Chinese
于是宣说了守护比丘戒的利益，之后前往了声音城。在那里，听说早些年发生了大饥荒，很多居士，比如嘎达嘎等都去世了，比丘们就问那些去世的人会转生到哪里呢？佛说，居士嘎达嘎因为是不还者，所以会转生到色界，然后获得涅槃。另外三百个居士是不还者，五百个是入流者。你们这样向如来说去世了去世了，是很不合适的，因为有生就有死，这没什么可奇怪的。这样宣说了缘起顺生和缘起逆生之后，通过了知正法之镜而生起信心，以及宣说了令圣者欢喜的两种戒律之后，就前往了广严城（约公元前6世纪，今印度比哈尔邦北部），住在芒果守护者的园林里。在那里，芒果守护者来了，离车族人也来了，婆罗门金黄色献上了五百件袈裟。佛陀降临世间，世间会出现五种非常稀有的法，即：说法，恭敬地听法，听后欢喜，依教奉行，以及分别领悟甚深之义。这之前的内容和之前一样。第一百一十一个，在鹿野苑的开示是：之后前往光明城，住在娑罗树园林里。当时发生了大饥荒，比丘们依靠着关系亲密的熟人，世尊的病情也十分严重等等，这些和之前一样。当时佛陀心想，现在僧团涣散，不是涅槃的时候，我要通过精勤来抑制我这唯一的感受，并且现前安住在无相三摩地中。这样想之后，就这样做了，所以更加康复了。阿难陀祈请道：世尊您被重病缠身，我像中了毒箭一样，方向也迷失了，正法也被抛弃了。我希望您为了僧团的缘故，稍微赐予一些遗教，在此之前不要涅槃。佛说：阿难陀，如果僧团认为我是他们的，他们要依靠我，那么
English
Then, having spoken of the benefits of upholding the monastic precepts for the monks, he went to the city of Sound. There, having heard that a great famine had occurred in that year, and that many lay practitioners, such as Kataka, had passed away, the monks asked where those who had passed away would be reborn. The Buddha said, "The lay practitioner Kataka, being a non-returner, will be reborn in the Form Realm and will attain Nirvana. Furthermore, three hundred other lay practitioners are non-returners, and five hundred are stream-enterers. It is inappropriate for you to say to the Tathagata, 'They have passed away, they have passed away,' because where there is birth, there is death, and that is not so surprising." Having thus spoken of the arising and cessation of dependent origination, and having generated faith through knowing the mirror of the Dharma, and having spoken of the two precepts that please the noble ones, he went to Vaishali (approximately 6th century BCE, now in northern Bihar, India) and stayed in the mango grove of Amra. There, Amra, the mango guardian, came, and the Licchavis also came, and the Brahmin Serkya offered five hundred upper garments. When the Buddha comes into the world, five very rare dharmas will appear in the world: teaching the Dharma, listening with reverence, rejoicing upon hearing it, practicing accordingly, and individually understanding the profound meaning. The content up to this point is the same as before. The one hundred and eleventh, the teaching in the Deer Park, is: Then he went to the city of Light and stayed in the Shapa tree grove. At that time, there was a great famine, and the monks relied on close and familiar acquaintances, and the Blessed One's illness was very severe, etc., which was the same as before. Then the Buddha thought, "Now that the Sangha is scattered, it is not the time to enter Nirvana. I must restrain this single feeling of mine through diligence, and manifestly abide in the signless Samadhi." Having thought thus, he did so, and thus became even more healthy. Ananda requested: "O Tathagata, you are afflicted with a severe illness, and I am like one struck by a poisoned arrow, my direction is lost, and the Dharma is abandoned. I hope that you will grant some final instructions for the sake of the Sangha, and not enter Nirvana before then." The Buddha said: "Ananda, if the Sangha thinks that I am theirs, and that they should rely on me, then
Chinese
纵然我稍微说些遗嘱，但我并没有那样的想法，要立什么遗嘱呢？我经常习惯的菩提道次第三十七支，已经反复说过了。阿难陀，我老朽了，要依靠别人才能活下去。你不要悲伤。有为法哪里有不坏灭的，没有这样的道理。阿难陀，因此，应当自己做自己的救护，自己做自己的依处，自己做自己的洲渚，寻求以法为救护，不要寻求其他的救护，这样说。第一百一十二个故事是财物的故事：此后，世尊住在广严城猕猴池边的重阁讲堂。当时，广严城有四位有福德的人，即家主财物、财物的妻子、财物的儿子和财物的儿媳。当时，离车子们制定了法律：我们每个人供养佛陀及其僧团斋饭，如果后面的供养了，前面的就得不到，所以要由僧团一起供养，不能由一个人供养。当时，财物没有听到制定的法律，迎请佛陀及其僧团应供，佛陀答应了。随即，离车子僧团禀告说：世尊，您答应了。佛说：止住的儿子们，明天财物已经迎请了。其中有些人说：财物违背了僧团的法律。有些人说：他没有听到法律。有些人说：他是殊胜的人，让他供养斋饭吧！说完就离开了。第二天早上，阿难陀起身，到那里从东门进入，没有人准备，就说：世尊和僧团应请，住在狭小的地方吗？他们说：东门这边没有，从南门进入吧！于是从东门出来，从南门进入，看到像天人的食物一样非常多的食物准备好了，感到非常惊讶。在那里，佛陀和僧团接受供养，听闻佛法。第二天，财物的妻子请求供养斋饭，佛陀答应了。第二天早上，阿难陀从南门进入，没有准备等等，和之前一样。从东门进入，进入后和之前一样。
English
