T12n0393_迦葉赴佛般涅槃經

大正藏第 12 冊 No. 0393 迦葉赴佛般涅槃經

No. 393

迦葉赴佛般涅槃經

東晉西域沙門竺曇無蘭譯

昔佛在世時，摩訶迦葉于諸比丘中，最長年高，才明智慧，其身亦有金色相好；佛每說法，常與其對坐，人民見之或呼為佛師。

於是迦葉乃辭佛到伊篩梨山中，一山名普能，周旋數千里，去舍衛國二萬六千里，多出七寶，甘果不訾，名香好藥栴檀三種：其一種芳香，一種治人百病，一種可用染五色。眾香雜藥不可稱數。亦有走翔鳥獸，師子、虎、狼、白象、騏驎、朱雀、鳳凰。或有清凈異學道士。時有方石平正，其色如琉璃，縱廣百二十里，奇樹蔭涼華葉五色，冬夏茂盛列生石上。迦葉前後教授二千弟子，皆清凈高行得羅漢者，常坐此石上，誦經行道。又有清凈甘香泉水，周旋四十里，其水中則有優曇華，紺色華、紅色華、紫色華。

迦葉弟子七人，同夕得夢：其一比丘，夢見其所坐方石中央分破，樹皆根拔；復一比丘夢見四十里泉水皆干竭，華悉零落；一比丘夢見拘羅邊坐皆傾毀；一比丘夢見閻浮利地皆傾陷；一比丘夢見須彌山崩；一比丘夢見金輪王薨；一比丘夢見日月墮地，天下失明。晨起各以所夢啟迦葉。迦葉告言：「我曹前見光明，地

【現代漢語翻譯】現代漢語譯本過去佛陀在世時，摩訶迦葉（Mahākāśyapa，佛陀的十大弟子之一，以頭陀苦行著稱）在所有比丘中，年紀最大，德高望重，才華橫溢，智慧超群，他的身體也呈現金色相好。佛陀每次說法時，常常與他對坐，人們見到他，有時會稱他為佛陀的老師。於是，迦葉向佛陀辭行，前往伊篩梨山（Isigili，山名）中。此山名為普能，周長數千里，距離舍衛國（Śrāvastī，古印度城市名）二萬六千里。山中盛產七寶，甘甜的水果數不勝數，還有名貴的香料和藥材，如栴檀（candana，一種香木）三種：其中一種散發芳香，一種能治療各種疾病，一種可以用來染五種顏色。各種香料和藥材多得數不清。山中還有各種飛禽走獸，如獅子、老虎、狼、白象、麒麟、朱雀、鳳凰。也有清凈的異學道士。當時有一塊平整的方石，顏色像琉璃，縱橫一百二十里，奇特的樹木遮天蔽日，花葉呈現五種顏色，冬夏都茂盛地生長在石頭上。迦葉前後教導了兩千名弟子，他們都清凈高尚，修行得道，證得阿羅漢果位，常常坐在這塊石頭上，誦經修行。還有清凈甘甜的泉水，周長四十里，水中生長著優曇華（udumbara，傳說中的仙界之花）、紺色華、紅色華、紫色華。迦葉的七位弟子，在同一天晚上做了相同的夢：其中一位比丘夢見他們所坐的方石中央裂開，樹木都被連根拔起；另一位比丘夢見四十里泉水全部乾涸，花朵全部凋零；一位比丘夢見拘羅（kula，僧侶居住的房屋）邊上的座位全部傾塌；一位比丘夢見閻浮利地（Jambudvīpa，佛教宇宙觀中的人類居住地）全部傾陷；一位比丘夢見須彌山（Sumeru，佛教宇宙觀中的中心山）崩塌；一位比丘夢見金輪王（cakravartin，傳說中的統治世界的理想君主）駕崩；一位比丘夢見太陽和月亮墜落到地上，天下失去光明。早晨起來，他們各自將所做的夢告訴迦葉。迦葉說道：『我們之前看到光明，地

