T12n0383_摩訶摩耶經

大正藏第 12 冊 No. 0383 摩訶摩耶經

No. 383

摩訶摩耶經卷上(一名佛升忉利天為母說法)

簫齊沙門釋曇景譯

如是我聞：

一時佛在忉利天歡喜園中波利質多羅樹下三月安居，與大比丘眾一千二百五十人俱，又與無量百千天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人及非人，並余無數比丘、比丘尼、優婆塞、優婆夷前後圍繞。

爾時，如來結加趺坐，身毛孔中放千光明，普照三千大千世界。一一光中有千蓮花，其一蓮花有千化佛結加趺坐，如釋迦牟尼。

當於爾時，日、月、星辰所有威光隱蔽不現，皆悉來入如來光中，令波利質多羅樹如真金色。譬如虛空凈無雲翳，日月威光極為明顯；如來在於忉利天上所放光明亦復如是，倍更照耀不可譬類。是時，日、月、星辰諸天子等見此相已，其心戰怖不能自安，不知何緣而有斯事。

爾時，佛告文殊師利童子：「汝詣母所，道我在此，愿母暫屈禮敬三寶，並以此偈向母說之。」

爾時，世尊而說偈言：

「釋迦大仙師，　　成就一切智， 　在於閻浮提，　　猶如千眼天， 　慇勤情渴仰，　　久欲覲慈顏。 　本昔王宮中，　　生我七日已， 　神升受

【現代漢語翻譯】 現代漢語譯本 如是我聞： 一時，佛在忉利天（Trayastrimsa，欲界六天之一，位於須彌山頂）的歡喜園中，在波利質多羅樹（Pārijāta，天界之樹）下安居三個月。當時，與佛同行的有大比丘眾一千二百五十人，還有無量百千的天人、龍、夜叉（Yaksa，守護神）、乾闥婆（Gandharva，天樂神）、阿修羅（Asura，非天神）、迦樓羅（Garuda，金翅鳥神）、緊那羅（Kinnara，歌神）、摩睺羅伽（Mahoraga，大蟒神）、人以及非人等，還有無數的比丘、比丘尼、優婆塞（Upasaka，男居士）、優婆夷（Upasika，女居士）前後圍繞。 那時，如來結跏趺坐，從身上的毛孔中放出千道光明，普照三千大千世界。每一道光明中都有一千朵蓮花，每一朵蓮花上都有一千尊化佛結跏趺坐，如同釋迦牟尼佛。 當時，太陽、月亮、星辰的所有光芒都隱蔽不現，全部融入如來的光明之中，使得波利質多羅樹如同真正的金色。譬如虛空清凈沒有云彩遮蔽，日月的光芒極為明顯；如來在忉利天上所放的光明也是如此，更加照耀，無法比擬。這時，太陽、月亮、星辰等諸天子看到這種景象后，心中戰慄恐懼，不能自安，不知道為什麼會發生這樣的事情。 這時，佛告訴文殊師利童子（Manjusri，智慧的象徵）說：『你到我母親那裡去，告訴她我在這裡，希望她能暫時屈尊禮敬三寶，並把這首偈頌告訴她。』 當時，世尊說了這首偈頌： 『釋迦大仙師，成就一切智， 在於閻浮提（Jambudvipa，我們所居住的世界），猶如千眼天（Indra，帝釋天）， 慇勤情渴仰，久欲覲慈顏。 本昔王宮中，生我七日已， 神升受』

【English Translation】 English version Thus have I heard: At one time, the Buddha was dwelling in the Joyful Garden in Trayastrimsa (one of the six heavens of the desire realm, located on the summit of Mount Sumeru), under the Pārijāta tree (a celestial tree), observing the three-month rainy season retreat. At that time, accompanying the Buddha were a great assembly of twelve hundred and fifty Bhikshus (monks), as well as countless hundreds of thousands of Devas (gods), Nagas (dragons), Yakshas (guardian spirits), Gandharvas (celestial musicians), Asuras (demigods), Garudas (mythical birds), Kinnaras (celestial musicians), Mahoragas (great serpents), humans, and non-humans, along with countless Bhikshus, Bhikshunis (nuns), Upasakas (male lay devotees), and Upasikas (female lay devotees) surrounding him. Then, the Tathagata sat in full lotus posture, emitting a thousand rays of light from the pores of his body, illuminating the three thousand great thousand worlds. Within each ray of light were a thousand lotus flowers, and upon each lotus flower sat a thousand manifested Buddhas in full lotus posture, like Shakyamuni Buddha. At that time, the brilliance of the sun, moon, and stars was concealed and did not appear, all merging into the light of the Tathagata, making the Pārijāta tree appear like true gold. Just as the sky is clear and without clouds, and the light of the sun and moon is extremely bright, so too was the light emitted by the Tathagata in Trayastrimsa, shining even more brilliantly, beyond comparison. At this time, the Devas of the sun, moon, and stars, upon seeing this phenomenon, were trembling with fear and could not find peace, not knowing why such a thing had occurred. Then, the Buddha said to the youth Manjusri (symbol of wisdom): 『Go to my mother and tell her that I am here, and that I wish she would temporarily condescend to pay homage to the Three Jewels, and also recite this verse to her.』 At that time, the World Honored One spoke this verse: 『Shakya, the great sage, has attained all wisdom, Is in Jambudvipa (the world we inhabit), like the thousand-eyed Deva (Indra), With earnest longing, I have long desired to see your compassionate face. In the former royal palace, seven days after my birth, My spirit ascended to receive』

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天福，　　姨母長乳養， 　致得成正覺，　　應供度眾生。 　今故至於此，　　說法報往恩， 　愿母與眷屬，　　屈來到此處， 　敬禮佛法眾，　　並受真凈法。」

爾時，文殊師利童子受佛教敕，即便往至摩訶摩耶所，具以佛言而往白之，並誦如來所說之偈。

時摩訶摩耶聞斯語已，乳自流出，而作是言：「若審決定是我所生悉達多者，當令乳汁直至口中。」作是語已，兩乳乳出——猶白蓮花——而便入于如來口中。時摩訶摩耶既見此已，踴躍遍身，容色怡悅，如千葉蓮花日照開榮，摩訶摩耶妙色亦爾——於時三千大千世界普皆震動，諸妙花果非時敷熟——即語文殊師利童子：「我從與佛為母子來，歡喜安樂未曾如今。譬如有人極苦飢渴，忽值甘膳食之豐樂；今我歡悅亦復如是，無復諸餘雜亂念想。」說此語已，即與文殊師利童子俱趣佛所。

爾時，世尊遙見母來，內懷欣敬，舉身動搖，如須彌山王及四大海鼓動之相。於時如來既見母至，便以梵音而白母言：「身所經處與苦樂俱，當修涅槃永離苦樂。」

爾時，摩訶摩耶聞佛此語，合掌低頭一心思惟，長跪佛前五體投地，專精正念諸纏消伏。即于佛前以偈贊曰：

「汝從無數劫，　　恒飲我乳汁， 　故離生、老、死，　　得

【現代漢語翻譯】 現代漢語譯本 天福啊，我的姨母曾以乳汁養育你， 使你最終成就正覺（samyak-saṃbodhi，無上正等正覺），成為應供（arhat，阿羅漢）並度化眾生。 如今我特地來到這裡，是爲了宣說佛法以報答往昔的恩情， 愿我的母親和眷屬，能夠屈尊來到這裡， 恭敬地禮拜佛、法、僧三寶，並接受這真實清凈的佛法。」

當時，文殊師利（Mañjuśrī）童子接受佛的教敕，立即前往摩訶摩耶（Mahāmāyā）所在之處，詳細地轉達了佛的話語，並誦讀了如來所說的偈頌。

那時，摩訶摩耶聽到這些話后，乳汁自然流出，並說道：『如果確實確定他是我所生的悉達多（Siddhārtha），就應當讓乳汁直接進入他的口中。』說完這話，她的兩乳流出乳汁——如同白蓮花一般——直接進入瞭如來的口中。當時，摩訶摩耶見到此情景后，全身歡喜雀躍，容顏愉悅，如同千葉蓮花在陽光照耀下盛開一樣，摩訶摩耶的美麗容顏也是如此——當時，三千大千世界都普遍震動，各種美妙的花果在非時節開放成熟——她立即對文殊師利童子說：『我自從與佛結為母子以來，從未像現在這樣歡喜安樂。譬如有人極度飢渴，忽然遇到豐盛的甘美膳食；我現在的歡悅也是如此，沒有任何其他的雜亂念頭。』說完這話，她就與文殊師利童子一同前往佛所在之處。

當時，世尊遠遠地看見母親前來，內心充滿欣喜和敬意，全身動搖，如同須彌山王（Sumeru）和四大海鼓動時的景象。當時，如來見到母親到來，便用梵音對母親說：『身體所經歷之處，與苦樂相伴，應當修習涅槃（nirvāṇa），永遠脫離苦樂。』

當時，摩訶摩耶聽到佛的這些話，合掌低頭，一心思維，長跪在佛前，五體投地，專心正念，各種煩惱都消除了。她立即在佛前用偈頌讚嘆道：

『你從無數劫以來，一直飲用我的乳汁， 因此得以脫離生、老、死，成就正覺。』

【English Translation】 English version O Blessed One, my aunt nourished you with her milk, Causing you to attain perfect enlightenment (samyak-saṃbodhi), become an arhat (worthy of offerings), and liberate sentient beings. Now I have come here specifically to expound the Dharma to repay past kindness, May my mother and her family condescend to come here, Respectfully bow to the Buddha, Dharma, and Sangha, and receive the true and pure Dharma.』

At that time, the youth Mañjuśrī, having received the Buddha's command, immediately went to where Mahāmāyā was, conveyed the Buddha's words in detail, and recited the verses spoken by the Tathāgata.

Then, when Mahāmāyā heard these words, milk flowed naturally from her breasts, and she said, 『If it is truly certain that he is Siddhārtha, whom I gave birth to, then let the milk go directly into his mouth.』 Having said this, milk flowed from both her breasts—like white lotuses—and entered the Tathāgata's mouth. At that time, when Mahāmāyā saw this, her whole body rejoiced, her countenance was joyful, like a thousand-petaled lotus blooming under the sun, so was the beautiful countenance of Mahāmāyā—at that time, the three thousand great thousand worlds all shook, and various wonderful flowers and fruits bloomed and ripened out of season—she immediately said to the youth Mañjuśrī, 『Since I became the mother of the Buddha, I have never been as joyful and peaceful as I am now. It is like a person who is extremely hungry and thirsty, suddenly encountering a feast of delicious food; my joy now is also like that, without any other confused thoughts.』 Having said this, she went with the youth Mañjuśrī to where the Buddha was.

At that time, the World Honored One, seeing his mother coming from afar, was filled with joy and respect, his whole body trembled, like the Sumeru mountain king and the four great oceans when they are stirred. At that time, when the Tathāgata saw his mother arrive, he spoke to her in a Brahma voice, 『Wherever the body goes, it is accompanied by suffering and joy, one should cultivate nirvana (liberation) and forever be free from suffering and joy.』

At that time, Mahāmāyā, hearing these words of the Buddha, folded her palms, lowered her head, and meditated with one mind, knelt before the Buddha, prostrated herself with her five limbs touching the ground, and with focused mindfulness, all her afflictions were subdued. She immediately praised the Buddha with verses:

『From countless kalpas, you have always drunk my milk, Therefore, you have escaped birth, old age, and death, and attained perfect enlightenment.』

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成無上道， 　宜應報恩養，　　斷我三毒本。 　歸命大丈夫，　　無貪、惠施者； 　歸命調御士，　　最上無能過； 　歸命天人師，　　永離癡、愛縛。 　日、夜各三時，　　念想不斷絕， 　稽首頭面禮，　　無上大法王。 　今于汝福田，　　欲長功德芽， 　唯愿施慈悲，　　速令成妙果。 　久有此大志，　　故生大王宮， 　巨身紫金色，　　光明照十方， 　面貌悉圓凈，　　猶如秋滿月。」

爾時，世尊即白母言：「諦聽諦聽，善思念之。初中后善其義深遠，其語巧妙純一無雜，具足清白梵行之相。」

摩訶摩耶聞此語已，佛神力故，即識宿命；並以善根純熟時故，破八十億煙燃之結，得須陀洹果。即起合掌而白佛言：「生死牢獄已證解脫。」

時會大眾聞此語已，異口同音而作是言：「愿一切眾生皆得解脫，如今現在摩訶摩耶。」

時摩訶摩耶而白佛言：「譬如猛火燒于熱鐵，若有觸者身心焦痛；世間生死亦復如是，所往來處皆是苦聚。凡集苦本皆由心意，隨欲輕躁戲弄眾生，輪轉五道疾于猛風，猶如拍鞠。」

時摩訶摩耶即于佛前而自克責其心意言：「汝常何故作非利益，游六塵境而不安定，亂想牽挽無時暫停？所可緣慮皆非吉祥，何故惑我而便集彼？

【現代漢語翻譯】 現代漢語譯本 成就無上之道， 應當報答養育之恩，斷除我貪嗔癡三毒的根本。 歸命于大丈夫（指佛陀），無貪慾、樂於佈施者； 歸命于調御士（指佛陀），最上無能超越者； 歸命于天人師（指佛陀），永遠脫離愚癡和愛慾的束縛。 日夜各三個時辰，念想佛陀不斷絕， 稽首頂禮，禮敬無上大法王（指佛陀）。 如今在您的福田（指佛陀）中，想要增長功德的幼芽， 唯愿您施予慈悲，迅速令其成就美妙的果實。 我久有此宏大志向，所以才出生於大王宮中， 身軀巨大呈紫金色，光明照耀十方世界， 面容圓滿清凈，猶如秋天的滿月。

這時，世尊（指佛陀）就對母親說：『仔細聽，仔細聽，好好地思量。初善、中善、后善，其義理深遠，其言語巧妙純一沒有雜染，具足清凈梵行的相貌。』

摩訶摩耶（佛陀的母親）聽了這話后，由於佛陀的神力，立刻憶起了宿世的因緣；並且因為善根成熟的緣故，破除了八十億煙燃之結（指煩惱），證得了須陀洹果（小乘初果）。隨即起身合掌對佛陀說：『我已經證得從生死牢獄中的解脫。』

當時在場的大眾聽了這話后，異口同聲地說：『愿一切眾生都能像現在的摩訶摩耶一樣得到解脫。』

這時，摩訶摩耶對佛陀說：『譬如猛火燃燒熱鐵，如果有接觸到的人，身心都會感到焦灼疼痛；世間的生死輪迴也是如此，所往來之處都是痛苦的聚集。凡是聚集痛苦的根本都源於心意，隨著慾望輕率地戲弄眾生，在五道中輪轉的速度比猛風還快，就像拍打皮球一樣。』

這時，摩訶摩耶就在佛陀面前自我責備自己的心意說：『你常常為什麼要做沒有利益的事情，在六塵（色、聲、香、味、觸、法）的境界中游蕩而不安寧，胡思亂想牽引著我沒有片刻停歇？所思所慮的都不是吉祥的事情，為什麼迷惑我而讓我聚集那些不好的東西？』

【English Translation】 English version Having achieved the unsurpassed path, One should repay the kindness of nurturing, cutting off the root of my three poisons (greed, hatred, and delusion). I take refuge in the Great Hero (referring to the Buddha), the one without greed, the giver of generosity; I take refuge in the Tamer of Beings (referring to the Buddha), the supreme one beyond compare; I take refuge in the Teacher of Gods and Humans (referring to the Buddha), forever free from the bonds of ignorance and desire. Day and night, in each of the three periods, the thought of the Buddha is never interrupted, I bow my head and face, paying homage to the unsurpassed King of Dharma (referring to the Buddha). Now, in your field of merit (referring to the Buddha), I wish to grow the sprouts of virtue, I only hope that you will bestow compassion, quickly enabling them to achieve wonderful fruition. I have long held this great aspiration, which is why I was born in the royal palace, My body is large and of a purple-golden color, with light illuminating the ten directions, My face is perfectly round and pure, like the full moon in autumn.

At that time, the World Honored One (referring to the Buddha) then said to his mother: 'Listen carefully, listen carefully, and contemplate well. The beginning, middle, and end are all good, its meaning is profound and far-reaching, its words are skillful, pure, and without any impurities, possessing the characteristics of pure Brahma conduct.'

After hearing these words, Mahamaya (the Buddha's mother), due to the Buddha's divine power, immediately remembered her past lives; and because her roots of goodness were ripe, she broke through the eighty billion knots of smoke and fire (referring to afflictions), and attained the fruit of Srotapanna (the first stage of Arhatship in Hinayana). She then rose, joined her palms, and said to the Buddha: 'I have already attained liberation from the prison of birth and death.'

At that time, the assembly, upon hearing these words, unanimously said: 'May all sentient beings attain liberation, just like Mahamaya now.'

Then, Mahamaya said to the Buddha: 'It is like a fierce fire burning hot iron; if anyone touches it, their body and mind will feel scorched and painful. The cycle of birth and death in the world is also like this, wherever one goes, it is a gathering of suffering. All the roots of suffering arise from the mind, following desires, lightly and carelessly playing with sentient beings, revolving in the five paths faster than a fierce wind, like hitting a ball.'

At that time, Mahamaya, in front of the Buddha, rebuked her own mind, saying: 'Why do you always do things that are not beneficial, wandering in the realms of the six senses (sight, sound, smell, taste, touch, and thought) without peace, with chaotic thoughts pulling me without a moment's rest? What is considered and contemplated is not auspicious, why do you confuse me and make me gather those bad things?'

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譬如有人恒墾于地，而彼大地未曾損益，然其耕器日就消毀；在生死海亦復如是，恒棄身命不可稱載，而我神識初不增減。汝能令我作轉輪聖王，統四天下，七寶具足；須臾令我退為蝦蟆；須臾令我作貧賤人，東西馳走，求乞衣食；須臾令我作大富長者，積財巨億，名稱普聞；須臾令我在天宮殿，飲食甘露，五欲自恣；須臾令我居止地獄，飲于融銅、吞熱鐵丸。我但過去曾經牛身，積聚其皮高須彌山，猶于生死未得解脫。須臾復獲無量名字：或曰大家、或曰僕使，或曰轉輪聖王、或曰帝王，或曰天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人及非人，或曰畜生、或曰餓鬼、或曰地獄，眾生有如是等種種名號。

「汝癡心意，雖復曾經具世五欲，金、銀、諸珍、妻子、奴婢、象、馬、車乘、屋舍、田宅、人民、聚落，尋皆散滅，共就無常。暫為己有會歸磨滅，猶若旅舍憩無定主。上至諸天，五欲自在；福盡臨終五相現時，徘徊顧戀，心懷愁苦。及在人中，貧窮、下賤為人所使；若居王位，互相討伐，君臣、父子競共殘滅。下至地獄，屠、割、燒、煮；畜生之中，更相吞害皮、肉、筋、力，償其宿債，為業所逼不得自在；餓鬼之中，飢渴所逼東西馳走，唯見火聚及熱鐵輪長隨其後。五道生死有如是

【現代漢語翻譯】 現代漢語譯本：譬如有人 постоянно 耕作土地，而那土地本身並未因此增減什麼，只是耕作的工具日漸損耗；在生死輪迴的大海中也是如此， постоянно 拋棄的身體和生命不可計數，而我的神識卻從未增減。你能夠讓我成為轉輪聖王（擁有統治世界的理想君主），統治四大部洲，擁有七寶（象徵王權的七種珍寶）；頃刻間又讓我退化成蛤蟆；頃刻間又讓我成為貧窮的乞丐，四處奔波，乞討衣食；頃刻間又讓我成為大富長者，積累巨額財富，名聲遠揚；頃刻間又讓我身處天宮，享用甘露美食，縱情於五欲（色、聲、香、味、觸）；頃刻間又讓我身處地獄，飲用熔化的銅汁，吞嚥滾燙的鐵丸。我僅僅過去曾經做過牛，積累的牛皮堆積如須彌山（佛教中的聖山），仍然沒有從生死輪迴中解脫。頃刻間又獲得無數的名字：有時被稱為大家（富貴人家），有時被稱為僕人，有時被稱為轉輪聖王，有時被稱為帝王，有時被稱為天人、龍、夜叉（守護神）、乾闥婆（天樂神）、阿修羅（好戰的神）、迦樓羅（金翅鳥）、緊那羅（歌神）、摩睺羅伽（大蟒神）、人以及非人，有時被稱為畜生、有時被稱為餓鬼、有時被稱為地獄，眾生有如此種種不同的名號。 你這愚癡的心意，即使曾經擁有世間的五欲（財、色、名、食、睡），金銀珠寶、妻子奴婢、象馬車乘、房屋田宅、人民聚落，轉眼間都會消散，最終歸於無常。暫時擁有，終將磨滅，如同旅店的過客，沒有固定的主人。上至諸天，五欲自在；福報耗盡，臨終時出現五種衰敗的徵兆，徘徊留戀，心中充滿憂愁。在人間，貧窮卑賤，受人驅使；如果身居王位，互相征伐，君臣父子互相殘殺。下至地獄，遭受屠殺、割裂、燒烤、烹煮；在畜生道中，互相吞食，皮肉筋骨，償還前世的債務，被業力所迫，不得自由；在餓鬼道中，被飢渴所逼，四處奔走，只能看到火堆和熱鐵輪緊隨其後。五道輪迴的生死就是如此。

【English Translation】 English version: It is like someone constantly tilling the land, and the land itself neither increases nor decreases, but the tools for tilling are worn out day by day; in the sea of birth and death, it is also like this, constantly discarding bodies and lives beyond measure, yet my consciousness neither increases nor decreases. You can make me a Chakravartin King (an ideal monarch who rules the world), ruling the four continents, possessing the seven treasures (seven precious items symbolizing royal power); in an instant, you can make me regress into a toad; in an instant, you can make me a poor beggar, running around, begging for food and clothing; in an instant, you can make me a wealthy elder, accumulating vast wealth, with my name known far and wide; in an instant, you can make me dwell in a heavenly palace, enjoying ambrosia and indulging in the five desires (form, sound, smell, taste, touch); in an instant, you can make me dwell in hell, drinking molten copper, swallowing hot iron balls. I have merely been a cow in the past, and the accumulated cowhide was as high as Mount Sumeru (a sacred mountain in Buddhism), yet I have not been liberated from the cycle of birth and death. In an instant, I obtain countless names: sometimes called a 'great householder,' sometimes called a 'servant,' sometimes called a Chakravartin King, sometimes called an emperor, sometimes called a deva (god), naga (dragon), yaksha (guardian spirit), gandharva (celestial musician), asura (warrior god), garuda (golden-winged bird), kinnara (celestial musician), mahoraga (great serpent), human and non-human, sometimes called an animal, sometimes called a hungry ghost, sometimes called hell, beings have such various names. Your foolish mind, even if you have once possessed the five desires of the world (wealth, sex, fame, food, sleep), gold, silver, various treasures, wives, servants, elephants, horses, carriages, houses, fields, lands, people, and settlements, they will all scatter in an instant, ultimately returning to impermanence. Temporarily possessed, they will eventually perish, like a traveler in an inn, with no fixed owner. Up to the heavens, the five desires are freely enjoyed; when blessings are exhausted, and the five signs of decay appear at the end of life, one lingers with attachment, the heart filled with sorrow. In the human realm, one is poor and lowly, being used by others; if one is in a king's position, they fight each other, with rulers, ministers, fathers, and sons killing each other. Down to hell, one suffers slaughter, dismemberment, burning, and cooking; in the animal realm, they devour each other, skin, flesh, tendons, and strength, repaying past debts, forced by karma, unable to be free; in the hungry ghost realm, forced by hunger and thirst, they run around, only seeing piles of fire and hot iron wheels following closely behind. The cycle of birth and death in the five realms is like this.

