very careful and diligent. At that time, I spoke to them about the seven principles of governance that would prevent a country from falling into ruin. If they could practice these principles, their country would prosper and not decline.' The minister immediately clasped his hands and said, 'I wish to hear these seven principles, how should they be practiced?' The Buddha said, 'Listen carefully.' The minister replied, 'I will obey.' At that time, the venerable Ananda was fanning the Buddha from behind. The Buddha said to Ananda, 'Have you not heard that the people of the Vajjians often gather to discuss political affairs, repair their defenses, and protect themselves?' Ananda replied, 'I have heard that they often gather to discuss political affairs, repair their defenses, and protect themselves.' The Buddha said, 'That is so, they will not decline. Have you heard that the rulers and ministers of the Vajjians are always harmonious, and that they appoint loyal and virtuous officials who succeed each other?' Ananda replied, 'I have heard that their rulers and ministers are always harmonious, and that they appoint loyal and virtuous officials who succeed each other.' 'Have you heard that the people of the Vajjians practice the Dharma, encourage each other, have no greed or desires, and dare not do wrong?' Ananda replied, 'I have heard that they practice the Dharma, encourage each other, have no greed or desires, and dare not do wrong.' 'Have you heard that the people of the Vajjians value etiquette and education, that men and women are distinct, and that the young respect the old?' Ananda replied, 'I have heard that they value etiquette and education, that men and women are distinct, and that the young respect the old.' 'Have you heard that the people of the Vajjians are filial to their parents, humble and respectful to their teachers, and accept their teachings?' Ananda replied, 'I have heard that they are filial to their parents, humble and respectful to their teachers, and accept their teachings.' 'Have you heard that the people of the Vajjians follow the way of heaven, emulate the way of earth, respect ghosts and spirits, and follow the four seasons?' Ananda replied, 'I have heard that they follow the way of heaven, emulate the way of earth, respect ghosts and spirits, and follow the four seasons.' 'Have you heard that the people of the Vajjians honor morality, and that in their country there are monks, Arhats, and those who come from all directions, and that they provide them with clothing, food, bedding, and medicine?' Ananda replied, 'I have heard that they honor morality, and that in their country there are monks, Arhats, and those who come from all directions, and that they provide them with clothing, food, bedding, and medicine.' The Buddha said, 'Those who govern a country, if they can practice these seven principles, will be difficult to defeat.' Varshakara replied, 'If the people of the Vajjians can uphold even one of these principles, they would be difficult to attack, how much more so if they have seven? The affairs of the state are pressing, I must return.' He then asked to take his leave. The Buddha said, 'You may go, know the right time.' He then rose from his seat, bowed to the Buddha, and departed. At this time, the Buddha instructed the venerable Ananda to invite all the practicing monks in Vulture Peak Mountain to gather in the lecture hall. Ananda immediately invited all the monks to gather in the lecture hall. After bowing to the Buddha, they sat to one side. The Buddha told them, 'Monks! Listen to what I say, and practice it well.' The monks all said, 'We will obey.' The Buddha said, 'Monks, there are seven teachings for monks, and the Dharma will not decline. What are these seven teachings? First, you should often gather to recite and discuss the scriptures, without being lazy. Second, you should be harmonious, teach each other with loyalty and integrity, and support each other. Third, you should have no greed or desires for others, and only enjoy the mountains and forests. Fourth, you should treat each other with respect, regardless of age or seniority. Fifth, you should serve your teachers with love and filial piety, and accept their teachings. Sixth, you should practice the Dharma, respect the precepts, and cultivate pure conduct. Seventh, you should follow the path, support the holy assembly, enlighten the ignorant, and provide clothing, food, bedding, and medicine to those who come to learn. If you can practice these seven principles, you can live long in the Dharma.' 'Furthermore, monks, there are seven protections for monks, and the Dharma will not decline. You should practice them well: First, protect purity, do not be attached to conditioned phenomena. Second, protect non-desire, do not be greedy for gain and offerings. Third, protect patience, do not engage in disputes. Fourth, protect solitary practice, do not enter crowded places. Fifth, protect the meaning of the Dharma, do not give rise to various thoughts. Sixth, protect one-pointedness of mind, sit in meditation and enter samadhi. Seventh, protect frugality, eat simple food, and use grass as a bed. If you can practice these seven principles, you can live long in the Dharma.' 'Furthermore, monks, there are seven respects for monks, and the Dharma will not decline. You should practice them well: First, respect the Buddha, worship and serve him with a good heart, without relying on other practices.'
。二為敬法，志在道意，無他倚行。三為敬眾，依受教令，無他倚行。四為敬學，事持戒者，無他倚行。五為敬聞，事講授者，無他倚行。六為敬凈無慾，無他倚行。七為敬定，事坐禪寂，無他倚行。如是七法，可得久住。
「又比丘有七財，則法不衰，當善念行：一當有信，見正喜樂。二當有戒，慎護不犯，三當有慚，改過自悔。四當有愧，順所言行。五當多聞，諷誦無厭。六當智慧，深行微妙。七當法施，勿望禮貺。如是七法，可得久住。
「又比丘有七覺意，則法不衰，當善念行：一志念覺倚凈無淫，舍分散意。二法解覺倚凈無淫，舍分散意。三精進覺倚凈無淫，舍分散意。四愛喜覺倚凈無淫，舍分散意。五一向覺倚凈無淫，舍分散意。六惟定覺倚凈無淫，舍分散意。七行護覺倚凈無淫，舍分散意。如是七法，可得久住。
「又比丘有七知，則法不衰，當善念行：一當知法，佛十二部經，諦受誦論。二當知議，求諸法慧，博解其要。三當知時，可誦可步可禪可臥，無失時宜。四當自知，所入法行，多少深淺，熟與初始，志當曰勝。五當知節，勿貪美妙，適身節食，無以自病。六當知眾，入比丘眾，梵志聖人，君子及士民眾分別知可敬、可住、可坐、可默、可語。七當知人，觀其所好，察其志能，隨意勸導，令知聖化。如是七法，可得久住。
「又比丘有七惟，則法不衰，當善念行：一惟經道，當如人念父母，父母生子，思極一世，惟法活人，無數世度人生死。二惟人生，無不有苦，憂念妻之家屬所有，死各離散不知所墮，若身有罪，親不能解，知此非常，當念行道。三惟精進，端身口意，取道不難。四惟謙虛，無自憍大，承事明哲，矜誨未聞，愍傷教之。五惟降意，不馳六情，抑淫怒癡態，無有邪行。六惟軀中，但盛臭穢，風寒熱血，無可貪者。七惟自觀，形如糞土，日當念死，天地開闢，生民以來，無不死者，世間如夢，所見歡愛，不知為化，悟乃覺空，當知是幻，勿以自欺。如是七法，可得久住。
「又比丘復有六重法，當善念行，可得久住：一為修身，以起慈心，依聖旬通，諸清凈者，行此重任，和一愛敬，施於同學，無取無諍，勉共守行行。二為修口善行，以起慈心。三為修意善行，以起慈心。四為所見法際，若得衣食、應器余物，終不愛藏。五為持戒不犯，不以摸質，能用勸人。六為若從正見得出正要受道苦盡度知見了，行此重任，皆以聖旬通清凈用和愛敬，施於同道，無取無諍，轉相建立，共守道行。又複比丘，當爲愍傷，一切蠕動，至於蟣虱，必加慈心，人之死亡，當爲悲哀，彼得為人，如不聞道，家室啼哭，亦不知死，魂神所趣；唯得道者，能知之耳。佛為是故敷陳經法，經不可不學，道不可不行，天下多道，王道為大，佛道如是，最為其上。譬數十人，俱共射準，有前中者，有後中者，要射不止，必復中準，又如天下眾流不息皆歸於海。比丘如此，行道不止，會得解脫，如佛法教，轉相承用，諷詠佛語，常用時誨，四輩弟子，展轉相教，如是佛經，可得久住。」
彼時，佛請賢者阿難，俱之巴連弗邑，即受教行。佛攝衣缽，歷王舍城，去行半道所，頓止王園。佛告諸比丘：「皆聽，其為道者，當知四諦，凡人不知，故走長涂，宛轉生死，無休止時，吾是以啟汝意。何等四？一曰知苦苦，是謂真諦。二曰苦由習生，是謂真諦
現代漢語譯本：第一是尊敬佛法，心志在於領悟佛理，不依賴其他行為。第二是尊敬戒律，心志在於遵循道義，不依賴其他行為。第三是尊敬僧眾，依從教誨和命令，不依賴其他行為。第四是尊敬學習，侍奉持戒的人，不依賴其他行為。第五是尊敬聽聞，侍奉講授佛法的人，不依賴其他行為。第六是尊敬清凈無慾，不依賴其他行為。第七是尊敬禪定，侍奉坐禪修行的人，不依賴其他行為。像這樣七種方法，可以使佛法長久住世。 現代漢語譯本：『還有，比丘有七種財富，佛法就不會衰敗，應當好好思念並實行：第一應當有信心，見到正法就歡喜快樂。第二應當有戒律，謹慎守護不犯戒。第三應當有慚愧心，改正過錯並自我懺悔。第四應當有羞恥心，順從自己所說的話和行為。第五應當多聽聞佛法，諷誦佛經不厭倦。第六應當有智慧，深入修行微妙的佛法。第七應當佈施佛法，不要期望得到禮物的回報。像這樣七種方法，可以使佛法長久住世。』 現代漢語譯本：『還有，比丘有七種覺悟的意念，佛法就不會衰敗，應當好好思念並實行：第一是志念覺悟，依靠清凈無淫慾，捨棄散亂的心意。第二是法解覺悟，依靠清凈無淫慾，捨棄散亂的心意。第三是精進覺悟，依靠清凈無淫慾，捨棄散亂的心意。第四是愛喜覺悟，依靠清凈無淫慾，捨棄散亂的心意。第五是一向覺悟，依靠清凈無淫慾，捨棄散亂的心意。第六是惟定覺悟，依靠清凈無淫慾，捨棄散亂的心意。第七是行護覺悟，依靠清凈無淫慾，捨棄散亂的心意。像這樣七種方法，可以使佛法長久住世。』 現代漢語譯本：『還有，比丘有七種知見，佛法就不會衰敗，應當好好思念並實行：第一應當知道佛法，佛陀的十二部經典，認真接受誦讀和討論。第二應當知道義理，尋求各種佛法的智慧，廣泛理解其中的要義。第三應當知道時機，可以誦經、行走、禪定、休息，不要錯過適宜的時機。第四應當自我瞭解，自己所修行的佛法，有多少深淺，熟悉還是剛開始，心志應當想著超越。第五應當知道節制，不要貪圖美好的事物，適量飲食，不要因此生病。第六應當瞭解大眾，進入比丘僧團，對於婆羅門、聖人、君子以及士人百姓，分別知道哪些人可以尊敬、可以居住、可以坐下、可以沉默、可以說話。第七應當瞭解他人，觀察他們所喜好的，考察他們的志向和能力，隨他們的意願勸導，讓他們瞭解聖賢的教化。像這樣七種方法，可以使佛法長久住世。』 現代漢語譯本：『還有，比丘有七種思考，佛法就不會衰敗，應當好好思念並實行：第一是思考經道，應當像人思念父母一樣，父母生養子女，思念一輩子，而佛法能使人活命，無數世度脫眾生的生死。第二是思考人生，沒有不經歷痛苦的，憂慮妻子的家人和所有財產，死後都會離散，不知道會墮落到哪裡，如果自身有罪，親人也無法解救，知道這些都是無常的，應當想著修行佛道。第三是思考精進，端正身口意，求取佛道並不困難。第四是思考謙虛，不要自我驕傲自大，侍奉明智的人，憐憫教誨那些沒有聽聞佛法的人，悲憫地教導他們。第五是思考降伏心意，不要放縱六根，抑制淫慾、憤怒、愚癡的念頭，不要有邪惡的行為。第六是思考身體內部，只是盛滿了臭穢之物，風寒熱血，沒有什麼值得貪戀的。第七是思考自我觀察，身體如同糞土，每天應當想著死亡，天地開闢以來，所有眾生沒有不死的，世間如同夢幻，所見到的歡愛，不知道是虛幻的，覺悟后才知道是空無的，應當知道這是幻象，不要自己欺騙自己。像這樣七種方法，可以使佛法長久住世。』 現代漢語譯本：『還有，比丘又有六種重要的法，應當好好思念並實行，可以使佛法長久住世：第一是修身，以生起慈悲心，依靠聖賢的教誨，那些清凈的人，實行這個重要的責任，和睦友愛，施與同學，不貪求不爭鬥，共同勉勵遵守修行。第二是修口善行，以生起慈悲心。第三是修意善行，以生起慈悲心。第四是對於所見到的佛法，如果得到衣服、食物、器皿等物品，最終不要貪愛收藏。第五是持守戒律不犯戒，不以摸索的方式，能夠用戒律勸導他人。第六是如果從正見中得出正確的要領，接受佛道，苦盡解脫，知道並見到了，實行這個重要的責任，都以聖賢的教誨，清凈地運用和睦友愛，施與同道，不貪求不爭鬥，互相建立，共同遵守修行。還有，比丘應當憐憫一切蠕動的生物，乃至跳蚤虱子，必定要加以慈悲心，對於人的死亡，應當感到悲哀，他們得到人身，如果沒能聽聞佛法，家人哭泣，也不知道死後靈魂會去哪裡；只有得道的人，才能知道這些。佛陀因此宣講經法，經文不可不學習，佛道不可不修行，天下有很多道，王道最大，佛道也是這樣，最為至上。譬如幾十個人，一起射箭，有的先中靶，有的后中靶，只要不停地射，必定會再次中靶，又如天下眾多的河流不停地流向大海。比丘也是這樣，修行佛道不停歇，終將獲得解脫，如同佛法教導，互相傳承運用，諷誦佛語，經常用佛法教誨，四眾弟子，輾轉互相教導，這樣佛經才能長久住世。』 現代漢語譯本：當時，佛陀請賢者阿難，一起前往巴連弗邑，隨即接受教誨並實行。佛陀收拾衣缽，經過王舍城，走了半路，在王園停了下來。佛陀告訴眾比丘：『你們都聽著，修行佛道的人，應當知道四諦，凡人不知道，所以走上漫長的道路，在生死中輾轉，沒有停止的時候，我因此啓發你們的心意。哪四種呢？第一是知道苦的真相，這叫做真諦。第二是知道苦是由習氣產生的，這叫做真諦。
English version: First is to respect the Dharma, with the mind focused on understanding the principles of Buddhism, not relying on other actions. Second is to respect the precepts, with the mind focused on following the path of righteousness, not relying on other actions. Third is to respect the Sangha, following teachings and commands, not relying on other actions. Fourth is to respect learning, serving those who uphold the precepts, not relying on other actions. Fifth is to respect listening, serving those who teach the Dharma, not relying on other actions. Sixth is to respect purity and desirelessness, not relying on other actions. Seventh is to respect meditation, serving those who practice seated meditation, not relying on other actions. These seven methods can ensure the long-lasting presence of the Dharma. English version: 'Furthermore, if a bhikkhu possesses seven treasures, the Dharma will not decline, and one should contemplate and practice them well: First, one should have faith, rejoicing upon seeing the true Dharma. Second, one should have precepts, carefully guarding against transgressions. Third, one should have a sense of shame, correcting mistakes and repenting. Fourth, one should have a sense of embarrassment, acting in accordance with one's words and deeds. Fifth, one should listen to the Dharma extensively, reciting the scriptures without weariness. Sixth, one should have wisdom, deeply practicing the subtle Dharma. Seventh, one should give the Dharma as a gift, not expecting rewards in return. These seven methods can ensure the long-lasting presence of the Dharma.' English version: 'Furthermore, if a bhikkhu possesses seven factors of enlightenment, the Dharma will not decline, and one should contemplate and practice them well: First is the factor of mindfulness, relying on purity and freedom from lust, abandoning scattered thoughts. Second is the factor of investigation of the Dharma, relying on purity and freedom from lust, abandoning scattered thoughts. Third is the factor of energy, relying on purity and freedom from lust, abandoning scattered thoughts. Fourth is the factor of joy, relying on purity and freedom from lust, abandoning scattered thoughts. Fifth is the factor of tranquility, relying on purity and freedom from lust, abandoning scattered thoughts. Sixth is the factor of concentration, relying on purity and freedom from lust, abandoning scattered thoughts. Seventh is the factor of equanimity, relying on purity and freedom from lust, abandoning scattered thoughts. These seven methods can ensure the long-lasting presence of the Dharma.' English version: 'Furthermore, if a bhikkhu possesses seven kinds of knowledge, the Dharma will not decline, and one should contemplate and practice them well: First, one should know the Dharma, the twelve divisions of the Buddha's teachings, diligently receiving, reciting, and discussing them. Second, one should know the meaning, seeking wisdom in various aspects of the Dharma, broadly understanding its essence. Third, one should know the proper time, for reciting scriptures, walking, meditating, and resting, not missing the appropriate times. Fourth, one should know oneself, the depth and extent of one's practice, whether one is familiar or just beginning, with the aspiration to surpass oneself. Fifth, one should know moderation, not being greedy for pleasant things, eating moderately, and not causing illness. Sixth, one should know the assembly, when entering the community of bhikkhus, knowing which Brahmins, sages, noble persons, and common people are worthy of respect, where to reside, sit, be silent, or speak. Seventh, one should know others, observing their preferences, examining their aspirations and abilities, guiding them according to their wishes, and enabling them to understand the teachings of the sages. These seven methods can ensure the long-lasting presence of the Dharma.' English version: 'Furthermore, if a bhikkhu possesses seven kinds of contemplation, the Dharma will not decline, and one should contemplate and practice them well: First is to contemplate the path of the scriptures, like a person thinking of their parents, who give birth to children and think of them for a lifetime, while the Dharma gives life to people, liberating countless beings from the cycle of birth and death. Second is to contemplate life, that there is no one who does not experience suffering, worrying about one's wife's family and all possessions, which will be scattered after death, not knowing where one will fall, and if one has committed sins, relatives cannot help, knowing that these are impermanent, one should think of practicing the Dharma. Third is to contemplate diligence, rectifying one's body, speech, and mind, and that attaining the path is not difficult. Fourth is to contemplate humility, not being arrogant, serving the wise, having compassion for those who have not heard the Dharma, and teaching them with compassion. Fifth is to contemplate subduing the mind, not indulging the six senses, suppressing lust, anger, and ignorance, and not engaging in evil actions. Sixth is to contemplate the body, which is merely filled with foulness, wind, cold, heat, and blood, and that there is nothing to be greedy for. Seventh is to contemplate self-observation, that the body is like dirt, and one should think of death every day, that since the beginning of the world, no living being has not died, that the world is like a dream, and the joys one sees are illusory, and upon awakening, one realizes that they are empty, and one should know that they are illusions and not deceive oneself. These seven methods can ensure the long-lasting presence of the Dharma.' English version: 'Furthermore, a bhikkhu also has six important practices, which one should contemplate and practice well, and which can ensure the long-lasting presence of the Dharma: First is to cultivate the body, to generate loving-kindness, relying on the teachings of the sages, those who are pure, carrying out this important responsibility, being harmonious and loving, giving to fellow practitioners, not being greedy or contentious, and encouraging each other to uphold the practice. Second is to cultivate good speech, to generate loving-kindness. Third is to cultivate good thoughts, to generate loving-kindness. Fourth is that regarding the Dharma one has seen, if one receives clothing, food, or utensils, one should not hoard them. Fifth is to uphold the precepts without transgression, not using them as a means of manipulation, but being able to use them to encourage others. Sixth is that if one has gained the correct understanding from right view, received the path, ended suffering, and knows and sees it, one should carry out this important responsibility, using the teachings of the sages, with purity, harmony, and love, giving to fellow practitioners, not being greedy or contentious, building each other up, and jointly upholding the practice. Furthermore, a bhikkhu should have compassion for all living creatures, even fleas and lice, and must have loving-kindness, and for the death of people, one should feel sorrow, for they have obtained a human body, and if they have not heard the Dharma, their families weep, and they do not know where their souls will go after death; only those who have attained the path can know these things. Therefore, the Buddha expounds the scriptures, and the scriptures must be studied, and the path must be practiced, and there are many paths in the world, and the path of kings is the greatest, and the path of the Buddha is like this, the most supreme. For example, if dozens of people shoot at a target, some will hit it first, and some will hit it later, but if they keep shooting, they will surely hit the target again, and like the many rivers in the world that flow ceaselessly into the sea. A bhikkhu is like this, if one practices the path without ceasing, one will eventually attain liberation, and like the teachings of the Buddha, they are passed down and used, reciting the Buddha's words, and often using the Dharma to teach, and the fourfold assembly of disciples, teaching each other in turn, and in this way, the Buddha's scriptures can endure for a long time.' English version: At that time, the Buddha invited the venerable Ananda to go to Pataliputra, and they immediately accepted the teachings and practiced them. The Buddha gathered his robes and bowl, passed through Rajagriha, and after traveling halfway, stopped at the King's Garden. The Buddha said to the bhikkhus, 'Listen, all of you, those who practice the path should know the Four Noble Truths, and ordinary people do not know them, and therefore they walk a long path, wandering in the cycle of birth and death, without ceasing, and I therefore enlighten your minds. What are the four? First is to know the truth of suffering, this is called the Noble Truth. Second is to know that suffering arises from attachment, this is called the Noble Truth.'
。三曰苦習盡滅，是謂真諦。四曰苦習盡受道，是謂真諦。于苦不慧不知，故走長涂，生死不休，當以知此苦諦。苦者謂生苦、老苦、病苦、死苦、憂悲惱苦、愛別離苦、所求不得苦；以要言之，五盛陰苦。已覺斯苦，能斷愛習，是謂得眼，為極是生，后不復有苦；猶習者從愛，苦習都盡，受道之諦，得眼見證，為儘是生，后不復有。已見真諦，得道眼者，無復生死，長涂永絕。如是比丘，又當復知道得八行。何等八？一以專心，受佛經法。二棄愛慾，與世無諍。三終不為殺、盜、淫行。四不欺讒佞飾惡罵。五不嫉妒貪餮不信。六念非常、苦、空、非身。七觀形中臭穢不凈。八不貪身知當歸土。諸往古佛，皆見此四諦，諸當來佛，亦見此四諦，其有貪慕家居恩愛及樂世間榮名之壽者，終不得是度世之道；道從心生，心凈者乃得道。其次心端，不犯五戒，可得上天；其次通道，好學經法，后可得作人。若都欲斷絕地獄、畜生、餓鬼道者，當以一心，奉行經戒。今佛為天下，解脫生死，開現正道，其欲學者，當諦思惟。」
佛與賢者阿難，前到巴連弗，止城外神樹下。諸梵志居士，聞佛從諸弟子來，皆出城外，欲覲見供養佛，有持席薦，有持毾𣰆，有持水漿，及錠燈者，行詣佛所，稽首畢一面坐。佛告諸梵志居士：「人在世間，好貪慾恣意者，有五消耗：一自放恣，財產日減。二自放恣，危身失道。三自放恣，眾人不敬，死時有悔。四自放恣，醜名惡聲，周聞天下。五自放恣，身死魂神墮三惡道，人能降心。不放恣者，有五豐德：一自撿攝，財產日增。二自撿攝，得近道意。三自撿攝，眾人所敬，至死無悔。四自撿攝，好名善譽，周聞天下。五自撿攝，身死神生天上福地。人不自恣，有此五善，宜思念之。」佛為眾人說法正化若干要語，無不歡喜，皆前稽首佛足，繞三匝而去。
於是，佛起，到阿衛𨽁，坐一樹下，持神心道眼，見上諸天，使賢神守護此地。賢者阿難，從燕坐起，稽首畢一面住。佛問阿難：「誰圖此巴連弗起城郭者？」對曰：「是摩竭大臣雨舍所建，所其欲以遏絕越祇。」佛言：「善哉！善哉！雨舍之賢，乃知圖此。吾見忉利諸神妙天，共持此地，其有土地為天神所護，必安且貴。又此地者，近天之中，主此地神，名曰人意，人意所護，其國久而益勝，必多聖賢仁智豪俊，余國弗及，亦莫能壞。此城久久，如欲壞時，當以三事：一者大火，二者大水，三者中人與外人謀，乃壞此城。」
雨舍聞佛與眾弟子俱游到此，即乘王威嚴車五百乘，出城欲覲見供養佛。到即下車，步入園門，見佛歡喜，貌色恭辭，氣重揖讓畢一面坐。佛為說法正化若干要語，雨舍歡喜，乃避坐言：「欲設微食，愿與聖眾俱屈威神。」佛以默如可之。即起稽首，繞佛三匝而歸。大臣歸，乃通夜具作好食嚴室，內施床座。早行白佛：「食具已辦，唯聖知時。」佛即攝衣持缽，與眾弟子俱到其舍，就高座于眾前坐，雨舍手自斟酌𨡏美奉缽致漿，行澡水畢，住白佛言：「已所施福，愿佛咒愿，此國士民，一切天人，使長得安。」佛咒愿言：「佛助爾喜，為天人供養，土民作導，飯佛比丘僧，稱譽正法，受道慧語，奉行經戒，都咒愿此，可敬知敬，可事知事，博施兼愛，有慈哀心，使汝一切常獲福利，得見正道。」大臣歡喜，佛復言：「汝於今世，雖有官事，緣由此福，后必解脫
現代漢語譯本：第三個真諦是苦的止息，也就是涅槃。第四個真諦是通往苦止息的道路，也就是修行的方法。因為對苦不瞭解，所以會在生死輪迴中不斷流轉，永無止境，應當認識到這個苦諦。苦是指生之苦、老之苦、病之苦、死之苦、憂愁悲傷的苦、愛別離的苦、求而不得的苦；總而言之，就是五蘊熾盛的苦。已經覺悟到這些苦，能夠斷除愛慾的習性，就叫做得到了法眼，這是此生的終極目標，之後就不會再有苦了；就像習性來源於愛慾，當苦的習性都斷盡時，通過修行道路的真諦，得到法眼的見證，就達到了此生的終極目標，之後也不會再有苦了。已經見到真諦，得到道眼的人，就不會再有生死輪迴，永遠脫離了漫長的輪迴之路。像這樣的比丘，還應當知道獲得八種修行方法。是哪八種呢？第一，要專心致志地接受佛的經法。第二，要捨棄愛慾，不與世人爭鬥。第三，永遠不做殺生、偷盜、邪淫的事情。第四，不說謊、不諂媚、不掩飾惡行、不惡語傷人。第五，不嫉妒、不貪婪、不懈怠、不失信。第六，要常常思念無常、苦、空、無我。第七，要觀察身體內部的污穢不凈。第八，不要貪戀身體，要知道最終會歸於塵土。過去所有的佛，都見到了這四諦，未來所有的佛，也會見到這四諦，那些貪戀家庭恩愛和世間榮華富貴的人，終究無法得到解脫之道；道是從內心產生的，內心清凈的人才能得道。其次，內心端正，不犯五戒的人，可以升到天上；再次，相信佛道，喜歡學習經法的人，將來可以轉生為人。如果想要徹底斷絕地獄、畜生、餓鬼三惡道，就應當一心一意地奉行經戒。現在佛為天下眾生，解脫生死，開示正道，想要學習的人，應當認真思考。 現代漢語譯本：佛陀和賢者阿難，來到巴連弗城，停留在城外的一棵神樹下。當地的婆羅門和居士們，聽說佛陀帶著弟子們來了，都出城外，想要拜見供養佛陀，有的拿著蓆子，有的拿著毛毯，有的拿著水漿，還有拿著燈的，走到佛陀那裡，行禮后在一旁坐下。佛陀告訴這些婆羅門和居士：『人在世間，如果貪圖享樂，放縱慾望，會有五種損耗：第一，放縱自己，財產會日益減少。第二，放縱自己，會危害身體，失去正道。第三，放縱自己，會不被眾人尊敬，臨死時會後悔。第四，放縱自己，會名聲敗壞，惡名傳遍天下。第五，放縱自己，死後靈魂會墮入三惡道。如果人能控制自己的心，不放縱自己，就會有五種美德：第一，自我約束，財產會日益增多。第二，自我約束，會接近道義。第三，自我約束，會受到眾人尊敬，直到去世都不會後悔。第四，自我約束，會獲得好名聲，美譽傳遍天下。第五，自我約束，死後靈魂會升入天上的福地。人不放縱自己，就會有這五種好處，應當好好思考。』佛陀為眾人說法，開示正道，說了許多重要的道理，大家都非常高興，都上前向佛陀行禮，繞佛三圈后離去。 現代漢語譯本：於是，佛陀起身，來到阿衛𨽁，坐在一棵樹下，用神通和道眼，看到天上的諸神，派遣賢神守護這片土地。賢者阿難從禪定中起身，行禮后在一旁站立。佛陀問阿難：『是誰規劃建造了這座巴連弗城？』阿難回答說：『是摩竭陀國的大臣雨舍建造的，他想要以此來阻擋越祇國。』佛陀說：『很好！很好！雨舍真是賢能，竟然知道規劃建造這座城。我看到忉利天的諸神，共同守護這片土地，凡是有天神守護的土地，必定會安定而尊貴。而且這片土地，靠近天界，主宰這片土地的神，名叫人意，受到人意守護的地方，國家會越來越強盛，必定會涌現許多聖賢仁智的豪傑，其他國家都比不上，也沒有人能夠摧毀它。這座城如果想要被摧毀，將會因為三件事：第一，大火；第二，大水；第三，內部的人和外部的人勾結。』 現代漢語譯本：雨舍聽說佛陀帶著弟子們來到這裡，就乘坐著五百輛威嚴的馬車，出城想要拜見供養佛陀。到了之後，他下車，步行進入園門，見到佛陀非常高興，面容恭敬，態度謙和，行禮后在一旁坐下。佛陀為他說法，開示正道，說了許多重要的道理，雨舍非常高興，就避開座位說：『我想要準備一些簡單的食物，希望佛陀和聖眾能夠屈尊光臨。』佛陀默許了。雨舍就起身行禮，繞佛三圈后回去。大臣回去后，就通宵準備了豐盛的食物，佈置了精美的房間，裡面擺放了床座。早上，他去告訴佛陀：『食物已經準備好了，請聖者知道時間。』佛陀就整理好衣服，拿著缽，帶著弟子們來到雨舍的住所，在高座上坐在眾人面前，雨舍親自斟酒，奉上美味的食物和飲料，行過洗手水后，站著告訴佛陀：『我已經佈施了福德，希望佛陀能夠祝福，讓這個國家的百姓，一切天人，都能夠長久平安。』佛陀祝福說：『佛陀幫助你歡喜，為天人供養，為百姓作引導，供養佛陀和比丘僧，稱讚正法，接受佛法的教誨，奉行經戒，都祝福這些，可敬的人知道尊敬，可事奉的人知道事奉，廣施恩惠，兼愛他人，有慈悲之心，讓你們一切都能夠常常獲得福報，得見正道。』大臣非常高興，佛陀又說：『你今生雖然有官職在身，但因為這個福德，將來必定會解脫。』
English version: The third noble truth is the cessation of suffering, which is Nirvana. The fourth noble truth is the path to the cessation of suffering, which is the method of practice. Because one does not understand suffering, one will continue to wander in the cycle of birth and death, without end. One should recognize this truth of suffering. Suffering refers to the suffering of birth, the suffering of old age, the suffering of sickness, the suffering of death, the suffering of sorrow and grief, the suffering of separation from loved ones, the suffering of not getting what one wants; in short, it is the suffering of the five aggregates. Having awakened to these sufferings, and being able to cut off the habit of desire, is called obtaining the Dharma eye. This is the ultimate goal of this life, after which there will be no more suffering. Just as habits come from desire, when the habits of suffering are completely extinguished, through the truth of the path of practice, and with the witness of the Dharma eye, one reaches the ultimate goal of this life, and there will be no more suffering. Those who have seen the truth and obtained the eye of the path will no longer be in the cycle of birth and death, and will forever be free from the long path of reincarnation. Such a Bhikkhu should also know how to obtain the eight practices. What are the eight? First, one must wholeheartedly accept the Buddha's teachings. Second, one must abandon desires and not fight with the world. Third, one must never commit killing, stealing, or sexual misconduct. Fourth, one must not lie, flatter, conceal evil deeds, or speak harsh words. Fifth, one must not be jealous, greedy, lazy, or untrustworthy. Sixth, one must always contemplate impermanence, suffering, emptiness, and non-self. Seventh, one must observe the filth and impurity within the body. Eighth, one must not be attached to the body, knowing that it will eventually return to dust. All the Buddhas of the past have seen these four noble truths, and all the Buddhas of the future will also see these four noble truths. Those who are attached to family love and worldly glory and wealth will never attain the path of liberation. The path arises from the mind, and only those with a pure mind can attain the path. Secondly, those with an upright mind who do not violate the five precepts can ascend to heaven. Thirdly, those who believe in the path and like to study the scriptures can be reborn as humans in the future. If one wants to completely cut off the three evil paths of hell, animals, and hungry ghosts, one should wholeheartedly practice the precepts. Now the Buddha is liberating all beings from birth and death, revealing the right path. Those who want to learn should think carefully. English version: The Buddha and the venerable Ananda arrived at the city of Pataliputra and stayed under a sacred tree outside the city. The local Brahmins and laypeople, hearing that the Buddha had come with his disciples, all came out of the city to pay their respects and make offerings to the Buddha. Some brought mats, some brought blankets, some brought water, and some brought lamps. They went to the Buddha, bowed, and sat to one side. The Buddha told these Brahmins and laypeople: 'People in the world, if they are greedy for pleasure and indulge their desires, will have five losses: First, indulging oneself will cause one's wealth to decrease daily. Second, indulging oneself will endanger one's body and lose the right path. Third, indulging oneself will cause one to be disrespected by others and to regret it at the time of death. Fourth, indulging oneself will cause one's reputation to be ruined and one's bad name to spread throughout the world. Fifth, indulging oneself will cause one's soul to fall into the three evil paths after death. If a person can control their mind and not indulge themselves, they will have five virtues: First, self-restraint will cause one's wealth to increase daily. Second, self-restraint will bring one closer to the path. Third, self-restraint will cause one to be respected by others and to have no regrets until death. Fourth, self-restraint will cause one to gain a good reputation and praise throughout the world. Fifth, self-restraint will cause one's soul to ascend to the blessed land in heaven after death. People who do not indulge themselves will have these five benefits and should think about them carefully.' The Buddha taught the Dharma to the people, revealing the right path, and spoke many important truths. Everyone was very happy, and they all came forward to bow to the Buddha, circumambulated him three times, and then left. English version: Then, the Buddha got up and went to Avethi, sat under a tree, and with his divine power and Dharma eye, saw the gods in heaven, who had sent virtuous gods to protect this land. The venerable Ananda rose from meditation, bowed, and stood to one side. The Buddha asked Ananda: 'Who planned and built this city of Pataliputra?' Ananda replied: 'It was built by the minister Varshakara of Magadha, who wanted to use it to block the Vriji country.' The Buddha said: 'Excellent! Excellent! Varshakara is truly virtuous, to know how to plan and build this city. I see the gods of Trayastrimsha together protecting this land. Any land that is protected by gods will surely be stable and noble. Moreover, this land is close to the heavens, and the god who rules this land is called Manas. A place protected by Manas will become increasingly prosperous, and many sages, virtuous, wise, and heroic people will surely emerge. Other countries will not be able to compare, and no one will be able to destroy it. If this city is to be destroyed, it will be because of three things: First, a great fire; second, a great flood; third, collusion between people inside and outside the city.' English version: Varshakara heard that the Buddha had come here with his disciples, so he rode out of the city in five hundred majestic chariots to pay his respects and make offerings to the Buddha. When he arrived, he got out of his chariot, walked into the garden gate, and was very happy to see the Buddha. He was respectful in appearance and humble in manner. After bowing, he sat to one side. The Buddha taught him the Dharma, revealing the right path, and spoke many important truths. Varshakara was very happy, and he moved aside and said: 'I would like to prepare some simple food, and I hope that the Buddha and the holy assembly will condescend to come.' The Buddha silently agreed. Varshakara then got up, bowed, circumambulated the Buddha three times, and went back. After returning, the minister prepared a sumptuous meal throughout the night and arranged a beautiful room with beds and seats. In the morning, he went to tell the Buddha: 'The food is ready, please, holy one, know the time.' The Buddha then arranged his robes, took his bowl, and went with his disciples to Varshakara's residence. He sat on a high seat in front of everyone. Varshakara personally poured wine, offered delicious food and drinks, and after the water for washing hands was served, he stood and told the Buddha: 'I have made offerings of merit, and I hope that the Buddha will bless this country's people, all the gods, so that they may have lasting peace.' The Buddha blessed him, saying: 'May the Buddha help you rejoice, make offerings to the gods, guide the people, make offerings to the Buddha and the Bhikkhu Sangha, praise the true Dharma, receive the teachings of the Dharma, and practice the precepts. May all of these be blessed, may those who are worthy of respect know respect, may those who are worthy of service know service, may they give generously, love others, and have compassion, so that all of you may always receive blessings and see the right path.' The minister was very happy, and the Buddha added: 'Although you have official duties in this life, because of this merit, you will surely be liberated in the future.'
