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大正藏第 14 册 No. 0463 佛说文殊师利般涅槃经 No. 463 佛说文殊师利般涅槃经 西晋居士聂道真译 如是我闻： 一时佛在舍卫国祇树给孤独园，与大比丘僧八千人俱，长老舍利弗、大目揵连、摩诃迦叶、摩诃迦旃延，如是等众上首者也；复有菩萨摩诃萨十六人等，贤劫千菩萨弥勒为上首；复有他方菩萨千二百人，观世音菩萨而为上首。 尔时，世尊于后夜分，入于三昧，其三昧名一切光。入三昧已，举身皆放金色光明，其光大盛，照祇陀林犹若金色，回旋宛转照文殊房，化为七重金台，一一台上有五百化佛台中经行。时，文殊师利房前，自然化生五百七宝莲华，圆若车轮，白银为茎，阿茂咤马瑙以为其台，杂色真珠以为花须，其花有光照佛精舍，从精舍出，还入文殊师利房。 尔时，会中有菩萨摩诃萨，名跋陀波罗，此瑞现时，跋陀波罗即从房出，礼佛精舍，到阿难房，告阿难言：“汝应知时，今夜世尊现神通相，为饶益众生，故说妙法，汝鸣揵椎。” 尔时，阿难白言：“大士！世尊今者入深禅定，未被敕旨云何集众？” 作是语时，舍利弗至阿难所告言：“法弟！宜时集众。” 尔时，阿难入佛精舍，为佛作 现代汉语译本 《佛说文殊师利般涅槃经》 西晋居士聂道真译 如是我闻： 一时，佛陀在舍卫国祇树给孤独园（Jetavana Anathapindika-arama），与八千位大比丘僧人在一起，其中包括长老舍利弗（Sariputra）、大目犍连（Mahamaudgalyayana）、摩诃迦叶（Mahakasyapa）、摩诃迦旃延（Mahakatyayana）等众上首；还有十六位菩萨摩诃萨（Bodhisattva-Mahasattva），以贤劫千菩萨中的弥勒（Maitreya）为首；还有来自其他世界的菩萨一千二百人，以观世音菩萨（Avalokitesvara）为首。 当时，世尊在后半夜，进入名为‘一切光’的三昧（Samadhi）。进入三昧后，全身都放出金色的光明，光明非常强烈，照亮祇陀林（Jetavana）如同金色一般，回旋宛转地照到文殊（Manjusri）的房间，化为七重金台，每一重台上都有五百化佛在台中经行。当时，在文殊师利（Manjusri）的房间前，自然化生出五百朵七宝莲华，圆若车轮，白银为茎，阿茂咤马瑙为台，杂色真珠为花须，莲花的光芒照亮佛陀的精舍，从精舍中出来，又回到文殊师利（Manjusri）的房间。 当时，在法会中有一位菩萨摩诃萨（Bodhisattva-Mahasattva），名叫跋陀波罗（Bhadra-pala），当此瑞相出现时，跋陀波罗（Bhadra-pala）立即从房间出来，礼拜佛陀的精舍，到达阿难（Ananda）的房间，告诉阿难（Ananda）说：‘你应该知道时机已到，今夜世尊显现神通之相，为了饶益众生，所以要说妙法，你应当敲响犍椎。’ 当时，阿难（Ananda）禀告说：‘大士！世尊现在进入甚深禅定，没有得到佛的旨意，怎么能召集大众呢？’ 在阿难（Ananda）说这些话的时候，舍利弗（Sariputra）来到阿难（Ananda）处，告诉他说：‘法弟！应该及时召集大众。’ 当时，阿难（Ananda）进入佛陀的精舍，为佛陀...
