Chinese
现在已经对欲界之主作出了承诺，因此没有如来宣说二谛之处。然后召集所有比丘，（说道：）既然一切有为法都是无常的，那么就应当把握对今生来世有益和安乐的事物。那是什么呢？就是三十七道品。第一百一十四，前往草地，然后从右侧观看广严城（Vaisali），回头眺望，说道：“这是最后一次观看广严城了。”并向比丘们宣说了三学之教诲。然后依次前往茹塔村、杜姆巴村、阿姆拉村、詹布村、日格村、舒尔瓦村、隆索村和玛拉村这八个城市，住在隆索村北面的沙拉树林中。在那里也发生了地震、流星坠落、方位词，诸天击鼓等现象，询问原因后，宣说了之前的八种原因中的前两种和后三种，共五种原因。然后对比丘们说：“如果符合经藏，符合律藏，不违背法性，那就是法；如果与此相悖，那就不是法。”并开示了黑品和大法品，（佛陀）告诫比丘们应当依靠经藏的究竟意义，不要依靠个人。然后前往玛拉村的游乐园，住在萨帕村的扎鲁卡的树林中。那个地方的人们来到导师面前，导师为他们开示佛法，使他们感到高兴。人们离开后，铁匠之子纯陀邀请世尊和僧众明天前来应供。第二天，世尊和僧众前去，坐在铺设好的座位上。当从铁钵中食用大米时，一个具有罪恶比丘偷走了铁钵，藏在僧裙里，导师看到了，也让铁匠之子纯陀知道了。应供完毕后，纯陀请求成为比丘，（佛陀）开示道：有四种比丘，没有第五种。以道胜者与道示者，以道为生与道毁者，知晓此理后，我为你宣说。等等。
English
Now that a commitment has been made to the lord of desire, there is no place where the Tathagata speaks of the two truths. Then, having gathered all the monks, (he said:) Since all conditioned phenomena are impermanent, one should grasp that which is beneficial and happy for this life and the next. What is that? It is the thirty-seven factors of enlightenment. One hundred and fourteenth, proceeding to the grassland, then looking at the city of Vaisali from the right side and looking back, he said, "This is the last time to look at Vaisali." And he taught the monks the teachings of the three trainings. Then, in order, he went to the eight cities of Ruta Village, Dumba Village, Amra Village, Jambhu Village, Rig Village, Shurva Village, Longso Village, and Malla Village, and stayed in the Shala tree forest north of Longso Village. There, too, there were earthquakes, falling stars, directional terms, and the gods beating drums. When asked about the cause, he explained the first two and the last three of the previous eight causes, for a total of five causes. Then he said to the monks, "If it conforms to the sutras, conforms to the Vinaya, and does not contradict the nature of Dharma, then it is Dharma; if it contradicts this, then it is not Dharma." And he taught the Black Chapter and the Great Dharma Chapter, (the Buddha) admonished the monks to rely on the ultimate meaning of the sutras and not to rely on individuals. Then he went to the amusement park of Malla Village and stayed in the Zaluka forest of Sapa Village. The people of that place came to the Teacher, and the Teacher taught them the Dharma, making them happy. After the people left, the blacksmith's son Chunda invited the Blessed One and the Sangha to come for alms the next day. The next day, the Blessed One and the Sangha went and sat on the prepared seats. When eating rice from an iron bowl, a sinful monk stole the iron bowl and hid it in his robe. The Teacher saw it and also made the blacksmith's son Chunda aware of it. After the alms were finished, Chunda requested to become a monk, (the Buddha) taught: There are four kinds of monks, there is no fifth. The one who conquers by the path and the one who shows the path, the one who lives by the path and the one who destroys the path, knowing this truth, I declare it to you. And so on.
