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大正藏第 49 册 No. 2027 迦叶结经 No. 2027 迦叶结经 后汉安息三藏安世高译 闻如是一时世尊灭度未久。诸罗汉等悉会共议。未集经藏法律诸议。各心念言。吾等所作已办。越尘劳山枯竭爱河。一切智日佛。天中天眼忽不见。吾等患厌载摄是身。今欲般泥洹即说偈曰。 以度愚人渊 恩爱海难越 破坏俗朽老 及生死之轮 见诸种众着 身如蛇蚖箧 我等当灭度 意净如灯灭 于是无数千阿罗汉等。各自从意所好。山岩流河泉源深岸之中。于彼灭度尽其恩爱。如灯忽灭。时无数千阿罗汉等悉般泥洹。天住虚空白大迦叶。今真人等以灭度安。于是天人即说颂曰。 宣尊之音声 其久心无碍 今是为已逝 佛者消垢安 如应众导首 以为定离慧 忽愚痴窈冥 法德光不见 尊者迦叶闻是言已。心自念言。快哉天人说。此世间不久当复窈冥。此当云何。即自念言便以解了。今摄结义当集经律。诸法化要用哀愍故安隐世间。何以故。世尊从无数劫作行。积功累德勤苦难量。欲安世间集是法律律以救摄。于是奉护佛法所化未灭度顷。当共合集摄护法化。于是贤者大迦叶等。会比丘僧便告言曰。阿那律等能仁。无 现代汉语译本 《迦叶结经》 后汉安息三藏安世高译 如是我闻，一时世尊涅槃不久，诸阿罗汉等全部集会共同商议，尚未集结经藏和法律等事宜。各自心中想念：‘我们所应做的事情已经办完，超越了尘劳之山，枯竭了爱欲之河。一切智的太阳，天中之天眼，忽然不见了。我们厌患背负这个身体，现在想要入般涅槃。’即说偈颂： ‘已度过愚人的深渊，恩爱之海难以超越，破坏了世俗的衰朽老死，以及生死之轮。见到各种众生执着于身体，如同蛇藏身于竹篓。我们应当灭度，意念清净如灯火熄灭。’ 于是，无数千阿罗汉等，各自随心所好，在山岩、河流、泉源、深岸之中，在那里灭度，断尽恩爱，如灯火忽然熄灭。当时无数千阿罗汉等都入般涅槃。天人在虚空中居住，大迦叶（Mahākāśyapa）心想：‘现在这些真人已经灭度安息了。’于是天人即说颂曰： ‘宣扬尊者的音声，长久以来心中没有障碍，现在已经逝去了，佛陀是消除垢染而得安宁。如应引导众生的首领，以禅定、离欲和智慧为根本。忽然愚痴黑暗，佛法的光明看不见了。’ 尊者迦叶（Kāśyapa）听了这些话后，心中想：‘好啊，天人说得对。这个世间不久将要再次陷入黑暗。这该怎么办呢？’随即心中了然，现在应当收集整理经义，集结经律，将佛法的教化要义，用慈悲心来安定世间。为什么呢？世尊从无数劫以来修行，积累功德，勤苦难量，想要安定世间，集结这些法律来救护摄受。因此，在奉行守护佛法，佛陀的教化尚未灭尽之前，应当共同合集，摄护佛法教化。于是贤者大迦叶（Mahākāśyapa）等，召集比丘僧众，便告诫说：‘阿那律（Aniruddha）等有能力的人，不要……’
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English version 《Kāśyapa Saṃgīti Sūtra》 Translated by An Shih-kao, a Tripiṭaka master from Parthia during the Later Han Dynasty Thus have I heard. At one time, not long after the Parinirvana of the World-Honored One, all the Arhats gathered together to discuss matters, as the collection of the Sutra Pitaka and the Vinaya Pitaka had not yet been completed. Each of them thought in their hearts: ‘We have accomplished what needed to be done, transcended the mountain of defilements, and dried up the river of craving. The sun of all-knowing wisdom, the eye of the Teacher of Gods and Humans, has suddenly disappeared. We are weary of carrying this body and now wish to enter Parinirvana.’ Then they spoke the following verses: ‘We have crossed the abyss of fools, the ocean of love is difficult to overcome, we have destroyed the decay of the mundane world, old age, death, and the wheel of Samsara. Seeing all kinds of beings attached to the body, like a snake hiding in a basket. We should enter Nirvana, with minds as pure as a lamp extinguished.’ Thereupon, countless thousands of Arhats, each according to their own inclination, in mountain caves, rivers, springs, and deep shores, entered Nirvana, extinguishing all their attachments, like a lamp suddenly going out. At that time, countless thousands of Arhats entered Parinirvana. The Devas dwelling in the empty sky, Mahākāśyapa thought: ‘Now these true beings have entered Nirvana and are at peace.’ Then the Devas spoke the following verses: ‘The voice of the Honored One, proclaiming for so long without hindrance in the heart, has now passed away. The Buddha is at peace, having eliminated defilements. The leader who guides beings as he should, with meditation, detachment, and wisdom as the foundation. Suddenly, there is ignorance and darkness, and the light of the Dharma is not seen.’ When the Venerable Kāśyapa heard these words, he thought in his heart: ‘Excellent, the Devas speak truly. This world will soon fall into darkness again. What should be done?’ Immediately, he understood that he should now collect and compile the meaning of the Sutras, gather the Sutra Pitaka and the Vinaya Pitaka, and use compassion to bring peace to the world through the essential teachings of the Dharma. Why? Because the World-Honored One practiced for countless kalpas, accumulated merit, and endured immeasurable hardships, desiring to bring peace to the world and collect these laws to protect and embrace it. Therefore, while upholding and protecting the Dharma, and before the Buddha's teachings have disappeared, we should gather together and protect the Dharma teachings. Then the wise Mahākāśyapa gathered the Sangha of Bhikkhus and admonished them, saying: ‘Aniruddha and other capable ones, do not...’ --------------------------------------------------------------------------------
Chinese
常金刚山坏。佛胜日冥。非常之闇蔽。能仁光非常之日空竭佛海。非常之火烧一切智。今正是时。常护世间念父功德。当立父事称誉父教。所作使成于是颂曰。 未结无上义 不当舍灭度 且安佛之子 须集众经卷 于是众比丘僧适说是已。尊者迦叶五百罗汉。欲合集结正法律义。便诣罗阅祇聚会岁腊。尔时贤者阿难亦具岁腊。其诸耆年心念如是。此阿难者世尊之弟。又常亲侍闻。持大智解一切法。尔时圣众即便叹曰。 于是和顺众 奉佛教如掌 十力所称誉 所言净持慧 于是七月十五日。新岁已竟。便集经卷法律诸藏。五百罗汉悉俱聚会。耆年大迦叶告贤者阿那律。卿观世间谁离十力。如来弟子众僧。何所罗汉所作已办而不来会乎。于是阿那律即以天眼察视世间。报曰。仁者大迦叶。有耆年名曰桥桓钵。在尸利天宫。而作新岁彼不来会。唯大迦叶当遣僧使请呼至此。尔时众中有幼者。新受大戒三年比丘。比丘字不那。三垢已断逮三达智。晓三岁经获于三明。不着三界犹得自在。于彼大迦叶告众僧曰。年少比丘子汝能为众僧使乎。时贤者不那起住叉手。受如尊教辄能行耳。大迦叶曰。善哉善哉。比丘。贤圣众中有是年幼比丘甚为佳矣。说是则已颂曰。 尸利若干种 众花光 现代汉语译本： 常金刚山（Vajra Mountain，比喻坚固不坏的佛法）将要崩坏，佛胜日（Buddha's Victorious Sun，比喻佛陀的智慧之光）也将隐没，无边的黑暗即将遮蔽一切。能仁（Śākyamuni，佛陀的称号）的光芒，如同太阳般将要耗尽佛海（Buddha's Ocean，比喻佛陀的无边智慧），无常之火将要焚烧一切智慧。现在正是时候，要常常守护世间，铭记佛父的功德，应当树立佛父的事业，称扬佛父的教诲，所作所为都要成就。因此作颂说： ‘未完成无上正义，不应当舍弃灭度。暂且安顿佛陀的子嗣，必须收集众多的经卷。’ 于是众比丘僧侣说完这些话后，尊者迦叶（Mahākāśyapa）与五百罗汉，想要共同结集正法律义，便前往罗阅祇（Rājagṛha）聚会过腊（Vassa，雨季安居）。当时贤者阿难（Ānanda）也已过腊。那些耆宿长老心中想：这位阿难是世尊的弟弟，又常常亲近侍奉，听闻佛法，具有大智慧，通达理解一切法。当时圣众便赞叹说： ‘如此和顺的僧众，奉持佛陀的教诲如掌中之物。十力（Tathāgata-bala，如来的十种力量）所称赞，所说之言清净，持戒精严，智慧深远。’ 于是在七月十五日，新岁（Vassa，雨季安居）已经结束，便开始收集经卷、法律和各种藏经。五百罗汉全部聚集在一起。耆宿大迦叶告诉贤者阿那律（Aniruddha）：‘你观察世间，谁离开了十力如来的弟子僧众？哪位罗汉已经完成应做之事而没有前来参加集会？’于是阿那律立即用天眼观察世间，回报说：‘仁者大迦叶，有一位耆宿名叫桥桓钵（Gavampati），在尸利天宫（Śrīdeva-bhavaṇa）过新岁，他没有前来参加集会。只有大迦叶您派遣僧使去请他到这里来。’当时众僧中有一位年轻的比丘，新受大戒三年，比丘名叫不那（Pūrṇa），已经断除三垢（贪嗔痴），获得三达智（Trividya），通晓三岁经（过去、现在、未来三世的经典），获得三明（Tisso vijjā，宿命明、天眼明、漏尽明），不执着于三界（欲界、色界、无色界），已经得到自在。于是大迦叶告诉众僧说：‘年轻的比丘，你能够为众僧担任使者吗？’当时贤者不那起立，合掌，接受尊者的教诲，表示能够前往。大迦叶说：‘善哉善哉，比丘。贤圣众中有这样年轻的比丘，真是太好了。’说完这些话后，作颂说： ‘尸利天宫有各种，众多的花朵光彩夺目。’
