長部16經 第六頌 - 大般涅槃經 多譯本對讀

Tathāgatapacchimavācā

216. Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi – ‘‘siyā kho panānanda, tumhākaṃ evamassa – ‘atītasatthukaṃ pāvacanaṃ, natthi no satthā’ti. Na kho panetaṃ, ānanda, evaṃ daṭṭhabbaṃ. Yo vo, ānanda, mayā dhammo ca vinayo ca desito paññatto, so vo mamaccayena satthā. Yathā kho panānanda, etarahi bhikkhū aññamaññaṃ āvusovādena samudācaranti, na kho mamaccayena evaṃ samudācaritabbaṃ. Theratarena, ānanda, bhikkhunā navakataro bhikkhu nāmena vā gottena vā āvusovādena vā samudācaritabbo. Navakatarena bhikkhunā therataro bhikkhu ‘bhante’ti vā ‘āyasmā’ti vā samudācaritabbo. Ākaṅkhamāno, ānanda, saṅgho mamaccayena khuddānukhuddakāni sikkhāpadāni samūhanatu. Channassa, ānanda, bhikkhuno mamaccayena brahmadaṇḍo dātabbo’’ti. ‘‘Katamo pana, bhante, brahmadaṇḍo’’ti? ‘‘Channo, ānanda, bhikkhu yaṃ iccheyya, taṃ vadeyya. So bhikkhūhi neva vattabbo, na ovaditabbo, na anusāsitabbo’’ti.

如來最後的話

216. 那時，世尊召喚尊者阿難：

「阿難！但，你們可能會這麼想：『大師的教語已過去了，我們沒有大師了。』但，阿難！不應該這樣認為，阿難！凡你們被我教導、告知的法與律，我死後就是你們的大師。阿難！現在，比丘們以學友之語互相稱呼，我死後不應該這樣稱呼，阿難！較資淺的比丘應該被較長老的比丘以名字或以姓氏或以學友之語稱呼；較長老的比丘應該被較資淺的比丘稱呼『大德！』或『尊者！』阿難！我死後，當你們希望時，請僧團除去小小學處[CFn194] ，阿難！我死後，對闡陀比丘應該施與梵罰。」

「大德！但，什麼是梵罰？」

「阿難！闡陀比丘如果說他欲求的，他既不應該被比丘們講說，也不應該被教誡、被訓誡。」

216. 1. 世尊對阿難尊者說： “阿難，可能你會這樣想： ‘導師的說話已經成為過去，我們沒有導師了。’ 阿難，不要這樣想。阿難，當我離去後，我所宣說的法和律就是你們的導師了。

2. “阿難，現在比丘之間互相以賢友這個稱謂來稱呼，在我離去之後便不應這樣了。阿難，長老比丘應以名字、族姓或賢友來稱呼年輕比丘，年輕比丘應以大德或尊者來稱呼長老比丘。
3. “阿難，在我離去後，可按僧團的意願廢除細小的戒。
4. “阿難，在我離去後，應向車匿比丘施行梵罰。”

“大德，什麼是梵罰呢？”

“阿難，無論車匿比丘想要什麼，想說什麼，比丘都不和他說話，不給他指示，不對他教誡。”

第 六 章

216. 01　爾時薄伽梵告尊者阿難說：「阿難，汝等中若有人作如是思維：『導師的教言已畢，我們無復有導師。』實非如此，不應作如是觀。阿難，我為汝等所建立的法與戒，於我去世後應為汝等的導師。」

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02　「阿難，「朋友」一詞為現時諸比丘互相沿用的稱呼，於我去世後不應再用。阿難，年長的比丘應呼年幼比丘的名或姓，或稱「朋友」；但年幼者應稱年長者為「大德」或「尊者」。

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03　「阿難，於我去世後，若僧團同意可以捨微小戒。」

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04　「阿難，於我去世後應向彊那比丘施行梵罰。」

「但，世尊，何名梵罰？」

「阿難，聽任彊那比丘隨意說話，諸比丘不應與之交談，不勸告他，亦不教訓他。」

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[The Sixth Chapter for Recitation]

[40: The Last Instructions of the Realised One]

216. Then the Gracious One addressed venerable Ānanda, (saying): “It may be, Ānanda, that some of you may think in this way: ‘Past is the Teacher's word, there is now no Teacher for us.’ But it should not be seen like that, Ānanda, whatever Teaching and Discipline has been taught by me or laid down, Ānanda, that is your Teacher after my passing away.

* * *

At present, Ānanda, the monks address each other with the word ‘friend’, (but) after my passing away they are not to address (one another) thus. The elder monk, Ānanda, should address the younger monk by his name or by his clan (name) or by the word ‘friend’. (But) the younger monk should address the elder monk as reverend Sir or venerable Sir.

* * *

Desiring (to do so), Ānanda, the Community after my passing away, can abolish the minor and subsidiary training rules.[AFn175]

* * *

The highest penalty, Ānanda, after my passing away, is to be handed out to the monk Channa.” “But what is the highest penalty, reverend Sir?” “The monk Channa, Ānanda, may say whatever he wishes but he is not to be spoken to or advised or instructed by the monks.”[AFn176]

* * *

Part Six: The Passing Away

The Blessed One's Final Exhortation

216. 1. Now the Blessed One spoke to the Venerable Ananda, saying: "It may be, Ananda, that to some among you the thought will come: 'Ended is the word of the Master; we have a Master no longer.' But it should not, Ananda, be so considered. For that which I have proclaimed and made known as the Dhamma and the Discipline, that shall be your Master when I am gone.

2. "And, Ananda, whereas now the bhikkhus address one another as 'friend,' let it not be so when I am gone. The senior bhikkhus, Ananda, may address the junior ones by their name, their family name, or as 'friend'; but the junior bhikkhus should address the senior ones as 'venerable sir' or 'your reverence.'[VFn55]
3. "If it is desired, Ananda, the Sangha may, when I am gone, abolish the lesser and minor rules.[VFn56]
4. "Ananda, when I am gone, let the higher penalty be imposed upon the bhikkhu Channa."[VFn57]

"But what, Lord, is the higher penalty?"

"The bhikkhu Channa, Ananda, may say what he will, but the bhikkhus should neither converse with him, nor exhort him, nor admonish him."

217. Atha kho bhagavā bhikkhū āmantesi – ‘‘siyā kho pana, bhikkhave, ekabhikkhussāpi kaṅkhā vā vimati vā buddhe vā dhamme vā saṅghe vā magge vā paṭipadāya vā, pucchatha, bhikkhave, mā pacchā vippaṭisārino ahuvattha – ‘sammukhībhūto no satthā ahosi , na mayaṃ sakkhimhā bhagavantaṃ sammukhā paṭipucchitu’’’ nti. Evaṃ vutte te bhikkhū tuṇhī ahesuṃ. Dutiyampi kho bhagavā…pe… tatiyampi kho bhagavā bhikkhū āmantesi – ‘‘siyā kho pana, bhikkhave, ekabhikkhussāpi kaṅkhā vā vimati vā buddhe vā dhamme vā saṅghe vā magge vā paṭipadāya vā, pucchatha, bhikkhave, mā pacchā vippaṭisārino ahuvattha – ‘sammukhībhūto no satthā ahosi , na mayaṃ sakkhimhā bhagavantaṃ sammukhā paṭipucchitu’’’ nti. Tatiyampi kho te bhikkhū tuṇhī ahesuṃ. Atha kho bhagavā bhikkhū āmantesi – ‘‘siyā kho pana, bhikkhave, satthugāravenapi na puccheyyātha. Sahāyakopi, bhikkhave, sahāyakassa ārocetū’’ti. Evaṃ vutte te bhikkhū tuṇhī ahesuṃ. Atha kho āyasmā ānando bhagavantaṃ etadavoca – ‘‘acchariyaṃ, bhante, abbhutaṃ, bhante, evaṃ pasanno ahaṃ, bhante, imasmiṃ bhikkhusaṅghe, ‘natthi ekabhikkhussāpi kaṅkhā vā vimati vā buddhe vā dhamme vā saṅghe vā magge vā paṭipadāya vā’’’ti. ‘‘Pasādā kho tvaṃ, ānanda, vadesi, ñāṇameva hettha, ānanda, tathāgatassa. Natthi imasmiṃ bhikkhusaṅghe ekabhikkhussāpi kaṅkhā vā vimati vā buddhe vā dhamme vā saṅghe vā magge vā paṭipadāya vā. Imesañhi, ānanda, pañcannaṃ bhikkhusatānaṃ yo pacchimako bhikkhu, so sotāpanno avinipātadhammo niyato sambodhiparāyaṇo’’ti.

217. 那時，世尊召喚比丘們：

「比丘們！對佛、法、僧團、正道、道跡，可能有某位比丘的懷疑或疑惑，比丘們！請你們問吧，不要以後成為後悔者：『我們的大師在面前時，我們沒能夠從世尊面前質問。』」

當這麼說時，那些比丘變得沈默。

第二次，世尊……（中略）。

第三次，世尊召喚比丘們：

「比丘們！對佛、法、僧團、正道、道跡，可能有某位比丘的懷疑或疑惑，比丘們！請你們問吧，不要以後成為後悔者：『我們的大師在面前時，我們沒能夠從世尊面前質問。』」

第三次，那些比丘變得沈默。

那時，世尊召喚比丘們：

「比丘們！你們可能是出於敬重大師而不問，比丘們！請你們朋友對朋友述說。」 當這麼說時，那些比丘變得沈默。

那時，尊者阿難對世尊這麼說：

「不可思議啊，大德！未曾有啊，大德！大德！我有這樣的淨信：『在這比丘僧團中，對佛、法、僧團、正道、道跡，沒有一位比丘的懷疑或疑惑。』」

「阿難！你以淨信而說，阿難！在這裡，有如來的智：在這比丘僧團中，對佛、法、僧團、正道、道跡，沒有一位比丘的懷疑或疑惑，阿難！因為，這五百位比丘的最低比丘是不墮惡趣法、決定、以正覺為彼岸的入流者。」

217. 5. 世尊對比丘說：

“比丘們，如果你們任何人對佛、法、僧、道或修行方法有疑惑或不清楚的地方，把問題提出來。不要過後因世尊在面前也沒有問而懊悔。”

世尊說了這番話後，比丘保持肅靜。

世尊第二次對比丘說……

世尊第三次對比丘說：

“比丘們，如果你們任何人對佛、法、僧、道或修行方法有疑惑或不清楚的地方，把問題提出來。不要過後因世尊在面前也沒有問而懊悔。”

比丘第三次保持肅靜。

這時候，世尊對比丘說：

“比丘們，如果你是出於對導師的尊敬而不發問，把問題告訴同伴，叫他代你發問吧。”

世尊說了這番話後，比丘依然保持肅靜。

6. 這時候，阿難尊者對世尊說：

“大德，真稀有！大德，真難得！大德，我有這份淨信：在這個僧團裏，沒有一位比丘對佛、法、僧、道或修行方法有疑惑或不清楚的地方。”

“阿難，你是出於淨信而說以上的說話。阿難，如來知道：在這個僧團裏，沒有一位比丘對佛、法、僧、道或修行方法有疑惑或不清楚的地方。阿難，這五百位比丘最低的一位都已得到入流果，不會墮落惡道，肯定會得到覺悟。”

217. 05　爾時薄伽梵告諸比丘說：「諸比丘，若比丘心中於佛法僧正道等有所惑疑，即當諮詢，不應後業自責說：『當面對導師時，我等未能親向如來諮詢！』」

他如是語已，諸比丘皆默然。

第二及第三次薄伽梵告諸比丘說：「諸比丘，若比丘心中於佛法僧正道等有所惑疑，即當諮詢，不應後來自責說：『當面對導師時，我等未能親向如來諮詢！』」

至於第三次諸比丘仍皆默然。

於是薄伽梵告諸比丘說：「諸比丘，若你們是為了尊師，故不發問，可令其友人互相轉達。」

他如是語已，諸比丘仍皆默然。

06　爾時尊者阿難白佛言：「世尊，此誠奇妙不可思議！我深信此大眾中沒有一比丘於佛法僧正道等有所惑疑。」

「阿難，你之所說是出自淨信。但如來也確知此事：在此大眾中沒有一比丘於佛法僧正道等有所惑疑。阿難，於此五百比丘中連最落後者亦取得預流果，將不墮惡趣，亦決定證取正覺。」

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217. Then the Gracious One addressed the monks, (saying): “It may be, monks, that for one of the monks there is doubt or confusion about the Buddha, or about the Teaching, or about the Community, or about the Path, or about the practice. Ask, monks, do not be regretful later (thinking): ‘The Teacher was face to face with us and we didn't ask the Gracious One directly about the training.’ ” After this was said those monks were silent.

For a second time the Gracious One addressed the monks, (saying): “It may be, monks, that for one of the monks there is doubt or confusion about the Buddha, or about the Teaching, or about the Community, or about the Path, or about the practice. Ask, monks, do not be regretful later (thinking): ‘The Teacher was face to face with us and we didn't ask the Gracious One directly about the training.’ ” For a second time those monks were silent.

For a third time the Gracious One addressed the monks, (saying): “It may be, monks, that for one of the monks there is doubt or confusion about the Buddha, or about the Teaching, or about the Community, or about the Path, or about the practice. Ask, monks, do not be regretful later (thinking): ‘The Teacher was face to face with us and we didn't ask the Gracious One directly about the training.’ ” For a third time those monks were silent.

Then the Gracious One addressed the monks, (saying): “It may be, monks, that out of respect for the Teacher you do not ask, then one friend, monks, can inform another friend (about his doubts).” After this was said those monks were silent.

Then venerable Ānanda said this to the Gracious One: “It is wonderful, reverend Sir, it is marvellous, reverend Sir, I am confident, reverend Sir, that in this Community of monks there is not one of the monks in this Community of monks who has doubt or confusion about the Buddha, or about the Teaching, or about the Community, or about the Path, or about the practice.”

“Out of confidence, Ānanda, you speak, but the Realised One, Ānanda, has knowledge that there is not one of the monks in this Community of monks who has doubt or confusion about the Buddha, or about the Teaching, or about the Community, or about the Path, or about the practice. For amongst these five hundred monks, Ānanda, he who is the last monk, is a Stream-Enterer, no longer subject to falling (into the lower realms), and has a fixed destiny ending in Final Awakening.”[AFn177]

* * *

217. 5. Then the Blessed One addressed the bhikkhus, saying: "It may be, bhikkhus, that one of you is in doubt or perplexity as to the Buddha, the Dhamma, or the Sangha, the path or the practice. Then question, bhikkhus! Do not be given to remorse later on with the thought: 'The Master was with us face to face, yet face to face we failed to ask him.'"

6. But when this was said, the bhikkhus were silent. And yet a second and a third time the Blessed One said to them: "It may be, bhikkhus, that one of you is in doubt or perplexity as to the Buddha, the Dhamma, or the Sangha, the path or the practice. Then question, bhikkhus! Do not be given to remorse later on with the thought: 'The Master was with us face to face, yet face to face we failed to ask him.'"

And for a second and a third time the bhikkhus were silent. Then the Blessed One said to them: "It may be, bhikkhus, out of respect for the Master that you ask no questions. Then, bhikkhus, let friend communicate it to friend." Yet still the bhikkhus were silent.

7. And the Venerable Ananda spoke to the Blessed One, saying: "Marvellous it is, O Lord, most wonderful it is! This faith I have in the community of bhikkhus, that not even one bhikkhu is in doubt or perplexity as to the Buddha, the Dhamma, or the Sangha, the path or the practice."

"Out of faith, Ananda, you speak thus. But here, Ananda, the Tathagata knows for certain that among this community of bhikkhus there is not even one bhikkhu who is in doubt or perplexity as to the Buddha, the Dhamma, or the Sangha, the path or the practice. For, Ananda, among these five hundred bhikkhus even the lowest is a stream-enterer, secure from downfall, assured, and bound for enlightenment."

218. Atha kho bhagavā bhikkhū āmantesi – ‘‘handa dāni, bhikkhave, āmantayāmi vo, vayadhammā saṅkhārā appamādena sampādethā’’ti. Ayaṃ tathāgatassa pacchimā vācā.

