T12n0374_大般涅槃經
大正藏第 12 冊 No. 0374 大般涅槃經
No. 374
大般涅槃經序
後秦釋道朗撰
大般涅槃經者，蓋是法身之玄堂，正覺之實稱，眾經之淵鏡，萬流之宗極。其為體也，妙存有物之表、周流無窮之內，任運而動、見機而赴，任運而動，則乘虛照以御物，寄言蹄以通化；見機而赴，則應萬形而為像，即群情而設教。至乃形充十方而心不易慮，教彌天下而情不在已；廁流塵蟻而弗下，彌蓋群聖而不高；功濟萬化而不恃，明逾萬日而不居；渾然與太虛同量，泯然與法性為一。
夫法性以至極為體，至極則歸於無變，所以生滅不能遷其常。生滅不能遷其常，故其常不動。非樂不能虧其樂，故其樂無窮。
或我生於謬想，非我起于因假。因假存於名數，故至我越名數而非無。越名數而非無，故能居自在之聖位。而非我不能變，非凈生於虛，凈故真凈水鏡于萬法。水鏡于萬法，故非凈不能渝。
是以斯經𧢻章敘常樂我凈為宗義之林，開究玄致為涅槃之原用，能闡秘藏於未聞，啟靈管以通照，拯四重之癰疽，拔無間之疣贅。闡秘藏則暢群識之情，審妙我之在已；啟靈管則悟玄光之潛，映神珠之在體。然四重無間誹謗方等，斯乃眾患之𤴲痟，創疣之甚者。故大
【現代漢語翻譯】 現代漢語譯本 《大般涅槃經》序 後秦釋道朗撰 《大般涅槃經》這部經，大概是法身（Dharmakaya，佛的真身）的玄妙殿堂，正覺（Samyak-sambuddha，完全的覺悟）的真實稱謂，所有經典中最深邃的鏡子，萬千河流的最終歸宿。它的本體，微妙地存在於有形之物之外，周流于無窮的內部，順應自然規律而執行，觀察時機而行動。順應自然規律而執行，就如同乘坐空虛的光芒來駕馭萬物，借用言語和譬喻來傳達教化；觀察時機而行動，就應和萬千形態而顯現形象，根據眾生的情感而設立教義。達到極致時，形體充滿十方而心意不改變，教化遍佈天下而情感不執著于自身；混跡于微小的塵埃和螞蟻之中而不顯得低下，覆蓋所有聖賢而不顯得高傲；功德利益萬物而不自恃，光明勝過萬日而不居功；渾然與太虛同等量，泯然與法性（Dharmata，宇宙的真理）合為一體。 法性以至高無上為本體，至高無上就歸於不變，所以生滅不能改變它的常住。生滅不能改變它的常住，所以它的常住是不動的。非樂不能減少它的快樂，所以它的快樂是無窮的。 或者說，『我』產生於錯誤的想像，『非我』產生於因緣假合。因緣假合存在於名相之中，所以『至我』超越名相而並非不存在。超越名相而並非不存在，所以能夠安住于自在的聖位。而『非我』不能改變，『非凈』產生於虛妄，『凈』所以是真正的清凈，如同水鏡映照萬法。水鏡映照萬法，所以『非凈』不能改變。 因此，這部經詳細地闡述常、樂、我、凈（Nitya, Sukha, Atman, Subha，佛的四種德性）作為宗義的根本，開闢探究玄妙的道理作為涅槃（Nirvana，寂滅）的根本作用，能夠闡明未曾聽聞的秘密寶藏，開啟靈性的管道以通達照耀，拯救四重（四種顛倒）的癰疽，拔除無間（無間地獄）的贅疣。闡明秘密寶藏就能夠暢通眾生的情識，審視微妙的『我』存在於自身；開啟靈性的管道就能夠領悟玄妙的光芒潛藏，映照神珠存在於身體之中。然而，四重和無間誹謗方等經典，這正是眾生疾病的根源，是創傷中最嚴重的。所以大
【English Translation】 English version Preface to the Mahāparinirvāṇa Sūtra Composed by Śramaṇa Daolang of the Later Qin Dynasty The Mahāparinirvāṇa Sūtra is, in essence, the profound hall of the Dharmakaya (the Dharma body, the true body of the Buddha), the true appellation of Samyak-sambuddha (perfect enlightenment), the deepest mirror of all scriptures, and the ultimate destination of all streams. Its essence is that it subtly exists beyond the realm of tangible things, flows within the infinite, operates in accordance with natural laws, and acts by observing opportunities. Operating in accordance with natural laws, it is like riding on the light of emptiness to govern all things, using words and metaphors to convey teachings; acting by observing opportunities, it responds to myriad forms by manifesting images, and establishes doctrines based on the emotions of sentient beings. When it reaches its peak, its form fills the ten directions while its mind does not change, its teachings spread throughout the world while its emotions are not attached to itself; it mingles with the smallest dust and ants without appearing lowly, covers all sages without appearing arrogant; its merits benefit all things without being self-reliant, its light surpasses ten thousand suns without claiming credit; it is completely equal in measure to the great void, and merges completely with Dharmata (the nature of reality, the truth of the universe). Dharmata takes the supreme as its essence, and the supreme returns to immutability, so birth and death cannot alter its permanence. Birth and death cannot alter its permanence, so its permanence is unmoving. Non-joy cannot diminish its joy, so its joy is infinite. Or it can be said that the 『self』 arises from erroneous imagination, and the 『non-self』 arises from conditioned aggregation. Conditioned aggregation exists in names and forms, so the 『true self』 transcends names and forms but is not non-existent. Transcending names and forms but not being non-existent, it is able to abide in the free and sacred position. And the 『non-self』 cannot change, 『non-purity』 arises from illusion, 『purity』 is therefore true purity, like a water mirror reflecting all dharmas. A water mirror reflects all dharmas, so 『non-purity』 cannot change it. Therefore, this sutra elaborates in detail on the concepts of Nitya, Sukha, Atman, and Subha (permanence, bliss, self, and purity, the four virtues of the Buddha) as the foundation of its doctrine, and opens up the exploration of profound principles as the fundamental function of Nirvana (extinction). It is able to reveal the secret treasures that have not been heard, open the channels of spirituality to achieve illumination, save the carbuncles of the four inversions, and remove the tumors of Avici (the hell of incessant suffering). Revealing the secret treasures enables the emotions of sentient beings to flow freely, and allows them to examine the subtle 『self』 that exists within; opening the channels of spirituality enables them to realize the hidden profound light, and reflects the divine pearl that exists within the body. However, the four inversions and Avici slander the Vaipulya sutras, which is the root of all diseases for sentient beings, and the most severe of wounds. Therefore, the great
涅槃以無創疣為義名，斯經以大涅槃為宗目。宗目舉則明統攝於眾妙，言約而義備；義名立則照三乘之優劣，至極之有在。然冥化無朕、妙契無言，任之沖境則理不虛運。是以此經開誠言為教本，廣眾喻以會義，建護法以涉初，睹秘藏以窮原，暢千載之固滯，散靈鷲之餘疑。
至於理微幽蟠微于微者，則諸菩薩弘郢匠之功，曠舟船之濟，請難云構，翻覆周密，由使幽涂融坦，宗歸豁然。是故誦其文而不疲，語其義而不倦，甘其味而無足，餐其音而不厭。始可謂微言興詠于真丹，高韻初唱于赤縣，梵音震響于聾俗，真容巨曜於今日。而寡聞之士，偏執之流，不量愚見，敢評大聖無涯之典，遂使是非興于諍論，譏謗生於快心。先覺不能返其迷，眾聖莫能移其志，方將沈蔽八邪之網，長淪九流之淵，不亦哀哉，不亦哀哉。
天竺沙門曇無讖者，中天竺人，婆羅門種，天懷秀拔，領鑑明邃，機辯清勝，內外兼綜，將乘運流化，先至燉煌，停止數載。大沮渠河西王者，至德潛著，建隆王業，雖形處萬機，每思弘大道，為法城塹，會開定西夏。斯經與讖自遠而至，自非至感先期，孰有若茲之遇哉！讖既達此，以玄始十年歲次大梁，十月二十三日，河西王勸請令譯，讖手執梵文，口宣秦言。其人神情既銳，而為法殷重，
【現代漢語翻譯】 現代漢語譯本：涅槃的含義是沒有創傷和瑕疵，這部經以大涅槃為宗旨。宗旨的提出，就表明它統攝一切微妙之處，言辭簡約而意義完備；意義的確定，就彰顯了三乘的優劣，以及至高境界的存在。然而，冥化的過程沒有明顯的跡象，微妙的契合無法用言語表達，任由其在空寂的境界中執行，真理也不會虛妄地運轉。因此，這部經以坦誠的言辭作為教化的根本，廣泛運用比喻來闡明義理，建立護法來引導初學者，揭示秘藏來探究本源，疏通千百年來的固執偏見，消除靈鷲山上的遺留疑惑。 至於那些深奧微妙到難以察覺的道理，則需要諸位菩薩發揮高超的工匠技藝，運用廣闊的舟船來渡化眾生，提出各種疑問，進行全面而周密的探討，從而使幽暗的道路變得平坦，最終歸於豁然開朗的境界。因此，誦讀它的文字不會感到疲倦，講述它的意義不會感到厭煩，品味它的滋味會感到甘甜而不會滿足，聆聽它的聲音不會感到厭惡。這才能說是微妙的言辭在真丹（指中國）興起，高雅的韻律在赤縣（指中國）初次唱響，梵音在聾啞的世俗中震動，真實的容貌在今天顯現出巨大的光芒。然而，那些見識淺薄的人，那些偏執己見的人，不衡量自己的愚昧，竟然敢於評論大聖無邊無際的經典，於是導致是非之爭，譏諷誹謗出於快意。先覺者無法使他們回頭，眾聖也無法改變他們的意志，他們將沉溺於八邪的羅網，長久地淪落在九流的深淵，這難道不是可悲的嗎，這難道不是可悲的嗎？ 天竺沙門曇無讖（Dharmaksema），是中天竺人，婆羅門種姓，天資聰穎，領悟力深刻，機智善辯，內外兼修，他將要乘著時運來傳播教化，首先到達燉煌，停留了數年。大沮渠（Juqu）河西王，他的至高德行潛藏於內，建立了興盛的王業，雖然身處萬機，卻常常想著弘揚大道，作為法城的屏障，恰逢開闢定西夏。這部經與曇無讖從遙遠的地方來到這裡，如果不是至誠的感應在先，怎麼會有這樣的際遇呢！曇無讖到達這裡后，在玄始十年，歲次大梁，十月二十三日，河西王勸請他翻譯此經，曇無讖手持梵文，口誦秦語。他神情敏銳，而且對佛法非常虔誠。
【English Translation】 English version: Nirvana is defined by the absence of wounds and flaws, and this scripture takes the Great Nirvana as its central theme. The establishment of the central theme indicates that it encompasses all subtleties, with concise words and complete meaning; the definition of the meaning highlights the superiority of the Three Vehicles and the existence of the ultimate state. However, the process of transformation is without obvious signs, and the subtle union cannot be expressed in words. Allowing it to operate in the realm of emptiness, the truth will not operate falsely. Therefore, this scripture takes sincere words as the basis of teaching, widely uses metaphors to clarify the meaning, establishes Dharma protectors to guide beginners, reveals the secret treasures to explore the origin, clears up the stubborn prejudices of thousands of years, and eliminates the remaining doubts on Vulture Peak. As for those profound and subtle principles that are difficult to perceive, it requires all Bodhisattvas to exert the skills of great craftsmen, use vast ships to ferry sentient beings, raise various questions, and conduct comprehensive and thorough discussions, thereby making the dark path smooth and ultimately leading to a state of enlightenment. Therefore, reciting its words will not feel tired, explaining its meaning will not feel bored, tasting its flavor will feel sweet and not be satisfied, and listening to its sound will not feel disgusted. Only then can it be said that subtle words are rising in Zhen Dan (referring to China), elegant rhymes are first sung in Chixian (referring to China), the Brahma sound is shaking in the deaf and dumb world, and the true appearance is showing great light today. However, those with shallow knowledge, those who are biased, without measuring their own ignorance, dare to comment on the boundless scriptures of the great sage, thus leading to disputes over right and wrong, and ridicule and slander arising from pleasure. The enlightened cannot make them turn back, and the saints cannot change their will. They will sink into the net of the eight evils and be trapped in the abyss of the nine streams for a long time. Isn't this sad, isn't this sad? The Indian monk Dharmaksema, a native of Central India, of the Brahmin caste, was naturally intelligent, with profound understanding, quick wit, and mastery of both internal and external knowledge. He was about to take advantage of the times to spread the teachings, first arriving at Dunhuang, where he stayed for several years. The great Juqu King of Hexi, whose supreme virtue was hidden within, established a prosperous kingdom. Although he was occupied with myriad affairs, he often thought of promoting the great path, as a barrier for the Dharma city, and it happened to coincide with the opening of Dingxi Xia. This scripture and Dharmaksema came from afar. If it were not for the sincere response in advance, how could there have been such an encounter! After Dharmaksema arrived here, in the tenth year of Xuan Shi, the year of Da Liang, on the twenty-third day of the tenth month, the King of Hexi urged him to translate this scripture. Dharmaksema held the Sanskrit text in his hand and recited the Qin language. His spirit was sharp, and he was very devoted to the Dharma.
臨譯敬慎，殆無遺隱，搜研本正，務存經旨，唯恨梵本分離殘缺未備耳。
余以庸淺，豫遭斯運，夙夜感戢，欣遇良深；聊試標位，敘其宗格，豈謂必然窺其宏要者哉。
大般涅槃經卷第一
北涼天竺三藏曇無讖譯
壽命品第一
如是我聞：
一時佛在拘尸那國力士生地阿利羅跋提河邊娑羅雙樹間。爾時世尊與大比丘八十億百千人俱，前後圍繞。二月十五日臨涅槃時，以佛神力出大音聲，其聲遍滿乃至有頂，隨其類音普告眾生：「今日如來、應、正遍知，憐愍眾生，覆護眾生，等視眾生如羅睺羅，為作歸依屋舍室宅。大覺世尊將欲涅槃，一切眾生若有所疑，今悉可問，為最後問。」
爾時世尊于晨朝時，從其面門放種種光，其明雜色，青、黃、赤、白、頗梨、馬瑙，光遍照此三千大千佛之世界，乃至十方亦復如是。其中所有六趣眾生遇斯光者，罪垢煩惱一切消除。
是諸眾生見聞是已，心大憂愁，同時舉聲悲啼號哭：「嗚呼慈父，痛哉苦哉。」舉手拍頭捶胸叫喚，其中或有身體戰慄、涕泣、哽咽。
爾時大地諸山大海，皆悉震動，時諸眾生共相謂言：「且各裁抑，莫大愁苦。當疾往詣拘尸那城力士生處，至如來所，頭面禮敬，勸請如來莫般涅槃，住世一劫若
【現代漢語翻譯】 現代漢語譯本：
翻譯時我懷著敬畏之心，力求不遺漏任何隱晦之處，深入研究原本，務求符合佛經的宗旨。只可惜梵文字分離殘缺，未能完備。
我才疏學淺，卻有幸參與此項翻譯工作，日夜感到惶恐，同時也深感榮幸。我嘗試著標明經文的段落，敘述其宗派和格式，但豈敢說必然能窺探到其宏大的要義呢？
《大般涅槃經》卷第一
北涼天竺三藏曇無讖譯
壽命品第一
如是我聞：
一時，佛在拘尸那國（Kushinagar）力士生地阿利羅跋提河（Ajitavati River）邊的娑羅雙樹（Sal trees）之間。當時，世尊與八十億百千大比丘（bhikshu）在一起，前後圍繞。二月十五日，臨近涅槃（Nirvana）之時，佛以神通力發出巨大的聲音，其聲遍滿乃至有頂天（Akanistha），隨著各種不同的聲音普遍告知眾生：『今日如來（Tathagata）、應（Arhat）、正遍知（Samyaksambuddha），憐憫眾生，覆護眾生，平等看待眾生如同羅睺羅（Rahula），為眾生作歸依、屋舍、室宅。大覺世尊將要涅槃，一切眾生若有任何疑問，現在都可以提問，這是最後一次提問。』
當時，世尊在早晨時，從面門放出種種光芒，其光芒顏色各異，有青色、黃色、紅色、白色、頗梨色（crystal）、馬瑙色（agate），光芒遍照此三千大千佛之世界，乃至十方世界也是如此。其中所有六道眾生（six realms of existence）遇到這光芒的，罪垢煩惱全部消除。
這些眾生見聞此事後，心中非常憂愁，同時舉聲悲啼號哭：『嗚呼慈父，痛哉苦哉！』他們舉手拍頭，捶胸叫喚，其中有些人身體戰慄、涕泣、哽咽。
當時，大地、諸山、大海都震動起來，這時眾生互相說道：『大家先克制一下，不要過於悲傷。應當趕快前往拘尸那城力士生處，到如來那裡，頭面禮敬，勸請如來不要般涅槃，住世一劫或者』 English version:
I have translated with reverence, striving to leave out no hidden meaning, researching the original text, and aiming to preserve the essence of the sutra. It is only regrettable that the Sanskrit text is fragmented and incomplete.
I, with my shallow knowledge, have been fortunate to participate in this translation work. I feel apprehensive day and night, yet also deeply honored. I have attempted to mark the sections of the text and describe its school and style, but how can I claim to have fully grasped its profound essence?
The Mahāparinirvāṇa Sūtra, Volume 1
Translated by Tripiṭaka Master Dharmakṣema of Northern Liang
Chapter 1: On Longevity
Thus have I heard:
At one time, the Buddha was in the land of Kushinagar, at the place of the strongmen's birth, between the twin Sal trees by the Ajitavati River. At that time, the World-Honored One was with eighty billion hundred thousand great bhikshus, surrounded by them. On the fifteenth day of the second month, as he was about to enter Nirvana, the Buddha, through his divine power, emitted a great sound that filled all the way to the Akanistha heaven. With various sounds, he universally proclaimed to all beings: 'Today, the Tathagata, Arhat, Samyaksambuddha, has compassion for all beings, protects all beings, regards all beings equally as Rahula, and serves as their refuge, shelter, and dwelling. The Greatly Awakened World-Honored One is about to enter Nirvana. If any beings have any doubts, they may ask now, for this is the last opportunity to ask.'
At that time, in the early morning, the World-Honored One emitted various kinds of light from his face. The light was of various colors: blue, yellow, red, white, crystal, and agate. The light illuminated the three thousand great thousand Buddha-worlds, and even the ten directions were also illuminated. All beings in the six realms of existence who encountered this light had their sins, defilements, and afflictions completely eliminated.
Upon seeing and hearing this, these beings were greatly saddened. They simultaneously cried out in grief: 'Alas, compassionate father, how painful, how bitter!' They raised their hands, beat their heads, and pounded their chests, crying out. Some of them trembled, wept, and choked with sobs.
At that time, the earth, mountains, and oceans all shook. Then, the beings said to each other: 'Let us restrain ourselves and not be so sorrowful. We should quickly go to the place of the strongmen's birth in Kushinagar, to the place of the Tathagata, bow our heads in reverence, and implore the Tathagata not to enter Nirvana, but to remain in the world for a kalpa or'
【English Translation】 I have translated with reverence, striving to leave out no hidden meaning, researching the original text, and aiming to preserve the essence of the sutra. It is only regrettable that the Sanskrit text is fragmented and incomplete. I, with my shallow knowledge, have been fortunate to participate in this translation work. I feel apprehensive day and night, yet also deeply honored. I have attempted to mark the sections of the text and describe its school and style, but how can I claim to have fully grasped its profound essence? The Mahāparinirvāṇa Sūtra, Volume 1 Translated by Tripiṭaka Master Dharmakṣema of Northern Liang Chapter 1: On Longevity Thus have I heard: At one time, the Buddha was in the land of Kushinagar, at the place of the strongmen's birth, between the twin Sal trees by the Ajitavati River. At that time, the World-Honored One was with eighty billion hundred thousand great bhikshus, surrounded by them. On the fifteenth day of the second month, as he was about to enter Nirvana, the Buddha, through his divine power, emitted a great sound that filled all the way to the Akanistha heaven. With various sounds, he universally proclaimed to all beings: 'Today, the Tathagata, Arhat, Samyaksambuddha, has compassion for all beings, protects all beings, regards all beings equally as Rahula, and serves as their refuge, shelter, and dwelling. The Greatly Awakened World-Honored One is about to enter Nirvana. If any beings have any doubts, they may ask now, for this is the last opportunity to ask.' At that time, in the early morning, the World-Honored One emitted various kinds of light from his face. The light was of various colors: blue, yellow, red, white, crystal, and agate. The light illuminated the three thousand great thousand Buddha-worlds, and even the ten directions were also illuminated. All beings in the six realms of existence who encountered this light had their sins, defilements, and afflictions completely eliminated. Upon seeing and hearing this, these beings were greatly saddened. They simultaneously cried out in grief: 'Alas, compassionate father, how painful, how bitter!' They raised their hands, beat their heads, and pounded their chests, crying out. Some of them trembled, wept, and choked with sobs. At that time, the earth, mountains, and oceans all shook. Then, the beings said to each other: 'Let us restrain ourselves and not be so sorrowful. We should quickly go to the place of the strongmen's birth in Kushinagar, to the place of the Tathagata, bow our heads in reverence, and implore the Tathagata not to enter Nirvana, but to remain in the world for a kalpa or'
減一劫。」互相執手復作是言：「世間空虛，眾生福盡，不善諸業，增長出世。仁等今當速往速往，如來不久必入涅槃。」復作是言：「世間空虛，世間空虛，我等從今無有救護，無所宗仰，貧窮孤露。一旦遠離無上世尊，設有疑惑當復問誰？」
時有無量諸大弟子，尊者摩訶迦旃延、尊者薄俱羅、尊者優波難陀，如是等諸大比丘，遇佛光者，其身戰掉，乃至大動不能自持，心濁迷悶，發聲大喚，生如是等種種苦惱。
爾時復有八十百千諸比丘等，皆阿羅漢，心得自在，所作已辦，離諸煩惱，調伏諸根，如大龍王有大威德，成就空慧，逮得己利，如栴檀林栴檀圍繞，如師子王師子圍繞，成就如是無量功德，一切皆是佛之真子。于其晨朝，日始初出，離常住處，嚼楊枝時，遇佛光明，並相謂言：「仁等，速疾漱口澡手。」作是言已，舉身毛豎，遍體血現如波羅奢花，涕泣盈目生大苦惱。為欲利益安樂眾生，成就大乘第一空行，顯發如來方便密教，為不斷絕種種說法，為諸眾生調伏因緣故，疾至佛所稽首佛足，繞百千匝，合掌恭敬，卻坐一面。
爾時復有拘陀羅女、善賢比丘尼、優波難陀比丘尼、海意比丘尼，與六十億比丘尼等，一切亦是大阿羅漢，諸漏已盡，心得自在，所作已辦，離諸煩惱，調伏諸
【現代漢語翻譯】 現代漢語譯本：『減少一劫。』他們互相執手，又這樣說道：『世間空虛，眾生福報已盡，不善的各種行為增長，將要出現於世。諸位仁者，現在應當趕快前往，如來不久必定進入涅槃。』又這樣說道：『世間空虛，世間空虛，我們從今以後沒有救護，沒有依靠，貧窮孤苦。一旦遠離無上世尊，即使有疑惑，又該問誰呢？』 當時有無數的大弟子，尊者摩訶迦旃延（Mahākātyāyana，佛陀十大弟子之一，以論議第一著稱）、尊者薄俱羅（Bakkula，佛陀弟子，以長壽著稱）、尊者優波難陀（Upananda，佛陀弟子），像這樣的各位大比丘，遇到佛光，身體戰慄，甚至劇烈顫抖不能自持，心緒渾濁迷亂，發出大聲呼喊，產生像這樣的種種苦惱。 那時又有八十百千位比丘等，都是阿羅漢，內心獲得自在，該做的已經做完，脫離了各種煩惱，調伏了諸根，如同大龍王具有大威德，成就了空慧，獲得了自身的利益，如同旃檀林被旃檀圍繞，如同獅子王被獅子圍繞，成就了像這樣無量的功德，一切都是佛的真子。在早晨，太陽剛剛升起的時候，離開常住的地方，在嚼楊枝的時候，遇到佛的光明，互相說道：『諸位仁者，趕快漱口洗手。』說完這話，全身汗毛豎立，全身血色顯現如同波羅奢花，眼淚盈眶，產生巨大的苦惱。爲了利益安樂眾生，成就大乘第一空行，顯發如來的方便秘密教法，爲了不斷絕各種說法，爲了諸眾生調伏的因緣，迅速來到佛的住所，頂禮佛足，繞佛百千圈，合掌恭敬，退坐在一旁。 當時又有拘陀羅女（Kudrarā，佛陀時期的女弟子）、善賢比丘尼（Bhadda Kundalakesa，佛陀時期的比丘尼）、優波難陀比丘尼（Upananda，佛陀時期的比丘尼）、海意比丘尼（Samudradatta，佛陀時期的比丘尼），與六十億比丘尼等，一切也都是大阿羅漢，各種煩惱已經斷盡，內心獲得自在，該做的已經做完，脫離了各種煩惱，調伏了諸根。
【English Translation】 English version: 'Reducing one kalpa.' They clasped each other's hands and said again, 'The world is empty, the blessings of sentient beings are exhausted, and various unwholesome deeds are increasing, about to appear in the world. You virtuous ones, now you should go quickly, the Tathagata will soon enter Nirvana.' They said again, 'The world is empty, the world is empty, from now on we have no protection, no reliance, we are poor and lonely. Once we are separated from the Supreme World Honored One, even if we have doubts, who shall we ask?' At that time, there were countless great disciples, Venerable Mahākātyāyana (one of the ten great disciples of the Buddha, known for his skill in debate), Venerable Bakkula (a disciple of the Buddha, known for his longevity), Venerable Upananda (a disciple of the Buddha), and other great Bhikkhus like them. When they encountered the Buddha's light, their bodies trembled, even shaking violently uncontrollably, their minds were turbid and confused, they cried out loudly, and experienced various kinds of suffering. At that time, there were also eighty hundred thousand Bhikkhus, all of whom were Arhats, their minds were free, what needed to be done was done, they were free from all afflictions, they had tamed their senses, like great dragon kings with great power and virtue, they had achieved the wisdom of emptiness, and had obtained their own benefit, like a sandalwood forest surrounded by sandalwood, like a lion king surrounded by lions, they had achieved such immeasurable merits, all of them were true sons of the Buddha. In the morning, when the sun was just rising, they left their usual places, and while chewing on toothpicks, they encountered the Buddha's light, and said to each other, 'Virtuous ones, quickly rinse your mouths and wash your hands.' After saying this, the hair on their bodies stood on end, the blood in their bodies appeared like the color of palasha flowers, their eyes filled with tears, and they experienced great suffering. For the sake of benefiting and bringing peace to sentient beings, achieving the first emptiness practice of the Mahayana, revealing the Tathagata's expedient secret teachings, for the sake of not cutting off various teachings, and for the sake of the conditions for taming sentient beings, they quickly went to the Buddha's place, bowed at the Buddha's feet, circled the Buddha hundreds of thousands of times, joined their palms in reverence, and sat down to one side. At that time, there were also Kudrarā (a female disciple of the Buddha), Bhadda Kundalakesa (a Bhikkhuni of the Buddha's time), Upananda Bhikkhuni (a Bhikkhuni of the Buddha's time), Samudradatta Bhikkhuni (a Bhikkhuni of the Buddha's time), and sixty billion Bhikkhunis, all of whom were also great Arhats, their various afflictions had been exhausted, their minds were free, what needed to be done was done, they were free from all afflictions, and they had tamed their senses.
根，猶如大龍有大威德，成就空慧。亦于晨朝，日初出時，舉身毛豎，遍體血現如波羅奢花，涕泣盈目生大苦惱。亦欲利益安樂眾生，成就大乘第一空行，顯發如來方便密教，為不斷絕種種說法，為諸眾生調伏因緣故，疾至佛所稽首佛足，繞百千匝，合掌恭敬，卻坐一面。
于比丘尼眾中復有諸比丘尼，皆是菩薩，人中之龍，位階十地安住不動，為化眾生現受女身，而常修集四無量心，得自在力，能化作佛。
爾時復有一恒河沙菩薩摩訶薩，人中之龍，位階十地安住不動，方便現身。其名曰：海德菩薩、無盡意菩薩，如是等菩薩摩訶薩而為上首。其心皆悉敬重大乘，安住大乘，深解大乘，愛樂大乘，守護大乘，善能隨順一切世間，作是誓言：「諸未度者，當令得度。」已於過世無數劫中，修持凈戒，善持所行，解未解者，紹三寶種使不斷絕，于未來世當轉法輪，以大莊嚴而自莊嚴，成就如是無量功德，等觀眾生如視一子。亦于晨朝，日初出時遇佛光明，舉身毛豎，遍體血現如波羅奢花，涕泣盈目生大苦惱。亦為利益安樂眾生，成就大乘第一空行，顯發如來方便密教，為不斷絕種種說法，為諸眾生調伏因緣故，疾至佛所稽首佛足，繞百千匝，合掌恭敬，卻坐一面。
爾時復有二恒河沙諸優婆塞，受持
【現代漢語翻譯】 現代漢語譯本 根（指修行者），猶如大龍一般具有強大的威德，成就了空性的智慧。他們也在早晨，當太陽初升時，全身的毛髮豎立，全身的血液顯現如同波羅奢花（一種紅色花）一般，眼淚盈眶，產生巨大的苦惱。他們也爲了利益和安樂眾生，成就大乘的第一空行，顯發如來的方便密教，爲了不間斷地宣說各種佛法，爲了調伏眾生的因緣，迅速來到佛陀面前，頂禮佛足，繞佛百千圈，合掌恭敬，然後退坐在一旁。 在比丘尼眾中，還有一些比丘尼，她們都是菩薩，是人中的龍，位階十地，安住不動。她們爲了教化眾生而示現女身，但常常修習四無量心，獲得自在的力量，能夠化現成佛。 那時，又有一恒河沙數（數量極多）的菩薩摩訶薩，是人中的龍，位階十地，安住不動，爲了方便教化而示現各種身形。他們的名字是：海德菩薩、無盡意菩薩等等，這些菩薩摩訶薩為首。他們的心都非常敬重大乘佛法，安住于大乘，深刻理解大乘，喜愛大乘，守護大乘，善於隨順一切世間，發誓說：『那些尚未得度的眾生，我將使他們得到解脫。』他們已經在過去無數劫中，修持清凈的戒律，善於保持自己的行為，開解那些尚未開解的人，延續三寶的種子使之不斷絕，在未來世將轉動法輪，以大莊嚴來莊嚴自己，成就如此無量的功德，平等看待眾生如同看待自己的孩子。他們也在早晨，當太陽初升時，遇到佛陀的光明，全身的毛髮豎立，全身的血液顯現如同波羅奢花一般，眼淚盈眶，產生巨大的苦惱。他們也爲了利益和安樂眾生，成就大乘的第一空行，顯發如來的方便密教，爲了不間斷地宣說各種佛法，爲了調伏眾生的因緣，迅速來到佛陀面前，頂禮佛足，繞佛百千圈，合掌恭敬，然後退坐在一旁。 那時，又有二恒河沙數的優婆塞（在家男居士），受持
【English Translation】 English version Roots (referring to practitioners), like great dragons, possess great power and virtue, achieving the wisdom of emptiness. Also, in the early morning, when the sun first rises, their body hair stands on end, their entire body shows blood as if it were a palasha flower (a red flower), tears fill their eyes, and they experience great distress. They also desire to benefit and bring happiness to sentient beings, achieve the first emptiness practice of the Mahayana, reveal the expedient secret teachings of the Tathagata, to continuously expound various teachings, and for the sake of subduing the causes and conditions of sentient beings, they quickly go to the Buddha, bow at his feet, circumambulate him hundreds of thousands of times, join their palms in reverence, and then sit to one side. Among the Bhikkhunis (female monastics), there are also some Bhikkhunis who are all Bodhisattvas, dragons among humans, who have reached the tenth stage and abide without moving. They manifest as women to transform sentient beings, but they constantly cultivate the four immeasurable minds, obtain the power of freedom, and are able to transform into Buddhas. At that time, there were also as many Bodhisattva Mahasattvas as the sands of the Ganges River (an extremely large number), dragons among humans, who have reached the tenth stage and abide without moving, manifesting various forms for the sake of expedient teaching. Their names are: Bodhisattva Haide, Bodhisattva Inexhaustible Intent, and so on, with these Bodhisattva Mahasattvas as their leaders. Their minds all deeply respect the Mahayana Dharma, abide in the Mahayana, deeply understand the Mahayana, love the Mahayana, protect the Mahayana, are skilled in conforming to all the world, and make the vow: 'Those sentient beings who have not yet been liberated, I will cause them to be liberated.' They have already, in countless past kalpas, cultivated pure precepts, skillfully maintained their conduct, enlightened those who have not yet been enlightened, continued the lineage of the Three Jewels so that it does not become extinct, and in the future will turn the Dharma wheel, adorn themselves with great adornments, achieve such immeasurable merits, and regard all sentient beings as if they were their own children. Also, in the early morning, when the sun first rises, they encounter the light of the Buddha, their body hair stands on end, their entire body shows blood as if it were a palasha flower, tears fill their eyes, and they experience great distress. They also desire to benefit and bring happiness to sentient beings, achieve the first emptiness practice of the Mahayana, reveal the expedient secret teachings of the Tathagata, to continuously expound various teachings, and for the sake of subduing the causes and conditions of sentient beings, they quickly go to the Buddha, bow at his feet, circumambulate him hundreds of thousands of times, join their palms in reverence, and then sit to one side. At that time, there were also two times as many Upasakas (male lay practitioners) as the sands of the Ganges River, who uphold
五戒，威儀具足，其名曰：威德無垢稱王優婆塞、善德優婆塞等而為上首，深樂觀察諸對治門，所謂苦樂、常無常、凈不凈、我無我、實不實、歸依非歸依、眾生非眾生、恒非恒、安非安、為無為、斷不斷、涅槃非涅槃、增上非增上，常樂觀察如是等法對治之門，亦欲樂聞無上大乘，如所聞已，能為他說。善持凈戒，渴仰大乘，既自充足，復能充足余渴仰者。善能攝取無上智慧，愛樂大乘，守護大乘。善能隨順一切世間，度未度者，解未解者。紹三寶種使不斷絕，于未來世當轉法輪，以大莊嚴而自莊嚴，心常深味清凈戒行，悉能成就如是功德，于諸眾生生大悲心，平等無二如視一子。亦于晨朝日初出時，為欲阇毗如來身故，人人各取香木萬束、栴檀沉水、牛頭栴檀、天木香等，是一一木，文理及附，皆有七寶微妙光明，譬如種種雜彩畫飾，以佛力故有是妙色，青黃赤白，為諸眾生之所樂見。諸木皆以種種香涂，鬱金沉水及膠香等，散以諸花而為莊嚴，優缽羅花、拘物頭花、波頭摩花、分陀利花。諸香木上懸五色幡，柔軟微妙猶如天衣，憍奢耶衣芻摩繒彩。是諸香木載以寶車，是諸寶車出種種光，青黃赤白。轅𨍮皆以七寶廁填，是一一車駕以四馬，是一一馬駿疾如風。一一車前豎立五十七寶妙幢，真金羅網彌覆其上，一
{ "translations": [ "現代漢語譯本：持守五戒，威儀具足，他們的名字是：威德無垢稱王優婆塞（具有威德、沒有瑕疵、被稱為王的在家男居士）、善德優婆塞（具有善德的在家男居士）等為首，他們深深地喜愛觀察各種對治法門，也就是苦與樂、常與無常、凈與不凈、我與無我、真實與不真實、皈依與非皈依、眾生與非眾生、恒常與非恒常、安穩與不安穩、有為與無為、斷與不斷、涅槃與非涅槃、增上與非增上。他們常常喜歡觀察這些對治法門，也喜歡聽聞無上大乘佛法，聽聞之後，能夠為他人宣說。他們善於持守清凈的戒律，渴望大乘佛法，自己已經充足，還能使其他渴望的人也得到滿足。他們善於攝取無上智慧，喜愛大乘佛法，守護大乘佛法。他們善於隨順一切世間，度化那些尚未被度化的人，開解那些尚未被開解的人。他們延續三寶的種子，使之不至於斷絕，在未來世將轉動法輪，以大莊嚴來莊嚴自己，內心常常深刻地體會清凈的戒行，能夠成就這樣的功德，對於一切眾生生起大悲心，平等無二，如同看待自己的獨生子。在早晨太陽初升的時候，爲了荼毗（火化）如來的遺體，每個人都各自取來香木一萬束，包括栴檀（一種香木）、沉水（一種香料）、牛頭栴檀（一種香木）、天木香（一種香料）等。每一根木頭，紋理和附著物，都具有七寶微妙的光明，如同各種雜彩的繪畫裝飾，因為佛陀的力量而有這樣的美妙色彩，青色、黃色、紅色、白色，是眾生所喜愛的。這些木頭都塗上各種香料，包括鬱金（一種香料）、沉水（一種香料）和膠香等，散上各種鮮花來裝飾，包括優缽羅花（藍色蓮花）、拘物頭花（紅色蓮花）、波頭摩花（粉色蓮花）、分陀利花（白色蓮花）。在這些香木上懸掛著五色幡，柔軟微妙，如同天衣，包括憍奢耶衣（絲綢）、芻摩繒彩（絲織品）。這些香木被裝載在寶車上，這些寶車發出各種光芒，青色、黃色、紅色、白色。車轅和車軸都用七寶裝飾，每一輛車都駕著四匹馬，每一匹馬都像風一樣快速。每一輛車前都豎立著五十七寶妙幢，用真金羅網覆蓋在上面，一", "現代漢語譯本：一寶幢上懸掛著七寶鈴，發出微妙的聲音，悅耳動聽。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲、瑪瑙、珊瑚、琥珀、金剛等。這些寶車都裝飾著各種寶物，包括真珠、瓔珞、金鎖、銀鎖、琉璃、硨磲
一寶車復有五十微妙寶蓋，一一車上垂諸花鬘，優缽羅花、拘物頭花、波頭摩花、分陀利花，其花純以真金為葉，金剛為臺。是花臺中多有黑蜂，游集其中歡娛受樂，又出妙音，所謂無常、苦、空、無我，是音聲中，復說菩薩本所行道。復有種種歌舞伎樂、箏笛、箜篌、簫瑟、鼓吹，是樂音中復出是言：「苦哉，苦哉，世間空虛。」一一車前，有優婆塞擎四寶案，是諸案上有種種花，優缽羅花、拘物頭花、波頭摩花、分陀利花，鬱金諸香及余薰香，微妙第一。
諸優婆塞為佛及僧，辦諸食具，種種備足，皆是栴檀沉水香薪，八功德水之所成熟，其食甘美有六種味：一苦、二醋、三甘、四辛、五咸、六淡。復有三德：一者輕軟、二者凈潔、三者如法，作如是等種種莊嚴。至力士生處娑羅雙樹間，復以金沙遍佈其地，以加陵伽衣、欽婆羅衣及繒綵衣而覆沙上，周匝遍滿十二由旬。為佛及僧敷置七寶師子之座，其座高大如須彌山，是諸座上皆有寶帳，垂諸瓔珞。諸娑羅樹，悉懸種種微妙幡蓋，種種好香以涂樹身，種種名花以散樹間。諸優婆塞各作是念：「一切眾生若有所乏，須食與食、須飲與飲、須頭與頭、須目與目，隨諸眾生所須之物，皆悉給與。」作是施時，離欲瞋恚、穢濁毒心，無餘思惟求世福樂，唯期無上清
【現代漢語翻譯】 現代漢語譯本：一輛寶車上又有五十個精美的寶蓋，每一輛車上都垂掛著花鬘，有優缽羅花（青蓮花）、拘物頭花（紅蓮花）、波頭摩花（白蓮花）、分陀利花（白蓮花），這些花的花瓣純粹用真金製成，花蕊用金剛石製成。花蕊中有很多黑色的蜜蜂，它們聚集在其中歡快地享受快樂，還發出美妙的聲音，那就是無常、苦、空、無我。在這些聲音中，又講述著菩薩原本所修行的道路。還有各種各樣的歌舞伎樂，如箏、笛、箜篌、簫、瑟、鼓、吹等，這些音樂聲中又發出這樣的聲音：『苦啊，苦啊，世間是空虛的。』每一輛車前，都有優婆塞（在家男居士）舉著四寶案，這些案上有各種各樣的花，如優缽羅花、拘物頭花、波頭摩花、分陀利花，還有鬱金等各種香料，非常美妙。 這些優婆塞為佛和僧眾準備各種食物，各種器具都準備齊全，都是用栴檀、沉水香木柴，以及八功德水烹製而成，食物甘美，有六種味道：一苦、二醋、三甘、四辛、五咸、六淡。還有三種功德：一是輕軟、二是潔凈、三是如法。他們做了這樣種種的莊嚴佈置。到達力士出生的地方娑羅雙樹之間，又用金沙鋪滿地面，用加陵伽衣、欽婆羅衣以及絲綢綵衣覆蓋在沙子上，周圍遍佈十二由旬。為佛和僧眾鋪設七寶獅子座，這些座位高大如須彌山，座位上都有寶帳，垂掛著瓔珞。娑羅樹上都懸掛著各種精美的幡蓋，用各種好香塗抹樹身，各種名花散落在樹間。優婆塞們各自想著：『一切眾生如果有所缺乏，需要食物就給食物，需要飲水就給飲水，需要頭就給頭，需要眼睛就給眼睛，隨眾生所需，都給予他們。』在做這些佈施時，他們遠離慾望、嗔恚、污穢的毒心，沒有其他思慮，不求世間的福樂，只求無上的清凈。
【English Translation】 English version: Moreover, there were fifty exquisite jeweled canopies on one jeweled chariot, and on each chariot hung garlands of flowers, including Utpala flowers (blue lotuses), Kumuda flowers (red lotuses), Padma flowers (white lotuses), and Pundarika flowers (white lotuses). The petals of these flowers were made purely of real gold, and the stamens were made of diamonds. In the stamens of the flowers, there were many black bees, gathering there, joyfully enjoying themselves, and also emitting wonderful sounds, namely, impermanence, suffering, emptiness, and non-self. Within these sounds, the path originally practiced by the Bodhisattvas was also described. There were also various kinds of singing, dancing, and musical performances, such as zithers, flutes, harps, panpipes, se, drums, and trumpets. From these musical sounds, the following words were also emitted: 'Suffering, suffering, the world is empty.' In front of each chariot, there were Upasakas (lay male devotees) holding four-jeweled trays, and on these trays were various kinds of flowers, such as Utpala flowers, Kumuda flowers, Padma flowers, and Pundarika flowers, as well as turmeric and other fragrances, which were exquisitely wonderful. These Upasakas prepared various foods for the Buddha and the Sangha, with all kinds of utensils fully prepared. They were all cooked with sandalwood and agarwood firewood, and with the water of the eight merits. The food was delicious, with six flavors: one bitter, two sour, three sweet, four spicy, five salty, and six bland. There were also three virtues: one, lightness and softness; two, cleanliness; and three, accordance with the Dharma. They made such various adornments. Upon reaching the place where the mighty one was born, between the twin Sala trees, they spread gold sand all over the ground, and covered the sand with Kalinga cloth, Kimpala cloth, and silk colored cloth, extending twelve yojanas all around. They set up seven-jeweled lion thrones for the Buddha and the Sangha, and these thrones were as tall as Mount Sumeru. On these thrones were jeweled canopies, hanging with necklaces. On the Sala trees, various exquisite banners and canopies were hung, the tree trunks were smeared with various good fragrances, and various famous flowers were scattered among the trees. The Upasakas each thought: 'If all sentient beings lack anything, if they need food, give them food; if they need drink, give them drink; if they need a head, give them a head; if they need eyes, give them eyes. Whatever sentient beings need, give it to them.' While making these offerings, they were free from desire, anger, and defiled poisonous thoughts. They had no other thoughts, not seeking worldly happiness, but only seeking supreme purity.
凈菩提。
是優婆塞等，皆已安住于菩薩道，復作是念：「如來今者受我食已，當入涅槃。」作是念已，身毛皆豎，遍體血現如波羅奢花，涕泣盈目生大苦惱，各各赍持供養之具，載以寶車、香木、幢幡、寶蓋、飲食，疾至佛所稽首佛足，以其所持供養之具，供養如來，繞百千匝，舉聲號泣，哀動天地，捶胸大叫，淚下如雨，復相謂言：「苦哉，仁者！世間空虛，世間空虛。」便自舉身，投如來前，而白佛言：「唯愿如來，哀受我等最後供養。」世尊知時默然不受。如是三請，悉皆不許。諸優婆塞不果所愿，心懷悲惱，默然而住。猶如慈父唯有一子，卒病喪亡，送其屍骸置於冢間，歸還悵悢，愁憂苦惱。諸優婆塞憂愁苦惱亦復如是，以諸供具安置一處，卻在一面，默然而坐。
爾時復有三恒河沙諸優婆夷，受持五戒，威儀具足。其名曰：壽德優婆夷、德鬘優婆夷、毗舍佉優婆夷等八萬四千，而為上首。悉能堪任護持正法，為度無量百千眾生故，現女身呵責家法。自觀己身如四毒蛇，是身常為無量諸蟲之所唼食，是身臭穢、貪慾、獄縛，是身可惡猶如死狗，是身不凈九孔常流。是身如城，血肉筋骨皮裹其上，手足以為卻敵樓櫓，目為竅孔，頭為殿堂，心王處中，如是身城，諸佛世尊之所棄捨，凡夫愚人常所
【現代漢語翻譯】 現代漢語譯本： 清凈的菩提心啊。 這些優婆塞（在家男居士）等，都已安住于菩薩道，又這樣想：『如來（佛的稱號）現在接受了我的供養后，將要入涅槃（佛教指修行者所證悟的最高境界，即不生不滅的境界）。』這樣想后，他們全身的汗毛都豎了起來，全身的血液呈現出像波羅奢花（一種紅色花）一樣的顏色，眼淚盈滿眼眶，生起極大的苦惱，各自拿著供養的物品，用寶車、香木、幢幡、寶蓋、飲食等載著，快速來到佛陀所在的地方，向佛陀的腳稽首（佛教的一種禮拜方式），用他們所持的供養物品，供養如來，繞佛百千圈，大聲號哭，哀傷的聲音震動天地，捶打胸膛大叫，眼淚像下雨一樣，又互相說道：『苦啊，仁者！世間太虛空了，世間太虛空了。』便自己縱身，投到如來面前，對佛說：『唯愿如來，可憐接受我們最後的供養。』世尊知道時機，默然不接受。這樣請求了三次，都全部不答應。這些優婆塞沒有達成所愿，心中懷著悲傷苦惱，默默地站在那裡。就像慈愛的父親只有一個兒子，突然生病去世，把他的屍體送到墳墓間，回來后悵然若失，憂愁苦惱。這些優婆塞的憂愁苦惱也像這樣，把各種供養物品安置在一處，退到一邊，默默地坐著。 這時又有三恒河沙（數量極多）的優婆夷（在家女居士），受持五戒（佛教基本戒律），威儀具足。她們的名字是：壽德優婆夷、德鬘優婆夷、毗舍佉優婆夷等八萬四千人，以她們為首。都能堪任護持正法，爲了度化無量百千眾生，現出女身來呵責世俗的家庭生活。自己觀察自己的身體，就像四條毒蛇，這個身體常常被無數的蟲子所啃食，這個身體臭穢、貪慾、被牢獄束縛，這個身體可惡就像死狗，這個身體不乾淨，九個孔竅常常流出不凈之物。這個身體像一座城，血肉筋骨面板包裹在上面，手腳作為防禦敵人的樓櫓，眼睛作為孔竅，頭作為殿堂，心王處在中間，像這樣的身體城池，是諸佛世尊所拋棄的，凡夫愚人常常執著不放。
【English Translation】 English version: Pure Bodhi. These Upasakas (male lay devotees), having all settled in the Bodhisattva path, thought to themselves: 'The Tathagata (an epithet of the Buddha) having now received my offering, will enter Nirvana (the ultimate state of enlightenment, free from the cycle of birth and death).' Upon thinking this, the hair on their bodies stood on end, their blood appeared all over their bodies like the color of a palasha flower (a red flower), tears filled their eyes, and great distress arose. Each of them, carrying offerings, loaded them onto jeweled carts, with fragrant wood, banners, jeweled canopies, and food, and quickly went to where the Buddha was. They bowed their heads to the Buddha's feet, offered their gifts to the Tathagata, circumambulated him hundreds and thousands of times, cried out loudly, their sorrow shaking the heavens and the earth, beat their chests and wailed, tears falling like rain. They said to each other: 'Alas, good sirs! The world is so empty, the world is so empty.' Then they threw themselves before the Tathagata and said to the Buddha: 'We beseech the Tathagata, to compassionately accept our last offering.' The World Honored One, knowing the time, remained silent and did not accept. They requested three times in this way, but he did not agree. The Upasakas, not having their wish fulfilled, with sorrow and distress in their hearts, stood silently. It was like a loving father who had only one son, who suddenly fell ill and died, and after sending his corpse to the tomb, returned home, feeling lost, sorrowful, and distressed. The Upasakas' sorrow and distress were also like this. They placed all the offerings in one place, stepped aside, and sat silently. At that time, there were also three Ganges sands (an extremely large number) of Upasikas (female lay devotees), who upheld the five precepts (basic Buddhist moral guidelines), and were complete in their deportment. Their names were: Upasika Shoudé, Upasika Déman, Upasika Visakha, and eighty-four thousand others, with them as their leaders. They were all capable of protecting the Dharma, and for the sake of liberating countless hundreds and thousands of beings, they manifested in female form to rebuke the ways of worldly family life. They viewed their own bodies as four poisonous snakes, this body is constantly being eaten by countless insects, this body is foul, full of greed, and bound by prison, this body is disgusting like a dead dog, this body is impure, with nine orifices constantly flowing with impurities. This body is like a city, with flesh, muscles, bones, and skin wrapped around it, hands and feet as defensive towers, eyes as openings, the head as a palace, and the mind-king in the center. Such a body-city is abandoned by all the Buddhas and World Honored Ones, but ordinary foolish people are constantly attached to it.
味著，貪淫、瞋恚、愚癡、羅剎止住其中。是身不堅，猶如蘆葦、伊蘭、水泡、芭蕉之樹。是身無常，唸唸不住，猶如電光、暴水、幻炎，亦如畫水，隨畫隨合。是身易壞，猶如河岸臨峻大樹。是身不久當爲狐狼、鴟梟、雕鷲、烏鵲、餓狗，之所食啖。誰有智者，當樂此身？寧以牛跡盛大海水，不能具說是身無常、不凈、臭穢。寧丸大地使如棗等，漸漸轉小猶葶藶子乃至微塵，不能具說是身過患。是故當舍，如棄涕唾。以是因緣，諸優婆夷，以空、無相、無愿之法，常修其心。深樂咨受大乘經典，聞已亦能為他演說，護持本願，毀呰女身，甚可患厭，性不堅牢，心常修集如是正觀，破壞生死無際輪轉。渴仰大乘，既自充足，復能充足余渴仰者。深樂大乘，守護大乘，雖現女身，實是菩薩，善能隨順一切世間，度未度者，解未解者，紹三寶種使不斷絕，于未來世當轉法輪，以大莊嚴而自莊嚴，堅持禁戒，皆悉成就如是功德，于諸眾生生大悲心，平等無二，如視一子。亦于晨朝，日初出時各相謂言：「今日宜應至雙樹間。」諸優婆夷所設供具，倍勝於前，持至佛所，稽首佛足，繞百千匝，而白佛言：「世尊！我等今者，為佛及僧辦諸供具，唯愿如來，哀受我供。」如來默然而不許可。諸優婆夷不果所愿，心懷惆悵，卻坐一
【現代漢語翻譯】 現代漢語譯本：味著，貪慾、嗔恨、愚癡、羅剎（惡鬼）止住其中。這個身體不堅固，就像蘆葦、伊蘭（一種樹）、水泡、芭蕉樹一樣。這個身體是無常的，唸唸不停留，就像閃電、暴雨、幻影，也像在水上畫畫，畫完就消失。這個身體容易損壞，就像河岸邊臨近懸崖的大樹。這個身體不久就會被狐貍、狼、鴟梟（貓頭鷹）、雕、鷲、烏鴉、喜鵲、餓狗等吞食。誰有智慧，會貪戀這個身體呢？用牛蹄印盛大海的水，也不能完全說清這個身體的無常、不凈、臭穢。把大地搓成棗子大小，漸漸變小，直到葶藶子甚至微塵，也不能完全說清這個身體的過患。所以應當捨棄它，就像丟棄鼻涕唾沫一樣。因為這個原因，各位優婆夷（女居士），應當用空、無相、無愿的法門，常常修習自己的心。深深喜愛並接受大乘經典，聽聞后也能為他人演說，護持自己的本願，厭惡女身，認為它非常令人厭惡，性質不堅固，心中常常修習這樣的正觀，從而破除生死無盡的輪迴。渴望大乘，既能使自己充足，又能使其他渴望的人充足。深深喜愛大乘，守護大乘，雖然現為女身，實際上是菩薩，善於隨順一切世間，度化未被度化的人，解開未被解開的疑惑，延續三寶的種子使之不斷絕，在未來世應當轉法輪，用大莊嚴來莊嚴自己，堅持戒律，都能成就這樣的功德，對一切眾生生起大悲心，平等無二，就像看待自己的獨生子一樣。也在每天早晨，太陽剛出來的時候，互相說道：『今天應該到雙樹之間去。』各位優婆夷所準備的供養器具，比之前更加豐盛，拿著來到佛陀所在的地方，頂禮佛足，繞佛百千圈，然後對佛說：『世尊！我們今天為佛陀和僧眾準備了各種供養器具，希望如來慈悲接受我們的供養。』如來沉默不語，沒有允許。各位優婆夷沒有實現願望，心中惆悵，退到一旁坐下。 English version: It is the dwelling place of craving, anger, ignorance, and Rakshasas (demons). This body is not firm, like reeds, elan trees, water bubbles, or banana trees. This body is impermanent, changing from moment to moment, like lightning, torrential rain, illusions, or like drawing on water, which disappears as soon as it is drawn. This body is easily destroyed, like a large tree on a riverbank near a cliff. This body will soon be eaten by foxes, wolves, owls, eagles, vultures, crows, magpies, and hungry dogs. Who with wisdom would be attached to this body? Even if one were to fill the ocean with water using a cow's hoofprint, one could not fully describe the impermanence, impurity, and foulness of this body. Even if one were to roll the earth into the size of a date, gradually making it smaller, down to the size of a mustard seed or even a speck of dust, one could not fully describe the faults of this body. Therefore, it should be discarded, like spitting out phlegm. For this reason, all Upasikas (female lay practitioners) should constantly cultivate their minds with the teachings of emptiness, signlessness, and wishlessness. They should deeply love and receive the Mahayana scriptures, and after hearing them, they should also explain them to others, uphold their original vows, despise the female body, considering it very loathsome, unstable in nature, and constantly cultivate such right views, thereby breaking the endless cycle of birth and death. They should yearn for the Mahayana, and having fulfilled themselves, they can also fulfill others who yearn for it. They should deeply love the Mahayana, protect the Mahayana, and although they appear in female bodies, they are actually Bodhisattvas, skillful in adapting to all worldly situations, liberating those who have not been liberated, resolving the doubts of those who have not resolved them, and continuing the lineage of the Three Jewels so that it does not become extinct. In future lives, they should turn the Dharma wheel, adorn themselves with great adornments, uphold the precepts, and all achieve such merits. They should generate great compassion for all sentient beings, equal and without discrimination, like regarding their only child. Also, every morning, when the sun first rises, they should say to each other: 'Today, we should go to the twin Sala trees.' The offerings prepared by the Upasikas were even more abundant than before. They brought them to where the Buddha was, bowed at his feet, circumambulated him hundreds and thousands of times, and then said to the Buddha: 'World Honored One! Today, we have prepared various offerings for the Buddha and the Sangha. We hope that the Tathagata will compassionately accept our offerings.' The Tathagata remained silent and did not permit it. The Upasikas did not have their wish fulfilled, and feeling disappointed, they sat down to one side.
【English Translation】 It is the dwelling place of craving, anger, ignorance, and Rakshasas (demons). This body is not firm, like reeds, elan trees, water bubbles, or banana trees. This body is impermanent, changing from moment to moment, like lightning, torrential rain, illusions, or like drawing on water, which disappears as soon as it is drawn. This body is easily destroyed, like a large tree on a riverbank near a cliff. This body will soon be eaten by foxes, wolves, owls, eagles, vultures, crows, magpies, and hungry dogs. Who with wisdom would be attached to this body? Even if one were to fill the ocean with water using a cow's hoofprint, one could not fully describe the impermanence, impurity, and foulness of this body. Even if one were to roll the earth into the size of a date, gradually making it smaller, down to the size of a mustard seed or even a speck of dust, one could not fully describe the faults of this body. Therefore, it should be discarded, like spitting out phlegm. For this reason, all Upasikas (female lay practitioners) should constantly cultivate their minds with the teachings of emptiness, signlessness, and wishlessness. They should deeply love and receive the Mahayana scriptures, and after hearing them, they should also explain them to others, uphold their original vows, despise the female body, considering it very loathsome, unstable in nature, and constantly cultivate such right views, thereby breaking the endless cycle of birth and death. They should yearn for the Mahayana, and having fulfilled themselves, they can also fulfill others who yearn for it. They should deeply love the Mahayana, protect the Mahayana, and although they appear in female bodies, they are actually Bodhisattvas, skillful in adapting to all worldly situations, liberating those who have not been liberated, resolving the doubts of those who have not resolved them, and continuing the lineage of the Three Jewels so that it does not become extinct. In future lives, they should turn the Dharma wheel, adorn themselves with great adornments, uphold the precepts, and all achieve such merits. They should generate great compassion for all sentient beings, equal and without discrimination, like regarding their only child. Also, every morning, when the sun first rises, they should say to each other: 'Today, we should go to the twin Sala trees.' The offerings prepared by the Upasikas were even more abundant than before. They brought them to where the Buddha was, bowed at his feet, circumambulated him hundreds and thousands of times, and then said to the Buddha: 'World Honored One! Today, we have prepared various offerings for the Buddha and the Sangha. We hope that the Tathagata will compassionately accept our offerings.' The Tathagata remained silent and did not permit it. The Upasikas did not have their wish fulfilled, and feeling disappointed, they sat down to one side.
