English
English version: Not entering or exiting the Neither-perception-nor-non-perception realm (a meditative state that is neither with perception nor without perception), nor exiting the Neither-perception-nor-non-perception realm to enter the cessation of perception and feeling (a meditative state of complete cessation of consciousness); after emerging from the cessation of perception and feeling, not re-entering the Neither-perception-nor-non-perception realm, not exiting the Neither-perception-nor-non-perception realm to enter the realm of nothingness (a meditative state of no intention), not exiting the realm of nothingness to enter the realm of infinite consciousness (a meditative state of perceiving infinite consciousness), not exiting the realm of infinite consciousness to enter the realm of infinite space (a meditative state of perceiving infinite space), not exiting the realm of infinite space to enter the fourth dhyana (a meditative state), not exiting the fourth dhyana to enter the third dhyana, not exiting the third dhyana to enter the second dhyana, not exiting the second dhyana to enter the first dhyana. At that time, after the World Honored One had entered these various dhyanas in both forward and reverse order, he universally addressed the assembly: 'With profound prajna (wisdom), I have thoroughly observed all the six realms (realms of gods, humans, asuras, animals, hungry ghosts, and hell beings) of the three realms (desire realm, form realm, and formless realm), as well as the mountains, oceans, and all living beings contained within the earth. These three realms are fundamentally separate, ultimately tranquil, and like empty space. They are without name, without consciousness, eternally cut off from all existence, originally equal, without any distinction of high or low. There is no seeing, no hearing, no feeling, no knowing, neither bound nor liberated. There are no sentient beings, no lifespan, no birth, no arising, no ending, no extinction. They are neither worldly nor unworldly, neither nirvana (liberation) nor samsara (cycle of birth and death) can be attained, both are equal. Because all dharmas are equal, one dwells in quietude, without action, and ultimate settlement is unattainable. From the dharma nature of non-abiding, one acts, cutting off all forms, and there is nothing. Such is the nature of dharma; one who knows this is called a person who has transcended the world; one who does not know this is called the beginning of birth and death. You, the assembly, should cut off ignorance and extinguish the beginning of birth and death.' At that time, after the World Honored One had spoken these words, he again entered transcendent dhyana, exiting the first dhyana to enter the third dhyana, exiting the third dhyana to enter the realm of infinite space, exiting the realm of infinite space to enter the realm of nothingness, exiting the realm of nothingness to enter the cessation of perception and feeling; after emerging from the cessation of perception and feeling, he sequentially returned to the Neither-perception-nor-non-perception