English
English version The Sutra of Manjusri's Parinirvana Spoken by the Buddha Translated by Layman Nie Daozhen of the Western Jin Dynasty Thus have I heard: At one time, the Buddha was in the Jeta Grove Anathapindika-arama (Jetavana Anathapindika-arama) in Sravasti (Sravasti), together with eight thousand great Bhikshu (Bhikshu) monks, including the elders Sariputra (Sariputra), Mahamudgalyayana (Mahamaudgalyayana), Mahakasyapa (Mahakasyapa), Mahakatyayana (Mahakatyayana), and others who were the foremost among the assembly; there were also sixteen Bodhisattva-Mahasattvas (Bodhisattva-Mahasattva), with Maitreya (Maitreya) as the leader of the thousand Bodhisattvas of the Bhadrakalpa (Bhadrakalpa); and there were also twelve hundred Bodhisattvas from other worlds, with Avalokitesvara (Avalokitesvara) as their leader. At that time, the World-Honored-One, in the later part of the night, entered into a Samadhi (Samadhi) called 'All Light'. Having entered the Samadhi, his entire body emitted golden light, which was very intense, illuminating the Jeta Grove (Jetavana) as if it were golden, swirling and turning to illuminate Manjusri's (Manjusri) room, transforming into seven layers of golden platforms, with five hundred manifested Buddhas walking back and forth on each platform. At that time, in front of Manjusri's (Manjusri) room, five hundred seven-jeweled lotus flowers naturally manifested, round like chariot wheels, with silver stems, Amochata agate as the base, and multi-colored pearls as the flower stamens, the light of the flowers illuminating the Buddha's Vihara (Vihara), emanating from the Vihara and returning to Manjusri's (Manjusri) room. At that time, in the assembly, there was a Bodhisattva-Mahasattva (Bodhisattva-Mahasattva) named Bhadra-pala (Bhadra-pala), when this auspicious sign appeared, Bhadra-pala (Bhadra-pala) immediately came out of his room, paid homage to the Buddha's Vihara, arrived at Ananda's (Ananda) room, and told Ananda (Ananda): 'You should know that the time has come, tonight the World-Honored-One is manifesting miraculous signs, for the benefit of sentient beings, therefore he will speak the wonderful Dharma, you should strike the Ghandi (Ghandi).' At that time, Ananda (Ananda) reported: 'Great being! The World-Honored-One is now entering deep Samadhi, without the Buddha's decree, how can we gather the assembly?' As Ananda (Ananda) was saying these words, Sariputra (Sariputra) came to Ananda's (Ananda) place and told him: 'Dharma brother! It is appropriate to gather the assembly in a timely manner.' At that time, Ananda (Ananda) entered the Buddha's Vihara, for the Buddha... --------------------------------------------------------------------------------
Chinese
