T49n2027_迦葉結經
大正藏第 49 冊 No. 2027 迦葉結經
No. 2027
迦葉結經
後漢安息三藏安世高譯
聞如是一時世尊滅度未久。諸羅漢等悉會共議。未集經藏法律諸議。各心念言。吾等所作已辦。越塵勞山枯竭愛河。一切智日佛。天中天眼忽不見。吾等患厭載攝是身。今欲般泥洹即說偈曰。
以度愚人淵 恩愛海難越 破壞俗朽老 及生死之輪 見諸種眾著 身如蛇蚖篋 我等當滅度 意凈如燈滅
於是無數千阿羅漢等。各自從意所好。山巖流河泉源深岸之中。于彼滅度盡其恩愛。如燈忽滅。時無數千阿羅漢等悉般泥洹。天住虛空白大迦葉。今真人等以滅度安。於是天人即說頌曰。
宣尊之音聲 其久心無礙 今是為已逝 佛者消垢安 如應眾導首 以為定離慧 忽愚癡窈冥 法德光不見
尊者迦葉聞是言已。心自念言。快哉天人說。此世間不久當復窈冥。此當云何。即自念言便以解了。今攝結義當集經律。諸法化要用哀愍故安隱世間。何以故。世尊從無數劫作行。積功累德勤苦難量。欲安世間集是法律律以救攝。於是奉護佛法所化未滅度頃。當共合集攝護法化。於是賢者大迦葉等。會比丘僧便告言曰。阿那律等能仁。無
【現代漢語翻譯】 現代漢語譯本
《迦葉結經》
後漢安息三藏安世高譯
如是我聞，一時世尊涅槃不久，諸阿羅漢等全部集會共同商議，尚未集結經藏和法律等事宜。各自心中想念：『我們所應做的事情已經辦完，超越了塵勞之山，枯竭了愛慾之河。一切智的太陽，天中之天眼，忽然不見了。我們厭患揹負這個身體，現在想要入般涅槃。』即說偈頌：
『已度過愚人的深淵，恩愛之海難以超越，破壞了世俗的衰朽老死，以及生死之輪。見到各種眾生執著于身體，如同蛇藏身於竹簍。我們應當滅度，意念清凈如燈火熄滅。』
於是，無數千阿羅漢等，各自隨心所好，在山巖、河流、泉源、深岸之中，在那裡滅度，斷盡恩愛，如燈火忽然熄滅。當時無數千阿羅漢等都入般涅槃。天人在虛空中居住，大迦葉（Mahākāśyapa）心想：『現在這些真人已經滅度安息了。』於是天人即說頌曰：
『宣揚尊者的音聲，長久以來心中沒有障礙，現在已經逝去了，佛陀是消除垢染而得安寧。如應引導眾生的首領，以禪定、離欲和智慧為根本。忽然愚癡黑暗，佛法的光明看不見了。』
尊者迦葉（Kāśyapa）聽了這些話后，心中想：『好啊，天人說得對。這個世間不久將要再次陷入黑暗。這該怎麼辦呢？』隨即心中瞭然，現在應當收集整理經義，集結經律，將佛法的教化要義，用慈悲心來安定世間。為什麼呢？世尊從無數劫以來修行，積累功德，勤苦難量，想要安定世間，集結這些法律來救護攝受。因此，在奉行守護佛法，佛陀的教化尚未滅盡之前，應當共同合集，攝護佛法教化。於是賢者大迦葉（Mahākāśyapa）等，召集比丘僧眾，便告誡說：『阿那律（Aniruddha）等有能力的人，不要……』
【English Translation】 English version
《Kāśyapa Saṃgīti Sūtra》
Translated by An Shih-kao, a Tripiṭaka master from Parthia during the Later Han Dynasty
Thus have I heard. At one time, not long after the Parinirvana of the World-Honored One, all the Arhats gathered together to discuss matters, as the collection of the Sutra Pitaka and the Vinaya Pitaka had not yet been completed. Each of them thought in their hearts: 『We have accomplished what needed to be done, transcended the mountain of defilements, and dried up the river of craving. The sun of all-knowing wisdom, the eye of the Teacher of Gods and Humans, has suddenly disappeared. We are weary of carrying this body and now wish to enter Parinirvana.』 Then they spoke the following verses:
『We have crossed the abyss of fools, the ocean of love is difficult to overcome, we have destroyed the decay of the mundane world, old age, death, and the wheel of Samsara. Seeing all kinds of beings attached to the body, like a snake hiding in a basket. We should enter Nirvana, with minds as pure as a lamp extinguished.』
Thereupon, countless thousands of Arhats, each according to their own inclination, in mountain caves, rivers, springs, and deep shores, entered Nirvana, extinguishing all their attachments, like a lamp suddenly going out. At that time, countless thousands of Arhats entered Parinirvana. The Devas dwelling in the empty sky, Mahākāśyapa thought: 『Now these true beings have entered Nirvana and are at peace.』 Then the Devas spoke the following verses:
『The voice of the Honored One, proclaiming for so long without hindrance in the heart, has now passed away. The Buddha is at peace, having eliminated defilements. The leader who guides beings as he should, with meditation, detachment, and wisdom as the foundation. Suddenly, there is ignorance and darkness, and the light of the Dharma is not seen.』
When the Venerable Kāśyapa heard these words, he thought in his heart: 『Excellent, the Devas speak truly. This world will soon fall into darkness again. What should be done?』 Immediately, he understood that he should now collect and compile the meaning of the Sutras, gather the Sutra Pitaka and the Vinaya Pitaka, and use compassion to bring peace to the world through the essential teachings of the Dharma. Why? Because the World-Honored One practiced for countless kalpas, accumulated merit, and endured immeasurable hardships, desiring to bring peace to the world and collect these laws to protect and embrace it. Therefore, while upholding and protecting the Dharma, and before the Buddha's teachings have disappeared, we should gather together and protect the Dharma teachings. Then the wise Mahākāśyapa gathered the Sangha of Bhikkhus and admonished them, saying: 『Aniruddha and other capable ones, do not...』
常金剛山壞。佛勝日冥。非常之闇蔽。能仁光非常之日空竭佛海。非常之火燒一切智。今正是時。常護世間念父功德。當立父事稱譽父教。所作使成於是頌曰。
未結無上義 不當舍滅度 且安佛之子 須集眾經卷
於是眾比丘僧適說是已。尊者迦葉五百羅漢。欲合集結正法律義。便詣羅閱祇聚會歲臘。爾時賢者阿難亦具歲臘。其諸耆年心念如是。此阿難者世尊之弟。又常親侍聞。持大智解一切法。爾時聖眾即便嘆曰。
於是和順眾 奉佛教如掌 十力所稱譽 所言凈持慧
於是七月十五日。新歲已竟。便集經卷法律諸藏。五百羅漢悉俱聚會。耆年大迦葉告賢者阿那律。卿觀世間誰離十力。如來弟子眾僧。何所羅漢所作已辦而不來會乎。於是阿那律即以天眼察視世間。報曰。仁者大迦葉。有耆年名曰橋桓缽。在尸利天宮。而作新歲彼不來會。唯大迦葉當遣僧使請呼至此。爾時眾中有幼者。新受大戒三年比丘。比丘字不那。三垢已斷逮三達智。曉三歲經獲於三明。不著三界猶得自在。于彼大迦葉告眾僧曰。年少比丘子汝能為眾僧使乎。時賢者不那起住叉手。受如尊教輒能行耳。大迦葉曰。善哉善哉。比丘。賢聖眾中有是年幼比丘甚為佳矣。說是則已頌曰。
尸利若干種 眾花光
