- 聞如是：
一時，佛在舍衛國祇樹給孤獨園。
Thus I have heard:
One time, the Budha was staying at Anaathapindidas Ashrama in Jetavana of Shraavasti.
2. 爾時，世尊與大比丘眾五百人俱。
爾時，世尊欲詣羅閱城夏坐，舍利弗亦欲詣羅閱城夏坐，千二百五十弟子皆欲詣羅閱城夏坐，然舍利弗、目揵連夏坐竟，當取涅槃。
At that time, Bhagavaan was accompanied by a great assembly of five hundred bhikshus. Bhagavaan intended to spend the rainy season retreat in Rajagriha, as did Shaariputra and the 1,250 disciples.
However, after the retreat, Shaariputra and Maudgalyayana were to enter parinirvana.
3. 爾時，世尊將諸比丘、舍利弗、目揵連等，遊羅閱城迦蘭陀竹園，受夏坐已。
爾時，世尊告舍利弗：「今千二百五十弟子，為汝等在此夏坐，然舍利弗、目揵連比丘當取滅度。
云何，舍利弗！堪任與諸比丘說妙法乎？我今脊痛，欲小止息。」
Then Bhagavaan, together with the bhikshus including Shaariputra and Maudgalyayana, went to the Venuvana bamboo grove in Rajagriha to observe the rainy season retreat.
After settling there, Bhagavaan said to Shaariputra:
“These 1,250 disciples have gathered here for the retreat with you, though you and Maudgalyayana will soon attain final nirvana. Shaariputra, are you able to teach the wonderful Dharma to the bhikshus?
My back aches and I wish to rest briefly.”
4. 舍利弗對曰：「如是。世尊！」
Shaariputra replied: “Yes, Bhagavaan.”
5. 爾時，世尊躬襞僧迦利，右脇著地，脚脚相累，計意在明。
Then Bhagavaan folded his sanghati robe, lay down on his right side with legs resting together, and entered a state of mindful awareness until dawn.
6. 爾時，尊者舍利弗告諸比丘：「我初受戒時，以經半月，得四辯才而作證，義理具足。
我今當說之，分別其義，使汝等知，布現分別之。
諦聽！善思念之。」
Venerable Shaariputra then addressed the bhikshus: “When I first received ordination, within half a month I attained the four analytical knowledges and realized their complete meaning.
Now I shall explain this to you, analyzing its principles so you may understand. Listen attentively and reflect carefully.”
7. 諸比丘對曰：「如是。」是時，諸比丘從舍利弗受教。
The bhikshus responded: “So be it.”
At that time, the bhikshus received instruction from Shaariputra.
8. 舍利弗告曰：「何等是四辯才？
我得證者所謂義辯；我由此得證所謂法辯；我由此得證所謂應辯；我由此得證所謂自辯。
我今當廣分別其義。
若當四部之眾有狐疑者，我今現在，可問其義。
若復，諸賢！於四禪有狐疑者，若復，諸賢！於四等心有狐疑者，可問我，今當說之。
設復，諸賢！於四意斷有狐疑者，可問我義，我今當說。
四神足、四意止、四諦，有狐疑者，便來問我義，我今當說之。
今不問者，後悔無益！
我今唯有世尊、無所著、等正覺所有深法，所行眾事，亦問我義，我當說之，後勿有悔。」
Venerable Shaariputra declared:
“What are these four analytical knowledges (pratisamvid)?
- The knowledge of meaning (artha-pratisamvid) that I attained
- The knowledge of Dharma (dharma-pratisamvid) that I realized
- The knowledge of language (nirukti-pratisamvid) that I achieved
- The knowledge of ready speech (pratibhaana-pratisamvid) that I mastered
I shall now explain them in detail. If any among the fourfold assembly has doubts, you may question me now while I am present.
O virtuous ones! If you have doubts about:
- The four dhyaanas
- The four immeasurable minds (brahmavihaaras)
- The four right efforts (samyakpradhaanas)
- The four bases of psychic power (rdhipaadas)
- The four foundations of mindfulness (smrtyupasthaanas)
- The four noble truths
Come and question me now – I shall explain. If you don’t ask now, you’ll regret it later to no avail!
Now is the time to inquire about:
- The profound Dharma of the Bhagavaan, the Anaasrava (Unattached), the Samyak-Sambudha
- All matters pertaining to the practice
Ask me now – don’t regret it afterwards!”
9. 是時，尊者大目揵連到時，著衣持鉢，欲入羅閱城乞食。
是時，執杖梵志遙見目連來，各各相詣謂曰：
「此是沙門瞿曇弟子中，無有出此人上，我等盡共圍已，而取打殺。」
At that time, when Venerable Mahamaudgalyayana was ready with his robes and bowl to enter Rajagriha for alms, the staff-wielding Brahmanas saw him approaching from afar.
They gathered and said:
“This is the foremost disciple of Shramana Gautama. Let us surround and beat him to death.”
10. 是時，彼梵志便共圍捉，各以瓦石打殺而便捨去，身體無處不遍，骨肉爛盡，酷痛苦惱，不可稱計。
Then the Brahmanas surrounded him, struck him with tiles and stones until his body was completely broken, his bones and flesh utterly crushed, leaving him in unbearable agony before abandoning him.
