---
title: "釋迦譜 · 27 釋迦雙樹般涅槃記"
description: "僧祐法师于南朝梁代所撰《釋迦譜》是漢傳佛教史上第一部系統記述釋迦牟尼生平事蹟及僧團淵源的傳記類經典。該書廣泛輯錄佛教經律典籍中有關佛陀的記載，彙編成譜，內容涵蓋佛陀降誕、成道、說法、度眾直至涅槃的完整歷程。作為早期佛教聖傳文獻的集大成之作，它不僅為研究佛陀生平及佛教史提供了權威依據，更奠定了漢地佛陀傳記書寫的範式，對後世佛教傳記文學與信仰實踐影響深遠。"
url: "https://rushiwowen.co/en/r/cmcye8q9v0phwl204tiwg2e1k"
---

## 釋迦譜卷第四

> Volume 4 of the Life of Shakyamuni

梁沙門釋僧祐撰

> Compiled by the Liang Dynasty Monk Sengyou

釋迦雙樹般涅槃記第二十七

> Chapter Twenty-Seven: The Record of Shakyamuni's Nirvana Beneath the Twin Trees

釋迦八國分舍利記第二十八

> The Record of the Division of the Buddha’s Relics Among Eight Kingdoms — Chapter Twenty-Eight

釋迦天上龍宮舍利寶塔記第二十九

> \## Chapter 29: The Relic Jeweled Stupa in the Dragon Palace of the Heaven of Shakyamuni

釋迦龍宮佛𣯃塔記第三十

> The Record of Shakyamuni's Dragon Palace Pagoda and Buddha's Footprint, Chapter Thirty

### 釋迦雙樹般涅槃記第二十七出大般涅槃經

> Chapter 27: Shakyamuni's Nirvana Under the Twin Trees<note>From the Mahaparinirvana Sutra</note>

佛在拘尸那城。力士生地阿夷羅跋提河邊娑羅雙樹間。與大比丘八十億百千人俱。前後圍繞。二月十五日臨涅槃時。以佛神力出大音聲。乃至有頂隨其類音。普告眾生。今日如來應供正遍知。憐愍眾生如羅睺羅。為作歸依。大覺世尊將欲涅槃。一切眾生若有所疑。今悉可問。為最後問。

> The Buddha was in the city of Kushinagar, in the land of the mighty warriors, by the banks of the Airavati River, between a pair of sal trees. He was accompanied by a great assembly of eighty billion hundred thousand monks, who gathered around him in front and behind. On the fifteenth day of the second month, as the time of his final passing approached, the Buddha, through his spiritual power, sent forth a great sound that reached even the highest heavens, speaking to all beings in accordance with their own languages. He proclaimed: "Today, the Thus-Come One, the Worthy One, the Fully Enlightened One, who cares for all sentient beings with the same love as Rahula, serves as your refuge. The Great Awakened World-Honored One is about to enter Nirvana. If any being has questions, you may now ask them. This is your final opportunity to ask."

長阿含經云。佛於毘耶離與阿難獨坐。於後夏安居中。佛身疾生舉軀皆痛。佛告阿難。諸有修四神足多修習行常念不忘。在意所欲。可得不死一劫有餘。阿難。佛四神足已多。如來可止一劫有餘。為世除冥天人獲安。爾時阿難默然不對。如是再三。阿難為魔之所蔽。曚曚不悟。佛告阿難宜知是時。阿難承旨禮佛而去。其間未久。時魔波旬來。白佛意無欲般涅槃。佛告波旬。且止且止我自知時。如來今者未取涅槃。波旬復白佛言。佛昔初成正覺。我時勸請如來可般涅槃。爾時如來報言。須我諸弟子集化。今正是時．何不滅度。佛言止止波旬。佛自知時不久住也。是後三月。於本生處拘尸那竭。娑羅園雙樹間。當取滅度。時魔即念佛不虛言。歡喜踊躍忽然不現。佛即於遮波羅塔。定意三昧捨命住壽。當此之時地大振動。人民驚怖衣毛為竪。佛放大光。幽冥之處莫不蒙明。各得相見。賢者阿難心驚毛竪。疾行詣佛頭面禮足。白佛言。怪哉地動。是何因緣。佛告阿難。凡世地動有八因緣。夫地在水上。水止於風。風止於空。空中大風有時自起。則大水擾則普地動。是為一。復次有時。得道比丘比丘尼。及大神尊天觀水性多觀地性少。欲自試力則普地動。是為二。菩薩降神母胎地為大動。是為三。菩薩從右脇生則普地動。是為四。菩薩初成正覺。是為五。初轉無上法輪。是為六。佛教將畢欲捨性命則普地動。是為七。如來欲入無餘涅槃界。而般涅槃時地大振動。是為八也。爾時世尊告阿難。俱詣香塔現在比丘普勅令集。如來不久是後三月當般泥洹。諸比丘聞已。皆悉愕然殞絕迷荒。自投於地舉聲大呼。一何駛哉佛取滅度。婉轉㘁叫不能自勝。佛告諸比丘。汝等且止勿懷憂悲。天地人物無生不終。欲使有為不變易者。無有是處。天魔波旬向來請我。我言是後三月當般涅槃。爾時賢者阿難。右膝著地叉手白佛言。唯願世尊。留住一劫勿取滅度。爾時世尊默然不對。如是三請。佛告阿難。汝親從佛聞。佛四神足已多。習行不忘。可止不死一劫有餘。多所饒益天人獲安。汝爾時何不勸請如來使不滅度。今汝方言豈不過耶。吾已捨性命已棄已吐。欲使如來自違言者。無有是處。