Chinese
做了详细的回答。然后，世尊前往草城（Kushinagar）的游乐园，到达罪恶者和希连河（Hiranyavati River）之间的地带，感到背部不适，便将袈裟垫在头下。将僧衣叠成四层，以休息的姿势躺下，对阿难说：“取水来！我要用来饮用和涂抹身体。”阿难前往卡库塔河（Kakuttha River）边，看到五百辆车渡河，水变得非常浑浊。没有找到其他干净的水，便用钵取了水，说：“用这水给世尊洗脚和漱口。离这里不远就是希连河，可以用那里的水洗身和擦拭颈部。”用那水漱口洗脚后，世尊身体康复，结跏趺坐，端身正坐。当时，属于巨人之类的大鼻子巨人，名叫勇猛，他信仰长空派的梵行，听到世尊的伟大之处，比长空派的洁净之法更胜一筹，生起极大的信心，向世尊献上两件金色的新布衣，并承诺说：“我将为导师和僧团提供供养。”将布衣的边缘剪掉后，立即穿在世尊身上。世尊的肤色比以前更加明亮、更加鲜艳、更加光彩照人。阿难说：“我做了二十多年的侍者，从未见过如此明亮的肤色，这是什么原因呢？”世尊说：“在菩萨证得圆满正觉的夜晚，以及如来般涅槃的夜晚，肤色会变得更加明亮。”之后，世尊又前往希连河边沐浴。渡过希连河后，穿上单层僧衣，晾干身体，坐下后对阿难说：“铁匠之子纯陀（Cunda）认为，如来接受了他最后的供养后涅槃，你没有得到好处，而是得到了坏处，他对此感到后悔。”你
English
He gave a detailed answer. Then, the Blessed One went to the pleasure garden of the city of Kushinagar, and when he arrived at the area between the sinful one and the Hiranyavati River, he felt discomfort in his back, so he placed his robe under his head. He folded his upper garment into four layers and lay down in a resting posture, and said to Ananda, "Bring water! I will use it for drinking and anointing my body." When Ananda went to the bank of the Kakuttha River, he saw that five hundred carts had crossed the river, making the water very muddy. Unable to find any other clear water, he took water from his bowl and said, "Use this water to cool your feet and rinse your mouth. Not far from here is the Hiranyavati River, and you can use the water there to bathe your body and anoint your neck." After rinsing his mouth and washing his feet with the water, the Blessed One's body recovered, and he sat in the lotus position, straightening his body and sitting upright. At that time, a large-nosed giant belonging to the class of giants, named Yunga, who was devoted to the pure conduct of the Long Flyers, heard of the greatness of the Blessed One, and understood that the Dharma of the Buddha was superior to the pure practices of the Long Flyers. With great faith, he offered the Blessed One a pair of new golden-colored cloth garments, and promised, "I will make offerings to the Teacher and the Sangha." After cutting off the edges of the cloth, he immediately put it on the Blessed One's body. Immediately, the color of the Blessed One's body became brighter, more radiant, and more luminous than before. Ananda said, "I have been an attendant for more than twenty years, and I have never seen such a bright complexion. What is the reason for this?" The Blessed One said, "On the night when a Bodhisattva attains perfect enlightenment, and on the night when a Tathagata passes into complete Nirvana, the complexion becomes brighter than usual." Then, he went again to the bank of the Hiranyavati River and bathed. After crossing the Hiranyavati, he put on a single robe, dried his body, and sat down, saying to Ananda, "Cunda, the son of the blacksmith, thinks that the Tathagata passed into Nirvana after receiving his last alms, and that you have not gained merit but have gained demerit, and he is regretting this." You
Chinese
在两个地方需要消除后悔，在哪里接受供养而证悟成佛，以及在哪里接受供养而入灭，这两者的果报是相同的，会成为具有寿命、容貌、力量、享受、善趣、富裕和眷属的功业，应该这样说。如是说后，阿难陀也消除了后悔。之后，世尊在拘尸那揭罗国的游乐田野草地道路的一半时，也感到背部不适，为了休息而如前一样躺下，对阿难陀说诵说菩提之支分。他也说了。说精进了吗？回答说：说了。于是世尊讲述了精进的功德，然后结跏趺坐而坐。那时，另一位比丘也讲述了听法的功德。第一百一十五个是前往草地的行为：之后，世尊前往拘尸那揭罗城，在靠近拘尸那揭罗的巨人之村的双娑罗树林中，在双娑罗树之间放置床座，头朝北。今晚半夜我将入灭。阿难陀也那样做了。如来在那里右胁而卧，足上叠足，作光明之想、忆念、正知和入灭之想。在那里，阿难陀非常不悦，真实地赞叹道。阿难陀禀告说：世尊，舍弃六大城市，为何要在如此恶劣的托舒小城入灭呢？世尊说：不要称此为恶劣之城，讲述了鸠尸王和善见王等的故事后说，从双娑罗树林到巨人头饰的佛塔之间，方圆十二由旬的地方，我曾经六次取舍转轮王的身体，第七次是现在的这个，第八次是没有舍弃之处了。那时，具戒比丘坐在世尊的面前。喂，比丘，不要坐在我的面前，走开！这样命令后，就离开了。那也
English
In two places, regret needs to be eliminated: where one receives alms and attains enlightenment, and where one receives alms and passes into nirvana. The results of these two are the same: one will become endowed with longevity, beauty, strength, enjoyment, happy rebirths, wealth, and retinue. You should say this. Having said this, Ananda also eliminated his regret. Then, the Blessed One, in the middle of the road through the pleasure fields and grassy lands of the land of the Mallas, also felt discomfort in his back. In order to rest, he lay down as before and said to Ananda, "Recite the limbs of enlightenment." And he recited them. "Did you speak of diligence?" He replied, "I