The Great Parinirvāṇa

An Excerpt from
the Kṣudrakavastu of the Mūlasarvāstivāda Vinaya
(fascicles 36-39)


	1. Varṣākāra’s Visit
緣在王舍城，住鷲峯山。時，摩揭陀主、未生怨王與佛栗氏國共相違逆。未生怨王於大眾中告諸人曰：「安隱、豐樂，與我相違。我欲興兵而往討罰。皆令破散。」	1. It happened that the Buddha was staying on Mount Gṛdhrakūṭa of Rājagṛha.¹ Then, the Lord of Magadha King Ajātaśatru was in conflict with the Buddhist country of Vṛji. King Ajātaśatru told everyone in a large gathering: “They are secure and prosperous, and they oppose me. I’m going to raise an army and send it to punish them. They’ll be shattered.”
王告大臣行雨婆羅門言：「卿往佛所頂禮佛足。為我問訊：『起居輕利？少病少惱？氣力安不？』次復白言：『大德，未生怨王對諸眾前作如是語：「彼國豐樂與我相違。我欲興兵而往討罰。皆令破散。」世尊許不？』如世尊記，皆當領受還來報我。何以故？如來、應、正遍知者言無虛妄。」	2. The King told his prime minister, the brahmin Varṣākāra, “You will go to the Buddha and bow your head at his feet. Ask him how he is doing for me: ‘Is it easy for you to get up and around? Are you seldom ill and have few troubles? Are you healthy, strong, and comfortable?’ Next, say this to him, ‘Venerable, King Ajātaśatru has said this in front of an assembly: “That country is prosperous and opposes me. I will raise an army and send it to punish them. They will be shattered.” Does the Bhagavān approve of this?’ Whatever the Bhagavān predicts, remember what he says and report it back to me. Why is that? The words of the Tathāgata, Arhat, and Completely Awakened One are never false.”
是時行雨奉王教已，乘白馬車執持金杖，掛以金瓶。出王舍城，往詣佛所。至下車處，足步而行登鷲峰山。至世尊所歡顏敬問。在一面坐白言：「世尊，摩揭陀主未生怨王，頂禮世尊足下。敬問起居輕利，少病少惱，氣力安不？」	3. After he accepted the King’s instructions, Varṣākāra rode a carriage with white horses and carried a golden staff with a golden jar hanging from it. He left Rājagṛha and went to the Buddha. Once he arrived, he dismounted from his carriage and climbed Mount Gṛdhrakūṭa on foot. When he reached the Bhagavān, he respectfully made inquiries with a glad expression. He then sat to one side and said, “Bhagavān, the Lord of Magadha King Ajātaśatru bows his head at the Bhagavān’s feet. He respectfully asks if it’s easy for you to get up and around? Are you seldom ill and have few troubles? Are you healthy, strong, and comfortable?”
作是語已，佛告婆羅門：「願王及汝無病安樂。」	After he said this, the Buddha told the brahmin, “I hope the King and you are healthy and happy.”
時婆羅門即以王語次第，白佛廣陳其事：「未審世尊作何垂誨？」	4. The brahmin then told the Buddha about the matter the King said next in detail. [Then he asked,] “Would the Bhagavān have any instruction to offer about this?”
	2. Seven Ways the Vṛji Will Not Retreat
佛告婆羅門：「我不多時在佛栗氏國，曾於三月坐夏之時於彼而住。我時為眾宣說七種不退轉法。婆羅門，彼國諸人護持七種不退法時，國界人民日見增長，善法無損。」	5. The Buddha told the brahmin,² “I haven’t been in the Buddhist country of Vṛji many times, but I did stay there during the last summer retreat for three months. While I was there, I lectured on the seven ways to not retreat for that community.³ Brahmin, when the people of that country take care to remember those seven ways to not retreat, their population will increase daily, and they won’t lose any of the good Dharma.”
婆羅門言：「我未能解大德所陳要妙之義。唯願慈悲，廣為我說，令得開解。」	The brahmin said, “I’ve yet to understand the essential meaning of the venerable’s statement. Please take pity on me and explain it fully so that I might understand it.”
爾時具壽阿難陀在佛後立執扇招涼。佛告阿難陀：「汝頗聞知佛栗氏國所有人民，數多聚集評論法義不？」	6. (1) The elder Ānanda was standing behind the Buddha at the time, fanning him to keep him cool. The Buddha addressed Ānanda, “Have you heard that the people of the Buddhist country of Vṛji hold frequent meetings to discuss the Dharma and its meaning?”
「大德，我聞彼國人多聚集評論法義。」	“Venerable, I’ve heard that the people of that country hold many meetings to discuss the Dharma and its meaning.”
佛告婆羅門：「若彼國中人多聚集評論法義，應知彼國日見增長，善法無損(一了)。	The Buddha told the brahmin, “If the people in that country hold many meetings to discuss the Dharma and its meaning, you should know that they will grow daily, and they won’t lose any of the good Dharma.”
「阿難陀，汝頗聞知佛栗氏國，人多和合，同起同坐，評論國事？」	7. (2) “Ānanda, have you heard that the people of that Buddhist country of Vṛji often come together, rising and sitting the same and discussing the affairs of state?”
答言：「我聞⋯」	He answered, “I have heard that …”
廣說如上，佛告婆羅門亦具如上說，乃至⋯ 「善法無損」(二了)。	Recited in full as above, the Buddha telling the brahmin the same as above up to … “and they won’t lose any of the good Dharma.”
「阿難陀，汝頗聞知彼國人眾，不應求事而不求之，所應得事不令斷絕，國之教令常樂奉行？」	8. (3) “Ānanda, have you heard or know that the people of that country don’t pursue what they shouldn’t pursue, that they don’t bring an end to something that ought to be done, and that they are always happy with and approving of the country’s teachings?”
答言：「我聞⋯」	He answered, “I have heard that …”
廣說如上，佛告婆羅門亦具如上說，乃至⋯ 「善法無損」(三了)。	Recited in full as above, the Buddha telling the brahmin the same as above up to … “and they won’t lose any of the good Dharma.”
「阿難陀，汝頗聞知彼國女人及童女類，或是母護、父護、兄弟、姊妹、姑嫜、親族，而相擁護有過訓罰？是他妻妾乃至授花許為其婦，不共倉卒行非法事？」	9. (4) “Ānanda, have you heard or know that women and girls of that country, whether they are under the protection of their mothers, fathers, brothers, sisters, aunts, uncles, or other relatives, are safeguarded and their violators punished? That they don’t make the wives of others, concubines … up to … or women who are betrothed⁴ become their wives by force or immoral means?”
答言：「我聞⋯」	He answered, “I have heard that …”
廣說如上，佛告婆羅門亦具如上說，乃至⋯ 「善法無損」(四了)。	Recited in full as above, the Buddha telling the brahmin the same as above up to … “and they won’t lose any of the good Dharma.”
「阿難陀，汝頗聞知彼國人眾，於其父母師長之處，恭敬、供養、隨順言教，情無違惱？」	10. (5) “Ānanda, have you heard or know that the people of that country respect, support, and comply with the instructions of their parents and teachers with whom they live, without any disobedience?”
答言：「我聞⋯」	He answered, “I have heard that …”
廣說如上。佛告婆羅門亦具如上說，乃至⋯ 「善法無損」(五了)。	Recited in full as above, the Buddha telling the brahmin the same as above up to … “and they won’t lose any of the good Dharma.”
「阿難陀，汝頗聞知彼國人眾，於制底處常修供養所有古舊，恭敬法式不令虧廢？」	11. (6) “Ānanda, have you heard or know that the people of that country always give offerings at shrines as they’ve done in ancient times and that they respect the law and prevent it from falling into disuse?”
廣說乃至⋯ 「善法無損」(六了)。	Recited in full as above up to … “and they won’t lose any of the good Dharma.”
「阿難陀，汝頗聞知彼國人眾，於阿羅漢敬心、慇重、常生正念？其未來者願皆來此，其已來者得安隱住？衣服、飲食、臥具、醫藥所須資具皆悉給與無有乏少？」	12. (7) “Ānanda, have you heard or know that the people of that country esteem, honor, and are always properly mindful of the arhats? Do they hope that the arhats will go there in the future and that those who are there now live in safety? Do they provide all the clothing, meals, lodging, and medicines that the arhats require so that they haven’t the slightest want?”
廣說乃至⋯ 「善法無損」(七了)。	Recited in full up to … “and they won’t lose any of the good Dharma.”
佛告婆羅門：「但令彼國所有人眾，於斯七種不退轉法修行之時，當知彼國常得增長，無有損失，善法隆盛。」	13. The Buddha told the brahmin, “As long as the people of that country put these seven ways to not retreat into practice, you should know that their country can always grow without any decline, and the good Dharma will prosper.”
婆羅門言：「大德，彼國人眾於七法中隨行其一，未生怨王不應興罰。何況七法具足奉行。」	14. The brahmin said, “Venerable, should the people of that country follow one of these seven things, King Ajātaśatru shouldn’t raise [an army] to punish them. How would it be if they put all seven things into practice?”
婆羅門曰：「大德喬答摩，我有多緣，且欲辭去。」	15. The brahmin said, “Venerable Gautama, I have many duties, so I would like to take my leave.”
佛言：「隨意。」	The Buddha said, “Do what you will.”
時，婆羅門聞佛所說歡喜，奉行。	16. When the brahmin heard what the Buddha taught, he rejoiced and approved.⁵
	3. The Ways to Prevent the Decline of the Dharma
時婆羅門辭佛去後，佛告阿難陀：「汝可遍告鷲峯山處所有苾芻，皆令集在供侍堂中。」	17. After that brahmin had departed from his audience with the Buddha, the Buddha told Ānanda, “You can announce to all the monks who are staying on Mount Gṛdhrakūṭa that they are to assemble in the temple hall.”⁶
時阿難陀即便，遍告諸苾芻眾盡集堂已，還至佛所，在一面立白言：「世尊，苾芻盡集。願佛知時。」	18. Once he had announced to the community of monks that they were to assemble in the hall, Ānanda returned to the Buddha, stood to one side, and said, “Bhagavān, all the monks have assembled. The Buddha may go when he decides it’s time.”
佛至堂所就座坐已，告諸苾芻：「我今為汝說七不虧損法。汝等諦聽極善作意。云何為七？汝等苾芻數多集會評論法義，應知苾芻福德增長，善法無損(一了)。	19. Once he had arrived at the hall, the Buddha prepared a seat, sat down, and then told the monks, “Now, I will teach you the seven ways to not decline. All of you, listen closely and think on it well. What are the seven? (1) When all of you monks hold frequent meetings to discuss the meaning of the Dharma, you should know that the monks’ virtues will grow, and the good Dharma won’t diminish.⁷
「汝等苾芻，若和合同集，同起、同坐、同作法事，應知福德增長，善法無損(二了)。	20. “(2) When all of you monks come together and unite, rising the same, sitting the same, and performing the same Dharma duties, you should know that your virtues will grow, and the good Dharma won’t diminish.
「汝等苾芻不應求者而勿苦求，所應得者不令斷絕，所有正教常樂奉行。如是當知福德增長，善法無損(三了)。	21. “(3) Suppose all of you monks don’t take pains to seek what shouldn’t be sought, don’t allow what you should obtain to end, and always delight in and approve of the correct teaching that you have. In this way, you should know that your virtues will grow, and the good Dharma won’t diminish.
「汝等苾芻，所有愛著與貪俱生喜，願未來諸有相續。由此輪轉。此若除者，如是當知得安樂住。令諸苾芻福德增長，善法無損(四了)。	22. “(4) You monks, when someone has delights that arise from craving existence together with attachment and greed, they will aspire to continue to future existences. The wheel [of rebirth] turns on account of this. You should know that someone who eliminates this will live happily. This will make the monks’ virtues grow, and the good Dharma won’t diminish.
「汝等苾芻，若有苾芻久事出家，修淨梵行滿二十夏。耆年宿德大師所讚，為同梵行者之所識知。眾皆恭敬殷重供養，所說言教樂共聽聞。如是當知福德增長，善法無損(五了)。	23. “(5) You monks, suppose there are monks who left home a long time ago, who have cultivated the religious practice for a full twenty summers. They are praised by senior and virtuous great teachers, and they are well-known to those of the same religious practice. The community respects, honors, and supports them, and they are delighted to listen to what those senior monks say and teach. In this way, you should know that their virtues will grow, and the good Dharma won’t diminish.
「汝等苾芻，若有苾芻居阿蘭若，受下臥具生喜足心。如是當知福德增長，善法無損(六了)。	24. “(6) You monks, suppose there are monks who live in the forest and are satisfied with finding a place to sleep there. You should know in this way that their virtues will grow, and the good Dharma won’t diminish.
「汝等苾芻，若有苾芻於同梵行者殷重用心，常存正念。欲令不來同梵行者而來至此，既來至已作安樂住心不生厭。於新衣服飲食臥具醫藥所須資具，皆悉給與勿令少乏⋯廣說乃至⋯ 善法無損(七了)。	25. “(7) You monks, suppose a monk who is equal in the religious practice seriously applies his mind and continuously in right mindfulness. He would like those of the same religious practice to come who haven’t yet and to ensure those who have come will be happy and not get tired of being there. He wants them to be provided with provisions of new robes, meals, bedding, and medicines that they may need so that they have not the slightest want … recited in full up to … and the good Dharma won’t diminish.
「汝等苾芻，能行如是七種法時，當知苾芻所有善法常得增長。無有虧損安樂而住。	26. “You monks, when you practice in these seven ways, you should know that the good Dharma possessed by the monks will always grow. Nothing will ruin their happiness.
「汝等苾芻，復有七種不虧損法。汝等應聽。云何為七？若諸苾芻於大師處恭敬、供養、尊重、讚歎，如是作時得安樂住。令諸苾芻眾得增長，善法無損(一了)。如是應知，於法⋯於戒⋯於教授事⋯不放逸事⋯於臥具事⋯於修定事。生殷重心、恭敬、供養，如是作時得安樂住。令諸苾芻眾得增長，善法無損(七了)。	27. “You monks, there are another seven ways to not decline.⁸ All of you should listen. What are the seven? (1) If the monks are respectful, offer support, honor, and praise a great teacher while they are at his abode, they will live happily while doing so. They will allow the community of monks to grow, and the good Dharma won’t diminish. In this way, you should know (2) the Dharma … (3) the precepts … (4) matters of instruction … (5) matters of carefulness … (6) matters of sleeping quarters … (7) matters of cultivating samādhi. Becoming fervent, they pay their respects and offer support, and they will live happily while doing so. This will allow the community of monks to grow, and the good Dharma won’t diminish.
「汝等苾芻，復有七種不虧損法。汝等應聽。云何為七？若諸苾芻不愛作業⋯不愛言談⋯不著睡眠⋯不樂聚集及近惡友⋯不貪名利參問他人⋯常修於定，於增上證不生喜足、無退屈心⋯乃至⋯證得真實諦來無暫休息。如是作時得安樂住。令諸苾芻眾得增長，善法無損(七了)。	28. “You monks, there are another seven ways to not decline. All of you should listen. What are the seven? (1) If the monks don’t crave to work … (2) don’t crave conversation … (3) aren’t attached to sleep … (4) don’t enjoy gatherings or (5) being close to bad friends … (6) don’t covet fame or benefits from questioning other people … (7) regularly cultivate samādhi, they won’t become satisfied or have thoughts of giving up regarding the higher realization … up to … realization of the real truth comes without break or pause. In this way, they will live happily while doing so. This will allow the community of monks to grow, and the good Dharma won’t diminish.
「汝等苾芻，復有七種不虧損法。汝等應聽。云何為七？若有苾芻有淨信心⋯有慚⋯有愧⋯具大精勤⋯有念⋯定⋯慧，如是作時得安樂住。令諸苾芻眾得增長，善法無損(七了)。	29. “You monks, there are another seven ways to not decline. All of you should listen. What are the seven? (1) If there are monks with pure faith … (2) modesty … (3) conscience … (4) great diligence … (5) mindfulness … (6) samādhi … (7) wisdom, they will live happily while doing so. This will allow the community of monks to grow, and the good Dharma won’t diminish.
「汝等苾芻，復有七種不虧損法。汝等應聽。云何為七？知法、知義、知時、知量、知自身、知門徒、知他人行。如是作時得安樂住，令諸苾芻眾得增長，善法無損(七了)。	30. “You monks, there are another seven ways to not decline. All of you should listen. What are the seven? (1) Knowing the Dharma, (2) knowing the meaning, (3) knowing the time, (4) knowing limits, (5) knowing oneself, (6) knowing disciples, and (7) knowing the practice of other people. They will live happily while doing these things. This will allow the community of monks to grow, and the good Dharma won’t diminish.
「汝等苾芻，復有七法。云何為七？若有苾芻修念覺分觀時，依空閑處依止離欲、依止寂滅遠離災難⋯ 如是法、勤、喜、安、定、捨⋯ 修觀之時依空閑處、依止離欲、依止寂滅遠離災難。如是作時得安樂住。令諸苾芻眾得增長，善法無損。	31. “You monks, there are another seven things. What are the seven? Suppose there are monks who contemplate while cultivating the awakening factor of mindfulness supported by an empty and secluded place, supported by seclusion from desires, and supported by the tranquility of being far away from troubles … and so on for teachings, diligence, joy, calm, samādhi, and equanimity … who contemplate while cultivating [the awakening factor of equanimity] supported by an empty and secluded place, supported by seclusion from desires, and supported by the tranquility of being far away from troubles. They will live happily while doing so. This will allow the community of monks to grow, and the good Dharma won’t diminish.
「汝等苾芻，是謂七法，無有退轉應常修習。汝等一心慇懃守護。令諸苾芻眾得增長，善法無損。	32. “You monks, these are the seven things that should always be cultivated without turning back. All of you, be diligent and protect them wholeheartedly. This will allow the community of monks to grow, and the good Dharma won’t diminish.
「汝等苾芻，復有六法令他歡喜。汝應諦聽，我當為說。云何為六？一者：『我今應以身業行慈。謂於大師所及諸賢聖同梵行處，起慈善心以身禮敬。灑掃塗拭作曼荼羅，布列眾華，燒香供養。或復為其按摩手足，若見病苦隨時供給。』如是作時令他歡喜。愛念敬重共相親附。和合，攝受，無諸違諍。一心同事如水乳合。	33. “You monks, there are another six things that bring joy to others.⁹ You should listen closely, and I will teach them for you. What are the six? The first is this: ‘Now, I should be kind in my physical conduct. That is to say, I will produce kind and skillful thoughts about the great teacher and the nobles who live in the same religious practice by venerating them with my body. I will clean and wash a circular area,¹⁰ scattering many flowers and burning incense as offerings there. I might also support them by rubbing their hands and feet at appropriate times if I see them suffering an illness.’ This will bring joy to others when one does so. You’ll have mutual affection, mindfulness, and respect for those close to you. You’ll be aligned, cooperative, and have no conflicts. You’ll be wholehearted in performing the same duties like water and milk combined.
「二者：『我今應以語業行慈。謂於大師所及諸賢聖同梵行處，起慈善心以語讚歎。彰其實德，他不聞者令其普知。讀誦經典，晝夜無歇。』如是作時令他歡喜。愛念敬重共相親附。和合攝受無諸違諍。一心同事如水乳合。	34. “Second: ‘Now, I should act kindly with my verbal conduct. That is to say, I will produce kind and skillful thoughts about the great teacher and the nobles who live in the same religious practice by praising them with my speech. I will make their genuine virtues known so that people everywhere who haven’t heard about them will know. I will read and recite the sūtra canon¹¹ day and night without stopping.’ This will bring joy to others when one does so. You’ll have mutual affection, mindfulness, and respect for those close to you. You’ll be aligned, cooperative, and have no conflicts. You’ll be wholehearted in performing the same duties like water and milk combined.
「三者：『我今應以意業行慈。謂於賢聖同梵行處起慈善心。不生妬害慳嫉之想，於身語業所有行慈。繫念思惟無令斷絕。設在危難，亦不暫停。況復平居而乖正念？於諸含識起悲愍心，不斷其命不行楚苦。遠離煩惱至解脫處。』如是作時令他歡喜。愛念敬重共相親附。和合攝受無諸違諍。一心同事如水乳合。	35. “Third: ‘Now, I should act kindly with my mental conduct. That is to say, I will produce kind and skillful thoughts about the great teacher and the nobles who live in the same religious practice. Not giving rise to ideas that are envious, harmful, stingy, or jealous, I will act with kindness regarding my bodily and verbal deeds. I will tie my thoughts to contemplation, and I won’t allow them to stop. Even if some disaster happens, I would not stop temporarily. How could I go against right mindfulness while in a peaceful place? I will produce sympathetic thoughts about sentient beings, and I won’t end their lives or do painful things to them. I will stay far away from mental affliction and reach the place of liberation.’ This will bring joy to others when one does so. You’ll have mutual affection, mindfulness, and respect for those close to you. You’ll be aligned, cooperative, and have no conflicts. You’ll be wholehearted in performing the same duties like water and milk combined.
「四者：諸有所得如法利養，乃至鉢中獲少飲食，悉皆歡喜共他受用不屏處食。於同梵行者情無彼此。如是作時令他歡喜。愛念敬重共相親附。和合攝受無諸違諍。一心同事如水乳合。	36. “Fourth: Everyone to gladly shares with others whatever benefits that have been gained in accord with the Dharma, even if it’s a small amount of food from one’s bowl, without excluding anyone from making use of alms that are received. Those of the same religious practice will feel there is no here or there. This will bring joy to others when one does so. You’ll have mutual affection, mindfulness, and respect for those close to you. You’ll be aligned, cooperative, and have no conflicts. You’ll be wholehearted in performing the same duties like water and milk combined.
「五者：於所受戒，不破不穴不雜不垢不穢，初後淨持智人所讚。同梵行者不生輕鄙，共持淨戒法食俱同。如是作時令他歡喜⋯廣說乃至⋯ 如水乳合。	37. “Fifth: Not breaking, not making holes in, not adulterating, not defiling, and not polluting the precepts that have been accepted, wise people commend it when they are purely observed from beginning to end. Those of the same religious practice won’t become mean but equal in their observance of the pure precepts, Dharma, and alms. This will bring joy to others when one does so … recited in full up to … like water and milk combined.
「六者：能生正見無有疑惑是聖出離無能破壞，速盡苦邊，與同梵行者共同此見。如是作時令他歡喜⋯廣說乃至⋯ 如水乳合。	38. “Sixth: Producing right view without any uncertainty about this noble escape which cannot be broken, one will quickly reach the end of suffering, and those of the same religious practice will share this same view. This will bring joy to others when one does so … recited in full up to … like water and milk combined.
「汝等苾芻，是謂六種歡喜之法。應常修習慇懃守護。令諸苾芻眾得增長，善法無損。」	39. “You monks, these are the six joyful things. They should always be cultivated and diligently protected. This will allow the community of monks to grow, and the good Dharma won’t diminish.”
時諸眾聞佛說已，皆悉歡喜、信受、奉行。	40. When the assembly heard what the Buddha taught, all of them were delighted by, believed, and approved it.
根本說一切有部毘奈耶雜事卷第三十五
根本說一切有部毘奈耶雜事卷第三十六
三藏法師義淨奉　制譯
第八門第十子攝頌之二
	4. Teaching the Laity at Pāṭali about Carefulness
內攝頌曰：	Inner summary verse:
眾集敬大師，聞法生正信。自述年衰老，說行雨因緣。	They gathered to respect the great teacher, And hearing the Dharma produced right faith. Describing his own weakness and old age, Varṣākāra was taught causes and conditions.
爾時，世尊告具壽阿難陀曰：「我今欲往波吒離邑。」阿難陀言：「如是，世尊，」即與諸苾芻隨從世尊，發摩揭陀國。漸次遊行，至波吒離邑，住制底邊。	41. At that point, the Bhagavān addressed Venerable Ānanda, “Now, I will go to the town of Pāṭali.”¹² Ānanda replied, “Yes, Bhagavān,” and then the monks followed the Bhagavān as he set out from Magadha. They made their way to the town of Pāṭali and stayed on the outskirts.
時，彼邑人聞佛來至，悉皆聚會至制底處。詣世尊所頂禮雙足退坐一面。	42. Then, the people of that town heard that the Buddha had arrived, and they all assembled together and went to that place on the outskirts. When they arrived, they bowed their heads to the Buddha’s feet and withdrew to sit to one side.
爾時，世尊告諸婆羅門、長者、居士曰：「汝等應知放逸之事有五過失。云何為五？一者若婆羅門等為放逸時，以此因緣所有財寶受用之物悉皆散失。二者若放逸人，以此因緣，凡所趣向眾會之處，情生愧𧹞又懷怯懼。三者若放逸人，以此因緣，有惡名稱流遍四方。四者若放逸人，以此因緣，臨命終時心生悔恨。五者若放逸人，以此因緣，命終之後墮於地獄、餓鬼、傍生。是謂五種放逸之過。	43. The Bhagavān then told those brahmins, prominent men, and householders, “All of you should know that being negligent in your duties has five faults.¹³ What are the five? First, when brahmins and others are negligent, it will be a cause for the wealth they possess and possessions they use to be lost. Second, if people are negligent, it will be a cause for often feeling ashamed and apprehensive when they go to an assembly. Third, if people are negligent, it will be a cause for having a bad reputation that spreads everywhere in the four directions. Fourth, if people are negligent, it will be a cause for having bitter regrets when they are about to die. Fifth, if people are negligent, it will be a cause for falling to hell, hungry ghosts, or animals after one dies. These are said to be the five faults of negligence.
「復次，若婆羅門等行不放逸時，有五勝利。云何為五？一者所有財寶受用之物皆不散失。二者凡所趣向眾會之處，情無愧𧹞亦無怯懼。三者有善名稱流遍四方。四者臨命終時不生悔恨。五者命終之後生於天上長受安樂。是謂五種行不放逸利益之事。」	44. “Furthermore, when brahmins and others take care in their conduct, there are five successes. What are the five? First, what wealth they possess and possessions they use won’t be lost. Second, they will usually feel no shame or apprehension when they go to an assembly. Third, they will have a good reputation that spreads everywhere in the four directions. Fourth, they won’t have bitter regrets when they are about to die. Fifth, they will be born up in heaven and experience happiness for a long time after they die. These are said to be the five successes of taking care in one’s conduct.”
爾時世尊為波吒離邑諸婆羅門等，演說法要示教利喜已，默然而住。	45. After he gave a talk on the essentials of the Dharma for the brahmins and others of Pāṭali, having taught it plainly, benefited, and gladdened them, he fell silent and waited.
	5. The Spirits Settling in Pāṭali
諸婆羅門等即從坐起，偏袒右肩右膝著地。合掌向佛白言：「世尊，願佛慈悲哀受我等，晝日遊從閑靜房舍。」	46. The brahmins and others then rose from their seats, adjusted their robes to bare their right shoulders, and knelt their right knees to the ground. They then said to the Buddha with their palms together, “Bhagavān, please let the Buddha have mercy and accept our [invitation to stay] at our quiet building during the day while he tours.”
爾時，世尊默然為受。諸婆羅門等知佛受已，頂禮佛足奉辭而去。諸人去後佛即詣彼閑靜住處。既至彼已，即於房外洗足已，入室宴坐。	47. The Bhagavān then silently accepted [their invitation]. Once they knew the Buddha had accepted, the brahmins and others bowed their heads at his feet, paid their respects, and departed. After they had left, the Buddha went to that quiet residence. Once he was there, he washed his feet outside the hut and went inside to sit in repose.
時摩揭陀國行雨大臣，便於波吒離邑，四邊量度廣立封疆，欲造城隍將罰佛栗氏國。時此邑中，有大勢力威德天神，各求住處。	48. The prime minister of Magadha Varṣākāra was assessing the perimeter of Pāṭali on all four sides while planning to build a city ditch for an attack on the Buddhist country of Vṛji. There were then powerful and dignified heavenly spirits in this town, each of whom was looking for a residence.
爾時世尊於宴坐處，即以天眼過於人天，觀彼天神各求住處。乃於晡時從宴坐起，詣清涼處坐告阿難陀曰：「汝豈不聞量度城邑。」	49. At the time, the Bhagavān was sitting in repose and observed those heavenly spirits each looking for a residence using his heavenly eye that surpasses that of humans and gods. He got up from his seat of repose in the afternoon and went to a cool place to sit, where he addressed Ānanda, “Have you heard that the city is being assessed?”
白言：「我聞行雨大臣欲置城邑以自牢固將伐北城。」	50. He replied, “I have heard that Prime Minister Varṣākāra is establishing defenses in the town to defend against an attack from the north city.”¹⁴
佛言：「阿難陀，善哉！行雨大臣有大智慧欲置城邑，即與三十三天形狀相似。我於住處以天眼觀見諸大天神各求住處。阿難陀，但是勢力諸天欲住之處，於此城內福德大人亦於其中而求住處。但是處中諸天欲住之處，其處中人及餘諸類亦於此住。阿難陀，於其城邑有勝人住止。有勝人言議，有勝商人來共交易往還無滯者，謂即是此波吒離城。然有三災禍城當損壞：所謂水、火及內反逆。」	51. The Buddha said, “Ānanda, that’s good! That Prime Minister Varṣākāra has much wisdom in establishing defenses in the town, for then it will look like the Trāyastriṃśa Heaven. I observed great heavenly spirits each looking for a place to live here with my heavenly eye. Ānanda, the powerful gods only want to live in places such as this city where great people of virtue are looking for a place to live, too. The middling gods only want to live where middling people and other sorts are living. Ānanda, there are superior people who stay in this city. There are superior people who debate and superior merchants who go long distances to do business with each other and return without obstacles here in Pāṭali. Still, there are three disasters that will destroy the city, which are fire, water, and internal rebellion.”
	6. The Brahmin Varṣākāra Provides a Meal for the Buddha
時行雨大臣聞佛、世尊從摩揭陀漸漸遊行至波吒離邑住制底處，為諸人眾之所恭敬。聞已，尋往至世尊所。修敬已畢，共相慰問，退坐一面。佛為說法示教利喜已，默然而住。	52. That Prime Minister Varṣākāra then heard that the Buddha, the Bhagavān, had gradually made his way from Magadha to the outskirts of Pāṭali, where respects were paid to him by an assembly of people. Having heard that, he immediately went to visit the Bhagavān. After he was done paying his respects, he exchanged greetings with the Buddha and withdrew to sit to one side. After teaching the Dharma plainly, benefiting and gladdening him, the Buddha fell silent and waited.
爾時大臣即從座起，偏露一肩，右膝著地。合掌恭敬白言：「喬答摩，唯願明日及苾芻僧，就我宅中為受微供。」佛默然受。是時大臣知佛受已，從座而去。	53. The prime minister when rose from his seat, bared one shoulder, and knelt his right knee to the ground. He then saluted the Buddha with his palms together and said, “Gautama, please accept my invitation to provide some meager offerings to the assembly of monks tomorrow at my home.” The Buddha silently accepted. When that prime minister knew that the Buddha had accepted, he rose from his seat and departed.
時行雨大臣既至宅中，告諸大小。即於其夜備辦種種上妙飲食。食既辦已，至明清旦，敷設座席安淨水盆，澡豆齒木嚴辦既周。即令使人往白：「時至！飲食具備。願佛知時。」	54. Varṣākāra then went to his home and told the young and old there about it. Then, they prepared a variety of wonderful foods and drinks during the night. Once the meals were prepared, he went in the morning to arrange the seating with cushions, basins of clean water, soap, and toothpicks set out all around. He then sent a messenger out to say, “The day has arrived! The meals are ready. The Buddha may come when he decides it’s time.”
世尊即於小食時，執持衣鉢，將諸僧眾詣大臣家。至設食處就座而坐。行雨大臣見佛大眾次第坐已，自手奉持種種上妙飲食。供養佛僧皆令飽足，嚼齒木澡漱已收鉢訖。行雨大臣即以金瓶注水在佛前立，發是願言：「我此施供所有勝善等流之業當獲樂報。以斯福力願此城內舊住天神，於長夜中受勝利樂。願稱彼名而為呪願。」	55. When it was time for a small meal, the Bhagavān took his robe and bowl and led the assembly of monks to that prime minister’s house. They prepared their seats and sat down in the area for the meal. Once he saw the Buddha and the great assembly sitting in their order, Varṣākāra served them a variety of wonderful foods and drinks with his own hands. Once the Buddha and the assembly were satisfied with their alms, they put away their bowls after picking their teeth and washing up. Varṣākāra then poured water from a gold jar while standing in front of the Buddha and made this vow: “This offering of mine is a deed that naturally leads to greater virtue, and it will bring happy rewards. May the power of these merits cause the heavenly spirits who have lived here in this city since antiquity receive excellent rewards of happiness during the long night. May their names be praised as invocations.”¹⁵
爾時世尊於彼大臣所設供養，為隨喜故而說頌言：	56. The Bhagavān was happy with the support that prime minister had provided and spoke these verses:
「若人能有淨信心，恭敬供養於大眾；常依大師真實語，則為諸佛所稱揚。	“If someone can have pure belief, Revere and support the assembly, And always rely on the great teacher’s true words, Then they will be praised by the buddhas.
若有聰明智慧人，卜居於此勝妙處；供養持戒淨行者，復為宣說願伽陀。	If an intelligent and wise person Chooses to reside in this wonderful place And supports precept-keepers of pure conduct, They also are proclaimed in invocations.
若合恭敬布施者，應可殷心修供養。由是天眾起恩慈，猶如父母憐赤子。	To unite with respectful and generous people, They must have sympathy and work to support them. The gods will feel affection for them, Just as parents have sympathy for their baby.
既蒙諸天所守護，常得安然受勝樂；生生恒遇於善人，究竟當至無為處。」	Having received the protection of the gods, They are always at peace and exceptionally happy. From birth to birth, they always meet with good people And arrive at the uncreated place in the end.”
	7. Fording the Gaṅgā River
是時世尊為彼大臣示教利喜。說妙法已，從座而去。時彼大臣了知世法終歸棄捨。即整衣服隨世尊後作如是念：「世尊喬答摩從城出處，我當於彼起大門樓，渡弶伽河為作津濟。」	57. At this point, the Bhagavān taught that prime minister plainly, benefiting and gladdening him. Once he was taught the wonderful Dharma, the Buddha rose from his seat and departed. That prime minister then understood that worldly ways had to be discarded in the end. He adjusted his clothes and followed after the Bhagavān with this thought, “The place where the Bhagavān Gautama exits the city, I will erect a great gate and tower there, and I will make river crossing where he fords the Gaṅgā River.”
時佛世尊知彼念已，於城中道西趣郭門。北面而行向河欲過。時彼河中諸人欲渡。或將草、木、瓠、及浮囊憑而渡水。往還不絕數有億千。世尊見已作如是念：「我今為當安步中流水上而去？為以神力從此岸沒於彼岸出？」	58. Once he knew this thought, the Buddha, the Bhagavān, took the road west through the city as he headed for the gate. He then turned north as he was about the cross the river. At the time, there were people crossing the river. Some crossed the river on grass, wood, gourds, or flotation bags. Those crossing in either direction were unending in the thousands and millions. Having seen this, the Bhagavān thought, “Now, shall I walk across the river on the surface of the water and depart? Or will I use my miraculous powers to disappear from this side and reappear on the other side of it?”
即入勝定隨其所念，并諸苾芻此沒彼出。有一苾芻即於是時說伽陀曰：	59. He then entered a superior samādhi that followed what he thought, and he and the monks disappeared from this side and appeared on the other side. One of the monks then spoke these verses:
「諸人求渡者，往來非一數。浮囊及草木，欲越弶伽津。	“People who sought the crossing Came and went without number. Floating on bags, grass, and wood, They wanted to traverse Gaṅgā Ford.
世尊以神力，并及於僧眾從此至彼岸，不復起疲勞。	With miraculous powers, the Bhagavān Together with the assembly of monks Went from this side to the other And suffered no more exhaustion.
平川水流溢，穿井復何為？心根煩惱除，豈更求餘物？」	The river’s flow is a level surface, How could a well hole be drilled into it? The mind faculty without afflictions, How could one seek anything more than that?”
時行雨大臣於佛出城處，為造門樓，名曰喬答摩門。河津階道名喬答摩路。	60. Then, Varṣākāra had a gate and tower built where the Buddha had exited the city and called it Gautama’s Gate. He called the stairway where he crossed the river Gautama’s Path.
	8. The Teaching at Kuṭigrāmaka
爾時世尊既至北岸，告阿難陀曰：「我今欲往小舍村、北升攝波林。」佛行至彼既安坐已，告諸苾芻曰：「此是尸羅，此是三摩地，此是般若。由持戒力，定能安穩、久住、不退。由修定故，智慧得生。由慧力故，於染瞋、癡心得解脫。如是，諸苾芻，心善解脫。得正解了：『我生已盡，梵行已立，不受後有。所作已辦。』如實而知。」	61. The Bhagavān then went to the north side [of the river] and told Ānanda, “Now, I am going to visit the rosewood forest north of the village of Kuṭi.”¹⁶ After he had traveled there and found a peaceful place to sit, the Buddha told the monks, “This is moral conduct, this is samādhi, and this is wisdom.¹⁷ Samādhi can be stable for a long time without receding as a result of the power of observing precepts. Wisdom can arise as a result of cultivating samādhi. One gains liberation from defiled thoughts of hate and delusion as a result of wisdom’s power. In this way, monks, one’s mind is well liberated. One obtains this right understanding: ‘My births have been ended, the religious practice has been established, and I won’t be subject to a latter existence. The task has been accomplished.’ It being true, one will know it.”
	9. The Teaching at the Village of the Reed Traders
世尊復告阿難陀曰：「我今欲往販葦聚落村外林中。」白言：「世尊，如是，應去。」既至彼已，時彼聚落人遭疫癘。有一淨信鄔波索迦因茲命過。復有善賢名稱等諸近事男亦皆命過。	62. The Bhagavān again told Ānanda, “Now, I am going to visit the forest outside of the village of Nādikā.”¹⁸ He replied, “Yes, Bhagavān, we should go.” Once they had gone there, the people of that village were suffering from an epidemic. There was a pure layman who passed away as a result. There were also other laymen of virtuous reputation who passed away.¹⁹
時諸苾芻於小食時執持衣鉢，入聚落中次行乞食。聞此村中多有諸人遭疫而死。既得食已，各還本處。飯食訖、收衣鉢、洗足已，俱詣佛所。禮佛足已，在一面坐白言：「世尊，我等入村行乞食時，聞有眾多鄔波索迦悉皆命過。未知彼等當生何處？」	63. When it was time for a small meal, the monks took their robes and bowls and walked the alms round in the village. They heard that many people had died from the epidemic in that village. Once they had obtained their alms, they each returned home. When they were finished eating, putting away their robes and bowls, and washing their feet, they all went to the Buddha. After bowing at the Buddha’s feet, they sat to one side and said, “Bhagavān, when we went to the village to walk the alms round, we heard that there were many laymen who had passed away. Do we know yet where they were born [after dying]?”
佛言：「苾芻，於此村中有二百五十諸鄔波索迦，斷五下分結。從此命過得化生身。於彼涅槃更不退轉。證不還果不復更來。	64. The Buddha said, “Monks, there were two hundred and fifty laymen in this town who had abandoned the five lower bonds. They obtained a body born through transformation upon passing away. That they will nirvāṇa there is irreversible. They realized the fruit of non-returning and won’t come here again.
「汝等苾芻，復有三百餘人鄔波索迦從此命過，薄斷染瞋、癡。得一來果，暫來人間當盡苦際。	65. “You monks, there were another three hundred other laymen who passed away from here having weakened or abandoned the defilements of hate and delusion. Having attained the fruit of once-returning, they will reach the end of suffering when they come back among humans.
「汝諸苾芻，於此村中有五百人並已命過，能斷三結。得預流果不復退轉，於七有生人天還往當盡苦際。	66. “You monks, there were another five hundred laymen in this town who all have passed away who could abandon the three bonds. That they will attain the fruit of stream-entry is irreversible, and they will reach the end of suffering after seven rebirths as humans or gods.²⁰
「汝等苾芻，何煩致問作斯擾惱？生者必死，此為常事，若佛出世及不出世。生死之法如來悉知，為諸有情分別演說，開示十二緣生法門。所謂此有故彼有，此生故彼生。即是無明緣行，行緣識，識緣名色，名色緣六處，六處緣觸，觸緣受，受緣愛，愛緣取，取緣有，有緣生，生緣老、死、憂、悲、苦、惱。	67. “You monks, how vexing would it be to ask about these irritations? Anyone who is born will surely die. This is always the case, whether a buddha arises in the world or not. The Tathāgata completely knows the law of birth and death, which he discerns and expounds upon for sentient beings, revealing the Dharma subject of the twelve [steps of] dependent origination. That is to say, that exists because this exists, and that arose because this arose. Just so, ignorance is the condition for actions, actions are the condition for awareness, awareness is the condition for name and form, name and form are the conditions for the six senses, the six senses are the conditions for contact, contact is the condition for feeling, feeling is the condition for craving, craving is the condition for grasping, grasping is the condition for existence, existence is the condition for birth, and birth is the condition for old age, death, sorrow, lamentation, pain, and trouble.
「此無故彼無，此滅故彼滅。所謂無明滅則行滅，行滅則識滅，識滅則名色滅，名色滅則六處滅，六處滅則觸滅，觸滅則受滅，受滅則愛滅，愛滅則取滅，取滅則有滅，有滅則生滅，生滅則老、死、憂、悲、苦、惱滅。如是廣大苦蘊悉皆除滅。	68. “That doesn’t exist because this doesn’t exist, and that ceased because this ceased. That is to say, actions cease when ignorance ceases, awareness ceases when actions cease, name and form cease when awareness ceases, the six senses cease when name and form cease, contact ceases when the six senses cease, feeling ceases when contact ceases, craving ceases when feeling ceases, grasping ceases when craving ceases, existence ceases when grasping ceases, birth ceases when existence ceases, old age, death, sorrow, lamentation, pain, and trouble cease when birth ceases. In this way, the vast mass of suffering is completely ceased.
「我今復為汝等說法鏡經。應可諦聽，善思念之。云何法鏡？謂佛、法、僧、聖清淨戒，汝等於此深生尊重、恭敬、供養、禮拜、讚歎，正信正念常不斷絕。是名法鏡。如是應持。」	69. “I will now teach all of you the Dharma mirror sūtra again. You should listen closely and consider it well. What is the Dharma mirror? When all of you honor, respect, support, revere, and praise the Buddha, Dharma, Saṅgha, and noble, pure precepts, which all of you deeply honor, respect, give support, revere, and praise, then proper faith and mindfulness with be constant and unending. This is called the Dharma mirror. You should remember it in this way.”²¹
時諸苾芻聞佛所說依教，奉行。	70. The monks who heard what the Buddha taught relied on his teachings and approved of them.
	10. The Woman Āmra’s Invitation