218. 那時，世尊召喚比丘們：

「好了，比丘們！我現在召喚你們：『諸行是消散法，你們要以不放逸使目標達成。』這是如來最後的話。」

218. 7. 世尊對比丘說：

“比丘們，我現在對你們說，行是衰敗法，你們要不放逸地修行取證。”

這是如來最後的說話。

218. 07　爾時薄伽梵語諸比丘說：「諸比丘，現在我勸告汝等：諸因緣法含固有毀壞。大家應自精勤，證取道果！」

此為如來的最後遺教。

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218. Then the Gracious One addressed the monks, (saying): “Come now, monks, for I tell you (all) conditioned things are subject to decay, strive on with heedfulness!” These were the last words of the Realised One.[AFn178]

218. 8. And the Blessed One addressed the bhikkhus, saying: "Behold now, bhikkhus, I exhort you: All compounded things are subject to vanish. Strive with earnestness!"[VFn58]

This was the last word of the Tathagata.

Parinibbutakathā

219. Atha kho bhagavā paṭhamaṃ jhānaṃ samāpajji, paṭhamajjhānā vuṭṭhahitvā dutiyaṃ jhānaṃ samāpajji, dutiyajjhānā vuṭṭhahitvā tatiyaṃ jhānaṃ samāpajji, tatiyajjhānā vuṭṭhahitvā catutthaṃ jhānaṃ samāpajji. Catutthajjhānā vuṭṭhahitvā ākāsānañcāyatanaṃ samāpajji, ākāsānañcāyatanasamāpattiyā vuṭṭhahitvā viññāṇañcāyatanaṃ samāpajji, viññāṇañcāyatanasamāpattiyā vuṭṭhahitvā ākiñcaññāyatanaṃ samāpajji, ākiñcaññāyatanasamāpattiyā vuṭṭhahitvā nevasaññānāsaññāyatanaṃ samāpajji, nevasaññānāsaññāyatanasamāpattiyā vuṭṭhahitvā saññāvedayitanirodhaṃ samāpajji.

Atha kho āyasmā ānando āyasmantaṃ anuruddhaṃ etadavoca – ‘‘parinibbuto, bhante anuruddha , bhagavā’’ti. ‘‘Nāvuso ānanda, bhagavā parinibbuto, saññāvedayitanirodhaṃ samāpanno’’ti.

Atha kho bhagavā saññāvedayitanirodhasamāpattiyā vuṭṭhahitvā nevasaññānāsaññāyatanaṃ samāpajji, nevasaññānāsaññāyatanasamāpattiyā vuṭṭhahitvā ākiñcaññāyatanaṃ samāpajji, ākiñcaññāyatanasamāpattiyā vuṭṭhahitvā viññāṇañcāyatanaṃ samāpajji, viññāṇañcāyatanasamāpattiyā vuṭṭhahitvā ākāsānañcāyatanaṃ samāpajji, ākāsānañcāyatanasamāpattiyā vuṭṭhahitvā catutthaṃ jhānaṃ samāpajji, catutthajjhānā vuṭṭhahitvā tatiyaṃ jhānaṃ samāpajji, tatiyajjhānā vuṭṭhahitvā dutiyaṃ jhānaṃ samāpajji, dutiyajjhānā vuṭṭhahitvā paṭhamaṃ jhānaṃ samāpajji, paṭhamajjhānā vuṭṭhahitvā dutiyaṃ jhānaṃ samāpajji, dutiyajjhānā vuṭṭhahitvā tatiyaṃ jhānaṃ samāpajji, tatiyajjhānā vuṭṭhahitvā catutthaṃ jhānaṃ samāpajji, catutthajjhānā vuṭṭhahitvā samanantarā bhagavā parinibbāyi.

般涅槃的談說

219. 那時，世尊進入初禪，從初禪出來後，進入第二禪，從第二禪出來後，進入第三禪，從第三禪出來後，進入第四禪，從第四禪出來後，進入空無邊處，從空無邊處等至[CFn195] 出來後，進入識無邊處，從識無邊處等至出來後，進入無所有處[CFn196] ，從無所有處等至出來後，進入非想非非想處[CFn197] ，從非想非非想處等至出來後，進入想受滅[CFn150] 。

那時，尊者阿難對尊者阿那律這麼說：

「阿那律大德！世尊般涅槃了。」

「阿難學友！世尊沒般涅槃，他已入想受滅。」

那時，世尊從想受滅等至出來後，進入非想非非想處，從非想非非想處等至出來後，進入無所有處，從無所有處等至出來後，進入識無邊處，從識無邊處等至出來後，進入空無邊處，從空無邊處等至出來後，進入第四禪，從第四禪出來後，進入第三禪，從第三禪出來後，進入第二禪，從第二禪出來後，進入初禪，從初禪出來後，進入第二禪，從第二禪出來後，進入第三禪，從第三禪出來後，進入第四禪，從

第四禪出來後，世尊直接般涅槃。

219. 8. 這時候，世尊進入初禪。他從初禪出，之後進入二禪。他從二禪出，之後進入三禪。他從三禪出，之後進入四禪。他從四禪出，之後進入空無邊處。他從空無邊處正受出，之後進入識無邊處。他從識無邊處正受出，之後進入無所有處。他從無所有處正受出，之後進入非想非非想處。他從非想非非想處正受出，之後進入想受滅盡定。

這時候，阿難尊者對阿那律陀尊者說：

“阿那律陀大德，世尊入滅了。”

“阿難賢友，世尊不是入滅，他是進入想受滅盡定。”

9. 這時候，世尊從想受滅盡定正受出，進入非想非非想處。他從非想非非想處正受出，之後進入無所有處。他從無所有處正受出，之後進入識無邊處。他從識無邊處正受出，之後進入空無邊處。他從空無邊處正受出，之後進入四禪。他從四禪出，之後進入三禪。他從三禪出，之後進入二禪。他從二禪出，之後進入初禪。他從初禪出，之後進入二禪。他從二禪出，之後進入三禪。他從三禪出，之後進入四禪。他從四禪出，之後立刻入滅。

219. 08　於是薄伽梵即入初禪，從初禪起入第二禪，從第二禪起入第三禪，從第三禪起入第四禪，從第四禪起入空處定，從空處定起入識處定，從識處定起入無所有處定，從無所有處定起入非想非非想定。

爾時尊者阿難語尊者阿〔少/兔〕樓馱說：「大德阿〔少/兔〕樓馱，薄伽梵已入圓寂！」

「朋友阿難，如來尚未圓寂，他是入於滅想定。」

09　於是薄伽梵從滅想定起入非想非非想處定，從非想非非想處定起入無所有處定，從無所有處定起入識處定，從識處定起入第四禪，從第四禪起入第三禪，從第三禪起入第二禪，從第二禪起入初禪，從初禪起入第二禪，從第二禪起入第三禪，從第三禪起入第四禪，從第四禪起如來立即入於涅槃。

※　　　　 ※

[41: The Final Emancipation]

219. Then the Gracious One attained the first absorption, and after emerging from the first absorption he attained the second absorption, and after emerging from the second absorption he attained the third absorption, and after emerging from the third absorption he attained the fourth absorption,[AFn179] and after emerging from the fourth absorption he attained the sphere of endless space, and after emerging from the sphere of endless space he attained the sphere of endless consciousness, and after emerging from the sphere of endless consciousness he attained the sphere of nothingness, and after emerging from the sphere of nothingness, he attained the sphere of neither-perception-nor-non-perception, and after emerging from the sphere of neither-perception-nor-non-perception, he attained the cessation of perception and feeling.

Then venerable Ānanda said this to venerable Anuruddha: “(Has) the Gracious One, reverend Anuruddha, attained Final Emancipation?”[AFn180]

“The Gracious One, reverend Ānanda, has not attained Final Emancipation, he has attained the cessation of perception and feeling.”[AFn181]

Then the Gracious One, after emerging from the cessation of perception and feeling, attained the sphere of neither-perception-nor-non-perception, and after emerging from the sphere of neither-perception-nor-non-perception he attained the sphere of nothingness, and after emerging from the sphere of nothingness he attained the sphere of endless consciousness, and after emerging from the sphere of endless consciousness he attained the sphere of endless space, and after emerging from the sphere of endless space he attained the fourth absorption, and after emerging from the fourth absorption he attained the third absorption, and after emerging from the third absorption he attained the second absorption, and after emerging from the second absorption he attained the first absorption, and after emerging from the first absorption he attained the second absorption, and after emerging from the second absorption he attained the third absorption, and after emerging from the third absorption he attained the fourth absorption, and after emerging from the fourth absorption, immediately the Gracious One attained Final Emancipation.

How the Blessed One Passed into Nibbana

219. 9. And the Blessed One entered the first jhana. Rising from the first jhana, he entered the second jhana. Rising from the second jhana, he entered the third jhana. Rising from the third jhana, he entered the fourth jhana. And rising out of the fourth jhana, he entered the sphere of infinite space. Rising from the attainment of the sphere of infinite space, he entered the sphere of infinite consciousness. Rising from the attainment of the sphere of infinite consciousness, he entered the sphere of nothingness. Rising from the attainment of the sphere of nothingness, he entered the sphere of neither-perception-nor-non-perception. And rising out of the attainment of the sphere of neither-perception-nor-non-perception, he attained to the cessation of perception and feeling.

10. And the Venerable Ananda spoke to the Venerable Anuruddha, saying: "Venerable Anuruddha, the Blessed One has passed away."

"No, friend Ananda, the Blessed One has not passed away. He has entered the state of the cessation of perception and feeling."[VFn59]

11. Then the Blessed One, rising from the cessation of perception and feeling, entered the sphere of neither-perception-nor-non-perception. Rising from the attainment of the sphere of neither-perception-nor-non-perception, he entered the sphere of nothingness. Rising from the attainment of the sphere of nothingness, he entered the sphere of infinite consciousness. Rising from the attainment of the sphere of infinite consciousness, he entered the sphere of infinite space. Rising from the attainment of the sphere of infinite space, he entered the fourth jhana. Rising from the fourth jhana, he entered the third jhana. Rising from the third jhana, he entered the second jhana. Rising from the second jhana, he entered the first jhana.

Rising from the first jhana, he entered the second jhana. Rising from the second jhana, he entered the third jhana. Rising from the third jhana, he entered the fourth jhana. And, rising from the fourth jhana, the Blessed One immediately passed away.

220. Parinibbute bhagavati saha parinibbānā mahābhūmicālo ahosi bhiṃsanako salomahaṃso. Devadundubhiyo ca phaliṃsu. Parinibbute bhagavati saha parinibbānā brahmāsahampati imaṃ gāthaṃ abhāsi –

‘‘Sabbeva nikkhipissanti, bhūtā loke samussayaṃ; Yattha etādiso satthā, loke appaṭipuggalo; Tathāgato balappatto, sambuddho parinibbuto’’ti.

220. 當世尊般涅槃時，與般涅槃同時，發生大地震，令人恐懼、身毛豎立，並且天鼓破裂。當世尊般涅槃時，與般涅槃同時梵王娑婆主[CFn198] 說這偈頌[CFn199] ：

220. 10. 當世尊入滅時，大地發生了使人恐懼、使人驚慌的震動，天上響起了震耳的雷聲。

當世尊入滅時，梵天．娑婆世界主說出以下偈頌：

220. 10　當佛陀逝世時有大地震甚可驚怖，並有天雷響震。

於佛陀滅度時梵天沙航拔諦以偈頌曰：

220. When the Gracious One attained Final Emancipation along with the Emancipation there was a great earthquake, and an awful, horrifying crash of the Divinities' (thunder) drum.

When the Gracious One attained Final Emancipation along with the Emancipation Brahmā Sahampati spoke this verse:[AFn182]

The World's Echo

220. 12. And when the Blessed One had passed away, simultaneously with his Parinibbana there came a tremendous earthquake, dreadful and astounding, and the thunders rolled across the heavens.

13. And when the Blessed One had passed away, simultaneously with his Parinibbana, Brahma Sahampati[VFn60] spoke this stanza:

221. Parinibbute bhagavati saha parinibbānā sakko devānamindo imaṃ gāthaṃ abhāsi –

221. 當世尊般涅槃時，與般涅槃同時，天帝釋[CFn200] 說了這偈頌：

221. 2.當世尊入滅時，帝釋天．因陀羅說出以下偈頌：

221. 於佛陀涅槃時帝釋因陀羅以偈頌曰：

221. When the Gracious One attained Final Emancipation along with the Emancipation Sakka, the Lord of the Divinities, spoke this verse:

“Impermanent, indeed, are (all) processes, arisen they have the nature to decay, After arising they come to cessation, the stilling of them is blissful.”[AFn183]

221. 14. And when the Blessed One had passed away, simultaneously with his Parinibbana, Sakka, king of the gods,[VFn61] spoke this stanza:

222. Parinibbute bhagavati saha parinibbānā āyasmā anuruddho imā gāthāyo abhāsi –

222. 當世尊般涅槃時，與般涅槃同時，尊者阿那律說了這偈頌：

222. 當世尊入滅時，阿那律陀尊者說出以下偈頌：

222. 於佛陀涅槃時尊者阿〔少/兔〕樓陀以偈頌曰：

　　已捨諸貪欲，

　　得證淨涅槃。

　　大賢損壽時，

　　心安隱堅定。

　　心定不可搖，

　　戰勝死痛苦。

　　正如明燈滅，

　　心解脫亦然。

222. When the Gracious One attained Final Emancipation along with the Emancipation venerable Anuruddha spoke these verses:

222. 15. And when the Blessed One had passed away, simultaneously with his Parinibbana, the Venerable Anuruddha spoke this stanza:

223. Parinibbute bhagavati saha parinibbānā āyasmā ānando imaṃ gāthaṃ abhāsi –

223. 當世尊般涅槃時，與般涅槃同時，尊者阿難說了這偈頌：

223. 當世尊入滅時，阿難尊者說出以下偈頌：

223. 於佛陀圓寂時尊者阿難以偈頌曰：

223. When the Gracious One attained Final Emancipation along with the Emancipation venerable Ānanda spoke this verse:

223. 16. And when the Blessed One had passed away, simultaneously with his Parinibbana, the Venerable Ananda spoke this stanza:

224. Parinibbute bhagavati ye te tattha bhikkhū avītarāgā appekacce bāhā paggayha kandanti, chinnapātaṃ papatanti, āvaṭṭanti vivaṭṭanti, ‘‘atikhippaṃ bhagavā parinibbuto , atikhippaṃ sugato parinibbuto, atikhippaṃ cakkhuṃ loke antarahito’’ti. Ye pana te bhikkhū vītarāgā, te satā sampajānā adhivāsenti – ‘‘aniccā saṅkhārā, taṃ kutettha labbhā’’ti.

224. 當世尊般涅槃時，那時，凡那些未離貪的比丘，有一些揮舞手臂號泣、倒下打滾〔而說〕：

「太快了，世尊已般涅槃，太快了，善逝已般涅槃，太快了，世間之眼已滅沒。」

但，凡那些已離貪的比丘，他們正知正念地忍受〔而說〕：

「諸行是無常的，〔除此之外，〕在這裡，這如何可得。」

224. 當世尊入滅時，還有貪著的比丘，有的緊抱雙臂在痛泣；有的從石上跳下，在地上滾來滾去。他們叫嚷： “世尊太快入滅了！善逝太快入滅了！世間的眼睛太快消失了！”

一些離了貪著的比丘，他們具有念和覺知，明白到行是無常的，要世尊不入滅是不可能的。

224. 於佛陀涅槃時彼諸未離欲比丘或伸臂而哭，或自投地宛轉悲泣說：「薄伽梵取涅槃何如是其迅速！慈尊取涅槃何如是其迅速！世界之光熄滅何如是其迅速！」

但彼諸離欲比丘念及：「諸因緣法皆無常，不要其解離，此何可能！」遂攝抑其心以忍受悲戚。

224. When the Gracious One attained Final Emancipation those monks there who were not free from passion, throwing up their arms, falling down (as though) cut down, rolling backwards and forwards as though with their feet cut off, were crying: ‘Too quickly the Gracious One has attained Final Emancipation, too quickly the Fortunate One has attained Final Emancipation, too quickly the Visionary in the world has disappeared!’ But those monks who were free from passion, mindfully, with full awareness, endured, (thinking): “Impermanent are (all) processes, how can it be otherwise?”

224. 17. Then, when the Blessed One had passed away, some bhikkhus, not yet freed from passion, lifted up their arms and wept; and some, flinging themselves on the ground, rolled from side to side and wept, lamenting: "Too soon has the Blessed One come to his Parinibbana! Too soon has the Happy One come to his Parinibbana! Too soon has the Eye of the World vanished from sight!"

But the bhikkhus who were freed from passion, mindful and clearly comprehending, reflected in this way: "Impermanent are all compounded things. How could this be otherwise?"

