Chinese
大正藏第 12 册 No. 0377 大般涅槃经后分 No. 377 大般涅槃经后分卷上 大唐南海波凌国沙门若那跋陀罗译 憍陈如品余 尔时，须跋陀罗从佛闻说大般涅槃甚深妙法，而得法眼，见法清净，爱护正法，已舍邪见，于佛法中深信坚固；即从如来，欲求出家。佛言：“善哉，善哉！须跋陀罗！善来比丘，悦可圣心，善入佛道。”于是，须跋陀罗欢喜踊跃，忻庆无量，即时须发自落，而作沙门，法性智水灌注心原，无复缚着，漏尽意解，得罗汉果。 须跋陀罗既证果已，即前佛所，瞻仰尊颜，头面礼足，偏袒右肩，右膝着地长跪合掌，悲喜交流，深自悔责在昔罪咎，而白佛言：“世尊！恨我毒身久劫已来常相欺惑，令我长没无明邪见，沦溺三界外道法中，痛哉！苦哉！为害滋甚。今大喜庆，蒙如来恩，得入正法。世尊智慧大海，慈愍无量，窃自惟忖，累劫碎躯未能报此须臾之恩。”须跋陀罗说是语已，悲泣流泪，不能自裁，复白佛言：“世尊！我年老迈，余命无几，未脱众苦，行苦迁逼。唯愿世尊少住教诫，哀愍救护，莫般涅槃。”尔时世尊默然不许。 须跋陀罗不果所请，愁忧热恼，高声唱曰：“苦哉！苦哉！世间虚空，世间虚空。如何于 现代汉语译本 当时，须跋陀罗（Subhadra）从佛陀那里听闻了关于大般涅槃（Mahaparinirvana）的甚深微妙之法，因而获得了法眼（Dharma-caksu），见到了清净的法，爱护正法，舍弃了邪见，对佛法产生了坚固的信心；他立即向如来（Tathagata）请求出家。佛陀说：‘好啊，好啊！须跋陀罗！善来比丘（bhikkhu），你悦可了圣心，善入了佛道。’于是，须跋陀罗欢喜雀跃，欣喜无量，即时须发自然脱落，成为了沙门（sramana），法性智慧之水灌注他的心田，不再有任何束缚，漏尽意解，证得了阿罗汉果（Arhat）。 须跋陀罗证得果位后，来到佛陀面前，瞻仰佛陀的尊颜，头面礼足，偏袒右肩，右膝着地长跪合掌，悲喜交加，深深地悔恨自己过去的罪过，对佛陀说：‘世尊！我痛恨自己这具毒身，长久以来一直欺骗我，使我长期沉没在无明邪见之中，沦落在三界（Trailokya）外道法中，真是痛苦啊！苦啊！危害太大了。现在我非常高兴，蒙受如来的恩惠，得以进入正法。世尊的智慧如大海般深广，慈悲怜悯无量，我私下思忖，即使粉身碎骨也难以报答这须臾的恩情。’须跋陀罗说完这些话，悲伤地哭泣流泪，不能自已，又对佛陀说：‘世尊！我年老体衰，余下的生命不多了，还未脱离众苦，行苦（duhkha）逼迫。唯愿世尊稍作停留，教诫我们，哀悯救护我们，不要般涅槃（Parinirvana）。’这时，世尊默然不许。 须跋陀罗没有得到佛陀的应允，愁闷忧虑，心烦意乱，高声喊道：‘苦啊！苦啊！世间虚空，世间虚空。如何于'
English
English version At that time, Subhadra, having heard from the Buddha the profound and wondrous Dharma of the Mahaparinirvana (Great Passing Away), attained the Dharma-caksu (Eye of Dharma), saw the pure Dharma, cherished the Right Dharma, abandoned wrong views, and developed firm faith in the Buddha's Dharma; he immediately requested to leave home from the Tathagata (Thus Gone One). The Buddha said: 'Good, good! Subhadra! Welcome, bhikkhu (monk), you have pleased the holy mind and entered the Buddha's path well.' Thereupon, Subhadra rejoiced and leaped with joy, his delight was immeasurable, and immediately his hair and beard fell off naturally, and he became a sramana (ascetic); the water of the wisdom of Dharma-nature poured into his heart, and he was no longer bound by any attachments, his outflows were exhausted, his mind was liberated, and he attained the fruit of Arhat (Worthy One). After Subhadra attained the fruit, he came before the Buddha, gazed upon the Buddha's venerable face, bowed his head to the feet, bared his right shoulder, knelt on his right knee, and joined his palms together, his sorrow and joy intermingled, and he deeply regretted his past sins, and said to the