11. 是時，大目揵連而作是念：
「此諸梵志圍我取打，骨肉爛盡，捨我而去。
我今身體無處不痛，極患疼痛，又無氣力可還至園，我今可以神足還至精舍。」
是時，目連即以神足還至精舍，到舍利弗所，在一面坐。
Maudgalyayana thought:
“These Brahmanas have shattered my body and left me. Though every part of me is in excruciating pain and I lack strength to walk back, I can use my supernatural power to return.”
Then he transported himself to the monastery and sat beside Shaariputra.
12. 是時，尊者大目揵連語舍利弗言：「此執杖梵志圍我取打，骨肉爛盡，身體疼痛，實不可堪，我今欲取般涅槃，故來辭汝。」
At that time, the Venerable Mahaamaudgalyaayana said to Shaariputra:
“These staff-wielding Brahmanas have surrounded me, beating me until my flesh and bones are crushed. My body is in unbearable pain. I now wish to attain parinirvaana, so I have come to bid you farewell.”
13. 時舍利弗言：「世尊弟子之中，神足第一，有大威力，何故不以神足而避乎？」
Shaariputra replied: “Among the Bhagavaan’s disciples, you are foremost in supernatural powers and possess great might. Why did you not avoid this with your divine abilities?”
14. 目連報言：「我本所造行極為深重，要索受報，終不可避，非是空中而受此報。然我今日身極患疼痛，故來辭汝，取般涅槃。」
Maudgalyaayana answered: “The karma I previously created was extremely grave. I must inevitably undergo this retribution—it cannot be avoided, nor is this suffering without cause. Now, my body is in unbearable agony, so I have come to take leave of you and attain parinirvaana.”
15. 舍利弗言：「諸有比丘、比丘尼修四神足，多廣演其義，若彼人意中欲住劫、過劫，乃至不滅度，何以不住而滅度乎？」
Shaariputra said: “Any bhikshu or bhikshuni who cultivates the four bases of spiritual power can extensively master their meaning.
If one wishes, they may abide for an eon or even avoid extinction. Why do you not remain instead of entering nirvaana?”
16. 目連報言：「如是，舍利弗！如來言：
『若比丘、比丘尼修四神足，欲住壽經劫者，亦可得耳。』
但如來住劫住者，我亦住耳。
但今日世尊不久當取般涅槃，眾生之類壽命極短，又我不忍見世尊取般涅槃。
然我身體極為疼痛，欲取般涅槃。」
Maudgalyaayana replied:
“So it is, Shaariputra! The Tathaagata has said:
‘If a bhikshu or bhikshuni cultivates the four bases of spiritual power, they may indeed prolong their life for an eon.’
Yet, if the Bhagavaan were to remain for an eon, I too would remain. But now, the Budha will soon attain parinirvaana, the lifespans of beings are exceedingly short, and I cannot bear to witness the Bhagavaan’s passing. Moreover, my body is in extreme pain—I wish to attain parinirvaana.”
17. 爾時，舍利弗語目連言：「汝今小停，我當先取滅度。」
是時，目連默然不對。
Then, Shaariputra said to Maudgalyaayana:
“Wait a moment—I shall attain parinirvaana first.”
At this, Maudgalyaayana remained silent and did not reply.
18. 是時，舍利弗往至世尊所，頭面禮足，在一面坐。
時，舍利弗白世尊言：「我今欲取滅度，唯願聽許。」
Thereupon, Shaariputra went to the Bhagavaan, bowed at his feet, and sat to one side. Then, Shaariputra addressed the Bhagavaan:
“I now wish to attain parinirvaana. I beseech you to grant me permission.”
19. 是時，世尊默然不對。
時舍利弗再三白世尊言：「我今正是時，欲取般涅槃。」
The Bhagavaan remained silent. Shaariputra then entreated the Bhagavaan again and again:
“Now is the time—I wish to enter parinirvaana.”
20. 是時，世尊告舍利弗：「汝今何故不住一劫，乃過一劫？」
The Bhagavaan then said to Shaariputra: “Why do you not remain for an eon, or even longer?”
21. 舍利弗白世尊言：「我躬從世尊聞，躬自承受，眾生之類受命極短，極壽不過百歲，以眾生命短，故如來壽亦短。
若當如來住壽一劫者，我當亦住壽一劫。」
Shaariputra replied to the Bhagavaan: “I have personally heard from you and firmly understood that the lifespans of beings are extremely short—none exceed a hundred years.
Because beings’ lives are brief, the Tathaagata’s lifespan is also brief. If the Tathaagata were to abide for an eon, I too would abide for an eon.”
22. 世尊告曰：
「如舍利弗言，以眾生命短，故如來壽亦短，然復此事亦不可論。
所以然者，過去久遠阿僧祇劫，有佛名善念誓願如來、至真、等正覺，出現於世。
當於爾時，人壽八萬歲，無有中夭者。
彼善念誓願如來當成佛時，即其日便化作無量佛，立無量眾生在三乘行，有在不退轉地住者；復立無量眾生在四姓家；復立無量眾生在四天王宮、艶天、兜術天、化自在天、他化自在天、梵迦夷天、欲天、色天、無色天，亦於其日，於無餘涅槃界而般涅槃。
而今舍利弗言：『以眾生壽短，故如來壽命亦短。』
云何，舍利弗！而作是說：『如來當住一劫，至一劫，我亦當住一劫，至一劫。』
然復眾生，不能知如來壽命長短。
舍利弗當知，如來有四不可思議事，非小乘所能知。
云何為四？世不可思議，眾生不可思議，龍不可思議，佛土境界不可思議。
是謂，舍利弗！有四不可思議。」
The Bhagavaan said: “As Shaariputra has said, ‘Because beings’ lifespans are short, the Tathaagata’s lifespan is also short’—yet this matter cannot be so easily concluded.