> The Long Agama Sutra says: The Buddha was sitting alone with Ananda in Vaishali. During the later summer retreat, the Buddha's body fell ill, and pain spread throughout his entire frame. The Buddha told Ananda, "Those who have cultivated the four bases of psychic power, practicing them often and keeping them always in mind, according to their wish, may live for up to a kalpa or more. Ananda, the Buddha has already fully cultivated the four bases of psychic power. The Thus Come One could remain for a kalpa or more, removing darkness from the world and bringing peace to gods and humans." At that time, Ananda remained silent and did not reply. This happened three times. Ananda was shrouded by Mara and could not awaken. The Buddha told Ananda, "You should know this is the time." Ananda, receiving the instruction, bowed to the Buddha and left. Not long after, Mara Papiyan came and said to the Buddha, expressing his wish that the Buddha not enter Parinirvana. The Buddha told Mara, "Stop, stop. I myself know the time. The Thus Come One will not yet enter Nirvana." Mara again said to the Buddha, "When the Buddha first attained supreme enlightenment, I then urged the Thus Come One to enter Parinirvana. At that time, the Thus Come One replied, 'Wait until my disciples are gathered and taught.' Now is exactly that time—why not pass into cessation?" The Buddha said, "Stop, stop Mara. The Buddha himself knows the time. He will not remain long." After this, in three months, at his birthplace of Kushinagar, between the pair of sala trees in the grove, he would pass into cessation. At once Mara knew the Buddha did not speak falsely, and joyful and elated, suddenly vanished. The Buddha then, at the Shikhi Stupa, entered fixed concentration and relinquished his life span. At that very moment, the great earth trembled violently. People were terrified, and their body hair stood on end. The Buddha emitted great light, and every dark and hidden place was illumined, so all could see one another. The elder Ananda's mind was shaken and his hair stood on end. He hurried to the Buddha, bowed his head to the Buddha's feet, and said, "How strange! The earth is shaking. What is the cause of this?" The Buddha told Ananda, "In the world, there are eight causes of earthquakes. The earth rests on water, water rests on wind, and wind rests on space. Sometimes great winds arise spontaneously in space, stirring the great waters, and then the entire earth shakes. This is the first. Next, sometimes monks and nuns who have attained the Way, and great venerable devas, contemplate the nature of water as predominant and the nature of earth as slight. Wanting to test their own power, they cause the entire earth to shake. This is the second. When a bodhisattva descends into his mother's womb, the earth moves greatly. This is the third. When a bodhisattva is born from the right side, the entire earth shakes. This is the fourth. When a bodhisattva first attains supreme enlightenment—this is the fifth. When he first turns the supreme Dharma wheel—this is the sixth. When the Buddha's teaching is about to conclude and he wishes to relinquish his life—then the entire earth shakes. This is the seventh. When the Thus Come One wishes to enter the realm of Nirvana without remainder and passes into Parinirvana, the great earth trembles violently. This is the eighth." At that time, the World-Honored One told Ananda, "Go together to the fragrant shrine and proclaim to all the monks that they should gather. The Thus Come One, in not more than three months, will enter Parinirvana." When the monks heard this, they were all stunned, overcome with grief, and falling to the ground, cried out loudly, "How swiftly the Buddha will pass into cessation!" They writhed and wailed, unable to contain themselves. The Buddha told the monks, "Stop now, do not harbor worry and sorrow. Among all things in heaven and earth, nothing born is without end. To expect the conditioned to remain unchanging—this is impossible. The heavenly Mara Papiyan came to invite me, and I told him that in three months I would enter Parinirvana." Then the elder Ananda, placing his right knee on the ground and joining his palms, said to the Buddha, "I only wish the World-Honored One would remain for a kalpa and not pass into cessation." The World-Honored One remained silent and did not reply. Three times he made this request. The Buddha told Ananda, "You yourself heard from the Buddha that the Buddha's four bases of psychic power have been fully cultivated, practiced without forgetting, enabling him to remain unending for a kalpa or more, bringing great benefit to gods and humans. Why did you not then urge the Thus Come One not to pass into cessation? Now you speak—is it not too late? I have already relinquished my life span, already abandoned it, already spat it out. For the Thus Come One to go back on his own word—this is impossible."