佛告具壽阿難陀曰：「我今欲往廣嚴城。汝可告諸大眾。」時阿難陀言：「如是。世尊，」佛及僧眾漸至城所住菴沒羅林。	71. The Buddha told Venerable Ānanda, “Now, I am going to visit Vaiśālī.²² You can inform the great assembly.” Ānanda replied, “Yes, Bhagavān.” The Buddha and the assembly made their way to that city and stayed in the mango forest there.
時此城中有一女人(舊云奈女者，非)，顏容端正眾所知識。名菴沒羅，是此林主。聞世尊至住我林中，著妙衣瓔而自莊飾。命諸女屬共相隨從。乘駕寶車詣世尊處。既至林所便即下車徒步而進。	72. There was a woman in the city at the time (the old version says “mango woman,” which is incorrect), whose visage was handsome and known to many people. Her name was Āmra, and she was the owner of the forest. Hearing that the Bhagavān had arrived to stay in her forest, she put on fine clothes and jewelry to decorate herself. She then ordered her retinue of women to follow along with her. They rode in precious chariots to where the Bhagavān was staying. Upon arriving at the forest, they dismounted from their chariots and proceeded on foot.
爾時世尊於無量百千苾芻眾中而為說法。于時世尊遙見女已，告諸苾芻：「彼諸女眾欲來至此。汝等應當繫念思惟。勿生異想，聽我所說。	73. At the time, the Bhagavān was teaching Dharma to an assembly of measureless hundreds of thousands of monks. When he saw this woman from a distance, the Bhagavān told the monks, “There is an assembly of women that are coming here. You all must fix your attention and contemplate. Don’t have perceptions of anything other than listening to what I am teaching.²³
「汝等苾芻，云何名為繫念思惟？若有苾芻起罪惡念、不善心時，當即除遣。應生正信，發起精勤，攝心，令住正念、不散。使善法生、惡念止息，正智熏習圓滿增廣。正勤相續勿為異念，苾芻如是繫念思惟。	74. “All of you monks, what is called fixing one’s attention and contemplating? When a blameworthy and wicked thought or unskillful feeling occurs to a monk, he should immediately eliminate it. He should produce correct faith, initiate the effort to gather his mind, and make it stay with proper mindfulness and no distraction. Making good qualities arise and bad thoughts stop, correct knowledge will suffuse you completely and grow larger. Applying this effort continuously and not having any other thoughts, a monk fixes his attention and contemplates in this way.
「汝等復聽！勿生異想。苾芻應知，往來所趣當善觀察屈、申，俯仰，著僧伽胝、執持衣鉢，行、住、坐、臥，語、默，睡眠、惛沈、起時。為對治法正念而住。	75. “All of you, listen to this, too! Don’t produce perceptions of anything else. Monks, you should know, wherever you may go, you should be watchful when bending, stretching, looking up and down, putting on your robes, carrying your robe and bowl, walking, standing, sitting, lying down, speaking, being quiet, sleepy, lethargic, and waking up. Abide with correct mindfulness as a counteractive.
「云何苾芻正念而住？汝今當知，謂觀內身。策起正勤，應善調伏，於諸世間知是憂苦。次觀外身⋯內外身⋯內受⋯外受⋯內外受⋯內心⋯外心⋯內外心⋯內法⋯外法⋯內外法。於此諸法繫念觀察攝心令住。策起正勤、勇猛、不息，應善調伏，於諸世間知是憂苦。苾芻如是繫念思惟。是故汝等正念而住。由彼女眾欲來至此，是我殷勤之所教誨。」	76. “How does a monk abide with correct mindfulness? Now, you should know, this refers to observing the internal body. To rouse proper effort, one should be well disciplined and aware of the sorrows and pains of worldly people. Next, observe the external body … both the internal and external body … internal feeling … external feeling … both internal and external feeling … internal mind … external mind … both internal and external mind … internal principles … external principles … both internal and external principles. Regarding these principles, one fixes their attention and observes them while collecting their mind and keeping it there. To rouse the proper effort, vigor, and not stop, one should be well disciplined and know the sorrows and pains of worldly people. A monk fixes his attention and contemplates in this way. Therefore, all of you abide with correct mindfulness. These are my instructions to take care because those women are about to arrive here.”
是時女眾來詣佛所，頂禮雙足，退坐一面。爾時世尊為說妙法，示教利、喜，默然而住。	77. It was then that the assembly of women came to the Buddha, bowed their heads at his two feet, and sat to one side. Thereupon, Buddha taught them the fine Dharma plainly, benefiting and gladdening them, and then fell silent.
時菴沒羅女從座而起合掌恭敬，白佛言：「世尊，唯願哀愍，與諸苾芻明日就宅，受我微供。」世尊默然。知佛受已，頂禮雙足，奉辭而去。	78. The woman Āmra then rose from her seat, saluted the Buddha with her palms together, and said to him, “Bhagavān, please take pity on us and accompany the monks tomorrow to my house to receive my meager offering!” The Buddha remained silent. Once she knew the Buddha had accepted, she bowed her head at his two feet, paid her respects, and departed.
	11. The Licchavi Men’s Invitation
時廣嚴城諸栗㚲毘子聞佛世尊遊行人間，住菴沒羅林。各嚴種種駟馬寶車。馭青馬駕、青車、青轡勒，執青鞭，戴青帽，擎青蓋。帶青刀，捉青拂，著青衣。瓔珞、塗香悉皆青色，并諸從者皆服青衣。復有栗㚲毘與諸從者別為一隊，車、馬、衣、瓔悉為黃色。復有一隊悉為赤色。復有一隊悉為白色。如是，各別前後隊仗，聲螺擊鼓，出廣嚴城。皆欲親覲如來，頂禮，恭敬。	79. The Licchavi sons of Vaiśālī heard that the Buddha Bhagavān was touring among the people and staying in the mango forest. They each prepared a variety of horse-drawn precious chariots. They drove blue chariots with blue horse teams wearing blue spurs and bridles while holding blue whips and carrying blue caps and having blue parasols in hand. They had blue swords in their belts, grasped blue fly whisks, and wore blue clothes. Their jewelry and rubbed incense were both blue, and their followers were wearing blue clothing, too. There was also a group of Licchavis and their followers whose carts, horses, clothing, and jewelry were all yellow. There was also a group who were all red. There was another group who were all white. In this way, they each had a group of armed troops in front and rear who blew conches and beat drums as they left Vaiśālī. They wanted to see the Tathāgata up close, bow their heads, and reverence him.
世尊知彼欲來，告諸苾芻：「汝等未見三十三天遊觀芳園者，今可觀此廣嚴城中諸栗㚲毘子。由其威德莊飾巧妙，與三十三天出遊芳園等無有異。」	80. The Bhagavān noticed they were about to arrive and told the monks, “All of you who have yet to see the thirty-three gods when they go sightseeing in their parks, now you can look at those young Licchavis from this city of Vaiśālī. There’s no difference between their dignity, adornments, and skill and the thirty-three gods sightseeing in their parks.”
諸栗㚲毘子既至林所，便即下車，徒步而進。詣世尊所，頂禮雙足，退坐一面，欲聽妙法。世尊為說示教利喜，各令慶悅。	81. Once they had reached the forest, the Licchavi men dismounted from their chariots and proceeded on foot. When they reached the Bhagavān, they bowed their heads at his two feet and withdrew to sit to one side hoping to listen to the marvelous Dharma. The Bhagavān then taught them Dharma plainly, benefiting and gladdening them, which delighted each of them.
爾時會中有一婆羅門名曰黃髮摩納婆，從座而起整衣合掌，白佛言：「世尊，我今樂欲隨喜讚歎。」	82. There was a brahmin in the congregation at the time named Paiṅgika Māṇava.²⁴ He rose from his seat, adjusted his robe, and said to the Buddha with his palms together, “Bhagavān, I would now like to gladly praise you!”²⁵
佛告摩納婆：「隨汝意說。」既蒙佛許，即說頌曰：	83. The Buddha told Māṇava, “You can go ahead and do as you like.” Having received the Buddha’s consent, he then spoke in verse:
「大王身持寶裝甲，今為國主獲善利。有佛現生於此處，名稱高遠若須彌。	“The great king is clad in jeweled armor, And today’s rulers have won good profits A buddha has appeared here in this place Whose fame is as lofty as Sumeru.
如白蓮華處池中，於夜開敷散芬馥；如日流暉照空界，光明遍滿於世間。	He’s like a white lotus flower in a pond That opens at night to spread its fragrance; Like the sun streaming its rays through the sky Illuminating everything in the world.
當觀如來智慧力，如大明炬照昏冥。常為人天作智眼，諸來見者皆調伏。」	We should look on the Tathāgata’s wisdom As a brilliant torch shining in the dark. He made his eye of knowledge for humans and gods, To tame all those who come to see him.
時諸栗㚲毘聞是說已，同聲讚言：「大摩納婆，善說斯語。」是時會中有五百栗㚲毘子，各脫上衣持施黃髮。世尊復為大眾說法示教利喜默然而住。	87. Once they had heard this, the Licchavis praised him with the same voice, “Great Māṇava, these words are well spoken!” Thereupon, five hundred Licchavi men in the congregation each took off their upper robe and gave them to Paiṅgika. The Bhagavān again taught the Dharma for that great assembly plainly, benefiting and gladdening them, and then fell silent.
時諸栗㚲毘子各從座起，整衣合掌而白佛言：「唯願，世尊哀愍我等，與諸苾芻明日城內，受我微供。」	88. Those Licchavi men each rose from their seats, adjusted their robe, and said to the Buddha with their palms together, “Please, Bhagavān, take pity on us and accompany the monks tomorrow to the city to receive our meager offerings.”
佛言：「我與苾芻已許菴沒羅女明日就食。」	89. The Buddha said, “I and the monks have already agreed to a meal tomorrow with the woman Āmra.”
白言：「大德，我有所失，不如彼女。彼有智慧先請世尊。我等不能及時親覲恭敬禮拜，我於後時當興供養。」	90. They replied, “Venerable, we’ve lost something, not being the equal of that woman. She had the wisdom to invite the Bhagavān first. Given that we can’t meet you personally, pay our respects, and honor you then, we will provide some support at a later time.”
佛言：「甚善！」聞佛讚已情懷歡喜。頂禮佛足奉辭而去。	91. The Buddha said, “Very good!” Upon hearing the Buddha’s praise, they felt glad. They bowed their heads at the Buddha’s feet, paid their respects, and departed.
時摩納婆見彼諸人辭佛去後，少時而住。即從座起整衣合掌白佛言：「大德，彼五百人聞我讚佛同聲慶喜。為妙語故，各持一衣來施於我。我持奉佛。唯願慈悲哀愍納受。」	92. Māṇava watched those men pay their respects to the Buddha and waited a little while after they had left. He then rose from his seat, adjusted his robe, and said to the Buddha with his palms together, “Venerable, those five hundred men heard my praise of the Buddha and appreciated it with the same voice. They each took a robe off and gave it to me because of my fine words. I present them to the Buddha. Please have mercy and pity by accepting them.”
世尊為受，告言：「摩納婆，若如來、應、正等覺出現世間，有五希有事亦現於世。云何為五？謂於世間若有大師，如來、應、正等覺、明行圓滿、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊出現於世。凡所說法初、中、後善，文、義巧妙、純一、圓滿，清淨鮮白梵行之相。當知此是如來、應、正等覺出現世間第一希有。	93. The Bhagavān accepted them and said, “Māṇava, when a Tathāgata, Arhat, and Completely Awakened One appears in the world, there are five extraordinary things that also appear in the world. What are the five? Suppose there is a great teacher in the world or a Tathāgata, Arhat, and Completely Awakened One who is complete in insight and conduct, well gone, an understander of the world, an unsurpassed man, a trainer of men, a teacher of gods and humans, a Buddha and a Bhagavān who appears in the world. They all teach the Dharma that’s good in the beginning, middle, and end, that’s skillful, consistent, and complete in content and meaning, and that signifies the pure and clean religious practice. You should know that this is the first extraordinary thing about a Tathāgata, Arhat, and Completely Awakened One who arises in the world.
「復次，若有聽聞如是妙法，能善作意，一心審諦，攝斂諸根思念觀察。當知此是如來、應、正等覺出現世間第二希有。	94. “Furthermore, if someone hears such a fine Dharma, they can think well on it wholeheartedly and sincerely, bringing together their faculties to carefully consider and investigate it. You should know that this is the second extraordinary thing about a Tathāgata, Arhat, and Completely Awakened One who arises in the world.
「復次，其聞法者，情生喜悅，獲大善利，於世俗事生厭離心⋯此是如來、應、正等覺出現世間第三希有。	95. “Furthermore, those who hear the Dharma feel joyful, obtain a great and good benefits, and grow tired of worldly affairs … this is the third extraordinary thing about a Tathāgata, Arhat, and Completely Awakened One who arises in the world.
「復次，若有展轉聽聞法者，皆亦漸漸依教奉持⋯此是如來、應、正等覺出現世間第四希有。	96. “Furthermore, if someone coverts upon listening to the Dharma, they will gradually rely on the teaching, accepting and keeping it, too … this is the fourth extraordinary thing about a Tathāgata, Arhat, and Completely Awakened One who arises in the world.
「復次，諸聞法者繫念思惟，即能通達甚深妙慧⋯此是如來、應、正等覺出現世間第五希有。	97. “Furthermore, those who hear the Dharma fix their attention and contemplate it, and then they can master its profound and wonderful wisdom … this is the fifth extraordinary thing about a Tathāgata, Arhat, and Completely Awakened One who arises in the world.²⁶
「復次摩納婆，知恩報恩名大善士，少尚不忘，何況多恩。是故汝今應勤修學。」摩納婆聞佛說已，歡喜信受，頂禮雙足，辭佛而去。	98. “Furthermore, Māṇava, one who knows their favors and repays those favors is called a great and good man who does not forget even a minor request. How would it be with these many favors? Therefore, you should apply yourself to your training now.” Once he had heard what the Buddha said, Māṇava rejoiced and believed it. He bowed his head at the Buddha’s feet, paid his respects, and then departed.
	12. The Woman Āmra’s Gifts
時菴沒羅女即於其夜，備辦種種上妙飲食。至明清旦，敷設床席，置淨水盆、齒木、及屑。遣使白佛：「飲食已辦。願佛知時。」	99. The woman Āmra then prepared a various of wonderful dishes and drinks during the night. When morning came and the sun rose, she laid out seats and couches, put out a basin of clean water, tooth picks, and a chip.²⁷ Then, she sent a messenger to tell the Buddha, “The meal is ready. The Buddha may come when he decides it’s time.”
爾時，世尊著衣持鉢，與苾芻眾詣彼食處。佛及大眾次第坐已。時菴沒羅女見佛大眾悉安坐已，手自奉行種種上妙飲食，普令飽滿。飯食訖，次授澡豆及以齒木。澡漱已，收鉢竟，遂取卑席於佛前坐，攝心聽法。	100. At that time, the Bhagavān put on his robe, took his bowl, and went to her place to eat with the assembly of monks. Once there, the Buddha and the great assembly were seated in their order. When she saw that the Buddha and the great assembly were seated, Āmra then served them a variety of wonderful dishes and drinks with her own hands until they were all full. When they were done eating, she next gave them wash basins and tooth picks. Once they had washed up and were done putting away their bowls, she fetched a small stool, sat in front of the Buddha, and collected her mind to listen to Dharma.
爾時世尊即為其女說施伽他曰：	101. It was then that the Bhagavān spoke verses as a gift to her:
「若人不慳能施與見者愛敬咸親近，入眾會中無畏懼得大利益具名聞。	“When someone isn’t stingy and giving And treat friends with affection and respect, They enter their communities without fear, And they obtain great benefits and fame.
是故智人常惠施，能令長夜福增長。漸除煩惱破慳貪，三十三天受歡樂。	The wise therefore always focus on giving, Which cause one’s merits to grow in the long night. Gradually removing afflictions and destroying greediness, One experiences the joy of the Trāyastriṃśa Heaven.
修諸善業營功德，命終之後得生天，與諸女眾戲芳園，為佛弟子常安樂。」	Cultivating good deeds and building virtue, One will be born in heaven after they die. Frolicking in pleasure parks with a host of women, The Buddha’s disciples are always happy there.”
	13. The Monks Disperse and the Buddha Falls Ill
爾時世尊復為菴沒羅女隨機，說法示教利喜已，從座而去。還至住處，告阿難陀曰：「我今欲往竹林中。汝可告諸大眾。」時阿難陀如佛所教，即與大眾隨佛至竹林。北住升攝波林。	102. The Bhagavān further motivated the woman Āmra, teaching her the Dharma plainly, benefiting and gladdening her. Afterward, she rose from her seat and departed. They returned to their abode, and the Buddha told Ānanda, “I’m going into Veṇuvana now.²⁸ You can inform the great assembly.” Ānanda did as the Buddha instructed and followed the Buddha with the great assembly to Veṇuvana. They stayed in a rosewood grove to the north.
時屬飢儉乞求難得。佛告諸苾芻：「今時飢儉。汝等宜可求同意者於薜舍離諸方聚落隨便安居。我與阿難陀於此處住。若不如是，求乞難得。」	103. There was a famine at the time that made getting alms difficult. The Buddha told the monks, “Now this is a time of famine. All of you ought to seek out like-minded people in Vaiśālī and the surrounding villages to find shelter with them. Ānanda and I will stay here. If we don’t do this, alms will be difficult to find.”
時諸苾芻聞佛教已，各依善友隨處安居。唯阿難陀獨留侍佛，在於樹下而作安居。佛於夏內身嬰病苦。受諸痛惱幾將命沒。作如是念：「我身有疾，不久遷謝，然諸苾芻散在餘處。我今不應離諸大眾而般涅槃。應以無相三昧觀察自身，令苦停息。」作是念已，即入勝定，所受諸苦如念皆除，安隱而住。	104. Having heard the Buddha’s instruction, the monks each relied on good friends for their residence. Only Ānanda stayed to attend to the Buddha, and they made a home under the trees. During the summer, the Buddha suffered from illness and pain inside his body. He experienced so much agony that his life was about to end. He thought, “Having this illness, it won’t be long before I die, but the monks are scattered in other places. I shouldn’t leave the great assembly now and parinirvāṇa. I should observe my own body with the signless samādhi to make the pain go away.” Having had that thought, he then entered the higher samādhi, which made the pains that he felt go away as he thought, and he abided peacefully.
時具壽阿難陀於日晡時從定而起，往詣佛所頂禮佛足在一面立。合掌白言：「大德世尊，我於向者身心迷悶，莫辯好惡，所聞之法不能誦持。由見世尊受諸病苦，恐將寂滅。今聞世尊未般涅槃，少得醒悟。又言：『若諸苾芻不總集者我不涅槃。』以此惟忖故知更說希有之法。」	105. Then, the elder Ānanda rose from his repose in the afternoon and went to the Buddha, bowed his head at the Buddha’s feet, and stood to one side. With his palms together, he said, “Venerable Bhagavān, my body and mind were depressed a while ago, and I couldn’t tell good from bad, nor could I recite or remember the Dharma I had learned. It was because I had seen the Bhagavān experiencing painful ailments and was afraid he was going to be peacefully extinguished.²⁹ Now that I’ve heard that the Bhagavān has yet to parinirvāṇa, I’m a little more awake. He also said, ‘If the monks haven’t all assembled, then I won’t nirvāṇa.’ I know his extraordinary qualities because I’ve pondered this.”
佛告阿難陀：「汝作是意，謂我教導諸苾芻故不涅槃者，無有是處。何以故？豈可我今更欲示諸苾芻希有之法？阿難陀，我所應說皆已說竟，悉令解了內外諸法，所謂四念住、四正勤、四神足、五根、五力、七覺分、八聖道。阿難陀，諸佛如來常以此法分明為說。無有祕悋覆藏之心。	106. The Buddha told Ānanda, “That thought you had that I won’t nirvāṇa because I teach the monks isn’t a possibility. Why is that? How could I want to show off my extraordinary qualities to the monks right now? Ānanda, I have already taught what I should teach, and everyone understands the inner and outer teachings, which are the four abodes of mindfulness, four right efforts, four miraculous abilities, five faculties, five powers, seven factors of awakening, and eightfold noble path. Ānanda, buddhas and tathāgatas always clearly discern these teachings. He has nothing secret or hidden in his thoughts.
「然阿難陀，我身有疾將欲涅槃，便作是念：『吾今病苦必定命終。』諸苾芻等各在餘處，我念：『不應離斯大眾而般涅槃。宜自用意以無相三昧觀察其身痛惱令息。』即便入定，所受諸苦悉皆除愈，得安隱住。	107. “Still, Ānanda, my body is ailing and is going to nirvāṇa, so I thought this: ‘Now, I am ailing and in pain and my life will surely end.’ The monks are each living elsewhere, and I thought, ‘I shouldn’t abandon this great assembly and parinirvāṇa. I ought to apply my mind to the signless samādhi and watch this body’s pain and trouble to make it stop.’ Then I entered that samādhi and eliminated all of the pains I was feeling so that I could have some peace.
「阿難陀，我今衰邁身力羸弱年將八十。唯依二事而得存住，如朽破車亦依二事。以是義故，汝今不應憂愁苦惱。但諸世間有為之法從因緣生，而不滅壞得常住者，無有是處。我先為汝常說是事。一切世間樂欲光華。愛念可意悉皆散壞。恩愛別離無留住者。是故當知，於我現在及我滅後，汝等自為洲渚，自為歸依。法為洲渚，法為歸依。無別洲渚，無別歸依。何以故？若我現在及我滅度，若依法者、樂持戒者於我聲聞弟子最為第一。	108. “Ānanda, I am getting old now, my body is weak, and I’ve reached eighty years. It’s only by relying on two things that I have been able to stay alive, like a decrepit cart that also relies on two things. For this reason, you shouldn’t be sad or troubled now. It’s simply impossible for worldly things that are produced from causes and conditions to not be destroyed or last forever. I’ve taught you this often in the past. All the pleasant desires of the world are like shining flowers. Everything that’s cherished and agreeable will break up and be destroyed. Loved ones will be separated until no one remain. Therefore, you should know, while I am here and after I have perished, all of you will be your own islands and your own refuges. The Dharma is the island, and the Dharma is the refuge. There is no other island and no other refuge. And why is that? Whether I am present or after my extinguishment, those who rely on the Dharma and who like observing precepts will be the best of my voice-hearer disciples.
「云何苾芻自為洲渚、自為歸依，無別洲渚、無別歸依？阿難陀，若諸苾芻能於內身善知身相，繫念觀察攝心，令住發起勇猛，降伏貪、瞋、及諸憂惱。如是外身⋯內身⋯內外身⋯內受⋯外受⋯內外受⋯內心⋯外心⋯內外心⋯內法⋯外法⋯內外法⋯於如是處，繫念觀察攝心，令住發起勇猛，降伏貪、瞋、及諸憂惱。苾芻若作如是觀者，此則名為自為洲渚自為歸依順法而住。」	109. “How will a monk be his own island and his own refuge, having no other island and no other refuge? Ānanda, if the monks are able to know aspects of the body well, fixing their attention and observing them with a collected mind, keeping it there and generating vigor, they will defeat greed, hate, and troubling sorrows. In this way, they fix their attention and observe the external body … internal and external bodies … internal feelings … external feelings … internal and external feelings … internal mind … external mind … internal and external minds … internal principles … external principles … internal and external principles … with a collected mind, keeping it there and generating vigor, they will defeat greed, hate, and troubling sorrows. If a monk performs these contemplations, this is called being his own island and his own refuge by following the Dharma and abiding in it.
內攝頌曰：	The inner summary verse says:
行雨竹林內，修理波吒邑，渡河詣小村，漸向涅槃等。	They spent the rainy season in a bamboo grove, Practiced the principle in Pāṭali, Forded the river and went to a small village, Slowly headed toward nirvāṇa.
	14. Ānanda Misses the Hint and Māra Visits the Buddha
爾時世尊告具壽阿難陀曰：「我今欲往廣嚴城。」時阿難陀聞佛教已，即隨佛。後至廣嚴城，住重閣堂。於小食時著衣持鉢入城乞食，時阿難陀隨佛而去。次第乞已還至本處。	110. The Bhagavān then told the elder Ānanda, “Now, I’m going to Vaiśālī.”³⁰ Ānanda accepted the Buddha’s instruction and followed the Buddha. Once they arrived in Vaiśālī, they stayed in the second-floor hall there.³¹ When it was time for a meal, he put on his robe and took his bowl into the city to solicit alms. Ānanda then followed the Buddha as he departed. After they had walked the alms round, they returned to their abode.
飯食訖、收衣鉢、澡漱畢、洗足已，佛即往詣取弓制底樹下而坐。告阿難陀曰：「此廣嚴城物產、華麗、芳林、果樹在處敷榮。塔廟清池甚可愛樂。贍部洲內此最希奇。阿難陀，若有能於四神足修習、多修習，欲住一劫若過一劫，悉皆隨意。阿難陀，如來已於四神足已多修習。欲住一劫若過一劫，悉皆自在。」	111. After they were finished with their meal, had put away their robe and bowl, cleaned themselves up, and washed their feet, the Buddha then went under a tree at Cāpāla Shrine and sat there.³² He told Ānanda, “This city of Vaiśālī is teeming with life, the flowers are elegant, the forest is sweet-smelling, and the fruit trees here are flourishing. The shrines and clear ponds are very lovely. It’s the most extraordinary place in Jambūdvīpa. Ānanda, anyone who can cultivate and cultivate often the four miraculous abilities could live for an eon or more as they like. Ānanda, the Tathāgata has cultivated the four miraculous abilities often. He is entirely free to live for an eon or more if he wants.”
時阿難陀默然無語。如是世尊三唱前事⋯乃至⋯悉皆自在。阿難陀亦皆無語。佛作是念：「今阿難陀被魔所惑，身心迷亂。我已再三分明告示，竟無言說，能為啟請。由是定知被魔所惑。」即便告曰：「汝可依一樹下宴坐而住。不應與汝雜亂同居。」	112. Then, Ānanda was silent and said nothing. The Bhagavān declared this three times as above … up to … “He is entirely free [to do that].” Ānanda also said nothing each time. The Buddha then thought, “Ānanda is under the influence of Māra now, his body and mind being depressed and distracted. I clearly stated this three times, and he said nothing nor made a request. Surely this is because he is under the influence of Māra.” Then he said, “You can go sit in repose under a tree. You shouldn’t remain here with me while you’re feeling muddled.”
時阿難陀聞佛教已，即往晝日宴坐之處，住一樹下。	Once he heard the Buddha’s instruction, Ānanda when to spend the day sitting in repose under a tree.
爾時惡魔波卑來詣佛所，頂禮佛足，在一面立。合掌恭敬白言：「世尊，涅槃時至。唯願善逝入般涅槃。」	113. Then, Māra the Wicked One came to the Buddha, bowed his head at the Buddha’s feet, and stood to one side. He then saluted with his palms together and said, “Bhagavān, the time for nirvāṇa has arrived. May the Well Gone One please enter parinirvāṇa.”
佛告魔曰：「汝今何故，云：『涅槃時至』，請我涅槃？」	114. The Buddha asked Māra, “Why do you now say, ‘The time for nirvāṇa has arrived,’ and request that I nirvāṇa?”
魔言：「大德，往者一時，佛於尼連河側菩提樹下。成佛未久時，我詣彼白言：『世尊當知涅槃時至。唯願善逝入般涅槃。』	115. Māra said, “Venerable, there was once a time when the Buddha was under the bodhi tree on the bank of the Nairañjanā River. Not long after he became a buddha, I went to him and said, ‘Bhagavān, you should know that the time for nirvāṇa has arrived. May the Well Gone One please enter parinirvāṇa.’
「佛告我言：『若我聖眾聲聞弟子，未有智慧通達聰明辯了，以正法言摧伏邪論，顯揚聖教能流通者。又諸苾芻、苾芻尼、鄔波索迦、鄔波斯迦亦未能得堅修戒品，令我梵行得廣流布，利益多人及諸天眾者。我今無宜入大涅槃。』	116. “The Buddha told me, ‘My noble assembly of direct disciples haven’t yet the wisdom to fully master, learn, and be eloquent in the proper Dharma to defeat incorrect theories and extol the noble teaching so that they can be promulgated. Also, the monks, nuns, laymen, and laywomen have yet to become firm in their cultivation of the precepts, ensure that my religious practice becomes widespread, and benefit many people and the host of gods. It wouldn’t be appropriate for me to enter that great nirvāṇa.’
「大德世尊，今聲聞眾有大智慧。具足通達辯才無礙，以正法言摧伏邪論，顯揚聖教能使流通。又諸苾芻、苾芻尼、鄔波索迦、鄔波斯迦，能令梵行得廣流布，利益多人及諸天眾諸事圓滿。是故我今白世尊言：『涅槃時至。唯願善逝，入般涅槃。』」	117. “Venerable Bhagavān, the assembly of disciples has great wisdom now. They have fully mastered eloquence and are unobstructed, their words defeat incorrect theories with the proper Dharma, and they extol the noble teaching so that it can be promulgated. Also, the monks, nuns, laymen, and laywomen are able to make the religious practice widespread, and they have fulfilled the benefits to many people and the host of gods. These things have been fulfilled, therefore, I say to the Bhagavān now, ‘The time for nirvāṇa has arrived. May the Well Gone One please enter parinirvāṇa.’”
佛告魔曰：「汝且少待。如來不久却。後三月，入無餘依大涅槃界。」	118. The Buddha told Māra, “You just wait a while. It won’t be long before the Tathāgata will be leaving. After three months, he will enter the great realm of nirvāṇa that has no remainder.”
時魔作念：「沙門喬答摩，出言無二。定般涅槃。」情生歡喜，忽然隱沒。	Then Māra thought, “The ascetic Gautama does not speak duplicitously. Surely, he will parinirvāṇa!” Feeling joy, he instantly disappeared.
佛作是念：「我今宜可入如是定，隨彼定力，留其命行、捨其壽行。」作是念已，便即入定，留命行、捨壽行。于時，大地悉皆振動，四方熾然星光墮落，於虛空中天鼓自鳴。佛從定出，說伽他曰：	119. The Buddha thought, “It would be fitting now for me to enter such a samādhi the power of which will bring an end to my life and discard my life span.” After he had this thought, he entered samādhi, ended his life, and discarded his life span. Thereupon, the whole earth shook, fiery meteors fell down in all directions, and a heavenly drum sounded in the sky. The Buddha then emerged from that samādhi and spoke in verse:
「諸有等不等，牟尼悉已除，由得內證定，如鳥破於㲉。」	“Those who are equals to the unequaled, Those sages have all been eliminated. Because of that samādhi of inner realization, He was like a bird breaking out of its egg.”
	15. The Causes of Earthquakes
時具壽阿難陀於日晡時從宴坐起，便詣佛所。頂禮佛足，在一面立白言：「世尊，何因緣故大地振動？」	120. Then, the elder Ānanda rose from his seat of repose in the afternoon and went to the Buddha. He bowed his head at the Buddha’s feet, stood to one side, and said, “Bhagavān, what was the cause and condition for that great earthquake?”
佛告阿難陀：「有八因緣大地振動。云何為八？今此大地依水而住。水依風住、風依空住。阿難陀，有時空中現大猛風水即波動。水若搖動地即振動。阿難陀，此是初因緣大地振動。	121. The Buddha told Ānanda, “There are eight causes and conditions for great earthquakes. What are the eight? Now, this entire earth rests on water and abides there. The water rests on air and abides there, and the air rests on space and abides there. Ānanda, there are times when a fierce gale arises in space that creates waves in the water. If the water is agitated, then the earth shakes. Ānanda, this is the first cause and condition for a great earthquake.
「復次阿難陀，苾芻有大威德具大功用。以神通力令此大地，為小塵想入無邊水想，欲令大地悉皆振動。若苾芻尼及諸天眾大威德者，若作此想亦使大地悉皆振動。阿難陀，此是第二因緣大地振動。	122. “Furthermore, Ānanda, a monk makes use of the great dignity and great merits he possesses. With the power of his miraculous abilities, he causes this whole earth to be perceived as a small particle entering limitless water in order to cause the whole earth to be shook. Or a nun or one of the host of gods with great dignity might make use of this perception to cause the whole earth to shake. Ānanda, this is the second cause and condition for a great earthquake.
「復次阿難陀，若大菩薩從覩史多天下降母胎時，大地振動，諸世界中光明晃耀，倍勝天光。世間所有極幽闇處，假使日月具大威光而不能照，菩薩現生母腹之時，光明赫奕悉皆普照。諸有情類從生以來，欲見自手尚不能覩，因光照了互得相見。知餘有情亦生於此。阿難陀，此是第三因緣大地振動。	123. “Furthermore, Ānanda, when a great bodhisattva descends from the Tuṣita Heaven into his mother’s womb, there is a great earthquake, and a brilliant light twice as bright as the heavens shines throughout the worlds. In the darkest places that exist in the world where even the great radiance of the sun and moon aren’t able to shine, the light is dazzling and illuminates everything when the bodhisattva is born from his mother’s side. The sentient beings [in those dark places] from their birth to the present can’t see their own hands when they want to look at them, but they can see each other’s form due to that illumination. They realize then that there are other sentient beings who were born there. Ānanda, this is the third cause and condition for a great earthquake.
「復次阿難陀，若大菩薩初生之時，大地振動⋯廣如上說⋯ 此是第四因緣大地振動。	124. “Furthermore, Ānanda, there is a great earthquake when a great bodhisattva is first born … and so on as above … This is the fourth cause and condition for a great earthquake.
「復次阿難陀，若菩薩成正等覺時，大地振動⋯廣如上說⋯ 此是第五因緣大地振動。	125. “Furthermore, Ānanda, when a bodhisattva achieves complete awakening, there is a great earthquake … and so on as above … This is the fifth cause and condition for a great earthquake.
「復次阿難陀，若如來三轉法輪時，大地振動⋯亦如上說⋯ 此是第六因緣大地振動。	126. “Furthermore, Ānanda, when a tathāgata turns the Dharma wheel three times, there is a great earthquake … and so on as above … This is the sixth cause and condition for a great earthquake.
「復次阿難陀，若如來留命行捨壽行時，大地振動。四面熾然流光赫奕，於虛空中天鼓自鳴。此是第七因緣大地振動。	127. “Furthermore, Ānanda, when a tathāgata stops his life force and discards his life span, there is a great earthquake. A blazing light flows in four directions that’s brilliant, and heavenly drums sound in the sky. This is the seventh cause and condition for a great earthquake.
「復次阿難陀，如來不久却後三月，入無餘依妙涅槃界。於此時中大地振動，四維上下朗然明照，於虛空中諸天叫聲猶如擊鼓。阿難陀，此是第八因緣大地振動。」	128. “Furthermore, Ānanda, not long after three months, a tathāgata enters the wonderful realm of nirvāṇa that has no more basis. Thereupon, there is a great earthquake, a clear radiance in the four intercardinals and up and down, and a roaring cry from the gods in the sky like someone beating a drum. Ānanda, this is the eighth cause and condition for a great earthquake.”
爾時具壽阿難陀白佛言：「世尊，我觀如來所說之事，為留命行捨壽行，因此大地悉皆振動。」	129. The elder Ānanda then said to the Buddha, “Bhagavān, examining these things taught by the Tathāgata, it was the stopping of his life force and discarding of his life span that caused this great earthquake.”
佛告阿難陀：「如是，如是！我留命行、捨壽行。」	The Buddha told Ānanda, “So it is, so it is! I stopped my life force and discarded my life span.”
阿難陀言：「大德，我親聞佛作如是說：『若有能於四神足修習多修習者，欲住一劫、若過一劫，皆得自在。』大德世尊於四神足已修習、多修習。唯願世尊，住世一劫！唯願善逝，住過一劫！」	130. Ānanda said, “Venerable, I personally heard the Buddha say this: ‘If someone cultivates the four miraculous abilities and cultivates them often, they can live for an eon or more if they want. They have that freedom.’ The Venerable Bhagavān has cultivated the four miraculous abilities and cultivated them often. Please, Bhagavān, remain in the world for an eon! Please, Well Gone One, remain for more than an eon!”
佛告阿難陀：「是汝之過作斯非理。我已再三分明告汝，汝自不能知其意趣。由魔波卑惑亂汝心。阿難陀，汝意云何？諸佛如來言有二不？」	131. The Buddha told Ānanda, “It was your mistake to act senselessly. I clearly told you this three times, and you couldn’t understand my point. Māra the Wicked One had confused your mind. Ānanda, what do you think? Do buddhas or tathāgatas speak duplicitously?”
白言：「不爾。」	He answered, “They do not.”
佛言：「善哉！善哉！阿難陀，如來大師出二言者，無有是處。我已許魔，汝無宜請。阿難陀，汝今可往取弓塔邊側近苾芻，皆令普集常食堂中。」	132. The Buddha said, “Good, good! Ānanda, it’s impossible for the Tathāgata, the great teacher, to speak duplicitously. I gave my assent to Māra [to enter nirvāṇa] when you made no request of me. Ānanda, you may go over by Cāpāla Shrine and have the monks all assemble at the hall of regular alms.”³³
	16. The Buddha’s Last Look at Vaiśālī
時阿難陀即往遍告眾。既集已，詣世尊所，頂禮佛足合掌白言：「大德世尊，諸苾芻眾咸悉來集常食堂所。願佛知時。」	133. Ānanda then went around telling the community. Once they had gathered there, he went to the Buddha, bowed his head at the Buddha’s feet, and said with his palms together, “Venerable Bhagavān, the assembly of monks have all come for a meeting at the hall of regular alms. The Buddha may go when he decides it’s time.”
佛從座起，至其堂內，就座而坐。告諸苾芻：「汝等觀察，諸行無常，是變易法，不可委信。深可厭捨而求解脫。汝等當知，有勝妙法能於現世得利樂住，未來世中亦復利樂。汝等苾芻宜於此法受持讀誦、善解其義、謹慎奉行。能令梵行久住不滅。如是之法便得弘廣利益有情，哀愍一切安樂人天。	134. The Buddha rose from his seat, went into the hall, prepared a seat, and sat down. He then told the monks, “All of you observe how actions are impermanent, things liable to change, and untrustworthy. Be deeply averse to them and pursue liberation. All of you should know, there is a superior Dharma that can gain happiness in the present world and also happiness in the future world. All of you monks ought to maintain and recite that Dharma, understand its meaning well, and take care in putting it into practice. It ensures that the religious practice will last a long time and not disappear. Such a Dharma brings broad benefits to sentient beings and pity to all humans and gods for their well-being.
「云何勝法能得現世利樂及後世利樂？若諸苾芻受持讀誦、善解其義、謹慎奉行，能令梵行久住不滅。如是之法便得弘廣，利益有情哀愍一切安樂人天。所謂四念處、四正勤、四神足、五根、五力、七覺分、八聖道。當知此是現法利樂及後世利樂。應當讀誦，受持勿忘。」	135. “How does this superior Dharma obtain happiness in the present world and happiness in the later world? If monks maintain and recite it, understand its meaning well, and take care to put it into practice, it ensures the religious practice will last a long time and not disappear. Such a Dharma brings broad benefits to sentient beings and pity to all humans and gods for their well-being. That is to say, the four abodes of mindfulness, four right efforts, four miraculous abilities, five faculties, five powers, seven factors of awakening, and the noble eightfold path. You should know that these are the benefits and happiness in the present and the benefits and happiness in the later world. One should recite and maintain it without forgetting it.”
佛告阿難陀：「我今欲往重患村中。」	136. The Buddha told Ānanda, “Now, I am going to the village Kuṣṭha.”³⁴
時阿難陀聞佛教已，即隨佛後。世尊行至廣嚴城西北園林之界。如大象王全身右顧望廣嚴城。 (躬行此處，親為敬禮。願於像末，聖教流通。)	137. After hearing the Buddha’s instruction, Ānanda then followed after the Buddha. The Bhagavān walked to a grove on the northwest border of Vaiśālī. There, he turned his body to the right and looked back at Vaiśālī as a great elephant king would. (He walked to this place where his friends had paid their respects to him. He wanted a last image of the noble teaching being promulgated.)
時阿難陀白言：「世尊，如來右旋徘徊周望城郭，非無因緣。唯願為說。」	138. Ānanda then said, “Bhagavān, the Tathāgata doesn’t turn to the right to look back at a city for no reason. Please tell me what it is!”
佛告阿難陀：「我今右旋顧視，如汝所言，非無因緣。阿難陀，此是如來、應、正等覺，於最末後望廣嚴城。我今欲往力士生處娑羅雙樹入般涅槃。不復重來，所以迴顧望此城邑。」	139. The Buddha told Ānanda, “I didn’t just now turn to the right and look back for no reason, as you say. Ānanda, this will be the Tathāgata, Arhat, and Completely Awakened One’s last look at Vaiśālī. Now, I am going to a pair of sal trees in the homeland of warriors to enter parinirvāṇa. I will not come here again, which is why I turned around to look back at the city.”
時有苾芻聞佛語已，說伽他曰：	140. After hearing what the Buddha said, there was a monk who spoke in verse:
「最後迴顧望嚴城，正覺不復還來此。今欲詣彼雙林處，壯士生地證無餘。」	“Turning for a last look at Vaiśālī, The Awakened One would not return there again. Now he is going to that place between two sal trees In the homeland of warriors to realize no remainder.”
世尊既至重患村已，住升攝波林，告諸苾芻：「汝等當知，此戒、定、慧。由習戒故，定便久住。善修定故，淨慧得生。由有慧故，於欲、瞋、癡而得解脫。於如是等心解脫處。聖弟子眾而實了知：『我生已盡、梵行已立、所作已辦。不受後有。』」	141. When the Buddha had reached the village Kuṣṭha, he stayed in the rosewood grove, where he addressed the monks, “All of you should know, this is moral conduct, samādhi, and wisdom. Samādhi lasts a long time as a result of cultivating the precepts. Pure wisdom can arise because samādhi is cultivated well. One can be freed from desire, anger, and delusion as a result of possessing wisdom. In these ways, the mind dwells in freedom. The assembly of noble disciples truly understands: ‘My births have ended, the religious practice has been established, and the task has been accomplished. I won’t be subject to a later existence.’”
	17. Causes of the Second Earthquake
如是次第經過十餘聚落。皆為眾生隨機說法，至受用城北林而住。于時大地悉皆振動，四維上下烟焰洞然。日月無光，流星墮落，於虛空界天鼓自鳴。	142. In this way, he passed through ten other villages in succession. He inspired sentient beings with his Dharma teachings until he reached the city Bhoga and stayed in a grove to its north.³⁵ At that point, there was a great earthquake that shook the whole earth, and smoke and fire blazed in the four intercardinals, up, and down. There was no light from the sun and moon, meteors fell, and the heavenly drums sounded in the sky.
時阿難陀於日晡時，從宴坐起往至佛所。頂禮雙足，在一面立，合掌白言：「大德世尊，何因緣故大地振動？」	143. That afternoon, Ānanda rose from his seat of repose and went to the Buddha. He bowed his head at the Buddha’s feet, stood to one side, and then said with his palms together, “Venerable Bhagavān, what was the cause and condition for that great earthquake?”
佛告阿難陀：「三因緣故大地振動。云何為三？而此大地依水而住、水依風住、風依空住。空中風擊水即波生，水若波浪地即振動。阿難陀，此是初因緣大地振動。	144. The Buddha told Ānanda, “This great earthquake had three causes and conditions. What were the three? This Earth rests on water, that water rests on wind, and that wind rests on space. When a gale from that space hits the water, it produces waves, and the Earth is shaken if there are waves in the water. Ānanda, this is the first cause and condition for this great earthquake.
「復次阿難陀，若苾芻有大威德具大功用，以神通力令此大地為小塵想作無邊水想，能使大地悉皆振動。若苾芻尼及諸天大威德者，令大地動亦皆振動。阿難陀，此是第二因緣大地振動⋯如前廣說⋯	145. “Furthermore, Ānanda, if a monk with great dignity and great merit to use could cause the Earth to shake using his miraculous abilities by imagining this Earth to be a small particle formed in limitless water. A nun or the gods with great dignity could also cause the whole Earth to shake. Ānanda, this is the second cause and condition for this great earthquake … as was explained before …
