English
English version Sheng Yao (Glorious Radiance) Quickly go to that place, like a bee gathering soft fragrance. Kyo-kan-batsu (Qiaohuanbo, a name) possesses great supernatural powers; wherever he stays is superior. Righteously uphold the Buddha's teachings, propagate the Buddha's true meaning. Maha-Kasyapa (Great Kasyapa, one of the Buddha's ten great disciples) and others have sent me to inform you: Here, monastic affairs are to be undertaken; please come quickly to the appointed time. Thereupon, the worthy Anuruddha (one of the Buddha's ten great disciples). Having received this command from the assembly of Arhats (those who have attained the state of Arhat), he leaped forth like a Garuda (a mythical bird) from the dragon palace, and in the blink of an eye, he arrived at Kyo-kan-batsu's place. He bowed his head, paid respects, exchanged greetings, and then spoke this verse: Silent and good is the nature, delighting in samadhi (meditative absorption), extinguishing afflictions, and taming the mind. The will is pure, Kasyapa is pure, and the other venerable ones are all at ease. Gathering together is for undertaking monastic affairs, most able to promote the Buddha's immeasurable merits. For this reason, I have been commanded to come and see all the venerable ones. Thereupon, the worthy Kyo-kan-batsu. Hearing Anuruddha's words, he was momentarily filled with concern and said to Anuruddha: 'Virtuous Anuruddha, has there been any strife or contention among the Sangha (monastic community)? Has the Dharma (Buddhist teachings) taught by the Ten Powers (Tathagata's Ten Powers) been disturbed by heretics and other paths? Do those heretics, like startled deer, desire to destroy the Buddha's Dharma? Do they, like fireflies, desire to obstruct the sun's radiance? Are there those who, with impure minds, wear the robes of Sramanas (Buddhist monks), lacking the virtues of Brahmins (ancient Indian priestly class), yet consider themselves pure? Furthermore, virtuous Anuruddha, you should tell me, the Buddha's teachings to the Bhikkhus (monks), now you say that Kasyapa and the other Bhikkhus will have great sorrow. After the Lokajyestha (World Honored One, an epithet of the Buddha) entered Parinirvana (the Buddha's passing), is wisdom still being expounded? The treasures of the world no longer appear, and heretical teachings disturb the true Dharma. The Dharmaraja (Dharma King, a king who rules the world with Dharma) of the Ten Powers, being so free and extraordinary, suddenly disappears; will there be great sorrow? He who pacifies all, protects all beings, the still and unmoving sun of the Buddha, has it fallen? The Buddha is likened to moonlight; is it hindered or obscured? The meaning of enlightenment from the Bodhi Tree (the tree under which the Buddha attained enlightenment), the flowers that bloom, the flourishing goodness, and the fruits of the Sramanas, do