Buddha: 'World Honored One! I hate this poisonous body of mine, which has long deceived me, causing me to be submerged in ignorance and wrong views, and to be lost in the heterodox teachings of the three realms (Trailokya), how painful! How bitter! The harm is too great. Now I am very happy, having received the grace of the Tathagata, and being able to enter the Right Dharma. The World Honored One's wisdom is as vast as the ocean, and his compassion is immeasurable, I think to myself, even if I were to shatter my body into pieces, I would not be able to repay this moment of kindness.' After Subhadra said these words, he wept with sorrow, unable to control himself, and said to the Buddha again: 'World Honored One! I am old and frail, and my remaining life is short, I have not yet escaped from the many sufferings, and the suffering of change (duhkha) is pressing upon me. I only wish that the World Honored One would stay a little longer to teach us, and have compassion and protect us, and not enter Parinirvana (Final Passing Away).' At this time, the World Honored One remained silent and did not grant his request. Subhadra, not having his request granted, was worried and distressed, and cried out loudly: 'Suffering! Suffering! The world is empty, the world is empty. How can' --------------------------------------------------------------------------------
Chinese
今大怖即至，热恼流行？哀哉！哀哉！众生福尽，正慧眼灭。”复更流泪、悲号、哽咽，遍体血现，发声大哭，于如来前举身投地，慌乱浊心，昏迷闷绝。久乃苏醒，涕泪哽咽，而白佛言：“世尊！我今不忍见于如来入般涅槃，中心痛切难任裁抑。我自何能，与此坏器毒身共住？今前宁可先自速灭，唯愿世尊后当涅槃。”尔时须跋陀罗说是语已，悲恋哽咽，于是时顷，即入涅槃。 尔时，不可说不可说无数亿恒河沙诸大菩萨、比丘、比丘尼，一切世间天、人、阿修罗等，同声唱言：“苦哉！苦哉！如何正觉一旦舍离，无主、无归、无依、无趣。”追思恋慕，悲感号泣，互相执手捶胸，闷绝迷失诸方，哀恸三千大千世界。 尔时，世尊出八种声普告大众：“莫大号哭犹如婴儿，各相裁抑，勿自乱心。汝等于此行苦生死大海，勤修净心，莫失念慧，疾求正智，速出诸有。三界受身苦轮无际，无明郎主、恩爱魔王役使身心，策为僮仆，遍缘境界造生死业，贪、恚、狂痴，念念伤害，无量劫来常受苦恼。何有智者不反斯原？汝等当知，我旷劫来已入大寂，无阴、界、入，永断诸有，金刚宝藏常乐我净。我今于此显难思议现方便力，入大涅槃，示同世法，欲令众生知身如电，生恋慕心，生死瀑河漂流速疾，诸行轮转 现代汉语译本：现在大恐怖即将到来，热恼正在流行！可悲啊！可悲啊！众生的福报已经耗尽，真正的智慧之眼也熄灭了。”他再次流泪、悲号、哽咽，全身血迹显现，发出大哭声，在如来（Tathagata，佛的称号）面前全身投地，慌乱的心绪，昏迷闷绝。过了很久才苏醒过来，涕泪哽咽，对佛说：“世尊！我现在不忍心见到如来进入般涅槃（Parinirvana，佛的最终寂灭），心中痛切难以承受。我自身又有什么能力，与这个破败的身体、有毒的身体共同生活？现在宁可先自我灭亡，只希望世尊您之后再进入涅槃。”当时，须跋陀罗（Subhadra，佛陀的最后一位弟子）说完这些话后，悲伤恋慕，哽咽不已，就在那时，进入了涅槃。 当时，不可说不可说无数亿恒河沙数的大菩萨、比丘（bhiksu，男性出家人）、比丘尼（bhiksuni，女性出家人），以及一切世间的天人、阿修罗（asura，一种神道生物）等，同声唱道：“苦啊！苦啊！为什么正觉（Sammasambuddha，佛的称号）一旦舍弃我们，让我们无主、无归、无依、无趣。”他们追思恋慕，悲伤感叹，互相执手捶胸，闷绝迷失方向，哀恸三千大千世界。 