面。
爾時復有四恒河沙毗耶離城諸離車等，男女、大小、妻子眷屬，及閻浮提諸王眷屬，為求法故，善修戒行，威儀具足，摧伏異學壞正法者，常相謂言：「我等當以金銀倉庫，為令甘露、無盡正法、深奧之藏久住於世。愿令我等常得修學，若有誹謗佛正法者，當斷其舌。」復作是愿：「若有出家毀禁戒者，我當罷令還俗策使。有能深樂、護持正法，我當敬重如事父母。若有眾僧能修正法，我當隨喜令得勢力。」常欲樂聞大乘經典，聞已亦能為人廣說，皆悉成就如是功德。其名曰：凈無垢藏離車子、凈不放逸離車子、恒水無垢凈德離車子，如是等各相謂言：「仁等，今可速往佛所。」所辦供養，種種具足，一一離車，各嚴八萬四千大象，八萬四千駟馬寶車，八萬四千明月寶珠，天木、栴檀沉水、薪束，種種各有八萬四千。一一象前，有寶幢幡蓋，其蓋小者，周匝縱廣滿一由旬，幡最短者長三十二由旬，寶幢卑者高百由旬。持如是等供養之具，往至佛所，稽首佛足，繞百千匝，而白佛言：「世尊！我等今者，為佛及僧辦諸供具，唯愿如來哀受我供。」如來默然而不許可。諸離車等，不果所愿，心懷愁惱。以佛神力，去地七多羅樹，于虛空中默然而住。
爾時復有五恒河沙大臣、長者，敬重大乘，若有異學
【現代漢語翻譯】 現代漢語譯本： 那時，又有四恒河沙數的毗耶離城（Vaisali）的離車人（Licchavi），包括男女老少、妻子眷屬，以及閻浮提（Jambudvipa）的諸國王族，爲了求法，都善於修行戒律，威儀莊嚴，能夠降伏外道，摧毀那些破壞正法的人。他們常常互相說道：『我們應當用金銀財寶，來使甘露般的、無盡的正法、深奧的寶藏長久住世。愿我們常常能夠修學，如果有誹謗佛陀正法的人，我們應當割斷他們的舌頭。』他們又發願說：『如果有出家人毀犯戒律，我們應當罷免他們，讓他們還俗並加以鞭策。如果有能夠深深喜愛、護持正法的人，我們應當像對待父母一樣尊敬他們。如果有僧眾能夠修正法，我們應當隨喜讚歎，使他們得到力量。』他們常常喜歡聽聞大乘經典，聽聞之後也能為他人廣泛宣說，都成就了這樣的功德。他們的名字是：凈無垢藏離車子、凈不放逸離車子、恒水無垢凈德離車子，等等。他們互相說道：『諸位，現在可以趕快去佛陀那裡。』他們準備的供養品，各種各樣都非常充足。每一位離車人，都準備了八萬四千頭大象，八萬四千輛駟馬寶車，八萬四千顆明月寶珠，天木、栴檀、沉水等香木，每種都有八萬四千束。每一頭大象前面，都有寶幢、幡蓋，其中蓋子小的，周長縱橫都有一由旬（Yojana），幡最短的也有三十二由旬長，寶幢矮的也有百由旬高。他們拿著這些供養品，來到佛陀那裡，頂禮佛足，繞佛百千圈，然後對佛說：『世尊！我們現在為佛陀和僧眾準備了這些供養品，只希望如來慈悲接受我們的供養。』如來默然不語，沒有答應。這些離車人，沒有實現願望，心中感到憂愁煩惱。由於佛陀的神力，他們升到離地七多羅樹（Tala tree）高的虛空中，默然地停在那裡。 那時，又有五恒河沙數的大臣、長者，他們敬重和信奉大乘佛法，如果遇到外道
【English Translation】 English version: At that time, there were also Licchavis (Licchavi) from the city of Vaisali (Vaisali), numbering four Ganges sands, including men, women, old and young, wives and families, as well as the royal families of Jambudvipa (Jambudvipa), who, seeking the Dharma, were skilled in practicing precepts, dignified in conduct, able to subdue heretics, and destroy those who harmed the true Dharma. They often said to each other, 'We should use gold and silver treasures to ensure that the nectar-like, inexhaustible true Dharma, the profound treasure, remains in the world for a long time. May we always be able to study and practice, and if there are those who slander the Buddha's true Dharma, we should cut off their tongues.' They also made the vow, 'If there are monks who violate the precepts, we should dismiss them, make them return to lay life, and urge them to reform. If there are those who deeply love and protect the true Dharma, we should respect them as we do our parents. If there are monks who can practice the true Dharma, we should rejoice in their merits and empower them.' They often liked to hear the Mahayana scriptures, and after hearing them, they could also widely proclaim them to others, thus achieving such merits. Their names were: Pure Immaculate Treasury Licchavi, Pure Non-negligent Licchavi, Constant Water Immaculate Virtue Licchavi, and so on. They said to each other, 'Friends, now we should quickly go to the Buddha.' The offerings they prepared were abundant and varied. Each Licchavi prepared eighty-four thousand elephants, eighty-four thousand four-horse jeweled carriages, eighty-four thousand bright moon jewels, heavenly wood, sandalwood, agarwood, and other fragrant woods, each in eighty-four thousand bundles. In front of each elephant, there were jeweled banners and canopies. The smaller canopies had a circumference and width of one Yojana (Yojana), the shortest banners were thirty-two yojanas long, and the shorter jeweled pillars were one hundred yojanas high. They took these offerings to the Buddha, bowed at his feet, circumambulated him hundreds of thousands of times, and then said to the Buddha, 'World Honored One! We have now prepared these offerings for the Buddha and the Sangha, and we only hope that the Tathagata will compassionately accept our offerings.' The Tathagata remained silent and did not agree. These Licchavis, not having their wishes fulfilled, felt sorrow and distress. Through the Buddha's divine power, they rose seven Tala trees (Tala tree) above the ground into the empty space and remained there silently. At that time, there were also ministers and elders, numbering five Ganges sands, who respected and believed in the Mahayana Dharma. If they encountered heretics
謗正法者，是諸人等力能摧伏，猶如雹雨摧折草木。其名曰：日光長者、護世長者、護法長者，如是之等而為上首。所設供具，五倍於前，俱共往詣娑羅雙樹間，稽首佛足，繞百千匝，而白佛言：「世尊！我等今者，為佛及僧設諸供具，唯愿哀愍，受我等供。」如來默然而不受之。諸長者等，不果所愿，心懷愁惱。以佛神力，去地七多羅樹，于虛空中默然而住。
爾時復有(應有六恒河沙)毗舍離王，及其後宮夫人眷屬，閻浮提內所有諸王，除阿阇世並及城邑聚落人民。其名曰月無垢王等，各嚴四兵，欲往佛所。是一一王，各有一百八十萬億人民眷屬。是諸車兵，駕以象馬，像有六牙，馬疾如風，莊嚴供具六倍於前。寶蓋之中有極小者，周匝縱廣滿八由旬，幡極短者十六由旬，寶幢卑者三十六由旬。是諸王等，皆悉安住于正法中，惡賤邪法，敬重大乘，深樂大乘，憐愍眾生，等如一子，所持飲食，香氣流佈滿四由旬。亦于晨朝日初出時，持是種種上妙甘膳，詣雙樹間，至如來所，而白佛言：「世尊！我等為佛及比丘僧設是供具，唯愿如來，哀愍受我最後供養。」如來知時，亦不許可。是諸王等，不果所愿，心懷愁惱，卻住一面。
爾時復有七恒河沙諸王夫人，唯除阿阇世王夫人，為度眾生，現受女身。常
【現代漢語翻譯】 現代漢語譯本：那些誹謗正法的人，會被這些人有力地摧伏，就像冰雹摧折草木一樣。他們的名字是：日光長者（擁有智慧和德行的長者）、護世長者（保護世間的長者）、護法長者（守護佛法的長者），這些人是領導者。他們準備的供品，比之前多五倍，一起前往娑羅雙樹之間，向佛陀頂禮，繞佛百千圈，然後對佛說：『世尊！我們現在為佛陀和僧眾準備了這些供品，希望您能慈悲接受我們的供養。』如來沉默不語，沒有接受。這些長者們，沒有實現願望，心中感到憂愁煩惱。佛陀以神力，升到離地七多羅樹高的空中，默默地停在那裡。 這時，又有（應該有六恒河沙數）毗舍離國王，以及他的後宮夫人眷屬，閻浮提內所有的國王，除了阿阇世王以及城邑聚落的人民。他們的名字是月無垢王等，各自率領四種軍隊，想要前往佛陀所在之處。每一位國王，都有一百八十萬億人民眷屬。這些車兵，駕著大象和馬匹，大象有六根象牙，馬跑得像風一樣快，他們準備的供品比之前多六倍。寶蓋之中有最小的，周圍縱橫都滿了八由旬，幡旗最短的也有十六由旬，寶幢最矮的也有三十六由旬。這些國王們，都安住在正法之中，厭惡邪法，尊敬大乘佛法，深深喜愛大乘佛法，憐憫眾生，如同對待自己的孩子一樣，他們所持的飲食，香氣散佈滿了四由旬。也在早晨太陽剛出來的時候，拿著這些種種上好的美味佳餚，前往雙樹之間，來到如來所在之處，對佛說：『世尊！我們為佛陀和比丘僧準備了這些供品，希望如來慈悲接受我們最後的供養。』如來知道時機，也沒有允許。這些國王們，沒有實現願望，心中感到憂愁煩惱，退到一邊站立。 這時，又有七恒河沙數的諸王夫人，除了阿阇世王的夫人，爲了度化眾生，示現接受女身。她們常常
【English Translation】 English version: Those who slander the true Dharma will be powerfully subdued by these people, just as hail shatters plants and trees. Their names are: Elder Sunlight (an elder with wisdom and virtue), Elder Protector of the World (an elder who protects the world), Elder Protector of the Dharma (an elder who guards the Buddha's teachings), and these are the leaders. The offerings they prepared were five times more than before, and together they went to the Sala twin trees, bowed at the Buddha's feet, circumambulated him hundreds of thousands of times, and then said to the Buddha: 'World Honored One! We have now prepared these offerings for the Buddha and the Sangha, we hope that you will compassionately accept our offerings.' The Tathagata remained silent and did not accept. These elders, not having their wish fulfilled, felt sorrow and distress. The Buddha, by his divine power, rose to a height of seven Tala trees above the ground, and remained silently in the air. At this time, there were also (should be six Ganges sands) King Vaisali, along with his concubines and family members, all the kings within Jambudvipa, except for King Ajatasatru and the people of the cities and villages. Their names were King Moon Immaculate and others, each leading four kinds of troops, wanting to go to where the Buddha was. Each king had 180 million billion people in their retinue. These chariot soldiers, driving elephants and horses, the elephants had six tusks, the horses ran as fast as the wind, and the offerings they prepared were six times more than before. Among the jeweled canopies, the smallest one had a circumference of eight yojanas, the shortest banners were sixteen yojanas, and the lowest jeweled standards were thirty-six yojanas. These kings all abided in the true Dharma, detested evil teachings, respected the Mahayana Dharma, deeply loved the Mahayana Dharma, and had compassion for all beings, treating them like their own children. The food they carried had a fragrance that spread for four yojanas. Also, at the time when the morning sun was just rising, they took these various excellent and delicious foods, went to the twin trees, came to where the Tathagata was, and said to the Buddha: 'World Honored One! We have prepared these offerings for the Buddha and the Bhikshu Sangha, we hope that the Tathagata will compassionately accept our final offerings.' The Tathagata, knowing the time, did not permit it either. These kings, not having their wish fulfilled, felt sorrow and distress, and retreated to stand on one side. At this time, there were also seven Ganges sands of kings' consorts, except for King Ajatasatru's consort, who, in order to liberate sentient beings, manifested in a female body. They often
觀身行，以空、無相、無愿之法，薰脩其心。其名曰：三界妙夫人、愛德夫人。如是等諸王夫人，皆悉安住于正法中，修行禁戒，威儀具足，憐愍眾生，等如一子，各相謂言：「今宜速往，詣世尊所。」諸王夫人，所設供養，七倍於前，香花、寶幢、繒彩、幡蓋、上妙飲食，寶蓋小者周匝縱廣十六由旬，幡最短者三十六由旬，寶幢卑者六十八由旬，飲食香氣，周遍流佈滿八由旬。持如是等供養之具，往如來所，稽首佛足，繞百千匝，而白佛言：「世尊！我等為佛及比丘僧設是供具，唯愿如來，哀愍受我最後供養。」如來知時，默然不受。時諸夫人，不果所愿，心懷愁惱，自拔頭髮，捶胸大哭，猶如新喪所愛之子，卻在一面，默然而住。
爾時復有八恒河沙諸天女等，其名曰廣目天女而為上首，作如是言：「汝等諸姊！諦觀，諦觀，是諸人眾，所設種種上妙供具，欲供如來及比丘僧。我等亦當如是，嚴設微妙供具，供養如來，如來受已，當入涅槃。諸姊！諸佛如來，出世甚難，最後供養亦復倍難；若佛涅槃，世間空虛。」是諸天女，愛樂大乘，欲聞大乘，聞已亦能為人廣說。渴仰大乘既自充足，復能充足余渴仰者，守護大乘，若有異學，憎嫉大乘，勢能摧滅，如雹摧草。護持戒行，威儀具足，善能隨順一切世間，
【現代漢語翻譯】 現代漢語譯本：觀察身體的執行，用空性、無相、無愿的法門，熏習修持自己的心。她們的名字是：三界妙夫人（指在三界中美好的夫人）、愛德夫人（指有愛和美德的夫人）。像這樣的各位國王的夫人，都安住在正法之中，修行戒律，威儀具足，憐憫眾生，如同對待自己的孩子一樣，她們互相說道：『現在應該趕快前往，去到世尊那裡。』各位國王的夫人，所準備的供養，比之前增加了七倍，有香花、寶幢、絲織綵帶、幡蓋、上等的美味飲食，寶蓋小的也有周長和寬度各十六由旬（古印度長度單位，約11-15公里），幡最短的也有三十六由旬，寶幢矮的也有六十八由旬，飲食的香氣，周遍流佈充滿八由旬。她們拿著這些供養的物品，前往如來所在的地方，頂禮佛足，繞佛百千圈，然後對佛說：『世尊！我們為佛和比丘僧準備了這些供養，只希望如來，慈悲憐憫接受我們最後的供養。』如來知道時機，默然不接受。這時各位夫人，沒有實現願望，心中憂愁煩惱，自己拔下頭髮，捶打胸膛大哭，就像剛失去心愛孩子一樣，退到一邊，默默地站著。 這時又有八恒河沙（數量極多）諸天女等，她們的名字是廣目天女（指具有廣大眼界的天女）為首，她們這樣說道：『各位姐妹！仔細觀察，仔細觀察，這些人眾，所準備的各種上等美好的供養物品，想要供養如來和比丘僧。我們也應當這樣，精心準備微妙的供養物品，供養如來，如來接受之後，就會進入涅槃。各位姐妹！諸佛如來，出現於世非常難得，最後的供養也更加難得；如果佛陀涅槃，世間就會空虛。』這些天女，喜愛大乘佛法，想要聽聞大乘佛法，聽聞之後也能為他人廣泛宣說。她們渴望大乘佛法，自己得到滿足，又能滿足其他渴望的人，守護大乘佛法，如果有其他學說，憎恨嫉妒大乘佛法，她們有能力摧毀，就像冰雹摧毀草一樣。她們護持戒律，威儀具足，善於隨順一切世間。
【English Translation】 English version: Observing the actions of the body, they cultivate their minds with the teachings of emptiness, non-form, and non-desire. Their names are: Wonderful Lady of the Three Realms (referring to a lady who is wonderful in the three realms), and Lady of Loving Virtue (referring to a lady with love and virtue). Such royal ladies all dwell in the Right Dharma, practicing precepts, with dignified conduct, compassionate towards all beings, treating them as their own children. They said to each other, 'Now we should quickly go to the World Honored One.' The offerings prepared by the royal ladies were seven times greater than before, including fragrant flowers, jeweled banners, silk ribbons, canopies, and exquisite food. The smaller jeweled canopies had a circumference and width of sixteen yojanas (an ancient Indian unit of distance, approximately 11-15 kilometers), the shortest banners were thirty-six yojanas, and the lower jeweled banners were sixty-eight yojanas. The fragrance of the food spread throughout eight yojanas. Holding these offerings, they went to where the Tathagata was, bowed at the Buddha's feet, circumambulated him hundreds of thousands of times, and said to the Buddha, 'World Honored One! We have prepared these offerings for the Buddha and the Sangha of monks, we only hope that the Tathagata, with compassion, will accept our final offering.' The Tathagata, knowing the time, remained silent and did not accept. At this time, the ladies, their wishes unfulfilled, were filled with sorrow and distress, they pulled out their hair, beat their chests, and cried loudly, like those who had just lost a beloved child, they retreated to one side, standing silently. At that time, there were also heavenly maidens, numbering eight Ganges sands (an extremely large number), with the heavenly maiden named Wide-Eyed (referring to a heavenly maiden with broad vision) as their leader. They said, 'Sisters! Observe carefully, observe carefully, these people, with all kinds of excellent offerings, wish to offer them to the Tathagata and the Sangha of monks. We should also do the same, carefully prepare exquisite offerings, and offer them to the Tathagata. After the Tathagata accepts them, he will enter Nirvana. Sisters! It is very rare for the Buddhas, the Tathagatas, to appear in the world, and the final offering is even more rare; if the Buddha enters Nirvana, the world will become empty.' These heavenly maidens, loving the Mahayana Dharma, wished to hear the Mahayana Dharma, and after hearing it, they could also widely proclaim it to others. They yearned for the Mahayana Dharma, and having satisfied themselves, they could also satisfy others who yearned for it, protecting the Mahayana Dharma. If there were other teachings that hated and envied the Mahayana Dharma, they had the power to destroy them, like hail destroying grass. They upheld the precepts, with dignified conduct, and were good at conforming to all the world.
度未度者，脫未脫者，于未來世當轉法輪、紹三寶種，使不斷絕，修學大乘，以大莊嚴而自莊嚴，成就如是無量功德，等慈眾生，如視一子。亦于晨朝日初出時，各取種種天木香等，倍於人間所有香木，其木香氣，能滅人中種種臭穢。白車白蓋，駕四白馬，一一車上，皆張白帳，其帳四邊懸諸金鈴、種種香花、寶幢幡蓋，上妙甘膳，種種伎樂，敷師子座，其座四足純紺琉璃，于其座后，各各皆有七寶倚床，一一座前，復有金機，復以七寶而為燈樹，種種寶珠以為燈明，微妙天花遍佈其地。是諸天女設是供已，心懷哀感，涕淚交流，生大苦惱。亦為利益、安樂眾生，成就大乘第一空行，顯發如來方便密教，亦為不斷種種說法，往詣佛所，稽首佛足，繞百千匝，而白佛言：「世尊！唯愿如來，哀受我等最後供養。」如來知時，默然不受。諸天女等，不果所愿，心懷憂惱。卻在一面，默然而坐。
爾時復有九恒河沙諸龍王等，住於四方，其名曰：和修吉龍王、難陀龍王、婆難陀龍王而為上首。是諸龍王，亦于晨朝日初出時，設諸供具，倍於人天，持至佛所，稽首佛足，繞百千匝，而白佛言：「唯愿如來，哀受我等最後供養。」如來知時，默然不受。是諸龍王，不果所愿，心懷愁惱，卻坐一面。
爾時復有十恒河
【現代漢語翻譯】 現代漢語譯本 那些尚未被度化的人，將被度化；那些尚未解脫的人，將被解脫。在未來的世代，他們將轉動法輪（佛法的教義），繼承三寶（佛、法、僧）的種子，使其永不中斷。他們將修習大乘佛法，以偉大的莊嚴來莊嚴自己，成就無量的功德。他們將以平等的慈悲對待眾生，如同看待自己的獨生子一般。他們也會在清晨太陽初升時，各自取出各種天上的香木等，其數量是人間所有香木的數倍。這些香木的香氣，能夠消除人世間各種污穢的臭氣。他們駕著白車，車上張著白色的帷帳，由四匹白馬拉著。每輛車上都張著白色的帳篷，帳篷的四邊懸掛著金鈴、各種香花、寶幢幡蓋，以及上等的美味佳餚和各種樂器。他們鋪設獅子座，獅子座的四足是用純凈的紺琉璃製成。在每個獅子座的後面，都有七寶製成的靠背床。每個獅子座的前面，都有金製的幾案。他們還用七寶製成燈樹，用各種寶珠作為燈光，將微妙的天花遍佈地面。這些天女們佈置好供養后，心中充滿哀傷，淚流滿面，感到極大的苦惱。她們也爲了利益和安樂眾生，成就大乘的第一空行（對空性的深刻理解），顯發如來的方便密教（佛陀為引導眾生而設的巧妙教法），也爲了不斷地宣說各種佛法。她們前往佛陀所在之處，頂禮佛足，繞佛百千圈，然後對佛說：『世尊！唯愿如來，慈悲接受我們最後的供養。』如來知道時機，默然不接受。諸天女等，未能如願，心中憂愁苦惱，退到一旁，默默地坐著。 那時，又有九恒河沙數（極多的數量）的龍王等，住在四方，他們的名字是：和修吉龍王（蛇形龍王）、難陀龍王（歡喜龍王）、婆難陀龍王（大歡喜龍王）等為首。這些龍王也在清晨太陽初升時，準備各種供養品，其數量是人天所供養的數倍，然後帶著供養品來到佛陀所在之處，頂禮佛足，繞佛百千圈，然後對佛說：『唯愿如來，慈悲接受我們最後的供養。』如來知道時機，默然不接受。這些龍王，未能如願，心中愁苦煩惱，退到一旁坐著。 那時，又有十恒河沙數（極多的數量）的...
【English Translation】 English version Those who have not been liberated will be liberated; those who have not been freed will be freed. In future ages, they will turn the Dharma wheel (the teachings of Buddhism), inherit the seeds of the Three Jewels (Buddha, Dharma, Sangha), ensuring they never cease. They will practice the Mahayana (Great Vehicle) teachings, adorn themselves with great splendor, and achieve immeasurable merits. They will treat all beings with equal compassion, as if they were their only child. They will also, at the first rising of the morning sun, each take various heavenly fragrant woods, etc., in quantities many times greater than all the fragrant woods in the human realm. The fragrance of these woods can eliminate all kinds of foul odors in the human world. They will ride in white carriages with white canopies, drawn by four white horses. On each carriage, there will be a white tent, with golden bells, various fragrant flowers, jeweled banners and canopies hanging from the four sides of the tent, as well as the finest delicacies and various musical instruments. They will spread out lion thrones, the four legs of which are made of pure lapis lazuli. Behind each lion throne, there will be a seven-jeweled reclining chair. In front of each lion throne, there will be a golden table. They will also make lamp trees of seven jewels, using various precious pearls as lights, and spread subtle heavenly flowers all over the ground. After these heavenly maidens have arranged these offerings, their hearts will be filled with sorrow, tears will flow, and they will feel great distress. They will also, for the benefit and happiness of all beings, achieve the first emptiness practice of the Mahayana (profound understanding of emptiness), reveal the expedient secret teachings of the Tathagata (the skillful methods of the Buddha to guide beings), and also to continuously proclaim various teachings. They will go to where the Buddha is, bow at the Buddha's feet, circumambulate the Buddha hundreds of thousands of times, and then say to the Buddha: 'World Honored One! May the Tathagata, out of compassion, accept our final offerings.' The Tathagata, knowing the time, remains silent and does not accept. The heavenly maidens, not having their wish fulfilled, feel worried and distressed, and retreat to one side, sitting silently. At that time, there were also nine Ganges River sands (an extremely large number) of Dragon Kings, etc., residing in the four directions, whose names were: Vasuki Dragon King (serpentine dragon king), Nanda Dragon King (joyful dragon king), Upananda Dragon King (great joyful dragon king), etc., as their leaders. These Dragon Kings also, at the first rising of the morning sun, prepared various offerings, in quantities many times greater than those offered by humans and gods, and then brought the offerings to where the Buddha was, bowed at the Buddha's feet, circumambulated the Buddha hundreds of thousands of times, and then said to the Buddha: 'May the Tathagata, out of compassion, accept our final offerings.' The Tathagata, knowing the time, remains silent and does not accept. These Dragon Kings, not having their wish fulfilled, felt worried and distressed, and retreated to one side, sitting. At that time, there were also ten Ganges River sands (an extremely large number) of...
沙諸鬼神王，毗沙門王而為上首，各相謂言：「仁等，今者可速詣佛所。」設供具倍于諸龍，持往佛所，稽首佛足，繞百千匝，而白佛言：「唯愿如來，哀受我等最後供養。」如來知時，默然不許。是諸鬼王，不果所愿，心懷愁惱，卻坐一面。
爾時復有二十恒河沙金翅鳥王，降怨鳥王而為上首。
復有三十恒河沙乾闥婆王，那羅達王而為上首。
復有四十恒河沙緊那羅王，善見王而為上首。
復有五十恒河沙摩睺羅伽王，大善見王而為上首。
復有六十恒河沙阿修羅王，睒婆利王而為上首。
復有七十恒河沙陀那婆王，無垢河水王、跋提達多王等而為上首。
復有八十恒河沙羅剎王，可畏王而為上首，舍離噁心，更不食人，于怨憎中生慈悲心，其形醜陋，以佛神力皆悉端正。
復有九十恒河沙樹林神王，樂香王而為上首。
復有千恒河沙持咒王，大幻持咒王而為上首。
復有一億恒河沙貪色鬼魅，善見王而為上首。
復有百億恒河沙天諸娙女，藍婆女、郁婆尸女、帝路沾女、毗舍佉女而為上首。
復有千億恒河沙地諸鬼王，白濕王而為上首。
復有十萬億恒河沙等諸天子及諸天王、四天王等。
復有十萬億恒河沙等四方風
【現代漢語翻譯】 現代漢語譯本 諸位鬼神之王，以毗沙門王（Vaishravana，四大天王之一，北方守護神）為首，他們彼此說道：『諸位，現在可以快速前往佛陀所在之處。』他們準備的供品比龍族還要多，帶著這些供品前往佛陀那裡，向佛陀的足部頂禮，繞佛百千圈，然後對佛陀說：『唯愿如來，慈悲接受我們最後的供養。』如來知道時機，默然不許。這些鬼王，沒有達成所愿，心中充滿憂愁煩惱，退坐到一旁。 那時，又有二十恒河沙數的金翅鳥王（Garuda，一種神鳥），以降怨鳥王為首。 又有三十恒河沙數的乾闥婆王（Gandharva，天界的樂神），以那羅達王為首。 又有四十恒河沙數的緊那羅王（Kinnara，天界的歌神），以善見王為首。 又有五十恒河沙數的摩睺羅伽王（Mahoraga，一種蛇神），以大善見王為首。 又有六十恒河沙數的阿修羅王（Asura，一種好戰的神），以睒婆利王為首。 又有七十恒河沙數的陀那婆王（Danava，一種惡神），以無垢河水王、跋提達多王等為首。 又有八十恒河沙數的羅剎王（Rakshasa，一種食人惡鬼），以可畏王為首，他們捨棄了噁心，不再吃人，在怨恨憎惡中生起了慈悲之心，他們的形貌醜陋，因為佛陀的神力都變得端正。 又有九十恒河沙數的樹林神王，以樂香王為首。 又有千恒河沙數的持咒王，以大幻持咒王為首。 又有一億恒河沙數的貪色鬼魅，以善見王為首。 又有百億恒河沙數的天界諸位仙女，以藍婆女、郁婆尸女、帝路沾女、毗舍佉女為首。 又有千億恒河沙數的地界諸鬼王，以白濕王為首。 又有十萬億恒河沙數等諸位天子以及諸位天王、四天王等。 又有十萬億恒河沙數等四方風。
【English Translation】 English version The kings of all the Yaksha (a type of nature spirit) and other spirits, with King Vaishravana (one of the Four Heavenly Kings, guardian of the north) at their head, said to each other, 'Friends, now we should quickly go to where the Buddha is.' They prepared offerings that were more abundant than those of the dragons, and taking these offerings, they went to the Buddha, bowed at the Buddha's feet, circumambulated the Buddha hundreds of thousands of times, and then said to the Buddha, 'We beseech the Tathagata (Buddha), to compassionately accept our final offerings.' The Tathagata, knowing the time, remained silent and did not grant permission. These Yaksha kings, not having their wish fulfilled, were filled with sorrow and distress, and retreated to sit on one side. At that time, there were also twenty Ganges sands worth of Garuda (a mythical bird) kings, with King Descending-Enmity-Bird at their head. There were also thirty Ganges sands worth of Gandharva (celestial musicians) kings, with King Narada at their head. There were also forty Ganges sands worth of Kinnara (celestial musicians) kings, with King Good-Sight at their head. There were also fifty Ganges sands worth of Mahoraga (a type of serpent deity) kings, with King Great-Good-Sight at their head. There were also sixty Ganges sands worth of Asura (a type of warring deity) kings, with King Shambara at their head. There were also seventy Ganges sands worth of Danava (a type of demon) kings, with King Immaculate-River-Water, King Bhadradatta, and others at their head. There were also eighty Ganges sands worth of Rakshasa (a type of man-eating demon) kings, with King Fearful at their head. They abandoned their evil intentions, no longer ate humans, and developed compassion in the midst of hatred and resentment. Their forms were ugly, but through the Buddha's divine power, they all became handsome. There were also ninety Ganges sands worth of forest spirit kings, with King Joyful-Fragrance at their head. There were also a thousand Ganges sands worth of mantra-holding kings, with King Great-Illusion-Mantra-Holder at their head. There were also a hundred million Ganges sands worth of lustful ghosts and demons, with King Good-Sight at their head. There were also a hundred billion Ganges sands worth of celestial maidens, with Maidens Rambha, Urvashi, Tilottama, and Vishakha at their head. There were also a thousand billion Ganges sands worth of earth-dwelling ghost kings, with King White-Moisture at their head. There were also a hundred thousand billion Ganges sands worth of celestial princes, celestial kings, and the Four Heavenly Kings, etc. There were also a hundred thousand billion Ganges sands worth of winds from the four directions.
神，吹諸樹上時非時花散雙樹間。
復有十萬億恒河沙主雲雨神，皆作是念：「如來涅槃焚身之時，我當注雨，令火時滅，眾中熱悶為作清涼。」
復有二十恒河沙大香象王，羅睺象王、金色象王、甘味象王、紺眼象王，欲香象王等而為上首，敬重大乘，愛樂大乘，知佛不久當般涅槃，各各拔取無量無邊諸妙蓮花，來至佛所，頭面禮佛，卻住一面。
復有二十恒河沙等師子獸王，師子吼王而為上首，施與一切眾生無畏。持諸花果，來至佛所，稽首佛足，卻住一面。
復有二十恒河沙等諸飛鳥王，鳧雁、鴛鴦、孔雀諸鳥，乾闥婆鳥、迦蘭陀鳥、鴝鵒鸚鵡、俱翅羅鳥、婆嘻伽鳥、迦陵頻伽鳥、耆婆耆婆鳥，如是等諸鳥，持諸花果，來至佛所，稽首佛足，卻住一面。
復有二十恒河沙等水牛牛羊，往至佛所，出妙香乳，其乳流滿拘尸那城所有溝坑，色香美味悉皆具足，成是事已，卻住一面。
復有二十恒河沙等四天下中諸神仙人，忍辱仙等而為上首，持諸香花及諸甘果，來詣佛所，稽首佛足，繞佛三匝，而白佛言：「唯愿世尊，哀受我等最後供養。」如來知時默然不許。時諸仙人，不果所愿。心懷愁惱，卻住一面。
閻浮提中一切蜂王，妙音蜂王而為上首，持種種花來詣佛所，
【現代漢語翻譯】 現代漢語譯本：諸神，當樹木開花時，無論是否應時，花朵都散落在娑羅雙樹之間。 又有十萬億恒河沙數的主雲雨神，他們都這樣想：『當如來涅槃焚身時，我應當降雨，使火焰及時熄滅，為大眾解除熱悶，帶來清涼。』 又有二十恒河沙數的大香象王，以羅睺象王（Rāhu，傳說中的吞噬日月的惡魔）、金色象王、甘味象王、紺眼象王、欲香象王等為首，他們敬重和喜愛大乘佛法，知道佛陀不久將要般涅槃，各自拔取無量無邊的美妙蓮花，來到佛陀所在之處，頭面頂禮佛陀，然後退到一旁。 又有二十恒河沙數如同獅子般的獸王，以獅子吼王為首，他們給予一切眾生無畏的勇氣。他們拿著各種花果，來到佛陀所在之處，向佛陀的足部頂禮，然後退到一旁。 又有二十恒河沙數如同飛鳥的鳥王，包括鳧雁、鴛鴦、孔雀等鳥，以及乾闥婆鳥（Gandharva，天上的樂神）、迦蘭陀鳥（Kalanda，傳說中的鳥）、鴝鵒、鸚鵡、俱翅羅鳥（Kokila，杜鵑）、婆嘻伽鳥（Brahmani，一種神鳥）、迦陵頻伽鳥（Kalavinka，美妙聲音的鳥）、耆婆耆婆鳥（Jivajiva，雙頭鳥）等，這些鳥拿著各種花果，來到佛陀所在之處，向佛陀的足部頂禮，然後退到一旁。 又有二十恒河沙數的水牛和牛羊，來到佛陀所在之處，擠出美妙的香乳，這些乳汁流滿了拘尸那城（Kushinagar，佛陀涅槃之地）的所有溝渠，顏色、香味和味道都非常完美。完成這些后，它們退到一旁。 又有二十恒河沙數四天下（Sìtiānxià，佛教宇宙觀中的四大洲）中的神仙，以忍辱仙等為首，他們拿著各種香花和甘甜的水果，來到佛陀所在之處，向佛陀的足部頂禮，繞佛三圈，然後對佛陀說：『唯愿世尊，慈悲接受我們最後的供養。』如來知道時機，默然不許。這時，諸位仙人未能如願，心中感到憂愁煩惱，退到一旁。 閻浮提（Jambudvipa，我們所居住的南贍部洲）中所有的蜂王，以妙音蜂王為首，拿著各種花朵來到佛陀所在之處。
【English Translation】 English version: Gods, when the trees bloom, whether in season or out of season, flowers scatter between the twin Sala trees. There were also ten hundred thousand trillion Ganges River sands of cloud and rain gods, all thinking: 'When the Tathagata enters Nirvana and his body is cremated, I should pour down rain, so that the flames will be extinguished in time, and bring coolness to the assembly suffering from the heat.' There were also twenty Ganges River sands of great elephant kings, led by Rahu Elephant King (Rāhu, a mythical demon that devours the sun and moon), Golden Elephant King, Sweet Taste Elephant King, Blue-Eyed Elephant King, Desire Fragrance Elephant King, etc. They revered and loved the Mahayana teachings, knowing that the Buddha would soon enter Parinirvana. Each of them plucked countless wonderful lotus flowers and came to where the Buddha was, bowed their heads to the Buddha, and then stood aside. There were also twenty Ganges River sands of beast kings like lions, led by Lion Roar King, who gave fearlessness to all beings. They brought various flowers and fruits, came to where the Buddha was, bowed their heads to the Buddha's feet, and then stood aside. There were also twenty Ganges River sands of bird kings like flying birds, including ducks, geese, mandarin ducks, peacocks, and other birds, as well as Gandharva birds (Gandharva, celestial musicians), Kalanda birds (Kalanda, a mythical bird), mynas, parrots, Kokila birds (Kokila, cuckoos), Brahmani birds (Brahmani, a divine bird), Kalavinka birds (Kalavinka, birds with beautiful voices), Jivajiva birds (Jivajiva, two-headed birds), etc. These birds brought various flowers and fruits, came to where the Buddha was, bowed their heads to the Buddha's feet, and then stood aside. There were also twenty Ganges River sands of water buffaloes, cows, and sheep, who came to where the Buddha was and squeezed out wonderful fragrant milk. The milk flowed and filled all the ditches in Kushinagar (Kushinagar, the place of Buddha's Nirvana), with perfect color, fragrance, and taste. After completing this, they stood aside. There were also twenty Ganges River sands of gods and immortals from the four continents (Sìtiānxià, the four continents in Buddhist cosmology), led by the Patience Immortal, etc. They brought various fragrant flowers and sweet fruits, came to where the Buddha was, bowed their heads to the Buddha's feet, circumambulated the Buddha three times, and then said to the Buddha: 'May the World Honored One, compassionately accept our last offerings.' The Tathagata, knowing the time, remained silent and did not permit it. At this time, the immortals did not fulfill their wishes, felt sorrow and distress in their hearts, and stood aside. All the bee kings in Jambudvipa (Jambudvipa, the southern continent where we live), led by the Wonderful Sound Bee King, brought various flowers to where the Buddha was.
稽首佛足，繞佛一匝，卻住一面。
爾時閻浮提中比丘、比丘尼一切皆集，唯除尊者摩訶迦葉、阿難二眾。
復有無量阿僧祇恒河沙等世界中間，及閻浮提所有諸山，須彌山王而為上首，其山莊嚴，叢林蓊鬱，諸樹茂盛，枝條扶疏，廕庇日光，種種妙花周遍而有，龍泉流水清凈香潔。諸天、龍、神、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽，神仙咒術，作倡伎樂，如是等眾，彌滿其中。是諸山神，亦來詣佛，稽首佛足，卻住一面。
復有阿僧祇恒河沙等四大海神及諸河神，有大威德，具大神足，所設供養，倍勝於前。諸神身光伎樂燈明，悉蔽日月令不復現。以占婆花散熙連河，來至佛所，稽首佛足，卻住一面。
爾時拘尸那城娑羅樹林，其林變白，猶如白鶴。于虛空中，自然而有七寶堂閣，雕文刻鏤，綺飾分明，周匝欄楯，眾寶雜廁。堂下多有流泉浴池，上妙蓮花彌滿其中，猶如北方郁單越國，亦如忉利歡喜之園。爾時娑羅樹林中間，種種莊嚴，甚可愛樂，亦復如是。是諸天、人、阿修羅等，咸睹如來涅槃之相，皆悉悲感，愁憂不樂。
爾時四天王釋提桓因，各相謂言：「汝等觀察，諸天、世人及阿修羅，大設供養，欲于最後供養如來。我等亦當如是供養，若我最後得供養者，檀
【現代漢語翻譯】 現代漢語譯本：他們向佛陀的足部頂禮，繞佛一週，然後退到一旁站立。 當時，閻浮提（Jambudvipa，指我們所居住的這個世界）所有的比丘（bhiksu，佛教出家男眾）、比丘尼（bhiksuni，佛教出家女眾）都聚集在一起，唯獨尊者摩訶迦葉（Mahakasyapa，佛陀十大弟子之一，以頭陀苦行著稱）和阿難（Ananda，佛陀十大弟子之一，以多聞第一著稱）這兩位沒有來。 又有無數阿僧祇（asamkhya，佛教中表示極大數量的單位）恒河沙數（ganga-sand，形容數量極多）的世界中間，以及閻浮提所有山脈，以須彌山王（Sumeru，佛教宇宙觀中的中心山）為首，這些山莊嚴美麗，叢林茂盛，樹木枝繁葉茂，枝條舒展，遮蔽日光，各種美妙的花朵遍佈四周，龍泉流水清澈芬芳。諸天（deva，天神）、龍（naga，神話中的蛇形生物）、神（deva，神靈）、乾闥婆（gandharva，天上的樂神）、阿修羅（asura，好戰的神）、迦樓羅（garuda，神話中的金翅鳥）、緊那羅（kinnara，天上的歌神）、摩睺羅伽（mahoraga，大蟒神），以及神仙咒術之士，他們演奏音樂，如是等等的眾生，充滿其中。這些山神也來到佛陀面前，向佛陀的足部頂禮，然後退到一旁站立。 又有阿僧祇恒河沙數四大海神和諸河神，他們具有強大的威德和神通，他們所設的供養，比之前的更加殊勝。諸神身上的光芒和演奏的音樂燈光，遮蔽了日月，使其不再顯現。他們用占婆花（campaka，一種香花）散佈在熙連河（Hiranyavati，拘尸那城附近的河流），來到佛陀所在之處，向佛陀的足部頂禮，然後退到一旁站立。 當時，拘尸那城（Kusinagara，佛陀涅槃之地）的娑羅樹林（sala，一種樹木）變成了白色，如同白鶴一般。在虛空中，自然而然地出現了七寶堂閣，雕刻著精美的花紋，裝飾華麗，四周有欄桿，各種珍寶交錯鑲嵌。堂下有許多流泉和浴池，其中盛開著上妙的蓮花，如同北方郁單越國（Uttarakuru，佛教傳說中的四大洲之一）一般，也如同忉利天（Trayastrimsa，佛教欲界六天之一）的歡喜園。當時，娑羅樹林中間，各種裝飾莊嚴，非常可愛，也是如此。這些天人、阿修羅等，都看到了如來涅槃的景象，都感到悲傷，愁苦不樂。 當時，四天王（catvarah maharajah，佛教護法神）釋提桓因（Sakra devanam indra，帝釋天）互相說道：『你們觀察，諸天、世人和阿修羅，都大設供養，想要在最後供養如來。我們也應當如此供養，如果我們最後能夠供養，那麼我們的佈施功德將是最大的。』
【English Translation】 English version: They bowed their heads to the Buddha's feet, circumambulated the Buddha once, and then stood aside. At that time, all the bhiksus (Buddhist monks) and bhiksunis (Buddhist nuns) in Jambudvipa (the world we inhabit) gathered together, except for the venerable Mahakasyapa (one of the Buddha's ten great disciples, known for his ascetic practices) and Ananda (one of the Buddha's ten great disciples, known for his great learning). Moreover, there were countless asamkhya (an immeasurable number in Buddhism) worlds, as many as the sands of the Ganges River (an expression for a very large number), and all the mountains in Jambudvipa, with Mount Sumeru (the central mountain in Buddhist cosmology) as their head. These mountains were adorned and beautiful, with lush forests, trees with abundant branches, shading the sunlight, and various wonderful flowers all around. Dragon springs flowed with clear and fragrant water. Devas (gods), nagas (mythical serpent-like beings), devas (spirits), gandharvas (celestial musicians), asuras (belligerent deities), garudas (mythical bird-like beings), kinnaras (celestial musicians), mahoragas (great serpent deities), and those with magical powers, performing music, and such beings, filled the area. These mountain deities also came to the Buddha, bowed their heads to the Buddha's feet, and then stood aside. Furthermore, there were asamkhya worlds, as many as the sands of the Ganges River, of the four great ocean deities and river deities, who possessed great power and supernatural abilities. The offerings they presented were even more magnificent than before. The light from the deities' bodies and the music and lamps they offered obscured the sun and moon, making them invisible. They scattered campaka flowers (a fragrant flower) in the Hiranyavati River (a river near Kusinagara), and came to where the Buddha was, bowed their heads to the Buddha's feet, and then stood aside. At that time, the sala tree grove (a type of tree) in Kusinagara (the place of the Buddha's Parinirvana) turned white, like white cranes. In the empty space, seven-jeweled pavilions naturally appeared, with carved and exquisite patterns, adorned with splendor, surrounded by railings, and inlaid with various treasures. Below the pavilions were many flowing springs and bathing pools, filled with exquisite lotus flowers, like the northern Uttarakuru (one of the four great continents in Buddhist cosmology), and also like the Joyful Garden of Trayastrimsa (one of the six heavens in the desire realm). At that time, the sala tree grove was adorned with various decorations, very lovely and delightful, and it was also like this. These devas, humans, asuras, and others, all saw the scene of the Tathagata's Parinirvana, and they all felt sorrowful, sad, and unhappy. At that time, the Four Heavenly Kings (Buddhist guardian deities) and Sakra devanam indra (the king of the gods) said to each other: 'Observe, the devas, humans, and asuras are all making great offerings, wanting to make their final offerings to the Tathagata. We should also make such offerings, and if we are able to make the final offerings, then our merit from giving will be the greatest.'
波羅蜜則為成就滿足不難。」爾時四天王所設供養，倍勝於前，持曼陀羅花、摩訶曼陀羅花、迦枳樓伽花、摩訶迦枳樓伽花、曼殊沙花、摩訶曼殊沙花、散多尼迦花、摩訶散多尼迦花、愛樂花、大愛樂花、普賢花、大普賢花、時花、大時花、香城花、大香城花、歡喜花、大歡喜花、發欲花、大發欲花、香醉花、大香醉花、普香花、大普香花、天金葉花、龍華、波利質多樹花、拘毗羅樹花，復持種種上妙甘膳，來至佛所，稽首佛足。是諸天人所有光明，能覆日月，令不復現。以是供具，欲供養佛。如來知時，默然不受。爾時諸天，不果所愿，愁憂苦惱，卻住一面。
爾時釋提桓因及三十三天，設諸供具亦倍勝前，及所持花亦復如是，香氣微妙甚可愛樂，持得勝堂並諸小堂，來至佛所，稽首佛足，而白佛言：「世尊，我等深樂、愛護大乘，唯愿如來哀受我食。」如來知時，默然不受。時諸釋天，不果所愿，心懷愁惱，卻住一面。
乃至第六天，所設供養展轉勝前，寶幢幡蓋。寶蓋小者覆四天下，幡最短者周圍四海，幢最卑者至自在天，微風吹幡，出妙音聲。持上甘膳，來詣佛所，稽首佛足，白佛言：「世尊，唯愿如來哀受我等最後供養。」如來知時默然不受。是諸天等，不果所愿，心懷愁惱，卻住一面。
【現代漢語翻譯】 現代漢語譯本：'如果能做到波羅蜜（paramita，意為到達彼岸），那麼成就圓滿就不難了。' 當時，四大天王所設的供養比之前更加豐盛，他們拿著曼陀羅花（mandarava，天界之花）、摩訶曼陀羅花（mahamandarava，大曼陀羅花）、迦枳樓伽花（kakkara，天界之花）、摩訶迦枳樓伽花（mahakakkara，大迦枳樓伽花）、曼殊沙花（manjusa，天界之花）、摩訶曼殊沙花（mahamanjusa，大曼殊沙花）、散多尼迦花（santana，天界之花）、摩訶散多尼迦花（mahasantana，大散多尼迦花）、愛樂花、大愛樂花、普賢花、大普賢花、時花、大時花、香城花、大香城花、歡喜花、大歡喜花、發欲花、大發欲花、香醉花、大香醉花、普香花、大普香花、天金葉花、龍華、波利質多樹花（parijata，天界之樹花）、拘毗羅樹花（kuvira，天界之樹花），又拿著各種上等的美味佳餚，來到佛陀面前，頂禮佛足。這些天人所發出的光明，能夠遮蔽日月，使其不再顯現。他們用這些供品，想要供養佛陀。如來知道時機未到，默然不接受。當時，這些天人未能如願，感到憂愁苦惱，退到一旁站立。 當時，釋提桓因（Sakra devanam indra，帝釋天）和三十三天（Trayastrimsa，欲界第二天）所設的供養也比之前更加豐盛，他們所持的花也同樣如此，香氣微妙，非常可愛。他們拿著得勝堂和各個小堂，來到佛陀面前，頂禮佛足，對佛陀說：'世尊，我們深深地喜愛和護持大乘（Mahayana，佛教宗派），只希望如來能夠慈悲地接受我們的供養。' 如來知道時機未到，默然不接受。當時，這些釋天未能如願，心中感到憂愁煩惱，退到一旁站立。 乃至到了第六天，他們所設的供養越來越勝過之前，寶幢、幡蓋等也更加精美。寶蓋小的可以覆蓋四天下（caturbhuvana，指整個世界），幡最短的也可以環繞四海，幢最矮的也可以到達自在天（Isvara，色界頂層天）。微風吹動幡，發出美妙的聲音。他們拿著上等的美味佳餚，來到佛陀面前，頂禮佛足，對佛陀說：'世尊，只希望如來能夠慈悲地接受我們最後的供養。' 如來知道時機未到，默然不接受。這些天人未能如願，心中感到憂愁煩惱，退到一旁站立。
【English Translation】 English version: 'If one can achieve paramita (perfection, going beyond), then accomplishing fulfillment is not difficult.' At that time, the offerings made by the Four Heavenly Kings were even more abundant than before. They held mandarava flowers (heavenly flowers), mahamandarava flowers (great mandarava flowers), kakkara flowers (heavenly flowers), mahakakkara flowers (great kakkara flowers), manjusa flowers (heavenly flowers), mahamanjusa flowers (great manjusa flowers), santana flowers (heavenly flowers), mahasantana flowers (great santana flowers), beloved flowers, great beloved flowers, universal worthy flowers, great universal worthy flowers, seasonal flowers, great seasonal flowers, fragrant city flowers, great fragrant city flowers, joyful flowers, great joyful flowers, desire-arising flowers, great desire-arising flowers, fragrant intoxicated flowers, great fragrant intoxicated flowers, universal fragrant flowers, great universal fragrant flowers, heavenly golden leaf flowers, dragon flowers, parijata tree flowers (heavenly tree flowers), and kuvira tree flowers (heavenly tree flowers). They also brought various superior and delicious foods, came before the Buddha, and bowed at his feet. The light emitted by these heavenly beings could cover the sun and moon, causing them to no longer appear. With these offerings, they wished to make offerings to the Buddha. The Tathagata, knowing the time was not right, remained silent and did not accept. At that time, these heavenly beings did not have their wishes fulfilled, felt sorrow and distress, and retreated to stand on one side. At that time, Sakra devanam indra (Indra, ruler of the gods) and the Trayastrimsa (the Thirty-three Gods) also made offerings that were even more abundant than before. The flowers they held were also the same, with subtle and delightful fragrances. They brought the Hall of Victory and various small halls, came before the Buddha, bowed at his feet, and said to the Buddha, 'World Honored One, we deeply love and protect the Mahayana (Great Vehicle), we only wish that the Tathagata would compassionately accept our offerings.' The Tathagata, knowing the time was not right, remained silent and did not accept. At that time, these Sakra gods did not have their wishes fulfilled, felt sorrow and distress in their hearts, and retreated to stand on one side. Even up to the sixth heaven, the offerings they made became increasingly superior to those before, with jeweled banners and canopies becoming more exquisite. The small jeweled canopies could cover the four continents (the entire world), the shortest banners could surround the four seas, and the lowest banners could reach the Isvara heaven (the highest heaven in the realm of form). A gentle breeze blew the banners, producing wonderful sounds. They brought superior and delicious foods, came before the Buddha, bowed at his feet, and said to the Buddha, 'World Honored One, we only wish that the Tathagata would compassionately accept our final offerings.' The Tathagata, knowing the time was not right, remained silent and did not accept. These heavenly beings did not have their wishes fulfilled, felt sorrow and distress in their hearts, and retreated to stand on one side.
上至有頂，其餘梵眾，一切來集。爾時大梵天王及余梵眾，放身光明，遍四天下。欲界、人、天，日月光明，悉不復現。持諸寶幢、繒彩、幡蓋，幡極短者懸于梵宮至娑羅樹間，來詣佛所，稽首佛足，白佛言：「世尊！唯愿如來，哀受我等最後供養。」如來知時，默然不受。爾時諸梵不果所愿，心懷愁惱，卻住一面。
爾時毗摩質多阿修羅王，與無量阿修羅大眷屬俱，身諸光明，勝於梵天，持諸寶幢、繒彩、幡蓋，其蓋小者覆千世界，上妙甘膳，來詣佛所，稽首佛足，而白佛言：「唯愿如來，哀受我等最後供養。」如來知時，默然不受。諸阿修羅，不果所愿，心懷愁惱，卻住一面。
爾時欲界魔王波旬與其眷屬、諸天婇女，無量無邊阿僧祇眾，開地獄門，施清冷水，因而告曰：「汝等今者，無所能為，唯當專念如來、應、正遍知，建立最後隨喜供養，當令汝等長夜獲安。」時魔波旬于地獄中，悉除刀劍無量苦毒，熾然炎火注雨滅之。以佛神力，復發是心，令諸眷屬，皆舍刀劍、弓弩、鎧仗、鉾槊、長鉤、金錘、鉞斧、斗輪、罥索，所持供養，倍勝一切人天所設，其蓋小者覆中千界，來至佛所，稽首佛足，而白佛言：「我等今者，愛樂大乘，守護大乘。世尊！若有善男子善女人，為供養故、為怖畏故、
【現代漢語翻譯】 現代漢語譯本：從有頂天（色界最高層天）到其餘的梵眾天，一切都聚集而來。當時，大梵天王（色界初禪天之主）和其餘的梵眾，放出自身的光明，遍照四天下（指須彌山周圍四大洲）。欲界、人間、天上的日月光明，都無法再顯現。他們拿著各種寶幢、絲綢綵帶、幡蓋，幡蓋最短的也從梵天宮懸掛到娑羅樹之間，來到佛陀所在之處，頂禮佛足，對佛說：『世尊！唯愿如來，慈悲接受我們最後的供養。』如來知道時機，默然不接受。當時，諸梵天沒有實現願望，心中愁悶煩惱，退到一旁站立。 這時，毗摩質多阿修羅王（阿修羅之王）與無量阿修羅大眷屬一起，他們身上的光明，勝過梵天，拿著各種寶幢、絲綢綵帶、幡蓋，其中最小的幡蓋也能覆蓋千個世界，帶著上等的美味佳餚，來到佛陀所在之處，頂禮佛足，對佛說：『唯愿如來，慈悲接受我們最後的供養。』如來知道時機，默然不接受。諸阿修羅，沒有實現願望，心中愁悶煩惱，退到一旁站立。 這時，欲界魔王波旬（欲界第六天之主）和他的眷屬、諸天婇女，無量無邊的阿僧祇眾，打開地獄之門，施予清涼的水，並因此告誡他們說：『你們現在，無能為力，唯有專心憶念如來、應供、正遍知（佛的三個稱號），建立最後的隨喜供養，當能使你們長夜獲得安樂。』當時，魔王波旬在地獄中，全部除去刀劍等無量的痛苦刑具，熾熱的火焰也降雨熄滅。憑藉佛陀的神力，又發起了這樣的心念，讓他的眷屬，都捨棄刀劍、弓弩、鎧甲、長矛、長鉤、金錘、鉞斧、斗輪、繩索，所持的供養，勝過一切人天所設，其中最小的幡蓋也能覆蓋中千世界，來到佛陀所在之處，頂禮佛足，對佛說：『我們現在，愛樂大乘，守護大乘。世尊！如果有善男子善女人，爲了供養的緣故、爲了畏懼的緣故、'
【English Translation】 English version: From the summit of Akaniṣṭha (the highest heaven in the realm of form) down to the rest of the Brahma hosts, all gathered together. At that time, the Great Brahma King (ruler of the first dhyana heaven in the realm of form) and the rest of the Brahma hosts emitted light from their bodies, illuminating the four continents (referring to the four continents around Mount Sumeru). The light of the sun and moon in the desire realm, the human realm, and the heavens, all ceased to appear. Holding various jeweled banners, silken ribbons, and canopies, the shortest of the canopies stretched from the Brahma palace to the Sala trees, they came to where the Buddha was, bowed their heads to the Buddha's feet, and said to the Buddha: 'World Honored One! We beseech the Tathagata to compassionately accept our final offering.' The Tathagata, knowing the time, remained silent and did not accept. At that time, the Brahma beings did not fulfill their wish, and with sorrow and distress in their hearts, they stood aside. At this time, the Asura King Vimalacitra (king of the Asuras) came with countless great Asura retinues, their bodies emitting light that surpassed that of the Brahma beings, holding various jeweled banners, silken ribbons, and canopies, the smallest of which could cover a thousand worlds, bringing the finest delicacies, they came to where the Buddha was, bowed their heads to the Buddha's feet, and said to the Buddha: 'We beseech the Tathagata to compassionately accept our final offering.' The Tathagata, knowing the time, remained silent and did not accept. The Asuras, not fulfilling their wish, with sorrow and distress in their hearts, stood aside. At this time, the Mara King Papiyas (ruler of the sixth heaven in the desire realm) and his retinue, heavenly maidens, and countless Asankhya beings, opened the gates of hell, provided cool water, and thus admonished them, saying: 'You are now powerless, you can only single-mindedly remember the Tathagata, the Arhat, the Samyaksaṃbuddha (three titles of the Buddha), establish the final rejoicing offering, which will enable you to obtain peace and happiness throughout the long night.' At that time, the Mara Papiyas, in hell, removed all the countless instruments of suffering such as swords, and extinguished the blazing flames with rain. Through the Buddha's divine power, he again generated this thought, causing his retinue to abandon their swords, bows, arrows, armor, spears, long hooks, golden hammers, axes, battle wheels, and ropes, the offerings they held, surpassing all those made by humans and gods, the smallest of the canopies could cover a middle thousand worlds, they came to where the Buddha was, bowed their heads to the Buddha's feet, and said to the Buddha: 'We now love and protect the Mahayana. World Honored One! If there are good men and good women, for the sake of making offerings, for the sake of fear,'
為誑他故、為財利故、為隨他故受是大乘，或真或偽，我等爾時當爲是人，除滅怖畏，說如是咒：
「『啅抧 吒吒羅啅抧 盧呵隸 摩訶盧呵隸 阿羅 遮羅 多羅 莎呵』
「是咒能令諸失心者、怖畏者、說法者、不斷正法者，為伏外道故、護己身故、護正法故、護大乘故，說如是咒。若有能持如是咒者，無惡象怖，若至曠野、空澤、險處不生怖畏，亦無水火、師子虎狼、盜賊王難。世尊！若有能持如是咒者，悉能除滅如是等怖。世尊！持是咒者，我當護之，如龜藏六。世尊！我等今者，不以諭諂說如是事，持是咒者，我當至誠，益其勢力。唯愿如來，哀受我等最後供養。」
爾時佛告魔波旬言：「我不受汝飲食供養，我已受汝所說神咒，為欲安樂一切眾生、四部眾故。」佛說是已，默然不受。如是三請，皆亦不受。時魔波旬，不果所愿，心懷愁惱，卻住一面。
爾時大自在天王與其眷屬無量無邊，及諸天眾，所設供具，悉覆梵、釋、護世四王、人天八部、及非人等所有供具。梵釋所設，猶如聚墨在珂貝邊，悉不復現。寶蓋小者能覆三千大千世界。持如是等供養之具，來詣佛所，稽首佛足，繞無數匝，白佛言：「世尊！我等所獻微末供具，喻如蚊子供養於我，亦如有人以一掬水投于大海
【現代漢語翻譯】 現代漢語譯本：爲了欺騙他人，爲了財利，爲了隨順他人而接受大乘教法，不論是真還是假，我們那時應當為這些人，消除他們的恐懼，說這樣的咒語： 『啅抧（zhuózhǐ） 吒吒羅啅抧（zhāzhāluó zhuózhǐ） 盧呵隸（lúhē lì） 摩訶盧呵隸（móhē lúhē lì） 阿羅（āluó） 遮羅（zhēluó） 多羅（duōluó） 莎呵（suōhē）』 這個咒語能使那些失去心智的人、恐懼的人、說法的人、不中斷正法的人，爲了降伏外道、保護自己、保護正法、保護大乘教法，而說這個咒語。如果有人能持誦這個咒語，就不會有惡象的恐懼，如果到了曠野、空曠的沼澤、危險的地方也不會產生恐懼，也不會有水火、獅子虎狼、盜賊王難。世尊！如果有人能持誦這個咒語，就能消除所有這些恐懼。世尊！持誦這個咒語的人，我應當保護他，就像烏龜藏起六根一樣。世尊！我們現在，不是用虛偽諂媚來說這些事，持誦這個咒語的人，我將以至誠之心，增加他的力量。唯愿如來，哀憫接受我們最後的供養。」 那時，佛告訴魔波旬（mó bō xún，魔王名）說：『我不接受你的飲食供養，我已經接受了你所說的神咒，爲了安樂一切眾生、四部弟子。』佛說完這些話，就默然不接受。這樣請求了三次，佛都還是不接受。當時魔波旬，沒有達到願望，心中愁悶惱怒，退到一邊站著。 那時，大自在天王（dà zìzài tiānwáng，欲界頂天的天王）和他的眷屬無量無邊，以及諸天眾，所設定的供養器具，全部覆蓋了梵天（fàntiān，色界初禪天）、帝釋天（dìshìtiān，欲界第二天）、護世四王（hùshì sìwáng，四大天王）、人天八部（réntiān bābù，天龍八部）以及非人等所有的供養器具。梵天和帝釋天所設定的供養，就像一團墨汁在珂貝旁邊，完全看不見了。寶蓋小的也能覆蓋三千大千世界。拿著這些供養的器具，來到佛的住所，頂禮佛足，繞佛無數圈，對佛說：『世尊！我們所獻的微薄供養，就像蚊子供養我一樣，也像有人用一捧水投入大海一樣。』
【English Translation】 English version: For the sake of deceiving others, for the sake of wealth and gain, or for the sake of following others, they accept the Mahayana teachings, whether true or false. At that time, we should eliminate the fear of these people and recite this mantra: 'Dhuo Zhi (啅抧), Zha Zha Luo Dhuo Zhi (吒吒羅啅抧), Lu He Li (盧呵隸), Maha Lu He Li (摩訶盧呵隸), A Luo (阿羅), Zhe Luo (遮羅), Duo Luo (多羅), Suo He (莎呵)' This mantra can enable those who have lost their minds, those who are fearful, those who preach, and those who do not interrupt the true Dharma, to recite this mantra for the sake of subduing external paths, protecting themselves, protecting the true Dharma, and protecting the Mahayana teachings. If anyone can uphold this mantra, they will not have the fear of evil elephants. If they go to the wilderness, empty swamps, or dangerous places, they will not be afraid. They will also be free from the dangers of water, fire, lions, tigers, wolves, thieves, and royal difficulties. World Honored One! If anyone can uphold this mantra, they can eliminate all such fears. World Honored One! I shall protect those who uphold this mantra, just as a turtle hides its six senses. World Honored One! We are not speaking these things with flattery or deceit. For those who uphold this mantra, I will sincerely increase their power. May the Tathagata compassionately accept our final offering. At that time, the Buddha said to Mara Papiyas (魔波旬, a demon king): 'I do not accept your food offerings. I have already accepted the divine mantra you have spoken, for the sake of bringing peace and happiness to all sentient beings and the fourfold assembly.' After the Buddha said this, he remained silent and did not accept. Even after three requests, the Buddha still did not accept. At that time, Mara Papiyas, not having achieved his wish, felt sorrow and distress, and retreated to one side. At that time, the Great Free Heaven King (大自在天王, the king of the highest heaven in the desire realm) and his countless retinue, as well as the heavenly hosts, offered their provisions, which completely covered all the offerings of Brahma (梵天, the first dhyana heaven in the form realm), Sakra (帝釋天, the second heaven in the desire realm), the Four Guardian Kings (護世四王, the four heavenly kings), the eight classes of humans and non-humans (人天八部, the eight kinds of beings), and others. The offerings of Brahma and Sakra were like a drop of ink next to a white shell, completely invisible. Even a small jeweled canopy could cover the three thousand great thousand worlds. Holding these offerings, they came to the Buddha's abode, bowed at the Buddha's feet, circumambulated him countless times, and said to the Buddha: 'World Honored One! Our meager offerings are like a mosquito offering to me, or like someone throwing a handful of water into the ocean.'
，然一小燈助百千日，春夏之月眾花茂盛，有持一花益於眾花，以亭歷子益須彌山，豈當有益大海、日明、眾花、須彌。世尊！我今所奉微末供具，亦復如是。若以三千大千世界滿中香花、伎樂、幡蓋，供養如來，尚不足言。何以故？如來為諸眾生，常于地獄、餓鬼、畜生諸惡趣中，受諸苦惱。是故世尊！應見哀愍，受我等供。」
爾時東方去此無量無數阿僧祇恒河沙數微塵等世界，彼有佛土，名意樂美音，佛號虛空等如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。爾時彼佛即告第一大弟子言：「善男子！汝今宜往西方娑婆世界，彼土有佛，號釋迦牟尼如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，彼佛不久當般涅槃。善男子！汝可持此世界香飯——其飯香美，食之安隱——可以此食，奉獻彼佛世尊，世尊食已，入般涅槃。善男子！並可禮敬，請決所疑。」
爾時無邊身菩薩摩訶薩即受佛教，從座而起，稽首佛足，右繞三匝，與無量阿僧祇菩薩俱，從彼國發，來至此娑婆世界。應時此間三千大千世界大地，六種震動。於是眾中，梵、釋、四天王、魔王波旬、摩醯首羅，如是大眾，見是地動，舉身毛豎，喉舌枯燥，驚怖戰慄，
【現代漢語翻譯】 現代漢語譯本： 『然而，一盞小燈可以照亮成百上千個白天，春夏季節各種花朵茂盛，拿出一朵花來貢獻給眾花，用一顆小小的亭歷子去增加須彌山（Mount Sumeru），難道會對大海、太陽的光明、眾花、須彌山有什麼益處嗎？世尊！我現在所奉獻的微薄供品，也是如此。如果用充滿三千大千世界的香花、伎樂、幡蓋來供養如來，尚且不足以表達心意。為什麼呢？因為如來爲了眾生，常常在地獄、餓鬼、畜生等各種惡道中，承受各種苦惱。所以，世尊！應該慈悲憐憫，接受我們的供養。』 當時，在東方，距離這裡有無量無數阿僧祇（asamkhya，無數）恒河沙數微塵等世界的地方，有一個佛土，名叫意樂美音，那裡的佛號為虛空等如來（Tathagata）、應供（Arhat）、正遍知（Samyaksambuddha）、明行足（Vidya-charana-sampanna）、善逝（Sugata）、世間解（Lokavid）、無上士（Anuttara）、調御丈夫（Purushadamyasarathi）、天人師（Shasta devamanushyanam）、佛（Buddha）、世尊（Bhagavan）。當時，那位佛就告訴他的第一大弟子說：『善男子！你現在應該前往西方的娑婆世界（Sahā world），那個世界有佛，號為釋迦牟尼如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，那位佛不久將要般涅槃（Parinirvana）。善男子！你可以拿著這個世界的香飯——這飯香美，吃了可以安穩——用這飯來供奉那位佛世尊，世尊吃完后，就會進入般涅槃。善男子！你還可以禮敬他，請他解答你的疑惑。』 當時，無邊身菩薩摩訶薩（Bodhisattva-Mahasattva）立即接受了佛的教誨，從座位上站起來，向佛的腳稽首，右繞三圈，與無量阿僧祇菩薩一起，從那個佛國出發，來到這個娑婆世界。當時，這個三千大千世界的大地，發生了六種震動。於是，大眾之中，梵天（Brahma）、帝釋天（Indra）、四大天王（Four Heavenly Kings）、魔王波旬（Mara Papiyas）、摩醯首羅（Maheshvara），這些大眾，看到大地震動，都感到毛骨悚然，喉嚨乾渴，驚恐戰慄。
【English Translation】 English version: 'However, a small lamp can illuminate hundreds and thousands of days, and in the spring and summer months, various flowers flourish. Taking one flower to offer among many, or using a tiny tilaka seed to add to Mount Sumeru, how could that benefit the ocean, the sun's light, the many flowers, or Mount Sumeru? World-Honored One! My meager offerings are also like this. If one were to offer the Tathagata with fragrant flowers, music, and banners filling the three thousand great thousand worlds, it would still be insufficient to express one's heart. Why is that? Because the Tathagata, for the sake of all beings, constantly endures various sufferings in hell, among hungry ghosts, and among animals in all the evil realms. Therefore, World-Honored One! You should have compassion and accept our offerings.' At that time, in the east, beyond immeasurable, countless asamkhya (innumerable) Ganges river sands of dust-like worlds, there was a Buddha land called Delightful Sound, where the Buddha was named Emptiness-like Tathagata (Tathagata), Arhat (Arhat), Perfectly Enlightened One (Samyaksambuddha), Perfect in Knowledge and Conduct (Vidya-charana-sampanna), Well-Gone One (Sugata), Knower of the World (Lokavid), Unsurpassed One (Anuttara), Tamer of Men (Purushadamyasarathi), Teacher of Gods and Humans (Shasta devamanushyanam), Buddha (Buddha), World-Honored One (Bhagavan). At that time, that Buddha said to his foremost disciple: 'Good man! You should now go to the western Sahā world, where there is a Buddha named Shakyamuni Tathagata, Arhat, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Gods and Humans, Buddha, World-Honored One. That Buddha will soon enter Parinirvana. Good man! You can take this fragrant rice from this world—this rice is fragrant and delicious, and eating it brings peace—and offer it to that Buddha, the World-Honored One. After the World-Honored One eats it, he will enter Parinirvana. Good man! You can also pay your respects and ask him to resolve your doubts.' At that time, the Bodhisattva-Mahasattva Boundless Body immediately accepted the Buddha's teaching, rose from his seat, bowed his head to the Buddha's feet, circumambulated him three times to the right, and together with immeasurable asamkhya Bodhisattvas, departed from that Buddha land and came to this Sahā world. At that time, the earth of this three thousand great thousand worlds shook in six ways. Then, among the assembly, Brahma, Indra, the Four Heavenly Kings, Mara Papiyas, Maheshvara, and such a great assembly, seeing the earth shake, felt their hair stand on end, their throats dry, and they trembled in fear.
