English
English version: Nian said, 'This Brahmin (Brahmacari, referring to a person practicing Brahmanism) has long been accustomed to different views, and today he will surely debate with the Buddha. The World Honored One is unwell, and this will cause disturbance.' So he remained silent and did not allow him to see the Buddha, even after being asked three times. At this time, the World Honored One, with his divine ear (divya-shrotra, referring to the Buddha's supernatural hearing), heard from afar and said to Ananda (one of the Buddha's ten great disciples), 'You may allow this old Brahmin to come before me; he will be my last disciple.' Subhadra (the Buddha's last disciple), upon seeing the Buddha, was overjoyed and bowed his head in reverence. At this time, the World Honored One, according to his capacity, expounded the Dharma of the Eightfold Path (arya-ashtanga-marga, the Buddhist path of practice, including right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration). He immediately attained the fruit of an Arhat (arhat, one of the highest attainments in Buddhist practice) on the spot and said to the Buddha, 'I have already crossed the sea of suffering of birth and death, and I cannot bear to see the Master's Nirvana. I should enter into extinction first today.' Then, in front of the Buddha, he entered Parinirvana (parinirvana, referring to the final death of a Buddha or Arhat). At this time, after the World Honored One had expounded the wonderful Dharma to all the great assembly of the Eight Divisions (ashta-parisad, referring to eight classes of protective deities such as Devas and Nagas), it was midnight, and the time for Nirvana had arrived. He then spoke a verse: 'My karmic connections with all sentient beings, which should be liberated, are now complete. The night is quiet, and my breath is peaceful and harmonious. The time for Nirvana has arrived.' At this time, after the World Honored One spoke this verse, he entered the first Dhyana (prathama-dhyana, the first level of meditative absorption). After entering the first Dhyana, he entered the second Dhyana (dvitiya-dhyana, the second level of meditative absorption). After entering the second Dhyana, he entered the third Dhyana (tritiya-dhyana, the third level of meditative absorption). After entering the third Dhyana, he entered the fourth Dhyana (chaturtha-dhyana, the fourth level of meditative absorption). After entering the fourth Dhyana, he entered the Sphere of Infinite Space (akashanantya-ayatana, one of the four formless absorptions). After entering the Sphere of Infinite Space, he entered the Sphere of Infinite Consciousness (vijnananantya-ayatana, one of the four formless absorptions). After entering the Sphere of Infinite Consciousness, he entered the Sphere of Nothingness (akimcanya-ayatana, one of the four formless absorptions). After entering the Sphere of Nothingness, he entered the Sphere of Neither Perception Nor Non-Perception (naivasamjna-nasamjna-ayatana, one of the four formless absorptions). After entering the Sphere of Neither Perception Nor Non-Perception, he entered the Cessation of Feeling and Perception (nirodha-samapatti, a high level of meditative absorption). At that time, the assembly, seeing that the Tathagata's senses were still, asked Aniruddha (one of the Buddha's ten