T12n0394_佛入涅槃密跡金剛力士哀戀經
大正藏第 12 冊 No. 0394 佛入涅槃密跡金剛力士哀戀經
No. 394
佛入涅槃密跡金剛力士哀戀經
失譯人名今附秦錄
牟尼世尊在拘尸那城娑羅林間北首而臥，初入涅槃。
時密跡金剛力士見佛滅度，悲哀懊惱作如是言：「世尊成就最勝無上十力，云何於今乃為羸弊無常氣勢微劣之所摧敗？如來舍我入于寂滅，我從今日無歸、無依、無覆、無護，衰惱災患一旦頓集，憂愁毒箭深入我心。」
密跡金剛作是語已，戀慕世尊愁火轉熾，五內抽割、心膂磨碎，躄踴悶絕譬如巖崩，顛墮于地久乃醒悟。即起而坐，涕哭哽噎歔欷而言：「怪哉怪哉，死魔大惡！無量功德波羅蜜聚，為彼死魔之所滅壞。」
復作是言：「唯愿真濟請為我起，我今薄祐無依憑處。云何世尊捨棄於我獨入寂滅？自今已后永離哀顏，世尊寂靜身、口、意業更不可睹，更不得見佛婆伽婆入于佛住。
「如來昔日入于佛住三昧之時，威德光顯倍常殊妙，佛面鮮澤過於蓮華新開敷時，如日初出照于朝陽，如是勝面更不可見。
「如來處於大眾出大雷音、微妙之聲，更不可聞，誠言無二、離過患說、無諂偽說、易解了說、眾所愛說，世界之中滅除諸惡至甘露城，無過佛法。
【現代漢語翻譯】 現代漢語譯本 佛陀入涅槃時，密跡金剛力士哀戀經 （失譯人名，今附於秦錄） 牟尼世尊（釋迦牟尼佛）在拘尸那城（古印度城市名）娑羅林間，頭朝北側臥，開始進入涅槃（佛教術語，指佛陀的圓寂）。 當時，密跡金剛力士（佛教護法神）見到佛陀滅度，悲傷懊惱，說道：『世尊成就了最殊勝無上的十力（佛陀的十種力量），為何如今卻被這羸弱、無常、氣勢微弱的力量所摧毀？如來（佛陀的稱號）捨棄我進入寂滅（涅槃的另一種說法），我從今天起無所歸依、無所依靠、無所庇護、無所保護，衰敗、煩惱、災禍一旦全部降臨，憂愁的毒箭深深刺入我的心中。』 密跡金剛說完這些話后，戀慕世尊的愁火更加熾烈，五臟六腑如同被切割，心和脊骨如同被磨碎，他跌倒在地，悶絕昏迷，如同山巖崩塌，過了很久才醒過來。他立即起身坐起，涕淚縱橫，哽咽抽泣著說：『怪哉！怪哉！死魔（佛教中象徵死亡的力量）太可惡了！無量功德波羅蜜（佛教修行到達彼岸的方法）的聚集，竟然被這死魔所滅壞。』 他又說道：『唯愿真濟（佛陀的尊稱）請為我起身，我如今福薄，沒有可以依靠的地方。為何世尊捨棄我獨自進入寂滅？從今以後，我將永遠看不到您慈悲的面容，世尊寂靜的身、口、意業（佛教中指行為、言語和思想）再也無法見到，再也無法見到佛婆伽婆（佛陀的尊稱）進入佛的境界。 『如來過去進入佛住三昧（佛教禪定的一種）時，威德光明顯得格外殊勝美妙，佛的面容鮮艷光澤勝過蓮花初開之時，如同初升的太陽照耀著朝陽，這樣殊勝的面容再也看不到了。 『如來在大眾之中發出如雷鳴般洪亮、微妙的聲音，再也聽不到了，那真實無二、遠離過患的言說，沒有諂媚虛偽的言說，容易理解的言說，眾人喜愛的言說，在世界之中滅除一切罪惡，到達甘露城（佛教中象徵涅槃的境界），沒有比佛法更殊勝的了。』
【English Translation】 English version The Sutra of the Vajra-wielding Spirit's Lamentation at the Buddha's Entry into Nirvana (Translator's name lost, now appended to the Qin record) The Muni World-Honored One (Shakyamuni Buddha) was lying on his right side with his head to the north in the Sala Grove of Kushinagar (an ancient Indian city), beginning his entry into Nirvana (a Buddhist term referring to the Buddha's passing away). At that time, the Vajra-wielding Spirit (a Buddhist guardian deity) saw the Buddha's passing and, in grief and distress, spoke thus: 'The World-Honored One has achieved the most supreme and unsurpassed Ten Powers (the ten powers of a Buddha), how is it that now he is defeated by the weak, impermanent, and feeble forces? The Tathagata (an epithet of the Buddha) has abandoned me and entered into quiescence (another term for Nirvana). From this day forward, I have no refuge, no reliance, no shelter, no protection. Decay, affliction, and calamities will all descend upon me at once, and the poisonous arrow of sorrow will pierce deeply into my heart.' Having spoken these words, the Vajra-wielding Spirit's sorrowful longing for the World-Honored One grew more intense. His internal organs felt as if they were being cut apart, his heart and spine as if they were being ground to pieces. He collapsed to the ground, fainting and unconscious, like a mountain collapsing. It was a long time before he regained consciousness. He immediately rose and sat up, weeping and sobbing, saying: 'How strange! How strange! The Death Demon (a Buddhist symbol of the power of death) is so evil! The accumulation of immeasurable meritorious perfections (the Buddhist methods of reaching the other shore) has been destroyed by this Death Demon.' He further said: 'I beseech the True Savior (an epithet of the Buddha) to rise for me. I am now of meager fortune, with no place to rely on. Why has the World-Honored One abandoned me and entered into quiescence alone? From now on, I will never see your compassionate face again. The World-Honored One's tranquil body, speech, and mind (referring to actions, words, and thoughts in Buddhism) can no longer be seen. I can no longer see the Buddha Bhagavan (an epithet of the Buddha) entering the state of Buddhahood.' 'When the Tathagata entered the Samadhi (a type of Buddhist meditation) of the Buddha's Abode in the past, his majestic radiance was exceptionally wondrous and beautiful. The Buddha's face was more vibrant and lustrous than a newly opened lotus flower, like the rising sun illuminating the morning light. Such a magnificent face can no longer be seen.' 'The Tathagata, amidst the assembly, emitted a great thunderous and subtle voice, which can no longer be heard. That truthful and unique speech, free from faults, without flattery or deceit, easy to understand, and beloved by all, eradicated all evils in the world and led to the City of Ambrosia (a Buddhist symbol of Nirvana). There is nothing more supreme than the Buddha's Dharma.'