Why? In the immeasurably distant past, countless kalpas ago, there appeared in the world a Budha named ‘Shaanti–pranidhaana Tathaagata,’ the Samyak-Sambudha.
At that time, human lifespans lasted eighty thousand years, with no untimely deaths. On the very day that Shaanti-pranidhaana Tathaagata attained enlightenment, he manifested innumerable Budhas, established countless beings in the practices of the Three Vehicles, and caused some to abide in the stage of non-retrogression.
He also established countless beings in the four gotras (four classes of spiritual lineage or family lineages), as well as innumerable beings in the realms of the Catur-Maharaaja-Kayikas, Trayastrimsa Heaven, the Tusita Heaven, the Nirmaanarati Heaven, Paranirmita Vasavartin Heaven, the Brahmaa Heaven, the Kama Heavens, the Rupa Heavens, and the Arupa Heavens.
And on that very same day, he entered parinirvaana in the realm of final nirvaana without residue.
Yet now Shaariputra says, ‘Because beings’ lifespans are short, the Tathaagata’s lifespan is also short.’
How can you, Shaariputra, say, ‘If the Tathaagata were to abide for a kalpa or longer, I too would abide for a kalpa or longer’?
Beings cannot fathom the length of the Tathaagata’s lifespan. Shaariputra, you should know that the Tathaagata has four inconceivable matters, which are beyond the comprehension of those of the Shraavakayaana.
What are these four?
- The world is inconceivable,
- Sentient beings are inconceivable,
- Nagas are inconceivable, and
- the realms of Budha-lands are inconceivable.
These, Shaariputra, are the four inconceivables.”
23. 舍利弗言：「如是，世尊！有四不可思議，世界、眾生、龍宮、佛土實不可思議。
然長夜恒有此念：『釋迦文佛終不住一劫。』
又復諸天來至我所，而語我言：『釋迦文佛不久在世，年向八十，然今世尊不久當取涅槃。』
我今不堪見世尊取般涅槃。
又我躬從如來聞此語：『諸過去、當來、今現在，諸佛上足弟子先取般涅槃，然後佛取般涅槃；又最後弟子亦先取般涅槃，然後世尊不久當取滅度。』
唯願世尊聽取滅度。」
Shaariputra said: “Indeed, Bhagavaan!
There are these four inconceivables—the world, sentient beings, Naga palaces, and Budha-lands are truly inconceivable.
Yet throughout the long night [of ignorance], I have held this thought: ‘The Budha Shaakyamuni will not abide for a full kalpa.’
Moreover, devas have come to me and said: ‘The Budha Shaakyamuni will not remain long in the world—his years approach eighty, and soon the Bhagavaan will attain parinirvaana.’
I cannot bear to witness the Bhagavaan’s parinirvaana. Further, I have personally heard the Tathaagata say: ‘For all Budhas of past, future, and present—their foremost disciples attain parinirvaana first, and then the Budha attains parinirvaana.
Likewise, their last disciples attain parinirvaana first, and soon after, the Bhagavaan will attain final liberation.’ I beseech the Bhagavaan to permit me to attain parinirvaana.”
24. 世尊告曰：「今正是時。」
The Bhagavaan replied: “Now is the time.”
25. 舍利弗即住如來前坐，正身正意，繫念在前，而入初禪；
從初禪起，入二禪；從二禪起，復入三禪；
從三禪起，復入四禪；從四禪起，復入空處、識處、不用處、有想無想處，從有想無想起，入滅盡定；
從滅盡定起，入有想無想處；從有想無想起，入不用處、識處、空處；
從空處起，入第四禪；從第四禪起，入三禪；
從第三禪起，入第二禪；從第二禪起，入初禪；
從初禪起，入第二禪；從第二禪起，入第三禪；
從第三禪起，入第四禪。
時，尊者舍利弗從四禪起已，告諸比丘：「此名師子奮迅三昧。」
Then, Shaariputra sat before the Tathaagata, straightened his posture, focused his mind, and entered the first jhaana.
Emerging from the first jhaana, he entered the second jhaana. Emerging from the second jhaana, he entered the third jhaana. Emerging from the third jhaana, he entered the fourth jhaana. Emerging from the fourth jhaana, he entered the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, and the sphere of neither perception nor non-perception.
Emerging from the sphere of neither perception nor non-perception, he entered the cessation of perception and feeling.
Emerging from the cessation of perception and feeling, he re-entered the sphere of neither perception nor non-perception.
Emerging from it, he returned through the sphere of nothingness, the sphere of infinite consciousness, and the sphere of infinite space.
Emerging from the sphere of infinite space, he entered the fourth jhaana again.
Emerging from the fourth jhaana, he entered the third jhaana; from the third, the second; and from the second, the first jhaana. Then, he progressed back up through the jhaanas: from the first to the second, from the second to the third, and from the third to the fourth jhaana.
When the Venerable Shaariputra emerged from the fourth jhaana, he addressed the bhikshus: “This is called the ‘Simha-vijrmbhita Samaadhi’ (the Lion’s Roar Samaadhi).”
26. 是時，諸比丘歎未曾有：
「甚奇！甚特！尊者舍利弗入三昧，速疾乃爾。」
At that time, the bhikshus marvelled at what they had never seen before: “How extraordinary! How astonishing! The Venerable Shaariputra enters samaadhi with such swiftness!”