若人得飯佛及真賢持戒者，沙門咒愿，終不徒棄。又當以知，若欲在官及居位者，不可有貪心，不可侈心，不可憍心，不可虐心，不可快心，去此五者，后無咎悔，死得上天，除惡道罪。」佛說已從坐起，出東城門，雨舍追侍曰：「當名此門為瞿曇門。」佛度津渚，又追名之，為瞿曇津。
是時人民，有乘舫舟渡者，有乘小船，或乘竹𥱼及木桴渡，渡者甚眾。佛坐定意自思：「往昔未作佛時，身所更來，乘此桴舡，不可複數；今以解脫，不復乘此，亦使我諸弟子得離是。」佛從定覺，自說頌曰：
「佛為海船師， 法橋渡河津， 大乘道之典， 一切渡天人， 亦為自解脫， 度岸得昇仙， 都使諸弟子， 縛解致泥洹。」
彼時，佛請賢者阿難，俱之拘利邑，受教皆行，到坐樹下。佛告諸比丘：「皆聽！當持凈戒，當思定意，當解慧行。此三者，禪譽既豐，又得離於淫怒癡垢，是謂正度欲疾。望此當力自解，用盡是生，入清凈行，務如應作，而知一心，以善其性，與世無諍，已知世事，宜自憂身，靜居內思，意志即明，三垢已除，便自得道。心不復走，亦無所著，譬如國王為萬姓主，比丘自思惟能萬端，皆心為主。」
佛與阿難俱，到喜豫邑，止河水邊揵祇樹下。諸弟子且入城，乞食已澡洗畢還禮佛，住白佛言：「是國多疫到有死者，朝所共聞，有清信士，玄黮、時仙、初動、或震、叔良、快賢、伯宗、兼篤、德稱、凈高，十人皆死，是輩喪身，當趣何道？」
佛告諸比丘：「此十人者，已斷自然魂神，上生十八天上，到不還地，不復來下受世間法。又是國死，非但此也。佛天眼見，五百清信士，悉如難提，等離三垢，五道斷死，皆上生不還之地，止取泥洹。又有三百清信士，已斷三結，無淫怒癡，升頻來地，後來下生，當見苦際。復有五百清信女，皆得四喜，三結盡，得溝港，離三惡道，生天人中，不過七世，當得應真。」
於是佛謂諸比丘：「汝說彼死者，為撓擾佛也。然吾為佛，不復受此，亦當何懼？微哉妙矣。生死有時，夫諸佛興，雖曰生於世，不佛法情矣。何則？如來法情已止，無所不覺，已了是生，現說分明。所謂妙者，從有是令得是，無有是不得是，從是起令是生，是滅者乃都滅
現代漢語譯本：如果有人用飯食供養佛陀以及持戒的真賢，沙門的咒愿，終究不會徒勞無功。又應當知道，如果想要在官府任職或者身居高位，不可以有貪心，不可以有奢侈之心，不可以有驕傲之心，不可以有殘暴之心，不可以有放縱之心，去除這五種心，以後就不會有災禍和後悔，死後可以升上天界，免除惡道的罪過。』佛說完后從座位起身，走出東城門，雨舍追隨侍奉說：『應當稱此門為瞿曇門。』佛渡過津渡，又追稱此渡口為瞿曇津。 當時的人民，有的乘坐大船渡河，有的乘坐小船，有的乘坐竹筏或者木筏渡河，渡河的人非常多。佛陀入定思考：『過去我沒有成佛的時候，身體所經歷的，乘坐這些木筏船隻，已經數不清了；現在我已經解脫，不再乘坐這些，也要使我的弟子們能夠脫離這些。』佛陀從禪定中醒來，自己說了偈語： 『佛是海上的船師，佛法是渡河的橋樑，大乘佛法是道路的典範，一切眾生都由此渡向天界，也能使自己解脫，到達彼岸得以昇仙，最終使所有弟子，解脫束縛達到涅槃。』 那時，佛陀請賢者阿難，一同前往拘利邑，接受教誨的人都照著實行，到達樹下坐定。佛陀告訴眾比丘：『你們都聽著！應當持守清凈的戒律，應當思考禪定，應當理解智慧的修行。這三者，禪定和名譽都豐盛，又能脫離淫慾、嗔怒、愚癡的污垢，這就是正確的度脫慾望的疾病。希望你們努力自我解脫，用盡這一生，進入清凈的修行，務必如理如法地去做，並且知道一心，以善良的本性，與世無爭，已經瞭解世事，應該自己關心自身，安靜地居住在內心思考，意志就會明朗，三垢已經去除，自然就能得道。心不再散亂，也沒有執著，譬如國王是萬民的主宰，比丘自己思考能夠處理各種事情，都是以心為主。』 佛陀與阿難一同到達喜豫邑，停留在河邊的揵祇樹下。眾弟子先進入城中，乞食完畢洗漱乾淨后回來禮拜佛陀，稟告佛陀說：『這個國家瘟疫流行，有很多人死去，早上我們都聽說了，有清凈的信士，玄黮、時仙、初動、或震、叔良、快賢、伯宗、兼篤、德稱、凈高，這十個人都死了，這些人喪失了生命，應當去往哪一道呢？』 佛陀告訴眾比丘：『這十個人，已經斷絕了自然的魂神，上升到十八層天，到達不還地，不再下來承受世間的法則。而且這個國家死去的人，不只是這些人。佛陀用天眼看到，五百位清凈的信士，都像難提一樣，脫離了三垢，斷絕了五道的生死，都上升到不還地，在那裡證得涅槃。還有三百位清凈的信士，已經斷絕了三結，沒有淫慾、嗔怒、愚癡，升到頻來地，將來還會下生，將會見到苦的盡頭。又有五百位清凈的信女，都得到了四喜，三結都斷盡，得到了溝港，脫離了三惡道，生到天人之中，不會超過七世，就能夠證得阿羅漢果。』 於是佛陀對眾比丘說：『你們說那些死去的人，是來擾亂佛陀的嗎？然而我作為佛陀，不再承受這些，又有什麼可畏懼的呢？微妙啊，奇妙啊。生死有其時，諸佛出世，雖然說生於世間，卻不為佛法所動。為什麼呢？如來的法情已經止息，沒有什麼不覺悟的，已經瞭解了生死，現在說得清清楚楚。所謂微妙，是從有而使之有，沒有則不能有，從這裡開始使之產生，滅亡的就徹底滅亡。』
English version: If a person offers food to the Buddha and to virtuous, precept-holding sages, the blessings of the monks will not be in vain. Moreover, it should be known that if one desires to hold office or be in a position of power, one must not have a greedy heart, a luxurious heart, an arrogant heart, a cruel heart, or a self-indulgent heart. If one removes these five, there will be no misfortune or regret later, and after death, one can ascend to the heavens and be free from the sins of the evil paths.』 After the Buddha finished speaking, he rose from his seat and went out of the east gate. Yu She followed and served him, saying, 『This gate should be called the Gotama Gate.』 The Buddha crossed the ford, and it was also named the Gotama Ford. At that time, the people, some crossed the river in large boats, some in small boats, and some crossed on bamboo rafts or wooden rafts. There were many people crossing. The Buddha entered into meditation and thought: 『In the past, when I had not yet become a Buddha, the experiences my body went through, riding on these rafts and boats, were countless; now that I am liberated, I no longer ride on these, and I must also enable my disciples to be free from these.』 The Buddha awoke from meditation and spoke a verse: 『The Buddha is the captain of the sea vessel, the Dharma is the bridge across the river, the Mahayana Dharma is the model of the path, all beings are ferried to the heavens by it, it also enables oneself to be liberated, to reach the shore and ascend to the heavens, and ultimately enables all disciples to be freed from bondage and attain Nirvana.』 At that time, the Buddha invited the venerable Ananda to go together to the city of Koliya. Those who received the teachings all practiced them, and they sat down under a tree. The Buddha told the monks, 『Listen, all of you! You should uphold pure precepts, you should contemplate meditation, and you should understand the practice of wisdom. These three, when meditation and reputation are abundant, and one can also be free from the defilements of lust, anger, and ignorance, this is the correct way to overcome the disease of desire. I hope that you will strive for self-liberation, use up this life, enter into pure practice, be sure to act in accordance with the Dharma, and know the one mind, with a good nature, not contending with the world, having understood worldly affairs, you should care for yourselves, reside quietly in inner contemplation, and your will shall become clear. When the three defilements have been removed, you will naturally attain the Way. The mind will no longer wander, nor will it be attached to anything. Just as a king is the master of all people, a monk who contemplates can handle all kinds of matters, and the mind is the master of all.』 The Buddha and Ananda went together to the city of Hiyayu, and stopped under the Ghandi tree by the river. The disciples first entered the city, and after begging for food and washing, they returned to pay respects to the Buddha, and reported to the Buddha, 『This country is plagued by epidemics, and many people have died. This morning we all heard that there were pure believers, Xuan Tan, Shi Xian, Chu Dong, Huo Zhen, Shu Liang, Kuai Xian, Bo Zong, Jian Du, De Cheng, and Jing Gao, these ten people have all died. Where should these people go after losing their lives?』 The Buddha told the monks, 『These ten people have already severed their natural souls and spirits, ascended to the eighteen heavens, and reached the non-returning realm, and will no longer come down to receive the laws of the world. Moreover, the people who have died in this country are not just these. The Buddha, with his heavenly eye, sees that five hundred pure believers, all like Nandi, have been freed from the three defilements, have severed the cycle of birth and death in the five realms, and have all ascended to the non-returning realm, where they will attain Nirvana. There are also three hundred pure believers who have severed the three fetters, without lust, anger, or ignorance, and have ascended to the once-returning realm, and will be reborn in the future, and will see the end of suffering. There are also five hundred pure female believers, who have all attained the four joys, have exhausted the three fetters, have attained the stream-entry, have been freed from the three evil paths, and have been born among gods and humans, and will not exceed seven lives before they attain Arhatship.』 Then the Buddha said to the monks, 『Are you saying that those who have died are disturbing the Buddha? However, I, as a Buddha, no longer experience these things, so what is there to fear? How subtle, how wonderful. Birth and death have their time. Although the Buddhas appear in the world, they are not moved by the Dharma. Why? The Tathagata』s Dharma nature has ceased, there is nothing that is not awakened to, and he has already understood birth and death, and now speaks clearly. What is called subtle is that from existence, it is made to exist, and without it, it cannot exist. From this, it is made to arise, and what is extinguished is completely extinguished.』
。所以者何？用有欲求故為不明，緣不明行，緣行識，緣識名色，緣名色六入，緣六入更樂，緣更樂痛，緣痛愛，緣愛受，緣受有，緣有生，緣生老死憂悲苦懣惱，致是具足苦性習，有生死之本，轉如車輪，行無休息。從癡不明故有生死，假令不明無餘無慾以滅則行滅，行滅則識滅，識滅則名色滅，名色滅則六入滅，六入滅則更樂滅，更樂滅則痛滅，痛滅則愛滅，愛滅則受滅，受滅則有滅，有滅則生滅，生滅則老死憂悲苦懣惱，致是具足苦性習有為都滅矣。故先為若說，癡者有生死，慧者持道不復生死。當思念此，挫其心乃不持復更生死之道。又欲近道，當有四喜，宜善念行：一曰唸佛，意喜不離。二曰念法，意喜不離。三曰念眾，意喜不離。四曰念戒，意喜不離。念此四喜，必令具足，而自了見，當望正度求解身要，可以除斷地獄、畜生、鬼神之道，以致溝港，不墮惡地，雖往來走天上人中，不過七生，自得苦際。」
彼時，佛請賢者阿難，俱之維耶離國，即受教行。佛樂拘利歷城中去，到止城外，故望女奈氏園。奈女聞佛從諸弟子自越祇來，即嚴車衣服，從五百女弟子，俱出城詣奈園，欲跪拜侍覲。佛遙見其五百女來，敕諸比丘：「見是，皆當低頭內觀，自端汝心，彼好莊衣，譬如畫瓶，雖表彩色，中但屎尿，當知好女，皆盡畫瓶輩也。夫為道者，不當惑彼，故當健制，志惟分別，是奈女來，亦從我教。何謂健制？已生惡法，能即斷卻，治性精進，自攝意端；未生惡法，能令不起，治性精進，自攝意端；未生善法，意能發生，治性精進，自攝意端；已生善法，志立弗忘，能使增廣，治性精進，自攝意端。是以當爲，寧破筋骨，自碎身體，不隨心而為惡，是為健制。何謂志惟？惟內身循身觀，惟外身循身觀，以內外觀思念分別斷不使意；惟內痛循痛觀，惟外痛循痛觀，以內外觀思念分別斷不使意；惟內意循意觀，惟外意循意觀，以內外觀思念分別斷不使意；惟內法循法觀，惟外法循法觀，以內外觀思念分別斷不使意；是為志惟。何謂分別知可行不可行？從其正能別行，是為分別。夫能健制志惟分別，乃為有力，非謂壯士多力而為健也。能去惡就善，是謂最健。自吾求佛與心諍以來，其劫無數，用不聽邪心故，今得為若世間作佛亦可休止，汝意久在不凈之中，可自拔擢免斯眾苦
現代漢語譯本：這是為什麼呢？因為有慾望和追求，所以才會不明事理。由於不明事理而產生行為，由於行為而產生意識，由於意識而產生名色（精神和物質），由於名色而產生六入（眼、耳、鼻、舌、身、意），由於六入而產生接觸，由於接觸而產生感受，由於感受而產生愛慾，由於愛慾而產生執取，由於執取而產生存在，由於存在而產生出生，由於出生而產生衰老、死亡、憂愁、悲傷、痛苦、煩惱，導致這些痛苦的習性完全具備。這是生死輪迴的根本，像車輪一樣轉動，永不停息。因為愚癡不明事理，所以才有生死。假設不明事理完全滅盡，沒有慾望，那麼行為就會滅盡；行為滅盡，意識就會滅盡；意識滅盡，名色就會滅盡；名色滅盡，六入就會滅盡；六入滅盡，接觸就會滅盡；接觸滅盡，感受就會滅盡；感受滅盡，愛慾就會滅盡；愛慾滅盡，執取就會滅盡；執取滅盡，存在就會滅盡；存在滅盡，出生就會滅盡；出生滅盡，衰老、死亡、憂愁、悲傷、痛苦、煩惱，這些痛苦的習性就會完全滅盡。所以之前我說過，愚癡的人有生死，有智慧的人持守正道就不會再有生死。應當思考這些，挫敗自己的心意，不再執著于生死之道。如果想要接近正道，應當有四種喜悅，要好好地念行：第一是念佛，心中喜悅不離。第二是念法，心中喜悅不離。第三是念僧，心中喜悅不離。第四是念戒，心中喜悅不離。念這四種喜悅，必定能使自己具足，從而自己明瞭，應當尋求正道以解脫身體的束縛，可以斷除地獄、畜生、鬼神之道，到達安穩的境地，不墮入惡道。即使在天上人間往來，也不會超過七次轉生，自然就能脫離苦海。 當時，佛請賢者阿難一同前往維耶離國，接受教誨並實行。佛喜歡在拘利歷城中行走，到達城外，就望見女奈氏的園林。奈女聽說佛帶著弟子從越祇來到這裡，就整理車馬衣服，帶著五百名女弟子，一起出城前往奈園，想要跪拜侍奉佛。佛遠遠看見她們五百人前來，就告誡眾比丘：『看見她們，都應當低下頭，向內觀察，端正自己的心。她們穿著華麗的衣服，就像彩繪的瓶子，雖然外表色彩鮮豔，裡面卻裝滿了屎尿。應當知道，美好的女子，都像彩繪的瓶子一樣。修道的人，不應當被她們迷惑，所以應當努力剋制，專心思考。這位奈女前來，也是爲了接受我的教誨。什麼叫做克制？已經產生的惡念，能夠立即斷除，努力精進，自我約束；尚未產生的惡念，能夠使它不產生，努力精進，自我約束；尚未產生的善念，能夠使它產生，努力精進，自我約束；已經產生的善念，能夠堅定不忘，使它增長，努力精進，自我約束。所以應當這樣做，寧可粉身碎骨，也不要隨心所欲地作惡，這叫做克制。什麼叫做專心思考？觀察自己的身體，觀察他人的身體，從內外觀察，思考分別，斷除不好的念頭；觀察自己的感受，觀察他人的感受，從內外觀察，思考分別，斷除不好的念頭；觀察自己的心念，觀察他人的心念，從內外觀察，思考分別，斷除不好的念頭；觀察自己的法，觀察他人的法，從內外觀察，思考分別，斷除不好的念頭。這叫做專心思考。什麼叫做分別知道可行不可行？從正確的角度能夠分辨行為，這叫做分別。能夠剋制、專心思考、分別，才是真正有力量，不是說力氣大就是健壯。能夠去除惡行，趨向善行，這才是最健壯的。自從我求佛以來，與自己的心作鬥爭，經歷了無數劫，因為不聽從邪念，所以今天才能成為世間的佛，也可以停止修行了。你們的心長期處於不凈之中，應當自我拔擢，免除這些痛苦。』
English version: Why is this so? It is because of desires and cravings that one is unenlightened. Due to unenlightenment, actions arise; due to actions, consciousness arises; due to consciousness, name and form (mind and matter) arise; due to name and form, the six sense bases (eye, ear, nose, tongue, body, and mind) arise; due to the six sense bases, contact arises; due to contact, feeling arises; due to feeling, craving arises; due to craving, clinging arises; due to clinging, becoming arises; due to becoming, birth arises; due to birth, aging, death, sorrow, lamentation, pain, grief, and despair arise, leading to the full accumulation of suffering. This is the root of the cycle of birth and death, turning like a wheel, without rest. Because of ignorance and unenlightenment, there is birth and death. If ignorance is completely extinguished, without any desires, then actions will cease; when actions cease, consciousness will cease; when consciousness ceases, name and form will cease; when name and form cease, the six sense bases will cease; when the six sense bases cease, contact will cease; when contact ceases, feeling will cease; when feeling ceases, craving will cease; when craving ceases, clinging will cease; when clinging ceases, becoming will cease; when becoming ceases, birth will cease; when birth ceases, aging, death, sorrow, lamentation, pain, grief, and despair, these habits of suffering, will be completely extinguished. Therefore, I said before that the ignorant have birth and death, while the wise who uphold the path will no longer have birth and death. One should contemplate this, subdue one's mind, and not cling to the path of birth and death. If one wishes to approach the path, one should have four joys, and practice them well: first, mindfulness of the Buddha, with joy in the mind, not departing; second, mindfulness of the Dharma, with joy in the mind, not departing; third, mindfulness of the Sangha, with joy in the mind, not departing; fourth, mindfulness of the precepts, with joy in the mind, not departing. By practicing these four joys, one will surely be complete, and thus understand oneself. One should seek the right path to liberate the body, and can eliminate the paths of hell, animals, and ghosts, reaching a safe haven, not falling into evil realms. Even if one travels between heaven and the human realm, it will not exceed seven lifetimes, and one will naturally escape the sea of suffering. At that time, the Buddha asked the venerable Ananda to go with him to the country of Vaisali, to receive teachings and practice. The Buddha enjoyed walking in the city of Koliya, and when he reached outside the city, he saw the garden of the woman Nanda. Nanda, having heard that the Buddha had come from Vaisali with his disciples, prepared her carriage and clothes, and with five hundred female disciples, went out of the city to Nanda's garden, wanting to kneel and serve the Buddha. The Buddha, seeing them coming from afar, instructed the monks: 'When you see them, you should all lower your heads, look inward, and correct your minds. They wear beautiful clothes, like painted vases, which, though colorful on the outside, are filled with excrement and urine inside. You should know that beautiful women are all like painted vases. Those who cultivate the path should not be deluded by them, so you should strive to restrain yourselves and focus your thoughts. This Nanda is coming to receive my teachings as well. What is restraint? It is to immediately cut off evil thoughts that have already arisen, striving diligently, and controlling oneself; it is to prevent evil thoughts that have not yet arisen from arising, striving diligently, and controlling oneself; it is to cause good thoughts that have not yet arisen to arise, striving diligently, and controlling oneself; it is to firmly remember good thoughts that have already arisen, and to make them grow, striving diligently, and controlling oneself. Therefore, one should do this, rather break one's bones and shatter one's body, than follow one's mind and do evil. This is called restraint. What is focused thought? It is to observe one's own body, observe others' bodies, observe from within and without, contemplate and discern, and cut off bad thoughts; it is to observe one's own feelings, observe others' feelings, observe from within and without, contemplate and discern, and cut off bad thoughts; it is to observe one's own mind, observe others' minds, observe from within and without, contemplate and discern, and cut off bad thoughts; it is to observe one's own dharma, observe others' dharma, observe from within and without, contemplate and discern, and cut off bad thoughts. This is called focused thought. What is discerning what is right and wrong? It is to be able to distinguish actions from the correct perspective. This is called discernment. To be able to restrain oneself, focus one's thoughts, and discern, is to be truly powerful, not just to be physically strong. To be able to remove evil and move towards good, this is the greatest strength. Since I sought Buddhahood, and struggled with my own mind, for countless eons, because I did not listen to evil thoughts, I have become the Buddha of this world today, and can also cease my practice. Your minds have long been in impurity, you should lift yourselves up and escape these sufferings.'
。見是女來，當如我教。」於是奈女到，稽首畢一面坐，佛問言：「今汝諸女意何如？」對曰：「受佛大恩，得聞法教，愚癡醒悟，夙夜自敕，不敢邪心。」佛告奈女：「好邪淫者，有五自妨：一者多聲不好。二者王法所疾。三者懷異多疑。四者死入地獄。五者地獄罪竟受畜生形。皆所致，能自滅心。不邪淫者，有五增福：一者多人稱譽。二者不畏縣官。三者身得安隱。四者死上天生。五者從立清凈泥洹道。是以當自患厭，母人生病，月期不凈，拘絆捶杖，不得自在，受行經戒，可得如佛清凈之道。」佛為奈女說法正化若干要語，奈女歡喜，避坐長跪白言：「欲設微食，愿佛聖眾，俱屈威神。」佛以默然可之，即作禮而去。
去未久，維耶離豪姓，有諸離車，聞佛從諸弟子來，去城七里，即乘王威嚴四色車，出欲見佛。諸離車中，有乘青馬青車，青衣青蓋青幢青幡，官屬皆青；有乘黃馬黃車，黃衣黃蓋黃幢黃幡，官屬皆黃；有乘赤馬赤車，衣蓋幢幡官屬皆赤；有乘白馬白車，衣蓋幢幡官屬皆白。佛見車騎數十萬眾填路而來，即告諸比丘：「汝欲見忉利天上天帝苑中侍從出入者，如此無異耶。」諸離車到，皆下車，步入奈園，作禮畢一面坐，佛為大眾說法正化。有一人字並𩞚，避坐起整衣服，向佛自陳言：「每聞佛功德，巍巍甚大，天上天下，無不傾動，常從在所，夙夜敬仰，服重清化，不敢有惱。」佛語並𩞚：「天下睿哲，乃知敬佛，夫敬佛者，自得其福，死皆上天，不墮惡道。」於是並𩞚，說頌讚曰：
「敬謁法王來， 心正道力安， 最勝號為佛， 名顯若雪山。 譬華凈無疑， 得喜如近香， 方身觀無厭， 光若露耀明。 唯佛智高妙， 明盛無瑕塵， 愿奉清信戒， 自歸於三尊。」
是時坐中五百豪姓，各解身上衣，以授並𩞚，並𩞚持衣，前白佛言：「是諸尊者，聞善言喜，共以五百上衣，奉獻世尊，愿哀受之。」佛受已告言：「傳士！當知，佛為如來、至真、等正覺、明行成已、善逝、世間解、無上士、道法御、天人師，號佛、眾祐，出興於世，有五難有自然之法。何等五？佛出教化天下，釋梵沙門梵志，龍神帝王，以自然慧，為世現證，開說真道，上語亦善，中語亦善，下語亦善，至要義具，清凈究暢，一切敷演，是一難有自然法也
『看她來了，就按我教的去做。』於是奈女來到，行禮完畢后在一旁坐下，佛問她說：『現在你們這些女子的心意如何？』她回答說：『承受佛的大恩，得以聽聞佛法教誨，愚癡得以醒悟，早晚自我約束，不敢有邪念。』佛告訴奈女說：『喜歡邪淫的人，有五種自我妨害：一是名聲不好。二是為王法所不容。三是心懷異念，多疑。四是死後墮入地獄。五是地獄罪受完後轉生為畜生。這些都是邪淫所致，要能自己滅除邪淫之心。不邪淫的人，有五種增福：一是多人稱讚。二是不怕官府。三是身體安穩。四是死後昇天。五是從此建立清凈的涅槃之道。因此應當自己厭惡邪淫，母親生病，月經期間不潔凈，被拘禁鞭打，不得自由，受持經戒，可以達到像佛一樣清凈的境界。』佛為奈女說法，開導教化了許多重要的道理，奈女歡喜，避席長跪稟告說：『想準備一些微薄的食物，希望佛和聖眾，一同屈尊光臨。』佛默然允許了，奈女就作禮離開了。 離開不久，毗耶離的豪門望族，有許多離車人，聽說佛帶著弟子們來了，離城七里，就乘坐著威嚴的四色王車，出來想見佛。離車人中，有的乘坐青馬青車，穿青衣，打青蓋，舉青幢青幡，官屬也都是青色；有的乘坐黃馬黃車，穿黃衣，打黃蓋，舉黃幢黃幡，官屬也都是黃色；有的乘坐赤馬赤車，衣蓋幢幡官屬都是赤色；有的乘坐白馬白車，衣蓋幢幡官屬都是白色。佛看見車馬數十萬眾擁塞道路而來，就告訴眾比丘說：『你們想看忉利天上天帝的侍從出入嗎，就像這樣沒什麼兩樣。』離車人來到，都下車，步行進入奈園，行禮完畢后在一旁坐下，佛為大眾說法開導。有一個人名叫並𩞚，避席起身整理衣服，向佛自陳說：『常常聽聞佛的功德，巍巍廣大，天上天下，沒有不為之傾動的，常常在所到之處，早晚敬仰，服膺佛的清凈教化，不敢有絲毫冒犯。』佛告訴並𩞚說：『天下有智慧的人，才知道敬佛，敬佛的人，自己會得到福報，死後都會升天，不會墮入惡道。』於是並𩞚，說頌讚嘆道： 『恭敬謁見法王來，心正道力安穩，最殊勝的號為佛，名聲顯赫如雪山。譬如花朵清凈無疑，得到喜悅如靠近香氣，瞻仰佛身永不厭倦，光芒如露珠般閃耀。唯有佛的智慧高妙，光明盛大沒有瑕疵，愿奉持清凈的戒律，歸依于佛法僧三寶。』 這時在座的五百豪門望族，各自解下身上的衣服，送給並𩞚，並𩞚拿著衣服，上前稟告佛說：『這些尊者，聽聞善言歡喜，共同用五百件上衣，奉獻給世尊，希望您慈悲接受。』佛接受后告訴他說：『傳士！應當知道，佛為如來、至真、等正覺、明行圓滿、善逝、世間解、無上士、調御丈夫、天人師，號佛、世尊，出現於世，有五種難得的自然之法。是哪五種？佛出世教化天下，釋梵沙門婆羅門，龍神帝王，以自然的智慧，為世人顯現真理，開示真道，上語也好，中語也好，下語也好，至要的意義都具備，清凈究竟通暢，一切都敷演開來，這是第一種難得的自然之法。』
'See that she comes, and do as I teach.' Then Nai Nu came, bowed her head, and sat to one side. The Buddha asked her, 'What are the intentions of you women now?' She replied, 'Having received the great kindness of the Buddha, we have been able to hear the Dharma teachings, our ignorance has been awakened, and we restrain ourselves day and night, daring not to have evil thoughts.' The Buddha told Nai Nu, 'Those who enjoy sexual misconduct have five self-inflicted harms: first, a bad reputation; second, they are disliked by the law; third, they harbor different thoughts and are suspicious; fourth, they fall into hell after death; fifth, after the hellish punishment is over, they are reborn as animals. All these are caused by sexual misconduct, and one must be able to extinguish the mind of sexual misconduct. Those who do not engage in sexual misconduct have five blessings: first, they are praised by many; second, they do not fear the authorities; third, their bodies are at peace; fourth, they are reborn in heaven after death; fifth, they establish the pure path of Nirvana. Therefore, one should be disgusted with sexual misconduct, as when a mother is sick, during menstruation, when one is bound and beaten, and not free. By observing the precepts, one can attain the pure path of the Buddha.' The Buddha preached to Nai Nu, guiding and teaching her many important principles. Nai Nu was delighted, stepped aside, knelt down, and said, 'I wish to prepare some humble food, and hope that the Buddha and the holy assembly will condescend to come.' The Buddha silently agreed, and she bowed and left. Not long after, the wealthy and noble families of Vaisali, many Licchavis, heard that the Buddha had come with his disciples, seven miles from the city. They rode out in majestic four-colored royal carriages to see the Buddha. Among the Licchavis, some rode blue horses in blue carriages, wearing blue clothes, with blue canopies, blue banners, and blue flags, and their attendants were all in blue; some rode yellow horses in yellow carriages, wearing yellow clothes, with yellow canopies, yellow banners, and yellow flags, and their attendants were all in yellow; some rode red horses in red carriages, with red clothes, canopies, banners, and flags, and their attendants were all in red; some rode white horses in white carriages, with white clothes, canopies, banners, and flags, and their attendants were all in white. The Buddha saw tens of thousands of carriages and horses crowding the road, and told the monks, 'Do you want to see the attendants of the heavenly emperor in the Trayastrimsa Heaven? It is no different from this.' The Licchavis arrived, got out of their carriages, walked into Nai Garden, bowed, and sat to one side. The Buddha preached and guided the assembly. A man named Bing 𩞚, stepped aside, straightened his clothes, and said to the Buddha, 'I have often heard of the Buddha's merits, which are vast and great, moving all in heaven and earth. I always revere and admire you day and night, and I dare not offend your pure teachings.' The Buddha told Bing 𩞚, 'The wise in the world know to respect the Buddha. Those who respect the Buddha will receive blessings, and after death, they will ascend to heaven and not fall into evil paths.' Then Bing 𩞚, spoke a verse of praise: 'Reverently I come to see the Dharma King, with a righteous heart and stable power of the Way. The most supreme is called the Buddha, whose name is as bright as a snow mountain. Like a flower, pure and without doubt, one gains joy as if near fragrance. Gazing upon the Buddha's form, one never tires, his light shines like a dewdrop. Only the Buddha's wisdom is profound and wonderful, his light is great and without blemish. I wish to uphold the pure precepts and take refuge in the Three Jewels.' At that time, five hundred noble families in the assembly each took off their clothes and gave them to Bing 𩞚. Bing 𩞚, holding the clothes, went before the Buddha and said, 'These venerable ones, hearing the good words, are delighted, and together offer five hundred upper garments to the World Honored One, hoping you will accept them with compassion.' The Buddha accepted them and said, 'Transmitter! You should know that the Buddha is the Tathagata, the Truly Enlightened One, the Perfectly Enlightened One, the One Who Has Perfected Knowledge and Conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Tamer of Men, the Teacher of Gods and Men, called the Buddha, the Blessed One, who appears in the world, and has five rare natural laws. What are the five? The Buddha appears in the world to teach all, the Shramanas, Brahmins, dragons, gods, and kings, with natural wisdom, to reveal the truth to the world, to open the true path, the upper words are good, the middle words are good, the lower words are good, the essential meanings are complete, pure, thorough, and all are expounded. This is the first rare natural law.'
。佛說經于天下，聞者皆樂，信學諷誦，端身口意，去邪入正，是二難有自然之法也。天下人民，聞佛經道，意去開解，深之思惟，皆得明慧，是三難有自然之法也。天下人民，聞佛教誡，多以愛敬，出三惡道，生天人中獲大利，是四難有自然之法也。天下人民，聞佛道奧深妙法言，解本生死緣之事，斷情絕欲，皆得出要，第一精進得應真道，第二精進得不還道，第三精進得頻來道，第四精進得溝港道，是五難有自然之法也。凡人于佛，而有反覆之心，以施少善者，皆得大福，不唐棄也。是故並𩞚，當自勖勉，以學此得。」
佛說已，諸離車從坐起，整衣服叉手言：「本欲請佛，而奈女以奪我先，愿須後日，我等多務，欲還請辭。」佛言：「可當知時。」時，即皆稽首佛足，繞三匝而去。
奈女通夜，作濃美食，嚴飾室內，晨施床座，行白佛言：「食具已辦，唯聖知時。」佛與眾弟子，俱到其舍，就高座于眾前坐。奈女手自斟酌，奉缽致漿，行澡水畢，取小床坐佛前，欲問法。佛言：「我代若喜好佈施者，后無怨畏，多得稱譽，善名日增，眾人愛敬，人能無慳，仁慧為智，如是無垢安隱，生天上諸天相娛樂。」佛為奈女說法正化若干要說，已皆歡喜。
佛請賢者阿難，俱至竹芳邑，止城北林樹下。是歲竹芳邑，饑饉谷糴騰貴。佛告諸比丘：「是間饑饉，乞求難得，汝等宜分部行，別到維耶及越祇諸𨽁邑，可以無乏。」受教當行，佛言：「比丘！當知自損，得善無喜，得惡勿憂，食取支身，勿貪求美，但坐嗜味，愛求之故，生死不絕。夫知節身，能自損者，可得定意。」佛為說法正化若干要語，皆歡喜禮佛去，各分部行，到諸國邑。
佛獨與阿難俱，到衛沙聚。是時佛身疾，舉軀皆痛。佛念痛甚，而弟子皆不在，當須眾來，乃取泥洹，宜為是疾自力精進，以受不念眾想之定，即如其像正受三昧思惟，不念眾想之定，以是忍意，而自得聞。賢者阿難，從一樹下起，詣佛稽首畢一面住，問佛訊息：「疾寧瘳損？聞聖體疾，實用憂懼，世尊得無慾取泥洹？愿有教令，于眾弟子。」佛報阿難：「佛豈與眾相違遠乎？吾亦恒在比丘眾中，所當施為教誡，以具前後所說，皆在眾所，但當精進案經行之。向吾疾生，舉軀痛甚，即思不念眾想之定，意不著疾故，忍中正要者
現代漢語譯本：佛陀宣講佛法于天下，聽聞者都感到喜悅，信奉學習並誦讀，端正自己的身口意，去除邪念而歸入正道，這是第一種難以自然出現的現象。天下人民，聽聞佛經的道理，心意開解，深入思考，都能獲得智慧，這是第二種難以自然出現的現象。天下人民，聽聞佛陀的教誨，大多以愛戴和敬畏之心對待，從而脫離三惡道，轉生到天界或人間獲得大利益，這是第三種難以自然出現的現象。天下人民，聽聞佛法深奧微妙的道理，理解生死的根本原因，斷絕情慾，都能從中解脫，第一種精進可以證得阿羅漢果位，第二種精進可以證得不還果位，第三種精進可以證得一來果位，第四種精進可以證得預流果位，這是第四種難以自然出現的現象。凡人對於佛陀，即使有反覆無常的心，只要稍微施捨一點善行，都能獲得巨大的福報，不會白白浪費。因此，大家應當自我勉勵，學習這些道理。 佛陀說完，諸位離車人從座位上站起來，整理好衣服，合掌說道：『本來想請佛陀，但是奈女搶先了，希望改日，我們事務繁忙，想要告辭。』佛陀說：『可以，你們自己把握時間。』當時，他們都向佛陀的腳稽首，繞佛三圈后離去。 奈女整夜準備豐盛的食物，精心裝飾房間，早晨擺好床座，然後去稟告佛陀：『食物已經準備好了，只等聖者知曉時間。』佛陀和眾弟子一起到她家，在高座上在眾人面前坐下。奈女親自斟酒，奉上缽和飲料，行過洗手水后，取來小床坐在佛陀面前，想要請教佛法。佛陀說：『我代替那些喜歡佈施的人，他們以後不會有怨恨和畏懼，會得到很多讚譽，美名日益增長，眾人愛戴敬重，人能不吝嗇，仁慈智慧，這樣就能無垢安穩，在天上和諸天神一起享樂。』佛陀為奈女說法，講述了許多重要的道理，大家都感到歡喜。 佛陀邀請賢者阿難，一起到竹芳邑，住在城北的樹林下。那一年竹芳邑發生饑荒，糧食價格飛漲。佛陀告訴眾比丘：『這裡發生饑荒，乞討食物很難得到，你們應該分頭行動，分別到維耶和越祇等各個村邑，這樣就不會缺乏食物。』他們接受教誨準備出發，佛陀說：『比丘們！應當知道自我約束，得到好的東西不要高興，得到不好的東西不要憂愁，吃飯是爲了維持身體，不要貪求美味，只是因為貪圖口味，愛求美食的緣故，生死輪迴才不會斷絕。能夠節制自己，自我約束的人，才能得到禪定。』佛陀為他們說法，講述了許多重要的道理，大家都歡喜地向佛陀行禮后離去，各自出發到各個村邑。 佛陀獨自和阿難一起，來到衛沙聚。這時佛陀身體不適，全身疼痛。佛陀想到疼痛劇烈，而弟子們都不在身邊，應當等大家回來，再入涅槃，應該爲了這個疾病自己努力精進，進入不念眾想的禪定，就像那樣進入三昧思惟，不念眾想的禪定，用這種忍耐的心，自己得到解脫。賢者阿難，從一棵樹下起身，走到佛陀面前，稽首後站在一邊，詢問佛陀的身體狀況：『您的病痛是否減輕？聽到聖體不適，我實在憂慮恐懼，世尊難道要入涅槃了嗎？希望您能留下教誨，給眾弟子。』佛陀告訴阿難：『佛陀難道會和大家疏遠嗎？我一直都在比丘眾中，應當施行的教誨，以及之前所說的，都在大家那裡，只要精進按照經典修行就可以了。剛才我生病，全身疼痛劇烈，就想到進入不念眾想的禪定，因為心不執著于疾病，所以才能在忍耐中得到解脫。』
English version: The Buddha preached the Dharma throughout the world, and those who heard it were all delighted. They believed, studied, and recited it, rectifying their body, speech, and mind, abandoning evil and entering the right path. This is the first rare and natural phenomenon. When people in the world hear the teachings of the Buddha, their minds are enlightened, and through deep contemplation, they all gain wisdom. This is the second rare and natural phenomenon. When people in the world hear the Buddha's teachings, they mostly treat them with love and respect, thus escaping the three evil realms and being reborn in the heavens or among humans, gaining great benefits. This is the third rare and natural phenomenon. When people in the world hear the profound and subtle teachings of the Buddha, understand the root causes of birth and death, and sever their desires, they can all attain liberation. The first kind of diligence leads to the attainment of Arhatship, the second to the attainment of Anagami, the third to the attainment of Sakadagami, and the fourth to the attainment of Srotapanna. This is the fourth rare and natural phenomenon. Even if ordinary people have fickle minds towards the Buddha, if they offer even a small act of kindness, they will receive great blessings, which will not be wasted. Therefore, everyone should encourage themselves to learn these teachings. After the Buddha finished speaking, the Licchavi people rose from their seats, adjusted their robes, and said with their palms together: 'We originally intended to invite the Buddha, but the woman, Nai, has taken precedence. We hope to do so another day. We are busy with affairs and wish to take our leave.' The Buddha said, 'You may, but be mindful of the time.' Then, they all bowed at the Buddha's feet, circumambulated him three times, and departed. Nai prepared a lavish meal throughout the night, meticulously decorated the room, and in the morning, set up the seats. She then went to inform the Buddha: 'The food is ready, and it awaits the Holy One's time.' The Buddha and his disciples went to her house, and he sat on a high seat in front of everyone. Nai personally poured drinks, offered bowls and beverages, and after the washing of hands, she took a small seat in front of the Buddha, wanting to ask about the Dharma. The Buddha said, 'I speak on behalf of those who enjoy giving. They will have no resentment or fear in the future, will receive much praise, their good name will increase daily, and they will be loved and respected by all. If people are not stingy, are kind and wise, they will be free from defilement and secure, and will enjoy themselves in the heavens with the gods.' The Buddha preached the Dharma to Nai, explaining many important principles, and everyone was delighted. The Buddha invited the venerable Ananda to go with him to the village of Bamboo Grove, and they stayed under the trees north of the city. That year, there was a famine in Bamboo Grove, and the price of grain soared. The Buddha told the monks, 'There is a famine here, and it is difficult to obtain food by begging. You should divide into groups and go to the various villages of Vaisali and Vajji, so that you will not lack food.' They accepted the teaching and prepared to depart. The Buddha said, 'Monks! You should know how to restrain yourselves. Do not be happy when you receive good things, and do not be sad when you receive bad things. Eat to sustain your body, and do not crave delicious food. It is because of the craving for taste and the pursuit of delicious food that the cycle of birth and death is not broken. Those who can restrain themselves and practice self-control can attain concentration.' The Buddha preached the Dharma to them, explaining many important principles, and they all joyfully bowed to the Buddha and departed, each going to different villages. The Buddha, alone with Ananda, went to the village of Vesa. At that time, the Buddha was ill, and his whole body was in pain. The Buddha thought that the pain was severe, and his disciples were not around. He should wait for everyone to return before entering Nirvana. He should strive to overcome this illness by himself and enter the concentration of non-thought. He entered Samadhi, contemplating the state of non-thought. With this endurance, he attained liberation. The venerable Ananda rose from under a tree, went to the Buddha, bowed, and stood to one side, asking about the Buddha's condition: 'Has your illness subsided? Hearing that your holy body is unwell, I am truly worried and fearful. Does the World Honored One intend to enter Nirvana? I hope you will leave instructions for the disciples.' The Buddha told Ananda, 'Would the Buddha be distant from the Sangha? I have always been among the monks. The teachings that should be given, and what I have said before, are all with the Sangha. You only need to diligently practice according to the scriptures. Just now, when I became ill and my whole body was in severe pain, I thought of entering the concentration of non-thought. Because my mind was not attached to the illness, I was able to attain liberation through endurance.'