【English Translation】 English version In the past, when the Buddha was alive, Mahākāśyapa (one of the Buddha's ten great disciples, known for his ascetic practices) was the oldest and most venerable among all the monks, possessing great talent and wisdom, and his body also had golden marks of excellence. Whenever the Buddha preached, he would often sit opposite him, and people who saw him would sometimes call him the Buddha's teacher. Then, Kāśyapa bid farewell to the Buddha and went to Mount Isigili. This mountain, named Pu Neng, was several thousand miles in circumference and twenty-six thousand miles away from Śrāvastī. The mountain was rich in seven treasures, countless sweet fruits, and precious fragrances and medicinal herbs, such as three types of candana: one that emitted fragrance, one that could cure various diseases, and one that could be used to dye five colors. There were countless kinds of fragrances and medicinal herbs. There were also various birds and beasts, such as lions, tigers, wolves, white elephants, qilin, vermilion birds, and phoenixes. There were also pure heterodox ascetics. At that time, there was a flat square stone, the color of lapis lazuli, one hundred and twenty miles in length and width, with strange trees providing shade, and leaves of five colors, growing luxuriantly on the stone in both winter and summer. Kāśyapa had taught two thousand disciples, all of whom were pure and noble, had attained enlightenment, and had become Arhats. They often sat on this stone, reciting scriptures and practicing the Way. There was also a pure and sweet spring, forty miles in circumference, in which grew udumbara flowers, blue flowers, red flowers, and purple flowers. Seven of Kāśyapa's disciples had the same dream on the same night: one monk dreamed that the square stone they were sitting on split in the middle, and the trees were uprooted; another monk dreamed that the forty-mile spring had completely dried up, and the flowers had all withered; one monk dreamed that the seats beside the kula had all collapsed; one monk dreamed that Jambudvīpa had all sunk; one monk dreamed that Mount Sumeru had collapsed; one monk dreamed that the cakravartin had passed away; one monk dreamed that the sun and moon had fallen to the ground, and the world had lost its light. In the morning, they each told Kāśyapa about their dreams. Kāśyapa said, 'We previously saw light, and the earth'

時大動，卿等復得是夢，佛將般泥洹。」即敕諸弟子往赴俱夷那竭國。

道見一婆羅門，持文陀羅華。迦葉即問言：「卿從何來？欲何所至？那得是天華？」

答言：「我從俱夷那竭國來，時佛般泥洹已經七日。諸天往赴，悉持天華天香供養佛身，此華即是。」

迦葉聞是語，便自投于地啼泣而言：「佛今般泥洹。三界失明，將復何依恃？」便帥將諸弟子進道，未到數百里，便見四天王及梵釋諸天，皆持七寶蓋、名香好華，悉往供養佛，諸天作十二部音樂，亦有阿須輪王、諸大鬼神側塞空中，又見俱夷那竭國王，及諸鄰國王，各從其群僚數百萬人。見迦葉將諸弟子到，是時國貴末羅弗王，則敕國人民皆令避道，使迦葉及諸弟子得進。

