The Long Discourses

Part I

(二) 第一分遊行經第二初	2. The Journey¹
佛說長阿含經卷第二	Fascicle 2 of the Long Discourses
後秦弘始年佛陀耶舍共竺佛念譯	Translated by Buddhayaśas and Chu Fonian during the Hongshi era [of emperor Yaoxing] of the Latter Qin Dynasty (412-3 CE)
如是我聞：一時，佛在羅閱城、耆闍崛山中。與大比丘眾千二百五十人俱。	1. Thus I have heard:² One time, the Buddha was staying on Mount Gṛdhrakūṭa at Rājagṛha. He was accompanied by a great assembly of 1,250 monks.
	1. Varṣākāra’s Visit
是時，摩竭王阿闍世欲伐跋祇。王自念言：「彼雖勇健人眾豪強，以我取彼，未足為難。」	2. It was then³ that the King of Magadha Ajātaśatru wanted to attack Vṛji.⁴ The king thought to himself, “Although their brave people are fierce, it wouldn’t be enough to make it difficult for me to capture that country.”
時，阿闍世王命婆羅門大臣禹舍而告之曰：「汝詣耆闍崛山至世尊所，持我名字，禮世尊足。問訊世尊：『起居輕利，遊步強耶？』又白世尊：『跋祇國人自恃、勇健，民眾豪強。不順伏我，我欲伐之。不審世尊何所誡勅？』若有教誡，汝善憶念。勿有遺漏。如所聞說，如來所言，終不虛妄。」	3. King Ajātaśatru then summoned his brahmin prime minister Varṣākāra⁵ and told him, “You will visit the Bhagavān on Mount Gṛdhrakūṭa and bow at the Bhagavān’s feet in my name. Then, ask about the Bhagavān’s health: ‘Have you been getting around easily? Have you had the strength to travel?’ Also say this to the Bhagavān: ‘The people of Vṛji are independent and brave, and the population is fierce. They won’t submit to me, so I am going to attack them. What instruction might the Bhagavān have about that?’ If he has some instruction, then you are to remember it well. Don’t forget any of it. Report to me the Tathāgata’s words just as you heard them, for they are never false.”
大臣禹舍受王教已，即乘寶車詣耆闍崛山。到所止處，下車步進。至世尊所，問訊畢，一面坐。白世尊曰：「摩竭王阿闍世𥡳首佛足，敬問慇懃：『起居輕利？遊步強耶？』又白世尊：『跋祇國人自恃勇健，民眾豪強。不順伏我，我欲伐之。不審世尊何所誡勅？』」	4. Having accepted the king’s instructions, Prime Minister Varṣākāra rode a precious chariot to Mount Gṛdhrakūṭa. Reaching a place to stop, he dismounted and proceeded on foot. Once he reached the Bhagavān and had finished with exchanging greetings with him, Varṣākāra sat to one side. He then said to the Bhagavān, “The King of Magadha Ajātaśatru bows his head at the Buddha’s feet and respectfully and politely asks, ‘Have you been getting around easily? Have you had the strength to travel?’ He also has this to say to the Bhagavān: ‘The people of Vṛji are independent and brave, and the population is fierce. They won’t submit to me, so I am going to attack them. What instruction might the Bhagavān have about that?’”
	2. Seven Ways to Be Unconquerable
爾時，阿難在世尊後執扇扇佛。佛告阿難：「汝聞跋祇國人數相集會，講議正事不？」	5. Ānanda was standing behind the Bhagavān holding a fan and fanning him at the time.⁶ The Buddha asked Ānanda, “Have you heard that the people of Vṛji frequently hold gatherings to discuss proper matters?”⁷
答曰：「聞之。」	He replied, “I’ve heard that.”
佛告阿難：「若能爾者，長幼和順，轉更增盛。其國久安，無能侵損。	6. The Buddha said to Ānanda, “If they can do that, then the old and the young will be in harmony, and they’ll prosper even more. Their country will be safe for a long time and impossible to conquer.
「阿難，汝聞跋祇國人君臣和順？上下相敬不？」	7. “Ānanda, have you heard that the people of Vṛji and their rulers and ministers are in harmony? Do those in high and low stations respect each other?”
答曰：「聞之。」	He replied, “I’ve heard that.”
「阿難，若能爾者，長幼和順，轉更增盛。其國久安，無能侵損。	8. “Ānanda, if they can do that, then the old and the young will be in harmony, and they’ll prosper even more. Their country will be safe for a long time and impossible to conquer.
「阿難，汝聞跋祇國人奉法，曉忌，不違禮度不？」	9. “Ānanda, have you heard that the people of Vṛji accept the Dharma, understand what to avoid, and don’t go against the rules of propriety?”
答曰：「聞之。」	He replied, “I’ve heard that.”
「阿難，若能爾者，長幼和順，轉更增盛。其國久安，無能侵損。	10. “Ānanda, if they can do that, then the old and the young will be in harmony, and they’ll prosper even more. Their country will be safe for a long time and impossible to conquer.
「阿難，汝聞跋祇國人孝事父母，敬順師長不？」	11. “Ānanda, have you heard that the people of Vṛji are dutiful to their parents and obey their teachers?”
答曰：「聞之。」	He replied, “I’ve heard that.”
「阿難，若能爾者，長幼和順，轉更增上。其國久安，無能侵損。	12. “Ānanda, if they can do that, then the old and the young will be in harmony, and they’ll prosper even more.⁸ Their country will be safe for a long time and impossible to conquer.
「阿難，汝聞跋祇國人恭於宗廟，致敬鬼神不？」	13. “Ānanda, have you heard that the people of Vṛji venerate their ancestral shrines and pay their respects to the spirits and gods?”
答曰：「聞之。」	He replied, “I’ve heard that.”
「阿難，若能爾者，長幼和順，轉更增上。其國久安，無能侵損。	14. “Ānanda, if they can do that, then the old and the young will be in harmony, and they’ll prosper even more. Their country will be safe for a long time and impossible to conquer.
「阿難，汝聞跋祇國人閨門真正、潔淨、無穢，至於戲笑，言不及邪，不？」	15. “Ānanda, have you heard that the people of Vṛji are honest, pure, and undefiled inside their households, and their words never become perverse even in jest?”
答曰：「聞之。」	He replied, “I’ve heard that.”
「阿難，若能爾者，長幼和順，轉更增盛。其國久安，無能侵損。	16. “Ānanda, if they can do that, then the old and the young will be in harmony, and they’ll prosper even more. Their country will be safe for a long time and impossible to conquer.
「阿難，汝聞跋祇國人宗事沙門，敬持戒者，瞻視、護、養，未嘗懈惓不？」	17. “Ānanda, have you heard that the people of Vṛji traditionally serve ascetics, respect those who observe the precepts, and look up to, protect, and support them without ever tiring of it?”
答曰：「聞之。」	He replied, “I’ve heard that.”
「阿難，若能爾者，長幼和順，轉更增盛。其國久安，無能侵損。」	18. “Ānanda, if they can do that, then the old and the young will be in harmony, and they’ll prosper even more. Their country will be safe for a long time and impossible to conquer.
時，大臣禹舍白佛言：「彼國人民，若行一法，猶不可圖。況復具七？國事多故，今請辭還歸。」	19. Varṣākāra then said to the Buddha, “If the people of that country were to practice one of those things, it would be impossible to scheme against them. How would it be when they possess all seven? The duties of state are many, and I’d like to take my leave now.”
佛言：「可宜知是時。」	The Buddha said, “You may go whenever you like.”
時，禹舍即從座起，遶佛三匝，揖讓而退。	Varṣākāra then rose from his seat, circled the Buddha three times, saluted him, and withdrew.
	3. Ensuring that the Teaching Won’t Decline
其去未久，佛告阿難：「汝勅羅閲祇，左右：『諸比丘，盡集講堂。』」	20. Not long after he left, the Buddha told Ānanda, “Go order everyone to the left and right in Rājagṛha, ‘Monks, everyone is to assemble in the meeting hall!’”
對曰：「唯然。」即詣羅閲祇城，集諸比丘，盡會講堂。白世尊曰：「諸比丘已集。唯聖知時。」	21. Ānanda replied, “Very well.” He then went to the city of Rājagṛha and assembled all the monks together in the meeting hall. He then said to the Bhagavān, “The monks have assembled. The sage needs only to decide when to go.”
爾時，世尊即從座起，詣法講堂，就座而坐。告諸比丘：「我當為汝說七不退法。諦聽！諦聽，善思念之。」	22. The Bhagavān rose from his seat, went to the Dharma meeting hall, prepared a seat, and sat down. He then addressed the monks, “I will give a discourse on seven ways to not decline. Listen closely! Listen closely, and consider it well.”⁹
時，諸比丘白佛言：「唯然，世尊！願樂欲聞。」	The monks said to the Buddha, “Very well, Bhagavān! We’d be happy to hear it.”
佛告諸比丘：「七不退法者：一曰、數相集會，講論正義，則長幼和順，法不可壞。	23. The Buddha told the monks, “These are the seven ways to not decline: First, if we frequently hold meetings and discuss the proper meaning, then elders and juniors will be in accord, and the Dharma will be indestructible.
「二曰、上下和同，敬順，無違，則長幼和順，法不可壞。	24. “Second, if those in high and low positions are in harmony, respectful, and don’t contradict each other, elders and juniors will be in accord, and the Dharma will be indestructible.
「三曰、奉法，曉忌，不違制度，則長幼和順，法不可壞。	25. “Third, if we uphold the Dharma, are clear about what to avoid, and don’t violate the rules, elders and juniors will be in accord, and the Dharma will be indestructible.
「四曰、若有比丘力能護眾，多諸知識，宜敬事之，則長幼和順，法不可壞。	26. “Fourth, if the monks have the ability to protect the community, have many associates, and respect it as they should, elders and juniors will be in accord, and the teaching will be indestructible.
「五曰、念護心意，孝敬為首，則長幼和順，法不可壞。	27. “Fifth, if we are careful in our thinking and dutiful to our leaders, elders and juniors will be in accord, and the teaching will be indestructible.
「六曰、淨修梵行，不隨欲態，則長幼和順，法不可壞。	28. “Sixth, if we purely cultivate the religious life and avoid situations of desire, elders and juniors will be in accord, and the teaching will be indestructible.
「七曰、先人後己，不貪名利，則長幼和順，法不可壞。」	29. “Seventh, if we put others first and ourselves after them and don’t covet fame or profit, elders and juniors will be in accord, and the teaching will be indestructible.”
佛告比丘：「復，有七法令法增長，無有損耗：一者、樂於少事，不好多為，則法增長，無有損耗。二者、樂於靜默，不好多言⋯ 三者、少於睡眠，無有昏昧⋯ 四者、不為群黨，言無益事⋯ 五者、不以無徳，而自稱譽⋯ 六者、不與惡人，而為伴黨⋯ 七者、樂於山林，閑靜獨處⋯ 如是，比丘則法增長，無有損耗。」	30. The Buddha told the monks, “There’s another seven things that will make the teaching grow and not diminish. [What are the seven?] First, if we enjoy few duties and don’t like doing many things, the teaching will grow and not diminish. Second, if we enjoy silence and don’t like a lot of talk … Third, if we’re seldom sleepy and don’t have any gloominess … Fourth, if we don’t keep company or talk about pointless subjects … Fifth, if we don’t praise ourselves for virtues we don’t have … Sixth, if we don’t associate with bad people or make them our companions … Seventh, if we’re happy living alone in quiet places in mountains and forests … In this way, the monks will grow and not diminish the teaching.”
佛告比丘：「復，有七法令法增長，無有損耗。何謂為七？一者、有信，信於如來、至真、正覺，十號具足⋯ 二者、知慚，恥於己闕⋯ 三者、知愧，羞為惡行⋯ 四者、多聞，其所受持上中下善，義味、深奧，清淨、無穢，梵行具足⋯ 五者、精勤苦行，滅惡、修善，勤習不捨⋯ 六者、昔所學習，憶念、不忘⋯ 七者、修習智慧，知生滅法，趣賢聖要，盡諸苦本。如是，七法則法增長，無有損耗。」	31. The Buddha told the monks, “There’s another seven things that will make the teaching grow and not diminish. What are the seven? First is having faith in the Tathāgata, Arhat, and Completely Awakened One who has fulfilled the ten epithets … Second is being conscientious and ashamed of one’s failings … Third is being modest and embarrassed by bad behavior … Fourth is being well-versed in and remembering what’s good in the beginning, middle, and end, that’s profound in content and expression, that’s pure and undefiled, and that perfects the religious life … Fifth is diligently practicing asceticism, ceasing to do what’s bad, cultivating what’s good, and not abandoning that effort … Sixth is remembering and not forgetting what’s been learned in the past … Seventh is cultivating wisdom, recognizing the law of arising and ceasing, heading for the noble goal, and ending the source of suffering. In this way, these seven things will grow and not diminish the teaching.”
佛告比丘：「復，有七法令法增長，無有損耗。何謂為七？一者、敬佛。二者、敬法。三者、敬僧。四者、敬戒。五者、敬定。六者、敬順父母。七者、敬不放逸。如是，七法則法增長，無有損耗。」	32. The Buddha told the monks, “There’s another seven things that will make the teaching grow and not diminish. What are the seven? First is respect for the Buddha. Second is respect for the Dharma. Third is respect for the Saṅgha. Fourth is respect for the precepts. Fifth if respect for samādhi. Sixth is respectful accord with one’s parents. Seventh is respect for carefulness. In this way, these seven things will grow and not diminish the teaching.”
佛告比丘：「復，有七法，則法增長，無有損耗。何謂為七法？一者、觀身不淨。二者、觀食不淨。三者、不樂世間。四者、常念死想。五者、起無常想。六者、無常苦想。七者、苦無我想。如是，七法則法增長，無有損耗。」	33. The Buddha told the monks, “There’s another seven things that will make the teaching grow and not diminish. What are the seven? First is contemplating the impurities of the body. Second is contemplating the impurities of food. Third is not being happy with the world. Fourth is always being mindful of the idea of death. Fifth is producing the idea of impermanence. Sixth is the idea that impermanence is painful. Seventh is the idea that what’s painful is not self. In this way, these seven things will grow and not diminish the teaching.”
佛告比丘：「復，有七法，則法增長，無有損耗。何謂為七？一者、修念覺意，閑靜、無欲、出要無為。二者、修法覺意⋯ 三者、修精進覺意⋯ 四者、修喜覺意⋯ 五者、修猗覺意⋯ 六者、修定覺意⋯ 七者、修護覺意⋯ 如是，七法則法增長，無有損耗。」	34. The Buddha told the monks, “There’s another seven things that will make the teaching grow and not diminish. What are the seven? First is cultivating the awakening factor of mindfulness with quietude, lack of desire, and the escape to the unconditioned. Second is cultivating the awakening factor of [analyzing] the teachings … Third is cultivating the awakening factor of effort … Fourth is cultivating the awakening factor of joy … Fifth is cultivating the awakening factor of calm … Sixth is cultivating the awakening factor of samādhi … Seventh is cultivating the awakening factor of equanimity … In this way, these seven things will grow and not diminish the teaching.
佛告比丘：「有六不退法，令法增長，無有損耗。何謂為六？一者、身常行慈，不害眾生。二者、口宣仁慈，不演惡言。三者、意念慈心，不懷壞損。四者、得淨利養，與眾共之，平等無二。五者、持賢聖戒，無有闕漏，亦無垢穢，必定不動。六者、見賢聖道以盡苦際。如是，六法則法增長，無有損耗。」	35. The Buddha told the monks, “There’s six ways of not declining that will make the teaching grow and not diminish. What are the six? First is always acting with kindness and not harming sentient beings. Second is being benevolent when expressing oneself and not use harsh words. Third is being mindful, having kind thoughts, and not harboring harmful intent. Fourth is getting support in pure ways and sharing it with the community equitably. Fifth is observing the noble precepts without any omission and not having defilements so that one’s samādhi will surely be unperturbed. Sixth is seeing the noble path as the way to reach the end of suffering. In this way, these six things will grow and not diminish the teaching.”
佛告比丘：「復，有六不退法，令法增長，無有損耗。一者、念佛。二者、念法。三者、念僧。四者、念戒。五者、念施。六者、念天。修此六念則法增長，無有損耗。」	36. The Buddha told the monks, “There’s another six ways of not declining that will make the teaching grow and not diminish. [What are the six?] First is recollecting the Buddha. Second is recollecting the Dharma. Third is recollecting the Saṅgha. Fourth is recollecting the precepts. Fifth is recollecting generosity. Sixth is recollecting the gods. Cultivating these six recollections will grow and not diminish the teaching.”
	4. At the Bamboo Park
爾時，世尊於羅閲祇隨宜住已，告阿難言：「汝等皆嚴。吾欲詣竹園。」	37. After staying in Rājagṛha for as long as was fitting, the Bhagavān told Ānanda, “All of you, get ready. I’m going to visit the Bamboo Park.”
對曰：「唯然，」即嚴衣鉢，與諸大眾侍從世尊。路由摩竭，次到竹園。	38. Ānanda replied, “Very well,” and then prepared his robe and bowl and followed the Bhagavān with the great assembly. They took the road from Magadha and arrived next at the Bamboo Park.
往堂上坐。與諸比丘說戒定慧：「修戒獲定得大果報。修定獲智得大果報。修智心淨得等解脫。盡於三漏，欲漏、有漏、無明漏，已得解脫，生解脫智：『生死已盡，梵行已立，所作已辦。不受後有。』」	39. The Buddha went up into the hall there and sat down. He gave the monks a discourse on the precepts, samādhi, and wisdom: “Cultivating precepts and obtaining samādhi wins a great reward. Cultivating samādhi and obtaining wisdom wins a great reward. Cultivating wisdom and purifying the mind wins complete liberation. With the end of the three contaminants, which are the contaminants of desire, existence, and ignorance, this knowledge of liberation arises after one is liberated: ‘My births and deaths have been ended, the religious life has been established, and the task has been accomplished. I won’t be subject to a later existence.’”
	5. Teaching at Pāṭaliputra
爾時，世尊於竹園隨宜住已，告阿難曰：「汝等皆嚴。當詣巴陵弗城。」	40. After staying at the Bamboo Park for as long as was fitting, the Bhagavān told Ānanda, “All of you, get ready. I’m going to visit Pāṭaliputra.”
對曰：「唯然。」即嚴衣鉢，與諸大眾侍從世尊。路由摩竭，次到巴陵弗城。巴陵樹下坐。	41. Ānanda replied, “Very well.” He prepared his robe and bowl, and followed the Bhagavān with the great assembly. They took the road from Magadha and arrived next at the city Pāṭaliputra. They sat down under the patala trees there.
時，諸清信士聞佛與諸大眾遠來至此，巴陵樹下。即共出城，遙見世尊在巴陵樹下。容貎端正，諸根寂定。善調第一。譬猶大龍以水清澄，無有塵垢，三十二相八十種好莊嚴其身。見已歡喜，漸到佛所。頭面禮足，却坐一面。	42. The believers there heard that the Buddha and the great assembly had arrived from far away and were sitting under the patala trees. They came out of the city and spotted the Bhagavān under the trees. He looked handsome and dignified with peaceful and settled faculties. He was the most well-behaved [person they’d seen]. Like a great elephant cleansed of dirt and dust with water, he was adorned with the thirty-two signs and eighty excellent features. They rejoiced upon seeing him and made their way to the Buddha. They then bowed their heads at his feet and withdrew to sit to one side.
爾時，世尊漸為說法，示、教、利、喜。諸清信士聞佛說法，即白佛言：「我欲歸依佛、法、聖眾。唯願世尊哀愍，聽許為優婆塞。自今已後。不殺，不盜，不婬，不欺，不飮酒。奉戒，不忘。明，欲設供。唯願世尊與諸大眾垂愍，屈顧。」	43. The Bhagavān then gradually taught them the Dharma by teaching, instructing, profiting, and delighting them. Those believers who listened to the Buddha teach the Dharma said, “I would like to take refuge in the Buddha, Dharma, and noble Saṅgha. Please let the Bhagavān have compassion and permit us to become laymen. From now on, we won’t kill, steal, engage in sex, lie, or drink alcohol. We’ll uphold the precepts and won’t forget them. We’d also like to provide you with support tomorrow. Please let the Bhagavān and his great assembly have pity and allow us to care for them.”
爾時，世尊默然許可。諸清信士見佛默然，即從座起，遶佛三匝，作禮而歸。尋為如來起大堂舍，平治處所。掃、灑、燒香、嚴敷寶座。供設既辦，往白世尊：「所設已具。唯聖知時。」	44. The Bhagavān then silently gave his consent. Seeing that the Buddha had remained silent, those believers rose from their seats, circled the Buddha three times, bowed, and returned home. They quickly set up a large residence hall for the Tathāgata and arranged the area. They swept, cleaned, burned incense, and prepared valuable seats. Having arranged everything, they returned and said to the Bhagavān, “We’ve arranged everything. It’s up to the noble ones to decide when to go.”
於是，世尊即從座起，著衣，持鉢，與大眾倶詣彼講堂。澡手，洗足，處中而坐。時，諸比丘在左面坐，諸清信士在右面坐。	45. Thereupon, the Bhagavān rose from his seat, put on his robe, picked up his bowl, and went to that meeting hall with the great assembly. They washed their hands and feet, then they went into the building and sat down. The monks then sat facing to the left, and the believers sat facing to the right.
爾時，世尊告諸清信士曰：「凡人犯戒，有五衰耗。何謂為五？一者、求財所願不遂。二者、設有所得日當衰耗。三者、在所至處，眾所不敬。四者、醜名惡聲流聞天下。五者、身壞命終，當入地獄。」	46. The Bhagavān then addressed the believers, “Ordinary people who break the precepts will decline in five ways. What are the five? First, they won’t get the wealth that they want. Second, what they’ve managed to acquire will decline daily. Third, the community where they go to live won’t respect them. Fourth, a bad reputation and insults about them will be heard everywhere. Fifth, they’ll go to hell when their bodies break up and their lives end.”
又告諸清信士：「凡人持戒，有五功徳。何謂為五？一者、諸有所求，輒得如願。二者、所有財産增益，無損。三者、所往之處，眾人敬愛。四者、好名善譽周聞天下。五者、身壞命終，必生天上。」	47. He also told the believers, “Ordinary people who observe the precepts have five virtues. What are the five? First, they easily acquire the things that they seek as they wish. Second, their property increases and doesn’t diminish. Third, people respect and like them wherever they go. Fourth, a good reputation and compliments about them are heard everywhere. Fifth, they’ll be born up in heaven when their bodies break up and their lives end.”
時夜已半，告諸信士：「宜各還歸。」諸清信士即承佛教，遶佛三匝，禮足而歸。	48. Halfway through the night, he told the believers, “You should go home now.” Accepting the Buddha’s instruction, the believers circled him three times and bowed at his feet before leaving.
	6. The Construction of Pāṭaliputra
爾時，世尊於後夜、明相出時，至閑靜處。天眼清徹見諸大天神各封宅地，中神、下神亦封宅地。是時，世尊即還講堂，就座而坐。世尊知時，故問阿難：「誰造此巴陵弗城？」	49. When the night ended and the light of dawn appeared, the Bhagavān went to a quiet place. With his clear and penetrating heavenly eye, he saw great heavenly spirits each taking up residence on Earth, and he saw middling and lesser spirits taking up residence on Earth, too. The Bhagavān returned to the meeting hall, prepared a seat, and sat down. Though he knew the answer, he asked Ānanda, “Who is building this city Pāṭaliputra?”
阿難白佛：「此是禹舍大臣所造，以防禦跋祇。」	50. Ānanda said to the Buddha, “The minister Varṣākāra is building it as a defense against the Vṛji.”
佛告阿難：「造此城者正得天意。吾於後夜明相出時，至閑靜處。以天眼見諸大神天各封宅地，中、下諸神亦封宅地。阿難，當知諸大神天所封宅地，有人居者安樂、熾盛。中神所封，中人所居，下神所封，下人所居。功徳多少，各隨所止。	51. The Buddha told Ānanda, “The builders of this city have correctly ascertained the will of the gods. When the night had ended and the light of dawn appeared, I went to a quiet place. With the heavenly eye, I saw great heavenly spirits each taking up residence on Earth, and I saw middling and lesser spirits taking up residence on Earth, too. Ānanda, you should know that people living where great heavenly spirits take up residence on Earth will be happy and prosperous. Middling people will live where the middling spirits take up residence, and lesser people will live where the lesser spirits take up residence. Where they live will be according to whether their virtues are many or few.
「阿難，此處賢人所居，商賈所集。國法真實，無有欺罔。此城最勝，諸方所推，不可破壞。此城久後若欲壞時。必以三事。一者、大水。二者、大火。三者、中人與外人謀，乃壞此城。」	52. “Ānanda, noble people live here, and merchants gather here. The country’s laws are true, and there isn’t any fraud. This city is the greatest, while those declining in other regions can’t destroy it. It would require three conditions for it to be destroyed in the future: First is a great flood. Second is a great fire. Third, civilized and barbaric people scheming together could destroy this city.”
	7. The Laity at Pāṭaliputra
時，巴陵弗諸清信士通夜供辦。時，到白佛：「食具已辦。唯聖知時。」時，清信士即便施設手自斟酌，食訖行水。別取小牀敷，在佛前坐。	53. Then, the believers of Pāṭaliputra had prepared offerings during the night. They went to the Buddha and said, “The meal is fully prepared. It’s up to the nobles to decide when to go.” The believers then served their meals with their own hands, and they cleaned up when the meals were finished. Afterward, they brought out small seats and sat in front of the Buddha.
爾時，世尊即示之曰：「今，汝此處賢智所居。多持戒者淨修梵行。善神歡喜即為呪願。可敬知敬，可事知事。博施兼愛。有慈愍心，諸天所稱。常與善倶，不與惡會。」	54. The Bhagavān then instructed them: “Today, you have venerable sages living here. Many people observe precepts and purely cultivate the religious life. Good spirits are delighted and chant prayers for them. They know to respect what’s respectable and serve who should be served. They’re liberal in generosity and affectionate to all. Their compassionate hearts are commended by the gods. They always associate with good people and don’t associate with evil people.”
	8. Crossing the River
爾時，世尊為說法已，即從座起，大眾圍遶侍送而還。大臣禹舍從佛後行。時，作是念：「今沙門瞿曇出此城門，即名此門為瞿曇門。又，觀如來所渡河處，即名此處為瞿曇河。」	55. After he gave this teaching, the Bhagavān rose from his seat and returned to the grove with the great assembly surrounding him. While he followed behind the Buddha, Varṣākāra thought, “Now, the gate through which the ascetic Gautama leaves the city shall be named Gautama’s Gate. Also, the place where he crosses the river will be named Gautama’s Ford.”
爾時，世尊出巴陵弗城，至于水邊。時，水岸上人民眾多，中有乘船渡者。或有乘筏，或有乘桴而渡河者。爾時，世尊與諸大眾，譬如力士屈伸臂頃，忽至彼岸。	56. The Bhagavān then left the city Pāṭaliputra and continued to the river’s bank. A large crowd of people was on the shore, and some were being ferried across the river. Some rode on boats and some on rafts to cross the river. In the time it takes a strong man to flex his arm, the Bhagavān and his great assembly instantly crossed to the other shore.
世尊觀此義已，即說頌曰：	57. After contemplating the meaning of this, the Bhagavān spoke in verse:
「佛為海船師；法橋渡河津。大乘道之輿，一切渡天人。	“The Buddha is the ship captain on the sea; Dharma is a bridge across the river. Riding a carriage on the great roadway, All the gods and people can cross over.
亦為自解結，渡岸得昇仙。都使諸弟子縛解得涅槃。」	Indeed, by freeing himself of bondage, He crossed to the shore and became a sage. He helps all his disciples free themselves From bondage and to attain nirvāṇa.”
	9. At Kuṭigrāmaka
爾時，世尊從跋祇遊行，至拘利村。在一林下，告諸比丘：「有四深法：一曰、聖戒。二曰、聖定。三曰、聖慧。四曰、聖解脫。此法微妙、難可解知。我及汝等不曉了故，久在生死，流轉無窮。」	58. The Bhagavān then toured Vṛji until he reached Kuṭigrāma. While they stayed in a grove there, he addressed the monks, “There are four profound principles: First are noble precepts. Second is noble samādhi. Third is noble wisdom. Fourth is noble liberation. These principles are sublime and difficult to understand. Because you and I didn’t comprehend them, we’ve been in birth and death for a long time, cycling around endlessly.”
爾時，世尊觀此義已，即說頌曰：	59. After contemplating the meaning of this, the Bhagavān spoke in verse:
「戒定慧解上唯佛能分別。離苦而化彼，令斷生死習。」	“High precepts, samādhi, wisdom, and freedom Are discernible only to a buddha. Free of suffering, he teaches others To end the arising of birth and death.”
	10. Teaching the Dharma Mirror At Nādikā
爾時，世尊於拘利村隨宜住已，告阿難：「倶詣那陀村。」阿難受教，即著衣，持鉢，與大眾倶侍從世尊。路由跋祇，到那陀村，止揵椎處。	60. After he had stayed in Kuṭigrāmaka for as long as was fitting, the Bhagavān told Ānanda, “Let’s go visit Nādikā.” Accepting this instruction, Ānanda put on his robe, took his bowl, and followed the Bhagavān with the great assembly. They took the road from Vṛji to Nādikā and stopped at Kuñjikā’s home when they arrived.
爾時，阿難在閑靜處，默自思惟：「此那陀村，十二居士：一、名伽伽羅，二、名伽陵伽，三、名毘伽陀，四、名伽利輸，五、名遮樓，六、名婆耶樓，七、名婆頭樓，八、名藪婆頭樓，九、名陀梨舍㝹，十、名藪達利舍㝹，十一、名耶輸，十二、名耶輸多樓。此諸人等，今者命終，為生何處？復，有五十人命終。又復，有五百人命終。斯生何處？」	61. Then, Ānanda was in a quiet place and silently thought to himself, “Here in Nādikā, there are twelve laymen: Their names are Karkaṭaka, Kaḍaṅgara, Nikaṭa, Kātyarṣabha, Cāru, Upacāru, Bhadra, Subhadra, Darśana, Sudarśana, Yaśas, and Yaśottara. Where will these men be born now that their lives have ended? There’s another fifty people whose lives have ended. And there’s yet another 500 people whose lives have ended. Where will they be born?”
作是念已，從靜處起，至世尊所。頭面禮足，在一面坐。白佛言：「世尊，我向靜處，默自思惟：『此那陀村，十二居士，伽伽羅等，命終。復，有五十人命終。又，有五百人命終。斯生何處？』唯願，解說。」	62. After thinking this, he emerged from his quiet place and went to the Buddha. After bowing his head at the Buddha’s feet, he sat to one side. He said, “Bhagavān, I was in a quiet place and silently thought to myself, ‘There are twelve laymen here in Nādikā, Karkaṭaka and others, whose lives have ended. There’s another fifty people whose lives have ended. And there’s yet another 500 people whose lives have ended. Where were they be born?’ Please explain this.”
佛告阿難：「伽伽羅等，十二人，斷五下分結，命終生天。於彼，即般涅槃不復還此。五十人命終者斷除三結，婬、怒、癡薄。得斯陀含，還來此世，盡於苦本。五百人命終者斷除三結，得須陀洹。不墮惡趣，必定成道。往來七生，盡於苦際。	63. The Buddha told Ānanda, “Those twelve people, Karkaṭaka and the others, had cut the five lower bonds and were born in heaven when their lives ended. There, they were completely extinguished and did not return to this world. Those fifty people whose lives have ended had eliminated the three bonds and weakened their lust, anger, and delusion. They became once-returners who’ll return to this world and then end the source of suffering. Those five hundred people whose lives have ended had eliminated the three bonds and become stream-enterers. They didn’t fall to bad destinies and will surely achieve awakening. They’ll be reborn seven times to reach the end of suffering.
「阿難，夫生有死自世之常，此何足怪？若，一一人死，來問我者，非擾亂耶？」	64. “But, Ānanda, what’s strange about someone being born and dying in the normal course of life? Wouldn’t it be troublemsome if you came and asked me about each person who dies?”
阿難答曰：「信爾，世尊。實是擾亂。」	65. Ānanda replied, “I believe it would be, Bhagavān. It really would be troublesome.”
佛告阿難：「今當為汝說於法鏡，使聖弟子知所生處：『三惡道盡，得須陀洹，不過七生必盡苦際。』亦能為他說如是事。	66. The Buddha told Ānanda, “Now, I’ll teach the Dharma mirror to you, which lets a noble disciple know about where they’ll be born: ‘The three bad destinies have ended, I’ve attained stream entry, and I’ll surely reach the end of suffering in no more than seven births.’ They can also explain such matters for other people.
「阿難，『法鏡』者謂聖弟子得不壞信。歡喜信佛、如來、無所著、等正覺，十號具足。	67. “Ānanda, ‘Dharma mirror’ refers to a noble disciple attaining unwavering faith. They rejoice and believe in the Buddha, the Tathāgata, Arhat, and Completely Awakened One who possesses the ten epithets.
「歡喜信法真正、微妙、自恣所說無有時節、示涅槃道、智者所行。	68. “They rejoice and believe in the Dharma as genuine, sublime, freely taught at any time, showing the path to nirvāṇa, and practiced by the wise.
「歡喜信僧善共和同，所行質直，無有䛕諂，道果成就。上下和順，法身具足。向須陀洹，得須陀洹。向斯陀含，得斯陀含。向阿那含，得阿那含。向阿羅漢，得阿羅漢。四雙、八輩是謂如來賢聖之眾。甚可恭敬世之福田。	69. “They rejoice and believe in the Saṅgha as being good together, harmonious, honest in conduct, without deception, and accomplished in the path’s rewards. Their low and high stations are in accord, and they possess the Dharma body. They head for stream entry and become stream-enterers. They head for once-returning and become once-returners. They head for non-returning and become non-returners. They head for becoming an arhat and become arhats. These four pairs and eight kinds of people are called the Tathāgata’s noble Saṅgha. They are the most respectable fields of merit in the world.
「信賢聖戒清淨、無穢、無有缺漏、明哲所行、獲三昧定。	70. “They also believe in the noble precepts as pure, undefiled, without defect or contamination, practiced by intelligent people, and obtaining samādhi.
「阿難，是為法鏡。使聖弟子知所生處：『三惡道盡，得須陀洹，不過七生必盡苦際。』亦能為他說如是事。」	71. “Ānanda, this is the Dharma mirror. It causes noble disciples to know this about where they’ll be born: ‘The three bad destinies have ended, I’ve attained stream entry, and I’ll surely reach the end of suffering in no more than seven births.’ They can also explain such matters for other people.”
	11. Āmrapālī’s Invitation at Vaiśālī
爾時，世尊隨宜住已，告阿難：「倶詣毘舍離國。」即受教行，著衣，持鉢，與大眾倶侍從世尊。路由跋祇，到毘舍離，坐一樹下。	72. After the Bhagavān had stayed for as long as was fitting, he told Ānanda, “Let’s visit Vaiśālī.” Accepting this instruction, Ānanda put on his robe, took his bowl, and followed the Bhagavān with the great assembly. They took the road from Vṛji to Vaiśālī and sat down under a tree.