。阿難！我所說法，中外備悉，佛為法師，無所遺忘，所當施行，自足可知。我亦已老，年且八十，形如故車，無牢無強，吾本說，生死有時，無生不終。極上有天名不想入，其壽八十四千萬劫，彼亦有死。是以佛起經于天下，咸示泥洹大道，以斷生死之本。我今都為有身作錠令身歸，為法教錠令法自歸。彼何謂錠？何謂自歸？謂是專心在四志惟，一惟觀身，二惟觀痛，三惟觀意，四惟觀法，健制思念，斷不使想，是為一切作法教錠，當以自歸。吾為此已重說，如欲解者，當精進行中外戒法，必使如常。其有自歸，覺佛經道，皆佛子孫。今我委棄轉輪王位，為天下作佛，憂度三界，汝等亦宜自憂其身，以斷眾苦。」
彼避雨時，補繕衣畢，佛請賢者阿難，俱至維耶離，受教即行。既到止猿猴館，行乞食畢，滌缽澡洗，又與阿難俱，到急疾神地。佛言：「阿難！維耶離樂，越祇亦樂，今此天下，十六大國，其諸郡邑皆樂。熙連然河，多出黃金，閻浮提地，五色畫，人生於世，以壽為樂。若比丘比丘尼，知四神足，是為拔苦，多修習行，當念不忘，在意所欲，可得不死，一劫不啻。如是阿難！佛四神足，已多習行，專念不忘，在意所欲，如來可止一劫有餘。」佛重說是至再三，時，阿難意沒在邊想，為魔所蔽，曚曚不悟，默而不對。佛言：「阿難！汝去到一樹下，靜意自思。」即受教一處坐。
時，魔波旬來曰：「佛意無慾可般泥洹，教誨已周已訖，可滅度矣。昔者佛游傴留河上，解說諸老曰：『吾為佛，雖得自在，不貪久住，非謂今也。所度亦畢，可般泥洹。』」佛報波旬：「吾所以至於是未滅度者，須我眾比丘及比丘尼，令皆智慧承用經戒，勸請未入，使學者成，亦以須我請清信士及清信女，令得智慧承用經戒，未入者入，受法者成。如是波旬，吾以待此四輩弟子，皆得法意，展轉相教，解諸童蒙，使學成就，是以至今，未滅度耳。」魔曰：「可足時已畢矣。」佛言：「汝默，如來不久，是后三月當取泥洹。」魔心乃悅，歡喜而去。佛即正坐，定意自思：「於三昧中，不住性命，棄余壽行。」當此之時，地為大動，空中清凈，佛之光明，徹照無窮，諸天神來側滿虛空。佛從定覺，自說偈曰：
「無量眾德行， 有為吾今舍， 近遠應度者， 已度應度者
現代漢語譯本：阿難！我所說的法，無論內外都已詳盡知曉。佛是法師，沒有遺忘任何教誨，應該如何施行，你們自己就應該明白。我已經老了，年紀快八十歲了，身體像破舊的車子，既不牢固也不強壯。我本來就說過，有生就有死，沒有誰能不死。最高的天界名為『非想非非想處天』，他們的壽命長達八千四百萬劫，但他們也會有死亡。因此，佛在世間宣講佛法，都是爲了向眾生揭示涅槃之道，以斷絕生死的根本。我現在所做的一切，都是爲了讓這個身體迴歸自然，讓佛法迴歸其本源。那麼，什麼是『迴歸』？什麼是『本源』？就是專心於四念處：一念觀身，二念觀受，三念觀心，四念觀法。要努力控制自己的思緒，斷絕妄想，這就是一切修行的根本，應當以此作為歸宿。我已經重複說過這些，如果想要理解，就應當精進修行內外戒律，務必使其如常。那些能夠自我歸依，覺悟佛法真理的人，都是佛的子孫。如今我放棄了轉輪王的地位，為天下眾生作佛，憂慮著要度脫三界眾生，你們也應該為自己的修行而擔憂，以斷絕一切痛苦。 當他們躲雨，修補好衣服后，佛請賢者阿難一同前往維耶離，阿難接受教誨后就出發了。到達猿猴館后，他們乞食完畢，洗凈缽盂，又與阿難一同前往急疾神地。佛說：『阿難！維耶離很快樂，越祇也很快樂，現在這天下，十六大國，各個郡邑都很快樂。熙連然河盛產黃金，閻浮提的土地五彩斑斕，人生在世，以長壽為樂。如果比丘、比丘尼能夠掌握四神足，就能拔除痛苦，多加修習，念念不忘，心想事成，可以不死，甚至可以活過一劫。』佛又說：『阿難！佛的四神足，已經多加修習，專心不忘，心想事成，如來可以住世一劫有餘。』佛重複說了三遍，當時，阿難的心思卻被邊見所迷惑，被魔障所遮蔽，昏聵不悟，沉默不語。佛說：『阿難！你到一棵樹下，靜心思考。』阿難接受教誨，到一處坐下。 這時，魔王波旬來了，說：『佛已經沒有慾望可以進入涅槃了，教誨已經圓滿結束，可以滅度了。以前佛在傴留河邊，對諸位長老說：『我雖為佛，雖然得到自在，但不貪戀久住，這並不是指現在。所要度化的人也已經度化完畢，可以進入涅槃了。』佛回答波旬：『我之所以到現在還沒有滅度，是因為需要我的比丘和比丘尼們，都能智慧地接受並運用經戒，勸請那些尚未入門的人，使學習者有所成就，也需要我的清信士和清信女們，都能智慧地接受並運用經戒，使尚未入門的人入門，使受法的人有所成就。』『波旬，我正在等待這四類弟子，都能領悟佛法真諦，互相教導，開解那些懵懂無知的人，使他們學習有所成就，因此我至今還沒有滅度。』魔王說：『可以結束的時候已經到了。』佛說：『你安靜，如來不久，三個月后將進入涅槃。』魔王聽后，心中歡喜，高興地離開了。佛立即端坐，靜心思考：『在禪定中，不住于生命，捨棄剩餘的壽命。』這時，大地劇烈震動，空中清凈無染，佛的光明，照耀無邊，諸天神都來到空中，充滿虛空。佛從禪定中醒來，自己說了偈語： 『無量功德行， 有為我今舍， 近遠應度者， 已度應度者』
English version: 'Ananda! The Dharma I have spoken, both internally and externally, is fully understood. The Buddha is a Dharma teacher, having forgotten nothing. How it should be practiced, you should know for yourselves. I am already old, nearly eighty years of age, my body like an old cart, neither sturdy nor strong. I have always said that there is birth and death, and no one can escape death. The highest heaven is called the 'Neither Perception nor Non-Perception' realm, their lifespan is eighty-four million kalpas, but they too will die. Therefore, the Buddha teaches the Dharma in the world, all to reveal the path to Nirvana, to cut off the root of birth and death. All that I do now is to let this body return to nature, and let the Dharma return to its source. So, what is 'returning'? What is 'source'? It is to focus on the four foundations of mindfulness: one, mindfulness of the body; two, mindfulness of feeling; three, mindfulness of mind; and four, mindfulness of Dharma. Strive to control your thoughts, cut off delusions, this is the foundation of all practice, and should be your refuge. I have repeated these things, if you wish to understand, you should diligently practice the internal and external precepts, and ensure they are as they should be. Those who can take refuge in themselves, and awaken to the truth of the Dharma, are all children of the Buddha. Now I have given up the position of a wheel-turning king, to be a Buddha for all beings, worrying about liberating beings from the three realms, you should also worry about your own practice, to cut off all suffering.' When they had taken shelter from the rain and finished mending their clothes, the Buddha asked the venerable Ananda to go with him to Vaisali. Ananda accepted the teaching and set off. Having arrived at the Monkey Hall, they finished begging for food, washed their bowls, and then went with Ananda to the place of the Swift God. The Buddha said, 'Ananda! Vaisali is joyful, and so is Vatsa. Now in this world, the sixteen great kingdoms, all the cities and towns are joyful. The Hiranyavati River produces much gold, the land of Jambudvipa is colorful, and people in the world take pleasure in longevity. If monks and nuns can master the four psychic powers, they can eradicate suffering, practice diligently, be mindful, and achieve what they desire, they can be immortal, and even live for more than a kalpa.' The Buddha also said, 'Ananda! The Buddha's four psychic powers have been practiced diligently, with focused mindfulness, and achieving what is desired, the Tathagata can remain in the world for more than a kalpa.' The Buddha repeated this three times, but at that time, Ananda's mind was confused by extreme views, obscured by demonic obstacles, and he was dull and did not understand, remaining silent. The Buddha said, 'Ananda! Go to a tree, and contemplate in peace.' Ananda accepted the teaching and sat down in a place. At this time, Mara Papiyas came and said, 'The Buddha has no desire to enter Nirvana, the teachings have been completed, and it is time to pass away. In the past, when the Buddha was by the river of Uruvilva, he said to the elders, 'Although I am a Buddha, and have attained freedom, I do not crave to remain long, and this is not referring to now. Those who are to be liberated have been liberated, and it is time to enter Nirvana.' The Buddha replied to Papiyas, 'The reason I have not yet passed away is because I need my monks and nuns to be able to wisely accept and apply the precepts, to encourage those who have not yet entered, so that the learners can achieve something, and I also need my laymen and laywomen to be able to wisely accept and apply the precepts, so that those who have not yet entered can enter, and those who have received the Dharma can achieve something.' 'Papiyas, I am waiting for these four types of disciples, so that they can all understand the true meaning of the Dharma, teach each other, and enlighten those who are ignorant, so that their learning can be accomplished, and that is why I have not yet passed away.' Mara said, 'The time to end has come.' The Buddha said, 'Be quiet, the Tathagata will soon, in three months, enter Nirvana.' Mara was pleased and left happily. The Buddha immediately sat upright, contemplating in peace: 'In meditation, I do not dwell on life, and I abandon the remaining lifespan.' At this time, the earth shook violently, the sky was clear and pure, the Buddha's light shone infinitely, and the gods came to the sky, filling the void. The Buddha awoke from meditation and spoke a verse: 'Immeasurable meritorious deeds, The conditioned I now abandon, Those near and far who should be liberated, Have been liberated, those who should be liberated.'
。」
賢者阿難，心驚毛豎，疾行詣佛，稽首畢一面住，白佛言：「甚哉世尊！地動乃爾，是何因緣？」
佛語阿難：「凡世地動，有八因緣。何等八？天下地在水上，水止於風，風止於空，空中大風有時自起則大水擾，大水擾則普地動，是為一也。有時得道沙門，及神妙天，戒德隆盛，欲自試力，手按少地，則普地動，是為二也。若始菩薩，從第四天，下入母胎，明哲慈意，欲見道化，開發愚曚，乃放神光，震動天地，令梵釋魔沙門梵志一切見明，是為三也。若菩薩生出母胎時，德感諸天，凈無雲曀，神光遠照，則普地動，是為四也。至於菩薩得無上道正真佛時，普地大動，天神四布，稱揚佛名，是為五也。及已作佛，初大會時，法輪三轉，天人則解，此彼菩薩，升成大道，光明遠照，時普地動，是為六也。佛教將畢，欲棄壽行，不住性命，乃大放光，勸發天人，則普地動，是為七也。如佛眾祐，臨當棄身般泥洹時，明無不照，天神參至則地普動，是為八也。」
阿難言：「今佛已為舍性命耶？」
佛言：「已舍。」
阿難曰：「昔聞佛說：『若有弟子，知四神足，多修習行，專念不忘，在意所欲，可止不死一劫有餘。』而佛道德，過殊於此，亦不可久止乎？」
佛報阿難：「今汝言之，豈不過耶？吾與汝言四神足者，乃至再三；而若徑默，沒在闇昧，不發明想，為魔所蔽，而復何云具佛所說，言一出口寧自違乎？」
對曰：「不也。」
「如是阿難！夫不智者既自發言而追違之；我無是也。」
阿難垂涕曰：「亦何駛哉！佛取泥洹，一何疾哉！世間眼滅。」
彼時，佛敕賢者阿難，請維耶離國倚行比丘。受教即請，悉會講堂，稽首畢一面住。佛告諸比丘：「世間無常，無有牢固，皆當離散，無常在者，心識所行，但為自欺，恩愛合會，其誰得久，天地須彌，尚有崩壞，況於人物，而欲長存？生死憂苦，可厭已矣！佛后三月，當般泥洹，勿怪勿憂。且夫一切去來現佛，皆從法得，經法且存，但當自勉勤學力行，持清凈心，趣得度脫，心識情休，則不死不復生，亦不復走於五道舍一身受一身也。五陰已斷，乃無飢渴寒熱憂悲苦惱之患。人知正心，天上諸天，皆代人喜，當以降心柔弱自損，勿隨心行，心之行無不為，得道者亦心也
賢者阿難聽后，心中驚恐，汗毛豎立，他趕緊走到佛陀面前，行禮後站立在一旁，對佛陀說：『世尊，這次地震如此劇烈，是何原因造成的呢？』 佛陀告訴阿難：『世間發生地震，有八種原因。是哪八種呢？天下的大地位於水上，水依靠風來支撐，風又止於虛空，虛空中有時會自然颳起大風，導致水動盪不安，水動盪不安就會引起大範圍的地震，這是第一種原因。有時，得道的沙門，以及具有神通的天人，他們戒律高尚，想要測試自己的力量，用手輕輕按壓地面，就會引起大範圍的地震，這是第二種原因。如果剛開始修行的菩薩，從第四天界降生到母胎中，他智慧明達，慈悲為懷，想要展現佛法教化，開啟愚昧眾生的智慧，就會放出神光，震動天地，讓梵天、帝釋天、魔王、沙門、婆羅門等一切眾生都看到光明，這是第三種原因。如果菩薩出生時，他的德行感動諸天，天空清凈無雲，神光照耀遠方，就會引起大範圍的地震，這是第四種原因。當菩薩證得無上正等正覺，成為佛陀時，大地會發生劇烈震動，天神四處散佈，稱揚佛陀的名號，這是第五種原因。當佛陀成道后，第一次舉行大法會，轉動三次法輪，天人和菩薩們都理解了佛法，昇華到更高的境界，光明照耀遠方，這時也會引起大範圍的地震，這是第六種原因。當佛陀的教化即將結束，想要放棄壽命，不再執著于生命時，就會放出大光明，勸勉天人，這時也會引起大範圍的地震，這是第七種原因。當佛陀受到眾生的敬仰，即將捨棄肉身，進入涅槃時，光明普照一切，天神前來參拜，這時大地會發生劇烈震動，這是第八種原因。』 阿難問道：『現在佛陀已經捨棄生命了嗎？』 佛陀回答說：『已經捨棄了。』 阿難說：『我曾經聽佛陀說過：『如果有弟子，能夠掌握四種神通，勤加修行，專心不忘，就能隨心所欲地活過一劫以上。』而佛陀的道德，遠遠超過這個境界，難道也不能長久住世嗎？』 佛陀告訴阿難：『你現在說的話，難道不是太過分了嗎？我跟你說過四種神通，甚至說了兩三次；而你卻保持沉默，沉浸在愚昧之中，沒有表達自己的想法，被魔障所矇蔽，又怎麼能說具備佛陀所說的話呢？說出口的話難道可以自己違背嗎？』 阿難回答說：『不能。』 『是這樣的，阿難！那些不明智的人，既然自己說了話，又反過來違背它；我不會這樣。』 阿難流著眼淚說：『怎麼這麼快啊！佛陀要進入涅槃了，怎麼這麼快啊！世間的眼睛要熄滅了。』 這時，佛陀命令賢者阿難，去邀請維耶離國的修行比丘。阿難接受命令后，立即去邀請，所有比丘都聚集到講堂，行禮後站立在一旁。佛陀告訴眾比丘：『世間是無常的，沒有什麼是牢固不變的，一切都會離散，沒有什麼是永恒存在的，心識的活動，只不過是自欺欺人罷了，恩愛聚合，又有誰能長久呢？天地須彌山，尚且會有崩塌的時候，更何況是人事物，又怎麼能長存呢？生死憂愁痛苦，已經令人厭惡了！佛陀將在三個月後進入涅槃，不要感到奇怪，也不要感到憂愁。一切過去、未來、現在的佛陀，都是從佛法中證悟的，只要佛法存在，你們就應當自我勉勵，勤奮學習，努力修行，保持清凈的心，追求解脫，當心識和情感都停止時，就不會再有生死，也不會再在五道中輪迴，捨棄一個身體又接受另一個身體。當五陰都斷除時，就不會再有飢渴寒冷憂愁悲傷痛苦的煩惱。人如果能保持正念，天上的諸天都會替人感到高興，應當降低自己的心，變得柔弱謙卑，不要隨心所欲，心的活動無所不能，得道者也是心。』
Venerable Ananda, his heart trembling and his hair standing on end, quickly went to the Buddha, bowed his head, and stood to one side. He said to the Buddha, 'How astonishing, World Honored One! The earth shook so violently. What is the cause of this?' The Buddha told Ananda, 'There are eight causes for earthquakes in the world. What are these eight? The earth in the world rests on water, the water is supported by wind, and the wind is supported by space. Sometimes, a great wind arises naturally in space, which disturbs the water. When the water is disturbed, the whole earth shakes. This is the first cause. Sometimes, a monk who has attained the Way, or a celestial being with supernatural powers, whose precepts are highly esteemed, wishes to test their strength. By pressing down lightly on the earth with their hand, they can cause the whole earth to shake. This is the second cause. If a Bodhisattva who has just begun to practice descends from the fourth heaven into a mother's womb, with clear wisdom and a compassionate heart, wishing to reveal the teachings of the Way and enlighten the ignorant, they will emit divine light that shakes heaven and earth, causing all beings, including Brahma, Indra, Mara, monks, and Brahmins, to see the light. This is the third cause. If, when a Bodhisattva is born from their mother's womb, their virtue moves the heavens, the sky becomes clear and cloudless, and divine light shines far and wide, the whole earth will shake. This is the fourth cause. When a Bodhisattva attains the supreme, true, and perfect enlightenment and becomes a Buddha, the earth will shake violently, and celestial beings will spread throughout the world, praising the Buddha's name. This is the fifth cause. When a Buddha has attained enlightenment and holds their first great assembly, turning the Dharma wheel three times, celestial beings and Bodhisattvas will understand the Dharma, ascend to higher realms, and their light will shine far and wide. At this time, the whole earth will shake. This is the sixth cause. When the Buddha's teachings are about to end, and they wish to relinquish their lifespan and no longer cling to life, they will emit great light, exhorting celestial beings. At this time, the whole earth will shake. This is the seventh cause. When the Buddha, revered by all beings, is about to abandon their physical body and enter Nirvana, their light will illuminate everything, and celestial beings will come to pay homage. At this time, the earth will shake violently. This is the eighth cause.' Ananda asked, 'Has the Buddha already relinquished their life?' The Buddha replied, 'It has already been relinquished.' Ananda said, 'I once heard the Buddha say, 'If a disciple can master the four supernatural powers, diligently practice them, and focus their mind without forgetting, they can live for more than a kalpa according to their will.' The Buddha's virtue far surpasses this, so why can't they remain in the world for a long time?' The Buddha told Ananda, 'What you are saying now, is it not excessive? I have spoken to you about the four supernatural powers, even two or three times; yet you remained silent, immersed in ignorance, without expressing your thoughts, obscured by demonic obstacles. How can you then say that you possess what the Buddha has spoken? Can words that have been spoken be contradicted?' Ananda replied, 'No, they cannot.' 'That is so, Ananda! Those who are not wise speak and then contradict themselves; I am not like that.' Ananda, with tears streaming down his face, said, 'How quickly it is happening! The Buddha is entering Nirvana, how quickly! The eyes of the world are being extinguished.' At that time, the Buddha commanded the Venerable Ananda to invite the monks from the country of Viyali. Ananda accepted the command and immediately went to invite them. All the monks gathered in the lecture hall, bowed their heads, and stood to one side. The Buddha told the monks, 'The world is impermanent, nothing is firm or lasting, everything will disperse, nothing is permanent. The activities of consciousness are merely self-deception. When love and affection come together, who can remain together for long? Even the heavens and Mount Sumeru will eventually collapse, so how can people and things remain forever? The sorrows and sufferings of birth and death are already loathsome! The Buddha will enter Nirvana in three months. Do not be surprised, and do not be sorrowful. All Buddhas of the past, present, and future have attained enlightenment through the Dharma. As long as the Dharma exists, you should encourage yourselves, diligently study, practice diligently, maintain a pure heart, and seek liberation. When consciousness and emotions cease, there will be no more birth and death, and you will no longer transmigrate through the five realms, abandoning one body and taking on another. When the five aggregates are severed, there will be no more suffering from hunger, thirst, cold, heat, sorrow, or pain. If people can maintain right mindfulness, all the celestial beings in the heavens will rejoice on their behalf. You should humble your hearts, become gentle and meek, and not follow your desires. The activities of the mind are all-powerful, and those who attain the Way also do so through the mind.'
。心作天，心作人，心作鬼神畜生地獄，皆心所為也。從心行得起諸法，心作識，識作意，意轉入心，心也者取為長，心志為行，行作為命，賢愚在行，壽夭在命。夫志行命三者相須，所作好惡，身自當之；父作不善，子不代受，子作不善，父亦不受，善自獲福，惡自受殃。今佛為天上天下所尊敬者，皆志所為，是故當以正心行法，唯行法者，能現世得休，現世得安，宜善取持諦受諷誦，靜意思惟，然則我清凈法，可得久住，可以愍度世間眾苦，道利綏寧諸天人民。
「比丘當知！何等為法？謂是四志惟、四意端、四神足、四禪行、五根、五力、七覺、八道諦，如受行可得解脫，令法不衰。
「彼何謂四志惟？惟內身循身觀，惟外身循身觀，以內外觀，分別思念，斷癡惑意；惟痛之觀，及意與法，皆如初說。
「何謂為四意端？已生惡法，能即斷卻，治性精進，自攝意端；未生惡法，制使不起，治性精進，自攝意端；未生善法，即能發生，治性精進，自攝意端；已生善法，志立不忘，能使增逾，精進意端。
「何謂為四神足？思惟欲定，以滅眾行，具念神足，其欲不邪，不取無舍，常守清行；惟精進定，惟意志定，惟戒習定，皆同，文如初說。
「何謂四禪？棄欲惡法，但念但行，志樂無為成一禪行；念行已滅，內守一心，志在恬靜，成二禪行；惟觀無淫，心安體正，分別見真，成三禪行；已斷苦樂，無憂喜想，意已清凈，成四禪行。
「何謂五根？一為信根，意向四喜；二為精進根，治四意端；三爲念根，念四志惟；四為定根，思四禪行；五為智根，見四真諦。
「何謂五力？一為信力，喜意不壞；二為精進力，常能健制；三爲念力，得志惟觀；四為定力，禪意不亂；五為智力，以道自證。
「何謂七覺？志念覺意，法解覺意，精進覺意，愛喜覺意，一向覺意，惟定覺意，行護覺意。
「何謂八道？正見、正思、正言、正行、正命、正治、正志、正定，是為度世清凈之法」
彼時，佛請賢者阿難，俱至拘利邑，即受教行。佛樂維耶，過國中出城門，回身右轉視門而笑。賢者阿難即整衣服，右膝著地，長跪問曰：「自我得侍二十餘年，未曾見佛行以無緣；如回身視門而笑，是何因緣？」
佛言：「如是如是
現代漢語譯本：心能創造天，心能創造人，心能創造鬼神、畜生、地獄，這一切都是心所為。從心出發能產生一切法，心產生意識，意識產生意念，意念又迴歸於心。心是主導，心志決定行為，行為決定命運。賢能或愚笨在於行為，壽命長短在於命運。心志、行為、命運三者相互依存，所作所為的好壞，自身承擔；父親作惡，兒子不會代替受罰，兒子作惡，父親也不會代替受罰，行善者自獲福報，作惡者自受災殃。如今佛陀受到天上天下尊敬，都是心志所為。因此應當以正心修行佛法，唯有修行佛法的人，才能在現世獲得安寧，獲得平靜。應當好好領受、仔細誦讀，靜心思考，這樣我的清凈佛法，才能長久住世，才能救度世間眾生的苦難，使諸天人民得到安寧和利益。 『比丘們應當知道！什麼是法？』指的是四種正念、四種正勤、四種神足、四種禪定、五根、五力、七覺支、八正道，如果按照這些修行，就能獲得解脫，使佛法不衰敗。 『什麼是四種正念？』是指觀察內身，觀察外身，以內外觀照，分別思念，斷除癡迷疑惑；觀察感受，以及觀察心和法，都如前面所說。 『什麼是四種正勤？』是指已經產生的惡法，能夠立即斷除，努力精進，自我約束；未產生的惡法，制止它不產生，努力精進，自我約束；未產生的善法，能夠立即產生，努力精進，自我約束；已經產生的善法，堅定不忘，能夠使其增長，精進努力。 『什麼是四種神足？』是指通過思維慾望的禪定，來滅除各種行為，具備正念神足，其慾望不邪，不執著也不捨棄，常守清凈行為；通過精進禪定，通過意志禪定，通過戒律禪定，都相同，道理如前所述。 『什麼是四禪？』是指捨棄慾望和惡法，只有念頭和行為，心志安樂於無為，成就初禪；念頭和行為已經滅除，內心保持一心，心志在於恬靜，成就二禪；只有觀察沒有淫慾，心安身正，分別見真，成就三禪；已經斷除苦樂，沒有憂愁和喜悅的想法，心意已經清凈，成就四禪。 『什麼是五根？』一是信根，心向往四種喜悅；二是精進根，治理四種正勤；三是念根，憶念四種正念；四是定根，思考四種禪定；五是慧根，見到四種真諦。 『什麼是五力？』一是信力，喜悅的心意不被破壞；二是精進力，常常能夠強健地控制自己；三是念力，獲得心志的觀察；四是定力，禪定的心意不混亂；五是慧力，用道來自己證明。 『什麼是七覺支？』是指念覺支，法覺支，精進覺支，喜覺支，輕安覺支，定覺支，舍覺支。 『什麼是八正道？』是指正見、正思、正語、正業、正命、正精進、正念、正定，這是度脫世間的清凈之法。 當時，佛陀請賢者阿難，一同前往拘利邑，接受教誨並修行。佛陀喜歡維耶，經過國都，走出城門，轉身向右看著城門而笑。賢者阿難整理衣服，右膝跪地，長跪問道：『我侍奉佛陀二十多年，從未見過佛陀無緣無故地行動；像這樣轉身看著城門而笑，是什麼原因呢？』 佛陀說：『是這樣的，是這樣的。』
English version: The mind creates heaven, the mind creates humans, the mind creates ghosts, gods, animals, and hell; all these are the work of the mind. From the mind arise all dharmas, the mind creates consciousness, consciousness creates intention, and intention returns to the mind. The mind is the leader, the will of the mind determines actions, and actions determine destiny. Wisdom or foolishness lies in actions, and the length of life lies in destiny. Will, action, and destiny are interdependent. The good or bad of one's actions is borne by oneself; a father's evil deeds will not be punished on his son, and a son's evil deeds will not be punished on his father. Those who do good will receive blessings, and those who do evil will suffer misfortune. Now, the Buddha is respected by heaven and earth, all due to his will. Therefore, one should practice the Dharma with a righteous mind. Only those who practice the Dharma can attain peace and tranquility in this life. One should receive, carefully recite, and contemplate with a calm mind. In this way, my pure Dharma can abide for a long time, and can save the suffering of all beings, bringing peace and benefit to gods and humans. 『Monks, you should know! What is Dharma?』 It refers to the four right mindfulnesses, the four right efforts, the four psychic powers, the four meditations, the five roots, the five powers, the seven factors of enlightenment, and the eightfold path. If one practices according to these, one can attain liberation and prevent the decline of the Dharma. 『What are the four right mindfulnesses?』 They are observing the inner body, observing the outer body, observing both inner and outer, contemplating and discerning, and cutting off ignorance and delusion; observing feelings, and observing the mind and dharmas, all as described before. 『What are the four right efforts?』 They are: when evil dharmas have arisen, to immediately cut them off, striving diligently and self-restraining; when evil dharmas have not arisen, to prevent them from arising, striving diligently and self-restraining; when good dharmas have not arisen, to immediately cause them to arise, striving diligently and self-restraining; when good dharmas have arisen, to firmly remember them and cause them to increase, striving diligently. 『What are the four psychic powers?』 They are: through the meditation of desire, to extinguish all actions, possessing the psychic power of right mindfulness, whose desire is not evil, neither clinging nor abandoning, always maintaining pure conduct; through the meditation of diligence, through the meditation of will, through the meditation of precepts, all are the same, the principles as described before. 『What are the four meditations?』 They are: abandoning desires and evil dharmas, only having thoughts and actions, the will being joyful in non-action, achieving the first meditation; thoughts and actions having ceased, the mind remaining one-pointed, the will being in tranquility, achieving the second meditation; only observing without lust, the mind being at peace and the body upright, discerning and seeing the truth, achieving the third meditation; having cut off suffering and joy, without thoughts of sorrow or joy, the mind being pure, achieving the fourth meditation. 『What are the five roots?』 One is the root of faith, the mind aspiring to the four joys; two is the root of diligence, governing the four right efforts; three is the root of mindfulness, remembering the four right mindfulnesses; four is the root of concentration, contemplating the four meditations; five is the root of wisdom, seeing the four noble truths. 『What are the five powers?』 One is the power of faith, the joyful mind not being destroyed; two is the power of diligence, always being able to strongly control oneself; three is the power of mindfulness, obtaining the observation of the will; four is the power of concentration, the mind in meditation not being confused; five is the power of wisdom, using the path to prove oneself. 『What are the seven factors of enlightenment?』 They are the factor of mindfulness, the factor of investigation of dharmas, the factor of diligence, the factor of joy, the factor of tranquility, the factor of concentration, and the factor of equanimity. 『What is the eightfold path?』 It is right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. This is the pure Dharma for liberating the world. At that time, the Buddha invited the venerable Ananda to go to the city of Koliya, to receive teachings and practice. The Buddha liked Viyaya, passed through the capital, went out of the city gate, turned around to the right, looked at the city gate and smiled. The venerable Ananda adjusted his clothes, knelt on his right knee, and asked: 『I have served the Buddha for more than twenty years, and have never seen the Buddha act without a reason; what is the reason for turning around and looking at the city gate and smiling?』 The Buddha said: 『It is so, it is so.』
。阿難！佛之儀法不妄回身虛而笑也。是我最後見維耶離，故視笑耳。」於是佛自頌曰：
「是吾之最後， 遊觀維耶離， 將游彼泥洹， 不復受有身。」
有異比丘，亦讚頌曰：
「佛稱此末後， 身行極於斯， 若遂淪清虛， 於何睹聖來？」
佛與阿難俱到拘利止城北林樹下，告諸比丘：「當護凈戒，當思定意，當解智慧。夫以守戒，有定慧者，成大德致豐譽，永離貪淫、瞋恚、愚癡，可得應真，欲以現世望正度者，當加自解，令儘是生，入清凈道。已如應行，乃自知身，后不復受。」
佛復請賢者阿難，俱之健持邑，止城北樹下坐。告諸比丘：「當守凈戒，思惟定意，求解智慧。守凈戒者不隨三態，惟定意者心不放散，已解慧者去離受欲，行無掛礙。有戒定慧，德大豐譽，又離三垢，終得應真。欲以是身望得正度，當勤求解，令儘是生，入清凈道。作如應行，乃自知滅，后不復受。」
佛又與阿難俱，過掩滿邑，及出金邑、授手邑、華氏邑，至善凈邑。處處為弟子說此三要曰：「當護戒，當思定，當解慧。守此三者，德豐譽大，消淫怒癡，是謂正度。已有戒心則定心成，定心已成則智心明，如染凈潔受色明好，有此三心則道易得，但當一意勤身求解，令儘是生已入清凈。行如應者，自知極此，不復受生。若不能具戒定慧行，欲度世難。有此三者意自開解，坐而思惟便見五道——天上、人中、地獄、畜生、鬼神——分明，悉知眾生意志所念。譬如溪水清，其中沙礫，青黃白黑，所有皆見；得道之人，但心清故，所視悉見，欲得道者，當凈其中心。如水渾濁，則無所見，持心不凈，不得度世。師所見說，弟子當行，師同不入弟子心中，就正其念，念意端者道自得矣。」
佛已樂善凈，又請賢者阿難，俱之夫延邑，止城北樹下坐。晡時，阿難從燕坐起，到佛所稽首畢，叉手問曰：「倉卒欲知地動幾事？」
佛語阿難：「有三因緣：一為地倚水上，水倚于風，風倚于空，大風起則水擾，水擾則地動。二為得道沙門及神妙天，欲現感應故以地動。三為佛力，自我作佛前後已動，三千日月萬二千天地無不感發，天人鬼神多得聞解。」
阿難嘆曰：「妙哉！佛為無倫，以自然法無不感動，至德至道巍巍乃爾。」
現代漢語譯本：阿難！佛的儀態法度不會無緣無故地回頭虛假地微笑。這是我最後一次看維耶離，所以才看著微笑。』於是佛自己吟誦道： 『這是我最後一次，遊覽觀看維耶離，將要前往涅槃，不再承受有形之身。』 有其他比丘，也讚頌道： 『佛說這是最後一次，身體的行動到此為止，如果就此沉淪於虛無，到哪裡才能見到聖者再來？』 佛與阿難一同來到拘利止城北面的樹林下，告訴眾比丘：『應當守護清凈的戒律，應當思考禪定的意念，應當理解智慧。能夠守持戒律，有禪定和智慧的人，就能成就大德，獲得豐厚的聲譽，永遠脫離貪慾、嗔恚、愚癡，可以證得阿羅漢果位。想要在現世就期望得到真正的解脫的人，應當更加努力地自我開悟，使這一生結束時，進入清凈的道。已經按照應有的方式修行，就能自己知道身體，以後不再受生。』 佛又邀請賢者阿難，一同前往健持邑，在城北的樹下坐下。告訴眾比丘：『應當守護清凈的戒律，思考禪定的意念，尋求理解智慧。守護清凈戒律的人不會隨順三種狀態，只有禪定意念的人心才不會放散，已經理解智慧的人才能遠離慾望的束縛，行為沒有障礙。有戒、定、慧，德行高大，聲譽豐厚，又能遠離三種污垢，最終可以證得阿羅漢果位。想要以這個身體期望得到真正的解脫，應當勤奮地尋求開悟，使這一生結束時，進入清凈的道。按照應有的方式修行，就能自己知道滅度，以後不再受生。』 佛又與阿難一同，經過掩滿邑，以及出金邑、授手邑、華氏邑，到達善凈邑。在各處為弟子們講述這三項要點：『應當守護戒律，應當思考禪定，應當理解智慧。守護這三項的人，德行豐厚，聲譽遠大，消除淫慾、憤怒、愚癡，這就是所謂的真正解脫。已經有了戒心，那麼定心就能成就，定心已經成就，那麼智慧之心就會明亮，如同染色的布料潔凈後接受顏色會顯得鮮明美好。有了這三種心，那麼道就容易獲得，只要一心勤奮地修行，使這一生結束時，就能進入清凈。按照應有的方式修行的人，自己知道已經達到極限，不再受生。如果不能具備戒、定、慧的修行，想要度過世間的苦難，有了這三項，心意自然開悟，坐下來思考就能看到五道——天上、人間、地獄、畜生、鬼神——清清楚楚，完全知道眾生的心意和想法。譬如溪水清澈，其中的沙礫，青色、黃色、白色、黑色，所有都能看見；得道的人，只是因為心清凈，所以所見都能看見。想要得道的人，應當清凈自己的內心。如同水渾濁，就什麼都看不見，保持心不凈，就不能度過世間。老師所見所說，弟子應當實行，老師雖然沒有進入弟子的心中，但只要端正自己的念頭，念頭端正，道自然就能獲得。』 佛已經喜歡善凈邑，又邀請賢者阿難，一同前往夫延邑，在城北的樹下坐下。傍晚時分，阿難從禪坐中起身，來到佛的面前，行禮完畢，合掌問道：『倉促之間想知道地動有幾種原因？』 佛告訴阿難：『有三種因緣：一是地依靠在水上，水依靠在風上，風依靠在空中，大風颳起就會擾動水，水被擾動就會引起地震。二是得道的沙門以及有神通的天人，想要顯現感應所以引起地震。三是佛的力量，自我成佛前後已經引起地震，三千日月和一萬二千天地沒有不被感動的，天人鬼神大多因此得以聞法開悟。』 阿難讚歎道：『太奇妙了！佛是無與倫比的，以自然之法無不感動，至高的德行和至深的道義如此偉大。』 佛說：『是這樣的，是這樣的。』
English version: 'Ananda! The Buddha's demeanor does not turn back and smile falsely without reason. This is my last time seeing Vaisali, so I look and smile.' Then the Buddha himself recited: 'This is my last time, to travel and view Vaisali, I will go to Nirvana, and no longer receive a physical body.' Another bhikkhu also praised: 'The Buddha says this is the last time, the body's actions end here, if one sinks into emptiness, where can we see the sage come again?' The Buddha and Ananda together came to the forest under the trees north of Koliya, and told the bhikkhus: 'You should guard the pure precepts, you should contemplate the meaning of meditation, you should understand wisdom. Those who can uphold the precepts, have meditation and wisdom, can achieve great virtue, gain abundant reputation, forever escape greed, anger, and ignorance, and can attain the Arhatship. Those who wish to achieve true liberation in this life should strive to enlighten themselves, so that at the end of this life, they may enter the pure path. Having practiced as one should, one will know one's own body, and will not be reborn again.' The Buddha again invited the venerable Ananda, and together they went to the town of Kendriya, and sat under a tree north of the city. He told the bhikkhus: 'You should guard the pure precepts, contemplate the meaning of meditation, and seek to understand wisdom. Those who guard the pure precepts do not follow the three states, only those who meditate do not let their minds wander, and those who have understood wisdom can be free from the bondage of desire, and their actions are without hindrance. Those who have precepts, meditation, and wisdom, have great virtue and abundant reputation, and can also be free from the three defilements, and will ultimately attain Arhatship. Those who wish to achieve true liberation with this body should diligently seek enlightenment, so that at the end of this life, they may enter the pure path. Having practiced as one should, one will know one's own extinction, and will not be reborn again.' The Buddha and Ananda together passed through Amrapali, and also passed through Suvarnagrama, Hastigrama, and Pushpagrama, and arrived at Shuddha. In each place, he told his disciples these three essentials: 'You should guard the precepts, you should contemplate meditation, you should understand wisdom. Those who guard these three have abundant virtue, great reputation, and eliminate lust, anger, and ignorance, which is called true liberation. Once there is a mind of precepts, then the mind of meditation can be achieved, once the mind of meditation is achieved, then the mind of wisdom will be clear, just as dyed cloth becomes bright and beautiful when it is clean and accepts color. With these three minds, the path is easy to obtain, just diligently practice with one mind, so that at the end of this life, one can enter purity. Those who practice as they should, know that they have reached the limit, and will not be reborn again. If one cannot fully practice precepts, meditation, and wisdom, and wishes to overcome the difficulties of the world, having these three, the mind will naturally open up, and sitting and contemplating, one will see the five paths—heaven, the human realm, hell, animals, and ghosts—clearly, and will fully know the thoughts and intentions of all beings. Just as a clear stream, where the sand and gravel, blue, yellow, white, and black, can all be seen; those who have attained the path, simply because their minds are clear, can see everything. Those who wish to attain the path should purify their hearts. Just as muddy water, where nothing can be seen, those who keep their minds impure cannot overcome the world. What the teacher sees and says, the disciples should practice, although the teacher does not enter the disciples' hearts, as long as they correct their thoughts, and their thoughts are upright, the path will naturally be obtained.' The Buddha, having enjoyed Shuddha, again invited the venerable Ananda, and together they went to the town of Bhadra, and sat under a tree north of the city. In the evening, Ananda rose from meditation, came to the Buddha, bowed, and asked with folded hands: 'I suddenly wish to know how many causes there are for earthquakes?' The Buddha told Ananda: 'There are three causes: one is that the earth rests on water, water rests on wind, and wind rests on space. When a great wind arises, it disturbs the water, and when the water is disturbed, it causes an earthquake. The second is that the enlightened shramanas and the miraculous devas, wishing to show their power, cause earthquakes. The third is the power of the Buddha. Since I became a Buddha, earthquakes have occurred before and after, and the three thousand suns and moons and the twelve thousand worlds have all been affected, and many devas, humans, and ghosts have been able to hear the Dharma and be enlightened.' Ananda exclaimed: 'Wonderful! The Buddha is unparalleled, and with the natural law, nothing is not moved, the supreme virtue and the profound path are so great.' The Buddha said: 'It is so, it is so.'