各欲四散。自見其身，無復光明，所有威德，殄滅無餘。
是時文殊師利法王子，即從座起，告諸大眾：「諸善男子！汝等勿怖，汝等勿怖。何以故？東方去此無量無數阿僧祇恒河沙微塵等世界，有世界名意樂美音，佛號虛空等如來、應、正遍知，十號具足，彼有菩薩名無邊身，與無量菩薩，欲來至此供養如來。以彼菩薩威德力故，令汝身光悉不復現。是故汝等應生歡喜，勿懷恐怖。」爾時大眾，悉皆遙見彼佛大眾，如明鏡中自觀己身。
時文殊師利復告大眾：「汝今所見彼佛大眾，如見此佛。以佛神力，復當如是得見九方無量諸佛。」
爾時大眾各相謂言：「苦哉，苦哉！世間空虛，如來不久當般涅槃。」是時大眾一切悉見無邊身菩薩及其眷屬，是菩薩身，一一毛孔，各各出生一大蓮花，一一蓮花各有七萬八千城邑，縱廣正等如毗耶離城，墻壁諸塹七寶雜廁，多羅寶樹七重行列，人民熾盛安隱豐樂，閻浮檀金以為卻敵，一一卻敵，各有種種七寶，林樹花果茂盛，微風吹動出微妙音，其聲和雅，猶如天樂。城中人民，聞是音聲，即得受于上妙快樂。是諸塹中，妙水盈滿，清凈香潔如真琉璃。是諸水中有七寶船，諸人乘之遊戲澡浴，共相娛樂，快樂無極。復有無量雜色蓮花，優缽羅花、拘物頭花、波
【現代漢語翻譯】 現代漢語譯本 各自想要四散逃開。看到自己的身體，不再有光明，所有的威德，都消滅無餘。 這時，文殊師利（Manjusri，智慧的象徵）法王子，即從座位站起，告訴大眾：『各位善男子！你們不要害怕，你們不要害怕。為什麼呢？東方距離這裡無量無數阿僧祇（asamkhya，極大的數字）恒河沙微塵等世界，有一個世界名叫意樂美音，佛號虛空等如來（Tathagata，佛的稱號）、應（Arhat，值得尊敬的人）、正遍知（Samyaksambuddha，完全覺悟的人），十號具足，那裡有一位菩薩名叫無邊身，與無量菩薩，想要來到這裡供養如來。因為那位菩薩的威德力，使你們身上的光芒全部不再顯現。所以你們應當心生歡喜，不要懷有恐懼。』當時大眾，都遙遠地看見了那位佛陀的大眾，如同在明鏡中自己觀看自己的身影。 這時，文殊師利又告訴大眾：『你們現在所看見的那位佛陀的大眾，如同看見這裡的佛陀一樣。憑藉佛的神力，你們還將這樣看見九方無量諸佛。』 當時大眾各自互相說道：『苦啊，苦啊！世間空虛，如來不久將要般涅槃（Parinirvana，佛的最終涅槃）。』這時，大眾都看見了無邊身菩薩及其眷屬，這位菩薩的身上，每一個毛孔，都各自生出一朵大蓮花，每一朵蓮花各有七萬八千座城邑，縱橫廣闊正等同於毗耶離城（Vaishali，古印度城市），城墻和護城河用七寶混合而成，多羅寶樹（Tala，棕櫚樹）排列成七重行列，人民興盛安樂富足，用閻浮檀金（Jambudvipa，一種黃金）作為防禦工事，每一個防禦工事，都有各種各樣的七寶，樹林花果茂盛，微風吹動發出微妙的聲音，那聲音和諧優雅，如同天上的音樂。城中的人民，聽到這聲音，就能夠享受到上妙的快樂。那些護城河中，充滿了美妙的水，清凈香潔如同真正的琉璃。這些水中，有七寶船，人們乘坐著它們遊戲洗浴，共同娛樂，快樂無比。還有無量雜色的蓮花，優缽羅花（utpala，藍色蓮花）、拘物頭花（kumuda，白色睡蓮）、波
【English Translation】 English version Each wanted to scatter in all directions. Seeing their own bodies, they no longer had light, and all their majestic power was extinguished without remainder. At that time, the Dharma Prince Manjusri (symbol of wisdom), immediately rose from his seat and addressed the assembly: 'Good men! Do not be afraid, do not be afraid. Why is that? To the east, beyond countless asamkhya (immeasurable number) of worlds, as numerous as the sands of the Ganges, there is a world named Delightful Sound, where the Buddha is called Emptiness-like Tathagata (Buddha's title), Arhat (worthy one), Samyaksambuddha (fully enlightened one), possessing all ten titles. There, a Bodhisattva named Boundless Body, along with countless Bodhisattvas, wishes to come here to make offerings to the Tathagata. Because of that Bodhisattva's majestic power, the light from your bodies has all ceased to appear. Therefore, you should rejoice and not harbor fear.' At that time, the assembly all saw from afar that Buddha's assembly, as if seeing their own reflections in a clear mirror. Then, Manjusri again addressed the assembly: 'The assembly of that Buddha that you now see is like seeing this Buddha. Through the Buddha's divine power, you will also see the countless Buddhas of the nine directions in this way.' At that time, the assembly said to each other: 'How painful, how painful! The world is empty, and the Tathagata will soon enter Parinirvana (final nirvana of a Buddha).' At that time, the entire assembly saw the Bodhisattva Boundless Body and his retinue. From each pore of this Bodhisattva's body, a large lotus flower emerged, and each lotus flower contained seventy-eight thousand cities, each as wide and long as the city of Vaishali (ancient Indian city). The walls and moats were made of a mixture of seven treasures, and Tala (palm) trees were arranged in seven rows. The people were prosperous, peaceful, and affluent. Jambudvipa (a type of gold) was used for fortifications, and each fortification had various kinds of seven treasures. The forests, flowers, and fruits were lush, and a gentle breeze blew, producing subtle sounds, harmonious and elegant like heavenly music. The people in the cities, upon hearing these sounds, immediately experienced supreme joy. The moats were filled with wonderful water, pure and fragrant like genuine crystal. In these waters were seven-treasure boats, and people rode them, playing and bathing, enjoying themselves together with boundless joy. There were also countless lotuses of various colors, utpala (blue lotus) flowers, kumuda (white water lily) flowers, and pa
頭摩花、分陀利花，其花縱廣猶如車輪。其塹岸上，多有園林，一一園中有五泉池，是諸池中復有諸花，優缽羅花、拘物頭花、波頭摩花、分陀利花，其花縱廣亦如車輪，香氣馚馥，甚可愛樂。其水清凈柔軟第一，鳧雁鴛鴦遊戲其中。其園各有眾寶宮宅，一一宮宅縱廣正等滿四由旬，所有墻壁四寶所成，所謂金銀琉璃頗梨，真金為向，周匝欄楯，玫瑰為地，金沙布上。是宮宅中，多有七寶流泉浴池，一一池邊，各有十八黃金梯陛，閻浮檀金為芭蕉樹，如忉利天歡喜之園。是一一城，各有八萬四千人王，一一諸王，各有無量夫人、婇女，共相娛樂，歡喜受樂。其餘人民，亦復如是，各于住處，共相娛樂。是中眾生，不聞餘名，純聞無上大乘之聲。是諸花中，一一各有師子之座，其座四足皆紺琉璃，柔軟素衣以布座上，其衣微妙出過三界。一一座上，有一王坐，以大乘法教化眾生，或有眾生書持、讀誦，如說修行，如是流佈大乘經典。爾時無邊身菩薩，安止如是無量眾生，于自身已令舍世樂，皆作是言：「苦哉，苦哉！世間空虛，如來不久當般涅槃。」
爾時無邊身菩薩，與無量菩薩周匝圍繞，示現如是神通力已，持是種種無量供具，及以上妙香美飲食，若有得聞是食香氣，煩惱諸垢皆悉消滅。以是菩薩神通力故，
【現代漢語翻譯】 現代漢語譯本：頭摩花（一種蓮花）、分陀利花（白蓮花），它們的花朵展開時，縱橫都像車輪一樣大。在這些花池的岸邊，有很多園林，每個園林里都有五個泉池。這些池中又生長著各種花，優缽羅花（青蓮花）、拘物頭花（紅蓮花）、波頭摩花（粉紅蓮花）、分陀利花（白蓮花），它們的花朵展開時，縱橫也像車輪一樣大，香氣濃郁，非常可愛。池水清澈柔軟，是最好的水，野鴨、大雁、鴛鴦在其中嬉戲。每個園林都有用各種珍寶建造的宮殿宅院，每個宮殿宅院的縱橫都正好是四由旬（古印度長度單位），墻壁由四種珍寶構成，即黃金、白銀、琉璃和水晶。用純金做成窗戶，周圍有欄桿，用玫瑰鋪地，上面鋪著金沙。這些宮殿宅院中，有很多用七寶裝飾的流泉浴池，每個池邊都有十八級黃金臺階，用閻浮檀金（一種黃金）做成芭蕉樹，就像忉利天（欲界第二天）的歡喜園一樣。每一座城中，都有八萬四千個人王，每個國王都有無數的夫人和宮女，一起娛樂，享受快樂。其餘的人民也一樣，各自在自己的住所里，一起娛樂。這裡的眾生，聽不到其他的聲音，只聽到無上大乘佛法的聲音。在這些花中，每一朵花上都有一張獅子座，座子的四足都是深藍色的琉璃，上面鋪著柔軟的素色布，這布非常精美，超過了三界（欲界、色界、無色界）。每個座子上都有一位國王坐著，用大乘佛法教化眾生，有的眾生書寫、受持、讀誦，按照佛法修行，這樣流傳大乘經典。那時，無邊身菩薩安頓了無數的眾生，讓他們捨棄世俗的快樂，都說：『苦啊，苦啊！世間是空虛的，如來不久就要般涅槃（佛的圓寂）。』 那時，無邊身菩薩與無數的菩薩圍繞著，展現了這樣的神通力后，拿著各種各樣無量的供品，以及上等的香美飲食，如果有人聞到這些食物的香氣，煩惱和污垢都會全部消失。這是因為菩薩的神通力。
【English Translation】 English version: The head-mora flowers (a type of lotus) and pundarika flowers (white lotus), their blossoms are as wide and long as chariot wheels. On the banks of these flower ponds, there are many gardens, and in each garden, there are five spring pools. In these pools, various flowers grow, including utpala flowers (blue lotus), kumuda flowers (red lotus), padma flowers (pink lotus), and pundarika flowers (white lotus). Their blossoms are also as wide and long as chariot wheels, with a rich fragrance, making them very delightful. The water is clear, soft, and of the highest quality, with ducks, geese, and mandarin ducks playing in it. Each garden has palaces and residences built with various treasures. Each palace and residence is exactly four yojanas (an ancient Indian unit of length) in length and width. The walls are made of four treasures: gold, silver, lapis lazuli, and crystal. Pure gold is used for the windows, surrounded by railings, with roses as the ground, and gold sand spread on top. In these palaces and residences, there are many flowing spring bathing pools adorned with seven treasures. Each pool has eighteen golden steps, with banana trees made of jambudvipa gold (a type of gold), resembling the Joyful Garden of Trayastrimsa Heaven (the second heaven of the desire realm). In each city, there are eighty-four thousand kings, and each king has countless consorts and palace women, enjoying themselves and experiencing happiness. The rest of the people are also the same, each enjoying themselves in their own residences. The beings here do not hear any other sounds, only the sound of the unsurpassed Mahayana Dharma. In each of these flowers, there is a lion seat, with four legs made of dark blue lapis lazuli, covered with soft plain cloth. This cloth is exquisite, surpassing the three realms (desire realm, form realm, formless realm). On each seat, there is a king sitting, teaching sentient beings with the Mahayana Dharma. Some beings write, uphold, and recite, practicing according to the Dharma, thus spreading the Mahayana scriptures. At that time, Bodhisattva Boundless Body settled countless beings, causing them to abandon worldly pleasures, and they all said: 『Suffering, suffering! The world is empty, and the Tathagata will soon enter Parinirvana (the Buddha's passing away).』 At that time, Bodhisattva Boundless Body, surrounded by countless Bodhisattvas, after manifesting such miraculous powers, held various immeasurable offerings, as well as superior fragrant and delicious food. If anyone smelled the fragrance of this food, all afflictions and defilements would disappear. This is due to the miraculous power of the Bodhisattva.
一切大眾悉皆得見如是變化。無邊身菩薩身大無邊、量同虛空，唯除諸佛，余無能見是菩薩身其量邊際。爾時無邊身菩薩及其眷屬，所設供養倍勝於前，來至佛所，稽首佛足，合掌恭敬白佛言：「世尊！唯愿哀愍，受我等食。」如來知時，默然不受。如是三請，悉亦不受。爾時無邊身菩薩及其眷屬，卻住一面。
南西北方諸佛世界，亦有無量無邊身菩薩，所持供養倍勝於前，來至佛所，乃至卻住一面，皆亦如是。
爾時娑羅雙樹吉祥福地，縱廣三十二由旬，大眾充滿，間無空缺。爾時四方無邊身菩薩及其眷屬所坐之處，或如錐頭、針鋒、微塵，十方如微塵等諸佛世界諸大菩薩，悉來集會，及閻浮提一切大眾，亦悉來集——唯除尊者摩訶迦葉、阿難二眾，阿阇世王及其眷屬——乃至毒蛇，視能殺人蜣螂、蝮蝎，及十六種行惡業者，一切來集。陀那婆神、阿修羅等，悉舍惡念，皆生慈心，如父、如母、如姊、如妹；三千大千世界眾生，慈心相向，亦復如是，除一闡提。
爾時三千大千世界，以佛神力故，地皆柔軟，無有丘墟、土沙、礫石、荊棘、毒草，眾寶莊嚴，猶如西方無量壽佛極樂世界。是時大眾悉見十方如微塵等諸佛世界，如於明鏡自觀己身，見諸佛土亦復如是。
爾時如來面門所出五色
【現代漢語翻譯】 現代漢語譯本：所有在場的大眾都看到了這樣的變化。無邊身菩薩（Avalokiteśvara，意為觀世音菩薩的化身）的身體廣大無邊，其量如同虛空，除了諸佛之外，沒有人能夠看到這位菩薩身體的邊際。那時，無邊身菩薩及其眷屬，所準備的供養比之前更加豐盛，他們來到佛陀面前，頂禮佛足，合掌恭敬地對佛說：『世尊！懇請您慈悲，接受我們的供養。』如來知道時機未到，默然不接受。他們這樣請求了三次，佛陀都未接受。這時，無邊身菩薩及其眷屬退到一旁。 來自南方、北方、西方諸佛世界的無量無邊身菩薩，他們所持的供養比之前更加豐盛，也來到佛陀面前，直到退到一旁，情況都與之前相同。 那時，娑羅雙樹（Sal tree）下的吉祥福地，縱橫三十二由旬（yojana，古印度長度單位），大眾充滿，沒有空隙。這時，四方無邊身菩薩及其眷屬所坐之處，有的像錐頭、針尖、微塵一般大小。十方如微塵般多的諸佛世界的諸大菩薩都來了，以及閻浮提（Jambudvipa，指我們所居住的這個世界）的一切大眾也都聚集而來——除了尊者摩訶迦葉（Mahākāśyapa，佛陀十大弟子之一）、阿難（Ānanda，佛陀十大弟子之一）二眾，阿阇世王（Ajatasatru，古印度國王）及其眷屬——甚至毒蛇，視能殺人的蜣螂、蝮蝎，以及十六種行惡業的人，也都聚集而來。陀那婆神（Danava，印度神話中的惡魔）、阿修羅（Asura，非天神）等，都捨棄了惡念，生起了慈悲之心，如同對待父親、母親、姐姐、妹妹一樣；三千大千世界（Trisahasra-Mahasahasra-lokadhatu，佛教宇宙觀中的一個世界系統）的眾生，也以慈悲之心相待，情況也是如此，除了斷善根的一闡提（Icchantika，指沒有成佛可能的人）。 那時，三千大千世界，因為佛陀的神力，地面都變得柔軟，沒有丘陵、沙土、礫石、荊棘、毒草，而是以眾寶莊嚴，如同西方無量壽佛（Amitayus，阿彌陀佛）的極樂世界。這時，大眾都看到了十方如微塵般多的諸佛世界，如同在明鏡中看到自己的身影一樣，看到諸佛的國土也是如此。 這時，如來面門所出的五色
【English Translation】 English version: All the assembly present witnessed such transformations. The body of Bodhisattva Avalokiteśvara (meaning the embodiment of Avalokiteśvara), was vast and boundless, its measure like the void, and except for the Buddhas, no one could see the limits of this Bodhisattva's body. At that time, Bodhisattva Avalokiteśvara and his retinue, having prepared offerings that were even more abundant than before, came before the Buddha, bowed at his feet, and with palms joined respectfully said to the Buddha: 'World Honored One! We beseech you to have compassion and accept our offerings.' The Tathagata, knowing the time was not right, remained silent and did not accept. They requested three times in this manner, and the Buddha still did not accept. At this point, Bodhisattva Avalokiteśvara and his retinue withdrew to one side. From the Buddha worlds of the South, North, and West, countless Bodhisattvas Avalokiteśvara, holding offerings even more abundant than before, also came before the Buddha, and until they withdrew to one side, the situation was the same as before. At that time, the auspicious blessed land under the twin Sal trees (Sal tree), was thirty-two yojanas (yojana, an ancient Indian unit of length) in length and breadth, filled with the assembly, with no space left. At this time, the places where the Bodhisattvas Avalokiteśvara from the four directions and their retinues sat, were sometimes like the tip of a cone, the point of a needle, or a speck of dust. The great Bodhisattvas from the Buddha worlds as numerous as dust particles in the ten directions all came, and all the assembly of Jambudvipa (referring to the world we live in) also gathered—except for the venerable Mahākāśyapa (one of the ten great disciples of the Buddha), Ānanda (one of the ten great disciples of the Buddha) and their groups, King Ajatasatru (an ancient Indian king) and his retinue—even poisonous snakes, dung beetles that could kill, vipers, scorpions, and the sixteen kinds of people who committed evil deeds, all gathered. The Danava gods (demons in Indian mythology), Asuras (non-heavenly deities), and others, all abandoned their evil thoughts and generated compassionate hearts, treating each other like fathers, mothers, elder sisters, and younger sisters; the beings of the Trisahasra-Mahasahasra-lokadhatu (a world system in Buddhist cosmology) also treated each other with compassionate hearts, and the situation was the same, except for the Icchantikas (those who have cut off their roots of goodness and cannot attain Buddhahood). At that time, the ground of the Trisahasra-Mahasahasra-lokadhatu, due to the Buddha's divine power, became soft, without hills, sand, gravel, thorns, or poisonous weeds, but adorned with various treasures, like the Western Pure Land of Amitayus (Amitabha Buddha). At this time, the assembly all saw the Buddha worlds as numerous as dust particles in the ten directions, as if seeing their own reflections in a clear mirror, and they saw the Buddha lands in the same way. At this time, the five-colored rays emitted from the Buddha's face
光明，其光明曜覆諸大會，令彼身光，悉不復現；所應作已，還從口入。時諸天人及諸會眾，阿修羅等，見佛光明，還從口入，皆大恐怖，身毛為豎，復作是言：「如來光明出已還入，非無因緣，必於十方所作已辦，將是最後涅槃之相。何期苦哉，何期苦哉！如何？世尊一旦舍離四無量心，不受人天所奉供養，聖慧日光從今永滅，無上法船於斯沉沒。嗚呼痛哉，世間大苦。」舉手捶胸，悲號啼哭，支節戰動，不能自持，身諸毛孔流血灑地。
大般涅槃經卷第一 大正藏第 12 冊 No. 0374 大般涅槃經
大般涅槃經卷第二
北涼天竺三藏曇無讖譯壽命品第一之二
爾時會中有優婆塞，是拘尸那城工巧之子，名曰純陀，與其同類十五人俱。為令世間得善果故，捨身威儀，從座而起，偏袒右肩，右膝著地，合掌向佛，悲泣墮淚，頂禮佛足，而白佛言：「唯愿世尊及比丘僧，哀受我等最後供養，為度無量諸眾生故。世尊！我等從今無主、無親、無救、無護、無歸、無趣、貧窮飢困，欲從如來求將來食，唯愿哀愍，受我微供，然後乃入于般涅槃。世尊！譬如剎利、若婆羅門、毗舍、首陀，以貧窮故，遠至他國，役力農作，得好調牛，良田平正，無諸沙鹵、惡草、株杌，唯悕天雨。言調
【現代漢語翻譯】 現代漢語譯本 光明，它的光芒照耀覆蓋整個法會，使得在場所有人的身光都無法顯現；該做的已經做完，光明又從佛的口中返回。當時，諸天人以及法會大眾、阿修羅等，見到佛的光明從口中返回，都感到非常恐懼，汗毛豎立，又說道：『如來的光明發出后又返回，這絕非沒有原因，必定是他在十方所做的事情已經完成，這將是最後涅槃的徵兆。多麼痛苦啊，多麼痛苦啊！怎麼會這樣？世尊一旦捨棄四無量心，不再接受人天供養，聖慧的光芒從今以後將永遠熄滅，無上的法船也將在此沉沒。嗚呼，真是悲痛啊，世間真是太苦了。』他們舉手捶胸，悲號啼哭，四肢顫抖，不能自持，全身的毛孔都流出血來，灑在地上。
《大般涅槃經》卷第一 大正藏第 12 冊 No. 0374 《大般涅槃經》
《大般涅槃經》卷第二
北涼天竺三藏曇無讖譯《壽命品》第一之二
當時，法會中有一位優婆塞（在家男居士），是拘尸那城一位工匠的兒子，名叫純陀（Cunda），與他同行的還有十五人。爲了讓世間得到善果，他們捨棄了威儀，從座位上站起來，袒露右肩，右膝跪地，合掌向佛，悲傷地哭泣，頂禮佛足，然後對佛說：『唯愿世尊以及比丘僧（出家僧眾），慈悲接受我們最後的供養，爲了度化無量眾生。世尊！我們從今以後無主、無親、無救、無護、無歸、無依，貧窮飢困，想要從如來這裡求得未來的食物，唯愿您慈悲憐憫，接受我們微薄的供養，然後才進入涅槃。世尊！譬如剎利（貴族）、婆羅門（祭司）、毗舍（商人）、首陀（奴隸），因為貧窮，遠到其他國家，辛勤勞作，得到好牛，良田平整，沒有沙土、鹽堿、雜草、樹樁，只盼望天降甘霖。』他們說調
【English Translation】 English version The light, its radiance covered all the assembly, causing the light of their bodies to no longer appear; having done what was to be done, it returned from the Buddha's mouth. At that time, the devas (gods), humans, and all the assembly, asuras (demigods), etc., seeing the Buddha's light return from his mouth, were greatly terrified, their hair stood on end, and they said: 'The Tathagata's (Buddha's) light having gone out and then returned is not without cause, surely it is because he has completed what he had to do in the ten directions, and this will be the sign of his final nirvana. How painful, how painful! How can this be? Once the World Honored One abandons the four immeasurable minds, no longer accepting the offerings of gods and humans, the light of sacred wisdom will be extinguished forever, and the supreme Dharma boat will sink here. Alas, how painful, the world is in great suffering.' They raised their hands and beat their chests, wailing and crying, their limbs trembling, unable to control themselves, and blood flowed from all the pores of their bodies, sprinkling the ground.
The Mahāparinirvāṇa Sūtra, Volume 1 Taisho Tripitaka Vol. 12, No. 0374, The Mahāparinirvāṇa Sūtra
The Mahāparinirvāṇa Sūtra, Volume 2
Translated by Dharmakṣema, a Tripiṭaka master from Tianzhu (India) of the Northern Liang Dynasty, Chapter 1.2: On Longevity
At that time, in the assembly, there was an upasaka (layman), the son of a craftsman from Kushinagar, named Cunda, along with fifteen others. In order to bring good results to the world, they abandoned their dignified bearing, rose from their seats, bared their right shoulders, knelt on their right knees, joined their palms towards the Buddha, weeping with sorrow, bowed at the Buddha's feet, and said to the Buddha: 'May the World Honored One and the Sangha (monastic community) compassionately accept our final offering, for the sake of liberating countless beings. World Honored One! From now on, we are without a master, without relatives, without a savior, without protection, without refuge, without a place to go, poor and hungry, desiring to seek future sustenance from the Tathagata, may you have compassion and accept our humble offering, and then enter into parinirvana. World Honored One! Just as a Kshatriya (warrior), Brahmin (priest), Vaishya (merchant), or Shudra (laborer), because of poverty, goes far to another country, works hard in the fields, obtains good oxen, and the land is flat and even, without sand, salt, weeds, or stumps, only hoping for rain from the heavens.' They said 'good'
牛者，喻身口七。良田平正，喻于智慧。除去沙鹵、惡草、株杌，喻除煩惱。世尊！我今身有調牛、良田、除去株杌，唯悕如來甘露法雨。貧四姓者，即我身是，貧于無上法之財寶。唯愿哀愍，除斷我等貧窮困苦，拯及無量苦惱眾生。我今所供，雖復微少，冀得充足如來大眾。我今無主、無親、無歸，愿垂矜愍，如羅睺羅。」
爾時世尊、一切種智、無上調御，告純陀曰：「善哉，善哉！我今為汝除斷貧窮，無上法雨雨汝身田，令生法芽。汝今於我，欲求壽命、色力、安、辯，我當施汝常命、色力、安、無礙辯。何以故？純陀！施食有二，果報無差。何等為二？一者受已，得阿耨多羅三藐三菩提；二者受已，入于涅槃。我今受汝最後供養，令汝具足檀波羅蜜。」
爾時純陀即白佛言：「如佛所說，二施果報無差別者，是義不然。何以故？先受施者，煩惱未盡，未得成就一切種智，亦未能令眾生具足檀波羅蜜；后受施者，煩惱已盡，已得成就一切種智，能令眾生普得具足檀波羅蜜。先受施者，直是眾生；后受施者，是天中天。先受施者，是雜食身、煩惱之身、是後邊身、是無常身；后受施者，無煩惱身、金剛之身、法身、常身、無邊之身。云何而言，二施果報等無差別？先受施者，未能具足檀波羅蜜乃至般
【現代漢語翻譯】 現代漢語譯本：牛，比喻身、口、七識。良田平整，比喻智慧。除去沙土、鹽堿、惡草、樹樁，比喻去除煩惱。世尊！我現在身有調伏的牛、平整的良田、已除去樹樁，只希望如來降下甘露法雨。貧窮的四姓，就是我自身，貧窮於無上佛法的財寶。只願您慈悲憐憫，消除斷絕我們貧窮困苦，救濟無量受苦的眾生。我今天所供養的，雖然非常微少，但希望能夠充足如來大眾。我現在無主、無親、無歸，愿您垂憐，像羅睺羅（佛陀之子）一樣。」 這時，世尊、一切種智（佛陀的智慧）、無上調御（佛陀的調伏能力），告訴純陀（一位在家居士）說：『好啊，好啊！我現在為你消除斷絕貧窮，用無上佛法的甘露法雨滋潤你的身田，使之生出法芽。你現在向我求壽命、容貌、力量、安樂、辯才，我將賜予你常住的壽命、容貌、力量、安樂、無礙的辯才。為什麼呢？純陀！佈施食物有兩種，果報沒有差別。哪兩種呢？一種是接受供養后，證得阿耨多羅三藐三菩提（無上正等正覺）；另一種是接受供養后，進入涅槃（寂滅）。我現在接受你最後的供養，讓你具足檀波羅蜜（佈施的圓滿）。』 這時，純陀立即對佛說：『如佛所說，兩種佈施的果報沒有差別，這個道理不對。為什麼呢？先接受佈施的人，煩惱沒有斷盡，沒有成就一切種智，也不能使眾生具足檀波羅蜜；後接受佈施的人，煩惱已經斷盡，已經成就一切種智，能夠使眾生普遍具足檀波羅蜜。先接受佈施的人，只是眾生；後接受佈施的人，是天中之天（佛陀）。先接受佈施的人，是雜食之身、煩惱之身、是後邊之身、是無常之身；後接受佈施的人，是無煩惱之身、金剛之身、法身、常身、無邊之身。怎麼能說，兩種佈施的果報相等沒有差別呢？先接受佈施的人，不能具足檀波羅蜜乃至般』
【English Translation】 English version: The ox is a metaphor for the body, speech, and the seven consciousnesses. The level and even field is a metaphor for wisdom. Removing the sand, salt, bad grass, and stumps is a metaphor for removing afflictions. World Honored One! I now have a tamed ox, a level field, and have removed the stumps. I only hope for the Tathagata's (Buddha's) sweet dew of Dharma rain. The poor four castes are like my own body, poor in the wealth of the unsurpassed Dharma. I only wish for your compassion to eliminate our poverty and suffering, and to save countless suffering beings. What I offer today, though very little, I hope will be sufficient for the Tathagata's assembly. I am now without a master, without relatives, without refuge. I wish for your compassion, like Rahula (Buddha's son).' At that time, the World Honored One, the All-Knowing One (Buddha's wisdom), the Unsurpassed Tamer (Buddha's ability to tame), said to Cunda (a lay disciple): 'Excellent, excellent! I will now eliminate your poverty, and with the unsurpassed Dharma rain, I will nourish your field of body, causing the sprout of Dharma to grow. You now seek from me longevity, appearance, strength, peace, and eloquence. I will grant you eternal life, appearance, strength, peace, and unimpeded eloquence. Why is that? Cunda! There are two kinds of giving food, and the results are not different. What are the two? One is that after receiving, one attains Anuttara-samyak-sambodhi (unexcelled complete enlightenment); the other is that after receiving, one enters Nirvana (extinction). I now accept your last offering, so that you may fulfill the Dana Paramita (perfection of giving).' At that time, Cunda immediately said to the Buddha: 'As the Buddha said, the results of the two kinds of giving are not different, this is not correct. Why is that? The one who receives the offering first has not exhausted their afflictions, has not attained all-knowing wisdom, and cannot enable beings to fulfill the Dana Paramita; the one who receives the offering later has exhausted their afflictions, has attained all-knowing wisdom, and can enable all beings to fulfill the Dana Paramita. The one who receives the offering first is just a sentient being; the one who receives the offering later is the God of Gods (Buddha). The one who receives the offering first has a body of mixed food, a body of afflictions, a body of the latter end, a body of impermanence; the one who receives the offering later has a body without afflictions, a diamond body, a Dharma body, an eternal body, a boundless body. How can it be said that the results of the two kinds of giving are equal and not different? The one who receives the offering first cannot fulfill the Dana Paramita, even to the point of par'
若波羅蜜，唯得肉眼，未得佛眼乃至慧眼；后受施者，已得具足檀波羅蜜乃至般若波羅蜜，具足佛眼乃至慧眼。云何而言二施果報等無差別？世尊！先受施者，受已食啖，入腹消化，得命、得色、得力、得安、得無礙辯；后受施者，不食、不消、無五事果；云何而言二施果報等無差別？」
佛言：「善男子！如來已於無量無邊阿僧祇劫，無有食身、煩惱之身，無後邊身，常身、法身、金剛之身。善男子，未見佛性者，名煩惱身、雜食之身，是後邊身。菩薩爾時受飲食已，入金剛三昧，此食消已，即見佛性，得阿耨多羅三藐三菩提，是故我言，二施果報等無差別。菩薩爾時破壞四魔，今入涅槃，亦破四魔，是故我言二施果報等無差別。菩薩爾時雖不廣說十二部經，先已通達，今入涅槃，廣為眾生分別演說，是故我言二施果報等無差別。善男子！如來之身，已於無量阿僧祇劫不受飲食。為諸聲聞說言，先受難陀、難陀波羅二牧牛女所奉乳糜，然後乃得阿耨多羅三藐三菩提；我實不食。我今為於此會大眾，是故受汝最後所奉；實亦不食。」
爾時大眾聞佛世尊，普為大會受于純陀最後供養，歡喜踴躍同聲贊言：「善哉，善哉！希有純陀！汝今立字，名不虛稱。言純陀者，名解妙義。汝今建立如是大義，是故依實
【現代漢語翻譯】 現代漢語譯本：如果（有人）佈施波羅蜜（Paramita，意為「到彼岸」），只得到肉眼，沒有得到佛眼乃至慧眼；後來接受佈施的人，已經得到具足的檀波羅蜜（Dana Paramita，佈施的圓滿）乃至般若波羅蜜（Prajna Paramita，智慧的圓滿），具足佛眼乃至慧眼。怎麼能說這兩種佈施的果報相等沒有差別呢？世尊！先接受佈施的人，接受后食用，進入腹中消化，得到生命、得到容貌、得到力量、得到安樂、得到無礙的辯才；後來接受佈施的人，不吃、不消化，沒有這五種果報；怎麼能說這兩種佈施的果報相等沒有差別呢？」 佛說：「善男子！如來已經在無量無邊的阿僧祇劫（Asamkhya kalpa，極長的時間單位）中，沒有食用之身、煩惱之身，沒有後邊之身，是常身、法身、金剛之身。善男子，沒有見到佛性的人，叫做煩惱之身、雜食之身，是後邊之身。菩薩那時接受飲食后，進入金剛三昧（Vajra Samadhi，堅固的禪定），這食物消化后，就見到佛性，得到阿耨多羅三藐三菩提（Anuttara Samyak Sambodhi，無上正等正覺），所以我說，兩種佈施的果報相等沒有差別。菩薩那時破壞四魔（Mara，障礙修行的魔），現在進入涅槃（Nirvana，寂滅），也破壞四魔，所以我說兩種佈施的果報相等沒有差別。菩薩那時雖然沒有廣泛宣說十二部經，但先前已經通達，現在進入涅槃，廣泛為眾生分別演說，所以我說兩種佈施的果報相等沒有差別。善男子！如來的身體，已經在無量阿僧祇劫中不接受飲食。爲了聲聞（Sravaka，聽聞佛法而修行的人）說，先前接受難陀（Nanda）和難陀波羅（Nandabala）兩位牧牛女所供奉的乳糜，然後才得到阿耨多羅三藐三菩提；我實際上沒有吃。我現在爲了這個法會的大眾，所以接受你最後供奉的食物；實際上也沒有吃。」 那時大眾聽到佛世尊，普遍爲了大會接受純陀（Cunda）最後的供養，歡喜踴躍，同聲讚歎說：「太好了，太好了！稀有啊，純陀！你現在立的名字，名副其實。說純陀，意思是解開微妙的意義。你現在建立了如此大的意義，所以依實而說。」
【English Translation】 English version: 'If one gives with the Paramita (Perfection, meaning 'to the other shore') of giving, they only attain the physical eye, not the Buddha eye, nor even the wisdom eye; while the one who receives the offering later has already attained the complete Dana Paramita (Perfection of Giving) up to Prajna Paramita (Perfection of Wisdom), possessing the Buddha eye and even the wisdom eye. How can it be said that the karmic results of these two offerings are equal and without difference? World Honored One! The one who receives the offering first, after receiving it, eats and digests it, gaining life, appearance, strength, peace, and unimpeded eloquence; the one who receives the offering later does not eat, does not digest, and does not have these five results; how can it be said that the karmic results of these two offerings are equal and without difference?' The Buddha said, 'Good man! The Tathagata (Thus Come One, an epithet of the Buddha) has, for countless Asamkhya kalpas (immeasurably long periods of time), no body of eating, no body of afflictions, no body with an end, but is a constant body, a Dharma body, a Vajra (diamond) body. Good man, one who has not seen the Buddha-nature is called a body of afflictions, a body of mixed food, a body with an end. When a Bodhisattva (Enlightenment Being) receives food, they enter the Vajra Samadhi (Diamond Concentration), and when this food is digested, they see the Buddha-nature and attain Anuttara Samyak Sambodhi (Unsurpassed Perfect Enlightenment). Therefore, I say that the karmic results of the two offerings are equal and without difference. At that time, the Bodhisattva destroys the four Maras (demons, obstacles to spiritual practice), and now entering Nirvana (extinction of suffering), they also destroy the four Maras. Therefore, I say that the karmic results of the two offerings are equal and without difference. Although the Bodhisattva did not extensively expound the twelve divisions of scriptures at that time, they had already understood them. Now, entering Nirvana, they extensively explain and expound them for sentient beings. Therefore, I say that the karmic results of the two offerings are equal and without difference. Good man! The Tathagata's body has not received food for countless Asamkhya kalpas. For the Sravakas (Disciples who hear the teachings), it is said that I first received the milk porridge offered by the two cowherd girls, Nanda and Nandabala, and then attained Anuttara Samyak Sambodhi; but in reality, I did not eat. Now, for the sake of this assembly, I accept your last offering; but in reality, I do not eat either.' At that time, the assembly heard that the World Honored One Buddha had universally accepted Cunda's last offering for the sake of the assembly, and they rejoiced and praised in unison, saying, 'Excellent, excellent! Rare is Cunda! The name you have now established is truly fitting. The name Cunda means to unravel subtle meanings. You have now established such great meaning, therefore, it is spoken according to reality.'
從義立名，故名純陀。汝今現世得大名利，德愿滿足。甚奇純陀！生在人中，復得難得無上之利。善哉純陀！如優曇花世間希有，佛出於世亦復甚難，值佛生信聞法復難，佛臨涅槃最後供養，能辦是事復難於是。南無純陀，南無純陀！汝今已具檀波羅蜜，猶如秋月，十五日夜，清凈圓滿，無諸雲翳，一切眾生無不瞻仰；汝亦如是，而為我等之所瞻仰。佛已受汝最後供養，令汝具足檀波羅蜜。南無純陀！是故說汝如月盛滿，一切眾生無不瞻仰。南無純陀！雖受人身，心如佛心。汝今純陀，真是佛子，如羅睺羅，等無有異。」爾時大眾即說偈言：
「汝雖生人道， 已超第六天， 我及一切眾， 今故稽首請。 人中最勝尊， 今當入涅槃， 汝應愍我等， 唯愿速請佛， 久住於世間， 利益無量眾， 演說智所贊， 無上甘露法。 汝若不請佛， 我命將不全， 是故應見為， 稽請調御師。」
爾時純陀歡喜踴躍，譬如有人，父母卒喪忽然還活，純陀歡喜亦復如是，復起禮佛，而說偈言：
「快哉獲己利， 善得於人身， 蠲除貪恚等， 永離三惡道。 快哉獲己利， 遇得金寶聚， 值遇調御師， 不懼墮畜生。 佛如優曇花， 值遇生信難，
【現代漢語翻譯】 現代漢語譯本 因為他的行為符合正義，所以給他取名為純陀（Cunda）。你現在在世間獲得了巨大的名聲和利益，你的德行和願望都得到了滿足。真是太奇妙了，純陀！你生而為人，又獲得瞭如此難得的無上利益。太好了，純陀！就像優曇花在世間非常稀有一樣，佛陀出現在世間也非常難得，能夠遇到佛陀並生起信心，聽聞佛法更是難上加難。佛陀即將涅槃，而你做了最後的供養，能夠完成這件事更是難上加難。南無純陀，南無純陀！你現在已經圓滿了檀波羅蜜（Dāna pāramitā，佈施的圓滿），就像秋天的月亮，在十五的夜晚，清凈圓滿，沒有一絲雲彩遮蔽，一切眾生都仰望著它；你也像這樣，被我們所瞻仰。佛陀已經接受了你最後的供養，使你圓滿了檀波羅蜜。南無純陀！因此說你像滿月一樣光輝，一切眾生都仰望著你。南無純陀！雖然你擁有人的身體，但你的心卻像佛陀的心一樣。你現在，純陀，真是佛子，就像羅睺羅（Rāhula）一樣，沒有任何差別。」 這時，大眾立即說了偈頌： 『你雖然生在人道，卻已經超越了第六天（他化自在天），我們以及一切眾生，現在都向你稽首請求。人中最尊貴的佛陀，現在將要進入涅槃，你應該憐憫我們，只希望你儘快請求佛陀，長久地住留在世間，利益無量的眾生，宣說智慧所讚歎的，無上的甘露妙法。如果你不請求佛陀，我們的生命將無法保全，所以應該看到這一點，稽首請求調御師（佛陀）。』 這時，純陀歡喜雀躍，就像有人，父母突然去世又忽然復活一樣，純陀的歡喜也是如此，再次起身向佛陀頂禮，並說了偈頌： 『太好了，我獲得了自身的利益，善於得到了人身，能夠去除貪婪、嗔恨等煩惱，永遠脫離三惡道。太好了，我獲得了自身的利益，遇到了金銀財寶的聚集，遇到了調御師（佛陀），不再害怕墮入畜生道。佛陀就像優曇花一樣，能夠遇到並生起信心非常難得，
【English Translation】 English version Because his actions were righteous, he was named Cunda. You have now gained great fame and fortune in this world, and your virtues and wishes have been fulfilled. How wonderful, Cunda! You were born as a human being and have attained such rare and supreme benefits. Well done, Cunda! Just as the Udumbara flower is very rare in the world, it is also very rare for a Buddha to appear in the world. It is even more difficult to encounter a Buddha, generate faith, and hear the Dharma. The Buddha is about to enter Nirvana, and you have made the final offering. To accomplish this is even more difficult. Namo Cunda, Namo Cunda! You have now perfected the Dāna pāramitā (perfection of giving), like the autumn moon, on the fifteenth night, clear and full, without a single cloud obscuring it, all beings look up to it; you are also like this, looked up to by us. The Buddha has accepted your final offering, enabling you to perfect the Dāna pāramitā. Namo Cunda! Therefore, it is said that you are as radiant as the full moon, and all beings look up to you. Namo Cunda! Although you have a human body, your heart is like the heart of the Buddha. You, Cunda, are truly a child of the Buddha, just like Rāhula, without any difference.』 At that time, the assembly immediately spoke in verses: 'Although you were born in the human realm, you have already surpassed the sixth heaven (Paranirmitavasavartin). We and all beings now bow our heads to you in request. The most honored Buddha among humans is about to enter Nirvana. You should have compassion for us and only hope that you will quickly request the Buddha to remain in the world for a long time, benefiting countless beings, and expounding the supreme nectar-like Dharma praised by wisdom. If you do not request the Buddha, our lives will not be preserved. Therefore, you should see this and bow your head to request the Tamer (Buddha).' At this time, Cunda was overjoyed, like someone whose parents had suddenly died and then suddenly came back to life. Cunda's joy was also like this. He rose again, bowed to the Buddha, and spoke in verses: 'How wonderful, I have obtained my own benefit, I have skillfully obtained a human body, I am able to remove greed, hatred, and other afflictions, and I am forever free from the three evil paths. How wonderful, I have obtained my own benefit, I have encountered a gathering of gold and jewels, I have encountered the Tamer (Buddha), and I am no longer afraid of falling into the animal realm. The Buddha is like the Udumbara flower, it is very difficult to encounter and generate faith,
遇已種善根， 永離餓鬼苦， 亦復能損減， 阿修羅種類。 芥子投針鋒， 佛出難於是， 我以具足檀， 度人天生死。 佛不染世法， 如蓮花處水， 善斷有頂種， 永度生死流。 生世為人難， 值佛世亦難， 猶如大海中， 盲龜遇浮孔。 我今所奉食， 愿得無上報， 一切煩惱結， 摧破不堅牢。 我今於此處， 不求天人身， 設使得之者， 心亦不甘樂。 如來受我供， 歡喜無有量， 猶如伊蘭花， 出於栴檀香。 我身如伊蘭， 如來受我供， 如出栴檀香， 是故我歡喜。 我今得現報， 最勝上妙處， 釋梵諸天等， 悉來供養我。 一切諸世間， 悉生諸苦惱， 以知佛世尊， 欲入于涅槃。 高聲唱是言， 世間無調御， 不應舍眾生， 應視如一子。 如來在僧中， 演說無上法， 如須彌寶山， 安處於大海。 佛智慧善斷， 我等無明闇， 猶如虛空中， 起云得清涼。 如來能善除， 一切諸煩惱， 猶如日出時， 除云光普照。 是諸眾生等， 啼泣面目腫， 悉皆為生死， 苦水之所漂。 以是故世尊， 應長眾生信， 為斷生死
【現代漢語翻譯】 現代漢語譯本 已經種下善根，將永遠脫離餓鬼的痛苦，也能減少阿修羅（非天，好戰的神）的種類。 如同芥子投向針尖一樣，佛陀的出現是如此的難以遇到，我因為具足佈施，得以度脫人天之間的生死輪迴。 佛陀不被世俗的法則所污染，就像蓮花生長在水中一樣，能夠徹底斷除有頂天（色界最高處）的種子，永遠度脫生死的河流。 轉生為人是困難的，遇到佛陀住世也是困難的，就像在大海中，盲龜遇到浮木的孔洞一樣。 我今天所奉獻的食物，愿能得到無上的果報，一切煩惱的束縛，都能被摧毀而不再堅固。 我今天在這裡，不求天人的身體，即使得到了，內心也不會感到快樂。 如來接受我的供養，歡喜是無量的，就像伊蘭花（一種香氣不佳的花）中，散發出栴檀（一種香木）的香味一樣。 我的身體就像伊蘭花，如來接受我的供養，就像散發出栴檀的香味，因此我感到歡喜。 我今天得到現世的果報，處於最殊勝美好的地方，釋提桓因（帝釋天）和梵天等諸天，都來供養我。 一切世間眾生，都生起了諸多的苦惱，因為知道佛陀世尊，將要進入涅槃（寂滅）。 高聲地唱出這樣的話語，世間沒有調御者（指佛陀），不應該捨棄眾生，應該把他們看作自己的孩子一樣。 如來在僧團中，演說無上的佛法，就像須彌寶山（傳說中的山）一樣，安穩地處於大海之中。 佛陀的智慧能夠善巧地斷除，我們無明的黑暗，就像在虛空中，升起雲朵得到清涼一樣。 如來能夠善巧地去除，一切的煩惱，就像太陽升起的時候，驅散雲霧，光明普照一樣。 這些眾生們，都哭泣得面目腫脹，都是被生死的苦水所漂流。 因此世尊，應該增長眾生的信心，爲了斷除生死。
【English Translation】 English version Having planted good roots, one will forever be free from the suffering of hungry ghosts, and will also be able to diminish the number of Asuras (demi-gods, warlike deities). Just as difficult as throwing a mustard seed onto the tip of a needle, the appearance of a Buddha is so rare. Because I have perfected giving, I am able to cross over the cycle of birth and death between humans and gods. The Buddha is not tainted by worldly laws, just as a lotus flower grows in water. He is able to completely cut off the seeds of the highest heaven (the highest realm of form), and forever cross the river of birth and death. It is difficult to be born as a human, and it is also difficult to encounter a Buddha in the world, just like a blind turtle in the vast ocean encountering a hole in a floating log. The food that I offer today, may it bring unsurpassed rewards, and may all the bonds of afflictions be destroyed and no longer be strong. Here today, I do not seek the body of a god or a human, even if I were to obtain it, my heart would not find joy in it. The Tathagata (Buddha) accepts my offering, and his joy is immeasurable, just like the fragrance of sandalwood emerging from an Eranda flower (a flower with an unpleasant smell). My body is like the Eranda flower, and the Tathagata accepts my offering, like the fragrance of sandalwood emerging, therefore I am joyful. Today I receive immediate rewards, and I am in the most excellent and wonderful place. Shakra (Indra) and Brahma, along with all the gods, come to make offerings to me. All beings in the world have arisen with much suffering, because they know that the World Honored One, the Buddha, is about to enter Nirvana (extinction). They loudly proclaim these words, 'The world has no tamer (referring to the Buddha), he should not abandon sentient beings, he should look upon them as his own children.' The Tathagata, in the Sangha (Buddhist community), expounds the unsurpassed Dharma (teachings), just like Mount Sumeru (a mythical mountain) is securely situated in the great ocean. The wisdom of the Buddha is able to skillfully cut off the darkness of our ignorance, just like in the empty sky, clouds arise and bring coolness. The Tathagata is able to skillfully remove all afflictions, just like when the sun rises, it dispels the clouds and its light shines everywhere. These beings, their faces are swollen from crying, they are all being carried away by the bitter waters of birth and death. Therefore, World Honored One, you should increase the faith of sentient beings, in order to cut off birth and death.
苦， 久住於世間。」
佛告純陀：「如是如是，如汝所說。佛出世難如優曇花，值佛生信亦復甚難，佛臨涅槃最後施食，能具足檀復倍甚難。汝今純陀！莫大愁苦，應生踴躍，喜自慶幸，得值最後供養如來，成就具足檀波羅蜜，不應請佛久住於世。汝今當觀諸佛境界，悉皆無常，諸行性相，亦復如是。即為純陀而說偈言：
「一切諸世間， 生者皆歸死， 壽命雖無量， 要必當有盡。 夫盛必有衰， 合會有別離， 壯年不久停， 盛色病所侵， 命為死所吞， 無有法常者。 諸王得自在， 勢力無等雙， 一切皆遷動， 壽命亦如是。 眾苦輪無際， 流轉無休息， 三界皆無常， 諸有無有樂。 有道本性相， 一切皆空無， 可壞法流轉， 常有憂患等。 恐怖諸過惡， 老病死衰惱， 是諸無有邊， 易壞怨所侵。 煩惱所纏裹， 猶如蠶處繭， 何有智慧者， 而當樂是處？ 此身苦所集， 一切皆不凈， 扼縛癰瘡等， 根本無義利。 上至諸天身， 皆亦復如是， 諸欲皆無常， 故我不貪著。 離欲善思惟， 而證於真實， 究竟斷有者， 今日當涅槃。 我度有彼岸， 已得過諸苦，
【現代漢語翻譯】 現代漢語譯本 『苦，長久地停留在世間。』
佛陀告訴純陀（Chunda）：『是的，是的，正如你所說。佛陀出世如同優曇花（udumbara）般稀有，對佛陀生起信心也極其困難，佛陀臨近涅槃時最後一次接受供養，能夠圓滿佈施（dana）更是難上加難。你現在，純陀，不要過於悲傷，應該感到歡喜踴躍，慶幸自己能夠值遇最後一次供養如來，成就圓滿的佈施波羅蜜（dana paramita），不應該請求佛陀長久停留在世間。你現在應當觀察諸佛的境界，一切都是無常的，諸行的本性也是如此。』
隨即，佛陀為純陀說了偈語：
『世間一切眾生，生下來最終都要走向死亡， 壽命即使無限長，也必定會有終結的時候。 興盛必定會有衰敗，聚合必定會有離別， 壯年不會長久停留，美好的容顏會被疾病侵蝕， 生命會被死亡吞噬，沒有什麼是永恒不變的。 諸王擁有自在的權力，勢力無比強大， 一切都會遷變動盪，壽命也是如此。 眾苦的輪轉沒有邊際，流轉不息沒有休息， 三界（trailokya）都是無常的，一切存在都沒有真正的快樂。 有為法的本性，一切都是空無的， 可壞的法在流轉，常常伴隨著憂患等痛苦。 恐懼、各種過錯、衰老、疾病、死亡的煩惱， 這些都沒有邊際，容易被怨恨所侵擾。 被煩惱所纏繞，就像蠶被困在繭中， 有智慧的人，怎麼會喜歡這樣的地方呢？ 這個身體是痛苦的集合，一切都是不凈的， 如同被束縛的癰瘡，根本沒有任何意義和利益。 上至諸天的身體，也都是如此， 一切慾望都是無常的，所以我不會貪戀執著。 遠離慾望，善於思惟，從而證悟真實， 究竟斷除有為法的人，今天將要涅槃。 我已經度過生死彼岸，已經超越了一切痛苦，'
【English Translation】 English version 'Suffering, remains long in the world.'
The Buddha said to Chunda: 'So it is, so it is, as you have said. It is as rare for a Buddha to appear in the world as an udumbara flower, and it is also very difficult to have faith in a Buddha. It is even more difficult to fully accomplish giving (dana) when the Buddha receives his last meal before entering Nirvana. Now, Chunda, do not be too sorrowful, you should be joyful and elated, rejoicing that you have the opportunity to offer the last meal to the Tathagata, accomplishing the perfection of giving (dana paramita). You should not ask the Buddha to remain in the world for long. Now you should observe the realm of all Buddhas, all are impermanent, and the nature of all phenomena is also like this.'
Then, the Buddha spoke these verses for Chunda:
'All beings in the world, those who are born will eventually die, Even if life is immeasurable, it will surely come to an end. Prosperity will surely decline, gatherings will surely separate, Youth will not last long, beauty will be invaded by disease, Life will be swallowed by death, nothing is permanent. Kings possess free power, their strength is unparalleled, Everything will change and move, and so is life. The cycle of suffering is endless, revolving without rest, The three realms (trailokya) are all impermanent, and there is no true happiness in existence. The nature of conditioned phenomena, all are empty and without substance, The destructible phenomena are in flux, always accompanied by worries and suffering. Fear, various faults, old age, sickness, the suffering of death, These are without end, easily invaded by resentment. Ensnared by afflictions, like a silkworm trapped in a cocoon, How can a wise person enjoy such a place? This body is a collection of suffering, all is impure, Like a bound boil, it has no meaning or benefit at all. Even the bodies of the gods, are also like this, All desires are impermanent, therefore I do not crave or cling to them. By abandoning desires, thinking well, one realizes the truth, One who has completely cut off conditioned phenomena, today will enter Nirvana. I have crossed the shore of birth and death, I have overcome all suffering,'
是故於今者， 純受上妙樂。 以是因緣故， 證無戲論邊， 永斷諸纏縛， 今日入涅槃。 我無老病死， 壽命不可盡， 我今入涅槃， 猶如大火滅。 純陀汝不應， 思量如來義， 當觀如來住， 猶如須彌山。 我今入涅槃， 受于第一樂， 諸佛法如是， 不應復啼哭。」
爾時純陀白佛言：「世尊！如是如是，誠如聖教。我今所有智慧微淺猶如蚊虻，何能思議如來涅槃深奧之義？世尊！我今已與諸大龍象菩薩摩訶薩，斷諸結漏文殊師利法王子等。世尊！譬如幼年初得出家，雖未受具即墮僧數。我亦如是，以佛菩薩神通力故，得在如是大菩薩數。是故我今，欲令如來，久住於世，不入涅槃。譬如饑人，終無變吐；愿使世尊亦復如是，常住於世，不入涅槃。」
爾時文殊師利法王子告純陀言：「純陀！汝今不應發如是言，欲使如來常住於世，不般涅槃，如彼饑人無所變吐。汝今當觀諸行性相，如是觀行具空三昧，欲求正法應如是學。」
純陀問言：「文殊師利！夫如來者，天上人中最尊最勝，如是如來，豈是行耶？若是行者，為生滅法。譬如水泡，速起速滅，往來流轉，猶如車輪，一切諸行亦復如是。我聞諸天，壽命極長，云何世尊是天中天，
【現代漢語翻譯】 現代漢語譯本 因此，現在我完全享受著最殊勝的快樂。 因為這個因緣，我證得了無戲論的境界， 永遠斷除了各種纏縛，今天進入涅槃。 我沒有衰老、疾病和死亡，我的壽命是不可窮盡的， 我現在進入涅槃，就像大火熄滅一樣。 純陀（Chunda），你不應該思量如來的意義， 應當觀察如來的住處，就像須彌山（Sumeru）一樣。 我現在進入涅槃，享受著第一的快樂， 諸佛的法都是如此，不應該再啼哭。
這時，純陀（Chunda）對佛說：『世尊！是的，是的，確實如您所教導的那樣。我現在的智慧淺薄，就像蚊子和虻蟲一樣，怎麼能夠思議如來涅槃深奧的意義呢？世尊！我現在已經和諸大龍象菩薩摩訶薩（Mahasattvas，偉大的菩薩），斷除各種煩惱的文殊師利（Manjusri）法王子等在一起了。世尊！譬如一個剛出家的年輕人，雖然還沒有受具足戒，就已經被算作僧人。我也是這樣，因為佛菩薩的神通力，才得以列入這樣的大菩薩行列。因此，我現在希望如來能夠長久住世，不要進入涅槃。譬如飢餓的人，不會吐出食物；愿世尊也像這樣，常住於世，不要進入涅槃。』
這時，文殊師利（Manjusri）法王子告訴純陀（Chunda）說：『純陀（Chunda）！你現在不應該說這樣的話，希望如來常住於世，不入涅槃，就像飢餓的人不會吐出食物一樣。你現在應當觀察諸行的性相，這樣觀察修行，具足空三昧（Sunyata Samadhi，空性三昧），想要尋求正法就應該這樣學習。』
純陀（Chunda）問道：『文殊師利（Manjusri）！如來是天上人間最尊貴最殊勝的，這樣的如來，難道是行嗎？如果是行，就是生滅法。譬如水泡，迅速生起又迅速滅去，往來流轉，就像車輪一樣，一切諸行也是這樣。我聽說諸天的壽命極長，為什麼世尊是天中之天，
【English Translation】 English version Therefore, now I am purely enjoying the most sublime bliss. Because of this cause and condition, I have attained the realm of no-conceptualization, Forever severing all entanglements, today I enter Nirvana. I have no old age, sickness, or death, my lifespan is inexhaustible, Now I enter Nirvana, like a great fire extinguished. Chunda, you should not ponder the meaning of the Tathagata, You should observe the dwelling of the Tathagata, like Mount Sumeru. Now I enter Nirvana, enjoying the foremost bliss, The Dharma of all Buddhas is thus, you should not weep again.
At that time, Chunda said to the Buddha: 'World Honored One! Yes, yes, it is indeed as you have taught. My current wisdom is shallow, like that of mosquitoes and gadflies, how can I fathom the profound meaning of the Tathagata's Nirvana? World Honored One! Now I am already with the great dragon-elephant Bodhisattvas (Mahasattvas), Manjusri, the Dharma Prince, who has severed all afflictions, and others. World Honored One! For example, a young person who has just left home, although not yet fully ordained, is already counted as a monk. I am also like that, because of the Buddha and Bodhisattvas' spiritual power, I am able to be among such great Bodhisattvas. Therefore, now I wish that the Tathagata could dwell in the world for a long time, and not enter Nirvana. Just like a hungry person will not vomit food; may the World Honored One also be like this, always dwelling in the world, not entering Nirvana.'
At that time, Manjusri, the Dharma Prince, said to Chunda: 'Chunda! You should not utter such words, wishing that the Tathagata would dwell in the world forever, not entering Nirvana, just like a hungry person will not vomit food. Now you should observe the nature of all phenomena, observing and practicing like this, possessing the Samadhi of Emptiness (Sunyata Samadhi), if you wish to seek the true Dharma, you should learn like this.'
Chunda asked: 'Manjusri! The Tathagata is the most honored and supreme among gods and humans, is such a Tathagata a conditioned phenomenon? If it is a conditioned phenomenon, then it is subject to birth and death. Like a water bubble, it quickly arises and quickly disappears, flowing back and forth, like a wheel, all conditioned phenomena are also like this. I have heard that the lifespan of the gods is extremely long, why is the World Honored One the God of Gods,
壽命更促不滿百年？如聚落主，勢得自在，以自在力，能制他人，是人福盡，其後貧賤，人所輕蔑，為他策使。所以者何？失勢力故。世尊亦爾，同於諸行，同諸行者，則不得稱為天中天。何以故？諸行即是生死法故。是故文殊！勿觀如來同於諸行。
「複次文殊！為知而說、不知而說，而言如來同於諸行？設使如來同諸行者，則不得言於三界中，為天中天、自在法王。譬如人王，有大力士，其力當千，更無有能降伏之者，故稱此人一人當千。如是力士，王所愛念，偏賜爵祿，封賞自然。所以得稱當千人者，是人未必力敵于千，但以種種伎藝所能能勝千故，故稱當千。如來亦爾，降煩惱魔、陰魔、天魔、死魔，是故如來名三界尊，如彼力士一人當千。以是因緣，成就具足種種無量真實功德，故稱如來、應、正遍知。文殊師利！汝今不應憶想分別，以如來法同於諸行。譬如巨富長者生子，相師佔之有短壽相。父母聞已，知其不任紹繼家嗣，不復愛重，視如芻草。夫短壽者，不為沙門、婆羅門等男女大小之所敬念。若使如來同諸行者，亦復不為一切世間人天眾生之所奉敬，如來所說不變、不異、真實之法亦無受者。是故文殊！不應說言如來同於一切諸行。
「複次文殊！譬如貧女，無有居家救護之者，加復病
【現代漢語翻譯】 現代漢語譯本：壽命更加短促，不滿百年嗎？就像聚落的首領，憑藉權勢獲得自在，用這種自在的力量，能夠控制他人。這個人福報耗盡之後，就會變得貧窮，被人輕視，受人驅使。這是為什麼呢？因為他失去了權勢。世尊也是如此，如果和諸行（一切有為法）相同，和諸行相同，就不能被稱為天中天（天上天下的至尊）。為什麼呢？因為諸行就是生死的法則。所以，文殊啊！不要認為如來和諸行相同。 再說，文殊！是知道而說，還是不知道而說，說如來和諸行相同呢？如果如來和諸行相同，就不能在三界中被稱為天中天、自在法王。譬如一個國王，有一個大力士，他的力量能抵擋一千人，沒有誰能降伏他，所以稱這個人一人能抵擋一千人。這個大力士，國王非常喜愛他，特別賜予他爵位和俸祿，封賞自然。他之所以被稱為能抵擋一千人，並不是他的力量真的能敵過一千人，而是他憑藉各種技藝能夠勝過一千人，所以被稱為能抵擋一千人。如來也是如此，降伏了煩惱魔、陰魔、天魔、死魔，所以如來被稱為三界至尊，就像那個大力士一人能抵擋一千人。因為這個因緣，成就了具足種種無量真實功德，所以被稱為如來、應、正遍知（佛的十號之一）。文殊師利！你現在不應該憶想分別，認為如來的法和諸行相同。譬如一個巨富長者生了一個兒子，相士占卜說他有短壽之相。父母聽了之後，知道他不能繼承家業，就不再愛重他，把他看得像草一樣。短壽的人，不會被沙門（出家修道者）、婆羅門（古印度祭司）等男女老少所尊敬。如果如來和諸行相同，也不會被一切世間人天眾生所奉敬，如來說的不變、不異、真實的法也不會有人接受。所以，文殊啊！不應該說如來和一切諸行相同。 再說，文殊！譬如一個貧窮的女子，沒有家可以依靠，又生了病
【English Translation】 English version: Is life even more fleeting, not even lasting a hundred years? Like the head of a settlement, who gains freedom through power, and with that power can control others. When this person's blessings are exhausted, they become poor, despised, and are made to serve others. Why is this? Because they have lost their power. The World Honored One is also like this; if he were the same as all conditioned things (all phenomena), if he were the same as all conditioned things, then he could not be called the 'Supreme of the Heavens' (the highest being in heaven and earth). Why is this? Because all conditioned things are the laws of birth and death. Therefore, Manjushri, do not view the Tathagata as being the same as all conditioned things. Furthermore, Manjushri, is it with knowledge or without knowledge that you say the Tathagata is the same as all conditioned things? If the Tathagata were the same as all conditioned things, then he could not be called the 'Supreme of the Heavens' or the 'Sovereign King of Dharma' in the three realms. For example, a king has a great warrior whose strength is equal to a thousand men, and no one can subdue him, so this person is called one who is equal to a thousand. This warrior is loved and cherished by the king, who bestows upon him special titles and rewards. The reason he is called equal to a thousand is not that his strength is actually equal to a thousand, but that he can overcome a thousand through various skills, hence he is called equal to a thousand. The Tathagata is also like this, having subdued the demons of afflictions, the demons of the aggregates, the demons of the heavens, and the demons of death. Therefore, the Tathagata is called the 'Honored One of the Three Realms,' like that warrior who is equal to a thousand. Because of this cause, he has achieved and perfected countless true merits, hence he is called Tathagata, Arhat, Samyaksambuddha (one of the ten titles of a Buddha). Manjushri, you should not now think and discriminate, considering the Tathagata's Dharma to be the same as all conditioned things. For example, a wealthy elder has a son, and a fortune teller predicts that he will have a short life. Upon hearing this, the parents know that he cannot inherit the family estate, so they no longer love him and treat him like grass. A person with a short life is not respected by monks, Brahmins, or people of any age or gender. If the Tathagata were the same as all conditioned things, he would also not be revered by all beings in the world, and the unchanging, non-different, and true Dharma spoken by the Tathagata would not be accepted. Therefore, Manjushri, you should not say that the Tathagata is the same as all conditioned things. Furthermore, Manjushri, imagine a poor woman who has no home to rely on, and is also sick.
