T12n0377_大般涅槃經後分

大正藏第 12 冊 No. 0377 大般涅槃經後分

No. 377

大般涅槃經後分捲上

大唐南海波凌國沙門若那跋陀羅譯

憍陳如品余

爾時，須跋陀羅從佛聞說大般涅槃甚深妙法，而得法眼，見法清凈，愛護正法，已舍邪見，于佛法中深信堅固；即從如來，欲求出家。佛言：「善哉，善哉！須跋陀羅！善來比丘，悅可聖心，善入佛道。」於是，須跋陀羅歡喜踴躍，忻慶無量，即時鬚髮自落，而作沙門，法性智水灌注心原，無復縛著，漏盡意解，得羅漢果。

須跋陀羅既證果已，即前佛所，瞻仰尊顏，頭面禮足，偏袒右肩，右膝著地長跪合掌，悲喜交流，深自悔責在昔罪咎，而白佛言：「世尊！恨我毒身久劫已來常相欺惑，令我長沒無明邪見，淪溺三界外道法中，痛哉！苦哉！為害滋甚。今大喜慶，蒙如來恩，得入正法。世尊智慧大海，慈愍無量，竊自惟忖，累劫碎軀未能報此須臾之恩。」須跋陀羅說是語已，悲泣流淚，不能自裁，復白佛言：「世尊！我年老邁，余命無幾，未脫眾苦，行苦遷逼。唯愿世尊少住教誡，哀愍救護，莫般涅槃。」爾時世尊默然不許。

須跋陀羅不果所請，愁憂熱惱，高聲唱曰：「苦哉！苦哉！世間虛空，世間虛空。如何于

【現代漢語翻譯】現代漢語譯本當時，須跋陀羅（Subhadra）從佛陀那裡聽聞了關於大般涅槃（Mahaparinirvana）的甚深微妙之法，因而獲得了法眼（Dharma-caksu），見到了清凈的法，愛護正法，捨棄了邪見，對佛法產生了堅固的信心；他立即向如來（Tathagata）請求出家。佛陀說：『好啊，好啊！須跋陀羅！善來比丘（bhikkhu），你悅可了聖心，善入了佛道。』於是，須跋陀羅歡喜雀躍，欣喜無量，即時鬚髮自然脫落，成爲了沙門（sramana），法性智慧之水灌注他的心田，不再有任何束縛，漏盡意解，證得了阿羅漢果（Arhat）。須跋陀羅證得果位后，來到佛陀面前，瞻仰佛陀的尊顏，頭面禮足，偏袒右肩，右膝著地長跪合掌，悲喜交加，深深地悔恨自己過去的罪過，對佛陀說：『世尊！我痛恨自己這具毒身，長久以來一直欺騙我，使我長期沉沒在無明邪見之中，淪落在三界（Trailokya）外道法中，真是痛苦啊！苦啊！危害太大了。現在我非常高興，蒙受如來的恩惠，得以進入正法。世尊的智慧如大海般深廣，慈悲憐憫無量，我私下思忖，即使粉身碎骨也難以報答這須臾的恩情。』須跋陀羅說完這些話，悲傷地哭泣流淚，不能自已，又對佛陀說：『世尊！我年老體衰，餘下的生命不多了，還未脫離眾苦，行苦（duhkha）逼迫。唯愿世尊稍作停留，教誡我們，哀憫救護我們，不要般涅槃（Parinirvana）。』這時，世尊默然不許。須跋陀羅沒有得到佛陀的應允，愁悶憂慮，心煩意亂，高聲喊道：『苦啊！苦啊！世間虛空，世間虛空。如何于'

【English Translation】 English version At that time, Subhadra, having heard from the Buddha the profound and wondrous Dharma of the Mahaparinirvana (Great Passing Away), attained the Dharma-caksu (Eye of Dharma), saw the pure Dharma, cherished the Right Dharma, abandoned wrong views, and developed firm faith in the Buddha's Dharma; he immediately requested to leave home from the Tathagata (Thus Gone One). The Buddha said: 'Good, good! Subhadra! Welcome, bhikkhu (monk), you have pleased the holy mind and entered the Buddha's path well.' Thereupon, Subhadra rejoiced and leaped with joy, his delight was immeasurable, and immediately his hair and beard fell off naturally, and he became a sramana (ascetic); the water of the wisdom of Dharma-nature poured into his heart, and he was no longer bound by any attachments, his outflows were exhausted, his mind was liberated, and he attained the fruit of Arhat (Worthy One). After Subhadra attained the fruit, he came before the Buddha, gazed upon the Buddha's venerable face, bowed his head to the feet, bared his right shoulder, knelt on his right knee, and joined his palms together, his sorrow and joy intermingled, and he deeply regretted his past sins, and said to the Buddha: 'World Honored One! I hate this poisonous body of mine, which has long deceived me, causing me to be submerged in ignorance and wrong views, and to be lost in the heterodox teachings of the three realms (Trailokya), how painful! How bitter! The harm is too great. Now I am very happy, having received the grace of the Tathagata, and being able to enter the Right Dharma. The World Honored One's wisdom is as vast as the ocean, and his compassion is immeasurable, I think to myself, even if I were to shatter my body into pieces, I would not be able to repay this moment of kindness.' After Subhadra said these words, he wept with sorrow, unable to control himself, and said to the Buddha again: 'World Honored One! I am old and frail, and my remaining life is short, I have not yet escaped from the many sufferings, and the suffering of change (duhkha) is pressing upon me. I only wish that the World Honored One would stay a little longer to teach us, and have compassion and protect us, and not enter Parinirvana (Final Passing Away).' At this time, the World Honored One remained silent and did not grant his request. Subhadra, not having his request granted, was worried and distressed, and cried out loudly: 'Suffering! Suffering! The world is empty, the world is empty. How can'

今大怖即至，熱惱流行？哀哉！哀哉！眾生福盡，正慧眼滅。」復更流淚、悲號、哽咽，遍體血現，發聲大哭，于如來前舉身投地，慌亂濁心，昏迷悶絕。久乃甦醒，涕淚哽咽，而白佛言：「世尊！我今不忍見於如來入般涅槃，中心痛切難任裁抑。我自何能，與此壞器毒身共住？今前寧可先自速滅，唯愿世尊后當涅槃。」爾時須跋陀羅說是語已，悲戀哽咽，於是時頃，即入涅槃。

爾時，不可說不可說無數億恒河沙諸大菩薩、比丘、比丘尼，一切世間天、人、阿修羅等，同聲唱言：「苦哉！苦哉！如何正覺一旦舍離，無主、無歸、無依、無趣。」追思戀慕，悲感號泣，互相執手捶胸，悶絕迷失諸方，哀慟三千大千世界。

爾時，世尊出八種聲普告大眾：「莫大號哭猶如嬰兒，各相裁抑，勿自亂心。汝等於此行苦生死大海，勤修凈心，莫失念慧，疾求正智，速出諸有。三界受身苦輪無際，無明郎主、恩愛魔王役使身心，策為僮僕，遍緣境界造生死業，貪、恚、狂癡，唸唸傷害，無量劫來常受苦惱。何有智者不反斯原？汝等當知，我曠劫來已入大寂，無陰、界、入，永斷諸有，金剛寶藏常樂我凈。我今於此顯難思議現方便力，入大涅槃，示同世法，欲令眾生知身如電，生戀慕心，生死瀑河漂流速疾，諸行輪轉

【現代漢語翻譯】現代漢語譯本：現在大恐怖即將到來，熱惱正在流行！可悲啊！可悲啊！眾生的福報已經耗盡，真正的智慧之眼也熄滅了。」他再次流淚、悲號、哽咽，全身血跡顯現，發出大哭聲，在如來（Tathagata，佛的稱號）面前全身投地，慌亂的心緒，昏迷悶絕。過了很久才甦醒過來，涕淚哽咽，對佛說：「世尊！我現在不忍心見到如來進入般涅槃（Parinirvana，佛的最終寂滅），心中痛切難以承受。我自身又有什麼能力，與這個破敗的身體、有毒的身體共同生活？現在寧可先自我滅亡，只希望世尊您之後再進入涅槃。」當時，須跋陀羅（Subhadra，佛陀的最後一位弟子）說完這些話后，悲傷戀慕，哽咽不已，就在那時，進入了涅槃。當時，不可說不可說無數億恒河沙數的大菩薩、比丘（bhiksu，男性出家人）、比丘尼（bhiksuni，女性出家人），以及一切世間的天人、阿修羅（asura，一種神道生物）等，同聲唱道：「苦啊！苦啊！為什麼正覺（Sammasambuddha，佛的稱號）一旦捨棄我們，讓我們無主、無歸、無依、無趣。」他們追思戀慕，悲傷感嘆，互相執手捶胸，悶絕迷失方向，哀慟三千大千世界。當時，世尊發出八種聲音普告大眾：「不要像嬰兒一樣大聲號哭，各自克制，不要擾亂自己的心。你們在這充滿苦難的生死大海中，要勤修清凈心，不要失去正念和智慧，迅速尋求正智，快速脫離一切存在。三界（欲界、色界、無色界）受身的苦輪沒有盡頭，無明（avidya，對實相的無知）是主人，恩愛魔王役使身心，驅策為奴僕，遍緣境界造作生死之業，貪、嗔、癡（貪慾、嗔恨、愚癡）唸唸傷害，無量劫以來常常遭受苦惱。哪有智者不反思其根源？你們應當知道，我曠劫以來已經進入大寂靜，沒有陰（skandha，五蘊）、界（dhatu，十八界）、入（ayatana，十二處），永遠斷絕一切存在，金剛寶藏常樂我凈。我現在在這裡顯現難以思議的方便之力，進入大涅槃，示現與世間法相同，是想讓眾生知道身體如閃電，產生戀慕之心，生死瀑流漂流迅速，諸行輪轉。

【English Translation】 English version: 'Now great terror is imminent, and burning afflictions are spreading! Alas! Alas! The merits of sentient beings are exhausted, and the eye of true wisdom is extinguished.' He again shed tears, wailed, and sobbed, his whole body showing blood, and he cried out loudly, throwing himself to the ground before the Tathagata (the Buddha), his mind confused and turbid, falling into a faint. After a long time, he revived, weeping and sobbing, and said to the Buddha, 'World Honored One! I cannot bear to see the Tathagata enter Parinirvana (the final passing away of a Buddha), my heart is so pained that I cannot endure it. What ability do I have to live with this broken vessel, this poisonous body? Now, I would rather perish first, and I only wish that the World Honored One would enter Nirvana later.' At that time, Subhadra (the last disciple of the Buddha) having spoken these words, was filled with sorrow and longing, and sobbing, at that very moment, he entered Nirvana. At that time, countless billions of nayutas of great Bodhisattvas, Bhiksus (monks), Bhiksunis (nuns), and all the beings of the world, including Devas (gods), humans, and Asuras (demigods), cried out in unison, 'Woe! Woe! How can the Sammasambuddha (the fully enlightened one) abandon us, leaving us without a master, without refuge, without support, without direction?' They were filled with longing and sorrow, wailing and lamenting, holding each other's hands and beating their chests, fainting and losing their way, their grief shaking the three thousand great thousand worlds. At that time, the World Honored One emitted eight kinds of sounds, proclaiming to the assembly, 'Do not cry out like infants, each of you restrain yourselves, do not disturb your minds. In this great ocean of suffering and birth and death, diligently cultivate a pure mind, do not lose mindfulness and wisdom, quickly seek true wisdom, and swiftly escape all existence. The cycle of suffering in the three realms (desire realm, form realm, formless realm) is endless, ignorance (avidya) is the master, and the demon of love and attachment enslaves your minds and bodies, driving you as servants, creating the karma of birth and death by clinging to all objects, greed, hatred, and delusion (the three poisons) harm you in every moment, and you have suffered endlessly for countless eons. What wise person would not reflect on the source of this? You should know that I have entered great tranquility for countless eons, without skandhas (aggregates), dhatus (elements), or ayatanas (sense bases), having forever cut off all existence, the Vajra treasure is eternally blissful, self, pure. Now, I manifest inconceivable expedient power here, entering great Nirvana, showing the same as worldly phenomena, wishing to make sentient beings know that the body is like lightning, to generate longing, the torrent of birth and death flows swiftly, and all phenomena are in constant flux.'

法應如是。如來涅槃，甚深！甚深！不可思議！乃是諸佛、菩薩境界，非諸聲聞、緣覺所知。」

佛復告諸大眾：「是須跋陀羅，已曾供養恒河沙佛，于諸佛所深種善根；以本願力，常在尼干外道法中，出家修行，以方便慧誘進邪見失道眾生，令入正智。須跋陀羅乘本願力，今得遇我，最後涅槃，得聞正法；既聞正法，得羅漢果；既得果已，復入涅槃。自我得道度阿若憍陳如，最後涅槃度須跋陀羅，吾事究竟，無復施為；設我久住，無異今也。」爾時，世尊說是語已，即噓長嘆唱言：「善哉，善哉！須跋陀羅為報佛恩，汝等大眾應當供養其尸，安立塔廟。」

爾時，大眾惆悵慘結，掩淚裁抑，即依佛教，以香木、蘇油茶毗其尸。須跋陀羅當焚屍時，即於火中放大光明，現十八變，身上出水、身下出火；右脅出火、左脅出水；小復現大、大復現小；滿虛空中。爾時，無量大眾及諸外道邪見眾生髮菩提心，得入正見。須跋陀羅現神變已，還復火中。茶毗已訖，是時大眾悲感傷悼，收取捨利起塔供養。

大般涅槃經遺教品第一

爾時，佛告阿難普及大眾：「吾滅度后，汝等四眾當勤護持我大涅槃。我于無量萬億阿僧祇劫，修此難得大涅槃法，今已顯說，汝等當知，此大涅槃乃是十方三世一切諸佛金

【現代漢語翻譯】現代漢語譯本：佛陀說：『法應當是這樣的。如來的涅槃，是極其深奧的！極其深奧的！不可思議！那是諸佛、菩薩的境界，不是那些聲聞、緣覺所能理解的。』佛陀又告訴大眾：『這位須跋陀羅（Subhadra，人名），曾經供養過恒河沙數般的佛，在諸佛那裡深深地種下了善根；憑藉他過去所發的願力，他常常在尼干外道（Nigantha，古印度一個苦行教派）的教法中，出家修行，用方便的智慧引導那些邪見迷失的眾生，讓他們進入正智。須跋陀羅憑藉他過去所發的願力，今天能夠遇到我，在我最後涅槃的時候，聽聞到正法；聽聞正法后，他證得了羅漢果；證得果位后，他又進入了涅槃。從我得道度化阿若憍陳如（Ajnatakaundinya，佛陀最早的五位弟子之一），到最後涅槃度化須跋陀羅，我的事情已經完成，不再有任何作為；即使我長久住世，也不會和現在有什麼不同。』當時，世尊說完這些話后，就長嘆一聲，說道：『好啊，好啊！須跋陀羅爲了報答佛恩，你們大眾應當供養他的遺體，建立塔廟。』當時，大眾感到惆悵悲傷，掩面哭泣，按照佛陀的教誨，用香木、蘇油火化了他的遺體。須跋陀羅在火化時，立即在火焰中放出巨大的光明，顯現出十八種變化，身上出水，身下出火；右脅出火，左脅出水；小身形又變成大身形，大身形又變成小身形；充滿整個虛空。當時，無數的大眾以及那些外道邪見的眾生都發起了菩提心，得以進入正見。須跋陀羅顯現神變后，又回到火焰中。火化完畢后，當時的大眾悲傷感嘆，收取了他的舍利，建造佛塔供養。《大般涅槃經·遺教品第一》當時，佛陀告訴阿難（Ananda，佛陀的十大弟子之一）以及大眾：『我滅度后，你們四眾弟子應當勤勉地護持我的大涅槃。我于無量萬億阿僧祇劫（asamkhya kalpa，極長的時間單位），修習這難得的大涅槃法，現在已經顯明地說出來了，你們應當知道，這大涅槃是十方三世一切諸佛的金

【English Translation】 English version: The Buddha said, 'The Dharma should be like this. The Tathagata's Nirvana is profound! Profound! Inconceivable! It is the realm of all Buddhas and Bodhisattvas, not known by those of the Sravakas and Pratyekabuddhas.' The Buddha further told the assembly, 'This Subhadra (a personal name), has offered to Buddhas as numerous as the sands of the Ganges, and has deeply planted roots of goodness with all the Buddhas; by the power of his original vows, he has always been in the teachings of the Niganthas (an ancient Indian ascetic sect), practicing asceticism, using skillful wisdom to guide those with wrong views and lost beings, leading them into right wisdom. Subhadra, by the power of his original vows, has today met me, at the time of my final Nirvana, and heard the true Dharma; having heard the true Dharma, he has attained the Arhat fruit; having attained the fruit, he has again entered Nirvana. From my attainment of the Way and the deliverance of Ajnatakaundinya (one of the first five disciples of the Buddha), to the final Nirvana and the deliverance of Subhadra, my work is complete, and there is no more to be done; even if I were to live long, it would be no different from now.' At that time, after the World Honored One had spoken these words, he sighed deeply and said, 'Good, good! Subhadra, to repay the Buddha's kindness, you all should make offerings to his remains and build a stupa.' At that time, the assembly felt sorrow and grief, covering their faces and weeping, and according to the Buddha's teachings, they cremated his remains with fragrant wood and ghee. When Subhadra was being cremated, he immediately emitted great light from the flames, manifesting eighteen transformations, water coming from his body, fire coming from below his body; fire coming from his right side, water coming from his left side; a small form changing into a large form, and a large form changing into a small form; filling the entire void. At that time, countless assemblies and those with wrong views from other paths all aroused the Bodhi mind and were able to enter into right view. After Subhadra manifested these miraculous transformations, he returned to the flames. After the cremation was completed, the assembly was filled with grief and sorrow, and they collected his relics and built a stupa for offerings. The Great Parinirvana Sutra, Chapter 1 on the Last Instructions At that time, the Buddha told Ananda (one of the ten great disciples of the Buddha) and the assembly, 'After my passing, you fourfold disciples should diligently uphold my Great Nirvana. I have cultivated this difficult-to-attain Great Nirvana Dharma for countless asamkhya kalpas (an extremely long unit of time), and now I have clearly spoken it, you should know that this Great Nirvana is the golden

剛寶藏，常樂我凈周圓無缺。一切諸佛於此涅槃而般涅槃，最後究竟，理極無遺。諸佛於此放捨身命，故名涅槃。汝等欲得決定真報佛恩；疾得菩提、諸佛摩頂；世世所生不失正念；十方諸佛常現其前，晝夜守護；令一切眾得出世法；當勤修習此涅槃典。」

佛復告阿難：「吾未成佛，示入郁頭藍弗外道法中，修學四禪八定，受行其教。吾成佛來毀呰其法，漸漸誘進，最後須跋陀羅皆入佛道。如來以大智炬燒邪見幢，如干草葉投大火焰。阿難！今我親戚諸釋種子吾甚憂念，我涅槃后，汝當精勤以善教誡我諸眷屬，授與妙法深心誨誘，勿得調戲放逸散心，入諸境界受行邪法，未脫三界世間痛苦，早求出離於此五濁愛慾之中。應生憂畏無救護想，一失人身難可追復，畢此一形常須警察，無常大鬼情求難脫。憐愍眾生莫相殺害、乃至蠢動，應施無畏。身業清凈常生妙土，口業清凈離諸過惡，莫食肉、莫飲酒，調伏心蛇令入道果。深思行業善惡之報，如影隨形，三世因果循環不失，此生空過後悔無追。涅槃時至，示教如是。」

爾時阿難聞佛語已，身心戰動，情識恾然，悲哽喑咽，深沒憂海，舉體迷悶，昏亂濁心，投如來前猶如死人。爾時，阿泥樓逗安慰阿難，輕其愁心，而語之言：「咄哉！何為愁苦？如來涅槃

【現代漢語翻譯】現代漢語譯本『剛』（堅固）如寶藏，『常』（永恒）、『樂』（安樂）、『我』（真我）、『凈』（清凈）周全圓滿，沒有絲毫欠缺。一切諸佛都是在此涅槃（不生不滅的境界）而般涅槃（入滅），這是最終的究竟，道理極致而沒有遺漏。諸佛在此放下身命，所以稱為涅槃。你們想要真正報答佛恩，快速證得菩提（覺悟），得到諸佛摩頂（以手撫摸頭頂，表示授記或加持），世世所生不失正念（正確的念頭），十方諸佛常常顯現在你們面前，日夜守護你們，使一切眾生都能得到出世法（超越世俗的解脫之法），應當勤奮修習這部《涅槃經》。」佛陀又告訴阿難：『我未成佛時，曾示現進入郁頭藍弗（一位外道仙人）的外道法中，修習四禪八定（四種禪定和八種定境），接受並修行他的教法。我成佛后，就批判他的法，漸漸引導他們，最後須跋陀羅（一位外道修行者）也進入了佛道。如來用大智慧的火炬焚燒邪見的旗幟，就像乾草葉投入大火焰一樣。阿難！現在我的親戚，這些釋迦族的後代，我非常憂慮他們。我涅槃后，你應當精勤地用善法教誡我的眷屬，傳授他們微妙的佛法，用深切的心意教導他們，不要戲謔放縱，散亂心神，進入各種境界接受邪法，還沒有脫離三界（欲界、色界、無色界）世間的痛苦，要早日尋求從這五濁（劫濁、見濁、煩惱濁、眾生濁、命濁）愛慾之中解脫出來。應當生起憂愁畏懼，感到沒有救護，一旦失去人身就難以再恢復，要終身警惕，無常的大鬼難以逃脫。要憐憫眾生，不要互相殘殺，乃至微小的生物，都應當給予無畏。身業清凈，常常生於美好的凈土；口業清凈，遠離各種過錯，不要吃肉，不要飲酒，調伏心中的蛇（指煩惱），使之進入道果（修行所證的果位）。要深思行業善惡的報應，就像影子跟隨形體一樣，三世因果循環不會有失，此生如果空過，後悔也來不及了。涅槃的時間到了，我這樣教導你們。』當時，阿難聽了佛陀的話后，身心戰慄，情識茫然，悲傷哽咽，深陷憂愁的海洋，全身迷亂，昏沉的心就像死人一樣倒在如來面前。這時，阿泥樓逗（佛陀的弟子）安慰阿難，減輕他的憂愁，對他說：『唉！你為什麼如此愁苦？如來涅槃』

【English Translation】 English version 'Gang' (firm) is like a treasure, 'Chang' (eternal), 'Le' (bliss), 'Wo' (true self), 'Jing' (pure) are complete and perfect, without any deficiency. All Buddhas attain Parinirvana (the state of non-birth and non-death) and enter Parinirvana (final passing away) here. This is the ultimate conclusion, the principle is perfect without any omission. Buddhas relinquish their lives here, hence it is called Nirvana. If you wish to truly repay the Buddha's kindness, quickly attain Bodhi (enlightenment), receive the Buddha's touch on your head (a gesture of blessing or prediction), in every life you are born, do not lose right mindfulness, the Buddhas of the ten directions will always appear before you, protecting you day and night, enabling all sentient beings to obtain the Dharma of transcending the world (the path to liberation beyond the mundane), you should diligently practice this Nirvana Sutra. The Buddha further told Ananda: 'Before I became a Buddha, I manifested entering the path of Udraka Ramaputra (a non-Buddhist ascetic), practicing the four Dhyanas and eight Samadhis (four levels of meditation and eight states of concentration), accepting and practicing his teachings. After I became a Buddha, I criticized his teachings, gradually guiding them, and finally Subhadra (a non-Buddhist practitioner) also entered the Buddha's path. The Tathagata uses the torch of great wisdom to burn the banners of wrong views, like dry grass leaves thrown into a great flame. Ananda! Now I am very worried about my relatives, the descendants of the Shakya clan. After my Parinirvana, you should diligently use good teachings to admonish my family, transmit the wonderful Dharma to them, and teach them with deep sincerity. Do not be frivolous and indulgent, scatter your minds, enter various realms and accept wrong teachings. You have not yet escaped the suffering of the three realms (desire realm, form realm, formless realm), you should seek early liberation from the five turbidities (kalpa turbidity, view turbidity, affliction turbidity, sentient being turbidity, life turbidity) of desire. You should feel worry and fear, feeling unprotected. Once you lose your human body, it is difficult to recover. You must be vigilant throughout your life, the great ghost of impermanence is difficult to escape. Have compassion for sentient beings, do not kill each other, even the smallest creatures, you should give them fearlessness. With pure bodily karma, you will often be born in beautiful pure lands; with pure verbal karma, you will be free from all faults. Do not eat meat, do not drink alcohol, subdue the snake in your heart (referring to afflictions), and lead it to the fruit of the path (the result of practice). Deeply contemplate the retribution of good and bad karma, like a shadow following a form, the cycle of cause and effect in the three lifetimes will not be lost. If this life is wasted, it will be too late for regret. The time of Nirvana has arrived, I teach you thus.' At that time, after Ananda heard the Buddha's words, his body and mind trembled, his consciousness was confused, he was choked with grief, deeply immersed in the sea of sorrow, his whole body was bewildered, his confused mind fell before the Tathagata like a dead person. At this time, Anuruddha (a disciple of the Buddha) comforted Ananda, alleviating his sorrow, and said to him: 'Alas! Why are you so sorrowful? The Tathagata's Parinirvana'

時至，今日雖有，明旦則無。汝依我語，咨啟如來，如是四問：『佛涅槃后，六群比丘行污他家，惡性車匿，云何共住而得示教？如來在世以佛為師，世尊滅后以何為師？若佛在世依佛而住，如來既滅依何而住？如來滅后，結集法藏，一切經初，安何等語？』」

爾時，阿難如從夢中，聞阿泥樓逗安慰其心，令致四問，漸得醒悟，哀不自勝，具陳上問而以白佛。

佛告阿難：「何為憂苦悲哀乃爾？諸佛化周，施為已訖，法歸是處。善哉，善哉！阿難！汝致四問為最後問，能大利益一切世間。汝等諦聽，善思念之。」「唯然，世尊！愿樂欲聞。」

佛告阿難：「如汝所問，佛涅槃后，六群比丘、惡性車匿，行污他家，云何共住而得示教？阿難！車匿比丘其性鄙惡，我涅槃后，漸當調伏其心柔和，捨本惡性。阿難！我弟難陀具極重欲，其性鄙惡，如來以善方便，示教利喜，知其根性，以波若慧為說十二因緣。所謂無明緣行，行緣識，乃至老、死、憂悲苦惱，皆是無明憎愛叢林。一切行苦彌滿三界、遍流六道，大苦根本無明所起，以波若慧示以性凈，諦觀根本，即斷諸有過患無明。根本滅故無明滅，無明滅則行滅，乃至老、死、憂悲苦惱皆滅。得此觀時，攝心定住，即入三昧。以三昧力得入初禪，漸漸次

【現代漢語翻譯】現代漢語譯本：現在雖然有（佛陀在世），明天就沒有了（佛陀涅槃）。你按照我的話，去請問如來，這樣四個問題：『佛陀涅槃后，六群比丘（指行為不端的比丘）行為不檢點，敗壞他人家庭，惡劣的車匿（佛陀的侍者，性格頑劣），如何與他們共住並教導他們？如來在世時以佛為師，世尊滅度后以誰為師？如果佛在世時依靠佛而住，如來既然滅度了，依靠什麼而住？如來滅度后，結集法藏，一切經典開頭，應該安立什麼話語？』當時，阿難（佛陀的十大弟子之一）好像從夢中醒來，聽到阿泥樓逗（佛陀的弟子之一）安慰他的心，讓他去問這四個問題，漸漸清醒過來，悲傷得不能自已，詳細地陳述了上面的問題，稟告佛陀。佛陀告訴阿難：『為什麼如此憂愁悲傷呢？諸佛的教化已經圓滿，該做的都已經做完，法應當歸於此處。好啊，好啊！阿難！你提出的這四個問題是最後的提問，能夠大大地利益一切世間。你們仔細聽，好好思考。』『是的，世尊！我們很樂意聽。』佛陀告訴阿難：『正如你所問，佛陀涅槃后，六群比丘、惡性車匿，行為不檢點，敗壞他人家庭，如何與他們共住並教導他們？阿難！車匿比丘的本性鄙劣，我涅槃后，會逐漸調伏他的心，使他變得柔和，捨棄原有的惡性。阿難！我的弟弟難陀（佛陀的堂弟）貪慾極重，本性鄙劣，如來用善巧方便，教導他，使他歡喜，瞭解他的根性，用般若智慧為他說十二因緣。所謂無明緣行，行緣識，乃至老、死、憂悲苦惱，都是無明和憎愛的叢林。一切行苦充滿三界、遍流六道，大苦的根本是無明所引起的，用般若智慧向他展示性凈，仔細觀察根本，就能斷除一切過患的無明。根本滅了，無明就滅了，無明滅了，行就滅了，乃至老、死、憂悲苦惱都滅了。得到這種觀想的時候，攝心安定，就進入三昧。用三昧的力量進入初禪，漸漸地依次進入更高的禪定。

【English Translation】 English version: Now, while there is (the Buddha), tomorrow there will be none (the Buddha's Nirvana). You, according to my words, should ask the Tathagata these four questions: 『After the Buddha's Nirvana, how should we live with and teach the six groups of monks (referring to monks with misconduct) who behave improperly and ruin other families, and the wicked Channa (the Buddha's attendant, with a stubborn character)? When the Tathagata was alive, we took the Buddha as our teacher; after the World Honored One's passing, who should we take as our teacher? If we relied on the Buddha while he was alive, now that the Tathagata has passed away, on whom should we rely? After the Tathagata's passing, when compiling the Dharma treasury, what words should be placed at the beginning of all the scriptures?』 At that time, Ananda (one of the Buddha's ten great disciples) seemed to wake up from a dream, hearing Anuruddha (one of the Buddha's disciples) comforting his heart, urging him to ask these four questions. He gradually became clear-headed, overcome with grief, and recounted the above questions in detail, reporting them to the Buddha. The Buddha told Ananda, 『Why are you so worried and sorrowful? The teachings of all Buddhas have been completed, what needed to be done has been done, and the Dharma should return to this place. Good, good! Ananda! The four questions you have asked are the final questions, and they will greatly benefit all the world. You should listen carefully and contemplate them well.』『Yes, World Honored One! We are eager to listen.』 The Buddha told Ananda, 『As you have asked, after the Buddha's Nirvana, how should we live with and teach the six groups of monks and the wicked Channa, who behave improperly and ruin other families? Ananda! The nature of the monk Channa is base. After my Nirvana, his mind will gradually be tamed, becoming gentle, and he will abandon his original wickedness. Ananda! My brother Nanda (the Buddha's cousin) has extremely strong desires and a base nature. The Tathagata used skillful means to teach him, making him happy, understanding his nature, and using prajna wisdom to explain the twelve links of dependent origination. These are: ignorance conditions volitional formations, volitional formations condition consciousness, and so on, up to old age, death, sorrow, lamentation, pain, grief, and despair, all of which are the jungle of ignorance and craving. All suffering of existence fills the three realms and flows through the six paths. The root of great suffering is caused by ignorance. Using prajna wisdom, he was shown the purity of nature. By carefully observing the root, one can cut off the ignorance that causes all faults. When the root is extinguished, ignorance is extinguished. When ignorance is extinguished, volitional formations are extinguished, and so on, up to old age, death, sorrow, lamentation, pain, grief, and despair are all extinguished. When one attains this contemplation, one's mind is collected and stabilized, and one enters samadhi. With the power of samadhi, one enters the first dhyana, and gradually enters higher dhyanas in succession.』

第入第四禪，繼心正念。如是修習，然後自當得證上果，離三界苦。阿難！爾時難陀比丘深生信心，依我教法，勤心修習，不久即得阿羅漢果。阿難！我涅槃后，汝當依我教法正觀，教示六群車匿比丘，深心依此清凈正法，不久自當得證上果。

「阿難！當知皆因無明，增長三界生死大樹、飄沒愛河，眾苦長夜黑闇，崖下繞生死柱。六識為枝、妄念為本，無明波浪心識策使，遊戲六塵種苦惱芽，無能制者，自在如王。是故我言，無明郎主，唸唸傷害，眾生不覺，輪轉生死。阿難！一切眾生為此無明起諸愛結，我見覆蔽，八萬四千煩惱郎主役使其身，身心破裂，不得自在。阿難！無明若滅，三界都盡，以是因緣，名出世人。阿難！若能諦觀十二因緣，究竟無我，深入本凈，即能遠離三界大火。阿難！如來是真語者，說誠實言，最後付囑，汝當修行。

「阿難！如汝所問，佛去世后，以何為師者？阿難！尸波羅蜜戒是汝大師，依之修行，能得出世甚深定慧。

「阿難！如汝所問，佛涅槃后，依何住者？阿難！依四念處嚴心而住：觀身性相同于虛空，名身念處；觀受不在內外、不住中間，名受念處；觀心但有名字，名字性離，名心念處；觀法不得善法、不得不善法，名法念處。阿難！一切行者，應當依此

【現代漢語翻譯】現代漢語譯本進入第四禪，繼續保持正念。像這樣修習，然後自然會證得上果，脫離三界之苦。阿難！那時，難陀（Nanda）比丘深信不疑，依照我的教法，勤奮修習，不久就證得了阿羅漢果。阿難！我涅槃后，你應當依照我的教法正確觀察，教導六群車匿（Channa）比丘，讓他們真心依此清凈正法，不久自然會證得上果。阿難！你要知道，一切都是因為無明，才增長了三界生死的大樹，漂沒在愛河之中，眾苦在漫長的黑夜裡，像懸崖下圍繞著生死之柱。六識是枝幹，妄念是根本，無明的波浪驅使著心識，在六塵中游戲，種下苦惱的種子，沒有人能夠制止它，它像國王一樣自在。因此我說，無明就像一個惡棍，唸唸傷害眾生，眾生卻不自覺，在生死中輪轉。阿難！一切眾生都因為這無明而產生各種愛結，被我見所矇蔽，八萬四千煩惱像惡棍一樣役使著他們的身體，使身心破裂，不得自在。阿難！如果無明滅盡，三界也就都滅盡了，因此，這樣的人被稱為出世之人。阿難！如果能夠如實觀察十二因緣，徹底認識到無我，深入到本來的清凈，就能遠離三界的大火。阿難！如來是說真話的人，說誠實的話，最後囑託你們，你們應當修行。阿難！正如你所問，佛去世后，以什麼為師呢？阿難！尸波羅蜜戒（Śīla-pāramitā, 持戒波羅蜜）是你們的大師，依靠它修行，能夠獲得出世的甚深定慧。阿難！正如你所問，佛涅槃后，依靠什麼安住呢？阿難！依靠四念處來嚴謹自己的心而安住：觀察身體的性質如同虛空，這稱為身念處；觀察感受不在內外，也不在中間，這稱為受念處；觀察心只是一個名字，名字的性質是虛幻的，這稱為心念處；觀察法不得善法，也不得不善法，這稱為法念處。阿難！一切修行的人，都應當依靠這些。

【English Translation】 English version Entering the fourth dhyana, continue with right mindfulness. Practicing in this way, one will naturally attain the supreme fruit and be liberated from the suffering of the three realms. Ananda! At that time, the bhikkhu Nanda (Nanda) developed deep faith, diligently practiced according to my teachings, and soon attained the fruit of Arhat. Ananda! After my Nirvana, you should observe correctly according to my teachings, and instruct the six-group Channa (Channa) bhikkhus, so that they sincerely rely on this pure Dharma, and they will naturally attain the supreme fruit soon. Ananda! You should know that it is all because of ignorance that the great tree of birth and death in the three realms grows, drifting in the river of desire, with suffering in the long dark night, like a pillar of birth and death surrounding the cliff. The six consciousnesses are the branches, and delusive thoughts are the root. The waves of ignorance drive the mind, playing in the six dusts, planting the seeds of suffering, and no one can stop it. It is as free as a king. Therefore, I say that ignorance is like a villain, harming sentient beings in every moment, but sentient beings are unaware, and they revolve in birth and death. Ananda! All sentient beings develop various bonds of love because of this ignorance, are blinded by self-view, and the eighty-four thousand afflictions, like villains, enslave their bodies, causing their bodies and minds to be broken and unable to be free. Ananda! If ignorance is extinguished, the three realms will also be extinguished. Therefore, such a person is called a world-transcending person. Ananda! If one can truly observe the twelve links of dependent origination, thoroughly realize no-self, and deeply enter the original purity, one can be far away from the great fire of the three realms. Ananda! The Tathagata is a speaker of truth, speaking honest words, and finally entrusts you, you should practice. Ananda! As you asked, after the Buddha's passing, who should be the teacher? Ananda! Śīla-pāramitā (Perfection of Morality) is your teacher. Relying on it to practice, you can obtain the profound samadhi and wisdom that transcends the world. Ananda! As you asked, after the Buddha's Nirvana, what should one rely on to abide? Ananda! Rely on the four foundations of mindfulness to discipline your mind and abide: observe the nature of the body as being like space, this is called the mindfulness of the body; observe that feelings are neither inside nor outside, nor in between, this is called the mindfulness of feelings; observe that the mind is just a name, and the nature of the name is illusory, this is called the mindfulness of the mind; observe that dharmas are neither good nor not good, this is called the mindfulness of dharmas. Ananda! All practitioners should rely on these.