225. Atha kho āyasmā anuruddho bhikkhū āmantesi – ‘‘alaṃ, āvuso, mā socittha mā paridevittha. Nanu etaṃ, āvuso, bhagavatā paṭikacceva akkhātaṃ – ‘sabbeheva piyehi manāpehi nānābhāvo vinābhāvo aññathābhāvo’. Taṃ kutettha, āvuso, labbhā. ‘Yaṃ taṃ jātaṃ bhūtaṃ saṅkhataṃ palokadhammaṃ, taṃ vata mā palujjī’ti, netaṃ ṭhānaṃ vijjati . Devatā, āvuso, ujjhāyantī’’ti. ‘‘Kathaṃbhūtā pana, bhante, āyasmā anuruddho devatā manasi karotī’’ti bhante anuruddha devatā manasi karontīti (syā. ka.)?

‘‘Santāvuso ānanda, devatā ākāse pathavīsaññiniyo kese pakiriya kandanti, bāhā paggayha kandanti, chinnapātaṃ papatanti, āvaṭṭanti, vivaṭṭanti – ‘atikhippaṃ bhagavā parinibbuto, atikhippaṃ sugato parinibbuto, atikhippaṃ cakkhuṃ loke antarahito’ti. Santāvuso ānanda, devatā pathaviyā pathavīsaññiniyo kese pakiriya kandanti, bāhā paggayha kandanti, chinnapātaṃ papatanti, āvaṭṭanti, vivaṭṭanti – ‘atikhippaṃ bhagavā parinibbuto , atikhippaṃ sugato parinibbuto, atikhippaṃ cakkhuṃ loke antarahito’ti. Yā pana tā devatā vītarāgā, tā satā sampajānā adhivāsenti – ‘aniccā saṅkhārā, taṃ kutettha labbhā’ti. Atha kho āyasmā ca anuruddho āyasmā ca ānando taṃ rattāvasesaṃ dhammiyā kathāya vītināmesuṃ.

225. 那時，尊者阿那律召喚比丘們：

「夠了，學友們！你們不要憂愁，不要悲泣，學友們！以前這不是被如來說過嗎？與一切所愛的、合意的分離、別離、異離。學友們！在這裡，這如何可得：『凡那被生的、存在的、有為的、敗壞之法都不要被破壞。』這是不可能的！學友們！天神們譏嫌。」

「大德！但，尊者阿那律注意到有什麽種類的天神呢？」

「學友們！有在虛空而有地想的天神散髮號泣、揮舞手臂號泣、倒下打滾〔而說〕：『太快了，世尊已般涅槃，太快了，善逝已般涅槃，太快了，世間之眼已滅沒。』學友們！有在地上而有地想的天神散髮號泣、揮舞手臂號泣、倒下打滾〔而說〕：『太快了，世尊已般涅槃，太快了，善逝已般涅槃，太快了，世間之眼將滅沒。』但，凡那些已離貪的天神，他們正知正念地忍受〔而說〕：『諸行是無常的，〔除此之外，〕在這裡，這如何可得。』」

那時，尊者阿那律與尊者阿難以法談度過該夜的剩餘部分。

225. 11. 這時候，阿那律陀尊者對比丘說：

“賢友們，不。不要憂愁，不要悲傷。賢友們，世尊不是曾經對你們說過嗎，所有我們的至親和喜愛的事物都會變化，都會消逝，都會和我們分離；要這些事物不變化，不消逝，不和我們分離是沒有可能的。賢友們，任何生、有、眾緣和合的事物都是敗壞法，要它不敗壞是沒有可能的。賢友們，天神很激動呢。”

“大德，在你心裏所看見的天神是怎麼樣的呢？”

“阿難賢友，一些在天空的天神，以天空為地想。有的弄亂頭髮在痛泣；有的緊抱雙臂在痛泣；有的從石上跳下，在地上滾來滾去。他們叫嚷： ‘世尊太快入滅了！善逝太快入滅了！世間的眼睛太快消失了！’

“阿難賢友，一些在地上的天神，以地為地想。有的弄亂頭髮在痛泣；有的緊抱雙臂在痛泣；有的從石上跳下，在地上滾來滾去。他們叫嚷： ‘世尊太快入滅了！善逝太快入滅了！世間的眼睛太快消失了！’

“一些離了貪著的天神，他們具有念和覺知，明白到行是無常的，要世尊不入滅是不可能的。”

12. 阿那律陀尊者和阿難尊者用晚上餘下的時間互相談論佛法。

225. 11　爾時尊者阿〔少/兔〕樓陀語諸比丘說：「止止，諸友，不用哭泣悲慟，是否往昔薄伽梵曾告訴我們：萬物實性如此，其與我們最親近者將要與我們分別隔離。當一物既生而成形即具分離必然性。不要其解離，此何可能，且必無此理。諸比丘，天神將責怪我等。」

「但大德阿〔少/兔〕樓陀，此諸天神屬何種類？」

「朋友阿難，天上諸神還有世念，他們或披髮而哭，或伸臂而哭，或自投地宛轉悲泣說：薄伽梵取涅槃何如是其迅速！慈尊取涅槃何如是迅速！世界之光熄滅何如是其迅速！

「朋友阿難，地上諸神還有世念，他們或披髮而哭，或伸臂而哭，或自投地宛轉悲泣說：薄伽梵取涅槃何如是其迅速，慈尊取涅槃何如是其迅速！世界之光熄滅何如是其迅速！

「但彼諸離欲天神念及：『諸因緣法皆無常，不要其解離，此何可能』，遂自攝心忍受之。」

※　　　　 ※

12　爾時尊者阿〔少/兔〕樓陀與尊者阿難議論佛法以度殘夜。

225. Then venerable Anuruddha said this to the monks: “Enough, friends, do not grieve, do not lament, were you not warned by the Gracious One when he declared: ‘There is alteration in, separation from, and changeability in all that is dear and appealing.’ How can it be otherwise, friends, for that which is obtained, born, become, in process, subject to dissolution? It is not possible (to say) this: ‘It should not dissolve’. The Divinities, friends, are complaining.”

“But what beings and Divinities is the venerable Anuruddha thinking of?”

“There are, friend Ānanda, Divinities in the sky, perceiving the Earth, who, having dishevelled hair, are weeping, throwing up their arms, falling down (as though) cut down, rolling backwards and forwards as though with their feet cut off, crying: ‘Too quickly the Gracious One has attained Final Emancipation, too quickly the Fortunate One has attained Final Emancipation, too quickly the Visionary in the world has disappeared!’

There are, friend Ānanda, Divinities on the Earth, perceiving the Earth, who, having dishevelled hair, are weeping, throwing up their arms, falling down (as though) cut down, rolling backwards and forwards as though with their feet cut off, crying: ‘Too quickly the Gracious One has attained Final Emancipation, too quickly the Fortunate One has attained Final Emancipation, too quickly the Visionary in the world has disappeared!’

But those Divinities, who have cut off passion, they mindfully, with full awareness, endure, (thinking): ‘Impermanent are (all) processes, how can it be otherwise?’ ”

[42: The Preparation of the Body ]

Then venerable Anuruddha and venerable Ānanda spent the rest of the night in talk about the Teaching.

225. 18. And the Venerable Anuruddha addressed the bhikkhus, saying: "Enough, friends! Do not grieve, do not lament! For has not the Blessed One declared that with all that is dear and beloved there must be change, separation, and severance? Of that which is born, come into being, compounded and subject to decay, how can one say: 'May it not come to dissolution!'? The deities, friends, are aggrieved."

"But, venerable sir, of what deities is the Venerable Anuruddha aware?"

"There are deities, friend Ananda, in space and on the earth who are earthly-minded; with dishevelled hair they weep, with uplifted arms they weep; flinging themselves on the ground, they roll from side to side, lamenting: 'Too soon has the Blessed One come to his Parinibbana! Too soon has the Happy One come to his Parinibbana! Too soon has the Eye of the World vanished from sight!' But those deities who are freed from passion, mindful and clearly comprehending, reflect in this way: 'Impermanent are all compounded things. How could this be otherwise?'"

19. Now the Venerable Anuruddha and the Venerable Ananda spent the rest of the night in talking on the Dhamma.

226. Atha kho āyasmā anuruddho āyasmantaṃ ānandaṃ āmantesi – ‘‘gacchāvuso ānanda, kusināraṃ pavisitvā kosinārakānaṃ mallānaṃ ārocehi – ‘parinibbuto, vāseṭṭhā, bhagavā, yassadāni kālaṃ maññathā’’’ti. ‘‘Evaṃ, bhante’’ti kho āyasmā ānando āyasmato anuruddhassa paṭissutvā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya attadutiyo kusināraṃ pāvisi. Tena kho pana samayena kosinārakā mallā sandhāgāre sannipatitā honti teneva karaṇīyena. Atha kho āyasmā ānando yena kosinārakānaṃ mallānaṃ sandhāgāraṃ tenupasaṅkami; upasaṅkamitvā kosinārakānaṃ mallānaṃ ārocesi – ‘parinibbuto, vāseṭṭhā, bhagavā, yassadāni kālaṃ maññathā’ti. Idamāyasmato ānandassa vacanaṃ sutvā mallā ca mallaputtā ca mallasuṇisā ca mallapajāpatiyo ca aghāvino dummanā cetodukkhasamappitā appekacce kese pakiriya kandanti, bāhā paggayha kandanti, chinnapātaṃ papatanti, āvaṭṭanti, vivaṭṭanti – ‘‘atikhippaṃ bhagavā parinibbuto, atikhippaṃ sugato parinibbuto, atikhippaṃ cakkhuṃ loke antarahito’’ti.

226. 那時，尊者阿那律召喚尊者阿難：

「去！阿難學友！請你進入拘尸那羅後，召喚拘尸那羅的末羅人：『襪謝德們！世尊已般涅槃，現在，請你們考量適當的時間。』」

「是的，大德！」尊者阿難回答尊者阿那律後，在午前時穿好衣服後，取鉢與僧衣，自己與同伴進入拘尸那羅。

當時，拘尸那羅的末羅人以必須作那件事在集會所集合。那時，尊者阿難去拘尸那羅末羅人的集會所。抵達後，召喚拘尸那羅的末羅人：

「襪謝德們！世尊已般涅槃，現在，請你們考量適當的時間。」

聽了尊者阿難的這言語後，末羅人與末羅人的兒子、末羅人的媳婦、末羅人的夫人們成為痛苦的、悲傷的、具備心苦的，有些散髮號泣、揮舞手臂號泣、倒下打滾〔而說〕：

「太快了，世尊已般涅槃，太快了，善逝已般涅槃，太快了，世間之眼已滅沒。」

226. 之後，阿那律陀尊者對阿難尊者說：

“阿難賢友，你入去拘尸那羅，通知拘尸那羅的武士子： ‘婆舍多，世尊入滅了。如果你們認為是時候的話，請便。’ ”

阿難尊者回答阿那律陀尊者： “大德，是的。” 於是，在上午，他穿好衣服，拿著大衣和缽，和另一人入拘尸那羅。

這時候，拘尸那羅的武士子聚集在聚集堂裏處理有關世尊入滅的事務。阿難尊者去到拘尸那羅武士子的聚集堂，通知拘尸那羅的武士子： “婆舍多，世尊入滅了。如果你們認為是時候的話，請便。”

聽了阿難尊者的說話後，武士子和他們的妻子、兒子、媳婦都感到痛惜和傷心，內心充滿苦惱。他們有些人弄亂頭髮在痛泣；有些人緊抱雙臂在痛泣；有些人從石上跳下，在地上滾來滾去。他們叫嚷： “世尊太快入滅了！善逝太快入滅了！世間的眼睛太快消失了！”

226. 其後尊者阿〔少/兔〕樓陀語尊者阿難說：「朋友阿難，你去拘屍那羅通知該地的馬拉說：『瓦舍塔們，薄伽梵已入涅槃。請行所應行！』」

「是，大德。」尊者阿難回答說，即於清晨著衣持缽，有另一比丘作伴，走向拘屍那羅。

爾時拘屍那羅的馬拉正為該事集於議事廳，尊者阿難走向該處語諸馬拉說：「瓦舍塔們，薄伽梵已入涅槃，請行所應行！」

聞尊者阿難語已，馬拉們與其少年、少女及妻子皆悲哀慘悽，中心憂傷。他們或披髮而哭，或伸臂而哭，或自投地宛轉悲泣說：「薄伽梵取涅槃何如是其迅速！慈尊取涅槃何如是其迅速！世界之光熄滅何如是其迅速！」

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226. Then venerable Anuruddha addressed venerable Ānanda, (saying): “Go, Ānanda, and after entering Kusinārā inform the Mallas of Kusinārā, (saying): ‘The Gracious One has attained Emancipation, Vāseṭṭhas, now is the time for whatever you are thinking.’ ”

“Very well, reverend Sir,” said venerable Ānanda, and after replying to venerable Anuruddha, dressing in the morning time, and taking his robes and bowl, he entered Kusinārā with a companion.

Now at that time the Mallas from Kusinārā were assembled in the Council Hall having some business (or other). Then venerable Ānanda approached the Mallas from Kusinārā in the Council Hall, and after approaching he informed the Mallas of Kusinārā (saying): “The Gracious One has attained Emancipation, Vāseṭṭhas, now is the time for whatever you are thinking.”

After hearing this word from venerable Ānanda, the Mallas, the sons of the Mallas, the daughters-in-law of the Mallas, and the wives of the Mallas became miserable, depressed, with their minds given over to suffering. Some, having dishevelled hair, were weeping, throwing up their arms, falling down (as though) cut down, rolling backwards and forwards as though with their feet cut off, they were crying: “Too quickly the Gracious One has attained Final Emancipation, too quickly the Fortunate One has attained Final Emancipation, too quickly the Visionary in the world has disappeared!”

226. Then the Venerable Anuruddha spoke to the Venerable Ananda, saying: "Go now, friend Ananda, to Kusinara, and announce to the Mallas: 'The Blessed One, Vasetthas, has passed away. Do now as seems fitting to you.'"

"So be it, venerable sir." And the Venerable Ananda prepared himself in the forenoon, and taking bowl and robe, went with a companion into Kusinara.

20. At that time the Mallas of Kusinara had gathered in the council hall to consider that very matter. And the Venerable Ananda approached them and announced: "The Blessed One, Vasetthas, has passed away. Do now as seems fitting to you."

And when they heard the Venerable Ananda speak these words, the Mallas with their sons, their wives, and the wives of their sons, were sorely grieved, grieved at heart and afflicted; and some, with their hair all dishevelled, with arms upraised in despair, wept; flinging themselves on the ground, they rolled from side to side, lamenting: "Too soon has the Blessed One come to his Parinibbana! "Too soon has the Happy One come to his Parinibbana! Too soon has the Eye of the World vanished from sight!"

Buddhasarīrapūjā

227. Atha kho kosinārakā mallā purise āṇāpesuṃ – ‘‘tena hi, bhaṇe, kusinārāyaṃ gandhamālañca sabbañca tāḷāvacaraṃ sannipātethā’’ti. Atha kho kosinārakā mallā gandhamālañca sabbañca tāḷāvacaraṃ pañca ca dussayugasatāni ādāya yena upavattanaṃ mallānaṃ sālavanaṃ, yena bhagavato sarīraṃ tenupasaṅkamiṃsu; upasaṅkamitvā bhagavato sarīraṃ naccehi gītehi vāditehi mālehi gandhehi sakkarontā garuṃ karontā mānentā pūjentā celavitānāni karontā maṇḍalamāḷe paṭiyādentā ekadivasaṃ vītināmesuṃ.

Atha kho kosinārakānaṃ mallānaṃ etadahosi – ‘‘ativikālo kho ajja bhagavato sarīraṃ jhāpetuṃ, sve dāni mayaṃ bhagavato sarīraṃ jhāpessāmā’’ti. Atha kho kosinārakā mallā bhagavato sarīraṃ naccehi gītehi vāditehi mālehi gandhehi sakkarontā garuṃ karontā mānentā pūjentā celavitānāni karontā maṇḍalamāḷe paṭiyādentā dutiyampi divasaṃ vītināmesuṃ, tatiyampi divasaṃ vītināmesuṃ, catutthampi divasaṃ vītināmesuṃ, pañcamampi divasaṃ vītināmesuṃ, chaṭṭhampi divasaṃ vītināmesuṃ.

