T46n1947_釋迦如來涅槃禮讚文
大正藏第 46 冊 No. 1947 釋迦如來涅槃禮讚文
No. 1947
釋迦如來涅槃禮讚文序
宋霅溪沙門仁岳撰
儒家流有終身之憂者。考妣遠日之謂也。釋氏子豈不然乎。彼所以思生我劬勞之親。此所以懷度我慈悲之父。其德罔極其孝攸同。觀夫叔世出家之徒。具沙門之形。稟釋迦之姓。至佛涅槃日。不能齋莊致禮者眾矣。予竊傷之。嘗讀涅槃後分。如來滅后。梵釋天眾大龜氏等。莫不皆以偈頌為之哀嘆。又僧祇律。令涅槃日稱揚佛德。於是追述化跡輒成讚辭。凡十四章章八句。初十章贊佛。次一章贊法。后三章贊僧。其諸方軌亦備行用。所冀吾眾於二月十五日。嚴事經像精設供養。命聲德者唱之。以展必哀之誠矣。昔孤山中庸子有涅槃八德贊。蓋仿于傅徽白衣觀音禮而作也。以為吳蜀音韻碩異。故江浙間多不行焉。今擬天竺法師贊智者文撰之。非茍好異務在生善。知我者且無以色聲求佛。邪道為讓哉。
釋迦如來涅槃禮讚文(天臺智者大師齋忌禮讚文同)
(初入道場普禮三拜焚香互跪首者唱云)。
恭以。能仁應世寂默證真。廓千界以居尊。撫四生而為子。形隨物現。元同非相之身。教逐機興。詎異無言之道。爰自法輪載轉。化跡彌隆。半字
初談。譬擊蒙而靡倦。百金后寄。猶贖命以惟勤。普令煩惱之儔。安住如來之藏。四心告滿三德云歸。所謂不令一人獨得滅度。皆以如來滅度而滅度之。是故入于涅槃不可得而思議。我等鶴林既遠痛失於前緣。像法猶存忝遵于遺訓。今值中春之日。緬懷北首之儀澗藻溪蘋。聊展薦羞之禮。巴歈俚詠。少陳哀嘆之誠。惟愿洪慈俯回昭鑒(至此總禮一拜晨朝必須致請。余時存略。請者一位三唱)。
一心奉請涅槃教主堪忍世尊釋迦文佛。
惟愿降臨道場受我供養。
一心奉請涅槃會上所說法門修多羅藏。
惟愿降臨道場受我供養。
一心奉請涅槃會上所集聖賢菩薩僧眾。
惟愿降臨道場受我供養。
一心奉請涅槃會上所集聖賢緣覺僧眾。
惟愿降臨道場受我供養。
一心奉請涅槃會上所集聖賢聲聞僧眾。
惟愿降臨道場受我供養。
(嘆佛偈依經中迦葉菩薩所說嘆后宣疏或隨意陳白)。
憐憫世間大醫王 身及智慧俱寂靜 無我法中有真我 是我頂禮無上尊
(向下禮讚凡唱一身至釋迦字和之禮畢起立唱贊)。
一心頂禮涅槃教主堪忍世尊現聲光集眾時身釋迦文佛。
吉河堅樹生初日 靈耀仙
【現代漢語翻譯】 現代漢語譯本： 最初的談論，就像敲擊矇昧之人一樣不知疲倦。即使花費百金來贖回性命，也仍然非常勤奮。普遍地讓所有充滿煩惱的人，安住在如來之藏（Tathagatagarbha，如來所證悟的清凈法身）。四心（慈悲喜捨四無量心）圓滿，三德（法身、般若、解脫）歸依。這就是所謂的不讓任何一個人獨自獲得滅度（Nirvana，涅槃），而是都以如來的滅度而滅度。因此，進入涅槃是不可思議的。我們這些在鶴林（Kushinagar，佛陀涅槃之地）遠離的人，深切地悲痛失去了以前的因緣。像法（佛陀滅度后，只有形象而無實證的時期）雖然還存在，我們仍然恭敬地遵循佛陀的遺訓。現在正值仲春時節，遙想佛陀在北方涅槃的儀式，用澗中的水藻和溪邊的蘋草，略微陳設薦羞的禮儀，用巴地的歌謠和鄉間的吟唱，稍微表達哀嘆的誠意。只希望佛陀的洪大慈悲能夠俯身回視，明察一切。（到這裡總共禮拜一次，早晨必須致以誠摯的祈請，其餘時間可以省略。祈請者一位，唱三遍）。
一心奉請涅槃教主，堪忍世尊釋迦文佛（Sakyamuni Buddha）。 惟愿降臨道場，接受我的供養。
一心奉請涅槃會上所說的法門，修多羅藏（Sutras，經藏）。 惟愿降臨道場，接受我的供養。
一心奉請涅槃會上所聚集的聖賢菩薩僧眾（Bodhisattva Sangha）。 惟愿降臨道場，接受我的供養。
一心奉請涅槃會上所聚集的聖賢緣覺僧眾（Pratyekabuddha Sangha）。 惟愿降臨道場，接受我的供養。
一心奉請涅槃會上所聚集的聖賢聲聞僧眾（Sravaka Sangha）。 惟愿降臨道場，接受我的供養。
（讚歎佛陀的偈頌，依照經中迦葉菩薩（Kasyapa Bodhisattva）所說的讚歎之後，宣讀疏文，或者隨意陳述表白）。
憐憫世間的大醫王，身和智慧都寂靜。 在無我之法中，有真我存在，這是我頂禮的無上尊。
（向下禮讚，凡是唱到『釋迦』二字時，大家一起和聲禮拜，禮拜完畢後起立唱贊）。
一心頂禮涅槃教主，堪忍世尊，顯現聲光，聚集大眾時的身釋迦文佛。
吉河（Kushinagar）堅樹（Sala tree）生出初升的太陽，靈光閃耀如仙境。
【English Translation】 English version: The initial discussions are like tirelessly striking at the ignorant. Even spending a hundred gold pieces to redeem a life is still done with utmost diligence. Universally enabling all those filled with afflictions to abide in the Tathagatagarbha (the womb of the Tathagata, the pure Dharmakaya realized by the Tathagata). The four minds (the four immeasurable minds of loving-kindness, compassion, joy, and equanimity) are fulfilled, and the three virtues (Dharmakaya, Prajna, and liberation) are returned to. This is what is meant by not allowing a single person to attain Nirvana (extinction), but rather all attain extinction through the Nirvana of the Tathagata. Therefore, entering Nirvana