Chinese
期间，百千劝说他去导师处供养，但他傲慢地说：“ कौषिक (梵文天城体：कौशिक，梵文罗马转写：kauśika，汉语字面意思：憍尸迦，即帝释天因陀罗)走吧，我先唱唱歌。”不肯前往。当时，世尊将一个化身留在寝宫，手持一架由毗琉璃制成、有千根弦的琵琶，以悦意无比的身姿来到三十三天界附近，乐神悦意的宫殿门口。门卫禀告悦意，悦意因傲慢自大，心想：“难道有比我更强的乐神吗？”便怒气冲冲地出来。他与世尊一同比赛弹奏琵琶、唱歌，音调不分伯仲。之后，世尊先断了一根弦，又断了两根弦，直到断了九百九十九根弦，只剩一根弦时，还在比赛。后来，悦意仅剩的一根弦也断了，发不出声音。而世尊的琵琶却像之前一样能发出声音，悦意心想：“看来有比我更优秀的乐神。”傲慢之心顿消。这时，世尊显现真身，并为他宣讲佛法，使他获得了入流果位，皈依三宝，并发誓遵守戒律。第一百一十七个故事是调伏了悦善。之后，世尊在那里隐身，前往草地。当时，有个名叫悦善的遍行外道，已经一百二十岁，被当地人尊为阿罗汉。他白天住在池塘边乌昙跋罗树林中。他看到导师入胎时，乌昙跋罗花的花苞像青蛙的眼睛一样；导师降生时，花苞张开；少年嬉戏时，花苞半开；苦行时，花苞稍长；成佛时，花朵盛开；转法轮时，花朵鲜艳夺目；在最后的寝宫时，花朵显得非常衰老。众天神也说：“今晚导师将涅槃。”他心想：“我要消除我的疑惑。”于是前往双娑罗树林，遇到了在外的阿难陀。悦善说：“如果听到沙门乔达摩今晚涅槃，我想请教一些疑惑。”阿难陀说：“不要打扰如来。”
English
During that time, Indra repeatedly urged him to go to the Teacher to make offerings, but he arrogantly said, "Kauśika, go ahead, I will sing a song for a while." He refused to go due to his pride. At that time, the Blessed One left an emanation of his body in the sleeping chamber, and holding a thousand-stringed lute made of lapis lazuli, he came to the gate of the palace of the Gandharva Delightful, near the realm of the Thirty-Three, in a form of such delightfulness. When the gatekeeper informed Delightful, he, arrogant with pride, thinking, "Is there a Gandharva other than me?" came out in anger. He competed with the Blessed One, playing the lute and singing, and there was no difference in the sound. Then, one string was cut, and from cutting two strings, finally up to nine hundred and ninety-nine strings were cut, and they still competed until only one string was played. Later, when Delightful's single string was cut, no sound came out, but the Blessed One's lute still produced sound as before, and Delightful thought, "It seems there is a Gandharva who is far superior to me," and his pride was shattered. Then, the Blessed One revealed his true form and taught the Dharma, causing him to attain the stream-entry fruit, take refuge, and take the vows. The one hundred and seventeenth story is about taming Delightful Good. After that, the Blessed One disappeared from there and went to the grassland. At that time, there was a wandering ascetic named Delightful Good, who was one hundred and twenty years old, and was revered as an Arhat by the people of that region. He stayed during the day in a grove of Udumbara trees by the side of a slowly flowing pond. When he looked, when the Teacher entered the womb, the buds of the Udumbara flowers appeared like the eyes of frogs; when the body was born, the frog eyes opened; when he was playing as a youth, the buds swelled; when he was practicing austerities, they became slightly longer; when he became enlightened, the flowers bloomed; when he turned the wheel of Dharma, they were bright and radiant; when he was in his final sleeping chamber, they appeared very old. The gods also said, "Tonight the Teacher will pass away," and thinking, "I will dispel my doubts," he went to the grove of twin Sala trees and met Ananda, who was outside. Delightful Good said, "If I hear that the Shramana Gautama will pass away tonight, I would like to ask about some of my doubts." Ananda said, "Do not disturb the Tathagata."