Atha kho sattamaṃ divasaṃ kosinārakānaṃ mallānaṃ etadahosi – ‘‘mayaṃ bhagavato sarīraṃ naccehi gītehi vāditehi mālehi gandhehi sakkarontā garuṃ karontā mānentā pūjentā dakkhiṇena dakkhiṇaṃ nagarassa haritvā bāhirena bāhiraṃ dakkhiṇato nagarassa bhagavato sarīraṃ jhāpessāmā’’ti.

世尊遺體供養

227. 那時，拘尸那羅的末羅人命令男子們：

「那樣的話，某人！請你們收集所有拘尸那羅的香料、花環與樂器。」

那時，拘尸那羅的末羅人取所有拘尸那羅的香料、花環與樂器，以及五百套衣服後，去末羅附近的沙羅樹林世尊遺體處。抵達後，以舞蹈、歌唱、奏樂、花環、香料恭敬、尊重、尊敬、崇敬世尊的遺體，作遮陽篷、準備圓形帳蓬，度過〔第〕一天。

那時，拘尸那羅的末羅人這麼想：

「今天已過了火化世尊遺體的時機，現在，我們將在明天火化世尊的遺體。」 那時，拘尸那羅的末羅人以舞蹈、歌唱、奏樂、花環、香料恭敬、尊重、尊敬、崇敬世尊的遺體，作遮陽篷、準備圓形帳蓬，度過第二個白天；度過第三個白天；度過第四個白天；度過第五個白天；度過第六個白天。

那時，第七個白天，拘尸那羅的末羅人這麼想：

「我們以舞蹈、歌唱、奏樂、花環、香料恭敬、尊重、尊敬、崇敬世尊的遺體，我們將向南運送到城的南邊，向外面到城外南邊，火化世尊的遺體。」

227. 13. 這時候，拘尸那羅的武士子宣佈： “各位，請集齊拘尸那羅的香花環和所有的樂師來。”

於是武士子集齊拘尸那羅的香花環和所有的樂師，還有五百雙布片，前往優波跋多那娑羅林，去到世尊舍利那裏，之後他們用一整天豎立華蓋和設置花環，及以舞蹈、歌唱、音樂、花環、香等供養世尊舍利。

這時候，拘尸那羅的武士子說：

“今天火化世尊舍利的時間已經過了，明天我們才火化世尊舍利吧。” 第二天拘尸那羅的武士子又用一整天豎立華蓋和設置花環，及以舞蹈、歌唱、音樂、花環、香等供養世尊舍利。第三、四、五、六天也是一樣。

14. 第七天，拘尸那羅的武士子心想： “讓我們以舞蹈、歌唱、音樂、花環、香等供養世尊舍利，把世尊舍利抬到城的南方，然後在城南外面火化吧。”

227. 13　爾時拘屍那羅的馬拉命其侍從說：「聚集拘屍那羅所有的香、花環及音樂。」

於是拘屍那羅的馬拉們攜帶香、花環，各種音樂及五百套衣著走向烏帕瓦塔那、娑羅樹林佛陀的遺體所在處。他們以歌舞，音樂，花環，名香等向如來的遺體致敬，並以其衣著作成天幕及編紮花環懸掛其上，如此他們遂度過第一天。

爾時拘屍那羅的馬拉如是思維：「今日已太晚，且於明天舉行焚葬佛之遺體。」於是拘屍那羅的馬拉們以歌舞，音樂，花環、名香等向如來的遺體致敬，並以其衣著作成天幕，及編紮花環懸掛其上。如此他們遂度過第二天，第三天，第四天，第五天及第六天。

※　　　　 ※

14　於第七日拘屍那羅的馬拉們如是思維：「讓吾人舉持如來遺體南向外出至城外之南邊地點，以歌舞、音樂、花環、名香等向如來的遺體致敬已，遂於城南舉行火葬典體。」

227. Then the Mallas from Kusinārā ordered (their) men, (saying): “Now, friends, gather together perfume and flowers, and all the musicians in Kusinārā.”

Then the Mallas of Kusinārā, having taken perfumes and garlands, and all the musicians, and five-hundred pairs of clothes, approached the Mallas' Sal Wood at Upavattana, and the Gracious One's body, after approaching the Gracious One's body, through honouring, respecting, revering, and worshipping (the body), with dance, song, music, garlands, and perfumes, and making cloth canopies, and preparing circular pavillions, they made the day pass.

Then this occurred to the Mallas of Kusinārā: “Today it is too late to burn the Gracious One's body, tomorrow we will burn the Gracious One's body.”

Then the Mallas of Kusinārā, through honouring, respecting, revering, and worshipping the Gracious One's body, with dance, song, music, garlands, and perfumes, and making cloth canopies, and preparing circular pavillions, they made the second day pass, they made the third day pass, they made the fourth day pass, they made the fifth day pass, they made the sixth day pass.[AFn185]

Then on the seventh day this occurred to the Mallas of Kusinārā: “While honouring, respecting, revering, and worshipping the Gracious One's body, with dance, song, music, garlands, and perfumes, after taking it out of the city by the South, on the outside of the City to the South we will burn the Gracious One's body.”

Homage to the Remains

227. 21. Then the Mallas of Kusinara gave orders to their men, saying: "Gather now all the perfumes, flower-garlands, and musicians, even all that are in Kusinara." And the Mallas, with the perfumes, the flower-garlands, and the musicians, and with five hundred sets of clothing, went to the Sala Grove, the recreation park of the Mallas, and approached the body of the Blessed One. And having approached, they paid homage to the body of the Blessed One with dance, song, music, flower-garlands, and perfume, and erecting canopies and pavilions, they spent the day showing respect, honor, and veneration to the body of the Blessed One. And then the thought came to them: "Now the day is too far spent for us to cremate the body of the Blessed One. Tomorrow we will do it."

And for the second day, and a third, fourth, fifth, and sixth day, they paid homage to the body of the Blessed One with dance, song, music, flower-garlands, and perfume, and erecting canopies and pavilions, they spent the day showing respect, honor, and veneration to the body of the Blessed One.

But on the seventh day the thought came to them: "We have paid homage to the body of the Blessed One with dance, song, music, flower-garlands, and perfume, and have shown respect, honor, and veneration; let us now carry the body of the Blessed One southward to the southern part of the town and beyond, and let us there cremate the body of the Blessed One south of the town."

228. Tena kho pana samayena aṭṭha mallapāmokkhā sīsaṃnhātā ahatāni vatthāni nivatthā ‘‘mayaṃ bhagavato sarīraṃ uccāressāmā’’ti na sakkonti uccāretuṃ. Atha kho kosinārakā mallā āyasmantaṃ anuruddhaṃ etadavocuṃ – ‘‘ko nu kho, bhante anuruddha, hetu ko paccayo, yenime aṭṭha mallapāmokkhā sīsaṃnhātā ahatāni vatthāni nivatthā ‘mayaṃ bhagavato sarīraṃ uccāressāmā’ti na sakkonti uccāretu’’nti? ‘‘Aññathā kho, vāseṭṭhā, tumhākaṃ adhippāyo, aññathā devatānaṃ adhippāyo’’ti. ‘‘Kathaṃ pana, bhante, devatānaṃ adhippāyo’’ti? ‘‘Tumhākaṃ kho, vāseṭṭhā, adhippāyo – ‘mayaṃ bhagavato sarīraṃ naccehi gītehi vāditehi mālehi gandhehi sakkarontā garuṃ karontā mānentā pūjentā dakkhiṇena dakkhiṇaṃ nagarassa haritvā bāhirena bāhiraṃ dakkhiṇato nagarassa bhagavato sarīraṃ jhāpessāmā’ti; devatānaṃ kho, vāseṭṭhā, adhippāyo – ‘mayaṃ bhagavato sarīraṃ dibbehi naccehi gītehi vāditehi gandhehi sakkarontā garuṃ karontā mānentā pūjentā uttarena uttaraṃ nagarassa haritvā uttarena dvārena nagaraṃ pavesetvā majjhena majjhaṃ nagarassa haritvā puratthimena dvārena nikkhamitvā puratthimato nagarassa makuṭabandhanaṃ nāma mallānaṃ cetiyaṃ ettha bhagavato sarīraṃ jhāpessāmā’ti. ‘‘Yathā, bhante, devatānaṃ adhippāyo, tathā hotū’’ti.

228. 當時，八位上首的末羅人洗頭後，穿上新衣：「我們將舉起世尊的遺體。」但不能舉起。那時，拘尸那羅的末羅人對尊者阿那律這麼說：「阿那律大德！什麼因、什麼緣，這八位上首的末羅人洗頭後，穿上新衣：『我們將舉起世尊的遺體。』但不能舉起呢？」

「襪謝德們！你們的欲求是一種，天神們的欲求是另一種。」

「大德！但，天神們的欲求是什麼呢？」

「襪謝德們！你們的欲求是：『我們以舞蹈、歌唱、奏樂、花環、香料恭敬、尊重、尊敬、崇敬世尊的遺體，我們將向南運送到城的南邊，向外面到城外南邊，火化世尊的遺體。』天神們的欲求是：『我們以天的舞蹈、歌唱、奏樂、香料恭敬、尊重、尊敬、崇敬世尊的遺體，我們將向北運送到城的北邊，經由北門入城，向中央運送到城的中央，經由東門出城，向東到名叫繫冠的末羅人塔廟，在那裡，火化世尊的遺體。』」

「大德！我們願如天神們的欲求。」

228. 於是八位已更衣沐浴的武士子族長想要抬起世尊舍利，但是沒法抬得動。

拘尸那羅的武士子問阿那律陀尊者： “大德，是什麼原因和條件使八位族長沒法抬得動世尊舍利呢？”

“婆舍多，你們的想法和天神的想法不同。”

15. “大德，天神的想法是怎麼樣的呢？”

“婆舍多，你們的想法是把世尊舍利抬到城的南方，然後在城南外面火化。天神的想法是把世尊舍利抬到城的北方，由北面城門入城，再由東面城門出城，然後在武士子天冠廟火化。”

“大德，既然天神的想法這樣，就按照這樣做吧。”

228. 爾時有八名領袖洗頭著新衣並如是思維：「我們將舉持如來的遺體。」但他們不能舉起。

於是拘屍那羅的馬拉們語尊者阿〔少/兔〕樓陀說：「此八名馬拉領袖洗頭著新衣並如是思維：『我們將舉持如來的遺體。』但他們不能舉起，是何因緣？」

「瓦舍塔們，因為你們有一意向，但諸天神又有另一意向。」

15　「大德，云何為天神的意向？」

「瓦舍塔們，你們的意向是：『讓吾人擎持如來遺體靠南方外出至城外之南邊地點，以歌舞、音樂、花環、名香等向如來的遺體致敬已，遂於城南舉行火葬典禮。』但天神的意向是如此：『讓我們擎持如來的遺體靠北方至城北進北門，經城之中區達其中央，從東門出，我們以歌舞、音樂、花環、名香等向如來的遺體致敬。其後移至位於城東馬拉們之「繫寶冠寺」遂舉行火葬典禮。』」

「大德，諸天神的意向既如此，且聽從之。」

228. Now at that time eight leaders of the Mallas, having washed their heads and put on clean clothes, (said): “Let us lift the Gracious One's body,” but they were not able to lift (it).

Then the Mallas of Kusinārā said this to venerable Anuruddha: “What is the reason, Anuruddha, what is the cause why eight leaders of the Mallas, having washed their heads and put on clean clothes, (and saying): ‘Let us lift the Gracious One's body,’ are not able to lift (it)?”

“You Vāseṭṭhas have one intention, and the Divinities have another intention.”

“But what is the Divinities' intention, reverend Sir?”

“Your intention, Vāseṭṭhas, is: ‘We, while honouring, respecting, revering, and worshipping the Gracious One's body, with dance, song, music, garlands, and perfumes, after taking it out of the City by the South, on the outside of the City to the South, will burn the Gracious One's body.’

The Divinities' intention, Vāseṭṭhas, is: ‘We, while honouring, respecting, revering, and worshipping the Gracious One's body, with the Divinities' dance, song, music, garlands, and perfumes, after carrying it to the North of the City by the North, and re-entering the City by the North Gate, and carrying it to the middle of the City by the middle, and going out by the Eastern Gate, to the East of the City, at the Mallas' Shrine called the Bonded Coronet, there let us burn the Gracious One's body.”

“Let us do according to the Divinities' intention, reverend Sir.” * * *

228. 3.And eight Mallas of the foremost families, bathed from the crown of their heads and wearing new clothes, with the thought: "We will lift up the body of the Blessed One," tried to do so but they could not.

22. Then the Mallas spoke to the Venerable Anuruddha, saying: "What is the cause, Venerable Anuruddha, what is the reason that these eight Mallas of the foremost families, bathed from the crown of their heads and wearing new clothes, with the thought: 'We will lift up the body of the Blessed One,' try to do so but cannot?"

"You, Vasetthas, have one purpose, the deities have another."

"Then what, venerable sir, is the purpose of the deities?"

"Your purpose, Vasetthas, is this: 'We have paid homage to the body of the Blessed One with dance, song, music, flower-garlands, and perfume, and have shown respect, honor, and veneration; let us now carry the body of the Blessed One southward to the southern part of the town and beyond, and let us there cremate the body of the Blessed One south of the town.' But the purpose of the deities, Vasetthas, is this: 'We have paid homage to the body of the Blessed One with heavenly dance, song, music, flower-garlands, and perfume, and have shown respect, honor, and veneration; let us now carry the body of the Blessed One northward to the northern part of the town; and having carried it through the northern gate, let us go through the center of the town, and then eastward to the east of the town; and having passed through the east gate, let us carry it to the cetiya of the Mallas, Makuta-bandhana, and there let us cremate the body of the Blessed One.'"

"As the deities wish, venerable sir, so let it be."

229. Tena kho pana samayena kusinārā yāva sandhisamalasaṃkaṭīrā jaṇṇumattena odhinā mandāravapupphehi santhatā saṇṭhitā (syā.) hoti. Atha kho devatā ca kosinārakā ca mallā bhagavato sarīraṃ dibbehi ca mānusakehi ca naccehi gītehi vāditehi mālehi gandhehi sakkarontā garuṃ karontā mānentā pūjentā uttarena uttaraṃ nagarassa haritvā uttarena dvārena nagaraṃ pavesetvā majjhena majjhaṃ nagarassa haritvā puratthimena dvārena nikkhamitvā puratthimato nagarassa makuṭabandhanaṃ nāma mallānaṃ cetiyaṃ ettha ca bhagavato sarīraṃ nikkhipiṃsu.

229. 當時，所有拘尸那羅之所及，連間隙、陰溝下水道、垃圾堆，被落下的曼陀羅花及膝高地覆蓋，那時，天神與拘尸那羅的末羅人以天的與人的舞蹈、歌唱、奏樂、花環、香料恭敬、尊重、尊敬、崇敬世尊的遺體，向北運送到城的北邊，經由北門入城，向中央運送到城的中央，經由東門出城，向東到名叫繫冠的末羅人塔廟，在那裡，放下世尊的遺體。

229. 16. 這時候，拘尸那羅滿佈曼陀羅花，即使在廢物堆上，曼陀羅花也深至及膝。天神和拘尸那羅的武士子以天上和人間的舞蹈、歌唱、音樂、花環、香等供養世尊舍利，把世尊舍利抬到城的北方，由北面城門入城，再由東面城門出城，然後把世尊舍利放在武士子天冠廟。

229. 16　爾時天上曼陀羅花散佈拘屍那羅全境，連廢物堆，垃圾箱也在內其－－深過膝。於是天神及拘屍那羅的馬拉們以天上和人間的歌舞、音樂、花環、名香等向如來的遺體致敬。他們擎持佛之遺體靠北方至城北，進北門，經過城之中區達其中央，從東門出，遂移至位於城東馬拉們之「繫寶冠寺」停放之。

229. Now at that time the whole of Kusinārā, including the dirty rubbish heaps, was covered knee-deep with (Divine) Coral Tree flowers. Then the Divinities and the Mallas of Kusinārā while honouring, respecting, revering, and worshipping the Gracious One's body with the Divinities' and mens' dance, song, music, garlands, and perfumes, after carrying it to the North of the City by the North, and re-entering the City by the North Gate, and carrying it to the middle of the City by the middle, and going out by the Eastern Gate, to the East of the City, at the Mallas' Shrine called the Bonded Coronet there set down the Gracious One's body.

229. 23. Thereupon the whole of Kusinara, even to the dust heaps and rubbish heaps, became covered knee-deep in mandarava flowers.[VFn62] And homage was paid to the body of the Blessed One by the deities as well as the Mallas of Kusinara. With dance, song, music, flower-garlands, and perfume, both divine and human, respect, honor, and veneration were shown. And they carried the body of the Blessed One northward to the northern part of the town; and having carried it through the northern gate, they went through the center of the town, and then eastward to the east of the town; and having passed through the east gate, they carried the body of the Blessed One to the cetiya of the Mallas, Makuta-bandhana, and there laid it down.