【現代漢語翻譯】 現代漢語譯本： 常金剛山（Vajra Mountain，比喻堅固不壞的佛法）將要崩壞，佛勝日（Buddha's Victorious Sun，比喻佛陀的智慧之光）也將隱沒，無邊的黑暗即將遮蔽一切。能仁（Śākyamuni，佛陀的稱號）的光芒，如同太陽般將要耗盡佛海（Buddha's Ocean，比喻佛陀的無邊智慧），無常之火將要焚燒一切智慧。現在正是時候，要常常守護世間，銘記佛父的功德，應當樹立佛父的事業，稱揚佛父的教誨，所作所為都要成就。因此作頌說： 『未完成無上正義，不應當捨棄滅度。暫且安頓佛陀的子嗣，必須收集眾多的經卷。』 於是眾比丘僧侶說完這些話后，尊者迦葉（Mahākāśyapa）與五百羅漢，想要共同結集正法律義，便前往羅閱祇（Rājagṛha）聚會過臘（Vassa，雨季安居）。當時賢者阿難（Ānanda）也已過臘。那些耆宿長老心中想：這位阿難是世尊的弟弟，又常常親近侍奉，聽聞佛法，具有大智慧，通達理解一切法。當時聖眾便讚歎說： 『如此和順的僧眾，奉持佛陀的教誨如掌中之物。十力（Tathāgata-bala，如來的十種力量）所稱讚，所說之言清凈，持戒精嚴，智慧深遠。』 於是在七月十五日，新歲（Vassa，雨季安居）已經結束，便開始收集經卷、法律和各種藏經。五百羅漢全部聚集在一起。耆宿大迦葉告訴賢者阿那律（Aniruddha）：『你觀察世間，誰離開了十力如來的弟子僧眾？哪位羅漢已經完成應做之事而沒有前來參加集會？』於是阿那律立即用天眼觀察世間，回報說：『仁者大迦葉，有一位耆宿名叫橋桓缽（Gavampati），在尸利天宮（Śrīdeva-bhavaṇa）過新歲，他沒有前來參加集會。只有大迦葉您派遣僧使去請他到這裡來。』當時眾僧中有一位年輕的比丘，新受大戒三年，比丘名叫不那（Pūrṇa），已經斷除三垢（貪嗔癡），獲得三達智（Trividya），通曉三歲經（過去、現在、未來三世的經典），獲得三明（Tisso vijjā，宿命明、天眼明、漏盡明），不執著於三界（欲界、色界、無色界），已經得到自在。於是大迦葉告訴眾僧說：『年輕的比丘，你能夠為眾僧擔任使者嗎？』當時賢者不那起立，合掌，接受尊者的教誨，表示能夠前往。大迦葉說：『善哉善哉，比丘。賢聖眾中有這樣年輕的比丘，真是太好了。』說完這些話后，作頌說： 『尸利天宮有各種，眾多的花朵光彩奪目。』
【English Translation】 English version: The constant Vajra Mountain (Vajra Mountain, a metaphor for the indestructible Dharma) is about to collapse, and the Buddha's Victorious Sun (Buddha's Victorious Sun, a metaphor for the Buddha's wisdom light) will also be obscured, and boundless darkness is about to cover everything. The light of Śākyamuni (Śākyamuni, the Buddha's title), like the sun, is about to exhaust the Buddha's Ocean (Buddha's Ocean, a metaphor for the Buddha's boundless wisdom), and the fire of impermanence is about to burn all wisdom. Now is the time to constantly protect the world, remember the merits of the Buddha-father, establish the Buddha-father's cause, praise the Buddha-father's teachings, and accomplish everything that is done. Therefore, a verse is made: 'Without completing the supreme righteousness, one should not abandon extinction. Let the Buddha's sons be settled for now, and the many scriptures must be collected.' Then, after the assembly of monks had spoken these words, the Venerable Mahākāśyapa (Mahākāśyapa) and five hundred Arhats, wanting to jointly compile the correct legal meanings, went to Rājagṛha (Rājagṛha) to gather for the Vassa (Vassa, rainy season retreat). At that time, the worthy Ānanda (Ānanda) had also completed the Vassa. Those elders thought in their hearts: This Ānanda is the Buddha's brother, and he often attends and listens to the Dharma, has great wisdom, and understands all Dharmas. At that time, the holy assembly praised: 'Such a harmonious assembly, holding the Buddha's teachings in their palms. Praised by the Ten Powers (Tathāgata-bala, the ten powers of the Tathagata), their words are pure, their precepts are strictly observed, and their wisdom is profound.' Then, on the fifteenth day of the seventh month, the new year (Vassa, rainy season retreat) had ended, and they began to collect scriptures, laws, and various collections of scriptures. Five hundred Arhats all gathered together. The elder Mahākāśyapa told the worthy Aniruddha (Aniruddha): 'Observe the world, who has left the assembly of disciples of the Ten-Powered Tathagata? Which Arhat has completed what should be done and has not come to attend the assembly?' Then Aniruddha immediately observed the world with his heavenly eye and reported: 'Benevolent Mahākāśyapa, there is an elder named Gavampati (Gavampati) who is spending the new year in Śrīdeva-bhavaṇa (Śrīdeva-bhavaṇa), and he has not come to attend the assembly. Only you, Mahākāśyapa, should send a monastic envoy to invite him here.' At that time, among the assembly of monks, there was a young monk who had newly received the great precepts for three years, and the monk's name was Pūrṇa (Pūrṇa), who had already cut off the three poisons (greed, hatred, and delusion), obtained the three knowledges (Trividya), understood the scriptures of the three ages (past, present, and future), obtained the three insights (Tisso vijjā, knowledge of past lives, knowledge of the divine eye, knowledge of the extinction of outflows), was not attached to the three realms (desire realm, form realm, formless realm), and had already attained freedom. Then Mahākāśyapa told the assembly of monks: 'Young monk, can you serve as an envoy for the assembly of monks?' At that time, the worthy Pūrṇa stood up, put his palms together, accepted the Venerable's teachings, and indicated that he could go. Mahākāśyapa said: 'Excellent, excellent, monk. It is wonderful to have such a young monk in the assembly of the worthy and holy.' After saying these words, he made a verse: 'Śrīdeva-bhavaṇa has various kinds, many flowers are dazzling.'