is inconceivable. We, who are far from the Crane Grove (Kushinagar, the place where the Buddha entered Nirvana), deeply grieve the loss of our previous connection. Although the semblance Dharma (the period after the Buddha's passing when only the form remains without the substance) still exists, we respectfully follow the Buddha's last teachings. Now, in the middle of spring, we remember the Buddha's passing in the north, and with algae from the stream and duckweed from the brook, we offer a humble tribute. With songs from Ba and chants from the countryside, we express our sincere sorrow. We only hope that the Buddha's vast compassion will look down and clearly perceive everything. (Here, offer one full prostration. In the morning, a sincere request must be made; at other times, it can be abbreviated. One person makes the request, chanting three times).
With one mind, I reverently invite the Nirvana Teacher, the Sakyamuni Buddha (Sakyamuni Buddha) of the world of endurance. May you descend upon this sacred site and accept my offerings.
With one mind, I reverently invite the Dharma teachings spoken at the Nirvana Assembly, the Sutras (Sutras). May you descend upon this sacred site and accept my offerings.
With one mind, I reverently invite the assembled sages and Bodhisattva Sangha (Bodhisattva Sangha) at the Nirvana Assembly. May you descend upon this sacred site and accept my offerings.
With one mind, I reverently invite the assembled sages and Pratyekabuddha Sangha (Pratyekabuddha Sangha) at the Nirvana Assembly. May you descend upon this sacred site and accept my offerings.
With one mind, I reverently invite the assembled sages and Sravaka Sangha (Sravaka Sangha) at the Nirvana Assembly. May you descend upon this sacred site and accept my offerings.
(After praising the Buddha with verses based on those spoken by Kasyapa Bodhisattva (Kasyapa Bodhisattva) in the Sutra, read the memorial or offer a spontaneous declaration).
The great physician who has compassion for the world, both body and wisdom are in stillness. In the Dharma of no-self, there is a true self; this is the unsurpassed one to whom I bow.
(Prostrate downwards. Whenever the word 'Sakya' is chanted, everyone bows in unison. After the prostration, rise and chant the praise).
With one mind, I bow to the Nirvana Teacher, the Sakyamuni Buddha of the world of endurance, who manifested light and sound, gathering the assembly.
The Sala tree (Sala tree) in Kushinagar (Kushinagar) gives birth to the rising sun, its spiritual radiance shining like a celestial realm.
