English
English version: ‘To bring great illumination to those beings dwelling in ignorance and darkness. Today you enter Nirvana, the darkness of the world will increase, and they will be forever covered by ignorance.’ Vajra-secret-trace (Vajrapāṇi) cried out in sorrow and said again: ‘World Honored One, you are fully endowed with all the marks—the thirty-two marks of a great man—how can you pass away and never be seen again?’ ‘Alas, destroyer of Mara! Alas, turner of the Dharma wheel! Alas, extinguisher of the firefly light of all external paths! Alas, one who can destroy the view of a self! Alas, city of all wisdom! Alas, the Dharma lamp is extinguished by the wind of impermanence; alas, the Dharma moon is swallowed by the death Rahu.’ He said again: ‘Great Tranquil Savior! I wish you would tell me, where are you going now? To what place will you arrive? To what country will you go? Will you go to Śrāvastī, Rājagṛha, Kapilavastu, or Vārāṇasī? In which of these countries will you dwell?’ ‘In which forest are you now? Are you in Kalandaka Venuvana (Bamboo Grove), Ambavana (Mango Grove), or Jetavana (Jeta Grove)? In which of these forests are you?’ ‘On which mountain are you? Are you on Svayamvara, Vaidehika, or Gṛdhrakūṭa (Vulture Peak)? On which of these mountains are you? Please tell me where you truly are.’ ‘The eight classes—Deva (gods), Nāga (dragons), Yakṣa (demons), Gandharva (celestial musicians), Asura (demigods), Kiṃnara (mythical beings), Mahoraga (great serpents), and others—seeing that I always follow the Buddha, if they ask me: ‘Where has the Buddha gone?’ How shall I answer them?’ ‘World Honored One, in the past when you taught sentient beings, even when you were slightly tired and rested temporarily, your mind was focused on the light for the benefit of sentient beings. Why now do you abandon everything, enter Nirvana forever, and no longer benefit sentient beings?’ ‘True Savior! I wish you would rise for me. The fire of my sorrow and grief is burning in my chest, and my life is about to end. I wish you would grant me a word, like cold water extinguishing my burning fire; I am now bitten by the poisonous snake of sorrow and suffering, I wish you would grant me the Dharma agada (antidote) to remove my poison; sorrow’ --------------------------------------------------------------------------------
Chinese
愁毒箭深入我心，愿赐语钳为我拔出。 “一切众生爱别离苦，如来常为说种种法除其苦恼。云何独不愍我，为我灭此众苦？ “如我今者，哀逆闇塞不能推理而自释割忧心内病、种种讇语。云何世尊不见慰喻我之恭顺心不疲怠、乐见慈颜无有厌足？投身于地愿一瞻睹，如何世尊不见哀矜？ “灭结牛王常挟持我，何不将我入于涅槃？独见孤弃。 “我失如来，诸苦所切无量无边又不见谛。何故独见放舍入于涅槃？ “怪哉怪哉。如来一睡更不起耶？如来已去不复还耶？犹如灯灭更不复明、如宝楼崩更不建立、如宝藏没不可还出。” 举手大叫，发声悲哭，如帝释幢所持绳绝倒地不起，宛转啼哭，心、肝、咽喉、唇、舌悉皆干燥，荒迷躄地。良久乃稣。 爱恋如来功德之身，捉相轮足，急抱不放而作是言：“如来之足如优钵罗华、如日初出清净柔软。安立之足、千辐轮足，极妙工巧不能画作。转轮圣王虽有是相，相不明了；如来相轮辐毂具足，炳然显著。其指纤长，附顺相着不稀、不疏，其爪红润犹如赤铜、手足网缦犹如鹅王、肌体丰满无筋脉皮皱，天王、人王、诸鬼、神王及以龙王，咸以天冠顶礼佛足。为化一切诸有缘者，以相轮足遍行世界，而今此足更无有用。 现代汉语译本 忧愁的毒箭深深刺入我的内心，希望您能赐予我语言的钳子，将它拔出。 ‘一切众生都因爱别离而痛苦，如来您常常为他们宣说各种佛法，以消除他们的苦恼。为什么唯独不怜悯我，为我消除这些痛苦呢？’ ‘就像我现在这样，悲哀、迷茫，无法推理，只能自己割舍忧愁，内心生病，说各种谄媚的话。为什么世尊您看不到我恭顺的心，不感到疲惫，乐意见到您慈祥的容颜而没有厌倦？我投身于地，希望能够瞻仰您一眼，为什么世尊您不怜悯我呢？’ ‘束缚我的结缚之牛王常常挟持着我，为什么不将我引入涅槃？唯独见我被孤立抛弃。’ ‘我失去了如来，被各种痛苦折磨，无量无边，又看不到真谛。为什么唯独见我被抛弃，进入涅槃？’ ‘奇怪啊，奇怪啊。如来您一旦睡去就不再起来了吗？如来您已经离去不再回来了吗？就像灯灭了不再明亮，像宝楼倒塌不再建立，像宝藏沉没不可再取出。’ 他举起手大声呼叫，发出悲伤的哭声，像帝释天的幢所持的绳子断裂一样倒在地上起不来，在地上翻滚啼哭，心、肝、咽喉、嘴唇、舌头都干燥了，迷乱地瘫倒在地。过了很久才苏醒过来。 他爱恋如来的功德之身，抓住佛的足相轮，紧紧抱住不放，说道：‘如来的足像优钵罗花一样，像初升的太阳一样清净柔软。安立的足，千辐轮的足，极其巧妙的工匠也无法描绘出来。转轮圣王虽然有这样的相，但相不明显；如来的足相轮辐毂具足，清晰显著。他的手指纤长，附顺相连，不稀疏，不疏远，他的指甲红润，像赤铜一样，手足有网缦，像鹅王一样，肌体丰满，没有筋脉和皮肤皱纹，天王、人王、诸鬼、神王以及龙王，都用天冠顶礼佛足。为了教化一切有缘众生，用足相轮遍行世界，而现在这足却不再有用了。’