咄哉！真濟永入涅槃，使諸眾生無有救護，處於生死大曠野中，又無眼目，離於導師，誰示其道？
「如來密雲能雨甘露，為無常風之所吹滅。一切眾生愛火所燒，而於今者佛入涅槃，誰雨法雨滅其愛火？
「如來於今滅于有為得無上道，為于眾生作大醫王。一切世界為煩惱病之所患苦，今入涅槃，誰當矜愍化以正道，療諸眾生結使之疾？
「如來、世尊名為知恩念于恩者，我從處胎以來隨逐如來如影隨形，調和奉順不曾違闕。云何不感我之至心，便見孤棄如背恩者？
「嗚呼怪哉，咄哉大苦。此金剛杵當用護誰？即便擲棄。自今以往當奉侍誰？誰當慈愍訓誨於我？更於何時得睹尊顏？護世之王為顯甘露，故遣我來擁護于佛，如何今日卒舍我等入于涅槃？我所有命依佛而存，一旦舍我，當依于誰得存此命？
「咄哉！真濟矜愍一切，常說妙法教照愚冥。何故今者而卒不言？
「如來所知一切種智過一切上，恒于眾生有緣之者思欲利益。即於今日何處去耶？而於今日便自閉默，更不救濟受化之徒。諸魔、惡人見佛涅槃，皆大歡喜。
「如來、世尊生死海中作大船師，而於今日永舍濟度。是諸眾生無量劫來順生死流，唯有如來能以正道令諸眾生皆得返流。如來、世尊永斷煩惱
【現代漢語翻譯】 現代漢語譯本 唉呀！真正的救濟者（真濟，指佛陀）竟然要永遠進入涅槃（涅槃，佛教術語，指解脫生死輪迴的狀態），使得所有眾生沒有了救護，處於生死輪迴的廣闊荒野中，又沒有眼睛（指智慧），離開了導師（指佛陀），誰來指示他們道路呢？ 『如來（如來，佛的稱號之一）的秘密法雲能夠降下甘露（甘露，比喻佛法），卻被無常的風吹散了。一切眾生都被愛慾之火所焚燒，而現在佛陀卻要進入涅槃，誰來降下法雨熄滅他們的愛慾之火呢？』 『如來現在滅除有為法（有為法，指因緣和合而生的事物）而證得無上道（無上道，指最高的覺悟），是爲了眾生而成為偉大的醫王。一切世界都被煩惱病所困擾，現在佛陀卻要進入涅槃，誰來憐憫教化他們走上正道，治療眾生煩惱的疾病呢？』 『如來、世尊（世尊，佛的尊稱）被稱為知恩念恩的人，我從在母胎中就跟隨如來，如同影子跟隨形體，調和順從，不曾違背。為什麼不感應我的至誠之心，就拋棄我如同背棄恩人一樣呢？』 『嗚呼，怪哉，唉呀，大苦啊！這金剛杵（金剛杵，佛教法器，象徵堅固的智慧）將要用來保護誰呢？就把它丟棄吧。從今以後我將要侍奉誰呢？誰會慈悲憐憫地教導我呢？還要到什麼時候才能再次見到您的尊顏呢？護世之王（護世之王，指帝釋天）爲了顯示甘露（甘露，比喻佛法），所以派遣我來擁護佛陀，為什麼今天突然捨棄我們進入涅槃呢？我所有的生命都依靠佛陀而存在，一旦捨棄我，我將依靠誰來存活呢？』 『唉呀！真正的救濟者憐憫一切，常常宣說微妙的佛法來照亮愚昧的黑暗。為什麼現在突然不說話了呢？』 『如來所知的一切種智（一切種智，指佛陀所具有的對一切事物和道理的智慧）超越一切，總是想著利益與他有緣的眾生。現在今天他到哪裡去了呢？今天就自己閉口不言，不再救濟受教化的弟子。諸魔（魔，指障礙修行的力量）、惡人看到佛陀涅槃，都非常歡喜。』 『如來、世尊在生死大海中作為偉大的船師，而今天卻永遠捨棄了救度眾生的責任。這些眾生無量劫以來順著生死之流，只有如來能夠用正道讓眾生都能夠逆流而上。如來、世尊永遠斷除了煩惱』
【English Translation】 English version Alas! The true savior (Zhen Ji, referring to the Buddha) is about to enter Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death) forever, leaving all sentient beings without protection, in the vast wilderness of birth and death, without eyes (referring to wisdom), and without a guide (referring to the Buddha). Who will show them the way? 'The secret cloud of the Tathagata (Tathagata, one of the titles of the Buddha) can rain down sweet dew (sweet dew, a metaphor for the Dharma), but it is blown away by the wind of impermanence. All sentient beings are burned by the fire of desire, and now that the Buddha is about to enter Nirvana, who will rain down the Dharma to extinguish their fire of desire?' 'The Tathagata now extinguishes the conditioned phenomena (conditioned phenomena, referring to things that arise from causes and conditions) and attains the unsurpassed path (unsurpassed path, referring to the highest enlightenment), becoming a great physician for sentient beings. All worlds are afflicted by the disease of afflictions, and now that the Buddha is about to enter Nirvana, who will have compassion to teach them the right path and cure the diseases of sentient beings' afflictions?' 'The Tathagata, the World Honored One (World Honored One, a respectful title for the Buddha), is known as one who is mindful of kindness and gratitude. Since I was in the womb, I have followed the Tathagata like a shadow follows a form, harmonizing and obeying without ever disobeying. Why does he not sense my sincere heart and abandon me like one who betrays kindness?' 