Chinese
，放大光明；以从无量阿僧祇劫，所作功德，放大光明。其光照曜，内外通达，周遍国界，光照王身，患苦得安，王遂怪言：“是何光耶？为日月光、诸天光乎！光触我身，如天栴檀，令我身中患苦得息，我遂疑怪。傥是我子悉达来也，先现光明，是其瑞耳。” 时，大称王从外入宫，白大王言：“世尊已来，将诸弟子阿难、难陀、罗云之等，乘空来至，王宜欢喜，舍愁毒心。” 王闻佛来，敬意踊跃，不觉起坐，须臾之顷，佛便入宫。王见佛到，遥举两手，接足而言：“唯愿如来，手触我身，令我得安，为病所困，如压麻油，痛不可忍，我命将逝，宁可还反，我今最后，得见世尊，痛恨即除。” 佛知父王病重羸瘦，色变难识，睹见形体，憔悴叵看，佛告难陀：“观王本时，形体巍巍，颜色端正，名声远闻，今得重病，乃不可识；端正形容、勇健之名，今何所在？” 尔时，净饭王一心合掌，叹世尊言： “汝愿已成就， 亦满众生愿， 我今得重病， 愿佛度我厄。 严饰瞿昙种， 汝为甚奇特， 末世说正法， 无护而作护。 法王以法味， 灌泽诸众生， 如是后世人， 我子极慈孝。 人中之上宝， 名达大千界， 上至净居天， 独步无等双 现代汉语译本： 放大光明；以从无量阿僧祇劫（asaṃkhya-kalpa，无数劫），所作功德，放大光明。其光照耀，内外通达，周遍国界，光照王身，患苦得安，王遂怪言：‘这是什么光啊？是日月的光，还是诸天的光呢！光触我身，如同天上的栴檀（candana，一种香木），令我身中的患苦得以平息，我因此感到疑惑奇怪。莫非是我的儿子悉达多（Siddhartha）来了，先显现光明，这是吉祥的征兆啊。’ 当时，大称王从外面进入宫殿，禀告大王说：‘世尊（Bhagavan，佛的尊称）已经来了，带着他的弟子阿难（Ānanda）、难陀（Nanda）、罗云（Rāhula）等人，乘空而来，大王您应该感到欢喜，舍弃忧愁痛苦的心情。’ 国王听到佛陀来了，敬意涌上心头，不由自主地起身坐了起来，不一会儿，佛陀便进入了宫殿。国王见到佛陀到来，远远地举起双手，以头面接足礼敬佛陀，说道：‘唯愿如来（Tathāgata，佛的称号），用手触摸我的身体，让我得以安宁，我被疾病所困扰，就像被压榨麻油一样，痛苦得无法忍受，我的生命将要逝去，还能返回吗？我今生最后一次，得见世尊，痛苦和遗憾立刻消除了。’ 佛陀知道父王病重，身体极度虚弱消瘦，脸色也变得难以辨认，看到他的形体，憔悴得让人不忍观看，佛陀告诉难陀：‘你看看国王原本的模样，形体多么高大威严，容貌多么端正，名声多么远扬，如今得了重病，竟然变得无法辨认；端正的容貌、勇健的名声，如今又在哪里呢？’ 当时，净饭王（Śuddhodana）一心合掌，赞叹世尊说道： ‘您的愿望已经成就，也满足了众生的愿望，我现在得了重病，愿佛陀您能救度我脱离困境。您庄严了瞿昙（Gautama）种姓，您是多么奇特，在末法时代宣说正法，在没有庇护的情况下成为庇护。法王（Dharmaraja，佛的称号）用佛法的滋味，灌溉滋润所有的众生，像这样后世的人们会说，我的儿子是极度慈悲孝顺的。您是人中之上的珍宝，名声传遍大千世界，上至净居天（Śuddhāvāsa），独一无二，无人能比。’
English
English version: He emitted great light; with the merit accumulated from countless asaṃkhya-kalpas (innumerable eons), he emitted great light. The light illuminated, penetrating both inside and outside, pervading the kingdom, shining upon the king's body, bringing peace to his suffering. The king then wondered, saying, 'What is this light? Is it the light of the sun and moon, or the light of the devas (gods)? The light touches my body like heavenly candana (sandalwood), relieving the suffering in my body. I am therefore puzzled and amazed. Could it be that my son Siddhartha has come, first manifesting light as an auspicious sign?' At that time, Mahānāma entered the palace from outside and reported to the great king, 'The Bhagavan (Blessed One, a title for the Buddha) has arrived, bringing his disciples Ānanda, Nanda, Rāhula, and others, coming through the air. Your Majesty should rejoice and relinquish your sorrowful and painful heart.' Upon hearing that the Buddha had come, the king's reverence surged, and he involuntarily rose and sat up. Shortly thereafter, the