English
English version 'The 'Assembly Dharma' guides the people, it can move the heavens, earth, mountains, and hills, the great sea surges, and the aquatic creatures are disturbed. I will now see the Buddha's Nirvana.' At that time, after Anaritsu (阿那律) spoke this verse, the Buddha immediately displayed his divine power, causing all the Bhikkhus (比丘, Buddhist monks) in Jambudvipa (阎浮提, the world we live in), except for the retinue of Mahakasyapa (大迦叶), to come to the assembly. The gods, dragons, Gandharvas (揵沓和, celestial musicians), Asuras (阿须伦, warring deities), Garudas (迦留罗, mythical bird-like creatures), Kimnaras (真陀罗, celestial musicians), and Mahoragas (摩睺勒, great serpent deities) of the three thousand great thousand worlds (三千大千世界, a cosmic unit in Buddhist cosmology) all came together to the place where the Buddha was born, bowed down to the Buddha, and cried out loudly, calling out to the Buddha, their longing and grief as if they had lost their parents. They pulled at each other, weeping together, looking back at each other, tears streaming down their faces. Some were hitting their arms, legs, and heads, some were opening and closing their eyes, their features changing, their faces haggard, the plump ones becoming thin. Some retreated, kneeling on their right knees, crying out in lamentation, wiping away tears, their tears and snot flowing together, sorrowfully lamenting the Buddha, all saying in unbearable pain: 'Alas, World Hero (世雄, a title for the Buddha)! Alas, Great Physician! Alas, Lion (师子, a title for the Buddha)! Alas, Dharma King (法王, a title for the Buddha)! Alas, King of the Sun and Moon (日月王, a title for the Buddha)! Alas, Awakened One (觉正觉, a title for the Buddha)! Alas, Great Light, Giver of Ambrosia!' Countless people wailed like this, some throwing themselves to the ground, some covering their faces and hitting the ground. At this time, Ananda (阿难) rose from his seat, knelt down, both knees on the ground, hands supporting himself, looked up at the Buddha, and spoke in verse: 'Seeing the multitude so longing, all with grief and pain, each crying and wailing, it makes me feel even more bitter and sorrowful. It is like a merchant traveling, encountering robbers on the way, and seeing a great fire burning, like grass fearing to be burned, because of seeing the blazing fire, the heart feels fear and panic, the mind is filled with terror, praying to the heavens for mercy. My sorrow is boundless, my depression unbearable, and seeing the many people, raising their arms in grief, only worrying about the future, wishing the Buddha would remain for a kalpa (一劫, a Buddhist unit of time), how can I bear to see today, the Venerable One entering Parinirvana (般涅槃, the Buddha's passing away)? I always seek the Buddha, but I cannot see the Heaven of Heavens (天中天, a title for the Buddha), the Jetavana Monastery (祇洹精舍, the monastery where the Buddha resided) is empty, and I can only see others.' -------------------------------------------------------------------------------- 。 若入维耶离， 豪右问讯佛， 无上尊所生， 我当云何答？ 无央数千人， 泣涕泪流面， 无上释师子， 仁今使安在？ 诸人哀哭催， 无不思见佛， 云何入大城， 违远人中尊。 当立于谁后？ 当为谁持钵？ 为谁掌衣被？ 谁当亲劝我？ 谁当为我说， 闻持是何谓？ 谁解我疑言， 阿难知如海？ 从谁闻正法， 深奥难解句？ 我当从何受， 无量兴妙法？”
Chinese