爾時世尊於晨朝時。從其面門放種種光。遍照三千大千佛之世界。乃至十方六趣眾生。遇斯光者。罪垢煩惱一切消除。是諸眾生見聞是已。心大憂惱同時舉聲悲號啼哭。爾時大地諸山大海皆悉震動。時諸眾生共相謂言。當共疾往詣拘尸城。勸請如來莫般涅槃。住世一劫若減一劫。諸大弟子尊者摩訶迦旃延等。遇佛光者。其身戰掉不能自持。發聲大叫生種種苦惱。復有八十百千諸比丘。皆阿羅漢如大龍王。復有六十億比丘尼。亦是大阿羅漢。各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。疾至佛所稽首佛足。繞百千匝却坐一面。復有一恒河沙菩薩摩訶薩。位階十地日初出時遇佛光明。遍體血現涕泣盈目。疾至佛所稽首佛足。繞百千匝却坐一面。復有二恒河沙諸優婆塞。三恒河沙優婆夷。四恒河沙毘舍離城諸離車等。五恒河沙大臣長者。復有閻浮提內所有諸王。復有七恒河沙諸王夫人。唯除阿闍世王夫人。所設供養七倍於前。復有八恒河沙諸天女等。九恒河沙諸龍王等。十恒河沙諸鬼神王。所設供具倍於諸龍。復有二十恒河沙金翅鳥王。三十恒河沙乾闥婆王。四十恒河沙緊那羅王。五十恒河沙摩睺羅伽王。六十恒河沙阿修羅王。七十恒河沙阿那婆王。八十恒河沙羅剎王。更不食人其形醜陋。以佛神力皆悉端正。復有九十恒河沙樹林神王。千恒河沙持呪王。一億恒河沙貪色鬼魅。百億恒河沙天諸婇女。千億恒河沙地諸鬼王。十萬億恒河沙諸天王。及四天王等。復有十萬億恒河沙。四方風神吹諸樹上。時非時花散雙樹間。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。復有二十恒河沙大香象王。拔取諸妙蓮花來至佛所。二十恒河沙師子獸王。持諸花果來至佛所。二十恒河沙諸飛鳥王。鳧雁鴛鴦孔雀迦陵頻伽鳥耆婆鳥。持諸花果稽首佛足。二十恒河沙水牛王。往至佛所出妙香乳。其乳流滿拘尸城。所有溝坑。色香美味悉皆具足二十恒河沙四天下中諸神仙人持諸香花甘果。稽首佛足閻浮提中一切蜂王。持種種花來詣佛所。復有無量世界中間。及閻浮提所有諸山神。四大海神及諸河神。有大威德。所設供養倍勝於前。以詹婆花散熙連河。稽首佛足却住一面。爾時拘尸城。娑羅林變白猶如白鵠。於虛空中自然而有七寶堂閣。彫文刻鏤。流泉浴池上妙蓮花。亦如忉利歡喜之園。是諸天人阿修羅等。咸覩如來涅槃之相。皆悉悲感。時四天王及三十三天。乃至第六天所設供養。展轉勝前。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。持諸寶幢幡極短者。懸於梵宮。到娑羅樹間。稽首佛足白言。唯願如來哀受我等最後供養。如來知時默然不受。爾時毘摩質多阿修羅王。與無量大眷屬俱。身諸光明勝於梵天。持諸寶幢其蓋小者。覆千世界。上妙甘饍來詣佛所欲界魔王波旬。與其眷屬諸天婇女。阿僧祇眾。開地獄門施諸清淨水。因而告曰。汝等今者無所能為。唯當專念如來。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。以佛神力復令諸眷屬。皆捨刀劍弓弩矛銏長鉤。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。唯願如來哀受我等最後供養。如是三請皆亦不受。時魔波旬不果所願。心懷愁惱却住一面。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。人天八部所有供具。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。來詣佛所稽首佛足。繞無數匝。爾時東方去此。無數阿僧祇恒河沙微塵世界。彼有佛土名意樂美音。佛號虛空等如來十號具足。爾時彼佛告第一大弟子言。汝今宜往西方娑婆世界釋迦牟尼如來。彼佛不久當般涅槃。汝可持此世界香飯。奉獻彼佛。世尊食已入般涅槃。爾時無邊身菩薩。即受佛教稽首佛足發彼國來。應時此間三千大千世界。大地六種震動。梵釋四王魔王波旬。摩醯首羅。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。是時文殊師利即從坐起。告諸大眾。汝等勿懼。東方去此。無量阿僧祇恒河沙微塵等世界。有佛號虛空等如來。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。爾時大眾悉遙見彼佛。如明鏡中自觀己身。見無邊身菩薩一一毛孔。各各出生一大蓮花。各有七萬八千城邑。七寶雜廁。是中眾生不聞餘名。純聞無上大乘之聲。書持讀誦大乘經典。一切大眾悉皆得見。無邊身菩薩。身大無邊量同虛空。唯除諸佛餘無能見。身量邊際。時無邊身菩薩稽首佛足。合掌白言。世尊。唯願哀愍受我等食。如來知時默然不受。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。時娑羅樹吉祥福地。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。或如錐頭鍼鋒。十方如微塵世界。諸大菩薩悉來集會。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。蛣蜣蝮蝎及十六種行惡業者。悉皆來集。陀那婆神阿修羅等。悉捨惡念皆生慈心。除一闡提。爾時三千大千世界。以佛神力地皆柔軟。眾寶莊嚴。猶如西方無量壽佛極樂世界。是時大眾悉見十方微塵等諸佛世界。如於明鏡自觀己身。爾時如來面門所出五色光明。其光明耀覆諸大會。令彼身光悉不復現。所應作已還從口入。時諸天人阿修羅等。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。必於十方所作已辦將。是最後涅槃之相。嗚呼痛哉。世間大苦。悲號啼哭不能自持。爾時會中有優婆塞。是拘尸城工巧之子。名曰純陀。與其同類十五人俱。從座而起偏袒右臂右膝著地合掌向佛。悲感流淚頂禮佛足。白佛言。唯願世尊。及比丘僧。哀受我等最後供養。我等從今無主無親。無救無護貧窮飢困。欲從如來求將來食。唯願哀受我等微供然後涅槃。爾時世尊一切種智。告純陀曰。善哉善哉。我今為汝除斷貧窮。無上法雨雨汝身田令生法牙。令汝具足檀波羅蜜。爾時大眾歡喜踊躍。同聲讚言。善哉善哉。希有純陀。佛已受汝最後供養。汝今純陀真是佛子。佛告純陀。汝所奉施佛及大眾今正是時。如來正爾當般涅槃。第二第三亦復如是。爾時純陀聞佛語已。舉聲號哭復白大眾。我等今者一切當共。五體投地同聲勸佛莫般涅槃。佛告純陀。莫大啼哭自亂其心。我以哀愍汝及一切。是故今日欲入涅槃。何以故。諸佛法爾有為亦然。速辦所施不宜久停。爾時世尊。從其面門放種種色。青黃赤白紅紫光明。照純陀身。純陀遇已。與諸眷屬持諸餚饌。疾往佛所憂悲悵怏。重白佛言。唯願如來。猶見哀愍住壽一劫若減一劫。佛告純陀。汝欲令我久住世者。宜當速奉最後具足檀波羅蜜。爾時一切菩薩天人雜類。異口同音唱言。奇哉純陀成大福德。我等無福所設供具則為唐捐。爾時世尊。欲令一切眾望滿足。於自身上一一毛孔化無量佛。一一諸佛各有無量諸比丘僧。悉皆示現受其供養。釋迦如來自受純陀所奉設者。爾時純陀。所持粳糧成熟之食。摩伽陀國滿足八斛。以佛神力。皆悉充足一切大會。