。阿難！佛德不小，乃從無數劫積累功德，奉行諸善自致作佛，有是神妙自然法化，一切知一切見，無不入無不化。憶念我昔以慈悲心，若干百千人，天下諸王君子眾，化住相見，隨其像貌為安慰說經道，周流教化使得善意。如是現化，遍於八方，隨其國俗服飾語言，相其人行何法、知何經，而為演說授以正道，樂義言者為設典教，解道理者為說上要，堅立其志已而舍沒。設王君子莫知我誰，后皆耽味敬承法化，是為佛之清妙自然法也。
「又我，阿難！得佛力遍入現化以佛儀法，入沙門眾為之師導，已后化入梵志之眾。又居士儒林異學，隨其被服聲音語言，授與經道一切成就，為錯橫法，已而舍歿，子曹皆受我教而莫我知，是佛之難有自然法也。佛亦上入第一四天王，遍上第二忉利天，第三焰天，第四兜術天，第五不憍樂天，第六化應聲天，周印魔；又上第七梵天，第八梵眾天，第九梵輔天，第十大梵天，第十一水行天，第十二水微天，第十三水無量天，第十四水音天，第十五約凈天，第十六遍凈天，第十七清明天，第十八守妙天，第十九玄妙天，第二十福德天，第二十一愨淳天，第二十二近天，第二十三快見天，第二十四無結愛天，我皆周遍若干百千人。是諸天隨形貌與相見，樂清凈者為說清凈，達道意者勸使布化，在清人者立以大，其解法情即授以要，誘勸導利化使得道訖輒舍歿，彼諸天輩莫知我誰，是佛之難有自然法也。上餘四天皆無形聲，故佛不往：第二十五空慧入天，第二十六識慧入天，第二十七不用慧入天，第二十八不想入天。
「如是阿難！佛恩廣大無不成，慘然而難值，佛出世間如漚波羅華時時有耳，佛所說法亦難聞聞，已聞經法當受護持。護持云何？我滅度后若有比丘言：『我見佛口受，是法、是律、是教。』然其言說不近不經而虧損法，當持法句、經所言、律所見，為解說之。若經不入與法意諍則當諫曰：『賢者且聽，佛不說是，吾子妄受；與法意違，非法非律，不如佛教，當知棄是。』若有比丘言：『我所止得，依聖眾有法戒者面受，是法是律是教。』然其言說，不近不經虧損正法，當持法句、經義、律語，為解說之。若經不入與法意諍則當諫謂：『賢者且聽，比丘眾者知法曉律。此非法律，吾子妄受，不應于經與法意違，不如佛教，當知棄是
現代漢語譯本：阿難！佛的功德不小，乃是從無數劫以來積累功德，奉行各種善行才成就佛果的，具有這種神妙自然的教化能力，一切都知道，一切都看見，沒有不能進入和教化的。回想我過去以慈悲心，教化了成百上千的人，包括天下的諸王、君子等，讓他們安住于相見之中，根據他們的相貌進行安慰和說法，周遊各地進行教化，使他們產生善意。像這樣顯現教化，遍及八方，根據各地的風俗、服飾、語言，觀察他們修行什麼法門、瞭解什麼經典，然後為他們演說，傳授正道。喜歡義理言辭的，就為他們設立典籍教誨；理解道理的，就為他們講述至高要義；堅定他們的志向后就捨棄肉身。即使國王君子們不知道我是誰，後來都沉浸在佛法的教化中，恭敬地接受，這就是佛的清凈微妙的自然教化。 我又，阿難！得到佛的力量，普遍顯現教化，以佛的儀態和法度，進入沙門僧眾中作為他們的導師，之後又化入婆羅門教徒之中。又進入居士、儒生、其他學派中，根據他們的服飾、聲音、語言，傳授經道，使他們一切成就，為那些錯亂的法門，然後捨棄肉身，他們這些弟子都接受我的教誨卻不知道我是誰，這就是佛難以擁有的自然教化。佛也上升到第一層四天王天，遍及第二層忉利天，第三層焰天，第四層兜率天，第五層不憍樂天，第六層化應聲天，周遊魔界；又上升到第七層梵天，第八層梵眾天，第九層梵輔天，第十層大梵天，第十一層水行天，第十二層水微天，第十三層水無量天，第十四層水音天，第十五層約凈天，第十六層遍凈天，第十七層清明天，第十八層守妙天，第十九層玄妙天，第二十層福德天，第二十一層愨淳天，第二十二層近天，第二十三層快見天，第二十四層無結愛天，我都在這些地方周遍教化了成百上千的人。這些天人根據他們的形貌與我相見，喜歡清凈的，就為他們說清凈之法；通達道義的，就勸他們廣佈教化；在清凈的人中，就為他們建立大義；那些理解法理的，就為他們傳授要義，引導他們修行，使他們得道后就捨棄肉身。那些天人也不知道我是誰，這就是佛難以擁有的自然教化。上面的其餘四層天都沒有形體和聲音，所以佛不去那裡：第二十五層空慧入天，第二十六層識慧入天，第二十七層不用慧入天，第二十八層不想入天。 像這樣，阿難！佛的恩德廣大無邊，沒有不能成就的，佛的出現世間非常難得，就像優曇缽羅花一樣，偶爾才會出現。佛所說的法也難以聽聞，已經聽聞佛法的人應當受持護衛。如何護持呢？我滅度后，如果有比丘說：『我親眼見到佛口所說，這是法、這是律、這是教。』然而他的言說不符合經典，違背佛法，損害正法，應當以法句、經典所說、戒律所見來為他解釋。如果他的說法不符合經典，與佛法義理相違背，就應當勸諫他說：『賢者請聽，佛不是這樣說的，你這是妄受；與佛法義理相違背，不是佛法也不是戒律，不符合佛教，應當知道捨棄這種說法。』如果有比丘說：『我所持有的，是依據聖眾中持有戒律的人當面接受的，這是法、這是律、這是教。』然而他的言說不符合經典，違背佛法，損害正法，應當以法句、經典義理、戒律的語言來為他解釋。如果他的說法不符合經典，與佛法義理相違背，就應當勸諫他說：『賢者請聽，比丘僧眾是瞭解佛法和戒律的。這不符合佛法和戒律，你這是妄受，不應該與經典和佛法義理相違背，不符合佛教，應當知道捨棄這種說法。』
English version: 'Ananda! The Buddha's virtue is not small; it is the result of accumulating merit over countless eons, practicing all good deeds to attain Buddhahood. He possesses this wondrous, natural power of transformation, knowing all and seeing all, entering and transforming all without exception. I recall that in the past, with a compassionate heart, I transformed hundreds and thousands of people, including kings, nobles, and the masses, allowing them to dwell in my presence. I comforted and preached to them according to their appearances, traveling everywhere to teach and guide them, instilling good intentions. In this way, I manifested transformations throughout the eight directions, adapting to the customs, clothing, and languages of each place. I observed what practices they followed and what scriptures they understood, then expounded the Dharma and imparted the right path. For those who delighted in eloquent discourse, I established teachings; for those who understood principles, I explained the highest essentials. After establishing their aspirations, I would depart. Even if kings and nobles did not know who I was, they later immersed themselves in the Dharma, respectfully accepting its teachings. This is the Buddha's pure, wondrous, natural transformation. Furthermore, Ananda! Through the Buddha's power, I universally manifest transformations, entering the community of ascetics as their guide, and then transforming into the community of Brahmins. I also entered the communities of laypeople, scholars, and other schools, imparting scriptures and teachings according to their clothing, voices, and languages, enabling them to achieve all things. For those with misguided practices, I would then depart. These disciples all received my teachings but did not know who I was. This is the Buddha's rare, natural transformation. The Buddha also ascends to the first heaven of the Four Heavenly Kings, pervades the second heaven of Trayastrimsa, the third heaven of Yama, the fourth heaven of Tushita, the fifth heaven of Nirmanarati, the sixth heaven of Paranirmitavasavartin, and travels through the realm of Mara. He also ascends to the seventh Brahma heaven, the eighth Brahma-purohita heaven, the ninth Brahma-parishadya heaven, the tenth Maha-brahma heaven, the eleventh Parittabha heaven, the twelfth Apramanabha heaven, the thirteenth Abhasvara heaven, the fourteenth Subhakrtsna heaven, the fifteenth Anabhraka heaven, the sixteenth Punyaprasava heaven, the seventeenth Anupama heaven, the eighteenth Sudrsa heaven, the nineteenth Sudarsana heaven, the twentieth Akanistha heaven, the twenty-first Avrha heaven, the twenty-second Atapa heaven, the twenty-third Suddha heaven, and the twenty-fourth Akaniṣṭha heaven. In all these places, I have universally transformed hundreds and thousands of people. These devas met me according to their appearances. For those who delighted in purity, I spoke of purity; for those who understood the path, I encouraged them to spread the teachings. Among the pure, I established great principles; for those who understood the Dharma, I imparted the essentials, guiding them to practice and attain the path, after which I would depart. These devas did not know who I was. This is the Buddha's rare, natural transformation. The remaining four heavens above have no form or sound, so the Buddha does not go there: the twenty-fifth Akasa-anantya-ayatana, the twenty-sixth Vijnana-anantya-ayatana, the twenty-seventh Akimcanya-ayatana, and the twenty-eighth Naivasamjna-nasamjna-ayatana. Thus, Ananda! The Buddha's grace is vast and boundless, accomplishing all things. The Buddha's appearance in the world is extremely rare, like the blossoming of the Udumbara flower. The Dharma spoken by the Buddha is also difficult to hear. Those who have heard the Dharma should uphold and protect it. How should it be protected? After my passing, if a bhikkhu says, 'I have personally heard from the Buddha's mouth that this is the Dharma, this is the Vinaya, this is the teaching,' but his words do not align with the scriptures, contradict the Dharma, and harm the true Dharma, then you should explain it to him using the Dharma verses, the words of the scriptures, and the precepts of the Vinaya. If his words do not align with the scriptures and contradict the meaning of the Dharma, then you should admonish him, saying, 'Virtuous one, please listen. The Buddha did not say this. You have received it falsely. It contradicts the meaning of the Dharma, is not the Dharma, nor the Vinaya, and does not conform to the Buddha's teachings. You should know to abandon this teaching.' If a bhikkhu says, 'What I hold is based on what I received directly from the holy assembly who uphold the precepts, this is the Dharma, this is the Vinaya, this is the teaching,' but his words do not align with the scriptures, contradict the Dharma, and harm the true Dharma, then you should explain it to him using the Dharma verses, the meaning of the scriptures, and the words of the Vinaya. If his words do not align with the scriptures and contradict the meaning of the Dharma, then you should admonish him, saying, 'Virtuous one, please listen. The assembly of bhikkhus understands the Dharma and the Vinaya. This does not conform to the Dharma and the Vinaya. You have received it falsely. It should not contradict the scriptures and the meaning of the Dharma, and does not conform to the Buddha's teachings. You should know to abandon this teaching.'
。』若有比丘言：『我面從耆舊長老者口受，是法是律是教。』然其言教不近不經虧損正法，當持法句、經義語，為解說之。若經不入與法意違則當諫謂：『賢者且聽，耆舊長老知法曉律，此非法律，吾子妄受；不應于經與法意違，不如律教，當知棄是。』若有比丘言：『我得近賢才高明智達福慧眾所宗事面從受，是經法律教。』然其言說不近不經虧損正法，當持法句義解說之。若經不入與法意諍則當諫謂：『正賢者且聽，賢哲高明曉法律，此非法律，吾子妄受；不應于經與法意違，不如佛教，知棄是。』
「又復阿難！若有言：『我得從佛受是法語。』而其言謬不合經法；若有言：『我從依聖眾奉法者受。』而其言謬不合經法；若復言：『我口從耆舊長老受是。』其言錯謬不合經法；若言：『我從賢才高明智大福慧面受是語。』而其言非、不合經法；當舉佛語以解曉之，趣使其人入經承律，以為詳說佛經法教，聖眾所承，長老所明，賢才所識，賢者諦受，如律教無得諍。當知持是四。若彼，阿難！有是四暗，虧損正法，當爲分別，令棄邪媚受四正意，是為受持護法者也。其不承經戒者，眾比丘當黜之，稊稗不去害善穀苗，弟子不善壞我道法，當相檢校，無得以佛去故不承用教。世有沙門，奉行經戒，則天下得福，天神皆喜。若聞在所，有明經比丘、長老比丘、新人學者，當從咨受；如是則清信之士、清信之女，樂供衣、食、床臥、疾藥。比丘同道，不可不和，其墮地獄三惡道者，皆不和故耳。比丘不可轉相形笑言：『我知經多，汝知經少。』知多知少，各自行之。言說應經者用，不合者棄，是佛所說，比丘所受，必善持之。若令如后，凡講論經，當言：『聞如是。一時佛在某國某處，與某比丘俱說是經。』若其經是，不得茍言非。佛所說，相承用，如是者比丘法可得久住。」
彼時，佛請賢者阿難，俱之波旬國，弟子皆行。佛以樂夫延，歷城中去，到止城外禪頭園中。波旬豪姓有諸華氏，聞佛來到皆出作禮，稽首畢一面坐。佛告諸華氏：「智者居家，恭儉節用，所奉有四，用得歡喜。一為供養父母妻子，二為瞻視人客奴婢，三為給施親屬知友，四為奉事君天正神沙門道士。是謂知生全身安家，得力得色，富足名聞，死得上天。」佛為諸華氏說法正化若干要語，皆歡喜去
現代漢語譯本：'如果有個比丘說：『我親自從年長的長老那裡聽受，這是法、這是律、這是教。』然而他的言教不符合經典，不符合義理，損害了正法，應當持守法句、經義來為他解釋。如果他的說法不符合經典，與法義相違背，就應當勸諫他說：『賢者請聽，年長的長老雖然通曉佛法和戒律，但這並非佛法和戒律，你這是妄自接受；不應該與經典和法義相違背，不符合佛陀的教導，應當知道放棄這種說法。』如果有個比丘說：『我親自從賢能、高明、智慧通達、福慧深厚、眾人敬仰的人那裡聽受，這是經典、戒律、教導。』然而他的言說不符合經典，不符合義理，損害了正法，應當持守法句、經義來為他解釋。如果他的說法不符合經典，與法義相違背，就應當勸諫他說：『賢者請聽，賢哲高明通曉佛法和戒律，但這並非佛法和戒律，你這是妄自接受；不應該與經典和法義相違背，不符合佛陀的教導，應當知道放棄這種說法。』 現代漢語譯本：'還有，阿難！如果有人說：『我從佛陀那裡聽受了這些法語。』而他的說法錯誤，不符合經典和佛法；如果有人說：『我從依止聖眾奉行佛法的人那裡聽受。』而他的說法錯誤，不符合經典和佛法；如果又有人說：『我親自從年長的長老那裡聽受。』他的說法錯誤，不符合經典和佛法；如果有人說：『我親自從賢能、高明、智慧廣大、福慧深厚的人那裡聽受了這些話。』而他的說法錯誤，不符合經典和佛法；應當引用佛陀的教誨來為他解釋，引導他進入經典，遵循戒律，詳細地解說佛經的教義，聖眾所奉行的，長老所闡明的，賢能之士所理解的，賢者應當認真接受，符合戒律教導的，不應該爭辯。應當知道堅持這四點。如果，阿難！有這四種黑暗，損害了正法，應當為他們分辨清楚，讓他們捨棄邪見，接受四種正見，這才是受持和護衛佛法的人。那些不遵循經典戒律的人，眾比丘應當驅逐他們，就像稗子不去除就會損害好的穀苗一樣，不好的弟子會破壞我的道法，應當互相監督，不要因為佛陀不在了就不遵循教導。世上有沙門，奉行經典戒律，那麼天下就會得到福報，天神都會歡喜。如果聽說哪裡有通曉經典的，年長的比丘，新學的弟子，應當前去請教；這樣，清凈的信士和信女，就會樂於供養衣服、食物、床鋪、醫藥。比丘同道，不可不和睦，那些墮入地獄三惡道的，都是因為不和睦的緣故。比丘不可互相嘲笑說：『我知道的經典多，你知道的經典少。』知道的多或少，各自修行就好。言說符合經典的就採用，不符合的就捨棄，這是佛陀所說的，比丘所接受的，必須好好持守。如果以後有人講論經典，應當說：『我聽聞是這樣的。一時，佛陀在某國某地，與某比丘一起說了這部經。』如果經文是真實的，就不能隨意說不是。佛陀所說的，應當互相傳承使用，這樣比丘的佛法才能長久住世。' 現代漢語譯本：'那時，佛陀邀請賢者阿難，一同前往波旬國，弟子們都隨行。佛陀以悠閑的步伐，走過城中，到達城外的禪頭園。波旬的豪門望族華氏，聽說佛陀來到，都出來作禮，稽首完畢后在一旁坐下。佛陀告訴諸位華氏：『有智慧的居家之人，應當恭敬節儉，所奉行的有四件事，這樣才能得到歡喜。一是供養父母妻子，二是照顧客人奴婢，三是佈施親屬朋友，四是奉事君王、天神、正神、沙門道士。這叫做懂得生活，全身安家，得到力量和容貌，富足有名望，死後可以昇天。』佛陀為諸位華氏說法，宣講正法，說了許多重要的道理，他們都歡喜地離開了。'
English version: 'If a bhikkhu says: 『I have received this teaching, this discipline, this doctrine directly from the mouth of an elder,』 but his teaching does not accord with the scriptures, does not accord with the meaning, and harms the true Dharma, then one should hold to the phrases of the Dharma and the meaning of the scriptures to explain it to him. If his teaching does not accord with the scriptures and contradicts the meaning of the Dharma, then one should admonish him, saying: 『Venerable one, please listen. Although the elders are knowledgeable about the Dharma and the Vinaya, this is not the Dharma or the Vinaya. You have received it wrongly. It should not contradict the scriptures and the meaning of the Dharma, and it does not accord with the Buddha's teachings. You should know to abandon this teaching.』 If a bhikkhu says: 『I have received this scripture, discipline, and doctrine directly from a virtuous, wise, intelligent, and blessed person who is respected by the multitude,』 but his teaching does not accord with the scriptures, does not accord with the meaning, and harms the true Dharma, then one should hold to the phrases of the Dharma and the meaning of the scriptures to explain it to him. If his teaching does not accord with the scriptures and contradicts the meaning of the Dharma, then one should admonish him, saying: 『Venerable one, please listen. Although the virtuous and wise are knowledgeable about the Dharma and the Vinaya, this is not the Dharma or the Vinaya. You have received it wrongly. It should not contradict the scriptures and the meaning of the Dharma, and it does not accord with the Buddha's teachings. You should know to abandon this teaching.』 English version: 'Furthermore, Ananda! If someone says: 『I have received these Dharma words from the Buddha,』 but his words are wrong and do not accord with the scriptures and the Dharma; if someone says: 『I have received it from those who follow the Dharma and are devoted to the Sangha,』 but his words are wrong and do not accord with the scriptures and the Dharma; if someone says: 『I have received it directly from the elders,』 but his words are wrong and do not accord with the scriptures and the Dharma; if someone says: 『I have received these words directly from a virtuous, wise, intelligent, and blessed person,』 but his words are wrong and do not accord with the scriptures and the Dharma, then one should use the Buddha's teachings to explain it to him, guide him to enter the scriptures, follow the Vinaya, and explain in detail the teachings of the Buddha's scriptures, what the Sangha follows, what the elders clarify, what the virtuous understand, and what the virtuous should accept diligently. If it accords with the Vinaya, there should be no dispute. One should know to uphold these four points. If, Ananda, there are these four darknesses that harm the true Dharma, one should distinguish them clearly for them, so that they abandon wrong views and accept the four right views. This is what it means to uphold and protect the Dharma. Those who do not follow the scriptures and the precepts, the bhikkhus should expel them. Just as weeds harm good seedlings if they are not removed, bad disciples will destroy my Dharma. They should supervise each other, and not because the Buddha is gone, should they not follow the teachings. If there are shramanas in the world who follow the scriptures and the precepts, then the world will receive blessings, and the gods will rejoice. If one hears of a bhikkhu who is knowledgeable about the scriptures, an elder bhikkhu, or a new student, one should go to them for guidance. In this way, pure laymen and laywomen will be happy to offer clothing, food, bedding, and medicine. Bhikkhus who are on the same path should not be discordant. Those who fall into the three evil realms of hell are all because of discord. Bhikkhus should not mock each other, saying: 『I know more scriptures, you know fewer scriptures.』 Whether one knows more or less, each should practice accordingly. Words that accord with the scriptures should be adopted, and those that do not should be abandoned. This is what the Buddha has said, and what the bhikkhus have received. They must uphold it well. If in the future, when discussing the scriptures, one should say: 『I have heard it thus. At one time, the Buddha was in such and such a country, in such and such a place, and together with such and such a bhikkhu, spoke this scripture.』 If the scripture is true, one should not arbitrarily say it is not. What the Buddha has said should be passed down and used. In this way, the Buddha's Dharma can abide for a long time.』 English version: 'At that time, the Buddha invited the venerable Ananda to go to the country of Poshun, and the disciples all followed. The Buddha walked leisurely through the city and arrived at the Chan Tou Garden outside the city. The wealthy and noble Hua clan of Poshun, upon hearing that the Buddha had arrived, all came out to pay their respects. After bowing their heads, they sat to one side. The Buddha told the Hua clan: 『Wise householders should be respectful and frugal. There are four things that they should practice, and in this way, they will find joy. First, they should support their parents and wives; second, they should care for their guests and servants; third, they should give to their relatives and friends; and fourth, they should serve the king, the gods, the righteous deities, the shramanas, and the Taoists. This is called understanding life, securing one's family, gaining strength and beauty, becoming wealthy and famous, and ascending to heaven after death.』 The Buddha spoke the Dharma to the Hua clan, expounding the true Dharma, and spoke many important principles. They all left with joy.'
。有華氏子淳，獨留，起整衣服，長跪白佛：「欲設微食，愿與聖眾，俱屈威神。」佛以慈哀默而可之。淳喜為禮而歸，調作濃美，嚴飾室內，晨敷床座畢，行白佛：「食具已辦，唯聖知時。」佛與弟子，俱到其舍，就高座于眾前坐，淳手自斟酌，奉缽致漿。有惡比丘，已欲取器，佛知之，淳念聖恩，善意供養，行澡水畢，取小床坐佛前，說頌問曰：
「請賢聖慈智， 已度到彼岸， 法御為折疑， 將幾沙門輩。」
佛告淳：「沙門有四，當識別之。一曰行道殊勝，二曰達道能言，三曰依道生活，四曰為道作穢。何謂殊勝？佛所說法，不可稱量，能行無比，降心能度，憂畏為法，御導世間，是輩沙門為最殊勝。何謂能言？佛所稱貴微妙之法，體解其情行之不疑，亦能為人演說道跡，是輩沙門，為愍能言。何謂依道？念在自守，勤綜學業，一向不回，孜孜無倦，以法自養，是輩沙門，為知生活。何謂作穢？恣意所樂，依恃種姓，專為穢行，為眾致議，不敬佛語，亦不畏罪，是輩沙門為道作穢；凡人見聞，將謂在道，學凈智者，如此而已。當知是中，有真有偽，有善有惡，不可齊同以為一也。彼不善者，為賢致謗，是故佛律，黜夫惡者，譬如苗中生草，不去害禾。世多此輩，內懷穢濁，外如清凈，若知福者，信心奉道，終不為彼起恨想也。識善之人，修己遠惡除欲怒癡，故得道疾。」佛說已，淳歡喜。
大正藏第 01 冊 No. 0006 般泥洹經
般泥洹經卷下
彼時，佛請賢者阿難，俱之拘夷邑，已樂波旬，歷城中度，行半道所，佛疾生，身背痛，止樹下坐。來賢者阿難，持缽到拘遺河取水，則受教行。是時五百乘車，厲渡上流，水濁未清，阿難行取水還，往白佛言：「向群車過，水濁未清，適可澡洗；有凞連河，去此不遠，請取可飲。」佛取缽水，澡面洗足，於是以忍，疾又得間。時，諸華大臣，字福罽，行遙見佛，諸根寂默，得上調意之滅凈，具顏色明好，心歡喜前禮佛，揖讓畢一面住。佛問福罽：「汝於何得法喜？」對曰：「由於比丘力藍。昔我行道，見力藍坐樹下。是時道上，五百乘車過，有人後到，下車問比丘：『見前群車不？』答言：『不見。』又曰：『寧聞車聲不？』答言：『不聞
現代漢語譯本：華氏子淳獨自留下，整理好衣服，長跪著稟告佛陀：『想準備一些簡單的食物，希望和聖眾一起，屈尊降臨。』佛陀慈悲地默許了。淳歡喜地行禮后回去，調製出濃郁美味的食物，精心佈置了室內，早晨鋪好床座后，去稟告佛陀：『食物已經準備好了，只等聖者知曉時辰。』佛陀和弟子們一起到了他家，在高座上在眾人面前坐下，淳親自斟酌，奉上缽和飲料。有個惡比丘，已經想要拿取器皿，佛陀知道他的心思，淳想著佛陀的恩德，善意地供養，行過洗手水后，取小床坐在佛陀面前，說偈頌問道： 『請問賢聖慈悲智慧的佛陀，已經度過生死苦海到達彼岸，以佛法來消除疑惑，將有多少沙門弟子？』 佛陀告訴淳：『沙門有四種，應當加以辨別。第一種是修行殊勝的，第二種是通達佛法能言善辯的，第三種是依靠佛法生活的，第四種是為佛法作污穢之事的。什麼叫做殊勝？佛陀所說的法，不可稱量，能夠修行無與倫比，降伏內心能夠度脫，以憂患畏懼為法，引導世間，這類沙門最為殊勝。什麼叫做能言？佛陀所稱讚的微妙之法，能夠理解其真諦並毫不懷疑地修行，也能為他人演說佛法，這類沙門，是值得憐憫的能言者。什麼叫做依道？心念專注于自我修持，勤奮學習佛法，一心不退，孜孜不倦，以佛法來養活自己，這類沙門，是懂得生活的人。什麼叫做作穢？放縱自己的慾望，依仗自己的出身，專門做污穢的事情，為大眾帶來爭議，不尊敬佛陀的教誨，也不畏懼罪過，這類沙門是為佛法作污穢之事；凡人見聞，會認為他們是在修行，學習清凈智慧的人，也只是如此而已。應當知道這裡面，有真有假，有善有惡，不可一概而論。那些不善的人，會給賢者帶來誹謗，所以佛陀的戒律，要驅逐那些惡人，就像苗中生草，不去掉就會危害禾苗。世上多有這類人，內心懷著污穢，外表卻像清凈，如果知道福報的人，有信心奉行佛法，最終不會對他們產生怨恨的想法。認識善的人，修養自己遠離惡行，去除貪慾、嗔怒、愚癡，所以能夠迅速得道。』佛陀說完，淳歡喜不已。 《般泥洹經》捲上 大正藏第 01 冊 No. 0006 《般泥洹經》 《般泥洹經》卷下 那時，佛陀邀請賢者阿難，一起前往拘夷邑，已經喜歡波旬，在城中行走，走到半路時，佛陀生病了，背部疼痛，在樹下坐下。賢者阿難來了，拿著缽到拘遺河取水，就按照佛陀的教導去做了。當時有五百輛車，從上游渡河，水渾濁不清，阿難取水回來，稟告佛陀說：『剛才很多車經過，水渾濁不清，只適合洗澡；有凞連河，離這裡不遠，請到那裡取水飲用。』佛陀拿起缽中的水，洗臉洗腳，於是憑藉忍耐，疾病又得到緩解。當時，諸位大臣中，有個叫福罽的，遠遠地看見佛陀，諸根寂靜，達到了上等調伏意念的滅凈境界，容顏美好，心中歡喜，上前禮拜佛陀，行過揖讓之禮后，站在一邊。佛陀問福罽：『你從哪裡得到法喜？』回答說：『從比丘力藍那裡。以前我修行時，看見力藍坐在樹下。當時路上，有五百輛車經過，有人後來到，下車問比丘：『看見前面那些車了嗎？』回答說：『沒看見。』又問：『難道沒聽到車聲嗎？』回答說：『沒聽到。』
English version: There was a man named Hua Shizi Chun, who stayed behind alone. He straightened his clothes, knelt down, and reported to the Buddha: 'I wish to prepare some simple food and hope that the Holy Assembly will condescend to come.' The Buddha compassionately agreed in silence. Chun joyfully bowed and returned, preparing rich and delicious food, carefully arranging the room. In the morning, after setting up the beds and seats, he went to report to the Buddha: 'The food is ready, only waiting for the Holy One to know the time.' The Buddha and his disciples went to his house together, sitting on the high seat in front of everyone. Chun personally poured and offered the bowls and drinks. There was an evil monk who already wanted to take the utensils. The Buddha knew his thoughts. Chun, thinking of the Buddha's kindness, offered the food with good intentions. After the hand-washing, he took a small stool and sat in front of the Buddha, reciting a verse and asking: 'Please, compassionate and wise Buddha, who has already crossed the sea of birth and death to the other shore, using the Dharma to dispel doubts, how many monastic disciples will there be?' The Buddha told Chun: 'There are four kinds of monks, and they should be distinguished. The first is those who are superior in practice, the second is those who understand the Dharma and are eloquent, the third is those who live by the Dharma, and the fourth is those who defile the Dharma. What is meant by superior? The Dharma spoken by the Buddha is immeasurable, able to practice incomparably, subduing the mind and able to liberate, taking worry and fear as the Dharma, guiding the world. These monks are the most superior. What is meant by eloquent? The subtle Dharma praised by the Buddha, able to understand its true meaning and practice without doubt, and also able to explain the path of the Dharma to others. These monks are the eloquent ones worthy of compassion. What is meant by living by the Dharma? The mind is focused on self-cultivation, diligently studying the Dharma, single-mindedly not retreating, tirelessly, using the Dharma to nourish oneself. These monks are those who know how to live. What is meant by defiling? Indulging in one's desires, relying on one's lineage, specializing in defiling actions, causing controversy among the masses, not respecting the Buddha's teachings, and not fearing sin. These monks defile the Dharma. Ordinary people who see and hear them will think they are practicing, and those who study pure wisdom are just like them. It should be known that among them, there are true and false, good and evil, and they cannot be treated as one. Those who are not good will bring slander to the virtuous. Therefore, the Buddha's precepts expel those who are evil, just like weeds growing in the seedlings, which will harm the crops if not removed. There are many such people in the world, with defilement in their hearts but appearing pure on the outside. If those who know blessings have faith in practicing the Dharma, they will not ultimately harbor resentment towards them. Those who recognize the good cultivate themselves, stay away from evil, and remove greed, anger, and ignorance, so they can quickly attain the Way.' After the Buddha finished speaking, Chun was overjoyed. The Upper Volume of the 'Parinirvana Sutra' Taisho Tripitaka Volume 01, No. 0006, 'Parinirvana Sutra' The Lower Volume of the 'Parinirvana Sutra' Translator not recorded, attached to the Eastern Jin Dynasty record At that time, the Buddha invited the wise Ananda to go to the city of Kushi, already fond of Mara. While walking in the city, halfway there, the Buddha became ill, with pain in his back, and sat down under a tree. The wise Ananda came, took a bowl to the Kushi River to fetch water, and did as the Buddha instructed. At that time, five hundred carriages crossed the river upstream, making the water muddy. Ananda returned with the water and reported to the Buddha: 'Many carriages have just passed, making the water muddy, only suitable for bathing. There is the Hiranyavati River not far from here, please fetch water there for drinking.' The Buddha took the water in the bowl, washed his face and feet, and then, through endurance, his illness was relieved. At that time, among the ministers, there was one named Fu Ji, who saw the Buddha from afar, his senses were tranquil, having reached the state of extinction of the highest level of mind control, his appearance was beautiful, and his heart was joyful. He went forward to bow to the Buddha, and after the customary greetings, stood to one side. The Buddha asked Fu Ji: 'From where did you obtain the joy of the Dharma?' He replied: 'From the monk Li Lan. Previously, when I was practicing, I saw Li Lan sitting under a tree. At that time, five hundred carriages passed on the road. Someone came later, got out of the carriage, and asked the monk: 'Did you see the carriages that passed earlier?' He replied: 'I did not see them.' He asked again: 'Did you not hear the sound of the carriages?' He replied: 'I did not hear them.'
