---
title: "大般涅槃經 · 1"
description: "大般涅槃经是北凉时期著名译经师昙无谶所译的重要佛教经典，属于大乘涅槃部经典。该经主要阐述佛陀入灭前的最后教法，核心思想包括佛性论、常乐我净、涅槃四德等大乘佛教重要思想。经文详细记载了佛陀涅槃前后的经过，并系统论述了一切众生皆有佛性、皆能成佛的理论。此经在中国佛教史上影响深远，为天台宗、华严宗等宗派的重要理论依据，对汉传佛教的发展产生了重大影响。昙无谶译本语言优美流畅，是研究大乘佛教思想的重要文献。"
url: "https://rushiwowen.co/en/r/cm9w3iyv3023vjs0vw7ksunya"
---

### 壽命品第一

> Chapter 1: The Lifespan

如是我聞：

> This is what I heard:

一時佛在拘尸那國力士生地阿利羅跋提河邊娑羅雙樹間。爾時世尊與大比丘八十億百千人俱，前後圍遶。二月十五日臨涅槃時，以佛神力出大音聲，其聲遍滿乃至有頂，隨其類音普告眾生：「今日如來、應、正遍知，憐愍眾生，覆護眾生，等視眾生如羅睺羅，為作歸依屋舍室宅。大覺世尊將欲涅槃，一切眾生若有所疑，今悉可問，為最後問。」

> At that time, the Buddha was in the land of Kushinagar, at the place of the Mallas, between the twin sala trees by the river Hiranyavati. The World-Honored One was accompanied by eighty billion, one hundred thousand great bhikkhus, who surrounded him closely. On the fifteenth day of the second month, as he approached nirvana, through the Buddha’s spiritual power, a great voice rang out. The sound filled all realms, reaching even the highest heaven, and in accordance with each being’s language, it proclaimed to all: “Today, the Tathagata, the Worthy One, the Perfectly Enlightened One, out of compassion for beings, protecting and sheltering them, regarding all beings equally as his own son Rahula, has become their refuge, their dwelling place. The Great Awakened World-Honored One is about to enter nirvana. If any being has doubts, now is the time to ask—this will be the final opportunity.”

爾時世尊於晨朝時，從其面門放種種光，其明雜色，青、黃、赤、白、頗梨、馬瑙，光遍照此三千大千佛之世界，乃至十方亦復如是。其中所有六趣眾生遇斯光者，罪垢煩惱一切消除。

> At that time, in the early morning, the World-Honored One emitted from his face a radiance of many colors—blue, yellow, red, white, crystal, and agate. This light filled this three-thousand-great-thousandfold world, and likewise reached all ten directions. All beings of the six realms who encountered this light were cleansed of all their defilements, sins, and afflictions.

是諸眾生見聞是已，心大憂愁，同時舉聲悲啼號哭：「嗚呼慈父，痛哉苦哉。」舉手拍頭搥胸叫喚，其中或有身體戰慄、涕泣、哽咽。

> Upon seeing this, all beings were filled with great sorrow. Together they cried out in anguish, weeping and wailing: "Oh, compassionate father! How painful, how bitter this is!" They beat their heads, struck their chests, and cried out in despair. Some trembled uncontrollably, weeping and sobbing, their voices choked with grief.

爾時大地諸山大海，皆悉震動，時諸眾生共相謂言：「且各裁抑，莫大愁苦。當疾往詣拘尸那城力士生處，至如來所，頭面禮敬，勸請如來莫般涅槃，住世一劫若減一劫。」互相執手復作是言：「世間空虛，眾生福盡，不善諸業，增長出世。仁等今當速往速往，如來不久必入涅槃。」復作是言：「世間空虛，世間空虛，我等從今無有救護，無所宗仰，貧窮孤露。一旦遠離無上世尊，設有疑惑當復問誰？」

> At that moment, the great earth, mountains, and seas all trembled. The beings of the world said to one another: "Let us each restrain ourselves and not give in to excessive sorrow. We must quickly go to the city of Kushinagar, the birthplace of the mighty ones, to where the Tathagata is. There we will bow our heads in reverence and urge the Tathagata not to enter Nirvana, but to remain in the world for one more kalpa, or even a fraction of a kalpa." They clasped each other's hands and said: "The world is becoming empty, the merit of beings is exhausted, and unwholesome deeds are increasing. Friends, we must go now, quickly, quickly! The Tathagata will soon enter Nirvana." And they lamented: "The world is empty, the world is empty! From now on, we will have no protector, no one to rely upon. We will be poor, orphaned, and exposed. Once we are far from the supreme World-Honored One, if doubts arise, whom shall we ask?"

時有無量諸大弟子，尊者摩訶迦旃延、尊者薄俱羅、尊者優波難陀，如是等諸大比丘，遇佛光者，其身戰掉，乃至大動不能自持，心濁迷悶，發聲大喚，生如是等種種苦惱。

> At that time, there were countless great disciples present—venerables such as Mahākātyāyana, Bakkula, and Upananda. These great bhikkhus, touched by the Buddha’s light, trembled and shook violently, unable to control themselves. Their minds became turbid and confused, and they cried out loudly, experiencing various kinds of distress and suffering.

爾時復有八十百千諸比丘等，皆阿羅漢，心得自在，所作已辦，離諸煩惱，調伏諸根，如大龍王有大威德，成就空慧，逮得己利，如栴檀林栴檀圍遶，如師子王師子圍遶，成就如是無量功德，一切皆是佛之真子。於其晨朝，日始初出，離常住處，嚼楊枝時，遇佛光明，并相謂言：「仁等，速疾漱口澡手。」作是言已，舉身毛竪，遍體血現如波羅奢花，涕泣盈目生大苦惱。為欲利益安樂眾生，成就大乘第一空行，顯發如來方便密教，為不斷絕種種說法，為諸眾生調伏因緣故，疾至佛所稽首佛足，繞百千匝，合掌恭敬，却坐一面。

> At that time, there were also eighty thousand monks, all of whom were Arhats. Their minds were free and at ease, their tasks accomplished, all afflictions severed. They had mastered their senses, possessing great virtue and dignity like mighty dragon kings. They had attained the wisdom of emptiness and achieved their own benefit. Like a forest of sandalwood trees surrounded by sandalwood, or a lion king surrounded by lions, they possessed such immeasurable virtues—all were true disciples of the Buddha. In the early morning, just as the sun began to rise, they left their usual dwelling places. While chewing willow twigs to clean their teeth, they encountered the Buddha’s radiant light. They said to one another, “Friends, quickly rinse your mouths and wash your hands.” After speaking these words, the hairs all over their bodies stood on end, and their skin flushed like the color of the Palāśa flower. Tears filled their eyes, and great sorrow arose within them. For the sake of benefiting and bringing peace to all beings, for accomplishing the foremost practice of emptiness in the Mahayana, for revealing the Buddha’s skillful and profound teachings, for ensuring that the various Dharma teachings would not cease, and for guiding sentient beings toward taming their afflictions—they swiftly went to where the Buddha was. They bowed at the Buddha’s feet, circumambulated him a hundred thousand times, then joined their palms respectfully and sat to one side.

爾時復有拘陀羅女、善賢比丘尼、優波難陀比丘尼、海意比丘尼，與六十億比丘尼等，一切亦是大阿羅漢，諸漏已盡，心得自在，所作已辦，離諸煩惱，調伏諸根，猶如大龍有大威德，成就空慧。亦於晨朝，日初出時，舉身毛竪，遍體血現如波羅奢花，涕泣盈目生大苦惱。亦欲利益安樂眾生，成就大乘第一空行，顯發如來方便密教，為不斷絕種種說法，為諸眾生調伏因緣故，疾至佛所稽首佛足，遶百千匝，合掌恭敬，却坐一面。

> At that time, there were also the nun Jutuo Luo, the nun Shan Xian, the nun Youbo Nantuo, the nun Hai Yi, along with six billion other nuns—all of them great Arhats. Their defilements had been exhausted, their minds were free and at ease, their tasks were completed, they had abandoned all afflictions, and they had mastered their faculties. Like great dragons, they possessed great dignity and virtue, and had attained the wisdom of emptiness. In the early morning, as the sun first rose, their whole bodies trembled, their skin flushed like the color of the Palasha flower, tears filled their eyes, and they were overwhelmed with great distress. Wishing to benefit and bring peace to all beings, to accomplish the supreme practice of emptiness in the Great Vehicle, to reveal the profound and secret teachings of the Tathagata’s skillful means, and to ensure the continuity of the Dharma through various teachings, for the sake of taming and guiding sentient beings—they swiftly approached the Buddha, bowed at his feet, circumambulated him a hundred thousand times, joined their palms respectfully, and then sat to one side.

於比丘尼眾中復有諸比丘尼，皆是菩薩，人中之龍，位階十地安住不動，為化眾生現受女身，而常修集四無量心，得自在力，能化作佛。

> Among the assembly of bhikkhunīs, there are also many who are bodhisattvas—true dragons among humankind. They abide firmly in the tenth stage, unwavering, yet for the sake of guiding sentient beings, they manifest in female form. They constantly cultivate the four immeasurable minds, attain the power of mastery, and are able to manifest as buddhas.