they return to impermanence? Has the great lamp of the world been extinguished by the impermanent wind? Has the impermanent water extinguished the Buddha's fire? Are there foolish disciples who argue and disturb the Buddha's teachings, pursuing the meaning of the Dharmacakra (Wheel of Dharma, the Buddha's teachings) and not returning it? Without the Buddha's moon shining, has the light been exhausted? Has the Asura (a type of deity) obscured the great light?' At that time, the worthy Anuruddha said: 'Yes, Kyo-kan.' --------------------------------------------------------------------------------
Chinese
钵佛船已坏慧山已崩。诸持法之等亦欲灭度越彼世间桥桓钵曰。恶人得无合斗变诤。云何于世间得闻正法于是而寂。谓不那曰。以为拔要余在无要。离如来光世间无复威神之耀。当往何求即时颂曰。 世间以为空 无佛无所乐 阎浮利何索 便于是灭度 于是贤者桥桓钵。取钵衣服与不那曰。以奉圣众宣我声曰。一切众贤者。悉愿忍以于善哉义尊之无放逸。贤者桥桓钵说是以竟便而灭度。灭度已从身出火还自阇维。如大积薪燃炬矣。阇维以竟。便于空中于四流泉来下灌身。水清且凉。其色如水精琉璃之色。彼流水自然有声而说颂曰。 第一流水曰。 智慧住生死 不当信浮云 无常坏金刚 佛山王已崩 第二流水曰。 所有常动摇 用畏勤苦害 不自在舍己 佛叹灭度安 第三流水曰。 如是无放逸 所作成其身 无数恼害扰 如燃灯疾灭 第四流水曰。 众中最有胜 当为稽首礼 尊者桥桓钵 至于般泥曰 乐从佛十力 愿随而灭度 譬如六牙象 其子慕逐母 于彼稽首礼 一切贤圣众 唯愿尊上僧 原我之所咎 于是贤者桥桓钵灭度之后。贤者不那便取衣钵。如弹指顷即时来还。以奉众僧次第礼竟。 现代汉语译本 ‘钵佛船已坏，慧山已崩。诸持法之等亦欲灭度。越彼世间桥桓钵（Khallata，人名）曰：恶人得无合斗变诤，云何于世间得闻正法于是而寂？’ 谓不那（Anuvrata，人名）曰：‘以为拔要余在无要，离如来光，世间无复威神之耀，当往何求？’即时颂曰： ‘世间以为空，无佛无所乐，阎浮利（Jambudvipa，南赡部洲）何索，便于是灭度。’ 于是贤者桥桓钵，取钵衣服与不那曰：‘以奉圣众，宣我声曰：一切众贤者，悉愿忍以于善哉义尊之无放逸。’贤者桥桓钵说是以竟，便而灭度。灭度已，从身出火还自阇维（Javeti，焚烧）。如大积薪燃炬矣。阇维以竟，便于空中于四流泉来下灌身，水清且凉，其色如水精琉璃之色。彼流水自然有声而说颂曰： 第一流水曰： ‘智慧住生死，不当信浮云，无常坏金刚，佛山王已崩。’ 第二流水曰： ‘所有常动摇，用畏勤苦害，不自在舍己，佛叹灭度安。’ 第三流水曰： ‘如是无放逸，所作成其身，无数恼害扰，如燃灯疾灭。’ 第四流水曰： ‘众中最有胜，当为稽首礼，尊者桥桓钵，至于般泥曰（Parinirvana，完全的涅槃），乐从佛十力（Dasabala，佛的十种力量），愿随而灭度，譬如六牙象，其子慕逐母，于彼稽首礼，一切贤圣众，唯愿尊上僧，原我之所咎。’ 于是贤者桥桓钵灭度之后，贤者不那便取衣钵，如弹指顷即时来还，以奉众僧次第礼竟。
English
English version 'The Buddha's alms-bowl-boat is broken, the mountain of wisdom has collapsed. Those who uphold the Dharma also wish to enter Parinirvana (complete Nirvana). Khallata (name of a person) said, 'Evil people are bound to fight and quarrel. How can one hear the true Dharma in the world and then be silent?'' Anuvrata (name of a person) said, 'Thinking that what is essential has been taken away, what is inessential remains. Without the light of the Tathagata, the world has no more majestic and divine radiance. Where should we go to seek it?' Immediately he spoke in verse: 'The world is considered empty, without the Buddha there is no joy, what is there to seek in Jambudvipa (the continent of Jambu)? Then he entered Parinirvana.' Then the worthy Khallata took his alms-bowl and robes and gave them to Anuvrata, saying, 'Offer these to the Sangha (community of monks), and proclaim my words: May all the worthy ones be patient and diligent in the noble meaning of non-negligence.' After the worthy Khallata finished speaking, he entered Parinirvana. After entering Parinirvana, fire came out of his body and cremated (Javeti) itself, like a large pile of firewood burning. After the cremation, four streams of water came down from