'Alas, how strange, alas, great suffering! Who will this Vajra (Vajra, a Buddhist ritual implement symbolizing firm wisdom) be used to protect? Just throw it away. From now on, whom shall I serve? Who will compassionately teach me? When will I be able to see your honorable face again? The King of the World Protectors (King of the World Protectors, referring to Indra) sent me to protect the Buddha in order to reveal the sweet dew (sweet dew, a metaphor for the Dharma), so why do you suddenly abandon us today and enter Nirvana? My entire life depends on the Buddha, and once you abandon me, who will I rely on to survive?' 'Alas! The true savior has compassion for all, and always speaks the wonderful Dharma to illuminate the darkness of ignorance. Why is it that now you suddenly do not speak?' 'The Tathagata's knowledge of all-knowing wisdom (all-knowing wisdom, referring to the Buddha's wisdom of all things and principles) surpasses everything, and he always thinks of benefiting sentient beings who have a connection with him. Where has he gone today? Today he has closed his mouth and no longer saves those who are to be taught. All the demons (demons, referring to the forces that hinder practice) and evil people are very happy to see the Buddha enter Nirvana.' 'The Tathagata, the World Honored One, is the great captain in the sea of birth and death, and today he has forever abandoned the responsibility of saving sentient beings. These sentient beings have been flowing with the stream of birth and death for countless eons, and only the Tathagata can use the right path to allow all sentient beings to go against the stream. The Tathagata, the World Honored One, has forever cut off afflictions.'
，為于愚冥眾生作大照明。今日涅槃，世間眾生增長黑闇，永為無明之所覆蔽。」
金剛密跡哀呼悲惱復作是言：「世尊諸相——三十二百福大人相——悉皆具足，如何滅壞永不可睹？
「哀哉，破壞魔者！哀哉，轉法輪者！哀哉，滅一切外道螢火光者！哀哉，能壞有身者！哀哉，諸智慧城者！哀哉，法燈為無常風之所吹滅；哀哉，法月為死羅睺之所吞滅。」
復作是言：「大寂真濟！愿為我說，即於今者為何處去？至何方所？為適何國？為至舍衛及王舍城、迦毗羅衛、波羅奈耶？於此諸國為何處住耶？
「今為在何林？為在迦蘭陀竹林、庵婆羅林、祇陀林？於此諸林為在何處？
「為在何山？為在自善山、毗堤醯山、耆阇崛山？於此諸山為在何山？愿語於我實在何處。
「諸八部——眾天、龍、夜叉、乾闥婆、阿修羅、緊那羅、摩睺羅伽如是等——以見於我常隨從佛，設當問我：『佛何處去？』我當何辭以對於彼？
「世尊昔日教化眾生，若小疲倦暫寢息時，繫心在明為益眾生。云何今者舍於一切，永入涅槃更不利益？
「真濟！愿為我起。我憂悲火熾然胸中，命將不全，愿賜一言，猶如冷水滅我熾火；我今為憂苦毒蛇之所蛆螫，愿賜我法阿伽陀藥以除我毒；憂
【現代漢語翻譯】 現代漢語譯本：『為那些處於愚昧黑暗中的眾生帶來巨大的光明。今日您入涅槃，世間眾生將增長黑暗，永遠被無明所覆蓋。』 金剛密跡悲哀地呼喊著，又說道：『世尊您具足所有相好——三十二種大丈夫相——都完全具備，為何要滅度，永遠不能再見到呢？』 『哀哉，破壞魔者！哀哉，轉法輪者！哀哉，滅一切外道螢火之光者！哀哉，能破除有身見者！哀哉，諸智慧之城！哀哉，法燈被無常之風吹滅；哀哉，法月被死羅睺吞噬。』 又說道：『大寂真濟！愿您告訴我，您現在將去往何處？到達哪個地方？將前往哪個國家？是去舍衛城（Śrāvastī）、王舍城（Rājagṛha）、迦毗羅衛（Kapilavastu）、波羅奈（Vārāṇasī）嗎？在這些國家中，您將住在哪裡呢？』 『現在您在哪個樹林？是在迦蘭陀竹林（Kalandaka Venuvana）、庵婆羅林（Ambavana）、祇陀林（Jetavana）嗎？在這些樹林中，您又在何處呢？』 『您在哪個山中？是在自善山（Svayamvara）、毗堤醯山（Vaidehika）、耆阇崛山（Gṛdhrakūṭa）嗎？在這些山中，您又在哪個山呢？請告訴我您究竟在何處。』 『諸八部——天（Deva）、龍（Nāga）、夜叉（Yakṣa）、乾闥婆（Gandharva）、阿修羅（Asura）、緊那羅（Kiṃnara）、摩睺羅伽（Mahoraga）等——他們看到我經常跟隨佛陀，如果他們問我：『佛陀去哪裡了？』我該如何回答他們呢？』 『世尊您過去教化眾生，即使稍微疲倦，暫時休息時，也心繫光明，爲了利益眾生。為何現在捨棄一切，永遠進入涅槃，不再利益眾生呢？』 『真濟！愿您為我起身。我憂愁悲傷的火焰在胸中燃燒，生命將要不保，愿您賜予我一句話，猶如冷水熄滅我熾熱的火焰；我現在被憂愁痛苦的毒蛇所咬傷，愿您賜予我法阿伽陀藥（agada，一種解毒藥）來解除我的毒素；憂愁』