苦飢渴所逼，遊行乞丐，止他客舍，寄生一子，是客舍主驅逐令去。其產未久，攜抱是兒，欲至他國。于其中路，遇惡風雨，寒苦並至，多為蚊虻、蜂螫、毒蟲之所唼食，經由恒河，抱兒而度，其水漂疾而不放舍，於是母子遂共俱沒。如是女人慈念功德，命終之後，生於梵天。文殊師利！若有善男子欲護正法，勿說如來同於諸行、不同諸行！唯當自責，我今愚癡，未有慧眼，如來正法不可思議。是故不應宣說，如來定是有為、定是無為。若正見者，應說如來定是無為。何以故？能為眾生生善法故、生憐愍故。如彼貧女在於恒河，為愛念子而捨身命。善男子！護法菩薩亦應如是，寧捨身命，不說如來同於有為，當言如來同於無為。以說如來同無為故，得阿耨多羅三藐三菩提，如彼女人得生梵天。何以故？以護法故。云何護法？所謂說言如來同於無為。善男子！如是之人雖不求解脫，解脫自至；如彼貧女，不求梵天，梵天自至。文殊師利！如人遠行，中路疲極，寄止他舍，臥寐之中，其室忽然大火卒起，即時驚寤，尋自思惟：『我於今者定死不疑。』具慚愧故，以衣纏身，即便命終，生忉利天。從是已后，滿八十返作大梵王，滿百千世生於人中為轉輪王，是人不復生三惡趣，展轉常生安樂之處。以是緣故，文殊師利！若善
【現代漢語翻譯】 現代漢語譯本 因飢渴所迫，一個乞丐，暫住在別人的客舍里，寄養了一個孩子，後來客舍的主人驅逐他們離開。她剛生下孩子不久，便抱著孩子，想要到別的國家去。在途中，遇到了惡劣的風雨，寒冷和痛苦一齊襲來，還被蚊子、牛虻、蜜蜂、毒蟲叮咬，她經過恒河時，抱著孩子渡河，河水湍急，她也不肯放手，於是母子一同沉沒。這個女人因為慈愛和思念的功德，死後轉生到梵天（Brahma Heaven）。文殊師利（Manjusri）！如果有善男子想要守護正法，不要說如來（Tathagata）與諸行（samskara）相同或不同！只應當自我責備，說自己愚癡，沒有智慧的眼睛，如來的正法不可思議。因此不應該宣說，如來一定是『有為』（conditioned）或一定是『無為』（unconditioned）。如果具有正見的人，應當說如來一定是『無為』。為什麼呢？因為這樣能使眾生生起善法，生起憐憫之心。就像那個貧窮的女人在恒河中，因為愛念孩子而捨棄生命一樣。善男子！護法的菩薩也應當如此，寧可捨棄生命，也不說如來與『有為』相同，應當說如來與『無為』相同。因為說如來與『無為』相同，就能證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），就像那個女人轉生到梵天一樣。為什麼呢？因為守護了正法。如何守護正法呢？就是說如來與『無為』相同。善男子！這樣的人即使不求解脫，解脫也會自然到來；就像那個貧窮的女人，不求生梵天，梵天也會自然到來。文殊師利！就像有人遠行，中途疲憊不堪，寄住在別人的客舍里，在睡覺的時候，房間突然起火，他立刻驚醒，心想：『我今天必定會死。』因為慚愧的緣故，用衣服裹住身體，就死去了，轉生到忉利天（Trayastrimsa Heaven）。從那以後，他滿了八十次成為大梵天王，滿了百千世在人間成為轉輪王（Cakravartin），這個人不再墮入三惡道，輾轉常生在安樂的地方。因為這個緣故，文殊師利！如果善
【English Translation】 English version Driven by hunger and thirst, a beggar, staying temporarily at another's guesthouse, fostered a child. Later, the guesthouse owner evicted them. Having given birth not long ago, she carried the child, intending to go to another country. On the way, they encountered severe wind and rain, with cold and suffering coming together, and were bitten by mosquitoes, horseflies, bees, and venomous insects. Crossing the Ganges River, she held the child while wading through the swift current, refusing to let go, and thus mother and child both drowned. Because of this woman's merit of loving-kindness and affection, she was reborn in the Brahma Heaven (Brahma Heaven) after death. Manjusri (Manjusri)! If a virtuous man wishes to protect the Dharma, he should not say that the Tathagata (Tathagata) is the same as or different from all conditioned things (samskara)! He should only blame himself, saying that he is foolish and lacks the eye of wisdom, and that the Tathagata's true Dharma is inconceivable. Therefore, one should not declare that the Tathagata is definitely 'conditioned' (conditioned) or definitely 'unconditioned' (unconditioned). If one has right view, one should say that the Tathagata is definitely 'unconditioned'. Why? Because this can cause sentient beings to generate good dharmas and compassion. Just like that poor woman in the Ganges River, who gave up her life out of love for her child. Virtuous man! A Dharma-protecting Bodhisattva should also be like this, rather sacrificing his life than saying that the Tathagata is the same as 'conditioned'; he should say that the Tathagata is the same as 'unconditioned'. Because by saying that the Tathagata is the same as 'unconditioned', one can attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment), just like that woman was reborn in the Brahma Heaven. Why? Because she protected the Dharma. How does one protect the Dharma? It is by saying that the Tathagata is the same as 'unconditioned'. Virtuous man! Such a person, even if he does not seek liberation, liberation will come naturally; just like that poor woman, who did not seek to be born in the Brahma Heaven, the Brahma Heaven came naturally. Manjusri! It is like a person traveling far, becoming exhausted on the way, and staying at another's guesthouse. While sleeping, the room suddenly catches fire. He immediately wakes up, thinking: 'I will surely die today.' Because of his shame, he wraps his body in his clothes and dies, being reborn in the Trayastrimsa Heaven (Trayastrimsa Heaven). From then on, he becomes a Great Brahma King eighty times, and a Cakravartin (Cakravartin) in the human world for hundreds of thousands of lifetimes. This person will no longer fall into the three evil realms, and will always be reborn in places of happiness. For this reason, Manjusri! If a virtuous
男子有慚愧者，不應觀佛同於諸行。文殊師利！外道邪見可說如來同於有為，持戒比丘不應如是，于如來所生有為想。若言如來是有為者，即是妄語；當知是人死入地獄，如人自處於己舍宅。文殊師利！如來真實是無為法，不應復言是有為也。汝從今日于生死中，應舍無智，求于正智，當知如來即是無為。若能如是觀如來者，具足當得三十二相，速疾成就阿耨多羅三藐三菩提。」
爾時文殊師利法王子贊純陀言：「善哉，善哉！善男子！汝今已作長壽因緣，能知如來是常住法、不變異法、無為之法。汝今如是善覆如來有為之相，如彼火人，為慚愧故以衣覆身，以是善心生忉利天，復為梵王、轉輪聖王，不至惡趣，常受安樂。汝亦如是，善覆如來有為相故，于未來世必定當得三十二相、八十種好、十八不共法、無量壽命，不在生死、常受安樂，不久得成應、正遍知。純陀！如來次後自當廣說，我之與汝，俱亦當覆如來有為。有為、無為且共置之，汝可隨時速施飯食，如是施者，諸施中最。若比丘、比丘尼、優婆塞、優婆夷，遠行疲極，所須之物，應當清凈，隨時給與。如是速施，即是具足檀波羅蜜根本種子。純陀！若有最後施佛及僧，若多、若少、若足、不足，宜速及時，如來正爾當般涅槃。」
純陀答言
【現代漢語翻譯】 現代漢語譯本： 如果一個有慚愧心的人，不應該把佛看作和世間諸行一樣。文殊師利！外道邪見可能會說如來和有為法相同，但持戒的比丘不應該這樣認為，不應該對如來產生有為的想法。如果說如來是有為的，那就是妄語；應當知道這樣的人死後會墮入地獄，就像一個人待在自己的家中一樣。文殊師利！如來真實是無為法，不應該再說是有為的。你從今天起在生死輪迴中，應該捨棄無知，追求正智，應當知道如來就是無為。如果能這樣看待如來，就能具足三十二相，迅速成就阿耨多羅三藐三菩提（無上正等正覺）。
這時，文殊師利法王子讚歎純陀說：『太好了，太好了！善男子！你現在已經種下了長壽的因緣，能夠知道如來是常住法、不變異法、無為之法。你現在這樣善於遮蓋如來的有為之相，就像一個身上著火的人，因為慚愧而用衣服遮蓋身體一樣，憑藉這種善心可以生到忉利天（欲界六天之一），甚至可以成為梵王（色界初禪天之主）、轉輪聖王（統治世界的理想君主），不會墮入惡道，常常享受安樂。你也像這樣，因為善於遮蓋如來的有為之相，在未來世必定能夠得到三十二相、八十種好、十八不共法（佛獨有的十八種功德）、無量壽命，不會在生死中輪迴，常常享受安樂，不久就能成就應、正遍知（佛的智慧）。純陀！如來之後會親自詳細說明，我和你，都應當遮蓋如來的有為之相。有為和無為暫且放在一邊，你可以隨時儘快地佈施飯食，這樣的佈施，在所有佈施中是最殊勝的。如果比丘、比丘尼、優婆塞（男居士）、優婆夷（女居士）遠行疲憊，他們所需要的物品，應當清凈地、隨時地給予。這樣迅速地佈施，就是具足檀波羅蜜（佈施波羅蜜）的根本種子。純陀！如果有最後供養佛和僧眾的，無論多少、是否足夠，都應該儘快及時地進行，如來馬上就要般涅槃（佛的最終寂滅）。』
純陀回答說：
【English Translation】 English version: A man who has a sense of shame should not view the Buddha as being the same as all conditioned phenomena. Manjushri! Heretical views of outsiders might say that the Tathagata is the same as conditioned things, but a monk who upholds the precepts should not think this way, and should not have the thought of the Tathagata as conditioned. If one says that the Tathagata is conditioned, that is a false statement; one should know that such a person will fall into hell after death, just like a person staying in their own house. Manjushri! The Tathagata is truly an unconditioned dharma, and should not be said to be conditioned again. From today onwards, in the cycle of birth and death, you should abandon ignorance and seek right wisdom, and you should know that the Tathagata is unconditioned. If one can view the Tathagata in this way, one will fully attain the thirty-two marks, and quickly achieve Anuttara-samyak-sambodhi (supreme perfect enlightenment).
At that time, the Dharma Prince Manjushri praised Chunda, saying: 'Excellent, excellent! Good man! You have now created the cause for longevity, and are able to know that the Tathagata is the permanent dharma, the unchanging dharma, the unconditioned dharma. You are now so good at covering up the conditioned aspect of the Tathagata, just like a person on fire who covers their body with clothes out of shame. With this good intention, one can be born in the Trayastrimsha Heaven (one of the six heavens of the desire realm), and even become a Brahma King (lord of the first dhyana heaven of the form realm), a Universal Monarch (an ideal ruler of the world), and will not fall into evil paths, and will always enjoy happiness. You are also like this, because you are good at covering up the conditioned aspect of the Tathagata, in the future you will certainly attain the thirty-two marks, the eighty minor marks, the eighteen unique qualities of a Buddha, and immeasurable life, will not be in the cycle of birth and death, will always enjoy happiness, and will soon achieve the Arhat, Samyak-sambuddha (Buddha's wisdom). Chunda! The Tathagata will personally explain in detail later, and both you and I should cover up the conditioned aspect of the Tathagata. Let's put aside the conditioned and unconditioned for now, you can quickly offer food at any time, such an offering is the most excellent of all offerings. If monks, nuns, upasakas (male lay practitioners), and upasikas (female lay practitioners) are tired from traveling far, the things they need should be given cleanly and at any time. Such quick giving is the fundamental seed for fulfilling the Dana Paramita (perfection of giving). Chunda! If there is a final offering to the Buddha and the Sangha, whether it is much or little, whether it is sufficient or not, it should be done quickly and in time, as the Tathagata is about to enter Parinirvana (the final passing away of a Buddha).'
Chunda replied:
：「文殊師利！汝今何故，貪為此食，而言多少、足與不足，令我時施？文殊師利！如來昔日苦行六年，尚自支援，況於今日須臾間耶？文殊師利！汝今實謂如來正覺受斯食耶？然我定知，如來身者，即是法身，非為食身。」
爾時佛告文殊師利：「如是如是，如純陀言。善哉，純陀！汝已成就微妙大智，善入甚深大乘經典。」
文殊師利語純陀言：「汝謂如來是無為者，如來之身即是長壽；若作是知，佛所悅可。」
純陀答言：「如來非獨悅可於我，亦復悅可一切眾生。」
文殊師利言：「如來於汝及以於我、一切眾生皆悉悅可。」
純陀答言：「汝不應言如來悅可。夫悅可者，則是倒想。若有倒想，則是生死。有生死者，即有為法。是故文殊！勿謂如來是有為也。若言如來是有為者，我與仁者俱行顛倒。文殊師利！如來無有愛念之想。夫愛念者，如彼母牛愛念其子，雖復飢渴行求水草，若足、不足，忽然還歸。諸佛世尊無有是念，等視一切如羅睺羅。如是念者，即是諸佛智慧境界。文殊師利！譬如國王，調御駕駟，欲令驢車而及之者，無有是處。我與仁者亦復如是，欲盡如來微密深奧，亦無是處。文殊師利！如金翅鳥飛昇虛空無量由旬，下觀大海悉見水性魚鱉、黿鼉、龜龍之屬，
【現代漢語翻譯】 現代漢語譯本： 文殊師利（菩薩名）！你現在為什麼貪圖這些食物，還說多少、夠不夠，讓我按時佈施？文殊師利！如來（佛的稱號）過去苦行六年，尚且能夠自己支撐，何況今天這短暫的時間呢？文殊師利！你真的認為如來證得正覺（佛教術語，指徹底覺悟）後會受這些食物嗎？我明確知道，如來的身體，就是法身（佛教術語，指佛的真身），不是由食物構成的身體。
這時，佛告訴文殊師利：『是這樣的，是這樣的，就像純陀（人名）說的那樣。很好，純陀！你已經成就了微妙的大智慧，善於深入理解甚深的大乘經典。』
文殊師利對純陀說：『你認為如來是無為（佛教術語，指不依賴因緣而存在的真理）的，如來的身體就是長壽；如果這樣理解，佛會感到高興。』
純陀回答說：『如來不僅僅對我感到高興，也對一切眾生感到高興。』
文殊師利說：『如來對你、對我、對一切眾生都感到高興。』
純陀回答說：『你不應該說如來感到高興。所謂高興，就是顛倒的想法。如果有顛倒的想法，就會有生死。有生死，就是有為法（佛教術語，指依賴因緣而存在的現象）。所以文殊！不要認為如來是有為的。如果說如來是有為的，我和你都陷入了顛倒。文殊師利！如來沒有愛念的想法。所謂愛念，就像母牛愛念它的孩子，即使飢渴也會去尋找水草，如果足夠或不足，都會忽然返回。諸佛世尊沒有這樣的想法，平等看待一切眾生如同羅睺羅（佛的兒子）。這樣的想法，就是諸佛的智慧境界。文殊師利！譬如國王，調御駕馭的馬匹，想要讓驢車趕上它們，是不可能的。我和你也是這樣，想要窮盡如來微妙深奧的境界，也是不可能的。文殊師利！譬如金翅鳥（神鳥名）飛昇虛空無量由旬，向下觀察大海，能夠看到所有水中的魚鱉、黿鼉、龜龍等生物，』
【English Translation】 English version: Manjushri (Bodhisattva's name)! Why are you now greedy for this food, and speak of how much, whether it is enough or not, causing me to give alms on time? Manjushri! The Tathagata (title of the Buddha) in the past practiced asceticism for six years, and was still able to support himself, how much more so today in this short time? Manjushri! Do you really think that the Tathagata, having attained perfect enlightenment (Buddhist term, referring to complete awakening), receives this food? I know for certain that the Tathagata's body is the Dharmakaya (Buddhist term, referring to the true body of the Buddha), not a body made of food.
At that time, the Buddha said to Manjushri: 'It is so, it is so, just as Chunda (a person's name) said. Well done, Chunda! You have already achieved subtle great wisdom, and are good at deeply understanding the profound Mahayana scriptures.'
Manjushri said to Chunda: 'You think that the Tathagata is unconditioned (Buddhist term, referring to the truth that does not depend on conditions for existence), and the Tathagata's body is long-lasting; if you understand it this way, the Buddha will be pleased.'
Chunda replied: 'The Tathagata is not only pleased with me, but also pleased with all sentient beings.'
Manjushri said: 'The Tathagata is pleased with you, with me, and with all sentient beings.'
Chunda replied: 'You should not say that the Tathagata is pleased. What is called pleased is a reversed thought. If there is a reversed thought, there will be birth and death. If there is birth and death, there is conditioned dharma (Buddhist term, referring to phenomena that depend on conditions for existence). Therefore, Manjushri! Do not think that the Tathagata is conditioned. If you say that the Tathagata is conditioned, then both you and I are in delusion. Manjushri! The Tathagata has no thought of love or attachment. What is called love or attachment is like a mother cow loving her calf, even if hungry and thirsty, she will seek water and grass, and whether it is enough or not, she will suddenly return. The Buddhas, World Honored Ones, do not have such thoughts, they view all beings equally like Rahula (the Buddha's son). Such a thought is the realm of the wisdom of the Buddhas. Manjushri! For example, a king, controlling and driving his horses, if he wants a donkey cart to catch up with them, it is impossible. You and I are also like this, wanting to exhaust the subtle and profound realm of the Tathagata, it is also impossible. Manjushri! For example, a Garuda (mythical bird's name) flying up into the sky for immeasurable yojanas, looking down at the ocean, can see all the aquatic creatures such as fish, turtles, tortoises, and dragons,'
及見己影，如於明鏡見諸色像。凡夫少智，不能籌量如是所見，我與仁者亦復如是，不能籌量如來智慧。」
文殊師利語純陀言：「如是如是，如汝所說。我於此事，非為不達，直欲試汝諸菩薩事。」
爾時世尊從其面門出種種光，其光明曜，照文殊身。文殊師利遇斯光已，即知是事，尋告純陀：「如來今者現是瑞相，不久必當入于涅槃。汝先所設最後供養，宜時奉獻佛及大眾。純陀當知，如來放是種種光明，非無因緣。」純陀聞已，情塞默然。
佛告純陀：「汝所奉施佛及大眾，今正是時，如來正爾當般涅槃。」第二、第三亦復如是。
爾時純陀聞佛語已，舉聲啼哭，悲咽而言：「苦哉，苦哉，世間空虛。」復白大眾：「我等今者一切當共五體投地，同聲勸佛莫般涅槃。」
爾時世尊復告純陀：「莫大啼哭，令心憔悴。當觀是身，猶如芭蕉、熱時之炎、水泡、幻化、乾闥婆城、壞器、電光，亦如畫水、臨死之囚、熟果段肉，如織經盡，如碓上下，當觀諸行，猶雜毒食，有為之法，多諸過患。」
於是純陀復白佛言：「如來不欲久住於世，我當云何而不啼泣？苦哉，苦哉，世間空虛。唯愿世尊，憐愍我等及諸眾生，久住於世，勿般涅槃。」
佛告純陀：「汝今不應發如是
【現代漢語翻譯】 現代漢語譯本：就像看到自己的影子，如同在明鏡中看到各種影像一樣。凡夫俗子缺少智慧，不能衡量所見到的這些，我和您也是如此，不能衡量如來的智慧。 文殊師利對純陀說：『是這樣的，是這樣的，正如你所說。我對於這件事，並非不瞭解，只是想試探你作為菩薩的修行。』 這時，世尊從面門放出種種光明，光芒照耀著文殊師利。文殊師利遇到這光芒后，立刻明白此事，隨即告訴純陀：『如來現在顯現這種瑞相，不久必定會進入涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）。你先前準備的最後供養，應該及時奉獻給佛和大眾。純陀應當知道，如來放出這種種光明，並非沒有原因。』純陀聽后，心情鬱悶，沉默不語。 佛告訴純陀：『你所奉獻給佛和大眾的供養，現在正是時候，如來馬上就要進入涅槃。』第二次、第三次也是這樣說。 這時，純陀聽到佛的話后，放聲大哭，悲傷地說：『苦啊，苦啊，世間真是空虛。』又對大眾說：『我們現在應當一起五體投地，同聲勸請佛不要進入涅槃。』 這時，世尊又告訴純陀：『不要大聲啼哭，使心憔悴。應當觀察這個身體，就像芭蕉、熱時的火焰、水泡、幻化、乾闥婆城（Gandharva-city，海市蜃樓）、破損的器皿、閃電的光芒，也像在水上作畫、臨死的囚犯、熟透的果實和斷裂的肉塊，如同織布的經線用盡，如同舂米的碓上下運動，應當觀察諸行，如同摻雜毒藥的食物，有為之法，有很多過患。』 於是，純陀又對佛說：『如來不願長久住世，我怎麼能不哭泣呢？苦啊，苦啊，世間真是空虛。只願世尊，憐憫我們和一切眾生，長久住世，不要進入涅槃。』 佛告訴純陀：『你現在不應該發出這樣的請求。』
【English Translation】 English version: Just as seeing one's own shadow, like seeing various images in a clear mirror. Ordinary people lack wisdom and cannot fathom what they see, and I and you are the same, unable to fathom the wisdom of the Tathagata (如來, a title for the Buddha). Manjushri (文殊師利, a Bodhisattva representing wisdom) said to Chunda (純陀, a lay disciple of the Buddha): 'It is so, it is so, just as you have said. I am not ignorant of this matter, but merely wished to test your practice as a Bodhisattva.' At that time, the World Honored One (世尊, another title for the Buddha) emitted various lights from his face, and the light shone upon Manjushri. Upon encountering this light, Manjushri immediately understood the matter and then told Chunda: 'The Tathagata is now manifesting this auspicious sign, and will soon enter Nirvana (涅槃, the state of liberation from the cycle of death and rebirth). The final offering you prepared earlier should be presented to the Buddha and the assembly in due time. Chunda should know that the Tathagata emits these various lights for a reason.' Upon hearing this, Chunda was depressed and remained silent. The Buddha told Chunda: 'The offering you have prepared for the Buddha and the assembly, now is the right time, as the Tathagata will soon enter Nirvana.' The second and third times were the same. At this time, upon hearing the Buddha's words, Chunda cried out loudly, saying sorrowfully: 'Suffering, suffering, the world is truly empty.' He then said to the assembly: 'We should all prostrate ourselves with our five limbs touching the ground and together implore the Buddha not to enter Nirvana.' At this time, the World Honored One again told Chunda: 'Do not cry so loudly and make your heart weary. You should observe this body, which is like a banana tree, the flames of heat, a water bubble, an illusion, a Gandharva-city (乾闥婆城, a mirage), a broken vessel, the flash of lightning, also like drawing on water, a prisoner facing death, a ripe fruit and a piece of broken meat, like the warp threads of weaving being used up, like the up and down movement of a pestle, you should observe all actions, like food mixed with poison, the conditioned dharmas (有為之法, phenomena subject to change) have many faults.' Then, Chunda again said to the Buddha: 'If the Tathagata does not wish to remain in the world for long, how can I not weep? Suffering, suffering, the world is truly empty. I only wish that the World Honored One, out of compassion for us and all sentient beings, would remain in the world for a long time and not enter Nirvana.' The Buddha told Chunda: 'You should not make such a request now.'
言，憐愍我故，久住於世。我以憐愍汝及一切，是故今欲入于涅槃。何以故？諸佛法爾，有為亦然。是故諸佛而說偈言：
「『有為之法， 其性無常。 生已不住， 寂滅為樂。』
「純陀！汝今當觀一切行雜諸法，無我、無常、不住，此身多有無量過患，猶如水泡，是故汝今不應啼泣。」
爾時純陀復白佛言：「如是如是，誠如尊教。雖知如來方便示現入于涅槃，而我不能不懷苦惱，覆自思惟，復生慶悅。」
佛贊純陀：「善哉，善哉！能知如來示同眾生，方便涅槃。純陀！汝今當聽，如娑羅娑鳥，春陽之月皆共集彼阿耨達池。諸佛亦爾，皆至是處。純陀！汝今不應思惟諸佛長壽短壽，一切諸法皆如幻相，如來在中以方便力無所染著。何以故？諸佛法爾。純陀！我今受汝所獻供養，為欲令汝度于生死諸有流故。若諸人、天於此最後供養我者，悉皆當得不動果報，常受安樂。何以故？我是眾生良福田故。汝若復欲為諸眾生作福田者，速辦所施，不宜久停。」
爾時純陀，為諸眾生得度脫故，低頭飲淚而白佛言：「善哉，世尊！我若堪任為福田時，則能了知如來涅槃及非涅槃。我等今者及諸聲聞、緣覺智慧猶如蚊蟻，實不能量如來涅槃及非涅槃。」
爾時純陀及其眷屬，愁
【現代漢語翻譯】 現代漢語譯本：佛陀說：『純陀（Cunda，人名），因為憐憫我的緣故，你希望我長久住世。我因為憐憫你和一切眾生，所以現在想要進入涅槃（Nirvana，佛教術語，指解脫生死輪迴的狀態）。為什麼呢？這是諸佛的法則，有為法（Samskrta，指因緣和合而生的事物）也是如此。所以諸佛說偈語道：』 『有為之法，其性無常。生已不住，寂滅為樂。』 『純陀！你現在應當觀察一切行為都混雜著各種法則，無我（Anatman，佛教術語，指沒有永恒不變的自我）、無常（Anitya，佛教術語，指一切事物都在變化）、不住（不恒常），這個身體有很多無量的過患，就像水泡一樣，所以你現在不應該哭泣。』 當時，純陀又對佛說：『是的，是的，確實如您所教導的。雖然知道如來（Tathagata，佛教術語，指佛的稱號）方便示現進入涅槃，但我不能不感到苦惱，反覆思量，又感到慶幸。』 佛陀讚歎純陀說：『好啊，好啊！你能知道如來示現和眾生一樣，方便進入涅槃。純陀！你現在應當聽著，就像娑羅娑鳥（Sarasa，一種鳥）在春陽的月份都聚集到阿耨達池（Anavatapta，傳說中的湖泊）一樣。諸佛也是這樣，都來到這個地方。純陀！你現在不應該思量諸佛長壽或短壽，一切諸法都像幻象一樣，如來在其中以方便的力量不被任何事物所染著。為什麼呢？這是諸佛的法則。純陀！我現在接受你所獻的供養，是爲了讓你度脫生死輪迴的苦海。如果有人、天在這最後供養我，都將得到不動搖的果報，常受安樂。為什麼呢？因為我是眾生良善的福田。你如果還想為眾生做福田，就趕快準備佈施，不應該久留。』 當時，純陀爲了讓眾生得到解脫，低頭飲泣著對佛說：『善哉，世尊！如果我能堪任作為福田，就能了知如來的涅槃和非涅槃。我們現在以及諸聲聞（Sravaka，佛教術語，指聽聞佛法而修行的人）、緣覺（Pratyekabuddha，佛教術語，指獨自覺悟的人）的智慧就像蚊蟻一樣，實在不能衡量如來的涅槃和非涅槃。』 當時，純陀和他的眷屬，愁
【English Translation】 English version: The Buddha said, 'Cunda, because of your compassion for me, you wish that I would live long in the world. Because of my compassion for you and all beings, I now wish to enter Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death). Why is this so? It is the Dharma (Dharma, Buddhist term for the teachings of the Buddha) of all Buddhas, and so it is with conditioned things (Samskrta, things that arise from causes and conditions). Therefore, the Buddhas speak in verse:' 'All conditioned things are impermanent. They arise and cease, and their cessation is bliss.' 'Cunda! You should now observe that all actions are mixed with various laws, without self (Anatman, Buddhist term referring to the absence of a permanent self), impermanent (Anitya, Buddhist term referring to the changing nature of all things), and not abiding. This body has countless faults, like a water bubble, so you should not weep now.' At that time, Cunda again said to the Buddha, 'Yes, yes, it is indeed as you have taught. Although I know that the Tathagata (Tathagata, a Buddhist term referring to the Buddha) is showing the expedient of entering Nirvana, I cannot help but feel distressed. Upon reflection, I also feel joy.' The Buddha praised Cunda, saying, 'Good, good! You are able to understand that the Tathagata is showing the same as sentient beings, the expedient of entering Nirvana. Cunda! You should now listen, just as the Sarasa birds (Sarasa, a type of bird) all gather at Anavatapta Lake (Anavatapta, a legendary lake) in the spring months. So it is with all Buddhas, they all come to this place. Cunda! You should not now think about whether the Buddhas are long-lived or short-lived. All things are like illusions, and the Tathagata, through the power of skillful means, is not attached to anything. Why is this so? It is the Dharma of all Buddhas. Cunda! I now accept the offerings you have made, in order to lead you to cross over the sea of birth and death. If any humans or gods make this final offering to me, they will all attain the unshakeable fruit, and always receive happiness. Why is this so? Because I am a good field of merit for sentient beings. If you still wish to be a field of merit for sentient beings, quickly prepare to give, and do not delay.' At that time, Cunda, in order to help sentient beings attain liberation, lowered his head, weeping, and said to the Buddha, 'Good, World Honored One! If I am capable of being a field of merit, then I will understand the Tathagata's Nirvana and non-Nirvana. Our wisdom, as well as that of the Sravakas (Sravaka, Buddhist term referring to those who hear the teachings of the Buddha) and Pratyekabuddhas (Pratyekabuddha, Buddhist term referring to those who attain enlightenment on their own), is like that of mosquitoes and ants, and we are truly unable to measure the Tathagata's Nirvana and non-Nirvana.' At that time, Cunda and his retinue, sorrowed
憂啼泣，圍繞如來，燒香散花，盡心敬奉。尋與文殊從座而去，供辦食具。其去未久，是時此地六種震動，乃至梵世亦復如是。地動有二，或有地動，或大地動。小動者名為地動，大動者名大地動。有小聲者名曰地動，有大聲者名大地動。獨地動者名曰地動，山河樹木及大海水一切動者，名大地動。一向動者名曰地動，週迴旋轉名大地動。動名地動，動時能令眾生心動名大地動。菩薩初從兜率天下閻浮提時名大地動，從初生、出家、成阿耨多羅三藐三菩提、轉於法輪及般涅槃名大地動。今日如來將入涅槃，是故此地如是大動。
時諸天、龍、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人及非人，聞是語已，身毛皆豎，同聲哀泣，而說偈言：
「稽首禮調御， 我等今勸請， 違離於人仙， 永無有救護。 今見佛涅槃， 我等沒苦海， 愁憂懷悲惱， 猶如犢失母。 貧窮無救護， 猶如困病人， 無醫隨自心， 食所不應食。 眾生煩惱病， 常為諸見害， 遠離法醫師， 服食邪毒藥， 是故佛世尊， 不應見舍離。 如國無君主， 人民皆飢餓， 我等亦如是， 失蔭及法味。 今聞佛涅槃， 我等心迷亂， 如彼大地動， 迷失於諸方。
【現代漢語翻譯】 現代漢語譯本 他們憂愁啼哭，圍繞著如來（Tathagata），燒香散花，盡心敬奉。隨後，他們看到文殊（Manjusri）從座位上起身離去，準備食物。文殊離開不久，此時此地發生了六種震動，乃至梵天世界（Brahma-loka）也是如此。地動有兩種，一種是地動，一種是大地動。小震動稱為地動，大震動稱為大地動。小聲音的震動稱為地動，大聲音的震動稱為大地動。只有地面震動稱為地動，山河樹木以及大海水一切都震動稱為大地動。單向震動稱為地動，週迴旋轉的震動稱為大地動。震動本身稱為地動，震動時能使眾生心動的稱為大地動。菩薩（Bodhisattva）初次從兜率天（Tusita）降臨到閻浮提（Jambudvipa）時稱為大地動，從初生、出家、成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）、轉法輪（Dharmacakra-pravartana，初轉法輪）以及般涅槃（Parinirvana，入滅）時都稱為大地動。今日如來將要進入涅槃，所以此地才發生如此大的震動。 當時，諸天（Deva）、龍（Naga）、乾闥婆（Gandharva）、阿修羅（Asura）、迦樓羅（Garuda）、緊那羅（Kinnara）、摩睺羅伽（Mahoraga）、人以及非人，聽到這些話后，都感到毛骨悚然，一同哀哭，並說了偈頌： 『稽首禮敬調御者（佛的稱號），我們現在懇請您，您一旦離開人世，我們將永遠失去救護。如今見到佛陀涅槃，我們如同沉沒在苦海之中，憂愁悲傷，就像小牛失去了母親一樣。我們貧窮無助，就像生病的病人，沒有醫生，只能隨心所欲，吃不該吃的東西。眾生被煩惱所困擾，常常被各種錯誤的見解所傷害，遠離了法醫師（佛陀），服用了邪惡的毒藥。所以，佛陀世尊，您不應該捨棄我們。就像國家沒有君主，人民都會飢餓一樣，我們也像這樣，失去了庇護和佛法的滋味。現在聽到佛陀涅槃，我們心神迷亂，就像大地震動一樣，迷失了方向。』
【English Translation】 English version They were weeping and crying, surrounding the Tathagata (the Thus-Gone One), burning incense, scattering flowers, and offering their utmost respect. Then, they saw Manjusri (the Bodhisattva of Wisdom) rise from his seat and leave to prepare food. Not long after Manjusri's departure, the earth shook in six ways, and even the Brahma-loka (the world of Brahma) was affected. There are two kinds of earth tremors: one is called an earth tremor, and the other is called a great earth tremor. A small tremor is called an earth tremor, and a large tremor is called a great earth tremor. A tremor with a small sound is called an earth tremor, and a tremor with a loud sound is called a great earth tremor. When only the ground shakes, it is called an earth tremor; when mountains, rivers, trees, and the great ocean all shake, it is called a great earth tremor. A unidirectional tremor is called an earth tremor, and a rotating tremor is called a great earth tremor. The tremor itself is called an earth tremor, and a tremor that can move the minds of sentient beings is called a great earth tremor. When a Bodhisattva (an enlightened being) first descends from Tusita (a heavenly realm) to Jambudvipa (the human world), it is called a great earth tremor; from the time of birth, renunciation, the attainment of Anuttara-samyak-sambodhi (supreme enlightenment), the turning of the Dharmacakra (the wheel of Dharma), and Parinirvana (final passing away), it is called a great earth tremor. Today, the Tathagata is about to enter Parinirvana, and that is why the earth is shaking so greatly. At that time, the Devas (gods), Nagas (dragons), Gandharvas (celestial musicians), Asuras (demigods), Garudas (mythical birds), Kinnaras (celestial beings), Mahoragas (great serpents), humans, and non-humans, upon hearing these words, felt their hair stand on end, and they wept together, reciting these verses: 'We bow our heads and pay homage to the Tamer (an epithet of the Buddha), we now beseech you, once you depart from the world, we will forever lose our protector. Now seeing the Buddha's Parinirvana, we are like sinking in a sea of suffering, filled with sorrow and grief, like calves who have lost their mothers. We are poor and helpless, like sick people, without a doctor, left to our own devices, eating what we should not eat. Sentient beings are afflicted by the disease of afflictions, often harmed by various wrong views, far from the Dharma physician (the Buddha), taking poisonous medicine. Therefore, O World Honored One, you should not abandon us. Just as a country without a ruler, the people will all be hungry, so are we, having lost our shelter and the taste of the Dharma. Now hearing of the Buddha's Parinirvana, our minds are confused, like the great earth tremor, we have lost our way.'
大仙入涅槃， 佛日墜于地， 法水悉枯涸， 我等定當死， 如來般涅槃， 眾生極苦惱， 譬如長者子， 新喪于父母。 如來入涅槃， 如其不還者， 我等及眾生， 悉無有救護。 如來入涅槃， 乃至諸畜生， 一切皆愁怖， 苦惱焦其心。 我等於今日， 云何不愁惱？ 如來見放舍， 猶如棄涕唾。 譬如日初出， 光明甚暉炎， 既能還自照， 亦滅一切闇。 如來神通光， 能除我苦惱， 處在大眾中， 譬如須彌山。
「世尊！譬如國王，生育諸子，形貌端正，心常愛念，先教伎藝，悉令通利，然後將付魁膾令殺。世尊！我等今日為法王子，蒙佛教誨，以具正見，愿莫放舍；如其放舍，則同王子。唯愿久住，不入涅槃。世尊！譬如有人，善學諸論，復於此論，而生怖畏。如來亦爾，通達諸法，而於諸法，復生怖畏。若使如來久住於世，說甘露味，充足一切，如是眾生則不復畏墮于地獄。世尊！譬如有人，初學作務，為官所收，閉之囹圄。有人問之：『汝受何事？』答曰：『我今受大憂苦，若其得脫，則得安樂。』世尊亦爾，為我等故，修諸苦行，我等今者，猶未得免生死苦惱，云何如來得受安樂？世尊！譬如醫王，善解方藥，
【現代漢語翻譯】 現代漢語譯本 大仙（指佛陀）入涅槃，佛陀的光輝如同太陽墜落於大地，佛法之水全部枯竭，我們這些眾生必定會死去。 如來（指佛陀）進入涅槃，眾生極其苦惱，就像長者的兒子，剛剛失去了父母一樣。 如來進入涅槃，如果不再返回，我們這些眾生，就都沒有了救護。 如來進入涅槃，乃至所有的畜生，一切都感到憂愁和恐懼，苦惱焦灼著它們的心。 我們今天，怎麼能不感到憂愁和苦惱呢？如來要捨棄我們，就像丟棄鼻涕和唾沫一樣。 譬如太陽剛剛升起，光明非常輝煌，既能照亮自身，也能消滅一切黑暗。 如來的神通光明，能夠消除我們的苦惱，處在大眾之中，就像須彌山一樣巍峨。 『世尊！譬如國王，生育了許多兒子，他們容貌端正，國王心中常常愛念他們，先教他們各種技藝，使他們都精通，然後卻把他們交給劊子手殺掉。世尊！我們今天作為佛法的王子，蒙受佛陀的教誨，已經具備了正見，希望您不要捨棄我們；如果捨棄我們，就如同捨棄那些王子一樣。唯愿您長久住世，不要進入涅槃。世尊！譬如有人，精通各種論典，卻又對這些論典感到恐懼。如來也是這樣，通達一切法，卻又對這些法感到恐懼。如果如來長久住世，宣說甘露妙味，使一切眾生都得到充足，這樣眾生就不會再畏懼墮入地獄。世尊！譬如有人，剛開始學習做事，卻被官府抓捕，關進監獄。有人問他：『你遭受了什麼事？』他回答說：『我現在遭受巨大的憂愁和痛苦，如果能夠脫離，就能得到安樂。』世尊也是這樣，爲了我們，修行各種苦行，我們現在，還沒有免除生死的苦惱，如來怎麼能享受安樂呢？世尊！譬如醫王，善於瞭解各種藥方，』
【English Translation】 English version The great sage (referring to Buddha) enters Nirvana, the Buddha's light falls to the earth like the sun, the water of Dharma completely dries up, and we beings are destined to die. When the Tathagata (referring to Buddha) enters Nirvana, sentient beings suffer greatly, like the son of an elder who has just lost his parents. If the Tathagata enters Nirvana and does not return, we sentient beings will have no protection. When the Tathagata enters Nirvana, even all the animals, everything feels sorrow and fear, and their hearts are scorched with suffering. How can we not feel sorrow and distress today? The Tathagata is abandoning us, like discarding snot and spit. It is like the sun just rising, its light is very brilliant, it can illuminate itself and also eliminate all darkness. The Tathagata's light of spiritual power can remove our suffering, and standing among the multitude, he is like Mount Sumeru. 'World Honored One! It is like a king who has many sons, who are handsome and whom he loves dearly. He first teaches them various skills, making them proficient in all, and then hands them over to the executioner to be killed. World Honored One! Today, we are the princes of Dharma, receiving the Buddha's teachings and having attained right view. We hope you will not abandon us; if you abandon us, it is like abandoning those princes. We wish that you would stay in the world for a long time and not enter Nirvana. World Honored One! It is like a person who is proficient in various treatises, but is also afraid of these treatises. The Tathagata is also like this, understanding all dharmas, but also being afraid of these dharmas. If the Tathagata stays in the world for a long time, preaching the sweet taste of nectar, and satisfying all sentient beings, then these sentient beings will no longer fear falling into hell. World Honored One! It is like a person who has just started learning to work, but is arrested by the government and imprisoned. Someone asks him: 'What have you suffered?' He replies: 'I am now suffering great sorrow and pain, if I can escape, I will find peace.' The World Honored One is also like this, for our sake, practicing various ascetic practices. We have not yet escaped the suffering of birth and death, how can the Tathagata enjoy peace? World Honored One! It is like a king of medicine, who is good at understanding various prescriptions,'
偏以秘方教授其子，不教其餘外受學者。如來亦爾，獨以甚深秘密之藏，偏教文殊，遺棄我等，不見顧愍。如來於法應無慳吝，如彼醫王偏教其子，不教外來諸受學者。彼醫所以不能普教，情存勝負，故有秘惜。如來之心，終無勝負，何故如是，不見教誨？唯愿久住，莫般涅槃。世尊！譬如老少、病苦之人，離於善徑，行於險路，路險澀難，多受苦惱。更有異人，見之憐愍，即便示以平坦好道。世尊！我亦如是，所謂少者喻未增長法身之人，老者喻重煩惱，病者喻未脫生死，險路者喻二十五有。唯愿如來，示導我等甘露正道，久住於世，勿入涅槃。」
爾時世尊告諸比丘：「汝等比丘，莫如凡夫、諸天人等，愁憂啼哭；當勤精進，繫心正念。」時諸天人、阿修羅等，聞佛所說，止不啼哭。猶如有人，殯喪子已止不啼哭。
爾時世尊為諸大眾，說是偈言：
「汝等當開意， 不應大愁苦， 諸佛法皆爾， 是故當默然。 樂不放逸行， 守心正憶念， 遠離諸非法， 慰意受歡樂。
「複次比丘！若有疑念，今皆當問。若空、不空，若常、無常，若苦、不苦，若依、非依，若去、不去，若歸、非歸，若恒、非恒，若斷、若常，若眾生、非眾生，若有、若無，若實、不實，若真、不真
【現代漢語翻譯】 現代漢語譯本：偏愛地用秘方教導自己的兒子，而不教給其他來求學的弟子。如來（Tathagata，佛的稱號）也是這樣，只把甚深秘密的教藏，偏愛地教給文殊（Manjusri，智慧的象徵），遺棄我們，不加以顧念憐憫。如來對於佛法應該沒有慳吝，就像那位醫王偏愛教導自己的兒子，而不教給外來的求學者。那位醫王之所以不能普遍施教，是因為心中存有勝負之念，所以才秘藏吝惜。如來的心，終究沒有勝負之念，為何如此，不加以教誨呢？唯愿您長久住世，不要進入涅槃（Nirvana，寂滅）。世尊！譬如年老、年少、病苦之人，離開了正道，行走在危險的道路上，道路危險艱難，多受苦惱。更有其他人，見到他們心生憐憫，就為他們指引平坦的好路。世尊！我們也像這樣，所謂年少者比喻尚未增長法身之人，年老者比喻被重重煩惱纏繞，病者比喻尚未脫離生死輪迴，險路比喻二十五有（二十五種存在狀態）。唯愿如來，為我們指引甘露正道，長久住世，不要進入涅槃。」 當時，世尊告訴眾比丘：『你們這些比丘，不要像凡夫、諸天人等那樣，愁憂啼哭；應當勤奮精進，繫心正念。』當時，諸天人、阿修羅（Asura，一種神祇）等，聽到佛所說，停止了啼哭。就像有人，安葬了兒子后停止了啼哭。 當時，世尊為大眾，說了這首偈語： 『你們應當開闊心意，不應該大愁大苦，諸佛的法都是如此，所以應當保持沉默。樂於不放逸的修行，守護內心正念，遠離各種非法，安慰心意，接受歡樂。』 『再次，比丘們！如果有什麼疑問，現在都可以提問。無論是空還是不空，無論是常還是無常，無論是苦還是不苦，無論是依還是非依，無論是去還是不去，無論是歸還是非歸，無論是恒還是非恒，無論是斷還是常，無論是眾生還是非眾生，無論是有還是無，無論是實還是不實，無論是真還是不真。』
【English Translation】 English version: He preferentially teaches his son with secret formulas, not teaching other disciples who come to learn. The Tathagata (Buddha), is also like this, exclusively teaching the profound and secret teachings to Manjusri (symbol of wisdom), abandoning us, without care or compassion. The Tathagata should not be stingy with the Dharma, just like that physician king who preferentially teaches his son, not teaching the external learners. The reason that physician cannot teach universally is because he harbors thoughts of winning and losing, thus he keeps secrets and is stingy. The Tathagata's mind ultimately has no thoughts of winning or losing, why is it like this, not teaching? We only wish that you would dwell in the world for a long time, do not enter Nirvana (state of enlightenment). World Honored One! For example, the old, the young, and the sick, have left the right path, walking on dangerous roads, the roads are dangerous and difficult, suffering much pain. There are others who, seeing them, feel compassion, and then show them a flat and good road. World Honored One! We are also like this, the so-called young ones are metaphors for those who have not yet grown their Dharma body, the old ones are metaphors for those entangled by heavy afflictions, the sick ones are metaphors for those who have not yet escaped the cycle of birth and death, the dangerous roads are metaphors for the twenty-five existences. We only wish that the Tathagata would guide us to the nectar of the right path, dwell in the world for a long time, and not enter Nirvana.』 At that time, the World Honored One told the Bhikkhus (monks): 『You Bhikkhus, do not be like ordinary people, gods, and others, who are sorrowful and weeping; you should diligently strive forward, focusing your mind on right mindfulness.』 At that time, the gods, Asuras (a type of deity), and others, hearing what the Buddha said, stopped weeping. It was like someone who, after burying their son, stopped weeping. At that time, the World Honored One, for the sake of the assembly, spoke this verse: 『You should open your minds, you should not be greatly sorrowful and distressed, the Dharma of all Buddhas is like this, therefore you should remain silent. Be joyful in practicing non-negligence, guard your mind with right mindfulness, stay away from all that is not Dharma, comfort your mind, and receive joy.』 『Furthermore, Bhikkhus! If there are any doubts, you may ask them now. Whether it is empty or not empty, whether it is permanent or impermanent, whether it is suffering or not suffering, whether it is dependent or not dependent, whether it is going or not going, whether it is returning or not returning, whether it is constant or not constant, whether it is annihilation or permanence, whether it is sentient beings or not sentient beings, whether it is existence or non-existence, whether it is real or not real, whether it is true or not true.』
，若滅、不滅，若密、不密，若二、不二，如是等種種法中有所疑者，今應咨問，我當隨順為汝斷之，亦當為汝先說甘露，然後乃當入于涅槃。諸比丘！佛出世難，人身難得，值佛生信是事亦難，能忍難忍是亦復難，成就禁戒具足無缺、得阿羅漢果是事亦難，如求金沙優曇缽花。汝諸比丘！離於八難得人身難，汝等遇我不應空過。我于往昔種種苦行，今得如是無上方便，為汝等故，無量劫中捨身、手足、頭目、髓腦，是故汝等不應放逸。汝等比丘！云何莊嚴正法寶城，具足種種功德珍寶，戒、定、智慧、以為墻塹埤堄？汝今遇是佛法寶城，不應取此虛偽之物，譬如商主遇真寶城，取諸瓦礫而便還家。汝亦如是，值遇寶城取虛偽物。汝諸比丘！勿以下心，而生知足。汝等今者雖得出家，於此大乘不生貪慕。汝諸比丘！身雖得服袈裟染衣，其心猶未得染大乘清凈之法。汝諸比丘！雖行乞食，經歷多處，初未曾乞大乘法食。汝諸比丘！雖除鬚髮，未為正法除諸結使。汝諸比丘！今當真實教敕汝等，我今現在大眾和合，如來法性真實不倒，是故汝等應當精進，攝心勇猛摧諸結使，十力慧日既滅沒已，汝等當爲無明所覆。
「諸比丘！譬如大地、諸山、藥草為眾生用，我法亦爾，出生妙善甘露法味，而為眾生種種煩惱病之
【現代漢語翻譯】 現代漢語譯本：如果對於生滅、不生滅，隱秘、不隱秘，二元、非二元，像這樣的種種法理有所疑惑，現在應當提問，我將隨順你們的疑問為你們解答，也應當先為你們宣說甘露（不死之法），然後才進入涅槃（寂滅）。諸位比丘！佛陀出世難以遇到，得到人身難以獲得，遇到佛陀而生起信心也很難，能夠忍受難以忍受的事情也很難，成就戒律圓滿無缺、證得阿羅漢果也很難，就像在沙中求金，在世間尋找優曇缽花（稀有之花）一樣。你們這些比丘！脫離八難（八種難以修行的情況）而得到人身很難，你們遇到我不應該空過。我過去種種苦行，今天才得到這樣無上的方便法門，爲了你們的緣故，在無量劫中捨棄身體、手足、頭目、髓腦，所以你們不應該放逸。你們這些比丘！如何莊嚴正法寶城，使其具足種種功德珍寶，以戒、定、智慧作為城墻和防禦工事呢？你們現在遇到這佛法寶城，不應該取那些虛偽的東西，譬如商人遇到真正的寶城，卻拿取瓦礫而回家。你們也是這樣，遇到寶城卻取虛偽之物。你們這些比丘！不要以低下的心，而生知足。你們現在雖然出家，對於這大乘佛法不生起貪慕之心。你們這些比丘！身體雖然穿上袈裟染衣，內心卻還沒有染上大乘清凈的法。你們這些比丘！雖然行乞食，經歷很多地方，卻從來沒有乞求過大乘的法食。你們這些比丘！雖然剃除了鬚髮，卻沒有爲了正法而去除各種煩惱。你們這些比丘！現在應當真實地教導你們，我現在在大眾和合之中，如來的法性真實不虛，所以你們應當精進，攝持內心勇猛地摧毀各種煩惱，十力（佛陀的十種力量）的智慧之日一旦滅沒，你們就會被無明（愚癡）所覆蓋。 諸位比丘！譬如大地、諸山、藥草為眾生所用，我的佛法也是這樣，出生美妙的甘露法味，用來治療眾生種種煩惱的疾病。
【English Translation】 English version: If there are any doubts about such various dharmas as arising and ceasing, not arising and ceasing, hidden and not hidden, dual and non-dual, you should ask now. I will answer according to your questions, and I will first speak the nectar (the deathless dharma) for you, and then enter Nirvana (extinction). Monks! It is difficult for a Buddha to appear in the world, it is difficult to obtain a human body, it is also difficult to encounter a Buddha and generate faith, it is also difficult to endure what is difficult to endure, it is also difficult to achieve precepts completely and without deficiency, and to attain the fruit of Arhat, just like seeking gold in sand, or finding the Udumbara flower (a rare flower) in the world. You monks! It is difficult to escape the eight difficulties (eight difficult situations for practice) and obtain a human body, you should not waste your time meeting me. In the past, I practiced various ascetic practices, and today I have obtained such supreme expedient means. For your sake, I have given up my body, hands, feet, head, eyes, marrow, and brain in countless kalpas, so you should not be negligent. You monks! How can you adorn the city of the true Dharma, making it full of various meritorious treasures, using precepts, concentration, and wisdom as walls and fortifications? Now that you have encountered this city of the Dharma, you should not take those false things, just like a merchant who encounters a real treasure city, but takes rubble and returns home. You are also like this, encountering a treasure city but taking false things. You monks! Do not be content with a low mind. Although you have now left home, you do not generate a desire for this Mahayana Dharma. You monks! Although your bodies are wearing the dyed robes of a monk, your hearts have not yet been dyed with the pure Dharma of the Mahayana. You monks! Although you go begging for food, and travel to many places, you have never begged for the food of the Mahayana Dharma. You monks! Although you have shaved your beards and hair, you have not removed the various afflictions for the sake of the true Dharma. You monks! Now I will truly teach you, I am now in the midst of the assembly, the Dharma nature of the Tathagata is true and not reversed, so you should be diligent, gather your minds and bravely destroy all afflictions. Once the sun of wisdom of the ten powers (the ten powers of the Buddha) has set, you will be covered by ignorance (delusion). Monks! Just as the earth, mountains, and medicinal herbs are used by sentient beings, so is my Dharma. It produces the wonderful nectar of Dharma, which is used to cure the various diseases of afflictions of sentient beings.
良藥。我今當令一切眾生，及以我子四部之眾，悉皆安住秘密藏中，我亦復當安住是中，入于涅槃。何等名為秘密之藏？猶如伊字三點，若並則不成伊，縱亦不成；如摩醯首羅面上三目，乃得成伊三點，若別亦不得成。我亦如是，解脫之法亦非涅槃，如來之身亦非涅槃，摩訶般若亦非涅槃，三法各異亦非涅槃。我今安住如是三法，為眾生故，名入涅槃，如世伊字。」
爾時諸比丘聞佛世尊定當涅槃，皆悉憂愁，身毛為豎，涕淚盈目，稽首佛足，繞無量匝，白佛言：「世尊！快說無常、苦、空、無我。世尊！譬如一切眾生跡中，像跡為上，是無常想亦復如是，于諸想中最為第一。若有精勤修習之者，能除一切欲界欲愛、色無色愛、無明憍慢及無常想。世尊！如來若離無常想者，今則不應入于涅槃。若不離者，云何說言修無常想，離三界愛、無明、憍慢及無常想？世尊！譬如農夫，秋月之時，深耕其地，能除穢草。是無常想亦復如是，能除一切欲界欲愛、色無色愛、無明憍慢及無常想。世尊！譬如耕田，秋耕為勝。如諸跡中，像跡為勝。于諸想中，無常想為勝。世尊！譬如帝王，知命將終，恩赦天下，獄囚繫閉，悉令得脫，然後捨命。如來今者，亦應如是，度諸眾生，一切無知、無明、系閉，皆令解脫，然後乃入于
【現代漢語翻譯】 現代漢語譯本：良藥。我現在應當使一切眾生，以及我的弟子四部大眾，都安住在秘密藏中，我也將安住其中，進入涅槃。什麼叫做秘密之藏呢？就像『伊』字的三點，如果並在一起就不能成為『伊』字，分開也不能成為『伊』字；如同摩醯首羅（Maheśvara，印度教神祇，常被認為是濕婆神的化身）面上的三隻眼睛，才能構成『伊』字的三點，如果分開也不能構成。我也是這樣，解脫之法並非涅槃，如來的身體也並非涅槃，摩訶般若（Mahāprajñā，大智慧）也並非涅槃，這三法各自不同，也都不是涅槃。我現在安住于這三法之中，爲了眾生的緣故，稱為進入涅槃，就像世俗的『伊』字一樣。 當時，各位比丘聽到佛陀世尊決定將要涅槃，都感到憂愁，汗毛豎立，眼淚盈眶，向佛陀的腳稽首，繞佛無數圈，對佛說：『世尊！您常常說無常、苦、空、無我。世尊！譬如一切眾生的足跡中，像的足跡最為殊勝，無常的觀念也是如此，在各種觀念中最為第一。如果有精勤修習這種觀念的人，能夠去除一切欲界的慾望和愛戀、色界和無色界的愛戀、無明（avidyā，無知）的驕慢以及無常的觀念。世尊！如來如果離開了無常的觀念，現在就不應該進入涅槃。如果不離開，又怎麼說修習無常的觀念，就能離開三界的愛戀、無明、驕慢以及無常的觀念呢？世尊！譬如農夫，在秋天的時候，深耕土地，能夠去除雜草。無常的觀念也是如此，能夠去除一切欲界的慾望和愛戀、色界和無色界的愛戀、無明的驕慢以及無常的觀念。世尊！譬如耕田，秋耕最為殊勝。如同各種足跡中，像的足跡最為殊勝。在各種觀念中，無常的觀念最為殊勝。世尊！譬如帝王，知道自己將要去世，就恩赦天下，讓被囚禁的犯人都得到釋放，然後才捨棄生命。如來現在也應該這樣，度化一切無知、無明、被束縛的眾生，都讓他們得到解脫，然後才進入涅槃。』
【English Translation】 English version: Good medicine. I shall now cause all sentient beings, and my fourfold assembly of disciples, to dwell securely in the secret treasury, and I shall also dwell therein, entering into Nirvana. What is called the secret treasury? It is like the three dots of the letter 'I'; if they are joined together, they do not form the letter 'I', and if they are separated, they also do not form it. Like the three eyes on the face of Maheśvara (a Hindu deity, often considered an aspect of Shiva), they form the three dots of the letter 'I'; if they are separate, they cannot form it. It is the same with me; the Dharma of liberation is not Nirvana, the body of the Tathagata is not Nirvana, Mahāprajñā (Great Wisdom) is not Nirvana, these three Dharmas are each different and none of them is Nirvana. I now dwell in these three Dharmas, and for the sake of sentient beings, it is called entering Nirvana, just like the worldly letter 'I'. At that time, the Bhikshus, hearing that the World Honored One, the Buddha, was determined to enter Nirvana, were all sorrowful, their hair stood on end, tears filled their eyes, they bowed their heads to the Buddha's feet, and circled him countless times, saying to the Buddha: 'World Honored One! You often speak of impermanence, suffering, emptiness, and no-self. World Honored One! Just as among all the footprints of sentient beings, the footprint of the elephant is the most superior, so too is the thought of impermanence, it is the foremost among all thoughts. If there are those who diligently cultivate this thought, they can remove all desires and attachments of the desire realm, the attachments of the form and formless realms, ignorance (avidyā), arrogance, and the thought of impermanence. World Honored One! If the Tathagata were to depart from the thought of impermanence, he should not now enter Nirvana. If he does not depart from it, how can it be said that by cultivating the thought of impermanence, one can depart from the attachments of the three realms, ignorance, arrogance, and the thought of impermanence? World Honored One! Just as a farmer, in the autumn season, deeply plows the land, he can remove the weeds. So too is the thought of impermanence, it can remove all desires and attachments of the desire realm, the attachments of the form and formless realms, ignorance, arrogance, and the thought of impermanence. World Honored One! Just as plowing the field, autumn plowing is the most superior. Just as among all footprints, the elephant's footprint is the most superior. Among all thoughts, the thought of impermanence is the most superior. World Honored One! Just as a king, knowing that his life is coming to an end, grants amnesty to the world, and all prisoners are released, and then he gives up his life. The Tathagata should also be like this, liberating all sentient beings who are ignorant, in darkness, and bound, and then enter Nirvana.'
般涅槃。我等今者皆未得度，云何如來便欲放舍，入于涅槃？世尊！譬如有人，為鬼所持，遇良咒師，以咒力故，便得除差。如來亦爾，為諸聲聞除無明鬼，令得安住摩訶般若解脫等法，如世伊字。世尊！譬如香象，為人所縛，雖有良師，不能禁制，䪺絕羈鎖，自恣而去。我未如是脫五十七煩惱繫縛，云何如來便欲放舍，入于涅槃？世尊！如人病瘧，值遇良醫，所苦得除。我亦如是，多諸患苦，邪命熱病，雖遇如來，病未除愈，未得無上安隱常樂。云何如來便欲放舍，入于涅槃？世尊！譬如醉人，不自覺知，不識親疏、母女、姊妹，迷荒淫亂，言語放逸，臥糞穢中。時有良師，與藥令服，服已吐酒，還自憶識，心懷慚愧，深自克責，酒為不善諸惡根本，若能除斷，則遠眾罪。世尊！我亦如是，往昔已來，輪轉生死，情色所醉，貪嗜五欲，非母母想、非姊姊想、非女女想，于非眾生生眾生想，是故輪轉受生死苦，如彼醉人臥糞穢中。如來今當施我法藥，令我還吐煩惱惡酒，而我未得醒寤之心，云何如來便欲放舍，入于涅槃？世尊！譬如有人，嘆芭蕉樹以為堅實，無有是處。世尊！眾生亦爾，若嘆我、人、眾生、壽命、養育、知見、作者、受者，是真實者，亦無是處，我等如是修無我想。世尊！譬如漿滓，無所複用；是身
【現代漢語翻譯】 現代漢語譯本：般涅槃（完全的解脫）。我們現在都還沒有得到解脫，如來（佛陀）怎麼就要捨棄我們，進入涅槃呢？世尊！譬如有人，被鬼附身，遇到好的咒師，用咒語的力量，就能夠去除病患。如來也是這樣，為所有的聲聞（佛陀的弟子）去除無明（愚昧）之鬼，讓他們安住于摩訶般若（大智慧）解脫等法，就像世間的伊字一樣。世尊！譬如香象（強壯的象），被人捆綁，即使有好的馴象師，也不能夠制服它，它會掙斷鎖鏈，自由自在地離去。我們還沒有像這樣脫離五十七種煩惱的束縛，如來怎麼就要捨棄我們，進入涅槃呢？世尊！譬如人得了瘧疾，遇到好的醫生，所受的痛苦就能夠去除。我們也像這樣，有很多的患苦，邪命（不正當的謀生方式）的熱病，雖然遇到了如來，病還沒有痊癒，還沒有得到無上安穩的常樂。如來怎麼就要捨棄我們，進入涅槃呢？世尊！譬如醉酒的人，不自覺知，不認識親疏、母親、女兒、姐妹，迷亂昏聵，言語放肆，躺在糞穢之中。這時有好的醫生，給他藥服用，服藥后吐出酒，恢復了記憶，心中感到慚愧，深深地責備自己，認為酒是不善的各種罪惡的根本，如果能夠去除斷絕，就能夠遠離各種罪惡。世尊！我們也像這樣，從過去以來，在生死中輪迴，被所醉，貪戀五欲（色、聲、香、味、觸），把不是母親的當作母親，不是姐妹的當作姐妹，不是女兒的當作女兒，把不是眾生的當作眾生，因此在輪迴中承受生死的痛苦，就像那個醉酒的人躺在糞穢之中。如來現在應當給我們施予法藥，讓我們吐出煩惱的惡酒，而我們還沒有得到清醒的心，如來怎麼就要捨棄我們，進入涅槃呢？世尊！譬如有人，讚歎芭蕉樹是堅實的，這是不可能的。世尊！眾生也是這樣，如果讚歎我、人、眾生、壽命、養育、知見、作者、受者，是真實的，也是不可能的，我們像這樣修習無我之想。世尊！譬如酒糟，沒有什麼用處；這個身體 English version: Parinirvana (complete liberation). We have not yet attained liberation, how can the Tathagata (Buddha) abandon us and enter Nirvana? World Honored One! It is like a person possessed by a ghost, who encounters a good exorcist, and through the power of the mantra, is able to remove the affliction. The Tathagata is also like this, removing the ghost of ignorance for all the Shravakas (Buddha's disciples), allowing them to abide in the Dharma of Maha Prajna (great wisdom) liberation, like the letter 'I' in the world. World Honored One! It is like a fragrant elephant (a strong elephant), which is bound by people, even if there is a good mahout, he cannot control it, it will break the chains and leave freely. We have not yet escaped the bondage of the fifty-seven afflictions like this, how can the Tathagata abandon us and enter Nirvana? World Honored One! It is like a person suffering from malaria, who encounters a good doctor, and the suffering can be removed. We are also like this, with many sufferings, the fever of wrong livelihood, although we have encountered the Tathagata, the illness has not yet been cured, and we have not yet attained the supreme peace and constant joy. How can the Tathagata abandon us and enter Nirvana? World Honored One! It is like a drunk person, who is not aware of himself, does not recognize relatives, mother, daughter, sisters, confused and disoriented, speaks recklessly, and lies in filth. At this time, there is a good doctor, who gives him medicine to take, after taking the medicine, he vomits out the wine, recovers his memory, feels ashamed in his heart, and deeply blames himself, thinking that wine is the root of all evil, if it can be removed and cut off, then one can stay away from all sins. World Honored One! We are also like this, from the past, we have been revolving in samsara (the cycle of birth and death), drunk by , greedy for the five desires (form, sound, smell, taste, touch), regarding those who are not mothers as mothers, those who are not sisters as sisters, those who are not daughters as daughters, and regarding those who are not sentient beings as sentient beings, therefore we suffer the pain of birth and death in samsara, like that drunk person lying in filth. The Tathagata should now give us the medicine of Dharma, so that we can vomit out the evil wine of afflictions, and we have not yet attained a sober mind, how can the Tathagata abandon us and enter Nirvana? World Honored One! It is like a person who praises a banana tree as being solid, which is impossible. World Honored One! Sentient beings are also like this, if they praise 'I', 'person', 'sentient being', 'lifespan', 'nurturing', 'knowledge', 'creator', 'receiver', as being real, it is also impossible, we cultivate the thought of no-self like this. World Honored One! It is like the dregs of wine, which are of no use; this body
【English Translation】 Parinirvana. We are not yet liberated, how can the Tathagata abandon us and enter Nirvana? World Honored One! It is like a person possessed by a ghost, who encounters a good exorcist, and through the power of the mantra, is able to remove the affliction. The Tathagata is also like this, removing the ghost of ignorance for all the Shravakas, allowing them to abide in the Dharma of Maha Prajna liberation, like the letter 'I' in the world. World Honored One! It is like a fragrant elephant, which is bound by people, even if there is a good mahout, he cannot control it, it will break the chains and leave freely. We have not yet escaped the bondage of the fifty-seven afflictions like this, how can the Tathagata abandon us and enter Nirvana? World Honored One! It is like a person suffering from malaria, who encounters a good doctor, and the suffering can be removed. We are also like this, with many sufferings, the fever of wrong livelihood, although we have encountered the Tathagata, the illness has not yet been cured, and we have not yet attained the supreme peace and constant joy. How can the Tathagata abandon us and enter Nirvana? World Honored One! It is like a drunk person, who is not aware of himself, does not recognize relatives, mother, daughter, sisters, confused and disoriented, speaks recklessly, and lies in filth. At this time, there is a good doctor, who gives him medicine to take, after taking the medicine, he vomits out the wine, recovers his memory, feels ashamed in his heart, and deeply blames himself, thinking that wine is the root of all evil, if it can be removed and cut off, then one can stay away from all sins. World Honored One! We are also like this, from the past, we have been revolving in samsara, drunk by **, greedy for the five desires, regarding those who are not mothers as mothers, those who are not sisters as sisters, those who are not daughters as daughters, and regarding those who are not sentient beings as sentient beings, therefore we suffer the pain of birth and death in samsara, like that drunk person lying in filth. The Tathagata should now give us the medicine of Dharma, so that we can vomit out the evil wine of afflictions, and we have not yet attained a sober mind, how can the Tathagata abandon us and enter Nirvana? World Honored One! It is like a person who praises a banana tree as being solid, which is impossible. World Honored One! Sentient beings are also like this, if they praise 'I', 'person', 'sentient being', 'lifespan', 'nurturing', 'knowledge', 'creator', 'receiver', as being real, it is also impossible, we cultivate the thought of no-self like this. World Honored One! It is like the dregs of wine, which are of no use; this body
亦爾，無我、無主。世尊！如七葉花無有香氣；是身亦爾，無我、無主，我等如是，心常修習無我之想。如佛所說：『一切諸法無我、我所，汝諸比丘應當修習，如是修已，則除我慢，離我慢已，便入涅槃。』世尊！譬如鳥跡，空中現者，無有是處。有能修習無我想者，而有諸見，亦無是處。」
爾時世尊贊諸比丘：「善哉，善哉！汝等善能修無我想。」
時諸比丘即白佛言：「世尊！我等不但修無我想，亦更修習其餘諸想，所謂苦想、無常想、無我想。世尊！譬如人醉，其心勉眩，見諸山河、石壁、草木、宮殿、屋舍、日月星辰，皆悉迴轉。世尊！若有不修苦、無常想、無我等想，如是之人不名為聖，多諸放逸，流轉生死。世尊！以是因緣，我等善修如是諸想。」
爾時佛告諸比丘：「諦聽，諦聽。汝向所引醉人喻者，但知文字，未達其義。何等為義？如彼醉人，見上日月，實非迴轉，生迴轉想。眾生亦爾，為諸煩惱無明所覆，生顛倒心，我計無我、常計無常、凈計不凈、樂計為苦，以為煩惱之所覆故。雖生此想，不達其義，如彼醉人于非轉處，而生轉想。我者即是佛義，常者是法身義，樂者是涅槃義，凈者是法義。汝等比丘！云何而言有我想者，憍慢貢高流轉生死？汝等若言，我亦修習無常、
【現代漢語翻譯】 現代漢語譯本：是的，世尊，這個身體是無我的，沒有主宰。世尊！就像七葉花沒有香氣一樣；這個身體也是如此，無我，沒有主宰。我們就是這樣，心中常常修習無我的觀念。正如佛所說：『一切諸法都是無我的，沒有我所擁有的，你們這些比丘應當修習，這樣修習之後，就能去除我慢，離開我慢之後，便能進入涅槃。』世尊！譬如鳥的足跡，在空中顯現，這是不可能的。如果有人修習無我想，卻還執著于各種見解，這也是不可能的。 這時，世尊讚歎眾比丘說：『好啊，好啊！你們很善於修習無我想。』 當時，眾比丘就對佛說：『世尊！我們不僅修習無我想，還修習其他的觀念，比如苦想、無常想、無我想。世尊！譬如一個人喝醉了，他的心神恍惚，看到山河、石壁、草木、宮殿、房屋、日月星辰，都好像在旋轉。世尊！如果有人不修習苦、無常、無我等觀念，這樣的人不能稱為聖人，會放縱自己，在生死中流轉。世尊！因為這個原因，我們才好好修習這些觀念。』 這時，佛告訴眾比丘：『仔細聽，仔細聽。你們剛才引用的醉人的比喻，只是知道文字的表面意思，沒有理解其中的真正含義。什麼是真正的含義呢？就像那個醉人，看到天上的日月，實際上並沒有旋轉，卻產生了旋轉的想法。眾生也是這樣，被各種煩惱和無明所矇蔽，產生了顛倒的心，把無我當成有我，把無常當成常，把不凈當成凈，把苦當成樂，這是因為被煩惱所矇蔽的緣故。雖然產生了這些想法，卻沒有理解其中的真正含義，就像那個醉人，在沒有旋轉的地方，卻產生了旋轉的想法。我，就是佛的含義；常，是法身的含義；樂，是涅槃的含義；凈，是法的含義。你們這些比丘！怎麼能說有我執的人，會驕傲自大，在生死中流轉呢？如果你們說，我也修習無常、苦、無我等觀念，這又有什麼意義呢？』
【English Translation】 English version: Yes, World Honored One, this body is without self, without a master. World Honored One! Just as the seven-leaf flower has no fragrance; this body is also like that, without self, without a master. We are like this, our minds constantly cultivate the thought of no-self. As the Buddha said: 『All dharmas are without self, without anything belonging to self, you monks should cultivate this, and having cultivated this, you will eliminate self-conceit, and having left self-conceit, you will enter Nirvana.』 World Honored One! For example, the tracks of a bird, appearing in the sky, there is no such place. If someone cultivates the thought of no-self, yet still clings to various views, there is also no such place. At that time, the World Honored One praised the monks, saying: 『Good, good! You are very good at cultivating the thought of no-self.』 At that time, the monks said to the Buddha: 『World Honored One! We not only cultivate the thought of no-self, but also cultivate other thoughts, such as the thought of suffering, the thought of impermanence, and the thought of no-self. World Honored One! For example, when a person is drunk, their mind is dizzy, and they see mountains, rivers, stone walls, grass, trees, palaces, houses, the sun, moon, and stars, all as if they are spinning. World Honored One! If someone does not cultivate thoughts of suffering, impermanence, and no-self, such a person cannot be called a sage, they will indulge themselves, and wander in birth and death. World Honored One! Because of this reason, we cultivate these thoughts well.』 At that time, the Buddha told the monks: 『Listen carefully, listen carefully. The analogy of the drunk person that you just cited, you only know the surface meaning of the words, but you have not understood the true meaning. What is the true meaning? Like that drunk person, seeing the sun and moon in the sky, which are actually not spinning, yet they have the thought of spinning. Sentient beings are also like this, covered by various afflictions and ignorance, they give rise to a reversed mind, taking no-self as self, taking impermanence as permanence, taking impurity as purity, taking suffering as happiness, this is because they are covered by afflictions. Although they have these thoughts, they do not understand the true meaning, just like that drunk person, in a place where there is no spinning, they have the thought of spinning. Self, that is the meaning of Buddha; permanence, that is the meaning of the Dharmakaya; happiness, that is the meaning of Nirvana; purity, that is the meaning of Dharma. You monks! How can you say that those who have self-attachment will be arrogant and wander in birth and death? If you say that I also cultivate thoughts of impermanence, suffering, and no-self, what is the point of that?』
苦、無我等想，是三種修，無有實義。我今當說勝三修法，苦者計樂、樂者計苦，是顛倒法。無常計常、常計無常，是顛倒法。無我計我、我計無我，是顛倒法。不凈計凈、凈計不凈，是顛倒法。有如是等四顛倒法，是人不知正修諸法。
「汝諸比丘，于苦法中生於樂想，于無常中生於常想，于無我中生於我想，于不凈中生於凈想。世間亦有常樂我凈，出世亦有常樂我凈。世間法者有字無義，出世間者有字有義。何以故？世間之法有四顛倒，故不知義。所以者何？有想顛倒、心倒、見倒。以三倒故，世間之人，樂中見苦、常見無常、我見無我、凈見不凈，是名顛倒。以顛倒故，世間知字而不知義。何等為義？無我者名為生死，我者名為如來；無常者聲聞緣覺，常者如來法身；苦者一切外道，樂者即是涅槃；不凈者即有為法，凈者諸佛菩薩所有正法；是名不顛倒。以不倒故，知字知義。若欲遠離四顛倒者，應知如是常、樂、我、凈。」
時諸比丘白佛言：「世尊！如佛所說離四倒者，則得了知常、樂、我、凈。如來今者永無四倒，則已了知常樂我凈。若已了知常樂我凈，何故不住一劫半劫，教導我等，令離四倒，而見放舍，欲入涅槃？如來若見顧念教敕，我當至心頂受修習。如來若入于涅槃者，我等云何與
【現代漢語翻譯】 現代漢語譯本：
認為苦、無我等是修行，這三種修行並沒有實際意義。我現在要說更殊勝的三種修行方法。把苦看作樂，把樂看作苦，這是顛倒的。把無常看作常，把常看作無常，這是顛倒的。把無我看作我，把我看作無我，這是顛倒的。把不凈看作凈，把凈看作不凈，這是顛倒的。有像這樣的四種顛倒，是人們不瞭解正確修行的方法。
『你們這些比丘，在苦的法中產生樂的想法，在無常中產生常的想法，在無我中產生我的想法，在不凈中產生凈的想法。世俗中也有常、樂、我、凈，出世間也有常、樂、我、凈。世俗的法有字而無義，出世間的法有字也有義。為什麼呢？因為世俗的法有四種顛倒，所以不瞭解其意義。原因是什麼呢？有想法顛倒、心顛倒、見解顛倒。因為這三種顛倒，世俗之人，在樂中看到苦，在常中看到無常，在自我中看到無我，在凈中看到不凈，這叫做顛倒。因為顛倒，世俗之人知道字卻不知道意義。什麼是意義呢？無我指的是生死，我指的是如來（Tathagata，佛的稱號）；無常指的是聲聞（Sravaka，聽聞佛法而修行的人）和緣覺（Pratyekabuddha，靠自己領悟佛法的人），常指的是如來法身（Dharmakaya，佛的法性身）；苦指的是一切外道，樂指的是涅槃（Nirvana，解脫）；不凈指的是有為法（Samskrta-dharma，因緣和合而生的法），凈指的是諸佛菩薩所擁有的正法。這叫做不顛倒。因為不顛倒，所以知道字也知道意義。如果想要遠離四種顛倒，就應該知道這樣的常、樂、我、凈。』
當時，眾比丘對佛說：『世尊！如佛所說，遠離四種顛倒，就能瞭解常、樂、我、凈。如來現在永遠沒有四種顛倒，就已經瞭解了常、樂、我、凈。如果已經瞭解了常、樂、我、凈，為什麼不住留一劫或半劫，教導我們，讓我們遠離四種顛倒，卻要捨棄我們，想要進入涅槃呢？如果如來能夠顧念教導我們，我們一定會真心接受並修行。如果如來進入涅槃，我們又該如何與…？』 現代漢語譯本：
苦、無我等想，是三種修，無有實義。我今當說勝三修法，苦者計樂、樂者計苦，是顛倒法。無常計常、常計無常，是顛倒法。無我計我、我計無我，是顛倒法。不凈計凈、凈計不凈，是顛倒法。有如是等四顛倒法，是人不知正修諸法。
『汝諸比丘，于苦法中生於樂想，于無常中生於常想，于無我中生於我想，于不凈中生於凈想。世間亦有常樂我凈，出世亦有常樂我凈。世間法者有字無義，出世間者有字有義。何以故？世間之法有四顛倒，故不知義。所以者何？有想顛倒、心倒、見倒。以三倒故，世間之人，樂中見苦、常見無常、我見無我、凈見不凈，是名顛倒。以顛倒故，世間知字而不知義。何等為義？無我者名為生死，我者名為如來（Tathagata）；無常者聲聞（Sravaka）緣覺（Pratyekabuddha），常者如來法身（Dharmakaya）；苦者一切外道，樂者即是涅槃（Nirvana）；不凈者即有為法（Samskrta-dharma），凈者諸佛菩薩所有正法；是名不顛倒。以不倒故，知字知義。若欲遠離四顛倒者，應知如是常、樂、我、凈。』
時諸比丘白佛言：『世尊！如佛所說離四倒者，則得了知常、樂、我、凈。如來今者永無四倒，則已了知常樂我凈。若已了知常樂我凈，何故不住一劫半劫，教導我等，令離四倒，而見放舍，欲入涅槃？如來若見顧念教敕，我當至心頂受修習。如來若入于涅槃者，我等云何與…？』
【English Translation】 English version:
Thinking of suffering and non-self as practices, these three practices have no real meaning. I will now speak of the superior three practices. To consider suffering as pleasure and pleasure as suffering is a perversion. To consider impermanence as permanence and permanence as impermanence is a perversion. To consider non-self as self and self as non-self is a perversion. To consider impurity as purity and purity as impurity is a perversion. Having these four perversions, people do not understand the correct way to practice.
