English
English version: There was a Bhikkhu named Asvaghosa (a Buddhist poet), who was skilled in expounding the essential teachings of the Dharma, and subdued all the heretics. After seven hundred years, there was a Bhikkhu named Nagarjuna (a Buddhist philosopher), who was skilled in expounding the essential teachings of the Dharma, destroyed the banners of wrong views, and lit the torch of the Right Dharma. After eight hundred years, the Bhikkhus enjoyed fine clothes and indulged in frivolous amusements, and among hundreds and thousands of people, perhaps only one or two would attain the fruit of the Path. After nine hundred years, slaves became Bhikkhus, and maids became Bhikkhunis. After one thousand years, when the Bhikkhus heard of the contemplation of impurity (a meditation on the uncleanliness of the body) and Anapanasati (mindfulness of breathing), they would become angry and displeased, and only one or two out of countless Bhikkhus would contemplate the correct samadhi (a state of meditative consciousness). After one thousand one hundred years, the Bhikkhus would act like worldly people, engaging in marriage and matchmaking, and slandering the Vinaya (monastic rules) in public. After one thousand two hundred years, these Bhikkhus and Bhikkhunis would engage in non-celibate practices, and if they had children, the boys would become Bhikkhus and the girls would become Bhikkhunis. After one thousand three hundred years, the Kasaya (monk's robe) would turn white and no longer accept dyeing. After one thousand four hundred years, the four assemblies (Bhikkhus, Bhikkhunis, Upasakas, and Upasikas) would be like hunters, enjoying killing and selling the Three Jewels (Buddha, Dharma, and Sangha). After one thousand five hundred years, in the country of Kausambi (an ancient Indian city), there was a Bhikkhu who was well-versed in the Tripitaka (the three baskets of Buddhist scriptures), skilled in expounding the essential teachings of the Dharma, and had five hundred disciples; there was also an Arhat Bhikkhu (an enlightened being), who was skilled in upholding the precepts, and also had five hundred disciples. On the fifteenth day of the Uposatha (a fortnightly gathering of the monastic community), the Arhat Bhikkhu ascended the high seat and expounded the pure Dharma, saying what should be done and what should not be done. The disciple of the Tripitaka Bhikkhu replied to the Arhat, ‘Your body and mouth are not pure now, how can you speak such coarse words?’ The Arhat replied, ‘My body, mouth, and mind have long been pure, without any faults.’ The Tripitaka disciple, upon hearing this, became even more enraged, and killed the Arhat on the spot. At that time, the Arhat's disciples said, ‘What my teacher said is in accordance with the Dharma, how can you kill my Upadhyaya (teacher)?’ and immediately killed the Tripitaka Bhikkhu with a sharp knife. The Devas, Nagas, and the Eight Classes of Beings (various types of deities and spirits) were all worried and distressed, while the evil Mara (a demon) and the heretics rejoiced and jumped for joy, competing to destroy pagodas and temples, and kill Bhikkhus. All the Sutras (Buddhist scriptures) were scattered to the country of Kushinagar (an ancient Indian city), and the Dragon King Anavatapta (a mythical dragon king) took them all into the sea, and thus the Buddha Dharma was extinguished. -------------------------------------------------------------------------------- ”