230. Atha kho kosinārakā mallā āyasmantaṃ ānandaṃ etadavocuṃ – ‘‘kathaṃ mayaṃ, bhante ānanda, tathāgatassa sarīre paṭipajjāmā’’ti? ‘‘Yathā kho, vāseṭṭhā, rañño cakkavattissa sarīre paṭipajjanti, evaṃ tathāgatassa sarīre paṭipajjitabba’’nti. ‘‘Kathaṃ pana, bhante ānanda, rañño cakkavattissa sarīre paṭipajjantī’’ti? ‘‘Rañño, vāseṭṭhā, cakkavattissa sarīraṃ ahatena vatthena veṭhenti, ahatena vatthena veṭhetvā vihatena kappāsena veṭhenti, vihatena kappāsena veṭhetvā ahatena vatthena veṭhenti. Etena upāyena pañcahi yugasatehi rañño cakkavattissa sarīraṃ veṭhetvā āyasāya teladoṇiyā pakkhipitvā aññissā āyasāya doṇiyā paṭikujjitvā sabbagandhānaṃ citakaṃ karitvā rañño cakkavattissa sarīraṃ jhāpenti. Cātumahāpathe rañño cakkavattissa thūpaṃ karonti . Evaṃ kho, vāseṭṭhā, rañño cakkavattissa sarīre paṭipajjanti. Yathā kho, vāseṭṭhā, rañño cakkavattissa sarīre paṭipajjanti, evaṃ tathāgatassa sarīre paṭipajjitabbaṃ. Cātumahāpathe tathāgatassa thūpo kātabbo. Tattha ye mālaṃ vā gandhaṃ vā cuṇṇakaṃ vā āropessanti vā abhivādessanti vā cittaṃ vā pasādessanti, tesaṃ taṃ bhavissati dīgharattaṃ hitāya sukhāyā’’ti. Atha kho kosinārakā mallā purise āṇāpesuṃ – ‘‘tena hi, bhaṇe, mallānaṃ vihataṃ kappāsaṃ sannipātethā’’ti.

Atha kho kosinārakā mallā bhagavato sarīraṃ ahatena vatthena veṭhetvā vihatena kappāsena veṭhesuṃ, vihatena kappāsena veṭhetvā ahatena vatthena veṭhesuṃ. Etena upāyena pañcahi yugasatehi bhagavato sarīraṃ veṭhetvā āyasāya teladoṇiyā pakkhipitvā aññissā āyasāya doṇiyā paṭikujjitvā sabbagandhānaṃ citakaṃ karitvā bhagavato sarīraṃ citakaṃ āropesuṃ.

230. 那時，拘尸那羅的末羅人對尊者阿難這麼說：

「阿難大德！對世尊的遺體，我們應該如何行動？」

「襪謝德們！對如來的遺體應該如對轉輪王遺體那樣行動。」

「阿難大德！對轉輪王的遺體，應該如何行動？」

「襪謝德們！轉輪王的遺體以新的衣服包捲，以新的衣服包捲後，以毛已被梳立的棉布包捲，以毛已被梳立的棉布包捲後，以新的衣服包捲，……以這方式成對包捲轉輪王的遺體五百次後，放進鐵油槽，然後以另一個鐵槽覆蓋，〔以〕所有芳香木作火葬用柴堆，然後火化轉輪王的遺體，在十字路口建轉輪王的塔，襪謝德們！對轉輪王的遺體，應該這樣行動，襪謝德們！對如來的遺體應該如對轉輪王遺體那樣行動，襪謝德們！應該在十字路口建如來的塔，在那裡，凡給與花環或香料或香粉，或問訊，或使心變得淨信者，則對他們將有長久的利益與安樂。」

那時，拘尸那羅的末羅人命令男子們：

「那樣的話，某人！請你們收集末羅毛已被梳立的棉布。」」

那時，拘尸那羅的末羅人以新的衣服包捲世尊的遺體，以新的衣服包捲後，以毛已被梳立的棉布包捲，以毛已被梳立的棉布包捲後，以新的衣服包捲，……以這方式成對包捲轉世尊的遺體五百次後，放進鐵油槽，然後以另一個鐵槽覆蓋，〔以〕所有芳香木作火葬用柴堆，然後將世尊的遺體放上火葬用柴堆。

230. 17. 拘尸那羅的武士子問阿難尊者： “阿難大德，如來舍利怎樣處理呢？”

“婆舍多，處理如來舍利就跟處理轉輪王舍利那樣。”

“阿難大德，轉輪王舍利是怎樣處理的呢？”

“婆舍多，先用潔淨的布包裹轉輪王舍利，再用綿布來包裹，再用潔淨的布來包裹，就是這樣用五百層潔淨的布和五百層綿布來包裹轉輪王舍利，然後把它放進一個盛滿油的鐵棺之中，蓋上鐵棺蓋，用各種香木來火化，最後在繁盛的大路興建轉輪王塔。婆舍多，這就是處理轉輪王舍利的方法了。

“婆舍多，處理如來舍利就跟處理轉輪王舍利那樣。在繁盛的大路興建如來塔，人們在那裏獻花環、燃香、髹漆、作禮或生起淨信心，他們將會長期得到利益和快樂。”

18. 於是，拘尸那羅的武士子宣佈： “各位，請集齊布片來。”

這時候，拘尸那羅的武士子先用潔淨的布包裹如來舍利，再用綿布來包裹，再用潔淨的布來包裹，就是這樣用五百層潔淨的布和五百層綿布來包裹如來舍利，然後把它放進一個盛滿油的鐵棺之中，蓋上鐵棺蓋，準備用各種香木來火化。

230. 17　爾時拘屍那羅的馬拉們語尊者阿難說：「尊者阿難，我們對如來的遺體當如何處理？」

「瓦舍塔們，如人處理轉輪聖王的遺體，對如來的遺體也應如此。」

「大德阿難，如何是處理轉輪聖王的遺體？」

「瓦舍塔們，他們以新布包裹轉輪聖王的遺體，繼以新淨棉，再以新細布纏之。如是一層布，一層棉，至各有五百層為止，然後將其安放在有油之金棺內。復以另一金棺蓋之；用諸種香𧂐作火葬場以焚燒轉輪聖王的遺體。於十字街頭為之建塔。此為人們處理轉輪聖王的遺體之法。

「瓦舍塔們，人們如此處理轉輪聖王的遺體，對如來的遺體也應如此，也應在十字街頭為如來建塔。若有人對之奉獻花香、圖繪、或禮拜肅敬，其人將獲永久福利及快樂。」

18　爾時拘屍那羅的馬拉們命其侍從說：「聚集馬拉們所有的新淨棉。」

於是拘屍那羅的馬拉們以新布包裹如來的遺體，繼以新淨棉，再以新細布纏之。如是，一層布，一層棉，至各有五百層為止。然後將其安放在有油之金棺內，復以另一金棺蓋之；用諸種香𧂐作火葬場，遂將如來的遺體置於其上。

230. Then the Mallas of Kusinārā said this to venerable Ānanda: “How do we act, reverend Ānanda, in regard to the Realised One's body?”

“As you act, Vāseṭṭhas, in regard to the Universal Monarch's body, so you should act in regard to the Realised One's body.”

“But how do we act, reverend Ānanda, in regard to the Universal Monarch's body?”

“They wrap the Universal Monarch's body, Vāseṭṭhas, with clean cloth, and after wrapping with clean cloth, they wrap with carded cotton, and after wrapping with carded cotton, they wrap with clean cloth, by this means after wrapping the Universal Monarch's body with five-hundred pairs (of cloth and cotton), enclosing it in an oil tub made of iron, and enclosing it in another iron tub, and putting it on a scented funeral pyre, they burn the Universal Monarch's body, and they build a Shrine for the Universal Monarch at the crossroads.

So they act, Vāseṭṭhas, in regard to a Universal Monarch's body. Just as they act, Vāseṭṭhas, in regard to a Universal Monarch's body, so should they act in regard to a Realised One's body, and a Shrine should be made for the Realised One at the crossroads. Whoever there prepares flowers, incense, or powder, or worships or establishes confidence in his mind, that will be for their benefit and happiness for a long time.”

Then the Mallas of Kusinārā gave orders to (their) men, (saying): “If it is so (then) wrap (the body) with the Mallas' carded cloth, friends.”

Then the Mallas of Kusinārā wrapped the Gracious One's body with clean cloth, and after wrapping with clean cloth, they wrapped with carded cotton, and after wrapping with carded cotton, they wrapped with clean cloth, and by this means, after wrapping the Gracious One's body with five-hundred pairs (of cloth and cotton), enclosing it in an oil tub made of iron, and enclosing it in another iron tub, and putting it on a scented funeral pyre, they put the Gracious One's body on the funeral pyre.

230. 24. Then the Mallas of Kusinara spoke to the Venerable Ananda, saying: "How should we act, Venerable Ananda, respecting the body of the Tathagata?"

"After the same manner, Vasetthas, as towards the body of a universal monarch."

"But how, venerable Ananda, do they act respecting the body of a universal monarch?"

"The body of a universal monarch, Vasetthas, is first wrapped round with new linen, and then with teased cotton wool. And again it is wrapped round with new linen, and again with teased cotton wool, and so it is done up to five hundred layers of linen and five hundred of cotton wool. When that is done, the body of the universal monarch is placed in an iron oil-vessel, which is enclosed in another iron vessel and a funeral pyre is built of all kinds of perfumed woods, and so the body of the universal monarch is burned. And at a crossroads a stupa is raised for the universal monarch. So it is done, Vasetthas, with the body of a universal monarch.

"And even, Vasetthas, as with the body of a universal monarch, so should it be done with the body of the Tathagata; and at a crossroads also a stupa should be raised for the Tathagata. And whoever shall bring to that place garlands or incense or sandalwood paste, or pay reverence, and whose mind becomes calm there — it will be to his well being and happiness for a long time."

25. Then the Mallas gave orders to their men, saying: "Gather now all the teased cotton wool of the Mallas!" And the Mallas of Kusinara wrapped the body of the Blessed One round with new linen, and then with teased cotton wool. And again they wrapped it round with new linen, and again with teased cotton wool, and so it was done up to five hundred layers of linen and five hundred of cotton wool. When that was done, they placed the body of the Blessed One in an iron oil-vessel, which was enclosed in another iron vessel, and they built a funeral pyre of all kinds of perfumed woods, and upon it they laid the body of the Blessed One.

Mahākassapattheravatthu

231. Tena kho pana samayena āyasmā mahākassapo pāvāya kusināraṃ addhānamaggappaṭippanno hoti mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi. Atha kho āyasmā mahākassapo maggā okkamma aññatarasmiṃ rukkhamūle nisīdi. Tena kho pana samayena aññataro ājīvako kusinārāya mandāravapupphaṃ gahetvā pāvaṃ addhānamaggappaṭippanno hoti. Addasā kho āyasmā mahākassapo taṃ ājīvakaṃ dūratova āgacchantaṃ, disvā taṃ ājīvakaṃ etadavoca – ‘‘apāvuso, amhākaṃ satthāraṃ jānāsī’’ti? ‘‘Āmāvuso, jānāmi, ajja sattāhaparinibbuto samaṇo gotamo. Tato me idaṃ mandāravapupphaṃ gahita’’nti. Tattha ye te bhikkhū avītarāgā appekacce bāhā paggayha kandanti, chinnapātaṃ papatanti, āvaṭṭanti, vivaṭṭanti – ‘‘atikhippaṃ bhagavā parinibbuto, atikhippaṃ sugato parinibbuto, atikhippaṃ cakkhuṃ loke antarahito’’ti. Ye pana te bhikkhū vītarāgā, te satā sampajānā adhivāsenti – ‘‘aniccā saṅkhārā, taṃ kutettha labbhā’’ti.

大迦葉的事

231. 當時，尊者大迦葉與大比丘僧團五百位比丘一起在從波婆城到拘尸那羅的旅途中。那時，尊者大迦葉離開道路，坐在某棵樹下。當時，某位邪命外道從拘尸那羅握持曼陀羅花後，在到拘尸那羅的旅途中。尊者大迦葉看見那位邪命外道遠遠地走來，看見後，對那位邪命外道這麼說：

「道友！你知道我們的大師嗎？」

「是的，道友！我知道，今天，沙門喬達摩已般涅槃七天了，我從那裡拿了這曼陀羅花。」

在那裡，凡那些未離貪的比丘，有一些揮舞手臂號泣、倒下打滾〔而說〕：

「太快了，世尊已般涅槃，太快了，善逝已般涅槃，太快了，世間之眼已滅沒。」 但，凡那些已離貪的比丘，他們正知正念地忍受〔而說〕：

「諸行是無常的，〔除此之外，〕在這裡，這如何可得。」

231. 19. 這時候，大迦葉尊者和大約五百人的大比丘僧團從波婆前往拘尸那羅，他們在道路上行走。大迦葉尊者離開道路走到一顆樹下坐下來。

這時候，有一位邪命外道手上拿著曼陀羅花，從拘尸那羅前往波婆，他在道路上行走。

大迦葉尊者從遠處看見邪命外道，於是問他： “賢友，你知道我導師的消息嗎？”

“賢友，我知。喬答摩沙門入滅至今已經七天了。這朵曼陀羅花是我從那裏拿來的。”

聽了這消息後，還有貪著的比丘，有的緊抱雙臂在痛泣；有的從石上跳下，在地上滾來滾去。他們叫嚷： “世尊太快入滅了！善逝太快入滅了！世間的眼睛太快消失了！”

一些離了貪著的比丘，他們具有念和覺知，明白到行是無常的，要世尊不入滅是不可能的。

231. 19　爾時尊者大迦葉與大比丘僧眾五百人從波婆向拘屍那羅，正在途中旅行。其後尊者大迦葉離開公路就座一樹腳下。

爾時有一露體外道，手持在拘屍那羅所拾得之曼陀羅花正向赴波婆之公路走來。 尊者大迦葉遙見該外道向彼走來。既相見已，語該外道說：「朋友，你應知我們的導師？」

「誠然，朋友，我知之，沙門喬達摩涅槃以來已經七日。以是因緣，我獲得此曼陀羅花。」

（聞是語已）彼諸未離欲比丘當一念及：薄伽梵取涅槃何如是其迅速！慈尊取涅槃何如是其迅速！世界之光熄滅何如是其迅速！遂立即伸臂而哭，或自投地宛轉悲泣。

但彼諸離欲比丘念及：諸因緣法皆無常，不要其解離，此何可能！遂攝抑其心以忍受悲戚。

※　　　　 ※

[43: The Story concerning Mahākassapa] [AFn186]

231. Now at that time venerable Mahākassapa was travelling along the highway from Pāvā to Kusinārā, together with a great Community of monks, around five-hundred monks. Then venerable Mahākassapa, after descending from the path, sat down at the root of a certain tree.

Now at that time a certain Ājīvaka[AFn187] while holding a Mandārava flower[AFn188] from Kusinārā was travelling along the highway to Pāvā.

Venerable Mahākassapa saw that Ājīvaka approaching from afar, and after seeing (him), he said this to that Ājīvaka: “Do you know our Teacher, friend?”

“Certainly, friend, I know. Today is seven days since the Final Emancipation of the ascetic Gotama, therefore I am holding this Mandārava flower.”

Then those monks there who were not free from passion, some, throwing up their arms, were weeping, falling down (as though) cut down, rolling backwards and forwards as though with their feet cut off, they were crying: ‘Too quickly the Gracious One has attained Final Emancipation, too quickly the Fortunate One has attained Final Emancipation, too quickly the Visionary in the world has disappeared!’

But those monks who were free from passion, mindfully, with full awareness, endured, (thinking): “Impermanent are (all) processes, how can it be otherwise?”

231. 26. Now at that time the Venerable Maha Kassapa[VFn63] was journeying from Pava to Kusinara together with a large company of five hundred bhikkhus. And on the way, the Venerable Maha Kassapa went aside from the highway and sat down at the foot of a tree.

And a certain Ajivaka came by, on his way to Pava, and he had taken a mandarava flower from Kusinara. And the Venerable Maha Kassapa saw the Ajivaka coming from a distance, and as he drew close he spoke to him, saying: "Do you know, friend, anything of our Master?"

"Yes, friend, I know. It is now seven days since the ascetic Gotama passed away. From there I have brought this mandarava flower."