English
English version: The constant Vajra Mountain (Vajra Mountain, a metaphor for the indestructible Dharma) is about to collapse, and the Buddha's Victorious Sun (Buddha's Victorious Sun, a metaphor for the Buddha's wisdom light) will also be obscured, and boundless darkness is about to cover everything. The light of Śākyamuni (Śākyamuni, the Buddha's title), like the sun, is about to exhaust the Buddha's Ocean (Buddha's Ocean, a metaphor for the Buddha's boundless wisdom), and the fire of impermanence is about to burn all wisdom. Now is the time to constantly protect the world, remember the merits of the Buddha-father, establish the Buddha-father's cause, praise the Buddha-father's teachings, and accomplish everything that is done. Therefore, a verse is made: 'Without completing the supreme righteousness, one should not abandon extinction. Let the Buddha's sons be settled for now, and the many scriptures must be collected.' Then, after the assembly of monks had spoken these words, the Venerable Mahākāśyapa (Mahākāśyapa) and five hundred Arhats, wanting to jointly compile the correct legal meanings, went to Rājagṛha (Rājagṛha) to gather for the Vassa (Vassa, rainy season retreat). At that time, the worthy Ānanda (Ānanda) had also completed the Vassa. Those elders thought in their hearts: This Ānanda is the Buddha's brother, and he often attends and listens to the Dharma, has great wisdom, and understands all Dharmas. At that time, the holy assembly praised: 'Such a harmonious assembly, holding the Buddha's teachings in their palms. Praised by the Ten Powers (Tathāgata-bala, the ten powers of the Tathagata), their words are pure, their precepts are strictly observed, and their wisdom is profound.' Then, on the fifteenth day of the seventh month, the new year (Vassa, rainy season retreat) had ended, and they began to collect scriptures, laws, and various collections of scriptures. Five hundred Arhats all gathered together. The elder Mahākāśyapa told the worthy Aniruddha (Aniruddha): 'Observe the world, who has left the assembly of disciples of the Ten-Powered Tathagata? Which Arhat has completed what should be done and has not come to attend the assembly?' Then Aniruddha immediately observed the world with his heavenly eye and reported: 'Benevolent Mahākāśyapa, there is an elder named Gavampati (Gavampati) who is spending the new year in Śrīdeva-bhavaṇa (Śrīdeva-bhavaṇa), and he has not come to attend the assembly. Only you, Mahākāśyapa, should send a monastic envoy to invite him here.' At that time, among the assembly of monks, there was a young monk who