。』曰：『時臥耶？』言：『我不臥，自思道耳。』其人嘆言：『車聲㕼㕼，覺而不聞，用心何專，難有乃爾，五百車聲尚且不聞，豈他聞哉！』即施之以一染布衣。我時聞此，甚加其志，遂得法喜，至於今日。」
佛問福罽：「汝知雷電霹靂，孰與五百車聲？」對曰：「正使千車疾馳同響，猶不能暨。」佛言：「曩昔一時，吾游阿沈，其日晡時，天暴雷雨，震電霹靂殺四特牛、耕者兄弟二人。」
「世尊獨不聞乎？」
「吾言：『我定意覺，彷徉經行。一人來稽首作禮，隨我而步。吾問：「是何匆匆？」其人言：「曏者霹靂，殺四特牛耕者兄弟二人，世尊獨不聞乎？」吾言：「不聞。」曰：「時臥耶？」答言：「不臥，自三昧耳。」其人亦嘆言：「希聞得定如佛者也。」夫名霹靂聲聒天地，而得寂定不聞者哉。』其人心悅，亦得法喜。」
福罽贊曰：
「遇哉睹佛者， 何人不得喜？ 福愿與時會， 令我獲法利。」
佛答頌言：
「愛法者臥安， 得喜志念清， 真人所說法， 賢者常樂行， 法護行法者， 如雨之潤生。」
於是，大臣敕其仆，歸取新織成黃金㲲，手奉獻曰：「知佛不用，愿哀納之。」佛受其㲲，為說法之正化，若干要語。福罽避坐言：「從今日始，身自歸佛，自歸道法，自歸聖眾，受清信戒，身不殺，不妄取，不淫妷，不欺偽，不飲酒，不啖肉，不敢有犯，國事多故，當還請辭。」即稽首佛足，繞三匝而去。
佛敕賢者阿難，取福罽黃金織成㲲來，受教奉進。佛取被身，阿難見佛，光顏從容，舒懌明好，殊紫金色，長跪白言：「自我得侍，二十餘年，不識有如今日佛面光潤顏色發明，愿聞其意。」
佛言：「阿難！有二因緣佛色發明。何等二？謂初夜得佛無上正真之道妙正覺時，及至終夜棄所受余無為之情取滅度時。吾今夜半，當般泥洹，故色發明。」
阿難啼言：「何其駛哉！佛取泥洹。何其疾哉！世間眼滅。」
於是佛請賢者阿難，至熙連河。佛到河邊，著衣入水，兩手舉衣，自澡浴身已，乃渡河于彼岸住。整衣服告阿難：「朝從弟子淳飯，夜當滅度。汝解淳意，佛從汝飯，即夜滅度，天下有二難得值，若得遭值，面供養者；既解疑畏，且有正報
現代漢語譯本：』那人問：『你是在睡覺嗎？』他回答說：『我沒有睡覺，只是在思考道理。』那人感嘆道：『車聲喧鬧，你卻能覺察而不聞，用心何等專注，真是難得啊！五百輛車的響聲你尚且聽不見，又怎麼會聽到其他聲音呢！』隨即給了他一件染色的布衣。我當時聽到了這件事，更加堅定了我的志向，於是獲得了佛法的喜悅，直到今天。 佛問福罽：『你知道雷電霹靂和五百輛車的聲音，哪個更大嗎？』福罽回答說：『即使一千輛車同時疾馳發出響聲，也比不上雷電霹靂。』佛說：『過去有一次，我在阿沈遊玩，那天傍晚時分，天降暴雨，雷電交加，劈死了四頭牛和一對正在耕田的兄弟。』 『世尊您難道沒有聽到嗎？』 『我說：『我正處於禪定之中，意識清醒，在經行。有一個人來向我叩頭作禮，跟隨著我行走。我問他：「你為何如此匆忙？」那人說：「剛才雷電霹靂，劈死了四頭牛和一對正在耕田的兄弟，世尊您難道沒有聽到嗎？」我說：「沒有聽到。」他問：「當時您是在睡覺嗎？」我回答說：「沒有睡覺，只是在三昧禪定中。」那人也感嘆道：「能像佛陀這樣入定而不聞雷聲，真是稀有啊！」要知道，雷聲震耳欲聾，響徹天地，而他卻能寂靜入定而不聞。』那人聽後心生歡喜，也獲得了佛法的喜悅。 福罽讚歎道： 『能夠見到佛陀真是幸運，誰不會感到歡喜呢？福報和願望與時機相遇，使我獲得了佛法的利益。』 佛陀以偈頌回答說： 『喜愛佛法的人睡眠安穩，獲得喜悅，意志清凈。真人所說的佛法，賢者常常樂於奉行。佛法護佑修行佛法的人，如同雨水滋潤萬物生長。』 於是，大臣命令他的僕人，回家取來新織成的黃金布匹，親自捧著獻給佛陀，說：『知道佛陀不會使用，但希望您能慈悲地接受。』佛陀接受了布匹，為他宣說了佛法的正理，以及一些重要的道理。福罽避開座位說：『從今天開始，我將皈依佛，皈依法，皈依僧，受持清凈的戒律，不殺生，不偷盜，不邪淫，不妄語，不飲酒，不吃肉，不敢違犯。因為國家事務繁忙，我將告辭。』隨即向佛陀叩頭，繞佛三圈后離去。 佛陀命令賢者阿難，把福罽獻上的黃金布匹拿來，阿難遵照教誨拿了過來。佛陀披上布匹，阿難看到佛陀，容光煥發，神情舒暢，明亮美好，呈現出紫金色的光澤，長跪著說道：『自從我侍奉佛陀二十多年以來，從未見過像今天這樣佛陀面色光潤，光彩照人，希望能夠知道其中的原因。』 佛陀說：『阿難！佛陀的容色煥發光彩，有兩種因緣。哪兩種呢？第一種是初夜證得佛陀無上正真之道，獲得微妙正覺的時候；第二種是到了終夜，捨棄所受的無為之情，進入涅槃的時候。我今晚半夜，將要進入涅槃，所以容色煥發光彩。』 阿難哭泣著說：『為何如此迅速啊！佛陀就要進入涅槃了。為何如此之快啊！世間的眼睛就要熄滅了。』 於是佛陀請賢者阿難，到熙連河邊。佛陀到了河邊，穿上衣服進入水中，雙手舉起衣服，自己洗浴身體后，就渡過河到對岸住下。整理好衣服后告訴阿難：『早上弟子們供養我飯食，晚上我就要進入涅槃。你明白淳的意思，佛陀接受你的供養，當晚就進入涅槃，天下有兩件難得的事情，如果能夠遇到，親自供養；既能解除疑惑和畏懼，而且會有正當的果報。』
English version: 'The man asked, 『Are you sleeping?』 He replied, 『I am not sleeping, I am just contemplating the Way.』 The man sighed and said, 『The sound of the carts is so loud, yet you are aware of it but do not hear it. How focused your mind is! It is truly rare! You cannot even hear the sound of five hundred carts, how could you hear anything else!』 Then he gave him a piece of dyed cloth. When I heard this, it strengthened my resolve, and I attained the joy of the Dharma, which continues to this day.』 The Buddha asked Fukji, 『Do you know which is louder, the thunder and lightning or the sound of five hundred carts?』 Fukji replied, 『Even if a thousand carts were to race by at the same time, their sound would not compare to the thunder and lightning.』 The Buddha said, 『Once, I was traveling in Ashim, and in the late afternoon, there was a sudden storm with thunder and lightning, which killed four oxen and two brothers who were plowing the field.』 『World Honored One, did you not hear it?』 『I said, 『I was in a state of meditation, with a clear mind, walking in contemplation. A person came and bowed to me, then followed me. I asked him, 「Why are you in such a hurry?」 The man said, 「Just now, there was thunder and lightning, which killed four oxen and two brothers who were plowing the field. World Honored One, did you not hear it?」 I said, 「I did not hear it.」 He asked, 「Were you sleeping at the time?」 I replied, 「I was not sleeping, I was in Samadhi.」 The man also sighed and said, 「It is rare to find someone who can enter Samadhi like the Buddha and not hear the thunder!」 You should know that the sound of thunder is deafening and shakes the heavens and earth, yet he was able to enter a state of quiet meditation and not hear it.』 The man was delighted and also attained the joy of the Dharma.』 Fukji praised: 『How fortunate to see the Buddha, who would not be joyful? Blessings and wishes meet the right time, allowing me to gain the benefits of the Dharma.』 The Buddha replied with a verse: 『Those who love the Dharma sleep peacefully, attain joy, and have a clear mind. The Dharma spoken by the Realized One, the wise always delight in practicing. The Dharma protects those who practice the Dharma, like rain nourishes all living things.』 Then, the minister ordered his servant to go home and bring the newly woven golden cloth, and he personally presented it to the Buddha, saying, 『I know the Buddha will not use it, but I hope you will compassionately accept it.』 The Buddha accepted the cloth and explained the true principles of the Dharma to him, as well as some important teachings. Fukji moved away from his seat and said, 『From today onwards, I will take refuge in the Buddha, take refuge in the Dharma, and take refuge in the Sangha. I will uphold the pure precepts, not kill, not steal, not commit sexual misconduct, not lie, not drink alcohol, not eat meat, and dare not violate them. Because of the many affairs of the state, I must take my leave.』 Then he bowed to the Buddha』s feet, circled him three times, and departed. The Buddha ordered the Venerable Ananda to bring the golden cloth that Fukji had offered. Ananda obeyed and brought it. The Buddha draped the cloth over himself, and Ananda saw that the Buddha』s face was radiant, his expression serene, bright, and beautiful, with a purplish-golden glow. He knelt and said, 『Since I have been serving the Buddha for more than twenty years, I have never seen the Buddha』s face so radiant and glowing as it is today. I wish to know the reason for this.』 The Buddha said, 『Ananda! There are two reasons why the Buddha』s face is radiant. What are the two? The first is when I attained the unsurpassed true Way of the Buddha, the wonderful and perfect enlightenment, in the first part of the night. The second is when I relinquish the state of non-action and enter Nirvana at the end of the night. Tonight, at midnight, I will enter Nirvana, therefore my face is radiant.』 Ananda wept and said, 『How swift it is! The Buddha is about to enter Nirvana. How quick it is! The eyes of the world are about to be extinguished.』 Then the Buddha asked the Venerable Ananda to go to the Xi Lian River. The Buddha arrived at the riverbank, put on his clothes, entered the water, raised his clothes with both hands, bathed himself, and then crossed the river to the other side and stayed there. After arranging his clothes, he told Ananda, 『In the morning, the disciples will offer me food, and in the evening, I will enter Nirvana. You understand Chun』s intention, the Buddha accepts your offering, and will enter Nirvana that night. There are two rare things in the world, if one can encounter them, and personally make offerings; one can resolve doubts and fears, and there will be a proper reward.』
。何等二？一為若施飯食，令彼得以食之氣力，成無上正真，為至聖佛。二為若施飯食，令彼得以食之氣力，棄所受余無為之情而滅度者。今淳飯佛，當得長壽，得無慾，得大富，得極貴，得官屬，終生天上，獲此五福。語淳勿憂，宜用歡喜，汝一飯佛而獲多報，當知佛者不可不敬，經法不可不學，聖眾不可不事。」
阿難白佛：「如𢚀比丘，性弊悷急，好罵數說，佛泥曰后當如之何？」
佛語阿難：「我泥曰后，為𢚀比丘作梵檀罰，令眾默屏，莫復與語，彼當爲慚而自改悔。」
彼時，佛來賢者阿難，施床枕，我背疾，即施床枕。佛倚右脅，屈膝累腳臥，思至真正智之道。於是，佛請賢者阿難，令說七覺意。阿難言：「唯！昔從佛聞，一志念之覺，佛用自覺成無比聖猗、無為、止、不淫、舍分、散意。二法解之覺，佛用自覺成無比聖猗、無為、止、不淫、舍分、散意。三精進之覺，佛用自覺成無比聖猗、無為、止、不淫、舍分、散意。四愛喜之覺，佛用自覺成無比聖猗、無為、止、不淫、舍分、散意。五一向之覺，佛用自覺成無比聖猗、無為、止、不淫、舍分、散意。六惟定之覺，佛用自覺成無比聖猗、無為、止、不淫、舍分、散意。七行護之覺，佛用自覺成無比聖猗、無為、止、不淫、舍分、散意。」
佛言：「阿難！已能言之，宜必精進。」對曰：「唯。」「能言者當精進。如是，阿難！仂行者得道疾。」
佛起基坐，思惟法意。有比丘說頌曰：
「甘露化，從佛出， 疾如聽，弟子陳， 教以此，勸後學， 七覺妙，宜咨賢。 由佛興，使我得， 清白行，無玷缺， 學當知，正志念， 愛喜法，精進入。 一向專，護定意， 如法解，為凈智， 有疾者，宜聞斯， 覺微想，除邪思。 是疾者，為法王， 道寶出，自此源， 彼猶尚，請聆法， 況凡夫，而替聞。 勝上首，明弟子， 來問疾，務聽真， 在聖哲，猶不厭， 何況余，欲廢聞。 若過時，聞道備， 起他想，心乖異， 如彼為，非愛喜， 佛之教，無雜思。 愛喜者，一向法， 為無為，心行寂， 已正止，無聞想， 是名為，法解覺。 眾行滅，智已淳， 自歸此，三世尊， 愿一切，人天神， 共學慈，大道真
現代漢語譯本：哪兩種呢？第一種是如果佈施飯食，使他得以憑藉食物的氣力，成就無上正真，成為至聖佛陀。第二種是如果佈施飯食，使他得以憑藉食物的氣力，捨棄所受的其餘無為之情而滅度。現在供養淳飯給佛，應當得到長壽，得到無慾，得到大富，得到極貴，得到官屬，終生在天上，獲得這五種福報。告訴淳不要憂愁，應該感到歡喜，你一飯供佛而獲得如此多的回報，應當知道佛是不可不尊敬的，經法是不可不學習的，聖眾是不可不侍奉的。」 阿難對佛說：『像𢚀比丘這樣，性情暴躁急切，喜歡謾罵數落，佛陀涅槃后該怎麼辦呢？』 佛告訴阿難：『我涅槃后，對𢚀比丘實行梵檀罰，讓大家保持沉默，不再和他說話，他會因為慚愧而自己悔改。』 當時，佛來到賢者阿難處，阿難供奉床枕，因為我背部有疾病，就供奉床枕。佛陀側身向右，屈膝疊腳躺臥，思考達到真正智慧的道路。於是，佛請賢者阿難，讓他說七覺支。阿難說：『是的！我以前從佛陀那裡聽到，第一是志念覺支，佛陀用自覺成就無比聖猗、無為、止、不淫、舍分、散意。第二是法解覺支，佛陀用自覺成就無比聖猗、無為、止、不淫、舍分、散意。第三是精進覺支，佛陀用自覺成就無比聖猗、無為、止、不淫、舍分、散意。第四是愛喜覺支，佛陀用自覺成就無比聖猗、無為、止、不淫、舍分、散意。第五是一向覺支，佛陀用自覺成就無比聖猗、無為、止、不淫、舍分、散意。第六是惟定覺支，佛陀用自覺成就無比聖猗、無為、止、不淫、舍分、散意。第七是行護覺支，佛陀用自覺成就無比聖猗、無為、止、不淫、舍分、散意。』 佛說：『阿難！你已經能說出來了，應該更加精進。』阿難回答：『是的。』『能說的人應當精進。像這樣，阿難！努力修行的人得道很快。』 佛陀起身坐好，思考佛法的意義。有一位比丘說了偈頌： 『甘露教化，從佛陀而出， 迅速如聽聞，弟子陳述， 教導以此，勸勉後學， 七覺支妙，應該請教賢者。 由佛陀興起，使我獲得， 清白修行，沒有玷污缺失， 學習應當知道，正志念， 愛喜佛法，精進努力。 一向專心，守護定意， 如法理解，成為清凈智慧， 有疾病的人，應該聽聞這些， 覺察細微想法，去除邪惡思緒。 這位有疾病的人，是法王， 道寶出自這裡， 他尚且，請求聆聽佛法， 何況凡夫，而要停止聽聞。 勝上首，明智的弟子， 前來問候疾病，務必聽聞真理， 在聖哲那裡，尚且不厭倦， 何況其餘人，想要放棄聽聞。 如果錯過時機，聽聞佛法完備， 產生其他想法，心意乖離不同， 像那樣做，不是愛喜， 佛陀的教誨，沒有雜念。 愛喜的人，一心向法， 爲了無為，心行寂靜， 已經正止，沒有聽聞的想法， 這稱為，法解覺支。 眾行滅盡，智慧已經純凈， 自己歸依，三世尊者， 愿一切，人天神， 共同學習慈悲，大道真理。』
English version: What are the two? The first is if one offers food, enabling them to have the strength from the food to achieve unsurpassed true enlightenment, becoming the most holy Buddha. The second is if one offers food, enabling them to have the strength from the food to abandon the remaining unconditioned feelings they have received and attain Nirvana. Now, offering pure rice to the Buddha, one should obtain longevity, freedom from desire, great wealth, extreme nobility, official positions, and spend their entire life in heaven, receiving these five blessings. Tell Chun not to worry, but to rejoice, for your one meal offered to the Buddha has gained you so much reward. You should know that the Buddha is not to be disrespected, the scriptures are not to be neglected, and the holy assembly is not to be unserved.』 Ananda said to the Buddha, 『What should be done with a monk like 𢚀, who is of a bad and impatient nature, and likes to scold and berate, after the Buddha』s Nirvana?』 The Buddha told Ananda, 『After my Nirvana, impose a Brahmanda penalty on the monk 𢚀, making everyone silent and not speaking to him. He will then feel ashamed and repent on his own.』 At that time, the Buddha came to the wise Ananda, who offered a bed and pillow. Because I had a back ailment, he offered a bed and pillow. The Buddha lay down on his right side, with his knees bent and feet stacked, contemplating the path to true wisdom. Then, the Buddha asked the wise Ananda to speak about the seven factors of enlightenment. Ananda said, 『Yes! I have heard from the Buddha before that the first is the factor of mindfulness, which the Buddha uses to achieve unsurpassed holy joy, non-action, cessation, non-lust, relinquishment, and the scattering of thoughts. The second is the factor of investigation of the Dharma, which the Buddha uses to achieve unsurpassed holy joy, non-action, cessation, non-lust, relinquishment, and the scattering of thoughts. The third is the factor of energy, which the Buddha uses to achieve unsurpassed holy joy, non-action, cessation, non-lust, relinquishment, and the scattering of thoughts. The fourth is the factor of joy, which the Buddha uses to achieve unsurpassed holy joy, non-action, cessation, non-lust, relinquishment, and the scattering of thoughts. The fifth is the factor of tranquility, which the Buddha uses to achieve unsurpassed holy joy, non-action, cessation, non-lust, relinquishment, and the scattering of thoughts. The sixth is the factor of concentration, which the Buddha uses to achieve unsurpassed holy joy, non-action, cessation, non-lust, relinquishment, and the scattering of thoughts. The seventh is the factor of equanimity, which the Buddha uses to achieve unsurpassed holy joy, non-action, cessation, non-lust, relinquishment, and the scattering of thoughts.』 The Buddha said, 『Ananda! You have already been able to speak of them, you should be even more diligent.』 Ananda replied, 『Yes.』 『Those who can speak should be diligent. In this way, Ananda! Those who practice diligently will quickly attain the Way.』 The Buddha rose and sat, contemplating the meaning of the Dharma. A monk then spoke a verse: 『The nectar of teaching, comes from the Buddha, Swift as hearing, the disciples state, Teach with this, encourage later learners, The seven factors of enlightenment are wonderful, one should consult the wise. From the Buddha it arises, enabling me to obtain, Pristine practice, without blemish or flaw, Learning should know, right mindfulness, Love and joy in the Dharma, diligent effort. Single-minded focus, guarding concentration, Understanding the Dharma, becoming pure wisdom, Those who are ill, should hear these, Perceive subtle thoughts, remove evil thoughts. This one who is ill, is the Dharma King, The treasure of the Way comes from here, He still, requests to listen to the Dharma, How much more should ordinary people, not cease to listen. The superior leader, the wise disciple, Comes to inquire about illness, must listen to the truth, Even among the sages, there is no weariness, How much more should others, not want to abandon listening. If one misses the opportunity, to hear the Dharma completely, Generating other thoughts, the mind becomes divergent, Doing so, is not love and joy, The Buddha』s teachings, have no mixed thoughts. Those who love and rejoice, are single-minded in the Dharma, For the unconditioned, the mind is tranquil, Having already ceased, without thoughts of hearing, This is called, the factor of investigation of the Dharma. All actions cease, wisdom is already pure, One returns to, the three world honored ones, May all, humans and gods, Together learn compassion, the true great Way.』
。 今聖師，滅度后， 眾賢必，紹教明， 尊時講，誦法言， 愿神骨，助化行。」
彼時，佛來賢者阿難，汝于蘇連雙樹間，施繩床令北首，我夜半當滅度。受教即施，還白已具。佛到雙樹，就繩床側右脅而臥。阿難在床后，垂頭啼忼愾言：「一何駛哉！佛取泥洹。一何疾哉！世間眼滅。我諸同志，從四方來，欲見佛者，望絕已矣。佛難復睹，難復得侍，來而不見，皆當悲慕，子何心哉。」
佛問比丘：「阿難胡為？」對曰：「在後悲泣。」
佛謂阿難：「汝莫啼也。何則？自汝侍佛已來，身行常慈，口行亦慈，心行亦慈，恕以施安，念慮詳審，有心於佛，雖彼往昔過佛侍者，為最供養不得逾汝；亦彼當來，及現在佛之有侍者，盡心供養不得逾汝。何者？汝達于佛，而知宜適。若眾比丘，每詣佛時，可通見者常得時宜；若比丘尼，及清信士，清信女輩，每詣佛時，可通見者常得時宜；每眾異學及諸梵志居士之輩，來詣請現，可通見者常得時宜。」
佛告諸比丘：「天下極貴，轉輪聖王，有四難及自然之德。何等四？若其屬國諸剎利王，來親詣朝覲者，聖王歡喜，現為說法，皆樂聽受，遵承奉行，是一德也。若諸奉道梵志之輩，來親詣朝覲者，歡喜引現，為之說法，皆樂聽受，遵承奉行，是二德也。若諸理家居士之輩，來親詣朝覲者，歡喜引現，為之說法，皆樂聽受，遵承奉行，是三德也。若彼儒林異學之徒，來親詣朝覲者，聖王輒現，為之說法，皆樂聽受，遵承奉行，是四德也。
「又此比丘賢者阿難，亦有四美難及之德。何等四？若諸比丘詣阿難所，即歡喜與相見，為說經法，無不開解樂受奉行；諸比丘尼，諸清信士，諸清信女，詣阿難所，即歡喜與相見，為說經法，無不開解樂受奉行，是其第一四德。復有四，賢者阿難，為諸比丘、比丘尼，諸清信士，諸清信女，說經法時，心端言正，無有二意，聞者恭肅，寂然聽受，以寂靜故，阿難博識，無所忘忽，是其第二四德。復有四，若諸比丘，諸比丘尼，諸清信士，諸清信女，有不解經及法律義，以問阿難，阿難即分別說，皆得解釋，出后無不譽阿難者，是其第三四德。復有四，佛所說十二部經，賢者阿難皆諷誦唸識，傳為四輩弟子說，如所聞無所增減，亦未曾倦，是為阿難第四四德。為難可及，世間無比
現代漢語譯本：『如今聖師，滅度之後，眾賢必定，繼承教誨發揚光大，在合適的時機講經，誦讀佛法，愿佛的神骨，幫助教化推行。』 『那時，佛陀對賢者阿難說：『你到娑羅雙樹之間，鋪設繩床使其頭朝北，我將在半夜涅槃。』阿難接受教誨后立即鋪設，然後稟告已經準備妥當。佛陀來到雙樹，在繩床邊側身右臥。阿難在床后，低頭哭泣，悲傷地說：『多麼迅速啊！佛陀就要涅槃了。多麼快啊！世間的眼睛就要熄滅了。我們這些同道，從四方趕來，想要見佛陀的人，希望已經斷絕了。佛陀難以再見，難以再得到侍奉，來了卻見不到，都會悲傷思念，這該如何是好啊。』 佛陀問比丘：『阿難為何這樣？』回答說：『他在後面悲傷哭泣。』 佛陀對阿難說：『你不要哭泣。為什麼呢？自從你侍奉我以來，身行常常慈愛，口行也慈愛，心行也慈愛，寬恕他人給予安樂，思慮周詳審慎，對佛陀忠心耿耿，即使那些過去侍奉過佛陀的人，他們的供養也比不上你；那些未來和現在侍奉佛陀的人，盡心供養也比不上你。為什麼呢？因為你瞭解佛陀，知道什麼才是合適的。如果眾比丘，每次來見佛陀時，可以通報接見的，常常能得到合適的時機；如果比丘尼，以及清信士，清信女等，每次來見佛陀時，可以通報接見的，常常能得到合適的時機；每次各種外道以及婆羅門居士等，前來請求謁見，可以通報接見的，常常能得到合適的時機。』 佛陀告訴眾比丘：『天下最尊貴的轉輪聖王，有四種難以企及的自然之德。是哪四種呢？如果他的屬國諸剎利王，前來親自朝見，聖王會很高興，為他們說法，他們都樂於聽受，遵從奉行，這是第一種德行。如果那些奉道的婆羅門等，前來親自朝見，聖王會高興地接見，為他們說法，他們都樂於聽受，遵從奉行，這是第二種德行。如果那些在家的居士等，前來親自朝見，聖王會高興地接見，為他們說法，他們都樂於聽受，遵從奉行，這是第三種德行。如果那些儒林異學之徒，前來親自朝見，聖王會立即接見，為他們說法，他們都樂於聽受，遵從奉行，這是第四種德行。』 『此外，這位比丘賢者阿難，也有四種難以企及的美德。是哪四種呢？如果諸比丘到阿難那裡，他會很高興地與他們相見，為他們講解經法，沒有不理解而樂於接受奉行的；諸比丘尼，諸清信士，諸清信女，到阿難那裡，他會很高興地與他們相見，為他們講解經法，沒有不理解而樂於接受奉行，這是他的第一種四德。還有四種，賢者阿難，為諸比丘、比丘尼，諸清信士，諸清信女，講解經法時，心正言辭端正，沒有二心，聽的人恭敬肅穆，安靜地聽受，因為他的安靜，阿難博學多識，沒有遺忘疏忽，這是他的第二種四德。還有四種，如果諸比丘，諸比丘尼，諸清信士，諸清信女，有不理解的經文和法律義理，向阿難請教，阿難會分別講解，使他們都得到解釋，離開后沒有不稱讚阿難的，這是他的第三種四德。還有四種，佛陀所說的十二部經，賢者阿難都能背誦記憶，傳給四眾弟子，如實傳達，沒有增減，也從未感到疲倦，這是阿難的第四種四德。這些美德難以企及，世間無比。』
English version: 'Now that the Holy Teacher has passed away, all the wise ones will surely inherit the teachings and carry them forward. At the appropriate time, they will preach the Dharma and recite the scriptures. May the relics of the Buddha help to propagate the teachings.' 'At that time, the Buddha said to the wise Ananda, 'Go to the Sala twin trees and prepare a rope bed with its head facing north. I will enter Nirvana at midnight.' Ananda, having received the instructions, immediately prepared the bed and reported that it was ready. The Buddha came to the twin trees and lay down on his right side on the rope bed. Ananda, behind the bed, lowered his head and wept, saying, 'How swift it is! The Buddha is about to enter Nirvana. How quick it is! The eyes of the world are about to be extinguished. We, the companions who have come from all directions, wishing to see the Buddha, have lost all hope. It is difficult to see the Buddha again, difficult to serve him again. Those who come and do not see him will all be filled with sorrow and longing. What shall we do?' The Buddha asked the monks, 'Why is Ananda like this?' They replied, 'He is weeping sorrowfully behind you.' The Buddha said to Ananda, 'Do not weep. Why? Since you have served me, your actions have always been compassionate, your words have been compassionate, and your thoughts have been compassionate. You have been forgiving and have given comfort. Your thoughts have been thorough and careful, and you have been loyal to the Buddha. Even those who served the Buddha in the past, their offerings could not surpass yours. Those who will serve the Buddha in the future and in the present, their devoted service will not surpass yours. Why? Because you understand the Buddha and know what is appropriate. If the monks, each time they come to see the Buddha, can be granted an audience, they will always have the appropriate opportunity. If the nuns, as well as the laymen and laywomen, each time they come to see the Buddha, can be granted an audience, they will always have the appropriate opportunity. Each time various heretics and Brahmins and householders come to request an audience, if they can be granted an audience, they will always have the appropriate opportunity.' The Buddha told the monks, 'The most honored ruler in the world, the Wheel-Turning Sage King, has four virtues that are difficult to attain and are natural. What are these four? If the Kshatriya kings of his vassal states come to pay homage, the Sage King will be pleased, will preach the Dharma to them, and they will all be happy to listen, obey, and practice. This is the first virtue. If the Brahmins who follow the Way come to pay homage, the Sage King will be pleased to receive them, will preach the Dharma to them, and they will all be happy to listen, obey, and practice. This is the second virtue. If the householders come to pay homage, the Sage King will be pleased to receive them, will preach the Dharma to them, and they will all be happy to listen, obey, and practice. This is the third virtue. If the scholars of other schools come to pay homage, the Sage King will immediately receive them, will preach the Dharma to them, and they will all be happy to listen, obey, and practice. This is the fourth virtue.' 'Furthermore, this monk, the wise Ananda, also has four virtues that are difficult to attain. What are these four? If the monks go to Ananda, he will be happy to meet them, will explain the scriptures to them, and there will be none who do not understand and are happy to accept and practice. If the nuns, the laymen, and the laywomen go to Ananda, he will be happy to meet them, will explain the scriptures to them, and there will be none who do not understand and are happy to accept and practice. This is his first set of four virtues. There are also four more. When the wise Ananda explains the scriptures to the monks, nuns, laymen, and laywomen, his mind is upright, his words are correct, and he has no ulterior motives. Those who listen are respectful and solemn, and they listen quietly. Because of his quietness, Ananda is learned and knowledgeable, and he does not forget or neglect anything. This is his second set of four virtues. There are also four more. If the monks, nuns, laymen, and laywomen have questions about the meaning of the scriptures or the precepts, and they ask Ananda, Ananda will explain them separately, so that they all understand. After they leave, there is no one who does not praise Ananda. This is his third set of four virtues. There are also four more. The twelve divisions of the scriptures spoken by the Buddha, the wise Ananda can all recite and remember. He transmits them to the four groups of disciples, conveying them truthfully without adding or subtracting anything, and he has never felt weary. This is Ananda's fourth set of four virtues. These virtues are difficult to attain and are unparalleled in the world.'
是時有化比丘，當佛前住，佛言：「比丘！避，莫當吾前。」
賢者阿難白佛言：「我得奉侍二十五載，不自識有如此比丘，無所關啟，而直前者。」
佛言：「阿難是化比丘，又若干劫，為大遵天致神妙有威德，憂畏已除，知佛期在夜半，所以來者，自今已后，永不見佛故。」
阿難言：「獨是天知佛當滅度耶？」
佛言：「從拘夷城東西南北縱廣四百八十里，諸天側塞無空缺處，皆憂嘆騷擾不安，其心念言佛滅度疾。」
賢者阿難，問佛言：「近此左右，有聞物大國、王舍大國、滿羅大國、維耶大國，佛不于彼般泥洹，何正於此褊陋小城？」
佛言：「阿難！無謂此城為褊陋也。所以者何？古者是國，名拘那越大王之都，城長四百八十里，廣二百八十里。嚴好如畫，城垣七重，下基四層，起高八尋，上廣三尋，皆作黃金、白銀、水精、琉璃、四寶瓦[((惠-心)殳)/土]。其壁牒尉雕文克鏤，地集㽃瓳，及民室屋，皆四寶成。俠道自生長多鄰樹，樹亦四寶，其金樹者，銀葉華實，其銀樹者，金葉華實，水精琉璃樹亦如是。微風動樹，常出五音，其聲濡悲，如五絃琴。樹間浴池，池邊集[((惠-心)殳)/土]，步渚相承，中四寶臺，臺陛欄楯，屋壁床機，一切四寶。池中常有雜種蓮華，青蓮漚缽，紫蓮拘恬，黃蓮文那，紅蓮芙蓉，四顧成行。其邊道上，又有七種奇華，香氣馥芬，冬夏常生，五色光明。其國常聞十二種聲：象聲、馬聲、牛聲、車聲、螺聲、鐘聲、鈴聲、鼓聲、舞聲、歌聲、諸絃樂聲、誦仁義聲、嘆諸佛尊行聲。時，有轉輪聖王，名大快見，主四天下，以正法治，自然七寶：一金輪寶，二白象寶，三紺馬寶，四神珠寶，五玉女寶，六理家寶，七聖導寶。王有四神德，為童儒時，八萬四千歲；為太子時，八萬四千歲；為轉輪王，八萬四千歲；退服法衣，八萬四千歲；凡壽三十三萬六千歲，是其一神德也。王能飛行，游四天下，七寶導從，所至臣屬，是其二神德也。端正美色，強健少疾，身中和適，不寒不熱，是其三神德也。威神殊勝，心常和悅，明見正道，以法化民，是其四神德也。王每出遊，佈施興福，恣人所欲，求漿與漿，求食與食，衣被車馬，華香錢寶，不逆人意，慈於民物如父愛子，士民慕王如子仰父
當時，有一位化身比丘站在佛前。佛說：『比丘！避開，不要站在我前面。』 賢者阿難對佛說：『我侍奉您二十五年，不記得有這樣一位比丘，沒有請示就直接走到前面。』 佛說：『阿難，這是化身比丘，又經過若干劫，成為大梵天，具有神妙的威德，憂慮和畏懼已經消除。他知道我將在半夜涅槃，所以來此，從今以後，將永遠見不到我了。』 阿難說：『只有天知道佛將要涅槃嗎？』 佛說：『從拘夷城東西南北縱橫四百八十里，諸天神擠滿，沒有空隙，都憂愁嘆息，騷動不安，他們心中想著佛陀很快就要涅槃了。』 賢者阿難問佛：『附近有聞物大國、王舍大國、滿羅大國、維耶大國，佛陀不在那些地方涅槃，為什麼偏偏在這個偏僻狹小的小城？』 佛說：『阿難！不要認為這個城是偏僻狹小的。為什麼呢？古代這個國家，名叫拘那越，是大王的都城，城長四百八十里，寬二百八十里。裝飾得像圖畫一樣美麗，城墻有七重，下基四層，高八尋，上寬三尋，都用黃金、白銀、水晶、琉璃四寶瓦片建造。墻壁上雕刻著精美的花紋，地面鋪著珍貴的寶石，以及百姓的房屋，都是用四寶建成。道路兩旁生長著許多相鄰的樹木，樹木也是四寶所成。金樹長著銀葉和花果，銀樹長著金葉和花果，水晶和琉璃樹也是如此。微風吹動樹木，常常發出五種聲音，聲音柔和悲傷，像五絃琴一樣。樹木之間有浴池，池邊有臺階，步道相連，中間有四寶臺，臺階欄桿，房屋墻壁床鋪，一切都是四寶所成。池中常有各種蓮花，青蓮、紫蓮、黃蓮、紅蓮，四處成行。路邊還有七種奇花，香氣芬芳，冬夏常開，五色光明。這個國家常常聽到十二種聲音：象聲、馬聲、牛聲、車聲、螺聲、鐘聲、鼓聲、舞聲、歌聲、各種絃樂聲、誦讀仁義的聲音、讚歎諸佛尊貴行為的聲音。當時，有一位轉輪聖王，名叫大快見，統治四天下，用正法治理，自然擁有七寶：一金輪寶，二白象寶，三紺馬寶，四神珠寶，五玉女寶，六理家寶，七聖導寶。國王有四種神德，當童子時，活了八萬四千歲；當太子時，活了八萬四千歲；當轉輪王時，活了八萬四千歲；退位穿上法衣時，活了八萬四千歲；總共活了三十三萬六千歲，這是他的一種神德。國王能夠飛行，遊遍四天下，七寶引導跟隨，所到之處，臣民都歸順，這是他的第二種神德。他端正美麗，強壯少病，身體平和舒適，不冷不熱，這是他的第三種神德。他威嚴神聖，內心常常喜悅，明白正道，用佛法教化百姓，這是他的第四種神德。國王每次出遊，都佈施興福，滿足人們的願望，求漿給漿，求食給食，衣服車馬，花香錢財，不違揹人們的意願，慈愛百姓如同父親愛兒子，百姓愛慕國王如同兒子仰望父親。
At that time, there was a transformed Bhikkhu standing before the Buddha. The Buddha said, 'Bhikkhu! Step aside, do not stand before me.' The venerable Ananda said to the Buddha, 'I have served you for twenty-five years, and I do not recall such a Bhikkhu, who without asking permission, directly came forward.' The Buddha said, 'Ananda, this is a transformed Bhikkhu, who after many kalpas, became a great Brahma, possessing wondrous power and virtue, his worries and fears have been eliminated. He knows that I will enter Nirvana at midnight, so he came here, and from now on, he will never see me again.' Ananda said, 'Is it only the heavens that know the Buddha is about to enter Nirvana?' The Buddha said, 'From the city of Kushinagar, east, west, south, and north, for four hundred and eighty miles, the heavens are crowded without any gaps, all are worried and sighing, restless, and they are thinking that the Buddha will soon enter Nirvana.' The venerable Ananda asked the Buddha, 'Nearby there are the great kingdoms of Sravasti, Rajagriha, Malla, and Vaishali, why does the Buddha not enter Nirvana in those places, but rather in this remote and small city?' The Buddha said, 'Ananda! Do not consider this city to be remote and small. Why is that? In ancient times, this country was called Kusanagara, the capital of the great king, the city was four hundred and eighty miles long and two hundred and eighty miles wide. It was decorated as beautifully as a painting, the city walls had seven layers, the foundation had four layers, eight fathoms high, and three fathoms wide at the top, all built with gold, silver, crystal, and lapis lazuli tiles. The walls were carved with exquisite patterns, the ground was paved with precious gems, and the houses of the people were all made of four treasures. Along the roads grew many adjacent trees, and the trees were also made of four treasures. The gold trees had silver leaves and fruits, the silver trees had gold leaves and fruits, and the crystal and lapis lazuli trees were the same. When a gentle breeze moved the trees, they often emitted five sounds, the sounds were soft and sad, like a five-stringed zither. Between the trees were bathing pools, with steps and walkways connecting them, in the middle was a four-treasure platform, the steps, railings, walls, and beds were all made of four treasures. In the pools, there were always various kinds of lotuses, blue lotuses, purple lotuses, yellow lotuses, and red lotuses, arranged in rows on all sides. On the roadsides, there were also seven kinds of exotic flowers, fragrant and blooming, always in bloom in winter and summer, with five-colored light. This country often heard twelve kinds of sounds: the sounds of elephants, horses, cows, carriages, conches, bells, drums, dancing, singing, various stringed instruments, the sounds of reciting benevolence and righteousness, and the sounds of praising the noble deeds of the Buddhas. At that time, there was a Chakravartin king named Mahasudarshana, who ruled the four continents, governed with the righteous law, and naturally possessed seven treasures: a golden wheel treasure, a white elephant treasure, a dark horse treasure, a divine jewel treasure, a jade maiden treasure, a householder treasure, and a guide treasure. The king had four divine virtues, when he was a child, he lived for eighty-four thousand years; when he was a prince, he lived for eighty-four thousand years; when he was a Chakravartin king, he lived for eighty-four thousand years; when he retired and wore the Dharma robe, he lived for eighty-four thousand years; in total, he lived for three hundred and thirty-six thousand years, this was one of his divine virtues. The king could fly, travel throughout the four continents, guided and followed by the seven treasures, wherever he went, the subjects submitted, this was his second divine virtue. He was handsome and beautiful, strong and rarely sick, his body was peaceful and comfortable, neither cold nor hot, this was his third divine virtue. He was majestic and divine, his heart was always joyful, he understood the righteous path, and he used the Dharma to teach the people, this was his fourth divine virtue. Every time the king went out, he gave alms and created blessings, fulfilling people's wishes, giving drinks to those who asked for drinks, giving food to those who asked for food, clothes, carriages, flowers, incense, and money, he did not go against people's wishes, he loved the people as a father loves his son, and the people admired the king as a son looks up to his father.