27. Thereupon some bhikkhus, not yet freed from passion, lifted up their arms and wept; and some, flinging themselves on the ground, rolled from side to side and wept, lamenting: "Too soon has the Blessed One come to his Parinibbana! Too soon has the Happy One come to his Parinibbana! Too soon has the Eye of the World vanished from sight!"

232. Tena kho pana samayena subhaddo nāma vuddhapabbajito tassaṃ parisāyaṃ nisinno hoti. Atha kho subhaddo vuddhapabbajito te bhikkhū etadavoca – ‘‘alaṃ, āvuso, mā socittha, mā paridevittha, sumuttā mayaṃ tena mahāsamaṇena. Upaddutā ca homa – ‘idaṃ vo kappati, idaṃ vo na kappatī’ti. Idāni pana mayaṃ yaṃ icchissāma, taṃ karissāma, yaṃ na icchissāma, na taṃ karissāmā’’ti. Atha kho āyasmā mahākassapo bhikkhū āmantesi – ‘‘alaṃ, āvuso, mā socittha, mā paridevittha. Nanu etaṃ , āvuso, bhagavatā paṭikacceva akkhātaṃ – ‘sabbeheva piyehi manāpehi nānābhāvo vinābhāvo aññathābhāvo’. Taṃ kutettha, āvuso, labbhā. ‘Yaṃ taṃ jātaṃ bhūtaṃ saṅkhataṃ palokadhammaṃ, taṃ tathāgatassāpi sarīraṃ mā palujjī’ti, netaṃ ṭhānaṃ vijjatī’’ti.

232. 當時，名叫善吉祥的年老出家者坐在那群群眾中，那時，善吉祥年老出家者對那些比丘這麼說：

「夠了，學友們！你們不要憂愁，你們不要悲泣，我們完全擺脫了那位大沙門，我們被逼煩惱：『這適合你們，這不適合你們。』而現在，我們將作所有我們想要的；我們將不作所有我們不想要的。」

那時，尊者大迦葉召喚比丘們：

「夠了，學友們！你們不要憂愁，你們不要悲泣，以前這不是被世尊說過嗎？與一切所愛的、合意的分離、別離、異離。學友們！在這裡，這如何可得：凡那被生的、存在的、有為的、敗壞之法、那如來的身體都不要被破壞，這是不可能的！」

232. 20. 這時候，有一位年老出家的比丘名叫須跋陀，他坐在眾人之中。年老出家的須跋陀對比丘說：

“賢友們，不。不要憂愁，不要悲傷。我們不用再受那大沙門束縛了。以前大沙門常常煩擾我們，說應要這樣做，不要那樣做。現在我們可以喜歡做便做，不喜歡做便不做了。”

大迦葉尊者對比丘說：

“賢友們，不。不要憂愁，不要悲傷。賢友們，世尊不是曾經對你們說過嗎，所有我們的至親和喜愛的事物都會變化，都會消逝，都會和我們分離；要這些事物不變化，不消逝，不和我們分離是沒有可能的。賢友們，任何生、有、眾緣和合的事物都是敗壞法，要它不敗壞是沒有可能的。”

232. 20　爾時有一年老出家比丘名蘇跋陀在大眾中坐。彼語諸比丘說：「止止諸師。不應哭，也不應悲慟！我們從該大沙門獲得解脫！他常以『當應行是，不應行是』來煩擾我等。今後我們為所欲為。其不欲者則不為之！」

但尊者大迦葉語諸比丘說：「止止，諸比丘，不應哭，也不應悲慟，是否往昔如來曾向我們說：萬物實性如此，其與我們最親近者將要與我們分別隔離？當一物既生而成形，即具分離的必然性，不要其解離，此何可能？且必無此理！」

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232. Now at that time one who had gone forth in old age, named Subhadda was sitting in that group.[AFn189] Then Subhadda, who had gone forth in old age, said this to those monks: “Enough, friends, do not grieve, do not lament, we are now freed from that troublesome Great Ascetic, (saying): ‘This is allowable for you, this is not allowable for you.’ But now we will do whatever we wish, and we will not do whatever we do not wish.”[AFn190]

Then venerable Mahākassapa addressed the monks, (saying):[AFn191] “Enough, friends, do not grieve, do not lament, were you not warned by the Gracious One, friends, when he declared this: ‘There is alteration in, separation from, and changeability in all that is dear and appealing.’ How can it be otherwise, friends, for that which is obtained, born, become, in process, subject to dissolution? It is not possible (to say) this: ‘It should not dissolve’.

232. 28. Now at that time, one Subhadda, who had renounced only in his old age, was seated in the assembly.[VFn64] And he addressed the bhikkhus, saying: "Enough, friends! Do not grieve, do not lament! We are well rid of that great ascetic. Too long, friends, have we been oppressed by his saying: 'This is fitting for you; that is not fitting for you.' Now we shall be able to do as we wish, and what we do not wish, that we shall not do."

But the Venerable Maha Kassapa addressed the bhikkhus, saying: "Enough friends! Do not grieve, do not lament! For has not the Blessed One declared that with all that is dear and beloved there must be change, separation, and severance? Of that which is born, come into being, compounded, and subject to decay, how can one say: 'May it not come to dissolution!'?"

233. Tena kho pana samayena cattāro mallapāmokkhā sīsaṃnhātā ahatāni vatthāni nivatthā – ‘‘mayaṃ bhagavato citakaṃ āḷimpessāmā’’ti na sakkonti āḷimpetuṃ. Atha kho kosinārakā mallā āyasmantaṃ anuruddhaṃ etadavocuṃ – ‘‘ko nu kho, bhante anuruddha, hetu ko paccayo, yenime cattāro mallapāmokkhā sīsaṃnhātā ahatāni vatthāni nivatthā – ‘mayaṃ bhagavato citakaṃ āḷimpessāmā’ti na sakkonti āḷimpetu’’nti? ‘‘Aññathā kho, vāseṭṭhā, devatānaṃ adhippāyo’’ti. ‘‘Kathaṃ pana, bhante, devatānaṃ adhippāyo’’ti? ‘‘Devatānaṃ kho, vāseṭṭhā, adhippāyo – ‘ayaṃ āyasmā mahākassapo pāvāya kusināraṃ addhānamaggappaṭippanno mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi. Na tāva bhagavato citako pajjalissati, yāvāyasmā mahākassapo bhagavato pāde sirasā na vandissatī’’’ti. ‘‘Yathā, bhante, devatānaṃ adhippāyo, tathā hotū’’ti.

233. 當時，四位上首的末羅人洗頭後，穿上新衣：「我們將點燃世尊的火葬用柴堆。」

但不能點燃。那時，拘尸那羅的末羅人對尊者阿那律這麼說：「阿那律大德！什麼因、什麼緣，這四位上首的末羅人洗頭後，穿上新衣：『我們將點燃世尊的火葬用柴堆。』但不能點燃呢？」

「襪謝德們！天神們的欲求是以別的方式。」

「大德！但，天神們的欲求是什麼呢？」

「襪謝德們！天神們的欲求是：『這位尊者大迦葉與大比丘僧團五百位比丘一起在從波婆城到拘尸那羅的旅途中，那世尊的火葬用柴堆將不被點燃，直到尊者大迦葉以頭禮拜世尊的足為止。」

「大德！我們願如天神們的欲求。」

233. 21. 這時候，四位已更衣沐浴的武士子族長想要為世尊的火化柴堆點火，但是沒法點得著火。

於是拘尸那羅的武士子問阿那律陀尊者：

“大德，是什麼原因和條件使四位族長沒法點得著火呢？”

“婆舍多，天神的想法不同。”

“大德，天神的想法是怎麼樣的呢？”

“婆舍多，天神的想法是：大迦葉尊者和大約五百人的大比丘僧團從波婆前來，在大迦葉尊者頂禮世尊雙足之後才燃點世尊的火化柴堆。”

“大德，既然天神的想法這樣，就按照這樣做吧。”

233. 21　爾時有四名馬拉領袖洗頭著新衣如是思維：「我們去燃佛之火葬場。」但香不著火。

於是拘屍那羅的馬拉們語尊者阿〔少/兔〕樓陀說：「有四名馬拉領袖洗頭著新衣如是思維：『我們去燃佛之火葬場。』但香𧂐不著火，是何因緣？」

「瓦舍塔們，天神別有意向。」

「但大德，云何為天神別有意向？」

「瓦舍塔們，天神的意向是如此：『尊者大迦葉與大比丘僧眾五百人從波婆向拘屍那羅，正在途中旅行。香𧂐將不會著火，不直到尊者大迦葉能頂禮佛足。』

「大德，天神的意向既如此，且聽從之！」

233. Now at that time four leaders of the Mallas, having washed their heads and put on clean clothes, (said): “Let us burn the Gracious One's funeral pyre,” but they were not able to burn (it). Then the Mallas of Kusinārā said this to venerable Anuruddha: “What is the reason, venerable Anuruddha, what is the cause, why four leaders of the Mallas, having washed their heads and put on clean clothes, (and saying): ‘Let us burn the Gracious One's funeral pyre,’ are not able to burn (it)?”

“The Divinities[AFn192] have another intention, Vāseṭṭhas.”

“But what is the Divinities' intention, reverend Sir?”

“The Divinities' intention, Vāseṭṭhas, (is): ‘The venerable Mahākassapa is travelling along the highway from Pāvā to Kusinārā together with a great Community of monks, around five-hundred monks, the Gracious One's funeral pyre will not burn while venerable Mahākassapa has not worshipped the Gracious One's feet with his head.’ ”

“Let us do according to the Divinities' intention, reverend Sir.”

233. 29. Now at that time four Mallas of the foremost families, bathed from the crown of their heads and wearing new clothes, with the thought: "We will set alight the Blessed One's pyre," tried to do so but they could not. And the Mallas spoke to the Venerable Anuruddha, saying: "What is the cause, Venerable Anuruddha, what is the reason that these four Mallas of the foremost families, bathed from the crown of their heads and wearing new clothes, with the thought: "We will set alight the Blessed One's pyre,' try to do so but cannot?"

"You, Vasetthas, have one purpose, the deities have another."

"Then what, venerable sir, is the purpose of the deities?"

"The purpose of the deities, Vasetthas, is this: 'The Venerable Maha Kassapa is on his way from Pava to Kusinara together with a large company of five hundred bhikkhus. Let not the Blessed One's pyre be set alight until the Venerable Maha Kassapa has paid homage at the feet of the Blessed One.'"

"As the deities wish, venerable sir, so let it be."

234. Atha kho āyasmā mahākassapo yena kusinārā makuṭabandhanaṃ nāma mallānaṃ cetiyaṃ, yena bhagavato citako tenupasaṅkami; upasaṅkamitvā ekaṃsaṃ cīvaraṃ katvā añjaliṃ paṇāmetvā tikkhattuṃ citakaṃ padakkhiṇaṃ katvā bhagavato pāde sirasā vandi. Tānipi kho pañcabhikkhusatāni ekaṃsaṃ cīvaraṃ katvā añjaliṃ paṇāmetvā tikkhattuṃ citakaṃ padakkhiṇaṃ katvā bhagavato pāde sirasā vandiṃsu. Vandite ca panāyasmatā mahākassapena tehi ca pañcahi bhikkhusatehi sayameva bhagavato citako pajjali.

234. 那時，尊者大迦葉去拘尸那羅名叫繫冠的末羅人塔廟、世尊的火葬用柴堆。抵達後，整理衣服到一邊肩膀，合掌鞠躬後，作右繞火葬用柴堆三回，接著以頭禮拜世尊的足，那五百位比丘也整理衣服到一邊肩膀，合掌鞠躬後，作右繞火葬用柴堆三回，接著以頭禮拜世尊的足。當被尊者大迦葉與那五百位比丘禮拜時，世尊的火葬用柴堆就自己被點燃。

234. 22. 這時候，大迦葉尊者前往拘尸那羅的武士子天冠廟，去到世尊的火化柴堆那裏，之後把大衣覆蓋一邊肩膊[SFn28] ，合掌，右繞火化柴堆三圈，解開世尊雙足，然後頂禮世尊雙足。

五百位比丘也是把大衣覆蓋一邊肩膊，合掌，右繞火化柴堆三圈，然後頂禮世尊雙足。

當大迦葉尊者和五百位比丘頂禮之後，世尊的火化柴堆自己著火起來。

234. 22　爾時尊者大迦葉走向拘屍那羅馬拉們的繫寶冠寺－－佛𧂐的所在處，到已，褊袒右肩，合掌恭敬遶佛𧂐三匝。其後，將佛足揭開，他向佛足頂禮。

同時五百比丘亦褊袒右肩，合掌恭敬，遶佛𧂐三匝，向佛足頂禮。

當尊者大迦葉與五百比丘頂禮既畢，佛𧂐遂自動著火。

234. Then venerable Mahākassapa approached Kusinārā, and the Mallas' Shrine called the Bonded Coronet, and the Gracious One's funeral pyre, and after approaching and arranging his robe on one shoulder, extending (his hands) in respectful salutation, and circumambulating the funeral pyre three times, and uncovering the feet he worshipped the Gracious One's feet with his head.[AFn193]

Also five-hundred monks, after arranging their robes on one shoulder, extending (their hands) in respectful salutation, and circumambulating the funeral pyre three times, worshipped the Gracious One's feet with their heads. After (the Gracious One's feet) had been worshipped by venerable Mahākassapa and by five-hundred monks the funeral pyre caught fire by itself.

234. 30. And the Venerable Maha Kassapa approached the pyre of the Blessed One, at the cetiya of the Mallas, Makuta-bandhana, in Kusinara. And he arranged his upper robe on one shoulder, and with his clasped hands raised in salutation, he walked three times round the pyre, keeping his right side towards the Blessed One's body, and he paid homage at the feet of the Blessed One. And even so did the five hundred bhikkhus.

And when homage had been paid by the Venerable Maha Kassapa and the five hundred bhikkhus, the pyre of the Blessed One burst into flame by itself.

235. Jhāyamānassa kho pana bhagavato sarīrassa yaṃ ahosi chavīti vā cammanti vā maṃsanti vā nhārūti vā lasikāti vā, tassa neva chārikā paññāyittha, na masi; sarīrāneva avasissiṃsu. Seyyathāpi nāma sappissa vā telassa vā jhāyamānassa neva chārikā paññāyati, na masi; evameva bhagavato sarīrassa jhāyamānassa yaṃ ahosi chavīti vā cammanti vā maṃsanti vā nhārūti vā lasikāti vā, tassa neva chārikā paññāyittha, na masi; sarīrāneva avasissiṃsu. Tesañca pañcannaṃ dussayugasatānaṃ dveva dussāni na ḍayhiṃsu yañca sabbaabbhantarimaṃ yañca bāhiraṃ. Daḍḍhe ca kho pana bhagavato sarīre antalikkhā udakadhārā pātubhavitvā bhagavato citakaṃ nibbāpesi. Udakasālatopi udakaṃ sālatopi (sī. syā. kaṃ.) abbhunnamitvā bhagavato citakaṃ nibbāpesi. Kosinārakāpi mallā sabbagandhodakena bhagavato citakaṃ nibbāpesuṃ. Atha kho kosinārakā mallā bhagavato sarīrāni sattāhaṃ sandhāgāre sattipañjaraṃ karitvā dhanupākāraṃ parikkhipāpetvā parikkhipitvā (syā.) naccehi gītehi vāditehi mālehi gandhehi sakkariṃsu garuṃ kariṃsu mānesuṃ pūjesuṃ.

