T12n0386_蓮華面經

大正藏第 12 冊 No. 0386 蓮華面經

No. 386

蓮華面經卷上(大乘修多羅藏)

隋天竺三藏那連提耶舍譯

如是我聞：

一時佛住毗舍離獼猴池岸上大重閣中，如來不久當舍壽命。爾時，佛告阿難：「我今共汝往波波城，彼有長者名毗沙門德，吾欲化之。」

阿難言：「唯然！受如來教。」即隨佛行。未入彼城有跋提河。佛告阿難：「我今疲極，可入河浴。」爾時世尊脫郁多羅僧，置河岸上入河澡洗。

佛告阿難：「汝可至心觀如來身三十二相，以自莊嚴如是之身，卻後三月當入涅槃。」

復告阿難：「汝當更觀如來之身，如優曇花久遠乃現，時時一出難出難見；如是佛身過於彼花百千萬倍，難出難見。如是之身卻後三月更不復現。」

復告阿難：「汝當更觀如來之身，如花鬘師取貫花線，種種色花及種種香，結作花鬘，彼鬘成已睹者歡喜。如來身者三十二相、八十種好以自莊嚴，閻浮提金光色明炎圓光一尋。如是身者卻後三月當般涅槃。」

復告阿難：「汝當更觀如來之身，如三十三天所住之地百寶莊嚴，復有種種音樂快樂。彼諸天等，于彼寶地及天音樂不能暫舍，亦不能記彼地寶色。如是佛身三十二相不可遍觀。何

【現代漢語翻譯】 現代漢語譯本 如是我聞： 一時，佛陀住在毗舍離（Vaishali）獼猴池岸上的大重閣中，如來不久將捨棄壽命。當時，佛陀告訴阿難（Ananda）說：『我現在和你一起去波波城（Pava），那裡有一位長者名叫毗沙門德（Vishamanade），我想要度化他。』 阿難說：『是的，我接受如來的教誨。』隨即跟隨佛陀前行。在未進入那座城之前，有一條跋提河（Bhadra River）。佛陀告訴阿難說：『我現在非常疲憊，可以到河裡沐浴。』當時，世尊脫下郁多羅僧（uttarasanga，上衣），放在河岸上，然後進入河中洗浴。 佛陀告訴阿難說：『你應當專心觀察如來之身的三十二相（32 marks of a great man），以此莊嚴的身體，在三個月后將進入涅槃（Nirvana）。』 又告訴阿難說：『你應當再觀察如來之身，如同優曇花（udumbara flower）一樣，很久很久才出現一次，時時出現一次，難以出現，難以見到；如此佛身比那花還要難得百千萬倍，難以出現，難以見到。這樣的身體在三個月后將不再出現。』 又告訴阿難說：『你應當再觀察如來之身，如同花鬘師（garland maker）取用貫穿花朵的線，用各種顏色的花和各種香，結成花鬘，那花鬘完成之後，看到的人都會歡喜。如來之身以三十二相、八十種好（80 minor marks of a great man）來莊嚴自己，閻浮提（Jambudvipa）金色的光芒，明亮而圓滿，光芒一尋（a unit of measurement）。這樣的身體在三個月后將般涅槃（Parinirvana）。』 又告訴阿難說：『你應當再觀察如來之身，如同三十三天（Trayastrimsa Heaven）所居住的地方，用百寶來莊嚴，還有各種音樂和快樂。那些天人，對於那寶地和天上的音樂都不能暫時捨棄，也不能記住那地的寶色。如此佛身的三十二相，不能全部觀察。為什麼呢？』

【English Translation】 English version Thus have I heard: At one time, the Buddha was dwelling in a great double-storied pavilion on the bank of the Monkey Pond in Vaishali (毗舍離), and the Tathagata was soon to relinquish his life. At that time, the Buddha said to Ananda (阿難): 『I will now go with you to Pava (波波城), where there is an elder named Vishamanade (毗沙門德), and I wish to convert him.』 Ananda said: 『Yes, I accept the Tathagata』s teaching.』 Then he followed the Buddha. Before entering that city, there was the Bhadra River (跋提河). The Buddha said to Ananda: 『I am now very tired, I can go into the river to bathe.』 At that time, the World-Honored One took off his uttarasanga (郁多羅僧, upper robe), placed it on the riverbank, and entered the river to bathe. The Buddha said to Ananda: 『You should attentively observe the Tathagata』s body with its thirty-two marks (三十二相), with which this body is adorned, and in three months it will enter Nirvana (涅槃).』 He further said to Ananda: 『You should observe the Tathagata』s body again, like the udumbara flower (優曇花), which appears only after a very long time, rarely appearing and difficult to see; the Buddha』s body is a hundred thousand times more difficult to appear and to see than that flower. Such a body will no longer appear after three months.』 He further said to Ananda: 『You should observe the Tathagata』s body again, like a garland maker (花鬘師) who takes a thread to string flowers, using various colors of flowers and various fragrances to make a garland, and when that garland is completed, those who see it are delighted. The Tathagata』s body is adorned with the thirty-two marks and eighty minor marks (八十種好), with the golden light of Jambudvipa (閻浮提), bright and round, with a radiance of one fathom (一尋). Such a body will enter Parinirvana (般涅槃) after three months.』 He further said to Ananda: 『You should observe the Tathagata』s body again, like the place where the Thirty-three Heavens (三十三天) dwell, adorned with hundreds of treasures, and with various music and pleasures. Those devas cannot temporarily abandon that treasure land and heavenly music, nor can they remember the colors of the treasures of that land. The thirty-two marks of the Buddha』s body cannot be fully observed. Why is that?』

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以故？觀一一相心不能捨。如是身者卻後三月當般涅槃。」

復告阿難：「汝當更觀如來之身，譬如日、月有大威德神通光明，在佛身邊悉蔽不現，是故佛身過彼日月最尊最勝。如是之身卻後三月當般涅槃。」

復告阿難：「譬如師子諸獸中王，如天帝釋大伊羅缽象諸象中王。佛身亦爾，具大勢力獨步無畏。如是之身卻後三月當般涅槃。」

復告阿難：「汝當更觀如來之身，如須彌山王四寶所成，處於大海安住不動，其體堅實無有瑕隙。如來之身過那羅延力，百千萬倍不可為比。如是之身卻後三月當般涅槃。」

復告阿難：「如來之身，于無足、二足、多足眾生，有色、無色、有想、無想、非有想、非無想眾生之中，如來色身最尊最勝。如是之身卻後三月當般涅槃。」

復告阿難：「如小千世界，千日、千月、千須彌山、千弗于逮、千瞿耶尼、千郁怛羅越、千閻浮提、千四天王、千三十三天、千帝釋天王、千炎摩天、千炎摩天王、千兜率陀天、千兜率陀天王、千化樂天、千化樂天王、千他化自在天、千他化自在天王、千梵身天、千大梵天王，如是小千世界滿中諸天，欲見如來面貌周盡，不能得見。何以故？如來面光如百千電炎，出過世間所有光明百千萬倍。是故帝釋大梵天等，常讚歎

【現代漢語翻譯】 現代漢語譯本 因為什麼呢？因為觀察每一相，心中都不能捨棄。像這樣的身體，過三個月后將要般涅槃（涅槃：佛教用語，指脫離生死輪迴的境界）。」 又告訴阿難（阿難：釋迦牟尼的十大弟子之一）說：『你應當再觀察如來的身體，譬如太陽、月亮有巨大的威德神通光明，在佛的身邊都被遮蔽而不顯現，所以佛的身體超過太陽月亮，最為尊貴殊勝。像這樣的身體，過三個月后將要般涅槃。』 又告訴阿難說：『譬如獅子是各種野獸中的王者，如同天帝釋（天帝釋：佛教護法神）的大伊羅缽象（伊羅缽象：傳說中天帝釋的坐騎）是各種象中的王者。佛的身體也是這樣，具有巨大的勢力，獨自行走而無所畏懼。像這樣的身體，過三個月后將要般涅槃。』 又告訴阿難說：『你應當再觀察如來的身體，如同須彌山王（須彌山王：佛教宇宙觀中的中心山）由四寶所成，處於大海中安住不動，它的本體堅實沒有瑕疵。如來的身體超過那羅延（那羅延：印度教神祇，被佛教吸收為護法神）的力量，百千萬倍不可比擬。像這樣的身體，過三個月后將要般涅槃。』 又告訴阿難說：『如來的身體，在無足、二足、多足的眾生中，在有色、無色、有想、無想、非有想、非無想的眾生中，如來的色身最為尊貴殊勝。像這樣的身體，過三個月后將要般涅槃。』 又告訴阿難說：『如同小千世界（小千世界：佛教宇宙觀中的一個單位），其中有千個太陽、千個月亮、千座須彌山、千個弗于逮（弗于逮：四大部洲之一）、千個瞿耶尼（瞿耶尼：四大部洲之一）、千個郁怛羅越（郁怛羅越：四大部洲之一）、千個閻浮提（閻浮提：四大部洲之一）、千個四天王（四天王：佛教護法神）、千個三十三天（三十三天：佛教欲界第二天）、千個帝釋天王（帝釋天王：三十三天的統治者）、千個炎摩天（炎摩天：佛教欲界第三天）、千個炎摩天王（炎摩天王：炎摩天的統治者）、千個兜率陀天（兜率陀天：佛教欲界第四天）、千個兜率陀天王（兜率陀天王：兜率陀天的統治者）、千個化樂天（化樂天：佛教欲界第五天）、千個化樂天王（化樂天王：化樂天的統治者）、千個他化自在天（他化自在天：佛教欲界第六天）、千個他化自在天王（他化自在天王：他化自在天的統治者）、千個梵身天（梵身天：佛教色界初禪天）、千個大梵天王（大梵天王：梵身天的統治者），像這樣的小千世界中充滿諸天，想要見到如來的面貌，周遍窮盡，也不能得見。為什麼呢？因為如來的面光如同百千電光火焰，超出世間所有光明百千萬倍。所以帝釋、大梵天等，常常讚歎』

【English Translation】 English version Why is that? Because observing each and every characteristic, the mind cannot let go. Such a body, after three months, will enter Parinirvana (Parinirvana: the final nirvana, the state of liberation from the cycle of death and rebirth).' He further told Ananda (Ananda: one of the ten principal disciples of Buddha): 'You should further observe the body of the Tathagata (Tathagata: an epithet of the Buddha), like the sun and moon which possess great power, virtue, and radiant light. When they are near the Buddha, they are all obscured and do not appear. Therefore, the Buddha's body surpasses the sun and moon, being the most honored and supreme. Such a body, after three months, will enter Parinirvana.' He further told Ananda: 'For example, the lion is the king among all beasts, like the great Airavata elephant (Airavata: the mount of Indra) of the Deva Indra (Deva Indra: a Buddhist guardian deity) is the king among all elephants. The Buddha's body is also like this, possessing great power, walking alone without fear. Such a body, after three months, will enter Parinirvana.' He further told Ananda: 'You should further observe the body of the Tathagata, like Mount Sumeru (Mount Sumeru: the central mountain in Buddhist cosmology), which is made of four treasures, standing firm and unmoving in the great ocean, its substance solid without any flaws. The body of the Tathagata surpasses the strength of Narayana (Narayana: a Hindu deity, adopted as a guardian deity in Buddhism) by a hundred million times, beyond comparison. Such a body, after three months, will enter Parinirvana.' He further told Ananda: 'The body of the Tathagata, among beings without feet, with two feet, and with many feet, among beings with form, without form, with perception, without perception, neither with perception nor without perception, the physical body of the Tathagata is the most honored and supreme. Such a body, after three months, will enter Parinirvana.' He further told Ananda: 'Like the small chiliocosm (small chiliocosm: a unit in Buddhist cosmology), which contains a thousand suns, a thousand moons, a thousand Mount Sumerus, a thousand Purva-videhas (Purva-videha: one of the four great continents), a thousand Aparagodaniyas (Aparagodaniya: one of the four great continents), a thousand Uttarakurus (Uttarakuru: one of the four great continents), a thousand Jambudvipas (Jambudvipa: one of the four great continents), a thousand Four Heavenly Kings (Four Heavenly Kings: Buddhist guardian deities), a thousand Trayastrimsa Heavens (Trayastrimsa Heavens: the second heaven in the desire realm), a thousand Deva Indras (Deva Indra: the ruler of the Trayastrimsa Heaven), a thousand Yamas Heavens (Yamas Heavens: the third heaven in the desire realm), a thousand Yama Devas (Yama Devas: the rulers of the Yama Heaven), a thousand Tusita Heavens (Tusita Heavens: the fourth heaven in the desire realm), a thousand Tusita Devas (Tusita Devas: the rulers of the Tusita Heaven), a thousand Nirmanarati Heavens (Nirmanarati Heavens: the fifth heaven in the desire realm), a thousand Nirmanarati Devas (Nirmanarati Devas: the rulers of the Nirmanarati Heaven), a thousand Paranirmitavasavartin Heavens (Paranirmitavasavartin Heavens: the sixth heaven in the desire realm), a thousand Paranirmitavasavartin Devas (Paranirmitavasavartin Devas: the rulers of the Paranirmitavasavartin Heaven), a thousand Brahma-kaya Heavens (Brahma-kaya Heavens: the first dhyana heaven in the form realm), a thousand Maha-brahma Devas (Maha-brahma Devas: the rulers of the Brahma-kaya Heaven), such a small chiliocosm is filled with all the devas, who wish to see the face of the Tathagata, even if they try to see it completely, they cannot. Why is that? Because the light of the Tathagata's face is like a hundred thousand flames of lightning, surpassing all the light in the world by a hundred million times. Therefore, Deva Indra, Maha-brahma, and others, constantly praise'

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佛光明殊勝。如是之身卻後三月當般涅槃。」

復告阿難：「莫作是念，如來不盡貪、瞋、癡故自讚己身。如來身者，貪、瞋、癡使及彼習氣永盡無餘。如是，阿難！如來、應供、正遍知有大威德，汝常供侍如來生身。以是因緣所得功德，不可量、不可數、不可思議，無量無邊阿僧祇。阿難！汝今欲聞如來滅后未來眾生供養如來碎身舍利因緣事不？」

爾時阿難，偏袒右肩右膝著地，合掌白佛言：「世尊！今正是時。大德婆伽婆！今正是時。唯愿如來，為我宣說佛涅槃后諸眾生等供養如來碎身舍利因緣等事。我聞是法，至心受持廣為他說。」

佛告阿難：「汝善諦聽！我今當說。阿難！如來入涅槃時入金剛三昧，碎此肉身猶如芥子。如是一分舍利向諸天所。爾時帝釋天王及諸天眾，見佛舍利知佛涅槃，即雨天曼陀羅花、摩訶曼陀羅花、曼殊沙花、摩訶曼殊沙花供養舍利，如見佛身禮拜右繞，有種阿耨多羅三藐三菩提善根，有種聲聞善根，有種辟支佛善根。

「有一分舍利向龍世界中，爾時娑伽羅龍王無量龍等，見佛舍利大設供養，以因陀羅寶、摩訶因陀羅寶、火珠寶、清水寶，如是無量種種諸寶，持用供養碎身舍利，禮拜右繞作供養已；是時龍等各自發愿，有發阿耨多羅三藐三菩提愿者，有

【現代漢語翻譯】 現代漢語譯本：佛陀的光明非常殊勝。像這樣的身體，在三個月后將進入涅槃。」 佛陀又告訴阿難：『不要這樣想，如來不是因為沒有斷盡貪、嗔、癡才讚歎自己的身體。如來的身體，貪、嗔、癡的煩惱以及它們的習氣都已永遠斷盡，沒有絲毫剩餘。阿難，如來、應供、正遍知具有大威德，你經常侍奉如來的肉身。因為這個因緣所得到的功德，是不可衡量、不可計數、不可思議的，是無量無邊阿僧祇的。阿難，你現在想聽如來滅度后，未來眾生供養如來碎身舍利的因緣嗎？』 這時，阿難偏袒右肩，右膝著地，合掌對佛說：『世尊！現在正是時候。大德婆伽婆！現在正是時候。唯愿如來，為我宣說佛陀涅槃后，眾生供養如來碎身舍利的因緣等事。我聽聞這個法，會至心受持，並廣為他人宣說。』 佛陀告訴阿難：『你仔細聽！我現在要說。阿難，如來進入涅槃時，會進入金剛三昧（一種禪定），將這個肉身碎成如芥子般大小。其中一部分舍利會去往諸天之處。那時，帝釋天王（天界之主）和諸天眾，見到佛陀的舍利，知道佛陀已經涅槃，就降下天曼陀羅花（天界之花）、摩訶曼陀羅花（大曼陀羅花）、曼殊沙花（天界之花）、摩訶曼殊沙花（大曼殊沙花）來供養舍利，如同見到佛陀的身體一樣禮拜右繞，有的因此種下阿耨多羅三藐三菩提（無上正等正覺）的善根，有的種下聲聞（聽聞佛法而修行）的善根，有的種下辟支佛（獨自覺悟）的善根。 『有一部分舍利會去往龍的世界中，那時娑伽羅龍王（龍王名）和無數的龍等，見到佛陀的舍利，大設供養，用因陀羅寶（帝釋天的寶物）、摩訶因陀羅寶（大因陀羅寶）、火珠寶、清水寶，像這樣無數的各種寶物，用來供養碎身舍利，禮拜右繞作供養后；這時龍等各自發愿，有的發阿耨多羅三藐三菩提愿，有的發聲聞愿，有的發辟支佛愿。』

【English Translation】 English version: The Buddha's light is supremely excellent. Such a body will enter Nirvana in three months.』 The Buddha further told Ananda, 『Do not think that the Tathagata praises his own body because he has not exhausted greed, hatred, and delusion. The Tathagata's body has completely and permanently exhausted the afflictions of greed, hatred, and delusion, as well as their habitual tendencies, leaving nothing remaining. Ananda, the Tathagata, the Arhat, the Samyak-sambuddha has great power and virtue. You have always served the Tathagata's physical body. The merit obtained from this cause is immeasurable, countless, inconceivable, and boundless as many as asamkhya. Ananda, do you now wish to hear about the causes and conditions of future beings making offerings to the Tathagata's fragmented relics after the Tathagata's passing?』 At that time, Ananda, baring his right shoulder, knelt on his right knee, and with his palms together, said to the Buddha, 『World Honored One! Now is the right time. Great Virtuous Bhagavan! Now is the right time. May the Tathagata, for my sake, explain the causes and conditions of beings making offerings to the Tathagata's fragmented relics after the Buddha's Nirvana. Having heard this Dharma, I will wholeheartedly receive and uphold it, and widely proclaim it to others.』 The Buddha told Ananda, 『Listen carefully! I will now speak. Ananda, when the Tathagata enters Nirvana, he will enter the Vajra Samadhi (a state of meditative absorption), and shatter this physical body into pieces as small as mustard seeds. One portion of the relics will go to the heavens. At that time, Indra (king of the gods) and the heavenly beings, seeing the Buddha's relics and knowing that the Buddha has entered Nirvana, will rain down heavenly Mandarava flowers (heavenly flowers), Maha-Mandarava flowers (great Mandarava flowers), Manjushaka flowers (heavenly flowers), and Maha-Manjushaka flowers (great Manjushaka flowers) to make offerings to the relics, bowing and circumambulating them as if they were seeing the Buddha's body. Some will plant the roots of good for Anuttara-samyak-sambodhi (supreme perfect enlightenment), some will plant the roots of good for Sravakas (those who hear the Dharma and practice), and some will plant the roots of good for Pratyekabuddhas (those who attain enlightenment on their own).』 『One portion of the relics will go to the world of the dragons. At that time, the Sagara Dragon King (name of a dragon king) and countless dragons, seeing the Buddha's relics, will make great offerings, using Indra jewels (jewels of Indra), Maha-Indra jewels (great Indra jewels), fire jewels, clear water jewels, and countless other kinds of jewels to make offerings to the fragmented relics, bowing and circumambulating them. After making offerings, the dragons will each make vows. Some will make the vow for Anuttara-samyak-sambodhi, some will make the vow for Sravakas, and some will make the vow for Pratyekabuddhas.』

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發聲聞菩提愿者，有發辟支佛菩提愿者。

「有一分舍利向夜叉世界，爾時毗沙門王及余無量大夜叉將，見碎身舍利，以種種花、末香、燒香、燈明、音樂，如是無量供養舍利，禮拜合掌右繞恭敬；有發無上大菩提愿者，有發聲聞愿，有發辟支佛愿。

