[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [釋迦譜](https://indike.org/pramana/in.bauddha.taisho.2040) › 4.24 # 釋迦譜 4.24 釋迦譜 4.24 - **Language:** Classical Chinese ### [4.24](https://indike.org/pramana/in.bauddha.taisho.2040.4.24) 摩耶經云。佛般涅槃。摩耶夫人。天上五衰相現。一者頭上花萎。二者腋下汗出。三者頂中光滅。四者兩目數瞬。五者不樂本座。又於其夜得五大惡夢。一須彌山崩。四海水竭。二羅剎奔走挑人眼目。三天失寶冠身無光明。四寶珠幢倒失如意珠。五師子嚙身痛如刀割。得此夢已即便驚寤。此非吉祥。我昔在於白淨王宮。因晝寢中得希有夢。見一天子身黃金色。乘白象王從諸天子。作妙伎樂觀日之精。入我右脇身心安樂。即便懷妊悉達大子。為世照明。今此五夢甚可怖畏。必是我子涅槃之相。爾時阿那律。棺殯如來身已。即昇忉利天。偈告摩耶。摩耶聞已悶絕躄地。良久乃蘇自拔頭髮悲泣而言。昨夜得夢知有怪異。佛果滅度。不久便當即就闍維。何其苦哉世間眼滅。即與諸眷屬從空來下。趣雙樹間遙見佛棺悶絕不能自勝。以水灑面然後方蘇。前至棺所頂禮悲泣。而作是言。共於過去無量劫來。長為母子未曾捨離。一旦於今相見無期。嗚呼苦哉眾生福盡。即以種種天花。布散棺上。摩耶夫人顧見如來。僧伽梨衣及鉢並錫杖。右手執之舉身投地。如大山崩悲號慟絕。而作是言。我子執著福度天人。今此諸物空無有主。嗚呼痛哉。四眾悲感淚下如雨。帝釋力故變成河流。爾時世尊以神力故。令諸棺蓋皆自開發。便從棺中合掌而起。如師子王初出窟已。奮迅之勢。身毛孔中放千光明。一一光明有千化佛。悉皆合掌向於摩耶。以梵軟音問訊母言。遠屈來下此閻浮提。諸行法爾願勿啼泣。時阿難見佛起又聞說偈垂淚嗚咽。強自抑忍即便白佛。後世眾生必當問我。佛臨滅度復何所說。云何答之。佛告阿難。汝當答言。世尊已入涅槃。摩耶夫人來下。如來為後不孝諸眾生故。從金棺出合掌問訊。并說上諸偈。故此經名為佛臨涅槃母子相見經。如是受持說此語已。與母辭別即便闔棺。三千世界普皆震動。八部大眾悲號懊惱。聲動天地。摩耶夫人問阿難言。我子悉達。臨滅度時有何教勅。阿難白言。世尊中夜。為諸比丘略說教誡。又以所說十二部經。付囑尊者摩訶迦葉。末後勅我令助宣布。時摩訶摩耶聞此語已。又增感絕即問阿難。汝於往昔侍佛已來。聞世尊說。如來正法幾時當滅。阿難垂淚而便答言。我於往昔。曾聞世尊說於當來法滅之事云涅槃後。摩訶迦葉。與阿難結集法藏。事悉畢已。摩訶迦葉於狼跡山入滅盡定。我亦當得果證。次第隨後入般涅槃。當以正法付優波掘多。善說法要如富樓那。廣度人眾。又復勸化阿輸迦王令於佛法。得固正信。以佛舍利。廣起八萬四千諸塔。二百歲已。尸羅難陀比丘善說法要。於閻浮提度十二億人。三百歲已。青蓮花眼比丘。善說法要度半億人。四百歲已。牛口比丘善說法要。度一萬人。五百歲已。寶天比丘善說法要。度二萬人八萬眾生。發阿耨多羅三藐三菩提心。正法於此便就盡滅。六百歲已。九十六種諸外道等。邪見競興破壞佛法。有一比丘。名曰馬鳴。善說法要。降伏一切諸外道輩。七百歲已。有一比丘。名曰龍樹善說法要。滅邪見幢燃正法炬。八百歲後諸比丘等。樂好衣服縱逸嬉戲。百千人中。或有一兩得道果者。九百歲已。奴為沙門婢為比丘尼。一千歲已。諸比丘等聞不淨觀。阿那波那㥲恚不欲。無量比丘。若一若兩思惟正受。千一百歲已。諸比丘等。如世俗人嫁娶行媒。於大眾中毀謗毘尼。千二百歲已。是諸比丘及比丘尼。作非梵行若有子息。男為比丘。女為比丘尼。千三百歲已。袈裟變白不受染色。千四百歲已。時諸四眾猶如獵師好樂殺生賣三寶物。千五百歲俱睒彌國。有三藏比丘善說法要。徒眾五百人一羅漢比丘善持戒行。徒眾五百。布薩之時。羅漢比丘昇於高座。說清淨法云。此所應作。此不應作。彼三藏比丘弟子。答羅漢云。汝今身口自不清淨。云何而反說是麁言。羅漢答言。我久清淨身口意業。無諸過患。三藏弟子。聞此語已倍更㥲忿。即於座上殺彼羅漢。時羅漢弟子。而作此言。我師所說會於法理。云何汝等害我和尚。即以利刀殺彼三藏。天龍八部莫不憂惱。惡魔波旬及外道眾。踊躍歡喜競破塔寺。殺害比丘一切經藏皆悉流移。至鳩尸那竭國。阿耨達龍王悉持入海。於是佛法而滅盡也。時摩訶摩耶聞此語已。號哭懊惱語阿難言。如來遺勅。既以正法付囑尊者。及摩訶迦葉。宜應精勤護持讀誦。我今不忍。見於如來闍維之時。即禮佛棺右繞七匝。涕淚號叫還歸天上。 > The Sūtra on Māyā states: When the Buddha attained parinirvāṇa, the five signs of decay appeared on Lady Māyā in heaven: first, the flowers on her head withered; second, sweat flowed from beneath her armpits; third, the radiance atop her crown went out; fourth, her eyes blinked repeatedly; fifth, she took no delight in her original seat. Furthermore, on that night she had five great ominous dreams: first, Mount Sumeru collapsed and the waters of the four seas dried up; second, rākṣasas ran amok gouging out human eyes; third, the gods lost their jeweled crowns and their bodies had no radiance; fourth, the jewel-banner toppled and the wish-fulfilling jewel was lost; fifth, a lion gnawed her body with pain like that of a knife cut. Having had these dreams, she immediately awoke with a start: 'This is not auspicious. Formerly, when I was in the palace of King Śuddhodana, I had a rare dream while sleeping during the day: I saw a devaputra with a body of golden color riding a white king of elephants, followed by devaputras playing wondrous music, contemplating the essence of the sun; he entered my right side, and my body and mind felt safe and joyful. Straightaway I was pregnant with Prince Siddhārtha to illuminate the