> At that time, the World-Honored One, in the morning hours, emitted various lights from His face, illuminating the entire three-thousand-great-thousand-fold world of Buddhas, reaching even the beings of the six realms in the ten directions. All who encountered this light had their sins, defilements, and afflictions completely eradicated. Upon seeing and hearing this, those beings became deeply sorrowful and cried out in lamentation, weeping bitterly all at once. At that moment, the great earth, all mountains, and the vast oceans trembled. The beings then said to one another, "Let us quickly go to the city of Kushinagar and urge the Thus Come One not to enter Parinirvana, but to remain in the world for a kalpa or even less than a kalpa." The great disciples, led by the Venerable Mahakatyayana, upon encountering the Buddha's light, trembled uncontrollably and cried out loudly, experiencing all manner of suffering. Then, eighty thousand hundred thousand bhikshus, all Arhats like great dragon kings, and another six billion bhikshunis, also great Arhats, rose in the early morning at sunrise with their body hairs standing on end, blood appearing all over their bodies like the flowers of the palasha tree. With tears brimming in their eyes, they experienced great sorrow and quickly went to the Buddha's abode. They prostrated themselves at the Buddha's feet, circumambulated Him hundreds of thousands of times, and then sat to one side. Then, Bodhisattvas Mahasattvas as numerous as the sands of the Ganges river, who had attained the tenth ground, encountering the Buddha's light at sunrise, similarly had blood appear all over their bodies and tears fill their eyes. They hastened to where the Buddha was, prostrated themselves at His feet, circumambulated Him hundreds of thousands of times, and sat down to one side. Then, twice as numerous as the sands of the Ganges were the laymen, three times as many the laywomen, four times as many the Licchavis of Vaishali, five times as many the ministers and elders. Then all the kings within Jambudvipa came, and then wives of kings seven times as numerous as the sands of the Ganges, except for King Ajatashatru's wife, who made offerings seven times greater than those before. And so it continued with celestial maidens eight times as numerous, dragon kings nine times as numerous, kings of ghosts and spirits ten times as numerous, whose offerings surpassed those of the dragons; then garuda kings twenty times as numerous, gandharva kings thirty times, kinnara kings forty times, mahoraga kings fifty times, asura kings sixty times, anavatapta kings seventy times, and rakshasa kings eighty times as numerous. These rakshasas, who no longer ate human flesh and whose forms were hideous, were all made handsome by the Buddha's spiritual power. Moreover, there were kings of forest spirits ninety times as numerous as the sands of the Ganges, mantra-holding kings a thousand times, lustful ghosts and spirits a hundred billion times, celestial beauties ten thousand billion times, earthly ghost kings a hundred thousand billion times, and heavenly kings with the Four Heavenly Kings ten thousand billion times. Breeze gods from all directions, ten thousand billion times as numerous, blew upon all the trees, scattering seasonal and non-seasonal flowers between the twin sala trees. Rain and cloud gods, ten thousand billion times as numerous, all thought, "When the Thus Come One enters Parinirvana and His body is cremated, we will pour rain to extinguish the fire." Then great fragrant elephant kings, twenty times as numerous as the sands of the Ganges, plucked exquisite lotus flowers and brought them to the Buddha. Lion kings, twenty times as numerous, carried various flowers and fruits. Bird kings, twenty times as numerous-such as ducks, geese, mandarin ducks, peacocks, kalavinka birds, and jivaka birds-brought flowers and fruits and prostrated at the Buddha's feet. Water buffalo kings, twenty times as numerous, went before the Buddha and produced wonderful fragrant milk. The milk flowed freely, filling every ditch and pit in the city of Kushinagar, endowed with perfect color, fragrance, and taste. Immortal beings from the four continents, twenty times as many as the sands of the Ganges, brought fragrant flowers and sweet fruits, prostrating themselves at the Buddha's feet. All the bee kings in Jambudvipa carried various flowers to where the Buddha was. There were also immeasurable world-sphere mountain gods and the great ocean gods and river gods of Jambudvipa, all possessing great majesty and virtue, whose offerings surpassed all before. They scattered jambu flowers upon the Hiranyavati River and prostrated at the Buddha's feet, then stood to one side. At that time, the sala grove in Kushinagar turned white, like white cranes. In the sky appeared naturally treasured pavilions and towers, beautifully carved and adorned, with flowing springs, bathing pools, and exquisite lotus flowers, just like the Joyful Garden of Trayastrimsa Heaven. All the gods, humans, and asuras, witnessing the appearance of the Thus Come One's Parinirvana, were overcome with grief. Then the Four Heavenly Kings and the gods of the Thirty-Three Heavens, up to the gods of the Sixth Heaven, made offerings each exceeding the last. The Great Brahma King and the other Brahma multitudes emitted light from their bodies that illumined all four continents, eclipsing even the sun, moon, and the light of humans and gods in the desire realm. Holding jeweled banners and canopies, the smallest of which hung in the Brahma palaces, they came to the sala grove, prostrated at the Buddha's feet, and said, "We only wish the Thus Come One would compassionately accept our final offering." The Thus Come One, knowing the time, silently declined. At that time, Vemachitrin, the Asura King, along with a countless great assembly, whose bodies shone even brighter than the God of Brahma, holding jeweled banners and canopies-the smallest of which could cover a thousand worlds-and bearing supreme delicacies, came before the Buddha. Mara Papiyas, the king of the desire realm, along with his retinue of celestial temptresses and countless followers, opened the gates of hell and bestowed pure water, then declared, "All of you here now can do nothing on your own. Only focus your minds on the Thus Come One, and you will find peace through the long night." At that moment, Mara Papiyas eliminated all swords, blades, and countless tortures from hell, and poured rain to extinguish the blazing fires. Through the Buddha's spiritual power, he further enabled his entire retinue to set aside swords, knives, bows, arrows, spears, hooks, and lassos, and instead make offerings surpassing all those made by gods and humans. Their smallest canopies covered a middle-thousand world. They approached the Buddha, prostrated themselves at His feet, and asked, "We only wish the Thus Come One would compassionately accept our final offering." Three times they requested, and three times they were declined. Unable to fulfill his wish, Mara Papiyas stood to one side, filled with sorrow and distress. Then Maheshvara, the Great Freedom King, along with his immeasurable, boundless retinue and all the heavenly multitudes, offered furnishings that covered everything of Brahma and Shakra. All the offerings of gods, humans, and the eight divisions appeared like drops of ink beside a conch shell, invisible in comparison. The smallest of their jeweled canopies covered the entire three-thousand-great-thousand-fold world. They came before the Buddha, prostrated at His feet, and circumambulated Him countless times. Then, in the east, beyond countless asamkhyeya worlds as numerous as Ganges sands and dust motes, there was a Buddha land called Delightful and Beautiful Sound. The Buddha there was called Thus Come One of Empty Space, fully endowed with the ten epithets. At that time, that Buddha addressed His foremost great disciple, saying, "You should now go to the western Saha world, to the Thus Come One Shakyamuni. That Buddha will soon enter Parinirvana. You may take this world's fragrant rice and offer it to that Buddha. After the World-Honored One has partaken, He will enter Parinirvana." At that moment, the Bodhisattva Boundless Body, receiving the Buddha's instruction and prostrating at His feet, departed from that land. Instantly, in this three-thousand-great-thousand-fold world, the great earth shook in six different ways. Brahma, Shakra, the Four Heavenly Kings, Mara Papiyas, and Maheshvara, seeing the earthquake, felt their body hairs stand on end, their throats and tongues dry, frightened and trembling, each wanting to flee. They saw that their own bodies no longer emitted any light. At that time, Manjushri arose from his seat and said to the entire assembly, "Do not be afraid. To the east from here, beyond asamkhyeya worlds as numerous as Ganges sands and dust motes, there is a Buddha called the Thus Come One of Empty Space, fully endowed with the ten epithets. He has a Bodhisattva named Boundless Body, who is coming here with countless Bodhisattvas to make offerings to the Thus Come One. Through the majestic power of that Bodhisattva, the light of your bodies has been concealed." At that moment, the entire assembly could see that Buddha from afar, as though seeing their own reflection in a bright mirror. They saw that each pore of the Bodhisattva Boundless Body produced a great lotus flower, each containing seventy-eight thousand cities adorned with the seven treasures. The beings within those cities heard no other name but the sound of the supreme Great Vehicle, and were all engaged in writing, upholding, reciting, and studying the Great Vehicle scriptures. The entire assembly could see the Bodhisattva Boundless Body, whose body was vast and boundless, equal to empty space. Except for the Buddhas, no one could perceive the limits of his bodily size. Then the Bodhisattva Boundless Body prostrated at the Buddha's feet and, with palms together, said, "World-Honored One, please show compassion and accept our offering of food." The Thus Come One, knowing the time, silently declined. From the southern, western, and northern Buddha worlds also came immeasurable Boundless Body Bodhisattvas, bringing offerings surpassing all that came before. At that time, the auspicious blessed ground of the sala grove, extending thirty-two yojanas in every direction, was filled completely by the great assembly, with not an inch of space between them. Then, from all four directions, the Boundless Body Bodhisattvas and their retinues sat in spaces no larger than the tip of a needle or pin. Bodhisattvas from worlds as numerous as dust motes in the ten directions all gathered there, except for the Venerable Mahakashyapa, Ananda and their two assemblies, King Ajatashatru and his retinue, and even poisonous snakes whose glance could kill, along with dung beetles, scorpions, and the sixteen kinds of beings who commit evil deeds-they all assembled as well. The ghost kings and asuras, abandoning evil intentions, all gave rise to compassionate minds, except for the icchantikas. At that time, through the Buddha's spiritual power, the entire three-thousand-great-thousand-fold world became soft, adorned with precious treasures, like the Land of Ultimate Bliss of Amitayus Buddha in the west. The whole assembly saw all the Buddha worlds as numerous as dust motes in the ten directions, as clearly as seeing their own reflections in a bright mirror. Then, from the Thus Come One's face emerged a five-colored light, so radiant that it covered the entire assembly, making their own bodily lights invisible. Having completed its purpose, the light returned into His mouth. Seeing this, all gods, humans, and asuras were terrified, their body hairs standing on end. They said among themselves, "The Thus Come One's light has gone out and returned. Surely He has completed all that needed to be done in the ten directions. This must be the final sign of His entry into Parinirvana. Alas! The world is in great suffering!" And they wailed and wept bitterly, unable to contain themselves. At that time, in the assembly, there was a layman, a skilled craftsman's son of Kushinagar, named Chunda. Along with fifteen companions, he rose from his seat, bared his right shoulder, placed his right knee on the ground, and faced the Buddha with palms together. Weeping with grief, he prostrated at the Buddha's feet and said, "World-Honored One, please compassionately accept the final offering from us and the community of monks. From now on, we have no master, no kin, no savior, no protector. We are poor and starving in spirit. We wish to seek the food of the future from the Thus Come One. Please compassionately accept this humble offering and then enter Parinirvana." At that time, the World-Honored One, possessing all-knowing wisdom, said to Chunda, "Excellent indeed, excellent! Now I will eradicate your poverty. The supreme Dharma-rain shall fall upon the field of your body-mind to sprout the sprouts of Dharma, fully endowing you with the paramita of giving." Hearing this, the entire assembly rejoiced and leapt with joy, praising in unison, "Excellent indeed, excellent indeed! How rare is Chunda! The Buddha has accepted your final offering. You, Chunda, are truly a son of the Buddha." The Buddha said to Chunda, "The time has come for you to offer alms to the Buddha and the great assembly. The Thus Come One is now about to enter Parinirvana. This is indeed the right moment." He repeated this a second and third time. Upon hearing the Buddha's words, Chunda wept aloud and said to the assembly, "Let us all now prostrate with five limbs touching the ground and together urge the Buddha not to enter Parinirvana." The Buddha said to Chunda, "Do not weep so bitterly or disturb your mind. It is out of compassion for you and all beings that I intend to enter Parinirvana today. Why? Because it is the nature of all Buddhas, and all conditioned things are likewise. Hurry and make your offering; do not delay." Then the World-Honored One emitted from His face lights of various colors-blue, yellow, red, white, crimson, purple-which illuminated Chunda's body. Upon receiving this light, Chunda and his retinue, carrying the finest food, quickly went before the Buddha, heavy-hearted with sorrow, and again said, "We only wish the Thus Come One would take pity on us still and remain in the world for a kalpa, or even less than a kalpa." The Buddha said to Chunda, "If you wish Me to remain in the world longer, then you should quickly offer the final and perfect paramita of giving." Then all the Bodhisattvas, gods, humans, and various beings proclaimed with one voice, "How extraordinary is Chunda, who has accomplished such great merit! We lack such fortune, and so our offerings are given in vain." The World-Honored One, wishing to fulfill the hopes of all, then manifested countless Buddhas from every pore of His own body, each Buddha accompanied by countless assemblies of monks, all appearing to receive offerings. And the Thus Come One Shakyamuni Himself accepted the offering presented by Chunda. Then the cooked rice that Chunda carried-eight full measures in Magadha, through the Buddha's spiritual power-satisfied the entire great assembly completely.

