Chinese
然今阿难是佛所亲、奉侍世尊，未断结使尽于根本，何不教授令尽诸结使？ “呜呼怪哉。如此坚实大福德人一旦灭坏，而此无常如护财象残害无数。此护财象身大如山，如来往昔犹能调伏如是大象，云何今者反为无常之所调伏乃至灭尽？ “如阿婆罗龙能坏摩竭提、兴大云雷电光炽然、降注大雹摧折树木。如来能伏彼大力龙，而于今者反为无常之所乘服。 “如鸯掘魔暴虐残害，犹能调彼刚强恶人；调彼不调牟尼世尊，今为无常之所摧坏。 “如旷野恶鬼残杀一切令国空虚，犹能调彼使受持戒；而于今者入无常罥摧灭无余。 “如优楼频螺迦叶染著于我、没于邪见榛林之中难可拔出，如来犹愍，能现十八种神足变化能令调伏；今为无常之所倾倒。 “一切众生薄于福祐，大智之海为无常日之所干竭；正智须弥为无常金刚杵之所摧碎；佛功德树——觉意妙华道果充满——为无常斧之所斫坏；广大智光——名称周闻遍于世间，能烧一切有生之薪——为无常水之所浇灭也。盛力无常无有法教，不为智者之所禁制，非是精进瞻勇、猛健势力、名称柔心、调根寂定之所能免。咄哉，无常！酷暴乃尔，不别好恶、有德、无德等能摧坏。” 作是语时，大地震动、山顶崩坏、大星殒落 现代汉语译本： 现在阿难（Ananda，佛陀的十大弟子之一，以多闻著称）是佛陀最亲近的人，侍奉世尊，但他还没有断除烦恼的束缚，没有从根本上消除，为什么不教导他，让他断除所有的烦恼呢？ 唉，真是奇怪啊！如此坚实、有大福德的人一旦灭亡，而这无常就像守护财宝的大象一样残害无数。这守护财宝的大象身躯巨大如山，如来（Tathagata，佛陀的称号）过去尚且能够调伏这样的大象，为什么现在反而被无常所调伏，乃至灭尽呢？ 就像阿婆罗龙（Apalala，传说中的龙）能够摧毁摩竭提（Magadha，古印度王国名），兴起巨大的云雷闪电，降下大冰雹，摧折树木。如来能够降伏那条大力龙，而现在反而被无常所征服。 就像鸯掘魔（Angulimala，原为杀人魔，后被佛陀感化）暴虐残害，如来尚且能够调伏那个刚强凶恶的人；调伏那些难以调伏的人，牟尼世尊（Muni，佛陀的称号）现在却被无常所摧毁。 就像旷野的恶鬼残杀一切，使国家空虚，如来尚且能够调伏他们，使他们受持戒律；而现在却陷入无常的罗网，被摧毁得无影无踪。 就像优楼频螺迦叶（Uruvilva-Kasyapa，佛陀的早期弟子之一，原为拜火教徒）执着于自我，沉没在邪见的丛林中难以自拔，如来尚且怜悯他，能够显现十八种神足变化来调伏他；现在却被无常所倾覆。 一切众生都缺乏福德，大智慧的海洋被无常的太阳晒干；正智的须弥山（Sumeru，佛教宇宙观中的中心山）被无常的金刚杵摧毁；佛陀的功德树——觉悟的妙花和道果充满其上——被无常的斧头砍坏；广大的智慧之光——名称传遍世间，能够烧尽一切有生之物的薪柴——被无常的水浇灭了。强大的无常没有法则教导，不被智者所禁止，不是精进、勇敢、猛健的力量、名声、柔和的心、调伏的根、寂静的禅定所能避免的。唉，无常！如此残酷暴虐，不分好坏、有德无德，都能摧毁。 当说这些话的时候，大地剧烈震动，山顶崩塌，巨大的星辰陨落。
English
English version: Now, Ananda (one of the Buddha's ten great disciples, known for his extensive learning), who is so close to the Buddha and attends upon the World Honored One, has not yet severed the bonds of affliction, nor eliminated them from their root. Why not instruct him to eradicate all these afflictions? Alas, how strange! Such a steadfast and greatly virtuous person is destroyed, while this impermanence, like a treasure-guarding elephant, harms countless beings. This treasure-guarding elephant is as large as a mountain, and the Tathagata (the Buddha's title) was once able to subdue such an elephant. Why is it now subdued by impermanence, even to the point of extinction? Like the Apalala dragon (a legendary dragon) that can destroy Magadha (an ancient Indian kingdom), raise great clouds, thunder, and lightning, and bring down large hailstones, breaking trees. The Tathagata was able to subdue that powerful dragon, but now is conquered by impermanence. Like Angulimala (originally a murderer, later converted by the Buddha) who was violent and harmful, the Tathagata was still able to subdue that stubborn and evil person; subduing those who are difficult to subdue, the Muni World Honored One (Muni, the Buddha's title) is now destroyed by impermanence. Like the evil ghosts in the wilderness who kill everything, making the country empty, the Tathagata was still able to subdue them, causing them to uphold the precepts; but now they are caught in the net of impermanence and destroyed without a trace. Like Uruvilva-Kasyapa (one of the Buddha's early disciples, originally a fire worshiper) who was attached to self and sunk in the forest of wrong views, difficult to pull out, the Tathagata still had compassion for him, able to manifest eighteen kinds of miraculous powers to subdue him; now he is overthrown by impermanence. All beings are lacking in merit, the ocean of great wisdom is dried up by the sun of impermanence; the Sumeru mountain (the central mountain in Buddhist cosmology) of right wisdom is shattered by the vajra of impermanence; the Buddha's tree of merit—filled with the wonderful flowers of enlightenment and the fruits of the path—is chopped down by the axe of impermanence; the vast light of wisdom—whose name is heard throughout the world, able to burn all