爾時復有一恒河沙菩薩摩訶薩，人中之龍，位階十地安住不動，方便現身。其名曰：海德菩薩、無盡意菩薩，如是等菩薩摩訶薩而為上首。其心皆悉敬重大乘，安住大乘，深解大乘，愛樂大乘，守護大乘，善能隨順一切世間，作是誓言：「諸未度者，當令得度。」已於過世無數劫中，修持淨戒，善持所行，解未解者，紹三寶種使不斷絕，於未來世當轉法輪，以大莊嚴而自莊嚴，成就如是無量功德，等觀眾生如視一子。亦於晨朝，日初出時遇佛光明，舉身毛竪，遍體血現如波羅奢花，涕泣盈目生大苦惱。亦為利益安樂眾生，成就大乘第一空行，顯發如來方便密教，為不斷絕種種說法，為諸眾生調伏因緣故，疾至佛所稽首佛足，繞百千匝，合掌恭敬，却坐一面。

> At that time, there was also a group of Bodhisattva-Mahāsattvas as numerous as the sands of the Ganges River. They were dragons among men, firmly abiding in the Tenth Ground, unmoving, yet skillfully manifesting in various forms. Their names were: Bodhisattva Sea-Virtue, Bodhisattva Inexhaustible Intention, and others like them, with these Bodhisattva-Mahāsattvas as their leaders. Their minds all revered the Great Vehicle, abided in the Great Vehicle, deeply understood the Great Vehicle, delighted in the Great Vehicle, and protected the Great Vehicle. Skillfully adapting to all worlds, they made this vow: "We will enable those who have not yet crossed over to attain liberation." For countless kalpas in the past, they had cultivated pure precepts, skillfully maintained their conduct, resolved what was unresolved, and continued the lineage of the Three Jewels so it would not be severed. In the future, they will turn the Wheel of Dharma, adorning themselves with great adornments, and accomplishing such immeasurable merits. They regarded all living beings equally, as if looking upon a single child. Also, in the early morning, as the sun first rose, they encountered the Buddha's light. Their body hairs stood on end, and their entire bodies flushed with blood like the color of the Palāśa flower. Tears filled their eyes, and they were overwhelmed with great distress. For the benefit and happiness of living beings, to accomplish the foremost practice of emptiness in the Great Vehicle, to reveal the Tathāgata's skillful and profound teachings, to ensure the continuous flow of various Dharma teachings, and to tame the conditions of all beings, they swiftly went to where the Buddha was. They bowed their heads at the Buddha's feet, circumambulated him a hundred thousand times, joined their palms respectfully, and then withdrew to sit to one side.

爾時復有二恒河沙諸優婆塞，受持五戒，威儀具足，其名曰：威德無垢稱王優婆塞、善德優婆塞等而為上首，深樂觀察諸對治門，所謂苦樂、常無常、淨不淨、我無我、實不實、歸依非歸依、眾生非眾生、恒非恒、安非安、為無為、斷不斷、涅槃非涅槃、增上非增上，常樂觀察如是等法對治之門，亦欲樂聞無上大乘，如所聞已，能為他說。善持淨戒，渴仰大乘，既自充足，復能充足餘渴仰者。善能攝取無上智慧，愛樂大乘，守護大乘。善能隨順一切世間，度未度者，解未解者。紹三寶種使不斷絕，於未來世當轉法輪，以大莊嚴而自莊嚴，心常深味清淨戒行，悉能成就如是功德，於諸眾生生大悲心，平等無二如視一子。亦於晨朝日初出時，為欲闍毘如來身故，人人各取香木萬束、栴檀沈水、牛頭栴檀、天木香等，是一一木，文理及附，皆有七寶微妙光明，譬如種種雜彩畫飾，以佛力故有是妙色，青黃赤白，為諸眾生之所樂見。諸木皆以種種香塗，欝金沈水及膠香等，散以諸花而為莊嚴，優鉢羅花、拘物頭花、波頭摩花、分陀利花。諸香木上懸五色幡，柔軟微妙猶如天衣，憍奢耶衣芻摩繒綵。是諸香木載以寶車，是諸寶車出種種光，青黃赤白。轅𨍮皆以七寶廁填，是一一車駕以四馬，是一一馬駿疾如風。一一車前竪立五十七寶妙幢，真金羅網彌覆其上，一一寶車復有五十微妙寶蓋，一一車上垂諸花鬘，優鉢羅花、拘物頭花、波頭摩花、分陀利花，其花純以真金為葉，金剛為臺。是花臺中多有黑蜂，遊集其中歡娛受樂，又出妙音，所謂無常、苦、空、無我，是音聲中，復說菩薩本所行道。復有種種歌舞伎樂、箏笛、箜篌、簫瑟、鼓吹，是樂音中復出是言：「苦哉，苦哉，世間空虛。」一一車前，有優婆塞擎四寶案，是諸案上有種種花，優鉢羅花、拘物頭花、波頭摩花、分陀利花，欝金諸香及餘薰香，微妙第一。

> At that time, there were also twenty thousand million laymen who upheld the five precepts and were complete in dignified conduct. Among them were the laymen Wei De Wu Gou Chen Wang and Shan De, who were the leaders. They deeply delighted in contemplating all the paired teachings of opposites—namely, suffering and pleasure, permanence and impermanence, purity and impurity, self and non-self, reality and unreality, refuge and non-refuge, sentient beings and non-sentient beings, the eternal and non-eternal, peace and non-peace, the conditioned and the unconditioned, severance and non-severance, nirvana and non-nirvana, the supreme and the non-supreme. They constantly delighted in contemplating such paired teachings of the Dharma, and they also wished to hear the supreme Great Vehicle. Having heard it, they were able to explain it to others. They well upheld the pure precepts and thirsted for the Great Vehicle. Having fulfilled themselves, they could also fulfill others who thirsted for it. They were well able to grasp supreme wisdom, loved the Great Vehicle, and protected the Great Vehicle. They were well able to accord with all the world, saving those not yet saved and liberating those not yet liberated. They continued the lineage of the Three Jewels without interruption, and in future ages would turn the wheel of Dharma. Adorned with great adornments, they adorned themselves. Their minds constantly savored the pure precepts, and they were able to accomplish such merit. Toward all sentient beings they gave rise to great compassion, equal and without duality, regarding them as an only child. Also, at dawn when the sun first rose, wishing to cremate the Tathagata's body, each person took ten thousand bundles of fragrant wood—sandalwood, agarwood, cow-head sandalwood, heavenly wood incense, and so on. Each piece of wood, in its grain and bark, had the subtle radiance of the seven treasures, like various colorful paintings and ornaments. By the power of the Buddha, it had such wondrous colors—blue, yellow, red, and white—delightful for all sentient beings to see. The woods were all smeared with various incenses—saffron, agarwood, and resin incense—and adorned with scattered flowers: blue lotuses, kumuda flowers, padma lotuses, and pundarika lotuses. On the fragrant woods hung five-colored banners, soft and subtle like celestial garments, and fine silk and embroidered silks. These fragrant woods were carried on jeweled carts, and these jeweled carts emitted various lights—blue, yellow, red, and white. The shafts and yokes were all inlaid with the seven treasures. Each cart was drawn by four horses, and each horse was swift as the wind. Before each cart stood fifty-seven wondrous jeweled banners, covered above with nets of pure gold. Each jeweled cart also had fifty subtle jeweled canopies, and from each cart hung flower garlands—blue lotuses, kumuda flowers, padma lotuses, and pundarika lotuses—their petals purely of pure gold and their platforms of diamond. In these flower platforms were many black bees, gathering and sporting there in joy and delight, and they emitted wondrous sounds—namely, impermanence, suffering, emptiness, and non-self. Within these sounds, they also proclaimed the former practices of the bodhisattvas. There were also various songs, dances, and instrumental music—zithers, flutes, konghous, panpipes, and drums—and within the music came these words: "Alas, alas, the world is empty!" Before each cart, laymen held up four jeweled trays, and on these trays were various flowers—blue lotuses, kumuda flowers, padma lotuses, and pundarika lotuses—and saffron and other incenses, most subtle and supreme.

諸優婆塞為佛及僧，辦諸食具，種種備足，皆是栴檀沈水香薪，八功德水之所成熟，其食甘美有六種味：一苦、二醋、三甘、四辛、五醎、六淡。復有三德：一者輕軟、二者淨潔、三者如法，作如是等種種莊嚴。至力士生處娑羅雙樹間，復以金沙遍布其地，以加陵伽衣、欽婆羅衣及繒綵衣而覆沙上，周匝遍滿十二由旬。為佛及僧敷置七寶師子之座，其座高大如須彌山，是諸座上皆有寶帳，垂諸瓔珞。諸娑羅樹，悉懸種種微妙幡蓋，種種好香以塗樹身，種種名花以散樹間。諸優婆塞各作是念：「一切眾生若有所乏，須食與食、須飲與飲、須頭與頭、須目與目，隨諸眾生所須之物，皆悉給與。」作是施時，離欲瞋恚、穢濁毒心，無餘思惟求世福樂，唯期無上清淨菩提。

> The lay devotees prepared abundant food offerings for the Buddha and the Sangha, using sandalwood and aloeswood as fuel and water of eight virtues to cook the meals. The food was delicious, possessing six flavors: bitter, sour, sweet, spicy, salty, and mild. It also had three qualities: lightness and softness, purity and cleanliness, and appropriateness in preparation. They adorned the place with various decorations in this manner. At the site between the twin sal trees in the grove where the Buddha was born, they spread golden sand across the ground and covered it with garments of fine linen, wool, and silk brocade, extending for twelve yojanas in all directions. For the Buddha and the Sangha, they arranged lion thrones made of seven treasures, towering as high as Mount Sumeru. Each throne was adorned with jeweled canopies and hung with precious ornaments. The sal trees were decorated with various exquisite banners and canopies, their trunks anointed with fine fragrances, and their surroundings scattered with beautiful flowers. The lay devotees each thought: "For all beings who are in need—if they need food, give them food; if they need drink, give them drink; if they need a head, give them a head; if they need eyes, give them eyes. Whatever beings require, provide it to them fully." While making such offerings, they abandoned desire, anger, impurity, and harmful thoughts, without any other intention of seeking worldly blessings or pleasures, aspiring only for the supreme, pure enlightenment.