27. 爾時，舍利弗即從坐起，頭面禮世尊足，便退而去。
Then, Shaariputra rose from his seat, bowed at the Bhagavaan’s feet, and withdrew.
28. 當於爾時，眾多比丘從舍利弗後。
時舍利弗還顧語：「諸賢！各欲所至？」
At that moment, many bhikshus followed Shaariputra. He turned and asked, “Noble ones, where do you intend to go?”
29. 眾多比丘報曰：「我等欲得供養尊者舍利。」
The bhikshus replied, “We wish to honour the Venerable One’s relics.”
30. 舍利弗言：「止！止！諸賢！此則為供養已。
吾自有沙彌，足得供養我耳。
汝等各還所在，思惟道化，善修梵行，盡於苦際。
如來出世，甚難可遇，時時乃出，猶優曇鉢華時時乃出。
如來亦復如是，億劫乃出。
人身亦復難剋，有信成就亦復難得，欲求出家學如來法亦復難得。
一切諸行欲使不滅盡，此亦難得；滅於愛欲永盡無餘，滅盡涅槃。
今有四法本末，如來之所說。
云何為四？一切諸行無常，是謂初法本末，如來之所說。
一切諸行苦，是謂第二法本末，如來之所說。
一切諸行無我，是謂第三法本末，如來之所說。
涅槃為永寂，是謂第四法本末，如來之所說。
是謂，諸賢！四法本末，如來之所說。」
Shaariputra said: “Enough, enough, noble ones! This is already the highest offering. I have my own shramanas (novices) who will sufficiently make offerings to me. Each of you should return to your places, contemplate the Dharma, diligently cultivate the noble life, and put an end to suffering.
The appearance of a Tathaagata in the world is extremely rare—appearing only occasionally, like the udumbara flower that blooms but once in ages. So too is it with the Tathaagata, who arises only after countless kalpas.
“To obtain human birth is also difficult; to attain perfect faith is likewise rare; to renounce the world and train in the Tathaagata’s Dharma is exceedingly rare. To prevent all conditioned things from ceasing is impossible; only the complete eradication of craving leads to the cessation of nirvaana.
“Now, there are four fundamental truths proclaimed by the Tathaagata. What are the four?
- ‘All conditioned things are impermanent’—this is the first truth proclaimed by the Tathaagata.
- ‘All conditioned things are unsatisfactory (duhkha)’—this is the second truth.
- ‘All phenomena are non-self’—this is the third truth.
- ‘Nirvaana is perfect peace’—this is the fourth truth proclaimed by the Tathaagata.
“These, noble ones, are the four fundamental truths taught by the Tathaagata.”
31. 爾時，諸比丘咸共墮淚：「今舍利弗滅度，何速乃爾。」
At that time, all the bhikshus shed tears, lamenting: “How swiftly has Shaariputra entered parinirvaana!”
32. 爾時，尊者舍利弗告諸比丘：「止！止！諸賢！慎莫愁憂，變易之法，欲使不變易者，此事不然。
須彌山王尚有無常之變，況復芥子之體，舍利弗比丘而免此患乎？
如來金剛之身，不久亦當取般涅槃，何況我身？
然汝等各修其法行，得盡苦際。」
At that time, the Venerable Shariputra addressed the bhikshus:
“Enough, enough, virtuous ones! Do not grieve or lament. The nature of things is impermanent—how can you expect the impermanent to become permanent?
Even the mighty Mount Sumeru is subject to change and decay, so how can a mere mustard-seed body like that of bhikshu Shariputra escape this fate?
Even the Tathaagata’s vajra-like body will soon enter parinirvana—how much more so this frail body of mine?
Therefore, each of you should diligently practice the Dharma and put an end to suffering.”
33. 是時，尊者舍利弗往詣精舍。
到已，收攝衣鉢，出於竹園，往詣本生住處。
是時，尊者舍利弗漸漸乞食至摩瘦國。
爾時，尊者舍利弗遊於摩瘦本生之處，身遇疾病，極為苦痛。
時，唯有均頭沙彌供養，目下除去不淨，供給清淨。
Then, the Venerable Shariputra went to the monastery. After arriving, he gathered his robe and bowl, left the Bamboo Grove, and proceeded to his native dwelling place.
Gradually, he traveled for alms until he reached the land of Magadha. While staying in his birthplace in Magadha, he fell severely ill and suffered great pain.
At that time, only the novice Junu attended to him, removing impurities and providing clean care.
34. 是時，釋提桓因知舍利弗心中所念，譬如力士屈申臂頃，從三十三天沒不現，來至舍利弗精舍中。
至已，頭面禮足，復以兩手摩舍利弗足，自稱姓名，而作是說：
「我是天王帝釋。」
At that time, Shakra, Lord of the Devas, knew Shariputra’s thoughts. In the time it takes a strong man to bend and straighten his arm, he vanished from the Trayastrimsa Heaven and appeared in Shariputra’s dwelling.
Upon arriving, he bowed his head at Shariputra’s feet, gently stroked them with his hands, and declared, “I am Shakra, the King of the Devas.”
35. 舍利弗言：「快哉！天帝！受命無窮。」
Shariputra said: “Excellent, O Lord of Devas! May your divine reign be endless!”
36. 釋提桓因報言：「我今欲供養尊者舍利。」
Shakra, Lord of Devas, replied: “I now wish to make offerings to the Venerable Shariputra.”