阿那律出迎相見言：「佛般泥洹已七日，耶維火不然，但待賢者到耳！」

阿難見迦葉，便自投地啼哭不自勝。有一老比丘名波或，即止阿難言：「止止！佛在時常禁制我等不得自由。佛今般泥洹，吾等得自在。莫復啼哭。」

時有天聞波或語，即舉手搏之，迦葉便前接持，天止之，謂波或言：「佛今般泥洹，一切失所恃，汝獨愚癡而反喜快。」波或聞是語意解，即得阿羅漢道。

迦葉便與諸弟子頭面著地，作禮繞棺三匝悲哀而言：「我等今

【現代漢語翻譯】現代漢語譯本：當時，發生了大地震動，你們又做了這樣的夢，這預示著佛陀將要般涅槃（parinirvana，指佛陀的最終寂滅）。」於是，佛陀命令弟子們前往拘尸那揭羅國（Kusinagara）。在路上，他們遇到一位婆羅門，手持文陀羅花（mandarava，一種天界之花）。迦葉（Kasyapa，佛陀的十大弟子之一）便問他：『你從哪裡來？要到哪裡去？這天花是從哪裡得到的？』婆羅門回答說：『我從拘尸那揭羅國來，佛陀般涅槃已經七天了。諸天都前往那裡，用天花天香供養佛身，這花就是其中之一。』迦葉聽到這話，便跌倒在地，哭泣著說：『佛陀現在般涅槃了，三界失去了光明，我們將依靠什麼呢？』於是，他帶領弟子們繼續前進。還沒走幾百里，就看見四大天王（the Four Heavenly Kings）和梵釋諸天（Brahma and Indra），都拿著七寶蓋、名香好花，前去供養佛陀。諸天演奏著十二部音樂，還有阿修羅王（Asura kings）和各種大鬼神擠滿了天空。他們還看到拘尸那揭羅國王和各鄰國的國王，各自帶領著數百萬的隨從。當他們看到迦葉帶領弟子們到來時，當時的國貴末羅弗王（Malla）便命令國人讓開道路，讓迦葉和他的弟子們通過。阿那律（Anuruddha，佛陀的十大弟子之一）出來迎接他們，說道：『佛陀般涅槃已經七天了，耶維（yavi，指火葬）的火還沒有點燃，只是在等待賢者您的到來！』阿難（Ananda，佛陀的十大弟子之一）見到迦葉，便跌倒在地，哭得不能自已。有一位名叫波或（Subhadra）的老比丘，便阻止阿難說：『停下！停下！佛陀在世時，常常限制我們不得自由。現在佛陀般涅槃了，我們終於可以自由了。不要再哭了。』當時，有一位天人聽到波或的話，便舉手打他，迦葉連忙上前制止。天人對波或說：『佛陀現在般涅槃了，一切眾生都失去了依靠，只有你愚癡，反而感到高興。』波或聽了這話，心意解開，當下證得阿羅漢道（Arhat，佛教修行者所能達到的最高境界）。迦葉便和弟子們一起，頭面著地，向佛陀的棺木行禮，繞棺三圈，悲哀地說：『我們現在』

【English Translation】 English version: At that time, there was a great earthquake, and you had this dream again, which indicates that the Buddha is about to enter parinirvana (the final passing away of a Buddha).』 Then, the Buddha ordered his disciples to go to Kusinagara. On the way, they met a Brahmin holding a mandarava flower (a celestial flower). Kasyapa (one of the ten great disciples of the Buddha) asked him, 『Where do you come from? Where are you going? Where did you get this celestial flower?』 The Brahmin replied, 『I come from Kusinagara, where the Buddha entered parinirvana seven days ago. The devas (gods) all went there, offering celestial flowers and incense to the Buddha's body, and this flower is one of them.』 Upon hearing this, Kasyapa fell to the ground, weeping and saying, 『The Buddha has now entered parinirvana, the three realms have lost their light, what shall we rely on?』 Then, he led his disciples forward. Before they had gone a few hundred miles, they saw the Four Heavenly Kings and Brahma and Indra, all holding seven-jeweled canopies, fragrant incense, and beautiful flowers, going to make offerings to the Buddha. The devas were playing twelve kinds of music, and there were also Asura kings and various great ghosts and spirits filling the sky. They also saw the king of Kusinagara and the kings of neighboring countries, each leading millions of followers. When they saw Kasyapa leading his disciples, the noble Malla king of the time ordered the people to clear the way so that Kasyapa and his disciples could pass. Anuruddha (one of the ten great disciples of the Buddha) came out to greet them, saying, 『It has been seven days since the Buddha entered parinirvana, and the yavi (cremation fire) has not yet been lit, but is waiting for you, the worthy one, to arrive!』 Ananda (one of the ten great disciples of the Buddha), upon seeing Kasyapa, fell to the ground, weeping uncontrollably. An old bhikkhu (monk) named Subhadra stopped Ananda, saying, 『Stop! Stop! When the Buddha was alive, he often restricted us from being free. Now that the Buddha has entered parinirvana, we can finally be free. Do not weep anymore.』 At that time, a deva heard Subhadra's words and raised his hand to strike him, but Kasyapa quickly stepped forward to stop him. The deva said to Subhadra, 『Now that the Buddha has entered parinirvana, all beings have lost their reliance, and only you are foolish and feel happy.』 Upon hearing this, Subhadra's mind was enlightened, and he immediately attained the state of Arhat (the highest state of spiritual attainment in Buddhism). Kasyapa and his disciples then prostrated themselves, touching their heads to the ground, paid homage to the Buddha's coffin, circumambulated it three times, and said with sorrow, 『We now』