長阿含經云。世尊與諸大眾。至波波城闍頭園中。時有工師子名曰周那。即自嚴服至世尊所。頭面禮足即請世尊。明日舍食時。佛默然受請。明日時到。爾時世尊法服持鉢。大眾圍繞往詣其舍。周那尋會設飯食供佛及僧。別煮栴檀樹耳世所奇珍。獨奉世尊。佛漸為說法示教利喜已。大眾圍遶侍從而還。中路止一樹下。告阿難言。吾患背痛汝可敷座。尋即敷座。阿難白佛言。周那設供無有福利。所以者何。如來最後。於其舍食便取涅槃。佛告阿難勿作是言。周那為獲大利。得壽命得色得力。所以者何。佛初成道能施食者。佛臨滅度能施食者。此二功德正等無異。雙卷大般泥洹經云。佛語賢者。阿難俱之波旬國。弟子皆行。到止城外禪顯園中。波旬豪姓有諸花氏。聞佛來到皆出作禮。稽首畢一面坐。有花氏子淳。獨留長跪白佛。欲設微食。願與聖眾俱屈威神。佛默然可之。淳喜為禮而歸。而調作腆美。晨施床座。佛與眾弟子俱到其舍就高座。淳手自斟酌奉鉢致漿。供養行澡水畢。佛說法已。淳歡喜。佛語阿難俱之拘夷邑。行半道所。佛疾生身背痛。止樹下坐。於是佛語賢者。阿難至熙連河自澡浴已。告阿難朝從花子淳飯。夜當滅度。天下有二難。一為若施飯食。成無上道。為至聖佛。二為若施飯食。棄所受餘。無為之情而滅度。今淳飯佛。當得長壽。得受無欲。得大富得極貴。得官屬。終生天上獲此五福。語淳勿憂宜用歡喜。

祐尋此二經。與大般涅槃所說。淳陀最後供養。多有不同。此大小乘經現化之各殊也。

爾時樹林其地陜小。以佛神力如針鋒處。皆有無量諸佛。世尊所食之物亦無差別。是時天人阿修羅等。啼泣悲嘆。如來今日已受我等最後供養。當般涅槃。我等當復更供養誰。爾時世尊為欲安慰一切大眾。而說偈言。