有一婬女名菴婆婆梨。聞佛將諸弟子來至毘舍離，坐一樹下，即嚴駕寶車，欲往詣佛所，禮拜，供養。未至之間，遙見世尊顏貎端正，諸根特異，相、好備足。如星中月。見已，歡喜，下車。歩進漸至佛，所頭面禮足，却坐一面。	73. There was a prostitute named Āmrapālī. Hearing that the Buddha had led his disciples to Vaiśālī and was sitting under a tree, she prepared horses and a precious chariot to go honor and give offerings to him. Before she arrived, she saw from afar that the Bhagavān’s appearance was handsome, his faculties were exceptional, and he was replete with signs and excellencies. He looked like the moon among stars. Seeing this, she rejoiced and dismounted from her chariot. She made her way to the Buddha, bowed her head at his feet, and withdrew to sit to one side.
爾時，世尊漸為說法，示、教、利、喜。聞佛所說，發歡喜心，即白佛言：「從今日始，歸依三尊。唯願，聽許於正法中為優婆夷。盡此形壽，不殺，不盜，不邪婬，不妄語，不飮酒。」	74. The Bhagavān then gradually taught her the Dharma by teaching, instructing, profiting, and delighting her. After listening to the Buddha’s teaching, she rejoiced and said, “From this day forward, I take refuge in the three worthy things. Please permit me to become a laywoman in the correct teaching. For the rest of my life, I won’t kill, steal, commit sexual misconduct, speak falsely, or drink alcohol.”
又白佛言：「唯願，世尊及諸弟子明受我請，即於今暮，止宿我園。」	75. She also said to the Buddha, “Please let the Bhagavān and his disciples clearly accept my invitation and stop for the night at my grove.”
爾時，世尊默然受之。女見佛默然許可，即從座起，頭面禮足，遶佛而歸。	76. The Bhagavān silently accepted her request. Seeing that he had accepted, she rose from her seat, bowed her head at his feet, circled the Buddha, and returned home.
其去未久，佛告阿難：「當與汝等詣彼園觀。」	77. Not long after she left, the Buddha told Ānanda, “Let’s all go visit her park.”
對曰：「唯然。」佛即從座起，攝持衣鉢，與眾弟子千二百五十人倶，詣彼園。	78. Ānanda replied, “Very well.” The Buddha then rose from his seat, gathered his robes and bowl, and went to her park with the assembly of 1,250 disciples.
	12. The Licchavi Laymen Visit
時，毘舍離諸隷車輩聞佛在菴婆婆梨園中止住。即便嚴駕五色寶車。或乘青車、青馬，衣、蓋、幢幡、官屬皆青。五色車馬皆亦如是。	79. Then, a group of Licchavi men in Vaiśālī had heard that the Buddha was going to stop at Āmrapālī’s Park. They prepared five-colored precious chariots and horses. Some rode on blue chariots with blue horses, and their clothes, parasols, banners, and retainers were all blue. The horses and chariots in other four colors were likewise.
時，五百隷車，服色盡同，欲往詣佛。菴婆婆梨辭佛還家，中路逢諸隷車。時，車行𩣺疾，與彼寶車共相鈎撥。損折幢蓋而不避道。隷車責曰：「汝恃何勢行不避道？衝撥我車損折麾蓋！」	80. 500 Licchavis dressed entirely in these colors decided to visit the Buddha. Āmrapālī was returning home after speaking with him and met those Licchavi chariots on the road. They were traveling very fast and collided with each other. Their banners and parasols were knocked down, but she didn’t move out of their path. The Licchavis yelled at her, “Who do you think you are, not yielding the road to us? You’ve run into our chariots and knocked down our banners and parasols!”
報曰：「諸貴，我已請佛明日，設食歸家供辦，是以行速。無容相避。」	81. She replied, “Gentlemen, I’ve invited the Buddha for a meal tomorrow, and now I’m going home to prepare it, so I was going fast. There wasn’t enough room to avoid you.”
諸隷車即語女曰：「且置汝請，當先與我。我當與汝百千兩金。」	82. The Licchavis said to her, “Perhaps you could set aside your invitation and let us go first? We’ll give you 100,000 ounces of gold!”
女尋答曰：「先請已定；不得相與。」	83. She quickly replied, “My invitation has already been settled; I can’t give it to you.”
時，諸隷車又語女曰：「我更與汝十六倍百千兩金。必使我先。」	84. The Licchavis again said to her, “We’ll give you sixteen times 100,000 ounces of gold. Surely, it can be arranged for us to go first?”
女猶不肯。「我請已定。不可爾也。」	85. She still didn’t agree. “My invitation has already been settled. I can’t do that!”
時，諸隷車又語女曰：「我今與爾中分國財。可先與我。」	86. The Licchavis again said to her, “We’ll give you the middle part of the country! Couldn’t you let us go first?”
女又報曰：「設使擧國財寶我猶不取。所以然者？佛住我園先受我請。此事已了，終不相與。」	87. She also replied, “Even if it were all the wealth in the country, I still wouldn’t give it to you. Why is that? The Buddha is staying in my park, and he’s already accepted my invitation. The matter is settled, and I’d never give it to someone else.”
諸隷車等各振手，歎咤：「今，由斯女闕我初福。」即便前進徑詣彼園。	88. The Licchavis each clapped their hands and sighed, “Now, my first bit of good fortune is lost because of this woman!” They went on ahead, then, to visit her park.
爾時，世尊遙見五百隷車，車馬數萬，填道而來。告諸比丘：「汝等欲知忉利諸天遊戲園觀威儀容飾，與此無異。	89. The Bhagavān saw those 500 Licchavi chariots from afar, their horses were so numerous, filling the road as they approached. He told the monks, “If you want to know how dignified-looking and decorated the Trāyastriṃśa gods are when they entertain themselves in their scenic parks, it’s no different than this.
「汝等比丘，當自攝心具諸威儀。云何比丘自攝其心？於是，比丘內身身觀。精勤、不懈，憶念、不忘，捨世貪、憂。外身身觀。精勤、不懈，憶念、不忘，捨世貪、憂。內、外身觀。精勤、不懈⋯捨世貪、憂。受、意、法觀亦復如是。	90. “You monks, you should collect your thoughts and behave in a dignified manner. How does a monk collect his thoughts? Here, a monk observes body internally to be body. Diligent and unflagging, he’s mindful and doesn’t forget it, setting aside worldly greed and sorrow. He observes body externally to be body. Diligent and unflagging, he’s mindful and doesn’t forget it, setting aside worldly greed and sorrow. He observes body internally and externally to be body. Diligent and unflagging, [he’s mindful and doesn’t forget it,] setting aside worldly greed and sorrow. He also observes feelings, mind, and principles in the same way.
「云何比丘具諸威儀？於是，比丘可行知行，可止知止。左右顧視，屈伸，俯仰，攝持衣鉢。食飮湯藥，不失宜。則善設方便，除去蔭蓋，行、住、坐、臥，覺、寤，語、默。攝心、不亂。是謂比丘具諸威儀。	91. “How does a monk behave in a dignified manner? Here, a monk knows to walk when he should walk and to stop when he should stop. He looks left and right before bending and stretching, looking down and up, or gathering his robes and bowl. When he eats, drinks, and takes medicine, he doesn’t forget what’s appropriate. He skillfully prepares when relieving himself, taking away screens, while walking, standing, sitting, and lying down, and while awake, asleep, speaking, and being quiet. He collects his thoughts and isn’t disturbed. This is a monk who behaves in a dignified manner.”
爾時，五百隷車往至菴婆婆梨園，欲到佛所下車歩進。頭面禮足却坐一面。如來在座光相獨顯，蔽諸大眾譬如秋月。又如天地清、明、淨、無塵翳，日在虚空光明獨照。	92. Those 500 Licchavis arrived at Āmrapālī’s Park to visit the Buddha and then dismounted and proceeded on foot. They bowed their heads at his feet and withdrew to sit to one side. The Tathāgata glowed with a singular light there on his seat, outshining the great assemblies like the autumn moon. He was also like the sun shining with a singular brilliance when the sky and earth are clear, bright, and pure, and there isn’t any dust to obscure it.
爾時，五百隷車圍遶侍坐，佛於眾中光相獨明。	93. At that point, the Buddha glowed with a singular light in the middle of the assembly with the 500 Licchavis sitting around him.
是時，坐中有一梵志名曰并𩞚，即從座起，偏袒右臂，右膝著地。叉手向佛，以偈讃曰：	94. There was an ascetic named Paiṅgika who rose from his seat, bared his right shoulder, and knelt on his right knee. He saluted the Buddha with his palms together and praised him in verse:
「摩竭、鴦伽王為快得善利。身被寶珠鎧，世尊出其土。	“The kings of Magadha and Aṅga Are delighted to obtain good profits. They wear jeweled armor, And the Bhagavān arose in their land.
威徳動三千，名顯如雪山！如蓮花開敷香氣甚微妙。	His majesty moves three thousand [worlds], His name plain as the Himalayas! He’s like a blooming lotus flower With perfume most sublime.
今覩佛光明，如日之初出。如月遊虚空無有諸雲翳。世尊亦如是：光照於世間。	Looking at the Buddha’s glow now, It’s like the sun at daybreak. He’s like the moon roaming the sky Without any clouds to obscure it. The Bhagavān is likewise: His light shines on the world.
觀如來智慧猶闇覩錠鐐。施眾以明眼決了諸疑惑。」	Observing the Tathāgata’s wisdom Is like seeing with a torch in the dark. He gives sentient beings the clear vision To settle their doubts and confusion.”
時，五百隷車聞此偈已，復告并𩞚：「汝可重說！」	95. After they heard these verses, the 500 Licchavis again told Paiṅgika, “You can say that again!”
爾時，并𩞚即於佛前再三重說。時，五百隷車聞重說偈已，各脫寶衣以施并𩞚，并𩞚即以寶衣奉上如來。佛愍彼故即為納受。	96. Paiṅgika then repeated what he said three times. After listening to him repeat these verses, they each gave their precious clothing to Paiṅgika, and he then offered their clothing to the Tathāgata. The Buddha accepted it out of compassion for them.
爾時，世尊告毘舍離諸隷車曰：「世有五寶甚為難得。何等為五？一者如來、至真出現於世甚為難得。二者如來正法能演說者，此人難得。三者如來演法能信解者，此人難得。四者如來演法能成就者，此人難得。五者嶮危救、厄知、反復者，此人難得。是謂五寶為難得也。	97. The Bhagavān then told the Licchavis of Vaiśālī, “The world has five treasures that are to find. What are the five? First, the arising of a Tathāgata, a Realized One, in the world is hard to find. Second, a person who can be taught the correct teaching by a Tathāgata is hard to find. Third, a person who’ll believe the Tathāgata’s teaching is hard to find. Fourth, a person who can accomplish the Tathāgata’s teaching is hard to find. Fifth, a person who’s saved from disaster, recognizes the danger, and returns [the favor] is hard to find. These are five treasures that are hard to find.”
時，五百隷車聞佛示、教、利、喜已，即白佛言：「唯願世尊及諸弟子明受我請！」	98. When they heard the Buddha teach, instruct, profit, and delight them, those 500 Licchavis said to the Buddha, “Please let the Bhagavān and his disciples accept our invitation!”
佛告隷車：「卿已請我，我今便為得供養已，菴婆婆梨女先已請訖。」	99. The Buddha told the Licchavis, “Now that you have invited me, I’ll let you give me your offerings after I’m finished with Āmrapālī’s prior invitation.”
時，五百隷車聞菴婆婆梨女已先請佛，各振手而言：「吾欲供養如來。而今此女已奪我先！」即從座起，頭面禮佛，遶佛三匝，各自還歸。	100. When they heard that Āmrapālī had invited the Buddha first, those 500 Licchavis snapped their fingers and said, “We wanted to give offerings to the Tathāgata, but this woman beat us to it!” They rose from their seats, bowed their heads to the Buddha, circled him three times, and returned to their homes.
	13. Āmrapālī’s Offerings
時，菴婆婆梨女即於其夜種種供辦。明日時到，世尊即與千二百五十比丘整衣、持鉢，前後圍遶。詣彼請所就座而坐。	101. That night, Āmrapālī prepared a variety of offerings. When morning arrived, the Bhagavān went to the place of her invitation surrounded by 1,250 monks who had adjusted their robes and carried their bowls. They prepared seats and sat down.
時，菴婆婆梨女即設上饌供佛及僧。食訖，去鉢并除机案。時，女手執金瓶行澡水畢。前白佛言：「此毘耶離城所有園觀，我園最勝。今，以此園貢上如來。哀愍我故，願垂納受。」	102. Lady Āmrapālī then brought out fine dishes and offered them to the Buddha and the Saṅgha. When they were done with the meal, she took their bowls and cleared the table. She held a gold jar for them to wash up. When they were done, she went before the Buddha and said, “This city of Vaiśālī has scenic parks, but my park is the best of them. Now, I donate this park to the Tathāgata. Please let him accept this out of compassion for me.”
佛告女曰：「汝可以此園施佛為首及招提僧。所以然者？如來所有園、林、房、舍、衣、鉢六物。正使諸魔、釋、梵、大神力天無有能堪受此供者。	103. The Buddha told her, “You may donate this park to the Buddha and the Saṅgha of the four directions. Why is that? The Tathāgata possesses these six things: parks, groves, quarters, buildings, robe, and bowl. Even Māra, Śakra, Brahmā, and other gods of great miraculous power are incapable of accepting these offerings.”
時，女受教，即以此園施佛為首及招提僧。佛愍彼故即為受之。	104. She accepted his instruction and donated the park to the Buddha and the Saṅgha of the four directions. The Buddha accepted it out of compassion for her.
而說偈言：	105. He then spoke in verse:
起塔、立精舍、園果施清涼。橋船以渡人，曠野施水草。	“Building shrines, monasteries, And fruitful parks give refreshment. Bridges and boats ferry people, And open land provides water and grass.
及以堂閣施其福日夜增。戒具清淨者彼必到善方。	Raised halls, too, are gifts With merits which increase daily. One who is disciplined and pure Will surely arrive in a good region.”
時，菴婆婆梨女取一小牀，於佛前坐。佛漸為說法，示、教、利、喜。施論、戒論、生天之論、欲為大患穢汙不淨、上漏為礙。出要為上。	106. Āmrapālī fetched a small seat and sat in front of the Buddha. He then gradually taught her the Dharma, teaching, instructing, profiting, and delighting her. He discussed generosity, precepts, how to be born in heaven, the great danger of desire that’s polluting and impure, and the obstacle of the higher contaminants. [He praised] escaping it as the [most subtle, pure, and] supreme thing.
爾時，世尊知彼女意柔軟、和悦、蔭蓋、微薄、易可開化。如諸佛法，即為彼女說苦聖諦⋯苦集⋯苦滅⋯苦出要諦。	107. The Bhagavān then knew that her mind was softened, joyous, shaded, light, and easily educated. As was the way of Buddhas, he then taught her the noble truth of suffering … suffering’s formation … suffering’s cessation, and the truth of suffering’s escape.
時菴婆婆梨女信心清淨。譬如淨潔白氈易為受色，即於座上遠塵離垢，諸法法眼生。見法，得法，決定正住。不墮惡道，成就無畏。而白佛言：「我今歸依佛、歸依法、歸依僧。」如是再三。	108. Āmrapālī’s belief was purified. Like a white cloth that readily accepts a dye, she became removed from dust and free of defilement right there on her seat, and the Dharma eye arose in her. She saw the Dharma, got the Dharma, and was certainly in the proper standpoint. She wouldn’t fall to unpleasant destinies and had achieved fearlessness. She said to the Buddha, “Now, I take refuge in the Buddha, take refuge in the Dharma, and take refuge in the Saṅgha.” She repeated this three times.
「唯願如來聽我於正法中為優婆夷。自今已後盡壽不殺、不盜、不邪婬、不欺、不飮酒。」	109. “Please let the Tathāgata permit me to become a laywoman in the correct teaching. From now on, I won’t kill, steal, commit sexual misconduct, lie, or drink alcohol for the rest of my life.”
時，彼女從佛受五戒已，捨本所習，穢垢消除。即從座起，禮佛，而去。	110. Once she had received the five precepts from the Buddha, she discarded her previous lifestyle, and eliminated her defilements. She then rose from her seat, bowed to the Buddha, and departed.
	14. At Veṇugrāmaka
爾時，世尊於毘舍離隨宜住已。告阿難言：「汝等皆嚴。吾欲詣竹林叢。」	111. The Bhagavān then stayed in Vaiśālī for as long as was appropriate. Then he told Ānanda, “All of you, get ready. I’m going to Veṇugrāmaka.”
對曰：「唯然，」即嚴衣鉢，與大眾侍從世尊。路由跋祇至彼竹林。	112. Ānanda replied, “Very well,” prepared his robe and bowl, and followed the Bhagavān with the great assembly. They took the road from Vṛji to Veṇugrāmaka.
時，有婆羅門名毘沙陀耶聞佛與諸大眾詣此竹林。默自思念：「此沙門瞿曇名徳流布。聞於四方，十號具足。於諸天釋、梵、魔，若魔、天、沙門、婆羅門中，自身作證。為他說法，上、中、下言皆悉真正。義味深奧，梵行具足。如此真人宜往瞻覩！」	113. There was then a priest named Viśvadāya who heard that the Buddha and the great assembly was visiting Veṇugrāmaka. He thought to himself, “This ascetic Gautama’s reputation for virtue has gotten around. It’s heard in all directions that he’s been given the ten epithets. He’s self-realized among the gods such as Śakra and Brahmā, or Māra, spirits, ascetics, and priests. He teaches the Dharma to others that’s genuine in the beginning, middle, and end. It’s meaning and content is profound, and it perfects the religious life. It would be fitting to meet such a true man as this!”
時，婆羅門出於竹叢，往詣世尊。問訊訖，一面坐。世尊漸為說法，示、教、利、喜。婆羅門聞已，歡喜，即請世尊及諸大眾明日舍食。時，佛默然受請。婆羅門知已許可，即從座起，遶佛，而歸。即於其夜，供設飲食。明日時到，唯聖知時。	114. That priest then left Veṇugrāmaka and visited the Bhagavān. After they exchanged greetings, he sat to one side. The Bhagavān then gradually taught him the Dharma, teaching, instructing, profiting, and delighting him. After listening to him, the priest rejoiced and invited the Bhagavān and the great assembly for a meal at his home the next day. The Buddha silently accepted his invitation. Recognizing that he had agreed, the priest rose from his seat, circled the Buddha, and returned home. That night, the priest prepared offerings of food and drink. It was up to the noble ones to decide when to go the next morning.
爾時，世尊著衣、持鉢，大眾圍遶，往詣彼舍。就座而坐。時，婆羅門設種種甘饌供佛及僧。食訖去鉢。行澡水畢，取一小牀，於佛前坐。	115. The Bhagavān put on his robe and took his bowl to the priest’s home while surrounded by the great assembly. There, they prepared their seats and sat down. The priest then provided a variety of sweet dishes as offerings to the Buddha and Saṅgha. When they were done eating, he took their bowls. When they were finished washing up, the priest got a small seat and sat in front of the Buddha.
爾時，世尊為婆羅門而作頌曰：	116. The Bhagavān then spoke in verse for the priest:
「若以飮食衣服臥具；施持戒人則獲大果。	“Whether it’s food and drink Or clothes and sleeping arrangements; A gift to those observing precepts Will win a great reward.
此為真伴，終始相隨。所至到處如影隨形。	It’ll be a true companion, Following a person from beginning to end. It’ll arrive at their destination Like a shadow follows one’s body.
是故，種善為後世糧。福為根基，眾生以安。	Therefore, plant what’s good And you’ll reap its bounty in a later life. With the foundation of their merits, Sentient beings will find peace.
福為天護，行不危嶮。生不遭難，死則上天。」	With merit as their heavenly protection, They won’t run into disaster. Their births won’t be difficult, And they’ll ascend to heaven when they die.”
爾時，世尊為婆羅門說微妙法。示、教、利、喜已，從座而去。	117. The Bhagavān then taught the subtle Dharma for the priest. After he was taught, instructed, profited, and delighted by it, he rose from his seat and departed.
	15. Dispersal of the Great Assembly
于時，彼土穀貴飢饉，乞求難得。佛告阿難：「勅此國內現諸比丘盡集講堂。」	118. During that time, there was a crop failure and famine in the region, which made soliciting alms difficult. The Buddha told Ānanda, “Order all the monks present in this country to assemble in the meeting hall.”
對曰：「唯然。」即承教旨，宣令遠近，普集講堂。是時，國內大眾皆集，阿難白佛言：「大眾已集。唯聖知時。」	119. Ānanda replied, “Very well.” Having received his instruction, he announced to those near and far to assemble at the meeting hall. Once the great assembly in that country had gathered, Ānanda told the Buddha, “The great assembly has gathered. It’s up to the noble one to decide when to go.”
爾時，世尊即從座起，詣於講堂，就座而坐。告諸比丘：「此土飢饉乞求難得。汝等宜各分部隨所知識，詣毘舍離及越祇國，於彼安居可以無乏。吾獨與阿難於此安居。所以然者？恐有短乏。」是時諸比丘受教即行。佛與阿難獨留。	120. The Bhagavān then rose from his seat and went to the meeting hall where he prepared a seat and sat down. He then told the monks, “There’s a famine in this region that’s making it difficult to solicit alms. It would be best for all of you to split into groups and visit people you know in Vaiśālī and Vṛji where there’s no shortage of food. I will stay here in this safe abode with Ānanda. Why is that? It’s dangerous when there’s such shortages.” The monks accepted his instruction and did so. The Buddha and Ānanda stayed there by themselves.
	16. The Buddha Becomes Ill
於後夏安居中，佛身疾生，擧體皆痛。佛自念言：「我今疾生，擧身痛甚，而諸弟子悉皆不在。若取涅槃則非我宜。今當精勤，自力以留壽命。」	121. After the summer retreat, the Buddha became sick, and his whole body ached. The Buddha thought to himself, “Now, I’ve become sick, and my whole body is in pain, but none of my disciples are present. It wouldn’t be appropriate for me to obtain nirvāṇa. Now, I must make effort to extend my life with my own power.”
爾時，世尊於靜室出，坐清涼處。阿難見已，速疾往詣，而白佛言：「今觀尊顏，疾如有損。」	122. The Bhagavān then emerged from his quiet abode and sat in an open place. When Ānanda saw him, he hurried over and said, “Now that I see the sage, his sickness has made him look worse!”
阿難又言：「世尊有疾，我心惶懼，憂結荒迷。不識方面。氣息未絶。猶少醒悟默思：『如來未即滅度。世眼未滅。大法未損。』何故今者不有教令於眾弟子乎？」	123. Ānanda also said, “When the Bhagavān was sick, I felt trepidation, and the bond of sorrow depressed me. I didn’t know which way I was going. But I’m still breathing. I think to myself, ‘The Tathāgata isn’t completely extinguished yet. The world’s eye hasn’t ceased yet. The great teaching hasn’t declined yet.’ Does he not have instructions for the assembled monks now?”
佛告阿難：「眾僧於我有所須耶？若有自言：『我持眾僧』、『我攝眾僧』，斯人於眾應有教命。如來不言：『我持於眾』、『我攝於眾』。豈當於眾有教令乎？	124. The Buddha told Ānanda, “Does the Saṅgha need something from me? If there were someone who said, ‘I maintain the Saṅgha’ or ‘I collect the Saṅgha,’ this person would have some instructions for the assembly. The Tathāgata doesn’t say, ‘I maintain the Saṅgha’ or ‘I collect the Saṅgha.’ Why must he have some instructions for the Saṅgha?
「阿難，我所說法內外已訖，終不自稱所見通達。吾已老矣年且八十。譬如故車方便修治得有所至，吾身亦然。以方便力得少留壽，自力精進忍此苦痛。不念一切想，入無想定時，我身安隱、無有惱患。	125. “Ānanda, the Dharma that I’ve taught is complete inside and out, but I’ve never claimed to have mastered its view. I’m elderly, fully eighty years old now. Like an old chariot that can still reach a destination with skill and maintenance, my body is likewise. With skill, I have the power to extend my life for a while longer, but it takes strength and effort to tolerate these pains. It’s when I’m not mindful of any conceptions and enter the samādhi without conception that my body is peaceful and without any distress.
「是故，阿難，當自熾燃熾燃於法。勿他熾燃。當自歸依，歸依於法。勿他歸依。云何自熾燃，熾燃於法，勿他熾燃？當自歸依，歸依於法，勿他歸依？	126. “Therefore, Ānanda, you must light yourself and light the Dharma. Don’t light something else. You must be your own refuge and take refuge in the Dharma. Don’t take refuge in something else. How does one light themselves, light the Dharma, and not light something else? How does one take refuge in themselves, take refuge in the Dharma, and not take refuge in something else?
「阿難，比丘觀內身。精勤無懈，憶念不忘，除世貪憂。觀外身⋯觀內外身⋯精勤不懈，憶念不忘，除世貪憂。受、意、法觀亦復如是。是謂，阿難，自熾燃，熾燃於法，勿他熾燃。當自歸依，歸依於法，勿他歸依。」	127. “Ānanda, a monk observes body internally [to be body.] Diligent and unflagging, he’s mindful and doesn’t forget it, setting aside worldly greed and sorrow. He observes body externally … observes body internally and externally … Diligent and unflagging, he’s mindful and doesn’t forget it, setting aside worldly greed and sorrow. He also observes feelings, mind, and principles in the same way. That’s how, Ānanda, one lights themselves, lights the Dharma, and doesn’t light something else. One must take refuge in themselves, take refuge in the Dharma, and not take refuge in something else.”
佛告阿難：「吾滅度後，能有修行此法者。則為真我弟子，第一學者。」	128. The Buddha told Ānanda, “After my extinguishment, some will be capable of practicing this teaching. They will truly be my disciples and the best students.”
	17. At Cāpāla Shrine
佛告阿難：「倶至遮婆羅塔。」	129. The Buddha told Ānanda, “Let’s us go to Cāpāla Shrine.”
對曰：「唯然。」	130. “Very well.”
如來即起，著衣，持鉢，詣一樹下。告阿難：「敷座。吾患背痛。欲於此止。」	131. The Tathāgata then rose, put on his robe, took his bowl, and went to a tree there. He told Ānanda, “Prepare a seat. My back pain is troubling me. I want to stop here.”
對曰：「唯然。」尋即敷座。	132. “Very well.” Ānanda quickly prepared his seat.
如來坐已，阿難敷一小座於佛前坐。佛告阿難：「諸有修四神足。多修習行，常念不忘，在意所欲，可得不死一劫有餘。阿難，佛四神足已多修行，專念不忘。在意所欲，如來可止一劫有餘為世除冥，多所饒益，天人獲安。」	133. After the Tathāgata was seated, Ānanda prepared a small seat and sat in front of the Buddha. The Buddha told Ānanda, “There’s the cultivation of four miraculous abilities. Someone who often cultivates and trains in them, who’s always mindful and doesn’t forget them, can live for an eon or more if they so desire. Ānanda, the Buddha has often cultivated these four miraculous abilities, being mindful and not forgetting them. The Tathāgata can remain for an eon or more if he so desires to eliminate the darkness of the world, for the gain of many, and to give peace to gods and humans.”
爾時，阿難默然不對。如是再三，又亦默然。是時，阿難為魔所蔽，曚曚不悟。佛三現相，而不知請。	134. Ānanda was silent and didn’t reply. The Buddha repeated this three times, but Ānanda was silent. Under the influence of Māra, Ānanda had become drowsy and wasn’t alert. Three times the Buddha gave this clear hint, but he didn’t realize his request.
佛告阿難：「宜知是時。」	135. The Buddha told Ānanda, “I’ll let you to decide when to go.”
阿難承佛意旨，即從座起，禮佛，而去。去佛不遠，在一樹下，靜意思惟。	136. Understanding what the Buddha meant, Ānanda rose from his seat, bowed to the Buddha, and departed. He wasn’t far away when the Buddha quieted his mind and contemplated there under the tree.
	18. Māra’s Request
其間未久，時，魔波旬來白佛：「佛意無欲。可般涅槃。今正是時。宜速滅度。」	137. It wasn’t long before Māra the Wicked One came to the Buddha and said, “The Buddha’s heart desires nothing. He can parinirvāṇa. Now would be a good time. He ought to be extinguished soon.”
佛告波旬：「且止！且止！我自知時。如來今者未取涅槃。須我諸比丘集，又能自調，勇捍無怯，到安隱處。逮得己利，為人導師，演布經教，顯於句義。若有異論，能以正法而降伏之。又以神變，自身作證。如是弟子皆悉未集。又諸比丘尼、優婆塞、優婆夷，普皆如是，亦復未集。今者要當廣於梵行，演布覺意，使諸天人普見神變。」	138. The Buddha told the Wicked One, “Stop! Stop! I’ll decide when it’s time. For now, the Tathāgata hasn’t decided on nirvāṇa yet. I need to assemble monks who can discipline themselves, overcome agitation without fear, and arrive at the place of safety. They need to obtain their own reward, teach other people, disseminate the sūtra teachings, and make their words and meanings plain. They need to defeat whatever other teachings there may be with the correct Dharma. They’ll need to realize these miracles for themselves. Such disciples haven’t assembled yet. There also need to be nuns, laymen, and laywomen who are all like this, and they haven’t assembled yet, either. What’s essential now is to broadly lecture about the awakened heart in the religious life and let gods and humans all see these miracles.”
時，魔波旬復白佛言：「佛昔於鬱鞞羅尼連禪水邊，阿遊波尼俱律樹下初成正覺。我時至世尊所，勸請如來可般涅槃：『今正是時，宜速滅度。』	139. Māra the Wicked One again said to the Buddha, “Once, the Buddha was sitting under the goatherd’s nyagrodha tree on the bank of the Nairañjanā River in Uruvilvā when he first achieved the perfect awakening.¹⁰ I went to the Bhagavān then and asked the Tathāgata to parinirvāṇa. I said, ‘Now would be a good time! You ought to be extinguished soon!’
爾時，如來即報我言：『止！止！波旬！我自知時，如來今者未取涅槃，須我諸弟子集。乃至天人見神變化。乃取滅度。』佛今弟子已集，乃至天人見神變化。今正是時。何不滅度？」	140. “The Tathāgata replied to me, ‘Stop, Wicked One! Stop! I’ll decide when it’s time. For now, the Tathāgata hasn’t decided on nirvāṇa because I need to gather my disciples … let gods and humans see these miracles. Then, I’ll choose extinguishment.’ Now, the Buddha has gathered his disciples … let gods and humans see these miracles. Now would be a good time. Why not extinguish yourself?”
佛言：「止！止！波旬！佛自知時。不久住也。是後三月，於本生處拘尸那竭娑羅園雙樹間，當取滅度。」	141. The Buddha said, “Stop, Wicked One! Stop! The Buddha will decide when it’s time. He won’t remain for very long. In three months’ time, I will choose extinguishment in my homeland of Kuśinagara between a pair of trees in a sal grove.”
時，魔即念：「佛不虛言，今必滅度。」歡喜踊躍，忽然不現。	142. Māra then thought, “The Buddha doesn’t speak falsely. He surely will be extinguished now!” He rejoiced and celebrated, then he instantly disappeared.
	19. Eight Causes of Earthquakes
魔去未久，佛即於遮婆羅塔，定意三昧，捨命住壽。當此之時，地大震動，舉國人民莫不驚怖，衣毛為竪。佛放大光。徹照無窮。幽冥之處，莫不蒙明，各得相見。	143. Not long after Māra had departed, the Buddha entered a samādhi of settled mind at the Cāpāla Shrine in which he discarded his remaining life. There was a great earthquake at that moment, and there was no one in the whole country who wasn’t startled and frightened by it, who didn’t get goosebumps. The Buddha then emitted a great radiance. There was nowhere that it didn’t illuminate. Even the darkest places were made bright, and the beings there saw each other.
爾時，世尊以偈頌曰：	144. The Bhagavān then spoke in verse:
「有無二行中，吾今捨有為。內專三昧定，如鳥出於卵。」	“The two formations, being and non-being, I reject those conditioned states now. Focused in samādhi and settled, I’m like a bird emerging from its egg.”
爾時，賢者阿難心驚毛竪。疾行詣佛，頭面禮足，却住一面。白佛言：「恠哉！世尊！地動乃爾，是何因緣？」	145. It was difficult for the venerable Ānanda to think, he was so startled and had goosebumps. He hurried to the Buddha, bowed his head at his feet, and withdrew to stand to one side. He said to the Buddha, “How strange, Bhagavān! What was the reason for that earthquake?”
佛告阿難：「凡世地動，有八因緣。何等八？夫地在水上。水止於風。風止於空。空中大風有時自起，則大水擾。大水擾則普地動。是為一也。	146. The Buddha told Ānanda, “An earthquake usually has eight causes. What are the eight? The earth rests on water. Where the water stops, there’s air. Where the air stops, there’s space. Sometimes a great gale rises by itself in that empty space, which create a large wave in the water. That large wave of water then makes the whole Earth quake. That’s one cause.
復次，阿難，有時得道比丘、比丘尼及大神尊天。觀水性多，觀地性少。欲自試力，則普地動。是為二也。	147. “Furthermore, Ānanda, sometimes a monk, nun, great spirit, sage, or exalted god achieves awakening. They observe how much water there is and how little earth there is. Wanting to test their power, they make the whole earth quake. This is the second cause.
復次，阿難，若始菩薩從兜率天降神母胎，專念不亂，地為大動。是為三也。	148. “Furthermore, Ānanda, when a bodhisattva’s spirit first descends from the Tuṣita Heaven to his mother’s womb while focused and undisturbed, there’s a great earthquake. This is the third cause.
復次，阿難，菩薩始出母胎，從右脇生，專念不亂，則普地動。是為四也。	149. “Furthermore, Ānanda, when a bodhisattva first emerges from his mother’s womb, he’s born from her side while focused and undisturbed, and the whole earth quakes. This is the fourth cause.
復次，阿難，菩薩初成無上正覺，當於此時，地大震動。是為五也。	150. “Furthermore, Ānanda, at the moment a bodhisattva first achieves the unsurpassed and perfect awakening, there’s a great earthquake. This is the fifth cause.
復次，阿難，佛初成道，轉無上法輪，魔、若魔、天、沙門、婆羅門、諸天、世人所不能轉，則普地動。是為六也。	151. “Furthermore, Ānanda, when a buddha first achieves awakening and turns the unsurpassed Dharma wheel, which can’t be turned by [gods such as Śakra, Brahmā,] or Māra, demons and spirits, ascetics and priests, or worldly people and gods, then the whole earth quakes. This is the sixth cause.
復次，阿難，佛教將畢，專念不亂，欲捨性命，則普地動。是為七也。	152. “Furthermore, Ānanda, when a buddha’s teaching is nearing it’s end and he discards his life force while focused and undisturbed, the whole earth quakes. This is the seventh cause.
復次，阿難，如來於無餘涅槃界般涅槃時，地大振動。是為八也。以是八因緣，令地大動。」	153. “Furthermore, Ānanda, when the Tathāgata parinirvāṇa-s in the realm of nirvāṇa without remainder, there’s a great earthquake. This is the eighth cause. These are the eight reasons that lead to an earthquake.”
爾時，世尊即說偈言：	154. The Bhagavān then spoke in verse:
「無上二足尊，照世大沙門。阿難請天師，地動何因緣？	“The unsurpassed sage of bipeds, He’s a great ascetic who lights up the world. Ānanda asked the teacher of gods, ‘What’s the reason for this earthquake?’
如來演慈音聲如迦毘陵。我說汝等聽：地動之所由。	The Tathāgata explained it in a kind voice That sounded like a kalaviṅka. ‘I’ll tell you all, so listen: There are these causes of earthquakes.
地因水而止。水因風而住。若虛空風起，則地為大動。	The earth depends on water, which remains. Water depends on air, which abides. If a wind rises in that space, Then the earth is shaken greatly.
比丘比丘尼欲試神足力。山海百草木，大地皆震動。	Sometimes, a monk or nun Wants to test their miraculous power. The mountains, oceans, grasses, and trees, The whole earth is shaken.
釋梵諸尊天意欲動於地。山海諸鬼神大地為震動。	Śakra, Brahmā, and the venerable gods Sometimes want to shake the earth. Demons and spirits of mountains and oceans Also make the earth quake.
菩薩二足尊，百福相已具；始入母胎時，地則為大動。	When bodhisattvas and sages of bipeds, Replete with a hundred signs of merit, First enter their mother’s womb, Then the earth is shaken greatly.
