Chinese
大正藏第 12 册 No. 0394 佛入涅槃密迹金刚力士哀恋经 No. 394 佛入涅槃密迹金刚力士哀恋经 失译人名今附秦录 牟尼世尊在拘尸那城娑罗林间北首而卧，初入涅槃。 时密迹金刚力士见佛灭度，悲哀懊恼作如是言：“世尊成就最胜无上十力，云何于今乃为羸弊无常气势微劣之所摧败？如来舍我入于寂灭，我从今日无归、无依、无覆、无护，衰恼灾患一旦顿集，忧愁毒箭深入我心。” 密迹金刚作是语已，恋慕世尊愁火转炽，五内抽割、心膂磨碎，躄踊闷绝譬如岩崩，颠堕于地久乃醒悟。即起而坐，涕哭哽噎歔欷而言：“怪哉怪哉，死魔大恶！无量功德波罗蜜聚，为彼死魔之所灭坏。” 复作是言：“唯愿真济请为我起，我今薄祐无依凭处。云何世尊舍弃于我独入寂灭？自今已后永离哀颜，世尊寂静身、口、意业更不可睹，更不得见佛婆伽婆入于佛住。 “如来昔日入于佛住三昧之时，威德光显倍常殊妙，佛面鲜泽过于莲华新开敷时，如日初出照于朝阳，如是胜面更不可见。 “如来处于大众出大雷音、微妙之声，更不可闻，诚言无二、离过患说、无谄伪说、易解了说、众所爱说，世界之中灭除诸恶至甘露城，无过佛法。 现代汉语译本 佛陀入涅槃时，密迹金刚力士哀恋经 （失译人名，今附于秦录） 牟尼世尊（释迦牟尼佛）在拘尸那城（古印度城市名）娑罗林间，头朝北侧卧，开始进入涅槃（佛教术语，指佛陀的圆寂）。 当时，密迹金刚力士（佛教护法神）见到佛陀灭度，悲伤懊恼，说道：‘世尊成就了最殊胜无上的十力（佛陀的十种力量），为何如今却被这羸弱、无常、气势微弱的力量所摧毁？如来（佛陀的称号）舍弃我进入寂灭（涅槃的另一种说法），我从今天起无所归依、无所依靠、无所庇护、无所保护，衰败、烦恼、灾祸一旦全部降临，忧愁的毒箭深深刺入我的心中。’ 密迹金刚说完这些话后，恋慕世尊的愁火更加炽烈，五脏六腑如同被切割，心和脊骨如同被磨碎，他跌倒在地，闷绝昏迷，如同山岩崩塌，过了很久才醒过来。他立即起身坐起，涕泪纵横，哽咽抽泣着说：‘怪哉！怪哉！死魔（佛教中象征死亡的力量）太可恶了！无量功德波罗蜜（佛教修行到达彼岸的方法）的聚集，竟然被这死魔所灭坏。’ 他又说道：‘唯愿真济（佛陀的尊称）请为我起身，我如今福薄，没有可以依靠的地方。为何世尊舍弃我独自进入寂灭？从今以后，我将永远看不到您慈悲的面容，世尊寂静的身、口、意业（佛教中指行为、言语和思想）再也无法见到，再也无法见到佛婆伽婆（佛陀的尊称）进入佛的境界。 ‘如来过去进入佛住三昧（佛教禅定的一种）时，威德光明显得格外殊胜美妙，佛的面容鲜艳光泽胜过莲花初开之时，如同初升的太阳照耀着朝阳，这样殊胜的面容再也看不到了。 ‘如来在大众之中发出如雷鸣般洪亮、微妙的声音，再也听不到了，那真实无二、远离过患的言说，没有谄媚虚伪的言说，容易理解的言说，众人喜爱的言说，在世界之中灭除一切罪恶，到达甘露城（佛教中象征涅槃的境界），没有比佛法更殊胜的了。’
English
English version The Sutra of the Vajra-wielding Spirit's Lamentation at the Buddha's Entry into Nirvana (Translator's name lost, now appended to the Qin record) The Muni World-Honored One (Shakyamuni Buddha) was lying on his right side with his head to the north in the Sala Grove of Kushinagar (an ancient Indian city), beginning his entry into Nirvana (a Buddhist term referring to the Buddha's passing away). At that time, the Vajra-wielding Spirit (a Buddhist guardian deity) saw the Buddha's passing and, in grief and distress, spoke thus: 'The World-Honored One has achieved the most supreme and unsurpassed Ten Powers (the ten powers of a Buddha), how is it that now he is defeated by the weak, impermanent, and feeble forces? The Tathagata (an epithet of the Buddha) has abandoned me and entered into quiescence (another term for Nirvana). From this day forward, I have no refuge, no reliance, no shelter, no protection. Decay, affliction, and calamities will all descend upon me at once, and the poisonous arrow of sorrow will pierce deeply into my heart.' Having spoken these words, the Vajra-wielding Spirit's sorrowful longing for the World-Honored One grew more intense. His internal organs felt as if they were being cut apart, his heart and spine as if they were being ground to pieces. He collapsed to the ground, fainting and unconscious, like