T01n0007_大般涅槃經
大正藏第 01 冊 No. 0007 大般涅槃經
No. 7 [No. 1(2), Nos. 5, 6]
大般涅槃經卷上
東晉平陽沙門釋法顯譯
如是我聞：
一時，佛在毗耶離大林中重閣講堂，與大比丘眾千二百五十人俱。爾時，世尊而與阿難，于晨朝時，著衣持缽，入城乞食，還歸所止，食竟洗漱，收攝衣缽，告阿難言：「汝可取我尼師壇來，吾今當往遮波羅支提，入定思惟。」作此言已，即與阿難，俱往彼處。既至彼處，阿難即便敷尼師壇，於是世尊結跏趺坐，寂然思惟。阿難爾時去佛不遠，亦于別處，端坐入定。
世尊須臾，從定而覺，告阿難言：「此毗耶離，優陀延支提、瞿曇支提、庵羅支提、多子支提、娑羅支提、遮波羅支提，此等支提，甚可愛樂。阿難！四神足人，尚能住壽滿於一劫若減一劫，如來今者有大神力，豈當不能住壽一劫若減一劫？」爾時，世尊既開如是可請之門，以語阿難，阿難默然，而不覺知；世尊乃至慇勤三說，阿難茫然，猶不解悟，不請如來住壽一劫若減一劫，利益世間諸天人民。所以者何？其為魔王所迷惑故。爾時，世尊三說此語，猶見阿難心不開悟，即便默然。
爾時，魔王來至佛所，而白佛言：「世尊！今者宜般涅槃，善逝！今者宜般涅槃。所以者何？我于往昔在尼連禪河側，勸請世尊入般涅槃，世尊爾時而見答言：『我四部眾——比丘、比丘尼、優婆塞、優婆夷——猶未具足，又未降伏諸餘外道，所以未應入般涅槃。』世尊今者四部之眾，無不具足，又已降伏諸餘外道，所為之事皆悉已畢，今者宜應入般涅槃。」於時，魔王如是三請，如來即便答言：「善哉！我于往昔，在尼連禪河側，已自許汝，以四部眾未具足故，所以至今；今已具足，卻後三月當般涅槃。」是時，魔王聞佛此語，歡喜踴躍，還歸天宮。
爾時，世尊即便舍壽，而以神力住命三月。是時，大地十八相動，天鼓自鳴，以佛力故空中唱言：「如來不久當般涅槃。」諸天人眾，忽聞此聲，心大悲憹遍體血現。
是時，世尊即于彼處，而說偈言：
「一切諸眾生， 皆隨有生死， 我今亦生死， 而不隨於有， 一切造作行， 我今欲棄捨。」
爾時，世尊說此偈已，默然而住。是時，阿難見大地動，心大驚怖，而自念言：「今者何故忽有是相？如此之事非為小緣，我今當往咨問世尊。」作此念已，即從座起，到于佛前，頭面禮足白言：「世尊！我向于彼，別處思惟，忽見大地十八相動，又聞空中天鼓之聲，心大怖懼，不知此相，是何因緣？」
佛言：「阿難！大地震動，有八因緣：一者大地依於水住，又此大水依風輪住，又此風輪依虛空住，空中有時猛風大起，吹彼風輪，風輪既動，彼水亦動，彼水既動，大地乃動；二者比丘、比丘尼、優婆塞、優婆夷，有修神通，始成就者，欲自試驗，故大地動；三者菩薩在兜率天，將欲來下，降神母胎，故大地動；四者菩薩初生，從右脅出，故大地動；五者菩薩舍于王宮，出家學道，成一切種智，故大地動；六者如來成道，始為人天轉妙法輪，故大地動；七者如來舍壽，以神通力住命而住，故大地動；八者如來般涅槃時，故大地動。阿難！當知地動因緣，有此八事
現代漢語譯本：如是我聞： 一時，佛陀在毗耶離大林中的重閣講堂，與一千二百五十位大比丘在一起。當時，世尊與阿難在清晨穿好衣服，拿著缽，進入城中乞食。回到住處后，吃完飯洗漱完畢，收拾好衣缽，告訴阿難說：『你拿我的尼師壇來，我今天要到遮波羅支提去，入定思惟。』說完，就與阿難一同前往那裡。到達后，阿難鋪好尼師壇，於是世尊結跏趺坐，寂靜地思惟。阿難當時離佛不遠，也在別處端坐入定。 世尊過了一會兒，從定中醒來，告訴阿難說：『這毗耶離的優陀延支提、瞿曇支提、庵羅支提、多子支提、娑羅支提、遮波羅支提，這些支提都非常可愛。阿難！具有四神足的人，尚且能夠住世滿一劫或減少一劫，如來現在有大神力，難道不能住世一劫或減少一劫嗎？』當時，世尊既然開啟了可以請求住世的方便之門，用言語告訴阿難，阿難卻沉默不語，沒有覺察到；世尊甚至慇勤地說了三次，阿難仍然茫然，沒有理解，沒有請求如來住世一劫或減少一劫，來利益世間諸天人民。這是為什麼呢？因為他被魔王迷惑了。當時，世尊說了三次這樣的話，見阿難仍然沒有開悟，就默然不語。 當時，魔王來到佛陀面前，對佛說：『世尊！現在應該入般涅槃了，善逝！現在應該入般涅槃了。為什麼呢？我過去在尼連禪河邊，勸請世尊入般涅槃，世尊當時回答說：『我的四部弟子——比丘、比丘尼、優婆塞、優婆夷——還沒有齊全，又沒有降伏其他外道，所以不應該入般涅槃。』世尊現在四部弟子都已經齊全，又已經降伏了其他外道，該做的事情都已經做完了，現在應該入般涅槃了。』當時，魔王這樣請求了三次，如來就回答說：『很好！我過去在尼連禪河邊，已經答應過你，因為四部弟子沒有齊全，所以才拖到現在；現在已經齊全了，三個月后我將入般涅槃。』當時，魔王聽到佛陀這樣說，歡喜踴躍，回到天宮。 當時，世尊就捨棄了壽命，用神通力住世三個月。當時，大地發生了十八種震動，天鼓自己鳴響，因為佛陀的力量，空中傳來聲音說：『如來不久將入般涅槃。』諸天人眾，忽然聽到這個聲音，心中大悲，遍體流血。 當時，世尊就在那裡，說了偈語： 『一切諸眾生，都隨有生死，我今亦生死，而不隨於有，一切造作行，我今欲棄捨。』 當時，世尊說完偈語后，就默然不語。當時，阿難看到大地震動，心中非常驚恐，自己想：『現在為什麼忽然出現這種現象？這樣的事情不是小事，我應該去請教世尊。』這樣想完，就從座位上站起來，來到佛陀面前，頂禮佛足，說道：『世尊！我剛才在別處思惟，忽然看到大地發生十八種震動，又聽到空中天鼓的聲音，心中非常害怕，不知道這種現象是什麼原因？』 佛陀說：『阿難！大地發生震動，有八種原因：第一，大地依水而住，而這大水依風輪而住，而這風輪依虛空而住，虛空中有時猛風大起，吹動風輪，風輪動了，水也動了，水動了，大地就動了；第二，比丘、比丘尼、優婆塞、優婆夷，有修習神通，剛成就的人，想要自己試驗，所以大地動；第三，菩薩在兜率天，將要下來，降生到母親的胎中，所以大地動；第四，菩薩初生，從右脅出生，所以大地動；第五，菩薩捨棄王宮，出家學道，成就一切種智，所以大地動；第六，如來成道，開始為天人轉妙法輪，所以大地動；第七，如來捨棄壽命，用神通力住世而住，所以大地動；第八，如來入般涅槃時，所以大地動。阿難！應當知道大地震動的原因，有這八種。』
English version: Thus have I heard: At one time, the Buddha was in the Great Forest of Vaishali, in the double-storied lecture hall, together with a great assembly of twelve hundred and fifty monks. At that time, the World-Honored One, together with Ananda, in the early morning, put on their robes, took their bowls, and entered the city to beg for food. Returning to their dwelling, after eating and washing, they put away their robes and bowls. The Buddha said to Ananda, 'Bring me my sitting mat, I will now go to the Chapala Shrine to enter into meditative contemplation.' Having said this, he went with Ananda to that place. Upon arriving, Ananda spread out the sitting mat, and the World-Honored One sat in the lotus position, silently contemplating. Ananda, at that time, not far from the Buddha, also sat in another place, entering into meditation. After a while, the World-Honored One awoke from his meditation and said to Ananda, 'This Vaishali, the Udayana Shrine, the Gautama Shrine, the Amra Shrine, the Multi-Child Shrine, the Sala Shrine, the Chapala Shrine, these shrines are all very delightful. Ananda! Those who possess the four supernatural powers can live for a full kalpa or less than a kalpa. The Tathagata now has great divine power, how could he not live for a kalpa or less than a kalpa?' At that time, the World-Honored One, having opened the door for such a request, spoke to Ananda, but Ananda remained silent and did not perceive it. The World-Honored One even earnestly spoke three times, but Ananda was still bewildered and did not understand, and did not request the Tathagata to live for a kalpa or less than a kalpa to benefit the gods and people of the world. Why was this? Because he was deluded by the King of Demons. At that time, the World-Honored One spoke these words three times, and seeing that Ananda's mind was still not enlightened, he remained silent. At that time, the King of Demons came to the Buddha and said to him, 'World-Honored One! Now is the time to enter Parinirvana, O Sugata! Now is the time to enter Parinirvana. Why is this? In the past, by the side of the Nairanjana River, I urged the World-Honored One to enter Parinirvana, and the World-Honored One then replied, 『My fourfold assembly—monks, nuns, laymen, and laywomen—is not yet complete, and I have not yet subdued the other heretics, therefore it is not yet time to enter Parinirvana.』 World-Honored One, now the fourfold assembly is complete, and you have also subdued the other heretics, and all that needed to be done has been accomplished, now is the time to enter Parinirvana.' At that time, the King of Demons made this request three times, and the Tathagata then replied, 'Very well! In the past, by the side of the Nairanjana River, I already agreed to you, but because the fourfold assembly was not complete, that is why it has been delayed until now; now that it is complete, after three months I will enter Parinirvana.' At that time, the King of Demons, hearing these words of the Buddha, rejoiced and returned to his heavenly palace. At that time, the World-Honored One then relinquished his life span, and by his divine power, he remained alive for three months. At that time, the earth shook in eighteen ways, the heavenly drums sounded by themselves, and by the power of the Buddha, a voice in the sky proclaimed, 'The Tathagata will soon enter Parinirvana.' The assembly of gods and humans, suddenly hearing this voice, felt great sorrow, and blood appeared all over their bodies. At that time, the World-Honored One, right there, spoke this verse: 'All living beings, follow the cycle of birth and death, I too experience birth and death, but I do not follow existence, all conditioned actions, I now wish to abandon.' At that time, the World-Honored One, having spoken this verse, remained silent. At that time, Ananda, seeing the earth shake, was greatly alarmed, and thought to himself, 'Why is this phenomenon suddenly occurring? This matter is not trivial, I should go and ask the World-Honored One.' Having thought this, he rose from his seat, went before the Buddha, bowed his head to his feet, and said, 'World-Honored One! I was just contemplating in another place, and suddenly saw the earth shake in eighteen ways, and also heard the sound of heavenly drums in the sky, I am very afraid, and do not know what the cause of this phenomenon is?' The Buddha said, 'Ananda! There are eight reasons for the earth to shake: first, the earth rests upon water, and this great water rests upon a wind wheel, and this wind wheel rests upon space. Sometimes, a great wind arises in space, blowing the wind wheel, and when the wind wheel moves, the water also moves, and when the water moves, the earth shakes; second, monks, nuns, laymen, and laywomen, who have cultivated supernatural powers, and have just attained them, wish to test themselves, therefore the earth shakes; third, a Bodhisattva in the Tushita Heaven, is about to descend, and enter his mother's womb, therefore the earth shakes; fourth, a Bodhisattva is born, coming out from the right side, therefore the earth shakes; fifth, a Bodhisattva leaves the royal palace, renounces the world, and cultivates the path, attaining all-knowing wisdom, therefore the earth shakes; sixth, the Tathagata attains enlightenment, and begins to turn the wonderful Dharma wheel for gods and humans, therefore the earth shakes; seventh, the Tathagata relinquishes his life span, and by his divine power remains alive, therefore the earth shakes; eighth, when the Tathagata enters Parinirvana, therefore the earth shakes. Ananda! You should know that the causes of the earth shaking are these eight things.'
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「阿難！有八部眾，一者剎利、二者婆羅門、三者長者居士、四者沙門、五者四天王、六者忉利天、七者魔王、八者梵王，此八部眾，我觀其根應得度者，隨所現形，而為說法，彼亦不知是我所說。阿難！有八勝處，一者內有色想外觀色少境界、二者內有色想外觀色無量境界、三者內無色想外觀色少境界、四者內無色想外觀色無量境界、五者觀一切色青、六者觀一切色黃、七者觀一切色赤、八者觀一切色白，此是行者上勝之法。複次，阿難！有八解脫，一者內有色想外觀色、二者內無色想外觀色不凈思惟、三者凈解脫、四者空處解脫、五者識處解脫、六者無所有處解脫、七者非想非非想處解脫、八者滅盡定解脫，此亦復是行者勝法。若能究竟此等法者，即于諸法，自在無礙。
「阿難！知不？我于往昔，初成道時，度優樓頻螺迦葉，在尼連禪河側。爾時，魔王來至我所，而請我言：『世尊！今者宜般涅槃。善逝！今者宜般涅槃。何以故？所應度者皆悉解脫，今者正是般涅槃時。』如是三請，我即答言：『今者未是般涅槃時。所以者何？我四部眾未具足故，所應度者皆未究竟。諸外道眾，又未降伏。』如是三答，魔王聞已，心懷愁憹，即還天宮。曏者又來，而請我言：『世尊！今者宜般涅槃。善逝！今者宜般涅槃。所以者何？我于往昔，在尼連禪河側，勸請世尊而般涅槃，世尊爾時即答我言：「我四部眾——比丘、比丘尼、優婆塞、優婆夷——猶未具足，又未降伏諸餘外道，是以未應入般涅槃。」世尊！今者四部之眾，無不具足，又已降伏諸餘外道，所為之事皆悉已畢，今者宜應入般涅槃。』魔王乃至如是三請，我即答言：『我于往昔，在尼連禪河側，已自許汝，以四部眾未具足故，所以至今。今已具足，卻後三月，當般涅槃。』魔王聞我作此語已，歡喜踴躍還歸天宮。我既於此受魔請已，即便舍壽，住命三月，以是因緣，大地震動。」
爾時，阿難聞佛此語，心大悲憹遍體血現，涕泣流淚，而白佛言：「唯愿世尊！哀愍我等，住壽一劫若減一劫，利益世間諸天人民。」如是三請。
爾時，世尊告阿難言：「汝今非是請如來時。所以者何？我已許魔，卻後三月，當般涅槃。汝今云何而請住耶？阿難，汝侍我來，頗曾聞我說二言不？」
阿難白佛：「實不曾聞天人之師有二言也。我于往昔曾聞，世尊為四部眾，而說法言，四神足人，則能住壽，滿足一劫若減一劫，況復如來，無量神力自在之王！今更不能住壽一劫若減一劫，而便舍壽，住命三月。唯愿世尊！哀愍我等，住壽一劫若減一劫。」
爾時，世尊答阿難言：「我今所以便舍壽者，正由汝故。所以者何？我前於此向汝說言：『四神足人，尚能住壽，滿足一劫若減一劫，如來今者有大神力，豈當不能住壽一劫若減一劫。』乃至如是慇勤三說，開勸請門，而汝默然，曾不請我，住壽一劫若減一劫。是故，我今住命三月，汝今云何方請我住！」
爾時，阿難聞佛此語，決定知佛入般涅槃，不可勸請，心生苦痛，悶絕懊憹，泣涕流連，不能自勝。爾時，世尊既見阿難生大苦憹，而以梵音安慰之言：「阿難！汝今勿生憂悲，有為之法皆悉如是，一切合會無不別離。」
世尊即便而說偈言：
「一切有為法， 皆悉歸無常， 恩愛和合者， 必歸於別離， 諸行法如是， 不應生憂憹
『阿難！有八種類型的眾生，第一種是剎帝利，第二種是婆羅門，第三種是長者居士，第四種是沙門，第五種是四大天王，第六種是忉利天，第七種是魔王，第八種是梵王。這八種眾生，我觀察他們的根性，根據他們應該被度化的方式，顯現不同的形象，為他們說法，他們也不知道是我在說法。阿難！有八種殊勝的境界，第一種是內心有色想，觀察外在少量的色境；第二種是內心有色想，觀察外在無量的色境；第三種是內心沒有色想，觀察外在少量的色境；第四種是內心沒有色想，觀察外在無量的色境；第五種是觀察一切顏色為青色；第六種是觀察一切顏色為黃色；第七種是觀察一切顏色為紅色；第八種是觀察一切顏色為白色。這是修行者所能達到的最殊勝的境界。此外，阿難！有八種解脫，第一種是內心有色想，觀察外在的色境；第二種是內心沒有色想，觀察外在不凈的色境；第三種是清凈的解脫；第四種是空處的解脫；第五種是識處的解脫；第六種是無所有處的解脫；第七種是非想非非想處的解脫；第八種是滅盡定的解脫。這也是修行者所能達到的殊勝境界。如果能夠徹底掌握這些法，就能在一切法中自在無礙。 『阿難！你知道嗎？我過去初成道時，在尼連禪河邊度化了優樓頻螺迦葉。當時，魔王來到我這裡，請求我說：『世尊！現在應該入涅槃了。善逝！現在應該入涅槃了。為什麼呢？所有應該被度化的人都已經解脫了，現在正是入涅槃的時候。』他這樣請求了三次，我回答說：『現在還不是入涅槃的時候。為什麼呢？我的四部弟子還沒有圓滿，所有應該被度化的人還沒有完全度化，外道眾生也還沒有降伏。』我這樣回答了三次，魔王聽了，心中憂愁，就回到了天宮。後來他又來了，請求我說：『世尊！現在應該入涅槃了。善逝！現在應該入涅槃了。為什麼呢？我過去在尼連禪河邊，勸請世尊入涅槃，世尊當時回答我說：「我的四部弟子——比丘、比丘尼、優婆塞、優婆夷——還沒有圓滿，也沒有降伏其他的外道，所以不應該入涅槃。」世尊！現在四部弟子都已經圓滿，也已經降伏了其他的外道，所有應該做的事情都已經完成了，現在應該入涅槃了。』魔王這樣請求了三次，我回答說：『我過去在尼連禪河邊，已經答應過你，因為四部弟子沒有圓滿，所以才拖到現在。現在已經圓滿了，三個月后，我將入涅槃。』魔王聽了我的話，歡喜踴躍地回到了天宮。我接受了魔王的請求后，就捨棄了壽命，住世三個月，因為這個緣故，大地發生了震動。』 當時，阿難聽了佛陀的話，心中悲痛，全身流血，涕淚橫流，對佛陀說：『唯愿世尊！憐憫我們，住世一劫或者減少一劫，利益世間的天人和人民。』他這樣請求了三次。 當時，世尊告訴阿難說：『你現在不是請求如來住世的時候。為什麼呢？我已經答應了魔王，三個月后將入涅槃。你現在怎麼能請求我住世呢？阿難，你侍奉我這麼久，可曾聽我說過兩次話嗎？』 阿難對佛陀說：『確實不曾聽過天人之師說過兩次話。我過去曾聽世尊為四部弟子說法，說具有四神足的人，就能住世，滿足一劫或者減少一劫，更何況如來，具有無量神力自在之王！現在卻不能住世一劫或者減少一劫，而要捨棄壽命，住世三個月。唯愿世尊！憐憫我們，住世一劫或者減少一劫。』 當時，世尊回答阿難說：『我現在之所以要捨棄壽命，正是因為你的緣故。為什麼呢？我之前在這裡對你說過：『具有四神足的人，尚且能住世，滿足一劫或者減少一劫，如來現在有大神力，難道不能住世一劫或者減少一劫嗎？』我甚至這樣慇勤地說了三次，開啟了勸請的門，而你卻沉默不語，不曾請求我住世一劫或者減少一劫。所以，我現在住世三個月，你現在怎麼才請求我住世！』 當時，阿難聽了佛陀的話，確定佛陀將要入涅槃，無法勸請，心中痛苦，悶絕懊惱，哭泣不止，不能自持。當時，世尊看到阿難如此痛苦，就用梵音安慰他說：『阿難！你現在不要憂愁悲傷，有為之法都是如此，一切聚合都會有分離。』 世尊隨即說了偈語：『一切有為法，都將歸於無常，恩愛和合者，必定會分離，諸行法就是這樣，不應該產生憂愁。』
'Ananda! There are eight assemblies: first, the Kshatriyas; second, the Brahmins; third, the elders and householders; fourth, the Shramanas; fifth, the Four Heavenly Kings; sixth, the Trayastrimsha Heaven; seventh, the Mara Kings; and eighth, the Brahma Kings. These eight assemblies, I observe their roots and according to who should be saved, I manifest different forms and preach the Dharma for them, and they do not know that it is I who am speaking. Ananda! There are eight superior states: first, having the perception of form internally, observing external forms of limited scope; second, having the perception of form internally, observing external forms of limitless scope; third, having no perception of form internally, observing external forms of limited scope; fourth, having no perception of form internally, observing external forms of limitless scope; fifth, observing all colors as blue; sixth, observing all colors as yellow; seventh, observing all colors as red; and eighth, observing all colors as white. These are the superior practices of a practitioner. Furthermore, Ananda! There are eight liberations: first, having the perception of form internally, observing external forms; second, having no perception of form internally, contemplating external impure forms; third, pure liberation; fourth, liberation of the space realm; fifth, liberation of the consciousness realm; sixth, liberation of the nothingness realm; seventh, liberation of the neither perception nor non-perception realm; and eighth, liberation of the cessation of perception and sensation. These are also the superior practices of a practitioner. If one can master these practices completely, one will be free and unhindered in all dharmas.' 'Ananda! Do you know? In the past, when I first attained enlightenment, I converted Uruvilva Kashyapa by the Nairanjana River. At that time, the Mara King came to me and requested, 『World Honored One! Now is the time to enter Nirvana. Sugata! Now is the time to enter Nirvana. Why? All those who should be saved have been liberated, now is the right time to enter Nirvana.』 He requested this three times, and I replied, 『Now is not the time to enter Nirvana. Why? My fourfold assembly is not yet complete, those who should be saved have not all been saved, and the heretics have not been subdued.』 I replied this three times, and the Mara King, hearing this, was saddened and returned to his heavenly palace. Later, he came again and requested, 『World Honored One! Now is the time to enter Nirvana. Sugata! Now is the time to enter Nirvana. Why? In the past, by the Nairanjana River, I urged the World Honored One to enter Nirvana, and the World Honored One replied, 「My fourfold assembly—monks, nuns, laymen, and laywomen—is not yet complete, and I have not subdued the other heretics, therefore it is not yet time to enter Nirvana.」 World Honored One! Now the fourfold assembly is complete, and the other heretics have been subdued, all that should be done has been completed, now is the time to enter Nirvana.』 The Mara King requested this three times, and I replied, 『In the past, by the Nairanjana River, I promised you that because the fourfold assembly was not complete, that is why I have remained until now. Now it is complete, and in three months, I will enter Nirvana.』 The Mara King, hearing my words, rejoiced and returned to his heavenly palace. After accepting the Mara King』s request, I relinquished my lifespan and remained for three months, and because of this, the earth shook.' At that time, Ananda, hearing the Buddha』s words, was filled with great sorrow, his whole body bled, and tears flowed, and he said to the Buddha, 『May the World Honored One! Have compassion on us, and remain for a kalpa or less than a kalpa, for the benefit of the heavenly beings and people of the world.』 He requested this three times. At that time, the World Honored One said to Ananda, 『Now is not the time for you to request the Tathagata to remain. Why? I have already promised the Mara King that I will enter Nirvana in three months. How can you now request me to remain? Ananda, you have served me for so long, have you ever heard me speak two words?』 Ananda said to the Buddha, 『Indeed, I have never heard the teacher of gods and men speak two words. In the past, I heard the World Honored One preach to the fourfold assembly, saying that those who possess the four supernatural powers can remain for a kalpa or less than a kalpa, how much more so the Tathagata, the king of limitless supernatural power! Now, you cannot remain for a kalpa or less than a kalpa, but will relinquish your lifespan and remain for three months. May the World Honored One! Have compassion on us, and remain for a kalpa or less than a kalpa.』 At that time, the World Honored One replied to Ananda, 『The reason I am now relinquishing my lifespan is precisely because of you. Why? I said to you earlier, 「Those who possess the four supernatural powers can remain for a kalpa or less than a kalpa, the Tathagata now has great supernatural power, how can he not remain for a kalpa or less than a kalpa?」 I even said this three times with earnestness, opening the door for you to request, but you remained silent and did not request me to remain for a kalpa or less than a kalpa. Therefore, I will now remain for three months, why do you now request me to remain!』 At that time, Ananda, hearing the Buddha』s words, knew for certain that the Buddha would enter Nirvana and could not be persuaded to remain, his heart was filled with pain, he fainted and was distressed, weeping uncontrollably, unable to control himself. At that time, the World Honored One, seeing Ananda in such great pain, comforted him with a Brahma voice, saying, 『Ananda! Do not be sorrowful or grieved, all conditioned dharmas are like this, all gatherings will inevitably separate.』 The World Honored One then spoke a verse: 『All conditioned dharmas, will all return to impermanence, those who are united by love and affection, will inevitably separate, such is the nature of all dharmas, one should not be sorrowful.』
。」
於是，阿難流淚而言：「天人之師無上大尊，不久應當入般涅槃，我今云何而不憂憹？」即便拍頭高聲唱言：「嗚呼！苦哉！世間眼滅！眾生不久，失於慈父！」
爾時，世尊又告阿難：「汝今不應生於憂憹，設住一劫若減一劫，會亦當滅，有為之法，性相如是，汝勿於我獨生苦也。我今欲還重閣講堂，汝可取我尼師壇來。」於是，世尊即與阿難俱，共還歸重閣講堂。
爾時，世尊告阿難言：「汝今可語，此大林中，重閣講堂，諸比丘眾，皆悉令往大集講堂。」阿難奉敕，即便普語諸比丘眾，世尊皆令往大集堂。比丘集已，阿難白佛：「諸比丘眾悉皆已集。唯愿如來，自知其時。」
爾時，如來從重閣講堂，往大集堂，敷座而坐，告諸比丘：「我昔為汝所說諸法，常思惟之，誦習勿廢。凈修梵行，護持禁戒，福利世間諸天人民。諸比丘！我昔為汝說何等法，汝思惟之，勿生懈怠。三十七道品法，所謂四念處、四正勤、四如意足、五根、五力、七覺支、八聖道分，汝應修習精勤思惟，此法能令到解脫處。複次，比丘，一切諸法皆悉無常，身命危脆猶如驚電，汝等不應生於放逸。汝等當知，如來不久，卻後三月，當般涅槃。」
爾時，世尊即說偈言：
「我欲棄捐此， 朽故之老身， 今已舍于壽， 住命留三月。 所應化度者， 皆悉已畢竟， 是故我不久， 當入般涅槃。 我所說諸法， 則是汝等師， 頂戴加守護， 修習勿廢忘， 汝等勤精進， 如我在無異。 生死甚危脆， 身命悉無常， 常求于解脫， 勿造放逸行。 正念清凈觀， 善護持禁戒， 定意端思惟， 攝情于外境。 若能如此者， 是則護正法， 自到解脫處， 利益諸天人。」
爾時，諸比丘聞佛此語，心大苦痛，涕泣交流，遍體血現，迷悶懊憹，而白佛言：「世尊！唯愿住壽！勿般涅槃！利益眾生，增長人天。唯愿住壽！勿般涅槃！開諸眾生智慧之眼。一切眾生墮于黑暗，唯愿如來，為作明照！一切眾生皆悉漂沒生死大海，唯愿如來，為作舟航！」舉手拍頭，捶胸大叫：「嗚呼！苦哉！如來不久當般涅槃，一切眾生，何所歸依？」
爾時，世尊告諸比丘：「一切諸法，皆悉無常，恩愛合會，無不別離。汝等不應請我住世。何以故？今者非是勸請我時，向為汝等略說法要，當善奉持如我無異。」日既晚暮，世尊即與阿難俱共還歸重閣講堂。
爾時，世尊既至明旦著衣持缽，而與阿難入城乞食；既得食已，即便還歸重閣講堂，食訖澡漱，與諸比丘，往干荼村。路經毗耶離城，世尊回顧，向城而笑。阿難即便頭頂禮足，而問佛言：「無上大尊！非無因緣而妄笑也。」佛即答言：「阿難！我今所以向城笑者，正為最後見此城故。」
當於如來說此言時，虛空之中，無雲而雨。於是阿難復白佛言：「世尊！甚為奇特！虛空清凈，無有氣翳，忽然而降如此密雨。」佛告阿難：「汝知之不？虛空諸天，聞我說言最後見於毗耶離城，心大懊憹，悲感涕泣，此是天淚，非為雨也。」
爾時，阿難及諸比丘，聞佛此語，心復悲憹，悶絕躄地，而白佛言：「今者天人，極大苦痛，世尊云何而欲委舍般涅槃耶？」爾時，如來即以梵音而安慰之：「汝等不應生於憂苦
於是，阿難流著眼淚說：『天人導師，無上尊者，不久就要進入涅槃了，我怎麼能不憂愁悲傷呢？』他隨即拍著頭，高聲喊道：『哎呀！太痛苦了！世間的眼睛要熄滅了！眾生不久就要失去慈父了！』 這時，世尊又告訴阿難：『你現在不應該感到憂愁悲傷。即使住世一個劫，或者少於一個劫，最終也會滅度。有為之法的本性就是如此，你不要只為我而感到痛苦。我現在想回到重閣講堂，你可以把我的尼師壇拿來。』於是，世尊就和阿難一起回到了重閣講堂。 這時，世尊告訴阿難：『你現在可以告訴這大林中的重閣講堂里的所有比丘，讓他們都到大集講堂去。』阿難接受了佛的命令，立刻告訴所有的比丘，讓他們都到大集堂去。比丘們聚集完畢后，阿難稟告佛說：『所有的比丘都已經到齊了。希望如來自己知道時機。』 這時，如來從重閣講堂來到大集堂，鋪好座位坐下，告訴眾比丘：『我過去為你們所說的各種法，要經常思考，誦讀，不要荒廢。要清凈地修行梵行，守護戒律，為世間諸天人民帶來福祉。比丘們！我過去為你們說了哪些法，你們要思考，不要懈怠。三十七道品法，也就是四念處、四正勤、四如意足、五根、五力、七覺支、八聖道分，你們應該修習，精勤思考，這些法能使你們到達解脫之處。還有，比丘們，一切諸法都是無常的，生命危脆，如同閃電。你們不應該放逸。你們應當知道，如來不久，三個月后，將進入涅槃。』 這時，世尊就說了偈語： 『我將要捨棄這， 朽壞衰老之身， 現在已經捨棄壽命， 住世只留三個月。 所應該教化的， 都已經完全結束， 因此我不久， 將進入涅槃。 我所說的諸法， 就是你們的老師， 要頂戴加持守護， 修習不要忘記， 你們要勤奮精進， 如同我還在一樣。 生死非常危脆， 生命都是無常的， 要常求得解脫， 不要造作放逸的行為。 要正念清凈地觀察， 好好守護戒律， 要定心端正地思考， 收攝情慾于外境。 如果能這樣做， 就是守護正法， 自己到達解脫之處， 利益諸天人。』 這時，比丘們聽到佛的這些話，心中非常痛苦，哭泣流淚，全身都滲出了血，迷茫懊惱，他們對佛說：『世尊！希望您能住世！不要進入涅槃！利益眾生，增長人天。希望您能住世！不要進入涅槃！開啟眾生的智慧之眼。一切眾生都墮入黑暗，希望如來為他們照亮光明！一切眾生都漂沒在生死大海中，希望如來為他們做舟船！』他們舉起手拍打頭部，捶胸大叫：『哎呀！太痛苦了！如來不久就要進入涅槃，一切眾生將依靠誰呢？』 這時，世尊告訴比丘們：『一切諸法都是無常的，恩愛聚合，沒有不分離的。你們不應該請求我住世。為什麼呢？現在不是勸請我住世的時候，我剛才已經為你們簡略地說了法要，你們應當好好奉行，如同我還在一樣。』天色已晚，世尊就和阿難一起回到了重閣講堂。 這時，世尊到了第二天早上，穿好衣服，拿著缽，和阿難一起進城乞食；得到食物后，就回到了重閣講堂，吃完飯洗漱完畢，和比丘們一起前往干荼村。路過毗耶離城時，世尊回頭，對著城笑了笑。阿難立刻頂禮佛足，問佛說：『無上尊者！您不會無緣無故地笑的。』佛回答說：『阿難！我今天之所以對著城笑，正是因為最後一次見到這座城了。』 當如來說這句話的時候，天空中無雲卻下起了雨。於是阿難又對佛說：『世尊！真是太奇特了！天空晴朗，沒有一絲雲彩，忽然降下如此密集的雨。』佛告訴阿難：『你知道嗎？虛空中的諸天，聽到我說最後一次見到毗耶離城，心中非常懊惱，悲傷哭泣，這是天上的眼淚，不是雨啊。』 這時，阿難和比丘們聽到佛的這些話，心中更加悲傷，昏厥倒地，他們對佛說：『現在天人都如此痛苦，世尊您怎麼能捨棄我們進入涅槃呢？』這時，如來就用梵音安慰他們說：『你們不應該感到憂愁痛苦。』
Then, Ananda, with tears streaming down his face, said, 'Teacher of gods and men, the supreme and honored one, you are soon to enter Parinirvana. How can I not be sorrowful and distressed?' He then struck his head and cried out loudly, 'Alas! How painful! The eye of the world is about to be extinguished! Soon, sentient beings will lose their compassionate father!' At that time, the World Honored One again said to Ananda, 'You should not be sorrowful and distressed now. Even if I were to remain for a kalpa, or less than a kalpa, I would eventually pass away. Such is the nature of conditioned phenomena. Do not grieve solely for me. I now wish to return to the double-storied lecture hall. You may bring my sitting cloth.' Thereupon, the World Honored One, together with Ananda, returned to the double-storied lecture hall. At that time, the World Honored One said to Ananda, 'You may now inform all the monks in the double-storied lecture hall in this great forest to assemble in the great assembly hall.' Ananda received the Buddha's command and immediately informed all the monks that the World Honored One wished them to go to the great assembly hall. When the monks had gathered, Ananda reported to the Buddha, 'All the monks have assembled. May the Tathagata know the appropriate time.' At that time, the Tathagata went from the double-storied lecture hall to the great assembly hall, spread out his seat, and sat down. He then addressed the monks, 'The various teachings I have spoken to you in the past, you should constantly contemplate, recite, and not neglect. Practice the pure Brahma-faring, uphold the precepts, and bring benefit to the gods and people of the world. Monks! What teachings have I spoken to you in the past? You should contemplate them and not be lazy. The thirty-seven factors of enlightenment, namely the four foundations of mindfulness, the four right exertions, the four bases of spiritual power, the five roots, the five powers, the seven factors of enlightenment, and the eightfold noble path, you should practice and diligently contemplate. These teachings can lead you to the place of liberation. Furthermore, monks, all phenomena are impermanent, and life is fragile like lightning. You should not be heedless. You should know that the Tathagata will soon, in three months, enter Parinirvana.' At that time, the World Honored One spoke the following verse: 'I wish to discard this, Decayed and aged body, Now I have relinquished my lifespan, Remaining for only three months. Those who should be converted, Have all been completely finished, Therefore, I will soon, Enter Parinirvana. The teachings I have spoken, Are your teachers, Respectfully uphold and protect them, Practice them without forgetting, You should be diligent and vigorous, As if I were still here. Birth and death are very fragile, Life is all impermanent, Always seek liberation, Do not engage in heedless actions. Observe with right mindfulness and purity, Well protect the precepts, With a focused mind, contemplate correctly, Control your emotions towards external objects. If you can do this, Then you are protecting the true Dharma, Reaching the place of liberation yourself, Benefiting gods and humans.' At that time, the monks, upon hearing these words of the Buddha, felt great pain in their hearts, wept and cried, their bodies covered in blood, confused and distressed. They said to the Buddha, 'World Honored One! We beseech you to remain in the world! Do not enter Parinirvana! Benefit sentient beings, and increase the number of gods and humans. We beseech you to remain in the world! Do not enter Parinirvana! Open the eyes of wisdom for sentient beings. All sentient beings have fallen into darkness. We beseech the Tathagata to be their light! All sentient beings are adrift in the great ocean of birth and death. We beseech the Tathagata to be their boat!' They raised their hands, struck their heads, and beat their chests, crying out, 'Alas! How painful! The Tathagata will soon enter Parinirvana. Who will all sentient beings rely on?' At that time, the World Honored One said to the monks, 'All phenomena are impermanent. The gathering of love and affection will inevitably lead to separation. You should not ask me to remain in the world. Why? Now is not the time to request me to remain. I have just briefly spoken the essence of the Dharma for you. You should diligently practice it as if I were still here.' As evening approached, the World Honored One, together with Ananda, returned to the double-storied lecture hall. The next morning, the World Honored One put on his robes, took his bowl, and went with Ananda into the city to beg for food. After obtaining food, they returned to the double-storied lecture hall. After eating and washing, they went with the monks to the village of Gandha. While passing through the city of Vaisali, the World Honored One looked back and smiled at the city. Ananda immediately bowed at the Buddha's feet and asked, 'Supreme and honored one! You would not smile without a reason.' The Buddha replied, 'Ananda! The reason I smiled at the city today is because it is the last time I will see this city.' As the Tathagata spoke these words, rain fell from the sky without any clouds. Then Ananda again said to the Buddha, 'World Honored One! It is truly amazing! The sky is clear and there are no clouds, yet such dense rain has suddenly fallen.' The Buddha told Ananda, 'Do you know? The gods in the sky, upon hearing me say that it is the last time I will see the city of Vaisali, felt great distress and wept with sorrow. These are the tears of the gods, not rain.' At that time, Ananda and the monks, upon hearing these words of the Buddha, felt even more sorrow, fainted and fell to the ground. They said to the Buddha, 'Now even the gods are in great pain. How can the World Honored One abandon us and enter Parinirvana?' At that time, the Tathagata comforted them with a Brahma-like voice, 'You should not be sorrowful and distressed.'