'You monks, in the dharma of suffering, you give rise to the thought of pleasure; in impermanence, you give rise to the thought of permanence; in non-self, you give rise to the thought of self; in impurity, you give rise to the thought of purity. In the world, there are also permanence, pleasure, self, and purity; in the transcendent world, there are also permanence, pleasure, self, and purity. Worldly dharmas have words but no meaning; transcendent dharmas have both words and meaning. Why is this so? Because worldly dharmas have four perversions, therefore they do not understand the meaning. What is the reason? There are perversions of thought, perversions of mind, and perversions of view. Because of these three perversions, worldly people see suffering in pleasure, see impermanence in permanence, see non-self in self, and see impurity in purity. This is called perversion. Because of perversion, worldly people know the words but do not know the meaning. What is the meaning? Non-self refers to birth and death; self refers to the Tathagata (the Buddha's title). Impermanence refers to Sravakas (listeners of the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment on their own); permanence refers to the Dharmakaya (the Buddha's Dharma body). Suffering refers to all external paths; pleasure refers to Nirvana (liberation). Impurity refers to conditioned dharmas (things that arise from causes and conditions); purity refers to the true dharma possessed by all Buddhas and Bodhisattvas. This is called non-perversion. Because of non-perversion, one knows both the words and the meaning. If you wish to be free from the four perversions, you should understand such permanence, pleasure, self, and purity.'
At that time, the monks said to the Buddha, 'World Honored One! As the Buddha has said, by being free from the four perversions, one can understand permanence, pleasure, self, and purity. The Tathagata now is forever free from the four perversions, and has already understood permanence, pleasure, self, and purity. If you have already understood permanence, pleasure, self, and purity, why do you not remain for a kalpa or half a kalpa to teach us, so that we may be free from the four perversions, but instead abandon us and wish to enter Nirvana? If the Tathagata would consider and teach us, we would wholeheartedly accept and practice. If the Tathagata enters Nirvana, how shall we…?' English version:
Thinking of suffering and non-self as practices, these three practices have no real meaning. I will now speak of the superior three practices. To consider suffering as pleasure and pleasure as suffering is a perversion. To consider impermanence as permanence and permanence as impermanence is a perversion. To consider non-self as self and self as non-self is a perversion. To consider impurity as purity and purity as impurity is a perversion. Having these four perversions, people do not understand the correct way to practice.
'You monks, in the dharma of suffering, you give rise to the thought of pleasure; in impermanence, you give rise to the thought of permanence; in non-self, you give rise to the thought of self; in impurity, you give rise to the thought of purity. In the world, there are also permanence, pleasure, self, and purity; in the transcendent world, there are also permanence, pleasure, self, and purity. Worldly dharmas have words but no meaning; transcendent dharmas have both words and meaning. Why is this so? Because worldly dharmas have four perversions, therefore they do not understand the meaning. What is the reason? There are perversions of thought, perversions of mind, and perversions of view. Because of these three perversions, worldly people see suffering in pleasure, see impermanence in permanence, see non-self in self, and see impurity in purity. This is called perversion. Because of perversion, worldly people know the words but do not know the meaning. What is the meaning? Non-self refers to birth and death; self refers to the Tathagata. Impermanence refers to Sravakas and Pratyekabuddhas; permanence refers to the Dharmakaya. Suffering refers to all external paths; pleasure refers to Nirvana. Impurity refers to conditioned dharmas; purity refers to the true dharma possessed by all Buddhas and Bodhisattvas. This is called non-perversion. Because of non-perversion, one knows both the words and the meaning. If you wish to be free from the four perversions, you should understand such permanence, pleasure, self, and purity.'
At that time, the monks said to the Buddha, 'World Honored One! As the Buddha has said, by being free from the four perversions, one can understand permanence, pleasure, self, and purity. The Tathagata now is forever free from the four perversions, and has already understood permanence, pleasure, self, and purity. If you have already understood permanence, pleasure, self, and purity, why do you not remain for a kalpa or half a kalpa to teach us, so that we may be free from the four perversions, but instead abandon us and wish to enter Nirvana? If the Tathagata would consider and teach us, we would wholeheartedly accept and practice. If the Tathagata enters Nirvana, how shall we…?'
是毒身同共止住，修于梵行？我等亦當隨佛世尊，入于涅槃。」
爾時佛告諸比丘：「汝等不應作如是語，我今所有無上正法，悉以付囑摩訶迦葉。是迦葉者，當爲汝等作大依止，猶如如來為諸眾生作依止處，摩訶迦葉亦復如是，當爲汝等作依止處。譬如大王，多所統領，若遊巡時，悉以國事付囑大臣。如來亦爾，所有正法，亦以付囑摩訶迦葉。汝等當知，先所修習無常、苦想，非是真實。譬如春時，有諸人等，在大池浴乘船遊戲，失琉璃寶，沒深水中。是時諸人，悉共入水，求覓是寶，競捉瓦石、草木、沙礫，各各自謂得琉璃珠，歡喜持出，乃知非真。是時寶珠猶在水中，以珠力故，水皆澄清。於是大眾乃見寶珠故在水下，猶如仰觀虛空月形。是時眾中有一智人，以方便力，安徐入水，即便得珠。汝等比丘，不應如是修習無常、苦、無我想、不凈想等，以為實義，如彼諸人，各以瓦石、草木、沙礫而為寶珠。汝等應當善學方便，在在處處常修我想、常、樂、凈想。復應當知，先所修習四法相貌，悉是顛倒。欲得真實修諸想者，如彼智人巧出寶珠，所謂我想、常、樂、凈想。」
爾時諸比丘白佛言：「世尊！如佛先說，諸法無我，汝當修學。修學是已，則離我想。離我想者，則離憍慢。離憍慢者，得入涅
【現代漢語翻譯】 現代漢語譯本：'難道我們這些有毒的身體要和您一起住下去，繼續修行梵行嗎？我們也將跟隨佛陀世尊，進入涅槃。' 這時，佛陀告訴眾比丘：'你們不應該這樣說。我如今所有的無上正法，都已囑託給摩訶迦葉（Mahakasyapa，佛陀十大弟子之一，以頭陀苦行著稱）。這位迦葉，將作為你們的大依止，就像如來為眾生作依止處一樣，摩訶迦葉也將如此，作為你們的依止處。譬如大王，統領眾多，如果巡遊時，會將國事囑託給大臣。如來也是這樣，所有正法，也已囑託給摩訶迦葉。你們應當知道，先前所修習的無常、苦想，並非真實。譬如春天時，有些人等，在大池塘里洗浴乘船嬉戲，丟失了琉璃寶珠，沉入深水中。這時，這些人一起入水，尋找寶珠，爭相抓取瓦片、石頭、草木、沙礫，各自認為得到了琉璃珠，歡喜地拿出來，才知道不是真的。這時，寶珠仍然在水中，因為寶珠的力量，水都變得清澈。於是大眾才看到寶珠還在水下，就像仰望虛空中的月亮。這時，人群中有一位智者，用方便之力，慢慢入水，就得到了寶珠。你們這些比丘，不應該像這樣修習無常、苦、無我相、不凈相等，認為這是真實的意義，就像那些人，各自把瓦片、石頭、草木、沙礫當作寶珠。你們應當好好學習方便法門，在任何地方都要常修習我想、常、樂、凈想。還應當知道，先前所修習的四法相貌，都是顛倒的。想要真實地修習諸想，就像那位智者巧妙地取出寶珠一樣，也就是修習我想、常、樂、凈想。' 這時，眾比丘對佛說：'世尊！正如佛陀先前所說，諸法無我，您應當修學。修學之後，就離開了我想。離開了我想，就離開了驕慢。離開了驕慢，就能進入涅槃。'
【English Translation】 English version: 'Shall we, with our poisonous bodies, continue to dwell together and practice the pure conduct? We too shall follow the World Honored One, the Buddha, and enter Nirvana.' At that time, the Buddha said to the Bhikkhus: 'You should not speak like this. All the supreme Dharma that I now possess, I have entrusted to Mahakasyapa (one of the ten great disciples of the Buddha, known for his ascetic practices). This Kasyapa will be your great refuge, just as the Tathagata is a refuge for all beings. Mahakasyapa will also be your refuge. For example, a great king, who rules over many, when he goes on tour, entrusts the affairs of the state to his ministers. The Tathagata is also like this; all the true Dharma has been entrusted to Mahakasyapa. You should know that the impermanence and suffering thoughts you have previously cultivated are not real. For example, in spring, some people are bathing and playing in boats in a large pond, and they lose a crystal jewel, which sinks into the deep water. At this time, all these people enter the water together, seeking the jewel, and they grab at tiles, stones, grass, wood, and gravel, each thinking they have found the crystal jewel. They happily bring them out, only to realize they are not real. At this time, the jewel is still in the water, and because of the jewel's power, the water becomes clear. Then the crowd sees the jewel still under the water, like looking up at the moon in the sky. At this time, there is a wise person among the crowd, who, with skillful means, slowly enters the water and obtains the jewel. You Bhikkhus should not cultivate thoughts of impermanence, suffering, no-self, and impurity in this way, thinking they are the true meaning, like those people who each take tiles, stones, grass, wood, and gravel as jewels. You should learn skillful means well, and in all places, you should always cultivate the thoughts of self, permanence, bliss, and purity. You should also know that the four aspects of Dharma that you have previously cultivated are all inverted. If you want to truly cultivate these thoughts, it is like that wise person who skillfully retrieves the jewel, which is to cultivate the thoughts of self, permanence, bliss, and purity.' At that time, the Bhikkhus said to the Buddha: 'World Honored One! As the Buddha previously said, all dharmas are without self, you should learn this. Having learned this, one departs from the thought of self. Having departed from the thought of self, one departs from arrogance. Having departed from arrogance, one can enter Nirvana.'
槃。是義云何？」
佛告諸比丘：「善哉，善哉！汝今善能咨問是義，為自斷疑。譬如國王，闇鈍少智，有一醫師，性復頑嚚，而王不別，厚賜俸祿，療治眾病純以乳藥，亦復不知病起根原，雖知乳藥復不善解，或有風病、冷病、熱病、一切諸病，悉教服乳。是王不別，是醫知乳好醜、善惡。復有明醫曉八種術，善療眾病，知諸方藥，從遠方來。是時舊醫不知咨受，反生貢高輕慢之心。彼時明醫，即便依附，請以為師，咨受醫方秘奧之法，語舊醫言：『我今請仁以為師範，唯愿為我宣暢解說。』舊醫答言：『卿今若能為我給使四十八年，然後乃當教汝醫法。』時彼明醫即受其教：『我當如是，我當如是，隨我所能，當給走使。』是時舊醫，即將客醫共入見王。是時客醫，即為王說種種醫方及余伎藝：『大王當知，應善分別，此法如是，可以治國；此法如是，可以療病。』爾時國王聞是語已，方知舊醫癡騃無智，即便驅逐，令出國界，然後倍復恭敬客醫。是時客醫作是念言：『欲教王者，今正是時。』即語王言：『大王於我實愛念者，當求一愿。』王即答言：『從此右臂及余身份，隨意所求，一切相與。』彼客醫言：『王雖許我一切身份，然我不敢多有所求。今所求者，愿王宣令，一切國內，從今已往，不得復服
【現代漢語翻譯】 現代漢語譯本：『槃（涅槃，佛教的最高境界）的意義是什麼呢？』 佛陀告訴眾比丘：『好啊，好啊！你們現在很善於詢問這個意義，為自己斷除疑惑。譬如一個國王，愚昧遲鈍，缺少智慧，有一個醫生，性格又頑固愚蠢，而國王不能分辨，給予他豐厚的俸祿，治療各種疾病都只用乳藥，也不知道疾病的根源，即使知道乳藥也不善於理解，或者有風病、冷病、熱病、一切各種疾病，都教人服用乳藥。這個國王不能分辨，這個醫生知道乳藥的好壞、善惡。又有一個明醫，通曉八種醫術，善於治療各種疾病，知道各種藥方，從遠方來。這時舊醫生不知道請教學習，反而產生貢高輕慢之心。那時明醫，就依附他，請他做老師，請教他醫方秘奧的法則，對舊醫生說：『我現在請您做我的老師，希望您為我宣講解釋。』舊醫生回答說：『你現在如果能為我服侍四十八年，然後我才教你醫術。』那時明醫就接受他的教導：『我應當這樣做，我應當這樣做，盡我所能，應當為您奔走服侍。』這時舊醫生，就帶著客醫一起去見國王。這時客醫，就為國王講述各種醫方和其餘的技藝：『大王應當知道，應當善於分辨，這個方法是這樣的，可以治理國家；這個方法是這樣的，可以治療疾病。』那時國王聽到這些話后，才知道舊醫生愚蠢無知，就驅逐他，讓他出國境，然後更加恭敬客醫。這時客醫這樣想：『要教導國王，現在正是時候。』就對國王說：『大王如果真的愛念我，應當答應我一個願望。』國王就回答說：『從這右臂和其餘身體部分，隨意你所求，一切都給你。』那個客醫說：『大王雖然答應我一切身體部分，但我不敢多求。現在所求的，希望大王宣告，一切國內，從今以後，不得再服用』
【English Translation】 English version: 'What is the meaning of Nirvana (the highest state in Buddhism)?' The Buddha told the bhikkhus, 'Excellent, excellent! You are now very good at inquiring about this meaning, to resolve your own doubts. For example, a king, dull and lacking in wisdom, has a physician who is also stubborn and foolish, and the king cannot distinguish, giving him a generous salary, treating all kinds of diseases only with milk medicine, not knowing the root cause of the disease, and even if he knows milk medicine, he does not understand it well. Whether it is wind disease, cold disease, heat disease, or all kinds of diseases, he teaches people to take milk medicine. This king cannot distinguish, and this doctor knows the good and bad of milk medicine. There is also a wise doctor who is proficient in eight kinds of medical skills, good at treating all kinds of diseases, knows various prescriptions, and comes from afar. At this time, the old doctor does not know to ask for advice and learn, but instead develops arrogance and contempt. At that time, the wise doctor attached himself to him, asked him to be his teacher, and asked him about the secret laws of medical prescriptions, saying to the old doctor, 'I now ask you to be my teacher, and I hope you will explain it to me.' The old doctor replied, 'If you can serve me for forty-eight years, then I will teach you medicine.' At that time, the wise doctor accepted his teaching, 'I should do this, I should do this, to the best of my ability, I should run errands for you.' At this time, the old doctor took the guest doctor to see the king together. At this time, the guest doctor told the king about various medical prescriptions and other skills, 'Your Majesty should know, should be good at distinguishing, this method is like this, it can govern the country; this method is like this, it can treat diseases.' At that time, after hearing these words, the king realized that the old doctor was foolish and ignorant, so he drove him away, let him leave the country, and then respected the guest doctor even more. At this time, the guest doctor thought, 'To teach the king, now is the right time.' He said to the king, 'If Your Majesty truly loves me, you should grant me a wish.' The king replied, 'From this right arm and the rest of my body, whatever you ask for, I will give it all to you.' The guest doctor said, 'Although Your Majesty has promised me all parts of your body, I dare not ask for too much. What I ask for now is that Your Majesty should declare that throughout the country, from now on, no one should take'
舊醫乳藥。所以者何？是藥毒害，多傷損故。若故服者當斬其首。斷乳藥已，終更無有橫死之人，常處安樂，故求是愿。』時王答言：『汝之所求，蓋不足言。』尋為宣令：『一切國內，有病之人，皆悉不聽以乳為藥，若為藥者，當斬其首。』爾時客醫以種種味和合眾藥，謂辛、苦、咸、甜、醋等味，以療眾病，無不得差。其後不久，王復得病，即命是醫：『我今病重，困苦欲死，當云何治？』醫占王病，應用乳藥，尋白王言：『如王所患，應當服乳。我于先時，所斷乳藥，是大妄語。今若服者，最能除病，王今患熱，正應服乳。』時王語醫：『汝今狂耶？為熱病乎？而言服乳，能除此病。汝先言毒，今云何服？欲欺我耶？先醫所贊，汝言是毒，令我驅遣。今復言好，最能除病。如汝所言，我本舊醫，定為勝汝。』是時客醫復語王言：『王今不應作如是語，如蟲食木，有成字者，此蟲不知是字非字；智人見之，終不唱言是蟲解字，亦不驚怪。大王當知，舊醫亦爾，不別諸病，悉與乳藥，如彼蟲道，偶成於字。是先舊醫，不解乳藥好醜、善惡。』時王問言：『云何不解？』客醫答王：『是乳藥者，亦是毒害，亦是甘露。云何是乳複名甘露？若是牸牛，不食酒糟、滑草、麥䴬，其犢調善，放牧之處不在高原，亦不下濕，飲
【現代漢語翻譯】 現代漢語譯本：舊的醫生使用乳汁作為藥物。這是為什麼呢？因為這種藥物有毒害，大多會造成損傷。如果有人故意服用，應當處以斬首的刑罰。斷絕使用乳汁作為藥物后，就不會再有橫死的人，人們會常處安樂，所以才會有這樣的願望。』當時國王回答說：『你所要求的，實在不值得一提。』隨即頒佈命令：『全國上下，所有生病的人，一律不準用乳汁作為藥物，如果有人用乳汁作為藥物，應當處以斬首的刑罰。』當時，客醫用各種味道調和各種藥物，如辛、苦、咸、甜、醋等味道，來治療各種疾病，沒有治不好的。不久之後，國王又生病了，就命令這位醫生：『我現在病得很重，痛苦得快要死了，應該如何治療？』醫生診斷國王的病情，認為應該用乳汁作為藥物，隨即稟告國王說：『像您所患的病，應該服用乳汁。我之前所說的斷絕使用乳汁作為藥物，是大妄語。現在如果服用，最能去除疾病，您現在患的是熱病，正應該服用乳汁。』當時國王對醫生說：『你現在是瘋了嗎？還是得了熱病？竟然說服用乳汁，能去除這種疾病。你之前說乳汁有毒，現在又說要服用？是想欺騙我嗎？之前的醫生所讚許的，你說是有毒的，讓我把他們趕走了。現在又說好，最能去除疾病。按照你所說的，我原來的醫生，一定比你強。』這時，客醫又對國王說：『您現在不應該說這樣的話，就像蟲子吃木頭，有的會形成文字，這蟲子不知道這是字還是不是字；有智慧的人看到，終究不會說這蟲子懂得文字，也不會感到驚訝。大王您應該知道，舊的醫生也是這樣，不辨別各種疾病，都用乳汁作為藥物，就像蟲子啃木頭，偶爾形成了文字。這之前的舊醫生，不瞭解乳汁作為藥物的好壞、善惡。』當時國王問道：『為什麼不瞭解？』客醫回答國王說：『這乳汁作為藥物，既是毒害，也是甘露。為什麼乳汁又叫甘露呢？如果是母牛，不吃酒糟、滑草、麥麩，它的小牛調養得很好，放牧的地方不在高原，也不在低窪潮濕的地方，飲用的是清澈的水，這樣的乳汁，才是甘露。』 現代漢語譯本：如果母牛吃了酒糟、滑草、麥麩，它的小牛調養不好，放牧的地方在高處或低窪潮濕的地方，飲用的是渾濁的水，這樣的乳汁，就是毒藥。舊的醫生不瞭解這些，所以說乳汁是毒藥。』國王聽了這些話，感到非常高興，對醫生說：『你說的很有道理，我明白了。』國王隨即命令：『從今以後，全國上下，所有生病的人，都可以用乳汁作為藥物。』當時，客醫用各種味道調和各種藥物，來治療各種疾病，沒有治不好的。當時，國王和全國人民，都非常高興，讚歎客醫的醫術高明，都說：『這位醫生，真是太了不起了！』
【English Translation】 English version: The old physicians used milk as medicine. Why is that? Because this medicine is poisonous and mostly causes harm. If someone deliberately takes it, they should be beheaded. After stopping the use of milk as medicine, there will be no more people dying unnatural deaths, and people will always be in peace and happiness, so this is the wish. 'At that time, the king replied, 'What you ask for is not worth mentioning.' Immediately, he issued an order: 'Throughout the country, all sick people are not allowed to use milk as medicine. If anyone uses milk as medicine, they should be beheaded.' At that time, the visiting physician mixed various medicines with different flavors, such as spicy, bitter, salty, sweet, and sour, to treat various diseases, and there was no disease that could not be cured. Not long after, the king fell ill again and ordered the physician: 'I am now very ill, suffering and about to die. How should I be treated?' The physician diagnosed the king's illness and believed that milk should be used as medicine. He immediately reported to the king, 'For the illness you are suffering from, you should take milk. What I said before about stopping the use of milk as medicine was a great lie. Now, if you take it, it will be most effective in removing the disease. You are now suffering from a heat illness, and you should take milk.' At that time, the king said to the physician, 'Are you crazy? Or are you suffering from a heat illness? How can you say that taking milk can remove this disease? You said before that milk was poisonous, and now you say to take it? Are you trying to deceive me? What the previous physicians praised, you said was poisonous, and you made me drive them away. Now you say it is good and most effective in removing the disease. According to what you say, my original physicians must be better than you.' At this time, the visiting physician said to the king again, 'You should not say such things. It is like a worm eating wood, and sometimes it forms characters. The worm does not know whether these are characters or not. A wise person who sees it will not say that the worm understands characters, nor will they be surprised. Your Majesty should know that the old physicians are also like this. They do not distinguish between various diseases and use milk as medicine for all of them, just like a worm gnawing on wood, occasionally forming characters. These previous old physicians do not understand the good, bad, and evil of milk as medicine.' At that time, the king asked, 'Why don't they understand?' The visiting physician replied to the king, 'This milk as medicine is both poison and nectar. Why is milk also called nectar? If it is a cow that does not eat distiller's grains, slippery grass, or wheat bran, and its calf is well-cared for, and the grazing place is not on a high plateau or in a low and damp place, and it drinks clear water, then this milk is nectar.' English version: If the cow eats distiller's grains, slippery grass, or wheat bran, and its calf is not well-cared for, and the grazing place is on a high or low and damp place, and it drinks muddy water, then this milk is poison. The old physicians do not understand these things, so they say that milk is poison.' The king was very happy after hearing these words and said to the physician, 'What you said is very reasonable, I understand.' The king then ordered, 'From now on, throughout the country, all sick people can use milk as medicine.' At that time, the visiting physician mixed various medicines with different flavors to treat various diseases, and there was no disease that could not be cured. At that time, the king and the people of the country were very happy and praised the visiting physician's medical skills, saying, 'This physician is truly amazing!'
以清流，不令馳走，不與特牛同共一群，飲喂調適，行住得所。如是乳者，能除諸病，是則名為甘露妙藥。除是乳已，其餘一切皆名毒害。』爾時大王聞是語已，贊言大醫：『善哉，善哉！我從今日，始知乳藥善惡、好醜。』即便服之，病得除愈。尋時宣令一切國內，從今已往當服乳藥。國人聞之皆生瞋恨，咸相謂言：『大王今者為鬼所持，為狂顛耶？而誑我等，復令服乳。』一切人民，皆懷瞋恨，悉集王所。王言：『汝等不應於我而生瞋恨，而此乳藥服與不服，悉是醫教，非是我咎。』爾時大王及諸人民，踴躍歡喜，倍共恭敬，供養是醫。一切病者皆服乳藥，病悉除愈。
「汝等比丘！當知如來、應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，亦復如是，為大醫王，出現於世，降伏一切外道邪醫，諸王眾中唱如是言：『我為醫王。』欲伏外道，故唱是言：『無我、無人、眾生、壽命、養育、知見、作者、受者。』比丘當知，是諸外道所言我者，如蟲食木，偶成字耳。是故如來於佛法中，唱言無我，為調眾生故、為知時故，說是無我。有因緣故，亦說有我。如彼良醫，善知于乳是藥非藥，非如凡夫所計吾我。凡夫愚人所計我者，或言大如拇指、或如芥子、或如微塵；如來說我悉不
【現代漢語翻譯】 現代漢語譯本：『用清澈的水，不讓它奔流，不與特殊的牛同群，飲水餵食都適宜，行走和停留都有安排。這樣的乳汁，能夠去除各種疾病，這被稱為甘露妙藥。除了這種乳汁，其餘一切都稱為毒害。』當時大王聽了這話，讚歎道：『大醫啊，說得太好了！我從今天起，才知道乳汁的藥性好壞。』隨即服用，病就痊癒了。立刻下令全國，從今以後都要服用乳汁。國人聽了都生起嗔恨，互相說道：『大王現在是被鬼附身了嗎？還是瘋了？竟然欺騙我們，還要我們喝乳汁。』所有人民都懷著嗔恨，聚集到王宮。大王說：『你們不應該對我生嗔恨，這乳汁是喝還是不喝，都是醫生的教導，不是我的過錯。』當時大王和所有人民，都歡喜踴躍，更加恭敬地供養這位醫生。所有病人也都服用乳汁，病都痊癒了。 『你們這些比丘！應當知道如來（Tathagata，佛的稱號之一）、應（Arhat，應供）、正遍知（Samyaksambuddha，正等覺）、明行足（Vidyacharana-sampanna，明行圓滿）、善逝（Sugata，善於逝去）、世間解（Lokavidu，瞭解世間）、無上士（Anuttara，無上）、調御丈夫（Purushadamyasarathi，調御丈夫）、天人師（Shasta devamanushyanam，天人導師）、佛（Buddha，覺悟者）、世尊（Bhagavan，世間尊貴者），也是如此，作為大醫王，出現在世間，降伏一切外道邪醫，在諸王眾中宣稱：『我是醫王。』爲了降伏外道，所以宣稱：『無我（anatman，無實體）、無人（no person）、眾生（sattva，有情）、壽命（jiva，生命）、養育（posha，滋養）、知見（jnana-darshana，知與見）、作者（kartar，造作者）、受者（bhoktar，承受者）。』比丘們應當知道，這些外道所說的『我』，就像蟲子啃食木頭，偶然形成的字罷了。所以如來在佛法中，宣說無我，是爲了調伏眾生，爲了知道時機，才說無我。因為有因緣，也說有我。就像那位良醫，善於知道乳汁是藥還是非藥，不像凡夫所執著的『我』。凡夫愚人所執著的『我』，有的說大如拇指，有的說如芥子，有的說如微塵；如來說的『我』，都不符合這些說法。
【English Translation】 English version: 『With clear water, not letting it run wild, not sharing a herd with special cows, with proper drinking and feeding, and with appropriate movement and rest. Such milk can remove all diseases, and is called the nectar of wonderful medicine. Apart from this milk, everything else is called poison.』 At that time, the great king, upon hearing these words, praised the great physician, saying: 『Excellent, excellent! From today, I know the good and bad qualities of milk as medicine.』 He immediately took it, and his illness was cured. He then proclaimed throughout the kingdom that from now on, they should take milk as medicine. The people of the kingdom, upon hearing this, all became angry, saying to each other: 『Is the great king now possessed by a ghost? Or is he mad? He is deceiving us and making us drink milk.』 All the people, harboring anger, gathered at the palace. The king said: 『You should not be angry with me, whether to take this milk or not is the doctor's teaching, not my fault.』 At that time, the great king and all the people rejoiced and were even more respectful in their offerings to the doctor. All the sick people also took the milk, and their illnesses were cured. 『You monks! You should know that the Tathagata (one of the titles of the Buddha), the Arhat (worthy of offerings), the Samyaksambuddha (perfectly enlightened one), the Vidyacharana-sampanna (perfect in knowledge and conduct), the Sugata (well-gone), the Lokavidu (knower of the world), the Anuttara (unsurpassed), the Purushadamyasarathi (tamer of men), the Shasta devamanushyanam (teacher of gods and humans), the Buddha (the awakened one), the Bhagavan (the blessed one), is also like this, appearing in the world as the great king of physicians, subduing all the heretical physicians, proclaiming among the kings: 『I am the king of physicians.』 To subdue the heretics, he proclaims: 『No self (anatman), no person, sentient beings (sattva), life (jiva), nourishment (posha), knowledge and perception (jnana-darshana), doer (kartar), receiver (bhoktar).』 Monks, you should know that the 『self』 spoken of by these heretics is like a word formed by a worm eating wood. Therefore, the Tathagata, in the Dharma, proclaims no self, to tame sentient beings, and because he knows the time, he speaks of no self. Because of conditions, he also speaks of self. Like that good physician, who knows well whether milk is medicine or not, not like the 『self』 clung to by ordinary people. The 『self』 clung to by ordinary foolish people, some say it is as big as a thumb, some say it is like a mustard seed, some say it is like a speck of dust; the 『self』 spoken of by the Tathagata does not conform to these descriptions.
如是，是故說言，諸法無我，實非無我。何者是我？若法是實、是真、是常、是主、是依、性不變易者，是名為我。如彼大醫善解乳藥，如來亦爾，為眾生故，說諸法中真實有我。汝等四眾，應當如是修習是法。」
大般涅槃經卷第二 大正藏第 12 冊 No. 0374 大般涅槃經
大般涅槃經卷第三
北涼天竺三藏曇無讖譯壽命品第一之三
佛復告諸比丘：「汝于戒律，有所疑者，今恣汝問，我當解說，令汝心喜。我已修學一切諸法本性空寂，了了通達。汝等比丘，莫謂如來唯修諸法本性空寂。」復告諸比丘：「若於戒律有所疑者，今可致問。」
時諸比丘即白佛言：「世尊！我等無有智慧，能問如來、應、正遍知。所以者何？如來境界不可思議，所有諸定不可思議，所演教誨不可思議，是故我等無有智慧，能問如來。世尊！譬如老人，年百二十，身嬰長病，寢臥牀蓆，不能起居，氣力虛劣，余命無幾。有一富人，緣事欲行，當至他方，以百斤金寄是老人，而作是言：『我今他行，以是寶物，持用相寄，或十年還，二十年還，汝當還我。』是時老人，即便受之。而此老人復無繼嗣，其後不久，病篤命終，所寄之物悉皆散失。財主行還，債索無所。如是癡人，不知籌量可寄
【現代漢語翻譯】 現代漢語譯本：'正是這樣，所以說，諸法無我，實際上並非真的無我。什麼是「我」呢？如果有一個法是真實的、是真諦、是永恒的、是主宰的、是依靠的、其性質不會改變的，這就叫做「我」。就像那位善於瞭解乳藥的大醫生一樣，如來也是如此，爲了眾生的緣故，說在諸法中真實存在著「我」。你們四眾弟子，應當這樣修習這個法。'
現代漢語譯本：佛陀又告訴眾比丘：『你們對於戒律，如果有什麼疑惑，現在可以隨意發問，我將為你們解答，讓你們心生歡喜。我已經修學了一切諸法的本性空寂，完全通達。你們這些比丘，不要認為如來只是修習諸法的本性空寂。』又告訴眾比丘：『如果對於戒律有什麼疑惑，現在可以提問。』
現代漢語譯本：當時，眾比丘立即對佛說：『世尊！我們沒有智慧，能夠向如來、應供、正遍知發問。這是為什麼呢？因為如來的境界不可思議，所有的禪定不可思議，所宣講的教誨不可思議，所以我們沒有智慧，能夠向如來發問。世尊！譬如一位老人，年紀一百二十歲，身患長期疾病，臥床不起，不能行動，氣力虛弱，壽命將盡。有一位富人，因為有事要出行，將要到其他地方去，把一百斤黃金寄存在這位老人那裡，並說：『我現在要到別處去，把這些寶物寄存在你這裡，或許十年後回來，或許二十年後回來，你到時候要還給我。』當時，老人就接受了。而這位老人又沒有後代，不久之後，病情加重去世了，所寄存的財物全部散失。財主回來后，索要財物卻一無所獲。像這樣愚癡的人，不知道衡量可以寄託
【English Translation】 English version: 'It is so, therefore it is said that all dharmas are without self, but in reality, it is not truly without self. What is 'self'? If a dharma is real, is truth, is eternal, is the master, is the reliance, and its nature does not change, this is called 'self'. Just like that great physician who is skilled in understanding milk medicine, the Tathagata is also like this, for the sake of sentient beings, saying that there is a real 'self' in all dharmas. You fourfold disciples should cultivate this dharma in this way.'
English version: The Buddha again told the bhikkhus: 'If you have any doubts about the precepts, you may now ask freely, and I will explain them to you, so that your hearts may be joyful. I have already studied the empty and tranquil nature of all dharmas, and have fully understood it. You bhikkhus, do not think that the Tathagata only cultivates the empty and tranquil nature of all dharmas.' He again told the bhikkhus: 'If you have any doubts about the precepts, you may now ask.'
English version: At that time, the bhikkhus immediately said to the Buddha: 'World Honored One! We do not have the wisdom to ask the Tathagata, the Arhat, the Samyaksambuddha. Why is this? Because the realm of the Tathagata is inconceivable, all the samadhis are inconceivable, and the teachings that are expounded are inconceivable, therefore we do not have the wisdom to ask the Tathagata. World Honored One! For example, an old man, one hundred and twenty years old, suffering from a long-term illness, lying in bed, unable to get up, with weak strength, and little life remaining. There is a rich man, who has matters to attend to and is going to another place, who deposits one hundred catties of gold with this old man, and says: 'I am now going elsewhere, and I am depositing these treasures with you. Perhaps I will return in ten years, perhaps in twenty years, and you must return them to me then.' At that time, the old man accepts it. But this old man has no descendants, and soon after, his illness worsens and he dies, and all the deposited wealth is lost. When the wealthy man returns, he seeks his wealth but finds nothing. Such a foolish person does not know how to measure what can be entrusted.
不可寄？是故行還，債索無所，以是因緣喪失財寶。世尊！我等聲聞亦復如是，雖聞如來慇勤教誡，不能受持，令法久住，如彼老人受他寄付。我今無智于諸戒律，當何所問？」
佛告諸比丘：「汝等今者，若問於我，則能利益一切眾生。是故告汝，聽隨所疑，恣意而問。」
爾時諸比丘白佛言：「世尊！譬如有人，年二十五，盛壯端正，多有財寶金銀琉璃，父母、妻子、眷屬、宗親，悉皆存在，亦有人來寄其寶物，語其人言：『我有緣事，欲至他處，事訖當還，汝當還我。』是時壯人，守護是物，如自己有。其人遇病，即命家屬：『如是金寶是他所寄，彼若來索悉皆還之。』智者如是，善知籌量，行還索物，皆悉得之，無所亡失。世尊亦爾，若以法寶付囑阿難及諸比丘，不得久住。何以故？一切聲聞及大迦葉悉當無常，如彼老人受他寄物。是故應以無上佛法，付諸菩薩，以諸菩薩善能問答如是法寶，則得久住無量千世，增益熾盛，利安眾生，如彼壯人受他寄物。以是義故，諸大菩薩乃能問耳，我等智慧猶如蚊虻，何能咨請如來深法？」時諸聲聞默然而住。
爾時佛贊諸比丘言：「善哉，善哉！汝等善得無漏之心、阿羅漢心。我亦曾念以此二緣，應以大乘付諸菩薩，令是妙法久住於世。」
【現代漢語翻譯】 現代漢語譯本：不能寄託嗎？因此，當他要歸還時，因為債主無法找到，就因為這個原因而喪失了財寶。世尊！我們這些聲聞（Shravaka，指聽聞佛陀教誨而修行的人）也像這樣，雖然聽聞如來（Tathagata，佛的稱號）慇勤的教誡，卻不能接受和保持，使佛法長久住世，就像那位老人接受別人的寄託一樣。我現在對於各種戒律沒有智慧，應當問些什麼呢？ 佛告訴眾比丘：『你們現在如果向我提問，就能利益一切眾生。所以告訴你們，聽從你們的疑惑，隨意發問。』 當時，眾比丘對佛說：『世尊！譬如有一個人，年齡二十五歲，正值壯年，相貌端正，擁有許多財寶，如金銀琉璃，父母、妻子、親屬、宗族都健在，也有人來寄託他的寶物，對他說：『我因為有事，要到別的地方去，事情辦完就回來，你應當把東西還給我。』這時，這個壯年人，守護這些東西，就像自己的一樣。這個人得了病，就囑咐家人：『這些金銀財寶是別人寄託的，如果他們來要，都要還給他們。』有智慧的人就像這樣，善於考慮，歸還所寄託的物品，都能得到，沒有丟失。世尊也是這樣，如果把佛法寶藏託付給阿難（Ananda，佛陀的十大弟子之一）和各位比丘，就不能長久住世。為什麼呢？因為所有的聲聞和大迦葉（Mahakasyapa，佛陀的十大弟子之一）都會無常，就像那位老人接受別人的寄託一樣。所以應當把無上的佛法，託付給各位菩薩（Bodhisattva，指發願要成佛的修行者），因為各位菩薩善於問答，這樣的佛法寶藏，就能長久住世無量千世，增長興盛，利益安樂眾生，就像那位壯年人接受別人的寄託一樣。因為這個緣故，各位大菩薩才能發問，我們的智慧就像蚊子和虻一樣，怎麼能請教如來深奧的佛法呢？』當時，各位聲聞都沉默不語。 這時，佛讚歎眾比丘說：『好啊，好啊！你們很好地獲得了無漏之心、阿羅漢（Arhat，指斷盡煩惱，證得解脫的聖者）之心。我也曾經想過，因為這兩個原因，應當把大乘佛法託付給各位菩薩，使這微妙的佛法長久住世。』
【English Translation】 English version: 'Is it not to be entrusted? Therefore, when he goes to return it, because the creditor cannot be found, he loses his wealth due to this reason. World Honored One! We Shravakas (those who practice by hearing the Buddha's teachings) are also like this. Although we hear the Tathagata's (an epithet of the Buddha) earnest teachings, we cannot accept and uphold them, causing the Dharma to not abide long in the world, just like that old man who receives another's entrustment. Now I have no wisdom regarding the various precepts, what should I ask?' The Buddha told the Bhikshus (monks): 'If you ask me now, you will benefit all sentient beings. Therefore, I tell you, listen to your doubts, and ask freely.' At that time, the Bhikshus said to the Buddha: 'World Honored One! Suppose there is a person, twenty-five years old, in his prime, with a handsome appearance, possessing much wealth such as gold, silver, and lapis lazuli. His parents, wife, relatives, and clan are all alive. Someone comes to entrust him with their treasures, saying to him: 『I have some business, I want to go elsewhere, when the matter is finished, I will return, you should return it to me.』 At this time, this strong man, protects these things as if they were his own. This person becomes ill, and instructs his family: 『These gold and silver treasures are entrusted by others, if they come to ask for them, return them all.』 A wise person is like this, good at considering, returning the entrusted items, all are obtained, nothing is lost. The World Honored One is also like this, if the Dharma treasure is entrusted to Ananda (one of the ten great disciples of the Buddha) and the Bhikshus, it cannot abide long in the world. Why? Because all Shravakas and Mahakasyapa (one of the ten great disciples of the Buddha) will be impermanent, just like that old man who receives another's entrustment. Therefore, the unsurpassed Buddha Dharma should be entrusted to the Bodhisattvas (those who aspire to become Buddhas), because the Bodhisattvas are good at questioning and answering, such a Dharma treasure can abide long in the world for countless thousands of kalpas, increasing and flourishing, benefiting and bringing peace to sentient beings, just like that strong man who receives another's entrustment. For this reason, the great Bodhisattvas are able to ask, our wisdom is like mosquitoes and gadflies, how can we inquire about the profound Dharma of the Tathagata?』 At that time, all the Shravakas remained silent. At this time, the Buddha praised the Bhikshus, saying: 'Excellent, excellent! You have well obtained the mind free from outflows, the mind of an Arhat (one who has extinguished all defilements and attained liberation). I have also thought that, because of these two reasons, the Mahayana Dharma should be entrusted to the Bodhisattvas, so that this wonderful Dharma may abide long in the world.'
爾時佛告一切大眾：「善男子、善女人！我之壽命不可稱量，樂說之辯亦不可盡，汝等宜可隨意咨問，若戒、若歸。」第二、第三亦復如是。
爾時眾中有一菩薩摩訶薩，本是多羅聚落人也，姓大迦葉，婆羅門種，年在幼稚，以佛神力即從座起，偏袒右臂，繞百千匝，右膝著地，合掌向佛，而白佛言：「世尊！我於今者欲少咨問，若佛聽者，乃敢發言。」
佛告迦葉：「如來、應、正遍知，恣汝所問，當爲汝說，斷汝所疑，令汝歡喜。」
爾時迦葉菩薩摩訶薩白佛言：「世尊！如來哀愍，已垂聽許，今當問之，然我所有智慧，微少猶如蚊虻。如來世尊道德巍巍，純以栴檀，師子難伏，不可壞眾而為眷屬。如來之身，猶真金剛，色如琉璃，真實難壞，復為如是大智慧海之所圍繞。是眾會中，諸大菩薩摩訶薩等，皆悉成就無量無邊深妙功德，猶如香象。于如是等大眾之前，豈敢發問？為當承佛神通之力及因大眾善根威德，少發問耳。」即于佛前說偈問曰：
「云何得長壽， 金剛不壞身？ 復以何因緣， 得大堅固力？ 云何於此經， 究竟到彼岸？ 愿佛開微密， 廣為眾生說。 云何得廣大， 為眾作依止， 實非阿羅漢， 而與羅漢等？ 云何知天魔， 為眾作留
【現代漢語翻譯】 現代漢語譯本： 那時，佛陀告訴所有在場的大眾：『善男子、善女人們！我的壽命無法衡量，我樂於宣說的辯才也無窮無盡。你們可以隨意提問，無論是關於戒律還是皈依。』佛陀這樣說了第二遍、第三遍。 這時，大眾中有一位菩薩摩訶薩（偉大的菩薩），他原本是多羅聚落的人，姓大迦葉，屬於婆羅門種姓，年紀尚幼。他憑藉佛陀的神力，立即從座位上站起來，袒露右臂，繞佛百千圈，右膝跪地，合掌向佛，對佛說：『世尊！我現在想請教一些問題，如果佛陀允許，我才敢發言。』 佛陀告訴迦葉：『如來（佛的稱號）、應（應供）、正遍知（完全覺悟者），你可以隨意提問，我會為你解答，消除你的疑惑，讓你歡喜。』 這時，迦葉菩薩摩訶薩對佛說：『世尊！如來慈悲憐憫，已經允許我提問，我現在就問。然而我的智慧非常微小，就像蚊子和虻蟲一樣。如來世尊的道德高尚偉大，純潔如栴檀，像難以馴服的獅子，以不可摧毀的僧團為眷屬。如來的身體，如同真正的金剛，顏色像琉璃，真實不壞，又被如此廣大的智慧之海所圍繞。在這個法會中，各位大菩薩摩訶薩等，都成就了無量無邊深奧的功德，如同香象。在如此眾多的大眾面前，我怎敢發問？我只是憑藉佛陀的神通之力以及大眾的善根威德，才敢稍微提問。』於是，他在佛前用偈語提問： 『如何才能獲得長壽，金剛不壞之身？又是什麼因緣，能獲得強大的力量？如何才能通過這部經典，最終到達彼岸？愿佛陀開啟微妙的教義，為眾生廣泛宣說。如何才能獲得廣大，成為眾生的依靠，實際上不是阿羅漢（已證悟的聖者），卻與阿羅漢相等？如何才能識別天魔，為眾生阻止魔障？』
【English Translation】 English version: At that time, the Buddha addressed the entire assembly, saying: 『Good men and good women! My lifespan is immeasurable, and my eloquence in teaching is inexhaustible. You may ask whatever you wish, whether about precepts or refuge.』 The Buddha repeated this a second and a third time. Then, among the assembly, there was a Bodhisattva Mahasattva (great Bodhisattva), who was originally from the village of Tarā, named Mahākāśyapa, of the Brahmin caste, and still young in age. Through the Buddha's spiritual power, he immediately rose from his seat, bared his right arm, circumambulated the Buddha hundreds of thousands of times, knelt on his right knee, joined his palms, and said to the Buddha: 『World Honored One! I wish to ask a few questions now. If the Buddha permits, then I dare to speak.』 The Buddha said to Kāśyapa: 『Tathāgata (the Thus Come One), Arhat (Worthy One), Samyaksaṃbuddha (Perfectly Enlightened One), you may ask whatever you wish. I will answer you, dispel your doubts, and bring you joy.』 Then, the Bodhisattva Mahasattva Kāśyapa said to the Buddha: 『World Honored One! The Tathāgata, out of compassion, has already granted me permission to ask, so I will now ask. However, my wisdom is very small, like that of a mosquito or a gadfly. The Tathāgata, the World Honored One, is of lofty and great virtue, pure like sandalwood, like an untamable lion, with an indestructible Sangha (community) as his retinue. The Tathāgata's body is like true diamond, its color like lapis lazuli, truly indestructible, and surrounded by such a vast ocean of wisdom. In this assembly, all the great Bodhisattva Mahasattvas have attained immeasurable and profound merits, like fragrant elephants. In front of such a great assembly, how dare I ask? I only dare to ask a little, relying on the Buddha's spiritual power and the virtuous power of the assembly's good roots.』 Then, he asked the Buddha in verses: 『How can one attain longevity, an indestructible diamond body? What causes one to gain great, firm strength? How can one, through this scripture, ultimately reach the other shore? May the Buddha reveal the subtle teachings, and widely proclaim them for all beings. How can one attain vastness, becoming a refuge for all, not actually an Arhat (enlightened being), yet equal to an Arhat? How can one recognize the heavenly demons, and prevent their hindrances for all beings?』
難？ 佛說波旬說， 云何分別知？ 云何諸調御， 心喜說真諦， 正善具成就， 演說四顛倒？ 云何作善業？ 大仙今當說。 云何諸菩薩， 能見難見性？ 云何解滿字， 及與半字義？ 云何共聖行， 如娑羅娑鳥， 迦鄰提日月， 太白與歲星？ 云何未發心， 而名為菩薩？ 云何于大眾， 而得無所畏， 猶如閻浮金， 無能說其過？ 云何處濁世， 不污如蓮華？ 云何處煩惱， 煩惱不能染， 如醫療眾病， 不為病所污？ 生死大海中， 云何作船師？ 云何捨生死， 如蛇脫故皮？ 云何觀三寶， 猶如天意樹？ 三乘若無性， 云何而得說； 猶如樂未生， 云何名受樂？ 云何諸菩薩， 而得不壞眾？ 云何為生盲， 而作眼目導？ 云何示多頭？ 唯愿大仙說。 云何說法者， 增長如月初？ 云何復示現， 究竟於涅槃？ 云何勇進者， 示人天魔道？ 云何知法性， 而受於法樂？ 云何諸菩薩， 遠離一切病？ 云何為眾生， 演說于秘密？ 云何說畢竟， 及與不畢竟？ 如其斷疑網， 云何不定說？ 云何而得近， 最勝無上道？
我今請如來， 為諸菩薩故， 愿為說甚深， 微妙諸行等。 一切諸法中， 悉有安樂性， 唯愿大仙尊， 為我分別說。 眾生大依止， 兩足尊妙藥， 今欲問諸陰， 而我無智慧。 精進諸菩薩， 亦復不能知， 如是等甚深， 諸佛之境界。」
爾時佛贊迦葉菩薩：「善哉，善哉！善男子！汝今未得一切種智，我已得之。然汝所問甚深密藏，如一切智之所咨問等無有異。善男子！我坐道場菩提樹下初成正覺，爾時無量阿僧祇恒河沙等諸佛世界有諸菩薩，亦曾問我是甚深義，然其所問句義功德亦皆如是，等無有異。如是問者，則能利益無量眾生。」
爾時迦葉菩薩復白佛言：「世尊！我無智力能問如來如是深義。世尊！譬如蚊虻不能飛過大海彼岸，周遍虛空。我亦如是，不能咨問如來如是智慧大海，法性虛空甚深之義。世尊！譬如國王髻中明珠，付典藏臣，藏臣得已，頂戴恭敬，增加守護。我亦如是，頂戴恭敬，增加守護如來所說方等深義。何以故？令我廣得深智慧故。」
爾時佛告迦葉菩薩：「善男子！諦聽，諦聽，當爲汝說如來所得長壽之業。菩薩以是業因緣故，得壽命長，是故應當至心聽受。若業能為菩提因者，應當誠心聽受是義，既聽受已轉為人
【現代漢語翻譯】 現代漢語譯本：我今天向如來請教，爲了諸位菩薩的緣故，希望您能為我們講說甚深、微妙的修行法門。在一切諸法之中，都具有安樂的本性，唯愿大仙尊，為我分別解說。您是眾生最大的依靠，是兩足尊（佛的尊稱）的妙藥，我今天想請問關於諸陰（五蘊）的問題，但我自己沒有智慧。精進修行的菩薩們，也無法知曉這些甚深的、諸佛的境界。 這時，佛陀讚歎迦葉菩薩說：『很好，很好！善男子！你現在還沒有得到一切種智（佛的智慧），我已經得到了。然而你所問的甚深秘密，和一切智者所詢問的並無差別。善男子！我坐在菩提樹下初成正覺時，無量阿僧祇（極多的數量單位）恒河沙數等諸佛世界中的菩薩們，也曾問過我這些甚深的道理，他們所問的語句和意義功德也都是一樣的，沒有任何差別。像這樣提問的人，就能利益無量的眾生。』 這時，迦葉菩薩又對佛說：『世尊！我沒有智慧和能力來請問如來如此深奧的道理。世尊！譬如蚊子和虻蟲不能飛過大海的彼岸，也不能周遍虛空。我也是這樣，不能請問如來如此智慧的大海，以及法性虛空甚深的意義。世尊！譬如國王頭上的明珠，交給典藏大臣，典藏大臣得到后，會頂戴恭敬，並加以守護。我也是這樣，頂戴恭敬，並加以守護如來所說的方等（大乘）深奧的道理。為什麼呢？爲了讓我能廣泛獲得深厚的智慧。』 這時，佛陀告訴迦葉菩薩：『善男子！仔細聽，仔細聽，我將為你講述如來所得到的長壽之業。菩薩因為這種業的因緣，能夠得到長久的壽命，所以應當至誠地聽受。如果這種業能夠成為菩提的因，就應當誠心聽受這個道理，聽受之後再轉告他人。
【English Translation】 English version: Today, I beseech the Tathagata (Buddha), for the sake of all Bodhisattvas, may you explain the profound and subtle practices. In all dharmas (teachings), there exists the nature of peace and joy. I beseech the great sage to explain this to me. You are the great refuge for all beings, the supreme medicine of the Two-Legged One (an epithet for the Buddha). Today, I wish to inquire about the skandhas (aggregates), but I lack the wisdom. Even the diligent Bodhisattvas cannot comprehend such profound realms of the Buddhas. Then, the Buddha praised Bodhisattva Kasyapa, saying, 'Excellent, excellent! Good man! You have not yet attained all-knowing wisdom (Buddha's wisdom), but I have. However, your question about the profound secrets is no different from what all-knowing ones would ask. Good man! When I first attained enlightenment under the Bodhi tree, Bodhisattvas from countless Asamkhya (incalculable number) of Buddha worlds, as numerous as the sands of the Ganges River, also asked me about these profound meanings. Their questions, words, and merits were all the same, without any difference. Those who ask such questions can benefit immeasurable beings.' Then, Bodhisattva Kasyapa said to the Buddha, 'World Honored One! I do not have the wisdom or ability to ask the Tathagata about such profound meanings. World Honored One! It is like a mosquito or a fly that cannot fly across the ocean or pervade the vastness of space. I am the same, unable to inquire about the Tathagata's ocean of wisdom and the profound meaning of the Dharma nature's emptiness. World Honored One! It is like a jewel in the king's crown, entrusted to the minister of the treasury. The minister, having received it, will respectfully wear it on his head and protect it. I am the same, respectfully wearing and protecting the profound teachings of the Vaipulya (Mahayana) spoken by the Tathagata. Why? So that I may widely attain profound wisdom.' Then, the Buddha said to Bodhisattva Kasyapa, 'Good man! Listen carefully, listen carefully, I will tell you about the long-life karma attained by the Tathagata. Because of this karma, Bodhisattvas can attain long life. Therefore, you should listen with utmost sincerity. If this karma can be the cause of Bodhi (enlightenment), you should sincerely listen to this meaning, and after listening, pass it on to others.'
說。善男子！我以修習如是業故，得阿耨多羅三藐三菩提，今復為人廣說是義。善男子！譬如王子，犯罪繫獄，王甚憐愍，愛念子故，躬自回駕至其系所。菩薩亦爾，欲得長壽，應當護念一切眾生同於子想，生大慈大悲、大喜大舍，授不殺戒，教修善法。亦當安止一切眾生於五戒十善，復入地獄、餓鬼、畜生、阿修羅等一切諸趣，拔濟是中苦惱眾生，脫未脫者，度未度者，未涅槃者令得涅槃，安慰一切諸恐怖者，以如是等業因緣故，菩薩則得壽命長遠，于諸智慧而得自在，隨所壽終生於天上。」
爾時迦葉菩薩復白佛言：「世尊！菩薩摩訶薩等視眾生，同於子想，是義深隱，我未能解。世尊！如來不應說言菩薩于諸眾生修平等心，同於子想。所以者何？于佛法中有破戒者、作逆罪者、毀正法者，云何當於如是等人同子想耶？」
佛告迦葉：「如是，如是，我于眾生實作子想，如羅睺羅。」
迦葉菩薩復白佛言：「世尊！昔十五日僧布薩時，曾於受具清凈眾中，有一童子，不善修習身、口、意業，在屏隈處盜聽說戒。密跡力士承佛神力，以金剛杵碎之如塵。世尊！是金剛神，極成暴惡，乃能斷是童子命根。云何如來視諸眾生同於子想，如羅睺羅？」
佛告迦葉：「汝今不應作如是言，是童子者
【現代漢語翻譯】 現代漢語譯本：佛說：『善男子！我因為修習這樣的業，才證得阿耨多羅三藐三菩提（無上正等正覺），現在又為眾人廣泛宣說這個道理。善男子！譬如王子犯了罪被關進監獄，國王非常憐憫他，因為愛念兒子的緣故，親自迴轉車駕到他被關押的地方。菩薩也是這樣，想要獲得長壽，應當護念一切眾生如同自己的孩子一樣，生起大慈大悲、大喜大舍之心，授予不殺生戒，教導他們修習善法。也應當安置一切眾生於五戒十善之中，再進入地獄、餓鬼、畜生、阿修羅等一切諸道，救拔這些受苦惱的眾生，使未脫離苦難的脫離，使未得度的得度，使未涅槃的得到涅槃，安慰一切恐懼的人。因為這樣的業因緣，菩薩就能得到長遠的壽命，在各種智慧上獲得自在，隨其壽命終結而生於天上。』 當時，迦葉菩薩又對佛說：『世尊！菩薩摩訶薩平等看待眾生，如同看待自己的孩子一樣，這個道理深奧隱晦，我不能理解。世尊！如來不應該說菩薩對一切眾生修平等心，如同看待自己的孩子一樣。為什麼呢？在佛法中，有破戒的人、造作逆罪的人、毀壞正法的人，怎麼能對這樣的人也如同看待自己的孩子一樣呢？』 佛告訴迦葉：『是的，是的，我對眾生確實是當作自己的孩子看待，就像羅睺羅（佛陀的兒子）一樣。』 迦葉菩薩又對佛說：『世尊！以前在十五日僧團布薩的時候，曾經在受具足戒的清凈僧眾中，有一個童子，不善於修習身、口、意三業，在隱蔽的地方偷聽戒律。密跡力士（護法神）承佛的神力，用金剛杵把他打得粉碎。世尊！這個金剛神，極其暴惡，竟然能斷絕這個童子的性命。為什麼如來看待一切眾生如同看待自己的孩子一樣，像羅睺羅呢？』 佛告訴迦葉：『你現在不應該這樣說，那個童子……』
【English Translation】 English version: The Buddha said, 'Good man! Because I cultivated such karma, I attained Anuttara-samyak-sambodhi (supreme perfect enlightenment), and now I widely explain this meaning to people. Good man! For example, a prince commits a crime and is imprisoned. The king is very compassionate and, out of love for his son, personally turns his carriage to the place where he is imprisoned. Bodhisattvas are also like this. If they want to attain longevity, they should protect and cherish all sentient beings as if they were their own children, generate great compassion, great joy, and great equanimity, give the precept of not killing, and teach them to cultivate good deeds. They should also settle all sentient beings in the five precepts and ten good deeds, and then enter all realms such as hell, hungry ghosts, animals, and asuras, rescuing the suffering beings within them, liberating those who have not been liberated, delivering those who have not been delivered, and leading those who have not attained Nirvana to attain Nirvana, comforting all those who are fearful. Because of such karmic causes and conditions, Bodhisattvas will obtain long lives, be free in all wisdoms, and be reborn in the heavens when their lives end.' At that time, Bodhisattva Kasyapa again said to the Buddha, 'World Honored One! The Bodhisattvas Mahasattvas viewing all sentient beings as if they were their own children, this meaning is profound and hidden, and I cannot understand it. World Honored One! The Tathagata should not say that Bodhisattvas cultivate an equal mind towards all sentient beings, as if they were their own children. Why is that? In the Buddhadharma, there are those who break the precepts, those who commit heinous crimes, and those who destroy the true Dharma. How can we view such people as if they were our own children?' The Buddha told Kasyapa, 'Yes, yes, I truly view sentient beings as my own children, just like Rahula (Buddha's son).' Bodhisattva Kasyapa again said to the Buddha, 'World Honored One! Formerly, on the fifteenth day of the Sangha's Uposatha, there was a young boy among the pure Sangha who had received full ordination. He was not good at cultivating his body, speech, and mind, and was secretly listening to the precepts in a secluded place. The Vajra-wielding Yaksha (a guardian deity), relying on the Buddha's divine power, crushed him to dust with his vajra pestle. World Honored One! This Vajra deity is extremely violent and evil, and was able to cut off the life of this young boy. Why does the Tathagata view all sentient beings as if they were his own children, like Rahula?' The Buddha told Kasyapa, 'You should not speak like this now, that young boy...'