十月處母胎如龍臥茵蓐。初從右脇生，時地則大動。	They dwell in the womb for ten months Like nāgas lying on a mat. When they first emerge from her right side, Then the earth is shaken greatly.
佛為童子時，消滅使緣縛，成道勝無量。地則為大動。	When the Buddha was a young man, He eliminated the conditions that fettered him And achieved awakening supreme and measureless. Then the earth was shaken greatly.
昇仙轉法輪於鹿野苑中。道力降伏魔，則地大為動。	Become a sage, he turned the Dharma wheel There in the deer preserve. When he defeated Māra with awakening’s strength, Then the earth was shaken greatly.
天魔頻來請，勸佛般泥洹。佛為捨性命，地則為大動。	The god Māra came to press his request, Urging the Buddha to parinirvāṇa. When the Buddha discarded his life force, Then the earth was shaken greatly.
人尊大導師，神仙盡後有。難動而取滅，時地則大動。	The human worthy, the great teacher, The miraculous sage ended later existences. He was hard to move but chose to go out, And the earth was shaken greatly.
淨眼說諸緣，地動八事動。有此亦有餘；時地皆震動。」	The pure eye explained these reasons, These eight situations that cause earthquakes. When there’s this, there’s also that; These are the occasions of earthquakes.’”
佛說長阿含經卷第二
佛說長阿含經卷第三
後秦弘始年佛陀耶舍共竺佛念譯
佛告阿難：「世有八眾。何謂八？一曰剎利眾。二曰婆羅門眾。三曰居士眾。四曰沙門眾。五曰四天王眾。六曰忉利天眾。七曰魔眾。八曰梵天眾。	159. The Buddha told Ānanda, “The world has eight assemblies. What are the eight? First is the warrior assembly. Second is the priestly assembly. Third is the householder assembly. Fourth is the ascetic assembly. Fifth is the assembly of the four god kings. Sixth is the assembly of the Trāyastriṃśa gods. Seventh is the Māra assembly. Eighth is the assembly of Brahma gods.
我自憶念：『昔者，往來與剎利眾坐起言語。不可稱數。以精進定力，在所能現。彼有好色，我色勝彼。彼有妙聲，我聲勝彼。彼辭我退，我不辭彼。彼所能說，我亦能說。彼所不能，我亦能說。』	160. “I remember this about myself: ‘Once, I was reborn with an assembly of warriors, sitting, rising, and speaking with them. I can’t say how many times. With effort and the power of samādhi, I was able to appear among them. They had excellent forms, and my form was better than theirs. They had wonderful voices, and my voice was better than theirs. They would concede to me and withdraw, but I didn’t concede to them. What they could explain, I could explain, too. I could also explain what they couldn’t.’
阿難，我廣為說法，示教利喜已，即於彼沒。彼不知我是天、是人？如是至梵天眾。往返無數。廣為說法，而莫知我誰？」	161. “Ānanda, I broadly taught the Dharma, teaching, instructing, profiting, and delighting them, and then I would disappear from that place. They didn’t know whether I was a god or a human. So it was up to the assembly of Brahma gods. I couldn’t count how many times I went there. I broadly taught them the Dharma, but they didn’t know what I was.”
阿難白佛言：「甚奇，世尊！未曾有也，乃能成就如是。」	162. Ānanda said to the Buddha, “That’s amazing, Bhagavān! It’s unprecedented to be able to achieve something like that.”
佛言：「如是微妙希有之法，阿難。甚奇，甚特，未曾有也。唯有如來能成此法。」	163. The Buddha said, “This is something that’s sublime and extraordinary, Ānanda. It’s amazing, incredible, and unprecedented. There’s only the Tathāgata who could achieve this.”
又告阿難：「如來能知受起、住、滅，想起、住、滅，觀起、住、滅。此乃如來甚奇甚特未曾有法。汝當受持。」	164. He also told Ānanda, “The Tathāgata is able to know the arising, duration, and cessation of feelings, the arising, duration, and cessation of conceptions, and the arising, duration, and cessation of contemplations. This is how the Tathāgata is something amazing, incredible, and unprecedented. You should remember this.”
	20. Informing the Monks of Parinirvāṇa
爾時，世尊告阿難：「俱詣香塔，」在一樹下，敷座而坐。	165. The Bhagavān told Ānanda, “Let’s go to Fragrance Shrine.”¹¹ … They prepared seats to sit under a tree there.
佛告阿難：「香塔左右現諸比丘。普勅令集講堂。」	166. The Buddha told Ānanda, “Here at Fragrance Shrine, monks are present left and right. Order all of them to gather in the meeting hall.”
阿難受教，宣令普集。阿難白佛：「大眾已集。唯聖知時。」	167. Ānanda accepted this instruction and made the announcement for everyone to gather. Ānanda then said to the Buddha, “The great assembly has gathered. It’s up to the noble one to decide when to go.”
爾時，世尊即詣講堂，就座而坐，告諸比丘：「汝等當知我以此法自身作證，成最正覺，謂：四念處、四意斷、四神足、四禪、五根、五力、七覺意、賢聖八道。	168. The Bhagavān then went to the meeting hall, prepared a seat, and sat down. He told the monks, “All of you should know this teaching that I’ve realized for myself and which achieved the supreme and perfect awakening. It’s the four abodes of mindfulness, four mental disciplines, four miraculous abilities, four dhyānas, five faculties, five powers, seven factors of awakening, and the noble eightfold path.
「汝等宜當於此法中和同敬順。勿生諍訟，同一師受，同一水乳。於我法中宜勤受學。共相熾然，共相娛樂。	169. “All of you must be in harmony and respectful in this teaching. Don’t create conflicts; accept the same teacher like water and milk in the same pot. You ought to diligently accept and train in my teaching. Light each other, and entertain each other.
比丘當知我於此法自身作證，布現於彼。謂《貫經》、《祇夜經》、《受記經》、《偈經》、《法句經》、《相應經》、《本緣經》、《天本經》、《廣經》、《未曾有經》、《證喻經》、《大教經》。汝等當善受持，稱量分別，隨事修行。所以者何？如來不久，是後三月當般泥洹。」	170. “Monks, you should know this teaching that I’ve realized and widely demonstrate it to others. It’s the sūtras, songs, assurances, verses, inspirations, past events, past births, histories, extensive sūtras, unprecedented things, parables, and explanations. All of you must well remember them, weigh and discern them, and cultivate the practice as they dictate. Why is that? Not long from now, the Tathāgata will parinirvāṇa in three months’ time.”
諸比丘聞此語已，皆悉愕然，殞絕迷荒。自投於地，舉聲大呼曰：「一何駛哉！佛取滅度。一何痛哉！世間眼滅。我等於此，已為長衰。」或有比丘悲泣躃踊，宛轉㘁咷。不能自勝。猶如斬蛇，宛轉迴遑，莫知所奉。	171. When the monks heard him say this, they were all bewildered, cut short, perplexed, and agitated. They fell to the ground, all of them crying loudly: “How could it be so soon? The Buddha has chosen to be extinguished! How could it be so painful? The world will go blind! We’ll be left here in decline for a long time!” Some of the monks cried and beat their breasts, some twisted and turned as they wailed. They couldn’t control themselves. They were like a cut snake that twists, turns, and writhes urgently, not knowing where to go.
佛告諸比丘曰：「汝等且止，勿懷憂悲。天地人物，無生不終。欲使有為不變易者，無有是處。我亦先說恩愛無常。合會有離。身非己有，命不久存。」	172. The Buddha told the monks, “All of you, stop! Don’t feel grief and sorrow. Among the people and things in heaven and earth, there’s nothing born that doesn’t die. The desire for this conditioned life to stop changing is impossible. I’ve taught you in the past that love and affection is impermanent, too. Things that come together also fall apart. Your body is not your own, and life doesn’t last long.”
爾時，世尊以偈頌曰：	173. The Bhagavān then spoke in verse:
「我今自在，到安隱處；和合大眾，為說此義。	“Now, I am free, I’ve arrived at the place of safety. I brought together a great assembly And taught them this meaning.
吾年老矣，餘命無幾；所作已辦，今當捨壽。	I’ve become elderly, With nothing much left of my life. I’ve accomplished the task, So now I discard my life.
念無放逸，比丘戒具；自攝定意，守護其心。	Mindful and without carelessness, A monk perfects the precepts. Collecting himself, his mind is settled, And he guards his thoughts.
若於我法，無放逸者；能滅苦本，盡生老死。」	In this teaching of mine, A person isn’t careless. They can destroy the root of suffering And end birth, old age, and death.”
又告比丘：「吾今所以誡汝者何？天魔波旬向來請我：『佛意無欲。可般泥洹。今正是時。宜速滅度。』	174. He also told the monks, “Why have I admonished you in this way? The god Māra the Wicked One made this request of me: ‘The Buddha’s heart desires nothing. He can parinirvāṇa. Now would be a good time. He ought to be extinguished soon.’
「我言：『止！止！波旬！佛自知時⋯ 須我諸比丘集⋯乃至⋯ 諸天普見神變。』	175. “I said, ‘Stop, Wicked one! Stop! The Buddha will decide when it’s time … My monks need to be assembled … up to … let gods and men all see these miracles.’
「波旬復言：『佛昔於鬱鞞羅尼連禪河水邊，阿遊波尼俱律樹下初成佛道。我時白佛：『佛意無欲。可般泥洹。今正是時。宜速滅度。』	176. “Māra the Wicked One again said, ‘Once, the Buddha was sitting under the goatherd’s nyagrodha tree on the bank of the Nairañjanā River in Uruvilvā when he first achieved the perfect awakening. I went to the Bhagavān then and said: ‘The Buddha’s mind is desireless. He can parinirvāṇa. Now would be a good time. You ought to be extinguished soon.’
「爾時，如來即報我言：『止！止！波旬！我自知時。如來今者未取滅度，須我諸弟子集⋯乃至⋯ 天人見神變化。乃取滅度。』今者如來弟子已集⋯乃至⋯ 天人見神變化。今正是時。宜可滅度。』	177. “‘The Tathāgata replied to me, “Stop, Wicked One! Stop! I’ll decide when it’s time. For now, the Tathāgata hasn’t decided on nirvāṇa because I need to gather my disciples … let gods and humans see these miracles. Then, I’ll choose extinguishment.” Now, the Buddha has gathered his disciples … let gods and humans see these miracles. Now would be a good time. Why not extinguish yourself?’
「我言：『止！止！波旬！佛自知時。不久住也。是後三月當般涅槃⋯』	178. “I said, ‘Stop, Wicked One! Stop! The Buddha will decide when it’s time. He won’t remain for very long. In three months’ time, I will choose extinguishment …’
「時，魔即念：『佛不虛言。今必滅度。』歡喜踊躍，忽然不現。	179. “Māra then thought, ‘The Buddha doesn’t speak falsely. He surely will be extinguished now!’ He rejoiced and celebrated, then he instantly disappeared.
「魔去未久，即於遮波羅塔，定意三昧，捨命住壽。當此之時，地大震動，天人驚怖，衣毛為竪。佛放大光。徹照無窮。幽冥之處，莫不蒙明，各得相見。	180. “Not long after Māra had departed, I entered a samādhi of settled mind at the Cāpāla Shrine in which I discarded my remaining life. There was a great earthquake at that moment that startled and frightened both gods and humans, giving them goosebumps. The Buddha then emitted a great radiance. There was nowhere that it didn’t illuminate. Even the darkest places were made bright, and the beings there saw each other.
「我時頌曰：	181. “I then spoke in verse:
「『有無二行中，吾今捨有為。內專三昧定，如鳥出於卵。』」	“‘Being and non-being, those two formations, I reject those conditioned states now. Focused in samādhi and settled, I’m like a bird emerging from its egg.’”
爾時，賢者阿難即從座起，偏袒右肩，右膝著地，長跪叉手。白佛言：「唯願世尊留住一劫，勿取滅度，慈愍眾生，饒益天人。」	182. The venerable Ānanda then rose from his seat, bared his right shoulder, knelt on his right knee, and saluted the Buddha with his palms together. He said, “Please, let the Bhagavān stay for an eon! Choose not to be extinguished out of compassion for sentient beings and the benefit of gods and humans!”
爾時，世尊默然不對。如是三請，佛告阿難：「汝信如來正覺道不？」	183. The Bhagavān remained silent and didn’t respond. Ānanda repeated this request three times, and then the Buddha told him, “Don’t you believe in the Tathāgata’s path of perfect awakening?”
對曰：「唯然，實信。」	184. He replied, “Indeed, I really do believe it!”
佛言：「汝若信者，何故三來觸嬈我為？汝親從佛聞，親從佛受：『諸有能修四神足。多修習行，常念不忘，在意所欲，可得不死一劫有餘。佛四神足已多習行，專念不忘。在意所欲，可止不死一劫有餘，為世除冥，多所饒益，天人獲安。』	185. The Buddha said, “If you believe it, why have you harassed me three times? You personally heard and received this from the Buddha: ‘There’s the cultivation of four miraculous abilities. Often cultivating and training in them, always mindful and not forgetting them, one can live for an eon or more if they so desire. The Buddha has often cultivated these four miraculous abilities, and he was mindful and didn’t forget them. The Tathāgata can remain for an eon or more if he so desires to eliminate the darkness of the world, for the gain of many, and to give peace to gods and humans.’
「爾時，何不重請，使不滅度？再聞尚可。乃至三聞，猶不勸請留住一劫，一劫有餘，為世除冥，多所饒益，天人獲安。	186. “Why didn’t you make this solemn request for me not to be extinguished at that time? You didn’t just hear this once. You heard it three times, but you didn’t urge me to remain for an eon or more to eliminate the darkness of the world, for the gain of many, and give peace to gods and humans.
「今汝方言。豈不愚耶？吾三現相，汝三默然。汝於爾時，何不報我：『如來可止一劫，一劫有餘，為世除冥，多所饒益。』	187. “It’s only now that you speak. Are you an idiot? I gave an obvious hint three times, and three times you were silent. Why didn’t you say at the time, ‘May the Tathāgata remain for an eon or more to eliminate the darkness of the world and benefit many!’?
「且止，阿難。吾已捨性命。已棄已吐。欲使如來自違言者，無有是處。譬如豪貴長者，吐食於地。寧當復有肯還取食不？」	188. “Just stop, Ānanda. I’ve discarded my life force. I’ve thrown it away and rejected it. It’s impossible for a Tathāgata to go back on his word. Suppose a wealthy nobleman spits food on the ground. Would he pick it up and put it back in his mouth?”
對曰：「不也。」	189. “No.”
「如來亦然。已捨已吐。豈當復自還食言乎？」	190. “The Tathāgata is likewise. He has discarded and rejected his life force. How could he put his words back into his mouth?”
	21. At Āmragrāmaka
佛告阿難：「俱詣菴婆羅村，」即嚴衣鉢，與諸大眾侍從世尊。路由跋祇到菴婆羅村，在一山林。	191. The Buddha told Ānanda, “Let’s go to Āmragrāmaka,” and Ānanda prepared his robe and bowl and followed the Bhagavān with the great assembly. They took the road from Vṛji to Āmragrāmaka and stayed in a mountain forest there.
爾時，世尊為諸大眾說戒、定、慧。修戒獲定，得大果報。修定獲智，得大果報。修智心淨，得等解脫。盡於三漏，欲漏、有漏、無明漏，已得解脫，生解脫智：『生死已盡，梵行已立，所作已辦。不受後有。』	192. The Bhagavān then taught the great assembly about precepts, samādhi, and wisdom. “Cultivating precepts and obtaining samādhi wins a great reward. Cultivating samādhi and obtaining wisdom wins a great reward. Cultivating wisdom and purifying the mind wins complete liberation. With the end of the three contaminants, which are the contaminants of desire, existence, and ignorance, the knowledge of liberation arises after one is liberated: ‘My births and deaths have been ended, the religious life has been established, and the task has been accomplished. I won’t be subject to a later existence.’”
	22. At Bhoga
爾時，爾時，世尊於菴婆羅村，隨宜住已，佛告阿難：「汝等皆嚴！當詣瞻婆村、揵茶村、婆梨婆村及詣負彌城。」	193. After he had stayed at the town of Āmragrāmaka for as long as was appropriate, the Buddha told Ānanda, “All of you, get ready. I will be going to Jambugrāmaka, Gaṇḍagrāmaka, Hastigrāmaka (?), and then to the city Bhoga.”
對曰：「唯然，」即嚴衣鉢，與諸大眾侍從世尊。路由跋祇漸至他城，於負彌城北，止尸舍婆林。	194. Ānanda replied, “Very well,” prepared his robe and bowl, and followed the Bhagavān with the great assembly. They took the road from Vṛji and made their way to that other city, stopping in the rosewood grove to the north of Bhoga.
佛告諸比丘：「當與汝等說四大教法。諦聽！諦聽，善思念之。」	195. The Buddha told the monks, “I will give you a discourse on the four great ways of teaching. Listen closely! Listen closely, and consider it well.”
諸比丘言：「唯然，世尊。願樂欲聞。」	196. The monks said, “Very well, Bhagavān. We’d be glad to hear it.”
「何謂為四？若有比丘作如是言：『諸賢，我於彼村、彼城、彼國，躬從佛聞，躬受是教。』從其聞者，不應不信，亦不應毀。當於諸經推其虛實。依律、依法究其本末。	197. “What are the four? Suppose a monk makes this statement: ‘Gentlemen, I personally heard and received this teaching from the Buddha in that town, city, or country.’ Those who hear his claim shouldn’t disbelieve or criticize it. They must judge from the sūtras whether it’s true or false. Rely on the Vinaya and the Dharma to investigate whether it’s fundamental or superficial.
若其所言非經、非律、非法，當語彼言：『佛不說此，汝謬受耶！所以然者？我依諸經、依律、依法，汝先所言，與法相違。賢士！汝莫受持，莫為人說，當捐捨之。』	198. “If what he said isn’t in the sūtras, the Vinaya, or the Dharma, they should say this to him: ‘The Buddha didn’t say this, so you must be mistaken. Why is that so? We rely on the sūtras, the Vinaya, and the Dharma. What you said earlier contradicts the Dharma. Sir, you shouldn’t remember it or teach it to others. You should discard it.’
若其所言依經、依律、依法者，當語彼言：『汝所言是真佛所說，所以然者？我依諸經、依律、依法，汝先所言，與法相應。賢士！汝當受持，廣為人說，慎勿捐捨。』此為第一大教法也。	199. “If what he said is based on the sūtras, the Vinaya, and the Dharma, they should say to him, ‘What you say is really what the Buddha taught. Why is that so? We rely on the sūtras, the Vinaya, and the Dharma. What you said earlier matches the Dharma. Sir, you should remember it and teach it widely to others. Take care not to discard it.’ This is the first great way of teaching.
「復次，比丘作如是言：『我於彼村、彼城、彼國，和合眾僧、多聞耆舊，親從其聞，親受是法、是律、是教。』從其聞者，不應不信，亦不應毀，當於諸經推其虛實，依法、依律究其本末，	200. “Furthermore, suppose a monk makes this statement: ‘I personally heard and received this Dharma, Vinaya, and teaching from a unified Saṅgha or well-versed elder in that town, city, or country.’ Those who hear his claim shouldn’t disbelieve or criticize it. They must judge from the sūtras whether it’s true or false. Rely on the Vinaya and the Dharma to investigate whether it’s fundamental or superficial.
若其所言非經、非律、非法者，當語彼言：『佛不說此，汝於彼眾謬聽受耶！所以然者？我依諸經、依律、依法，汝先所言，與法相違。賢士！汝莫持此，莫為人說，當捐捨之。』	201. “If what he said isn’t in the sūtras, the Vinaya, or the Dharma, they should say this to him: ‘The Buddha didn’t say this, so that Saṅgha you’ve been listening to must be mistaken. Why is that so? We rely on the sūtras, the Vinaya, and the Dharma. What you said earlier contradicts the Dharma. Sir, you shouldn’t remember it or teach it to others. You should discard it.’
若其所言依經、依律、依法者，當語彼言：『汝所言是真佛所說，所以者何？我依諸經、依律、依法，汝先所言，與法相應。賢士！汝當受持，廣為人說，慎勿捐捨。』此為第二大教法也。	202. “If what he said is based on the sūtras, the Vinaya, and the Dharma, they should say to him, ‘What you say is really what the Buddha taught. Why is that so? We rely on the sūtras, the Vinaya, and the Dharma. What you said earlier matches the Dharma. Sir, you should remember it and teach it widely to others. Take care not to discard it.’ This is the second great way of teaching.
「復次，比丘作如是言：『我於彼村、彼城、彼國，眾多比丘持法、持律、持律儀者，親從其聞，親受是法、是律、是教。』從其聞者，不應不信，亦不應毀，當於諸經推其虛實，依法、依律究其本末。	203. “Furthermore, suppose a monk makes this statement: ‘I personally heard and received this Dharma, Vinaya, and teaching from a group of monks who maintain the Dharma, Vinaya, and observances in that town, city, or country.’ Those who hear his claim shouldn’t disbelieve or criticize it. They must judge from the sūtras whether it’s true or false. Rely on the Vinaya and the Dharma to investigate whether it’s fundamental or superficial.
若其所言非經、非律、非法者，當語彼言：『佛不說此，汝於眾多比丘謬聽受耶！所以然者？我依諸經、依律、依法，汝先所言，與法相違。賢士！汝莫受持，莫為人說，當捐捨之。』	204. “If what he said isn’t in the sūtras, the Vinaya, or the Dharma, they should say this to him: ‘The Buddha didn’t say this, so that group of monks you’ve been listening to must be mistaken. Why is that so? We rely on the sūtras, the Vinaya, and the Dharma. What you said earlier contradicts the Dharma. Sir, you shouldn’t remember it or teach it to others. You should discard it.’
若其所言依經、依律、依法者，當語彼言：『汝所言是真佛所說，所以然者？我依諸經、依律、依法，汝先所言，與法相應。賢士！汝當受持，廣為人說，慎勿捐捨。』是為第三大教法也。	205. “If what he said is based on the sūtras, the Vinaya, and the Dharma, they should say to him, ‘What you say is really what the Buddha taught. Why is that so? We rely on the sūtras, the Vinaya, and the Dharma. What you said earlier matches the Dharma. Sir, you should remember it and teach it widely to others. Take care not to discard it.’ This is the third great way of teaching.
「復次，比丘作如是言：『我於彼村、彼城、彼國，一比丘持法、持律、持律儀者，親從其聞，親受是法、是律、是教。』從其聞者，不應不信，亦不應毀，當於諸經推其虛實，依法、依律究其本末。	206. “Furthermore, suppose a monk makes this statement: ‘I personally heard and received this Dharma, Vinaya, and teaching from a monk who maintains the Dharma, Vinaya, and observances in that town, city, or country.’ Those who hear his claim shouldn’t disbelieve or criticize it. They must judge from the sūtras whether it’s true or false. Rely on the Vinaya and the Dharma to investigate whether it’s fundamental or superficial.
若所言非經、非律、非法者，當語彼言：『佛不說此，汝於一比丘所謬聽受耶！所以然者？我依諸經、依法、依律，汝先所言，與法相違。賢士！汝莫受持，莫為人說。當捐捨之。』	207. “If what he said isn’t in the sūtras, the Vinaya, or the Dharma, they should say this to him: ‘The Buddha didn’t say this, so that monk you’ve been listening to must be mistaken. Why is that so? We rely on the sūtras, the Vinaya, and the Dharma. What you said earlier contradicts the Dharma. Sir, you shouldn’t remember it or teach it to others. You should discard it.’
若其所言依經、依律、依法者，當語彼言：『汝所言是真佛所說，所以然者？我依諸經、依律、依法，汝先所言，與法相應。賢士！當勤受持，廣為人說，慎勿捐捨。』是為第四大教法也。」	208. “If what he said is based on the sūtras, the Vinaya, and the Dharma, they should say to him, ‘What you say is really what the Buddha taught. Why is that so? We rely on the sūtras, the Vinaya, and the Dharma. What you said earlier matches the Dharma. Sir, you should remember it and teach it widely to others. Take care not to discard it.’ This is the fourth great way of teaching.”
	23. At Pāpā
爾時，世尊於負彌城隨宜住已，告賢者阿難俱詣波婆城，對曰：「唯然！」即嚴衣鉢，與諸大眾侍從世尊，路由末羅至波婆城闍頭園中。	209. The Bhagavān stayed in Bhoga for as long as was appropriate, then he told Venerable Ānanda, “Let’s go to the city of Pāpā.” Ānanda replied, “Very well,” prepared his robe and bowl, and followed the Bhagavān with the great assembly. They took the road from Malla to the city of Pāpā and stopped in Cunda’s Park.
時，有工師子，名曰周那，聞佛從彼末羅來至此城，即自嚴服，至世尊所，頭面禮足，在一面坐。	210. There was a smith there named Cunda. Hearing that the Buddha had arrived in the city from Malla, he got dressed up and went to the Bhagavān. He bowed his head at the Buddha’s feet and sat to one side.
時，佛漸為周那說法正化，示教利喜，周那聞佛說法，信心歡喜，即請世尊明日舍食。	211. The Bhagavān gradually taught and properly edified Cunda, teaching, instructing, profiting, and delighting him. Hearing the Buddha teach the Dharma, Cunda believed it and rejoiced. He then invited the Bhagavān to his home for a meal the next day.
時，佛默然受請。周那知佛許可，即從座起，禮佛而歸。尋於其夜供設飯食，明日時到，唯聖知時。	212. When the Buddha silently accepted his invitation, Cunda knew that he had agreed. He rose from his seat, bowed to the Buddha, and returned home. He immediately prepared meals to offer them during the night. When the next morning came, it was up to the noble one to decide when to go.
爾時，世尊法服持鉢，大眾圍遶，往詣其舍，就座而坐。是時，周那尋設飲食，供佛及僧，別煮栴檀樹耳，世所奇珍，獨奉世尊。	213. The Bhagavān then put on his robes, took his bowl, and went to Cunda’s home while surrounded by the great assembly. Once there, they prepared seats and sat down. Cunda immediately offered them the meals that he had prepared to the Buddha and Saṅgha. He had specially cooked sandalwood tree ears, making them the most exquisite in the world, and offered the dish only to the Bhagavān.
佛告周那：「勿以此耳與諸比丘。」周那受教，不敢輙與。時，彼眾中有一長老比丘，晚暮出家，於其座上以餘器取。	214. The Buddha told Cunda, “Don’t serve these ears to the monks.” Cunda accept this instruction and didn’t dare serve any of it to them. There was then an elderly monk in the assembly who had left home during his sunset years. He took the remainder of that dish from where he sat.
爾時，周那見眾食訖，并除鉢器，行澡水畢，即於佛前以偈問曰：	215. Seeing that the assembly had finished eating, Cunda took their bowls and washed them. When this was done, he went before the Buddha and asked a question in verse:
「敢問大聖智，正覺二足尊，善御上調伏，世有幾沙門？」	“I would venture to ask the great sage, The perfectly awakened sage of bipeds, The skilled trainer, and supreme tamer: How many ascetics are there in the world?”
爾時，世尊以偈答曰：	216. The Bhagavān answered him in verse:
如汝所問者，沙門凡有四；志趣各不同，汝當識別之。	“To answer your question, There are four kinds of ascetic in all. Each has different inclinations; You should know and discern them.
一行道殊勝，二善說道義，三依道生活，四為道作穢。	The first practices the most supreme path. The second skillfully teaches the path’s meaning. The third gets their livelihood from the path. The fourth is defiled while on the path.
何謂道殊勝？善說於道義，依道而生活，有為道作穢？	What’s considered the most supreme path, Skillfully teaching the path’s meaning, Getting livelihood from the path, Or being defiled while on the path?
能度恩愛刺，入涅槃無疑；超越天人路，說此道殊勝。	To cross over the thorns of love, Enter nirvāṇa without doubt, And leap over the road of gods and humans, I say this path is the most supreme.
善解第一義，說道無垢穢；慈仁決眾疑，是為善說道。	Understanding well the supreme meaning, Teaching the path that lacks defilement, And kindly settling myriad doubts, This is skillfully teaching the path.
善敷演法句，依道以自生；遙望無垢場，名依道生活。	Skillfully elaborating Dharma passages, Basing one’s life on the path, And seeing the immaculate state from afar, This is called getting livelihood from the path.
內懷於姧邪，外像如清白；虛誑無誠實，此為道作穢。	Being perverted inside one’s heart, Looking pure and clean on the outside, And being fraudulent and dishonest, This is being defiled while on the path.
云何善惡俱？淨與不淨雜，相似現外好，如銅為金塗。	How can one be both good and bad, Mixing the pure with the impure? They appear attractive on the outside Like copper rubbed with gold.
俗人遂見此，謂聖智弟子，餘者不盡爾，勿捨清淨信。	Ordinary people who meet them Call them noble and wise disciples. Not all the rest are like that, So they don’t lose their faith.
一人持大眾，內濁而外清；現閉姧邪迹，而實懷放蕩。	A person with a great assembly, Who’s turbid inside and clear outside, Keeps their perversions private, But they’re self-indulgent at heart.
勿視外容貌，卒見便親敬；現閉姧邪迹，而實懷放蕩。」	Don’t look at outward appearance, And give your esteem automatically. Some keep their perversions private, But they’re self-indulgent at heart.”
爾時，周那取一小座於佛前坐，佛漸為說法。示教利喜已，大眾圍遶，侍從而還。	217. Cunda then got a small seat and sat in front of the Buddha, and the Buddha gradually taught him the Dharma. After teaching, instructing, profiting, and delighting him, the Buddha returned to the park with the great assembly surrounding him.
	24. Two Equal Offerings
中路止一樹下，告阿難言：「吾患背痛，汝可敷座。」	218. The Buddha stopped under a tree on the road and told Ānanda, “Could you prepare a seat? My back is aching.”
對曰：「唯然！」尋即敷座，世尊止息。時，阿難又敷一小座於佛前坐。	219. Ānanda replied, “Very well,” and he prepared a seat right away so that the Bhagavān could take a break. Ānanda also prepared a small seat for himself and sat in front of the Buddha.
佛告阿難：「向者周那無悔恨意耶？設有此意，為由何生？」	220. The Buddha asked Ānanda, “Did Cunda have any regrets or resentments about what happened? If he did, what was the reason for it?”
阿難白佛言：「周那設供，無有福利。所以者何？如來最後於其舍食便取涅槃。」	221. Ānanda said to the Buddha, “Cunda provided alms that didn’t bring any benefit. Why is that? The Buddha had the final meal before obtaining nirvāṇa at his home.”
佛告阿難：「勿作是言！勿作是言！今者周那為獲大利，為得壽命，得色，得力，得善名譽，生多財寶，死得生天，所欲自然。所以者何？佛初成道能施食者，佛臨滅度能施食者，此二功德正等無異。汝今可往語彼周那：『我親從佛聞，親受佛教，周那設食，今獲大利，得大果報。』」	222. The Buddha told Ānanda, “Don’t say that. Don’t say that. Cunda will get a great reward in the present. He’ll have a long life both in appearance and strength, and he’ll get a good reputation from it. He’ll create many treasures, and he’ll be born in heaven when he dies. He’ll naturally get what he desires. Why is that? The two virtues of providing a meal to a Buddha when he’s just achieved awakening and when he’s about to be extinguished are perfectly and completely without difference. Now, you can go and tell Cunda, ‘I personally heard and received this from the Buddha: “The meal that Cunda provided will bring a great reward in the present. It will obtain a great result.”’”
時，阿難承佛教旨，即詣彼所，告周那曰：「我親從佛聞，親從佛受教，周那設食，今獲大利，得大果報。所以然者？佛初得道能飯食者，及臨滅度能飯食者，此二功德正等無異。」	223. Ānanda got the point of the Buddha’s instruction and went to Cunda to tell him, “I personally heard and received this from the Buddha: ‘The meal that Cunda provided will bring a great reward in the present. It will obtain a great result. Why is that? The two virtues of providing a meal to a Buddha when he’s just achieved awakening and when he’s about to be extinguished are perfectly and completely without difference.’”
周那舍食已，始聞如此言；如來患甚篤，壽行今將訖。	After the meal at Cunda’s home, Such words were heard for the first time. The Tathāgata’s discomfort was severe, His life and practice coming to an end.
雖食栴檀耳，而患猶更增；抱病而涉路，漸向拘夷城。	Although he only ate sandalwood ears, His discomfort still increased. He embraced it on the road And made his way to Kuśinagara.
	25. Meeting Pukkaśa
爾時，世尊即從座起，小復前行，詣一樹下，又告阿難：「吾背痛甚，汝可敷座。」	224. The Bhagavān then rose from his seat, walked for a while on the road, and then went to a tree again. He said to Ānanda, “This backache is excruciating. Could you prepare a seat for me?”
對曰：「唯然！」尋即敷座，如來止息。阿難禮佛足已，在一面坐。	225. Ānanda replied, “Very well,” and he immediately prepared a seat for the Tathāgata to rest. Ānanda then bowed at the Buddha’s feet and sat to one side.
時，有阿羅漢弟子，名曰福貴，於拘夷那竭城向波婆城，中路見佛在一樹下，容貌端正，諸根寂定，得上調意第一寂滅。譬如大龍，亦如澄水，清淨無穢，見已歡喜，善心生焉。	226. There was an arhat disciple named Pukkaśa who was headed to Kuśinagara from Pāpā. He saw the Buddha under a tree on the road. He looked handsome and upright with peaceful and settled faculties. He was the most well-behaved [person he’d seen], and his tranquility was supreme. He was like a great nāga in clear water without any dirt [and adorned with the thirty-two signs and eighty excellent features.] He rejoiced upon seeing him, and a good thought arose in him.
即到佛所，頭面禮足，在一面坐，而白佛言：「世尊！出家之人在清淨處，慕樂閑居，甚奇特也。有五百乘車經過其邊，而不聞見，我師一時在拘夷那竭城、波婆城，二城中間道側樹下，靜默而坐，時有五百乘車經過其邊，車聲轟轟覺而不聞。是時，有人來問我師：『向群車過，寧見不耶？』	227. When he reached the Buddha, he bowed his head at his feet and withdrew to sit to one side. He then said to the Buddha, “Bhagavān, it’s extraordinary for someone who’s left home to reside in a pure state and love being in a quiet place. Just now, there were 500 carts passing by, but you didn’t hear or see them. There was a time when my teacher was sitting quietly under a tree between Kuśinagara and Pāvā. When 500 carts and chariots passed by him, he didn’t hear the noise and ruckus that they made. Someone came and asked my teacher, ‘Didn’t you see that group of carts pass by?’
對曰：『不見！』	228. “He replied, ‘I didn’t.’
又問：『聞耶？』	229. “They then asked, ‘Did you hear them?’
對曰：『不聞！』	230. “He replied, ‘I didn’t.’
又問：『汝在此耶？在餘處耶？』	231. “They again asked, ‘Were you here or somewhere else?’
答曰：『在此！』	232. “He replied, ‘I was here.’
又問：『汝醒悟耶？』	233. “They asked, ‘Were you awake?’
答曰：『醒悟！』	234. “He replied, ‘I was awake.’
又問：『汝為覺寐？』	235. “They asked, ‘Were you awake or asleep?’
答曰：『不寐！』	236. “He replied, ‘I wasn’t asleep.’
彼人默念：『是希有也！出家之人專精乃爾，車聲轟轟覺而不聞。』	237. “That person thought, ‘That’s amazing! This homeless man was so focused that he didn’t notice or hear the noise and ruckus those carts made!’
即語我師曰：『向有五百乘車從此道過，車聲振動，尚自不聞，豈他聞哉！』即為作禮，歡喜而去。」	238. “Then that person said to my teacher, ‘The noise of those 500 carts and chariots shook the ground as they passed by on the road, yet you still didn’t hear them. How could you have heard any other sound?’ He then bowed to my teacher, rejoiced, and departed.”
佛告福貴：「我今問汝，隨意所答，群車振動覺而不聞，雷動天地覺而不聞，何者為難？」	239. The Buddha told Pukkaśa, “Now, I will ask you a question. Answer it how you think. Is it harder for someone to be awake when a group of carts shake the ground and not hear it or to be awake and not hear thunder shake heaven and earth?”
