釋迦譜 4.19

4.19

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

'Therefore, monks, do not be indolent. It was through non-indolence that I personally attained correct awakening; the measureless multitude of goods is also attained through non-indolence. Of all the myriad things, none endure permanently.' This was the final utterance spoken by the Tathāgata. Thereupon the World-Honoured One immediately entered the first dhyāna. Emerging from the first dhyāna, he entered the second dhyāna. Emerging from the second dhyāna, he entered the third dhyāna. Emerging from the third dhyāna, he entered the fourth dhyāna. Emerging from the fourth dhyāna, he entered the concentration of the sphere of empty space. Emerging from the concentration of the sphere of empty space, he entered the concentration of the sphere of consciousness. Emerging from the concentration of the sphere of consciousness, he entered the concentration of the sphere of nothingness. Emerging from the concentration of the sphere of nothingness, he entered the concentration of the sphere of neither-perception-nor-non-perception. Emerging from the concentration of the sphere of neither-perception-nor-non-perception, he entered the concentration of the cessation of perception and feeling. At that time Ānanda asked Aniruddha: 'Has the World-Honoured One already entered parinirvāṇa?' Aniruddha said: 'Not yet, Ānanda. The World-Honoured One is now in the concentration of the cessation of perception and feeling. Formerly, I heard directly from the Buddha that only after emerging from the fourth dhyāna does [a Buddha] enter parinirvāṇa.' At that time, the World-Honoured One emerged from the concentration of the cessation of perception and feeling and entered the concentration of the sphere of neither-perception-nor-non-perception. Emerging from the concentration of the sphere of neither-perception-nor-non-perception, he entered the concentration of the sphere of nothingness. Emerging from the concentration of the sphere of nothingness, he entered the concentration of the sphere of consciousness. Emerging from the concentration of the sphere of consciousness, he entered the concentration of the sphere of empty space. Emerging from the concentration of the sphere of empty space, he entered the fourth dhyāna. Emerging from the fourth dhyāna, he entered the third dhyāna. Emerging from the third dhyāna, he entered the second dhyāna. Emerging from the second dhyāna, he entered the first dhyāna. Emerging from the first dhyāna, he entered the second dhyāna. Emerging from the second dhyāna, he entered the third dhyāna. Emerging from the third dhyāna, he entered the fourth dhyāna. Emerging from the fourth dhyāna, the Buddha entered parinirvāṇa. Just at that time, the great earth shook and trembled; all the devas and people of the world were greatly terrified. All places of dark obscurity where the light of the sun and moon cannot shine received great illumination, so that each could see the other, and they said among themselves: 'People have been born over there!' The light was ubiquitous, eclipsing the lights of the heavens. At that time, the gods of the Trāyastriṃśa heaven, in the midst of the sky, scattered māndārava flowers, utpala flowers, padma flowers, and others over the Tathāgata and over the great assembly. They also rained down celestial powdered sandalwood over the Buddha and the great assembly. After the Buddha attained extinction, the Brahmā king, Śakra Devānām Indra, the deity Kumbhīra, the Guhyaka vajra-bearer, the Buddha's mother Māyā, the deities of the twin trees, the deities of the śāla grove, the Four Heavenly Kings, the king of the Trāyastriṃśa heaven, the king of the Yāma heaven, the king of the Tuṣita heaven, the king of the Nirmāṇarati heaven, and the king of the Paranirmitavaśavartin heaven each composed verses. The monks, grief-stricken and fainting, threw themselves to the ground, like a severed snake writhing and turning in confusion, not knowing where to go. Sobbing, they said: 'How swift is the Tathāgata's extinction! How fast is the great Dharma eclipsed! Sentient beings face long decline; the eye of the world is extinguished.' At that time, Aniruddha addressed the monks: 'Stop, stop! Do not grieve. The gods above might reprove us.' Then the monks asked Aniruddha: 'How many gods are above?' Aniruddha said: 'They fill empty space; how could they be reckoned? They are all pacing and milling about in the sky, wailing, beating their breasts, weeping, and saying: "How swift is the Tathāgata's extinction! Sentient beings face long decline; the eye of the world is extinguished."'