音遍十方 為召群生問后疑 示言大覺歸元寂 世界寶嚴如樂土 人身血現似奢華 天供云臻但默然 一時稽首懷憂惱
故我一心歸命頂禮。
一心頂禮涅槃教主堪忍世尊受純陀施食時身釋迦文佛。
如來久證遮那體 權現臨終應供儀 能與毛端變化身 受茲華氏粳糧食 六塵雖謂空無相 五果當知結有緣 我今追遠奉粢盛 愿證真常同妙義
故我一心歸命頂禮。
一心頂禮涅槃教主堪忍世尊臥寶床現病時身釋迦文佛。
付囑文殊傳正法 俄然背疾示眾生 曲肱右脅類嬰兒 收視無言如病者 鄭重任聽迦葉問 從容猶待世王來 再起流光燭大千 滿中群苦皆消蕩
故我一心歸命頂禮。
一心頂禮涅槃教主堪忍世尊入月愛三昧時身釋迦文佛。
大悲俯念阿阇世 隨順耆婆發善心 麑座重舒月愛光 袞衣頓覺身瘡愈 歸佛始知邪道誤 聞經方了逆緣空 伊蘭叢里出栴檀 奇哉取譬無根信
故我一心歸命頂禮。
一心頂禮涅槃教主堪忍世尊示人天相好時身釋迦文佛。
手祛法服舒身相 升降虛空四六回 欲入泥洹寂靜門 今觀紫磨莊嚴聚 麋軀曷報修因德
【現代漢語翻譯】 現代漢語譯本 音遍十方 為召集眾生，詢問最後的疑惑，昭示大覺者歸於寂滅的本源。 世界以珍寶莊嚴，宛如極樂凈土，人身顯現血肉之軀，看似奢華。 天人的供養如雲般涌來，佛陀卻默然不語，一時之間，眾人稽首禮拜，心中充滿憂愁煩惱。 因此，我一心歸命，頂禮。 一心頂禮涅槃教主，堪忍世尊，接受純陀（Chunda）供養食物時的釋迦文佛（Sakyamuni Buddha）。 如來（Tathagata）早已證得遮那（Vairocana）之體性，權宜顯現臨終應供的儀態。 能夠以毫毛之端變化出無數化身，接受這華氏（Malla）所供養的粳米飯食。 六塵（the six sense objects）雖然說是空無自性，五果（the five results）應當知道是因緣和合而生。 我今天追念往昔，奉獻豐盛的祭品，愿能證得真常之體，同於這微妙的義理。 因此，我一心歸命，頂禮。 一心頂禮涅槃教主，堪忍世尊，臥于寶床，示現病痛時的釋迦文佛（Sakyamuni Buddha）。 佛陀咐囑文殊（Manjusri）傳授正法，忽然示現背部疾病，以此教化眾生。 彎曲手臂，右脅而臥，如同嬰兒一般，收斂視線，默默不語，如同病人一樣。 鄭重地聽任迦葉（Kasyapa）的提問，從容地等待世王的到來。 再次放出光明，照亮整個大千世界，充滿其中的種種痛苦都消散無蹤。 因此，我一心歸命，頂禮。 一心頂禮涅槃教主，堪忍世尊，進入月愛三昧（Candra-prabha-samadhi）時的釋迦文佛（Sakyamuni Buddha）。 以大悲心俯念阿阇世王（Ajatasatru），隨順耆婆（Jivaka）啓發他的善心。 在鹿座上重新舒展月愛之光，阿阇世王頓時感覺身上的瘡傷痊癒。 歸依佛陀，才明白過去所信奉的邪道是錯誤的，聽聞佛經，才瞭解過去的逆境都是虛幻不實的。 即使在伊蘭（Erandaka）叢林中也能生長出栴檀（Sandalwood），這真是不可思議，如同從無根之處生出信心。 因此，我一心歸命，頂禮。 一心頂禮涅槃教主，堪忍世尊，向人天大眾展示殊勝相好時的釋迦文佛（Sakyamuni Buddha）。 用手掀開袈裟，舒展全身的相好光明，在虛空中上下升降四次或六次。 即將進入涅槃（Nirvana）寂靜之門，如今得以瞻仰這紫磨金色的莊嚴之身。 即使是麋鹿之身，又怎能報答佛陀您往昔修行的功德呢？
【English Translation】 English version Sound pervades the ten directions, To summon sentient beings and inquire about their final doubts, revealing that the Greatly Enlightened One returns to the source of stillness. The world is adorned with treasures, like a land of ultimate bliss; the human body appears as flesh and blood, seemingly luxurious. Offerings from gods and humans arrive like clouds, yet the Buddha remains silent; for a moment, all bow their heads, their hearts filled with sorrow and distress. Therefore, I wholeheartedly take refuge and prostrate myself in reverence. Wholeheartedly I prostrate to the Nirvana (Nirvana) Teacher, the Tolerant World-Honored One, Sakyamuni Buddha (Sakyamuni Buddha) at the time of receiving food offered by Chunda (Chunda). The Tathagata (Tathagata) has long since realized the nature of Vairocana (Vairocana), expediently manifesting the form of receiving offerings at the end of life. Able to transform countless bodies from the tip of a hair, receiving this polished rice offered by the Mallas (Malla). Although the six sense objects (the six sense objects) are said to be empty and without self-nature, the five results (the five results) should be known to arise from the union of causes and conditions. Today, I recall the past and offer abundant sacrifices, wishing to realize the true and constant nature, the same as this subtle meaning. Therefore, I wholeheartedly take refuge and prostrate myself in reverence. Wholeheartedly I prostrate to the Nirvana (Nirvana) Teacher, the Tolerant World-Honored One, Sakyamuni Buddha (Sakyamuni Buddha) at the time of lying on the jeweled bed and manifesting illness. The Buddha entrusted Manjusri (Manjusri) to transmit the Dharma, suddenly manifesting a back ailment to teach sentient beings. Bending his arm, lying on his right side like an infant, withdrawing his gaze, silently, like a sick person. Solemnly listening to Kasyapa's (Kasyapa) questions, calmly awaiting the arrival of the world king. Again emitting light, illuminating the entire great thousand world, all the sufferings within disappearing without a trace. Therefore, I wholeheartedly take refuge and prostrate myself in reverence. Wholeheartedly I prostrate to the Nirvana (Nirvana) Teacher, the Tolerant World-Honored One, Sakyamuni Buddha (Sakyamuni Buddha) at the time of entering the Candra-prabha-samadhi (Candra-prabha-samadhi). With great compassion, mindful of King Ajatasatru (Ajatasatru), following Jivaka (Jivaka) to inspire his good heart. On the deer seat, again unfolding the light of moon-love, King Ajatasatru instantly felt the sores on his body heal. Returning to the Buddha, he realized that the past heretical paths he believed in were wrong; hearing the sutras, he understood that the past adversities were illusory and unreal. Even in the Erandaka (Erandaka) forest, sandalwood (Sandalwood) can grow; this is truly inconceivable, like faith arising from rootlessness. Therefore, I wholeheartedly take refuge and prostrate myself in reverence. Wholeheartedly I prostrate to the Nirvana (Nirvana) Teacher, the Tolerant World-Honored One, Sakyamuni Buddha (Sakyamuni Buddha) at the time of showing the auspicious marks to gods and humans. With his hand lifting the Dharma robe, unfolding the auspicious light of his entire body, ascending and descending in the sky four or six times. About to enter the gate of Nirvana (Nirvana) stillness, now we can behold this body of purple-gold splendor. Even as a deer, how can we repay the merits of the Buddha's past practices?