盛耀 疾速往到彼 如蜂采軟香 橋桓缽神通 所止而有勝 如理承眾教 宣化如是意 大迦葉之等 眾僧遣吾告 於此興僧事 速來至於期
於是賢者不那。從眾羅漢受是命已。譬如金翅鳥躍出龍宮。如人眴頃到橋桓缽所。稽首禮足談語問訊。便說頌曰。
寂然善哉性 樂定滅調順 志凈迦葉凈 及余尊自在 合會有僧事 最興佛無量 彼因欲命具 來下見眾勝
於是賢者橋桓缽。聞不那言一時心念謂不那曰。仁者不那。有比丘僧得無斗變諍訟之事。十力所轉法輪之教。眾邪異道無亂之乎。外道畜生如驚鹿輩。得無慾以壞於佛法邪。黨得無以螢火之明慾障日之光耀乎。得無以非寂志見沙門像。無梵志行自謂清凈。又不那仁者當說。佛告比丘眾教而卿反謂迦葉之等比丘之眾將無大哀。世尊般泥洹將無演慧。世珍不見異道。撓亂正法之教。儻無十力轉法輪王自在非常。忽而不見將無大哀。安隱一切救護眾生。寂而不起佛日不沒乎。佛喻月光得無掛礙有覆蔽。將無道樹覺意生花興盛之好。沙門果實歸於無常。世間大燈得無非常風滅之耶。得無非常水滅于佛火。儻無愚癡子諍亂佛教。將法輪義追返不還。無佛月耀光明為盡。將阿須輪障大光明。爾時賢者不那曰。唯橋桓
【現代漢語翻譯】 現代漢語譯本 盛耀 急速前往那裡，像蜜蜂採擷柔軟的花香。 橋桓缽（Kyo-kan-batsu，人名）神通廣大，所到的地方都殊勝。 如理奉行佛陀的教誨，宣揚佛陀的真意。 大迦葉（Maha-Kasyapa，佛陀十大弟子之一）等人，派遣我來告知您： 這裡要興辦僧事，請您儘快前來赴約。
於是，賢者不那（Anuruddha，佛陀十大弟子之一）。從眾羅漢（Arhat，已證得阿羅漢果位的修行者）接受了這個使命后，就像金翅鳥從龍宮躍出，又像人眨眼之間就到了橋桓缽（Kyo-kan-batsu）那裡。稽首禮拜，問候致意，然後說了這首偈語：
寂靜真好，本性善良，樂於禪定，滅除煩惱，調伏身心。 心志清凈，迦葉（Kasyapa）清凈，以及其他尊者都自在。 大家集合是爲了興辦僧事，最能弘揚佛陀無量的功德。 因為這個緣故，我奉命前來，拜見各位尊者。
於是，賢者橋桓缽（Kyo-kan-batsu）。聽到不那（Anuruddha）的話，一時心生憂慮，對不那（Anuruddha）說：『仁者不那（Anuruddha），比丘僧團中是否發生了爭鬥變故？十力（Tathagata's Ten Powers，如來十力）所轉的法輪（Dharmacakra，佛法）教義，是否被邪魔外道擾亂？那些外道畜生，像受驚的鹿一樣，是否想要破壞佛法？他們是否像螢火蟲一樣，想要阻擋太陽的光芒？是否有人以不寂靜的心志，穿著沙門（Sramana，出家修行者）的服裝，沒有婆羅門（Brahmin，古印度祭司階層）的德行，卻自認為清凈？還有，不那（Anuruddha）仁者，你應該告訴我，佛陀教導比丘的教誨，現在你們反而說迦葉（Kasyapa）等比丘們將有大哀。世尊（Lokajyestha，佛陀的尊稱）般涅槃（Parinirvana，佛陀的圓寂）后，是否演慧？世間的珍寶不再顯現，異端邪說擾亂正法教義。十力（Tathagata's Ten Powers）轉法輪王（Dharmaraja，以佛法統治世界的君王）自在非常，忽然不見，將有大哀。安穩一切，救護眾生，寂靜而不動搖的佛日是否已經隕落？佛陀比喻為月光，是否被掛礙和遮蔽？道樹（Bodhi Tree，菩提樹）覺悟的意義，生出花朵，興盛的美好，沙門（Sramana）的果實是否歸於無常？世間的大燈是否被無常的風熄滅了？是否無常的水熄滅了佛陀的火焰？是否愚癡的弟子們爭論擾亂佛教，將法輪（Dharmacakra）的意義追回而不返還？沒有佛陀的月亮照耀，光明是否已經耗盡？阿修羅（Asura，一種神道生物）是否遮蔽了大光明？』 這時，賢者不那（Anuruddha）說：『是的，橋桓（Kyo-kan）。』
【English Translation】 English version Sheng Yao (Glorious Radiance) Quickly go to that place, like a bee gathering soft fragrance. Kyo-kan-batsu (Qiaohuanbo, a name) possesses great supernatural powers; wherever he stays is superior. Righteously uphold the Buddha's teachings, propagate the Buddha's true meaning. Maha-Kasyapa (Great Kasyapa, one of the Buddha's ten great disciples) and others have sent me to inform you: Here, monastic affairs are to be undertaken; please come quickly to the appointed time.
Thereupon, the worthy Anuruddha (one of the Buddha's ten great disciples). Having received this command from the assembly of Arhats (those who have attained the state of Arhat), he leaped forth like a Garuda (a mythical bird) from the dragon palace, and in the blink of an eye, he arrived at Kyo-kan-batsu's place. He bowed his head, paid respects, exchanged greetings, and then spoke this verse:
Silent and good is the nature, delighting in samadhi (meditative absorption), extinguishing afflictions, and taming the mind. The will is pure, Kasyapa is pure, and the other venerable ones are all at ease. Gathering together is for undertaking monastic affairs, most able to promote the Buddha's immeasurable merits. For this reason, I have been commanded to come and see all the venerable ones.