English
English version The arrow of sorrow has deeply pierced my heart, I wish you would grant me the tongs of speech to pull it out. 'All sentient beings suffer from the pain of separation from loved ones, and the Tathagata often speaks various Dharmas to remove their suffering. Why do you not have compassion for me alone, to eliminate these sufferings for me?' 'Just as I am now, sorrowful and confused, unable to reason, I can only cut off my sorrows myself, my heart is sick, and I speak various flattering words. Why does the World Honored One not see my respectful heart, not feel weary, and be happy to see your compassionate face without being tired? I throw myself to the ground, hoping to catch a glimpse of you, why does the World Honored One not have compassion for me?' 'The bull king of fetters that binds me often holds me captive, why not lead me into Nirvana? Why do you see me alone as abandoned and forsaken?' 'I have lost the Tathagata, I am tormented by all kinds of suffering, boundless and limitless, and I cannot see the truth. Why do you see me alone as abandoned, entering Nirvana?' 'Strange, strange. Once the Tathagata sleeps, will he not rise again? Has the Tathagata already departed and will not return? Like a lamp that is extinguished and no longer shines, like a precious tower that collapses and is no longer built, like a treasure that sinks and cannot be retrieved.' He raised his hands and cried out loudly, uttering sorrowful cries, like the rope holding the banner of Indra breaking, he fell to the ground and could not get up, rolling on the ground and weeping, his heart, liver, throat, lips, and tongue were all dry, and he collapsed to the ground in confusion. After a long time, he regained consciousness. He loved the meritorious body of the Tathagata, grabbed the wheel-like marks on the Buddha's feet, held them tightly and would not let go, and said: 'The Tathagata's feet are like the Utpala flower, as pure and soft as the rising sun. The established feet, the feet with a thousand spokes, even the most skillful craftsmen cannot depict them. Although the Chakravartin King has such marks, they are not clear; the Tathagata's wheel-like marks on his feet are complete with spokes and hubs, clear and distinct. His fingers are slender, attached and connected, not sparse, not distant, his nails are red and moist like red copper, his hands and feet have webs like a swan king, his body is full, without veins or skin wrinkles, the heavenly kings, human kings, ghosts, divine kings, and dragon kings all bow to the Buddha's feet with their heavenly crowns. To teach all sentient beings with karmic connections, he used the wheel-like marks on his feet to travel the world, but now these feet are no longer useful.' --------------------------------------------------------------------------------
Chinese
“我于昔日心常喜乐，一旦涅槃更不令我生于喜乐，而此无常极为大恶，能坏无量功德不思议色。 “如来威势能令见者身心欢喜，无量福力持如来身。无常之力实为最大，能使如来至于死处。如来以父母乳哺之力、禅定力、智慧力、神通力，以此诸力不能于无常力中而自拔济。 “阿难昔日劝请世尊住寿一劫，如来何故不受其请？ “真济往昔不于三阿僧祇劫中作百千苦行、难舍之事一切能舍、无数劫中历侍诸佛、奉事供养求一切智，欲济众生。于少许时，所度未几便入涅槃。如来往日为菩萨时，化于众生犹不疲极，而于今者可疲倦耶？ “浊法众生如新生犊满十二由旬，云何断乳而弃之去？请为我起与浊法犊饱足甜乳。 “于时帝释数亿诸天来欲问难，云何而不为其解说？千世界主梵天王合掌请法，今日何不为说法要满其所愿？毗沙门王数千万夜叉而自围绕、提头赖吒乾闼婆众而自围绕、毗留勒叉究槃荼众而自围绕、毗留博叉诸龙之众而自围绕，如是等众皆为饮法甘露而来至此，如来何不以良药救诸疾者？ “外道诸众毁呰于法，何不速起坏彼邪论？欲界之主处处坏乱，何不降伏？如来！诸声闻少于智慧、不勤习诵、厌于广博，何不速起为说略要令知正道？ “ 现代汉语译本：'我过去常常心中喜悦，一旦进入涅槃，就不再让我产生喜悦。而这无常是极大的恶，能摧毁无量功德和不可思议的色身。' '如来的威势能使见到的人身心欢喜，无量的福德力量支撑着如来的身体。无常的力量实在太大了，能使如来走向死亡。