「復次阿難陀，若如來不久入般涅槃，即大地動⋯如前廣說⋯ 阿難陀，此是第三因緣大地振動。」	146. “Furthermore, Ānanda, if it isn’t long before a tathāgata will enter parinirvāṇa, then there is a great earthquake … as was explained before … Ānanda, this is the third cause and condition for a great earthquake.”³⁶
	18. The Extraordinary Feats of the Buddha
時阿難陀白言：「世尊，希有，大德乃能成就如是不思議事！如來、應、正等覺不久將欲入大涅槃。由斯義故大地振動，現希有相。」	147. Ānanda then said, “Bhagavān, it’s extraordinary that great virtue can accomplish such inconceivable things! It won’t be long before the Tathāgata, Arhat, and Completely Awakened One will enter the great nirvāṇa. It was for this reason there was a great earthquake that manifests such amazing signs.”³⁷
如前廣說⋯佛言：「如是，如是！如汝所說，如來、應、正等覺，實能成就如是希有之法。阿難陀，我昔曾於無量百千剎帝利眾令彼瞻覩，我於爾時隨其形量長短分齊，我即與彼形相共同。顏色、音聲亦皆相似。彼所說義我亦同說。其不了者我為說之，以勝上法示教利喜令開悟已我便隱沒。彼亦不知我何所在。作如是語：『彼何處去？為天？為人？非我境界。』	148. As was said before in detail … The Buddha said, “So it is, so it is! As you’ve said, the Tathāgata, Arhat, and Completely Awakened One really is able to accomplish such amazing things. Ānanda, there was a time once when I made an assembly of measureless hundreds of thousands of warriors look up to me, and I followed the measure of their forms in terms their length so that my body and theirs were alike. My countenance and voice were also resembled theirs. The subjects that they discussed were the same subjects that I discussed. I discussed for them what they did not understand, teaching them the higher Dharma plainly, which benefited and gladdened them, and then I disappeared once they realized it. They did not know where I went, either. They said, ‘Where did he go? Was he a god? Was he a man? He was not from our realm.’
「阿難陀，我能成就如是無量希有之法。如剎帝利眾、沙門、婆羅門、長者、居士眾中，悉皆如是。欲界、色界乃至色究竟天，我皆往彼隨其形量長短分齊」⋯廣如上說，乃至⋯「阿難陀，我能成就如是無量希有之法。」	149. “Ānanda, I’m able to accomplish such measureless and amazing things. As with that community of warriors, I did the same among communities of ascetics, brahmins, prominent men, and householders. In the desire realm or form realm up to the Akaniṣṭha Heaven, I followed the measure of their forms in terms of their length … and so on as described above up to … Ānanda, I’m able to accomplish such measureless and amazing things.”
根本說一切有部毘奈耶雜事卷第三十六
根本說一切有部毘奈耶雜事卷第三十七
三藏法師義淨奉　制譯
第八門第十子攝頌之餘
(說四黑四白法，四種沙門，次出廣嚴城，向涅槃處)
	19. The Four Dark Teachings
爾時，世尊告阿難陀曰：「如是應知，教有真偽。始從今日，當依經教、不依於人。云何依教、不依於人？若苾芻來作如是語：『具壽，我從如來親聞是語。聞已憶持。說斯經典、說此律教，真是佛語。』此苾芻聞彼說時，不應勸讚亦勿毀、訾。應聽其語善持文句，當歸住處檢閱經文及以律教。若彼所說與經律相違者，應告彼言：『具壽，汝所說者非是佛語。是汝惡取，不依經律。當須捨棄。』	151. It was then that the Bhagavān told Ānanda, “You should know in this way, there are true teachings and fake ones.³⁸ Starting today, you must rely on the sūtra teachings and not rely on a person. How will you rely on the teaching and not rely on a person? Suppose a monk comes and says this: ‘Elder, I personally have heard these words by the Tathāgata. Having heard it, I memorized it. I recite this sūtra and recite this vinaya teaching, which are truly the Buddha’s words.’ When this monk is heard saying this, you should not praise or criticize him. You should listen to what he says is the well remembered text, and then you must go back to your dwelling and review the text of the sūtras and the vinaya teaching. If what that other monk said contradicts the sūtras and the vinaya, you should tell him, ‘Elder, what you have said is not the Buddha’s words. You have grasped this badly, for it does not rely on the sūtras and vinaya. You need to discard it.’
「復次阿難陀，若苾芻來作如是語：『具壽，我於某住處見有大眾，多是耆宿善明律藏。我於彼處親聞是語。聞已憶持。皆依經律，真是佛語。』此苾芻聞彼說時，不應勸讚亦不毀訾。應聽其語善持文句，當歸住處檢閱經文及以律教。若彼所說與經律相違者，應告彼言：『具壽，汝所說者非是佛語。是汝惡取，不依經律。當須捨棄。』	152. “Furthermore, Ānanda, suppose a monk comes and says this: ‘Elder, I’ve been living in a certain place where there is a large community with many elders who elucidate the Vinaya Piṭaka well. I have personally learned this saying from that place. Having heard it, I memorized it. I rely on this sūtra and vinaya, which are truly the Buddha’s words.’ When this monk is heard saying this, you should not praise or criticize him. You should listen to what he says is the well remembered text, and then you must go back to your dwelling and review the text of the sūtras and the vinaya teaching. If what that other monk said contradicts the sūtras and the vinaya, you should tell him, ‘Elder, what you have said is not the Buddha’s words. You have grasped this badly, for it does not rely on the sūtras and vinaya. You need to discard it.’
「復次阿難陀，若苾芻來作如是語：『具壽，我於某住處見有眾多苾芻，皆持經、持律、持母經。我於彼處親聞是語。聞已憶持。皆依經律，真是佛語。』此苾芻聞彼說時，不應勸讚亦不毀訾。應聽其語善持文句，當歸住處檢閱經文及以律教。若彼所說與經律相違者，應告彼言：『具壽，汝所說者非是佛語。是汝惡取，不依經律。當須捨棄。』	153. “Furthermore, Ānanda, suppose a monk comes and says this: ‘Elder, I’ve been living in a certain place where there is a community of many monks who remember the sūtras, remember the vinaya, and remember the matrix sūtras. I have personally learned this saying from that place. Having heard it, I memorized it. I rely on this sūtra and vinaya, which is truly the Buddha’s words.’ When this monk is heard saying this, you should not praise or criticize him. You should listen to what he says is the well remembered text, and then you must go back to your dwelling and review the text of the sūtras and the vinaya teaching. If what that other monk said contradicts the sūtras and the vinaya, you should tell him, ‘Elder, what you have said is not the Buddha’s words. You have grasped this badly, for it does not rely on the sūtras and vinaya. You need to discard it.’
「復次阿難陀，若苾芻來作如是語：『具壽，我於某住處見一苾芻，是尊宿智者。我於彼處親聞是語。聞已憶持。皆依經律，真是佛語。』此苾芻聞彼說時，不應勸讚亦不毀訾。應聽其語善持文句，當歸住處檢閱經文及以律教。若彼所說與經律相違者，應告彼言：『具壽，汝所說者非是佛說。是汝惡取，不依經律。當須棄捨。』	154. “Furthermore, Ānanda, suppose a monk comes and says this: ‘Elder, I’ve been living in a certain place where I see a monk who is venerable, senior, and knowledgeable. I have personally learned this saying from that place. Having heard it, I memorized it. I rely on this sūtra and vinaya, which is truly the Buddha’s words.’ When this monk is heard saying this, you should not praise or criticize him. You should listen to what he says is the well remembered text, and then you must go back to your dwelling and review the text of the sūtras and the vinaya teaching. If what that other monk said contradicts the sūtras and the vinaya, you should tell him, ‘Elder, what you have said is not the Buddha’s words. You have grasped this badly, for it does not rely on the sūtras and vinaya. You need to discard it.’
	20. The Four Light Teachings
「復次阿難陀，若苾芻來作如是語：『具壽，我從如來親聞是語。聞已憶持。說斯經典、說此律教⋯』此苾芻聞彼說時，不應勸讚亦勿毀、訾。應聽其語善持文句，當歸住處檢閱經文及以律教。若彼所說與經律不相違者，應告彼言：『具壽，汝所說者真是佛語。是汝善取，依經律教。當可受持。』	155. “Furthermore, Ānanda, suppose a monk comes and says this: ‘Elder, I personally have heard these words by the Tathāgata. Having heard it, I memorized it. I recite this sūtra and recite this vinaya teaching[, which are truly the Buddha’s words].’ When this monk is heard saying this, you should not praise or criticize him. You should listen to what he says is the well remembered text, and then you must go back to your dwelling and review the text of the sūtras and the vinaya teaching. If what that other monk said does not contradict the sūtras and the vinaya, you should tell him, ‘Elder, what you have said truly is the Buddha’s words. You have grasped this well, for it relies on the sūtras and vinaya teaching. You need to keep it.’
「復次阿難陀，若苾芻來作如是語：『具壽，我於某住處見有大眾，多是耆宿善明律藏。我於彼處親聞是語。聞已憶持。皆依經律，真是佛語。』時此苾芻聞彼說時，不應勸讚亦勿毀訾。應聽其語善持文句，當歸住處檢閱經文及以律教。若彼所說與經律不相違者，應告彼言：『具壽，汝所說者真是佛語。是汝善取，依經律教。當可受持。』	156. “Furthermore, Ānanda, suppose a monk comes and says this: ‘Elder, I’ve been living in a certain place where there is a large community with many elders who elucidate the Vinaya Piṭaka well. I have personally learned this saying from that place. Having heard it, I memorized it. I rely on this sūtra and vinaya, which are truly the Buddha’s words.’ When this monk is heard saying this, you should not praise or criticize him. You should listen to what he says is the well remembered text, and then you must go back to your dwelling and review the text of the sūtras and the vinaya teaching. If what that other monk said does not contradict the sūtras and the vinaya, you should tell him, ‘Elder, what you have said truly is the Buddha’s words. You have grasped this well, for it relies on the sūtra and vinaya teaching. You need to keep it.’
「復次阿難陀，若苾芻來作如是語：『具壽，我於某住處見有眾多苾芻皆持經、律、持母經。我於彼處親聞是語。聞已憶持。皆依經律，真是佛語。』此苾芻聞彼說時，不應勸讚亦勿毀訾。應聽其語善持文句，當歸住處檢閱經文及以律教。若彼所說與經律不相違者，應告彼言：『具壽，汝所說者真是佛語。是汝善取，依經律教。當可受持。』	157. “Furthermore, Ānanda, suppose a monk comes and says this: ‘Elder, I’ve been living in a certain place where there is a community of many monks who remember the sūtras, remember the vinaya, and remember the matrix sūtras. I have personally learned this saying from that place. Having heard it, I memorized it. I rely on this sūtra and vinaya, which is truly the Buddha’s words.’ When this monk is heard saying this, you should not praise or criticize him. You should listen to what he says is the well remembered text, and then you must go back to your dwelling and review the text of the sūtras and the vinaya teaching. If what that other monk said does not contradict the sūtras and the vinaya, you should tell him, ‘Elder, what you have said truly is the Buddha’s words. You have grasped this well, for it relies on the sūtras and vinaya teaching. You need to keep it.’
「復次阿難陀，若苾芻來作如是語：『具壽，我於某住處見一苾芻，是尊宿智者。我於彼處親聞是語。聞已憶持。皆依經律，是真佛語。』此苾芻聞彼說時，不應勸讚亦勿毀訾。應聽其語善持文句，當歸住處撿閱經文及以律教。若彼所說與經律不相違者，應告彼言：『具壽，汝所說者真是佛語。是汝善取，依經律教。當可受持。』	158. “Furthermore, Ānanda, suppose a monk comes and says this: ‘Elder, I’ve been living in a certain place where I see a monk who is venerable, senior, and knowledgeable. I have personally learned this saying from that place. Having heard it, I memorized it. I rely on this sūtra and vinaya, which is truly the Buddha’s words.’ When this monk is heard saying this, you should not praise or criticize him. You should listen to what he says is the well remembered text, and then you must go back to your dwelling and review the text of the sūtras and the vinaya teaching. If what that other monk said does not contradict the sūtras and the vinaya, you should tell him, ‘Elder, what you have said truly is the Buddha’s words. You have grasped this well, for it relies on the sūtras and vinaya teaching. You need to keep it.’
「復次阿難陀，初之四種名大黑說。汝等苾芻應可善思，至極觀察，深知是惡：『此非是經、此非是律、非是佛教。當須捨棄。』	159. “Furthermore, Ānanda, the first four of these are called the great dark teachings. All of you monks should think about them well, examine them to the utmost, and deeply understand them as bad: ‘This is not a sūtra, this is not the vinaya, and this is not the Buddha’s teaching. It needs to be discarded.’
「後之四種名大白說。汝等苾芻應可善思，至極觀察深知是善：『此實是經、此實是律、真是佛教，當善受持。』阿難陀，是謂苾芻依於經教，不依於人。如是應學。若異此者非我所說。」	160. “The last four of these are called the great light teachings. All of you monks should think about them well, examine them to the utmost, and deeply understand them as good: ‘This really is a sūtra, this really is the vinaya, and this really is the Buddha’s teaching. It needs to be maintained well.’ Ānanda, this is how a monk relies on the teaching in the sūtras and not relying on a person. They should train in this way. If they do otherwise, it’s not something taught by me.”
	21. At Pāpāgrāmaka
爾時世尊告阿難陀曰：「我今欲往波波聚落。 (波波此云罪惡)」	161. It was then that the Bhagavān told Ānanda, “I’m going to the village of Pāpā now. (Pāpā is the word for evil.)”³⁹
答曰：「如是。」世尊是時欲往俱尸那城壯士生地。漸至波波邑，依折鹿迦林而住。諸人聞已，眾議同行，出波波邑，往詣佛所。到已，禮足，在一面坐。佛為說法示教利喜。	162. He answered, “Yes.” The Bhagavān then headed for Kuśinagarī in the homeland of warriors. They eventually reached the village of Pāpā and stayed in Jalūkā Grove. When people heard about this, they walked together from the village of Pāpā to where the Buddha was staying. When they arrived, they bowed at his feet and sat to one side. The Buddha then taught them the Dharma plainly, benefiting and gladdening them.
時此眾中有鍛師之子名曰准陀，亦坐聽法。時諸大眾既聞法已，辭佛而去。准陀即便從座而起，整衣服合掌向佛白言：「世尊，唯願如來與諸聖眾，明日就宅受我微供。」佛默然受。	163. There was a smith’s son among this assembly named Cunda who also sat down to listen to the Dharma. Once that large crowd had heard the Dharma, they paid their respects to the Buddha and departed. Cunda then rose from his seat, adjusted his robe, and said to the Buddha with his palms together: “Bhagavān, may the Tathāgata and the noble assembly please accept my meager offerings at my house tomorrow!” The Buddha silently accepted.
知佛受已，生大歡喜，奉辭而去。即辦種種上妙香美飲食，敷設座席置清淨水土屑齒木已，遣使白佛：「飲食已辦。願佛知時。」	164. Once he knew that the Buddha had accepted, Cunda felt great joy, paid his respects, and departed. After he had prepared a various of wonderful and delicious drinks and foods, arranged seating, and put out clean water and tooth brushes, he sent a messenger to tell the Buddha, “The meals are prepared. The Buddha may come when he decides it’s time.”
世尊即於日初分時，著衣持鉢，與諸大眾赴其食處。佛及僧眾就座而坐。既見坐定，准陀自手持諸供養奉佛聖眾。于時有一罪惡苾芻，遂竊銅椀藏著腋下。佛神力故不令人見。唯佛、准陀見此非法。	165. During the first part of the day, the Bhagavān put on his robe, took his bowl, and went to the place to eat with the great assembly. The Buddha and the assembly of monks prepared their seats and sat down. Seeing that they were seated and settled, Cunda presented his offerings to the Buddha and noble assembly with his own hands. At that moment, there was an evil monk who hid a copper cup under his arm. The Buddha used his miraculous powers to ensure that other people did not see this. Only the Buddha and Cunda witnessed this unlawful thing happen.
准陀知佛及僧悉飽滿已，即行淨水豆屑齒木。屏鉢器澡漱已，是時准陀便持小席在佛前坐。即以伽他請世尊曰：	166. Once Cunda knew that the Buddha and the assembly had all eaten their fill, he walked around with clean water and tooth brushes. Once their bowls had been washed, Cunda brought a small stool to sit in front of the Buddha. He made this request of the Bhagavān in verse:
「我聞牟尼一切智，已超彼岸無疑惑。最勝導師調御士。願說世有幾沙門。」	“I heard that the sage who is omniscient, Who crossed to the other shore, has no doubts. He’s the best teacher and trainer of men. Tell me, how many ascetics are in the world.”
世尊亦以伽他答准陀曰：	167. The Bhagavān answered Cunda in verse:
「有四沙門無第五。我今為汝說次第。應知勝道、及示道，淨道、活命并污道。」	“There are four ascetics; there is no fifth. Now I will tell you their order. You should know the best path, the clear path, The pure path, and the path of defiled livelihood.”
准陀復請曰：	168. Cunda made another request:
「世尊說何為勝道，云何名為示道者？何者名為淨活命？并污道者願宣揚。」	“Bhagavān, tell me, what is the best path? What is called the clear path? Which is called pure livelihood? And please expound on the defiled path!”
世尊答曰：	169. The Buddha answered:
「能除疑箭斷諸惑。唯希圓寂非餘處。是謂天人之導師，諸佛說斯為勝道。	“Pulling out the arrow of doubt ends all confusion. Rare, indeed, is the place of perfect peace that has no remainder. He is called the teacher to gods and humans, And this is the best path taught by buddhas.
善解第一最勝義，方便顯了微妙法，牟尼能破諸疑網。是名第二示道師。	To understand the best and highest aim And make plain the sublime Dharma with skill, The sage destroys the net of doubts. This is called the second teacher who shows the way.
若於法句善宣說，依法少欲而活命，於無罪法善能修。是名第三正道活。	If Dharma verses are well explained, Relying on Dharma and few desires for one’s livelihood, One can cultivate blamelessness. This is called the third correct way of livelihood.
身著沙門解脫衣，常為污家不羞恥，虛誑恒為不實語。是名第四污道人。	Clothing oneself in the ascetic’s robe of liberation, Not ashamed of often being a defiled householder, The deceiver never speaks truthfully. This is called the fourth person of the defiled path.
於大聲聞真法眾，諸在家人當善察。非我弟子悉皆然，是故當須起深信。	Among the community of the great disciple’s genuine Dharma, People living at home will investigate it well. Not actually being my disciples, They therefore will need to produce deep faith.
云何無罪共罪居，淨與不淨同處住？由彼愚人為惡行，令於善士悉生疑。	What is a blameless and blameworthy abode, Where the pure and impure live equally? That is the result of those foolish people doing evil And causing good men to become doubtful.
勿以色相信前人，少時同聚便委付。麁險人多詐形貌，誑惑常行於世間。	Don’t trust the first person because of their appearance, Nor those in the same community a short time. Crude and dangerous people often fake their appearance, And the mad are always traveling in the world.
如以少金飾耳璫。體即是銅無所直。內假外實如真相，多攝門徒亂善人。」	Like an earring painted with a little gold. Being made of copper, nothing’s genuine about it. Fake on the inside, their outside looks genuine, Which confuses good people as they frequent their doors.”
爾時世尊見鍛師子設供養已，為說隨喜福頌伽他曰：	170. After seeing the smith provide his support, the Bhagavān then spoke this verse to celebrate his merit:
「若施福增長，冤讎皆止息。由善能除惡。惑盡證涅槃。」	“As a gift’s merit grows larger, One’s misfortunes, they are all stopped. Evil can be removed because of the good. When confusion ends, one realizes nirvāṇa.”
佛為說法，示教利喜。作利益已，從座而去。	171. The Buddha then taught him Dharma plainly, which benefited and gladdened him. After bestowing these blessings, he rose from his seat and departed.
內攝頌曰：	Inner summary verse:
佛出廣嚴西，迴顧望城郭，經遊十聚落，最後至波波。	The Buddha left Vaiśālī headed west, Turned around to look back at the city, Passed through ten villages, And finally arrived at Pāpā.
	22. The Buddha Asks for Water
爾時世尊告阿難陀：「我今欲往拘尸那城。」時阿難陀聞佛告已，即隨佛後漸向波波邑。	172. It was then that the Bhagavān told Ānanda, “I going to go to Kuśinagarī now.” Having heard what the Buddha told him, Ānanda then followed the Buddha as they made their way from the village of Pāpā.
未到金河，於此中間路邊暫住。告阿難陀：「我今背痛。汝可以我嗢呾羅僧伽疊為四重。我欲偃臥以自消息。」	173. Before they reached the Golden River,⁴⁰ the Buddha stopped to rest on the side of the road on the way. He told Ānanda, “My back is aching now. You can fold my outer robe four times. I’m going to lie down and give myself some rest.”
時阿難陀聞佛教已，即疾疊衣白言：「已作，願佛知時。」	174. Once he had heard the Buddha’s instruction, Ānanda quickly folded the robe and said, “It’s done. The Buddha may do so when he decides.”
于時，世尊自疊僧伽胝枕頭，右脇而臥，兩足相重。作光明想，正念安住，念當速起。如是作意，復告阿難陀曰：「汝可速往脚俱多河取滿鉢水，吾欲須飲并灑身體。」	175. Thereupon, the Bhagavān used his folded robe as a pillow to rest his head and laid on his right side with both feet on top of each other. Making the perception of light, he rested with right mindfulness, remembering to rise again soon. Having attended to this, he also told Ānanda, “You can go quickly to the Kakustā River and get a bowl full of water.⁴¹ I need it to drink and clean myself.”
時阿難陀聞已持鉢詣彼河邊。時有五百乘車纔新渡河，水皆渾濁。便盛滿鉢來至佛所。白言：「大德，有五百乘車新渡此河，水皆渾濁，唯願世尊，將洗手足，不堪飲用。金河不遠，清水可求。」佛即受水，洗足拭面。身稍安隱，即起加趺。正念現前端身而住。	176. Having heard this, Ānanda took his bowl to the river bank. At the time, five hundred carts had recently crossed the river there, and the water was all muddy. He filled the bowl and came back to the Buddha. He said, “Venerable, five hundred carts recently forded the river, and the water is all muddy. Please, Bhagavān, use this to wash your hands and feet, but don’t use it as drinking water. The Golden River is not far away, and its water is clean and potable.” The Buddha accepted the water, washed his feet and wiped his face with it. When he felt better, he got up and sat cross-legged. He remained there with proper mindfulness of what was in front of him and upright body.⁴²
	23. Pūrṇa the Malla Prime Minister
爾時，有一壯士大臣名曰圓滿。從此而過，見佛世尊在樹下坐。容儀端正，眾所樂見。身心寂靜、極善調柔，如妙金幢光明赫奕。見已，就禮世尊雙足，在一面坐。佛問彼曰：「汝今愛樂沙門清淨法耶？為樂婆羅門法耶？」	177. At the time, the Malla prime minister named Pūrṇa.⁴³ As he passed by, he saw the Buddha Bhagavān sitting under a tree. The Buddha’s countenance was handsome and delightful to everyone who saw him. His body and mind were tranquil and skillfully flexible, like a fine gold flag shining brilliantly. Having seen this, he bowed at the Bhagavān’s two feet and sat to one side. The Buddha asked him, “Do you like the ascetic’s way of purification now,⁴⁴ or do you like the way of the brahmins?”
大臣答言：「大德，我樂迦羅摩淨法。」	The prime minister replied, “Venerable, I like Kālāma’s way of purification.”
佛告大臣：「汝復何緣樂彼淨法？」	178. The Buddha asked the prime minister, “Why do you like his way of purification?”
答言：「大德，其迦羅摩曾隨路行，住一樹下。時有五百乘車於此而過。經少時間，餘有人來，問彼言曰：『向見五百乘車於此過不？』	179. He replied, “Venerable, that Kālāma once was traveling on the road and stood under a tree. Five hundred carts passed by him then. A short time after they passed him, another man came along and asked him, ‘Did you see five hundred carts pass by here?’
「答言：『不見。』	“He answered, ‘I didn’t see them.’
「又問：『聞聲不？』	180. “The man also asked, ‘Did you hear them?’
「答言：『不聞。』	“He replied, ‘I didn’t hear them.’
「又問：『仁，豈睡耶？』	181. “The man also asked, ‘Were you asleep, sir?’
「答言：『不睡。』	“He replied, ‘I wasn’t asleep.’
「『若不睡者，五百乘車於此而過，何不見聞？』	182. “‘If you weren’t asleep, how did you not see or hear those five hundred carts pass by?’
「答言：『我不眠睡，心常覺悟，而不見聞，由定力故。』	183. “He replied, ‘I wasn’t asleep, and my mind was awake the whole time, but I didn’t see or hear them because of the strength of my samādhi.’⁴⁵
「彼聞是說，便作是念：『希有上人！澄心寂慮乃能如是。』又，車行震響，塵坌驚飛。蒙彼身衣而不聞見。故我於彼發淨信心愛樂其法。」	184. “When he heard him say this, the man thought, ‘What an extraordinary man! His settled mind is so tranquil that he’s capable of this.’ The noise of the carts traveling was thunderous, and he was covered by the dust that they kicked up. His body and robes were covered in it, but he didn’t hear or see them. Therefore, I have pure faith in him and love his Dharma.”
佛告大臣：「汝意云何？五百乘車所發音響，比虛空中雷震霹靂何者為大？」	185. The Buddha asked the prime minister, “What do you think? Was the sound made by those five hundred carts as loud as thunder and lightning?”
白言：「大德，非但五百乘，假令百千萬車作大音響，豈能大於雷震之聲。」	186. He said, “Venerable, not just five hundred carts but even the great noise of hundreds of thousands of ten thousands of carts wouldn’t be as loud as the sound of a thunderclap.”
「大臣當知，我於先時，在此聚落，住重閣內。於小食時，執持衣鉢，入村乞食。食已，收衣鉢洗足竟，於重閣中宴坐而住。忽然雷震，降大霹靂。于時，四牛及二耕夫并有長者兄弟二人，聞此大聲，因斯怖懼俱時喪命。城中，人民高聲大叫。	187. “Prime Minister, you should know, there was a time before when I was staying in the second-floor hall of a village. When it was time for a small meal, I took my robe and bowl and went into the village to solicit alms. After I had eaten, put away my robe and bowl, and washed my feet, I stayed in that second-floor hall and sat in repose. Suddenly, there was a thunderstorm and a great thunderclap. Thereupon, four oxen and two farmers who were brothers of a prominent man heard that loud noise and died as a result of being terrified by it. In the city, people screamed loudly.
「我於爾時，從宴坐起，出閣經行。時有一人從城出外，來詣我所。頂禮我足，隨我經行。我便告曰：『何故城中共出大聲、有大喧鬧？』	188. “At that point, I rose from my seat of repose and went out for a walk. There was then someone who came out of the city and came to visit me. They bowed their head at my feet and walked along with me. I asked them, ‘Why was there a loud noise and then a great uproar in the city?’
「彼白我言：『城中向來天忽雷震，降大霹靂。四牛及二耕夫，并長者兄弟二人，因斯怖懼俱時喪命。因此城內共出大聲。』彼問我言：『大德，豈可不聞此大震聲？』	189. “They said to me, ‘There was a sudden thunderstorm that came and caused a great thunderclap in the city. Four oxen and two farmers who were brothers of a prominent man died as a result of being terrified by it. That was why there was a great uproar inside the city.’ They then asked me, ‘Venerable, didn’t you hear the sound of that great thunderclap?’
我報：『不聞。』	“I replied, ‘I didn’t hear it.’
彼復白言：『世尊睡耶？』	190. “They again asked, ‘Was the Bhagavān asleep?’
報言：『不睡，我雖內覺，而不外聞。』	191. “I replied, ‘I wasn’t asleep, but I was inwardly aware and not listening to what was outside.’⁴⁶
彼作是念：『希有！如來、應、正等覺寂靜而住，大雷震吼而不聞聲。』即於我所發淨信心。」	192. “They thought, ‘Extraordinary! The Tathāgata, Arhat, and Completely Awakened One was peacefully abiding and didn’t hear the sound of that great thunderstorm’s roar!’ They then had pure faith in me.”
圓滿聞已，白言：「大德，豈有於佛不生敬信？我今於佛深起淨心。」是時圓滿告使者曰：「汝可將我上新細縷黃金色疊奉覆世尊。」使者持來，圓滿白佛言：「世尊，此是上新細縷黃金色疊。唯願哀愍，為我納受。」世尊欲令彼獲勝利，即便為受。圓滿復言：「大德世尊，我當更欲供養佛僧。願見聽許。」	193. After he heard this, Pūrṇa said, “Venerable, how could anyone not have respect and faith in the Buddha? Now, I’ve had a pure thought about the Buddha occur to me deeply.” Then Pūrṇa told a messenger, “Go and bring me a newly and finely woven golden cloth to present to the Bhagavān.” When the messenger returned with it, Pūrṇa said to the Buddha, “Bhagavān, this is a newly and finely woven golden cloth. Please take pity on me and accept it.” The Bhagavān wanted him to obtain an excellent blessing, so he accepted it. Pūrṇa again said, “Venerable Bhagavān, I would like to give support to the Buddha and the community. Please give your consent to this.”
佛言：「斯為善事。」見佛受已，歡喜踊躍。頂禮佛足，奉辭而去。	194. The Buddha said, “This is a good thing.” Once he saw the Buddha had accepted, Pūrṇa was overjoyed and celebrated. He bowed his head at the Buddha’s feet, paid his respects, and departed.
佛告具壽阿難陀：「此金色黃疊以刀截縷。我今欲著。」時，阿難陀聞佛教已，即便以刀截去縷𦆠，持奉世尊。佛即為著，佛身威光令衣金色無復光彩。	195. The Buddha told the elder Ānanda, “Cut this golden cloth into strips. I want to wear it.” Having heard the Buddha’s instruction, Ānanda used a knife to cut the cloth into strips and presented them to the Bhagavān. The Buddha put them on, and his body glowed with a golden splendor as never before.
時，阿難陀白言：「大德世尊，我隨佛後二十餘年，未曾覩佛如是顏容威光赫奕。何因緣故現斯光明非常昞著？」	196. Ānanda then said, “Venerable Bhagavān, after following the Buddha for some twenty years, the Buddha’s countenance has never glowed so brilliantly. What is the cause and condition for his radiance to appear so unusual and remarkable?”
佛告阿難陀：「有二因緣現其光相異於常日。云何為二？一者、若菩薩即於此夜證阿耨多羅三藐三菩提。二者、如來即於此夜入無餘依大涅槃界。於此二時現斯勝相。又阿難陀，我往金河。」	197. The Buddha told Ānanda, “There are two causes and conditions for my sign of light to appear different from regular sunlight. What are the two? The first is if it’s the night that a bodhisattva realizes the unsurpassed, correct, and complete awakening. The second is on the night that a tathāgata will enter the great realm of nirvāṇa that has no remaining basis. This supreme sign appears at these two times. Now, Ānanda, I’m going to the Golden River.”
	24. Cunda’s Reward and Chandaka’s Punishment
阿難陀聞佛教已，即隨佛後，至彼河所。佛即脫衣，置於岸上。唯著洗衣，入河洗浴。出已，拭身，告阿難陀曰：「准陀必當生追悔心。汝可安慰報言：『准陀，汝今多獲善利。能為最後供養，大師受斯施已入無餘涅槃者，甚為難遇。』	198. Having heard the Buddha’s instruction, Ānanda then followed the Buddha to that river. The Buddha took off his robe and put it on the riverbank. He entered the river to wash himself wearing only his bathing cloth. After he came out, he dried himself and told Ānanda, “Cunda must be having regrets. You could console him by saying, ‘Cunda, you have obtained many good blessings now. It’s a very rare thing to be the last to give support prior to the great teacher entering the nirvāṇa without remainder.’
「應知，准陀有二種因心生追悔。應為開解作如是語：『准陀，我自於佛親聞是語：「有二種施所受果報無與等者：為菩薩時受其食已，便證無上正等菩提；及以如來受最後食，入無餘依妙涅槃界。」』阿難陀，此二種施，所獲果報無與等者。阿難陀應知，准陀為長壽業、為多力業。美貌、生天、財、食、貴、勝眷屬等業悉皆增長。」	199. “You should know that Cunda will be having regrets for two reasons. You should disclose them to him by telling him, ‘Cunda, I’ve heard this from Buddha himself: “There are two kinds of gifts that will bring unparalleled fruits to someone: When a bodhisattva realizes the unsurpassed, correct, and complete awakening after accepting a meal and when a Tathāgata enters the wonderful realm of nirvāṇa that has no remaining basis after receiving his final meal.”’ Ānanda, these two types of gifts bring unparalleled fruits to someone. Ānanda, you should know that Cunda performed a deed of long life and a deed of many powers. His deeds of having a beautiful countenance, birth in heaven, wealth, food, nobility, and superior friends and family will all grow.”
爾時具壽阿難陀白言：「世尊，闡陀苾芻性懷猛惡多瞋造次。於諸苾芻常出不順麁惡言詞。佛滅度後云何共住？」	200. Then, the elder Ānanda said, “Bhagavān, the monk Chandaka has a pernicious disposition and often has angry moments. He regularly subjects the monks to disagreeable, crude, and bad criticisms. How shall we share our abode with him after the Buddha’s extinguishment?”
佛告阿難陀：「我滅度後，闡陀惡性苾芻應默擯治之。彼被治時，若生憂悔，起敬仰心，眾知改者，共施歡喜如常共語。」	201. The Buddha told Ānanda, “After my extinguishment, the monks should deal with Chandaka’s bad disposition with silence. If he becomes remorseful and becomes respectful when he is treated this way, the community will know he has changed. They can then share alms, rejoice, and speak with him as usual.”
	25. The Seven Factors of Awakening
世尊復告阿難陀：「我今欲往拘尸那城。」阿難陀言：「如世尊教。」即隨佛後往壯士生地。既渡金河，去城不遠於路邊住。告阿難陀曰：「我今背痛。汝可以我嗢呾羅僧伽疊為四重。我欲偃臥以自消息。」	202. The Bhagavān also told Ānanda, “Now, I am going to Kuśinagarī.” Ānanda replied, “As the Bhagavān instructs.” He then followed after the Buddha as he went to the homeland of warriors. After crossing the Golden River, they were not far from the city when they stopped on the side of the road. The Buddha told Ānanda, “My back hurts. You can fold my outer robe four times. I want to lie down and rest myself.”
時阿難陀聞佛教已，即疾疊衣，白言：「已作，願佛知時。」于時，世尊自疊僧伽胝枕頭右脇而臥⋯具說如前。	203. Having heard the Buddha’s instruction, Ānanda quickly folded his robe and said, “It’s done. The Buddha may do so when he decides.” Thereupon, the Bhagavān used his folded robe as a pillow to rest his head and laid on his right side … and so on as was described before.
復告阿難陀：「汝當宣說覺分之法。」	204. Again, he told Ānanda, “You ought to recite the teaching of the factors of awakening.”
時阿難陀白言：「大德世尊，於此覺分自證、自覺親，為我說。依於閑靜、依於離欲、依於寂滅，斷諸緣務，勤修於念、擇法、精進、喜、安、定、捨。此覺分法，大德世尊自證自覺之所宣說。」	205. Ānanda then said, “The Venerable Bhagavān has taught me the factors of awakening, which he himself has realized and discovered. Relying on seclusion, relying on being free of desires, relying on tranquility, and abandoning worldly duties, a person diligently cultivates mindfulness, analysis of the Dharma, energy, joy, calm, samādhi, and equanimity. These are the factors of awakening that were declared by the Venerable Bhagavān, which he himself has realized and discovered.”
「阿難陀，汝說如是七覺分法，依閑靜等若多修習勤精進者，當得無上正等菩提。」說是語已，佛即起坐，正念思惟端身而住。	206. “Ānanda, if someone diligently makes the effort to cultivate these seven factors of awakening relying on seclusion, and so on as you’ve recited, they will attain the unsurpassed, correct, and complete awakening.” After he said this, the Buddha rose from his seat and stood with proper mindfulness and upright body.
時有苾芻而說頌曰：	207. There was a monk who spoke in verse:
「世尊自勸喻，令宣微妙法。可為諸病人，當說菩提分。	“The Bhagavān encouraged himself To promulgate the subtle Dharma. It was perhaps for ailing people That the factors of awakening were recited.
大師身有疾，并為病苾芻。於覺分法門，敷演令開悟。	The great teacher was physically sick, And his monks were ill, too. The factors are a Dharma entrance That woke them up when explained in detail.
善哉阿難陀！白法皆圓滿。聰明有大智，巧說牟尼法。	Excellent, Ānanda! The white Dharma is completely fulfilled. Astute is the one who with great knowledge Skillfully explains the sage’s Dharma.
於正念擇法，精勤喜覺分。輕安及定捨，善能分別說。	Proper mindfulness, Dharma analysis, Diligence, and joy are factors. Calm, samādhi, and equanimity, He could skillfully discern them.
無上調御師，樂聞覺分法。雖身有疾苦，無辭尚起聽。	The teacher of the unsurpassed training Enjoyed hearing the factors of awakening. Although his body had a painful illness, He rose to listen to it without a word.
佛為法主尊，是能開導者。為法尚殷重，何況所餘人？	The Buddha is the Dharma lord; He is guide who reveals it. If the Dharma is so respected by him, How much would it be by other people?
復有諸賢聖，於十力教法。假令遭病苦，起聽不辭勞。	There are also noble ones Who teach Dharma of the ten powers. Were they to encounter a painful illness, They rise to listen without complaining.
此等善持經，及以明律論。尚樂聞正法，餘人何不聽？	They all maintain the sūtras well And understand the vinaya and commentaries. Even they enjoy hearing the right Dharma, So who else wouldn’t listen to it?
世尊離染教，聞已如說行。繫念法精勤，當得於喜分。	The Bhagavān’s teaching is free of stain; Practice it just as it was learned. Fixing attention on Dharma is diligence, Then one will attain the factor of joy.
由心有喜故，為此身輕安。由安有樂生，從樂生於定。	As a result of being joyous, This body of theirs becomes light and calm. Because they are calm, happiness arises. From happiness, samādhi arises.
由有妙定捨，了諸行無常。能離三有生，染著心不起。	Sublime samādhi causes equanimity And understanding the impermanence of actions. Parting from birth in the three existences, Affected thoughts do not arise.
能離諸有苦，不樂於人天。證無上涅槃如薪盡火滅。	Parting with the pain of the existences, One doesn’t enjoy being human or divine. Realizing the unsurpassed nirvāṇa Is like fire going out when the wood is gone.
如是大利益皆從聞法生；是故勸臨終，諦聽於妙法。」	Such great benefits as these All arise from hearing the Dharma. Therefore, encourage someone close to death To listen closely to the fine Dharma.”
	26. Between a Pair of Sal Trees
爾時，世尊告具壽阿難陀：「今可進詣拘尸那城。」答言「如是，」即隨佛後至於壯士生地，住娑羅林。	208. The Bhagavān then told the elder Ānanda, “We can continue on to Kuśinagarī now.” Ānanda replied, “Yes,” and followed after the Buddha as he went to the homeland of warriors to stay in a sal tree grove.
將欲涅槃，告阿難陀曰：「汝今為我於雙樹間安置床敷。我當於彼北首而臥。今日中夜，必入涅槃。」	209. When he was going to nirvāṇa, the Buddha told Ānanda, “Prepare a bed between a pair of sal trees for me. I will lay with my head to the north. I will surely enter nirvāṇa in the middle of the night tonight.”
時阿難陀如教作已，詣世尊所，頂禮佛足，在一面立。合掌白言：「如佛所教並已安置。」是時如來即往就床，右脇而臥，兩足相重。作光明想，繫意正念，觀察而住，為涅槃想。	210. Having heard this instruction, Ānanda went to the Buddha, bowed his head at the Buddha’s feet, and stood to one side. With his palms together, he said, “I will place it as the Buddha has instructed.” He then went and prepared the bed for the Tathāgata, who laid on his right side with his two feet on top of each other. Making the perception of light, he fixed his attention with right mindfulness and observed and abided the sign of nirvāṇa.
時阿難陀在佛背後憑床而立，悲啼號哭，出大音聲。作如是語：「苦哉！痛哉！何期如來速般涅槃？何期善逝速般涅槃？何期疾哉世間眼滅？每於先時諸方苾芻來詣佛所，佛為說法初中後善，文義巧妙純一圓滿，清淨鮮白梵行之相。我因得聞甚深妙法。彼於今日聞佛涅槃不復更來。遂令如是殊勝妙法隱沒於世。」	211. Ānanda then went behind the Buddha’s bed and stood there crying and lamenting loudly. He said, “The suffering! The pain! How could the time of the Tathāgata’s parinirvāṇa be so soon? How could the time of the Sugata’s parinirvāṇa be so soon? How could the time for the world’s eye to go out be so soon? In the past, monks would often come to the Buddha from other regions, and the Buddha would teach them the Dharma that’s good in the beginning, middle, and end, that is skillful in content and meaning, which is whole and complete, and which is the sign of the pure and clean religious practice. That was the reason I could hear the profound and wonderful Dharma. Today, they’ve heard about the Buddha’s nirvāṇa and will not come anymore. This will lead to the disappearance of this extraordinary and supremely wonderful Dharma from the world.”
佛告諸苾芻：「阿難陀今在何處？」	212. The Buddha addressed the monks, “Where is Ānanda now?”
白言：「世尊，今在佛後憑床悲慟，作如是語⋯廣說如前，乃至⋯『殊勝妙法隱沒於世。』」	213. They replied, “Bhagavān, he is behind the Buddha’s bed lamenting. He is saying … repeated in full as before up to … ‘the disappearance of this extraordinary and supremely wonderful Dharma from the world.’”
佛即告阿難陀曰：「汝勿憂愁，悲泣懊惱。何以故？汝侍如來，作身慈業獲大利樂。唯獨一身得無邊福。作口慈業及意慈業，亦復如是得無邊福。	214. The Buddha then told Ānanda, “Don’t be so grief-stricken, crying and heartbroken. Why is that? You attended to the Tathāgata, performing physical deeds of kindness that will bring great blessings and happiness. You are the only person to obtain limitless merits. You performed deeds of verbal and mental kindness that likewise will bring such limitless merits.
「阿難陀，過去如來皆有如是供侍之人，如汝用心供侍於我。未來諸佛亦有供侍，與汝無異。阿難陀，世相如是皆不久停。畢歸磨滅無常住者。以是義故，汝今不應悲啼涕泣生大苦惱。不見世間從緣生法常住不壞。我曾為汝廣說法要。諸有可愛稱意之事，並歸無常悉皆離別。」	215. “Ānanda, tathāgatas in the past all have had attendants like yourself who put your mind to attending to me. Tathāgatas in the future will also have attendants who are no different than yourself. Ānanda, it’s the nature of the world that nothing lasts long. In the end, we are worn away without any permanence. For this reason, you shouldn’t lament, cry, and be so anguished. Don’t look for dependently arisen worldly things to be everlasting and undestroyed. I have taught you the Dharma’s essentials at length. Our possessions that we cherish and praise in our minds will also return to impermanence and leave us.”
	27. The Extraordinary Feats of Ānanda
爾時，世尊大悲所熏，為令阿難陀生喜悅故，告諸苾芻：「轉輪聖王成就四種希有之事。云何為四？謂有剎帝利眾來詣王所，既得見王深生慶悅。復聞妙法倍加歡喜。如是，復有婆羅門眾、諸長者眾、雜沙門眾，來詣王所⋯如上所說，乃至⋯倍加歡喜。	216. The Bhagavān was suffused with great compassion then and he told the monks this to cheer up Ānanda: “A noble wheel-turning king accomplishes four extraordinary feats. What are the four? There’s an assembly of warriors who come to the king, and they are happy when they see him. Their joy is redoubled when they hear the wonderful Dharma. In this way, he also has an assembly of brahmins, an assembly of well-to-do people, and an assembly of mixed ascetics who come to the king … as was said before, up to … their joy is redoubled.
「汝等當知，如轉輪王四希有事，此阿難陀亦復如是有四希有事。何等為四？謂有四方大苾芻眾，來至其所情生欣慶。復聞妙法重增歡喜。如是，苾芻尼眾、鄔波索迦、鄔波斯迦，至阿難陀所，亦復如是倍加歡喜。	217. “All of you should know, this Ānanda also has four extraordinary feats like the noble wheel-turning king’s four extraordinary feats. What are the four? There are great assemblies of monks in the four directions who come and are happy when they see him. Their joy is redoubled when they hear the wonderful Dharma. In this way, assemblies of monks, nuns, laymen, and laywomen go to Ānanda, and they too have their joy redoubled.