四念處住。

「阿難！如汝所問，如來滅后，結集法藏，一切經初，安何等語者？阿難！如來滅后，結集法藏，一切經初，當安『如是我聞：一時佛住某方、某處，與諸四眾，而說是經。』」

爾時，阿難復白佛言：「若佛在世，若涅槃后，有信心檀越以金、銀、七寶、一切樂具，奉施如來，云何舉置？」

佛告阿難：「若佛現在，所施佛物，僧眾應知；若佛滅后，一切信心所施佛物，應用造佛形像，及造佛衣、七寶幡蓋、買諸香油、寶花以供養佛。除供養佛，余不得用，用者即犯盜佛物罪。」

阿難復白佛言：「若佛現在，若復有人以金、銀、七寶、房舍、殿堂、妻子、奴婢、衣服、飲食、一切樂具，深心恭敬，禮拜供養如來；佛涅槃后，若復有人，以金、銀、七寶、妻妾、奴婢、衣服、飲食、一切樂具，供養如來形像，深心恭敬，禮拜供養。世尊！如是二人深心供養，所得福德何者為多？」

佛告阿難：「如是二人，皆以深心供養，所得福德其福無異。何以故？雖佛滅后，法身常存，是以深心供養，其福正等。」

阿難復白佛言：「若佛現在，若復有人，還以深心，如上供養、恭敬如來；佛涅槃后，若復有人，還以深心，如上供養、恭敬全身舍利。世尊！如是二人，所得福

【現代漢語翻譯】現代漢語譯本安住於四念處。『阿難！正如你所問，如來滅度后，結集法藏時，一切經典開頭應該安立什麼語句呢？阿難！如來滅度后，結集法藏時，一切經典開頭應當安立「如是我聞：一時，佛住在某方、某處，與四眾弟子在一起，宣說了這部經典。」』當時，阿難又對佛說：『如果佛在世，或者涅槃后，有信心的施主用金、銀、七寶、一切樂器等供奉如來，應該如何處置呢？』佛告訴阿難：『如果佛在世，所供奉的佛物，僧眾應當知曉；如果佛滅度后，一切有信心的人所供奉的佛物，應當用來建造佛像，以及製作佛的衣服、七寶幡蓋、購買各種香油、寶花來供養佛。除了供養佛之外，其餘的都不能使用，使用者就犯了盜用佛物的罪。』阿難又對佛說：『如果佛在世，如果有人用金、銀、七寶、房舍、殿堂、妻子、奴婢、衣服、飲食、一切樂器，以深切的恭敬心，禮拜供養如來；佛涅槃后，如果有人用金、銀、七寶、妻妾、奴婢、衣服、飲食、一切樂器，供養如來的形像，以深切的恭敬心，禮拜供養。世尊！像這樣兩個人以深切的恭敬心供養，所得的福德哪個更多呢？』佛告訴阿難：『像這樣兩個人，都以深切的恭敬心供養，所得的福德沒有差別。為什麼呢？雖然佛滅度后，法身仍然常存，因此以深切的恭敬心供養，他們的福德是相等的。』阿難又對佛說：『如果佛在世，如果有人還以深切的恭敬心，像上面那樣供養、恭敬如來；佛涅槃后，如果有人還以深切的恭敬心，像上面那樣供養、恭敬全身舍利。世尊！像這樣兩個人，所得的福德哪個更多呢？』

【English Translation】 English version Abiding in the Four Foundations of Mindfulness. 'Ananda! As you have asked, after the Tathagata's (如來) (the one who has thus gone) passing away, when compiling the Dharma Treasury (法藏), what words should be placed at the beginning of all sutras? Ananda! After the Tathagata's passing away, when compiling the Dharma Treasury, at the beginning of all sutras, one should place, 『Thus have I heard: At one time, the Buddha was dwelling in such and such a place, with the fourfold assembly (四眾), and spoke this sutra.』' At that time, Ananda again said to the Buddha, 'If the Buddha is alive, or after Nirvana (涅槃) (passing away), if a faithful donor offers gold, silver, the seven treasures (七寶), and all kinds of enjoyable things to the Tathagata, how should they be handled?' The Buddha told Ananda, 'If the Buddha is alive, the offerings made to the Buddha should be known by the Sangha (僧眾) (monastic community); if the Buddha has passed away, all offerings made by faithful people to the Buddha should be used to create Buddha images, as well as to make Buddha's robes, seven-jeweled banners and canopies, and to buy various fragrant oils and precious flowers to offer to the Buddha. Apart from offering to the Buddha, nothing else should be used, and those who use them commit the crime of stealing Buddha's property.' Ananda again said to the Buddha, 'If the Buddha is alive, if someone offers gold, silver, the seven treasures, houses, palaces, wives, servants, clothes, food, and all kinds of enjoyable things, with deep reverence, worshiping and making offerings to the Tathagata; after the Buddha's Nirvana, if someone offers gold, silver, the seven treasures, wives, servants, clothes, food, and all kinds of enjoyable things, making offerings to the Tathagata's image, with deep reverence, worshiping and making offerings. World Honored One (世尊)! Of these two people who make offerings with deep reverence, whose merit is greater?' The Buddha told Ananda, 'These two people both make offerings with deep reverence, and the merit they obtain is no different. Why is that? Although the Buddha has passed away, the Dharma body (法身) (the body of truth) still exists, therefore, making offerings with deep reverence, their merit is equal.' Ananda again said to the Buddha, 'If the Buddha is alive, if someone still with deep reverence, makes offerings and respects the Tathagata as mentioned above; after the Buddha's Nirvana, if someone still with deep reverence, makes offerings and respects the whole-body relics (全身舍利). World Honored One! Of these two people, whose merit is greater?'

德何者為多？」

佛告阿難：「如是二人，得福正等，功德廣大，無量無邊，乃至畢苦，其福不盡。」

阿難復白佛言：「若佛現在，若復有人，如上深心，一切供養、恭敬如來；佛涅槃后，若復有人，如上深心，供養、恭敬半身舍利。世尊！如是二人，所得福德何者為多？」

佛告阿難：「如是二人，深心供養，得福無異，所得福德無量無邊。阿難！若佛滅后，若復有人，深心供養如來舍利四分之一、八分之一、十六分之一、百分之一、千分之一、萬分之一、恒河沙分之一，乃至如芥子許，皆以深心供養、恭敬、尊重、讚歎；若佛現在，若復有人，深心供養、恭敬如來。如是二人，所得福德皆悉無異，其福無量不可稱計。阿難當知，若佛現在、若涅槃后，若復有人深心恭敬、供養、禮拜、尊重、讚歎，如是二人，所得福德無二無別。」

佛告阿難及諸大眾：「我涅槃后，天上、人間一切眾生，得我舍利，悲喜交流，哀感欣慶，恭敬、禮拜、深心供養，得無量無邊功德。阿難！若見如來舍利即是見佛、見佛即是見法、見法即是見僧、見僧即見涅槃。阿難！當知以是因緣，三寶常住，無有變易，能為眾生作歸依處。」

阿難復白佛言：「佛涅槃后，一切大眾依何法則，茶毗如來，而得舍

【現代漢語翻譯】現代漢語譯本『世尊，這兩種人誰的功德更大呢？』佛陀告訴阿難：『這兩種人，得到的福報是相等的，功德廣大，無量無邊，乃至到生命終結，他們的福報也不會用盡。』阿難又對佛說：『如果佛陀在世時，有人像上面所說的那樣以深切的誠心，供養、恭敬如來；佛陀涅槃后，如果有人也像上面所說的那樣以深切的誠心，供養、恭敬佛陀的半身舍利。世尊！這兩種人，所得的福德誰的更多呢？』佛陀告訴阿難：『這兩種人，以深切的誠心供養，得到的福報沒有差別，所得的福德無量無邊。阿難！如果佛陀滅度后，如果有人以深切的誠心供養如來舍利的四分之一、八分之一、十六分之一、百分之一、千分之一、萬分之一、恒河沙分之一，乃至像芥子那麼小，都以深切的誠心供養、恭敬、尊重、讚歎；如果佛陀在世時，有人以深切的誠心供養、恭敬如來。這兩種人，所得的福德完全沒有差別，他們的福報無量，不可計數。阿難你要知道，如果佛陀在世，或者涅槃后，如果有人以深切的誠心恭敬、供養、禮拜、尊重、讚歎，這兩種人，所得的福德沒有兩樣，沒有分別。』佛陀告訴阿難和所有大眾：『我涅槃后，天上、人間一切眾生，得到我的舍利，悲喜交集，哀傷感動又欣喜慶幸，恭敬、禮拜、以深切的誠心供養，會得到無量無邊的功德。阿難！如果見到如來的舍利，就是見到佛陀，見到佛陀就是見到法，見到法就是見到僧，見到僧就是見到涅槃。阿難！你要知道，因為這個因緣，三寶（佛、法、僧）常住，不會改變，能夠成為眾生皈依之處。』阿難又對佛說：『佛陀涅槃后，所有大眾依照什麼法則，火化如來，才能得到舍利呢？』

【English Translation】 English version 'World Honored One, which of these two has more merit?' The Buddha told Ananda, 'These two people receive equal blessings. Their merits are vast, immeasurable, and boundless. Even until the end of their lives, their blessings will not be exhausted.' Ananda then asked the Buddha, 'If the Buddha is present, and someone with deep sincerity makes offerings and shows reverence to the Tathagata; and after the Buddha's Nirvana, if someone with the same deep sincerity makes offerings and shows reverence to half of the Buddha's relics. World Honored One! Which of these two people will receive more merit?' The Buddha told Ananda, 'These two people, with deep sincerity in their offerings, receive the same blessings. The merit they receive is immeasurable and boundless. Ananda! If after the Buddha's passing, someone with deep sincerity makes offerings to one-fourth, one-eighth, one-sixteenth, one-hundredth, one-thousandth, one-ten-thousandth, or even one part of the Ganges River's sand of the Tathagata's relics, even as small as a mustard seed, and with deep sincerity makes offerings, shows reverence, respects, and praises; and if when the Buddha is present, someone with deep sincerity makes offerings and shows reverence to the Tathagata. These two people receive the same merit, their blessings are immeasurable and cannot be counted. Ananda, you should know that whether the Buddha is present or after Nirvana, if someone with deep sincerity shows reverence, makes offerings, bows, respects, and praises, these two people receive the same merit, without any difference.' The Buddha told Ananda and all the assembly, 'After my Nirvana, all beings in heaven and on earth, upon receiving my relics, will experience a mixture of sorrow and joy, feeling both grief and happiness. They will show reverence, bow, and make offerings with deep sincerity, and will receive immeasurable and boundless merit. Ananda! To see the Tathagata's relics is to see the Buddha, to see the Buddha is to see the Dharma, to see the Dharma is to see the Sangha, and to see the Sangha is to see Nirvana. Ananda! You should know that because of this cause, the Three Jewels (Buddha, Dharma, Sangha) are eternal, unchanging, and can be a place of refuge for all beings.' Ananda then asked the Buddha, 'After the Buddha's Nirvana, according to what rules should the assembly cremate the Tathagata to obtain relics?'

利，深心供養？」佛告阿難：「我般涅槃，汝等大眾當依轉輪聖王茶毗方法。」阿難復白：「轉輪聖王茶毗法則，其事云何？」

佛告阿難：「轉輪聖王命終之後，經停七日，乃入鐵棺。既入棺已，即以微妙香油注滿棺中，閉棺令密。復經七日，從棺中出，以諸香水灌洗、沐浴；既灌洗已，燒眾名香而以供養；以兜羅綿遍體儭身，然後即以無價上妙白㲲千張，次第相重，遍纏王身。既已纏訖，以眾香油滿鐵棺中，聖王之身爾乃入棺。密閉棺已，載以香木、七寶車上，其車四面垂諸瓔珞、一切寶絞，莊嚴其車，無數花幡、七寶幢蓋、一切妙香、一切天樂，圍繞供養。爾乃純以眾妙香木表裡文飾，微妙香油茶毗轉輪聖王之身。茶毗已訖，收取捨利，于都城內四衢道中起七寶塔，塔開四門，安置舍利，一切世間所共瞻仰。

「阿難！其轉輪王以少福德紹此王位，未脫諸有，具足五欲、妻妾、婇女、惡見、三毒，一切煩惱諸結使等，未斷一毫，命終之後，世間猶乃如是法則，起塔供養一切瞻仰。阿難！何況如來已於無量無邊無數阿僧祇劫，永舍五欲、妻妾、婇女，於世間法已作霜雹。難勤能勤、難行能行，一切菩薩出世苦行，勤苦修習；十方三世一切諸佛所行之道，甚深微妙清凈戒、定、慧解脫、解脫知見、六波

【現代漢語翻譯】現代漢語譯本：『世尊，我們應當如何以深切的虔誠之心供養您呢？』佛陀告訴阿難：『我入涅槃后，你們大眾應當按照轉輪聖王（Chakravartin，統治世界的理想君主）的荼毗（火葬）方法來處理。』阿難又問：『轉輪聖王的荼毗法則，具體是怎樣的呢？』佛陀告訴阿難：『轉輪聖王去世后，遺體停放七日，然後放入鐵棺。放入棺材后，用精妙的香油注滿棺材，封閉棺材使其密封。再過七日，從棺材中取出遺體，用各種香水灌洗、沐浴；灌洗完畢后，焚燒各種名貴的香料進行供養；用兜羅綿（一種柔軟的棉花）包裹全身，然後用無數張無價的上等白色細布，依次重疊，纏繞王身。纏繞完畢后，用各種香油注滿鐵棺，然後將聖王的遺體放入棺材。密封棺材后，將其放置在香木和七寶裝飾的車上，車身四面垂掛著瓔珞（一種珠寶裝飾）、各種寶物編織的裝飾，莊嚴華麗，無數的幡旗、七寶幢蓋、各種妙香、各種天樂，圍繞著進行供養。然後用各種精妙的香木從裡到外裝飾，用精妙的香油荼毗轉輪聖王的遺體。荼毗完畢后，收取捨利（遺骨），在都城內的四通八達的道路中央建造七寶塔，塔開四門，安置舍利，供一切世人瞻仰。『阿難！轉輪王以微薄的福德繼承王位，尚未脫離諸有（三界輪迴），具足五欲（色、聲、香、味、觸）、妻妾、宮女、邪見、三毒（貪、嗔、癡），一切煩惱和結使（煩惱的束縛）等，沒有斷除絲毫，去世后，世間尚且如此按照法則，建造佛塔供養，讓眾人瞻仰。阿難！更何況如來（Tathagata，佛的稱號）已經在無量無邊無數阿僧祇劫（極長的時間單位）中，永遠捨棄了五欲、妻妾、宮女，對於世間法已經如同霜雹般不再執著。難勤能勤、難行能行，一切菩薩出世的苦行，勤苦修習；十方三世一切諸佛所行之道，甚深微妙的清凈戒、定、慧、解脫、解脫知見、六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）等，都已圓滿成就。』

【English Translation】 English version: 'World Honored One, how should we offer deep and sincere devotion to you?' The Buddha told Ananda, 'After my Parinirvana (final passing away), you all should follow the cremation method of a Chakravartin (ideal universal ruler).' Ananda then asked, 'What exactly is the cremation method of a Chakravartin?' The Buddha told Ananda, 'After a Chakravartin passes away, the body is kept for seven days before being placed in an iron coffin. Once in the coffin, it is filled with exquisite fragrant oil, and the coffin is sealed tightly. After another seven days, the body is taken out of the coffin and washed and bathed with various fragrant waters. After the washing, various precious incenses are burned as offerings. The body is wrapped in fine cotton, and then countless sheets of priceless white cloth are layered and wrapped around the king's body. Once wrapped, the iron coffin is filled with various fragrant oils, and the king's body is placed inside. After sealing the coffin, it is placed on a chariot adorned with fragrant wood and seven treasures. The chariot is decorated with hanging jewels, various precious ornaments, countless banners, seven-jeweled canopies, various exquisite incenses, and heavenly music, all surrounding it as offerings. Then, the chariot is decorated inside and out with various exquisite fragrant woods, and the body of the Chakravartin is cremated with exquisite fragrant oils. After the cremation, the relics (remains) are collected, and a seven-jeweled stupa (tower) is built in the center of the city's crossroads. The stupa has four doors, and the relics are placed inside for all the world to venerate.' 'Ananda! A Chakravartin, with limited merit, inherits the throne, has not escaped the realms of existence (samsara), is full of the five desires (form, sound, smell, taste, touch), wives, concubines, evil views, the three poisons (greed, hatred, delusion), all afflictions and fetters (bonds of suffering), and has not severed even a single one. After death, the world still follows this method, building a stupa for offerings and veneration. Ananda! How much more so for the Tathagata (title of the Buddha), who has, for countless, immeasurable, and incalculable kalpas (eons), forever abandoned the five desires, wives, and concubines, and for whom worldly matters are like frost and hail. He has done what is difficult to do, practiced what is difficult to practice, all the ascetic practices of the Bodhisattvas, diligently cultivated; the path followed by all Buddhas of the ten directions and three times, the profound and subtle pure precepts, concentration, wisdom, liberation, the knowledge of liberation, the six paramitas (generosity, morality, patience, diligence, meditation, wisdom), all have been perfectly accomplished.'

羅蜜，無不具足。修習如來十力、大悲、四無所畏、三解脫門、十八大空、六通、五眼、三十七品、十八不共法、三十二相、八十種好、一切諸佛壽命、一切凈佛國土、一切成就眾生、一切難行苦行、一切攝善法戒、一切攝眾生戒、一切攝律儀戒、一切功德、一切智慧、一切莊嚴、一切大愿、一切方便，如是等不可思議福德智慧，皆已成就，無不具足。斷除一切不善、斷除一切煩惱、斷除一切煩惱余習，通達四諦十二因緣，于菩提樹降伏四魔，成就種智，如是妙法悉修習已；爾乃一切諸佛唱言：『善哉！善哉！』同以法性智水灌法身頂，乃成阿耨多羅三藐三菩提。以是因緣，我今號天人師十方種覺至極世尊、天上人間無與等者，等視眾生如羅睺羅，故名如來、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，憐愍世間，化緣周畢，為眾生故，今入涅槃，隨世間法，如轉輪王，為令眾生普得供養。

「阿難！我入涅槃，如轉輪王，經停七日，乃入鐵棺，以妙香油注滿棺中，密蓋棺門，其棺四面應以七寶間雜莊嚴，一切寶幢香花供養。經七日已，復出鐵棺；既出棺已，應以一切眾妙香水灌洗、沐浴如來之身；既灌洗已，以上妙兜羅綿遍體纏身，次以微妙無價白㲲千張，復于綿上，纏如

【現代漢語翻譯】現代漢語譯本：羅蜜（波羅蜜，指到達彼岸的修行），無不圓滿具足。修習如來的十力（如來所具有的十種力量）、大悲（偉大的慈悲心）、四無所畏（佛陀的四種無所畏懼的自信）、三解脫門（空、無相、無愿三種解脫之門）、十八大空（十八種空性）、六通（六種神通）、五眼（肉眼、天眼、慧眼、法眼、佛眼）、三十七品（三十七道品，菩提道的三十七種修行方法）、十八不共法（佛陀獨有的十八種功德）、三十二相（佛陀的三十二種殊勝外貌）、八十種好（佛陀的八十種細微美好特徵）、一切諸佛壽命、一切清凈佛國土、一切成就眾生、一切難行苦行、一切攝善法戒（攝取一切善法的戒律）、一切攝眾生戒（攝取一切眾生的戒律）、一切攝律儀戒（攝取一切律儀的戒律）、一切功德、一切智慧、一切莊嚴、一切大愿、一切方便，像這樣不可思議的福德和智慧，都已成就，無不圓滿具足。斷除一切不善、斷除一切煩惱、斷除一切煩惱的殘餘習氣，通達四諦（苦、集、滅、道四種真理）和十二因緣（十二種相互依存的因果關係），在菩提樹下降伏四魔（煩惱魔、五蘊魔、死魔、天魔），成就一切種智（佛陀所具有的智慧），像這樣微妙的佛法都已修習完畢；這時一切諸佛都讚歎說：『善哉！善哉！』一同以法性智水灌注法身之頂，才成就阿耨多羅三藐三菩提（無上正等正覺）。因為這個因緣，我今天號稱天人師（天界和人間的導師）、十方種覺（十方一切覺悟者）、至極世尊（最受尊敬的世尊）、天上人間無與倫比者，平等看待眾生如同羅睺羅（佛陀的兒子），所以名為如來（乘如實之道而來）、應供（應受人天供養）、正遍知（真正普遍知道一切）、明行足（智慧和行為都圓滿）、善逝（善於到達涅槃）、世間解（瞭解世間一切）、無上士（無上的人）、調御丈夫（調伏眾生的丈夫）、天人師、佛、世尊，憐憫世間，教化因緣圓滿，爲了眾生的緣故，現在進入涅槃，順應世間法則，如同轉輪王，爲了讓眾生普遍得到供養。阿難！我進入涅槃，如同轉輪王，停放七日，然後放入鐵棺，用妙香油注滿棺中，密封棺門，棺材四面應該用七寶間雜裝飾，用一切寶幢香花供養。經過七日後，再從鐵棺中取出；取出棺材后，應該用一切美妙的香水灌洗、沐浴如來的身體；灌洗完畢后，用上好的兜羅綿遍身纏繞，然後用微妙無價的白色細布千張，再纏繞在兜羅綿上，纏繞如

【English Translation】 English version: The Paramitas (perfections), are all fully accomplished. Having cultivated the Ten Powers of the Tathagata (ten powers of a Buddha), Great Compassion, the Four Fearlessnesses (four kinds of fearlessness of a Buddha), the Three Doors of Liberation (emptiness, signlessness, wishlessness), the Eighteen Great Emptinesses, the Six Superknowledges, the Five Eyes (physical eye, heavenly eye, wisdom eye, dharma eye, Buddha eye), the Thirty-seven Factors of Enlightenment, the Eighteen Unique Qualities of a Buddha, the Thirty-two Marks (of a great man), the Eighty Minor Marks, the life spans of all Buddhas, all pure Buddha lands, the accomplishment of all sentient beings, all difficult practices, all precepts of gathering good dharmas, all precepts of gathering sentient beings, all precepts of gathering moral discipline, all merits, all wisdom, all adornments, all great vows, all skillful means, such inconceivable merits and wisdom have all been accomplished, without any lacking. Having cut off all unwholesome deeds, cut off all afflictions, cut off all residual habits of afflictions, having penetrated the Four Noble Truths (suffering, origin, cessation, path) and the Twelve Links of Dependent Origination, having subdued the Four Maras (affliction mara, skandha mara, death mara, deva mara) under the Bodhi tree, having accomplished all-knowing wisdom, having cultivated all such wonderful dharmas; then all Buddhas proclaim: 'Excellent! Excellent!' Together they pour the water of the wisdom of the Dharma-nature onto the crown of the Dharma-body, and then one attains Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). Because of this cause, I am now called the Teacher of Gods and Humans, the Universal Awakened One of the Ten Directions, the Most Honored World Honored One, the one without equal in heaven and earth, regarding all sentient beings as Rahula (Buddha's son), therefore I am called Tathagata (one who has thus come), Arhat (worthy of offerings), Samyak-sambuddha (perfectly enlightened one), Vidyā-carana-sampanna (perfect in knowledge and conduct), Sugata (well-gone), Lokavid (knower of the world), Anuttara (unexcelled), Purusa-damya-sarathi (tamer of men), Teacher of Gods and Humans, Buddha, World Honored One, having compassion for the world, the karmic conditions for teaching are complete, for the sake of sentient beings, I now enter Nirvana, following the ways of the world, like a Chakravartin King, in order to allow sentient beings to universally make offerings. Ananda! My entering Nirvana is like a Chakravartin King, resting for seven days, then placed in an iron coffin, filling the coffin with fragrant oil, sealing the coffin door, the four sides of the coffin should be adorned with a mixture of seven treasures, and offerings of all jeweled banners and fragrant flowers. After seven days, the iron coffin is taken out; after taking out the coffin, the body of the Tathagata should be washed and bathed with all kinds of wonderful fragrant water; after washing, the body should be wrapped with the finest Tula cotton, then wrapped with a thousand sheets of exquisite and priceless white cloth, wrapping it like

來身，又入鐵棺。復以微妙香油盛滿棺中，閉棺令密，爾乃純以微妙牛頭栴檀、沉水、一切香木盛七寶車，一切眾寶以為莊嚴，載以寶棺至茶毗所，無數寶幢、無數寶蓋、無數寶衣、無數天樂、無數香花，周遍虛空，悲哀供養。一切天人、無數大眾，應各以栴檀、沉水、微妙香油茶毗如來，哀號戀慕。茶毗已訖，天人四眾收取捨利，盛七寶瓶，于都城內四衢道中，起七寶塔供養舍利，能令眾生得大功德，離三有苦至涅槃樂。阿難當知，一切四眾起佛舍利七寶塔已，應當更起三塔供養：所謂辟支佛塔、阿羅漢塔、轉輪王塔，為令世間知歸依故。」

阿難白佛言：「如來出世悲愍眾生，顯示十力、大悲、四無所畏、十二因緣、四諦之法、三解脫門，八種梵音雷震三界、五色慈光遍照六道，隨順眾生心業所轉，或得四果三乘所行、或證無漏無為緣覺之道、或入無滅無生菩薩之地、或得無量諸陀羅尼、或得五眼、或得六通、或脫三惡、或出八難、或離人天三界之苦。如來慈力清凈、如來解脫法門不可思議，乃至涅槃，一切世間人天四眾起七寶塔，供養舍利得大功德，能令眾生脫三界苦、入正解脫。以是因緣，佛般涅槃，一切世間人天大眾，報佛甚深無量慈恩，起七寶塔供養舍利，理應如是。世尊！其餘三塔于諸眾生得何

【現代漢語翻譯】現代漢語譯本：身體火化后，又被放入鐵棺之中。再用微妙的香油盛滿棺材，封閉棺材使其嚴密。然後用純粹的微妙牛頭栴檀（一種珍貴的香木）、沉水香（一種香料）、以及各種香木裝滿七寶車，用各種珍寶加以裝飾，載著寶棺前往火化之處。無數的寶幢、寶蓋、寶衣、天樂、香花，遍佈虛空，以悲哀的心情進行供養。一切天人、無數大眾，都應當用栴檀、沉水香、微妙香油來火化如來，哀號戀慕。火化完畢后，天人四眾收取捨利，盛放在七寶瓶中，在都城內的十字路口，建造七寶塔供奉舍利，能夠使眾生獲得大功德，脫離三有（欲界、色界、無色界）的痛苦，到達涅槃的快樂。阿難（佛陀的十大弟子之一）應當知道，一切四眾弟子建造佛舍利的七寶塔后，還應當再建造三座塔來供養：即辟支佛塔（獨覺佛的塔）、阿羅漢塔（已證得阿羅漢果位的聖者的塔）、轉輪王塔（統治世界的賢明君主的塔），是爲了讓世間知道歸依之處。阿難（佛陀的十大弟子之一）對佛說：『如來（佛陀的稱號）出世，悲憫眾生，顯示十力（佛陀的十種力量）、大悲（佛陀的慈悲）、四無所畏（佛陀的四種無所畏懼的品質）、十二因緣（佛教關於生命輪迴的理論）、四諦之法（苦、集、滅、道）、三解脫門（空、無相、無愿）、八種梵音（佛陀說法時的八種美妙聲音）震動三界（欲界、色界、無色界）、五色慈光（佛陀的五種顏色的慈悲光芒）遍照六道（天道、人道、阿修羅道、畜生道、餓鬼道、地獄道），隨順眾生的心業所轉，有的證得四果（須陀洹、斯陀含、阿那含、阿羅漢）三乘（聲聞乘、緣覺乘、菩薩乘）所行之道，有的證得無漏無為的緣覺之道，有的進入無滅無生的菩薩之地，有的獲得無量的陀羅尼（總持法門），有的獲得五眼（肉眼、天眼、慧眼、法眼、佛眼），有的獲得六通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通），有的脫離三惡道（地獄道、餓鬼道、畜生道），有的脫離八難（八種難以修行佛法的障礙），有的脫離人天三界之苦。如來的慈悲力量清凈，如來的解脫法門不可思議，乃至涅槃，一切世間人天四眾建造七寶塔，供養舍利，獲得大功德，能夠使眾生脫離三界之苦，進入真正的解脫。因為這個緣故，佛陀般涅槃（佛陀的圓寂），一切世間人天大眾，報答佛陀甚深無量的慈恩，建造七寶塔供養舍利，理應如此。世尊！其餘三塔對於眾生有什麼功德呢？』

【English Translation】 English version: After the cremation of the body, it is placed into an iron coffin. Then, the coffin is filled with exquisite fragrant oil, and sealed tightly. Pure, exquisite sandalwood from the ox's head (a precious fragrant wood), aloeswood (a type of incense), and all kinds of fragrant woods are used to fill a seven-jeweled chariot, which is adorned with various treasures. The precious coffin is then carried to the cremation site. Countless jeweled banners, canopies, robes, heavenly music, and fragrant flowers fill the sky, offered with sorrowful devotion. All gods, humans, and countless beings should cremate the Tathagata (a title for the Buddha) with sandalwood, aloeswood, and exquisite fragrant oil, lamenting with longing. After the cremation, the four assemblies of gods and humans collect the relics, place them in seven-jeweled urns, and build seven-jeweled stupas at the crossroads of the capital city to enshrine the relics. This enables sentient beings to gain great merit, escape the suffering of the three realms of existence (desire realm, form realm, formless realm), and reach the bliss of Nirvana. Ananda (one of the Buddha's ten chief disciples), you should know that after the four assemblies have built the seven-jeweled stupas for the Buddha's relics, they should also build three more stupas for veneration: the stupa of the Pratyekabuddha (a solitary enlightened one), the stupa of the Arhat (a saint who has attained enlightenment), and the stupa of the Chakravartin King (a righteous world-ruling monarch), so that the world may know where to take refuge. Ananda (one of the Buddha's ten chief disciples) said to the Buddha: 'The Tathagata (a title for the Buddha) appears in the world out of compassion for sentient beings, revealing the ten powers (ten strengths of the Buddha), great compassion (the Buddha's compassion), the four fearlessnesses (four qualities of fearlessness of the Buddha), the twelve links of dependent origination (Buddhist theory of the cycle of life), the Four Noble Truths (suffering, the cause of suffering, the cessation of suffering, the path to the cessation of suffering), the three doors of liberation (emptiness, signlessness, wishlessness), the eight Brahma sounds (eight beautiful sounds of the Buddha's teachings) that shake the three realms (desire realm, form realm, formless realm), and the five-colored compassionate light (five colors of the Buddha's compassionate light) that illuminates the six realms (heavenly realm, human realm, Asura realm, animal realm, hungry ghost realm, hell realm), adapting to the karmic actions of sentient beings. Some attain the path of the four fruits (Sotapanna, Sakadagami, Anagami, Arhat) and the three vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana), some attain the path of the unconditioned and non-outflow Pratyekabuddha, some enter the ground of the non-extinguishing and non-arising Bodhisattva, some obtain countless Dharanis (mantras), some obtain the five eyes (physical eye, heavenly eye, wisdom eye, Dharma eye, Buddha eye), some obtain the six supernormal powers (divine eye, divine ear, mind-reading, past lives, magical powers, extinction of outflows), some escape the three evil realms (hell realm, hungry ghost realm, animal realm), some escape the eight difficulties (eight obstacles to practicing the Dharma), and some escape the suffering of the three realms of humans and gods. The Tathagata's power of compassion is pure, the Tathagata's path of liberation is inconceivable, and even after Nirvana, all the four assemblies of gods and humans in the world build seven-jeweled stupas, venerating the relics, and gaining great merit, enabling sentient beings to escape the suffering of the three realms and enter true liberation. For this reason, when the Buddha enters Parinirvana (the Buddha's passing), all the four assemblies of gods and humans in the world, to repay the Buddha's profound and immeasurable compassion, should build seven-jeweled stupas to venerate the relics, as is proper. World Honored One! What merit do the other three stupas bring to sentient beings?'