realm, exiting the Neither-perception-nor-non-perception realm to enter the realm of infinite consciousness, exiting the realm of infinite consciousness to enter the fourth dhyana, exiting the fourth dhyana to enter the second dhyana, and exiting the second dhyana to enter the first dhyana. Having entered transcendent dhyana in both forward and reverse order, he again addressed the assembly: 'With mahaprajna (great wisdom), I have thoroughly observed all sentient beings (beings with consciousness) and non-sentient things (things without consciousness) in the three realms, and all human dharmas, and have completely understood them.' --------------------------------------------------------------------------------
Chinese
竟，无系缚者、无解脱者。无主、无依，不可摄持。不出三界，不入诸有。本来清净无垢、无烦恼，与虚空等，不平等、非不平等，尽诸动念，思想心息，如是法相，名大涅槃。真见此法，名为解脱，凡夫不知，名曰无明。” 作是语已，复入超禅，从初禅出乃至入灭尽定、从灭尽定出乃至入初禅。如是逆顺入超禅已，复告大众：“我以佛眼遍观三界一切诸法，无明本际性本解脱，于十方求了不能得，根本无故，所因枝叶皆悉解脱。无明解脱故，乃至老、死皆得解脱。以是因缘，我今安住常寂灭光，名大涅槃。” 尔时，阿难无极悲哀、忧愁、痛苦、心狂慌乱、情识昏迷，如重醉人都无知觉，不见四众，不知如来已入涅槃、为未涅槃？ 尔时，世尊如是三过从超入诸禅定遍观法界，普为大众三反说法，如来如是展转二十七反，入诸禅定。阿难以不知故，佛入一禅即致一问，如是二十七反，问阿泥楼逗：“佛已涅槃、为未涅槃？”阿泥楼逗深知如来入诸禅定，二十七反皆答阿难：“佛未涅槃。”尔时，一切大众皆悉慌乱，都不觉知如来涅槃、为未涅槃？ 尔时，世尊三反入诸禅定，三反示诲众已，于七宝床右胁而卧，头枕北方、足指南方、面向西方、后背东方，其七宝床微妙璎珞以为庄严，娑 现代汉语译本： ‘最终，没有被束缚的人，也没有被解脱的人。没有主宰，没有依靠，不可被执取。不超出三界，不进入诸有。本来清净无垢、没有烦恼，与虚空相等，不平等也非不平等，一切动念都止息，思想心念都寂灭，这样的法相，名为大涅槃。真正见到此法，名为解脱，凡夫不了解，称为无明。’ 说完这些话后，佛陀再次进入超禅定，从初禅出定，乃至进入灭尽定，又从灭尽定出定，乃至进入初禅。这样逆顺地进入超禅定后，佛陀又告诉大众：‘我以佛眼遍观三界一切诸法，无明的根本自性本来就是解脱的，在十方寻求都不能找到，因为根本不存在，所以由它而生的枝叶也都全部解脱。无明解脱了，乃至老、死也都得到解脱。因为这个缘故，我现在安住在常寂灭的光明中，名为大涅槃。’ 当时，阿难极其悲哀、忧愁、痛苦、心神狂乱、情绪昏迷，像一个喝醉酒的人一样，完全没有知觉，看不见四众，不知道如来已经入涅槃还是没有入涅槃？ 这时，世尊这样三次从超禅定进入各种禅定，遍观法界，普遍为大众三次说法，如来这样辗转二十七次，进入各种禅定。阿难因为不了解，佛陀进入一次禅定就问一次，这样二十七次，问阿泥楼逗：‘佛陀已经涅槃了吗？还是没有涅槃？’阿泥楼逗深知如来进入各种禅定，二十七次都回答阿难：‘佛陀没有涅槃。’当时，一切大众都非常慌乱，都不知道如来是已经涅槃还是没有涅槃？ 这时，世尊三次进入各种禅定，三次开示教诲大众后，在七宝床上右胁而卧，头枕北方、脚指南方、面向西方、后背东方，那七宝床用微妙的璎珞作为庄严，娑
English
English version: 'Ultimately, there is no one bound, nor is there anyone liberated. There is no master, no reliance, and nothing that can be grasped. It does not go beyond the Three Realms, nor does it enter into any of the existences. It is originally pure and without defilement, without afflictions, equal to space, neither equal nor unequal, all movements of thought cease, and the mind of thinking is extinguished. Such is the characteristic of the Dharma, called the Great Nirvana. Truly seeing this Dharma is called liberation, but ordinary people do not understand it, and it is called ignorance.' After saying these words, the Buddha again entered into super-meditation, emerging from the first dhyana, and then entering into the cessation of perception and feeling, and then emerging from the cessation of perception and feeling, and then entering into the first dhyana. Having entered into super-meditation in this reverse and forward manner, the Buddha then told the assembly: 'With the Buddha's eye, I have observed all dharmas in the Three Realms, and the fundamental nature of ignorance is originally liberated. Seeking it in the ten directions, it cannot be found, because it does not fundamentally exist, and therefore all the