「汝等苾芻，此阿難陀復有四種希有妙事。云何為四？若阿難陀與苾芻眾說法之時，善能開解無有疑滯。諸苾芻眾咸作是念：『善哉！善哉！此阿難陀宣說妙法，幸勿默然，莫辭勞倦。然諸聽眾情無厭足。』時，阿難陀既說法已默然而住。或為苾芻尼、近事男、近事女說法亦復如是。」	218. “All of you monks should know, this Ānanda has another four extraordinary feats. What are the four? When Ānanda gives the assembly of monks a Dharma teaching, they understand it well without any doubts. The assembly of monks all think, ‘Good, good! This Ānanda lectures on the wonderful Dharma rather than remaining silent, and he doesn’t say that he’s tired. Indeed, the audience doesn’t feel tired of it at all.’ After Ānanda is done teaching Dharma, he then waits silently. Sometimes he teaches nuns, laymen, or laywomen who are working nearby in the same way.”
	28. The Legendary City of Kuśivatī
時阿難陀聞是語已，心便喜悅即白佛言：「世尊，於此地中有六大城，所謂室羅伐城、娑雞多城、占波城、婆羅痆斯城、廣嚴城、王舍城。何故世尊棄捨如是形勝福地，就斯荒野、磽确、邊隅、卑陋之所而般涅槃？」	219. Once he had heard this said, Ānanda felt happy and then said to the Buddha, “Bhagavān, there are six great cities in this land, which are Śrāvastī, Sāketa, Campā, Bārāṇasī, Vaiśālī, and Rājagṛha. Why has the Bhagavān discarded these places of such excellent merit to parinirvāṇa here in this overgrown, barren, out of the way, and inferior place?”
佛告阿難陀：「勿作是語：拘尸那城是邊鄙、卑陋、不可樂處。何以故？阿難陀，此拘尸那城，乃往古昔，有聖王都城名拘奢伐底。安隱豐樂人民熾盛。縱十二踰繕那、廣七踰繕那。城有七重垣院周匝圍繞，此等皆以四寶所成，謂金、銀、琉璃、水精。城門亦以四寶合成，門門皆有大華表柱，亦以寶成，舉高七人。	220. The Buddha told Ānanda, “Don’t say that Kuśinagarī is an outlying, inferior, and unenjoyable place. Why? Ānanda, Kuśinagarī here was once upon a time the capital city of a noble king named Kuśivatī.⁴⁷ It was peaceful and prosperous, and the people flourished. It was twelve yojanas long and seven yojanas wide. The city has seven walls that encircled it, which were made of four treasures: gold, silver, emerald, and crystal. The city gates were also made of the four treasures, and each gate had pillars imprinted with a large flower, which were also made of treasures and stood seven men high.
「城外渠塹深三人半，其渠邊畔砌以寶甎。於七院中各有多羅樹而為行列，皆四寶成。金多羅樹以銀為枝葉華果。銀樹金裝。琉璃樹水精裝。水精樹琉璃裝。此等諸樹風吹動時，出微妙響悅可眾心。於此樹間皆有浴池，階基砌道亦四寶成。四邊欄楯亦四寶成，池中多有可愛之華：嗢鉢羅、鉢頭摩、俱物頭、分陀利迦。極軟華極香，華常生華。如是諸華人無護者隨其受用。復於池岸有占博迦華、摩利迦華、美意華。如是等華隨時開發。	221. “Outside the city was a ditch three and a half men deep, which was lined with precious tiles. There were seven halls, each of which were surrounded by a line of palmyra trees that were made of the four treasures. The gold palmyra trees had silver branches, leaves, flowers, and fruit. The silver trees had gold extremities. The emerald trees had crystal extremities. The crystal trees had emerald extremities. When these trees moved in the wind, they produced a marvelous sound that’s delightful to many minds. Among these trees, there were ponds that had brick walkways also made of the four treasures. They had handrails on four sides made of the four treasures, and many delightful flowers grew in the ponds, which were blue lotuses, red lotuses, white water lilies, and white lotuses. These delicate flowers had amazing fragrances and they were always in bloom. Such flowers had no one protecting them and could be taken and used. Moreover, the shores of the ponds had champak flowers, garland flowers, and jasmine flowers. Such flowers as these bloomed at the appropriate times.
「阿難陀，於林樹間多諸美女，服妙瓔珞。隨意遊從所須飲食皆能給與。又此城中所有耽著五欲樂者，於此遊觀皆遂其心。又復常有種種鼓樂，絲竹歌舞出妙音聲，皆悉勸讚修諸福業持齋戒等。	222. “Ānanda, there were many beautiful women among the trees who wore fine jewelry. They wandered around as they liked providing food and drink as it was needed. There were also people from the city who were deeply attached to delighting in the five desires. They followed their hearts as they went sightseeing. Music was played with a variety of drum, stringed, and wind instruments to which voices sang encouragements and praises for the cultivation of meritorious deeds and the observance of the fasting precepts.
	29. The Noble Wheel-Turning King Mahāsudarśana
「又阿難陀，於此城中有王名大善見，七寶具足具四希有。所謂輪寶、象寶、馬寶、珠寶、女寶、主藏寶、主兵寶。	223. “Also, Ānanda, there was a king in this city named Mahāsudarśana⁴⁸ who possessed seven treasures and four extraordinary things. They were the wheel treasure, horse treasure, jewel treasure, woman treasure, treasurer treasure, army general treasure.
「四希有者：所謂王壽命長遠。初為王子。次為太子。次登王位。後修梵行。如是四位，皆經八萬四千歲。是名第一希有。復次，其王儀容端正世間無比。是為第二希有。又復，少病少惱所御飲食，安隱適時。是為第三希有。又，諸人眾忠孝事王皆生父想。王亦愛念猶如赤子。王出遊時乘車而去，勅馭者曰：『汝今宜可徐徐引車令眾見我。』王於人庶常生愍念。是為第四希有。	224. “The four extraordinary things are as follows: The king’s life span is very long. First, he was the king’s son. Next, he was the crown prince. Next, he ascended to the throne. Finally, he cultivated the religious practice. These four positions were accomplished over the course of 84,000 years. This is the first extraordinary thing. Furthermore, the king’s manner and uprightness had no compare in the world. This was the second extraordinary thing. Moreover, he was seldom ill and seldom troubled by his travels or meals, meeting with good health. This was the third extraordinary thing. Again, the people were devoted and served the king, thinking of him as their father. The king, too, loved them as he would his newborn son. When the king went out touring in his chariot, he would tell his driver, ‘It would be good if you drive slowly so that the masses will see me.’ The king had sympathy for all the people. This was the fourth extraordinary thing.
「復次阿難陀，時有國人持諸金銀末尼等寶，來詣王所白言：『大王，臣有此寶。謹奉大王，願哀納受。』	225. “Furthermore, Ānanda, there were people who brought gold, silver, and jewels to the king and said, ‘Your Majesty, the minister has these treasures that he would like to present to the king. Please take pity and accept them!’
「時王告曰：『卿等當知，如是諸寶我自豐足。誠無所須。』諸人如是再三啟請，王竟不受。	226. “The king would tell them, ‘All of you should know, I already have such treasures in great bounties. I honestly have no need for these.’ The people would make their requests three times, and the king in the end wouldn’t accept them.
「時彼念曰：『我持此物本希奉進，王既不受。將如之何？宜置王前各還本處。』作是念已，置寶而去。	227. “Then they would think, ‘We brought these things from home as exceptional presents, but the king won’t accept them. Now what? Each of us should place them before the king and return home.’ After thinking this, they placed their treasures [in front of him] and departed.
「王作是念：『今此珍寶是依法得，非是枉求。我今宜用修造法堂。』	228. “The king thought, ‘Now these treasures are obtained in accordance with the Dharma and not pursued corruptly. It would be fitting for me to use them to build a Dharma hall.’
「時有八萬四千諸城小王聞大王將建法堂。咸詣王所白言：『唯願聖王，不煩神慮。臣等望欲為王營造。』	229. “Then, 84,000 cities with lesser kings who heard that the great king was going to erect a Dharma hall. They all went to the king and said, ‘Please, noble king, take care not to disturb the spirits. The ministers would like to conduct the construction for you.’
「爾時大王告諸臣曰：『我足珍財。無煩卿等。』諸王如是再三啟請，王不然許。	230. “The great king then told the ministers, ‘I have sufficient wealth. Don’t trouble yourselves with this.’ The kings repeated their request three times, but the king did not accept it.
「時諸小王來捧王足。或執衣襟，合掌啟白：『願天安住，臣等為造。』王見慇勤默然而許。諸王知已各還本處。各持金銀等寶。	231. “Then the lesser kings came and presented gifts at the king’s feet. Some brought clothing and said with their palms together, ‘Please let the gods to remain in place and let the ministers conduct the construction.’ Seeing their zeal, the king silently agreed. Once they saw this, the kings each returned to their homes. They each carried treasures such as gold and silver.
「又復人持一柱，皆以寶成，來詣王所。白言：『聖王，諸有所須悉已周備，不知何處可欲興功，其量大小。』	232. “Again, people brought a pillar to the king that was made of treasures. They said, ‘Noble king, having already provided for whatever was needed, we don’t know where we might create merit, or whether their measure be large or small?’
「王曰：『於此城東，簡形勝地，縱廣一踰繕那，可於彼作。』諸王聞已，即就其處，興建法堂如其量數。	233. “The king said, ‘To the east of this city, there is a particularly excellent property that’s a yojana wide where [the hall] could be built.’ After hearing this, the kings prepared that location and constructed a Dharma hall to its dimensions.
「阿難陀，其堂所須椽梁枅栱，閣道鉤楯軒廊周匝。如是諸事皆用金銀琉璃水精等寶之所成就。其床敷座席氈褥偃枕几案箱篋衣服之流。皆以眾寶而為莊挍。	234. “Ānanda, that hall required rafters, joists, and supports, and the pavilion’s path had hooks, railings, and covered passageways all around it. Such things were constructed with precious materials like gold, silver, emerald, and crystal. His couch was arranged as a throne with cotton and wool cloth, soft carpets, pillows, side tables, chests, and garments spread on it. These things were all decorated with many jewels.
「阿難陀，於堂階下，一一柱間各種一樹。樹身各列四寶枝葉華果。互以寶嚴，如前所說。微風吹動，出和雅音，如奏天樂。堂內悉以金沙布地，栴檀香水常為灑潤。金繩界道，寶網四懸。垂諸寶鈴，盡世嚴飾。	235. “Ānanda, each of the steps below the hall had a pillar between them, which had a tree planted in them. Each trunk of the trees were lined with four treasures, as were the limbs, leaves, flowers, and fruits. They were all ornamented with treasures as described before. When a light breeze moved them, it produced a beautiful sound like they were playing heavenly music. Inside the hall, the floor was covered in gold sand, and sandalwood-scented water was regularly sprinkled around. A gold rope delimits a path, and jeweled netting is hung in four layers. Precious bells dangled from it, all with worldly decorations.
「是時八萬四千諸王，同建法堂莊嚴事畢。於此堂側多造浴池，皆方四十里，所有階砌悉以四寶而為嚴飾。於其池中有四種華，池外復有諸陸生華。並如前說。	236. “At that point, the 84,000 kings finished erecting the Dharma hall and its decorative features. Many bathing pools were built beside the hall in an area of forty li that had steps decorated with the four treasures. The four kinds of flowers grew in those pools, and flowers grew on the ground outside of the pools. They were like those that have been described before.
「又於堂前處處行列四寶多羅樹。枝葉華果皆互嚴飾，風動發聲亦如前說。所在之地皆布金沙灑以香水。寶鈴和響在處皆懸。	237. “There were also lines of palmyra trees made of the four treasures all around in front of the hall. Their branches, leaves, flowers, and fruits were mutually decorated, and they made sounds when the breeze moved them as was described before. The ground was covered in gold sand and sprinkled with fragrant water. Precious bells were hung in those places, which echoed harmoniously.
「是時諸王嚴飾既畢，皆共白王：『聖主當知，所建法堂及諸林泉，備盡嚴麗。願親臨幸。』	238. “When the [lesser] kings were done with their decorating, they all said to the [great] king, ‘Noble lord, you should know, we have erected the Dharma hall, as well as its trees and springs, which have been completely decorated. May your kin have good fortune soon.’
「王聞生念：『此勝法堂，我今不應先自受用。宜請一切沙門婆羅門等有德行者，於此堂中備盡所有如法供養。』即隨所念，設大施會。皆供給已，復作是念：『我今不應於此法堂放逸著樂。』	239. “Hearing this made the king think, ‘This is an excellent Dharma hall, but I shouldn’t be the first to make use of it. It would be better to invite all the brahmins and the like who are practitioners of virtue and provide this hall to them as a Dharma offering.’ He then followed that thought and arranged for a large donation event. Once the donations had been made, he again thought, ‘Now, I shouldn’t indulge in being attached to enjoying this Dharma hall.’
「遂將一人以為執侍，躬自入堂淨修梵行。遂於金閣銀座之上，結加趺坐正念思惟。遠離欲界諸不善法，除去尋伺證入初禪。從金閣起次昇銀閣，坐於金座及琉璃水精，皆悉綺互而為莊飾。其王於上皆能次第證會深禪除諸障累。	240. “Consequently, he assigned someone to act as the attendant, and the king himself entered the hall to cultivate the religious practice purely. He then sat cross-legged on a silver throne in a gold chamber and contemplated with proper mindfulness. Far away from the desire realm and unskillful things, he stopped searching and investigating⁴⁹ to realize the first meditation. He then rose from the gold chamber and ascended to the silver chamber, where he sat on a gold throne that was also decorated with ornaments made of emerald and crystal. That king then ascended from there, successively realizing deep meditation rid of obstructing fetters.⁵⁰
「爾時八萬四千宮人婇女詣寶女所，白言：『大家，我等諸人承王恩念，久闕侍衛情甚渴仰。咸願拜謁希垂聽許。』	241. “Then, 84,000 palace staff and harem women went to the treasure woman and said to her, ‘Mistress, we are the ones who are held dear by the king, and we missed attending to him for so long that we feel a deep longing for him. Everyone wants to pay him a visit, and we hope that he will give us his attention and allow it.’
「時大夫人報主兵臣曰：『汝今應知，我等後宮久不見王，情深戀慕。將事朝謁，宜時嚴駕。』	242. “The head wife then replied to the commander of the army, ‘Now, you should know that those of us in the inner palace have not seen the king for a long time and feel a deep longing to do so. It would be fitting to prepare horses so that we could go and have an audience with him.’
「其臣白言：『若如是者，伏請大家，勅諸侍從所有莊嚴，皆為黃色。』	243. “The minister said, ‘If that is so, I will yield to the mistress’ request and order the attendants to have ornaments that are yellow in color.’
「復更白言：『然我今者且命八萬四千小國王等誡兵令集。』	244. “He also said, ‘Yes, I will order the 84,000 lesser kings to assemble their armies.’
「諸王依命初令象駕，都八十千，以長淨象王而為上首。次嚴馬駕，以騰雲馬王而為上首。次嚴車駕，以喜鳴輅車而為上首。如是二類亦八十千，皆寶莊嚴殊妙第一。國大夫人乘鳴輅車，所將婇女亦復如是。其諸營從皆乘象馬，威容嚴肅旗鼓。曜日駭天震地同往法堂。	245. “Based on his order, the kings first commanded their elephant teams, which were 80,000 altogether led by the elephant king Upoṣatha. Next, they readied their horse teams, which were led by the horse king Vālāhā. Next, they readied their chariot teams, which were led by the chariot Nandighoṣa. In this way, these two groups of 80,000 were all adorned with treasures that were exceptional and supreme. The kingdom’s queen rode the chariot Nandighoṣa, and the harem women were likewise led by her. Their followers all rode elephants and horses that were majestic and solemn with banners and drums. The sun was brilliant, the heavenly [drums] were beaten, and the earth shook as they went together to the Dharma hall.
「時王問曰：『何因緣故？車馬繁雜出大囂聲。』	246. “The king then asked, ‘What is the cause and condition for these chariots and horses to make such a great commotion?’
「謁者答曰：『國大夫人及小王類并諸婇女，悉著黃衣。華鬘幢蓋盡黃嚴飾。其數繁廣不可勝言。同來至此方申拜謁。』	247. “An official answered, ‘The queen, the lesser kings, and the harem women are all dressed in yellow. Their flower garlands, flags, banners all decorated in yellow. They are in such numbers that it overpowers words. They are coming together in this direction to extend their honors and greetings.’
「王曰：『汝可於此堂外敷設床座。吾將往觀。』	248. “The king said, ‘You can arrange seating outside of the hall. I will go out and meet them.’
「使者奉命。敷金座已，而白王言：『敷設已畢。』	249. “His messenger accepted this command. Once the golden throne was prepared, he said to the King, ‘The preparations are finished.’
「時王從臺安詳而下，次半階路，遙見黃色，儀駐嚴盛。遂作是念：『是等威儀甚可愛樂，嚴飾鮮異，何其盛哉！』	250. “The king then descended from his tower’s quietude and went halfway down the steps when he saw from afar their yellow colors as they halted in their full adornments. He then had this thought, ‘Their majesty is so delightful, and how full are their ornaments, so new and exceptional!’
「王既坐已，國大夫人前致敬訖，却住一面，白言：『大王，以此八萬四千寶女嚴飾美麗敬奉大王。願時哀納勿為棄捨。』	251. “Once the king was seated and the queen had gone before him to pay her respects, she withdrew to sit to one side and said, ‘Your Majesty, these 84,000 precious women are adorned beautifully to show their respect for His Majesty. Please let this be a time of taking pity; don’t throw it away!’
「時小國王八萬四千眾，各以兵寶而為上首。白言：『大王，今此象馬車乘及以八萬四千城邑，拘奢跋底城而為上首。復有八萬四千樓閣，悉皆嚴飾甚為殊妙。唯願大王哀憐納受而見覆護。』	252. “Then, the lesser kings and their 84,000 assemblies were each led by the army general treasure. He said, ‘Your Majesty, now these elephants, horses, and chariots from 84,000 cities are led by those from Kuśivatī. Again, there are 84,000 towers, all of which are decorated exceptionally. Please let the His Majesty take pity and protect them.’
「王曰：『姊妹當知，我先與汝極為親密，誰謂今日有若怨家。以諸非法勸喻於我！』	253. “The king said, ‘Sisters, you should know that I gave you the closest intimacy before, but who would I call an enemy today? It would be those who encourage me with parables that are improper.’
「時夫人等聞彼大王喚為姊妹，泣而言曰：『今觀王意似棄我等。』以衣拭淚重白王言：『何故大王先於我輩意甚親密，今若怨家？』	254. “When his wives heard the great king call them his sisters, they cried and said, ‘The king is thinking now of discarding us!’ Wiping their tears away with their clothes, they again spoke to the king, ‘Why does Your Majesty think of us now as his enemies when before we were his closest companions?’
「時王告曰：『汝等應知，人命短促。生者皆死。我及諸人同歸滅壞。設有婇女無量百千，如怨詐親，必能害己。雖懷愛染，終當離別。臣佐車馬樓觀嚴飾，如是妙物無量無邊。一一皆有八萬四千，終歸無常，不得久住。是故，智者速宜遠離，勤修梵行，勿生染著。』	255. “The king told them, ‘All of you should know, a man’s life is short. Those who are born will all die. I and other men will return equally to our destruction. Even if I have measureless hundreds of thousands of attractive women, they are like enemies pretending to be friends who are sure to hurt me. Though they are affected by love, they will die and part from me. Such fine things as ministers, servants, chariots, horses, observation towers, and decorations are measureless and limitless. Each one of these 84,000 things will perish and return to impermanence, being impossible for them to remain long. Therefore, the wise man is quick to distance himself from them, endeavor in the religious practice, and doesn’t create attachments.’
「時夫人等聞王此語，知不採納，不稱所願。時王如法廣勸誡已，復歸金閣於銀座上結加趺坐。於諸有情起大慈意，遍滿十方布無限量。普熏修已，端心而住。從慈定起次發悲心⋯大喜⋯大捨，於諸有情亦復如是周遍十方。其閣及座綺互眾寶。	256. “Hearing the king say this, his wives knew that he wouldn’t choose to grant their request, so they didn’t make it. The King then encouraged them in accordance with the Dharma, and then he went back up into the golden tower to sit cross-legged on the silver throne. His thought of great kindness for sentient beings, pervaded the ten directions without limit. Having cultivated this universal suffusion [of kindness], his mind was upright and abided. From that samādhi of kindness, next he had a thought of compassion … great joy … great equanimity for sentient beings in the same way throughout the ten directions. His tower and throne were both decorated with many treasures.
「時王一一修習四梵住，諸欲皆斷。壽將盡時，為死所逼情生憂悶，命終之後得生梵天。」	257. Then, the king cultivated each one of the four religious abodes and ended his desires. When his life was about to end, he was oppressed by death and feelings sadness, but he was born in the Brahma heaven after he died.”
佛告阿難陀：「拘尸那城至金河岸、娑羅雙樹、壯士生地、繫冠制底，於此周迴十二踰繕那，如來昔為轉輪王，於此中間六度捨命。今復於此而般涅槃，是為第七。又復如來、應、正等覺，於十方界更無第八捨身命處。何以故？我生已盡斷諸惑業。更不於餘受後有故。」	258. The Buddha told Ānanda, “The twelve yojanas all around Kuśinagarī to this pair of sal trees on the banks of the Golden River and Makuṭabandhana Shrine⁵¹ in the homeland of warriors was where the Tathāgata has formerly discarded his life as a wheel-turning king six times. Now, again, this will be the seventh time, and he will parinirvāṇa here. There will not be the place anywhere in the ten directions where the Tathāgata, Arhat, and Completely Awakened One will give up his life for an eighth time. Why is that? After I was born, my afflicted deeds were completely ended. There won’t be another existence to be experienced.”
	30. The Monk Upamāna
爾時具壽鄔波摩那在佛前立。佛告鄔波摩那：「汝今不應對我前住。」	259. It was then that the elder Upamāna was standing in front of the Buddha. The Buddha told Upamāna, “You should not stand right in front of me now.”
時此苾芻即離佛前。時阿難陀白佛言：「我侍世尊二十餘年。未曾聞作麁訶責言如鄔波摩那苾芻。」	260. This monk then moved away from being in front of the Buddha. Ānanda then said to the Buddha, “I have been the Bhagavān’s attendant for twenty odd years. I have never before heard him speak so rudely to a monk like Upamāna.”
佛告阿難陀：「無量百劫長壽諸天共相嫌議，作如是語：『世間唯有如來大師，極難出世。時乃一現如烏曇跋華。今日中夜，定入無餘妙涅槃界，由此威德苾芻當佛前住，我等無暇親近世尊，供養恭敬。』」	261. The Buddha told Ānanda, “Gods who live as long as measureless hundreds of eons are complaining to each other, saying: ‘The world only has the Tathāgata as its great teacher, who very rarely appears in the world. The time it takes for one to appear is like that of an udumbara flower. He will certainly enter the realm of nirvāṇa without remainder in the middle of the night tonight, but we’ll have no chance to be close to the Bhagavān, to give offerings, or pay our respects to him due to this dignified monk standing in front of the Buddha.’”
阿難陀白言：「諸來天眾其數幾何？」	262. Ānanda said, “How many are there in this host of gods who have arrived?”
佛言：「南自金河至拘尸那城雙林之處，來至繫冠制底。於此周環十二踰繕那，皆有大威德天排肩而住。中間無有立杖之地。」	263. The Buddha said, “South of here between these two sal trees by the Golden River to Kuśinagarī, they have come to the Makuṭabandhana Shrine. There are gods of great dignity are standing shoulder to shoulder throughout the twenty yojanas all around. There is not even space for a staff to stand between them.”
時諸苾芻咸生疑心，請世尊曰：「具壽鄔波摩那，先作何業有大威德？」	264. All the monks then had this doubt, about which they asked the Bhagavān, “What deeds had the elder Upamāna done in the past that he has such great dignity?”
佛告諸苾芻：「鄔波摩那先自作業今還自受⋯ 廣說如餘，乃至說頌⋯	265. The Buddha told the monks, “Upamāna has himself done deeds in the past that today have come back for him to experience … The remainder recited in full up to speaking in verse …
「汝等苾芻，乃往古昔，此賢劫中，人壽二萬歲時。有佛出世名迦攝波，十號具足。住婆羅痆斯、施鹿林中、仙人墮處。時鄔波摩那身為出家。時諸苾芻著衣持鉢，入城乞食，此人次當守寺。時有黑風暴雨卒起。既屬嚴寒，彼作是念：『諸梵行者遭此寒苦。衣服皆濕，將欲來至。我今宜應嚴辦相待！』	266. “All of you monks, there was a time in the past during this fortunate eon when people lived for 20,000 years. A buddha appeared in the world then named Kāśyapa, and he fulfilled the ten epithets. He was staying in the Mṛgadāva Grove of Bārāṇasī at the Place Where the Sages Fell.⁵² At the time, an incarnation of Upamāna had left home. When the monks put on their robes and took their bowls into the city to solicit alms, this man would remain behind as the temple custodian. There was once a dark wind and torrential rain that suddenly arose. It became quite cold, and he had the thought, ‘Those religious practitioners would be encountering the hardship of being cold. Their clothes must be wet as they make their way back. I ought to go and get ready to meet them!’
「作此念已，入浴室中然火煖湯，敷設床席。於其廊下，繫繩為架，詣寺門首，望諸苾芻。彼既至已，屈入室中，取其濕衣。淨浣濯已，安在架上。別將淨服與苾芻著。既解勞乏身心溫煖，寒苦皆除歡喜適悅。	267. “Having had that thought, he went into the bath house, lit the fire to make warm water, and prepared beds and sitting mats. He put up clotheslines under the verandas, and then he went to the front gate of the temple to watch for the monks. When they arrived, he went into their rooms to get their wet robes. Once he had washed them with clean water, he put them on the clotheslines. He also gave the monks clean robes to wear. Once they were free from their deprivation and warmed up in body and mind, they were happy and glad to be rid of that hardship of being cold.
「其守寺苾芻長跪合掌，向大眾前而發願言：『我今為諸同梵行者，除苦得樂所生善根。如迦攝波如來、應、正等覺授摩納婆記，於當來世人壽百歲時，成等正覺號釋迦牟尼。願我於彼佛法之中而得出家，斷諸煩惱，證阿羅漢果。然火功德，當願身光。天莫能近。』	268. “That monk who was the temple custodian knelt in front of the large assembly with his palms together and expressed this aspiration: ‘Now, I have produced roots of goodness by ridding my fellow religious practitioners of their hardships and making them happy. The Tathāgata Kāśyapa, the Arhat, and Completely Awakened One has given his prediction to his students that there will come a time when people live for a hundred years, and the completely awakened one will be called Śākyamuni. I aspire to leave home in that buddha’s Dharma, end the mental afflictions, and realize the fruit of the arhat. I will light the fires of virtue, and I will aspire to have a halo around me. May I not be close to the gods.’
「汝等當知，由彼願力，於我法中而得出家。斷諸煩惱，證阿羅漢果，有大威德。為此諸天莫能逼近。」	269. “All of you should know that because of the power of his aspiration, Upamāna was able to leave home in this Dharma of mine. He has the great dignity of having ended the mental afflictions and realized the fruit of the arhat. This is why these gods will not press forward to get closer to him.”
	31. How to Inter a Buddha
時具壽阿難陀而白佛言：「大德世尊般涅槃後，我當云何恭敬供養如來法身？」	270. The elder Ānanda then asked the Buddha, “Venerable, how shall we pay our respects and make offerings to the Tathāgata’s Dharma body after the Bhagavān’s parinirvāṇa?”
佛告阿難陀：「汝宜且止！汝所問事，當有信心婆羅門長者等自為施設。」	271. The Buddha told Ānanda, “You ought to stop. Regarding this topic you’ve asked about, there will be believing brahmins and prominent men who will arrange for that themselves.”
復白佛言：「諸長者等所有施設其事云何？」	272. Ānanda again asked the Buddha, “What will be arranged by those prominent men?”
佛言：「一一皆如轉輪王葬法。」	273. The Buddha said, “They each will follow the way to inter a wheel-turning king.”
又問：「轉輪王法其事云何？」	274. Ānanda also asked, “What is the way of doing this for wheel-turning king?”
佛言：「汝今應知，轉輪聖王命終之後，以五百斤上妙疊絮以用纏身上下，各有五百妙衣以為裝飾。於鐵棺中滿盛香油，舁王置內。然後蓋棺。以諸香木焚燒其棺。次灑香乳以滅炎火，方收王骨安置金瓶。於四衢道興建大塔，幡幢傘蓋諸妙香華，恭敬供養尊重讚歎設大齋會。阿難陀，如恭敬供養轉輪聖王，於我滅後，人天供養當倍過此。」	275. The Buddha said, “Now, you should know that after a noble wheel-turning king’s life has ended, his body is wrapped top to bottom with five hundred sheets of fine cotton cloth, and each of those five hundred fine cloths are embroidered. An iron casket is filled with fragrant oil, and the king is carried on shoulders, placed inside. Afterward, the coffin is covered. Fragrant wood is then used to set fire to the coffin. Next, the flames are doused with fragrant milk, and the king’s bones are gathered up and placed in a gold pot. A large shrine is constructed at a crossroad with banners, canopies, and wonderful and fragrant flowers, and people pay their respects, give offerings, honors, praises to him, and arrange large feasts. Ānanda, after I have perished, humans and gods will give twice as many offerings as those respects and offerings given to a noble wheel-turning king.”
	32. The Mallas of Kuśinagarī
爾時世尊告阿難陀：「汝今宜往拘尸那城，宣我言告五百壯士：『諸人當知，如來大師，必定今日於中夜時入無餘依妙涅槃界。所應作者宜可速為。勿招後悔云：「此境內大師涅槃，我等不知，不為供養。」』」	276. The Bhagavān then told Ānanda, “Now, you ought to go to Kuśinagarī and announce that I have this to say to the five hundred Malla men: ‘Everyone should know, the Tathāgata, the great teacher, will certainly enter the realm of nirvāṇa with no remaining basis in the middle of the night tonight. It would be fitting to act quickly. Don’t regret it later, saying, “The great teacher’s nirvāṇa was in this region, but we didn’t know it and didn’t make offerings to him!”’”
時具壽阿難陀聞佛教已，持僧伽胝，將一侍者即便往至拘尸那城，眾集堂所。五百壯士皆至於此共論餘事。時阿難陀傳世尊命告諸壯士曰：「汝等既集咸應善聽：如來大師今日中夜必入無餘大涅槃界。所應作者皆可作之。勿招後悔作如是語：『如來大師於我境內入般涅槃，我等不能少興供養。』」	277. Having heard the Buddha’s instructions, the elder Ānanda took his outer robe and led an attendant to Kuśinagarī, where a crowd had gathered at a hall. Five hundred Malla men had come together to discuss some other matter. Then, Ānanda told those Mallas what the Bhagavān had ordered: “All of you who have gathered here should listen to this well: The Tathāgata, the great teacher, will surely enter the great realm of nirvāṇa without remainder in the middle of the night tonight. It would be fitting to act quickly. Don’t regret it later, saying, ‘The Tathāgata, the great teacher, entered parinirvāṇa in this region, but we couldn’t make even a small offering to him!’”
時諸壯士既聞是語，各與妻子、眷屬、朋友、僕使之類，共相招引詣娑羅林。頂禮佛足，退坐一面。	278. Having heard this said, those Mallas each headed out for the pair of sal trees with their families, households, friends, and employees. They bowed their heads at the Buddha’s feet and withdraw to sit to one side.
爾時，世尊為說妙法，示教利喜。時諸壯士從座而起，整衣服偏袒右肩，合掌瞻仰。而白佛言：「大德世尊，我某甲等並是拘尸那城尊貴壯士，願盡形壽歸依佛陀、歸依達摩、歸依僧伽。并受學處。」	279. The Bhagavān then taught them the wonderful Dharma plainly, benefiting and gladdening them. The Mallas then rose from their seats, adjusted their robes to expose their right shoulders, put their palms together, and looked up to him. They said to the Buddha, “Venerable Bhagavān, there are some of us noble Mallas in Kuśinagarī who have vowed to take refuge in the Buddha, the Dharma, and the Saṅgha for their entire lives. Together, they accept the points of training.”
時阿難陀作如是念：「彼諸壯士於世尊處，一一別受近事學者。時既淹久，妨廢圓寂。我今宜請與彼一時，受其學處。」	280. Ānanda then thought, “Each one of these Mallas who dwell in the Bhagavān have given personal service in the Bhagavān’s abode. They have stagnated for a long time and prevented from reaching perfect peace. Now, I ought to invite them to accept the points of training all at once.”
作是念已，從坐而起，整衣合掌，而白佛言：「大德世尊，諸壯士等并諸眷屬品類眾多，各有如是別別名號。欲歸三寶，求五學處。若各別受時恐淹遲。唯願大悲一時為受。」	281. Having had that thought, he rose from his seat, adjusted his robe, put his palms together, and said to the Buddha, “Venerable Bhagavān, these Mallas together with their retinues of different sorts of many people have each their individual names. They want to take refuge in the three treasures and seek the five points of training. If they each were to accept them, then they would be anxious and halting. Please have great compassion and confer [the precepts to them] at the same time!”
時阿難陀對世尊前，一時牒名為受歸戒。時諸壯士聞佛說法，復受學處。生大歡喜，頂禮佛足，奉辭而去。	282. Ānanda then stood opposite the Bhagavān and conferred the precepts to all of them by name at the same time. The Mallas then accepted the points of training upon hearing the Buddha teach the Dharma. Feeling great joy, they bowed their heads at the Buddha’s feet, paid their respects, and departed.
	33. The Story of Supriya
爾時，世尊為菩薩時在覩史多天。以五種事觀察世間，六欲天子三淨母腹。現白象相來入母胎。	283. At that point,⁵³ when the Bhagavān was a bodhisattva watching from the Tuṣita Heaven, he examined the world using five criteria as a young god of the six desire heavens and the three purities of his mother’s belly. He then manifested the form of a white elephant and entered his mother’s womb.⁵⁴
時天帝釋告善愛健闥婆王：「汝今當知菩薩在覩史多宮。以其五事觀察世間，六欲天子三淨母腹。現白象相降神母胎。我等宜往共為衛護。」	284. Śakra the Lord of Gods then addressed the gandharva king Supriya, “Now, you should know that a bodhisattva was watching from his Tuṣita palace. He examined the world using five criteria as a young god of the six desire heavens and the three purities of his mother’s belly. He then manifested the form of a white elephant and entered his mother’s womb. We ought to go and provide him protection.”
時健闥婆王白言：「大天可去，我且於此奏諸音樂。」	285. The gandharva king said, “Your Majesty can go, but I will stay here and play music.”
是時菩薩出母胎時，其天帝釋復告善愛音樂王曰：「汝今當知，菩薩從母胎出。我等宜往而為侍從。」答乃如前。	286. When the bodhisattva emerged from his mother’s womb, Śakra the Lord of Gods again told the gandharva king Supriya, “Now, you should know that the bodhisattva has emerged from his mother’s womb. We ought to go and attend to him.” He answered as before.
與諸童子共遊戲時，其天帝釋復告音樂王曰：「汝今當知菩薩共諸童子遊戲。可往侍從。」答乃如前。	287. When the youths were playing together, Śakra the Lord of Gods again told the gandharva king, “Now, you should know that the bodhisattva is playing with the other youths. Perhaps we could go and attend to him.” He answered as before.
菩薩觀知老病死已，情生憂惱。依託林野修諸苦行。後食二牧牛女十六轉乳糜，氣力宣通食諸飲食。沐浴形體塗拭蘇油。爾時帝釋復命樂神，令其侍衛。答亦如前。	288. After the bodhisattva witnessed old age, illness, and death, he felt sad and troubled. He went into the wilderness to cultivate the ascetic practice. After eating sixteen turns of milk gruel from a cowherd’s daughter, he regained his strength and ate his meals. He bathed his body and rubbed it with butter oil. Then, Śakra the Lord of Gods again ordered the gandharva to go and guard him. He answered as he did before.
世尊降彼三十六億天魔軍眾，成無上智。梵王來請詣婆羅痆斯，三轉十二行法輪，制諸學處。凡是有緣所應度者，皆已度訖，詣拘尸那城，最後而臥。時天帝釋復命樂神廣如前說⋯乃至⋯ 「可往聽法。」答言：「我且奏諸音樂。」	289. The Bhagavān defeated that army of the god Māra that numbered thirty-six million and achieved the unsurpassed knowledge. King Brahmā came to him at Bārāṇasī and requested that he turn the Dharma three times in twelve steps and establish the points of training. Once the conditions were met for everyone to be liberated whom could be liberated, he went to Kuśinagarī and laid down for the last time. Śakra the Lord of Gods then ordered that gandharva, and he answered as he did before … up to … “Perhaps we could go and listen to the Dharma.” He replied, “I will stay here and play music.”
時天帝釋復告樂神曰：「汝今當知，大覺世尊最後而臥，必般涅槃。可興供養。」答亦同前。	290. Śakra the Lord of Gods again told the gandharva, “Now, you should know that the greatly awakened Bhagavān has laid down for the last time and will surely parinirvāṇa. We can go make offerings to him.” He also answered the same as before.
爾時世尊作如是念：「善賢外道能至我所，而受調伏。樂神善愛無自來法。」又復念曰：「凡是聲聞度者，如來亦度。應佛度者，餘不能度。由待勝上善巧方便，我今應可度彼善愛。」	291. At this point, the Bhagavān had this thought, “Virtuous people from other religions can come to me and accept the discipline. This gandharva Supriya never comes himself to the Dharma.” He also thought, “All of the disciples being liberated, the Tathāgata will also be liberated. Should the Buddha be liberated, then he can’t liberate anyone else. Given how superior and talented he is, I should liberate that Supriya now.”
作是念已，即便入定，由定力故最後臥處化作一身。又復化作千絃瑠璃箜篌。於臥處沒自持箜篌，詣三十三天。至善愛健闥婆王宮門而住。其時善愛自恃憍慢。於彈箜篌謂無過者，於自宮中作樂歡戲，情生愛著。	292. Having had that thought, he entered samādhi and conjured a body there where he had laid down for the last time using the power of that samādhi. Moreover, he conjured a thousand-stringed emerald lute. He then disappeared from the place where he lay and went to the Trāyastriṃśa Heaven carrying this lute. He arrived standing at the gate of the gandharva king Supriya’s palace. Supriya was at the time independent and proud. He plucked his lute, which was known as Flawless, being in love with the enjoyment of playing music in his own palace.
爾時世尊告守門者：「汝可往報善愛王言：『有健闥婆來至門首，欲求相見。』」	293. The Bhagavān then addressed the guard at the gate, “You can go and tell King Supriya, ‘There is a gandharva at the gate who seeks to meet with you.’”
時守門者即入具報。其王高慢報曰：「除我更有健闥婆耶？」	294. The guard then went inside and told him that. His king arrogantly replied, “There is another gandharva aside from me?”
答曰：「更有今在門外。」	The guard answered, “There is another one outside the gate right now.”
善愛聞已情懷不忍，即自出門告言：「丈夫，汝是健闥婆耶？」	295. Having heard this, Supriya felt impatient and went out to the gate himself and said, “Man, are you a gandharva?”
佛言：「我今實是健闥婆王。」	The Buddha said, “I really am a gandharva king now.”
「若爾，可來對奏音樂。」	296. “If that’s so, you can come and play music with me.”
報言：「大仙，甚善！我能共作。」	The Buddha replied, “Great sage, that would be very good! I can do that with you.”
佛即對彼共彈箜篌。佛斷一絃，彼亦斷一。然二音聲並無闕處。佛又斷二，彼亦斷二。然其音韻一種相似。佛又斷三斷四，彼亦如是⋯乃至⋯ 各留一絃然音聲不異。佛便總斷，彼亦斷之。佛於空中張手彈擊。然其雅韻倍勝於常，彼便不能。情生希有降伏傲慢，知：「彼音樂超勝於我。」世尊觀已，即便隱彼健闥婆身復本形相。	297. The Buddha then plucked his harp opposite the king. The Buddha cut one sting, and Supriya cut one, too. Still, the both their sounds would be flawless. The Buddha also cut two strings, and Supriya cut two as well. Still, their sounds were like a single sound. The Buddha also cut three strings or four, and Supriya did the same … up to … Each of the strings still sounded no different. The Buddha then cut them all, and Supriya cut them, too. The Buddha then extended his hand in the air and plucked at it. Still, the elegance of the sound was always twice as great, and Supriya couldn’t do the same. He felt extraordinarily defeated and impudent, knowing, “His music is much better than mine!” Once he saw this, the Bhagavān transformed his gandharva body back to his original form.
時彼樂神見佛世尊，身真金色，三十二相、八十種好周匝莊嚴。赫奕光明超逾千日。如寶山王觀者忘倦。見已，欣悅深生敬仰。禮佛足下坐聽法要。	298. That gandharva then saw the golden color of the Buddha’s, the Bhagavān’s, body adorned all over with the thirty-two signs and eighty excellencies adorning. His blazing glow was brighter than a thousand suns. It was like someone gazing at the king of the jewel mountains and forgetting their fatigue. Seeing it was delightful and he became deeply respectful. He bowed at the Buddha’s feet and sat down to listen to the essentials of the Dharma.
爾時世尊觀彼根性，隨機為說四聖諦法，令得開悟。彼即能以智金剛杵摧二十種身見邪山。證預流果。	299. The Bhagavān then examined the nature of his faculties and taught him the four noble truths according to his capacity in order to awaken the king. He shattered the mountain of twenty kinds of wrong [views] about personality view with the vajra hammer of knowledge. Supriya then realized the fruit of stream entry.
既見諦已，深自慶幸而白佛言：「大德世尊，我今所得非父、非母、非王、非天、非我眷屬及諸知識、非餘沙門婆羅門等，能為成辦如是勝事。唯獨世尊慈念哀愍，令我今者枯竭血海，超越骨山。閉惡趣門，開涅槃路，置人天道。我今歸依佛、法、僧寶為鄔波索迦。始從今日乃至盡形，不殺生⋯乃至⋯不飲酒。受三歸依并五學處。」	300. Once he saw the truths, Supriya was deeply thankful and said to the Buddha, “Venerable Bhagavān, now I find no father, mother, king, god, none my retinue and friends, nor any other ascetic or brahmin who can achieve such an excellent feat. Only the Bhagavān with his compassionate and sympathetic thought could cause me to dry up the ocean of blood and leap beyond the mountain of bones today. The door to the bad destinies is shut and the road to nirvāṇa is opened, and I’ve been put on path of humans and gods. Now, I take refuge in the Buddha, Dharma, and Saṅgha treasures as a layman. Starting today until the end of my life, I will not kill beings … up to … will not drink alcohol. I accept these three refuges and five points of training.”
爾時，世尊復為說法示教利喜已，即便入定。天宮處沒，還至雙林，最後臥處。	301. After he had taught Supriya the Dharma plainly, benefited, and gladdened him, the Bhagavān entered samādhi. He then disappeared from that heavenly palace and returned to the place between the two trees where he would lay for the last time.
根本說一切有部毘奈耶雜事卷第三十七
根本說一切有部毘奈耶雜事卷第三十八
三藏法師義淨奉　制譯
第八門第十子攝頌說涅槃之餘
	34. The Story of Subhadra
爾時，拘尸那城有出家外道，名曰善賢(梵云蘇跋陀羅)。年百二十，形容衰朽。俱尸那城所有壯士，於善賢處，悉生恭敬。尊重供養如阿羅漢。	302. It was then that there was a man who had left home in another religion named Subhadra. At a hundred and twenty years old, he was quite elderly and frail. He was among the Mallas of Kuśinagarī, all of whom were respectful in the presence of Subhadra. They gave honors and offerings to him like they would to an arhat.