，即是化人，非真實也，為欲驅遣破戒毀法令出衆故；金剛密跡亦是化耳。迦葉！譭謗正法及一闡提，或有殺生乃至邪見及故犯禁，我於是等，悉生悲心，同於子想，如羅睺羅。善男子！譬如國王，諸群臣等有犯王法，隨罪誅戮而不捨置。如來世尊不如是也，于毀法者，與驅遣羯磨、訶責羯磨、置羯磨、舉罪羯磨、不可見羯磨、滅羯磨、未舍惡見羯磨。善男子！如來所以與謗法者作如是等降伏羯磨，為欲示諸行惡之人有果報故。善男子！汝今當知，如來即是施惡眾生無恐畏者，若放一光、若二、若五，或有遇者，悉令遠離一切諸惡，如來今者具有如是無量勢力。善男子，未可見法，汝欲見者，今當爲汝說其相貌。我涅槃已，隨其方面，有持戒比丘，威儀具足，護持正法，見壞法者，即能驅遣，呵責徴治，當知是人，得福無量不可稱計。善男子！譬如有王，專行暴惡，會遇重病，有鄰國王，聞其名聲，興兵而來，規欲殄滅。是時病王，無力勢故，方乃恐怖，改心修善。而是鄰王，得無量福。持法比丘亦復如是，驅遣呵責壞法之人，令行善法，得福無量。善男子！譬如長者所居之處，田宅屋舍生諸毒樹。長者知已，即便斫伐，永令滅盡。又如壯人，首生白髮，愧而剪拔，不令生長。持法比丘亦復如是，見有破戒壞正法者，
【現代漢語翻譯】 現代漢語譯本：這些都是爲了教化而示現的人，並非真實存在，是爲了驅逐那些破戒毀壞戒律、擾亂僧團的人。金剛密跡（佛教護法神）也只是化現而已。迦葉！對於那些誹謗正法、一闡提（斷絕善根的人），或者殺生乃至邪見以及明知故犯戒律的人，我都會對他們生起悲憫之心，如同對待自己的孩子一樣，就像羅睺羅（佛陀的兒子）一樣。善男子！譬如國王，他的臣子如果觸犯了王法，就會根據罪行進行誅殺，不會寬恕。如來世尊不是這樣的，對於那些毀壞佛法的人，會施以驅遣羯磨（驅逐出僧團的儀式）、訶責羯磨（責備的儀式）、置羯磨（暫時停止其僧團活動的儀式）、舉罪羯磨（公開指責其罪行的儀式）、不可見羯磨（禁止其參加僧團活動的儀式）、滅羯磨（永久驅逐出僧團的儀式）、未舍惡見羯磨（要求其放棄錯誤見解的儀式）。善男子！如來之所以對誹謗佛法的人施以這些降伏的羯磨，是爲了讓那些作惡的人知道有果報。善男子！你現在應當知道，如來是給予作惡眾生無畏懼的人，如果放出一點光明，或者兩點、五點，凡是遇到這些光明的眾生，都會遠離一切惡行，如來現在具有這樣無量的力量。善男子，你想要見到那些不可見的法，我現在就為你說明它們的相貌。我涅槃之後，在各個地方，如果有持戒的比丘，威儀具足，護持正法，見到破壞佛法的人，就能驅逐、呵責、懲治他們，應當知道這個人，得到的福報是無量無邊、不可稱量的。善男子！譬如有一個國王，專行暴虐，後來得了重病，有鄰國的國王，聽到他的名聲，就興兵前來，想要消滅他。這時，生病的國王，因為沒有力量，才感到恐懼，改變心意，開始修善。而這個鄰國的國王，就得到了無量的福報。持法的比丘也是這樣，驅逐、呵責那些破壞佛法的人，讓他們行善，也會得到無量的福報。善男子！譬如一個長者所居住的地方，田地、房屋裡長滿了毒樹。長者知道后，就會立刻砍伐，讓它們永遠滅絕。又如一個壯年人，頭上長出了白髮，會感到羞愧而拔掉，不讓它繼續生長。持法的比丘也是這樣，見到有破戒、破壞正法的人，
【English Translation】 English version: These are all transformations, not real, intended to expel those who break precepts, destroy the rules, and disrupt the Sangha. Vajra-secret traces (Buddhist guardian deities) are also transformations. Kashyapa! For those who slander the Dharma, the Icchantikas (those who have severed their roots of goodness), or those who kill, even those with wrong views, and those who knowingly violate the precepts, I will have compassion for them, like a father for his children, like Rahula (Buddha's son). Good man! For example, if a king's ministers violate the king's law, they will be punished according to their crimes and not be spared. The Tathagata World-Honored One is not like this. For those who destroy the Dharma, he will administer expulsion karma (a ritual to expel from the Sangha), rebuke karma (a ritual of reprimand), suspension karma (a ritual to temporarily suspend Sangha activities), accusation karma (a ritual to publicly accuse of wrongdoing), non-seeing karma (a ritual to prohibit participation in Sangha activities), annihilation karma (a ritual to permanently expel from the Sangha), and non-abandonment of evil views karma (a ritual to require the abandonment of wrong views). Good man! The reason why the Tathagata administers these subjugation karmas to those who slander the Dharma is to show those who do evil that there are consequences. Good man! You should know now that the Tathagata is the one who gives fearlessness to evil beings. If he emits a ray of light, or two, or five, those who encounter these lights will be able to stay away from all evil. The Tathagata now has such immeasurable power. Good man, if you want to see the invisible Dharma, I will now explain its appearance to you. After my Nirvana, in all places, if there are monks who uphold the precepts, with dignified conduct, protecting the Dharma, and see those who destroy the Dharma, they will be able to expel, rebuke, and punish them. You should know that this person will receive immeasurable and incalculable blessings. Good man! For example, there is a king who is tyrannical and cruel, and later becomes seriously ill. A neighboring king, hearing of his reputation, raises an army and comes to destroy him. At this time, the sick king, because he has no power, becomes afraid, changes his mind, and begins to cultivate goodness. And this neighboring king receives immeasurable blessings. The Dharma-upholding monks are also like this. They expel and rebuke those who destroy the Dharma, causing them to do good, and they will also receive immeasurable blessings. Good man! For example, in the place where an elder lives, poisonous trees grow in the fields, houses, and dwellings. When the elder knows this, he will immediately cut them down, causing them to be completely destroyed. Also, like a strong man who grows white hair on his head, he will feel ashamed and pull it out, not allowing it to continue to grow. The Dharma-upholding monks are also like this. When they see those who break the precepts and destroy the Dharma,
即應驅遣，呵責舉處。若善比丘見壞法者，置不呵責驅遣舉處，當知是人佛法中怨。若能驅遣呵責舉處，是我弟子，真聲聞也。」
迦葉菩薩復白佛言：「世尊！如佛所言，則不等視一切眾生同於子想，如羅睺羅。世尊！若有一人以刀害佛，復有一人持栴檀涂佛，佛於此二若生等心，云何復言，當治毀禁？若治毀禁，是言則失。」
佛告迦葉菩薩：「善男子！譬如國王、大臣、宰相產育諸子，顏貌端正，聰明黠慧，若二、三、四，將付嚴師，而作是言：『君可為我教詔諸子，威儀、禮節、伎藝、書䟽、校計、算數，悉令成就。我今四子，就君受學，假使三子病杖而死，余有一子必當苦治，要令成就。雖喪三子，我終不恨。』迦葉！是父及師得殺罪不？」
「不也。世尊！何以故？以愛念故，為欲成就，無有噁心，如是教誨，得福無量。」
「善男子！如來亦爾，視壞法者等如一子。如來今以無上正法，付囑諸王、大臣、宰相、比丘、比丘尼、優婆塞、優婆夷。是諸國王及四部眾，應當勸勵諸學人等，令得增上戒定智慧。若有不學是三品法，懈怠、破戒，毀正法者，王者、大臣、四部之眾應當苦治。善男子！是諸國王及四部眾，當有罪不？」
「不也。世尊！」
「善男子！是諸
【現代漢語翻譯】 現代漢語譯本：應當立即驅逐，呵斥並加以懲處。如果善良的比丘看到有人破壞佛法，卻不加以呵斥、驅逐和懲處，應當知道這個人是佛法中的怨敵。如果能夠驅逐、呵斥並加以懲處，才是我的弟子，真正的聲聞（聽聞佛法教誨而修行的人）。 迦葉菩薩（釋迦牟尼佛的十大弟子之一）又對佛說：『世尊！如果按照您所說，那就不能平等看待一切眾生，把他們都看作自己的孩子，就像羅睺羅（釋迦牟尼佛的兒子）一樣。世尊！如果有一個人用刀傷害佛，另一個人用栴檀（一種香木）塗抹佛，佛對這兩種人如果生起平等心，又怎麼能說要懲治毀壞戒律的人呢？如果懲治毀壞戒律的人，這話就說不通了。』 佛告訴迦葉菩薩：『善男子！譬如國王、大臣、宰相生養了許多兒子，這些兒子容貌端正，聰明伶俐，如果他們有兩三個或四五個，就把他們交給嚴厲的老師，並對老師說：「您要為我教導這些兒子，讓他們在威儀、禮節、技藝、書寫、計算、算術等方面都達到精通。我把這四個兒子交給您學習，即使有三個兒子因為受責罰而死，剩下的一個兒子也一定要嚴格管教，務必讓他學有所成。即使失去了三個兒子，我也不會怨恨。」迦葉！這位父親和老師會因此犯下殺人罪嗎？』 『不會的，世尊！為什麼呢？因為他們是出於愛護，爲了讓他們有所成就，沒有噁心，這樣的教誨，會得到無量的福報。』 『善男子！如來也是如此，看待破壞佛法的人，就像看待自己的一個孩子。如來現在把無上正法，囑託給各位國王、大臣、宰相、比丘（出家男眾）、比丘尼（出家女眾）、優婆塞（在家男眾）、優婆夷（在家女眾）。這些國王和四部大眾，應當勸勉那些學習佛法的人，讓他們在戒、定、慧方面得到提升。如果有人不學習這三品法，懈怠、破戒、毀壞正法，國王、大臣和四部大眾應當嚴厲懲治。善男子！這些國王和四部大眾，會有罪過嗎？』 『不會的，世尊！』 『善男子！這些
【English Translation】 English version: They should be immediately expelled, rebuked, and punished. If a good Bhikshu (Buddhist monk) sees someone destroying the Dharma (Buddhist teachings) and does not rebuke, expel, or punish them, know that this person is an enemy of the Buddha's Dharma. If they can expel, rebuke, and punish, they are my disciples, true Shravakas (disciples who hear and practice the teachings).' Kashyapa Bodhisattva (one of the ten major disciples of Shakyamuni Buddha) then said to the Buddha, 'World Honored One! If it is as you say, then one cannot view all sentient beings equally, regarding them as one's own children, like Rahula (Shakyamuni Buddha's son). World Honored One! If one person harms the Buddha with a knife, and another person anoints the Buddha with sandalwood, if the Buddha has an equal mind towards these two, how can you say that one should punish those who break the precepts? If one punishes those who break the precepts, then this statement is flawed.' The Buddha told Kashyapa Bodhisattva, 'Good man! It is like a king, minister, or prime minister who has many sons, who are handsome and intelligent. If they have two, three, or four, they entrust them to a strict teacher, saying to the teacher, 「You must teach my sons, making them proficient in deportment, etiquette, skills, writing, calculation, and arithmetic. I entrust these four sons to you for learning. Even if three sons die from being punished, the remaining son must be strictly disciplined, ensuring he achieves success. Even if I lose three sons, I will not resent it.」 Kashyapa! Would this father and teacher be guilty of murder?' 'No, World Honored One! Why not? Because they do it out of love, wanting them to achieve success, without any evil intent. Such teaching will bring immeasurable blessings.' 'Good man! The Tathagata (Buddha) is also like this, viewing those who destroy the Dharma as if they were one of his own children. The Tathagata now entrusts the supreme Dharma to all kings, ministers, prime ministers, Bhikshus (monks), Bhikshunis (nuns), Upasakas (laymen), and Upasikas (laywomen). These kings and the four assemblies should encourage those who are learning the Dharma, so that they may improve in precepts, concentration, and wisdom. If there are those who do not learn these three aspects of the Dharma, are lazy, break the precepts, and destroy the true Dharma, the kings, ministers, and the four assemblies should severely punish them. Good man! Would these kings and the four assemblies be guilty?' 'No, World Honored One!' 'Good man! These
國王及四部眾尚無有罪，何況如來。善男子！如來善修如是平等，于諸眾生同一子想。如是修者，是名菩薩修平等心，于諸眾生同一子想。善男子！菩薩如是修習此業，得壽命長，亦能善知宿世之事。」
迦葉菩薩復白佛言：「世尊！如佛所說，菩薩若有修平等心，視諸眾生同於子想，得壽命長。如來不應作如是說。何以故？如知法人，能說種種孝順之法，還至家中，以諸瓦石打擲父母。而是父母是良福田，多所利益，難遭難遇，應好供養，反生惱害，是知法人言行相違。如來所言，亦復如是，菩薩修習等心，眾生同子想者，應得長壽，善知宿命，常住於世，無有變易。今者世尊，以何因緣，壽命極短，同人間耶？如來將無于諸眾生生怨憎想？世尊昔日作何惡業，斷幾命根，得是短壽不滿百年？」
佛告迦葉：「善男子！汝今何緣，于如來前，發是粗言。如來長壽，于諸壽中，最上最勝。所得常法，于諸常中，最為第一。」
迦葉菩薩復白佛言：「世尊！云何如來得壽命長？」
佛告迦葉：「善男子！如八大河：一名恒河、二名閻摩羅、三名薩羅、四名阿梨羅跋提、五名摩訶、六名辛頭、七名博叉、八名悉陀，是八大河及諸小河悉入大海。迦葉！如是一切人中、天上、地及虛空壽命大河，悉
【現代漢語翻譯】 現代漢語譯本：國王和四部大眾都沒有罪過，更何況是如來呢。善男子！如來善於修習這種平等心，對於一切眾生都視為自己的孩子一樣。像這樣修行的人，就叫做菩薩修習平等心，把一切眾生都看作自己的孩子。善男子！菩薩像這樣修習這種行為，就能得到長壽，也能清楚地知道自己過去世的事情。 迦葉菩薩又對佛說：『世尊！就像您所說的，菩薩如果修習平等心，把一切眾生都看作自己的孩子，就能得到長壽。如來不應該這樣說。為什麼呢？就像一個知道佛法的人，能說出各種孝順的道理，回到家裡卻用瓦片石頭打父母。而父母是最好的福田，能帶來很多利益，很難遇到，應該好好供養，反而去傷害他們，這個知法的人言行不一。如來所說也是這樣，菩薩修習平等心，把眾生看作自己的孩子，應該得到長壽，清楚地知道過去世的事情，永遠住在世間，不會有變化。現在世尊，因為什麼原因，壽命如此短暫，和人間的人一樣呢？如來難道是對眾生生起了怨恨的想法嗎？世尊過去做了什麼惡業，斷了多少眾生的性命，才得到這樣短的壽命，活不到一百歲呢？』 佛告訴迦葉：『善男子！你現在為什麼在如來面前說這樣粗魯的話呢？如來是長壽的，在一切壽命中，是最上最殊勝的。所得到的常法，在一切常法中，是第一的。』 迦葉菩薩又對佛說：『世尊！如來是如何得到長壽的呢？』 佛告訴迦葉：『善男子！就像八條大河：第一條叫恒河（Ganga），第二條叫閻摩羅（Yamuna），第三條叫薩羅（Sarayu），第四條叫阿梨羅跋提（Aciravati），第五條叫摩訶（Mahi），第六條叫辛頭（Sindhu），第七條叫博叉（Vaksu），第八條叫悉陀（Sita），這八條大河和所有的小河都流入大海。迦葉！就像這樣，一切人中、天上、地上和虛空的壽命大河，都流入如來的壽命大海。』
【English Translation】 English version: The king and the fourfold assembly have no offenses, how much less the Tathagata. Good man! The Tathagata is skilled in cultivating such equanimity, regarding all sentient beings as if they were his own children. One who cultivates in this way is called a Bodhisattva who cultivates equanimity, regarding all sentient beings as his own children. Good man! A Bodhisattva who cultivates this practice will attain longevity and will also be able to clearly know his past lives. Bodhisattva Kasyapa then said to the Buddha, 'World Honored One! As the Buddha has said, if a Bodhisattva cultivates equanimity, regarding all sentient beings as his own children, he will attain longevity. The Tathagata should not say this. Why is that? It is like a person who knows the Dharma, who can speak of various ways of filial piety, but when he returns home, he throws tiles and stones at his parents. And these parents are the best fields of merit, bringing much benefit, difficult to encounter, and should be well cared for, but instead, he causes them harm. This person who knows the Dharma contradicts his words with his actions. What the Tathagata says is also like this. A Bodhisattva who cultivates equanimity, regarding all sentient beings as his own children, should attain longevity, clearly know his past lives, and always dwell in the world without change. Now, World Honored One, for what reason is your lifespan so short, like that of people in the human realm? Does the Tathagata harbor resentment towards sentient beings? What evil deeds did the World Honored One commit in the past, cutting off how many lives, to obtain such a short lifespan, not even reaching one hundred years?' The Buddha said to Kasyapa, 'Good man! Why do you now utter such harsh words before the Tathagata? The Tathagata has a long lifespan, and among all lifespans, it is the highest and most excellent. The eternal Dharma that is attained is the foremost among all eternal Dharmas.' Bodhisattva Kasyapa then said to the Buddha, 'World Honored One! How does the Tathagata attain a long lifespan?' The Buddha said to Kasyapa, 'Good man! It is like the eight great rivers: the first is called the Ganga (恒河), the second is called the Yamuna (閻摩羅), the third is called the Sarayu (薩羅), the fourth is called the Aciravati (阿梨羅跋提), the fifth is called the Mahi (摩訶), the sixth is called the Sindhu (辛頭), the seventh is called the Vaksu (博叉), and the eighth is called the Sita (悉陀). These eight great rivers and all the small rivers flow into the great ocean. Kasyapa! Just like this, the great rivers of lifespan of all beings in the human realm, in the heavens, on the earth, and in the void, all flow into the ocean of the Tathagata's lifespan.'
入如來壽命海中，是故如來壽命無量。複次迦葉！譬如阿耨達池出四大河；如來亦爾，出一切命。迦葉！譬如一切諸常法中，虛空第一；如來亦爾，于諸常中，最為第一。迦葉！譬如諸藥，醍醐第一；如來亦爾，于眾生中，壽命第一。」
迦葉菩薩復白佛言：「世尊！如來壽命若如是者，應住一劫若減一劫，常宣妙法，如霔大雨。」
「迦葉！汝今不應于如來所，生滅盡想。迦葉！若有比丘、比丘尼、優婆塞、優婆夷，乃至外道、五通神仙、得自在者，若住一劫若減一劫，經行空中，坐臥自在，左脅出火，右脅出水，身出煙炎，猶如火聚，若欲住壽，能得如意，于壽命中，修短自任。如是五通，尚得如是隨意神力，豈況如來於一切法，得自在力，而當不能住壽半劫、若一劫、若百劫、若百千劫、若無量劫？以是義故，當知如來，是常住法、不變易法。如來此身，是變化身，非雜食身，為度眾生，示同毒樹，是故現舍入于涅槃。迦葉！當知佛是常法、不變易法。汝等於是第一義中，應勤精進，一心修習，既修習已，廣為人說。」
爾時迦葉菩薩白佛言：「世尊！出世之法與世間法，有何差別？如佛言曰：『佛是常法、不變易法。』世間亦說：『梵天是常，自在天常，無有變易。我常、性常、微塵亦常
【現代漢語翻譯】 現代漢語譯本： 進入如來壽命的海洋中，因此如來的壽命是無量的。再者，迦葉！譬如阿耨達池（Anavatapta，傳說中位於喜馬拉雅山中的聖湖）流出四大河流；如來也是如此，流出一切生命。迦葉！譬如一切常法中，虛空第一；如來也是如此，在一切常法中，最為第一。迦葉！譬如各種藥物中，醍醐（Ghee，一種澄清的奶油）第一；如來也是如此，在眾生中，壽命第一。 迦葉菩薩又對佛說：『世尊！如果如來的壽命是這樣的話，應該住世一劫（Kalpa，佛教時間單位，指宇宙從形成到毀滅的一個週期）或者少於一劫的時間，經常宣說微妙的佛法，如同降下大雨。』 『迦葉！你現在不應該對如來產生生滅的念頭。迦葉！如果有比丘（Bhiksu，佛教出家男眾）、比丘尼（Bhiksuni，佛教出家女眾）、優婆塞（Upasaka，在家男居士）、優婆夷（Upasika，在家女居士），乃至外道、五通神仙、得到自在的人，如果住世一劫或者少於一劫的時間，在空中行走，坐臥自在，左脅放出火焰，右脅流出水，身體冒出煙火，如同火堆，如果想要住世，能夠如意，在壽命的長短上，自己可以決定。像這樣的五神通，尚且能夠得到如此隨意的神力，何況如來對於一切法，得到自在的力量，怎麼會不能住世半劫、或者一劫、或者百劫、或者百千劫、或者無量劫呢？因為這個道理，應當知道如來是常住的法、不變易的法。如來的這個身體，是變化之身，不是雜食之身，爲了度化眾生，示現如同毒樹（指佛陀示現涅槃），因此示現捨棄身體進入涅槃。迦葉！應當知道佛是常法、不變易法。你們在第一義諦（Paramartha，佛教真理的最高層次）中，應當勤奮精進，一心修習，既修習之後，廣泛地為他人宣說。』 這時，迦葉菩薩對佛說：『世尊！出世間的法和世間的法，有什麼差別？正如佛所說：『佛是常法、不變易法。』世間也說：『梵天（Brahma，印度教的創造神）是常，自在天（Isvara，印度教的自在神）是常，沒有變易。我（Atman，印度教的自我）是常，自性（Prakriti，印度教的物質本原）是常，微塵（Paramanu，印度教的最小物質單位）也是常。』
【English Translation】 English version: Entering into the ocean of the Tathagata's (如來, one of the titles of Buddha) lifespan, therefore, the Tathagata's lifespan is immeasurable. Furthermore, Kashyapa (迦葉, one of the Buddha's major disciples)! It is like the Anavatapta Lake (阿耨達池, a sacred lake in the Himalayas in Buddhist cosmology) from which four great rivers flow; the Tathagata is also like this, from whom all lives flow. Kashyapa! It is like among all constant dharmas (常法, eternal principles), space is the foremost; the Tathagata is also like this, among all constants, he is the foremost. Kashyapa! It is like among all medicines, ghee (醍醐, clarified butter) is the foremost; the Tathagata is also like this, among all beings, his lifespan is the foremost. Kashyapa Bodhisattva (迦葉菩薩, a bodhisattva, one who seeks enlightenment) then said to the Buddha: 'World Honored One (世尊, a title for the Buddha)! If the Tathagata's lifespan is like this, he should remain for one kalpa (劫, a cosmic cycle) or less than one kalpa, constantly proclaiming the wonderful Dharma (妙法, the Buddha's teachings), like pouring down great rain.' 'Kashyapa! You should not now have thoughts of arising and ceasing regarding the Tathagata. Kashyapa! If there are bhikshus (比丘, Buddhist monks), bhikshunis (比丘尼, Buddhist nuns), upasakas (優婆塞, male lay followers), upasikas (優婆夷, female lay followers), even non-Buddhists, five-power immortals, those who have attained freedom, if they remain for one kalpa or less than one kalpa, walking in the air, sitting and lying down freely, fire coming out from their left side, water coming out from their right side, smoke and flames coming out from their body, like a fire pile, if they wish to remain in life, they can do so as they wish, in the length of their lifespan, they can decide themselves. Such five supernatural powers can still obtain such free divine power, how much more so the Tathagata, who has obtained the power of freedom over all dharmas, how could he not be able to remain for half a kalpa, or one kalpa, or a hundred kalpas, or a thousand kalpas, or immeasurable kalpas? Because of this reason, you should know that the Tathagata is a constant dharma, an unchangeable dharma. This body of the Tathagata is a transformation body, not a body of mixed food, in order to liberate sentient beings, he shows himself like a poisonous tree (referring to the Buddha's parinirvana), therefore he shows the abandoning of his body and entering into nirvana (涅槃, the state of enlightenment). Kashyapa! You should know that the Buddha is a constant dharma, an unchangeable dharma. You all, in this ultimate truth (第一義, the highest truth), should diligently strive, cultivate with one mind, and after cultivating, widely proclaim it to others.' At that time, Kashyapa Bodhisattva said to the Buddha: 'World Honored One! What is the difference between the dharma of transcending the world and the dharma of the world? As the Buddha said: 『The Buddha is a constant dharma, an unchangeable dharma.』 The world also says: 『Brahma (梵天, the Hindu creator god) is constant, Ishvara (自在天, the Hindu supreme god) is constant, there is no change. The self (Atman, 我, the Hindu concept of self) is constant, nature (Prakriti, 性, the Hindu concept of primordial matter) is constant, and atoms (Paramanu, 微塵, the smallest unit of matter in Hindu philosophy) are also constant.』'
。』若言如來是常法者，如來何故不常現耶？若不常現，有何差別？何以故？梵天乃至微塵、世性亦不現故。」
佛告迦葉：「譬如長者，多有諸牛，色雖種種，同共一群，付放牧人，令逐水草，但為醍醐，不求乳酪。彼牧牛者，構已自食。長者命終，所有諸牛悉為群賊之所抄掠。賊得牛已，無有婦女。即自構捋，得已而食。爾時群賊各相謂言：『彼大長者，畜養此牛，不期乳酪，但為醍醐。我等今者，當設何方而得之耶？夫醍醐者，名為世間第一上味。我等無器，設使得乳，無安置處。』復共相謂：『唯有皮囊，可以盛之。』雖有盛處，不知攢搖，漿猶難得，況復生酥。爾時諸賊，以醍醐故，加之以水，以水多故，乳酪醍醐，一切俱失。凡夫亦爾，雖有善法，皆是如來正法之餘。何以故？如來世尊入涅槃后，盜竊如來遺余善法，若戒、定、慧，如彼諸賊劫掠群牛。諸凡夫人，雖復得是戒、定、智慧，無有方便，不能解說。以是義故，不能獲得常戒、常定、常慧、解脫；如彼群賊，不知方便，喪失醍醐。亦如群賊，為醍醐故，加之以水。凡夫亦爾，為解脫故，說我、眾生、壽命、士夫、梵天、自在天、微塵世性、戒定智慧及與解脫，非想非非想天即是涅槃，實亦不得解脫涅槃，如彼群賊不得醍醐。是諸凡夫，有
【現代漢語翻譯】 現代漢語譯本：『如果說如來是常住不變的法，那麼如來為什麼不常顯現呢？如果不常顯現，那有什麼區別呢？為什麼呢？因為梵天（Brahma，印度教的創造神）乃至微塵、世性（Prakriti，構成物質世界的根本元素）也不顯現啊。』 佛陀告訴迦葉：『譬如一位長者，有很多牛，顏色雖然各不相同，但同屬一群，他把牛交給牧人放牧，讓他們尋找水草，但只爲了得到醍醐（Ghee，澄清的奶油），不求乳酪。那些牧牛人擠出奶后自己食用。長者去世后，所有的牛都被一群強盜搶走了。強盜們得到牛後，沒有婦女，就自己擠奶食用。這時，強盜們互相說道：『那位大長者，養這些牛，不求乳酪，只爲了得到醍醐。我們現在，應當想什麼辦法才能得到呢？醍醐，是世間第一上等的美味。我們沒有容器，即使得到牛奶，也沒有地方安置。』他們又互相說道：『只有皮囊，可以用來盛放。』雖然有了盛放的地方，但不知道如何攪拌，漿液都難以得到，更何況是生酥。這時，強盜們爲了得到醍醐，就往裡面加水，因為水太多，乳酪和醍醐都全部失去了。凡夫也是這樣，雖然有善法，但都是如來正法遺留下來的。為什麼呢？因為如來世尊入涅槃后，他們盜竊如來遺留的善法，比如戒、定、慧，就像那些強盜搶劫牛群一樣。那些凡夫，即使得到了戒、定、慧，也沒有方便法門，不能正確地解釋。因為這個原因，他們不能獲得常戒、常定、常慧、解脫；就像那些強盜，不知道方法，喪失了醍醐。也像那些強盜，爲了得到醍醐，就往裡面加水。凡夫也是這樣，爲了解脫，就說我（Atman，靈魂）、眾生（Sattva，有情）、壽命（Ayus，生命）、士夫（Purusha，精神）、梵天、自在天（Ishvara，自在的神）、微塵世性、戒定智慧以及解脫，認為非想非非想天（Neither perception nor non-perception，禪定的一種境界）就是涅槃，實際上也得不到解脫涅槃，就像那些強盜得不到醍醐一樣。這些凡夫，有'
【English Translation】 English version: 'If it is said that the Tathagata (如來, the thus-gone one, an epithet of the Buddha) is a permanent dharma (法, law, teaching), then why does the Tathagata not always appear? If he does not always appear, what is the difference? Why is that? Because even Brahma (梵天, the creator god in Hinduism), down to the smallest dust particle and Prakriti (世性, the fundamental material cause of the world), do not appear.' The Buddha told Kasyapa (迦葉, one of the Buddha's chief disciples): 'For example, a wealthy man has many cows. Although they are of various colors, they are all part of the same herd. He entrusts them to a herdsman to graze, seeking only ghee (醍醐, clarified butter), not milk or cheese. The herdsman milks the cows and eats the milk himself. When the wealthy man dies, all the cows are stolen by a band of thieves. The thieves, having no women, milk the cows themselves and eat the milk. Then the thieves say to each other, 『That wealthy man kept these cows, not for milk or cheese, but only for ghee. What should we do to obtain it? Ghee is the finest flavor in the world. We have no containers, and even if we get milk, we have nowhere to store it.』 They say to each other again, 『Only leather bags can hold it.』 Although they have a place to store it, they do not know how to churn it, so even the liquid is hard to get, let alone fresh butter. Then, the thieves, wanting ghee, add water to it. Because there is too much water, the milk, cheese, and ghee are all lost. Ordinary people are the same. Although they have good dharmas, they are all remnants of the Tathagata』s true dharma. Why is that? Because after the Tathagata, the World Honored One, entered Nirvana (涅槃, the state of enlightenment), they steal the remaining good dharmas of the Tathagata, such as precepts (戒, moral conduct), concentration (定, meditation), and wisdom (慧, insight), just like those thieves who stole the herd of cows. Those ordinary people, even if they obtain precepts, concentration, and wisdom, do not have the skillful means to explain them correctly. For this reason, they cannot obtain permanent precepts, permanent concentration, permanent wisdom, and liberation; just like those thieves who, not knowing the method, lost the ghee. It is also like those thieves who, wanting ghee, added water to it. Ordinary people are the same. For the sake of liberation, they speak of the self (Atman, 我, soul), sentient beings (Sattva, 眾生, beings with consciousness), lifespan (Ayus, 壽命, life), the person (Purusha, 士夫, the spirit), Brahma, Ishvara (自在天, the sovereign god), the smallest dust particle, Prakriti, precepts, concentration, wisdom, and liberation, and they think that the realm of neither perception nor non-perception (非想非非想天, a state of meditative absorption) is Nirvana. In reality, they do not obtain liberation or Nirvana, just like those thieves who did not obtain ghee. These ordinary people have'
少梵行，供養父母，以是因緣，得生天上，受少安樂，如彼群賊加水之乳。而是凡夫，實不知因修少梵行，供養父母，得生天上。又不能知戒、定、智慧，歸依三寶，以不知故，說常、樂、我、凈，雖復說之，而實不知。是故如來出世之後，乃為演說常、樂、我、凈。如轉輪王出現於世，福德力故，群賊退散，牛無損命。時轉輪王，即以諸牛付一牧人，多巧便者。是人方便，即得醍醐。以醍醐故，一切眾生，無有患苦。法輪聖王出現世時，諸凡夫人不能演說戒定慧者，即便退散，如賊退散。爾時如來善說世法及出世法，為眾生故，令諸菩薩隨而演說。菩薩摩訶薩既得醍醐，復令無量無邊眾生獲得無上甘露法味，所謂如來常、樂、我、凈。以是義故，善男子！如來是常、不變易法。非如世間、凡夫、愚人，謂梵天等是常法也。此常法稱要是如來，非是余法。迦葉！應當如是知如來身。迦葉！諸善男子、善女人，常當繫心修此二字，佛是常住。迦葉！若有善男子、善女人修此二字，當知是人，隨我所行，至我至處。善男子！若有修習如是二字為滅相者，當知如來則于其人為般涅槃。善男子！涅槃義者，即是諸佛之法性也。」
迦葉菩薩白佛言：「世尊！佛法性者，其義云何？世尊！我今欲知法性之義，唯愿如來哀愍
【現代漢語翻譯】 現代漢語譯本：
『如果有人只修行少許的梵行（清凈的行為），供養父母，因為這樣的因緣，可以升到天上，享受少許的安樂，就像盜賊在牛奶中摻水一樣。這些凡夫俗子，實際上並不知道因為修行少許的梵行，供養父母，就能升到天上。他們也不知道戒律、禪定、智慧，也不知道皈依三寶。因為不知道這些，他們就說常、樂、我、凈，雖然說出來，但實際上並不瞭解。所以，如來出世之後，才為他們演說常、樂、我、凈的真諦。就像轉輪王出現在世間，因為他的福德力量，盜賊就會退散，牛也不會受到傷害。這時，轉輪王就會把牛交給一個善於管理的人。這個人用巧妙的方法，就能得到醍醐（比喻佛法的精髓）。因為有了醍醐，一切眾生就沒有痛苦。當法輪聖王（指佛陀）出現在世間時，那些不能演說戒、定、慧的凡夫俗子，就會像盜賊一樣退散。這時，如來善於宣說世間法和出世間法，爲了眾生的利益，讓菩薩們隨之演說。菩薩摩訶薩得到醍醐之後，又讓無量無邊的眾生獲得無上的甘露法味，這就是如來的常、樂、我、凈。因為這個道理，善男子！如來是常住不變的法。不像世間的凡夫愚人，認為梵天等是常住的法。這個常住的法，稱之為如來，而不是其他的法。迦葉（佛陀的弟子）！應當這樣理解如來的身體。迦葉！各位善男子、善女人，應當常常把心放在修習這兩個字上，即『佛是常住』。迦葉！如果有善男子、善女人修習這兩個字，應當知道這個人，是跟隨我所行的道路，到達我所到達的地方。善男子！如果有人修習這兩個字，卻認為它是滅相，應當知道如來對於這個人來說，就是般涅槃（佛陀的最終寂滅）。善男子！涅槃的意義，就是諸佛的法性。』
迦葉菩薩（佛陀的弟子）對佛說：『世尊！佛的法性，它的意義是什麼？世尊！我現在想知道法性的意義，希望如來慈悲憐憫。』 現代漢語譯本：
『如果有人只修行少許的梵行（清凈的行為），供養父母，因為這樣的因緣，可以升到天上，享受少許的安樂，就像盜賊在牛奶中摻水一樣。這些凡夫俗子，實際上並不知道因為修行少許的梵行，供養父母，就能升到天上。他們也不知道戒律、禪定、智慧，也不知道皈依三寶。因為不知道這些，他們就說常、樂、我、凈，雖然說出來，但實際上並不瞭解。所以，如來出世之後，才為他們演說常、樂、我、凈的真諦。就像轉輪王出現在世間，因為他的福德力量，盜賊就會退散，牛也不會受到傷害。這時，轉輪王就會把牛交給一個善於管理的人。這個人用巧妙的方法，就能得到醍醐（比喻佛法的精髓）。因為有了醍醐，一切眾生就沒有痛苦。當法輪聖王（指佛陀）出現在世間時，那些不能演說戒、定、慧的凡夫俗子，就會像盜賊一樣退散。這時，如來善於宣說世間法和出世間法，爲了眾生的利益，讓菩薩們隨之演說。菩薩摩訶薩得到醍醐之後，又讓無量無邊的眾生獲得無上的甘露法味，這就是如來的常、樂、我、凈。因為這個道理，善男子！如來是常住不變的法。不像世間的凡夫愚人，認為梵天等是常住的法。這個常住的法，稱之為如來，而不是其他的法。迦葉（佛陀的弟子）！應當這樣理解如來的身體。迦葉！各位善男子、善女人，應當常常把心放在修習這兩個字上，即『佛是常住』。迦葉！如果有善男子、善女人修習這兩個字，應當知道這個人，是跟隨我所行的道路，到達我所到達的地方。善男子！如果有人修習這兩個字，卻認為它是滅相，應當知道如來對於這個人來說，就是般涅槃（佛陀的最終寂滅）。善男子！涅槃的意義，就是諸佛的法性。』
迦葉菩薩（佛陀的弟子）對佛說：『世尊！佛的法性，它的意義是什麼？世尊！我現在想知道法性的意義，希望如來慈悲憐憫。』
【English Translation】 English version:
'If one practices only a little Brahmacarya (pure conduct), and makes offerings to parents, due to this cause, one may be born in the heavens, enjoying a little happiness, like thieves adding water to milk. These ordinary people, in reality, do not know that by practicing a little Brahmacarya and making offerings to parents, one can be born in the heavens. They also do not know about precepts, meditation, and wisdom, nor do they know to take refuge in the Three Jewels. Because they do not know these things, they speak of permanence, bliss, self, and purity, but although they speak of them, they do not truly understand. Therefore, after the Tathagata appears in the world, he then explains the true meaning of permanence, bliss, self, and purity. It is like when a Wheel-Turning King appears in the world, due to his power of merit, the thieves will scatter, and the cattle will not be harmed. At that time, the Wheel-Turning King will entrust the cattle to a skilled herdsman. This person, through skillful means, will obtain the best ghee (a metaphor for the essence of the Dharma). Because of the ghee, all beings will be free from suffering. When the Dharma-Wheel King (referring to the Buddha) appears in the world, those ordinary people who cannot explain precepts, meditation, and wisdom will scatter like thieves. At this time, the Tathagata skillfully explains both worldly and transcendental teachings, for the benefit of all beings, and causes the Bodhisattvas to explain them accordingly. After the Bodhisattvas Mahasattvas obtain the ghee, they then cause countless beings to obtain the supreme nectar of the Dharma, which is the Tathagata's permanence, bliss, self, and purity. Because of this meaning, good man! The Tathagata is the permanent, unchanging Dharma. Unlike the ordinary, foolish people of the world, who think that Brahma and others are permanent. This permanent Dharma is called the Tathagata, and not any other Dharma. Kashyapa (a disciple of the Buddha)! You should understand the body of the Tathagata in this way. Kashyapa! All good men and good women should always keep their minds on practicing these two words, 'The Buddha is permanent.' Kashyapa! If there are good men and good women who practice these two words, know that these people are following the path I have walked, and will reach the place I have reached. Good man! If someone practices these two words, but thinks of them as having the characteristic of extinction, know that for this person, the Tathagata is in Parinirvana (the final extinction of the Buddha). Good man! The meaning of Nirvana is the Dharma-nature of all Buddhas.'
Kashyapa Bodhisattva (a disciple of the Buddha) said to the Buddha, 'World Honored One! The Dharma-nature of the Buddha, what is its meaning? World Honored One! I now wish to know the meaning of Dharma-nature, I beseech the Tathagata to have compassion and pity.'
廣說。夫法性者即是捨身，捨身者名無所有，若無所有，身云何存？身若存者，云何而言身有法性？身有法性云何得存？我今云何當知是義？」
佛告迦葉菩薩：「善男子！汝今不應作如是說，滅是法性。夫法性者，無有滅也。善男子！譬如無想天，成就色陰而無色想；不應問言，是諸天等，云何而住？歡娛受樂？云何行想？云何見聞？善男子，如來境界，非諸聲聞緣覺所知。善男子，不應說言，如來身者是滅法也。善男子，如是滅法是佛境界，非諸聲聞緣覺所及。善男子，汝今不應思量如來何處住？何處行？何處見？何處樂？善男子，如是之義，亦非汝等之所知及，諸佛法身，種種方便，不可思議。
「複次善男子！應當修習佛法及僧而作常想。是三法者，無有異想、無無常想、無變異想。若於三法修異想者，當知是輩，清凈三歸則無依處，所有禁戒皆不具足，終不能證聲聞緣覺菩提之果。若能於是不可思議，修常想者，則有歸處。善男子！譬如因樹，則有樹影。如來亦爾，有常法故，則有歸依，非是無常。若言如來是無常者，如來則非諸天、世人所歸依處。」
迦葉菩薩白佛言：「世尊！譬如闇中，有樹無影。」
「迦葉！汝不應言有樹無影，但非肉眼之所見耳。善男子！如來亦爾，其
【現代漢語翻譯】 現代漢語譯本： 廣說：法性就是捨棄身體，捨棄身體就意味著一無所有。如果一無所有，身體又怎麼存在呢？如果身體存在，又怎麼能說身體具有法性呢？如果身體具有法性，又怎麼能存在呢？我現在怎麼才能明白這個道理呢？」 佛告訴迦葉菩薩：「善男子！你不應該這樣說，認為法性是會滅的。法性是不會滅的。善男子！譬如無想天（色界天的一種，沒有思想），雖然有色陰（構成身體的物質因素），卻沒有色想（對物質的感知）。不應該問，這些天人，他們是如何存在的？如何享受快樂？如何進行思考？如何見聞？善男子，如來的境界，不是聲聞（聽聞佛法而修行的人）和緣覺（通過觀察因緣而覺悟的人）所能理解的。善男子，不應該說，如來的身體是會滅的。善男子，這種滅法是佛的境界，不是聲聞和緣覺所能達到的。善男子，你不應該思量如來住在哪裡？在哪裡行走？在哪裡看見？在哪裡快樂？善男子，這些道理，也不是你們所能理解的。諸佛的法身（佛的真身），有種種方便，不可思議。 「再者，善男子！應當修習佛法（佛陀的教導）、僧（修行佛法的團體），並作常想（認為它們是永恒不變的）。這三法（佛、法、僧）是無有異想（不應認為它們是不同的）、無無常想（不應認為它們是無常的）、無變異想（不應認為它們會變化）的。如果對這三法修習異想，應當知道這些人，他們清凈的三歸（皈依佛、法、僧）就沒有了依靠，所有的禁戒都不具足，最終不能證得聲聞和緣覺的菩提（覺悟）之果。如果能對這不可思議的三法修習常想，那麼就有歸依之處。善男子！譬如因為有樹，所以有樹影。如來也是這樣，因為有常法（永恒不變的真理），所以有歸依之處，而不是無常的。如果說如來是無常的，那麼如來就不是諸天和世人所歸依的地方。」 迦葉菩薩對佛說：「世尊！譬如在黑暗中，有樹卻沒有影子。」 「迦葉！你不應該說有樹卻沒有影子，只是肉眼看不見罷了。善男子！如來也是這樣，他的常法身（永恒不變的真身）也不是肉眼所能看見的。」
【English Translation】 English version: It is widely said that the nature of Dharma is to relinquish the body, and relinquishing the body means having nothing. If there is nothing, how can the body exist? If the body exists, how can it be said that the body has the nature of Dharma? If the body has the nature of Dharma, how can it exist? How should I understand this meaning now?' The Buddha told Bodhisattva Kasyapa, 'Good man! You should not say that the nature of Dharma is extinguished. The nature of Dharma is not extinguished. Good man! For example, in the realm of the 'No-Thought Heaven' (a realm in the form realm where there is no thought), there is the aggregate of form (the material aspect of existence) but no perception of form. One should not ask how these beings dwell, how they enjoy pleasure, how they think, or how they see and hear. Good man, the realm of the Tathagata (Buddha) is not known by the Sravakas (those who hear the teachings) and Pratyekabuddhas (those who achieve enlightenment on their own). Good man, one should not say that the body of the Tathagata is a Dharma that is extinguished. Good man, such extinction is the realm of the Buddha, not attainable by Sravakas and Pratyekabuddhas. Good man, you should not contemplate where the Tathagata dwells, where he walks, where he sees, or where he enjoys. Good man, such meanings are also beyond your understanding. The Dharmakaya (Dharma body) of all Buddhas has various skillful means and is inconceivable.' 'Furthermore, good man! One should cultivate the Dharma (teachings of the Buddha) and the Sangha (community of practitioners) with the thought of permanence. These three (Buddha, Dharma, and Sangha) should not be thought of as different, impermanent, or changing. If one cultivates these three with such thoughts, know that these people have no refuge in the pure Three Refuges (taking refuge in the Buddha, Dharma, and Sangha), their precepts are incomplete, and they will ultimately not attain the fruit of Bodhi (enlightenment) of Sravakas and Pratyekabuddhas. If one can cultivate the thought of permanence towards these inconceivable three, then there is a refuge. Good man! Just as there is a shadow because there is a tree, so too is the Tathagata. Because there is the permanent Dharma, there is a refuge, and it is not impermanent. If one says that the Tathagata is impermanent, then the Tathagata is not a refuge for gods and humans.' Bodhisattva Kasyapa said to the Buddha, 'World Honored One! It is like in the darkness, there is a tree but no shadow.' 'Kasyapa! You should not say that there is a tree without a shadow, it is just that it is not seen by the physical eye. Good man! The Tathagata is also like this, his permanent Dharmakaya (Dharma body) is also not seen by the physical eye.'
性常住，是不變異。無智慧眼，不能得見，如彼闇中，不見樹影。凡夫之人，于佛滅后，說言如來是無常法，亦復如是。若言如來異法、僧者，則不能成三歸依處，如汝父母各各異故，故使無常。」
迦葉菩薩復白佛言：「世尊！我從今始，當以佛、法、眾僧三事常住，啟悟父母乃至七世，皆令奉持。甚奇，世尊！我今當學如來、法、僧不可思議，既自學已，亦當為人廣說是義。若有諸人不能信受，當知是輩久修無常，如是之人，我當爲其而作霜雹。」
爾時佛贊迦葉菩薩：「善哉，善哉！汝今善能護持正法，如是護法，不欺於人。以不欺人善業緣故，而得長壽，善知宿命。」
大般涅槃經金剛身品第二
爾時世尊復告迦葉：「善男子！如來身者，是常住身、不可壞身、金剛之身、非雜食身，即是法身。」
迦葉菩薩白佛言：「世尊！如佛所說，如是等身，我悉不見。唯見無常、破壞、微塵、雜食等身。何以故？如來當入于涅槃故。」
佛言：「迦葉！汝今莫謂如來之身，不堅可壞，如凡夫身。善男子！汝今當知，如來之身，無量億劫堅牢難壞，非人天身、非恐怖身、非雜食身。如來之身非身，是身不生不滅、不習不修、無量無邊、無有足跡、無知無形、畢竟清凈，無有動搖、
【現代漢語翻譯】 現代漢語譯本 『性』是常住的，是不變異的。沒有智慧的眼睛，就不能看見它，就像在黑暗中看不見樹影一樣。凡夫俗子，在佛陀滅度后，說如來是無常的，也是這樣。如果說如來與佛法、僧伽（saṃgha，佛教僧團）不同，那就不能構成三歸依處（triśaraṇa，皈依佛、法、僧三寶），就像你的父母各自不同一樣，所以才說無常。」 迦葉菩薩（Kāśyapa，佛陀的十大弟子之一）又對佛說：「世尊！我從今開始，應當以佛、法、僧三事常住的道理，啟迪我的父母乃至七世的祖先，都讓他們奉行。真是太奇妙了，世尊！我現在應當學習如來、法、僧不可思議的道理，自己學習之後，也應當為他人廣泛宣說這個道理。如果有人不能相信接受，應當知道這些人是長期修習無常的，對於這樣的人，我應當為他們降下霜雹。」 這時，佛讚歎迦葉菩薩說：「好啊，好啊！你現在能夠很好地護持正法，像這樣護持正法，就不會欺騙他人。因為不欺騙他人的善業緣故，而能得到長壽，善於知道宿命。」 《大般涅槃經·金剛身品》第二 這時，世尊又告訴迦葉說：「善男子！如來的身體，是常住的身體、不可破壞的身體、金剛的身體、不是雜食的身體，就是法身（dharma-kāya，佛的真理之身）。」 迦葉菩薩對佛說：「世尊！像佛所說的這些身體，我都沒有看見。我只看見無常、會破壞、微塵、雜食等的身體。為什麼呢？因為如來將要進入涅槃（nirvāṇa，佛教的最高境界）的緣故。」 佛說：「迦葉！你現在不要認為如來的身體，像凡夫的身體一樣，不堅固可以破壞。善男子！你現在應當知道，如來的身體，經過無量億劫都堅固難以破壞，不是人天的身體、不是恐怖的身體、不是雜食的身體。如來的身體不是身體，這個身體不生不滅、不習不修、無量無邊、沒有足跡、無知無形、畢竟清凈，沒有動搖、
【English Translation】 English version 'Nature' is permanent, it does not change. Without the eye of wisdom, one cannot see it, just as in the darkness, one cannot see the shadow of a tree. Ordinary people, after the Buddha's passing, say that the Tathāgata (如來, thus-gone one, an epithet of the Buddha) is impermanent, and it is the same. If one says that the Tathāgata is different from the Dharma (法, the teachings) and the Saṃgha (僧, the monastic community), then one cannot establish the Three Refuges (triśaraṇa, the refuge in the Buddha, Dharma, and Saṃgha), just as your parents are different from each other, hence the impermanence.」 Kāśyapa Bodhisattva (迦葉菩薩, one of the Buddha's ten great disciples) then said to the Buddha, 「World Honored One! From now on, I shall use the principle of the permanence of the Buddha, Dharma, and Saṃgha to enlighten my parents and even my ancestors for seven generations, and make them all uphold it. It is truly wonderful, World Honored One! I shall now learn the inconceivable principles of the Tathāgata, Dharma, and Saṃgha. Having learned it myself, I shall also widely proclaim this meaning to others. If there are those who cannot believe and accept it, know that these people have long cultivated impermanence. For such people, I shall create frost and hail.」 At that time, the Buddha praised Kāśyapa Bodhisattva, saying, 「Excellent, excellent! You are now able to well protect and uphold the Right Dharma. By protecting the Dharma in this way, you will not deceive others. Because of the good karma of not deceiving others, you will attain longevity and be able to know your past lives.」 The Second Chapter of the Vajra Body of the Mahāparinirvāṇa Sūtra At that time, the World Honored One again said to Kāśyapa, 「Good man! The body of the Tathāgata is a permanent body, an indestructible body, a vajra (金剛, diamond-like) body, not a body of mixed food, it is the Dharma-kāya (法身, the body of truth).」 Kāśyapa Bodhisattva said to the Buddha, 「World Honored One! Such bodies as the Buddha has described, I have not seen. I only see bodies that are impermanent, subject to destruction, made of dust, and of mixed food. Why is this? Because the Tathāgata is about to enter Nirvāṇa (涅槃, the state of enlightenment).」 The Buddha said, 「Kāśyapa! You should not think that the body of the Tathāgata is not firm and can be destroyed, like the body of ordinary people. Good man! You should know that the body of the Tathāgata is firm and difficult to destroy for countless eons, it is not a body of humans or gods, not a body of terror, not a body of mixed food. The body of the Tathāgata is not a body, this body is not born and does not die, it is not practiced or cultivated, it is immeasurable and boundless, without footprints, without knowledge or form, ultimately pure, without movement,
無受無行、不住不作、無味無雜，非是有為、非業、非果、非行、非滅、非心、非數，不可思議、常不可思議，無識離心、亦不離心，其心平等，無有亦有，無有去來而亦去來，不破、不壞、不斷、不絕、不出、不滅、非主亦主，非有非無、非覺非觀、非字非不字、非定非不定，不可見了了見，無處亦處，無宅亦宅，無闇無明，無有寂靜而亦寂靜，是無所有，不受不施、清凈無垢、無諍斷諍、住無住處、不取不墮、非法非非法、非福田非不福田、無盡不盡離一切盡，是空離空，雖不常住非唸唸滅，無有垢濁、無字離字、非聲非說、亦非修習、非稱非量、非一非異、非像非相、諸相莊嚴，非勇非畏、無寂不寂、無熱不熱、不可睹見、無有相貌。如來度脫一切眾生，無度脫故，能解眾生。無有解故，覺了眾生。無覺了故，如實說法。無有二故，不可量無等等。平如虛空，無有形貌，同無生性，不斷不常。常行一乘，眾生見三。不退不轉，斷一切結。不戰不觸，非性住性、非合非散、非長非短、非圓非方、非陰入界亦陰入界、非增非損、非勝非負。如來之身成就如是無量功德，無有知者，無不知者；無有見者，無不見者；非有為非無為、非世非不世、非作非不作、非依非不依、非四大非不四大、非因非不因、非眾生非不眾生
、非沙門非婆羅門，是師子大師子，非身非不身，不可宣說。除一法相，不可算數，般涅槃時不般涅槃，如來法身皆悉成就如是無量微妙功德。
「迦葉！唯有如來，乃知是相，非諸聲聞緣覺所知。迦葉！如是功德成如來身，非是雜食所長養身。迦葉！如來真身功德如是，云何復得諸疾患苦，危脆不堅如壞器乎？迦葉！如來所以示病苦者，為欲調伏諸眾生故。善男子！汝今當知，如來之身即金剛身，汝從今日常當專心思惟此義，莫念食身，亦當為人說，如來身即是法身。」
迦葉菩薩白佛言：「世尊！如來成就如是功德，其身云何當有病苦，無常破壞？我從今日常當思惟，如來之身是常法身、安樂之身，亦當為他如是廣說。唯然世尊！如來法身金剛不壞，而未能知所因云何？」
佛言：「迦葉！以能護持正法因緣故，得成就是金剛身。迦葉！我于往昔護法因緣，今得成就是金剛身，常住不壞。善男子！護持正法者，不受五戒，不修威儀，應持刀劍、弓箭、鉾槊，守護持戒清凈比丘。」
迦葉菩薩白佛言：「世尊！若有比丘離於守護，獨處空閑，冢間樹下，當說是人為真比丘。若有隨逐守護者行，當知是輩是禿居士。」
佛告迦葉：「莫作是語，言禿居士。若有比丘，隨所至處供身趣足
【現代漢語翻譯】 現代漢語譯本：既非沙門（出家修行者）也非婆羅門（祭司），是獅子中的大師，既非有形之身也非無形之身，不可用言語宣說。除了唯一的法相，不可計數，在般涅槃（涅槃，佛教的最高境界）時並非真的涅槃，如來的法身完全成就瞭如此無量微妙的功德。 「迦葉（佛陀的弟子名）！只有如來（佛陀）才能知道這種相狀，不是所有聲聞（聽聞佛法而修行的人）和緣覺（靠自己領悟佛法的人）所能知道的。迦葉！這樣的功德成就瞭如來的身體，不是靠食用雜食所滋養的身體。迦葉！如來的真身功德是這樣的，怎麼還會遭受疾病痛苦，像脆弱不堅固的壞器一樣呢？迦葉！如來之所以示現病苦，是爲了調伏眾生。善男子！你現在應當知道，如來的身體就是金剛身，你從今天起應當常常專心思考這個道理，不要執著于肉身，也應當為他人宣說，如來的身體就是法身。」 迦葉菩薩（菩薩名）對佛說：「世尊！如來成就了這樣的功德，他的身體怎麼會有疾病痛苦，無常敗壞呢？我從今天起應當常常思考，如來的身體是常住的法身、安樂的身體，也應當為他人這樣廣泛宣說。是的，世尊！如來的法身金剛不壞，但是還未能知道是什麼原因造成的？」 佛說：「迦葉！因為能夠護持正法的因緣，所以成就了這樣的金剛身。迦葉！我過去護持正法的因緣，現在成就了這樣的金剛身，常住不壞。善男子！護持正法的人，不必受持五戒（佛教的基本戒律），不必修習威儀（佛教的禮儀），應當持刀劍、弓箭、矛槊，守護持戒清凈的比丘（出家受戒的男性佛教徒）。」 迦葉菩薩對佛說：「世尊！如果有比丘離開守護，獨自在空閑的地方，墳墓間，樹下，應當說這個人是真正的比丘。如果有跟隨守護者行動的人，應當知道這些人是光頭的居士（在家信徒）。」 佛告訴迦葉：「不要這樣說，說他們是光頭的居士。如果有比丘，無論到哪裡都能滿足自己的生活所需，
【English Translation】 English version: Neither a Shramana (ascetic) nor a Brahmin (priest), he is the great lion among lions, neither a body nor not a body, it cannot be spoken of. Except for the one Dharma-characteristic, it is beyond calculation, not truly entering Parinirvana (Nirvana, the highest state in Buddhism) at the time of Parinirvana, the Dharmakaya (Dharma body) of the Tathagata (Buddha) completely achieves such immeasurable and subtle merits. 『Kashyapa (name of Buddha's disciple)! Only the Tathagata (Buddha) knows this characteristic, not all Shravakas (those who hear and practice the Dharma) and Pratyekabuddhas (those who attain enlightenment on their own) can know it. Kashyapa! Such merits achieve the body of the Tathagata, not a body nourished by eating miscellaneous foods. Kashyapa! The merits of the true body of the Tathagata are like this, how could it still suffer from illness and pain, being as fragile and unstable as a broken vessel? Kashyapa! The reason why the Tathagata manifests illness and suffering is to tame all sentient beings. Good man! You should know now that the body of the Tathagata is the Vajra body (diamond body), from today you should always concentrate on contemplating this principle, do not be attached to the physical body, and you should also proclaim to others that the body of the Tathagata is the Dharmakaya.』 Bodhisattva Kashyapa (name of a Bodhisattva) said to the Buddha, 『World Honored One! The Tathagata has achieved such merits, how could his body have illness and suffering, impermanence and decay? From today I should always contemplate that the body of the Tathagata is the permanent Dharmakaya, a body of bliss, and I should also widely proclaim this to others. Yes, World Honored One! The Dharmakaya of the Tathagata is indestructible like a diamond, but I still do not know what the cause is?』 The Buddha said, 『Kashyapa! Because of the cause and condition of being able to protect and uphold the true Dharma, one achieves this Vajra body. Kashyapa! Because of my past causes and conditions of protecting the Dharma, I have now achieved this Vajra body, which is permanent and indestructible. Good man! Those who protect and uphold the true Dharma do not need to observe the five precepts (basic Buddhist precepts), do not need to practice the rules of conduct (Buddhist etiquette), they should hold swords, bows, arrows, spears, and halberds to protect the pure Bhikkhus (ordained male Buddhist monks) who uphold the precepts.』 Bodhisattva Kashyapa said to the Buddha, 『World Honored One! If there are Bhikkhus who leave protection, dwell alone in secluded places, among tombs, under trees, it should be said that these people are true Bhikkhus. If there are those who follow the actions of protectors, it should be known that these people are bald laymen (householders).』 The Buddha told Kashyapa, 『Do not speak like that, saying they are bald laymen. If there are Bhikkhus, wherever they go, they can satisfy their needs,
，讀誦經典，思惟坐禪，有來問法，即為宣說，所謂佈施、持戒、福德、少欲知足。雖能如是種種說法，然故不能作師子吼，不為師子之所圍繞，不能降伏非法惡人。如是比丘不能自利及利眾生，當知是輩，懈怠懶墮。雖能持戒，守護凈行，當知是人無所能為。若有比丘供身之具亦常豐足，復能護持所受禁戒，能師子吼，廣說妙法，謂修多羅、祇夜、受記、伽陀、優陀那、伊帝曰多伽、阇陀伽、毗佛略、阿浮陀達磨。以如是等九部經典，為他廣說，利益安樂諸眾生故，唱如是言：『涅槃經中，制諸比丘，不應畜養奴婢、牛羊、非法之物。若有比丘，畜如是等不凈之物，應當治之。如來先於異部經中說，有比丘畜如是等非法之物，某甲國王如法治之，驅令還俗。』若有比丘，能作如是師子吼時，有破戒者，聞是語已，咸共瞋恚，害是法師。是說法者，設覆命終，故名持戒，自利利他。以是緣故，我聽國主、群臣、宰相、諸優婆塞，護說法人。若有欲得護正法者，當如是學。迦葉！如是破戒不護法者，名禿居士；非持戒者，得如是名。善男子！過去之世無量無邊阿僧祇劫，於此拘尸那城，有佛出世，號歡喜增益如來、應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。爾時世界廣博嚴凈，豐樂安
【現代漢語翻譯】 現代漢語譯本：如果（有比丘）誦讀經典，思考禪定，有人來請教佛法，就為他們宣說，內容包括佈施、持戒、福德、少欲知足。雖然能夠這樣宣說種種佛法，但仍然不能發出獅子吼，不被大眾圍繞，不能降伏那些不守法的惡人。這樣的比丘不能自利也不能利益眾生，應當知道他們是懈怠懶惰的。雖然能夠持戒，守護清凈的行為，應當知道這樣的人沒有什麼作為。如果有的比丘，生活所需常常充足，又能守護所受的戒律，能夠發出獅子吼，廣泛宣說微妙的佛法，即修多羅（契經）、祇夜（重頌）、受記（授記）、伽陀（諷頌）、優陀那（自說）、伊帝曰多伽（本事）、阇陀伽（本生）、毗佛略（方廣）、阿浮陀達磨（未曾有法）。用這九部經典，為他人廣泛宣說，爲了利益安樂一切眾生，並這樣宣說：『《涅槃經》中，規定比丘不應該蓄養奴婢、牛羊等非法之物。如果有比丘蓄養這些不凈之物，應當加以懲治。如來先前在其他經典中說過，有比丘蓄養這些非法之物，某甲國王依法懲治他們，驅逐他們還俗。』如果有比丘，能夠發出這樣的獅子吼，那些破戒的人，聽到這些話后，都會一起嗔恨，加害這位法師。這位說法的人，即使因此而死，也稱得上是持戒，既能自利又能利他。因為這個緣故，我允許國主、群臣、宰相、各位優婆塞，保護說法的人。如果有人想要守護正法，應當這樣學習。迦葉！像這樣破戒不護法的人，叫做禿居士；不是持戒的人，才得到這樣的稱呼。善男子！在過去無量無邊的阿僧祇劫，在這個拘尸那城，有佛出世，號歡喜增益如來（Tathagata）、應（Arhat）、正遍知（Samyaksambuddha）、明行足（Vidyacharana-sampanna）、善逝（Sugata）、世間解（Lokavid）、無上士（Anuttara）、調御丈夫（Purushadamyasarathi）、天人師（Shasta devamanushyanam）、佛（Buddha）、世尊（Bhagavan）。那時世界廣闊莊嚴清凈，富饒安樂。 English version: If (a Bhikshu) recites scriptures, contemplates in meditation, and when someone comes to ask about the Dharma, explains it to them, including topics such as giving, keeping precepts, merit, and contentment with few desires. Although they can explain various aspects of the Dharma in this way, they still cannot roar like a lion, are not surrounded by the masses, and cannot subdue those who are lawless and evil. Such a Bhikshu cannot benefit themselves or others; it should be known that they are lazy and indolent. Although they can keep precepts and guard their pure conduct, it should be known that such a person is incapable of achieving anything. If there is a Bhikshu whose material needs are always abundant, who can also guard the precepts they have received, who can roar like a lion, and widely explain the wonderful Dharma, namely the Sutra (Sutra), Geya (Geya), Vyakarana (Vyakarana), Gatha (Gatha), Udana (Udana), Itivuttaka (Itivuttaka), Jataka (Jataka), Vaipulya (Vaipulya), and Adbhutadharma (Adbhuta Dharma). Using these nine categories of scriptures, they widely explain to others, for the benefit and happiness of all beings, and proclaim: 『In the Nirvana Sutra, it is stipulated that Bhikshus should not keep slaves, cattle, or other unlawful things. If there are Bhikshus who keep these impure things, they should be punished. The Tathagata previously said in other scriptures that there were Bhikshus who kept these unlawful things, and a certain king punished them according to the law, expelling them to return to lay life.』 If there is a Bhikshu who can roar like a lion in this way, those who have broken the precepts, upon hearing these words, will all become angry and harm this Dharma teacher. This Dharma teacher, even if they die because of this, can be called one who keeps the precepts, benefiting both themselves and others. For this reason, I allow the king, ministers, prime ministers, and all Upasakas to protect those who preach the Dharma. If anyone wants to protect the true Dharma, they should learn in this way. Kashyapa! Those who break the precepts and do not protect the Dharma are called bald laymen; those who do not keep the precepts receive such a name. Good man! In the past, countless Asankhya kalpas ago, in this city of Kushinagara, a Buddha appeared in the world, named Joyful Increase Tathagata (Tathagata), Arhat (Arhat), Samyaksambuddha (Samyaksambuddha), Vidyacharana-sampanna (Vidyacharana-sampanna), Sugata (Sugata), Lokavid (Lokavid), Anuttara (Anuttara), Purushadamyasarathi (Purushadamyasarathi), Shasta devamanushyanam (Shasta devamanushyanam), Buddha (Buddha), and Bhagavan (Bhagavan). At that time, the world was vast, adorned, pure, rich, and peaceful.