Thereupon, the worthy Kyo-kan-batsu. Hearing Anuruddha's words, he was momentarily filled with concern and said to Anuruddha: 'Virtuous Anuruddha, has there been any strife or contention among the Sangha (monastic community)? Has the Dharma (Buddhist teachings) taught by the Ten Powers (Tathagata's Ten Powers) been disturbed by heretics and other paths? Do those heretics, like startled deer, desire to destroy the Buddha's Dharma? Do they, like fireflies, desire to obstruct the sun's radiance? Are there those who, with impure minds, wear the robes of Sramanas (Buddhist monks), lacking the virtues of Brahmins (ancient Indian priestly class), yet consider themselves pure? Furthermore, virtuous Anuruddha, you should tell me, the Buddha's teachings to the Bhikkhus (monks), now you say that Kasyapa and the other Bhikkhus will have great sorrow. After the Lokajyestha (World Honored One, an epithet of the Buddha) entered Parinirvana (the Buddha's passing), is wisdom still being expounded? The treasures of the world no longer appear, and heretical teachings disturb the true Dharma. The Dharmaraja (Dharma King, a king who rules the world with Dharma) of the Ten Powers, being so free and extraordinary, suddenly disappears; will there be great sorrow? He who pacifies all, protects all beings, the still and unmoving sun of the Buddha, has it fallen? The Buddha is likened to moonlight; is it hindered or obscured? The meaning of enlightenment from the Bodhi Tree (the tree under which the Buddha attained enlightenment), the flowers that bloom, the flourishing goodness, and the fruits of the Sramanas, do they return to impermanence? Has the great lamp of the world been extinguished by the impermanent wind? Has the impermanent water extinguished the Buddha's fire? Are there foolish disciples who argue and disturb the Buddha's teachings, pursuing the meaning of the Dharmacakra (Wheel of Dharma, the Buddha's teachings) and not returning it? Without the Buddha's moon shining, has the light been exhausted? Has the Asura (a type of deity) obscured the great light?' At that time, the worthy Anuruddha said: 'Yes, Kyo-kan.'
缽佛船已壞慧山已崩。諸持法之等亦欲滅度越彼世間橋桓缽曰。惡人得無合鬥變諍。云何於世間得聞正法於是而寂。謂不那曰。以為拔要余在無要。離如來光世間無復威神之耀。當往何求即時頌曰。
世間以為空 無佛無所樂 閻浮利何索 便於是滅度
於是賢者橋桓缽。取缽衣服與不那曰。以奉聖眾宣我聲曰。一切眾賢者。悉愿忍以于善哉義尊之無放逸。賢者橋桓缽說是以竟便而滅度。滅度已從身出火還自阇維。如大積薪燃炬矣。阇維以竟。便於空中於四流泉來下灌身。水清且涼。其色如水精琉璃之色。彼流水自然有聲而說頌曰。
第一流水曰。
智慧住生死 不當信浮雲 無常壞金剛 佛山王已崩
第二流水曰。
所有常動搖 用畏勤苦害 不自在捨己 佛嘆滅度安
第三流水曰。
如是無放逸 所作成其身 無數惱害擾 如燃燈疾滅
第四流水曰。
眾中最有勝 當爲稽首禮 尊者橋桓缽 至於般泥曰 樂從佛十力 愿隨而滅度 譬如六牙象 其子慕逐母 于彼稽首禮 一切賢聖眾 唯愿尊上僧 原我之所咎
於是賢者橋桓缽滅度之後。賢者不那便取衣缽。如彈指頃即時來還。以奉眾僧次第禮竟。
【現代漢語翻譯】 現代漢語譯本 『缽佛船已壞，慧山已崩。諸持法之等亦欲滅度。越彼世間橋桓缽（Khallata，人名）曰：惡人得無合鬥變諍，云何於世間得聞正法於是而寂？』 謂不那（Anuvrata，人名）曰：『以為拔要余在無要，離如來光，世間無復威神之耀，當往何求？』即時頌曰： 『世間以為空，無佛無所樂，閻浮利（Jambudvipa，南贍部洲）何索，便於是滅度。』 於是賢者橋桓缽，取缽衣服與不那曰：『以奉聖眾，宣我聲曰：一切眾賢者，悉愿忍以于善哉義尊之無放逸。』賢者橋桓缽說是以竟，便而滅度。滅度已，從身出火還自阇維（Javeti，焚燒）。如大積薪燃炬矣。阇維以竟，便於空中於四流泉來下灌身，水清且涼，其色如水精琉璃之色。彼流水自然有聲而說頌曰： 第一流水曰： 『智慧住生死，不當信浮雲，無常壞金剛，佛山王已崩。』 第二流水曰： 『所有常動搖，用畏勤苦害，不自在捨己，佛嘆滅度安。』 第三流水曰： 『如是無放逸，所作成其身，無數惱害擾，如燃燈疾滅。』 第四流水曰： 『眾中最有勝，當爲稽首禮，尊者橋桓缽，至於般泥曰（Parinirvana，完全的涅槃），樂從佛十力（Dasabala，佛的十種力量），愿隨而滅度，譬如六牙象，其子慕逐母，于彼稽首禮，一切賢聖眾，唯愿尊上僧，原我之所咎。』 於是賢者橋桓缽滅度之後，賢者不那便取衣缽，如彈指頃即時來還，以奉眾僧次第禮竟。
【English Translation】 English version 'The Buddha's alms-bowl-boat is broken, the mountain of wisdom has collapsed. Those who uphold the Dharma also wish to enter Parinirvana (complete Nirvana). Khallata (name of a person) said, 'Evil people are bound to fight and quarrel. How can one hear the true Dharma in the world and then be silent?'' Anuvrata (name of a person) said, 'Thinking that what is essential has been taken away, what is inessential remains. Without the light of the Tathagata, the world has no more majestic and divine radiance. Where should we go to seek it?' Immediately he spoke in verse: 'The world is considered empty, without the Buddha there is no joy, what is there to seek in Jambudvipa (the continent of Jambu)? Then he entered Parinirvana.' Then the worthy Khallata took his alms-bowl and robes and gave them to Anuvrata, saying, 'Offer these to the Sangha (community of monks), and proclaim my words: May all the worthy ones be patient and diligent in the noble meaning of non-negligence.' After the worthy Khallata finished speaking, he entered Parinirvana. After entering Parinirvana, fire came out of his body and cremated (Javeti) itself, like a large pile of firewood burning. After the cremation, four streams of water came down from the sky and poured over his body, the water was clear and cool, its color like crystal and lapis lazuli. The flowing water naturally had a sound and spoke in verse: The first stream of water said: 'Wisdom dwells in Samsara (cycle of rebirth), one should not trust fleeting clouds, impermanence destroys even diamonds, the king of the Buddha-mountain has collapsed.' The second stream of water said: 'All is constantly moving and shaking, use fear and diligence to overcome suffering, not being self-possessed, abandoning oneself, the Buddha praised the peace of Parinirvana.' The third stream of water said: 'Thus, with non-negligence, one perfects one's body, countless troubles and disturbances, like a burning lamp quickly extinguished.' The fourth stream of water said: 'The most excellent among the assembly, one should bow and pay homage, the venerable Khallata, has reached Parinirvana, delighting in following the ten powers of the Buddha (Dasabala), wishing to follow and enter Parinirvana, like a six-tusked elephant, whose offspring long to follow their mother, to them I bow and pay homage, all the worthy and holy assembly, may the venerable Sangha forgive my faults.' After the worthy Khallata entered Parinirvana, the worthy Anuvrata took the robes and alms-bowl, and in the snap of a finger, immediately returned, offering them to the Sangha and paying respects in order.