Chinese
俱喜以“不”来阻止。善护说了三次，俱喜都阻止了，如来听到了，说：“这是我和外道一起谈话的最后一次了，请允许吧。”善护被带了进去。他也提出了请求。世尊开示说：“善护我已年满二十九岁，出家以来已经五十多年了，已经清楚地阐明了什么是善。善护，我如果是出家人的话，以戒律和禅定、智慧为基础，我一心一意地修习，如果对理性的法稍微作了阐述，那么，除此之外就没有其他的修行者了。”像那样，拥有八支圣道才有修行者，没有八支圣道就没有修行者，这样说了之后，善护见到了真谛，以“过来”受了近圆戒，获得了阿罗汉果。他想：“观看导师涅槃是不好的，我应该先涅槃。”于是向导师请求，导师答应了。他加持了五个地方，然后涅槃了。五个地方是：善护自己的身体，比丘看到的是比丘的装束，外道看到的是外道的装束，这是一。抬遗体的架子，外道抬不动，比丘能抬动，这是二。幻化出一个水池，外道们在里面沉没，比丘们不沉没而行走，这是三。在那个水池里，鱼和乌龟伤害外道，不伤害比丘，这是四。焚烧遗体的火，外道们无法点燃，比丘们能点燃，这是五。像这样，遍行者善护以神变而涅槃的消息被外道们听到了，他们竖起旗帜，绕着街道说：‘乔达摩（Gautama）的教法之外，没有获得涅槃的。’现在我们这些与梵天平等行事的人，遍行者善护获得了涅槃。’他们这样说着。在那里聚集了巨人等无数的人群。在那个水池的中央，在石台上供奉火葬。
English
俱喜 prevented with "No." Although Good Protector spoke three times, Joyful prevented him, and the Thus-Gone One heard and said, "This is the last time I will speak with non-Buddhists together, please allow it." Good Protector was brought inside. He also made a request. The Blessed One instructed, "Good Protector, I have reached the age of twenty-nine, and it has been more than fifty years since I renounced. I have clearly explained what is virtuous. Good Protector, if I am a renunciant, with discipline and meditative concentration, wisdom as the foundation, I have single-mindedly practiced, and if I have slightly explained the Dharma of reason, then, apart from this, there are no other practitioners." Likewise, there are practitioners who possess the Noble Eightfold Path, and those who do not possess it do not have it. After saying this, Good Protector saw the truth, took the full ordination with "Come here," and attained the state of an Arhat. He thought, "It is not good to watch the Teacher pass into Nirvana, I should pass into Nirvana first." So he asked the Teacher, and the Teacher agreed. He blessed five places and then passed into Nirvana. The five places are: Good Protector's own body, when monks look at it, it is the appearance of a monk, and when non-Buddhists look at it, it is the appearance of a non-Buddhist, this is one. The frame for carrying the corpse, non-Buddhists cannot lift it, but monks can lift it, this is two. Transforming a pond, the non-Buddhists sink in it, but the monks do not sink and walk, this is three. In that pond, fish and turtles harm the non-Buddhists, but do not harm the monks, this is four. The fire for cremating the corpse, the non-Buddhists cannot ignite it, but the monks can ignite it, this is five. In this way, the news that the wandering Good Protector had passed into Nirvana with miracles was heard by the non-Buddhists, they raised flags and circled the streets, saying, 'Apart from Gautama's teachings, there is no attainment of Nirvana.' Now, we who act equally with Brahma, the wandering Good Protector has attained Nirvana.' They said this. There, countless crowds of giants and others gathered. In the center of that pond, on a stone platform, a cremation was offered.
Chinese
之后，比丘们和外道们失去了真理的力量。如果这位善妙者是佛陀，或者哪个外道修行者与梵天相同，他就能举起柱子，不会沉入池塘的水中，不会受到池塘里的鱼等的伤害，并且能够点燃柱子上的火。如果不是，他就不能做到。当他们开始做这些事情时，外道们都不能做到这些，而比丘们却能做到。在那里，众多的人群击败了外道，巨人们对如来更加敬仰。第一百一十八，开示入灭：在那里，从讲述善妙者前世的故事开始，劝诫要依止殊胜之人。除了释迦和梅巴拉巴坚之外，不要轻易地让外道出家。为了自己和他人的利益，要学习十二部经。别解脱经被赞扬为导师。允许僧团聚集起来，对细微的学处进行区分。新出家的比丘不应直呼长老的名字，长老也应用法衣、钵等来摄受他们。忆念导师降生、成佛、转法轮、入灭这四个地方，并向他人讲述，从而生起对佛陀的信心，并前往天界。这样教导之后，又说：如果还有疑惑，就提出来。阿难陀禀告说：没有人有疑惑了。然后，世尊自己从身上脱下上衣，对比丘们说：看啊！见到如来是很难得的。一切和合事物都是无常的，这是如来最后的教诲。说完，就进入了初禅的等持。同样地，进入了二禅、三禅、四禅、空无边处、识无边处、无所有处、有顶和灭尽定。在那里，圣者阿难陀问没有间断的人：如来入灭了吗？那人回答说：不是的，他正在入灭尽定。世尊是
English
After that, the monks and the heretics lost the power of truth. If this Excellent Good One is a Buddha, or which heretic practitioner is the same as Brahma, he will be able to lift the pillar, will not sink into the water of the pond, will not be harmed by the fish in the pond, etc., and will be able to light the fire on the pillar. If not, he will not be able to do it. When they started to do these things, the heretics could not do them, but the monks could do them. There, the great crowd defeated the heretics, and the giants became even more devoted to the Tathagata. One hundred and eighteenth, showing Nirvana: There, starting from telling the story of the Excellent Good One's past life, it is advised to rely on the excellent person. Except for Shakya and Mepa Ralpa-can, do not