【English Translation】 If (a Bhikshu) recites scriptures, contemplates in meditation, and when someone comes to ask about the Dharma, explains it to them, including topics such as giving, keeping precepts, merit, and contentment with few desires. Although they can explain various aspects of the Dharma in this way, they still cannot roar like a lion, are not surrounded by the masses, and cannot subdue those who are lawless and evil. Such a Bhikshu cannot benefit themselves or others; it should be known that they are lazy and indolent. Although they can keep precepts and guard their pure conduct, it should be known that such a person is incapable of achieving anything. If there is a Bhikshu whose material needs are always abundant, who can also guard the precepts they have received, who can roar like a lion, and widely explain the wonderful Dharma, namely the Sutra (Sutra), Geya (Geya), Vyakarana (Vyakarana), Gatha (Gatha), Udana (Udana), Itivuttaka (Itivuttaka), Jataka (Jataka), Vaipulya (Vaipulya), and Adbhutadharma (Adbhuta Dharma). Using these nine categories of scriptures, they widely explain to others, for the benefit and happiness of all beings, and proclaim: 『In the Nirvana Sutra, it is stipulated that Bhikshus should not keep slaves, cattle, or other unlawful things. If there are Bhikshus who keep these impure things, they should be punished. The Tathagata previously said in other scriptures that there were Bhikshus who kept these unlawful things, and a certain king punished them according to the law, expelling them to return to lay life.』 If there is a Bhikshu who can roar like a lion in this way, those who have broken the precepts, upon hearing these words, will all become angry and harm this Dharma teacher. This Dharma teacher, even if they die because of this, can be called one who keeps the precepts, benefiting both themselves and others. For this reason, I allow the king, ministers, prime ministers, and all Upasakas to protect those who preach the Dharma. If anyone wants to protect the true Dharma, they should learn in this way. Kashyapa! Those who break the precepts and do not protect the Dharma are called bald laymen; those who do not keep the precepts receive such a name. Good man! In the past, countless Asankhya kalpas ago, in this city of Kushinagara, a Buddha appeared in the world, named Joyful Increase Tathagata (Tathagata), Arhat (Arhat), Samyaksambuddha (Samyaksambuddha), Vidyacharana-sampanna (Vidyacharana-sampanna), Sugata (Sugata), Lokavid (Lokavid), Anuttara (Anuttara), Purushadamyasarathi (Purushadamyasarathi), Shasta devamanushyanam (Shasta devamanushyanam), Buddha (Buddha), and Bhagavan (Bhagavan). At that time, the world was vast, adorned, pure, rich, and peaceful.
隱，人民熾盛，無有飢渴，如安樂國諸菩薩等。彼佛世尊住世無量，化眾生已，然後乃于娑羅雙樹入般涅槃。佛涅槃后，正法住世無量億歲，餘四十年佛法未滅。爾時有一持戒比丘，名曰覺德，多有徒眾、眷屬圍繞，能師子吼，頒宣廣說九部經典，制諸比丘不得畜養奴婢、牛羊、非法之物。爾時多有破戒比丘，聞作是說，皆生噁心，執持刀杖，逼是法師。是時國王，名曰有德，聞是事已，為護法故，即便往至說法者所，與是破戒諸惡比丘極共戰鬥，令說法者得免危害。王于爾時，身被刀劍、箭槊之瘡，體無完處如芥子許。爾時覺德尋贊王言：『善哉，善哉！王今真是護正法者，當來之世，此身當爲無量法器。』王於是時，得聞法已，心大歡喜，尋即命終，生阿閦佛國，而為彼佛作第一弟子。其王將從人民眷屬，有戰鬥者、有隨喜者，一切不退菩提之心，命終悉生阿閦佛國。覺德比丘卻後壽終，亦得往生阿閦佛國，而為彼佛作聲聞眾中第二弟子。若有正法欲滅盡時，應當如是受持擁護。迦葉！爾時王者，則我身是；說法比丘，迦葉佛是。迦葉！護正法者，得如是等無量果報。以是因緣，我於今日得種種相，以自莊嚴，成就法身、不可壞身。」
迦葉菩薩復白佛言：「世尊！如來常身，猶如畫石。」
佛告迦
【現代漢語翻譯】 現代漢語譯本：那時，人民生活富足，沒有飢餓和乾渴，如同安樂世界（極樂世界）的菩薩們一樣。那位佛世尊住世的時間非常長久，教化眾生之後，才在娑羅雙樹（沙羅樹）下入般涅槃（佛的最終寂滅）。佛涅槃后，正法住世的時間長達無量億年，在最後的四十年，佛法才逐漸衰微。當時有一位持戒的比丘，名叫覺德（覺悟的德行），他有很多弟子和眷屬圍繞，能夠像獅子吼一樣宣講佛法，廣泛地講解九部經典，並規定比丘們不得蓄養奴婢、牛羊等非法之物。當時有很多破戒的比丘，聽到這些說法后，都心生惡意，拿著刀杖，逼迫這位法師。當時有一位國王，名叫有德（擁有德行），聽到這件事後，爲了護持佛法，就立刻前往說法者那裡，與那些破戒的惡比丘展開激烈的戰鬥，使說法者免受傷害。國王當時身上被刀劍、箭矢刺傷，全身沒有一處完好，如同芥菜籽般大小的傷口。當時覺德立刻讚歎國王說：『太好了，太好了！大王您真是護持正法的人，將來您會成為無量佛法的容器。』國王當時聽聞佛法后，心中非常歡喜，隨即就去世了，往生到阿閦佛（不動佛）的佛國，成為那位佛的第一弟子。國王的隨從人民和眷屬，有參與戰鬥的，也有隨喜讚歎的，他們都永不退轉菩提之心，去世后都往生到阿閦佛的佛國。覺德比丘後來壽終，也往生到阿閦佛的佛國，成為那位佛的聲聞眾中的第二弟子。如果正法將要滅盡的時候，應當像這樣受持和擁護。迦葉（佛陀的弟子）！當時的國王，就是我的前身；說法比丘，就是迦葉佛（過去佛）。迦葉！護持正法的人，會得到這樣無量的果報。因為這個因緣，我今天才能得到種種殊勝的相貌，以此來莊嚴自身，成就法身（佛的真身）、不可壞的身。」 迦葉菩薩又對佛說：「世尊！如來的常身，就像畫在石頭上一樣。」 佛告訴迦葉菩薩說：
【English Translation】 English version: At that time, the people were prosperous, without hunger or thirst, like the Bodhisattvas in the Land of Bliss (Sukhavati). That World Honored One Buddha lived for an immeasurable time, and after having converted sentient beings, then entered Parinirvana (the final extinction of a Buddha) under the twin Sala trees. After the Buddha's Parinirvana, the True Dharma remained in the world for countless eons, and in the last forty years, the Dharma gradually declined. At that time, there was a Bhikkhu (Buddhist monk) who upheld the precepts, named Juede (Awareness of Virtue), who had many disciples and followers surrounding him. He was able to proclaim the Dharma like a lion's roar, extensively explaining the nine divisions of scriptures, and he forbade the Bhikkhus from keeping slaves, cattle, and other unlawful possessions. At that time, many Bhikkhus who had broken the precepts, upon hearing these teachings, all developed evil intentions, and holding swords and staffs, they persecuted this Dharma teacher. At that time, there was a king, named Youde (Possessing Virtue), who, upon hearing of this matter, in order to protect the Dharma, immediately went to the place where the Dharma teacher was, and engaged in fierce battle with those evil Bhikkhus who had broken the precepts, so that the Dharma teacher was spared from harm. At that time, the king's body was wounded by swords, spears, and arrows, and there was no place on his body that was not injured, as small as a mustard seed. At that time, Juede immediately praised the king, saying: 'Excellent, excellent! Your Majesty is truly a protector of the True Dharma, and in the future, this body will become a vessel for immeasurable Dharma.' At that time, the king, having heard the Dharma, was greatly delighted in his heart, and immediately passed away, and was reborn in the Buddha-land of Akshobhya (Immovable Buddha), and became the first disciple of that Buddha. The king's followers, people, and family members, some who had participated in the battle, and some who had rejoiced in it, all never retreated from the Bodhi mind, and after passing away, they were all reborn in the Buddha-land of Akshobhya. Bhikkhu Juede, after his life ended, was also reborn in the Buddha-land of Akshobhya, and became the second disciple among the Sravakas (hearers) of that Buddha. If the True Dharma is about to be extinguished, one should uphold and protect it in this way. Kashyapa (a disciple of the Buddha)! The king at that time was my former self; the Bhikkhu who taught the Dharma was Kashyapa Buddha (a past Buddha). Kashyapa! Those who protect the True Dharma will receive such immeasurable rewards. Because of this cause, I am able today to obtain all kinds of excellent marks, and with these, I adorn myself, and achieve the Dharmakaya (the true body of the Buddha), the indestructible body.' Bodhisattva Kashyapa then said to the Buddha: 'World Honored One! The constant body of the Tathagata (Buddha), is like a painting on a stone.' The Buddha told Kashyapa:
葉菩薩：「善男子！以是因緣故，比丘、比丘尼、優婆塞、優婆夷，應當勤加護持正法，護法果報廣大無量。善男子！是故護法優婆塞等，應執刀杖，擁護如是持法比丘。若有受持五戒之者，不得名為大乘人也；不受五戒為護正法，乃名大乘。護正法者，應當執持刀劍、器仗，侍說法者。」
迦葉白佛言：「世尊！若諸比丘，與如是等諸優婆塞持刀杖者共為伴侶，為有師耶？為無師乎？為是持戒？為是破戒？」
佛告迦葉：「莫謂是等為破戒人。善男子！我涅槃后，濁惡之世國土荒亂，互相抄掠，人民飢餓。爾時多有為飢餓故發心出家，如是之人名為禿人。是禿人輩，見有持戒、威儀具足、清凈比丘護持正法，驅逐令出，若殺若害。」
迦葉菩薩復白佛言：「世尊！是持戒人護正法者，云何當得遊行村落、城邑教化？」
「善男子！是故我今聽持戒人，依諸白衣持刀杖者，以為伴侶。若諸國王、大臣長者、優婆塞等，為護法故，雖持刀杖，我說是等名為持戒。雖持刀杖，不應斷命。若能如是，即得名為第一持戒。
「迦葉！言護法者，謂具正見，能廣宣說大乘經典，終不捉持王者寶蓋、油瓶穀米、種種果蓏，不為利養親近國王、大臣長者，于諸檀越，心無諂曲，具足威儀，摧伏破戒諸
【現代漢語翻譯】 現代漢語譯本 葉菩薩說：『善男子！因為這個緣故，比丘（男性出家人）、比丘尼（女性出家人）、優婆塞（在家男居士）、優婆夷（在家女居士），應當勤奮地護持正法，護持正法的果報廣大無量。善男子！因此，護法的優婆塞等人，應當拿著刀杖，擁護像這樣持守正法的比丘。如果有人受持五戒，不能稱為大乘人；不受五戒而爲了護持正法，才稱為大乘。護持正法的人，應當拿著刀劍、器械，侍奉說法的人。』 迦葉（佛陀的十大弟子之一）問佛說：『世尊！如果那些比丘，與像這樣拿著刀杖的優婆塞結為伴侶，他們是有師父的嗎？還是沒有師父的呢？是持戒的嗎？還是破戒的呢？』 佛告訴迦葉說：『不要認為這些人是破戒的人。善男子！我涅槃之後，在污濁邪惡的世道，國土荒亂，互相搶掠，人民飢餓。那時會有很多人因為飢餓而發心出家，這樣的人稱為禿人。這些禿人，看到有持戒、威儀具足、清凈的比丘護持正法，就會驅逐他們，甚至殺害他們。』 迦葉菩薩又問佛說：『世尊！這些持戒護持正法的人，要怎樣才能在村落、城邑教化眾生呢？』 『善男子！因此，我現在允許持戒的人，依靠那些拿著刀杖的白衣（在家居士），作為伴侶。如果那些國王、大臣、長者、優婆塞等人，爲了護持正法，即使拿著刀杖，我也說這些人是持戒的。雖然拿著刀杖，但不應該殺害生命。如果能夠這樣做，就可以稱為第一持戒。 『迦葉！所謂護法的人，是指具有正見，能夠廣泛宣說大乘經典，始終不拿取國王的寶蓋、油瓶、穀米、各種瓜果，不爲了利益供養而親近國王、大臣、長者，對於施主，心中沒有諂媚虛偽，具足威儀，能夠摧伏破戒的僧人。
【English Translation】 English version Bodhisattva Ye said: 'Good man! Because of this reason, Bhikshus (male monks), Bhikshunis (female monks), Upasakas (male lay practitioners), and Upasikas (female lay practitioners) should diligently uphold the Dharma. The merit of protecting the Dharma is vast and immeasurable. Good man! Therefore, Upasakas and others who protect the Dharma should hold swords and staffs to protect Bhikshus who uphold the Dharma in this way. If someone observes the Five Precepts, they cannot be called a Mahayana practitioner; not observing the Five Precepts but protecting the Dharma is called Mahayana. Those who protect the Dharma should hold swords and weapons to serve those who preach the Dharma.' Kasyapa (one of the Buddha's ten major disciples) asked the Buddha: 'World Honored One! If those Bhikshus associate with Upasakas who carry swords and staffs, do they have a teacher? Or do they not have a teacher? Are they observing the precepts? Or are they breaking the precepts?' The Buddha told Kasyapa: 'Do not consider these people to be breakers of the precepts. Good man! After my Nirvana, in the turbid and evil world, the country will be in chaos, with mutual plundering and people starving. At that time, many will become monks because of hunger, and such people are called bald people. These bald people, seeing Bhikshus who uphold the precepts, are dignified, and pure, and who protect the Dharma, will drive them away, or even kill them.' Bodhisattva Kasyapa again asked the Buddha: 'World Honored One! How can these precept-observing Dharma protectors teach in villages and cities?' 'Good man! Therefore, I now allow those who observe the precepts to rely on lay people who carry swords and staffs as companions. If kings, ministers, elders, Upasakas, and others, for the sake of protecting the Dharma, even if they carry swords and staffs, I say that these people are observing the precepts. Although they carry swords and staffs, they should not take lives. If they can do this, they can be called the foremost precept observers.' 'Kasyapa! Those who protect the Dharma are those who have right views, can widely proclaim the Mahayana scriptures, never take the king's canopy, oil bottles, grains, various fruits, do not approach kings, ministers, and elders for the sake of profit and offerings, have no flattery or deceit in their hearts towards donors, are full of dignity, and can subdue monks who break the precepts.'
惡人等，是名持戒護法之師，能為眾生真善知識，其心弘廣譬如大海。迦葉！若有比丘，以利養故為他說法，是人所有徒眾眷屬，亦效是師貪求利養，是人如是，便自壞眾。迦葉！眾有三種：一者犯戒雜僧，二者愚癡僧，三者清凈僧。破戒雜僧則易可壞。持戒凈僧，利養因緣所不能壞。云何破戒雜僧？若有比丘，雖持禁戒，為利養故，與破戒者坐起行來，共相親附，同其事業，是名破戒，亦名雜僧。云何愚癡僧？若有比丘在阿蘭若處，諸根不利，闇鈍𧄼瞢，少欲乞食，于說戒日及自恣時，教諸弟子清凈懺悔，見非弟子多犯禁戒，不能教令清凈懺悔，而便與共說戒自恣，是名愚癡僧。云何名清凈僧？有比丘僧，不為百千億數諸魔之所沮壞，是菩薩眾本性清凈，能調如上二部之眾，悉令安住清凈眾中，是名護法無上大師。善持律者，為欲調伏利眾生故，知諸戒相若輕若重，非是律者則不證知，若是律者則便證知。云何調伏眾生故？若諸菩薩，為化眾生，常入聚落，不擇時節。或至寡婦、淫女舍宅，與同住止，經歷多年。若是聲聞所不應為，是名調伏利益眾生。云何知重？若見如來因事制戒，汝從今日慎莫更犯。如四重禁，出家之人所不應作，而便故作，非是沙門、非釋種子，是名為重。云何為輕？若犯輕事，如是三諫若能
【現代漢語翻譯】 現代漢語譯本：惡人等，被稱為持戒護法的導師，能成為眾生真正的善知識，他們的心胸像大海一樣寬廣。迦葉（佛陀的弟子名）！如果有比丘（佛教出家男眾），因為貪圖供養而為他人說法，這個人所有的徒眾眷屬，也會效仿他的老師貪求供養，這樣的人，就會自己毀壞僧團。迦葉！僧團有三種：一是犯戒的雜僧，二是愚癡的僧，三是清凈的僧。破戒的雜僧很容易被毀壞。持戒清凈的僧，不會因為貪圖供養而被毀壞。什麼是破戒的雜僧？如果有比丘，雖然持守戒律，但爲了貪圖供養，與破戒的人一起坐臥行走，互相親近，做相同的事情，這叫做破戒，也叫做雜僧。什麼是愚癡的僧？如果有比丘在阿蘭若（寂靜處）修行，諸根（眼、耳、鼻、舌、身、意）不敏銳，愚鈍昏聵，少欲知足，乞食為生，在說戒日和自恣日（僧團懺悔的日子），教導弟子清凈懺悔，看到不是自己弟子的僧人犯了很多戒律，不能教導他們清凈懺悔，卻和他們一起說戒自恣，這叫做愚癡的僧。什麼叫做清凈的僧？有比丘僧團，不會被百千億數的魔所破壞，他們是菩薩（覺悟的有情）的團體，本性清凈，能夠調伏以上兩種僧團，使他們都安住在清凈的僧團中，這叫做護法無上的大師。善於持守戒律的人，爲了調伏和利益眾生，知道各種戒律的輕重，不是持律的人就不能知道，如果是持律的人就能知道。如何調伏眾生？如果菩薩爲了教化眾生，經常進入村落，不選擇時間，甚至到寡婦的住所，與她們同住多年。這是聲聞（佛陀的弟子）所不應該做的，這叫做調伏利益眾生。如何知道戒律的輕重？如果看到如來（佛陀）因為某事制定戒律，說：『你從今天起不要再犯。』像四重禁（殺、盜、淫、妄），出家的人不應該做，卻故意去做，就不是沙門（出家修行人），不是釋迦牟尼的後代，這叫做重罪。什麼是輕罪？如果犯了輕微的罪過，經過三次勸誡如果能 現代漢語譯本：改正，就不是重罪。
【English Translation】 English version: Evil people, etc., are called teachers who uphold the precepts and protect the Dharma, and can be true good advisors for sentient beings, their minds as vast as the ocean. Kashyapa (a disciple of the Buddha)! If there is a Bhikshu (Buddhist monk) who, for the sake of gain, preaches the Dharma to others, all his followers and dependents will also imitate their teacher in seeking gain. Such a person will destroy his own Sangha (Buddhist monastic community). Kashyapa! There are three kinds of Sangha: the first is the mixed Sangha of those who break the precepts, the second is the foolish Sangha, and the third is the pure Sangha. The mixed Sangha of those who break the precepts is easily destroyed. The pure Sangha that upholds the precepts cannot be destroyed by the cause of gain. What is the mixed Sangha of those who break the precepts? If there is a Bhikshu who, although upholding the precepts, for the sake of gain, sits, stands, walks, and comes together with those who break the precepts, associating closely with them and doing the same things, this is called breaking the precepts, and is also called a mixed Sangha. What is the foolish Sangha? If there is a Bhikshu who practices in an Aranya (secluded place), whose senses (eyes, ears, nose, tongue, body, and mind) are not sharp, who is dull and confused, who has few desires and begs for food, who, on the day of reciting the precepts and on the day of self-surrender (days of repentance for the Sangha), teaches his disciples to repent purely, and who, seeing that monks who are not his disciples have broken many precepts, cannot teach them to repent purely, but recites the precepts and self-surrenders with them, this is called a foolish Sangha. What is called a pure Sangha? There is a Sangha of Bhikshus that cannot be destroyed by hundreds of thousands of millions of demons. They are a group of Bodhisattvas (enlightened beings), whose nature is pure, who can subdue the above two kinds of Sangha, and cause them all to abide in the pure Sangha. This is called the supreme master who protects the Dharma. Those who are good at upholding the precepts, in order to subdue and benefit sentient beings, know the lightness and heaviness of all precepts. Those who are not upholders of the precepts cannot know, but those who are upholders of the precepts can know. How to subdue sentient beings? If Bodhisattvas, in order to teach sentient beings, often enter villages, not choosing the time, even going to the homes of widows, and living with them for many years. This is something that Sravakas (disciples of the Buddha) should not do. This is called subduing and benefiting sentient beings. How to know the heaviness of the precepts? If you see the Tathagata (Buddha) establishing a precept because of something, saying, 'From today on, you must not commit this again.' Like the four major prohibitions (killing, stealing, sexual misconduct, and lying), which those who have left home should not do, but deliberately do, they are not Sramanas (monks), not descendants of Shakyamuni, this is called a heavy offense. What is a light offense? If a minor offense is committed, and after three admonitions, if one can English version: correct it, it is not a heavy offense.
舍者，是名為輕。非律不證者，若有贊說不清凈物應受用者，不共同止。是律應證者，善學戒律，不近破戒，見有所行隨順戒律，心生歡喜，如是能知，佛法所作，善能解說，是名律師。善解一字，善持契經，亦復如是。如是，善男子！佛法無量不可思議，如來亦爾不可思議。」
迦葉菩薩白佛言：「世尊！如是，如是，誠如聖教。佛法無量不可思議，如來亦爾不可思議，故知如來常住不壞、無有變異。我今善學，亦當為人廣宣是義。」
爾時佛贊迦葉菩薩：「善哉，善哉！如來身者，即是金剛、不可壞身，菩薩應當如是善學，正見正知。若能如是了了知見，即是見佛金剛之身、不可壞身，如於鏡中見諸色像。」
◎大般涅槃經名字功德品第三
爾時如來複告迦葉：「善男子！汝今應當善持是經文字、章句、所有功德。若有善男子、善女人，聞是經名，生四趣者，無有是處。何以故？如是經典，乃是無量無邊諸佛之所修習，所得功德我今當說。」
迦葉菩薩白佛言：「世尊！當何名此經？菩薩摩訶薩云何奉持？」
佛告迦葉：「是經名為『大般涅槃』，上語亦善，中語亦善，下語亦善。義味深邃，其文亦善，純備具足清凈梵行，金剛寶藏滿足無缺。汝今善聽，我今當說。善男子
【現代漢語翻譯】 現代漢語譯本 『舍』，這被稱為『輕』（指不執著）。對於那些不符合戒律的人，如果有人贊同並說不潔凈的東西可以接受享用，就不要與他們共處。對於那些符合戒律的人，要好好學習戒律，不接近破戒的人，看到有人行為符合戒律，內心就生起歡喜。像這樣能夠了解佛法所作所為，善於解釋佛法的人，就稱為律師。善於理解一個字，善於持守契經的人，也是如此。像這樣，善男子！佛法是無量不可思議的，如來也是不可思議的。 迦葉菩薩對佛說：『世尊！是的，是的，確實如您所教導的。佛法是無量不可思議的，如來也是不可思議的，因此可知如來是常住不壞、沒有變異的。我現在好好學習，也應當為他人廣泛宣揚這個道理。』 這時，佛讚歎迦葉菩薩說：『善哉，善哉！如來的身體，就是金剛、不可壞的身體，菩薩應當像這樣好好學習，具有正見正知。如果能夠像這樣清楚地瞭解和見到，就是見到了佛的金剛之身、不可壞之身，就像在鏡子中看到各種影像一樣。』 ◎《大般涅槃經》名字功德品第三 這時，如來又告訴迦葉：『善男子！你現在應當好好持守這部經的文字、章句以及所有功德。如果有善男子、善女人，聽到這部經的名字，還會墮入四惡道，這是不可能的。為什麼呢？因為這部經典，是無量無邊的諸佛所修習的，所獲得的功德我現在應當說。』 迦葉菩薩對佛說：『世尊！這部經應當叫什麼名字？菩薩摩訶薩應當如何奉持？』 佛告訴迦葉：『這部經名為《大般涅槃》（Mahāparinirvāṇa Sūtra），開頭的話也好，中間的話也好，結尾的話也好。義理深邃，文辭也很好，純粹具備清凈的梵行，是金剛寶藏，圓滿無缺。你現在好好聽，我將要說。善男子！』
【English Translation】 English version 'Letting go', this is called 'lightness' (referring to non-attachment). For those who do not conform to the precepts, if someone approves and says that unclean things can be accepted and enjoyed, do not associate with them. For those who conform to the precepts, one should study the precepts well, not associate with those who break the precepts, and when seeing someone whose behavior conforms to the precepts, one should feel joy in their heart. One who can understand the actions of the Dharma in this way and is good at explaining the Dharma is called a Vinaya master. One who is good at understanding a single word and good at upholding the sutras is also like this. Like this, good man! The Dharma is immeasurable and inconceivable, and the Tathagata is also inconceivable. Kāśyapa Bodhisattva said to the Buddha, 'World Honored One! Yes, yes, it is indeed as you have taught. The Dharma is immeasurable and inconceivable, and the Tathagata is also inconceivable, therefore it is known that the Tathagata is permanent, indestructible, and without change. I will now study well and also widely proclaim this principle to others.' At this time, the Buddha praised Kāśyapa Bodhisattva, saying, 'Excellent, excellent! The body of the Tathagata is the Vajra (diamond), an indestructible body. Bodhisattvas should study well in this way, having right view and right knowledge. If one can clearly understand and see in this way, it is seeing the Vajra body of the Buddha, the indestructible body, just like seeing various images in a mirror.' ◎Chapter Three, 'The Merits of the Name' of the Mahāparinirvāṇa Sūtra At this time, the Tathagata again told Kāśyapa, 'Good man! You should now uphold well the words, phrases, and all the merits of this sutra. If there are good men or good women who, upon hearing the name of this sutra, still fall into the four evil realms, this is impossible. Why? Because this sutra is cultivated by immeasurable and boundless Buddhas, and I shall now speak of the merits obtained.' Kāśyapa Bodhisattva said to the Buddha, 'World Honored One! What should this sutra be called? How should Bodhisattva Mahāsattvas uphold it?' The Buddha told Kāśyapa, 'This sutra is called the Mahāparinirvāṇa (Great Nirvana) Sūtra. The beginning words are good, the middle words are good, and the ending words are good. The meaning is profound, the writing is also good, it is purely complete with pure Brahmacarya (holy life), it is a Vajra treasure, complete and without deficiency. Now listen well, I will speak. Good man!'
，所言大者，名之為常，如八大河悉歸大海。此經如是，降伏一切諸結、煩惱及諸魔性，然後要于大般涅槃，放捨身命，是故名曰大般涅槃。善男子！又如醫師有一秘方，悉攝一切所有醫方。善男子！如來亦爾，所說種種妙法秘密深奧藏門，悉皆入于大般涅槃，是故名為大般涅槃。善男子！譬如農夫，春月下種，常有悕望，既收果實，眾望都息。善男子！一切眾生亦復如是，修學余經，常悕滋味，若得聞是大般涅槃，悕望諸經所有滋味悉皆永斷。是大涅槃，能令眾生度諸有流。善男子！如諸跡中，像跡為最；此經如是，于諸經三昧最為第一。善男子！譬如耕田，秋耕為勝；此經如是，諸經中勝。善男子！如諸藥中，醍醐第一；善治眾生熱惱亂心，是大涅槃為最第一。善男子！譬如甜酥，八味具足；大般涅槃亦復如是，八味具足。云何為八？一者常，二者恒，三者安，四者清涼，五者不老，六者不死，七者無垢，八者快樂，是為八味具足。具是八味，是故名為大般涅槃。若諸菩薩摩訶薩等安住是中，復能處處示現涅槃，是故名為大般涅槃。迦葉！善男子、善女人，若欲於此大般涅槃而涅槃者，當如是學如來常住，法僧亦然。」
迦葉菩薩復白佛言：「甚奇，世尊！如來功德不可思議，法僧亦爾不可思議，是大涅槃
【現代漢語翻譯】 現代漢語譯本：所說的大法，名為常住，就像所有八大河流都歸入大海一樣。這部經也是如此，它能降伏一切的結縛、煩惱以及各種魔性，最終導向大般涅槃，放下身命。因此，它被稱為大般涅槃。善男子！又如醫生擁有一秘方，能涵蓋所有醫方。善男子！如來也是如此，所說的種種微妙法門，秘密而深奧的藏門，都歸入大般涅槃。因此，它被稱為大般涅槃。善男子！譬如農夫在春天播種，心中常懷希望，一旦收穫果實，所有的期望都止息了。善男子！一切眾生也是如此，修學其他經典，常懷滋味之想，如果能聽聞這部大般涅槃，對其他經典的所有滋味之想都會永遠斷絕。這部大涅槃，能令眾生度脫諸有之流。善男子！就像所有足跡中，像的足跡最為殊勝；這部經也是如此，在所有經典三昧中最為第一。善男子！譬如耕田，秋耕最為殊勝；這部經也是如此，在所有經典中最為殊勝。善男子！就像所有藥物中，醍醐（酥酪上凝結的油）最為第一；它能很好地治療眾生的熱惱亂心，而這部大涅槃最為第一。善男子！譬如甜酥，具足八種滋味；大般涅槃也是如此，具足八種滋味。哪八種呢？一是常，二是恒，三是安，四是清涼，五是不老，六是不死，七是無垢，八是快樂，這就是八種具足的滋味。具備這八種滋味，所以稱為大般涅槃。如果諸菩薩摩訶薩等安住於此，又能處處示現涅槃，所以稱為大般涅槃。迦葉！善男子、善女人，如果想要在這大般涅槃中涅槃，應當如此學習如來常住，法和僧也是如此。」 迦葉菩薩又對佛說：『世尊！真是太奇妙了！如來的功德不可思議，法和僧的功德也是不可思議的，這部大涅槃』
【English Translation】 English version: What is spoken of as great is called 'eternal,' just as all the eight great rivers flow into the ocean. This sutra is like that; it subdues all fetters, afflictions, and demonic natures, and then leads to the Great Parinirvana, relinquishing body and life. Therefore, it is called the Great Parinirvana. Good man! It is also like a physician who has a secret formula that encompasses all medical prescriptions. Good man! The Tathagata is also like that; the various wonderful Dharma teachings, the secret and profound hidden gates, all enter into the Great Parinirvana. Therefore, it is called the Great Parinirvana. Good man! It is like a farmer who sows seeds in the spring, always with hope, and once the fruits are harvested, all hopes cease. Good man! All sentient beings are also like this; when studying other sutras, they always have a desire for flavor. If they hear this Great Parinirvana, all desires for the flavors of other sutras will be forever cut off. This Great Parinirvana can lead sentient beings to cross the stream of existence. Good man! Just as among all footprints, the elephant's footprint is the most supreme; this sutra is like that, being the foremost among all sutra samadhis. Good man! It is like plowing the field, autumn plowing is the most superior; this sutra is like that, being the most superior among all sutras. Good man! Just as among all medicines, ghee (clarified butter) is the most supreme; it can well cure the hot and disturbed minds of sentient beings, and this Great Parinirvana is the most supreme. Good man! It is like sweet ghee, which is complete with eight flavors; the Great Parinirvana is also like that, complete with eight flavors. What are the eight? First, eternal; second, constant; third, peaceful; fourth, cool; fifth, not aging; sixth, not dying; seventh, without defilement; eighth, happiness. These are the eight complete flavors. Because it possesses these eight flavors, it is called the Great Parinirvana. If the Bodhisattva Mahasattvas abide in this, they can also manifest Nirvana everywhere; therefore, it is called the Great Parinirvana. Kashyapa! Good men and good women, if you wish to attain Nirvana in this Great Parinirvana, you should learn the Tathagata's eternal abiding, and the Dharma and Sangha are also like that.' Bodhisattva Kashyapa then said to the Buddha, 'How marvelous, World Honored One! The merits of the Tathagata are inconceivable, and the merits of the Dharma and Sangha are also inconceivable. This Great Parinirvana...'
亦不可思議。若有修學是經典者，得正法門，能為良醫。若未學者，當知是人，盲無慧眼，無明所覆。」◎
大般涅槃經卷第三 大正藏第 12 冊 No. 0374 大般涅槃經
大般涅槃經卷第四
北涼天竺三藏曇無讖譯
◎如來性品第四之一
佛復告迦葉：「善男子！菩薩摩訶薩分別開示大般涅槃，有四相義。何等為四？一者自正，二者正他，三者能隨問答，四者善解因緣義。云何自正？若佛如來，見諸因緣而有所說，譬如比丘見大火聚，便作是言：『我寧抱是熾燃火聚，終不敢於如來所說十二部經及秘密藏，謗言云是波旬所說，若言如來、法、僧無常；如是說者，為自侵欺，亦欺於人。寧以利刀，自斷其舌，終不說言，如來、法、僧，是無常也。若聞他說，亦不信受，於此說者，應生憐愍，如來、法、僧不可思議。』應如是持，自觀己身猶如火聚，是名自正。
「云何正他？」佛說法時，有一女人，乳養嬰兒，來詣佛所，稽首佛足，有所顧念，心自思惟，便坐一面。爾時世尊知而故問：「汝以愛念多唅兒酥，不知籌量消與不消？」爾時女人即白佛言：「甚奇，世尊！善能知我心中所念，唯愿如來教我多少。世尊！我於今朝多與兒蘇，恐不能消，將無夭壽？唯愿如
【現代漢語翻譯】 現代漢語譯本 也是不可思議的。如果有人修學這部經典，就能得到正法之門，成為良醫。如果還沒有學習的人，應當知道這個人，就像盲人沒有智慧的眼睛，被無明所覆蓋。」
《大般涅槃經》卷第三 大正藏第 12 冊 No. 0374 《大般涅槃經》
《大般涅槃經》卷第四
北涼天竺三藏曇無讖譯
◎如來性品第四之一
佛陀又告訴迦葉（Kasyapa，佛陀的十大弟子之一）說：『善男子！菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）分別開示大般涅槃（Mahaparinirvana，大乘佛教的最高境界），有四種相義。哪四種呢？第一是自我端正，第二是端正他人，第三是能夠隨問而答，第四是善於理解因緣的意義。什麼是自我端正呢？如果佛陀如來（Tathagata，佛陀的稱號）看到各種因緣而有所說法，譬如比丘（bhiksu，佛教出家男眾）看到一大堆火，就會這樣說：『我寧願擁抱這熾熱的火堆，也終究不敢誹謗如來所說的十二部經（佛教經典分類）和秘密藏，說它們是波旬（Mara，魔王）所說的，或者說如來、法（Dharma，佛法）、僧（Sangha，僧團）是無常的；這樣說的人，是自己欺騙自己，也欺騙他人。寧願用利刀割斷自己的舌頭，也終究不說如來、法、僧是無常的。如果聽到別人這樣說，也不相信接受，對於這樣說的人，應該生起憐憫之心，如來、法、僧是不可思議的。』應當這樣堅持，自己觀察自己的身體就像火堆一樣，這叫做自我端正。
『什麼是端正他人呢？』佛陀說法的時候，有一個女人，正在哺乳嬰兒，來到佛陀這裡，向佛陀的腳稽首（頭觸地禮），有所顧慮，心中自己思量，就坐在一旁。這時世尊（Bhagavan，佛陀的稱號）知道她的心思，故意問道：『你因為愛念，給孩子餵了很多奶酪，不知道有沒有考慮過能不能消化？』這時女人就對佛陀說：『真是太神奇了，世尊！您真能知道我心中所想，只希望如來教我喂多少。世尊！我今天早上給孩子餵了很多奶酪，恐怕他不能消化，會不會夭折？只希望如來您能告訴我。』
【English Translation】 English version It is also inconceivable. If there are those who study this scripture, they will attain the gate of the true Dharma and become good physicians. If there are those who have not studied it, know that these people are like the blind without the eyes of wisdom, covered by ignorance.』
The Mahaparinirvana Sutra, Volume Three Taisho Tripitaka Volume 12, No. 0374, The Mahaparinirvana Sutra
The Mahaparinirvana Sutra, Volume Four
Translated by Tripitaka Master Dharmaraksa of Northern Liang, India
◎Chapter Four, On the Buddha-Nature, Part One
The Buddha then said to Kasyapa (one of the ten great disciples of the Buddha): 『Good man! The Bodhisattva-Mahasattva (great Bodhisattva) explains and reveals the Mahaparinirvana (the great passing into Nirvana), which has four aspects. What are the four? First, self-rectification; second, rectifying others; third, being able to answer questions as they are asked; and fourth, being skilled in understanding the meaning of causes and conditions. What is self-rectification? If the Buddha Tathagata (the title of the Buddha) sees various causes and conditions and speaks accordingly, for example, if a bhiksu (Buddhist monk) sees a large pile of fire, he would say: 『I would rather embrace this blazing fire than ever slander the twelve divisions of scriptures (a classification of Buddhist scriptures) and the secret teachings spoken by the Tathagata, saying that they were spoken by Mara (the demon king), or say that the Tathagata, the Dharma (Buddhist teachings), and the Sangha (Buddhist monastic community) are impermanent; one who speaks like this deceives himself and also deceives others. I would rather cut off my own tongue with a sharp knife than ever say that the Tathagata, the Dharma, and the Sangha are impermanent. If I hear others say this, I will not believe or accept it. For those who say this, one should have compassion, for the Tathagata, the Dharma, and the Sangha are inconceivable.』 One should uphold this, observing one's own body as if it were a pile of fire, this is called self-rectification.
『What is rectifying others?』 When the Buddha was teaching, there was a woman who was breastfeeding her baby. She came to the Buddha, bowed at his feet, and with some concerns in her mind, she sat to one side. At that time, the Bhagavan (the title of the Buddha), knowing her thoughts, deliberately asked: 『Because of your love, you have given your child a lot of milk curd, but have you considered whether it can be digested?』 Then the woman said to the Buddha: 『It is truly amazing, Bhagavan! You truly know what I am thinking in my heart. I only wish that the Tathagata would teach me how much to feed. Bhagavan! This morning I gave my child a lot of milk curd, and I am afraid that he cannot digest it, and that he might die young. I only wish that the Tathagata would tell me.』
來為我解說。」佛言：「汝兒所食，尋即消化，增益壽命。」女人聞已，心大踴躍，復作是言：「如來實說，故我歡喜。」
「世尊如是，為欲調伏諸眾生故，善能分別，說消、不消。亦說諸法無我、無常。若佛世尊先說常者，受化之徒，當言此法與外道同，即便捨去。」
復告女人：「若兒長大，能自行來，凡所食啖，能消難消，本所與蘇，則不供足。我之所有聲聞弟子，亦復如是，如汝嬰兒，不能消是常住之法，是故我先說苦、無常。若我聲聞諸弟子等，功德已備，堪任修習大乘經典，我於是經，為說六味。云何六味？說苦醋味、無常鹹味、無我苦味、樂如甜味、我如辛味、常如淡味。彼世間中有三種味，所謂無常、無我、無樂。煩惱為薪，智慧為火，以是因緣成涅槃飯，謂常、樂、我，令諸弟子悉皆甘嗜。」
復告女人：「汝若有緣欲至他處，應驅惡子，令出其舍，悉以寶藏付示善子。」女人白佛：「實如聖教，珍寶之藏應示善子，不示惡子。」
「姊！我亦如是，般涅槃時，如來微密無上法藏，不與聲聞諸弟子等，如汝寶藏不示惡子；要當付囑諸菩薩等，如汝寶藏委付善子。何以故？聲聞弟子生變異想，謂佛如來真實滅度，然我真實不滅度也。如汝遠行未還之頃，汝之惡子便言汝死
【現代漢語翻譯】 現代漢語譯本：請您為我解釋。'佛陀說：'你的孩子所吃的食物，很快就會消化，並且增長壽命。'女人聽了之後，心中非常高興，又說道：'如來所說真實不虛，所以我感到歡喜。' 世尊也是這樣，爲了調伏眾生，善於分辨，說能消化和不能消化。也說諸法是無我、無常的。如果佛陀世尊先說常，那麼接受教化的徒弟，就會說這個法和外道一樣，就會離開。' 又告訴女人：'如果孩子長大了，能夠自己行走，凡是所吃的食物，能消化和難消化，原本給的酥油，就不夠了。我的所有聲聞弟子，也是這樣，像你的嬰兒一樣，不能消化常住的法，所以我就先說苦、無常。如果我的聲聞弟子們，功德已經具備，能夠修習大乘經典，我就會在這個經典中，說六種味道。哪六種味道呢？說苦是醋味，無常是鹹味，無我是苦味，樂是甜味，我是辛味，常是淡味。世間中有三種味道，就是無常、無我、無樂。煩惱是柴火，智慧是火焰，因為這個因緣成就涅槃飯，就是常、樂、我，讓弟子們都喜歡吃。' 又告訴女人：'如果你有因緣要到其他地方去，應該趕走壞孩子，讓他離開家，把所有的寶藏都給好孩子看。'女人對佛說：'確實如聖教所說，珍寶的寶藏應該給好孩子看，不應該給壞孩子看。' '姊妹！我也是這樣，在般涅槃（涅槃：佛教用語，指修行者證得的最高境界，脫離生死輪迴）的時候，如來（如來：佛的十大稱號之一）微妙無上的法藏，不給聲聞（聲聞：佛教修行者的一種型別）弟子們，就像你的寶藏不給壞孩子看；一定要囑託給菩薩（菩薩：佛教中修行達到一定程度的人）們，就像你的寶藏委託給好孩子一樣。為什麼呢？聲聞弟子們會產生變異的想法，認為佛陀如來真的滅度了，然而我真實上並沒有滅度。就像你遠行還沒有回來的時候，你的壞孩子就會說你死了。'
【English Translation】 English version: 'Please explain it to me.' The Buddha said, 'The food your child eats will quickly digest and increase their lifespan.' Upon hearing this, the woman was greatly delighted and said, 'What the Tathagata (Tathagata: one of the ten titles of a Buddha) says is true, therefore I am happy.' 'The World Honored One is also like this, in order to tame all sentient beings, he is skilled at distinguishing, speaking of what can be digested and what cannot. He also speaks of all dharmas (dharmas: teachings or laws) as being without self and impermanent. If the Buddha, the World Honored One, were to first speak of permanence, then the disciples who receive teachings would say that this dharma is the same as that of the heretics, and they would leave.' He further told the woman, 'If the child grows up and can walk on their own, whatever they eat, whether it is easy or difficult to digest, the ghee that was originally given will not be enough. My Sravaka (Sravaka: a type of Buddhist practitioner) disciples are also like this, like your infant, they cannot digest the dharma of permanence, therefore I first speak of suffering and impermanence. If my Sravaka disciples have accumulated enough merit and are capable of practicing the Mahayana (Mahayana: one of the two major branches of Buddhism) scriptures, then in these scriptures, I will speak of six flavors. What are the six flavors? I speak of suffering as the flavor of vinegar, impermanence as the flavor of salt, no-self as the flavor of bitterness, joy as the flavor of sweetness, self as the flavor of spice, and permanence as the flavor of blandness. In the world, there are three flavors, namely impermanence, no-self, and no-joy. Afflictions are the firewood, and wisdom is the flame, and because of this cause, the Nirvana (Nirvana: the ultimate state of enlightenment in Buddhism) meal is achieved, which is permanence, joy, and self, making all disciples enjoy eating it.' He further told the woman, 'If you have the opportunity to go elsewhere, you should drive away the bad child, make him leave the house, and show all the treasures to the good child.' The woman said to the Buddha, 'Indeed, as the holy teachings say, the treasure of jewels should be shown to the good child, not to the bad child.' 'Sister! I am also like this, at the time of Parinirvana (Parinirvana: the complete passing away of a Buddha), the Tathagata's subtle and supreme Dharma treasure is not given to the Sravaka disciples, just as your treasure is not shown to the bad child; it must be entrusted to the Bodhisattvas (Bodhisattvas: beings who are on the path to Buddhahood), just as your treasure is entrusted to the good child. Why is this? The Sravaka disciples will have a distorted view, thinking that the Buddha Tathagata has truly passed away, but in reality, I have not passed away. Just like when you have gone far away and have not yet returned, your bad child will say that you are dead.'
，汝實不死。諸菩薩等，說言如來常、不變易，如汝善子，不言汝死。以是義故，我以無上秘密之藏付諸菩薩。」
「善男子，若有眾生，謂佛常住、不變異者，當知是家，則為有佛，是名正他。」
「能隨問答者，若有人來問佛世尊：『我當云何不捨錢財，而得名為大施檀越？』佛言：『若有沙門、婆羅門等，少欲知足，不受、不畜不凈物者，當施其人奴婢、僕使。修梵行者，施與女人。斷酒肉者，施以酒肉◎。不過中食，施過中食。不著花香，施以花香。如是施者，施名流佈，遍至他方，財寶之費不失毫釐。』是則名為能隨問答。」
爾時迦葉菩薩白佛言：「世尊！食肉之人不應施肉。何以故？我見不食肉者，有大功德。」
佛贊迦葉：「善哉，善哉！汝今乃能善知我意，護法菩薩應當如是。善男子！從今日始，不聽聲聞弟子食肉，若受檀越信施之時，應觀是食如子肉想。」
迦葉菩薩復白佛言：「世尊！云何如來不聽食肉？」
「善男子！夫食肉者，斷大慈種。」
迦葉又言：「如來何故，先聽比丘食三種凈肉？」
「迦葉！是三種凈肉，隨事漸制。」
迦葉菩薩復白佛言：「世尊！何因緣故，十種不凈乃至九種清凈而復不聽？」
佛告迦葉：
【現代漢語翻譯】 現代漢語譯本：『你實際上是不死的。』諸位菩薩等說，如來是常住的、不變易的，就像你這位善男子一樣，不說你死了。因為這個道理，我把無上秘密的寶藏交付給諸位菩薩。 『善男子，如果有眾生認為佛是常住的、不變異的，應當知道這個家庭，就是有佛存在，這叫做正見。』 『能夠隨順問答的人，如果有人來問佛世尊：『我應當如何不捨棄錢財，而能被稱為大施主？』佛說：『如果有沙門（出家修行者）、婆羅門（古印度祭司）等，少欲知足，不接受、不積蓄不凈之物的人，應當施捨給他們奴婢、僕人。對於修梵行（清凈行為）的人，施捨給他們女人。對於斷絕酒肉的人，施捨給他們酒肉。對於不過午食的人，施捨過午的食物。對於不佩戴花香的人，施捨花香。像這樣施捨的人，施捨的名聲會流傳開來，遍及其他地方，財寶的耗費不會損失絲毫。』這就可以稱為能夠隨順問答。』 當時，迦葉菩薩對佛說：『世尊！吃肉的人不應該施捨肉。為什麼呢？我看到不吃肉的人，有很大的功德。』 佛讚歎迦葉說：『好啊，好啊！你現在能夠很好地理解我的意思，護持佛法的菩薩應當像這樣。善男子！從今天開始，不允許聲聞弟子吃肉，如果接受施主的供養時，應當把這些食物看作是自己孩子的肉一樣。』 迦葉菩薩又對佛說：『世尊！為什麼如來不允許吃肉呢？』 『善男子！吃肉的人，會斷絕大慈悲的種子。』 迦葉又說：『如來為什麼先前允許比丘吃三種清凈肉呢？』 『迦葉！這三種清凈肉，是隨著情況逐漸制定的。』 迦葉菩薩又對佛說：『世尊！是什麼因緣，十種不凈的肉乃至九種清凈的肉，而又不允許吃呢？』 佛告訴迦葉：
【English Translation】 English version: 'You are truly not dead.' The Bodhisattvas and others say that the Tathagata is permanent and unchanging, just like you, good son, do not say that you are dead. Because of this meaning, I entrust the supreme secret treasure to the Bodhisattvas. 'Good son, if there are sentient beings who think that the Buddha is permanent and unchanging, know that this family has the Buddha, and this is called right view.' 'One who can follow questions and answers, if someone comes to ask the Buddha, the World Honored One: 'How can I not give up my wealth and still be called a great benefactor?' The Buddha said: 'If there are Shramanas (ascetics), Brahmins (ancient Indian priests), and others who have few desires and are content, who do not accept or accumulate impure things, one should give them servants and maids. To those who practice Brahmacharya (pure conduct), give women. To those who abstain from alcohol and meat, give alcohol and meat. To those who do not eat after noon, give food after noon. To those who do not wear flowers and fragrances, give flowers and fragrances. Those who give in this way will have their reputation spread far and wide, reaching other places, and the expenditure of wealth will not be lost in the slightest.' This is called being able to follow questions and answers.' At that time, Bodhisattva Kasyapa said to the Buddha: 'World Honored One! Those who eat meat should not be given meat. Why? I see that those who do not eat meat have great merit.' The Buddha praised Kasyapa: 'Excellent, excellent! You are now able to understand my meaning well, and a Bodhisattva who protects the Dharma should be like this. Good son! From today onwards, the Sravaka disciples are not allowed to eat meat. If they receive offerings from donors, they should regard the food as if it were the flesh of their own child.' Bodhisattva Kasyapa again said to the Buddha: 'World Honored One! Why does the Tathagata not allow the eating of meat?' 'Good son! Those who eat meat sever the seeds of great compassion.' Kasyapa also said: 'Why did the Tathagata previously allow the Bhikkhus to eat three kinds of pure meat?' 'Kasyapa! These three kinds of pure meat were gradually established according to circumstances.' Bodhisattva Kasyapa again said to the Buddha: 'World Honored One! What is the reason that the ten kinds of impure meat and even the nine kinds of pure meat are not allowed?' The Buddha told Kasyapa:
「亦是因事漸次而制，當知即是現斷肉義。」
迦葉菩薩復白佛言：「云何如來稱讚魚肉為美食耶？」
「善男子！我亦不說魚肉之屬為美食也，我說甘蔗、粳米、石蜜、一切穀麥及黑石蜜、乳酪、蘇油，以為美食。雖說應畜種種衣服，所應畜者要是壞色，何況貪著是魚肉味。」
迦葉復言：「如來若制不食肉者，彼五種味，乳酪、酪漿、生酥、熟酥、胡麻油等，及諸衣服、憍奢耶衣、珂貝、皮革、金銀盂器，如是等物亦不應受。」
「善男子！不應同彼尼干所見，如來所制一切禁戒，各有異意。異意故，聽食三種凈肉。異想故，斷十種肉。異想故，一切悉斷，及自死者。迦葉！我從今日製諸弟子，不得復食一切肉也。迦葉！其食肉者，若行、若住、若坐、若臥，一切眾生聞其肉氣，悉生恐怖。譬如有人近師子已，眾人見之，聞師子臭，亦生恐怖。
「善男子！如人啖蒜，臭穢可惡，餘人見之，聞臭捨去。設遠見者猶不欲視，況當近之？諸食肉者亦復如是，一切眾生聞其肉氣，悉皆恐怖，生畏死想；水陸空行有命之類，悉舍之走，咸言此人，是我等怨。是故菩薩不習食肉，為度眾生，示現食肉，雖現食之，其實不食。善男子！如是菩薩清凈之食猶尚不食，況當食肉？善男子！我涅槃后
【現代漢語翻譯】 現代漢語譯本：'這也是因為事情逐漸發展而制定的，應當知道這就是現在斷除肉食的意義。' 迦葉菩薩又對佛說：'為什麼如來您稱讚魚肉是美食呢？' 『善男子！我也沒有說魚肉之類是美食，我說甘蔗、粳米、石蜜、一切穀麥以及黑石蜜、乳酪、酥油，才是美食。雖然說應該蓄積各種衣服，所應該蓄積的也應該是壞色（指不鮮艷的顏色），何況貪戀魚肉的味道呢。』 迦葉又說：'如來如果制定不吃肉的戒律，那麼那五種味道，乳酪、酪漿、生酥、熟酥、胡麻油等，以及各種衣服、憍奢耶衣（一種絲綢）、珂貝（貝殼）、皮革、金銀器皿，這些東西也不應該接受。' 『善男子！不應該像那些尼干（外道）的見解一樣，如來所制定的一切禁戒，各有不同的意義。因為意義不同，所以允許吃三種凈肉。因為想法不同，所以斷除十種肉。因為想法不同，所以一切都斷除，包括自己死去的動物。迦葉！我從今天開始制定，我的弟子們，不得再吃一切肉。迦葉！那些吃肉的人，無論是行走、站立、坐著、躺著，一切眾生聞到他們身上的肉氣，都會感到恐懼。譬如有人靠近獅子，其他人見到他，聞到獅子的氣味，也會感到恐懼。』 『善男子！就像有人吃大蒜，臭穢可惡，其他人見到他，聞到臭味就會離開。即使遠遠地看見，也不想看他，何況靠近他呢？那些吃肉的人也是這樣，一切眾生聞到他們身上的肉氣，都會感到恐懼，產生畏懼死亡的想法；水裡、陸地、空中行走的有生命的生物，都會捨棄他們逃走，都說這個人是我們的仇敵。所以菩薩不應該習慣吃肉，爲了度化眾生，示現吃肉，雖然示現吃肉，其實並沒有吃。善男子！像這樣的菩薩，清凈的食物尚且不吃，何況吃肉呢？善男子！我涅槃后』
【English Translation】 English version: 'This is also established gradually according to circumstances; it should be known that this is the meaning of currently abstaining from meat.' Kasyapa Bodhisattva further said to the Buddha, 'Why does the Tathagata praise fish and meat as delicious food?' 'Good man! I have not said that fish and meat are delicious food. I say that sugarcane, japonica rice, rock candy, all grains and wheat, as well as black rock candy, milk curd, and ghee are delicious food. Although it is said that one should accumulate various clothes, what should be accumulated should be of dull colors, let alone being greedy for the taste of fish and meat.' Kasyapa further said, 'If the Tathagata establishes the precept of not eating meat, then those five flavors, milk curd, whey, fresh ghee, cooked ghee, sesame oil, etc., as well as various clothes, kosa silk (a type of silk), cowrie shells, leather, gold and silver utensils, these things also should not be accepted.' 'Good man! One should not have the same view as the Nigantas (ascetics). All the precepts established by the Tathagata have different meanings. Because of different meanings, it is permitted to eat three kinds of pure meat. Because of different thoughts, ten kinds of meat are prohibited. Because of different thoughts, all are prohibited, including animals that died of themselves. Kasyapa! From today onwards, I establish that my disciples must not eat any meat again. Kasyapa! Those who eat meat, whether walking, standing, sitting, or lying down, all sentient beings who smell the odor of meat on them will feel fear. For example, if someone is near a lion, others who see him and smell the lion's odor will also feel fear.' 'Good man! Just as someone who eats garlic is foul and disgusting, others who see him and smell the odor will leave. Even if they see him from afar, they do not want to look at him, let alone get close to him. Those who eat meat are also like this. All sentient beings who smell the odor of meat on them will feel fear and develop the thought of fearing death. Creatures that walk in water, on land, and in the air will abandon them and flee, all saying that this person is our enemy. Therefore, Bodhisattvas should not be accustomed to eating meat. In order to liberate sentient beings, they may appear to eat meat, but in reality, they do not eat it. Good man! Such Bodhisattvas do not even eat pure food, let alone eat meat? Good man! After my Nirvana'
，無量百歲，四道聖人悉復涅槃，正法滅后，于像法中，當有比丘，似像持律，少讀誦經，貪嗜飲食長養其身，身所被服粗陋醜惡，形容憔悴無有威德，放畜牛羊擔負薪草，頭鬚髮爪悉皆長利，雖服袈裟猶如獵師，細視徐行如貓伺鼠，常唱是言，我得羅漢。多諸病苦，眠臥糞穢，外現賢善，內懷貪嫉，如受啞法婆羅門等。實非沙門現沙門像，邪見熾盛，誹謗正法。如是等人，破壞如來所制戒律、正行威儀、說解脫果、離不凈法，及壞甚深秘密之教。各自隨意反說經律，而作是言：『如來皆聽我等食肉。』自生此論，言是佛說，互共諍訟，各自稱是沙門釋子。善男子！爾時復有諸沙門等，貯聚生谷，受取魚肉，手自作食，執持油瓶、寶蓋、革屣，親近國王、大臣長者。占相星宿，勤修醫道，畜養奴婢、金銀、琉璃、車𤦲、馬瑙、頗梨、真珠、珊瑚、虎珀、璧玉、珂貝，種種果蓏，學諸伎藝，畫師泥作，造書教學，種植根栽，蠱道咒幻，和合諸藥，作倡伎樂，香花治身，樗蒱圍棋，學諸工巧。若有比丘，能離如是諸惡事者，當說是人真我弟子。」
爾時迦葉復白佛言：「世尊！諸比丘、比丘尼、優婆塞、優婆夷，因他而活。若乞食時，得雜肉食，云何得食應清凈法？」
佛言：「迦葉！當以水洗，令與肉別，
{ "translations": [ "現代漢語譯本：無量百歲之後，四道聖人全部涅槃，正法滅盡之後，在像法時期，將會有一些比丘，外表上像是持守戒律，但很少讀誦佛經，貪圖飲食來滋養身體，身上穿的衣服粗陋醜惡，形容憔悴沒有威儀和德行，放養牛羊，揹負柴草，頭髮鬍鬚指甲都長而尖利，雖然穿著袈裟，卻像獵人一樣，小心翼翼地行走，像貓伺機捕鼠，常常宣稱自己已經證得阿羅漢果。他們多病多苦，睡在污穢之處，外表裝作賢善，內心懷有貪婪和嫉妒，就像接受啞法（不說話的修行方式）的婆羅門一樣。實際上不是沙門（出家人），卻現出沙門的樣子，邪見熾盛，誹謗正法。這樣的人，破壞如來所制定的戒律、正行威儀，宣說解脫的果報，遠離不凈的法，並且破壞甚深秘密的教義。他們各自隨意地曲解經律，並且說：『如來允許我們吃肉。』自己產生這種論調，說是佛陀所說，互相爭論，各自聲稱自己是沙門釋子（佛陀的弟子）。善男子！那時還會有一些沙門，貯藏生谷，接受魚肉，自己動手做飯，拿著油瓶、寶蓋、革履，親近國王、大臣、長者。他們佔卜星象，勤于醫術，畜養奴婢，擁有金銀、琉璃、車渠、瑪瑙、頗梨、珍珠、珊瑚、琥珀、璧玉、珂貝，各種水果蔬菜，學習各種技藝，做畫師、泥瓦匠，寫書教學，種植植物，使用蠱術咒語，調配各種藥物，從事歌舞表演，用香花裝飾身體，玩樗蒲（一種賭博遊戲）和圍棋，學習各種工巧技藝。如果有比丘能夠遠離這些惡事，就可以說這個人是真正的我的弟子。」 , "那時，迦葉又對佛說：『世尊！諸位比丘、比丘尼、優婆塞（男居士）、優婆夷（女居士），依靠他人生活。如果乞食時，得到摻雜肉的食物，應該如何食用才能符合清凈的佛法？』", "佛說：『迦葉！應當用水洗滌，使肉與食物分離，" ], "english_translations": [ "English version: After immeasurable hundreds of years, all the four stages of noble ones will have entered Nirvana. After the extinction of the True Dharma, during the semblance Dharma period, there will be some Bhikkhus (monks) who outwardly appear to uphold the precepts, but rarely recite the scriptures. They will be greedy for food to nourish their bodies, wear coarse and ugly clothes, look emaciated without dignity or virtue, raise cattle and sheep, carry firewood, and have long and sharp hair, beards, and nails. Although they wear the Kasaya (monk's robe), they will be like hunters, walking cautiously like cats stalking mice. They will often proclaim that they have attained Arhatship (the state of enlightenment). They will suffer from many illnesses and pains, sleep in filthy places, outwardly pretend to be virtuous, but inwardly harbor greed and jealousy, like the Brahmins who practice the dumb dharma (a silent form of practice). They are not actually Sramanas (ascetics), but appear as Sramanas, with rampant wrong views, slandering the True Dharma. Such people will destroy the precepts and proper conduct established by the Tathagata (Buddha), speak of the fruits of liberation, depart from impure practices, and destroy the profound and secret teachings. They will arbitrarily distort the scriptures and precepts, and say: 『The Tathagata allows us to eat meat.』 They will create this argument themselves, claiming it is what the Buddha said, arguing with each other, and each claiming to be a Sramana, a disciple of Sakya (Buddha). Good man! At that time, there will also be some Sramanas who store raw grains, accept fish and meat, cook their own food, carry oil bottles, jeweled canopies, and leather shoes, and associate with kings, ministers, and elders. They will practice astrology, diligently study medicine, raise slaves, and possess gold, silver, lapis lazuli, carnelian, agate, crystal, pearls, coral, amber, jade, cowrie shells, various fruits and vegetables, learn various skills, work as painters and plasterers, write books and teach, plant crops, use sorcery and incantations, mix various medicines, engage in singing and dancing, adorn themselves with fragrant flowers, play dice and chess, and learn various crafts. If there are Bhikkhus who can stay away from these evil deeds, then it can be said that this person is truly my disciple.", "At that time, Kasyapa again said to the Buddha: 『World Honored One! The Bhikkhus, Bhikkhunis (nuns), Upasakas (male lay practitioners), and Upasikas (female lay practitioners) rely on others for their livelihood. If, when begging for food, they receive food mixed with meat, how should they eat it to be in accordance with the pure Dharma?』", "The Buddha said: 『Kasyapa! You should wash it with water, separating the meat from the food," ] }
然後乃食。若其食器，為肉所污，但使無味，聽用無罪。若見食中多有肉者，則不應受。一切現肉，悉不應食，食者得罪。我今唱是斷肉之制，若廣說者，則不可盡。涅槃時到，是故略說。是則名為能隨問答。
「迦葉！云何善解因緣義？如有四部之眾來問我言：『世尊！如是之義，如來初出，何故不為波斯匿王，說是法門深妙之義？或時說深、或時說淺、或名為犯、或名不犯？云何名墮？云何名律？云何名波羅提木叉義？』佛言：『波羅提木叉者，名為知足；成就威儀，無所受畜，亦名凈命，墮者名四惡趣。又復墮者，墮于地獄乃至阿鼻，論其遲速，過於暴雨；聞者驚怖，堅持禁戒，不犯威儀，修習知足，不受一切不凈之物。又復墮者，長養地獄、畜生、餓鬼，以是諸義，故名曰墮。波羅提木叉者，離身、口、意不善邪業。律者，入戒威儀，深經善義，遮受一切不凈之物及不凈因緣，亦遮四重、十三僧殘、二不定法、三十捨墮、九十一墮、四悔過法、眾多學法、七滅諍等。或復有人盡破一切戒。云何一切？謂四重法乃至七滅諍法。或復有人誹謗正法甚深經典，及一闡提，具足成就盡一切相無有因緣。如是等人，自言我是聰明利智，輕重之罪悉皆覆藏，覆藏諸惡如龜藏六；如是眾罪，長夜不悔，以不悔故，日夜
【現代漢語翻譯】 現代漢語譯本：然後（僧人）可以吃飯。如果他們的餐具被肉污染了，只要沒有肉的味道，就可以使用，沒有罪過。如果看到食物中有很多肉，就不應該接受。所有現成的肉，都不應該吃，吃了就會有罪。我現在宣說的是斷絕肉食的規定，如果詳細說，就說不完了。涅槃的時候快到了，所以簡略地說。這叫做能夠隨順提問而回答。 迦葉！怎樣才算善於理解因緣的意義呢？如果有四部弟子來問我：『世尊！像這樣的道理，如來最初出現時，為什麼不為波斯匿王說這個深奧的法門呢？有時說深奧的道理，有時說淺顯的道理，有時說犯戒，有時說不犯戒？什麼叫做墮落？什麼叫做律？什麼叫做波羅提木叉的意義？』佛說：『波羅提木叉（戒律）的意思是知足；成就威儀，不接受任何蓄積，也叫做清凈的生命，墮落的意思是墮入四惡趣。還有，墮落的意思是墮入地獄乃至阿鼻地獄，論其速度，比暴雨還快；聽到的人會感到驚恐，堅持戒律，不犯威儀，修習知足，不接受一切不凈的東西。還有，墮落的意思是增長地獄、畜生、餓鬼的苦難，因為這些意義，所以叫做墮落。波羅提木叉的意思是，遠離身、口、意的不善邪業。律的意思是，進入戒律的威儀，深入經文的善義，遮止接受一切不凈的東西和不凈的因緣，也遮止四重罪、十三僧殘罪、二不定法、三十捨墮罪、九十一墮罪、四悔過法、眾多學法、七滅諍等。或者有人完全破壞一切戒律。什麼是一切呢？就是四重法乃至七滅諍法。或者有人誹謗正法甚深的經典，以及一闡提（斷善根的人），完全成就一切相而沒有任何因緣。像這樣的人，自稱聰明利智，輕重之罪都全部隱藏，隱藏諸惡就像烏龜藏起六根一樣；像這樣的罪過，長久不懺悔，因為不懺悔，日夜增長罪惡。』
【English Translation】 English version: Then they may eat. If their eating utensils are defiled by meat, as long as there is no taste of meat, they may use them without fault. If they see that there is much meat in the food, then they should not accept it. All visible meat should not be eaten; those who eat it will incur sin. I now proclaim this rule of abstaining from meat; if I were to explain it in detail, it would be endless. The time of Nirvana is approaching, therefore I speak briefly. This is called being able to answer according to the questions. Kashyapa! How does one understand the meaning of dependent origination well? If the four assemblies come to ask me: 『World Honored One! Such a principle, when the Tathagata first appeared, why did he not explain this profound Dharma to King Prasenajit? Sometimes he speaks of profound principles, sometimes of shallow principles, sometimes of offenses, and sometimes of non-offenses? What is called falling? What is called the Vinaya? What is the meaning of Pratimoksha?』 The Buddha said: 『Pratimoksha (precepts) means contentment; accomplishing dignified conduct, not accepting any accumulation, it is also called a pure life. Falling means falling into the four evil realms. Furthermore, falling means falling into hell, even Avici hell; in terms of speed, it is faster than a torrential rain; those who hear it will be terrified, uphold the precepts, not violate dignified conduct, practice contentment, and not accept any impure things. Furthermore, falling means increasing the suffering of hell, animals, and hungry ghosts; because of these meanings, it is called falling. Pratimoksha means to be apart from the unwholesome and evil deeds of body, speech, and mind. Vinaya means entering the dignified conduct of precepts, deeply understanding the good meaning of the scriptures, preventing the acceptance of all impure things and impure causes, and also preventing the four major offenses, the thirteen Sanghavasesa offenses, the two uncertain rules, the thirty Nissaggiya Pacittiya offenses, the ninety-one Pacittiya offenses, the four Patidesaniya offenses, the many Sekhiya rules, and the seven ways to settle disputes, etc. Or some people completely break all the precepts. What is all? It refers to the four major offenses up to the seven ways to settle disputes. Or some people slander the profound scriptures of the true Dharma, and the icchantikas (those who have cut off their roots of goodness), completely accomplishing all aspects without any cause. Such people, claiming to be intelligent and wise, hide all their light and heavy offenses, hiding their evils like a turtle hiding its six senses; such offenses, they do not repent for a long time, and because they do not repent, their sins increase day and night.』
增長。是諸比丘，所犯眾罪，終不發露，是使所犯，遂復滋蔓。是故如來知是事已，漸次而制，不得一時。』爾時有善男子、善女人白佛言：『世尊，如來久知如是之事，何不先制？將無世尊欲令眾生入阿鼻獄？譬如多人，欲至他方，迷失正路，隨逐邪道，是諸人等不知迷故，皆謂是道，復不見人可問是非。眾生如是迷於佛法，不見正真，如來應為先說正道，敕諸比丘，此是犯戒，此是持戒，當如是制。何以故？如來正覺是真實者，知見正道，惟有如來天中之天，能說十善增上功德及其義味，是故啟請應先制戒。』佛言：『善男子，若言如來能為眾生宣說十善增上功德，是則如來視諸眾生如羅睺羅，云何難言將無世尊欲令眾生入于地獄？我見一人有墮阿鼻地獄因緣，尚為是人，住世一劫若減一劫。我于眾生有大慈悲，何緣當誑如子想者，令入地獄？善男子！如王國內，有納衣者，見衣有孔然後方補。如來亦爾，見諸眾生，有入阿鼻地獄因緣，即以戒善而為補之。善男子！譬如轉輪聖王，先為眾生說十善法，其後漸漸有行惡者，王即隨事漸漸而斷，斷諸惡已，然後自行聖王之法。善男子！我亦如是，雖有所說，不得先制，要因比丘漸行非法，然後方乃隨事制之。樂法眾生，隨教修行，如是等眾，乃能得見如來法身。』如
【現代漢語翻譯】 現代漢語譯本：『增長。諸位比丘，如果所犯的罪過，始終不公開懺悔，就會使所犯的罪過，繼續滋長蔓延。因此，如來知道這件事後，才逐漸制定戒律，不能一下子就制定。』當時，有善男子、善女人對佛說：『世尊，如來早就知道這樣的事，為什麼不先制定戒律呢？難道世尊是想讓眾生墮入阿鼻地獄（梵語Avīci，意為無間地獄）嗎？譬如很多人，想要去其他地方，卻迷失了正確的道路，跟隨了邪路，這些人因為不知道自己迷路了，都以為自己走的是正道，又找不到人可以問對錯。眾生也是這樣，迷失在佛法中，看不到真正的道理，如來應該先說出正確的道路，告誡諸位比丘，什麼是犯戒，什麼是持戒，應當這樣制定戒律。為什麼呢？如來是真正的覺悟者，是真實的人，知道正確的道路，只有如來，天中之天，才能說出十善（十種善業）的增上功德及其意義，所以懇請您應該先制定戒律。』佛說：『善男子，如果說如來能夠為眾生宣說十善的增上功德，那麼如來看待眾生就像看待羅睺羅（佛陀之子）一樣，怎麼能說世尊是想讓眾生墮入地獄呢？我看到一個人有墮入阿鼻地獄的因緣，尚且爲了這個人，住世一劫（梵語kalpa，意為極長的時間單位）或者減少一劫。我對眾生有大慈悲心，怎麼會欺騙像自己孩子一樣的眾生，讓他們墮入地獄呢？善男子！就像國王的國內，有穿破衣服的人，看到衣服有破洞才去補。如來也是這樣，看到眾生有墮入阿鼻地獄的因緣，就用戒律和善行來彌補。善男子！譬如轉輪聖王（梵語cakravartin，意為統治世界的理想君主），先為眾生說十善法，之後漸漸有人做惡事，國王就隨著事情的發生逐漸制止，制止了各種惡行之後，然後自己實行聖王的法則。善男子！我也是這樣，雖然有所說法，但不能先制定戒律，必須等到比丘逐漸做出非法的事情，然後才隨著事情的發生制定戒律。喜歡佛法的眾生，跟隨教導修行，這樣的人，才能得見如來的法身。』 現代漢語譯本：如
【English Translation】 English version: 『Increase. Monks, if the offenses committed are never confessed, they will continue to grow and spread. Therefore, the Tathagata, knowing this, gradually established the precepts, not all at once.』 At that time, a good man and a good woman said to the Buddha, 『World Honored One, the Tathagata has long known of such matters, why not establish the precepts earlier? Is it that the World Honored One wishes to cause sentient beings to fall into Avīci hell (Sanskrit Avīci, meaning the hell of uninterrupted suffering)? For example, many people, wishing to go to another place, lose their way and follow a wrong path. These people, not knowing they are lost, all think they are on the right path, and cannot find anyone to ask about right and wrong. Sentient beings are like this, lost in the Buddha's teachings, unable to see the true principles. The Tathagata should first explain the correct path, and instruct the monks, what is breaking the precepts, and what is upholding the precepts, and should establish the precepts in this way. Why is this? The Tathagata is the true enlightened one, the real one, who knows the correct path. Only the Tathagata, the god of gods, can explain the supreme merits of the ten virtues (ten kinds of virtuous actions) and their meaning. Therefore, we beseech you to establish the precepts first.』 The Buddha said, 『Good man, if it is said that the Tathagata can explain the supreme merits of the ten virtues to sentient beings, then the Tathagata views sentient beings as he views Rahula (Buddha's son). How can it be said that the World Honored One wishes to cause sentient beings to fall into hell? I see one person with the causes to fall into Avīci hell, and for that person, I would remain in the world for a kalpa (Sanskrit kalpa, meaning an extremely long unit of time) or less. I have great compassion for sentient beings, how could I deceive those who are like my own children, causing them to fall into hell? Good man! Just like in a king's country, there are people who wear tattered clothes, and they only mend the clothes when they see a hole. The Tathagata is also like this, seeing that sentient beings have the causes to fall into Avīci hell, he uses precepts and good deeds to mend them. Good man! For example, a wheel-turning sage king (Sanskrit cakravartin, meaning an ideal monarch who rules the world), first explains the ten virtues to sentient beings, and then gradually there are those who do evil. The king then gradually stops them as things happen. After stopping all evil actions, he then practices the laws of a sage king himself. Good man! I am also like this, although there are teachings, I cannot establish the precepts first. It must be that the monks gradually do unlawful things, and then I establish the precepts as things happen. Sentient beings who love the Dharma, follow the teachings and practice, and such people can then see the Dharma body of the Tathagata.』 English version: Like
轉輪王，所有輪寶不可思議，如來亦爾不可思議，法僧二寶亦不可思議，能說法者及聞法者皆不可思議，是名善解因緣義也；菩薩如是分別開示四種相義，是名大乘大涅槃中因緣義也。
「複次自正者，所謂得是大般涅槃。正他者，我為比丘說言，如來常存不變。隨問答者，迦葉！因汝所問故，得廣為菩薩摩訶薩、比丘、比丘尼、優婆塞、優婆夷，說是甚深微妙義理。因緣義者，聲聞、緣覺不解如是甚深之義，不聞伊字三點而成解脫、涅槃、摩訶般若成秘密藏。我今於此，闡揚分別，為諸聲聞，開發慧眼。假使有人作如是言：『如是四事，云何為一？非虛妄耶？』即應反質：『是虛空無所有，不動無礙。如是四事有何等異，是豈得名為虛妄乎？』『不也。世尊！如是諸句即是一義，所謂空義。』自正、正他、能隨問答、解因緣義，亦復如是，即大涅槃等無有異。」
佛告迦葉：「若有善男子、善女人作如是言：『如來無常。云何當知是無常耶？如佛所言：「滅諸煩惱名為涅槃，猶如火滅，悉無所有，滅諸煩惱，亦復如是，故名涅槃。」云何如來為常住法、不變易耶？如佛言曰：「離諸有者，乃名涅槃，是涅槃中，無有諸有。」云何如來為常住法、不變易耶？「如衣壞盡，不名為物，涅槃亦爾，滅諸煩惱不
【現代漢語翻譯】 現代漢語譯本：轉輪王（擁有統治世界的輪寶的理想君主），所有的輪寶都不可思議，如來（佛陀的稱號）也同樣不可思議，佛法和僧伽（佛教的修行團體）二寶也同樣不可思議，能夠說法的人和聽法的人都不可思議，這被稱為善解因緣的意義。菩薩（立志成佛的修行者）如此分別開示四種相的意義，這被稱為大乘（佛教的一個主要分支）大涅槃（佛教的最高目標）中的因緣意義。 其次，『自正』指的是自己證得大般涅槃。『正他』指的是我對比丘（佛教的男性出家修行者）說，如來是常存不變的。對於提問的人，迦葉（佛陀的弟子）！因為你的提問，我才能廣泛地為菩薩摩訶薩（偉大的菩薩）、比丘、比丘尼（佛教的女性出家修行者）、優婆塞（佛教的在家男性信徒）、優婆夷（佛教的在家女性信徒）宣說這甚深微妙的義理。關於因緣的意義，聲聞（通過聽聞佛法而證悟的修行者）、緣覺（通過自身觀察而證悟的修行者）不理解如此甚深的意義，不明白『伊』字的三點就成就解脫、涅槃、摩訶般若（偉大的智慧）的秘密藏。我現在在這裡，闡揚分別，為所有的聲聞，開發智慧之眼。假設有人這樣說：『這四件事，怎麼能說是一？難道不是虛妄嗎？』就應該反問：『虛空是無所有，不動無礙的。這四件事有什麼不同，怎麼能說是虛妄呢？』『不是的，世尊！這些句子其實是一個意思，就是空義。』自正、正他、能隨問答、理解因緣的意義，也是如此，與大涅槃等同，沒有差別。」 佛告訴迦葉：『如果有善男子、善女人這樣說：『如來是無常的。怎麼知道是無常呢？就像佛所說：『滅除所有煩惱稱為涅槃，就像火熄滅一樣，什麼都沒有了，滅除所有煩惱也是如此，所以稱為涅槃。』為什麼如來是常住不變的法呢？就像佛所說：『離開所有存在的事物，才稱為涅槃，這涅槃中，沒有任何存在的事物。』為什麼如來是常住不變的法呢？就像衣服壞了，不能稱為物體，涅槃也是如此，滅除所有煩惱，不
【English Translation】 English version: O Wheel-Turning King (an ideal monarch possessing a wheel-treasure that enables him to rule the world), all wheel-treasures are inconceivable, so too is the Tathagata (an epithet of the Buddha), and the two treasures of Dharma (Buddhist teachings) and Sangha (Buddhist monastic community) are also inconceivable. Those who can preach the Dharma and those who listen to the Dharma are all inconceivable. This is called the meaning of understanding the causes and conditions well. Bodhisattvas (beings who aspire to Buddhahood) thus separately explain the meaning of the four aspects, which is called the meaning of causes and conditions in the Mahayana (a major branch of Buddhism) Great Nirvana (the ultimate goal of Buddhism). Furthermore, 『self-rectification』 refers to attaining the Great Nirvana oneself. 『Rectifying others』 refers to my telling the Bhikkhus (Buddhist male monastic practitioners) that the Tathagata is eternally existent and unchanging. To those who ask questions, Kashyapa (a disciple of the Buddha)! Because of your question, I am able to widely explain this profound and subtle meaning to Bodhisattva Mahasattvas (great Bodhisattvas), Bhikkhus, Bhikkhunis (Buddhist female monastic practitioners), Upasakas (Buddhist male lay followers), and Upasikas (Buddhist female lay followers). Regarding the meaning of causes and conditions, Sravakas (those who attain enlightenment through hearing the Dharma) and Pratyekabuddhas (those who attain enlightenment through their own observation) do not understand such profound meaning, and do not understand that the three dots of the letter 『I』 accomplish liberation, Nirvana, and the secret treasury of Maha Prajna (great wisdom). Now, I am here, elaborating and explaining, to open the eyes of wisdom for all Sravakas. Suppose someone says: 『How can these four things be one? Isn't it false?』 Then one should ask back: 『Emptiness is without anything, unmoving, and unobstructed. What is the difference between these four things, how can it be said to be false?』 『No, World Honored One! These sentences are actually one meaning, which is the meaning of emptiness.』 Self-rectification, rectifying others, being able to answer questions, and understanding the meaning of causes and conditions are also like this, equal to the Great Nirvana, without any difference.」 The Buddha told Kashyapa: 『If there are good men and good women who say: 『The Tathagata is impermanent. How do we know it is impermanent? Just as the Buddha said: 『Extinguishing all afflictions is called Nirvana, just like a fire is extinguished, there is nothing left, extinguishing all afflictions is also like this, therefore it is called Nirvana.』 Why is the Tathagata a permanent and unchanging Dharma? Just as the Buddha said: 『Leaving all existing things is called Nirvana, in this Nirvana, there are no existing things.』 Why is the Tathagata a permanent and unchanging Dharma? Just like clothes are worn out, they cannot be called an object, Nirvana is also like this, extinguishing all afflictions, not
名為物。」云何如來為常住法、不變易耶？如佛言曰：「離欲寂滅，名曰涅槃，如人斬首，則無有首；離欲寂滅，亦復如是，空無所有，故名涅槃。」云何如來為常住法、不變易耶？如佛言曰：
「『「譬如熱鐵， 捶打星流， 散已尋滅， 莫知所在。 得正解脫， 亦復如是， 已度淫慾， 諸有淤泥， 得無動處， 不知所至。」
「『云何如來為常住法不變易耶？』迦葉！若有人作如是難者，名為邪難。迦葉！汝亦不應作是憶想，謂如來性是滅盡也。迦葉！滅煩惱者，不名為物。何以故？永畢竟故，是故名常，是句寂靜，為無有上。滅盡諸相，無有遺余，是句鮮白，常住不退。是故涅槃，名曰常住，如來亦爾，常住無變。言星流者，謂煩惱也。散已尋滅莫知所在者，謂諸如來煩惱滅已，不在五趣。是故如來是常住法，無有變易。複次迦葉！諸佛所師，所謂法也，是故如來恭敬供養，以法常故，諸佛亦常。」
迦葉菩薩復白佛言：「若煩惱火滅，如來亦滅，是則如來，無常住處。如彼迸鐵，赤色滅已，莫知所至。如來煩惱，亦復如是，滅無所至。又如彼鐵，熱與赤色，滅已無有。如來亦爾，滅已無常，滅煩惱火，便入涅槃。當知如來即是無常。」
「善男
【現代漢語翻譯】 現代漢語譯本 『名為物。』 為什麼說如來是常住不變的法呢？如佛所說：『離欲寂滅，名為涅槃（佛教術語，指解脫生死輪迴的境界），如同人被斬首，頭就不存在了；離欲寂滅也是如此，空無所有，所以名為涅槃。』 為什麼說如來是常住不變的法呢？如佛所說： 『譬如燒紅的鐵，捶打時火星四濺，散開后立即熄滅，不知去向。獲得真正解脫的人也是如此，已經度過淫慾，擺脫了各種污泥，到達了不動搖的境界，不知去向。』 『為什麼說如來是常住不變的法呢？』 迦葉（佛陀的弟子）！如果有人這樣發問，這是邪見。迦葉！你也不應該這樣想，認為如來的本性是滅盡的。迦葉！滅除煩惱的人，不稱為『物』。為什麼呢？因為是永遠究竟的，所以稱為常，這個道理寂靜，是無上的。滅盡一切表象，沒有遺留，這個道理清凈，常住不退。所以涅槃稱為常住，如來也是如此，常住不變。所說的『星流』，指的是煩惱。『散開后立即熄滅，不知去向』，指的是諸如來煩惱滅盡后，不在五趣（佛教指眾生輪迴的五種去處）之中。所以如來是常住的法，沒有變易。再者，迦葉！諸佛的老師，就是法，所以如來恭敬供養法，因為法是常住的，諸佛也是常住的。 迦葉菩薩又對佛說：『如果煩惱之火熄滅，如來也熄滅，那麼如來就沒有常住之處。如同迸濺的鐵，紅色熄滅后，不知去向。如來的煩惱也是如此，熄滅后不知去向。又如同那鐵，熱和紅色熄滅后就不存在了。如來也是如此，熄滅后就無常，熄滅煩惱之火，就進入涅槃。應當知道如來就是無常的。』 『善男子！』
【English Translation】 English version 'Named as a thing.' Why is it said that the Tathagata (a title for the Buddha) is a permanent and unchanging dharma (Buddhist teachings)? As the Buddha said: 'Separation from desire and the attainment of tranquility is called Nirvana (a state of liberation from the cycle of birth and death), just as when a person's head is cut off, the head no longer exists; separation from desire and the attainment of tranquility is also like this, empty and without anything, therefore it is called Nirvana.' Why is it said that the Tathagata is a permanent and unchanging dharma? As the Buddha said: 'It is like hot iron, when hammered, sparks fly, scattering and immediately extinguishing, their whereabouts unknown. Those who attain true liberation are also like this, having transcended lust, freed from all defilements, reaching a state of immovability, their whereabouts unknown.' 'Why is it said that the Tathagata is a permanent and unchanging dharma?' Kashyapa (a disciple of the Buddha)! If someone asks such a question, it is a wrong view. Kashyapa! You should not think that the nature of the Tathagata is extinction. Kashyapa! One who extinguishes afflictions is not called a 'thing'. Why? Because it is eternally ultimate, therefore it is called permanent, this principle is tranquil, it is supreme. Extinguishing all appearances, with nothing remaining, this principle is pure, permanent and unretreating. Therefore, Nirvana is called permanent, and the Tathagata is also like this, permanent and unchanging. The 'flying sparks' refer to afflictions. 'Scattering and immediately extinguishing, their whereabouts unknown' refers to the fact that when the afflictions of the Tathagatas are extinguished, they are no longer in the five realms of existence (the five realms of rebirth in Buddhism). Therefore, the Tathagata is a permanent dharma, without change. Furthermore, Kashyapa! The teacher of all Buddhas, that is the Dharma, therefore the Tathagata respects and makes offerings to the Dharma, because the Dharma is permanent, and the Buddhas are also permanent. Bodhisattva Kashyapa then said to the Buddha: 'If the fire of afflictions is extinguished, the Tathagata is also extinguished, then the Tathagata has no permanent abode. Like the splattering iron, when the red color is extinguished, its whereabouts are unknown. The afflictions of the Tathagata are also like this, when extinguished, their whereabouts are unknown. Also, like that iron, when the heat and red color are extinguished, they no longer exist. The Tathagata is also like this, when extinguished, they are impermanent, extinguishing the fire of afflictions, they enter Nirvana. It should be known that the Tathagata is impermanent.' 'Good man!'