若有不能 如是觀了 三寶常者是栴陀羅 若有能知 三法常住實法因緣 離苦安樂

爾時人天大眾。阿修羅等聞是法已。心生歡喜踊躍無量。知佛常住。散種種花。鼓天妓樂。爾時世尊與文殊師利迦葉菩薩。及與純陀受記別已。說如是言。諸善男子。自修其心。慎莫放逸。我今背疾舉體皆痛。我今欲臥。如彼小兒及常患者。文殊汝等當為四部廣說大法。今以此法付囑於汝。乃至迦葉阿難等至當復付囑。爾時如來說是語已。為調伏諸眾生故。現身有疾右脇而臥。如彼病人。

長阿含經云。爾時世尊入拘尸城。向本生處末羅雙樹間。告阿難曰。汝為如來於雙樹間。敷置床座。使頭北首面向西方。所以然者。吾法流布當久住北方。爾時世尊自四牒僧伽梨。偃右脇如師子王。累足而臥。時雙樹間鬼神。以非時花布散于地。阿難長跪叉手白佛言。莫於此鄙陋。小城荒毀之土。取滅度也。更有大國迦維羅衛國。波羅捺國。民人眾多必能恭敬供養舍利。佛言止止。無謂此土以為鄙陋。昔者此國土有王。名大善見七寶具足王。有四德主四天下。善見命終生第七梵天。其王死七日後。輪寶珠寶自然不見。象寶馬寶玉女寶居士寶主兵寶同日命終。城池法殿金色羅園變為土水。有法無常要歸磨滅。唯得聖諦道爾乃知之。我自憶念曾於此處。六反作轉輪聖王。終厝骨於此。今我成無上正覺。復捨性命厝身於此。自今已後生死永終。無有方土厝吾身處。此最後邊更不受有。

爾時迦葉菩薩白佛言。世尊。如來已免一切諸病。苦患悉除無復怖畏。世尊一切眾生有四毒箭。則為病因。何等為四。貪欲瞋恚愚癡憍慢。若有病因則有病生。所謂愛熱肺病。上氣吐逆。膚體㿇㿇。其心悶亂。下利噦噎。小便淋瀝。眼耳疼痛。背滿腹脹。顛狂乾痟。鬼魅所著。如是種種身心諸病。諸佛世尊悉無復有。今日如來何緣。顧命文殊師利而作是言。我今背痛汝等當為大眾說法。有二因緣則無病苦。何等為二。一者憐愍一切眾生。二者給施病者醫藥。如來往昔已於無量萬億劫中。修菩薩道常行愛語。利益眾生不令苦惱。施疾病者種種醫藥。何緣於今自言有病。世尊。世有病人或坐或起。不安其所。或索飲食誡勅家屬。修治產業。何故如來默然而臥。不教弟子聲聞人等。尸波羅蜜諸禪解脫。三摩跋提。修諸正勤。何緣不說如是甚深大乘經典。如來何故。不以無量方便教。大迦葉人中象王。諸大人等令不退於阿耨多羅三藐三菩提。何故不治諸惡比丘。受畜一切不淨物者。世尊實無有病。云何默然右脇而臥。一切愚人生滅。盡想當為外道九十五種之所輕慢。沙門瞿曇無常所遷。如來世尊無上仙人。已拔毒箭得無所畏。今者何故右脇而臥。令諸人天悲愁苦惱。爾時世尊大悲熏心。知諸眾生各各所念。將欲隨順畢竟利益。即從臥起結跏趺坐。顏貌熙怡如融金聚。放大光明充遍虛空。其光大盛過百千日。照于東方南西北方四維上下。諸佛世界。於其身上一切毛孔。一一毛孔出一蓮華。各具千葉純真金色。各出種種雜色光明。皆悉遍至阿鼻地獄。想地獄。黑繩地獄。眾合地獄。叫喚地獄。大叫喚地獄。燋熱地獄。大燋熱地獄。是八地獄其中眾生。常為諸苦之所逼切。所謂燒煮火炙。斫刺㓟剝。乃至八種寒氷地獄。所謂擘裂身體碎壞。遇斯光已。如是等苦悉滅無餘。是光明中。言諸眾生皆有佛性。眾生聞已即便命終。生人天中。此閻浮提及餘世界。所有地獄。皆悉虛空無受罪者。除一闡提。餓鬼眾生飢渴所逼。遇斯光已飢渴即除。是光明中。亦說眾生皆有佛性。聞已命終生天人中。餓鬼悉空。除謗大乘。畜生共相殘食。遇斯光已恚心悉滅。是光明中。亦說眾生皆有佛性。聞已命終生天人中。畜生亦盡。除謗正法。是一一花各有一佛。圓光一尋端嚴最上。是諸世尊。或震雷音或注洪雨。或扇大風或出烟炎。或有示現初生出家。轉妙法輪入于涅槃。此閻浮提中眾生。遇斯光已盲者見色。聾者聽聲啞言癖行。貧者得財慳者能施。恚者慈心不信者信。無一眾生修行惡法。除一闡提。爾時一切天龍鬼神。乾闥婆阿修羅。及人非人等。悉同聲唱如是言。善哉善哉。無上天尊多所利益。踊躍歡喜或歌或舞。以種種花散佛及僧。諸天妓樂供養於佛爾時佛告迦葉菩薩。是諸眾生。不知大乘方等密語。便謂如來真實有疾。如來今於娑羅雙樹間。示現倚臥師子之床欲入涅槃。令諸未得阿羅漢果。眾弟子等。及諸力士生大憂苦。令諸天人阿修羅等。大設供養。欲使諸人以千端㲲纏裹其身。七寶為棺盛滿香油。積諸香木以火焚之。唯除二端不可得燒。一者襯身。二最在外。為諸眾生分散舍利。以為八分。一切聲聞弟子。咸言如來入於涅槃。當知如來。亦不畢定入於涅槃。何以故。如來常住不變易故。

長阿含經云。爾時世尊。即記莂千二百弟子所得道果。世尊披欝多羅僧。出金色臂告諸比丘。汝等當觀。如來時時出世。如優曇花時一現耳。

雙卷大般泥洹經云。佛語阿難。其已願樂如來正化。當棄貪欲憍慢之心。遵承佛教。以精進思惟道行。是為最後佛之遺令。必共慎之。汝諸比丘。觀佛儀容。難可得覩。却後一億四千餘歲。乃當復有彌勒佛耳。難常遇也。天下有優曇花不花而實。若其生花則世有佛。為世間日恒除眾冥。自我為聖師至七十九。所應作者亦已究暢。汝其勉之。夜已半矣。