是優婆塞等，皆已安住於菩薩道，復作是念：「如來今者受我食已，當入涅槃。」作是念已，身毛皆竪，遍體血現如波羅奢花，涕泣盈目生大苦惱，各各齎持供養之具，載以寶車、香木、幢幡、寶蓋、飲食，疾至佛所稽首佛足，以其所持供養之具，供養如來，遶百千匝，舉聲號泣，哀動天地，搥胸大叫，淚下如雨，復相謂言：「苦哉，仁者！世間空虛，世間空虛。」便自舉身，投如來前，而白佛言：「唯願如來，哀受我等最後供養。」世尊知時默然不受。如是三請，悉皆不許。諸優婆塞不果所願，心懷悲惱，默然而住。猶如慈父唯有一子，卒病喪亡，送其屍骸置於塚間，歸還悵悢，愁憂苦惱。諸優婆塞憂愁苦惱亦復如是，以諸供具安置一處，却在一面，默然而坐。

> These lay disciples, who had already taken refuge in the Bodhisattva path, then thought: "After the Tathagata receives our offerings, he will enter Nirvana." With this thought, their body hair stood on end, and their skin flushed crimson like the palāśa flower. Tears filled their eyes as immense sorrow arose within them. Each carrying their offerings—loaded onto jeweled carriages along with fragrant wood, banners, jeweled canopies, and food—they hurried to the Buddha. Prostrating at the Buddha's feet, they presented their offerings, circumambulated him a hundred thousand times, and cried out in anguish, their lamentations shaking heaven and earth. They beat their chests and wailed, tears falling like rain, saying to one another: "Alas, good people! The world is empty, the world is empty!" Then they threw themselves before the Tathagata and pleaded: "We beseech the Tathagata, out of compassion, to accept our final offerings." The World-Honored One, knowing the time was not right, remained silent and did not accept. They made this request three times, and each time he refused. Failing to achieve their wish, the lay disciples were filled with grief and anguish. They fell silent and stood still, like a loving father whose only child has suddenly fallen ill and died—after placing the child's body in the tomb, he returns home desolate, consumed by sorrow and distress. In the same way, the lay disciples, burdened by worry and suffering, set their offerings aside in one place, stepped back, and sat down in silence.

爾時復有三恒河沙諸優婆夷，受持五戒，威儀具足。其名曰：壽德優婆夷、德鬘優婆夷、毘舍佉優婆夷等八萬四千，而為上首。悉能堪任護持正法，為度無量百千眾生故，現女身呵責家法。自觀己身如四毒蛇，是身常為無量諸虫之所唼食，是身臭穢、貪欲、獄縛，是身可惡猶如死狗，是身不淨九孔常流。是身如城，血肉筋骨皮裹其上，手足以為却敵樓櫓，目為竅孔，頭為殿堂，心王處中，如是身城，諸佛世尊之所棄捨，凡夫愚人常所味著，貪婬、瞋恚、愚癡羅剎止住其中。是身不堅，猶如蘆葦、伊蘭、水泡、芭蕉之樹。是身無常，念念不住，猶如電光、暴水、幻炎，亦如畫水，隨畫隨合。是身易壞，猶如河岸臨峻大樹。是身不久當為狐狼、鵄梟、鵰鷲、烏鵲、餓狗，之所食噉。誰有智者，當樂此身？寧以牛跡盛大海水，不能具說是身無常、不淨、臭穢。寧丸大地使如棗等，漸漸轉小猶葶藶子乃至微塵，不能具說是身過患。是故當捨，如棄涕唾。以是因緣，諸優婆夷，以空、無相、無願之法，常修其心。深樂諮受大乘經典，聞已亦能為他演說，護持本願，毀呰女身，甚可患厭，性不堅牢，心常修集如是正觀，破壞生死無際輪轉。渴仰大乘，既自充足，復能充足餘渴仰者。深樂大乘，守護大乘，雖現女身，實是菩薩，善能隨順一切世間，度未度者，解未解者，紹三寶種使不斷絕，於未來世當轉法輪，以大莊嚴而自莊嚴，堅持禁戒，皆悉成就如是功德，於諸眾生生大悲心，平等無二，如視一子。亦於晨朝，日初出時各相謂言：「今日宜應至雙樹間。」諸優婆夷所設供具，倍勝於前，持至佛所，稽首佛足，遶百千匝，而白佛言：「世尊！我等今者，為佛及僧辦諸供具，唯願如來，哀受我供。」如來默然而不許可。諸優婆夷不果所願，心懷惆悵，却坐一面。

> At that time, there were also three Ganges rivers’ worth of upāsikās—laywomen—who upheld the five precepts and were fully endowed with dignified conduct. Their names included: Longevity-Virtue Upāsikā, Virtue-Garland Upāsikā, Viśākhā Upāsikā, and eighty-four thousand others, with these as their leaders. They were all capable of protecting and upholding the true Dharma. For the sake of liberating immeasurable hundreds of thousands of beings, they manifested in female bodies to admonish worldly attachments. They contemplated their own bodies as being like four poisonous snakes. This body is constantly gnawed and devoured by countless worms. This body is foul, defiled, bound by craving and desire, as repulsive as a dead dog. This body is impure, with nine apertures constantly oozing filth. This body is like a city: flesh, blood, sinews, bones, and skin wrap around it; hands and feet serve as defensive towers; the eyes are like peepholes; the head is the main hall; and the mind-king resides within. Such a body-city is what all Buddhas, the World-Honored Ones, have renounced, yet ordinary foolish people are constantly attached to it, infatuated. Greed, lust, anger, hatred, and the rākṣasas of delusion dwell within it. This body is not solid; it is like a reed, a foul-smelling tree, a water bubble, or a plantain tree. This body is impermanent, not abiding for even a moment, like a flash of lightning, a torrential flood, a mirage, or like drawing on water—the mark vanishes as soon as it is made. This body is easily destroyed, like a great tree on a steep riverbank. Before long, this body will be devoured by foxes, wolves, owls, vultures, crows, magpies, and hungry dogs. Who, possessing wisdom, would delight in such a body? One could sooner hold the waters of the great ocean in a cow’s hoofprint than fully describe this body’s impermanence, impurity, and foulness. One could sooner roll up the great earth into a date, then gradually shrink it to the size of a mustard seed, and further to a speck of dust, than fully recount this body’s faults. Therefore, one should discard it, like spitting out phlegm. For this reason, these upāsikās constantly cultivated their minds through the practices of emptiness, signlessness, and wishlessness. They deeply delighted in inquiring about and receiving the Mahāyāna sutras, and having heard them, they were also able to expound them for others. They upheld their original vows, disparaging the female body as deeply flawed, detestable, and inherently unstable. Their minds constantly cultivated such correct contemplation, thereby destroying the endless cycle of birth and death. They thirsted for the Mahāyāna, and having satisfied themselves, they were also able to satisfy others who thirsted. They deeply delighted in the Mahāyāna, protected the Mahāyāna. Though they appeared in female form, they were in truth Bodhisattvas, skillfully adapting to all worldly beings, liberating those not yet liberated, freeing those not yet freed, continuing the lineage of the Three Jewels so it would not be cut off. In the future, they would turn the Dharma wheel, adorning themselves with great adornments. They upheld the precepts steadfastly and fully accomplished such virtues. Toward all beings, they gave rise to great compassion, viewing them equally and without distinction, as if looking upon an only child. Also, in the early morning, as the sun first rose, they said to one another, “Today we should go to the place of the twin sāla trees.” The offerings prepared by these upāsikās were twice as magnificent as before. Carrying them to the Buddha’s presence, they bowed their heads at the Buddha’s feet, circumambulated him a hundred thousand times, and addressed him, saying, “World-Honored One! We have now prepared various offerings for the Buddha and the Sangha. We only pray that the Tathāgata, in his compassion, will accept our offerings.” The Tathāgata remained silent and did not grant permission. The upāsikās, their wishes unfulfilled, felt sorrowful and disappointed, and withdrew to sit to one side.

爾時復有四恒河沙毘耶離城諸離車等，男女、大小、妻子眷屬，及閻浮提諸王眷屬，為求法故，善修戒行，威儀具足，摧伏異學壞正法者，常相謂言：「我等當以金銀倉庫，為令甘露、無盡正法、深奧之藏久住於世。願令我等常得修學，若有誹謗佛正法者，當斷其舌。」復作是願：「若有出家毀禁戒者，我當罷令還俗策使。有能深樂、護持正法，我當敬重如事父母。若有眾僧能修正法，我當隨喜令得勢力。」常欲樂聞大乘經典，聞已亦能為人廣說，皆悉成就如是功德。其名曰：淨無垢藏離車子、淨不放逸離車子、恒水無垢淨德離車子，如是等各相謂言：「仁等，今可速往佛所。」所辦供養，種種具足，一一離車，各嚴八萬四千大象，八萬四千駟馬寶車，八萬四千明月寶珠，天木、栴檀沈水、薪束，種種各有八萬四千。一一象前，有寶幢幡蓋，其蓋小者，周匝縱廣滿一由旬，幡最短者長三十二由旬，寶幢卑者高百由旬。持如是等供養之具，往至佛所，稽首佛足，遶百千匝，而白佛言：「世尊！我等今者，為佛及僧辦諸供具，唯願如來哀受我供。」如來默然而不許可。諸離車等，不果所願，心懷愁惱。以佛神力，去地七多羅樹，於虛空中默然而住。

> At that time, there were also four Ganges sands' worth of Licchavis from the city of Vaishali—men, women, young and old, with their wives, children, and retinues—as well as the royal retinues from Jambudvipa. In their quest for the Dharma, they diligently cultivated moral conduct and perfected their dignified demeanor, subduing those of other teachings who sought to destroy the true Dharma. They often said to one another, "We shall use our gold, silver, and storehouses to ensure that the nectar of the inexhaustible true Dharma, this profound treasury, endures in the world for a long time. May we always be able to study and practice it. If anyone slanders the Buddha's true Dharma, may their tongue be cut off." They also made this vow: "If any monastic violates the precepts, we will strip them of their status and return them to lay life. But if there are those who deeply rejoice in and uphold the true Dharma, we will revere them as we do our own parents. If there are monastic communities that cultivate the true Dharma, we will rejoice with them and grant them support." They always delighted in hearing the Mahayana sutras and, after hearing them, were able to explain them extensively to others. They all accomplished such merits. Their names were: Licchavi Pure Stainless Treasury, Licchavi Pure Diligence, Licchavi Constant Water Stainless Pure Virtue, and others like them. They said to one another, "Friends, let us now quickly go to the Buddha." They prepared offerings of all kinds, fully equipped. Each Licchavi adorned eighty-four thousand elephants, eighty-four thousand chariots drawn by four horses, eighty-four thousand bright moon jewels, sandalwood, aloeswood, firewood bundles, and various other items, each numbering eighty-four thousand. Before each elephant, there were jeweled banners, streamers, and canopies. The smallest canopy measured one yojana in circumference, the shortest streamer was thirty-two yojanas long, and the lowest jeweled banner stood one hundred yojanas high. Carrying such offerings, they went to the Buddha, bowed at his feet, circumambulated him a hundred thousand times, and said, "World-Honored One, we have now prepared various offerings for the Buddha and the Sangha. We beseech the Tathagata to compassionately accept our offerings." The Tathagata remained silent and did not consent. The Licchavis, their wishes unfulfilled, felt sorrow and distress. By the Buddha's spiritual power, they rose seven tala trees above the ground and remained silently suspended in the air.