Even though I might say a few words of testament, I do not have such thoughts, what testament should I give? The thirty-seven branches of the Bodhi Path that I have always been accustomed to have already been repeatedly spoken. Ananda, I am old and decrepit, and I must rely on others to live. Do not be sad. Where is there impermanence in conditioned phenomena, there is no such reason. Ananda, therefore, one should make oneself one's own protector, make oneself one's own refuge, make oneself one's own island, and seek refuge in the Dharma, not seek other refuge, so it is said. The one hundred and twelfth story is the story of wealth: After that, the Blessed One resided in the multi-storied house by the Monkey Pond in Vaishali. At that time, there were four virtuous people in Vaishali, namely the householder Wealth, Wealth's wife, Wealth's son, and Wealth's daughter-in-law. At that time, the Licchavis made a law: If each of us offers alms to the Buddha and his Sangha, those who come later will not receive it, so the Sangha must offer it together, not just one person. At that time, Wealth had not heard of the law, and invited the Buddha and his Sangha to a meal, and the Buddha agreed. Immediately, the Licchavi Sangha reported: Blessed One, you have agreed. The Buddha said: Sons of the Steadfast, Wealth has already invited you tomorrow. Some of them said: Wealth has violated the law of the Sangha. Others said: He has not heard the law. Some said: He is a superior person, let him offer the meal! After saying that, they left. The next morning, Ananda got up and went there, entering from the east gate, and no one was preparing, so he said: Are the Blessed One and the Sangha invited and staying in a small place? They said: There is no east gate here, enter from the south gate! So he came out of the east gate and entered from the south gate, and saw that a great deal of food, like the food of the gods, had been prepared, and he was very surprised. There, the Buddha and the Sangha accepted the offerings and listened to the Dharma. The next day, Wealth's wife requested to offer a meal, and the Buddha agreed. The next morning, Ananda entered from the south gate, and there was no preparation, etc., as before. Enter from the east gate, and after entering, it was the same as before.
Chinese
如前布置圆满等同于前述。第三天，由财主的儿子迎请。首先，根嘎沃（阿难）从东门进入。然后从西门进入等等，与之前相同。第四天，由财主的儿媳迎请。首先，根嘎沃（阿难）从西门进入。然后从北门进入等等，与之前相同。当时，对于之后的那些日子，扬巴坚（广严城）的僧众也请求迎请时，（佛陀）仅仅应允了那些已经迎请并接受邀请的人。第四天的时候，导师（佛陀）与眷属安坐在铺设好的座位上时，扬巴坚（广严城）的所有离车子都聚集在他的门前，说道：难道只有财主一人有财富吗？我们没有供养佛陀的机会。现在，世尊与眷属一旦从这家离开，我们每个人都要拆下这家的每一块石头，拆毁这所房子。之后，世尊对财主说：扬巴坚（广严城）的人们聚集在门前，你去请求宽恕吧。他出来请求宽恕时，（他们）说：难道只有你一人有财富吗？我们没有得到机会。他回答说：你们没有听到僧团的规定吗？请宽恕我。他们也因此宽恕了他。之后，扬巴坚（广严城）的人们被邀请进入室内，看到了财主的座位和食物等供养品，都是如同天物般特别的物品，感到非常惊讶，赞叹道：拥有如此财富，只有你才适合供养佛陀饮食。财主将珍宝分发给那些扬巴坚（广严城）的人们时，在他们没有拿取之前，导师（佛陀）说：拿吧。当他们拿取时，所拿取的珍宝是什么颜色，人们的肤色也显现出同样的颜色。之后，世尊宣讲佛法，使财主、财主的妻子、儿子和儿媳等无数众生安住于真谛之中。第一百一十三，舍弃寿命的行持：在那之后，离车子们也以供养来如实地供养。使无数众生确定进入三种菩提，当时
English
The arrangement of perfection, etc., was the same as before. On the third day, the son of the wealthy one invited him. Kungawo (Ananda) first entered through the east gate. Then he entered through the west gate, etc., the same as before. On the fourth day, the daughter-in-law of the wealthy one invited him. Kungawo (Ananda) first entered through the west gate. Then he entered through the north gate, etc., the same as before. At that time, when the assembly of Yangpachen (Vaishali) also requested to invite him on those later days, he only agreed to those who had already invited him and accepted the invitation. On the occasion of the fourth day, when the Teacher (Buddha) and his retinue were seated on the prepared seats, all the Licchavis of Yangpachen (Vaishali) gathered at his door and said: Does only the wealthy one have wealth? We have no opportunity to offer to the Buddha. Now, once the Bhagavan and his retinue have left this house, each of us will dismantle each stone of this house and destroy it. Then, the Bhagavan said to the wealthy one: The people of Yangpachen (Vaishali) are gathered at the door, go and ask for forgiveness. When he came out and asked for forgiveness, (they) said: Do only you have wealth? We do not get an opportunity. He replied: Have you not heard the rules of the Sangha? Please forgive me. They