a mountain collapsing. It was a long time before he regained consciousness. He immediately rose and sat up, weeping and sobbing, saying: 'How strange! How strange! The Death Demon (a Buddhist symbol of the power of death) is so evil! The accumulation of immeasurable meritorious perfections (the Buddhist methods of reaching the other shore) has been destroyed by this Death Demon.' He further said: 'I beseech the True Savior (an epithet of the Buddha) to rise for me. I am now of meager fortune, with no place to rely on. Why has the World-Honored One abandoned me and entered into quiescence alone? From now on, I will never see your compassionate face again. The World-Honored One's tranquil body, speech, and mind (referring to actions, words, and thoughts in Buddhism) can no longer be seen. I can no longer see the Buddha Bhagavan (an epithet of the Buddha) entering the state of Buddhahood.' 'When the Tathagata entered the Samadhi (a type of Buddhist meditation) of the Buddha's Abode in the past, his majestic radiance was exceptionally wondrous and beautiful. The Buddha's face was more vibrant and lustrous than a newly opened lotus flower, like the rising sun illuminating the morning light. Such a magnificent face can no longer be seen.' 'The Tathagata, amidst the assembly, emitted a great thunderous and subtle voice, which can no longer be heard. That truthful and unique speech, free from faults, without flattery or deceit, easy to understand, and beloved by all, eradicated all evils in the world and led to the City of Ambrosia (a Buddhist symbol of Nirvana). There is nothing more supreme than the Buddha's Dharma.' --------------------------------------------------------------------------------
Chinese
咄哉！真济永入涅槃，使诸众生无有救护，处于生死大旷野中，又无眼目，离于导师，谁示其道？ “如来密云能雨甘露，为无常风之所吹灭。一切众生爱火所烧，而于今者佛入涅槃，谁雨法雨灭其爱火？ “如来于今灭于有为得无上道，为于众生作大医王。一切世界为烦恼病之所患苦，今入涅槃，谁当矜愍化以正道，疗诸众生结使之疾？ “如来、世尊名为知恩念于恩者，我从处胎以来随逐如来如影随形，调和奉顺不曾违阙。云何不感我之至心，便见孤弃如背恩者？ “呜呼怪哉，咄哉大苦。此金刚杵当用护谁？即便掷弃。自今以往当奉侍谁？谁当慈愍训诲于我？更于何时得睹尊颜？护世之王为显甘露，故遣我来拥护于佛，如何今日卒舍我等入于涅槃？我所有命依佛而存，一旦舍我，当依于谁得存此命？ “咄哉！真济矜愍一切，常说妙法教照愚冥。何故今者而卒不言？ “如来所知一切种智过一切上，恒于众生有缘之者思欲利益。即于今日何处去耶？而于今日便自闭默，更不救济受化之徒。诸魔、恶人见佛涅槃，皆大欢喜。 “如来、世尊生死海中作大船师，而于今日永舍济度。是诸众生无量劫来顺生死流，唯有如来能以正道令诸众生皆得返流。如来、世尊永断烦恼 现代汉语译本 唉呀！真正的救济者（真济，指佛陀）竟然要永远进入涅槃（涅槃，佛教术语，指解脱生死轮回的状态），使得所有众生没有了救护，处于生死轮回的广阔荒野中，又没有眼睛（指智慧），离开了导师（指佛陀），谁来指示他们道路呢？ ‘如来（如来，佛的称号之一）的秘密法云能够降下甘露（甘露，比喻佛法），却被无常的风吹散了。一切众生都被爱欲之火所焚烧，而现在佛陀却要进入涅槃，谁来降下法雨熄灭他们的爱欲之火呢？’ ‘如来现在灭除有为法（有为法，指因缘和合而生的事物）而证得无上道（无上道，指最高的觉悟），是为了众生而成为伟大的医王。一切世界都被烦恼病所困扰，现在佛陀却要进入涅槃，谁来怜悯教化他们走上正道，治疗众生烦恼的疾病呢？’ ‘如来、世尊（世尊，佛的尊称）被称为知恩念恩的人，我从在母胎中就跟随如来，如同影子跟随形体，调和顺从，不曾违背。