【English Translation】 English version: 『To bring great illumination to those beings dwelling in ignorance and darkness. Today you enter Nirvana, the darkness of the world will increase, and they will be forever covered by ignorance.』 Vajra-secret-trace (Vajrapāṇi) cried out in sorrow and said again: 『World Honored One, you are fully endowed with all the marks—the thirty-two marks of a great man—how can you pass away and never be seen again?』 『Alas, destroyer of Mara! Alas, turner of the Dharma wheel! Alas, extinguisher of the firefly light of all external paths! Alas, one who can destroy the view of a self! Alas, city of all wisdom! Alas, the Dharma lamp is extinguished by the wind of impermanence; alas, the Dharma moon is swallowed by the death Rahu.』 He said again: 『Great Tranquil Savior! I wish you would tell me, where are you going now? To what place will you arrive? To what country will you go? Will you go to Śrāvastī, Rājagṛha, Kapilavastu, or Vārāṇasī? In which of these countries will you dwell?』 『In which forest are you now? Are you in Kalandaka Venuvana (Bamboo Grove), Ambavana (Mango Grove), or Jetavana (Jeta Grove)? In which of these forests are you?』 『On which mountain are you? Are you on Svayamvara, Vaidehika, or Gṛdhrakūṭa (Vulture Peak)? On which of these mountains are you? Please tell me where you truly are.』 『The eight classes—Deva (gods), Nāga (dragons), Yakṣa (demons), Gandharva (celestial musicians), Asura (demigods), Kiṃnara (mythical beings), Mahoraga (great serpents), and others—seeing that I always follow the Buddha, if they ask me: 『Where has the Buddha gone?』 How shall I answer them?』 『World Honored One, in the past when you taught sentient beings, even when you were slightly tired and rested temporarily, your mind was focused on the light for the benefit of sentient beings. Why now do you abandon everything, enter Nirvana forever, and no longer benefit sentient beings?』 『True Savior! I wish you would rise for me. The fire of my sorrow and grief is burning in my chest, and my life is about to end. I wish you would grant me a word, like cold water extinguishing my burning fire; I am now bitten by the poisonous snake of sorrow and suffering, I wish you would grant me the Dharma agada (antidote) to remove my poison; sorrow』
愁毒箭深入我心，愿賜語鉗為我拔出。
「一切眾生愛別離苦，如來常為說種種法除其苦惱。云何獨不愍我，為我滅此眾苦？
「如我今者，哀逆闇塞不能推理而自釋割憂心內病、種種讇語。云何世尊不見慰喻我之恭順心不疲怠、樂見慈顏無有厭足？投身於地愿一瞻睹，如何世尊不見哀矜？
「滅結牛王常挾持我，何不將我入于涅槃？獨見孤棄。
「我失如來，諸苦所切無量無邊又不見諦。何故獨見放舍入于涅槃？
「怪哉怪哉。如來一睡更不起耶？如來已去不復還耶？猶如燈滅更不復明、如寶樓崩更不建立、如寶藏沒不可還出。」
舉手大叫，發聲悲哭，如帝釋幢所持繩絕倒地不起，宛轉啼哭，心、肝、咽喉、唇、舌悉皆乾燥，荒迷躄地。良久乃穌。
愛戀如來功德之身，捉相輪足，急抱不放而作是言：「如來之足如優缽羅華、如日初出清凈柔軟。安立之足、千輻輪足，極妙工巧不能畫作。轉輪聖王雖有是相，相不明瞭；如來相輪輻轂具足，炳然顯著。其指纖長，附順相著不稀、不疏，其爪紅潤猶如赤銅、手足網縵猶如鵝王、肌體豐滿無筋脈皮皺，天王、人王、諸鬼、神王及以龍王，咸以天冠頂禮佛足。為化一切諸有緣者，以相輪足遍行世界，而今此足更無有用。
【現代漢語翻譯】 現代漢語譯本 憂愁的毒箭深深刺入我的內心，希望您能賜予我語言的鉗子，將它拔出。 『一切眾生都因愛別離而痛苦，如來您常常為他們宣說各種佛法，以消除他們的苦惱。為什麼唯獨不憐憫我，為我消除這些痛苦呢？』 『就像我現在這樣，悲哀、迷茫，無法推理，只能自己割捨憂愁，內心生病，說各種諂媚的話。為什麼世尊您看不到我恭順的心，不感到疲憊，樂意見到您慈祥的容顏而沒有厭倦？我投身於地，希望能夠瞻仰您一眼，為什麼世尊您不憐憫我呢？』 『束縛我的結縛之牛王常常挾持著我，為什麼不將我引入涅槃？唯獨見我被孤立拋棄。』 『我失去了如來，被各種痛苦折磨，無量無邊，又看不到真諦。為什麼唯獨見我被拋棄，進入涅槃？』 『奇怪啊，奇怪啊。如來您一旦睡去就不再起來了嗎？如來您已經離去不再回來了嗎？就像燈滅了不再明亮，像寶樓倒塌不再建立，像寶藏沉沒不可再取出。』 他舉起手大聲呼叫，發出悲傷的哭聲，像帝釋天的幢所持的繩子斷裂一樣倒在地上起不來，在地上翻滾啼哭，心、肝、咽喉、嘴唇、舌頭都乾燥了，迷亂地癱倒在地。過了很久才甦醒過來。 他愛戀如來的功德之身，抓住佛的足相輪，緊緊抱住不放，說道：『如來的足像優缽羅花一樣，像初升的太陽一樣清凈柔軟。安立的足，千輻輪的足，極其巧妙的工匠也無法描繪出來。轉輪聖王雖然有這樣的相，但相不明顯；如來的足相輪輻轂具足，清晰顯著。他的手指纖長，附順相連，不稀疏，不疏遠，他的指甲紅潤，像赤銅一樣，手足有網縵，像鵝王一樣，肌體豐滿，沒有筋脈和面板皺紋，天王、人王、諸鬼、神王以及龍王，都用天冠頂禮佛足。爲了教化一切有緣眾生，用足相輪遍行世界，而現在這足卻不再有用了。』