爾時復有五恒河沙大臣、長者，敬重大乘，若有異學謗正法者，是諸人等力能摧伏，猶如雹雨摧折草木。其名曰：日光長者、護世長者、護法長者，如是之等而為上首。所設供具，五倍於前，俱共往詣娑羅雙樹間，稽首佛足，遶百千匝，而白佛言：「世尊！我等今者，為佛及僧設諸供具，唯願哀愍，受我等供。」如來默然而不受之。諸長者等，不果所願，心懷愁惱。以佛神力，去地七多羅樹，於虛空中默然而住。

> At that time, there were also five Ganges sands' worth of ministers and elders who revered the Mahayana. If there were those of other teachings who slandered the true Dharma, these people had the power to subdue them, like hail and rain breaking and bending grass and trees. Their names were: Elder Sunlight, Elder Guardian of the World, Elder Protector of the Dharma, and others like them as the leaders. The offerings they prepared were fivefold greater than before. Together they went to the twin sal trees, bowed their heads at the Buddha's feet, circumambulated a hundred thousand times, and addressed the Buddha, saying: "World-Honored One! We now prepare various offerings for the Buddha and the Sangha. We earnestly pray that you will compassionately accept our offerings." The Tathagata remained silent and did not accept them. The elders and others, their wishes unfulfilled, felt sorrow and distress in their hearts. By the Buddha's spiritual power, they rose seven tala trees above the ground and remained silently in the empty sky.

爾時復有應有六恒河沙毘舍離王，及其後宮夫人眷屬，閻浮提內所有諸王，除阿闍世并及城邑聚落人民。其名曰月無垢王等，各嚴四兵，欲往佛所。是一一王，各有一百八十萬億人民眷屬。是諸車兵，駕以象馬，象有六牙，馬疾如風，莊嚴供具六倍於前。寶蓋之中有極小者，周匝縱廣滿八由旬，幡極短者十六由旬，寶幢卑者三十六由旬。是諸王等，皆悉安住於正法中，惡賤邪法，敬重大乘，深樂大乘，憐愍眾生，等如一子，所持飲食，香氣流布滿四由旬。亦於晨朝日初出時，持是種種上妙甘饍，詣雙樹間，至如來所，而白佛言：「世尊！我等為佛及比丘僧設是供具，唯願如來，哀愍受我最後供養。」如來知時，亦不許可。是諸王等，不果所願，心懷愁惱，却住一面。

> At that time, there were also the King of Vaiśālī, along with the queens, consorts, and retinues from his inner palace, as well as all the kings within Jambudvīpa—except for Ajātaśatru—together with the people from cities, towns, and villages. Among them were kings such as King Moon Without Defilement, each leading a fourfold army and intending to go to the Buddha. Each of these kings had a retinue of one million eight hundred thousand billion people. Their chariots and troops were drawn by elephants and horses—the elephants had six tusks, and the horses were swift as the wind. Their offerings and adornments were six times more magnificent than before. Among the jeweled canopies, even the smallest spanned eight yojanas in circumference. The shortest banners measured sixteen yojanas, and the lowest jeweled banners stood thirty-six yojanas tall. All these kings had firmly established themselves in the true Dharma. They despised false teachings, revered the Great Vehicle, deeply delighted in the Great Vehicle, and showed compassion for all beings as if they were their own children. The fragrance of the food they carried spread throughout four yojanas. Also, at dawn, just as the sun was rising, they brought these various exquisite and delicious offerings to the twin trees, arriving at the Tathāgata’s location, and addressed the Buddha, saying: "World-Honored One! We have prepared these offerings for the Buddha and the community of bhikṣus. We pray that the Tathāgata, out of compassion, will accept our final offerings." The Tathāgata, knowing the time, did not grant permission. These kings, their wishes unfulfilled, felt sorrow and distress, and withdrew to one side.

爾時復有七恒河沙諸王夫人，唯除阿闍世王夫人，為度眾生，現受女身。常觀身行，以空、無相、無願之法，薰修其心。其名曰：三界妙夫人、愛德夫人。如是等諸王夫人，皆悉安住於正法中，修行禁戒，威儀具足，憐愍眾生，等如一子，各相謂言：「今宜速往，詣世尊所。」諸王夫人，所設供養，七倍於前，香花、寶幢、繒綵、幡蓋、上妙飲食，寶蓋小者周匝縱廣十六由旬，幡最短者三十六由旬，寶幢卑者六十八由旬，飲食香氣，周遍流布滿八由旬。持如是等供養之具，往如來所，稽首佛足，遶百千匝，而白佛言：「世尊！我等為佛及比丘僧設是供具，唯願如來，哀愍受我最後供養。」如來知時，默然不受。時諸夫人，不果所願，心懷愁惱，自拔頭髮，搥胸大哭，猶如新喪所愛之子，却在一面，默然而住。

> At that time, there were also seven times as many royal consorts as the sands of the Ganges River—except for the consort of King Ajātasattu—who, for the sake of liberating sentient beings, manifested in female form. They constantly contemplated their bodily actions, cultivating their minds with the practices of emptiness, signlessness, and wishlessness. Their names were: Lady Wonderful of the Three Realms, Lady Beloved Virtue, and others like them. All these royal consorts were firmly established in the true Dharma, observing the precepts, perfect in dignified conduct, and compassionate toward sentient beings as if each were their own child. They said to one another, "Now we should quickly go to the World-Honored One." The offerings prepared by these royal consorts were seven times greater than before: incense, flowers, jeweled banners, silken canopies, streamers, parasols, and exquisite food and drink. The smallest jeweled parasol measured sixteen yojanas in circumference, the shortest streamer was thirty-six yojanas long, and the lowest jeweled banner stood sixty-eight yojanas high. The fragrance of the food and drink spread throughout an area of eight yojanas. Carrying such offerings, they went to the Tathāgata, bowed at the Buddha’s feet, circumambulated him a hundred thousand times, and addressed him, saying, "World-Honored One, we have prepared these offerings for the Buddha and the community of monks. We beseech the Tathāgata, out of compassion, to accept our final offering." The Tathāgata, knowing the time, remained silent and did not accept. The consorts, their wishes unfulfilled, became distressed in heart. They tore at their hair, beat their breasts, and wailed loudly, as if they had just lost a beloved child. Then they withdrew to one side and stood in silence.

爾時復有八恒河沙諸天女等，其名曰廣目天女而為上首，作如是言：「汝等諸姊！諦觀，諦觀，是諸人眾，所設種種上妙供具，欲供如來及比丘僧。我等亦當如是，嚴設微妙供具，供養如來，如來受已，當入涅槃。諸姊！諸佛如來，出世甚難，最後供養亦復倍難；若佛涅槃，世間空虛。」是諸天女，愛樂大乘，欲聞大乘，聞已亦能為人廣說。渴仰大乘既自充足，復能充足餘渴仰者，守護大乘，若有異學，憎嫉大乘，勢能摧滅，如雹摧草。護持戒行，威儀具足，善能隨順一切世間，度未度者，脫未脫者，於未來世當轉法輪、紹三寶種，使不斷絕，修學大乘，以大莊嚴而自莊嚴，成就如是無量功德，等慈眾生，如視一子。亦於晨朝日初出時，各取種種天木香等，倍於人間所有香木，其木香氣，能滅人中種種臭穢。白車白蓋，駕四白馬，一一車上，皆張白帳，其帳四邊懸諸金鈴、種種香花、寶幢幡蓋，上妙甘饍，種種伎樂，敷師子座，其座四足純紺琉璃，於其座後，各各皆有七寶倚床，一一座前，復有金机，復以七寶而為燈樹，種種寶珠以為燈明，微妙天花遍布其地。是諸天女設是供已，心懷哀感，涕淚交流，生大苦惱。亦為利益、安樂眾生，成就大乘第一空行，顯發如來方便密教，亦為不斷種種說法，往詣佛所，稽首佛足，遶百千匝，而白佛言：「世尊！唯願如來，哀受我等最後供養。」如來知時，默然不受。諸天女等，不果所願，心懷憂惱。却在一面，默然而坐。

> At that time, there were also eight times as many heavenly maidens as the sands of the Ganges River, led by one named Broad-Eyed Heavenly Maiden. They said to one another: "Sisters, look carefully! Look at all these people preparing such exquisite offerings to present to the Tathāgata and the community of monks. We too should arrange splendid offerings to make to the Tathāgata. Once the Tathāgata accepts them, he will enter Nirvāṇa. Sisters, the appearance of a Buddha in the world is exceedingly rare, and the opportunity to make the final offering is even rarer. If the Buddha passes into Nirvāṇa, the world will be left empty." These heavenly maidens loved the Great Vehicle, longed to hear its teachings, and having heard them, were able to expound them widely for others. Filled with a thirst for the Great Vehicle, they satisfied themselves and then satisfied others who also thirsted for it. They guarded the Great Vehicle; if any followers of other teachings harbored hatred or jealousy toward it, they had the power to crush them, like hail flattening grass. They upheld the precepts, their conduct and dignity were complete, and they skillfully adapted to all worldly circumstances. They liberated those not yet liberated, freed those not yet freed. In the future, they would turn the Wheel of Dharma and continue the lineage of the Three Jewels so it would never be cut off. They studied the Great Vehicle, adorning themselves with its great adornments, and accomplished immeasurable merits. They regarded all beings with equal compassion, as if each were their only child. Also, at dawn as the sun first rose, each took various kinds of heavenly incense wood, far surpassing any fragrant wood found in the human realm. The fragrance of this wood could eliminate all kinds of foul odors among humans. They had white carriages with white canopies, each drawn by four white horses. On each carriage, a white canopy was spread, its four sides hung with golden bells, various fragrant flowers, jeweled banners, and streamers. There were exquisite delicacies, various musical performances, and lion thrones were arranged. Each throne had four legs made entirely of dark blue lapis lazuli, and behind each throne was a seven-jeweled reclining couch. Before each throne stood a golden table, and there were also lampstands made of the seven jewels, with various precious pearls as lamp lights, and exquisite heavenly flowers spread across the ground. After making these offerings, these heavenly maidens, hearts filled with sorrow, wept profusely, experiencing great distress. For the sake of benefiting and bringing peace to sentient beings, for accomplishing the foremost practice of emptiness in the Great Vehicle, for revealing the Tathāgata's expedient and profound teachings, and to ensure the continuous flow of various Dharma teachings, they approached the Buddha's place. They bowed their heads at the Buddha's feet, circumambulated him hundreds of thousands of times, and addressed him, saying: "World-Honored One, we beseech the Tathāgata to compassionately accept our final offerings." The Tathāgata, knowing the time, remained silent and did not accept. The heavenly maidens, their wishes unfulfilled, hearts heavy with sorrow and distress, withdrew to one side and sat down in silence.

