Chinese
大正藏第 46 册 No. 1947 释迦如来涅槃礼赞文 No. 1947 释迦如来涅槃礼赞文序 宋霅溪沙门仁岳撰 儒家流有终身之忧者。考妣远日之谓也。释氏子岂不然乎。彼所以思生我劬劳之亲。此所以怀度我慈悲之父。其德罔极其孝攸同。观夫叔世出家之徒。具沙门之形。禀释迦之姓。至佛涅槃日。不能斋庄致礼者众矣。予窃伤之。尝读涅槃后分。如来灭后。梵释天众大龟氏等。莫不皆以偈颂为之哀叹。又僧祇律。令涅槃日称扬佛德。于是追述化迹辄成赞辞。凡十四章章八句。初十章赞佛。次一章赞法。后三章赞僧。其诸方轨亦备行用。所冀吾众于二月十五日。严事经像精设供养。命声德者唱之。以展必哀之诚矣。昔孤山中庸子有涅槃八德赞。盖仿于傅徽白衣观音礼而作也。以为吴蜀音韵硕异。故江浙间多不行焉。今拟天竺法师赞智者文撰之。非苟好异务在生善。知我者且无以色声求佛。邪道为让哉。 释迦如来涅槃礼赞文(天台智者大师斋忌礼赞文同) (初入道场普礼三拜焚香互跪首者唱云)。 恭以。能仁应世寂默证真。廓千界以居尊。抚四生而为子。形随物现。元同非相之身。教逐机兴。讵异无言之道。爰自法轮载转。化迹弥隆。半字 初谈。譬击蒙而靡倦。百金后寄。犹赎命以惟勤。普令烦恼之俦。安住如来之藏。四心告满三德云归。所谓不令一人独得灭度。皆以如来灭度而灭度之。是故入于涅槃不可得而思议。我等鹤林既远痛失于前缘。像法犹存忝遵于遗训。今值中春之日。缅怀北首之仪涧藻溪苹。聊展荐羞之礼。巴歈俚咏。少陈哀叹之诚。惟愿洪慈俯回昭鉴(至此总礼一拜晨朝必须致请。余时存略。请者一位三唱)。 一心奉请涅槃教主堪忍世尊释迦文佛。 惟愿降临道场受我供养。 一心奉请涅槃会上所说法门修多罗藏。 惟愿降临道场受我供养。 一心奉请涅槃会上所集圣贤菩萨僧众。 惟愿降临道场受我供养。 一心奉请涅槃会上所集圣贤缘觉僧众。 惟愿降临道场受我供养。 一心奉请涅槃会上所集圣贤声闻僧众。 惟愿降临道场受我供养。 (叹佛偈依经中迦叶菩萨所说叹后宣疏或随意陈白)。 怜悯世间大医王 身及智慧俱寂静 无我法中有真我 是我顶礼无上尊 (向下礼赞凡唱一身至释迦字和之礼毕起立唱赞)。 一心顶礼涅槃教主堪忍世尊现声光集众时身释迦文佛。 吉河坚树生初日 灵耀仙 现代汉语译本： 最初的谈论，就像敲击蒙昧之人一样不知疲倦。即使花费百金来赎回性命，也仍然非常勤奋。普遍地让所有充满烦恼的人，安住在如来之藏（Tathagatagarbha，如来所证悟的清净法身）。四心（慈悲喜舍四无量心）圆满，三德（法身、般若、解脱）归依。这就是所谓的不让任何一个人独自获得灭度（Nirvana，涅槃），而是都以如来的灭度而灭度。因此，进入涅槃是不可思议的。我们这些在鹤林（Kushinagar，佛陀涅槃之地）远离的人，深切地悲痛失去了以前的因缘。像法（佛陀灭度后，只有形象而无实证的时期）虽然还存在，我们仍然恭敬地遵循佛陀的遗训。现在正值仲春时节，遥想佛陀在北方涅槃的仪式，用涧中的水藻和溪边的苹草，略微陈设荐羞的礼仪，用巴地的歌谣和乡间的吟唱，稍微表达哀叹的诚意。只希望佛陀的洪大慈悲能够俯身回视，明察一切。（到这里总共礼拜一次，早晨必须致以诚挚的祈请，其余时间可以省略。祈请者一位，唱三遍）。 一心奉请涅槃教主，堪忍世尊释迦文佛（Sakyamuni Buddha）。 惟愿降临道场，接受我的供养。 一心奉请涅槃会上所说的法门，修多罗藏（Sutras，经藏）。 惟愿降临道场，接受我的供养。 一心奉请涅槃会上所聚集的圣贤菩萨僧众（Bodhisattva Sangha）。 惟愿降临道场，接受我的供养。 一心奉请涅槃会上所聚集的圣贤缘觉僧众（Pratyekabuddha Sangha）。 惟愿降临道场，接受我的供养。 一心奉请涅槃会上所聚集的圣贤声闻僧众（Sravaka Sangha）。 惟愿降临道场，接受我的供养。 （赞叹佛陀的偈颂，依照经中迦叶菩萨（Kasyapa Bodhisattva）所说的赞叹之后，宣读疏文，或者随意陈述表白）。 怜悯世间的大医王，身和智慧都寂静。 在无我之法中，有真我存在，这是我顶礼的无上尊。 （向下礼赞，凡是唱到‘释迦’二字时，大家一起和声礼拜，礼拜完毕后起立唱赞）。 一心顶礼涅槃教主，堪忍世尊，显现声光，聚集大众时的身释迦文佛。 吉河（Kushinagar）坚树（Sala tree）生出初升的太阳，灵光闪耀如仙境。
English
English version: The initial discussions are like tirelessly striking at the ignorant. Even spending a hundred gold pieces to redeem a life is still done with utmost diligence. Universally enabling all those filled with afflictions to abide in the Tathagatagarbha (the womb of the Tathagata, the pure Dharmakaya realized by the Tathagata). The four minds (the four immeasurable minds of loving-kindness, compassion, joy, and equanimity) are fulfilled, and the three virtues (Dharmakaya, Prajna, and liberation) are returned to. This is what is meant by not allowing a single person to attain Nirvana (extinction), but rather all attain extinction through the Nirvana of the Tathagata. Therefore, entering Nirvana is inconceivable. We, who