塵劫難逢出世緣 遺教慇勤囑未來 歸依三寶皆當受
故我一心歸命頂禮。
一心頂禮涅槃教主堪忍世尊觀世間寂定時身釋迦文佛。
應物已曾開秘藏 還源相次近中宵 又放光明號涅槃 遍游禪定咸超越 種智莫非觀實相 有情寧免見無常 薪盡臨當火滅時 阿難於是心迷亂
故我一心歸命頂禮。
一心頂禮涅槃教主堪忍世尊入四禪滅度時身釋迦文佛。
重入四禪休顧命 便於三昧示云亡 雙林變鶴覆金棺 大地如雷震沙界 釋梵累陳哀嘆偈 魔邪聊解戰爭憂 慧日慈光罷照臨 無明長夜何當曉
故我一心歸命頂禮。
一心頂禮涅槃教主堪忍世尊入金棺白㲲時身釋迦文佛。
國人相問荼毗法 天帝親傳囑累言 俾順輪王所化儀 令生梵眾無疆福 細㲲千重周聖體 寶棺七匝繞仙城 再以香泉灌沐時 咸睹妙嚴身不壞
故我一心歸命頂禮。
一心頂禮涅槃教主堪忍世尊示飲光在柩時身釋迦文佛。
尊者飲光居鷲嶺 出禪知佛已歸真 遙望拘尸徒步來 正值阇維襄事日 柩中先現身金色 拜次仍回足輻輪 最後能隨哀慕心 是為平等慈悲相
【現代漢語翻譯】 現代漢語譯本： 歷經無數劫難才得遇佛陀出世的因緣， 佛陀殷切地囑咐未來的弟子們， 皈依三寶（佛、法、僧）都應當接受。
因此我一心歸命頂禮。
一心頂禮涅槃教主、堪忍世尊（釋迦牟尼佛的尊稱），觀世間寂靜定時之身釋迦文佛（釋迦牟尼佛）。
應機施教，已經開啟了秘密的寶藏， 還本溯源，時間也接近午夜。 又放出光明，名為涅槃， 普遍地遊歷于禪定之中，全都超越了世俗。 種種智慧，無不是觀察實相， 有情眾生，怎麼能免於見到無常？ 如同柴火燃盡，即將熄滅之時， 阿難（釋迦牟尼佛的弟子）因此心中迷亂。
因此我一心歸命頂禮。
一心頂禮涅槃教主、堪忍世尊，進入四禪滅度之時之身釋迦文佛。
重新進入四禪，不再顧惜性命， 便在三昧（佛教的禪定）中示現云亡（去世）。 雙林（兩棵娑羅樹）化為白鶴覆蓋金棺， 大地如雷鳴般震動整個沙界。 釋提桓因（佛教的護法神）和梵天（色界天的天主）多次陳述哀嘆的偈頌， 邪魔外道稍微解除了戰爭的憂愁。 智慧的日光和慈悲的光芒停止了照臨， 無明的長夜何時才能天亮？
因此我一心歸命頂禮。
一心頂禮涅槃教主、堪忍世尊，進入金棺白㲲（白色絲織物）之時之身釋迦文佛。
國人互相詢問荼毗（火葬）之法， 天帝親自傳授囑託之言。 要順應轉輪聖王（擁有統治世界的理想君王）所教化的儀軌， 令生於梵天之眾獲得無量的福報。 用千重細㲲包裹聖體， 寶棺七匝圍繞仙城。 再次用香泉灌沐之時， 都看到佛陀妙嚴之身沒有損壞。
因此我一心歸命頂禮。
一心頂禮涅槃教主、堪忍世尊，示現飲光（迦葉尊者的別名）在柩（棺材）之時之身釋迦文佛。
尊者飲光（迦葉尊者）居住在鷲嶺， 從禪定中出來，得知佛陀已經歸真（去世）。 遙望拘尸那迦（佛陀涅槃之地），徒步而來， 正趕上阇維（火化）襄事之日。 在棺材中先顯現出身金色， 拜見時仍然迴轉足下的輻輪相（佛陀三十二相之一）。 最後能夠隨順哀慕之心， 這是平等慈悲的相。
【English Translation】 English version: It is difficult to encounter the opportunity of a Buddha's appearance in the world through countless kalpas, The Buddha earnestly instructs future disciples, All should receive refuge in the Three Jewels (Buddha, Dharma, Sangha).