。王每出遊，來御徐行，使國士民，久得視見，體性淳仁，四方太平，又是其至德也。所部諸國，凡八萬四千，小王每朝覲時，王大快見皆請上殿，歡喜安慰，為說正法，問國所乏；諸王答讓，受天重賜，自足為樂。王又來使，各嚴所治，令如我殿，以正法化，勿枉天民。輒賜諸王，衣冠履靺，車輿寶物，受詔辭出，莫不歡喜。
「是時大王所治法殿，長四十里，層陛四重，悉黃金白銀水精琉璃，屋壁欄楯柱樑楣櫨，枌橑棟宇，其上覆及下地，床座機筵，皆是四寶。又法殿上，有八萬四千交露輿枰悉施斗帳，金交露枰前施銀隥，銀枰金隥，水精琉璃枰隥亦然。其交露間，垂華懸果，四寶雜廁，所覆帳上，金銀織成赤罽文繡綾綺雜色，四角珊瑚，交露中施四寶，獨座其殿，四面浴池，各縱廣一由延，俠池生多鄰樹八萬四千株，長一由延，諸交露枰。大王出者，即以駕象。彼時，快見以其所有，施福甚眾，日旦當請沙門梵志上殿飯食。王自思念：『日月流逝，而吾將老，當用是五所欲寶館作等，欲自約損，修清凈行。』即但與一侍士，俱升法殿，入金交露，坐銀御床，思惟天下，貪淫無奇，生者要死，形骸歸土，所有萬物，一切無常。王起入銀交露，坐金御床，念合會者，皆當別離，戀慕無益，當棄恩愛，凈修梵行。已又起之水精交露，坐琉璃床，自念當與老病死競，改心易行，除淫怒癡，思無為道。已又起入琉璃交露，坐水精床，專精自思，當棄世間貪慾惡法，思無為道，守惟清凈，成一禪行。如是至久，周遍諸枰。
「於是八萬四千玉女共白第一玉女寶言：『天后所知，我等聞者，未復親侍，守情執敬，愿欲朝見。』答言：『諸弟還自嚴飾，當俱朝見。』即告聖導：『我等婦女，久未親侍，敬仰之心，皆欲朝見。』導臣即駕八萬四千象，犀甲金飾，絡用寶珠，白象王，朱鬣尾為第一，八萬四千馬，犀甲金飾，絡用寶珠，力馬王，紺青身朱鬣尾為第一，八萬四千車，犀革之甲，飾用四寶，聖導臣為第一，八萬四千女，女載一車，玉女寶為第一，諸王導從，詣法殿下。侍士白言：『諸象馬車，夫人小王，皆來欲見。』王敕侍士，施床殿下，王下法殿，見八萬四千女，服飾靡麗。時，民嘆曰：『是難言也。王者嚴女，乃至於此。』玉女對曰：『我等久違，不得親侍，故嚴服來，愿得朝見
現代漢語譯本：國王每次出遊，都讓車駕緩慢前行，使國內的士人和百姓，能夠長久地看到他的身影。他秉性純樸仁厚，四方因而太平，這又是他至高的德行。他所管轄的各個國家，共有八萬四千個。小國王們每次朝見時，國王都非常高興地讓他們都登上殿堂，歡喜地安慰他們，為他們宣講正法，詢問他們國家所缺乏的東西。諸王都謙讓回答，接受上天豐厚的賞賜，自給自足，以此為樂。國王又派遣使者，讓各國嚴加治理，使他們像自己的宮殿一樣，用正法教化，不要冤枉百姓。他經常賞賜諸王衣冠鞋襪、車輿寶物，諸王接受詔令辭別離去，沒有不歡喜的。 當時大王治理政事的法殿，長四十里，臺階有四重，全部用黃金、白銀、水晶、琉璃建造。屋壁、欄桿、柱子、橫樑、門楣、斗拱、椽子、屋脊，上面覆蓋到地面，床座、幾案、坐席，都是用四寶製成。法殿上，還有八萬四千個交錯相連的露臺，都設有帳幔。金露臺前設有銀臺階，銀露臺前設有金臺階，水晶琉璃的露臺和臺階也是如此。露臺之間，垂掛著華麗的裝飾和水果，四寶交錯點綴。覆蓋的帳幔上，用金銀織成紅色毛毯，繡著綾羅綢緞等各種顏色的圖案。四角裝飾著珊瑚，露臺中放置著四寶。國王獨自坐在殿上，四面有浴池，每個浴池縱橫一由延。浴池邊生長著許多樹木，共有八萬四千株，高一由延，與各個露臺相連。大王出行時，就乘坐象車。那時，快見王用他所有的財富，廣施恩惠，每天早晨都請沙門和婆羅門到殿上吃飯。國王自己思量：『日月流逝，我將老去，應當用這五種慾望的寶館等物，自我約束，修習清凈的行為。』於是只帶一個侍從，一同登上法殿，進入金露臺，坐在銀御床上，思考天下，貪慾淫亂沒有什麼稀奇，生者必定要死，形骸終將歸於塵土，所有萬物，一切都是無常的。國王起身進入銀露臺，坐在金御床上，想到相聚的人，終將離別，戀慕沒有益處，應當拋棄恩愛，清凈地修習梵行。之後又起身進入水晶露臺，坐在琉璃床上，自己想到應當與老病死抗爭，改變心意和行為，去除淫慾、憤怒、愚癡，思考無為之道。之後又起身進入琉璃露臺，坐在水晶床上，專心思考，應當拋棄世間的貪慾和惡法，思考無為之道，保持清凈，成就禪定。就這樣過了很久，他走遍了所有的露臺。 這時，八萬四千位玉女一同對第一玉女寶說：『天后所知，我們聽說過您，但還未曾親自侍奉，一直懷著敬意，希望能夠朝見。』寶回答說：『各位姐妹還是自己好好打扮一下，我們一起去朝見。』她就告訴聖導：『我們這些婦女，很久沒有親自侍奉國王了，心中敬仰，都想朝見。』聖導就駕著八萬四千輛象車，像身披犀甲，用金飾和寶珠裝飾，白象王，朱鬣尾為第一；八萬四千匹馬，馬身披犀甲，用金飾和寶珠裝飾，力馬王，紺青身朱鬣尾為第一；八萬四千輛車，車身用犀革製成，用四寶裝飾，聖導臣為第一；八萬四千位女子，每人乘坐一輛車，玉女寶為第一。諸王跟隨，來到法殿下。侍從稟告說：『各位象、馬、車，夫人和小王，都來想要朝見。』國王命令侍從在殿下設定床座，國王走下法殿，看到八萬四千位女子，服飾華麗。當時，百姓感嘆說：『這真是難以言說啊。國王的後宮，竟然如此盛大。』玉女們回答說：『我們久違了，沒有能夠親自侍奉，所以盛裝前來，希望能夠朝見。』
English version: Whenever the king went out for a tour, he would have his carriage move slowly, so that the scholars and common people of the country could see him for a long time. He was of a pure and benevolent nature, and therefore the four directions were peaceful, which was also his supreme virtue. The various countries under his rule totaled eighty-four thousand. Whenever the minor kings came to pay homage, the king would be very pleased to have them all ascend the palace hall, joyfully comforting them, preaching the righteous Dharma to them, and asking what their countries lacked. The kings would humbly reply, accepting the generous gifts from heaven, self-sufficient and content. The king also sent envoys, instructing each country to govern strictly, to be like his own palace, to use the righteous Dharma to educate, and not to wrong the people. He often bestowed upon the kings clothing, shoes, carriages, and treasures. The kings, upon receiving the decree and taking their leave, were all joyful. At that time, the Dharma Hall where the great king governed affairs was forty li long, with four levels of steps, all built with gold, silver, crystal, and lapis lazuli. The walls, railings, pillars, beams, lintels, brackets, rafters, and roof ridge, covered from top to bottom, and the beds, tables, and mats were all made of the four treasures. On the Dharma Hall, there were also eighty-four thousand interconnected open-air platforms, all with canopies. In front of the gold platforms were silver steps, in front of the silver platforms were gold steps, and the crystal and lapis lazuli platforms and steps were the same. Between the platforms, there hung ornate decorations and fruits, interspersed with the four treasures. The canopies were woven with gold and silver, with red carpets, embroidered with various colors of silk and satin. The four corners were decorated with coral, and the platforms were adorned with the four treasures. The king sat alone in the hall, surrounded by bathing pools on all sides, each pool one yojana in length and width. Along the pools grew many trees, totaling eighty-four thousand, each one yojana tall, connected to the various platforms. When the great king went out, he would ride in an elephant carriage. At that time, King Quick-Sight used all his wealth to bestow great blessings, and every morning he would invite monks and Brahmins to the hall for meals. The king thought to himself: 'The days and months pass, and I will grow old. I should use these five desires of the treasure halls, etc., to restrain myself and cultivate pure conduct.' So he took only one attendant and ascended the Dharma Hall, entered the gold platform, and sat on the silver royal bed, contemplating the world, where greed and lust were nothing unusual, the living must die, the body will return to dust, and all things are impermanent. The king rose and entered the silver platform, sat on the gold royal bed, thinking that those who meet must part, that longing is useless, and that he should abandon love and affection and cultivate pure conduct. Then he rose again and entered the crystal platform, sat on the lapis lazuli bed, thinking that he should contend with old age, sickness, and death, change his mind and actions, remove lust, anger, and ignorance, and contemplate the path of non-action. Then he rose again and entered the lapis lazuli platform, sat on the crystal bed, focusing his mind, thinking that he should abandon worldly desires and evil, contemplate the path of non-action, maintain purity, and achieve meditative practice. He continued in this way for a long time, traversing all the platforms. At this time, eighty-four thousand jade maidens together said to the first jade maiden, Bao: 'Your Majesty, we have heard of you, but have not yet personally served you. We have always held you in reverence and wish to pay our respects.' Bao replied: 'Sisters, please adorn yourselves well, and we will go together to pay our respects.' She then told the holy guide: 'We women have not personally served the king for a long time, and with reverence in our hearts, we all wish to pay our respects.' The holy guide then drove eighty-four thousand elephant carriages, the elephants adorned with rhinoceros armor, gold decorations, and jewels, with the white elephant king, with a crimson mane and tail, as the first; eighty-four thousand horses, the horses adorned with rhinoceros armor, gold decorations, and jewels, with the powerful horse king, with a dark blue body and crimson mane and tail, as the first; eighty-four thousand carriages, the carriages made of rhinoceros hide, adorned with the four treasures, with the holy guide minister as the first; eighty-four thousand women, each riding in a carriage, with the jade maiden Bao as the first. The kings followed, arriving at the foot of the Dharma Hall. The attendant reported: 'The elephants, horses, carriages, ladies, and minor kings have all come to pay their respects.' The king ordered the attendant to set up beds below the hall. The king descended from the Dharma Hall and saw eighty-four thousand women, their attire magnificent. At that time, the people exclaimed: 'This is truly beyond words. The king's harem is so grand.' The jade maidens replied: 'We have been away for a long time, unable to personally serve, so we have come in full attire, hoping to pay our respects.'
。』
「於是王坐，諸女皆前，稽首畢一面坐，玉女寶前白言：『今是一切諸象馬車，玉女小王，自天所有，愿小王顧意留心娛志。又八萬四千國，天王都為第一，八萬四千枰，大正枰為第一，愿天留意，以養性命。』王答曰：『弟！吾所以宿夜約己自損，正心行慈者，但欲遠離此貪慾耳。何則？女人嫉妒之態，殃及吾身，是以舍欲，愿離斯咎。』玉女寶垂泣言：『天王何為，獨割愛慾，謂我為弟？離棄恩情，絕群女望。愿聞天王，所以戒之，正心行慈，為之奈何？我等亦愿，相率修之。』王曰：『慈心正行，不墮諸漏，棄損貪慾，修德守凈，念生日少而命逝疾，人物輩非常，唯道為真，吾是以于諸象馬輿枰郡國小王婦女愛慾，一切遠離，不復系意，欲自憂身。觀天地間，無生不終，諸弟各宜正心行慈，無以放恣墮諸漏也。』玉女寶乃抆淚言：『今天王約己自損，不欲墮漏，念生日少而命逝疾，潛居憂身，守修清凈，計諸人物，無生不終，違遠所有，不以污意，愿奉明戒，不敢有忘。』王以慈心，答謝諸女，皆遣去。還升法殿入金交露枰。坐念慈心，都忘怨恨，無所嫉惡，進思大道，無量德行，普慈世間，而自約省己。復起入銀交露枰，坐念悲心，都忘怨恨，無所嫉惡，進思大道，無量德行，普悲世間，而自約省己。復起入水精交露枰，坐念喜心，都忘怨恨，無所嫉惡，進思大道，無量德行，普和世間，而自約省己。復起入琉璃交露枰，坐念護心，都忘怨恨，無所嫉惡，進思大道，無量德行，一切欲護，而自約省。以惟行此四大梵行，卻愛慾意，多修清凈。王行如是，便得自在，死時安隱，身無痛癢，譬如力士美飯一餐之頃，魂神逝生第七梵天。
「時，轉輪王大快見者，則故世我身也。如是，阿難！誰能知此，昔我宿命，作轉輪王自然七寶，行正法有四德，常能不貪。彼時，拘夷城傍行四百八十里，皆在天王城中。吾前是時，又為剎利王，已六投骨於此地中，並彼為七。今得作佛，已斷生死，從是已后，不復造身。我亦一切皆已周竟，現於東方南方西方北方，隨方教化，三月輒移，終措骨此。」
賢者阿難白佛言：「佛滅度后，當作何葬？」
佛言：「汝默，梵志居士，自樂為之
於是國王坐下，眾女子都上前，行禮完畢后各自在一旁坐下，玉女寶上前稟告說：『現在這裡有各種象馬車，玉女小王，都是從天上來的，希望小王您能留心欣賞，以此娛樂心志。還有八萬四千個國家，天王您是第一，八萬四千個秤，大正秤是第一，希望天王您能留意，以此來養護性命。』國王回答說：『各位妹妹！我之所以早晚約束自己，減少慾望，端正心念，行慈悲之事，只是想遠離這些貪慾罷了。為什麼呢？女人的嫉妒之態，會殃及我的身體，因此我才捨棄慾望，希望遠離這些過錯。』玉女寶流著眼淚說：『天王您為何要獨自割捨愛慾，把我們當成妹妹？拋棄恩情，斷絕眾女的期望。希望聽聞天王您，為何要戒除這些，端正心念，行慈悲之事，究竟是怎樣做的？我們也願意，一起跟隨您修行。』國王說：『慈悲之心，端正行為，就不會墮入各種煩惱，捨棄貪慾，修養德行，保持清凈，想到生命一天天減少，而死亡迅速到來，世間萬物都是無常的，只有道才是真實的，因此我才對各種象馬車、秤、郡國、小王、婦女、愛慾，一切都遠離，不再放在心上，只想為自己擔憂。觀察天地之間，沒有生命是不終結的，各位妹妹都應該端正心念，行慈悲之事，不要放縱自己墮入各種煩惱。』玉女寶擦著眼淚說：『今天王您約束自己，減少慾望，不想墮入煩惱，想到生命一天天減少，而死亡迅速到來，潛心憂慮自身，保持清凈修行，考慮到世間萬物，沒有生命是不終結的，遠離所有，不讓污穢之念產生，我們願意奉行您的教誨，不敢有絲毫忘記。』國王用慈悲之心，答謝眾女子，都讓她們離去。回到法殿，進入金交露臺。坐下思念慈悲之心，完全忘記怨恨，沒有嫉妒憎惡，進而思考大道，無量的德行，普遍慈愛世間，並且約束自己。又起身進入銀交露臺，坐下思念悲憫之心，完全忘記怨恨，沒有嫉妒憎惡，進而思考大道，無量的德行，普遍悲憫世間，並且約束自己。又起身進入水精交露臺，坐下思念喜悅之心，完全忘記怨恨，沒有嫉妒憎惡，進而思考大道，無量的德行，普遍和睦世間，並且約束自己。又起身進入琉璃交露臺，坐下思念護持之心，完全忘記怨恨，沒有嫉妒憎惡，進而思考大道，無量的德行，一切都想護持，並且約束自己。因為只修行這四大梵行，去除愛慾之念，多修清凈。國王這樣修行，便得到自在，死的時候安詳，身體沒有痛苦，就像力士吃完一頓美餐的時間，靈魂就逝去，往生到第七梵天。 『當時，轉輪王大快見者，就是過去世的我。』像這樣，阿難！誰能知道這些，過去我宿命，做轉輪王自然擁有七寶，奉行正法有四種德行，常常能夠不貪。那時，拘夷城周圍四百八十里，都在天王的城中。我之前那時，又做剎利王，已經六次把骨頭投到這片土地中，加上這次是第七次。現在得成佛，已經斷絕生死，從今以後，不再造身。我也一切都已圓滿，現在東方南方西方北方，隨方教化，三個月就轉移，最終把骨頭安放在這裡。」 賢者阿難問佛說：『佛陀您滅度后，應當如何安葬？』 佛說：『你不要問了，梵志居士，他們自己會樂意去做。』
Then the king sat down, and all the women came forward, bowed their heads, and sat down on one side. The jade maiden Bao stepped forward and said: 'Now there are all kinds of elephant-drawn carriages, jade maidens, and minor kings, all from heaven. May the minor king take a moment to enjoy them and entertain his mind. There are also eighty-four thousand countries, of which the Heavenly King is the first, and eighty-four thousand scales, of which the Great Righteous Scale is the first. May the Heavenly King pay attention to these and nourish his life.' The king replied: 'Dear sisters! The reason I restrain myself day and night, reduce my desires, correct my mind, and practice compassion is simply to stay away from these desires. Why? The jealousy of women will bring disaster to my body, so I abandon desires and hope to avoid these faults.' The jade maiden Bao wept and said: 'Why does the Heavenly King alone cut off love and desire, treating us as sisters? Abandoning affection, cutting off the hopes of all women. We wish to hear from the Heavenly King, why you abstain from these, correct your mind, and practice compassion, and how you do it? We also wish to follow you in cultivation.' The king said: 'A compassionate heart and righteous conduct will not fall into various afflictions. Abandoning greed, cultivating virtue, and maintaining purity, thinking that life is decreasing day by day and death is coming quickly, all things in the world are impermanent, only the Way is true. Therefore, I have distanced myself from all kinds of elephant-drawn carriages, scales, counties, minor kings, women, and desires, no longer keeping them in mind, only worrying about myself. Observing between heaven and earth, no life does not end. All of you sisters should correct your minds, practice compassion, and not indulge yourselves in falling into various afflictions.' The jade maiden Bao wiped away her tears and said: 'Today, the Heavenly King restrains himself, reduces desires, does not want to fall into afflictions, thinking that life is decreasing day by day and death is coming quickly, focusing on worrying about himself, maintaining pure cultivation, considering that all things in the world, no life does not end, staying away from all things, not letting defiled thoughts arise. We are willing to follow your teachings and dare not forget them.' The king, with a compassionate heart, thanked the women and let them all leave. He returned to the Dharma Hall and entered the Golden Platform. Sitting down, he thought of compassion, completely forgetting hatred, without jealousy or hatred, and further contemplated the Great Way, immeasurable virtues, universal compassion for the world, and restrained himself. He then rose and entered the Silver Platform, sitting down and thinking of pity, completely forgetting hatred, without jealousy or hatred, and further contemplated the Great Way, immeasurable virtues, universal pity for the world, and restrained himself. He then rose and entered the Crystal Platform, sitting down and thinking of joy, completely forgetting hatred, without jealousy or hatred, and further contemplated the Great Way, immeasurable virtues, universal harmony for the world, and restrained himself. He then rose and entered the Lapis Lazuli Platform, sitting down and thinking of protection, completely forgetting hatred, without jealousy or hatred, and further contemplated the Great Way, immeasurable virtues, wanting to protect all, and restrained himself. Because he only practiced these four great Brahma practices, removing the thought of love and desire, and cultivating purity. The king practiced in this way, and then obtained freedom. At the time of death, he was peaceful, his body without pain, like a strong man finishing a delicious meal, his soul departed and was reborn in the seventh Brahma heaven. 'At that time, the great and joyful Chakravartin King was my past self.' Like this, Ananda! Who can know these things, that in my past life, I was a Chakravartin King who naturally possessed the seven treasures, practiced the righteous Dharma with four virtues, and was always able to be without greed. At that time, the city of Kushi was four hundred and eighty miles around, all within the king's city. Before that time, I was also a Kshatriya king, and I have already cast my bones into this land six times, and this time is the seventh. Now I have become a Buddha, and have already cut off birth and death. From now on, I will no longer create a body. I have also completed everything, and now in the east, south, west, and north, I teach in all directions, moving every three months, and finally placing my bones here.' The venerable Ananda asked the Buddha: 'After the Buddha passes away, how should he be buried?' The Buddha said: 'You be silent, the Brahmins and lay people will be happy to do it themselves.'
又問：「梵志居士，為葬法當云何？」
佛言：「當如轉輪王法，用新劫波錦纏身體已，以五百張㲲次如纏之，內身金棺，灌以麻油澤膏畢，舉金棺，置於第二大鐵槨中，眾香𧂐上，而阇維之。訖收舍利，於四衢道，立塔起廟，表剎懸繒，奉施華香，拜謁禮事，是為轉輪王之葬法也。」
佛敕阿難：「汝行入城，告諸華氏，佛中夜當滅度，所欲施作，當曼時為，無從後悔；欲面從佛得開解者，宜及是時。」即受教行，入拘夷城。見五百諸華氏，慕會議語，阿難報諸尊者：「佛夜半當滅度，所欲施作，當曼時為，無從後悔；欲面從佛得開解者，宜及時行。」眾人皆驚，而悲嘆言：「何其大駛！佛取泥洹。何其大疾！世間眼滅。」哀慟之聲聞于宮中。
王遣太子並諸華氏，各將家屬，俱詣雙樹。到白阿難：「欲前禮問。」阿難入啟：「太子阿晨，與諸豪姓家屬，俱來受三自歸，不遠是夜。」佛請入，即皆前稽首畢一面坐。太子言：「佛身滅度，何其太疾。」佛報言：「吾本已說，世間非真，無可樂者，凡人貪壽，思戀五欲，惑而無利，但增生死，更苦無量。今我為佛，以得自然無慾，於此又宜自勉，天下智者，常愿見佛，樂聞經法，已有是意，當務立信、立戒、佈施、多聞廣學、智慧，建此五志以離垢慳，然則世世當受富貴，名譽遠聞，生天安樂，可得泥洹。」佛說已，太子及諸華氏，皆作禮去。
於是，王與國中男女大小十四萬眾，以人定時，出詣雙樹，到白阿難，請見受誨，前啟佛請入。王將國中賢善者，進稽首畢一面坐，前無燈火，佛放頂光照二千里。佛言：「勞苦大王與群臣來。」王曰：「佛當滅度，有何敕誡？」佛報王：「自我得佛四十九歲，所說經戒一切具悉，王國賢才，皆已採取。」王與群臣，慘然皆悲。佛告王：「自古已來，天神人物，無生不死，死而不滅，唯泥洹快。王胡為啼？但當念善，改往修來，以政治國，無加卒暴，厚待賢良，赦宥小過，務行四恩，以綏眾心。何等四？一當佈施給護不足，二當仁愛視民如子，三當利人化以善正，四當同利與下共歡。王如是者常得其福。我宿命時，行此四恩，積無數世，故得作佛，初得佛已，見泥洹喜。」自說頌曰：
「今覺佛極尊， 舍淫凈無漏， 智為天人導， 從者得喜豫
又問：『梵志居士，葬禮應當如何進行？』 佛說：『應當按照轉輪王的葬禮進行。用新的劫波錦包裹身體后，再用五百張細布依次纏繞，放入金棺中，灌入麻油和油脂，然後抬起金棺，放入第二個大鐵槨中，在上面堆放各種香料，進行火化。火化完畢后，收集舍利，在四通八達的道路上，建立佛塔和廟宇，豎立旗幟，懸掛幡帶，供奉鮮花和香料，進行拜謁和禮敬。這就是轉輪王的葬禮。』 佛命令阿難：『你進城去，告訴各位華氏，佛將於半夜涅槃，想要佈施供養的，應當及時進行，不要留下後悔；想要當面聆聽佛陀開示的，也應當抓緊時間。』阿難接受教誨，進入拘夷城。見到五百位華氏正在聚會商議，阿難告訴各位尊者：『佛將於半夜涅槃，想要佈施供養的，應當及時進行，不要留下後悔；想要當面聆聽佛陀開示的，也應當抓緊時間。』眾人聽后都感到震驚，悲嘆道：『怎麼這麼快！佛陀就要涅槃了。怎麼這麼快！世間的眼睛就要熄滅了。』哀慟的聲音傳到了宮中。 國王派遣太子和各位華氏，各自帶領家眷，一同前往雙樹。到達后，他們告訴阿難：『想要上前禮拜請教。』阿難入內稟告：『太子阿晨和各位豪門望族的家眷，一同前來皈依三寶，時間就在今晚。』佛陀請他們進來，他們都上前頂禮，然後在一旁坐下。太子說：『佛陀的涅槃，怎麼這麼快。』佛陀回答說：『我早就說過，世間並非真實，沒有什麼值得留戀的。凡人貪戀壽命，思念五欲，迷惑而無益，只會增加生死輪迴，遭受無量的痛苦。如今我已成佛，獲得了自然無慾的境界，你們也應當自我勉勵。天下有智慧的人，常常希望見到佛陀，樂於聽聞佛法，既然有這樣的心願，就應當努力建立信仰、持守戒律、佈施、廣聞博學、增長智慧，建立這五種志向，以遠離污垢和慳吝，這樣世世代代都將享受富貴，名聲遠揚，升入天界安樂，最終可以證得涅槃。』佛陀說完，太子和各位華氏都行禮告退。 於是，國王和國內男女老少十四萬人，在人定的時候，來到雙樹，告訴阿難，請求拜見佛陀接受教誨，阿難入內稟告，請他們進來。國王帶領國內賢良之士，上前頂禮，然後在一旁坐下。當時沒有燈火，佛陀從頭頂放出光明，照耀二千里。佛陀說：『大王和各位大臣辛苦了。』國王說：『佛陀即將涅槃，有什麼教誨？』佛陀告訴國王：『自我成佛四十九年來，所說的經法和戒律都已經完備，王國的賢才也都已經領受。』國王和各位大臣聽后，都感到悲傷。佛陀告訴國王：『自古以來，天神和人類，沒有生而不死的，死亡並非消滅，只有涅槃才是快樂的。大王為何哭泣？應當行善，改過自新，用仁政治理國家，不要急躁暴虐，要厚待賢良，赦免小過，努力實行四恩，以安定民心。哪四種恩？一是佈施，救濟貧困；二是仁愛，視民如子；三是引導，用善法教化；四是同樂，與下屬共享歡樂。大王如果這樣做，就能常常得到福報。我過去世時，實行這四種恩德，積累了無數世，所以才得以成佛，初成佛時，就以涅槃為樂。』佛陀說完，說了偈語： 『如今覺悟佛至尊，捨棄淫慾清凈無漏，智慧引導天人，跟隨者獲得喜悅。』
Then he asked: 'Venerable Bhante, how should the funeral rites be conducted?' The Buddha said: 'It should be done according to the rites of a Universal Monarch. After wrapping the body in new fine linen, it should be further wrapped with five hundred layers of fine cloth. Then, place the body in a golden coffin, fill it with sesame oil and grease, and lift the golden coffin into a second large iron outer coffin. Place various incense on top and cremate it. After the cremation, collect the relics and build a stupa and temple at the crossroads, raise banners and hang streamers, offer flowers and incense, and pay homage and respect. This is the funeral rite of a Universal Monarch.' The Buddha instructed Ananda: 'Go into the city and tell the Mallas that the Buddha will pass into Nirvana at midnight. Those who wish to make offerings should do so in a timely manner, lest they regret it later. Those who wish to receive teachings from the Buddha in person should come now.' Ananda received the instructions and went into the city of Kushinagar. He saw five hundred Mallas gathered in council, and Ananda told the venerable ones: 'The Buddha will pass into Nirvana at midnight. Those who wish to make offerings should do so in a timely manner, lest they regret it later. Those who wish to receive teachings from the Buddha in person should come now.' The people were all shocked and lamented, saying: 'How quickly! The Buddha is about to enter Nirvana. How quickly! The eyes of the world are about to be extinguished.' The sounds of their grief reached the palace. The king sent the prince and the Mallas, each with their families, to the twin Sala trees. Upon arrival, they told Ananda: 'We wish to pay our respects and ask for teachings.' Ananda went in to report: 'Prince Achen and the families of the noble clans have come to take refuge in the Three Jewels, and it is not far from tonight.' The Buddha invited them in, and they all bowed their heads and sat to one side. The prince said: 'The Buddha's passing into Nirvana is so quick.' The Buddha replied: 'I have already said that the world is not real, and there is nothing to be attached to. Ordinary people are greedy for life, longing for the five desires, deluded and without benefit, only increasing the cycle of birth and death, suffering immeasurable pain. Now that I have become a Buddha, I have attained a state of natural desirelessness, and you should also strive to do the same. The wise people of the world always wish to see the Buddha and are happy to hear the Dharma. Since you have this wish, you should strive to establish faith, uphold the precepts, practice generosity, learn widely, and increase your wisdom. Establish these five aspirations to be free from defilement and stinginess. Then, in life after life, you will enjoy wealth and honor, your fame will spread far and wide, you will be reborn in the heavens in peace and happiness, and you can attain Nirvana.' After the Buddha finished speaking, the prince and the Mallas all bowed and departed. Then, the king and 140,000 men, women, and children of the country came to the twin Sala trees at the time of the evening watch. They told Ananda that they wished to see the Buddha and receive teachings. Ananda went in to report and invited them in. The king led the virtuous people of the country forward, bowed their heads, and sat to one side. At that time, there were no lamps, and the Buddha emitted light from the top of his head, illuminating two thousand miles. The Buddha said: 'It is hard work for the king and his ministers to come.' The king said: 'The Buddha is about to pass into Nirvana, what are your instructions?' The Buddha told the king: 'Since I became a Buddha forty-nine years ago, all the sutras and precepts I have spoken are complete, and the virtuous people of the kingdom have all received them.' The king and his ministers were all saddened. The Buddha told the king: 'Since ancient times, gods and humans have not been born without death. Death is not annihilation, only Nirvana is happiness. Why do you weep, O King? You should do good, correct your past mistakes, and govern the country with benevolence. Do not be hasty or violent, treat the virtuous well, forgive minor offenses, and strive to practice the four kindnesses to pacify the hearts of the people. What are the four? First, be generous and provide for the needy; second, be benevolent and treat the people like your own children; third, guide them and teach them with good Dharma; fourth, share your joy with your subordinates. If you do this, O King, you will always receive blessings. In my past lives, I practiced these four kindnesses and accumulated countless lives, so I was able to become a Buddha. When I first became a Buddha, I found joy in Nirvana.' After the Buddha finished speaking, he spoke a verse: 'Now awakened, the Buddha is most honored, having abandoned lust, pure and without outflows, wisdom guides gods and humans, those who follow obtain joy.'