37. 時舍利弗報言：「止！止！天帝！此則為供養已，諸天清淨，阿須輪、龍、鬼及諸天之眾。我今自有沙彌，足堪使令。」
Shariputra responded: “Enough, enough, O Lord of Devas! Your presence alone is an offering. The heavens are pure, and the hosts of Asuras, Nagas, spirits, and devas are already honoured. I have my novice attendant here, and he suffices for my needs.”
38. 時，釋提桓因再三白舍利弗言：
「我今欲作福業，莫見違願，今欲供養尊者舍利。」
是時，舍利弗默然不對。
時，釋提桓因躬自除糞，不辭謙苦。
Shakra, Lord of Devas, pleaded again:
“I seek to perform meritorious deeds—do not refuse me. I wish to serve the Venerable Shariputra.”
Shariputra remained silent in response. Then, Shakra himself took up the task of removing waste, humbly enduring the labor without complaint.
39. 是時，尊者舍利弗即以其夜而般涅槃。
是時，此地六變震動，有大音聲，雨諸天華，作倡伎樂，諸天側塞虛空，神妙諸天亦散拘牟頭華，或以栴檀雜碎之香而散其上。
時，舍利弗已取滅度，諸天皆在空中，悲號啼哭，不能自勝，虛空之中，欲天、色天、無色天，悉共墮淚，亦如春月細雨和暢。
爾時，亦復如是。
「今尊者舍利弗取般涅槃，何其速哉。」
That very night, the Venerable Shariputra attained parinirvana. At that moment, the earth shook in six ways, a great sound arose, and divine flowers rained down as celestial music played. The heavens filled the sky, and wondrous devas scattered kumuda flowers and powdered sandalwood incense over him.
As Shariputra passed into final nirvana, the devas in the sky wept uncontrollably—kama-realm devas, rupa-realm devas, and even arupa-realm devas shed tears like gentle spring rain.
They lamented, “How swiftly has the Venerable Shariputra entered parinirvana!”
40. 是時，釋提桓因集一切眾香，而耶維尊者舍利弗身，種種供養已，而收舍利及衣鉢，而付均頭沙彌，又告之曰：
「此是汝師舍利及衣鉢，往奉世尊。
到已，以此因緣，具白世尊，若有所說者，便奉行之。」
Then, Shakra, Lord of Devas, gathered all manner of fragrant woods and cremated the Venerable Shariputra’s body with full honours. After collecting his relics, robe, and bowl, he entrusted them to the novice Junu, saying:
“These are your teacher’s relics and belongings. Take them to the Bhagavaan. Report everything that has transpired, and heed whatever instructions he gives.”
41. 是時，均頭報言：「如是，拘翼！」
Junu replied: “So be it, O Kaushika (Shakra)!”
42. 是時，均頭沙彌捉衣、持鉢及舍利，往至阿難所，白阿難曰：「我師已取滅度，今持舍利、衣鉢來，用上世尊！」
Carrying the robe, bowl, and relics, Junu went to Ananda and said: “My teacher has entered parinirvana. I bring his relics and belongings to present to the Bhagavaan.”
43. 時阿難見已，即墮淚而作是語：
「汝亦來共至世尊所，以此因緣，共白世尊。
若世尊有所說，我等常奉行之。」
When Ananda saw this, tears fell as he spoke:
“Come with me to the Bhagavaan. Together we shall report this matter to him. Whatever the Bhagavaan instructs, we shall faithfully follow.”
44. 均頭報言：「如是，尊者！」
Junu replied: “So be it, Venerable One!”
45. 是時，阿難將均頭沙彌至世尊所，頭面禮足，白世尊曰：
「此均頭沙彌來至我所，白我言：
『我師已滅度，今持衣鉢來奉上如來。』
我今日心意煩惱，志性迷惑，莫知東西，聞尊者舍利弗取般涅槃，悵然傷心。」
Then Ananda brought novice Junu before the Bhagavaan. Bowing at his feet, Ananda said:
“This novice Junu came to me saying, ‘My teacher has entered nirvana, and I bring his robe and bowl to offer to the Tathaagata.’
Today my mind is troubled and confused – I know not east from west. Hearing that Venerable Shariputra has attained parinirvana fills me with sorrow.”
46. 世尊告曰：「云何，阿難！舍利弗比丘用戒身般涅槃乎？」
The Bhagavaan asked: “Tell me, Ananda! Did bhikshu Shariputra attain nirvana by virtue of his moral discipline?”
47. 阿難對曰：「非也。世尊！」
Ananda replied: “No, Bhagavaan!”
48. 世尊告曰：「云何，阿難！用定身、慧身、解脫所見身，而取滅度乎？」
The Bhagavaan continued: “Then was it through his concentration, wisdom, liberation, or knowledge of liberation that he attained nirvana?”
49. 阿難白佛言：「舍利弗比丘不用戒身、定身、慧身、解脫身、解脫所見身，而取滅度，但舍利弗比丘恒喜教化，說法無厭足，與諸比丘教誡，亦無厭足。
我今憶此舍利弗深恩過多，是以愁悒耳。」
Ananda replied to the Budha: “Bhikshu Shariputra did not attain nirvana merely through his moral discipline, concentration, wisdom, liberation, or knowledge of liberation. Rather, he constantly delighted in teaching – never wearying of expounding the Dharma or instructing fellow bhikshus. It is because I remember Shariputra’s profound kindness that I am now overcome with grief.”