等利，而令起立恭敬供養？」

佛告阿難：「其辟支佛，悟法因緣，入深法性，已脫諸有一切過患，能為人天而作福田，以是因緣，起塔供養，所得福德次於如來，能令眾生皆得妙果。阿難！其阿羅漢，於三界中，生分已盡，不受後有，梵行已立，能為世間而作福田，是故應當起塔供養，所得福德次辟支佛，亦令眾生皆得解脫。阿難！其轉輪王，雖未解脫三界煩惱，福德力故，治四天下，而以十善化育群生，是諸眾生之所尊敬，以是四眾起塔供養，所得福德亦復無量。」

阿難白佛言：「佛般涅槃，一切四眾，當於何所茶毗如來，得收舍利？唯愿示教。」

佛告阿難：「佛般涅槃，一切四眾，若於拘尸城內茶毗如來，其城中人皆紹王位，則相討罰諍訟無量，亦令一切得福階差。阿難！一切四眾可於城外茶毗如來！為令世間得福等故。」

阿難白佛言：「佛入涅槃，茶毗已訖，一切四眾收取捨利，安置寶瓶，當於何所起七寶塔，一切皆得深心供養？唯愿示教。」

佛告阿難：「佛般涅槃，茶毗既訖，一切四眾收取捨利置七寶瓶，當於拘尸那伽城內四衢道中起七寶塔——高十三層，上有相輪，一切妙寶間雜莊嚴，一切世間眾妙花幡而嚴飾之，四邊欄楯七寶合成，一切莊挍靡不周遍，其塔四

【現代漢語翻譯】現代漢語譯本：阿難問：『為什麼對於辟支佛（獨覺的修行者），也要像對如來（佛陀）一樣，讓他們起身恭敬供養呢？』佛告訴阿難：『那些辟支佛，因為領悟了佛法的因緣，進入了深奧的法性，已經脫離了一切存在的過患，能夠為人和天人種福田。因為這個因緣，為他們建塔供養，所得到的福德僅次於如來，能夠使眾生都得到殊勝的果報。阿難，那些阿羅漢（已證得解脫的聖者），在三界中，生死輪迴的因緣已經斷盡，不再受後世的生命，清凈的修行已經成就，能夠為世間種福田。所以應當為他們建塔供養，所得到的福德僅次於辟支佛，也能使眾生都得到解脫。阿難，那些轉輪王（統治世界的賢明君主），雖然沒有解脫三界的煩惱，但因為福德的力量，統治四大部洲，用十善業來教化眾生，是所有眾生所尊敬的。因此，為他們建塔供養，所得到的福德也是無量的。』阿難對佛說：『佛陀入涅槃（圓寂）后，所有的四眾弟子（比丘、比丘尼、優婆塞、優婆夷），應當在什麼地方荼毗（火化）如來，才能收取捨利（佛陀的遺骨）呢？希望您能指示教導。』佛告訴阿難：『佛陀入涅槃后，所有的四眾弟子，如果在拘尸城內荼毗如來，城裡的人都會爭奪王位，就會互相討伐，爭訟不斷，也會使一切人得到福報的機會有所差別。阿難，所有的四眾弟子可以在城外荼毗如來！爲了使世間得到平等的福報。』阿難對佛說：『佛陀入涅槃，荼毗結束后，所有的四眾弟子收取捨利，安置在寶瓶中，應當在什麼地方建造七寶塔，才能使一切人都能夠以虔誠的心供養呢？希望您能指示教導。』佛告訴阿難：『佛陀入涅槃，荼毗結束后，所有的四眾弟子收取捨利，安置在七寶瓶中，應當在拘尸那伽城內的十字路口建造七寶塔——高十三層，上面有相輪，用各種珍寶交錯裝飾，用世間各種美妙的花幡來裝飾它，四邊的欄桿用七寶合成，一切裝飾都非常周全。塔的四面』

【English Translation】 English version: Ananda asked: 'Why should we also make the Pratyekabuddhas (solitary awakened ones) rise and offer respectful worship, just like the Tathagata (Buddha)?' The Buddha told Ananda: 'Those Pratyekabuddhas, through understanding the causes and conditions of the Dharma, have entered the profound nature of Dharma, have already escaped all the faults of existence, and are able to be fields of merit for humans and devas. Because of this cause, building stupas for them to be worshipped, the merit obtained is second only to the Tathagata, and can enable all sentient beings to obtain wonderful results. Ananda, those Arhats (saints who have attained liberation), in the three realms, the causes of birth and death have been exhausted, they will not receive future lives, their pure practice has been established, and they are able to be fields of merit for the world. Therefore, stupas should be built for them to be worshipped, the merit obtained is second only to the Pratyekabuddhas, and can also enable all sentient beings to obtain liberation. Ananda, those Chakravartin Kings (virtuous rulers of the world), although they have not liberated themselves from the afflictions of the three realms, because of the power of their merit, they rule the four continents, and use the ten virtuous deeds to educate sentient beings, and are respected by all sentient beings. Therefore, building stupas for them to be worshipped, the merit obtained is also immeasurable.' Ananda said to the Buddha: 'After the Buddha enters Nirvana (passing away), where should all the fourfold assembly (monks, nuns, laymen, and laywomen) cremate the Tathagata to collect the relics (Buddha's remains)? Please show us the way.' The Buddha told Ananda: 'After the Buddha enters Nirvana, if all the fourfold assembly cremate the Tathagata within the city of Kushinagar, the people in the city will all compete for the throne, and there will be mutual attacks and endless disputes, and it will also cause the opportunities for everyone to obtain merit to be different. Ananda, all the fourfold assembly can cremate the Tathagata outside the city! In order to allow the world to obtain equal merit.' Ananda said to the Buddha: 'After the Buddha enters Nirvana and the cremation is completed, where should all the fourfold assembly collect the relics, place them in precious vases, and build seven-jeweled stupas, so that everyone can worship with a sincere heart? Please show us the way.' The Buddha told Ananda: 'After the Buddha enters Nirvana and the cremation is completed, all the fourfold assembly should collect the relics, place them in seven-jeweled vases, and build a seven-jeweled stupa at the crossroads in the city of Kushinagar—thirteen stories high, with a spire on top, decorated with various treasures, adorned with all kinds of wonderful flower banners of the world, the railings on all four sides are made of seven jewels, and all the decorations are very complete. The four sides of the stupa'

面面開一門，層層間次窗牖相當——安置寶瓶如來舍利，天人四眾瞻仰供養。阿難！其辟支佛塔應十一層，亦以眾寶而嚴飾之。阿難！其阿羅漢塔成以四層，亦以眾寶而嚴飾之。阿難！其轉輪王塔，亦七寶成，無復層級。何以故？未脫三界諸有苦故。」

爾時，阿泥樓逗白佛言：「佛涅槃后，茶毗已訖，一切天人四部大眾，如何分佈如來舍利，而得供養？」

爾時，佛告阿泥樓逗：「我般涅槃，汝等天人取佛舍利，以平等心分佈三界、一切六道，世間供養。」

爾時，釋提桓因白佛：「我今從佛，敬請如來半身舍利，而我深心願供養故。」

佛告天帝：「如來等視眾生如羅睺羅，汝不應請半身舍利。何以故？平等利祐諸眾生故。」佛告天帝：「我今與汝右邊上頷一牙舍利，可於天上起塔供養，能令汝得福德無盡。」

爾時，天人、一切大眾悲哀流淚，不能自裁。爾時，世尊普告四眾：「佛般涅槃，汝等天人莫大愁惱。何以故？佛雖涅槃，而有舍利常存供養。復有無上法寶——修多羅藏、毗那耶藏、阿毗達磨藏——以是因緣，三寶、四諦常住於世，能令眾生深心歸依。何以故？供養舍利即是佛寶，見佛即見法身，見法即見賢聖，見賢聖故即見四諦，見四諦故即見涅槃，是故當知三寶常住

【現代漢語翻譯】現代漢語譯本每一面都開一扇門，每一層都設有窗戶，彼此對應——用來安置寶瓶如來（指佛陀）的舍利，讓天人四眾瞻仰供養。阿難！辟支佛（獨覺）的塔應該有十一層，也用各種珍寶來裝飾。阿難！阿羅漢（已證悟的聖者）的塔建成四層，也用各種珍寶來裝飾。阿難！轉輪王（統治世界的理想君主）的塔，也用七寶建成，不再分層級。為什麼呢？因為他們還沒有脫離三界（欲界、色界、無色界）的各種痛苦。那時，阿泥樓逗（佛陀的弟子）問佛說：『佛陀涅槃后，荼毗（火化）完畢，一切天人四部大眾，應該如何分配如來的舍利，才能得到供養呢？』那時，佛陀告訴阿泥樓逗：『我般涅槃（入滅）后，你們天人取佛舍利，以平等心分配給三界、一切六道（天道、人道、阿修羅道、畜生道、餓鬼道、地獄道），讓世間供養。』那時，釋提桓因（帝釋天）對佛說：『我今天從佛這裡，恭敬地請求如來半身舍利，因為我內心深切地希望供養。』佛陀告訴天帝：『如來平等看待眾生如同羅睺羅（佛陀的兒子），你不應該請求半身舍利。為什麼呢？因為要平等利益一切眾生。』佛陀告訴天帝：『我現在給你右邊上頜的一顆牙齒舍利，可以在天上建造佛塔供養，能讓你獲得無盡的福德。』那時，天人、一切大眾悲傷流淚，不能自已。那時，世尊普遍告訴四眾：『佛陀般涅槃，你們天人不要過於悲傷。為什麼呢？佛陀雖然涅槃，但還有舍利常存供養。還有無上的法寶——修多羅藏（經藏）、毗那耶藏（律藏）、阿毗達磨藏（論藏）——因為這些因緣，三寶（佛、法、僧）、四諦（苦、集、滅、道）常住在世間，能讓眾生深深地歸依。為什麼呢？供養舍利就是供養佛寶，見到佛就是見到法身，見到法就是見到賢聖，見到賢聖就見到四諦，見到四諦就見到涅槃，所以應當知道三寶常住。』

【English Translation】 English version Each side opens a door, and each level has windows that correspond to each other—to place the relics of the Tathagata (Buddha) in a precious vase, for gods and humans of the four assemblies to venerate and make offerings. Ananda! The stupa of a Pratyekabuddha (Solitary Buddha) should have eleven levels, also adorned with various treasures. Ananda! The stupa of an Arhat (an enlightened saint) should be built with four levels, also adorned with various treasures. Ananda! The stupa of a Chakravartin (ideal universal ruler) should also be made of seven treasures, without further levels. Why is that? Because they have not yet escaped the various sufferings of the three realms (desire realm, form realm, formless realm). At that time, Anuruddha (a disciple of the Buddha) asked the Buddha, 'After the Buddha's Nirvana, when the cremation is completed, how should all the gods, humans, and the four assemblies distribute the Tathagata's relics to receive offerings?' At that time, the Buddha told Anuruddha, 'After my Parinirvana (passing away), you gods and humans should take the Buddha's relics and distribute them with an equal mind to the three realms and all six paths (gods, humans, asuras, animals, hungry ghosts, hell beings), for the world to make offerings.' At that time, Shakra Devanam Indra (the king of the gods) said to the Buddha, 'Today, I respectfully request half of the Tathagata's relics from the Buddha, because I deeply wish to make offerings.' The Buddha told the king of the gods, 'The Tathagata views all beings equally, like Rahula (the Buddha's son), you should not request half of the relics. Why is that? Because it is to equally benefit all beings.' The Buddha told the king of the gods, 'Now I will give you a tooth relic from the right upper jaw. You can build a stupa in the heavens to make offerings, which will enable you to obtain endless merit.' At that time, the gods, humans, and all the assemblies were filled with sorrow and tears, unable to control themselves. At that time, the World Honored One universally told the four assemblies, 'When the Buddha enters Parinirvana, you gods and humans should not be overly sorrowful. Why is that? Although the Buddha enters Nirvana, there are still relics that remain for offerings. There are also the supreme Dharma treasures—the Sutra Pitaka (collection of discourses), the Vinaya Pitaka (collection of monastic rules), and the Abhidhamma Pitaka (collection of philosophical analysis)—because of these causes, the Three Jewels (Buddha, Dharma, Sangha) and the Four Noble Truths (suffering, origin of suffering, cessation of suffering, path to the cessation of suffering) will always remain in the world, enabling beings to deeply take refuge. Why is that? Making offerings to the relics is making offerings to the Buddha Jewel, seeing the Buddha is seeing the Dharmakaya (Dharma body), seeing the Dharma is seeing the noble ones, seeing the noble ones is seeing the Four Noble Truths, seeing the Four Noble Truths is seeing Nirvana, therefore, you should know that the Three Jewels are always present.'

，無有變易，能為世間作歸依故。」

佛復告諸大眾：「汝等莫大愁苦，我今於此垂欲涅槃，若戒、若歸、若常、無常、三寶、四諦、六波羅蜜、十二因緣，有所疑者，當速發問，為究竟問。佛涅槃后，無復疑悔。」三過告眾。

爾時，四眾憂悲苦惱，哽咽流淚，痛切中心追思戀慕，愁毒悶絕，佛神力故，掩淚寂然，無發問者。何以故？一切四眾已於戒、歸、三寶、四諦，通達曉了，無有疑故。

爾時，世尊知諸四眾無復余疑，嘆言：「善哉，善哉！汝等四眾已能通達三寶、四諦無有疑也，猶如凈水洗盪身垢；汝等當勤精進，早得出離，莫生愁惱迷悶亂心。」

爾時，世尊于師子座以真金手卻身所著僧伽梨衣，顯出紫磨黃金師子胸臆，普示大眾，告言：「汝等一切天人大眾，應當深心看我紫磨黃金色身。」爾時，四眾一切瞻仰大覺世尊真金色身，目不暫舍，悉皆快樂，譬如比丘入第三禪，難生是中。

爾時，世尊以黃金身示大眾已，即放無量無邊百千萬億大涅槃光，普照十方一切世界，日月所照無復光明。放是光已，復告大眾：「當知如來為汝等故，累劫勤苦，截身手足，盡修一切難行、苦行，大悲本願於此五濁成阿耨多羅三藐三菩提，得此金剛不壞紫磨色身，具足三十二相、八十種

【現代漢語翻譯】現代漢語譯本：『不會有變化，能夠成為世間的皈依之處。』

佛陀再次告訴大眾：『你們不要過於悲傷痛苦。我今天將要在這裡進入涅槃。如果對於戒律、皈依、常與無常、三寶（佛、法、僧）、四諦（苦、集、滅、道）、六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）、十二因緣（無明、行、識、名色、六入、觸、受、愛、取、有、生、老死）有任何疑問，應當儘快提問，徹底問清楚。佛陀涅槃之後，就不會再有疑惑和後悔了。』佛陀這樣三次告誡大眾。

當時，四眾弟子憂愁悲傷，哽咽流淚，內心痛苦，追思戀慕，愁悶得幾乎昏厥。因為佛陀的神力，他們掩面哭泣，寂靜無聲，沒有人提問。為什麼呢？因為所有四眾弟子都已經對戒律、皈依、三寶、四諦通達明瞭，沒有任何疑惑。

這時，世尊知道四眾弟子不再有任何疑問，讚歎道：『好啊，好啊！你們四眾弟子已經能夠通達三寶、四諦，沒有任何疑惑了，就像用清水洗凈身上的污垢一樣。你們應當勤奮精進，早日解脫，不要產生憂愁煩惱，迷茫混亂的心。』

這時，世尊在獅子座上，用金色的手將身上穿著的僧伽梨衣（僧侶的袈裟）脫下，顯露出紫磨黃金般的獅子胸膛，普遍展示給大眾，並說道：『你們所有天人和大眾，應當用心觀看我紫磨黃金色的身體。』當時，四眾弟子都瞻仰著大覺世尊的真金色身，眼睛片刻不離，都感到快樂，就像比丘進入第三禪定一樣，難以從中生起煩惱。

這時，世尊將黃金身展示給大眾之後，立即放出無量無邊百千萬億的大涅槃光，普遍照耀十方一切世界，日月的光芒都消失了。放出光芒之後，又告訴大眾：『應當知道，如來爲了你們的緣故，累劫勤苦，截斷身體手足，盡力修行一切難行、苦行，以大悲本願在這五濁惡世成就阿耨多羅三藐三菩提（無上正等正覺），得到這金剛不壞的紫磨色身，具足三十二相（佛陀的三十二種殊勝的身體特徵）、八十種

【English Translation】 English version: 'without change, and can be a refuge for the world.'

The Buddha further addressed the assembly, 'You should not be greatly sorrowful. I am about to enter Nirvana here. If you have any doubts about the precepts, the refuge, permanence and impermanence, the Three Jewels (Buddha, Dharma, Sangha), the Four Noble Truths (suffering, origin, cessation, path), the Six Paramitas (generosity, morality, patience, diligence, meditation, wisdom), or the Twelve Links of Dependent Origination (ignorance, volitional actions, consciousness, name and form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, old age and death), you should ask quickly and thoroughly. After the Buddha's Nirvana, there will be no more doubts or regrets.' The Buddha admonished the assembly three times.

At that time, the four assemblies were sorrowful and grieving, sobbing and weeping, their hearts aching with longing and remembrance, and they were so distressed that they almost fainted. Because of the Buddha's spiritual power, they covered their faces and wept silently, and no one asked any questions. Why? Because all four assemblies had already understood the precepts, the refuge, the Three Jewels, and the Four Noble Truths, and had no doubts.

Then, the World Honored One, knowing that the four assemblies had no further doubts, praised them, saying, 'Excellent, excellent! You four assemblies have already understood the Three Jewels and the Four Noble Truths without any doubts, just like pure water washing away the dirt from the body. You should diligently strive to attain liberation early, and not give rise to sorrow, distress, confusion, or a disordered mind.'

At that time, the World Honored One, on the lion throne, used his golden hand to remove the Sanghati robe (monk's outer robe) he was wearing, revealing his purple-gold lion chest, and showed it to the assembly, saying, 'All of you, heavenly beings and the assembly, should deeply observe my purple-gold body.' At that time, the four assemblies all gazed upon the true golden body of the Greatly Awakened World Honored One, their eyes not leaving it for a moment, and they all felt joy, like a Bhikkhu entering the third Dhyana, where it is difficult to give rise to afflictions.

Then, after the World Honored One had shown his golden body to the assembly, he immediately emitted immeasurable, boundless, hundreds of thousands of millions of great Nirvana lights, which illuminated all the worlds in the ten directions, and the light of the sun and moon disappeared. After emitting this light, he again told the assembly, 'You should know that for your sake, the Tathagata has diligently toiled for countless kalpas, cutting off his body, hands, and feet, and has practiced all difficult and ascetic practices, and with the great compassionate vow, has attained Anuttara-samyak-sambodhi (unexcelled perfect enlightenment) in this five turbid world, and has obtained this indestructible purple-gold body, complete with the thirty-two marks (the Buddha's thirty-two auspicious physical characteristics) and eighty kinds of

好，無量光明，普照一切，見形遇光，無不解脫。」佛復告諸大眾：「佛出世難如優曇花，希有難見。汝等大眾，最後遇我，為於此身不生空過。我以本誓願力，生此穢土，化緣周畢，今欲涅槃。汝等以至誠心看我紫磨黃金色身，汝當修習如是清凈之業，于未來世得此果報。」

爾時，世尊如是三反，慇勤三告，以真金身示諸大眾。即從七寶師子大床，上升虛空高一多羅樹，一反告言：「我欲涅槃，汝等大眾，看我紫磨黃金色身。」如是展轉，高七多羅樹，七反告言：「我欲涅槃，汝等大眾，應當深心看我紫磨黃金色身。」從空中下坐師子床，復告大眾：「我欲涅槃，汝等深心看我紫磨黃金色身。」

爾時，世尊從師子床復升虛空，高一多羅樹，復告大眾：「我欲涅槃，汝等深心看我紫磨黃金色身。」如是展轉，高七多羅樹，七反告言：「我欲涅槃，汝等大眾，看我紫磨黃金色身。」從空中下坐師子床，復告大眾：「我欲涅槃，汝等深心看我紫磨黃金色身。」

爾時，世尊從師子床復升虛空，高一多羅樹，復告大眾：「我欲涅槃，汝等深心看我紫磨黃金色身。」如是展轉，高七多羅樹，七反告言：「我欲涅槃，汝等深心看我紫磨黃金色身。」從空中下坐師子床，復告大眾：「我欲涅槃，汝等深心看

【現代漢語翻譯】現代漢語譯本『好，無量光明，普照一切，凡是見到我的形體，遇到我的光明的，沒有不得到解脫的。』佛陀再次告訴大眾：『佛陀出世如同優曇花（一種稀有的花）一樣稀有難見。你們這些大眾，最後一次遇到我，不要讓此生空過。我以我本來的誓願之力，降生到這污穢的國土，教化的因緣已經圓滿，現在將要進入涅槃。你們要以至誠的心看我這紫磨黃金色的身體，你們應當修習這樣的清凈之業，在未來世得到這樣的果報。』當時，世尊這樣三次，慇勤地三次告誡，用真金色的身體展示給大眾看。隨即從七寶獅子大床上升到虛空，高一多羅樹（一種高大的樹），第一次告誡說：『我將要涅槃，你們這些大眾，看我這紫磨黃金色的身體。』這樣輾轉上升，高到七多羅樹，七次告誡說：『我將要涅槃，你們這些大眾，應當以深切的心看我這紫磨黃金色的身體。』從空中下來坐到獅子床上，再次告訴大眾：『我將要涅槃，你們要以深切的心看我這紫磨黃金色的身體。』當時，世尊從獅子床再次升到虛空，高一多羅樹，再次告訴大眾：『我將要涅槃，你們要以深切的心看我這紫磨黃金色的身體。』這樣輾轉上升，高到七多羅樹，七次告誡說：『我將要涅槃，你們這些大眾，看我這紫磨黃金色的身體。』從空中下來坐到獅子床上，再次告訴大眾：『我將要涅槃，你們要以深切的心看我這紫磨黃金色的身體。』當時，世尊從獅子床再次升到虛空，高一多羅樹，再次告訴大眾：『我將要涅槃，你們要以深切的心看我這紫磨黃金色的身體。』這樣輾轉上升，高到七多羅樹，七次告誡說：『我將要涅槃，你們要以深切的心看我這紫磨黃金色的身體。』從空中下來坐到獅子床上，再次告訴大眾：『我將要涅槃，你們要以深切的心看』

【English Translation】 English version 'Excellent, immeasurable light, illuminating all, those who see my form and encounter my light, none will not be liberated.' The Buddha further told the assembly, 'The appearance of a Buddha in the world is as rare as the udumbara flower (a rare flower), difficult to see. You, the assembly, are meeting me for the last time, do not let this life pass in vain. I, by the power of my original vows, was born in this defiled land, and the conditions for my teaching are now complete, and I now wish to enter Nirvana. You should look upon my purple-gold body with sincere hearts, and you should cultivate such pure deeds, so that in future lives you may attain such a reward.' At that time, the World Honored One, in this way, three times, earnestly admonished three times, showing his true golden body to the assembly. Immediately, from the seven-jeweled lion throne, he ascended into the sky, rising to the height of one tala tree (a tall tree), and for the first time admonished, saying, 'I am about to enter Nirvana, you, the assembly, look upon my purple-gold body.' In this way, he ascended, reaching the height of seven tala trees, and seven times admonished, saying, 'I am about to enter Nirvana, you, the assembly, should look upon my purple-gold body with deep hearts.' From the sky, he descended and sat on the lion throne, and again told the assembly, 'I am about to enter Nirvana, you should look upon my purple-gold body with deep hearts.' At that time, the World Honored One, from the lion throne, again ascended into the sky, rising to the height of one tala tree, and again told the assembly, 'I am about to enter Nirvana, you should look upon my purple-gold body with deep hearts.' In this way, he ascended, reaching the height of seven tala trees, and seven times admonished, saying, 'I am about to enter Nirvana, you, the assembly, look upon my purple-gold body.' From the sky, he descended and sat on the lion throne, and again told the assembly, 'I am about to enter Nirvana, you should look upon my purple-gold body with deep hearts.' At that time, the World Honored One, from the lion throne, again ascended into the sky, rising to the height of one tala tree, and again told the assembly, 'I am about to enter Nirvana, you should look upon my purple-gold body with deep hearts.' In this way, he ascended, reaching the height of seven tala trees, and seven times admonished, saying, 'I am about to enter Nirvana, you should look upon my purple-gold body with deep hearts.' From the sky, he descended and sat on the lion throne, and again told the assembly, 'I am about to enter Nirvana, you should look upon with deep hearts'

我紫磨黃金色身。」

爾時，世尊顯出如來紫磨黃金色身，普示大眾，如是三反，上升虛空，高七多羅樹；三反從空中下，坐師子床；如是慇勤二十四反，告諸大眾：「我欲涅槃，汝等深心看我金剛堅固不壞、紫磨黃金無畏色身，如優曇花難可值遇。汝等當知，我欲涅槃。汝等應當以至誠心，看我紫磨黃金色身，如熱渴人遇清冷水，飲之令飽，無復余念；汝等大眾，亦復如是。我欲涅槃，汝等大眾，應當深心瞻仰，為是最後見於如來，自此見已，無復再睹。汝等大眾，瞻仰令足，無復後悔。」佛復告諸大眾：「我涅槃后，汝等大眾，應廣修行，早出三有，勿復懈怠、散心放逸。」

爾時，一切世界天人四眾遇涅槃光，瞻仰佛者，一切三塗、八難、世間人天所有煩惱、四重、五逆、極惡罪咎，永滅無餘，皆得解脫。

爾時，世尊顯出紫磨黃金色身，慇勤相告，示大眾已，還舉僧伽梨衣如常所披。

大般涅槃經應盡還源品第二

佛復告諸大眾：「我今時至，舉身疼痛。」說是語已，即入初禪，以涅槃光遍觀世界，入寂滅定。

爾時，世尊所言未訖即入初禪、從初禪出入第二禪、從二禪出入第三禪、從三禪出入第四禪、從四禪出入虛空處、從空處出入無邊識處、從識處出入不用處、從

【現代漢語翻譯】現代漢語譯本：我的身體呈現紫磨黃金的顏色。

那時，世尊顯現出如來紫磨黃金色的身體，普遍展示給大眾，像這樣三次，上升到虛空中，高七棵多羅樹；三次從空中下來，坐在獅子座上；像這樣慇勤地重複了二十四次，告訴大眾：『我將要涅槃了，你們要深切地觀看我金剛般堅固不壞、紫磨黃金般無畏的身體，就像優曇花一樣難以遇到。你們應當知道，我將要涅槃。你們應當以至誠的心，觀看我紫磨黃金色的身體，就像口渴的人遇到清涼的水，喝了就飽足，不再有其他念頭；你們大眾，也應當如此。我將要涅槃，你們大眾，應當深切地瞻仰，因為這是最後一次見到如來，自此之後，將不再能見到。你們大眾，瞻仰要足夠，不要留下後悔。』佛又告訴大眾：『我涅槃后，你們大眾，應當廣泛修行，早日脫離三有（欲有、色有、無色有），不要再懈怠、散亂和放縱。』

那時，一切世界的天人四眾遇到涅槃的光芒，瞻仰佛陀的人，一切三塗（地獄、餓鬼、畜生）、八難（八種難以修行佛法的處境）、世間人天所有的煩惱、四重（殺、盜、淫、妄）、五逆（殺父、殺母、殺阿羅漢、破和合僧、出佛身血）等極惡罪業，都永遠消滅無餘，都得到解脫。

那時，世尊顯現出紫磨黃金色的身體，慇勤地告訴大眾，展示完畢后，又像平常一樣披上僧伽梨衣（袈裟）。

《大般涅槃經》應盡還源品第二

佛又告訴大眾：『我現在時候到了，全身疼痛。』說完這話，就進入初禪，用涅槃的光芒遍觀世界，進入寂滅定。

那時，世尊所說的話還沒說完，就進入初禪，從初禪出來進入第二禪，從二禪出來進入第三禪，從三禪出來進入第四禪，從四禪出來進入虛空處，從虛空處出來進入無邊識處，從識處出來進入不用處，從

【English Translation】 English version: My body is the color of purple-tinged gold.

At that time, the World Honored One manifested the Tathagata's body of purple-tinged gold, universally showing it to the assembly. In this way, three times, he ascended into the void, reaching a height of seven Tala trees; three times he descended from the void, and sat upon the lion throne. In this way, diligently repeating twenty-four times, he told the assembly: 'I am about to enter Nirvana. You should deeply observe my diamond-like, firm, indestructible, fearless body of purple-tinged gold, which is as rare to encounter as the Udumbara flower. You should know that I am about to enter Nirvana. You should, with sincere hearts, observe my body of purple-tinged gold, just as a thirsty person encounters cool water, drinks it to satisfaction, and has no other thoughts. You, the assembly, should be the same. I am about to enter Nirvana. You, the assembly, should deeply gaze upon me, for this is the last time you will see the Tathagata. After this, you will not see me again. You, the assembly, gaze upon me sufficiently, and do not leave any regrets.' The Buddha further told the assembly: 'After my Nirvana, you, the assembly, should practice diligently, quickly escape the three realms of existence (desire realm, form realm, formless realm), and no longer be lazy, distracted, or indulgent.'

At that time, all the heavenly beings and the four assemblies of the world, encountering the light of Nirvana, those who gazed upon the Buddha, all the afflictions of the three evil paths (hell, hungry ghosts, animals), the eight difficulties (eight conditions that make it difficult to practice the Dharma), all the worldly human and heavenly afflictions, the four grave offenses (killing, stealing, sexual misconduct, lying), the five rebellious acts (killing one's father, killing one's mother, killing an Arhat, causing disunity in the Sangha, shedding the blood of a Buddha), and other extremely evil karmic offenses, were all eternally extinguished without remainder, and all attained liberation.

At that time, the World Honored One manifested his body of purple-tinged gold, diligently told the assembly, and after showing it, he put on his Sanghati robe (outer robe) as usual.

The Great Nirvana Sutra, Chapter Two: Returning to the Source

The Buddha further told the assembly: 'Now my time has come, and my whole body is in pain.' Having said these words, he immediately entered the first Dhyana, and with the light of Nirvana, he surveyed the world, and entered the Samadhi of extinction.

At that time, the words of the World Honored One were not yet finished, and he entered the first Dhyana, from the first Dhyana he emerged and entered the second Dhyana, from the second Dhyana he emerged and entered the third Dhyana, from the third Dhyana he emerged and entered the fourth Dhyana, from the fourth Dhyana he emerged and entered the sphere of infinite space, from the sphere of infinite space he emerged and entered the sphere of infinite consciousness, from the sphere of infinite consciousness he emerged and entered the sphere of nothingness, from

不用出入非想非非想處、從非非想處出入滅盡定；從滅盡定出還入非想非非想處、從非非想出入不用處、從不用出入無邊識處、從無邊識處出入虛空處、從空處出入第四禪、從四禪出入第三禪、從三禪出入第二禪、從二禪出入第一禪。

爾時，世尊如是逆順入諸禪已，普告大眾：「我以甚深波若遍觀三界一切六道，諸山、大海、大地含生，如是三界，根本性離，畢竟寂滅，同虛空相。無名、無識，永斷諸有，本來平等，無高下想。無見、無聞、無覺、無知，不可繫縛、不可解脫。無眾生、無壽命，不生、不起、不盡、不滅。非世間、非非世間，涅槃、生死皆不可得，二際平等。等諸法故，閑居靜住無所施為，究竟安置必不可得。從無住法，法性施為，斷一切相，一無所有。法相如是，其知是者，名出世人；是事不知，名生死始。汝等大眾，應斷無明、滅生死始。」

爾時，世尊說是語已，復入超禪，從初禪出入第三禪、從三禪出入虛空處、從虛空出入無所有處、從無所有出入滅盡想定；從滅盡定出次第還入至非想非非想處、從非非想出入無邊識處、從識處出入第四禪、從四禪出入第二禪、從二禪出入于初禪。

如是逆順入超禪已，復告大眾：「我以摩訶般若遍觀三界有情、無情，一切人法，悉皆究

【現代漢語翻譯】現代漢語譯本：不從非想非非想處（既非有想也非無想的禪定境界）出入，也不從非非想處出入滅盡定（一種完全停止意識活動的禪定）；從滅盡定出來后，也不再進入非想非非想處，不從非非想處出入不用處（一種無所用心的禪定境界），不從不用處出入無邊識處（感知無限意識的禪定境界），不從無邊識處出入虛空處（感知無限虛空的禪定境界），不從虛空處出入第四禪（禪定的一種境界），不從第四禪出入第三禪，不從第三禪出入第二禪，不從第二禪出入第一禪。那時，世尊這樣逆向和順向地進入各種禪定后，普遍地告訴大眾：『我以甚深的般若（智慧）遍觀三界（欲界、色界、無色界）一切六道（天道、人道、阿修羅道、畜生道、餓鬼道、地獄道），以及諸山、大海、大地所包含的生命，這樣的三界，其根本性質是分離的，最終是寂靜的，與虛空相同。沒有名稱，沒有意識，永遠斷絕各種存在，本來就是平等的，沒有高下的分別。沒有見，沒有聞，沒有覺，沒有知，不可被束縛，也不可被解脫。沒有眾生，沒有壽命，不生，不起，不盡，不滅。既非世間，也非非世間，涅槃（解脫）和生死都不可得，兩者是平等的。因為諸法平等，所以閑居靜住，無所作為，最終的安置是不可得的。從無住的法性出發，進行施為，斷絕一切相，一無所有。法相就是這樣，知道這個道理的人，叫做出世之人；不知道這個道理的人，叫做生死的開始。你們大眾，應當斷除無明（愚昧），滅除生死的開始。』那時，世尊說完這些話后，又進入超越禪定，從初禪出來進入第三禪，從第三禪出來進入虛空處，從虛空處出來進入無所有處（感知一無所有的禪定境界），從無所有處出來進入滅盡想定；從滅盡定出來后，依次返回進入非想非非想處，從非非想處出來進入無邊識處，從無邊識處出來進入第四禪，從第四禪出來進入第二禪，從第二禪出來進入初禪。這樣逆向和順向地進入超越禪定后，又告訴大眾：『我以摩訶般若（大智慧）遍觀三界有情（有情識的生命）和無情（無情識的事物），一切人法，都徹底地瞭解了。』

【English Translation】 English version: Not entering or exiting the Neither-perception-nor-non-perception realm (a meditative state that is neither with perception nor without perception), nor exiting the Neither-perception-nor-non-perception realm to enter the cessation of perception and feeling (a meditative state of complete cessation of consciousness); after emerging from the cessation of perception and feeling, not re-entering the Neither-perception-nor-non-perception realm, not exiting the Neither-perception-nor-non-perception realm to enter the realm of nothingness (a meditative state of no intention), not exiting the realm of nothingness to enter the realm of infinite consciousness (a meditative state of perceiving infinite consciousness), not exiting the realm of infinite consciousness to enter the realm of infinite space (a meditative state of perceiving infinite space), not exiting the realm of infinite space to enter the fourth dhyana (a meditative state), not exiting the fourth dhyana to enter the third dhyana, not exiting the third dhyana to enter the second dhyana, not exiting the second dhyana to enter the first dhyana. At that time, after the World Honored One had entered these various dhyanas in both forward and reverse order, he universally addressed the assembly: 'With profound prajna (wisdom), I have thoroughly observed all the six realms (realms of gods, humans, asuras, animals, hungry ghosts, and hell beings) of the three realms (desire realm, form realm, and formless realm), as well as the mountains, oceans, and all living beings contained within the earth. These three realms are fundamentally separate, ultimately tranquil, and like empty space. They are without name, without consciousness, eternally cut off from all existence, originally equal, without any distinction of high or low. There is no seeing, no hearing, no feeling, no knowing, neither bound nor liberated. There are no sentient beings, no lifespan, no birth, no arising, no ending, no extinction. They are neither worldly nor unworldly, neither nirvana (liberation) nor samsara (cycle of birth and death) can be attained, both are equal. Because all dharmas are equal, one dwells in quietude, without action, and ultimate settlement is unattainable. From the dharma nature of non-abiding, one acts, cutting off all forms, and there is nothing. Such is the nature of dharma; one who knows this is called a person who has transcended the world; one who does not know this is called the beginning of birth and death. You, the assembly, should cut off ignorance and extinguish the beginning of birth and death.' At that time, after the World Honored One had spoken these words, he again entered transcendent dhyana, exiting the first dhyana to enter the third dhyana, exiting the third dhyana to enter the realm of infinite space, exiting the realm of infinite space to enter the realm of nothingness, exiting the realm of nothingness to enter the cessation of perception and feeling; after emerging from the cessation of perception and feeling, he sequentially returned to the Neither-perception-nor-non-perception realm, exiting the Neither-perception-nor-non-perception realm to enter the realm of infinite consciousness, exiting the realm of infinite consciousness to enter the fourth dhyana, exiting the fourth dhyana to enter the second dhyana, and exiting the second dhyana to enter the first dhyana. Having entered transcendent dhyana in both forward and reverse order, he again addressed the assembly: 'With mahaprajna (great wisdom), I have thoroughly observed all sentient beings (beings with consciousness) and non-sentient things (things without consciousness) in the three realms, and all human dharmas, and have completely understood them.'