便說頌曰。
人中之最尊 大哀而寂然 橋桓缽聞之 應時便滅度 于彼稽首禮 一切賢聖眾 唯愿尊上僧 原我之所咎
說是以後便自滅度。於時一切眾僧。皆計非常須臾。思惟正經戒律諸法之解。即悉赴會比丘僧。爾時賢者大迦葉告阿那律曰。仁者且觀是眾會中。誰有淫怒癡縛結未解恩愛陰蓋。須學戒辨凡夫聚會也。時阿那律察坐訖白大迦葉。有比丘名阿難。世尊侍者方當學成彼來會此。於是賢者大迦葉。謂賢者阿難。汝且起去。我等不與卿共結經要。阿難報曰。愿尊者大迦葉歡悅我不缺戒。亦無邪見亦不壞業。亦不失行亦不犯眾。迦葉報曰。唯且阿難卿侍如來親近。上尊無有缺戒何足為怪。又仁謂言。我無所犯。起取證舍勒來。我當計卿前後過罪。於是大迦葉適起此心。三千世界六反震動。百千天人住于虛空舉聲稱。怨哉此大迦葉。何以出辭乃爾。於時賢者迦葉謂阿難言。仁者云何謂無所犯。何故從佛求令女人出家為沙門。阿難報曰。唯大迦葉。世尊母終時。摩訶摩耶瞿曇彌。勤苦養育躬奉世尊。為菩薩時乳哺令長。欲報其恩故求令作沙門。愍念親族欲令得度。是故求佛令作沙門。又聞過去諸佛平等覺有四輩眾。我念世尊法教之化得無減少故。從佛求使作沙門。尊者迦葉曰。唯阿難是
【現代漢語翻譯】 現代漢語譯本： 於是（他說）說了這首偈頌： 人中最尊貴者，以大慈悲之心寂然涅槃。 橋桓缽（不知道具體指代什麼）聽聞此事，應時便入滅。 我對他們稽首禮拜，以及一切賢聖眾。 唯愿尊貴的上座僧侶，原諒我所犯的過錯。 說完這些之後，他自己便入滅了。當時，所有的僧人都感到世事無常，須臾之間，思惟著正經、戒律以及諸法的解釋。於是，所有的比丘僧都聚集在一起。當時，賢者大迦葉（Mahākāśyapa，佛陀十大弟子之一，以頭陀行著稱）告訴阿那律（Anuruddha，佛陀十大弟子之一，以天眼第一著稱）說：『仁者，請觀察這大眾之中，誰還有淫慾、嗔怒、愚癡的束縛未解開，還有恩愛和陰蓋（五蓋之一，指昏沉睡眠）的障礙，需要學習戒律，辨別凡夫的聚會？』 當時，阿那律觀察座位完畢后，稟告大迦葉說：『有一位比丘名叫阿難（Ānanda，佛陀十大弟子之一，以多聞第一著稱），是世尊的侍者，正當學習成就之時，他將會來到這裡。』於是，賢者大迦葉對賢者阿難說：『你暫且離開吧，我們不與你共同結集經藏。』 阿難回答說：『愿尊者大迦葉歡喜，我沒有缺犯戒律，也沒有邪見，也沒有破壞（他人）的功業，也沒有失去（修行的）行為，也沒有冒犯大眾。』 迦葉回答說：『是的，阿難，你侍奉如來，親近上尊，沒有缺犯戒律，這有什麼奇怪的呢？而且仁者你說，你沒有什麼過犯，去取證舍勒（不知道具體指代什麼）來，我將計算你前後的過錯。』 於是，大迦葉剛一生起這個念頭，三千大千世界便六次震動，百千天人住在虛空中，舉聲稱怨說：『怨恨啊，這個大迦葉，為什麼說出這樣的話呢？』 當時，賢者迦葉對阿難說：『仁者，你為什麼說沒有過犯？為什麼從佛陀那裡請求允許女人出家為沙門？』 阿難回答說：『是的，大迦葉，世尊的母親去世時，摩訶摩耶瞿曇彌（Mahā-Māyā-Gotamī，佛陀的姨母，也是佛教中第一位比丘尼），勤苦養育，親自奉養世尊，在世尊還是菩薩的時候，用乳汁哺育他長大，爲了報答她的恩情，所以請求讓她做沙門。憐憫親族，想要讓他們得到解脫，所以請求佛陀讓她做沙門。又聽說過去諸佛平等覺都有四輩弟子（比丘、比丘尼、優婆塞、優婆夷），我念及世尊的法教教化，恐怕有所減少，所以從佛陀那裡請求允許女人做沙門。』 尊者迦葉說：『是的，阿難，是這樣。』
【English Translation】 English version: Then he spoke this verse: The most honored among humans, who entered Nirvana with great compassion. When Qiaohuanbo (unknown specific reference) heard of this, he immediately entered Nirvana. I bow my head and pay homage to them, and to all the virtuous and holy assembly. May the venerable senior monks forgive my faults. After saying this, he himself entered Nirvana. At that time, all the monks felt the impermanence of things, and in an instant, they contemplated the correct scriptures, precepts, and the explanations of all dharmas. Then, all the Bhikkhu (monks) gathered together. At that time, the venerable Mahākāśyapa (one of the ten great disciples of the Buddha, known for his ascetic practices) said to Anuruddha (one of the ten great disciples of the Buddha, known as the foremost in divine vision): 'Virtuous one, please observe among this assembly, who still has the bonds of lust, anger, and ignorance unresolved, and the hindrances of affection and the shadow of the five hindrances (Nivarana, especially sloth and torpor), who needs to learn the precepts and distinguish the gatherings of ordinary people?' At that time, Anuruddha, after observing the seats, reported to Mahākāśyapa: 'There is a Bhikkhu named Ānanda (one of the ten great disciples of the Buddha, known as the foremost in hearing), who is the attendant of the World-Honored One, and is about to achieve accomplishment; he will come here.' Then, the venerable Mahākāśyapa said to the venerable Ānanda: 'You should leave for now; we will not compile the scriptures with you.' Ānanda replied: 'May the venerable Mahākāśyapa be pleased; I have not violated the precepts, nor do I have wrong views, nor have I destroyed (others') merits, nor have I lost (the practice of) conduct, nor have I offended the assembly.' Kāśyapa replied: 'Yes, Ānanda, you serve the Tathagata (another name for Buddha), and are close to the Supreme Honored One; it is not surprising that you have not violated the precepts. Moreover, you say that you have no faults; go and fetch the relic of Zheng Shele (unknown specific reference), and I will calculate your past and present faults.' Then, as soon as Mahākāśyapa had this thought, the three thousand great thousand worlds shook six times, and hundreds of thousands of devas (gods) dwelt in the sky, raising their voices and lamenting: 'Alas, this Mahākāśyapa, why does he utter such words?' At that time, the venerable Kāśyapa said to Ānanda: 'Virtuous one, why do you say you have no faults? Why did you request from the Buddha to allow women to leave home and become Shramanas (ascetics)?' Ānanda replied: 'Yes, Mahākāśyapa, when the World-Honored One's mother passed away, Mahā-Māyā-Gotamī (Buddha's aunt and the first bhikkhuni in Buddhism) diligently nurtured and personally served the World-Honored One, and when the World-Honored One was still a Bodhisattva, she breastfed him and raised him to adulthood. In order to repay her kindness, I requested that she become a Shramana. Out of compassion for relatives, wanting them to attain liberation, I therefore requested the Buddha to allow her to become a Shramana. Also, I heard that the Buddhas of the past, with their equal enlightenment, all had four kinds of disciples (Bhikkhus, Bhikkhunis, Upasakas, Upasikas), and I thought that the teachings and transformations of the World-Honored One might be diminished, so I requested from the Buddha to allow women to become Shramanas.' The venerable Kāśyapa said: 'Yes, Ānanda, that is so.'