是故比丘無為放逸。我以不放逸故自致正覺。無量眾善亦由不放逸。得一切萬物無常存者。此是如來末後所說。於是世尊即入初禪。從初禪起入第二禪。從第二禪起入第三禪。從三禪起入第四禪。從四禪起入空處定。從空處定起入識處定。從識處定起入不用定。從不用定起入有想無想定。從有想無想定起入滅想定。是時阿難問阿那律。世尊已般涅槃耶。阿那律言。未也阿難。世尊今者在滅想定。我昔親從佛聞。從四禪起乃般涅槃。於時世尊從滅想定起入有想無想定。從有想無想定起入不用定。從不用定起入識處定。從識處定起入空處定。從空處定起入第四禪。從四禪起入第三禪。從三禪起入第二禪。從二禪起入第一禪。從第一禪起入第二禪。從二禪起入第三禪。從第三禪起入第四禪。從四禪起佛般涅槃。當於爾時大地振動。諸天世人皆大驚怖。諸有幽冥。日月光明所不照處。皆蒙大明各得相見。迭相謂言。彼人生此。其光普遍遏諸天光時忉利天於虛空中。以文陀羅花。優鉢羅花波頭摩等花。散如來上及散眾會。又以天末栴檀。雨散佛上及散大眾。佛滅度已。時梵天王釋提桓因。金毘羅神密迹力士。佛母摩耶雙樹神。娑羅園林神。四天王忉利天王。炎摩天王。兜率陀天王。化自在天王。他化自在天王。各作偈頌。諸比丘。悲慟殞絕自投於地。譬如斬蛇婉轉迴遑莫知所湊。歔欷而言。如來滅度何其駛哉。大法淪翳何其速哉。群生長衰世間眼滅。爾時阿那律告諸比丘。止止勿悲。諸天在上儻有怪責。時諸比丘問阿那律。上有幾天。阿那律言。充滿虛空豈可計量。皆於空中徘徊搔擾。悲號躄踊垂淚而言。如來滅度何其駛哉。群生長衰世間眼滅。

雙卷大般泥洹經。與長阿含說略同。

時諸比丘。竟夜達曉講法語已。阿那律告阿難言。汝可入城語諸末羅。佛已滅度。所欲施作宜及時為。是時阿難起禮佛足已。將一比丘涕泣入城。遙見五百末羅集在一處。諸末羅奉迎禮足。白言今來何早。阿難答言。汝等當知。如來昨夜已取滅度。汝欲施作宜及時為。諸末羅聞是語已。莫不悲慟捫淚而言。一何駛哉佛般涅槃。一何疾哉世間眼滅。時諸末羅各自還家。辦諸香花及眾妓樂。詣雙樹間供養舍利。竟一日已。以佛舍利置於床上。諸末羅童子等來舉輿床皆不能勝。時阿那律語末羅。汝等且止勿空疲勞。今者諸天欲來舉床。汝等欲使末羅童子。舉床四角。入東城門遍諸里巷。使國人民皆得供養。然後出西城門。詣高顯處而闍維之。而諸天意欲留舍利。七日之中。使國人民皆得供養。然後出城北門。渡熙連禪河。於天冠寺而闍維之。是上天意使床不動。末羅曰諾。快哉斯言。隨諸天意。時諸末羅即共入城。平治道路掃灑燒香。已出雙樹間。以香花伎樂供養舍利。訖七日已時日向暮。舉佛舍利置於床上。末羅童子捧舉四角。擎持幡蓋燒香散花。作眾伎樂前後導從。安詳而行。時忉利諸天。雨文陀羅花。優鉢羅花等。天末栴檀散舍利上。充滿街路諸天作樂。鬼神歌詠供養舍利。於是末羅捧床漸進。入東城門止。諸街巷設供養已。出城北門渡熙連禪河。到天冠寺告阿難曰。我等復應以何供養。阿難報曰。我親從佛聞。欲葬舍利當如轉輪聖王葬法。生獲福死得上天。時末羅即共入城。供辦葬具已。還到天冠寺。以淨香湯洗浴佛身。以新劫貝周匝纏身。五百張㲲次如纏之。內身金棺灌以香油置於第二大鐵槨中。栴檀木槨重衣其外。以眾名香而積其上。末羅大臣名曰路幾。執大炬火欲燃佛𧂐。而火不燃。又諸大末羅次前燃𧂐。火又不燃。時阿那律語末羅言。止止諸賢。非汝所能火滅不燃。是諸天意。以大迦葉將五百弟子。從波波國來欲見佛身。天知其意使火不燃。爾時大迦葉。從波波國遇一尼乾子。手執文陀羅花問言。汝知我師在乎。答曰。滅度以來已經七日。迦葉聞之悵然不悅。五百比丘。婉轉號咷不能自勝。迦葉詣拘尸城。渡尼連禪河到天冠寺。至阿難所語阿難言。我等欲一面覲舍利。及未闍維寧可見不。阿難答言。雖未闍維以劫貝五百張㲲次如纏之。藏於金棺置鐵槨中。以為佛身難復可覩。迦葉三請。阿難答如初。時大迦葉適向香𧂐。於時佛身從重棺內。雙出兩足足有異色。迦葉見已怪問阿難。佛身金色足何故異。阿難報曰。向有一老母悲哀而前。淚墮其上故色異耳。迦葉即向香𧂐禮佛舍利。時四部眾及上諸天。同時俱禮。於是佛足忽然不現。時大迦葉遶𧂐三匝而作偈頌。時彼佛𧂐不燒自燃。諸末羅等各相謂言。今火燭熾炎盛難止。闍維舍利或能消盡。當於何所求水滅之。時有娑羅樹神。尋以神力滅佛𧂐火。時諸末羅指拘尸城側。取諸香花以用供養。

雙卷泥洹經說。與長阿含說略同又云。大迦葉至。於是佛𧂐不燒自然。至終其夜。佛𧂐燒盡自然生四樹。蘇尼禪樹。迦維屠樹。阿世鞮樹。尼拘類樹。

菩薩處胎經云。佛在雙樹。欲捨身壽入涅槃。二月八日夜半。躬自擗僧伽梨。欝多羅僧。安陀羅跋薩。各三條敷金棺裏。𭣋身臥上脚脚相累。以鉢錫杖手付阿難。八大國王。皆持五百張白㲲。栴檀木蜜盡內金棺裏。大梵天王將諸梵眾。在右面立。釋提桓因將忉利諸天。在左面立。彌勒菩薩十方菩薩。當前立。爾時世尊。欲入金剛三昧碎身舍利。從金棺裏出金色臂。即問阿難。迦葉比丘今來至不。對曰未至。即復斂㲲入金棺裏。寂然不語。世尊將欲示現。識所趣向道識俗識。有為識無為識。世尊即於胎中。現句瑣骸骨。遍滿三千大千世界。佛告彌勒。汝觀句瑣骸骨。令一切眾。所知識所趣。分別決了。彌勒菩薩即從座起。手執金剛七寶神杖。撓句瑣骨聽彼骨聲。即白佛言。此人命終瞋恚結多。識墮龍中。此人前身十跡行具。得生天上。有一全身舍利無有缺減。彌勒以杖撓之。推尋此識了不知處。如是三撓前白佛言。此人神識了不可知。將非如來入涅槃耶。佛告彌勒。諸佛舍利流布。非汝等境界所能分別。何以故。此舍利即是吾舍利。何能尋究如來神識。又世尊還攝威神。在金棺裏寂然無聲。諸天燒香散花供養。時大迦葉將五百弟子至。世尊以天耳聞。即從金棺雙出兩足。