【English Translation】 English version The arrow of sorrow has deeply pierced my heart, I wish you would grant me the tongs of speech to pull it out. 'All sentient beings suffer from the pain of separation from loved ones, and the Tathagata often speaks various Dharmas to remove their suffering. Why do you not have compassion for me alone, to eliminate these sufferings for me?' 'Just as I am now, sorrowful and confused, unable to reason, I can only cut off my sorrows myself, my heart is sick, and I speak various flattering words. Why does the World Honored One not see my respectful heart, not feel weary, and be happy to see your compassionate face without being tired? I throw myself to the ground, hoping to catch a glimpse of you, why does the World Honored One not have compassion for me?' 'The bull king of fetters that binds me often holds me captive, why not lead me into Nirvana? Why do you see me alone as abandoned and forsaken?' 'I have lost the Tathagata, I am tormented by all kinds of suffering, boundless and limitless, and I cannot see the truth. Why do you see me alone as abandoned, entering Nirvana?' 'Strange, strange. Once the Tathagata sleeps, will he not rise again? Has the Tathagata already departed and will not return? Like a lamp that is extinguished and no longer shines, like a precious tower that collapses and is no longer built, like a treasure that sinks and cannot be retrieved.' He raised his hands and cried out loudly, uttering sorrowful cries, like the rope holding the banner of Indra breaking, he fell to the ground and could not get up, rolling on the ground and weeping, his heart, liver, throat, lips, and tongue were all dry, and he collapsed to the ground in confusion. After a long time, he regained consciousness. He loved the meritorious body of the Tathagata, grabbed the wheel-like marks on the Buddha's feet, held them tightly and would not let go, and said: 'The Tathagata's feet are like the Utpala flower, as pure and soft as the rising sun. The established feet, the feet with a thousand spokes, even the most skillful craftsmen cannot depict them. Although the Chakravartin King has such marks, they are not clear; the Tathagata's wheel-like marks on his feet are complete with spokes and hubs, clear and distinct. His fingers are slender, attached and connected, not sparse, not distant, his nails are red and moist like red copper, his hands and feet have webs like a swan king, his body is full, without veins or skin wrinkles, the heavenly kings, human kings, ghosts, divine kings, and dragon kings all bow to the Buddha's feet with their heavenly crowns. To teach all sentient beings with karmic connections, he used the wheel-like marks on his feet to travel the world, but now these feet are no longer useful.'