。」諸比丘言：「世尊今者，最後見於毗耶離城，不久便當入般涅槃，我等云何而不憂苦！」如是展轉，人人相告，乃至聲徹諸離車等。
時，諸離車，聞此語已，心懷悲憹，遍體血現，舉手拍頭，捶胸大叫：「嗚呼！苦哉！世間眼滅，眾生於今無所歸依。」互相語言：「我等今者，應往佛所勸請世尊，住毗耶離，住壽一劫若減一劫，利益世間諸天人民。」即便嚴駕疾往佛所，既出城門遙睹如來，又見阿難及諸比丘，涕泣流連，悶絕懊憹，諸離車等，倍增悲慟，前詣佛所，頭面禮足，而白佛言：「世尊今者欲般涅槃，一切眾生，失智慧眼，方當在於黑暗之中，云何能見所應行處？唯愿世尊，住壽一劫若減一劫。」如是三請。佛即答言：「有為之法，皆悉無常，設住一劫若減一劫，亦歸無常。」
爾時，如來即說偈言：
「須彌雖高廣， 終歸於消磨， 大海雖淵曠， 會亦還枯竭。 日月雖明朗， 不久則西沒， 大地雖堅固， 能負荷一切。 劫盡業火然， 亦復歸無常， 恩愛合會者， 必歸於別離。 過去諸如來， 金剛不壞身， 亦為無常遷， 今我豈獨異。 諸佛法如是， 汝等不應請， 勿偏於我上， 而更生憂惱。」
爾時，世尊說此偈已，告諸離車：「汝等可止啼泣之情，諦聽如來最後所說。」諸離車言：「善哉！世尊！愿樂欲聞。」於是如來，敷尼師壇，結跏趺坐，諸比丘眾，及以離車，強自抑忍，各坐一面。
爾時，世尊告離車言：「汝等當知，有七種法，日就增進，而不減損。一者歡悅和同，無相違逆；二者共相曉悟，講論善業；三者護持禁戒，及持禮儀；四者恭敬父母及余尊長；五者親戚和睦，各相承順；六者國內支提，修理供養；七者奉持佛法，親敬比丘及比丘尼，愛護優婆塞及優婆夷。如是七法，若受行者，令人威德日就增進，國土熾盛，人民豐樂。汝等從今至盡形壽，當奉持之，無得懈怠。」時諸離車，即白佛言：「我等若於此七法中，修行一事，尚能令我威德增進，況復具足修行七法！善哉！世尊！我等今者，便得福利，當盡形壽奉持不忘。」
爾時，世尊告諸比丘：「汝等從今亦當修習七法之行。一者歡悅和諧猶如水乳；二者常共集會講論經法；三者護持禁戒，不生犯想；四者恭敬于師及以上座；五者料理愛敬，阿練比丘；六者勸化檀越，修營三寶所止住處；七者勤加精進，守護佛法。汝等當知，若有比丘行此七法，功德智慧，日就增進。
「複次，比丘！更有七法，汝等當修。一者不如白衣營資生業；二者不作戲論調謔之言；三者不樂睡眠廢于精勤；四者不論世間無益之事；五者遠惡知識，近於善友；六者正念，不生邪想；七者若於佛法有所得者，更求勝進。汝等若能行此七法，功德智慧日就增長。
「複次，比丘！更有七法汝等當行。一者于佛法僧，生堅固信；二者有慚；三者有愧；四者心常樂於多聞；五者心不輕躁；六者樂聞經義；七者樂修智慧。汝等若能修此七法，功德智慧日就增長。
「複次，比丘！更有七覺意法，汝等當行。一者擇法、二者精進、三者喜、四者念、五者定、六者猗、七者舍，汝等若能行此七法，功德智慧日就增長。
「複次，比丘！更有七法
現代漢語譯本：眾比丘說：『世尊，您現在是最後一次見到毗耶離城了，不久就要進入涅槃，我們怎麼能不憂愁痛苦呢！』這樣輾轉相告，人人都在說，甚至聲音傳到了離車人那裡。 現代漢語譯本：當時，離車人聽到這話后，心中悲痛，全身血脈賁張，舉手拍頭，捶胸大叫：『哎呀！太痛苦了！世間的眼睛要熄滅了，眾生現在沒有了依靠。』他們互相說道：『我們現在應該去佛那裡，勸請世尊留在毗耶離，住世一劫或者減少一劫，利益世間諸天人民。』他們立刻準備好車馬，快速前往佛所在的地方。剛出城門，遠遠地看到如來，又看到阿難和眾比丘，他們都哭泣不止，悲傷懊惱，離車人更加悲痛，走到佛前，頭面禮足，對佛說：『世尊現在要進入涅槃，一切眾生失去了智慧的眼睛，將要處於黑暗之中，怎麼能看到應該走的路呢？只希望世尊能夠住世一劫或者減少一劫。』這樣請求了三次。佛回答說：『有為之法，都是無常的，即使住世一劫或者減少一劫，最終也會歸於無常。』 現代漢語譯本：當時，如來說了偈語： 現代漢語譯本：『須彌山雖然高廣，終究會消磨；大海雖然深廣，也會乾涸；日月雖然明亮，不久也會西沉；大地雖然堅固，能夠承載一切；劫盡時業火燃燒，也會歸於無常；恩愛聚合的人，必定會分離；過去的諸如來，金剛不壞之身，也會因為無常而遷變，現在我難道會例外嗎？諸佛的法都是這樣的，你們不應該請求我，不要偏執於我，而更加產生憂愁煩惱。』 現代漢語譯本：當時，世尊說完偈語后，告訴離車人：『你們可以停止哭泣，仔細聽如來最後所說。』離車人說：『好的，世尊！我們很樂意聽。』於是如來鋪好尼師壇，結跏趺坐，眾比丘和離車人，都強忍悲痛，各自坐在一旁。 現代漢語譯本：當時，世尊告訴離車人：『你們應當知道，有七種法，會日益增長，而不會減少。第一是歡喜和睦，沒有互相違逆；第二是共同互相啓發，講論善業；第三是護持禁戒，遵守禮儀；第四是恭敬父母以及其他長輩；第五是親戚和睦，互相順從；第六是國內的佛塔，要修理供養；第七是奉持佛法，親近尊敬比丘和比丘尼，愛護優婆塞和優婆夷。如果能夠奉行這七種法，就會使人的威德日益增長，國家興盛，人民富足。你們從現在開始到生命結束，都應當奉持這些，不要懈怠。』當時，離車人對佛說：『我們如果在這七種法中，修行一件，尚且能夠使我們的威德增長，更何況是具足修行七法呢！太好了，世尊！我們現在就得到了利益，將盡一生奉持不忘。』 現代漢語譯本：當時，世尊告訴眾比丘：『你們從現在開始也應當修習七種法。第一是歡喜和睦，如同水乳交融；第二是經常一起講論經法；第三是護持禁戒，不生犯戒的想法；第四是恭敬師長以及上座；第五是照顧愛護，阿練若比丘；第六是勸化施主，修繕三寶所居住的地方；第七是勤加精進，守護佛法。你們應當知道，如果有比丘奉行這七種法，功德智慧就會日益增長。』 現代漢語譯本：『其次，比丘們！還有七種法，你們應當修習。第一是不像在家俗人那樣經營謀生；第二是不說戲論調笑的話；第三是不貪圖睡眠而荒廢精進；第四是不談論世間無益的事情；第五是遠離惡知識，親近善友；第六是正念，不生邪念；第七是如果對佛法有所領悟，更要追求更高的境界。你們如果能夠奉行這七種法，功德智慧就會日益增長。』 現代漢語譯本：『其次，比丘們！還有七種法你們應當奉行。第一是對佛法僧，生起堅固的信心；第二是有慚愧心；第三是有羞恥心；第四是心中常常喜歡多聞；第五是心不輕浮急躁；第六是喜歡聽聞經義；第七是喜歡修習智慧。你們如果能夠修習這七種法，功德智慧就會日益增長。』 現代漢語譯本：『其次，比丘們！還有七覺支法，你們應當奉行。第一是擇法、第二是精進、第三是喜、第四是念、第五是定、第六是猗、第七是舍，你們如果能夠奉行這七種法，功德智慧就會日益增長。』 現代漢語譯本：『其次，比丘們！還有七法』
English version: The monks said, 'World Honored One, this is the last time you will see the city of Vaishali. Soon you will enter Nirvana. How can we not be worried and distressed!' They told each other this, and everyone was saying it, until the sound reached the Licchavis. English version: At that time, when the Licchavis heard these words, their hearts were filled with sorrow, their bodies were flushed with blood, they raised their hands to beat their heads, and they cried out, 'Alas! How painful! The eyes of the world are about to be extinguished, and sentient beings now have no refuge.' They said to each other, 'We should now go to the Buddha and request that the World Honored One remain in Vaishali, living for a kalpa or less, to benefit the gods and people of the world.' They immediately prepared their carriages and quickly went to where the Buddha was. As soon as they left the city gate, they saw the Tathagata from afar, and they also saw Ananda and the monks, all weeping and distressed. The Licchavis were even more grieved. They went before the Buddha, bowed their heads to his feet, and said to the Buddha, 'World Honored One, now you are about to enter Nirvana. All sentient beings will lose their eyes of wisdom and will be in darkness. How will they be able to see the path they should take? We only wish that the World Honored One would live for a kalpa or less.' They requested this three times. The Buddha replied, 'All conditioned things are impermanent. Even if I were to live for a kalpa or less, I would still return to impermanence.' English version: At that time, the Tathagata spoke a verse: English version: 'Although Mount Sumeru is high and vast, it will eventually be worn away; although the ocean is deep and wide, it will also dry up; although the sun and moon are bright, they will soon set in the west; although the earth is firm and can bear everything; when the fire of the kalpa burns, it will also return to impermanence; those who are united by love will inevitably be separated; the past Tathagatas, with their indestructible bodies, also changed due to impermanence. How can I be an exception? The Dharma of all Buddhas is like this. You should not request me, and you should not be attached to me, causing even more sorrow and distress.' English version: At that time, after the World Honored One finished speaking the verse, he told the Licchavis, 'You can stop your weeping and listen carefully to the last words of the Tathagata.' The Licchavis said, 'Good, World Honored One! We are happy to listen.' Then the Tathagata spread out his nisidana, sat in the lotus position, and the monks and Licchavis, all suppressing their grief, sat on one side. English version: At that time, the World Honored One told the Licchavis, 'You should know that there are seven dharmas that will increase daily and will not decrease. First, be joyful and harmonious, without mutual opposition; second, enlighten each other and discuss good deeds; third, uphold the precepts and observe the rules of conduct; fourth, respect parents and other elders; fifth, relatives should be harmonious and mutually compliant; sixth, the stupas in the country should be repaired and offered to; seventh, uphold the Buddha's Dharma, be close to and respect the monks and nuns, and cherish the upasakas and upasikas. If these seven dharmas are practiced, they will cause one's virtue to increase daily, the country to flourish, and the people to be prosperous. From now until the end of your lives, you should uphold these, and do not be lazy.' At that time, the Licchavis said to the Buddha, 'If we were to practice even one of these seven dharmas, it would still cause our virtue to increase, how much more so if we were to practice all seven! Excellent, World Honored One! We have now received benefit, and we will uphold them for the rest of our lives and not forget them.' English version: At that time, the World Honored One told the monks, 'From now on, you should also practice seven dharmas. First, be joyful and harmonious, like milk and water; second, always discuss the sutras together; third, uphold the precepts and do not have thoughts of breaking them; fourth, respect teachers and senior monks; fifth, care for and respect the aranya monks; sixth, encourage donors to repair the places where the Three Jewels reside; seventh, diligently strive to protect the Buddha's Dharma. You should know that if a monk practices these seven dharmas, his merit and wisdom will increase daily.' English version: 'Furthermore, monks! There are seven more dharmas that you should practice. First, do not engage in livelihood activities like lay people; second, do not speak frivolous or joking words; third, do not be greedy for sleep and neglect diligence; fourth, do not discuss worldly and useless matters; fifth, stay away from bad friends and be close to good friends; sixth, have right mindfulness and do not have evil thoughts; seventh, if you have any understanding of the Buddha's Dharma, seek even higher levels. If you can practice these seven dharmas, your merit and wisdom will increase daily.' English version: 'Furthermore, monks! There are seven more dharmas that you should practice. First, have firm faith in the Buddha, Dharma, and Sangha; second, have a sense of shame; third, have a sense of embarrassment; fourth, always be fond of learning; fifth, do not be frivolous or impatient; sixth, be fond of hearing the meaning of the sutras; seventh, be fond of cultivating wisdom. If you can practice these seven dharmas, your merit and wisdom will increase daily.' English version: 'Furthermore, monks! There are seven factors of enlightenment that you should practice. First, discernment of dharmas; second, diligence; third, joy; fourth, mindfulness; fifth, concentration; sixth, tranquility; seventh, equanimity. If you can practice these seven dharmas, your merit and wisdom will increase daily.' English version: 'Furthermore, monks! There are seven more dharmas'
「複次，比丘！更有七法。一者觀于無常、二者觀于無我、三者觀于不凈、四者觀苦、五者不樂世間、六者不著五欲、七者勤修寂滅，汝等若能行此七法，功德智慧日就增長。
「複次，比丘！更有七法，汝等當行。一者身常行慈；二者口常行慈；三者意常行慈；四者若有檀越種種佈施，平等分與無使有偏；五者于深妙法，樂說不厭；六者不以世間典籍而教於人；七者見非同學，不生憎嫉。汝等若能修此七法，功德智慧日就增長。
「複次，比丘！更有七法，汝等當行。一者於九部法，善能分別；二者善解其義；三者行道誦習，皆得其時；四者行住坐臥，善得儀中；五者為人說法，並自量忖，以其所長，而以教人；六者若婆羅門、剎利、長者居士，來欲聽法，當善籌量，隨根為說；七者善別愚智。汝等若能行此七法，功德智慧日就增長，則能守護我之正法。」
爾時，國中諸離車妻，聞佛不久當般涅槃，今者最後見毗耶離，心大懊憹，悲泣流連，各與五百眷屬，各辦五百乘車，載供養具，種種莊嚴，車牛白者，懸素幡蓋，如是玄黃，各隨牛色，次第出城，往至佛所。爾時，世尊遙見彼來，告諸比丘：「汝等見此諸離車妻，前後導從，極嚴麗不？」比丘答言：「唯然見之。」佛告比丘：「此毗耶離離車長者，及以其妻，出入之儀，甚為光飾，與忉利天，等無異也。」
時，離車妻既到佛所，頭面禮足，悲泣流連，不能自勝，以諸供具，而供養佛白言：「世尊！唯愿住壽教化眾生。世尊今若般涅槃者，我等盲瞑，永無開悟。受生薄福，為此女身，恒有限礙，不得自在，無緣而數親近世尊。世尊便欲般涅槃者，我等善根日就減損。」
爾時如來而答之言：「汝等從今至盡形壽，精勤持戒，如人護眼，意念端直，勿生諂嫉，此便即是，常得見我。」諸離車妻，聞佛此語，倍增悲絕，不能自勝，卻坐一面。
爾時，庵婆羅女，顏容端正世界第一。聞佛不久當般涅槃，最後見於毗耶離城，心懷悲懊，涕泣交流，即與五百眷屬，嚴五百乘車，次第出城，往詣佛所。爾時，世尊！遙見彼來，告諸比丘：「庵婆羅女今來詣我，形貌殊絕，舉世無雙，汝等皆當端心正念，勿生著意。比丘！當觀此身，有諸不凈，肝、膽、腸、胃、心、肺、脾腎、屎、尿、膿血，充滿其中。八萬戶蟲，居在其內。發毛爪齒，薄皮覆肉，九孔常流，無一可樂。又復此身，根本始生，由於不凈。此身所可往來之處，皆悉能令不凈流溢，雖復飾以雕彩，熏以名香，譬如寶瓶中藏臭穢。又其死時，膀脹腐爛，節節支解，身中有蟲，而還食之，又為虎狼鴟梟雕鷲之所吞噬。世人愚癡，不能正觀，戀著恩愛，保之至死，橫于其中而生貪慾；何有智者，而樂此耶？」
「雖復佩瓔珞， 香華自嚴飾， 屎尿及唾洟， 不凈藏其內。 眾生保惜之， 迷惑不覺悟， 猶如灰覆火， 愚人蹈其上； 智者當遠離， 勿生染著心。」
爾時，庵婆羅女到于佛前，頭面禮足，以諸供具，而供養佛，銜淚嗚咽，而白佛言：「唯愿世尊！住壽住世，不般涅槃，利益世間諸天人民！世尊若定般涅槃者，一切眾生，無復獎道，猶如嬰兒失於慈母。」
爾時，世尊而告之言：「一切諸行，性相如是，汝今不應生於悲憹。」世尊即便普為來眾而說法言：「汝等從今護持禁戒，勿得虧犯。破戒之人，天龍鬼神，所共憎厭！惡聲流佈，人不喜見，若在眾中，獨無威德。諸善鬼神，不復守護。臨命終時，心識怖懼，設有微善，悉不憶念，死即隨業受地獄苦，經歷劫數，然後得出，復受餓鬼畜生之身，如是轉轉無解脫期。比丘持戒之人，天龍鬼神，所共恭敬。美聲流佈，聞徹世間。處大眾中，威德明盛。諸善鬼神，常隨守護。臨命終時，正念分明，死即生於清凈之處
現代漢語譯本：『再者，比丘們！還有七種法。第一是觀察無常，第二是觀察無我，第三是觀察不凈，第四是觀察苦，第五是不貪戀世間，第六是不執著五欲，第七是勤修寂滅。你們如果能實行這七種法，功德和智慧就會日益增長。 現代漢語譯本：『再者，比丘們！還有七種法，你們應當實行。第一是身體常常行慈，第二是口中常常行慈，第三是心中常常行慈，第四是如果有施主進行各種佈施，要平等分給，不要有偏袒，第五是對深奧微妙的佛法，樂於宣說而不厭倦，第六是不用世俗典籍來教導他人，第七是見到不是同修的人，不生憎恨嫉妒。你們如果能修習這七種法，功德和智慧就會日益增長。 現代漢語譯本：『再者，比丘們！還有七種法，你們應當實行。第一是對九部佛法，能夠善於分別，第二是善於理解其中的含義，第三是修行、誦經，都能把握時機，第四是行、住、坐、臥，都能合乎威儀，第五是為他人說法，要衡量自己的能力，用自己擅長的方面來教導他人，第六是如果有婆羅門、剎帝利、長者、居士來聽法，要善於衡量，根據他們的根基來宣說，第七是善於分辨愚笨和智慧。你們如果能實行這七種法，功德和智慧就會日益增長，就能守護我的正法。』 現代漢語譯本：當時，國中那些離車族的妻子們，聽說佛陀不久將要般涅槃，現在是最後一次見到毗耶離城，心中非常懊惱，悲傷哭泣，各自帶著五百名眷屬，各自準備五百輛車，載著供養的物品，各種裝飾，車牛是白色的，懸掛著白色的幡蓋，像這樣玄色和黃色，各自按照牛的顏色，依次出城，前往佛陀所在的地方。當時，世尊遠遠地看見她們來了，告訴眾比丘：『你們看見這些離車族的妻子們，前後引導跟隨，非常華麗嗎？』比丘們回答說：『是的，看見了。』佛陀告訴比丘們：『這毗耶離城的離車長者，以及他們的妻子，出入的儀容，非常光彩華麗，與忉利天沒有差別。』 現代漢語譯本：當時，離車族的妻子們到達佛陀所在的地方，頭面頂禮佛足，悲傷哭泣，不能自已，用各種供養物品，供養佛陀，說道：『世尊！只願您能住世教化眾生。世尊現在如果般涅槃，我們就像瞎子一樣，永遠無法開悟。我們受生薄福，成為女子之身，常常受到限制，不能自在，沒有機會經常親近世尊。世尊如果就要般涅槃，我們的善根就會日益減少。』 現代漢語譯本：當時，如來回答她們說：『你們從現在開始到壽命終結，精勤持戒，像保護眼睛一樣，意念端正正直，不要產生諂媚嫉妒，這樣就等於常常見到我。』離車族的妻子們，聽到佛陀這樣說，更加悲傷絕望，不能自已，退到一旁坐下。 現代漢語譯本：當時，庵婆羅女，容貌端正，是世間第一。聽說佛陀不久將要般涅槃，最後一次見到毗耶離城，心中懷著悲傷懊惱，眼淚交流，立即帶著五百名眷屬，準備五百輛車，依次出城，前往佛陀所在的地方。當時，世尊遠遠地看見她來了，告訴眾比丘：『庵婆羅女現在來見我，容貌非常出衆，舉世無雙，你們都應當端正心念，不要產生執著。比丘們！應當觀察這個身體，有各種不凈，肝、膽、腸、胃、心、肺、脾、腎、屎、尿、膿血，充滿其中。八萬戶蟲，居住在裡面。頭髮、毛髮、指甲、牙齒，薄皮覆蓋著肉，九個孔竅常常流出不凈之物，沒有一處值得貪戀。而且這個身體，根本的開始，是由於不凈。這個身體所能往來的地方，都能夠使不凈之物流溢，即使裝飾上雕刻的彩繪，熏上名貴的香料，就像寶瓶中藏著臭穢之物。而且當它死亡的時候，會膨脹腐爛，肢體分解，身體中的蟲子，會反過來吃它，又會被虎狼、鴟梟、雕鷲所吞噬。世人愚癡，不能正確地觀察，貪戀恩愛，保護它到死，在其中產生貪慾；哪裡有智慧的人，會喜歡這個呢？』 現代漢語譯本：當時，世尊就說了偈語： 現代漢語譯本：『雖然佩戴著瓔珞，用香花裝飾自己，屎尿和唾液鼻涕，不凈之物藏在裡面。眾生保護珍惜它，迷惑不覺悟，就像灰燼覆蓋著火，愚人踩在上面；智者應當遠離它，不要產生染著之心。』 現代漢語譯本：當時，庵婆羅女來到佛陀面前，頭面頂禮佛足，用各種供養物品，供養佛陀，含著眼淚嗚咽，對佛陀說：『只願世尊！住世長壽，不要般涅槃，利益世間諸天人民！世尊如果一定要般涅槃，一切眾生，就沒有了引導，就像嬰兒失去了慈母。』 現代漢語譯本：當時，世尊告訴她說：『一切諸行，其性相就是這樣，你現在不應該產生悲傷懊惱。』世尊就為前來的人們說法：『你們從現在開始護持禁戒，不要違犯。破戒的人，天龍鬼神，都會憎恨厭惡！惡名流傳，人們不喜歡見到，如果在眾人之中，就沒有威德。諸善鬼神，不再守護。臨命終時，心識恐懼，即使有微小的善行，也全部想不起來，死後就隨著業力承受地獄的痛苦，經歷無數劫數，然後才能出來，再次承受餓鬼畜生的身體，這樣輾轉輪迴沒有解脫的期限。比丘持戒的人，天龍鬼神，都會恭敬。美名流傳，傳遍世間。處在眾人之中，威德顯赫。諸善鬼神，常常跟隨守護。臨命終時，正念分明，死後就生在清凈的地方』 English version: 'Furthermore, bhikkhus! There are seven more dharmas. The first is to contemplate impermanence, the second is to contemplate no-self, the third is to contemplate impurity, the fourth is to contemplate suffering, the fifth is to not be attached to the world, the sixth is to not be attached to the five desires, and the seventh is to diligently cultivate tranquility. If you can practice these seven dharmas, your merits and wisdom will increase day by day.' English version: 'Furthermore, bhikkhus! There are seven more dharmas that you should practice. The first is to always practice loving-kindness with your body, the second is to always practice loving-kindness with your mouth, the third is to always practice loving-kindness with your mind, the fourth is that if there are donors making various offerings, distribute them equally without partiality, the fifth is to be happy to speak about the profound and subtle Dharma without being weary, the sixth is to not use worldly scriptures to teach others, and the seventh is to not harbor hatred or jealousy when seeing those who are not fellow practitioners. If you can cultivate these seven dharmas, your merits and wisdom will increase day by day.' English version: 'Furthermore, bhikkhus! There are seven more dharmas that you should practice. The first is to be able to clearly distinguish the nine divisions of the Dharma, the second is to understand their meaning well, the third is to practice and recite the scriptures at the right time, the fourth is to maintain proper conduct in walking, standing, sitting, and lying down, the fifth is to teach others according to your own abilities, using your strengths to guide them, the sixth is that if Brahmins, Kshatriyas, elders, or lay practitioners come to listen to the Dharma, you should carefully assess their capacity and teach them according to their roots, and the seventh is to be able to distinguish between the foolish and the wise. If you can practice these seven dharmas, your merits and wisdom will increase day by day, and you will be able to protect my true Dharma.' English version: At that time, the wives of the Licchavis in the country, having heard that the Buddha would soon enter parinirvana and that this was their last time seeing Vaishali, were greatly distressed, weeping and lingering. Each with five hundred attendants, and each with five hundred carriages, carrying offerings and various decorations, the carriages with white oxen were adorned with white banners and canopies. In this way, black and yellow, each according to the color of the oxen, they went out of the city in order and went to where the Buddha was. At that time, the World Honored One, seeing them coming from afar, said to the bhikkhus, 'Do you see these wives of the Licchavis, leading and following, so magnificent?' The bhikkhus replied, 'Yes, we see them.' The Buddha told the bhikkhus, 'The Licchavi elders of Vaishali, and their wives, their manner of coming and going is so glorious and splendid, it is no different from the Trayastrimsha Heaven.' English version: At that time, the wives of the Licchavis arrived at the place where the Buddha was, bowed their heads to his feet, weeping and lingering, unable to control themselves. They offered various offerings to the Buddha and said, 'World Honored One! We only wish that you would remain in the world to teach sentient beings. If the World Honored One enters parinirvana now, we will be like the blind, forever unable to be enlightened. We are born with little merit, in the form of women, and are often restricted, unable to be free, and have no opportunity to frequently be close to the World Honored One. If the World Honored One is about to enter parinirvana, our good roots will diminish day by day.' English version: At that time, the Tathagata replied to them, 'From now until the end of your lives, diligently uphold the precepts, like protecting your eyes, keep your minds upright and honest, and do not give rise to flattery or jealousy. This will be the same as always seeing me.' The wives of the Licchavis, hearing the Buddha's words, were even more grief-stricken and despondent, unable to control themselves, and sat down to one side. English version: At that time, Ambapali, a woman of unparalleled beauty in the world, having heard that the Buddha would soon enter parinirvana and that this was her last time seeing the city of Vaishali, was filled with sorrow and distress, tears streaming down her face. She immediately took five hundred attendants, prepared five hundred carriages, and went out of the city in order to where the Buddha was. At that time, the World Honored One, seeing her coming from afar, said to the bhikkhus, 'Ambapali is now coming to see me, her appearance is extraordinary, unparalleled in the world. You should all keep your minds upright and focused, and do not give rise to attachment. Bhikkhus! You should contemplate this body, which is full of impurities, liver, gallbladder, intestines, stomach, heart, lungs, spleen, kidneys, feces, urine, pus, and blood, all filling it. Eighty thousand kinds of worms live within it. Hair, nails, and teeth, thin skin covering flesh, the nine orifices constantly flowing with impurities, there is nothing to be desired. Moreover, the very beginning of this body is due to impurity. Wherever this body goes, it causes impurities to flow out. Even if it is adorned with carvings and colors, and perfumed with fragrant scents, it is like a treasure vase containing foul odors. And when it dies, it swells and rots, the limbs decompose, the worms in the body eat it, and it is devoured by tigers, wolves, owls, eagles, and vultures. The people of the world are foolish, unable to observe correctly, they are attached to love and affection, protecting it until death, and in it they give rise to greed; how can a wise person find pleasure in this?' English version: At that time, the World Honored One spoke this verse: English version: 'Though adorned with necklaces, and decorated with fragrant flowers, feces, urine, saliva, and mucus, impurities are hidden within. Sentient beings protect and cherish it, deluded and unaware, like ashes covering fire, the foolish step upon it; the wise should stay away from it, and not give rise to attachment.' English version: At that time, Ambapali arrived before the Buddha, bowed her head to his feet, offered various offerings to the Buddha, and with tears and sobs, said to the Buddha, 'World Honored One! We only wish that you would remain in the world, and not enter parinirvana, to benefit all the gods and people of the world! If the World Honored One is determined to enter parinirvana, all sentient beings will have no guidance, like infants who have lost their loving mothers.' English version: At that time, the World Honored One told her, 'All conditioned things are of such a nature, you should not give rise to sorrow and distress.' The World Honored One then spoke the Dharma to all those who had come, 'From now on, you should uphold the precepts and not violate them. Those who break the precepts are hated and despised by gods, dragons, and spirits! Their evil reputation spreads, people do not like to see them, and if they are among the assembly, they have no dignity. The good gods and spirits no longer protect them. When they are about to die, their minds are filled with fear, and even if they have done small good deeds, they cannot remember them. After death, they will follow their karma and suffer in hell, going through countless kalpas before they can emerge, and then they will be reborn as hungry ghosts or animals, and in this way, they will continue to transmigrate without any hope of liberation. Bhikkhus who uphold the precepts are respected by gods, dragons, and spirits. Their good reputation spreads throughout the world. When they are among the assembly, their dignity is bright and magnificent. The good gods and spirits always follow and protect them. When they are about to die, their minds are clear and focused, and after death, they will be reborn in a pure place.'
Furthermore, bhikkhus! There are seven more dharmas. The first is to contemplate impermanence, the second is to contemplate no-self, the third is to contemplate impurity, the fourth is to contemplate suffering, the fifth is to not be attached to the world, the sixth is to not be attached to the five desires, and the seventh is to diligently cultivate tranquility. If you can practice these seven dharmas, your merits and wisdom will increase day by day. Furthermore, bhikkhus! There are seven more dharmas that you should practice. The first is to always practice loving-kindness with your body, the second is to always practice loving-kindness with your mouth, the third is to always practice loving-kindness with your mind, the fourth is that if there are donors making various offerings, distribute them equally without partiality, the fifth is to be happy to speak about the profound and subtle Dharma without being weary, the sixth is to not use worldly scriptures to teach others, and the seventh is to not harbor hatred or jealousy when seeing those who are not fellow practitioners. If you can cultivate these seven dharmas, your merits and wisdom will increase day by day. Furthermore, bhikkhus! There are seven more dharmas that you should practice. The first is to be able to clearly distinguish the nine divisions of the Dharma, the second is to understand their meaning well, the third is to practice and recite the scriptures at the right time, the fourth is to maintain proper conduct in walking, standing, sitting, and lying down, the fifth is to teach others according to your own abilities, using your strengths to guide them, the sixth is that if Brahmins, Kshatriyas, elders, or lay practitioners come to listen to the Dharma, you should carefully assess their capacity and teach them according to their roots, and the seventh is to be able to distinguish between the foolish and the wise. If you can practice these seven dharmas, your merits and wisdom will increase day by day, and you will be able to protect my true Dharma. At that time, the wives of the Licchavis in the country, having heard that the Buddha would soon enter parinirvana and that this was their last time seeing Vaishali, were greatly distressed, weeping and lingering. Each with five hundred attendants, and each with five hundred carriages, carrying offerings and various decorations, the carriages with white oxen were adorned with white banners and canopies. In this way, black and yellow, each according to the color of the oxen, they went out of the city in order and went to where the Buddha was. At that time, the World Honored One, seeing them coming from afar, said to the bhikkhus, 'Do you see these wives of the Licchavis, leading and following, so magnificent?' The bhikkhus replied, 'Yes, we see them.' The Buddha told the bhikkhus, 'The Licchavi elders of Vaishali, and their wives, their manner of coming and going is so glorious and splendid, it is no different from the Trayastrimsha Heaven.' At that time, the wives of the Licchavis arrived at the place where the Buddha was, bowed their heads to his feet, weeping and lingering, unable to control themselves. They offered various offerings to the Buddha and said, 'World Honored One! We only wish that you would remain in the world to teach sentient beings. If the World Honored One enters parinirvana now, we will be like the blind, forever unable to be enlightened. We are born with little merit, in the form of women, and are often restricted, unable to be free, and have no opportunity to frequently be close to the World Honored One. If the World Honored One is about to enter parinirvana, our good roots will diminish day by day.' At that time, the Tathagata replied to them, 'From now until the end of your lives, diligently uphold the precepts, like protecting your eyes, keep your minds upright and honest, and do not give rise to flattery or jealousy. This will be the same as always seeing me.' The wives of the Licchavis, hearing the Buddha's words, were even more grief-stricken and despondent, unable to control themselves, and sat down to one side. At that time, Ambapali, a woman of unparalleled beauty in the world, having heard that the Buddha would soon enter parinirvana and that this was her last time seeing the city of Vaishali, was filled with sorrow and distress, tears streaming down her face. She immediately took five hundred attendants, prepared five hundred carriages, and went out of the city in order to where the Buddha was. At that time, the World Honored One, seeing her coming from afar, said to the bhikkhus, 'Ambapali is now coming to see me, her appearance is extraordinary, unparalleled in the world. You should all keep your minds upright and focused, and do not give rise to attachment. Bhikkhus! You should contemplate this body, which is full of impurities, liver, gallbladder, intestines, stomach, heart, lungs, spleen, kidneys, feces, urine, pus, and blood, all filling it. Eighty thousand kinds of worms live within it. Hair, nails, and teeth, thin skin covering flesh, the nine orifices constantly flowing with impurities, there is nothing to be desired. Moreover, the very beginning of this body is due to impurity. Wherever this body goes, it causes impurities to flow out. Even if it is adorned with carvings and colors, and perfumed with fragrant scents, it is like a treasure vase containing foul odors. And when it dies, it swells and rots, the limbs decompose, the worms in the body eat it, and it is devoured by tigers, wolves, owls, eagles, and vultures. The people of the world are foolish, unable to observe correctly, they are attached to love and affection, protecting it until death, and in it they give rise to greed; how can a wise person find pleasure in this?' At that time, the World Honored One spoke this verse: Though adorned with necklaces, and decorated with fragrant flowers, feces, urine, saliva, and mucus, impurities are hidden within. Sentient beings protect and cherish it, deluded and unaware, like ashes covering fire, the foolish step upon it; the wise should stay away from it, and not give rise to attachment. At that time, Ambapali arrived before the Buddha, bowed her head to his feet, offered various offerings to the Buddha, and with tears and sobs, said to the Buddha, 'World Honored One! We only wish that you would remain in the world, and not enter parinirvana, to benefit all the gods and people of the world! If the World Honored One is determined to enter parinirvana, all sentient beings will have no guidance, like infants who have lost their loving mothers.' At that time, the World Honored One told her, 'All conditioned things are of such a nature, you should not give rise to sorrow and distress.' The World Honored One then spoke the Dharma to all those who had come, 'From now on, you should uphold the precepts and not violate them. Those who break the precepts are hated and despised by gods, dragons, and spirits! Their evil reputation spreads, people do not like to see them, and if they are among the assembly, they have no dignity. The good gods and spirits no longer protect them. When they are about to die, their minds are filled with fear, and even if they have done small good deeds, they cannot remember them. After death, they will follow their karma and suffer in hell, going through countless kalpas before they can emerge, and then they will be reborn as hungry ghosts or animals, and in this way, they will continue to transmigrate without any hope of liberation. Bhikkhus who uphold the precepts are respected by gods, dragons, and spirits. Their good reputation spreads throughout the world. When they are among the assembly, their dignity is bright and magnificent. The good gods and spirits always follow and protect them. When they are about to die, their minds are clear and focused, and after death, they will be reborn in a pure place.'
