Chinese
三藏得以弘扬。现在翻译成藏文的《律藏零星事》中也是这样记载的。在迦旃延的传记中，说他出生的地点是舍卫城，阿难陀常去的僧院是祇陀林。这似乎是早期（《ཛཾ》+斯德瓦）不同的观点。第四，阿难陀最后的行持是：后来，当圣者阿难陀住在光明不灭处时，一位比丘诵读经文时说：“哪里活到一百岁，必定像水上的鸟迹一样。像看到水上的鸟迹一样，独自一人的生活最好。”阿难陀说：“世尊不是那样说的，哪里活到一百岁，必定是生和灭。”等等。这样说。后来又听到有人像以前那样诵读，问其原因。诵读者说：“阿难陀也老了，他的记忆也衰退了。”这样说，不听劝告，而且他的堪布也重复同样的话。阿难陀心想：“那些旧的已经过去了，新的我和他们不合。独自一人在禅定中，像从蛋里出生一样。”这样说完，就到迦旃延那里，将教法托付给儿子圆满正等觉的光明大护法。他也将教法托付给我。现在我也将教法托付给你，我要入灭了。你要好好守护教法。在名叫城市摧毁者里木茹纳达的地方，名叫纳吒和瓦吒的商人建造了僧院，那里会有一个隐藏香料的儿子名叫涅尔斯巴出现，你要让他出家，他是世尊入灭后一百年时，会成为无名之佛，他会做所有佛的事业。之后，迦旃延说：“我会按照堪布的吩咐去做。”阿难陀要入灭的消息传到阿阇世王那里，迦旃延派人送信。国王梦见伞柄断了，醒来后迦旃延来访，国王昏倒在地，但又被救醒。
English
The three pitakas were expanded. It is also recorded in the Vinaya-ksudraka, which is now translated into Tibetan. In the biography of Katyayana, it is said that his birthplace was Shravasti, and the monastery where Ananda often went was Jetavana. This seems to be a different view from the early (《ཛཾ》+Sde-ba). Fourth, the final deeds of Ananda were: Later, when the venerable Ananda was dwelling in the place of unfading light, a monk recited a sutra, saying, "Wherever one lives for a hundred years, it is surely like the tracks of birds on the water. Just as seeing the tracks of birds on the water, it is best to live alone." Ananda said, "The Blessed One did not say that, wherever one lives for a hundred years, it is surely birth and death." And so on. He said. Later, he heard someone reciting as before, and asked the reason. The reciter said, "Ananda is also old, and his memory has faded." He said this and did not listen to advice, and his abbot also repeated the same words. Ananda thought, "Those old ones have passed away, the new one and I do not agree. Alone in meditation, like being born from an egg." Having said this, he went to Katyayana and entrusted the teachings to the son, the great protector of light of the perfectly complete Buddha. He also entrusted the teachings to me. Now I also entrust the teachings to you, and I will pass into nirvana. You must protect the teachings well. In a place called the city destroyer Rimirunata, merchants named Nata and Vata built a monastery, and there will be a son named Nyerspa who hides spices, you must ordain him, he will become a nameless Buddha one hundred years after the Blessed One's passing into nirvana, and he will do all the deeds of the Buddha. After that, Katyayana said, "I will do as the abbot has commanded." The news that Ananda was about to pass into nirvana was sent to King Ajatashatru, and Katyayana sent a messenger. The king dreamed that the umbrella handle was broken, and when he woke up, Katyayana visited, and the king fainted to the ground, but was revived.
