Chinese
大正藏第 12 册 No. 0393 迦叶赴佛般涅槃经 No. 393 迦叶赴佛般涅槃经 东晋西域沙门竺昙无兰译 昔佛在世时，摩诃迦叶于诸比丘中，最长年高，才明智慧，其身亦有金色相好；佛每说法，常与其对坐，人民见之或呼为佛师。 于是迦叶乃辞佛到伊筛梨山中，一山名普能，周旋数千里，去舍卫国二万六千里，多出七宝，甘果不訾，名香好药栴檀三种：其一种芳香，一种治人百病，一种可用染五色。众香杂药不可称数。亦有走翔鸟兽，师子、虎、狼、白象、骐驎、朱雀、凤凰。或有清净异学道士。时有方石平正，其色如琉璃，纵广百二十里，奇树荫凉华叶五色，冬夏茂盛列生石上。迦叶前后教授二千弟子，皆清净高行得罗汉者，常坐此石上，诵经行道。又有清净甘香泉水，周旋四十里，其水中则有优昙华，绀色华、红色华、紫色华。 迦叶弟子七人，同夕得梦：其一比丘，梦见其所坐方石中央分破，树皆根拔；复一比丘梦见四十里泉水皆干竭，华悉零落；一比丘梦见拘罗边坐皆倾毁；一比丘梦见阎浮利地皆倾陷；一比丘梦见须弥山崩；一比丘梦见金轮王薨；一比丘梦见日月堕地，天下失明。晨起各以所梦启迦叶。迦叶告言：“我曹前见光明，地 现代汉语译本 过去佛陀在世时，摩诃迦叶（Mahākāśyapa，佛陀的十大弟子之一，以头陀苦行著称）在所有比丘中，年纪最大，德高望重，才华横溢，智慧超群，他的身体也呈现金色相好。佛陀每次说法时，常常与他对坐，人们见到他，有时会称他为佛陀的老师。 于是，迦叶向佛陀辞行，前往伊筛梨山（Isigili，山名）中。此山名为普能，周长数千里，距离舍卫国（Śrāvastī，古印度城市名）二万六千里。山中盛产七宝，甘甜的水果数不胜数，还有名贵的香料和药材，如栴檀（candana，一种香木）三种：其中一种散发芳香，一种能治疗各种疾病，一种可以用来染五种颜色。各种香料和药材多得数不清。山中还有各种飞禽走兽，如狮子、老虎、狼、白象、麒麟、朱雀、凤凰。也有清净的异学道士。当时有一块平整的方石，颜色像琉璃，纵横一百二十里，奇特的树木遮天蔽日，花叶呈现五种颜色，冬夏都茂盛地生长在石头上。迦叶前后教导了两千名弟子，他们都清净高尚，修行得道，证得阿罗汉果位，常常坐在这块石头上，诵经修行。还有清净甘甜的泉水，周长四十里，水中生长着优昙华（udumbara，传说中的仙界之花）、绀色华、红色华、紫色华。 迦叶的七位弟子，在同一天晚上做了相同的梦：其中一位比丘梦见他们所坐的方石中央裂开，树木都被连根拔起；另一位比丘梦见四十里泉水全部干涸，花朵全部凋零；一位比丘梦见拘罗（kula，僧侣居住的房屋）边上的座位全部倾塌；一位比丘梦见阎浮利地（Jambudvīpa，佛教宇宙观中的人类居住地）全部倾陷；一位比丘梦见须弥山（Sumeru，佛教宇宙观中的中心山）崩塌；一位比丘梦见金轮王（cakravartin，传说中的统治世界的理想君主）驾崩；一位比丘梦见太阳和月亮坠落到地上，天下失去光明。早晨起来，他们各自将所做的梦告诉迦叶。迦叶说道：‘我们之前看到光明，地
English
English version In the past, when the Buddha was alive, Mahākāśyapa (one of the Buddha's ten great disciples, known for his ascetic practices) was the oldest and most venerable among all the monks, possessing great talent and wisdom, and his body also had golden marks of excellence. Whenever the Buddha preached, he would often sit opposite him, and people who saw him would sometimes call him the Buddha's teacher. Then, Kāśyapa bid farewell to the Buddha and went to Mount Isigili. This mountain, named Pu Neng, was several thousand miles in circumference and twenty-six thousand miles away from Śrāvastī. The mountain was rich in seven treasures, countless sweet fruits, and precious fragrances and medicinal herbs, such as three types of candana: one that emitted fragrance, one that could cure various diseases, and one that could be used to dye five colors. There were countless kinds of fragrances and medicinal herbs. There were also various birds and beasts, such as lions, tigers, wolves, white elephants, qilin, vermilion birds, and phoenixes. There were also pure heterodox ascetics. At that time, there was a flat square stone, the color of lapis lazuli, one hundred and twenty miles in length and width, with strange trees providing shade, and leaves of five colors, growing luxuriantly on the stone in both winter and summer. Kāśyapa had taught two thousand