great disciples), 'Has the World Honored One entered Nirvana now?' At this time, Aniruddha said to the assembly, 'The World Honored One has now entered the Cessation of Feeling and Perception.' At this time, the Tathagata emerged from the Cessation of Feeling and Perception and returned to the Sphere of Neither Perception Nor Non-Perception. Emerging from the Sphere of Neither Perception Nor Non-Perception, he returned to the Sphere of Nothingness. Emerging from the Sphere of Nothingness, he returned to the Sphere of Infinite Consciousness. Emerging from the Sphere of Infinite Consciousness, he returned to the Sphere of Infinite Space. Emerging from the Sphere of Infinite Space, he returned to the fourth Dhyana. Emerging from the fourth Dhyana, he returned to the third Dhyana. Emerging from the third Dhyana, he returned to the second Dhyana. Emerging from the second Dhyana, he returned to the first Dhyana. In the first Dhyana... --------------------------------------------------------------------------------
Chinese
禅还入二禅，出于二禅而入三禅，出于三禅而入四禅，出于四禅而入空处，出于空处而入识处，出于识处入无所有处，出于无所有处入非想非非想处，出非想非非想处入灭尽正受，则于彼处而般涅槃。 当于尔时大地震动，天龙八部悲泣骚扰。时天帝释及梵天王而说偈言： “生死无真实， 虚诳诸众生， 今者牟尼尊， 弃之犹涕唾。” 时诸众生共相谓言：“如来灭度何其驶哉！三界牢狱谁为解脱？”其中或有宛转于地、或有牵绝衣服璎珞、或拔头发、捶胸大叫。 尔时，阿难即便入城普告力士：“如来昨夜已入涅槃，汝等宜应供养阇维。”诸力士等闻此语已心大苦痛，皆悉相随至双树所。既见世尊已般涅槃，闷绝震恸不能自胜，即问阿难：“我等不知云何阇维如来之身？” 阿难答言：“我于昨日已咨问佛，世尊遗敕令如转轮圣王阇维之法。”阿难具为次第说之。 诸力士众闻此语已，即便严办供养之具，事事皆依阿难所说——如转轮圣王棺殡之法。 尔时，摩耶即于天上见五衰相：一者、头上花萎，二者、腋下汗出，三者、顶中光灭，四者、两目数瞬，五者、不乐本座。又于其夜得五大恶梦：一、梦须弥山崩、四海水竭，二、梦有诸罗刹手执利刀竞挑一切众生 现代汉语译本： 从初禅进入二禅，从二禅出来进入三禅，从三禅出来进入四禅，从四禅出来进入空无边处（ākāśānantyāyatana），从空无边处进入识无边处（vijñānānantyāyatana），从识无边处进入无所有处（ākiṃcanyāyatana），从无所有处进入非想非非想处（naivasaṃjñānāsaṃjñāyatana），从非想非非想处进入灭尽定（nirodhasamāpatti），然后在那里进入般涅槃（parinirvāṇa）。 当那时，大地震动，天龙八部（deva, nāga, yakṣa, gandharva, asura, garuḍa, kiṃnara, mahoraga）悲伤哭泣，骚动不安。当时，天帝释（Śakra）和梵天王（Brahmā）说了偈语： ‘生死没有真实性，虚妄的都是众生，现在牟尼（Muni）尊者，抛弃它们就像抛弃涕唾。’ 当时，众生互相说道：‘如来（Tathāgata）的灭度（parinirvāṇa）怎么这么快啊！三界（triloka）的牢狱谁来解脱？’其中有人在地上打滚，有人扯断衣服璎珞，有人拔头发，捶胸大叫。 那时，阿难（Ānanda）立刻进城，普遍告诉力士们：‘如来昨夜已经进入涅槃，你们应该供养荼毗（jhāpana）。’力士们听到这话，心中非常痛苦，都跟随阿难来到双树（twin śāla trees）的地方。他们看到世尊（Bhagavān）已经般涅槃，闷绝震动，不能自持，就问阿难：‘我们不知道如何荼毗如来的身体？’ 阿难回答说：‘我昨天已经请问过佛，世尊遗嘱命令按照转轮圣王（cakravartin）荼毗的方法。’阿难详细地把次第说了出来。 力士们听到这话，立刻准备供养的器具，事事都按照阿难所说的——如同转轮圣王棺殡的方法。 那时，摩耶（Māyā）在天上看到五种衰相：一、头上的花萎谢，二、腋下出汗，三、头顶的光芒消失，四、两眼频繁眨动，五、不喜欢原来的座位。又在那天晚上做了五个大恶梦：一、梦见须弥山（Sumeru）崩塌，四海水干涸，二、梦见有罗刹（rākṣasa）手持利刀竞相挑杀一切众生。
English
English version: From the first dhyāna, he entered the second dhyāna; having emerged from the second dhyāna, he entered the third dhyāna; having emerged from the third dhyāna, he entered the fourth dhyāna; having emerged from the fourth dhyāna, he entered the sphere of infinite space (ākāśānantyāyatana); having emerged from the sphere of infinite space, he entered the sphere of infinite consciousness (vijñānānantyāyatana); having emerged from the sphere of infinite consciousness, he entered the sphere of nothingness (ākiṃcanyāyatana); having emerged from the sphere of nothingness, he entered the sphere of neither perception nor non-perception (naivasaṃjñānāsaṃjñāyatana); having emerged from the sphere of neither perception nor non-perception, he entered the cessation of perception and feeling (nirodhasamāpatti), and there he attained parinirvāṇa. At that time, the great earth shook, and the eight classes of gods and