Therefore, I wholeheartedly take refuge and prostrate.
Wholeheartedly I prostrate to Shakyamuni Buddha, the Lord of Nirvana, the Tolerant World Honored One (an epithet of Shakyamuni Buddha), the body of Shakyamuni Buddha in meditative stillness observing the world.
Having opened the secret treasury in response to beings, Returning to the source, the time is near midnight. Again emitting light, named Nirvana, Universally traveling in samadhi (meditative absorption), all transcending the mundane. All wisdom is none other than observing the true nature of reality, How can sentient beings avoid seeing impermanence? Like firewood burning out, about to be extinguished, Ananda (Shakyamuni Buddha's disciple) was confused in his heart.
Therefore, I wholeheartedly take refuge and prostrate.
Wholeheartedly I prostrate to Shakyamuni Buddha, the Lord of Nirvana, the Tolerant World Honored One, the body of Shakyamuni Buddha at the time of entering the fourth dhyana (meditative state) and passing into extinction.
Re-entering the fourth dhyana, no longer caring for life, Then in samadhi (Buddhist concentration) manifesting passing away. The twin trees (two sal trees) transformed into white cranes covering the golden coffin, The earth shook like thunder throughout the saha world (world of suffering). Shakra (Buddhist protector deity) and Brahma (lord of the Form Realm) repeatedly presented verses of lamentation, Demons and heretics slightly relieved of the worries of war. The sunlight of wisdom and the light of compassion ceased to shine, When will the long night of ignorance dawn?
Therefore, I wholeheartedly take refuge and prostrate.
Wholeheartedly I prostrate to Shakyamuni Buddha, the Lord of Nirvana, the Tolerant World Honored One, the body of Shakyamuni Buddha at the time of entering the golden coffin and white silk.
The people of the country asked each other about the method of cremation, The heavenly emperor personally transmitted words of entrustment. To comply with the rites taught by the Chakravartin (ideal universal ruler), To cause beings in the Brahma heavens to obtain boundless blessings. Wrap the sacred body with a thousand layers of fine silk, The precious coffin encircled the immortal city seven times. Again, when bathing with fragrant spring water, All saw that the Buddha's wondrous and dignified body was not damaged.
Therefore, I wholeheartedly take refuge and prostrate.
Wholeheartedly I prostrate to Shakyamuni Buddha, the Lord of Nirvana, the Tolerant World Honored One, the body of Shakyamuni Buddha manifesting Kashyapa (an arhat) in the coffin.
The Venerable Kashyapa (an arhat) resided on Vulture Peak, Emerging from samadhi, knowing that the Buddha had returned to truth (passed away). Looking from afar at Kushinagar (place of Buddha's Nirvana), walking on foot, Arriving just on the day of the cremation ceremony. First, the golden color of the body appeared in the coffin, During the prostration, the wheel mark on the sole of the foot (one of the 32 marks of the Buddha) turned around. Finally, able to follow the heart of mourning, This is the aspect of equal compassion.