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等種種眾苦，不可稱計。

「汝癡心意，往昔已來長牽於我去來諸處，恒相順從，初未違異。我於今日欲專聽法，勿復惱亂而為障礙，亦宜自應厭離諸苦，速求涅槃疾獲安樂。」

時摩訶摩耶即于佛前而說偈言：

「唯愿霔法雨，　　洽潤于枯槁， 　普生法萌芽，　　開發漸滋長， 　令我及眾會，　　善根普純熟。 　或於諸道果，　　次第隨所獲， 　愿時施甘露，　　消滅貪、恚原。 　我等長夜來，　　縛著無明獄， 　惛迷無智慧，　　不知求道處， 　愿示解脫路，　　疾至常樂城。」

爾時，摩訶摩耶說此偈已，復于佛前重偈讚歎：

「世尊處大眾，　　光顯逾須彌， 　我今頭頂禮，　　並及法與僧。 　四眾、八部等，　　渴仰誠慇勤， 　一心諦觀佛，　　如天眼不瞬， 　唯悕莊嚴師，　　飾以妙法鬘。」

爾時，摩訶摩耶說偈贊已而白佛言：「誠知如來諸弟子眾——比丘、比丘尼、優婆塞、優婆夷、天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人及非人、國王、大臣、長者、居士、婆羅門等——其數無量，所說偈讚歌頌如來微妙功德亦不可量。然我今者智慧微淺，猶欲于佛功德大海少分稱讚，唯愿垂許。」即于佛前而說偈言：

「智慧高

【現代漢語翻譯】 現代漢語譯本 以及種種難以計數的人們所遭受的痛苦。 『你這愚癡的心意，從過去到現在一直牽引著我到處奔波，總是順從你，從未違背。我今天想要專心聽法，不要再來煩擾我，成為我的障礙。你也應該厭倦這些痛苦，儘快尋求涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界），迅速獲得安樂。』 這時，摩訶摩耶（Mahamaya，佛陀的生母）在佛陀面前說了偈語： 『唯愿降下法雨， 滋潤乾枯的心田， 普遍生長出佛法的萌芽， 使其逐漸生長壯大， 使我和在場的大眾， 善根普遍成熟。 或許在各種道果（指修行所證得的果位）中， 次第隨所獲得， 愿您時常施予甘露（指佛法）， 消滅貪婪和嗔恨的根源。 我們長久以來， 被束縛在無明的牢獄中， 昏聵迷茫沒有智慧， 不知道尋求真理的道路， 愿您指示解脫的道路， 迅速到達常樂的境界。』 那時，摩訶摩耶說完這偈語后，又在佛陀面前再次用偈語讚歎： 『世尊您處在大眾之中， 光芒顯耀勝過須彌山（Sumeru，佛教宇宙觀中的中心山）， 我今天頂禮膜拜， 包括佛法和僧團。 四眾（比丘、比丘尼、優婆塞、優婆夷）和八部（天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽）等， 都渴望仰慕，誠心慇勤， 一心專注地看著佛陀， 如同天上的眼睛不眨一下， 只希望莊嚴的導師， 用美妙的佛法來裝飾。』 這時，摩訶摩耶說完偈語讚歎后，對佛陀說：『我確實知道如來的弟子們——比丘（bhiksu，出家男眾）、比丘尼（bhiksuni，出家女眾）、優婆塞（upasaka，在家男眾）、優婆夷（upasika，在家女眾）、天（deva，天神）、龍（naga，神話生物）、夜叉（yaksa，守護神）、乾闥婆（gandharva，天上的樂神）、阿修羅（asura，好戰的神）、迦樓羅（garuda，金翅鳥神）、緊那羅（kinnara，歌神）、摩睺羅伽（mahoraga，大蟒神）、人和非人、國王、大臣、長者、居士、婆羅門等——他們的數量無數，他們所說的偈語和歌頌如來微妙功德的也無法衡量。然而我今天智慧淺薄，仍然想對佛陀功德的海洋略作稱讚，希望您能允許。』於是就在佛陀面前說了偈語： 『智慧高』

【English Translation】 English version and all sorts of immeasurable sufferings. 'You foolish mind, from the past until now, you have been leading me to go everywhere, always following you, never disobeying. Today, I want to focus on listening to the Dharma, do not disturb me again and become an obstacle. You should also be tired of these sufferings, quickly seek Nirvana (the state of liberation from the cycle of birth and death), and quickly obtain peace and happiness.' At that time, Mahamaya (the mother of the Buddha) spoke a verse in front of the Buddha: 'May the rain of Dharma fall, Nourishing the withered hearts, Universally sprouting the seeds of Dharma, Making them gradually grow and flourish, So that I and the assembly, May our good roots fully mature. Perhaps in various stages of enlightenment (referring to the fruits of practice), We may obtain them in sequence, May you always bestow the nectar (referring to the Dharma), Eliminating the roots of greed and hatred. For a long time, we have been, Bound in the prison of ignorance, Confused and without wisdom, Not knowing where to seek the path, May you show us the path to liberation, Quickly reaching the city of eternal joy.' Then, after Mahamaya finished speaking this verse, she again praised the Buddha with a verse in front of him: 'World Honored One, you are among the assembly, Your light shines brighter than Mount Sumeru (the central mountain in Buddhist cosmology), Today I bow my head in reverence, Including the Dharma and the Sangha (the monastic community). The four assemblies (bhikshus, bhikshunis, upasakas, upasikas) and the eight groups (devas, nagas, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas), All yearn and admire with sincere diligence, Focusing their minds on watching the Buddha, Like the eyes of the heavens without blinking, Only hoping for the dignified teacher, To be adorned with the wonderful garland of Dharma.' At this time, after Mahamaya finished speaking the verse of praise, she said to the Buddha: 'I truly know that the disciples of the Tathagata (another name for the Buddha) - bhikshus (monks), bhikshunis (nuns), upasakas (laymen), upasikas (laywomen), devas (gods), nagas (mythical serpents), yakshas (nature spirits), gandharvas (celestial musicians), asuras (demigods), garudas (mythical birds), kinnaras (mythical beings), mahoragas (great serpents), humans and non-humans, kings, ministers, elders, householders, Brahmins, etc. - their numbers are countless, and the verses and songs they speak praising the Tathagata's subtle merits are also immeasurable. However, my wisdom today is shallow, and I still wish to offer a small praise to the ocean of the Buddha's merits, I hope you will allow it.' Then she spoke a verse in front of the Buddha: 'Wisdom high'

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「智慧高廣山，　　峰嶺極嚴峻， 　溪谷深且曠，　　清泉常流滿。 　療疾諸藥草，　　滋茂生其側， 　若有服之者，　　長樂無窮已。 　譬如甘蔗種，　　內性常自甜， 　智者善壓之，　　便獲甘美味。 　世尊所演法，　　從本自清凈， 　若人信樂受，　　福報無窮盡。 　一切諸眾生，　　愿樂無邊際， 　唯有牟尼尊，　　能令皆滿足。 　眾生煩惱患，　　無始恒熾盛， 　如來大醫王，　　應病投良藥。 　生死邪曲路，　　艱險難登履， 　憍陳等五人，　　游涉不知返。 　如來大慈悲，　　躬趣波羅㮈， 　為其轉法輪，　　悉得道果證。 　八萬諸天子，　　于空獲法眼， 　自非大導師，　　孰能回此等？ 　舍利弗、目連、　　迦葉、迦旃延， 　此四大聲聞，　　昔未出家時， 　高才智通博，　　憍慢輕世間， 　舉國皆宗敬，　　名德莫能倫。 　一見聞甘露，　　降伏成羅漢， 　漸次助大師，　　隨順轉法輪。 　如尼俱類樹，　　種子甚毫微， 　繁茂隨時長，　　柯條遠垂布； 　世尊所化度，　　增進亦如是。 　如央掘摩羅，　　多殺諸眾生， 　世尊亦矜愍，　　化令入佛道。 　彼提婆達多，　　造作五逆行， 　使鬼舉大石，　　而欲害如來；

【現代漢語翻譯】 現代漢語譯本 智慧如同高廣的山峰，山頂和山脊極其險峻， 溪谷深邃而開闊，清澈的泉水總是充盈流淌。 各種治療疾病的藥草，茂盛地生長在山邊， 如果有人服用這些藥草，將獲得無盡的快樂。 譬如甘蔗的種子，其內在本質就自帶甜味， 智者善於壓榨它，就能獲得甘甜美味。 世尊所宣講的佛法，從根本上就是清凈的， 如果有人信受奉行，所獲福報將無窮無盡。 一切眾生，都希望獲得無邊的快樂， 只有牟尼尊（釋迦牟尼佛的尊稱），才能令他們都得到滿足。 眾生的煩惱病患，從無始以來就持續不斷地熾盛， 如來（佛的稱號）如同偉大的醫王，能針對病癥給予良藥。 生死輪迴的邪曲道路，艱險難行，難以攀登， 憍陳如（佛陀最早的五位弟子之一）等五人，在其中游走卻不知返回。 如來以大慈悲心，親自前往波羅㮈（古印度地名，佛陀初轉法輪之地）， 為他們轉動法輪（宣講佛法），使他們都證得了道果。 八萬諸天子，在空中聽聞佛法而獲得了法眼（智慧之眼）， 如果不是偉大的導師，誰能使他們回頭呢？ 舍利弗（佛陀十大弟子之一）、目連（佛陀十大弟子之一）、迦葉（佛陀十大弟子之一）、迦旃延（佛陀十大弟子之一）， 這四大聲聞（佛陀的弟子），在未出家時， 才華橫溢，智慧廣博，驕傲自大，輕視世間， 全國上下都尊敬他們，他們的名望和德行無人能比。 一旦聽聞甘露般的佛法，就降伏了驕慢之心，成為羅漢（佛教修行者所證的果位）， 逐漸地協助大師（佛陀），隨順佛法轉動法輪。 如同尼俱類樹，種子非常細小， 但隨著時間推移，會繁茂生長，枝條向遠處垂布； 世尊所教化度化的眾生，其增長也是如此。 如同央掘摩羅（佛陀弟子，曾是殺人魔），曾殺害眾多眾生， 世尊也憐憫他，教化他進入佛道。 那提婆達多（佛陀的堂弟，後背叛佛陀），造作了五逆之行（佛教中最嚴重的罪行）， 指使鬼神舉起大石頭，想要加害如來；

【English Translation】 English version Wisdom is like a high and vast mountain, its peaks and ridges extremely steep and severe, The valleys are deep and wide, with clear springs always flowing abundantly. Various medicinal herbs for curing diseases, grow luxuriantly on its slopes, If anyone takes these herbs, they will obtain endless joy. Like the seed of sugarcane, its inner nature is inherently sweet, A wise person who presses it well, will obtain sweet and delicious flavor. The Dharma (Buddhist teachings) expounded by the World Honored One (Buddha), is fundamentally pure, If anyone believes and accepts it, the blessings they receive will be endless. All sentient beings, wish for boundless happiness, Only Muni (another name for Shakyamuni Buddha), can fulfill all their desires. The afflictions and sufferings of sentient beings, have been constantly raging since beginningless time, The Tathagata (another name for Buddha) is like a great physician king, who prescribes the right medicine for the illness. The crooked path of birth and death, is difficult and dangerous to tread, Kaundinya (one of the first five disciples of Buddha) and the other five, wander in it without knowing how to return. The Tathagata, with great compassion, personally went to Varanasi (ancient Indian city, where Buddha first turned the wheel of Dharma), To turn the wheel of Dharma (teach the Dharma) for them, enabling them to attain the fruit of the path. Eighty thousand devas (gods), in the sky, obtained the Dharma eye (eye of wisdom) upon hearing the Dharma, If not for the great teacher, who could turn them around? Sariputra (one of the ten great disciples of Buddha), Maudgalyayana (one of the ten great disciples of Buddha), Kasyapa (one of the ten great disciples of Buddha), Katyayana (one of the ten great disciples of Buddha), These four great Sravakas (disciples of Buddha), before they left home, Were highly talented, with vast wisdom, arrogant and looked down upon the world, The whole country respected them, their fame and virtue were unmatched. Once they heard the nectar-like Dharma, they subdued their arrogance and became Arhats (Buddhist practitioners who have attained enlightenment), Gradually assisting the master (Buddha), following the Dharma to turn the wheel of Dharma. Like the Nigrodha tree, its seed is very tiny, But as time passes, it grows luxuriantly, with branches spreading far and wide; The beings that the World Honored One teaches and transforms, their growth is also like this. Like Angulimala (a disciple of Buddha, formerly a murderer), who had killed many beings, The World Honored One also had compassion for him, and transformed him to enter the Buddhist path. That Devadatta (Buddha's cousin, who later betrayed Buddha), committed the five rebellious acts (the most serious crimes in Buddhism), Ordered ghosts to lift a large stone, wanting to harm the Tathagata;

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世尊平等視，　　猶如羅睺羅。 　又彼鬼子母，　　恒啖於人兒， 　以佛憐愍故，　　藏其子不現， 　慞惶競求覓，　　莫知所在處， 　回來問世尊，　　求示子所在。 　如來以方便，　　即事反詰之： 『汝自念子故，　　馳走急求覓。 　云何無慈心，　　恒啖他人兒？ 　恕己可為譬，　　勿殺、勿行杖， 　若能改此心，　　汝子今可見。』 　其聞是語已，　　慚喜頭面禮， 　亦兼為子故，　　合掌白佛言： 『從今盡形壽，　　舍離貪害心。』 　即前受五戒，　　乃至得道果。 　如彼鬼子母，　　自愛其子故， 　廣及於他人，　　究竟永斷殺。 　唯愿大悲尊，　　今者亦如是， 　以愍所生母，　　普及餘一切， 　愿速開正法，　　悉令眾聽受。」

爾時，摩訶摩耶說此偈已而白佛言：「世尊！一切眾生在於五道，皆由煩惱過患所致，故有結縛不得自在。愿我來世得成正覺，當斷一切此患根本。唯是大師慈念世間生、老、病、死、憂、悲、苦惱，無常之火恒燒眾生，長夜熾然未曾休息，而呼弟子令歸其所，顯示生死根本之患而語之言：『汝等何故長眠三界火輪床上——無常殺鬼伺捕求便，諸病風刀欲斷人命？譬如盜賊見珍寶藏，執持器杖而來攻伐，百千億劫受余雜形，

【現代漢語翻譯】 現代漢語譯本 世尊以平等之心看待一切，就像對待他的兒子羅睺羅（佛陀的兒子）一樣。 又如那鬼子母（Hariti，一個喜歡吃人小孩的夜叉），她總是吞食別人的孩子。 因為佛陀的憐憫，他藏起了鬼子母的孩子不讓她看見。 鬼子母驚慌失措地到處尋找，卻不知道孩子在哪裡。 她回來問世尊，請求告知她孩子所在的地方。 如來用方便法門，就此事反問她： 『你因為思念自己的孩子，所以奔走急切地尋找。 為何你沒有慈悲心，總是吞食別人的孩子呢？』 『將心比心，不要殺生，不要使用暴力。 如果你能改變這種心念，你的孩子現在就可以見到。』 她聽了這些話后，慚愧又歡喜地向佛陀頂禮。 也爲了自己的孩子，她合掌對佛陀說： 『從今往後，直到生命終結，我將捨棄貪婪和傷害的心。』 她當即受持五戒，最終證得道果。 就像那鬼子母，因為愛自己的孩子， 從而推及到他人，最終永遠斷絕了殺戮。 唯愿大悲的世尊，現在也能像這樣， 以憐憫您所生的母親（摩訶摩耶，佛陀的生母），普及到其餘一切眾生， 愿您迅速開示正法，讓所有眾生都能聽聞和接受。」

那時，摩訶摩耶（Mahamaya，佛陀的生母）說完這偈頌后，對佛陀說：「世尊！一切眾生在五道（地獄、餓鬼、畜生、人、天）中輪迴，都是因為煩惱的過患所導致，所以被束縛而不得自在。愿我來世能夠成就正覺，斷除一切這些痛苦的根本。唯有大師您慈悲憐憫世間眾生的生、老、病、死、憂愁、悲傷、痛苦，無常的火焰恒常燃燒著眾生，長夜熾熱從未停息，您呼喚弟子們回到您的身邊，顯示生死根本的禍患，並告訴他們：『你們為何長久地沉睡在三界（欲界、色界、無色界）的火輪床上——無常的殺鬼伺機捕捉，各種疾病的風刀想要斷絕人的性命？譬如盜賊看見珍寶的寶藏，拿著武器前來攻打，百千億劫都在承受各種不同的形體，』

【English Translation】 English version The World Honored One views all beings with equality, just like he views Rahula (Buddha's son). And like that Hariti (a Yaksha who likes to eat human children), she constantly devours other people's children. Because of the Buddha's compassion, he hid her child from her sight. Hariti frantically searched everywhere, but did not know where her child was. She returned to ask the World Honored One, requesting to be told where her child was. The Tathagata, using skillful means, questioned her in return about this matter: 'Because you miss your own child, you run around anxiously searching. Why do you not have a compassionate heart, and constantly devour other people's children?' 'Put yourself in their place, do not kill, do not use violence. If you can change this mindset, your child can now be seen.' After hearing these words, she was ashamed and joyful, and bowed her head to the Buddha. Also for the sake of her child, she put her palms together and said to the Buddha: 'From now until the end of my life, I will abandon the heart of greed and harm.' She immediately received the five precepts, and eventually attained the fruit of the path. Just like that Hariti, because she loved her own child, she extended that love to others, and ultimately forever ceased killing. May the greatly compassionate World Honored One, now also be like this, with compassion for your mother (Mahamaya, Buddha's birth mother), extend it to all other beings, May you quickly reveal the true Dharma, so that all beings can hear and accept it.」

At that time, Mahamaya (Buddha's birth mother), after speaking this verse, said to the Buddha: 「World Honored One! All sentient beings in the five paths (hell, hungry ghosts, animals, humans, and gods) are in the cycle of rebirth due to the faults of afflictions, and therefore are bound and not free. May I in the future attain perfect enlightenment, and cut off the root of all these sufferings. Only the Master, with compassion, is mindful of the world's beings' birth, old age, sickness, death, sorrow, grief, and suffering. The fire of impermanence constantly burns sentient beings, blazing throughout the long night without rest. You call your disciples back to your side, revealing the root of the suffering of birth and death, and tell them: 'Why do you sleep for so long on the fiery bed of the three realms (desire realm, form realm, formless realm) - where the impermanent killing ghosts lie in wait, and the wind-knives of various diseases seek to end human lives? It is like thieves seeing a treasure trove, holding weapons and coming to attack, enduring various forms for hundreds of thousands of billions of kalpas,'

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修行十善方得人身；雖得人身長壽亦難，無常惡賊復加逼迫，宜應防慎猶自放逸。』愚癡之人虛計日、月、年歲多少謂為定期，不覺唸唸變移潛逝，及至壽終隨業所生，室家、眷屬悲哭相對，傳互如此無有窮已。

「人在世間猶如電光，又于其中生起憍慢，或有稱言：『我是國王，統領天下，勢力自在。』或有稱言：『我是大臣，助理國事，抂直由己。』或有稱言：『我富長者，多饒財寶，所欲隨意。』或有稱言：『我婆羅門族姓高貴，聰明博達，先祖相承為剎利師。』世尊！此等諸人在世之時，種種快樂恣意自在，初無憂慮；一旦死至方懷悔恨，何所復及？

「強壯之時親戚相隨，嬉戲縱逸，不造微善；無常卒至，各散五道，千萬億劫難復相值。生死無實，如乾闥婆城，乃至辟支佛等盡諸結漏、具大神力，自在無畏——身上出火、身下出水，身上出水、身下出火，飛騰空中，行、住、坐、臥、去、來迅疾，石壁無礙——形貌端正、諸相具足，能為眾生作大福田，猶亦未免無常之患，如以大水用滅小火。世間之人犯于王法，罪應及死閉在囹圄，猶可囑救而令得脫；無常之法不可囑及。賢聖之力尚不得免，豈況凡夫而無憂懼？

「五通仙人名曰逮波耶那，又有仙人名郁陀羅翅，又有仙人名毗失波蜜多

【現代漢語翻譯】 現代漢語譯本 『修行十善才能獲得人身；即使得到人身，長壽也很難，無常的惡賊又加以逼迫，應該謹慎防備卻仍然放縱自己。』愚癡的人虛妄地計算日子、月份、年歲多少，以為有定期，不覺察到唸唸都在變化遷移，悄然流逝，等到壽命終結，就隨著業力所生，家人、眷屬悲傷哭泣，互相傳遞，如此沒有窮盡。 『人在世間猶如閃電，又在其中生起驕慢，或者有人說：『我是國王，統治天下，勢力自在。』或者有人說：『我是大臣，輔助國家政事，曲直由我。』或者有人說：『我是富有的長者，擁有很多財富，想要什麼就有什麼。』或者有人說：『我婆羅門種姓高貴，聰明博學，祖先相傳是剎帝利的老師。』世尊！這些人活著的時候，種種快樂，恣意自在，最初沒有憂慮；一旦死亡來臨，才感到後悔，又有什麼用呢？ 『強壯的時候，親戚跟隨，嬉戲放縱，不造一點善事；無常突然到來，各自散落五道，千萬億劫都難以再次相遇。生死沒有實體，如同乾闥婆城，乃至辟支佛等，斷盡所有煩惱，具有大神力，自在無畏——身上出火、身下出水，身上出水、身下出火，飛騰空中，行走、站立、坐著、躺著、去、來迅速，穿過石壁沒有障礙——形貌端正、諸相具足，能為眾生作大福田，仍然不能免除無常的禍患，如同用大水來熄滅小火。世間的人觸犯王法，罪應當死，被關在監獄裡，還可以囑託營救而得以脫身；無常的法則無法囑託。賢聖的力量尚且不能免除，何況凡夫而沒有憂慮恐懼呢？』 『五通仙人名叫逮波耶那（Daiboyena），又有仙人名叫郁陀羅翅（Yudaluochi），又有仙人名叫毗失波蜜多（Pishibomita）。』

【English Translation】 English version 'Practicing the ten virtues is the way to obtain a human body; even having obtained a human body, longevity is difficult, and the impermanent thief of death further presses upon you. You should be cautious and vigilant, yet you still indulge in laxity.' Foolish people vainly calculate the days, months, and years, thinking there is a fixed time, unaware that every moment is changing and passing away. When their lifespan ends, they are born according to their karma. Family and relatives weep in sorrow, passing this on to each other, endlessly. 'People in the world are like a flash of lightning, and yet they give rise to arrogance. Some say, 'I am a king, ruling the world, with power and freedom.' Others say, 'I am a minister, assisting in state affairs, with the power to decide right and wrong.' Others say, 'I am a wealthy elder, possessing much wealth, able to get whatever I desire.' Others say, 'I am of the noble Brahmin caste, intelligent and learned, with ancestors who were teachers of the Kshatriyas.' World Honored One! These people, while alive, enjoy all kinds of pleasures, indulging freely without any worries; but once death arrives, they feel regret, and what good does that do? 'When they are strong, relatives follow them, indulging in play and not doing even the smallest good deed; when impermanence suddenly arrives, they scatter into the five realms, and it is difficult to meet again for billions of kalpas. Birth and death are unreal, like a Gandharva city. Even Pratyekabuddhas, who have exhausted all defilements, possess great spiritual powers, are free and fearless—fire comes from their bodies, water from below, water from their bodies, fire from below, they fly in the air, walk, stand, sit, lie down, go, and come swiftly, passing through stone walls without obstruction—their forms are upright, with all the marks of greatness, able to be great fields of merit for sentient beings, yet they cannot avoid the suffering of impermanence, like using a large amount of water to extinguish a small fire. People in the world who violate the king's law, whose crimes deserve death, are imprisoned, and can still be rescued through intercession; but the law of impermanence cannot be interceded. Even the power of the wise and holy cannot avoid it, how much more so for ordinary people who have no worries or fears?' 'There was a five-spiritual-power ascetic named Daiboyena, another ascetic named Yudaluochi, and another ascetic named Pishibomita.'