dragons (deva, nāga, yakṣa, gandharva, asura, garuḍa, kiṃnara, mahoraga) wept and were in turmoil. Then, Śakra (the king of the gods) and Brahmā (the king of the Brahma heaven) spoke these verses: 'Birth and death have no reality, all beings are illusory, now the Muni (sage) has abandoned them like spitting out phlegm.' At that time, the beings said to each other, 'How quickly the Tathāgata (the thus-gone one) has attained parinirvāṇa! Who will liberate us from the prison of the three realms (triloka)?' Some rolled on the ground, some tore their clothes and ornaments, some pulled out their hair, and some beat their chests and cried out loudly. Then, Ānanda (the Buddha's attendant) immediately entered the city and announced to the strongmen, 'The Tathāgata entered parinirvāṇa last night, you should make offerings for the cremation (jhāpana).' When the strongmen heard this, they were greatly distressed and all followed Ānanda to the twin śāla trees. When they saw that the Bhagavan (the Blessed One) had already attained parinirvāṇa, they were stunned and overwhelmed, and could not control themselves. They asked Ānanda, 'We do not know how to cremate the body of the Tathāgata?' Ānanda replied, 'I asked the Buddha yesterday, and the Blessed One instructed that the cremation should be done according to the method for a cakravartin (universal monarch).' Ānanda explained the procedure in detail. When the strongmen heard this, they immediately prepared the offerings, and did everything according to what Ānanda had said—like the funeral rites for a cakravartin. At that time, Māyā (the Buddha's mother) saw five signs of decay in the heavens: first, the flowers on her head withered; second, sweat came from her armpits; third, the light on her head disappeared; fourth, her eyes blinked frequently; and fifth, she disliked her original seat. Also, that night she had five great nightmares: first, she dreamed that Mount Sumeru (Sumeru) collapsed and the four seas dried up; second, she dreamed that rākṣasas (demons) with sharp knives were competing to kill all beings. --------------------------------------------------------------------------------
Chinese
之眼，时有黑风吹，诸罗刹皆悉奔驰归于雪山，三、梦欲色界诸天忽失宝冠，自绝璎珞不安本座，身无光明犹如聚墨，四、梦如意珠王在高幢上，恒雨珍宝周给一切，有四毒龙口中吐火吹倒彼幢、吸如意珠，猛疾恶风吹没深渊，五、梦有五师子从空来下啮摩诃摩耶乳入于左胁，身心疼痛如被刀剑。 时摩诃摩耶见此梦已，即便惊寤而作是言：“我于向者眠寝之中，忽然见此非吉祥事，令我身心极为愁苦。往昔在于白净王宫，因昼寝中得希有梦——见一天子身黄金色、乘白象王，从诸天子作妙妓乐，观日之精入我右胁，身心安乐无有痛恼——即便怀妊悉达太子，光显宗族、为世照明。今此五梦甚可怖畏，必是我子释迦如来入般涅槃之恶相也。”即便向余诸天子等广说梦中所见诸事。 尔时，尊者阿那律既见棺殡如来身已，即便升于忉利天上，往摩诃摩耶所而说是偈： “大师最胜、天中天、 善导一切世间者， 今已为彼无常海， 摩竭大鱼之所吞， 在于鸠尸那竭国， 娑罗林中双树间。 不久当出城东门， 种种供养而阇维， 天、人八部众盈溢， 号哭震动彻三千。” 时阿那律说此偈已，即便还下如来棺所。 尔时，摩诃摩耶闻阿那律说此偈已，闷绝躄地，诸天 现代汉语译本：之眼，这时有黑风吹来，所有的罗刹（一种恶鬼）都奔跑着回到雪山。三、梦见诸天（天神）忽然丢失了宝冠，自己解下璎珞（一种装饰品）感到不安，身体没有光明，像一团墨。四、梦见如意珠王（能实现愿望的宝珠）在高高的旗杆上，不断降下珍宝，周济一切，有四条毒龙口中喷火，吹倒了旗杆，吸走了如意珠，猛烈的恶风将它吹入深渊。五、梦见有五只狮子从空中下来，咬摩诃摩耶（佛陀的生母）的乳房，进入她的左胁，身心疼痛，如同被刀剑所伤。 当时，摩诃摩耶看到这些梦后，立刻惊醒，说道：‘我刚才睡觉的时候，忽然看到这些不吉祥的事情，让我身心非常忧愁痛苦。以前我在白净王宫的时候，白天睡觉时做了一个稀有的梦——梦见一个天子，身体是金色的，乘坐着白象王，在诸天子的美妙音乐中，看到太阳的精华进入我的右胁，身心安乐，没有痛苦——于是就怀上了悉达太子（佛陀的俗名），光耀宗族，为世间带来光明。现在这五个梦非常可怕，一定是我儿子释迦如来（佛陀）要进入般涅槃（佛陀的最终寂灭）的凶兆。’她立刻向其他的诸天子等详细讲述了梦中所见的事情。 这时，尊者阿那律（佛陀的弟子）看到如来的棺木后，就升到忉利天（欲界六天之一），去摩诃摩耶那里，说了这首偈颂： ‘大师最殊胜，天中之天，善于引导一切世间的人，现在已经被无常的海洋，摩竭大鱼（一种巨大的海鱼）所吞噬，在鸠尸那竭国（古印度地名），娑罗双树林中。不久将在城东门外，用各种供养来阇维（火葬），天、人、八部众（天龙八部）充满，号哭的声音震动三千世界。’ 当时，阿那律说完这首偈颂后，就回到如来的棺木旁。 这时，摩诃摩耶听到阿那律说这首偈颂后，昏厥倒地，诸天