。」當於如來說此法時，六萬八千那由他天人八部，遠塵離垢，得法眼凈。六十比丘，漏盡意解，成阿羅漢。
爾時，世尊告諸離車及與其妻，並庵婆羅女：「我今欲進干荼村中，汝等可各還歸所止。當知，諸行皆悉無常，但當修行我所說法，勿如嬰兒涕泣悲憹。」世尊即便從座而起。
時，諸離車及與其妻、庵婆羅女，聞佛此言，捶胸拍頭，號啕大叫，緣路隨佛不肯旋返。世尊既見戀慕情深，非是言辭所可安慰，即以神力，化作河水，涯岸深絕，波流迅疾。時，諸離車及以眷屬、庵婆羅女，既見如來與比丘眾，在彼河岸，倍增悲慟，悶絕躄地，而以微聲，共相謂言：「是處那忽有此大河，而復乃爾波湍驚急？當是如來見於我等隨從不捨，而故作此，絕行道耳！」時，諸離車及以其妻、庵婆羅女，既不得度，心倍踴躍，俯仰哽咽，絕望乃還。
爾時，如來至干荼村北林中住，告諸比丘：「汝等當知，有四種法：一戒、二定、三慧、四解脫，若不聞知此四法者，斯人長夜在生死海。我于往昔，若不聞知此四法者，不能疾得阿耨多羅三藐三菩提。」
於是世尊即說偈曰：
「戒定慧解脫， 我若不久聞， 不能疾得證， 無上正真道。 汝等宜精進， 修習此四法， 能斷生死苦， 天人上福田。」
爾時，世尊說此偈已，為諸比丘，分別廣說此四法義。當於如來說此法時，千二百比丘，即于諸法，漏盡意解，成阿羅漢。
爾時，世尊與諸比丘，即從座起，趣于象村、庵婆羅村、閻浮村乃至到于善伽城。到彼城已，與諸比丘，前後圍繞，在一處坐。於是，世尊告諸比丘：「有四聖諦，當勤觀察。一者苦諦、二者集諦、三者滅諦、四者道諦。比丘，苦諦者，所謂八苦：一生苦、二老苦、三病苦、四死苦、五所求不得苦、六怨憎會苦、七愛別離苦、八五受陰苦。汝等當知，此八種苦，及有漏法，以逼迫故，諦實是苦。集諦者，無明及愛，能為八苦而作因本。當知此集，諦是苦因。滅諦者，無明、愛滅，絕於苦因。當知此滅，諦實是滅。道諦者，八正道：一正見、二正念、三正思惟、四正業、五正精進、六正語、七正命、八正定。此八法者，諦是聖道。若人精勤，觀此四法，速離生死，到解脫處。汝等比丘，若於此法，已究竟者，亦當精勤為他解說。我若滅后，汝等亦應勤思修習。」當於如來說此法時，五百比丘，漏盡意解，成阿羅漢。虛空諸天，其數四萬，于諸法中，遠塵離垢，得法眼凈。
爾時，世尊告諸比丘：「有四決定說。一者若有比丘，樂欲說法，作如是言：『我親從佛聞如是法，善解其義，受持讀誦，極自通利。』汝等宜應請之令說，應隨所聞善自思惟，為修多羅，為是毗尼、法相之中，有此法耶？若修多羅及以毗尼法相之中，有此法者，宜應受持，稱讚善哉。若修多羅及以毗尼法相之中，無此法者，不應受持，亦勿稱讚，當知此法，非我所說。二者若有比丘，樂欲說法，作如是言：『我于某處比丘僧眾，聞如是法，善解其義，受持讀誦，極自通利。』汝等宜應請之令說，隨所聞法善自思惟，為修多羅、為是毗尼、為是法相，有此法耶？若修多羅，及以毗尼、法相之中，有此法者，宜應受持，稱讚善哉。若修多羅及以毗尼、法相之中，無此法者，不應受持，亦勿稱讚。當知此法非我所說，亦復非彼比丘眾說。三者若有比丘樂欲說法，作如是言：『我親從彼某僧伽藍某阿練若住處，眾多上座比丘，悉皆多聞，聰明智慧，聞如是法，善解其義，受持讀誦，極自通利。』汝等宜應請之令說，應隨所聞，善思惟之，為修多羅、為是毗尼、為是法相中有此法耶？若修多羅，及以毗尼、法相之中，有此法者，宜應受持，稱讚善哉。若修多羅及以毗尼、法相之中，無此法者，不應受持，亦勿稱讚。當知此法，非我所說
當如來說此法時，六萬八千那由他的天人八部，遠離塵垢，得到了法眼清凈。六十位比丘，斷盡了煩惱，心意解脫，成爲了阿羅漢。 那時，世尊告訴離車人和他們的妻子，以及庵婆羅女：『我現在要前往干荼村，你們可以各自回到自己的住處。應當知道，一切行為都是無常的，只應當修行我所說的法，不要像嬰兒一樣哭泣悲傷。』世尊隨即從座位上站了起來。 當時，離車人和他們的妻子、庵婆羅女，聽到佛陀這樣說，捶胸頓足，號啕大哭，沿著路跟隨佛陀不肯返回。世尊看到他們依戀不捨的情感很深，不是言語所能安慰的，就用神力化作一條河，河岸深不可測，波濤洶涌。當時，離車人和他們的眷屬、庵婆羅女，看到如來和比丘們在河的對岸，更加悲痛，昏厥倒地，用微弱的聲音互相說道：『這裡怎麼突然出現這麼大的河，而且波濤如此湍急？這一定是如來看到我們跟隨不捨，故意這樣做，斷絕我們的去路！』當時，離車人和他們的妻子、庵婆羅女，既然無法渡河，心中更加悲傷，低頭哽咽，絕望地返回。 那時，如來到達干荼村北邊的樹林中住下，告訴比丘們：『你們應當知道，有四種法：一是戒律，二是禪定，三是智慧，四是解脫。如果不知道這四種法，這個人將長久地在生死苦海中。我過去如果不知道這四種法，也不能迅速證得無上正等正覺。』 於是世尊就說了偈語： 『戒定慧解脫，我若不久聞，不能迅速證得，無上正真道。你們應當精進，修習這四種法，能斷生死苦，是天人最上的福田。』 當時，世尊說完這偈語后，為比丘們分別詳細地解釋了這四種法的含義。當如來說此法時，一千二百位比丘，當即對諸法斷盡了煩惱，心意解脫，成爲了阿羅漢。 那時，世尊和比丘們，隨即從座位上站起來，前往象村、庵婆羅村、閻浮村，一直到達善伽城。到達那裡后，和比丘們前後圍繞，坐在一處。於是，世尊告訴比丘們：『有四聖諦，應當勤奮觀察。一是苦諦，二是集諦，三是滅諦，四是道諦。比丘們，苦諦，就是所謂的八苦：生苦、老苦、病苦、死苦、求不得苦、怨憎會苦、愛別離苦、五陰熾盛苦。你們應當知道，這八種苦，以及有漏法，因為逼迫的緣故，真實是苦。集諦，就是無明和愛，能為八苦產生根本原因。應當知道，這集諦，真實是苦的原因。滅諦，就是無明和愛滅盡，斷絕了苦的原因。應當知道，這滅諦，真實是滅。道諦，就是八正道：正見、正念、正思惟、正業、正精進、正語、正命、正定。這八種法，真實是聖道。如果有人精勤地觀察這四種法，就能迅速脫離生死，到達解脫的境地。你們比丘，如果對這四種法已經究竟通達，也應當精勤地為他人解說。我滅度后，你們也應當勤奮地思考修習。』當如來說此法時，五百位比丘，斷盡了煩惱，心意解脫，成爲了阿羅漢。虛空中的諸天，有四萬之多，對諸法遠離了塵垢，得到了法眼清凈。 那時，世尊告訴比丘們：『有四種決定說法。第一種，如果有比丘，喜歡說法，這樣說：『我親自從佛陀那裡聽到這樣的法，善於理解它的含義，受持讀誦，非常通達。』你們應當請他講解，應當根據所聽到的善加思考，在修多羅（經）、毗尼（律）、法相（論）中，有這種法嗎？如果在修多羅以及毗尼法相中，有這種法，就應當接受，稱讚說好。如果在修多羅以及毗尼法相中，沒有這種法，就不應當接受，也不要稱讚，應當知道這種法，不是我所說的。第二種，如果有比丘，喜歡說法，這樣說：『我在某處的比丘僧眾中，聽到這樣的法，善於理解它的含義，受持讀誦，非常通達。』你們應當請他講解，根據所聽到的法善加思考，在修多羅、毗尼、法相中，有這種法嗎？如果在修多羅以及毗尼法相中，有這種法，就應當接受，稱讚說好。如果在修多羅以及毗尼法相中，沒有這種法，就不應當接受，也不要稱讚。應當知道這種法不是我所說的，也不是那些比丘僧眾所說的。第三種，如果有比丘喜歡說法，這樣說：『我親自從某僧伽藍某阿練若住處，許多上座比丘，他們都博學多聞，聰明智慧，聽到這樣的法，善於理解它的含義，受持讀誦，非常通達。』你們應當請他講解，應當根據所聽到的，善加思考，在修多羅、毗尼、法相中，有這種法嗎？如果在修多羅以及毗尼法相中，有這種法，就應當接受，稱讚說好。如果在修多羅以及毗尼法相中，沒有這種法，就不應當接受，也不要稱讚。應當知道這種法，不是我所說的
When the Tathagata spoke this Dharma, sixty-eight thousand nayutas of gods and humans, along with the eight classes of beings, were freed from dust and defilement, and attained the pure Dharma eye. Sixty bhikkhus, having exhausted their outflows and attained liberation of mind, became Arhats. At that time, the World Honored One addressed the Licchavis and their wives, as well as the courtesan Ambapali, saying, 'I now wish to proceed to the village of Gandha. You may each return to your respective dwellings. Know that all conditioned things are impermanent. You should only practice the Dharma I have taught, and not weep and wail like infants.' The World Honored One then rose from his seat. Then, the Licchavis and their wives, along with Ambapali, upon hearing these words of the Buddha, beat their chests and heads, crying out loudly, and followed the Buddha along the road, unwilling to turn back. The World Honored One, seeing their deep attachment and affection, which could not be comforted by words, used his divine power to create a river, with deep and impassable banks and swift currents. Then, the Licchavis and their families, along with Ambapali, seeing the Tathagata and the bhikkhus on the other bank of the river, were overcome with grief, fainted and fell to the ground, and in faint voices said to each other, 'How did this great river suddenly appear here, and with such rapid currents? It must be that the Tathagata, seeing that we are following him and unwilling to leave, has deliberately done this to cut off our path!' Then, the Licchavis and their wives, along with Ambapali, unable to cross, were filled with even greater sorrow, and with bowed heads and choked sobs, returned in despair. Then, the Tathagata arrived at the northern grove of the village of Gandha and stayed there, and told the bhikkhus, 'You should know that there are four Dharmas: first, precepts; second, concentration; third, wisdom; and fourth, liberation. If one does not know these four Dharmas, one will remain in the sea of birth and death for a long time. If I had not known these four Dharmas in the past, I would not have been able to quickly attain Anuttara-samyak-sambodhi.' Then the World Honored One spoke this verse: 'Precepts, concentration, wisdom, and liberation, if I had not heard of them soon, I would not have been able to quickly attain the unsurpassed true path. You should be diligent and practice these four Dharmas, which can cut off the suffering of birth and death, and are the supreme field of merit for gods and humans.' Then, after the World Honored One spoke this verse, he explained the meaning of these four Dharmas in detail to the bhikkhus. When the Tathagata spoke this Dharma, twelve hundred bhikkhus immediately exhausted their outflows, attained liberation of mind, and became Arhats. Then, the World Honored One and the bhikkhus rose from their seats and proceeded to the villages of Elephant, Ambapali, and Jambudvipa, and finally arrived at the city of Sangha. Having arrived there, they sat down in one place, surrounded by the bhikkhus. Then, the World Honored One told the bhikkhus, 'There are four Noble Truths that you should diligently observe. First is the Truth of Suffering, second is the Truth of the Origin of Suffering, third is the Truth of the Cessation of Suffering, and fourth is the Truth of the Path to the Cessation of Suffering. Bhikkhus, the Truth of Suffering is the so-called eight sufferings: the suffering of birth, the suffering of old age, the suffering of sickness, the suffering of death, the suffering of not getting what one desires, the suffering of being with those one hates, the suffering of being separated from those one loves, and the suffering of the five aggregates. You should know that these eight sufferings, and the defiled dharmas, are truly suffering because of their oppressive nature. The Truth of the Origin of Suffering is ignorance and craving, which are the root causes of the eight sufferings. You should know that this origin is truly the cause of suffering. The Truth of the Cessation of Suffering is the cessation of ignorance and craving, which cuts off the cause of suffering. You should know that this cessation is truly cessation. The Truth of the Path to the Cessation of Suffering is the Eightfold Noble Path: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. These eight dharmas are truly the Noble Path. If one diligently observes these four dharmas, one can quickly escape birth and death and reach the place of liberation. You bhikkhus, if you have already fully understood these four dharmas, you should also diligently explain them to others. After my passing, you should also diligently contemplate and practice them.' When the Tathagata spoke this Dharma, five hundred bhikkhus exhausted their outflows, attained liberation of mind, and became Arhats. Forty thousand gods in the sky, having been freed from dust and defilement, attained the pure Dharma eye. Then, the World Honored One told the bhikkhus, 'There are four definitive statements. First, if there is a bhikkhu who likes to speak the Dharma, and says, 'I personally heard this Dharma from the Buddha, and I understand its meaning well, and I uphold, recite, and am very proficient in it,' you should invite him to speak, and you should carefully consider what you have heard. Is this Dharma found in the Sutras, the Vinaya, or the Abhidharma? If this Dharma is found in the Sutras, the Vinaya, or the Abhidharma, you should accept it and praise it as good. If this Dharma is not found in the Sutras, the Vinaya, or the Abhidharma, you should not accept it, nor should you praise it. You should know that this Dharma is not what I have spoken. Second, if there is a bhikkhu who likes to speak the Dharma, and says, 'I heard this Dharma in a certain community of bhikkhus, and I understand its meaning well, and I uphold, recite, and am very proficient in it,' you should invite him to speak, and you should carefully consider what you have heard. Is this Dharma found in the Sutras, the Vinaya, or the Abhidharma? If this Dharma is found in the Sutras, the Vinaya, or the Abhidharma, you should accept it and praise it as good. If this Dharma is not found in the Sutras, the Vinaya, or the Abhidharma, you should not accept it, nor should you praise it. You should know that this Dharma is not what I have spoken, nor is it what that community of bhikkhus has spoken. Third, if there is a bhikkhu who likes to speak the Dharma, and says, 'I personally heard this Dharma from many senior bhikkhus in a certain monastery or forest dwelling, who are all learned, wise, and intelligent, and I understand its meaning well, and I uphold, recite, and am very proficient in it,' you should invite him to speak, and you should carefully consider what you have heard. Is this Dharma found in the Sutras, the Vinaya, or the Abhidharma? If this Dharma is found in the Sutras, the Vinaya, or the Abhidharma, you should accept it and praise it as good. If this Dharma is not found in the Sutras, the Vinaya, or the Abhidharma, you should not accept it, nor should you praise it. You should know that this Dharma is not what I have spoken.
。四者若有比丘，樂欲說法，作如是言：『我親從某僧伽藍某阿練若住處，有一上座比丘，智慧多聞，聞如是法，善解其義，受持讀誦，極自通利。』汝等宜應請之令說，應隨所聞，善思惟之，為修多羅、為是毗尼、為法相中有此法耶？若修多羅及以毗尼、法相之中，有此法者，宜應受持，稱讚善哉。若修多羅及以毗尼、法相之中，無此法者，不應受持，亦勿稱讚。當知此法，非我所說，汝等宜應善分別此四決定說，又亦以此分別說法，傳授餘人。設我在世，及般涅槃，虛偽真實，以此知之。」時，諸比丘而白佛言：「善哉！世尊！我等從今當能分別佛說魔說。」
爾時，世尊與諸比丘，從座而起，趣鳩娑村。到彼村已，與比丘眾，前後圍繞，坐一樹下。時彼村中，諸婆羅門、長者居士，聞佛至已，皆悉馳競，來詣佛所，頭面禮足，卻坐一面，而白佛言：「世尊！今者與諸比丘，故來此村，別有余趣？」於是，如來即答之言：「我卻後三月，當般涅槃，從毗耶離城，遍歷村邑，次第到此。」爾時，諸人，聞佛此語，悲泣懊憹，悶絕躄地，舉手拍頭，捶胸大叫，唱如是言：「嗚呼！苦哉！世間眼滅，我等不久，失所歸導。」垂涕白言：「唯愿世尊！住壽一劫，若減一劫。」爾時，世尊而答之言：「汝等不應生此悲憹，所以者何？有為之法，性相如是。汝等可舍憂憹之情，靜心聽我最後所說。」於是諸人，強自抑忍，低頭默聽。
時，彼座中有一婆羅門，名弗波育帝，聰明智慧博聞強記。爾時如來，即告之言：「汝等當知，在家之人，有四種法，宜應修習。一者恭敬父母，盡心孝養；二者恒以善法，訓導妻子；三者愍念僮僕，知其有無；四者近善知識，遠離惡人。汝等若恒行此四法，現世為人之所愛敬，將來所生，常在善處。複次，弗波育帝，在家之人，有四樂法。一者不負他財，無慚愧色；二者極大巨富，自惜不用，父母、妻子、親戚、眷屬皆不給與，又不供養沙門婆羅門；三者極大巨富，身著麗服，口恣上味，供養父母，親戚眷屬皆悉給與，奉事沙門及婆羅門；四者身、口、意業，並不為惡，聰明智慧，樂欲多聞。汝等當知，在家之人，雖復有此四種之樂，而不負他債及以慳貪，此法名為最下之樂；好行佈施，名為中樂；身、口、意業不造于惡，聰明智慧，樂於多聞，此法名為上勝之樂。」
爾時，如來而說偈言：
「不負債及慳， 斯名為下樂， 有財行佈施， 此名為中樂。 身口意業凈， 智慧樂多聞， 此則為上樂， 慧者之所行。 汝等從今日， 乃至盡形壽， 長幼互相教， 行此中上法。」
大正藏第 01 冊 No. 0007 大般涅槃經
大般涅槃經卷中
爾時，弗波育帝等而白佛言：「世尊！我等從今以中上法，互相開導。」於是，弗波育帝等五百人，即于佛前，受三歸依並及五戒。弗波育帝等，重白佛言：「唯愿世尊及比丘僧，明受我供。」於時，如來，默然許之。弗波育帝等，知佛許已，即從座起，與其來眾，禮佛而退。還到其舍，通夕辦好香美飲食，既至明日，食時將到，遣信白言：「唯愿世尊！自知其時。」於是，如來與比丘僧，前後圍繞，往詣其舍，次第而坐。弗波育帝，見佛及僧悉安坐已，便起行水，手自斟酌，諸美飲食。余婆羅門長者居士，有五百人，各赍美饌，亦在其舍，共供養佛。
時，諸比丘當於食上，有不善攝身威儀者，諸婆羅門長者居士，既見之已，心不歡喜。爾時，世尊知眾人心，而普告言：「汝等當知，如來正法，深曠如海，不可測量，又復大海，有諸眾生，身體極大，長萬六千逾阇那、或復身長八千逾阇那、或復身長四千逾阇那、或復身長千逾阇那、或復身長一寸半寸，乃至極微，如來法海，亦復如是
現代漢語譯本：如果這四種人中有比丘，喜歡宣講佛法，這樣說：『我親自從某僧伽藍、某阿練若的住處，有一位上座比丘，智慧淵博，見聞廣博，聽聞過這樣的佛法，能夠很好地理解其中的含義，受持讀誦，並且非常通達。』你們應該請他來宣講，應該隨著所聽到的，好好地思考，這是否是修多羅（佛經）、是否是毗尼（戒律）、是否是法相（佛法義理）中有的教法？如果修多羅以及毗尼、法相之中，有這種教法，就應該接受並奉行，稱讚說『很好』。如果修多羅以及毗尼、法相之中，沒有這種教法，就不應該接受奉行，也不要稱讚。應當知道這種教法，不是我所說的，你們應該好好地分辨這四種決定的說法，並且用這種方法來分辨說法，傳授給其他人。即使我還在世，或者已經涅槃，要分辨虛假和真實，就用這個方法來判斷。』當時，眾比丘對佛說：『太好了！世尊！我們從今以後能夠分辨佛說和魔說了。』 這時，世尊和眾比丘，從座位上起身，前往鳩娑村。到達那個村子后，與比丘們前後圍繞，坐在一棵樹下。當時，村中的婆羅門、長者、居士，聽說佛陀來了，都爭先恐後地來到佛陀所在的地方，頭面禮足，退坐在一旁，對佛說：『世尊！您今天和眾比丘來到這個村子，是有什麼特別的目的嗎？』於是，如來回答說：『我將在三個月后涅槃，從毗耶離城出發，走遍各個村莊，依次來到這裡。』當時，眾人聽到佛陀這樣說，悲傷哭泣，懊惱不已，昏厥倒地，舉手拍頭，捶胸大叫，喊道：『嗚呼！太痛苦了！世間的眼睛要熄滅了，我們不久就要失去依靠和引導了。』他們流著眼淚說：『唯愿世尊！住世一劫，哪怕減少一劫。』當時，世尊回答說：『你們不應該如此悲傷懊惱，為什麼呢？有為之法，其本性就是如此。你們可以放下憂愁悲傷的心情，靜下心來聽我最後所說。』於是，眾人強忍悲痛，低頭默默地聽著。 當時，在座中有一位婆羅門，名叫弗波育帝，聰明智慧，見聞廣博，記憶力強。這時，如來對他說：『你們應當知道，在家之人，有四種法，應該修習。第一是恭敬父母，盡心孝養；第二是經常用善法，教導妻子；第三是憐憫僕人，瞭解他們的生活狀況；第四是親近善知識，遠離惡人。你們如果經常奉行這四種法，現世會受到人們的愛戴和尊敬，將來所生，常常在善處。』『其次，弗波育帝，在家之人，有四種快樂。第一是不欠別人錢財，沒有慚愧之色；第二是極其富有，自己卻吝嗇不用，父母、妻子、親戚、眷屬都不給與，也不供養沙門婆羅門；第三是極其富有，自己穿著華麗的衣服，吃著美味佳餚，供養父母，親戚眷屬都給與，奉事沙門以及婆羅門；第四是身、口、意業，都不做惡事，聰明智慧，喜歡聽聞佛法。你們應當知道，在家之人，雖然有這四種快樂，但是不欠別人錢財以及吝嗇貪婪，這種快樂稱為最下等的快樂；喜歡佈施，稱為中等的快樂；身、口、意業不造惡，聰明智慧，喜歡聽聞佛法，這種快樂稱為最上等的快樂。』 當時，如來說偈語道：『不欠債和吝嗇，這稱為下等樂，有錢財行佈施，這稱為中等樂。身口意業清凈，智慧喜歡多聞，這才是上等樂，有智慧的人所行。你們從今天起，乃至到壽命終結，長幼互相教導，奉行這中上等法。』 《大般涅槃經》捲上 《大正藏》第01冊 No. 0007 《大般涅槃經》 《大般涅槃經》卷中 當時，弗波育帝等人對佛說：『世尊！我們從今以後用中上等法，互相開導。』於是，弗波育帝等五百人，就在佛前，受三皈依以及五戒。弗波育帝等人，再次對佛說：『唯愿世尊以及比丘僧，明天接受我們的供養。』當時，如來，默然答應了。弗波育帝等人，知道佛陀答應后，就從座位上起身，和一起來的人，禮拜佛陀後退下。回到自己的住所，通宵準備好香美的飲食，到了第二天，快到吃飯的時候，派人送信說：『唯愿世尊！自己知道時間。』於是，如來和比丘僧，前後圍繞，前往他們的住所，依次坐下。弗波育帝，看到佛陀和僧眾都安坐后，就起身行水，親自斟酌，準備各種美味的飲食。其餘的婆羅門、長者、居士，有五百人，各自帶著美味的食物，也在他們的住所，一起供養佛陀。 當時，眾比丘在吃飯的時候，有不善於攝持身威儀的，婆羅門、長者、居士們，看到后，心中不歡喜。這時，世尊知道眾人的心思，就普遍地告訴大家說：『你們應當知道，如來的正法，深廣如海，不可測量，又像大海，有各種眾生，身體極其巨大，長一萬六千由旬，或者身體長八千由旬，或者身體長四千由旬，或者身體長一千由旬，或者身體長一寸半寸，乃至極其微小，如來的法海，也是如此。』
English version: If among these four types of people there is a bhikkhu who delights in expounding the Dharma, and says, 'I have personally come from such and such a sangharama, such and such an aranya, where there is a senior bhikkhu, wise and learned, who has heard such a Dharma, understands its meaning well, upholds it, recites it, and is extremely proficient in it.' You should invite him to speak, and you should contemplate well what you have heard. Is this teaching found in the Sutras, the Vinaya, or the Dharma characteristics? If this teaching is found in the Sutras, the Vinaya, and the Dharma characteristics, then you should accept and uphold it, and praise it as 'good.' If this teaching is not found in the Sutras, the Vinaya, and the Dharma characteristics, then you should not accept and uphold it, nor should you praise it. You should know that this teaching is not what I have spoken. You should carefully discern these four definitive statements, and use this method to discern teachings and pass them on to others. Whether I am still alive or have already entered Nirvana, to distinguish between the false and the true, use this method to judge.' At that time, the bhikkhus said to the Buddha, 'Excellent! World Honored One! From now on, we will be able to distinguish between the Buddha's teachings and the teachings of Mara.' At this time, the World Honored One and the bhikkhus rose from their seats and went to the village of Kusala. Having arrived at that village, they sat under a tree, surrounded by the bhikkhus. At that time, the Brahmins, elders, and householders of the village, having heard that the Buddha had arrived, all rushed to the place where the Buddha was, bowed their heads to his feet, and sat down to one side. They said to the Buddha, 'World Honored One! Is there a special purpose for you and the bhikkhus to come to this village today?' Thereupon, the Tathagata replied, 'I will enter Nirvana in three months. I will travel from the city of Vaisali, through various villages, and will arrive here in due course.' At that time, the people, having heard the Buddha say this, were filled with grief and wept, feeling distressed and faint. They fell to the ground, raised their hands to their heads, beat their chests, and cried out, 'Alas! How painful! The eyes of the world are about to be extinguished, and we will soon lose our refuge and guidance.' They said with tears, 'We pray that the World Honored One will live for a kalpa, or even less than a kalpa.' At that time, the World Honored One replied, 'You should not be so grieved and distressed. Why? The nature of conditioned phenomena is such. You should let go of your sorrow and grief, and listen quietly to my final words.' Thereupon, the people suppressed their grief and listened silently with their heads bowed. At that time, there was a Brahmin in the assembly named Phra-po-yu-ti, who was intelligent, wise, learned, and had a strong memory. At that time, the Tathagata said to him, 'You should know that for those who are householders, there are four practices that should be cultivated. First, respect your parents and be filial to them with all your heart; second, always use good teachings to guide your wife; third, have compassion for your servants and understand their living conditions; fourth, be close to good teachers and stay away from evil people. If you always practice these four things, you will be loved and respected by people in this life, and in future lives, you will always be in good places.' 'Furthermore, Phra-po-yu-ti, for those who are householders, there are four kinds of happiness. First, not owing money to others and having no shame; second, being extremely wealthy but being stingy and not using it for oneself, not giving it to parents, wife, relatives, or family members, and not making offerings to sramanas and Brahmins; third, being extremely wealthy, wearing beautiful clothes, eating delicious food, making offerings to parents, giving to relatives and family members, and serving sramanas and Brahmins; fourth, not doing evil deeds with body, speech, and mind, being intelligent and wise, and delighting in hearing the Dharma. You should know that for those who are householders, although there are these four kinds of happiness, not owing money to others and being stingy is called the lowest kind of happiness; liking to give alms is called the middle kind of happiness; not doing evil with body, speech, and mind, being intelligent and wise, and delighting in hearing the Dharma is called the highest kind of happiness.' At that time, the Tathagata spoke in verse: 'Not owing debts and being stingy, this is called the lowest happiness; having wealth and giving alms, this is called the middle happiness. Body, speech, and mind being pure, wisdom delighting in hearing the Dharma, this is the highest happiness, which is practiced by the wise. From today onwards, until the end of your lives, the young and old should teach each other and practice these middle and highest teachings.' The Great Nirvana Sutra, Volume One Taisho Tripitaka, Vol. 01, No. 0007, The Great Nirvana Sutra The Great Nirvana Sutra, Volume Two Translated by the Shramana Shi Faxian of Pingyang in the Eastern Jin Dynasty At that time, Phra-po-yu-ti and others said to the Buddha, 'World Honored One! From now on, we will guide each other with the middle and highest teachings.' Thereupon, Phra-po-yu-ti and five hundred others, in front of the Buddha, took refuge in the Three Jewels and received the Five Precepts. Phra-po-yu-ti and others again said to the Buddha, 'We pray that the World Honored One and the Sangha of bhikkhus will accept our offerings tomorrow.' At that time, the Tathagata silently agreed. Phra-po-yu-ti and others, knowing that the Buddha had agreed, rose from their seats, bowed to the Buddha, and withdrew. They returned to their homes and spent the whole night preparing fragrant and delicious food. The next day, when it was almost time to eat, they sent a message saying, 'We pray that the World Honored One will know the time.' Thereupon, the Tathagata and the Sangha of bhikkhus, surrounded by others, went to their homes and sat down in order. Phra-po-yu-ti, seeing that the Buddha and the Sangha were all seated, rose to offer water and personally served various delicious foods. The other Brahmins, elders, and householders, five hundred in number, each brought delicious food and together made offerings to the Buddha. At that time, some of the bhikkhus, while eating, did not properly maintain their bodily deportment. The Brahmins, elders, and householders, having seen this, were not pleased. At that time, the World Honored One, knowing the thoughts of the people, universally told everyone, 'You should know that the Tathagata's true Dharma is as deep and vast as the ocean, immeasurable. Just as in the ocean, there are various beings, some with extremely large bodies, sixteen thousand yojanas long, some eight thousand yojanas long, some four thousand yojanas long, some one thousand yojanas long, some one and a half inches long, and even extremely small ones, so too is the Tathagata's ocean of Dharma.'
。其中或有得阿羅漢，具足三明及以六通，有大威德福天人者；其中亦有得阿那含者、斯陀含者、須陀洹者，亦復有得四果曏者，乃至亦有凡夫之人未得法利者；是故汝勿於法海中而生礙心。」
於是世尊而說偈言：
「一切眾川流， 皆悉歸大海， 若飯佛及僧， 福歸己亦然。」
爾時，如來說此偈已，又為眾人，說種種法。於時，弗波育帝等五百人，于諸法中，遠塵離垢，得法眼凈。爾時，世尊與比丘僧，從座而起，更復前行，趣波波城。弗波育帝等五百人，悲號啼泣，奉送如來，徘徊顧慕，絕望乃返。
爾時，世尊既至彼城。彼城之中，有工巧子，名曰淳陀，其人有園，極為閑靜；如來即便與諸比丘，前後圍繞，往住彼園。是時淳陀，聞佛及僧來其園中，歡喜踴躍，不能自勝，與其同類，俱詣佛所。頭面禮足，卻住一面，而白佛言：「不審世尊！何緣來此？有他趣耶？」爾時，世尊即答之言：「我今所以來至此者，不久應當入般涅槃，是以故來，最後相見。」是時，淳陀及其同類，聞佛此語，心大悲憹悶絕於地，良久微聲而白佛言：「世尊今者舍諸眾生，不慈念耶！云何便欲入般涅槃？唯愿世尊！住壽一劫！若減一劫！」即又拍頭捶胸大叫，作如是言：「嗚呼！苦哉！世間眼滅！一切眾生，從今以後，沒生死海，未有出期。所以者何？無上導師般涅槃故。」
爾時，世尊告淳陀言：「汝今不應生苦憹也。一切諸行法皆如是，悉為無常之所遷變，合會恩愛，必有別離。是故汝今勿生憂憹。」
爾時，淳陀即白佛言：「我今亦知諸行無常，合會恩愛，皆悉別離。然無上尊，當般涅槃，我今云何而不悲憹！」
爾時，世尊即為淳陀，說種種法。淳陀聞已，憂悲小歇，便從座起，整身威儀，偏袒右肩，頂禮佛足白言：「世尊唯愿，明日受我薄供。」世尊即便默然許之。爾時，淳陀知佛許已，禮足而退淳陀還舍，通夕辦于多美飲食。至明食時，遣信白佛：「唯愿世尊！自知其時。」於是，如來與諸比丘，前後圍繞，往詣其舍，次第就坐。是時，淳陀見佛坐已，即便行水，手自斟酌，下諸精饌。世尊及僧，食竟洗缽，還歸本坐，淳陀亦坐。
爾時，世尊告淳陀言：「汝今已作希有之福，最後供飯佛比丘僧，如此果報，無有窮盡。一切眾生，所種諸福，無有能得等於汝者。宜應自生欣慶之心，我今最後受汝請訖，更不復受他余供飯。」
「汝今已建立， 希有之功德， 最後得供飯， 佛及比丘僧， 功德日增長， 永無窮竭時。 汝今宜自應， 深生欣慶心， 一切所造福， 無有等汝者。」
爾時，世尊說此偈已，即語阿難：「我今身痛，欲疾往彼鳩尸那城。」爾時，阿難與諸比丘並及淳陀，聞佛此語，生大苦痛，號泣流連，不能自勝。於是，世尊即從座起，與諸比丘前後圍繞，趣向彼城。爾時，淳陀亦與眷屬隨從如來，世尊中路止一樹下，語阿難言：「我於今者，極患腹痛。」即將阿難，去樹不遠，而便下血。既還樹下，而敕阿難：「汝可取我僧伽梨衣，四疊敷地，我欲坐息，不堪復前。」阿難受敕，世尊即便坐息樹下，又告阿難：「我今患渴，汝可往至迦屈嗟河，取凈水來。」阿難答言：「向有商人，五百乘車，從河而過，其水必濁，恐不堪飲。」如是再三，敕于阿難，阿難然後持缽而去。既到河上，見水澄清，心大怖懼，身毛皆豎，而自念言：「我于曏者，見諸商人，五百乘車，經此水過，意謂猶濁，不言便清，致令屢逆如來之敕。」即持水歸而以供奉，作如是言：「甚奇世尊！向見商人，五百乘車，從河而度妨於前后，十日之中猶未應清，世尊神力，俄爾之頃，而便澄潔。」世尊即便受水飲之。
爾時，有一滿羅仙人之子，名弗迦娑，是彼迦蘭仙人弟子
現代漢語譯本：其中或許有證得阿羅漢果位的，具備三明和六神通，擁有巨大威德福報的天人；其中也有證得阿那含果位的、斯陀含果位的、須陀洹果位的，也有證得四果向的修行者，甚至還有尚未獲得佛法利益的凡夫俗人；所以你不要在佛法的大海中產生障礙之心。 於是世尊說了偈語： 『一切河流，都歸向大海，如果供養佛和僧眾，福報也會歸於自己。』 當時，如來說完這偈語后，又為眾人宣說了種種佛法。這時，弗波育帝等五百人，在佛法中，遠離塵垢，得到了清凈的法眼。當時，世尊和比丘僧眾，從座位上起身，再次向前行走，前往波波城。弗波育帝等五百人，悲傷哭泣，送別如來，徘徊顧盼，絕望后才返回。 當時，世尊到達那座城。城中有一個手藝精巧的年輕人，名叫淳陀，他有一個園林，非常清靜；如來就和眾比丘，前後圍繞著，前往住在那個園林。這時，淳陀聽說佛和僧眾來到他的園林，歡喜雀躍，不能自已，和他的同伴一起，前往佛陀所在之處。他們頭面禮足，退到一旁，對佛說：『不知世尊！為何來到這裡？有其他去處嗎？』當時，世尊回答說：『我之所以來到這裡，是因為不久將要進入涅槃，所以來此，最後相見。』當時，淳陀和他的同伴，聽到佛陀這樣說，心中極度悲傷，悶絕倒地，過了很久才微微發出聲音對佛說：『世尊現在要捨棄眾生，不慈悲憐憫了嗎！為何就要進入涅槃？唯愿世尊！住世一劫！哪怕減少一劫！』他們又拍頭捶胸大叫，這樣說道：『嗚呼！苦啊！世間的眼睛熄滅了！一切眾生，從今以後，沉沒在生死苦海，沒有出離的期限。這是為什麼呢？因為無上的導師要進入涅槃了。』 當時，世尊告訴淳陀說：『你現在不應該產生悲傷憂愁。一切諸行法都是如此，都會被無常所遷變，聚合的恩愛，必定會有別離。所以你現在不要產生憂愁。』 當時，淳陀對佛說：『我現在也知道諸行無常，聚合的恩愛，都會別離。但是無上的尊者，將要進入涅槃，我怎麼能不悲傷憂愁呢！』 當時，世尊就為淳陀，宣說了種種佛法。淳陀聽了之後，憂愁悲傷稍微平息，就從座位上起身，整理好儀容，袒露右肩，頂禮佛足說：『世尊，我希望明天接受我的微薄供養。』世尊就默然答應了。當時，淳陀知道佛陀答應了，禮足後退下。淳陀回到家中，整夜準備了許多美味的食物。到了第二天吃飯的時候，派人告訴佛陀：『希望世尊！自己知道時間。』於是，如來和眾比丘，前後圍繞著，前往他的家中，依次就坐。當時，淳陀看到佛陀坐下後，就親自端水，斟酌，獻上各種精美的食物。世尊和僧眾，吃完飯洗完缽，回到原來的座位，淳陀也坐下。 當時，世尊告訴淳陀說：『你現在已經做了稀有的福報，最後供養佛和比丘僧，這樣的果報，沒有窮盡。一切眾生，所種的各種福報，沒有能比得上你的。你應該自己產生欣喜慶幸的心，我今天最後接受你的供養后，不再接受其他人的供養了。』 當時，世尊說了偈語： 『你現在已經建立了，稀有的功德，最後供養了，佛和比丘僧，功德日益增長，永遠沒有窮盡的時候。你現在應該自己，深深地產生欣喜慶幸的心，一切所造的福報，沒有能比得上你的。』 當時，世尊說完這偈語后，就對阿難說：『我現在身體疼痛，想要儘快前往鳩尸那城。』當時，阿難和眾比丘以及淳陀，聽到佛陀這樣說，產生巨大的痛苦，號啕大哭，不能自已。於是，世尊就從座位上起身，和眾比丘前後圍繞著，前往那座城。當時，淳陀也和眷屬跟隨如來。世尊在半路在一棵樹下停下，對阿難說：『我現在，腹痛難忍。』就帶著阿難，離開樹不遠，就拉血了。回到樹下後，就命令阿難：『你可以拿我的僧伽梨衣，四層鋪在地上，我想坐下休息，不能再往前走了。』阿難接受命令，世尊就坐在樹下休息，又告訴阿難：『我現在口渴，你可以去迦屈嗟河，取些乾淨的水來。』阿難回答說：『剛才有商人，五百輛車，從河上經過，河水一定渾濁，恐怕不能飲用。』這樣再三，命令阿難，阿難然後拿著缽去了。到了河邊，看到水清澈見底，心中非常害怕，汗毛都豎了起來，自己想：『我剛才看到那些商人，五百輛車，從這水上經過，以為水還是渾濁的，沒想到竟然清澈了，導致屢次違背如來的命令。』就拿著水回去供奉，這樣說道：『非常神奇啊世尊！剛才看到商人，五百輛車，從河上經過，妨礙了前後，十天之中都不應該清澈，世尊的神力，頃刻之間，就變得清澈了。』世尊就接受水喝了。 當時，有一個滿羅仙人的兒子，名叫弗迦娑，是迦蘭仙人的弟子。
English version: Among them, there might be those who have attained the Arhatship, possessing the three kinds of knowledge and the six supernatural powers, and who are great and virtuous heavenly beings; among them, there are also those who have attained the Anagami, Sakadagami, and Srotapanna stages, and there are also those who are on the path to the four fruits, and even ordinary people who have not yet obtained the benefits of the Dharma; therefore, you should not harbor any obstacles in the ocean of Dharma. Then the World Honored One spoke a verse: 'All the rivers flow, all return to the great sea, if you offer food to the Buddha and the Sangha, the merit will also return to you.' At that time, after the Tathagata spoke this verse, he also preached various Dharmas to the assembly. At this time, five hundred people, including Phra Bhava Yuti, were far from dust and defilement in the Dharma, and obtained the pure Dharma eye. At that time, the World Honored One and the Bhikkhu Sangha rose from their seats and went forward again, heading towards Pava City. Five hundred people, including Phra Bhava Yuti, wept sadly, seeing off the Tathagata, lingering and looking back, and only returned after despair. At that time, the World Honored One arrived at that city. In the city, there was a skilled craftsman named Chunda, who had a garden that was extremely quiet; the Tathagata, surrounded by the Bhikkhus, went to stay in that garden. At this time, Chunda heard that the Buddha and the Sangha had come to his garden, and was overjoyed, unable to contain himself, and together with his companions, went to where the Buddha was. They bowed their heads to the ground at his feet, and stood aside, and said to the Buddha: 'I do not know, World Honored One! Why have you come here? Do you have another destination?' At that time, the World Honored One replied: 'The reason I have come here is that I will soon enter Nirvana, so I have come here for a final meeting.' At that time, Chunda and his companions, hearing the Buddha say this, were extremely saddened, fainted to the ground, and after a long time, they spoke in a low voice to the Buddha: 'World Honored One, are you now abandoning all sentient beings, without compassion and pity! Why do you want to enter Nirvana? May the World Honored One! Live for a kalpa! Even if it is less than a kalpa!' They then beat their heads and chests and cried out, saying: 'Alas! How painful! The eyes of the world are extinguished! All sentient beings, from now on, will sink in the sea of birth and death, with no hope of escape. Why is this? Because the supreme guide is entering Nirvana.' At that time, the World Honored One told Chunda: 'You should not be sad and distressed now. All conditioned phenomena are like this, they are all subject to change by impermanence, and the love of union will inevitably be separated. Therefore, you should not be worried now.' At that time, Chunda said to the Buddha: 'I also know that all conditioned phenomena are impermanent, and that the love of union will all be separated. But the supreme one is about to enter Nirvana, how can I not be sad and distressed!' At that time, the World Honored One then preached various Dharmas to Chunda. After Chunda heard it, his sorrow and grief subsided slightly, and he rose from his seat, adjusted his demeanor, bared his right shoulder, bowed at the Buddha's feet, and said: 'World Honored One, I wish that you would accept my humble offering tomorrow.' The World Honored One then silently agreed. At that time, Chunda knew that the Buddha had agreed, and after bowing at his feet, he withdrew. Chunda returned home and prepared many delicious foods throughout the night. When it was time for the meal the next day, he sent a messenger to tell the Buddha: 'May the World Honored One! Know the time yourself.' Then, the Tathagata and the Bhikkhus, surrounded by each other, went to his house and sat down in order. At that time, Chunda saw that the Buddha had sat down, and then personally served water, poured drinks, and offered various exquisite foods. The World Honored One and the Sangha, after eating and washing their bowls, returned to their original seats, and Chunda also sat down. At that time, the World Honored One told Chunda: 'You have now done a rare merit, the last offering of food to the Buddha and the Bhikkhu Sangha, such a result has no end. Among all the merits that all sentient beings have planted, none can be equal to yours. You should generate a joyful and congratulatory heart, I will accept your offering for the last time today, and will not accept any other offerings of food.' At that time, the World Honored One spoke a verse: 'You have now established, a rare merit, the last offering of food, to the Buddha and the Bhikkhu Sangha, the merit grows daily, and will never end. You should now yourself, deeply generate a joyful and congratulatory heart, among all the merits you have created, none can be equal to yours.' At that time, after the World Honored One spoke this verse, he said to Ananda: 'My body is now in pain, and I want to go quickly to Kushinagar.' At that time, Ananda and the Bhikkhus, as well as Chunda, hearing the Buddha say this, felt great pain, cried loudly, and could not contain themselves. Then, the World Honored One rose from his seat, and with the Bhikkhus surrounding him, went towards that city. At that time, Chunda also followed the Tathagata with his family. The World Honored One stopped under a tree on the way, and said to Ananda: 'I am now suffering from severe abdominal pain.' He then took Ananda, and not far from the tree, he passed blood. After returning to the tree, he ordered Ananda: 'You can take my Sanghati robe, fold it four times and spread it on the ground, I want to sit down and rest, I cannot go forward anymore.' Ananda accepted the order, and the World Honored One sat down to rest under the tree, and then told Ananda: 'I am now thirsty, you can go to the Kakuttha River and bring some clean water.' Ananda replied: 'Just now there were merchants, with five hundred carts, passing through the river, the water must be turbid, and I am afraid it is not suitable for drinking.' He ordered Ananda in this way three times, and then Ananda took his bowl and went. When he arrived at the river, he saw that the water was clear, and he was very frightened, and his hair stood on end, and he thought to himself: 'I just saw those merchants, with five hundred carts, passing through this water, and I thought the water was still turbid, but I did not expect it to be clear, which caused me to repeatedly disobey the Tathagata's orders.' He then took the water back to offer it, and said: 'It is very miraculous, World Honored One! Just now I saw merchants, with five hundred carts, passing through the river, obstructing the front and back, and it should not have been clear for ten days, but with the World Honored One's divine power, it became clear in an instant.' The World Honored One then accepted the water and drank it. At that time, there was a son of a Manra ascetic, named Phra Kasa, who was a disciple of the Karana ascetic.