did." Then the Blessed One spoke of the greatness of diligence and sat in the lotus position. At that time, another monk also spoke of the greatness of listening to the Dharma. The one hundred and fifteenth act is the act of going to the grassy land: Then, the Blessed One went to the city of Kushinagar and, near the village of the Mallas of Kushinagar, went to the grove of twin Sala trees. Between the twin Sala trees, he placed a bed with his head pointing north. "Tonight, at midnight, I will pass into nirvana." Ananda did as he was told. The Thus-Gone One lay down there on his right side, foot upon foot, with the thought of light, mindfulness, awareness, and the thought of passing into nirvana. There, Ananda became very unhappy and praised him truthfully. Ananda reported, "Blessed One, having abandoned six great cities, why do you pass into nirvana in this small, wretched town of Tosha?" The Blessed One said, "Do not call this a wretched town." After telling the stories of King Kusha and King Sudarshana, he said, "In this place, twelve leagues around, from the grove of twin Sala trees to the stupa with the Malla headdress, I have previously taken and abandoned six bodies of a universal monarch. The seventh is this present one, and the eighth has no place to be abandoned." At that time, the monk Subhadda was sitting in front of the Blessed One. "Hey, monk, do not sit in front of me, go away!" Having been commanded in this way, he left. That also
Chinese
由于那位比丘的光辉，天神们无法到达那里，因为佛陀出现是稀有的，今晚要入灭的话，因为他在眼前，为了供养我们无法前往，这是为了遣除天神们所说的话。那里方圆十二由旬没有被天神遍布的地方，连插木棍的地方也没有空隙。之后，具寿阿难陀请问应如何对导师的遗体进行供养，世尊以问答的方式详细讲述了如何像处理转轮王的遗体一样进行处理。又对阿难陀说：草地上的巨人们，导师虽然在我们的附近入灭，但是因为没有人邀请我们，所以无法进行侍奉，之后会后悔并争吵起来，你前去邀请他们，说如来今晚中夜时分将入灭，你们该做什么就做什么吧。阿难陀也照做了，草地上的巨人们带着各自的子女和妻子等亲属眷属来到如来面前，为了瞻仰仪容和进行侍奉。世尊以符合他们各自心意的佛法使他们感到满足。对于那些想要皈依和受持五戒的巨人们，世尊指示阿难陀，让他们受居士戒。得知如果一个一个地授予戒律无法完成，于是请示佛陀，佛陀开许，于是五百个巨人同时受了居士戒。第一百一十六个故事是调伏乐欢。之后，世尊心想：现在为了调伏所化，还剩下两个，即乐欢和乐善。自在外道乐善容易调伏，因为他致力于调伏自心，但是乾闼婆之王乐欢难以调伏，声闻弟子能调伏的是佛陀所化的，佛陀所化的不是声闻弟子所能调伏的，我涅槃之后，乐欢将无法被其他人调伏。乾闼婆之王乐欢是帝释天的朋友，从菩萨进入母胎开始，直到最后的卧榻
English
Because of the glory of that monk, the gods could not reach there, because the appearance of the Buddha is rare, and if he passes away tonight, because he is in front of us, we cannot go to make offerings, this was to dispel the words spoken by the gods. There, within a radius of twelve yojanas, there was no place not covered by the gods, not even a space to insert a stick. Then, Venerable Ananda asked how to make offerings to the Teacher's relics. The Blessed One explained in detail in the form of questions and answers how to treat the relics of a Chakravartin king. He also said to Ananda: The giants of the grassland, although the Teacher has passed away near us, but because no one invited us, we could not serve him, and later we will regret and quarrel. Go and invite them, saying that the Tathagata will pass away in the middle of the night tonight, do whatever you need to do. Ananda did as he was told. The giants of the grassland came with their children, wives, and other relatives to the Tathagata, to see his face and to serve him. The Blessed One satisfied them with the Dharma that suited their minds. For those giants who wanted to take refuge and observe the five precepts, the Blessed One instructed Ananda to let them take the lay vows. Knowing that it would not be possible to grant the vows one by one, he asked the Buddha, who allowed it, and so five hundred giants took the lay vows at the same time. The one hundred and sixteenth story is the taming of Raba. Then, the Blessed One thought: Now, for the sake of taming the tamable, there are two left, namely Raba and Rabzang. The wandering ascetic Rabzang is easy to tame because he is dedicated to taming his own mind, but the king of the Gandharvas, Raba, is difficult to tame. What the Shravaka disciples can tame is what the Buddha transforms, and what the Buddha transforms is not what the Shravaka disciples can tame. After my Nirvana, Raba will not be able to be tamed by others. The king of the Gandharvas, Raba, is a friend of Indra, from the time the Bodhisattva entered his mother's womb until his last bed