夫福報至快， 妙愿志皆成， 勇疾得上脫， 吾將逝泥洹。」
王與來者，皆起禮佛，繞三匝而去。
是時城中，有老異學，年百二十，名曰須跋，聞佛夜半當取滅度，自念：「吾有法望之疑，常愿瞿曇一解，我意當及。」是時即起，自力行到雙樹，白阿難言：「吾聞瞿曇，期在夜半，請見決疑。」阿難言：「止！止！須跋！無擾佛也。」須跋固請至再三曰：「吾聞佛為如來、至真、正諦覺、明行成已、善逝、世間解、無上士、導法御、天人師，號佛、眾祐，甚難遭值，如漚曇華，百千萬世時時一有，愿一見折所疑。」阿難以為勞擾如來，故不欲通。佛神心徹聽，清凈過人，從里知之，即敕阿難：「勿禁止，聽使入，是為最後當度異學須跋者也。」須跋得入，忻然悅豫，善心生焉，見佛歡喜，禮問恭辭，氣重揖讓畢一面住，白佛言：「欲有所問，豈有閑暇，一決其疑？」佛言：「便問，恣汝所欲，聞可得解。」
須跋問曰：「今世學者，各自稱師，有古龜氏，有無失氏，有志行氏，有白鷺子氏，有延壽氏，有計金樊氏，有多積愿氏，有尼犍子，彼八子者，有所述乎，自知之也。」
佛告須跋：「彼與佛異，子曹自作貪生猗想，以邪之道，一曰邪見，不知今世後世，所作自得，好以卜占享祀求福。二曰邪思，念在愛慾，有諍怒心。三曰邪言，虛偽諂諛，佞讒綺語。四曰邪行，殺生貪取，有淫妷意。五曰邪命，求利衣食，不以正道。六曰邪治，惡不能止，善不能行。七曰邪志，志貪常樂，痛身謂凈。八曰邪定，專意所望，不見出要。如是須跋！昔我出家，十有二年，道成得佛，開說經法，但五十載，自從舍家，有戒、有定、有慧、有解、得度知見，說正道者，唯佛沙門，非凡異也。吾本所履，有八真道，第一沙門，亦從是得，二三至四，皆從是成，若不見此八真道者，彼為不得沙門四道。所謂八真道者，一為正見，見今世後世，作善有福，為惡得殃，知苦知習，滅行得道。二為正思，思樂出家，去諍怒心。三為正言，言諦至誠，柔軟忠信。四為正行，不殺不邪，無有淫心。五為正命，求利衣食，以道不邪。六為正治，抑制惡行，發起善意。七為正志，志惟四觀身痛意法，解非常苦非身非凈
現代漢語譯本：『福報來得真快啊，美好的願望都能實現，勇猛精進就能獲得解脫，我將要進入涅槃。』 國王和來訪者都起身向佛陀行禮，繞佛三圈后離去。 當時城裡有一位年老的異教學者，一百二十歲，名叫須跋。他聽說佛陀將在半夜入滅，心想：『我對佛法還有疑惑，一直希望瞿曇能為我解答，我的心願應該能實現。』於是他立即起身，自己走到雙樹林，對阿難說：『我聽說瞿曇將在半夜入滅，請讓我見他，解答我的疑惑。』阿難說：『住口！住口！須跋！不要打擾佛陀。』須跋堅持請求，再三說道：『我聽說佛陀是如來、至真、正等覺、明行圓滿、善逝、世間解、無上士、調御丈夫、天人師，號為佛、世尊，非常難得遇到，就像曇花一樣，百千萬世才出現一次，希望見他一面，解除我的疑惑。』阿難認為會打擾如來，所以不想通報。佛陀的神通心清凈過人，從內心知道這件事，就命令阿難：『不要阻止他，讓他進來，這是最後一位要度化的異教學者須跋。』須跋得以進入，欣喜愉悅，善心生起，見到佛陀非常歡喜，行禮問候，恭敬辭讓完畢，在一旁站定，對佛陀說：『我想請教一些問題，您是否有空，為我解答疑惑？』佛陀說：『問吧，隨你所問，聽了就能解答。』 須跋問道：『當今的學者，各自稱師，有古龜氏，有無失氏，有志行氏，有白鷺子氏，有延壽氏，有計金樊氏，有多積愿氏，有尼犍子，這八位，他們所說的，是自己知道的嗎？』 佛陀告訴須跋：『他們與佛不同，他們這些人自己產生貪生執著的想法，用邪惡的道理，第一是邪見，不知道今世後世，所作所為自己承受，喜歡用占卜祭祀求福。第二是邪思，心中想著愛慾，有爭鬥憤怒的心。第三是邪言，虛偽諂媚，奸詐花言巧語。第四是邪行，殺生貪婪，有淫慾的想法。第五是邪命，爲了求取衣食利益，不用正當的手段。第六是邪治，不能停止惡行，不能實行善事。第七是邪志，貪圖享樂，認為身體的痛苦是清凈的。第八是邪定，專心想著所希望的，看不到解脫的要點。像這樣，須跋！我以前出家，十二年後，得道成佛，開講經法，只有五十年，自從舍家，有戒、有定、有慧、有解脫、有知見，說正道的，只有佛陀和沙門，不是凡夫俗子。我所修行的，有八正道，第一沙門，也是從這裡得到的，第二、第三到第四，都是從這裡成就的，如果看不到這八正道，他們就不能得到沙門的四種道果。所謂的八正道，第一是正見，看到今世後世，行善有福，作惡得禍，知道苦，知道苦的根源，滅除苦的修行，得到道。第二是正思，想著出家，去除爭鬥憤怒的心。第三是正言，說話真實誠懇，柔和忠信。第四是正行，不殺生，不邪淫，沒有淫慾的心。第五是正命，求取衣食利益，用正當的手段。第六是正治，抑制惡行，發起善意。第七是正志，專心觀察身體的痛苦、意念和法，瞭解無常、苦、無我、不凈。
English version: 'The blessings of merit come so quickly, all wonderful wishes are fulfilled, with courageous diligence one attains liberation, I shall now enter Nirvana.' The king and the visitors all rose to pay homage to the Buddha, circumambulated him three times, and then departed. At that time, in the city, there was an old heretical scholar, one hundred and twenty years old, named Subhadra. He heard that the Buddha would enter Nirvana at midnight, and thought to himself, 'I still have doubts about the Dharma, and I have always wished that Gautama could resolve them for me. My wish should be fulfilled.' So he immediately got up and walked by himself to the twin Sala trees, and said to Ananda, 'I have heard that Gautama will enter Nirvana at midnight, please let me see him to resolve my doubts.' Ananda said, 'Stop! Stop! Subhadra! Do not disturb the Buddha.' Subhadra insisted on his request, saying again and again, 'I have heard that the Buddha is the Tathagata, the Truly Enlightened One, the Perfectly Enlightened One, accomplished in knowledge and conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Tamer of Men, the Teacher of Gods and Men, called the Buddha, the Blessed One, who is very rare to encounter, like the Udumbara flower, which appears only once in hundreds of millions of kalpas. I wish to see him once to dispel my doubts.' Ananda thought that it would disturb the Tathagata, so he did not want to report it. The Buddha's divine mind was exceptionally pure, and he knew this from within, so he ordered Ananda, 'Do not stop him, let him in. He is the last heretical scholar, Subhadra, to be converted.' Subhadra was allowed to enter, and he was joyful and delighted. A good heart arose in him. Seeing the Buddha, he was very happy, paid his respects, and after the respectful greetings, stood aside and said to the Buddha, 'I would like to ask some questions. Do you have time to resolve my doubts?' The Buddha said, 'Ask, ask whatever you wish, and you will be answered.' Subhadra asked, 'The scholars of today each call themselves teachers. There are the ancient Turtle Clan, the Infallible Clan, the Aspiring Clan, the White Heron Clan, the Longevity Clan, the Calculating Golden Fence Clan, the Multi-Aspiration Clan, and the Nirgrantha. Do these eight know what they are talking about?' The Buddha told Subhadra, 'They are different from the Buddha. These people create their own selfish desires for life, and use evil principles. The first is wrong view, not knowing about this life and the next, that one reaps what one sows, and they like to use divination and sacrifices to seek blessings. The second is wrong thought, thinking about desires and having a heart of conflict and anger. The third is wrong speech, being false and flattering, deceitful and flowery. The fourth is wrong conduct, killing and being greedy, having lustful thoughts. The fifth is wrong livelihood, seeking profit and food, not by proper means. The sixth is wrong governance, unable to stop evil and unable to do good. The seventh is wrong aspiration, craving constant pleasure, and thinking that bodily pain is purity. The eighth is wrong concentration, focusing on what is desired, and not seeing the key to liberation. Like this, Subhadra! I used to be a renunciate, and after twelve years, I attained Buddhahood, and have been teaching the Dharma for only fifty years. Since leaving home, I have had precepts, concentration, wisdom, liberation, and knowledge. Those who speak of the right path are only the Buddha and the Shramanas, not ordinary people. What I have practiced is the Eightfold Noble Path. The first Shramana is also attained from this, and the second, third, and fourth are all achieved from this. If one does not see this Eightfold Noble Path, they cannot attain the four fruits of the Shramana. The so-called Eightfold Noble Path, the first is right view, seeing this life and the next, that doing good brings blessings, and doing evil brings misfortune, knowing suffering, knowing the origin of suffering, the practice to end suffering, and attaining the path. The second is right thought, thinking of renunciation, and removing the heart of conflict and anger. The third is right speech, speaking truthfully and sincerely, gently and faithfully. The fourth is right conduct, not killing, not committing sexual misconduct, and having no lustful thoughts. The fifth is right livelihood, seeking profit and food by proper means. The sixth is right governance, suppressing evil actions and arousing good intentions. The seventh is right aspiration, focusing on the four contemplations of the body, pain, mind, and Dharma, understanding impermanence, suffering, non-self, and impurity.
。八為正定，一向無為，成四禪行，沙門梵志，履此八正，乃成四道，能師子吼，我賢弟子，行無放逸世間意滅，故得羅漢。」
於是須跋，謂阿難言：「快哉賢者，是利弘美，寔未曾有。蓋上弟子，得值此者，不亦妙乎。今受聖恩，乃聞是法，愿得舍家，受成就戒。」
阿難白佛：「異學須跋！愿受眾祐自然法律，舍家就戒沙門之行。」
佛以可其就戒之志，曰：「是吾末後得證見凈者，異學須跋也。」即授戒為比丘，一心受不放逸，以健制以志惟以斷卻，如所欲下鬚髮被袈裟，以家之信離家，為道得法，意具凈行，自知作證，成解究暢，為行如應，已意通知。賢者須跋已度世得應真，坐自念：「吾不能待佛般泥洹。」便先滅度，而佛后焉。
彼時，佛告諸比丘：「我滅度后，儻有如此外學他術在異生輩，欲棄束髮來踐法渚，沐浴清化，舍家就戒，當聽可彼以為沙門。何則？用彼有大意故。當先誡之三月，知能自損用心與不？若言行相應者，為能捨罪，先授十戒，三年無失，乃與二百五十戒；其十戒為本，二百四十戒為禮節威儀。能行此者，諸天代喜。又凡悕望受律就戒作沙門者，有四因緣，皆有慕樂近道之意，我滅度后，或離縣官，求作沙門；或年老耆，求作沙門；或貧困劣，求作沙門；或習正行，求作沙門。若夫賢才習正，耆老貧困，及離縣官，來為道者，其于衣食，趣得而已；受誦法言，如有梵行，可得久住，猶為從是令多人安多人得度，世間得依，利諸天人，是故曰從法者，現世得安，現世得解，當善諦受。彼為何法令現世安得解度者？謂佛所說十二部經：一文，二歌，三記，四頌，五譬喻，六本記，七事解，八生傳，九廣博，十自然，十一道行，十二兩現，是名為法。若以奉持，護如法者，即現世安，可得解度，但當諦受，護持諷誦，正心思惟，令清凈道，得以久住。汝諸弟子，當自勖勉，無以懈慢，謂佛已去，莫可歸也。必承法教，常用半月，望晦講戒，六齋之日，高座誦經，歸心於經，令如佛在。又族姓子族姓女，所當追念，為有四事：一曰佛為菩薩初下生時，二曰佛始得道妙正覺時，三曰上頭說經轉法輪時，四曰棄所受余無為之情般泥洹時。當論思此，唸佛生時，福德如是；佛得道時，神力如是；轉法輪時，度人如是；將滅度時，遺法如是
『八正道是確定的，始終是無為的，成就四禪的修行。沙門和婆羅門，遵循這八正道，就能成就四道果，能夠發出獅子吼。我的賢弟子們，修行不放逸，世間的慾望就會熄滅，因此能夠證得阿羅漢果。』 於是須跋對阿難說：『太好了，賢者！這個利益如此弘大美好，真是前所未有。那些上等的弟子，能夠遇到這樣的教誨，不是太妙了嗎？現在我蒙受佛陀的恩惠，才聽聞到這樣的佛法，我願意捨棄家庭，接受具足戒。』 阿難稟告佛陀說：『這位外道須跋，願意接受佛陀的教誨，自然法則，捨棄家庭，出家受戒，成為沙門。』 佛陀認可了他出家的意願，說：『他是我最後一位證得清凈見解的人，這位外道須跋。』於是就為他授戒，讓他成為比丘。須跋一心一意地修行不放逸，以堅強的意志來約束自己，斷除煩惱。就像他所期望的那樣，剃除鬚髮，披上袈裟，以對佛法的堅定信仰離開了家庭，爲了追求真理而修行，內心清凈，自己證悟，成就解脫，行為如法，已經完全明白真理。賢者須跋已經度脫生死，證得阿羅漢果，他自己想：『我不能等到佛陀般涅槃。』於是就先入滅了，而佛陀隨後才入滅。 那時，佛陀告訴眾比丘：『我滅度之後，如果有一些外道，或者其他學派的人，想要捨棄束髮，來到佛法之地，接受佛法的洗禮，捨棄家庭，出家受戒，應當允許他們成為沙門。為什麼呢？因為他們有很大的決心。應當先讓他們接受三個月的考察，看看他們是否能夠自我約束，用心修行？如果他們的言行一致，能夠捨棄罪惡，就先為他們授十戒。三年沒有犯戒，再為他們授二百五十戒；這十戒是根本，二百四十戒是禮節威儀。能夠遵守這些戒律的人，諸天都會為他們感到歡喜。』 『凡是希望受戒出家成為沙門的人，有四種因緣，他們都有嚮往佛道的心意。我滅度之後，或許有人因為離開官職，而求出家；或許有人因為年老體衰，而求出家；或許有人因為貧困潦倒，而求出家；或許有人因為修習正法，而求出家。如果那些賢能之士，修習正法，年老體衰，貧困潦倒，以及離開官職的人，來出家修行，他們對於衣食，只要能夠滿足基本需求就可以了；接受誦讀佛法，如果能夠像梵行一樣修行，就可以長久住下去，這樣可以使更多的人得到安樂，更多的人得到解脫，世間得到依靠，利益諸天和人類。所以說，遵循佛法的人，現世可以得到安樂，現世可以得到解脫，應當好好地接受。』 『那麼，是什麼佛法能夠使人現世得到安樂和解脫呢？就是佛陀所說的十二部經：一、契經，二、應頌，三、記別，四、諷誦，五、譬喻，六、本起，七、本事，八、未曾有，九、方廣，十、論議，十一、生經，十二、授記。這稱為佛法。如果能夠奉行，守護如法，那麼現世就可以得到安樂，可以得到解脫，只要好好地接受，守護，諷誦，正念思維，使清凈的道，得以長久住世。你們這些弟子，應當自我勉勵，不要懈怠，不要認為佛陀已經離去，就沒有可以依靠的了。一定要繼承佛陀的教誨，常常在半月望晦的時候講戒，在六齋日的時候，高座誦經，一心歸向佛法，要像佛陀還在世一樣。』 『還有，善男子善女人，應當追念四件事：第一件是佛陀作為菩薩初次降生的時候；第二件是佛陀開始證得無上正等正覺的時候；第三件是佛陀開始說法，轉法輪的時候；第四件是佛陀捨棄所受的餘生，進入無為涅槃的時候。應當思考這些，唸佛陀降生的時候，福德是如此的廣大；佛陀得道的時候，神力是如此的強大；佛陀轉法輪的時候，度化眾生是如此的眾多；佛陀將要滅度的時候，遺留的佛法是如此的珍貴。』
'The Eightfold Path is definite, always non-active, accomplishing the practice of the four dhyanas. Monks and Brahmins, following this Eightfold Path, can achieve the four stages of enlightenment, and be able to roar like a lion. My virtuous disciples, practicing without negligence, the desires of the world will be extinguished, and thus they can attain the Arhatship.' Then Subhadda said to Ananda, 'Excellent, virtuous one! This benefit is so great and wonderful, it is truly unprecedented. Those superior disciples, being able to encounter such teachings, isn't it marvelous? Now, having received the Buddha's grace, I have heard such Dharma, I wish to leave my home and receive the full ordination.' Ananda reported to the Buddha, 'This outsider Subhadda, wishes to receive the Buddha's teachings, the natural law, leave his home, and be ordained as a monk.' The Buddha approved of his intention to leave home, saying, 'He is the last one who will attain pure vision, this outsider Subhadda.' Then he ordained him as a bhikkhu. Subhadda practiced diligently without negligence, restraining himself with a strong will, and cutting off afflictions. Just as he had wished, he shaved his head and beard, put on the robe, and left his home with firm faith in the Dharma, practicing to seek the truth, his mind purified, realizing enlightenment himself, achieving liberation, acting in accordance with the Dharma, and having fully understood the truth. The virtuous Subhadda had already transcended birth and death, attaining Arhatship. He thought to himself, 'I cannot wait for the Buddha to enter Parinirvana.' So he entered Nirvana first, and the Buddha followed later. At that time, the Buddha told the bhikkhus, 'After my Parinirvana, if there are some outsiders, or people from other schools, who wish to abandon their hair knots, come to the land of Dharma, receive the cleansing of the Dharma, leave their homes, and be ordained, you should allow them to become monks. Why? Because they have great determination. You should first let them undergo a three-month probation, to see if they can restrain themselves and practice diligently? If their words and actions are consistent, and they can abandon their sins, then first give them the ten precepts. If they do not violate the precepts for three years, then give them the two hundred and fifty precepts; the ten precepts are the foundation, and the two hundred and forty precepts are the rules of conduct. Those who can follow these precepts, the devas will rejoice for them.' 'Those who wish to be ordained as monks have four reasons, they all have the intention to aspire to the path of the Buddha. After my Parinirvana, perhaps some will seek ordination because they have left their official positions; perhaps some will seek ordination because they are old and frail; perhaps some will seek ordination because they are poor and destitute; perhaps some will seek ordination because they are practicing the right Dharma. If those who are virtuous, practicing the right Dharma, old and frail, poor and destitute, and those who have left their official positions, come to practice, they should only seek enough food and clothing to meet their basic needs; if they accept and recite the Dharma, and practice like the Brahmacarya, they can live here for a long time, so that more people can find peace, more people can be liberated, the world can have a refuge, and benefit the devas and humans. Therefore, it is said that those who follow the Dharma can find peace and liberation in this life, and should accept it well.' 'So, what is the Dharma that can bring peace and liberation in this life? It is the twelve divisions of the scriptures spoken by the Buddha: 1. Sutra, 2. Geya, 3. Vyakarna, 4. Gatha, 5. Udana, 6. Nidana, 7. Itivuttaka, 8. Jataka, 9. Vaipulya, 10. Adbhutadharma, 11. Avadana, 12. Upadesha. This is called the Dharma. If one can practice and protect it according to the Dharma, then one can find peace and liberation in this life, as long as one accepts it well, protects it, recites it, and thinks with right mindfulness, so that the pure path can be maintained for a long time. You disciples, should encourage yourselves, do not be lazy, do not think that since the Buddha has left, there is no one to rely on. You must inherit the Buddha's teachings, and often on the half-month and new moon days, preach the precepts, and on the six fast days, recite the scriptures on the high seat, and focus your mind on the Dharma, as if the Buddha were still alive.' 'Furthermore, good men and good women, should remember four things: the first is when the Buddha first descended as a Bodhisattva; the second is when the Buddha first attained Anuttara-samyak-sambodhi; the third is when the Buddha began to preach the Dharma and turn the wheel of Dharma; the fourth is when the Buddha abandoned the remaining life he had received and entered Nirvana. You should contemplate these things, remember that when the Buddha was born, his merits were so great; when the Buddha attained enlightenment, his spiritual power was so strong; when the Buddha turned the wheel of Dharma, he liberated so many beings; when the Buddha was about to enter Nirvana, the Dharma he left behind was so precious.'
。次中末時，有思念此，起意行者，皆生天上。若以受此而有疑望，非意在佛及法聖眾，苦習盡道，汝諸比丘，當解所問令如我在，為以是語面所問佛亦真弟子，自所問告及從我解說之。」
賢者阿難，在後扇佛，應曰：「唯諾，皆已愿樂，無一比丘有疑非意于佛法眾四諦者也。」
佛語阿難：「其已愿樂如來正化，于佛法眾苦習盡道，無所疑者，當棄貪慾慢悷之心，遵承佛教，以精進受，默惟道行，是為最後佛之遺令，必共順之。汝諸比丘，觀佛儀容，難復得睹，卻後一億四千餘歲，乃當復有彌勒佛耳，難常遇也。天下有漚曇缽，不華而實，若其生華，則世有佛。佛為世間日，恒憂除眾冥，自我為聖師，年至七十九，所應作者，亦已究暢，汝其勉之，夜已半矣。」
於是佛作一禪之思惟，通第一禪，又起二禪之思惟，通第二禪，又起三禪之思惟，通第三禪，又起四禪之思惟，通第四禪；又起空無際之思惟，通空無際，又起識無量之思惟，通識無量，又起無所用之思惟，通無所用，又起不想入之思惟，通不想入；又起想知滅之思惟，通想知滅。是時阿難，問阿那律：「佛已滅度耶？」答言：「未也。佛方思念想知滅之思惟。」阿難言：「昔聞佛說，從四禪思惟，至於無知棄所受余無為之情，乃般泥曰。」
時，佛舍想知滅還思不想入，舍不想入思無所用，舍無所用思識無量，舍識無量思空無際；舍空無際思第四禪，舍於四禪思第三禪，舍於三禪思第二禪，舍於二禪思第一禪；從一禪思復至三禪，便從四禪反於無知棄所受余泥洹之情，便般泥洹。
當此之時，地大震動，諸天龍神，側塞空中，散華如雨，莫不嘆慕，而來供養。時，第二天帝釋，下說頌曰：
「陰行無有常， 但為興衰法， 生者無不死， 佛滅之為樂。」
第七梵天下說頌曰：
「妙哉佛已棄， 一切世間猗， 廣遺清凈教， 三界中無比， 神真力無畏， 光明滅于茲。」
賢者阿那律說頌曰：
「佛已無為住， 不用出入息， 本由自然來， 靈耀於是沒。 意凈無所著， 為人受斯疾， 施惠教已遍， 乃退歸寂滅。 惟茲遇佛者， 莫不蒙恩澤， 今已淪清虛， 求了時復出
現代漢語譯本：在臨近午夜時分，如果有人思念佛陀，並因此發起修行的意願，這些人都會往生天界。如果有人接受佛法卻心存疑慮，並非真心皈依佛、法、僧三寶，以及苦、集、滅、道四諦，你們這些比丘，應當像我一樣解答他們的疑問，讓他們明白。這樣，當他們面對面詢問佛陀時，才能算是真正的佛弟子，他們所問的問題以及我所解釋的，才能被接受。 賢者阿難在佛陀身後為他扇風，應答道：『是的，世尊，大家都已經心悅誠服，沒有一位比丘對佛、法、僧三寶以及四諦教義有任何懷疑或不理解。』 佛陀告訴阿難：『那些已經真心接受如來正法教化，對佛、法、僧三寶以及苦、集、滅、道四諦沒有任何懷疑的人，應當捨棄貪慾、傲慢和懈怠之心，遵循佛陀的教誨，精進修行，默唸佛法，這是佛陀最後的遺囑，你們必須共同遵守。你們這些比丘，看看佛陀的儀容，以後很難再見到，要過一億四千多年，才會有彌勒佛出世，很難遇到啊。世間有優曇缽花，不開花而結果，如果它開花，就表示世間有佛出世。佛陀是世間的太陽，永遠消除眾生的黑暗。我作為聖師，今年七十九歲，該做的事情都已經完成了，你們要努力啊，現在已經半夜了。』 於是，佛陀進入初禪的禪定，又進入二禪的禪定，又進入三禪的禪定，又進入四禪的禪定；又進入空無邊處的禪定，又進入識無邊處的禪定，又進入無所有處的禪定，又進入非想非非想處的禪定；又進入滅盡定的禪定。這時，阿難問阿那律：『佛陀已經涅槃了嗎？』阿那律回答說：『還沒有。佛陀正在思念滅盡定的禪定。』阿難說：『我以前聽佛陀說過，從四禪的禪定，進入到無知，捨棄所受的其餘無為之情，才會進入涅槃。』 這時，佛陀捨棄滅盡定，回到非想非非想處，捨棄非想非非想處，回到無所有處，捨棄無所有處，回到識無邊處，捨棄識無邊處，回到空無邊處；捨棄空無邊處，回到四禪，捨棄四禪，回到三禪，捨棄三禪，回到二禪，捨棄二禪，回到初禪；從初禪又回到三禪，然後從四禪回到無知，捨棄所受的其餘涅槃之情，就進入了涅槃。 當佛陀涅槃時，大地劇烈震動，諸天龍神，擠滿了天空，散落的花朵像雨一樣落下，無不嘆息悲傷，前來供養。這時，第二天帝釋，說了偈頌： 『五蘊的執行無常，只是生滅的法則，有生必有死，佛陀的涅槃是快樂的。』 第七梵天王說了偈頌： 『太好了，佛陀已經捨棄了一切世間的依賴，廣泛地留下了清凈的教誨，在三界中無與倫比，神聖真實的力量無所畏懼，光明在這裡熄滅了。』 賢者阿那律說了偈頌： 『佛陀已經安住在無為的境界，不再需要呼吸，本來就是自然而來的，靈光在這裡消失了。心意清凈沒有執著，爲了眾生承受這樣的疾病，施予恩惠教化已經普及，然後退回寂滅。只有遇到佛陀的人，沒有不蒙受恩澤的，現在已經融入清虛，尋求了悟時再出現。』
English version: Near midnight, if anyone thinks of the Buddha and, because of this, initiates the intention to practice, all these will be reborn in the heavens. If anyone accepts the Dharma but harbors doubts, not sincerely taking refuge in the Buddha, Dharma, and Sangha, as well as the Four Noble Truths of suffering, its origin, its cessation, and the path, you bhikkhus should resolve their doubts as I would, so they understand. In this way, when they ask the Buddha face to face, they can be considered true disciples of the Buddha, and their questions and my explanations can be accepted. The venerable Ananda, fanning the Buddha from behind, responded: 'Yes, Venerable One, everyone is already convinced and willing, and not a single bhikkhu has any doubts or misunderstandings about the Buddha, Dharma, Sangha, and the Four Noble Truths.' The Buddha told Ananda: 'Those who have sincerely accepted the Tathagata's true teachings, and have no doubts about the Buddha, Dharma, Sangha, and the Four Noble Truths of suffering, its origin, its cessation, and the path, should abandon greed, arrogance, and laziness, follow the Buddha's teachings, practice diligently, and contemplate the Dharma. This is the Buddha's last testament, and you must all abide by it. You bhikkhus, look at the Buddha's countenance, it will be difficult to see again. After more than one hundred and forty million years, Maitreya Buddha will appear, and it will be difficult to encounter. In the world, there is the Udumbara flower, which bears fruit without blooming. If it blooms, it indicates that a Buddha has appeared in the world. The Buddha is the sun of the world, forever dispelling the darkness of sentient beings. I, as a holy teacher, am seventy-nine years old this year, and what should be done has already been completed. You must strive hard, it is already midnight.' Then, the Buddha entered the meditation of the first dhyana, then entered the meditation of the second dhyana, then entered the meditation of the third dhyana, then entered the meditation of the fourth dhyana; then entered the meditation of the sphere of infinite space, then entered the meditation of the sphere of infinite consciousness, then entered the meditation of the sphere of nothingness, then entered the meditation of the sphere of neither perception nor non-perception; then entered the meditation of the cessation of perception and feeling. At this time, Ananda asked Anuruddha: 'Has the Buddha already entered Nirvana?' Anuruddha replied: 'Not yet. The Buddha is contemplating the meditation of the cessation of perception and feeling.' Ananda said: 'I previously heard the Buddha say that from the meditation of the fourth dhyana, entering into non-knowing, abandoning the remaining unconditioned feelings, one would enter Nirvana.' At this time, the Buddha abandoned the cessation of perception and feeling, returned to the sphere of neither perception nor non-perception, abandoned the sphere of neither perception nor non-perception, returned to the sphere of nothingness, abandoned the sphere of nothingness, returned to the sphere of infinite consciousness, abandoned the sphere of infinite consciousness, returned to the sphere of infinite space; abandoned the sphere of infinite space, returned to the fourth dhyana, abandoned the fourth dhyana, returned to the third dhyana, abandoned the third dhyana, returned to the second dhyana, abandoned the second dhyana, returned to the first dhyana; from the first dhyana, returned to the third dhyana, then from the fourth dhyana, returned to non-knowing, abandoning the remaining feelings of Nirvana, and then entered Nirvana. When the Buddha entered Nirvana, the earth shook violently, and the gods and dragons filled the sky, scattering flowers like rain, all sighing with sorrow, and came to make offerings. At this time, the second heavenly king, Indra, spoke a verse: 'The operation of the aggregates is impermanent, merely the law of arising and passing away, what is born must die, the Buddha's Nirvana is joy.' The seventh Brahma king spoke a verse: 'Wonderful, the Buddha has abandoned all worldly reliance, widely leaving behind pure teachings, unparalleled in the three realms, the sacred and true power is fearless, the light has extinguished here.' The venerable Anuruddha spoke a verse: 'The Buddha has already dwelt in the unconditioned state, no longer needing to breathe, originally coming from nature, the spiritual light has disappeared here. The mind is pure and without attachment, enduring such illness for the sake of sentient beings, bestowing grace and teachings have already spread, then retreating to stillness. Only those who have encountered the Buddha, none have not received grace, now having merged into emptiness, seeking to understand when to reappear.'
是時諸比丘，皆騷擾徘徊呼言：「駃哉！佛般泥曰。一何疾哉！世間眼滅。」中有憂嘆，自悲念世間苦，不得是道；中有尸視惟心猗有從因緣起，以作復作，受非常苦，生輒有死，死則復生，生死往來，精神不滅，莫致是處。賢者阿那律言：「止！止！阿難！曉眾比丘，上天見此以為荒迷；安有舍家入自然律而不能用法利自解？」阿難拭淚而問：「上有幾天？」答曰：「從威耶越，至漚荼廟，及熙連河四百八十里，諸天充滿，無有空缺。徘徊騷擾，皆言：『駃哉！佛般泥曰。亦大疾哉！世間眼滅。』中有憂嘆，自悲念世間苦，貪慾所蔽，不見斯道；或相曉言：『佛說生死本從緣起，意作復作，受非常苦，生輒有死，死則復生，識隨行走，莫知泥洹。佛已度世，宜各精進，夜至過半。』」阿那律令阿難入告城中：「佛已滅度，所欲施作，宜及時為。」
阿難入告城中，諸華聞之，莫不驚愕，踴躄悲言：「何其駃乎！佛般泥曰。何其疾乎！世間眼滅。」舉城中相會聚，奉持華香，詣佛舍利，稽首作禮，承事供養，共問阿難：「葬法雲何？」答如教說，轉輪王法，佛當復勝。諸豪姓言：「寧可假期七日，欲奉伎樂華香燈燭，展我曹心。」阿難答言：「恣聽所欲。」諸華即共作，黃金罌，黃金輿床，黃金棺，為鐵槨，具新劫波錦五百張㲲。是時四面人眾，周滿四百八十里中，皆赍伎樂華香，來詣雙樹，共舉佛身，置黃金床上，而以伎樂，禮事供養。
於是諸華選眾童男，使扶持輿床，欲至漚荼神地，如阇維之，而諸童子不能得前近佛舁床；又復更進，至於再三，了不得持。賢者阿那律語阿難言：「所以不得舁佛床者，是諸天意，欲使諸華童子，倚床左面，諸天右面，國人隨後，共舉床入東城門，遍住城中，施天樂供養訖，出西城門，置漚荼地，累積眾香乃阇維之。」阿難言：「諾。敬如天愿。」以告諸華，皆曰敬從。即使諸僮左面屬若干種繒，系床左角，天于右面屬諸天繒系床右角而綍之，余無數天，于虛空中，散天雜華，而雨澤香
現代漢語譯本：當時，眾比丘都騷動不安，徘徊著呼喊：『太快了！佛陀入滅了。多麼迅速啊！世間的眼睛熄滅了。』其中一些人憂愁嘆息，為自己身處世間苦難而悲傷，無法獲得解脫之道；另一些人則靜觀，認為一切都由因緣而起，因果循環，承受無盡的痛苦，生了又死，死了又生，生死輪迴，精神不滅，卻不知歸宿。賢者阿那律說：『住口！住口！阿難！告訴眾比丘，天界看到這種情況會認為我們是迷茫的；怎麼會有捨棄世俗生活，進入自然規律的修行者，卻不能運用佛法來解脫自己呢？』阿難擦乾眼淚問道：『上面有多少天？』阿那律回答說：『從威耶越到漚荼廟，以及熙連河，四百八十里範圍內，諸天都充滿了，沒有空缺。他們徘徊騷動，都說：『太快了！佛陀入滅了。也太快了！世間的眼睛熄滅了。』其中一些人憂愁嘆息，為自己身處世間苦難而悲傷，被貪慾矇蔽，看不到解脫之道；有些人則互相勸慰說：『佛陀說過生死根本由因緣而起，意念造作，承受無盡的痛苦，生了又死，死了又生，意識隨之流轉，不知涅槃。佛陀已經度化了世間，我們應該各自精進修行，現在已經過半夜了。』阿那律讓阿難進城告知：『佛陀已經入滅，想要佈施供養的，應該及時行動。』 阿難進城告知，城中百姓聽到訊息，無不驚愕，頓足悲呼：『怎麼這麼快！佛陀入滅了。怎麼這麼快！世間的眼睛熄滅了。』全城百姓聚集在一起，拿著鮮花香料，前往佛陀舍利所在之處，叩首作禮，承事供養，一起問阿難：『葬禮應該如何進行？』阿難按照佛陀的教導，說應該按照轉輪王的葬禮進行，佛陀的葬禮應該更加隆重。一些豪門貴族說：『能否延期七天，讓我們奉上歌舞、鮮花、香燭，表達我們的心意。』阿難回答說：『隨你們的意願。』於是，百姓們共同製作了黃金罐、黃金靈床、黃金棺材，以及鐵製的槨，準備了五百張新的劫波錦緞。當時，四面八方的人們，在四百八十里的範圍內，都帶著歌舞、鮮花、香料，來到雙樹林，共同抬起佛陀的遺體，放在黃金靈床上，用歌舞進行禮敬供養。 於是，百姓們挑選了一些童男，讓他們扶持靈床，想要前往漚荼神地，按照火葬的方式進行火化，但是這些童子卻無法靠近佛陀的靈床；他們又嘗試了幾次，仍然無法抬起。賢者阿那律告訴阿難說：『之所以無法抬起佛陀的靈床，是諸天的意思，他們想讓百姓的童子在靈床的左側，諸天在右側，國人在後面，共同抬著靈床進入東城門，在城中巡遊，接受天樂供養后，再從西城門出去，放置在漚荼之地，堆積香木進行火化。』阿難說：『好的，遵從天意。』並將此事告知了百姓，百姓們都表示遵從。於是，讓童子們在左側繫上各種絲綢，繫在靈床的左角，諸天在右側繫上天界的絲綢，繫在靈床的右角，然後一起抬起靈床，無數的天人在虛空中散落天花，降下香雨。
English version: At that time, all the monks were agitated, pacing back and forth, and crying out, 'How quick! The Buddha has entered Nirvana. How swift! The eye of the world has been extinguished.' Some were sorrowful and sighed, lamenting their suffering in the world and their inability to attain the path of liberation; others observed calmly, believing that everything arose from causes and conditions, that karma cycled endlessly, enduring immeasurable suffering, being born and dying, dying and being born again, the spirit not perishing, yet not knowing its destination. The venerable Aniruddha said, 'Stop! Stop! Ananda! Inform the monks that the heavens will see this as confusion; how can those who have left their homes to enter the natural law not use the Dharma to liberate themselves?' Ananda wiped away his tears and asked, 'How many heavens are above?' Aniruddha replied, 'From Viyaya to the temple of Ouda, and the river of Xilian, within four hundred and eighty miles, the heavens are filled, with no space left. They are pacing and agitated, all saying, 'How quick! The Buddha has entered Nirvana. How very swift! The eye of the world has been extinguished.' Some are sorrowful and sigh, lamenting their suffering in the world, obscured by greed, unable to see the path of liberation; others are consoling each other, saying, 'The Buddha said that the root of birth and death arises from causes and conditions, that intention creates and recreates, enduring immeasurable suffering, being born and dying, dying and being born again, consciousness following its course, not knowing Nirvana. The Buddha has already liberated the world, we should each strive diligently, it is already past midnight.' Aniruddha instructed Ananda to go into the city and announce, 'The Buddha has entered Nirvana, those who wish to make offerings should do so in a timely manner.' Ananda went into the city to announce the news, and the people of the city, upon hearing it, were all shocked, stamping their feet and crying out, 'How quick! The Buddha has entered Nirvana. How very swift! The eye of the world has been extinguished.' The entire city gathered together, carrying flowers and incense, and went to where the Buddha's relics were, bowing their heads in reverence, making offerings, and together they asked Ananda, 'How should the funeral be conducted?' Ananda, following the Buddha's teachings, said that it should be conducted according to the funeral rites of a Chakravartin king, and that the Buddha's funeral should be even more grand. Some of the noble families said, 'Could we postpone it for seven days, so that we may offer music, flowers, and lamps, to express our hearts?' Ananda replied, 'As you wish.' So, the people together made a golden urn, a golden bier, a golden coffin, and an iron outer coffin, and prepared five hundred new pieces of fine silk. At that time, people from all directions, within a radius of four hundred and eighty miles, all brought music, flowers, and incense, and came to the twin Sala trees, and together they lifted the Buddha's body, placed it on the golden bier, and made offerings with music and reverence. Then, the people selected some young boys to support the bier, intending to go to the sacred site of Ouda, to cremate the body according to the cremation rites, but these boys could not get close to the Buddha's bier; they tried again several times, but still could not lift it. The venerable Aniruddha said to Ananda, 'The reason why the Buddha's bier cannot be lifted is the will of the heavens, they wish for the boys of the people to be on the left side of the bier, the heavens on the right side, and the people of the country behind, together lifting the bier and entering the east gate of the city, parading through the city, receiving the offerings of heavenly music, and then exiting through the west gate, placing it at the site of Ouda, and piling up fragrant wood for cremation.' Ananda said, 'Yes, I will respect the will of the heavens.' And he informed the people of this, and they all said they would comply. So, they had the boys on the left side attach various silks to the left corner of the bier, and the heavens on the right side attach heavenly silks to the right corner of the bier, and then together they lifted the bier, and countless heavens in the sky scattered heavenly flowers and rained down fragrant rain.