are far from the Crane Grove (Kushinagar, the place where the Buddha entered Nirvana), deeply grieve the loss of our previous connection. Although the semblance Dharma (the period after the Buddha's passing when only the form remains without the substance) still exists, we respectfully follow the Buddha's last teachings. Now, in the middle of spring, we remember the Buddha's passing in the north, and with algae from the stream and duckweed from the brook, we offer a humble tribute. With songs from Ba and chants from the countryside, we express our sincere sorrow. We only hope that the Buddha's vast compassion will look down and clearly perceive everything. (Here, offer one full prostration. In the morning, a sincere request must be made; at other times, it can be abbreviated. One person makes the request, chanting three times). With one mind, I reverently invite the Nirvana Teacher, the Sakyamuni Buddha (Sakyamuni Buddha) of the world of endurance. May you descend upon this sacred site and accept my offerings. With one mind, I reverently invite the Dharma teachings spoken at the Nirvana Assembly, the Sutras (Sutras). May you descend upon this sacred site and accept my offerings. With one mind, I reverently invite the assembled sages and Bodhisattva Sangha (Bodhisattva Sangha) at the Nirvana Assembly. May you descend upon this sacred site and accept my offerings. With one mind, I reverently invite the assembled sages and Pratyekabuddha Sangha (Pratyekabuddha Sangha) at the Nirvana Assembly. May you descend upon this sacred site and accept my offerings. With one mind, I reverently invite the assembled sages and Sravaka Sangha (Sravaka Sangha) at the Nirvana Assembly. May you descend upon this sacred site and accept my offerings. (After praising the Buddha with verses based on those spoken by Kasyapa Bodhisattva (Kasyapa Bodhisattva) in the Sutra, read the memorial or offer a spontaneous declaration). The great physician who has compassion for the world, both body and wisdom are in stillness. In the Dharma of no-self, there is a true self; this is the unsurpassed one to whom I bow. (Prostrate downwards. Whenever the word 'Sakya' is chanted, everyone bows in unison. After the prostration, rise and chant the praise). With one mind, I bow to the Nirvana Teacher, the Sakyamuni Buddha of the world of endurance, who manifested light and sound, gathering the assembly. The Sala tree (Sala tree) in Kushinagar (Kushinagar) gives birth to the rising sun, its spiritual radiance shining like a celestial realm. -------------------------------------------------------------------------------- 音遍十方 为召群生问后疑 示言大觉归元寂 世界宝严如乐土 人身血现似奢华 天供云臻但默然 一时稽首怀忧恼 故我一心归命顶礼。