故我一心歸命頂禮。
一心頂禮涅槃教主堪忍世尊入香樓火化時身釋迦文佛。
卍字胸中流聖火 眾香樓上𤋲真軀 玉相金姿竟不存 霜綿素㲲還如故 舍利晶熒分國土 塔婆高顯示人天 我等慚生像法余 空贊當時遺化事
故我一心歸命頂禮。
一心頂禮涅槃會上所說法門修多羅藏。
始為純陀敷妙義 終因須跋演微言 力扶毗奈破權疑 能使闡提生實信 飲用醍醐勝眾味 浴臨渤海足群流 我願聞持盡後身 圓伊滿字常修學
故我一心歸命頂禮。
一心頂禮涅槃會上所集聖賢菩薩僧集。
爰求無上菩提道 遍集微塵薩埵因 不於三界現諸心 等視眾生如一子 引道大乘令發趣 提攜弱喪使知歸 人中自在盡猶龍 乘時利見難思議
故我一心歸命頂禮。
一心頂禮涅槃會上所集聖賢覺僧眾。
因緣深入輪迴境 觀照優遊解脫門 福智曾經累劫修 神通能起無方用 已舍鹿車行直道 不同犀角守孤峰 來會娑羅雙樹間 猶如映象隨形現
故我一心歸命頂禮。
一心頂禮涅槃會上所集聖賢聲聞僧眾。
調伏諸根皆寂靜 受持遺教悉流通 既于
【現代漢語翻譯】 現代漢語譯本： 故我一心歸命頂禮。 一心頂禮涅槃教主堪忍世尊入香樓火化時身釋迦文佛（Shakyamuni Buddha）。 卍字胸中流聖火，眾香樓上𤋲真軀，玉相金姿竟不存，霜綿素㲲還如故，舍利晶熒分國土，塔婆高顯示人天，我等慚生像法余，空贊當時遺化事。 故我一心歸命頂禮。 一心頂禮涅槃會上所說法門修多羅藏（Sutras）。 始為純陀（Chunda）敷妙義，終因須跋（Subhadra）演微言，力扶毗奈（Vinaya）破權疑，能使闡提（Icchantika）生實信，飲用醍醐勝眾味，浴臨渤海足群流，我願聞持盡後身，圓伊滿字常修學。 故我一心歸命頂禮。 一心頂禮涅槃會上所集聖賢菩薩僧集（Bodhisattvas）。 爰求無上菩提道，遍集微塵薩埵因，不於三界現諸心，等視眾生如一子，引道大乘令發趣，提攜弱喪使知歸，人中自在盡猶龍，乘時利見難思議。 故我一心歸命頂禮。 一心頂禮涅槃會上所集聖賢覺僧眾。 因緣深入輪迴境，觀照優遊解脫門，福智曾經累劫修，神通能起無方用，已舍鹿車行直道，不同犀角守孤峰，來會娑羅雙樹間，猶如映象隨形現。 故我一心歸命頂禮。 一心頂禮涅槃會上所集聖賢聲聞僧眾（Shravakas）。 調伏諸根皆寂靜，受持遺教悉流通，既于
【English Translation】 English version: Therefore, with all my heart, I take refuge and prostrate. I wholeheartedly prostrate to Shakyamuni Buddha (Shakyamuni Buddha), the Lord of Nirvana, the Tolerant World Honored One, whose body was cremated in the Fragrant Tower. The '卍' (Swastika) on his chest emits sacred fire, his true body ascends the Fragrant Tower, his jade-like face and golden form are no more, yet the frost-white shroud remains as before. The crystal-clear relics are divided among the kingdoms, the tall stupas manifest to humans and devas. We are ashamed to be born in the Dharma-resemblance age, only able to praise the transformative events of that time in vain. Therefore, with all my heart, I take refuge and prostrate. I wholeheartedly prostrate to the Sutras (Sutras) of the Dharma taught at the Nirvana assembly. Initially expounding the profound meaning for Chunda (Chunda), finally elucidating the subtle words for Subhadra (Subhadra), strongly supporting the Vinaya (Vinaya) to dispel provisional doubts, enabling even the Icchantika (Icchantika) to generate true faith, drinking the ghee-like nectar surpassing all flavors, bathing in the vast ocean sufficient for all streams, I vow to hear and uphold it until the end of my life, constantly studying and learning the complete and perfect words. Therefore, with all my heart, I take refuge and prostrate. I wholeheartedly prostrate to the assembly of noble Bodhisattvas (Bodhisattvas) gathered at the Nirvana assembly. Aspiring to the unsurpassed path of Bodhi, universally gathering the causes of sentient beings like dust motes, not manifesting any thoughts in the three realms, regarding all beings as one child, guiding the Great Vehicle to inspire progress, supporting the weak and lost to know their way home, the self-mastered among humans are like dragons to the end, their timely appearance is inconceivable. Therefore, with all my heart, I take refuge and prostrate. I wholeheartedly prostrate to the assembly of noble awakened Sangha gathered at the Nirvana assembly. Deeply entering the cycle of rebirth through causes and conditions, leisurely roaming the gate of liberation through contemplation, blessings and wisdom cultivated over countless kalpas, supernatural powers able to arise for boundless uses, having already abandoned the deer cart and walking the straight path, not like the rhinoceros horn guarding a solitary peak, coming together between the twin Sala trees, like reflections following forms. Therefore, with all my heart, I take refuge and prostrate. I wholeheartedly prostrate to the assembly of noble Shravakas (Shravakas) gathered at the Nirvana assembly. Subduing all roots, all are tranquil and silent, receiving and upholding the bequeathed teachings, all are widely circulated, already at
朽宅免焚燒 不向春池收瓦礫 四果並堪為佛子 三修俱得會經王 常與無常畢竟同 是謂莊嚴雙樹者
故我一心歸命頂禮。
(禮讚已復跪秉爐如常運想披陳五悔)。
至心懺悔。我及十方法界一切眾生。惟自心清凈之元。具種智妙明之性。千如未眹本絕於聖凡。六妄成因遂流於生死。由是眉珠頓失。眼膜重增。不逢明鏡之醫罔會金[金*(由/廾)]之治。何緣宿植生處人倫。值釋迦法中。預比丘僧數。但以律儀匪慎。道品難成。一乘了義之談。未開實慧。七聚防非之制。多犯深愆。畜不凈以資身。順無明而為行。浮囊有缺。誠懷溺海之憂。華屋空存。寧受入門之賜。今則眇觀泥越。躬事懺摩。既發露于罪根。乃凈除于業障。佛慈普覆法力潛通。故我歸依必垂護念。
懺悔已至心歸命三寶。
至心勸請。
十方諸佛同常寂 各為眾生出世間 既成道果已降魔 勸轉法輪當度物 優曇瑞萼良難見 師子雄音豈易聞 乃至隨機現滅時 請以洪慈延劫壽
勸請已至心歸命三寶。
至心隨喜。
圓通已是開方便 五衍無非會一乘 去來今世有修行 身語意業皆隨喜 黃葉謂金因亦善 聚沙為塔道猶成