爾時復有九恒河沙諸龍王等，住於四方，其名曰：和修吉龍王、難陀龍王、婆難陀龍王而為上首。是諸龍王，亦於晨朝日初出時，設諸供具，倍於人天，持至佛所，稽首佛足，遶百千匝，而白佛言：「唯願如來，哀受我等最後供養。」如來知時，默然不受。是諸龍王，不果所願，心懷愁惱，却坐一面。

> At that time, there were also dragon kings, as numerous as the sands of nine Ganges Rivers, dwelling in the four directions. Their leaders were named Dragon King Vasuki, Dragon King Nanda, and Dragon King Upananda. These dragon kings, too, at dawn when the sun first rose, prepared offerings far surpassing those of humans and gods, brought them to the Buddha, bowed their heads at the Buddha's feet, circled hundreds of thousands of times, and said to the Buddha: "We only pray that the Tathagata, out of compassion, will accept our final offering." The Tathagata, knowing the time, remained silent and did not accept. These dragon kings, their wish unfulfilled, were filled with sorrow and distress, and withdrew to sit to one side.

爾時復有十恒河沙諸鬼神王，毘沙門王而為上首，各相謂言：「仁等，今者可速詣佛所。」設供具倍於諸龍，持往佛所，稽首佛足，遶百千匝，而白佛言：「唯願如來，哀受我等最後供養。」如來知時，默然不許。是諸鬼王，不果所願，心懷愁惱，却坐一面。

> At that time, there were also ten Ganges-sands of ghost and spirit kings, with Vaiśravaṇa as their leader. They said to each other, "Friends, now we should quickly go to the Buddha." They prepared offerings twice as abundant as those of the dragons, carried them to the Buddha, bowed their heads at the Buddha’s feet, circumambulated him a hundred thousand times, and said to the Buddha, "We only pray that the Tathāgata will compassionately accept our final offerings." The Tathāgata, knowing the time, remained silent and did not consent. These ghost kings, their wish unfulfilled, felt sorrowful and distressed, and sat down to one side.

爾時復有二十恒河沙金翅鳥王，降怨鳥王而為上首。

> At that time, there were also golden-winged bird kings as numerous as the sands of twenty Ganges Rivers, with the King of Subduing Resentment as their leader.

復有三十恒河沙乾闥婆王，那羅達王而為上首。

> There were also three hundred billion Gandharva kings, with King Nalada as their foremost leader.

復有四十恒河沙緊那羅王，善見王而為上首。

> There were also forty Ganges-sands of Kinnara Kings, led by their foremost, King Shanjian.

復有五十恒河沙摩睺羅伽王，大善見王而為上首。

> There were also fifty Ganges-sand numbers of mahoraga kings, led by the Great Good-Seer King.

復有六十恒河沙阿修羅王，睒婆利王而為上首。

> Furthermore, there were sixty Ganges-sands of Asura Kings, with Shanpoli King as their leader.

復有七十恒河沙陀那婆王，無垢河水王、跋提達多王等而為上首。

> Furthermore, there were seventy Ganges-sands of Dānava kings, with King Aniruddha of the Pure River and King Bhadradatta leading them.

復有八十恒河沙羅剎王，可畏王而為上首，捨離惡心，更不食人，於怨憎中生慈悲心，其形醜陋，以佛神力皆悉端正。

> Furthermore, there were countless Rākṣasa kings, as numerous as the sands of eighty Ganges rivers, led by the formidable King Kēwèi. They abandoned their malicious intentions and ceased consuming humans. From hearts once filled with hatred and resentment, they gave rise to compassion and loving-kindness. Though their forms were originally hideous, through the divine power of the Buddha, they all became dignified and graceful.

復有九十恒河沙樹林神王，樂香王而為上首。

> There were also ninety Ganges-sand number of tree forest spirit kings, with King Delightful Fragrance as their foremost leader.

復有千恒河沙持呪王，大幻持呪王而為上首。

> There were also a thousand Ganges-sand-like numbers of mantra kings, with the Great Illusion Mantra King as their leader.

復有一億恒河沙貪色鬼魅，善見王而為上首。

> There is also a host of ghostly beings, as numerous as the sands of a hundred million Ganges rivers, who are obsessed with desire and form, led by their king, Good Sight.

復有百億恒河沙天諸娙女，藍婆女、欝婆尸女、帝路沾女、毘舍佉女而為上首。

> Furthermore, there were hundreds of billions of Ganges River sands' worth of heavenly maidens, with Lanpo, Yuposhi, Diluzhan, and Pisheqie as their leaders.

復有千億恒河沙地諸鬼王，白濕王而為上首。

> There were also a thousand billion billion ghost kings, as numerous as the sands of the Ganges, with the White Moisture King as their leader.

復有十萬億恒河沙等諸天子及諸天王、四天王等。

> Furthermore, there were countless celestial beings, heavenly kings, and the Four Heavenly Kings—as numerous as the sands of a hundred thousand billion Ganges Rivers.

復有十萬億恒河沙等四方風神，吹諸樹上時非時花散雙樹間。

> There were also a hundred thousand billion times the number of grains of sand in the Ganges—wind gods from the four directions—who blew the flowers that bloom in season and out of season from the trees, scattering them among the twin trees.

復有十萬億恒河沙主雲雨神，皆作是念：「如來涅槃焚身之時，我當注雨，令火時滅，眾中熱悶為作清涼。」

> There were also a hundred thousand billion gazillion rain-cloud gods, all of whom had this thought: "When the Tathagata passes into Nirvana and his body is cremated, we will pour down rain to extinguish the fire, bringing coolness and relief to those in the crowd overcome by the heat."

復有二十恒河沙大香象王，羅睺象王、金色象王、甘味象王、紺眼象王，欲香象王等而為上首，敬重大乘，愛樂大乘，知佛不久當般涅槃，各各拔取無量無邊諸妙蓮花，來至佛所，頭面禮佛，却住一面。

> Furthermore, there were as many great fragrant elephant kings as the sands of twenty Ganges rivers. Led by such kings as Rāhula Elephant King, Golden Elephant King, Sweet-Tasting Elephant King, Dark-Blue-Eyed Elephant King, and Desire-Fragrance Elephant King, they revered the Great Vehicle, cherished and delighted in the Great Vehicle. Knowing that the Buddha would soon enter Parinirvāṇa, each uprooted countless, boundless exquisite lotus flowers, came before the Buddha, bowed their heads to the ground in reverence, and then stood to one side.

復有二十恒河沙等師子獸王，師子吼王而為上首，施與一切眾生無畏。持諸花菓，來至佛所，稽首佛足，却住一面。

> Furthermore, there were twenty times as many beings as the sands of the Ganges River—lion kings, lords of the lion’s roar—led by their foremost ones, who grant fearlessness to all sentient beings. Holding flowers and fruits, they came to where the Buddha was, bowed their heads at the Buddha’s feet, and then stood to one side.

復有二十恒河沙等諸飛鳥王，鳧鴈、鴛鴦、孔雀諸鳥，乾闥婆鳥、迦蘭陀鳥、鴝鵒鸚鵡、俱翅羅鳥、婆嘻伽鳥、迦陵頻伽鳥、耆婆耆婆鳥，如是等諸鳥，持諸花菓，來至佛所，稽首佛足，却住一面。

> Moreover, there were countless flocks of flying bird kings—ducks, geese, mandarin ducks, peacocks, and various other birds—Gandharva birds, Kalanta birds, mynahs, parrots, Kokila birds, Bahika birds, Kalavinka birds, Jivajiva birds, and others like them. They came bearing flowers and fruits to where the Buddha was, bowed their heads at the Buddha’s feet, and then withdrew to one side.

復有二十恒河沙等水牛牛羊，往至佛所，出妙香乳，其乳流滿拘尸那城所有溝坑，色香美味悉皆具足，成是事已，却住一面。

> Moreover, there were as many water buffaloes, cows, and sheep as the sands of twenty Ganges rivers. They approached the Buddha and offered fragrant, exquisite milk. This milk flowed and filled every ditch and pit in the city of Kuśinagara, all of it rich in color, aroma, and flavor. Having accomplished this, they withdrew and stood to one side.

復有二十恒河沙等四天下中諸神仙人，忍辱仙等而為上首，持諸香花及諸甘果，來詣佛所，稽首佛足，遶佛三匝，而白佛言：「唯願世尊，哀受我等最後供養。」如來知時默然不許。時諸仙人，不果所願。心懷愁惱，却住一面。

> Furthermore,

閻浮提中一切蜂王，妙音蜂王而為上首，持種種花來詣佛所，稽首佛足，遶佛一匝，却住一面。

> All the bee kings of Jambudvipa, led by the foremost bee king Miaoyin, carrying various flowers, came to where the Buddha was. They bowed their heads at the Buddha’s feet, circled the Buddha once, and then stood to one side.

爾時閻浮提中比丘、比丘尼一切皆集，唯除尊者摩訶迦葉、阿難二眾。

> At that time, all the monks and nuns of Jambudvīpa had gathered, except for the two assemblies of the Venerable Mahākāśyapa and Ānanda.