Chinese
一心顶礼涅槃教主堪忍世尊受纯陀施食时身释迦文佛。 如来久证遮那体 权现临终应供仪 能与毛端变化身 受兹华氏粳粮食 六尘虽谓空无相 五果当知结有缘 我今追远奉粢盛 愿证真常同妙义 故我一心归命顶礼。 一心顶礼涅槃教主堪忍世尊卧宝床现病时身释迦文佛。 付嘱文殊传正法 俄然背疾示众生 曲肱右胁类婴儿 收视无言如病者 郑重任听迦叶问 从容犹待世王来 再起流光烛大千 满中群苦皆消荡 故我一心归命顶礼。 一心顶礼涅槃教主堪忍世尊入月爱三昧时身释迦文佛。 大悲俯念阿阇世 随顺耆婆发善心 麑座重舒月爱光 衮衣顿觉身疮愈 归佛始知邪道误 闻经方了逆缘空 伊兰丛里出栴檀 奇哉取譬无根信 故我一心归命顶礼。 一心顶礼涅槃教主堪忍世尊示人天相好时身释迦文佛。 手祛法服舒身相 升降虚空四六回 欲入泥洹寂静门 今观紫磨庄严聚 麋躯曷报修因德 现代汉语译本 音遍十方 为召集众生，询问最后的疑惑，昭示大觉者归于寂灭的本源。 世界以珍宝庄严，宛如极乐净土，人身显现血肉之躯，看似奢华。 天人的供养如云般涌来，佛陀却默然不语，一时之间，众人稽首礼拜，心中充满忧愁烦恼。 因此，我一心归命，顶礼。 一心顶礼涅槃教主，堪忍世尊，接受纯陀（Chunda）供养食物时的释迦文佛（Sakyamuni Buddha）。 如来（Tathagata）早已证得遮那（Vairocana）之体性，权宜显现临终应供的仪态。 能够以毫毛之端变化出无数化身，接受这华氏（Malla）所供养的粳米饭食。 六尘（the six sense objects）虽然说是空无自性，五果（the five results）应当知道是因缘和合而生。 我今天追念往昔，奉献丰盛的祭品，愿能证得真常之体，同于这微妙的义理。 因此，我一心归命，顶礼。 一心顶礼涅槃教主，堪忍世尊，卧于宝床，示现病痛时的释迦文佛（Sakyamuni Buddha）。 佛陀咐嘱文殊（Manjusri）传授正法，忽然示现背部疾病，以此教化众生。 弯曲手臂，右胁而卧，如同婴儿一般，收敛视线，默默不语，如同病人一样。 郑重地听任迦叶（Kasyapa）的提问，从容地等待世王的到来。 再次放出光明，照亮整个大千世界，充满其中的种种痛苦都消散无踪。 因此，我一心归命，顶礼。 一心顶礼涅槃教主，堪忍世尊，进入月爱三昧（Candra-prabha-samadhi）时的释迦文佛（Sakyamuni Buddha）。 以大悲心俯念阿阇世王（Ajatasatru），随顺耆婆（Jivaka）启发他的善心。 在鹿座上重新舒展月爱之光，阿阇世王顿时感觉身上的疮伤痊愈。 归依佛陀，才明白过去所信奉的邪道是错误的，听闻佛经，才了解过去的逆境都是虚幻不实的。 即使在伊兰（Erandaka）丛林中也能生长出栴檀（Sandalwood），这真是不可思议，如同从无根之处生出信心。 因此，我一心归命，顶礼。 一心顶礼涅槃教主，堪忍世尊，向人天大众展示殊胜相好时的释迦文佛（Sakyamuni Buddha）。 用手掀开袈裟，舒展全身的相好光明，在虚空中上下升降四次或六次。 即将进入涅槃（Nirvana）寂静之门，如今得以瞻仰这紫磨金色的庄严之身。 即使是麋鹿之身，又怎能报答佛陀您往昔修行的功德呢？
English
English version Sound pervades the ten directions, To summon sentient beings and inquire about their final doubts, revealing that the Greatly Enlightened One returns to the source of stillness. The world is adorned with treasures, like a land of ultimate bliss; the human body appears as flesh and blood, seemingly luxurious. Offerings from gods and humans arrive like clouds, yet the Buddha remains silent; for a moment, all bow their heads, their hearts filled with sorrow and distress. Therefore, I wholeheartedly take refuge and prostrate myself in reverence. Wholeheartedly I prostrate to the Nirvana (Nirvana) Teacher, the Tolerant World-Honored One, Sakyamuni Buddha (Sakyamuni Buddha) at the time of receiving food offered by Chunda (Chunda). The Tathagata (Tathagata) has long since realized the nature of Vairocana (Vairocana), expediently manifesting the form of receiving offerings at the end of life. Able to transform countless bodies from the tip of a hair, receiving this polished rice offered by the Mallas (Malla). Although the six sense objects (the six sense