尔时佛告阿难：“汝为如来于双树间敷师子床。所以者何？多罗竭于夜半时乃般泥洹，与本愿合故也。”于是阿难啼从座起，于力士地双树下敷师子床令北首，敷已说此偈言： “今为大神通， 最后敷此床， 终始不能得， 复安清净座。 我当何忍入， 于是双树间， 光明今灭度， 远离于至尊。” 于是阿那律为阿难说偈言： “佛从本已说， 万物尽无常， 独不得自在， 于是何为啼！” 尔时阿难以偈答阿那律言： “云何说是谈， 仁便答我意， 见尊般泥洹， 仁岂无忧耶？” 于是阿那律以偈答阿难言： “我见人哀危， 动与忧恼俱， 我泪流满目， 悲涕潺横流。 我亦察天人， 现代汉语译本 ‘如果我进入维耶离（Viyali，古印度城市名），那些富有的长者们来问候佛陀，问‘无上尊（指佛陀）所生之处’，我应当如何回答？ 无数千人，哭泣着，泪水流满面，问‘无上的释迦狮子（指佛陀），现在在哪里？’ 人们哀哭催促，无不思念见到佛陀，我如何进入大城，远离人中至尊？ 我应当站在谁的身后？应当为谁持钵？为谁掌管衣被？谁会亲自劝导我？ 谁会为我讲解，‘闻持’（指听闻并记住佛法）是什么意思？谁能解答我的疑惑，像阿难（Ananda，佛陀的十大弟子之一，以记忆力强著称）一样博学如海？ 我将从谁那里听闻正法，那些深奥难解的语句？我将从何处接受，无量兴盛的妙法？’ 那时，佛陀告诉阿难：‘你为如来在双树之间铺设狮子床。’为什么呢？因为多罗竭（Tathagata，如来的另一种称呼）将在半夜时分般泥洹（Parinirvana，佛陀的涅槃），这与他的本愿相符。 于是阿难哭泣着从座位起身，在力士地（指佛陀涅槃之处）双树下铺设狮子床，使其头朝北。铺设完毕后，他说了这首偈语： ‘现在为大神通（指佛陀）最后铺设这张床，从开始到结束都无法再得到，又安放清净的座位。 我怎能忍心进入，在这双树之间，光明（指佛陀）如今将要灭度，远离了至尊。’ 这时，阿那律（Anuruddha，佛陀的十大弟子之一，以天眼第一著称）为阿难说了偈语： ‘佛陀从一开始就说过，万物终将无常，没有什么是可以自在的，因此你为何哭泣！’ 那时，阿难用偈语回答阿那律说： ‘你为何说这样的话，就回答了我的心意？见到至尊般泥洹，你难道没有忧愁吗？’ 于是，阿那律用偈语回答阿难说： ‘我看到人们哀伤危难，行动都与忧愁烦恼相伴，我的眼泪也充满了眼眶，悲伤的泪水横流。 我也观察到天人，
English
English version 'If I enter Viyali (an ancient Indian city), and the wealthy elders come to inquire about the Buddha, asking, 'Where was the Supreme One (referring to the Buddha) born?', how should I answer? Countless thousands of people, weeping with tears streaming down their faces, ask, 'Where is the supreme Shakya Lion (referring to the Buddha) now?' People are weeping and urging, all longing to see the Buddha. How can I enter the great city, being far from the most honored among men? Whom should I stand behind? For whom should I hold the alms bowl? Who will manage the robes? Who will personally advise me? Who will explain to me what 'hearing and retaining' (referring to hearing and remembering the Dharma) means? Who can resolve my doubts, as learned as the sea like Ananda (one of the Buddha's ten great disciples, known for his strong memory)? From whom shall I hear the true Dharma, those profound and difficult to understand verses? From where shall I receive the immeasurable and flourishing wonderful Dharma?' At that time, the Buddha told Ananda, 'You should prepare the lion's bed for the Tathagata (another name for the Buddha) between the twin trees.' Why is that? Because the Tathagata will enter Parinirvana (the Buddha's Nirvana) at midnight, which aligns with his original vow. Then Ananda, weeping, rose from his seat and prepared the lion's bed under the twin trees in the land of the strong (referring to the place of the Buddha's Nirvana), making its head face north. After preparing it, he spoke this verse: 'Now, for the great spiritual power (referring to the Buddha), this bed is prepared for the last time. From beginning to end, it cannot be obtained again, and a pure seat is placed. How can I bear to enter, between these twin trees, where the light (referring to the Buddha) is now about to pass away, far from the most honored one?' At this time, Anuruddha (one of the Buddha's ten great disciples, known for his divine eye) spoke a verse to Ananda: 'The Buddha has said from the beginning that all things are impermanent, and nothing is free from this. Therefore, why do you weep!' Then, Ananda answered Anuruddha with a verse: 'Why do you speak such words, as if answering my heart? Seeing the most honored one enter Parinirvana, do you have no sorrow?' Then, Anuruddha answered Ananda with a verse: 'I see people in sorrow and danger, their actions accompanied by worry and distress. My eyes are also filled with tears, and sad tears flow horizontally. I also observe the gods and humans, -------------------------------------------------------------------------------- 以天眼涕泣， 我亦用是故， 悲叫憎悒毒。 不用啼哭故， 便可有所得， 是故勉喻人， 莫啼亦勿愁。” 四童现生品第二
Chinese