為不足達孝報恩。如來法身供養之德。令女人作沙門者。譬如成就稻田。天大雨墮雹而破壞之。佛正法者本當久立。坐于女人出家作沙門令住千歲。又阿難汝言我用愍念親族之故求為沙門。是為不應沙門之法。以有親族恩念故矣。又阿難汝言過去諸平等覺。具有四輩故求為沙門者。爾時世人淫怒癡薄無有縛結。志樂空閑心無瑕穢。豈得比之今時人乎。是為一過。下算著地。又阿難汝復有過。又世尊所說。其有精進獲四神足者。便能自在住壽一劫若復逾劫。汝何為不從世尊求哀愍傷世間。阿難答曰。唯尊者。時魔波旬撓擾我意故不從佛求哀耳。迦葉答曰。是為大過。何謂侍于無慾當降魔力反從魔教。是為二過。阿難汝且不識是過。汝復有過。世尊訶汝汝時恨言他。犯他坐是為三過。次復有過。汝以足越世尊金縷織成衣。是為四過。阿難次復有過。世尊臨般泥洹時。欲至雙樹從汝求水而不與之。是為五過。汝復有過。時佛世尊說諸雜碎隨順禁戒。汝亦不念為當來人分別問之。是為六過。汝以世尊陰馬之藏示于眾人。是為七過。阿難汝復有過。何以故。世尊紫磨金色示于女人。令上啼哭淚污其足。是為八過。阿難汝復有過。是眾會中無淫怒癡。而汝獨有三垢之瑕。汝方當學成其道。化眾所作已辦而汝未達。是為九過。且起出
【現代漢語翻譯】 現代漢語譯本 爲了無法充分達到孝順和報恩的目的。如來法身的供養功德，不應該讓女人出家做沙門（佛教出家人）。這就像已經長成的稻田，被天上降下的大雨和冰雹破壞一樣。佛的正法本來應該長久住世，因為女人出家做沙門，只能住世一千年。而且，阿難（釋迦牟尼的十大弟子之一），你說因為憐憫親族才請求出家做沙門，這是不符合沙門之法的，因為你還有親族的恩情和思念。還有，阿難，你說過去諸佛平等覺悟者，因為有四眾弟子才請求出家做沙門，那時的人們淫慾、嗔怒、愚癡都很淡薄，沒有束縛和牽絆，喜歡空閑寂靜，心中沒有瑕疵和污穢，怎麼能和現在的人相比呢？這是一處過失，就像把算籌丟在地上一樣（比喻錯誤明顯）。 還有，阿難，你還有過失。世尊（釋迦牟尼佛）曾經說過，如果有人精進修行獲得四神足（修禪定所證得的四種神通），就能自在地住世一劫甚至超過一劫。你為什麼不向世尊請求哀憐傷憫世間眾生，讓佛住世更久呢？阿難回答說：『尊者，當時魔波旬（佛教中的欲界第六天魔王）擾亂我的心意，所以沒有向佛請求。』迦葉（釋迦牟尼的大弟子之一）回答說：『這是很大的過失。為什麼侍奉于沒有慾望、應當降伏魔力的人，反而聽從魔的教唆呢？這是第二處過失。』阿難，你還不認識到這些過失。你還有過失。世尊呵斥你的時候，你懷恨在心，說他人的過錯，這是第三處過失。接下來還有過失，你用腳跨越世尊用金縷織成的衣服，這是第四處過失。阿難，接下來還有過失，世尊臨近般涅槃（佛教指圓寂）的時候，想要到雙樹下，向你求水，你卻沒有給他，這是第五處過失。你還有過失，當時佛世尊說了關於瑣碎的、隨順戒律的事情，你也沒有想到為將來的人分別詢問清楚，這是第六處過失。你把世尊的陰馬之藏（指男根）展示給眾人，這是第七處過失。阿難，你還有過失，為什麼呢？世尊顯現紫磨金色的身軀給女人看，讓她們啼哭，用眼淚玷汙世尊的腳，這是第八處過失。阿難，你還有過失，這個集會中沒有人有淫慾、嗔怒、愚癡，而你卻獨有這三種垢染的瑕疵。你正應當學習成就道業，教化眾生的事情已經辦完，而你還沒有達到，這是第九處過失。暫且起身出去吧！'
【English Translation】 English version For the inadequacy in fully achieving filial piety and repaying kindness. The merit of offering to the Dharma body of the Tathagata (the 'Thus-Gone One', an epithet of the Buddha) is not sufficient. Allowing women to become shramanas (Buddhist renunciates) is like a cultivated rice field being destroyed by heavy rain and hail. The Buddha's true Dharma should have stood for a long time, but because women become shramanas, it will only last for a thousand years. Furthermore, Ananda (one of the ten principal disciples of the Buddha), you said that you sought to become a shramana out of compassion for your relatives, which is not in accordance with the Dharma of a shramana, because you still have affection and longing for your relatives. Also, Ananda, you said that the Buddhas of the past, the Equally Awakened Ones, sought to become shramanas because they had the four assemblies (monks, nuns, laymen, and laywomen). At that time, people's lust, anger, and delusion were thin, they had no bonds or entanglements, they delighted in emptiness and tranquility, and their minds were without blemish or impurity. How can they be compared to the people of today? This is one fault, like dropping counting sticks on the ground (a metaphor for an obvious mistake). Moreover, Ananda, you have another fault. The World-Honored One (the Buddha) once said that if someone diligently cultivates and attains the four ṛddhipādas (the four bases of spiritual power), they can freely live for a kalpa (an aeon) or even longer. Why didn't you ask the World-Honored One to have compassion for the world and prolong the Buddha's life? Ananda replied, 'Venerable One, at that time, Mara Papiyas (the demon king of the sixth heaven in the desire realm) disturbed my mind, so I did not ask the Buddha.' Kashyapa (one of the Buddha's principal disciples) replied, 'This is a great fault. Why serve one who is without desire and should subdue demonic forces, and instead listen to the teachings of the demon? This is the second fault.' Ananda, you do not yet recognize these faults. You have another fault. When the World-Honored One rebuked you, you held resentment in your heart and spoke of others' faults. This is the third fault. Next, there is another fault: you stepped over the World-Honored One's robe woven with golden threads. This is the fourth fault. Ananda, next, there is another fault: when the World-Honored One was about to enter parinirvana (the final passing away), he wanted to go to the twin Sala trees and asked you for water, but you did not give it to him. This is the fifth fault. You have another fault: at that time, the World-Honored One spoke of minor matters in accordance with the precepts, but you did not think to ask about them clearly for the sake of future generations. This is the sixth fault. You showed the World-Honored One's 'hidden horse treasure' (referring to the male organ) to the crowd. This is the seventh fault. Ananda, you have another fault. Why? The World-Honored One showed his purple-gold-colored body to the women, causing them to weep and stain his feet with tears. This is the eighth fault. Ananda, you have another fault: in this assembly, no one has lust, anger, or delusion, but you alone have the blemishes of these three poisons. You should be learning to accomplish the path, and the work of teaching sentient beings has already been completed, but you have not yet attained it. This is the ninth fault. For now, arise and depart!'
