English
English version Immovable Non-Discrimination: Refers to a mind that is pure, unshaken by external circumstances, and free from discriminatory attachments. Cool Cloud: Like a cool cloud, it is a metaphor for the cooling nature of the Dharma, which can eliminate afflictions. The Great Function of the Dragon King Differs in Virtue: Although the Dragon King possesses great supernatural powers, its function differs from the virtues of the Buddha. Furthermore, Yunmen said: 'The ancient Buddha interacts with the pillar, what kind of opportunity is this?' The assembly was silent. He answered himself: 'Clouds rise in the southern mountains, rain falls in the northern mountains.' What is its use? The master then said: 'The old woman in the street plays with monkeys, but the pillar dislikes their lack of skill. You may play with the silk thread at the top of the pole, but without disturbing the clear waves, the meaning is naturally different. This is the use of uselessness, and its function does not involve merit.' Hum: A seed syllable in Buddhist mantras, representing emptiness. A mud ox roars at the moon, teeth cold and frozen: A mud ox roaring at the moon only makes its own teeth feel cold. A metaphor for futile effort. Buddha: A fully enlightened being, possessing the ten bodies: A Buddha is a fully enlightened being, possessing the ten manifestations. Buddha: Praising the supreme and wonderful enlightenment, initiating from the ground of fruition, benefiting sentient beings, the true body and the manifested body are difficult to distinguish. Light Contains the Sun of Wisdom: Refers to the Buddha emitting light before expounding the Dharma, then displaying the light of wisdom to dispel darkness and eliminate doubts. Therefore, wisdom is like the sun. Brightly Illuminating Heavy Darkness: The twenty-six fundamental afflictions and secondary afflictions, etc.: The twenty-six fundamental afflictions and secondary afflictions and other obstacles. The Buddha's wisdom can completely eliminate them, like breaking through heavy darkness. Revealing Secrets: 'Secret' means not transmitted to those who are not suitable vessels. 'Confidential' means received according to individual capacities. Only the Buddha alone can reveal and demonstrate these secrets. Sometimes Discussing Sutras: The Sutra Pitaka: Sometimes discussing the Sutras, which is the Sutra Pitaka. According with the capacities and principles of the three vehicles, expounding the Dharma: In accordance with the capacities and principles of the Sravaka Vehicle, Pratyekabuddha Vehicle, and Bodhisattva Vehicle, expounding the Dharma. Sometimes Expounding the Vinaya: The Vinaya Pitaka, such as the Four-Part Vinaya: Sometimes expounding the precepts, which is the Vinaya Pitaka, such as the Four-Part Vinaya. Regulating the three karmas to prevent the creation of evil: Regulating the three karmas of body, speech, and mind to prevent the creation of evil. Not discussing precepts is the practice of Bodhisattvas. Like the Udumbara flower that appears only rarely: This translates to 'rare': Like the Udumbara flower, which rarely appears, this flower translates to 'rare'. When the Buddha is about to appear in the world, this flower blooms first, indicating an auspicious omen. Bhadraka displayed the crossed legs in the coffin: Bhadraka, here refers to the Nairanjana River, also called the Golden Water River, which is the name of the river. It is said that the Buddha demonstrated a lifespan of seventy-nine years, taught the Dharma for forty-nine