objects) are said to be empty and without self-nature, the five results (the five results) should be known to arise from the union of causes and conditions. Today, I recall the past and offer abundant sacrifices, wishing to realize the true and constant nature, the same as this subtle meaning. Therefore, I wholeheartedly take refuge and prostrate myself in reverence. Wholeheartedly I prostrate to the Nirvana (Nirvana) Teacher, the Tolerant World-Honored One, Sakyamuni Buddha (Sakyamuni Buddha) at the time of lying on the jeweled bed and manifesting illness. The Buddha entrusted Manjusri (Manjusri) to transmit the Dharma, suddenly manifesting a back ailment to teach sentient beings. Bending his arm, lying on his right side like an infant, withdrawing his gaze, silently, like a sick person. Solemnly listening to Kasyapa's (Kasyapa) questions, calmly awaiting the arrival of the world king. Again emitting light, illuminating the entire great thousand world, all the sufferings within disappearing without a trace. Therefore, I wholeheartedly take refuge and prostrate myself in reverence. Wholeheartedly I prostrate to the Nirvana (Nirvana) Teacher, the Tolerant World-Honored One, Sakyamuni Buddha (Sakyamuni Buddha) at the time of entering the Candra-prabha-samadhi (Candra-prabha-samadhi). With great compassion, mindful of King Ajatasatru (Ajatasatru), following Jivaka (Jivaka) to inspire his good heart. On the deer seat, again unfolding the light of moon-love, King Ajatasatru instantly felt the sores on his body heal. Returning to the Buddha, he realized that the past heretical paths he believed in were wrong; hearing the sutras, he understood that the past adversities were illusory and unreal. Even in the Erandaka (Erandaka) forest, sandalwood (Sandalwood) can grow; this is truly inconceivable, like faith arising from rootlessness. Therefore, I wholeheartedly take refuge and prostrate myself in reverence. Wholeheartedly I prostrate to the Nirvana (Nirvana) Teacher, the Tolerant World-Honored One, Sakyamuni Buddha (Sakyamuni Buddha) at the time of showing the auspicious marks to gods and humans. With his hand lifting the Dharma robe, unfolding the auspicious light of his entire body, ascending and descending in the sky four or six times. About to enter the gate of Nirvana (Nirvana) stillness, now we can behold this body of purple-gold splendor. Even as a deer, how can we repay the merits of the Buddha's past practices? -------------------------------------------------------------------------------- 尘劫难逢出世缘 遗教殷勤嘱未来 归依三宝皆当受 故我一心归命顶礼。