50. 世尊告曰：「止！止！阿難！莫懷愁憂，不常之物，欲使恒在者，此事不然。
夫生有死。
云何，阿難！過去諸佛盡非滅度乎？譬如燈炷，油盡即滅。
如從寶藏、定光至今七佛及弟子眾，盡非般涅槃乎？
如是辟支佛審諦、高稱、遠聞、尼嗟優尼般嗟伽羅，優般伽羅，爾許辟支佛盡非滅度乎？
賢劫之初，大國聖王名曰善悅摩訶提婆，如是轉輪聖王今為所在，豈非盡非般涅槃乎？」
The Bhagavaan said: “Enough, Ananda! Do not grieve. That which is impermanent cannot be made permanent. All that is born must die. Consider this, Ananda: Have not all past Budhas entered nirvana?
Like a lamp that extinguishes when its oil runs dry – from Ratnasambhava and Dipankara to the seven recent Budhas and their disciples, have they not all attained parinirvana?
So too with pratyekabudhas like Sarvadarsin, Upananda, and Upatishya – have they not all passed away?
Even Maharaja Subhadra, the Chakravartin monarch at the beginning of this fortunate age – where is he now? Has he not entered nirvana?”
51. 爾時，世尊便說此偈：
「一切行無常， 生者當有死，
不生不復滅， 此滅最第一。」
Then the Bhagavaan spoke this verse:
“All conditioned things are impermanent,
What is born must surely die.
That which ceases without rebirth –
This cessation is supreme.”
52. 世尊告阿難曰：「汝今授舍利弗舍利來。」
The Bhagavaan said to Ananda: “Now bring me Shariputra’s relics.”
53. 阿難對曰：「如是。
世尊！」是時，阿難即授舍利在世尊手。
Ananda replied: “As you wish, Bhagavaan!” Then Ananda placed the relics in the Bhagavaan’s hand.
54. 爾時，世尊手執舍利已，告諸比丘：
「今此是舍利弗比丘舍利，智慧聰明高才之智。
若干種智，智不可窮，智無涯底，智有速疾之智，有輕便之智，有利機之智，有甚深之智，有審諦之智，少欲知足，樂閑靜之處，有猛勇意，所為不亂，無怯弱心，能有所忍，除去惡法，體性柔和，不好鬪訟，恒修精進，行三昧，習智慧，念解脫，修行解脫所知見身。
比丘當知，猶如大樹而無其枝，然今日比丘僧，如來是大樹，舍利弗比丘而取滅度，似樹無枝。
若舍利弗所遊之方，彼方便遇大幸云：『舍利弗在彼方止。』
所以然者，舍利弗比丘能與外道異學共議論，無不降伏者。」
Holding the relics, the Bhagavaan addressed the bhikshus:
“These are the relics of bhikshu Shariputra – the possessor of brilliant wisdom and supreme intelligence. His knowledge was inexhaustible and boundless, featuring swift comprehension, keen discernment, profound insight and precise judgment. Content with few desires, he dwelt joyfully in solitude. Courageous yet composed, patient and gentle, he avoided disputes while constantly cultivating vigour, meditation, wisdom, and liberation through direct knowledge.
Know this, bhikshus: Just as a great tree loses its branches, so too the Sangha now stands like a tree stripped bare, with the Tathaagata as its trunk and Shariputra’s passing like the loss of its limbs.
Wherever Shariputra traveled, people considered it most fortunate, saying: ‘Shariputra dwells here.’ For he could engage all heterodox teachers in debate and invariably prevail.”
55. 是時，大目揵連聞舍利弗滅度，即以神足，至世尊所，頭面禮足，在一面住。
爾時，大目揵連白世尊曰：「舍利弗比丘今已滅度，我今辭世尊，欲取滅度。」
At that time, when Maha-maudgalyaayana heard of Shaariputra’s parinirvaana, he immediately traveled through supernatural power to the Bhagavaan’s presence. After prostrating with his head at the
Bhagavaan’s feet, he stood to one side and addressed him:
“Bhikshu Shaariputra has now attained parinirvaana. I now take leave of the Bhagavaan, wishing to enter parinirvaana myself.”
56. 爾時，世尊默然不對。
如是再三白世尊曰：「我欲取滅度。」
爾時，世尊亦復默然不報。
The Bhagavaan remained silent in response. When Maha-maudgalyaayana repeated his request three times, the Bhagavaan still remained silent and did not reply.
57. 爾時，目連以見世尊默然不報，即禮世尊足，便退而去。
還詣精舍，收攝衣鉢，出羅閱城，自往本生處。
爾時，有眾多比丘從尊者目連後。
是時，眾多比丘共目連到摩瘦村，在彼遊化，身抱重患。
Seeing the Bhagavaan’s continued silence, Maha-maudgalyaayana paid homage at his feet and withdrew. He returned to the monastery, gathered his robe and bowl, left Raajagriha, and went to his birthplace. Many bhikshus followed the Venerable Maha-maudgalyaayana. Together they traveled to the village of Magadha, where he continued teaching while suffering from a serious illness.