。從鳩尸那，詣波波城，忽于中路，而見如來坐息樹下，合掌問訊卻坐一面，而白佛言：「夫出家法，坐禪之業最為第一，調伏情根，使心不亂，專精寂靜，莫能驚恐。所以者何？憶念往昔隨從我師迦蘭仙人，行於道路，既患疲乏，近於路側，止息樹下，我師即便坐禪思惟。當爾之時，有諸商人，乘五十乘車，從前而過，我師爾時猶故寂默，身不動搖，如是良久，方從禪起。我即便往而白師言：『尊向在此坐禪之時，有諸商人，五十乘車，經前而過，聲如雷震，不審尊向為見之不？』師答我言：『都無所見。』又復問言：『聞其聲不？』亦答：『不聞。』即復白言：『尊今衣上所以有此塵土污者，是彼車過故致爾耳。』我于爾時，深生奇特，知坐禪法極可敬重。善攝情根無能亂者。」
爾時，世尊答弗迦娑：「汝向所說，非為奇特。所以者何？若復有人，非是熟眠，亦復不入于滅盡定，端心坐禪，五百乘車從其前過，此人於時不覺不聞，如是乃可名為奇特。複次，弗迦娑，斯亦未足為大奇特，若復有人，正念坐禪，遇天霹靂雷電震曜。時，有耕者兄弟二人，聞此驚怖，應聲而死，又有四牛，亦皆頓絕；而坐禪者，不覺不聞。斯可得名為奇特不？」弗迦娑言：「五百乘車，從前而過，不覺不聞，已為奇特，況復霹靂震曜動地，而不聞覺，極為希有！」
爾時，世尊告弗迦娑：「我于往昔，在阿車摩村，於一樹下端坐思惟。時，有商人五百乘車，經我前過，而我禪思不覺不聞。諸商人等，經過良久，我方出定。時，彼商人遙見我起，皆悉競來，見我身上塵坌污衣，即便拂之，而問我言：『我等曏者，五百乘車從此而過，世尊見不？』即便答言：『我不見也。』彼復問言：『世尊自可閉目不視，為聞聲不？』我又答言：『亦不聞聲。』商人又問：『世尊為眠？為是入于滅盡定耶？』我又答言：『我向不眠，亦非入定。但在禪思，故無聞見。』彼諸商人聞我此言，極生奇特嘆未曾有，而作是言：『坐禪之力，乃能如此。』我即為其說種種法。時，彼商眾悉于諸法，遠塵離垢得法眼凈。
「複次，弗迦娑！我于往日，在彼村側田間獨坐，寂默禪思。不久忽然天大霹靂，雷電風雨震動天地。時，有耕者兄弟二人，忽聞此聲，同共怖死；又有四牛，亦復頓絕。時，彼村人聞有耕者二人怖死，或是父母、妻子、知識，合村相隨，涕泣來看。我于爾時，方從禪覺，見地泥水，又有眾人，集聚號哭。有一人來，我即問言：『何故人眾聚此悲泣。』彼人答言：『世尊！曏者不覺雷電霹靂聲耶？我村之中，兄弟二人在此而耕，同時為于霹靂所殺，及以四牛亦皆俱死，云何世尊而不覺知？如來曏者為是得眠？為是入于滅盡定耶？』即答之言：『我向不眠，亦不入定，端寂坐禪，故不聞耳。』是時，彼人聞佛此語，深生奇特嘆未曾有，心自念言：『坐禪乃有如此之力。』我即為其種種說法。既聞法已，于諸法中，遠塵離垢得法眼凈。」
時，弗迦娑聞佛此言，生希有心，而白佛言：「本見我師坐禪之時，五十車過，而不聞知，謂為奇特。今者如來說此二事，百千萬倍不可為比，如來禪力不可思議。」即便從佛受三歸依。如來為說種種妙法，其聞法已，心開意悟，遠塵離垢得法眼凈，即語侍人：「汝可取我金色劫貝二張持來，我欲上佛。」侍人奉敕，即取將來。時，弗迦娑手執劫貝，長跪佛前而作是言：「我今以此奉上世尊，唯愿哀愍，即賜納受。」
爾時，世尊答弗迦娑：「我今為汝受取一張，可以一張施於阿難。所以者何？阿難日夜，親侍我側，且又今日，看我疾病。若有施主，施於病人及看病者，斯則名為滿足大施。」時，弗迦娑聞佛此語，歡喜踴躍，即以一張置佛足下，又持一張，至阿難所，長跪白言：「我今以此奉施尊者，唯愿納受。」阿難答言：「善哉！善哉！汝今能信天人師言，令汝長夜永得安樂，我為汝受
現代漢語譯本：從拘尸那迦前往波婆城，途中，我看到如來佛坐在樹下休息，便合掌問訊，退坐一旁，對佛說：『出家修行的法門中，坐禪是最重要的，它可以調伏情慾，使心不散亂，專心致志于寂靜，不受驚擾。為什麼這麼說呢？我記得以前跟隨我的老師迦蘭仙人，在路上行走，因為疲憊，就在路邊樹下休息，我的老師隨即開始坐禪入定。當時，有許多商人，乘坐五十輛車從我們面前經過，我的老師仍然保持寂靜，身體紋絲不動，過了很久才從禪定中出來。我立刻上前問老師：『剛才您坐禪的時候，有五十輛商人的車從前面經過，聲音像雷一樣，不知道您看見了嗎？』老師回答我說：『什麼都沒看見。』我又問：『聽見聲音了嗎？』他也回答說：『沒聽見。』我又說：『您衣服上的塵土，是那些車經過時沾上的。』當時，我深感驚奇，知道坐禪的法門非常值得尊敬，能夠很好地控制情慾，不受外界干擾。』 當時，世尊回答弗迦娑說：『你剛才說的，並不算稀奇。為什麼呢？如果有人，不是在熟睡，也沒有進入滅盡定，只是端正身心坐禪，有五百輛車從他面前經過，這個人當時沒有感覺，也沒有聽到，這才能稱得上是稀奇。還有，弗迦娑，這還不足以算是最大的稀奇，如果有人，正念坐禪，遇到天打雷劈，電閃雷鳴。當時，有耕田的兄弟二人，聽到雷聲驚嚇而死，還有四頭牛，也當場斃命；而坐禪的人，卻毫無感覺，也沒有聽到。這才能稱得上是稀奇，不是嗎？』弗迦娑說：『五百輛車從面前經過，沒有感覺，也沒有聽到，已經很稀奇了，更何況是雷電震動天地，卻聽不見感覺不到，這真是太稀有了！』 當時，世尊告訴弗迦娑說：『我以前在阿車摩村，在一棵樹下端坐入定。當時，有五百輛商人的車從我面前經過，而我禪定入思，沒有感覺，也沒有聽到。那些商人，經過了很久，我才出定。當時，那些商人遠遠地看見我起身，都爭先恐後地跑過來，看見我身上沾滿了塵土，就幫我拂去，然後問我：『我們剛才有五百輛車從這裡經過，世尊看見了嗎？』我回答說：『我沒看見。』他們又問：『世尊即使閉著眼睛沒看見，難道沒聽見聲音嗎？』我又回答說：『也沒聽見聲音。』商人又問：『世尊是睡著了嗎？還是進入了滅盡定？』我又回答說：『我剛才沒有睡覺，也沒有入定。只是在禪定入思，所以沒有看見，也沒有聽見。』那些商人聽了我的話，都感到非常驚奇，讚歎說從未有過，並說：『坐禪的力量，竟然能達到如此地步。』我隨即為他們講說各種佛法。當時，那些商人聽了佛法，都遠離了塵垢，得到了清凈的法眼。 『還有，弗迦娑！我以前在那個村子旁邊的田地裡獨自坐著，寂靜地禪定入思。不久，忽然天降大雷，雷電風雨震動天地。當時，有耕田的兄弟二人，聽到雷聲，同時被嚇死了；還有四頭牛，也當場斃命。當時，那個村子裡的人，聽說有耕田的兄弟二人被嚇死了，可能是他們的父母、妻子、親友，全村的人都跟著來，哭泣著看望。我當時，才從禪定中醒來，看見地上有泥水，還有許多人聚集在一起哭泣。有一個人走過來，我便問他：『為什麼大家聚集在這裡悲傷哭泣？』那人回答說：『世尊！您剛才沒有聽到雷電的聲音嗎？我們村子裡，有兄弟二人在那裡耕田，同時被雷劈死了，還有四頭牛也一起死了，為什麼世尊您卻不知道？如來您剛才是在睡覺嗎？還是進入了滅盡定？』我回答說：『我剛才沒有睡覺，也沒有入定，只是端正身心坐禪，所以沒有聽到。』當時，那個人聽了佛的話，深感驚奇，讚歎說從未有過，心裡想：『坐禪竟然有如此的力量。』我隨即為他們講說各種佛法。他們聽了佛法后，都遠離了塵垢，得到了清凈的法眼。』 當時，弗迦娑聽了佛的話，感到非常稀有，便對佛說：『我以前看到我的老師坐禪的時候，五十輛車經過，他都不知道，就覺得很稀奇了。現在如來說的這兩件事，比我老師的稀奇百千萬倍都無法相比，如來的禪定力量真是不可思議。』隨即就皈依了佛、法、僧三寶。如來為他講說各種微妙的佛法，他聽了佛法后，心開意解，遠離了塵垢，得到了清凈的法眼，就對侍從說：『你把我的兩張金色劫貝拿來，我要供養佛。』侍從奉命，立刻拿來了。當時，弗迦娑手拿著劫貝，長跪在佛前說：『我現在把這些供養給世尊，希望您慈悲，接受我的供養。』 當時，世尊回答弗迦娑說：『我現在接受你的一張，你可以把另一張供養給阿難。為什麼呢？阿難日夜都在我身邊侍奉我，而且今天還在照顧我的病。如果有施主，供養病人以及照顧病人的人，這才能稱得上是圓滿的大布施。』當時，弗迦娑聽了佛的話，歡喜雀躍，立刻把一張放在佛的腳下，又拿著另一張，到阿難那裡，長跪著說：『我現在把這個供養給尊者，希望您接受。』阿難回答說：『好啊！好啊！你現在能夠相信天人師的話，會讓你長久得到安樂，我接受你的供養。』
English version: From Kushinagar, I went to Pava City. Suddenly, on the way, I saw the Tathagata sitting and resting under a tree. I joined my palms in salutation, sat to one side, and said to the Buddha: 'Among the practices of leaving home, the practice of seated meditation is the most important. It can subdue the roots of passion, keep the mind from being disturbed, focus on tranquility, and not be startled. Why is this so? I remember following my teacher, the sage Kalama, on the road. When we were tired, we rested under a tree by the roadside. My teacher immediately began to meditate. At that time, many merchants passed by in fifty carts. My teacher remained silent and still, and after a long time, he arose from meditation. I immediately went to my teacher and said: 'When you were meditating just now, fifty carts of merchants passed by, and the sound was like thunder. I wonder if you saw them?' My teacher replied, 'I saw nothing at all.' I asked again, 'Did you hear the sound?' He also replied, 'I did not hear.' I then said, 'The dust on your clothes is from the carts passing by.' At that time, I was deeply amazed and knew that the practice of seated meditation was very respectable, able to control the roots of passion and not be disturbed by the outside world.' At that time, the World Honored One replied to Phagguna: 'What you have just said is not so extraordinary. Why is that? If someone is not asleep, nor has entered the cessation of perception and feeling, but is sitting in meditation with a focused mind, and five hundred carts pass by in front of him, and this person does not feel or hear anything, then this can be called extraordinary. Furthermore, Phagguna, this is not yet the greatest extraordinary thing. If someone is sitting in meditation with mindfulness, and encounters thunder and lightning, and at that time, two brothers who were plowing the fields hear the thunder and die of fright, and four oxen also die instantly, but the person in meditation does not feel or hear anything, would this be considered extraordinary?' Phagguna said: 'Five hundred carts passing by without feeling or hearing is already extraordinary. How much more so when thunder and lightning shake the earth, and yet one does not hear or feel it? This is extremely rare!' At that time, the World Honored One told Phagguna: 'In the past, in the village of Achamaka, I sat in meditation under a tree. At that time, five hundred carts of merchants passed by in front of me, and I was in meditation and did not feel or hear anything. After a long time, the merchants had passed, and I came out of meditation. When the merchants saw me getting up from afar, they all rushed over. Seeing that my clothes were covered in dust, they brushed it off and asked me: 'We just passed by with five hundred carts. Did the World Honored One see us?' I replied, 'I did not see you.' They asked again, 'Even if the World Honored One closed his eyes and did not see, did he not hear the sound?' I replied again, 'I did not hear the sound either.' The merchants asked again, 'Was the World Honored One asleep? Or had he entered the cessation of perception and feeling?' I replied again, 'I was not asleep, nor had I entered the cessation of perception and feeling. I was just in meditation, so I did not see or hear anything.' When the merchants heard my words, they were very amazed and praised it as unprecedented, saying, 'The power of seated meditation can reach such a level.' I then explained various teachings to them. At that time, the merchants, having heard the teachings, were freed from defilements and obtained the pure Dharma eye.' 'Furthermore, Phagguna! In the past, I was sitting alone in the fields next to that village, quietly in meditation. Not long after, there was a sudden great thunder, and the lightning and rain shook the heavens and the earth. At that time, two brothers who were plowing the fields heard the sound and died of fright at the same time. Four oxen also died instantly. At that time, the villagers heard that the two brothers who were plowing had died of fright. Perhaps their parents, wives, or relatives, the whole village came together, weeping and wailing. At that time, I awoke from meditation and saw the mud and water on the ground, and many people gathered together crying. One person came to me, and I asked him, 'Why are so many people gathered here crying?' That person replied, 'World Honored One! Did you not hear the thunder and lightning just now? In our village, two brothers were plowing here and were killed by lightning at the same time, and four oxen also died. How is it that the World Honored One did not know? Was the Tathagata asleep just now? Or had he entered the cessation of perception and feeling?' I replied, 'I was not asleep, nor had I entered the cessation of perception and feeling. I was sitting quietly in meditation, so I did not hear.' At that time, that person heard the Buddha's words and was deeply amazed, praising it as unprecedented, thinking to himself, 'The power of seated meditation is so great.' I then explained various teachings to them. After hearing the teachings, they were freed from defilements and obtained the pure Dharma eye.' At that time, Phagguna, having heard the Buddha's words, felt a sense of wonder and said to the Buddha: 'When I saw my teacher meditating, and fifty carts passed by without him knowing, I thought it was extraordinary. Now, the two things that the Tathagata has spoken of are a hundred million times more extraordinary than what my teacher did. The Tathagata's power of meditation is inconceivable.' He then took refuge in the Three Jewels. The Tathagata explained various wonderful teachings to him. After hearing the teachings, his mind opened and he understood, he was freed from defilements and obtained the pure Dharma eye. He then said to his attendant: 'Bring me my two golden robes, I wish to offer them to the Buddha.' The attendant obeyed and brought them. At that time, Phagguna, holding the robes in his hands, knelt before the Buddha and said: 'I now offer these to the World Honored One, I hope you will be compassionate and accept my offering.' At that time, the World Honored One replied to Phagguna: 'I will now accept one of your robes, and you can offer the other to Ananda. Why is that? Ananda serves me day and night, and today he is also taking care of my illness. If a donor offers to the sick and those who care for the sick, this is called a complete and great offering.' At that time, Phagguna, having heard the Buddha's words, was overjoyed and immediately placed one robe at the Buddha's feet, and then took the other robe to Ananda, knelt down and said: 'I now offer this to the Venerable One, I hope you will accept it.' Ananda replied: 'Excellent! Excellent! Now that you are able to believe in the words of the teacher of gods and men, you will have lasting peace and happiness. I accept your offering.'
。」於是，弗迦娑還至佛所，如來即復為說諸法，其聞法已，得阿那含果。時，弗迦娑復白佛言：「我今欲于佛法出家。」佛即喚言：「善來比丘。」鬚髮自落，袈裟著身，即成沙門，得阿羅漢。
爾時，如來從其面門，放種種光，青黃赤白，頗梨紅色。於是阿難頂禮佛足，長跪叉手，而白佛言：「不審世尊！有何因緣，而現此瑞？」
佛即答言：「阿難！當知我有二時，放大光明。一者在菩提樹欲成佛時放大光明，二者欲般涅槃放大光明。阿難！知不？我成阿耨多羅三藐三菩提，盡于夜分般涅槃時，亦復如是。汝今當知，我於今者，后夜分盡，在鳩尸那城力士生地熙連河側娑羅雙樹間，入般涅槃。」說此語已，諸比丘眾虛空諸天，悲號啼泣不能自勝。
爾時，世尊與比丘眾，到迦屈蹉河，世尊即便入河洗浴。洗浴訖已，共比丘僧，坐于河側。爾時，淳陀心自咎責：「世尊因受我之供飯，而患腹痛，欲般涅槃。」爾時，世尊知淳陀心，告阿難言：「汝今當知，一切眾生，勿自責言：『如來因受我之供飯，致使身患而般涅槃。』所以者何？如來出世，有二種人，獲福最上。一者欲成阿耨多羅三藐三菩提時，而來奉施；二者如來臨欲般涅槃時，最後供飯。此二人福正等無異，所獲果報不可稱計，如此二施，難可值遇，如優曇缽花時時乃有。」爾時，世尊即告淳陀：「汝今心意正有此念，不應自生如此悔責，已獲無上難得之寶，宜應自生慶幸之情。百千萬劫，佛名難聞。雖得聞名，見佛又難。雖得見佛，供養又難。雖得供養，在此二施，亦又甚難。汝今已果，不久當獲辯才智慧色力壽命。」爾時，淳陀聞佛此語，心生歡喜不能自勝，而白佛言：「快哉！世尊！我今已得如此大利。」
爾時，世尊而說偈言：
「佈施者獲福， 慈心者無怨， 為善者消惡， 離欲者無惱。 若行如此行， 不久般涅槃。」
爾時，世尊說此偈已，告淳陀言：「汝今應以最後施福，廣為人說，令得聞者長夜獲安。」
爾時，世尊告阿難言：「我今欲進鳩尸那城力士生地熙連河側娑羅雙樹間。」阿難白言：「唯然！世尊。」於是，如來與諸比丘，前後圍繞，而便進路，渡熙連河，住鳩尸那城力士生地娑羅林外，語阿難言：「汝可往至娑羅林中見有雙樹，孤在一處灑掃其下，使令清凈，安處繩床，令頭北首，我今身體極苦疲極。」爾時阿難及諸比丘，聞佛此語，倍增悲絕。阿難流淚奉敕而去，至彼樹下灑掃敷施，皆悉如法，還歸白言：「灑掃敷施，皆悉已畢。」爾時，世尊與諸比丘，入娑羅林，至雙樹下，右脅著床，累足而臥，如師子眠，端心正念。
爾時，雙樹忽然生花，墮如來上，世尊即便問阿難言：「汝見彼樹非時生花供養我不？」阿難答言：「唯然，見之。」爾時，諸天龍神八部，于虛空中，雨眾妙花、曼陀羅花、摩訶曼陀羅花、曼殊沙花、摩訶曼殊沙花，而散佛上，又散牛頭栴檀等香，作天伎樂、歌唄讚嘆。佛告阿難：「汝見虛空諸天八部供養我不？」阿難白言：「唯然，已見。」世尊又復告阿難言：「欲供養我報于恩者，不必以此香花伎樂。凈持禁戒、讀誦經典、思惟諸法深妙之義，斯則名為供養我也。」
爾時，有一比丘，名優波摩那，如來昔日未取阿難為侍者時，其恒執事看視如來。時，優波摩那既見如來臥雙樹下，心大苦憹，在佛前立。爾時，世尊而告之言：「汝今不須當我前倚。」優波摩那即卻一面。爾時，阿難心生疑念：「我侍佛來，經歷年載，未曾見佛作如此語。今日何故不聽前立？如來今者不久便當入般涅槃，而復不聽在前悲泣。」於是阿難即禮佛足，長跪叉手白言：「世尊！我從昔來侍佛至今，數數在於世尊前立，而未曾聞令我卻退，今者何故語優波摩那使避前耶？」
佛言：「阿難！諸天龍神八部之眾，聞我在於娑羅雙樹右脅而臥，皆悉競來瞻視於我
於是，弗迦娑回到佛陀那裡，如來再次為他宣說佛法，他聽聞佛法后，證得了阿那含果。當時，弗迦娑又對佛陀說：『我現在想在佛法中出家。』佛陀便說：『善來比丘。』他的鬚髮自然脫落，袈裟穿在身上，立刻成為沙門，證得了阿羅漢果。 那時，如來從他的面門放出各種光芒，青色、黃色、紅色、白色、以及水晶般的紅色。於是阿難頂禮佛足，長跪合掌，對佛陀說：『不知世尊！有什麼因緣，而顯現這種祥瑞？』 佛陀回答說：『阿難！你應該知道我有兩種時候會放出大光明。一種是在菩提樹下將要成佛的時候放出大光明，另一種是即將般涅槃的時候放出大光明。阿難！你知道嗎？我成就無上正等正覺，在夜盡時分般涅槃的時候，也是這樣。你現在應當知道，我今天，在後夜時分結束時，將在拘尸那城的力士生地，熙連河邊娑羅雙樹之間，進入般涅槃。』說完這些話，眾比丘和虛空中的諸天，悲傷哭泣，不能自已。 那時，世尊和比丘們一起，來到迦屈蹉河，世尊便進入河中洗浴。洗浴完畢后，和比丘僧一起，坐在河邊。當時，淳陀心中自責：『世尊因為接受我的供養，而患腹痛，將要般涅槃。』當時，世尊知道淳陀的心思，告訴阿難說：『你現在應當知道，一切眾生，不要自責說：『如來因為接受我的供養，導致身體患病而般涅槃。』這是為什麼呢？如來出世，有兩種人，獲得的福報最為殊勝。一種是在將要成就無上正等正覺時，前來奉獻供養；另一種是如來臨近般涅槃時，最後供養飯食。這兩種人的福報相等沒有差別，所獲得的果報不可計數，這兩種佈施，難以遇到，就像優曇缽花一樣，時時才有。』當時，世尊就告訴淳陀：『你現在心中確實有這種想法，不應該自己產生這樣的悔恨，已經獲得了無上難得的珍寶，應該自己產生慶幸的心情。百千萬劫，佛的名號難以聽聞。即使聽聞名號，見到佛陀又很難。即使見到佛陀，供養又很難。即使供養，在這兩種佈施中，也是非常難得。你現在已經實現了，不久將獲得辯才、智慧、色力、壽命。』當時，淳陀聽聞佛陀這些話，心中歡喜，不能自已，對佛陀說：『太好了！世尊！我現在已經獲得如此大的利益。』 『佈施的人獲得福報，慈悲的人沒有怨恨，為善的人消除惡業，遠離慾望的人沒有煩惱。如果修行這樣的行為，不久就能般涅槃。』 當時，世尊說完偈語后，告訴淳陀說：『你現在應該把最後佈施的福報，廣泛地告訴別人，讓聽聞的人長夜獲得安樂。』 當時，世尊告訴阿難說：『我現在想前往拘尸那城的力士生地，熙連河邊娑羅雙樹之間。』阿難回答說：『是的！世尊。』於是，如來和眾比丘，前後圍繞，便向前走，渡過熙連河，住在拘尸那城力士生地娑羅林外，告訴阿難說：『你可以到娑羅林中，看看有沒有兩棵樹，孤零零地在一處，清掃樹下，使之清凈，安置繩床，讓頭朝北，我現在身體非常疲憊。』當時，阿難和眾比丘，聽聞佛陀這些話，更加悲傷絕望。阿難流著眼淚，奉命而去，到那樹下清掃鋪設，都按照佛法去做，回來稟告說：『清掃鋪設，都已經完畢。』當時，世尊和眾比丘，進入娑羅林，到雙樹下，右脅靠著床，雙腿交疊而臥，像獅子睡眠一樣，端正心念。 當時，雙樹忽然開花，落在如來身上，世尊就問阿難說：『你看到那樹非時開花供養我嗎？』阿難回答說：『是的，看到了。』當時，諸天、龍神、八部，在虛空中，降下各種美妙的花，曼陀羅花、摩訶曼陀羅花、曼殊沙花、摩訶曼殊沙花，散在佛陀身上，又散發牛頭栴檀等香，演奏天上的音樂，歌唱讚歎。佛陀告訴阿難說：『你看到虛空中諸天八部供養我嗎？』阿難回答說：『是的，看到了。』世尊又告訴阿難說：『想要供養我報答恩情的人，不必用這些香花音樂。清凈地持守戒律、讀誦經典、思考諸法深奧的含義，這才是供養我。』 當時，有一位比丘，名叫優波摩那，如來以前沒有讓阿難做侍者的時候，他一直負責照看如來。當時，優波摩那看到如來臥在雙樹下，心中非常痛苦，站在佛陀面前。當時，世尊告訴他說：『你現在不需要站在我面前。』優波摩那立刻退到一邊。當時，阿難心中產生疑惑：『我侍奉佛陀以來，經歷多年，從未見過佛陀說這樣的話。今天為什麼不讓他站在前面？如來現在不久就要進入般涅槃，卻又不讓他在前面悲傷哭泣。』於是阿難就頂禮佛足，長跪合掌說：『世尊！我從以前侍奉佛陀到現在，多次站在世尊面前，從未聽過您讓我退後，今天為什麼讓優波摩那避開前面呢？』 佛陀說：『阿難！諸天、龍神、八部大眾，聽說我躺在娑羅雙樹右脅而臥，都爭先恐後地前來瞻仰我。』
Thereupon, Phaggasa returned to the Buddha, and the Tathagata again expounded the Dharma for him. Having heard the Dharma, he attained the Anagami fruit. At that time, Phaggasa again said to the Buddha, 'I now wish to leave home in the Dharma.' The Buddha then said, 'Welcome, Bhikkhu.' His hair and beard naturally fell off, the robe was on his body, and he immediately became a Shramana, attaining Arhatship. At that time, the Tathagata emitted various lights from his face, blue, yellow, red, white, and crystal red. Thereupon, Ananda bowed at the Buddha's feet, knelt with his palms together, and said to the Buddha, 'I do not know, World Honored One! What is the cause and condition for manifesting this auspicious sign?' The Buddha replied, 'Ananda! You should know that there are two times when I emit great light. One is when I am about to become a Buddha under the Bodhi tree, and the other is when I am about to enter Parinirvana. Ananda! Do you know? When I attained Anuttara-samyak-sambodhi, it was also like this when I entered Parinirvana at the end of the night. You should now know that I, today, at the end of the latter part of the night, will enter Parinirvana in the city of Kushinagar, at the place of the Malla people, by the side of the Hiranyavati River, between the twin Sala trees.' Having said these words, the Bhikkhus and the Devas in the sky wept with grief, unable to control themselves. At that time, the World Honored One, together with the Bhikkhus, went to the Kakuttha River, and the World Honored One entered the river to bathe. After bathing, he sat by the river with the Sangha of Bhikkhus. At that time, Chunda blamed himself, 'The World Honored One, because of accepting my offering of food, has suffered from abdominal pain and is about to enter Parinirvana.' At that time, the World Honored One, knowing Chunda's thoughts, told Ananda, 'You should now know that all sentient beings should not blame themselves, saying, 'The Tathagata, because of accepting my offering of food, has caused his body to become ill and enter Parinirvana.' Why is this? When the Tathagata appears in the world, there are two kinds of people who receive the most supreme merit. One is when he is about to attain Anuttara-samyak-sambodhi, and comes to offer alms; the other is when the Tathagata is about to enter Parinirvana, and offers the last meal. The merit of these two people is equal and without difference, and the resulting rewards are immeasurable. These two kinds of giving are difficult to encounter, like the Udumbara flower, which appears only occasionally.' At that time, the World Honored One then told Chunda, 'You now have this thought in your mind, you should not generate such regret, you have already obtained the supreme and rare treasure, you should generate a feeling of rejoicing. For hundreds of millions of kalpas, the name of the Buddha is difficult to hear. Even if you hear the name, it is difficult to see the Buddha. Even if you see the Buddha, it is difficult to make offerings. Even if you make offerings, it is also very difficult to be in these two kinds of giving. You have now achieved it, and soon you will obtain eloquence, wisdom, physical strength, and longevity.' At that time, Chunda, having heard these words of the Buddha, was overjoyed and could not control himself, and said to the Buddha, 'Excellent! World Honored One! I have now obtained such great benefit.' 'Those who give alms obtain merit, those who are compassionate have no resentment, those who do good eliminate evil, those who are free from desire have no affliction. If you practice in this way, you will soon enter Parinirvana.' At that time, after the World Honored One finished speaking the verse, he told Chunda, 'You should now widely tell others about the merit of your last offering, so that those who hear it may obtain peace and happiness throughout the long night.' At that time, the World Honored One told Ananda, 'I now wish to proceed to the city of Kushinagar, to the place of the Malla people, by the side of the Hiranyavati River, between the twin Sala trees.' Ananda replied, 'Yes! World Honored One.' Thereupon, the Tathagata and the Bhikkhus, surrounded on all sides, proceeded forward, crossed the Hiranyavati River, and stayed outside the Sala grove in the city of Kushinagar, the place of the Malla people, and told Ananda, 'You can go to the Sala grove and see if there are two trees, standing alone in one place, sweep the ground beneath them, make it clean, place a rope bed, and let the head face north, my body is now extremely tired.' At that time, Ananda and the Bhikkhus, having heard these words of the Buddha, were even more saddened and despaired. Ananda, with tears in his eyes, went to obey the order, and swept and prepared the ground under the trees, all according to the Dharma, and returned to report, 'The sweeping and preparation are all completed.' At that time, the World Honored One and the Bhikkhus entered the Sala grove, went to the twin trees, lay down on the bed with his right side, with his legs crossed, like a lion sleeping, with his mind focused and upright. At that time, the twin trees suddenly blossomed, and the flowers fell on the Tathagata. The World Honored One then asked Ananda, 'Do you see those trees blooming out of season to make offerings to me?' Ananda replied, 'Yes, I see them.' At that time, the Devas, Nagas, and the eight classes of beings, in the sky, rained down various wonderful flowers, Mandarava flowers, Maha-mandarava flowers, Manjushaka flowers, Maha-manjushaka flowers, and scattered them on the Buddha, and also scattered the fragrance of sandalwood, and played heavenly music, singing praises. The Buddha told Ananda, 'Do you see the Devas and the eight classes of beings in the sky making offerings to me?' Ananda replied, 'Yes, I have seen them.' The World Honored One again told Ananda, 'Those who wish to make offerings to me to repay my kindness, do not need to use these fragrant flowers and music. Purely upholding the precepts, reciting the scriptures, and contemplating the profound meaning of all Dharmas, this is what is called making offerings to me.' At that time, there was a Bhikkhu named Upamana, who, before the Tathagata had taken Ananda as his attendant, had always been in charge of looking after the Tathagata. At that time, Upamana, having seen the Tathagata lying under the twin trees, was very distressed and stood in front of the Buddha. At that time, the World Honored One told him, 'You do not need to stand in front of me now.' Upamana immediately stepped aside. At that time, Ananda had doubts in his mind, 'Since I have been serving the Buddha, for many years, I have never seen the Buddha say such a thing. Why does he not allow him to stand in front today? The Tathagata will soon enter Parinirvana, and yet he does not allow him to weep in front.' Thereupon, Ananda bowed at the Buddha's feet, knelt with his palms together, and said, 'World Honored One! Since I have been serving the Buddha, I have often stood in front of the World Honored One, and have never heard you tell me to step back. Why today do you tell Upamana to avoid being in front?' The Buddha said, 'Ananda! The multitude of Devas, Nagas, and the eight classes of beings, having heard that I am lying on my right side under the twin Sala trees, are all rushing to come and gaze upon me.'