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羅，又有仙人名阿羅邏，又有仙人名波羅舍邏，又有仙人名應祁羅舍，又有仙人名阿私陀，又有仙人名曰波薩，有如是等諸大仙人，威力具足，有大名稱，能以咒術成毀國邑，斯等今者為在何許？以無常火曾燒眾生，仍還自焚，俱就消滅。

「大梵天王釋提桓因、摩醯首羅六慾魔王及毗紐天閻羅王等，羅婆㮈神、羅婆泥神、比沙泥神、迦樓泥神、波樓泥神，斯等大力皆被無常之所執捉。

「頂生聖王、那羅延力士王、支夜多羅帝王、馬鳴王、毗尼羅翅王，此等諸王統攝眾國，顏容端正，聰明超世，身力勇健莫能當者，無常所碎不知何在。

「娑伽羅龍王、修陀利舍那鬼王、毗摩質多羅阿修羅王，舍脂迷那天后、阿伽藍波天后、郁波尸天后、胝舍羅雞尸天后、阿葛邏天后、阿留波底天后、藐底天后、藐底梨沙天后，此諸雜王具大威力，及眾天后容貌絕世，若有見者即失正念——邪意散亂如非人持，設復良醫種種療治不能回改令還正念——此等亦皆歸就無常。

「譬如獵師圍逐諸獸，無常之法亦復如是，馳逼眾生至閻羅王所，而使業象隨次蹈之，無常群虎恒伺眾生，若得其便而共殘食。如旃陀羅欲屠羊時，倒懸兩足不得跳踉；無常旃陀羅亦復如是，執諸眾生不得動轉。無常之法如阿阇迦羅蛇，若

【現代漢語翻譯】 現代漢語譯本：羅，還有名叫阿羅邏（仙人名）的仙人，還有名叫波羅舍邏（仙人名）的仙人，還有名叫應祁羅舍（仙人名）的仙人，還有名叫阿私陀（仙人名）的仙人，還有名叫波薩（仙人名）的仙人，像這樣的大仙人，威力具足，有很大的名聲，能用咒術使國家興盛或衰敗，這些人現在在哪裡呢？他們曾經用無常之火焚燒眾生，最終也還是被自己所焚燒，一同消滅。 大梵天王、釋提桓因（帝釋天）、摩醯首羅（大自在天）六慾魔王以及毗紐天（遍入天）、閻羅王等，羅婆㮈神、羅婆泥神、比沙泥神、迦樓泥神、波樓泥神，這些大力神都被無常所掌控。 頂生聖王、那羅延（毗濕奴）力士王、支夜多羅帝王、馬鳴王、毗尼羅翅王，這些國王統治著眾多國家，容貌端正，聰明超凡，身強力壯無人能敵，也被無常摧毀，不知去向。 娑伽羅龍王、修陀利舍那鬼王、毗摩質多羅阿修羅王，舍脂迷天后、阿伽藍波天后、郁波尸天后、胝舍羅雞尸天后、阿葛邏天后、阿留波底天后、藐底天后、藐底梨沙天后，這些各族國王具有強大的威力，以及眾天后容貌絕世，如果有人見到她們，就會失去正念——邪念散亂，如同被非人控制，即使有良醫用各種方法治療，也不能使他們恢復正念——這些人也都歸於無常。 譬如獵人圍捕野獸，無常的法則也是如此，驅趕眾生到閻羅王那裡，讓業報之象依次踐踏他們，無常的群虎時刻伺機吞噬眾生，一旦得手就一起殘食。如同旃陀羅（賤民）要屠宰羊時，倒懸羊的兩腳，使它不能跳躍；無常的旃陀羅也是如此，抓住眾生使他們不能動彈。無常的法則如同阿阇迦羅蛇，如果

【English Translation】 English version: Furthermore, there were immortals named Arolara (name of an immortal), and immortals named Parashara (name of an immortal), and immortals named Angirasa (name of an immortal), and immortals named Asita (name of an immortal), and immortals named Basa (name of an immortal). Such great immortals, possessing complete power and great renown, were able to use incantations to cause the rise and fall of kingdoms. Where are these people now? They once burned living beings with the fire of impermanence, and in the end, they were burned by it themselves, and all perished together. The Great Brahma King, Shakra Devanam Indra (the lord of gods), Maheshvara (Shiva), the six desire demon kings, as well as Vishnu, Yama (the lord of death), and others, the Rakshasa gods, the Rakshasi goddesses, the Pishacha goddesses, the Garuda goddesses, and the Parvati goddesses, all these powerful beings are seized by impermanence. King Topknot, King Narayana (Vishnu) the strongman, King Chiyadara, King Ashvagosha, King Vinilakshi, these kings ruled over many countries, with handsome appearances, extraordinary intelligence, and physical strength that no one could match, yet they were also crushed by impermanence and their whereabouts are unknown. King Sagara of the Nagas, King Sudarshana of the ghosts, King Vimalachitra of the Asuras, Queen Shachi, Queen Agalamba, Queen Utpalakshi, Queen Trishala, Queen Agala, Queen Alopati, Queen Matri, Queen Matrishar, these various kings with great power, and the queens with peerless beauty, if anyone saw them, they would lose their right mindfulness—their evil thoughts would be scattered, as if possessed by non-humans. Even if skilled doctors used various treatments, they could not restore them to right mindfulness—these too all return to impermanence. Just as hunters surround and chase wild animals, the law of impermanence is also like this, driving living beings to the place of Yama, and causing the elephants of karma to trample them in turn. The tigers of impermanence are always waiting to devour living beings, and once they get the chance, they devour them together. Just as a Chandala (outcaste) wants to slaughter a sheep, he hangs it upside down by its two feet so it cannot jump; the Chandala of impermanence is also like this, seizing living beings so they cannot move. The law of impermanence is like the Ajagara snake, if

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見人時兩頭纏繞；無常之法如風中幢，聚會之時而便傾倒；無常之法亦如黑月，漸就缺盡轉近昏冥。」

時摩訶摩耶說此語已復偈頌曰：

「譬如旃陀羅，　　驅牛就屠所， 　步步近死地，　　人命疾於是。」

時摩訶摩耶說此頌已，即于佛前語時會大眾言：「諸法兄弟及以姊妹，汝等宜應勤修戒行。今者幸值無上導師，又執法炬照於行者，並給衣糧無所乏少。若欲往至安樂城所，宜速咨問能示正路。若有值遇如是善導而不歸依、不隨順者，當知此人極為剛強，必能造作五逆重罪。生死苦海甚可怖畏，一劫之中所經雜身，積集其皮如須彌山，及在胞胎眠臥、污露出入去來不可數計，並乳哺中屎、尿、涕、唾、乃至老、死諸苦難量，況復三涂楚毒之時？是故，我今普語汝等，勤于長夜念求解脫。」

爾時，摩訶摩耶即從坐起頂禮佛足，長跪合掌而白佛言：「世尊！一切眾生所以沉淪在於生死而不能知出要之道？」

爾時，世尊答摩訶摩耶言：「眾生所以不得解脫，皆由貪慾、瞋恚、愚癡，是故致令恒在生死，乃至欲求生天亦難，何況悕望離生死耶？在世亦復失好名稱，朋友、親屬皆共疏棄，如視草土無復愛念。臨命終時極大怖懼，神識恍惚方自悔責，如此皆由三毒患故。

「若人慾

【現代漢語翻譯】 現代漢語譯本：見到人時，就像兩頭被纏繞一樣；無常的法則就像風中的旗幟，聚集的時候就會傾倒；無常的法則也像黑色的月亮，逐漸虧缺，越來越接近黑暗。 當時，摩訶摩耶（Mahamaya，佛陀的生母）說完這些話后，又用偈頌說道： 『譬如旃陀羅（Chandala，賤民），驅趕牛走向屠宰場，每一步都接近死亡之地，人的生命比這還要迅速。』 當時，摩訶摩耶說完這偈頌后，就在佛陀面前對在場的大眾說：『各位法兄弟姐妹，你們應該勤奮修行戒律。現在有幸遇到無上的導師，又有法炬照亮修行者，並且供給衣食，沒有缺乏。如果想要前往安樂的城市，應該儘快請教能夠指示正路的人。如果有人遇到這樣的善導而不皈依、不隨順，應當知道這個人非常剛強，必定會造作五逆重罪。生死苦海非常可怕，一個劫中所經歷的各種身體，積累的面板像須彌山（Sumeru，佛教中的聖山）一樣高，以及在胞胎中睡眠、污穢的排泄、來來去去，不可計數，還有哺乳期間的屎、尿、涕、唾，乃至衰老、死亡的各種痛苦，難以衡量，更何況三惡道（三塗）的痛苦？因此，我現在普遍告訴你們，要勤奮在漫長的黑夜中尋求解脫。』 當時，摩訶摩耶就從座位上站起來，頂禮佛足，長跪合掌對佛說：『世尊！一切眾生之所以沉淪在生死中而不能知道解脫之道，是什麼原因呢？』 當時，世尊回答摩訶摩耶說：『眾生之所以不能解脫，都是由於貪慾、瞋恚、愚癡，因此導致他們恒常在生死中輪迴，甚至想要昇天也很難，更何況希望脫離生死呢？在世間也會失去好的名聲，朋友、親屬都會疏遠拋棄，像看待草土一樣不再愛念。臨終時會感到極大的恐懼，神識恍惚，才開始後悔責備自己，這些都是由於三毒（貪、嗔、癡）的禍患造成的。 『如果有人想要』

【English Translation】 English version: When seeing people, it's like being entangled at both ends; the law of impermanence is like a banner in the wind, which collapses when gathered; the law of impermanence is also like a dark moon, gradually waning and approaching darkness. Then, Mahamaya (Buddha's birth mother), having spoken these words, further recited a verse: 'Like a Chandala (outcaste), driving an ox to the slaughterhouse, each step closer to the place of death, human life is even faster than this.' Then, Mahamaya, having spoken this verse, addressed the assembly before the Buddha, saying: 'All you Dharma brothers and sisters, you should diligently cultivate the precepts. Now, you are fortunate to encounter the unsurpassed teacher, and the lamp of Dharma illuminates the practitioners, and provides clothing and food without lack. If you wish to go to the city of peace and happiness, you should quickly consult those who can show the right path. If there are those who encounter such a good guide and do not take refuge, do not follow, you should know that this person is extremely stubborn and will surely commit the five heinous crimes. The sea of suffering of birth and death is very frightening. The various bodies experienced in one kalpa (eon), the accumulated skin is as high as Mount Sumeru (sacred mountain in Buddhism), and the sleeping in the womb, the defiled excretions, the comings and goings, are countless, and the feces, urine, mucus, and saliva during breastfeeding, and even the various sufferings of old age and death, are immeasurable, not to mention the tortures of the three evil realms (three lower realms). Therefore, I now universally tell you all, diligently seek liberation in the long night.' Then, Mahamaya rose from her seat, bowed at the Buddha's feet, knelt with palms together, and said to the Buddha: 'World Honored One! What is the reason why all sentient beings are sinking in birth and death and cannot know the path of liberation?' Then, the World Honored One answered Mahamaya, saying: 'The reason why sentient beings cannot be liberated is all due to greed, hatred, and ignorance. Therefore, they are constantly in the cycle of birth and death, and even wanting to be born in heaven is difficult, let alone hoping to escape birth and death? In the world, they also lose their good reputation, friends and relatives will become estranged and abandoned, like looking at grass and soil, no longer loved. When facing death, they will feel great fear, their consciousness will be confused, and they will begin to regret and blame themselves. All of this is caused by the afflictions of the three poisons (greed, hatred, and ignorance).' 'If a person wants to'

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求解脫妙果，宜斷苦本。彼愚癡凡夫為結所縛，猶如惡馬被于羈靽不得動搖。謂色集、色滅、色著不如實知，受、想、行、識不如實知，不得解脫生、老、病、死、憂、悲、苦惱。若能於色而得解脫，如實究竟知者，則于受、想、行、識亦如實究竟知，而得解脫生、老、病、死、憂、悲、苦惱，此則名為斷于苦本。斷苦本已，則離妄想；離妄想已，則無攀緣，不復貪著色、聲、香、味、觸、法，離我計著及以我所。汝等從今可以此法互相開示，長獲利益。

「汝等今者聽我所說。我於過去無數劫來，為諸眾生廣修苦行，得成阿耨多羅三藐三菩提，慈悲一切猶如赤子，所應化度其緣垂畢。三世諸佛法皆善逝，無復還出世間之期；我從此沒軌跡難尋，不還作彼閻浮提主、亦復不作彼瞿耶尼主、亦不作彼弗婆提主、亦復不作彼郁單越主、亦復不作彼轉輪聖王、亦復不作釋提桓因、亦復不作大梵天王。如是三界悉已舍離，我久安立法王自在，不以刀、兵、杻械、枷鎖用伏人民，但以正法而施眾生，普使一切皆得解脫。會必有離，諸行力爾。須彌寶山劫盡消滅、四大海水亦有枯涸，如來出世為度眾生，因緣事窮不得停住。無常弊惡猶如黿鼉，若嚙人時終不放舍。」

時會大眾聞此語已悲號懊惱，俱共同聲而說偈言：

【現代漢語翻譯】 現代漢語譯本：爲了獲得解脫的妙果，應當斷除痛苦的根源。那些愚癡的凡夫被煩惱所束縛，就像被韁繩束縛的劣馬一樣無法動彈。他們不能如實地瞭解色（物質現象）的集起、色（物質現象）的滅去、對色（物質現象）的執著，也不能如實地瞭解受（感受）、想（概念）、行（意志）、識（意識），因此無法從生、老、病、死、憂愁、悲傷、痛苦中解脫。如果能夠對色（物質現象）獲得解脫，如實究竟地瞭解它，那麼對於受（感受）、想（概念）、行（意志）、識（意識）也能夠如實究竟地瞭解，從而從生、老、病、死、憂愁、悲傷、痛苦中解脫，這就被稱為斷除了痛苦的根源。斷除了痛苦的根源之後，就會遠離妄想；遠離妄想之後，就不會有攀緣，不再貪戀色、聲、香、味、觸、法，遠離對『我』的執著以及對『我所』的執著。你們從今以後可以用這個法互相開示，長久獲得利益。 你們現在聽我說。我於過去無數劫以來，爲了眾生廣修苦行，成就了阿耨多羅三藐三菩提（無上正等正覺），慈悲對待一切眾生如同對待自己的孩子，所應教化的眾生因緣即將完結。三世諸佛的教法都是善逝（善於逝去），不會再回到世間；我從此消失軌跡難以尋覓，不再回到閻浮提（我們所居住的這個世界）做主，也不再做瞿耶尼（西牛貨洲）的主，也不再做弗婆提（東勝神洲）的主，也不再做郁單越（北俱盧洲）的主，也不再做轉輪聖王，也不再做釋提桓因（帝釋天），也不再做大梵天王。像這樣，我已經捨棄了三界（欲界、色界、無色界），我長久安住於法王的自在，不用刀、兵、鐐銬、枷鎖來統治人民，而是用正法來施予眾生，普遍使一切眾生都得到解脫。相會必定有離別，這是諸行（一切事物）的規律。須彌寶山（佛教宇宙觀中的中心山）在劫難盡時也會消滅，四大海水也會有枯竭的時候，如來出世是爲了度化眾生，因緣事盡就不能停留。無常的弊端就像黿鼉（一種大鱉），如果咬住人就絕不放開。 當時在場的大眾聽到這些話后，悲傷懊惱，一起同聲說偈語：

【English Translation】 English version: To attain the wonderful fruit of liberation, one should sever the root of suffering. Those foolish ordinary beings are bound by afflictions, like a bad horse restrained by reins, unable to move. They do not truly understand the arising of form (material phenomena), the cessation of form, and attachment to form; nor do they truly understand feeling, perception, mental formations, and consciousness. Therefore, they cannot be liberated from birth, old age, sickness, death, sorrow, grief, and suffering. If one can be liberated from form, truly and completely understanding it, then one can also truly and completely understand feeling, perception, mental formations, and consciousness, thereby being liberated from birth, old age, sickness, death, sorrow, grief, and suffering. This is called severing the root of suffering. Having severed the root of suffering, one will be free from delusion; being free from delusion, one will have no clinging, no longer craving form, sound, smell, taste, touch, and mental objects, and will be free from attachment to 'self' and 'what belongs to self'. From now on, you can use this Dharma to enlighten each other and gain lasting benefits. Now, listen to what I say. In countless past kalpas, I have practiced asceticism extensively for the sake of all beings, and have attained Anuttara-samyak-sambodhi (supreme perfect enlightenment), treating all beings with compassion like my own children. The conditions for those I should guide are about to be fulfilled. The teachings of all Buddhas of the three times are well-gone (Sugata), and they will not return to the world again. From now on, my traces will be difficult to find. I will not return to Jambudvipa (the world we live in) to be its ruler, nor will I be the ruler of Godaniya (Western Continent), nor the ruler of Purvavideha (Eastern Continent), nor the ruler of Uttarakuru (Northern Continent), nor will I be a Chakravartin (universal monarch), nor will I be Sakra (Indra), nor will I be a Great Brahma King. In this way, I have abandoned the three realms (desire realm, form realm, formless realm). I have long dwelt in the freedom of the Dharma King, not using swords, weapons, shackles, or chains to subdue people, but using the true Dharma to bestow upon all beings, universally enabling all to attain liberation. Meetings must have separations; such is the nature of all things. Mount Sumeru (the central mountain in Buddhist cosmology) will be destroyed at the end of a kalpa, and the four great oceans will also dry up. The Tathagata appears in the world to liberate beings, and when the conditions are fulfilled, he cannot remain. The evils of impermanence are like a turtle, which, once it bites, will never let go. At that time, the assembly, upon hearing these words, were filled with sorrow and regret, and together they spoke in verses:

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「佛日出於世，　　光顯恒明耀， 　今者欲潛隱，　　入于無常山。 　導師！天中天！　　無比最上士！ 　如何將為彼，　　諸行賊所侵？ 　薄福諸眾生，　　長夜方昏冥。」

爾時，世尊于忉利天為諸八部及以四眾種種說法至三月盡，將欲還下於閻浮提。即便命彼王舍城中大臣之子——名鳩摩羅，聰明辯慧——而語之言：「汝今可下至閻浮提，遍語諸國，普令聞知如來不久當入涅槃，並以此偈廣宣示之。」

爾時世尊而說偈言：

「舉世今盲冥，　　失於智慧眼； 　三毒根轉深，　　無有醫王故； 　又將欲往彼，　　涅槃幽遠城。 　今在忉利天，　　說法化眾生， 　仁等宜速請，　　還下閻浮提。」

時鳩摩羅受佛敕已下閻浮提，周遍宣示一切諸國，並說如來所授之偈。於時眾生聞鳩摩羅所說語已極大愁惱，皆悉頭頂而禮其足，作如是言：「我等頃來失於慈蔭，世間毒火轉更增熾，咸皆不知大師所在，今者乃在忉利天上，又復不久欲入涅槃。何其苦哉，世眼將滅！我等罪身天人殊絕，無由昇天恭敬勸請。唯愿仁者普愍我故，還歸天上啟白佛言：『閻浮提中一切眾生，遙共頂禮世尊足下，久違聖化莫不仰戀，四方推求不知所在，始聞在彼忉利天上，廣大饒益諸眾生等；又聞

【現代漢語翻譯】 現代漢語譯本 佛陀如太陽般出現在世間，光芒顯赫，恒常明耀，如今卻要潛藏隱沒，進入無常的山巒。 導師！天中之天！無與倫比的最上之人！您將如何面對那些被諸行之賊侵擾的眾生？ 福薄的眾生，將在漫漫長夜中陷入昏暗。 那時，世尊在忉利天（三十三天）為八部眾（天龍八部）和四眾弟子（比丘、比丘尼、優婆塞、優婆夷）宣講佛法，歷時三月將盡，準備返回閻浮提（我們所居住的世界）。 於是，佛陀命令王舍城中的一位大臣之子——名叫鳩摩羅（意為童子），他聰明且善於辯論——對他說：『你現在可以下到閻浮提，遍告各國，讓大家知道如來不久將要進入涅槃（寂滅），並用這首偈頌廣為宣示。』 當時，世尊說了這首偈頌： 『世間如今一片盲昧，失去了智慧的眼睛；貪嗔癡三毒的根源日益深重，因為沒有醫王（佛陀）的緣故； 又將要前往那涅槃幽遠的城池。 現在我在忉利天，為眾生說法教化，你們應當儘快請求我，返回閻浮提。』 當時，鳩摩羅接受佛陀的命令后，下到閻浮提，周遍告知各國，並宣說如來所傳授的偈頌。 當時，眾生聽到鳩摩羅所說的話后，極其憂愁苦惱，都以頭頂禮拜他的腳，這樣說道：『我們近來失去了慈悲的庇護，世間的毒火更加熾盛，都不知道大師在哪裡，現在才知道在忉利天上，而且不久又要進入涅槃。這是何等的痛苦啊，世間的眼睛將要熄滅！我們這些罪業深重的凡人與天人殊途，無法升到天上恭敬勸請。唯愿您能憐憫我們，返回天上稟告佛陀：『閻浮提中的一切眾生，遙遠地頂禮世尊的腳下，久違聖教，無不仰慕思戀，四處尋覓不知您在哪裡，才聽說您在忉利天上，廣為饒益眾生；又聽說您不久將要進入涅槃，我們都感到無比悲傷。』

【English Translation】 English version The Buddha, like the sun, appears in the world, his light shining brightly and constantly, yet now he wishes to conceal himself, entering the mountains of impermanence. Teacher! The one above all in heaven! The unparalleled, most supreme one! How will you face those beings who are being invaded by the thieves of all actions? The beings with little merit will fall into darkness in the long night. At that time, the World Honored One, in the Trayastrimsa Heaven (Heaven of Thirty-Three), was teaching the Dharma to the eight kinds of beings (Devas, Nagas, etc.) and the four assemblies (monks, nuns, laymen, laywomen) for three months, and was about to return to Jambudvipa (the world we live in). Then, the Buddha commanded a minister's son in Rajagriha, named Kumara (meaning 'youth'), who was intelligent and eloquent, saying, 'You may now descend to Jambudvipa, and proclaim to all countries that the Tathagata will soon enter Nirvana (extinction), and widely declare this with this verse.' At that time, the World Honored One spoke this verse: 'The world is now blind and ignorant, having lost the eye of wisdom; the roots of the three poisons (greed, hatred, delusion) are growing deeper, because there is no king of medicine (Buddha); And he is about to go to that distant city of Nirvana. Now I am in the Trayastrimsa Heaven, teaching and transforming beings, you should quickly request me to return to Jambudvipa.' Then, Kumara, having received the Buddha's command, descended to Jambudvipa, and proclaimed to all countries, and spoke the verse given by the Tathagata. At that time, the beings, having heard what Kumara said, were extremely sorrowful and distressed, and all bowed their heads to his feet, saying, 'We have recently lost the protection of compassion, the poisonous fire of the world is growing more intense, and we do not know where the great teacher is. Now we know that he is in the Trayastrimsa Heaven, and that he will soon enter Nirvana. How painful it is, the eyes of the world are about to be extinguished! We, sinful beings, are different from the heavenly beings, and cannot ascend to heaven to respectfully request him. We pray that you will have compassion on us, and return to heaven to report to the Buddha: 'All beings in Jambudvipa, from afar, bow their heads at the feet of the World Honored One. Having been separated from the holy teachings for a long time, we all yearn and long for them. We have been searching everywhere, not knowing where you are, and have just heard that you are in the Trayastrimsa Heaven, greatly benefiting all beings; and we have also heard that you will soon enter Nirvana, and we are all extremely saddened.'

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不久當入涅槃，世間方當失於慧眼。唯愿愍念閻浮提人，時速還下為惠法藥。』」

時鳩摩羅聞此語已，即還昇天往至佛所，具以閻浮提人所說之言向佛廣述。爾時，世尊聞此語已，而便放於五色光明——青、黃、赤、白、頗梨紅色——其光遍照閻浮提內。於時人民男、女、大、小，見此光明皆悉驚喜，嘆未曾有，各相謂言：「今者何忽有此異相？非是日、月、星宿之光，亦復不似五通仙人及婆羅門神力咒術所能為者。」又有人言：「如我今者察此光相，決定非是餘力所作，必是大慈無上醫王愍世間故而放斯瑞，我等或能蒙獲安濟。」

時天帝釋知佛當下，即使鬼神作三道寶階——中央階者用閻浮檀金，右面階者用純琉璃，左面階者用純馬瑙——欄楯雕鏤極為嚴麗。

爾時，世尊白摩訶摩耶言：「生死之法，會必有離。我今應下還閻浮提，不久亦當入于涅槃。」

時摩訶摩耶聞此語已，即便垂淚而說偈言：

「世尊于曠劫，　　慈愍一切故， 　舍頭、目、髓、腦，　　今得成正覺。 　三界諸眾生，　　長迷癡愛海， 　方應施法船，　　云何而背舍？」

爾時，世尊以偈答言：

「諸佛出於世，　　非是無緣故。 　緣盡豈得住？　　三世佛法然。」

爾時，世尊說此

【現代漢語翻譯】 現代漢語譯本 『不久您將進入涅槃（Nirvana，佛教的最高境界，指脫離輪迴的解脫），世間將失去智慧之眼。唯愿您憐憫閻浮提（Jambudvipa，指我們所居住的這個世界）的人們，儘快降臨，施予我們佛法的甘露。』

當時，鳩摩羅（Kumarajiva，人名）聽了這些話，就返回天界，來到佛陀的住所，詳細地向佛陀轉述了閻浮提人們所說的話。那時，世尊（釋迦牟尼佛）聽了這些話，就放出五色光明——青色、黃色、紅色、白色、頗梨（Sphatika，一種透明的寶石）紅色——這光芒照遍了閻浮提。當時，人民，無論男女老少，見到這光明都感到驚喜，讚歎從未見過，各自說道：『現在怎麼突然出現這種奇異的景象？這不是太陽、月亮、星辰的光芒，也不像是五通仙人（擁有五種神通的仙人）和婆羅門（Brahmana，古印度祭司階層）的神力咒術所能做到的。』又有人說：『依我看來，這光芒絕不是其他力量所能造成的，一定是慈悲無上的醫王（指佛陀）憐憫世間，才放出這種祥瑞，我們或許能因此得到救濟。』

當時，天帝釋（Indra，佛教的護法神）知道佛陀即將降臨，就命令鬼神建造三道寶階——中間的階梯用閻浮檀金（Jambudana，一種金子）製成，右邊的階梯用純琉璃（Vaiḍūrya，一種寶石）製成，左邊的階梯用純瑪瑙（Asmagarbha，一種寶石）製成——欄桿雕刻得極其華麗。

那時，世尊對摩訶摩耶（Mahamaya，佛陀的生母）說：『生死的規律，終究會有分離。我現在應該下到閻浮提，不久也將進入涅槃。』

當時，摩訶摩耶聽了這話，就流著眼淚，說了偈語：

『世尊您在漫長的劫數中， 爲了慈悲憐憫一切眾生， 捨棄頭、目、髓、腦， 如今才得以成就正覺（Anuttara-samyak-sambodhi，無上正等正覺）。 三界（欲界、色界、無色界）的眾生， 長久地迷失在癡愛之海， 正應該施予他們法船， 為何要背棄他們呢？』

那時，世尊用偈語回答說：

『諸佛出現在世間， 並非沒有因緣。 因緣盡了，怎能久住？ 三世諸佛都是如此。』

那時，世尊說了這些

【English Translation】 English version 'Soon you will enter Nirvana (the ultimate state of liberation in Buddhism), and the world will lose its eye of wisdom. We beseech you to have compassion on the people of Jambudvipa (the world we inhabit), and quickly descend to bestow upon us the medicine of the Dharma (Buddhist teachings).'