had newly received the great precepts for three years, and the monk's name was Pūrṇa (Pūrṇa), who had already cut off the three poisons (greed, hatred, and delusion), obtained the three knowledges (Trividya), understood the scriptures of the three ages (past, present, and future), obtained the three insights (Tisso vijjā, knowledge of past lives, knowledge of the divine eye, knowledge of the extinction of outflows), was not attached to the three realms (desire realm, form realm, formless realm), and had already attained freedom. Then Mahākāśyapa told the assembly of monks: 'Young monk, can you serve as an envoy for the assembly of monks?' At that time, the worthy Pūrṇa stood up, put his palms together, accepted the Venerable's teachings, and indicated that he could go. Mahākāśyapa said: 'Excellent, excellent, monk. It is wonderful to have such a young monk in the assembly of the worthy and holy.' After saying these words, he made a verse: 'Śrīdeva-bhavaṇa has various kinds, many flowers are dazzling.' -------------------------------------------------------------------------------- 盛耀 疾速往到彼 如蜂采软香 桥桓钵神通 所止而有胜 如理承众教 宣化如是意 大迦叶之等 众僧遣吾告 于此兴僧事 速来至于期
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于是贤者不那。从众罗汉受是命已。譬如金翅鸟跃出龙宫。如人眴顷到桥桓钵所。稽首礼足谈语问讯。便说颂曰。 寂然善哉性 乐定灭调顺 志净迦叶净 及余尊自在 合会有僧事 最兴佛无量 彼因欲命具 来下见众胜 于是贤者桥桓钵。闻不那言一时心念谓不那曰。仁者不那。有比丘僧得无斗变诤讼之事。十力所转法轮之教。众邪异道无乱之乎。外道畜生如惊鹿辈。得无欲以坏于佛法邪。党得无以萤火之明欲障日之光耀乎。得无以非寂志见沙门像。无梵志行自谓清净。又不那仁者当说。佛告比丘众教而卿反谓迦叶之等比丘之众将无大哀。世尊般泥洹将无演慧。世珍不见异道。挠乱正法之教。傥无十力转法轮王自在非常。忽而不见将无大哀。安隐一切救护众生。寂而不起佛日不没乎。佛喻月光得无挂碍有覆蔽。将无道树觉意生花兴盛之好。沙门果实归于无常。世间大灯得无非常风灭之耶。得无非常水灭于佛火。傥无愚痴子诤乱佛教。将法轮义追返不还。无佛月耀光明为尽。将阿须轮障大光明。尔时贤者不那曰。唯桥桓 现代汉语译本 盛耀 急速前往那里，像蜜蜂采撷柔软的花香。 桥桓钵（Kyo-kan-batsu，人名）神通广大，所到的地方都殊胜。 如理奉行佛陀的教诲，宣扬佛陀的真意。 大迦叶（Maha-Kasyapa，佛陀十大弟子之一）等人，派遣我来告知您： 这里要兴办僧事，请您尽快前来赴约。 于是，贤者不那（Anuruddha，佛陀十大弟子之一）。从众罗汉（Arhat，已证得阿罗汉果位的修行者）接受了这个使命后，就像金翅鸟从龙宫跃出，又像人眨眼之间就到了桥桓钵（Kyo-kan-batsu）那里。稽首礼拜，问候致意，然后说了这首偈语： 寂静真好，本性善良，乐于禅定，灭除烦恼，调伏身心。 心志清净，迦叶（Kasyapa）清净，以及其他尊者都自在。 大家集合是为了兴办僧事，最能弘扬佛陀无量的功德。 因为这个缘故，我奉命前来，拜见各位尊者。 于是，贤者桥桓钵（Kyo-kan-batsu）。听到不那（Anuruddha）的话，一时心生忧虑，对不那（Anuruddha）说：‘仁者不那（Anuruddha），比丘僧团中是否发生了争斗变故？十力（Tathagata's Ten Powers，如来十力）所转的法轮（Dharmacakra，佛法）教义，是否被邪魔外道扰乱？那些外道畜生，像受惊的鹿一样，是否想要破坏佛法？他们是否像萤火虫一样，想要阻挡太阳的光芒？是否有人以不寂静的心志，穿着沙门（Sramana，出家修行者）的服装，没有婆罗门（Brahmin，古印度祭司阶层）的德行，却自认为清净？还有，不那（Anuruddha）仁者，你应该告诉我，佛陀教导比丘的教诲，现在你们反而说迦叶（Kasyapa）等比丘们将有大哀。世尊（Lokajyestha，佛陀的尊称）般涅槃（Parinirvana，佛陀的圆寂）后，是否演慧？世间的珍宝不再显现，异端邪说扰乱正法教义。十力（Tathagata's Ten Powers）转法轮王（Dharmaraja，以佛法统治世界的君王）自在非常，忽然不见，将有大哀。安稳一切，救护众生，寂静而不动摇的佛日是否已经陨落？佛陀比喻为月光，是否被挂碍和遮蔽？道树（Bodhi Tree，菩提树）觉悟的意义，生出花朵，兴盛的美好，沙门（Sramana）的果实是否归于无常？世间的大灯是否被无常的风熄灭了？是否无常的水熄灭了佛陀的火焰？是否愚痴的弟子们争论扰乱佛教，将法轮（Dharmacakra）的意义追回而不返还？没有佛陀的月亮照耀，光明是否已经耗尽？阿修罗（Asura，一种神道生物）是否遮蔽了大光明？’ 这时，贤者不那（Anuruddha）说：‘是的，桥桓（Kyo-kan）。’