the sky and poured over his body, the water was clear and cool, its color like crystal and lapis lazuli. The flowing water naturally had a sound and spoke in verse: The first stream of water said: 'Wisdom dwells in Samsara (cycle of rebirth), one should not trust fleeting clouds, impermanence destroys even diamonds, the king of the Buddha-mountain has collapsed.' The second stream of water said: 'All is constantly moving and shaking, use fear and diligence to overcome suffering, not being self-possessed, abandoning oneself, the Buddha praised the peace of Parinirvana.' The third stream of water said: 'Thus, with non-negligence, one perfects one's body, countless troubles and disturbances, like a burning lamp quickly extinguished.' The fourth stream of water said: 'The most excellent among the assembly, one should bow and pay homage, the venerable Khallata, has reached Parinirvana, delighting in following the ten powers of the Buddha (Dasabala), wishing to follow and enter Parinirvana, like a six-tusked elephant, whose offspring long to follow their mother, to them I bow and pay homage, all the worthy and holy assembly, may the venerable Sangha forgive my faults.' After the worthy Khallata entered Parinirvana, the worthy Anuvrata took the robes and alms-bowl, and in the snap of a finger, immediately returned, offering them to the Sangha and paying respects in order. -------------------------------------------------------------------------------- 便说颂曰。 人中之最尊 大哀而寂然 桥桓钵闻之 应时便灭度 于彼稽首礼 一切贤圣众 唯愿尊上僧 原我之所咎
Chinese
说是以后便自灭度。于时一切众僧。皆计非常须臾。思惟正经戒律诸法之解。即悉赴会比丘僧。尔时贤者大迦叶告阿那律曰。仁者且观是众会中。谁有淫怒痴缚结未解恩爱阴盖。须学戒辨凡夫聚会也。时阿那律察坐讫白大迦叶。有比丘名阿难。世尊侍者方当学成彼来会此。于是贤者大迦叶。谓贤者阿难。汝且起去。我等不与卿共结经要。阿难报曰。愿尊者大迦叶欢悦我不缺戒。亦无邪见亦不坏业。亦不失行亦不犯众。迦叶报曰。唯且阿难卿侍如来亲近。上尊无有缺戒何足为怪。又仁谓言。我无所犯。起取证舍勒来。我当计卿前后过罪。于是大迦叶适起此心。三千世界六反震动。百千天人住于虚空举声称。怨哉此大迦叶。何以出辞乃尔。于时贤者迦叶谓阿难言。仁者云何谓无所犯。何故从佛求令女人出家为沙门。阿难报曰。唯大迦叶。世尊母终时。摩诃摩耶瞿昙弥。勤苦养育躬奉世尊。为菩萨时乳哺令长。欲报其恩故求令作沙门。愍念亲族欲令得度。是故求佛令作沙门。又闻过去诸佛平等觉有四辈众。我念世尊法教之化得无减少故。从佛求使作沙门。尊者迦叶曰。唯阿难是 现代汉语译本： 于是（他说）说了这首偈颂： 人中最尊贵者，以大慈悲之心寂然涅槃。 桥桓钵（不知道具体指代什么）听闻此事，应时便入灭。 我对他们稽首礼拜，以及一切贤圣众。 唯愿尊贵的上座僧侣，原谅我所犯的过错。 说完这些之后，他自己便入灭了。当时，所有的僧人都感到世事无常，须臾之间，思惟着正经、戒律以及诸法的解释。于是，所有的比丘僧都聚集在一起。当时，贤者大迦叶（Mahākāśyapa，佛陀十大弟子之一，以头陀行著称）告诉阿那律（Anuruddha，佛陀十大弟子之一，以天眼第一著称）说：‘仁者，请观察这大众之中，谁还有淫欲、嗔怒、愚痴的束缚未解开，还有恩爱和阴盖（五盖之一，指昏沉睡眠）的障碍，需要学习戒律，辨别凡夫的聚会？’ 当时，阿那律观察座位完毕后，禀告大迦叶说：‘有一位比丘名叫阿难（Ānanda，佛陀十大弟子之一，以多闻第一著称），是世尊的侍者，正当学习成就之时，他将会来到这里。’于是，贤者大迦叶对贤者阿难说：‘你暂且离开吧，我们不与你共同结集经藏。’ 阿难回答说：‘愿尊者大迦叶欢喜，我没有缺犯戒律，也没有邪见，也没有破坏（他人）的功业，也没有失去（修行的）行为，也没有冒犯大众。’ 迦叶回答说：‘是的，阿难，你侍奉如来，亲近上尊，没有缺犯戒律，这有什么奇怪的呢？而且仁者你说，你没有什么过犯，去取证舍勒（不知道具体指代什么）来，我将计算你前后的过错。’ 于是，大迦叶刚一生起这个念头，三千大千世界便六次震动，百千天人住在虚空中，举声称怨说：‘怨恨啊，这个大迦叶，为什么说出这样的话呢？’ 当时，贤者迦叶对阿难说：‘仁者，你为什么说没有过犯？为什么从佛陀那里请求允许女人出家为沙门？’ 阿难回答说：‘是的，大迦叶，世尊的母亲去世时，摩诃摩耶瞿昙弥（Mahā-Māyā-Gotamī，佛陀的姨母，也是佛教中第一位比丘尼），勤苦养育，亲自奉养世尊，在世尊还是菩萨的时候，用乳汁哺育他长大，为了报答她的恩情，所以请求让她做沙门。怜悯亲族，想要让他们得到解脱，所以请求佛陀让她做沙门。又听说过去诸佛平等觉都有四辈弟子（比丘、比丘尼、优婆塞、优婆夷），我念及世尊的法教教化，恐怕有所减少，所以从佛陀那里请求允许女人做沙门。’ 尊者迦叶说：‘是的，阿难，是这样。’