復有無量阿僧祇恒河沙等世界中間，及閻浮提所有諸山，須彌山王而為上首，其山莊嚴，叢林蓊欝，諸樹茂盛，枝條扶踈，蔭蔽日光，種種妙花周遍而有，龍泉流水清淨香潔。諸天、龍、神、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽，神仙呪術，作倡伎樂，如是等眾，彌滿其中。是諸山神，亦來詣佛，稽首佛足，却住一面。

> Furthermore, there are countless worlds as numerous as the sands of the Ganges, and among them, all the mountains of Jambudvīpa, with Mount Sumeru as their foremost, stand majestic and adorned. Their forests are lush and dense, their trees flourish with abundant branches and leaves, shading the sunlight. All kinds of exquisite flowers bloom everywhere, while dragon springs flow with pure, fragrant, and clear water. Celestial beings, dragons, spirits, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, immortals, masters of spells, musicians, and performers—such multitudes fill these realms. These mountain spirits also came to the Buddha, bowed at his feet, and respectfully stood to one side.

復有阿僧祇恒河沙等四大海神及諸河神，有大威德，具大神足，所設供養，倍勝於前。諸神身光伎樂燈明，悉蔽日月令不復現。以占婆花散熙連河，來至佛所，稽首佛足，却住一面。

> Furthermore, there were as many as the sands of countless Ganges rivers—great sea gods of the four oceans and various river gods—possessing immense virtue and supernatural powers. The offerings they presented far surpassed those made before. The radiance from their bodies, the music they played, and the lamps they lit outshone the sun and moon, causing them to disappear from sight. They scattered champaka flowers upon the Hiranyavati River, approached the Buddha, bowed their heads at his feet, and then withdrew to one side.

爾時拘尸那城娑羅樹林，其林變白，猶如白鶴。於虛空中，自然而有七寶堂閣，彫文刻鏤，綺飾分明，周匝欄楯，眾寶雜廁。堂下多有流泉浴池，上妙蓮花彌滿其中，猶如北方欝單越國，亦如忉利歡喜之園。爾時娑羅樹林中間，種種莊嚴，甚可愛樂，亦復如是。是諸天、人、阿修羅等，咸覩如來涅槃之相，皆悉悲感，愁憂不樂。

> At that time, in the city of Kuśinagara, the grove of sāla trees turned white, like white cranes. In the sky, a magnificent seven-jeweled pavilion naturally appeared, adorned with intricate carvings and elegant decorations, surrounded by railings made of various precious materials. Below the pavilion were flowing springs and bathing pools, filled with exquisite lotuses, much like the northern land of Uttarakuru or the joyful gardens of the Heaven of the Thirty-Three. At that moment, the sāla grove was adorned with all kinds of beautiful decorations, delightful and pleasing to behold. The gods, humans, and asuras who witnessed the signs of the Tathāgata's nirvana were all filled with sorrow, grief, and distress.

爾時四天王釋提桓因，各相謂言：「汝等觀察，諸天、世人及阿修羅，大設供養，欲於最後供養如來。我等亦當如是供養，若我最後得供養者，檀波羅蜜則為成就滿足不難。」爾時四天王所設供養，倍勝於前，持曼陀羅花、摩訶曼陀羅花、迦枳樓伽花、摩訶迦枳樓伽花、曼殊沙花、摩訶曼殊沙花、散多尼迦花、摩訶散多尼迦花、愛樂花、大愛樂花、普賢花、大普賢花、時花、大時花、香城花、大香城花、歡喜花、大歡喜花、發欲花、大發欲花、香醉花、大香醉花、普香花、大普香花、天金葉花、龍華、波利質多樹花、拘毘羅樹花，復持種種上妙甘饍，來至佛所，稽首佛足。是諸天人所有光明，能覆日月，令不復現。以是供具，欲供養佛。如來知時，默然不受。爾時諸天，不果所願，愁憂苦惱，却住一面。

> At that time, the Four Heavenly Kings and Śakra, Lord of the Devas, said to one another, "Look—the gods, humans, and asuras are making vast offerings, wishing to make the final offerings to the Tathāgata. We too should make such offerings. If we are able to make the final offerings, then our perfection of giving will be fully accomplished without difficulty." Then the offerings prepared by the Four Heavenly Kings surpassed all previous ones. They brought mandārava flowers, great mandārava flowers, kālakāruka flowers, great kālakāruka flowers, mañjūṣaka flowers, great mañjūṣaka flowers, santānaka flowers, great santānaka flowers, āloka flowers, great āloka flowers, samantabhadra flowers, great samantabhadra flowers, timely flowers, great timely flowers, fragrant-city flowers, great fragrant-city flowers, joyful flowers, great joyful flowers, desire-arousing flowers, great desire-arousing flowers, fragrance-intoxicating flowers, great fragrance-intoxicating flowers, all-pervading-fragrance flowers, great all-pervading-fragrance flowers, heavenly-gold-leaf flowers, nāga flowers, pārijāta tree flowers, and kovidāra tree flowers. They also brought various exquisite delicacies and came before the Buddha, bowing their heads at his feet. The radiance of these heavenly beings was so brilliant that it outshone the sun and moon, causing them to disappear from view. With these offerings, they wished to make offerings to the Buddha. The Tathāgata, knowing the proper time, remained silent and did not accept them. At that time, the heavenly beings, their wishes unfulfilled, became sorrowful and distressed, and withdrew to one side.

爾時釋提桓因及三十三天，設諸供具亦倍勝前，及所持花亦復如是，香氣微妙甚可愛樂，持得勝堂并諸小堂，來至佛所，稽首佛足，而白佛言：「世尊，我等深樂、愛護大乘，唯願如來哀受我食。」如來知時，默然不受。時諸釋天，不果所願，心懷愁惱，却住一面。

> At that time, Sakra Devanam Indra and the thirty-three gods prepared offerings even more splendid than before, and the flowers they carried were likewise exceptionally beautiful, with a subtle and delightful fragrance. They brought the Hall of Victory along with smaller halls, approached the Buddha, bowed their heads at his feet, and addressed him, saying, "World-Honored One, we deeply cherish and uphold the Great Vehicle. We humbly beseech the Tathagata to compassionately accept our offerings." The Tathagata, knowing the appropriate time, remained silent and did not accept. At that moment, the gods of the Trayastrimsa Heaven, their wishes unfulfilled, felt sorrow and distress, and withdrew to one side.

乃至第六天，所設供養展轉勝前，寶幢幡蓋。寶蓋小者覆四天下，幡最短者周圍四海，幢最卑者至自在天，微風吹幡，出妙音聲。持上甘饍，來詣佛所，稽首佛足，白佛言：「世尊，唯願如來哀受我等最後供養。」如來知時默然不受。是諸天等，不果所願，心懷愁惱，却住一面。

> Even up to the sixth heaven, the offerings they prepared surpassed those of the previous heavens, with precious banners, flags, and canopies. The smallest canopy could cover the four continents, the shortest flag could encircle the four seas, and the lowest banner reached as high as the Heaven of Free Enjoyment. A gentle breeze stirred the flags, producing wondrous, melodious sounds. Holding the finest delicacies, they approached the Buddha, bowed at his feet, and said, "World-Honored One, we beseech you to compassionately accept our final offering." The Tathāgata, knowing the time was not right, remained silent and did not accept. These heavenly beings, their wish unfulfilled, felt sorrow and distress, and withdrew to one side.

上至有頂，其餘梵眾，一切來集。爾時大梵天王及餘梵眾，放身光明，遍四天下。欲界、人、天，日月光明，悉不復現。持諸寶幢、繒綵、幡蓋，幡極短者懸於梵宮至娑羅樹間，來詣佛所，稽首佛足，白佛言：「世尊！唯願如來，哀受我等最後供養。」如來知時，默然不受。爾時諸梵不果所願，心懷愁惱，却住一面。

> From the highest heavens down to the Brahma realms, all the celestial beings gathered. At that time, the Great Brahma King and the other celestial beings emitted a radiant light that filled the four directions of the world. The light of the sun, moon, and all beings in the desire realm, including humans and gods, was completely outshone. Holding precious banners, silks, and canopies, with the shortest banners hanging from the Brahma palaces all the way to the sala trees, they approached the Buddha, bowed at his feet, and said, "World-Honored One, we beseech you to accept our final offering." The Buddha, knowing the time, remained silent and did not accept. Disappointed, the celestial beings felt sorrow and withdrew to one side.

爾時毘摩質多阿修羅王，與無量阿修羅大眷屬俱，身諸光明，勝於梵天，持諸寶幢、繒綵、幡蓋，其蓋小者覆千世界，上妙甘饍，來詣佛所，稽首佛足，而白佛言：「唯願如來，哀受我等最後供養。」如來知時，默然不受。諸阿修羅，不果所願，心懷愁惱，却住一面。

> At that time, the Asura King Vemacitra, accompanied by countless great retinues of Asuras, their bodies radiating light surpassing that of Brahma, holding various jeweled banners, silk streamers, and canopies—the smallest of which could cover a thousand worlds—and offering exquisite delicacies, approached the Buddha. Prostrating at the Buddha’s feet, he addressed him, saying: "We beseech the Tathagata to compassionately accept our final offering." The Buddha, knowing the right time, remained silent and did not accept it. The Asuras, their wish unfulfilled, felt distressed and withdrew to one side.