Buddha entered the palace. Seeing the Buddha arrive, the king raised both hands from afar, prostrated himself at the Buddha's feet, and said, 'May the Tathāgata (Thus Come One, another title for the Buddha) touch my body with his hand, so that I may find peace. I am afflicted by illness, like being pressed for sesame oil, the pain is unbearable. My life is about to pass away, can it still return? This is the last time in my life that I have the opportunity to see the World-Honored One, and my pain and regret are immediately dispelled.' The Buddha knew that his father, the king, was seriously ill, extremely weak and emaciated, and his complexion had changed beyond recognition. Seeing his form, so haggard that it was unbearable to look at, the Buddha said to Nanda, 'Observe the king's original appearance, how tall and majestic his form was, how upright his countenance, how far his reputation spread. Now, having contracted a serious illness, he has become unrecognizable. Where are his upright appearance and his reputation for courage and strength now?' At that time, King Śuddhodana, with a focused mind, joined his palms together and praised the World-Honored One, saying: 'Your vows have been fulfilled, and you have also fulfilled the vows of all beings. I am now seriously ill; may the Buddha deliver me from my distress. You have adorned the Gautama lineage; you are exceedingly unique. In the degenerate age, you proclaim the true Dharma, and without protection, you act as a protector. The Dharma King (Dharmaraja, another title for the Buddha) uses the flavor of the Dharma to irrigate and nourish all beings. Thus, future generations will say that my son is extremely compassionate and filial. You are the supreme treasure among humans, your name reaches the great thousand world system, up to the Śuddhāvāsa heavens, unparalleled and without equal.' -------------------------------------------------------------------------------- 。”
Chinese
佛言：“唯愿父王，莫复愁悒。所以然者？道德纯备，无有缺减。”佛从袈裟里出金色臂，掌如莲华，即以手着父王额上：“王是清净、戒行之人，心垢已离，今应欢悦，不宜烦恼。当谛思念，诸经法义，于不牢固，得坚固志，已种善根。是故，大王！宜当欢喜，命虽欲终，自可宽意。” 时大称王以恭敬心，白净饭王言：“佛是王子，神力具足，无与等者；次子难陀，亦是王子，已度生死诸欲之海，四道无碍；斛饭王子阿难陀者，已服法味，佛所说法，犹若渊海，一句不忘，悉总持之；王孙罗云，道德纯备，逮诸禅定，成四道果。是四子等，已坏魔网。” 时，净饭王闻是语已，欢喜踊跃，不能自胜，即以自手，捉于佛手，着其心上。王于卧处，仰向合掌，白世尊言：“我瞻如来，目𥇒不眴，视之无厌，我愿已满，心意踊跃，从是取别。如来至真，多所饶益，其有得见，闻所说者，此辈之等皆是有相，大功德人。今日世尊是我之子，接遇过多，不见捐弃。” 王于卧处，合掌心礼世尊足下，时佛手掌，故在王心，无常对至，命尽气绝，忽就后世。于是诸释，㘁啕啼哭，举身自扑，两手拍地，解髻乱发，同发声言：“永失覆盖。”