如来凭借父母的乳哺之力、禅定之力、智慧之力、神通之力，用这些力量都不能在无常的力量中自救。' '阿难过去曾劝请世尊住世一劫，如来为什么不接受他的请求？' '真正的救度者过去在三大阿僧祇劫中，做了百千种苦行，难舍的事都能舍弃，无数劫中侍奉诸佛，奉事供养，求得一切智慧，想要救度众生。在少许时间里，所度化的众生还不多，就进入涅槃。如来过去作为菩萨时，教化众生尚且不疲倦，而现在会感到疲倦吗？' '浊世的众生就像刚出生的小牛犊，才满十二由旬，怎么能断奶而抛弃他们呢？请您为我们这些浊世的牛犊提供充足的甜乳。' '当时帝释（Indra，天神之王）和数亿诸天前来想要请教，为什么不为他们解答？千世界之主梵天王（Brahma，创造之神）合掌请求佛法，今天为什么不为他们说法，满足他们的愿望？毗沙门王（Vaiśravaṇa，北方守护神）被数千万夜叉（Yakṣa，鬼神）围绕，提头赖吒（Dhṛtarāṣṭra，东方守护神）被乾闼婆（Gandharva，天乐神）众围绕，毗留勒叉（Virūḍhaka，南方守护神）被鸠槃荼（Kumbhāṇḍa，食人鬼）众围绕，毗留博叉（Virūpākṣa，西方守护神）被诸龙众围绕，这些众生都为了饮用法甘露而来，如来为什么不用良药救治这些病人？' '外道（非佛教徒）们诽谤佛法，为什么不迅速起来摧毁他们的邪说？欲界之主到处作乱，为什么不去降伏他们？如来！诸声闻（Śrāvaka，佛陀的弟子）智慧浅薄，不勤奋学习诵读，厌倦广博的教义，为什么不迅速起来为他们说简要的教义，让他们了解正道？'
English
English version: 'In the past, my heart was always joyful, but once I enter Nirvana, it will no longer bring me joy. And this impermanence is a great evil, capable of destroying immeasurable merits and inconceivable forms.' 'The majestic power of the Tathagata (如来, the thus-gone one) can make those who see him joyful in body and mind, and immeasurable blessings support the Tathagata's body. The power of impermanence is truly the greatest, capable of bringing the Tathagata to death. The Tathagata, with the strength of his parents' milk, the power of meditation, the power of wisdom, and the power of supernatural abilities, cannot save himself from the power of impermanence with these powers.' 'Ananda (阿难, Buddha's attendant) once urged the World Honored One to live for a kalpa (劫, an eon), why did the Tathagata not accept his request?' 'The true savior, in the past, during three asamkhya kalpas (阿僧祇劫, countless eons), performed hundreds of thousands of ascetic practices, gave up things that were difficult to give up, served all the Buddhas in countless kalpas, made offerings, sought all wisdom, and desired to save all beings. In a short time, he has not saved many beings and enters Nirvana. When the Tathagata was a Bodhisattva (菩萨, one who seeks enlightenment) in the past, he was not tired of teaching beings, so why would he be tired now?' 'The beings of the turbid world are like newborn calves, only twelve yojanas (由旬, a unit of distance) old, how can you cut off their milk and abandon them? Please provide us, the calves of the turbid world, with plenty of sweet milk.' 'At that time, Indra (帝释, king of the gods) and billions of gods came to ask questions, why not answer them? Brahma (梵天, creator god), the lord of the thousand worlds, clasped his hands and requested the Dharma (佛法, Buddhist teachings), why not preach the Dharma today and fulfill their wishes? Vaiśravaṇa (毗沙门, guardian of the north) is surrounded by tens of millions of Yakshas (夜叉, nature spirits), Dhṛtarāṣṭra (提头赖吒, guardian of the east) is surrounded by Gandharvas (乾闼婆, celestial musicians), Virūḍhaka (毗留勒叉, guardian of the south) is surrounded by Kumbhāṇḍas (鸠槃荼, grotesque dwarfs), and Virūpākṣa (毗留博叉, guardian of the west) is surrounded by dragons. These beings have come here to drink the nectar of the Dharma, why does the Tathagata not use good medicine to save these sick ones?' 'The heretics (外道, non-Buddhists) slander the Dharma, why not quickly rise up and destroy their false doctrines? The lords of the desire realm are causing chaos everywhere, why not subdue them? Tathagata! The Śrāvakas (声闻, disciples of the Buddha) are shallow in wisdom, do not diligently study and recite, and are tired of the extensive teachings, why not quickly rise up and preach the essential teachings to them, so that they may understand the right path?' --------------------------------------------------------------------------------