去斯不遠，有大華池名曰曼陀枳儞。於池岸上，有烏曇跋樹，善賢梵志常遊於此。往昔菩薩在覩史天，作白象狀入母胎時。彼烏曇樹華始新出。降誕之始漸有光色，為童子時其華欲發。厭老病死，遠託山林，其華稍大狀如鵶嘴。修苦行時，現萎萃相。捨苦行已氣息疎通噉諸飲食⋯廣如前說，乃至⋯ 成等正覺其華開敷。梵王來請於婆羅痆斯轉法輪時，其樹及華光色榮盛，妙香芬馥遍諸方界。然佛大悲普於有緣所在世界。廣濟度已，詣拘尸那為最後臥，而此華樹形色枯萃。見者驚歎。是時善賢觀斯變異而作是念：「拘尸那城必有凶禍。」	303. Not far away, there was a large lotus pond called Mandākinī. An udumbara tree grew on the shore of that pond where the ascetic Subhadra often went for walks. In the past when the bodhisattva was in the Tuṣita Heaven, he became a white elephant and entered his mother’s womb. That udumbara tree’s flowers had just begun to emerge then. It gradually began to shine when the bodhisattva descended, and its flowers were about to open when he was a boy. When he was disillusioned with old age, illness, and death and went out into the wilderness, its flowers had grown as large as a crows beak. While he was cultivating ascetic practices, it looked withered. After he had cultivated the ascetic practices, he breathed a sigh and ate a meal … as described before up to … the flower bloomed when he achieved the complete awakening. When King Brahmā came to request that he turn the Dharma wheel at Bārāṇasī, that tree and its flowers were brightly colored and flourishing, and the wonderful scent permeated throughout the regions of the realm. Still, the Buddha had great compassion in every circumstance where he was in the world. After he had made the wide ford, he went to Kuśinagarī where he laid down for the last time, and then the form of this flower and tree was dried up and withered. People who saw gasped in shock. When Subhadra saw this extraordinary thing, he thought, “Surely something terrible has happened in Kuśinagarī.”
爾時護國天神發大音聲告諸人曰：「今日如來於中夜時，必入無餘妙涅槃界。」	304. The heavenly spirits that guarded the country then loudly announced to everyone, “The Tathāgata will surely enter the realm of nirvāṇa without remainder in the middle of the night tonight!”
善賢梵志聞其說已，作如是念：「哀哉！苦哉！彼大沙門喬答摩氏必於今夜當般涅槃！然我每於自所得法有懷疑惑。常自思惟: 『我於何時因何方便得見彼人，諮啟未悟？』惜哉！法眼不久將滅。今宜速往，親自啟問。若蒙大悲，垂哀為決，於諸猶豫，永得開解。」作是念已，出拘尸那城，詣雙林所。	305. After he heard them say this, the ascetic Subhadra then thought, “What a pity! What suffering! That great ascetic of the Gautama clan surely will parinirvāṇa tonight! But I often feel doubtful about the Dharma that I have obtained by myself. I’m always thinking to myself, ‘When will be the day and by what method will I come to meet that man and inquire about what I’ve yet to realize?’ So valuable is the Dharma eye that will be put on before long！ Now, I ought to go quickly and question him myself. Perhaps he will have great compassion, take pity on me, and settle my doubts so that I will understand them forever.” After thinking this, he left Kuśinagarī and went to that pair of trees in the forest.
于時阿難陀見佛日將沒，在寺門外，身心憂慼，露地經行。善賢見已，近而告曰：「汝阿難陀，我聞沙門喬答摩具一切智，於諸眾生平等濟拔。然我每於自所得法有懷猶豫，比常希願聽受未聞，竟不果遂。今聞天聲遍告我等，如來今夜定入涅槃。大德，頗能為我諮啟，容我面奉，申述疑情。」	306. Thereupon, Ānanda saw the Buddha sun setting as he walked over open ground outside of the temple gate, and he felt depressed both in mind and body. Once he saw Ānanda, Subhadra came close and told him, “You, Ānanda! I heard that the ascetic Gautama possessed all knowledge and that he saves sentient beings equally. I often feel unsure about the Dharma that I have obtained by myself, and I’ve always had the hope to listen to what I have not heard yet, but it has not born fruit. I heard a heavenly voice announce to us that the Tathāgata will certainly enter nirvāṇa tonight. Venerable, might I ask of you to permit me to see him and settle my feelings of doubt.”
阿難陀言：「善賢，汝今不應作如是語，故惱世尊。然我大師今見背痛未能安隱。」善賢如是再三諮啟，竟不為白。	307. Ānanda said, “Subhadra, you shouldn’t say such things now, for it will trouble the Bhagavān. My great teacher is suffering from back pain and isn’t comfortable yet.”
又告曰：「阿難陀，我昔曾聞古仙梵志耆年有德軌範人說。諸佛出世如烏曇華，億百萬劫時乃一現。如來今日定入涅槃，我懷迷惑願見諮問。唯希大德為我諮白。我得見佛誠為幸甚。」	308. Again, he said, “Ānanda, I’ve heard in the past that the ancient sages, ascetics, and seniors taught worthy people. The buddhas appear in the world like udumbara flowers, which appear once in a million hundreds of thousands of eons. The Tathāgata will certainly enter nirvāṇa today, and I hope to meet him and inquire about my confusion. I only ask this of the venerable for this reason. I would appreciate it if I might see the Buddha.”
阿難陀告言：「善賢，今我大師身有乖違。甚不安隱，勿故相惱。」善賢再三如前苦請，尊者不允其志。	309. Ānanda told him, “Subhadra, my great teacher has a physical imbalance. He is really very uncomfortable, so don’t trouble him further.” Subhadra repeated himself three times as before with his pained request, and the venerable one did not satisfy his aim.
阿難陀與善賢於寺門外共言論時，佛以清淨耳超越人天一一聞說。告阿難陀曰：「汝今不應遮彼善賢任來見我。隨其請問。何以故？此善賢者即是我於最後為外道說法令生正信。親命善來為我弟子。」	310. While Ānanda and Subhadra were having this conversation outside the temple gate, the Buddha heard each of their statements with his clear hearing that goes beyond that of humans or gods. He told Ānanda, “Now, you should not stop that Subhadra from coming to see me. Go along with his request. Why is that? This Subhadra will be the very last person from another religion who will become properly faithful after being taught the Dharma. I order you to welcome him as my disciple.”
于時，善賢聞佛世尊慈悲容許，心生歡喜不勝抃躍。詣世尊所，共申種種往復言談。却住一面，白言：「喬答摩，我欲諮問。願垂聽許，為我解說。」	311. When Subhadra heard the Buddha, the Bhagavān, mercifully give his permission, he felt joyous and couldn’t overcome the desire to celebrate. He went to the Bhagavān, and they had a conversation about a variety of things. He then withdrew to stand to one side and said, “Gautama, I would like to ask a question. Please permit me to do so and explain it for me.”
佛告梵志：「隨汝所問。」	312. The Buddha told the ascetic, “Go ahead and ask your question.”
彼即問曰：「喬答摩，我曾遍觀諸外道類。各別立宗所謂：『晡剌拏迦攝波子、末塞羯利瞿梨子、珊逝移毘剌知子、阿市多雞舍甘跋羅子、脚俱陀迦多演那子、昵揭爛陀慎若低子。』此等諸師各述異宗。未知誰是？」	313. He then asked, “Gautama, I have observed those of the various other religions everywhere. They each establish their own tradition, which are called the disciples of Pūraṇa Kāśyapa, disciples of Maskarī Gośālin, disciples of Saṃjayin Vairuṭīputra, disciples of Ajita Keśakambala, disciples of Kakuda Kātyāyana, and disciples of Nirgrantha Jñātiputra. The teachers of these groups each explained different traditions. Which of them had yet to understand?”
爾時世尊即命善賢，為說伽他曰：	314. The Bhagavān then instructed Subhadra by speaking in verse:
「我年二十九，出家求善法。又五十餘年，專行戒定慧。	“At the age of twenty-nine years old, I left home to pursue the good Dharma. For over fifty years since then, I’ve only practiced precepts, samādhi, and wisdom.
一心無散亂，唯求於正理。除斯真法外，無別有沙門。」	With mind unified without confusion, I sought only the correct principles. Aside from what’s outside this true Dharma, There’re no distinctions between ascetics.”
爾時世尊說此頌已，復告善賢曰：「此是諸佛善說八聖道支。甚為希有難可值遇。除此已外欲求一、二、三、四沙門道果終無可得。是故能，於善說法律八聖道支，求沙門果，必定當得。	315. After he had spoken these verses, the Bhagavān also told Subhadra, “This is the noble eightfold path that’s well taught by buddhas. It’s extraordinarily rare to encounter. Aside from it, outsiders who pursue the first, second, third, or fourth fruit of the ascetic will never obtain it. Therefore, someone who can pursue the fruits of the ascetic through this noble eightfold path in the well-taught Dharma and Vinaya will surely obtain those fruits.
「復次，善賢，離八聖法，諸有外道婆羅門等各執己見。或說三世無因無果，所修福善皆空無益。是故我於沙門婆羅門眾中，大師子吼而作是言：『凡有修行皆獲果報。』」	316. “Furthermore, Subhadra, apart from the eight noble principles, other religions and brahmins each adhere to their own views. They might claim that the three times have no cause and no effect, or that the cultivation of merits and virtues is empty and profitless. I therefore roar the great lion’s roar in the assemblies of ascetics and brahmins by saying this: ‘Whatever is cultivated, that will obtain its reward.’”
說此法時，善賢梵志遠塵離垢，得法眼淨。於諸諦實得不壞信，超越愛河，斷諸疑網。自然通達諸微妙法，即從座起，整衣合掌，向阿難陀。作如是語：「大師尊重事難諮請。我觀大德獲大善利。幸得值遇無上法王，於諸師中灌頂最上。由師力故我亦善證。我今重希於善說法律而為出家求受近圓，成苾芻性，修沙門行。」	317. When he was taught this Dharma, the ascetic Subhadra became far removed from dust and free of dirt, and his Dharma vision was clarified. He gained an unbroken faith in the truths, leaped over the river of craving, and cut away the net of doubts. He naturally penetrated the subtle teachings, and then he rose from his seat, adjusted his robe, and saluted Ānanda with his palms together. He said this: “Its difficult to make a request of a great teacher who is honored. I observe that this venerable has won a great and virtuous reward. I was fortunate to encounter the unsurpassed Dharma king who has been anointed as the highest of teachers. This good realization of mine was the result of the powers of this teacher. It would be twice as rare for me to leave home and pursue to near completion the well-taught Dharma and Vinaya and achieve the disposition of a monk who cultivates the ascetic practice.”
時具壽阿難陀白佛言：「世尊，今此善賢聞法悟解。心樂出家⋯廣如前說，乃至⋯ 成苾芻性。唯願世尊哀愍拔濟。」	318. The elder Ānanda then said to the Buddha, “Bhagavān, Subhadra here has heard the Dharma and realized it. He is happy to leave home … as was recited before up to … achieve a monk’s disposition. Please, Bhagavān, have pity and save him.”
爾時世尊即告善賢：「善來苾芻！可修梵行。」	The Bhagavān then told Subhadra, “Welcome, monk! You may cultivate the religious practice.”
於佛言下如常威儀，出家近圓成苾芻性。一心勤勇，不為放逸。作如是念：「善男子，何故剃除鬢髮而披法服，正信出家，於無上道而修梵行？於現法中得自證悟：『我生已盡、梵行已立、所作已辦。不受後有。』」	319. Upon the Buddha saying this, he lowered his usual dignified manner, left home to near completion, and achieved the disposition of a monk. With a unified mind, he was vigorous and not careless. He thought, “Good son, why do you cut off your hair and beard, take the Dharma robes, and leave home with proper faith to cultivate the religious practice on the unsurpassed path? It’s to realize for yourself here in the present: ‘My births have been ended, the religious practice has been established, and the task has been accomplished. I won’t be subject to a later existence.’”
爾時，善賢起徹到心，即便速證阿羅漢果。得心解脫，復作是念：「我今不忍見佛般涅槃。宜可先去。」作是念已，詣世尊所，頂禮雙足，退坐一面。白佛言：「大德世尊，我願先入涅槃。」	320. Subhadra then produced a thoroughgoing mind and quickly realized the fruit of the arhat. His mind being freed, he again thought, “Now, I cannot stand to see the Buddha parinirvāṇa. I ought to depart before he does.” Having had that thought, he went to the Bhagavān, bowed his head at the Buddha’s two feet, and withdrew to sit to one side. He said to the Buddha, “Venerable Bhagavān, I would like to enter nirvāṇa first.”
佛告善賢：「汝於今者入涅槃耶？」答言：「如是。」再三顧問，佛言：「一切諸行皆悉無常。汝於所作自可知時。我更何言？」	321. The Buddha told Subhadra, “You are going to enter nirvāṇa now?” He answered, “Yes.” The Buddha asked this three times, and then he said, “All actions are entirely impermanent. You yourself know what you will do. What more can I say about it?”
善賢將欲入滅而作是念：「我今應為五種加持方可滅度：諸來觀者皆見我身，剃除鬢髮，著僧伽胝。莫令彼見外道儀式。又諸外道來舁我時，勿令身舉。同梵行者方能舁去。又入浴池洗我身時，令諸外道不得其底。同梵行者能洗我身。又諸外道入水之時，當令魚鼈擾亂不安，同梵行者即無惱害。又諸外道不能燒我遺身。同梵行者方令火著。」作此五種加持念已，便入涅槃。	322. When Subhadra was about to enter extinguishment, he had this thought, “Now, there are five assisting things that make extinguishment possible: Those who come and look will see my body with a shaven head and beard and wearing that monk’s robe. This will prevent them from seeing me in the manner of other religions. Also, when those of other religions come to carry me, they won’t be made to lift my body. Rather, those of the same religious practice as myself will carry me away. Also, when they bathe my body, those of other religions will not find the bottom [of the river]. Rather, those of the same religious practice as myself will be able to wash my body. Also, when those of other religions go into the water, they will disturb the fishes and turtles, while those of the same religious practice as myself will not bother them. Also, those of other religions will be unable to cremate my remains. Rather, those of the same religious practice as myself will be able to perform the cremation.” Once he had thought of these five assisting things, he then entered nirvāṇa.
時諸外道聞善賢梵志已入涅槃。將諸音樂幢旛傘蓋，詣拘尸那城，於四衢道告諸人曰：「汝等當知，彼大沙門喬答摩常作此語：『唯我法中，有八支聖道、四沙門果。外道中無⋯廣說如前，乃至⋯ 作師子吼。』然我法中，同梵行者大師善賢亦得涅槃。與彼何異？」	323. Then, the adherents of the other religion heard that the ascetic Subhadra had entered nirvāṇa. Singing songs and carrying banners and parasols, they went to Kuśinagarī and addressed people in the streets, “All of you should know, the great ascetic Gautama often said this: ‘The noble eightfold path and four fruits of ascetics are only in my Dharma. They are not found in the other religions … recited in full up to … he roared the lions roar.’ Yet, the great teacher Subhadra who was an equal religious practitioner in our Dharma also attained nirvāṇa. How was he any different?”
諸苾芻曰：「汝等若言『是我徒侶』，任自持去。」而諸外道多人共舉竟不能動況能持去。苾芻告曰：「汝等不能，我等自舉。」	324. The monks said, “If all of you say, ‘He was our follower,’ then take him yourselves and go.” Many of the people of other religions then [attempted to] lift him up, but they could not move him at all, much less take him away. The monks told them, “All of you are unable to do so, but we can lift him ourselves.”⁵⁵
答曰：「可爾。」諸苾芻即共舉去，外道默然。	325. They answered, “That may be.” The monks then lifted him up together and departed, and adherents of the other religion were silent.
又諸外道來至浴池，諸苾芻曰：「今可為，汝同梵行者，洗浴其身。」彼入水時，不得其底。又被魚鼈之所擾惱，苾芻不爾。苾芻報曰：「此若是汝同梵行者，宜自焚燒。」而諸外道以火焚燒竟不能著。苾芻然火遂便炎熾。	326. Also, the adherents of another religion brought him to a bathing pool, and the monks said, “Now, you could bathe his body, being of the same religious practice [as he was].” When they entered the water, they could not find the bottom [to stand on]. They also disturbed the fish and turtles, while the monks did not. The monks responded, “If you are of the same religious practice, you ought to cremate him yourselves.” But those adherents of another religion could not cremate him in the end. Then, the monks lit the fire and cremated him.
時諸人眾共嗤外道，彼各懷慚，低頭而去。	327. A crowd of people laughed at those of the other religion, each of whom felt ashamed as they left with their heads down.
時拘尸那城諸壯士等見此希奇於世尊處，倍生敬仰發淨信心。各懷戀慕作如是語：「大悲世尊為最後臥。現身有疾支節不安。尚能為彼善賢說法，令速證得阿羅漢果。復令拘尸那城諸壯士等皆獲善利。」	328. Then the Mallas from Kuśinagarī saw this extraordinary place where the Bhagavān was and redoubled their esteem and thoughts of pure faith in him. They each said this with longing: “The Bhagavān of great compassion has laid down for last time. His body looks ill, and his limbs are not at ease. Yet, he caused Subhadra to quickly realize the fruit of the arhat when he begged him for a Dharma teaching. Once again, the Mallas of Kuśinagarī have all gained a good blessing.”
時諸苾芻咸皆有疑，請世尊曰：「如來今時現身有疾支節不安。尚能令彼善賢梵志出生死海，證阿羅漢。究竟涅槃，盡諸苦際。」	329. Then, all the monks all were doubtful and asked the Bhagavān, “Today, the Tathāgata’s body looks ill, and his limbs are not at ease. Yet, he caused Subhadra to escape the sea of birth and death and realize the fruit of the arhat. He finally entered nirvāṇa and reached the end of suffering.”
佛告苾芻：「汝等當知，此未希有。我今已斷根本三毒，解脫生、老、病、死、愁、憂、苦、惱。具一切智，於諸境界得大自在。令彼善賢出生死海，得最後邊，住涅槃處。不足為難。我於往昔在生死中，具貪、瞋、癡，未斷生、老、病、死、憂、悲、苦、惱。無有智慧能善思量。在傍生內，尚能為彼善賢梵志及拘尸那城諸壯士等，自捨身命。我為汝說。宜應諦聽。	330. The Buddha addressed the monks, “All of you should know that this is something unprecedented. Now, I’ve cut the three root poisons and am liberated from birth, old age, illness, death, sorrow, lamentation, pain, and trouble. I possess all knowledge and have great sovereignty over all the realms. I caused Subhadra to escape the sea of birth and death, reach the final end, and abide in the abode of nirvāṇa. This is not enough to be difficult. In the past, when I was in the sea of birth and death and possessed greed, anger, and delusion, I had yet to end birth, old age, illness, death, sorrow, lamentation, pain, and trouble. I didn’t have the wisdom to be able to think things through with skill. Yet, when I was an animal, I could discard my life for that ascetic Subhadra and the Mallas of Kuśinagarī. I will explain this for you. You ought to listen closely.
	35. The Story of the Deer King
「乃往昔時，於大山澤，有一鹿王，千鹿圍繞，依林而住。有大智慧、預識、機宜。於所居處獵者來見，而往告王。時王以兵周遍圍繞，鹿王作念：『我若不能救濟眾鹿，必被獵人之所屠害。』	331. “There was a time in the past when a deer king lived surrounded by a thousand deer in a forest on a great lush mountain.⁵⁶ He had great wisdom, awareness, and good timing. There was a hunter who came and saw where they lived and went back to tell the king. The king was completely surrounded them with an army, and the deer king thought, ‘If I cannot save the herd of deer, surely they will be slaughtered by the hunter!’
「爾時，鹿王四顧瞻望而作是念：『我今作何方便，能令群鹿免斯苦厄？』	332. “The deer king looked around hopefully and thought, ‘Now, what means do I have to make an escape for the deer herd from this calamity?’
「遂見深山下有㵎水駛流出谷。諸鹿羸弱不能浮趒，鹿王入㵎橫流而住，作大音聲普告群鹿：『汝等速來！可從此岸擲上我背，趒於彼岸。必得存活！若不爾者，當遭屠害。』	333. “He saw a river rapids flowing from a valley deep in the mountains. The deer were too weak to float down it, but the deer king stood in that broad mountain stream and called loudly to the herd: ‘All of you, come quick! You can walk across my back from this side to the other. Surely then you will survive! If you don’t do this, then you’ll be slaughtered!’
「於是群鹿次第悉踏大鹿王脊。皆越駛河得離危難。由諸群鹿蹄甲踐蹋，鹿王皮穿血肉皆盡唯餘脊骨。雖極苦痛，心無退轉。悉令群鹿安隱得渡，仍懷顧戀誰未渡者。於群鹿中有一鹿兒不能趒渡。爾時，鹿王雖受極苦，尚懷哀念不顧自身。從水而出遂取鹿兒，置於脊上渡至彼岸。	334. “The deer herd took turns walking over that great deer king’s back. They crossed over the river rapids and were freed from danger. As a result of the deer herd’s hooves treading on his back, the deer king’s skin was punctured and bloodied until only his backbone remained. Although it was very painful, there was no turning back in his mind. The entire deer herd safely crossed over, and his only concern was who had yet to cross over. There was a calf among the herd who was unable to cross the river. The deer king then did not look at his own body out of pity despite it being very painful. He got out of the river and carried the calf across the river to the other shore on his back.
「鹿王遍觀知渡盡已，氣力將竭臨命終時而發誓願：『我救群鹿及此鹿兒。救濟死厄不惜身命。願我當來得成無上正等覺時，令彼得渡生死羅網。置最後邊妙涅槃處。』」	335. “Once he saw that they had all crossed the river, he made this vow when the last of his strength was used up and he was about to die: ‘I saved the deer herd and this baby deer. I saved them from mortal danger, and I didn’t begrudge my own life. I vow that in the future when I achieve the unsurpassed, correct, and complete awakening, I’ll make them cross over the trap of birth and death. I’ll bring them to the final end, that wonderful place of nirvāṇa.’”
佛告諸苾芻：「汝意云何？勿生異念。往時鹿王者即我身是。其群鹿者拘尸那城諸壯士是。其鹿兒者即善賢是。	336. The Buddha told the monks, “What do you think? Don’t have a different thought [that this]. When he departed, that deer king was an incarnation of myself. His herd of deer were the Mallas of Kuśinagarī. That deer calf was Subhadra.
「又諸苾芻，如我無智在傍生內。喘息不安受諸苦毒。皮肉支節分解之時，救濟善賢令至無畏。	337. “Also, monks, I had no knowledge while I was inside an animal. My breathing was not calm and I felt terrible pains. When my hide, flesh, limbs, and joints were separated, I saved Subhadra and made him become fearless.
	36. The Story of King Brahmadatta’s Horse
「汝等善聽！乃往古昔婆羅痆斯時有國王名曰梵授，以法化世⋯廣如經說⋯ 王有智馬預知前事，隣國敬畏。悉來朝貢。馬既命終時，諸小王令使報曰：『汝梵授王今可輸稅分與我等。若不爾者，不得出城。如見違者，我等同來，破滅其國。』	338. “All of you, listen well! There once in the past a king of Bārāṇasī named Brahmadatta who educated the world with the Dharma … recited in full as in the sūtra … That king had an intelligent horse who had knowledge of events before they happened, which neighboring countries respected and feared. They all came to give tribute. When the horse died, the lesser kings sent messengers to say, ‘King Brahmadatta, you may pay us tribute now. If you do not, you cannot leave the city. We will all come and destroy your kingdom just as though we saw an enemy!’
「王告使曰：『我不送稅亦不出城。』遂於國內訪求智馬，後於異處遂便獲得。時屬春序，卉木敷榮，群鳥和鳴甚可愛樂。王乘智馬，將諸婇女，遊適芳園，歡娛受樂。	339. “The king told the messenger, ‘I will not pay you tribute, nor will I leave the city.’ He went into the country in search of an intelligent horse, and he caught one after chasing it in a different place. As was typical during spring, the plants and trees were growing luxuriantly and flocks of birds were singing delightfully. The king rode the intelligent horse, leading his harem women during tours of his garden, which made them happy and delighted.
「時諸小王聞梵授王與諸臣佐及宮婇女在外遊戲，情無所懼。未即入城相與謀計，各嚴四兵至城門首。	340. “The lesser kings heard that King Brahmadatta, his ministers, and harem women were outside touring without any anxiety. Before they returned to the city, the kings devised a plan, and each of them prepared fourfold armies to march on the city gates.
「大臣白王：『諸小國王不恭朝命。敢興逆亂，來扣城門。願見警備。』	341. “The prime minister said to the king, ‘The lesser kings did not pay tribute when ordered to do so. Daring to rebel against you, they have come knocking on the city gates. Please prepare yourself!’
「王既聞已，勅索智馬：『速嚴四兵。我自討擊。』	342. “Once he heard that, the king ordered his intelligent horse, ‘Quickly, ready the fourfold army. I will lead the attack myself!’
「時王乘馬嚴兵，誓眾共彼鬪戰。王恃威力，獨處先鋒。遂被賊軍以槊中馬，腸胃皆出受諸楚毒。眾苦難堪，形命無幾。仍作是念：『王遭困厄。我若不救是所不應。宜忍苦楚，令王免厄。得至城門，到無畏處。』	343. “The king then mounted his horse, equipped himself for battle, and vowed that he would go fight them. The king relied on his majestic strength, standing alone at the vanguard. Consequently, his horse was struck by a barbed arrow from the rebel army, and it was seriously wounded in its abdomen. The many pains were difficult to bear, and it would not live much longer. Thereupon, the horse thought, ‘Misfortune has befallen the king. It would be irresponsible if I didn’t save him. I ought to endure these torments to allow the king to escape this disaster. We can reach the city gate and go to a place where there’s nothing to fear.’
「作是念已周迴顧望無入城路。然此城外有大浴池名曰妙梵，近王宮闕。於其池中有四蓮華，青、黃、赤、白，皆悉遍滿。于時，智馬不顧身命，騰躍池中踐荷葉上。負王渡難直入宮中。時王纔下，馬便命絕。	344. “Having had this thought, the horse circled around looking carefully, but there was no road going into the city. There was, however, a large lake called Wondrous Brahma near the royal palace entrance outside of the city. Four kinds of lotus flowers, which were blue, yellow, red, and white, pervaded that lake. Thereupon, the intelligent horse leapt over the lake without regard for its own life and walked on the lotus pads. It carried the king across with difficulty, going straight into the palace. The horse then died when the king dismounted.
「時諸小王競入園林，處處尋覓，竟不能得。迴軍劫掠，各還本居。時梵授王既免危厄，得存性命。告婆羅痆斯諸大臣等及眾人曰：『若有能救剎帝利灌頂大王命者，如何恩賞？』	345. “The lesser kings entered the garden park then, searching everywhere but not finding him in the end. They turned their armies to plunder, and then each returned to their home. King Brahmadatta had escaped that danger and survived with his life. He addressed the prime ministers of Bārāṇasī and a crowd of people, ‘If someone saves the life of a great head-anointed warrior king, how should that favor be rewarded?’
「諸臣白王：『可分半國。』	“The ministers said to the king, ‘You could give them half of the kingdom.’
「王曰：『此之智馬能全我命，馬今既死。欲何以報？』	346. “The king asked, ‘This intelligent horse was able to preserve my life, but now the horse has died. What should be its reward?’
「諸臣答言：『應為智馬於城四門宜作非時白蓮華會。廣行惠施，盛修福業以資魂路。』	347. “The ministers replied, ‘It should be appropriate to conduct an out of season white lotus flowers convention at the four gates of the city for the intelligent horse. Then travel broadly focused on generosity and cultivate meritorious deeds that will assist its spirit on the road.’
「王言：『甚善！宜時疾作。』	“The king said, ‘Very good! It would be a good time to do this quickly.’
「時王即令太子、中宮、婇女、臣、佐吏、民莊嚴衢路。布列香華、幡、蓋、明燈，在處懸設無不充滿。如歡喜園甚可愛樂。王令擊鼓宣告遠近：『我於明日欲為智馬於城四門營建非時白蓮華會。宜可告知，集法場所，受我供養。』時至雲集，隨須給與。普令稱意。	348. “The king then bade his princes, concubines, ministers, servants, and people in the middle palace to decorate the street intersections. They put out rows of fragrant flowers, banners, parasols, and bright lamps, hanging them so that no place was not filled with them. The roads were as delightful as a pleasure park. The king then bade them beat a drum and announce to everyone far and near: ‘Tomorrow, I will convene an out of season white lotus flower convention at the four gates for that intelligent horse. It would be good to tell those you know to gather at the Dharma platform to receive my offerings!’ Then, people arrived and gathered like clouds and were given whatever they needed. Everyone was bade to tell him what they had in mind.
「汝等苾芻於意云何？彼時智馬即我身是。我為彼王受諸苦楚，身形分解不顧身命。尚能救濟令離危厄。」	349. “What do you monks think? At that time, that intelligent horse was me. I had accepted that suffering for that king, and I had no regard for my own life when my body was taken apart. Still, I was able to save him and keep him away from misfortune.
時諸苾芻又復有疑，請世尊曰：「大德，具壽善賢先作何業，今為大師最後弟子？」	350. Then, the monks had another doubt and asked the Bhagavān, “Venerable, what deeds had the elder Subhadra done to be the great teacher’s last disciple today?”
	37. The Story of the Monk Aśoka
佛告諸苾芻：「汝等當知，自所作業今還自受⋯ 廣如餘處乃至說頌⋯ 汝等苾芻，乃往古昔此賢劫中，人壽二萬歲時，有佛出世名迦攝波。十號具足，在婆羅痆斯仙人墮處施鹿林中。時彼如來、應、正等覺，有外孫子名曰無憂，求解脫故而為出家。謂解脫果自然可得，於八正道而不勤修。經歷多時竟無果證。遊行人間隨處作夏。時彼如來有緣皆度，所作已辦。如薪盡火滅，於其中夜將入涅槃。	351. The Buddha told the monks, “All of you should know, the deeds that he has done have now returned for him to experience … and so on, the remainder is told in full up to speaking in verse … All of you monks, there was a Buddha, a Bhagavān, named Kāśyapa in ancient times during this fortunate eon when people lived for 20,000 years. He had accomplished the ten epithets and was at the Place Where Sages Fell in the Deer Preserve near Bārāṇasī. At the time, that Tathāgata, Arhat, and Completely Awakened One had a matrilineal grandson named Aśoka who left home to pursue liberation. He called it the fruit of liberation that’s naturally obtained without endeavoring on the eightfold path. After many seasons had passed, he had realized no fruit in the end. He wandered among the people whenever it was summer there. That Tathāgata was liberated from being conditioned and had accomplished the task. Like a fire that goes out when its wood runs out, he entered nirvāṇa in the middle of the night.
「時彼苾芻在無憂樹下，而此樹神聞迦攝波如來當般涅槃。悲泣雨淚，霑無憂身。苾芻仰觀問其神曰：『有何所以如是悲啼？』	352. “Then, that monk was under an ashoka tree, and the spirit of that tree heard that Tathāgata Kāśyapa was going to enter parinirvāṇa. Its tears rained down as it cried, which made Aśoka wet. The monk looked up and asked the spirit, ‘What is there to be crying about?’
「樹神對曰：『今日中夜，迦攝波佛將入涅槃。』	“The tree spirit replied, ‘The Buddha Kāśyapa will enter nirvāṇa in the middle of the night tonight!’
「時彼苾芻聞如是語，情懷痛切如箭入心，悲啼號哭，發聲大喚。樹神問曰：『何故悲啼？』	353. “Hearing this said, that monk felt a pain like an arrow had pierced his heart. He lamented, cried out, and raised his voice loudly. The tree spirit asked him, ‘Why are you crying?’
「對曰：『迦攝波如來、應、正等覺是我親舅！我雖依附而不勤修。去此既遠。難申禮敬。我是凡夫，無力速往。是以悲哭。』	354. “He replied, ‘Tathāgata Kāśyapa the Arhat and Completely Awakened One is my maternal grandfather! I have not made the effort to cultivate even though I relied on him. Now he is departing, and he’s too far away. It would be difficult to pay my respects. I am an ordinary man without the power to go there quickly. This is why I am crying.’
「樹神報曰：『然我有力令仁疾至。不知見佛得有益不？』	355. “The tree spirit replied, ‘But I have the power to make you go there swiftly. Do you not know that seeing a buddha gains blessings?’
「苾芻報曰：『我極勇猛。若見佛者，必能依行，證獲果利。』	356. “The monks replied, ‘I am very courageous. Someone who sees a buddha surely can realize fruitful benefits as a result of doing so!’
「是時，樹神以神通力，將此苾芻疾至佛所。既見佛已，發清淨心，起廣大願。時彼如來隨其根性，為說妙法，證阿羅漢果。不忍見佛入般涅槃，是故於先而取滅度。	357. “The tree spirit then used its miraculous power to bring this monk swiftly to where the Buddha was. Upon seeing the Buddha, he made a pure resolve and made a grand vow. That Tathāgata then taught him the marvelous Dharma according to his faculties and disposition, and he realize the fruit of an arhat. He could not bear to see the Buddha enter parinirvāṇa, so he chose to be extinguished before him.
「時彼樹神既見世尊及苾芻涅槃已，情懷戀慕，作如是念：『今此具壽所獲勝利皆由我得。以此功德，願我來世迦攝波佛所授摩納婆記。人壽百歲得成正覺號釋迦牟尼。彼涅槃時，我得聲聞無學果已在先滅度。』」	358. “Having seen the Bhagavān and the monk nirvāṇa, that tree spirit longed for them and thought, ‘Now, this elder has obtained an excellent blessing because of me. Please let this merit make me a trusted student of a future Buddha Kāśyapa. When people live for a hundred years, the one who obtains complete awakening will be called Śākyamuni. At the time of his nirvāṇa, I will be extinguished before him after I become his disciple and obtain the fruit of one with nothing more to learn.’”
佛告諸苾芻：「於汝意云何？時天神者今善賢是。由是義故，於一切時，遠離惡友，近善知識，應如是學。」	359. The Buddha told the monks, “What do you think? At the time, that heavenly spirit was Subhadra in the present. From this meaning, you should train yourselves by remaining far away from bad friends and close to good associates at all times.”
	38. Good Friends Are the Whole of the Religious Practice
時阿難陀白佛言：「世尊，我於靜處作如是念：『善知識者是半梵行，諸修行者，由善友力方能成辦。得善友故，遠離惡友。以是義故，方知善友是半梵行。』」	360. Ānanda then said to the Buddha, “Bhagavān, while I was in a quiet place, I had this thought: ‘Good friends are half the religious practice, for those who cultivate themselves are able to accomplish that due to the strength and means of their good friends. One stays far away from bad friends when they find good friends. By this meaning, we have the means to know that good friends are half of the religious practice.’”
佛言：「阿難陀勿作是語：『善知識者是半梵行。』何以故？善知識者是全梵行。由此便能離惡知識，不造諸惡常修眾善。純一、清白、具足、圓滿梵行之相。由是因緣若得善伴與其同住⋯乃至⋯涅槃事無不辦。故名全梵行。何以故？阿難陀，我由善知識故，令諸有情於生、老、病、死、憂、悲、苦、惱皆得解脫。若離善友無如是事。阿難陀，於我所說應勤修學。」	361. The Buddha said, “Ānanda, don’t say, ‘Good friends are half the religious practice.’ And why? Good friends are the whole of the religious practice. It’s because of good friends that one can part with bad friends, not do evil things, and always cultivate the many virtues. These are signs of the unadulterated, clean, perfect, and fulfilled religious practice. Because of these causes and conditions, one who finds good associates to share a common abode … up to … nirvāṇa, there’s nothing one cannot accomplish. Therefore, they are called the whole of the religious practice. And why? Ānanda, it was because of good friends that I could liberate sentient beings from birth, old age, illness, death, sorrow, lamentation, pain, and trouble. If it weren’t for good friends, there would be no such thing [as freedom from suffering]. Ānanda, you should endeavor to cultivate and train in what I have taught.”
爾時佛告諸苾芻曰：「由是義故，從今已去，不應輒度外道出家，并受近圓，除釋迦種、及事火留髻外道。若披外道服來求出家及受近圓者，問無障法，此人應與。何以故？此是我親有機緣故。其事火人說有業用，有因有緣，有策勵果故，此等不勞共住。即與出家并受近圓。若是自餘外道之類，來求出家及近圓者，其親教師應與衣服、食，僧常食四月共住。若觀其人，性行調柔，堪濟度者。應與出家并近圓事。如是應知。	362. The Buddha then addressed the monks,⁵⁷ “Because of this meaning, up until now, you would not immediately give the going forth to a renunciate of another religion or fully ordain them except for a member of the Śākya clan, a fire tender, or a long-haired ascetic of another religion. If they put on the robes of another religion and come seeking to leave home and be fully ordained, or they ask about the unobstructed Dharma, these people should be permitted. And why? Because they possess the circumstances to be our friends. Because those fire tenders teach that there are deeds that are operative, that there are causes and conditions, and there is the instigation of results, they do not toil for a living. Therefore, they are allowed to leave home and be fully ordained. If anyone from other types of religions come wanting to leave home and be fully ordained, a friendly teaching and teacher should permit clothing and meals, and the assembly should regularly eat together during the fourth month. If a person is investigated and found to behave in a disciplined and flexible way, they are capable of being liberated. They should be permitted to leave home and be fully ordained. They should be known in this way.
「復次汝等苾芻，若法能於現在及未來世生長利樂者，汝等應當受、持、讀、誦、為他演說，勿使廢忘。欲令梵行得久住世，安樂人天利樂饒益諸眾生故。此法是何？所謂契經、應頌、記別、諷頌、自說、因緣、本事、本生、方廣、希有、譬喻、論議。此十二分教，若能受持讀誦如說行者，能於現未生長利樂⋯乃至⋯ 慈愍群生佛法久住。汝等苾芻，我涅槃後，作如是念：『我於今日無有大師。』汝等不應起如是見，我令汝等每於半月說波羅底木叉。當知此則是汝大師、是汝依處。若我住世無有異也。	363. “Furthermore, all of you monks, if a Dharma can produce blessings and happiness for a long time in present and future lives, then you monks ought to accept, maintain, read, recite, and expound it for others without causing any of it to be forgotten. This will cause the religious practice to remain in the world for a long time, bring solace to humans and gods and beneficial happiness and blessings to sentient beings. What is this Dharma? It is the old sūtras, responding verses, elaborations, songs, lectures, histories, legendary events, legendary births, expansions, wonders, parables, and commentaries. If these twelve divisions of the teaching can be accepted, maintained, read, recited, and put into practice, it can produce blessings and happiness for a long time in present and future lives … up to … Compassion for all living things will make the Buddha’s teachings last a long time. After my nirvāṇa, all of you monks will think, ‘Today, we have no great teacher!’ But you should not produce such a view, for I will have you recite the Pratimokṣa every half-month. You should know this to be your great teaching, that this is your place of refuge. It will be no different than if I were still in the world.
「又始從今日，小下苾芻於長宿處不應喚其氏族姓字。應喚『大德』，或云『具壽』。老大苾芻應喚小者為『具壽』。然大苾芻於小者處應可存情哀憐覆護，生慈念心。或以衣、鉢、鉢絡、腰絛，共相濟給，勿令闕事。或復教授讀誦禪思，使有日益。如是能令我法增長。若不爾者，法當速滅。	364. “Also beginning today, the junior monks should called seniors by their family or clan names in their presence. They should address them as ‘venerable’ or ‘elder.’ The old senior monks should call the juniors ‘elder.’ Still, the senior monks should preserve their sympathy and protectiveness for the juniors by having thoughts of kindness. If they distribute robes, bowls, bowl bags, and waist cords, they should do so equally and not hide them away. Or they will make them improve daily by teaching, reading, reciting, and meditating. They can make my Dharma grow in this way. If they don’t do so, the Dharma will quickly cease.
「又汝等苾芻，此地方所有其四處，若有淨信男子女人⋯乃至⋯盡形常應繫念生恭敬心。云何為四？一謂佛生處。二、成正覺處。三、轉法輪處。四、入大涅槃處。若能於此四處或自親禮，或遙致敬企念虔誠，生清淨信，常繫心者，命終之後必，得生天。」	365. “Also, all of you monks, there are four places where men and women of pure faith … up to … should regularly tie their thoughts to reverence for their entire lives. What are the four? The first is the Buddha’s birthplace. Second is the place where he was completely awakened. Third is the place where he turned the Dharma wheel. Fourth is the place where he entered the great nirvāṇa. If they can personally venerate these four places or pay their respects from a distance with hope and sincerity and they constantly tie their minds to producing pure faith, then they will surely be born in heaven after they die.”
(比於西方，親見如來一代五十餘年居止之處，有其八所：一、本生處。二、成道處。三、轉法輪處。四、鷲峯山處。五、廣嚴城處。六、從天下處。七、祇樹園處。八、雙林涅槃處。四是定處，餘皆不定。	(Compare this to the West,⁵⁸ where the places Tathāgata personally lived for a period of over fifty years are eight locations: First was his birthplace. Second was the place where he realized his awakening. Third was the place he turned the Dharma wheel. Fourth was the place at Mount Gṛdhrakūṭa. Fifth was the place at the city of Vaiśālī. Sixth was the place where he descended from heaven. Seventh was the park in Jeta’s Grove. Eighth was the place were he nirvāṇa-d between a pair of trees. Four of these places are certain, but the others are uncertain.
總攝頌曰：	The general summary verse says:
「生、成、法、鷲、廣、下、祇、林：虔誠一想，福勝千金。」)	“Birth, achievement, Dharma, Gṛdhrakūṭa, Vaiśālī, descent, Jeta, and the forest: Perceived once with sincerity, Their fortune will be more than a thousand gold.”)
	39. The Buddha Enters Parinirvāṇa
復次，佛告諸苾芻：「汝等有疑今悉應問，若於佛法、僧、寶，苦、集、滅、道四聖諦處。有疑問者我當為答。」	366. Furthermore, the Buddha told the monks, “All of you who have doubts should ask questions now, whether it’s about the Buddha, Dharma, or Saṅgha, or points about the four noble truths of suffering, its formation, its cessation, or the path. I will answer questions by those with doubts.”
時具壽阿難陀白佛言：「世尊，如我今者解佛所說，命諸苾芻有疑當問。然此眾中，竟無一人，於佛、法、僧寶，苦、集、滅、道諦，有懷疑惑，更須問者。」	367. The elder Ānanda then said to the Buddha, “Bhagavān, as I understand what the Buddha has said, he has ordered the monks who have doubts to ask questions. But there isn’t a single person in this assembly who has any doubts about the Buddha, Dharma, and Saṅgha treasures or the four noble truths of suffering, formation, cessation, and the path about which they need to ask questions.”
佛言：「善哉，善哉！阿難陀，汝能如實通達作如是語。於此眾內我以智觀，於諦、寶中實無疑者。此是如來最後所作。」	368. The Buddha replied, “Good, good! Ānanda, this penetrating statement you’ve made is true. I have observed those in this assembly with wisdom, and there are none who have doubts about these treasures or truths. This is the final task of a tathāgata.”
爾時，如來大悲愍故，遂去上衣現其身相。告諸苾芻：「汝等今者可觀佛身！汝等今者可觀佛身！何以故？如來、應、正等覺難可逢遇，如烏曇跋羅華。」時，諸苾芻咸皆默然。	369. The Tathāgata then removed his upper garment and displayed his physical appearance out great sympathy. He told the monks, “Now all of you can look at the Buddha’s body! Now all of you can look at the Buddha’s body! And why? A tathāgata, arhat, and completely awakened one is as difficult to encounter as an udumbara flower.” The monks all remained silent.