中有自绝璎珞者、中有自裂坏衣服者、中有取灰土而自 现代汉语译本： 佛陀说：‘唯愿父王，不要再忧愁烦闷了。这是因为您的道德纯正完备，没有任何缺失。’佛陀从袈裟里伸出金色的手臂，手掌像莲花一样，用手按在父王的额头上说：‘大王您是清净持戒之人，心中的污垢已经去除，现在应该欢喜，不应该烦恼。应当仔细思念诸经的法义，对于不牢固的世事，得到坚固的意志，已经种下善根。所以，大王！应该欢喜，即使寿命将尽，也可以放宽心。’ 当时，大称王以恭敬的心，对净饭王说：‘佛陀是王子，神力具足，没有人可以相比；二王子难陀（Nanda），也是王子，已经度过生死诸欲之海，四道通达无碍；斛饭王的儿子阿难陀（Ānanda），已经服食法味，佛陀所说的法，就像深渊大海一样，一句也不会忘记，全部都能总持；王孙罗睺罗（Rāhula），道德纯正完备，获得各种禅定，成就四道果位。这四个儿子，已经摧毁了魔的罗网。’ 当时，净饭王听到这些话后，欢喜踊跃，不能自已，就用自己的手，握住佛陀的手，放在自己的心上。国王在卧榻上，仰面合掌，对世尊说：‘我瞻仰如来，眼睛都不眨一下，看也看不够，我的愿望已经满足，心意欢喜踊跃，从此告别。如来至真至善，多有饶益，那些能够见到如来，听到如来说法的人，这些人都是有福相，有大功德的人。今天世尊是我的儿子，承蒙您过多的照顾，没有抛弃我。’ 国王在卧榻上，合掌心里礼敬世尊的脚下，这时佛陀的手掌，还在国王的心上，无常到来，寿命终结，气息断绝，忽然就去世了。于是各位释迦族人，嚎啕大哭，全身扑倒在地，两手拍打地面，解开头发，一同发出声音说：‘永远失去了庇护。’有人扯断自己的璎珞，有人撕裂损坏自己的衣服，有人抓起灰土涂抹自己。
English
English version: The Buddha said, 'May the King, my father, not be sorrowful or distressed any longer. Why is that? Because your morality is pure and complete, without any deficiency.' The Buddha extended his golden arm from within his robe, his palm like a lotus flower, and placed his hand on his father's forehead, saying, 'O King, you are a pure and disciplined person, the defilements of your heart have been removed, now you should rejoice, and not be troubled. You should carefully contemplate the Dharma teachings of the scriptures, and in the face of impermanence, attain a steadfast will, having already planted good roots. Therefore, O Great King! You should rejoice, even though your life is about to end, you can set your mind at ease.' At that time, King Mahānāma (Great Name) with a respectful heart, said to King Śuddhodana (Pure Rice): 'The Buddha is a prince, possessing complete divine power, with no equal; the second prince Nanda (Joy), is also a prince, having crossed the ocean of birth, death, and desires, with unobstructed passage through the four paths; Ānanda (Bliss), son of Dronodana (Rice Bucket), has tasted the flavor of the Dharma, the Dharma spoken by the Buddha is like a deep ocean, not a single word is forgotten, all are completely retained; Prince Rāhula (Fetter), is pure and complete in morality, having attained various samādhis, accomplishing the four paths and their fruits. These four sons have destroyed the net of Māra (the Evil One).' At that time, King Śuddhodana, hearing these words, rejoiced and leaped for joy, unable to restrain himself, and with his own hand, grasped the Buddha's hand, placing it on his heart. The