the fuel of sentient existence—is extinguished by the water of impermanence. The powerful impermanence has no law to teach, is not forbidden by the wise, and cannot be avoided by diligence, courage, vigorous strength, fame, a gentle heart, subdued roots, or tranquil meditation. Alas, impermanence! So cruel and violent, not distinguishing between good and bad, virtuous and non-virtuous, it can destroy everything. When these words were spoken, the earth shook violently, the mountain peaks collapsed, and huge stars fell. --------------------------------------------------------------------------------
Chinese
、四方火起、日月诸宿无有光色、一切天人皆无欢乐。 “我今形体不自胜举欲没入地，𥈅眩黄黑、心意错乱、忘失所念、唇干舌燥、语言错误、声音嘶碎，去死不远，命终今必绝，逮佛舍而去。” 如是等多众种种哀呼、百千种言恋慕于佛。 帝释语言：“止止已足。汝今可不忆念大仙少语？佛告比丘：‘诸行无常，无得住者、不可体信、是变易法。一切聚集归散会灭，高者必堕、合会必离、有生必死。一切诸行犹如河岸临峻之树、亦如画水寻画寻灭、亦如泡沫、如条上露不得久停、如乾闼婆城暂为眼对。人命迅速疾于射箭、速行天下疾于日月，人命速疾过于是天，无常败坏应当解知。若于佛事有不足者不入涅槃，佛事周讫乃入涅槃，以此佛法付嘱人天、以此重事与声闻弟子，向无畏寂灭处去，诸有苦尽更不受生。汝等不应生大忧恼。’” 佛入涅槃密迹金刚力士哀恋经 现代汉语译本：四方燃起大火，日月星辰都失去了光辉，一切天人和众生都失去了欢乐。 我现在的身体虚弱得无法支撑自己，感觉要沉入地底，头晕眼花，视线模糊，心意错乱，忘记了自己所想，嘴唇干裂，舌头焦躁，说话语无伦次，声音嘶哑破碎，离死亡不远了，生命即将终结，我将追随佛陀而去。 像这样，众多的人们发出各种各样的哀嚎，用成百上千种言语表达对佛陀的眷恋。 帝释（Indra，天神之王）说道：‘够了，够了，你们现在难道不记得大仙（佛陀）的教诲吗？佛陀曾对比丘们说：‘一切行为都是无常的，没有什么是可以永恒存在的，不可执着相信，它们都是会变化的。一切聚集都会消散，一切相遇都会分离，有生就必定有死。一切行为都像河岸边临近悬崖的树木，也像在水上画画，画完就消失，也像泡沫，像树枝上的露水，不能长久停留，像乾闼婆城（Gandharva-pura，海市蜃楼）一样，只是短暂地出现在眼前。人的生命迅速，快过射出的箭，在天下行走的速度快过日月，人的生命迅速超过这些，无常败坏是应当了解的。如果佛陀的事业还没有完成，就不会进入涅槃（Nirvana，寂灭），佛陀的事业圆满完成之后才会进入涅槃，佛陀将佛法托付给人天，将这重要的责任交给声闻弟子，前往无畏寂灭之处，所有苦难都已结束，不再受轮回之苦。你们不应该产生如此大的忧愁。’” 《佛入涅槃密迹金刚力士哀恋经》
English
English version: Fires arose in the four directions, the sun, moon, and stars lost their light, and all gods and humans lost their joy. My body now feels so weak that I cannot support myself, I feel like I am sinking into the ground, my head is spinning, my vision is blurred, my mind is confused, I have forgotten what I was thinking, my lips are cracked, my tongue is parched, my speech is incoherent, my voice is hoarse and broken, I am not far from death, my life is about to end, and I will follow the Buddha. Like this, many people cried out in various ways, using hundreds and thousands of words to express their longing for the Buddha. Indra (帝释, the king of gods) said: 'Enough, enough. Do you not now remember the teachings of the Great Sage (Buddha)? The Buddha once said to the monks: 'All actions are impermanent, nothing can remain forever, they are not to be clung to or believed in, they are all subject to change. All gatherings will disperse, all meetings will separate, where there is birth there must be death. All actions are like trees on a riverbank near a cliff, like drawing on water, the drawing disappears as soon as it is finished, like foam, like dew on a branch, which cannot stay for long, like a Gandharva-pura (乾闼婆城, a mirage), which only appears briefly before the eyes. Human life is swift, faster than an arrow shot, traveling across the world faster than the sun and moon, human life is faster than these, impermanence and decay should be understood. If the Buddha's work is not yet complete, he will not enter Nirvana (涅槃, the state of perfect peace), the Buddha will only enter Nirvana after his work is fully completed, the Buddha entrusts the Dharma to gods and humans, and gives this important responsibility to the Sravaka disciples, going to the place of fearlessness and peace, where all suffering has ended and there is no more rebirth. You should not have such great sorrow.' The Sutra of the Vajrapani's Grief at the Buddha's Nirvana --------------------------------------------------------------------------------