「彼余舍利在閻浮提，當來有王名阿輸迦，統一閻浮提；此王為供養舍利故，造作八萬四千塔，置此舍利而供養之。此閻浮提復有六萬諸王，亦當供養碎身舍利，以諸花鬘、種種香等，燈明、音樂，供養禮拜右繞恭敬；有種無上大菩提善根，有種聲聞善根，有種辟支佛善根，有即舍家出家，于佛法中信心清凈，剃除鬚髮而披法服，精勤修道皆悉漏盡而般涅槃。

「如是，阿難！如來、應供、正遍知有大威德，以彼法身依生身故，供養生身舍利因緣所得功德，無量無邊阿僧祇，不可數不可說。」

爾時如來作如是念：「我此三阿僧祇劫勤苦所成佛法，欲令久住於世間故，當往諸天、諸阿修羅、諸龍、迦樓羅、摩睺羅伽等所住之處，付囑佛法。」爾時如來即于閻浮提沒，三十三天中出。

爾時帝釋天王見世尊已，即敷高座奉迎如來，白佛言：「世尊！愿受此座。」爾時世尊即坐其座。帝釋天王與百千萬眾，頂禮佛足住在一面。

佛告帝

【現代漢語翻譯】 現代漢語譯本：有發願證得聲聞菩提的人，也有發願證得辟支佛菩提的人。 有一部分舍利去往夜叉世界，那時毗沙門王（Vaisravana，四大天王之一，北方守護神）和其餘無數大夜叉將領，見到破碎的舍利，用各種鮮花、末香、燒香、燈火、音樂，這樣無量地供養舍利，禮拜合掌，右繞恭敬；其中有發願證得無上大菩提的，有發願證得聲聞果位的，有發願證得辟支佛果位的。 其餘的舍利在閻浮提（Jambudvipa，我們所居住的這個世界），將來有一位國王名叫阿輸迦（Asoka，印度孔雀王朝的國王），統一閻浮提；這位國王爲了供養舍利，建造八萬四千座佛塔，安置這些舍利並供養它們。這閻浮提還有六萬位國王，也將供養破碎的舍利，用各種花鬘、各種香等，燈火、音樂，供養禮拜，右繞恭敬；其中有種下無上大菩提的善根的，有種下聲聞善根的，有種下辟支佛善根的，有立即捨棄家庭出家，在佛法中信心清凈，剃除鬚髮而披上法服，精勤修道，都漏盡煩惱而入般涅槃。 阿難（Ananda，佛陀的十大弟子之一，以多聞著稱）！如來（Tathagata，佛的稱號之一）、應供（Arhat，佛的稱號之一）、正遍知（Samyaksambuddha，佛的稱號之一）有大威德，因為他的法身（Dharmakaya，佛的真理之身）依附於生身（Rupakaya，佛的肉身），供養生身舍利因緣所得到的功德，無量無邊阿僧祇（Asankhya，佛教中的極大數字），不可數不可說。 那時如來這樣想：『我這三大阿僧祇劫勤苦所成就的佛法，爲了讓它長久住世，應當前往諸天、諸阿修羅（Asura，一種好戰的神）、諸龍（Naga，一種神獸）、迦樓羅（Garuda，一種金翅鳥神）、摩睺羅伽（Mahoraga，一種大蟒神）等所居住的地方，付囑佛法。』那時如來就在閻浮提消失，在三十三天（Trayastrimsa，欲界六天之一）中出現。 那時帝釋天王（Sakra，忉利天之主）見到世尊后，立即鋪設高座迎接如來，對佛說：『世尊！請接受這個座位。』那時世尊就坐上了那個座位。帝釋天王和百千萬大眾，頂禮佛足，站在一邊。 佛告訴帝釋天王：

【English Translation】 English version: There are those who aspire to the Bodhi of a Sravaka (hearer), and there are those who aspire to the Bodhi of a Pratyekabuddha (solitary buddha). A portion of the relics went to the Yaksha (a type of nature spirit) world. At that time, King Vaisravana (one of the Four Heavenly Kings, guardian of the north) and countless great Yaksha generals, seeing the fragmented relics, made limitless offerings to the relics with various flowers, powdered incense, burning incense, lamps, and music. They bowed, joined their palms, circumambulated respectfully to the right. Among them, some aspired to the unsurpassed Great Bodhi, some aspired to the Sravaka path, and some aspired to the Pratyekabuddha path. The remaining relics are in Jambudvipa (the world we inhabit). In the future, there will be a king named Asoka (an Indian emperor of the Maurya Dynasty) who will unify Jambudvipa. This king, for the sake of offering to the relics, will build 84,000 stupas, place these relics within, and make offerings to them. In Jambudvipa, there will also be 60,000 kings who will also make offerings to the fragmented relics, with various flower garlands, various incenses, lamps, and music. They will offer, bow, and circumambulate respectfully to the right. Among them, some will plant the roots of unsurpassed Great Bodhi, some will plant the roots of Sravaka, and some will plant the roots of Pratyekabuddha. Some will immediately leave their homes and become monks, with pure faith in the Buddha's teachings, shaving their heads and donning the monastic robes, diligently cultivating the path, and all will exhaust their defilements and enter Parinirvana. Thus, Ananda (one of the Buddha's ten great disciples, known for his great learning)! The Tathagata (one of the titles of the Buddha), Arhat (one of the titles of the Buddha), Samyaksambuddha (one of the titles of the Buddha) has great power and virtue. Because his Dharmakaya (the truth body of the Buddha) relies on his Rupakaya (the physical body of the Buddha), the merit obtained from the cause of offering to the relics of his physical body is immeasurable, boundless, Asankhya (a very large number in Buddhism), countless and inexpressible. At that time, the Tathagata thought: 'The Dharma that I have attained through diligent practice over three great Asankhya kalpas (eons), in order to make it abide in the world for a long time, I should go to the places where the Devas (gods), Asuras (a type of warring god), Nagas (a type of serpent deity), Garudas (a type of bird deity), Mahoragas (a type of great serpent deity), and others reside, and entrust the Dharma to them.' At that time, the Tathagata disappeared from Jambudvipa and appeared in Trayastrimsa (one of the six heavens of the desire realm). At that time, King Sakra (the ruler of the Trayastrimsa heaven) saw the World Honored One and immediately prepared a high seat to welcome the Tathagata, saying to the Buddha: 'World Honored One! Please accept this seat.' At that time, the World Honored One sat on that seat. King Sakra and hundreds of thousands of people bowed at the Buddha's feet and stood to one side. The Buddha said to King Sakra:

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釋言：「汝今當知，吾亦不久當般涅槃，以此佛法囑累于汝，汝當護持。」如是至三。

帝釋天王悲泣雨面收淚而言：「世尊涅槃一何疾哉？如來涅槃何其太速？世間法眼于茲永滅，如佛所教是我力分，即當護持恭敬供養。如來昔于兜率陀天降神母胎，我于爾時與忉利眾常作守護；及佛生時亦與諸天共來守護；如來坐于菩提樹下破八千萬億魔軍，得阿耨多羅三藐三菩提時，我與諸天亦常守護；佛于波羅㮈鹿野苑中，三轉十二行法輪時，我與天眾亦常守護。我今無力能使如來不入涅槃，無力能護。」爾時世尊種種說法，勸喻安慰示教利喜帝釋諸天，令護佛法，從天上沒，即于娑伽羅龍王宮出。

爾時龍王見如來至，即時敷座。佛坐其座告龍王曰：「汝今當知，如來不久入于涅槃。我以佛法囑累于汝，汝當守護無令斷絕。龍王當知！此龍世界有諸惡龍，多生瞋恚不知罪福，為惡卒暴破壞我法，是故我今以此佛法囑累于汝。」

爾時龍王悲泣雨面收淚而言：「世尊！我諸龍等盲無慧眼，是故今者生畜生中。若佛滅後龍世界空，我等捨命，不知未來當生何處？諸佛如來是眾生寶，云何今者欲般涅槃世間眼滅？」爾時世尊示教利喜娑伽羅王令護佛法，在龍宮沒，于德叉迦龍王宮出。

爾時龍王為佛敷座

【現代漢語翻譯】 現代漢語譯本：釋迦牟尼佛說：『你們應當知道，我也不久將要般涅槃（parinirvana，指佛陀的最終寂滅），我將這佛法囑託給你們，你們應當護持。』這樣說了三次。 帝釋天王（Indra，佛教的護法神）悲傷地哭泣，擦乾眼淚說：『世尊涅槃怎麼如此之快？如來涅槃為何如此迅速？世間的法眼從此將永遠熄滅。如佛所教，這是我力所能及的，我應當護持、恭敬供養。如來過去在兜率陀天（Tusita Heaven，欲界六天之一）降生到母親的胎中時，我那時與忉利天（Trayastrimsa Heaven，欲界六天之一）的眾神常常守護；以及佛陀出生時，也與諸天一同前來守護；如來坐在菩提樹下，破除八千萬億魔軍，獲得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）時，我與諸天也常常守護；佛陀在波羅㮈（Varanasi，古印度城市）鹿野苑中，三轉十二行法輪時，我與天眾也常常守護。我現在無力使如來不入涅槃，無力守護。』當時，世尊用種種說法，勸導、安慰、教誨、使帝釋天等諸天歡喜，讓他們護持佛法，然後從天上消失，隨即出現在娑伽羅（Sagara，海）龍王的宮殿中。 當時，龍王見到如來到來，立即鋪設座位。佛陀坐在座位上告訴龍王說：『你應當知道，如來不久將要進入涅槃。我將佛法囑託給你，你應當守護，不要讓它斷絕。龍王應當知道！這龍的世界裡有許多惡龍，多生嗔恚，不知罪福，為惡暴虐，破壞我的佛法，因此我今天將這佛法囑託給你。』 當時，龍王悲傷地哭泣，擦乾眼淚說：『世尊！我們這些龍等，盲目沒有智慧之眼，因此現在生在畜生道中。如果佛陀滅度后，龍的世界空虛，我們捨棄生命，不知道未來將要生在何處？諸佛如來是眾生的珍寶，為何現在要般涅槃，世間的眼睛要熄滅？』當時，世尊教導、開示、使娑伽羅王歡喜，讓他護持佛法，然後在龍宮消失，出現在德叉迦（Takshaka，龍名）龍王的宮殿中。 當時，龍王為佛陀鋪設座位。

【English Translation】 English version: The Buddha said, 'You should know that I will soon enter parinirvana (the final passing away of a Buddha), and I entrust this Dharma to you; you should protect it.' He said this three times. Indra (the king of the gods) wept with sorrow, wiped away his tears, and said, 'Why is the World-Honored One's parinirvana so swift? Why is the Tathagata's (another name for the Buddha) parinirvana so quick? The Dharma eye of the world will be extinguished forever. As the Buddha has taught, this is within my power, and I shall protect, respect, and make offerings. When the Tathagata descended from Tusita Heaven into his mother's womb, I and the gods of Trayastrimsa Heaven were always there to protect him; and when the Buddha was born, we also came with the gods to protect him; when the Tathagata sat under the Bodhi tree, broke through the eighty million demon armies, and attained Anuttara-samyak-sambodhi (supreme perfect enlightenment), I and the gods were also always there to protect him; when the Buddha turned the twelve-spoked Dharma wheel three times in the Deer Park of Varanasi, I and the heavenly host were also always there to protect him. Now I have no power to prevent the Tathagata from entering parinirvana, and I have no power to protect him.' At that time, the World-Honored One used various teachings to persuade, comfort, instruct, and gladden Indra and the other gods, urging them to protect the Dharma. Then he disappeared from the heavens and immediately appeared in the palace of the dragon king Sagara (the ocean). At that time, the dragon king, seeing the Tathagata arrive, immediately prepared a seat. The Buddha sat on the seat and told the dragon king, 'You should know that the Tathagata will soon enter parinirvana. I entrust the Dharma to you; you should protect it and not let it be cut off. Dragon King, you should know! In this dragon world, there are many evil dragons who are full of anger, do not know about sin and merit, and are violent and destructive, ruining my Dharma. Therefore, I entrust this Dharma to you today.' At that time, the dragon king wept with sorrow, wiped away his tears, and said, 'World-Honored One! We dragons are blind and without the eye of wisdom, and therefore we are now born in the animal realm. If the dragon world becomes empty after the Buddha's passing, and we give up our lives, we do not know where we will be born in the future? The Buddhas and Tathagatas are the treasures of all beings. Why do you now wish to enter parinirvana, and why must the eye of the world be extinguished?' At that time, the World-Honored One taught, instructed, and gladdened King Sagara, urging him to protect the Dharma. Then he disappeared from the dragon palace and appeared in the palace of the dragon king Takshaka. At that time, the dragon king prepared a seat for the Buddha.

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，佛坐其座。龍王復與百萬億龍，頂禮佛足卻住一面，佛告龍王：「汝等當知，如來不久入無漏界而般涅槃，今以佛法囑累于汝，至心守護。」

爾時龍王悲泣雨面，以手收淚而白佛言：「如來滅度世間眼滅，諸佛如來是眾生寶。若佛滅度，我今不知當生何處？」佛為龍王種種說法示教利喜，即從彼沒，于黑色龍王宮中出。

爾時龍王為佛敷座，佛坐其座，黑色龍王與百萬億龍眾，頂禮佛足卻住一面。佛告龍王：「汝等當知，如來不久入般涅槃，我以佛法囑累于汝，汝當至心而守護之。」

爾時龍王悲泣雨面捫淚而言：「如來滅度世間眼滅，諸佛如來是眾生寶，若佛滅度，我今不知當生何處？」佛為說法示教利喜，即從彼沒，于夜叉世界出。

爾時毗沙門王，為佛敷座，佛坐其座。毗沙門王與百萬億夜叉之眾，頂禮佛足卻坐一面。爾時毗留勒叉天王，與百萬億鳩槃荼眾，頂禮佛足卻坐一面。爾時毗留博叉天王，與百萬億諸龍之眾，頂禮佛足卻坐一面。爾時提頭賴吒天王，與百萬億乾闥婆眾，頂禮佛足卻坐一面。爾時大夜叉將，般脂迦槃、折邏旃荼、娑多耆利、兮摩跋多、摩尼跋陀、富那跋陀，如是一切諸夜叉將，頂禮佛足卻坐一面。爾時佛告四天大王，及夜叉將、乾闥婆將、鳩槃荼將、諸龍

【現代漢語翻譯】 現代漢語譯本：佛陀坐在他的座位上。龍王又與百萬億龍，頂禮佛足後退到一旁站立，佛陀告訴龍王：『你們應當知道，如來不久將進入無漏的境界而般涅槃（入滅），現在將佛法囑託給你們，要至誠守護。』 當時龍王悲傷哭泣，淚流滿面，用手擦拭眼淚后對佛陀說：『如來入滅，世間的眼睛就滅了，諸佛如來是眾生的珍寶。如果佛陀入滅，我如今不知道應當往生何處？』佛陀為龍王種種說法，開示教導，令其歡喜，隨即從那裡消失，出現在黑色龍王的宮殿中。 當時龍王為佛陀鋪設座位，佛陀坐在座位上，黑色龍王與百萬億龍眾，頂禮佛足後退到一旁站立。佛陀告訴龍王：『你們應當知道，如來不久將入般涅槃（入滅），我將佛法囑託給你們，你們應當至誠守護。』 當時龍王悲傷哭泣，淚流滿面，擦拭眼淚說道：『如來入滅，世間的眼睛就滅了，諸佛如來是眾生的珍寶，如果佛陀入滅，我如今不知道應當往生何處？』佛陀為他說法，開示教導，令其歡喜，隨即從那裡消失，出現在夜叉世界。 當時毗沙門王（北方守護神），為佛陀鋪設座位，佛陀坐在座位上。毗沙門王與百萬億夜叉之眾，頂禮佛足後退到一旁坐下。當時毗留勒叉天王（增長天王），與百萬億鳩槃荼（守宮神）眾，頂禮佛足後退到一旁坐下。當時毗留博叉天王（廣目天王），與百萬億諸龍之眾，頂禮佛足後退到一旁坐下。當時提頭賴吒天王（持國天王），與百萬億乾闥婆（香神）眾，頂禮佛足後退到一旁坐下。當時大夜叉將，般脂迦槃、折邏旃荼、娑多耆利、兮摩跋多、摩尼跋陀、富那跋陀，像這樣的一切夜叉將，頂禮佛足後退到一旁坐下。當時佛陀告訴四大天王，以及夜叉將、乾闥婆將、鳩槃荼將、諸龍

【English Translation】 English version: The Buddha sat on his seat. The Dragon King, along with a million billion dragons, bowed at the Buddha's feet and stood to one side. The Buddha said to the Dragon King, 'You should know that the Tathagata will soon enter the realm of no outflows and attain Parinirvana (final liberation). Now, I entrust the Dharma to you; guard it with utmost sincerity.' At that time, the Dragon King wept with sorrow, tears streaming down his face. He wiped away his tears with his hand and said to the Buddha, 'When the Tathagata passes away, the eyes of the world will be extinguished. The Buddhas and Tathagatas are the treasures of all beings. If the Buddha passes away, I do not know where I should be reborn.' The Buddha spoke various teachings to the Dragon King, instructing and delighting him. Then, he disappeared from there and appeared in the palace of the Black Dragon King. At that time, the Dragon King prepared a seat for the Buddha, and the Buddha sat on it. The Black Dragon King, along with a million billion dragons, bowed at the Buddha's feet and stood to one side. The Buddha said to the Dragon King, 'You should know that the Tathagata will soon enter Parinirvana (final liberation). I entrust the Dharma to you; you should guard it with utmost sincerity.' At that time, the Dragon King wept with sorrow, tears streaming down his face. He wiped away his tears and said, 'When the Tathagata passes away, the eyes of the world will be extinguished. The Buddhas and Tathagatas are the treasures of all beings. If the Buddha passes away, I do not know where I should be reborn.' The Buddha spoke teachings to him, instructing and delighting him. Then, he disappeared from there and appeared in the Yaksha world. At that time, King Vaishravana (Guardian of the North) prepared a seat for the Buddha, and the Buddha sat on it. King Vaishravana, along with a million billion Yakshas, bowed at the Buddha's feet and sat to one side. At that time, King Virudhaka (Guardian of the South) , along with a million billion Kumbhandas (Gourd Demons), bowed at the Buddha's feet and sat to one side. At that time, King Virupaksha (Guardian of the West), along with a million billion dragons, bowed at the Buddha's feet and sat to one side. At that time, King Dhritarashtra (Guardian of the East), along with a million billion Gandharvas (Celestial Musicians), bowed at the Buddha's feet and sat to one side. At that time, the great Yaksha generals, Pancika, Calacanda, Satagiri, Haimavata, Manibhadra, and Purnabhadra, all these Yaksha generals, bowed at the Buddha's feet and sat to one side. At that time, the Buddha said to the Four Great Kings, and the Yaksha generals, Gandharva generals, Kumbhanda generals, and the dragons

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將言：「汝等當知，如來不久入般涅槃。我以佛法囑累于汝，當好守護。」第二、第三亦如是說。「汝等當知，夜叉國中諸惡夜叉、鳩槃荼國惡鳩槃荼、乾闥婆國惡乾闥婆、諸龍國土有諸惡龍，如是眾生多起瞋恚，不知罪福為惡卒暴，破我三阿僧祇劫勤苦所修無上佛法，是故我今囑累汝等。」

時四天王及夜叉將乃至龍將，悲泣雨面捫淚而白佛言：「世尊涅槃何其太速？如來滅度一何疾哉？為死摩竭之所吞噬。」爾時世尊種種說法示教利喜，即從彼沒閻浮提出。

爾時世尊作如是念：「我所作事今已作竟，諸惡眾生今已調伏，可入安隱寂滅涅槃。」佛告阿難：「生死可厭，吾今不久欲入涅槃。」

爾時阿難生大苦惱，悲泣雨面如箭入心，悶絕倒躄夗轉于地，而作是言：「世尊涅槃何其太速？如來滅度一何疾哉？世間眼滅，我復更當與誰持缽？更復持扇在誰邊立？不復更聞甘露之法，誰復與我說甘露味？我今更復隨誰後行？不復更見殊勝日月圓滿之面。尊者舍利弗等大智慧人已入涅槃，而佛如來今覆滅度，世間闇冥失智慧眼，智須彌王今欲崩散，佛樹欲倒，法橋欲絕，法舡欲沈，法炬欲滅，正法日、月將墜于地，解脫之門今欲閉塞，三惡道門今將欲開，三阿僧祇劫所集法聚將沒不久。」