。從虛空中，累至於地，四面充滿，各三十二逾阇那。此優波摩那比丘，當我前立，天龍八部生不喜心，作如是念：『如來今者在雙樹間，不久便當入般涅槃，我等最後瞻視之時，而此比丘，當佛前立。』以是因緣故令之卻。阿難知不？今此八部，或有悲泣不能自勝、或有懊憹迷悶欲絕、或有以手自拔頭髮、或有牽絕嚴身具者，悉皆同聲唱如是言：『如來今者入般涅槃，何其速哉！如來出世難可值遇，如優曇缽花時時乃現，而今不久入般涅槃。嗚呼！苦哉！世間眼滅，我等從今誰為歸導。』離欲諸天皆悉嘆言：『嗚呼世間極為無常！無有受生不歸滅者。』又彼諸天，共相謂言：『世尊昔日或在毗耶離城、或在王舍城、或在舍衛國並及余處，安居訖已，諸比丘眾從四方來，問訊世尊。我等因此，得於路側見諸比丘，禮拜供養，聽受經法，長獲福利。世尊今者既般涅槃，諸比丘僧，安居竟已，無復問訊。遊行處所，我等不復得於路側見諸比丘，禮拜供養，聽受經法，從今永失如此福利。』」
爾時如來告阿難言：「若比丘、比丘尼、優婆塞、優婆夷，於我滅后，能故發心，往我四處，所獲功德不可稱計，所生之處，常在人天，受樂果報，無有窮盡。何等為四？一者如來為菩薩時，在迦比羅旆兜國藍毗尼園所生之處；二者于摩竭提國，我初坐于菩提樹下，得成阿耨多羅三藐三菩提處；三者波羅㮈國鹿野苑中仙人所住轉法輪處；四者鳩尸那國力士生地熙連河側娑羅林中雙樹之間般涅槃處，是為四處。若比丘、比丘尼、優婆塞、優婆夷，並及餘人外道徒眾，發心欲往到彼禮拜，所獲功德，悉如上說。」
爾時，阿難聞佛此語，白言：「世尊！我從今者當普宣告諸四部眾知此四處，若往禮拜，功德如是。」爾時，阿難復白佛言：「若有善心諸優婆夷，善持戒行，樂聽經法，欲見比丘，我等從今當云何耶？」佛言：「汝等從今勿與相見。」阿難言：「若脫遇會與之相逢，當復云何？」佛言：「勿與共語。」阿難言：「若不共語，其脫咨請，欲聞經法，當復云何？」佛言：「應為說法，但當善攝汝身、口、意。」爾時，阿難而白佛言：「我等從今如是奉行。」
爾時，阿難而白佛言：「世尊入于般涅槃后，供養之法，當云何耶？」佛言：「汝今不應逆憂此事。但自思惟：『於我滅后護持正法，以昔所聞，樂為人說。所以者何？諸天自當供養我身。又婆羅門及以諸王、長者居士，此等自當供養我身。』」
阿難言：「雖復天人自興供養，然我不知應依何法？」佛言：「阿難！供養我身，依轉輪聖王。」阿難又問：「供養轉輪聖王，其法雲何？」佛言：「阿難！供養轉輪聖王之法，用新凈綿及以細㲲，合纏其身，如是乃至積滿千重，內金棺中，又作銀棺，盛于金棺，又作銅棺，盛于銀棺，又作鐵棺，盛于銅棺，然後灌以眾妙香油；又復棺內，以諸香華而用涂散，作眾伎樂，歌唄讚頌，然後下蓋。造大寶輿，極令高廣，軒蓋欄楯，眾妙莊嚴，以棺置上。又于城中作阇維處，掃灑四面極令清凈，以好栴檀及諸名香，聚為大𧂐。又于𧂐上，敷舒繒㲲，施大寶帳，以覆其上。然後舁舉，至阇維處，燒香散華，伎樂供養，繞彼香𧂐，週迴七匝，然後以棺置香𧂐上，而用香油，以澆灑之。然火之法，從下而起。阇維既竟，收取捨利，內金瓶中，即于彼處，而起兜婆，表剎莊嚴，懸繒幡蓋。諸人民等，恒應日日燒香散華種種供養。
「阿難當知，供養轉輪聖王之法，其事如是。阇維我身，亦與王等，然起兜婆，有異於王，表剎莊嚴，應懸九傘。若有眾生，懸繒幡蓋，燒香散華，及然燈燭，禮拜讚歎我兜婆者，此人長夜獲大福利，將來不久他人亦復起大兜婆，供養其身。
「阿難當知，一切眾生皆無兜婆，唯有四人得立兜婆
現代漢語譯本：從虛空中，一直到地面，四面八方都充滿了，每一面都有三十二逾阇那的範圍。這位優波摩那比丘，站在我面前，天龍八部都心生不悅，這樣想：『如來現在在雙樹之間，不久就要進入涅槃，我們最後瞻仰佛陀的時候，而這位比丘卻站在佛陀面前。』因為這個緣故，才讓他退下。阿難，你知道嗎？現在這天龍八部，有的悲傷哭泣不能自已，有的懊惱迷茫幾乎要昏厥，有的用手拔自己的頭髮，有的扯斷身上的裝飾品，都同聲說道：『如來現在就要進入涅槃，怎麼這麼快啊！如來出世難以遇到，就像優曇缽花偶爾才出現一樣，而現在不久就要進入涅槃。唉！真是痛苦啊！世間的眼睛熄滅了，我們從今以後誰來引導我們呢？』那些已經脫離慾望的諸天都嘆息說：『唉，世間真是太無常了！沒有哪個生命出生后不走向滅亡的。』那些天人又互相說道：『世尊以前有時在毗耶離城，有時在王舍城，有時在舍衛國以及其他地方，安居結束后，各地的比丘們從四面八方前來，問候世尊。我們因此可以在路邊見到比丘們，禮拜供養，聽受佛法，長久獲得福報。世尊現在既然進入涅槃，比丘僧團安居結束后，就沒有人來問候了。**地方，我們再也不能在路邊見到比丘們，禮拜供養，聽受佛法，從今以後永遠失去了這樣的福報。』 這時，如來告訴阿難說：『如果比丘、比丘尼、優婆塞、優婆夷，在我滅度后，能夠發心前往我曾經的四個地方，所獲得的功德是無法計算的，所出生的地方，常常在人天之中，享受快樂的果報，沒有窮盡。哪四個地方呢？第一，如來作為菩薩時，在迦毗羅衛國藍毗尼園出生的地方；第二，在摩竭提國，我最初坐在菩提樹下，成就阿耨多羅三藐三菩提的地方；第三，在波羅奈國鹿野苑中仙人居住的地方，我初轉法輪的地方；第四，在拘尸那國力士出生地熙連河邊的娑羅樹林中，雙樹之間我進入涅槃的地方，這就是四個地方。如果比丘、比丘尼、優婆塞、優婆夷，以及其他外道徒眾，發心想要前往這些地方禮拜，所獲得的功德，都像上面所說的一樣。』 當時，阿難聽了佛陀的話，說道：『世尊！我從今以後應當普遍告知四部大眾這四個地方，如果前往禮拜，功德是這樣的。』當時，阿難又對佛陀說：『如果有善心的優婆夷，能夠持守戒律，喜歡聽聞佛法，想要見到比丘，我們從今以後應該怎麼辦呢？』佛陀說：『你們從今以後不要與她們相見。』阿難說：『如果偶然相遇，又該怎麼辦呢？』佛陀說：『不要和她們說話。』阿難說：『如果不和她們說話，她們如果請教，想要聽聞佛法，又該怎麼辦呢？』佛陀說：『應該為她們說法，但要好好約束自己的身、口、意。』當時，阿難對佛陀說：『我們從今以後會這樣奉行。』 當時，阿難又對佛陀說：『世尊進入涅槃后，供養的方法，應該怎麼辦呢？』佛陀說：『你現在不應該提前擔憂這件事。只要自己思考：『在我滅度后，護持正法，把以前所聽到的，樂意為他人宣說。』為什麼呢？諸天自然會供養我的身體。還有婆羅門以及各位國王、長者、居士，這些人自然會供養我的身體。』 阿難說：『即使天人自己會興起供養，但我不知道應該依照什麼方法？』佛陀說：『阿難！供養我的身體，依照轉輪聖王的方法。』阿難又問：『供養轉輪聖王，方法是什麼呢？』佛陀說：『阿難！供養轉輪聖王的方法，用新凈的棉布以及細絹，合起來纏繞他的身體，這樣一直纏繞到一千層，放入金棺中，再做一個銀棺，盛放金棺，再做一個銅棺，盛放銀棺，再做一個鐵棺，盛放銅棺，然後灌入各種美妙的香油；又在棺材內，用各種香花塗抹散佈，演奏各種樂器，歌唱讚頌，然後蓋上棺蓋。製造一個巨大的寶輿，使其非常高大寬廣，有軒蓋欄桿，用各種美妙的裝飾品莊嚴，把棺材放在上面。又在城中建造火化的地方，清掃四面使其非常乾淨，用好的檀香以及各種名貴的香料，堆成一個大柴堆。又在柴堆上，鋪上絲綢，施放大寶帳，覆蓋在上面。然後抬起寶輿，到達火化的地方，燒香散花，用樂器供養，圍繞著香柴堆，轉七圈，然後把棺材放在香柴堆上，用香油澆灑。點火的方法，從下面開始。火化結束后，收取捨利，放入金瓶中，就在那個地方，建造佛塔，用寶剎裝飾，懸掛絲綢幡蓋。各位人民，應該每天燒香散花，進行各種供養。 『阿難，應當知道，供養轉輪聖王的方法，事情就是這樣。火化我的身體，也和國王一樣，但是建造佛塔，和國王有所不同，寶剎的裝飾，應該懸掛九把傘。如果有眾生，懸掛絲綢幡蓋，燒香散花，以及點燃燈燭，禮拜讚歎我的佛塔，這個人長夜獲得巨大的福報，將來不久，其他人也會建造巨大的佛塔，供養他的身體。 『阿難，應當知道，一切眾生都沒有佛塔，只有四種人可以建造佛塔。』
English version: From the void, reaching down to the earth, it was filled on all sides, each side extending thirty-two yojanas. This Upamana bhikkhu, standing before me, caused the devas, nagas, and the eight classes of beings to feel displeasure, thinking: 『The Tathagata is now between the twin trees, and will soon enter parinirvana. This is our last time to gaze upon the Buddha, yet this bhikkhu is standing before him.』 For this reason, he was made to step aside. Ananda, do you know? Now these eight classes of beings, some are weeping uncontrollably, some are distraught and nearly fainting, some are pulling out their hair, some are tearing off their ornaments, all crying out in unison: 『The Tathagata is now entering parinirvana, how quickly! It is so rare to encounter a Tathagata in the world, like the udumbara flower that appears only occasionally, and now he is soon to enter parinirvana. Alas! How painful! The eye of the world is extinguished, who will guide us from now on?』 The devas who have abandoned desire all lamented: 『Alas, the world is so impermanent! There is no being born that does not return to extinction.』 And those devas said to each other: 『The World-Honored One used to reside in the city of Vaishali, or in Rajagriha, or in Shravasti, and other places. After the retreat, the bhikkhus would come from all directions to pay respects to the World-Honored One. Because of this, we could see the bhikkhus by the roadside, pay homage, make offerings, and listen to the Dharma, gaining long-lasting benefits. Now that the World-Honored One has entered parinirvana, after the bhikkhus』 retreat, there will be no one to pay respects. **Place, we will no longer be able to see the bhikkhus by the roadside, pay homage, make offerings, and listen to the Dharma, and from now on we will forever lose such benefits.』 At that time, the Tathagata said to Ananda: 『If bhikkhus, bhikkhunis, upasakas, and upasikas, after my passing, can resolve to go to the four places where I have been, the merit they gain will be immeasurable. In their future lives, they will always be in the realms of humans and devas, enjoying the fruits of happiness without end. What are the four places? First, the place where the Tathagata, as a bodhisattva, was born in Lumbini Garden in Kapilavastu; second, the place in Magadha where I first sat under the Bodhi tree and attained Anuttara-samyak-sambodhi; third, the place in the Deer Park of Varanasi where the ascetics resided and where I first turned the wheel of Dharma; fourth, the place in Kushinagar, by the Hiranyavati River in the Sala grove, between the twin trees, where I entered parinirvana. These are the four places. If bhikkhus, bhikkhunis, upasakas, and upasikas, as well as other non-Buddhist followers, resolve to go to these places to pay homage, the merit they gain will be as described above.』 At that time, Ananda, having heard the Buddha』s words, said: 『World-Honored One! From now on, I will proclaim these four places to the four assemblies, and that if they go to pay homage, the merit will be as such.』 At that time, Ananda again said to the Buddha: 『If there are virtuous upasikas who uphold the precepts, love to hear the Dharma, and wish to see the bhikkhus, what should we do from now on?』 The Buddha said: 『From now on, you should not meet with them.』 Ananda said: 『If we happen to encounter them, what should we do?』 The Buddha said: 『Do not speak with them.』 Ananda said: 『If we do not speak with them, and they happen to ask for teachings, wishing to hear the Dharma, what should we do?』 The Buddha said: 『You should teach them the Dharma, but you must carefully guard your body, speech, and mind.』 At that time, Ananda said to the Buddha: 『From now on, we will follow these instructions.』 At that time, Ananda again said to the Buddha: 『After the World-Honored One enters parinirvana, what should be the method of offering?』 The Buddha said: 『You should not worry about this beforehand. Just contemplate: 『After my passing, uphold the true Dharma, and gladly share what you have heard with others.』 Why? The devas themselves will make offerings to my body. Also, the Brahmins, kings, elders, and householders, these will naturally make offerings to my body.』 Ananda said: 『Even if the devas themselves make offerings, I do not know what method to follow?』 The Buddha said: 『Ananda! The offering to my body should follow the method for a Chakravartin king.』 Ananda then asked: 『What is the method for offering to a Chakravartin king?』 The Buddha said: 『Ananda! The method for offering to a Chakravartin king is to wrap his body with new, clean cotton and fine silk, layering it up to a thousand times, and then place it in a golden coffin. Then, make a silver coffin to hold the golden coffin, then a copper coffin to hold the silver coffin, then an iron coffin to hold the copper coffin, and then fill it with various fragrant oils. Also, inside the coffin, scatter various fragrant flowers, play various musical instruments, sing praises, and then close the lid. Build a great jeweled carriage, making it very tall and wide, with canopies and railings, adorned with various beautiful decorations, and place the coffin on it. Also, in the city, build a cremation site, sweeping all sides to make it very clean, and pile up a large pyre of good sandalwood and various precious incense. Then, on the pyre, spread silk cloth, and place a large jeweled canopy over it. Then, lift the carriage and take it to the cremation site, burn incense, scatter flowers, make offerings with music, and circle the incense pyre seven times. Then, place the coffin on the incense pyre and pour fragrant oil over it. The method of lighting the fire is to start from below. After the cremation is complete, collect the relics and place them in a golden jar. Then, at that place, build a stupa, adorn it with a spire, and hang silk banners and canopies. The people should burn incense and scatter flowers daily, making various offerings.』 『Ananda, you should know that the method of offering to a Chakravartin king is like this. The cremation of my body will also be like that of a king, but the building of the stupa will be different from that of a king. The spire should be adorned with nine umbrellas. If there are beings who hang silk banners and canopies, burn incense, scatter flowers, and light lamps, and pay homage and praise my stupa, these people will gain great merit for a long time. In the future, others will also build great stupas to make offerings to their bodies.』 『Ananda, you should know that all beings do not have stupas, only four kinds of people are entitled to have stupas built for them.』
。一者謂如來、應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，慈愍眾生，堪為世間作上福田，應起兜婆；二者謂辟支佛，思惟諸法自覺悟道，亦能福利世間人民，應起兜婆；三者謂阿羅漢，隨所聞法思惟漏盡，亦能福利世間人民，應起兜婆；四者謂轉輪聖王，宿殖深福，有大威德，王四天下，七寶具足，自行十善，又復勸於四天下人，亦行十善，應起兜婆。阿難！當知若有眾生以諸供具，而以供養此兜婆者，其所得福，漸次差降。」
爾時，阿難聞佛此語，心生懊憹，悲號啼泣。隱於佛后，相去不遠，而以微聲，作如是言：「我今猶是學地之人，于諸法中未得深味，而天人師一旦舍我入般涅槃，我當何時踐解脫路？」即便舉手攀一樹枝，捶胸拍頭，悶絕懊惱。
爾時，世尊問余比丘：「阿難即時為在何處？」比丘答言：「阿難今者在如來后，於一樹下，啼泣懊憹。」又告比丘：「汝可往彼語阿難言：『天人之師，今欲見汝。』」比丘便往，說如來旨。阿難既聞，即便來還，至於佛所，頭面禮足，倚立一面。
世尊於是問阿難言：「我于近日已為汝說，一切諸行皆悉無常，合會恩愛必歸別離。汝今何故猶生悲憹？複次。阿難！汝從往昔，侍我至今，左右執事進止去來，及通賓客皆得宜節。又復見汝身口及意，皆悉清凈無有瑕穢，汝獲福利不可稱計。」
爾時，世尊告諸比丘：「阿難不應作此悲憹。所以者何？不久當得到解脫處。比丘當知，過去諸佛皆有侍者，如今阿難，未來諸佛亦復如是。比丘當知，今此阿難，智慧深妙、聰明利根，我從昔來，所說法藏，阿難皆悉憶持不忘。複次，比丘，阿難善知進止時節，若有人客，欲來見我，阿難即先思量其時：『世尊或應某時見諸比丘、或應某時見比丘尼、或應某時見優婆塞、或應某時見優婆夷、或應某時見婆羅門、或應某時見於剎利、或應某時見長者居士、或應某時見諸外道。』如是等眾，若來見我及聞說法，皆悉多獲功德福利。所以者何？悉是阿難通進見我，得其善根成熟時故。
「複次，比丘，轉輪聖王有四奇特希有之法。一者若婆羅門來至轉輪聖王之所，既到見王，顏容端正，威德高顯，心生歡喜；次聞王語，音辭清徹，亦生歡喜；乃至見王，默然無言，又懷踴躍；及與王辭，還歸所止，回戀顧慕，步步悵怏，如飢渴人不得飽滿。二者諸小剎利；三者毗舍；四者首陀羅，亦復如是，此為轉輪聖王四奇特事。當知阿難，亦有此四奇特之事。一者若諸比丘，從遠方來，欲問訊我，次見阿難，皆生歡喜；聞其說法及見默然，亦復欣悅；辭別而退，戀德情深，不能有已。二者比丘尼；三者優婆塞；四者優婆夷，亦復如是。汝等當知，阿難有此四奇特事。」
爾時，世尊告阿難言：「汝今不應自生苦憹而作是言：『天人之師將般涅槃，我今無復解脫之期。』所以者何？凡我所說，一切法藏，於我滅后，思惟奉持，勤行精進，不久自當得於解脫。」
爾時，阿難既得如來梵音安慰，憂憹小除，而白佛言：「我今心意，如小醒悟，欲有所請，唯愿哀愍。」佛即答言：「欲請何事？」阿難言：「此鳩尸那城，比余大國，極為邊狹，人民又復不能熾盛。唯愿世尊！往余大國：王舍城、毗耶離城、舍衛國城、婆羅㮈城、阿逾阇城、瞻波城、俱睒彌城、德叉尸羅城，如是諸城，所處正中。人民熾盛，國土豐樂，皆多信心，智慧聰明，唯愿世尊！往彼諸城，而般涅槃，廣利其中諸眾生等。」
爾時，世尊答阿難言：「汝今不應作是請我言：『此鳩尸那城為邊狹也。』汝當諦聽，今為汝說。阿難！過去久遠，此鳩尸那城有轉輪聖王，名大善見，七寶具足，王有千子，能伏怨敵，皆以正法化諸人民。爾時，此城名鳩尸婆帝城，東西二門，其間相去十二逾阇那，南北二門，其間相去八逾阇那，其城四面，周匝七重
現代漢語譯本：第一種是如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，他們慈悲憐憫眾生，堪為世間作最上的福田，應當為他們建造佛塔；第二種是辟支佛，他們通過思惟諸法而自覺悟道，也能利益世間人民，應當為他們建造佛塔；第三種是阿羅漢，他們隨所聽聞的佛法進行思惟，斷盡煩惱，也能利益世間人民，應當為他們建造佛塔；第四種是轉輪聖王，他們宿世積累了深厚的福德，具有強大的威德，統治四天下，擁有七寶，自己奉行十善，又勸導四天下的人民也奉行十善，應當為他們建造佛塔。阿難！你要知道，如果有眾生用各種供品來供養這些佛塔，他們所得到的福報，會逐漸遞減。 當時，阿難聽到佛陀這樣說，心中感到懊惱，悲傷地哭泣起來。他躲在佛陀身後不遠的地方，用微弱的聲音說道：『我現在還只是一個在學習階段的人，對於佛法還沒有深入的領悟，而天人導師一旦捨棄我進入涅槃，我什麼時候才能走上解脫的道路呢？』他隨即舉起手攀住一根樹枝，捶胸頓足，感到悶絕懊惱。 這時，世尊問其他的比丘：『阿難現在在哪裡？』比丘回答說：『阿難現在在如來身後，在一棵樹下，哭泣懊惱。』佛陀又告訴比丘：『你可以去告訴阿難說：『天人導師現在想見你。』』比丘就去了，傳達瞭如來的旨意。阿難聽了之後，立刻回到佛陀那裡，頭面禮足，然後站在一旁。 世尊於是問阿難說：『我近日已經對你說過，一切諸行都是無常的，聚合的恩愛必定會分離。你現在為什麼還如此悲傷懊惱呢？再說，阿難！你從過去到現在，一直侍奉我，左右服侍，進退來去，以及接待賓客，都做得恰如其分。而且我看到你的身口意都清凈無染，你所獲得的福報是不可計量的。』 這時，世尊告訴眾比丘：『阿難不應該如此悲傷懊惱。為什麼呢？他不久就會得到解脫。比丘們應當知道，過去諸佛都有侍者，就像現在的阿難一樣，未來諸佛也會如此。比丘們應當知道，現在的阿難，智慧深妙、聰明敏銳，我從過去到現在所說的佛法，阿難都能夠記住而不忘記。再說，比丘，阿難很懂得進退的時機，如果有人想來見我，阿難會先考慮時間：『世尊或許應該在某個時間見比丘，或許應該在某個時間見比丘尼，或許應該在某個時間見優婆塞，或許應該在某個時間見優婆夷，或許應該在某個時間見婆羅門，或許應該在某個時間見剎帝利，或許應該在某個時間見長者居士，或許應該在某個時間見外道。』像這樣的人，如果來見我並聽聞佛法，都會獲得很多功德利益。為什麼呢？都是因為阿難通報他們來見我，使他們的善根成熟的緣故。 『再說，比丘，轉輪聖王有四種奇特稀有的特質。第一種是，如果有婆羅門來到轉輪聖王那裡，見到國王，容貌端正，威德高顯，心中會感到歡喜；接著聽到國王說話，聲音清晰透徹，也會感到歡喜；甚至見到國王，默然不語，也會感到歡喜；以及與國王告別，回到住處，會回首留戀，步步悵惘，就像飢渴的人得不到飽足一樣。第二種是小剎帝利；第三種是毗舍；第四種是首陀羅，也是如此，這就是轉輪聖王的四種奇特之處。應當知道，阿難也有這四種奇特之處。第一種是，如果有比丘從遠方來，想要問候我，先見到阿難，都會感到歡喜；聽到他說法以及見到他默然不語，也會感到欣悅；告別離開時，會戀戀不捨，情意深厚。第二種是比丘尼；第三種是優婆塞；第四種是優婆夷，也是如此。你們應當知道，阿難有這四種奇特之處。』 這時，世尊告訴阿難說：『你現在不應該自己感到痛苦懊惱，而說：『天人導師將要進入涅槃，我今後就沒有解脫的希望了。』為什麼呢？凡是我所說的一切佛法，在我滅度之後，你們應當思惟奉持，勤奮精進，不久自然會得到解脫。』 這時，阿難得到如來梵音的安慰，憂愁懊惱稍微消除了，於是對佛陀說：『我現在的心意，好像稍微清醒了一些，想要有所請求，希望您能慈悲憐憫。』佛陀立刻回答說：『你想請求什麼事？』阿難說：『這個拘尸那城，比其他大國，極為偏僻狹小，人民也不興盛。希望世尊！前往其他大國：王舍城、毗耶離城、舍衛國城、婆羅㮈城、阿逾阇城、瞻波城、俱睒彌城、德叉尸羅城，這些城市都處於中心地帶。人民興盛，國土富饒，都很有信心，智慧聰明，希望世尊！前往這些城市，在那裡進入涅槃，廣泛利益那裡的眾生。』 這時，世尊回答阿難說：『你不應該這樣請求我說：『這個拘尸那城偏僻狹小。』你應當仔細聽，我現在為你說明。阿難！在過去很久以前，這個拘尸那城有一位轉輪聖王，名叫大善見，擁有七寶，國王有一千個兒子，能夠降伏怨敵，都用正法教化人民。當時，這座城市名叫拘尸婆帝城，東西兩門之間相距十二由旬，南北兩門之間相距八由旬，這座城市四面，周圍有七重城墻。
English version: The first is the Tathagata, the Arhat, the Samyaksaṃbuddha, the Vidyācaraṇasaṃpanna, the Sugata, the Lokavid, the Anuttara, the Puruṣadamyasārathi, the Śāstādevamanuṣyāṇāṃ, the Buddha, the Bhagavat, who are compassionate to all beings and are worthy of being the supreme field of merit in the world, and stupas should be built for them; the second is the Pratyekabuddha, who contemplates all dharmas and attains enlightenment on their own, and can also benefit the people of the world, and stupas should be built for them; the third is the Arhat, who contemplates the dharmas they have heard and exhausts all defilements, and can also benefit the people of the world, and stupas should be built for them; the fourth is the Cakravartin king, who has accumulated deep merit in past lives, has great power and virtue, rules the four continents, possesses the seven treasures, practices the ten virtues himself, and also encourages the people of the four continents to practice the ten virtues, and stupas should be built for them. Ananda! You should know that if there are beings who use various offerings to make offerings to these stupas, the merit they obtain will gradually decrease. At that time, when Ananda heard the Buddha say this, he felt distressed and wept with sorrow. He hid behind the Buddha not far away, and said in a low voice: 'I am still a student, and I have not yet deeply understood the Dharma. But the teacher of gods and humans will abandon me and enter Nirvana. When will I be able to walk the path of liberation?' He immediately raised his hand, grabbed a tree branch, beat his chest, and felt suffocated with distress. At this time, the World Honored One asked the other monks: 'Where is Ananda now?' The monks replied: 'Ananda is now behind the Tathagata, under a tree, weeping with distress.' The Buddha then told the monks: 'You can go and tell Ananda: 'The teacher of gods and humans wants to see you now.'' The monks went and conveyed the Buddha's message. When Ananda heard this, he immediately returned to the Buddha, bowed his head to the ground, and stood to one side. The World Honored One then asked Ananda: 'I have recently told you that all conditioned things are impermanent, and that the love of union must lead to separation. Why are you still so sad and distressed? Furthermore, Ananda! From the past until now, you have served me, attending to my left and right, going and coming, and receiving guests, all with proper decorum. Moreover, I have seen that your body, speech, and mind are pure and without blemish, and the merit you have obtained is immeasurable.' At this time, the World Honored One told the monks: 'Ananda should not be so sad and distressed. Why? He will soon attain liberation. Monks should know that all Buddhas of the past had attendants, just like Ananda now, and all Buddhas of the future will be the same. Monks should know that Ananda now has profound wisdom, is intelligent and sharp, and all the Dharma that I have spoken from the past until now, Ananda has remembered and not forgotten. Furthermore, monks, Ananda knows the proper timing for coming and going. If someone wants to see me, Ananda will first consider the time: 'The World Honored One should perhaps see the monks at a certain time, or perhaps see the nuns at a certain time, or perhaps see the laymen at a certain time, or perhaps see the laywomen at a certain time, or perhaps see the Brahmins at a certain time, or perhaps see the Kshatriyas at a certain time, or perhaps see the elders and householders at a certain time, or perhaps see the non-Buddhists at a certain time.' If such people come to see me and hear the Dharma, they will all obtain much merit and benefit. Why? It is because Ananda has informed them to see me, so that their good roots can mature.' 'Furthermore, monks, the Cakravartin king has four unique and rare qualities. The first is that if a Brahmin comes to the Cakravartin king, upon seeing the king, with his dignified appearance and high virtue, he will feel joy in his heart; then upon hearing the king speak, with his clear and penetrating voice, he will also feel joy; even upon seeing the king, silent and without speaking, he will also feel joy; and when he takes his leave of the king and returns to his dwelling, he will look back with longing, step by step with disappointment, like a hungry and thirsty person who cannot be satisfied. The second is the minor Kshatriyas; the third is the Vaishyas; the fourth is the Shudras, and they are also the same. These are the four unique qualities of the Cakravartin king. You should know that Ananda also has these four unique qualities. The first is that if monks come from afar, wanting to inquire of me, upon seeing Ananda first, they will all feel joy; upon hearing him speak the Dharma and seeing him silent, they will also feel joy; when they take their leave, they will be reluctant to depart, with deep affection. The second is the nuns; the third is the laymen; the fourth is the laywomen, and they are also the same. You should know that Ananda has these four unique qualities.' At this time, the World Honored One told Ananda: 'You should not feel pain and distress yourself, saying: 'The teacher of gods and humans is about to enter Nirvana, and I have no hope of liberation.' Why? All the Dharma that I have spoken, after my passing, you should contemplate and uphold, diligently practice, and soon you will naturally attain liberation.' At this time, Ananda received the comfort of the Tathagata's Brahma voice, and his sorrow and distress were slightly relieved. He then said to the Buddha: 'My mind now feels a little clearer, and I wish to make a request, I hope you will have compassion.' The Buddha immediately replied: 'What do you wish to request?' Ananda said: 'This city of Kushinagar is extremely remote and small compared to other great countries, and its people are not prosperous. I hope that the World Honored One will go to other great countries: Rajagriha, Vaishali, Shravasti, Varanasi, Ayodhya, Champa, Kaushambi, Taxila, these cities are all located in the center. The people are prosperous, the land is rich, and they are all very faithful, wise, and intelligent. I hope that the World Honored One will go to these cities and enter Nirvana there, to widely benefit the beings there.' At this time, the World Honored One replied to Ananda: 'You should not make this request to me, saying: 'This city of Kushinagar is remote and small.' You should listen carefully, and I will now explain it to you. Ananda! In the distant past, this city of Kushinagar had a Cakravartin king named Mahasudarshana, who possessed the seven treasures. The king had a thousand sons, who were able to subdue enemies, and they all used the righteous Dharma to teach the people. At that time, this city was called Kushavati, and the distance between the east and west gates was twelve yojanas, and the distance between the north and south gates was eight yojanas. The city was surrounded by seven layers of walls.
。其內一重淳以黃金、其第二重淳以白銀、其第三重淳以琉璃、其第四重淳以頗梨、其第五重淳以車𤦲、其第六重淳以馬瑙、其第七重雜以眾寶。其城樓櫓皆悉七層，牕牖欄楯七寶雕飾，懸眾寶鈴寶網羅上，其間相去，盡一箭道。其城四門，門各九重，莊校嚴飾，光麗悅目。七重城外各有塹水，其水澄潔具八功德，皆以七寶而為階陛。諸雜類鳥，鸞鳳、孔雀、鳧雁、鴛鴦，翻翔飛舞，鳴集其中。其水復有鳩牟頭華，郁波羅華，分陀利華，青、黃、赤、白、雜色蓮華。又其岸上，有七行寶樹行各異寶，微風徐起吹彼樹枝，條葉相觸，音如天樂。城中人民皆悉盈滿，安隱豐樂極為熾盛，諸五欲具如忉利天。道路之中懸諸明珠，人民行止，初無晝夜。此城恒有十種音聲，一者象聲、二者馬聲、三者車聲、四者鼓聲、五者螺聲、六者琴瑟等聲、七者歌聲、八者扣鐘擊磬設大會聲、九者讚歎持戒人聲、十者互共說法語論之聲。大善見王，有諸威德，端正第一，眾人見者無不愛敬，長壽歡樂身無小疾。王性慈仁，愍念一切，猶如慈父憐愛其子，一切人民親敬于王，亦復如父。
「阿難！大善見王，別於一時欲出園林，遊觀嬉戲，嚴四種兵，各八萬四千。又復後宮夫人婇女，亦嚴八萬四千乘車，欲隨游看。時，王又復敕於國中諸婆羅門長者居士，令隨出遊。嚴駕辦已，時主兵臣入白王言：『四兵已辦，愿王知時。』時，王即便升白象輿，與婆羅門長者居士大臣眷屬及以四兵，前後圍繞，出往園中，像行駿疾，猶如風馳。爾時，諸臣及婆羅門、長者居士，共諫王言：『大王久在深宮之中，外諸人民無緣見王。今者既往園林遊觀，諸人民眾充塞路側，皆悉瞻仰欲見大王。以是事故，愿敕御者，不須迅速。』王聞此語，即敕御者：『令徐徐行。』路邊人民，恣意瞻仰，如子見父。爾時，彼王見諸衢巷，無不平坦。又七寶樹，羅列蔭映，而無池水。即敕一臣：『夾諸路側，造七寶池，其間相去皆一百弓。』又令栽植種種名華，又復敕令：『一一池間給諸侍人，有來浴者，供以香華。又與飲食，恣意取足。如是供給，不捨晝夜。』又敕彼臣：『自今已后，四遠人民，有來求乞，隨須給與。』既到園林，與婆羅門長者居士並余大臣，遊觀嬉戲，乃至日暮，珠光明曜，如晝無異，不見日影乃知是夜。時，王與諸婆羅門眾長者居士並余臣民，嬉戲訖已，還歸宮城。別於他日，時婆羅門長者居士及與大臣，持眾名寶，共來獻王，王即語言：『我于近日，園林遊戲，敕于某臣，自今已去，有來求索，隨意給與，我之佈施，乃至如是。卿等云何，反以眾寶而來獻我？』時王即便心自思惟：『此諸人等，所以持寶來獻我者，皆緣國中共貴之故。如此之事，由民貧來。』即敕藏臣，出諸珍寶及資生具，置四衢道，捶鐘擊鼓，唱令四遠：『大善見王！今開寶藏，以用佈施，若有所須隨意來取。』王恒如是廣行佈施，利益眾生不捨晝夜。
「爾時，國中諸婆羅門長者居士及以大臣而白王言：『大王！常可所居宮殿，極為褊狹。我等每來問訊王時，諸侍從者不相容受，唯愿大王，開拓令廣。』王聞此語，默然許之，心自念言：『我今宜應開闊住處。』時，天帝釋知王心念，呼一天子，名毗首建磨，極為妙巧，無事不能，而語之言：『今閻浮提，轉輪聖王，名大善見。其今欲更開拓宮城，汝便可下為作監匠，使其居處嚴麗雕飾如我無異。』彼天奉敕即便來下，猶如壯士屈伸臂頃，到閻浮提，當王前立。時，王既見彼天子形，風姿端正必知非凡，而問之言：『汝是何神，而忽來下？』天即答言：『大王！當知，我天帝釋之大臣也，名毗首建磨，極閑工巧。大王心欲開廣宮殿故，天帝釋遣我來下，為作監匠以助於王。』王聞此言，心懷歡喜。時，彼天子即便經始，開廓宮城，城之四門，其間相去二十四逾阇那，為王起殿。高下縱廣，各八逾阇那
它的內部第一層用黃金裝飾，第二層用白銀裝飾，第三層用琉璃裝飾，第四層用頗梨裝飾，第五層用硨磲裝飾，第六層用瑪瑙裝飾，第七層則用各種珍寶混合裝飾。城樓和箭樓都建有七層，窗戶和欄桿都用七寶雕飾，懸掛著各種寶鈴和寶網，它們之間的距離都恰好是一箭之地。城有四門，每門都有九重，裝飾莊嚴華麗，光彩奪目。七重城外各有護城河，河水清澈，具有八種功德，都用七寶做成臺階。各種鳥類，如鸞鳳、孔雀、野鴨、鴛鴦，在其中翻飛鳴叫。河裡還有鳩牟頭花、優缽羅花、分陀利花，以及青、黃、赤、白等各種顏色的蓮花。岸邊有七行寶樹，每行都是不同的寶樹，微風吹拂，樹枝和樹葉相互碰撞，發出如同天樂般的聲音。城裡的人民都非常富足，安居樂業，生活極其繁榮，各種享樂如同忉利天一般。道路上懸掛著明珠，人們行走，沒有晝夜之分。這座城市一直有十種聲音：一是象鳴聲，二是馬嘶聲，三是車輪聲，四是鼓聲，五是螺號聲，六是琴瑟等樂器聲，七是歌聲，八是敲鐘擊磬舉辦盛會的聲音，九是讚歎持戒人的聲音，十是互相討論佛法的聲音。大善見王，具有威嚴和德行，相貌端正，無人不愛戴敬仰，他長壽快樂，身體沒有疾病。國王性情慈悲仁愛，憐憫一切眾生，如同慈父愛護自己的孩子，所有人民都像對待父親一樣尊敬他。 『阿難！』大善見王，在某個時候想出園林遊玩，就準備了四種軍隊，每種都有八萬四千人。後宮的夫人和宮女也準備了八萬四千輛車，跟隨他遊玩。當時，國王還命令國內的婆羅門、長者和居士一同出遊。準備完畢后，主兵大臣入宮稟告國王：『四種軍隊已經準備好了，請國王知曉。』這時，國王就乘坐白象車，與婆羅門、長者、居士、大臣和眷屬以及四種軍隊，前後簇擁著，前往園林，像的速度很快，如同風一樣。這時，大臣、婆羅門、長者和居士一起勸諫國王說：『大王長期居住在深宮之中，外面的百姓沒有機會見到您。現在您既然要去園林遊玩，百姓們都擠滿了道路兩旁，都想瞻仰大王。因此，希望您命令駕車的人，不要走得太快。』國王聽了這話，就命令駕車的人：『慢慢地走。』路邊的百姓，盡情地瞻仰國王，如同孩子見到父親一樣。這時，國王看到各條街道都非常平坦。還有七寶樹，排列成行，遮天蔽日，但是沒有池塘。於是，他命令一位大臣：『在道路兩旁，建造七寶池，池塘之間的距離都是一百弓。』又命令種植各種名貴的花卉，還命令：『每個池塘都配備侍者，有來洗浴的人，就用香花供奉。還提供飲食，讓他們隨意取用。這樣供給，不分晝夜。』又命令那位大臣：『從今以後，四方百姓，有來乞討的，就根據他們的需要給予。』到達園林后，國王與婆羅門、長者、居士以及其他大臣，一起遊玩嬉戲，直到日暮，明珠的光芒照耀，如同白晝一樣，看不到太陽的影子才知道是夜晚。這時，國王與婆羅門、長者、居士以及其他臣民，嬉戲完畢，就返回宮城。在其他日子，婆羅門、長者、居士以及大臣，拿著各種珍寶，一起來獻給國王，國王就說：『我近日在園林遊玩，命令某位大臣，從今以後，有來求索的，就隨意給予，我的佈施，就是這樣。你們為什麼反而拿著珍寶來獻給我呢？』這時，國王就自己思考：『這些人拿著珍寶來獻給我，都是因為國家共同珍視這些寶物。這樣的事情，是因為百姓貧窮造成的。』於是，他命令掌管寶藏的大臣，拿出各種珍寶和生活用品，放在四通八達的道路上，敲鐘擊鼓，向四方宣告：『大善見王！現在打開寶藏，用來佈施，如果有什麼需要的，就隨意來取。』國王一直這樣廣泛地進行佈施，利益眾生，不分晝夜。 『那時，』國內的婆羅門、長者、居士以及大臣對國王說：『大王！您現在居住的宮殿，非常狹小。我們每次來拜見您時，侍從們都容納不下，希望大王，擴建宮殿。』國王聽了這話，默許了，心裡想：『我現在應該擴建住處。』這時，天帝釋知道國王的心意，就呼喚一位天子，名叫毗首建磨，他非常巧妙，無所不能，對他說：『現在閻浮提，有一位轉輪聖王，名叫大善見。他現在想擴建宮城，你就可以地獄去做監工，使他的住所裝飾得像我一樣華麗。』那位天子接受命令，就立刻地獄，如同壯士伸縮手臂一樣，就到了閻浮提，站在國王面前。這時，國王看到那位天子的樣子，風姿端正，必定不是凡人，就問他：『你是哪位神，怎麼突然來到這裡？』天子回答說：『大王！您應該知道，我是天帝釋的大臣，名叫毗首建磨，非常擅長工巧。大王您想擴建宮殿，所以天帝釋派我地獄，做監工來幫助您。』國王聽了這話，心裡非常高興。這時，那位天子就開始規劃，擴建宮城，城的四門之間相距二十四由旬，為國王建造宮殿。宮殿的高低縱橫，各八由旬。
Its interior first layer was decorated with gold, the second layer with silver, the third layer with lapis lazuli, the fourth layer with crystal, the fifth layer with tridacna, the sixth layer with agate, and the seventh layer was decorated with a mixture of various treasures. The city towers and watchtowers were all built with seven stories, the windows and railings were decorated with seven treasures, and various precious bells and nets were hung, with the distance between them being exactly one arrow's length. The city had four gates, each with nine layers, decorated solemnly and magnificently, with dazzling brilliance. Outside the seven-layered city, there were moats, the water of which was clear and possessed eight virtues, and all the steps were made of seven treasures. Various birds, such as luan phoenixes, peacocks, ducks, and mandarin ducks, flew and sang among them. In the river, there were also kumuda flowers, utpala flowers, pundarika flowers, and lotuses of various colors such as blue, yellow, red, and white. On the banks, there were seven rows of precious trees, each row being different precious trees, and when a gentle breeze arose, the branches and leaves touched each other, producing sounds like heavenly music. The people in the city were all very wealthy, living in peace and prosperity, and their lives were extremely prosperous, with all kinds of pleasures like those in the Trayastrimsa heaven. Pearls were hung on the roads, and people walked without distinction between day and night. This city always had ten kinds of sounds: first, the sound of elephants; second, the sound of horses; third, the sound of chariots; fourth, the sound of drums; fifth, the sound of conches; sixth, the sound of musical instruments such as zithers and lutes; seventh, the sound of singing; eighth, the sound of striking bells and chimes to hold grand gatherings; ninth, the sound of praising those who uphold the precepts; and tenth, the sound of mutually discussing the Dharma. King Mahasudassana, possessed of majesty and virtue, had a dignified appearance, and everyone loved and respected him. He was long-lived and happy, and his body was free from illness. The king was compassionate and benevolent, and he pitied all living beings, like a loving father caring for his children, and all the people respected him as they would their father. 'Ananda!' King Mahasudassana, at one time, wanted to go out to the garden for a stroll, so he prepared four kinds of armies, each with 84,000 soldiers. The ladies and palace maids of the harem also prepared 84,000 carriages to accompany him. At that time, the king also ordered the Brahmins, elders, and householders in the country to go out with him. After the preparations were completed, the minister in charge of the army entered the palace and reported to the king: 'The four armies are ready, please be aware, Your Majesty.' At this time, the king rode on a white elephant carriage, surrounded by Brahmins, elders, householders, ministers, and relatives, as well as the four armies, and went to the garden. The elephant moved very quickly, like the wind. At this time, the ministers, Brahmins, elders, and householders together advised the king, saying: 'Your Majesty has lived in the deep palace for a long time, and the people outside have no chance to see you. Now that you are going to the garden for a stroll, the people are crowding the sides of the road, all wanting to look up to Your Majesty. Therefore, we hope that you will order the driver not to go too fast.' The king heard this and ordered the driver: 'Go slowly.' The people on the side of the road gazed at the king to their heart's content, like children seeing their father. At this time, the king saw that all the streets were very flat. There were also seven precious trees, lined up in rows, providing shade, but there were no ponds. So, he ordered a minister: 'Build seven precious ponds on both sides of the road, with a distance of one hundred bows between the ponds.' He also ordered the planting of various famous flowers, and also ordered: 'Each pond should be equipped with attendants, and those who come to bathe should be offered fragrant flowers. Food and drink should also be provided, allowing them to take as much as they want. This supply should be provided day and night.' He also ordered that minister: 'From now on, if people from all directions come to beg, they should be given whatever they need.' After arriving at the garden, the king, along with the Brahmins, elders, householders, and other ministers, played and enjoyed themselves until dusk. The light of the pearls shone like daylight, and it was only when they could not see the shadow of the sun that they knew it was night. At this time, the king, along with the Brahmins, elders, householders, and other subjects, finished playing and returned to the palace. On another day, the Brahmins, elders, householders, and ministers brought various treasures to offer to the king. The king said: 'I recently went to the garden for a stroll and ordered a certain minister that from now on, anyone who comes to ask for something should be given whatever they want. That is how I give. Why are you bringing treasures to offer to me?' At this time, the king thought to himself: 'These people are bringing treasures to offer to me because the country values these treasures. This is because the people are poor.' So, he ordered the minister in charge of the treasury to take out various treasures and daily necessities and place them on the main roads, and to ring the bells and beat the drums, announcing to all directions: 'King Mahasudassana! Now opens the treasury to give alms. If there is anything you need, come and take it as you wish.' The king always gave alms widely like this, benefiting all living beings day and night. 'At that time,' the Brahmins, elders, householders, and ministers in the country said to the king: 'Your Majesty! The palace where you currently reside is very small. Every time we come to visit you, the attendants cannot accommodate us. We hope that Your Majesty will expand the palace.' The king heard this and silently agreed, thinking to himself: 'I should expand my residence now.' At this time, Sakra, the lord of the gods, knew the king's thoughts and called a deva named Vishvakarma, who was extremely skillful and capable of everything, and said to him: 'Now in Jambudvipa, there is a wheel-turning king named Mahasudassana. He now wants to expand his palace. You can go down and be the supervisor, making his residence as magnificent and decorated as mine.' That deva accepted the order and immediately descended, as quickly as a strong man could stretch and bend his arm, and arrived in Jambudvipa, standing before the king. At this time, the king saw the deva's appearance, his demeanor was dignified, and he knew that he was not an ordinary person, so he asked him: 'Which god are you, and why have you suddenly come here?' The deva replied: 'Your Majesty! You should know that I am a minister of Sakra, the lord of the gods, named Vishvakarma, and I am very skilled in craftsmanship. Because Your Majesty wants to expand the palace, Sakra sent me down to be the supervisor to assist you.' The king was very happy to hear this. At this time, that deva immediately began to plan and expand the palace, with the four gates of the city being twenty-four yojanas apart, and built a palace for the king. The height, depth, and width of the palace were each eight yojanas.