At that time, Kumarajiva (a person's name) heard these words and returned to the heavens, arriving at the Buddha's abode. He recounted in detail to the Buddha the words spoken by the people of Jambudvipa. Then, the World Honored One (Shakyamuni Buddha) heard these words and emitted five-colored light—blue, yellow, red, white, and crystal (Sphatika, a type of transparent gem) red—which illuminated all of Jambudvipa. At that time, the people, men and women, young and old, were all surprised and delighted upon seeing this light, marveling at its unprecedented nature. They said to one another, 'Why has this strange phenomenon suddenly appeared? This is not the light of the sun, moon, or stars, nor is it something that can be done by the power of the five supernatural abilities of ascetics or the spells of Brahmins (Brahmana, the priestly class in ancient India).' Others said, 'Judging by this light, it is definitely not the work of any other power. It must be that the compassionate and supreme King of Physicians (referring to the Buddha) has released this auspicious sign out of compassion for the world, and we may be able to receive salvation because of it.'

At that time, Indra (a guardian deity in Buddhism), the King of the Gods, knowing that the Buddha was about to descend, commanded the spirits to construct three jeweled stairways—the central stairway was made of Jambudana gold (a type of gold), the right stairway was made of pure lapis lazuli (Vaiḍūrya, a type of gem), and the left stairway was made of pure agate (Asmagarbha, a type of gem)—the railings were carved with extreme elegance.

Then, the World Honored One said to Mahamaya (the Buddha's birth mother), 'The law of birth and death dictates that there will eventually be separation. I should now descend to Jambudvipa, and soon I will also enter Nirvana.'

At that time, Mahamaya, upon hearing these words, shed tears and spoke in verse:

'World Honored One, throughout countless eons, Out of compassion for all beings, You sacrificed your head, eyes, marrow, and brain, And now you have attained perfect enlightenment (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment). The beings of the three realms (the realm of desire, the realm of form, and the formless realm), Are long lost in the sea of ignorance and attachment, You should be offering them the ship of the Dharma, Why would you turn your back on them?'

Then, the World Honored One replied in verse:

'The Buddhas appear in the world, Not without a cause. When the cause is exhausted, how can they remain? Such is the Dharma of the Buddhas of the three times.'

At that time, the World Honored One spoke these

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偈已，為欲報于所生恩故，兼愍一切諸眾生等，即于摩訶摩耶前而說此咒：

「南無佛陀　南無達摩　南無僧伽　南無薩多那三藐三佛陀聲聞僧伽　南無彌帝利婆羅目佉那　南無須陀洹　南無斯陀含南無阿那含　南無阿羅漢多　南無盧迦三藐迦陀那三藐波羅底拌那奈　低沙那摩己栗多和波羅婆叉寐摩訶摩由利鞞阇羅阇　婆摩鼻阇三鼻阇帝　牧樓兜迷移枳(久斯反)至波羅帝毗遮利遮羅遮羅提婆那伽夜叉阿修羅迦樓羅緊那羅摩睺羅伽夜叉羅剎毗奢遮悉犍陀　嘔摩悉沒羅迦牧樓拏兜迷浮陀伽那　移枳至婆羅　帝毗遮羅遮羅遮羅劫波阿訶羅樓提(徒利反)多阿訶羅曼(無干反)蹉阿訶邏迷多阿訶邏薩婆阿訶羅阿突遮阿訶邏耆(是梨反)毗多阿訶邏咄(都勿反)吒質多波婆質多屈(久勿反)比陀質多揵邏(呂耶反)健羅那質多　佛陀婆達摩婆僧伽婆婆邏先奈迦(俱安反)跱(竹利反)迦槃跱(竹利反)鳩槃跱(竹利反)聲棄尼　閻摩羅剎閻摩頭諦　藍婆波羅藍婆迦羅波舍阿履帝阿利枳試阿利帝　阿利賓伽利藍婆毗藍婆迦羅波尸阿利帝

「我今為母報所生恩及護一切而說此咒。若有善男子、善女人至心樂欲受持讀誦摩訶摩耶夫人所說及此咒者，先凈洗浴、著新潔衣，香泥塗地、燒香、末香、散眾妙花、繒蓋、幢幡、

作唱伎樂種種供養，七日七夜持八戒齋——斷於五辛、諸不凈味、十種之肉一皆不啖——叉手合掌歸依三寶，並稱摩訶摩耶名而讀此咒。以咒力故，能除眾生熱病、瘧病、顛狂、干消、鬼魅所著、咒咀禱說、臥見惡夢、數厭寱語、水腫、短氣，及以小兒驚癇、啼喚、魑魅魍魎，四百四病皆能消除，又於世間得好名稱，恒為一切之所恃賴。

「持此咒者亦應稱喚東方天王提頭賴吒、南方天王毗樓博叉、西方天王毗樓勒叉、北方天王毗沙門；東方天王第一輔臣名摩尼跋陀羅、二名富那跋陀羅、三名金毗羅，統領一切諸鬼神等；南方天王第一輔臣名槃遮羅、立不帝、廁摩訶、耆羅阇那，各各將領五億鬼神護振旦界(振旦者漢國也)及閻浮提，一切諸鬼不得亂行；西方天王第一輔臣跋檀那等兄弟六人；北方天王第一輔臣迦毗羅夜叉、金髮大神、母指大神、散脂修摩羅神，有如是等諸大鬼神統四天下。若有讀誦摩訶摩耶所可演說及此神咒，是諸善神又聞喚名，皆來親近、擁護、隨侍，一切諸患皆悉除滅。」

爾時，世尊說此咒已而說偈言：

「若有惡眾生，　　不隨順此咒， 　猶如諸商人，　　漂沒羅剎國， 　五百諸羅剎，　　爭取吞啖之； 　若人善誦持，　　如此神咒者， 　譬如諸商人，　　大海安隱

【現代漢語翻譯】 現代漢語譯本 以歌舞伎樂等種種供養，七日七夜持守八關齋戒——斷絕五辛、各種不潔之味、以及十種肉類，一概不吃——叉手合掌，歸依三寶，並稱念摩訶摩耶（Mahamaya）的名號而誦讀此咒。憑藉咒語的力量，能夠消除眾生的熱病、瘧疾、癲狂、消瘦、鬼魅附身、詛咒禱告、臥床惡夢、頻繁囈語、水腫、氣短，以及小兒驚癇、啼哭、魑魅魍魎等，四百零四種疾病都能消除，並且在世間獲得好的名聲，永遠為一切人所依賴。 持誦此咒的人也應當稱念東方天王提頭賴吒（Dhrtarastra，持國天）、南方天王毗樓博叉（Virudhaka，增長天）、西方天王毗樓勒叉（Virupaksa，廣目天）、北方天王毗沙門（Vaisravana，多聞天）；東方天王的第一輔臣名為摩尼跋陀羅（Manibhadra）、第二名為富那跋陀羅（Purnabhadra）、第三名為金毗羅（Kumbhira），統領一切鬼神等；南方天王的第一輔臣名為槃遮羅（Pancala）、立不帝、廁摩訶、耆羅阇那，各自率領五億鬼神護衛振旦界（振旦即漢國）以及閻浮提，一切鬼神不得隨意妄行；西方天王的第一輔臣跋檀那等兄弟六人；北方天王的第一輔臣迦毗羅夜叉（Kapila Yaksa）、金髮大神、母指大神、散脂修摩羅神，有如此等等的大鬼神統領四天下。如果有人讀誦摩訶摩耶所宣說的內容以及此神咒，這些善神又聽到呼喚他們的名字，都會前來親近、擁護、隨侍，一切疾病都將消除。 當時，世尊說完此咒后，又說了偈語： 『如果有惡劣的眾生，不順從這個咒語，就如同那些商人，漂流沉沒在羅剎國，五百個羅剎會爭奪吞食他們；如果有人善於誦持，如此神咒，就如同那些商人，在大海中安穩無恙。』

【English Translation】 English version Performing various offerings with singing, dancing, and music, observing the eight precepts for seven days and seven nights—abstaining from the five pungent spices, all unclean flavors, and the ten kinds of meat—with hands folded in reverence, taking refuge in the Three Jewels, and reciting this mantra while invoking the name of Mahamaya. By the power of the mantra, one can eliminate the hot diseases, malaria, madness, emaciation, demonic possessions, curses and prayers, nightmares, frequent mumbling, edema, shortness of breath, as well as infantile epilepsy, crying, and various evil spirits, all four hundred and four diseases can be eliminated, and one will gain a good reputation in the world, always being relied upon by all. Those who uphold this mantra should also invoke the names of the Eastern Heavenly King Dhrtarastra, the Southern Heavenly King Virudhaka, the Western Heavenly King Virupaksa, and the Northern Heavenly King Vaisravana; the first minister of the Eastern Heavenly King is named Manibhadra, the second is named Purnabhadra, and the third is named Kumbhira, who command all the ghosts and spirits; the first minister of the Southern Heavenly King is named Pancala, and there are also Liputi, Cimahe, and Jiluo She Na, each leading five hundred million ghosts and spirits to protect the land of Zhendan (Zhendan is the Han country) and Jambudvipa, so that all ghosts and spirits cannot act recklessly; the first minister of the Western Heavenly King is Baddhana and his six brothers; the first ministers of the Northern Heavenly King are Kapila Yaksa, the Great Golden-Haired Spirit, the Great Thumb Spirit, and the Sanzhi Sumara Spirit, and there are such great spirits who govern the four continents. If anyone recites what Mahamaya has spoken and this divine mantra, these good spirits, upon hearing their names invoked, will come near, protect, and attend to them, and all diseases will be eliminated. At that time, after the World Honored One spoke this mantra, he spoke the following verse: 'If there are evil beings who do not follow this mantra, they are like merchants who are adrift and submerged in the land of the Rakshasas, where five hundred Rakshasas will fight to devour them; if a person is good at reciting and upholding this divine mantra, they are like merchants who are safe and secure in the great ocean.'

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還， 　多獲眾珍寶，　　七世無窮盡。 　我于無量劫，　　舍頭、目、髓、腦、 　骨、肉及手、足、　　國城及妻子， 　累積菩薩行，　　勤修波羅蜜。 　廣愍一切故，　　非為自己身， 　令得成正覺，　　拔濟苦眾生， 　說此陀羅尼，　　擁護於世間。」

爾時，世尊說此偈已，與母辭別下躡寶階。大梵天王執蓋隨從，釋提桓因及四天王侍立左右，無量天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人及非人，比丘、比丘尼、優婆塞、優婆夷，並餘種種諸雜鬼、神前後圍繞，充塞虛空，作諸妓樂、歌唄、讚歎，燒眾名香、散諸妙花，導從來下趣閻浮提。

時閻浮提諸國王等——波斯匿王、優陀延王、頻婆娑羅王、勿陀伽王、弗迦羅娑羅王並餘一切諸王——大臣、長者、居士、婆羅門等，各嚴四兵，像兵、馬兵、車兵、步兵，青、黃、赤、白、雜色照耀，如忉利天出遊觀時；並余比丘、比丘尼、優婆塞、優婆夷，集在寶階而來迎佛。

時舍衛國主波斯匿王即敕諸臣，令于祇桓更辦種種飲食、衣服、臥具、湯藥，凡有所須皆使供辦。

爾時，世尊到閻浮提已，諸王、大臣、長者、居士及以四眾恭敬禮拜，歌頌讚嘆，隨從世尊入于祇桓。爾時，一切諸人民等既聞如

【現代漢語翻譯】 現代漢語譯本 『還，』 『多獲眾珍寶，七世無窮盡。』 『我于無量劫，舍頭、目、髓、腦、』 『骨、肉及手、足、國城及妻子，』 『累積菩薩行，勤修波羅蜜（到達彼岸的方法）。』 『廣愍一切故，非為自己身，』 『令得成正覺（完全的覺悟），拔濟苦眾生，』 『說此陀羅尼（總持，咒語），擁護於世間。』

爾時，世尊（佛陀）說此偈已，與母辭別下躡寶階。大梵天王（色界之主）執蓋隨從，釋提桓因（帝釋天）及四天王侍立左右，無量天、龍、夜叉（守護神）、乾闥婆（天樂神）、阿修羅（非天）、迦樓羅（金翅鳥）、緊那羅（歌神）、摩睺羅伽（大蟒神）、人及非人，比丘（出家男眾）、比丘尼（出家女眾）、優婆塞（在家男眾）、優婆夷（在家女眾），並餘種種諸雜鬼、神前後圍繞，充塞虛空，作諸妓樂、歌唄、讚歎，燒眾名香、散諸妙花，導從來下趣閻浮提（我們所居住的世界）。

時閻浮提諸國王等——波斯匿王、優陀延王、頻婆娑羅王、勿陀伽王、弗迦羅娑羅王並餘一切諸王——大臣、長者、居士、婆羅門等，各嚴四兵，像兵、馬兵、車兵、步兵，青、黃、赤、白、雜色照耀，如忉利天（三十三天）出遊觀時；並余比丘、比丘尼、優婆塞、優婆夷，集在寶階而來迎佛。

時舍衛國主波斯匿王即敕諸臣，令于祇桓（佛陀的精舍）更辦種種飲食、衣服、臥具、湯藥，凡有所須皆使供辦。

爾時，世尊到閻浮提已，諸王、大臣、長者、居士及以四眾恭敬禮拜，歌頌讚嘆，隨從世尊入于祇桓。爾時，一切諸人民等既聞如

【English Translation】 English version 'Furthermore,' 'Having obtained many precious treasures, for seven lifetimes, they will be inexhaustible.' 'In countless kalpas (eons), I have given up my head, eyes, marrow, and brain,' 'Bones, flesh, hands, feet, kingdoms, cities, and wives,' 'Accumulating Bodhisattva practices, diligently cultivating Paramitas (perfections).' 'Out of great compassion for all, not for my own sake,' 'To enable them to attain perfect enlightenment, to deliver suffering beings,' 'I speak this Dharani (mantra), to protect the world.'

At that time, the World Honored One (Buddha), having spoken this verse, bid farewell to his mother and descended the jeweled staircase. The Great Brahma King (lord of the Form Realm) held the canopy and followed, Shakra Devanam Indra (Indra, king of the gods) and the Four Heavenly Kings stood on the left and right, countless Devas (gods), Nagas (dragons), Yakshas (guardian spirits), Gandharvas (celestial musicians), Asuras (demigods), Garudas (mythical birds), Kinnaras (celestial musicians), Mahoragas (serpent deities), humans and non-humans, Bhikshus (monks), Bhikshunis (nuns), Upasakas (male lay followers), Upasikas (female lay followers), and various other ghosts and spirits surrounded him, filling the void, making music, singing praises, burning incense, scattering flowers, and guiding him down to Jambudvipa (the world we live in).

At that time, the kings of Jambudvipa—King Prasenajit, King Udayana, King Bimbisara, King Mutaka, King Pukkara-sara, and all other kings—ministers, elders, householders, Brahmins, each prepared their four divisions of troops: elephant troops, horse troops, chariot troops, and infantry troops, shining in blue, yellow, red, white, and mixed colors, like the gods of Trayastrimsa Heaven (Thirty-three Heavens) going out for a tour; and other Bhikshus, Bhikshunis, Upasakas, and Upasikas gathered at the jeweled staircase to welcome the Buddha.

At that time, King Prasenajit, the ruler of Shravasti, ordered his ministers to prepare various foods, clothing, bedding, and medicines at Jetavana (Buddha's monastery), providing everything that was needed.

At that time, when the World Honored One arrived in Jambudvipa, the kings, ministers, elders, householders, and the four assemblies respectfully bowed, sang praises, and followed the World Honored One into Jetavana. At that time, all the people, having heard of the

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來從忉利天還在祇桓，皆悉馳競，盈塞道路，祇桓精舍四門充溢，往來者眾不可稱計。

爾時，世尊坐師子座，四眾八部前後圍繞。時波斯匿王既見世尊在師子座，歡喜踴躍不能自勝，即于佛前而說偈言：

「我等今歸命，　　無上功德聚， 　巧拔諸苦本，　　能殖眾善根， 　慈悲福眾生，　　最勝調御士； 　相好端嚴容，　　無比丈夫身； 　導師良福田，　　功德超梵釋； 　議論廣降伏，　　神力得自在。 　我今頭頂禮，　　無譬天人師。」

時波斯匿王說是偈已而白佛言：「世尊！今者眾生沈于生死，飲服毒藥莫能療者，唯愿大仙降霔甘露。」

爾時，世尊告諸大眾：「當知一切生死源本：無明緣行、行緣識、識緣名色、名色緣六入、六入緣觸、觸緣受、受緣愛、愛緣取、取緣有、有緣生、生緣老死憂悲苦惱。若無明滅則行滅、行滅則識滅、識滅則名色滅、名色滅則六入滅、六入滅則觸滅、觸滅則受滅、受滅則愛滅、愛滅則取滅、取滅則有滅、有滅則生滅、生滅則老死滅、老死滅則憂悲苦惱滅。汝等宜應長勤修習，速得離於三界苦海。汝等又聽！生死法中恒為八苦之所纏縛，皆由積集身、口、意業流轉不絕。若能斷于諸集根本則滅眾苦，行八正道無為正路。若能審諦如是觀者，

則可出於諸有之際。」◎

摩訶摩耶經卷上 大正藏第 12 冊 No. 0383 摩訶摩耶經

摩訶摩耶經卷下(一名佛升忉利天為母說法)

簫齊沙門釋曇景譯

◎爾時，世尊為波斯匿王及諸大眾說妙法已，與比丘眾前後圍繞從舍衛國漸次遊行村邑、聚落——所應度者皆悉周遍——乃至到于尼連禪河。

於時世尊既至河已，著于浴衣入河洗浴。時無量百千天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等，既見如來在河澡浴，各持種種涂香、末香而來供養。時尼連禪河側水陸虛空，一切眾生見如來身猶如明鏡，睹妙形像皆生歡喜、悉起慈心，三毒消伏不相吞食，咸發阿耨多羅三藐三菩提心。

爾時，阿難即白佛言：「今此水陸虛空之中諸眾生等見佛身已，尚生歡喜發菩提心。而提婆達多生在釋宮，佛之親屬、又作沙門，口常讀誦深妙經典，而於如來恒造逆事，破和合僧、出佛身血、教阿阇世殺害父王，日日招集豐美飲食，而自憍慢謂與佛等，為小利養以火自燒。設令諸佛欲救拔之不能為益，如騾懷妊會喪身命。」

爾時，世尊告阿難言：「如汝所說，提婆達多恒於我所生怨害心，自造阿鼻地獄因緣，一切諸佛不能救脫。我于提婆達多極生

【現代漢語翻譯】 現代漢語譯本 『那麼就可以從各種存在狀態中解脫出來。』

《摩訶摩耶經》捲上 大正藏第12冊 No. 0383 《摩訶摩耶經》

《摩訶摩耶經》卷下（又名佛升忉利天為母說法）

簫齊沙門釋曇景譯

◎當時，世尊為波斯匿王（Kosala國王）及諸大眾宣說妙法后，與比丘眾前後圍繞，從舍衛國（Sravasti）逐漸行經村莊、聚落——所有應該被度化的人都已遍及——乃至到達尼連禪河（Nairanjana River）。

當時，世尊到達河邊后，穿上浴衣進入河中洗浴。當時，無數百千的天、龍、夜叉（Yaksa）、乾闥婆（Gandharva）、阿修羅（Asura）、迦樓羅（Garuda）、緊那羅（Kinnara）、摩睺羅伽（Mahoraga）、人非人等，看到如來在河中洗浴，各自拿著各種涂香、末香前來供養。當時，尼連禪河邊水陸虛空，一切眾生看到如來的身體猶如明鏡，見到美妙的形象都心生歡喜、都生起慈悲心，貪嗔癡三毒消退不再互相吞食，都發起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺之心）。

當時，阿難（Ananda）即對佛說：『現在這水陸虛空中的眾生看到佛的身相后，尚且心生歡喜，發起菩提心。而提婆達多（Devadatta）生在釋迦族（Sakya）的宮中，是佛的親屬，又做了沙門，口中常常誦讀深奧的經典，卻總是對如來製造違逆之事，破壞僧團的和合，使佛身流血，教唆阿阇世（Ajatasatru）殺害父王，每天招集豐盛的飲食，卻自高自大，認為自己與佛相等，爲了微小的利益而自焚。即使諸佛想要救拔他，也不能對他有任何益處，就像騾子懷孕會喪失性命一樣。』

當時，世尊告訴阿難說：『正如你所說，提婆達多總是對我生起怨恨之心，自己造下阿鼻地獄（Avici hell）的因緣，一切諸佛都不能救他脫離。我對提婆達多極生

【English Translation】 English version 'Then one can be liberated from the midst of all existences.'

Mahamaya Sutra, Volume 1 Taisho Tripitaka Volume 12, No. 0383, Mahamaya Sutra

Mahamaya Sutra, Volume 2 (also known as Buddha Ascends to Trayastrimsa Heaven to Preach to His Mother)

Translated by the Shramana Shi Tanjin of the Xiao Qi Dynasty

◎At that time, after the World Honored One had expounded the wonderful Dharma to King Pasenadi (King of Kosala) and the great assembly, he was surrounded by the assembly of Bhikkhus, and gradually traveled from the country of Sravasti through villages and settlements—all those who were to be converted were reached—until he arrived at the Nairanjana River.

At that time, after the World Honored One arrived at the river, he put on his bathing clothes and entered the river to bathe. Then, countless hundreds of thousands of Devas, Nagas, Yakshas, Gandharvas, Asuras, Garudas, Kinnaras, Mahoragas, humans, and non-humans, seeing the Tathagata bathing in the river, each brought various fragrant ointments and powdered incense to make offerings. At that time, on the banks of the Nairanjana River, in the water, on land, and in the sky, all sentient beings saw the Tathagata's body like a clear mirror, and seeing his wonderful form, they all rejoiced, and all arose with compassionate hearts. The three poisons of greed, hatred, and delusion subsided, and they no longer devoured each other. They all aroused the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, complete, and perfect enlightenment).

At that time, Ananda immediately said to the Buddha, 'Now, these sentient beings in the water, on land, and in the sky, having seen the Buddha's form, are still able to rejoice and arouse the Bodhi mind. But Devadatta, born in the Sakya palace, is a relative of the Buddha, and also became a Shramana. His mouth constantly recites profound scriptures, yet he always creates rebellious acts against the Tathagata, disrupts the harmony of the Sangha, causes the Buddha's blood to flow, and incites Ajatasatru to kill his father. He gathers abundant food daily, yet he is arrogant, thinking himself equal to the Buddha. For small gains, he burns himself with fire. Even if all the Buddhas wanted to rescue him, it would be of no benefit to him, just as a mule that becomes pregnant will lose its life.'