竟，無繫縛者、無解脫者。無主、無依，不可攝持。不出三界，不入諸有。本來清凈無垢、無煩惱，與虛空等，不平等、非不平等，盡諸動念，思想心息，如是法相，名大涅槃。真見此法，名為解脫，凡夫不知，名曰無明。」

作是語已，復入超禪，從初禪出乃至入滅盡定、從滅盡定出乃至入初禪。如是逆順入超禪已，復告大眾：「我以佛眼遍觀三界一切諸法，無明本際性本解脫，於十方求了不能得，根本無故，所因枝葉皆悉解脫。無明解脫故，乃至老、死皆得解脫。以是因緣，我今安住常寂滅光，名大涅槃。」

爾時，阿難無極悲哀、憂愁、痛苦、心狂慌亂、情識昏迷，如重醉人都無知覺，不見四眾，不知如來已入涅槃、為未涅槃？

爾時，世尊如是三過從超入諸禪定遍觀法界，普為大眾三反說法，如來如是展轉二十七反，入諸禪定。阿難以不知故，佛入一禪即致一問，如是二十七反，問阿泥樓逗：「佛已涅槃、為未涅槃？」阿泥樓逗深知如來入諸禪定，二十七反皆答阿難：「佛未涅槃。」爾時，一切大眾皆悉慌亂，都不覺知如來涅槃、為未涅槃？

爾時，世尊三反入諸禪定，三反示誨眾已，於七寶床右脅而臥，頭枕北方、足指南方、面向西方、後背東方，其七寶床微妙瓔珞以為莊嚴，娑

【現代漢語翻譯】現代漢語譯本：

『最終，沒有被束縛的人，也沒有被解脫的人。沒有主宰，沒有依靠，不可被執取。不超出三界，不進入諸有。本來清凈無垢、沒有煩惱，與虛空相等，不平等也非不平等，一切動念都止息，思想心念都寂滅，這樣的法相，名為大涅槃。真正見到此法，名為解脫，凡夫不瞭解，稱為無明。』說完這些話后，佛陀再次進入超禪定，從初禪出定，乃至進入滅盡定，又從滅盡定出定，乃至進入初禪。這樣逆順地進入超禪定后，佛陀又告訴大眾：『我以佛眼遍觀三界一切諸法，無明的根本自性本來就是解脫的，在十方尋求都不能找到，因為根本不存在，所以由它而生的枝葉也都全部解脫。無明解脫了，乃至老、死也都得到解脫。因為這個緣故，我現在安住在常寂滅的光明中，名為大涅槃。』當時，阿難極其悲哀、憂愁、痛苦、心神狂亂、情緒昏迷，像一個喝醉酒的人一樣，完全沒有知覺，看不見四眾，不知道如來已經入涅槃還是沒有入涅槃？這時，世尊這樣三次從超禪定進入各種禪定，遍觀法界，普遍為大眾三次說法，如來這樣輾轉二十七次，進入各種禪定。阿難因為不瞭解，佛陀進入一次禪定就問一次，這樣二十七次，問阿泥樓逗：『佛陀已經涅槃了嗎？還是沒有涅槃？』阿泥樓逗深知如來進入各種禪定，二十七次都回答阿難：『佛陀沒有涅槃。』當時，一切大眾都非常慌亂，都不知道如來是已經涅槃還是沒有涅槃？這時，世尊三次進入各種禪定，三次開示教誨大眾后，在七寶床上右脅而臥，頭枕北方、腳指南方、面向西方、後背東方，那七寶床用微妙的瓔珞作為莊嚴，娑

【English Translation】 English version:

'Ultimately, there is no one bound, nor is there anyone liberated. There is no master, no reliance, and nothing that can be grasped. It does not go beyond the Three Realms, nor does it enter into any of the existences. It is originally pure and without defilement, without afflictions, equal to space, neither equal nor unequal, all movements of thought cease, and the mind of thinking is extinguished. Such is the characteristic of the Dharma, called the Great Nirvana. Truly seeing this Dharma is called liberation, but ordinary people do not understand it, and it is called ignorance.' After saying these words, the Buddha again entered into super-meditation, emerging from the first dhyana, and then entering into the cessation of perception and feeling, and then emerging from the cessation of perception and feeling, and then entering into the first dhyana. Having entered into super-meditation in this reverse and forward manner, the Buddha then told the assembly: 'With the Buddha's eye, I have observed all dharmas in the Three Realms, and the fundamental nature of ignorance is originally liberated. Seeking it in the ten directions, it cannot be found, because it does not fundamentally exist, and therefore all the branches and leaves that arise from it are also liberated. Because ignorance is liberated, even old age and death are also liberated. For this reason, I now abide in the light of constant stillness and extinction, which is called the Great Nirvana.' At that time, Ananda was extremely sorrowful, worried, in pain, his mind was frantic and confused, and his emotions were in a daze, like a drunk person, completely without awareness, unable to see the four assemblies, and not knowing whether the Tathagata had entered Nirvana or not? At this time, the World Honored One, in this way, three times entered into various dhyanas from super-meditation, observing the entire Dharma realm, and universally expounded the Dharma three times for the assembly. The Tathagata, in this way, twenty-seven times, entered into various dhyanas. Because Ananda did not understand, each time the Buddha entered a dhyana, he would ask once, and in this way, twenty-seven times, he asked Anuruddha: 'Has the Buddha entered Nirvana, or has he not entered Nirvana?' Anuruddha, knowing deeply that the Tathagata was entering various dhyanas, answered Ananda twenty-seven times: 'The Buddha has not entered Nirvana.' At that time, the entire assembly was in a state of panic, and they did not know whether the Tathagata had entered Nirvana or not? At this time, the World Honored One, having entered into various dhyanas three times, and having instructed and taught the assembly three times, lay down on his right side on the seven-jeweled bed, with his head to the north, his feet to the south, his face to the west, and his back to the east. The seven-jeweled bed was adorned with exquisite jeweled ornaments, and the Sa

羅樹林四雙八隻——西方一雙在如來前、東方一雙在如來后、北方一雙在佛之首、南方一雙在佛之足。爾時，世尊娑羅林下寢臥寶床，于其中夜入第四禪，寂然無聲。於是時頃，便般涅槃。大覺世尊入涅槃已，其娑羅林東西二雙合為一樹、南北二雙合為一樹，垂覆寶床蓋於如來，其樹即時慘然變白，猶如白鶴，枝葉、花果、皮干悉皆爆裂墮落，漸漸枯悴，摧折無餘。

爾時，十方無數萬億恒河沙普佛世界一切大地皆大震動，出種種音唱言：「苦哉！苦哉！世界空虛。」演出無常苦空哀嘆之聲。爾時，十方世界一切諸山——目真鄰陀山、摩訶目真鄰陀山、鐵圍山、大鐵圍山、諸須彌山、香山、寶山、金山、黑山、一切大地所有諸山——一時震裂，悉皆崩倒，出大音聲，震吼世界，唱言：「苦哉！苦哉！如何一旦世間孤露，慧日滅沒大涅槃山？一切眾生喪真慈父，失所敬天無瞻仰者。」爾時，十方世界一切大海，悉皆混濁沸涌濤波，出種種音唱言：「苦哉！苦哉！正覺已滅，眾生罪苦，長夜久流生死大海，迷失正路何由解脫？」爾時，一切江河、溪澗、溝壑、川流、泉源、渠井、浴池，悉皆傾覆，水盡枯涸。

爾時，十方世界大地虛空，寂然大闇，日月精光悉無復照，黑闇愁惱彌布世界。於是時間，忽然黑風

【現代漢語翻譯】現代漢語譯本娑羅樹林中有四雙八棵樹——西方一雙在如來（Tathagata，佛的稱號）前，東方一雙在如來后，北方一雙在佛的頭頂，南方一雙在佛的腳下。當時，世尊（Bhagavan，佛的稱號）在娑羅樹林下的寶床上安臥，於半夜時分進入第四禪定（Dhyana，佛教的禪定境界），寂靜無聲。就在那時，他進入了涅槃（Nirvana，佛教的最高境界，指解脫）。大覺世尊入涅槃后，娑羅樹林東西兩雙樹合為一棵，南北兩雙樹合為一棵，垂下枝葉覆蓋在寶床上，遮蓋著如來。這些樹立刻變得慘白，如同白鶴一般，枝葉、花果、樹皮都爆裂墜落，漸漸枯萎，最終摧折殆盡。當時，十方無數萬億恒河沙數（Ganges sand，形容極多的數量）的普佛世界（Buddha-ksetra，佛所教化的世界）的一切大地都劇烈震動，發出各種聲音，唱道：『苦啊！苦啊！世界空虛了。』發出無常、苦空、哀嘆的聲音。當時，十方世界的一切山脈——目真鄰陀山（Mucilinda，山名）、摩訶目真鄰陀山（Mahamucilinda，大目真鄰陀山）、鐵圍山（Cakravada，環繞世界的山）、大鐵圍山（Mahacakravada，大鐵圍山）、諸須彌山（Sumeru，世界中心的山）、香山、寶山、金山、黑山，以及一切大地上的所有山脈——同時震裂，全部崩塌，發出巨大的聲音，震動世界，唱道：『苦啊！苦啊！為何世間突然孤立無援，智慧的太陽熄滅，涅槃山崩塌？一切眾生失去了真正的慈父，失去了所敬仰的天，再也沒有可以瞻仰的對象。』當時，十方世界的一切大海，都變得渾濁沸騰，波濤洶涌，發出各種聲音，唱道：『苦啊！苦啊！正覺（Sambodhi，指佛的覺悟）已經滅度，眾生罪苦，長久地在生死大海中漂流，迷失了正路，如何才能解脫？』當時，一切江河、溪澗、溝壑、川流、泉源、水渠、浴池，全部傾覆，水都乾涸了。當時，十方世界的大地虛空，一片寂靜黑暗，日月的光輝全部消失，不再照耀，黑暗和憂愁瀰漫整個世界。就在這時，忽然颳起了黑風。

【English Translation】 English version In the Sal grove, there were four pairs, eight trees—one pair to the west in front of the Tathagata (a title for the Buddha), one pair to the east behind the Tathagata, one pair to the north at the Buddha's head, and one pair to the south at the Buddha's feet. At that time, the Bhagavan (another title for the Buddha) was lying on a jeweled bed under the Sal trees, and in the middle of the night, he entered the fourth Dhyana (a state of meditative absorption), silent and without sound. At that very moment, he entered Nirvana (the ultimate state of liberation). After the Greatly Awakened Bhagavan entered Nirvana, the two pairs of Sal trees to the east and west merged into one tree, and the two pairs to the north and south merged into one tree, their branches hanging down to cover the jeweled bed, sheltering the Tathagata. The trees immediately turned a ghastly white, like white cranes, their branches, leaves, flowers, fruits, and bark all bursting open and falling, gradually withering, and finally collapsing completely. At that time, all the lands of the countless billions of Ganges sand (an expression for a very large number) of Buddha-ksetras (Buddha-fields) in the ten directions shook violently, emitting various sounds, crying out: 'Woe! Woe! The world is empty.' They produced sounds of impermanence, suffering, emptiness, and lamentation. At that time, all the mountains in the ten directions—Mount Mucilinda, Mount Mahamucilinda, Mount Cakravada, Mount Mahacakravada, all the Mount Sumerus, Fragrant Mountains, Jeweled Mountains, Golden Mountains, Black Mountains, and all the mountains on all the lands—simultaneously cracked, all collapsing, emitting great sounds, shaking the world, crying out: 'Woe! Woe! How is it that the world is suddenly orphaned, the sun of wisdom extinguished, and the mountain of Nirvana collapsed? All beings have lost their true compassionate father, lost the heaven they revered, and have no one to look up to.' At that time, all the great oceans in the ten directions became turbid and boiling, with surging waves, emitting various sounds, crying out: 'Woe! Woe! The Sambodhi (Enlightenment) has passed away, beings are suffering from their sins, drifting for a long time in the great ocean of birth and death, lost on the right path, how can they be liberated?' At that time, all the rivers, streams, ravines, torrents, springs, canals, and bathing pools all overturned, and the water dried up. At that time, the earth and the void in the ten directions were in a silent darkness, the light of the sun and moon completely disappeared, no longer shining, and darkness and sorrow spread throughout the world. At that moment, a black wind suddenly arose.

鼓怒驚振，吹扇塵沙彌闇世界。爾時大地一切卉木、藥草、諸樹、花果、枝葉，悉皆摧折，碎落無遺。

於是時頃，十方世界一切諸天，遍滿虛空，哀號悲嘆，震動三千大千世界；雨無數百千種種上妙天香天花，遍滿三千大千世界，𧂐高須彌供養如來；于上空中復雨無數天幢、天幡、天瓔珞、天軒蓋、天寶珠，遍滿虛空，變成寶臺，四面珠瓔、七寶絞絡，光明華彩，供養如來；于上空中復奏無數微妙天樂，鼓吹絃歌，出種種音，唱言：「苦哉！苦哉！佛已涅槃，世界空虛，群生眼滅，煩惱羅剎大欲流行，行苦相續痛輪不息。」

爾時，阿難心慌迷悶，都不覺知，不識如來已入涅槃、未入涅槃？唯見非恒境界，復問樓逗：「佛涅槃耶？」樓逗答言：「大覺世尊已入涅槃。」爾時阿難聞是語已，悶絕躄地，猶如死人，寂無氣息，冥冥不曉。

爾時，樓逗以清冷水灑阿難面，扶之令起，以善方便而慰喻之，語阿難言：「哀哉！哀哉！痛苦奈何！奈何！莫大愁毒熱惱亂心。如來化緣周畢，一切人天無能留者。苦哉！苦哉！奈何！奈何！何期今日人天之師為事究竟，無能留者。奈何！我與汝等，且共裁抑。」復慰喻言：「阿難！佛雖涅槃，而有舍利、無上法寶常住於世，能為眾生而作歸依。我與汝等當勤精進

【現代漢語翻譯】現代漢語譯本：狂風怒號，震耳欲聾，吹起的塵土沙礫遮蔽了整個世界。那時，大地上所有的草木、藥草、樹木、花果、枝葉，都被摧毀折斷，碎落無遺。這時，十方世界的所有諸天，遍佈虛空，哀號悲嘆，震動了三千大千世界；降下無數百千種上妙的天香天花，遍佈三千大千世界，堆積如須彌山（佛教中的聖山）般高，供養如來（佛陀）；在空中又降下無數天幢、天幡、天瓔珞、天軒蓋、天寶珠，遍佈虛空，變成寶臺，四面以珠瓔、七寶交織裝飾，光明華麗，供養如來；在空中又奏起無數微妙的天樂，鼓樂齊鳴，絃歌並奏，發出各種聲音，唱道：『苦啊！苦啊！佛陀已經涅槃（佛教中的寂滅），世界空虛，眾生的眼睛熄滅，煩惱羅剎（惡鬼）的慾望大行其道，痛苦的輪迴持續不斷。』這時，阿難（佛陀的十大弟子之一）心慌意亂，迷茫不知，不知道如來是已經涅槃還是沒有涅槃？只看到非同尋常的景象，於是問樓逗：『佛陀涅槃了嗎？』樓逗回答說：『大覺世尊（佛陀的尊稱）已經涅槃。』這時，阿難聽到這話，昏厥倒地，像死人一樣，寂靜無聲，昏迷不醒。這時，樓逗用清涼的水灑在阿難的臉上，扶他起來，用善巧方便安慰他，對阿難說：『悲哀啊！悲哀啊！痛苦啊！痛苦啊！不要讓巨大的憂愁毒害擾亂你的心。如來的教化因緣已經圓滿，一切人天都無法挽留。苦啊！苦啊！奈何！奈何！怎麼會想到今天人天的導師已經功德圓滿，無法挽留。奈何！我和你等，暫且共同克制悲傷。』又安慰他說：『阿難！佛陀雖然涅槃，但還有舍利（佛陀火化后的遺骨）、無上的法寶常住在世，能夠作為眾生的歸依。我和你等應當勤奮精進。

【English Translation】 English version: The wind roared and shook violently, blowing dust and sand that darkened the world. At that time, all the plants, herbs, trees, flowers, fruits, and leaves on the earth were destroyed, broken, and scattered without a trace. Then, all the devas (gods) of the ten directions filled the sky, wailing and lamenting, shaking the three thousand great thousand worlds; they rained down countless hundreds and thousands of exquisite heavenly fragrances and flowers, covering the three thousand great thousand worlds, piling up as high as Mount Sumeru (the sacred mountain in Buddhism), offering them to the Tathagata (Buddha); in the sky, they also rained down countless heavenly banners, pennants, necklaces, canopies, and precious jewels, filling the sky, transforming into jeweled platforms, adorned on all sides with pearl necklaces and seven treasures, shining with brilliant light, offering them to the Tathagata; in the sky, they also played countless exquisite heavenly music, with drums and strings, producing various sounds, chanting: 'Suffering! Suffering! The Buddha has entered Nirvana (the state of enlightenment and liberation in Buddhism), the world is empty, the eyes of sentient beings are extinguished, the desires of the Rakshasa (demons) of afflictions are rampant, and the cycle of suffering continues without end.' At that time, Ananda (one of the ten great disciples of the Buddha) was flustered and confused, not knowing whether the Tathagata had entered Nirvana or not? He only saw extraordinary scenes, so he asked Lou Dou: 'Has the Buddha entered Nirvana?' Lou Dou replied: 'The Great Awakened World Honored One (a respectful title for the Buddha) has entered Nirvana.' At that time, Ananda, upon hearing these words, fainted and fell to the ground, like a dead person, silent and unconscious. At that time, Lou Dou sprinkled cool water on Ananda's face, helped him up, and comforted him with skillful means, saying to Ananda: 'Alas! Alas! Suffering! Suffering! Do not let great sorrow and poison disturb your mind. The Tathagata's teaching mission is complete, and no one in the human and heavenly realms can keep him. Suffering! Suffering! Alas! Alas! How could we have thought that today the teacher of humans and devas has completed his work, and cannot be kept. Alas! You and I, let us temporarily restrain our grief together.' He further comforted him, saying: 'Ananda! Although the Buddha has entered Nirvana, there are still relics (the remains of the Buddha after cremation) and the supreme Dharma treasures that remain in the world, which can serve as a refuge for sentient beings. You and I should diligently strive forward.'

，以佛法寶授與眾生，令脫眾苦，報如來恩。」爾時阿難聞慰喻已，漸得醒悟，哽咽流淚，悲不自勝。

其拘尸那城娑羅林間，縱廣三十二由旬，天人大眾皆悉遍滿，尖頭針鋒受無量眾，間無空缺不相障蔽。爾時，無數億菩薩一切大眾悉皆迷悶，昏亂濁心，都不覺知如來涅槃及未涅槃？唯見非恒變動，一時同問樓逗：「佛涅槃耶？」爾時，樓逗告諸大眾一切天人：「大覺世尊已入涅槃。」

爾時，無數一切大眾聞是語已，一時昏迷悶絕躄地，苦毒入心，厄聲不出，其中或有隨佛滅者、或失心者、或身心戰掉者、或互相執手哽咽流淚者、或常捶胸大叫者、或舉手拍頭自拔髮者、或有唱言：「痛哉！痛哉！荼毒苦。」者、或有唱言：「如來涅槃一何疾哉！」或有唱言：「失我所敬天」者、或有嘆言：「世界空虛、眾生眼滅」者、或有嘆言：「煩惱大鬼已流行」者、或有嘆言：「眾生善芽種子滅」者、或有嘆言：「魔王欣慶解甲冑」者、或自呵責身心無常觀者、或有正觀得解脫者、或有傷嘆無歸依者、中有遍體血現流灑地者，如是異類殊音，一切大眾哀聲普震一切世界。

爾時，娑婆世界主尸棄大梵天王知佛已入涅槃，與諸天眾即從初禪飛空而下，舉聲大哭，流淚悲咽，投如來前，悶絕躄地，久乃穌醒；

【現代漢語翻譯】現代漢語譯本：以佛法的珍寶教導眾生，使他們脫離各種痛苦，以此報答如來的恩德。」當時，阿難聽了安慰開導后，漸漸清醒過來，哽咽流淚，悲傷得不能自已。在拘尸那城的娑羅樹林間，縱橫三十二由旬（古印度長度單位），天人和大眾都遍佈其中，即使是針尖大小的地方也容納了無數的人，彼此之間沒有空隙，也不互相遮擋。當時，無數億的菩薩和所有大眾都感到迷茫困惑，心神昏亂不清，完全不知道如來是否已經涅槃。他們只看到無常的變化，一時都問樓逗（佛陀弟子）說：「佛陀涅槃了嗎？」當時，樓逗告訴所有大眾和天人：「大覺世尊已經入涅槃了。」當時，無數的大眾聽到這話后，一時昏迷，暈倒在地，痛苦深入內心，哽咽得說不出話來。其中，有的跟隨佛陀一起滅度，有的失去了理智，有的身心顫抖，有的互相拉著手哽咽流淚，有的捶胸大叫，有的舉手拍頭，自己拔頭髮，有的喊著說：「痛苦啊！痛苦啊！真是劇烈的痛苦。」有的喊著說：「如來涅槃怎麼這麼快啊！」有的喊著說：「失去了我所敬仰的天人。」有的嘆息說：「世界空虛，眾生的眼睛滅了。」有的嘆息說：「煩惱的大鬼已經開始流行。」有的嘆息說：「眾生善良的種子滅絕了。」有的嘆息說：「魔王欣喜地卸下了盔甲。」有的呵責自己沒有修習身心無常的觀想，有的通過正觀得到了解脫，有的悲傷嘆息失去了依靠，有的全身流血灑在地上。像這樣各種不同的聲音，所有大眾的哀號聲震動了整個世界。當時，娑婆世界的主宰尸棄大梵天王（色界初禪天之主）知道佛陀已經入涅槃，就和諸天眾一起從初禪天飛到空中，大聲哭泣，流著眼淚悲傷地抽泣，投身到如來面前，昏迷倒地，過了很久才甦醒過來。

【English Translation】 English version: 'To bestow the treasure of the Buddha's teachings upon all beings, enabling them to escape all suffering, and thus repay the kindness of the Tathagata.' At that time, Ananda, having heard the comforting words, gradually regained his senses, choked with sobs and tears, overcome with grief. In the Sala Grove of Kushinagar, spanning thirty-two yojanas (an ancient Indian unit of distance) in length and breadth, the multitude of gods and humans were completely filling the space. Even the tip of a needle could accommodate countless beings, with no gaps or obstructions. At that time, countless billions of Bodhisattvas and all the great assembly were bewildered and confused, their minds clouded and turbid, completely unaware whether the Tathagata had entered Nirvana or not. They only witnessed impermanent changes, and together they asked Lou Dou (a disciple of the Buddha), 'Has the Buddha entered Nirvana?' At that time, Lou Dou informed all the great assembly and gods, 'The Great Awakened World Honored One has entered Nirvana.' At that time, countless members of the great assembly, upon hearing these words, fainted and collapsed to the ground, their hearts filled with anguish, unable to speak through their sobs. Among them, some followed the Buddha into extinction, some lost their minds, some trembled in body and mind, some held each other's hands, weeping and sobbing, some beat their chests and cried out loudly, some raised their hands and struck their heads, pulling out their hair, some cried out, 'Painful! Painful! Such bitter suffering!' Some cried out, 'How quickly the Tathagata has entered Nirvana!' Some cried out, 'We have lost the heavenly being we revered!' Some lamented, 'The world is empty, the eyes of beings are extinguished!' Some lamented, 'The great demons of afflictions are now rampant!' Some lamented, 'The seeds of goodness in beings are destroyed!' Some lamented, 'The demon king is rejoicing, having laid down his armor!' Some rebuked themselves for not cultivating the contemplation of the impermanence of body and mind, some attained liberation through right contemplation, some lamented in sorrow for having lost their refuge, and some had blood flowing from their entire bodies, splattering on the ground. Such were the diverse sounds, and the cries of sorrow from the entire assembly shook the whole world. At that time, the lord of the Saha world, the great Brahma King Shiki (lord of the first dhyana heaven in the realm of form), knowing that the Buddha had entered Nirvana, together with the heavenly host, descended from the first dhyana heaven, crying loudly, weeping and sobbing sorrowfully, throwing himself before the Tathagata, fainting and collapsing to the ground, and only after a long time did he regain consciousness.

哀不自勝，即于佛前以偈悲嘆：

「世尊往昔本誓願，　　為我等故居忍土，　乃隱無量自在力，　　貧所樂法度眾生。　方便逐宜隨應說，　　眾生無不受安樂，　誘進令出三有苦，　　究竟皆至涅槃道。　如來慈母育眾生，　　普飲眾生大悲乳，　何期一旦忽舍離，　　人天孤露無所依。　痛哉眾生善種芽，　　無天甘露令增長，　善芽漸漸衰滅已，　　罪業相牽墮惡道。　奈何世界悉空虛，　　眾生正慧眼已滅，　既行無明黑闇中，　　墮落三有淪溺苦。　奈何眾生罪無救，　　愿依舍利得解脫，　勸請如來大悲力，　　救護令我脫苦地。　何其痛哉此惡世，　　如來棄我入涅槃。」

爾時，釋提桓因與諸大眾從空而下，唱言：「苦哉！苦哉！」發聲大哭，悲泣流淚，投如來前，悶絕躄地，久乃穌醒；悲哀哽咽，胡跪佛前，說偈哀嘆：

「如來歷劫行苦行，　　普為我等群生故，　得成無上正覺道，　　等育眾生如一子。　施法藥中為上藥，　　療病醫中為勝醫，　大慈悲云蔭眾生，　　甘露慧雨雨一切。　慧日光照無明闇，　　無明眾生見聖道，　聖月慈光照六趣，　　三有蒙光脫眾苦。　何期於今舍大慈？　　已入涅槃眾不見。　本誓大悲今何在？　　

【現代漢語翻譯】現代漢語譯本悲傷得無法自持，便在佛前用偈語悲嘆：『世尊您往昔的本願，是爲了我們才居住在這堪忍的世界，您隱藏了無量的自在神力，以貧賤所樂的教法來度化眾生。您方便地根據不同情況隨宜說法，眾生沒有不得到安樂的，您引導他們脫離三有（欲界、色界、無色界）的痛苦，最終都到達涅槃的道路。如來如同慈母養育眾生，普遍以大悲的乳汁哺育眾生，怎料想您一旦忽然捨棄我們，人天都孤苦無依。可悲啊，眾生善良的種子剛剛萌芽，沒有甘露來滋養增長，善芽漸漸衰敗滅亡后，罪業相牽引，將墮入惡道。奈何這個世界都變得空虛，眾生正確的智慧之眼已經熄滅，既然行走在無明的黑暗中，就會墮落三有，沉溺於痛苦。奈何眾生的罪業無法救贖，愿依靠您的舍利得到解脫，懇請如來您的大悲之力，救護我們脫離苦難之地。多麼悲痛啊，這個罪惡的世界，如來您竟然捨棄我們進入涅槃。』

這時，釋提桓因（帝釋天）與諸大眾從空中下來，高呼：『苦啊！苦啊！』發出巨大的哭聲，悲傷地流著眼淚，投身在如來面前，昏厥倒地，過了很久才甦醒；悲哀地哽咽著，跪在佛前，用偈語哀嘆：『如來您歷經劫數修行苦行，都是爲了我們這些眾生，才成就了無上正覺的佛道，平等地養育眾生如同一個孩子。您在施予的法藥中是最好的藥，在治療疾病的醫生中是最好的醫生，您以大慈悲的雲朵廕庇眾生，以甘露般的智慧之雨滋潤一切。智慧的日光照耀無明的黑暗，無明的眾生得以見到聖道，聖潔的月光慈悲地照耀六道（天、人、阿修羅、畜生、餓鬼、地獄），三有（欲界、色界、無色界）都蒙受光明，脫離痛苦。怎料想您如今捨棄大慈悲？已經進入涅槃，我們再也見不到您了。您本來的誓願和大悲心如今在哪裡？』

【English Translation】 English version Unable to contain their sorrow, they lamented before the Buddha with verses: 'World Honored One, your original vow in the past was to dwell in this Saha world for our sake, You concealed your immeasurable power of self-mastery, and used the Dharma that the poor delight in to liberate sentient beings. You expediently spoke according to the circumstances, and all sentient beings received peace and joy, You guided them to escape the suffering of the three realms (desire realm, form realm, formless realm), and ultimately all reached the path of Nirvana. The Tathagata is like a compassionate mother nurturing sentient beings, universally feeding them with the milk of great compassion, How could we have imagined that you would suddenly abandon us, leaving gods and humans orphaned and without refuge. Alas, the seeds of goodness in sentient beings have just sprouted, and there is no sweet dew to nourish their growth, As the good sprouts gradually wither and die, they will be drawn by karmic forces and fall into evil paths. How can the world be so empty, the eyes of true wisdom in sentient beings have been extinguished, Since they walk in the darkness of ignorance, they will fall into the three realms and drown in suffering. How can the sins of sentient beings be saved? May we rely on your relics to attain liberation, We implore the great compassionate power of the Tathagata to protect us and deliver us from this land of suffering. How painful it is, this evil world, that the Tathagata has abandoned us and entered Nirvana.'

At that time, Shakra Devanam Indra (the lord of the gods) and the great assembly descended from the sky, crying out, 'Suffering! Suffering!' They wept loudly, tears streaming down their faces, and threw themselves before the Tathagata, fainting and collapsing to the ground. After a long time, they revived; sobbing with grief, they knelt before the Buddha and lamented with verses: 'Tathagata, you practiced asceticism for countless kalpas, all for the sake of us sentient beings, You attained the unsurpassed enlightenment of Buddhahood, and nurtured all sentient beings equally like your own child. Among the medicines you give, you are the best medicine, and among the doctors who heal diseases, you are the best doctor, You cover sentient beings with the clouds of great compassion, and nourish all with the rain of wisdom like sweet dew. The sunlight of wisdom illuminates the darkness of ignorance, and ignorant sentient beings are able to see the holy path, The holy moonlight of compassion shines upon the six realms (gods, humans, asuras, animals, hungry ghosts, hells), and the three realms (desire realm, form realm, formless realm) receive light and escape suffering. How could we have imagined that you would abandon your great compassion today? You have already entered Nirvana, and we can no longer see you. Where is your original vow and great compassion now?'

棄捨眾生如涕唾。　我等一切諸眾生，　　如犢失母必當死，　四眾互相執手哭，　　捶胸大哀動三界。　苦哉苦哉諸有人，　　如何一旦盡孤露，　我等福盡苦何甚？　　善芽燋燃無復潤。　唯愿法寶舍利光，　　照我令脫三有苦。　哀哉痛哉我等眾，　　幾何重得見如來？」

爾時，樓逗悲哀號泣，傷悼無量，胡跪佛前，以偈悲讚：

「正覺法王育我等，　　飲我法乳長法身，　眾生法身未成立，　　又復慧命少資糧。　應以八音常演暢，　　令眾聞已悉悟道；　常放大慈五色光，　　令眾蒙光皆解脫。　如何今日永涅槃？　　行苦眾生何依趣？　苦哉！世尊舍大悲，　　我等孤窮必當死。　雖知世尊現方便，　　我等無能不悲哀。　四眾迷悶昏失心，　　哀動天地震三界，　世尊獨處大安樂，　　眾生大苦欲何之？　世尊往昔為我等，　　眾劫舍頭截手足，　得成無上正覺道，　　不久住世即涅槃。　我及四眾處無明，　　魔王欣慶舍甲冑。　哀哉世尊愿大悲，　　舍利慈光攝我等，　伏請世尊愍四眾，　　法寶流潤愿不窮。　我等不能即殞滅，　　茍存余命能幾何？　苦哉痛切難堪忍，　　重見世尊無復期。」

爾時，阿難悶絕漸醒，舉手拍頭，

【現代漢語翻譯】現代漢語譯本（佛陀）拋棄眾生如同丟棄鼻涕唾沫。我們所有這些眾生，就像失去母親的小牛必定會死亡一樣。四眾弟子互相拉著手哭泣，捶打胸膛，極度悲哀，震動了三界。苦啊，苦啊，所有的人們，怎麼一下子就都孤零零地暴露在外了呢？我們的福報已經耗盡，痛苦是多麼深重啊？善的幼苗被燒焦，再也沒有滋潤了。只希望佛法的寶藏舍利的光芒，照耀我們，使我們脫離三有（欲界、色界、無色界）的痛苦。悲哀啊，痛苦啊，我們這些眾生，要多久才能再次見到如來（佛陀）呢？」

這時，樓逗（一位弟子）悲哀地號啕大哭，傷心哀悼，無法計量，他跪在佛前，用偈頌悲傷地讚歎：

『正覺法王（佛陀）養育我們，用佛法的乳汁哺育我們，使我們的法身成長。眾生的法身還沒有建立起來，又缺乏智慧生命的資糧。應該用八種音聲（佛陀說法時的八種特質）經常宣講佛法，使眾生聽了之後都能領悟真理。經常放出大慈悲的五色光芒，使眾生蒙受光芒都能解脫。為什麼今天就要永遠涅槃（佛陀的最終寂滅）呢？在苦海中掙扎的眾生將依靠什麼呢？苦啊！世尊（佛陀）捨棄了大慈悲，我們這些孤苦伶仃的人必定會死去。雖然知道世尊是示現方便（佛陀的教化方式），我們還是無法不悲哀。四眾弟子迷茫昏亂，失去了心智，悲哀震動了天地，震動了三界。世尊獨自處於大安樂之中，眾生遭受如此巨大的痛苦，將要到哪裡去呢？世尊過去爲了我們，在無數劫中捨棄頭顱，砍斷手足，才成就了無上正覺的佛道，卻不久住世就要涅槃。我和四眾弟子都處於無明（對真理的無知）之中，魔王欣喜慶祝，脫下了鎧甲。悲哀啊，世尊，愿您大發慈悲，用舍利的慈光攝受我們，懇請世尊憐憫四眾弟子，愿佛法的寶藏永遠流傳，永不枯竭。我們不能立刻就死去，茍延殘喘又能活多久呢？痛苦啊，悲傷啊，難以忍受，想要再次見到世尊，已經沒有希望了。』

這時，阿難（佛陀的侍者）昏厥過去，漸漸醒來，舉起手拍打頭部，

【English Translation】 English version '(The Buddha) abandons sentient beings like discarding snot and spittle.' 'We, all these sentient beings, are like calves that have lost their mothers and are sure to die.' 'The four assemblies (monks, nuns, laymen, laywomen) hold each other's hands and weep, beating their chests in great sorrow, shaking the three realms.' 'How bitter, how bitter, all you people, how can you all be so suddenly left alone and exposed?' 'Our blessings are exhausted, how deep is our suffering? The sprouts of goodness are scorched and no longer nourished.' 'We only wish that the light of the Dharma treasure, the relics, would shine upon us, enabling us to escape the suffering of the three realms (desire realm, form realm, formless realm).' 'Alas, how painful, we sentient beings, how long will it be before we see the Tathagata (Buddha) again?'