【現代漢語翻譯】 現代漢語譯本 朽壞的房屋免於焚燒，春天池塘邊不再堆積瓦礫。 證得四果的修行者都可以成為佛弟子，修習三學都能領會經中之王（指《法華經》）。 常與無常最終歸於相同，這就是所謂的在雙樹林中示現莊嚴。 因此我一心歸命頂禮。 (禮讚完畢后，再次跪下，手持香爐，如常觀想，披陳五悔)。 至誠懺悔。我及十方法界一切眾生，本具自心清凈的根源，具足一切種智的微妙光明之性。千如（指如是相、如是性等）未顯現時，本來就超越聖凡的分別。六妄（指色、聲、香、味、觸、法六塵）成為造業的因由，於是流轉于生死輪迴。因此，如同丟失了眉間的寶珠，又增添了眼上的翳膜。如果不遇到明鏡般的良醫，就無法領會用金針進行治療的方法。何等因緣，使我宿世種下善根，今生得生於人道，值遇釋迦牟尼佛的教法，得以加入比丘僧團。但因未能謹慎持守戒律，難以成就道品（三十七道品）。對於一乘了義的教談，未能開啟真實的智慧。對於七聚（比丘的七種罪）防止過失的制度，多有違犯深重的罪過。用不清凈之物來滋養身體，順從無明而造作行為。如同有缺漏的浮囊，實在懷有沉溺於苦海的憂慮。又如空存的華麗房屋，難以承受入門的恩賜。如今我渺小地觀察過錯，親自進行懺悔。既已發露罪惡的根源，就應清凈消除業障。愿佛陀的慈悲普遍覆蓋，佛法的力量暗中通達，所以我歸依佛陀，必定蒙受護念。 懺悔完畢，至誠歸命三寶。 至誠勸請。 十方諸佛同證常寂光土，各自爲了救度眾生而示現於世間。 既已成就道果，降伏魔怨，懇請轉動法輪，廣度眾生。 優曇花開，瑞應難得一見，佛陀如雄獅般的音聲，豈能輕易聽聞？ 乃至諸佛隨機示現涅槃之時，懇請以廣大的慈悲，延長住世的壽命。 勸請完畢，至誠歸命三寶。 至誠隨喜。 圓融通達已經是爲了開啟方便之門，五衍（五乘）無非是爲了會歸一乘。 過去、現在、未來世所有修行者的身語意業，我都至誠隨喜。 即使將黃葉說成黃金，也是因為其發心是善的，即使堆積沙子想建成佛塔，也能成就修道的因緣。
【English Translation】 English version The dilapidated house is spared from burning, and no more rubble is collected by the spring pond. Those who attain the Four Fruits (Sotapanna, Sakadagami, Anagami, Arhat) are all worthy to be disciples of the Buddha, and those who cultivate the Three Learnings (sila, samadhi, prajna) can all comprehend the King of Sutras (the Lotus Sutra). The constant and the impermanent ultimately become the same; this is what is meant by manifesting adornment in the twin Sala trees. Therefore, I wholeheartedly take refuge and prostrate in reverence. (After the praise, kneel again, holding the incense burner, contemplate as usual, and confess the Five Repentances). With utmost sincerity, I repent. I and all sentient beings in the ten directions of the Dharma Realm, inherently possess the pure source of our own minds, endowed with the wondrously bright nature of all-knowing wisdom. Before the manifestation of the Thousand Suchnesses (such as suchness of appearance, suchness of nature, etc.), it is originally beyond the distinction of the sacred and the mundane. The Six Delusions (the six sense objects: form, sound, smell, taste, touch, and dharma) become the cause of karma, thus flowing into the cycle of birth and death. Therefore, it is like losing the jewel between the eyebrows and adding a film over the eyes. Without encountering a wise doctor like a clear mirror, one cannot comprehend the method of treatment with golden needles. What karmic conditions have caused me to plant good roots in past lives, so that I am born into the human realm in this life, encounter the teachings of Shakyamuni Buddha, and am able to join the Sangha of Bhikshus. However, because I have not been careful in upholding the precepts, it is difficult to achieve the qualities of the Path (the Thirty-seven Factors of Enlightenment). Regarding the discourse of the One Vehicle's ultimate meaning, I have not opened up true wisdom. Regarding the system of the Seven Assemblies (the seven types of offenses for Bhikshus) for preventing transgressions, I have often committed deep offenses. I nourish my body with impure things and act in accordance with ignorance. Like a leaky raft, I truly harbor the worry of drowning in the sea of suffering. Like an empty, magnificent house, I cannot receive the gift of entering the gate. Now, I humbly observe my faults and personally engage in repentance. Having revealed the root of my sins, I should purify and eliminate karmic obstacles. May the Buddha's compassion universally cover me, and the power of the Dharma secretly penetrate me, so I take refuge in the Buddha and will surely receive protection. Having repented, I wholeheartedly take refuge in the Triple Gem. With utmost sincerity, I beseech. The Buddhas of the ten directions equally realize the Land of Eternal Tranquil Light, each appearing in the world to save sentient beings. Having attained the fruit of enlightenment and subdued the demons, I earnestly request you to turn the Dharma wheel and widely liberate beings. The blossoming of the Udumbara flower, an auspicious sign, is rare to see, and the Buddha's lion-like roar is not easily heard. Even when the Buddhas manifest Nirvana according to circumstances, I beseech you with great compassion to extend your lifespan in the world. Having beseeched, I wholeheartedly take refuge in the Triple Gem. With utmost sincerity, I rejoice. Perfect penetration is already for opening the door of expedient means, and the Five Vehicles are all for converging into the One Vehicle. I sincerely rejoice in the meritorious deeds of body, speech, and mind of all practitioners in the past, present, and future. Even if one calls a yellow leaf gold, it is because the intention is good, and even if one builds a pagoda with sand, it can still create the cause for cultivating the Path.