Chinese
诶！问阿难尊者在哪里涅槃时，回答说前往广严城方向了。国王率领四支军队全副武装后，前往恒河南岸。广严城的人也被天神告知，率领军队抵达恒河北岸。阿难尊者登上船，停留在恒河中央。双方各自以偈颂的形式互相请求迎请。当时发生了地震。一位伟大的仙人及其五百眷属得知阿难将要涅槃，想要出家，来到河边请求出家。阿难在河中央变幻出陆地，使之没有道路。刚一生起让他们到来的想法，他们就来到了那个岛上。在那里，五百仙人出家，并通过神通变化在受比丘戒时祈请，他们全部获得了不还果，并在说了三遍之后获得了阿罗汉果。之后，像遍行外道善贤一样，（迦叶）请求先于涅槃，但佛陀将教法托付给了迦叶。迦叶又托付给我，我也将要涅槃，你要好好守护教法。在克什米尔地区，预言说那里适合禅修，是最佳的住所，就在那里安放教法并居住。这样说了之后，他们也都答应了。之后，阿难显示了火焰等各种各样的神变而涅槃。遗体也被自生火焚烧，变成了两颗巨大的舍利子。一颗被恒河的波浪冲到南岸，被未生怨王得到，并在乔纳布尔城建造了佛塔。另一颗被冲到北岸，被离车毗人得到，并在广严城建造了佛塔。智慧金刚利刃啊，摧毁自身之欲念，一半施予人中之王，一半施予能仁之僧团。如是。这样，导师的继承者大迦叶尊者进行了结集，并安排阿难为阿罗汉，阿难尊者长久地
English
Eh! When asked where the Venerable Ananda would pass away, it was said that he was going towards Vaishali. The king, leading four divisions of troops, fully armed, went to the southern bank of the Ganges. The people of Vaishali were also informed by the gods, and they arrived at the northern bank of the Ganges with their troops. The Venerable Ananda boarded a boat and stayed in the middle of the Ganges. Both sides requested each other to come with verses. At that time, an earthquake occurred. A great sage and his five hundred attendants, knowing that Ananda was about to pass away, wanted to be ordained, came to the riverbank and requested ordination. Ananda transformed the land in the middle of the river, making it without a path. As soon as the thought of letting them come arose, they came to that island. There, five hundred sages were ordained, and through miraculous transformations, they prayed at the time of receiving the Bhikshu vows, and they all obtained the Anagamin fruit, and after saying it three times, they obtained the Arhat fruit. After that, like the wandering ascetic Sujata, Kashyapa requested to pass away before Nirvana, but the Buddha entrusted the teachings to Kashyapa. Kashyapa entrusted it to me, and I am also about to pass away, you must protect the teachings well. In the region of Kashmir, it is prophesied that it is suitable for meditation and is the best dwelling place, so place the teachings there and reside there. After saying this, they all agreed. After that, Ananda showed various kinds of miracles such as flames and passed away. The remains were also burned by self-generated fire and turned into two huge relics. One was washed by the waves of the Ganges to the southern bank, obtained by King Ajatashatru, and a stupa was built in the city of Chunar. The other was washed to the northern bank, obtained by the Licchavis, and a stupa was built in Vaishali. The sharp vajra of wisdom, destroys the desires of oneself, half given to the king of men, half given to the Sangha of the Muni. Thus. In this way, the successor of the Teacher, the Venerable Mahakashyapa, conducted the council and appointed Ananda as an Arhat, the Venerable Ananda for a long time
Chinese
也弘扬了教法。身穿袈裟者也秘密出家，广作弘扬教法之事。如今在翻译成藏文的律藏中，从小律藏的支分律藏里就是这样说的。在医典的秘密出家授记中，日面王也说秘密出家。这显然是克什米尔人的观点。秘密出家者如世尊薄伽梵一般行事，将教法托付给圣者谛提迦，谛提迦又将教法托付给圣者黑天，黑天又将教法托付给圣者善见大士，此后教法由一人守护。这七位都是如同佛陀一般的声闻。第五，结集第二次经典的方式是：世尊逝世一百一十年后，毗舍离的比丘们做了十种不如法之事。这十事是：如经中所说：阿拉拉和随喜行，观察和盐，道路和，两指之许可，搅动和坐垫，金银所作，以此等总结中间之禁。如是说。当时，在毗舍离，与阿难尊者一同居住的，名为一切皆欲的长老，从二者之中解脱出来，以小精进安住。在财城，名为具称的阿罗汉，修习八解脱，与五百眷属一同来到毗舍离。当时，毗舍离的比丘们在夏季分得财物之时聚集，获得许多财物后询问原因，得知是做金银之许可。心想，这教法的脓包只有这一个吗？还是还有其他的？经过观察，得知他们行持十事。之后，具称前往圣者一切皆欲处，详细陈述十事，询问其缘由，得知是不如法之事后，问道：现在是应该舍弃还是应该放任不管呢？一切皆欲回答说：不能放任不管，必须驳斥。你去找寻同伴，我也来帮助你。之后，具称入于最高的第四禅定中观察，有七百阿罗汉，在财城
English
also propagated the doctrine. The one with the saffron robe also secretly renounced and extensively performed activities for the doctrine. Now, in the Vinaya Pitaka translated into Tibetan, it is said so from the subsidiary Vinaya Pitaka. In the context of the prophecy of secret renunciation in the medical treatise, the Sun-faced King also said that there would be secret renunciation. This is clearly the view of the Kashmiris. The secret renunciate acted like the Blessed One, entrusting the doctrine to the venerable Dhitika, who in turn entrusted it to the venerable Krishna, who in turn entrusted it to the venerable Great Good Sight. After that, the doctrine was maintained by one person. These seven were also Shravakas like the Buddha. Fifth, the manner of conducting the Second Council was as follows: When one hundred and ten years had passed since the Blessed One's passing into Nirvana, the monks of Vaishali committed ten unlawful acts. These ten acts are as follows: As it is said in the scripture: Alala and the practice of rejoicing, investigation and salt, the road and, the permission of two fingers, stirring and the mat, the making of gold and silver, with these, the intermediate prohibitions are well summarized. Thus it appears. There, in Vaishali, the venerable Sarvakamada, who lived together with the venerable Ananda, was liberated from both sides, and dwelt with little effort. In the city of Dhanavati, the venerable Arhat Yashas, who meditated on the eight liberations, came to Vaishali with five hundred attendants. There, the monks of Vaishali gathered at the time of dividing the gains of the summer retreat. After obtaining many gains, they asked the reason, and learned that it was the permission of gold and silver. Thinking, is this the only boil on the doctrine, or are there others? After investigating, they learned that they were practicing the ten acts. Then, Yashas went to the presence of the venerable Sarvakamada and extensively stated the ten acts, inquired about the basis, and after agreeing that it was unlawful, asked, "Now, should we abandon it or leave it alone?" Sarvakamada replied, "We must not leave it alone, we must refute it. You seek companions, and I will also help you." Then, Yashas entered into the highest fourth dhyana and saw that there were seven hundred Arhats in the city of Dhanavati.