disciples, all of whom were pure and noble, had attained enlightenment, and had become Arhats. They often sat on this stone, reciting scriptures and practicing the Way. There was also a pure and sweet spring, forty miles in circumference, in which grew udumbara flowers, blue flowers, red flowers, and purple flowers. Seven of Kāśyapa's disciples had the same dream on the same night: one monk dreamed that the square stone they were sitting on split in the middle, and the trees were uprooted; another monk dreamed that the forty-mile spring had completely dried up, and the flowers had all withered; one monk dreamed that the seats beside the kula had all collapsed; one monk dreamed that Jambudvīpa had all sunk; one monk dreamed that Mount Sumeru had collapsed; one monk dreamed that the cakravartin had passed away; one monk dreamed that the sun and moon had fallen to the ground, and the world had lost its light. In the morning, they each told Kāśyapa about their dreams. Kāśyapa said, 'We previously saw light, and the earth' --------------------------------------------------------------------------------
Chinese
时大动，卿等复得是梦，佛将般泥洹。”即敕诸弟子往赴俱夷那竭国。 道见一婆罗门，持文陀罗华。迦叶即问言：“卿从何来？欲何所至？那得是天华？” 答言：“我从俱夷那竭国来，时佛般泥洹已经七日。诸天往赴，悉持天华天香供养佛身，此华即是。” 迦叶闻是语，便自投于地啼泣而言：“佛今般泥洹。三界失明，将复何依恃？”便帅将诸弟子进道，未到数百里，便见四天王及梵释诸天，皆持七宝盖、名香好华，悉往供养佛，诸天作十二部音乐，亦有阿须轮王、诸大鬼神侧塞空中，又见俱夷那竭国王，及诸邻国王，各从其群僚数百万人。见迦叶将诸弟子到，是时国贵末罗弗王，则敕国人民皆令避道，使迦叶及诸弟子得进。 阿那律出迎相见言：“佛般泥洹已七日，耶维火不然，但待贤者到耳！” 阿难见迦叶，便自投地啼哭不自胜。有一老比丘名波或，即止阿难言：“止止！佛在时常禁制我等不得自由。佛今般泥洹，吾等得自在。莫复啼哭。” 时有天闻波或语，即举手搏之，迦叶便前接持，天止之，谓波或言：“佛今般泥洹，一切失所恃，汝独愚痴而反喜快。”波或闻是语意解，即得阿罗汉道。 迦叶便与诸弟子头面着地，作礼绕棺三匝悲哀而言：“我等今 现代汉语译本：当时，发生了大地震动，你们又做了这样的梦，这预示着佛陀将要般涅槃（parinirvana，指佛陀的最终寂灭）。”于是，佛陀命令弟子们前往拘尸那揭罗国（Kusinagara）。 在路上，他们遇到一位婆罗门，手持文陀罗花（mandarava，一种天界之花）。迦叶（Kasyapa，佛陀的十大弟子之一）便问他：‘你从哪里来？要到哪里去？这天花是从哪里得到的？’ 婆罗门回答说：‘我从拘尸那揭罗国来，佛陀般涅槃已经七天了。诸天都前往那里，用天花天香供养佛身，这花就是其中之一。’ 迦叶听到这话，便跌倒在地，哭泣着说：‘佛陀现在般涅槃了，三界失去了光明，我们将依靠什么呢？’于是，他带领弟子们继续前进。还没走几百里，就看见四大天王（the Four Heavenly Kings）和梵释诸天（Brahma and Indra），都拿着七宝盖、名香好花，前去供养佛陀。诸天演奏着十二部音乐，还有阿修罗王（Asura kings）和各种大鬼神挤满了天空。他们还看到拘尸那揭罗国王和各邻国的国王，各自带领着数百万的随从。当他们看到迦叶带领弟子们到来时，当时的国贵末罗弗王（Malla）便命令国人让开道路，让迦叶和他的弟子们通过。 阿那律（Anuruddha，佛陀的十大弟子之一）出来迎接他们，说道：‘佛陀般涅槃已经七天了，耶维（yavi，指火葬）的火还没有点燃，只是在等待贤者您的到来！’ 阿难（Ananda，佛陀的十大弟子之一）见到迦叶，便跌倒在地，哭得不能自已。有一位名叫波或（Subhadra）的老比丘，便阻止阿难说：‘停下！停下！佛陀在世时，常常限制我们不得自由。现在佛陀般涅槃了，我们终于可以自由了。不要再哭了。’ 当时，有一位天人听到波或的话，便举手打他，迦叶连忙上前制止。天人对波或说：‘佛陀现在般涅槃了，一切众生都失去了依靠，只有你愚痴，反而感到高兴。’波或听了这话，心意解开，当下证得阿罗汉道（Arhat，佛教修行者所能达到的最高境界）。 迦叶便和弟子们一起，头面着地，向佛陀的棺木行礼，绕棺三圈，悲哀地说：‘我们现在’
English