world. Now these five dreams are extremely terrifying; they must be the omens of my son entering nirvāṇa.' At that time, after Aniruddha had placed the Tathāgata's body in the coffin, he ascended to the Trāyastriṃśa Heaven and informed Māyā in verse. When Māyā heard it, she fainted and fell to the ground. Only after a long while did she revive; tearing at her hair, she wept and said: 'Last night I had dreams and knew there were strange omens. The Buddha has indeed passed away. Before long he will be cremated. How bitter it is that the eye of the world has been extinguished!' She then descended from the sky with her retinue, headed toward the twin trees, and seeing the Buddha's coffin from afar, she fainted with grief, unable to bear it. Water was sprinkled on her face, and only then did she revive. She stepped forward to the coffin, bowed her head, wept, and spoke these words: 'Together throughout immeasurable kalpas in the past, we were mother and son for a long time, never parting. Yet now, suddenly, there will be no time to see each other again. Alas, how bitter it is, the merit of sentient beings is exhausted!' Thereupon, she scattered various kinds of heavenly flowers over the coffin. Lady Māyā glanced and saw the Tathāgata's saṅghāṭī robe, bowl, and tin staff; holding them with her right hand, she threw herself to the ground like a great mountain collapsing, wailing in utter grief, and said: 'My son held and wore these to bring merit and salvation to gods and humans. Now these things are empty and without an owner. Alas, how painful!' The fourfold assembly grieved and their tears fell like rain; through the power of Śakra, they turned into a flowing river. At that time, by his divine power, the World-Honoured One caused all the coffin lids to open on their own. He then arose from within the coffin with joined palms, like a king of lions just emerging from its cave with an attitude of springing forth. From the pores of his body he emitted a thousand rays of light; in each ray of light there were a thousand transformation Buddhas, all joining their palms toward Māyā, inquiring after his mother in a pure, gentle voice: 'You have wearily condescended to descend from afar to this Jambudvīpa. Such is the nature of all conditioned phenomena; please do not weep.' At that time, seeing the Buddha arise and hearing him speak in verse, Ānanda wept and sobbed, restraining himself with great effort, and then addressed the Buddha: 'Future sentient beings will surely ask me what the Buddha said on the verge of his extinction. How should I answer?' The Buddha told Ānanda: 'You should reply: "After the World-Honoured One had entered nirvāṇa, Lady Māyā descended. For the sake of future unfilial beings, the Tathāgata emerged from the golden coffin with joined palms to inquire after her, and spoke the verses above. Therefore, this sūtra is named The Sūtra of the Meeting of Mother and Son on the Verge of the Buddha's Nirvāṇa." Keep it thus in mind.' Having spoken these words, he bade farewell to his mother and straightway closed the coffin. The trichiliocosm quaked everywhere; the great assembly of the eight