爾時

【現代漢語翻譯】 現代漢語譯本：佛陀說：『你們應當知道，如來不久將入般涅槃（parinirvana，指佛陀的最終寂滅）。我將佛法囑託給你們，你們應當好好守護。』第二、第三次也這樣說。『你們應當知道，夜叉（yaksha，一種守護神）國中的各種惡夜叉、鳩槃荼（kumbhanda，一種食人鬼）國中的惡鳩槃荼、乾闥婆（gandharva，一種天神）國中的惡乾闥婆、諸龍國土中的各種惡龍，這些眾生大多生起嗔恚，不知罪福，行為兇暴，會破壞我三阿僧祇劫（asamkhya kalpa，極長的時間單位）勤苦所修的無上佛法，因此我今天囑託你們。』 當時，四大天王以及夜叉將乃至龍將，悲傷哭泣，淚流滿面，擦著眼淚對佛說：『世尊涅槃為何如此之快？如來滅度為何如此之急？好像被死魔（mara，佛教中象徵死亡和誘惑的魔）吞噬了一樣。』這時，世尊以種種說法開示教導，使他們歡喜，隨即從那裡消失，出現在閻浮提（Jambudvipa，指我們所居住的世界）。 這時，世尊心中想：『我所要做的事現在已經做完，各種惡劣的眾生現在已經調伏，可以進入安穩寂滅的涅槃了。』佛陀告訴阿難：『生死是令人厭惡的，我今天不久就要進入涅槃。』 當時，阿難生起極大的苦惱，悲傷哭泣，淚如雨下，如同箭射入心中，悶絕倒地，在地上翻滾，說道：『世尊涅槃為何如此之快？如來滅度為何如此之急？世間的眼睛熄滅了，我以後還要和誰一起持缽？還要在誰的身邊拿著扇子站立？再也聽不到甘露之法，誰還會給我說甘露之味？我以後還要跟隨誰行走？再也見不到殊勝的日月般圓滿的面容。尊者舍利弗（Sariputra，佛陀的十大弟子之一）等大智慧的人已經進入涅槃，而佛陀如來現在又要滅度，世間一片黑暗，失去了智慧的眼睛，智慧的須彌山王（Sumeru，佛教宇宙觀中的中心山）現在要崩塌，佛樹要倒下，法橋要斷絕，法船要沉沒，法炬要熄滅，正法的日月將要墜落於地，解脫之門現在要關閉，三惡道之門現在將要打開，三阿僧祇劫所積累的法聚將要不久消沒。』 當時

【English Translation】 English version: The Buddha said, 'You should know that the Tathagata (Tathagata, an epithet of the Buddha) will soon enter parinirvana (parinirvana, the final nirvana after death). I entrust the Dharma (Dharma, the teachings of the Buddha) to you, and you should protect it well.' The second and third times were also said in the same way. 'You should know that in the land of the yakshas (yaksha, a type of guardian spirit) there are various evil yakshas, in the land of the kumbhandas (kumbhanda, a type of man-eating demon) there are evil kumbhandas, in the land of the gandharvas (gandharva, a type of celestial being) there are evil gandharvas, and in the lands of the dragons there are various evil dragons. These beings mostly give rise to anger, do not know about sin and merit, and act violently. They will destroy the unsurpassed Dharma that I have diligently cultivated for three asamkhya kalpas (asamkhya kalpa, an extremely long period of time). Therefore, I entrust you today.' At that time, the Four Heavenly Kings, as well as the yaksha generals and even the dragon generals, wept with sorrow, their faces covered in tears, and wiping their tears, they said to the Buddha, 'Why is the World Honored One's parinirvana so fast? Why is the Tathagata's passing away so sudden? It is as if being swallowed by the Mara (mara, the demon of death and temptation in Buddhism).' At this time, the World Honored One taught and instructed them with various teachings, making them happy, and then disappeared from there and appeared in Jambudvipa (Jambudvipa, the world we live in). At this time, the World Honored One thought in his heart, 'The things I had to do are now completed, the various evil beings have now been subdued, and I can enter the peaceful and tranquil nirvana.' The Buddha told Ananda, 'Birth and death are repulsive, and I will soon enter nirvana.' At that time, Ananda felt great distress, weeping with sorrow, tears falling like rain, as if an arrow had pierced his heart. He fainted and fell to the ground, rolling around, and said, 'Why is the World Honored One's parinirvana so fast? Why is the Tathagata's passing away so sudden? The eyes of the world are extinguished. Who will I hold the alms bowl with in the future? Who will I stand beside holding a fan? I will no longer hear the Dharma of nectar, who will tell me the taste of nectar? Who will I follow in the future? I will no longer see the extraordinary, moon-like, perfect face. The great wise ones like Venerable Sariputra (Sariputra, one of the ten great disciples of the Buddha) have already entered nirvana, and now the Buddha Tathagata is also about to pass away. The world is in darkness, losing the eyes of wisdom. The king of wisdom, Mount Sumeru (Sumeru, the central mountain in Buddhist cosmology), is about to collapse, the Bodhi tree is about to fall, the bridge of Dharma is about to break, the ship of Dharma is about to sink, the torch of Dharma is about to be extinguished, the sun and moon of the true Dharma are about to fall to the ground, the gate of liberation is about to close, the gates of the three evil paths are about to open, and the accumulation of Dharma gathered over three asamkhya kalpas will soon disappear.' At that time

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佛告長老阿難：「汝莫憂愁，莫復啼哭，莫大叫喚、捶胸、哽咽、悶絕、躄地。何以故？世間生者是有為法，會歸無常，欲令此法不失不壞而常住者，無有是處。」爾時，世尊種種說法，安慰勸喻示教利喜，囑法藏已默然而住。

爾時，世尊復作是念：「阿難比丘為憂愁刺深入其心，我今當拔彼憂愁刺。」告阿難言：「汝今欲見未來事不？我見來世如觀現在，當爲汝說。」

爾時，阿難偏袒右肩右膝著地，合掌向佛頂禮佛足而白佛言：「大德世尊！當爲我說，今正是時。我聞法已當奉受持廣宣流佈。」

佛告阿難：「諦聽至心，我今當說。阿難！未來之時有諸破戒比丘，身著袈裟遊行城邑，往來聚落住親里家，彼非比丘又非白衣，畜養婦妾產育男女；復有比丘住淫女家；復有比丘淫比丘尼；復有比丘貯畜金銀，造作生業以自活命；復有比丘通致使驛以自活命；復有比丘專行醫藥以自活命；復有比丘圍棋六博以自活命；復有比丘為他卜筮以自活命；復有比丘為他咒彼死屍令起，遣殺怨家以自活命；復有比丘為他誦咒驅遣鬼神，多取財物以自活命；復有比丘專行殺生以自活命；復有比丘住僧伽藍，私自費用佛法僧物以自活命；復有比丘內實犯戒外示護持，受人信施；復有比丘雖不破戒而懷慳惜，衣服、

【現代漢語翻譯】 現代漢語譯本：佛陀告訴長老阿難：『你不要憂愁，不要再哭泣，不要大聲叫喊、捶胸、哽咽、昏厥、跌倒在地。為什麼呢？世間有生之物都是有為法（因緣和合而成的法），終將歸於無常，想要讓這種法不消失不壞而常住，是沒有這種道理的。』當時，世尊用種種說法，安慰勸導，開示教誨，使他歡喜，囑咐完佛法要義后就默然不語。 當時，世尊又這樣想：『阿難比丘因為憂愁的刺深深扎入心中，我現在應當拔除他憂愁的刺。』於是告訴阿難說：『你現在想看未來之事嗎？我看到未來就像看到現在一樣，我將為你解說。』 當時，阿難偏袒右肩，右膝跪地，合掌向佛陀頂禮佛足，對佛說：『大德世尊！請為我解說，現在正是時候。我聽聞佛法后，當奉行受持，廣為宣揚。』 佛陀告訴阿難：『仔細聽，專心聽，我現在要說了。阿難！未來的時候，會有一些破戒的比丘，身穿袈裟（僧侶的法衣），在城邑、村落往來，住在親戚朋友家，他們既不是比丘也不是在家白衣，蓄養妻妾，生育子女；還有比丘住在妓女家；還有比丘與比丘尼行淫；還有比丘儲蓄金銀，從事生產經營來維持生計；還有比丘傳遞書信來維持生計；還有比丘專門行醫來維持生計；還有比丘下圍棋、玩六博來維持生計；還有比丘為他人占卜算卦來維持生計；還有比丘為他人唸咒使死屍站起來，派遣殺害仇家來維持生計；還有比丘為他人誦咒驅趕鬼神，以此獲取大量財物來維持生計；還有比丘專門殺生來維持生計；還有比丘住在僧伽藍（僧眾居住的寺院），私自花費佛法僧的財物來維持生計；還有比丘內心犯戒，外表卻裝作持戒，接受他人的供養；還有比丘雖然沒有破戒，卻心懷吝嗇，對於衣服、

【English Translation】 English version: The Buddha said to the elder Ananda, 'You should not be sorrowful, nor weep again, nor cry out loudly, beat your chest, choke with sobs, faint, or fall to the ground. Why is this? All beings in the world that are born are conditioned phenomena (samskrta-dharma), which will eventually return to impermanence. To wish that this dharma would not be lost or destroyed and would remain forever is not possible.' At that time, the World Honored One used various teachings to comfort, encourage, instruct, and delight him. After entrusting the Dharma treasury, he remained silent. At that time, the World Honored One again thought, 'The thorn of sorrow has deeply pierced the heart of the bhikkhu Ananda. I should now remove that thorn of sorrow.' He said to Ananda, 'Do you wish to see future events? I see the future as if it were the present. I will explain it to you.' At that time, Ananda bared his right shoulder, knelt on his right knee, joined his palms, bowed to the Buddha's feet, and said to the Buddha, 'Great Virtuous World Honored One! Please explain it to me. Now is the right time. After hearing the Dharma, I will uphold it, practice it, and widely propagate it.' The Buddha said to Ananda, 'Listen carefully and attentively. I will now speak. Ananda! In the future, there will be some bhikkhus who have broken the precepts, wearing the kasaya (monk's robe), going to and fro in cities and villages, staying in the homes of relatives and friends. They are neither bhikkhus nor laypeople, keeping wives and concubines, and having children. There will also be bhikkhus living in brothels; there will also be bhikkhus having sexual relations with bhikkhunis; there will also be bhikkhus storing up gold and silver, engaging in business to support themselves; there will also be bhikkhus acting as messengers to support themselves; there will also be bhikkhus specializing in medicine to support themselves; there will also be bhikkhus playing chess and liubo to support themselves; there will also be bhikkhus telling fortunes for others to support themselves; there will also be bhikkhus chanting mantras for others to make corpses rise and send them to kill enemies to support themselves; there will also be bhikkhus chanting mantras for others to drive away ghosts and spirits, and taking much wealth to support themselves; there will also be bhikkhus specializing in killing to support themselves; there will also be bhikkhus living in sangharamas (monasteries), privately spending the property of the Buddha, Dharma, and Sangha to support themselves; there will also be bhikkhus who inwardly break the precepts but outwardly pretend to uphold them, receiving offerings from others; there will also be bhikkhus who, although not breaking the precepts, are stingy and miserly with clothing,

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飲食，及以鄙吝眾僧之物不與客僧；復有比丘雖不破戒，吝惜眾僧房舍、床座不與客僧；復有比丘雖不破戒，為諸檀越供養禮拜多得財利，其心不欲令余比丘受人信施，唯欲自受；復有比丘實非羅漢，而常詐稱得羅漢果，欲令人知我是羅漢；復有比丘多受檀越四事供養，內無實德唯增貪心，但為活命不為修道；復有比丘興利商賈以自養活；復有比丘專行偷盜以自養活；復有比丘畜養象、馬、駝、驢、牛、羊，乃至賣買以自養活；復有比丘販賣奴婢以自養活；復有比丘屠殺牛、羊以自養活；復有比丘受募入陣，征戰討伐多殺眾人以求勛賞；復有比丘穿逾墻壁，盜他財物以自活命；復有比丘專行劫奪，攻破城邑及與聚落以自活命；復有比丘毀壞佛塔，取其寶物以自活命。如是無量地獄因緣，捨命之後皆墮地獄。

「阿難！譬如師子命絕身死，若空、若地、若水、若陸，所有眾生不敢食彼師子身肉，唯師子身自生諸蟲，還自啖食師子之肉。阿難！我之佛法非余能壞，是我法中諸惡比丘猶如毒刺，破我三阿僧祇劫積行勤苦所集佛法。阿難！譬如有人入于大海，至寶渚中多取寶物置於船上，欲渡大海于中沉沒。佛之正法如彼寶船，當來破戒諸惡比丘多樂造作種種惡業，滅我佛法沉沒不現。

「阿難！如來涅槃不久之

【現代漢語翻譯】 現代漢語譯本：'飲食方面，以及吝嗇僧眾的物品不給來客僧人；還有比丘雖然不破戒，卻吝惜僧眾的房舍、床鋪不給來客僧人；還有比丘雖然不破戒，因為接受施主的供養禮拜而得到很多財利，心裡不希望其他比丘接受別人的佈施，只想自己接受；還有比丘實際上不是羅漢（Arhat，已證悟的聖者），卻常常假裝自己證得了羅漢果，想讓別人知道自己是羅漢；還有比丘接受施主大量的四事供養（衣物、飲食、住所、醫藥），內心沒有真實的德行，只是增長貪心，只爲了活命而不是爲了修行；還有比丘從事商業買賣來養活自己；還有比丘專門偷盜來養活自己；還有比丘畜養象、馬、駱駝、驢、牛、羊，甚至進行買賣來養活自己；還有比丘販賣奴婢來養活自己；還有比丘屠殺牛羊來養活自己；還有比丘接受招募進入軍隊，參與征戰討伐，殺害很多人來求取功勛賞賜；還有比丘穿墻越壁，偷盜別人的財物來維持生命；還有比丘專門進行搶劫，攻破城池和村落來維持生命；還有比丘毀壞佛塔，拿走裡面的寶物來維持生命。像這樣無量的地獄因緣，捨棄生命之後都會墮入地獄。 『阿難（Ananda，佛陀的十大弟子之一）！譬如獅子生命終結死去，無論在空中、地上、水裡、陸地，所有的眾生都不敢吃那獅子的肉，只有獅子身體自己生出的蟲子，反過來吃獅子的肉。阿難！我的佛法不是被外人破壞的，而是我佛法中的那些惡比丘，就像毒刺一樣，破壞我三大阿僧祇劫（asamkhya kalpa，極長的時間單位）積累修行所成就的佛法。阿難！譬如有人進入大海，到達寶藏之地，取了很多寶物放在船上，想要渡過大海，結果船在途中沉沒。佛的正法就像那艘寶船，未來那些破戒的惡比丘，喜歡造作各種惡業，會滅掉我的佛法，使其沉沒不現。』 『阿難！如來（Tathagata，佛陀的稱號）涅槃（Nirvana，佛教的最高境界）不久之後，'

【English Translation】 English version: 'Regarding food and drink, and being stingy with the Sangha's (monastic community) belongings, not giving them to visiting monks; also, there are monks who, though not breaking precepts, are stingy with the Sangha's lodgings and bedding, not giving them to visiting monks; also, there are monks who, though not breaking precepts, receive much wealth and profit from the offerings and worship of donors, and in their hearts do not wish other monks to receive the faith offerings of others, desiring only to receive them themselves; also, there are monks who are not actually Arhats (enlightened beings), but constantly falsely claim to have attained the fruit of Arhatship, wishing to make others know that they are Arhats; also, there are monks who receive abundant four requisites (clothing, food, lodging, and medicine) from donors, but have no real virtue within, only increasing their greed, living only for the sake of survival and not for the sake of cultivation; also, there are monks who engage in trade and commerce to support themselves; also, there are monks who specialize in stealing to support themselves; also, there are monks who raise elephants, horses, camels, donkeys, cows, and sheep, even selling them to support themselves; also, there are monks who sell slaves to support themselves; also, there are monks who slaughter cows and sheep to support themselves; also, there are monks who accept recruitment into the army, participating in campaigns and conquests, killing many people to seek merit and rewards; also, there are monks who break through walls, stealing the property of others to sustain their lives; also, there are monks who specialize in robbery, attacking and destroying cities and villages to sustain their lives; also, there are monks who destroy stupas (Buddhist shrines), taking the treasures within to sustain their lives. Such are the immeasurable causes of hell, and after abandoning life, they will all fall into hell.' 'Ananda (one of the Buddha's ten principal disciples)! It is like when a lion's life ends and it dies, whether in the sky, on the ground, in the water, or on land, all living beings dare not eat the flesh of that lion, only the insects that are born from the lion's own body, in turn, eat the lion's flesh. Ananda! My Dharma (Buddhist teachings) is not destroyed by outsiders, but it is the evil monks within my Dharma, like poisonous thorns, who destroy the Dharma that I have accumulated through diligent practice over three asamkhya kalpas (immeasurably long periods of time). Ananda! It is like a person who enters the great ocean, reaches a treasure island, takes many treasures and places them on a ship, wanting to cross the great ocean, but the ship sinks in the middle of the journey. The true Dharma of the Buddha is like that treasure ship, and in the future, those evil monks who break the precepts, delighting in creating all kinds of evil deeds, will extinguish my Dharma, causing it to sink and disappear.' 'Ananda! Soon after the Tathagata (the Buddha's title) enters Nirvana (the ultimate state of enlightenment),'

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間正法當亂，正法亂已，復有種種諸惡比丘出現於世，不信如來得證無漏寂滅涅槃，況覆信有世間餘人得阿羅漢入涅槃者。阿難！如來所有正法名味句義所謂修多羅、祇夜、鞞迦曷羅、伽陀、憂陀那、尼陀那、阿波陀那、伊帝鼻利多伽、阇多迦、裴富略、阿浮陀達摩、優波提舍，十二部經為惡比丘之所毀滅，彼諸人等，樂作文章綺飾言辭。多有如是諸惡比丘，破我佛法。」

爾時阿難白佛言：「世尊！當來之世，如是破戒諸惡比丘而出生耶？」

佛言：「如是，如是！阿難！未來之世當有如是諸惡比丘出現於世，雖披法服剃除鬚髮，破我佛法。」

爾時阿難作如是念：「以佛力故，可令我見未來之世如是事不？」

爾時，如來以神通力，即令阿難悉見未來諸惡比丘，以兒坐膝置婦其傍。復見種種諸非法事。爾時，阿難見此事已，心大怖畏身毛皆豎，即白佛言：「世尊！如來速入涅槃，今正是時，何用見此未來之世如是惡事？」

佛告阿難：「汝意云何？如來向說諸惡比丘惡業報果，豈是餘人所能知不？」

阿難白佛言：「世尊！唯有如來，乃能知此未來之世諸惡業報。」

佛言：「善哉，善哉！阿難！實如汝說，唯有如來乃能知之。阿難！汝今頗見佛未涅槃諸惡比丘圍繞

【現代漢語翻譯】 現代漢語譯本：當正法衰落混亂時，正法混亂之後，會有各種邪惡的比丘（佛教出家人）出現在世上，他們不相信如來（佛陀）已經證得無漏寂滅的涅槃（佛教的最高境界），更何況相信世間其他人能證得阿羅漢（斷絕煩惱的聖人）而入涅槃。阿難！如來所有的正法，包括其名稱、意義、語句，也就是修多羅（經）、祇夜（偈頌）、鞞迦曷羅（記說）、伽陀（諷誦）、憂陀那（自說）、尼陀那（因緣）、阿波陀那（譬喻）、伊帝鼻利多伽（本事）、阇多迦（本生）、裴富略（方廣）、阿浮陀達摩（未曾有法）、優波提舍（論議），這十二部經會被邪惡的比丘所毀滅。那些人喜歡寫作華麗的文章，用虛飾的言辭。會有很多這樣的邪惡比丘，破壞我的佛法。」， 那時，阿難對佛說：『世尊！未來的時代，真的會有這樣破戒的邪惡比丘出現嗎？』 佛說：『是的，是的！阿難！未來的時代會有這樣的邪惡比丘出現在世上，他們雖然披著僧袍，剃除了鬚髮，卻會破壞我的佛法。』 那時，阿難心中想：『憑藉佛陀的力量，或許我可以看見未來時代發生這樣的事情嗎？』 這時，如來用神通力，讓阿難看見了未來那些邪惡的比丘，他們讓孩子坐在膝上，妻子在身旁。還看見了種種非法的事情。那時，阿難看見這些事情后，心中非常恐懼，汗毛都豎了起來，立刻對佛說：『世尊！如來您還是快點進入涅槃吧，現在正是時候，何必看見未來時代這些邪惡的事情呢？』 佛告訴阿難：『你覺得怎麼樣？我之前說的那些邪惡比丘的惡業報應，難道是其他人能夠知道的嗎？』 阿難對佛說：『世尊！只有如來您，才能知道未來時代這些惡業的報應。』 佛說：『說得好，說得好！阿難！確實像你所說，只有如來才能知道。阿難！你現在看見我還沒涅槃，那些邪惡的比丘圍繞著我嗎？』