At that time, Lou Dou (a disciple) wept bitterly, grieving immeasurably. He knelt before the Buddha and praised him with a sorrowful verse:

'The King of Right Enlightenment (Buddha) has nurtured us, nourished our Dharma bodies with the milk of the Dharma, causing them to grow.' 'The Dharma bodies of sentient beings have not yet been established, and they lack the resources for their wisdom lives.' 'You should constantly expound the Dharma with eight kinds of sounds (eight qualities of the Buddha's speech), so that all who hear it may awaken to the truth.' 'You should constantly emit the five-colored light of great compassion, so that all who are bathed in the light may be liberated.' 'Why must you enter Nirvana (the Buddha's final passing away) forever today? What will beings struggling in the sea of suffering rely on?' 'How bitter! The World Honored One (Buddha) has abandoned great compassion, and we, the orphaned and destitute, are sure to die.' 'Although we know that the World Honored One is manifesting skillful means (the Buddha's way of teaching), we cannot help but grieve.' 'The four assemblies are confused and disoriented, having lost their minds. Their sorrow shakes the heavens and the earth, shaking the three realms.' 'The World Honored One dwells alone in great bliss, while sentient beings suffer so greatly, where will they go?' 'In the past, for our sake, the World Honored One sacrificed his head, cut off his hands and feet in countless eons,' 'and attained the unsurpassed path of Right Enlightenment, yet he will soon enter Nirvana without dwelling in the world for long.' 'I and the four assemblies are in ignorance (ignorance of the truth), and the demon king rejoices, taking off his armor.' 'Alas, World Honored One, may you have great compassion, and with the compassionate light of your relics, gather us in,' 'We beseech the World Honored One to have pity on the four assemblies, may the treasure of the Dharma flow forever, never to be exhausted.' 'We cannot die immediately, how long can we survive by clinging to life?' 'How painful, how sorrowful, it is unbearable, there is no hope of seeing the World Honored One again.'

At that time, Ananda (the Buddha's attendant) fainted, gradually regaining consciousness, he raised his hand and struck his head,

捶胸哽咽，悲泣流淚，哀不自勝，長跪佛前，以偈悲嘆：

「我昔與佛誓願力，　　幸共同生釋種中，　如來得成正覺道，　　我為侍者二十載。　深心敬養情未足，　　一旦見棄入涅槃，　痛哉！哀哉！荼毒苦，　　無極長夜痛切心。　我身未脫諸有網，　　無明之㲉未出離，　世尊慧㭰未啄破，　　如何見舍疾涅槃？　我如初生之嬰兒，　　失母不久必當死。　世尊如何見放舍，　　獨出三界受安樂？　我今懺悔於世尊，　　侍佛已來二十年，　四威儀中多懈墮，　　不能悅可大聖心。　愿正覺尊大慈悲，　　施我甘露令安樂，　我願窮盡未來際，　　常覲世尊為侍者。　唯愿世尊大慈光，　　一切世界攝受我，　痛哉痛哉不可說！　　喑咽何能陳聖恩？」

爾時，無數億恒河沙菩薩、一切世間天人大眾，互相執手，悲泣流淚，哀不自勝，各相裁抑。即皆自辦無數微妙香花、曼陀羅花、摩訶曼陀羅花、曼殊沙花、摩訶曼殊沙花、無數天上人間海岸栴檀沉水、百千萬種和香、無數香泥、香水、寶蓋、寶幢、寶幡、真珠、瓔珞，遍滿虛空，投如來前，悲哀供養。

爾時，拘尸城內男女大小一切人眾悲哀流淚，各辦無數微妙香花、幡蓋等，倍勝於前，投如來所，悲哀供養。爾

【現代漢語翻譯】現代漢語譯本捶胸頓足，哽咽悲泣，淚流滿面，悲傷得不能自已，長跪在佛前，用偈語悲嘆道：『我過去與佛發下誓願，有幸一同出生在釋迦種族中，如來您成就正覺之道，我做了您二十年的侍者。我內心深深地敬奉供養您，卻仍覺不足，一旦見到您捨棄我們進入涅槃，真是痛苦啊！悲哀啊！這如同毒藥般的苦楚，在無盡的長夜裡深深地刺痛我的心。我自身還未脫離各種存在的束縛，無明的遮蔽還未擺脫，世尊的智慧之光還未照破我的愚昧，怎麼能眼睜睜看著您捨棄我們，迅速進入涅槃呢？我就像剛出生的嬰兒，失去了母親不久必定會死去。世尊您怎麼能捨棄我們，獨自超出三界享受安樂呢？我現在向世尊懺悔，侍奉佛陀這二十年來，在行住坐臥四種威儀中多有懈怠，不能讓大聖的心歡喜。愿正覺的世尊您大發慈悲，賜予我甘露，讓我得到安樂，我願窮盡未來，永遠侍奉在世尊身邊做侍者。只願世尊您的大慈悲之光，能夠照耀一切世界，攝受我，真是痛苦啊，痛苦得無法言說！哽咽著，又怎能陳述完您的聖恩呢？』當時，無數億恒河沙數的菩薩、一切世間的天人大眾，互相拉著手，悲泣流淚，悲傷得不能自已，各自互相勸慰。他們立即各自準備了無數微妙的香花、曼陀羅花（mandarava，天界之花）、摩訶曼陀羅花（mahamandarava，大曼陀羅花）、曼殊沙花（manjusaka，天界之花）、摩訶曼殊沙花（mahamanjusaka，大曼殊沙花）、無數天上人間海岸的栴檀（candana，一種香木）沉水、成百上千種和香、無數香泥、香水、寶蓋、寶幢、寶幡、珍珠、瓔珞，遍滿虛空，投向如來面前，悲哀地供養。當時，拘尸城內男女老少所有的人都悲哀流淚，各自準備了無數微妙的香花、幡蓋等，比之前更加盛大，投向如來所在之處，悲哀地供養。

【English Translation】 English version Beating his chest and sobbing, weeping with tears, overwhelmed with grief, he knelt before the Buddha and lamented in verse: 'I once made a vow with the Buddha, fortunately to be born together in the Shakya clan, When the Tathagata attained the path of perfect enlightenment, I served as his attendant for twenty years. My deep respect and devotion were not enough, and now seeing you abandon us to enter Nirvana, How painful! How sorrowful! This poison-like suffering pierces my heart in the endless long night. My own body has not yet escaped the net of all existence, the veil of ignorance has not been lifted, The wisdom light of the World Honored One has not yet broken through my ignorance, how can I bear to see you abandon us and quickly enter Nirvana? I am like a newborn infant, who will surely die soon after losing its mother. How can the World Honored One abandon us and go alone to enjoy bliss beyond the three realms? I now repent before the World Honored One, for these twenty years of serving the Buddha, I have been lax in the four modes of conduct (walking, standing, sitting, and lying down), and have not been able to please the heart of the Great Sage. May the Perfectly Enlightened One have great compassion, bestow upon me the nectar of immortality, and grant me peace and joy, I vow to serve the World Honored One as an attendant for all future time. May the great compassionate light of the World Honored One illuminate all worlds and embrace me, How painful, how painful, it is beyond words! Choked with sobs, how can I express your holy grace?' At that time, countless billions of Bodhisattvas, as numerous as the sands of the Ganges River, and all the heavenly and human beings of the world, held each other's hands, weeping and crying, overwhelmed with grief, and each tried to comfort the others. They immediately prepared countless exquisite fragrant flowers, mandarava flowers (heavenly flowers), mahamandarava flowers (great mandarava flowers), manjusaka flowers (heavenly flowers), mahamanjusaka flowers (great manjusaka flowers), countless heavenly and earthly coastal sandalwood (a type of fragrant wood) and aloeswood, hundreds and thousands of kinds of mixed incense, countless fragrant mud, fragrant water, jeweled canopies, jeweled banners, jeweled flags, pearls, and necklaces, filling the void, and threw them before the Tathagata in sorrowful offering. At that time, all the people, men, women, young, and old, in the city of Kushinagar, wept with sorrow, and each prepared countless exquisite fragrant flowers, banners, canopies, etc., even more magnificent than before, and threw them towards where the Tathagata was, in sorrowful offering.

時，四天王與諸天眾悲哀流淚，各辦無數香花、一切供養等，三倍於前，悲泣流淚，來詣佛所，投如來前，悲哀供養。五天如是倍勝於前；色界、無色界、諸天亦如是，倍勝供養。

大般涅槃經後分捲上大正藏第 12 冊 No. 0377 大般涅槃經後分

大般涅槃經後分卷下

大唐南海波凌國沙門若那跋陀羅譯

機感茶毗品第三

爾時，拘尸城內一切男女悲泣流淚，不知茶毗法則云何，問阿難言：「如來涅槃，如何法則可以茶毗？」爾時，帝釋具陳上事，而以答言：「如佛所說，依輪王法。」

爾時，拘尸城內一切人民悲泣流淚，總入城中，即作金棺七寶莊嚴，即辦微妙無價白㲲千張、無數細軟妙兜羅綿，辦無數微妙栴檀沉水、百千萬種和香香泥香水、一切繒蓋幡花等，如雲遍滿在於空中，積高須彌。既辦已訖，悲哀流淚，將至佛所，投如來前，悲咽不勝，而申供養。爾時，拘尸城內一切人民及諸大眾重複悲哀，哽咽流淚，復持無量香花、幡蓋、一切供具，如雲遍滿空中，互相執手，捶胸哽咽，涕泣盈目，哀震大千，投如來前，悲哀供養。爾時，大眾悲哽喑咽，深重敬心，各以細妙白㲲障手，扶于如來入金棺中，注滿香油，棺門即閉。

爾時，拘尸城內一切

【現代漢語翻譯】現代漢語譯本：當時，四大天王（四方守護神）和諸天眾悲傷地流著眼淚，各自準備了無數的香花和一切供養品等，比之前多三倍，悲泣流淚，來到佛陀所在的地方，投身在如來面前，悲哀地供養。五天（指欲界六天中的前五天）也是這樣，供養比之前多一倍；、無、諸天也如此，供養比之前更多。

《大般涅槃經後分捲上》大正藏第12冊 No. 0377 《大般涅槃經後分》

《大般涅槃經後分卷下》大唐南海波凌國沙門若那跋陀羅譯

機感茶毗品第三

當時，拘尸城內所有男女都悲傷地哭泣流淚，不知道荼毗（火葬）的法則是什麼，問阿難說：『如來涅槃了，用什麼法則可以荼毗？』當時，帝釋（天帝）詳細地陳述了上面的事情，並回答說：『按照佛陀所說，依照轉輪王的法則。』

當時，拘尸城內所有人民都悲傷地哭泣流淚，一起進入城中，製作了用七寶裝飾的金棺，準備了無數無價的白色細布、無數柔軟的妙兜羅綿，準備了無數微妙的栴檀沉水香、成百上千萬種和合香泥香水、一切絲綢傘蓋幡花等，像云一樣遍佈在空中，堆積得像須彌山一樣高。準備完畢后，他們悲哀地流著眼淚，將這些帶到佛陀所在的地方，投身在如來面前，悲傷哽咽得難以自持，表達供養。當時，拘尸城內所有人民和大眾再次悲傷，哽咽流淚，又拿著無量的香花、幡蓋、一切供具，像云一樣遍佈在空中，互相拉著手，捶胸哽咽，眼淚盈眶，哀號聲震動大千世界，投身在如來面前，悲哀地供養。當時，大眾悲傷哽咽，聲音嘶啞，懷著深深的敬意，各自用細軟的白色細布遮住手，扶著如來進入金棺中，注入香油，棺門隨即關閉。

當時，拘尸城內所有

【English Translation】 English version: At that time, the Four Heavenly Kings (guardians of the four directions) and all the heavenly beings were weeping with sorrow, each preparing countless incense, flowers, and all kinds of offerings, three times more than before. They wept and wailed, came to where the Buddha was, prostrated themselves before the Tathagata, and made offerings with grief. The five heavens (referring to the first five of the six heavens of the desire realm) did likewise, with offerings doubled from before; the ** and the ** heavens also did the same, with offerings even greater than before.

《The Latter Part of the Mahāparinirvāṇa Sūtra, Volume 1》 T12 No. 0377 《The Latter Part of the Mahāparinirvāṇa Sūtra》

《The Latter Part of the Mahāparinirvāṇa Sūtra, Volume 2》 Translated by Śramaṇa Jñānabhadra of Boling Kingdom in the Southern Sea of the Great Tang Dynasty

Chapter 3: The Chapter on the Response of the Senses and Cremation

At that time, all the men and women in the city of Kuśinagara were weeping with sorrow, not knowing the rules for cremation (dhāpana). They asked Ananda, 'Now that the Tathagata has entered Nirvana, what rules should be followed for the cremation?' At that time, Indra (the king of the gods) explained the above matters in detail and replied, 'As the Buddha said, follow the rules of a Chakravartin (wheel-turning king).'

At that time, all the people in the city of Kuśinagara were weeping with sorrow. They all entered the city and made a golden coffin adorned with seven treasures. They prepared countless invaluable white cloths, countless soft and fine cotton, countless exquisite sandalwood and aloeswood, hundreds of millions of kinds of mixed fragrant mud and fragrant water, and all kinds of silk canopies and banners, which covered the sky like clouds, piled up as high as Mount Sumeru. Having prepared everything, they wept with sorrow and brought these to where the Buddha was, prostrating themselves before the Tathagata, sobbing uncontrollably, and expressing their offerings. At that time, all the people and the great assembly in the city of Kuśinagara were again filled with sorrow, choking with tears. They again brought immeasurable incense, flowers, banners, canopies, and all kinds of offerings, which covered the sky like clouds. They held each other's hands, beat their chests, choked with sobs, their eyes filled with tears, their cries of grief shaking the great thousand worlds. They prostrated themselves before the Tathagata and made offerings with sorrow. At that time, the assembly was choked with grief, their voices hoarse. With deep reverence, they each covered their hands with fine white cloths, helped the Tathagata into the golden coffin, poured in fragrant oil, and the coffin lid was immediately closed.

At that time, all in the city of Kuśinagara

士女貪福善心，相欲攝取如來功德，不令天人一切大眾同舉佛棺，即共詳議遣四力士，壯大無雙，脫其所著瓔珞、衣服，期心請舉如來聖棺，欲入城內，自申供養，盡其神力都不能勝。爾時，城內復遣八大力士，至聖棺所，脫所著衣，共擎佛棺，皆盡其神力都亦不得。拘尸城內復遣十六極大力士，來至棺所，脫所著衣，共舉佛棺，亦不能勝。

爾時，樓逗語力士言：「縱使盡城內人，男女大小，舉如來棺，欲入城內，亦不能得。何況汝等而能勝耶？汝等當請大眾及諸天力助汝舉棺，乃得入城。」樓逗所言未訖，爾時帝釋即持微妙大七寶蓋、無數香花、幢幡、音樂，與諸天眾悲泣流淚，垂在空中供養聖棺；至第六天及色界天，皆如帝釋供養聖棺。

爾時，世尊大悲普覆，令諸世間得平等心，得福無異。于娑羅林即自舉棺，升虛空中，高一多羅樹，拘尸城內一切人民及諸世間人天大眾等共不得舉佛聖棺。

爾時，帝釋及諸天眾即持七寶大蓋、四柱寶臺，四面莊嚴七寶瓔珞，垂虛空中，覆佛聖棺，無數香花、幢幡、瓔珞、音樂、微妙雜彩，空中供養；至第六天色界諸天，倍前帝釋覆佛聖棺及申供養。爾時，拘尸城內一切人民見佛聖棺升在空中，捶胸大哭，悲咽懊惱。

爾時，一切天人于大聖尊寶棺

【現代漢語翻譯】現代漢語譯本：城中的男女因為貪求福報，心懷善意，都想攝取如來的功德，不讓天人等一切大眾共同抬佛的棺木，於是共同商議派遣四位力士，他們壯大無比，脫下身上佩戴的瓔珞和衣服，一心想要抬起如來的聖棺，進入城內，親自供養，但他們用盡神力都不能抬動。當時，城內又派遣八位大力士，來到聖棺旁，脫下所穿的衣服，共同抬佛的棺木，他們都用盡神力也還是不能抬動。拘尸城內又派遣十六位極大力士，來到棺木旁，脫下所穿的衣服，共同抬佛的棺木，也還是不能抬動。當時，樓逗對力士們說：『即使全城的人，無論男女老少，都來抬如來的棺木，想要進入城內，也是不可能的。更何況你們這些人呢？你們應當請求大眾和諸天神的力量來幫助你們抬棺，才能進入城內。』樓逗的話還沒說完，當時帝釋天就拿著微妙的大七寶蓋、無數的香花、幢幡、音樂，與諸天大眾一起悲傷哭泣，在空中供養聖棺；直到第六天和梵天（天，指色界天中的梵天），都像帝釋天一樣供養聖棺。當時，世尊以大悲心普遍覆蓋，使一切世間眾生得到平等心，得到的福報沒有差別。在娑羅雙樹林中，佛的棺木自己升到空中，高有一多羅樹（多羅樹，一種高大的樹木）那麼高，拘尸城內的一切人民以及諸世間人天大眾等都不能抬起佛的聖棺。當時，帝釋天和諸天大眾就拿著七寶大蓋、四柱寶臺，四面裝飾著七寶瓔珞，懸掛在空中，覆蓋在佛的聖棺上，無數的香花、幢幡、瓔珞、音樂、微妙的雜彩，在空中供養；直到第六天和梵天（諸天，指色界天中的諸梵天），比之前的帝釋天更加隆重地覆蓋佛的聖棺並進行供養。當時，拘尸城內的一切人民看到佛的聖棺升在空中，捶胸大哭，悲傷懊惱。當時，一切天人在大聖尊的寶棺前

【English Translation】 English version: The men and women of the city, greedy for blessings and with good intentions, all desired to receive the merits of the Tathagata. Not wanting the gods and all the great assembly to jointly lift the Buddha's coffin, they discussed sending four strong men, unparalleled in their strength. They removed their necklaces and clothes, and with focused minds, they tried to lift the Tathagata's sacred coffin to bring it into the city for personal offerings. However, they exhausted their strength and could not move it. At that time, the city sent eight more strong men to the sacred coffin. They removed their clothes and together tried to lift the Buddha's coffin, but they also could not move it despite using all their strength. The city of Kushinagar then sent sixteen extremely strong men to the coffin. They removed their clothes and together tried to lift the Buddha's coffin, but they also could not move it. At that time, Lou Dou said to the strong men, 'Even if everyone in the city, men, women, young, and old, were to lift the Tathagata's coffin, they would not be able to bring it into the city. How much less can you do it? You should ask for the help of the great assembly and the power of the gods to help you lift the coffin, then you might be able to bring it into the city.' Before Lou Dou finished speaking, at that time, Indra immediately held a wonderful great seven-jeweled canopy, countless fragrant flowers, banners, and music. He and the heavenly assembly wept with sorrow, offering to the sacred coffin in the sky. Up to the sixth heaven and Brahma (the heaven, referring to the Brahma heavens in the Form Realm), they all offered to the sacred coffin like Indra. At that time, the World Honored One, with great compassion, universally covered all beings, allowing all in the world to attain an equal mind and receive blessings without distinction. In the Sala Grove, the Buddha's coffin lifted itself into the sky, rising as high as a Tala tree (Tala tree, a tall tree). All the people in the city of Kushinagar and the great assembly of humans and gods in the world could not lift the Buddha's sacred coffin. At that time, Indra and the heavenly assembly held a great seven-jeweled canopy, a four-pillared jeweled platform, and seven-jeweled necklaces adorned on all four sides, hanging in the sky, covering the Buddha's sacred coffin. Countless fragrant flowers, banners, necklaces, music, and wonderful colorful decorations were offered in the sky. Up to the sixth heaven and the Brahma heavens (the heavens, referring to the Brahma heavens in the Form Realm), they covered the Buddha's sacred coffin and made offerings even more grandly than Indra had done before. At that time, all the people in the city of Kushinagar saw the Buddha's sacred coffin rise into the sky, and they beat their chests and cried loudly, filled with sorrow and regret. At that time, all the gods and humans before the great sacred one's precious coffin

前路，遍散七寶、真珠、香花、瓔珞、微妙雜彩，繽紛如雲，地及虛空悉皆遍滿，哀泣流淚，供養如來七寶靈棺，同聲唱言：「苦哉！苦哉！我等無福，舉佛聖棺遂不能得，我等孤露，何有善根？」

爾時，世尊大聖金棺于娑羅林虛空之中，徐徐乘空從拘尸城西門而入。爾時，拘尸城內一切士女，無數菩薩、聲聞、天人大眾，地及虛空悉皆遍滿，隨從如來大聖靈棺，互相執手，號聲大哭，捶胸叫喚，喑咽流淚，各持無數香花、寶幢、幡蓋，地及虛空悉皆遍滿，悲號哀嘆，供養靈棺。其拘尸那城一面縱廣四十八由旬，爾時如來七寶金棺徐徐乘空，從拘尸城東門而出、乘空右繞入城南門、漸漸空行從北門出、乘空左繞還從拘尸西門而入，如是展轉繞三匝已；乘空徐徐還入西門、乘空而行從東門出、空行左繞入城北門、漸漸空行從南門出、乘空右繞還入西門，如是展轉繞經四匝。如是左右繞拘尸城經於七匝。

爾時，七寶聖棺當入城時，一切大眾悲號哽咽，各持無數微妙香木、栴檀、沉水、一切寶香，文理香潔，普熏世界；復持無數寶幢、幡蓋、香花、瓔珞至茶毗所，悲哀供養。爾時，四天王及諸天眾悲泣流淚，各持天上上妙栴檀、沉水，表裡香潔，芬馥周遍，各五百根，大如車輪；復持一切寶香、寶幢、寶蓋

【現代漢語翻譯】現代漢語譯本：前方的道路上，遍佈著七寶（指金、銀、琉璃、硨磲、瑪瑙、珍珠、琥珀）、真珠、香花、瓔珞（用珠玉等串成的裝飾品）、各種精美的雜色飾品，繽紛如雲，地面和虛空中都佈滿了這些供品。人們哀泣流淚，供養如來的七寶靈棺，同聲哭喊道：『苦啊！苦啊！我們沒有福報，連抬起佛陀的聖棺都做不到。我們孤苦伶仃，哪裡還有什麼善根呢？』那時，世尊的大聖金棺在娑羅林（一種樹木）的虛空中，緩緩地從拘尸城（佛陀涅槃之地）的西門進入。當時，拘尸城內所有的男女老少，無數的菩薩、聲聞（佛陀的弟子）、天人大眾，地面和虛空中都擠滿了人，他們跟隨如來的大聖靈棺，互相拉著手，號啕大哭，捶胸頓足，哽咽流淚，各自拿著無數的香花、寶幢（裝飾華麗的旗幟）、幡蓋（一種傘狀的遮蔽物），地面和虛空中都佈滿了這些供品，悲傷地哀嘆，供養靈棺。拘尸那城（拘尸城的另一種稱呼）的一面縱橫有四十八由旬（古印度長度單位），當時如來的七寶金棺緩緩地在空中飛行，從拘尸城的東門出來，在空中向右繞行進入南門，漸漸地在空中飛行從北門出來，在空中向左繞行又從拘尸城的西門進入，這樣輾轉繞行了三圈；然後在空中緩緩地回到西門，在空中飛行從東門出來，在空中向左繞行進入北門，漸漸地在空中飛行從南門出來，在空中向右繞行又回到西門，這樣輾轉繞行了四圈。就這樣，左右繞著拘尸城一共繞了七圈。那時，七寶聖棺將要進入城內時，所有的大眾都悲傷地哽咽，各自拿著無數精美的香木，如栴檀（一種香木）、沉水（一種香料），以及各種寶香，這些香木紋理清晰，香氣純凈，普熏世界；又拿著無數的寶幢、幡蓋、香花、瓔珞來到荼毗（火葬）的地方，悲哀地供養。當時，四天王（佛教護法神）和諸天眾悲泣流淚，各自拿著天上最上等的栴檀、沉水，內外都香氣純凈，芬芳四溢，每人拿著五百根，大如車輪；又拿著各種寶香、寶幢、寶蓋。

【English Translation】 English version: Ahead, the path was strewn with seven treasures (gold, silver, lapis lazuli, carnelian, agate, pearl, and amber), pearls, fragrant flowers, necklaces, and exquisite colorful ornaments, as abundant as clouds, filling the ground and the sky. People wept and shed tears, offering to the Tathagata's (another name for Buddha) seven-jeweled coffin, crying out in unison, 'Alas! Alas! We are without merit, unable even to lift the Buddha's sacred coffin. We are forlorn, where is our good karma?' At that time, the World Honored One's (another name for Buddha) great sacred coffin, in the void of the Sala (a type of tree) grove, slowly entered through the west gate of Kushinagar (the place of Buddha's Nirvana). At that time, all the men and women of Kushinagar, countless Bodhisattvas (enlightened beings), Shravakas (Buddha's disciples), and the multitude of Devas (gods), filled the ground and the sky, following the Tathagata's great sacred coffin, holding each other's hands, wailing loudly, beating their chests, sobbing, and shedding tears. Each held countless fragrant flowers, jeweled banners, and canopies, filling the ground and the sky, lamenting with sorrow, offering to the coffin. The city of Kushinagar, on one side, was forty-eight yojanas (an ancient Indian unit of distance) in length and width. At that time, the Tathagata's seven-jeweled coffin slowly flew in the air, exiting from the east gate of Kushinagar, circling to the right in the air, entering the south gate, gradually flying in the air, exiting from the north gate, circling to the left in the air, and entering again from the west gate of Kushinagar, thus circling three times. Then, slowly returning to the west gate in the air, flying in the air, exiting from the east gate, circling to the left in the air, entering the north gate, gradually flying in the air, exiting from the south gate, circling to the right in the air, and returning to the west gate, thus circling four times. In this way, it circled the city of Kushinagar seven times, both left and right. At that time, as the seven-jeweled sacred coffin was about to enter the city, all the people were weeping with grief, each holding countless exquisite fragrant woods, such as sandalwood, aloeswood, and various precious incenses, with clear textures and pure fragrances, pervading the world. They also held countless jeweled banners, canopies, fragrant flowers, and necklaces, arriving at the cremation site, offering with sorrow. At that time, the Four Heavenly Kings (Buddhist guardian deities) and the multitude of Devas wept and shed tears, each holding the finest sandalwood and aloeswood from the heavens, with pure fragrances inside and out, fragrant and pervasive, each holding five hundred pieces, as large as chariot wheels. They also held various precious incenses, jeweled banners, and canopies.

、妙花、瓔珞至茶毗所，悲哀供養；第二天各一千根、第三天各二千、第四天各三千、第五天各四千、第六天各五千及幡花至茶毗所，悲哀供養。爾時，色界、無色諸天惟有香花至茶毗所，悲哀供養。

爾時，一切世間大眾各持微妙栴檀、沉水、香花、幡蓋至茶毗所，悲哀供養。爾時樓逗涕泣盈目，哀悼無極，從諸天人乞妙香木、栴檀、沉水，足六千根，文理香潔，芬馥周遍，至茶毗所，悲哀供養。

阿耨達池四面縱廣二百由旬，出四大河。佛初成道恒河北岸，一樹栴檀隨佛而生，大如車輪，高七多羅樹，香氣普熏，供養如來。其香樹神與樹俱生，常取此香供養于佛。佛入涅槃，此一檀樹即隨佛滅，皮葉俱落，神亦隨死。有諸異神取此香樹，送茶毗所，悲哀供養。

其地乃是三世諸佛茶毗之處，大覺世尊乘本願力亦於是處茶毗。是處有諸往古諸佛無量寶塔，金剛不壞堅固之處。爾時，如來大聖寶棺漸漸空行，至茶毗所，徐徐垂空，下安七寶床上，其床一切眾妙瓔珞、無價雜彩以為莊嚴。

於是時頃，復經七日，爾時拘尸城內一切士女、無數菩薩、聲聞、三十三天一切大眾，悲哀哽咽，持諸幡蓋、寶幢、香花，隨從佛棺經於七日，以佛神力，一切天人無飢渴想，一無思食，唯見哀泣、戀慕如來

【現代漢語翻譯】現代漢語譯本：妙花（一種花名）、瓔珞（一種裝飾品）等來到荼毗（火葬）之處，悲傷地進行供養。第二天，他們各自供養一千根香木，第三天各自供養兩千根，第四天各自供養三千根，第五天各自供養四千根，第六天各自供養五千根，並帶著幡花來到荼毗之處，悲傷地進行供養。那時，色界和無色界的諸天，只帶著香花來到荼毗之處，悲傷地進行供養。那時，一切世間的大眾各自拿著精美的栴檀（一種香木）、沉水（一種香料）、香花、幡蓋來到荼毗之處，悲傷地進行供養。那時，樓逗（人名）哭得淚流滿面，哀悼不已，從諸天人那裡乞得六千根精美的香木，包括栴檀和沉水，這些香木紋理清晰，香氣純凈，芬芳四溢，他帶著這些香木來到荼毗之處，悲傷地進行供養。阿耨達池（一個湖泊名）四面縱橫二百由旬（長度單位），流出四大河流。佛陀初成道時，在恒河北岸，有一棵栴檀樹隨著佛陀的出現而生長，這棵樹大如車輪，高七多羅樹（高度單位），香氣四處飄散，用來供養如來。這棵香樹的神靈與樹一同誕生，常常用這香氣供養佛陀。佛陀入涅槃時，這棵栴檀樹也隨著佛陀的滅度而枯萎，樹皮和樹葉都脫落，神靈也隨之死去。有一些其他的神靈取了這棵香樹，送到荼毗之處，悲傷地進行供養。那塊地方是過去三世諸佛荼毗的地方，大覺世尊（佛陀的尊稱）也憑藉本願力在這裡荼毗。這個地方有許多往昔諸佛的無量寶塔，是金剛不壞的堅固之處。那時，如來大聖的寶棺漸漸地在空中移動，到達荼毗之處，緩緩地從空中降落，安放在七寶床上，那床用各種精美的瓔珞和無價的雜色寶石裝飾得非常莊嚴。在這段時間裡，又過了七天，那時拘尸城內的一切男女、無數的菩薩、聲聞、三十三天的一切大眾，都悲傷哽咽，拿著各種幡蓋、寶幢、香花，跟隨佛棺走了七天。由於佛陀的神力，一切天人都沒有飢渴的感覺，也不想吃東西，只是哀傷哭泣，戀慕如來。

【English Translation】 English version: Myohua (a type of flower), Yingluo (a type of ornament), and others came to the cremation site, offering with sorrow. On the second day, they each offered one thousand pieces of fragrant wood; on the third day, two thousand each; on the fourth day, three thousand each; on the fifth day, four thousand each; and on the sixth day, five thousand each, along with banners and flowers, to the cremation site, offering with sorrow. At that time, the gods of the Form and Formless realms only brought fragrant flowers to the cremation site, offering with sorrow. At that time, all the people of the world each brought exquisite sandalwood (a type of fragrant wood), agarwood (a type of incense), fragrant flowers, and banners to the cremation site, offering with sorrow. At that time, Lou Dou (a person's name) wept with tears filling his eyes, mourning endlessly. He begged from the gods and humans six thousand pieces of exquisite fragrant wood, including sandalwood and agarwood, which were clear in texture, pure in fragrance, and fragrant all around. He brought these fragrant woods to the cremation site, offering with sorrow. The Anavatapta Lake (a lake's name) is two hundred yojanas (a unit of length) in width and length on all sides, from which four great rivers flow. When the Buddha first attained enlightenment, on the north bank of the Ganges River, a sandalwood tree grew along with the Buddha's appearance. This tree was as large as a chariot wheel, seven tala trees (a unit of height) tall, and its fragrance spread everywhere, used to make offerings to the Tathagata. The spirit of this fragrant tree was born with the tree and often used this fragrance to make offerings to the Buddha. When the Buddha entered Nirvana, this sandalwood tree also withered with the Buddha's passing, its bark and leaves falling off, and the spirit also died. Some other spirits took this fragrant tree and sent it to the cremation site, offering with sorrow. That place is where the Buddhas of the past three ages were cremated. The Great Awakened World Honored One (an honorific for the Buddha) also used his original vows to be cremated in this place. This place has many countless pagodas of the Buddhas of the past, a firm place that is indestructible like diamond. At that time, the Tathagata's great sacred coffin gradually moved in the air, reaching the cremation site, slowly descending from the air, and was placed on a seven-jeweled bed. The bed was adorned with all kinds of exquisite ornaments and priceless colorful gems. During this time, another seven days passed. At that time, all the men and women in the city of Kushinagar, countless Bodhisattvas, Sravakas, and all the people of the Thirty-Three Heavens, were all choked with sorrow, holding various banners, jeweled canopies, and fragrant flowers, following the Buddha's coffin for seven days. Due to the Buddha's divine power, all the gods and humans did not feel hunger or thirst, nor did they want to eat, but only wept with sorrow, longing for the Tathagata.