为什么不感应我的至诚之心，就抛弃我如同背弃恩人一样呢？’ ‘呜呼，怪哉，唉呀，大苦啊！这金刚杵（金刚杵，佛教法器，象征坚固的智慧）将要用来保护谁呢？就把它丢弃吧。从今以后我将要侍奉谁呢？谁会慈悲怜悯地教导我呢？还要到什么时候才能再次见到您的尊颜呢？护世之王（护世之王，指帝释天）为了显示甘露（甘露，比喻佛法），所以派遣我来拥护佛陀，为什么今天突然舍弃我们进入涅槃呢？我所有的生命都依靠佛陀而存在，一旦舍弃我，我将依靠谁来存活呢？’ ‘唉呀！真正的救济者怜悯一切，常常宣说微妙的佛法来照亮愚昧的黑暗。为什么现在突然不说话了呢？’ ‘如来所知的一切种智（一切种智，指佛陀所具有的对一切事物和道理的智慧）超越一切，总是想着利益与他有缘的众生。现在今天他到哪里去了呢？今天就自己闭口不言，不再救济受教化的弟子。诸魔（魔，指障碍修行的力量）、恶人看到佛陀涅槃，都非常欢喜。’ ‘如来、世尊在生死大海中作为伟大的船师，而今天却永远舍弃了救度众生的责任。这些众生无量劫以来顺着生死之流，只有如来能够用正道让众生都能够逆流而上。如来、世尊永远断除了烦恼’
English
English version Alas! The true savior (Zhen Ji, referring to the Buddha) is about to enter Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death) forever, leaving all sentient beings without protection, in the vast wilderness of birth and death, without eyes (referring to wisdom), and without a guide (referring to the Buddha). Who will show them the way? 'The secret cloud of the Tathagata (Tathagata, one of the titles of the Buddha) can rain down sweet dew (sweet dew, a metaphor for the Dharma), but it is blown away by the wind of impermanence. All sentient beings are burned by the fire of desire, and now that the Buddha is about to enter Nirvana, who will rain down the Dharma to extinguish their fire of desire?' 'The Tathagata now extinguishes the conditioned phenomena (conditioned phenomena, referring to things that arise from causes and conditions) and attains the unsurpassed path (unsurpassed path, referring to the highest enlightenment), becoming a great physician for sentient beings. All worlds are afflicted by the disease of afflictions, and now that the Buddha is about to enter Nirvana, who will have compassion to teach them the right path and cure the diseases of sentient beings' afflictions?' 'The Tathagata, the World Honored One (World Honored One, a respectful title for the Buddha), is known as one who is mindful of kindness and gratitude. Since I was in the womb, I have followed the Tathagata like a shadow follows a form, harmonizing and obeying without ever disobeying. Why does he not sense my sincere heart and abandon me like one who betrays kindness?' 'Alas, how strange, alas, great suffering! Who will this Vajra (Vajra, a Buddhist ritual implement symbolizing firm wisdom) be used to protect? Just throw it away. From now on, whom shall I serve? Who will compassionately teach me? When will I be able to see your honorable face again? The King of the World Protectors (King of the World Protectors, referring to Indra) sent me to protect the Buddha in order to reveal the sweet dew (sweet dew, a metaphor for the Dharma), so why do you suddenly abandon us today and enter Nirvana? My entire life depends on the Buddha, and once you abandon me, who will I rely on to survive?' 