At that time, the World Honored One said to Ananda, 'As you have said, Devadatta always harbors resentment towards me, and has created the causes for the Avici hell. All the Buddhas cannot save him from it. I feel great

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慈愍，但其不久苦業所逼。」

時提婆達多在佛左右，聞此語已心大瞋恚，即舍于佛，與其弟子往摩竭提國投阿阇世。而於中路有諸群烏急聲鳴喚，翻飛亂擾；又逢惡牛欲觸蹈之。其諸弟子見此相已而語之言：「我等今者觀此諸瑞非為吉祥，若所去處必無利益。」提婆達多而答之言：「汝等愚癡，何所知耶？但急隨我，不須多雲。」

既到摩竭提國，語守門者：「汝入白王，道我在此。」時守門人即入白王。阿阇世王聞提婆達多來在外已，心大瞋恚而作是言：「乃至不欲聞其名字，何況而應眼見之耶？譬如雨雹摧折草木，在地不久還自消散；如此惡人亦復如是，教人行惡壞他善根，復還自敗善根種子。」敕守門者勿聽其前。

時提婆達多見阿阇世王不許前已，心大苦惱，舉手拍頭，切齒罵詈。時優波羅比丘尼從王宮出，而於門外見提婆達多即呵之言：「汝今釋種不得熾盛，于佛法中作大留礙。」

時提婆達多聞此語已極大忿恚，即以手卷而打其頭，彼比丘尼尋便命終。提婆達多又害羅漢比丘尼故，地即開裂，有大猛火纏繞其身牽入地獄。

爾時，世尊澡浴訖已，向諸比丘而說偈言：

「譬如行惡道，　　登涉長憂怖； 　若到平坦處，　　安隱無愁患。 　生死險隘路，　　眾生恒

【現代漢語翻譯】 現代漢語譯本：'慈悲憐憫，但他的苦業很快就會逼迫他。'

當時提婆達多在佛陀左右，聽到這話後心中大怒，立刻離開佛陀，和他的弟子前往摩竭提國投奔阿阇世王。在路上，一群烏鴉發出急促的鳴叫，翻飛亂舞；又遇到兇猛的牛想要衝撞他們。他的弟子們看到這些景象后對他說：'我們現在看到這些徵兆都不吉祥，如果去那裡一定沒有好處。'提婆達多回答說：'你們這些愚蠢的人，知道什麼？只管跟著我，不要多說。'

到了摩竭提國后，他告訴守門人：'你進去稟告國王，說我在這裡。'守門人立刻進去稟告國王。阿阇世王聽到提婆達多在外面后，心中大怒，說道：'我甚至不想聽到他的名字，更何況要親眼見到他呢？就像冰雹摧毀草木，落在地上不久就會自己消散一樣；這種惡人也是如此，教唆別人作惡，破壞他人的善根，最終也會自毀善根的種子。'命令守門人不要讓他進來。

當時提婆達多見阿阇世王不許他進去，心中非常苦惱，舉手拍頭，咬牙切齒地咒罵。當時優波羅比丘尼從王宮出來，在門外見到提婆達多，就呵斥他說：'你這個釋迦族的人，不能使佛法興盛，反而對佛法造成很大的阻礙。'

當時提婆達多聽到這話后非常憤怒，就用手卷起來打她的頭，那位比丘尼立刻就死了。提婆達多又因為殺害了羅漢比丘尼，地面立刻裂開，有大火纏繞他的身體，把他拉入地獄。

那時，世尊洗浴完畢后，對眾比丘說偈語：

'譬如行走在惡道上， 攀登涉險充滿憂懼； 若到達平坦之處， 安穩無憂無患。 生死險隘之路， 眾生恒常'

【English Translation】 English version: 'Compassionate, but his bad karma will soon force him.'

At that time, Devadatta was by the Buddha's side. Upon hearing these words, he became very angry and immediately left the Buddha, going with his disciples to Magadha to seek refuge with King Ajatasatru. On the way, a flock of crows cried out urgently, flying and fluttering in disarray; they also encountered a fierce bull that tried to trample them. Seeing these omens, his disciples said to him, 'We see these signs as inauspicious; if we go there, it will surely bring no benefit.' Devadatta replied, 'You fools, what do you know? Just follow me and don't say more.'

Having arrived in Magadha, he told the gatekeeper, 'Go and inform the king that I am here.' The gatekeeper immediately went to inform the king. Upon hearing that Devadatta was outside, King Ajatasatru became very angry and said, 'I do not even want to hear his name, let alone see him with my own eyes! Just as hailstones destroy plants and then quickly disappear after falling to the ground, so too is this evil person. He teaches others to do evil, destroys the good roots of others, and will ultimately destroy his own good roots.' He ordered the gatekeeper not to let him in.

When Devadatta saw that King Ajatasatru would not allow him to enter, he became very distressed, raised his hand and slapped his head, gnashing his teeth and cursing. At that time, the Bhikkhuni Uppalavanna came out of the palace and, seeing Devadatta outside the gate, rebuked him, saying, 'You, of the Shakya clan, are not making the Dharma flourish, but are instead creating great obstacles to the Buddha's teachings.'

Upon hearing these words, Devadatta became extremely enraged and struck her head with his hand, causing the Bhikkhuni to die immediately. Because Devadatta had also killed an Arhat Bhikkhuni, the ground immediately split open, and great flames engulfed his body, dragging him into hell.

Then, after the World Honored One had finished bathing, he spoke these verses to the Bhikkhus:

'Like walking on an evil path, Climbing and wading through long fears; If one reaches a flat place, Peaceful and without sorrow or worry. The perilous path of birth and death, Sentient beings are always'

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恐怖； 　唯有涅槃道，　　行者獲安隱。 　我今欲至彼，　　功德常樂處。」

爾時，世尊說此偈已，與阿難俱至王舍城，為眾比丘廣說諸法；漸次到巴連弗邑，為諸人民、長者、居士及梵志等廣說諸法；漸次復到毗耶離城，為眾離車及㮏女等廣演諸法。

爾時，世尊舉身疾生，處處皆痛，即便顧語尊者阿難：「我於今者身體皆痛，唯欲舍此朽故之身。阿難當知，若比丘、比丘尼得四神足，則能住壽一劫在世、若減一劫。況復如來所欲自在？」是時阿難魔所蔽故默然無答，乃至再三亦皆默然。

爾時，世尊語阿難言：「汝今可往到一樹下，專精思惟，正觀諸法。」

時魔波旬即來佛所，稽首禮足而白佛言：「我于往昔勸請世尊入于涅槃，於時世尊而答我言：『我諸弟子——比丘、比丘尼、優婆塞、優婆夷——未具足故，所以未應入于涅槃。』世尊今者諸四部眾皆悉具足，所度已畢，唯愿善逝速入涅槃。」

爾時，世尊即答魔言：「善哉，波旬！當知如來卻後三月入于涅槃。」時魔波旬見佛許已，歡喜踴躍不能自勝，頂禮佛足還歸天宮。

爾時，如來既許天魔卻後三月當入涅槃，即便舍于無量之壽，以神通力故住命三月。於時大地六種震動，日無精光、風雨違常，天龍八部莫

【現代漢語翻譯】 現代漢語譯本 『恐怖』，唯有涅槃（Nirvana，指脫離輪迴的最終解脫）之道，修行者才能獲得安穩。我現在想要到達那裡，那個功德常在、快樂永恒的地方。 那時，世尊（指釋迦牟尼佛）說完這偈語后，與阿難（Ananda，佛陀的十大弟子之一）一同前往王舍城，為眾比丘（bhikkhu，佛教出家男眾）廣泛宣講佛法；逐漸到達巴連弗邑，為當地人民、長者、居士（upasaka，在家男信徒）以及梵志（Brahmin，古印度婆羅門教的祭司）等廣泛宣講佛法；又逐漸到達毗耶離城，為眾離車（Licchavi，古印度部族）以及㮏女（ambapali，古印度著名妓女，后皈依佛教）等廣泛演說佛法。 那時，世尊全身突然劇痛，處處都感到疼痛，於是就告訴尊者阿難：『我現在身體各處都疼痛，只想捨棄這衰朽的身體。阿難應當知道，如果比丘、比丘尼（bhikkhuni，佛教出家女眾）修得四神足（iddhipada，指欲、勤、心、觀四種禪定力），就能住世一劫（kalpa，佛教時間單位，指極長的時間）或減少一劫。更何況如來（Tathagata，佛的稱號）想要自在地住世呢？』當時阿難被魔（Mara，佛教中阻礙修行的魔）所矇蔽，沉默不語，甚至再三詢問也保持沉默。 那時，世尊對阿難說：『你現在可以到一棵樹下，專心思考，正確地觀察諸法。』 當時，魔波旬（Mara Papiyas，魔王）來到佛陀面前，稽首（頭觸地）禮拜佛足，對佛說：『我過去曾勸請世尊入于涅槃，當時世尊回答我說：『我的弟子——比丘、比丘尼、優婆塞（upasaka，在家男信徒）、優婆夷（upasika，在家女信徒）——尚未具足，所以不應入于涅槃。』世尊現在四部弟子都已具足，所要度化的人也已度完，希望善逝（Sugata，佛的稱號）儘快入于涅槃。』 那時，世尊回答魔說：『很好，波旬！應當知道如來將在三個月后入于涅槃。』當時魔波旬見佛答應后，歡喜雀躍，不能自已，頂禮佛足后返回天宮。 那時，如來既然答應天魔將在三個月后入于涅槃，就捨棄了無量的壽命，以神通力維持生命三個月。當時大地發生六種震動，太陽失去光輝，風雨反常，天龍八部（Naga，佛教護法神）都感到悲傷。

【English Translation】 English version 'Terror'; only through the path of Nirvana (the ultimate liberation from the cycle of rebirth) can a practitioner attain peace. I now wish to reach that place, where merit is constant and joy is eternal. At that time, the World-Honored One (referring to Shakyamuni Buddha), having spoken this verse, went with Ananda (one of the Buddha's ten principal disciples) to Rajagriha, where he extensively taught the Dharma to the assembled monks (bhikkhu, Buddhist male monastic); gradually reaching Pataliputra, he extensively taught the Dharma to the people, elders, lay followers (upasaka, male lay devotees), and Brahmins (priests of ancient Indian Brahmanism); then gradually reaching Vaishali, he extensively expounded the Dharma to the Licchavis (an ancient Indian tribe) and Ambapali (a famous courtesan of ancient India who later converted to Buddhism). At that time, the World-Honored One suddenly experienced severe pain throughout his body, and told the venerable Ananda, 'My body is now in pain everywhere, and I only wish to relinquish this decaying body. Ananda, you should know that if a monk or nun (bhikkhuni, Buddhist female monastic) has attained the four bases of spiritual power (iddhipada, referring to the four meditative powers of desire, effort, mind, and contemplation), they can live for a kalpa (a Buddhist unit of time, referring to an extremely long period) or less. How much more so can the Tathagata (an epithet of the Buddha) live as he wishes?' At that time, Ananda, being obscured by Mara (the demon who obstructs spiritual practice in Buddhism), remained silent, even when asked repeatedly. At that time, the World-Honored One said to Ananda, 'You may now go to the foot of a tree, concentrate your mind, and correctly observe the Dharma.' At that time, Mara Papiyas (the demon king) came to the Buddha, bowed his head to the ground at the Buddha's feet, and said to the Buddha, 'In the past, I urged the World-Honored One to enter Nirvana, and at that time, the World-Honored One replied to me, 'My disciples—monks, nuns, laymen (upasaka, male lay devotees), and laywomen (upasika, female lay devotees)—are not yet complete, therefore I should not enter Nirvana.' Now, the fourfold assembly of the World-Honored One is complete, and those who were to be liberated have been liberated. May the Sugata (an epithet of the Buddha) quickly enter Nirvana.' At that time, the World-Honored One replied to Mara, 'Well done, Papiyas! You should know that the Tathagata will enter Nirvana in three months.' When Mara Papiyas saw that the Buddha had agreed, he was overjoyed and could not contain himself, bowed at the Buddha's feet, and returned to his heavenly palace. At that time, since the Tathagata had agreed with the demon that he would enter Nirvana in three months, he relinquished his immeasurable lifespan and, through his spiritual power, maintained his life for three months. At that time, the earth shook in six ways, the sun lost its light, the wind and rain were abnormal, and the eight classes of gods and dragons (Naga, Buddhist guardian deities) were all sorrowful.

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不駭怖，來至佛所側塞空中。

時尊者阿難見此相已心驚毛豎，疾詣佛所而白佛言：「今者何緣忽有此相？」

佛告阿難：「惡魔波旬向來我所，勸請於我令入涅槃。我已許之，即便舍壽，以神力故住命三月。」

阿難白佛言：「世尊常說四神足人則能住壽一劫、若減一劫，隨意自在。云何如來不久住世同於諸行？」

於時如來答阿難言：「我向為汝說如此語，魔蔽汝故不知請住。我已許之，云何住壽？阿難當知，一切諸行法皆如是，不得常存。」

爾時，阿難聞佛此語，迷悶懊惱不能自勝，悲號啼泣深追悔責。爾時，世尊與阿難俱漸次遊行到諸國界、村邑、聚落廣說諸法，所可化度不可稱計。漸次復到鳩尸那竭國力士生地熙連河側娑羅雙樹間，而語阿難：「可安繩床而令北首，我今身體極大苦痛，入于中夜當取涅槃。」

阿難受教，施繩床已，佛即就臥，右脅著地。爾時，阿難見佛臥已，隱於佛后悲泣流淚，極大苦惱。世尊即便問諸比丘：「阿難今者為在何許？」諸比丘言：「近在於佛后垂淚憂惱。」

如來即以大悲梵音告阿難言：「汝今不應猶如嬰兒而自啼泣。所以者何？生死之中皆悉如此，但當專念思惟諸法。汝從往昔看侍我來，身、口、意業極為純善，未曾見汝

【現代漢語翻譯】 現代漢語譯本 他們沒有感到恐懼，來到佛陀所在之處，充滿了整個空間。 當時，尊者阿難看到這種景象，心中驚恐，毛髮豎立，他迅速來到佛陀面前，向佛陀稟告說：『如今是什麼原因突然出現這種景象？』 佛陀告訴阿難：『惡魔波旬（Mara Papiyas，佛教中的魔王）剛才來到我這裡，勸請我進入涅槃（Nirvana，佛教的最高境界）。我已經答應了他，即將捨棄壽命，但因為我的神通力，可以再住世三個月。』 阿難向佛陀稟告說：『世尊您常說，具有四神足（catvāri ṛddhipādāḥ，四種神通的基礎）的人，可以住世一劫（kalpa，佛教的時間單位），或者減少一劫，都能隨意自在。為什麼如來（Tathagata，佛陀的稱號）您不住世久一點，和普通人一樣呢？』 這時，如來回答阿難說：『我之前對你說過這樣的話，是因為魔障矇蔽了你，你沒有請求我住世。我已經答應了他，怎麼還能住世呢？阿難，你應該知道，一切諸行法（saṃskāra，一切有為法）都是如此，不能永遠存在。』 當時，阿難聽到佛陀這樣說，感到迷茫、懊惱，無法控制自己，悲傷地哭泣，深深地追悔自責。這時，世尊和阿難一起逐漸到達各個國界、村莊、聚落，廣泛地宣說佛法，所教化的人數不可計數。他們逐漸又來到拘尸那竭（Kushinagar，古印度城市名）國力士的出生地，在熙連河（Hiranyavati River）邊的娑羅雙樹（Sal trees）之間，佛陀對阿難說：『可以鋪設繩床，讓床頭朝北，我現在身體非常痛苦，將在半夜進入涅槃。』 阿難接受教誨，鋪設好繩床后，佛陀就躺下，右脅著地。這時，阿難看到佛陀躺下後，躲在佛陀身後悲傷地哭泣，非常痛苦。世尊就問眾比丘：『阿難現在在哪裡？』眾比丘說：『他就在佛陀身後，垂淚憂愁。』 如來就用大悲的梵音（Brahma-svara，佛陀的聲音）告訴阿難說：『你現在不應該像嬰兒一樣哭泣。為什麼呢？生死輪迴之中都是如此，你應該專心思考諸法。你從過去到現在侍奉我，身、口、意業都非常純善，我從未見過你

【English Translation】 English version They were not frightened, and came to where the Buddha was, filling the space. At that time, the Venerable Ananda, seeing this sight, was startled and his hair stood on end. He quickly went to the Buddha and said to him, 'What is the reason for this sudden appearance of such a sight?' The Buddha told Ananda, 'Mara Papiyas (the evil one, a demon in Buddhism) came to me just now, urging me to enter Nirvana (the ultimate state of enlightenment). I have already agreed to it, and will soon relinquish my life, but because of my spiritual power, I can remain alive for three more months.' Ananda reported to the Buddha, 'World Honored One, you often say that those who possess the four bases of spiritual power (catvāri ṛddhipādāḥ) can live for a kalpa (an eon in Buddhist cosmology), or less than a kalpa, at will. Why is it that the Tathagata (a title of the Buddha) will not remain in the world longer, like ordinary beings?' At this time, the Tathagata answered Ananda, 'I said such things to you before, because the demon had obscured your mind, and you did not ask me to remain. I have already agreed to him, how can I remain alive? Ananda, you should know that all conditioned phenomena (saṃskāra) are like this, they cannot exist forever.' At that time, Ananda, hearing these words from the Buddha, felt confused, distressed, and unable to control himself. He wept with sorrow and deep remorse. At this time, the World Honored One and Ananda gradually reached various realms, villages, and settlements, widely proclaiming the Dharma, and the number of those they converted was countless. They gradually arrived again at Kushinagar (an ancient Indian city), the birthplace of the strongmen, between the twin Sal trees (Shorea robusta) by the Hiranyavati River. The Buddha said to Ananda, 'You may prepare a rope bed with its head facing north. My body is now in great pain, and I will enter Nirvana in the middle of the night.' Ananda accepted the teaching, and after preparing the rope bed, the Buddha lay down, resting on his right side. At this time, Ananda, seeing the Buddha lying down, hid behind the Buddha, weeping with sorrow and great distress. The World Honored One then asked the monks, 'Where is Ananda now?' The monks said, 'He is near the Buddha, weeping with sorrow.' The Tathagata then used his great compassionate Brahma-svara (the voice of the Buddha) to tell Ananda, 'You should not weep like a child now. Why is that? It is all like this in the cycle of birth and death. You should focus your mind on contemplating the Dharma. From the past until now, you have served me, and your actions of body, speech, and mind have been extremely pure and good. I have never seen you

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有毫過失。今者宜應勤求解脫，忍割悲心勿自煎惱。」

爾時，阿難而白佛言：「如來入于般涅槃后，阇維之法當云何耶？」

佛告阿難：「阇維之法如轉輪聖王，取于千端新凈之㲲用纏佛身，香油灑灌內金棺中，又以金棺內銀棺中，又以銀棺內銅棺中，又以銅棺內鐵棺中，積眾香薪而用阇維，收拾舍利起立塔廟、表剎、幡蓋種種供養。」

爾時，世尊告阿難言：「汝今入城告諸力士，道我在此，夜入涅槃，若欲來者宜自知時。」

阿難受敕即便入城，街巷道路高聲唱言：「三界大師——如來、應供——今近在於雙樹之間，當於中夜而取涅槃。諸人若欲禮拜、供養並欲咨決，宜知是時。」

時諸力士聞此語已皆大懊惱，問阿難言：「世尊滅度一何駛哉？我等從今無所依怙。」涕淚緣路往詣佛所。

時熙連河側娑羅雙樹周匝縱廣四百八十里，天龍八部充塞盈滿間無空缺，莫不戀慕、悲號、苦惱，咸言：「世間失於慈父。」各相謂言：「我等從今方淪生死，誰拔濟者？」

爾時，城中有一梵志名須跋陀羅，年百二十歲，聞佛近在雙樹之間，當於中夜而入涅槃，即往佛所白阿難言：「我聞如來——一切智者——當於中夜而入涅槃，欲少決疑，唯愿聽前。」

是時阿難心自

【現代漢語翻譯】 現代漢語譯本：沒有任何過失。現在應該勤奮求解脫，忍住悲傷的心情，不要自己煎熬煩惱。 這時，阿難對佛說：『如來入般涅槃（涅槃：佛教指修行者達到的最高境界，即解脫生死輪迴的狀態）后，荼毗（荼毗：佛教指火葬）的儀式應該如何進行呢？』 佛告訴阿難：『荼毗的儀式如同轉輪聖王（轉輪聖王：佛教傳說中擁有統治世界的理想君主），取用一千端嶄新干凈的細布纏裹佛身，用香油澆灌放入金棺中，再將金棺放入銀棺中，再將銀棺放入銅棺中，再將銅棺放入鐵棺中，堆積眾多香木柴薪進行荼毗，收拾舍利（舍利：佛教指佛陀或高僧圓寂後遺留的遺骨或遺物）並建立塔廟、表剎（表剎：佛教指佛塔頂端的裝飾物）、幡蓋等各種供養。』 這時，世尊告訴阿難說：『你現在進城告訴各位力士，說我在這裡，今晚入涅槃，如果想來的人應該自己把握時間。』 阿難接受佛的命令，立即進城，在大街小巷高聲宣唱：『三界（三界：佛教指欲界、色界、無色界）大師——如來（如來：佛教指佛的十大稱號之一，意為「如實而來」）、應供（應供：佛教指佛的十大稱號之一，意為「應受人天供養」）——現在就在雙樹之間，將於半夜入涅槃。各位如果想禮拜、供養或者想請教決疑，應該知道這個時間。』 當時，各位力士聽到這話都非常懊惱，問阿難說：『世尊滅度（滅度：佛教指佛或高僧圓寂）怎麼這麼快啊？我們從今以後就沒有依靠了。』他們一邊流著眼淚，一邊沿著道路前往佛所在的地方。 當時，熙連河（熙連河：印度古代河流名）旁的娑羅雙樹（娑羅雙樹：佛教指佛陀涅槃時的樹木）周圍縱橫四百八十里，天龍八部（天龍八部：佛教指八種護法神）充塞盈滿，沒有空缺，沒有不留戀、悲號、苦惱的，都說：『世間失去了慈父。』他們互相說道：『我們從今以後就要沉淪生死，誰來救拔我們呢？』 當時，城中有一位婆羅門（婆羅門：印度古代的祭司階層）名叫須跋陀羅（須跋陀羅：人名），年齡一百二十歲，聽說佛在雙樹之間，將於半夜入涅槃，就前往佛所在的地方，對阿難說：『我聽說如來——一切智者（一切智者：佛教指佛的稱號，意為「通曉一切智慧的人」）——將於半夜入涅槃，想稍微請教一些疑問，希望允許我上前。』 這時，阿難心裡想

【English Translation】 English version: There is no fault at all. Now, one should diligently seek liberation, endure the sorrowful heart, and not torment oneself with worries. At that time, Ananda said to the Buddha, 'After the Tathagata (Tathagata: one of the ten titles of a Buddha, meaning 'one who has thus come') enters Parinirvana (Parinirvana: the final nirvana, the ultimate state of liberation from the cycle of death and rebirth), how should the cremation (cremation: the act of burning a body) ceremony be conducted?' The Buddha told Ananda, 'The cremation ceremony should be like that of a Chakravartin King (Chakravartin King: a universal ruler in Buddhist cosmology), using a thousand pieces of new and clean cloth to wrap the Buddha's body, pouring fragrant oil and placing it in a golden coffin, then placing the golden coffin in a silver coffin, then placing the silver coffin in a copper coffin, then placing the copper coffin in an iron coffin, piling up many fragrant wood and firewood for cremation, collecting the relics (relics: the remains of a Buddha or an enlightened being) and building stupas, banners, and canopies for various offerings.' At that time, the World Honored One told Ananda, 'Now you go into the city and tell the strong men that I am here, and will enter Nirvana tonight. Those who wish to come should know the time themselves.' Ananda received the Buddha's command and immediately entered the city, proclaiming loudly in the streets and alleys, 'The master of the three realms (three realms: the realm of desire, the realm of form, and the formless realm) - the Tathagata (Tathagata: one of the ten titles of a Buddha, meaning 'one who has thus come'), the Arhat (Arhat: one of the ten titles of a Buddha, meaning 'worthy of offerings') - is now near the twin Sala trees, and will enter Nirvana in the middle of the night. Those who wish to pay homage, make offerings, or seek clarification should know the time.' At that time, the strong men, upon hearing these words, were greatly distressed and asked Ananda, 'Why is the World Honored One's passing (passing: the death of a Buddha or an enlightened being) so swift? From now on, we have no one to rely on.' They wept and made their way to where the Buddha was. At that time, the area around the twin Sala trees (Sala trees: the trees under which the Buddha passed away) by the side of the Hiranyavati River (Hiranyavati River: an ancient river in India) was four hundred and eighty miles in circumference, filled with Devas, Nagas, and the eight classes of beings (Devas, Nagas, and the eight classes of beings: various types of deities and supernatural beings in Buddhist cosmology), with no space left. All were filled with longing, grief, and sorrow, saying, 'The world has lost its compassionate father.' They said to each other, 'From now on, we will be lost in the cycle of birth and death. Who will save us?' At that time, there was a Brahmin (Brahmin: a member of the priestly class in ancient India) in the city named Subhadra (Subhadra: a person's name), who was one hundred and twenty years old. Upon hearing that the Buddha was near the twin Sala trees and would enter Nirvana in the middle of the night, he went to where the Buddha was and said to Ananda, 'I have heard that the Tathagata - the All-Knowing One (All-Knowing One: a title of the Buddha, meaning 'one who knows all things') - will enter Nirvana in the middle of the night. I wish to ask a few questions to resolve my doubts. I hope you will allow me to approach.' At this time, Ananda thought to himself

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念言：「今此梵志久習異見，必於今者與佛論議，世尊身痛而作擾亂。」即便默然不聽許之，乃至三請亦復如是。

爾時，世尊天耳遙聞，語阿難言：「汝可聽是老梵志前，此即是吾最後弟子。」

須跋陀羅既見佛已歡喜踴躍，頭面作禮。爾時，世尊隨應為說八正道法，即于座上得羅漢果，而白佛言：「生死苦海已蒙得過，不忍當見大師涅槃，我今當先而取滅度。」即于佛前入般涅槃。

爾時，世尊為諸八部一切大眾說妙法已，既至中夜，涅槃時到，而說偈言：

「我于諸眾生，　　應度緣今畢， 　夜靜氣恬和，　　涅槃時已到。」

爾時，世尊說此偈已即入初禪，入初禪已復入二禪，入二禪已次入三禪，入三禪已次入四禪，入四禪已次入空處，入空處已次入識處，入識處已次入無所有處，入無所有處已次入非想非非想處，入非想非非想處已次入滅盡正受。時會大眾既見如來諸根不動，即便問于阿那律言：「世尊今者入涅槃未？」時阿那律語諸人言：「世尊今入滅盡正受。」

爾時，如來出滅盡正受還入非想非非想處，出非想非非想處還入無所有處，出無所有處還入識處，出於識處還入空處，出於空處還入四禪，出於四禪還入三禪，出於三禪還入二禪，出於二禪還入初禪。即于初

【現代漢語翻譯】 現代漢語譯本：念（Nian）說道：『這個婆羅門（梵志，Brahmacari，指修行婆羅門教的人）長期以來習慣於不同的見解，今天必定會和佛陀辯論，世尊身體不適，這會造成擾亂。』於是就默不作聲，不讓他去見佛陀，甚至請求了三次也是這樣。 這時，世尊用天耳（天耳，divya-shrotra，指佛陀具有的超自然聽力）遠遠地聽到了，就對阿難（Ananda，佛陀的十大弟子之一）說：『你可以讓這位老婆羅門來見我，他將是我最後的弟子。』 須跋陀羅（Subhadra，佛陀的最後一位弟子）見到佛陀后，歡喜雀躍，頂禮佛陀。這時，世尊根據他的根器為他宣說了八正道（八正道，arya-ashtanga-marga，佛教的修行方法，包括正見、正思惟、正語、正業、正命、正精進、正念、正定）的法門，他當即在座位上證得了阿羅漢果（羅漢，arhat，佛教修行所能達到的最高果位之一），並對佛陀說：『我已經度過了生死苦海，不忍心看到大師涅槃，我今天應當先入滅度。』隨即在佛陀面前入般涅槃（般涅槃，parinirvana，指佛陀或阿羅漢的最終死亡）。 這時，世尊為八部（八部，ashta-parisad，指天龍八部等八類護法神）一切大眾宣說了妙法之後，到了半夜，涅槃的時間到了，於是說了偈語： 『我對於一切眾生，應該度化的因緣現在已經完畢，夜深了，氣息也平靜祥和，涅槃的時間已經到了。』 這時，世尊說完偈語后就進入初禪（初禪，prathama-dhyana，禪定的第一層次），進入初禪后又進入二禪（二禪，dvitiya-dhyana，禪定的第二層次），進入二禪后又進入三禪（三禪，tritiya-dhyana，禪定的第三層次），進入三禪后又進入四禪（四禪，chaturtha-dhyana，禪定的第四層次），進入四禪后又進入空無邊處（空無邊處，akashanantya-ayatana，四空定之一），進入空無邊處后又進入識無邊處（識無邊處，vijnananantya-ayatana，四空定之一），進入識無邊處后又進入無所有處（無所有處，akimcanya-ayatana，四空定之一），進入無所有處后又進入非想非非想處（非想非非想處，naivasamjna-nasamjna-ayatana，四空定之一），進入非想非非想處后又進入滅盡定（滅盡定，nirodha-samapatti，一種高級禪定）。當時在場的大眾看到如來諸根不動，就問阿那律（Aniruddha，佛陀的十大弟子之一）說：『世尊現在入涅槃了嗎？』這時阿那律對眾人說：『世尊現在進入了滅盡定。』 這時，如來從滅盡定出來，又回到非想非非想處，從非想非非想處出來，又回到無所有處，從無所有處出來，又回到識無邊處，從識無邊處出來，又回到空無邊處，從空無邊處出來，又回到四禪，從四禪出來，又回到三禪，從三禪出來，又回到二禪，從二禪出來，又回到初禪。就在初禪中...