福貴白佛言：「千萬車聲，豈等雷電？不聞車聲未足為難，雷動天地覺而不聞，斯乃為難。」	240. Pukkaśa said to the Buddha, “How could the noise of 100,000 carts be equal to that of a thunderclap? It wouldn’t be hard to ignore the noise of the carts, but it’d be a difficult thing to be awake when thunder shakes heaven and earth and not hear it!”
佛告福貴：「我於一時遊阿越村，在一草廬。時有異雲暴起，雷電霹靂。殺四特牛、耕者兄弟二人。人眾大聚。時，我出草廬，彷徉經行。彼大眾中有一人來至我所，頭面禮足，隨我經行。我知而故問：『彼大眾聚何所為耶？』	241. The Buddha told Pukkaśa, “I once traveled to the village Ādumā (?) and stayed in a thatched hut. There was an unusually intense downpour with lightning and thunder. Four oxen and two brothers tilling their field were killed. A crowd of people had gathered together when I came out of my grass hut to pace back and forth. Someone from the crowd came over to me, bowed their head at my feet, and followed along as I walked. Knowing the answer, I asked, ‘Why has this large crowd gathered?’
其人即問：『佛向在何所？為覺寐耶？』	242. “That person then asked, ‘Where was the Buddha when it happened? Was he awake or asleep?’
答曰：『在此！時，不寐也。』	243. “I answered, ‘I was here, and I wasn’t asleep at the time.’
其人亦歎希聞得定如佛者也，雷電霹靂，聲聒天地，而獨寂定覺而不聞。	244. “That person praised it as a rare thing to hear of a samādhi like the Buddha’s. The lightning and thunder was a loud noise in heaven and earth, but I was the only awake person who didn’t hear it in my peaceful samādhi.
乃白佛言：『向有異雲暴起，雷電霹靂，殺四特牛、耕者兄弟二人，彼大眾聚，其正為此。』其人心悅即得法喜，禮佛而去。」	245. “Then he said to the Buddha, ‘There was an unusually intense downpour with lightning and thunder. Four oxen and two brothers tilling their field were killed. That’s what they are doing here.’ Glad and joyful to obtain the Dharma, that person bowed to the Buddha and departed.”
爾時，福貴被二黃疊，價直百千，即從座起，長跪叉手而白佛言：「今以此疊奉上世尊，願垂納受。」	246. That Pukkaśa was at the time wearing two sheets of yellow cloth worth 100,000 [ounces of gold]. He rose from his seat, saluted the Buddha with his palms together, and said to the Buddha, “Now, I offer these sheets of cloth to the Bhagavān. Please accept it.”
佛告福貴：「汝以一疊施我，一施阿難。」	247. The Buddha told Pukkaśa, “Give one to me and one to Ānanda.”
爾時，福貴承佛教旨，一奉如來，一施阿難。佛愍彼故，即為納受。	248. Pukkaśa got the point of the Buddha’s instruction and offered one sheet to the Tathāgata and gave one to Ānanda. The Buddha accepted them out of compassion for him.
時，福貴禮佛足已，於一面坐，佛漸為說法，示教利喜：施論、戒論、生天之論，欲為大患、不淨、穢污，上漏為礙，出要為上。	249. After bowing at the Buddha’s feet, Pukkaśa then sat down to one side. The Buddha then gradually taught him the Dharma, teaching, instructing, profiting, and delighting him. He discussed generosity, precepts, how to be born in heaven, the great danger of desire that’s polluting and impure, and the obstacle of the higher contaminants. [He praised] escaping it as [the most subtle, pure, and] supreme thing.
時，佛知福貴意，歡喜柔軟，無諸蓋、纏，易可開化，如諸佛常法，即為福貴說苦聖諦，苦集、苦滅、苦出要諦。	250. The Buddha knew Pukkaśa’s mind was joyous and softened, didn’t have hindrances or entanglements, and easily educated. As buddhas always do, the Buddha then taught Pukkaśa the noble truth of suffering … suffering’s formation … suffering’s cessation, and the noble truth of suffering’s escape.
時，福貴信心清淨，譬如淨潔白疊，易為受色，即於座上遠塵離垢，諸法法眼生，見法得法，決定正住，不墮惡道，成就無畏，而白佛言：「我今歸依佛！歸依法！歸依僧！唯願如來聽我於正法中為優婆塞，自今已後，盡壽不殺、不盜、不婬、不欺、不飲酒，唯願世尊聽我於正法中為優婆塞。」	251. Pukkaśa’s belief was purified. Like a white cloth that readily accepts a dye, he became removed from dust and free of defilement right there on his seat, and the Dharma eye arose in him. He saw the Dharma, got the Dharma, and was certain of the proper abode. He wouldn’t fall to unpleasant destinies, and he achieved fearlessness. He said to the Buddha, “Now, I take refuge in the Buddha, take refuge in the Dharma, and take refuge in the Saṅgha. Please, Tathāgata, permit me to become a layman in the correct teaching. From now on, I won’t kill, steal, commit sexual [misconduct], lie, or drink alcohol for the rest of my life. Please, Bhagavān, permit me to become a layman in the correct teaching!”
又白佛言：「世尊！遊化若詣波婆城，唯願屈意過貧聚中。所以然者？欲盡家所有飲食、牀臥、衣服、湯藥，奉獻世尊，世尊受已，家內獲安。」	252. He also said to the Buddha, “Bhagavān, if you happen to visit Pāpā during your teaching tours, please consider visiting our poor district. Why is that? All the households there will have meals, sleeping arrangements, clothing, and medicines to offer the Bhagavān. After he accepts these offerings, those families will find peace.”
佛言：「汝所言善！」	253. The Buddha said, “That sounds good!”
爾時，世尊為福貴說法，示教利喜已。即從座起，頭面禮足，歡喜而去。	254. After the Bhagavān had taught Pukkaśa the Dharma, teaching, instructing, profiting, and delighting him, he rose from his seat, bowed his head at the Buddha’s feet, rejoiced, and departed.
其去未久，阿難尋以黃疊奉上如來，如來哀愍，即為受之，被於身上。	255. Not long after he had left, Ānanda offered his sheet of yellow cloth to the Tathāgata, and the Tathāgata accepted it and put it on out of compassion for him.
爾時，世尊顏貌從容，威光熾盛，諸根清淨，面色和悅。阿難見已，默自思念：「自我得侍二十五年，未曾見佛面色光澤，發明如今。」	256. The Bhagavān’s countenance was relaxed. His majestic glow was brilliant, his faculties were pure, and his face was happy. Seeing this, Ānanda thought to himself, “I’ve been his attendant for twenty-five years, but I’ve never seen the luster of the Buddha’s face be as bright as it is now!”
即從座起，右膝著地，叉手合掌，前白佛言：「自我得侍二十五年，未曾見佛光色如今，不審何緣？願聞其意！」	257. He rose from his seat, knelt on his right knee, saluted with his palms together, and said to the Buddha, “I’ve been his attendant for twenty-five years, but I’ve never seen the luster of the Buddha’s face be as bright as it is now! It’s unclear to me why that is. I’d like to hear his thoughts.”
佛告阿難：「有二因緣，如來光色有殊於常：一者佛初得道，成無上正真覺時；二者臨欲滅度，捨於性命般涅槃時。阿難，以此二緣，光色殊常。」	258. The Buddha told Ānanda, “There are two circumstances for the Tathāgata’s luster to be more exceptional than usual. First is when the Buddha first attains the path and achieves the unsurpassed and perfect awakening. Second is when a Buddha wants to be extinguished soon and discards his life force for parinirvāṇa. Ānanda, a Tathāgata’s luster is exceptional because of these two circumstances.”
爾時，世尊即說頌曰：	259. The Bhagavān then spoke in verse:
「金色衣光悅，細軟極鮮淨；福貴奉世尊，如雪白毫光。」	“His golden robe shined with happiness, Fine, soft, immaculate, and pure. Pukkaśa offered to the Bhagavān Light like his snow white eyebrow tuft.”
	26. The Buddha Asks for Water
佛命阿難：「吾渴欲飲，汝取水來。」	260. The Buddha ordered Ānanda, “I’m thirsty; I’d like something to drink. Go and fetch some water.”
阿難白言：「向有五百乘車於上流渡，水濁未清，可以洗足，不中飲也。」	261. Ānanda said, “500 carts recently forded the river upstream. The water is still muddy. We could bathe in it but not drink from it.”
如是三勅：「阿難，汝取水來。」	262. The Buddha ordered him three times, “Ānanda, go and fetch some water.”
阿難白言：「今拘孫河去此不遠，清冷可飲，亦可澡浴。」	263. Ānanda said, “It’s not far to go to Kukustā River. It’s clear and cool to drink, and we could bathe in it.”
時，有鬼神居在雪山，篤信佛道，即以鉢盛八種淨水，奉上世尊。佛愍彼故，尋為受之，而說頌曰：	264. There was then a yakṣa spirit residing in the Himalayas that believed in the Buddha’s path. It filled a bowl with water of eight kinds of purity and offered it to the Bhagavān. The Buddha immediately accepted it out of compassion for it. He then spoke in verse:
「佛以八種音，勅阿難取水，吾渴今欲飲，飲已詣拘尸；	“With his eightfold voice, the Buddha Ordered Ānanda to fetch water: ‘I’m thirsty. I want a drink now. After I drink, let’s go to Kuśinagara.’
柔軟和雅音，所言悅眾心。給侍佛左右，尋白於世尊：	With a gentle and peaceful voice, His words made many hearts glad. Serving the Buddha right and left, He quickly said to the Buddha:
向有五百車，截流渡彼岸，渾濁於此水，飲恐不便身；	‘Earlier, 500 carts Forded to the other side of the river. They muddied the river’s waters; I fear it’s not suitable to drink.
拘留河不遠，水美甚清冷；往彼可取飲，亦可澡浴身。	The Kukustā River is not far away; Its water is delicious and refreshing. If we go there, we could get a drink And we could bathe ourselves, too.’
雪山有鬼神，奉上如來水；飲已威勢強，眾中師子步。	A yakṣa spirit in the Himalayas Offered water to the Tathāgata. His majestic strength restored, He paced like a lion in the assembly.
其水神龍居，清澄無濁穢；聖顏如雪山，安詳度拘孫。」	The river was home to a spirit nāga; It clarified the water of its muddiness. His noble appearance like the Himalayas, The Buddha calmly crossed the Kukustā.”
	27. Cunda’s Parinirvāṇa
爾時，世尊即詣拘孫河。飲已澡浴，與眾而去。中路止息在一樹下，告周那曰：「汝取僧伽梨四牒而敷。吾患背痛，欲暫止息。」	265. The Bhagavān then went to Kukustā River. After drinking, he bathed and then departed with the assembly. They stopped to rest under a tree on the road, and he told Cunda, “Take an outer robe, fold it four times, and lay it out. My back is hurting, and I want to rest for a while.”
周那受教，敷置已訖，佛坐其上。周那禮已，於一面坐，而白佛言：「我欲般涅槃！我欲般涅槃！」	266. Cunda accepted this instruction. He laid out the robe, and the Buddha sat on it. Cunda then bowed to him and sat to one side. He said to the Buddha, “I want to parinirvāṇa! I want to parinirvāṇa!”
佛告之曰：「宜知是時。」於是，周那即於佛前便般涅槃，	267. The Buddha told him, “It’s up to you to decide when it’s time.” Cunda thereupon parinirvāṇa-ed right there in front of the Buddha.
佛時頌曰：	268. The Buddha then spoke in verse:
「佛趣拘孫河，清涼無濁穢，人中尊入水，澡浴度彼岸。	“The Buddha headed for Kukustā River, Cool, refreshing, and without muddiness. The sage among humans entered the water, Bathed, and crossed to the other side.
大眾之原首，教勅於周那：吾今身疲極，汝速敷臥具；	The founder of the great assembly Gave his instruction to Cunda: ‘My body is worn out now. Quickly, lay out a bed for me.’
周那尋受教，四牒衣而敷；如來既止息，周那於前坐。	Cunda accepted it at once, Folding a robe and laying it out. The Tathāgata then rested there With Cunda sitting in front of him.
即白於世尊：我欲取滅度，無愛無憎處，今當到彼方。	He said to the Bhagavān, ‘I want to obtain extinguishment. That place without love or hate, That’s where I will arrive now.’
無量功德海，最勝告彼曰：汝所作已辦，今宜知是時。	That sea of measureless virtue, The Supreme One told him, ‘You have accomplished the task; It’s up to you to decide when it’s time.’
見佛已聽許，周那倍精勤；滅行無有餘，如燈盡火滅。」	After recognizing the Buddha’s assent, Cunda then redoubled his efforts. Volition ceased without remainder, Like a lamp’s flame going out completely.”
	28. The Funeral of a Buddha
時，阿難即從座起，前白佛言：「佛滅度後，葬法云何？」	269. Ānanda then rose from his seat and went before the Buddha. He said, “After a buddha is extinguished, how is he interred?”
佛告阿難：「汝且默然，思汝所業，諸清信士自樂為之。」	270. The Buddha told Ānanda, “You, be quiet and think about your actions. The faithful laymen would be happy to do it.”
時，阿難復重三啟：「佛滅度後，葬法云何？」	271. Ānanda repeated his inquiry three times: “After a buddha is extinguished, how is he interred?”
佛言：「欲知葬法者，當如轉輪聖王。」	272. The Buddha said, “Someone wanting to know the way to inter a buddha should do it the way they would a noble wheel-turning king.”
阿難又白：「轉輪聖王葬法云何？」	273. Ānanda then asked, “What’s the way a noble wheel-turning king is interred?”
佛告阿難：「聖王葬法，先以香湯洗浴其體，以新劫貝周遍纏身，以五百張疊次如纏之。內身金棺灌以麻油畢，舉金棺置於第二大鐵槨中，栴檀香槨次重於外，積眾名香，厚衣其上而闍維之。訖收舍利，於四衢道起立塔廟，表剎懸繒，使國行人皆見法王塔，思慕正化，多所饒益。	274. The Buddha told Ānanda, “This is the way a noble king is interred. First, his body is bathed in fragrant water. He’s wrapped all around with fresh cotton. Next, he’s wrapped in 500 layers of cloth. His body is placed in a gold coffin and sesame oil is poured onto it. The gold coffin is lifted and placed in a second larger iron coffin. Sandalwood incense is next layered outside of that coffin. Firewood of many fragrances is piled on top of fine robes, and then he is cremated. When it’s done, his remains are placed in a shrine built at a crossroads. It’s exterior is hung with silks, and people from the country travel to see the Dharma King’s shrine. They think longingly about the correct teaching that benefited many people.
阿難，汝欲葬我，先以香湯洗浴，用新劫貝周遍纏身，以五百張疊次如纏之。內身金棺灌以麻油畢，舉金棺置於第二大鐵槨中，旃檀香槨次重於外，積眾名香，厚衣其上而闍維之。訖收舍利，於四衢道起立塔廟，表剎懸繒，使諸行人皆見佛塔，思慕如來法王道化，生獲福利，死得上天。」	275. “Ānanda, when you inter me, first bathe my body in fragrant water and then wrap it all around with fresh cotton. Wrap it in 500 layers of cloth, place my body inside a gold coffin, and pour sesame oil on it. Lift the gold coffin and place it in a second larger iron coffin. Next, layer sandalwood incense on the outside of that coffin. Pile firewood of many fragrances on top of fine robes, and then cremate me. When it’s done, place my remains in a shrine built at a crossroads. Hang its exterior with silks, and have people from the country travel to see the Buddha’s shrine. They’ll think longingly about the Tathāgata, the Dharma King, and his awakened teaching. While they’re alive, they will get merits and rewards, and they’ll be born up in heaven when they die.”
於時，世尊重觀此義，而說頌曰：	276. Thereupon, the Bhagavān restated this by speaking in verse:
「阿難從坐起，長跪白世尊，如來滅度後，當以何法葬？	“Ānanda rose from his seat And said to the Bhagavān while kneeling: ‘After the Tathāgata is extinguished, What’s the way he should be interred?’
阿難汝且默，思惟汝所行；國內諸清信，自當樂為之。	‘Ānanda, you stay quiet And think about your actions. The laypeople in this country Will be happy to do it.’
阿難三請已，佛說轉輪葬，欲葬如來身，疊裹內棺槨；	After Ānanda asked this thrice, The Buddha described interring a noble king. ‘When you inter the Tathāgata’s body, Wrap it in cloth and put it in two coffins.
四衢起塔廟，為利益眾生，諸有禮敬者，皆獲無量福。」	Build a shrine at a crossroads For the benefit of sentient beings. Those who come to venerate it Will obtain measureless merit.’”
佛告阿難：「天下有四種人，應得起塔，香花繒蓋，伎樂供養。何等為四？一者如來應得起塔，二者辟支佛，三者聲聞人，四者轉輪王。阿難，此四種人應得起塔，香華繒蓋，伎樂供養。」	277. The Buddha told Ānanda, “There are four kinds of people in the world who should be memorialized by building a shrine and providing incense, flowers, silk canopies, and music there. Who are the four? First, a tathāgata should have a shrine built for him. Second is a pratyeka buddha. Third is a disciple [of a buddha]. Fourth is a [noble] wheel-turning king. Ānanda, these four kinds of people should be memorialized by building a shrine and providing incense, flowers, silk canopies, and music.”
爾時，世尊以偈頌曰：	278. The Bhagavān then spoke in verse:
「佛應第一塔，辟支佛聲聞，及轉輪聖王，典領四域主。	“A buddha’s shrine is first, Then a pratyeka buddha’s, disciple’s, And noble wheel-turning king’s, Who ruled over the four regions.
斯四應供養，如來之所記，佛、辟支、聲聞，及轉輪王塔。」	These four deserve memorials As the Tathāgata has described, At a buddha’s, pratyeka buddha’s, disciple’s, And a noble wheel-turning king’s shrine.”
	29. An Ascetic’s Offering
爾時，世尊告阿難：「俱詣拘尸城，末羅雙樹間。」	279. The Bhagavān then told Ānanda, “Let’s go to Kuśinagara [and stop] between a pair of trees in Malla.”
對曰：「唯然！」即與大眾圍遶世尊，在道而行。	280. Ānanda replied, “Very well.” The Buddha was surrounded by the great assembly as he walked on the road.
有一梵志從拘尸城趣波婆城，中路遙見世尊顏貌端正，諸根寂定，見已歡喜，善心自生，前至佛所，問訊訖，一面住，而白佛言：「我所居村去此不遠，唯願瞿曇於彼止宿，清旦食已，然後趣城。」	281. There was an ascetic from Kuśinagara headed to Pāvā who saw the Bhagavān on the road from afar. He looked handsome and upright with peaceful and settled faculties. The ascetic rejoiced upon seeing him, and a good thought arose in him. He went before the Buddha, exchanged greetings with him, and stood to one side. He said to the Buddha, “The village where I live is not far to go. Please stop there, Gautama. After having a meal in the morning, you could continue on to your destination.”
佛告梵志：「且止！且止！汝今便為供養我已。」	282. The Buddha told the ascetic, “Stop! Stop! You’ve already made an offering to me.”
時，梵志慇懃三請，佛答如初，又告梵志：「阿難在後，汝可語意。」	283. The ascetic persisted in inviting him three times, and the Buddha’s answer was the same as the first time. He then told the ascetic, “Ānanda will be here later; you can tell him about your wishes then.”
時，梵志聞佛教已，即詣阿難，問訊已，於一面立，白阿難言：「我所居村去此不遠，欲屈瞿曇於彼止宿，清旦食已，然後趣城。」	284. After hearing the Buddha’s instruction, the ascetic went to Ānanda. After exchanging greetings, he stood to one side. He said, “The village where I live is not far to go. I’d like Gautama to consider stopping there. After having a meal in the morning, he could continue on to his destination.”
阿難報曰：「止！止！梵志！汝今已為得供養已。」	285. Ānanda replied, “Stop, stop! Ascetic, you’ve already given offerings to him.”
梵志復請，慇懃至三，阿難答曰：「時既暑熱，彼村遠逈，世尊疲極，不足勞嬈。」	286. The ascetic still persisted with his invitation three times. Ānanda replied, “The weather is too hot right now, and your village is too far to go. The Bhagavān is exhausted and not strong enough.”
爾時，世尊觀此義已，即說頌曰：	287. After contemplating the meaning of this, the Bhagavān spoke in verse:
「淨眼前進路，疲極向雙樹；梵志遙見佛，速詣而𥡳首，	“The Pure Eye made progress on the road; Exhausted, he stopped between a pair of trees. An ascetic saw the Buddha from a distance, Hurried over to him, and bowed his head.
我村今在近，哀愍留一宿；清旦設微供，然後向彼城。	‘My village is nearby now, Have pity and stay there for a night. I’ll provide alms in the morning; Afterward, you can continue to that city.’
梵志我身倦，道遠不能過；監藏者在後，汝可住語意。	‘Ascetic, my body is worn out. It’s too far to go, beyond what I can do. The attendant is sitting over there; You can tell him about your wishes.’
承佛教旨已，即詣阿難所：唯願至我村，清旦食已去。	Getting the Buddha’s point, He went to Ānanda: ‘Please go to my village. You can depart after the morning meal.’
阿難曰止止，時熱不相赴。三請不遂願，憂惱不悅樂。	Ānanda said, ‘Stop, stop! It’s too hot, he can’t go so far.’ Three invitations weren’t accepted, He was dejected and unhappy.
咄此有為法，流遷不常住；今於雙樹間，滅我無漏身。	Oh, how this conditioned state Flows, changes, and isn’t constant! Here, between a pair of trees, My uncontaminated body will pass away.
佛、辟支、聲聞，一切皆歸滅；無常無撰擇，如火焚山林。」	Buddhas, pratyeka buddhas, and disciples All return to that same cessation. They have no choice but be impermanent; They’re like mountain forests on fire.”
	30. A Bed Between Two Trees
爾時，世尊入拘尸城，向本生處末羅雙樹間，告阿難曰：「汝為如來於雙樹間敷置牀座，使頭北首，面向西方。所以然者？吾法流布，當久住北方。」	288. The Bhagavān arrived in his homeland on the way to Kuśinagara and was between a pair of trees in Malla. He told Ānanda, “Prepare a bed here between this pair of trees. Arrange it so my head is to the north and I’m facing the west. Why is that? My Dharma will spread and remain for a long time in the north.”
對曰：「唯然！」即敷座，令北首。	289. Ānanda replied, “Very well!” He prepared the bed so the Buddha’s head was to the north.
爾時，世尊自四牒僧伽梨，偃右脇如師子王，累足而臥。	290. The Bhagavān folded his outer robe four times and laid down on his right side like a lion king, placing one foot on the other.
時，雙樹間所有鬼神篤信佛者，以非時花布散于地。爾時，世尊告阿難曰：「此雙樹神以非時華供養於我，此非供養如來。」	291. A yakṣa spirit was present between those two trees who believed in the Buddha. It scattered out-of-season flowers on the ground. The Bhagavān told Ānanda, “The spirit of these two trees has offered these out-of-season flowers to me. These are not offerings to the Tathāgata.”
阿難白言：「云何名為供養如來？」	292. Ānanda said, “What would be called an offering to the Tathāgata?”
佛語阿難：「人能受法，能行法者，斯乃名曰供養如來。」	293. The Buddha said to Ānanda, “When someone can accept the teaching and practice the teaching, I call that an offering to the Tathāgata.”
佛觀此義，而說頌曰：	294. After contemplating this meaning, the Buddha spoke in verse:
「佛在雙樹間，偃臥心不亂；樹神心清淨，以花散佛上。	“The Buddha was between a pair of trees; Lying there, his heart was undisturbed. A tree spirit with a heart that was pure Scattered flowers on the Buddha.
阿難白佛言：云何名供養？受法而能行，覺華而為供。	Ānanda said to the Buddha, ‘What would be called an offering?’ ‘Accepting and practicing the teaching; The flower of awakening is an offering.’
紫金華如輪，散佛未為供；陰、界、入無我，乃名第一供。」	Purple gold flowers like cartwheels Had never been scattered on the Buddha. Selfless aggregates, elements, and senses, That’s what’s called the supreme offering.”
	31. Upamāna and the Spirits
爾時，梵摩那在於佛前執扇扇佛，佛言：「汝却，勿在吾前。」	295. Upamāna was in front of the Buddha fanning him at the time. The Buddha said, “You can retire; don’t stand in front of me.”
時，阿難默自思念：「此梵摩那常在佛左右，供給所須。當尊敬如來，視無厭足。今者末後須其瞻視，乃命使却。意將何因？」	296. Ānanda then thought to himself, “This Upamāna has always served the Buddha right and left, providing what he needs. He would venerate the Tathāgata and gaze at him without tire. Now, he’s looking after his needs for the final time, but he’s ordered to retire. What was the cause of this?”
於是，阿難即整衣服，前白佛言：「此梵摩那常在佛左右，供給所須，當尊敬如來，視無厭足。今者末後須其瞻視，而命使却，將有何因？」	297. Ānanda then adjusted his robe and went before the Buddha. He said, “This Upamāna has always served the Buddha right and left, providing what he needs. He would venerate the Tathāgata and gaze on him without tire. Now, he’s looking after the Buddha’s needs for the final time, but he was ordered to retire. What was the cause of this?”
佛告阿難：「此拘尸城外有十二由旬，皆是諸大神天之所居宅，無空缺處。此諸大神皆嫌此比丘當佛前立：『今佛末後垂當滅度，吾等諸神，冀一奉覲，而此比丘有大威德，光明暎蔽，使我曹等不得親近禮拜供養。』阿難，我以是緣，故命使却。」	298. The Buddha told Ānanda, “For as far as twelve yojanas outside Kuśinagara, there are great spirits and gods that live here; there’s no space empty of them. Those great spirits were criticizing this monk who was standing in front of the Buddha. ‘Now, finally the Buddha is about to be extinguished, and we spirits have come to present offerings, but this monk is outshining us with his great majesty and glowing light. He’s preventing us from approaching, venerating, and making offerings to the Buddha!’ Ānanda, this is the reason I ordered him to retire.”
阿難白佛：「此尊比丘本積何德，修何行業，今者威德乃如是乎？」	299. Ānanda said to the Buddha, “What virtue has this venerable monk accumulated and what actions has he cultivated to have such majesty today?”
佛告阿難：「乃往過去久遠九十一劫，時世有佛，名毗婆尸，時此比丘以歡喜心，手執草炬，以照彼塔，由此因緣，使今威光上徹二十八天，諸天神光所不能及。」	300. The Buddha told Ānanda, “Long ago, ninety-one eons in the past, there was a Buddha named Vipaśyin. At the time, this monk carried a grass torch with a joyous heart to illuminate his shrine. He has this glowing majesty today that penetrates the twenty-eight heavens above because of this history. The glow of these gods and spirits doesn’t compare to his.”
	32. The Past Glory of Kuśinagara during the Time of Mahāsudarśana
爾時，阿難即從座起，偏袒右肩，長跪叉手而白佛言：「莫於此鄙陋小城荒毀之土取滅度也。所以者何？更有大國——瞻婆大國、毗舍離國、王舍城、婆祇國、舍衛國、迦維羅衛國、波羅㮈國，其土人民眾多，信樂佛法。佛滅度已，必能恭敬供養舍利。」	301. Ānanda then rose from his seat, bared his right shoulder, and saluted with his palms together. He said to the Buddha, “Don’t be extinguished in this inferior, little city, in this barbaric land. Why is that? There are other great countries such as Campā, Vaiśālī, Rājagṛha, Vṛji, Śrāvastī, Kapilavastu, and Bārāṇasī. There are many people among their populations who confidently believe the Buddha’s teaching. After the Buddha’s extinguishment, they surely will pay respects and give offerings to his remains.”
佛言：「止！止！勿造斯觀，無謂此土以為鄙陋。所以者何？昔者，此國有王名大善見，	302. The Buddha said, “Stop! Stop! Don’t make such observations. No one takes this land to be barbaric. Why is that? In the past, this country had a king named Mahāsudarśana.
此城時名拘舍婆提，大王之都城，長四百八十里，廣二百八十里。是時，穀米豐賤，人民熾盛，其城七重，遶城欄楯亦復七重，彫文刻鏤，間懸寶鈴。其城下基深三仞，高十二仞，城上樓觀高十二仞，柱圍三仞，金城銀門，銀城金門；琉璃城水精門，水精城琉璃門。	303. “At that time, the city here was called Kuśavātī. That Great King’s capital city was 480 yojanas long and 280 yojanas wide. Grain was bountiful there, and its people were prosperous. The city had seven walls, and it was surrounded by seven balustrades that were carved, engraved, and hung with precious bells here and there. The city’s foundation was twenty-four feet deep, and it was 160 feet tall. Its lookout towers rose 160 feet above the city, and there were pillars that were twenty-four feet around. Where the city wall was gold, the gates were silver. The silver city walls had gold gates, the beryl city walls had crystal gates, and the crystal city walls had beryl gates.
「其城周圓四寶莊嚴，間錯欄楯亦以四寶。金樓銀鈴，銀樓金鈴，寶壍七重，中生蓮花：優鉢羅花、鉢頭摩花、俱物頭花、分陀利花。下有金沙布現其底，俠道兩邊生多隣娑樹，其金樹者，銀葉花實；其銀樹者，金葉花實；水精樹者，琉璃花實；琉璃樹者，水精花實。	304. “The perimeter of the city was also decorated with the four treasures. The balustrades alternated between the four treasures, too. There were gold towers with silver bells and silver towers with gold bells. It had a sevenfold treasure moat with lotus flowers growing in it, such as utpala flowers, padma flowers, kumuda flowers, and puṇḍarīka flowers. Its bottom was strewn with gold sand. Tāla trees grew on both sides of the road. Some had golden trunks with silver leaves, flowers, and fruit. Others had silver trunks with gold leaves, flowers, and fruit, crystal trunks with beryl leaves, flowers, and fruit, and beryl trunks with crystal leaves, flowers, and fruit.
多隣樹間有眾浴池，清流深潭，潔淨無穢，以四寶塼間砌其邊。金梯銀蹬，銀梯金蹬，琉璃梯金蹬，琉璃梯陛水精為蹬，水精梯陛琉璃為蹬。周匝欄楯，遼遶相承，	305. “There were many bathing pools between the tāla trees that were clear, flowing, deep, clean, and unpolluted. They had stairs along their sides with bricks made of the four treasures. The gold stairs had silver steps, the silver stairs had gold steps, the beryl stairs had crystal steps, and the crystal stairs had beryl steps. Balustrades also encircled them in connected circles a distance away [from the pools].
其城處處生多隣樹，其金樹者，銀葉花實，其銀樹者，金葉花實，水精樹者，琉璃花實，琉璃樹者，水精花實。樹間亦有四種寶池，生四種花。街巷齊整，行伍相當，風吹眾花，紛紛路側。微風四起，吹諸寶樹，出柔軟音，猶如天樂。其國人民，男女大小，共遊樹間，以自娛樂。	306. “Tāla trees grew everywhere in the city. Those with gold trunks had silver leaves, flowers, and fruit. Those with silver trunks had gold leaves, flowers, and fruit. Those with crystal trunks and beryl leaves, flowers, and fruit. Those with beryl trunks had crystal leaves, flowers, and fruit. There were also pools made of the four treasures between the trees where the four kinds of flowers grew. The streets were orderly, arranged in grids of five [buildings to a side]. The breeze blew the myriad flowers and scattered them along the roadsides. Light winds blew in all directions through the treasure trees, making gentle sounds like heavenly music. The people of that country, male and female, adults and children, walked among the trees to entertain themselves.
其國常有十種聲：貝聲、鼓聲、波羅聲、歌聲、舞聲、吹聲、象聲、馬聲、車聲、飲食戲笑聲。	307. “Ten kinds of sound were constantly heard in that country: Conch sounds, drum sounds, small drum sounds, sounds of singing, sounds of dancing, sounds of flutes, sounds of elephants, sounds of horses, sounds of carts, and the sounds of eating, drinking, and making merry.
「爾時，大善見王七寶具足。王有四德，主四天下。何謂七寶？一、金輪寶。二、白象寶。三、紺馬寶。四、神珠寶。五、玉女寶。六、居士寶。七、主兵寶。	308. “King Mahāsudarśana had possession of the seven treasures then. The King had four virtues and ruled the four continents. What were the seven treasures? First is the golden wheel treasure. Second is the white elephant treasure. Third is the dark blue horse treasure. Fourth is the magic jewel treasure. Fifth is the beautiful woman treasure. Sixth is the householder treasure. Seventh is the army general treasure.
云何善見大王成就金輪寶？王常以十五日月滿時，沐浴香湯，昇高殿上，婇女圍遶，自然輪寶忽現在前，輪有千輻，光色具足，天匠所造，非世所有，真金所成，輪徑丈四。	309. “How did that Great King Mahāsudarśana achieve the golden wheel treasure? Every fifteenth-day full moon, the King bathed in fragrant water, went up into the high hall, and surrounded himself with maidens. The wheel then spontaneously appeared before him. It had a thousand spokes and possessed a glow. It was something made by a heavenly artisan, not something made in this world. It was made of pure gold, and it was about fourteen feet in diameter.
大善見王默自念言：『我曾從先宿諸舊聞如是語：剎利王水澆頭種，以十五日月滿時，沐浴香湯，昇寶殿上，婇女圍遶，自然金輪忽現在前，輪有千輻，光色具足，天匠所造，非世所有，真金所成，輪徑丈四，是則名為轉輪聖王。今此輪現，將無是耶？今我寧可試此輪寶。』	310. “King Mahāsudarśana thought to himself, ‘In the past, I’ve heard senior elders say this: “A warrior king from a water-anointed tribe bathes in fragrant water on the fifteenth-day full moon, go up into the high hall, and surround themselves with maidens. The golden wheel then spontaneously appears before them. It has a thousand spokes and possesses a glow. It’s something made by a heavenly artisan, not something of this world. It’s made of pure gold, and it’s fourteen feet in diameter. He’s then called a noble wheel-turning king.” Now, this wheel has appeared! But is it that one? I had better test this wheel treasure.’
「時，大善見王即召四兵，向金輪寶偏露右臂，右膝著地，以右手摩抆金輪，語言：『汝向東方，如法而轉，勿違常則。』輪即東轉。	311. “King Mahāsudarśana then summoned his four armies and faced the golden wheel treasure with his right shoulder bared. He knelt on his right knee, touched the golden wheel with his right hand, and said: ‘Head east. Turn according to the Dharma, and don’t go contrary to the eternal law.’ The wheel then turned east.
時，善見王即將四兵隨其後行，金輪寶前有四神引導，輪所住處，王即止駕。爾時，東方諸小國王見大王至，以金鉢盛銀粟，銀鉢盛金粟，來趣王所，拜首白言：『善來，大王今此東方土地豐樂，人民熾盛，志性仁和，慈孝中順。唯願聖王於此治政，我等當給使左右，承受所當。』	312. “The King then followed it, leading his four armies, and four spirits were ahead of the golden wheel, guiding it. The King stopped his horses where the wheel stopped to dwell. When the lesser kings in the east saw the Great King arrive, they came to him with gold bowls holding silver grain and silver bowls holding gold grain. They presented them to their chief, saying, ‘Welcome, Great King! The lands in this eastern region are plentiful now, and the people are prosperous. Their culture is gentle, loving, and loyal. Please, Noble King, rule them properly! We’ll serve you, right and left, and accept what’s appropriate.’
時，善見大王語小王言：『止！止！諸賢！汝等則為供養我已，但當以正法治，勿使偏枉，無令國內有非法行，此即名曰我之所治。』	313. “King Mahāsudarśana told the lesser kings, ‘Stop, gentlemen! Stop! You’ve given offerings to me, but I will simply rule with the correct Dharma. Don’t go out of your way to serve me, and let no one in the country act contrary to the Dharma. This is what I call my way of ruling.’
「時，諸小王聞此教已，即從大王巡行諸國，至東海表；次行南方、西方、北方，隨輪所至，其諸國王各獻國土，如東方諸小王。	314. “When the lesser kings heard these instructions, they followed the Great King as he toured their countries. He went east until the ocean was in sight, and next traveled south, west, and north, going wherever the wheel went. The kings in those regions each presented their countries in the same way as the lesser kings in the east did.
此時，善見王既隨金輪，周行四海，以道開化，安慰民庶已，還本國拘舍婆城。時，金輪寶在宮門上虛空中住，大善見王踊躍而言：『此金輪寶真為我瑞，我今真為轉輪聖王。』是為金輪寶成就。	315. “King Mahāsudarśana followed the golden wheel as it traveled around the four oceans, revealing the way and making the populace peaceful as he went. He then returned to Kuśavātī in his home country. When the golden wheel treasure hovered in the air while he was in his palace, King Mahāsudarśana celebrated. ‘This golden wheel treasure is a true sign to me that I really am a noble wheel-turning king now!’ This was his accomplishment of the golden wheel treasure.