【English Translation】 English version: When the true Dharma is in decline and chaos, and after the true Dharma has become chaotic, various evil Bhikkhus (Buddhist monks) will appear in the world. They will not believe that the Tathagata (Buddha) has attained Anuttara-samyak-sambodhi (the highest state of enlightenment) and Nirvana (the ultimate state of peace), let alone believe that others in the world can attain Arhatship (a saint who has extinguished all defilements) and enter Nirvana. Ananda! All the true Dharma of the Tathagata, including its names, meanings, and phrases, namely Sutra (scriptures), Geya (verses), Vyakarna (explanations), Gatha (hymns), Udana (spontaneous utterances), Nidana (causes), Avadana (parables), Itivuttaka (sayings), Jataka (birth stories), Vaipulya (extensive teachings), Adbhuta-dharma (miraculous teachings), and Upadesha (commentaries), these twelve divisions of scriptures will be destroyed by evil Bhikkhus. Those people will enjoy writing flowery articles and using embellished words. There will be many such evil Bhikkhus who will destroy my Buddha-dharma. At that time, Ananda said to the Buddha, 'World Honored One! In the future, will such evil Bhikkhus who break the precepts really appear?' The Buddha said, 'Yes, yes! Ananda! In the future, there will be such evil Bhikkhus appearing in the world. Although they wear monastic robes and shave their heads and beards, they will destroy my Buddha-dharma.' At that time, Ananda thought, 'By the power of the Buddha, perhaps I can see such things happening in the future?' Then, the Tathagata, using his supernatural power, allowed Ananda to see the evil Bhikkhus of the future, with their children sitting on their laps and their wives by their sides. He also saw various unlawful things. When Ananda saw these things, his heart was filled with great fear, and his hair stood on end. He immediately said to the Buddha, 'World Honored One! It is time for the Tathagata to enter Nirvana quickly. Why see such evil things of the future?' The Buddha said to Ananda, 'What do you think? The retribution of evil deeds of those evil Bhikkhus that I mentioned earlier, is it something that others can know?' Ananda said to the Buddha, 'World Honored One! Only the Tathagata can know the retribution of these evil deeds in the future.' The Buddha said, 'Well said, well said! Ananda! It is indeed as you say, only the Tathagata can know. Ananda! Do you now see that I have not yet entered Nirvana, and that those evil Bhikkhus are surrounding me?'

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如來為說法不？」

阿難白言：「無如是事。」

佛言：「阿難！善哉，善哉！如汝所說。如來現在實無如是諸惡比丘圍繞如來佛為說法。」佛言：「阿難！未來之世，多有在家白衣得生天上，多有出家之人墮于地獄、餓鬼、畜生。」復告阿難：「善惡之業終不敗亡。我於過去曾作商主，入于大海活多人故手殺一人，以是業緣乃至成佛，猶尚身受金鏘之報。」

爾時，帝釋天王與三十三天眾，疾至佛所，頂禮佛足卻住一面。炎摩天王與百萬億炎摩天眾，疾至佛所，頂禮佛足卻坐一面。刪兜率陀天王與百萬億刪兜率陀天眾，疾至佛所頂禮佛足卻坐一面。化樂天王與百萬億化樂天眾，疾至佛所，頂禮佛足卻坐一面。他化自在天王與百萬億他化自在天眾，疾至佛所，頂禮佛足卻坐一面。爾時，毗摩質多羅阿修羅王與百萬億阿修羅眾，疾至佛所，頂禮佛足卻坐一面。爾時，娑伽羅龍王與百萬億龍眾，疾至佛所頂禮佛足卻坐一面。皆於一念一剎那一無虛律多頃，諸天、阿修羅、迦樓羅、乾闥婆、緊陀羅、摩睺羅伽等，于虛空中遍滿十二由旬，皆為最後見如來故。

爾時，佛告阿難：「此道場菩提樹最勝殊妙，過去諸佛皆於此處，證阿耨多羅三藐三菩提。未來諸佛亦於此處，得阿耨多羅三藐三菩提。現在

【現代漢語翻譯】 現代漢語譯本： 『如來會說法嗎？』 阿難回答說：『沒有這樣的事。』 佛說：『阿難！說得好，說得好！正如你所說。如來現在確實沒有被這些惡劣的比丘圍繞著，如來佛也不會為他們說法。』佛說：『阿難！未來的世間，會有很多在家的白衣人得以往生天上，也會有很多出家之人墮入地獄、餓鬼、畜生道。』又告訴阿難：『善惡的業報最終不會消失。我過去曾經做過商隊的首領，爲了救活很多人而親手殺了一個人，因為這個業緣，乃至成佛，仍然要承受金鏘的果報。』 當時，帝釋天王和三十三天的大眾，迅速來到佛的住所，頂禮佛足後退到一旁站立。炎摩天王和百萬億炎摩天眾，迅速來到佛的住所，頂禮佛足後退到一旁坐下。刪兜率陀天王和百萬億刪兜率陀天眾，迅速來到佛的住所，頂禮佛足後退到一旁坐下。化樂天王和百萬億化樂天眾，迅速來到佛的住所，頂禮佛足後退到一旁坐下。他化自在天王和百萬億他化自在天眾，迅速來到佛的住所，頂禮佛足後退到一旁坐下。當時，毗摩質多羅（Vimacitara）阿修羅王和百萬億阿修羅眾，迅速來到佛的住所，頂禮佛足後退到一旁坐下。當時，娑伽羅（Sagara）龍王和百萬億龍眾，迅速來到佛的住所，頂禮佛足後退到一旁坐下。在極短的時間內，諸天、阿修羅、迦樓羅（Garuda）、乾闥婆（Gandharva）、緊陀羅（Kinnara）、摩睺羅伽（Mahoraga）等，在虛空中遍佈十二由旬，都是爲了最後一次見到如來。 當時，佛告訴阿難：『這個道場的菩提樹是最殊勝美妙的，過去諸佛都是在這裡證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。未來諸佛也都會在這裡，證得阿耨多羅三藐三菩提。現在』

【English Translation】 English version: 'Does the Tathagata preach the Dharma?' Ananda replied, 'There is no such thing.' The Buddha said, 'Ananda! Well said, well said! As you have said. The Tathagata is not now surrounded by these evil Bhikkhus, nor does the Tathagata Buddha preach the Dharma for them.' The Buddha said, 'Ananda! In the future world, many lay white-clothed people will be reborn in the heavens, and many who have left home will fall into hell, hungry ghosts, and animals.' He further told Ananda, 'The karma of good and evil will never perish. In the past, I was once the leader of a merchant caravan, and in order to save many people, I personally killed one person. Because of this karmic connection, even after becoming a Buddha, I still have to endure the retribution of the golden staff.' At that time, King Sakra (Indra) and the assembly of the Thirty-three Heavens quickly arrived at the Buddha's place, bowed at the Buddha's feet, and stood to one side. King Yama and a million billion Yama heavenly beings quickly arrived at the Buddha's place, bowed at the Buddha's feet, and sat to one side. King Santusita and a million billion Santusita heavenly beings quickly arrived at the Buddha's place, bowed at the Buddha's feet, and sat to one side. King Sunirmita and a million billion Sunirmita heavenly beings quickly arrived at the Buddha's place, bowed at the Buddha's feet, and sat to one side. King Paranirmita-vasavartin and a million billion Paranirmita-vasavartin heavenly beings quickly arrived at the Buddha's place, bowed at the Buddha's feet, and sat to one side. At that time, King Vimacitara (Vimacitara) of the Asuras and a million billion Asura beings quickly arrived at the Buddha's place, bowed at the Buddha's feet, and sat to one side. At that time, King Sagara (Sagara) of the Nagas and a million billion Naga beings quickly arrived at the Buddha's place, bowed at the Buddha's feet, and sat to one side. In an instant, the gods, Asuras, Garudas (Garuda), Gandharvas (Gandharva), Kinnaras (Kinnara), Mahoragas (Mahoraga), and others filled the space for twelve yojanas, all for the sake of seeing the Tathagata for the last time. At that time, the Buddha said to Ananda, 'This Bodhi tree in this Bodhimanda is the most excellent and wonderful. All the Buddhas of the past attained Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment) here. All the Buddhas of the future will also attain Anuttara-samyak-sambodhi here. Now'

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我身又於此處，破十八億魔軍得阿耨多羅三藐三菩提。如是，阿難！我今不久當般涅槃。複次，阿難！藍比尼園最勝最妙，是佛如來最後生處。複次，阿難！摩耶夫人是大福德，乃能生出人中之寶。複次，阿難！凈飯國王是大福德，乃作一切諸眾生中最勝寶父。複次，阿難！毗舍離城比嗜離國最勝最妙，王舍大城摩伽陀國最勝最妙，七庵婆羅樹處亦妙，瞿耽摩若尼俱陀樹處亦勝亦妙，裴啰多豆啰多豆啰尼憩處亦勝亦妙；力士生地，乃是過去轉輪聖王解寶天冠，在此安置辟支佛塔，是我焚身最勝妙地。複次，阿難！此閻浮提最勝好處，眾生於中樂貪壽命，是故我今於此涅槃。我於三阿僧祇劫所集之法不久當滅。」

爾時，世尊慰喻阿難，令心歡喜除其愁刺。付囑法已，告阿難言：「吾今與汝可往諸國。」阿難唯然受如來教。

爾時世尊至波波城，所應度者皆悉度訖。復往諸國教化無量百億那由他眾生，皆成就已。爾時，阿難隨從佛行，如是次第至摩伽陀國道場菩提之樹，世尊繞樹作六匝已，即于樹下結加趺坐。佛告阿難：「如來不久后十五日當般涅槃。」爾時，諸天、阿修羅、迦樓羅、乾闥婆、緊那羅、摩睺羅伽等，作如是念：「如來不久於十五日當般涅槃，我等皆當最後禮拜。」

佛告阿難：「莫

【現代漢語翻譯】 現代漢語譯本：我（佛陀）又在這裡，破除了十八億魔軍，證得了阿耨多羅三藐三菩提（無上正等正覺）。阿難！是這樣的，我如今不久將要般涅槃（入滅）。再者，阿難！藍毗尼園是最殊勝最美好的地方，是佛陀如來最後降生之處。再者，阿難！摩耶夫人（佛陀的生母）是大福德之人，才能生出人中之寶（佛陀）。再者，阿難！凈飯國王（佛陀的父親）是大福德之人，才能成為一切眾生中最殊勝的寶父。再者，阿難！毗舍離城（古印度城市）比嗜離國（古印度國家）最殊勝最美好，王舍大城（古印度城市）摩伽陀國（古印度國家）最殊勝最美好，七庵婆羅樹處也很美好，瞿曇摩若尼俱陀樹處也殊勝美好，裴啰多豆啰多豆啰尼憩處也殊勝美好；力士生地，是過去轉輪聖王（擁有統治世界的理想君主）解下寶天冠，在此安置辟支佛塔（獨覺佛的塔），是我焚身最殊勝美好的地方。再者，阿難！這閻浮提（我們所居住的世界）是最殊勝美好的地方，眾生在這裡貪戀壽命，因此我如今在這裡涅槃。我於三阿僧祇劫（極長的時間單位）所積累的佛法不久將要滅盡。」 當時，世尊安慰阿難，使他內心歡喜，消除他的憂愁。囑咐完佛法后，告訴阿難說：『我如今可以和你一起前往各國。』阿難恭敬地接受了如來的教誨。 當時，世尊到達波波城（古印度城市），所有應該被度化的人都已度化完畢。又前往各國教化了無量百億那由他（極大的數字）的眾生，都已成就。當時，阿難跟隨佛陀行走，這樣依次到達摩伽陀國（古印度國家）道場菩提樹下，世尊繞樹走了六圈后，就在樹下結跏趺坐。佛陀告訴阿難：『如來不久后十五天將要般涅槃。』當時，諸天、阿修羅（非天神）、迦樓羅（金翅鳥）、乾闥婆（天樂神）、緊那羅（歌神）、摩睺羅伽（大蟒神）等，都這樣想：『如來不久后十五天將要般涅槃，我們都應當最後禮拜。』 佛陀告訴阿難：『不要這樣想。』

【English Translation】 English version: I (the Buddha), again here, having broken through eighteen billion demon armies, attained Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). Thus, Ananda! It is so, I will soon enter Parinirvana (final passing away). Furthermore, Ananda! Lumbini Garden is the most supreme and wonderful place, it is the final birthplace of the Tathagata (Buddha). Furthermore, Ananda! Maya (Buddha's mother) was of great merit, that she was able to give birth to the treasure among men (Buddha). Furthermore, Ananda! King Suddhodana (Buddha's father) was of great merit, that he became the most supreme and precious father among all beings. Furthermore, Ananda! The city of Vaishali (ancient Indian city) is the most supreme and wonderful in the country of Vriji (ancient Indian state), the great city of Rajgir (ancient Indian city) in the country of Magadha (ancient Indian state) is the most supreme and wonderful, the place of the seven mango trees is also wonderful, the place of the Gautama Nyagrodha tree is also supreme and wonderful, the resting place of the Bhadra-todra-todra-ni is also supreme and wonderful; the birthplace of the strongman, where the past Chakravartin King (ideal ruler of the world) removed his jeweled crown, and placed a Pratyekabuddha stupa (stupa of a solitary Buddha), is the most supreme and wonderful place where I will burn my body. Furthermore, Ananda! This Jambudvipa (the world we live in) is the most supreme and wonderful place, beings here are attached to life, therefore I will enter Nirvana here. The Dharma that I have accumulated over three Asankhyeya kalpas (extremely long time units) will soon be extinguished.』 At that time, the World Honored One comforted Ananda, making his heart joyful and removing his sorrow. Having entrusted the Dharma, he said to Ananda, 『I can now go with you to various countries.』 Ananda respectfully accepted the Tathagata's teachings. At that time, the World Honored One arrived at the city of Pava (ancient Indian city), and all those who should be converted were converted. He then went to various countries and taught countless billions of nayutas (extremely large numbers) of beings, and all were accomplished. At that time, Ananda followed the Buddha, and in this order, they arrived at the Bodhi tree in the Magadha country (ancient Indian state). The World Honored One walked around the tree six times, and then sat in full lotus posture under the tree. The Buddha said to Ananda, 『The Tathagata will enter Parinirvana in fifteen days.』 At that time, the Devas (gods), Asuras (demigods), Garudas (mythical birds), Gandharvas (celestial musicians), Kinnaras (mythical beings), and Mahoragas (great serpents), all thought, 『The Tathagata will enter Parinirvana in fifteen days, we should all pay our final respects.』 The Buddha said to Ananda, 『Do not think like that.』

---

作是念：『謂佛世尊有貪、瞋、癡讚歎於此閻浮提處。而如來者離貪、瞋、癡。此三界處是眾生生處，於三界中而此欲界，是諸眾生習三惡業，又造人身及與天業，色界無色界業，乃至非想非非想業。』」說此語已，佛起于座。即時此地六種震動，無量百千萬億那由他諸天，于虛空中憂愁啼哭作如是言：「如是眾生中寶，不久當滅。」

蓮華面經卷上 大正藏第 12 冊 No. 0386 蓮華面經

蓮華面經卷下

隨天竺三藏那連提耶舍譯

爾時，世尊離菩提樹。毗沙門王共百萬億夜叉之眾，同時舉聲悲啼雨淚以手抆淚，而說偈言：

「如來容色甚微妙，　　超勝眾生無比者； 　如是莊嚴殊特身，　　不久之間當滅度。」

爾時，帝釋天王復與百千億三十三天眾，同時舉聲悲泣雨淚以手抆淚，而說偈言：

「如來面相正圓滿，　　形色殊勝于日月； 　一切人天應供者，　　我等不復得瞻見。」

爾時，須焰摩天王與百萬億須焰摩天眾，同時舉聲悲泣雨淚以手抆淚而說偈言：

「人中精進最雄猛，　　威力能破諸魔軍； 　苷蔗種中釋師子，　　今為無常所食啖。」

爾時，刪兜率陀天覆與百萬億刪兜率陀天眾，同時舉聲悲泣雨淚以手抆淚，而說偈言：

【現代漢語翻譯】 現代漢語譯本 他這樣想：『說佛陀世尊在閻浮提（Jambudvipa，指我們所居住的這個世界）這個地方，有貪、嗔、癡這些煩惱，並讚歎這些。然而如來（Tathagata，佛的稱號）是遠離貪、嗔、癡的。這三界（欲界、色界、無色界）是眾生出生的地方，在這三界中，欲界是眾生習慣造作三種惡業的地方，也造作人身和天界的業，以及無業，乃至非想非非想處的業。』說完這些話，佛陀從座位上站了起來。當時，大地發生六種震動，無數百千萬億那由他（Nayuta，數量單位，表示極大的數目）諸天在虛空中憂愁啼哭，這樣說道：『像這樣的眾生中的珍寶，不久就要滅度了。』

《蓮華面經》捲上 大正藏第12冊 No. 0386 《蓮華面經》

《蓮華面經》卷下

隨天竺三藏那連提耶舍（Narendrayasas，譯者名）譯

這時，世尊離開了菩提樹。毗沙門王（Vaisravana，佛教護法神）和百萬億夜叉（Yaksa，一種鬼神）大眾，同時舉聲悲啼，淚如雨下，用手擦拭眼淚，並說了偈頌：

『如來的容貌非常微妙，超越一切眾生，無與倫比； 這樣莊嚴殊勝的身體，不久之後就要滅度了。』

這時，帝釋天王（Indra，天界之主）又和百千億三十三天（Trayastrimsa，欲界六天之一）的大眾，同時舉聲悲泣，淚如雨下，用手擦拭眼淚，並說了偈頌：

『如來的面相端正圓滿，形色殊勝于日月； 一切人天都應供養的，我們再也無法瞻仰見到了。』

這時，須焰摩天王（Suyama，欲界六天之一）和百萬億須焰摩天的大眾，同時舉聲悲泣，淚如雨下，用手擦拭眼淚，並說了偈頌：

『人中最精進、最雄猛的，威力能夠摧破一切魔軍； 甘蔗種中的釋迦獅子（Sakya-simha，佛的稱號），如今卻被無常所吞噬。』

這時，刪兜率陀天（Tusita，欲界六天之一）又和百萬億刪兜率陀天的大眾，同時舉聲悲泣，淚如雨下，用手擦拭眼淚，並說了偈頌：

【English Translation】 English version He thought thus: 『It is said that the Buddha, the World Honored One, in this Jambudvipa (the world we live in), has greed, hatred, and delusion, and praises these. However, the Tathagata (an epithet of the Buddha) is free from greed, hatred, and delusion. These three realms (the desire realm, the form realm, and the formless realm) are the places where sentient beings are born. Among these three realms, the desire realm is where sentient beings are accustomed to committing three evil deeds, and also create the karma of human bodies and heavenly realms, as well as no karma, and even the karma of the realm of neither perception nor non-perception.』 Having said these words, the Buddha rose from his seat. At that moment, the earth shook in six ways, and countless hundreds of millions of nayutas (a unit of large numbers) of devas (gods) in the sky wept with sorrow, saying: 『Such a treasure among sentient beings will soon pass away.』

The Lotus Face Sutra, Volume 1 Taisho Tripitaka Volume 12, No. 0386, The Lotus Face Sutra