。七寶嚴麗如帝釋宮，其殿凡有八萬四千間隔住處，皆有七寶床帳臥具。又復為王起說法殿，高下縱廣，亦八逾阇那，七寶莊嚴無異於前。其殿四面，有七寶樹，及以名華，列植蔭映。又造寶池，其水清潔，具八功德。其殿中央，施師子座，七寶莊嚴，極為高廣，覆以寶帳，垂七寶。又為四遠來聽法者，設四寶座，黃金、白銀、琉璃、頗梨，其數凡有八萬四千。毗首建磨既為彼王造作宮城，皆悉竟已，與王辭別，忽然不現，還歸天上。
「時，大善見王既見宮城皆悉修立，即敕擊鼓唱令國界：『大善見王，卻後七日，當爲一切說種種法，若欲樂聞，皆可來集說法殿上。』時婆羅門、長者、居士、大臣、人民，聞此唱令，至於其日，皆悉來集。時，王即便上說法殿，登師子座，一切來眾，亦皆坐於四寶之座。爾時，彼王先為諸人說十善法，然後又為開余法門，乃至經于萬二千歲。其國眾生，若有曾聞彼王法者，命終生天，不墮三塗。阿難！彼王恒作如此利益一切眾生。阿難！時，大善見王于靜室中，心自念言：『我過去世，有何行業、修何善根，生世尊貴，有大威德，色力壽命，人無等者？正當由於過去世中，廣修佈施、忍辱、慈悲故，今獲得如此報耳；我今宜應更修進勝。』而便思惟。不久之間即得初禪，乃至得於第四禪，復更修習四無量心。阿難！大善見王又教夫人及以婇女，令修四禪。
大般涅槃經卷下
「爾時，雪山有八萬四千白象，日日來到，列王殿前。時，王心念：『此諸白象恒來我所，經由道路，踐踖眾生。』即便敕語主兵臣言：『自今已后，不須此象日來我所，經一千歲可令一來，但令四萬二千便足，不必其滿八萬四千。』王玉女寶，名曰善賢，與余夫人及以婇女八萬四千人，于靜室中坐禪思惟，經四萬歲，共相謂言：『我等在此坐禪思惟經四萬歲，不見大王，今者宜應禮拜問訊。』作此言已，即便相隨，到于王所。其餘宮人，入白王言：『善賢今與八萬四千女人，來問訊王。』時王聞已，即便往于說法殿上，升師子座。俄爾之頃，善賢等至，王即喚前。時，善賢等相隨而進，到于王所，頭面禮足，次第而坐，即作是言：『我等共在靜室之中，坐禪思惟經四萬歲，不見王久，故來問訊，欲有所說，唯愿聽許。』王即答言：『善哉！隨意。』善賢即便而白王言：『此閻浮提，西瞿耶尼，北郁單越，東弗婆提，四方人民極為熾盛，富樂安隱，皆行十善，並是大王德化力也。此閻浮提，如鳩尸婆帝城者，其數凡有八萬四千，此諸城等，國王臣民及婆羅門，皆悉來此，欲見大王。而王坐禪經多年歲，來朝謁者皆不相見，譬如孝子不見慈父。又四天下，不見大王遊歷甚久，唯愿大王，善將時宜，撫接民人。我等女弱，於國無益，所以坐禪適意久遠。大王處貴統攝內外，一切人民莫不宗仰，豈得如我女人所行。白象車馬，其數各有八萬四千，大王宜應乘之遊觀。大王昔日，恒為一切說種種法，授以十善，頃來坐禪斯事頓廢。』於時，善賢以如此事，種種諫王。大善見王聞此語已，而答之言：『汝於前后每以善事而諫勸我，今聞汝言，殊乖昔意。』爾時，善賢聞王此誨，心生懊惱，垂涕念言：『我向所以諫大王者，正以所見，謂為得中，不圖乃復更生罪咎。』即從座起頂禮王足，而白王言：『今我愚癡不識正理，乃以此事而用上諫，唯愿大王，聽我懺悔。』
「爾時，大善見王答善賢言：『一切諸行皆悉無常，恩愛合會亦復別離，此四天下雖爾熾盛，我亦不久當捨棄之。我于往昔八萬四千歲而為嬰兒，八萬四千歲而為童子，八萬四千歲為灌頂太子，八萬四千歲為灌頂王，然後得成轉輪聖王。領四天下七寶具足，八萬四千歲統理民務，八萬四千歲為諸人民講說諸法，八萬四千歲坐禪思惟
現代漢語譯本：七寶裝飾得華麗如同帝釋天的宮殿，宮殿里共有八萬四千個隔間住處，每個住處都有七寶床帳和臥具。又為國王建造說法殿，高低縱橫也都有八由旬，用七寶裝飾，與之前的宮殿一樣華麗。殿的四面，有七寶樹和各種名貴的花，排列種植，遮天蔽日。又建造了寶池，池水清澈，具備八種功德。殿的中央，設定了獅子座，用七寶裝飾，非常高大寬廣，上面覆蓋著寶帳，垂掛著七寶。又為從四方來聽法的人，設定了四寶座，用黃金、白銀、琉璃、頗梨製成，共有八萬四千個。毗首羯磨為國王建造宮城完畢后，就向國王辭別，忽然消失不見，回到了天上。 現代漢語譯本：當時，大善見王看到宮城都已修建完畢，就下令擊鼓，向全國宣告：『大善見王，七日之後，將為一切人宣說各種佛法，如果想聽，都可以到說法殿來。』當時，婆羅門、長者、居士、大臣、人民，聽到這個宣告，到了那天，都聚集而來。當時，國王就登上說法殿，坐上獅子座，所有來的人，也都坐在四寶座上。那時，國王先為眾人宣說十善法，然後又開示其他法門，一直講了有一萬二千年。他們國家的人民，如果曾經聽過國王講法，死後都會升天，不會墮入三惡道。阿難！這位國王一直這樣利益一切眾生。阿難！當時，大善見王在靜室中，心中自念：『我過去世，做了什麼善業，修了什麼善根，今生才能如此尊貴，有如此大的威德，容貌、力量、壽命，無人能比？正是因為過去世中，廣修佈施、忍辱、慈悲，所以今生才獲得這樣的果報；我現在應該更加精進修行。』於是他就開始思惟。不久就證得了初禪，乃至證得了第四禪，又進一步修習四無量心。阿難！大善見王又教導夫人和宮女們，修習四禪。 現代漢語譯本：大般涅槃經卷中 現代漢語譯本：大正藏第 01 冊 No. 0007 大般涅槃經 現代漢語譯本：大般涅槃經卷下 現代漢語譯本：東晉平陽沙門釋法顯譯 現代漢語譯本：『當時，雪山有八萬四千頭白象，每天都來到王宮殿前。當時，國王心想：『這些白象每天都來我這裡，經過的道路，會踐踏到眾生。』就命令主兵大臣說：『從今以後，不需要這些白象每天都來我這裡，一千年可以來一次，只要四萬二千頭就足夠了，不必滿八萬四千頭。』國王的玉女寶，名叫善賢，和其餘的夫人以及宮女八萬四千人，在靜室中坐禪思惟，經過四萬年，她們互相說道：『我們在這裡坐禪思惟了四萬年，沒有見到大王，現在應該去禮拜問候。』說完這話，她們就一起前往國王那裡。其餘的宮人，進去稟告國王說：『善賢現在和八萬四千個女人，來問候大王。』當時，國王聽到后，就前往說法殿，登上獅子座。一會兒，善賢等人到了，國王就召見她們。當時，善賢等人依次上前，來到國王面前，頂禮國王的腳，然後依次坐下，就說道：『我們一起在靜室中，坐禪思惟了四萬年，很久沒有見到大王，所以前來問候，想說些事情，希望您允許。』國王回答說：『很好！請隨意。』善賢就對國王說：『這閻浮提，西瞿耶尼，北郁單越，東弗婆提，四方的人民非常興盛，富足安樂，都奉行十善，這都是大王的德化之力。這閻浮提，像鳩尸婆帝城這樣的城市，共有八萬四千個，這些城市裡的國王、臣民以及婆羅門，都來到這裡，想見大王。而大王坐禪多年，來朝拜的人都見不到您，就像孝子見不到慈父一樣。而且四天下，很久沒有見到大王巡視，希望大王，善於把握時機，安撫人民。我們這些女子，對國家沒有益處，所以坐禪修心很久。大王身居高位，統領內外，所有人民都仰仗您，怎麼能像我們女人一樣修行呢？白象和車馬，各有八萬四千，大王應該乘坐它們遊覽觀光。大王以前，經常為一切人宣說各種佛法，教導他們十善，最近坐禪，這些事情都停止了。』當時，善賢用這些事情，種種勸諫國王。大善見王聽到這些話后，回答說：『你以前總是用善事來勸諫我，現在聽你的話，卻和以前的意思不同了。』當時，善賢聽到國王的教誨，心中懊惱，流著眼淚說道：『我剛才勸諫大王，正是因為我所看到的，認為是合適的，沒想到反而又增加了罪過。』就從座位上站起來，頂禮國王的腳，對國王說：『現在我愚癡，不明白正理，竟然用這些事來勸諫您，希望大王，允許我懺悔。』 現代漢語譯本：『當時，大善見王回答善賢說：『一切諸行都是無常的，恩愛聚合也會分離，這四天下雖然如此興盛，我也很快就要捨棄它了。我過去八萬四千歲是嬰兒，八萬四千歲是童子，八萬四千歲是灌頂太子，八萬四千歲是灌頂王，然後才成為轉輪聖王。統領四天下，七寶具足，八萬四千歲治理民事，八萬四千歲為人民講說佛法，八萬四千歲坐禪思惟。』
English version: The seven treasures were so magnificent, like the palace of Indra, with eighty-four thousand compartments, each furnished with seven-treasure beds and canopies. Furthermore, a Dharma hall was built for the king, its height and breadth also eight yojanas, adorned with seven treasures, no different from the previous palace. On the four sides of the hall, there were seven-treasure trees and famous flowers, planted in rows, providing shade. A jeweled pond was also constructed, its water pure, possessing eight merits. In the center of the hall, a lion throne was placed, adorned with seven treasures, extremely high and wide, covered with a jeweled canopy, with seven treasures hanging down. For those who came from afar to hear the Dharma, four jeweled seats were set up, made of gold, silver, lapis lazuli, and crystal, totaling eighty-four thousand. After Vishvakarman had completed the construction of the palace for the king, he bid farewell to the king, suddenly disappeared, and returned to heaven. English version: At that time, King Mahasudarshana, seeing that the palace had been completely built, immediately ordered the drums to be beaten, proclaiming throughout the kingdom: 'King Mahasudarshana, after seven days, will expound various Dharmas for all. If anyone wishes to hear, they may gather at the Dharma hall.' At that time, Brahmins, elders, householders, ministers, and the people, hearing this proclamation, all gathered on that day. Then, the king ascended the Dharma hall, sat on the lion throne, and all those who came also sat on the four jeweled seats. At that time, the king first expounded the ten wholesome Dharmas to the people, and then opened up other Dharma gates, continuing for twelve thousand years. If any of the people in his kingdom had ever heard the king's Dharma, they would be reborn in heaven after death, and would not fall into the three evil realms. Ananda! That king always benefited all sentient beings in this way. Ananda! At that time, King Mahasudarshana, in his quiet chamber, thought to himself: 'What good deeds did I perform in my past lives, what good roots did I cultivate, that I am born so noble, with such great power and virtue, with a form, strength, and lifespan that no one can match? It must be because in my past lives, I extensively practiced giving, patience, and compassion, that I have obtained such a reward in this life; I should now cultivate even more diligently.' And so he began to contemplate. Before long, he attained the first dhyana, and then the fourth dhyana, and further cultivated the four immeasurable minds. Ananda! King Mahasudarshana also taught his consorts and palace women to cultivate the four dhyanas. English version: The Mahaparinirvana Sutra, Scroll Middle English version: Taisho Tripitaka Vol. 01 No. 0007 The Mahaparinirvana Sutra English version: The Mahaparinirvana Sutra, Scroll Lower English version: Translated by the Shramana Dharmaraksha of Pingyang, Eastern Jin Dynasty English version: 'At that time, there were eighty-four thousand white elephants from the Snow Mountains, who came to the king's palace every day. The king thought: 'These white elephants come to me every day, and the roads they travel on trample on sentient beings.' He then ordered the chief of the army: 'From now on, these elephants do not need to come to me every day. They can come once every thousand years, and forty-two thousand will be enough, there is no need for the full eighty-four thousand.' The king's jade maiden treasure, named Sudarshana, along with the other consorts and palace women, eighty-four thousand in total, sat in meditation in a quiet chamber. After forty thousand years, they said to each other: 'We have been sitting in meditation here for forty thousand years, and have not seen the king. Now we should go and pay our respects.' Having said this, they went together to the king. The other palace attendants went in and reported to the king: 'Sudarshana and eighty-four thousand women have come to pay their respects to the king.' When the king heard this, he went to the Dharma hall and ascended the lion throne. After a short while, Sudarshana and the others arrived, and the king summoned them. Then, Sudarshana and the others went forward, came before the king, bowed at his feet, and sat down in order. They said: 'We have been sitting in meditation in a quiet chamber for forty thousand years, and have not seen the king for a long time, so we have come to pay our respects and wish to speak about something, we hope you will allow it.' The king replied: 'Very well! Please speak freely.' Sudarshana then said to the king: 'This Jambudvipa, West Godaniya, North Uttarakuru, and East Purvavideha, the people of the four directions are very prosperous, wealthy, and peaceful, and all practice the ten wholesome deeds. This is all due to the king's virtuous influence. In this Jambudvipa, there are eighty-four thousand cities like Kushavati, and the kings, ministers, and Brahmins of these cities have all come here to see the king. But the king has been in meditation for many years, and those who come to pay their respects cannot see you, like filial sons who cannot see their compassionate father. Moreover, the four continents have not seen the king travel for a long time. We hope that the king will make good use of the time and comfort the people. We women are of no benefit to the country, so we have been sitting in meditation for a long time. The king is in a high position, governing both inside and outside, and all the people rely on you. How can you act like us women? There are eighty-four thousand white elephants and chariots each. The king should ride them and go sightseeing. In the past, the king always expounded various Dharmas to everyone, teaching them the ten wholesome deeds, but recently, since you have been in meditation, these things have stopped.' At that time, Sudarshana used these matters to advise the king in various ways. When King Mahasudarshana heard these words, he replied: 'In the past, you always advised me with good matters, but now, what you say is different from your previous intentions.' At that time, Sudarshana, hearing the king's teachings, felt remorseful and tearfully said: 'The reason I advised the king was because I thought what I saw was appropriate, but I did not expect that it would add to my offenses.' She then rose from her seat, bowed at the king's feet, and said to the king: 'Now I am foolish and do not understand the right principles, and I have used these matters to advise you. I hope that the king will allow me to repent.' English version: 'At that time, King Mahasudarshana replied to Sudarshana: 'All phenomena are impermanent, and the union of love will also be separated. Although these four continents are so prosperous, I will soon abandon them. In the past, I was an infant for eighty-four thousand years, a child for eighty-four thousand years, a crown prince for eighty-four thousand years, a crowned king for eighty-four thousand years, and then I became a Chakravartin king. I ruled the four continents, possessing the seven treasures, for eighty-four thousand years I managed the affairs of the people, for eighty-four thousand years I expounded the Dharma to the people, and for eighty-four thousand years I sat in meditation.'
。從爾已來，五十八萬八千歲，雖復如此壽命延長，會歸於盡。我今已老，死時將至，古昔諸王尊貴快樂，如我不異，亦復遷謝歸於無常。鳩尸婆帝城，及餘八萬四千大城會亦磨滅，不應於此獨生愛著，長放逸心。我今所以獲此尊勝，皆由往昔積諸善業，今者宜應廣植諸善造來生因，是故坐禪經積年歲。』爾時，善賢等聞王此言，心大歡喜，頂禮王足，退還所住。如是不久王得篤疾，自知命盡，即立太子而以為王，集余大臣及婆羅門長者居士，以四海水灌太子頂，事既畢竟，王即命終，上生梵天。
「阿難！大善見王，王四天下而其所居，唯閻浮提。大城雖有八萬四千，而其所處，唯鳩尸婆帝。雪山之中有八萬四千白象之寶，而王所乘，不過一象。雖有八萬四千駿馬，而王所騎，不過一匹。雖有八萬四千七寶之車，而王常駕，不過一乘。雖有八萬四千夫人，王之所愛，唯在一人。雕飾寶殿，八萬四千，王之所處不過一室。身之所須，飽足而已，而王役慮四方，纏心物務，徒勞精神，于身無益。
「阿難！大善見王，豈異人乎？我身是也。我于往昔獲此尊貴，所居國城即在於此，我於此城作轉輪王，不可稱數，成就利益無量眾生。今者諸天充滿虛空，皆是我昔為王之時，以諸善法教化所成，其於今日覆在此城，見般涅槃，當令其獲般涅槃果。阿難！以是事故，汝云何言此鳩尸那城為邊狹耶？我今決定住於此城而般涅槃。」當於如來說此事時，諸天及人億那由他，于諸法中遠塵離垢得法眼凈，即共同聲而白佛言：「世尊！往昔無量無邊阿僧祇劫，以諸善法利益我等，今又於此以般涅槃樂安立於我。」即散名華，並作天樂，歌唄讚嘆，供養如來。
爾時，阿難而白佛言：「奇哉！世尊！此鳩尸那城，過去乃有斯奇特事，我今不復生小心也。」
爾時，世尊告阿難言：「汝今可入鳩尸那城語諸力士道，我今日於後夜分入般涅槃，皆悉令來與我相見，若有所疑，恣意請問，莫令於我般涅槃時不及相見後生悔恨。」
爾時，阿難聞佛言已，垂泣懊惱，頂禮佛足，攝身威儀，與一比丘俱共入城。時，鳩尸那城，諸力士等，男女大小，始共集聚，論敘如來當般涅槃，各各皆欲往詣佛所。會見阿難，即便問言：「我聞世尊在雙樹間將般涅槃，正共言論欲至佛所。」於是阿難具以如來所敕之辭，告諸力士。力士聞已，悲號懊惱，悶絕躄地，互共微聲而相謂言：「嗚呼！苦哉！世間眼滅，我等從今何所歸依？猶如嬰兒失於慈母，從今已去，人天轉減，三惡道趣日就增盛。」白阿難言：「我等眷屬，今欲相隨往至佛所。」是時阿難還白佛言，以世尊語入城宣示。諸力士眾莫不驚絕涕泣歔欷，皆悉當來瞻奉世尊。諸力士等，男女大小，一切相隨，流淚嗚咽，緣路而進。
是時，阿難見諸力士人數甚多，心自念言：「若此人眾，一一禮佛無有竟時。我今當令家家一時禮。」諸力士眾至佛所已，阿難即便普語之言：「汝等來眾既為不少，若人人禮佛不卒得竟。今可家家一時禮也。」力士奉旨即便禮佛，退住一面，而白佛言：「唯愿世尊！住壽一劫！若減一劫，不般涅槃！利益一切諸天人民，今諸眾生無有慧眼。唯愿世尊！為作開導。」
爾時，如來告力士言：「汝今不應作此請我。所以者何？一切諸行皆悉無常，恩愛合會必歸別離。設我住世，若滿一劫，會亦當滅。我所說法但當憶持誦唸勿忘，此則不異我在世也。」諸力士等聞佛此言，不果所請，心懷愁悴，悲泣懊惱，默然而住。
爾時，鳩尸那城有一外道，年百二十，名須跋陀羅，聰明多智，誦四毗陀經，一切書論無不通達，為一切人之所宗敬。其聞如來在娑羅林雙樹之間將般涅槃，心自思惟：「我諸書論，說佛出世極為難遇，如優曇缽花時一現耳。其今在於娑羅林中，我有所疑，試往請問，瞿曇若能決我疑者，便是實得一切種智
現代漢語譯本：自從那時以來，已經過去了五十八萬八千年，即使壽命如此延長，最終也會歸於消亡。我現在已經老了，死亡即將到來，古代的那些尊貴快樂的國王，和我沒有什麼不同，也都會遷逝而歸於無常。鳩尸婆帝城，以及其餘的八萬四千座大城，也都會磨滅，不應該對這些產生愛戀執著，長期放縱自己的心。我現在之所以能獲得如此尊貴的地位，都是因為過去積累了許多善業，現在應該廣泛地種植各種善業，為來生創造因緣，所以才坐禪修行多年。』當時，善賢等人聽到國王這樣說，心中非常歡喜，頂禮國王的腳，退回自己的住所。不久之後，國王得了重病，自己知道壽命將盡，就立太子為王，召集其餘的大臣以及婆羅門長者居士，用四海的水灌注太子的頭頂，事情辦完之後，國王就去世了，升到了梵天。 現代漢語譯本：『阿難！大善見王，統治著四天下，而他所居住的地方，只有閻浮提。大城雖然有八萬四千座，而他所居住的地方，只有鳩尸婆帝。雪山之中有八萬四千頭白象的珍寶，而國王所乘坐的，不過是一頭象。雖然有八萬四千匹駿馬，而國王所騎的，不過是一匹。雖然有八萬四千輛七寶之車，而國王經常乘坐的，不過是一輛。雖然有八萬四千位夫人，國王所寵愛的，只有一人。雕飾華麗的寶殿，有八萬四千座，而國王所居住的，不過是一間。身體所需要的，只是吃飽而已，而國王卻為四方的事情操心，被各種事物纏繞，徒勞地耗費精神，對身體沒有好處。 現代漢語譯本：『阿難！大善見王，難道是別人嗎？就是我自身啊。我過去獲得瞭如此尊貴的地位，所居住的國都就在這裡，我在這座城裡做轉輪王，次數多得數不清，成就了無量眾生的利益。現在諸天充滿虛空，都是我過去做國王的時候，用各種善法教化所成就的，他們今天又來到這座城裡，見證我的涅槃，應當讓他們獲得涅槃的果實。阿難！因為這個緣故，你為什麼說這座鳩尸那城是邊遠狹小的地方呢？我現在決定住在這座城裡而入涅槃。』當如來說這些話的時候，諸天和人有億那由他，在各種佛法中遠離塵垢，得到了法眼清凈，就一起大聲地對佛說：『世尊！過去無量無邊的阿僧祇劫，您用各種善法利益我們，現在又在這裡用涅槃的快樂來安立我們。』他們就散佈各種名貴的花朵，並且演奏天樂，歌唱讚歎，供養如來。 現代漢語譯本：當時，阿難對佛說：『奇特啊！世尊！這座鳩尸那城，過去竟然有如此奇特的事情，我現在不再產生輕視之心了。』 現代漢語譯本：當時，世尊告訴阿難說：『你現在可以進入鳩尸那城，告訴那些力士們，我今天在後半夜將入涅槃，讓他們都來見我，如果有什麼疑問，可以隨意提問，不要在我入涅槃的時候，沒有見到我而後悔。』 現代漢語譯本：當時，阿難聽到佛這樣說，流著眼淚，懊惱不已，頂禮佛的腳，整理好自己的儀容，和一位比丘一起進入城裡。當時，鳩尸那城的那些力士們，男女老少，剛剛聚集在一起，議論著如來將要入涅槃的事情，都想前往佛所在的地方。他們遇到了阿難，就問他說：『我們聽說世尊在雙樹之間將要入涅槃，正要一起去佛那裡。』於是阿難就把如來所囑咐的話，告訴了那些力士。力士們聽了之後，悲號懊惱，昏厥倒地，互相小聲地說：『嗚呼！痛苦啊！世間的眼睛熄滅了，我們從今以後要依靠什麼呢？就像嬰兒失去了慈母一樣，從今以後，人天將會減少，三惡道將會日益增多。』他們對阿難說：『我們眷屬，現在想要跟隨你一起去佛那裡。』這時，阿難回來告訴佛，把世尊的話在城裡宣示。那些力士們沒有不驚慌失措，涕淚交加的，都將要來瞻仰世尊。那些力士們，男女老少，都互相跟隨，流著眼淚嗚咽著，沿著道路前進。 現代漢語譯本：當時，阿難看到那些力士人數眾多，心裡想：『如果這些人，一個一個地禮拜佛，就沒有結束的時候。我現在應當讓他們一家一家地同時禮拜。』那些力士們到了佛所在的地方之後，阿難就普遍地對他們說：『你們來的人已經不少了，如果每個人都禮拜佛，就不能很快結束。現在可以一家一家地同時禮拜。』力士們聽從了阿難的話，就禮拜了佛，退到一邊站著，對佛說：『希望世尊！住世一劫！即使減少一劫，也不要入涅槃！利益一切諸天人民，現在眾生沒有智慧的眼睛。希望世尊！為我們開導。』 現代漢語譯本：當時，如來告訴力士們說：『你們現在不應該這樣請求我。為什麼呢？一切諸行都是無常的，恩愛聚合必然會分離。即使我住世，即使滿一劫，最終也會滅亡。我所說的法，你們應當憶持誦唸不要忘記，這樣就和我還在世上沒有什麼不同。』那些力士們聽到佛這樣說，沒有達到他們的請求，心中愁悶憂傷，悲傷哭泣，默默地站著。 現代漢語譯本：當時，鳩尸那城有一個外道，年齡一百二十歲，名叫須跋陀羅，聰明多智，誦讀四部吠陀經，一切書籍論著沒有不通曉的，被所有的人所尊敬。他聽說如來在娑羅雙樹之間將要入涅槃，心裡想：『我的那些書籍論著，說佛出世極為難得，就像優曇缽花一樣，時隔很久才出現一次。他現在在娑羅樹林中，我有一些疑問，試著去請問他，如果瞿曇能夠解答我的疑問，那就是真正得到了所有智慧。』 English version: Since that time, five hundred and eighty-eight thousand years have passed. Even if life were extended in this way, it would eventually come to an end. I am now old, and death is approaching. The noble and joyful kings of the past were no different from me; they too passed away and returned to impermanence. The city of Kushavati, and the other eighty-four thousand great cities, will also be destroyed. One should not develop attachment and clinging to these things, and indulge one's mind for a long time. The reason I have attained this noble position is because of the good deeds I accumulated in the past. Now, I should widely plant various good deeds to create causes for future lives. That is why I have been practicing meditation for many years.』 At that time, the virtuous ones and others, upon hearing the king's words, were greatly delighted. They bowed at the king's feet and returned to their dwellings. Not long after, the king fell seriously ill. Knowing that his life was coming to an end, he appointed the crown prince as king. He gathered the other ministers, Brahmins, elders, and householders, and poured water from the four seas on the crown prince's head. After this was done, the king passed away and ascended to the Brahma heaven. English version: 『Ananda! King Mahasudarshana ruled over the four continents, but his dwelling was only in Jambudvipa. Although there were eighty-four thousand great cities, his residence was only in Kushavati. In the Himalayas, there were eighty-four thousand white elephant treasures, but the king rode on only one elephant. Although there were eighty-four thousand swift horses, the king rode on only one. Although there were eighty-four thousand jeweled chariots, the king usually drove only one. Although there were eighty-four thousand consorts, the king loved only one. There were eighty-four thousand decorated palaces, but the king occupied only one room. His bodily needs were only to be satisfied with food, yet the king worried about matters in all directions, was entangled in various affairs, and vainly exhausted his spirit, which was of no benefit to his body. English version: 『Ananda! Was King Mahasudarshana someone different? It was my own self. In the past, I attained this noble position, and the kingdom where I resided was here. I was a Chakravartin king in this city countless times, and I brought benefit to countless beings. Now, the heavens are filled with devas, all of whom were cultivated by the good teachings I gave when I was a king. Today, they are here in this city again, witnessing my Parinirvana, and I shall enable them to attain the fruit of Parinirvana. Ananda! For this reason, why do you say that this city of Kushinagar is a remote and narrow place? I have decided to dwell in this city and enter Parinirvana.』 When the Tathagata spoke these words, countless devas and humans, in the billions, were purified of defilements in the Dharma and attained the pure Dharma eye. They all spoke in unison to the Buddha, saying, 『World Honored One! In the past, for countless eons, you have benefited us with various good teachings. Now, you are establishing us in the joy of Parinirvana here.』 They scattered various precious flowers, played heavenly music, sang praises, and made offerings to the Tathagata. English version: At that time, Ananda said to the Buddha, 『How wondrous! World Honored One! This city of Kushinagar had such extraordinary events in the past. I will no longer harbor a small mind.』 English version: At that time, the World Honored One said to Ananda, 『You may now enter the city of Kushinagar and tell the warriors that I will enter Parinirvana in the latter part of the night. Let them all come to see me. If they have any doubts, they may ask freely. Do not let them regret not seeing me when I enter Parinirvana.』 English version: At that time, Ananda, upon hearing the Buddha's words, wept with distress. He bowed at the Buddha's feet, composed himself, and entered the city with a monk. At that time, the warriors of Kushinagar, men, women, young, and old, had just gathered together, discussing the Tathagata's impending Parinirvana. They all wished to go to the Buddha's place. They met Ananda and asked him, 『We heard that the World Honored One will enter Parinirvana between the twin Sala trees, and we were just about to go to the Buddha.』 Then Ananda told the warriors the words that the Tathagata had instructed. Upon hearing this, the warriors wailed with distress, fainted and fell to the ground. They whispered to each other, saying, 『Alas! How painful! The eyes of the world are extinguished. From now on, what shall we rely on? Like infants who have lost their loving mothers, from now on, the number of humans and devas will decrease, and the three evil paths will become increasingly prosperous.』 They said to Ananda, 『We and our families now wish to follow you to the Buddha's place.』 At that time, Ananda returned and told the Buddha that he had proclaimed the World Honored One's words in the city. The warriors were all shocked, weeping and sobbing, and they were all coming to pay homage to the World Honored One. The warriors, men, women, young, and old, all followed each other, weeping and wailing, and proceeded along the road. English version: At that time, Ananda saw that there were many warriors, and he thought to himself, 『If these people were to bow to the Buddha one by one, there would be no end. I should now have them bow by families at the same time.』 After the warriors arrived at the Buddha's place, Ananda said to them, 『Since there are many of you, if each person were to bow to the Buddha, it would not be finished quickly. Now, you can bow by families at the same time.』 The warriors followed Ananda's instructions and bowed to the Buddha. They then retreated to one side and said to the Buddha, 『We wish that the World Honored One would live for an eon! Even if it is less than an eon, do not enter Parinirvana! Benefit all the devas and humans. Now, sentient beings do not have the eyes of wisdom. We wish that the World Honored One would guide us.』 English version: At that time, the Tathagata said to the warriors, 『You should not make this request of me. Why? All conditioned things are impermanent. The union of love and affection must eventually lead to separation. Even if I were to live for a full eon, I would eventually perish. The Dharma that I have taught, you should remember, recite, and not forget. This is no different from my being in the world.』 Upon hearing the Buddha's words, the warriors did not have their request fulfilled. They were filled with sorrow and distress, weeping and wailing, and remained silent. English version: At that time, there was an ascetic in the city of Kushinagar, one hundred and twenty years old, named Subhadra. He was intelligent and wise, had memorized the four Vedas, and was well-versed in all scriptures and treatises. He was respected by everyone. He heard that the Tathagata was about to enter Parinirvana between the twin Sala trees, and he thought to himself, 『My scriptures say that the appearance of a Buddha in the world is extremely rare, like the Udumbara flower that appears only once in a long time. He is now in the Sala grove. I have some doubts. I will try to ask him. If Gautama can resolve my doubts, then he has truly attained all wisdom.』
Since that time, five hundred and eighty-eight thousand years have passed. Even if life were extended in this way, it would eventually come to an end. I am now old, and death is approaching. The noble and joyful kings of the past were no different from me; they too passed away and returned to impermanence. The city of Kushavati, and the other eighty-four thousand great cities, will also be destroyed. One should not develop attachment and clinging to these things, and indulge one's mind for a long time. The reason I have attained this noble position is because of the good deeds I accumulated in the past. Now, I should widely plant various good deeds to create causes for future lives. That is why I have been practicing meditation for many years.』 At that time, the virtuous ones and others, upon hearing the king's words, were greatly delighted. They bowed at the king's feet and returned to their dwellings. Not long after, the king fell seriously ill. Knowing that his life was coming to an end, he appointed the crown prince as king. He gathered the other ministers, Brahmins, elders, and householders, and poured water from the four seas on the crown prince's head. After this was done, the king passed away and ascended to the Brahma heaven. 『Ananda! King Mahasudarshana ruled over the four continents, but his dwelling was only in Jambudvipa. Although there were eighty-four thousand great cities, his residence was only in Kushavati. In the Himalayas, there were eighty-four thousand white elephant treasures, but the king rode on only one elephant. Although there were eighty-four thousand swift horses, the king rode on only one. Although there were eighty-four thousand jeweled chariots, the king usually drove only one. Although there were eighty-four thousand consorts, the king loved only one. There were eighty-four thousand decorated palaces, but the king occupied only one room. His bodily needs were only to be satisfied with food, yet the king worried about matters in all directions, was entangled in various affairs, and vainly exhausted his spirit, which was of no benefit to his body. 『Ananda! Was King Mahasudarshana someone different? It was my own self. In the past, I attained this noble position, and the kingdom where I resided was here. I was a Chakravartin king in this city countless times, and I brought benefit to countless beings. Now, the heavens are filled with devas, all of whom were cultivated by the good teachings I gave when I was a king. Today, they are here in this city again, witnessing my Parinirvana, and I shall enable them to attain the fruit of Parinirvana. Ananda! For this reason, why do you say that this city of Kushinagar is a remote and narrow place? I have decided to dwell in this city and enter Parinirvana.』 When the Tathagata spoke these words, countless devas and humans, in the billions, were purified of defilements in the Dharma and attained the pure Dharma eye. They all spoke in unison to the Buddha, saying, 『World Honored One! In the past, for countless eons, you have benefited us with various good teachings. Now, you are establishing us in the joy of Parinirvana here.』 They scattered various precious flowers, played heavenly music, sang praises, and made offerings to the Tathagata. At that time, Ananda said to the Buddha, 『How wondrous! World Honored One! This city of Kushinagar had such extraordinary events in the past. I will no longer harbor a small mind.』 At that time, the World Honored One said to Ananda, 『You may now enter the city of Kushinagar and tell the warriors that I will enter Parinirvana in the latter part of the night. Let them all come to see me. If they have any doubts, they may ask freely. Do not let them regret not seeing me when I enter Parinirvana.』 At that time, Ananda, upon hearing the Buddha's words, wept with distress. He bowed at the Buddha's feet, composed himself, and entered the city with a monk. At that time, the warriors of Kushinagar, men, women, young, and old, had just gathered together, discussing the Tathagata's impending Parinirvana. They all wished to go to the Buddha's place. They met Ananda and asked him, 『We heard that the World Honored One will enter Parinirvana between the twin Sala trees, and we were just about to go to the Buddha.』 Then Ananda told the warriors the words that the Tathagata had instructed. Upon hearing this, the warriors wailed with distress, fainted and fell to the ground. They whispered to each other, saying, 『Alas! How painful! The eyes of the world are extinguished. From now on, what shall we rely on? Like infants who have lost their loving mothers, from now on, the number of humans and devas will decrease, and the three evil paths will become increasingly prosperous.』 They said to Ananda, 『We and our families now wish to follow you to the Buddha's place.』 At that time, Ananda returned and told the Buddha that he had proclaimed the World Honored One's words in the city. The warriors were all shocked, weeping and sobbing, and they were all coming to pay homage to the World Honored One. The warriors, men, women, young, and old, all followed each other, weeping and wailing, and proceeded along the road. At that time, Ananda saw that there were many warriors, and he thought to himself, 『If these people were to bow to the Buddha one by one, there would be no end. I should now have them bow by families at the same time.』 After the warriors arrived at the Buddha's place, Ananda said to them, 『Since there are many of you, if each person were to bow to the Buddha, it would not be finished quickly. Now, you can bow by families at the same time.』 The warriors followed Ananda's instructions and bowed to the Buddha. They then retreated to one side and said to the Buddha, 『We wish that the World Honored One would live for an eon! Even if it is less than an eon, do not enter Parinirvana! Benefit all the devas and humans. Now, sentient beings do not have the eyes of wisdom. We wish that the World Honored One would guide us.』 At that time, the Tathagata said to the warriors, 『You should not make this request of me. Why? All conditioned things are impermanent. The union of love and affection must eventually lead to separation. Even if I were to live for a full eon, I would eventually perish. The Dharma that I have taught, you should remember, recite, and not forget. This is no different from my being in the world.』 Upon hearing the Buddha's words, the warriors did not have their request fulfilled. They were filled with sorrow and distress, weeping and wailing, and remained silent. At that time, there was an ascetic in the city of Kushinagar, one hundred and twenty years old, named Subhadra. He was intelligent and wise, had memorized the four Vedas, and was well-versed in all scriptures and treatises. He was respected by everyone. He heard that the Tathagata was about to enter Parinirvana between the twin Sala trees, and he thought to himself, 『My scriptures say that the appearance of a Buddha in the world is extremely rare, like the Udumbara flower that appears only once in a long time. He is now in the Sala grove. I have some doubts. I will try to ask him. If Gautama can resolve my doubts, then he has truly attained all wisdom.』
。」作此念已，往到佛所，在於林外，逢見阿難，即語之言：「我書論中說佛興世極難值遇，億千萬劫時時乃出，如優曇缽華不可數睹，在世教化，我初不見，今聞在此娑羅林中當般涅槃，我有所疑，欲往請問。汝可為我白世尊言，道我今者欲希相見。」
爾時，阿難聞其此語，心自思惟：「世尊今者四大不和，接對來久，已自增惡。若復與此外道相見，必有言論，容致損劇。」即答之言：「世尊今者四大不和，寢臥林中極苦身痛，汝今不須見如來也，莫臨世尊般涅槃時而作障礙。」須跋陀羅如是三請，阿難亦復如是三答。
爾時，世尊以凈天耳，聞須跋陀羅請阿難聲，又觀其根，是可度時，即以梵音告阿難言：「汝莫於我最後弟子獨作留礙，聽須跋陀羅前來，我欲見之。此人質直聰慧易悟，所以求進欲決疑難，非為故來論勝負也。」於是阿難即承佛教，語須跋陀羅：「世尊今已敕聽汝前。」須跋陀羅聞佛許前，歡喜踴躍，不能自勝，而心念言：「沙門瞿曇，決定是得一切種智。」即前佛所，互相問訊坐於一面，而白佛言：「瞿曇，欲有所問，唯愿聽許。」佛言：「善哉！善哉！須跋陀羅，恣汝所問。」
須跋陀羅即問佛言：「今者世間沙門婆羅門外道六師、富蘭那迦葉、末伽利拘賒梨子，刪阇夜毗羅視子、阿耆多翅舍欽婆羅、迦羅鳩馱迦旃延、尼犍陀若提子等，各各自說，是一切智，以余學者，名為邪見。言其所行，是解脫道，說他行者，是生死因。互相是非，云何而得知其虛實？何師應得沙門之稱？何師定是解脫之因？」
爾時，如來即答之曰：「善哉！善哉！須跋陀羅，乃能問我如此之義。諦聽諦聽，吾為汝說。須跋陀羅！諸法之中若不見有八聖道法，當知無有一沙門名，二及三四，亦復不有；既無沙門，亦無解脫；解脫既無，非一切種智。須跋陀羅！若諸法中，有八聖道法，當知必有四沙門名；有沙門名，則有解脫；既有解脫，是一切種智。須跋陀羅！唯我法中，有八聖道，有四沙門名，是解脫道，是一切種智。彼諸外道，富蘭那迦葉等，其說法中，無八聖道，無沙門名，非是解脫及一切種智。若言有者，當知必是虛誑之說。須跋陀羅！一切眾生，聞我所說，信受思惟，當知其人必不空聞要得解脫。須跋陀羅！我在王宮未出家時，一切世間皆為六師之所迷醉，初未見有沙門之實。須跋陀羅！我年二十有九，出家學道，三十有六，于菩提樹下，思八聖道究竟源底，成阿耨多羅三藐三菩提，得一切種智。即往波羅捺國鹿野苑中仙人住處，為阿若憍陳如等五人，轉四諦法輪，其得道跡。爾時始有沙門之稱，出於世間福利眾生。須跋陀羅！當知我法能得解脫，如來實是一切種智。」