235. 當世尊的遺體被點燃時，凡是「外皮」、「皮膚」、「肉」 、「筋腱」、「關節液」，既沒有灰被看到，也沒有灰末，只剩餘遺骨[CFn203] 。猶如當酥或油被點燃時，既沒有灰被看到，也沒有灰末，同樣的，當世尊的遺體被點燃時，凡是「外皮」、「皮膚」、「肉」 、「筋腱」、「關節液」，既沒有灰被看到，也沒有灰末，只剩餘遺骨。那五百套衣服只有二件衣服沒被燃燒：最裡面的與最外面的。當世尊的遺體被燒盡時，天空出現陣雨，使世尊的火葬用柴堆熄滅；沙羅樹的水湧出，使世尊的火葬用柴堆熄滅；拘尸那羅的末羅人以一切香水使世尊的火葬用柴堆熄滅。那時，拘尸那羅的末羅人在集會所中作矛槍圍起的籬笆柵欄，圍起弓的柵欄後，以舞蹈、歌唱、奏樂、花環、香料恭敬、尊重、尊敬、崇敬世尊的遺骨七天。

235. 2.23. 世尊舍利在火化後，沒有留下皮膚、肌肉、腱、黏液，沒有灰燼，只有舍利[SFn29] 留下。

就正如燃燒乳酪或油沒有灰燼留下那樣；世尊舍利在火化後，沒有留下皮膚、肌肉、腱、黏液，沒有灰燼，只有舍利留下。五百層布只有最內和最外的兩層焚燒掉。

當火化完之後，天空中流下一道水流撲滅世尊的火化柴堆，從娑羅樹流下另一道水流撲滅世尊的火化柴堆，拘尸那羅的武士子用各種香水撲滅世尊的火化柴堆。

這時候，拘尸那羅的武士子把世尊的舍利放在聚集堂，用長矛結成一個籠保護舍利，外面用弓佈置成圍牆來圍繞。七天以舞蹈、歌唱、音樂、花環、香等供養世尊舍利。

235. 23　如來的遺體於火化後，其皮膚肉筋及骨節液汁既不見炱，亦不見灰，唯骨存在。正如酥油焚盡後，既不見炱，亦不見灰。因此，薄伽梵的遺體於火化後，其皮膚肉筋及骨節液汁，既不見炱，亦不見灰，唯骨存在，亦復如是，而五百張細布，其最初與最後盡皆燃化。

薄伽梵的遺體既火化已，天降甘霖熄佛𧂐火；地出湧泉熄佛𧂐火；而拘屍那羅的馬拉們以諸香水熄佛𧂐火。

爾時拘屍那羅的馬拉們於其議事廳內以弓作壁壘來環遶佛骨。七日中均以歌舞、音樂、花環、名香等致其恭敬供養。

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235. Now while the Gracious One's body was burning, of the outer skin, the inner skin, the flesh, the sinews, the synovial fluid, neither charcoal was evident, nor was ash of the body left over. Just as while ghee or oil is burning there is no charcoal and no ash evident, so when the Gracious One's body was burning, of the outer skin, the inner skin, the flesh, the sinews, the synovial fluid, neither charcoal was evident, nor was ash of the body left over. Only two of those five-hundred pairs of clothes were not consumed, that on the inside and that on the outside.

When the Gracious One's body was burnt a shower of water appeared in the sky, and the Gracious One's funeral pyre was extinguished. Also after water rose from a well,[AFn194] the Gracious One's funeral pyre was extinguished. Also the Mallas from Kusinārā extinguished the Gracious One's funeral pyre with all types of fragrant water.[AFn195]

Then the Mallas of Kusinārā, after making an enclosure of spears in the Council Hall,[AFn196] and surrounding the Gracious One's bodily relics with bows, honoured, respected, revered, and worshipped (it) with dance, song, music, garlands, and perfumes.

235. 31. And it came about that when the body of the Blessed One had been burned, no ashes or particles were to be seen of what had been skin, tissue, flesh, sinews, and fluid; only bones remained. Just as when ghee or oil is burned, it leaves no particles or ashes behind, even so when the body of the Blessed One had been burned, no ashes or particles were to be seen of what had been skin, tissue, flesh, sinews, and fluid; only bones remained. And of the five hundred linen wrappings, only two were not consumed, the innermost and the outermost.

32. And when the body of the Blessed One had been burned, water rained down from heaven and extinguished the pyre of the Blessed One, and from the sala trees water came forth, and the Mallas of Kusinara brought water scented with many kinds of perfumes, and they too extinguished the pyre of the Blessed One.

And the Mallas of Kusinara laid the relics of the Blessed One in their council hall, and surrounded them with a lattice-work of spears and encircled them with a fence of bows; and there for seven days they paid homage to the relics of the Blessed One with dance, song, music, flower-garlands, and perfume, and showed respect, honor, and veneration to the relics of the Blessed One.

Sarīradhātuvibhājanaṃ

236. Assosi kho rājā māgadho ajātasattu vedehiputto – ‘‘bhagavā kira kusinārāyaṃ parinibbuto’’ti. Atha kho rājā māgadho ajātasattu vedehiputto kosinārakānaṃ mallānaṃ dūtaṃ pāhesi – ‘‘bhagavāpi khattiyo ahampi khattiyo, ahampi arahāmi bhagavato sarīrānaṃ bhāgaṃ, ahampi bhagavato sarīrānaṃ thūpañca mahañca karissāmī’’ti.

Assosuṃ kho vesālikā licchavī – ‘‘bhagavā kira kusinārāyaṃ parinibbuto’’ti. Atha kho vesālikā licchavī kosinārakānaṃ mallānaṃ dūtaṃ pāhesuṃ – ‘‘bhagavāpi khattiyo mayampi khattiyā, mayampi arahāma bhagavato sarīrānaṃ bhāgaṃ, mayampi bhagavato sarīrānaṃ thūpañca mahañca karissāmā’’ti.

Assosuṃ kho kapilavatthuvāsī sakyā – ‘‘bhagavā kira kusinārāyaṃ parinibbuto’’ti. Atha kho kapilavatthuvāsī sakyā kosinārakānaṃ mallānaṃ dūtaṃ pāhesuṃ – ‘‘bhagavā amhākaṃ ñātiseṭṭho , mayampi arahāma bhagavato sarīrānaṃ bhāgaṃ, mayampi bhagavato sarīrānaṃ thūpañca mahañca karissāmā’’ti.

Assosuṃ kho allakappakā bulayo thūlayo (syā.) – ‘‘bhagavā kira kusinārāyaṃ parinibbuto’’ti. Atha kho allakappakā bulayo kosinārakānaṃ mallānaṃ dūtaṃ pāhesuṃ – ‘‘bhagavāpi khattiyo mayampi khattiyā, mayampi arahāma bhagavato sarīrānaṃ bhāgaṃ, mayampi bhagavato sarīrānaṃ thūpañca mahañca karissāmā’’ti .

Assosuṃ kho rāmagāmakā koḷiyā – ‘‘bhagavā kira kusinārāyaṃ parinibbuto’’ti. Atha kho rāmagāmakā koḷiyā kosinārakānaṃ mallānaṃ dūtaṃ pāhesuṃ – ‘‘bhagavāpi khattiyo mayampi khattiyā, mayampi arahāma bhagavato sarīrānaṃ bhāgaṃ, mayampi bhagavato sarīrānaṃ thūpañca mahañca karissāmā’’ti.

Assosi kho veṭṭhadīpako brāhmaṇo – ‘‘bhagavā kira kusinārāyaṃ parinibbuto’’ti. Atha kho veṭṭhadīpako brāhmaṇo kosinārakānaṃ mallānaṃ dūtaṃ pāhesi – ‘‘bhagavāpi khattiyo ahaṃ pismi brāhmaṇo, ahampi arahāmi bhagavato sarīrānaṃ bhāgaṃ, ahampi bhagavato sarīrānaṃ thūpañca mahañca karissāmī’’ti.

Assosuṃ kho pāveyyakā mallā – ‘‘bhagavā kira kusinārāyaṃ parinibbuto’’ti. Atha kho pāveyyakā mallā kosinārakānaṃ mallānaṃ dūtaṃ pāhesuṃ – ‘‘bhagavāpi khattiyo mayampi khattiyā, mayampi arahāma bhagavato sarīrānaṃ bhāgaṃ, mayampi bhagavato sarīrānaṃ thūpañca mahañca karissāmā’’ti.

Evaṃ vutte kosinārakā mallā te saṅghe gaṇe etadavocuṃ – ‘‘bhagavā amhākaṃ gāmakkhette parinibbuto, na mayaṃ dassāma bhagavato sarīrānaṃ bhāga’’nti.

遺骨的分配

236. 摩揭陀國阿闍世王韋提希子聽聞：「聽說世尊已在拘尸那羅般涅槃了。」那時，摩揭陀國阿闍世王韋提希子對拘尸那羅的末羅人派遣使者：「世尊是剎帝利，我也是剎帝利，我值得領受部分[CFn204] 世尊遺骨，我也要為世尊的遺骨建大塔。」

毘舍離的離車族人聽聞：「聽說世尊已在拘尸那羅般涅槃了。」那時，毘舍離的離車族人對拘尸那羅的末羅人派遣使者：「世尊是剎帝利，我們也是剎帝利，我們值得領受部分世尊遺骨，我們也要為世尊的遺骨建大塔。」

住在迦毘羅衛的釋迦人聽聞：「聽說世尊已在拘尸那羅般涅槃了。」那時，迦毘羅衛的釋迦人對拘尸那羅的末羅人派遣使者：「世尊是我們的最勝親族，我們值得領受部分世尊遺骨，我們也要為世尊的遺骨建大塔。」

遮羅頗的跋離人聽聞：「聽說世尊已在拘尸那羅般涅槃了。」那時，遮羅頗的跋離人對拘尸那羅的末羅人派遣使者：「世尊是剎帝利，我們也是剎帝利，我們值得領受部分世尊遺骨，我們也要為世尊的遺骨建大塔。」

羅摩村的拘利人聽聞：「聽說世尊已在拘尸那羅般涅槃了。」那時，羅摩村的拘利人對拘尸那羅的末羅人派遣使者：「世尊是剎帝利，我們也是剎帝利，我們值得領受部分世尊遺骨，我們也要為世尊的遺骨建大塔。」

毘留提的婆羅門聽聞：「聽說世尊已在拘尸那羅般涅槃了。」那時，毘留提的婆羅門對拘尸那羅的末羅人派遣使者：「世尊是剎帝利，我是婆羅門，我值得領受部分世尊遺骨，我也要為世尊的遺骨建大塔。」

波婆城的末羅人聽聞：「聽說世尊已在拘尸那羅般涅槃了。」那時，波婆城的末羅人對拘尸那羅的末羅人派遣使者：「世尊是剎帝利，我們也是剎帝利，我們值得領受部分世尊遺骨，我們也要為世尊的遺骨建大塔。」

當這麼說時，拘尸那羅的末羅人對那些群眾這麼說：「世尊在我們村落區般涅槃，我們將不給部分世尊遺骨。」

236. 24. 摩揭陀王阿闍世．韋提希子聽到世尊在拘尸那羅入滅的消息。於是他派一位信使去拘尸那羅的武士子那裏傳達這說話： “世尊是剎帝利，我也是剎帝利。我應該分得一份世尊舍利，我要為世尊舍利興建塔，我要供奉世尊舍利。”

毗舍離的離車人聽到世尊在拘尸那羅入滅的消息。於是他們派一位信使去拘尸那羅的武士子那裏傳達這說話： “世尊是剎帝利，我們也是剎帝利。我們應該分得一份世尊舍利，我們要為世尊舍利興建塔，我們要供奉世尊舍利。”

迦毗羅衛的釋迦人聽到世尊在拘尸那羅入滅的消息。於是他們派一位信使去拘尸那羅的武士子那裏傳達這說話： “世尊是我們族人之中最崇高的，我們應該分得一份世尊舍利，我們要為世尊舍利興建塔，我們要供奉世尊舍利。”

阿臘迦波的布利人聽到世尊在拘尸那羅入滅的消息。於是他們派一位信使去拘尸那羅的武士子那裏傳達這說話： “世尊是剎帝利，我們也是剎帝利。我們應該分得一份世尊舍利，我們要為世尊舍利興建塔，我們要供奉世尊舍利。”

羅摩村的拘利人聽到世尊在拘尸那羅入滅的消息。於是他們派一位信使去拘尸那羅的武士子那裏傳達這說話： “世尊是剎帝利，我們也是剎帝利。我們應該分得一份世尊舍利，我們要為世尊舍利興建塔，我們要供奉世尊舍利。”

韋陀提波的婆羅門聽到世尊在拘尸那羅入滅的消息。於是他派一位信使去拘尸那羅的武士子那裏傳達這說話： “世尊是剎帝利，我是婆羅門。我應該分得一份世尊舍利，我要為世尊舍利興建塔，我要供奉世尊舍利。”

波婆的武士子聽到世尊在拘尸那羅入滅的消息。於是他們派一位信使去拘尸那羅的武士子那裏傳達這說話： “世尊是剎帝利，我們也是剎帝利。我們應該分得一份世尊舍利，我們要為世尊舍利興建塔，我們要供奉世尊舍利。”

25. 當各個信使說了這番話後，拘尸那羅的武士子對眾人說：

“世尊在我們國土入滅。我們不會分世尊舍利。”

236. 24　爾時摩竭陀阿闍世王－－韋提希之子聞悉薄伽梵已於拘屍那羅入涅槃。於是該王遣使向拘屍那羅的馬拉說：「薄伽梵是剎帝利，我亦是剎帝利。我應獲得舍利一份。我將為之起塔並興供養。」

毘舍離的隸車聞悉薄伽梵已於拘屍那羅入涅槃。於是彼等遣使向拘屍那羅的馬拉說：「薄伽梵是剎帝利，我們亦是剎帝利。我們應獲得舍利一份。我們將為之起塔並興供養。」

迦毘羅衛的釋種聞悉薄伽梵已於拘屍那羅入涅槃。於是彼等遣使向拘屍那羅的馬拉說：「薄伽梵是我族中之榮譽。我們應獲得舍利一份。我們將為之起塔並興供養。」

阿拉喀巴的補裏聞悉薄伽梵已於拘屍那羅入涅槃。於是彼等遣使向拘屍那羅的馬拉說：「薄伽梵是剎帝利，我們亦是剎帝利。我們應獲得舍利一份。我們將為之起塔並興供養。」

羅摩村的柯裏聞悉薄伽梵已於拘屍那羅入涅槃。於是彼等遣使向拘屍那羅的馬拉說：「薄伽梵是剎帝利，我們亦是剎帝利。我們應獲得舍利一份。我們將為之起塔並興供養。」

韋塔低巴的婆羅門聞悉薄伽梵已於拘屍那羅入涅槃，於是彼等遣使向拘屍那羅的馬拉說：「薄伽梵是剎帝利，我是婆羅門。我應獲得舍利一份。我將為之起塔並興供養。」

波婆的馬拉聞悉薄伽梵已於拘屍那羅入涅槃。於是彼等遣使向拘屍那羅的馬拉說：「薄伽梵是剎帝利，我們亦是剎帝利。我們應獲得舍利一份。我們將為之起塔並興供養。」

25　聞如是語已，拘屍那羅的馬拉向集會諸人說：「薄伽梵是在我們的村地入涅槃。我們將不以佛之舍利讓給他人。」

[44: The Distribution of the Relics]

236. The Magadhan King Ajātasattu, the son of Lady Wisdom, heard: “The Gracious One, it seems, has attained Final Emancipation in Kusinārā.” Then the Magadhan King Ajātasattu, the son of Lady Wisdom, sent a message to the Mallas of Kusinārā, (saying): “The Gracious One was a Noble, and I also am a Noble, I am worthy of a share of the Gracious One's bodily relics, I will make a Shrine and hold a festival for the bodily relics.”

Then the Licchavīs of Vesālī heard: “The Gracious One, it seems, has attained Final Emancipation in Kusinārā.” Then the Licchavīs of Vesālī sent a message to the Mallas of Kusinārā, (saying): “The Gracious One was a Noble, and we also are Nobles, we are worthy of a share of the Gracious One's bodily relics, we will make a Shrine and hold a festival for the bodily relics.”

Then the Sakyas of Kapilavatthu heard: “The Gracious One, it seems, has attained Final Emancipation in Kusinārā.” Then the Sakyas of Kāpilavatthu sent a message to the Mallas of Kusinārā, (saying): “The Gracious One was our foremost relative, we are worthy of a share of the Gracious One's bodily relics, we will make a Shrine and hold a festival for the bodily relics.”

Then the Bulas of Allakappa heard: “The Gracious One, it seems, has attained Final Emancipation in Kusinārā.” Then the Bulas of Allakappa sent a message to the Mallas of Kusinārā, (saying): “The Gracious One was a Noble, and we also are Nobles, we are worthy of a share of the Gracious One's bodily relics, we will make a Shrine and hold a festival for the bodily relics.”

Then the Koliyas of Rāmagāma heard: “The Gracious One, it seems, has attained Final Emancipation in Kusinārā.” Then the Koliyas of Rāmagāma sent a message to the Mallas of Kusinārā, (saying): “The Gracious One was a Noble, and we also are Nobles, we are worthy of a share of the Gracious One's bodily relics, we will make a Shrine and hold a festival for the bodily relics.”

