佛祖統紀 4.27

4.27

佛告阿難。是娑羅林外有一梵志。名須跋陀羅。年百二十。雖得五通未捨憍慢。汝可往彼語云。如來出世如優曇華。於今中夜當般涅槃。若用所作可及時作。阿難受勅往作是語。須跋陀羅言。善哉。即與阿難還至佛所。聞佛說法得阿羅漢（涅槃經）既證果已白言。世尊。惟願少住教誡莫般涅槃。世尊默然不許。須跋陀羅不忍見如來涅槃。即先入滅。佛告大眾。自我得道度憍陳如。最後須跋陀羅。吾事究竟無復施為（涅槃後分）時阿難以阿泥樓豆語咨啟四問。佛告阿難。如汝所問。六群比丘。惡性車匿。行污他家。云何共住。我涅槃後車匿比丘。漸當調伏捨本惡性。佛去世後以何為師者。尸波羅戒是汝大師。佛涅槃後依何住者。依四念處嚴心而住。觀身性相同於虛空。名身念處。觀受不在內外中間。名受念處。觀心但有名字名字性離。名心念處。觀法不得善法不得不善法。名法念處。一切行者。應當依此四念處住。如來滅後結集法藏。一切經初安何等語者。當安如是我聞一時佛住某方某處與諸四眾而說是經（涅槃後分）時阿難請問。如來般涅槃後云何殯葬。佛言。當如轉輪聖王葬法。用白㲲纏身。塗以末香。金棺鐵槨。持盛王身。灌以酥油。香薪燒之。火盡收取骨末。起塔表剎。見者悲喜。思王正治。我今聖王亦復如是。我此國土未來眾生。水葬火葬塔冢之葬。其事為多。閻浮界內有震旦國。我遣三聖在中化導。人民慈哀禮義具足（冢墓因緣經○止觀我遣三聖化彼振旦。輔行仁義先驅真道後啟。清淨法行經。光淨菩薩彼稱孔子。迦葉菩薩彼稱老子。月光菩薩彼稱顏回）。

The Buddha said to Ānanda: 'Outside this Sāla forest is a brahmacārin named Subhadra, one hundred and twenty years old. Although he has attained the five spiritual penetrations, he has not yet abandoned his arrogance. You may go to him and say: "The appearance of a Tathāgata in the world is like an udumbara flower. Tonight at midnight he will enter parinirvāṇa. If you have any work to do, you should do it in time."' Ānanda, having received the command, went and spoke these words. Subhadra said: 'Excellent!' and immediately returned with Ānanda to the Buddha's place. Hearing the Buddha preach the Dharma, he attained arhatship (Nirvāṇa Sūtra). Having attained the fruit, he addressed [the Buddha], saying: 'Bhagavat, we only pray that you will remain for a short while to admonish and instruct us, and not enter parinirvāṇa.' The Bhagavat was silent and did not grant permission. Subhadra, unable to bear seeing the Tathāgata enter nirvāṇa, entered extinction first. The Buddha addressed the great assembly: 'From my attainment of the Way and the conversion of Kauṇḍinya, down to the final [conversion of] Subhadra, my work is complete and there is nothing further to be done' (Latter Part of the Nirvāṇa Sūtra). At that time Ānanda, based on Aniruddha's words, submitted four questions. The Buddha told Ānanda: 'As you have asked, "How should we dwell together with the group of six monks and with the ill-natured Channa who defiles other families?" After my nirvāṇa, the monk Channa will gradually be subdued and abandon his innate ill nature. As for "After the Buddha leaves the world, who shall be our teacher?" the Śīla-prātimokṣa is your great teacher. As for "After the Buddha's nirvāṇa, on what shall we rely?" rely on the four stations of mindfulness to adorn the mind and dwell: contemplating the nature and characteristics of the body as identical to empty space is called the station of mindfulness of the body; contemplating feelings as not being inside, outside, or in between is called the station of mindfulness of feelings; contemplating the mind as having only names, and that the nature of names is detached [from substantiality], is called the station of mindfulness of the mind; contemplating dharmas without finding wholesome dharmas or unwholesome dharmas is called the station of mindfulness of dharmas. All practitioners should rely on these four stations of mindfulness to dwell. As for "When compiling the Dharma treasury after the Tathāgata's extinction, what words should be placed at the beginning of all sūtras?" you should place: "Thus have I heard: At one time, the Buddha dwelt in such a direction and such a place, and together with the fourfold assembly, spoke this sūtra"' (Latter Part of the Nirvāṇa Sūtra). At that time, Ānanda asked: 'How should the funeral be conducted after the Tathāgata's parinirvāṇa?' The Buddha said: 'It should be like the funeral rite for a wheel-turning sage king: wrap the body in white cotton cloth, smear it with powdered incense, and place the king's body in a gold coffin within an iron outer coffin, pouring ghee over it and burning it with fragrant firewood. When the fire has burned out, collect the powdered bones and erect a stupa to display a pillar. Those who see it will feel both sorrow and joy, reflecting upon the righteous rule of the king. I, as a sage king now, am also like this. In the future, the sentient beings of this land of mine will frequently practice water burial, fire burial, and burial in stupas and mounds. Within the realm of Jambudvīpa there is the country of Cīnasthāna, where I will dispatch three sages to transform and guide them, so that the people are compassionate, sorrowful, and fully endowed with propriety and righteousness' (Sūtra of the Causes and Conditions of Tombs and Graves; Zhiguan: 'I dispatch three sages to transform that Cīnasthāna'; Fuxing: 'Benevolence and righteousness lead the way; the true path is revealed afterward'; Qingjing faxing jing: 'Bodhisattva Guangjing is called Confucius there, Bodhisattva Kāśyapa is called Laozi there, and Bodhisattva Candraprabha is called Yan Hui there').