Chinese
阿罗汉有贤，桑伽沙城阿罗汉财贤，红子城阿罗汉月圆遮平等安住。与其一起居住的阿罗汉意喜，苏摩城阿罗汉无败，摩酰陀延城阿罗汉正生等众多，如前一样巡视后，在俱生城阿罗汉南竹居住的地方，如前一样述说并使其和合。南竹观察后，得知具称先前在众多不同的地方和城市中，使众多阿罗汉知晓，您在此休息安住吧。我寻找方向去，说完南竹便去寻找方向了。在那里寻找了多达七百位阿罗汉的方向。当时，毗舍离的比丘们问具称的眷属们：你们的堪布去哪里了？回答说去寻找方向了。为了什么寻找方向？为了将你们从住处赶出去，详细说了之后，毗舍离的比丘们说：导师逝世后的教法能以那些方式存在的话，为何对我们进行呵责？具称的另一个弟子说：你们的行为不像比丘的规矩，我们听闻导师的教法能住立千年，你们却使其短促，所以必定将你们从住处赶出去。在那里，毗舍离的比丘们聚集在一起商议，有些人说：我们也去寻找方向吧。有些人说：逃跑吧。有些人说：无论逃到哪里，他也会来的，所以请息怒吧。其他人说：不能息怒，就争斗吧。在那里，有些人说：先用钵和法衣收买他的弟子们，之后再随机应变吧。大家都说这个方法好，于是给具称的一些弟子僧裙，一些给钵，一些给汗衫等，那些人也因此留在了中间。当时，阿罗汉具称回到毗舍离休息时，弟子们说：堪布，像那样阻止是合理的，导师逝世后的教法能以那些方式存在。
English
The Arhat Yodren, the Arhat Norchen in Sangasha city, and the Arhat Dawa Gur Gognyom reside in the city of Marbuchen. Living with him is the Arhat Yikga, the Arhat Mapampa in Suma city, and the Arhat Yangdak Kye in Mahe Den city, and many others. After circumambulating as before, at the place where the Arhat Namdru resides in Kujeng city, he spoke as before and made them harmonious. Namdru observed that Grakpa had previously made many Arhats aware in many different places and cities, and said, "You should rest and stay here. I will search for directions," and Namdru went to search for directions. There he searched for directions for up to seven hundred Arhats. At that time, the monks of Vaishali asked the entourage of Grakpa, "Where has your Khenpo gone?" They replied, "He has gone to search for directions." "Why is he searching for directions?" "To expel you from your places," they said in detail. The monks of Vaishali said, "If the teachings after the passing of the teacher can exist in those ways, why do you rebuke us?" Another disciple of Grakpa said, "Your behavior is not like that of monks. We have heard that the teacher's teachings can last for a thousand years, but you have shortened them, so we will definitely expel you from your places." There, the monks of Vaishali gathered together and discussed. Some said, "Let us also search for directions." Some said, "Let's run away." Some said, "Wherever we run, he will come there, so please be patient." Others said, "We cannot be patient, let's fight." There, some said, "First, let's win over his disciples with alms bowls and robes, and then we'll adapt as needed." Everyone said that this method was good, so they gave some of Grakpa's disciples monastic skirts, some alms bowls, and some sweat cloths, etc., and those people stayed in the middle. At that time, the Arhat Grakpa returned to Vaishali and rested, and the disciples said, "Khenpo, it is reasonable to prevent such things, the teachings after the passing of the teacher can exist in those ways.