classes wailed and lamented, their voices shaking heaven and earth. Lady Māyā asked Ānanda: 'When my son Siddhārtha was on the verge of extinction, what instructions did he leave?' Ānanda replied: 'In the middle of the night, the World-Honoured One briefly spoke instructions and admonitions for the bhikṣus. Furthermore, he entrusted the twelve-part scriptures he had spoken to the venerable Mahākāśyapa, and finally instructed me to assist in propagating them.' When Mahāmāyā heard these words, her sorrow grew even deeper. She then asked Ānanda: 'Since you attended the Buddha in the past, have you heard the World-Honoured One say when the Tathāgata's true Dharma will be extinguished?' Ānanda wept and answered: 'In the past, I heard the World-Honoured One speak of the future extinction of the Dharma, saying that after his nirvāṇa, Mahākāśyapa and Ānanda would compile the treasury of the Dharma. When that matter was entirely completed, Mahākāśyapa would enter the cessation-meditation at Wolf-Track Mountain (Kukkuṭapāda). I would also attain the fruit of realization, and subsequently enter parinirvāṇa in turn. The true Dharma would then be entrusted to Upagupta, who would be skilled in expounding the essentials of the Dharma like Pūrṇa, saving a great host of people. He would further persuade and convert King Aśoka to gain firm, correct faith in the Buddha's Dharma, and to extensively erect eighty-four thousand stupas with the Buddha's relics. After two hundred years, the bhikṣu Śīlananda would skillfully expound the essentials of the Dharma, saving 1.2 billion people in Jambudvīpa. After three hundred years, the bhikṣu Blue-Lotus-Eyes would skillfully expound the essentials of the Dharma, saving fifty million people. After four hundred years, the bhikṣu Cow-Mouth would skillfully expound the essentials of the Dharma, saving ten thousand people. After five hundred years, the bhikṣu Ratnadeva would skillfully expound the essentials of the Dharma, saving twenty thousand people, and eighty thousand sentient beings would arouse the aspiration for anuttarā-samyak-saṃbodhi; with this, the true Dharma would come to an end. After six hundred years, the ninety-six kinds of heterodox paths would arise in competition with wrong views and destroy the Buddha's Dharma; there would be a bhikṣu named Aśvaghoṣa who would skillfully expound the essentials of the Dharma, subduing all those of heterodox paths. After seven hundred years, there would be a bhikṣu named Nāgārjuna who would skillfully expound the essentials of the Dharma, toppling the banner of wrong views and lighting the torch of the true Dharma. After eight hundred years, the bhikṣus would take pleasure in fine clothing, indulging in laxity and play; among hundreds of thousands of people, there might be only one or two who would attain the fruits of the path. After nine hundred years, male slaves would become śramaṇas and female slaves would become bhikṣuṇīs. After one thousand years, when the bhikṣus heard of the meditation on impurity and ānāpāna, they would be angry and unwilling to practice them; among countless bhikṣus, only one or two would