「云何善見大王成就白象寶？時，善見大王清旦在正殿上坐，自然象寶忽現在前，其毛純白，七處平住，力能飛行，其首雜色，六牙纖𦟛，真金間填。	316. “How did the Great King Mahāsudarśana accomplish the white elephant treasure? The Great King Mahāsudarśana was sitting up in his proper Dharma hall in the morning, and the elephant treasure suddenly appeared before him. Its hair was all white, it stood flush in seven places, and it had the ability to fly. Its head was mottled, and its six tusks were delicate and filled with pure gold.
時，王見已，念言：『此象賢良，若善調者，可中御乘。』即試調習，諸能悉備。時，善見大王欲自試象，即乘其上，清旦出城，周行四海，食時已還。	317. “When he saw this, the King thought, ‘This elephant treasure is excellent! If it’s well trained, I could ride it.’ He then tested its training, and it was capable of doing everything it should. The Great King Mahāsudarśana wanted to further test the elephant, so he mounted it and rode it out of the city in the morning. He traveled around the four oceans and returned after it was time to eat.
時，善見王踊躍而言：『此白象寶真為我瑞，我今真為轉輪聖王。』是為象寶成就。	318. “King Mahāsudarśana celebrated. ‘This white elephant treasure is a true sign to me that I really am a noble wheel-turning king now!’ This was his accomplishment of the elephant treasure.
「云何善見大王成就馬寶？時，善見大王清旦在正殿上坐，自然馬寶忽現在前，紺青色，朱髦尾，頭頸如象，力能飛行。	319. “How did the Great King Mahāsudarśana accomplish the horse treasure? King Mahāsudarśana was sitting up in his correct Dharma hall in the morning, and the horse treasure suddenly appeared before him. It was dark blue with a vermilion mane and tail. It’s head and neck were like an elephant’s, and it had the ability to fly.
時，王見已，念言：『此馬賢良，若善調者，可中御乘。』即試調習，諸能悉備。時，善見王欲自試馬寶，即乘其上，清旦出城，周行四海，食時已還。	320. “When he saw this, the King thought, ‘This horse is excellent! If it’s well trained, I could ride it.’ He then tested its training, and it was capable of doing everything it should. King Mahāsudarśana wanted to test this horse treasure himself, so he mounted it and rode it out of the city in the morning. He traveled around the four oceans and returned after it was time to eat.
時，善見王踊躍而言：『此紺馬寶真為我瑞，我今真為轉輪聖王。』是為紺馬寶成就。	321. “King Mahāsudarśana celebrated. ‘This dark blue horse treasure is a true sign to me that I really am a noble wheel-turning king now!’ This was his accomplishment of the blue horse treasure.
「云何善見大王神珠寶成就？時，善見大王於清旦在正殿上坐，自然神珠忽現在前，質色清徹，無有瑕穢。	322. “How did the Great King Mahāsudarśana accomplish the magic jewel treasure? King Mahāsudarśana was sitting up in his correct Dharma hall in the morning, and the magic jewel treasure suddenly appeared before him. Its substance and color were transparent and without any flaw or defilement.
時，王見已，言：『此珠妙好，若有光明，可照宮內。』時，善見王欲試此珠，即召四兵，以此寶珠置高幢上，於夜冥中齎幢出城，其珠光明，照諸軍眾，猶如晝日。於軍眾外周匝，復能照一由旬。現城中人皆起作務，謂為是晝。	323. “When he saw this, the King thought, ‘This jewel is marvelous! If it glows, it could light the inside of the palace!’ King Mahāsudarśana then tested it by summoning his four armies and placing the jewel treasure atop a tall banner. He carried this banner out of the city during a dark night, and the jewel’s light illuminated the troops as though it was daytime. The troops marched in a circuit outside the city, and it’s illumination had range of a yojana. Inside the city, people could go about their business like they did during the day.
時，王善見踊躍而言：『今此神珠真為我瑞，我今真為轉輪聖王。』是為神珠寶成就。	324. “King Mahāsudarśana celebrated. ‘This magic jewel is a true sign to me that I really am a noble wheel-turning king now!’ This was his accomplishment of the magic jewel treasure.
「云何善見大王成就玉女寶？時，玉女寶忽然出現，顏色從容，面貌端正，不長不短，不麤不細，不白不黑，不剛不柔，冬則身溫，夏則身涼，舉身毛孔出栴檀香，口出優鉢羅華香，言語柔軟，舉動安詳，先起後坐，不失宜則。時，王善見清淨無著，心不暫念，況復親近。	325. “How did that Great King Mahāsudarśana accomplish the beautiful woman treasure? The beautiful woman treasure suddenly appeared before him. Her countenance was agreeable, and her appearance was handsome. She wasn’t too tall or short, too crude or fine, too white or black, or too sharp or gentle. In winter, her body was warm, and she was cool during summer. The hair pores of her whole body exuded the scent of sandalwood, and her breath had a fragrance like an utpala flower. Her words were gentle, stimulating, and calm. She was the first to rise and the last to sit. She didn’t do anything inappropriate. King Mahāsudarśana was pure and detached, so he didn’t think about her for a moment, much less be intimate with her.
時，王善見踊躍而言：『此玉女寶真為我瑞，我今真為轉輪聖王。』是為玉女寶成就。	326. “King Mahāsudarśana celebrated. ‘This beautiful woman treasure is a true sign to me that I really am a noble wheel-turning king now!’ This was his accomplishment of the beautiful woman treasure.
「云何善見大王居士寶成就？時，居士丈夫忽然自出，寶藏自然，財富無量。居士宿福眼，能徹視地中伏藏，有主無主，皆悉見知。其有主者，能為擁護，其無主者，取給王用。時，居士寶往白王言：『大王！有所給與，不足為憂，我自能辦。』	327. “How did that Great King Mahāsudarśana accomplish the householder treasure? A householder man suddenly appeared with a natural storehouse of treasures and measureless wealth. The householder had an eye from past merit that clearly saw hidden treasures in the earth and whether they had owners or not. He saw and knew all this. When the treasure had an owner, he would protect it for them. When a treasure didn’t have an owner, he would collect it and provide it for the King’s use. The householder treasure went to the King and said, ‘Great King, you don’t need to worry about giving me a salary. I can take care of it myself.’
時，善見王欲試居士寶，即勑嚴船於水遊戲，告居士曰：『我須金寶，汝速與我。』	328. “King Mahāsudarśana wanted to test the householder treasure. He ordered a boat prepared to go sailing on a river, then he told the householder, ‘I need a treasure of gold. Quick, provide it to me.’
居士報曰：『大王小待，須至岸上。』	329. “The householder replied, ‘Wait just a moment, Great King, while I’ll go onto shore.’
王尋逼言：『我停須用，正爾得來。』	330. “The King pressed him, ‘I need it immediately. Get it right now.’
時，居士寶被王嚴勑，即於船上長跪，以右手內著水中，水中寶瓶隨手而出，如蟲緣樹。彼居士寶，亦復如是，內手水中，寶緣手出，充滿船上，而白王言：『向須寶用，為須幾許？』	331. “The householder treasure accepted the King’s command and knelt down on the boat. He put his right hand into the water, and a precious jar came out of the water after his hand. Like a caterpillar climbing a tree, that householder treasure was likewise. Putting his hand in the water, a treasure would climb his hand as he brought it out. Filling the boat up [with treasures] and then told the King, ‘How much treasure does the King need?’
時，王善見語居士言：『止！止！吾無所須，向相試耳！汝今便為供養我已。』	332. “King Mahāsudarśana said to the householder, ‘Stop, stop! I didn’t need any treasure; it was just a way to test you. You’ve already given offerings to me.’
時，彼居士聞王語已，尋以寶物還投水中。	333. “Hearing what the King had said, that householder immediately threw the treasures back into the water.
時，善見王踊躍而言：『此居士寶真為我瑞，我今真為轉輪聖王。』是為居士寶成就。	334. “King Mahāsudarśana celebrated. ‘This householder treasure is a true sign to me that I really am a noble wheel-turning king now!’ This was his accomplishment of the householder treasure.
「云何善見大王主兵寶成就？時，主兵寶忽然出現，智謀雄猛，英略獨決，即詣王所白言：『大王！有所討罰，王不足憂，我自能辦。』	335. “How did Great King Mahāsudarśana accomplish the army general treasure? The army general treasure suddenly appeared. He was shrewd, courageous, and good at planning. He went to the King and said, ‘Great King, if there’s anyone to be made to submit, don’t worry about it. I can handle it for you.’
時，善見大王欲試主兵寶，即集四兵而告之曰：『汝今用兵，未集者集，已集者放；未嚴者嚴，已嚴者解；未去者去，已去者住。』	336. “Great King Mahāsudarśana wanted to test the army general treasure. He assembled the four armies and told the general, ‘Now, take charge of the army. Assemble those who haven’t yet assembled and disperse those who have assembled. Equip those who haven’t yet been equipped, and dismiss those who’ve been equipped. Let go those who haven’t yet been on leave, and have those who’ve been on leave remain.’
時，主兵寶聞王語已，即令四兵，未集者集，已集者放；未嚴者嚴，已嚴者解；未去者去，已去者住。	337. “Hearing what the King said, the army general treasure led the army. He assembled those who hadn’t yet assembled and dispersed those who had assembled. He equipped those who hadn’t yet been equipped, and dismissed those who’d been equipped. He let go those who hadn’t yet been on leave, and made those who had been on leave remain.
時，善見王踊躍而言：『此主兵寶真為我瑞，我今真為轉輪聖王。』阿難，是為善見轉輪聖王成就七寶。	338. “King Mahāsudarśana celebrated. ‘This army general treasure is a true sign to me that I really am a noble wheel-turning king now!’ Ānanda, this was how the Noble Wheel-Turning King Mahāsudarśana accomplished the seven treasures.
「何謂四神德？一者長壽不夭，無能及者。二者身強無患，無能及者。三者顏貌端正，無能及者。四者寶藏盈溢，無能及者。是為轉輪聖王成就七寶及四功德。	339. “What were his four miraculous virtues? First was a long life that was incomparable and didn’t end early. Second was physical vigor that was incomparable and tireless. Third was a handsome appearance that was incomparable. Fourth was a treasury that was incomparable and overflowing. These were the seven treasures and four virtues accomplished by that noble wheel-turning king.
「阿難，時，善見王久乃命駕，出遊後園，尋告御者：『汝當善御，安詳而行。所以然者？吾欲諦觀國土人民安樂無患。』	340. “Ānanda, after a long time, King Mahāsudarśana ordered his horses readied and went for a ride to visit a park. He told the driver, ‘Be a good driver, and go at leisurely pace. Why is that? I want to closely observe the country and see that people are happy and untroubled.’
時，國人民路次觀者，復語侍人：『汝且徐行，吾欲諦觀聖王威顏。』	341. “Once he had observed the country’s people from the side of the road, he then told his driver, ‘Continue at a leisurely pace. I want [them] to closely observe the Noble King’s majestic countenance.’
阿難，時，善見王慈育民物，如父愛子，國民慕王，如子仰父，所有珍奇盡以貢王，願垂納受，在意所與。	342. “Ānanda, King Mahāsudarśana kindly nurtured the people and cared for their needs like a father loving his children. The people were fond of the King like children looking up to their father. They all paid tribute to the King with precious things, hoping that he would accept their gifts.
時王報曰：『且止！諸人！吾自有寶，汝可自用。』	343. “The King responded, ‘Stop, people! I have my own treasures. You can use these for yourselves.’
復於異時，王作是念：『我今寧可造作宮觀。』	344. “At another time, the King had the thought, ‘Now, I’d better oversee the building of a palace.’
適生是意，時，國人民詣王善見，各白王言：『我今為王造作宮殿。』	345. “When he made this decision, people came to King Mahāsudarśana, and they each said, ‘I would like to build a palace hall for the King!’
王報之曰：『我今以為得汝供養，我有寶物，自足成辦。』	346. “The King replied, ‘Now, I’ve received your offerings, but I have treasure and materials enough to build it myself.’
時，國人民復重啟王：『我欲與王造立宮殿。』	347. “The people would then repeat their request, ‘I would like to contribute to building a palace hall for the King!’
王告人民：『隨汝等意。』	348. “The King told the people, ‘You may do as you wish.’
時，諸人民承王教已，即以八萬四千兩車，載金而來。詣拘舍婆城，造立法殿。時，第二忉利妙匠天子默自思念：『唯我能堪與善見王起正法殿。』	349. “Accepting the King’s instruction, those people brought 84,000 carts laden with gold. They went to Kuśavātī and built a Dharma hall there. At the time, the wondrous craftsman god of the Trāyastriṃśa Heaven thought to himself, ‘I’m the only one capable of building a correct Dharma hall for King Mahāsudarśana.’
「阿難，時，妙匠天造法殿，長六十里，廣三十里。四寶莊嚴，下基平整。七重寶塼以砌其階。其法殿柱有八萬四千。金柱銀櫨。銀柱金櫨。琉璃、水精櫨柱亦然。繞殿周匝，有四欄楯。皆四寶成，又四階陛亦四寶成。	350. “Ānanda, that craftsman god built a Dharma hall that was sixty yojanas long and thirty yojanas wide. It was decorated with the four treasures and had a level foundation beneath it. Bricks made of the seven treasures were used to build its stairsteps. That Dharma hall had 84,000 pillars. The gold pillars had silver capitals. The silver pillars had golden capitals. There were also beryl and crystal pillars [with crystal and beryl] capitals. Four balustrades made of the four treasures encircled the hall. Four sets of stairs were also made of the four treasures.
其法殿上有八萬四千寶樓。其金樓者銀為戶牖。其銀樓者金為戶牖。水精、琉璃樓戶亦然。金樓銀牀，銀樓金牀。綩綖細輭，金縷織成，布其座上。水精、琉璃樓牀亦然。其殿光明，眩曜人目。猶日盛明，無能視者。	351. “That Dharma hall had a tower above it made of 84,000 jewels. Where the tower was gold, it had silver doors and windows. Where it was silver, it had gold doors and windows. Where it was beryl or crystal, it had [crystal or beryl] doors and windows. The gold part of the tower had silver couches, and the silver part of the tower had gold couches. Fine and soft cloth made of gold spun into thread was spread over the seats. The beryl and crystal parts of the tower had [crystal and beryl] couches, too. The radiance of that hall dazzled people’s eyes. It was like the full radiance of the sun; no one could look at it.
時，善見王自生念言：『我今可於是殿左右起多隣園池。』即造園池，縱廣一由旬。	352. “King Mahāsudarśana then thought, ‘Now, I could build many parks and ponds in the area to the left and right of this hall.’ He then built those parks and ponds in a radius of one yojana.
「又復自念：『於法殿前造一法池。』尋即施造，縱廣一由旬。其水清澄，潔淨無穢。以四寶塼廁砌其下。繞池四邊，欄楯周匝，皆以黃金、白銀、水精、琉璃四寶合成。其池中水生眾雜華：優鉢羅華、波頭摩華、俱物頭華、分陀利華。出微妙香，馚馥四散。	353. “He also had this thought, ‘I’ll build a Dharma lake in front of the Dharma hall.’ He immediately set aside land for it a yojana in length and width. That body of water was clear, pure, and unpolluted. It had stairs going down into it that were built with bricks made of the four treasures. A balustrade circled the lake on four sides that was made of the four treasures of gold, silver, crystal, and beryl. A variety of water-born flowers grew in the lake, such as utpala flowers, padma flowers, kumuda flowers, and puṇḍarīka flowers. They emitted a sublime fragrance that wafted in all four directions.
其池四面陸地生華：阿醯物多華、瞻蔔華、波羅羅華、須曼陀華、婆師迦華、檀俱摩梨華。使人典池，諸行過者將入洗浴。遊戲清涼，隨意所欲。須漿與漿。須食與食。衣服、車馬、香華、財寶，不逆人意。	354. “That lake also had land-born flowers on its four shores, such as atimuktaka flowers, campaka flowers, pātala flowers, sumanā flowers, vārṣika flowers, and dhanuṣkarī flowers. Workers maintained the lake, and passersby swam and bathed in it. They would roam around in it, refreshing themselves as they liked. Those needing a drink were given drinks. Those needing food were given meals. Clothing, carts, horses, fragrant flowers, and treasures weren’t denied to the people who wanted them.
「阿難，時，善見王有八萬四千象，金銀校飾，絡用寶珠，齊象王為第一。八萬四千馬，金銀校飾，絡用寶珠，力馬王為第一。八萬四千車，師子革絡，四寶莊嚴，金輪寶為第一。八萬四千珠，神珠寶為第一。八萬四千玉女，玉女寶為第一。八萬四千居士，居士寶為第一。八萬四千剎利，主兵寶為第一。八萬四千城，拘尸婆提城為第一。八萬四千殿，正法殿為第一。八萬四千樓，大正樓為第一。八萬四千牀，皆以黃金、白銀、眾寶所成，氍𭯫毾𣰆，綩綖細軟，以布其上。八萬四千億衣，初摩衣、迦尸衣、劫波衣為第一。八萬四千種食，日日供設，味味各異。	355. “Ānanda, King Mahāsudarśana had 84,000 elephants that were decorated with gold and silver and wore jewels, but the king of the elephants was the best. The King had 84,000 horses that were decorated with gold and silver and wore jewels, but the king of the horses was the best. The King had 84,000 chariots covered with lion skins and adorned with the four treasures, but a chariot with golden wheels was the best. The King had 84,000 jewels, but the magical jewel was the best. The King had 84,000 beautiful women, but the beautiful woman treasure was the best. The King had 84,000 householders, but the householder treasure was the best. The King had 84,000 warriors, but the army general treasure was the best. The King had 84,000 cities, but the city of Kuśavātī was the best. The King had 84,000 halls, but the correct Dharma hall was the best. The King had 84,000 towers, but the great, correct tower was the best. The King had 84,000 couches made of gold, silver, and many treasures with fine and soft cushions and blankets spread over them. The King had 84,000 million clothes, but the kṣauma cloth, Kāśi cloth, and karpāsa cloth were the best. The King had 84,000 kinds of food that were prepared every day, and each meal tasted unique.
「阿難，時，善見王八萬四千象，乘齊象上，清旦出拘尸城，案行天下，周遍四海，須臾之間，還入城食。八萬四千馬，乘力馬寶，清旦出遊，案行天下，周遍四海，須臾之間，還入城食。八萬四千車，乘金輪車，駕力馬寶，清旦出遊，案行天下，周遍四海，須臾之間，還入城食。八萬四千神珠，以神珠寶，照於宮內，晝夜常明。八萬四千玉女，玉女寶善賢給侍左右。八萬四千居士，有所給與，任居士寶。八萬四千剎利，有所討罰，任主兵寶。八萬四千城，常所治都，在拘尸城。八萬四千殿，王所常止，在正法殿。八萬四千樓，王所常止，在大正樓。八萬四千座，王所常止，在頗梨座，以安禪故。八萬四千億衣，上妙寶飾，隨意所服，以慚愧故。八萬四千種食，王所常食，食自然飯，以知足故。	356. “Ānanda, King Mahāsudarśana rode the best elephant of his 84,000 elephants, leaving Kuśavātī at sunrise to travel the world and go around the four oceans. In an instant, he returned to the city to eat. Of his 84,000 horses, he rode his strong horse treasure, leaving [Kuśavātī] at sunrise to travel the world and go around the four oceans. In an instant, he returned to the city to eat. He rode the golden-wheeled chariot of his 84,000 chariots and harnessed the strong horse treasure to it. He left [Kuśavātī] at sunrise to travel the world and go around the four oceans. In an instant, he returned to the city to eat. Of his 84,000 jewels, he used his magical jewel treasure to illuminate the inside of his palace, making it as bright as day at night. Of his 84,000 beautiful women, the beautiful woman treasure well and nobly served him left and right. Of his 84,000 householders, the householder treasure was capable of providing his income. Of his 84,000 warriors, the army general treasure was capable of making enemies submit. Of his 84,000 cities, Kuśavātī was always his capital. Of his 84,000 halls, the King always stayed in the correct Dharma hall. Of his 84,000 towers, the King always stayed in the great, correct tower. Of his 84,000 seats, the King always sat on a crystal seat in calm meditation. Of his 84,000 million clothes, he wore whatever fine treasure ornaments he wished with modesty and conscientiousness. Of his 84,000 kinds of food, the King always satisfied eating naturally cooked rice.
「時，八萬四千象來現，王時蹋蹈衝突，傷害眾生，不可稱數。時王念言：『此象數來，多所損傷，自今而後，百年聽現一象。』如是轉次百年現一，周而復始。」	357. “When his 84,000 elephants came to the King, they trampled and crashed into untold numbers of sentient beings, injuring them. The King then thought, ‘These elephants frequently come and injure many people. From now on, I will permit one elephant to appear every hundred years.’ Thus, each elephant took turns appearing in subsequent centuries, and they started over when they had all appeared.”
佛說長阿含經卷第三
佛說長阿含經卷第四
後秦弘始年佛陀耶舍共竺佛念譯
爾時，佛告阿難：「時王自念：『我本積何功德，修何善本，今獲果報，巍巍如是？』	360. The Buddha then told Ānanda, “The King then thought, ‘What virtues did I accumulate and what roots of goodness did I cultivate in the past to obtain such glorious rewards in the present?’
復自思念：『以三因緣，致此福報。何謂三？一曰布施，二曰持戒，三曰禪思。以是因緣，今獲大報。』	361. “He then thought to himself, ‘There were three causes and conditions that brought about these fortunate rewards. What are the three? First was generosity, second was observing precepts, and third was meditation. It was because of these causes and conditions that I’ve obtained these great rewards in the present.’
王復自念：『我今已受人間福報，當復進修天福之業，宜自抑損，去離憒閙，隱處閑居，以崇道術。』	362. “The King also thought, ‘Now that I’ve received these fortunate rewards among humans, I should go further by cultivating the deeds of heavenly fortune. It would be good to restrain myself, leave this hubbub, and live in a secluded place in order to revere the path.’
時，王即命善賢寶女，而告之曰：『我今已受人間福報，當復進修天福之業，宜自抑損，去離憒閙，隱處閑居，以崇道術。』	363. “The King then summoned his good and noble woman treasure and told her, ‘Now that I’ve received these fortunate rewards among humans, I should go further by cultivating the deeds of heavenly fortune. It would be good to restrain myself, leave this hubbub, and live in a secluded place in order to revere the path.’
女言：『唯諾！如大王教。』即勑內外，絕於侍覲。	364. “She replied, ‘Very good! I’ll do as the Great King instructs.’ So, he ordered her to stop attending to him in public and private.
「時，王即昇法殿，入金樓觀，坐銀御牀，思惟貪婬欲、惡不善，有覺、有觀，離生喜、樂，得第一禪；	365. “The King then went up into the Dharma hall, entered his golden tower lookout, and sat on a silver bench. He contemplated greed and lust as being bad and not good. With perception and examination, this seclusion gave rise to joy and happiness, and he attained the first dhyāna.
除滅覺、觀，內信歡悅，撿心專一，無覺、無觀，定生喜、樂，得第二禪；	366. “Perception and examination ceased, and he was joyous with an inner confidence. He gathered his mind and unified it. Without perception or examination, this samādhi gave rise to joy and happiness, and he attained the second meditation.
捨喜守護，專念不亂，自知身樂，賢聖所求，護念樂行，得第三禪；	367. “He discarded joy and guarded against it. Focusing his mindfulness, he was undisturbed. He knew for himself the happiness that was sought by noble people. Guarded, mindful, and happily practicing, he attained the third meditation.
捨滅苦、樂，先除憂、喜，不苦不樂，護念清淨，得第四禪。	368. “To abandon pain and pleasure, he first eliminated sorrow and joy. Neither discomforted nor pleasured, his guarded mindfulness was purified, and he attained the fourth dhyāna.
時，善見王起銀御牀，出金樓觀，詣大正樓，坐琉璃牀，修習慈心，遍滿一方，餘方亦爾，周遍廣普無二無量，除眾結恨，心無嫉惡，靜默慈柔以自娛樂，悲、喜、捨心，亦復如是。	369. “King Mahāsudarśana then rose from his silver bench, emerged from his golden lookout tower, and went to his great, correct tower. He sat on an beryl seat there and cultivated kindness. He pervaded one direction with it and then the other directions as well. Everywhere, throughout, peerless, and measureless, he eliminated various resentments. His heart having no ill will, he was quiescent, kind, and gentle and enjoyed himself. He did likewise with compassion, joy, and equanimity.
「時，玉女寶默自念言：『久違顏色，思一侍覲，今者寧可奉現大王。』	370. “His beautiful woman treasure thought to herself, ‘It’s been a long time since I saw his face, and I’ve been thinking of going to look after him. I’d better present myself to the Great King now.’
時，寶女善賢告八萬四千諸婇女曰：『汝等宜各沐浴香湯，嚴飾衣服，所以然者？我等久違顏色，宜一奉覲。』諸女聞已，各嚴衣服，沐浴澡潔。	371. “The woman treasure nobly addressed his 84,000 maidens, ‘It would be good if each of you bathed in fragrant water and dress up in fine clothes. Why is that? It’s been a long time since we’ve seen the King’s face, so we ought to present ourselves to him.’ Hearing this, the women dressed up and put on ornaments after they bathed and were clean.
時，寶女善賢又告主兵寶臣集四種兵：『我等久違朝覲，宜一奉現。』	372. “The woman treasure also nobly told the army general treasure to assemble the four kinds of troops. ‘It’s been a long time since we’ve seen his face. We ought to present ourselves to the King.’
時，主兵臣即集四兵，白寶女言：『四兵已集，宜知是時。』	373. “The army general treasure then assembled the four armies and said to the woman treasure, ‘The four armies have assembled. Let us know when it’s time.’
於是，寶女將八萬四千婇女，四兵導從，詣金多隣園，大眾震動，聲聞于王，王聞聲已，臨牕而觀，寶女即前，戶側而立。	374. “The woman treasure led the 84,000 maidens. With the four armies in the front and rear, they went to a golden tāla tree park. That great assembly shook the ground, and the sound reached the King. He was sitting next to a window and looked out when he heard them. The woman treasure came forward and stood at the door.
「時，王見女，尋告之曰：『汝止勿前，吾將出觀。』時，善見王起頗梨座，出大正樓，下正法殿，與玉女寶詣多隣園，就座而坐。	375. “Upon seeing her, the King immediately told her, ‘Stop, don’t go any further. I’ll come out to see you.’ King Mahāsudarśana rose from his crystal seat, emerged from his great, correct tower, came down from the correct Dharma hall, and accompanied the beautiful woman treasure to the tāla tree park. Once there, they prepared seats and sat down.
時，善見王容顏光澤有踰於常，善賢寶女即自念言：『今者大王色勝於常，是何異瑞？』	376. “King Mahāsudarśana’s countenance was more radiant than usual. His noble woman treasure thought, ‘Now, the Great King’s appearance is better than usual. What does this portend?’
時，女尋白大王：『今者顏色異常，將非異瑞，欲捨壽耶？今此八萬四千象，白象寶為第一。金銀交飾，珞用寶珠，自王所有，願少留意，共相娛樂，勿便捨壽，孤棄萬民。	377. “She then said to the Great King, ‘Your countenance is [better than] usual now. Is this a sign of some change? Are you going to discard your life? Now, the white elephant treasure is the best of the 84,000 elephants that are decorated with gold and silver and wear jewels. They are the King’s own possessions. Please stop and consider this for a moment. Enjoy being with them; don’t be so ready to discard your life and forsake the people.
又八萬四千馬，力馬王為第一；八萬四千車，輪寶為第一；八萬四千珠，神珠寶第一；八萬四千女，玉女寶第一；八萬四千居士，居士寶第一；八萬四千剎利，主兵寶第一；八萬四千城，拘尸城第一；八萬四千殿，正法殿第一；八萬四千樓，大正樓第一；八萬四千座，寶飾第一；八萬四千億衣，柔軟第一；八萬四千種食，味味珍異。凡此眾寶，皆王所有，願少留意，共相娛樂，勿便捨壽，孤棄萬民。』	378. “‘There’s also the powerful horse king who is the best of 84,000 horses … the wheel treasure that’s the best of 84,000 chariots …. the magic jewel treasure that’s the best of 84,000 jewels … the beautiful woman treasure who’s the best of 84,000 women … the householder treasure who’s the best of 84,000 householders … the army general treasure who’s the best of 84,000 warriors … Kuśavātī is the best of 84,000 cities … the correct Dharma hall is the best of 84,000 halls … the great, correct tower is the best of 84,000 towers … the treasure ornamented [seat] is the best of 84,000 seats … the softest [clothing] is the best of 84,000 garments … You have 84,000 kinds of food that have unique flavors. All these many treasures are the King’s possessions. Please stop and consider this for a moment. Enjoy being with them; don’t be so ready to discard your life and forsake the people.’
「時，善見王答寶女曰：『自汝昔來恭奉於我，慈柔敬順，言無麤漏今者何故，乃作此語？』	379. “King Mahāsudarśana answered the woman treasure, ‘Your service to me up until now has been kind and dutiful. Your words were never crude. Why is it now that you say this?’
女白王曰：『不審所白有何不順？』	380. “The woman treasure said to the King, ‘I don’t understand. Did I say something disagreeable?’
王告女曰：『汝向所言：象馬、寶車、金輪、宮觀、名服、餚饍，斯皆無常，不可久保，而勸我留，豈是順耶？』	381. “The King told the woman treasure, ‘You speak of such things as elephants, horses, jewels, chariots, golden wheels, halls, towers, names of garments, and delicious food. These things are impermanent. They don’t last that long, but you exhort me to stay. How’s that agreeable?’
女白王言：『不審慈順當何以言？』	382. “The woman treasure said to the King, ‘I don’t understand. What words would be kind and agreeable?’
王告女曰：『汝若能言：象馬、寶車、金輪、宮觀、名服、餚饍，斯皆無常，不可久保，願不戀著，以勞神思。所以然者？王命未幾當就後世，夫生有死，合會有離，何有生此而永壽者？宜割恩愛以存道意，斯乃名曰敬順言也。』	383. “The King told her, ‘Suppose you were to say: “Elephants, horses, jewels, chariots, golden wheels, halls, towers, names of garments, and delicious foods are all impermanent and not long-lasting. Please don’t be attached to them. It’s tiresome to the spirit. Why is that? There isn’t much left of the King’s life before he goes to the next life. What’s born has its death, and those who come together have their separation. How can something that’s born have an eternal life? It’s best to cut off affections and live wishing for awakening.” These words I would called agreeable.’
「阿難，時，玉女寶聞王此教，悲泣號啼，捫淚而言：『象馬、寶車、金輪、宮觀、名服、餚饍，斯皆無常，不可久保，願不戀著，以勞神思。所以然者？王壽未幾當就後世，夫生有死，合會有離，何有生此而永壽者？宜割恩愛以存道意。』	384. “Ānanda, when she heard the King’s instruction, the beautiful woman treasure cried and wept. Wiping her tears, she said, ‘Elephants, horses, jewels, chariots, golden wheels, halls, towers, names of garments, and delicious foods are all impermanent and not long-lasting. Please don’t be attached to them. It’s tiresome to the spirit. Why is that? There isn’t much left of the King’s life before he goes to the next life. What’s born has its death, and those who come together have their separation. How can something that’s born have an eternal life? It’s best to cut off affections and live wishing for awakening.’
「阿難，彼玉女寶撫此言頃，時，善見王忽然命終，猶如壯士美飯一飡，無有苦惱，魂神上生第七梵天。其王善見死七日後，輪寶、珠寶自然不現，象寶、馬寶、玉女寶、居士寶、主兵寶同日命終，城池、法殿、樓觀、寶飾、金多隣園，皆變為土木。」	385. “Ānanda, that beautiful woman treasure was touched by these words for a moment before King Mahāsudarśana suddenly died. Like a young man taking a bite of a delicious meal, [he passed away] without any pain or hardship. His spirit was born up in the seventh Brahma Heaven. Seven days after King Mahāsudarśana died, the wheel treasure and jewel treasure spontaneously disappeared, and the lives of the elephant treasure, horse treasure, beautiful woman treasure, householder treasure, and army general treasure ended on the same day. The city, lakes, Dharma hall, lookout tower, precious decorations, and tāla tree parks all became [ordinary] land and trees.”
佛告阿難：「此有為法，無常變易，要歸磨滅，貪欲無厭，消散人命，戀著恩愛，無有知足。唯得聖智，諦見道者，爾乃知足。	386. The Buddha told Ānanda, “This conditioned state is impermanent and liable to change. It’s certain to erode away, but greed and desire are tireless. A man’s life is squandered on his attachments and affections, without any satisfaction. Satisfaction comes only by attaining noble wisdom and truly seeing this path.
阿難，我自憶念，曾於此處六返，作轉輪聖王，終措骨於此。今我成無上正覺，復捨性命，措身於此，自今已後，生死永絕，無有方土，措吾身處，此最後邊，更不受有。」	387. “Ānanda, I recall myself being in this situation in the past. I became a noble wheel-turning king six times, and their bones were interred here when they died. Now, I’ve achieved the unsurpassed, perfect awakening. Once again, I’ve discarded my life, and my body will be interred here. But from this time on, my births and deaths are forever ended. There won’t be another place where my body will be interred. This one being the very last, I won’t be subject to another existence.”
	33. A Visit by the Mallas
爾時，世尊在拘尸那竭城本所生處，娑羅園中雙樹間，臨將滅度，告阿難曰：「汝入拘尸那竭城，告諸末羅：『諸賢！當知如來夜半於娑羅園雙樹間當般涅槃，汝等可往諮問所疑，面受教誡，宜及是時，無從後悔。』」	388. The Bhagavān remained in his homeland of Kuśinagara between a pair of trees in the sal forest. When his nirvāṇa was imminent, he told Ānanda, “Go to Kuśinagara and tell the Mallas, ‘Gentlemen, you should know that the Tathāgata will parinirvāṇa between a pair of trees in the sal forest in the middle of the night. You may go and ask question about what doubts you have and receive personal instruction from him. This is a good time to do it. Those who don’t go may regret it later.’”
是時，阿難受佛教已，即從座起，禮佛而去。與一比丘埀淚而行，入拘尸城，見五百末羅以少因緣，集在一處。	389. Accepting the Buddha’s instructions, Ānanda rose from his seat, bowed to the Buddha, and departed. Accompanied by another monk, they walked with tears streaming down their faces. When they entered Kuśinagara, they saw 500 Mallas who had gathered in one place for some minor reason.