English version: At that time, there was a great earthquake, and you had this dream again, which indicates that the Buddha is about to enter parinirvana (the final passing away of a Buddha).’ Then, the Buddha ordered his disciples to go to Kusinagara. On the way, they met a Brahmin holding a mandarava flower (a celestial flower). Kasyapa (one of the ten great disciples of the Buddha) asked him, ‘Where do you come from? Where are you going? Where did you get this celestial flower?’ The Brahmin replied, ‘I come from Kusinagara, where the Buddha entered parinirvana seven days ago. The devas (gods) all went there, offering celestial flowers and incense to the Buddha's body, and this flower is one of them.’ Upon hearing this, Kasyapa fell to the ground, weeping and saying, ‘The Buddha has now entered parinirvana, the three realms have lost their light, what shall we rely on?’ Then, he led his disciples forward. Before they had gone a few hundred miles, they saw the Four Heavenly Kings and Brahma and Indra, all holding seven-jeweled canopies, fragrant incense, and beautiful flowers, going to make offerings to the Buddha. The devas were playing twelve kinds of music, and there were also Asura kings and various great ghosts and spirits filling the sky. They also saw the king of Kusinagara and the kings of neighboring countries, each leading millions of followers. When they saw Kasyapa leading his disciples, the noble Malla king of the time ordered the people to clear the way so that Kasyapa and his disciples could pass. Anuruddha (one of the ten great disciples of the Buddha) came out to greet them, saying, ‘It has been seven days since the Buddha entered parinirvana, and the yavi (cremation fire) has not yet been lit, but is waiting for you, the worthy one, to arrive!’ Ananda (one of the ten great disciples of the Buddha), upon seeing Kasyapa, fell to the ground, weeping uncontrollably. An old bhikkhu (monk) named Subhadra stopped Ananda, saying, ‘Stop! Stop! When the Buddha was alive, he often restricted us from being free. Now that the Buddha has entered parinirvana, we can finally be free. Do not weep anymore.’ At that time, a deva heard Subhadra's words and raised his hand to strike him, but Kasyapa quickly stepped forward to stop him. The deva said to Subhadra, ‘Now that the Buddha has entered parinirvana, all beings have lost their reliance, and only you are foolish and feel happy.’ Upon hearing this, Subhadra's mind was enlightened, and he immediately attained the state of Arhat (the highest state of spiritual attainment in Buddhism). Kasyapa and his disciples then prostrated themselves, touching their heads to the ground, paid homage to the Buddha's coffin, circumambulated it three times, and said with sorrow, ‘We now’ --------------------------------------------------------------------------------