The Lotus Face Sutra, Volume 2

Translated by Narendrayasas (translator's name) of Tianzhu (India)

At that time, the World Honored One departed from the Bodhi tree. Vaisravana (a Buddhist guardian deity) and a million billion yakshas (a type of spirit) simultaneously raised their voices in lamentation, tears falling like rain, wiping their tears with their hands, and spoke in verse:

『The Tathagata』s appearance is extremely subtle, surpassing all sentient beings, incomparable; Such a majestic and extraordinary body will soon pass away.』

At that time, Indra (the king of the gods) also, with hundreds of millions of Trayastrimsa (one of the six heavens of the desire realm) devas, simultaneously raised their voices in lamentation, tears falling like rain, wiping their tears with their hands, and spoke in verse:

『The Tathagata』s face is perfectly round and full, its form and color surpassing the sun and moon; He who should be offered to by all humans and devas, we will no longer be able to behold.』

At that time, Suyama (one of the six heavens of the desire realm) and a million billion Suyama devas, simultaneously raised their voices in lamentation, tears falling like rain, wiping their tears with their hands, and spoke in verse:

『The most diligent and courageous among humans, whose power can destroy all the armies of Mara (demon); The Sakya-simha (an epithet of the Buddha) from the sugarcane lineage, is now consumed by impermanence.』

At that time, Tusita (one of the six heavens of the desire realm) and a million billion Tusita devas, simultaneously raised their voices in lamentation, tears falling like rain, wiping their tears with their hands, and spoke in verse:

---

「見者無厭如藥王，　　出世猶如大明燈； 　如是智眼今滅度，　　世間當復皆闇冥。」

是時，化樂天王復與百萬億化樂天眾，同時舉聲悲泣雨淚以手抆淚，而說偈言：

「安步不動勝師子，　　面貌圓滿過月形； 　更不履行於此地，　　千輻相跡不復見。」

是時，魔王他化自在天王，心大歡喜安隱快樂，復與百萬億他化自在天眾，疾至佛所合掌向佛。而說偈言：

「諸惡眾生已調伏，　　大粗獷盡永無餘； 　何故猶住於世間，　　唯愿如來速涅槃。」

是時，大梵天王瞋彼魔王，作如是言：「咄哉！魔王大惡眾生。諸佛如來是最勝寶，汝今云何欲令世尊速入涅槃？」

爾時，大梵天王復與百萬億諸梵天眾，同時舉聲悲泣雨淚以手抆淚，而說偈言：

「於此現在及未來，　　梵天世界余天處； 　初未曾見如佛身，　　清凈滿足端嚴面。」

爾時，毗摩質多阿修羅王復與百萬億阿修羅眾，同時舉聲悲泣雨淚以手抆淚，而說偈言：

「佛色功德無有量，　　無有能盡其邊際； 　利益修羅及余趣，　　今若滅度世間空。」

是時，娑伽羅龍王與百萬億諸龍眾等，同時舉聲悲泣雨淚以手抆淚，而說偈言：

「伊羅缽象數滿千，　　不比如來一節力； 　如

【現代漢語翻譯】 現代漢語譯本 『見到您的人都不會感到厭倦，如同藥王一般，您出世就像一盞明燈照亮世界； 如今，如此智慧的眼睛即將熄滅，世間將再次陷入黑暗之中。』

這時，化樂天王（Nirmanarati Deva Raja）和百萬億化樂天眾（Nirmanarati Devas），同時放聲悲泣，淚如雨下，用手擦拭眼淚，並說偈頌：

『您安穩行走，如同雄獅一般威嚴，您的面容圓滿，勝過月亮的光輝； 您將不再行走在這片土地上，千輻輪相的足跡將不再可見。』

這時，魔王他化自在天王（Paranirmitavasavartin Deva Raja），心中感到無比歡喜和安寧，他和百萬億他化自在天眾（Paranirmitavasavartin Devas），迅速來到佛陀面前，合掌向佛。並說偈頌：

『那些邪惡的眾生已經被調伏，粗暴的習氣已經完全消除； 為何還要停留在世間，只願如來佛陀速速進入涅槃。』

這時，大梵天王（Maha Brahma Deva Raja）對魔王感到憤怒，這樣說道：『咄！魔王，你真是個大惡之人。諸佛如來是最為殊勝的珍寶，你現在怎麼想要讓世尊速速進入涅槃？』

爾時，大梵天王和百萬億梵天眾（Brahma Devas），同時放聲悲泣，淚如雨下，用手擦拭眼淚，並說偈頌：

『無論現在還是未來，在梵天世界和其他天界； 從未見過像佛陀這樣，清凈圓滿，莊嚴的面容。』

這時，毗摩質多阿修羅王（Vemacitrin Asura Raja）和百萬億阿修羅眾（Asuras），同時放聲悲泣，淚如雨下，用手擦拭眼淚，並說偈頌：

『佛陀的功德和光輝無量無邊，沒有人能夠窮盡其邊際； 利益了阿修羅和其他眾生，如今如果滅度，世間將一片空虛。』

這時，娑伽羅龍王（Sagara Naga Raja）和百萬億龍眾（Nagas）等，同時放聲悲泣，淚如雨下，用手擦拭眼淚，並說偈頌：

『即使有上千頭伊羅缽象（Airavata），也不如如來一節指頭的力量；』

【English Translation】 English version 'Those who see you are never satiated, like the king of medicine, your appearance in the world is like a great lamp illuminating all; Now, such a wise eye is about to be extinguished, and the world will once again fall into darkness.'

At that time, the Nirmanarati Deva Raja and a million billion Nirmanarati Devas, simultaneously raised their voices in sorrow, weeping tears like rain, wiping their tears with their hands, and spoke in verses:

'You walk steadily, like a majestic lion, your face is full and round, surpassing the moon's radiance; You will no longer walk on this earth, and the traces of your thousand-spoked wheel will no longer be seen.'

At that time, the Paranirmitavasavartin Deva Raja, the king of demons, felt great joy and peace in his heart, and he and a million billion Paranirmitavasavartin Devas, quickly arrived before the Buddha, joining their palms in reverence. And spoke in verses:

'Those evil beings have been subdued, and their coarse habits have been completely eliminated; Why do you still remain in the world, we only wish that the Tathagata Buddha would quickly enter Nirvana.'

At that time, the Maha Brahma Deva Raja was angry with the demon king, and said: 'Hmph! Demon king, you are a great evil being. The Buddhas Tathagatas are the most supreme treasures, how can you now want the World Honored One to quickly enter Nirvana?'

Then, the Maha Brahma Deva Raja and a million billion Brahma Devas, simultaneously raised their voices in sorrow, weeping tears like rain, wiping their tears with their hands, and spoke in verses:

'Whether now or in the future, in the Brahma world and other heavenly realms; Never have we seen a face as pure, complete, and dignified as the Buddha's.'

At that time, the Vemacitrin Asura Raja and a million billion Asuras, simultaneously raised their voices in sorrow, weeping tears like rain, wiping their tears with their hands, and spoke in verses:

'The Buddha's merits and radiance are immeasurable, and no one can exhaust their boundaries; Benefiting the Asuras and other beings, if you now pass away, the world will be empty.'

At that time, the Sagara Naga Raja and a million billion Nagas, simultaneously raised their voices in sorrow, weeping tears like rain, wiping their tears with their hands, and spoke in verses:

'Even if there were a thousand Airavata elephants, they would not be equal to the strength of one finger joint of the Tathagata;'

---

是大力雄猛者，　　今為無常所破壞。」

是時，毗留勒叉天王與百萬億鳩槃荼眾，同時舉聲悲泣雨淚以手抆淚，而說偈言：

「南無大覺妙蓮花，　　從彼清凈戒池生； 　示現無常不久相，　　今當傾墜永寂滅。」

是時，毗留博叉天王與百萬億諸龍眾等，同時舉聲悲泣雨淚以手抆淚，而說偈言：

「如來面形如滿月，　　光明照曜猶日輪； 　如是不久住於世，　　示為無常所吞食。」

是時，毗沙門天王與百萬億夜叉眾，同時舉聲悲泣雨淚以手抆淚，而說偈言：

「佛身金色最殊妙，　　三十二相自莊嚴； 　不久當爲無常力，　　破壞清凈大牟尼。」

爾時，提頭賴吒天王與百萬億龍眾，同時舉聲悲泣雨淚以手抆淚，而說偈言：

「如來身色甚希有，　　於三界中無有比； 　如是不久當滅度，　　為彼無常之所罥。」

爾時，大夜叉將名般脂迦與百萬億夜叉眾等，同時舉聲悲泣雨淚以手抆淚，而說偈言：

「佛聲殊勝逾梵天，　　出過迦陵頻伽聲； 　如來不久當涅槃，　　不復更聞甘露法。」

爾時，夜叉大將名般遮羅與百萬億夜叉眾等，同時舉聲悲泣雨淚以手抆淚，而說偈言：

「世尊金色光明身，　　功德莊嚴滿月面； 　眉間白毫殊特相，　

【現代漢語翻譯】 現代漢語譯本 『如此大力雄猛之人，如今也被無常所摧毀。』 這時，毗留勒叉天王（Virudhaka，增長天王）與百萬億鳩槃荼（Kumbhanda，一種夜叉）眾，同時放聲悲泣，淚如雨下，用手擦拭眼淚，並說偈頌道： 『皈依大覺悟的妙蓮花，從那清凈的戒律之池中生出；示現無常不久的相，如今將要傾頹，永遠寂滅。』 這時，毗留博叉天王（Virupaksha，廣目天王）與百萬億諸龍眾等，同時放聲悲泣，淚如雨下，用手擦拭眼淚，並說偈頌道： 『如來的面容如同滿月，光明照耀如同太陽；如此不久住於世間，示現被無常所吞噬。』 這時，毗沙門天王（Vaishravana，多聞天王）與百萬億夜叉眾，同時放聲悲泣，淚如雨下，用手擦拭眼淚，並說偈頌道： 『佛身金色最為殊勝美妙，三十二相自然莊嚴；不久將為無常之力，摧毀清凈的大牟尼（Muni，佛陀）。』 這時，提頭賴吒天王（Dhritarashtra，持國天王）與百萬億龍眾，同時放聲悲泣，淚如雨下，用手擦拭眼淚，並說偈頌道： 『如來的身色非常稀有，在三界之中無與倫比；如此不久將要滅度，被那無常所束縛。』 這時，大夜叉將般脂迦（Pancika，夜叉神將）與百萬億夜叉眾等，同時放聲悲泣，淚如雨下，用手擦拭眼淚，並說偈頌道： 『佛的聲音殊勝超過梵天，超出迦陵頻伽（Kalavinka，妙音鳥）的聲音；如來不久將要涅槃，不再能聽到甘露妙法。』 這時，夜叉大將般遮羅（Pancala，夜叉神將）與百萬億夜叉眾等，同時放聲悲泣，淚如雨下，用手擦拭眼淚，並說偈頌道： 『世尊金色光明之身，功德莊嚴如同滿月之面；眉間白毫是殊特之相，'

【English Translation】 English version 'Such a mighty and powerful one, is now destroyed by impermanence.' At that time, King Virudhaka (Growth King) and a hundred million billion Kumbhandas (a type of Yaksha) simultaneously raised their voices in sorrow, weeping tears like rain, wiping their tears with their hands, and spoke in verses: 'Homage to the wondrous lotus of great enlightenment, born from that pure pool of precepts; showing the sign of impermanence and not lasting long, now about to fall and forever be extinguished.' At that time, King Virupaksha (Wide-Eyed King) and a hundred million billion dragons and others, simultaneously raised their voices in sorrow, weeping tears like rain, wiping their tears with their hands, and spoke in verses: 'The Tathagata's face is like the full moon, its light shining like the sun; not long will he dwell in this world, showing himself to be swallowed by impermanence.' At that time, King Vaishravana (King of the North) and a hundred million billion Yakshas, simultaneously raised their voices in sorrow, weeping tears like rain, wiping their tears with their hands, and spoke in verses: 'The Buddha's golden body is most excellent and wondrous, adorned with the thirty-two marks; soon, by the power of impermanence, the pure great Muni (Buddha) will be destroyed.' At that time, King Dhritarashtra (King of the East) and a hundred million billion dragons, simultaneously raised their voices in sorrow, weeping tears like rain, wiping their tears with their hands, and spoke in verses: 'The Tathagata's body color is very rare, incomparable in the three realms; so soon he will pass into Nirvana, ensnared by that impermanence.' At that time, the great Yaksha general Pancika (Yaksha General) and a hundred million billion Yakshas and others, simultaneously raised their voices in sorrow, weeping tears like rain, wiping their tears with their hands, and spoke in verses: 'The Buddha's voice is superior to Brahma, surpassing the sound of the Kalavinka (a mythical bird); the Tathagata will soon enter Nirvana, and we will no longer hear the nectar of the Dharma.' At that time, the Yaksha general Pancala (Yaksha General) and a hundred million billion Yakshas and others, simultaneously raised their voices in sorrow, weeping tears like rain, wiping their tears with their hands, and spoke in verses: 'The World Honored One's golden and radiant body, adorned with merits, like a full moon face; the white hair between his eyebrows is a special mark,'

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我今最後歸命禮。」

爾時，大夜叉將摩尼跋陀羅與百萬億夜叉眾等，同時舉聲悲泣雨淚以手抆淚，而說偈言：

「三十有二上妙相，　　八十種好自莊嚴； 　當爲無常金剛主，　　摧碎大聖牟尼尊。」

爾時，大夜叉將富那跋陀與百萬億夜叉眾等，同時舉聲悲泣雨淚以手抆淚，而說偈言：

「過去世中一切佛，　　及以未來諸世尊； 　大力釋種師子王，　　無常師子之所害。」

是時，大夜叉將摩俟利地迦與百萬億夜叉眾等，同時舉聲悲泣雨淚以手抆淚，而說偈言：

「我今最後見牟尼，　　於是不復更奉覲； 　最後禮佛千輻輪，　　丘墟悉平腳足者。」

是時，大夜叉將佉陀羅迦與百萬億夜叉眾等，同時舉聲悲泣雨淚以手抆淚，而說偈言：

「咄哉大惡無常相，　　破壞一切諸眾生； 　如是眾生無上寶，　　亦入寂滅不久住。」

是時，大夜叉將名金毗羅與百萬億夜叉眾等，同時舉聲悲泣雨淚以手抆淚，而說偈言：

「我今歸依禮佛樹，　　生於持戒大地中； 　乃為無常之斧鉞，　　不久斫倒大牟尼。」

爾時，大夜叉將娑多姞利與百萬億夜叉眾，悲泣雨淚以手抆淚，而說偈言：

「眉間白毫相，　　照曜如月輪； 　目凈如青蓮，　　希有不復

【現代漢語翻譯】 現代漢語譯本 『我今最後歸命禮。』

那時，大夜叉將摩尼跋陀羅（Mani-bhadra，意為寶賢）與百萬億夜叉眾等，同時放聲悲泣，淚如雨下，用手擦拭眼淚，並說偈言：

『三十二種殊勝妙相，八十種美好特徵自我莊嚴；將成為無常的金剛之主，摧毀大聖牟尼尊（Muni，意為聖者）。』

那時，大夜叉將富那跋陀（Purna-bhadra，意為滿賢）與百萬億夜叉眾等，同時放聲悲泣，淚如雨下，用手擦拭眼淚，並說偈言：

『過去世中一切佛，以及未來諸世尊；大力釋迦族（Sakya）的獅子王，被無常的獅子所害。』

這時，大夜叉將摩俟利地迦（Masaraka，意為摩俟利）與百萬億夜叉眾等，同時放聲悲泣，淚如雨下，用手擦拭眼淚，並說偈言：

『我今最後見牟尼，從此不再能瞻仰；最後禮拜佛的千輻輪（chakra，意為輪寶），曾經平坦的丘墟，如今腳足所至。』

這時，大夜叉將佉陀羅迦（Khadiraka，意為佉陀羅）與百萬億夜叉眾等，同時放聲悲泣，淚如雨下，用手擦拭眼淚，並說偈言：

『唉，這大惡的無常之相，破壞一切眾生；如此眾生無上的珍寶，也將進入寂滅，不久住世。』

這時，大夜叉將名金毗羅（Kumbhira，意為金毗羅）與百萬億夜叉眾等，同時放聲悲泣，淚如雨下，用手擦拭眼淚，並說偈言：

『我今歸依禮拜佛樹（Bodhi tree），生長於持戒的大地中；卻成為無常的斧鉞，不久將砍倒大牟尼。』

那時，大夜叉將娑多姞利（Satagiri，意為娑多姞利）與百萬億夜叉眾，悲泣雨淚，用手擦拭眼淚，並說偈言：

『眉間白毫相，照耀如月輪；眼睛清凈如青蓮，稀有不再得見。』

【English Translation】 English version 'I now make my final prostration and take refuge.'

At that time, the great Yaksha general Mani-bhadra (Mani-bhadra, meaning 'Jewel Good') and millions of billions of Yaksha beings, simultaneously raised their voices in lamentation, tears streaming down like rain, wiping their tears with their hands, and spoke in verse:

'With thirty-two excellent marks, and eighty kinds of fine characteristics adorning himself; he will become the Vajra (Vajra, meaning 'Diamond') Lord of Impermanence, destroying the great sage Muni (Muni, meaning 'Sage').'

At that time, the great Yaksha general Purna-bhadra (Purna-bhadra, meaning 'Full Good') and millions of billions of Yaksha beings, simultaneously raised their voices in lamentation, tears streaming down like rain, wiping their tears with their hands, and spoke in verse:

'All the Buddhas of the past, and all the future World Honored Ones; the powerful lion king of the Shakya (Sakya) clan, is harmed by the lion of impermanence.'

At this time, the great Yaksha general Masaraka (Masaraka, meaning 'Masaraka') and millions of billions of Yaksha beings, simultaneously raised their voices in lamentation, tears streaming down like rain, wiping their tears with their hands, and spoke in verse:

'I now see Muni for the last time, and will no longer be able to behold him; I make my final obeisance to the Buddha's thousand-spoked wheel (chakra, meaning 'wheel'), the once level ground, now where his feet have trod.'

At this time, the great Yaksha general Khadiraka (Khadiraka, meaning 'Khadiraka') and millions of billions of Yaksha beings, simultaneously raised their voices in lamentation, tears streaming down like rain, wiping their tears with their hands, and spoke in verse:

'Alas, this great evil aspect of impermanence, destroys all living beings; such an unsurpassed treasure of living beings, will also enter into stillness, not remaining long in this world.'

At this time, the great Yaksha general named Kumbhira (Kumbhira, meaning 'Kumbhira') and millions of billions of Yaksha beings, simultaneously raised their voices in lamentation, tears streaming down like rain, wiping their tears with their hands, and spoke in verse:

'I now take refuge and bow to the Bodhi tree, growing in the land of precepts; yet it becomes the axe of impermanence, soon to fell the great Muni.'

At that time, the great Yaksha general Satagiri (Satagiri, meaning 'Satagiri') and millions of billions of Yaksha beings, wept tears like rain, wiping their tears with their hands, and spoke in verse:

'The white hair mark between his eyebrows, shines like the moon; his eyes are pure like blue lotuses, rarely to be seen again.'