「我于昔日心常喜樂，一旦涅槃更不令我生於喜樂，而此無常極為大惡，能壞無量功德不思議色。
「如來威勢能令見者身心歡喜，無量福力持如來身。無常之力實為最大，能使如來至於死處。如來以父母乳哺之力、禪定力、智慧力、神通力，以此諸力不能于無常力中而自拔濟。
「阿難昔日勸請世尊住壽一劫，如來何故不受其請？
「真濟往昔不於三阿僧祇劫中作百千苦行、難捨之事一切能捨、無數劫中歷侍諸佛、奉事供養求一切智，欲濟眾生。于少許時，所度未幾便入涅槃。如來往日為菩薩時，化于眾生猶不疲極，而於今者可疲倦耶？
「濁法眾生如新生犢滿十二由旬，云何斷乳而棄之去？請為我起與濁法犢飽足甜乳。
「於時帝釋數億諸天來欲問難，云何而不為其解說？千世界主梵天王合掌請法，今日何不為說法要滿其所愿？毗沙門王數千萬夜叉而自圍繞、提頭賴吒乾闥婆眾而自圍繞、毗留勒叉究槃荼眾而自圍繞、毗留博叉諸龍之眾而自圍繞，如是等眾皆為飲法甘露而來至此，如來何不以良藥救諸疾者？
「外道諸眾毀呰於法，何不速起壞彼邪論？欲界之主處處壞亂，何不降伏？如來！諸聲聞少於智慧、不勤習誦、厭于廣博，何不速起為說略要令知正道？
「
【現代漢語翻譯】 現代漢語譯本：'我過去常常心中喜悅，一旦進入涅槃，就不再讓我產生喜悅。而這無常是極大的惡，能摧毀無量功德和不可思議的色身。' '如來的威勢能使見到的人身心歡喜，無量的福德力量支撐著如來的身體。無常的力量實在太大了，能使如來走向死亡。如來憑藉父母的乳哺之力、禪定之力、智慧之力、神通之力，用這些力量都不能在無常的力量中自救。' '阿難過去曾勸請世尊住世一劫，如來為什麼不接受他的請求？' '真正的救度者過去在三大阿僧祇劫中，做了百千種苦行，難捨的事都能捨棄，無數劫中侍奉諸佛，奉事供養，求得一切智慧，想要救度眾生。在少許時間裡，所度化的眾生還不多，就進入涅槃。如來過去作為菩薩時，教化眾生尚且不疲倦，而現在會感到疲倦嗎？' '濁世的眾生就像剛出生的小牛犢，才滿十二由旬，怎麼能斷奶而拋棄他們呢？請您為我們這些濁世的牛犢提供充足的甜乳。' '當時帝釋（Indra，天神之王）和數億諸天前來想要請教，為什麼不為他們解答？千世界之主梵天王（Brahma，創造之神）合掌請求佛法，今天為什麼不為他們說法，滿足他們的願望？毗沙門王（Vaiśravaṇa，北方守護神）被數千萬夜叉（Yakṣa，鬼神）圍繞，提頭賴吒（Dhṛtarāṣṭra，東方守護神）被乾闥婆（Gandharva，天樂神）眾圍繞，毗留勒叉（Virūḍhaka，南方守護神）被鳩槃荼（Kumbhāṇḍa，食人鬼）眾圍繞，毗留博叉（Virūpākṣa，西方守護神）被諸龍眾圍繞，這些眾生都爲了飲用法甘露而來，如來為什麼不用良藥救治這些病人？' '外道（非佛教徒）們誹謗佛法，為什麼不迅速起來摧毀他們的邪說？欲界之主到處作亂，為什麼不去降伏他們？如來！諸聲聞（Śrāvaka，佛陀的弟子）智慧淺薄，不勤奮學習誦讀，厭倦廣博的教義，為什麼不迅速起來為他們說簡要的教義，讓他們瞭解正道？'
【English Translation】 English version: 'In the past, my heart was always joyful, but once I enter Nirvana, it will no longer bring me joy. And this impermanence is a great evil, capable of destroying immeasurable merits and inconceivable forms.' 'The majestic power of the Tathagata (如來, the thus-gone one) can make those who see him joyful in body and mind, and immeasurable blessings support the Tathagata's body. The power of impermanence is truly the greatest, capable of bringing the Tathagata to death. The Tathagata, with the strength of his parents' milk, the power of meditation, the power of wisdom, and the power of supernatural abilities, cannot save himself from the power of impermanence with these powers.' 'Ananda (阿難, Buddha's attendant) once urged the World Honored One to live for a kalpa (劫, an eon), why did the Tathagata not accept his request?' 'The true savior, in the past, during three asamkhya kalpas (阿僧祇劫, countless eons), performed hundreds of thousands of ascetic practices, gave up things that were difficult to give up, served all the Buddhas in countless kalpas, made offerings, sought all wisdom, and desired to save all beings. In a short time, he has not saved many beings and enters Nirvana. When the Tathagata was a Bodhisattva (菩薩, one who seeks enlightenment) in the past, he was not tired of teaching beings, so why would he be tired now?' 'The beings of the turbid world are like newborn calves, only twelve yojanas (由旬, a unit of distance) old, how can you cut off their milk and abandon them? Please provide us, the calves of the turbid world, with plenty of sweet milk.' 'At that time, Indra (帝釋, king of the gods) and billions of gods came to ask questions, why not answer them? Brahma (梵天, creator god), the lord of the thousand worlds, clasped his hands and requested the Dharma (佛法, Buddhist teachings), why not preach the Dharma today and fulfill their wishes? Vaiśravaṇa (毗沙門, guardian of the north) is surrounded by tens of millions of Yakshas (夜叉, nature spirits), Dhṛtarāṣṭra (提頭賴吒, guardian of the east) is surrounded by Gandharvas (乾闥婆, celestial musicians), Virūḍhaka (毗留勒叉, guardian of the south) is surrounded by Kumbhāṇḍas (鳩槃荼, grotesque dwarfs), and Virūpākṣa (毗留博叉, guardian of the west) is surrounded by dragons. These beings have come here to drink the nectar of the Dharma, why does the Tathagata not use good medicine to save these sick ones?' 'The heretics (外道, non-Buddhists) slander the Dharma, why not quickly rise up and destroy their false doctrines? The lords of the desire realm are causing chaos everywhere, why not subdue them? Tathagata! The Śrāvakas (聲聞, disciples of the Buddha) are shallow in wisdom, do not diligently study and recite, and are tired of the extensive teachings, why not quickly rise up and preach the essential teachings to them, so that they may understand the right path?'