当时，世尊发出八种声音普告大众：“不要像婴儿一样大声号哭，各自克制，不要扰乱自己的心。你们在这充满苦难的生死大海中，要勤修清净心，不要失去正念和智慧，迅速寻求正智，快速脱离一切存在。三界（欲界、色界、无色界）受身的苦轮没有尽头，无明（avidya，对实相的无知）是主人，恩爱魔王役使身心，驱策为奴仆，遍缘境界造作生死之业，贪、嗔、痴（贪欲、嗔恨、愚痴）念念伤害，无量劫以来常常遭受苦恼。哪有智者不反思其根源？你们应当知道，我旷劫以来已经进入大寂静，没有阴（skandha，五蕴）、界（dhatu，十八界）、入（ayatana，十二处），永远断绝一切存在，金刚宝藏常乐我净。我现在在这里显现难以思议的方便之力，进入大涅槃，示现与世间法相同，是想让众生知道身体如闪电，产生恋慕之心，生死瀑流漂流迅速，诸行轮转。
English
English version: 'Now great terror is imminent, and burning afflictions are spreading! Alas! Alas! The merits of sentient beings are exhausted, and the eye of true wisdom is extinguished.' He again shed tears, wailed, and sobbed, his whole body showing blood, and he cried out loudly, throwing himself to the ground before the Tathagata (the Buddha), his mind confused and turbid, falling into a faint. After a long time, he revived, weeping and sobbing, and said to the Buddha, 'World Honored One! I cannot bear to see the Tathagata enter Parinirvana (the final passing away of a Buddha), my heart is so pained that I cannot endure it. What ability do I have to live with this broken vessel, this poisonous body? Now, I would rather perish first, and I only wish that the World Honored One would enter Nirvana later.' At that time, Subhadra (the last disciple of the Buddha) having spoken these words, was filled with sorrow and longing, and sobbing, at that very moment, he entered Nirvana. At that time, countless billions of nayutas of great Bodhisattvas, Bhiksus (monks), Bhiksunis (nuns), and all the beings of the world, including Devas (gods), humans, and Asuras (demigods), cried out in unison, 'Woe! Woe! How can the Sammasambuddha (the fully enlightened one) abandon us, leaving us without a master, without refuge, without support, without direction?' They were filled with longing and sorrow, wailing and lamenting, holding each other's hands and beating their chests, fainting and losing their way, their grief shaking the three thousand great thousand worlds. At that time, the World Honored One emitted eight kinds of sounds, proclaiming to the assembly, 'Do not cry out like infants, each of you restrain yourselves, do not disturb your minds. In this great ocean of suffering and birth and death, diligently cultivate a pure mind, do not lose mindfulness and wisdom, quickly seek true wisdom, and swiftly escape all existence. The cycle of suffering