years, and liberated countless beings. Finally, he arrived at the Sala Grove by the Nairanjana River near Kushinagar, lay down on his right side, crossed his legs, and entered Nirvana in stillness. The holy assembly of humans and gods were all greatly saddened. Then, they smeared the Buddha's body with white cotton cloth and fragrant oil, wrapped it completely, and placed it in a triple coffin of gold, silver, and iron. All the gods offered fragrant firewood, piled up like a mountain, preparing for cremation. At this time, Mahakasyapa. --------------------------------------------------------------------------------
Chinese
波在耆阇崛山大石窟中。见诸异相乃谓众曰。佛今舍我入大涅槃。遂将五百弟子趋步而至。方礼足已。如来出示双趺。而说偈言。我法最长子。是名大迦叶。阿难勤精进。能断一切疑。偈毕收足。金棺自举高七多罗树。绕城数匝还至本处。诸天奉火皆不能然。自化火光三昧而自焚之。得舍利八斛四斗。遍周沙界起塔供养。斯则是入涅槃相也。 雪岭芦芽穿膝 谓佛为太子时。年一十九岁。时净居天人于窗隙前跪而报曰。出家时至。勿恋深宫。太子遂图游四门赏玩花果。因见生老病死而大厌恶。夜梦诸瑞。时方三更。净居天王率八部等空中旋绕。时四天王各捧马足逾城而出。初到檀特山。脱珍御衣。身披鹿皮。自除绀发。乃师阿蓝迦蓝。习不用处非想之定。经三年知非究竟。次至郁头蓝弗处。修非想非非想定。又经三年知非亦舍。后乃往诣雪山。假以苦行兼降魔外。现种种相调伏众生。容鹊巢于顶上。挂蛛网于眉间。芦芽长于膝中。白醭生于口畔。又经六载。二月八日。于夜后分明星现时。示成正觉。号天人师。时年三十。此成道相也。大经五十九说妙觉果有十种相。一住天相。二示没相。三入胎相。四住胎相。五初生相。六在家相。七出家相。八成道相。九转轮相。十入涅槃相。然诸教言八相成道此又言十。何 现代汉语译本：波在耆阇崛山（Grdhrakuta，鹫峰山）的大石窟中。他看到各种奇异的景象，于是对众人说：‘佛陀现在要舍弃我们进入大涅槃了。’于是带领五百弟子步行前往。刚刚礼拜佛足完毕，如来就展示双足，并说偈语：‘我的法中最长的儿子，名字叫做大迦叶（Mahakasyapa）。阿难（Ananda）勤奋精进，能够断除一切疑惑。’偈语说完，佛收回双足。金棺自动升起，高达七多罗树（tala tree），绕城数圈后回到原来的地方。诸天神奉上火焰都不能点燃。于是佛陀自己化现火光三昧（fire light samadhi）而自焚。得到舍利八斛四斗，遍布整个沙界，建立佛塔供养。这就是佛陀入涅槃的景象。 雪岭芦芽穿膝：说的是佛陀作为太子的时候。十九岁时，净居天人（Suddhavasa）在窗户缝隙前跪下禀告说：‘出家的时机到了，不要贪恋深宫。’太子于是计划游览四门，欣赏花果。因为看到生、老、病、死而感到非常厌恶。夜晚梦到各种祥瑞。当时是三更时分，净居天王率领八部众等在空中盘旋。当时四大天王各自捧着马足，越过城墙而出。最初到达檀特山（Mount Dandaka），脱下珍贵的御衣，身披鹿皮，自己剃除黑发。于是拜阿蓝迦蓝（Arada Kalama）为师，学习不用处非想之定（the state of neither perception nor non-perception）。经过三年，知道这不是究竟的解脱。接着到郁头蓝弗（Udraka Ramaputra）处，修习非想非非想定（the state of neither perception nor non-perception）。又经过三年，知道这不是究竟的解脱而舍弃。后来前往雪山，通过苦行来降伏魔外。显现种种景象来调伏众生。容许喜鹊在头顶上筑巢，蜘蛛在眉毛间结网，芦苇的嫩芽长到膝盖中，白色的霉菌在嘴边滋生。又经过六年，二月八日，在夜间后半段，明星出现的时候，示现成正觉，号称天人师。当时三十岁。这就是成道的景象。《大涅槃经》第五十九卷说，妙觉果有十种相：一、住天相，二、示没相，三、入胎相，四、住胎相，五、初生相，六、在家相，七、出家相，八、成道相，九、转轮相，十、入涅槃相。然而各教派都说八相成道，这里又说十相，为什么？
English
English version: Bo was in the large stone cave on Grdhrakuta Mountain (Vulture Peak). Seeing various extraordinary signs, he said to the assembly, 'The Buddha is now abandoning us to enter into Great Nirvana.' Thereupon, he led five hundred disciples on foot. Having just paid homage at the Buddha's feet, the Tathagata displayed his two feet and spoke this verse: 'My eldest son in the Dharma is named Mahakasyapa (Great Kasyapa). Ananda (Joy) is diligent and assiduous, able to cut off all doubts.' After the verse was finished, he retracted his feet. The golden coffin rose by itself to a height of seven tala trees (palm tree), circled the city several times, and returned to its original place. The gods offered fire, but it could not ignite. He then transformed himself into the fire light samadhi (meditative absorption) and self-immolated. He obtained eight pecks and four pints of relics, which were distributed throughout the entire sand realm, and stupas were erected for offerings. This is the appearance of entering Nirvana. The reed sprouts piercing the knees on the Snowy Mountains: This refers to when the Buddha was a prince. At the age of nineteen, the Suddhavasa (Pure Abode) Devas knelt before the window and reported, 'The time for renunciation has arrived; do not be attached to the deep palace.' The prince then planned to tour the four gates, enjoying flowers and fruits. Because he saw birth, old age, sickness, and death, he felt great aversion. At