58. 是時，目連躬自露地敷座而坐，而入初禪；從初禪起，入第二禪；從第二禪起，入第三禪；從第三禪起，入第四禪；從第四禪起，入空處；從空處起，入識處；從識處起，入不用處；從不用處起，入有想無想處；從有想無想處起，入火光三昧；從火光三昧起，入水光三昧；從水光三昧起，入滅盡定；從滅盡定起，入水光三昧；從水光三昧起，入火光三昧；從火光三昧起，入有想無想定；從有想無想定起，入不用處；從不用處起，入識處、空處、四禪、三禪、二禪、初禪。
從初禪起，飛在空中，坐臥經行，身上出火，身下出水，或身下出火，身上出水，作十八變，神足變化。
At that time, Maha-maudgalyaayana personally prepared a seat in an open area and sat down.
He entered the first jhaana, then emerged to enter the second jhaana; from the second jhaana he entered the third; from the third he entered the fourth jhaana.
Emerging from the fourth jhaana, he entered the sphere of infinite space; from infinite space he entered the sphere of infinite consciousness; from infinite consciousness he entered the sphere of nothingness; from nothingness he entered the sphere of neither perception nor non-perception.
From this state he entered the fire-light samaadhi; from fire-light samaadhi he entered water-light samaadhi; from water-light samaadhi he entered the cessation of perception and feeling.
Emerging from cessation, he re-entered water-light samaadhi; from water-light he returned to fire-light samaadhi; from fire-light he entered the neither-perception-nor-non-perception attainment; from this state he returned to nothingness, then successively to infinite consciousness, infinite space, the four jhaanas in reverse order.
Emerging from the first jhaana, he flew through the air – sitting, lying down, and walking while manifesting eighteen miraculous transformations: emitting fire from his upper body and water from below, or vice versa, displaying his supernatural powers.
59. 是時，尊者大目揵連還下就座，結跏趺坐，正身正意，繫念在前，復入初禪；從初禪起，入第二禪；從第二禪起，入第三禪；從第三禪起，入第四禪；從第四禪起，入空處；從空處起，入識處；從識處起，入不用處，從不用處起，入有想無想處；從有想無想處起，入火光三昧；從火光三昧起，入水光三昧；從水光三昧起，入滅盡定；從滅盡定起，還入水光、火光、有想無想處、不用處、識處、空處、四禪、三禪、二禪、初禪。
復從初禪起，入第二禪；從第二禪起，入第三禪；從第三禪起，入第四禪；從第四禪起，尋時取滅度。
爾時，大目揵連已取滅度。
Then the Venerable Maha-maudgalyaayana descended back to his seat. Sitting cross-legged with upright body and concentrated mind, he again entered the first jhaana.
Progressing through the same sequence – from first to fourth jhaana, through the four formless attainments (infinite space, infinite consciousness, nothingness, neither perception nor non-perception), into fire-light and water-light samaadhis, then the cessation of perception and feeling – he reversed the sequence back through all these states.
Emerging from the first jhaana again, he progressively entered the second, third, and fourth jhaanas. Upon emerging from the fourth jhaana, he immediately attained parinirvaana. Thus did Maha-maudgalyaayana pass into final liberation.
60. 是時，此地極大震動，諸天各各相告來下，省覲大目揵連，持用供養尊德，或以種種香華來供養者，諸天在空中作倡伎樂，彈琴、歌舞用供養尊者目揵連上。
At that time, the earth shook violently. Devas descended from the heavens to pay homage to Maha-maudgalyaayana, bringing celestial offerings of fragrant flowers and playing divine music – plucking lutes, singing and dancing in midair to honour the venerable one.
61. 爾時，尊者大目揵連已取滅度。
是時，那羅陀村中一由旬內，諸天側滿其中。
爾時，復有眾多比丘持種種香華，散尊者目揵連尸上。
When Venerable Maha-maudgalyaayana attained parinirvaana, devas filled the sky for one yojana around Naalaka village. Many bhikshus came scattering flowers upon his remains.
62. 爾時，世尊從羅閱城漸漸乞食，將五百比丘，人中遊化，往詣那羅陀村，五百比丘俱。
爾時，舍利弗、目連取滅度未久。
爾時，世尊在露地而坐，默然察諸比丘已，默然觀諸比丘已，告諸比丘：「我今觀此眾人中，大有損減。
所以然者，今此眾中無有舍利弗、目揵連比丘。
若舍利弗、目揵連所遊之方，彼方便為不空。
聞舍利弗、目揵連今在此一方。
所以然者，舍利弗、目揵連比丘堪任降此外道。」
The Bhagavaan traveled from Raajagriha with five hundred bhikshus to Naalaka village, where shortly after Shaariputra and Maha-maudgalyaayana’s parinirvaana, he sat in silence observing the assembly. “This sangha has suffered great loss,” he said.
“Wherever Shaariputra and Maha-maudgalyaayana dwelled became sacred ground. They alone could subdue all heretics.”
63. 爾時，世尊告諸比丘：「諸佛所造甚奇！甚特！有此二智慧、神足弟子取般涅槃，然如來無有愁憂。
正使過去恒沙如來，亦復有此智慧、神足弟子，正使當來諸佛出世，亦當有此智慧、神足弟子。
比丘當知，世間有二施業。
云何為二？所謂財施、法施。
比丘當知，若論財施者，當從舍利弗、目連比丘求；若欲求法施者，當從我求之。
所以然者，我今如來無有財施，汝等今日可供養舍利弗、目揵連比丘舍利。」
At that time, the Bhagavaan addressed the bhikshus: “Marvellous and extraordinary is the work of the Budhas! They have these two wise and spiritually accomplished disciples who attained parinirvana, yet the Tathaagata feels no sorrow.