【English Translation】 English version: Nian said, 'This Brahmin (Brahmacari, referring to a person practicing Brahmanism) has long been accustomed to different views, and today he will surely debate with the Buddha. The World Honored One is unwell, and this will cause disturbance.' So he remained silent and did not allow him to see the Buddha, even after being asked three times. At this time, the World Honored One, with his divine ear (divya-shrotra, referring to the Buddha's supernatural hearing), heard from afar and said to Ananda (one of the Buddha's ten great disciples), 'You may allow this old Brahmin to come before me; he will be my last disciple.' Subhadra (the Buddha's last disciple), upon seeing the Buddha, was overjoyed and bowed his head in reverence. At this time, the World Honored One, according to his capacity, expounded the Dharma of the Eightfold Path (arya-ashtanga-marga, the Buddhist path of practice, including right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration). He immediately attained the fruit of an Arhat (arhat, one of the highest attainments in Buddhist practice) on the spot and said to the Buddha, 'I have already crossed the sea of suffering of birth and death, and I cannot bear to see the Master's Nirvana. I should enter into extinction first today.' Then, in front of the Buddha, he entered Parinirvana (parinirvana, referring to the final death of a Buddha or Arhat). At this time, after the World Honored One had expounded the wonderful Dharma to all the great assembly of the Eight Divisions (ashta-parisad, referring to eight classes of protective deities such as Devas and Nagas), it was midnight, and the time for Nirvana had arrived. He then spoke a verse: 'My karmic connections with all sentient beings, which should be liberated, are now complete. The night is quiet, and my breath is peaceful and harmonious. The time for Nirvana has arrived.' At this time, after the World Honored One spoke this verse, he entered the first Dhyana (prathama-dhyana, the first level of meditative absorption). After entering the first Dhyana, he entered the second Dhyana (dvitiya-dhyana, the second level of meditative absorption). After entering the second Dhyana, he entered the third Dhyana (tritiya-dhyana, the third level of meditative absorption). After entering the third Dhyana, he entered the fourth Dhyana (chaturtha-dhyana, the fourth level of meditative absorption). After entering the fourth Dhyana, he entered the Sphere of Infinite Space (akashanantya-ayatana, one of the four formless absorptions). After entering the Sphere of Infinite Space, he entered the Sphere of Infinite Consciousness (vijnananantya-ayatana, one of the four formless absorptions). After entering the Sphere of Infinite Consciousness, he entered the Sphere of Nothingness (akimcanya-ayatana, one of the four formless absorptions). After entering the Sphere of Nothingness, he entered the Sphere of Neither Perception Nor Non-Perception (naivasamjna-nasamjna-ayatana, one of the four formless absorptions). After entering the Sphere of Neither Perception Nor Non-Perception, he entered the Cessation of Feeling and Perception (nirodha-samapatti, a high level of meditative absorption). At that time, the assembly, seeing that the Tathagata's senses were still, asked Aniruddha (one of the Buddha's ten great disciples), 'Has the World Honored One entered Nirvana now?' At this time, Aniruddha said to the assembly, 'The World Honored One has now entered the Cessation of Feeling and Perception.' At this time, the Tathagata emerged from the Cessation of Feeling and Perception and returned to the Sphere of Neither Perception Nor Non-Perception. Emerging from the Sphere of Neither Perception Nor Non-Perception, he returned to the Sphere of Nothingness. Emerging from the Sphere of Nothingness, he returned to the Sphere of Infinite Consciousness. Emerging from the Sphere of Infinite Consciousness, he returned to the Sphere of Infinite Space. Emerging from the Sphere of Infinite Space, he returned to the fourth Dhyana. Emerging from the fourth Dhyana, he returned to the third Dhyana. Emerging from the third Dhyana, he returned to the second Dhyana. Emerging from the second Dhyana, he returned to the first Dhyana. In the first Dhyana...

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禪還入二禪，出於二禪而入三禪，出於三禪而入四禪，出於四禪而入空處，出於空處而入識處，出於識處入無所有處，出於無所有處入非想非非想處，出非想非非想處入滅盡正受，則于彼處而般涅槃。

當於爾時大地震動，天龍八部悲泣騷擾。時天帝釋及梵天王而說偈言：

「生死無真實，　　虛誑諸眾生， 　今者牟尼尊，　　棄之猶涕唾。」

時諸眾生共相謂言：「如來滅度何其駛哉！三界牢獄誰為解脫？」其中或有宛轉于地、或有牽絕衣服瓔珞、或拔頭髮、捶胸大叫。

爾時，阿難即便入城普告力士：「如來昨夜已入涅槃，汝等宜應供養阇維。」諸力士等聞此語已心大苦痛，皆悉相隨至雙樹所。既見世尊已般涅槃，悶絕震慟不能自勝，即問阿難：「我等不知云何阇維如來之身？」

阿難答言：「我于昨日已咨問佛，世尊遺敕令如轉輪聖王阇維之法。」阿難具為次第說之。

諸力士眾聞此語已，即便嚴辦供養之具，事事皆依阿難所說——如轉輪聖王棺殯之法。

爾時，摩耶即于天上見五衰相：一者、頭上花萎，二者、腋下汗出，三者、頂中光滅，四者、兩目數瞬，五者、不樂本座。又于其夜得五大惡夢：一、夢須彌山崩、四海水竭，二、夢有諸羅剎手執利刀競挑一切眾生

【現代漢語翻譯】 現代漢語譯本：

從初禪進入二禪，從二禪出來進入三禪，從三禪出來進入四禪，從四禪出來進入空無邊處（ākāśānantyāyatana），從空無邊處進入識無邊處（vijñānānantyāyatana），從識無邊處進入無所有處（ākiṃcanyāyatana），從無所有處進入非想非非想處（naivasaṃjñānāsaṃjñāyatana），從非想非非想處進入滅盡定（nirodhasamāpatti），然後在那裡進入般涅槃（parinirvāṇa）。 當那時，大地震動，天龍八部（deva, nāga, yakṣa, gandharva, asura, garuḍa, kiṃnara, mahoraga）悲傷哭泣，騷動不安。當時，天帝釋（Śakra）和梵天王（Brahmā）說了偈語： 『生死沒有真實性，虛妄的都是眾生，現在牟尼（Muni）尊者，拋棄它們就像拋棄涕唾。』 當時，眾生互相說道：『如來（Tathāgata）的滅度（parinirvāṇa）怎麼這麼快啊！三界（triloka）的牢獄誰來解脫？』其中有人在地上打滾，有人扯斷衣服瓔珞，有人拔頭髮，捶胸大叫。 那時，阿難（Ānanda）立刻進城，普遍告訴力士們：『如來昨夜已經進入涅槃，你們應該供養荼毗（jhāpana）。』力士們聽到這話，心中非常痛苦，都跟隨阿難來到雙樹（twin śāla trees）的地方。他們看到世尊（Bhagavān）已經般涅槃，悶絕震動，不能自持，就問阿難：『我們不知道如何荼毗如來的身體？』 阿難回答說：『我昨天已經請問過佛，世尊遺囑命令按照轉輪聖王（cakravartin）荼毗的方法。』阿難詳細地把次第說了出來。 力士們聽到這話，立刻準備供養的器具，事事都按照阿難所說的——如同轉輪聖王棺殯的方法。 那時，摩耶（Māyā）在天上看到五種衰相：一、頭上的花萎謝，二、腋下出汗，三、頭頂的光芒消失，四、兩眼頻繁眨動，五、不喜歡原來的座位。又在那天晚上做了五個大惡夢：一、夢見須彌山（Sumeru）崩塌，四海水乾涸，二、夢見有羅剎（rākṣasa）手持利刀競相挑殺一切眾生。

【English Translation】 English version:

From the first dhyāna, he entered the second dhyāna; having emerged from the second dhyāna, he entered the third dhyāna; having emerged from the third dhyāna, he entered the fourth dhyāna; having emerged from the fourth dhyāna, he entered the sphere of infinite space (ākāśānantyāyatana); having emerged from the sphere of infinite space, he entered the sphere of infinite consciousness (vijñānānantyāyatana); having emerged from the sphere of infinite consciousness, he entered the sphere of nothingness (ākiṃcanyāyatana); having emerged from the sphere of nothingness, he entered the sphere of neither perception nor non-perception (naivasaṃjñānāsaṃjñāyatana); having emerged from the sphere of neither perception nor non-perception, he entered the cessation of perception and feeling (nirodhasamāpatti), and there he attained parinirvāṇa. At that time, the great earth shook, and the eight classes of gods and dragons (deva, nāga, yakṣa, gandharva, asura, garuḍa, kiṃnara, mahoraga) wept and were in turmoil. Then, Śakra (the king of the gods) and Brahmā (the king of the Brahma heaven) spoke these verses: 'Birth and death have no reality, all beings are illusory, now the Muni (sage) has abandoned them like spitting out phlegm.' At that time, the beings said to each other, 'How quickly the Tathāgata (the thus-gone one) has attained parinirvāṇa! Who will liberate us from the prison of the three realms (triloka)?' Some rolled on the ground, some tore their clothes and ornaments, some pulled out their hair, and some beat their chests and cried out loudly. Then, Ānanda (the Buddha's attendant) immediately entered the city and announced to the strongmen, 'The Tathāgata entered parinirvāṇa last night, you should make offerings for the cremation (jhāpana).' When the strongmen heard this, they were greatly distressed and all followed Ānanda to the twin śāla trees. When they saw that the Bhagavan (the Blessed One) had already attained parinirvāṇa, they were stunned and overwhelmed, and could not control themselves. They asked Ānanda, 'We do not know how to cremate the body of the Tathāgata?' Ānanda replied, 'I asked the Buddha yesterday, and the Blessed One instructed that the cremation should be done according to the method for a cakravartin (universal monarch).' Ānanda explained the procedure in detail. When the strongmen heard this, they immediately prepared the offerings, and did everything according to what Ānanda had said—like the funeral rites for a cakravartin. At that time, Māyā (the Buddha's mother) saw five signs of decay in the heavens: first, the flowers on her head withered; second, sweat came from her armpits; third, the light on her head disappeared; fourth, her eyes blinked frequently; and fifth, she disliked her original seat. Also, that night she had five great nightmares: first, she dreamed that Mount Sumeru (Sumeru) collapsed and the four seas dried up; second, she dreamed that rākṣasas (demons) with sharp knives were competing to kill all beings.

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之眼，時有黑風吹，諸羅剎皆悉奔馳歸於雪山，三、夢欲色界諸天忽失寶冠，自絕瓔珞不安本座，身無光明猶如聚墨，四、夢如意珠王在高幢上，恒雨珍寶周給一切，有四毒龍口中吐火吹倒彼幢、吸如意珠，猛疾惡風吹沒深淵，五、夢有五師子從空來下嚙摩訶摩耶乳入於左脅，身心疼痛如被刀劍。

時摩訶摩耶見此夢已，即便驚寤而作是言：「我于曏者眠寢之中，忽然見此非吉祥事，令我身心極為愁苦。往昔在於白凈王宮，因晝寢中得希有夢——見一天子身黃金色、乘白象王，從諸天子作妙妓樂，觀日之精入我右脅，身心安樂無有痛惱——即便懷妊悉達太子，光顯宗族、為世照明。今此五夢甚可怖畏，必是我子釋迦如來入般涅槃之惡相也。」即便向余諸天子等廣說夢中所見諸事。

爾時，尊者阿那律既見棺殯如來身已，即便升于忉利天上，往摩訶摩耶所而說是偈：

「大師最勝、天中天、　　善導一切世間者， 　今已為彼無常海，　　摩竭大魚之所吞， 　在於鳩尸那竭國，　　娑羅林中雙樹間。 　不久當出城東門，　　種種供養而阇維， 　天、人八部眾盈溢，　　號哭震動徹三千。」

時阿那律說此偈已，即便還下如來棺所。

爾時，摩訶摩耶聞阿那律說此偈已，悶絕躄地，諸天

【現代漢語翻譯】 現代漢語譯本：之眼，這時有黑風吹來，所有的羅剎（一種惡鬼）都奔跑著回到雪山。三、夢見諸天（天神）忽然丟失了寶冠，自己解下瓔珞（一種裝飾品）感到不安，身體沒有光明，像一團墨。四、夢見如意珠王（能實現願望的寶珠）在高高的旗桿上，不斷降下珍寶，賙濟一切，有四條毒龍口中噴火，吹倒了旗桿，吸走了如意珠，猛烈的惡風將它吹入深淵。五、夢見有五隻獅子從空中下來，咬摩訶摩耶（佛陀的生母）的乳房，進入她的左脅，身心疼痛，如同被刀劍所傷。 當時，摩訶摩耶看到這些夢后，立刻驚醒，說道：『我剛才睡覺的時候，忽然看到這些不吉祥的事情，讓我身心非常憂愁痛苦。以前我在白凈王宮的時候，白天睡覺時做了一個稀有的夢——夢見一個天子，身體是金色的，乘坐著白象王，在諸天子的美妙音樂中，看到太陽的精華進入我的右脅，身心安樂，沒有痛苦——於是就懷上了悉達太子（佛陀的俗名），光耀宗族，為世間帶來光明。現在這五個夢非常可怕，一定是我兒子釋迦如來（佛陀）要進入般涅槃（佛陀的最終寂滅）的兇兆。』她立刻向其他的諸天子等詳細講述了夢中所見的事情。 這時，尊者阿那律（佛陀的弟子）看到如來的棺木后，就升到忉利天（欲界六天之一），去摩訶摩耶那裡，說了這首偈頌： 『大師最殊勝，天中之天，善於引導一切世間的人，現在已經被無常的海洋，摩竭大魚（一種巨大的海魚）所吞噬，在鳩尸那竭國（古印度地名），娑羅雙樹林中。不久將在城東門外，用各種供養來阇維（火葬），天、人、八部眾（天龍八部）充滿，號哭的聲音震動三千世界。』 當時，阿那律說完這首偈頌后，就回到如來的棺木旁。 這時，摩訶摩耶聽到阿那律說這首偈頌后，昏厥倒地，諸天

【English Translation】 English version: At that time, a black wind blew, and all the Rakshasas (a type of demon) ran back to the snowy mountains. Three, she dreamt that the Devas (gods) suddenly lost their jeweled crowns, took off their necklaces, and felt uneasy, their bodies without light, like a mass of ink. Four, she dreamt that the wish-fulfilling jewel king (a jewel that grants wishes) was on a high banner, constantly raining down treasures, providing for all, and four poisonous dragons breathed fire, blew down the banner, sucked away the wish-fulfilling jewel, and a fierce wind blew it into a deep abyss. Five, she dreamt that five lions came down from the sky, biting Mahamaya's (Buddha's birth mother) breasts, entering her left side, causing her body and mind to ache as if pierced by swords. At that time, Mahamaya, having seen these dreams, immediately awoke in shock and said, 'While I was sleeping just now, I suddenly saw these inauspicious things, causing my body and mind to be extremely worried and distressed. In the past, when I was in the palace of King Suddhodana, during a daytime nap, I had a rare dream—I saw a Deva, his body golden, riding a white elephant king, amidst the beautiful music of the Devas, and I saw the essence of the sun enter my right side, my body and mind at peace, without pain—and then I conceived Siddhartha (Buddha's given name), who would glorify our clan and illuminate the world. Now these five dreams are very frightening, they must be an ominous sign that my son, Shakyamuni Tathagata (Buddha), is about to enter Parinirvana (Buddha's final passing).' She immediately told the other Devas in detail about what she had seen in her dreams. At that time, the Venerable Aniruddha (Buddha's disciple), having seen the Tathagata's coffin, ascended to Trayastrimsa Heaven (one of the six heavens of the desire realm), went to Mahamaya, and spoke this verse: 'The Great Master, the most supreme, the God of Gods, the one who skillfully guides all in the world, has now been swallowed by the impermanent ocean, by the great Makara fish (a huge sea fish), in the country of Kushinagar (an ancient Indian place), in the Sala grove between the twin trees. Soon he will be taken out of the east gate of the city, and cremated with various offerings, the gods, humans, and the eight classes of beings (Devas, Nagas, etc.) will be overflowing, and the sound of their weeping will shake the three thousand worlds.' At that time, Aniruddha, having spoken this verse, returned to the Tathagata's coffin. At that time, Mahamaya, having heard Aniruddha speak this verse, fainted and fell to the ground, and the Devas

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女等以冷水灑面，良久乃穌。自拔頭髮，絕莊嚴具，悲泣垂淚而作此言：「我于昨夜得五惡夢，決定當知佛入涅槃。今者果見阿那律來，云已滅度在雙樹間，不久便應而就阇維。何其苦哉？世間眼滅。何其疾哉？人天福盡。昔日在於白凈王宮，始生七日我便命終，竟未抱育展母子情。付囑摩訶波阇波提，令其姨母而乳養之，及已長大至年十九，便於中夜逾城而出，舉宮內外莫不悲惱。既成道已開世慧眼，覆護一切猶如慈父。如何一旦便入涅槃？無常惡賊極為兇暴，而能害我正覺之子。」即于眾中而說偈言：

「于無量劫來，　　常共為母子， 　汝既成正覺，　　此緣方永斷， 　而復於今者，　　便入般涅槃。 　譬如高大樹，　　眾鳥依共棲， 　晨旦各分離，　　到暮還歸集。 　與汝為母子，　　共在生死樹， 　既得成道果，　　長絕此源本， 　又復取滅度，　　無有會見期。」

時摩訶摩耶說此偈已，涕泣懊惱不能自勝，與于無量諸天女等眷屬圍繞，作妙妓樂、燒香、散花歌頌讚嘆，從空來下趣雙樹所。到娑羅林中已，遙見佛棺即大悶絕不能自勝，諸天女等以水灑面然後方穌。前至棺所頭頂作禮，垂淚悲惱而作此言：「昔於過去無量劫來，長為母子未曾舍離，一旦於今無相見期。嗚呼苦哉！眾

【現代漢語翻譯】 現代漢語譯本 她們用冷水潑在臉上，過了很久才甦醒過來。她們拔下頭髮，摘下所有裝飾品，悲傷地哭泣著說：『我昨晚做了五個惡夢，知道佛陀必定要入涅槃了。現在果然看到阿那律（Aniruddha，佛陀十大弟子之一，以天眼第一著稱）來了，說佛陀已經在雙樹之間滅度，不久就要進行荼毗（火葬）。這真是太痛苦了！世間的眼睛熄滅了。這真是太快了！人天眾生的福報都用盡了。以前在白凈王宮（King Suddhodana's palace）的時候，你出生七天我就去世了，沒能抱抱你，沒能盡到母子的情分。我把你託付給摩訶波阇波提（Mahapajapati，佛陀的姨母），讓她像母親一樣養育你，等你長大到十九歲，你就在半夜翻墻而出，整個王宮內外沒有不悲傷惱怒的。你成道之後，開啟了世間的智慧之眼，像慈父一樣庇護一切眾生。為什麼突然之間就要入涅槃呢？無常這個惡賊真是太兇暴了，竟然能傷害我的正覺之子。』於是，她在眾人之中說了這首偈： 『在無量劫以來，我們常常是母子， 你既然已經成就正覺，這個因緣才永遠斷絕， 而現在你卻，就要進入般涅槃（Parinirvana，佛陀的最終涅槃）。 譬如高大的樹木，眾鳥依附在上面棲息， 早晨各自飛散，到傍晚又回來聚集。 我們與你為母子，共同在生死之樹上， 你既然已經得到道果，就長久斷絕了這根本， 又將要取滅度，沒有再會見的時候。』 這時，摩訶摩耶（Mahamaya，佛陀的生母）說完這首偈后，哭泣懊惱，不能自已，與無量諸天女等眷屬圍繞著，演奏美妙的音樂，燒香，散花，歌頌讚嘆，從空中來到雙樹之處。到了娑羅樹林（Sala Grove）中，遠遠地看到佛陀的棺木，就大為悶絕，不能自持，諸天女等用水潑在她的臉上，然後才甦醒過來。她走到棺木前，頭頂禮拜，流著眼淚悲傷地說：『過去無量劫以來，我們長久為母子，從未分離，如今卻突然沒有相見之期。嗚呼，真是太痛苦了！眾生

【English Translation】 English version They sprinkled cold water on their faces, and after a long time, they revived. They pulled out their hair, removed all their ornaments, and wept sorrowfully, saying, 'Last night I had five bad dreams, and I knew that the Buddha would surely enter Nirvana. Now, I see Aniruddha (one of the ten great disciples of the Buddha, known for his divine eye) has come, saying that the Buddha has already passed away between the twin trees and will soon be cremated. How painful this is! The eyes of the world have been extinguished. How quick this is! The blessings of humans and gods have been exhausted. In the past, in the palace of King Suddhodana, I died seven days after your birth, and I could not hold you or fulfill the affection between mother and child. I entrusted you to Mahapajapati (the Buddha's aunt), to raise you like a mother, and when you grew up to nineteen years old, you left the city in the middle of the night, and everyone inside and outside the palace was sad and angry. After you attained enlightenment, you opened the eyes of wisdom in the world, protecting all beings like a compassionate father. Why must you enter Nirvana so suddenly? The evil thief of impermanence is so fierce that it can harm my son of perfect enlightenment.' Then, among the crowd, she spoke this verse: 'For countless eons, we have always been mother and child, Since you have attained perfect enlightenment, this connection is now forever severed, And now you are about to enter Parinirvana (the final Nirvana of the Buddha). Like a tall tree, where many birds perch, They scatter in the morning, and gather again in the evening. We are mother and child, together on the tree of birth and death, Since you have attained the fruit of the path, this root is forever cut off, And you are about to take extinction, with no time to meet again.' At this time, Mahamaya (the Buddha's birth mother), after speaking this verse, wept and grieved, unable to control herself. Surrounded by countless celestial women and their retinues, playing beautiful music, burning incense, scattering flowers, singing praises, she descended from the sky to the place of the twin trees. When she arrived in the Sala Grove, she saw the Buddha's coffin from afar and fainted, unable to control herself. The celestial women sprinkled water on her face, and then she revived. She went to the coffin, bowed her head in reverence, and said with tears and sorrow, 'For countless eons in the past, we have been mother and child, never separated, but now there is suddenly no time to meet again. Alas, how painful! All beings