礼，未举头顷，空中有声告阿难言：“速集众僧。” 阿难闻已，即大欢喜，鸣揵椎集众，如此音声遍舍卫国，上闻有顶，释梵护世天王与无数天子，将天花香诣祇陀林。 尔时，世尊从三昧起，即便微笑，有五色光从佛口出，此光出时，祇洹精舍变成琉璃。 尔时，文殊师利法王子，入佛精舍为佛作礼，一一膝上生五莲华，文殊佛前合指掌时，手十指端及手掌文，出十千金色莲花以散佛上，化成七宝大盖，悬诸幢幡，十方无量诸佛菩萨映现盖中，绕佛三匝，却住一面。 尔时，跋陀波罗即从座起整衣服，为佛作礼，长跪合掌白佛言：“世尊！是文殊师利法王子，已曾亲近百千诸佛，在此娑婆世界施作佛事，于十方面变现自在，却后久远当般涅槃。” 佛告跋陀波罗：“此文殊师利有大慈悲，生于此国多罗聚落梵德婆罗门家。其生之时，家内屋宅化如莲华，从母右胁出，身紫金色，堕地能语如天童子，有七宝盖随覆其上。诣诸仙人求出家法，诸婆罗门九十五种、诸论议师无能酬对，唯于我所出家学道，住首楞严三昧，以此三昧力故，于十方面——或现初生、出家、灭度、入般涅槃、现分舍利——饶益众生。如是大士久住首楞严，佛涅槃后四百五十岁，当至雪山，为五百仙人宣畅敷演十 现代汉语译本：礼毕，还未抬头的时候，空中传来声音告诉阿难（Ananda，佛陀的十大弟子之一）说：‘快点召集僧众。’ 阿难听了之后，非常欢喜，敲击揵椎（ghanta，一种法器）召集僧众，这种声音传遍舍卫国（Sravasti，古印度城市），上达有顶天（Akanistha，色界天的最高层），释梵护世天王（Indra, Brahma, Lokapala，佛教中的天神）与无数天子，带着天花香来到祇陀林（Jetavana，佛陀常住的精舍）。 这时，世尊（Bhagavan，佛陀的称号）从三昧（samadhi，禅定）中起身，就露出微笑，有五色光芒从佛口中发出，这光芒出现时，祇洹精舍（Jetavana-vihara，祇陀林中的精舍）变成了琉璃一般。 这时，文殊师利法王子（Manjusri，象征智慧的菩萨），进入佛的精舍为佛作礼，每一个膝盖上都生出五朵莲花，文殊（Manjusri）在佛前合起手掌时，手的十个指尖以及手掌的纹路中，都涌现出十千朵金色莲花，散在佛的上方，化成七宝大伞，悬挂着各种幢幡（dhvaja-pataka，佛教的旗帜），十方无量诸佛菩萨映现在伞盖之中，围绕佛三圈，然后退到一边。 这时，跋陀波罗（Bhadrapala，十六善神之一）立即从座位上起身，整理衣服，为佛作礼，长跪合掌对佛说：‘世尊！这位文殊师利法王子（Manjusri），曾经亲近百千诸佛，在这娑婆世界（Saha world，我们所居住的现实世界）施行佛事，在十个方面变现自在，在很久以后将会般涅槃（parinirvana，完全的涅槃）。’ 佛告诉跋陀波罗（Bhadrapala）说：‘这位文殊师利（Manjusri）有大慈悲心，出生在这个国家的多罗聚落（Todala village）梵德婆罗门（Brahmin Vantaka）家。他出生的时候，家里的房屋都化为莲花，从母亲的右胁出生，身体是紫金色，落地就能说话，像天上的童子一样，有七宝伞盖跟随覆盖在他头上。他去向各位仙人寻求出家之法，各位婆罗门（Brahmin）的九十五种学说、各位论议师都无法回答他，只有在我这里出家学道，安住于首楞严三昧（Surangama-samadhi，一种高级禅定），凭借这种三昧的力量，在十个方面——或者示现初生、出家、灭度、进入般涅槃（parinirvana）、示现分舍利（sarira，佛教圣物）——饶益众生。’像这样的大士长久安住于首楞严（Surangama），佛涅槃后四百五十岁，将会到达雪山，为五百仙人宣扬阐述十
English
English version: After the prostration, before even raising his head, a voice in the air announced to Ananda (one of the ten principal disciples of the Buddha): 'Quickly gather the Sangha (Buddhist monastic community).' Upon hearing this, Ananda was overjoyed and struck the ghanta (a type of ritual instrument) to assemble the Sangha. This sound reverberated throughout Sravasti (an ancient Indian city), reaching even the Akanistha heaven (the highest realm of the Form Realm). Indra, Brahma, and the Lokapalas (guardian deities) along with countless devas (gods) brought celestial flowers and incense to Jetavana (a monastery where the Buddha often stayed). At that moment, the Bhagavan (a title for the Buddha) arose from samadhi (meditative absorption) and smiled. Five-colored rays of light emanated from the Buddha's mouth. When this light appeared, the Jetavana-vihara (the monastery in Jetavana) transformed into something like lapis lazuli. Then, Manjusri, the Dharma Prince (a Bodhisattva symbolizing wisdom), entered the Buddha's monastery to pay homage to the Buddha. Five lotus flowers grew on each of his knees. When Manjusri joined his palms before the Buddha, ten thousand golden lotus flowers emerged from the tips of his ten fingers and the lines of his palms, scattering over the Buddha, transforming into a seven-jeweled canopy, adorned with various dhvaja-patakas (Buddhist banners). Limitless Buddhas and Bodhisattvas from the ten directions were reflected in the canopy, circumambulating the Buddha three times before retreating to