Even if past Tathaagatas as numerous as the Ganges’ sands had such wise and accomplished disciples, and even if future Budhas arise, they too will have such disciples. Bhikshus, know that there are two kinds of giving in the world.
What are the two? They are material giving (wealth) and Dharma giving. Bhikshus, if you seek material giving, you should seek it from Bhikshus Shariputra and Maudgalyayana. But if you seek Dharma giving, you should seek it from me.
Why? Because I, the Tathaagata, have no material gifts to offer. Today, you may make offerings to the relics of bhikshus Shariputra and Maudgalyayana.”
64. 爾時，阿難白佛言：「云何得供養舍利弗、目揵連舍利？」
Then, Ananda said to the Budha: “How should we make offerings to the relics of Shariputra and Maudgalyayana?”
65. 世尊告曰：「當集種種香華，於四衢道頭，起四寺偷婆。
所以然者，若有起寺，此人有四種應起偷婆。
云何為四？
轉輪聖王應起偷婆，漏盡阿羅漢應起偷婆，辟支佛應起偷婆，如來應起偷婆。」
The Bhagavaan replied: “Gather various fragrant flowers and erect four stupas at the crossroads.
The reason is this: If one builds a stupa, there are four kinds of people worthy of a stupa.
What are the four? A Chakravartin is worthy of a stupa, an Arhant who has destroyed the taints is worthy of a stupa, a Pratyekabudha is worthy of a stupa, and the Tathaagata is worthy of a stupa.”
66. 是時，阿難白世尊曰：「有何因緣如來應起偷婆？復有何因緣辟支佛、漏盡阿羅漢、轉輪聖王應起偷婆？」
Then, Ananda said to the Bhagavaan: “For what reason should a stupa be erected for the Tathaagata? And for what reason should stupas be erected for Pratyekabudhas, Arhants who have destroyed the taints, and Chakravartin?”
67. 世尊告曰：「汝今當知，轉輪聖王加行十善，修十功德，亦復教人行十善功德。
云何為十？己身不殺生，復教他人使不殺生。
己身不盜，復教他人使不盜。
己身不婬，復教他人使不婬。
己身不妄語，復教他人使不妄語。
己身不綺語，復教他人使不綺語。
己身不嫉妬，復教他人使不嫉妬。
己身不鬪訟，復教他人使不鬪訟。
己身意正，復教他人使不亂意。
身自正見，復教他人使行正見。
比丘當知，轉輪聖王有此十功德，是故應與起偷婆。」
The Bhagavaan replied:
“You should now understand that a Chakravartin Dharma King himself practices the ten wholesome actions (dasha-kushala-karmapatha), cultivates the ten meritorious qualities (dasha-punya-dharma), and also teaches others to uphold these ten virtues.
What are the ten?
- He himself refrains from killing and teaches others not to kill.
- He himself refrains from stealing and teaches others not to steal.
- He himself refrains from sexual misconduct and teaches others to refrain from it.
- He himself refrains from false speech and teaches others not to lie.
- He himself refrains from frivolous speech and teaches others to avoid it.
- He himself refrains from malice and teaches others to abandon malice.
- He himself refrains from quarrels and teaches others not to engage in disputes.
- He himself maintains right mindfulness and teaches others not to be confused in thought.
- He himself holds right view and teaches others to uphold right view.
Bhikshus, you should know that because a Chakravartin possesses these ten merits, a stupa should be erected for him.”
68. 是時，阿難白世尊曰：「復以何因緣如來弟子應與起偷婆？」
Then, Ananda said to the Bhagavaan: “For what reason should stupas be erected for the disciples of the Tathaagata?”
69. 世尊告曰：「阿難當知，漏盡阿羅漢以更不復受有，淨如天金，三毒五使永不復現，以此因緣如來弟子應與起偷婆。」
The Bhagavaan replied: “Ananda, you should know that an Arhant who has destroyed the taints will never again enter the cycle of existence, pure like celestial gold, with the three poisons and five hindrances never arising again. For this reason, a stupa should be erected for the disciples of the Tathaagata.”
70. 阿難白佛：「以何因緣辟支佛應與起偷婆？」
Ananda asked the Budha: “For what reason should a stupa be erected for a Pratyekabudha?”
71. 世尊告曰：「有辟支佛，無師自悟，去諸結使，更不受胎，是故應與起偷婆。」
The Bhagavaan replied: “A Pratyekabudha awakens by himself without a teacher, removes all fetters, and will never again enter a womb. For this reason, a stupa should be erected for him.”
72. 是時，阿難白世尊曰：「復以何因緣如來應與起偷婆？」
Then Ananda said to the Bhagavaan: “For what reason should a stupa be erected for the Tathaagata?”
73. 世尊告曰：「於是，阿難！如來有十力、四無所畏，不降者降，不度者度，不得道者令得道，不般涅槃者令般涅槃。
眾人見已，極懷歡喜。
是謂，阿難！如來應與起偷婆。
是謂如來應與起偷婆。」
The Bhagavaan replied: “Therefore, Ananda! The Tathaagata possesses the Ten Powers and Four Fearlessnesses. He subdues the unsubdued, liberates the unliberated, enables those without the Path to attain the Path, and causes those not reaching nirvana to attain nirvana.
Seeing this, people rejoice greatly. Thus, Ananda! A stupa should be erected for the Tathaagata. This is why a stupa should be erected for the Tathaagata.”
74. 爾時，阿難聞世尊所說，歡喜奉行。
When Ananda heard what the Budha said, they followed it with joy.