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生福盡，方當昏迷，誰為開導？」即以天曼陀羅花、摩訶曼陀羅花、曼殊沙花、摩訶曼殊沙花用散棺上，而說偈言：

「今此雙樹間，　　天龍八部眾， 　惟聞啼哭音，　　不知何所說， 　譬鸚鵡亂鳴，　　不能解其語。 　充塞在於地，　　猶如折翮鳥， 　不能起飛趣，　　如來涅槃林。 　曠劫積恩愛，　　似遮迦羅鳥， 　今者無常風，　　吹散各異處。 　在苦諸眾生，　　悕望法甘露， 　猶如蘭提鳥，　　渴仰待天雨。 　何故便於今，　　而速入涅槃？ 　潛身重棺中，　　知我來此不？」

爾時，摩訶摩耶說此偈已，顧見如來僧伽梨衣及缽多羅，並以錫杖右手執之、左手拍頭，舉身投地如太山崩，悲號慟絕而作是言：「我子昔日執著此等廣福世間利益天人，今此諸物空無有主。嗚呼苦哉，痛不可言。」時諸八部及以四眾見摩訶摩耶憂惱如是，倍更悲感淚下如雨，帝釋力故變成河流。

爾時，世尊以大神力故，令諸棺蓋皆自開發，便從棺中合掌而起——如師子王初出窟時奮迅之勢——身毛孔中放千光明，一一光明有千化佛，悉皆合掌向摩訶摩耶，以梵軟音問訊母言：「遠屈來下此閻浮提，諸行法爾，愿勿啼泣。」即便為母而說偈言：

「一切福田中，　　佛福田為最； 　一切

【現代漢語翻譯】 現代漢語譯本 『福報耗盡，即將昏迷之時，誰來開導我？』於是，她用天曼陀羅花（mandarava，天界之花）、摩訶曼陀羅花（mahamandarava，大曼陀羅花）、曼殊沙花（manjusaka，柔軟之花）、摩訶曼殊沙花（mahamanjusaka，大柔軟之花）散在棺材上，並說偈語道： 『如今在這雙樹之間，天龍八部（devas, nagas, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas，天龍等八類護法神）的眾生，只聽見啼哭的聲音，不知在說什麼，就像鸚鵡亂叫，不能理解它們的話語。他們充塞在地上，如同折斷翅膀的鳥，不能起飛前往如來涅槃的樹林。曠劫以來積累的恩愛，如同遮迦羅鳥（cakravaka，一種傳說中的鳥），如今被無常的風吹散到各處。在苦難中的眾生，渴望著佛法的甘露，如同蘭提鳥（chataka，一種傳說中只喝雨水的鳥）渴望等待天降甘霖。為何現在就要迅速進入涅槃？潛身在厚重的棺材中，知道我來到這裡嗎？』 當時，摩訶摩耶（Mahamaya，佛陀的生母）說完這偈語后，看到如來的僧伽梨衣（sanghati，僧袍）和缽多羅（patra，食器），以及錫杖，她右手拿著錫杖，左手拍打著頭，全身倒在地上，如同泰山崩塌，悲號痛哭，說道：『我的兒子過去執著于這些廣大的福報，利益世間的天人和人類，如今這些東西都空無主人了。嗚呼，真是痛苦啊，無法言說。』當時，天龍八部和四眾弟子（比丘、比丘尼、優婆塞、優婆夷）看到摩訶摩耶如此憂愁悲傷，更加悲痛，淚如雨下，帝釋（Indra，天神之王）的力量使淚水變成了河流。 這時，世尊以大神通力，讓所有的棺蓋都自動打開，他從棺材中合掌而起——如同獅子王初出洞穴時的迅猛之勢——他身上的毛孔中放出千道光明，每一道光明中都有千尊化佛，都合掌向摩訶摩耶，用柔和的梵音問候母親說：『您遠道而來，降臨到這閻浮提（Jambudvipa，我們所居住的世界），一切諸行都是如此，請不要哭泣。』隨即為母親說了偈語： 『在一切福田中，佛的福田最為殊勝；一切』

【English Translation】 English version 'When the blessings are exhausted and I am about to fall into unconsciousness, who will guide me?' Then, she scattered celestial mandarava flowers (mandarava, heavenly flower), mahamandarava flowers (mahamandarava, great mandarava flower), manjusaka flowers (manjusaka, soft flower), and mahamanjusaka flowers (mahamanjusaka, great soft flower) on the coffin, and spoke the following verse: 'Now, between these twin trees, the beings of the eight classes of gods and dragons (devas, nagas, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, eight kinds of protective deities including gods and dragons), only the sound of weeping is heard, and it is not known what is being said, like parrots chattering, unable to understand their words. They are filling the ground, like birds with broken wings, unable to take flight to the grove of the Tathagata's Nirvana. The love and affection accumulated over countless eons, like the cakravaka bird (cakravaka, a mythical bird), are now scattered in different directions by the wind of impermanence. The beings in suffering, longing for the nectar of the Dharma, are like the chataka bird (chataka, a mythical bird that only drinks rainwater) eagerly awaiting the rain from the sky. Why now, so quickly, enter Nirvana? Hiding in the heavy coffin, do you know that I have come here?' At that time, Mahamaya (Mahamaya, the Buddha's birth mother), after reciting this verse, saw the Tathagata's sanghati robe (sanghati, monastic robe) and patra bowl (patra, alms bowl), as well as the staff. She held the staff in her right hand, struck her head with her left hand, and fell to the ground like a collapsing mountain, wailing and crying, saying: 'My son used to be attached to these vast blessings, benefiting the gods and humans of the world. Now these things are empty and without an owner. Alas, how painful, it is beyond words.' At that time, the eight classes of gods and dragons and the fourfold assembly (bhikshus, bhikshunis, upasakas, upasikas) saw Mahamaya's sorrow and grief, and were even more saddened, with tears falling like rain. The power of Indra (Indra, king of the gods) turned the tears into rivers. At this time, the World Honored One, through his great spiritual power, caused all the coffin lids to open by themselves. He rose from the coffin with his palms together—like a lion king emerging from his cave with swiftness—from the pores of his body, he emitted a thousand rays of light, and in each ray of light, there were a thousand manifested Buddhas, all with their palms together, facing Mahamaya. With a gentle Brahma voice, he greeted his mother, saying: 'You have come from afar, descending to this Jambudvipa (Jambudvipa, the world we live in). All phenomena are like this, please do not weep.' Then, he spoke the following verse for his mother: 'Among all fields of merit, the Buddha's field of merit is the most supreme; all'

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諸女中，　　玉女寶為最。 　今我所生母，　　超勝無倫比， 　能生於三世，　　佛、法、僧之寶。 　故我從棺起，　　合掌歡喜嘆， 　用報所生恩，　　示我孝戀情。 　諸佛雖滅度，　　法、僧寶常住， 　愿母莫憂愁，　　諦觀無上行。」

爾時，世尊說此偈已，摩訶摩耶小自安慰，顏色漸悅如蓮花敷。

於時阿難見佛起已，又聞說偈，垂淚嗚咽強自抑忍，即便合掌而白佛言：「後世眾生必當問我：『世尊臨欲般涅槃時復何所說？』云何答之？」

佛告阿難：「汝當答言：『世尊已入般涅槃后，摩訶摩耶從天來下至金棺所。爾時，如來為后不孝諸眾生故，從金棺出——如師子王奮迅之勢——身毛孔中放千光明，一一光明有千化佛，悉皆合掌向摩訶摩耶，並又說于如上諸偈。』」

阿難又言：「當何名此經？云何奉持？」

佛告阿難：「我于昔日忉利天上為母說法及摩訶摩耶夫人自有所說，今覆在此母子相見。汝可為後世諸眾生輩次第演說此經，名曰摩訶摩耶經，亦名佛升忉利天為母說法經，又名佛臨涅槃母子相見經，如是奉持。」

爾時，世尊說此語已，與母辭別，而說偈言：

「我生分已盡，　　梵行久已立， 　所作皆已辦，　　不受於後有。 　愿母自

【現代漢語翻譯】 現代漢語譯本 在所有女子中，玉女寶（指最珍貴的女子）最為殊勝。 如今我的母親，超越一切，無與倫比， 她能生出三世（過去、現在、未來）的佛、法、僧三寶。 因此我從棺木中起身，合掌歡喜讚歎， 用以報答母親的生育之恩，表達我對母親的孝順和愛戀之情。 諸佛雖然已經滅度，但法寶和僧寶卻常住世間， 愿母親不要憂愁，仔細觀察這無上的修行之道。」

這時，世尊說完這首偈頌后，摩訶摩耶（佛陀的母親）稍微感到安慰，臉色漸漸變得喜悅，如同蓮花盛開。

當時，阿難看到佛陀起身，又聽到佛陀所說的偈頌，不禁流淚嗚咽，強忍悲傷，隨即合掌向佛陀說道：『後世的眾生一定會問我：「世尊臨近般涅槃時還說了些什麼？」我該如何回答呢？』

佛陀告訴阿難：『你應當回答說：「世尊已經入般涅槃后，摩訶摩耶從天而降，來到金棺之處。那時，如來爲了後世不孝順的眾生，從金棺中出來——如同獅子王奮迅之勢——從身上的毛孔中放出千道光明，每一道光明中都有一千尊化佛，他們都合掌面向摩訶摩耶，並且說了如上那些偈頌。」』

阿難又問：『這部經應當叫什麼名字？應當如何奉持？』

佛陀告訴阿難：『我過去在忉利天（欲界六天之一）上為母親說法，以及摩訶摩耶夫人自己所說的話，現在又在這裡母子相見。你可以為後世的眾生依次演說這部經，這部經名為《摩訶摩耶經》，也名為《佛升忉利天為母說法經》，又名為《佛臨涅槃母子相見經》，應當這樣奉持。』

這時，世尊說完這些話后，與母親告別，並說了偈頌：

『我此生的因緣已經盡了，清凈的修行早已建立， 該做的事情都已經做完，不再受後世的輪迴。 愿母親自己保重，不要憂愁。』

【English Translation】 English version Among all women, the jade maiden treasure (referring to the most precious woman) is the most supreme. Now, my mother surpasses all, incomparable, She is able to give birth to the three jewels of the three ages (past, present, and future): the Buddha, the Dharma, and the Sangha. Therefore, I rise from the coffin, joining my palms in joyful praise, To repay my mother's kindness in giving birth to me, expressing my filial piety and love for her. Although all Buddhas have passed into Nirvana, the Dharma and Sangha treasures remain in the world, May my mother not grieve, and carefully observe this supreme path of practice.」

At that time, after the World Honored One finished reciting this verse, Mahamaya (Buddha's mother) felt slightly comforted, and her countenance gradually became joyful, like a lotus flower in full bloom.

At that time, Ananda, seeing the Buddha rise and hearing the verse spoken by the Buddha, could not help but weep and sob, suppressing his grief, and immediately joined his palms and said to the Buddha: 'Future beings will surely ask me: 「What did the World Honored One say when he was about to enter Parinirvana?」 How should I answer?'

The Buddha told Ananda: 'You should answer: 「After the World Honored One had entered Parinirvana, Mahamaya descended from the heavens to the place of the golden coffin. At that time, the Tathagata, for the sake of the unfilial beings of the future, came out of the golden coffin—like the vigorous power of a lion king—emitting a thousand rays of light from the pores of his body, and in each ray of light there were a thousand manifested Buddhas, all of whom joined their palms facing Mahamaya, and recited the verses as mentioned above.」』

Ananda then asked: 'What should this sutra be called? How should it be upheld?'

The Buddha told Ananda: 'In the past, I preached the Dharma for my mother in the Trayastrimsa Heaven (one of the six heavens of the desire realm), and what Mahamaya herself said, and now we meet again as mother and son. You can explain this sutra to future beings in order, this sutra is called the 「Mahamaya Sutra,」 also called the 「Sutra of the Buddha Ascending to the Trayastrimsa Heaven to Preach the Dharma for His Mother,」 and also called the 「Sutra of the Buddha Meeting His Mother at the Time of Parinirvana,」 and it should be upheld in this way.』

At this time, after the World Honored One finished speaking these words, he bid farewell to his mother and spoke a verse:

'The conditions of my life are exhausted, the pure practice has long been established, All that needed to be done has been completed, and I will no longer be subject to future rebirths. May my mother take care of herself and not grieve.'

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安慰，　　不須苦、憂、惱。 　一切行無常，　　住是生滅法， 　生滅既滅已，　　寂滅為最樂。」

爾時，世尊說此語已即便闔棺。三千大千世界普皆震動，摩訶摩耶及眾八部悲泣懊惱不能自勝。

摩訶摩耶問阿難言：「我子悉達臨滅度時有何教敕？」

阿難白言：「世尊中夜為諸比丘略說教誡，又以所說十二部經付囑尊者摩訶迦葉，亦復敕我令助宣佈。」

時摩訶摩耶聞此語已又增感絕，即問阿難：「汝于往昔侍佛以來，聞世尊說如來正法幾時當滅？」

阿難垂淚而便答言：「我于往昔曾聞世尊說于當來法滅之後事云：佛涅槃后，摩訶迦葉共阿難結集法藏。事悉畢已，摩訶迦葉于狼跡山中入滅盡定，我亦當得果證，次第隨後入般涅槃，當以正法付優婆掬多——善說法要如富樓那——廣說度人，又復勸化阿輸迦王，令于佛法得堅固正信，以佛舍利廣起八萬四千諸塔。二百歲已，尸罹難陀比丘善說法要，于閻浮提度十二億人。三百歲已，青蓮花眼比丘善說法要，度半億人。四百歲已，牛口比丘善說法要，度一萬人。五百歲已，寶天比丘善說法要，度二萬人，八部眾生髮阿耨多羅三藐三菩提心，正法於此便就滅盡。

「六百歲已，九十六種諸外道等邪見競興，破滅佛法。有一

【現代漢語翻譯】 安慰你們，不必感到痛苦、憂愁、煩惱。 一切事物都是無常的，存在即是生滅的法則。 當生滅都止息時，寂滅才是最快樂的境界。

這時，世尊說完這些話就閉上了棺木。三千大千世界都震動起來，摩訶摩耶（佛母）和眾八部（天龍八部）都悲傷哭泣，無法自持。

摩訶摩耶問阿難說：『我的兒子悉達多（佛陀）在臨近涅槃時有什麼教誨？』

阿難回答說：『世尊在半夜為眾比丘簡略地說了教誡，又將所說的十二部經囑託給尊者摩訶迦葉（佛陀十大弟子之一），也囑咐我協助宣揚。』

當時，摩訶摩耶聽到這些話后更加悲傷，又問阿難：『你從過去侍奉佛陀以來，聽世尊說過如來正法會在什麼時候滅亡嗎？』

阿難流著眼淚回答說：『我過去曾聽世尊說過未來法滅之後的事情：佛陀涅槃后，摩訶迦葉和阿難會結集法藏。事情結束后，摩訶迦葉會在狼跡山中進入滅盡定，我也將證得果位，隨後入般涅槃，將正法囑託給優婆掬多（佛陀弟子）——他善於說法，如同富樓那（佛陀十大弟子之一）——廣泛地教化度人，又勸化阿輸迦王（印度孔雀王朝國王），使他對佛法產生堅固的正信，用佛陀的舍利廣建八萬四千座佛塔。二百年後，尸罹難陀比丘善於說法，在閻浮提（我們所居住的世界）度化十二億人。三百年後，青蓮花眼比丘善於說法，度化半億人。四百年後，牛口比丘善於說法，度化一萬人。五百年後，寶天比丘善於說法，度化二萬人，八部眾生髮起了阿耨多羅三藐三菩提心（無上正等正覺之心），正法到這時就逐漸滅盡。

『六百年後，九十六種外道等邪見興起，破壞佛法。有一位』

【English Translation】 Be comforted, there is no need for suffering, worry, or distress. All phenomena are impermanent; existence is the law of arising and ceasing. When arising and ceasing both cease, then tranquility is the greatest joy.

At that time, after the World Honored One spoke these words, he closed the coffin. The three thousand great thousand worlds all shook, and Mahamaya (Buddha's mother) and the eight classes of beings (Devas, Nagas, etc.) wept with grief, unable to control themselves.

Mahamaya asked Ananda, 'What were the teachings of my son Siddhartha (Buddha) when he was about to enter Nirvana?'

Ananda replied, 'In the middle of the night, the World Honored One briefly gave instructions to the monks, and entrusted the twelve divisions of scriptures to the Venerable Mahakasyapa (one of the Buddha's ten great disciples), and also instructed me to assist in propagating them.'

At that time, Mahamaya, upon hearing these words, was even more grief-stricken, and asked Ananda, 'Since you have been serving the Buddha in the past, have you heard the World Honored One say when the Tathagata's (Buddha's) true Dharma will perish?'

Ananda, with tears in his eyes, replied, 'In the past, I heard the World Honored One speak about the events after the Dharma's extinction in the future: After the Buddha's Nirvana, Mahakasyapa and Ananda will compile the Dharma treasury. After this is completed, Mahakasyapa will enter the Samadhi of Cessation in Wolf Foot Mountain, and I will also attain the fruit of enlightenment, and subsequently enter Parinirvana, entrusting the true Dharma to Upagupta (a disciple of the Buddha) - who is skilled in teaching the Dharma, like Purna (one of the Buddha's ten great disciples) - to widely teach and liberate beings, and also to persuade King Ashoka (King of the Mauryan Dynasty in India) to have firm faith in the Buddha's Dharma, and to build eighty-four thousand stupas with the Buddha's relics. Two hundred years later, the monk Silaranda will be skilled in teaching the Dharma, and will liberate twelve billion people in Jambudvipa (the world we live in). Three hundred years later, the monk Blue Lotus Eye will be skilled in teaching the Dharma, and will liberate half a billion people. Four hundred years later, the monk Ox Mouth will be skilled in teaching the Dharma, and will liberate ten thousand people. Five hundred years later, the monk Treasure Heaven will be skilled in teaching the Dharma, and will liberate twenty thousand people, and the eight classes of beings will generate the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed perfect enlightenment), and the true Dharma will gradually come to an end at this point.

'Six hundred years later, ninety-six kinds of heretical views will arise, destroying the Buddha's Dharma. There will be a'

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比丘名曰馬鳴，善說法要，降伏一切諸外道輩。七百歲已，有一比丘名曰龍樹，善說法要，滅邪見幢，然正法炬。八百歲后，諸比丘等樂好衣服，縱逸嬉戲，百千人中或有一兩得道果者。九百歲已，奴為比丘、婢為比丘尼。一千歲已，諸比丘等聞不凈觀、阿那波那，瞋恚不欲，無量比丘若一、若兩思惟正受。

「千一百歲已，諸比丘等如世俗人嫁娶行媒，于大眾中譭謗毗尼。千二百歲已，是諸比丘及比丘尼作非梵行，若有子息，男為比丘、女為比丘尼。千三百歲已，袈裟變白不受染色。千四百歲已，時諸四眾猶如獵師，好樂殺生、賣三寶物。千五百歲，俱睒彌國有三藏比丘善說法要，徒眾五百；又一羅漢比丘善持戒行，徒眾五百。於十五日布薩之時，羅漢比丘升于高座說清凈法，云此所應作、此不應作。彼三藏比丘弟子答羅漢言：『汝今身、口自不清凈，云何而反說是粗言？』羅漢答言：『我久清凈身、口、意業，無諸過惡。』三藏弟子聞此語已倍更恚忿，即于座上殺彼羅漢。時羅漢弟子而作是言：『我師所說合於法理，云何汝等害我和上？』即以利刀殺彼三藏。天龍八部莫不憂惱，惡魔波旬及外道眾踴躍歡喜，競破塔寺、殺害比丘。一切經藏皆悉流移至鳩尸那竭國，阿耨達龍王悉持入海，於是佛法而滅盡也。

【現代漢語翻譯】 現代漢語譯本：有一位名叫馬鳴的比丘，善於宣說佛法要義，降伏一切外道之輩。七百年後，有一位名叫龍樹的比丘，善於宣說佛法要義，摧毀邪見之幢，點燃正法之炬。八百年後，眾比丘喜歡華麗的衣服，放縱嬉戲，成百上千人中或許只有一兩個人能證得道果。九百年後，奴僕成為比丘，婢女成為比丘尼。一千年后，眾比丘聽到不凈觀（觀察身體不潔凈的修行方法）和阿那波那（通過呼吸來集中注意力的修行方法）時，會嗔怒不悅，無數比丘中只有一兩個會思維正受（正確的禪定狀態）。 一千一百年後，眾比丘像世俗人一樣嫁娶，充當媒人，在大眾中誹謗戒律。一千二百年後，這些比丘和比丘尼會做不符合清凈修行的事情，如果有了孩子，男孩就做比丘，女孩就做比丘尼。一千三百年後，袈裟會變成白色，不再接受染色。一千四百年後，當時的四眾弟子（比丘、比丘尼、優婆塞、優婆夷）就像獵人一樣，喜歡殺生，販賣三寶之物。一千五百年時，俱睒彌國（古印度地名）有一位精通三藏的比丘，善於宣說佛法要義，有五百名弟子；還有一位羅漢比丘，善於持守戒律，也有五百名弟子。在十五日布薩（佛教僧團每半月舉行的集會）時，羅漢比丘登上高座宣說清凈之法，說哪些應該做，哪些不應該做。那位三藏比丘的弟子回答羅漢說：『你現在身口都不清凈，怎麼反而說這些粗俗的話？』羅漢回答說：『我身口意業早已清凈，沒有任何過錯。』三藏弟子聽到這話更加憤怒，就在座上殺死了那位羅漢。當時羅漢的弟子就說：『我師父所說符合法理，你們怎麼能殺害我的和尚？』隨即用利刀殺死了那位三藏。天龍八部（佛教中的護法神）無不憂愁惱怒，惡魔波旬（佛教中的魔王）和外道之眾則歡喜雀躍，競相破壞佛塔寺廟，殺害比丘。一切經藏都流散到鳩尸那竭國（古印度地名），阿耨達龍王（佛教傳說中的龍王）將它們全部帶入海中，於是佛法就滅盡了。

【English Translation】 English version: There was a Bhikkhu named Asvaghosa (a Buddhist poet), who was skilled in expounding the essential teachings of the Dharma, and subdued all the heretics. After seven hundred years, there was a Bhikkhu named Nagarjuna (a Buddhist philosopher), who was skilled in expounding the essential teachings of the Dharma, destroyed the banners of wrong views, and lit the torch of the Right Dharma. After eight hundred years, the Bhikkhus enjoyed fine clothes and indulged in frivolous amusements, and among hundreds and thousands of people, perhaps only one or two would attain the fruit of the Path. After nine hundred years, slaves became Bhikkhus, and maids became Bhikkhunis. After one thousand years, when the Bhikkhus heard of the contemplation of impurity (a meditation on the uncleanliness of the body) and Anapanasati (mindfulness of breathing), they would become angry and displeased, and only one or two out of countless Bhikkhus would contemplate the correct samadhi (a state of meditative consciousness). After one thousand one hundred years, the Bhikkhus would act like worldly people, engaging in marriage and matchmaking, and slandering the Vinaya (monastic rules) in public. After one thousand two hundred years, these Bhikkhus and Bhikkhunis would engage in non-celibate practices, and if they had children, the boys would become Bhikkhus and the girls would become Bhikkhunis. After one thousand three hundred years, the Kasaya (monk's robe) would turn white and no longer accept dyeing. After one thousand four hundred years, the four assemblies (Bhikkhus, Bhikkhunis, Upasakas, and Upasikas) would be like hunters, enjoying killing and selling the Three Jewels (Buddha, Dharma, and Sangha). After one thousand five hundred years, in the country of Kausambi (an ancient Indian city), there was a Bhikkhu who was well-versed in the Tripitaka (the three baskets of Buddhist scriptures), skilled in expounding the essential teachings of the Dharma, and had five hundred disciples; there was also an Arhat Bhikkhu (an enlightened being), who was skilled in upholding the precepts, and also had five hundred disciples. On the fifteenth day of the Uposatha (a fortnightly gathering of the monastic community), the Arhat Bhikkhu ascended the high seat and expounded the pure Dharma, saying what should be done and what should not be done. The disciple of the Tripitaka Bhikkhu replied to the Arhat, 『Your body and mouth are not pure now, how can you speak such coarse words?』 The Arhat replied, 『My body, mouth, and mind have long been pure, without any faults.』 The Tripitaka disciple, upon hearing this, became even more enraged, and killed the Arhat on the spot. At that time, the Arhat's disciples said, 『What my teacher said is in accordance with the Dharma, how can you kill my Upadhyaya (teacher)?』 and immediately killed the Tripitaka Bhikkhu with a sharp knife. The Devas, Nagas, and the Eight Classes of Beings (various types of deities and spirits) were all worried and distressed, while the evil Mara (a demon) and the heretics rejoiced and jumped for joy, competing to destroy pagodas and temples, and kill Bhikkhus. All the Sutras (Buddhist scriptures) were scattered to the country of Kushinagar (an ancient Indian city), and the Dragon King Anavatapta (a mythical dragon king) took them all into the sea, and thus the Buddha Dharma was extinguished.