night, he dreamed of various auspicious signs. It was the third watch of the night when the Suddhavasa King led the eight classes of beings, etc., circling in the air. At that time, the Four Heavenly Kings each held a horse's foot and went out over the city wall. Initially arriving at Mount Dandaka, he took off his precious royal garments, wore deerskin, and shaved off his dark hair himself. He then took Arada Kalama (Alara Kalama) as his teacher, learning the state of neither perception nor non-perception. After three years, he knew that this was not ultimate. Next, he went to Udraka Ramaputra (Udraka Ramaputra), practicing the state of neither perception nor non-perception. After another three years, he knew that this was not ultimate and abandoned it. Later, he went to the Snowy Mountains, using ascetic practices to subdue demons and heretics. He manifested various appearances to tame sentient beings. He allowed magpies to nest on his head, spiders to weave webs between his eyebrows, reed sprouts to grow from his knees, and white mold to grow on his lips. After another six years, on the eighth day of the second month, in the latter part of the night, when the morning star appeared, he manifested the attainment of Perfect Enlightenment, and was called the Teacher of Gods and Humans. At that time, he was thirty years old. This is the appearance of attaining the Way. The fifty-ninth chapter of the Great Nirvana Sutra says that the fruit of Wonderful Enlightenment has ten aspects: 1. the aspect of dwelling in the heavens, 2. the aspect of showing death, 3. the aspect of entering the womb, 4. the aspect of dwelling in the womb, 5. the aspect of initial birth, 6. the aspect of being at home, 7. the aspect of leaving home, 8. the aspect of attaining the Way, 9. the aspect of turning the wheel, 10. the aspect of entering Nirvana. However, various schools say that the attainment of the Way has eight aspects, but here it says ten. Why? -------------------------------------------------------------------------------- 者端的。下云。
Chinese
要会老胡端的处 西域记说。葱岭东有胡国。至五印土数万余里。非佛生处。此方凡外相习。呼佛为西胡人也。然华严经如来名号品云。此娑婆世界有百亿四天下。如来于彼有百亿万种种名号。令诸众生各别知见而为说法。今大师顺俗呼佛为老胡。有何不可。 一二三四五六七 去一拈七。言端语的。恁么会得绝尔情识。故佛言。是法非思量分别之所能解。所以僧问洞山。如何是佛。山云。麻三斤。僧问法眼。如何是佛。眼云。汝是慧超。自余答佛例皆如此。与大师此语好本多同何也。不见道。怀州牛膝青州枣。到底输他出处精。夷门下云。 收 收得龟毛。失却兔角。 华 普贤万行。德若敷荣。 华 叹上真流行大。起下契果深因。 万蕊千葩 三千威仪。八万细行。 香远布天涯 真流行满三千界。实愿香腾百万州。 居文殊地向普贤家 行因解生似地。能证极果如家。 昔日五茎施徒劳记释迦 案本行经说。佛于第二阿僧祇劫修行时。尔时有城。名曰莲花。城中有王名降怨。彼国有大菩萨。名曰然灯。出家成佛时。降怨王虔心迎请供养然灯。王敕城外十二由旬禁断诸花不令私卖。王皆自买以供如来。彼国雪山有一梵志仙人。名曰珍 现代汉语译本： ‘者端的’（zhě duān dì）：语气词，表示肯定、确实如此。下面说。 ‘要会老胡端的处’：想要领会老胡（lǎo hú，对佛的俗称）的真实之处。《西域记》（Xīyù jì）记载：葱岭（Cōng lǐng）以东有胡国（hú guó），到五印土（Wǔyìn tǔ）有数万余里，不是佛陀出生的地方。此地凡是外来相貌的人，习惯上称佛为西胡人。然而《华严经》（Huáyán jīng）如来名号品中说：此娑婆世界（Suōpó shìjiè）有百亿四天下（bǎi yì sì tiānxià），如来（Rúlái）在那里有百亿万种种名号，让各种众生各自知晓并见到，从而为他们说法。现在大师顺应世俗称佛为老胡，有什么不可以呢？ ‘一二三四五六七’：去掉一，拈出七。言语真实而明确。这样领会就能断绝你的情识。所以佛说：‘此法不是思量分别所能理解的。’因此有僧人问洞山（Dòngshān）禅师：‘如何是佛？’洞山回答：‘麻三斤。’僧人问法眼（Fǎyǎn）禅师：‘如何是佛？’法眼回答：‘你是慧超（Huìchāo）。’其余回答佛的问题的例子都如此。与大师这句话有什么相同之处呢？没听过说吗？‘怀州（Huáizhōu）的牛膝（niúxī），青州（Qīngzhōu）的枣（zǎo），到底比不上它原产地的好。’夷门（Yímén）下说： ‘收’：收得了龟毛（guī máo），却失去了兔角（tù jiǎo）。 ‘华’：普贤（Pǔxián）的万行（wàn xíng），功德如同花朵般繁荣。 ‘华’：赞叹上真（shàng zhēn）流行广大，下启契合果深因。 ‘万蕊千葩’：三千威仪（sānqiān wēiyí），八万细行（bā wàn xì xíng）。 ‘香远布天涯’：真流行遍满三千世界（sānqiān shìjiè），实在的愿香腾百万州。 ‘居文殊地向普贤家’：行因解生似地，能证极果如家。 ‘昔日五茎施徒劳记释迦’：查考《本行经》（Běnxíng jīng）记载，佛在第二阿僧祇劫（ā sēng qí jié）修行时，当时有个城市名叫莲花（Liánhuā），城中有个国王名叫降怨（Xiángyuàn）。那个国家有位大菩萨名叫然灯（Rándēng），出家成佛时，降怨王虔诚地迎接并供养然灯佛。国王命令城外十二由旬（yóuxún）禁止售卖各种花，国王亲自购买来供养如来。那个国家雪山（Xuěshān）有位梵志仙人（fànzhì xiānrén）名叫珍