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見。」

爾時，地神天與百萬億夜叉眾，悲泣雨淚以手抆淚，而說偈言：

「我今禮雄猛，　　人中最殊勝； 　兩足中最上，　　南無大牟尼。」

爾時，菩提樹天悲泣雨淚以手抆淚，而說偈言：

「此處破魔王，　　及破魔眷屬； 　大牟尼不久，　　無常魔所滅。」

爾時，祇林神悲泣雨淚以手抆淚，而說偈言：

「祇神林當空，　　竹林亦如是； 　無常坑極深，　　如來入不現。」

爾時，金剛密跡與百萬億夜叉眾，悲泣雨淚以手抆淚，而說偈言：

「如是最勝城，　　亦是大豐地； 　舍釋迦種姓，　　當向何方所。」

爾時，藍毗尼林神悲泣雨淚以手抆淚，而說偈言：

「凈飯國王先已滅，　　摩耶夫人亦滅度； 　如來今欲入涅槃，　　如是寂滅不可見。」

爾時，迦毗羅城神疾至佛所，悲泣雨淚夗轉在地，作如是言：「如來涅槃何其太速，世尊涅槃一何疾哉！世間眼滅。」而說偈言：

「藍毗尼園佛生處，　　長大在於迦毗城； 　其光出過于千日，　　今最後見更不見。」

爾時，菩提樹神與諸天、阿修羅、迦樓羅、緊陀羅、摩睺羅伽，于虛空中出大音聲，悲啼號哭而作是言：「佛是眾生最勝之寶，不久當沒。」

爾時，世尊出

【現代漢語翻譯】 現代漢語譯本 這時，地神天（守護大地的神）與百萬億夜叉眾（一種守護神），悲傷地哭泣，淚如雨下，用手擦拭眼淚，並說了偈語： 『我今禮敬雄猛者，人中最殊勝的；兩足（指人）中最至上的，南無（皈依）大牟尼（釋迦牟尼佛）。』 這時，菩提樹天（守護菩提樹的神）悲傷地哭泣，淚如雨下，用手擦拭眼淚，並說了偈語： 『此處（指菩提樹下）破除了魔王（指障礙修行的魔）及其魔眷屬；大牟尼不久，將被無常魔（指死亡）所滅。』 這時，祇林神（守護祇園精舍的神）悲傷地哭泣，淚如雨下，用手擦拭眼淚，並說了偈語： 『祇園精舍將空無一人，竹林也將如此；無常的深坑極其深邃，如來（指佛）進入后將不再顯現。』 這時，金剛密跡（守護佛法的神）與百萬億夜叉眾，悲傷地哭泣，淚如雨下，用手擦拭眼淚，並說了偈語： 『如此最殊勝的城（指佛陀所在之處），也是如此豐饒的土地；捨棄了釋迦（佛陀的姓氏）的種姓，將要向何處去呢？』 這時，藍毗尼林神（守護藍毗尼園的神）悲傷地哭泣，淚如雨下，用手擦拭眼淚，並說了偈語： 『凈飯國王（佛陀的父親）早已去世，摩耶夫人（佛陀的母親）也已滅度；如來現在將要進入涅槃（指佛的圓寂），這樣的寂滅將不可見。』 這時，迦毗羅城神（守護迦毗羅衛城的神）迅速來到佛陀所在之處，悲傷地哭泣，淚如雨下，在地上打滾，這樣說道：『如來涅槃為何如此之快，世尊涅槃為何如此之迅速！世間的眼睛（指佛陀）熄滅了。』並說了偈語： 『藍毗尼園是佛陀出生的地方，長大在迦毗羅城；他的光芒勝過千個太陽，現在最後一次見到，之後將不再見到。』 這時，菩提樹神與諸天（天神）、阿修羅（一種神）、迦樓羅（一種神鳥）、緊陀羅（一種樂神）、摩睺羅伽（一種蛇神），在虛空中發出巨大的聲音，悲傷地啼哭，並說道：『佛是眾生最殊勝的珍寶，不久將要消失。』 這時，世尊發出

【English Translation】 English version At that time, the Earth Deity (guardian of the earth) with millions of billions of Yaksha (a type of guardian spirit) beings, wept with sorrow, tears falling like rain, wiping their tears with their hands, and spoke these verses: 'I now pay homage to the valiant one, the most excellent among humans; the most supreme among bipeds, Namo (I take refuge in) Great Muni (Shakyamuni Buddha).' At that time, the Bodhi Tree Deity (guardian of the Bodhi tree) wept with sorrow, tears falling like rain, wiping their tears with their hands, and spoke these verses: 'Here (under the Bodhi tree) the Demon King (referring to the demon of obstacles) and his demon retinue were defeated; the Great Muni will soon be destroyed by the demon of impermanence (referring to death).' At that time, the Jeta Grove Deity (guardian of the Jeta Grove Monastery) wept with sorrow, tears falling like rain, wiping their tears with their hands, and spoke these verses: 'The Jeta Grove will be empty, and the bamboo grove will be the same; the pit of impermanence is extremely deep, the Tathagata (referring to the Buddha) will enter and not appear again.' At that time, Vajrapani (a guardian deity of the Dharma) with millions of billions of Yaksha beings, wept with sorrow, tears falling like rain, wiping their tears with their hands, and spoke these verses: 'Such a most excellent city (referring to where the Buddha is), is also such a fertile land; having abandoned the lineage of Shakya (the Buddha's clan name), where shall we go?' At that time, the Lumbini Grove Deity (guardian of the Lumbini Garden) wept with sorrow, tears falling like rain, wiping their tears with their hands, and spoke these verses: 'King Suddhodana (the Buddha's father) has already passed away, and Queen Maya (the Buddha's mother) has also passed into Nirvana; the Tathagata is now about to enter Nirvana (referring to the Buddha's passing), such extinction will be unseen.' At that time, the Deity of Kapilavastu (guardian of the city of Kapilavastu) quickly arrived at the place where the Buddha was, weeping with sorrow, tears falling like rain, rolling on the ground, and said: 'Why is the Tathagata's Nirvana so quick, why is the World Honored One's Nirvana so swift! The eye of the world (referring to the Buddha) is extinguished.' And spoke these verses: 'The Lumbini Garden is where the Buddha was born, he grew up in Kapilavastu; his light surpasses a thousand suns, now we see him for the last time, and will not see him again.' At that time, the Bodhi Tree Deity with the Devas (gods), Asuras (a type of deity), Garudas (a type of divine bird), Kinnaras (a type of celestial musician), and Mahoragas (a type of serpent deity), made a great sound in the sky, weeping with sorrow, and said: 'The Buddha is the most excellent treasure of all beings, and will soon disappear.' At that time, the World Honored One emitted

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乎梵音，而告諸天、阿修羅、迦樓羅、乾闥婆、摩睺羅伽眾言：「汝等莫啼，莫作異語，莫生憂惱以手椎胸令心迷悶。何有世間而受生者，因緣和合有為之法而得久住？若欲強令無常之法不滅壞者，無有是處。」爾時，世尊示教利喜諸天、阿修羅、迦樓羅、乾闥婆、摩睺羅伽等生歡喜已，是時諸天乃至摩睺羅伽等，右繞世尊還向本處。

佛告阿難：「我昔于彼阿波羅龍王處，記罽賓國，我涅槃后其國熾盛安隱豐樂如郁怛羅越，佛法熾盛多有羅漢而住彼國，亦有無量如來弟子。此閻浮提所有羅漢皆往彼國，猶如兜率天處。如來所有名身、句身，謂：修多羅　祇夜　鞞迦曷羅那　伽他　優陀那　尼陀那　阿波陀那　伊帝鼻利多劍伽阇多迦裴富略　阿浮陀達摩　優波提舍，彼諸羅漢，結集如來十二部經，廣造諸論。彼罽賓國猶如帝釋歡喜之園，亦如阿耨清涼之池。復有頗羅墮逝、賓頭樓等，皆樂住彼罽賓國土。不退佛乘阿羅漢等，亦住彼國。復有因陀羅摩那阿羅漢、白項阿羅漢等，復于如來所說法藏，有漏無漏之法，皆悉撰集廣行流佈。阿難！我涅槃已最後法身，彼等建立於未來。復有金毗羅等五諸天子，生罽賓國，廣令我法流佈於世，大設供養，我諸弟子于閻浮提，初未曾有如是大會。」

佛告阿難：「于未

【現代漢語翻譯】 現代漢語譯本 佛陀以梵音，告訴諸天、阿修羅（非天神）、迦樓羅（金翅鳥）、乾闥婆（香神）、摩睺羅伽（大蟒神）等眾生說：『你們不要哭泣，不要發出奇怪的聲音，不要憂愁煩惱而捶胸頓足，以致心神迷亂。世間有哪一個受生之物，是因緣和合而成的有為法，能夠長久存在呢？如果想要強迫無常之法不滅壞，這是不可能的。』當時，世尊開示教導，使諸天、阿修羅、迦樓羅、乾闥婆、摩睺羅伽等心生歡喜之後，這些天眾乃至摩睺羅伽等，都右繞世尊，然後回到各自的住所。 佛陀告訴阿難：『我過去在阿波羅龍王那裡，預言罽賓國（古印度北部地區）的情況，說我涅槃之後，那個國家會非常興盛、安穩、富饒，如同郁怛羅越（北俱盧洲）一樣。佛法會非常興盛，有很多羅漢住在那裡，也有無數如來的弟子。這個閻浮提（我們所居住的世界）所有的羅漢都會前往那個國家，就像在兜率天（欲界天）一樣。如來所有的名身、句身，也就是：修多羅（契經）、祇夜（應頌）、鞞迦曷羅那（記說）、伽他（諷頌）、優陀那（自說）、尼陀那（因緣）、阿波陀那（譬喻）、伊帝鼻利多劍伽阇多迦（本生）、裴富略（方廣）、阿浮陀達摩（未曾有法）、優波提舍（論議），那些羅漢會結集如來的十二部經，廣泛地撰寫各種論著。那個罽賓國就像帝釋天（天帝）的歡喜園，也像阿耨達池（清涼的湖泊）。還有頗羅墮逝、賓頭樓等，都喜歡住在那個罽賓國土。不退轉于佛乘的阿羅漢等，也住在那個國家。還有因陀羅摩那阿羅漢、白項阿羅漢等，他們會把如來所說的法藏，包括有漏法和無漏法，全部收集起來，廣泛地傳播。阿難！我涅槃之後，最後的法身，他們會在未來建立起來。還有金毗羅等五位天子，會出生在罽賓國，廣泛地使我的佛法流傳於世，舉行盛大的供養，我的弟子在閻浮提，從來沒有過這樣的大會。』 佛陀告訴阿難：『在未來』

【English Translation】 English version Then, with a Brahma-like voice, the Buddha addressed the Devas (gods), Asuras (demigods), Garudas (mythical birds), Gandharvas (celestial musicians), and Mahoragas (serpent deities), saying: 『Do not weep, do not make strange sounds, do not grieve and beat your chests, causing your minds to be confused. What in this world that is born, being a conditioned phenomenon arising from the union of causes and conditions, can remain for long? If one were to force the impermanent to not perish, there is no such possibility.』 At that time, the World Honored One, having taught and delighted the Devas, Asuras, Garudas, Gandharvas, and Mahoragas, they, including the Mahoragas, circumambulated the World Honored One to the right and returned to their respective abodes. The Buddha said to Ananda: 『In the past, at the place of the Apalala Dragon King, I prophesied about the country of Kasmira (ancient region in northern India), saying that after my Nirvana, that country would be very prosperous, peaceful, and affluent, like Uttarakuru (a mythical continent). The Dharma would be very flourishing, with many Arhats residing there, and countless disciples of the Tathagata. All the Arhats in this Jambudvipa (the world we live in) will go to that country, just like being in the Tushita Heaven (a heavenly realm). All the name-bodies and phrase-bodies of the Tathagata, namely: Sutra (discourses), Geya (verses), Vyakarana (explanations), Gatha (stanzas), Udana (solemn utterances), Nidana (causes), Avadana (parables), Itivuttaka (sayings), Jataka (birth stories), Vaipulya (extensive teachings), Adbhutadharma (marvelous teachings), and Upadesha (instructions), those Arhats will compile the twelve divisions of the Tathagata's teachings and widely compose various treatises. That country of Kasmira will be like the Joyful Garden of Indra (king of the gods), and like the Anavatapta Lake (a cool lake). Furthermore, there will be Purna, Pindola, and others, who will all enjoy residing in that land of Kasmira. Arhats who do not regress from the Buddha's vehicle will also reside in that country. There will also be Arhats like Indramana and White-Necked Arhats, who will collect all the Dharma treasures spoken by the Tathagata, including the defiled and undefiled teachings, and widely propagate them. Ananda! After my Nirvana, they will establish the final Dharma body in the future. Furthermore, five celestial sons, such as Kimpila, will be born in Kasmira, widely spreading my Dharma in the world, and will hold grand offerings. My disciples in Jambudvipa have never had such a great assembly.』 The Buddha said to Ananda: 『In the future』

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來世罽賓國土，當作如是大法之會。阿難！彼五天子滅度之後，有富蘭那外道弟子，名蓮花面，聰明智慧，善解天文二十八宿五星諸度，身如金色，此大癡人，已曾供養四阿羅漢，當供養時作如是誓：『愿我未來破壞佛法，以其供養阿羅漢故，世世受于端正之身。』于最後身生國王家，身為國王名寐吱曷羅俱邏，而滅我法。此大癡人破碎我缽，既破缽已生於阿鼻大地獄中。此大癡人命終之後，有七天子次第捨身生罽賓國，復更建立如來正法，大設供養。阿難！以破缽故，我諸弟子漸污凈戒。缽初破時，諸比丘等雖污清凈戒，智如牛王能破外道。經第二時，此閻浮提諸比丘等，破清凈戒樂作不善，身行偷盜耕田墾植，多貪貯畜好衣好缽，不樂讀誦修多羅、毗尼、阿毗曇。如是，阿難！樂讀樂誦智慧之人悉皆滅度。是時多有諸比丘等，諂曲嫉妒多起非法。以諸比丘不如法故，諸國王等不依王法。以王不如王法治故，其國人民多行增上十不善業。以惡業故，此地多生荊棘毒草土沙礫石。阿難！當於爾時，此閻浮提五種精味失力失味，所謂酥、油、鹽、石蜜、蜜。如是五種失力味故，爾時眾生復更多行增上惡業，以其多行惡不善故，佛破碎缽當至北方。爾時，北方諸眾生等，見佛破缽大設供養，以種種花、燒香、涂香、燈明、

【現代漢語翻譯】 現代漢語譯本：來世在罽賓（Kashmir）國土，將會有這樣盛大的佛法集會。阿難！那五位天子滅度之後，會有一位富蘭那（Purana）外道的弟子，名叫蓮花面，他聰明有智慧，精通天文，瞭解二十八星宿和五星的執行規律。他身如金色，但這個人非常愚癡，曾經供養過四位阿羅漢，在供養時發誓說：『愿我未來能夠破壞佛法，因為我供養阿羅漢的功德，生生世世都能擁有端正的容貌。』他最後轉生到國王家，成為國王，名叫寐吱曷羅俱邏（Megharakula），他會毀滅我的佛法。這個愚癡的人會打碎我的缽，打碎缽後會墮入阿鼻大地獄。這個愚癡的人死後，會有七位天子依次捨身轉生到罽賓國，重新建立如來的正法，並大設供養。阿難！因為打碎缽的緣故，我的弟子們會逐漸玷污清凈的戒律。缽剛被打碎時，比丘們雖然玷污了清凈的戒律，但他們的智慧如同牛王一樣，能夠破斥外道。到了第二個時期，這個閻浮提（Jambudvipa）的比丘們，會破壞清凈的戒律，喜歡做不善的事情，身體力行偷盜、耕田、開墾土地，貪婪地積蓄財物，喜歡好的衣服和缽，不喜歡讀誦修多羅（Sutra）、毗尼（Vinaya）、阿毗曇（Abhidhamma）。像這樣，阿難！喜歡讀誦和有智慧的人都會滅度。那時，會有很多比丘，諂媚虛偽，嫉妒他人，多做非法的事情。因為比丘們不如法，所以國王們也不遵守王法。因為國王不按照王法治理國家，所以國家的人民大多會增加十不善業。因為惡業的緣故，這片土地上會生長很多荊棘、毒草、沙土和礫石。阿難！到那時，這個閻浮提的五種美味會失去力量和味道，它們是酥、油、鹽、石蜜和蜂蜜。因為這五種美味失去了力量和味道，那時的眾生會更加多地造作惡業，因為他們多做惡不善的事情，佛的破碎的缽會到達北方。那時，北方的眾生看到佛的破碎的缽，會大設供養，用各種鮮花、燒香、涂香、燈明等供養。 阿難！我此缽者，是過去諸佛之所受用，亦是未來諸佛之所受用。阿難！此缽碎時，我諸弟子不復恭敬尊重於佛，不復恭敬尊重於法，不復恭敬尊重於僧，不復恭敬尊重於戒。阿難！此缽碎時，我諸弟子不復恭敬尊重父母師長，不復恭敬尊重沙門婆羅門，不復恭敬尊重耆舊有德之人。阿難！此缽碎時，我諸弟子不復恭敬尊重於佛舍利，不復恭敬尊重於佛塔廟。阿難！此缽碎時，我諸弟子不復恭敬尊重於三寶，不復恭敬尊重於三寶法。阿難！此缽碎時，我諸弟子不復恭敬尊重於三寶僧。阿難！此缽碎時，我諸弟子不復恭敬尊重於三寶戒。阿難！此缽碎時，我諸弟子不復恭敬尊重於三寶法。阿難！此缽碎時，我諸弟子不復恭敬尊重於三寶僧。阿難！此缽碎時，我諸弟子不復恭敬尊重於三寶戒。阿難！此缽碎時，我諸弟子不復恭敬尊重於三寶法。阿難！此缽碎時，我諸弟子不復恭敬尊重於三寶僧。阿難！此缽碎時，我諸弟子不復恭敬尊重於三寶戒。阿難！此缽碎時，我諸弟子不復恭敬尊重於三寶法。阿難！此缽碎時，我諸弟子不復恭敬尊重於三寶僧。阿難！此缽碎時，我諸弟子不復恭敬尊重於三寶戒。阿難！此缽碎時，我諸弟子不復恭敬尊重於三寶法。阿難！此缽碎時，我諸弟子不復恭敬尊重於三寶僧。阿難！此缽碎時，我諸弟子不復恭敬尊重於三寶戒。阿難！此缽碎時，我諸弟子不復恭敬尊重於三寶法。阿難！此缽碎時，我諸弟子不復恭敬尊重於三寶僧。阿難！此缽碎時，我諸弟子不復恭敬尊重於三寶戒。阿難！此缽碎時，我諸弟子不復恭敬尊重於三寶法。阿難！此缽碎時，我諸弟子不復恭敬尊重於三寶僧。阿難！此缽碎時，我諸弟子不復恭敬尊重於三寶戒。

【English Translation】 English version: In the future, in the land of Kashmir (Kashmir), there will be such a grand Dharma assembly. Ananda! After those five heavenly beings pass away, there will be a disciple of the Purana (Purana) heretics, named Lotus Face, who is intelligent and wise, well-versed in astronomy, and understands the twenty-eight constellations and the movements of the five planets. His body will be golden, but this person is very foolish. He once made offerings to four Arhats, and when making offerings, he vowed: 'May I be able to destroy the Buddha's Dharma in the future, and because of my merit in offering to the Arhats, may I have a handsome appearance in every life.' He will eventually be reborn into a royal family, become a king named Megharakula (Megharakula), and he will destroy my Dharma. This foolish person will break my bowl, and after breaking the bowl, he will fall into the Avici Great Hell. After this foolish person dies, seven heavenly beings will successively give up their lives and be reborn in Kashmir, re-establishing the Tathagata's true Dharma and making great offerings. Ananda! Because of the breaking of the bowl, my disciples will gradually defile the pure precepts. When the bowl was first broken, although the monks defiled the pure precepts, their wisdom was like that of a bull king, able to refute the heretics. In the second period, the monks of this Jambudvipa (Jambudvipa) will break the pure precepts, like to do unwholesome things, engage in stealing, farming, and cultivating land, greedily accumulate wealth, like good clothes and bowls, and dislike reading the Sutras (Sutra), Vinaya (Vinaya), and Abhidhamma (Abhidhamma). In this way, Ananda! Those who like to read and have wisdom will all pass away. At that time, there will be many monks who are flattering, hypocritical, jealous of others, and do many illegal things. Because the monks are not in accordance with the Dharma, the kings will not abide by the laws of the kingdom. Because the kings do not govern the country according to the laws of the kingdom, the people of the country will mostly increase the ten unwholesome deeds. Because of evil deeds, many thorns, poisonous weeds, sand, and gravel will grow on this land. Ananda! At that time, the five delicious flavors of this Jambudvipa will lose their strength and taste, namely ghee, oil, salt, rock sugar, and honey. Because these five flavors have lost their strength and taste, the sentient beings at that time will do more evil deeds. Because they do many evil and unwholesome things, the Buddha's broken bowl will reach the north. At that time, the sentient beings in the north, seeing the Buddha's broken bowl, will make great offerings, offering various flowers, incense, perfumes, and lamps. Ananda! This bowl of mine was used by the Buddhas of the past, and it will also be used by the Buddhas of the future. Ananda! When this bowl is broken, my disciples will no longer respect the Buddha, no longer respect the Dharma, no longer respect the Sangha, and no longer respect the precepts. Ananda! When this bowl is broken, my disciples will no longer respect their parents and teachers, no longer respect the Shramanas and Brahmins, and no longer respect the elders and virtuous people. Ananda! When this bowl is broken, my disciples will no longer respect the Buddha's relics, no longer respect the Buddha's pagodas and temples. Ananda! When this bowl is broken, my disciples will no longer respect the Three Jewels, no longer respect the Dharma of the Three Jewels. Ananda! When this bowl is broken, my disciples will no longer respect the Sangha of the Three Jewels. Ananda! When this bowl is broken, my disciples will no longer respect the precepts of the Three Jewels. Ananda! When this bowl is broken, my disciples will no longer respect the Dharma of the Three Jewels. Ananda! When this bowl is broken, my disciples will no longer respect the Sangha of the Three Jewels. Ananda! When this bowl is broken, my disciples will no longer respect the precepts of the Three Jewels. Ananda! When this bowl is broken, my disciples will no longer respect the Dharma of the Three Jewels. Ananda! When this bowl is broken, my disciples will no longer respect the Sangha of the Three Jewels. Ananda! When this bowl is broken, my disciples will no longer respect the precepts of the Three Jewels. Ananda! When this bowl is broken, my disciples will no longer respect the Dharma of the Three Jewels. Ananda! When this bowl is broken, my disciples will no longer respect the Sangha of the Three Jewels. Ananda! When this bowl is broken, my disciples will no longer respect the precepts of the Three Jewels. Ananda! When this bowl is broken, my disciples will no longer respect the Dharma of the Three Jewels. Ananda! When this bowl is broken, my disciples will no longer respect the Sangha of the Three Jewels. Ananda! When this bowl is broken, my disciples will no longer respect the precepts of the Three Jewels. Ananda! When this bowl is broken, my disciples will no longer respect the Dharma of the Three Jewels. Ananda! When this bowl is broken, my disciples will no longer respect the Sangha of the Three Jewels. Ananda! When this bowl is broken, my disciples will no longer respect the precepts of the Three Jewels.