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」

時摩訶摩耶聞此語已號哭懊惱，即向阿難而說偈言：

「一切皆歸滅，　　無有常安者， 　須彌及海水，　　劫盡亦消竭， 　世間諸豪強，　　會必還衰朽。 　我子于往昔，　　勤苦集眾行， 　故得成正覺，　　為眾說經藏。 　如何于爾時，　　皆悉潛沒盡？ 　嗚呼！生死法，　　可畏、可厭離。」

爾時，摩訶摩耶說此偈已，語阿難言：「如來遺敕既以正法付囑尊者及摩訶迦葉，宜應精勤護持誦說。我今不忍見於如來阇維之時。」即禮佛棺，右繞七匝，涕淚號叫，還歸天上。

於時娑羅雙樹間天人八部、比丘、比丘尼、優婆塞、優婆夷，既見如來母子相見及聞所說，有發無上道心者、有得須陀洹者、斯陀含者、阿那含者、阿羅漢者、或有發於辟支佛心，一切大眾受持佛語，頂戴奉行。

摩訶摩耶經八國分舍利品第二

爾時，波婆國末羅民眾聞佛滅度皆自念言：「今我宜往求舍利分，起塔供養。」即下國中，嚴四種兵——象兵、馬兵、車兵、步兵——到拘尸城，遣使者言：「聞佛眾祐止此滅度，彼亦我師，敬慕之心來請骨分，當於本國起塔供養。」

拘尸王答：「如是如是，誠如君言。但佛世尊垂降此土于茲滅度，國內士民當自供養，遠勞諸君遺形舍利，未

【現代漢語翻譯】 現代漢語譯本 當時，摩訶摩耶（Mahamaya，佛陀的生母）聽到這些話后，號啕大哭，悲痛懊惱，隨即向阿難（Ananda，佛陀的十大弟子之一）說偈語道： 『一切終將歸於滅亡，沒有什麼是永恒安穩的。 須彌山（Sumeru，佛教宇宙觀中的中心山）和海水，到了劫數終盡時也會消散枯竭。 世間那些豪強權貴，最終也必然會衰敗朽壞。 我的孩子在過去，勤奮刻苦地積累各種修行， 所以才得以成就正覺（Sammasambuddha，完全覺悟的佛陀），為眾生宣說經藏。 為何到了這個時候，一切都徹底消失了呢？ 唉！這生死的法則，真是令人畏懼、令人厭惡而想要遠離啊！』 當時，摩訶摩耶說完這偈語后，對阿難說：『如來（Tathagata，佛陀的稱號）的遺囑已經將正法囑託給尊者您和摩訶迦葉（Mahakasyapa，佛陀的十大弟子之一），你們應當精勤地護持、誦讀和宣說。我現在不忍心見到如來荼毗（Jhana，佛教的火葬儀式）的時候。』說完，她便禮拜佛陀的棺槨，右繞七圈，痛哭流涕，然後返回天上。 這時，娑羅雙樹（Sala trees，佛陀涅槃時的樹）間的天人八部（Devas and Nagas，佛教中的天神和龍族等）、比丘（Bhikkhu，佛教的男性出家修行者）、比丘尼（Bhikkhuni，佛教的女性出家修行者）、優婆塞（Upasaka，佛教的在家男信徒）、優婆夷（Upasika，佛教的在家女信徒），看到如來母子相見以及聽到他們所說的話，有的發起了無上道心（Anuttara-samyak-sambodhi-citta，追求成佛的決心），有的證得了須陀洹果（Sotapanna，佛教的初果聖人）、斯陀含果（Sakadagami，佛教的二果聖人）、阿那含果（Anagami，佛教的三果聖人）、阿羅漢果（Arhat，佛教的四果聖人），還有的發起了辟支佛心（Pratyekabuddha，獨覺佛的修行之心），所有大眾都接受佛陀的教誨，頂戴奉行。 摩訶摩耶經第八國分舍利品第二 當時，波婆國（Pava，古印度的一個國家）的末羅（Malla，古印度的一個部落）民眾聽到佛陀滅度，都自念道：『現在我們應該前去請求佛陀的舍利，建造佛塔供養。』隨即從國內出發，整備四種軍隊——象兵、馬兵、車兵、步兵——到達拘尸城（Kushinagar，佛陀涅槃的地點），派遣使者說：『聽說佛陀在此地滅度，他也是我們的老師，我們懷著敬慕之心前來請求佛陀的骨舍利，以便在本國建造佛塔供養。』 拘尸王（Kushinagar King）回答說：『是這樣的，確實如你們所說。但是佛陀世尊降臨此地並在此滅度，國內的士民應當自己供養，遠道而來的諸位，佛陀的遺形舍利，恐怕難以分給你們。』

【English Translation】 English version Then, Mahamaya (the Buddha's birth mother), upon hearing these words, wept and grieved, and immediately spoke the following verses to Ananda (one of the Buddha's ten principal disciples): 'All things must return to extinction; nothing is permanent and secure. Mount Sumeru (the central mountain in Buddhist cosmology) and the oceans will also vanish and dry up when the kalpa (an eon in Buddhist cosmology) ends. The powerful and mighty of the world will inevitably decay and perish. My son, in the past, diligently accumulated various practices, Therefore, he attained perfect enlightenment (Sammasambuddha, a fully enlightened Buddha) and expounded the scriptures for all beings. Why is it that at this time, everything has completely disappeared? Alas! The law of birth and death is truly fearful, detestable, and something to be renounced!' At that time, after Mahamaya spoke these verses, she said to Ananda, 'The Tathagata's (a title of the Buddha) last instructions have entrusted the Dharma to you and Mahakasyapa (one of the Buddha's ten principal disciples). You should diligently uphold, recite, and proclaim it. I cannot bear to witness the cremation (Jhana, Buddhist cremation ritual) of the Tathagata.' Having said this, she bowed to the Buddha's coffin, circumambulated it seven times clockwise, wept bitterly, and then returned to the heavens. At that time, among the Sala trees (the trees under which the Buddha passed away), the eight classes of devas and nagas (gods and dragons in Buddhism), bhikkhus (Buddhist monks), bhikkhunis (Buddhist nuns), upasakas (male lay followers), and upasikas (female lay followers), having seen the meeting of the Buddha's mother and son and having heard what they said, some generated the aspiration for unsurpassed enlightenment (Anuttara-samyak-sambodhi-citta, the aspiration to become a Buddha), some attained the fruit of Srotapanna (the first stage of enlightenment), Sakadagami (the second stage of enlightenment), Anagami (the third stage of enlightenment), and Arhat (the fourth stage of enlightenment), and some generated the aspiration for Pratyekabuddha (a solitary enlightened being). All the assembly received the Buddha's teachings, honored them, and practiced them. Mahamaya Sutra, Chapter 2: The Division of the Relics among Eight Kingdoms At that time, the Malla (an ancient Indian tribe) people of Pava (an ancient Indian kingdom) heard of the Buddha's passing and thought to themselves, 'Now we should go and request a share of the Buddha's relics to build a stupa (a Buddhist shrine) for worship.' They then set out from their kingdom, preparing four types of troops—elephant troops, horse troops, chariot troops, and infantry—and arrived at Kushinagar (the place where the Buddha passed away), sending messengers to say, 'We have heard that the Buddha passed away here. He is also our teacher, and with reverence, we have come to request a share of his bone relics to build a stupa for worship in our kingdom.' The King of Kushinagar replied, 'It is so, indeed, as you say. However, the World Honored Buddha came to this land and passed away here. The citizens of this country should worship him themselves. It would be difficult to share the relics of the Buddha's remains with you who have come from afar.'

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得相與。」

爾時，遮羅頗國諸跋離民、羅摩伽國拘利民眾、毗留提國婆羅門眾、迦維羅衛國釋種民眾、毗提羅國離車民眾及摩竭王阿阇世等，聞佛如來於拘尸城雙樹林間而取滅度，皆自念言：「今我宜往求舍利分。」

時諸國王、阿阇世等，各下國中，嚴四種兵，進渡恒水。即敕婆羅門香姓：「汝持我名入拘尸城致問彼王：『諸末羅等起居輕利，游涉強耶。吾于賢者每相崇敬，鄰境義和，曾無諍訟。我聞如來於君國內而取滅度，唯無上尊實我所天，故從遠來求請骨分，欲還本土起塔供養。設以我者，舉國重寶以居共之。』」

時香姓婆羅門受王教已，即詣彼城語諸末羅。

末羅聞已報香姓曰：「誠如君言。但為世尊垂降此土于茲滅度，國內士民自當供養。遠勞諸君，舍利叵得。」

爾時，諸國王等則集群臣眾共立義而作頌曰：

「法王無上尊，　　在我國涅槃， 　我今莊嚴塔，　　安處而供養。 　令具妙舍利，　　光明遍十方， 　所可化眾生，　　云何得分析？」

爾時，諸國王說此偈已，各自思惟：「我承如來遺形舍利，得稟未來天人果報，當獲多福。」而復告曰：「吾等和議遠來拜首，遜言求分。如不見以，四兵在此，不惜身命。義而弗獲，當以力巨。」

【現代漢語翻譯】 現代漢語譯本 『可以互相交往。』 當時，遮羅頗國（Chelapara）的跋離（Bari）民眾、羅摩伽國（Ramagrama）的拘利（Koliya）民眾、毗留提國（Vethadipa）的婆羅門（Brahmana）民眾、迦維羅衛國（Kapilavastu）的釋迦（Sakya）民眾、毗提羅國（Videha）的離車（Licchavi）民眾以及摩竭陀國（Magadha）的國王阿阇世（Ajatasatru）等，聽到佛陀如來在拘尸那伽（Kusinagara）的娑羅雙樹林間入滅，都各自想道：『現在我們應該前去請求分得舍利。』 當時，各位國王，包括阿阇世等，各自從自己的國家出發，整頓四種軍隊，渡過恒河。隨即命令婆羅門香姓（Brahmana Xiangxing）說：『你帶著我的名號進入拘尸那伽城，向那裡的國王致問：諸位末羅（Malla）族人起居安好，遊歷是否順利？我一直對賢者們非常尊敬，鄰國之間和睦相處，從未發生爭執。我聽說如來在你們國內入滅，唯有無上尊者才是我們所敬仰的，所以從遠方前來請求分得骨舍利，想要帶回本土建造佛塔供奉。如果你們同意，我願意用舉國珍寶來共同擁有。』 當時，香姓婆羅門接受國王的命令后，立即前往拘尸那伽城，告訴了諸位末羅族人。 末羅族人聽后回答香姓說：『確實如你所言。但因為世尊降臨此地並在此入滅，我們國內的民眾自當供養。遠道而來的各位，舍利恐怕難以分給你們。』 當時，各位國王等便聚集大臣們共同商議，並作頌說道： 『法王無上尊，在我國涅槃，我今莊嚴塔，安處而供養。令具妙舍利，光明遍十方，所可化眾生，云何得分析？』 當時，各位國王說完這首偈頌后，各自思量：『我若能承接如來遺留的舍利，就能得到未來天人的果報，應當獲得許多福德。』於是又說道：『我們和睦商議，遠道而來拜見，謙遜地請求分得舍利。如果不能得到，我們四種軍隊就在這裡，不惜犧牲性命。如果通過道義無法獲得，就只能用武力了。』

【English Translation】 English version 'May associate with each other.' At that time, the Bari people of Chelapara, the Koliya people of Ramagrama, the Brahmana people of Vethadipa, the Sakya people of Kapilavastu, the Licchavi people of Videha, and King Ajatasatru of Magadha, upon hearing that the Buddha Tathagata had entered Nirvana in the Sala Grove of Kusinagara, all thought to themselves: 'Now we should go and request a share of the relics.' At that time, the various kings, including Ajatasatru, each set out from their own kingdoms, prepared their four types of troops, and crossed the Ganges River. They then commanded the Brahmana Xiangxing, saying: 'Take my name and enter the city of Kusinagara to inquire of the kings there: Are the Malla people well and their travels smooth? I have always held the wise in great respect, and our neighboring states have lived in harmony, never having disputes. I have heard that the Tathagata has entered Nirvana in your land, and the Supreme One is truly whom we revere, so I have come from afar to request a share of the bone relics, wishing to take them back to my homeland to build a stupa for worship. If you agree, I am willing to share the national treasures to possess them together.' At that time, the Brahmana Xiangxing, having received the king's command, immediately went to the city of Kusinagara and told the Malla people. The Malla people, upon hearing this, replied to Xiangxing: 'Indeed, as you say. But because the World-Honored One descended to this land and entered Nirvana here, the people of our country should naturally make offerings. You have come from afar, and it is unlikely that the relics can be shared with you.' At that time, the various kings and their ministers gathered together to discuss and composed a verse, saying: 'The Dharma King, the Supreme One, has entered Nirvana in our land, I will now adorn a stupa, and place it there for worship. May the wonderful relics, radiate light in all directions, how can we divide them among those who can be transformed?' At that time, after the various kings had spoken this verse, they each thought: 'If I can receive the relics left by the Tathagata, I will obtain the rewards of future gods and humans, and I should gain much merit.' They then said again: 'We have come from afar in peace to pay our respects, humbly requesting a share of the relics. If we cannot obtain them, our four types of troops are here, and we will not hesitate to sacrifice our lives. If we cannot obtain them through righteousness, we will resort to force.'

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時拘尸國即集群臣眾共立議，以偈答曰：

「如來大師在我國，　　不期登趣證滅度， 　遺留舍利如佛在，　　晝夜勤心常戀仰。 　情存法海度眾生，　　冀得我今長供養， 　遠勞諸君屈來拜，　　求覓舍利真叵得。」

爾時，香姓婆羅門于諸王前立在一面，長跪合掌而說偈答：

「如來智慧大慈悲，　　哀愍三千大千界， 　其中說法遍十方，　　乃至阿僧不可說。 　憐愍眾生如一子，　　恒河沙數心無息， 　菩薩眷屬常往游，　　聲聞弟子恒來我。 　說法演音如共聞，　　圍繞紛綸同一說， 　天、人八部眾皆尋，　　故我現今清凈海。 　如來涅槃有舍利，　　八分分之不得惜。」

時諸國王聞此偈已，心猶悵怏默然不許。時香姓婆羅門更曉眾人、諸賢長者受佛教戒，口誦法言：「一切眾生常念欲安，云何乃為諍佛舍利共相殘害？如來遺形廣以利益無量眾生，非止君等。舍利今在，唯當分之。何應如是？」

眾人聞之咸稱曰善。尋複議言：「誰能堪為分舍利者？」皆曰：「香姓婆羅門仁智平均，可使分之。」

時諸國王即命香姓：「汝為我等分佛舍利，均作八分。」於是，香姓即到骨所，頭面禮畢，取佛上牙別置一面，尋遣使者赍牙往詣阿阇世所，語使者言：「以

【現代漢語翻譯】 現代漢語譯本 當時，拘尸國（Kushinagar）的大臣們聚集在一起商議，用偈語回答說： 『如來大師在我們國家，不料想他會證得滅度（Nirvana）， 遺留下來的舍利（Sarira）如同佛陀還在世一樣，我們日夜勤勉地思念和敬仰。 我們心中存有佛法，想要度化眾生，希望能夠長久地供養舍利， 遠道而來的各位君主屈尊前來拜訪，想要尋求舍利，實在是難以得到。』 這時，香姓婆羅門（Drona）在各位國王面前站立在一旁，長跪合掌，用偈語回答說： 『如來智慧廣大，慈悲為懷，憐憫三千大千世界（Trisahasra-Mahasahasra-Lokadhatu）， 在其中說法，遍及十方，乃至無數不可說的地方。 他憐憫眾生如同自己的孩子，像恒河沙數一樣的心念沒有停息， 菩薩（Bodhisattva）眷屬常常前往遊歷，聲聞（Sravaka）弟子也經常來到我這裡。 說法演說，聲音如同大家共同聽到一樣，圍繞著紛繁的說法，都是同一個道理， 天、人、八部眾（Deva, Manushya, and the Eight Classes of Beings）都來尋訪，所以我現在如同清凈的海洋。 如來涅槃後有舍利，應該分成八份，不要吝惜。』 當時，各位國王聽了這偈語后，心中仍然悵惘，默默地沒有答應。這時，香姓婆羅門再次勸說眾人、各位賢德的長者接受佛教的教誨，口中誦唸佛法：『一切眾生都希望平安，為什麼爲了爭奪佛陀的舍利而互相殘殺呢？如來遺留下來的形骸，廣泛地利益著無量的眾生，不僅僅是你們。舍利現在還在，應該分給眾人。為什麼會這樣呢？』 眾人聽了都稱讚說好。隨即又商議說：『誰能夠擔當分舍利的人呢？』大家都說：『香姓婆羅門仁慈智慧，公正平均，可以讓他來分。』 當時，各位國王就命令香姓說：『你為我們分佛陀的舍利，平均分成八份。』於是，香姓就來到放置舍利的地方，頭面禮拜完畢，取下佛陀的上牙，單獨放在一邊，隨即派遣使者拿著牙齒前往阿阇世（Ajatasatru）那裡，告訴使者說：『用這個牙齒告訴阿阇世王，說：』

【English Translation】 English version At that time, the ministers of Kushinagar gathered together and deliberated, responding with a verse: 'The Tathagata (Thus Come One), the great master, was in our country, unexpectedly attaining Nirvana (extinction), The relics (Sarira) left behind are as if the Buddha is still present, we diligently remember and revere them day and night. Our hearts hold the Dharma (Buddhist teachings), wishing to liberate sentient beings, hoping to offer to the relics for a long time, The lords who have come from afar have condescended to visit, seeking the relics, which are truly difficult to obtain.' At this time, the Brahmin named Drona stood to one side in front of the kings, knelt with palms together, and responded with a verse: 'The Tathagata's wisdom is vast, his compassion is great, he pities the Trisahasra-Mahasahasra-Lokadhatu (three thousand great thousand world system), In it, he preached the Dharma, reaching all ten directions, even to countless indescribable places. He pities sentient beings as if they were his own children, his thoughts are like the sands of the Ganges, never ceasing, The Bodhisattva (enlightenment being) retinue often travels, and the Sravaka (hearer) disciples often come to me. The preaching and the sounds are as if everyone hears them together, surrounding the various teachings, all with the same principle, Devas (gods), humans, and the Eight Classes of Beings all come to seek, so I am now like a pure ocean. After the Tathagata's Nirvana, there are relics, which should be divided into eight parts, do not be stingy.' At that time, the kings, having heard this verse, were still disappointed and remained silent, not agreeing. Then, the Brahmin Drona again persuaded the people, the virtuous elders, to accept the Buddhist teachings, reciting the Dharma: 'All sentient beings wish for peace, why are you fighting and killing each other over the Buddha's relics? The form left behind by the Tathagata benefits countless sentient beings, not just you. The relics are here now, they should be divided among everyone. Why should it be like this?' The people all praised it as good. Then they discussed again: 'Who can be the one to divide the relics?' Everyone said: 'The Brahmin Drona is benevolent, wise, and fair, he can be the one to divide them.' At that time, the kings ordered Drona: 'You divide the Buddha's relics for us, dividing them equally into eight parts.' Thereupon, Drona went to the place where the relics were kept, bowed his head in reverence, took the Buddha's upper tooth, and placed it separately, then sent a messenger with the tooth to Ajatasatru, telling the messenger: 'Use this tooth to tell King Ajatasatru, saying:'

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我所咨上白大王：『起居輕利，游涉強耶，舍利諸國咸然以共。今付使者如來上牙，並可供養以慰企望。明星出時集眾分之，當自奉送。』」

是時，香姓別置一瓶容受石許，而分舍利均為八分。諸國納已，則告之言：「愿持此瓶眾議見沾，自欲于舍起塔供養。」咸共以之。時有畢缽村人來白眾言：「乞地焦炭起塔供養。」皆亦以之。

爾時，拘尸國、波婆國、遮頗國、羅摩伽國、毗流提國、迦維羅衛國、毗舍離國、摩竭國王阿阇世等得舍利分，各歸其國起塔供養。香姓婆羅門持舍利瓶而歸起塔。畢缽村人得地焦炭起塔供養。後有銜國異道道士求得地灰，亦還本國起塔供養。

摩訶摩耶經卷下

此經末元有八國分舍利品，約二紙半。準校勘大藏，竹堂講師批該此段經文自是《涅槃》後分經文，不當在此。然此已畢，「頂戴奉行」下，竺本無，當與削去。奉此已除，各請詳悉。至元二十年三月望后二日題記。

經末有八國分舍利品，準校勘大藏，竹堂正法師云：「是《涅槃》後分，不當在此。」下竺藏本元無，今削去。至元二十年三月記。

【現代漢語翻譯】 現代漢語譯本：我稟告大王：『您起居安好，遊玩時身體強健嗎？各國都安然無恙。現在我派使者送上如來的上牙舍利，希望您能供養它以慰藉您的期望。當晨星出現時，請聚集眾人分舍利，我將親自奉送。』 當時，香姓婆羅門另外準備了一個能容納一石的瓶子，將舍利分成八份。各國接受后，就告訴他們說：『希望拿著這個瓶子，讓大家都能沾到佛的恩澤，我們自己想在舍利處建塔供養。』大家都同意了。當時，畢缽村的人來告訴大家說：『請給我們一些燒焦的土，用來建塔供養。』大家也給了他們。 那時，拘尸國（Kushinagar）、波婆國（Pava）、遮頗國（Chapa）、羅摩伽國（Ramagrama）、毗流提國（Vethadipa）、迦維羅衛國（Kapilavastu）、毗舍離國（Vaishali）、摩竭陀國（Magadha）的國王阿阇世（Ajatashatru）等得到了舍利，各自回到自己的國家建塔供養。香姓婆羅門拿著舍利瓶回去建塔。畢缽村的人得到燒焦的土建塔供養。後來，有銜國的異道道士求得地灰，也回到本國建塔供養。 《摩訶摩耶經》卷下 此經末尾原本有八國分舍利品，大約兩紙半。根據校勘大藏經，竹堂講師批註說這段經文是《涅槃經》后的部分經文，不應該在這裡。然而，這部分已經結束了，「頂戴奉行」下面，竺本沒有，應該刪去。奉此已除，請各位詳細瞭解。至元二十年三月望后二日題記。 經末尾有八國分舍利品，根據校勘大藏經，竹堂正法師說：『這是《涅槃經》后的部分，不應該在這裡。』下面竺藏本原本沒有，現在刪去。至元二十年三月記。

【English Translation】 English version: I report to the Great King: 『Are you well in your daily life, and strong in your travels? Are all the countries at peace? Now I send a messenger with the Buddha's upper tooth relic, hoping you will venerate it to fulfill your expectations. When the morning star appears, please gather the people to divide the relics, and I will personally deliver them.』 At that time, a Brahmin of the Fragrant Clan prepared another jar that could hold about a 'shi' (a unit of volume), and divided the relics into eight portions. After the countries received them, they said: 『We hope to hold this jar so that everyone can receive the Buddha's blessings, and we ourselves wish to build a stupa at the relic site for veneration.』 Everyone agreed. At that time, people from Pippalivana came and said: 『Please give us some charred earth to build a stupa for veneration.』 Everyone gave it to them as well. At that time, the kings of Kushinagar, Pava, Chapa, Ramagrama, Vethadipa, Kapilavastu, Vaishali, and Ajatashatru of Magadha, etc., received portions of the relics and returned to their respective countries to build stupas for veneration. The Brahmin of the Fragrant Clan took the relic jar back to build a stupa. The people of Pippalivana received the charred earth to build a stupa for veneration. Later, a heretic ascetic from the Country of the Bridle sought and obtained earth ashes, and also returned to his country to build a stupa for veneration. Mahamaya Sutra, Scroll 2 At the end of this sutra, there was originally a section on the division of relics among eight countries, about two and a half sheets long. According to the collated Tripitaka, the lecturer of Zhutang annotated that this section of the sutra is from the post-Nirvana sutras and should not be here. However, this part is already finished. Below 『to uphold and practice,』 the Zhuben version does not have it, so it should be removed. This has been removed, please understand in detail. Recorded on the second day after the full moon of the third month of the twentieth year of Zhiyuan. At the end of the sutra, there is a section on the division of relics among eight countries. According to the collated Tripitaka, the Dharma Master of Zhutang said: 『This is from the post-Nirvana section and should not be here.』 The Zhucang version below originally did not have it, so it is now removed. Recorded in the third month of the twentieth year of Zhiyuan.

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