會。終不與卿共結經也。賢者阿難普察四座。悲哀嗚呼甚毒何因乃爾乎。我身今日已離如來無救無護。目不睹明世間為冥。又賢者大迦葉。其佛世尊臨滅度時告阿難。汝莫啼悲兼以我累。于大迦葉今偶小誤而不相原。唯仁者迦葉悅豫意解后不敢失也。時尊者迦葉謂阿難曰。汝莫啼哭仁功德本以普具足。我等法要會當如言。直諫之辭不得不設。阿難且起吾不與卿共結經要。於是賢者阿那律謂大迦葉。我等云何違離。阿難佛之侍者。博聞總持積要之藏。次佛第三而結經要乎。尊者大迦葉曰。吾等不與阿難方學之類。俱共結集經義法要。阿難且起自退而去。吾與成就阿羅漢等乃俱結經。於是阿難起坐悲哀。顧視眾比丘憂色而出。應時其夜彼祇支子。為示聞解斷一切結。得羅漢道逮三達智果大神通。諸羅漢眾異日共會無數百千。如阿須倫舍月之光。其明照耀普現世間。阿難心悅脫諸瑕穢所作已辦。尊者迦葉曰。善哉善哉。阿難卿逮平等吾心欣踴。世尊所謂累教者今已度卿耳。如是順次得斷諸漏。又汝阿難其佛世尊。講說法眼蒙仁博聞持法之恩當今永立。於是頌曰。
彼佛住世尊 所至為第一 悉有如人民 道術不齊游 於是甘露味 為至普賢人 佛定滅寂然 以故教化希
於是諸耆年謂阿難曰。汝當
住須結集正經法律眾法之解。於是眾會無數百千告阿難已。念法恭敬具足玄廣。普察比丘思佛功德而不可限。於是頌曰。
此比丘眾勝 以違遠佛德 不復有威耀 如空離日光
於是賢者阿難即觀師子之座。眾比丘僧周匝圍繞。如師子王處眾師子。阿難坐已。賢者大迦葉為阿難說頌曰。
大智愿說之 安住子唯講 何所之經卷 世尊最先說
迦葉為阿難說是偈適竟。阿難意即得佛覺而唸經道。無所畏懼亦不動搖無所疑難。遙向世尊般泥曰處。一心叉手便口頌曰。
聞如是一時 佛游波羅捺 仙人鹿苑說 具足法輪經
眾尊甚多悉共勸助。乃上師子座如師子行第一說言。聞如是一時隨尊所處所可聞經皆悉誦宣。時一切眾羅漢等聞是言已。便皆避座下處於地。心念如是嗚呼無常力。吾等自睹如來說法適爾近耳。今日云何聽聞如是。爾時真人說此頌曰。
咄三界恍忽 如月現於水 譬如彼幻化 猶芭蕉無堅 三界無等侶 功德最清凈 佛者常有終 忽乖如風起
爾時賢者大迦葉。須臾間禪思便嗟嘆曰。嗚呼終力一切無脫。於是頌曰。
不顧無智者 亦不護有智 脫與及未度 無有不歸盡 不以言咒濟 不用粗辭免 世間死等耳
【現代漢語翻譯】 現代漢語譯本： 住持需要結集正經、法律以及各種佛法的解釋。於是眾多的僧眾，數以百千計，告訴阿難說，要以恭敬之心念誦佛法，使其玄妙而廣博。普遍地觀察比丘們，思念佛陀的功德，那是不可限量的。於是歌頌道： 『這些比丘僧眾失去了殊勝，因為他們遠離了佛陀的德行，不再有威嚴和光耀，就像天空失去了日光一樣。』 於是賢者阿難觀察師子座，眾比丘僧眾周匝圍繞，如同師子王處於眾師子之中。阿難坐定后，賢者大迦葉為阿難說頌道： 『大智慧者請願宣說，安住于佛陀之位的繼承者唯有你來講。世尊最先說了什麼經卷？』 迦葉為阿難說這偈頌完畢，阿難心中立即獲得了佛陀的覺悟，開始唸誦經道。他無所畏懼，也不動搖，沒有任何疑難，遙向世尊般涅槃（Parinirvana）之處，一心合掌，便開口頌道： 『我聽聞是這樣，一時，佛陀游化于波羅奈（Varanasi），在仙人鹿苑（Sarnath）宣說了具足法輪經（Dharmacakra Sutra）。』 眾多的尊者都共同勸助，阿難於是登上師子座，如師子一般行走，首先說道：『我聽聞是這樣，隨順各位尊者所處的處所，所能聽聞的經典，都全部誦宣。』當時，一切阿羅漢（Arhat）等聽到這些話后，便都避開座位，下處於地面。心中念道：『嗚呼，無常的力量啊！我們親自看到如來說法，還近在耳邊，今日怎麼只能聽聞這些呢？』 爾時，真人說此頌道： 『咄，三界（Trailokya）是多麼恍惚啊，就像月亮顯現在水中一樣。譬如那幻化之物，猶如芭蕉樹一樣沒有堅實。三界沒有可以比擬的，佛陀的功德最為清凈，佛陀終究會有終結的時候，忽然乖離就像風起一樣。』 爾時，賢者大迦葉，須臾之間禪思，便嗟嘆道：『嗚呼，終結的力量，一切都無法逃脫。』 於是頌道： 『不顧及沒有智慧的人，也不護佑有智慧的人，無論是解脫的還是未解脫的，沒有誰不歸於終盡。不用言語咒語來救濟，不用粗暴的言辭來避免，世間的一切，終究都是死亡的等候。』
【English Translation】 English version: The abbot must compile the correct Sutras, Vinaya (law), and explanations of all Dharmas. Then, the numerous Sangha (community), numbering in the hundreds of thousands, told Ananda (Buddha's attendant) to recite the Dharma with reverence, making it profound and vast. Universally observing the Bhikkhus (monks), contemplating the immeasurable merits of the Buddha. Then, they sang: 'These Bhikkhu Sangha have lost their excellence because they are far from the Buddha's virtues, no longer possessing majesty and radiance, like the sky without sunlight.' Then, the wise Ananda observed the Lion Throne, with the Bhikkhu Sangha surrounding it, like a Lion King among lions. After Ananda was seated, the wise Maha-Kasyapa (one of the principal disciples of Buddha) spoke a verse to Ananda: 'The greatly wise one, please vow to proclaim, the one who dwells in the Buddha's position, only you can speak. Which Sutras did the World-Honored One (Bhagavan) first speak?' After Kasyapa finished speaking this verse to Ananda, Ananda immediately attained the Buddha's enlightenment in his heart and began to recite the Sutras. He was fearless, unwavering, and without any doubts, facing the place where the World-Honored One had attained Parinirvana (final liberation), with his palms together in reverence, he began to sing: 'Thus have I heard, at one time, the Buddha was wandering in Varanasi (ancient city in India), in the Deer Park (Sarnath) of the Immortals, he proclaimed the Dharmacakra Sutra (The Sutra of the Wheel of Dharma) in its entirety.' Many venerable ones all encouraged and assisted, so Ananda ascended the Lion Throne, walking like a lion, and first said: 'Thus