是時，婆賢大臣，與拘夷大臣議，欲以人樂贊紹天樂俱送舍利，即如所議，徐行入東城門，周遍城中，四衢道里巷處處住，施華香伎樂，出西城門，到漚荼地，持劫波錦纏佛身體，五百張㲲，次纏千過，麻油澤膏，灌滿金棺，已內佛身，舉黃金棺，置鐵槨中。庫藏既殯，積眾香畢，漚蘇大臣，執火而欲燃佛，積火至輒滅，三進不然。賢者阿那律語阿難言：「火所以不然者，是諸天意。見大迦葉，將五百眾，從波旬來，已在半道，欲面禮佛故，使火不燃耳。」阿難言：「諾。敬如天愿。」
是時，有異道士，名阿夷維，見佛滅度，得天曼那羅華，去至半道，迦葉見之就車問：「子知我所事聖師佛乎？」即答言：「我舉知之，般泥曰已七日，天人普會供養其身，吾從彼來，得此天華。」於是迦葉悵然不樂。五百比丘中，有徘徊騷擾仰天呼怨：「佛般泥曰，一何巨疾！世間眼滅。」中有憂嘆悲傷，念世間苦，為恩愛縛，不見斯道。迦葉曉言：「諸賢者釋憂，當知有身皆從緣起，心作復作，致非常苦，生者輒死，死則有生，五道無安，唯泥洹樂。未得道者，當求法利，舍有為無所會則得矣，攝衣疾行可見佛身。」其眾中有名檀頭者，亦釋家子與佛同出，止諸比丘言：「何為復憂，我曹從今已得自在，彼老常言：『當應行是，不應行是。』今彼長逝不甚往耶？」迦葉不悅。行到雙樹至睹佛積，謂阿難言：「及未阇維，請見佛身。」阿難對曰：「佛身已纏，淹用麻油，藏在金棺，外積眾香，匝灌澤膏，雖未阇維，固已難見。」迦葉請至三，阿難答如初，以為佛身難復得見。於是佛尸從重棺里雙出兩足，一切見者莫不歡喜，迦葉稽首作禮，見佛足上而有異色，仰問阿難：「佛身金色，是何故異？」阿難答言：「有羸老母，稽首佛足，墮淚其上，故異色耳。」大迦葉又不悅，乃喟然讚頌曰：
「彼為滅不生， 不復受老死， 亦為不復會， 無有相逢憎。 本已舍恩愛， 不為別離憂， 當爲求方便， 令致得是處。 佛為五陰凈， 已斷不復有， 亦又不為為， 有受是五陰。 苦為已畢盡， 有本亦已除， 當仂求方便， 令得如是安。 佛已斷世間， 愛慾一切解， 亦為悉能忍， 得離諸患難
當時，婆賢大臣和拘夷大臣商議，想用人間音樂和天樂一同護送佛舍利。他們按照商議，緩緩地從東城門進入，在城中各處，包括四通八達的道路和街巷都停留，施放鮮花香料，演奏音樂。然後從西城門出去，到達漚荼地。他們用劫波錦包裹佛的遺體，先用五百張㲲，再纏繞上千層。之後，用麻油和油脂灌滿金棺，將佛身放入其中。抬起金棺，放入鐵槨中。庫藏安葬完畢，堆積好各種香料后，漚蘇大臣拿著火想要點燃佛身，但火堆積到那裡就熄滅，嘗試了三次都無法點燃。賢者阿那律告訴阿難說：『火之所以無法點燃，是諸天的意思。因為大迦葉正帶領五百僧眾，從波旬那裡趕來，已經走到半路，想要瞻仰佛陀的遺容，所以才讓火無法點燃。』阿難說：『好的，我遵從天意。』 這時，有個外道道士，名叫阿夷維，他看到佛陀涅槃，得到了天上的曼陀羅花。他在半路上遇到了迦葉，迦葉就下車問他：『你知道我所侍奉的聖師佛陀嗎？』他回答說：『我當然知道，他涅槃已經七天了，天人們都聚集在一起供養他的遺體，我就是從那裡來的，得到了這天上的花。』於是迦葉悵然若失，心中不悅。五百比丘中，有人徘徊不安，仰天呼喊抱怨：『佛陀涅槃，怎麼如此之快！世間的眼睛都滅了。』有人憂愁嘆息，悲傷不已，想到世間的苦難，被恩愛束縛，看不到解脫之道。迦葉開導他們說：『各位賢者，請放下憂愁，應當知道有形之身都是因緣而生，心念造作，導致無常的痛苦。生者必然會死，死後又會再生，五道輪迴沒有安寧，只有涅槃才是真正的快樂。沒有得道的人，應當尋求佛法利益，捨棄有為法，達到無所執著，就能得到解脫。』說完，他整理好衣物，快步前行，想要見到佛陀的遺體。他們之中有個名叫檀頭的人，也是釋迦族人，和佛陀一同出家，他阻止其他比丘說：『為什麼還要憂愁呢？我們從今以後已經得到自由了，那個老傢伙總是說：『應當做這個，不應當做那個。』現在他已經去世了，不是很好嗎？』迦葉聽了很不高興。他們走到雙樹林，看到佛陀的遺體堆積在那裡，就對阿難說：『在火化之前，請讓我見見佛陀的遺體。』阿難回答說：『佛陀的遺體已經包裹好了，浸泡了麻油，藏在金棺里，外面堆積了各種香料，還澆灌了油脂，雖然還沒有火化，但確實很難再見到了。』迦葉請求了三次，阿難都像之前那樣回答，認為佛陀的遺體很難再見到了。這時，佛陀的遺體從重重棺槨中伸出雙腳，所有見到的人都非常歡喜。迦葉跪拜行禮，看到佛足上有異樣的顏色，就抬頭問阿難：『佛陀的身體是金色的，為什麼腳上的顏色不一樣呢？』阿難回答說：『有個衰老的母親，跪拜佛足，眼淚滴在上面，所以顏色才不一樣。』大迦葉聽了更加不悅，於是嘆息著讚頌道： 『他已經滅盡了生，不再承受衰老和死亡，也不會再有相遇和憎恨。他早已捨棄了恩愛，不再為離別而憂愁，應當尋求方便法門，才能達到他所到達的境界。佛陀的五陰清凈，已經斷絕不再有，也不會再有五陰的受生。苦難已經完全結束，苦的根源也已經去除，應當努力尋求方便法門，才能得到這樣的安寧。佛陀已經斷絕了世間的愛慾，一切都已解脫，也能夠忍受一切，脫離各種患難。』
At that time, the minister Po Xian and the minister Ju Yi discussed that they wanted to send the Buddha's relics with both human music and heavenly music. As they had discussed, they slowly entered through the east gate of the city, stopping at various places in the city, including the main roads and alleys, offering flowers and incense, and playing music. Then they went out through the west gate and arrived at the Ou Tuo land. They wrapped the Buddha's body with Jie Bo brocade, first with five hundred layers of felt, and then wrapped it with thousands of layers. After that, they filled the golden coffin with sesame oil and grease, and placed the Buddha's body inside. They lifted the golden coffin and placed it in an iron outer coffin. Once the burial was completed and various incense were piled up, the minister Ou Su took the fire and wanted to ignite the Buddha's body, but the fire would go out as soon as it was piled up, and it could not be ignited after three attempts. The wise Anaruddha told Ananda: 'The reason why the fire cannot be ignited is the will of the heavens. It is because Mahakasyapa is leading five hundred monks, coming from the direction of Mara, and is already halfway there, wanting to pay homage to the Buddha's remains, so the fire cannot be ignited.' Ananda said: 'Okay, I will follow the will of the heavens.' At this time, there was a heretic ascetic named Ayiwei, who saw the Buddha's Nirvana and obtained heavenly Mandarava flowers. He met Kasyapa on the way, and Kasyapa got out of his chariot and asked him: 'Do you know the holy teacher Buddha whom I serve?' He replied: 'Of course I know, he has been in Nirvana for seven days, and the heavenly beings have gathered to make offerings to his remains. I came from there and obtained these heavenly flowers.' Then Kasyapa was lost and unhappy. Among the five hundred monks, some were restless, looking up to the sky and complaining: 'The Buddha's Nirvana, how so fast! The eyes of the world are extinguished.' Some were worried and sighed, saddened by the suffering of the world, bound by love and affection, unable to see the path to liberation. Kasyapa enlightened them, saying: 'Dear wise ones, please put aside your worries, you should know that the physical body arises from conditions, and the mind creates and recreates, leading to impermanent suffering. Those who are born will inevitably die, and after death there will be rebirth. The five realms of existence have no peace, only Nirvana is true happiness. Those who have not attained enlightenment should seek the benefits of the Dharma, abandon conditioned phenomena, and reach non-attachment, then they can attain liberation.' After speaking, he adjusted his clothes and walked quickly, wanting to see the Buddha's remains. Among them, there was a person named Tantou, who was also from the Shakya clan and had left home with the Buddha. He stopped the other monks and said: 'Why are you still worried? From now on, we have gained freedom. That old fellow always said: 'You should do this, you should not do that.' Now that he has passed away, isn't that good?' Kasyapa was very displeased. They arrived at the twin Sala trees and saw the Buddha's remains piled up there. He said to Ananda: 'Before the cremation, please let me see the Buddha's body.' Ananda replied: 'The Buddha's body has already been wrapped, soaked in sesame oil, and placed in a golden coffin. Various incense have been piled up outside, and grease has been poured over it. Although it has not been cremated, it is indeed difficult to see it again.' Kasyapa requested three times, and Ananda answered as before, thinking that the Buddha's body would be difficult to see again. At this time, the Buddha's body extended both feet from the heavy coffin, and all who saw it were very happy. Kasyapa knelt down and paid homage, and saw that there was a different color on the Buddha's feet. He looked up and asked Ananda: 'The Buddha's body is golden, why is the color on his feet different?' Ananda replied: 'There was an old mother who knelt down at the Buddha's feet, and her tears fell on them, so the color is different.' Mahakasyapa was even more displeased, and then sighed and praised: 'He has extinguished birth, no longer enduring old age and death, nor will there be meeting and hatred again. He has long abandoned love and affection, no longer worrying about separation. One should seek expedient means to reach the state he has reached. The Buddha's five aggregates are pure, already cut off and no longer existing, nor will there be the rebirth of the five aggregates. Suffering has completely ended, and the root of suffering has also been removed. One should strive to seek expedient means to attain such peace. The Buddha has cut off worldly desires, all are liberated, and he is also able to endure all, escaping all kinds of hardships.'
為已自安隱， 亦致天下安， 當爲稽首是， 永得度三界。 佛所說經戒， 為世間最明， 已廣現正道， 審諦無所疑。 亦遍活天下， 令得度老死， 諸得值佛者， 誰不受弘恩。 譬月照于夜， 為除陰冥闇， 如日照于晝， 能使天下明。 亦如電光現， 為暫照厚云， 佛明一時出， 都已明三界。 一切所名河， 無過崑崙河， 一切名大水， 亦為無過海。 一切星宿中， 月為第一明， 佛為世間導， 天上天下尊。 佛所以度世， 福施已周匝， 所說教戒行， 在在悉分明。 亦以法流佈， 弟子樂受行， 令天人鬼神， 龍敬承行禮。」
迦葉說已，稽首佛足，繞積三匝，卻住一面。諸比丘、比丘尼、清信士、清信女，天、龍、鬼神王、天樂神、質諒神、金翅鳥神、愛慾神、蛇軀神，各前稽首佛足，繞積三匝，一面住畢。於是佛積不燒自燃。賢者阿難，時說頌曰：
「佛以中外凈， 為梵世之身， 本乘精神下， 而今措於是。 錦纏㲲千過， 不用衣著軀， 亦不以浣濯， 如一凈鮮明。」
至終其夜，佛積燒盡，自然生四樹：蘇禪尼樹、迦維屠樹、阿世鞮樹、尼拘類樹。國諸豪姓，共撿佛骨，盛滿黃金罌，置於輿床，舁入城中著大殿上，共作伎樂，散華燒香禮事供養。時，波旬國諸華氏、可樂國諸拘鄰、有衡國諸滿離、神州國諸梵志、維耶國諸離揵，聞佛止雙樹般泥曰，各嚴四種兵，像兵馬兵車兵步兵，到拘夷止城外，遣使者言：「聞佛眾祐止此滅度，彼亦我師，敬慕之心，並來從君，請佛骨分，欲還本土，立起塔廟。」拘夷王言：「佛自來此，我當供養，遠苦諸君，舍利分不可得。」赤澤國諸釋氏，亦嚴四兵，來到報言：「聞佛眾祐止此滅度，是釋聖雄出自我親，實我諸父，敬慕之心，來請骨分，還立塔廟。」王答如初，不肯與分。摩竭王阿阇世，又嚴四兵，度河津來，使梵志毛蹶入問訊息，致慇勤言：「吾本宿夜，信心友汝，無取無諍，今佛眾祐止此滅度，是三界尊實我所天，敬慕之心，來請骨分，汝其與我，則我與汝所有重寶，愿終共之。」王答曰：「佛自來此，我當供養，謝汝大王，舍利分不可得也
爲了自己能夠安穩，也爲了使天下安定，應當向佛稽首，永遠脫離三界輪迴。 佛所說的經典和戒律，是世間最光明的，已經廣泛地展現了正道，真實可信，毫無疑問。 也普遍地救活天下蒼生，使他們能夠脫離衰老和死亡，凡是能夠遇到佛的人，誰不受到佛的弘大恩惠呢？ 譬如月亮照耀夜晚，是爲了消除陰暗，如同太陽照耀白天，能夠使天下光明。 也像閃電出現，是爲了暫時照亮厚厚的雲層，佛的光明一旦出現，就完全照亮了三界。 一切被稱為河流的，沒有超過崑崙河的，一切被稱為大水的，也沒有超過大海的。 一切星宿之中，月亮是最明亮的，佛是世間的導師，天上天下最尊貴。 佛用來度化世人，所施的福澤已經周全，所說的教誨和戒律，處處都十分分明。 也用佛法來傳播，弟子們樂於接受和修行，使天人鬼神，龍都恭敬地接受和行禮。 迦葉說完，向佛的腳稽首，繞佛三圈，然後退到一邊站立。各位比丘、比丘尼、清信士、清信女，天、龍、鬼神王、天樂神、質諒神、金翅鳥神、愛慾神、蛇軀神，都上前向佛的腳稽首，繞佛三圈，然後退到一邊站立。這時，佛的遺體堆積起來，不用火就自己燃燒了。賢者阿難，當時說了偈頌： 『佛的內外都清凈，是梵天之身，本來是乘著精神降臨，而今安放在這裡。 用錦緞纏繞了千層，不用衣服覆蓋身體，也不用洗滌，就像一樣清凈鮮明。』 直到夜晚結束，佛的遺體燒盡，自然生長出四棵樹：蘇禪尼樹、迦維屠樹、阿世鞮樹、尼拘類樹。各國的豪門望族，一起撿拾佛的遺骨，盛滿黃金罐，放在車床上，抬入城中放在大殿上，一起演奏音樂，散花燒香，禮拜供養。當時，波旬國的各位華氏、可樂國的各位拘鄰、有衡國的各位滿離、神州國的各位梵志、維耶國的各位離揵，聽說佛在雙樹之間圓寂，各自準備了四種軍隊，像兵、馬兵、車兵、步兵，到達拘夷城外，派遣使者說：『聽說佛陀在此圓寂，他也是我們的老師，我們懷著敬慕之心，特地前來，請求分得佛的遺骨，想帶回本土，建立佛塔廟宇。』拘夷王說：『佛陀自己來到這裡，我應當供養，遠道而來的各位，佛的舍利不能分給你們。』赤澤國的各位釋氏，也準備了四種軍隊，來到這裡報告說：『聽說佛陀在此圓寂，他是釋迦族的聖雄，出自我們的親族，實際上是我們的長輩，我們懷著敬慕之心，前來請求分得佛的遺骨，帶回去建立佛塔廟宇。』國王回答和之前一樣，不肯分給他們。摩竭陀國的阿阇世王，又準備了四種軍隊，渡過河津前來，派遣梵志毛蹶去打探訊息，表達慇勤之意說：『我本來就和你們有宿夜的交情，信任你們，沒有爭奪之心，現在佛陀在此圓寂，他是三界至尊，實際上是我的天，我懷著敬慕之心，前來請求分得佛的遺骨，如果你們給我，我就把我的所有重寶和你們共享。』國王回答說：『佛陀自己來到這裡，我應當供養，感謝大王，佛的舍利不能分給你們。』
To be secure oneself, and also to bring peace to the world, one should bow to the Buddha, and forever be liberated from the three realms. The scriptures and precepts spoken by the Buddha are the most illuminating in the world, having widely revealed the right path, being truthful and without doubt. They also universally save all living beings, enabling them to escape old age and death. Those who encounter the Buddha, who would not receive his great grace? It is like the moon illuminating the night, to dispel the darkness, just as the sun illuminates the day, able to make the world bright. It is also like the appearance of lightning, to temporarily illuminate the thick clouds. Once the Buddha's light appears, it completely illuminates the three realms. Among all that are called rivers, none surpasses the Kunlun River, and among all that are called great waters, none surpasses the sea. Among all the stars, the moon is the brightest, and the Buddha is the guide of the world, the most honored in heaven and earth. The Buddha uses his teachings to liberate the world, the blessings he bestows are complete, and the teachings and precepts he speaks are clear in every aspect. He also spreads the Dharma, and his disciples gladly accept and practice it, causing gods, humans, ghosts, and dragons to respectfully receive and perform the rites. After Kasyapa finished speaking, he bowed to the Buddha's feet, circled him three times, and then stood to one side. All the monks, nuns, laymen, laywomen, gods, dragon kings, celestial music gods, gods of truth, golden-winged bird gods, gods of desire, and serpent gods, all came forward, bowed to the Buddha's feet, circled him three times, and then stood to one side. At this time, the Buddha's remains piled up and burned by themselves without fire. The venerable Ananda then spoke a verse: 'The Buddha's inside and outside are pure, he is the body of Brahma, originally descending with spirit, and now placed here. Wrapped in silk thousands of times, not needing clothes to cover the body, nor needing to be washed, like a pure and bright light.' Until the end of the night, the Buddha's remains were burned to ashes, and four trees naturally grew: the Su-chan-ni tree, the Ka-wei-tu tree, the A-shi-di tree, and the Ni-ju-lei tree. The noble families of various countries gathered the Buddha's bones, filled them in golden urns, placed them on a carriage, carried them into the city and placed them in the great hall, together playing music, scattering flowers, burning incense, and making offerings. At that time, the various Hua families of the Bo-xun country, the various Ju-lin families of the Ke-le country, the various Man-li families of the You-heng country, the various Brahmins of the Shen-zhou country, and the various Li-qian families of the Wei-ye country, having heard that the Buddha had passed away between the twin trees, each prepared four kinds of troops, elephant soldiers, horse soldiers, chariot soldiers, and foot soldiers, and arrived outside the city of Kushi, sending messengers to say: 'Having heard that the Buddha has passed away here, he is also our teacher, and with reverence, we have come to request a share of the Buddha's bones, wishing to take them back to our homelands to build pagodas and temples.' The King of Kushi said: 'The Buddha came here himself, and I should make offerings. You have come from afar, and the Buddha's relics cannot be divided among you.' The various Shi families of the Chi-ze country also prepared four kinds of troops and came to report: 'Having heard that the Buddha has passed away here, he is the holy hero of the Shakya clan, from our own family, and in fact our elders. With reverence, we have come to request a share of the Buddha's bones, to take back and build pagodas and temples.' The king answered as before, refusing to share them. King Ajatasatru of Magadha also prepared four kinds of troops, crossed the river, and sent the Brahmin Mao-jue to inquire about the news, expressing his earnest intentions, saying: 'I have had a long-standing friendship with you, trusting you, and without any intention to contend. Now that the Buddha has passed away here, he is the most honored in the three realms, and in fact my heaven. With reverence, I have come to request a share of the Buddha's bones. If you give them to me, I will share all my treasures with you.' The king replied: 'The Buddha came here himself, and I should make offerings. Thank you, great king, but the Buddha's relics cannot be divided among you.'
。」於是毛蹶，聚眾人作頌告言：
「今各撰躬， 遠來拜首， 謙遜求分； 如我不與， 舉止動眾， 四兵在此， 義言不用， 必命相底。」
拘夷國人，亦答頌曰：
「遠勞諸君， 辱屈拜手， 佛來遺形， 不敢相許。 如欲舉眾， 吾斯亦有， 俱命相底， 則未為恐。」
梵志毛蹶，曉眾人言：「諸君皆宿夜承佛嚴教，日誦法言，心服仁化；一切眾生，尚念欲安，且佛大慈故，燒形遺骨，欲廣祐天下，何宜當爲毀本惠意，舍利現在但當分耳。」眾咸稱善，皆詣舍利，𥡳首畢一面住，乃共使毛蹶分之。於是毛蹶持一罌受石許，蜜涂其里，分為八分已，白眾言：「吾既敬佛，亦嘉眾意，愿得著罌舍利，歸起塔廟。」皆言智哉，是為知時，即共聽與。又有梵志，名溫違，白眾人言：「竊慕善意，乞地燋炭，歸起塔廟。」皆言與之。後有衡國異道士，求得地灰。於時八國得佛八分舍利，各還起塔，皆甚嚴好。梵志毛蹶，種邑道人大溫違，還俾賁邑，衡國道士得地灰，歸皆起塔廟。舍利八分有八塔，第九罌塔，第十炭塔，第十一灰塔。
佛從四月八日生，四月八日舍家出，四月八日得佛道，四月八日般泥洹，皆以佛星出時，此時百草華英，樹木繁盛。佛已般泥洹，天下光明滅，十方諸天神，莫不自歸佛。
既分舍利，又為遠方諸四輩弟子，未悉聞故，留九十日，乃起塔廟；諸來國王，豪姓人民，家屬僕從，皆齋戒九十日。在所遠方，四輩弟子眾，普會拘夷，共問阿難：「於何起塔？」阿難答言：「當出去城四十里，于衛致鄉四衢道中作塔廟。」拘夷豪姓，共作㽃瓳石墼，縱廣三尺，集用作塔，高及縱廣，皆丈五尺，藏黃金罌，舍利于其中置，立長表法輪，枰蓋懸繒，燃燈華香伎樂，禮事供養，舉國人民，得共興福。
大迦葉、阿那律、眾比丘會共議：「一日三十萬眾，及諸國豪姓群臣，得值佛時，敬意行福，終皆當生第四天上，與彌勒會而得解脫。拘夷國王，當生第十二水音天上，至彌勒作佛時，當下為佛造立精舍，勝今給孤獨園。」阿難問大迦葉：「拘夷王何以不于彌勒佛求應真道？」答言：「是王未厭生死苦故，未厭苦者不得應真
現代漢語譯本：於是毛蹶（梵志的名字）發怒，召集眾人，作頌詞宣告說： 『現在各位都各自考慮自身，遠道而來，低頭拜求，謙遜地請求分舍利；如果我不給你們，就會引起騷動，四方兵馬都在這裡，如果講道理沒用，必定會兵戎相見。』 拘夷國的人也作頌回答說： 『遠道而來，勞煩各位，屈尊前來拜手，佛陀留下遺骨，我們不敢答應分給你們。如果你們想動用武力，我們這裡也有軍隊，如果一定要兵戎相見，我們也不害怕。』 梵志毛蹶曉諭眾人說：『各位都曾連夜接受佛陀的教誨，每日誦讀佛法，內心信服仁義教化；一切眾生，都希望得到安寧，而且佛陀大慈大悲，所以焚身留下遺骨，想要廣施恩澤于天下，怎麼能違背佛陀的本意呢？舍利現在應該分給大家。』眾人一致稱好，都來到舍利前，磕頭完畢，各自站立在一旁，於是共同讓毛蹶分舍利。毛蹶於是拿出一個可以裝一石的瓦罐，裡面塗上蜂蜜，分成八份后，告訴眾人說：『我既然敬重佛陀，也贊同大家的意願，希望得到裝舍利的瓦罐，回去建造佛塔。』大家都說他有智慧，懂得時機，就同意給他。又有一個梵志，名叫溫違，告訴眾人說：『我仰慕善意，請求得到燒舍利的炭灰，回去建造佛塔。』大家都同意給他。後來有一個衡國的異道士，請求得到地上的灰燼。當時八個國家得到了佛陀的八份舍利，各自回去建造佛塔，都非常莊嚴美好。梵志毛蹶，種邑道人大溫違，回到俾賁邑，衡國道士得到地灰，回去都建造了佛塔。舍利八份有八座塔，第九座是瓦罐塔，第十座是炭塔，第十一座是灰塔。 佛陀在四月八日出生，四月八日舍家出家，四月八日得道成佛，四月八日涅槃，都是在佛星出現的時候，這時百草開花，樹木茂盛。佛陀涅槃后，天下光明消失，十方諸天神，沒有不歸順佛陀的。 分完舍利后，又爲了遠方那些沒有聽到訊息的四輩弟子，停留了九十天，才開始建造佛塔；前來參加的國王、豪門望族、百姓，以及家屬僕從，都齋戒了九十天。在遠方的四輩弟子們，都聚集到拘夷國，共同問阿難：『在哪裡建造佛塔？』阿難回答說：『應當出城四十里，在衛致鄉四通八達的道路中間建造佛塔。』拘夷國的豪門望族，共同製作磚石，長寬三尺，聚集起來建造佛塔，高度和長寬都是一丈五尺，把裝有舍利的黃金罐子放在其中，豎立長桿法輪，懸掛幡蓋，點燃燈火，供奉鮮花香料，演奏音樂，舉行禮儀供養，全國人民都共同參與興建福業。 大迦葉、阿那律等眾比丘共同商議：『一天有三十萬民眾，以及各國的豪門望族和大臣，在佛陀在世時，都以恭敬之心行善積福，最終都應當往生到第四天，與彌勒佛相會而得到解脫。拘夷國王，應當往生到第十二水音天，到彌勒佛成佛時，會地獄為佛陀建造精舍，勝過現在的給孤獨園。』阿難問大迦葉：『拘夷國王為什麼不向彌勒佛求證真道？』回答說：『這個國王還沒有厭倦生死的痛苦，沒有厭倦痛苦的人是不能證得真道的。』
English version: Then Mao Jue (the name of a Brahmin) became angry, gathered the crowd, and made a verse to announce: 'Now each of you should consider your own situation, having come from afar, bowing your heads in supplication, humbly requesting a share of the relics; if I do not give them to you, it will cause a disturbance, and the armies of the four directions are here, if reason is not heeded, we will surely resort to arms.' The people of the Kushi Kingdom also responded with a verse: 'You have come from afar, troubling yourselves, condescending to bow your heads, the Buddha left behind relics, we dare not agree to divide them with you. If you wish to use force, we also have troops here, if we must resort to arms, we are not afraid.' The Brahmin Mao Jue explained to the crowd: 'You have all received the Buddha's teachings overnight, reciting the Dharma daily, and your hearts are convinced by the teachings of benevolence; all sentient beings desire peace, and the Buddha, out of great compassion, burned his body and left behind relics, wishing to bestow blessings upon the world, how can we go against the Buddha's original intention? The relics should now be divided among everyone.' The crowd unanimously agreed, and they all came before the relics, bowed their heads, and stood aside, then together they had Mao Jue divide the relics. Mao Jue then took a clay pot that could hold one stone, coated the inside with honey, divided it into eight portions, and told the crowd: 'Since I respect the Buddha, and I also agree with everyone's wishes, I hope to obtain the pot containing the relics, and return to build a pagoda.' Everyone said he was wise, and understood the timing, so they agreed to give it to him. Another Brahmin, named Wen Wei, told the crowd: 'I admire the good intention, and request to obtain the charcoal ashes from the cremation, to return and build a pagoda.' Everyone agreed to give it to him. Later, a heretic from the Heng Kingdom requested to obtain the ashes from the ground. At that time, eight countries obtained eight portions of the Buddha's relics, and each returned to build pagodas, all of which were very solemn and beautiful. The Brahmin Mao Jue, the Daoist Wen Wei of Zhongyi, returned to Bi Benyi, and the Daoist of the Heng Kingdom obtained the ground ashes, and all returned to build pagodas. The eight portions of relics had eight pagodas, the ninth was the pot pagoda, the tenth was the charcoal pagoda, and the eleventh was the ash pagoda. The Buddha was born on the eighth day of the fourth month, left home on the eighth day of the fourth month, attained Buddhahood on the eighth day of the fourth month, and entered Nirvana on the eighth day of the fourth month, all at the time when the Buddha star appeared, when all the grasses were blooming and the trees were flourishing. After the Buddha entered Nirvana, the light of the world disappeared, and all the gods of the ten directions, without exception, turned to the Buddha. After dividing the relics, and for the sake of the disciples of the four categories who had not heard the news from afar, they stayed for ninety days before starting to build the pagodas; the kings, noble families, and common people who came to participate, as well as their families and servants, all fasted for ninety days. The disciples of the four categories from afar all gathered in the Kushi Kingdom, and together asked Ananda: 'Where should we build the pagodas?' Ananda replied: 'We should go forty miles outside the city, and build the pagodas in the middle of the crossroads of Weizhi Township.' The noble families of the Kushi Kingdom together made bricks and stones, three feet in length and width, and gathered them to build the pagodas, the height and length and width were all fifteen feet, and they placed the golden pot containing the relics inside, erected a long pole with a Dharma wheel, hung banners and canopies, lit lamps, offered flowers and incense, played music, and held ceremonies of worship, and the people of the whole country all participated in building merit. Mahakasyapa, Aniruddha, and the other monks discussed together: 'Three hundred thousand people a day, as well as the noble families and ministers of various countries, when the Buddha was alive, all practiced good deeds with reverence, and in the end, they should all be reborn in the fourth heaven, and meet Maitreya Buddha and attain liberation. The king of the Kushi Kingdom should be reborn in the twelfth Water Sound Heaven, and when Maitreya Buddha becomes a Buddha, he will descend to build a monastery for the Buddha, surpassing the current Jetavana Monastery.' Ananda asked Mahakasyapa: 'Why does the king of the Kushi Kingdom not seek the true path from Maitreya Buddha?' He replied: 'This king has not yet tired of the suffering of birth and death, and those who have not tired of suffering cannot attain the true path.'
。」阿難言：「我已患厭身苦，不得離世間，奚不得道？」迦葉答言：「汝但持戒，不行身觀，坐猗生死飯食想，而生死行未休故也。」
至九十日，大迦葉、阿那律、眾比丘會共議：「佛十二部經，有四阿含，獨阿難侍佛久，佛之所說，阿難志諷，當從書受，恐其未得道，尚有貪心，欲持舊事詰責阿難，與設高座，三上三下，如是者，可得誠實。」皆言大善。眾會坐定，直事比丘，逐阿難出，須臾又請，阿難入禮眾僧，未得道者，皆為之起。直事比丘，處著中央高座，於是讓言：「此非阿難座。」眾比丘言：「用佛經故，處汝高座，欲有所問。」阿難就座。眾僧問曰：「汝有大過，寧自知不？昔者佛言：『閻浮提樂。』汝奚不對？」直事比丘，敕阿難下。即下對言：「佛為不得自在，當須我言耶？」眾僧默然。直事比丘，又令阿難上。眾復問曰：「佛為汝說：『得四禪足者，可止一劫有餘。』汝何以嘿？」阿難下言：「佛說彌勒，當下作佛，始入法者，應從彼成；設自留者，如彌勒何？」僧又嘿然。阿難心怖，眾比丘言：「賢者當如法意具說佛經。」對曰：「唯然。」如是三上，阿難最後上言：「聞如是一時」，座中未得道者，皆垂泣言：「佛適說經，今何以疾。」
大迦葉即選眾中四十應真，從阿難受得四阿含：一中阿含，二長阿含，三增一阿含，四雜阿含。此四文者，一為貪淫作，二為喜怒作，三為愚癡作，四為不孝不師作。四阿含文，各六十疋素。眾比丘言：「用寫四文，當興行於天下。」故佛阇維處，自生四樹，遂相撿斂，分別書佛十二部經。戒律法具，其在千歲中，持佛經戒者，后皆會生彌勒佛所，當從彼解度生死履
現代漢語譯本：阿難說：『我已經厭倦了身體的痛苦，不能脫離世間，怎麼能得道呢？』迦葉回答說：『你只是持守戒律，不進行身體的觀照，只是執著于生死的飯食之想，所以生死的行為還沒有停止。』 到了九十天，大迦葉、阿那律和眾比丘一起商議：『佛陀的十二部經典，有四部阿含經，只有阿難侍奉佛陀很久，佛陀所說的，阿難都記誦在心，應當從他那裡記錄下來。恐怕他還沒有得道，還有貪心，想要用舊事來責問阿難，為他設定高座，三次上去三次下來，這樣才能得到真實的情況。』大家都說很好。大家坐定后，執事比丘把阿難趕出去，過一會兒又請他進來，阿難向眾僧行禮，沒有得道的人都為他起身。執事比丘把他安排在中央的高座上，然後說：『這不是阿難的座位。』眾比丘說：『爲了佛經的緣故，讓你坐高座，想要問你一些問題。』阿難就坐。眾僧問：『你犯了大錯，難道自己不知道嗎？以前佛陀說：『閻浮提是快樂的。』你為什麼不回答？』執事比丘命令阿難下去。阿難下去後回答說：『佛陀難道不能自己做主，需要我說嗎？』眾僧沉默不語。執事比丘又讓阿難上去。眾僧又問：『佛陀對你說：『得到四禪的人，可以停留一個劫的時間。』你為什麼沉默？』阿難下去回答說：『佛陀說彌勒將來會成佛，剛開始修行的人，應該從他那裡成就；如果自己留下來，那彌勒怎麼辦呢？』眾僧又沉默了。阿難心裡害怕，眾比丘說：『賢者應當按照佛經的意思詳細地說。』阿難回答說：『好的。』這樣三次上去，阿難最後上去說：『我聽佛陀這樣說，一時。』座中沒有得道的人都哭泣著說：『佛陀剛說完經，現在怎麼這麼快就沒了。』 大迦葉就從眾人中選出四十位應真，從阿難那裡接受了四部阿含經：一、《中阿含經》，二、《長阿含經》，三、《增一阿含經》，四、《雜阿含經》。這四部經文，一部是為貪淫而作，一部是為喜怒而作，一部是為愚癡而作，一部是為不孝不師而作。四部阿含經文，每部有六十匹素。眾比丘說：『用這些寫四部經文，應當在天下廣為流傳。』所以佛陀火化的地方，自己生長出四棵樹，於是大家就收集整理，分別書寫佛陀的十二部經典。戒律法具，在千年之中，持守佛經戒律的人，將來都會在彌勒佛那裡相遇，從他那裡解脫生死輪迴。
English version: Ananda said, 'I am already weary of the suffering of the body, unable to leave the world, how can I attain enlightenment?' Kashyapa replied, 'You only uphold the precepts, do not engage in contemplation of the body, and cling to the thought of food and drink related to birth and death, therefore the actions of birth and death have not ceased.' After ninety days, Mahakashyapa, Aniruddha, and the assembly of monks discussed together: 'The Buddha's twelve divisions of scriptures include the four Agamas. Only Ananda has served the Buddha for a long time. What the Buddha has said, Ananda has memorized. We should record it from him. We are afraid that he has not yet attained enlightenment and still has greed. We want to use old matters to question Ananda. We will set up a high seat for him, have him go up and down three times. In this way, we can obtain the truth.' Everyone said it was very good. After everyone was seated, the attendant monk drove Ananda out, and after a while, invited him back in. Ananda bowed to the assembly of monks, and those who had not attained enlightenment all stood up for him. The attendant monk placed him on the high seat in the center, and then said, 'This is not Ananda's seat.' The monks said, 'For the sake of the Buddha's scriptures, we have you sit on the high seat, wanting to ask you some questions.' Ananda took the seat. The monks asked, 'You have committed a great fault, do you not know it yourself? In the past, the Buddha said, 'Jambudvipa is joyful.' Why did you not respond?' The attendant monk ordered Ananda to step down. After stepping down, Ananda replied, 'Is the Buddha not able to decide for himself, that he needs me to speak?' The monks were silent. The attendant monk then had Ananda go up again. The monks asked again, 'The Buddha said to you, 'One who has attained the four dhyanas can remain for more than one kalpa.' Why were you silent?' Ananda stepped down and replied, 'The Buddha said that Maitreya will become a Buddha in the future. Those who have just begun to practice should attain enlightenment from him. If I were to remain, what would become of Maitreya?' The monks were silent again. Ananda was afraid. The monks said, 'Virtuous one, you should explain the Buddha's scriptures in detail according to their meaning.' Ananda replied, 'Yes.' After going up three times, Ananda finally went up and said, 'Thus have I heard at one time.' Those in the assembly who had not attained enlightenment all wept and said, 'The Buddha had just finished speaking the scriptures, how is it that he is gone so quickly?' Mahakashyapa then selected forty Arhats from the assembly, and they received the four Agamas from Ananda: the Madhyama Agama, the Dirgha Agama, the Ekottara Agama, and the Samyukta Agama. These four scriptures, one was made for lust, one was made for joy and anger, one was made for ignorance, and one was made for unfilial and disrespectful behavior. Each of the four Agamas consisted of sixty bolts of silk. The monks said, 'Using these to write the four scriptures, they should be widely circulated throughout the world.' Therefore, at the place where the Buddha was cremated, four trees grew by themselves. So everyone collected and organized them, and separately wrote down the Buddha's twelve divisions of scriptures. Those who uphold the Buddha's scriptures and precepts within a thousand years will all meet at Maitreya Buddha's place in the future, and from him, they will be liberated from the cycle of birth and death.
The Sutra of the Great Nirvana, Scroll Two