佛言：「法皆如是，諸行無常。是我最後之所教誨。」作是語已，安心正念，入初靜慮。從此起已，順次第入第二靜慮⋯乃至⋯ 非想非非想處及滅受想定，寂然宴默。	370. The Buddha said, “Such is the Dharma that actions are impermanent. That is my final instruction.” After saying this, he calmed his mind with proper mindfulness and entered the first meditation. From there, he emerged and continued next to the second meditation … up to … the abode that’s neither conception nor not conception and then the samādhi of the cessation of feeling and conception, where he peacefully remained in silence.
時阿難陀問尊者阿尼盧陀曰：「今我大師為入涅槃為未入耶？」	371. Ānanda then asked Venerable Aniruddha, “Has the great teacher entered nirvāṇa, or has he not done so yet?”
答曰：「佛未涅槃。但住滅受想定。」	372. He replied, “The Buddha has yet to nirvāṇa. He is just abiding in the samādhi of the cessation of feeling and conception.”
阿難陀言：「我曾從佛親聞此語：『若佛世尊入邊際定，寂然不動，從此無間世間眼閉必入涅槃。』」	373. Ānanda said, “I once heard the Buddha say this: ‘If the Buddha, the Bhagavān, enters the endpoint samādhi, and he is peaceful and unmoving, he will surely enter nirvāṇa from there, and the world’s eye will be immediately shut.’”
爾時，世尊從滅受想定出，逆次第入非想非非想處。從非想非非想出，入無所有處。次入識無邊處，次入空無邊處，次入第四靜慮，入第三、入第二、入初靜慮。從初禪出，還入第二、第三、第四靜慮，寂然不動。便入無餘妙涅槃界。	374. The Bhagavān then emerged from the samādhi of the cessation of feeling and conception and reversed course to enter the abode that’s neither conception nor not conception. He emerged from neither conception nor not conception and entered the abode of nothingness. He next entered the measureless abode of awareness, next the measureless abode of emptiness, next the fourth meditation, the third meditation, the second meditation, and the first meditation. He emerged from the first meditation and entered the second, third, and fourth meditation, where he was peaceful and unmoving. He then entered the realm of nirvāṇa without remainder.
	40. King Ajātaśatru Learns the Buddha Has Entered Nirvāṇa
爾時，世尊纔涅槃後，大地震動，流星晝現，諸方熾然，於虛空中諸天擊鼓。時具壽大迦攝波，在王舍城羯蘭鐸迦池竹林園中。見大地動，即便斂念觀察：「何事？」便見如來入大圓寂，自念：「我今既無大師。唯依法住。諸行法爾知更云何？」復作是念：「此未生怨王勝身之子信根初發。彼若聞佛入涅槃者，必嘔熱血而死！我今宜可預設方便。」	375. Right after the Bhagavān’s nirvāṇa, there was an earthquake and stars fell that made it look like daytime, their fires burning is all directions, and the gods beat drums in the sky. At the time, the elder Mahākāśyapa was at Kalandaka Pond in the bamboo park of Rājagṛha. He witnessed the earthquake and instantly looked up, thinking, “What has happened?” Then he saw the Tathāgata enter the great and perfect peace and thought to himself, “Now I will not have the great teacher. I will have to rely on what Dharma remains. How will we know the law of actions is so?” He also thought, “This superior son Ajātaśatru has just initiated his faculty of faith. If he hears that the Buddha has entered nirvāṇa, he will surely vomit hot blood and die! Now I ought to make a plan for this in advance.”
作是念，已即命城中行雨大臣：「仁今知不？佛已涅槃。未生怨王信根初發，彼若聞佛入涅槃者，必嘔熱血而死！我今宜可預設方便。」	376. Having had that thought, he then ordered the prime minister Varṣākāra, “Did you know, sir? The Buddha has nirvāṇa-ed. King Ajātaśatru just initiated his faculty of faith. When he hears that the Buddha entered nirvāṇa, he will surely vomit hot blood and die! Now we ought to make a plan for this in advance.”
即依次第而為陳說：「仁今疾可詣一園中，於妙堂殿如法圖畫佛本因緣。菩薩昔在覩史天宮，將欲下生觀其五事。欲界天子三淨母身。作象子形託生母腹。既誕之後，踰城出家。苦行六年，坐金剛座，菩提樹下成等正覺。	377. He then narrated a sequence of events: “Now, sir, we can make haste to a park and create murals of the Buddha’s life in a marvelous palace hall. The bodhisattva was once in a Tuṣita Heaven palace. When he was about to descend to be born [on Earth], he looked for five criteria. The desire realm gods have mothers who possess three physical purities. He took the form of an elephant and was born from his mother’s side. Later, after he grew up, he escaped the city and left home. He practiced asceticism for six years, sat on the diamond seat, and achieved complete awakening under the bodhi tree.
「次至婆羅痆斯國，為五苾芻，三轉、十二行四諦法輪。次於室羅伐城，為人天眾，現大神通。次往三十三天為母摩耶廣宣法要，寶階三道下贍部洲，於僧羯奢城人天渴仰。於諸方國在處化生，利益既周將趣圓寂。遂至拘尸那城娑羅雙樹，北首而臥入大涅槃。	378. “Next, he went to Bārāṇasī and turned the Dharma wheel of the four noble truths three times in twelve steps for the five monks. Next, he went to Rājagṛha to display great miracles for assemblies of humans and gods. Next, he went to the Trāyastriṃśa Heaven to preach the essentials of the Dharma for his mother Māyā, took a treasure staircase down to Jambudvīpa, and humans and gods looked longingly at him at the city of Kāśi. He magically appeared in different regions and countries, benefiting others by leading them to complete peace. On his way to Kuśinagarī, he laid down between a pair of sal trees with his head to the north and entered the great nirvāṇa.
「如來一代所有化迹既圖畫已，次作八函與人量等，置於堂側。前七函內滿置生酥，第八函中安牛頭栴檀香水。若因駕出，可白王言：『暫迂神駕躬，詣芳園所，觀其圖畫。』	379. “Once the murals of these events from one life of the Tathāgata are painted, the next step is to make eight boxes the size of a man and place them along the side of the hall. The first seven boxes are to be filled with fresh curd, and the eighth is to be filled up with water scented with oxhead sandalwood. If he has reason to go out in his chariot, you can tell the king, “Take a moment to go around in your miraculous chariot and head over to the sweet-smelling park and look at the murals there!”
時王見已，問行雨言：『此述何事？』彼即次第為王，陳說一如圖畫。始從覩史降身母胎，終至雙林北首而臥。王聞是語，即便悶絕，宛轉于地。可速移入第一函中。如是一、二、三、四⋯乃至⋯第七。後置香水，王便穌息。」	380. After he sees them, the king will ask Varṣākāra, ‘What story does this tell?’ Then you will explain each mural for the king in order. Begin with his descent from Tuṣita into his mother’s womb, and end with him laying between a pair of sal trees with his head to the north. Hearing this, the king will collapse and twist and turn on the ground. You can quickly move him into the first box. Like the first, put him in the second, third, fourth … up to … and the seventh box. Finally, put the king in the fragrant water, and then he will calm down.
是時尊者次第教已往拘尸那城。行雨大臣一如尊者所教之事次第作已，時王因出大臣白言：「願王暫迂神駕遊觀園中。」	381. After giving these instructions, the venerable then went to Kuśinagarī. Once Varṣākāra had done what the venerable had instructed in that order, the king had cause to go out, and the prime minister said, “May it please the king to take a moment and tour the park with his miraculous chariot!”
王至園所，見彼堂中圖畫新異。始從初誕⋯乃至⋯倚臥雙林。王問臣曰：「豈可世尊入涅槃耶？」是時行雨默然無對。王見是已，知佛涅槃，即便號咷悶絕，宛轉于地。臣即移舉置酥函中，如是至七方投香水。從此已後，王漸穌息。	382. The king went to the park and saw the murals in the hall fresh and marvelous. Beginning with the Buddha maturing, he reached the Buddha laying between a pair of trees. The king asked his minister, “Could it be that the Bhagavān has entered nirvāṇa?” Varṣākāra remained silent and didn’t answer him. Seeing this, the king knew the Buddha had nirvāṇa-ed, and then he cried out and fell down, twisting and turning on the ground. His minister then moved him to the box with cream until the seventh box, when he was tossed into the fragrant water. After this was done, the king gradually calmed down.
	41. Eulogies for the Buddha
爾時如來入涅槃時，娑羅雙樹名華下散彌覆金軀。時有苾芻見斯事已，而說頌曰：	383. When the Tathāgata entered nirvāṇa, named flowers fell down onto his golden body between that pair of sal trees. When a monk saw this happen, he spoke in verse:
「世尊涅槃時，最勝娑羅樹，低枝下垂蔭，復散以名華。」	“When the Bhagavān nirvāṇa-ed, The most excellent of sal trees, Lowered their branches to shade him, And flowers were strewn over him.”
時天帝釋亦說頌曰：	384. Śakra the Lord of Gods also spoke in verse:
「『諸行無常：』是生滅法；生滅滅已，寂滅為樂。」	“‘Actions are impermanent:’ This is the principle of arising and ceasing. Once arising and ceasing has ceased, That’s the happiness of peaceful cessation.”
時梵天王亦說頌曰：	385. Then the king of the Brahma Heaven also spoke in verse:
「於一切世間生者皆歸死。無常力最大，諸行盡淪亡。	“Everyone in the world Who is born returns to death. Greatest is the power of impermanence, And one’s actions are entirely lost.
大師世間眼；十力無與等。化緣既周遍，寂滅在雙林。」	The great teacher was the world’s eye; His ten powers were unequaled. He was an agent of change everywhere, And then he peacefully ceased between two trees.
爾時尊者阿尼盧陀亦說頌曰：	387. Then, Venerable Aniruddha also spoke in verse:
「佛無出入息，其心亦湛然。世眼今已閉，寂然安不動。	The Buddha is not inhaling or exhaling; His mind is also placid. The world’s eye has now been shut. He is tranquil, calm and unmoving.
世尊十力具化盡入無餘。見聞諸有情，毛竪心驚怖。	The Bhagavān who possessed ten powers Has converted everyone and entered without remainder. Sentient beings who see and hear of it Get goosebumps and are shocked.
汝心莫沈沒，亦勿懷憂惱。佛證真木叉，譬如燈焰滅。」	Don’t let your minds be drowned, nor harbor any grief. The Buddha realized the true release, Like a burning lamp that was doused.”
	42. Aniruddha Counsels the Monks
時諸苾芻見佛世尊般涅槃已，各懷悲感。或有迷悶宛轉于地。椎胸大喚心生憂慘。或有尋思法理，作如是說：「我等今時宜自裁忍。世尊常說：『一切光華可愛樂事，雖是尊重，終歸無常，悉皆離別。』」	388. Then, having witnessed the Buddha, the Bhagavān, parinirvāṇa, the monks each felt quite sad. Some of them were distraught and fell down, twisting and turning on the ground. Some beat their chest and yelled loudly, feeling aggrieved. Some searched for the Dharma’s principle and said this: “Now, it would be better that we endure this ourselves. The Bhagavān always said, ‘Although honored, all bright flowers that are lovely and pleasant things return in the end to impermanence, which separates us from them.’”
時阿尼盧陀告阿難陀曰：「具壽，宜應勸誘大眾，且各裁抑，勿乖儀式，莫大悲號。所以者何？於此現有住百千劫長壽諸天，皆生嫌恥。作如是語：『云何苾芻於佛世尊善說法律而為出家，不能善觀諸無常事，乃生憂苦？』」	389. Aniruddha then told Ānanda, “Elder, we should encourage the great assembly so they each are restrained, not impolite, and not crying loudly. Why is that? Gods who have lived for a hundred thousand eons have appeared here, and they are disgusted and embarrassed. They are saying, ‘How is it that these monks who left home to be skillfully taught the Dharma and Vinaya by the Buddha, the Bhagavān, cannot skillfully contemplate the impermanence of things and become so anguished?’”
阿難陀白言：「此諸天眾其數幾何？」	390. Ānanda asked, “How many gods are gathered here?”
答曰：「從此拘尸那城，乃至金河及娑羅雙樹，至壯士繫冠制底，於此四邊周十二踰繕那，大威德天悉皆充滿。無有空隙，可容立杖。而此諸天見佛涅槃。各懷悲感，椎胸懊惱，悶絕于地。亦有如前，共相開解，且各裁止⋯乃至⋯『終歸無常，悉皆離別。』」	391. He answered, “From Kuśinagarī to the Golden River and this pair of sal trees to the Malla’s Makuṭabandhana Shrine, there are great and dignified gods filling an area of twelve yojanas. There’s no empty space between them, not even enough for a staff. These gods have seen the Buddha nirvāṇa. Each of them were aggrieved, beat their chests, became distraught, and fell to the ground. As before, they each understood and restrained themselves … up to … ‘in the end return to impermanence, which separates us from them.’”
于時尊者阿尼盧陀為阿難陀及諸大眾廣說法要乃至天明，時苾芻等默然聽受。	392. Venerable Aniruddha then explained the essentials of the Dharma in detail for Ānanda and the great congregation until dawn, and then the monks were quiet and listened to him.
	43. The Mallas Move the Buddha’s Body
阿尼盧陀復告阿難陀曰：「汝今宜往拘尸那城告諸壯士：『昨於中夜如來大師已入無餘妙涅槃界。仁等今時所應作者宜當速辦，勿為後悔。』復重告曰：『如來大師於汝城邑入般涅槃。爾等云何不興供養報佛慈恩？』	393. Aniruddha also told Ānanda, “Now, it would be fitting for you to go to Kuśinagarī and tell the Mallas, ‘Last night, the Tathāgata, the great teacher, entered into the wonderful realm of nirvāṇa without remainder. If you gentlemen will do what should be done right now, then it would be fitting for it to be carried it out quickly and not have regrets about it later.’ Say this to them as well: ‘The Tathāgata, the great teacher, entered parinirvāṇa near your city. That being so, how could you not bring offerings to repay the Buddha’s kindness and favor?’”
時阿難陀聞是語已，即持天衣，將一苾芻以為侍者，往壯士集堂。有五百人先在堂處。尊者告曰：「仁等壯士及諸大眾：如來大師已於中夜入無餘依妙涅槃界。仁等今時所應作者宜應速辦。勿生後悔。」又重告曰：「如來大師於汝城邑入般涅槃。汝等云何不興供養報佛慈恩？」	394. When he heard this said, Ānanda took his robe and brought a monk along as his assistant, and they went to a hall where Mallas had gathered. There were five hundred people in front of the hall. The venerable addressed them, “Gentlemen, Mallas and everyone assembled: The Tathāgata, the great teacher, has entered the wondrous realm of nirvāṇa without remainder in the middle of the night. Gentlemen, it would be fitting now to do what should be done and carry it out quickly. Don’t have regrets about it later.” He also told them, “The Tathāgata, the great teacher, entered parinirvāṇa near your city. How could you not bring offerings to repay the Buddha’s kindness and favor?”
時諸壯士聞是告已，或有悶絕宛轉于地。椎胸大喚，身體戰慄，不能自持。或有高聲作如是語：「我於佛所曾聞是說：『世間無常，悉皆離別。』」時諸壯士共相謂曰：「宜各齎持種種華鬘、塗香、末香、燒香，及諸妙物音聲鼓樂。速往雙林以申供養。」	395. After they were told this, some of the Mallas became distraught and fell down, twisting and turning on the ground. They beat their chests, yelled loudly, and their bodies trembled, being unable to control themselves. Some of them said this in a shrill voice, “The Buddha taught me what I’d never heard before, saying, ‘The world is impermanent, and everyone will be separated from each other.’” The Mallas then said to each other, “It would be fitting for each of us to stay chaste and bring a variety of flower garlands, rubbing incenses, powdered incenses, incenses to burn, and other fine things while singing and beating drums. We should go quickly to that pair of trees and give those offerings!”
并大臣輔相各與眷屬男女大小親友知識，出拘尸城詣雙林所。既至彼已，於佛臥處師子床前盡哀情已，各持所有上妙諸香名華，無數幢幡繒綵飲食奇珍，奏諸音樂廣供養已，白阿難陀曰：「無上法王已歸圓寂。不知今者葬禮如何？」	396. They went together with the prime minister and other ministers, who were each accompanied by a retinue of men and women, young and old, and their friends and associates as they left Kuśinagarī to visit that pair of trees. Once they had arrived, had felt pity for the Buddha laying there in front of them like a lion, and had each given all of their offerings of fine incenses, named flowers, countless banners, silks, meals, and precious gems while playing music, they then said to Ānanda, “The unsurpassed Dharma king has returned to the perfect peace. Do you know how he is to be interred and honored?”
尊者告曰：「然我先已奉佛教勅，所有葬法如轉輪王。」	397. The venerable told them, “Indeed, I received the Buddha’s instructions beforehand that the way he is to be interred is like a noble wheel-turning king.”
問曰：「其法如何？」	398. They asked, “What is the way to do that?”
答曰：「以白疊絮先用裹體，次以千張白疊周遍纏身。置金棺中，盛滿香油，覆以金蓋。積栴檀木及海岸諸香，以火焚燎。後將牛乳澆火令滅，有餘舍利盛以金瓶。於四衢大道建窣覩波。周匝圍繞懸繒幡蓋，塗末燒香奏眾伎樂。恭敬供養設大施會。此是輪王焚葬之法。如來大師倍勝於此。」	399. He answered, “First, his body is wrapped with white cotton cloth, and it’s wrapped all around with a thousand layers. His body is placed in a gold casket, which is filled with fragrant oil and covered with a gold lid. Sandalwood and coastal incenses are piled up and set ablaze to cremate him. Afterward, the fire is doused with cow’s milk, and a gold pot is fill with his physical remains.⁵⁹ A stūpa is built at the intersection of a great road. It’s encircled and enclosed with hanging silk banners and canopies, rubbed, powdered, and burned incense, and musicians. People pay their respects, give offerings, and arrange great charitable events there. This is the way of interring a wheel-turning king. The interment of the Tathāgata, the great teacher, is double that.”
時諸壯士聞是語已，白尊者曰：「我領其言，然非一、二、三日能辦此事。若至七日住者，如前所為方可成就。」	400. After hearing this, the Mallas then said to the venerable, “We accept what you say, but these things cannot be arranged in one, two, or three days. If it can wait for seven days, then what you’ve said can be accomplished.”
答言：「可爾。」	He answered, “We can do that.”
是時諸人即便如前。依輪王葬法一一備具無有闕少。從拘尸那城周圍十二踰繕那，乃至繫冠制底，所有無量歸仰眾生咸來雲集。各持香華種種伎樂供養之具。壯士眷屬皆悉出城，詣雙樹間於師子床前，陳設所有盡心供養。	401. Those people then did as described. Based on the way to inter a wheel-turning king, they each provided what was required without omitting anything. In a twelve yojana radius around Kuśinagarī up to the Makuṭabandhana Shrine, there were measureless sentient beings gathered like clouds who had taken refuge. They each carried fragrant flowers and various musical instruments to give as offerings. The Mallas and their followers all left the city and went before the lion’s bed between a pair of trees where they arranged what they had, wholeheartedly giving their offerings.
時壯士中有一耆宿，告諸人曰：「現在大眾，女持幢幡，男可擎輿。我等齎持種種華綵、塗香、末香、燒香及諸音樂。從拘尸那城西門而入，於東門出，度金沙河，至壯士繫冠制底。勝處安置以火焚燒。」是時諸人聞是語已，各各爭前欲舉金棺，雖共盡力竟不能動。	402. There was a senior among the Mallas who told the people, “Of the great assembly that’s present, the women can carry banners, and the men can lift the bier. We will bring a variety of flowers, silks, rubbed incense, powdered incense, and burned incense while singing. We will enter the west gate of Kuśinagarī, exit through the east gate, cross the Golden River, and go to the Makuṭabandhana Shrine of the Mallas. We will place his body at that excellent place and cremate him there.” Once they had heard this, each of those people attempted to lift his gold coffin, but they couldn’t budge it even when they used all their strength as a group.
爾時，具壽阿難陀白尊者阿尼盧陀曰：「拘尸那城諸壯士等，雖竭筋力，竟不能動如來金棺。我今不知有何所以？」	403. It was then that the elder Ānanda said to Venerable Aniruddha, “The Mallas of Kuśinagarī cannot budge the Tathāgata’s gold coffin even though they’ve exhausted their strength. I don’t know what reason there could be for that?”
尊者告曰：「此是諸天作如斯意：欲令壯士及諸人民，女持幢幡、男捧尊輿，威儀整肅翊從如來。我等諸天共持華、綵，燒眾妙香，奏天伎樂，廣陳供養。於西門入，東門而出，度金沙河，至繫冠制底。以是因緣威儀未備，不能移動。」	404. The venerable told him, “This is what the gods would like: They want to make the Malla women carry banners and the men to lift the honored bier with the dignity and seriousness of the Tathāgata. We and the gods will carry the flowers and silks, burn many sublime incenses, play heavenly musical instruments, and arrange broad offerings. We will enter through the west gate, exit through the east gate, cross the Golden River, and go to the Makuṭabandhana Shrine. They cannot budge him because the cause and condition of dignity has not been provided.”
是時具壽阿難陀報尊者曰：「若如是者，可隨天意。」	The elder Ānanda replied to the venerable, “If that’s so, we should do what the gods have in mind.”
時諸壯士即隨天願。備設如前方來持輿。即便輕舉，捧戴而行。于時，空中天雨嗢鉢羅華、拘物頭華、鉢頭摩華、分陀利華，沈水末香、栴檀末香、多揭羅多摩羅末香，及曼陀羅華等。諸天伎樂百千萬種，於虛空中一時俱奏。諸天華蓋其從如雲，并散天衣有盈億數。	405. The Mallas then followed the wishes of the gods. They made the arrangements as before and came to carry the bier. They lifted it gently, and carried the bier as they walked. The gods rained blue lotuses, red lotuses, white water lilies, and white lotuses down from the sky as well as powdered agarwood incense, powdered sandalwood incense, powdered crape jasmine and cinnamon incense, coral tree flowers, and so forth. The gods played hundreds of thousands of tens of thousands of musical instruments at the same time in the sky. The heavenly flowers covered their followers like clouds, and they scattered heavenly cloth, which overflowed in the millions.
時拘尸那城諸壯士等各相謂曰：「天供養已，我等應為。」時諸壯士及餘一切貴賤男女，營辦香華威儀嚴肅，百千萬種不可勝紀。恭敬供養隨從金棺城中，而過度金沙河至繫冠制底，所散之華積至于膝。	406. The Mallas of Kuśinagarī then said to each other, “The gods have given their offerings, so we should as well.” The Mallas and all the other men and women of upper and lower classes prepared incense and flowers that were dignified and solemn in the hundreds of thousands of tens of thousands of kinds too numerous to record. They paid their respects and gave offerings to the gold coffin in the city, then they crossed over the Golden Sand River and went to the Makuṭabandhana Shrine, where they scattered flowers until they piled up to their knees.
	44. Mahākāśyapa Encounters An Ascetic on the Road
于時，有一外道梵志聞佛滅度，詣娑羅林。持華數莖，還波波聚落。於其中路，逢大迦攝波，與五百弟子威儀整肅。將詣雙林禮大師足。遇見外道問言：「汝從何來？欲向何處？」	407. At that point, there was an ascetic from another religion who heard that the Buddha had been extinguished and went to the sal grove. He carried a many stemmed flower and was returning to the village of Pāpā. While he was on the road, he encountered Mahākāśyapa accompanied by five hundred disciples who were dignified and solemn. He was leading them to the pair of trees to bow at the great teacher’s feet. When they met that adherent of another religion, they asked him, “Where are you coming from, and where are you going?”
外道答曰：「我從拘尸那來，將詣波波聚落。」	The adherent of another religion answered, “I’ve come from Kuśinagarī, and I am going to the village of Pāpā.”
迦攝波知而故問：「汝從彼來，知我大師釋迦牟尼如來四大安不？」	408. Knowing the answer, Kāśyapa asked, “Do they know where you have come from that the four basic elements of my great teacher, the Tathāgata Śākyamuni, are at peace?”
外道答言：「我從彼來，親見大德喬答摩已入涅槃。經今七日自滅度來。所有人天皆以香華種種威儀，具申供養遺身舍利。我從彼會得此華來。」	409. The adherent of another religion replied, “Where I’ve come from, I have personally seen that the Venerable Gautama has entered nirvāṇa. Seven days have passed now since his extinguishment happened. The people and gods who were there are all looking dignified and laden with offerings of incense and flowers of various kinds that they will deliver the remains of his body. I got this flower from that congregation.”
大迦攝波所將五百人中，有一莫訶羅苾芻。稟性愚癡，不辯好惡。聞外道語，遂出麁言：「快哉！樂哉！我等從今免被拘制於諸戒律，云：『此應作』、『此不應作。』此事皆息。自今已後，能持、不持。皆由於我，可行者行，不須者棄。」	410. There was an elderly monk among the five hundred that Mahākāśyapa was leading. He was unintelligent, foolish, and couldn’t discern good from bad. When he heard this man of another religion say this, he made this crude comment, “What a delight! What joy! From now on, we will escape from being governed by the rules of discipline that say, ‘This should be done. This should not be done.’ This duty has stopped. From this day forward, we can observe or not observe it. It will be up to us. Those who can practice it will practice it, and those who do not need it will discard it.”
時彼老叟出此語時，空中諸天聞其非法，即以神力，掩蔽聲響，不令人聞。唯迦攝波領知斯語。	411. When that old man made this statement, the gods in the sky perceived its immorality and deadened the sound of his voice with their miraculous powers to prevent others from hearing it. Only Kāśyapa perceived his words.
是時尊者為教誨彼故，即於道傍暫時停歇，與眾俱坐。告言：「諸具壽，世間諸行皆悉無常，體不堅牢是難委信。不得久存，並歸散滅。宜起厭離，勿生愛著。且止斯事。我等速往，見佛全身，各並前進。」	412. The venerable then stopped on the side of the road and sat with the group in order to instruct them. He told them, “Elders, worldly actions are all impermanent, and the body’s infirmity is difficult to rely upon. It cannot last for long, for what comes together will be scattered again. One ought to become disenchanted with it and not become attached to it. Let’s put a stop to these things. We will go quickly to see the Buddha’s whole body, and each of us will go before it.”
	45. The Cremation of the Buddha’s Body
時諸壯士并四眾等，先用疊絮裹如來體。次以千張白疊周匝纏身。置香油棺覆以金蓋。各持香木如法焚燒，火不能著。	413. Then, the Mallas and the four assemblies first wrapped the Tathāgata’s body in cotton cloth. Next, they wrapped his body all around with a thousand layers of white cotton. They placed him in a coffin of fragrant oil and covered it with a gold lid. They each took fragrant wood and set it on fire according to the Dharma, but it wouldn’t catch fire.
時阿尼盧陀告阿難陀曰：「雖欲然火終無著法。」	414. Aniruddha then told Ānanda, “Although they want to light the fire, it will never catch fire.”
問：「其何故？」	Ānanda asked, “Why is that?”
答曰：「斯為諸天不令火著。」	415. He replied, “The gods are preventing it from catching fire.”
復問：「何緣？」	Ānanda again asked, “For what reason?”
答曰：「為大迦攝波與五百徒眾隨路而來。欲見世尊金色全身，親觀焚燎。為待彼故天不令燒。」	416. He answered, “Mahākāśyapa and five hundred of his followers are on their way here. They want to see the Bhagavān’s golden body and to watch the cremation. The gods are preventing it from burning in order to help them.”
時阿難陀即以此事普告眾知，須臾尊者徒眾皆至。拘尸那城諸人遙見尊者眾來。各持香華種種音樂，詣尊者所頭面禮足。	417. Ānanda then announced this to the whole assembly, and it was at that moment that the venerable and his followers arrived. The people of Kuśinagarī saw the venerable and his assembly arriving from afar. Each of them carried fragrant flowers and various musical instruments as they went up to the venerable and bowed their heads at his feet.
時有無量百千大眾隨從尊者，詣世尊所。除去香木啟大金棺，千疊及絮並開解已，瞻仰尊容，頭面禮足。	418. There was then a great assembly of measureless hundreds of thousands that had followed the venerable to the Bhagavān. Once they had removed the fragrant wood piled up on the great gold coffin and took off the thousand layers of cotton, they looked upon the sage’s countenance and bowed their heads at his feet.
於此時中，唯有四大耆宿聲聞，謂具壽阿若憍陳如、具壽難陀、具壽十力迦攝波、具壽摩訶迦攝波。然摩訶迦攝波有大福德多獲利養，衣、鉢、藥直觸事有餘。尊者作念：「我今自辦供養世尊，」即辦白疊千張及白疊絮。先以絮裹，後用疊纏。置金棺中，傾油使滿，覆以金蓋。積諸香木，退住一面。由佛餘威及諸天力，所有香木自然火起。	419. During this time, there were only four great senior disciples: the elders Ājñātakauṇḍinya, Cunda, Daśabalakāśyapa, and Mahākāśyapa.⁶⁰ Still, Mahākāśyapa had great fortunate virtue and had gotten many benefits, such as robes, bowl, and tangibles that could be traded for medicine remaining. The venerable thought, “Now, I will arrange offerings to the Bhagavān myself,” and then he arranged for a thousand layers of white cotton cloth and raw white cotton. He first covered the body in raw cotton, and then the body was wrapped in the cotton cloth afterward. It was then placed in a gold coffin, which was filled with oil and covered with a gold lid. They piled up fragrant wood on it and then withdrew to stand to one side. Because of the remaining dignity of the Buddha and the power of the gods, the fragrant wood spontaneously burst into flames.
時阿難陀右繞火積說伽他曰：	420. Ānanda then circled the fire clockwise and spoke in verse:
「如來妙體歸圓寂，自然火起燎餘身。唯留內外一雙全，所有千衣隨火化。」	“The Tathāgata’s marvelous body returns to perfect peace As the spontaneous fire burns the body that was leftover. Only the inner and outer layers remain intact, As the rest of the thousand layers of cloth become flames.”⁶¹
時拘尸那城諸壯士等，欲以牛乳注火令滅，未瀉之頃其火積中忽生四樹：一、金色乳樹，二、赤色乳樹，三、菩提樹，四、烏曇跋樹。於此樹中，乳自流出，令火皆滅。	421. Then, the Mallas of Kuśinagarī wanted to douse the fire with cow’s milk, but suddenly four trees grew there before they could pour it onto the burning pyre. The first was a gold milk tree, the second was a red milk tree, the third was a bodhi tree, and the fourth was an udumbara tree. Milk flowed from these trees, which put the fire out.
是時，拘尸那城諸貴賤等共收舍利，盛金瓶中，置七寶輿上。以種種香華栴檀沈水塗香、末香、燒香、繒蓋、幢幡、音聲、伎樂，廣陳供養。舁入城中，安妙堂上。復更如前，盛興供養。	422. The nobles and common people of Kuśinagarī then collected together his physical remains, filled a gold pot with them, and placed it on a bier made of the seven treasures. They arranged extensive offerings of fragrant flowers, sandalwood, agarwood, incense salves, powdered incense, burned incense, silk covers, flags and banners, music, and musical instruments. They carried the bier into the city and placed it on the marvelous hall. Once more, they filled the bier with offerings as before.
	46. The Standoff Over the Buddha’s Remains
是時，波波聚落諸壯士等聞佛世尊於拘尸那城入般涅槃已經七日。無量人天廣陳供養，於其聚落總集四兵，象、馬、車、步。各自嚴辦種種器仗。共詣拘尸那城，欲分舍利。既至城已，報諸人曰：「無上法王眾生慈父。我等諸人比於長夜供養恭敬，親承訓導受持正法。今既滅度，有餘舍利我等欲取。將往波波聚落，建窣覩波安置供養。」	423. At that point, the Mallas of the village of Pāpā heard that seven days had passed since the Buddha, the Bhagavān, had entered parinirvāṇa near Kuśinagarī. Measureless people and gods arranged extensive offerings, and the fourfold army was assembled in that village, which are elephant, horse, chariot, and foot troops. Each of them was equipped with a variety of armor and weapons. They marched together to Kuśinagarī with the desire for a share of the Buddha’s remains. When they arrived at the city, they people there said, “The unsurpassed Dharma king was a kind father to sentient beings. We are the people who have given offerings and paid our respects during the long night, and we’ve personally received his guidance and maintained the proper Dharma. Now that he has been extinguished, we would like to take some of his remains. We will take them to the village of Pāpā and erect a stūpa where they’ll be placed and offerings made to them.”
城中諸人聞斯告已咸作是言：「世尊導師是我慈父親承訓誘。既於我界而般涅槃，全身舍利應留永劫於此供養。終不分與外邑諸人。」	424. Once they had heard this, the people in the city all said, “The Bhagavān was a teacher who was our kind father who gave us personal guidance. Now that he has parinirvāṇa-d in our territory, the remains of his whole body will be kept here forever to be given offerings. They will never be divided and given to the people of foreign cities.”
時波波人遣使答曰：「若分者善。如不與者，我等當以強力奪取。」	425. The people from Pāpā then sent a messenger with this reply: “It would be good if they were divided. If they are not given to us, then we will take them by force!”
城人聞已告彼眾曰：「徒事鬪戰。終不可得。」	426. Once they heard this, the people in the city told that group, “Going to war will be useless. That will never obtain them.”
爾時，遮洛迦邑、部魯迦邑、阿羅摩邑、吠率奴邑、劫比羅城諸釋迦子、薜舍離栗㚲毘子悉皆來集。是時，摩伽陀國未生怨王既聞佛世尊於拘尸那城入般涅槃，一切人天廣設供養。既聞是事生大憂苦，遂告行雨大臣曰：「卿今知不？我聞世尊已入涅槃，在拘尸城大興供養。為爭舍利諸處競來欲相侵奪。我今亦往請取身骨。」	427. At that point, the Śākyans from the towns of Calaka, Bulaka, Ārāma, Viṣṇu, and the city Kapilavastu as well as the Licchavis of Vaiśālī all came and gathered at Kuśinagarī. Then, King Ajātaśatru of Magadha heard that the Bhagavān had entered parinirvāṇa near Kuśinagarī and that all the people and gods had arranged extensive offerings.⁶² Once he heard about these events, the king became distraught and told his prime minister Varṣākāra, “Did you know? I’ve heard that the Bhagavān entered nirvāṇa, and a great offering took place at Kuśinagarī. A dispute is happening between different localities who have come wanting to seize his remains. I will also go now and request his bones.”
臣曰：「如是，應裝整兵，便往拘尸那城。」	428. His minister said, “Yes, an army should be organized and sent to Kuśinagarī.”
時未生怨王遂乘大象，欲往佛所。纔昇象上，念佛恩深。心便悶絕，從象墜墮，宛轉于地。良久乃穌便乘馬去。念佛恩故，不能抑止，還墮于地。	429. King Ajātaśatru then wanted to follow them on a great elephant to where the Buddha was. When he was hoisted up onto the elephant, he thought of the Buddha with deep affection. He felt so despondent that he fell off of the elephant, twisting and turning on the ground. After a while, he recovered enough to mount a horse and depart. Because of his affectionate thoughts of the Buddha, he wasn’t able to control himself and again fell to the ground.
久穌息已，告行雨大臣曰：「我今不能親往佛所。卿等今者可領四兵，往拘尸那城，傳我言教。問訊壯士：『少病少惱、起居輕利、安樂行不？世尊在日接引我等，長夜慇懃是我大師。今於仁等聚落入般涅槃，有遺舍利幸與一分，於王舍城作窣覩波。冀申敬重，香、華、伎樂種種供養。』」	430. When he had recovered, he told his minister Varṣākāra, “I’m not able to go to the Buddha myself. The rest of you will need to lead the fourfold army to Kuśinagarī and relay my instructions to them. Ask how the Mallas are doing: ‘What are your minor ailments and troubles, are you getting up and around, are you living happily? The Bhagavān had spent the day guiding us, and for a long time we took care that he was our great teacher. Now that he has entered parinirvāṇa in your village, I have sent for a share of his remains to be given to us so that they can be brought to Rājagṛha and a stūpa erected there. Then we can pay our respects to it and give various offerings of incense, flowers, and music.’”
行雨白言：「如王教勅。」	Varṣākāra said, “As the king orders.”
即嚴四兵詣拘尸那城，告諸壯士曰：「仁等咸聽！摩伽陀國未生怨王問訊仁等⋯具說如前⋯ 世尊大師於我等輩，常為饒益令得安樂，可尊可敬。今者於仁聚落入般涅槃，有遺舍利幸當與分，於王舍城建窣覩波，廣興供養。」	431. Then his equipped fourfold army went to Kuśinagarī, and they told the Mallas, “Gentlemen, listen! King Ajātaśatru of Magadha asks how you gentlemen are doing … and so forth as above … The Bhagavān was our great teacher whom we honored and respected because he always benefited and made us happy. Now, he has entered parinirvāṇa in your village, and I have sent for a share of his remains to be given to us so that they can be brought to Rājagṛha and a stūpa erected where extensive offerings will be made.”
諸壯士曰：「世尊誠是饒益安樂一切群生，可尊可敬。然於今者在我聚落入般涅槃，有遺舍利王欲見分，此誠難得。」	432. The Mallas said, “The Bhagavān truly did bless all beings with happiness, which is honorable and respectable. However, now he has entered parinirvāṇa in our village, and this mission to obtain a share of his remains for the king will truly be hard to do.”
時行雨臣告諸壯士曰：「若其仁等能與者善。如不見分我加兵力強奪將去。」	433. Then the minister Varṣākāra told the Mallas, “It would be good if you gentlemen could give them to us. If we do not see our share, then we will take it by force and go.”
答言：「任意。」	They replied, “Do as you like.”
時諸人眾悉皆大集闐噎城隅。城中所有壯士男女並閑弓射，即便總出象馬車步。嚴整四兵欲共七邑兵交合戰。	434. That the crowds of men all gathered together and made a rumbling noise outside the city. The Malla men and women in the city defended it by shooting arrows, and then their elephant, horse, chariot, and foot troops came out. The well-equipped fourfold armies of the seven towns joined the battle.
根本說一切有部毘奈耶雜事卷第三十八
根本說一切有部毘奈耶雜事卷第三十九
三藏法師義淨奉　制譯
第八門第十子攝頌涅槃之餘次明五百結集事
	47. Equally Dividing the Buddha’s Remains
時有婆羅門名突路拏，在於眾內。見此諸人欲爭舍利共相戰伐，恐有損傷違害佛教。自執長幡以麾大眾。告拘尸那諸壯士曰：「仁等且止！今欲為君陳其損益。我比曾聞此大沙門喬答摩氏，憐愍一切諸有情故，於無數劫熾然精勤，忍怨害事。長時，苦己讚行忍辱，由是因緣成無上覺。心行平等猶若虛空，於諸有情普皆濟度。眾生福盡，捨棄涅槃。	435. There was then a brahmin named Droṇa⁶³ was among the crowd. Seeing these people wanting to fight a battle with each other over these remains, he was afraid that harm would be done in contradiction to the Buddha’s teachings. He held up a long banner and waved it at the great crowd. Then, he told the Mallas of Kuśinagarī, “All of you gentlemen, stop! What we want now is for an official to weigh the gain or loss. I’ve already heard about this great ascetic of the Gautama clan who has suffered through countless eons of diligence and patience with enemies and injuries because of his sympathy for all sentient beings. For a long time, he took pains himself to praise the practice of tolerance, and it was because of such causes and conditions that he achieved the unsurpassed awakening. His mental actions were equitable like the sky, as he ferried over sentient beings everywhere. When the merits of those sentient beings are exhausted, they will abandon them for nirvāṇa.
「息化以來纔經七日，即興兵戰誠是相違。唯願諸人勿為鬪競！我為平分必令歡喜。佛身舍利分為八分，各將供養饒益群生。量舍利瓶願同惠我。持還本國建窣覩波。」	436. “Now he has stopped converting people for just these past seven days, and armies are raised for war, which truly contradicts him. Please, let these peoples not do battle with each other! I will divide [the relics] equally, and then surely you will be delighted. The remains of the Buddha’s body will be divided into eight parts, and then each portion can be given offerings to benefit all beings. I will measure the remains with a pot with the aspiration for equality as my focus. Take them back to your home countries and erect stūpas to them.”
時拘尸那城壯士聞已，報言：「可爾！然大師世尊長夜修忍，不為殺害⋯廣如前說⋯ 仁今順教為我平分。斯為善事。」	437. Once they had heard this, the Mallas of Kuśinagarī replied, “You may do so! The great teacher, the Bhagavān, did indeed cultivate tolerance for a long night, and he did not kill or harm … recited in detail as above … Now, you gentleman, follow his teachings and divide his relics into equal portions for us. This is a good thing.”
其婆羅門既蒙許可，即分舍利而為八分。第一分與拘尸那城諸壯士等，廣興供養。第二分與波波邑壯士。第三分與遮羅博邑。第四分與阿羅摩處。第五分與吠率奴邑。第六分與劫比羅城諸釋迦子。第七分與吠舍離城栗㚲毘子。第八分與摩伽陀國行雨大臣。此等諸人既分得已，各還本處起窣覩波，恭敬尊重，伎樂、香、華盛興供養。	438. Once he had their agreement, that brahmin then divided the remains into eight portions. The first share was given to the Mallas of Kuśinagarī for giving extensive offerings. The second share was given to the Mallas of Pāpā. The third share was given to the town of Calaka. The fourth share was given to the region of Ārāma. The fifth share was given to town of Viṣṇu. The sixth share was given to the Śākyans of Kapilavastu. The seventh share was given to the Licchavis of Vaiśālī. The eighth share was given to Prime Minister Varṣākāra of Magadha. Once these peoples had received their shares, they each returned to their homelands to erect stūpas, where they paid their respects, gave honors, and provided extensive offerings of music, incense, and flowers.
時突路拏婆羅門將量舍利瓶於本聚落起塔供養。	439. The brahmin Droṇa’s hometown then erected a stūpa to the pot that measured the remains and gave offerings there.
有摩納婆名畢鉢羅亦在眾中告諸人曰：「釋迦如來恩無不普，於仁聚落而般涅槃。世尊舍利非我有分，其餘炭燼幸願與我？於畢鉢羅處起塔供養。」	440. There was also a brahmin student in the assembly named Pippala who told the people, “The Śākyan Tathāgata’s favor had no limits, and it was near your village that he parinirvāṇa-d. I did not get a share of the Bhagavān’s remains, but could I please have the ashes from the cremation fire? A stūpa will be erected at Pippalavatī to them where offerings will be given.”⁶⁴
時贍部洲世尊舍利乃有八塔、第九瓶塔、第十炭塔。如來舍利總有一碩六斗分為八分。七分在贍部洲。其第四分阿羅摩處所得之者，在龍宮供養。又佛有四牙舍利：一在天帝釋處。一在健陀羅國。一在羯陵伽國。一在阿羅摩邑海龍王宮。各起塔供養。	441. At that point, the continent of Jambudvīpa had eight stūpas dedicated to the Bhagavān’s physical remains, a stūpa to the measuring pot, and a tenth stūpa to his ashes. The Tathāgata’s remains were altogether 96 liters,⁶⁵ which was divided into eight shares. Seven of those shares were in Jambudvīpa. The fourth share obtained by Ārāma was at a nāga’s palace for offerings. Also, there were four teeth in the Buddha’s remains. One is with Śakra the Lord of Gods. One is in Gandhāra. One is in Kaliṅga. And one was in the nāga king Sāgara’s palace of the town Ārāma. Each of them had a stūpa erected for offerings.
時波咤離邑無憂王便開七塔，取其舍利，於贍部洲廣興靈塔八萬四千周遍供養。由塔威德、莊嚴、世間，天、龍、藥叉、諸人、神等，咸皆恭敬尊重供養。能令正法光顯不滅。有所願求，無不遂意。 (已下序王舍城五百結集事)	442. King Aśoka of the town of Pāṭali opened the seven stūpas, took their remains, and distributed them to shrines in 84,000 locations throughout Jambudvīpa for giving offerings.⁶⁶ Because the stūpas are dignified, decorated, and worldly, gods, nāgas, yakṣas, people, and spirits all pay their respects, honor, and give offerings to them. This enabled the proper Dharma to shine clearly and not disappear. There are none who do not think of it when they have aspirations to pursue. (From here, the introduction to the council of five hundred in Rājagṛha begins.)