Chinese
时摩诃摩耶闻此语已号哭懊恼，即向阿难而说偈言： “一切皆归灭， 无有常安者， 须弥及海水， 劫尽亦消竭， 世间诸豪强， 会必还衰朽。 我子于往昔， 勤苦集众行， 故得成正觉， 为众说经藏。 如何于尔时， 皆悉潜没尽？ 呜呼！生死法， 可畏、可厌离。” 尔时，摩诃摩耶说此偈已，语阿难言：“如来遗敕既以正法付嘱尊者及摩诃迦叶，宜应精勤护持诵说。我今不忍见于如来阇维之时。”即礼佛棺，右绕七匝，涕泪号叫，还归天上。 于时娑罗双树间天人八部、比丘、比丘尼、优婆塞、优婆夷，既见如来母子相见及闻所说，有发无上道心者、有得须陀洹者、斯陀含者、阿那含者、阿罗汉者、或有发于辟支佛心，一切大众受持佛语，顶戴奉行。 摩诃摩耶经八国分舍利品第二 尔时，波婆国末罗民众闻佛灭度皆自念言：“今我宜往求舍利分，起塔供养。”即下国中，严四种兵——象兵、马兵、车兵、步兵——到拘尸城，遣使者言：“闻佛众祐止此灭度，彼亦我师，敬慕之心来请骨分，当于本国起塔供养。” 拘尸王答：“如是如是，诚如君言。但佛世尊垂降此土于兹灭度，国内士民当自供养，远劳诸君遗形舍利，未 现代汉语译本 当时，摩诃摩耶（Mahamaya，佛陀的生母）听到这些话后，号啕大哭，悲痛懊恼，随即向阿难（Ananda，佛陀的十大弟子之一）说偈语道： ‘一切终将归于灭亡，没有什么是永恒安稳的。 须弥山（Sumeru，佛教宇宙观中的中心山）和海水，到了劫数终尽时也会消散枯竭。 世间那些豪强权贵，最终也必然会衰败朽坏。 我的孩子在过去，勤奋刻苦地积累各种修行， 所以才得以成就正觉（Sammasambuddha，完全觉悟的佛陀），为众生宣说经藏。 为何到了这个时候，一切都彻底消失了呢？ 唉！这生死的法则，真是令人畏惧、令人厌恶而想要远离啊！’ 当时，摩诃摩耶说完这偈语后，对阿难说：‘如来（Tathagata，佛陀的称号）的遗嘱已经将正法嘱托给尊者您和摩诃迦叶（Mahakasyapa，佛陀的十大弟子之一），你们应当精勤地护持、诵读和宣说。我现在不忍心见到如来荼毗（Jhana，佛教的火葬仪式）的时候。’说完，她便礼拜佛陀的棺椁，右绕七圈，痛哭流涕，然后返回天上。 这时，娑罗双树（Sala trees，佛陀涅槃时的树）间的天人八部（Devas and Nagas，佛教中的天神和龙族等）、比丘（Bhikkhu，佛教的男性出家修行者）、比丘尼（Bhikkhuni，佛教的女性出家修行者）、优婆塞（Upasaka，佛教的在家男信徒）、优婆夷（Upasika，佛教的在家女信徒），看到如来母子相见以及听到他们所说的话，有的发起了无上道心（Anuttara-samyak-sambodhi-citta，追求成佛的决心），有的证得了须陀洹果（Sotapanna，佛教的初果圣人）、斯陀含果（Sakadagami，佛教的二果圣人）、阿那含果（Anagami，佛教的三果圣人）、阿罗汉果（Arhat，佛教的四果圣人），还有的发起了辟支佛心（Pratyekabuddha，独觉佛的修行之心），所有大众都接受佛陀的教诲，顶戴奉行。 摩诃摩耶经第八国分舍利品第二 当时，波婆国（Pava，古印度的一个国家）的末罗（Malla，古印度的一个部落）民众听到佛陀灭度，都自念道：‘现在我们应该前去请求佛陀的舍利，建造佛塔供养。’随即从国内出发，整备四种军队——象兵、马兵、车兵、步兵——到达拘尸城（Kushinagar，佛陀涅槃的地点），派遣使者说：‘听说佛陀在此地灭度，他也是我们的老师，我们怀着敬慕之心前来请求佛陀的骨舍利，以便在本国建造佛塔供养。’ 拘尸王（Kushinagar King）回答说：‘是这样的，确实如你们所说。但是佛陀世尊降临此地并在此灭度，国内的士民应当自己供养，远道而来的诸位，佛陀的遗形舍利，恐怕难以分给你们。’
English
English version Then, Mahamaya (the Buddha's birth mother), upon hearing these words, wept and grieved, and immediately spoke the following verses to Ananda (one of the Buddha's ten principal disciples): 'All things must return to extinction; nothing is permanent and secure. Mount Sumeru (the central mountain in Buddhist cosmology) and the oceans will also vanish and dry up when the kalpa (an eon in Buddhist cosmology) ends. The powerful and mighty of the world will inevitably decay and perish. My son, in the past, diligently accumulated various practices, Therefore, he attained perfect enlightenment (Sammasambuddha, a fully enlightened Buddha) and expounded the scriptures for all beings. Why is it that at this time, everything has completely disappeared? Alas! The law of birth and death is truly fearful, detestable, and something to be renounced!' At that time, after Mahamaya spoke these verses, she said to Ananda, 'The Tathagata's (a title of the Buddha) last instructions have entrusted the Dharma to you and Mahakasyapa (one of the Buddha's ten principal disciples). You should diligently uphold, recite, and proclaim it. I cannot bear to witness the cremation (Jhana, Buddhist cremation ritual) of the Tathagata.' Having said this, she bowed to the Buddha's coffin, circumambulated it seven times clockwise, wept bitterly, and then returned to the heavens. At that time, among the Sala trees (the