爾時，須跋陀羅，既聞如來說八聖道，心生歡喜，舉身毛豎，渴仰欲聞八聖道義，而白佛言：「唯愿世尊！為我分別八聖道義。」於是世尊即便為其分別廣說。須跋陀羅既聞佛說八聖道義，心意開朗，豁然大悟，于諸法中遠塵離垢得法眼凈，即白佛言：「我今欲于佛法出家。」於是世尊即便喚之：「善來！比丘！」鬚髮自落，袈裟著身，即成沙門。世尊又為廣說四諦，即獲漏盡，成阿羅漢。
爾時，世尊告阿難言：「汝今當知，我于道場，成阿耨多羅三藐三菩提。最初說法，度阿若憍陳如等五人。今日在於娑羅林中，臨般涅槃，最後說法，度須跋陀羅。諸天及人，無復更應聞我說法而得度者；若有善根應得解脫，當來皆是我之弟子，展轉相教。阿難！須跋陀羅雖是外道，而其善根，應成熟時，唯有如來，能分別知。我般涅槃后，若有外道，欲於我法求出家者，汝等不應便聽許之。先令四月誦習經典，觀其意性為虛為實，若見其行質直柔軟，於我法中實有深樂，然後方可聽其出家。阿難！所以然者，汝等小智，不能分別眾生之根，是故令汝先觀之耳。」
爾時，須跋陀羅而白佛言：「我于曏者，欲求出家
現代漢語譯本：他這樣想后，就前往佛陀所在的地方。在樹林外，他遇到了阿難，便對阿難說：『我在書中讀到，佛陀降世極其難得，億萬劫才出現一次，就像優曇缽花一樣難以見到。佛陀在世教化，我從未見過。現在聽說佛陀在這娑羅樹林中即將涅槃，我有些疑問，想去請教。你可以替我稟告世尊，說我想要見他。』 當時，阿難聽了這話，心中思忖：『世尊現在四大不調，如果接見來訪者太久，只會加重病情。如果再與這位外道見面，必定會有辯論，可能會導致病情加劇。』於是回答說：『世尊現在四大不調，在樹林中臥床休息，身體非常痛苦，你現在不必見如來了，不要在世尊涅槃的時候製造障礙。』須跋陀羅這樣請求了三次，阿難也這樣回答了三次。 這時，世尊用清凈的天耳，聽到了須跋陀羅請求阿難的聲音，又觀察到他的根性，是可度化的時候，就用梵音告訴阿難說：『你不要阻礙我最後的弟子，讓須跋陀羅前來，我想見他。這個人心地正直，聰明易悟，所以前來求教，想要解決疑惑，不是故意來辯論勝負的。』於是阿難就遵從佛的教誨，告訴須跋陀羅：『世尊現在已經允許你前去。』須跋陀羅聽到佛陀允許他前去，歡喜雀躍，不能自已，心中想：『沙門瞿曇，一定是證得了一切種智。』他來到佛陀面前，互相問候後坐在一旁，對佛陀說：『瞿曇，我有些問題想問，希望您能允許。』佛陀說：『很好！很好！須跋陀羅，你儘管問吧。』 須跋陀羅就問佛陀說：『現在世間的沙門、婆羅門、外道六師，如富蘭那迦葉、末伽利拘舍梨子、刪阇夜毗羅視子、阿耆多翅舍欽婆羅、迦羅鳩馱迦旃延、尼犍陀若提子等，都各自說自己是一切智者，把其他學者稱為邪見。說自己所行的是解脫之道，說他人所行的是生死之因。他們互相指責，我們如何才能知道誰說的是真，誰說的是假？哪位老師才配得上沙門的稱號？哪位老師才是真正的解脫之因？』 這時，如來就回答說：『很好！很好！須跋陀羅，你竟然能問我這樣的問題。仔細聽，仔細聽，我為你解說。須跋陀羅！在諸法之中，如果看不到八聖道法，就應當知道沒有沙門之名，二、三、四果的沙門也沒有；既然沒有沙門，也就沒有解脫；既然沒有解脫，就不是一切種智。須跋陀羅！如果諸法之中，有八聖道法，就應當知道必定有四沙門之名；有沙門之名，就有解脫；既然有解脫，就是一切種智。須跋陀羅！只有我的佛法中，有八聖道，有四沙門之名，才是解脫之道，才是一切種智。那些外道，如富蘭那迦葉等，他們的說法中，沒有八聖道，沒有沙門之名，不是解脫，也不是一切種智。如果他們說有，應當知道必定是虛妄之說。須跋陀羅！一切眾生，聽到我所說的，信受奉行，應當知道這個人一定不會空聞，必定能夠得到解脫。須跋陀羅！我在王宮中還沒有出家的時候，整個世間都被六師所迷惑，最初沒有見到真正的沙門。須跋陀羅！我二十九歲出家學道，三十六歲在菩提樹下，思考八聖道的究竟根源，成就阿耨多羅三藐三菩提，得到一切種智。然後前往波羅奈國的鹿野苑仙人居住的地方，為阿若憍陳如等五人，轉四諦法輪，他們因此得道。那時才有了沙門的稱號，出現在世間，利益眾生。須跋陀羅！應當知道我的佛法能夠得到解脫，如來確實是一切種智。』 這時，須跋陀羅聽了如來說八聖道，心中歡喜，全身汗毛豎立，渴望聽聞八聖道的意義，就對佛陀說：『希望世尊！為我分別解說八聖道的意義。』於是世尊就為他分別詳細地解說。須跋陀羅聽了佛陀解說八聖道的意義，心意開朗，豁然大悟，在諸法中遠離塵垢，得到法眼清凈，就對佛陀說：『我現在想在佛法中出家。』於是世尊就叫他：『善來！比丘！』他的頭髮自然脫落，袈裟穿在身上，立刻成為沙門。世尊又為他詳細解說四諦，他立刻獲得漏盡，成為阿羅漢。 這時，世尊告訴阿難說：『你現在應當知道，我在道場成就阿耨多羅三藐三菩提。最初說法，度化了阿若憍陳如等五人。今天在這娑羅樹林中，臨近涅槃，最後說法，度化了須跋陀羅。諸天和人，沒有再需要聽我說法而得度的人了；如果有善根應該得到解脫的，將來都會是我的弟子，輾轉相教。阿難！須跋陀羅雖然是外道，但是他的善根，應該成熟的時候，只有如來才能分別知道。我涅槃后，如果有外道，想要在我的佛法中出家，你們不應該立刻允許他。先讓他四個月誦習經典，觀察他的心性是虛偽還是真實，如果看到他的行為正直柔和，對我的佛法確實有深厚的喜愛，然後才可以允許他出家。阿難！之所以這樣，是因為你們智慧淺薄，不能分別眾生的根性，所以才讓你們先觀察。』 這時，須跋陀羅對佛陀說：『我剛才想要求出家』
English version: Having thought this, he went to where the Buddha was. Outside the grove, he met Ananda and said to him, 'I have read in books that the appearance of a Buddha in the world is extremely rare, occurring only once in billions of kalpas, like the udumbara flower, which is rarely seen. I have never witnessed a Buddha teaching in the world. Now I hear that the Buddha is about to enter Nirvana in this Sala grove, and I have some doubts that I wish to ask him. Could you please inform the World-Honored One that I wish to see him?' At that time, Ananda, upon hearing these words, thought to himself, 'The World-Honored One's four elements are now imbalanced, and prolonged interaction with visitors will only worsen his condition. If he were to meet with this outsider, there would surely be discussions, which could lead to further deterioration.' So he replied, 'The World-Honored One's four elements are now imbalanced, and he is resting in the grove, suffering greatly. You need not see the Tathagata now, lest you create obstacles at the time of the World-Honored One's Nirvana.' Subhadra requested this three times, and Ananda replied in the same way three times. Then, the World-Honored One, with his pure heavenly ear, heard Subhadra's request to Ananda, and observing his potential, knowing it was time to guide him, he spoke to Ananda in a Brahma voice, 'Do not hinder my last disciple. Let Subhadra come forward; I wish to see him. This person is honest, intelligent, and easily enlightened. He seeks to resolve his doubts, not to engage in debates for victory.' So Ananda followed the Buddha's instructions and told Subhadra, 'The World-Honored One has now permitted you to come forward.' Upon hearing that the Buddha had granted him permission, Subhadra was overjoyed and could not contain himself, thinking, 'The Shramana Gautama must surely have attained all-knowing wisdom.' He went before the Buddha, exchanged greetings, and sat to one side, saying to the Buddha, 'Gautama, I have some questions I wish to ask; I hope you will allow it.' The Buddha said, 'Excellent! Excellent! Subhadra, ask whatever you wish.' Subhadra then asked the Buddha, 'Now, the Shramanas, Brahmins, and the six heretical teachers in the world, such as Purana Kassapa, Makkhali Gosala, Sanjaya Belatthiputta, Ajita Kesakambali, Pakudha Kaccayana, and Nigantha Nataputta, each claim to be all-knowing, and they call other scholars heretics. They say that their path is the path to liberation, and that the paths of others lead to rebirth. They accuse each other. How can we know who is speaking the truth and who is speaking falsely? Which teacher deserves the title of Shramana? Which teacher is truly the cause of liberation?' At that time, the Tathagata replied, 'Excellent! Excellent! Subhadra, you are able to ask me such a question. Listen carefully, listen carefully, and I will explain it to you. Subhadra! Among all dharmas, if the Noble Eightfold Path is not seen, then know that there is no such thing as a Shramana, nor are there Shramanas of the second, third, or fourth stages; since there is no Shramana, there is no liberation; since there is no liberation, there is no all-knowing wisdom. Subhadra! If among all dharmas, the Noble Eightfold Path is present, then know that there are certainly the four stages of Shramanas; if there are Shramanas, then there is liberation; if there is liberation, then there is all-knowing wisdom. Subhadra! Only in my Dharma is there the Noble Eightfold Path, the four stages of Shramanas, the path to liberation, and all-knowing wisdom. Those heretics, such as Purana Kassapa, etc., in their teachings, there is no Noble Eightfold Path, no Shramana, no liberation, and no all-knowing wisdom. If they claim to have it, know that it is surely a false claim. Subhadra! All sentient beings who hear what I say, believe in it, and contemplate it, know that they will not have heard in vain and will surely attain liberation. Subhadra! When I was in the palace before I left home, the whole world was deluded by the six teachers, and I had not seen a true Shramana. Subhadra! At the age of twenty-nine, I left home to study the Way, and at the age of thirty-six, under the Bodhi tree, I contemplated the ultimate source of the Noble Eightfold Path, attained Anuttara-samyak-sambodhi, and gained all-knowing wisdom. Then I went to the Deer Park in Varanasi, where the ascetics lived, and turned the Wheel of the Four Noble Truths for Ajnata Kaundinya and the other five, and they attained the path. At that time, the title of Shramana first appeared in the world, benefiting sentient beings. Subhadra! Know that my Dharma can lead to liberation, and the Tathagata is truly all-knowing wisdom.' At that time, Subhadra, having heard the Tathagata speak of the Noble Eightfold Path, was filled with joy, his hair stood on end, and he yearned to hear the meaning of the Noble Eightfold Path. He said to the Buddha, 'I beseech the World-Honored One to explain the meaning of the Noble Eightfold Path for me.' Then the World-Honored One explained it to him in detail. Subhadra, having heard the Buddha explain the meaning of the Noble Eightfold Path, his mind opened up, he had a sudden enlightenment, and in all dharmas, he was free from defilement and attained the pure Dharma eye. He then said to the Buddha, 'I now wish to leave home in the Buddha's Dharma.' Then the World-Honored One called out to him, 'Welcome, Bhikkhu!' His hair naturally fell off, and the robe was on his body, and he immediately became a Shramana. The World-Honored One then explained the Four Noble Truths to him in detail, and he immediately attained the extinction of outflows and became an Arhat. At that time, the World-Honored One said to Ananda, 'You should now know that I attained Anuttara-samyak-sambodhi in the Bodhi field. I first taught the Dharma and guided Ajnata Kaundinya and the other five. Today, in this Sala grove, nearing Nirvana, I am teaching the Dharma for the last time, guiding Subhadra. There are no more gods or humans who need to hear my Dharma to be guided; if there are those with good roots who should attain liberation, they will all be my disciples in the future, teaching each other. Ananda! Although Subhadra was an outsider, his good roots were ready to mature, and only the Tathagata can discern this. After my Nirvana, if there are outsiders who wish to leave home in my Dharma, you should not immediately allow them. First, let them study the scriptures for four months, observe their nature to see if it is false or true, and if you see that their conduct is honest and gentle, and that they truly have a deep love for my Dharma, then you may allow them to leave home. Ananda! The reason for this is that your wisdom is shallow, and you cannot discern the roots of sentient beings, so I am having you observe them first.' At that time, Subhadra said to the Buddha, 'I just now wished to seek to leave home'
。世尊若令先於佛法四十年中讚誦經典，然後聽我而出家者，我亦能爾！豈況四月？」爾時，世尊即告之言：「如是，如是！須跋陀羅！我觀汝意，於我法中慇勤渴仰，今作此言，非為虛設。」爾時，須跋陀羅前白佛言：「我今不忍見天人尊入般涅槃，我於今日，欲先世尊入般涅槃。」佛言：「善哉。」時，須跋陀羅，即于佛前，入火界三昧而般涅槃。
爾時，如來告阿難言：「汝勿見我入般涅槃，便謂正法於此永絕。何以故？我昔為諸比丘，制戒波羅提木叉，及余所說種種妙法，此即便是汝等大師。如我在世，無有異也。阿難！我般涅槃后，諸比丘等，各依次第，大小相敬，不得呼姓，皆喚名字。互相伺察，無令眾中有犯大戒，不應𨶳求覓他細過。車匿比丘，應與重罰。」阿難問佛：「與何重罰？」佛言：「阿難！與重罰者，一切比丘勿與共語。」於是阿難，如教奉行。
爾時，世尊告諸比丘：「汝等今者若有疑難，恣意請問，莫我滅後生悔恨言：『如來近在娑羅林中，我于爾時，不往咨決，致令今日情有所滯。』我今雖復身體有疾，猶堪為汝等解釋疑惑。若欲於我般涅槃后奉持正法利益天人，今宜速來決所疑也。」世尊乃至如是三告，諸比丘等默然無有求決疑者。爾時，阿難即白佛言：「奇哉世尊！如是三誨，而此眾中無有疑者。」佛言：「如是，如是。阿難！今此眾中，五百比丘，未得道者，我般涅槃后，未來世中，當得盡漏。汝亦當在此中數也。」
爾時，世尊告諸比丘：「汝等若見我身、口、意脫相犯觸，汝當語我。」時，諸比丘聞佛此語，流淚懊惱而白佛言：「如來豈當有身口意微細過耶？」
於是如來即便說偈：
「諸行無常， 是生滅法， 生滅滅已， 寂滅為樂。」
爾時，如來說此偈已，告諸比丘：「汝等當知，一切諸行，皆悉無常。我今雖是金剛之體，亦復不免無常所遷。生死之中極為可畏，汝等宜應勤行精進，速求離此生死火坑。此則是我最後教也。我般涅槃，其時已至。」時，諸比丘及余天人，聞佛此誨，悲號涕泣，悶絕躄地。如來即便普告之言：「汝等不應生此悲惱，諸行性相，皆悉如是。」於是如來，即入初禪。出於初禪，入第二禪。出於二禪，入第三禪。出於三禪，入第四禪。出第四禪，入于空處。出於空處，入于識處。出於識處，入無所有處。出無所有處，入于非想非非想處。出於非想非非想處，入滅盡定。
爾時，阿難既見如來湛然不言，身體肢節不復動搖，即便流淚而作是言：「世尊今已入般涅槃。」爾時，阿㝹樓馱語阿難言：「如來即時未般涅槃，所以湛然身不動者，正是入于滅盡定耳。」
爾時，世尊出滅盡定，更還入于非想非非想處，乃至次第入于初禪。復出初禪，入第二禪。出於二禪，入第三禪。出於三禪，入第四禪，即於此地入般涅槃。
爾時，阿㝹樓馱語阿難言：「世尊已於第四禪地入般涅槃。」於是，阿難及四部眾，聞阿㝹樓馱作此言已，悲號嗚咽，悶絕躄地。其中或有舉手拍頭捶胸大叫，共相謂言：「世間眼滅，一何速哉！一切眾生，從今已去，誰為導者？人天方減，惡道日增。」
時，虛空中天龍八部，涕泣滂沱猶如驟雨，互相謂言：「我等從今誰為歸依？猶若嬰兒失於慈母。三惡道逕日就開闊，解脫之門方巨重關。一切眾生，沉淪苦海。亦如病人遠於良醫，又似盲者失所牽導。我等既去無上法王，煩惱之賊日見侵逼。」唱此言已，悶絕懊惱不能自禁。
時，鳩尸那城諸力士眾，皆悉勇健，猶如香象。既見如來入般涅槃，神情憔悴，如病新起。
當於爾時大地震動天鼓自鳴，四大海水波浪翻倒，須彌山王自然傾搖，狂風奮發，林木摧折簫索枯悴，駭異於常。
爾時，大梵天王即說偈言：
「過去與未來， 及以今現在， 無有諸眾生， 不歸無常者
『世尊，如果允許我先在佛法中讚誦經典四十年，然後再聽從您的教誨出家，我也能做到！何況只是四個月呢？』當時，世尊就告訴他說：『是的，是的！須跋陀羅！我看到你對我的佛法非常渴望和虔誠，現在說這些話，不是虛假的。』當時，須跋陀羅向前對佛說：『我現在不忍心看到天人尊者進入涅槃，我今天想先於世尊進入涅槃。』佛說：『很好。』當時，須跋陀羅就在佛前，進入火界三昧而涅槃。 當時，如來告訴阿難說：『你不要因為我進入涅槃，就認為正法從此永遠斷絕。為什麼呢？我以前為眾比丘制定戒律波羅提木叉，以及其他所說的各種妙法，這些就是你們的老師。就像我還在世一樣，沒有什麼不同。阿難！我涅槃后，眾比丘等，各自按照次第，大小互相尊敬，不得直呼其姓，都稱呼名字。互相監督，不要讓僧眾中有犯大戒的人，不應該挑剔別人的小過錯。車匿比丘，應該給予重罰。』阿難問佛：『給予什麼重罰呢？』佛說：『阿難！給予重罰就是，一切比丘都不要和他說話。』於是阿難，按照教誨執行。 當時，世尊告訴眾比丘：『你們現在如果有任何疑問，可以隨意提問，不要等我滅度后才後悔說：『如來在娑羅林中時，我當時沒有去請教，導致今天心中有所疑惑。』我現在雖然身體有病，仍然可以為你們解釋疑惑。如果想在我涅槃后奉持正法，利益天人，現在就應該趕快來解決你們的疑惑。』世尊甚至這樣說了三次，眾比丘都沉默不語，沒有提出疑問。當時，阿難就對佛說：『真是奇特啊，世尊！這樣三次教誨，而大眾中竟然沒有疑問的人。』佛說：『是的，是的。阿難！現在這個僧眾中，有五百比丘，還沒有得道，我涅槃后，在未來世中，將會全部證得漏盡。你也將在此行列之中。』 當時，世尊告訴眾比丘：『你們如果看到我的身、口、意有任何不合規矩的地方，你們應當告訴我。』當時，眾比丘聽到佛這樣說，流著眼淚，懊惱地對佛說：『如來怎麼會有身口意上的細微過失呢？』 於是如來就說了偈語：『諸行無常，是生滅法，生滅滅已，寂滅為樂。』 當時，如來說完這偈語后，告訴眾比丘：『你們應當知道，一切諸行，都是無常的。我現在雖然是金剛之體，也無法避免無常的遷變。生死之中極為可怕，你們應當勤奮精進，儘快脫離這生死火坑。這就是我最後的教誨了。我進入涅槃的時間已經到了。』當時，眾比丘以及其他天人，聽到佛的教誨，悲傷哭泣，昏厥倒地。如來就普遍地告訴他們說：『你們不應該產生這樣的悲傷煩惱，諸行的性質和現象，都是這樣的。』於是如來，就進入初禪。出初禪后，進入第二禪。出二禪后，進入第三禪。出三禪后，進入第四禪。出第四禪后，進入空處。出空處后，進入識處。出識處后，進入無所有處。出無所有處后，進入非想非非想處。出非想非非想處后，進入滅盡定。 當時，阿難看到如來寂靜不語，身體肢節不再動搖，就流著眼淚說：『世尊現在已經進入涅槃了。』當時，阿㝹樓馱告訴阿難說：『如來現在還沒有進入涅槃，之所以寂靜不動，正是進入了滅盡定而已。』 當時，世尊出滅盡定，又回到非想非非想處，乃至依次進入初禪。又出初禪，進入第二禪。出二禪后，進入第三禪。出三禪后，進入第四禪，就在這裡進入涅槃。 當時，阿㝹樓馱告訴阿難說：『世尊已經在第四禪地進入涅槃了。』於是，阿難和四部大眾，聽到阿㝹樓馱這樣說后，悲傷哭泣，昏厥倒地。其中有人舉手拍頭，捶胸大叫，互相說道：『世間的眼睛熄滅了，怎麼這麼快啊！一切眾生，從今以後，誰來引導我們呢？人天減少，惡道日益增多。』 當時，虛空中的天龍八部，哭泣得像下暴雨一樣，互相說道：『我們從今以後依靠誰呢？就像嬰兒失去了慈母。三惡道的道路日益開闊，解脫之門卻更加緊閉。一切眾生，沉淪在苦海之中。也像病人遠離了良醫，又像盲人失去了引導。我們失去了無上的法王，煩惱的賊日益逼近。』說完這些話，就昏厥懊惱，不能自已。 當時，拘尸那城的各位力士，都非常勇猛強壯，就像香像一樣。看到如來進入涅槃，神情憔悴，就像剛生病一樣。 當時，大地發生震動，天鼓自動鳴響，四大海水波浪翻騰，須彌山王自然傾斜搖動，狂風大作，樹木摧折，蕭條枯萎，與平常大不相同。 當時，大梵天王就說了偈語：『過去與未來，以及現在，沒有眾生，不歸於無常。』
'World Honored One, if you would allow me to first recite the scriptures for forty years within the Dharma, and then listen to your teachings and become a monk, I could do that! How much more so for just four months?' At that time, the World Honored One told him, 'Yes, yes! Subhadda! I see that your mind is very eager and devout towards my Dharma, and what you say now is not false.' At that time, Subhadda stepped forward and said to the Buddha, 'I cannot bear to see the Honored One of gods and humans enter Nirvana. Today, I wish to enter Nirvana before the World Honored One.' The Buddha said, 'Excellent.' Then, Subhadda, right before the Buddha, entered the Samadhi of the Fire Element and attained Nirvana. At that time, the Tathagata told Ananda, 'Do not think that because I enter Nirvana, the True Dharma will be forever cut off. Why? Because I have established the precepts of the Pratimoksha for the monks, and all the other wonderful teachings I have spoken, these are your teachers. It is just as if I were still in the world, there is no difference. Ananda! After my Nirvana, the monks should respect each other according to seniority, not call each other by their surnames, but by their given names. They should watch over each other, and not allow anyone in the Sangha to commit major offenses. They should not seek out the minor faults of others. The monk Channa should be severely punished.' Ananda asked the Buddha, 'What severe punishment should be given?' The Buddha said, 'Ananda! The severe punishment is that all the monks should not speak to him.' Then Ananda, followed the teachings. At that time, the World Honored One told the monks, 'If any of you have any doubts now, you may ask freely. Do not wait until after my passing and regret saying, 'When the Tathagata was in the Sala Grove, I did not go to ask, causing my heart to be filled with doubts today.' Although my body is now ill, I can still explain your doubts. If you wish to uphold the True Dharma and benefit gods and humans after my Nirvana, you should quickly come and resolve your doubts.' The World Honored One said this three times, but the monks remained silent and did not ask any questions. At that time, Ananda said to the Buddha, 'It is truly amazing, World Honored One! After such three teachings, there is not a single person in this assembly with any doubts.' The Buddha said, 'Yes, yes. Ananda! In this assembly, there are five hundred monks who have not yet attained the Way. After my Nirvana, in the future, they will all attain the end of outflows. You will also be among them.' At that time, the World Honored One told the monks, 'If you see any misconduct in my body, speech, or mind, you should tell me.' When the monks heard the Buddha say this, they wept with sorrow and said to the Buddha, 'How could the Tathagata have any minor faults in body, speech, or mind?' Then the Tathagata spoke this verse: 'All conditioned things are impermanent, they are subject to arising and ceasing. When arising and ceasing cease, that is the bliss of Nirvana.' At that time, after the Tathagata spoke this verse, he told the monks, 'You should know that all conditioned things are impermanent. Although my body is like diamond, I cannot avoid the changes of impermanence. The cycle of birth and death is extremely frightening. You should diligently practice and strive to quickly escape this pit of birth and death. This is my final teaching. The time for my Nirvana has come.' At that time, the monks and other gods and humans, hearing the Buddha's teachings, wept with sorrow and fainted to the ground. The Tathagata then universally told them, 'You should not have such sorrow and distress. The nature and phenomena of all conditioned things are like this.' Then the Tathagata entered the first Dhyana. After exiting the first Dhyana, he entered the second Dhyana. After exiting the second Dhyana, he entered the third Dhyana. After exiting the third Dhyana, he entered the fourth Dhyana. After exiting the fourth Dhyana, he entered the Sphere of Infinite Space. After exiting the Sphere of Infinite Space, he entered the Sphere of Infinite Consciousness. After exiting the Sphere of Infinite Consciousness, he entered the Sphere of Nothingness. After exiting the Sphere of Nothingness, he entered the Sphere of Neither Perception nor Non-Perception. After exiting the Sphere of Neither Perception nor Non-Perception, he entered the Cessation of Feeling and Perception. At that time, Ananda saw that the Tathagata was silent and still, and his body and limbs were no longer moving. He wept and said, 'The World Honored One has now entered Nirvana.' At that time, Anuruddha told Ananda, 'The Tathagata has not yet entered Nirvana. The reason he is silent and still is that he has entered the Cessation of Feeling and Perception.' At that time, the World Honored One emerged from the Cessation of Feeling and Perception, and returned to the Sphere of Neither Perception nor Non-Perception, and then sequentially entered the first Dhyana. Then, exiting the first Dhyana, he entered the second Dhyana. After exiting the second Dhyana, he entered the third Dhyana. After exiting the third Dhyana, he entered the fourth Dhyana, and it was there that he entered Nirvana. At that time, Anuruddha told Ananda, 'The World Honored One has entered Nirvana in the fourth Dhyana.' Then, Ananda and the four assemblies, hearing Anuruddha say this, wept with sorrow and fainted to the ground. Some raised their hands and beat their heads, pounded their chests, and cried out, saying to each other, 'The eye of the world has been extinguished, how quickly! From now on, who will guide all living beings? The number of humans and gods is decreasing, and the evil paths are increasing.' At that time, the gods, dragons, and other beings of the eight classes in the sky wept like a torrential rain, saying to each other, 'Who will we rely on from now on? It is like an infant losing its loving mother. The paths of the three evil realms are becoming wider, and the gate of liberation is becoming more tightly closed. All living beings are sinking in the sea of suffering. It is like a sick person far from a good doctor, or like a blind person who has lost their guide. We have lost the supreme Dharma King, and the thieves of afflictions are drawing closer every day.' After saying this, they fainted with sorrow and could not control themselves. At that time, the strong men of Kushinagar, who were all brave and powerful like fragrant elephants, seeing the Tathagata enter Nirvana, looked haggard, as if they had just fallen ill. At that time, the earth shook, the heavenly drums sounded on their own, the waves of the four great oceans surged, Mount Sumeru naturally tilted and swayed, a fierce wind arose, trees were broken, and everything was desolate and withered, which was very different from usual. At that time, the Great Brahma King spoke this verse: 'In the past, the future, and the present, there is no living being that does not return to impermanence.'
如來天人尊， 金剛身堅固， 猶不免無常， 而況于餘人。 一切諸眾生， 愛惜保其身， 薰余以香華， 不知當毀滅。 如來金色身， 相好以莊嚴， 會亦當棄捨， 應入般涅槃。 永斷諸煩惱， 成一切種智， 猶尚不得免， 況余結累者。」
爾時，天帝釋即說偈言：
「一切諸行性， 實是生滅法， 兩足最勝尊， 亦復歸於盡。 三毒熾然火， 恒燒諸眾生， 無有大悲云， 誰能雨令滅？」
爾時，阿㝹樓馱，即說偈言：
「如來於今日， 諸根不搖動， 心意會諸法， 而棄於此身。 恬然絕思慮， 亦復無諸受， 如燈盡光滅， 如來滅亦然。」
爾時，阿難即說偈言：
「大地忽震動， 狂風四激起， 海水波翻倒， 須彌寶山搖。 天人心悲痛， 泣淚猶如雨， 皆悉大恐怖， 如被非人執。 由佛般涅槃， 故有如此事。」
爾時，眾中有未得道比丘、人天，既見如來已般涅槃，心生懊惱，宛轉于地。已得道者，深嘆世間無常之苦，悲號啼泣不能自勝。是時，阿㝹樓馱語諸比丘及以天人：「汝等不應生大憂惱，如來前已為汝等說，諸行性相法皆如是。云何猶故而悲泣耶？」
爾時，阿難即便普語四遠來眾：「如來今已入般涅槃。」爾時，眾人聞阿難言，悲號啼泣悶絕懊惱，而以微聲語阿難言：「今此人眾極為闐塞，三十二喻阇那，皆悉充滿。唯愿尊者，各令我等次第得前親見如來，最後瞻仰禮拜供養。如來出世難可值遇，如優曇缽華時時乃現，今者親在此般涅槃，愿必哀愍，令我得見。」
爾時，阿難聞眾人言，心自思惟：「如來出世，極為難值，最後供養亦復甚難，我今當令誰在於先供養佛者？今者宜使諸比丘尼及優婆夷，得在前來供養佛身。所以然者？斯等女弱，昔來之時，不必得到如來之所，以是因緣故宜在先。」作此念已，即便普唱：「諸比丘尼及優婆夷，皆聽前于如來身所。」諸比丘尼及與無量優婆夷等，俱到佛所。既見如來已般涅槃，啼泣懊惱，圍繞禮拜，種種供養。
爾時，有一貧窮優婆夷，年一百歲。見諸婆羅門，並及剎利長者居士、力士、妻女、長幼、大小，以妙香華種種供養，自傷貧乏獨絕此愿，心自思惟：「如來出世極為難值，最後供養復為甚難，而今窮罄無以自表。」作此念已，倍增悲慟，臨佛足上心大懊惱，涕泣流連污如來足：「愿我將來所生之處，常得見佛。」諸比丘尼及優婆夷，供養畢已，即還本處。
爾時，阿難又復普告諸餘人言：「諸比丘尼及優婆夷，供養已畢，汝等可前次第供養。」時，諸人眾以次而來，到佛身所，既見如來已般涅槃，號泣宛轉心大悲惱，以諸供具而用供養。爾時，諸力士眾皆悉集聚，共相謂言：「我等今者，云何阇維如來之身？世尊臨欲般涅槃時，應有遺敕。」即便共往，問阿難言：「我等今者欲共阇維如來之身，其法雲何？世尊臨可般涅槃時，當有遺旨，唯愿見告。」爾時，阿難語力士言：「如來遺敕阇維之法，令與轉輪聖王等無有異。」阿難即便具說佛向所敕之事。
諸力士等聞阿難言，皆共嚴辦阇維之具。先造寶輿雕鏤莊麗，以如來身置寶輿上，燒香散華。作眾伎樂，歌頌讚嘆。于音樂中，而說苦空無常無我不凈之法。時，諸力士白阿難言：「如來今者既般涅槃，最後供養極為難遇，我等請留如來之身，七日七夜恣意供養，令諸天人長夜獲安。」阿難即便以力士言問阿㝹樓馱，阿㝹樓馱答阿難言：「善哉！隨意。」阿難爾時告諸力士：「聽留佛身七日七夜恣意供養。」
時，諸力士聞阿難言，心大悲慶，即于林中種種供養，滿七日已
現代漢語譯本：如來，天人中最尊貴者，擁有金剛般堅固的身體，尚且不能避免無常的到來，更何況是其他人呢？一切眾生都愛惜保護自己的身體，用香花薰染，卻不知道終將毀滅。如來金色的身體，以美好的相貌莊嚴，最終也會被捨棄，應當進入涅槃。永遠斷絕一切煩惱，成就一切智慧，尚且不能避免無常，更何況是那些被煩惱束縛的人呢？ 現代漢語譯本：這時，天帝釋即說偈語：『一切諸行的本性，實際上都是生滅變化的。兩足中最尊貴的佛陀，也終將歸於寂滅。貪嗔癡三毒的火焰，恒常燃燒著眾生，如果沒有大悲的雲朵，誰能降下雨水熄滅它呢？』 現代漢語譯本：這時，阿㝹樓馱即說偈語：『如來今日，諸根不再搖動，心意明瞭諸法，而捨棄了這個身體。安詳地斷絕了思慮，也沒有了任何感受，如同燈火燃盡熄滅，如來的寂滅也是如此。』 現代漢語譯本：這時，阿難即說偈語：『大地忽然震動，狂風四處激盪，海水波濤翻涌，須彌寶山搖晃。天人心生悲痛，哭泣的眼淚如同雨水，都感到極大的恐怖，如同被非人抓住一般。因為佛陀進入涅槃，所以才會有這樣的景象。』 現代漢語譯本：這時，眾生中沒有得道的比丘、人天，看到如來已經涅槃，心中懊惱，倒在地上。已經得道的人，深嘆世間無常的痛苦，悲號啼哭不能自已。這時，阿㝹樓馱對眾比丘和天人說：『你們不應該如此憂愁悲傷，如來之前已經為你們說過，諸行性相的法都是如此。為何還要如此悲泣呢？』 現代漢語譯本：這時，阿難便向四方來的人群宣告：『如來現在已經進入涅槃。』這時，眾人聽到阿難的話，悲號啼哭，悶絕懊惱，用微弱的聲音對阿難說：『現在這裡的人群非常擁擠，三十二種譬喻的阇那都擠滿了人。希望尊者能讓我們依次上前，親眼瞻仰如來，最後禮拜供養。如來出世難以遇到，如同優曇缽花偶爾才出現，現在親身經歷如來涅槃，希望您能慈悲，讓我們得見。』 現代漢語譯本：這時，阿難聽到眾人的話，心中思量：『如來出世，極為難得，最後的供養也十分難得，我現在應當讓誰先供養佛呢？現在應該讓比丘尼和優婆夷先來供養佛身。之所以這樣，是因為這些女子柔弱，以前未必能來到如來身邊，因此應該讓她們先來。』想到這裡，便大聲宣佈：『各位比丘尼和優婆夷，請到如來身前。』各位比丘尼和無數的優婆夷等，都來到佛陀身邊。看到如來已經涅槃，啼哭懊惱，圍繞禮拜，進行各種供養。 現代漢語譯本：這時，有一位貧窮的優婆夷，年已百歲。看到婆羅門，以及剎帝利長者居士、力士、妻女、老幼大小，都用美妙的香花進行各種供養，自己傷心貧窮，無法實現這個願望，心中思量：『如來出世極為難得，最後的供養也十分難得，而我如今貧困，無法表達心意。』想到這裡，更加悲痛，伏在佛足上，心中懊惱，涕淚橫流，玷汙瞭如來的腳：『愿我將來所生之處，常能見到佛陀。』比丘尼和優婆夷供養完畢后，就回到原來的地方。 現代漢語譯本：這時，阿難又向其餘的人宣告：『比丘尼和優婆夷已經供養完畢，你們可以依次上前供養。』這時，眾人依次前來，來到佛陀身邊，看到如來已經涅槃，號啕大哭，倒在地上，心中悲痛，用各種供具進行供養。這時，各位力士聚集在一起，互相說道：『我們現在應該如何荼毗如來的身體呢？世尊臨近涅槃時，應該有遺囑。』便一同前往，問阿難說：『我們現在想要一起荼毗如來的身體，應該如何做？世尊臨近涅槃時，應該有遺囑，希望您能告訴我們。』這時，阿難對力士們說：『如來遺囑荼毗的方法，和轉輪聖王一樣，沒有什麼不同。』阿難便詳細地說了佛陀之前所囑咐的事情。 現代漢語譯本：各位力士聽到阿難的話，都一起準備荼毗的器具。先製造了雕刻精美的寶輿，將如來的身體放在寶輿上，焚香散花。演奏各種音樂，歌頌讚嘆。在音樂中，宣說苦、空、無常、無我、不凈的佛法。這時，各位力士對阿難說：『如來現在已經涅槃，最後的供養極為難得，我們請求保留如來的身體，七天七夜隨意供養，讓諸天人長夜獲得安樂。』阿難便將力士們的話問阿㝹樓馱，阿㝹樓馱回答阿難說：『很好！隨你們的意願。』阿難這時告訴各位力士：『允許保留佛身七天七夜隨意供養。』 現代漢語譯本：這時，各位力士聽到阿難的話，心中既悲傷又慶幸，便在林中進行各種供養，滿了七天。
English version: The Tathagata, the most honored among gods and humans, with a body as firm as diamond, still could not avoid impermanence, how much more so for others? All living beings cherish and protect their bodies, perfuming them with incense and flowers, yet they do not know they will eventually perish. The Tathagata's golden body, adorned with beautiful features, will also be abandoned, and should enter Nirvana. Having forever severed all afflictions, and attained all wisdom, even he could not avoid impermanence, how much more so for those bound by afflictions? English version: At that time, the Lord Sakra spoke in verse: 'All conditioned things, in their very nature, are truly subject to arising and ceasing. The most honored one with two feet, the Buddha, will also return to extinction. The fire of the three poisons, constantly burns all living beings, if there is no cloud of great compassion, who can send down rain to extinguish it?' English version: At that time, Aniruddha spoke in verse: 'Today, the Tathagata's senses are no longer moving, his mind understands all dharmas, and he abandons this body. Tranquilly, he has ceased all thoughts, and has no more sensations, like a lamp that has burned out and its light extinguished, so is the Tathagata's extinction.' English version: At that time, Ananda spoke in verse: 'The earth suddenly trembles, fierce winds rise in all directions, the ocean waves surge and overturn, Mount Sumeru shakes. The hearts of gods and humans are filled with sorrow, their tears fall like rain, all are filled with great terror, as if seized by non-humans. Because the Buddha has entered Nirvana, such things have occurred.' English version: At that time, among the assembly, those monks and gods who had not attained enlightenment, seeing that the Tathagata had already entered Nirvana, were filled with remorse and fell to the ground. Those who had attained enlightenment deeply lamented the impermanence of the world, weeping and wailing uncontrollably. At that time, Aniruddha said to the monks and gods: 'You should not be so sorrowful and distressed, the Tathagata has already told you before, that the nature of all conditioned things is like this. Why do you still weep so?' English version: At that time, Ananda then proclaimed to the assembly from all directions: 'The Tathagata has now entered Nirvana.' At that time, the people, hearing Ananda's words, wailed and wept, fainted and were filled with remorse, and with weak voices said to Ananda: 'Now the crowd here is extremely crowded, the thirty-two similes of jhana are all filled with people. We beseech you, Venerable One, to allow us to come forward in order, to see the Tathagata with our own eyes, and to pay our last respects and offerings. It is difficult to encounter the Tathagata's appearance in the world, like the Udumbara flower that appears only occasionally, now we are personally experiencing the Tathagata's Nirvana, we beg you to have compassion and allow us to see him.' English version: At that time, Ananda, hearing the words of the people, thought to himself: 'The Tathagata's appearance in the world is extremely rare, and the final offering is also very difficult, who should I allow to make offerings to the Buddha first? Now, I should allow the Bhikkhunis and Upasikas to come forward to make offerings to the Buddha's body first. The reason for this is that these women are weak, and in the past, they may not have been able to come to the Tathagata's side, therefore, they should come first.' Having thought this, he then proclaimed: 'All Bhikkhunis and Upasikas, please come forward to the Tathagata's body.' All the Bhikkhunis and countless Upasikas came to the Buddha's side. Seeing that the Tathagata had already entered Nirvana, they wept and were filled with remorse, circumambulating and making various offerings. English version: At that time, there was a poor Upasika, one hundred years old. Seeing the Brahmins, as well as the Kshatriya elders, householders, strongmen, wives, daughters, old and young, all making various offerings with beautiful incense and flowers, she was saddened by her poverty and inability to fulfill this wish, thinking to herself: 'The Tathagata's appearance in the world is extremely rare, and the final offering is also very difficult, and now I am poor and have no way to express my heart.' Thinking this, she became even more sorrowful, prostrating at the Buddha's feet, her heart filled with remorse, her tears flowing and staining the Tathagata's feet: 'May I, in all my future lives, always be able to see the Buddha.' After the Bhikkhunis and Upasikas had finished making their offerings, they returned to their original places. English version: At that time, Ananda again proclaimed to the rest of the people: 'The Bhikkhunis and Upasikas have finished making their offerings, you may now come forward in order to make your offerings.' At that time, the people came forward in order, arriving at the Buddha's side, seeing that the Tathagata had already entered Nirvana, they wailed and fell to the ground, their hearts filled with sorrow, and made offerings with various implements. At that time, all the strongmen gathered together, and said to each other: 'How should we cremate the Tathagata's body now? When the World Honored One was about to enter Nirvana, there should have been instructions.' They then went together to ask Ananda: 'We now want to cremate the Tathagata's body together, how should we do it? When the World Honored One was about to enter Nirvana, there should have been instructions, we hope you can tell us.' At that time, Ananda said to the strongmen: 'The Tathagata's instructions for cremation are the same as for a Chakravartin King, there is no difference.' Ananda then explained in detail what the Buddha had instructed before. English version: All the strongmen, hearing Ananda's words, all together prepared the implements for cremation. First, they made a beautifully carved jeweled carriage, placed the Tathagata's body on the jeweled carriage, burned incense and scattered flowers. They played various music, singing praises. In the music, they proclaimed the Dharma of suffering, emptiness, impermanence, no-self, and impurity. At that time, the strongmen said to Ananda: 'Now that the Tathagata has entered Nirvana, the final offering is extremely rare, we request to keep the Tathagata's body, for seven days and seven nights to make offerings as we wish, so that all gods and humans may obtain peace for a long night.' Ananda then asked Aniruddha about the strongmen's words, and Aniruddha replied to Ananda: 'Very well! As you wish.' Ananda then told the strongmen: 'You are allowed to keep the Buddha's body for seven days and seven nights to make offerings as you wish.' English version: At that time, the strongmen, hearing Ananda's words, were both sorrowful and joyful, and then made various offerings in the forest, for seven full days.