also forgave him for that reason. Then, when the people of Yangpachen (Vaishali) were invited inside, they saw the seats and food of the wealthy one, etc., and the offerings, which were special items like divine objects, and were very surprised, praising him: Having such wealth, only you are worthy to offer food to the Buddha. When the wealthy one gave jewels to those people of Yangpachen (Vaishali), before they took them, the Teacher (Buddha) said: Take them. When they took them, whatever color the jewel they took was, the color of the people's skin also appeared to be the same color. Then, the Bhagavan taught the Dharma and established the wealthy one, the wealthy one's wife, son, daughter-in-law, etc., and countless beings in the truth. One hundred and thirteenth, abandoning the activities of life: After that, the Licchavis also offered with offerings in truth. He made countless beings certain to enter the three Bodhis, at the time
Chinese
一次，世尊行乞后，坐在一棵树下，说道：阿难陀，人们都珍爱生命，无论何人，只要依仗四神足（藏文：རྫུ་འཕྲུལ་གྱི་རྐང་པ་བཞི་，梵文天城体：चतुरृद्धिपाद，梵文罗马拟音：catuṛddhipāda，汉语字面意思：四神通足）并且多次修习，如果愿意，可以住世一劫或超过一劫。如来也依仗四神足并且多次修习，如果愿意，也可以住世一劫或超过一劫。这样说的时候，阿难陀没有祈请。说了两次三次也没有祈请。世尊心想：这一定是魔障所蔽。于是对阿难陀说：为了我们两个不争吵，我住在这里，你到另一棵树下吧。之后，阿难陀到另一棵树下去了。世尊在那棵树下以午间的行仪安住时，恶魔波旬来了，说道：尊者，您以前成佛的时候，我曾请求您入灭。您说：我还没有向四众弟子展示清净的梵行，还没有让天人和人类广为知晓，所以不会入灭。现在已经这样了，入灭的时机到了。世尊说道：恶魔，你不要太放肆。如来将在三个月后入灭。当时，恶魔欢喜地隐没了。之后，世尊舍弃了寿命的行，加持了存活的行。当时，大地震动，星辰陨落，四方燃烧，天鼓鸣响。当时，阿难陀询问地震的原因，世尊说了八个原因：风界扰动，有神通者观想地小水大，菩萨入胎，出生，成佛，转法轮，舍弃寿命的行，以及入灭。阿难陀生起疑惑，问道：世尊您没有舍弃寿命的行吧？世尊回答说：正是如此。之后，阿难陀祈请世尊住世一劫或超过一劫。世尊说道：阿难陀，这是你的过失。我说了三次，你都被魔障所蔽，什么也没说。
English
Once, the Blessed One, having finished his alms round, sat under a tree and said: "Ananda, beings cherish life. Whoever relies on the four supports of magical power (Tibetan: རྫུ་འཕྲུལ་གྱི་རྐང་པ་བཞི་, Sanskrit Devanagari: चतुरृद्धिपाद, Sanskrit Romanization: catuṛddhipāda, literal Chinese meaning: four supernatural feet) and cultivates them repeatedly, if they wish, can remain for a kalpa or even longer. The Thus-Gone-One also relies on the four supports of magical power and cultivates them repeatedly, so if he wishes, he can remain for a kalpa or even longer." When he said this, Ananda did not request. Even when he said it two or three times, he did not request. The Blessed One thought: "This must be obscured by Mara." Then he said to Ananda: "So that the two of us do not quarrel, I will stay here, and you go to another tree." After that, Ananda went to another tree. While the Blessed One was staying under that tree with the conduct of the midday, the evil Mara came and said: "Venerable one, when you attained enlightenment in the past, I requested you to pass into nirvana. You said: 'I have not yet shown the pure conduct to the fourfold assembly, and I have not yet made it widely known to gods and humans, so I will not pass into nirvana.' Now that it has happened, the time has come to pass into nirvana." The Blessed One said: "Evil one, do not be so presumptuous. The Thus-Gone-One will pass away in three months." Then that Mara rejoiced and disappeared. After that, the Blessed One relinquished the life-sustaining formation and blessed the life-supporting formation. At that time, the earth shook, meteors fell, the directions blazed, and the drums of the gods sounded. Then Ananda asked about the cause of the earthquake, and the Blessed One spoke of eight causes: the disturbance of the wind element, those with magical powers contemplating earth as small and water as large, a bodhisattva entering the womb, being born, attaining enlightenment, turning the wheel of Dharma, relinquishing the life-sustaining formation, and passing into nirvana. Ananda became doubtful and asked: "Blessed One, have you not relinquished the life-sustaining formation?" The Blessed One replied: "It is so." After that, Ananda requested the Blessed One to remain for a kalpa or even longer. The Blessed One said: "Ananda, this is your fault. I spoke three times, but you were obscured by Mara and said nothing."