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華鬘、種種音樂，供養此缽，有發阿耨多羅三藐三菩提心者，有發聲聞心者，有發辟支佛心者。彼破碎缽當向波羅缽多國，彼國人民見佛碎缽，以種種花、燒香、末香、涂香、燈明、花鬘、種種音樂，供養此缽，有發阿耨多羅三藐三菩提心者，有發聲聞心者，有發辟支佛心者。

「阿難！此佛碎缽以佛力故，亦是眾生善根感故，我此碎缽自然還復如本不異，於後不久我缽即于閻浮提沒，現於娑伽龍王宮中。當沒之時，此閻浮提七日七夜皆大黑闇，日月威光悉不復現，地大震動，惡雷掣電于虛空中而出惡聲，黑風卒起極大怖畏。天、人、阿修羅、迦樓羅、乾闥婆、摩睺羅伽等，皆大號哭淚下如雨。如是，阿難！此缽當爾初沒之時，如來法律亦沒不現。爾時魔王見法律滅，心大歡喜心大安隱，于虛空中作如是言：『瞿曇法滅，我當教化諸眾生等，自作諸惡亦教他作。』以魔教故，城邑聚落迭相殺害。爾時魔王以教眾生廣作惡故，生身陷入阿鼻地獄。

「爾時，娑伽羅龍王見佛缽已，以種種寶因陀尼羅寶、摩訶尼羅寶、火珠寶、清水寶，如是大寶，大設供養，至於七日禮拜右繞。是諸龍等，有發無上菩提心者，有發聲聞心者，有發辟支佛心者。爾時，娑伽羅龍王以手捧缽，而說偈言：

「『諸相莊嚴手，　　

【現代漢語翻譯】 現代漢語譯本 用花環、各種音樂供養這個缽，其中有發阿耨多羅三藐三菩提心（無上正等正覺之心）的人，有發聲聞心（追求自我解脫之心）的人，有發辟支佛心（追求自我覺悟之心）的人。這個破碎的缽應當被送到波羅缽多國，那個國家的人民見到佛的碎缽，會用各種鮮花、燒香、末香、涂香、燈明、花環、各種音樂來供養這個缽，其中有發阿耨多羅三藐三菩提心的人，有發聲聞心的人，有發辟支佛心的人。 「阿難！這個佛的碎缽因為佛的力量，也是眾生善根感應的緣故，我這個碎缽自然會恢復如初，沒有絲毫差異。不久之後，我的缽就會在閻浮提（我們所居住的世界）消失，出現在娑伽龍王（龍族之王）的宮殿中。當它消失的時候，這個閻浮提會連續七天七夜都陷入黑暗，日月的光輝都無法顯現，大地劇烈震動，惡雷閃電在天空中發出可怕的聲音，黑風突然颳起，帶來極大的恐懼。天人、阿修羅（非天神）、迦樓羅（金翅鳥）、乾闥婆（天樂神）、摩睺羅伽（大蟒神）等，都會大聲哭泣，淚如雨下。阿難，當這個缽最初消失的時候，如來的法律（佛法）也會消失不見。那時，魔王見到佛法滅亡，心中非常歡喜，非常安穩，在天空中說：『瞿曇（釋迦牟尼佛）的法滅亡了，我應當教化眾生，讓他們自己作惡，也教唆他人作惡。』因為魔王的教唆，城市和村落之間互相殘殺。那時，魔王因為教唆眾生廣泛作惡，自身墮入阿鼻地獄（最痛苦的地獄）。 「那時，娑伽羅龍王見到佛缽后，用各種珍寶，如因陀尼羅寶（青色寶）、摩訶尼羅寶（大青寶）、火珠寶、清水寶等大寶，大設供養，連續七天禮拜右繞。這些龍族中，有發無上菩提心的人，有發聲聞心的人，有發辟支佛心的人。那時，娑伽羅龍王用手捧起佛缽，並說偈頌： 『諸相莊嚴的手，』

【English Translation】 English version With garlands and various music, they make offerings to this bowl. Among them are those who have aspired to Anuttara-samyak-sambodhi (the mind of supreme perfect enlightenment), those who have aspired to Sravaka-yana (the path of self-liberation), and those who have aspired to Pratyekabuddha-yana (the path of self-awakening). This broken bowl should be sent to the country of Parapatta. When the people of that country see the Buddha's broken bowl, they will make offerings to it with various flowers, incense, powdered incense, scented ointments, lamps, garlands, and various music. Among them are those who have aspired to Anuttara-samyak-sambodhi, those who have aspired to Sravaka-yana, and those who have aspired to Pratyekabuddha-yana. 「Ananda! This broken bowl of the Buddha, by the power of the Buddha and also because of the good roots of sentient beings, will naturally restore itself to its original state without any difference. Soon after, my bowl will disappear from Jambudvipa (the world we live in) and appear in the palace of the Naga King Sagara (king of the dragons). When it disappears, this Jambudvipa will be in darkness for seven days and seven nights, the light of the sun and moon will not appear, the earth will shake violently, terrible thunder and lightning will emit terrifying sounds in the sky, and black winds will suddenly rise, causing great fear. Devas, humans, Asuras (demigods), Garudas (mythical birds), Gandharvas (celestial musicians), Mahoragas (great serpents), and others will all cry loudly with tears falling like rain. Ananda, when this bowl first disappears, the Dharma (Buddha's teachings) of the Tathagata will also disappear. At that time, the Mara (demon king), seeing the Dharma extinguished, will be very happy and at ease, and will say in the sky: 『The Dharma of Gautama (Shakyamuni Buddha) is extinguished, I shall teach sentient beings to do evil themselves and also incite others to do evil.』 Because of the Mara's teachings, cities and villages will kill each other. At that time, because the Mara taught sentient beings to do evil extensively, he himself will fall into Avici Hell (the most painful hell). 「At that time, when the Naga King Sagara saw the Buddha's bowl, he made great offerings with various treasures, such as Indranila gems (blue gems), Mahanila gems (great blue gems), fire gems, and clear water gems, and bowed and circumambulated it for seven days. Among these dragons, there are those who have aspired to Anuttara-samyak-sambodhi, those who have aspired to Sravaka-yana, and those who have aspired to Pratyekabuddha-yana. At that time, the Naga King Sagara held the Buddha's bowl in his hands and spoke a verse: 『Hands adorned with all marks,』

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受種種味食； 　　盛置於此缽，　　如是持用食。』」

佛告阿難：「如是我缽于娑伽羅龍王宮沒，於四天王宮出。爾時四天王——毗留勒叉、毗留博叉、毗沙門、提頭賴吒——七日七夜大設供養，以種種花、種種華鬘、種種涂香、種種燒香、種種燈明、種種音樂，供養禮拜已。時諸天眾有發無上菩提心者，有發聲聞心者，有發辟支佛心者。爾時，毗留勒鳩槃荼王以手捧缽，而說偈言：

「『如來最後食，　　在於鐵師家； 　　缽為化眾生，　　而來於此處。』」

佛告阿難：「如是我缽過七日已，於四天宮沒，三十三天宮出。爾時，佛母摩耶夫人見佛缽已憂愁苦惱，如箭入心難可堪忍，夗轉于地猶如圓木，作如是言：『如來涅槃一何疾哉！修伽陀滅何其太速！世間眼滅，佛樹傾倒，佛須彌山崩，佛燈亦滅，法泉枯竭，無常魔日萎佛蓮花。』爾時佛母摩耶夫人，以手捧缽告於一切諸天、阿修羅、迦樓羅、乾闥婆、緊那羅、摩睺羅伽等言：『諸天諦聽！此是釋迦如來常受用缽，第一勇猛面貌圓滿過日月者，影現此缽。複次，諸天！如是之缽復于王舍大城之中，受于尸利堀多毒食。諸天諦聽！釋迦牟尼大雄猛者，滿腹城內修摩伽陀家用此缽食。諸天諦聽！如來為化優樓頻螺迦葉及大毒龍，以彼惡龍內此

【現代漢語翻譯】 現代漢語譯本：接受各種美味的食物；盛放在這個缽中，就這樣拿著它來食用。' 佛陀告訴阿難：『我的缽就這樣在娑伽羅龍王（Sāgara，海龍王）的宮殿中消失，在四大天王（Cāturmahārājika）的宮殿中出現。那時，四大天王——毗留勒叉（Virūḍhaka，增長天王）、毗留博叉（Virūpākṣa，廣目天王）、毗沙門（Vaiśravaṇa，多聞天王）、提頭賴吒（Dhṛtarāṣṭra，持國天王）——連續七天七夜大設供養，用各種鮮花、各種花鬘、各種涂香、各種燒香、各種燈明、各種音樂，供養禮拜完畢。當時，諸天眾中有發無上菩提心（anuttarā-samyak-saṃbodhi，無上正等正覺之心）的，有發聲聞心（śrāvaka，聽聞佛法而修行之心）的，有發辟支佛心（pratyekabuddha，獨覺之心）的。那時，毗留勒鳩槃荼王（Virūḍhaka Kumbhāṇḍa，增長天王的夜叉將）用手捧著缽，並說了偈語： 『如來最後的食物，是在鐵匠家吃的；缽是爲了教化眾生，才來到這裡的。』 佛陀告訴阿難：『我的缽過了七天之後，在四大天宮消失，在三十三天（Trāyastriṃśa）宮出現。那時，佛母摩耶夫人（Māyādevī，釋迦牟尼佛的生母）見到佛缽后，憂愁苦惱，如同箭射入心中難以忍受，在地上翻滾如同圓木，這樣說道：『如來涅槃怎麼這麼快啊！修伽陀（Sugata，如來）的滅度怎麼這麼迅速！世間的眼睛熄滅了，佛樹傾倒了，佛須彌山（Sumeru，佛教中的宇宙中心）崩塌了，佛燈也熄滅了，法泉枯竭了，無常的魔日摧殘了佛的蓮花。』那時，佛母摩耶夫人用手捧著缽，告訴一切諸天、阿修羅（Asura，非天）、迦樓羅（Garuda，金翅鳥）、乾闥婆（Gandharva，香神）、緊那羅（Kinnara，歌神）、摩睺羅伽（Mahoraga，大蟒神）等說：『諸天仔細聽！這是釋迦如來（Śākyamuni，釋迦族聖人）經常使用的缽，第一勇猛面貌圓滿超過日月的人，他的身影顯現在這個缽中。再次，諸天！這樣的缽又在王舍大城（Rājagṛha）中，接受了尸利堀多（Śrīgupta）的毒食。諸天仔細聽！釋迦牟尼大雄猛者，在滿腹城內修摩伽陀（Magadha）家使用這個缽吃飯。諸天仔細聽！如來爲了教化優樓頻螺迦葉（Uruvilvā-Kāśyapa）和大毒龍，把那條惡龍放進這個缽中。』

【English Translation】 English version: 『Receiving various delicious foods; placed in this bowl, thus holding it to eat.』 The Buddha told Ananda: 『My bowl thus disappeared in the palace of Sāgara (the Dragon King of the Sea), and appeared in the palace of the Four Heavenly Kings (Cāturmahārājika). At that time, the Four Heavenly Kings—Virūḍhaka (the King of Growth), Virūpākṣa (the King of Wide Vision), Vaiśravaṇa (the King of Hearing), and Dhṛtarāṣṭra (the King of Maintaining the Realm)—held a grand offering for seven days and seven nights, using various flowers, various garlands, various scented ointments, various incense, various lamps, and various music, after making offerings and paying respects. At that time, among the heavenly beings, some had generated the mind of anuttarā-samyak-saṃbodhi (supreme perfect enlightenment), some had generated the mind of a śrāvaka (disciple who hears the teachings), and some had generated the mind of a pratyekabuddha (solitary enlightened one). At that time, Virūḍhaka Kumbhāṇḍa (a Yaksha general of the King of Growth) held the bowl in his hands and spoke a verse: 『The Tathāgata』s last meal was eaten in the house of the blacksmith; the bowl came here to transform sentient beings.』 The Buddha told Ananda: 『After seven days, my bowl disappeared from the palace of the Four Heavenly Kings and appeared in the palace of the Thirty-Three Heavens (Trāyastriṃśa). At that time, the Buddha's mother, Māyādevī (the mother of Śākyamuni Buddha), seeing the Buddha's bowl, was filled with sorrow and distress, as if an arrow had pierced her heart, unbearable, rolling on the ground like a log, saying: 『How quickly the Tathāgata has entered Nirvana! How swiftly Sugata (the Tathāgata) has passed away! The eyes of the world have been extinguished, the Buddha tree has fallen, the Buddha's Mount Sumeru (the cosmic center in Buddhism) has collapsed, the Buddha's lamp has also been extinguished, the fountain of Dharma has dried up, the impermanent demon sun has withered the Buddha's lotus flower.』 At that time, the Buddha's mother, Māyādevī, held the bowl in her hands and told all the devas, asuras (demigods), garudas (mythical birds), gandharvas (celestial musicians), kinnaras (mythical beings), mahoragas (great serpents), and others: 『Listen carefully, devas! This is the bowl that Śākyamuni (the sage of the Shakya clan) Tathāgata often used, the one whose first courageous and perfect appearance surpassed the sun and moon, his shadow appears in this bowl. Furthermore, devas! This bowl again, in the great city of Rājagṛha, received the poisoned food of Śrīgupta. Listen carefully, devas! Śākyamuni, the great hero, ate with this bowl in the house of a Magadha family in the city. Listen carefully, devas! The Tathāgata, in order to transform Uruvilvā-Kāśyapa and the great poisonous dragon, placed that evil dragon inside this bowl.』

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缽中。諸天諦聽！以業緣故，于裴連多國四月之中，復以此缽受馬麥食。天眾諦聽！釋迦如來以大悲故，復以此缽受于最下極貧者食。諸天諦聽！釋迦如來複以此缽，于娑伽羅龍王宮內受種種食。諸天諦聽！釋迦如來於夏四月，復以此缽受我等食。諸天諦聽！釋迦如來複以此缽，覆于訶利鬼母最小之子，名必利鹽迦羅夜叉，以其噁心常食人血，故調伏之。』於時佛母摩耶夫人以手捧缽，而說偈言：

「『隨佛心欲受，　　皆入于缽中； 　　佛於我腹內，　　滿足於十月。』

「爾時，帝釋天王，七日七夜以種種天花、天香、天栴檀香，大設供養禮拜右繞。作是供已，時諸天眾有發無上菩提心者，有發聲聞心者，有發辟支佛心者。爾時，天王以手捧缽，而說偈言：

「『今此殊勝缽，　　能長眾生智； 　　佛身亦如是，　　成就諸功德。』」

佛告阿難：「如是我缽過七日已，於三十三天中沒，焰摩天中出。爾時焰摩天主見佛缽已，七日七夜種種供養，以天曼陀花、天栴檀香、種種花、種種音樂，供養佛缽禮拜右繞。是時諸天有發無上菩提心者，有發聲聞心者，有發辟支佛心者。爾時，焰摩天主以手捧缽，而說偈言：

「『千萬億眾生，　　見缽皆歡喜， 　　能生勝妙果，　　牟尼使來此。』

【現代漢語翻譯】 現代漢語譯本：『諸位天神請仔細聽！因為業力的緣故，在裴連多國（Paelianduo，地名）的四個月里，（佛陀）又用這個缽接受馬麥的食物。天眾請仔細聽！釋迦如來（Shijia Rulai，佛陀的稱號）因為大慈悲的緣故，又用這個缽接受最下等極貧困者的食物。諸位天神請仔細聽！釋迦如來又用這個缽，在娑伽羅龍王（Suojialuo Longwang，龍王名）的宮殿里接受各種食物。諸位天神請仔細聽！釋迦如來在夏季的四個月里，又用這個缽接受我們（天眾）的食物。諸位天神請仔細聽！釋迦如來又用這個缽，覆蓋在訶利鬼母（Heligui Mu，鬼母名）最小的兒子身上，他的名字叫必利鹽迦羅夜叉（Biliyanjialuo Yasha，夜叉名），因為他噁心經常吃人血，所以（佛陀）調伏了他。』當時，佛母摩耶夫人（Moye Furen，佛陀的母親）用手捧著缽，說了偈語： 『隨著佛陀的心意接受，都進入這個缽中；佛陀在我腹中，滿足了十個月。』 『那時，帝釋天王（Dishi Tianwang，天神名）用各種天花、天香、天栴檀香，連續七天七夜，大設供養，禮拜右繞。做完供養后，當時諸天眾中有發無上菩提心（Wushang Puti Xin，追求最高智慧的心）的，有發聲聞心（Shengwen Xin，追求成為阿羅漢的心）的，有發辟支佛心（Pizhi Fo Xin，追求成為獨覺佛的心）的。當時，天王用手捧著缽，說了偈語： 『現在這個殊勝的缽，能夠增長眾生的智慧；佛身也是這樣，成就各種功德。』 佛告訴阿難（Anan，佛陀的弟子）說：『像我的這個缽，過了七天之後，在三十三天（Sanshisan Tian，天界名）中消失，在焰摩天（Yanmo Tian，天界名）中出現。當時，焰摩天主看到佛缽后，用各種天曼陀花、天栴檀香、各種花、各種音樂，連續七天七夜供養佛缽，禮拜右繞。這時，諸天中有發無上菩提心的，有發聲聞心的，有發辟支佛心的。當時，焰摩天主用手捧著缽，說了偈語： 『千萬億眾生，見到這個缽都歡喜，能夠產生殊勝美妙的果報，牟尼（Muni，佛陀的稱號）使它來到這裡。』