爾時欲界魔王波旬與其眷屬、諸天婇女，無量無邊阿僧祇眾，開地獄門，施清冷水，因而告曰：「汝等今者，無所能為，唯當專念如來、應、正遍知，建立最後隨喜供養，當令汝等長夜獲安。」時魔波旬於地獄中，悉除刀劍無量苦毒，熾然炎火注雨滅之。以佛神力，復發是心，令諸眷屬，皆捨刀劍、弓弩、鎧仗、鉾槊、長鉤、金鎚、鉞斧、鬪輪、羂索，所持供養，倍勝一切人天所設，其蓋小者覆中千界，來至佛所，稽首佛足，而白佛言：「我等今者，愛樂大乘，守護大乘。世尊！若有善男子善女人，為供養故、為怖畏故、為誑他故、為財利故、為隨他故受是大乘，或真或偽，我等爾時當為是人，除滅怖畏，說如是呪：

> At that time, Māra, the king of the desire realm, along with his retinue, celestial maidens, and an immeasurable, boundless assembly beyond count, opened the gates of hell and offered cool, clear water. He then declared: “Now, you can do nothing else. You must single-mindedly recollect the Tathāgata, the Worthy One, the Perfectly Enlightened One, and establish the final offering of rejoicing. This will bring you lasting peace through the long night.” Then Māra, by the Buddha’s spiritual power, removed all the swords and immeasurable torments of hell, and extinguished the blazing flames with a pouring rain. Moved by the Buddha’s might, he also resolved that his retinue should lay down their swords, bows, crossbows, armor, spears, lances, long hooks, golden maces, battle-axes, war-wheels, and nets. The offerings they then brought forth surpassed all those made by humans and gods. Even the smallest canopy covered a thousandfold world-system. They came before the Buddha, bowed at his feet, and addressed him, saying: “We now cherish the Great Vehicle and vow to protect it. O World-Honored One, if any good man or good woman accepts this Great Vehicle—whether sincerely or falsely—for the sake of making offerings, out of fear, to deceive others, for wealth and profit, or simply to follow others, we shall at that time dispel their fears and recite this dhāraṇī:”

「『啅抧吒吒羅啅抧盧呵隷　摩訶盧呵隷　阿羅遮羅　多羅莎呵』

> "Zhuo Zhi Zha Zha Luo Zhuo Zhi Lu He Li, Mo He Lu He Li, A Luo Zhe Luo, Duo Luo Sha He."

「是呪能令諸失心者、怖畏者、說法者、不斷正法者，為伏外道故、護己身故、護正法故、護大乘故，說如是呪。若有能持如是呪者，無惡象怖，若至曠野、空澤、嶮處不生怖畏，亦無水火、師子虎狼、盜賊王難。世尊！若有能持如是呪者，悉能除滅如是等怖。世尊！持是呪者，我當護之，如龜藏六。世尊！我等今者，不以諭諂說如是事，持是呪者，我當至誠，益其勢力。唯願如來，哀受我等最後供養。」

> This mantra has the power to calm those who have lost their minds, to reassure those who are fearful, to aid those who teach the Dharma, and to support those who uphold the true teachings. It is spoken to subdue misguided views, to protect oneself, to safeguard the true Dharma, and to preserve the Great Vehicle. Whoever can uphold this mantra will have no fear of wild elephants. When traveling through wilderness, open plains, or dangerous places, they will feel no terror. They will be safe from dangers of water and fire, from lions, tigers, wolves, bandits, or threats from rulers. World-Honored One, whoever upholds this mantra can dispel all such fears. World-Honored One, I will protect those who hold this mantra, just as a turtle withdraws its limbs into its shell. World-Honored One, we do not speak these words with deceit or flattery. For those who uphold this mantra, I will sincerely increase their strength and support them. We only ask that the Tathagata compassionately accept this final offering from us.

爾時佛告魔波旬言：「我不受汝飲食供養，我已受汝所說神呪，為欲安樂一切眾生、四部眾故。」佛說是已，默然不受。如是三請，皆亦不受。時魔波旬，不果所願，心懷愁惱，却住一面。

> At that time, the Buddha told the demon Papiyan, "I will not accept your offerings of food and drink. I have already accepted the divine incantation you spoke, for the sake of bringing peace and happiness to all beings and the fourfold assembly." Having said this, the Buddha remained silent and did not accept the offerings. Three times the request was made, and three times it was refused. Then the demon Papiyan, failing to achieve his wish, became troubled and sorrowful, and withdrew to one side.

爾時大自在天王與其眷屬無量無邊，及諸天眾，所設供具，悉覆梵、釋、護世四王、人天八部、及非人等所有供具。梵釋所設，猶如聚墨在珂貝邊，悉不復現。寶蓋小者能覆三千大千世界。持如是等供養之具，來詣佛所，稽首佛足，遶無數匝，白佛言：「世尊！我等所獻微末供具，喻如蚊子供養於我，亦如有人以一掬水投於大海，然一小燈助百千日，春夏之月眾花茂盛，有持一花益於眾花，以亭歷子益須彌山，豈當有益大海、日明、眾花、須彌。世尊！我今所奉微末供具，亦復如是。若以三千大千世界滿中香花、伎樂、幡蓋，供養如來，尚不足言。何以故？如來為諸眾生，常於地獄、餓鬼、畜生諸惡趣中，受諸苦惱。是故世尊！應見哀愍，受我等供。」

> At that time, the Great Heavenly King Maheshvara, together with his countless and boundless retinue, and all the heavenly beings, presented offerings that completely overshadowed those made by Brahma, Indra, the Four Guardian Kings, the eight classes of humans and gods, and non-human beings. The offerings set up by Brahma and Indra appeared like a blot of ink beside a white conch shell—they could no longer be seen at all. Even the smallest of their jeweled canopies could cover three thousand great thousand-worlds. Carrying such offerings, they came to the Buddha's dwelling, bowed their heads at the Buddha's feet, circumambulated countless times, and said to the Buddha: "World-Honored One, the humble offerings we present are like a mosquito making an offering to me, or like someone pouring a single handful of water into the great ocean, or lighting one small lamp to aid a hundred thousand suns, or in spring and summer when countless flowers bloom, holding up a single flower to add to all those flowers, or using a tiny mustard seed to augment Mount Sumeru—how could any of this possibly enrich the great ocean, the sunlight, the multitude of flowers, or Mount Sumeru? World-Honored One, the humble offerings I now present are just the same. Even if one filled three thousand great thousand-worlds with incense, flowers, music, banners, and canopies to offer to the Tathagata, it still would not be worth mentioning. Why? Because the Tathagata, for the sake of all beings, constantly endures all kinds of suffering in the hell realms, the realm of hungry ghosts, the animal realm, and all the evil destinations. Therefore, World-Honored One, please look upon us with compassion and accept our offerings."

爾時東方去此無量無數阿僧祇恒河沙數微塵等世界，彼有佛土，名意樂美音，佛號虛空等如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。爾時彼佛即告第一大弟子言：「善男子！汝今宜往西方娑婆世界，彼土有佛，號釋迦牟尼如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，彼佛不久當般涅槃。善男子！汝可持此世界香飯——其飯香美，食之安隱——可以此食，奉獻彼佛世尊，世尊食已，入般涅槃。善男子！并可禮敬，請決所疑。」

> At that time, in the east, beyond worlds as numerous as the grains of sand in countless, immeasurable Ganges Rivers — beyond even the atoms of those worlds — there was a buddha-land called Joyful Melody of Beautiful Sound. The Buddha there was named Equal to Emptiness Tathagata, Worthy of Offerings, Perfectly Enlightened, Perfect in Wisdom and Conduct, Well-Gone, Knower of the World, Unsurpassed One, Tamer of Beings, Teacher of Gods and Humans, Buddha, World-Honored One. Then that Buddha said to his foremost great disciple: "Good man, you should now go to the western world of Saha. In that land there is a Buddha named Shakyamuni Tathagata, Worthy of Offerings, Perfectly Enlightened, Perfect in Wisdom and Conduct, Well-Gone, Knower of the World, Unsurpassed One, Tamer of Beings, Teacher of Gods and Humans, Buddha, World-Honored One. That Buddha will soon enter Parinirvana. Good man, take this fragrant rice from our world — it is fragrant and delicious, and eating it brings peace and well-being. Offer this food to that World-Honored One. After he eats it, he will enter Parinirvana. Good man, you may also pay him respect and ask him to resolve your doubts."

爾時無邊身菩薩摩訶薩即受佛教，從座而起，稽首佛足，右遶三匝，與無量阿僧祇菩薩俱，從彼國發，來至此娑婆世界。應時此間三千大千世界大地，六種震動。於是眾中，梵、釋、四天王、魔王波旬、摩醯首羅，如是大眾，見是地動，舉身毛竪，喉舌枯燥，驚怖戰慄，各欲四散。自見其身，無復光明，所有威德，殄滅無餘。

> At that time, Boundless Body Bodhisattva Mahasattva, having received the Buddha's instruction, rose from his seat, bowed his head at the Buddha's feet, and circumambulated him three times to the right. Together with an immeasurable number of asamkhyeya bodhisattvas, he set out from that land and came to this Saha World. At that moment, the great earth of this three-thousand-great-thousand world trembled in six ways. Then, among the assembly—Brahma, Indra, the Four Heavenly Kings, Mara Papiyas, and Maheshvara—all these great multitudes, seeing the earth shake, felt every hair on their bodies stand on end. Their throats and tongues went dry, and they shook with terror and dread, each wanting to scatter in all directions. They saw that their own bodies no longer gave off any light, and all their dignity and power had utterly vanished.

是時文殊師利法王子，即從座起，告諸大眾：「諸善男子！汝等勿怖，汝等勿怖。何以故？東方去此無量無數阿僧祇恒河沙微塵等世界，有世界名意樂美音，佛號虛空等如來、應、正遍知，十號具足，彼有菩薩名無邊身，與無量菩薩，欲來至此供養如來。以彼菩薩威德力故，令汝身光悉不復現。是故汝等應生歡喜，勿懷恐怖。」爾時大眾，悉皆遙見彼佛大眾，如明鏡中自觀己身。

> Then Manjushri, the Prince of Dharma, rose from his seat and addressed the great assembly: "Good gentlemen, do not be afraid. Do not be afraid. Why not? To the east of here, beyond measureless, countless asamkhya times the number of grains of sand in the Ganges — beyond worlds as numerous as motes of dust — there is a world called Delightful Melody. Its Buddha is named Thus-Come One Equal to Emptiness, Worthy One, Perfectly Enlightened One, complete in the ten titles. In that world there is a bodhisattva named Boundless Body who, together with countless bodhisattvas, wishes to come here to make offerings to the Buddha. Because of that bodhisattva's awe-inspiring virtue and power, the light from your bodies no longer appears. Therefore you should feel joy and not harbor fear." At that moment, the entire assembly saw from afar that Buddha and his great gathering, as clearly as if gazing at their own reflections in a bright mirror.

時文殊師利復告大眾：「汝今所見彼佛大眾，如見此佛。以佛神力，復當如是得見九方無量諸佛。」

> At that time, Manjushri again addressed the assembly: "The multitude you now see around that Buddha is just like what you see around this Buddha. By the Buddha's spiritual power, you will likewise be able to see countless Buddhas in the nine directions."