one side. At that time, Bhadrapala (one of the sixteen virtuous deities) immediately rose from his seat, adjusted his robes, prostrated before the Buddha, knelt with palms joined, and said to the Buddha: 'Bhagavan! This Manjusri, the Dharma Prince, has already been close to hundreds of thousands of Buddhas, performing Buddha-deeds in this Saha world (the world we live in), manifesting freely in the ten directions, and will eventually attain parinirvana (complete nirvana) after a long time.' The Buddha told Bhadrapala: 'This Manjusri has great compassion. He was born in this country in the Todala village in the Brahmin Vantaka family. At the time of his birth, the houses in his home transformed into lotus flowers. He was born from his mother's right side, his body was purple-gold, and he could speak as soon as he touched the ground, like a celestial child, with a seven-jeweled canopy following and covering him. He sought the Dharma of renunciation from various ascetics, but none of the ninety-five schools of Brahmins (Brahmin) or the various debaters could answer him. Only with me did he renounce the world and study the Way, abiding in the Surangama-samadhi (a high level of meditative absorption). By the power of this samadhi, in the ten directions—sometimes manifesting birth, renunciation, extinction, entering parinirvana, manifesting the distribution of sarira (Buddhist relics)—he benefits sentient beings.' Such a great being will abide in Surangama for a long time. Four hundred and fifty years after the Buddha's nirvana, he will arrive at the Snow Mountains to proclaim and expound the ten --------------------------------------------------------------------------------
Chinese
二部经，教化成熟五百仙人，令得不退转，与诸神仙作比丘像，飞腾空中至本生地，于空野泽尼拘楼陀树下，结加趺坐，入首楞严三昧，三昧力故，身诸毛孔出金色光，其光遍照十方世界度有缘者，五百仙人，各皆见火从身毛孔出。是时，文殊师利身如紫金山，正长丈六，圆光严显，面各一寻，于圆光内有五百化佛，一一化佛有五化菩萨，以为侍者。其文殊冠毗楞伽宝之所严饰，有五百种色，一一色中，日月星辰诸天龙宫，世间众生所希见事，皆于中现。眉间白毫右旋宛转，流出化佛入光网中。举身光明焰焰相次，一一焰中有五摩尼珠，一一摩尼珠各有异光，异色分明，其众色中化佛菩萨不可具说。左手执钵，右手擎持大乘经典，现此相已光火皆灭，化琉璃像。于左臂上有十佛印，一一印中有十佛像，说佛名字了了分明。于右臂上有七佛印，一一印中有七佛像，七佛名字了了分明。身内心处有真金像，结加趺坐，正长六尺在莲华上，四方皆现。” 佛告跋陀波罗：“是文殊师利，有无量神通、无量变现，不可具记，我今略说，为未来世盲瞑众生，若有众生但闻文殊师利名，除却十二亿劫生死之罪；若礼拜供养者，生生之处恒生诸佛家，为文殊师利威神所护。是故众生，当勤系念念文殊像，念文殊像法，先念琉璃 现代汉语译本 《二部经》教化成熟了五百位仙人，使他们得到不退转的果位，（这些仙人）与诸神仙一起化作比丘的形象，飞腾在空中到达本生地，在空旷的荒野尼拘楼陀树（榕树）下，结跏趺坐，进入首楞严三昧（一种高级禅定），由于三昧的威力，身体的每个毛孔都发出金色的光芒，这些光芒遍照十方世界，度化有缘众生。五百位仙人各自都看见火焰从自己的毛孔中发出。 这时，文殊师利（智慧的象征）的身体像紫金山一样，身高一丈六尺，圆光庄严而显赫，面部有一寻长，在圆光内有五百尊化佛，每一尊化佛有五位化菩萨作为侍者。文殊师利的头冠由毗楞伽宝（一种宝石）装饰，有五百种颜色，每一种颜色中，日月星辰、诸天龙宫，世间众生所希望见到的事物，都在其中显现。眉间的白毫向右旋转，流出化佛进入光网之中。全身的光明火焰相继出现，每一道火焰中有五颗摩尼珠（如意宝珠），每一颗摩尼珠都有不同的光芒，不同的颜色分明可见，各种颜色中的化佛菩萨无法完全述说。左手拿着钵，右手擎持大乘经典，显现出这种景象后，光和火焰都消失了，化为琉璃的形象。在左臂上有十佛印，每一个佛印中有十尊佛像，佛的名字清晰分明。在右臂上有七佛印，每一个佛印中有七尊佛像，七佛的名字清晰分明。身体的内心处有一尊真金像，结跏趺坐，身高六尺，在莲花上，四面都显现出来。 佛告诉跋陀波罗（贤护）说：‘这位文殊师利，有无量的神通、无量的变现，无法完全记载，我现在简略地说，为了未来世的盲昧众生，如果有众生仅仅听到文殊师利的名字，就能消除十二亿劫的生死之罪；如果礼拜供养文殊师利，生生世世都出生在诸佛的家族中，受到文殊师利威神之力的护佑。因此，众生应当勤奋地系念文殊师利的形象，念文殊师利的法像，首先念琉璃（的形象）。’