。時，諸力士以新凈綿及以細㲲纏如來身，然後內以金棺之中，其金棺內散以牛頭栴檀、香屑及諸妙華，即以金棺內銀棺中，又以銀棺內銅棺中，又以銅棺內鐵棺中，又以鐵棺置寶輿上，作諸伎樂歌唄讚嘆。諸天于空，散曼陀羅花、摩訶曼陀羅花、曼殊沙花、摩訶曼殊沙花，並作天樂，種種供養，然後次第下諸棺蓋。時，力士等共相謂言：「七日之期今者已滿，我等宜應舁如來棺，周匝繞城，令諸人民恣意供養，然後往于城南阇維。」作此言已，即便共舁如來之棺，盡其身力而不能起，各共驚怪不知何故？而以問于阿㝹樓馱：「我等諸人慾舁佛棺，周匝繞城。還趣南門供養阇維，盡竭身力而不能舉，不知此是何等事相？唯愿尊者為我說之。」
時，阿㝹樓馱語眾人言：「所以然者，虛空諸天欲令佛棺周匝繞城。從北門入住于城中，聽諸天人種種供養。然後應從東門而出，往于寶冠支提之所，而阇維之。」彼諸力士聞此語已，共相謂言：「諸天意爾，宜應順從。」即舁佛棺，繞城一匝，從北門入，住城之中，聽諸天人恣意供養，作妙伎樂，燒香散華，歌唄讚嘆。諸天于空，雨曼陀羅花、摩訶曼陀羅華、曼殊沙花、摩訶曼殊沙花，並作天樂，種種供養。供養訖已，即便從城東門而出，往于寶冠支提之所。既到彼處，比丘、比丘尼、優婆塞、優婆夷、天龍八部感結悲哽不能自勝，而便聚積牛頭栴檀及諸雜香。又于𧂐上，敷舒繒㲲，施大寶帳以覆其上，舁舉寶棺，繞彼香𧂐週迴七匝，燒香散花，作眾伎樂，而以寶棺置香𧂐上，取妙香油周澆灑之。
時，四部眾並諸天人，戀慕懊憹不能自勝，即便以火從下燒之。火不肯然乃至再三，亦復不然。時，諸人眾不知所以，即以此事問阿㝹樓馱：「三燒香𧂐，何故不然？」阿㝹樓馱言：「所以然者，尊者摩訶迦葉在鐸叉那耆利國，聞于如來欲般涅槃，與五百比丘從彼國來，欲見世尊。是以如來不令火然。」爾時，大眾聞此語已，深嘆奇特。
爾時，摩訶迦葉在鐸叉那耆利國，遙聞如來在鳩尸那城，欲般涅槃，心大悲戀，與五百比丘緣路而來。去城不遠，身患疲極在於路邊，與諸比丘坐于樹下。見一外道，手執曼陀羅華，迦葉問言：「汝從何來？」答言：「我從鳩尸那城來。」迦葉又問：「汝知我師應正遍知不？」其即答言：「識。汝大師在鳩尸那城娑羅林中雙樹之間，已般涅槃，得今七日。即時正在寶冠支提，將欲阇維，天人充滿，互競供養故，我于彼得此天華。」爾時，迦葉聞此言已，悲號哽咽，諸比丘眾悶絕躄地，而以微聲共相謂言：「嗚呼！苦哉！世間眼滅。」於是迦葉而安慰之：「汝等不應作此苦憹，諸行性相皆悉如是。如來天尊猶尚不免，況復餘人而得脫耶？宜應精進求離世苦，今可速起前于寶冠支提之所禮拜瞻仰。」爾時，眾中有餘比丘，晚暮出家愚癡無智，共相謂言：「佛在世時，禁呵我等，不得縱意。既般涅槃，何其快哉！」
是時，迦葉與諸比丘，進鳩尸那城，到于寶冠支提之所，見如來棺，在香𧂐上，悲泣流淚圍繞七匝，而登香𧂐。至寶棺所，在於足處號啕嗚咽，頭面作禮。爾時，如來於寶棺內，而出雙足，迦葉見此，倍增悲驚。時，諸天人既睹奇特希有之事，莫不嗟嘆，深生苦戀。爾時，迦葉見佛足上而有點污，即便回顧，問阿難言：「如來足上何緣有此？」阿難答言：「如來初可般涅槃時，四眾充滿，我時思惟：『若令大眾同時進者，女人羸弱，不必得前。』即便先聽諸比丘尼及優婆夷到如來所禮拜供養。爾時，有一貧窮優婆夷，年一百歲。見諸婆羅門，及以剎利長者居士，力士妻女，長幼大小，以妙香華種種供養，自傷貧乏無以表心，作此念已，倍增悲慟，臨佛足上，心大懊憹，涕泣流連，污如來足。」爾時，迦葉既聞此語，心懷惆悵，怪責阿難曾不呵止致此點污，即以香華，供養佛棺，禮拜讚歎。皆悉畢已，於是雙足自然還入，迦葉即便還下於地
現代漢語譯本：當時，力士們用新凈的棉布和細氈纏裹如來的身體，然後放入金棺之中。金棺內散放著牛頭栴檀、香屑和各種美妙的花朵，接著將金棺放入銀棺中，又將銀棺放入銅棺中，再將銅棺放入鐵棺中，最後將鐵棺放置在寶輿上，演奏各種樂器，歌唱讚美。諸天在空中散佈曼陀羅花、摩訶曼陀羅花、曼殊沙花、摩訶曼殊沙花，並演奏天樂，進行各種供養，然後依次蓋上各層棺蓋。當時，力士們互相說道：『七日期限現在已經滿了，我們應該抬著如來的棺木，繞城一週，讓人們盡情供養，然後前往城南的阇維處。』說完這話，他們就一起抬起如來的棺木，用盡全身力氣卻無法抬起，都感到驚怪，不知道是什麼原因。於是他們向阿㝹樓馱請教：『我們想抬著佛的棺木，繞城一週，然後前往南門進行阇維供養，但用盡全力也無法舉起，不知道這是怎麼回事？希望尊者能為我們解釋。』 阿㝹樓馱對眾人說：『之所以這樣，是因為虛空中的諸天想讓佛的棺木繞城一週，從北門進入城中，接受諸天人的各種供養。然後應該從東門出去，前往寶冠支提的地方進行阇維。』那些力士們聽了這話，互相說道：『既然是諸天的意思，我們應該順從。』於是他們抬起佛的棺木，繞城一週，從北門進入，停留在城中，接受諸天人盡情供養，演奏美妙的樂器，燒香散花，歌唱讚美。諸天在空中降下曼陀羅花、摩訶曼陀羅花、曼殊沙花、摩訶曼殊沙花，並演奏天樂，進行各種供養。供養完畢后，他們就從城東門出去，前往寶冠支提的地方。到達那裡后，比丘、比丘尼、優婆塞、優婆夷、天龍八部都感到悲傷哽咽，無法自持，於是堆積牛頭栴檀和各種雜香。又在香堆上鋪開絲綢，搭起大寶帳覆蓋其上，抬起寶棺，繞著香堆走了七圈，燒香散花，演奏各種樂器，然後將寶棺放在香堆上，澆上美妙的香油。 當時，四部眾和諸天人都戀戀不捨，悲傷不已，於是從下面點火焚燒。火卻不肯燃燒，即使再三嘗試，仍然無法點燃。當時，眾人不知道原因，就此事詢問阿㝹樓馱：『三次焚燒香堆，為什麼都無法點燃？』阿㝹樓馱說：『之所以這樣，是因為尊者摩訶迦葉在鐸叉那耆利國，聽到如來將要涅槃的訊息，正帶著五百比丘從那裡趕來，想要見世尊一面。因此如來不讓火燃燒。』當時，大眾聽到這話，都深感驚奇。 當時，摩訶迦葉在鐸叉那耆利國，遙遠地聽到如來在鳩尸那城將要涅槃的訊息，心中非常悲傷，帶著五百比丘沿著道路趕來。離城不遠時，身體疲憊不堪，就在路邊與眾比丘坐在樹下。他看到一個外道，手裡拿著曼陀羅花，迦葉問道：『你從哪裡來？』外道回答說：『我從鳩尸那城來。』迦葉又問：『你認識我的老師應正遍知嗎？』外道回答說：『認識。你的大師在鳩尸那城娑羅林中的雙樹之間，已經涅槃，至今七日。現在正在寶冠支提，將要進行阇維，天人眾多，爭相供養，所以我從那裡得到了這天花。』當時，迦葉聽到這話，悲號哽咽，眾比丘都昏厥倒地，用微弱的聲音互相說道：『嗚呼！苦啊！世間的眼睛熄滅了。』於是迦葉安慰他們說：『你們不應該如此悲傷，一切事物的性質都是如此。如來天尊尚且不能避免，何況其他人能夠逃脫呢？應該精進修行，求得脫離世間的痛苦，現在可以趕快前往寶冠支提的地方禮拜瞻仰。』當時，眾中有些比丘，是晚年出家，愚癡無知，互相說道：『佛在世時，禁止我們，不讓我們放縱。現在他涅槃了，真是太好了！』 這時，迦葉帶著眾比丘，進入鳩尸那城，到達寶冠支提的地方，看到如來的棺木在香堆上，悲傷地流著眼淚，圍繞著棺木走了七圈，然後登上香堆。來到寶棺前，在腳部號啕大哭，頭面著地禮拜。這時，如來在寶棺內，伸出雙腳，迦葉看到這一幕，更加悲傷驚恐。當時，諸天人看到這奇特罕見的事情，無不驚歎，深感悲傷。這時，迦葉看到佛的腳上有污點，就回頭問阿難：『如來的腳上為什麼會有這個？』阿難回答說：『如來剛要涅槃時，四眾弟子都來了，我當時想：『如果讓大家同時上前，女人身體虛弱，未必能到前面。』就先讓比丘尼和優婆夷到如來那裡禮拜供養。當時，有一位貧窮的優婆夷，一百歲了。看到婆羅門、剎帝利、長者居士、力士的妻女、老少都用美妙的香花進行供養，她自傷貧窮，沒有什麼可以表達心意，想到這裡，更加悲痛，趴在佛的腳上，心中悲傷不已，涕淚交加，弄髒瞭如來的腳。』當時，迦葉聽了這話，心中惆悵，責怪阿難沒有阻止，導致了污點，就用香花供養佛棺，禮拜讚歎。一切完畢后，雙腳自然縮回棺內，迦葉就下了香堆。
English version: At that time, the strong men wrapped the Tathagata's body with new, clean cotton and fine felt, and then placed it in a golden coffin. Inside the golden coffin, they scattered sandalwood powder, fragrant shavings, and various exquisite flowers. Then, they placed the golden coffin inside a silver coffin, the silver coffin inside a copper coffin, the copper coffin inside an iron coffin, and finally, the iron coffin on a jeweled palanquin. They played various musical instruments and sang praises. The gods in the sky scattered Mandarava flowers, Maha-Mandarava flowers, Manjushaka flowers, and Maha-Manjushaka flowers, and played heavenly music, making various offerings. Then, they successively closed the lids of the coffins. At that time, the strong men said to each other, 'The seven-day period is now complete. We should carry the Tathagata's coffin around the city, allowing the people to make offerings as they wish, and then proceed to the cremation site south of the city.' Having said this, they together lifted the Tathagata's coffin, but despite their utmost strength, they could not raise it. They were all astonished and did not know why. So they asked Aniruddha, 'We wish to carry the Buddha's coffin around the city and then proceed to the south gate for cremation, but we cannot lift it despite our best efforts. We do not know what is happening. We beseech you, Venerable One, to explain this to us.' Aniruddha said to the crowd, 'The reason for this is that the gods in the sky wish the Buddha's coffin to be carried around the city, entering the city through the north gate, allowing the gods and humans to make various offerings. Then, it should exit through the east gate and proceed to the place of the Crown Stupa for cremation.' Upon hearing this, the strong men said to each other, 'Since this is the will of the gods, we should comply.' So they carried the Buddha's coffin around the city, entering through the north gate, and stayed in the city, allowing the gods and humans to make offerings as they wished, playing exquisite music, burning incense, scattering flowers, and singing praises. The gods in the sky rained down Mandarava flowers, Maha-Mandarava flowers, Manjushaka flowers, and Maha-Manjushaka flowers, and played heavenly music, making various offerings. After the offerings were completed, they exited through the east gate and proceeded to the place of the Crown Stupa. Upon arriving there, the monks, nuns, laymen, laywomen, and the eight classes of gods and dragons were overwhelmed with grief and could not control themselves. They piled up sandalwood and various fragrant substances. They also spread silk on the pyre, erected a large jeweled canopy over it, and carried the jeweled coffin, circling the fragrant pyre seven times, burning incense, scattering flowers, and playing various musical instruments. Then, they placed the jeweled coffin on the pyre and poured exquisite fragrant oil over it. At that time, the four assemblies and the gods and humans were filled with longing and grief, unable to control themselves. They then lit the fire from below. However, the fire would not ignite, even after trying three times. At that time, the crowd did not know why, so they asked Aniruddha about this, 'Why does the pyre not ignite after being burned three times?' Aniruddha said, 'The reason for this is that Venerable Mahakasyapa is in the country of Dakshina Giri. Upon hearing that the Tathagata was about to enter Nirvana, he is coming from that country with five hundred monks, wishing to see the World Honored One. Therefore, the Tathagata does not allow the fire to ignite.' At that time, the crowd, upon hearing this, were deeply amazed. At that time, Mahakasyapa, in the country of Dakshina Giri, heard from afar that the Tathagata was about to enter Nirvana in the city of Kushinagar. His heart was filled with great sorrow, and he was coming along the road with five hundred monks. Not far from the city, they were exhausted and sat down under a tree by the roadside with the monks. He saw a non-Buddhist holding a Mandarava flower. Kasyapa asked, 'Where do you come from?' The non-Buddhist replied, 'I come from the city of Kushinagar.' Kasyapa then asked, 'Do you know my teacher, the Perfectly Enlightened One?' He replied, 'Yes. Your master is in the Sala Grove in the city of Kushinagar, between the twin trees. He has already entered Nirvana, and it has been seven days. He is now at the Crown Stupa, about to be cremated. The gods and humans are numerous, competing to make offerings. That is why I obtained this heavenly flower there.' At that time, Kasyapa, upon hearing this, wailed and sobbed. The monks all fainted and fell to the ground, saying to each other in weak voices, 'Alas! How painful! The eye of the world has been extinguished.' Then Kasyapa comforted them, 'You should not be so sorrowful. The nature of all things is such. Even the Tathagata, the Honored One, could not avoid it, how much less can others escape? You should strive diligently to seek liberation from worldly suffering. Now, we should quickly go to the place of the Crown Stupa to pay our respects and gaze upon him.' At that time, some of the monks, who had left home late in life and were foolish and ignorant, said to each other, 'When the Buddha was alive, he forbade us and did not allow us to indulge ourselves. Now that he has entered Nirvana, how wonderful!' At this time, Kasyapa and the monks entered the city of Kushinagar and arrived at the place of the Crown Stupa. They saw the Tathagata's coffin on the pyre, and with tears of sorrow, they circled the coffin seven times and then ascended the pyre. Reaching the coffin, they wailed and sobbed at the feet, prostrating themselves with their heads to the ground. At that time, the Tathagata extended both feet from within the coffin. Kasyapa, seeing this, was even more sorrowful and astonished. At that time, the gods and humans, seeing this extraordinary and rare event, all marveled and were deeply saddened. Then Kasyapa saw a stain on the Buddha's foot and turned to ask Ananda, 'Why is there this on the Tathagata's foot?' Ananda replied, 'When the Tathagata was about to enter Nirvana, the four assemblies were all present. I thought, 'If everyone goes forward at the same time, the women, being weak, may not be able to get to the front.' So I first allowed the nuns and laywomen to go to the Tathagata to pay their respects and make offerings. At that time, there was a poor laywoman, one hundred years old. Seeing the Brahmins, Kshatriyas, elders, householders, and the wives and daughters of the strong men, young and old, making various offerings with exquisite incense and flowers, she lamented her poverty, having nothing to express her heart. Thinking this, she was even more sorrowful, and leaning on the Buddha's feet, her heart was filled with grief, and her tears flowed, staining the Tathagata's foot.' At that time, Kasyapa, upon hearing this, was filled with sorrow and blamed Ananda for not preventing this stain. He then made offerings of incense and flowers to the Buddha's coffin, paying his respects and singing praises. After all was completed, the two feet naturally retracted into the coffin, and Kasyapa then descended from the pyre.
。以佛力故香𧂐自然，四面火起，經歷七日，寶棺融盡。於時諸天，雨火令滅，諸力士眾收取捨利。以千張㲲纏佛身者，最里一張及外一重，如本不然，猶裹舍利。當爾之時，虛空諸天雨眾妙華，並作伎樂，歌唄讚嘆，供養舍利。時，諸來眾及以力士，皆悉各設種種供養。諸力士眾，即以金罌收取捨利，置寶輿上，燒香散華，作眾伎樂，還歸入城。起大高樓而以舍利置於樓上，即嚴四兵，防衛守護。唯聽比丘及比丘尼，得入禮拜，種種供養。其餘國王及婆羅門，長者居士，一切人民，皆不聽前。
爾時，韋提希子阿阇世王，聞彼力士收佛舍利，置高樓上，而嚴四兵防衛守護，心大悲惱，又復忿怒諸力士輩，即便遣信，語力士言：「世尊在世，亦是我師。般涅槃時，恨不臨見，我之族姓，及與世尊，皆是剎利，汝今云何，獨收舍利，置高樓上，而嚴四兵防衛守護，不分餘人？汝便可以一分與我，我欲於國起妙兜婆，興諸供養。若能見許，永通國好；不見許者，興兵伐汝。」餘七國王及毗耶離、諸離車等，遣使之法，皆亦如是。時，婆羅門、長者、居士亦各遣信，白力士言：「世尊亦是我等之師，愿能哀愍，賜舍利分。」
時，諸國使到力士所，具宣王意，力士聞已，深懷不平，答諸使言：「佛來我國而般涅槃，舍利自然應屬我等。欲於國界興造兜婆莊嚴供養，此不可得。若兜婆成，恣汝等意，快共來此供養禮拜，若欲興兵，而見曏者，此國軍眾，亦足相擬。」時，彼諸使各歸本國，人人向王說如此事。諸王聞已，益懷瞋忿，各嚴四兵而往攻伐。時，諸力士亦嚴戰具，以擬來敵。
鳩尸那城中，有一婆羅門，名徒盧那，聰明多智，深信三寶。心自思惟：「彼八國王及諸離車，身力壯健，軍眾精銳。又且力士勇猛難當，若交戰者必無兩全。」而即便語諸力士言：「汝等雖復勇銳果敢，彼八國王，齊力同心，人眾雲集，軍陣猛盛，若戰鬥者，理無兩全，鋒刃既交，必有傷害。如來在世，教人行慈，而於今日，忽相殺戮，汝等不應吝惜舍利，宜分諸國及離車等，各于其界，造立兜婆。稱於世尊往昔之訓，又使汝等普獲福利。」諸力士眾，聞此語已，心意解悟，即答之言：「汝之所說，實得於理，聽如汝言。」
彼婆羅門，見力士眾皆悉解甲，即便出城，語諸王言：「汝今為法何故興兵？」諸王答言：「我為法故，遠求舍利，而見拒逆，不肯分與，是以今者興兵共來。」時，婆羅門復語王言：「我已相為和諸力士，皆悉與汝舍利之分，可取寶瓶，為汝分之。」八王歡喜，奉授金瓶。彼婆羅門，受諸金瓶，持以還歸，于高樓上而分舍利，以與八王。
於時，八王既得舍利，踴躍頂戴，還於本國各起兜婆。彼婆羅門從諸力士，乞分舍利瓶，自起兜婆。諸力士等取其一分，于阇維處，合余灰炭而起兜婆；如是凡起十處兜婆。
如來從始欲般涅槃，及般涅槃后至於阇維，起諸兜婆，其事如是。其後迦葉共于阿難及諸比丘，于王舍城，結集三藏
現代漢語譯本：因為佛陀的法力，香氣自然散發，四面燃起火焰，持續了七天，寶棺融化殆盡。這時，諸天降下火雨熄滅火焰，眾力士收取捨利。用一千張布纏裹佛身，最裡面的一張和最外面的一層，像原來一樣沒有燒燬，仍然包裹著舍利。當時，虛空中諸天降下各種美妙的花朵，並演奏音樂，歌唱讚美，供養舍利。當時，所有前來的人和力士們，都各自設定各種供養。眾力士用金瓶收取捨利，放在寶車上，焚香散花，演奏各種音樂，返回城中。他們建造高樓，將舍利放在樓上，並嚴密部署四種軍隊，進行防衛守護。只允許比丘和比丘尼進入禮拜，進行各種供養。其餘的國王、婆羅門、長者、居士以及所有人民，都不允許靠近。 現代漢語譯本：當時，韋提希的兒子阿阇世王，聽說力士們收取佛陀舍利，放在高樓上，並嚴密部署四種軍隊進行防衛守護，心中非常悲傷惱怒，又對力士們感到憤怒，立即派遣使者告訴力士們說：『世尊在世時，也是我的老師。他涅槃時，我恨自己沒有親自見到。我的族姓和世尊都是剎帝利，你們現在為什麼獨自收取捨利，放在高樓上，並嚴密部署四種軍隊進行防衛守護，不分給其他人？你們應該分給我一份，我想在我的國家建造精美的佛塔，進行各種供養。如果你們同意，我們兩國將永遠友好；如果不同意，我就要發兵攻打你們。』其餘七個國王以及毗耶離的離車人等，派遣使者的說法，也都一樣。當時，婆羅門、長者、居士也各自派遣使者，告訴力士們說：『世尊也是我們的老師，希望你們能夠慈悲，賜予我們一份舍利。』 現代漢語譯本：當時，各國的使者到達力士那裡，詳細說明了國王的意思，力士們聽了之後，心中非常不平，回答使者們說：『佛陀來到我國涅槃，舍利自然應該屬於我們。想在我國境內建造佛塔，莊嚴供養，這是不可能的。如果佛塔建成，就任憑你們的心意，歡迎你們來這裡供養禮拜。如果想要發兵，那就來吧，我們國家的軍隊也足以與你們對抗。』當時，那些使者各自返回自己的國家，每個人都向國王說了這件事。國王們聽了之後，更加憤怒，各自部署四種軍隊，前去攻打。當時，力士們也準備好戰鬥的裝備，以對抗來犯的敵人。 現代漢語譯本：在鳩尸那城中，有一位婆羅門，名叫徒盧那，聰明多智，深信三寶。他心中思量：『那八個國王和離車人，身強力壯，軍隊精銳。而且力士們也勇猛難當，如果交戰，必定沒有兩全的局面。』於是，他立即告訴力士們說：『你們雖然勇猛果敢，但那八個國王齊心協力，人多勢眾，軍陣強大，如果戰鬥，理應沒有兩全的局面，刀劍相交，必定會有傷亡。如來在世時，教導人們行慈悲，而今天卻要互相殺戮，你們不應該吝惜舍利，應該分給各國和離車人等，讓他們各自在自己的領地建造佛塔。這符合世尊以往的教誨，也能使你們普遍獲得福報。』眾力士聽了這話，心意開悟，立即回答說：『你說的很有道理，就聽你的吧。』 現代漢語譯本：那位婆羅門，看到力士們都解除了武裝，立即出城，告訴諸位國王說：『你們現在爲了什麼原因發兵？』諸位國王回答說：『我們爲了佛法，遠道而來求取捨利，卻被拒絕，不肯分給我們，所以現在發兵前來。』當時，婆羅門又告訴國王們說：『我已經為你們和解了力士們，他們都願意分給你們舍利，可以拿來寶瓶，為你們分舍利。』八位國王非常高興，奉上金瓶。那位婆羅門，接過金瓶，拿著返回，在高樓上分舍利，分給八位國王。 現代漢語譯本：當時，八位國王得到舍利，歡喜踴躍，頂戴著舍利，返回自己的國家，各自建造佛塔。那位婆羅門從力士們那裡，請求分得盛舍利的瓶子，自己建造佛塔。力士們取出一部分，在火化的地方，和剩餘的灰燼一起建造佛塔；就這樣一共建造了十處佛塔。 現代漢語譯本：如來從開始想要涅槃，到涅槃后，直到火化，建造佛塔，事情就是這樣。之後，迦葉和阿難以及眾比丘，在王舍城，結集三藏。 English version: Due to the Buddha's power, the fragrance naturally spread, and flames arose on all sides, lasting for seven days, until the precious coffin melted away completely. At that time, the heavens rained down fire to extinguish the flames, and the strongmen collected the relics. The innermost and outermost of the thousand cloths that had wrapped the Buddha's body remained unburned, still enveloping the relics. At that time, the heavens in the void rained down various wonderful flowers, and played music, sang praises, and made offerings to the relics. Then, all those who had come and the strongmen each made various offerings. The strongmen collected the relics in golden urns, placed them on a precious carriage, burned incense, scattered flowers, and played various music, returning to the city. They built a high tower and placed the relics on top, and strictly deployed four types of troops for defense and protection. Only monks and nuns were allowed to enter to worship and make various offerings. The other kings, Brahmins, elders, householders, and all the people were not allowed to approach. English version: At that time, King Ajatasatru, son of Vaidehi, heard that the strongmen had collected the Buddha's relics, placed them on a high tower, and strictly deployed four types of troops for defense and protection. He was greatly saddened and angered, and also furious with the strongmen. He immediately sent a messenger to tell the strongmen: 'When the World Honored One was alive, he was also my teacher. When he entered Nirvana, I regret not having seen him in person. My clan and the World Honored One are both Kshatriyas. Why do you now collect the relics alone, place them on a high tower, and strictly deploy four types of troops for defense and protection, without sharing them with others? You should give me a share, as I want to build a magnificent stupa in my country and make various offerings. If you agree, our two countries will be forever friendly; if you do not agree, I will send troops to attack you.' The other seven kings and the Licchavis of Vaishali also sent messengers with similar messages. At that time, the Brahmins, elders, and householders also each sent messengers, telling the strongmen: 'The World Honored One is also our teacher, we hope you can be compassionate and grant us a share of the relics.' English version: At that time, the messengers from various countries arrived at the strongmen's place, explaining the kings' intentions in detail. The strongmen, upon hearing this, felt very indignant and replied to the messengers: 'The Buddha came to our country and entered Nirvana, so the relics naturally belong to us. It is impossible to build a stupa in our territory for solemn offerings. If the stupa is built, you are welcome to come here to make offerings and worship as you wish. If you want to send troops, then come, our country's army is also sufficient to confront you.' At that time, those messengers each returned to their own countries, and everyone told the kings about this matter. The kings, upon hearing this, became even more angry, and each deployed four types of troops to attack. At that time, the strongmen also prepared their battle gear to confront the approaching enemies. English version: In the city of Kushinagar, there was a Brahmin named Drona, who was intelligent and wise, and deeply believed in the Three Jewels. He thought to himself: 'Those eight kings and the Licchavis are strong and powerful, and their armies are well-trained. Moreover, the strongmen are also brave and difficult to deal with. If they fight, there will certainly be no win-win situation.' Therefore, he immediately told the strongmen: 'Although you are brave and courageous, those eight kings are united, with a large number of people and a strong army. If you fight, there will be no win-win situation. Once swords clash, there will certainly be casualties. When the Tathagata was alive, he taught people to practice compassion, but today you are about to kill each other. You should not be stingy with the relics, you should divide them among the various countries and the Licchavis, and let them each build stupas in their own territories. This is in accordance with the Tathagata's past teachings, and it will also enable you to universally obtain blessings.' The strongmen, upon hearing these words, understood and immediately replied: 'What you say is very reasonable, we will listen to you.' English version: That Brahmin, seeing that the strongmen had all disarmed, immediately went out of the city and told the kings: 'Why are you sending troops now?' The kings replied: 'We have come from afar to seek the relics for the sake of the Dharma, but we were refused and not given a share, so we are now sending troops.' At that time, the Brahmin again told the kings: 'I have already reconciled with the strongmen for you, and they are all willing to share the relics with you. You can bring your precious urns, and I will divide the relics for you.' The eight kings were very happy and offered golden urns. That Brahmin took the golden urns, returned with them, and divided the relics on the high tower, giving them to the eight kings. English version: At that time, the eight kings, having obtained the relics, rejoiced and respectfully carried them on their heads, returning to their own countries and each building stupas. That Brahmin requested a share of the urn containing the relics from the strongmen and built his own stupa. The strongmen took a portion and, at the cremation site, built a stupa with the remaining ashes; in this way, a total of ten stupas were built. English version: The events from the Tathagata's intention to enter Nirvana, to his Nirvana, and then to the cremation and the building of stupas, are as described. Later, Kashyapa, together with Ananda and the other monks, compiled the Tripitaka in Rajagriha.
Due to the Buddha's power, the fragrance naturally spread, and flames arose on all sides, lasting for seven days, until the precious coffin melted away completely. At that time, the heavens rained down fire to extinguish the flames, and the strongmen collected the relics. The innermost and outermost of the thousand cloths that had wrapped the Buddha's body remained unburned, still enveloping the relics. At that time, the heavens in the void rained down various wonderful flowers, and played music, sang praises, and made offerings to the relics. Then, all those who had come and the strongmen each made various offerings. The strongmen collected the relics in golden urns, placed them on a precious carriage, burned incense, scattered flowers, and played various music, returning to the city. They built a high tower and placed the relics on top, and strictly deployed four types of troops for defense and protection. Only monks and nuns were allowed to enter to worship and make various offerings. The other kings, Brahmins, elders, householders, and all the people were not allowed to approach. At that time, King Ajatasatru, son of Vaidehi, heard that the strongmen had collected the Buddha's relics, placed them on a high tower, and strictly deployed four types of troops for defense and protection. He was greatly saddened and angered, and also furious with the strongmen. He immediately sent a messenger to tell the strongmen: 'When the World Honored One was alive, he was also my teacher. When he entered Nirvana, I regret not having seen him in person. My clan and the World Honored One are both Kshatriyas. Why do you now collect the relics alone, place them on a high tower, and strictly deploy four types of troops for defense and protection, without sharing them with others? You should give me a share, as I want to build a magnificent stupa in my country and make various offerings. If you agree, our two countries will be forever friendly; if you do not agree, I will send troops to attack you.' The other seven kings and the Licchavis of Vaishali also sent messengers with similar messages. At that time, the Brahmins, elders, and householders also each sent messengers, telling the strongmen: 'The World Honored One is also our teacher, we hope you can be compassionate and grant us a share of the relics.' At that time, the messengers from various countries arrived at the strongmen's place, explaining the kings' intentions in detail. The strongmen, upon hearing this, felt very indignant and replied to the messengers: 'The Buddha came to our country and entered Nirvana, so the relics naturally belong to us. It is impossible to build a stupa in our territory for solemn offerings. If the stupa is built, you are welcome to come here to make offerings and worship as you wish. If you want to send troops, then come, our country's army is also sufficient to confront you.' At that time, those messengers each returned to their own countries, and everyone told the kings about this matter. The kings, upon hearing this, became even more angry, and each deployed four types of troops to attack. At that time, the strongmen also prepared their battle gear to confront the approaching enemies. In the city of Kushinagar, there was a Brahmin named Drona, who was intelligent and wise, and deeply believed in the Three Jewels. He thought to himself: 'Those eight kings and the Licchavis are strong and powerful, and their armies are well-trained. Moreover, the strongmen are also brave and difficult to deal with. If they fight, there will certainly be no win-win situation.' Therefore, he immediately told the strongmen: 'Although you are brave and courageous, those eight kings are united, with a large number of people and a strong army. If you fight, there will be no win-win situation. Once swords clash, there will certainly be casualties. When the Tathagata was alive, he taught people to practice compassion, but today you are about to kill each other. You should not be stingy with the relics, you should divide them among the various countries and the Licchavis, and let them each build stupas in their own territories. This is in accordance with the Tathagata's past teachings, and it will also enable you to universally obtain blessings.' The strongmen, upon hearing these words, understood and immediately replied: 'What you say is very reasonable, we will listen to you.' That Brahmin, seeing that the strongmen had all disarmed, immediately went out of the city and told the kings: 'Why are you sending troops now?' The kings replied: 'We have come from afar to seek the relics for the sake of the Dharma, but we were refused and not given a share, so we are now sending troops.' At that time, the Brahmin again told the kings: 'I have already reconciled with the strongmen for you, and they are all willing to share the relics with you. You can bring your precious urns, and I will divide the relics for you.' The eight kings were very happy and offered golden urns. That Brahmin took the golden urns, returned with them, and divided the relics on the high tower, giving them to the eight kings. At that time, the eight kings, having obtained the relics, rejoiced and respectfully carried them on their heads, returning to their own countries and each building stupas. That Brahmin requested a share of the urn containing the relics from the strongmen and built his own stupa. The strongmen took a portion and, at the cremation site, built a stupa with the remaining ashes; in this way, a total of ten stupas were built. The events from the Tathagata's intention to enter Nirvana, to his Nirvana, and then to the cremation and the building of stupas, are as described. Later, Kashyapa, together with Ananda and the other monks, compiled the Tripitaka in Rajagriha.
現代漢語譯本
English version The Lower Volume of the Mahāparinirvāṇa Sūtra