爾時大眾各相謂言：「苦哉，苦哉！世間空虛，如來不久當般涅槃。」是時大眾一切悉見無邊身菩薩及其眷屬，是菩薩身，一一毛孔，各各出生一大蓮花，一一蓮花各有七萬八千城邑，縱廣正等如毘耶離城，牆壁諸塹七寶雜廁，多羅寶樹七重行列，人民熾盛安隱豐樂，閻浮檀金以為却敵，一一却敵，各有種種七寶，林樹花果茂盛，微風吹動出微妙音，其聲和雅，猶如天樂。城中人民，聞是音聲，即得受於上妙快樂。是諸塹中，妙水盈滿，清淨香潔如真琉璃。是諸水中有七寶船，諸人乘之遊戲澡浴，共相娛樂，快樂無極。復有無量雜色蓮花，優鉢羅花、拘物頭花、波頭摩花、分陀利花，其花縱廣猶如車輪。其塹岸上，多有園林，一一園中有五泉池，是諸池中復有諸花，優鉢羅花、拘物頭花、波頭摩花、分陀利花，其花縱廣亦如車輪，香氣馚馥，甚可愛樂。其水清淨柔軟第一，鳧鴈鴛鴦遊戲其中。其園各有眾寶宮宅，一一宮宅縱廣正等滿四由旬，所有牆壁四寶所成，所謂金銀琉璃頗梨，真金為嚮，周匝欄楯，玫瑰為地，金沙布上。是宮宅中，多有七寶流泉浴池，一一池邊，各有十八黃金梯陛，閻浮檀金為芭蕉樹，如忉利天歡喜之園。是一一城，各有八萬四千人王，一一諸王，各有無量夫人、婇女，共相娛樂，歡喜受樂。其餘人民，亦復如是，各於住處，共相娛樂。是中眾生，不聞餘名，純聞無上大乘之聲。是諸花中，一一各有師子之座，其座四足皆紺琉璃，柔軟素衣以布座上，其衣微妙出過三界。一一座上，有一王坐，以大乘法教化眾生，或有眾生書持、讀誦，如說修行，如是流布大乘經典。爾時無邊身菩薩，安止如是無量眾生，於自身已令捨世樂，皆作是言：「苦哉，苦哉！世間空虛，如來不久當般涅槃。」

> At that time, the great assembly said to one another, "How painful, how painful! The world is becoming empty. The Tathagata will soon enter Parinirvana." Then the entire great assembly saw Boundless Body Bodhisattva and his followers. From every single pore of this Bodhisattva's body, a great lotus flower emerged. Each lotus flower contained seventy-eight thousand cities, each equal in length and width to the city of Vaishali, with walls and moats adorned with the seven treasures. Seven rows of palm trees lined the paths. The people were prosperous, secure, and joyful. The ramparts were made of Jambu River gold, and each rampart was adorned with various kinds of the seven treasures. Groves of trees and flowers bloomed abundantly. A gentle breeze stirred them, producing subtle and wonderful sounds, harmonious and elegant like celestial music. When the people in the cities heard these sounds, they immediately experienced sublime happiness. The moats were filled with exquisite water, pure, fragrant, and clean as true crystal. In these waters were boats made of the seven treasures. People rode them, playing and bathing, delighting together in boundless joy. There were also countless lotus flowers of various colors—blue lotuses, yellow lotuses, red lotuses, and white lotuses—each as large as a chariot wheel. On the banks of the moats were many gardens, and in each garden were five spring-fed ponds. In these ponds were more flowers—blue lotuses, yellow lotuses, red lotuses, and white lotuses—each as large as a chariot wheel, their fragrance rich and delightful. The water was pure, soft, and unsurpassed, with ducks, geese, and mandarin ducks playing within it. Each garden had jeweled palaces, each measuring fully four yojanas in length and width. All the walls were made of the four treasures—gold, silver, crystal, and lapis lazuli—with true gold as the facing. Surrounding railings of rosewood stood on ground of rosewood, with gold sand spread upon it. In these palaces were many bathing pools fed by springs of the seven treasures. Beside each pool were eighteen golden stairways, with Jambu River gold banana trees, like the Garden of Joy in the Trayastrimsha Heaven. In each city were eighty-four thousand kings, and each king had countless consorts and maidens, delighting together and joyfully receiving pleasure. The other people were likewise, each in their own dwelling, delighting together. The beings there heard no other names—only the sound of the unsurpassed Great Vehicle. In each of these flowers was a lion throne, its four legs made of deep blue lapis lazuli, with soft white cloth spread upon the seat, cloth so exquisite it surpassed the three realms. On each throne sat a king, teaching beings with the Great Vehicle Dharma. Some beings copied, upheld, and recited it, practicing according to the teachings, thus spreading the Great Vehicle scriptures. At that time, Boundless Body Bodhisattva established countless beings in this way, causing them to renounce worldly pleasures, and all of them said, "How painful, how painful! The world is becoming empty. The Tathagata will soon enter Parinirvana."

爾時無邊身菩薩，與無量菩薩周匝圍遶，示現如是神通力已，持是種種無量供具，及以上妙香美飲食，若有得聞是食香氣，煩惱諸垢皆悉消滅。以是菩薩神通力故，一切大眾悉皆得見如是變化。無邊身菩薩身大無邊、量同虛空，唯除諸佛，餘無能見是菩薩身其量邊際。爾時無邊身菩薩及其眷屬，所設供養倍勝於前，來至佛所，稽首佛足，合掌恭敬白佛言：「世尊！唯願哀愍，受我等食。」如來知時，默然不受。如是三請，悉亦不受。爾時無邊身菩薩及其眷屬，却住一面。

> At that time, the Bodhisattva Boundless Body, surrounded by countless bodhisattvas, displayed these miraculous powers. He brought all kinds of immeasurable offerings, along with exquisite, fragrant, and delicious food and drink. If anyone smelled the fragrance of this food, all their afflictions and defilements would be completely eliminated. Through the power of this bodhisattva's miraculous abilities, the entire great assembly could see these transformations. The body of the Bodhisattva Boundless Body was boundless and vast, equal in measure to empty space. Except for the Buddhas, no one else could perceive the limits or extent of this bodhisattva's body. Then the Bodhisattva Boundless Body and his retinue, having prepared offerings even more magnificent than before, came to where the Buddha was. They bowed their heads at the Buddha's feet and, with palms together in reverence, addressed the Buddha: "World-Honored One, we entreat you in compassion to accept our food." The Tathagata, knowing the time, remained silent and did not accept. Three times they made this request, and each time he did not accept. Then the Bodhisattva Boundless Body and his retinue withdrew and stood to one side.

南西北方諸佛世界，亦有無量無邊身菩薩，所持供養倍勝於前，來至佛所，乃至却住一面，皆亦如是。

> In the buddha worlds of the south, west, and north, there were also countless bodhisattvas with boundless bodies. The offerings they carried were twice as magnificent as those before, and they came to where the Buddha was, and then withdrew to stand to one side, all in the same way.

爾時娑羅雙樹吉祥福地，縱廣三十二由旬，大眾充滿，間無空缺。爾時四方無邊身菩薩及其眷屬所坐之處，或如錐頭、針鋒、微塵，十方如微塵等諸佛世界諸大菩薩，悉來集會，及閻浮提一切大眾，亦悉來集——唯除尊者摩訶迦葉、阿難二眾，阿闍世王及其眷屬——乃至毒蛇，視能殺人蜣蜋、蝮蝎，及十六種行惡業者，一切來集。陀那婆神、阿修羅等，悉捨惡念，皆生慈心，如父、如母、如姊、如妹；三千大千世界眾生，慈心相向，亦復如是，除一闡提。

> At that time, in the auspicious and blessed land of the twin sal trees, extending thirty-two yojanas in every direction, the great assembly was completely filled, with no empty space between them. Then, Bodhisattvas of Boundless Body from the four directions, along with their followers, took their seats—some on spaces as small as an awl's tip, a needle's point, or a mote of dust. Great Bodhisattvas from Buddha-worlds throughout the ten directions, as numerous as motes of dust, all gathered together. And all the great assembly of Jambudvipa also came to gather—except for the venerable Mahakashyapa and Ananda with their followers, and King Ajatashatru with his attendants—even poisonous snakes whose gaze could kill, dung beetles, vipers and scorpions, and those who commit the sixteen kinds of evil deeds—all came together. Danava deities, asuras, and others all abandoned their evil thoughts and gave rise to compassionate hearts, like fathers, like mothers, like sisters, like brothers. Living beings throughout the three thousand great thousand world-system likewise faced one another with compassionate hearts—except for the Icchantikas.

爾時三千大千世界，以佛神力故，地皆柔軟，無有丘墟、土沙、礫石、荊棘、毒草，眾寶莊嚴，猶如西方無量壽佛極樂世界。是時大眾悉見十方如微塵等諸佛世界，如於明鏡自觀己身，見諸佛土亦復如是。

> At that time, because of the Buddha's spiritual power, the ground throughout the three thousand great thousand worlds became soft and gentle. There were no hills or wastelands, no dirt, sand, gravel, thorns, or poisonous plants. It was adorned with countless treasures, just like the Land of Ultimate Bliss of Amitabha Buddha in the West. At that moment, everyone in the great assembly could see all the Buddha worlds in the ten directions—as numerous as tiny dust motes—just as clearly as seeing their own reflection in a bright mirror. They saw all the Buddha lands in the same way.

爾時如來面門所出五色光明，其光明曜覆諸大會，令彼身光，悉不復現；所應作已，還從口入。時諸天人及諸會眾，阿修羅等，見佛光明，還從口入，皆大恐怖，身毛為竪，復作是言：「如來光明出已還入，非無因緣，必於十方所作已辦，將是最後涅槃之相。何期苦哉，何期苦哉！如何？世尊一旦捨離四無量心，不受人天所奉供養，聖慧日光從今永滅，無上法船於斯沈沒。嗚呼痛哉，世間大苦。」舉手搥胸，悲號啼哭，支節戰動，不能自持，身諸毛孔流血灑地。

## 大般涅槃經卷第一