然今阿難是佛所親、奉侍世尊，未斷結使盡于根本，何不教授令盡諸結使？
「嗚呼怪哉。如此堅實大福德人一旦滅壞，而此無常如護財象殘害無數。此護財象身大如山，如來往昔猶能調伏如是大象，云何今者反為無常之所調伏乃至滅盡？
「如阿婆羅龍能壞摩竭提、興大云雷電光熾然、降注大雹摧折樹木。如來能伏彼大力龍，而於今者反為無常之所乘服。
「如鴦掘魔暴虐殘害，猶能調彼剛強惡人；調彼不調牟尼世尊，今為無常之所摧壞。
「如曠野惡鬼殘殺一切令國空虛，猶能調彼使受持戒；而於今者入無常罥摧滅無餘。
「如優樓頻螺迦葉染著於我、沒于邪見榛林之中難可拔出，如來猶愍，能現十八種神足變化能令調伏；今為無常之所傾倒。
「一切眾生薄于福祐，大智之海為無常日之所幹竭；正智須彌為無常金剛杵之所摧碎；佛功德樹——覺意妙華道果充滿——為無常斧之所斫壞；廣大智光——名稱周聞遍於世間，能燒一切有生之薪——為無常水之所澆滅也。盛力無常無有法教，不為智者之所禁制，非是精進瞻勇、猛健勢力、名稱柔心、調根寂定之所能免。咄哉，無常！酷暴乃爾，不別好惡、有德、無德等能摧壞。」
作是語時，大地震動、山頂崩壞、大星殞落
【現代漢語翻譯】 現代漢語譯本： 現在阿難（Ananda，佛陀的十大弟子之一，以多聞著稱）是佛陀最親近的人，侍奉世尊，但他還沒有斷除煩惱的束縛，沒有從根本上消除，為什麼不教導他，讓他斷除所有的煩惱呢？ 唉，真是奇怪啊！如此堅實、有大福德的人一旦滅亡，而這無常就像守護財寶的大象一樣殘害無數。這守護財寶的大象身軀巨大如山，如來（Tathagata，佛陀的稱號）過去尚且能夠調伏這樣的大象，為什麼現在反而被無常所調伏，乃至滅盡呢？ 就像阿婆羅龍（Apalala，傳說中的龍）能夠摧毀摩竭提（Magadha，古印度王國名），興起巨大的云雷閃電，降下大冰雹，摧折樹木。如來能夠降伏那條大力龍，而現在反而被無常所征服。 就像鴦掘魔（Angulimala，原為殺人魔，后被佛陀感化）暴虐殘害，如來尚且能夠調伏那個剛強兇惡的人；調伏那些難以調伏的人，牟尼世尊（Muni，佛陀的稱號）現在卻被無常所摧毀。 就像曠野的惡鬼殘殺一切，使國家空虛，如來尚且能夠調伏他們，使他們受持戒律；而現在卻陷入無常的羅網，被摧毀得無影無蹤。 就像優樓頻螺迦葉（Uruvilva-Kasyapa，佛陀的早期弟子之一，原為拜火教徒）執著于自我，沉沒在邪見的叢林中難以自拔，如來尚且憐憫他，能夠顯現十八種神足變化來調伏他；現在卻被無常所傾覆。 一切眾生都缺乏福德，大智慧的海洋被無常的太陽曬乾；正智的須彌山（Sumeru，佛教宇宙觀中的中心山）被無常的金剛杵摧毀；佛陀的功德樹——覺悟的妙花和道果充滿其上——被無常的斧頭砍壞；廣大的智慧之光——名稱傳遍世間，能夠燒盡一切有生之物的薪柴——被無常的水澆滅了。強大的無常沒有法則教導，不被智者所禁止，不是精進、勇敢、猛健的力量、名聲、柔和的心、調伏的根、寂靜的禪定所能避免的。唉，無常！如此殘酷暴虐，不分好壞、有德無德，都能摧毀。 當說這些話的時候，大地劇烈震動，山頂崩塌，巨大的星辰隕落。
【English Translation】 English version: Now, Ananda (one of the Buddha's ten great disciples, known for his extensive learning), who is so close to the Buddha and attends upon the World Honored One, has not yet severed the bonds of affliction, nor eliminated them from their root. Why not instruct him to eradicate all these afflictions? Alas, how strange! Such a steadfast and greatly virtuous person is destroyed, while this impermanence, like a treasure-guarding elephant, harms countless beings. This treasure-guarding elephant is as large as a mountain, and the Tathagata (the Buddha's title) was once able to subdue such an elephant. Why is it now subdued by impermanence, even to the point of extinction? Like the Apalala dragon (a legendary dragon) that can destroy Magadha (an ancient Indian kingdom), raise great clouds, thunder, and lightning, and bring down large hailstones, breaking trees. The Tathagata was able to subdue that powerful dragon, but now is conquered by impermanence. Like Angulimala (originally a murderer, later converted by the Buddha) who was violent and harmful, the Tathagata was still able to subdue that stubborn and evil person; subduing those who are difficult to subdue, the Muni World Honored One (Muni, the Buddha's title) is now destroyed by impermanence. Like the evil ghosts in the wilderness who kill everything, making the country empty, the Tathagata was still able to subdue them, causing them to uphold the precepts; but now they are caught in the net of impermanence and destroyed without a trace. Like Uruvilva-Kasyapa (one of the Buddha's early disciples, originally a fire worshiper) who was attached to self and sunk in the forest of wrong views, difficult to pull out, the Tathagata still had compassion for him, able to manifest eighteen kinds of miraculous powers to subdue him; now he is overthrown by impermanence. All beings are lacking in merit, the ocean of great wisdom is dried up by the sun of impermanence; the Sumeru mountain (the central mountain in Buddhist cosmology) of right wisdom is shattered by the vajra of impermanence; the Buddha's tree of merit—filled with the wonderful flowers of enlightenment and the fruits of the path—is chopped down by the axe of impermanence; the vast light of wisdom—whose name is heard throughout the world, able to burn all the fuel of sentient existence—is extinguished by the water of impermanence. The powerful impermanence has no law to teach, is not forbidden by the wise, and cannot be avoided by diligence, courage, vigorous strength, fame, a gentle heart, subdued roots, or tranquil meditation. Alas, impermanence! So cruel and violent, not distinguishing between good and bad, virtuous and non-virtuous, it can destroy everything. When these words were spoken, the earth shook violently, the mountain peaks collapsed, and huge stars fell.