Notes

This is an extended excerpt from the Kṣudrakavastu of the Mūlasarvāstivāda Vinaya (T1451.24.382b29-402c4). As such, it serves as an eighth century witness to the Sarvāstivāda version of the Mahāparinirvāṇa Sūtra. Its direct parallels are DN 16, DĀ 2, T5, T6, T7, a Sanskrit manuscript edited by Waldschmidt, and another version found in the Tibetan translation of the Mūlasarvāstivāda Vinaya. There are numerous other partial parallels that appear elsewhere in various Buddhist sources. I will reference them in the notes below.

This excerpt is untitled in the source text. I have provided the traditional title “Great Parinirvāṇa Sūtra” (S. mahaparinirvāṇa sūtra). The objective basis of this is the title of the sūtra that was part of the Sanskrit Dīrgha Āgama, which was likely from the same tradition as this Vinaya text.

This introductory story about Ajātaśatru deciding to invade the tribal confederation of Vṛji is found in all the other versions of this sūtra except for T7, which begins with the events at Cāpāla Shrine.

This story about Ajātaśatru also occurs as independent sūtras that include varying amounts of detail. AN 7.22 and T211 Ch. 36 include only the conversation between the Buddha and Varṣākāra. EĀ 40.2 includes the Buddha’s adaptation of his advice to the Vṛji for the future Saṅgha to follow. Finally, MĀ 142 is a full parallel that includes the additional lists of practices that supplement the Buddha’s initial advice to the Saṅgha. [back]
This version of the seven ways to not retreat most closely resembles the version found in Waldschmidt’s Sanskrit edition, which is likely from the same tradition. The lists in DN 16 and MĀ 142 are also very similar to this one. DN 16 appears to echo an early version of the Sarvāstivāda list, given how closely aligned it is with MĀ 142. Many of the items in those two versions match word-for-word, whereas this and the Sanskrit edition diverge from them at times. We can surmise that all four of these versions descend from a common source. The differences are usually added detail or tweaks in wording that make the practices of the Vṛji more applicable to the Saṅgha.

When we turn to the other six versions of this list that exist, they vary much more in both wording and meaning. In some cases, entirely different items are included. In other cases, a common theme is discernible, but it’s changed somewhat. A good example is the different versions of the item about relations between men and women. They range from prohibiting the violation or kidnapping of women to advice about maintaining polite relations between the two sexes. This shows that there were multiple versions of this story among the early reciters. [back]
The Buddha mentions having taught this to the Vṛji in the past in DN 16, AN 7.22, the Sanskrit edition, and MĀ 142; i.e., in the Theravāda and Sarvāstivāda traditions. AN 7.21 depicts the Buddha teaching these practices to the Licchavis in Vaiśālī prior to the events in the Parinirvāṇa Sūtra, but it may be that this sūtra existed only in the Theravāda and Sarvāstivāda traditions. The Buddha does not mention it in any other version of the Parinirvāṇa story.

There was at least one other tradition that depicts the Licchavis receiving this teaching. In T7, the Buddha teaches these seven practices to the Licchavis instead of Varṣākāra. In that alternate version of events, he teaches them after the Buddha announced that he will be entering parinirvāṇa, and the Licchavis had come to pay their last respects when they heard about it. [back]
women who are betrothed. C. 授花許, S. mālāguṇaparikṣiptā?. 授花許 literally means “given the flower of permission.” It seems to parallel the Sanskrit expression mālāguṇaparikṣiptā. It referred to a marriageable woman, which literally means “the garland string discarded.” My impression here is that it refers to women who are betrothed to be married but are not yet, given that the other examples are women who are married to another man. [back]
This traditional way of ending a sūtra suggests that it was considered an independent story from what follows. This would agree with AN 7.22 and the story found in T211, which both end at the same point. [back]
This section of the Parinirvāṇa Sūtra extends the original story of Varṣākāra’s visit to apply the Buddha’s advice to the Saṅgha. While it may have been natural for the Buddha to use the customs of his native country as advice for the future Saṅgha to follow, it seems that initially the teaching given to Varṣākāra was a separate discourse.