contemplate in correct absorption. After eleven hundred years, the bhikṣus would act like worldly people, arranging marriages and acting as matchmakers, slandering the Vinaya in the great assembly. After twelve hundred years, these bhikṣus and bhikṣuṇīs would practice non-celibate conduct; if they had children, the boys would become bhikṣus and the girls would become bhikṣuṇīs. After thirteen hundred years, the kāṣāya robes would turn white and would not take dye. After fourteen hundred years, the fourfold assembly at that time would be like hunters, fond of killing living beings and selling the property of the Three Jewels. After fifteen hundred years, in the country of Kauśāmbī, there would be a Tripiṭaka bhikṣu who was skilled in expounding the essentials of the Dharma, with a retinue of five hundred, and an arhat bhikṣu who well maintained moral discipline, with a retinue of five hundred. At the time of the poṣadha, the arhat bhikṣu ascended the high seat and expounded the pure Dharma, saying: "This is what should be done; this is what should not be done." The disciples of that Tripiṭaka bhikṣu answered the arhat: "You yourself are impure in body and speech; how can you turn around and speak such coarse words?" The arhat replied: "I have long purified the actions of my body, speech, and mind, free from all faults." When the disciples of the Tripiṭaka heard these words, they became doubly enraged, and right on the seat they killed that arhat. At that time, the disciples of the arhat said these words: "What our master spoke conformed to the principles of the Dharma; why did you murder our upādhyāya?" They straightway took sharp knives and killed that Tripiṭaka master. None among the gods, dragons, and the eight classes was not distressed and grief-stricken. The evil demon Pāpīyas and the hosts of heterodox paths leaped with joy, vying with each other to destroy stupas and monasteries and murder bhikṣus; all the scriptural treasuries were swept away and moved to the country of Kuśinagara, where the dragon king Anavatapta took them all into the sea. Thereupon the Buddha's Dharma was completely extinguished.' When Mahāmāyā heard these words, she wept in anguish and told Ānanda: 'Since the Tathāgata's bequeathed instructions have entrusted the true Dharma to you and Mahākāśyapa, you should vigorously protect, maintain, and recite it. I cannot bear to see the time of the Tathāgata's cremation.' She then paid homage to the Buddha's coffin, circumambulated it seven times to the right, and, weeping and wailing, returned to heaven. > — English (machine translation) (machine translation) - [Previous: 4.23](https://indike.org/pramana/in.bauddha.taisho.2040.4.23) - [Next: 4.25](https://indike.org/pramana/in.bauddha.taisho.2040.4.25) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.2040.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2040~en-mt.4.24) — English, machine translation ## Linked texts (1) - [經律異相](https://indike.org/pramana/in.bauddha.taisho.2121.4.17) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2040.4.24](https://indike.org/pramana/in.bauddha.taisho.2040.4.24) · Pramāṇa