Chinese
日不知佛头足所在。”佛威神则为出足，诸天人民莫不感伤。 于是摩诃迦叶乃说偈赞佛言： “佛为三界乘， 度于生死渊， 澹泊升泥洹， 微妙越世间。 佛为无量明， 照于愚痴冥， 愿为一切人， 显耀现威灵。 佛为大慈哀， 所度无央数， 尊体处金棺， 清净寂然安。 愿用优和德， 见身色相光， 普令天及人， 兴起无量福。 佛为开现法， 众生受润泽， 得止生死轮， 或者入正谛， 已蒙如来恩， 头面礼佛足。 今但睹金棺， 心为悲感伤， 佛虽就无为， 圣达靡不实。 见后有疑谛， 出足于金棺， 起分是生死， 佛以不复愁， 法身慧常存， 莫呼永泥洹。” 迦叶赴佛般涅槃经 现代汉语译本 ‘我不知道佛陀的头和脚在哪里。’佛陀以神力显现出双足，所有天人和人民无不感到悲伤。 于是，摩诃迦叶（Mahakasyapa，佛陀的十大弟子之一，以头陀苦行著称）便说偈赞颂佛陀： ‘佛陀是三界的舟乘， 渡过生死轮回的深渊， 安详地升入涅槃（Nirvana，佛教的最高境界，指脱离轮回后的寂灭状态）， 其微妙超越世间。 佛陀是无量的光明， 照亮愚痴的黑暗， 愿为一切人， 显现威严神灵。 佛陀具有大慈大悲， 所度化的众生无量无边， 尊贵的身体安放在金棺中， 清净寂静而安详。 愿以柔和的德行， 得见佛陀身色相的光芒， 普遍令天人和众生， 兴起无量的福德。 佛陀开示显现佛法， 众生因此得到滋润， 得以停止生死轮回， 或者进入正道真理。 已经蒙受如来的恩惠， 头面顶礼佛陀的双足。 如今只能看到金棺， 心中感到悲伤。 佛陀虽然进入无为的境界， 圣者的教诲没有不真实的。 看到后世有人对真理产生疑惑， 佛陀从金棺中伸出双足， 生起分别心是生死的根源， 佛陀不再为此忧愁， 法身智慧永恒存在， 不要说佛陀永远进入涅槃。’ 《迦叶赴佛般涅槃经》
English
English version 'I do not know where the Buddha's head and feet are.' Then, through the Buddha's divine power, his feet appeared, and all the gods and people were moved to sorrow. Thereupon, Mahakasyapa (one of the ten great disciples of the Buddha, known for his ascetic practices) spoke verses in praise of the Buddha: 'The Buddha is the vehicle for the three realms, Crossing the abyss of birth and death, Tranquilly ascending to Nirvana (the ultimate state of liberation from the cycle of rebirth), Subtle and beyond the world. The Buddha is boundless light, Illuminating the darkness of ignorance, May he for all beings, Manifest his majestic power. The Buddha is of great compassion and mercy, Those he has saved are countless, The honored body rests in the golden coffin, Pristine, serene, and peaceful. May we, through gentle virtue, Behold the light of the Buddha's form, Universally enabling gods and humans, To generate immeasurable merit. The Buddha reveals and manifests the Dharma, Beings are thereby nourished, Able to cease the cycle of birth and death, Or enter the path of truth. Having received the grace of the Tathagata, We bow our heads and pay homage to the Buddha's feet. Now we can only see the golden coffin, Our hearts are filled with sorrow. Though the Buddha has entered the state of non-action, The teachings of the sage are never untrue. Seeing that future generations may doubt the truth, The Buddha extends his feet from the golden coffin, The arising of discrimination is the root of birth and death, The Buddha no longer worries about this, The Dharma body and wisdom are eternally present, Do not say that the Buddha has entered eternal Nirvana.' Kasyapa's Journey to the Buddha's Parinirvana Sutra --------------------------------------------------------------------------------