摩耶經云。佛般涅槃。摩耶夫人。天上五衰相現。一者頭上花萎。二者腋下汗出。三者頂中光滅。四者兩目數瞬。五者不樂本座。又於其夜得五大惡夢。一須彌山崩。四海水竭。二羅剎奔走挑人眼目。三天失寶冠身無光明。四寶珠幢倒失如意珠。五師子嚙身痛如刀割。得此夢已即便驚寤。此非吉祥。我昔在於白淨王宮。因晝寢中得希有夢。見一天子身黃金色。乘白象王從諸天子。作妙伎樂觀日之精。入我右脇身心安樂。即便懷妊悉達大子。為世照明。今此五夢甚可怖畏。必是我子涅槃之相。爾時阿那律。棺殯如來身已。即昇忉利天。偈告摩耶。摩耶聞已悶絕躄地。良久乃蘇自拔頭髮悲泣而言。昨夜得夢知有怪異。佛果滅度。不久便當即就闍維。何其苦哉世間眼滅。即與諸眷屬從空來下。趣雙樹間遙見佛棺悶絕不能自勝。以水灑面然後方蘇。前至棺所頂禮悲泣。而作是言。共於過去無量劫來。長為母子未曾捨離。一旦於今相見無期。嗚呼苦哉眾生福盡。即以種種天花。布散棺上。摩耶夫人顧見如來。僧伽梨衣及鉢並錫杖。右手執之舉身投地。如大山崩悲號慟絕。而作是言。我子執著福度天人。今此諸物空無有主。嗚呼痛哉。四眾悲感淚下如雨。帝釋力故變成河流。爾時世尊以神力故。令諸棺蓋皆自開發。便從棺中合掌而起。如師子王初出窟已。奮迅之勢。身毛孔中放千光明。一一光明有千化佛。悉皆合掌向於摩耶。以梵軟音問訊母言。遠屈來下此閻浮提。諸行法爾願勿啼泣。時阿難見佛起又聞說偈垂淚嗚咽。強自抑忍即便白佛。後世眾生必當問我。佛臨滅度復何所說。云何答之。佛告阿難。汝當答言。世尊已入涅槃。摩耶夫人來下。如來為後不孝諸眾生故。從金棺出合掌問訊。并說上諸偈。故此經名為佛臨涅槃母子相見經。如是受持說此語已。與母辭別即便闔棺。三千世界普皆震動。八部大眾悲號懊惱。聲動天地。摩耶夫人問阿難言。我子悉達。臨滅度時有何教勅。阿難白言。世尊中夜。為諸比丘略說教誡。又以所說十二部經。付囑尊者摩訶迦葉。末後勅我令助宣布。時摩訶摩耶聞此語已。又增感絕即問阿難。汝於往昔侍佛已來。聞世尊說。如來正法幾時當滅。阿難垂淚而便答言。我於往昔。曾聞世尊說於當來法滅之事云涅槃後。摩訶迦葉。與阿難結集法藏。事悉畢已。摩訶迦葉於狼跡山入滅盡定。我亦當得果證。次第隨後入般涅槃。當以正法付優波掘多。善說法要如富樓那。廣度人眾。又復勸化阿輸迦王令於佛法。得固正信。以佛舍利。廣起八萬四千諸塔。二百歲已。尸羅難陀比丘善說法要。於閻浮提度十二億人。三百歲已。青蓮花眼比丘。善說法要度半億人。四百歲已。牛口比丘善說法要。度一萬人。五百歲已。寶天比丘善說法要。度二萬人八萬眾生。發阿耨多羅三藐三菩提心。正法於此便就盡滅。六百歲已。九十六種諸外道等。邪見競興破壞佛法。有一比丘。名曰馬鳴。善說法要。降伏一切諸外道輩。七百歲已。有一比丘。名曰龍樹善說法要。滅邪見幢燃正法炬。八百歲後諸比丘等。樂好衣服縱逸嬉戲。百千人中。或有一兩得道果者。九百歲已。奴為沙門婢為比丘尼。一千歲已。諸比丘等聞不淨觀。阿那波那㥲恚不欲。無量比丘。若一若兩思惟正受。千一百歲已。諸比丘等。如世俗人嫁娶行媒。於大眾中毀謗毘尼。千二百歲已。是諸比丘及比丘尼。作非梵行若有子息。男為比丘。女為比丘尼。千三百歲已。袈裟變白不受染色。千四百歲已。時諸四眾猶如獵師好樂殺生賣三寶物。千五百歲俱睒彌國。有三藏比丘善說法要。徒眾五百人一羅漢比丘善持戒行。徒眾五百。布薩之時。羅漢比丘昇於高座。說清淨法云。此所應作。此不應作。彼三藏比丘弟子。答羅漢云。汝今身口自不清淨。云何而反說是麁言。羅漢答言。我久清淨身口意業。無諸過患。三藏弟子。聞此語已倍更㥲忿。即於座上殺彼羅漢。時羅漢弟子。而作此言。我師所說會於法理。云何汝等害我和尚。即以利刀殺彼三藏。天龍八部莫不憂惱。惡魔波旬及外道眾。踊躍歡喜競破塔寺。殺害比丘一切經藏皆悉流移。至鳩尸那竭國。阿耨達龍王悉持入海。於是佛法而滅盡也。時摩訶摩耶聞此語已。號哭懊惱語阿難言。如來遺勅。既以正法付囑尊者。及摩訶迦葉。宜應精勤護持讀誦。我今不忍。見於如來闍維之時。即禮佛棺右繞七匝。涕淚號叫還歸天上。

祐敬惟。涅槃義總八味。古今講論精理已備。妄率愚管。略言其跡。夫常住至寂畢竟無為。但機感所誘隨方應俗。既曰現生焉得無滅。斯則群萌覩始終。而法身無出沒也。是以假言背痛而方轉甘露。託臥右脇而還放光明。此無病之跡也。及千㲲既纏而示雙足於迦葉。金棺將闔而起合掌於摩耶。此不滅之徵也。無病而示病。不滅而現滅。故知。灰身顯權常住真實。月喻妙音不其明乎。