branches and leaves that arise from it are also liberated. Because ignorance is liberated, even old age and death are also liberated. For this reason, I now abide in the light of constant stillness and extinction, which is called the Great Nirvana.' At that time, Ananda was extremely sorrowful, worried, in pain, his mind was frantic and confused, and his emotions were in a daze, like a drunk person, completely without awareness, unable to see the four assemblies, and not knowing whether the Tathagata had entered Nirvana or not? At this time, the World Honored One, in this way, three times entered into various dhyanas from super-meditation, observing the entire Dharma realm, and universally expounded the Dharma three times for the assembly. The Tathagata, in this way, twenty-seven times, entered into various dhyanas. Because Ananda did not understand, each time the Buddha entered a dhyana, he would ask once, and in this way, twenty-seven times, he asked Anuruddha: 'Has the Buddha entered Nirvana, or has he not entered Nirvana?' Anuruddha, knowing deeply that the Tathagata was entering various dhyanas, answered Ananda twenty-seven times: 'The Buddha has not entered Nirvana.' At that time, the entire assembly was in a state of panic, and they did not know whether the Tathagata had entered Nirvana or not? At this time, the World Honored One, having entered into various dhyanas three times, and having instructed and taught the assembly three times, lay down on his right side on the seven-jeweled bed, with his head to the north, his feet to the south, his face to the west, and his back to the east. The seven-jeweled bed was adorned with exquisite jeweled ornaments, and the Sa --------------------------------------------------------------------------------
Chinese
罗树林四双八只——西方一双在如来前、东方一双在如来后、北方一双在佛之首、南方一双在佛之足。尔时，世尊娑罗林下寝卧宝床，于其中夜入第四禅，寂然无声。于是时顷，便般涅槃。大觉世尊入涅槃已，其娑罗林东西二双合为一树、南北二双合为一树，垂覆宝床盖于如来，其树即时惨然变白，犹如白鹤，枝叶、花果、皮干悉皆爆裂堕落，渐渐枯悴，摧折无余。 尔时，十方无数万亿恒河沙普佛世界一切大地皆大震动，出种种音唱言：“苦哉！苦哉！世界空虚。”演出无常苦空哀叹之声。尔时，十方世界一切诸山——目真邻陀山、摩诃目真邻陀山、铁围山、大铁围山、诸须弥山、香山、宝山、金山、黑山、一切大地所有诸山——一时震裂，悉皆崩倒，出大音声，震吼世界，唱言：“苦哉！苦哉！如何一旦世间孤露，慧日灭没大涅槃山？一切众生丧真慈父，失所敬天无瞻仰者。”尔时，十方世界一切大海，悉皆混浊沸涌涛波，出种种音唱言：“苦哉！苦哉！正觉已灭，众生罪苦，长夜久流生死大海，迷失正路何由解脱？”尔时，一切江河、溪涧、沟壑、川流、泉源、渠井、浴池，悉皆倾覆，水尽枯涸。 尔时，十方世界大地虚空，寂然大闇，日月精光悉无复照，黑闇愁恼弥布世界。于是时间，忽然黑风 现代汉语译本 娑罗树林中有四双八棵树——西方一双在如来（Tathagata，佛的称号）前，东方一双在如来后，北方一双在佛的头顶，南方一双在佛的脚下。当时，世尊（Bhagavan，佛的称号）在娑罗树林下的宝床上安卧，于半夜时分进入第四禅定（Dhyana，佛教的禅定境界），寂静无声。就在那时，他进入了涅槃（Nirvana，佛教的最高境界，指解脱）。大觉世尊入涅槃后，娑罗树林东西两双树合为一棵，南北两双树合为一棵，垂下枝叶覆盖在宝床上，遮盖着如来。这些树立刻变得惨白，如同白鹤一般，枝叶、花果、树皮都爆裂坠落，渐渐枯萎，最终摧折殆尽。 当时，十方无数万亿恒河沙数（Ganges sand，形容极多的数量）的普佛世界（Buddha-ksetra，佛所教化的世界）的一切大地都剧烈震动，发出各种声音，唱道：‘苦啊！苦啊！世界空虚了。’发出无常、苦空、哀叹的声音。当时，十方世界的一切山脉——目真邻陀山（Mucilinda，山名）、摩诃目真邻陀山（Mahamucilinda，大目真邻陀山）、铁围山（Cakravada，环绕世界的山）、大铁围山（Mahacakravada，大铁围山）、诸须弥山（Sumeru，世界中心的山）、香山、宝山、金山、黑山，以及一切大地上的所有山脉——同时震裂，全部崩塌，发出巨大的声音，震动世界，唱道：‘苦啊！苦啊！为何世间突然孤立无援，智慧的太阳熄灭，涅槃山崩塌？一切众生失去了真正的慈父，失去了所敬仰的天，再也没有可以瞻仰的对象。’当时，十方世界的一切大海，都变得浑浊沸腾，波涛汹涌，发出各种声音，唱道：‘苦啊！苦啊！正觉（Sambodhi，指佛的觉悟）已经灭度，众生罪苦，长久地在生死大海中漂流，迷失了正路，如何才能解脱？’当时，一切江河、溪涧、沟壑、川流、泉源、水渠、浴池，全部倾覆，水都干涸了。 当时，十方世界的大地虚空，一片寂静黑暗，日月的光辉全部消失，不再照耀，黑暗和忧愁弥漫整个世界。就在这时，忽然刮起了黑风。