時，諸末羅見阿難來，即起作禮，於一面立，白阿難言：「不審尊者今入此城，何甚晚暮，欲何作為？」	390. Seeing Ānanda approach, the Mallas rose, bowed to him, and stood to one side. They said to Ānanda, “We don’t understand why venerables would come into the city at night. What are you doing here?”
阿難垂淚言：「吾為汝等，欲相饒益，故來相告。卿等當知，如來夜半當般涅槃，汝等可往諮問所疑，面受教誡，宜及是時，無從後悔。」	391. With tears streaming, Ānanda said, “I wanted to benefit all of you, so I’ve come to tell you this, ‘You should know that the Tathāgata will parinirvāṇa in the middle of the night. You can go and ask about what doubts you have and receive personal instruction from him. This is a good time to do it. Those who don’t go may regret it later.’”
時，諸末羅聞是言已，舉聲悲號，宛轉躃地，絕而復甦，譬如大樹根拔，枝條摧折，同舉聲言：「佛取滅度，何其駛哉！佛取滅度，何其速哉！群生長衰，世間眼滅。」	392. When the Mallas heard what he said, they lamented loudly. They twisted, turned, and fell to the ground. Some fainted and revived again, like a large tree with its root pulled up and limbs chopped off. They all shouted, “The Buddha has decided to be extinguished! How can it happen so soon? The Buddha has decided to be extinguished! How can it happen so fast? The multitude of beings will be in decline for a long time! The world will go blind!”
是時，阿難慰勞諸末羅言：「止！止！勿悲！天地萬物，無生不終，欲使有為而常存者，無有是處。佛不云乎？合會有離，生必有盡。」	393. Ānanda then consoled the Mallas, “Stop, stop! Don’t lament! There’s nothing born in heaven and earth and that doesn’t die. The desire for this conditioned life to last forever is impossible. Doesn’t the Buddha say, ‘What comes together also falls apart, and what’s born surely comes to an end?’”
時，諸末羅各相謂言：「吾等還歸，將諸家屬，并持五百張白疊，共詣雙樹。」	394. The Mallas said to each other, “Let’s go back home and bring our households and 500 bolts of white cloth to that pair of trees!”
時，諸末羅各歸舍已，將諸家屬，并持白疊，出拘尸城，詣雙樹間，至阿難所。阿難遙見，默自念言：「彼人眾多，若一一見佛，恐未周聞，佛先滅度。我今寧可使於前夜，同時見佛。」	395. After they had each returned home, they led their households carrying the white cloth to Kuśinagara. Arriving at that place between a pair of trees, they went to Ānanda. Ānanda saw them from afar and thought to himself, “That’s a lot of people. If they meet the Buddha individually, I’m afraid they wouldn’t all get a hearing before the Buddha’s extinguishment. Now, I’d better send them all at once to meet the Buddha early in the evening.”
即將五百末羅及其家屬，至世尊所，頭面禮足，在一面立，阿難前白佛言：「某甲某甲諸末羅等及其家屬，問訊世尊起居增損。」	396. He then led the 500 Mallas and their households to the Bhagavān. They bowed their heads at his feet and stood to one side. Ānanda then stood in front and introduced them to the Buddha: “So-and-so the Malla and his family has come to greet the Bhagavān and ask whether he’s doing well or not.”
佛報言：「勞汝等來，當使汝等壽命延長，無病無痛。」阿難乃能將諸末羅及其家屬，使見世尊。	397. The Buddha replied, “It’s good that all of you came. It will bring you long life without illness or pain.” Ānanda then brought the Mallas and their households forward to meet the Bhagavān.
時，諸末羅頭面禮足，於一面坐。爾時，世尊為說無常，示教利喜。時，諸末羅聞法歡喜，即以五百張疊，奉上世尊，佛為受之，諸末羅即從座起，禮佛而去。	398. The Mallas bowed their heads at his feet and sat to one side. The Bhagavān then taught them about impermanence, teaching, instructing, profiting, and delighting them. The Mallas listened to the Dharma and rejoiced. They then offered their 500 bolts of white cloth to the Bhagavān, and the Buddha accept them. The Mallas then rose from their seats, bowed to the Buddha, and departed.
	34. The Liberation of Subhadra
是時，拘尸城內，有一梵志，名曰須跋，年百二十，耆舊多智，聞沙門瞿曇今夜於雙樹間當取滅度，自念言：「吾於法有疑，唯有瞿曇能解我意，今當及時自力而行。」	399. There was a wanderer in Kuśinagara at the time named Subhadra. He was an 120-year-old elder with much wisdom. He heard that the ascetic Gautama was between a pair of trees that night and had decided to be extinguished. Subhadra thought, “I have some doubts about the Dharma that only Gautama could explain for me. Now would be the time to muster my strength and walk there.”
即於其夜，出拘尸城，詣雙樹間，至阿難所，問訊已，一面立，白阿難曰：「我聞瞿曇沙門今夜當取滅度，故來至此，求一相見。我於法有疑，願見瞿曇，一決我意，寧有閑暇得相見不？」	400. That evening, he left Kuśinagara and arrived at that place between a pair of trees and went over to Ānanda. After exchanging greetings, he stood to one side and said to Ānanda, “I heard that the ascetic Gautama has decided to be extinguished tonight, so I’ve come here to seek a meeting with him. I have some doubts about the Dharma that I hope a meeting with Gautama will resolve for me. Would he some time to see me?”
阿難報言：「止！止！須跋！佛身有疾，無勞擾也。」	401. Ānanda replied, “Stop, Subhadra! Stop! The Buddha is physically ill and can’t be troubled.”
須跋固請，乃至再三：「吾聞如來時一出世，如優曇鉢花時時乃出，故來求現，欲決所疑，寧有閑暇暫相見不？」	402. Subhadra repeated his request three times, “I’ve heard that a Tathāgata appears in the world only as often as an udumbara flower does. I have some doubts about the Dharma that I hope [meeting Gautama] will resolve for me. Would he have some time to see me?”
阿難答如初：「佛身有疾，無勞擾也。」	403. Ānanda answered him as he did the first time: “The Buddha is physically ill and can’t troubled.”
時，佛告阿難：「汝勿遮止！聽使來入，此欲決疑，無嬈亂也，設聞我法，必得開解。」	404. The Buddha then said to Ānanda, “Don’t stop him. Allow him to approach. His desire to settle his doubts is no trouble to me. If he listens to my teaching, he’ll surely comprehend it.”
阿難乃告須跋：「汝欲覲佛，宜知是時。」	405. Ānanda told Subhadra, “If you want to meet the Buddha, it’s up to you when to go.”
須跋即入，問訊已，一面坐，而白佛言：「我於法有疑，寧有閑暇一決所滯不？」	406. Subhadra then approached. After exchanging greetings, he sat to one side of the Buddha and said, “I have some doubts about the Dharma. Would you have some time to settle a problem for me?”
佛言：「恣汝所問。」	407. The Buddha said, “You may ask your question.”
須跋即問：「云何？瞿曇！諸有別眾，自稱為師，不蘭迦葉、末伽梨憍舍利、阿浮陀翅舍金披羅、波浮迦旃、薩若毘耶梨弗、尼揵子，此諸師等，各有異法，瞿曇沙門能盡知耶？不盡知耶？」	408. Subhadra asked, “How is it, Gautama, that there are these different groups who declare their teachers to be Pūraṇa Kāśyapa, Maskalī Gośālīputra, Ajita Keśakambala, Kakuda Kātyāyana, Saṃjayin Vairūṭīputra, and Nirgrantha Jñātiputra. These teachers each have different teachings. Does the ascetic Gautama know them all or not all of them?”
佛言：「止！止！用論此為，吾悉知耳。今當為汝說深妙法，諦聽！諦聽！善思念之。」	409. The Buddha said, “Stop, stop! What’s the use of just discussing whether I know them all? I will teach you the profound and sublime Dharma now. Listen closely! Listen closely and consider it well!”
須跋受教，佛告之曰：「若諸法中，無八聖道者，則無第一沙門果，第二、第三、第四沙門果。須跋！以諸法中有八聖道故，便有第一沙門果，第二、第三、第四沙門果。須跋！今我法中有八聖道，有第一沙門果，第二、第三、第四沙門果，外道異眾無沙門果。」	410. Subhadra accepted his teaching. The Buddha told him, “If the noble eightfold path is absent from a teaching, then the first fruit of the ascetic won’t exist, nor the second … third … fourth fruit of the ascetic. Subhadra, when the noble eightfold path is present in a teaching, the first fruit of the ascetic will exist, as will the second … third … fourth fruit of the ascetic. Subhadra, the noble eightfold path is present in my teaching, and it has the first fruit of the ascetic, and the second … third … fourth fruit of the ascetic. These other religious groups don’t have these fruits of the ascetic.”
爾時，世尊為須跋而說頌曰：	411. The Bhagavān then spoke to Subhadra in verse:
「我年二十九，出家求善道；須跋我成佛，今已五十年。	“When I was twenty-nine, I left home to pursue the good path. Subhadra, since I became a Buddha, It’s now been fifty years.
戒定智慧行，獨處而思惟；今說法之要，此外無沙門。」	I practiced precepts, samādhi, and wisdom, Living alone and contemplating. Now, I teach the essential Dharma; Those other teachings have no ascetics.”
佛告須跋：「若諸比丘皆能自攝者，則此世間羅漢不空。」	412. The Buddha told Subhadra, “If the monks keep themselves collected, then this world won’t be empty of arhats.”
是時，須跋白阿難言：「諸有從沙門瞿曇已行梵行，今行、當行者，為得大利。阿難，汝於如來所修行梵行，亦得大利，我得面覲如來，諮問所疑，亦得大利。今者，如來則為以弟子莂而別我已。」	413. Subhadra said to Ānanda, “Those who have practiced the religious life under the ascetic Gautama, who are practicing it, and who will practice it obtain a great benefit from it. Ānanda, you’ve practiced the religious life under the ascetic Gautama and obtained great benefit from it. Having gotten a personal meeting with the Tathāgata to ask about my doubts, I’ve also obtained great benefit from it. Now, the Tathāgata has given his assurance about his disciples in discerning this for me!”
即白佛言：「我今寧得於如來法中出家受具戒不？」	414. He then said to the Buddha, “I’d better leave home now and accept the full precepts in the Tathāgata’s Dharma.”
佛告須跋：「若有異學梵志於我法中修梵行者，當試四月，觀其人行，察其志性，具諸威儀無漏失者，則於我法得受具戒。須跋！當知在人行耳。」	415. The Buddha told Subhadra, “If a wanderer from another training [wishes to] cultivate the religious life in my Dharma, they are tested for four months to observe their conduct and scrutinize their temperament. Someone whose observances are complete without omission is then given the full precepts in my Dharma. Subhadra, it’s simply to know how a person acts.”
須跋復白言：「外道異學於佛法中當試四月，觀其人行，察其志性，具諸威儀無漏失者，乃得具戒。今我能於佛正法中四歲使役，具諸威儀，無有漏失，乃受具戒。」	416. Subhadra again said, “Those from other religions and trainings will be tested for four months in the Buddha’s Dharma to observe their conduct and scrutinize their temperament. Those whose observances are complete without omission are given the full precepts. I would wait for four years in the Buddha’s Dharma with my observances complete and without any omissions to receive the full precepts.”
佛告須跋：「我先已說在人行耳。」	417. The Buddha told Subhadra, “As I said before, it’s simply to know how a person acts.”
於是，須跋即於其夜，出家受戒，淨修梵行，於現法中，自身作證：生死已盡，梵行已立，所作已辦，得如實智，更不受有。時，夜未久，即成羅漢，是為如來最後弟子，便先滅度而佛後焉。	418. That night, Subhadra left home, accepted the precepts, and purely cultivated the religious life. In the present life, he personally realized: “Birth and death have ended, the religious life has been established, and the task has been accomplished. I’ve obtained true knowledge that I’ll not be subject to another existence.” It wasn’t long after that night that he became an arhat. He was the last of the Tathāgata’s disciples to be extinguished before the Buddha was.
	35. The Consolation of Ānanda
是時，阿難在佛後立，撫牀悲泣，不能自勝，歔欷而言：「如來滅度，何其駛哉！世尊滅度，何其疾哉！大法淪曀，何其速哉！群生長衰，世間眼滅，所以者何？我蒙佛恩，得在學地，所業未成，而佛滅度。」	419. Ānanda was leaning against his seat behind the Buddha and crying uncontrollably. Weeping, he said, “How quick the Tathāgata’s extinguishment is! How swift the Bhagavān’s extinguishment is! How fast the great Dharma falls into obscurity! The multitude of beings will decline for a long time! The world will go blind! Why is that? I’ve benefited from the Buddha’s favor and obtained this ground of training, but I have yet to accomplish the task, and the Buddha is going to be extinguished!”
爾時，世尊知而故問：「阿難比丘今為所在？」	420. The Bhagavān knew this, so he asked, “Where is the monk Ānanda?”
時，諸比丘白如來曰：「阿難比丘今在佛後撫牀悲泣，不能自勝，歔欷而言：『如來滅度，何其駛哉！世尊滅度，何其疾哉！大法淪曀，何其速哉！群生長衰，世間眼滅，所以者何？我蒙佛恩，得在學地，所業未成，而佛滅度。』」	421. The monks told the Tathāgata, “The monk Ānanda is leaning against his seat behind the Buddha and crying uncontrollably. Weeping, he says, ‘How quick the Tathāgata’s extinguishment is! How swift the Bhagavān’s extinguishment is! How fast the great Dharma falls into obscurity! The multitude of beings will decline for a long time! The world will go blind! Why is that? I’ve benefited from the Buddha’s favor and obtained this ground of training, but I have yet to accomplish the task, and the Buddha is going to be extinguished!’”
佛告阿難：「止！止！勿憂莫悲泣也。汝侍我以來，身行有慈，無二無量；言行有慈，意行有慈，無二無量。阿難，汝供養我，功德甚大，若有供養諸天、魔、梵、沙門、婆羅門，無及汝者。汝但精進，成道不久。」	422. The Buddha told Ānanda, “Stop, stop! Don’t be sad! Don’t cry! Since you’ve been serving me, your physical conduct has been kind, peerless, and measureless. Your verbal conduct has been kind … Your mental conduct has been kind, peerless, and measureless. Ānanda, you’ve given these offering to me, the merits of which are enormous. The offerings given to gods like Māra and Brahmā or to ascetics and priests aren’t comparable to yours. If you simply make an effort, it won’t be long before you achieve awakening.”
爾時，世尊告諸比丘：「過去諸佛給侍弟子亦如阿難，未來諸佛給侍弟子亦如阿難。然過去佛給侍弟子，語然後知；今我阿難，舉目即知：如來須是，世尊須是。此是阿難未曾有法，汝等持之。	423. The Bhagavān told the monks, “Buddhas of the past were served by disciples like Ānanda, and Buddhas in the future will be served by disciples like Ānanda. But the disciples who served Buddhas in the past understood them only after they were told. Now, my Ānanda understands when I raise my gaze: ‘The Tathāgata needs this; the Bhagavān needs that.’ This is Ānanda’s unprecedented quality. All of you, remember that.
轉輪聖王有四奇特未曾有法，何等四？聖王行時，舉國民庶皆來奉迎，見已歡喜，聞教亦喜，瞻仰威顏，無有厭足。轉輪聖王若住、若坐，及與臥時，國內臣民盡來王所，見王歡喜，聞教亦喜，瞻仰威顏，無有厭足，是為轉輪聖王四奇特法。	424. “A noble wheel-turning king has four exceptional and unprecedented qualities. What are the four? [1] When the noble king travels, he uplifts the multitude of people, who look up to him. They rejoice when they see him, and they’re glad to hear his instruction. They look up at his majestic countenance without tiring of seeing it. When the noble wheel-turning king [2] stands … [3] sits … [4] lies down, the country’s ministers and people all come to the King. They rejoice when they see him, they’re glad to hear his instruction. They look at his majestic countenance without tiring of seeing it. These are four exceptional qualities of a noble wheel-turning king.
今我阿難亦有此四奇特之法，何等四？阿難默然入比丘眾，眾皆歡喜，為眾說法，聞亦歡喜，觀其儀容，聽其說法，無有厭足。復次，阿難默然至比丘尼眾中、優婆塞眾中、優婆夷眾中，見俱歡喜，若與說法，聞亦歡喜，觀其儀容，聽其說法，無有厭足，是為阿難四未曾有奇特之法。」	425. “Now, my Ānanda also has these four exceptional qualities. What are the four? [1] Ānanda quietly enters a group of monks, and that assembly rejoices. He teaches Dharma for that assembly, and they rejoice when they hear it. They observe his composure and listen to his Dharma teaching without tiring of him. Furthermore, Ānanda quietly goes to [2] an assembly of nuns … [3] assembly of laymen … [4] assembly of laywomen, and they rejoice when they see him. If he gives them a Dharma teaching, they rejoice when they hear it. They observe his composure and listen to his Dharma teaching without tiring of him. These are Ānanda’s four unprecedented and exceptional qualities.”
	36. Ānanda’s Questions
爾時，阿難偏露右肩，右膝著地，而白佛言：「世尊！現在四方沙門耆舊多智，明解經律，清德高行者來覲世尊，我因得禮敬，親覲問訊。佛滅度後，彼不復來，無所瞻對，當如之何？」	426. Ānanda then bared his right shoulder and knelt on his right knee. He said to the Buddha, “Bhagavān, there are presently ascetic elders with much knowledge and who clearly understand the discourses and discipline. When those of pure virtue and exceptional conduct come to meet with the Bhagavān, I receive their reverence and personally meet and exchange greetings with them. After the Buddha’s extinguishment, they won’t come anymore, and I won’t have any meetings with his counterparts. How will it be the same?”
佛告阿難：「汝勿憂也。諸族姓子常有四念，何等四？一曰念佛生處，歡喜欲見，憶念不忘，生戀慕心。二曰念佛初得道處，歡喜欲見，憶念不忘，生戀慕心。三曰念佛轉法輪處，歡喜欲見，憶念不忘，生戀慕心。四曰念佛般泥洹處，歡喜欲見，憶念不忘，生戀慕心。	427. The Buddha told Ānanda, “Don’t be sad! Our kinsmen will always have four things they’ll remember. What are the four? First, they’ll remember the Buddha’s birthplace. Rejoicing and wanting to see it, remembering and not forgetting it, they’ll think of it fondly. Second, they’ll remember where the Buddha first awakened. Rejoicing and wanting to see it, remembering and not forgetting it, they’ll think of it fondly. Third, they’ll remember where the Buddha turned the Dharma wheel. Rejoicing and wanting to see it, remembering and not forgetting it, they’ll think of it fondly. Fourth, they’ll remember where the Buddha parinirvāṇa-ed. Rejoicing and wanting to see it, remembering and not forgetting it, they’ll think of it fondly.
「阿難，我般泥洹後，族姓男女念佛生時，功德如是。佛得道時，神力如是。轉法輪時，度人如是。臨滅度時，遺法如是。各詣其處，遊行禮敬諸塔寺已，死皆生天，除得道者。」	428. “Ānanda, after I parinirvāṇa, those kinsmen and kinswomen will remember, ‘The Buddha’s virtue was thus when he was born.’ ‘His miraculous abilities were thus when the Buddha attained awakening.’ ‘The people he liberated were thus when the Buddha turned the Dharma wheel.’ ‘His bestowal of the Dharma was thus when the Buddha was about to be extinguished.’ After visiting each of those places and traveling to pay homage at those shrines, they’ll all be born in heaven when they die, aside from those who attain awakening.”
佛告阿難：「我般涅槃後，諸釋種來，求為道者，當聽出家，授具足戒，勿使留難。諸異學梵志來求為道，亦聽出家受具足戒，勿試四月。所以者何？彼有異論，若小稽留，則生本見。」	429. The Buddha told Ānanda, “After I parinirvāṇa, those of the Śākya tribe who come seeking awakening should be permitted to leave home. Confer onto them the full precepts. Don’t refuse them. When wanderers from different trainings come seeking awakening, permit them to leave home, too. Confer onto them the full precepts, and don’t test them for four months. Why is that? They have different theories. If they are delayed a while, their old views will arise again.”
爾時，阿難長跪叉手，前白佛言：「闡怒比丘虜扈自用，佛滅度後，當如之何？」	430. Ānanda then knelt with his palms together in front of the Buddha. He said, “The monk Chanda is rude and obstinate. How shall we handle it after the Buddha’s extinguishment?”
佛告阿難：「我滅度後，若彼闡怒不順威儀，不受教誡，汝等當共行梵檀罰，勅諸比丘不得與語，亦勿往返教授從事。」	431. The Buddha told Ānanda, “After I parinirvāṇa, if that Chanda’s behavior isn’t agreeable and he doesn’t accept admonishment, then you all should give him the silent treatment. Order the monks not to speak with him, visit him, teach him, or do chores with him.”
是時，阿難復白佛言：「佛滅度後，諸女人輩未受誨者，當如之何？」	432. Ānanda again asked the Buddha, “After the Buddha parinirvāṇa-s, how should we handle women who come to receive instruction?”
佛告阿難：「莫與相見。」	433. The Buddha told Ānanda, “Don’t give them a [personal] meeting.”
阿難又白：「設相見者，當如之何？」	434. Ānanda again asked, “Supposing we do meet with them, how should it be handled?”
佛言：「莫與共語。」	435. The Buddha said, “Don’t talk with them [more than necessary].”
阿難又白：「設與語者，當如之何？」	436. Ānanda again asked, “Supposing we do have a conversation with them, how should it be handled?”
佛言：「當自撿心。阿難，汝謂佛滅度後，無復覆護，失所持耶？勿造斯觀，我成佛來所說經戒，即是汝護，是汝所持。	437. The Buddha said, “You should restrain yourself. Ānanda, are you saying that after the Buddha parinirvāṇa-s you won’t be guarded anymore? That you’ll lose what you rely on? Don’t form this view. I became a Buddha to teach the discourses and precepts. They will be your guardian and what you rely on.
「阿難，自今日始，聽諸比丘捨小小戒，上下相呼，當順禮度，斯則出家敬順之法。」	438. “Ānanda, starting today, I permit the monks to dispense with the minor rules. When the senior and junior monks call each other, they should follow the rules of propriety. This way, those who’ve left home will be dutiful.”
	37. The Buddha’s Last Words
佛告諸比丘：「汝等若於佛、法、眾有疑，於道有疑者，當速諮問，宜及是時，無從後悔，及吾現存，當為汝說。」	439. The Buddha told the monks, “If you have any doubts about the Buddha, Dharma, and Saṅgha or doubts about the path, you should be quick to ask about them. Now is the time to do it. Those who don’t may regret it later. While I’m still here, I will explain these things for you.”
時，諸比丘默然無言。	440. The monks remained silent and didn’t say anything.
佛又告曰：「汝等若於佛、法、眾有疑，於道有疑，當速諮問，宜及是時，無從後悔，及吾現存，當為汝說。」	441. The Buddha again told them, “If you have any doubts about the Buddha, Dharma, and Saṅgha or doubts about the path, you should be quick to ask about them. Now is the time to do it. Those who don’t may regret it later. While I’m still here, I will explain these things for you.”
時，諸比丘又復默然。	442. The monks again remained quiet.
佛復告曰：「汝等若自慚愧，不敢問者，當因知識，速來諮問，宜及是時，無從後悔。」	443. The Buddha again said, “If you don’t dare ask questions because you’re embarrassed, you should have someone you know quickly come and ask for you. Now is the time to do it. Those who don’t may regret it later.”
時，諸比丘又復默然。	444. Again, the monks remained quiet.
阿難白佛言：「我信此眾皆有淨信，無一比丘疑佛、法、眾，疑於道者。」	445. Ānanda said to the Buddha, “I believe this is an assembly of pure faith. Not one of these monks doubts the Buddha, Dharma, and Saṅgha or the path.”
佛告阿難：「我亦自知今此眾中最小比丘皆見道迹，不趣惡道，極七往返，必盡苦際。」爾時，世尊即記莂千二百弟子所得道果。	446. The Buddha told Ānanda, “I know it myself, too, that the most junior of monks in this assembly sees the path. They aren’t headed for an unpleasant destiny, and they’re sure to reach the end of suffering in no more than seven rebirths.” It was then that the Bhagavān gave his assurance to 1,200 disciples that they would attain the fruit of the path.
時，世尊披鬱多羅僧，出金色臂，告諸比丘：「汝等當觀如來時時出世，如優曇鉢花時一現耳。」	447. The Bhagavān then pulled down his upper garment to expose one of his golden arms. He then told the monks, “You should observe that a Tathāgata appears in the world only as often as an udumbara flower does!”
爾時，世尊重觀此義，而說偈言：	448. The Bhagavān then restated his meaning in verse:
「右臂紫金色，佛現如靈瑞；去來行無常，現滅無放逸。	“With his right arm’s purple gold, The Buddha appears like an udumbara. Past and future actions are impermanent, They are ceased in the present with care.
「是故，比丘！無為放逸，我以不放逸故，自致正覺，無量眾善，亦由不放逸得，一切萬物無常存者，此是如來末後所說。」	449. “Therefore, monks, don’t be careless! Because I wasn’t careless, I brought about perfect awakening and measureless virtues myself. It was also from carefulness that I realized the impermanent existence of all things. This is the Tathāgata’s final teaching.”
	38. The Buddha Parinirvāṇa-s
於是，世尊即入初禪定，從初禪起，入第二禪；從第二禪起，入第三禪；從第三禪起，入第四禪；從四禪起，入空處定；從空處定起，入識處定；從識處定起，入不用定；從不用定起，入有想無想定；從有想無想定起，入滅想定。	450. The Bhagavān then entered the first dhyāna. Emerging from the first dhyāna, he entered the second dhyāna. Emerging from the second dhyāna, he entered the third dhyāna. Emerging from the third dhyāna, he entered the fourth dhyāna. Emerging from the fourth dhyāna, he entered the abode of space samādhi. Emerging from the abode of space samādhi, he entered the abode of awareness samādhi. Emerging from the abode of awareness samādhi, he entered the abode of nothingness samādhi. Emerging from the abode of nothingness samādhi, he entered the abode with and without conception samādhi. Emerging from the abode with and without conception samādhi, he entered the cessation of conception samādhi.
是時，阿難問阿那律：「世尊已般涅槃耶？」	451. Ānanda then asked Aniruddha, “Has the Bhagavān parinirvāṇa-ed?”
阿那律言：「未也，阿難，世尊今者在滅想定。我昔親從佛聞，從四禪起，乃般涅槃。」	452. Aniruddha said, “Not yet, Ānanda. The Bhagavān is now in the samādhi of the cessation of conception. I once heard it personally from the Buddha that one parinirvāṇa-s when emerging from the fourth dhyāna.”
於時，世尊從滅想定起，入有想無想定；從有想無想定起，入不用定；從不用定起，入識處定；從識處定起，入空處定；從空處定起，入第四禪；從第四禪起，入第三禪；從三禪起，入第二禪；從二禪起，入第一禪；從第一禪起，入第二禪；從二禪起，入第三禪；從三禪起，入第四禪；從四禪起，佛般涅槃。	453. The Bhagavān then emerged from the samādhi of the cessation of conception and entered the samādhi of the abode with and without conception. Emerging from the samādhi of the abode with and without conception, he entered the samādhi of the abode of nothingness. Emerging from the samādhi of the abode of nothingness, he entered the samādhi of the abode of awareness. Emerging from the samādhi of the abode of awareness, he entered the samādhi of the abode of space. Emerging from the samādhi of the abode of space, he entered the fourth dhyāna. Emerging from the fourth dhyāna, he entered the third dhyāna. Emerging from the third dhyāna, he entered the second dhyāna. Emerging from the second dhyāna, he entered the first dhyāna. Emerging from the first dhyāna, he entered the second dhyāna. Emerging from the second dhyāna, he entered the third dhyāna. Emerging from the third dhyāna, he entered the fourth dhyāna. Emerging from the fourth dhyāna, the Buddha parinirvāṇa-ed.
當於爾時，地大震動，諸天、世人皆大驚怖。諸有幽冥日月光明所不照處，皆蒙大明，各得相見，迭相謂言：「彼人生此！彼人生此！」其光普遍，過諸天光。	454. At that moment, there was a great earthquake that terrified the gods and the world’s people. A radiance brighter than sun or moon’s light lit up even places of complete darkness. The beings there saw each other in that great radiance. They said, “Other people live here! Other people live here!” That light was everywhere and greater than the light of the gods.
時，忉利天於虛空中，以文陀羅花、優鉢羅、波頭摩、拘摩頭、分陀利花散如來上，及散眾會。又以天末栴檀而散佛上，及散大眾。	455. The Trāyastriṃśa gods in the sky scattered mandara flowers and udumbara, padma, kumuda, and puṇḍarīka flowers on the Tathāgata and then on the assembly. The gods also scattered sandalwood powder on the Buddha and on the great assembly.
	39. Eulogies to the Buddha
佛滅度已，時，梵天王於虛空中以偈頌曰：	456. After the Buddha parinirvāṇa-ed, the King of the Brahmā Heaven spoke in verse from up in the sky:
「一切昏萌類，皆當捨諸陰；佛為無上尊，世間無等倫。	“All benighted living things Will discard their aggregates. The Buddha was the unsurpassed sage Who had no equal in the world.
如來大聖雄，有無畏神力；世尊應久住，而今般涅槃。」	The Tathāgata, the great noble hero, Had fearlessness and miraculous power. The Bhagavān should’ve remained longer, But now he has parinirvāṇa-ed.”
爾時，釋提桓因復作頌曰：	457. Śakra the Lord of Gods also composed a verse:
「陰行無有常，但為興衰法；生者無不死，佛滅之為樂。」	“Aggregates and actions aren’t permanent, They’re simply things that arise and pass away. There’s no one born who doesn’t die, The Buddha’s cessation of this is happiness.”
爾時，毘沙門王復作頌曰：	458. King Vaiśravaṇa also composed a verse:
「福樹大叢林，無上福娑羅；受供之良田，雙樹間滅度。」	“Trees of fortune in a great forest, Unsurpassed is the fortune of the sal. The Excellent Field accepted offerings And was extinguished between two trees.”
爾時，阿那律復作頌曰：	459. Aniruddha also composed a verse:
「佛以無為住，不用出入息；本由寂滅來，靈曜於是沒。」	“Residing in the unconditioned, The Buddha breathes no more. Having come from quiescence, His spiritual brilliance has disappeared.”
爾時，梵摩那比丘復作頌曰：	460. The monk Upamāna also composed a verse:
「不以懈慢心，約己修上慧；無著無所染，離愛無上尊。」	“It wasn’t with a negligent attitude That he cultivated the higher wisdom. Unattached and stained by nothing, The unsurpassed sage renounced love.”
爾時，阿難比丘復作頌曰：	461. The monk Ānanda also composed a verse:
「天人懷恐怖，衣毛為之竪；一切皆成就，正覺取滅度。」	“Gods and humans felt fearful, Had goosebumps under their clothes. When all was accomplished, The Perfectly Awakened was extinguished.”
爾時，金毘羅神復作頌曰：	462. The spirit Kumbhīra also composed a verse:
「世間失覆護，群生永盲冥；不復覩正覺，人雄釋師子。」	“The world has lost its guardian, The masses left forever blind in the dark. No more will they see the Perfectly Awakened, The hero of humans, and lion of the Śākyas!”
爾時，密迹力士復作頌曰：	463. Vajrapāṇi also composed a verse:
「今世與後世，梵世諸天人；更不復覩見，人雄釋師子。」	“In the present life and the next, The Brahma world gods and humans Will never again look upon The hero of humans and lion of the Śākyas!”
爾時，佛母摩耶復作頌曰：	464. The Buddha’s mother Māyā also composed a verse:
「佛生樓毘園，其道廣流布；還到本生處，永棄無常身。」	“The Buddha was born in Lumbini Park, And his path was wide and flowing. He returned to his homeland And discarded this impermanent body forever.”
爾時，雙樹神復作頌曰：	465. The spirit between that pair of trees also composed a verse:
「何時當復以，非時花散佛；十力功德具，如來取滅度。」	“What season is this again? Untimely flowers are scattered on the Buddha! Possessing the virtue of the ten powers, The Tathāgata chose extinguishment.”
爾時，娑羅園林神復作頌曰：	466. The spirit of the sal forest also composed a verse:
「此處最妙樂，佛於此生長；即此轉法輪，又於此滅度。」	“This is a land of marvelous delight, For this is where the Buddha grew up. Then, he turned the Dharma wheel And went on to this extinguishment.”
爾時，四天王復作頌曰：	467. The four god kings also composed a verse:
「如來無上智，常說無常論；解群生苦縛，究竟入寂滅。」	“The Tathāgata with unsurpassed wisdom Always taught the theory of impermanence. He freed the masses from their bonds of suffering, And finally entered quiescence.”
爾時，忉利天王復作頌曰：	468. The King of the Trāyastriṃśa Heaven also composed a verse:
「於億千萬劫，求成無上道；解群生苦縛，究竟入寂滅。」	“For hundreds of thousands of millions of eons, He sought to achieve the unsurpassed path. He freed the masses from their bonds of suffering, And finally entered quiescence.”
爾時，焰天王復作頌曰：	469. The King of the Yama Heaven also composed a verse:
「此是最後衣，纏裹如來身；佛既滅度已，衣當何處施。」	“This was the final robe Wrapped around the Tathāgata’s body. The Buddha has been extinguished, So where will his robe be donated?”
爾時，兜率陀天王復作頌曰：	470. The King of the Tuṣita Heaven also composed a verse:
「此是末後身，陰、界於此滅；無憂無喜想，無復老死患。」	“This was his final body, His aggregates and elements have ceased. Without sorrowful or joyful notions, He’s no longer troubled by old age and death.”
爾時，化自在天王復作頌曰：	471. The King of the Nirmāṇarati Heaven also composed a verse:
「佛於今後夜，偃右脇而臥；於此娑羅園，釋師子滅度。」	“This was the Buddha’s last night Lying there on his right side. Here in the sal tree forest, The lion of the Śākyas is extinguished.”
爾時，他化自在天王復作頌曰：	472. The King of the Paranirmitavaśavartin also composed a verse:
「世間永衰冥，星王月奄墜；無常之所覆，大智日永翳。」	“The world is forever decaying in darkness, The king of stars, the moon, has suddenly set. Obscured by impermanence, The great wisdom sun is forever blotted out.”
爾時，異比丘而作頌曰：	473. A certain monk also composed verses:
「是身如泡沫，危脆誰當樂？佛得金剛身，猶為無常壞。	“This body being like a foam bubble, How will something so fragile be happy? The Buddha had attained the vajra body, Which still was impermanent and changing.
諸佛金剛體，皆亦歸無常；速滅如少雪，其餘復何冀？」	The vajra bodies of buddhas All return to impermanence, too. They cease quickly like a little snow; Why hope for anything else to remain?”
	40. Paying Last Respects
佛般涅槃已。時，諸比丘悲慟殞絕，自投於地，宛轉號咷，不能自勝，歔欷而言：「如來滅度，何其駛哉！世尊滅度，何其疾哉！大法淪翳，何其速哉！群生長衰，世間眼滅。	474. The Buddha had parinirvāṇa-ed. The monks lamented his death. They threw themselves to the ground, twisting and crying loudly. They couldn’t control themselves. Sobbing, they said, “How quick the Tathāgata’s extinguishment was! How swift the Bhagavān’s extinguishment was! How fast the great Dharma falls into obscurity! The multitude of beings will decline for a long time! The world will go blind!”
「譬如大樹根拔，枝條摧折。又如斬蛇，宛轉迴遑，莫知所奉。」時，諸比丘亦復如是，悲慟殞絕，自投於地，宛轉號咷，不能自勝，歔欷而言：「如來滅度，何其駛哉！世尊滅度，何其疾哉！大法淪翳，何其速哉！群生長衰，世間眼滅。」	475. They were like a large tree pulled up by the roots with its branches chopped off. They were like a cut snake that twists, turns, and writhes in a frenzy, not knowing where to go. The monks were likewise as they lamented his death. They threw themselves to the ground, twisting and crying loudly. They couldn’t control themselves. Sobbing, they said, “How quick the Tathāgata’s extinguishment was! How swift the Bhagavān’s extinguishment was! How fast the great Dharma falls into obscurity! The multitude of beings will decline for a long time! The world will go blind!”