'Alas! The true savior has compassion for all, and always speaks the wonderful Dharma to illuminate the darkness of ignorance. Why is it that now you suddenly do not speak?' 'The Tathagata's knowledge of all-knowing wisdom (all-knowing wisdom, referring to the Buddha's wisdom of all things and principles) surpasses everything, and he always thinks of benefiting sentient beings who have a connection with him. Where has he gone today? Today he has closed his mouth and no longer saves those who are to be taught. All the demons (demons, referring to the forces that hinder practice) and evil people are very happy to see the Buddha enter Nirvana.' 'The Tathagata, the World Honored One, is the great captain in the sea of birth and death, and today he has forever abandoned the responsibility of saving sentient beings. These sentient beings have been flowing with the stream of birth and death for countless eons, and only the Tathagata can use the right path to allow all sentient beings to go against the stream. The Tathagata, the World Honored One, has forever cut off afflictions.' --------------------------------------------------------------------------------
Chinese
，为于愚冥众生作大照明。今日涅槃，世间众生增长黑闇，永为无明之所覆蔽。” 金刚密迹哀呼悲恼复作是言：“世尊诸相——三十二百福大人相——悉皆具足，如何灭坏永不可睹？ “哀哉，破坏魔者！哀哉，转法轮者！哀哉，灭一切外道萤火光者！哀哉，能坏有身者！哀哉，诸智慧城者！哀哉，法灯为无常风之所吹灭；哀哉，法月为死罗睺之所吞灭。” 复作是言：“大寂真济！愿为我说，即于今者为何处去？至何方所？为适何国？为至舍卫及王舍城、迦毗罗卫、波罗奈耶？于此诸国为何处住耶？ “今为在何林？为在迦兰陀竹林、庵婆罗林、祇陀林？于此诸林为在何处？ “为在何山？为在自善山、毗堤醯山、耆阇崛山？于此诸山为在何山？愿语于我实在何处。 “诸八部——众天、龙、夜叉、乾闼婆、阿修罗、紧那罗、摩睺罗伽如是等——以见于我常随从佛，设当问我：‘佛何处去？’我当何辞以对于彼？ “世尊昔日教化众生，若小疲倦暂寝息时，系心在明为益众生。云何今者舍于一切，永入涅槃更不利益？ “真济！愿为我起。我忧悲火炽然胸中，命将不全，愿赐一言，犹如冷水灭我炽火；我今为忧苦毒蛇之所蛆螫，愿赐我法阿伽陀药以除我毒；忧 现代汉语译本：‘为那些处于愚昧黑暗中的众生带来巨大的光明。今日您入涅槃，世间众生将增长黑暗，永远被无明所覆盖。’ 金刚密迹悲哀地呼喊着，又说道：‘世尊您具足所有相好——三十二种大丈夫相——都完全具备，为何要灭度，永远不能再见到呢？’ ‘哀哉，破坏魔者！哀哉，转法轮者！哀哉，灭一切外道萤火之光者！哀哉，能破除有身见者！哀哉，诸智慧之城！哀哉，法灯被无常之风吹灭；哀哉，法月被死罗睺吞噬。’ 又说道：‘大寂真济！愿您告诉我，您现在将去往何处？到达哪个地方？将前往哪个国家？是去舍卫城（Śrāvastī）、王舍城（Rājagṛha）、迦毗罗卫（Kapilavastu）、波罗奈（Vārāṇasī）吗？在这些国家中，您将住在哪里呢？’ ‘现在您在哪个树林？是在迦兰陀竹林（Kalandaka Venuvana）、庵婆罗林（Ambavana）、祇陀林（Jetavana）吗？在这些树林中，您又在何处呢？’ ‘您在哪个山中？是在自善山（Svayamvara）、毗堤醯山（Vaidehika）、耆阇崛山（Gṛdhrakūṭa）吗？在这些山中，您又在哪个山呢？请告诉我您究竟在何处。’ ‘诸八部——天（Deva）、龙（Nāga）、夜叉（Yakṣa）、乾闼婆（Gandharva）、阿修罗（Asura）、紧那罗（Kiṃnara）、摩睺罗伽（Mahoraga）等——他们看到我经常跟随佛陀，如果他们问我：‘佛陀去哪里了？’我该如何回答他们呢？’ ‘世尊您过去教化众生，即使稍微疲倦，暂时休息时，也心系光明，为了利益众生。为何现在舍弃一切，永远进入涅槃，不再利益众生呢？’ ‘真济！愿您为我起身。我忧愁悲伤的火焰在胸中燃烧，生命将要不保，愿您赐予我一句话，犹如冷水熄灭我炽热的火焰；我现在被忧愁痛苦的毒蛇所咬伤，愿您赐予我法阿伽陀药（agada，一种解毒药）来解除我的毒素；忧愁’