一切曾生嫉恚心 故茲悔過咸稱贊
隨喜已至心歸命三寶。
至心迴向。
疇昔與今諸福業 總將空慧悉融通 所作皆成四德因 不為再求三有果 庶匯若非同解脫 我心終未取菩提 萬水唯朝大海宗 其猶迴向無差別
迴向已至心歸命三寶。
至心發願。
誓向此身修般若 常觀我佛住泥洹 不離因緣所起心 即見空中無相體 若效雪山書樹石 或於田里舉筌蹄 普愿猶如妙吉祥 俱時明瞭如來性
發願已至心歸命三寶。
(右旋道場諷遺教經稱揚佛號盡誠而退)。
釋迦如來涅槃禮讚文
【現代漢語翻譯】 現代漢語譯本 所有過去因嫉妒和嗔恨而產生的惡念，現在都誠心懺悔並讚美一切善行。 隨喜功德后，一心歸命三寶（佛、法、僧）。 至誠地迴向。 過去和現在所積累的各種福德善業，全部用空性的智慧來融合貫通。 所做的一切都成為四德（常、樂、我、凈）之因，不再是爲了追求三有（欲有、色有、無色有）的果報。 希望一切眾生都能一同解脫，否則我的心終究不會證得菩提（覺悟）。 就像萬千河流最終都歸向大海一樣，所有的迴向也都沒有差別。 迴向完畢后，一心歸命三寶（佛、法、僧）。 至誠地發願。 我發誓用此身來修習般若（智慧），時常觀想我佛住在涅槃（寂滅）的境界。 不離因緣所生之心，就能見到空中無相的本體。 如果效仿雪山童子書寫經文于樹木石頭之上，或者像在田野里設定捕魚的工具一樣。 普遍希望我能像文殊菩薩（妙吉祥）一樣，同時明瞭如來（佛）的自性。 發願完畢后，一心歸命三寶（佛、法、僧）。 （右繞道場諷誦《遺教經》，稱揚佛號，盡誠而退）。 釋迦如來涅槃禮讚文
【English Translation】 English version All past thoughts of jealousy and hatred, I now sincerely repent and praise all good deeds. After rejoicing in merits, I wholeheartedly take refuge in the Three Jewels (Buddha, Dharma, Sangha). Sincerely dedicate. All the merits and virtuous deeds accumulated in the past and present, I completely integrate and penetrate them with the wisdom of emptiness. May all that I do become the cause of the Four Virtues (permanence, bliss, self, purity), and no longer for seeking the fruits of the Three Realms (desire realm, form realm, formless realm). I hope that all beings can be liberated together, otherwise my mind will never attain Bodhi (enlightenment). Just as all rivers eventually flow into the ocean, all dedications are without difference. After dedicating, I wholeheartedly take refuge in the Three Jewels (Buddha, Dharma, Sangha). Sincerely make a vow. I vow to cultivate Prajna (wisdom) with this body, and constantly contemplate my Buddha dwelling in the state of Nirvana (extinction). Without separating from the mind arising from conditions, one can see the formless essence in emptiness. If I imitate the Snow Mountain Hermit writing scriptures on trees and stones, or like setting up fishing tools in the fields. May I universally be like Manjushri Bodhisattva (Wonderful Auspiciousness), and simultaneously understand the self-nature of the Tathagata (Buddha). After making the vow, I wholeheartedly take refuge in the Three Jewels (Buddha, Dharma, Sangha). (Circumambulate the Dharma-place clockwise, recite the 'Sutra of the Buddha's Last Teaching', praise the Buddha's name, and sincerely withdraw). Eulogy on the Nirvana of Shakyamuni Tathagata