。既滿七日，大聖如來將欲出棺。爾時，拘尸城內一切士女、無數大眾復大哀泣，震動世界，復持香花、無數幢蓋、微妙天樂，投佛棺前，哀咽供養。是時大眾悲哽流淚，各以細微白㲲自障其手，深重敬心，從寶棺中扶于如來紫磨黃金三十二相、八十種好、堅固不壞金剛之身，安詳而出，置七寶床。

爾時，大眾重大悲哀，聲震十方普佛世界，復持一切香花、繒蓋、音樂深心供養，悶絕哽咽，投如來前。是時，大眾復更悲咽，盈目流淚，各持無數香水、香泥，深重敬心，從頭至足，灌洗如來三十二相、八十種好、無量福德、智慧莊嚴、金剛堅固、紫磨黃金不壞色身，復洗寶棺，微妙清凈。既灌洗已，是時大眾復大號哭，悲哀哽咽，燒微妙香，散七寶花，無數寶幢、幡蓋，地及虛空悉皆遍滿，悲哀號泣，供養如來。是時，大眾咸哀喑咽，即持無數妙兜羅綿，從頭至足，纏裹如來金剛色身。既纏身已，復以上妙無價白㲲千張，于兜羅上次第相重纏如來身。纏身已訖，是時大眾重大悲哀，號哭悶絕，復持香花、幡蓋、寶幢、音樂哽咽供養。是時，大眾哀泣流淚，深重敬心，各以白㲲障手，喑咽悲哽，共扶如來入寶棺中，注滿香油，棺門尋閉。

爾時，大眾重大悲哀，聲震世界，復持香花、幡蓋、音樂，號慟悲泣

【現代漢語翻譯】現代漢語譯本：過了七天，大聖如來將要出棺。當時，拘尸城（Kushinagar）內所有的男女老少、無數的大眾再次悲哀哭泣，震動了世界，又拿著香花、無數的幢幡寶蓋、美妙的天樂，投向佛陀的棺木前，哀傷哽咽地供養。這時，大眾悲傷哽咽流淚，各自用細白的布遮住手，以深重的敬心，從寶棺中扶出如來紫磨黃金般的三十二相（thirty-two marks of a great man）、八十種好（eighty minor marks of a great man）、堅固不壞的金剛之身，安詳地出來，安置在七寶床上。當時，大眾極度悲哀，聲音震動十方所有佛的世界，又拿著一切香花、絲綢寶蓋、音樂，以深切的敬心供養，悶絕哽咽，投身在如來面前。這時，大眾再次悲傷哽咽，眼淚盈眶，各自拿著無數的香水、香泥，以深重的敬心，從頭到腳，灌洗如來三十二相、八十種好、無量福德、智慧莊嚴、金剛堅固、紫磨黃金不壞的色身，又清洗寶棺，使其微妙清凈。灌洗完畢后，當時大眾再次大聲號哭，悲哀哽咽，焚燒美妙的香，散佈七寶花，無數的寶幢、幡蓋，地上和虛空都遍佈，悲哀號泣，供養如來。這時，大眾都哀傷瘖啞哽咽，就拿著無數美妙的兜羅綿（tula cotton），從頭到腳，纏裹如來金剛色的身體。纏裹身體完畢后，又用上等美妙無價的白布千張，在兜羅綿上依次重疊纏繞如來的身體。纏繞身體完畢后，當時大眾極度悲哀，號哭悶絕，又拿著香花、幡蓋、寶幢、音樂哽咽供養。這時，大眾哀泣流淚，以深重的敬心，各自用白布遮住手，瘖啞悲傷哽咽，共同扶著如來進入寶棺中，注入滿香油，棺門隨即關閉。當時，大眾極度悲哀，聲音震動世界，又拿著香花、幡蓋、音樂，號啕悲泣。

【English Translation】 English version: After seven days had passed, the Great Sage Tathagata was about to emerge from the coffin. At that time, all the men and women within the city of Kushinagar, along with countless multitudes, once again wept with great sorrow, shaking the world. They also brought fragrant flowers, countless banners and canopies, and exquisite celestial music, casting them before the Buddha's coffin, offering them with mournful sobs. At this time, the multitude wept with grief, each using fine white cloth to cover their hands, with deep reverence, they lifted the Tathagata's body, with its thirty-two marks (thirty-two marks of a great man) of a great man, eighty minor marks (eighty minor marks of a great man), and indestructible diamond-like form of purple-gold, from the precious coffin, and gently placed it on a seven-jeweled bed. At that time, the multitude was overcome with great sorrow, their voices shaking all the Buddha worlds in the ten directions. They again brought all kinds of fragrant flowers, silk canopies, and music, offering them with deep reverence, fainting and sobbing, throwing themselves before the Tathagata. At this time, the multitude again wept with grief, their eyes filled with tears, each taking countless fragrant waters and fragrant mud, with deep reverence, from head to toe, they bathed the Tathagata's body, with its thirty-two marks, eighty minor marks, immeasurable merit, wisdom, and adornment, diamond-like firmness, and indestructible purple-gold color, and also washed the precious coffin, making it exquisitely pure. After the bathing was completed, the multitude again cried out loudly, weeping with grief, burning exquisite incense, scattering seven-jeweled flowers, countless jeweled banners and canopies, filling the ground and the sky, weeping with sorrow, offering to the Tathagata. At this time, the multitude all wept with muffled sobs, and then took countless exquisite tula cotton, from head to toe, wrapping the Tathagata's diamond-like body. After wrapping the body, they then used a thousand sheets of superior, exquisite, and priceless white cloth, layering them one after another over the tula cotton, wrapping the Tathagata's body. After wrapping the body, the multitude was overcome with great sorrow, crying out and fainting, and again brought fragrant flowers, banners, canopies, jeweled banners, and music, offering them with sobs. At this time, the multitude wept with grief, with deep reverence, each using white cloth to cover their hands, weeping with muffled sobs, together they helped the Tathagata into the precious coffin, filling it with fragrant oil, and the coffin door was immediately closed. At that time, the multitude was overcome with great sorrow, their voices shaking the world, and again they brought fragrant flowers, banners, canopies, and music, wailing and weeping.

，供養寶棺。

爾時，一切大眾所集微妙香木積高須彌，芬馥香氣普薰世界，相重密次成大香樓，四面七寶莊嚴，幢蓋、幡花、瓔珞、雜彩遍空如雲，以為莊嚴，人天音樂悲哀供養。是時，天人大眾將欲舉棺，置香樓上，復大悲哀，捶胸大叫，聲震大千。復持幢蓋、香花、音樂悲哀供養。是時，大眾哀悼悲結，深重敬心，各以白㲲障手，共舉如來大聖寶棺，置於莊嚴妙香樓上，復大號泣，絕而復穌，唱言：「苦哉！苦哉！何期孤露無有依恃。」悲咽流淚，復散香花、寶幢、幡蓋、音樂、雜彩，一切盡心，悲哀供養。

爾時，如來大聖寶棺既上微妙寶香樓已，將欲舉火，茶毗如來。是時，大眾復大號哭，驚震大千，復更深重悲哀，供養大聖寶棺及妙香樓。爾時，一切大眾哀泣盈目，各持七寶香燭，大如車輪，焰彩光明，遍照世界。一時大哭茶毗香樓，哀震大千一切世界，復以香花遍滿供養。是時，寶燭至香樓所自然殄滅。是時，一切諸天覆持無上七寶大燭焰光普照，悲哀流淚，投香樓所，皆悉殄滅。

爾時，一切海神持海中火七寶大燭、無數光焰，投香樓所亦皆殄滅。是時，大眾長時號哭，一切供養，不知如來何緣未畢，投火香樓，茶毗不燃？

爾時，世尊大悲普潤，待迦葉眾來至乃燃。時大

【現代漢語翻譯】供奉著寶棺。

那時，所有聚集的大眾用微妙的香木堆積成高聳如須彌山（Sumeru，佛教宇宙觀中的中心山）的香堆，芬芳的香氣普遍薰染整個世界，香堆緊密相連形成巨大的香樓，四面用七寶裝飾，幢幡、寶蓋、花朵、瓔珞、各種綵帶遍佈天空如雲，以此作為莊嚴，人天奏響悲哀的音樂進行供養。這時，天人和大眾準備抬起棺木，放置在香樓上，又再次悲哀，捶胸大叫，聲音震動整個大千世界。他們又拿著幢幡、寶蓋、香花、音樂進行悲哀的供養。這時，大眾哀悼悲傷至極，懷著深深的敬意，各自用白色的細布遮住手，共同抬起如來大聖的寶棺，放置在莊嚴的妙香樓上，又再次大聲號哭，昏厥後又甦醒，哭喊道：『苦啊！苦啊！怎麼會如此孤苦無依。』他們悲傷哽咽，流著眼淚，又散佈香花、寶幢、幡蓋、音樂、各種綵帶，竭盡全力，悲哀地進行供養。

那時，如來大聖的寶棺已經放置在微妙的寶香樓上，準備點火，荼毗（荼毗，佛教的火葬儀式）如來。這時，大眾又再次大聲號哭，震驚整個大千世界，更加深重地悲哀，供養大聖的寶棺和妙香樓。那時，所有大眾眼含淚水，各自拿著七寶香燭，大如車輪，火焰色彩光明，照耀整個世界。他們同時大哭著點燃香樓，哀號聲震動大千世界，又用香花遍滿供養。這時，寶燭到了香樓處自然熄滅。這時，所有諸天又拿著無上的七寶大燭，火焰光芒普照，悲哀流淚，投向香樓處，也都全部熄滅。

那時，所有海神拿著海中的火焰七寶大燭，無數的光焰，投向香樓處也全部熄滅。這時，大眾長時間號哭，進行各種供養，不知道如來是什麼原因沒有完成荼毗，投火到香樓，卻無法點燃？

那時，世尊大悲普潤，等待迦葉（Kasyapa，佛陀十大弟子之一）等眾到來才點燃。

【English Translation】 offering the precious coffin.

At that time, all the assembled multitude piled up exquisite fragrant wood into a mound as high as Mount Sumeru (Sumeru, the central mountain in Buddhist cosmology), the fragrant aroma pervading the entire world. The mounds were closely connected, forming a great fragrant pavilion, adorned on all four sides with seven treasures. Banners, canopies, flowers, necklaces, and various colored ribbons filled the sky like clouds, serving as adornments. Humans and deities played mournful music in offering. Then, the heavenly beings and the multitude prepared to lift the coffin and place it on the fragrant pavilion. They were overcome with sorrow again, beating their chests and crying out, their voices shaking the entire great chiliocosm. They also held banners, canopies, fragrant flowers, and played music in mournful offering. At this time, the multitude was deeply grieved, their hearts filled with profound reverence. Each covered their hands with white fine cloth, and together they lifted the precious coffin of the great sage Tathagata, placing it on the adorned exquisite fragrant pavilion. They cried out loudly again, fainting and then reviving, lamenting, 'Woe! Woe! How can we be so orphaned and without support?' They sobbed, tears streaming down their faces, and scattered fragrant flowers, precious banners, canopies, music, and various colored ribbons, doing their utmost in mournful offering.

At that time, the precious coffin of the great sage Tathagata had been placed on the exquisite fragrant pavilion. They were preparing to light the fire and cremate (cremate, the Buddhist funeral ritual) the Tathagata. Then, the multitude cried out loudly again, shaking the entire great chiliocosm, their sorrow deepening as they offered to the precious coffin of the great sage and the fragrant pavilion. At that time, all the multitude had tears in their eyes, each holding seven-treasure fragrant candles, as large as chariot wheels, their flames bright and colorful, illuminating the entire world. They simultaneously cried out and lit the fragrant pavilion, their mournful cries shaking the entire great chiliocosm. They also offered fragrant flowers everywhere. Then, the precious candles, upon reaching the fragrant pavilion, naturally extinguished. At this time, all the deities again held supreme seven-treasure great candles, their flames shining everywhere, and with tears of sorrow, they threw them towards the fragrant pavilion, but they all extinguished as well.

At that time, all the sea gods held seven-treasure great candles with flames from the sea, countless rays of light, and threw them towards the fragrant pavilion, but they all extinguished as well. Then, the multitude cried out for a long time, making all kinds of offerings, not knowing why the Tathagata's cremation was not completed. They threw fire onto the fragrant pavilion, but it would not ignite?

At that time, the World Honored One, with great compassion, waited for Kasyapa (Kasyapa, one of the ten great disciples of the Buddha) and his assembly to arrive before igniting the fire.

迦葉與五百弟子在耆阇崛山，去拘尸城五十由旬，身心寂然，入於三昧。于正受中，倏爾心驚，舉身戰慄，從定中出，見諸山地皆大震動，即知如來已入涅槃。告諸弟子：「我佛大師入般涅槃，時經七日已入棺中。苦哉！苦哉！應當疾往至如來所。恐已茶毗，不得見佛三十二相、八十種好、真凈色身。」迦葉以敬佛故，不敢飛空往如來所，即將弟子尋路疾行，悲哀速往，正滿七日，至拘尸城城東路首。

迦葉遇見一婆羅門執一天花，隨路而來。迦葉問言：「仁者何來？」答曰：「佛般涅槃，我于茶毗所來。」復問：「此是何花？」答言：「于茶毗所得此天花。」迦葉就乞，答言：「不得，我期將歸擬示六親家中供養。」迦葉就藉著其頂上，便即悶絕，昏迷躄地，喑咽悲哽，良久乃蘇。即自惟忖：「於此號泣不見如來八十種好紫磨色身，何所追益？」即與弟子疾共前進，至拘尸城北門而入。

于其城中入一僧坊，見諸比丘叢聚一處，語迦葉言：「汝等遠來，深勞苦耶？安坐待食。」迦葉答言：「我之大師已入涅槃，我有何情安此待食？」諸比丘言：「汝師是誰？」答言：「汝不知耶？哀哉痛苦！大覺世尊今已涅槃。」比丘聞已，各大歡喜，而作是言：「快哉！快哉！如來在世禁制我等，戒律嚴峻，我等甚不

【現代漢語翻譯】現代漢語譯本迦葉（Kasyapa，佛陀十大弟子之一）與五百弟子在耆阇崛山（Grdhrakuta，又名靈鷲山），距離拘尸城（Kusinagara，佛陀涅槃之地）五十由旬（yojana，古印度長度單位，約合7-15公里），身心寂靜，進入禪定。在正受（samadhi，禪定狀態）中，忽然心驚，全身戰慄，從禪定中出來，看見各處山地都劇烈震動，立刻知道如來（Tathagata，佛陀的稱號）已經入涅槃（Nirvana，佛教的最高境界）。他告訴弟子們：『我們的佛陀大師已經入般涅槃（Parinirvana，佛陀的最終涅槃），時間已經過去七天，遺體已經放入棺木。悲痛啊！悲痛啊！我們應當趕快去如來那裡。恐怕已經荼毗（cremation，火葬），就不能見到佛陀的三十二相（lakshana，佛陀的32種殊勝外貌特徵）、八十種好（anuvyanjana，佛陀的80種細微美好特徵）、真凈色身（佛陀清凈的身體）。』迦葉因為敬佛的緣故，不敢飛空前往如來處，就帶著弟子們沿著道路快速行走，悲傷地快速前往，正好滿了七天，到達拘尸城東邊的路口。迦葉遇見一位婆羅門（Brahmin，古印度祭司階層）拿著一枝天花，沿著路走來。迦葉問道：『仁者從哪裡來？』回答說：『佛陀入般涅槃，我從荼毗的地方來。』又問：『這是什麼花？』回答說：『在荼毗的地方得到這枝天花。』迦葉就向他乞求，回答說：『不能給，我打算帶回家給六親供養。』迦葉就藉著摸他的頭頂，立刻悶絕，昏迷倒地，哽咽悲泣，過了很久才甦醒。他自己思量：『在這裡號哭也見不到如來的八十種好、紫磨色身（佛陀的金色身軀），有什麼用呢？』就和弟子們快速前進，到達拘尸城北門進入。在城中進入一間僧房，看見眾比丘（bhikkhu，佛教出家男眾）聚集在一起，對迦葉說：『你們遠道而來，很辛苦吧？請安坐等待吃飯。』迦葉回答說：『我的大師已經入涅槃，我有什麼心情安然等待吃飯？』眾比丘說：『你的老師是誰？』回答說：『你們不知道嗎？哀哉痛苦！大覺世尊（Buddha，佛陀的稱號）現在已經涅槃。』比丘們聽了，都非常高興，說：『太好了！太好了！如來在世時禁制我們，戒律嚴厲，我們非常不自在。』

【English Translation】 English version Kasyapa (one of the ten great disciples of the Buddha) and five hundred disciples were on Mount Grdhrakuta (also known as Vulture Peak), fifty yojanas (an ancient Indian unit of distance, approximately 7-15 kilometers) away from Kusinagara (the place of Buddha's Nirvana), their bodies and minds tranquil, entering into samadhi (meditative absorption). In the midst of this samadhi, suddenly their hearts were startled, their whole bodies trembled, and they emerged from their meditation, seeing that all the mountains and lands were greatly shaking. They immediately knew that the Tathagata (an epithet of the Buddha) had entered Nirvana (the ultimate state of liberation in Buddhism). He told his disciples, 'Our great master, the Buddha, has entered Parinirvana (the final Nirvana of the Buddha), and seven days have passed, his body has been placed in a coffin. Alas! Alas! We should quickly go to where the Tathagata is. I fear that he has already been cremated, and we will not be able to see the Buddha's thirty-two lakshanas (the 32 major marks of a Buddha), eighty anuvyanjanas (the 80 minor marks of a Buddha), and his pure and radiant body.' Kasyapa, out of reverence for the Buddha, did not dare to fly through the air to the Tathagata's place, but instead led his disciples along the road, walking quickly and sorrowfully. Exactly seven days had passed when they arrived at the eastern entrance of Kusinagara. Kasyapa encountered a Brahmin (a member of the priestly class in ancient India) holding a celestial flower, coming along the road. Kasyapa asked, 'Where do you come from, noble one?' He replied, 'The Buddha has entered Parinirvana, and I come from the place of cremation.' He further asked, 'What is this flower?' He replied, 'I obtained this celestial flower at the place of cremation.' Kasyapa then begged for it, but he replied, 'I cannot give it to you, I intend to take it home to offer it to my family.' Kasyapa then touched his head, and immediately fainted, collapsing to the ground, sobbing and weeping, and after a long time, he recovered. He thought to himself, 'What is the use of crying here when I cannot see the Tathagata's eighty minor marks and his golden body?' He then quickly advanced with his disciples, entering through the north gate of Kusinagara. Inside the city, they entered a monastery, where they saw many bhikkhus (Buddhist monks) gathered together. They said to Kasyapa, 'You have come from afar, you must be very tired. Please sit and wait for food.' Kasyapa replied, 'My master has entered Nirvana, how can I have the heart to sit and wait for food?' The bhikkhus said, 'Who is your teacher?' He replied, 'Do you not know? Alas, how painful! The great awakened one, the Buddha, has now entered Nirvana.' Upon hearing this, the bhikkhus were all very happy, saying, 'Excellent! Excellent! When the Tathagata was alive, he restricted us, the precepts were strict, and we were very uncomfortable.'

堪忍，不能依行；今已涅槃，嚴峻禁戒，已應放舍。汝且待食，有何急耶？」佛神力故，掩諸天耳、及大迦葉諸弟子等，皆悉不聞惡比丘語，唯有迦葉獨自聞之。於是，迦葉即將弟子悲泣流淚，疾往佛所。

是時，迦葉與諸弟子竊共思念：「我等如何得諸供物，將至佛所供養如來？」迦葉復言：「我自生長在此城中，乞供養物亦應可得。」

將諸弟子即就城內，次第告乞，得妙白㲲足滿千張，復得無數妙兜羅綿，復得無量寶花、香泥、香水、香油、寶幢、幡蓋、音樂、絃歌、瓔珞、雜彩，悉皆具足。迦葉與諸弟子悲哀流淚，即持疾往出城西門。

爾時，迦葉即聞茶毗之所一切大眾悲咽號哭，共問帝釋：「已供養訖，如何得火，然此香樓，茶毗如來？」帝釋答言：「人眾且待，摩訶迦葉即時而至。」釋言未訖，一切大眾正於哀中，即見迦葉與諸弟子尋路悲來，眾即停哀，便為開路。

迦葉前進，遙見佛棺，將諸弟子一時禮拜，號哭哽咽，悶絕躄地，昏濁亂心，良久乃醒，流淚不勝，漸漸前行，問大眾言：「如何得開大悲聖棺？」大眾答言：「佛入涅槃已經二七，恐有損壞，如何得開？」迦葉答言：「如來之身，金剛堅固，常樂我凈，不可沮壞，德香芬馥，若栴檀山。」作是語已，涕泗交流，至

【現代漢語翻譯】現代漢語譯本：'堪忍（能忍受）之人，不能依教奉行；如今佛陀已經涅槃，嚴厲的禁戒，也應該放下了。你且先等候吃飯，有什麼急事呢？'因為佛陀的神力，遮蔽了諸天和摩訶迦葉（Mahakasyapa）等弟子的耳朵，都聽不到惡比丘的話，只有迦葉獨自聽到了。於是，迦葉帶著弟子們悲傷哭泣，趕緊前往佛陀所在之處。這時，迦葉和弟子們私下思量：'我們如何才能得到供養之物，帶到佛陀那裡供養如來呢？'迦葉又說：'我從小生長在這個城裡，乞求供養之物應該可以得到。' 於是，帶著弟子們就到城裡，依次乞討，得到了上好的白色毛毯，足足有一千張，又得到了無數上好的兜羅綿（柔軟的棉花），還得到了無量的寶花、香泥、香水、香油、寶幢、幡蓋、音樂、絃歌、瓔珞、雜彩，全都準備齊全。迦葉和弟子們悲傷流淚，拿著這些東西，趕緊前往城西門。這時，迦葉聽到荼毗（火葬）的地方，所有大眾都在悲傷哭泣，共同問帝釋（Indra）：'已經供養完畢，如何才能得到火，點燃這香樓，荼毗如來呢？'帝釋回答說：'大家稍等，摩訶迦葉馬上就到。'帝釋的話還沒說完，所有大眾正在悲傷之中，就看到迦葉和弟子們沿著路悲傷地趕來，大家立刻停止哭泣，為他們讓開道路。迦葉走上前，遠遠地看到佛陀的棺木，帶著弟子們一起禮拜，號啕大哭，哽咽難言，昏厥倒地，心緒混亂，過了很久才醒來，流著眼淚，悲傷不已，慢慢地向前走，問大眾說：'如何才能打開這大悲聖棺？'大眾回答說：'佛陀入涅槃已經十四天了，恐怕會有損壞，如何能打開呢？'迦葉回答說：'如來的身體，金剛般堅固，常樂我凈，不可毀壞，德香芬芳，如同栴檀山（Sandalwood Mountain）。'說完這些話，眼淚鼻涕一起流下，走到

【English Translation】 English version: 'Those who are patient cannot follow the practice; now that the Buddha has entered Nirvana, the strict precepts should also be abandoned. You should wait for food, what is the hurry?' Because of the Buddha's divine power, the ears of the devas and Mahakasyapa's disciples were covered, and they could not hear the words of the evil monk, only Kasyapa heard it alone. Thereupon, Kasyapa, with his disciples, wept sadly and hurried to where the Buddha was. At this time, Kasyapa and his disciples secretly thought: 'How can we obtain offerings to bring to the Buddha to offer to the Tathagata?' Kasyapa also said: 'I have grown up in this city, and it should be possible to beg for offerings.' Then, taking his disciples, they went into the city and begged in order, obtaining a thousand fine white wool blankets, and countless fine kapok cotton, as well as immeasurable precious flowers, fragrant mud, fragrant water, fragrant oil, precious banners, canopies, music, stringed songs, necklaces, and various colors, all fully prepared. Kasyapa and his disciples wept sadly, and taking these things, they hurried to the west gate of the city. At this time, Kasyapa heard the great crowd weeping and wailing at the cremation site, and they jointly asked Indra: 'Having completed the offerings, how can we obtain fire to light this fragrant tower and cremate the Tathagata?' Indra replied: 'Everyone, please wait, Mahakasyapa will arrive soon.' Before Indra finished speaking, while the crowd was in sorrow, they saw Kasyapa and his disciples coming sadly along the road, and the crowd immediately stopped weeping and made way for them. Kasyapa went forward and saw the Buddha's coffin from afar. He and his disciples bowed together, wailing and sobbing, choking with grief, fainting and falling to the ground, their minds confused. After a long time, they woke up, tears flowing uncontrollably, and slowly moved forward, asking the crowd: 'How can we open this great compassionate holy coffin?' The crowd replied: 'The Buddha has entered Nirvana for fourteen days, and there may be damage, how can it be opened?' Kasyapa replied: 'The Tathagata's body is as firm as diamond, eternally joyful, pure, and indestructible, its virtuous fragrance is like the Sandalwood Mountain.' Having said these words, tears and snot flowed together, and he reached

佛棺所。

爾時，如來大悲平等，為迦葉故，棺自然開，白㲲千張及兜羅綿皆即解散，顯出三十二相、八十種好、真金紫磨堅固色身。迦葉與諸弟子見已，悶絕躄地，喑咽哀哽，良久乃蘇，涕泣盈目，與諸弟子徐上香樓，近佛棺邊。復更喑咽，號哭悲哽，即以所得香花、幡蓋、寶、幢瓔珞、音樂、絃歌哀號供養，即以香泥、香水灌洗如來金色之身，燒香散花，哀泣供養。灌洗已訖，迦葉與諸弟子持其所得妙兜羅綿纏于如來紫磨色身，次以舊綿纏新綿上；兜羅纏已，復以所得白㲲千張，次第相重於兜羅上纏如來身；纏白㲲已，復持舊㲲著新㲲上，次第相纏；總纏已訖，棺門即閉，七寶瓔珞，一切莊嚴。

爾時，迦葉復重悲哀，與諸弟子右繞七匝，盈目流淚，長跪合掌，說偈哀嘆：

「苦哉苦哉大聖尊，　　我今荼毒苦切心。　世尊滅度一何速，　　大悲不能留待我？　我于崛山禪定中，　　遍觀如來悉不見，　又觀見佛已涅槃，　　倏爾心戰大震驚。　忽見闇云遍世界，　　復睹山地大震動，　即知如來已涅槃，　　故我疾來已不見。　世尊大悲不普我，　　令我不見佛涅槃，　不蒙一言相教告，　　我今孤露何所依？　世尊我今大痛苦，　　情亂迷悶昏濁心，　我今為禮世尊頂、　

【現代漢語翻譯】現代漢語譯本在佛陀的棺槨之處。那時，如來以大慈悲和平等的態度，爲了迦葉（Mahakasyapa，佛陀十大弟子之一）的緣故，棺槨自然打開，一千張白色的細絹和兜羅綿都立即散開，顯露出佛陀的三十二相（佛陀的32種殊勝的身體特徵）、八十種好（佛陀的80種較小的身體特徵），以及真金紫磨般堅固的色身。迦葉和他的弟子們看到后，昏厥倒地，哽咽哀號，過了很久才甦醒過來，淚流滿面，和弟子們慢慢走上香樓，靠近佛陀的棺槨邊。他們再次哽咽，號啕大哭，用他們所得到的香花、幡蓋、寶幢瓔珞、音樂、絃歌哀號供養，然後用香泥、香水灌洗如來金色的身體，燒香散花，哀泣供養。灌洗完畢后，迦葉和他的弟子們用他們得到的上等兜羅綿纏繞在如來紫磨色的身體上，然後用舊的棉布纏在新棉布之上；兜羅綿纏好后，又用他們得到的一千張白色細絹，依次重疊地纏在兜羅綿上，纏繞如來的身體；纏好白絹后，又用舊的細絹纏在新細絹之上，依次纏繞；全部纏好后，棺門就關閉了，用七寶瓔珞等一切裝飾品莊嚴。這時，迦葉再次悲傷哀痛，和他的弟子們右繞棺槨七圈，淚流滿面，長跪合掌，說偈哀嘆：『苦啊苦啊，偉大的聖尊，我如今心中充滿痛苦和毒害。世尊涅槃的速度為何如此之快，大慈悲為何不能留下來等待我？我在崛山（Grdhrakuta，靈鷲山，佛陀常說法之地）禪定中，遍觀如來卻都看不見，又看到佛陀已經涅槃，頓時心中戰慄，大為震驚。忽然看到黑暗的雲彩遍佈世界，又看到山地發生大震動，立即知道如來已經涅槃，所以我急忙趕來卻已經看不見。世尊的大慈悲沒有普及到我，讓我沒有見到佛陀涅槃，沒有得到一句教誨，我如今孤苦伶仃，依靠什麼呢？世尊，我如今非常痛苦，心緒混亂，迷茫昏沉，我如今要禮拜世尊的頭頂，』

【English Translation】 English version At the place of the Buddha's coffin. At that time, the Tathagata, with great compassion and equanimity, for the sake of Kasyapa (Mahakasyapa, one of the ten great disciples of the Buddha), the coffin opened naturally, and a thousand sheets of white silk and fine cotton all immediately scattered, revealing the Buddha's thirty-two marks (the 32 major physical characteristics of the Buddha), eighty minor marks (the 80 minor physical characteristics of the Buddha), and a body of true gold, purple-polished, and firm. Kasyapa and his disciples, upon seeing this, fainted and fell to the ground, sobbing and wailing. After a long time, they regained consciousness, tears streaming down their faces, and slowly ascended the incense tower with their disciples, approaching the Buddha's coffin. They choked again, crying loudly, and made offerings with the incense, flowers, banners, canopies, jeweled streamers, necklaces, music, and songs they had obtained, then they washed the Tathagata's golden body with fragrant mud and water, burned incense, scattered flowers, and made offerings while weeping. After the washing was completed, Kasyapa and his disciples wrapped the Tathagata's purple-polished body with the fine cotton they had obtained, then wrapped the new cotton with the old cotton; after the fine cotton was wrapped, they used the thousand sheets of white silk they had obtained, wrapping them one after another over the fine cotton, wrapping the Tathagata's body; after wrapping the white silk, they wrapped the new silk with the old silk, wrapping them one after another; after all the wrapping was completed, the coffin door was closed, and it was adorned with all kinds of decorations, such as seven-jeweled necklaces. At this time, Kasyapa was again filled with grief and sorrow, and with his disciples, circumambulated the coffin seven times to the right, tears streaming down their faces, knelt down with palms together, and recited a verse of lament: 'Oh, the suffering, the suffering, the great and holy one, my heart is now filled with pain and poison. Why did the World Honored One pass into Nirvana so quickly, why could great compassion not stay and wait for me? While in meditation on Grdhrakuta (Vulture Peak, where the Buddha often taught), I looked everywhere for the Tathagata but could not see him, And then I saw that the Buddha had already entered Nirvana, and my heart trembled and was greatly shocked. Suddenly I saw dark clouds covering the world, and then I saw the mountains and earth shaking greatly, I immediately knew that the Tathagata had already entered Nirvana, so I rushed here but could no longer see him. The World Honored One's great compassion did not extend to me, preventing me from seeing the Buddha's Nirvana, I did not receive a single word of teaching, and now I am alone and helpless, what shall I rely on? World Honored One, I am now in great pain, my mind is confused, bewildered, and clouded, I now bow to the top of the World Honored One's head,'

為復哀禮如來胸、　為復敬禮大聖手、　　為復悲禮如來腰、　為復敬禮如來臍、　　為復深心禮佛足，　何苦不見佛涅槃？　　惟愿示我敬禮處。　如來在世眾安樂，　　今入涅槃皆大苦。　哀哉哀哉深大苦，　　大悲示教所禮處。」

爾時，迦葉哽咽悲哀，說是偈已，世尊大悲即現二足千輻輪相，出於棺外，回示迦葉，從千輻輪放千光明，遍照十方一切世界。爾時，迦葉與諸弟子見佛足已，一時禮拜千輻輪相，即更悶絕，昏迷躄地，良久乃醒。與諸弟子哀號哽咽，右繞七匝，繞七匝已，復禮佛足，悲哀哭泣，聲震世界。復更說偈，哀嘆佛足：

「如來究竟大悲心，　　平等慈光無二照，　眾生有感無不應，　　示我二足千輻輪。　我今深心歸命禮，　　千輻輪相二尊足，　千輻輪中放千光，　　遍照十方普佛剎。　我今歸依頭面禮，　　千輻輪相長光照，　眾生遇光皆解脫，　　三塗八難皆離苦。　我復歸依頭面禮，　　輪光普救諸惡趣，　世尊往昔無數劫，　　為我等故修苦行；　今證得此金剛體，　　足下由放千光明，　悲哀稽首歸命禮，　　安於眾生千輻輪。　佛修眾德為一切，　　修道樹日降四魔，　四魔降已伏外道，　　眾生因此得正見。　稽首歸依頭

【現代漢語翻譯】現代漢語譯本是應該再次悲傷地禮拜如來的胸膛呢？是應該恭敬地禮拜大聖的手呢？是應該悲痛地禮拜如來的腰部呢？是應該恭敬地禮拜如來的肚臍呢？還是應該以至誠之心禮拜佛的足部呢？為何我們如此痛苦，以至於無法見到佛陀的涅槃？只願您能指示我們應該在哪裡進行敬禮。如來在世時，眾生都安樂，如今進入涅槃，大家都感到極大的痛苦。哀哉！哀哉！這是多麼深重的痛苦啊！大悲的佛陀啊，請您指示我們應該禮拜的地方。」

當時，迦葉哽咽悲哀，說完這首偈頌后，世尊以大悲心，立即顯現出雙足的千輻輪相，從棺木外伸出，回示迦葉，從千輻輪中放出千道光明，普照十方一切世界。當時，迦葉和他的弟子們見到佛足后，一同禮拜千輻輪相，隨即再次昏厥，倒地不起，過了很久才醒來。他和弟子們哀號哽咽，右繞佛身七圈，繞完七圈后，再次禮拜佛足，悲哀哭泣，聲音震動世界。他們又說偈頌，哀嘆佛足：

『如來您擁有究竟的大悲心，平等慈悲的光芒無差別地照耀一切，眾生有所感應，無不迴應，您向我們展示了雙足的千輻輪相。我如今以至誠之心歸命禮拜，禮拜這千輻輪相的雙足，千輻輪中放出千道光明，普照十方一切佛土。我如今歸依，以頭面禮拜，禮拜這千輻輪相所發出的長久光明，眾生遇到這光明都能解脫，脫離三惡道和八難的痛苦。我再次歸依，以頭面禮拜，禮拜這輪光普救一切惡道眾生，世尊您在過去無數劫中，爲了我們而修行苦行；如今證得這金剛不壞之身，足下依然放出千道光明，我悲哀地稽首歸命禮拜，禮拜這安於眾生的千輻輪。佛陀您爲了利益一切眾生而修習各種功德，在菩提樹下修行時降伏了四魔（四種障礙修行的魔），降伏四魔后又制服了外道，眾生因此得以獲得正見。我稽首歸依，以頭面禮拜，

【English Translation】 English version Should we again sorrowfully bow to the Tathagata's (如來) chest? Should we respectfully bow to the Great Sage's (大聖) hand? Should we mournfully bow to the Tathagata's waist? Should we respectfully bow to the Tathagata's navel? Or should we wholeheartedly bow to the Buddha's feet? Why are we so distressed that we cannot witness the Buddha's Nirvana (涅槃)? We only wish that you would show us where we should pay our respects. When the Tathagata was in the world, all beings were at peace and happy, Now that he has entered Nirvana, everyone feels great suffering. Alas, alas! Such deep and great suffering! Oh, compassionate one, please show us where we should pay our respects.'