爾時，長老阿那律告諸比丘：「止！止！勿悲，諸天在上，儻有恠責。」	476. The elder Aniruddha then told the monks, “Stop, stop! Don’t cry! There are gods above us. They might consider it strange and fault you for it!”
時，諸比丘問阿那律：「上有幾天？」	477. The monks asked Aniruddha, “How many gods are there above us?”
阿那律言：「充滿虛空，豈可計量？皆於空中徘徊騷擾，悲號躃踊，埀淚而言：『如來滅度，何其駛哉？世尊滅度，何其疾哉？大法淪翳，何其速哉？群生長衰，世間眼滅。	478. Aniruddha said, “They fill the sky. Who could count them all? They are roaming around the sky, distraught, crying, and beating their breasts. With tears streaming, they say, ‘How quick the Tathāgata’s extinguishment was! How swift the Bhagavān’s extinguishment was! How fast the great Dharma falls into obscurity! The multitude of beings will decline for a long time! The world will go blind!’
譬如大樹根拔，枝條摧折，又如斬蛇，宛轉迴遑，莫知所奉。』是時，諸天亦復如是，皆於空中徘徊騷擾，悲號躃踊，埀淚而言：『如來滅度，何其駛哉！世尊滅度，何其疾哉！大法淪翳，何其速哉！群生長衰，世間眼滅。』」	479. “They’re like a large tree pulled up by the roots with its branches chopped off. They’re like a cut snake that twists, turns, and writhes in a frenzy, not knowing where to go. The gods are likewise. They’re roaming around the sky, distraught, crying, and beating their breasts. With tears streaming, they say, ‘How quick the Tathāgata’s extinguishment was! How swift the Bhagavān’s extinguishment was! How fast the great Dharma falls into obscurity! The multitude of beings will decline for a long time! The world will go blind!’”
時，諸比丘竟夜達曉，講法語已，阿那律告阿難言：「汝可入城，語諸末羅：『佛已滅度，所欲施作，宜及時為。』」	480. The monks discussed the teaching throughout the night until daybreak. Aniruddha told Ānanda, “Perhaps you should go to the city and tell the Mallas, ‘The Buddha has been extinguished. If you’d like to give offerings, now would be a good time to do it.’”
是時，阿難即起，禮佛足已，將一比丘，涕泣入城，遙見五百末羅以少因緣，集在一處。諸末羅見阿難來，皆起奉迎，禮足而立，白阿難言：「今來何早？」	481. Ānanda got up, bowed at the Buddha’s feet, and then led another monk to the city, crying as they went. They saw a group of 500 Mallas gathered in one place for some minor reason. The Mallas saw Ānanda coming and they got up to watch him approached. After bowing at his feet and standing aside, they said to Ānanda, “Why have you come this morning?”
阿難答言：「我今為欲饒益汝故，晨來至此。汝等當知：如來昨夜已取滅度，汝欲施作，宜及時為。」	482. Ānanda replied, “Now, I’ve come here to benefit all of you. You should know that the Tathāgata was extinguished last night. If you’d like to give offerings, now is a good time to do it.”
時，諸末羅聞是語已，莫不悲慟，捫淚而言：「一何駛哉！佛般涅槃。一何疾哉！世間眼滅。」	483. After hearing him say this, all the Mallas lamented loudly. Wiping their tears, they said, “The Buddha parinirvāṇa-ed so fast! The world went blind so swiftly!”
阿難報曰：「止！止！諸君勿為悲泣，欲使有為不變易者，無有是處。佛已先說：『生者有死，合會有離；一切恩愛，無常存者。』」	484. Ānanda responded, “Stop, stop! Gentlemen, don’t cry! The desire for this conditioned life to not change is impossible. As the Buddha said before, ‘What’s born has its death, and what comes together also falls apart. All that we love is impermanent.’”
時，諸末羅各相謂言：「宜各還歸，辦諸香花及眾伎樂，速詣雙樹，供養舍利。竟一日已，以佛舍利置於牀上，使末羅童子舉牀四角，擎持幡蓋，燒香散華，伎樂供養，入東城門，遍諸里巷，使國人民皆得供養；然後出西城門，詣高顯處而闍維之。」	485. The Mallas then said to each other, “We each should return home, pick out fragrant flowers and musical instruments, and then go quickly to that pair of trees to give offerings to the Buddha’s remains! After a day, we’ll put his remains on a bed. Young Malla men will carry the bed at each corner. We’ll carry banners and parasols, burn incense, scatter flowers, and play music as offerings. We’ll enter the city’s east gate and pass through neighborhood after neighborhood so that people can give offerings. Afterward, we’ll exit through the west gate, take the bed to an elevated place, and cremate him there.”
時，諸末羅作此論已，各自還家，供辦香華及眾伎樂，詣雙樹間，供養舍利。竟一日已，以佛舍利置於牀上，諸末羅等眾來舉牀，皆不能勝。	486. Once they had had this discussion, the Mallas each returned to their homes and picked out fragrant flowers and musical instruments for their offerings. They then went to that place between a pair of trees to give offerings to the Buddha’s remains. After a day, his remains were placed on a bed, but when the Mallas [attempted to] lift the bed, none of them could manage it.
時，阿那律語諸末羅：「汝等且止！勿空疲勞，今者諸天欲來舉牀。」	487. Aniruddha then said to the Mallas, “Stop, all of you! Don’t exhaust yourselves needlessly. The gods are going to lift the bed.”
諸末羅曰：「天以何意，欲舉此牀？」	488. The Mallas asked, “What do the gods have in mind? They’re going to lift this bed?”
阿那律曰：「汝等欲以香花伎樂供養舍利，竟一日已，以佛舍利置於牀上，使末羅童子舉牀四角，擎持幡蓋，燒香散花，伎樂供養，入東城門，遍諸里巷，使國人民皆得供養；然後出西城門，詣高顯處而闍維之。	489. Aniruddha said, “You were going to give offerings of fragrant flowers and music to the Buddha’s remains. After a day, you would place the remains on a bed and have young Malla men carry it at each corner. You would carry banners and parasols, burn incense, scatter flowers, and play music as offerings. You then would enter the city’s east gate and pass through neighborhood after neighborhood so that people can make offerings. Afterward, you would exit through the west gate, take the bed to an elevated place, and cremate him there.
而諸天意欲留舍利七日之中，香花伎樂，禮敬供養；然後以佛舍利置於牀上，使末羅童子舉牀四角，擎持幡蓋，散花燒香，作眾伎樂，供養舍利。入東城門，遍諸里巷，使國人民皆得供養；然後出城北門，渡凞連禪河，到天冠寺而闍維之。是上天意，使牀不動。」	490. “But the gods wish to leave his remains here for seven days to give offerings of incense, flowers, and music and to pay our respects. Afterward, the Buddha’s remains will be placed on a bed. Young Malla men will carry the bed at each corner. You’ll carry banners and parasols, scatter flowers, burn incense, and play music as offerings to his remains. You’ll enter the city’s east gate and go through neighborhood after neighborhood so that people can give offerings. Afterward, you’ll exit through the north gate, ford the Nairañjanā River, and go to the Heavenly Crown Temple. He’ll be cremated there. This is what gods above want, so they are not allowing the bed to be moved.”
末羅曰：「諾！快哉斯言！隨諸天意。」	491. The Mallas said, “Oh, that sounds good! We’ll follow the wishes of the gods.”
時，諸末羅自相謂言：「我等宜先入城，街里街里，平治道路，掃灑燒香，還來至此，於七日中供養舍利。」	492. The Mallas then said to each other, “We should go to the city first and put the streets in the neighborhoods in order. We’ll sweep them and burn incense. Then, we can come back here to give offerings to his remains for seven days.”
時，諸末羅即共入城，街里街里，平治道路，掃灑燒香，訖已出城，於雙樹間，以香花伎樂供養舍利。訖七日已，時日向暮，舉佛舍利置於牀上，末羅童子奉舉四角，擎持幡蓋，燒香散花，作眾伎樂，前後導從，安詳而行。	493. The Mallas then went together to the city and put the streets in order, going from neighborhood to neighborhood. They swept up refuse and burned incense. When they were finished, they left the city and returned to the place between a pair of trees. They gave offerings of incense, flowers, and music to the Buddha’s remains. When the sun set after seven days had passed, they placed the Buddha’s remains on a bed. Young Malla men carried it at each corner. A crowd of Mallas carried banners and parasols, burned incense, scattered flowers, and played music. They followed the bed bearers in front and back, walking peacefully as they went.
時，忉利諸天以文陀羅花、優鉢羅花、波頭摩花、拘物頭花、分陀利花、天末栴檀散舍利上，充滿街路。諸天作樂，鬼神歌詠。	494. The Trāyastriṃśa gods scattered mandara flowers, utpala flowers, padma flowers, kumuda flowers, puṇḍarīka flowers, and heavenly sandalwood powder onto the Buddha’s remains, such that it filled up the roadway. The gods played music, and yakṣa spirits sang songs.
時，諸末羅自相謂言：「且置人樂，請設天樂供養舍利。」	495. The Mallas said to each other, “Let’s set aside our human music in favor of the music the gods are playing as offerings to the Buddha’s remains.”
於是，末羅奉牀漸進，入東城門，止諸街巷，燒香散花，伎樂供養。時，有路夷末羅女篤信佛道，手擎金花，大如車輪，供養舍利。	496. The Mallas carrying the bed made their way to the city and entered the east gate. They stopped at intersections, where they burned incense, scattered flowers, and played music as offerings. There was then the Malla woman *Royī who was a believer in the Buddha’s path. She carried a gold flower in her hand as large as a cartwheel, which she gave as an offering to his remains.
時，有一老母舉聲讚曰：「此諸末羅為得大利，如來末後於此滅度，舉國士民快得供養。」	497. There was an elderly grandmother who raised her voice in praise, “These Mallas will get a great reward! For the whole nation delights in giving the final offerings to the Tathāgata after his extinguishment!”
	41. The Buddha’s Funeral
時，諸末羅設供養已，出城北門，渡凞連禪河，到天冠寺，置牀於地，告阿難曰：「我等當復以何供養？」	498. After the Mallas had given their offerings, they left through the north gate, forded the Nairañjanā River, and went to Heavenly Crown Temple. They placed the bed on the ground and told Ānanda, “What else should we give as an offering?”
阿難報曰：「我親從佛聞，親受佛教，欲葬舍利者，當如轉輪聖王葬法。」	499. Ānanda responded, “I personally heard this from the Buddha, personally received this instruction from the Buddha: When we inter his remains, it should be as a noble wheel-turning king is interred.”
又問阿難：「轉輪聖王葬法云何？」	500. Again, they asked Ānanda, “How is a noble wheel-turning king interred?”
答曰：「聖王葬法，先以香湯洗浴其身，以新劫貝周遍纏身，五百張疊次如纏之，內身金棺，灌以麻油畢，舉金棺置於第二大鐵槨中，栴檀香槨次重於外，積眾名香，厚衣其上而闍維之。收拾舍利，於四衢道起立塔廟，表剎懸繒，使國行人皆見王塔，思慕正化，多所饒益。	501. He replied, “‘This is the way of interring a noble [wheel-turning] king: First, his body is bathed in fragrant water. He’s wrapped all around with fresh cotton. Next, he’s wrapped in 500 layers of cloth. His body is placed in a gold coffin and sesame oil is poured onto it. The gold coffin is lifted and placed in a second larger iron coffin. Sandalwood incense is next layered outside of that coffin. Firewood of many fragrances is piled on top of fine robes, and then he is cremated. When it’s done, his remains are placed in a shrine built at a crossroads. It’s exterior is hung with silks, and people from the country travel to see the Dharma king’s shrine. They think longingly about the correct teaching that benefited many people.
『阿難，汝欲葬我，先以香湯洗浴，用新劫貝周匝纏身，以五百張疊次如纏之。內身金棺，灌以麻油畢，舉金棺置於第二大鐵槨中，栴檀香槨次重於外，積眾名香，厚衣其上而闍維之。收撿舍利，於四衢道起立塔廟，表剎懸繒，使諸行人皆見佛塔，思慕如來法王道化，生獲福利，死得上天，除得道者。』」	502. “‘Ānanda, when you inter me, first bathe my body in fragrant water and then wrap it all around with fresh cotton. Wrap it in 500 layers of cloth, place my body inside a gold coffin and pour sesame oil on it. Lift the gold coffin and place it in a second larger iron coffin. Next, layer sandalwood incense on the outside of that coffin. Pile firewood of many fragrances on top of fine robes, and then cremate me. When it’s done, place my remains in a shrine built at a crossroads. Hang its exterior with silks, and have people from the country travel to see the Buddha’s shrine. They’ll think longingly about the Tathāgata, the Dharma king, and his awakened teaching. While they’re alive, they will get merits and rewards, and they’ll be born up in heaven when they die, aside from those who attain awakening.’”
時，諸末羅各相謂言：「我等還城，供辦葬具、香花、劫貝、棺槨、香油及與白疊。」	503. The Mallas then said to each other, “Let’s go back to the city and fetch the supplies for his interment, such as incense, flowers, cotton, coffins, fragrant oil, and white cloth.”
時，諸末羅即共入城，供辦葬具已，還到天冠寺，以淨香湯洗浴佛身，以新劫貝周匝纏身，五百張疊次如纏之。內身金棺，灌以香油，奉舉金棺置於第二大鐵槨中，栴檀木槨重衣其外，以眾名香而𧂐其上。	504. The Mallas then went to the city together, arranged the supplies for the interment, and returned to Heavenly Crown Temple. They bathed the Buddha’s body in fragrant water and then wrapped it all around with fresh cotton. They wrapped it in 500 layers of cloth, placed his body inside a gold coffin, and poured fragrant oil on it. They lifted the gold coffin and placed it in a second larger iron coffin. Next, they layered sandalwood on the outside of that coffin. They piled firewood of many fragrances on top of it.
時，有末羅大臣名曰路夷，執大炬火，欲燃佛積，而火不燃。又有大末羅次前燃[9a]其積，[9b]火又不燃。	505. The great minister of the Mallas named *Royī carried a large torch and tried to light the Buddha’s firewood, but the fire wouldn’t start. Other prominent Mallas came forward to light the wood, but again the fire wouldn’t start.
時，阿那律語諸末羅言：「止！止！諸賢！非汝所能，火滅不燃，是諸天意。」	506. Aniruddha then said to the Mallas, “Stop, stop! Gentlemen, you won’t be able to light it. The fire goes out and doesn’t burn because that’s what the gods want.”
末羅又問：「諸天何故使火不燃？」	507. The Mallas asked, “Why are the gods preventing the fire from lighting?”
阿那律言：「天以大迦葉將五百弟子從波婆國來，今在半道，及未闍維，欲見佛身，天知其意，故使火不燃。」	508. Aniruddha said, “The gods would like Mahākāśyapa to bring 500 disciples from Pāvā. At the moment, they are halfway here on the road. Don’t cremate him yet. They want to look at the Buddha’s body. The gods know his wish, so they are preventing the fire from lighting.”
末羅又言：「願遂此意！」	509. The Mallas again said, “Please let them get what they want.”
爾時，大迦葉將五百弟子從波婆國來，在道而行，遇一尼乾子手執文陀羅花。時，大迦葉遙見尼乾子，就往問言：「汝從何來？」	510. Mahākāśyapa then was leading those 500 disciples from Pāvā. As they walked on the road, they encountered a Nirgrantha carrying a mandara flower in his hand. When he saw the Nirgrantha, Mahākāśyapa stopped him and asked, “Where are you coming from?”
報言：「吾從拘尸城來。」	511. He replied, “I’m coming from Kuśinagara.”
迦葉又言：「汝知我師乎？」	512. Kāśyapa again asked, “Do you know about our teacher?”
答曰：「知。」	513. “I do.”
又問：「我師存耶？」	514. “Do you know where he is?”
答曰：「滅度已來，已經七日，吾從彼來，得此天華。」	515. “It’s been seven days since his extinguishment. I am going there to give this heavenly flower.”
迦葉聞之，悵然不悅。時，五百比丘聞佛滅度，皆大悲泣，宛轉號咷，不能自勝，捫淚而言：「如來滅度，何其駛哉！世尊滅度，何其疾哉！大法淪翳，何其速哉！群生長衰，世間眼滅。譬如大樹根拔，枝條摧折，又如斬蛇，宛轉迴遑，莫知所奉。」	516. When Kāśyapa heard this, he became depressed and unhappy. When the other 500 monks heard the Buddha was extinguished, they cried loudly, twisting, turning, and wailing. They couldn’t control themselves. Wiping their tears, they said, “How quick the Tathāgata’s extinguishment was! How swift the Bhagavān’s extinguishment was! How fast the great Dharma falls into obscurity! The multitude of beings will decline for a long time! The world will go blind!” They were like a large tree pulled up by the roots with its branches chopped off. They were like a cut snake that twists, turns, and writhes in a frenzy, not knowing where to go.
時，彼眾中有釋種子，字拔難陀，止諸比丘言：「汝等勿憂，世尊滅度，我得自在。彼者常言：『當應行是，不應行是。』自今已後，隨我所為。」	517. There was a Śākya man in his assembly named Upananda. He stopped the monks by saying, “Don’t be sad! The Bhagavān is extinguished. We’re free now! He was always saying, ‘You must do this; you mustn’t do that.’ From now on, we can do as we like.”
迦葉聞已，悵然不悅，告諸比丘曰：「速嚴衣鉢，時詣雙樹，及未闍維，可得見佛。」	518. When Kāśyapa heard that, he was depressed and unhappy. He told the monks, “Quickly, get your robes and bowls. We’ll need to get to that pair of trees before he is cremated if we are to see the Buddha.”
時，諸比丘聞大迦葉語已，即從座起，侍從迦葉，詣拘尸城，渡尼連禪河水，到天冠寺，至阿難所。問訊已，一面住，語阿難言：「我等欲一面覲舍利，及未闍維，寧可見不？」	519. When they heard what he said, the monks rose from their seats and followed Kāśyapa as he went to Kuśinagara. They forded the Nairañjanā River, arrived at Heavenly Crown Temple, and went to Ānanda. After exchanging greetings, they stood to one side. Kāśyapa said to Ānanda, “We would like to see the remains before he is cremated. Would it be possible to see him?”
阿難答言：「雖未闍維，難復可見。所以然者？佛身既洗以香湯纏以劫貝，五百張疊次如纏之。藏於金棺，置鐵槨中，栴檀香槨重衣其外，以為佛身難復可覩。」	520. Ānanda answered, “Although he hasn’t been cremated yet, it’ll be difficult to see him. Why is that? The Buddha’s body was bathed in fragrant water and then wrapped all around with fresh cotton. They wrapped it in 500 layers of cloth and placed his body inside a gold coffin, which was placed in an iron coffin. They layered sandalwood on the outside of that coffin. It’ll be difficult to view the Buddha’s body because of that.”
迦葉請至三，阿難答如初：「以為佛身難復得見。」	521. Kāśyapa made his request three times, and Ānanda answered as he did the first time: “… It will be difficult to view the Buddha’s body because of that.”
時，大迦葉適向香𧂐，於時佛身從重槨內雙出兩足，足有異色，迦葉見已，怪問阿難：「佛身金色，足何故異？」	522. Mahākāśyapa went over to the fragrant firewood. He uncovered the Buddha’s feet inside the double casket, and they had changed color. Seeing that, Kāśyapa was shocked. He asked Ānanda, “The Buddha’s body is golden. Why have his feet changed?”
阿難報曰：「向者，有一老母悲哀而前手撫佛足，淚墮其上，故色異耳。」	523. Ānanda replied, “There was an elderly mother earlier who was lamenting and touched the Buddha’s feet with her hand, and her tears were on them. That’s the only reason they changed color.”
迦葉聞已，又大不悅，即向香𧂐，禮佛舍利。時，四部眾及上諸天同時俱禮，於是佛足忽然不現。	524. Hearing this, Kāśyapa was even more unhappy. He went to the fragrant firewood and bowed to the Buddha’s remains. The fourfold assembly and the gods above also bowed together at the same time. Thereupon, the Buddha’s feet suddenly disappeared.
時，大迦葉繞𧂐三匝，而作頌曰：	525. Mahākāśyapa circled the firewood three times and composed these verses:
「諸佛無等等，聖智不可稱；無等之聖智，我今稽首禮。	“Buddhas are unparalleled, Their noble wisdom is inestimable. To the unequalled noble wisdom, I now bow my head.
無等等沙門，最上無瑕穢；牟尼絕愛枝，大仙天人尊；人中第一雄，我今𥡳首禮。	The unparalleled ascetic Was supreme and flawless. The Muni who broke the branch of craving, That great sage is honored by gods and humans. To the supreme hero of humans, I now bow my head.
苦行無等侶，離著而教人；無染無垢塵，稽首無上尊。	His ascetic practice had no counterpart, He taught people to part with attachment. He was unstained and undirtied; I bow my head to the Unsurpassed Sage.
三垢垢已盡，樂於空寂行；無二無疇匹，𥡳首十力尊。	The three defilements being ended, He was happy practicing in tranquility. To the Peerless and Companionless, I bow my head to the Ten-Powered Sage.
善逝為最上，二足尊中尊；覺四諦止息，稽首安隱智。	The Well Gone One was the highest, The sage honored among bipeds. Awakened to the calm of the four truths, I bow my head to the Peaceful Sage.
沙門中無上，迴邪令入正；世尊施寂滅，稽首湛然迹。	Unsurpassed among ascetics, He led the perverse to what’s right. The Bhagavān having been extinguished, I bow my head to the profound path.
無熱無瑕郄，其心當寂定；練除諸塵穢，稽首無垢尊。	Without passion and flawless, His mind was tranquil and settled. He removed the contaminants, So I bow my head to the Undefiled Sage.
慧眼無限量，甘露滅名稱；希有難思議，稽首無等倫。	The Wisdom Eye had no limit, And the Immortal had power and fame. He was extraordinarily hard to conceive; I bow my head to the Unequalled One.
吼聲如師子，在林無所畏；降魔越四姓，是故𥡳首禮。」	Roaring like a lion, He lived in the forest fearlessly. He defeated Māra and transcended the four clans, Therefore, I bow my head to him.”
大迦葉有大威德，四辯具足，說此偈已，時，彼佛𧂐不燒自燃，諸末羅等各相謂言：「今火猛熾，焰盛難止，闍維舍利，或能消盡，當於何所求水滅之？」	526. Mahākāśyapa possessed great majesty and had perfected the four kinds of eloquence. After saying these verses, the Buddha’s firewood spontaneously ignited. The Mallas said to each other, “Now, the fire is burning fiercely! The fire grows so much, it’ll be difficult to stop; it’ll cremate his remains until they disappear! Perhaps we should douse it with water?”
時，佛𧂐側有娑羅樹神，篤信佛道，尋以神力滅佛𧂐火。	527. Then, the spirit of the sal trees was in the firewood, and it believed in the Buddha’s path. It immediately used it’s miraculous power to douse the fire burning the Buddha’s firewood.
時，諸末羅復相謂言：「此拘尸城左右十二由旬，所有香花，盡當採取，供佛舍利。」尋詣城側，取諸香花，以用供養。	528. The Mallas again said to each other, “There are fragrant flowers for twenty yojanas left and right of Kuśinagara. We should collect all of them and offer them to the Buddha’s remains!” They immediately went to the city and picked those fragrant flowers to use as offerings.
	42. Dividing the Buddha’s Remains
時，波婆國末羅民眾，聞佛於雙樹滅度，皆自念言：「今我宜往，求舍利分，自於本土，起塔供養。」	529. The Malla people of Pāvā heard that the Buddha had parinirvāṇa-ed between a pair of trees. They thought to themselves, “Now, we ought to go and get a portion of his remains. Ours was his homeland, after all! We’ll build a shrine and give offerings to it.”
時，波婆國諸末羅即下國中，嚴四種兵——象兵、馬兵、車兵、步兵，到拘尸城，遣使者言：「聞佛眾祐，止此滅度，彼亦我師，敬慕之心，來請骨分，當於本國起塔供養。」	530. Those Mallas of Pāvā raised from their vassals a fourfold army consisting of elephant troops, horse troops, chariot troops, and foot troops. They went to Kuśinagara and sent an envoy. They said, “We’ve heard that the Buddha, the Bhagavān, stopped and has been extinguished. He was our teacher, too, and dear to our hearts. We are coming to request a portion of his bones. We will build a shrine in his homeland and give offerings to it.”
拘尸王答曰：「如是！如是！誠如所言，但為世尊垂降此土，於茲滅度，國內士民，當自供養，遠勞諸君，舍利分不可得。」	531. The King of Kuśinagara replied, “Yes, yes! Indeed, it’s as you say. However, it was in this land that the Bhagavān fell ill, and it was here that he parinirvāṇa-ed. The country’s officials and people gave their own offerings. You gentlemen have come from far away, but you cannot have a portion of his remains.”
時，遮羅頗國諸跋離民眾，及羅摩伽國拘利民眾、毘留提國婆羅門眾、迦維羅衛國釋種民眾、毘舍離國離車民眾，及摩竭王阿闍世，聞如來於拘尸城雙樹間而取滅度，皆自念言：「今我宜往，求舍利分。」	532. Then, an assembly of Bula people from Calakalpa, an assembly of Kraudya people from Rāmagrāma, an assembly of Brāhmaṇa people from Viṣṇudvīpa, an assembly of Śākya people from Kapilavastu, an assembly of Licchavi people from Vaiśālī, and King Ajātaśatru from Magadha heard that the Tathāgata had chosen to parinirvāṇa between a pair of trees near Kuśinagara. They thought to themselves, “Now, we ought to go and seek a portion of his remains.”
時，諸國王阿闍世等，即下國中，嚴四種兵——象兵、馬兵、車兵、步兵，進渡恒水，即勅婆羅門香姓：「汝持我名，入拘尸城，致問諸末羅等：『起居輕利，遊步強耶？吾於諸賢，每相宗敬，鄰境義和，曾無諍訟。我聞如來於君國內而取滅度，唯無上尊，實我所天，故從遠來，求請骨分，欲還本土，起塔供養。設與我者，舉國重寶，與君共之。』」	533. The kings of these countries like Ajātaśatru then raised from their vassals fourfold armies consisting of elephant troops, horse troops, chariot troops, and foot troops, and they advanced to cross the Gaṅgā River. They ordered the priest Dhūmragotra, “Go to Kuśinagara in my name and put this question to the Mallas: ‘Has life been easy? Have your travels been difficult? We extend every respect to you gentlemen. We’re friendly neighbors who’re never in conflict. We’ve heard that the Tathāgata chose to parinirvāṇa in your country, sir. Only the unsurpassed sage was our true deity, so we’ve traveled from far away to request a portion of his bones. We’ll take them back to our homelands and build shrines for giving offerings to them. If you were to give this to us, it would enrich the whole country, and we’d share that with you, sir.’”
時，香姓婆羅門受王教已，即詣彼城，語諸末羅曰：「摩竭大王致問無量：『起居輕利，遊步強耶？吾於諸君，每相宗敬，鄰境義和，曾無諍訟。我聞如來於君國內而取滅度，唯無上尊，實我所天，故從遠來，求請骨分，欲還本土，起塔供養。設與我者，舉國重寶，與君共之。』」	534. Accepting the King’s instruction, the priest Dhūmragotra went to that city and said to the Mallas, “The Great King of Magadha asks immeasurably: ‘Has life been easy? Have your travels been difficult? We extend every respect to you gentlemen. We’re friendly neighbors who’re never in conflict. We’ve heard that the Tathāgata chose to parinirvāṇa in your country, sir. Only the unsurpassed sage was our true deity, so we’ve traveled from far away to request a portion of his bones. We’ll take them back to our homelands and build shrines for giving offerings to them. If you were to give this to us, it would enrich the whole country, and we’d share that with you, sir.’”
時，諸末羅報香姓曰：「如是！如是！誠如君言。但為世尊埀降此土，於茲滅度，國內士民自當供養，遠勞諸君，舍利分不可得。」	535. The Mallas replied to Dhūmragotra, “Yes, yes! Indeed, it’s as you say, sir. However, it was in this land that the Bhagavān fell ill, and it was here that he parinirvāṇa-ed. The country’s officials and people gave their own offerings. You gentlemen have come from far away, but you cannot have a portion of his remains.”
時，諸國王即集群臣，眾共立議，作頌告曰：	536. The kings of those countries then assembled their ministers, and held a discussion. They composed these verses:
「吾等和議，遠來拜首，遜言求分，如不見與，	“We’ve spoken peacefully, Having traveled far and bowed. We humbly asked for our portion, But you won’t share them.
四兵在此，不惜身命，義而弗獲，當以力取。」	Our fourfold army is here; They don’t begrudge their lives. If we can’t get it with reason, We’ll take it by force.”
時，拘尸國即集群臣，眾共立議，以偈答曰：	537. The ministers of Kuśinagara assembled and held a discussion on the matter. They composed these verses in answer:
「遠勞諸君，屈辱拜首，如來遺形，不敢相許，	“You gentleman have traveled far, And you’ve bowed in humility. The Tathāgata’s remains, We can’t bring ourselves grant you.
彼欲舉兵，吾斯亦有，畢命相抵，未之有畏。」	Those armies that you’ve raised Are possessed by us as well. They’ll fight to the death Before they’ll have any fear.”
時，香姓婆羅門曉眾人曰：「諸賢！長夜受佛教誡，口誦法言，心服仁化，一切眾生常念欲安，寧可諍佛舍利共相殘害？如來遺形欲以廣益，舍利現在但當分取。」	538. The priest Dhūmragotra announced to the assembly, “Gentlemen, we’ve accepted the Buddha’s instruction for so long. We’ve recited the Dharma’s words and our hearts follow his humane education. All sentient beings are constantly mindful of him and desire peace. Would they rather us fight over the Buddha’s remains and hurt each other? They would want the Tathāgata’s remains to be of broad benefit. We should simply divide his remains now.”
眾咸稱善，尋復議言：「誰堪分者？」	539. The assembly all hailed this as good, and they immediately discussed this: “Who is qualified to divide them up?”
皆言香姓婆羅門仁智平均，可使分也。	540. They said, “The priest Dhūmragotra is a humane sage and balanced. We could have him divide them up.”
時，諸國王即命香姓：「汝為我等分佛舍利，均作八分。」	541. The kings then commanded Dhūmragotra, “You will divide up the Buddha’s remains equally into eight portions.”
於時，香姓聞諸王語已，即詣舍利所，頭面禮畢，徐前取佛上牙，別置一面。尋遣使者，齎佛上牙，詣阿闍世王所，	542. Dhūmragotra heard the kings say this and went to the remains. He bowed his head to them deeply, and then picked up the Buddha’s upper teeth. He divided them and put them aside. He sent someone to deliver the Buddha’s upper teeth to King Ajātaśatru.
語使者言：「汝以我聲，上白大王：『起居輕利，遊步強耶？舍利未至，傾遲無量耶？今付使者如來上牙，竝可供養，以慰企望，明星出時，分舍利訖，當自奉送。』」	543. He told the messenger, “Using my name, go up to the Great King and say, ‘Has life been easy? Have your travels been difficult? Is the wait for the Buddha’s remains taking forever? Now, I’ve dispatched this messenger to deliver the Tathāgata’s upper teeth. They are worthy of offerings. I hope that the dividing of the remains will be completed by the time the morning star rises. I will present them myself.’”
時，彼使者受香姓語已，即詣阿闍世王所，白言：「香姓婆羅門致問無量：『起居輕利，遊步強耶？舍利未至，傾遲無量耶？今付使者如來上牙，竝可供養，以慰企望，明星出時，分舍利訖，當自奉送。』」	544. The messenger accepted Dhūmragotra’s statement and went to king Ajātaśatru. He said, “The priest Dhūmragotra has sent me to ask immeasurably, ‘Has life been easy? Have your travels been difficult? Is the wait for the Buddha’s remains taking forever? Now, I’ve dispatched this messenger to deliver the Tathāgata’s upper teeth. They are worthy of offerings. I hope that the dividing of the remains will be completed by the time the morning star rises. I will present them myself.’”
爾時，香姓以一瓶受一石許，即分舍利，均為八分已，告眾人言：「願以此瓶，眾議見與，自欲於舍起塔供養。」	545. Dhūmragotra then received one stone [weight of remains] and divided them with a jar. Once the eight portions were equal, he told the assembled people, “Using this vase, please see that the remains are being given out fairly. You can build your own shrines to house them and give offerings to them.”
皆言：「智哉！是為知時，即共聽與。」	546. They said, “That’s wise! When the time comes, we’ll permit the distribution together.”
時，有畢鉢村人白眾人言：「乞地燋炭，起塔供養。」	547. Someone from the village of Pippala said to the assembled people, “I beg to have the charcoal from the ground. We’ll build a shrine and give offerings to it!”
皆言：「與之。」	548. “We’ll give it to you.”
時，拘尸國人得舍利分，即於其土起塔供養。	549. The people of Kuśinagara received their share of the remains. They then built a shrine in their land and gave offerings to it.
波婆國人、遮羅國、羅摩伽國、毘留提國、迦維羅衛國、毘舍離國、摩竭國阿闍世王等，得舍利分已，各歸其國，起塔供養。香姓婆羅門持舍利瓶歸起塔廟，畢鉢村人持地燋炭歸起塔廟。	550. The people of Pāvā, Calakalpa, Rāmagrāma, Viṣṇudvīpa, Kapilavastu, Vaiśālī, and King Ajātaśatru of Magadha received their shares of the remains. They each returned to their country, built a shrine, and gave offerings to it. The priest Dhūmragotra brought the vase for building a shrine. The person from Pippala took their portion to their land. They built a shrine to the charcoal of the cremation.
當於爾時，如來舍利起於八塔，第九瓶塔，第十炭塔，第十一生時髮塔。	551. At the time, eight shrines were built for the Tathāgata’s remains, a ninth shrine for the vase, a tenth shrine for the charcoal, and an eleventh shrine for hair from the Buddha’s birth.
	43. Final Eulogy
何等時佛生？何等時成道？何等時滅度？沸星出時生，沸星出出家，沸星出成道，沸星出滅度(丹本注云問中應有何等時出家諸本並闕)。	552. On what day was the Buddha born? On what day did he achieved awakening? On what day did he parinirvāṇa? He was born when the star Puṣya rose. He left home when the star Puṣya rose. He achieved awakening when the star Puṣya rose. He parinirvāṇa-ed when the star Puṣya rose.
何等生二足尊？何等出叢林苦？何等得最上道？何等入涅槃城？	When was the sage of bipeds born? When did he escape the jungle of suffering? When did he find the unsurpassed path? When did he enter the city of nirvāṇa?
沸星生二足尊，沸星出叢林苦，沸星得最上道，沸星入涅槃城。	The sage of bipeds was born when Puṣya rose. He escaped the jungle when Puṣya rose. He found the unsurpassed path when Puṣya rose. He entered the city of nirvāṇa when Puṣya rose.
八日如來生，八日佛出家，八日成菩提，八日取滅度。	On the eighth day, the Tathāgata was born. On the eighth day, the Buddha left home. On the eighth day, he achieved awakening. On the eighth day, he chose to parinirvāṇa.
八日生二足尊，八日出叢林苦，八日成最上道，八日入泥洹城。	On the eighth day, the sage of bipeds was born. On the eighth day, he escaped the jungle. On the eighth day, he found the unsurpassed path. On the eighth day, he entered the city of nirvāṇa.
二月如來生，二月佛出家，二月成菩提，八日取涅槃。	In the second month, the Tathāgata was born. In the second month, the Buddha left home. In the second month, he achieved awakening. On the eighth day, he chose to parinirvāṇa.
二月生二足尊，二月出叢林苦，二月得最上道，八日入涅槃城。	In the second month, the sage of bipeds was born. In the second month, he escaped the jungle. In the second month, he found the unsurpassed path. On the eighth day, he entered the city of nirvāṇa.
娑羅花熾盛，種種光相照；於其本生處，如來取滅度。	The sal flowers were blooming, Shining with a all sorts of light. In his original birthplace, The Tathāgata chose to parinirvāṇa.
大慈般涅槃，多人稱讚禮；盡度諸恐畏，決定取滅度。	The Great Compassionate One’s parinirvāṇa Is praised and honored by many people. Having entirely forded terrible things, He decided to parinirvāṇa.
佛說長阿含經卷第四