king, lying on his bed, looked up and joined his palms, saying to the World-Honored One: 'I gaze upon the Tathāgata (Thus Gone One), without blinking my eyes, never tiring of seeing you, my wish is fulfilled, my heart rejoices, and I now take my leave. The Tathāgata is supremely true, greatly beneficial, those who are able to see the Tathāgata, and hear what he says, these people are blessed, people of great merit. Today the World-Honored One is my son, I am grateful for your excessive care, and that you have not abandoned me.' The king, lying on his bed, with palms joined, respectfully bowed at the feet of the World-Honored One, at this time the Buddha's palm was still on the king's heart, impermanence arrived, his life ended, his breath ceased, and he suddenly passed away. Thereupon all the Śākyas (the Buddha's clan) wailed and wept loudly, throwing themselves to the ground, striking the ground with both hands, loosening their hair, and crying out together, saying, 'We have forever lost our protection.' Some tore off their necklaces, some tore and ruined their clothes, some took ashes and smeared themselves. --------------------------------------------------------------------------------
Chinese
坌者、中有自总拔其发者、中有说王顺政治国不枉人民者，中有复言：“诸小国等失其覆护，王中尊王今已崩背，国失威神。” 时，诸释子以众香汁，洗浴王身，缠以劫波育㲲及诸缯帛，而以棺敛；作师子座，七宝庄挍，真珠罗网，垂绕其傍，便举棺置于师子座上，散华烧香。 佛共难陀，在丧头前肃恭而立，阿难、罗云住在丧足。难陀长跪，白佛言：“父王养我，愿听难陀担父王棺。” 阿难合掌，前白佛言：“唯愿听我担伯父棺。” 罗云复前，而白佛言：“唯愿听我担祖王棺。” 尔时世尊，念当来世，人民凶暴，不报父母育养之恩，为是不孝之者，为是当来众生之等，设礼法故。如来躬身，自欲担于父王之棺，即时三千大千世界，六种震动，一切众山，駊騀涌没，如水上船。 尔时欲界，一切诸天，与无央数百千眷属俱来赴丧。北方天王毗沙门，将诸夜叉、鬼神之等，亿百千众俱来赴丧；东方天王提头赖吒，从诸伎乐鬼神之等，亿百千众俱来赴丧；南方天王毗楼勒叉，从鸠槃荼鬼神之等，亿百千众俱来赴丧；西方天王毗留婆叉，从诸龙神，亿百千众俱来赴丧，皆共发哀，举声啼哭。 时四天王，窃共思议：“瞻望世尊，为当来世诸不孝顺父母者故，以大慈悲， 现代汉语译本： 有人蓬头垢面，自己拔着头发；有人说国王英明，治理国家公正，人民没有冤屈；还有人重复地说：‘各个小国失去了庇护，我们尊贵的国王现在已经驾崩，国家失去了威严。’ 当时，各位释迦族的王子用各种香水清洗国王的身体，用劫波育㲲（一种精美的布料）和各种丝绸包裹，然后放入棺材；制作了狮子座（一种装饰华丽的座位），用七宝装饰，用珍珠罗网垂在旁边，然后抬起棺材放在狮子座上，散花焚香。 佛陀与难陀（Ananda，佛陀的堂弟）一起，在灵柩前肃立，阿难（Ananda，佛陀的十大弟子之一）、罗云（Rahula，佛陀的儿子）站在灵柩的脚边。难陀长跪，对佛陀说：‘父王养育了我，希望允许难陀来抬父王的棺材。’ 阿难合掌，上前对佛陀说：‘希望允许我来抬伯父的棺材。’ 罗云也上前，对佛陀说：‘希望允许我来抬祖父的棺材。’ 这时，世尊考虑到未来世道衰败，人民凶恶暴戾，不报答父母养育的恩情，为了这些不孝顺的人，为了未来世的众生，设立礼法。如来亲自弯腰，想要抬父王的棺材，当时三千大千世界发生六种震动，所有的山都摇动涌没，像水上的船一样。 当时欲界的一切诸天，与无数百千眷属一同前来奔丧。北方天王毗沙门（Vaisravana），带领着夜叉（Yaksa）、鬼神等亿百千众一同前来奔丧；东方天王提头赖吒（Dhritarashtra），带领着伎乐鬼神等亿百千众一同前来奔丧；南方天王毗楼勒叉（Virudhaka），带领着鸠槃荼（Kumbhanda）鬼神等一同前来奔丧；西方天王毗留婆叉（Virupaksha），带领着诸龙神，亿百千众一同前来奔丧，都一起发出哀叹，大声啼哭。 当时四天王私下商议：‘瞻仰世尊，为了未来世那些不孝顺父母的人，以大慈悲心，'