At that time, Kasyapa (迦葉) choked with grief and, after reciting this verse, the World Honored One, with great compassion, immediately manifested the thousand-spoked wheel marks on his two feet, extending them out of the coffin and showing them to Kasyapa. From the thousand-spoked wheels, a thousand rays of light were emitted, illuminating all the worlds in the ten directions. At that time, Kasyapa and his disciples, upon seeing the Buddha's feet, together bowed to the thousand-spoked wheel marks, then fainted again, collapsing to the ground. After a long time, they awoke. He and his disciples wailed and sobbed, circumambulating the Buddha's body seven times. After circumambulating seven times, they again bowed to the Buddha's feet, weeping with sorrow, their voices shaking the world. They then recited another verse, lamenting the Buddha's feet:

'The Tathagata possesses the ultimate heart of great compassion, The light of equal compassion shines without discrimination, All beings who are receptive are responded to without fail, You have shown us the thousand-spoked wheel marks on your two feet. I now wholeheartedly take refuge and bow, Bowing to the two venerable feet with the thousand-spoked wheel marks, From the thousand-spoked wheels, a thousand rays of light are emitted, Illuminating all the Buddha lands in the ten directions. I now take refuge, bowing with my head to the ground, Bowing to the long-lasting light emitted from the thousand-spoked wheel marks, All beings who encounter this light are liberated, Released from the suffering of the three evil realms and the eight difficulties. I again take refuge, bowing with my head to the ground, Bowing to the wheel's light that universally saves all beings in evil realms, World Honored One, in countless past kalpas (劫), You practiced asceticism for our sake; Now you have attained this indestructible diamond body, And from your feet still emanate a thousand rays of light, I sorrowfully bow my head in refuge, Bowing to the thousand-spoked wheels that bring peace to all beings. The Buddha cultivated all virtues for the benefit of all, When practicing under the Bodhi tree, you subdued the four maras (魔) (four obstacles to practice), Having subdued the four maras, you also subdued the heretics, And thus, beings were able to attain right view. I bow my head in refuge, bowing with my head to the ground,

面禮，　　眾生正見光明足，　佛為一切真慈父，　　足光平等度眾生。　我復歸依頭面禮，　　平等離苦輪足光，　我遇千輻光明足，　　悲喜交流哀切心。　我復悲哀頭面禮，　　有感千輻輪光相，　稽首歸依輪足光，　　乘究竟乘出三界。　敬禮天人歸依足，　　輪光普照三有苦，　眾生未得脫苦門，　　皆悉歸命輪光足。　我等輪迴未出離，　　如何輪足見放舍？　哀哉哀哉諸眾生，　　長夜莫睹輪足光，　悔過世尊大慈悲，　　示敬千輻輪光足。　哀哉今遇輪光相，　　自此當何復再睹？」

爾時，迦葉與諸弟子說是偈已，復重悶絕，昏迷躄地，良久漸醒，悲哀哽咽，不能自裁。大覺世尊千輻輪相金剛雙足，還自入棺，封閉如故。爾時，城內一切士女、天人、大眾，見大迦葉復重號哭，捶胸大叫，哀震大千無量世界，各將所持悲哽供養。

爾時，拘尸城內有四力士，瓔珞嚴身，持七寶炬，大如車輪，焰光普照，以焚香樓，茶毗如來，炬投香樓，自然殄滅。迦葉告言：「大聖寶棺，三界之火所不能燒，何況汝力而能燒耶？」城內復有八大力士，更持七寶大炬光焰，一切將投棺所，亦皆殄滅。城內復有十六極大力士，各持七寶大炬來投香樓，亦悉殄滅。城內復有三十六極大

【現代漢語翻譯】現代漢語譯本頂禮，眾生以正見為光明之足，佛陀是所有眾生真正的慈父，他的足光平等地度化眾生。我再次歸依，以頭面頂禮，愿能平等地脫離苦難輪迴，沐浴在佛陀的足光中。我遇到了千輻光明之足，心中悲喜交加，充滿哀切。我再次悲哀地以頭面頂禮，感受著千輻輪光之相。我稽首歸依佛陀的輪足光，愿能乘上究竟之乘，脫離三界。我敬禮天人所歸依的佛足，愿輪光普照三有（欲界、色界、無色界）的苦難。眾生尚未得到脫離苦難之門，都應歸命于佛陀的輪光足。我們還在輪迴中未能解脫，怎能捨棄佛陀的輪足呢？可悲啊，可悲啊，眾生在漫漫長夜中無法見到佛陀的輪足光。我懺悔，世尊以大慈悲，示現千輻輪光足，以示敬意。可悲啊，如今遇到了輪光之相，此後何時才能再次見到呢？'

那時，迦葉（Kasyapa，佛陀的十大弟子之一）和他的弟子們說完這偈頌后，再次昏厥，倒在地上，過了很久才漸漸醒來，悲哀哽咽，無法自持。大覺世尊（釋迦牟尼佛）千輻輪相的金剛雙足，又自己回到棺材中，封閉如初。那時，城內所有的士女、天人、大眾，看到大迦葉再次號啕大哭，捶胸頓足，哀號聲震動大千無量世界，各自拿出所持之物，悲傷地供養。

那時，拘尸城（Kushinagar，佛陀涅槃之地）內有四位力士，身上佩戴瓔珞，手持七寶火炬，大如車輪，火焰光芒普照，用來焚燒香樓，荼毗如來（佛陀的火葬）。火炬投向香樓，自然熄滅。迦葉說道：『大聖的寶棺，三界之火都無法焚燒，何況你們的力量呢？』城內又有八位大力士，再次手持七寶大火炬，一起投向棺材，也全部熄滅。城內又有十六位極大力士，各自手持七寶大火炬來投向香樓，也都全部熄滅。城內又有三十六位極大

【English Translation】 English version I bow in reverence, beings see the light of right view as their feet, The Buddha is the true compassionate father of all beings, his foot light equally liberates all beings. I again take refuge, bowing my head and face, wishing to equally escape the cycle of suffering, bathed in the Buddha's foot light. I have encountered the thousand-spoked light feet, my heart filled with a mixture of sorrow and joy, with deep lament. I again bow my head and face in sorrow, feeling the appearance of the thousand-spoked wheel light. I prostrate and take refuge in the Buddha's wheel foot light, wishing to ride the ultimate vehicle and escape the three realms. I pay homage to the Buddha's feet, the refuge of gods and humans, may the wheel light illuminate the suffering of the three existences (desire realm, form realm, formless realm). Beings have not yet found the gate to escape suffering, all should take refuge in the Buddha's wheel light feet. We are still in the cycle of rebirth, unable to be liberated, how can we abandon the Buddha's wheel feet? Alas, alas, beings in the long night cannot see the Buddha's wheel foot light. I repent, the World Honored One, with great compassion, manifested the thousand-spoked wheel light feet, to show respect. Alas, now having encountered the appearance of the wheel light, when will I be able to see it again?'

At that time, Kasyapa (one of the Buddha's ten great disciples) and his disciples, after reciting this verse, fainted again, falling to the ground. After a long time, they gradually woke up, sobbing with grief, unable to control themselves. The great enlightened World Honored One (Shakyamuni Buddha)'s diamond feet with the thousand-spoked wheel mark, returned to the coffin by themselves, sealed as before. At that time, all the gentry, women, gods, and the masses in the city, seeing Mahakasyapa crying again, beating his chest and stamping his feet, the sound of lamentation shook the immeasurable worlds. Each took what they had and offered it with sorrow.

At that time, in the city of Kushinagar (the place of the Buddha's Nirvana), there were four strong men, adorned with necklaces, holding seven-jeweled torches, as large as chariot wheels, with flames shining everywhere, to burn the incense pavilion, cremating the Tathagata (the Buddha's cremation). The torches were thrown at the incense pavilion, and they naturally extinguished. Kasyapa said, 'The great sage's precious coffin cannot be burned by the fire of the three realms, how much less by your strength?' In the city, there were eight more strong men, again holding seven-jeweled great torches, all throwing them at the coffin, and they all extinguished. In the city, there were sixteen extremely strong men, each holding seven-jeweled great torches, coming to throw them at the incense pavilion, and they all extinguished. In the city, there were thirty-six extremely great

力士，各持七寶大炬來投，亦皆殄滅。

爾時，迦葉告諸力士、一切大眾：「汝等當知，縱使一切天人所有炬火，不能茶毗如來寶棺。汝等不須勞苦，強欲為作。」爾時，城內士女、天人、大眾復重悲哀，各以所持號泣供養，一時禮拜右繞七匝，悲號大哭聲震三千。

爾時，如來以大悲力，從心胸中火踴棺外，漸漸茶毗，經於七日，焚妙香樓，爾乃方盡。爾時，城內士女、天人、大眾於七日間悲號哭泣，哀聲不斷，各以所持，供養不歇。

爾時，四天王各作是念：「我以香水注火令滅，急收舍利，天上供養。」作是念已，即持七寶金瓶，盛滿香水，復將須彌四埵，四大香潔出甘乳樹，樹各千圍，高百由旬，隨四天王同時而下至茶毗所。樹流甘乳，注寫香瓶，一時注火。注已，火勢轉高，都無滅也。

爾時，海神莎伽羅龍王及江神、河神，見火不滅，各作是念：「我取香水注火令滅，急收舍利，住處供養。」作是念已，各持寶瓶盛取無量香水，至茶毗所一時注火。注已，火勢如故，都亦不滅。

爾時，樓逗語四天王及海神等：「汝注香水令火滅者，可不欲取捨利還本所居而供養耶？」答言：「實爾。」樓逗語四天王言：「汝大貪心。汝居天上，舍利隨汝，若在天宮，地居之人如何得往而

【現代漢語翻譯】現代漢語譯本：力士們各自拿著七寶製成的大火炬來投向棺木，但火焰都熄滅了。當時，迦葉告訴眾力士和所有大眾：『你們應當知道，即使所有天人和他們的火炬，也不能焚化如來的寶棺。你們不必勞苦，強行去做。』當時，城內的男女、天人、大眾再次悲傷，各自拿著供品號哭供養，同時禮拜右繞七圈，悲號大哭的聲音震動三千世界。當時，如來以大悲的力量，從心胸中涌出火焰，在棺外漸漸焚化，經過七天，焚燒了妙香樓，這才完全熄滅。當時，城內的男女、天人、大眾在這七天里悲號哭泣，哀聲不斷，各自拿著供品，供養不停。當時，四大天王各自心想：『我用香水澆滅火焰，趕緊收取捨利，在天上供養。』這樣想后，他們立即拿著七寶金瓶，盛滿香水，又將須彌山四方的四座大香潔出甘乳樹，每棵樹都有千圍粗，高百由旬（古印度長度單位），隨著四大天王同時降落到火化的地方。樹流出甘乳，注入香瓶，同時澆向火焰。澆過後，火焰反而更高，完全沒有熄滅。當時，海神莎伽羅龍王（Sāgara，意為海）以及江神、河神，看到火焰不滅，各自心想：『我取香水澆滅火焰，趕緊收取捨利，在住處供養。』這樣想后，各自拿著寶瓶盛取無量香水，來到火化的地方同時澆向火焰。澆過後，火焰依舊如故，完全沒有熄滅。當時，樓逗（Loka，意為世界）對四大天王和海神等說：『你們澆香水想讓火焰熄滅，難道不是想取捨利回到各自的住處供養嗎？』他們回答說：『確實如此。』樓逗對四大天王說：『你們太貪心了。你們住在天上，舍利會跟隨你們，如果在天宮，住在地上的人如何能夠前往而供養呢？』

【English Translation】 English version: The strong men, each holding a large torch made of seven treasures, came to throw them, but the flames all went out. At that time, Kāśyapa (迦葉, one of the Buddha's major disciples) told the strong men and all the assembly: 'You should know that even if all the gods and humans and their torches, they cannot cremate the Tathāgata's (如來, meaning 'the one who has thus gone') precious coffin. You do not need to labor, forcing yourselves to do it.' At that time, the men and women of the city, the gods, and the assembly were again saddened, each holding offerings, weeping and making offerings, while bowing and circumambulating seven times, their cries of sorrow shaking the three thousand worlds. At that time, the Tathāgata, with great compassionate power, caused fire to spring forth from his chest, gradually cremating the coffin from the outside. After seven days, the wonderful fragrant pavilion was burned, and only then did it completely extinguish. At that time, the men and women of the city, the gods, and the assembly wept and wailed for seven days, their cries of sorrow unceasing, each holding offerings, making offerings without stopping. At that time, the Four Heavenly Kings each thought: 'I will pour fragrant water to extinguish the fire, quickly collect the relics, and make offerings in the heavens.' Having thought this, they immediately took seven-treasure golden vases, filled them with fragrant water, and also brought four great fragrant, sweet-milk-producing trees from the four sides of Mount Sumeru (須彌, the central world-mountain), each tree a thousand circumferences thick and a hundred yojanas (由旬, an ancient Indian unit of distance) high, descending simultaneously with the Four Heavenly Kings to the cremation site. The trees flowed with sweet milk, which was poured into the fragrant vases, and then poured onto the fire at the same time. After pouring, the fire grew even higher, and did not extinguish at all. At that time, the sea god Sāgara (莎伽羅, meaning 'ocean') Dragon King, as well as the river gods and stream gods, seeing that the fire did not extinguish, each thought: 'I will take fragrant water to extinguish the fire, quickly collect the relics, and make offerings in my dwelling place.' Having thought this, each took precious vases, filled them with immeasurable fragrant water, and came to the cremation site, pouring it onto the fire at the same time. After pouring, the fire remained as before, not extinguishing at all. At that time, Loka (樓逗, meaning 'world') spoke to the Four Heavenly Kings and the sea gods, etc.: 'You pour fragrant water to extinguish the fire, is it not because you want to take the relics back to your respective dwellings to make offerings?' They replied: 'Indeed it is.' Loka said to the Four Heavenly Kings: 'You are too greedy. You live in the heavens, the relics will follow you. If they are in the heavenly palace, how can those who live on earth go there to make offerings?'

供養耶？」復語海神：「汝等住在大海江河，如來舍利汝收取者，地居之人如何得往而供養耶？」爾時四天王即皆懺悔，悔已各還天宮；爾時大海、江、河神等，皆亦懺悔，誠如聖言，悔已各還。

大般涅槃經聖軀廓潤品第四

爾時，帝釋持七寶瓶及供養具至茶毗所，其火一時自然滅盡，帝釋即開如來寶棺，欲請佛牙。樓逗即問：「汝何為耶？」答言：「欲請佛牙，還天供養。」樓逗言：「莫輒自取，可待大眾，爾乃共分。」釋言：「佛先與我一牙舍利，是以我來，火即自滅。」帝釋說是語已，即開寶棺，于佛口中右畔上頷取牙舍利，即還天上起塔供養。爾時，有二捷疾羅剎隱身隨釋，眾皆不見，盜取一雙佛牙舍利。

爾時，城內一切士女、一切大眾，即一時來欲爭舍利。樓逗告言：「大眾當知，待且安詳。如佛所說，應當如法，共分供養。」爾時，城內士女、一切大眾不聞樓逗所言，乃各執持矛槊、弓箭、刀劍、罥索、一切戰具，各自莊嚴，欲取捨利。爾時，城內人眾即開佛棺，兜羅白㲲宛然不燒，大眾見已復大號哭，流淚盈目，各將所持悲哀供養，深心禮拜，流淚長跪，同說偈讚：

「如來以大自在力，　　於一切世得自在，　大悲本願處斯土，　　周旋苦海度眾生。　無量智慧神通力

【現代漢語翻譯】現代漢語譯本：『供養嗎？』又對海神說：『你們住在海洋江河中，如來的舍利被你們收取了，住在陸地上的人如何能夠前往供養呢？』當時，四天王都懺悔了，懺悔后各自回到天宮；當時，大海、江河的神等，也都懺悔了，確實如聖人所說，懺悔后各自返回。

《大般涅槃經·聖軀廓潤品》第四

當時，帝釋（Indra，天神之王）拿著七寶瓶和供養器具來到荼毗（cremation）的地方，火一時自然熄滅。帝釋就打開如來的寶棺，想要請取佛牙。樓逗（Lohita，人名）就問：『你想要做什麼？』回答說：『想要請取佛牙，帶回天上供養。』樓逗說：『不要擅自取走，應該等待大眾，然後一起分。』帝釋說：『佛陀先前給了我一顆牙舍利，所以我才來，火就自己熄滅了。』帝釋說完這話，就打開寶棺，從佛的口中右側上顎取走牙舍利，然後回到天上建塔供養。當時，有兩個行動迅速的羅剎（Rakshasa，惡鬼）隱身跟隨著帝釋，眾人都沒有看見，他們盜走了一對佛牙舍利。

當時，城裡所有的士女、所有的大眾，都同時來到想要爭奪舍利。樓逗告訴他們說：『大家應當知道，請稍安勿躁。如佛所說，應當依法，共同分取供養。』當時，城裡的士女、所有的大眾沒有聽樓逗所說的話，就各自拿著矛、槊、弓箭、刀劍、罥索、各種戰具，各自裝扮，想要奪取捨利。當時，城裡的人們就打開佛棺，兜羅白㲲（tula white cloth，一種白色細布）完好無損沒有被燒燬，大眾看到后又大聲號哭，淚流滿面，各自拿著所持的物品悲哀地供養，內心深處禮拜，流著眼淚長跪，一同說偈讚歎：

『如來以大自在力，於一切世得自在，大悲本願處斯土，周旋苦海度眾生。無量智慧神通力』

【English Translation】 English version: 『Offerings?』 Then he spoke to the sea gods: 『You dwell in the great oceans and rivers, and if you take the relics of the Tathagata, how can the people who live on land come to make offerings?』 At that time, the Four Heavenly Kings all repented, and after repenting, each returned to their heavenly palaces. At that time, the gods of the great oceans and rivers also repented, and as the sage had said, after repenting, each returned.

The Great Parinirvana Sutra, Chapter 4: The Glorious Body

At that time, Indra (King of the Gods) arrived at the cremation site with seven jeweled vases and offerings. The fire extinguished itself naturally at once. Indra then opened the Tathagata's jeweled coffin, intending to take the Buddha's tooth. Lohita (a person's name) asked, 『What do you intend to do?』 He replied, 『I wish to take the Buddha's tooth and return to the heavens to make offerings.』 Lohita said, 『Do not take it on your own; wait for the assembly, and then divide it together.』 Indra said, 『The Buddha previously gave me a tooth relic, which is why I have come, and the fire extinguished itself.』 After Indra spoke these words, he opened the jeweled coffin and took the tooth relic from the upper right jaw of the Buddha's mouth, then returned to the heavens to build a stupa for offerings. At that time, two swift Rakshasas (demons) followed Indra in disguise, unseen by the crowd, and stole a pair of Buddha's tooth relics.

At that time, all the men and women in the city, all the people, came at once, wanting to contend for the relics. Lohita told them, 『Everyone should know, please wait patiently. As the Buddha said, it should be done according to the Dharma, and we should divide the offerings together.』 At that time, the men and women in the city, all the people, did not listen to Lohita's words, and each took up spears, lances, bows, arrows, swords, snares, and all kinds of weapons, and adorned themselves, wanting to seize the relics. At that time, the people in the city opened the Buddha's coffin, and the tula white cloth (a type of fine white cloth) was intact and not burned. When the crowd saw this, they cried out loudly again, tears filling their eyes, and each took what they had and made sorrowful offerings, bowing deeply with their hearts, kneeling with tears, and together recited a verse of praise:

『The Tathagata, with great power of self-mastery, attains self-mastery in all worlds, with great compassion and original vows, dwells in this land, travels through the sea of suffering to deliver all beings. Immeasurable wisdom and supernatural power』

，　　出沒生死無掛礙，　能以一身為多身，　　多身一身為無量。　神變普應咸皆見，　　無緣即現入涅槃，　我等福盡無應緣，　　故乃如來見放舍。　佛于娑羅寶棺中，　　大力士舉皆不起，　大悲之力自輕舉，　　升空高一多羅樹，　乘虛徐繞拘尸城，　　七日大聖繞七匝，　繞已自臨茶毗所，　　不共神力所施為。　一切天人莫能測，　　佛于大般涅槃中，　金剛不壞力自在，　　一切茶毗火不然，　自於心中出慈火，　　焚燒七日示現盡，　人天不能滅此火，　　如來大悲示應力。　帝釋來至火便滅，　　妙兜羅綿纏佛身，　大火焚燒都不燃，　　白㲲隨佛寶棺內，　火中儼然而不燒，　　方知如來自在力。　於法自在為法王，　　敬禮大悲三界尊、　敬禮聖中無畏者、　　敬禮普覆大慈力、　敬禮神變自在者，　　我等從今離世尊，　沒苦無能見救護。　　哀哉哀哉大聖尊！　方今長別何由見？」

爾時大眾說是偈已，重複悲泣，各以所持盡哀供養。

爾時，樓逗普為天人一切大眾，與城內人共于棺所，徐舉白㲲及兜羅綿：其迦葉等白㲲千張火全不燒；其城內人白㲲千張，除外一重餘者灰燼；其兜羅綿宛然如故。爾時，樓逗取此白㲲及兜羅綿細破

【現代漢語翻譯】現代漢語譯本出入生死沒有障礙，能夠以一個身體化為多個身體，多個身體又化為一個身體，數量無量。神變普遍應現，眾生都能看見，沒有因緣時就示現進入涅槃（Nirvana，佛教術語，指脫離輪迴的最終解脫）。我們福德耗盡，沒有感應的因緣，所以如來（Tathagata，佛的稱號）才示現放舍我們。佛在娑羅（Sala，一種樹木）寶棺中，大力士舉都舉不起來，憑藉大悲的力量自己輕輕舉起，升到空中一多羅樹（Tala，一種棕櫚樹）的高度，在空中緩緩圍繞拘尸城（Kushinagar，佛陀涅槃之地），七天里，大聖（指佛陀）繞城七圈，繞完后自己來到荼毗（Cremation，火葬）的地方，這是不共的神力所為。一切天人和人都無法測度，佛在大般涅槃（Maha-parinirvana，佛陀的最終涅槃）中，金剛不壞的力量自在無礙，一切荼毗的火焰都無法點燃，自己從心中發出慈悲的火焰，焚燒七天，示現圓寂，人天都無法熄滅這火焰，這是如來大悲示現的應化之力。帝釋（Indra，天神之王）來后火焰才熄滅，用妙兜羅綿（Tula，一種柔軟的棉花）纏繞佛身，大火焚燒都不能點燃，白㲲（Baiti，一種白色絲織品）隨著佛的寶棺進入火中，在火中安然無恙沒有被燒燬，這才知道如來自在的力量。於法自在，是為法王，敬禮大悲三界尊（指佛陀），敬禮聖者中的無畏者，敬禮普遍覆蓋的大慈悲力，敬禮神變自在者，我們從今以後離開世尊，沉沒在苦海中，沒有誰能救護我們。哀哉！哀哉！大聖尊！如今長久分別，何時才能再見到您？』這時，大眾說完這偈頌后，再次悲傷哭泣，各自拿出所持之物，盡力哀悼供養。這時，樓逗（Loudou，人名）普遍為天人一切大眾，與城內的人一起在棺材旁，慢慢舉起白㲲和兜羅綿：迦葉（Kasyapa，佛陀弟子）等人的千張白㲲，火完全沒有燒著；城內人的千張白㲲，除最外一層外，其餘都化為灰燼；兜羅綿仍然完好如初。這時，樓逗取下這些白㲲和兜羅綿，細細地撕破。

【English Translation】 English version Emerging and disappearing from life and death without hindrance, Able to transform one body into many, and many bodies into one, immeasurable in number. Divine transformations universally appear, all beings can see, when there is no cause, they manifest entering Nirvana (Nirvana, a Buddhist term referring to the ultimate liberation from the cycle of rebirth). Our merits are exhausted, and there is no cause for response, therefore the Tathagata (Tathagata, an epithet of the Buddha) manifests abandoning us. The Buddha is in the Sala (Sala, a type of tree) jeweled coffin, even strong men cannot lift it, Relying on the power of great compassion, he lifts himself lightly, rising to the height of a Tala (Tala, a type of palm tree) tree in the air, Slowly circling the city of Kushinagar (Kushinagar, the place of Buddha's Nirvana) in the air, for seven days, the Great Sage (referring to the Buddha) circled the city seven times, After circling, he himself came to the place of cremation (Cremation), this is the doing of uncommon divine power. All gods and humans cannot fathom it, the Buddha, in the Great Parinirvana (Maha-parinirvana, the final Nirvana of the Buddha), The indestructible power of Vajra (Vajra, diamond-like) is free and unhindered, all the flames of cremation cannot ignite, He himself emits compassionate flames from his heart, burning for seven days, manifesting the completion of his passing, Neither gods nor humans can extinguish this fire, this is the responsive power of the Tathagata's great compassion. When Indra (Indra, the king of gods) arrived, the flames extinguished, the Buddha's body was wrapped in fine Tula (Tula, a type of soft cotton) cotton, The great fire could not ignite it, the Baiti (Baiti, a type of white silk fabric) went into the fire with the Buddha's jeweled coffin, It remained intact in the fire without being burned, only then did we know the Tathagata's power of freedom. Free in the Dharma, he is the King of Dharma, we pay homage to the compassionate Lord of the Three Realms (referring to the Buddha), We pay homage to the fearless one among the saints, we pay homage to the great compassionate power that universally covers, We pay homage to the one who is free in divine transformations, from now on we are separated from the World Honored One, Sinking in the sea of suffering, there is no one to save us. Alas! Alas! Great Sage! Now we are separated for a long time, when will we see you again?' At this time, after the assembly finished reciting this verse, they wept again in sorrow, each offering what they had, doing their best to mourn and make offerings. At this time, Loudou (Loudou, a person's name), universally for all the gods and humans, together with the people in the city, slowly lifted the Baiti and Tula cotton by the coffin: the thousand pieces of Baiti of Kasyapa (Kasyapa, a disciple of the Buddha) and others were not burned at all; the thousand pieces of Baiti of the people in the city, except for the outermost layer, the rest turned to ashes; the Tula cotton remained as before. At this time, Loudou took these Baiti and Tula cotton and tore them into small pieces.

分之，與諸大眾，令起寶塔而供養之；樓逗復取㲲灰亦細分眾，令起寶塔而供養之；其餘燼灰無復得分，眾各自取，起塔供養。

其城內人先已遣匠造八金壇，八師子座，各以七寶而為莊嚴，其七寶壇各受一斛，各置七寶師子座上。其八師子七寶之座，座別各有三十二力士，各嚴七寶、瓔珞、雜彩纏身，共舉七寶八師子座；座上覆各有八婇女，身嚴七寶、瓔珞、雜彩持七寶壇；座上覆各有八婇女，嚴身瓔珞執七寶蓋覆金壇上；座上覆各有八婇女，身嚴瓔珞，持七寶劍，衛七寶壇；座上覆各有八婇女，身嚴瓔珞，執雉毛纛，豎壇四面；座別各有無量人眾，持妙音樂、幢幡、寶蓋、香花、瓔珞圍繞供養；座各復有無量人眾，各持弓箭、矛槊、罥索、長鉤、一切戰具而圍繞之，從拘尸城前後圍繞向茶毗所。

其八師子七寶之座出城去後，城內人眾即持無數香泥、香水，尋力士后，平治塗地，作香泥路，廣博嚴事，向茶毗所。其路兩邊無數寶幢、幡蓋、香花、真珠、瓔珞、眾妙雜彩、音樂、絃歌嚴飾路邊，儼然供養，待大聖尊舍利而還。其諸力士持八師子七寶之座，圍繞至茶毗所，即大哀泣，號哭哽咽，聲震大千，各以所持深心供養。

爾時，世尊大悲力故，碎金剛體成末舍利，惟留四牙不可沮壞。爾時，

【現代漢語翻譯】現代漢語譯本然後，將佛陀的舍利分給在場的大眾，讓他們各自建造寶塔來供奉；樓逗（一種容器）又取來細灰，也分給大眾，讓他們各自建造寶塔來供奉；剩下的灰燼無法再分，大眾各自取走，建造寶塔供奉。拘尸城內的人們先前已派遣工匠建造了八個金壇，八個獅子座，都用七寶來裝飾，每個七寶壇能容納一斛（古代容量單位），各自放置在七寶獅子座上。這八個七寶獅子座，每個座都有三十二位力士，各自佩戴七寶、瓔珞（用珠玉穿成的裝飾品）、各種綵帶纏繞全身，共同舉起七寶八獅子座；座上又各有八位婇女（宮女），身佩七寶、瓔珞、各種綵帶，手持七寶壇；座上又各有八位婇女，身佩瓔珞，手執七寶蓋，覆蓋在金壇上；座上又各有八位婇女，身佩瓔珞，手持七寶劍，護衛七寶壇；座上又各有八位婇女，身佩瓔珞，手執雉毛纛（用雉雞羽毛裝飾的旗幟），豎立在壇的四面；每個座都有無數人眾，手持美妙的音樂、幢幡（一種旗幟）、寶蓋、香花、瓔珞圍繞供奉；每個座又有無數人眾，各自拿著弓箭、矛槊（長矛）、罥索（捕獵工具）、長鉤、一切戰具來圍繞，從拘尸城前後圍繞著向荼毗（火葬）的地方行進。這八個七寶獅子座出城后，城內的人們就拿著無數的香泥、香水，緊隨力士之後，平整塗抹地面，鋪成香泥路，寬闊而莊嚴，通向荼毗的地方。路的兩邊有無數的寶幢、幡蓋、香花、珍珠、瓔珞、各種美妙的綵帶、音樂、歌聲裝飾著路邊，莊嚴地供奉著，等待大聖尊的舍利返回。那些力士舉著八個七寶獅子座，圍繞著到達荼毗的地方，隨即大聲哀泣，號哭哽咽，聲音震動大千世界，各自用所持之物深心供奉。這時，世尊以大悲的力量，將金剛之身碎成末狀的舍利，只留下四顆牙齒無法毀壞。這時，

【English Translation】 English version Then, the relics of the Buddha were divided among the assembly, so that each could build a stupa to enshrine them; the remaining fine ashes were also taken from the 'lou dou' (a type of container) and divided among the assembly, so that each could build a stupa to enshrine them; the remaining ashes, which could not be further divided, were taken by the assembly, each building a stupa for enshrinement. The people of Kushinagar had previously sent craftsmen to build eight golden altars and eight lion thrones, all adorned with seven treasures. Each of the seven-treasure altars could hold one 'hu' (an ancient unit of volume), and each was placed on a seven-treasure lion throne. Each of the eight seven-treasure lion thrones had thirty-two strong men, each adorned with seven treasures, 'yingluo' (necklaces made of pearls and jade), and various colored ribbons wrapped around their bodies, who together lifted the eight seven-treasure lion thrones; on each throne were also eight 'cainu' (palace women), adorned with seven treasures, 'yingluo', and various colored ribbons, holding the seven-treasure altars; on each throne were also eight 'cainu', adorned with 'yingluo', holding seven-treasure canopies, covering the golden altars; on each throne were also eight 'cainu', adorned with 'yingluo', holding seven-treasure swords, guarding the seven-treasure altars; on each throne were also eight 'cainu', adorned with 'yingluo', holding pheasant-feather 'dao' (banners decorated with pheasant feathers), erected on the four sides of the altar; each throne had countless people, holding beautiful music, banners, canopies, fragrant flowers, and 'yingluo', surrounding and making offerings; each throne also had countless people, each holding bows, arrows, spears, 'juansuo' (hunting tools), long hooks, and all kinds of weapons, surrounding and proceeding from Kushinagar towards the cremation site. After the eight seven-treasure lion thrones left the city, the people of the city took countless fragrant mud and fragrant water, following closely behind the strong men, smoothing and coating the ground, paving a fragrant mud road, wide and solemn, leading to the cremation site. On both sides of the road were countless treasure banners, canopies, fragrant flowers, pearls, 'yingluo', various beautiful colored ribbons, music, and songs, decorating the roadside, solemnly making offerings, waiting for the return of the relics of the Great Sage. The strong men, holding the eight seven-treasure lion thrones, surrounded and arrived at the cremation site, immediately weeping loudly, crying and sobbing, their voices shaking the great thousand worlds, each making heartfelt offerings with what they held. At this time, due to the great compassionate power of the World Honored One, the Vajra body was shattered into fine relics, leaving only four teeth that could not be destroyed. At this time,

大眾既見舍利，復重悲哀，以其所持流淚供養。爾時樓逗與城內人涕泣盈目，收取捨利，著師子座七寶壇中，滿八金壇，舍利便盡。爾時，一切天人大眾見佛舍利入金壇中，重更悲哭，涕泣流淚，各將所持深心供養。

爾時，城內諸大力士及諸士女將欲持佛舍利金壇向拘尸城。爾時大眾復重悲哀，各將所持流淚供養。爾時，城內諸大力士及圍繞眾並城內人悲咽流淚，舉八師子七寶之座，隨香泥路迴向拘尸。爾時一切人天大眾復大悲哀，聲震世界，各將所持隨從舍利哀號供養。

如來舍利至城內已，置四衢道中。爾時，拘尸城人即嚴四兵、無數軍眾，身著甲鎧、各執戰具，繞拘尸城四面周匝，無數重兵儼然而住，擬防外人來抄掠故，雖為儀式，無戰諍心。復有五百大咒術師，守城四門，為遮難故。復有無數寶幢、幡蓋，微妙莊嚴，大雉毛纛，于城四維儼然供養，為標式故。爾時，城內一切士女、天人大眾復大悲哀，各將所持深心供養。其舍利壇置師子座經於七日，於七日中一切大眾，日夜悲號，哀聲不斷，盡以所持深心供養。其八師子七寶之座，各有五百大咒術師各共持之，遮有天龍、夜叉、神鬼來欺奪故。

經七日間，爾時如來本生眷屬——迦毗羅國王諸釋種等，佛神力故，都不覺知佛入涅槃。佛

【現代漢語翻譯】現代漢語譯本大眾見到舍利后，再次悲傷，用他們所持有的物品流淚供養。當時，樓逗和城裡的人們眼含淚水，收取捨利，放置在獅子座七寶壇中，裝滿了八個金壇，舍利便全部放入。那時，一切天人和大眾見到佛舍利進入金壇中，再次悲哭，涕淚交流，各自拿出所持有的物品，以深切的心意供養。當時，城內的各位大力士和男女們想要將佛舍利金壇運往拘尸城。那時，大眾再次悲傷，各自拿出所持有的物品流淚供養。當時，城內的各位大力士和圍繞的眾人以及城裡的人們悲咽流淚，抬起八個獅子七寶座，沿著香泥路返回拘尸城。那時，一切人天大眾再次大悲哀，聲音震動世界，各自拿出所持有的物品，跟隨舍利哀號供養。如來的舍利到達城內后，被放置在四通八達的道路中央。當時，拘尸城的人們立即整備四種軍隊、無數軍眾，身穿鎧甲、各自拿著武器，圍繞拘尸城四面，無數重兵威嚴地駐守，是爲了防止外人來搶奪，雖然是儀式，但沒有戰鬥的心思。又有五百位大咒術師，守衛城池的四個門，是爲了遮擋災難。又有無數寶幢、幡蓋，精妙莊嚴，大雉毛纛，在城池的四個角落威嚴地供奉，是爲了作為標誌。當時，城內的一切男女、天人大眾再次大悲哀，各自拿出所持有的物品，以深切的心意供養。舍利壇被放置在獅子座上，經過七天，在這七天中，一切大眾日夜悲號，哀聲不斷，都用他們所持有的物品，以深切的心意供養。那八個獅子七寶座，各有五百位大咒術師共同抬著，是爲了防止天龍、夜叉、神鬼來欺騙搶奪。經過七天，當時如來的本生眷屬——迦毗羅（Kapilavastu）國王的釋迦種姓等，因為佛的神力，都不知道佛已經入涅槃。

【English Translation】 English version The multitude, having seen the Śarīra (relics), were again filled with sorrow, and offered them with tears, using what they possessed. At that time, Laud and the people of the city, with tears in their eyes, collected the Śarīra, placing them in a seven-jeweled altar on a lion throne, filling eight golden altars, and the Śarīra were all placed within. Then, all the gods, humans, and the multitude, seeing the Buddha's Śarīra entering the golden altars, wept again, with tears streaming down, each offering what they possessed with deep devotion. At that time, the great warriors and men and women of the city wished to carry the golden altars of the Buddha's Śarīra to Kuśinagara. Then, the multitude was again filled with sorrow, each offering what they possessed with tears. At that time, the great warriors of the city, the surrounding crowd, and the people of the city wept with sobs, lifting the eight lion-thrones of seven jewels, and returned towards Kuśinagara along the fragrant mud path. Then, all the gods, humans, and the multitude were again filled with great sorrow, their voices shaking the world, each offering what they possessed, following the Śarīra with mournful cries. After the Tathāgata's Śarīra arrived in the city, they were placed in the middle of the crossroads. At that time, the people of Kuśinagara immediately prepared four kinds of troops, countless soldiers, wearing armor and holding weapons, surrounding Kuśinagara on all sides, with countless heavy troops standing solemnly, to prevent outsiders from plundering, although it was a ceremony, there was no intention of fighting. There were also five hundred great mantra masters, guarding the four gates of the city, to ward off calamities. There were also countless jeweled banners, canopies, exquisitely adorned, and large pheasant-feathered standards, solemnly offered at the four corners of the city, as a symbol. At that time, all the men and women, gods, humans, and the multitude in the city were again filled with great sorrow, each offering what they possessed with deep devotion. The Śarīra altar was placed on a lion throne for seven days, and during these seven days, all the multitude mourned day and night, their cries of sorrow unceasing, all offering what they possessed with deep devotion. Each of the eight lion-thrones of seven jewels was carried by five hundred great mantra masters, to prevent dragons, yakshas, gods, and ghosts from deceiving and plundering. After seven days, at that time, the Tathāgata's family from his previous life—the Śākya clan of King Kapilavastu, due to the Buddha's divine power, were completely unaware that the Buddha had entered Nirvāṇa.