trees under which the Buddha passed away), the eight classes of devas and nagas (gods and dragons in Buddhism), bhikkhus (Buddhist monks), bhikkhunis (Buddhist nuns), upasakas (male lay followers), and upasikas (female lay followers), having seen the meeting of the Buddha's mother and son and having heard what they said, some generated the aspiration for unsurpassed enlightenment (Anuttara-samyak-sambodhi-citta, the aspiration to become a Buddha), some attained the fruit of Srotapanna (the first stage of enlightenment), Sakadagami (the second stage of enlightenment), Anagami (the third stage of enlightenment), and Arhat (the fourth stage of enlightenment), and some generated the aspiration for Pratyekabuddha (a solitary enlightened being). All the assembly received the Buddha's teachings, honored them, and practiced them. Mahamaya Sutra, Chapter 2: The Division of the Relics among Eight Kingdoms At that time, the Malla (an ancient Indian tribe) people of Pava (an ancient Indian kingdom) heard of the Buddha's passing and thought to themselves, 'Now we should go and request a share of the Buddha's relics to build a stupa (a Buddhist shrine) for worship.' They then set out from their kingdom, preparing four types of troops—elephant troops, horse troops, chariot troops, and infantry—and arrived at Kushinagar (the place where the Buddha passed away), sending messengers to say, 'We have heard that the Buddha passed away here. He is also our teacher, and with reverence, we have come to request a share of his bone relics to build a stupa for worship in our kingdom.' The King of Kushinagar replied, 'It is so, indeed, as you say. However, the World Honored Buddha came to this land and passed away here. The citizens of this country should worship him themselves. It would be difficult to share the relics of the Buddha's remains with you who have come from afar.' -------------------------------------------------------------------------------- 得相与。”
Chinese
尔时，遮罗颇国诸跋离民、罗摩伽国拘利民众、毗留提国婆罗门众、迦维罗卫国释种民众、毗提罗国离车民众及摩竭王阿阇世等，闻佛如来于拘尸城双树林间而取灭度，皆自念言：“今我宜往求舍利分。” 时诸国王、阿阇世等，各下国中，严四种兵，进渡恒水。即敕婆罗门香姓：“汝持我名入拘尸城致问彼王：‘诸末罗等起居轻利，游涉强耶。吾于贤者每相崇敬，邻境义和，曾无诤讼。我闻如来于君国内而取灭度，唯无上尊实我所天，故从远来求请骨分，欲还本土起塔供养。设以我者，举国重宝以居共之。’” 时香姓婆罗门受王教已，即诣彼城语诸末罗。 末罗闻已报香姓曰：“诚如君言。但为世尊垂降此土于兹灭度，国内士民自当供养。远劳诸君，舍利叵得。” 尔时，诸国王等则集群臣众共立义而作颂曰： “法王无上尊， 在我国涅槃， 我今庄严塔， 安处而供养。 令具妙舍利， 光明遍十方， 所可化众生， 云何得分析？” 尔时，诸国王说此偈已，各自思惟：“我承如来遗形舍利，得禀未来天人果报，当获多福。”而复告曰：“吾等和议远来拜首，逊言求分。如不见以，四兵在此，不惜身命。义而弗获，当以力巨。” 现代汉语译本 ‘可以互相交往。’ 当时，遮罗颇国（Chelapara）的跋离（Bari）民众、罗摩伽国（Ramagrama）的拘利（Koliya）民众、毗留提国（Vethadipa）的婆罗门（Brahmana）民众、迦维罗卫国（Kapilavastu）的释迦（Sakya）民众、毗提罗国（Videha）的离车（Licchavi）民众以及摩竭陀国（Magadha）的国王阿阇世（Ajatasatru）等，听到佛陀如来在拘尸那伽（Kusinagara）的娑罗双树林间入灭，都各自想道：‘现在我们应该前去请求分得舍利。’ 当时，各位国王，包括阿阇世等，各自从自己的国家出发，整顿四种军队，渡过恒河。随即命令婆罗门香姓（Brahmana Xiangxing）说：‘你带着我的名号进入拘尸那伽城，向那里的国王致问：诸位末罗（Malla）族人起居安好，游历是否顺利？我一直对贤者们非常尊敬，邻国之间和睦相处，从未发生争执。我听说如来在你们国内入灭，唯有无上尊者才是我们所敬仰的，所以从远方前来请求分得骨舍利，想要带回本土建造佛塔供奉。如果你们同意，我愿意用举国珍宝来共同拥有。’ 当时，香姓婆罗门接受国王的命令后，立即前往拘尸那伽城，告诉了诸位末罗族人。 末罗族人听后回答香姓说：‘确实如你所言。但因为世尊降临此地并在此入灭，我们国内的民众自当供养。远道而来的各位，舍利恐怕难以分给你们。’ 当时，各位国王等便聚集大臣们共同商议，并作颂说道： ‘法王无上尊，在我国涅槃，我今庄严塔，安处而供养。令具妙舍利，光明遍十方，所可化众生，云何得分析？’ 当时，各位国王说完这首偈颂后，各自思量：‘我若能承接如来遗留的舍利，就能得到未来天人的果报，应当获得许多福德。’于是又说道：‘我们和睦商议，远道而来拜见，谦逊地请求分得舍利。如果不能得到，我们四种军队就在这里，不惜牺牲性命。如果通过道义无法获得，就只能用武力了。’