Notes

The Journey. C. 遊行, S. carati or viharati?

This title is unique to the Dharmaguptaka version of the Parinirvāṇa Sūtra. The term 遊行 means “to wander, journey, roam.” It must refer to the Buddha’s final tour that ended with his passing away on the road to Kuśinagara. I had previously translated this title as “the final journey,” addeding “final” to give it more context. I’ve removed that addition for the sake of accuracy. It’s unclear what the original Indic title might have been, but S. carati or viharati would be the most straightforward possibilities. [back]
This is sūtra no. 2 of the Dīrgha Āgama (T1.1.11a7-30b4). Its direct parallels are: DN 16, T5, T6, T7, a portion of T1451 from the Chinese Mūlasarvāstivāda Vinaya, a portion of the Tibetan translation of the Mūlasarvāstivāda Vinaya, and a Sanskrit manuscript produced by Waldschmidt from Central Asian manuscripts.

There are also numerous parallels to portions of this sūtra that appear elsewhere in various early Buddhist sources. The lengthiest of these is DN 17, which is embedded in its entirety in this version of the sūtra. I will cover these parallels where they are relevant in the notes below. [back]
This first section has at least seven parallels in other Buddhist sources that I have located. All but one of the other versions of the Parinirvāṇa Sūtra begin with this story. The exception is Taisho No. 7 (which begins the narrative with the Buddha and Ānanda visiting Cāpāla Shrine). In addition to these direct parallels, this story also existed as an independent sūtra which has (at least) four surviving witnesses: AN 7.22, EĀ 40.2, MĀ 142, and Chapter 36 of the Dharmapāda Avadāna.

T7 represents a somewhat different version of the Parinirvāṇa Sūtra. While it lacks this story about Ajātaśatru, it does include the seven ways of remaining unconquerable. In its version of events, the Buddha teaches these seven practices to the Licchavis after he announces his impending entry into nirvāṇa. His advice to them serves as a consolation, and that consolation is then extended to the monks, too, in the form of a discourse on seven ways to keep the Dharma from declining.

In these other versions of the sūtra, the story of Ajātaśatru dispatching his minister to ask for the Buddha’s advice surely represented the Buddhist response to the imperial ascent of Magadha that began with Ajātaśatru’s rule. Historians generally accept that Ajātaśatru rose to power through a coup d’état in the last decade of the Buddha’s life, as these events are corroborated by other Indian sources. Ajātaśatru afterward launched wars of conquest on the lands surrounding Magadha around the time of or after the Buddha’s parinirvāṇa.

Here, Ajātaśatru is depicted as planning his invasion of the Vṛji (P. Vajjī) tribal confederacy to the north. The Śākya tribe was culturally much closer to the Vṛji tribes than they were to Magadha, and so the Buddha’s response to Ajātaśatru’s request for advice isn’t unexpected. The generation of Buddhists who experienced the wars that took place would have had no love of the usurper, given that a large portion of the Saṅgha were likely Śākyans.

Despite the Buddha’s reassurances, it appears that Ajātaśatru did prevail over the Vṛji and established Pāṭaliputra as a stronghold in their territory. The commentarial tradition maintained by Theravādins tells a story of Vassakāra taking the Buddha’s advice to heart and fomenting internal divisions between the Vṛji tribes to weaken them. [back]
Magadha. C. 摩竭 (EMC. mua-gɪɛt = maga[dha]), G. ?, P. magadha, S. magadha. This was one of the major Indian kingdoms during the Buddha’s lifetime. It was situated west of Anga, east of Kaśi, and south of the Vṛji confederacy on the Gangetic Plain of northeast India.

Ajātaśatru. C. 阿闍世 (EMC. •a-ʒɪă-ʃɪɛi = aja’śa[tru]), G. *ajadaśatru, P. ajātasattu, S. ajātaśatru. The C. is an abbreviated transliteration. This name is actually a pejorative epithet (lit. “unborn enemy”) that referred to the fact that he would overthrow his father Bimbisāra to usurp the throne. Jain sources call him Kūṇika or Kūṇiya, and another Buddhist tradition preserved in the Ekottarika Āgama knew him as Pararuci (lit. “exceeding joy”). He was a usurper king of Magadha who seized the throne toward the end of the Buddha’s life. He would later begin the formation of the first Indian empire that would reach its height during the reign of King Aśoka in the 3rd century BCE.

Vṛji. C. 跋祇 (EMC. buat-giĕ = vaji), G. vaji, P. vajjī, S. vṛji. This was the territory of a tribal confederacy that included the Licchavi and Videha tribes mentioned frequently in Buddhist sources. They occupied the lands between Magadha and the Himalaya mountains. Their most prominent city was Vaiśālī. [back]
Varṣākāra. C. 禹舍 (EMC. ɦɪu-ʃɪă = Pr. vaṣa[kara]), G. vaṣakara?, P. vassakāra, S. varṣākāra. The Chinese transliteration abbreviates his name to simply vaṣa, which is the G. equivalent of P. vassa and S. varṣā. According to the Theravāda commentarial tradition, he was the prime minister of Magadha during Bimbisāra’s reign and continued in that position under Ajātaśatru. For more of his background, cf. his entry in the Buddhist Dictionary of Pali Proper Names. [back]
One of the difference between the parallels of this story is whether or not the Buddha addresses Varṣākāra when giving this teaching. The insertion of Ānanda into the conversation happens in most of the well-developed versions of the story. However, the succinct version found in the Chinese Dharmapāda Avadāna does not involve Ānanda at all. Instead, the Buddha has a conversation with Varṣākāra as he normally would.

The opposite extreme is found here in DĀ 2 and EĀ 40.2 where the Buddha speaks only to Ānanda. The EĀ version explicitly tells us that this was because Varṣākāra was not dressed properly to receive a teaching from the Buddha.

DN 16 does not depict the Buddha speaking to Vassakāra about the seven practices, but he does address the brahmin when he mentions having taught the seven practices to the Vajjians in the past. This part of the story is not found here in DĀ 2 or in the shorter versions.

The Sarvāstivāda parallels depict the Buddha asking Ānanda about each practice and then addressing Varṣākāra with his conclusion about it, and they also include the Buddha telling the brahmin about having taught the Vṛji these practices in the past.

It would seem that DN 16 has borrowed from the Sarvāstivāda version of the story, especially given how close the descriptions of the practices themselves are to those parallels compared to DĀ 2 and the others. [back]
The seven practices that follow are noticeably different in wording from the list we find in DN 16. The same basic meanings and themes are evident, however. The item that has the most difference is the one about the treatment of women. Here in DĀ 2, it is almost unrecognizable as a commentary on relations between men and women. In the context of the other parallels, however, it probably should be taken as a statement about the behavior of husbands toward their wives. [back]
they’ll prosper even more. C. 轉更增上. I’ve adopted the variant reading that changes 增上 to 增盛. The Taisho reading is inconsistent with the other standard passages in this list of practices. It was likely a typo by a copyist. 增上 is repeated in the next item’s conclusion, and then the text returns to 增盛. [back]
This first set of seven practices that ensures the growth of the teaching appears to be the older part of this story about the Buddha giving the monks advice for the future. That would be expected considering that it directly parallels the advice that he had been given to the Vṛji.

When we compare the additional lists that follow this one in the various parallels, there is a great deal of variability, suggesting that they were added over time in each tradition. The difference between this version and DN 16 is that two lists have been added: The seven things to esteem and the six recollections. The addition of the six recollections is unique to this version and certainly appears to be added by the Dharmaguptakas. [back]
the Ajapāla Nigrodha tree on the bank of the Nairañjanā River in Uruvilvā. C. 鬱鞞羅、尼連禪水邊，阿遊波陀、尼俱律樹, P. uruvelāyaṁ viharati najjā nerañjarāya tīre ajapālanigrodhe. The C. transliterations of these placenames generally agree with DN 21, with some of the usual differences in pronunciation found in other Prakrit languages.

. C. 阿遊波陀 (EMC. •a-yiəu-pua-da = ayopada?), P. ajapāla. In many G. texts, j > y and l > d when compared to Sanskrit or Pali, so this variation in pronunciation here is not unexpected. The word is interpreted to mean a goatherd in P. sources (i.e., aja + pāla = "goat protector"), but there is no attestation in G. that I have found to confirm the same reading here. I have adopted the S. reading as per my usual policy.

banyan tree. C. 尼俱律樹 (EMC. ṇɪi-kɪu-lɪuĕt + “tree” = nigro[dha]), P. nigrodha, S. nyagrodha. Here, 俱律 represent the syllable -kro-, and the final syllable has been dropped.

beside the Nairañjanā River. C. 尼連禪水邊 (EMC. ṇɪi-lɪɛn-ʒɪɛn + “riverside” = niranjan[a]?), P. nerañjarā, S. nairañjanā. The translit. here matches the S. better than it does the P.

Uruvilvā. C. 鬱鞞羅 (EMC. •ɪuət-bei-la = [ur]uvela?), P. uruvelā, S. uruvilvā. Lacking a G. or other Prakrit attestation, I can only guess that the initial ur- has been omitted from the translit. here. [back]
Fragrance Shrine. C. 香塔. The Indic original is unclear, but it must have meant something like “fragrance” or “incense.” In Pali, the place where the Buddha announced he would enter nirvāṇa in three months was a gabled hall in the Great Forest (P. mahāvanaṁ kūṭāgārasālā) near P. Vesālī. [back]

Translator: Charles Patton

Last Revised: 20 July 2026

Dharma Pearls

Translating Classical Buddhism to Modern English

The Long Discourses

Part I

Notes

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