涅槃后經三七日，爾乃方知。

時彼國王諸釋種等，悲哭號泣，即共疾來至拘尸城，見諸兵眾，無數千人圍繞城外；復見寶幢、幡蓋列城四維，映蔽國界；復見大咒術師守城四門。王及釋等問咒師言：「佛涅槃耶？」答云：「佛涅槃來過四七日，茶毗已竟，將分舍利。」王言：「我等是佛所生眷屬，佛神力故，令我不知如來涅槃。我今欲見如來舍利，卿可開路令我得入。」咒師兵眾聞是語已，即聽入城。

王及釋種得入城已，見佛舍利在師子座，悲號哽咽，涕淚交流，右繞七匝。繞七匝已，收淚而言：「我今欲請如來舍利一分，將還供養。」大眾答曰：「雖知汝是釋種眷屬，然佛世尊先已有言，分佈舍利未見及汝，各有請主，汝如何得？汝可還耶。」爾時，王及釋種不果所請，號哭悲哀，悶絕躄地，良久乃醒，悲不自勝，語眾人言：「如來世尊是我釋種，愍汝等故於此涅槃。汝等如何見有欺忽，乃不分我一分舍利？」作是語訖，各禮舍利，右繞七匝，悲泣流淚，生忿恨心，慨悼還家。

爾時，摩迦陀主阿阇世王害父王已，深生悔恨，身生惡瘡，既遇世尊月愛光觸身瘡漸癒，來詣佛所，求哀懺悔。世尊大悲，即以甘露微妙法藥洗盪身瘡，極重罪滅，即還本宮，都不覺知如來涅槃。于涅槃夜夢見月落、

【現代漢語翻譯】現代漢語譯本：佛陀涅槃後過了三七日（二十一日），你們才知道。當時，那位國王和諸位釋迦族人等，悲傷哭泣，立即一同趕到拘尸城，看見無數千軍萬馬包圍在城外；又看見寶幢、幡蓋排列在城池四方，遮蔽了國界；還看見大咒術師守衛著城池的四門。國王和釋迦族人問咒術師說：『佛陀涅槃了嗎？』咒術師回答說：『佛陀涅槃已經過了四七日（二十八日），荼毗（火化）已經結束，正要分舍利。』國王說：『我們是佛陀的親屬，因為佛陀的神力，才讓我們不知道如來涅槃。我們現在想見如來的舍利，你們可以開路讓我們進去。』咒術師和士兵們聽了這話，就允許他們入城。國王和釋迦族人進入城后，看見佛陀的舍利安放在獅子座上，悲傷哽咽，淚流滿面，右繞佛舍利七圈。繞完七圈后，收住眼淚說：『我們現在想請如來舍利一份，帶回去供養。』大眾回答說：『雖然知道你們是釋迦族親屬，但是佛陀世尊先前已經說過，分配舍利時沒有提到你們，各有請主，你們怎麼能得到？你們還是回去吧。』當時，國王和釋迦族人沒有得到所求，號啕大哭，悲傷至極，昏厥倒地，過了很久才醒來，悲痛得不能自已，對眾人說：『如來世尊是我們釋迦族人，憐憫你們才在這裡涅槃。你們怎麼能這樣欺負我們，不分給我們一份舍利？』說完這些話，他們各自禮拜舍利，右繞七圈，悲傷哭泣，心生忿恨，慨嘆著回家。當時，摩揭陀國的國王阿阇世王，殺害了自己的父王后，內心深感悔恨，身上長了惡瘡，後來遇到世尊的月愛光照到身上，瘡漸漸痊癒，於是來到佛陀那裡，請求懺悔。世尊大慈大悲，就用甘露微妙的法藥洗滌他的身瘡，極重的罪業也消除了，他就回到自己的宮殿，完全不知道如來已經涅槃。在佛陀涅槃的夜晚，他夢見月亮墜落、

【English Translation】 English version: It was only after three seven-day periods (twenty-one days) following the Buddha's Nirvana that you came to know. At that time, the king and the various Shakya clan members, weeping and wailing, immediately came together to Kushinagar. They saw countless thousands of soldiers surrounding the city; they also saw jeweled banners and canopies arrayed on the four sides of the city, obscuring the national borders; and they saw great sorcerers guarding the four gates of the city. The king and the Shakyas asked the sorcerers, 'Has the Buddha entered Nirvana?' The sorcerers replied, 'The Buddha entered Nirvana four seven-day periods (twenty-eight days) ago. The cremation is finished, and the relics are about to be distributed.' The king said, 'We are the Buddha's relatives. It was due to the Buddha's divine power that we did not know of the Tathagata's Nirvana. Now we wish to see the Tathagata's relics. Can you open the way for us to enter?' Upon hearing this, the sorcerers and soldiers allowed them to enter the city. After the king and the Shakyas entered the city, they saw the Buddha's relics placed on a lion throne. They were choked with grief, tears streaming down their faces, and they circumambulated the relics seven times to the right. After circumambulating seven times, they composed themselves and said, 'We now wish to request a portion of the Tathagata's relics to take back and venerate.' The crowd replied, 'Although we know you are relatives of the Shakya clan, the World Honored Buddha had previously stated that the distribution of relics did not include you. Each portion has its designated recipient. How can you obtain any? You should return.' At that time, the king and the Shakyas did not receive what they requested. They cried out in grief, overwhelmed with sorrow, and fainted to the ground. After a long while, they awoke, unable to contain their grief. They said to the crowd, 'The Tathagata, the World Honored One, is of our Shakya clan. It was out of compassion for you that he entered Nirvana here. How can you treat us so deceitfully, not giving us a portion of the relics?' After saying this, they each bowed to the relics, circumambulated them seven times to the right, wept with sorrow, and, filled with resentment, returned home with lamentation. At that time, King Ajatashatru of Magadha, having killed his own father, felt deep remorse. He developed terrible sores on his body. Later, when the World Honored One's moon-like light touched his body, the sores gradually healed. He then went to the Buddha, seeking repentance. The World Honored One, with great compassion, used the nectar-like, wondrous Dharma medicine to wash away his sores. His extremely heavy sins were eradicated, and he returned to his palace, completely unaware that the Tathagata had entered Nirvana. On the night of the Buddha's Nirvana, he dreamt of the moon falling,

日從地出、星宿雲雨繽紛而隕；復有煙氣從地而出，見七彗星現於天上；復夢天上有大火聚，遍空熾然，一時墮地。夢已尋覺心大驚戰，即召諸臣，具陳斯夢：「此何祥耶？」臣答王言：「是佛涅槃不祥之相。佛滅度后，三界眾生、六道有識，煩惱橫起，故現大火從天落地；佛入滅度，月愛慈光、慧云普潤悉皆滅沒，即云月落；星落地者，佛涅槃后，八萬律儀、一切戒法，眾生違反，不依佛教，乃行邪法，墮于地獄；日出地者，佛涅槃后，三塗惡道苦聚日光出現世間；故感斯夢。」

王聞是語，將諸臣從夜半即來至拘尸城，見諸無數四兵之眾，防衛拘尸無量重數，復見城門有咒術師防止外難。王見是已，即問咒師：「佛涅槃耶？」咒師答言：「佛涅槃來，已經四七，當今大眾將分舍利。」王言：「佛入涅槃，我都不知，我于夜夢見不祥事，以問諸臣，方知如來入大涅槃。我欲入城禮拜如來金剛舍利，汝為通路。」咒師聞已，即聽前入。

王至城內四衢道中，見師子座舍利金壇，復睹大眾悲哀供養，王與徒眾一時禮拜，悲泣流淚，右繞七匝，哀慘供養。爾時，王就大眾請求如來一分舍利，還國供養。大眾答言：「何晚至耶？佛已先說分佈方法，舍利皆已各有所請，無有仁分，仁可還宮。」阿阇世王不果所請

【現代漢語翻譯】現代漢語譯本：太陽從地平線升起，星辰、雲彩和雨水紛紛墜落；又有煙霧從地面升起，看到七顆彗星出現在天空；又夢見天上有巨大的火焰聚集，遍佈天空燃燒，一時墜落到地面。夢醒后，心中驚恐戰慄，立即召集眾臣，詳細陳述這個夢：『這是什麼預兆呢？』大臣回答說：『這是佛陀涅槃的不祥之兆。佛陀滅度后，三界眾生、六道有情，煩惱橫生，所以出現大火從天而降；佛陀入滅，如同月亮的慈愛光輝、智慧的雲彩普照都消失了，就像月亮隕落；星辰墜落，是佛陀涅槃后，八萬律儀、一切戒律，眾生違背，不遵循佛教，反而行邪法，墮入地獄；太陽從地平線升起，是佛陀涅槃后，三惡道苦難的日光出現在世間；所以感應到這樣的夢。』國王聽了這些話，就帶領眾臣從半夜來到拘尸城（Kushinagar），看到無數的四種軍隊，重重地防衛著拘尸城，又看到城門有咒術師防止外敵入侵。國王看到這些，就問咒師：『佛陀涅槃了嗎？』咒師回答說：『佛陀涅槃已經四七（二十八天）了，現在大眾正要分舍利。』國王說：『佛陀入涅槃，我竟然不知道，我夜裡夢見不祥之事，問了眾臣，才知道如來（Tathagata）入大涅槃。我想要入城禮拜如來的金剛舍利，你為我開路。』咒師聽了，就允許他進入。國王來到城內四通八達的道路上，看到獅子座舍利金壇，又看到大眾悲傷地供養，國王和隨從一起禮拜，悲泣流淚，右繞七圈，哀傷地供養。當時，國王向大眾請求如來的一份舍利，帶回國供養。大眾回答說：『您怎麼來晚了？佛陀已經事先說了分配方法，舍利都已經各有所屬，沒有您的份了，您可以回宮了。』阿阇世王（Ajatasatru）沒有得到所求。

【English Translation】 English version: The sun rose from the earth, and stars, clouds, and rain fell in a chaotic manner; then smoke arose from the ground, and seven comets appeared in the sky; also, he dreamt that a great fire gathered in the sky, burning intensely, and then fell to the ground all at once. Upon waking from the dream, his heart was filled with fear and trembling, and he immediately summoned his ministers, recounting the dream in detail: 'What is the omen of this?' The ministers replied to the king, 'This is an inauspicious sign of the Buddha's Nirvana. After the Buddha's passing, the beings of the three realms and the six paths of existence will have their afflictions arise, hence the great fire falling from the sky; the Buddha's entering Nirvana is like the compassionate light of the moon and the wisdom of the clouds disappearing, just like the moon falling; the falling of the stars signifies that after the Buddha's Nirvana, the eighty-four thousand precepts and all the rules of conduct will be violated by beings, who will not follow the Buddha's teachings but instead practice evil ways, falling into hell; the sun rising from the earth signifies that after the Buddha's Nirvana, the suffering of the three evil paths will appear in the world; hence, this dream was experienced.' Upon hearing these words, the king, along with his ministers, came from midnight to Kushinagar, seeing countless four divisions of troops, heavily guarding Kushinagar, and also saw sorcerers at the city gates preventing external threats. Seeing this, the king asked the sorcerers, 'Has the Buddha entered Nirvana?' The sorcerers replied, 'The Buddha entered Nirvana four sevens (twenty-eight days) ago, and now the assembly is about to divide the relics.' The king said, 'The Buddha entered Nirvana, and I was unaware. I dreamt of an inauspicious event last night, and upon asking my ministers, I learned that the Tathagata had entered Great Nirvana. I wish to enter the city to pay homage to the Tathagata's Vajra relics; please clear a path for me.' Upon hearing this, the sorcerers allowed him to enter. The king arrived at the crossroads within the city, saw the lion-seat relic golden altar, and also saw the assembly making offerings with sorrow. The king and his retinue paid homage together, weeping and shedding tears, circumambulating seven times to the right, and making offerings with grief. At that time, the king requested a portion of the Tathagata's relics from the assembly to take back to his kingdom for worship. The assembly replied, 'Why have you come so late? The Buddha had already specified the method of distribution, and the relics have all been allocated; there is no portion for you. You may return to your palace.' King Ajatasatru did not receive what he requested.

，愁憂不樂，即禮舍利，惆悵而還。

爾時毗離外道名王，佛涅槃后經三七已，爾乃方知，即將臣從疾往拘尸。既至拘尸，即見無數四兵之眾，防衛拘尸，繞無量重。爾時阿勒伽羅王，佛涅槃后經三七已，爾乃方知，即將臣從疾往拘尸。既至拘尸，即見無數四兵之眾，防衛拘尸，繞無量重。爾時毗耨隊不畏王，佛入涅槃經三七已，爾乃方知。爾時遮羅伽羅國王，佛入涅槃經三七已，爾乃方知。爾時師伽那王，佛入涅槃經三七已，爾乃方知。爾時波肩羅外道名王，佛入涅槃經三七已，爾乃方知，即將臣從疾往拘尸。既至拘尸，即見無數四兵之眾，防衛拘尸，繞無量重。

復見城門有大咒師防止外難，王問咒師：「佛涅槃耶？」答言：「佛涅槃來，已經四七，當今大眾將分舍利。」王語咒師：「佛入涅槃，我都不知，故今晚至。我欲入城禮拜供養如來舍利，汝可開路。」咒師聞已，即聽前入。至四衢道見師子座七寶莊嚴，安置七寶舍利金壇，復見大眾悲哀供養，王將從眾一時禮拜，悲哀流淚，右繞七匝，各以所持悽慘供養。王語眾言：「佛入涅槃，我都不知，一何苦哉，不得見佛。請眾與我一分舍利，還國供養。」眾言：「汝何來晚，佛已先說分佈法軌，舍利皆已各有所請，無有仁分，仁可還宮。」王及臣眾

【現代漢語翻譯】現代漢語譯本：他們憂愁不樂，向舍利致敬后，便惆悵地離開了。

當時，名叫毗離的外道國王，在佛陀涅槃後過了三個七天（二十一天）才知道此事，於是帶著臣子們迅速前往拘尸那迦（Kushinagar）。到達拘尸那迦后，他看到無數的四種軍隊（步兵、騎兵、戰車兵、象兵）重重包圍著拘尸那迦。當時，名叫阿勒伽羅的國王，在佛陀涅槃後過了三個七天（二十一天）才知道此事，於是帶著臣子們迅速前往拘尸那迦。到達拘尸那迦后，他看到無數的四種軍隊重重包圍著拘尸那迦。當時，名叫毗耨隊不畏的國王，在佛陀入涅槃後過了三個七天（二十一天）才知道此事。當時，名叫遮羅伽羅的國王，在佛陀入涅槃後過了三個七天（二十一天）才知道此事。當時，名叫師伽那的國王，在佛陀入涅槃後過了三個七天（二十一天）才知道此事。當時，名叫波肩羅的外道國王，在佛陀涅槃後過了三個七天（二十一天）才知道此事，於是帶著臣子們迅速前往拘尸那迦。到達拘尸那迦后，他看到無數的四種軍隊重重包圍著拘尸那迦。

他又看到城門有強大的咒師在防止外來的侵擾。國王問咒師：『佛陀涅槃了嗎？』咒師回答說：『佛陀涅槃已經過了四個七天（二十八天），現在大眾正要分舍利。』國王對咒師說：『佛陀入涅槃，我竟然都不知道，所以今天晚上才趕到。我想要入城禮拜供養如來的舍利，你可以開路。』咒師聽后，就允許他們進入。到了十字路口，看到獅子座用七寶裝飾，安置著七寶舍利金壇，又看到大眾悲傷地供養。國王帶著隨從一起禮拜，悲傷流淚，右繞七圈，各自用所持之物悽慘地供養。國王對眾人說：『佛陀入涅槃，我竟然都不知道，真是太痛苦了，沒能見到佛陀。請大家分給我一份舍利，讓我帶回國供養。』眾人說：『你來得太晚了，佛陀已經事先說過分配的規則，舍利都已經各自有人請求了，沒有你的份，你可以回宮了。』國王和他的臣子們

【English Translation】 English version: They were sorrowful and unhappy, and after paying homage to the relics, they departed with melancholy.

At that time, a heretical king named Vili, after three weeks (twenty-one days) had passed since the Buddha's Nirvana, finally learned of it. He then quickly led his ministers to Kushinagar. Upon arriving at Kushinagar, he saw countless fourfold troops (infantry, cavalry, chariots, and elephants) heavily guarding Kushinagar. At that time, a king named Alagara, after three weeks (twenty-one days) had passed since the Buddha's Nirvana, finally learned of it. He then quickly led his ministers to Kushinagar. Upon arriving at Kushinagar, he saw countless fourfold troops heavily guarding Kushinagar. At that time, a king named Vinudui-bhuya, after three weeks (twenty-one days) had passed since the Buddha's Nirvana, finally learned of it. At that time, a king named Chala-Gala, after three weeks (twenty-one days) had passed since the Buddha's Nirvana, finally learned of it. At that time, a king named Shigan, after three weeks (twenty-one days) had passed since the Buddha's Nirvana, finally learned of it. At that time, a heretical king named Bojianluo, after three weeks (twenty-one days) had passed since the Buddha's Nirvana, finally learned of it. He then quickly led his ministers to Kushinagar. Upon arriving at Kushinagar, he saw countless fourfold troops heavily guarding Kushinagar.

He also saw that there were great sorcerers at the city gates preventing external disturbances. The king asked the sorcerers, 'Has the Buddha entered Nirvana?' The sorcerers replied, 'The Buddha entered Nirvana four weeks (twenty-eight days) ago, and now the assembly is about to divide the relics.' The king said to the sorcerers, 'I did not even know that the Buddha had entered Nirvana, so I have only arrived tonight. I wish to enter the city to pay homage and make offerings to the Buddha's relics. Please open the way.' Upon hearing this, the sorcerers allowed them to enter. At the crossroads, they saw a lion throne adorned with seven treasures, where a seven-treasure relic golden altar was placed. They also saw the assembly making offerings with sorrow. The king and his retinue together paid homage, weeping with sorrow, circumambulating seven times, and each made offerings with their possessions in a mournful manner. The king said to the assembly, 'I did not even know that the Buddha had entered Nirvana. How painful it is that I did not get to see the Buddha. Please give me a portion of the relics so that I may take them back to my country for offerings.' The assembly said, 'You have come too late. The Buddha had already spoken about the rules of distribution, and the relics have already been requested by others. There is no portion for you. You may return to your palace.' The king and his ministers

不果所請，愁憂不樂，即禮舍利，悲戀而還。

爾時諸菩薩及聲聞眾、天人、龍鬼、國王、長者、大臣、人民、一切大眾，悲號涕泣，捶胸大哭，五體投地，作禮而去。

大般涅槃經後分卷下

時迦毗羅等七國王臣不果所愿，心懷悲憤，慨戀而還，各至本邑，咸遣使臣同詣拘尸，再求舍利。城人報曰：「世尊慈父既於我界而般涅槃，全身舍利應留永劫於此供養，終不分與外邑諸人。」諸國答曰：「若分者善；若不與者，我等當以強力奪取。」城人告曰：「徒事斗諍，終不可得。」阇王復使雨行大臣馳兵請分，告城人曰：「若與者善；若不見分，我加兵力強奪將去。」答言：「任意。」

爾時，拘尸城中所有壯士男女，並閑弓射，即便總出，嚴整四兵，欲與諸邑交兵合戰。爾時，毗離國諸梨車種遂集四兵，往拘尸城，在一面住；阿勒國諸剎帝利，亦集四兵，在一面住；毗耨國諸婆羅門，亦集四兵，在一面住；遮羅迦羅國諸釋子，亦集四兵，在一面住；師伽國拘樓羅，亦集四兵，在一面住；波肩羅國力士，亦集四兵，往拘尸城，在一面住。爾時，拘尸那城七軍圍繞，為舍利故，各欲奪取。

爾時，大眾中有一婆羅門姓煙，在八軍中高聲大唱：「拘尸城諸力士主聽，佛無量劫積善修忍，諸君

【現代漢語翻譯】現代漢語譯本：未能如願，他們愁苦憂傷，不快樂，只得向舍利（佛陀的遺骨）行禮，悲傷地戀戀不捨地離去。當時，諸位菩薩（覺悟的修行者）和聲聞眾（佛陀的弟子）、天人、龍鬼、國王、長者、大臣、人民以及所有大眾，都悲號痛哭，捶胸頓足，五體投地，行禮后離去。《大般涅槃經》後分卷下當時，迦毗羅（Kapila）等七位國王的大臣未能如願，心中充滿悲憤，慨嘆留戀地返回，各自回到自己的都邑，都派遣使臣一同前往拘尸（Kushinagar），再次請求分舍利。城裡的人回答說：『世尊（佛陀）慈父既然在我們這裡入般涅槃（涅槃，指佛陀的最終解脫），全身舍利應當永遠留在這裡供奉，絕不分給其他地方的人。』各國回答說：『如果分給我們，那是最好；如果不給，我們就要用武力奪取。』城裡的人告訴他們說：『徒勞地爭鬥，最終也得不到。』阿阇（Ajatashatru）王又派遣雨行大臣率領軍隊前去請求分舍利，告訴城裡的人說：『如果給，那是最好；如果不給，我就要用武力強行奪走。』城裡的人回答說：『隨你們的便。』當時，拘尸城中所有強壯的男女，都精通弓箭射術，立即全部出動，整頓好四種軍隊，想要與各地的軍隊交戰。當時，毗離（Vriji）國的梨車（Licchavi）族人集結了四種軍隊，前往拘尸城，駐紮在一面；阿勒（Allaka）國的剎帝利（Kshatriya，武士階層）也集結了四種軍隊，駐紮在一面；毗耨（Vethadipa）國的婆羅門（Brahmana，祭司階層）也集結了四種軍隊，駐紮在一面；遮羅迦羅（Chala-kala）國的釋子（Shakya，佛陀的宗族）也集結了四種軍隊，駐紮在一面；師伽（Shiga）國的拘樓羅（Kaurava）也集結了四種軍隊，駐紮在一面；波肩羅（Pava）國的力士也集結了四種軍隊，前往拘尸城，駐紮在一面。當時，拘尸那（Kushinagara）城被七支軍隊包圍，爲了舍利，各自都想奪取。當時，大眾中有一位婆羅門，姓煙，在八支軍隊中高聲大喊：『拘尸城的各位勇士們聽著，佛陀無量劫以來積累善行，修習忍辱，各位'

【English Translation】 English version: Not achieving their request, they were sorrowful, worried, and unhappy. They paid homage to the relics (the Buddha's remains), and departed with grief and reluctance. At that time, all the Bodhisattvas (enlightened practitioners) and Shravakas (Buddha's disciples), Devas (gods), Nagas (dragons), kings, elders, ministers, people, and all the great assembly, wailed and wept, beat their chests, prostrated themselves on the ground, paid homage, and departed. The Latter Part of the Mahaparinirvana Sutra, Scroll 2 At that time, the ministers of the seven kings, including Kapila, did not achieve their wish. Their hearts were filled with grief and resentment, and they returned with lamentation. Each returned to their own city, and all sent messengers together to Kushinagar to request relics again. The people of the city replied, 'Since the World Honored One (Buddha), the compassionate father, entered Parinirvana (Nirvana, referring to the Buddha's final liberation) in our territory, the relics of his whole body should remain here for eternal worship, and will absolutely not be divided among people from other places.' The various countries replied, 'If you divide them, that would be best; if you do not give them, we will seize them by force.' The people of the city told them, 'It is futile to fight, you will ultimately not obtain them.' King Ajatashatru again sent his minister of rain, leading troops to request a share of the relics, telling the people of the city, 'If you give them, that would be best; if you do not divide them, I will use force to seize them.' The people replied, 'As you wish.' At that time, all the strong men and women in the city of Kushinagar, who were skilled in archery, immediately all came out, organized four kinds of troops, and wanted to engage in battle with the troops from various places. At that time, the Licchavis of the Vriji country gathered four kinds of troops, went to Kushinagar, and stationed themselves on one side; the Kshatriyas of the Allaka country also gathered four kinds of troops, and stationed themselves on one side; the Brahmins of the Vethadipa country also gathered four kinds of troops, and stationed themselves on one side; the Shakyas of the Chala-kala country also gathered four kinds of troops, and stationed themselves on one side; the Kauravas of the Shiga country also gathered four kinds of troops, and stationed themselves on one side; the strongmen of the Pava country also gathered four kinds of troops, went to Kushinagar, and stationed themselves on one side. At that time, the city of Kushinagara was surrounded by seven armies, and for the sake of the relics, each wanted to seize them. At that time, among the assembly, there was a Brahmin named Smoke, who shouted loudly among the eight armies, 'Listen, you warriors of the city of Kushinagar, the Buddha has accumulated good deeds and practiced patience for countless eons, you'

亦常聞贊忍法，今日何可於佛滅后，為舍利故，起兵相奪？諸君當知此非敬事。舍利現在但當分作八分。」諸力士言：「敬如來議。」爾時，姓煙婆羅門即分舍利以為八分，作八分竟，高聲大唱：「汝諸力士主聽，盛舍利瓶請以見與，欲還頭那羅聚落起瓶塔，華香、幡蓋、伎樂供養。」諸力士答言：「敬從來請。」爾時，必波延那婆羅門居士復以高聲大唱：「拘尸城中諸力士主聽，燒佛處炭與我，欲還本國起炭塔，華香、伎樂供養。」諸力士答婆羅門言：「敬從來請。」

爾時，拘尸城諸力士得第一分舍利，即於國中起塔，華香、伎樂種種供養；波肩羅婆國力士得第二分舍利，還歸起塔，種種供養；師伽那婆國拘羅樓眾得第三分舍利，還歸起塔，種種供養；阿勒遮國諸剎帝利得第四分舍利，還國起塔供養；毗耨國諸婆羅門得第五分舍利，還國起塔，種種供養；毗離國諸梨車得第六分舍利，還國起塔，種種供養；遮羅迦羅國諸釋子得第七分舍利，還國起塔，華香供養；摩伽陀主阿阇世王得第八分舍利，還王舍城起塔，華香、伎樂種種供養；姓煙婆羅門得盛舍利瓶，還頭那羅聚落起塔，華香供養；必波羅延那婆羅門居士得炭，還國起塔供養。

爾時，閻浮提中八舍利塔、第九瓶塔、第十炭塔，如是分佈舍利事

【現代漢語翻譯】現代漢語譯本：也常常聽聞讚美忍辱的方法，今日怎能在佛陀滅度之後，爲了爭奪舍利而興兵相戰呢？各位應當明白這並非是恭敬佛陀的行為。舍利現在應當分為八份。」諸位力士說：「遵從如來的意見。」當時，煙姓婆羅門就將舍利分為八份，分完之後，高聲大喊：「各位力士之主請聽，盛放舍利的瓶子請給我，我想帶回頭那羅聚落建造瓶塔，用鮮花、幡蓋、音樂來供養。」諸位力士回答說：「遵從您的請求。」當時，必波延那婆羅門居士又高聲大喊：「拘尸城中的各位力士之主請聽，請把焚燒佛陀遺體的炭給我，我想帶回本國建造炭塔，用鮮花、音樂來供養。」諸位力士回答婆羅門說：「遵從您的請求。」當時，拘尸城的各位力士得到了第一份舍利，就在國內建造佛塔，用鮮花、音樂等各種方式供養；波肩羅婆國的力士得到了第二份舍利，帶回國內建造佛塔，用各種方式供養；師伽那婆國的拘羅樓眾人得到了第三份舍利，帶回國內建造佛塔，用各種方式供養；阿勒遮國的各位剎帝利（武士）得到了第四份舍利，帶回國內建造佛塔供養；毗耨國的各位婆羅門得到了第五份舍利，帶回國內建造佛塔，用各種方式供養；毗離國的各位梨車（貴族）得到了第六份舍利，帶回國內建造佛塔，用各種方式供養；遮羅迦羅國的各位釋子（釋迦族人）得到了第七份舍利，帶回國內建造佛塔，用鮮花供養；摩伽陀國的君主阿阇世王（Ajatasatru）得到了第八份舍利，帶回王舍城建造佛塔，用鮮花、音樂等各種方式供養；煙姓婆羅門得到了盛放舍利的瓶子，帶回頭那羅聚落建造佛塔，用鮮花供養；必波羅延那婆羅門居士得到了炭，帶回國內建造佛塔供養。當時，閻浮提（Jambudvipa）中就有了八座舍利塔、第九座瓶塔、第十座炭塔，就這樣分配了舍利。

【English Translation】 English version: It is also often heard that the method of forbearance is praised. How can it be that today, after the Buddha's Parinirvana, you raise armies to fight over the relics? All of you should know that this is not an act of reverence. The relics should now be divided into eight portions.' The warriors said, 'We respect the Tathagata's (Buddha's) decision.' At that time, the Brahmin named Yana divided the relics into eight portions. After dividing them, he shouted loudly, 'All you lords of warriors, please listen, give me the vessel containing the relics. I wish to return to the village of Thonara to build a stupa for the vessel, and offer flowers, banners, and music.' The warriors replied, 'We respect your request.' At that time, the householder Brahmin named Piprayana also shouted loudly, 'All you lords of warriors in Kushinagar, please listen, give me the charcoal from the cremation of the Buddha's body. I wish to return to my country to build a stupa for the charcoal, and offer flowers and music.' The warriors replied to the Brahmin, 'We respect your request.' At that time, the warriors of Kushinagar received the first portion of the relics, and they built a stupa in their country, offering flowers, music, and various other things. The warriors of the country of Pava received the second portion of the relics, and they returned to their country to build a stupa, offering various things. The Kuru people of the country of Shiganava received the third portion of the relics, and they returned to their country to build a stupa, offering various things. The Kshatriyas (warriors) of the country of Alakappa received the fourth portion of the relics, and they returned to their country to build a stupa, making offerings. The Brahmins of the country of Vethadipa received the fifth portion of the relics, and they returned to their country to build a stupa, offering various things. The Licchavis (nobles) of the country of Vaishali received the sixth portion of the relics, and they returned to their country to build a stupa, offering various things. The Shakyas (Buddha's clan) of the country of Kapilavastu received the seventh portion of the relics, and they returned to their country to build a stupa, offering flowers. King Ajatasatru of Magadha received the eighth portion of the relics, and he returned to Rajagriha to build a stupa, offering flowers, music, and various other things. The Brahmin named Yana received the vessel containing the relics, and he returned to the village of Thonara to build a stupa, offering flowers. The householder Brahmin named Piprayana received the charcoal, and he returned to his country to build a stupa, making offerings. At that time, in Jambudvipa, there were eight stupas for the relics, the ninth stupa for the vessel, and the tenth stupa for the charcoal. This is how the relics were distributed.