日不知佛頭足所在。」佛威神則為出足，諸天人民莫不感傷。

於是摩訶迦葉乃說偈贊佛言：

「佛為三界乘，　　度于生死淵，　澹泊升泥洹，　　微妙越世間。　佛為無量明，　　照于愚癡冥，　愿為一切人，　　顯耀現威靈。　佛為大慈哀，　　所度無央數，　尊體處金棺，　　清凈寂然安。　愿用優和德，　　見身色相光，　普令天及人，　　興起無量福。　佛為開現法，　　眾生受潤澤，　得止生死輪，　　或者入正諦，　已蒙如來恩，　　頭面禮佛足。　今但睹金棺，　　心為悲感傷，　佛雖就無為，　　聖達靡不實。　見後有疑諦，　　出足於金棺，　起分是生死，　　佛以不復愁，　法身慧常存，　　莫呼永泥洹。」

迦葉赴佛般涅槃經

【現代漢語翻譯】現代漢語譯本『我不知道佛陀的頭和腳在哪裡。』佛陀以神力顯現出雙足，所有天人和人民無不感到悲傷。於是，摩訶迦葉（Mahakasyapa，佛陀的十大弟子之一，以頭陀苦行著稱）便說偈讚頌佛陀：『佛陀是三界的舟乘，渡過生死輪迴的深淵，安詳地升入涅槃（Nirvana，佛教的最高境界，指脫離輪迴后的寂滅狀態），其微妙超越世間。佛陀是無量的光明，照亮愚癡的黑暗，愿為一切人，顯現威嚴神靈。佛陀具有大慈大悲，所度化的眾生無量無邊，尊貴的身體安放在金棺中，清凈寂靜而安詳。愿以柔和的德行，得見佛陀身色相的光芒，普遍令天人和眾生，興起無量的福德。佛陀開示顯現佛法，眾生因此得到滋潤，得以停止生死輪迴，或者進入正道真理。已經蒙受如來的恩惠，頭面頂禮佛陀的雙足。如今只能看到金棺，心中感到悲傷。佛陀雖然進入無為的境界，聖者的教誨沒有不真實的。看到後世有人對真理產生疑惑，佛陀從金棺中伸出雙足，生起分別心是生死的根源，佛陀不再為此憂愁，法身智慧永恒存在，不要說佛陀永遠進入涅槃。』《迦葉赴佛般涅槃經》

【English Translation】 English version 'I do not know where the Buddha's head and feet are.' Then, through the Buddha's divine power, his feet appeared, and all the gods and people were moved to sorrow. Thereupon, Mahakasyapa (one of the ten great disciples of the Buddha, known for his ascetic practices) spoke verses in praise of the Buddha: 'The Buddha is the vehicle for the three realms, Crossing the abyss of birth and death, Tranquilly ascending to Nirvana (the ultimate state of liberation from the cycle of rebirth), Subtle and beyond the world. The Buddha is boundless light, Illuminating the darkness of ignorance, May he for all beings, Manifest his majestic power. The Buddha is of great compassion and mercy, Those he has saved are countless, The honored body rests in the golden coffin, Pristine, serene, and peaceful. May we, through gentle virtue, Behold the light of the Buddha's form, Universally enabling gods and humans, To generate immeasurable merit. The Buddha reveals and manifests the Dharma, Beings are thereby nourished, Able to cease the cycle of birth and death, Or enter the path of truth. Having received the grace of the Tathagata, We bow our heads and pay homage to the Buddha's feet. Now we can only see the golden coffin, Our hearts are filled with sorrow. Though the Buddha has entered the state of non-action, The teachings of the sage are never untrue. Seeing that future generations may doubt the truth, The Buddha extends his feet from the golden coffin, The arising of discrimination is the root of birth and death, The Buddha no longer worries about this, The Dharma body and wisdom are eternally present, Do not say that the Buddha has entered eternal Nirvana.' Kasyapa's Journey to the Buddha's Parinirvana Sutra