The Theravāda tradition preserves the clearest evidence of this. AN 7.21 is the original discourse given by the Buddha to the Vajjians. AN 7.22 is the story of Vassakāra’s audience with the Buddha, during which the Buddha recalled his advice to the Vajjians. AN 7.23 is the discourse to the monks that adapted the Buddha’s advice to the Vajjians for the Saṅgha. AN 7.24-27 present the additional four sets of seven practices that follow as separate discourses, and AN 6.11 presents the final set of six practices that concludes the section.

While AN 7.22-27 are arranged in the same order as they occur in DN 16, they may have originally circulated independently, for there are other lists with the same theme that are not included in DN 16, such as AN 6.22, 6.33, and 6.69. There may have been a pool of existing discourses on the subject from which the compilers of DN 16 drew for the material they included.

Outside of Theravāda sources, collaboration for this later addition of material is found in T211, which only parallels AN 7.22. EĀ 40.2 fuses content parallel to AN 7.22 and 7.23 together into a single sūtra.

MĀ 142 represents the full development of this section of the Parinirvāṇa Sūtra, for it combines the above two stories and a similar set of teachings as we find in AN 7.22-27 plus AN 6.11 into a single sūtra. Finally, when we compare the parallels in other versions of the Parinirvāṇa Sūtra, we find that they each have a different arrangement and number of lists added after the Buddha’s initial advice to the Saṅgha. All of this points to this material having been added in later eras by each tradition independent of one another. [back]
good Dharma won’t diminish. C. 善法無損. It seems possible that 善法 was intended to mean the “good qualities” of the monks, which would make it a reiteration of their virtues growing (福德增長). But I’ve maintained the reading of the good teaching given the context of the advice to the Vṛji, where I think it means the good laws of society in general. The parallel for the Saṅgha would be the Buddha’s teachings and precepts. [back]
Six more lists now follow that give the Saṅgha more ways it can ensure that its future will be prosperous. This creates a set of seven lists when we count the first list. The next five are lists of seven practices, and one more list of six practices concludes the section. This is one more list of seven practices than is we find in DN 16.

Of the six additional lists that follow, the first and last have parallels in all the other versions. These two lists must have been included in a very old precursor. The third and sixth lists must also be quite old because each of them is missing in only one other parallel. The third list is missing from T6, and the sixth list is missing from T5.

The second, fourth, and fifth lists are the least certain because they lack parallels in several versions of this section. The second list has no parallel in DN 16, T7, or the Sanskrit edition. The fourth list is missing a parallel in T5, T6, MĀ 142, and the Sanskrit edition. And the fifth list lacks a parallel in DĀ 2, DN 16, T5, and MĀ 142. These three lists must have been added at a later time than the other four lists. [back]
As mentioned above, this list of six practices is paralleled in some way in every extant version of this story. This particular version is the most verbose of the parallels, dedicating an entire paragraph to each item. Despite this expansion, this version does share significant phrases and keywords with DN 16 that are not found in other parallels. There is significant diversity found among the other parallels, too, suggesting that the original version of this list was very simple and brief. Each tradition has developed it with examples and practical context to varying degrees. [back]
circular area. C. 曼荼羅 (EMC muan-ḍă-la = S. maṇḍala), S. maṇḍala. I’ve translated the term here in its literal meaning, but it should understood that this was a sacred space, usually outdoors and fenced off for special use. [back]
read and recite the sūtra canon. C. 讀誦經典. I’ve translated this as it would be typically understood in Chinese. Unfortunately, I Don’t have an Indic parallel that would provide me with an idea of what 讀誦 translated. The Sanskrit edition abbreviates the section on kind speech. Generally speaking, 讀 meant to read aloud from a document, and 誦 meant to recite from memory. Assuming that this was faithful translation of the Sanskrit, it would be evidence that this was a redaction of the passage that took place after writing was adopted by Buddhists in India. [back]
This telling of the sūtra lacks any detail on the Buddha’s journey between Rājagṛha and Pāṭaligrāmaka. In DN 16, the Buddha gives several teachings between the end of his advice to the Saṅgha and his arrival at Pāṭaligāma. In DĀ 2, there is only a single brief teaching that occurs between these two point in the story. It seems plausible that the inbetween material may consist of later additions that served to fill out the Buddha’s final itinerary. [back]
faults. C. 過失, P. ādīnavā, S. ādīnavaḥ. The S. reading of this word, according to Edgerton, is fairly strong: “misfortune, disaster, misery, evil.” The meaning of misfortune certainly fits what the Buddha describes in this list. Pali dictionaries have a weaker reading for ādīnava, where it can mean “danger, problem” or “disadvantage, drawback.” The C. translation here means “error, fault,” where 過 refers to mistakes of commission and 失 refers to mistakes of omission.

This list is essentially the same as the one in DN 16, being a little more verbose and having the second and third items in reversed order. [back]
to fortify the town against an attack from north of the city. C. 置城邑以自牢固將伐北城, P. pāṭaligāme nagaraṁ māpenti vajjīnaṁ paṭibāhāya, S. udyuktaḥ pāṭaligrāmakaṃ nagaraṃ māpayituṃ vṛjīnāṃ pratighātārtham. Both the P. and S. readings make it clear that Varṣākāra was establishing defenses at Pāṭali to ward off attacks from the Vṛji. The C. is less clear because 將伐北城 could be read to mean “lead an attack on the north city” instead of “future attack from the north city.” The north city presumably would refer to Vaiśālī, which was to the north of Pāṭali. [back]
may their names be praised as invocations. C. 願稱彼名而為呪願, P. pāṭaligāme nagaraṁ māpenti vajjīnaṁ paṭibāhāya, S. teṣāñ ca nāmnā dakṣiṇām ādiśasva. DN 16 does not depict Varṣākāra dedicate the merits of his gift to the local spirits, but the Buddha references this practice in the verses that he speaks after the meal. The same is the case with DA 2, except that there the Buddha describes this practice in prose.

It would seem that the text envisions the kind of invocations that fill the Vedas, which consist of priests inviting gods to their sacrifice by inticing them with poetic praise. Here, however, the offerings are given to the Saṅgha rather than to the gods directly, and the merits are transferred to the local gods and spirits. [back]
the rosewood forest north of the village of Kuṭi. C. 小舍村北升攝波林, P. koṭigāmo, S. kuṭigrāmake viharaty uttareṇa grāmasya śiṃśapāvane.

DN 16 does not mention where the Buddha stayed at koṭigāma, but the Sanskrit edition agrees with Yijing’s text. It also explains Yijing’s translation of the village’s name as “small house” (小舍). Kuṭi literally means a hut or cabin in both S. and P., while the P. koṭi means “the end.” It seems that the P. name for this village preserves a Prakrit pronunciation change, which create a name with a new meaning. DĀ 2 preserves a further change from P. koṭi to koli or koḷi in its C. transliteration (拘利). It’s difficult to say which of these are the correct name, given that S. sources tend to be later translations of Prakrit texts.

It’s worth noting that while the Buddha teaches the four noble truths in Koṭigāma in DN 16, this does not happen here or in DĀ 2, suggesting that this is a later insertion. This is especially so because the Buddha in DN 16 gives a second teaching that aligns with the parallels. [back]
this is moral conduct, this is samādhi, and this is wisdom. C. 此是尸羅，此是三摩地，此是般若, P. iti sīlaṁ, iti samādhi, iti paññā, S. itīmāni bhikṣavaḥ śīlāny ayaṃ samādhir iyaṃ prajñā.

Yijing chose to transliterate S. sīla, samādhi, and prajña, perhaps to emphasize these three keywords in their original language. After this line, he translates sīla as “observing (i.e., keeping) precepts” (持戒), samādhi as “settlement (or stability)” (定), and prajña as “wisdom” (智慧). These are all standard translations, but I currently transliterate samādhi because I have not settled (no pun intended) on an English translation. [back]
in a grove outside of the town Nādikā. C. 販葦聚落村外林中, P. nātikā or nādikā, S. nādikā, T. grong-khyer sgra-can gang-na-ba.

There is apparently a tradition that this town’s proper name was S. jñātṛka, the P. cognate being ñātika. This is not supported by the parallels of this passage (including DN 16), which seem to agree on nādikā.

Yijing translates the town’s name as 販葦聚落, meaning “the reed trader’s town.” He probably interpreted nādikā in a similar way as tūlika, which can mean “cotton trader” (tūla meaning “cotton”). In S., both nada and nāḍa can mean “reed” or “hollow stalk.” This seems the most likely explanation for his translation. The town’s name in his text likely read nāḍikā or nādikā.

The Tibetan parallel for this passage translates the town’s name differently: “the town” (grong-khyer) “that’s a noisy place” sgra-can gang-na-ba. The common meaning of S. nāda is “sound, roaring, crying, bellowing, etc.” So, again, we arrive at S. nādikā as the most likely reading.

Turning to DĀ 2, the name of this town is transliterated as nada (那陀).

Something to note, too, is that Prakrit pronunciations vacillated between -t- and -d-, and this is likely the reason we see the variant readings in Pali that use both consonants. The tradition that reads the town’s name as P. ñātika may have been a rationalization of the nātika reading. Overall, it’s unclear to me which of these readings was originally correct. [back]
Yijing first transliterates S. upāsaka (鄔波索迦) and then translates the term as “close serving man” (近事男). The latter emphasizes the fact that the laity performed various services to the Saṅgha that the Vinaya prohibited monks and nuns to do for themselves. [back]
These three groups of laymen occur in DN 16 in different numbers (fifty, ninety, and five hundred), and they are only mentioned by the Buddha at the end of his answer to Ānanda. Before that, he addresses the fates of twelve named people: One monk, one nun, one laywomen, and eight laymen.

DĀ 2 add to the story by depicting Ānanda thinking about a group of twelve laymen who have passed away who are also named individually. In that version, the three groups of laymen who had perished were twelve, fifty, and five hundred in number. But Ānanda does not mention any monks, nuns, or laywomen.

The Sanskrit edition, which usually corresponds to Yijing’s translation fairly closely, is a cross between Yijing’s translation and DĀ 2. The monks who go to town learn about thirteen laymen by name and additional groups of three hundred and five hundred laymen who have passed away. These three groups are non-returners, once-returners, and stream-enterers, respectively.

Clearly, this section of the story has been retold in varying ways, which must have occurred later in the various canonical traditions. Yijing’s edition is the simplest version, mainly in not listing any specific names of the deceased. On the other hand, the lists of names for the laymen in DN 16, DĀ 2, and Sanskrit edition have enough in common to assume it must be older material that has changed over time through phonetic corruption and the addition of more names in each tradition. [back]
This succinct Dharma mirror teaching is actually more verbose than the version in the Sanskrit edition, which defines it as simply pure faith in the Buddha, et al. DĀ 2 and DN 16 both feature the assurance of a noble disciple that they will not be reborn in a bad destiny and describe their in the Buddha, Dharma, Saṅgha, and precepts. [back]
Vaiśālī … mango forest. C. 廣嚴城⋯菴沒羅林, P. vesālī … ambapālivana, S. vaiśālī … āmrapālivana. Yijing translated the name of this city as the city of “broad adornments” (廣嚴).

He transliterates the name of the forest where the Buddha stays: 菴沒羅 => EMC. •əm-muət-la => BHS. āmra (“mango”) or perhaps amalā (“Indian gooseberry”).

This will also be the name of the woman who visits the Buddha and provides a meal for the Saṅgha. Yijing tells us in an interlineal note that she is not Āmrapāli (奈女), which suggests that his text had a variant name for her. The S. edition names both the grove and the woman Āmrapāli just as DN 16 does, so it is a bit mysterious. The story involving her doesn’t include the humorous between Āmrapāli and the laymen on the road found in DN 16 and DĀ 2, but otherwise it is not that different from the other parallels. [back]
This interlude in which the Buddha warns the monks to be mindful because beautiful women were approaching is not found in every parallel of this story, but some variation on the theme is found in several. The Sanskrit edition is very similar to Yijing’s translation. In DN 16, the Buddha tells the monks to be mindful before the story of Āmbapāli begins, while the Buddha gives the same instruction when the Licchavi laymen approach in DĀ 2.

In T7, the Buddha tells the monks to contemplate the impurities of the body when Āmrapāli approaches, which was a traditional way of counteracting lust caused by physical beauty.

A curious detail about this version is that it says the assembly of monks numbered in the hundreds of thousands (無量百千苾芻眾). This certainly makes the whole episode look like an addition from a later era when assemblies were inflated to unbelievable sizes. This paired with the degree of variations between the parallels certainly argues for it to be a later addition. [back]
Paiṅgika Māṇava. C. 黃髮摩納婆, S. paiṅgika māṇava.

Yijing’s translation of this brahmin’s name means “yellow hair.” The S. edition reads paiṅgika māṇava, but there it is not necessarily a name. The S. would more naturally describe the brahmin rather than name him: “a student of a follower of Paiṅgya.” Paiṅgya was the name of a Vedic philosophical tradition based on the teachings of a sage by the same name. S. paiṅgika was a name for a follower of this tradition among brahmins. Yijing may have interpreted the name literally as the tawny color of rats and mice, which was a possible reading of the word. A related word was S. piṅga, which could refer to the color of turmeric (deep yellow or orange).

It’s worth noting that this brahmin had a different name in DĀ 2 that was translated as “fully satisfied” (并𩞚). It is not impossible, then, that Yijing’s text read a little differently than the S. edition. I have adopted the S. reading for my translation, though, because it seems the most likely case to me. [back]
This interlude of a brahmin praising the Buddha in Vedic fashion to the delight of the Licchavi men is not found at all in DN 16, but parallel verses are spoken by a brahmin with a different name in DĀ 2.

The Taisho 5 parallel features a brahmin with another name receiving a teaching from the Buddha before the Licchavi men invite the Buddha to a meal. In Taisho 6, a man with the same name as in DĀ 2 comes forward and speaks verses of praise.

That this element of the story doesn’t occur in DN 16 when the Theravāda tradition has frequent Vedic and Brahmanical references is also a reason to think this interlude is a later addition. [back]
This teaching of five extraordinary things about the Buddha is missing from the S. edition, but this portion of the sūtra suffered damage, and it may be missing for that reason. In DĀ 2, the Buddha teaches the Licchavis a set of five rare treasures that are very similar to these five extraordinary things. The events there mirror those here, but they story is more succinct. [back]
laid out seats and couches, put out a basin of clean water, tooth picks, and a chip. C. 敷設床席，置淨水盆、齒木、及屑, S. āsanakāni prajñapyodakamaṇiṃ pratiṣṭhāpya, P. khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā. It’s not clear to me what 屑 refers to in terms of Indian customs for preparing the site of a almsmeal, but presumably it was something used for personal hygiene after a meal, given that it follows the mention of a tooth pick (or chewing stick) meant to clean one’s teeth after eating.

The word in C. generally means a single grain of corn, dust, or a wood chip. Something small and individual is the general concept. The S. edition only mentions the preparation and placement of the food and water jug, so it does not help us here. DN 16 and DĀ 2 only mention that the food was ready. I’ve attempted to translate it literally here. [back]
Veṇuvana. C. 竹林, S. veṇugrāmaka, P. veḷuvagāmaka. Yijing’s translation of this place name was “bamboo forest,” and he indicates that it was in fact a forest by including the C. preposition 中 (“in, within, middle of”). The S. edition instead calls it veṇugrāmaka (“town of Veṇu”), where veṇu literally means “bamboo.” The P. reading in DN 16 might shed a little light on the situation: There, the town is called veḷavant or beḷavant (“full of bamboo trees” or “full of wood-apple trees”), which in compound form becomes veḷavagāmaka or beḷavagāmaka. It seems that in Yijing’s text, the name was read veṇuvana, and grāmaka was lost. The same is true in DA 2, which gives the place name as 竹林叢 (“copse of bamboo trees”), so this was not a spurious reading only in Yijing’s text. [back]
peacefully extinguished. C. 寂滅. This expression might translate a verb form of nirodha or nirvāṇa. I lean toward nirvāṇa. [back]
There is a Sanskrit edition of this story preserved in the Divyāvadāna (cf. Divine Stories, Vol. I, pp. 337-348), which was a collection of stories drawn from the Mūlasarvāstivāda Vinaya. It’s an enlarged version than this or the Waldschmidt edition that adds details not found in Yijing’s translation.

Overall, the parallel story in DN 16 is more verbose even than the Divyāvadāna version, while DĀ 2 presents a more succinct story. [back]
second-floor hall. C. 重閣堂, P. kūṭāgārasālā, S. kūṭāgāraśālā. P. and S. sources call this hall kūṭāgāra, which means an apartment or room on the second floor of a building. The C. translation usually, as here, means “second- or multi-floor hall”. This might have been intended to describe a building that is raised up on stilts and required a climb up stairs or ladders to enter. [back]
Cāpāla Shrine. C. 取弓制底. Yijing translated S. cāpāla as meaning “holding a bow” or perhaps “armed with a body” (取弓). While S. cāpa is a word for a bow, I’m not sure how he arrived at “holding” a bow. [back]
the hall of regular alms. C. 常食堂, P. upaṭṭhānasālā, S. upasthānaśālā. The parallel passage in Waldschmidt reads the same as in DN 16, which is the term for a meeting hall. Yijing translates this term to mean a hall of “regular alms” (常食). He must have understood these meeting halls as places where monks would gather to receive their daily alms from donors. I’ve not found any evidence that his text read differently than DN 16 or the Waldschmidt addition, so this must have been an interpretative issue. [back]
the village Kuṣṭha. C. 重患村, P. bhaṇḍagāma, S. kuṣṭhagrāmaka. There’s quite a bit of divergence between the various parallels on the name of the towns to which the Buddha after staying in Vaiśālī. The Sanskrit edition by Waldschmidt lists the town as kuṣṭhagrāmaka, which lit. means the “village of leprosy,” or perhaps kuṣṭha was intended to refer to a plant like snow lotus or variegated ginger. Yijing translates the town’s name as “serious trouble,” which was a synonym for “serious illness” (重病). More than likely his text read S. kuṣṭha like the Waldschmidt edition.

DN 16 and DĀ 2 both have different destinations for the Buddha as he departs from Vaiśālī for the last time (bhaṇḍagāma and “fragrance shrine” respectively). This suggests that his actual itinerary was not remembered and filled in by each tradition in its own way. [back]
the city Bhoga. C. 受用城, P. bhoganagara, S. bhoganagaraka. Yijing again translates the name of this city as “what’s gotten and used.” This was a literal reading of S. bhoga, which could mean “enjoyment, use, possession, property” and many other related things.

DN 16 and DĀ 2 both agree with the name of this city, so it must have been a point in the Buddha’s journey that was well remembered. Both DN 16 and DĀ 2 say that the Buddha passed through three more villages before arriving there, while this version of the story expands it to ten more villages without naming them. The Waldschmidt edition lists the names of eight villages between Kuṣṭha and Bhoga. [back]
The purpose of this second earthquake seems to be to signal to the audience that about three months has passed since the Buddha decided to enter nirvāṇa. It does not occur in DN 16 or DĀ 2, but this interlude is also found in the Waldschmidt edition. [back]
This introduces a section that is parallel to the eight assemblies section that follows the eight causes of earthquakes in DN 16 and DĀ 2. It’s a little intriguing that this section is not, strictly speaking, a numerical teaching like it is in DN 16 and that it occurs after the Buddha explains the causes of a second earthquake. The second earthquake does not occur in DN 16, but this section has found it’s way into DN 16, being placed after the list of eight assemblies. This also happened in DĀ 2. In DN 16, this apparently led to the addition of two more lists of eight, which did not occur in DĀ 2. [back]
This and the next section are an expanded version of the four great references in DN 16 and the four great ways of teaching in DĀ 2. Essentially, the scenarios for the inaccurate and accurate claims about the Buddha’s teaching have been doubled from two to four each. [back]
This story has some significant departures from the more familiar one found in DN 16 and DĀ 2. Cunda does not seem to be so familiar with the Buddha as he was in those versions. The Buddha does not stay in a grove owned by Cunda, and Cunda enters the story as someone who approaches to invite the Buddha to a meal after the laypeople have departed from a public teaching.

At the meal hosted by Cunda, there is nothing special about the food served to the Buddha, which breaks with other parallels of the story. Instead, the unusual event that occurs is a monk stealing a copper cup, which the Buddha ensures only Cunda notices.

The main teaching of the story happens after the meal, when the Buddha and Cunda exchange questions and answers in verse. The topic is how to distinguish between virtuous and unvirtuous ascetics as a layperson who gives them alms. This theme was perhaps suggested by the name of the village is this version of the story, which Yijing tells us in an interlineal note was Pāpā (rather than Pāvā). This name literally meant “evil, wicked.” [back]
Golden River. C. 金河, P. hiraññavatī, S. nadī hiraṇyavatī. This river is not mentioned in DN 16 until the Buddha makes his way to his final resting place between a pair of sal trees. DĀ 2 makes no mention of it. [back]
Kakustā River. C. 脚俱多河 (EMC kɪak-kɪu-ta + “river” = S. kaku(s)tā?), P. kakudhā nadī, S. nadī kukustā. The Waldschmidt Sanskrit edition reads kukustā, but Yijing’s transliteration is more likely kakustā (assuming -st- was difficult to represent and reduced to -t-). The P. forms of this river’s name are kukuṭṭhā or kakutthā, but we find instead kakudhā in DN 16. This variation is not outlandish given the general patterns of Pakrit pronunciation drift (interchangeable -t- and -d-, double consonants reduced to a single consonant, etc.).

We should note that the river that Ānanda fetches water from is not named in DN 16. Instead, it’s river where Ānanda recommends the Buddha get drinking water that’s named kakudhā. It was the hiraṇyavatī (“golden”) in Yijing’s text as well as in Waldschmidt’s. [back]
This story is significant because it was the basis for one of the faults Ānanda was charged with committing by Mahākāśyapa when the First Council was convened. It’s of interest, then, to note the different ways it is told by each tradition.

Here, the story reads in a very believable and ordinary way. Ānanda finds the water muddy and tells the Buddha that he shouldn’t drink it. The Buddha only uses it to wash up and doesn’t drink it. However, the Buddha does not complain about this or demand three times to be given a drink of water as he does in DN 16.

In DN 16, Ānanda is cast in a foolish light for insisting that drinking water be gotten at the next river, for the Buddha uses his miraculous powers to make the muddy river pure. As a result, failing to fetch drinking water was not one of Ānanda’s faults in the Theravāda account of the First Council.

DĀ 2 follows a similar storyline as DN 16. However, Ānanda does not fetch the water. Instead, a friendly yakṣa spirit fills the Buddha’s bowl with clean water. Thus, the Buddha’s thirst is satisfied by a miracle, but Ānanda is not involved in procuring it. As a result, this became one of the faults cited by Mahākāśyapa in the Dharmaguptaka Vinaya.

Turning to the Taisho No. 7 version, it includes an episode very similar to the one we find in DN 16. The Buddha insists three times that Ānanda fetch water for him, with Ānanda demurring because a merchant caravan had recently passed through the river. When Ānanda relents and goes to the river with his bowl, he finds the water is miraculously clear. He brings it back, and the Buddha drinks it.

Overall, the account found here and in the Waldschmidt edition sound the most believable. No miracles are involved, and the Buddha demonstrates the detachment and forbearing one would expect of an arhat. He simply accepts the fact that drinking water was not available, washes up, and sits mindfully. [back]
Malla prime minister named Pūrṇa. C. 壯士大臣名曰圓滿, P. pukkusa mallaputta, S. putkasa mallamahāmātra. The Waldschmidt Sanskrit edition agrees with DN 16 on this Malla’s name, which means “low born” and referred to the child of a particular combination of low caste parents. DN 16 does not give him any title, while he is a prime minister here and in Waldschmidt.

In DĀ 2, it’s doubtful that this character was named something like P. pukkusa because his name is translated as “fortunate noble” (福貴), which is the opposite meaning. He is also referred to as an “arhat’s disciple” (阿羅漢弟子), which left his status as a Buddhist or non-Buddhist ambiguous. Arhat could have been a title of respect for a non-Buddhist teacher, but the issue is not raised in DĀ 2 like it is in DN 16 and our present text. We could as easily imagine he told a story about one of the Buddha’s disciples rather than a non-Buddhist teacher.

Yijing translates this Malla prime minister’s name as “completely full” (圓滿) which is the meaning of S. pūrṇa. There are other possibilities, but pūrṇa was a common name, so I have opted for it as an educated guess. [back]
way of purification. C. 淨法, S. śauceya dharma. The Waldschmidt Sanskrit reads literally as “washing or cleansing Dharma.” I’ve translated the C. accordingly. [back]
because of the strength of my samādhi. C. 由定力故. This final phrase is not found in Waldschmidt’s edition. It instead reads like DN 16. The questioner points out the dust covering Kālāma and deduces that these ascetics have such peace of mind that they can not notice such things. Yijing’s text must have read differently given that this last detail is mentioned in the conclusion rather than by the passerby who questioned to Kālāma. [back]
inwardly aware and not listening to what was outside. C. 內覺，而不外聞. Again, this clear reference to meditative absorption is not found in Waldschmidt’s Sanskrit edition. The Buddha only reiterates that he was awake but didn’t hear the thunderclap. [back]
Kuśivatī. C. 拘奢伐底 (EMC kɪu-ʃɪă-bɪuʌt-tei = BHS kuśivatī), P. kusāvatī, S. kuśāvatī. While both DN 16 and the Waldschmidt edition read S. kuśāvatī, Yijing’s transliteration clearly reads kuśivatī. [back]
Mahāsudarśana. C. 大善見, P. mahāsudassana, S. mahāsudarśana. Yijing translates his name as “Great Good Sight.”

The story that follows is usually included in the parallels to the Parinirvāṇa Sūtra, but it was extracted and made into a separate sutta (DN 17) in the Theravāda tradition. DN 16 includes only the introduction to indicate where it was originally found. As is typical of EBT stories like this one, there are sometimes significant differences in the degree and kinds of details in the various parallels, but the basic story plot is fairly consistent across the different versions. [back]
stopped searching and investigating. C. 除去尋伺, P. vitakka vicāra, S. vitarka vicāra. This was the later Chinese translation of these two terms as they occur in the description of the four meditations.

尋 corresponds to S. vitarka (“thought, conjecture, deliberation, reflection”). In ordinary use, 尋 had several different meanings: “to inquire, to get, immediately” and a unit of length roughly equal to a fathom. I’ve translated it here as “searching,” but it could be read simply as “to get, ascertain.”

伺 corresponds to S. vicāra (“thought, investigation, examination”). 伺 could be “to inquire, seek, to wait on, waylay.” I’ve translated it here as “investigating.”

In Indian exegesis, these two terms were usually interpreted to mean an initial thought or apprehension followed a finer or lengthier investigation into that initial thought.

The most curious thing about this passage is that it refers to “stopping” or “getting rid of” (除去) searching and investigating in the first meditation. Usually both are present in the first meditation, searching stops when attaining the second meditation, and both are eliminated when the third meditation is entered. Waldschmidt’s Sanskrit text unfortunately abbreviates the description, which would have been the closest parallel. I’ve translated the passage as it stands. [back]
In the Waldschmidt edition, Mahāsudarśana meditates in four different chambers made of gold, silver, emerald, and crystal. This appears to be abbreviated here by Yijing. Yijing also seems to imply that the king moves to higher meditations (i.e., the first, second, third, and fourth) as he ascends to these chambers, but he only attains the first meditation in each case in Waldschmidt. This detail, the attainment of the first or higher meditations, differs in the various parallels. For example, both DĀ 2 and DN 17 depicts the king as passing through all four levels of meditation. So it is possible that Yijing’s text disagreed with the Waldschmidt version. [back]
Makuṭabandhana Shrine. C. 繫冠制底, S. makuṭabandhana caitya. This shrine isn’t found in DN 16’s list of shrines, and DĀ 2 does not provide a list. The Sanskrit equivalent is found both in the Waldschmidt edition and also in the Divyāvadāna (No. 17). Yijing translates the name to Chinese as “Tied Cap Caitya.” The Sanskrit means something like “Tied Crest Shrine.” [back]
Place Where the Sages Fell. C. 仙人墮處, S. ṛṣipatana. There were at least three interpretations of this place name, so I have translated the one Yijing provides. The other two were the “Dwelling Place of Sages” and the “Place Where the Sage Taught.”

These interpretations are attested in different Chinese and Tibetan sources that translate the place name, and these interpretations were backed by stories. This interpretation refers to a story about a group of sages who were flying over the forest when they saw a group of beautiful women. Desire entered their minds, and they lost their ability to fly, falling out of the air. [back]
This story is not found in the Waldschmidt edition. It does, however, have a parallel. The Story of Subhadra the Mendicant found in the Karmaśataka (“the hundred deeds”) contains the same basic material as this and the next story about Subhadra. An English translation from Tibetan is available at the 84.000 translation project (Toh 340, Part 6). The narrative there interleaves the two stories about Supriya and Subhadra, while here they are told separately: first the story of Supriya, and then the story about Subhadra. The two parallel texts also differ in details enough to indicate they come down to us from different traditions. [back]
As we shall see, the bodhisattva in this story is Gautama. The story about his past is told to establish the reason the Buddha decided to liberate Supriya before entering nirvāṇa.

This description of the bodhisattva entering his mother’s womb is repeated in several passages of Yijing’s translation of the Mūlasarvāstivāda Vinaya. Some of them list the five criteria, but none specify the three purities. The five criteria are the ancestral lineage, the era, the region, the nearest clan, and the mother’s lineage. My guess is that the three purities refer either to being pure in body, speech, and mind, or to the description of his mother’s purity in the Mahāvadāna Sūtra (following the precepts, having no sexual desire, etc.). [back]
This passage is confusing because of omitted context. In the Karmaśataka version of the story, Subhadra’s followers had come to the pair of sal trees to collect his remains after he passed away. A disagreement then arose as to whether he was a follower of their religion or the Buddha’s teaching when he attained nirvāṇa. In this telling of the story, the reader would naturally assume that the monks instead encountered his followers in the city.

Yijing’s translation of this passage is also hard to understand because there’s no hint that they are attempting to take Subhadra’s body away aside from the use of verbs “take and leave” (持去) and “lift up” (舉) without explicit objects. I have added more context by supplying the understood pronouns in my translation. The context of Subhadra’s followers wanting to collect his remains and conduct a funeral becomes clear as the story continues, but in the Tibetan version it’s clear from the start.

The frustrations that Subhadra’s followers suffer in their attempts echo the gods preventing the Mallas from conducting the funeral for the Buddha before Mahākāśyapa arrived. Presumably the same thing happens here: The gods do not think they should be the ones to conduct the funeral because Subhadra had converted to the Buddha’s teaching. [back]
Versions of the next three stories about Subhadra occur in the Karmaśataka, but they are in reverse order (i.e., the story about Aśoka is first, the story of Brahmadatta’s horse is next, and then the story about the deer king). There is also a fourth story in the Karmaśataka about the Buddha Krakucchanda having had five hundred disciples who all entered parinirvāṇa before him. After these four stories about Subhadra’s past lives, the Buddha also tells two stories about Supriya’s past lives. The Tibetan parallel must be a later retelling of the same material with some additions added. The reciters of these two parallels apparently recalled the stories in reverse order. [back]
The preceding material from the story of Supriya to here is absent from the Waldschmidt edition, except for the shorter story of Subhadra arriving for a teaching and entering nirvāṇa. This instruction about ordaining ascetics from other religions occurs immediately after Subhadra’s nirvāṇa. [back]
This interlineal note, presumably added by Yijing, point out a difference with another version of the sūtra, but he only indicated which it was by referring to it as “western.” He may have been referring to the Sarvāstivādins from Kashmir, who were to the west of Mathurā where the Mūlasarvāstivādins seemed to have had their center of gravity. He may have also meant Central Asia in general, which was to the West of China. We can only guess at what he meant from the information provided here in the note. [back]
physical remains. C. 舍利, P. sarīra, S. śarīra. Yijing transliterates this word throughout his translation. It literally means a person’s physical body, particularly their corpse or the bones that remain after a cremation. As such, the word is much more specific to the physical body than more common Indic words like kāya, which are often more abstract in meaning. I’ve translated his transliteration as “physical remains” or just “remains.” [back]
Cunda. C. 難陀, S. mahācunda. The C. has an alternate reading that changes 難陀 to 准陀, which changes the transliteration from S. nanda to cunda. The Waldschmidt edition confirms this, listing mahācunda as the second of the four disciples. I’ve adopted the alternate reading in my translation. [back]
This verse has a parallel in the Waldschmidt edition, but the two versions differ in a couple significant details. The Sanskrit counterpart to Yijing’s 妙體 (“marvelous body”) is kāyaratna (“jewel of a body”). Also, the Sanskrit verse says that the Tathāgata returns to the Brahma world, while Yijing’s version has his destination as 圓寂 (“perfect peace”). Yijing’s term likely refers to parinirvāṇa, but it’s hard to reconcile the Waldschmidt verse with that interpretation.

Line 2 of the Waldschmidt verse mentions five hundred sheets of cloth that wrapped the body, while Yijing’s second line appears to juxtapose the Buddha’s physical “leftover body” (餘身) with his marvelous body.

Lines 3 and 4 of both versions match each other well, however, making reference to the miracle of the innermost and outermost sheets of cloth surviving the cremation. This would likely be a metaphor for the Buddha’s marvelous body entering nirvāṇa (the innermost) and the relics leftover from his physical body (the outermost).

I should note that, while I’ve opted to translate 體 as a synonym of 身 (i.e., both as “body”), it would be natural to a native Chinese reader to read it to mean “essence” or “substance.” This is challenging to fit into the traditional Buddhist dislike of essentialism, but Yijing’s verse does set up this juxtaposition of spiritual vs. physical forms. It is an indication that Mūlasarvāstivādins did not regard nirvāṇa as non-existence, but rather they viewed it as an escape from this existence. For it to be an escape, someone must escape to it, even if that “someone” was as impossible to define as the “place” to which they escape, neither being a form of existence as we know it here. [back]
the Śākyans from the towns of Calaka, Bulaka, Ārāma, Viṣṇu, and the city Kapilavastu as well as the Licchavis of Vaiśālī … King Ajātaśatru of Magadha … . C. 遮洛迦邑、部魯迦邑、阿羅摩邑、吠率奴邑、劫比羅城諸釋迦子、薜舍離栗㚲毘子⋯摩伽陀國未生怨王, P. rājā māgadho ajātasattu vedehiputto … vesālikā licchavī … kapilavatthuvāsī sakyā … allakappakā bulayo … rāmagāmakā koḷiyā … veṭṭhadīpako brāhmaṇo … pāveyyakā mallā, S. pāpīyakā mallāś calakalpakā bulakā viṣṇudvīpīyakā brāhmaṇā rāmagr)āmīyakāḥ krauḍyā vai(śālakā licchavayaḥ kāpilavāstavyāḥ śākyāḥ kuśinagarīm upasaṃkrāntā yena śarīrapūjā śarīrabhāgasyāharaṇāya.

These parallel lists of the towns that brought armies to Kuśinagarī to demand the Buddha’s relics vary somewhat, and some of the variations look like phonetic corruptions. To give an example, P. veṭṭhadīpa became S. viṣṇudvīpīya in the Waldschmidt edition, and simply 吠率奴邑 (viṣṇu grāmaka) in Yijing’s translation. The P. form of S. viṣṇu would be veṇhu, not veṭṭha. That it was a brahmin town might explain a change of this name to viṣṇu. On the other hand, veṭṭhadīpa only occurs in this DN 16 passage, while a variant spelling (veṭhadīpa) occurs in the Buddhavaṁsa list of the same towns. This place-name was clearly obscure to later Buddhists and liable to these types of corruption. [back]
Droṇa. C. 突路拏, P. doṇa, S. dhūmrasagotra brāhmaṇa

Here, Yijing’s text agrees with DN 16, while the Waldschmidt edition has instead a brahmin of the Dhūmrasa lineage. The name droṇa literally meant “bucket” and was also a measure of volume, which seems symbolic given his role in the story as the one who puts the Buddha’s remains into a vase and divides them up.

S. dhūmra, on the other hand, can mean “smoky, dark-red, camel, incense, a type of gourd, or gray.” The name might have been intended to refer to the grayish color and smokiness of the ashes after the cremation. [back]
In the Waldschmidt edition, he is called pippalāyana māṇava (“the brahmin student from Pippala”), and his town was called pippalavatī. Yijing’s translation reads 摩納婆名畢鉢羅 (“the brahmin student named Pippala”), and his town 畢鉢羅處 (“Pippala’s abode”). I’ve preserved Yijing’s translation of his name but adopted the Sanskrit for his town. [back]
Yijing translates this measurement as one 碩 and six 斗. During the Tang era in China, a 斗 was equivalent to about six liters of dry weight, and a 碩 was ten 斗. This comes to 16 斗, or 96 metric liters. This passage has no parallel in the Sanskrit edition, so I am not sure which Indian unit of measurement Yijing had translated. It was not unprecedented to give a precise measurement for the Buddha’s remains, however. DĀ 2 claims that his remains were a single 石 in weight, which was another term for a 碩, or ten 斗. [back]
This would have happened over a century after the events of the Buddha’s passing away. [back]

Translator: Charles Patton

Last Revised: 11 October 2026

Dharma Pearls

Translating Classical Buddhism to Modern English

The Great Parinirvāṇa

An Excerpt from
the Kṣudrakavastu of the Mūlasarvāstivāda Vinaya
(fascicles 36-39)

Notes

The Great Parinirvāṇa

An Excerpt fromthe Kṣudrakavastu of the Mūlasarvāstivāda Vinaya(fascicles 36-39)

Notes

An Excerpt from
the Kṣudrakavastu of the Mūlasarvāstivāda Vinaya
(fascicles 36-39)