in the three realms (desire realm, form realm, formless realm) is endless, ignorance (avidya) is the master, and the demon of love and attachment enslaves your minds and bodies, driving you as servants, creating the karma of birth and death by clinging to all objects, greed, hatred, and delusion (the three poisons) harm you in every moment, and you have suffered endlessly for countless eons. What wise person would not reflect on the source of this? You should know that I have entered great tranquility for countless eons, without skandhas (aggregates), dhatus (elements), or ayatanas (sense bases), having forever cut off all existence, the Vajra treasure is eternally blissful, self, pure. Now, I manifest inconceivable expedient power here, entering great Nirvana, showing the same as worldly phenomena, wishing to make sentient beings know that the body is like lightning, to generate longing, the torrent of birth and death flows swiftly, and all phenomena are in constant flux.' --------------------------------------------------------------------------------
Chinese
法应如是。如来涅槃，甚深！甚深！不可思议！乃是诸佛、菩萨境界，非诸声闻、缘觉所知。” 佛复告诸大众：“是须跋陀罗，已曾供养恒河沙佛，于诸佛所深种善根；以本愿力，常在尼干外道法中，出家修行，以方便慧诱进邪见失道众生，令入正智。须跋陀罗乘本愿力，今得遇我，最后涅槃，得闻正法；既闻正法，得罗汉果；既得果已，复入涅槃。自我得道度阿若憍陈如，最后涅槃度须跋陀罗，吾事究竟，无复施为；设我久住，无异今也。”尔时，世尊说是语已，即嘘长叹唱言：“善哉，善哉！须跋陀罗为报佛恩，汝等大众应当供养其尸，安立塔庙。” 尔时，大众惆怅惨结，掩泪裁抑，即依佛教，以香木、苏油茶毗其尸。须跋陀罗当焚尸时，即于火中放大光明，现十八变，身上出水、身下出火；右胁出火、左胁出水；小复现大、大复现小；满虚空中。尔时，无量大众及诸外道邪见众生发菩提心，得入正见。须跋陀罗现神变已，还复火中。茶毗已讫，是时大众悲感伤悼，收取舍利起塔供养。 大般涅槃经遗教品第一 尔时，佛告阿难普及大众：“吾灭度后，汝等四众当勤护持我大涅槃。我于无量万亿阿僧祇劫，修此难得大涅槃法，今已显说，汝等当知，此大涅槃乃是十方三世一切诸佛金 现代汉语译本：佛陀说：‘法应当是这样的。如来的涅槃，是极其深奥的！极其深奥的！不可思议！那是诸佛、菩萨的境界，不是那些声闻、缘觉所能理解的。’ 佛陀又告诉大众：‘这位须跋陀罗（Subhadra，人名），曾经供养过恒河沙数般的佛，在诸佛那里深深地种下了善根；凭借他过去所发的愿力，他常常在尼干外道（Nigantha，古印度一个苦行教派）的教法中，出家修行，用方便的智慧引导那些邪见迷失的众生，让他们进入正智。须跋陀罗凭借他过去所发的愿力，今天能够遇到我，在我最后涅槃的时候，听闻到正法；听闻正法后，他证得了罗汉果；证得果位后，他又进入了涅槃。从我得道度化阿若憍陈如（Ajnatakaundinya，佛陀最早的五位弟子之一），到最后涅槃度化须跋陀罗，我的事情已经完成，不再有任何作为；即使我长久住世，也不会和现在有什么不同。’当时，世尊说完这些话后，就长叹一声，说道：‘好啊，好啊！须跋陀罗为了报答佛恩，你们大众应当供养他的遗体，建立塔庙。’ 当时，大众感到惆怅悲伤，掩面哭泣，按照佛陀的教诲，用香木、苏油火化了他的遗体。须跋陀罗在火化时，立即在火焰中放出巨大的光明，显现出十八种变化，身上出水，身下出火；右胁出火，左胁出水；小身形又变成大身形，大身形又变成小身形；充满整个虚空。当时，无数的大众以及那些外道邪见的众生都发起了菩提心，得以进入正见。须跋陀罗显现神变后，又回到火焰中。火化完毕后，当时的大众悲伤感叹，收取了他的舍利，建造佛塔供养。 《大般涅槃经·遗教品第一》 当时，佛陀告诉阿难（Ananda，佛陀的十大弟子之一）以及大众：‘我灭度后，你们四众弟子应当勤勉地护持我的大涅槃。我于无量万亿阿僧祇劫（asamkhya kalpa，极长的时间单位），修习这难得的大涅槃法，现在已经显明地说出来了，你们应当知道，这大涅槃是十方三世一切诸佛的金