have I heard, according to the places where you venerable ones are, all the Sutras that can be heard will be recited in full.' At that time, all the Arhats (enlightened beings) and others, upon hearing these words, all avoided their seats and sat on the ground. In their hearts, they thought: 'Alas, the power of impermanence! We personally saw the Tathagata (Buddha) preach the Dharma, still so close to our ears, how can we only hear these words today?' At that time, the Real Man spoke this verse: 'Alas, the Trailokya (three realms) is so fleeting, like the moon appearing in water. Like that illusion, like a banana tree without firmness. The three realms have no equal, the Buddha's merits are the purest, the Buddha will eventually have an end, suddenly departing like the rising wind.' At that time, the wise Maha-Kasyapa, after meditating for a moment, lamented: 'Alas, the power of ending, no one can escape.' Then he sang: 'Not caring for the unwise, nor protecting the wise, whether liberated or not yet liberated, none can escape the end. Not using words or mantras to save, not using harsh words to avoid, everything in the world is ultimately waiting for death.'
同如海水咸
於是大迦葉。從阿難聞是言已。便慇勤受轉法輪經。告阿若拘鄰五比丘。汝等所受如是不。答曰若斯如是。比類結集正經藏。結集律藏結集諸法藏。結集經時。諸天即來住于虛空舉聲稱曰。
眾生為阿難 示現諸教禁 造集正法經 哀愍眾人民 於是精集行 釋迦文善導 未來及現在 為得第一定
於是結集正經律禁諸法解已。尊者大迦葉即說頌曰。
是為哀愍人 所建法經卷 結集十力教 則為無有量 其世間邪見 及念窈冥滅 其光照耀遠 冥中燃大燈
迦葉結經
【現代漢語翻譯】 現代漢語譯本： 如同海水一樣咸。
於是，大迦葉（Mahakasyapa，佛教重要弟子）從阿難（Ananda，佛陀的十大弟子之一）那裡聽到這些話后，便恭敬地接受並轉法輪經。告訴阿若拘鄰（Ajatakundalin，五比丘之一）等五比丘說：『你們所接受的是這樣嗎？』回答說：『就像這樣。』比照分類結集正經藏，結集律藏，結集諸法藏。結集經書的時候，諸天（Devas，天神）便來到虛空中，舉聲稱讚說：
『眾生因為阿難， 示現各種教誡和禁令。 創造彙集正法經， 哀憐愍念眾人民。 於是精進修行， 釋迦文（Sakyamuni，佛教創始人）善於引導。 爲了未來和現在， 爲了獲得第一禪定。』
於是結集正經、律、禁和諸法完畢后，尊者大迦葉便說了頌詞：
『這是爲了哀憐愍念世人， 所建立的法經卷。 結集十力（Dasabala，佛陀的十種力量）的教誨， 那就是無有窮盡的。 世間的邪見， 以及昏暗的念頭都滅除了。 它的光芒照耀遙遠， 在黑暗中燃起大燈。』
迦葉結經
【English Translation】 English version: The same as the saltiness of the sea.
Then, Mahakasyapa (a major disciple of the Buddha), having heard these words from Ananda (one of the Buddha's ten principal disciples), respectfully accepted and turned the Wheel of Dharma Sutra. He told Ajatakundalin (one of the five bhikkhus) and the other five bhikkhus: 'Is what you have received like this?' They replied: 'It is just like this.' They compared and classified to compile the Sutra Pitaka (collection of discourses), compiled the Vinaya Pitaka (collection of monastic rules), and compiled the Abhidhamma Pitaka (collection of philosophical teachings). When the sutras were being compiled, the Devas (gods) came and stayed in the sky, raising their voices in praise, saying:
'Beings, because of Ananda, Are shown various teachings and prohibitions. Creating and gathering the Righteous Dharma Sutras, Pitying and having compassion for all people. Therefore, diligently practice, Sakyamuni (the founder of Buddhism) is good at guiding. For the future and the present, To attain the first Dhyana (state of meditation).'
Then, having completed the compilation of the Sutras, Vinaya, prohibitions, and all Dharmas, the Venerable Mahakasyapa then spoke the verse:
'This is for the sake of pitying and having compassion for people, The Dharma Sutra scrolls that were established. Compiling the teachings of the Ten Powers (Dasabala, the ten powers of the Buddha), That is without limit. The worldly wrong views, And the dark thoughts are extinguished. Its light shines far away, Lighting a great lamp in the darkness.'
Kasyapa's Compilation of Sutras