、四方火起、日月諸宿無有光色、一切天人皆無歡樂。
「我今形體不自勝舉欲沒入地，𥈅眩黃黑、心意錯亂、忘失所念、唇乾舌燥、語言錯誤、聲音嘶碎，去死不遠，命終今必絕，逮佛舍而去。」
如是等多眾種種哀呼、百千種言戀慕于佛。
帝釋語言：「止止已足。汝今可不憶念大仙少語？佛告比丘：『諸行無常，無得住者、不可體信、是變易法。一切聚集歸散會滅，高者必墮、合會必離、有生必死。一切諸行猶如河岸臨峻之樹、亦如畫水尋畫尋滅、亦如泡沫、如條上露不得久停、如乾闥婆城暫為眼對。人命迅速疾于射箭、速行天下疾于日月，人命速疾過於是天，無常敗壞應當解知。若於佛事有不足者不入涅槃，佛事周訖乃入涅槃，以此佛法付囑人天、以此重事與聲聞弟子，向無畏寂滅處去，諸有苦盡更不受生。汝等不應生大憂惱。』」
佛入涅槃密跡金剛力士哀戀經
【現代漢語翻譯】 現代漢語譯本：四方燃起大火，日月星辰都失去了光輝，一切天人和眾生都失去了歡樂。 我現在的身體虛弱得無法支撐自己，感覺要沉入地底，頭暈眼花，視線模糊，心意錯亂，忘記了自己所想，嘴唇乾裂，舌頭焦躁，說話語無倫次，聲音嘶啞破碎，離死亡不遠了，生命即將終結，我將追隨佛陀而去。 像這樣，眾多的人們發出各種各樣的哀嚎，用成百上千種言語表達對佛陀的眷戀。 帝釋（Indra，天神之王）說道：『夠了，夠了，你們現在難道不記得大仙（佛陀）的教誨嗎？佛陀曾對比丘們說：『一切行為都是無常的，沒有什麼是可以永恒存在的，不可執著相信，它們都是會變化的。一切聚集都會消散，一切相遇都會分離，有生就必定有死。一切行為都像河岸邊臨近懸崖的樹木，也像在水上畫畫，畫完就消失，也像泡沫，像樹枝上的露水，不能長久停留，像乾闥婆城（Gandharva-pura，海市蜃樓）一樣，只是短暫地出現在眼前。人的生命迅速，快過射出的箭，在天下行走的速度快過日月，人的生命迅速超過這些，無常敗壞是應當瞭解的。如果佛陀的事業還沒有完成，就不會進入涅槃（Nirvana，寂滅），佛陀的事業圓滿完成之後才會進入涅槃，佛陀將佛法託付給人天，將這重要的責任交給聲聞弟子，前往無畏寂滅之處，所有苦難都已結束，不再受輪迴之苦。你們不應該產生如此大的憂愁。』」 《佛入涅槃密跡金剛力士哀戀經》
【English Translation】 English version: Fires arose in the four directions, the sun, moon, and stars lost their light, and all gods and humans lost their joy. My body now feels so weak that I cannot support myself, I feel like I am sinking into the ground, my head is spinning, my vision is blurred, my mind is confused, I have forgotten what I was thinking, my lips are cracked, my tongue is parched, my speech is incoherent, my voice is hoarse and broken, I am not far from death, my life is about to end, and I will follow the Buddha. Like this, many people cried out in various ways, using hundreds and thousands of words to express their longing for the Buddha. Indra (帝釋, the king of gods) said: 'Enough, enough. Do you not now remember the teachings of the Great Sage (Buddha)? The Buddha once said to the monks: 'All actions are impermanent, nothing can remain forever, they are not to be clung to or believed in, they are all subject to change. All gatherings will disperse, all meetings will separate, where there is birth there must be death. All actions are like trees on a riverbank near a cliff, like drawing on water, the drawing disappears as soon as it is finished, like foam, like dew on a branch, which cannot stay for long, like a Gandharva-pura (乾闥婆城, a mirage), which only appears briefly before the eyes. Human life is swift, faster than an arrow shot, traveling across the world faster than the sun and moon, human life is faster than these, impermanence and decay should be understood. If the Buddha's work is not yet complete, he will not enter Nirvana (涅槃, the state of perfect peace), the Buddha will only enter Nirvana after his work is fully completed, the Buddha entrusts the Dharma to gods and humans, and gives this important responsibility to the Sravaka disciples, going to the place of fearlessness and peace, where all suffering has ended and there is no more rebirth. You should not have such great sorrow.' The Sutra of the Vajrapani's Grief at the Buddha's Nirvana