尔时世尊从座起入双树间，于师子床上右胁倚卧卧已。应时东方去此百亿万佛国有佛，号师子向作如来，今现在说法。其世界名解脱华。佛告阿难：“彼之世界何故名曰解脱华乎？常以七宝华遍布满地无有空缺，其花柔软色甚鲜好出一切香。有七宝树以宝合成；有栴檀树以诸栴檀共相装挍，其色妙绝种种无数；有树常出伎乐之音，音节和雅无量调合；有树常出七宝之器种种具足；有树常出众宝璎珞无量之饰。其国土有无数宝园，以众七宝转杂相成，如天所有所止宫殿，以诸如意摩尼天珠、紫磨黄金挍镂相成，譬如第六天上所居宫殿。其菩萨大士生彼佛国者，皆离世会专尚法讲，神通大圣度于无极，得诸佛法高明之慧，所问能答及离世间，所语所念常志法事，以善方便现于内明，远诸谀谄得法会离，诸想得智慧度无极。度彼岸已具足学善权方便，常供事诸佛离于世语，但说不退转菩萨法事。是诸菩萨不乐余话，但议菩萨陀邻尼金刚行法三品清净、佛功德力无所畏，是故彼界名解脱华。” 彼有菩萨名善思义，忽迁神命生阎浮提罗阅祇国，为王阿阇世作子。适 以天眼看到众生悲伤哭泣，我也因此感到悲伤，发出悲鸣，憎恨和忧郁。如果哭泣能解决问题，那我就哭泣了，但哭泣并不能带来任何好处。所以，我劝诫人们，不要哭泣，也不要悲伤。 四童现生品第二 那时，世尊从座位起身，走到双树之间，在狮子座上右胁而卧。这时，东方有距离此地百亿万佛国的佛，号为师子向（Simha-mukha，狮子面）如来，现在正在说法。他的世界名为解脱华（Mukti-puspa，解脱之花）。佛告诉阿难：‘那个世界为什么叫做解脱华呢？因为那里常常用七宝花遍布地面，没有空缺，那些花柔软，颜色鲜艳，散发出各种香味。那里有七宝树，由各种宝物合成；有栴檀树，用各种栴檀装饰，颜色美妙绝伦，种类繁多；有树常常发出音乐之声，音节和谐，无量调和；有树常常出现七宝器皿，各种器具齐全；有树常常出现各种宝璎珞，无量的装饰品。那个国土有无数的宝园，用各种七宝交错构成，如同天上的宫殿，用如意摩尼天珠、紫磨黄金装饰而成，就像第六天上的宫殿一样。那些菩萨大士生在那个佛国，都远离世俗的集会，专心研究佛法，神通广大，度化众生无量无边，获得诸佛高深的智慧，能够回答所有问题，并且远离世俗，所说所想都专注于佛法，用善巧方便展现内在的智慧，远离谄媚，获得佛法，远离各种妄想，获得无上的智慧。他们度过生死苦海，具足学习善巧方便，常常供养诸佛，远离世俗的言语，只说不退转菩萨的法事。这些菩萨不乐于其他话题，只讨论菩萨陀邻尼（Dharani，总持）金刚行法三品清净、佛的功德力和无所畏惧，所以那个世界叫做解脱华。’ 那里有一位菩萨名叫善思义（Subhadrartha，善思义），忽然舍弃生命，转生到阎浮提（Jambudvipa，南赡部洲）的罗阅祇（Rajagrha，王舍城）国，成为国王阿阇世（Ajatasatru，未生怨）的儿子。刚刚出生，
English
With my heavenly eye, seeing beings weeping, I also, because of this, feel sorrow, cry out in grief, and experience hatred and depression. If weeping could achieve something, I would weep, but weeping does not bring any benefit. Therefore, I exhort people not to weep, nor to be sorrowful. Chapter Two: The Birth of the Four Children At that time, the World Honored One arose from his seat and went between the twin trees, reclining on his right side on the lion's bed. At that moment, in the east, a Buddha land a hundred billion Buddha lands away, there was a Buddha named Simha-mukha (Lion-face) Tathagata, who is now preaching the Dharma. His world is called Mukti-puspa (Flower of Liberation). The Buddha said to Ananda, 'Why is that world called Mukti-puspa? It is because it is always covered with seven-jeweled flowers, with no gaps, and these flowers are soft, brightly colored, and emit all kinds of fragrances. There are seven-jeweled trees, made of various jewels; there are sandalwood trees, adorned with various sandalwoods, their colors exquisite and countless; there are trees that constantly emit musical sounds, the tones harmonious and infinitely varied; there are trees that constantly produce seven-jeweled vessels, fully equipped with all kinds of utensils; there are trees that constantly produce various jeweled necklaces, countless ornaments. That land has countless jeweled gardens, made of various seven jewels intertwined, like the palaces in the heavens, adorned with wish-fulfilling Mani heavenly pearls and purple-gold carvings, like the palaces in the sixth heaven. Those Bodhisattva Mahasattvas who are born in that Buddha land all stay away from worldly gatherings, focusing on the study of the Dharma, with great supernatural powers, liberating countless beings, attaining the profound wisdom of all Buddhas, able to answer all questions, and staying away from the world, their words and thoughts always focused on the Dharma, using skillful means to manifest inner wisdom, staying away from flattery, attaining the Dharma, staying away from all delusions, and attaining supreme wisdom. Having crossed the sea of birth and death, they are fully equipped with the study of skillful means, constantly making offerings to all Buddhas, staying away from worldly speech, only speaking about the Dharma of non-retrogression Bodhisattvas. These Bodhisattvas do not enjoy other topics, only discussing the three pure aspects of the Bodhisattva Dharani (mantra) Vajra practice, the power of the Buddha's merits, and fearlessness, therefore that world is called Mukti-puspa.' There was a Bodhisattva named Subhadrartha (Good Meaning), who suddenly gave up his life and was reborn in Jambudvipa (Southern Continent), in the country of Rajagrha (Royal City), becoming the son of King Ajatasatru (Unborn Enemy). As soon as he was born,