Then the brahmin Veṭhadīpaka heard: “The Gracious One, it seems, has attained Final Emancipation in Kusinārā.” Then the brahmin Veṭhadīpaka sent a message to the Mallas of Kusinārā, (saying): “The Gracious One was a Noble, and I am a brahmin, I am worthy of a share of the Gracious One's bodily relics, I will make a Shrine and hold a festival for the bodily relics.”

Then the Mallas of Pāvā heard: “The Gracious One, it seems, has attained Final Emancipation in Kusinārā.” Then the Mallas of Pāvā sent a message to the Mallas of Kusinārā, (saying): “The Gracious One was a Noble, and we also are Nobles, we are worthy of a share of the Gracious One's bodily relics, we will make a Shrine and hold a festival for the bodily relics.”

After this was said, the Mallas of Kusinārā said this to their community and group: “The Gracious One has attained Final Emancipation in the area of our village, (but) we will not see a share of the Gracious One's bodily relics.”

Partition of the Relics

236. 33. Then the king of Magadha, Ajatasattu, son of the Videhi queen, came to know that at Kusinara the Blessed One had passed away. And he sent a message to the Mallas of Kusinara, saying: "The Blessed One was of the warrior caste, and I am too. I am worthy to receive a portion of the relics of the Blessed One. I will erect a stupa over the relics of the Blessed One and hold a festival in their honor."

34. And the Licchavis of Vesali came to know that at Kusinara the Blessed One had passed away. And they sent a message to the Mallas of Kusinara, saying: "The Blessed One was of the warrior caste, and we are too. We are worthy to receive a portion of the relics of the Blessed One. We will erect a stupa over the relics of the Blessed One and hold a festival in their honor."
35. And the Sakyas of Kapilavatthu came to know that at Kusinara the Blessed One had passed away. And they sent a message to the Mallas of Kusinara, saying: "The Blessed One was the greatest of our clan. We are worthy to receive a portion of the relics of the Blessed One. We will erect a stupa over the relics of the Blessed One and hold a festival in their honor."
36. And the Bulis of Allakappa came to know that at Kusinara the Blessed One had passed away. And they sent a message to the Mallas of Kusinara, saying: "The Blessed One was of the warrior caste, and we are too. We are worthy to receive a portion of the relics of the Blessed One. We will erect a stupa over the relics of the Blessed One and hold a festival in their honor."
37. And the Kolis of Ramagama came to know that at Kusinara the Blessed One had passed away. And they sent a message to the Mallas of Kusinara, saying: "The Blessed One was of the warrior caste, and we are too. We are worthy to receive a portion of the relics of the Blessed One. We will erect a stupa over the relics of the Blessed One and hold a festival in their honor."
38. And the Vethadipa brahman came to know that at Kusinara the Blessed One had passed away. And he sent a message to the Mallas of Kusinara, saying: "The Blessed One was of the warrior caste, and I am a brahman. I am worthy to receive a portion of the relics of the Blessed One. I will erect a stupa over the relics of the Blessed One and hold a festival in their honor."
39. And the Mallas of Pava came to know that at Kusinara the Blessed One had passed away. And they sent a message to the Mallas of Kusinara, saying: "The Blessed One was of the warrior caste, and we are too. We are worthy to receive a portion of the relics of the Blessed One. We will erect a stupa over the relics of the Blessed One and hold a festival in their honor."
40. But when they heard these words, the Mallas of Kusinara addressed the assembly, saying: "The Blessed One has passed away in our township. We shall not part with any portion of the relics of the Blessed One."

237. Evaṃ vutte doṇo brāhmaṇo te saṅghe gaṇe etadavoca –

237. 當這麼說時，兜那婆羅門這麼說：

237. 2.當拘尸那羅的武士子說了這番話後，多那婆羅門對眾人說：

237. 說是語時有婆羅門名東那向聚會大眾說：

237. After this was said, the brahmin Doṇa said this to their community and group:[AFn197]

237. Then the brahman Dona spoke to the assembly, saying:

238. ‘‘Tena hi, brāhmaṇa, tvaññeva bhagavato sarīrāni aṭṭhadhā samaṃ savibhattaṃ vibhajāhī’’ti. ‘‘Evaṃ, bho’’ti kho doṇo brāhmaṇo tesaṃ saṅghānaṃ gaṇānaṃ paṭissutvā bhagavato sarīrāni aṭṭhadhā samaṃ suvibhattaṃ vibhajitvā te saṅghe gaṇe etadavoca – ‘‘imaṃ me bhonto tumbaṃ dadantu ahampi tumbassa thūpañca mahañca karissāmī’’ti. Adaṃsu kho te doṇassa brāhmaṇassa tumbaṃ.

Assosuṃ kho pippalivaniyā pipphalivaniyā (syā.) moriyā – ‘‘bhagavā kira kusinārāyaṃ parinibbuto’’ti. Atha kho pippalivaniyā moriyā kosinārakānaṃ mallānaṃ dūtaṃ pāhesuṃ – ‘‘bhagavāpi khattiyo mayampi khattiyā, mayampi arahāma bhagavato sarīrānaṃ bhāgaṃ, mayampi bhagavato sarīrānaṃ thūpañca mahañca karissāmā’’ti. ‘‘Natthi bhagavato sarīrānaṃ bhāgo, vibhattāni bhagavato sarīrāni. Ito aṅgāraṃ harathā’’ti. Te tato aṅgāraṃ hariṃsu āhariṃsu (syā. ka.).

238. 「那樣的話，婆羅門！請你就以八份平分世尊遺骨。」

「是的，先生！」兜那婆羅門那些群眾後，以八份平分世尊遺骨，然對那些群眾這麼說：

「尊師們！請給我這個〔裝世尊遺骨的〕容器，我也要為容器建大塔。」

他們給兜那婆羅門容器。

胡椒林的摩利亞人聽聞：「聽說世尊已在拘尸那羅般涅槃了。」那時，胡椒林的摩利亞人對拘尸那羅的末羅人派遣使者：「世尊是剎帝利，我們也是剎帝利，我們值得領受部分世尊遺骨，我們也要為世尊的遺骨建大塔。」

「沒有部分世尊遺骨了，世尊遺骨已被分配了，請你們從這裡拿炭火。」

他們從那裡拿走炭火。

238. “婆羅門，既然這樣，你把世尊舍利平均分成八份吧。”

“賢者們，是的。” 多那婆羅門回答眾人後，便把世尊舍利平均分成八份，然後對眾人說：

“賢者們，請把這個載舍利的瓶給我，我也要為這個瓶興建塔，我也要供奉這個瓶。”

眾人把載舍利的瓶給多那婆羅門。

26. 畢波利樹林的摩利人聽到世尊在拘尸那羅入滅的消息。於是他們派一位信使去拘尸那羅的武士子那裏傳達這說話： “世尊是剎帝利，我們也是剎帝利。我們應該分得一份世尊舍利，我們要為世尊舍利興建塔，我們要供奉世尊舍利。”

“已經沒有世尊舍利了，世尊舍利全都分完了。你們拿這些焦炭吧。” 摩利人拿走那些焦炭。

238. 「既如此，婆羅門，你且平均分舍利為八份。」

「誠然，諸君。」東那婆羅門回答在會的大眾。

平均分舍利為八份已，他語眾人說：「願諸君能以此甕與我？我將為此甕起塔並興供養。」

彼等將該甕給與東那婆羅門。

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26　毘拍裏瓦那的莫里聞悉薄伽梵已於拘屍那羅入涅槃。於是彼等遣使向拘屍那羅的馬拉說：「薄伽梵是剎帝利，我們亦是剎帝利。我們應獲得舍利一份。我們將為之起塔並興供養。」

「已再無舍利，佛之舍利已全被分盡。」

當其聞如此回答，他們遂取其灰燼而歸。

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238. “Now, brahmin, you must divide the Gracious One's bodily relics in eight equal divisions.”

“Certainly, dear Sir,” said Doṇa the brahmin, after replying to that community and group, and dividing the Gracious One's bodily relics in eight equal divisions, he said this to that community and group: “Please give me this urn, dear Sirs, and I also will make a Shrine and hold a festival for the urn.”[AFn198] They gave the urn to Doṇa the brahmin.

Then the Moriyā of Pepper Wood heard: “The Gracious One, it seems, has attained Final Emancipation in Kusinārā.” Then the Moriyā of Pepper Wood sent a message to the Mallas of Kusinārā, (saying): “The Gracious One was a Noble, and we also are Nobles, we are worthy of a share of the Gracious One's bodily relics, we will make a Shrine and hold a festival for the bodily relics.”

“There are no more portions of the Gracious One's relics, (instead) take the ashes from the Gracious One's body.” Therefore they took away the ashes.

238. "So be it, brahman! Divide the relics into eight equal portions yourself."

And the brahman Dona said to the assembly: "So be it, sirs." And he divided justly into eight equal portions the relics of the Blessed One, and having done so, he addressed the assembly, saying: "Let this urn, sirs, be given to me. Over this urn I will erect a stupa, and in its honor I will hold a festival." And the urn was given to the brahman Dona.

41. Then the Moriyas of Pipphalivana came to know that at Kusinara the Blessed One had passed away. And they sent a message to the Mallas of Kusinara, saying: "The Blessed One was of the warrior caste, and we are too. We are worthy to receive a portion of the relics of the Blessed One. We will erect a stupa over the relics of the Blessed One and hold a festival in their honor."

"There is no portion of the relics of the Blessed One remaining; the relics of the Blessed One have been divided. But take from here the ashes." And they took from there the ashes.

Dhātuthūpapūjā

239. Atha kho rājā māgadho ajātasattu vedehiputto rājagahe bhagavato sarīrānaṃ thūpañca mahañca akāsi. Vesālikāpi licchavī vesāliyaṃ bhagavato sarīrānaṃ thūpañca mahañca akaṃsu. Kapilavatthuvāsīpi sakyā kapilavatthusmiṃ bhagavato sarīrānaṃ thūpañca mahañca akaṃsu. Allakappakāpi bulayo allakappe bhagavato sarīrānaṃ thūpañca mahañca akaṃsu. Rāmagāmakāpi koḷiyā rāmagāme bhagavato sarīrānaṃ thūpañca mahañca akaṃsu. Veṭṭhadīpakopi brāhmaṇo veṭṭhadīpe bhagavato sarīrānaṃ thūpañca mahañca akāsi. Pāveyyakāpi mallā pāvāyaṃ bhagavato sarīrānaṃ thūpañca mahañca akaṃsu. Kosinārakāpi mallā kusinārāyaṃ bhagavato sarīrānaṃ thūpañca mahañca akaṃsu. Doṇopi brāhmaṇo tumbassa thūpañca mahañca akāsi. Pippalivaniyāpi moriyā pippalivane aṅgārānaṃ thūpañca mahañca akaṃsu. Iti aṭṭha sarīrathūpā navamo tumbathūpo dasamo aṅgārathūpo. Evametaṃ bhūtapubbanti.

遺骨塔的尊敬

239. 那時，摩揭陀國阿闍世王韋提希子在王舍城為世尊的遺骨建大塔；毘舍離的離車族人也在毘舍離為世尊的遺骨建大塔；住在迦毘羅衛的釋迦人也在迦毘羅衛為世尊的遺骨建大塔；遮羅頗的跋離人也在遮羅頗為世尊的遺骨建大塔；羅摩村的拘利人也在羅摩村為世尊的遺骨建大塔；毘留提的婆羅門也在毘留提為世尊的遺骨建大塔；波婆城的末羅人也在波婆城為世尊的遺骨建大塔；拘尸那羅的末羅人也在拘尸那羅為世尊的遺骨建大塔；兜那婆羅門也為容器建大塔；胡椒林的摩利亞人也在胡椒林為炭火建大塔，像這樣，有八個遺骨塔，第九為容器塔，第十為炭火塔，從前，這是這樣的。

239. 27. 這時候，摩揭陀王阿闍世．韋提希子在摩揭陀興建塔來供奉世尊舍利。

毗舍離的離車人在毗舍離興建塔來供奉世尊舍利。

迦毗羅衛的釋迦人在迦毗羅衛興建塔來供奉世尊舍利。

阿臘迦波的布利人在阿臘迦波興建塔來供奉世尊舍利。

羅摩村的拘利人在羅摩村興建塔來供奉世尊舍利。

韋陀提波的婆羅門在韋陀提波興建塔來供奉世尊舍利。

波婆的武士子在波婆興建塔來供奉世尊舍利。

拘尸那羅的武士子在拘尸那羅興建塔來供奉世尊舍利。

多那婆羅門興建塔來供奉舍利瓶。

畢波利樹林的摩利人在畢波利樹林興建塔來供奉焦炭。

因此有八個舍利塔，第九個是瓶塔，第十個是焦炭塔。

以上是以前所發生的事情。

239. 27　爾時摩竭陀阿闍世王－－韋提希之子，於王舍城為舍利起塔並興供養。

毘舍離的隸車於毘舍離為舍利起塔並興供養。

迦毘羅衛的釋種於迦毘羅衛為舍利起塔並興供養。

阿拉喀巴的補裏於阿拉喀巴為舍利起塔並興供養。

羅摩村的柯裏於羅摩村為舍利起塔並興供養。

韋塔低巴的婆羅門於韋塔低巴為舍利起塔並興供養。

波婆的馬拉於波婆為舍利起塔並興供養。

拘屍那羅的馬拉於拘屍那羅為舍利起塔並興供養。

毘拍裏瓦的莫里亦於毘拍裏瓦那為灰燼起塔並興供養。

如是，舍利塔有八；第九為甕塔，第十為灰燼塔。往事如斯云。

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239. Then the Magadhan King Ajātasattu, the son of Lady Wisdom, made a Shrine for the Gracious One's bodily relics at Rājagaha and held a festival.[AFn199]

The Licchavīs from Vesālī made a Shrine for the Gracious One's bodily relics at Vesālī and held a festival.

The Sakyas from Kapilavatthu made a Shrine for the Gracious One's bodily relics at Kapilavatthu and held a festival.

The Bulas of Allakappa made a Shrine for the Gracious One's bodily relics at Allakappa and held a festival.

The Koliyas of Rāmagāma made a Shrine for the Gracious One's bodily relics at Rāmagāma and held a festival.

The Veṭhadīpaka brahmin made a Shrine for the Gracious One's bodily relics at Veṭṭhadīpa and held a festival.

The Mallas of Pāvā made a Shrine for the Gracious One's bodily relics at Pāvā and held a festival.

The Mallas of Kusinārā made a Shrine for the Gracious One's bodily relics at Kusinārā and held a festival.

Doṇa the brahmin made a Shrine for the urn and held a festival.

The Moriyās of Pepper Wood made a Shrine for the ashes at Pepper Wood and held a festival.

Thus there were eight Shrines for the bodily relics, the Urn Shrine was the ninth, and the Ashes Shrine was the tenth, and so it was in former times.[AFn200]

239. 42. And the king of Magadha, Ajatasattu, son of the Videhi queen, erected a stupa over the relics of the Blessed One at Rajagaha, and in their honor held a festival. The Licchavis of Vesali erected a stupa over the relics of the Blessed One at Vesali, and in their honor held a festival. The Sakyas of Kapilavatthu erected a stupa over the relics of the Blessed One at Kapilavatthu, and in their honor held a festival. The Bulis of Allakappa erected a stupa over the relics of the Blessed One at Allakappa, and in their honor held a festival. The Kolis of Ramagama erected a stupa over the relics of the Blessed One at Ramagama, and in their honor held a festival. The Vethadipa brahman erected a stupa over the relics of the Blessed One at Vethadipa, and in their honor held a festival. The Mallas of Pava erected a stupa over the relics of the Blessed One at Pava, and in their honor held a festival. The Mallas of Kusinara erected a stupa over the relics of the Blessed One at Kusinara, and in their honor held a festival. The brahman Dona erected a stupa over the urn, and in its honor held a festival. And the Moriyas of Pipphalivana erected a stupa over the ashes at Pipphalivana, and in their honor held a festival.

So it came about that there were eight stupas for the relics, a ninth for the urn, and a tenth for the ashes.

And thus it was in the days of old.

Aṭṭhadoṇaṃ cakkhumato sarīraṃ, sattadoṇaṃ jambudīpe mahenti.

Ekañca doṇaṃ purisavaruttamassa, rāmagāme nāgarājā maheti.

Mahāparinibbānasuttaṃ niṭṭhitaṃ tatiyaṃ.

般涅槃大經第三終了。

240. 28.

大般湼槃經完

南傳大般涅槃經竟

The Discourse about the Great Emancipation, The Third (in the Mahāvagga section of the Long Discourses) is Finished.

240. 43.