【English Translation】 English version: 『O Devas, listen carefully! Due to karmic conditions, in the country of Paelianduo, for four months, (the Buddha) again used this bowl to receive horse-barley food. O Devas, listen carefully! Shakyamuni Tathagata (Shijia Rulai, the Buddha's title), out of great compassion, again used this bowl to receive food from the lowest and poorest people. O Devas, listen carefully! Shakyamuni Tathagata again used this bowl in the palace of the Naga King Sagara (Suojialuo Longwang, name of a Naga King) to receive various foods. O Devas, listen carefully! Shakyamuni Tathagata, during the four months of summer, again used this bowl to receive food from us (the Devas). O Devas, listen carefully! Shakyamuni Tathagata again used this bowl to cover the youngest son of the Hariti demoness (Heligui Mu, name of a demoness), whose name was Biliyanjialuo Yaksha (Biliyanjialuo Yasha, name of a Yaksha), because he had an evil mind and often ate human blood, so (the Buddha) subdued him.』 At that time, the Buddha's mother, Maya (Moye Furen, the Buddha's mother), held the bowl in her hands and spoke a verse: 『Following the Buddha's will to receive, all enter into this bowl; the Buddha was in my womb, fulfilling ten months.』 『At that time, the King of Devas, Indra (Dishi Tianwang, name of a Deva), for seven days and seven nights, with various heavenly flowers, heavenly incense, and heavenly sandalwood incense, made great offerings, worshiped, and circumambulated to the right. After making these offerings, at that time, among the Devas, some generated the mind of Anuttara-samyak-sambodhi (Wushang Puti Xin, the mind seeking supreme enlightenment), some generated the mind of a Sravaka (Shengwen Xin, the mind seeking to become an Arhat), and some generated the mind of a Pratyekabuddha (Pizhi Fo Xin, the mind seeking to become a solitary Buddha). At that time, the King of Devas held the bowl in his hands and spoke a verse: 『Now this extraordinary bowl can increase the wisdom of sentient beings; the Buddha's body is also like this, accomplishing all merits.』 The Buddha said to Ananda (Anan, the Buddha's disciple): 『Like my bowl, after seven days, it will disappear in the Trayastrimsa Heaven (Sanshisan Tian, name of a heaven) and appear in the Yama Heaven (Yanmo Tian, name of a heaven). At that time, the Lord of the Yama Heaven, upon seeing the Buddha's bowl, for seven days and seven nights, made various offerings with heavenly Mandara flowers, heavenly sandalwood incense, various flowers, and various music, worshiped the Buddha's bowl, and circumambulated to the right. At this time, among the Devas, some generated the mind of Anuttara-samyak-sambodhi, some generated the mind of a Sravaka, and some generated the mind of a Pratyekabuddha. At that time, the Lord of the Yama Heaven held the bowl in his hands and spoke a verse: 『Billions of sentient beings, upon seeing this bowl, all rejoice, it can produce superior and wonderful results, Muni (Muni, the Buddha's title) caused it to come here.』

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」

佛告阿難：「如是我缽過七日已，于焰摩天沒，兜率陀天出。爾時，兜率陀天王見佛缽已，七日七夜以天曼陀華、摩訶曼陀華，及餘種種妙華、種種香、種種音樂，大設供養禮拜右繞，以手捧缽，而說偈言：

「『上中下眾生，　　佛起慈悲心； 　　此缽受食已，　　佛使至於此。』」

佛告阿難：「如是我缽過七日已，于兜率天沒，化樂天出。爾時，化樂天王見佛缽已，七日七夜以種種天花、種種天香、種種天音樂，大設供養禮拜右繞。是時天眾，有發無上大菩提心者，有發聲聞心者，有發辟支佛心者。爾時，天王以手捧缽，而說偈言：

「『希有大道師，　　悲愍于眾生； 　　為利眾生故，　　使缽來於此。』」

佛告阿難：「時諸天、阿修羅、迦樓羅、乾闥婆、緊陀羅、摩睺羅伽，以天曼陀花、摩訶曼陀花，及餘種種華、種種香、天栴檀香、末香，供養缽已，即以此缽送至娑伽羅龍王宮中。」佛言：「阿難！此閻浮提及餘十方，所有佛缽及佛舍利，皆在娑伽羅龍王宮中。」

佛告阿難：「如是我缽及我舍利，于未來世於此地沒，直過八萬由旬住金剛際。阿難！我今語汝，未來之世諸眾生等，壽命八萬四千歲時，彌勒如來、應供、正遍知，三十二相八十種好，身紫金色圓光

【現代漢語翻譯】 現代漢語譯本 佛陀告訴阿難：『我的缽過了七天之後，會從焰摩天（Yama Heaven，欲界第三層天）消失，出現在兜率陀天（Tushita Heaven，欲界第四層天）。那時，兜率陀天王見到佛缽后，會用天上的曼陀羅花（Mandara flower）、摩訶曼陀羅花（Mahamandara flower），以及其他各種美妙的花、各種香、各種音樂，盛大地供養、禮拜、右繞佛缽，並用手捧著缽，說偈頌道：』 『上、中、下等一切眾生，佛陀都生起慈悲之心；這缽接受供養后，佛陀讓它來到這裡。』 佛陀告訴阿難：『我的缽過了七天之後，會從兜率天消失，出現在化樂天（Nirmanarati Heaven，欲界第五層天）。那時，化樂天王見到佛缽后，會用各種天花、各種天香、各種天樂，盛大地供養、禮拜、右繞。當時，天眾中，有的發起了無上菩提心（Anuttara-samyak-sambodhi，無上正等正覺之心），有的發起了聲聞心（Sravaka，聽聞佛法而修行之心），有的發起了辟支佛心（Pratyekabuddha，獨覺或緣覺之心）。那時，天王用手捧著缽，說偈頌道：』 『稀有的大道導師，悲憫一切眾生；爲了利益眾生，讓缽來到這裡。』 佛陀告訴阿難：『那時，諸天、阿修羅（Asura，非天）、迦樓羅（Garuda，金翅鳥）、乾闥婆（Gandharva，香神）、緊陀羅（Kinnara，歌神）、摩睺羅伽（Mahoraga，大蟒神），用天上的曼陀羅花、摩訶曼陀羅花，以及其他各種花、各種香、天栴檀香、末香供養佛缽后，就將此缽送到娑伽羅龍王（Sagara，海龍王）的宮殿中。』佛陀說：『阿難！這閻浮提（Jambudvipa，我們所居住的南贍部洲）以及其他十方世界，所有的佛缽和佛舍利（Buddha's relics，佛陀的遺骨），都在娑伽羅龍王的宮殿中。』 佛陀告訴阿難：『我的缽和我的舍利，在未來世會從這個地方消失，直接穿過八萬由旬（Yojana，古印度長度單位）的距離，停留在金剛際（Vajra-koti，堅固的邊界）。阿難！我現在告訴你，未來世的眾生，當壽命達到八萬四千歲時，彌勒如來（Maitreya，未來佛）、應供（Arhat，應受供養者）、正遍知（Samyak-sambuddha，正等正覺者），具足三十二相（Thirty-two marks of a great man，佛陀的三十二種殊勝相貌）和八十種好（Eighty minor marks of a great man，佛陀的八十種細微特徵），身放紫金色圓光』

【English Translation】 English version The Buddha said to Ananda, 'After my bowl has passed seven days, it will disappear from the Yama Heaven (the third heaven of the desire realm) and appear in the Tushita Heaven (the fourth heaven of the desire realm). At that time, the Tushita Heaven King, upon seeing the Buddha's bowl, will for seven days and seven nights make great offerings, prostrations, and circumambulations, using heavenly Mandara flowers, Mahamandara flowers, and various other exquisite flowers, various fragrances, and various music. He will hold the bowl in his hands and speak this verse:' 'For all beings, high, middle, and low, the Buddha has arisen with a heart of compassion; having received this bowl, the Buddha has caused it to come here.' The Buddha said to Ananda, 'After my bowl has passed seven days, it will disappear from the Tushita Heaven and appear in the Nirmanarati Heaven (the fifth heaven of the desire realm). At that time, the Nirmanarati Heaven King, upon seeing the Buddha's bowl, will for seven days and seven nights make great offerings, prostrations, and circumambulations, using various heavenly flowers, various heavenly fragrances, and various heavenly music. At that time, among the heavenly beings, some will generate the unsurpassed Bodhi mind (Anuttara-samyak-sambodhi, the mind of supreme perfect enlightenment), some will generate the Sravaka mind (the mind of a disciple who hears the teachings), and some will generate the Pratyekabuddha mind (the mind of a solitary enlightened one). At that time, the Heaven King will hold the bowl in his hands and speak this verse:' 'The rare great teacher of the path, has compassion for all beings; for the benefit of all beings, he has caused the bowl to come here.' The Buddha said to Ananda, 'At that time, the gods, Asuras (demigods), Garudas (mythical birds), Gandharvas (celestial musicians), Kinnaras (celestial musicians), and Mahoragas (serpent deities), after making offerings to the Buddha's bowl with heavenly Mandara flowers, Mahamandara flowers, and various other flowers, various fragrances, heavenly sandalwood incense, and powdered incense, will then send this bowl to the palace of the Sagara Dragon King (the king of the ocean dragons).' The Buddha said, 'Ananda! All the Buddha's bowls and Buddha's relics (the remains of the Buddha) in this Jambudvipa (the continent where we live) and the other ten directions are in the palace of the Sagara Dragon King.' The Buddha said to Ananda, 'My bowl and my relics, in the future will disappear from this place, directly passing through a distance of eighty thousand yojanas (an ancient Indian unit of distance), and will reside at the Vajra-koti (the adamantine boundary). Ananda! I now tell you, in the future, when the lifespan of beings reaches eighty-four thousand years, Maitreya Tathagata (the future Buddha), Arhat (worthy of offerings), Samyak-sambuddha (perfectly enlightened one), possessing the thirty-two marks of a great man and the eighty minor marks of a great man, will emit a purple-golden halo.'

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一尋，其聲猶如大梵天鼓、迦陵伽音。爾時，我缽及我舍利，從金剛際出，至閻浮提彌勒佛所，缽及舍利住虛空中放五色光，所謂青、黃、赤、白、頗梨雜色。如是，阿難！彼五色光復至其餘一切天處，到彼天已，于其光中出聲說偈：

「『一切行無常，　　一切法無我， 　　及寂滅涅槃，　　此三是法印。』

「其光復至一切地獄，而說偈言：

「『一切行無常，　　一切法無我， 　　及寂滅涅槃，　　此三是法印。』」

佛告阿難：「佛缽、舍利所放光明，復更至於十方世界，于其光中而說偈言：

「『一切行無常，　　一切法無我， 　　及寂滅涅槃，　　此三是法印。』」

佛告阿難：「如是我缽及我舍利所放光明，十方世界作佛事已，還至本處，在於舍利佛缽之上，于虛空中成大光明雲蓋而住。阿難！舍利及缽現大希有如是等事，現此神通希有事時，八十百億眾生得阿羅漢果，千億眾生剃髮出家信心清凈，一萬衆生髮阿耨多羅三藐三菩提心皆不退轉。阿難！此缽、舍利廣行教化諸眾生已，于彌勒前虛空中住。爾時，彌勒佛以手捧缽及佛舍利，告諸天、人、阿修羅、迦樓羅、乾闥婆、緊那羅、摩睺羅伽言：『汝等當知！此缽、舍利，乃是釋迦牟尼如來雄猛大士信戒多聞精進定智

【現代漢語翻譯】 現代漢語譯本 一尋（古代長度單位，約八尺），其聲音猶如大梵天鼓（佛教中宇宙最高的神祇的鼓聲）、迦陵伽（一種鳥，聲音美妙）的鳴叫。那時，我的缽和我的舍利（佛陀的遺骨），從金剛際（宇宙的邊緣）出現，到達閻浮提（我們所居住的世界）彌勒佛（未來佛）所在之處，缽和舍利停留在虛空中，放出五種顏色的光芒，分別是青色、黃色、紅色、白色和頗梨（水晶）的混合色。阿難啊！這五色光芒又到達其他一切天界，到達天界后，在光芒中發出聲音，說出偈語： 『一切行無常，一切法無我，以及寂滅涅槃，這三者是佛法的印記。』 光芒又到達一切地獄，也說出偈語： 『一切行無常，一切法無我，以及寂滅涅槃，這三者是佛法的印記。』 佛陀告訴阿難：『佛缽和舍利所發出的光明，又到達十方世界，在光芒中說出偈語：』 『一切行無常，一切法無我，以及寂滅涅槃，這三者是佛法的印記。』 佛陀告訴阿難：『我的缽和我的舍利所發出的光明，在十方世界完成佛事後，回到原來的地方，停留在舍利和佛缽之上，在虛空中形成巨大的光明雲蓋而停留。阿難！舍利和缽顯現如此稀有之事，當顯現這種神通稀有之事時，八十百億眾生證得阿羅漢果（佛教修行者所能達到的最高境界之一），千億眾生剃髮出家，信心清凈，一萬衆生髮阿耨多羅三藐三菩提心（無上正等正覺之心），皆不退轉。阿難！這缽和舍利廣泛教化眾生后，在彌勒佛面前的虛空中停留。』那時，彌勒佛用手捧起缽和佛舍利，告訴諸天、人、阿修羅（一種好戰的神）、迦樓羅（一種大鳥）、乾闥婆（天上的樂神）、緊那羅（天上的歌神）、摩睺羅伽（一種大蟒神）說：『你們應當知道！這缽和舍利，是釋迦牟尼如來（佛陀的稱號）雄猛大士（對佛陀的尊稱）信戒多聞精進定智（指佛陀的修行和智慧）的象徵。』

【English Translation】 English version One yojana (an ancient unit of distance, approximately eight feet), its sound was like the great Brahma's drum (the drum of the highest deity in Buddhism) and the sound of a Kalavinka (a bird with a beautiful voice). At that time, my bowl and my relics (the Buddha's remains) emerged from the Vajra boundary (the edge of the universe), reaching the place where Maitreya Buddha (the future Buddha) was in Jambudvipa (the world we inhabit). The bowl and relics remained in the void, emitting five-colored lights, namely blue, yellow, red, white, and a mixture of crystal colors. O Ananda! These five-colored lights then reached all other heavens. Upon reaching the heavens, a voice came from the light, reciting a verse: 'All conditioned things are impermanent, all dharmas are without self, and the quiescence of Nirvana; these three are the seals of the Dharma.' The light then reached all the hells, and also recited a verse: 'All conditioned things are impermanent, all dharmas are without self, and the quiescence of Nirvana; these three are the seals of the Dharma.' The Buddha told Ananda, 'The light emitted by the Buddha's bowl and relics then reached the ten directions of the world, and in the light, a verse was recited:' 'All conditioned things are impermanent, all dharmas are without self, and the quiescence of Nirvana; these three are the seals of the Dharma.' The Buddha told Ananda, 'The light emitted by my bowl and my relics, after completing the Buddha's work in the ten directions of the world, returned to its original place, resting upon the relics and the Buddha's bowl, forming a great cloud of light in the void. O Ananda! The relics and the bowl manifested such rare events. When these miraculous and rare events occurred, eighty hundred billion beings attained the Arhat fruit (one of the highest states that Buddhist practitioners can achieve), a thousand billion beings shaved their heads and left home, their faith purified, and ten thousand beings generated the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed perfect enlightenment), all without regression. O Ananda! After this bowl and relics widely taught all beings, they remained in the void before Maitreya Buddha.' At that time, Maitreya Buddha held the bowl and the Buddha's relics in his hands, and told the gods, humans, Asuras (a type of warring god), Garudas (a large bird), Gandharvas (celestial musicians), Kinnaras (celestial singers), and Mahoragas (a type of great serpent god), 'You should know! This bowl and these relics are the symbols of Shakyamuni Tathagata (a title of the Buddha), the heroic great being, who possessed faith, precepts, extensive learning, diligence, concentration, and wisdom (referring to the Buddha's practice and wisdom).'

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之所熏修。汝等當知，釋迦牟尼雄猛大士，能令無量百千那由他億諸眾生等住涅槃城，出過優曇缽花百千億倍，缽及舍利故來至此。』爾時，彌勒三藐三佛陀，為我此缽及我舍利起四寶塔，以舍利缽置此塔中。爾時，彌勒佛及諸天、人、阿修羅、迦樓羅、乾闥婆、緊那羅、摩睺羅伽等，大設供養恭敬禮拜缽舍利塔等。」

佛告阿難：「如來、應供、正遍知，舍利及缽有大威德。阿難！汝以給侍如來生身，所生功德，無量無邊不可思議阿僧祇。」爾時佛為阿難說未來事已，復告阿難：「吾當與汝往諸國土，如來不久卻後七日當入涅槃。」

阿難白佛言：「唯然受教。」

爾時佛與阿難，次第至諸國土城邑，度脫無量百千萬億那由他諸眾生已，往鐵師子純陀之家，此是如來最後食處。爾時，世尊受其食已，而說偈言：

「我今最後食，　　在於純陀家； 　如是五眾身，　　不久當滅度。」

爾時，佛與阿難至拘尸那城，種種方便教化拘尸那力士已，從拘尸那城出，至優波跋多那娑羅雙樹間。爾時，世尊北首而臥，時須跋陀羅來至佛所，頂禮如來向佛而坐，佛為說法得阿羅漢果。

蓮華面經卷下

【現代漢語翻譯】 現代漢語譯本 所熏修的。你們應當知道，釋迦牟尼（Sakyamuni）雄猛大士，能夠讓無量百千那由他億的眾生安住于涅槃（Nirvana）之城，超越優曇缽花（udumbara）百千億倍，因為缽和舍利（sarira）的緣故來到這裡。』那時，彌勒（Maitreya）三藐三佛陀（samyaksambuddha），爲了我的這個缽和我的舍利建造了四寶塔，將舍利缽放置在這塔中。那時，彌勒佛和諸天、人、阿修羅（asura）、迦樓羅（garuda）、乾闥婆（gandharva）、緊那羅（kinnara）、摩睺羅伽（mahoraga）等，大設供養，恭敬禮拜缽舍利塔等。」， 佛告訴阿難（Ananda）說：『如來（Tathagata）、應供（Arhat）、正遍知（Samyaksambuddha），舍利和缽有大威德。阿難！你因為侍奉如來生身，所產生的功德，無量無邊不可思議阿僧祇（asamkhya）。』那時，佛為阿難說了未來的事情后，又告訴阿難：『我將與你前往各個國土，如來不久之後七日將入涅槃。』 阿難對佛說：『是的，我接受教誨。』 那時，佛與阿難，依次到達各個國土城邑，度脫了無量百千萬億那由他的眾生后，前往鐵匠純陀（Cunda）的家，這是如來最後用餐的地方。那時，世尊接受了他的供養后，說了偈語： 『我今最後食， 在於純陀家； 如是五眾身， 不久當滅度。』 那時，佛與阿難到達拘尸那（Kusinagara）城，用種種方便教化了拘尸那的力士后，從拘尸那城出來，到達優波跋多那娑羅雙樹（Upavartana sala trees）之間。那時，世尊頭朝北邊躺臥，這時須跋陀羅（Subhadra）來到佛所，頂禮如來，向佛而坐，佛為他說法，他得到了阿羅漢（Arhat）果。

【English Translation】 English version that which has been cultivated. You should know that Sakyamuni, the heroic great being, is able to cause countless hundreds of thousands of nayutas of billions of sentient beings to dwell in the city of Nirvana, surpassing the udumbara flower by hundreds of thousands of billions of times, and has come here because of the bowl and the sarira.』 At that time, Maitreya, the samyaksambuddha, built four jeweled stupas for this bowl of mine and my sarira, placing the sarira bowl in these stupas. At that time, Maitreya Buddha and the devas, humans, asuras, garudas, gandharvas, kinnaras, mahoragas, and others, made great offerings, respectfully bowing to the stupas of the bowl and sarira, etc.」 The Buddha told Ananda, 『The Tathagata, Arhat, Samyaksambuddha, the sarira and the bowl have great power and virtue. Ananda! The merit you have generated by serving the Tathagata』s living body is immeasurable, boundless, inconceivable, and asamkhya.』 At that time, after the Buddha had spoken to Ananda about future events, he again told Ananda, 『I will go with you to various lands, and the Tathagata will enter Nirvana in seven days.』 Ananda said to the Buddha, 『Yes, I accept your teachings.』 At that time, the Buddha and Ananda, in succession, reached various lands and cities, having liberated countless hundreds of thousands of millions of nayutas of sentient beings, and then went to the house of the blacksmith Cunda, which was the last place where the Tathagata ate. At that time, after the World Honored One had received his offering, he spoke a verse: 『This is my last meal, At Cunda』s house; This body of the five aggregates, Will soon pass into extinction.』 At that time, the Buddha and Ananda arrived at the city of Kusinagara, and after having taught the strongmen of Kusinagara using various skillful means, they left the city of Kusinagara and arrived between the Upavartana sala trees. At that time, the World Honored One lay down with his head to the north, and at this time, Subhadra came to the Buddha, bowed to the Tathagata, and sat facing the Buddha. The Buddha taught him the Dharma, and he attained the fruit of Arhat.

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