easily ordain heretics. For the benefit of oneself and others, study the twelve parts of scripture. The Pratimoksha Sutra is praised as the teacher. It is allowed for the Sangha to gather and distinguish the subtle precepts. Newly ordained monks should not call the elders by their names, and the elders should also gather them with Dharma robes, bowls, etc. Remember the four places of the teacher's birth, enlightenment, turning the wheel of Dharma, and Nirvana, and tell others about them, thereby generating faith in the Buddha and going to the heavens. After teaching in this way, he said again: If there are still doubts, ask them. Ananda reported: No one has any doubts. Then, the Blessed One himself took off his upper garment from his body and said to the monks: Look! It is rare to see the Tathagata. All compounded things are impermanent, this is the last teaching of the Tathagata. After saying this, he entered the Samadhi of the first Dhyana. Similarly, he entered the second Dhyana, the third Dhyana, the fourth Dhyana, the infinite space, the infinite consciousness, the nothingness, the peak of existence, and the cessation of perception. There, the noble Ananda asked the person who was not interrupted: Has the Tathagata entered Nirvana? That person replied: No, he is entering the cessation of perception. The Blessed One is
Chinese
聽說，（佛）明顯地宣說從第四禪定中逝世。然後又從滅盡定中起身，進入有頂天、無所有處、識無邊處、空無邊處、第四禪定、第三禪定、第二禪定、第一禪定，又再次進入第二禪定、第三禪定、第四禪定，依靠第四禪定的極端，示現完全進入涅槃。那之後立刻發生地震，流星墜落，各個方向都燃燒起來，天神的鼓聲響起。當時，大迦葉尊者在王舍城，因為地震而觀察，知道如來已經涅槃，心想：如果阿闍世王突然聽到這個消息，他會吐血而死，所以要設法。於是前往婆羅門夏作的地方，對夏生說：你要知道，導師已經涅槃了，如果國王突然聽到這個消息是不行的，所以從入胎到最後的臥榻之間，都畫在花園的圖畫裡。等國王從門外出來時，就讓他觀看花園的圖畫，然後一幅一幅地說：這是這個，這是那個。說：這是（佛）在拘尸那揭羅城進入最後臥榻的地方。這樣說的時候，阿闍世王會昏倒並倒在地上。那時，你要讓阿闍世王依次躺在七個裝滿新酥油的容器裡，第八個讓他躺在裝滿旃檀牛頭香的容器裡，這樣他就能恢復過來。這樣教導之後，大迦葉逐漸前往拘尸那揭羅城。世尊涅槃後，帝釋天和梵天也特別宣說無常。有些天神哭泣，有些翻滾，有些依靠法性而住。許多尚未脫離貪欲的比丘感到悲傷，發出哀號。許多人則依靠法性，心想：所有令人愉快和不愉快的事物，都是具有分離的性質。世尊自己以前就已經這樣說過了。無垢者（大迦葉）對阿難陀說：如果比丘們沒有緩慢地被壓制，天神們會嘲笑的。阿難陀也讓比丘們悲傷
English
It was heard that (the Buddha) explicitly declared passing away from the fourth dhyana. Then, rising again from cessation, he entered the peak of existence, the state of nothingness, the infinity of consciousness, the infinity of space, the fourth dhyana, the third, the second, the first, and again entered the second, the third, and the fourth dhyana. Relying on the extreme of the fourth dhyana, he demonstrated completely entering nirvana. Immediately after that, the earth shook, meteors fell, all directions burned, and the sound of divine drums resounded. At that time, the great Kashyapa was in Rajagriha. When the earth shook, he investigated and knew that the Tathagata had passed into nirvana. He thought, "If King Ajatashatru suddenly hears this news, he will vomit hot blood and die, so I must devise a plan." Then he went to the Brahmin Yajna's place and said to Yajna, "You should know that the Teacher has passed into nirvana. It is not good for the king to hear this news suddenly, so draw pictures in the garden from the time of conception to the final resting place. When the king comes out of the gate, let him see the pictures of the garden, and then say, one by one, 'This is this, this is that.' Say, 'This is where (the Buddha) entered the final resting place in the city of Kushinagara.'" When you say this, King Ajatashatru will faint and fall to the ground. At that time, you should have Ajatashatru lie in seven containers filled with fresh ghee, one after the other, and in the eighth, let him lie in a container filled with sandalwood and camphor. This will revive him." After teaching this, Kashyapa gradually went to the city of Kushinagara. Immediately after the Blessed One passed into nirvana, Indra and Brahma also especially proclaimed impermanence. Some gods wept, some rolled around, and some remained relying on the Dharma. Many monks who had not yet attained detachment were saddened and wailed. Many relied on the Dharma, thinking, "All pleasant and unpleasant things are of the nature of separation." The Teacher himself had already said this before. The stainless one (Kashyapa) said to Ananda, "If the monks are not slowly suppressed, the gods will laugh." Ananda also made the monks grieve.