子！所言鐵者，名諸凡夫。凡夫之人，雖滅煩惱，滅已復生，故名無常。如來不爾，滅已不生，是故名常。」
迦葉復言：「如鐵赤色滅已，還置火中赤色復生。如來若爾，應還生結，若結還生，即是無常。」
佛言：「迦葉！汝今不應作如是言如來無常。何以故？如來是常。善男子！如彼燃木，滅已有灰。煩惱滅已，便有涅槃。壞衣、斬首、破瓶等喻，亦復如是。如是等物，各有名字，名曰壞衣、斬首、破瓶。迦葉！如鐵冷已，可使還熱。如來不爾，斷煩惱已，畢竟清涼，煩惱熾火，更不復生。迦葉！當知無量眾生猶如彼鐵，我以無漏智慧熾火，燒彼眾生諸煩惱結。」
迦葉復言：「善哉，善哉！我今諦知如來所說，諸佛是常。」
佛言：「迦葉！譬如聖王素在後宮，或時遊觀在於後園，王雖不在諸婇女中，亦不得言聖王命終。善男子！如來亦爾，雖不現於閻浮提界，入涅槃中，不名無常。如來出於無量煩惱，入于涅槃安樂之處，游諸覺華，歡娛受樂。」
迦葉復問：「如佛言曰，我已久度煩惱大海。若佛已度煩惱海者，何緣復共耶輸陀羅，生羅睺羅？以是因緣，當知如來未度煩惱諸結大海。唯愿如來說其因緣。」
佛告迦葉：「汝不應言，如來久度煩惱大海，何緣復共耶輸
【現代漢語翻譯】 現代漢語譯本：佛陀說：『迦葉！你所說的鐵，指的是凡夫俗子。凡夫之人，即使消滅了煩惱，消滅之後還會再生，所以稱為無常。如來不是這樣，消滅之後不再生起，因此稱為常。』 迦葉又說：『就像燒紅的鐵，冷卻後放回火中又會變紅。如果如來也像這樣，應該還會再生煩惱，如果煩惱再生，那就是無常了。』 佛陀說：『迦葉！你不應該說如來是無常。為什麼呢？因為如來是常。善男子！就像燃燒的木頭，熄滅後會留下灰燼。煩惱熄滅后，就會有涅槃。壞衣服、斬首、破瓶等比喻，也是如此。這些東西都有各自的名字，叫做壞衣服、斬首、破瓶。迦葉！就像鐵冷卻後，可以再加熱。如來不是這樣，斷除煩惱后，就徹底清涼，煩惱的熾火，不會再重新燃起。迦葉！應當知道無量眾生就像那鐵，我用無漏智慧的火焰，燒掉眾生所有的煩惱結。』 迦葉又說：『太好了，太好了！我現在確實明白瞭如來所說，諸佛是常。』 佛陀說：『迦葉！譬如聖王平時在後宮，有時會到後花園遊玩，即使國王不在眾妃嬪之中，也不能說聖王已經駕崩。善男子！如來也是這樣，即使不在閻浮提界顯現，進入涅槃之中，也不能稱為無常。如來從無量的煩惱中解脫出來，進入涅槃安樂的境界，在覺悟之花中游玩，歡喜受樂。』 迦葉又問：『如佛所說，我早已度過煩惱的大海。如果佛陀已經度過煩惱的大海，為什麼又和耶輸陀羅（Yaśodharā）生下羅睺羅（Rāhula）呢？根據這個因緣，應當知道如來並沒有度過煩惱的結縛大海。希望如來說明其中的因緣。』 佛陀告訴迦葉：『你不應該說，如來早已度過煩惱的大海，為什麼又和耶輸
【English Translation】 English version: The Buddha said, 'Kāśyapa! What is referred to as iron, that is the name for ordinary beings. Ordinary beings, even if they extinguish their afflictions, they arise again after being extinguished, therefore they are called impermanent. The Tathāgata is not like that, once extinguished, they do not arise again, therefore they are called permanent.' Kāśyapa further said, 'Just like red-hot iron, once cooled, if placed back in the fire, it becomes red again. If the Tathāgata is like that, then afflictions should arise again, and if afflictions arise again, then that is impermanent.' The Buddha said, 'Kāśyapa! You should not say that the Tathāgata is impermanent. Why? Because the Tathāgata is permanent. Good man! Just like burning wood, after it is extinguished, there is ash. After afflictions are extinguished, there is Nirvāṇa. The metaphors of torn clothes, beheading, and broken bottles are also like this. These things each have their own names, called torn clothes, beheading, and broken bottles. Kāśyapa! Just like iron, once cooled, it can be heated again. The Tathāgata is not like that, having cut off afflictions, they are completely cool, and the blazing fire of afflictions will not arise again. Kāśyapa! You should know that countless beings are like that iron, and I use the fire of non-leaking wisdom to burn away all the afflictions of those beings.' Kāśyapa further said, 'Excellent, excellent! Now I truly understand what the Tathāgata has said, that all Buddhas are permanent.' The Buddha said, 'Kāśyapa! For example, a holy king usually resides in the inner palace, and sometimes goes to the rear garden for sightseeing. Even though the king is not among the concubines, it cannot be said that the holy king has passed away. Good man! The Tathāgata is also like this, even though not appearing in the Jambudvīpa realm, having entered into Nirvāṇa, it cannot be called impermanent. The Tathāgata has emerged from countless afflictions, entered into the peaceful realm of Nirvāṇa, and is enjoying the pleasure of wandering among the flowers of enlightenment.' Kāśyapa further asked, 'As the Buddha has said, I have long since crossed the ocean of afflictions. If the Buddha has already crossed the ocean of afflictions, why did you then have Rāhula with Yaśodharā (Yaśodharā)? Because of this cause, it should be known that the Tathāgata has not crossed the great ocean of the bonds of afflictions. I wish the Tathāgata would explain the cause of this.' The Buddha told Kāśyapa, 'You should not say that the Tathāgata has long since crossed the ocean of afflictions, why did you then have Yaśodharā
陀羅生羅睺羅？以是因緣，當知如來未度煩惱諸結大海。善男子！是大涅槃能建大義，汝等今當至心諦聽，廣為人說，莫生驚疑。若有菩薩摩訶薩住大涅槃，須彌山王如是高廣，悉能令入葶藶子糩，其諸眾生依須彌者，亦不迫迮、無來往想，如本不異。唯應度者，見是菩薩以須彌山內葶藶糩，復還安止本所住處。善男子！復有菩薩摩訶薩住大涅槃，能以三千大千世界置葶藶糩，其中眾生，亦無迫迮及往來想，如本不異。唯應度者，見是菩薩以此三千大千世界置葶藶糩，復還安止本所住處。善男子！復有菩薩摩訶薩住大涅槃，能以三千大千世界內一毛孔，乃至本處亦復如是。善男子！復有菩薩摩訶薩住大涅槃，斷取十方三千大千諸佛世界，置於針鋒，如貫棗葉，擲著他方異佛世界，其中所有一切眾生，不覺往返為在何處？唯應度者乃能見之，乃至本處亦復如是。善男子！復有菩薩摩訶薩住大涅槃，斷取十方三千大千諸佛世界，置於右掌如陶家輪，擲置他方微塵世界，無一眾生有往來想，唯應度者乃見之耳，乃至本處亦復如是。善男子！復有菩薩摩訶薩住大涅槃，斷取一切十方無量諸佛世界，悉內己身，其中眾生悉無迫迮，亦無往返及住處想，唯應度者乃能見之，乃至本處亦復如是。善男子！復有菩薩摩訶薩住大涅槃，以
【現代漢語翻譯】 現代漢語譯本 羅睺羅（佛陀之子）是陀羅（佛陀的父親）所生嗎？因為這個因緣，應當知道如來（佛陀）尚未度脫煩惱諸結的大海。善男子！這大涅槃（佛教的最高境界）能夠建立偉大的意義，你們現在應當專心諦聽，廣泛地為他人宣說，不要產生驚疑。如果有菩薩摩訶薩（偉大的菩薩）安住于大涅槃，即使像須彌山王（佛教中的聖山）那樣高廣，也能夠讓它進入葶藶子（一種草本植物的種子）的糩（細小的外殼）中，那些依附須彌山的眾生，也不會感到擁擠、沒有來往的想法，和原來一樣沒有差別。只有應該被度化的眾生，才能看到這位菩薩將須彌山放入葶藶子糩中，又將其放回原來的地方。善男子！又有菩薩摩訶薩安住于大涅槃，能夠將三千大千世界（佛教宇宙觀中的一個宇宙）放置在葶藶子糩中，其中的眾生，也不會感到擁擠和有來往的想法，和原來一樣沒有差別。只有應該被度化的眾生，才能看到這位菩薩將三千大千世界放入葶藶子糩中，又將其放回原來的地方。善男子！又有菩薩摩訶薩安住于大涅槃，能夠將三千大千世界放入一個毛孔中，乃至回到原來的地方也是如此。善男子！又有菩薩摩訶薩安住于大涅槃，能夠擷取十方三千大千諸佛世界，放在針尖上，像串棗葉一樣，投擲到其他佛的世界，其中所有的一切眾生，不會感覺到往返，也不知道自己在哪裡？只有應該被度化的眾生才能看到，乃至回到原來的地方也是如此。善男子！又有菩薩摩訶薩安住于大涅槃，能夠擷取十方三千大千諸佛世界，放在右掌中像陶工的輪子一樣旋轉，投擲到其他微塵世界，沒有一個眾生有往來的想法，只有應該被度化的眾生才能看到，乃至回到原來的地方也是如此。善男子！又有菩薩摩訶薩安住于大涅槃，能夠擷取一切十方無量諸佛世界，全部放入自己的身體中，其中的眾生都不會感到擁擠，也沒有往返和住所的想法，只有應該被度化的眾生才能看到，乃至回到原來的地方也是如此。善男子！又有菩薩摩訶薩安住于大涅槃，以
【English Translation】 English version Was Rahula (Buddha's son) born from Dhara (Buddha's father)? Because of this cause and condition, it should be known that the Tathagata (Buddha) has not yet crossed the great ocean of afflictions and bonds. Good man! This Great Nirvana (the highest state in Buddhism) can establish great meaning. You should now listen attentively with a sincere mind, widely proclaim it to others, and do not give rise to doubt and suspicion. If there is a Bodhisattva Mahasattva (a great Bodhisattva) abiding in Great Nirvana, even if it is as high and vast as Mount Sumeru (a sacred mountain in Buddhism), they can make it enter into the husk of a Lepidium seed (a seed of a herbaceous plant), and those beings who rely on Mount Sumeru will not feel crowded, nor have any thought of coming and going, and will be no different from before. Only those who are to be liberated can see this Bodhisattva put Mount Sumeru into the Lepidium seed husk and then return it to its original place. Good man! Again, there is a Bodhisattva Mahasattva abiding in Great Nirvana, who can place the three thousand great thousand worlds (a universe in Buddhist cosmology) into a Lepidium seed husk, and the beings within will not feel crowded or have any thought of coming and going, and will be no different from before. Only those who are to be liberated can see this Bodhisattva put the three thousand great thousand worlds into the Lepidium seed husk and then return them to their original place. Good man! Again, there is a Bodhisattva Mahasattva abiding in Great Nirvana, who can place the three thousand great thousand worlds into a single pore, and it is the same even when returning to their original place. Good man! Again, there is a Bodhisattva Mahasattva abiding in Great Nirvana, who can cut off the three thousand great thousand Buddha worlds of the ten directions, place them on the tip of a needle, like stringing jujube leaves, and throw them into other Buddha worlds, and all the beings within will not feel any coming and going, nor know where they are. Only those who are to be liberated can see this, and it is the same even when returning to their original place. Good man! Again, there is a Bodhisattva Mahasattva abiding in Great Nirvana, who can cut off the three thousand great thousand Buddha worlds of the ten directions, place them on their right palm like a potter's wheel, and throw them into other dust-like worlds, and not a single being will have any thought of coming and going. Only those who are to be liberated can see this, and it is the same even when returning to their original place. Good man! Again, there is a Bodhisattva Mahasattva abiding in Great Nirvana, who can cut off all the immeasurable Buddha worlds of the ten directions and place them all within their own body, and the beings within will not feel crowded, nor have any thought of coming and going or of a dwelling place. Only those who are to be liberated can see this, and it is the same even when returning to their original place. Good man! Again, there is a Bodhisattva Mahasattva abiding in Great Nirvana, who with
十方世界內一塵中，其中眾生亦無迫迮往返之想，唯應度者乃能見之，乃至本處亦復如是。善男子，是菩薩摩訶薩住大涅槃，則能示現種種無量神通變化，是故名曰大般涅槃。是菩薩摩訶薩所可示現如是無量神通變化，一切眾生無能測量，汝今云何能知，如來習近淫慾，生羅睺羅？
「善男子！我已久住是大涅槃，種種示現神通變化，於此三千大千世界百億日月，百億閻浮提種種示現，如《首楞嚴經》中廣說。我於三千大千世界或閻浮提示現涅槃，亦不畢竟取于涅槃。或閻浮提示入母胎，令其父母，生我子想，而我此身，畢竟不從淫慾和合而得生也。我已久從無量劫來離於淫慾，我今此身，即是法身，隨順世間，示現入胎。善男子！此閻浮提林微尼園，示現從母摩耶而生，生已即能東行七步，唱如是言：『我於人、天、阿修羅中，最尊最上。』父母、人、天見已驚喜，生希有心，而諸人等謂是嬰兒。而我此身，無量劫來，久離是法。如來身者即是法身，非是肉血、筋脈、骨髓之所成立，隨順世間眾生法故，示為嬰兒。南行七步，示現欲為無量眾生作上福田。西行七步，示現生盡，永斷老死，是最後身。北行七步，示現已度諸有生死。東行七步，示為眾生而作導首。四維七步，示現斷滅種種煩惱、四魔種性，成於
【現代漢語翻譯】 現代漢語譯本：在十方世界中的一粒微塵中，其中的眾生也不會感到擁擠或往返的念頭，只有那些應該被度化的人才能看到。甚至在他們原本的地方也是如此。善男子，這位菩薩摩訶薩安住于大涅槃，就能示現種種無量神通變化，因此被稱為大般涅槃。這位菩薩摩訶薩所能示現的如此無量神通變化，一切眾生都無法衡量。你現在怎麼能知道，如來會親近淫慾，生下羅睺羅（佛陀之子）呢？ 善男子！我早已安住于大涅槃，種種示現神通變化，在這三千大千世界中的百億日月，百億閻浮提（人所居住的世界）中種種示現，如同《首楞嚴經》中所廣泛講述的那樣。我在這三千大千世界或閻浮提中示現涅槃，但並非真的進入涅槃。或者在閻浮提中示現進入母胎，讓他們的父母產生我兒子的想法，而我的這個身體，實際上並不是從淫慾和合而得生的。我早已從無量劫以來就遠離了淫慾，我現在的這個身體，就是法身，爲了順應世間，才示現入胎。善男子！在這閻浮提的藍毗尼園，我示現從母親摩耶（佛陀生母）而生，出生后就能向東走七步，並說：『我於人、天、阿修羅（一種神）之中，最為尊貴至上。』父母、人、天看到后都感到驚喜，生起稀有的想法，而人們都認為我只是個嬰兒。而我的這個身體，從無量劫以來，早已遠離了這種狀態。如來的身體就是法身，不是由肉血、筋脈、骨髓所組成的，爲了順應世間眾生的法則，才示現為嬰兒。向南走七步，示現要為無量眾生作最上的福田。向西走七步，示現生命終結，永遠斷絕老死，這是最後的身軀。向北走七步，示現已經度脫了所有生死的輪迴。向東走七步，示現為眾生作引導者。向四維方向走七步，示現斷滅種種煩惱、四魔（煩惱魔、五陰魔、死魔、天魔）的種性，成就了
【English Translation】 English version: Within a single mote of dust in the ten directions of the world, the beings therein do not feel crowded or have thoughts of going back and forth. Only those who are to be liberated can see it, and even in their original places, it is the same. Good man, this Bodhisattva Mahasattva, dwelling in the Great Nirvana, can manifest various immeasurable spiritual powers and transformations. Therefore, it is called the Great Nirvana. The immeasurable spiritual powers and transformations that this Bodhisattva Mahasattva can manifest are beyond the measure of all beings. How can you now know that the Tathagata would engage in sexual desire and give birth to Rahula (Buddha's son)? Good man! I have long dwelt in the Great Nirvana, manifesting various spiritual powers and transformations. In this three thousand great thousand world, in hundreds of billions of suns and moons, and in hundreds of billions of Jambudvipa (the world where humans live), I have manifested in various ways, as extensively described in the 'Surangama Sutra'. In this three thousand great thousand world or in Jambudvipa, I manifest Nirvana, but I do not actually enter Nirvana. Or in Jambudvipa, I manifest entering a mother's womb, causing their parents to think of me as their son, but this body of mine is not actually born from the union of sexual desire. I have long been free from sexual desire since countless kalpas. This body of mine now is the Dharma body. To accord with the world, I manifest entering the womb. Good man! In the Lumbini Garden of this Jambudvipa, I manifested being born from my mother Maya (Buddha's mother). After birth, I could walk seven steps to the east and proclaim: 'I am the most honored and supreme among humans, gods, and asuras (a type of deity).' My parents, humans, and gods were delighted and had rare thoughts, while people thought I was just a baby. But this body of mine has long been free from this state since countless kalpas. The body of the Tathagata is the Dharma body, not formed by flesh, blood, tendons, or bones. To accord with the laws of sentient beings in the world, I manifested as a baby. Walking seven steps to the south, I manifested the intention to be the supreme field of merit for countless beings. Walking seven steps to the west, I manifested the end of life, the eternal cessation of old age and death, this being the last body. Walking seven steps to the north, I manifested having transcended all cycles of birth and death. Walking seven steps to the east, I manifested being a guide for sentient beings. Walking seven steps in the four cardinal directions, I manifested the cutting off of various afflictions, the nature of the four maras (affliction mara, skandha mara, death mara, and deva mara), and the attainment of
如來、應、正遍知。上行七步，示現不為不凈之物之所染污，猶如虛空。下行七步，示現法雨，滅地獄火，令彼眾生，受安隱樂，毀禁戒者示作霜雹。于閻浮提生七日已，又示剃髮，諸人皆謂我是嬰兒，初始剃髮。一切人、天、魔王波旬、沙門、婆羅門，無有能見我頂相者，況有持刀臨之剃髮。若有持刀至我頂者，無有是處。我久已於無量劫中，剃除鬚髮，為欲隨順世間法故，示現剃髮。我既生已，父母將我入天祠中，以我示于摩醯首羅，摩醯首羅即見我時，合掌恭敬立在一面。我已久于無量劫中，舍離如是入天祠法，為欲隨順世間法故，示現如是。我于閻浮提示現穿耳，一切眾生實無有能穿我耳者，隨順世間眾生法故，示現如是。復以諸寶作師子珰，用莊嚴耳；然我已於無量劫中，離莊嚴具，為欲隨順世間法故，作是示現。示入學堂，修學書疏；然我已於無量劫中，具足成就。遍觀三界所有眾生，無有堪任為我師者，為欲隨順世間法故，示入學堂，故名如來、應、正遍知。習學乘象、盤馬、捔力種種伎藝，亦復如是。于閻浮提而復示現為王太子，眾生皆見我為太子，於五欲中歡娛受樂；然我已於無量劫中，舍離如是五欲之樂，為欲隨順世間法故，示如是相。相師佔我若不出家，當爲轉輪聖王，王閻浮提，一切眾生皆
【現代漢語翻譯】 現代漢語譯本：如來（Tathagata）、應（Arhat）、正遍知（Samyaksambuddha）。我出生時向上走了七步，這顯示我不會被不潔之物所污染，就像虛空一樣。向下走了七步，這顯示我降下法雨，熄滅地獄之火，使那裡的眾生得到安穩快樂，而對於那些毀壞戒律的人，則示現為霜雹。在閻浮提（Jambudvipa）出生七天後，我又示現剃髮，人們都以為我是嬰兒，才開始剃髮。所有的人、天、魔王波旬（Mara Papiyas）、沙門（Sramana）、婆羅門（Brahmana），沒有誰能看到我的頭頂，更何況用刀來給我剃髮。如果有人拿刀到我的頭頂，那是不可能的。我早已在無量劫中剃除了鬚髮，爲了順應世間的法則，才示現剃髮。我出生后，父母帶我進入天祠，把我展示給摩醯首羅（Mahesvara），摩醯首羅見到我時，合掌恭敬地站在一邊。我早已在無量劫中捨棄了進入天祠的習俗，爲了順應世間的法則，才示現如此。我在閻浮提示現穿耳，實際上沒有眾生能夠穿我的耳朵，爲了順應世間眾生的法則，才示現如此。我又用各種珍寶製作獅子耳環，用來裝飾耳朵；然而我早已在無量劫中遠離了裝飾品，爲了順應世間的法則，才做這樣的示現。我示現進入學堂，學習書寫和疏文；然而我早已在無量劫中具足成就。遍觀三界所有眾生，沒有誰能勝任做我的老師，爲了順應世間的法則，才示現進入學堂，所以被稱為如來、應、正遍知。我學習騎象、盤馬、角力等各種技藝，也是如此。在閻浮提，我又示現為王太子，眾生都看到我作為太子，在五欲中歡娛享樂；然而我早已在無量劫中捨棄了五欲的快樂，爲了順應世間的法則，才示現這樣的形象。相師占卜說，如果我不出家，就會成為轉輪聖王（Chakravartin），統治閻浮提，一切眾生都將 現代漢語譯本：歸順於我。我早已在無量劫中捨棄了王位，爲了順應世間的法則，才示現為王太子。我示現娶妻，生子，然而我早已在無量劫中捨棄了妻子和孩子，爲了順應世間的法則，才示現如此。我示現出游四門，看到老人、病人、死人，以及出家之人，我因此厭離世間，生起出家之心。我示現捨棄王位，剃除鬚髮，穿上袈裟，進入深山修行。我示現六年苦行，日食一麻一麥，身體枯瘦，骨瘦如柴。我示現接受牧女的乳糜供養，恢復體力。我示現降伏魔軍，成就無上正等正覺。我示現轉法輪，度化眾生。我示現進入涅槃，滅度。我所做的一切，都是爲了順應世間的法則，讓眾生能夠理解和接受佛法。我所說的這些，都是爲了讓眾生明白，我不是一個普通的凡人，而是一個已經成就無上正等正覺的佛陀。
【English Translation】 English version: The Tathagata (Thus Gone One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One). I took seven steps upwards at birth, showing that I am not defiled by impure things, like the void. I took seven steps downwards, showing that I rain down the Dharma, extinguishing the fires of hell, bringing peace and joy to those beings, and showing frost and hail to those who break the precepts. Seven days after being born in Jambudvipa (the continent of the rose apple tree), I showed the shaving of my hair, and people thought I was a baby, just starting to shave. All people, gods, Mara Papiyas (the Evil One), Sramanas (ascetics), and Brahmanas (priests), none could see the top of my head, let alone hold a knife to shave it. If anyone were to hold a knife to my head, it would be impossible. I had already shaved my hair and beard in countless kalpas (eons), but I showed the shaving of my hair to accord with worldly customs. After I was born, my parents took me to the temple of the gods, and showed me to Mahesvara (the Great Lord), and when Mahesvara saw me, he stood to one side with his palms together in reverence. I had already abandoned the custom of entering the temple of the gods in countless kalpas, but I showed this to accord with worldly customs. I showed the piercing of my ears in Jambudvipa, but in reality, no being could pierce my ears, and I showed this to accord with the customs of worldly beings. I also made lion earrings from various jewels to adorn my ears; however, I had already abandoned adornments in countless kalpas, and I showed this to accord with worldly customs. I showed myself entering school, studying writing and treatises; however, I had already fully accomplished this in countless kalpas. Looking throughout the three realms, there was no one fit to be my teacher, and I showed myself entering school to accord with worldly customs, therefore I am called Tathagata, Arhat, Samyaksambuddha. I learned to ride elephants, circle horses, wrestle, and various other skills, and it was the same. In Jambudvipa, I also showed myself as a crown prince, and beings saw me as a prince, enjoying the pleasures of the five desires; however, I had already abandoned the pleasures of the five desires in countless kalpas, and I showed this appearance to accord with worldly customs. A fortune teller predicted that if I did not leave home, I would become a Chakravartin (Wheel-Turning Monarch), ruling Jambudvipa, and all beings would English version: submit to me. I had already abandoned the throne in countless kalpas, and I showed myself as a crown prince to accord with worldly customs. I showed myself taking a wife and having children, but I had already abandoned wives and children in countless kalpas, and I showed this to accord with worldly customs. I showed myself going out through the four gates, seeing the old, the sick, the dead, and those who had left home, and I therefore became disgusted with the world and developed the desire to leave home. I showed myself abandoning the throne, shaving my hair and beard, putting on the robes, and entering the deep mountains to practice. I showed myself practicing austerities for six years, eating one sesame seed and one grain of rice a day, my body withered and emaciated. I showed myself accepting the milk porridge offered by the shepherdess, and regaining my strength. I showed myself subduing the armies of Mara, and attaining Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). I showed myself turning the wheel of the Dharma, and liberating beings. I showed myself entering Nirvana, and passing away. All that I did was to accord with worldly customs, so that beings could understand and accept the Dharma. All that I have said is to make beings understand that I am not an ordinary mortal, but a Buddha who has already attained Anuttara-samyak-sambodhi.
信是言；然我已於無量劫中，舍轉輪王位，為法輪王。于閻浮提現離婇女五欲之樂，見老病死及沙門已，出家修道，眾生皆謂悉達太子初始出家；然我已於無量劫中，出家學道，隨順世法故，示如是。我于閻浮提示現出家，受具足戒，精勤修道，得須陀洹果、斯陀含果、阿那含果、阿羅漢果，眾人皆謂是阿羅漢果易得不難；然我已於無量劫中成阿羅漢果。為欲度脫諸眾生故，坐于道場菩提樹下，以草為座，摧伏眾魔，眾皆謂我，始於道場菩提樹下降伏魔官；然我已於無量劫中久降伏已，為欲降伏剛強眾生，故現是化。我又示現大小便利、出息入息，眾皆謂我有大小便利、出息入息；然我是身所得果報，悉無如是大小便利、出入息等，隨順世間故示如是。我又示現受人信施；然我是身都無飢渴，隨順世法，故示如是。我又示同諸眾生故，現有睡眠；然我已於無量劫中，具足無上深妙智慧，遠離三有，進止威儀。頭痛、腹痛、背痛、木槍、洗足、洗手，洗面、漱口嚼楊枝等，眾皆謂我有如是事；然我此身都無此事。我足清凈猶如蓮花，口氣凈潔如優缽羅香，一切眾生謂我是人，我實非人。我又示現受糞掃衣、浣濯縫打；然我久已不須是衣。眾人皆謂羅睺羅者是我之子，輸頭檀王是我之父，摩耶夫人是我之母，處在世間受諸
【現代漢語翻譯】 現代漢語譯本： 信是言，然而我已在無量劫中，捨棄了轉輪王的王位，成爲了法輪王（以佛法教化眾生的王）。在閻浮提（我們所居住的這個世界）示現捨棄了婇女（宮女）和五欲（色、聲、香、味、觸）的享樂，看到衰老、疾病、死亡以及沙門（出家修行的人）后，出家修行。眾生都認為悉達太子（釋迦牟尼佛的俗名）是最初出家；然而我已在無量劫中出家學道，爲了順應世間法，才示現如此。我在閻浮提示現出家，受具足戒（佛教最高的戒律），精勤修行，證得了須陀洹果（小乘初果）、斯陀含果（小乘二果）、阿那含果（小乘三果）、阿羅漢果（小乘最高果位），眾人都認為阿羅漢果很容易得到；然而我已在無量劫中成就了阿羅漢果。爲了度脫一切眾生，我坐在道場（修行的地方）菩提樹下，以草為座，降伏了眾魔，眾人都認為我是在道場菩提樹下才開始降伏魔官；然而我已在無量劫中降伏了他們，爲了降伏剛強的眾生，才示現這樣的變化。我又示現大小便、呼吸，眾人都認為我有大小便、呼吸；然而我這個身體所得到的果報，實際上沒有大小便、呼吸等，爲了順應世間，才示現如此。我又示現接受別人的供養；然而我這個身體實際上沒有飢渴，爲了順應世間法，才示現如此。我又爲了和眾生一樣，示現有睡眠；然而我已在無量劫中，具足了無上深妙的智慧，遠離了三有（欲界、色界、無色界），進退舉止都莊嚴合度。頭痛、腹痛、背痛、木槍（身體被刺傷）、洗腳、洗手、洗臉、漱口嚼楊枝等，眾人都認為我有這些事情；然而我這個身體實際上沒有這些事情。我的腳清凈猶如蓮花，口氣清凈芬芳如優缽羅花（藍色蓮花）的香氣，一切眾生認為我是人，我實際上不是人。我又示現穿糞掃衣（用丟棄的布縫製的衣服）、洗滌縫補；然而我早就已經不需要這些衣服了。眾人都認為羅睺羅（釋迦牟尼佛的兒子）是我的兒子，輸頭檀王（釋迦牟尼佛的父親）是我的父親，摩耶夫人（釋迦牟尼佛的母親）是我的母親，在世間承受各種苦樂；然而我已在無量劫中，遠離了這些苦樂。
【English Translation】 English version: 'Faith is speech; yet I have, in immeasurable kalpas (eons), relinquished the position of a Chakravartin king (universal monarch) to become a Dharma king (a king who rules by the Dharma). In Jambudvipa (the world we inhabit), I manifested the renunciation of the pleasures of women and the five desires (form, sound, smell, taste, and touch). Upon seeing old age, sickness, death, and a shramana (ascetic), I left home to practice the Way. All beings believe that Siddhartha Gautama (the Buddha's given name) was the first to leave home; however, I have left home to study the Way in immeasurable kalpas. To accord with worldly customs, I manifested in this way. In Jambudvipa, I manifested leaving home, receiving the full monastic precepts, diligently practicing the Way, and attaining the Srotaapanna (stream-enterer), Sakrdagamin (once-returner), Anagamin (non-returner), and Arhat (worthy one) fruits. People believe that the Arhat fruit is easy to attain; however, I have attained the Arhat fruit in immeasurable kalpas. To liberate all beings, I sat at the Bodhimanda (place of enlightenment) under the Bodhi tree, using grass as a seat, and subdued all the demons. People believe that I began to subdue the demon officials at the Bodhimanda under the Bodhi tree; however, I have subdued them long ago in immeasurable kalpas. To subdue the stubborn beings, I manifested this transformation. I also manifested having bowel movements and breathing. People believe that I have bowel movements and breathing; however, the karmic result of this body is that I do not have bowel movements or breathing. To accord with the world, I manifested in this way. I also manifested receiving offerings from people; however, this body of mine has no hunger or thirst. To accord with worldly customs, I manifested in this way. I also manifested having sleep, like all beings; however, I have, in immeasurable kalpas, fully possessed supreme and profound wisdom, have been far from the three realms of existence (desire, form, and formless), and my movements and deportment are dignified. Headaches, stomachaches, backaches, being pierced by a wooden spear, washing feet, washing hands, washing face, rinsing the mouth, chewing on a twig, etc., people believe that I have these things; however, this body of mine has none of these things. My feet are pure like a lotus flower, and my breath is pure and fragrant like the scent of an Utpala flower (blue lotus). All beings believe that I am a human, but I am not a human. I also manifested wearing discarded rags, washing and sewing them; however, I have long since not needed these clothes. People believe that Rahula (the Buddha's son) is my son, King Suddhodana (the Buddha's father) is my father, and Queen Maya (the Buddha's mother) is my mother, and that I experience various joys and sorrows in the world; however, I have, in immeasurable kalpas, been far from these joys and sorrows.
快樂，離如是事出家學道。眾人復言：『是王太子瞿曇大姓，遠離世樂，求出世法。』然我久離世間淫慾，如是等事，悉是示現。一切眾生咸謂是人，然我實非。
「善男子！我雖在此閻浮提中，數數示現入于涅槃，然我實不畢竟涅槃，而諸眾生皆謂如來真實滅盡，而如來性實不永滅，是故當知是常住法、不變易法。善男子！大涅槃者，即是諸佛如來法界。我又示現閻浮提中出於世間，眾生皆謂我始成佛；然我已於無量劫中所作已辦，隨順世法故，復示現於閻浮提初出成佛。我又示現於閻浮提不持禁戒，犯四重罪，眾人皆見謂我實犯；然我已於無量劫中，堅持禁戒無有漏缺。我又示現於閻浮提為一闡提，眾人皆見是一闡提；然我實非一闡提也，一闡提者云何能成阿耨多羅三藐三菩提？我又示現於閻浮提破和合僧，眾生皆謂我是破僧；我觀人天，無有能破和合僧者。我又示現於閻浮提護持正法，眾人皆謂我是護法，悉生驚怪；諸佛法爾，不應驚怪。我又示現於閻浮提為魔波旬，眾人皆謂我是波旬；然我久于無量劫中離於魔事，清凈無染猶如蓮花。我又示現於閻浮提女身成佛，眾人皆言：『甚奇，女人能成阿耨多羅三藐三菩提。』如來畢竟不受女身，為欲調伏無量眾生故現女像，憐愍一切諸眾生故，而復示現種種色
像。我又示現閻浮提中生於四趣；然我久已斷諸趣因，以業因故墮於四趣，為度眾生故生是中。我又示現閻浮提中，作梵天王，令事梵者，安住正法；然我實非，而諸眾生咸皆謂我為真梵天。示現天像，遍諸天廟，亦復如是。我又示現於閻浮提入淫女舍；然我實無貪淫之想，清凈不污猶如蓮花。為諸貪淫嗜色眾生，於四衢道宣說妙法，然我實無慾穢之心，眾人謂我守護女人。我又示現於閻浮提入青衣舍，為教諸婢令住正法；然我實無如是惡業，墮在青衣。我又示現閻浮提中而作博士，為教童蒙，令住正法。我又示現於閻浮提，入諸酒會、博弈之處，示受種種勝負斗諍，為欲拔濟彼諸眾生；而我實無如是惡業，而諸眾生皆謂我作如是之業。我又示現久住冢間，作大鷲身，度諸飛鳥，而諸眾生皆謂我是真實鷲身；然我久已離於是業，為欲度彼諸鳥鷲故，示如是身。我又示現閻浮提中作大長者，為欲安立無量眾生住于正法。又復示作諸王大臣、王子輔相，於是眾中各為第一，為修正法故住王位。我又示現閻浮提中疫病劫起，多有眾生為病所惱，先施醫藥，然後為說微妙正法，令其安住無上菩提；眾人皆謂是病劫起。又復示現閻浮提中飢餓劫起，隨其所須供給飲食，然後為說微妙正法，令其安住無上菩提。又復示現閻浮提中刀
【現代漢語翻譯】 現代漢語譯本：我還會示現在閻浮提（Jambudvipa，我們所居住的這個世界）中，投生於四趣（四種輪迴的去處，即地獄、餓鬼、畜生、人道）；然而我早已斷絕了導致輪迴的業因，只是因為過去的業力示現墮入四趣，爲了度化眾生才投生其中。我又示現在閻浮提中，化作梵天王（Brahma，印度教的創造神），讓那些崇拜梵天的人安住于正法；然而我實際上並非梵天，但眾生都認為我是真正的梵天。我還會示現天人的形象，遍佈各個天廟，情況也是如此。我又示現在閻浮提中進入妓院；然而我實際上沒有貪淫的念頭，清凈無染如同蓮花。爲了那些貪淫好色的眾生，我在四通八達的道路上宣說微妙的佛法，但我實際上沒有淫慾之心，而眾人卻認為我是在守護女人。我又示現在閻浮提中進入青衣（奴婢）的住所，爲了教導那些婢女安住于正法；然而我實際上沒有這樣的惡業，墮落為奴婢。我又示現在閻浮提中，化作博士（學者），爲了教導孩童，讓他們安住于正法。我又示現在閻浮提中，出入各種酒會、賭博場所，示現接受各種輸贏的爭鬥，爲了救拔那些眾生；而我實際上沒有這樣的惡業，但眾生都認為我做了這樣的事情。我又示現長期住在墳墓之間，化作巨大的鷲鳥，度化各種飛鳥，而眾生都認為我是真正的鷲鳥；然而我早已脫離了這樣的業報，爲了度化那些鷲鳥，才示現這樣的身體。我又示現在閻浮提中，化作大長者（富有的長者），爲了安立無量眾生安住于正法。我又示現化作諸王、大臣、王子、輔相，在這些人群中都成為第一，爲了修正佛法而住在王位上。我又示現在閻浮提中，瘟疫劫難興起，許多眾生被疾病所困擾，我先施予醫藥，然後為他們宣說微妙的正法，讓他們安住于無上菩提；眾人卻都認為是瘟疫劫難興起。我又示現在閻浮提中，飢餓劫難興起，我隨他們所需供給飲食，然後為他們宣說微妙的正法，讓他們安住于無上菩提。我又示現在閻浮提中，刀兵劫難興起 現代漢語譯本：，
【English Translation】 English version: I also manifest in Jambudvipa (the world we live in), being born into the four destinies (the four realms of rebirth: hell, hungry ghosts, animals, and humans); however, I have long since severed the causes of karma that lead to rebirth, but due to past karmic forces, I appear to fall into the four destinies, being born there to liberate sentient beings. I also manifest in Jambudvipa, transforming into Brahma (the Hindu god of creation), causing those who worship Brahma to abide in the true Dharma; however, I am not actually Brahma, but all beings believe me to be the true Brahma. I also manifest as a celestial being, appearing in all the celestial temples, and the situation is the same. I also manifest in Jambudvipa, entering brothels; however, I actually have no lustful thoughts, being pure and undefiled like a lotus flower. For the sake of those lustful and sensual beings, I proclaim the wonderful Dharma on the crossroads, but I actually have no desire, while people think I am protecting women. I also manifest in Jambudvipa, entering the dwellings of blue-clad servants (slaves), to teach those maids to abide in the true Dharma; however, I actually have no such evil karma, falling into the state of a slave. I also manifest in Jambudvipa, transforming into a scholar, to teach children, causing them to abide in the true Dharma. I also manifest in Jambudvipa, going in and out of various drinking parties and gambling places, showing myself accepting various wins and losses in disputes, to save those beings; while I actually have no such evil karma, but all beings think I have done such things. I also manifest living long among the tombs, transforming into a great vulture, liberating various birds, while all beings think I am a real vulture; however, I have long since been free from such karmic retribution, and to liberate those vultures, I manifest such a body. I also manifest in Jambudvipa, transforming into a great elder (wealthy elder), to establish countless beings in the true Dharma. I also manifest transforming into kings, ministers, princes, and advisors, becoming the foremost among these people, residing in the royal position to rectify the Dharma. I also manifest in Jambudvipa, when the calamity of plague arises, many beings are troubled by illness, I first provide medicine, and then proclaim the wonderful Dharma to them, causing them to abide in unsurpassed Bodhi; but people all think it is the arising of the plague calamity. I also manifest in Jambudvipa, when the calamity of famine arises, I provide food according to their needs, and then proclaim the wonderful Dharma to them, causing them to abide in unsurpassed Bodhi. I also manifest in Jambudvipa, when the calamity of war arises English version: ,
兵劫起，即為說法令離怨害，使得安住無上菩提。又復示現為計常者說無常想，計樂想者為說苦想，計我想者說無我想，計凈想者說不凈想。若有眾生貪著三界，即為說法，令離是處，度眾生故，為說無上微妙法藥。為斷一切煩惱樹故，種植無上法藥之樹。為欲拔濟諸外道故，說于正法。雖復示現為眾生師，而心初無眾生師想，為欲拔濟諸下賤故，現入其中而為說法，非是惡業受是身也。如來正覺如是安住于大涅槃，是故名為常住無變。如閻浮提，東弗于逮、西瞿耶尼、北郁單越亦復如是。如四天下，三千大千世界亦爾。二十五有，如《首楞嚴經》中廣說，以是故名大般涅槃。若有菩薩摩訶薩安住如是大般涅槃，能示如是神通變化而無所畏。
「迦葉！以是緣故，汝不應言羅睺羅者是佛之子。何以故？我于往昔無量劫中已離欲有，是故如來名曰常住，無有變易。」
迦葉復言：「如來云何名曰常住？如佛言曰：『如燈滅已，無有方所，如來亦爾，既滅度已，亦無方所。』」
佛言迦葉：「善男子！汝今不應作如是言：『燈滅盡已，無有方所，如來亦爾，既滅度已，無有方所。』善男子！譬如男女然燈之時，燈爐大小悉滿中油，隨有油在，其明猶存；若油盡已，明亦俱盡。其明滅者，喻煩惱滅，明雖
【現代漢語翻譯】 現代漢語譯本 當戰亂發生時，佛陀會說法，使眾生遠離怨恨和傷害，讓他們安住于無上菩提（覺悟）。佛陀還會為執著于常的人宣說無常的道理，為執著於樂的人宣說苦的道理，為執著於我的人宣說無我的道理，為執著于凈的人宣說不凈的道理。如果有眾生貪戀三界（欲界、色界、無色界），佛陀會說法，讓他們脫離這些地方。爲了度化眾生，佛陀宣說無上微妙的法藥。爲了斷除一切煩惱之樹，佛陀種植無上法藥之樹。爲了救拔那些外道，佛陀宣說正法。雖然佛陀示現為眾生的導師，但心中並沒有作為眾生導師的想法。爲了救拔眾生，佛陀示現進入其中併爲他們說法，這並非是因惡業而受此身。如來正覺（佛陀的覺悟）如此安住于大涅槃（最終的解脫），因此被稱為常住不變。如同閻浮提（我們所居住的南贍部洲），東弗于逮（東勝身洲）、西瞿耶尼（西牛貨洲）、北郁單越（北俱盧洲）也是如此。如同四大洲，三千大千世界也是如此。二十五有（三界中的二十五種存在狀態），如《首楞嚴經》中廣說，因此被稱為大般涅槃。如果有菩薩摩訶薩（偉大的菩薩）安住于如此的大般涅槃，能夠示現如此的神通變化而無所畏懼。 『迦葉（佛陀的弟子）！因為這個緣故，你不應該說羅睺羅（佛陀的兒子）是佛陀的兒子。為什麼呢？因為我在過去無量劫中已經脫離了慾望，所以如來被稱為常住，沒有變易。』 迦葉又說：『如來為什麼被稱為常住呢？正如佛陀所說：『如同燈滅之後，沒有去處，如來也是如此，既然滅度之後，也沒有去處。』』 佛陀對迦葉說：『善男子！你不應該這樣說：『燈滅盡之後，沒有去處，如來也是如此，既然滅度之後，也沒有去處。』善男子！譬如男女點燈的時候，燈盞的大小都裝滿了油，只要有油在，燈光就存在；如果油用盡了，燈光也就熄滅了。燈光熄滅，比喻煩惱熄滅，燈光雖然
【English Translation】 English version When wars arise, the Buddha teaches the Dharma to make beings depart from resentment and harm, enabling them to dwell in unsurpassed Bodhi (enlightenment). The Buddha also manifests to those who cling to permanence by teaching the concept of impermanence, to those who cling to pleasure by teaching the concept of suffering, to those who cling to self by teaching the concept of non-self, and to those who cling to purity by teaching the concept of impurity. If there are beings who are attached to the three realms (the desire realm, the form realm, and the formless realm), the Buddha teaches the Dharma to make them depart from these places. To liberate beings, the Buddha teaches the unsurpassed and subtle Dharma medicine. To cut off all the trees of afflictions, the Buddha plants the tree of unsurpassed Dharma medicine. To rescue those of other paths, the Buddha teaches the Right Dharma. Although the Buddha manifests as a teacher of beings, in the heart, there is no thought of being a teacher of beings. To rescue beings, the Buddha manifests and enters among them to teach the Dharma, this is not because of bad karma that the Buddha receives this body. The Tathagata's (Buddha's) Right Enlightenment thus dwells in Great Nirvana (ultimate liberation), therefore it is called permanent and unchanging. Just like Jambudvipa (the continent we live on), so are East Videha (East Purvavideha), West Godaniya (West Aparagodaniya), and North Kuru (North Uttarakuru). Just like the four continents, so are the three thousand great thousand worlds. The twenty-five existences (the twenty-five states of existence in the three realms), as extensively explained in the Shurangama Sutra, are therefore called Great Nirvana. If there is a Bodhisattva Mahasattva (a great Bodhisattva) who dwells in such Great Nirvana, they can manifest such miraculous transformations without fear. 'Kashyapa (a disciple of the Buddha)! For this reason, you should not say that Rahula (the Buddha's son) is the Buddha's son. Why? Because in countless past kalpas, I have already departed from desire, therefore the Tathagata is called permanent and unchanging.' Kashyapa then said, 'How is the Tathagata called permanent? As the Buddha said, 'Like a lamp that has gone out, there is no place it goes, so too is the Tathagata, having passed into Nirvana, there is no place he goes.' The Buddha said to Kashyapa, 'Good man! You should not say, 'When a lamp is extinguished, there is no place it goes, so too is the Tathagata, having passed into Nirvana, there is no place he goes.' Good man! For example, when men and women light a lamp, the lamp's container, whether large or small, is filled with oil. As long as there is oil, the light remains; if the oil is used up, the light also goes out. The extinguishing of the light is a metaphor for the extinguishing of afflictions, although the light
滅盡，燈爐猶存。如來亦爾，煩惱雖滅，法身常存。善男子！于意云何，明與燈爐為俱滅不？」
迦葉答言：「不也。世尊！雖不俱滅，然是無常。若以法身喻燈爐者，燈爐無常。法身亦爾，應是無常。」
「善男子！汝今不應作如是難。如世間言器，如來世尊無上法器，而器無常，非如來也。一切法中涅槃為常，如來體之故名為常。複次善男子！言燈滅者，即是羅漢所證涅槃，以滅貪愛、諸煩惱故，喻之燈滅。阿那含者，名曰有貪，以有貪故，不得說言同於燈滅。是故我昔，覆相說言，喻如燈滅，非大涅槃同於燈滅。阿那含者非數數來，又不還來二十五有，更不受于臭身、蟲身、食身、毒身，是則名為阿那含也。若更受身名為那含，不受身者名阿那含；有去來者名曰那含，無去來者名阿那含。」
大般涅槃經卷第四 大正藏第 12 冊 No. 0374 大般涅槃經
大般涅槃經卷第五
北涼天竺三藏曇無讖譯如來性品第四之二
爾時迦葉菩薩白佛言：「世尊！如佛所說，諸佛世尊有秘密藏。是義不然。何以故？諸佛世尊唯有密語，無有密藏。譬如幻主，機關、木人，人雖睹見屈伸俯仰，莫知其內而使之然。佛法不爾，咸令眾生悉得知見，云何當言諸佛世尊有秘密藏？
【現代漢語翻譯】 現代漢語譯本：『滅盡』，就像燈火熄滅，但燈爐仍然存在。如來也是這樣，煩惱雖然滅盡，但法身卻常存。善男子！你認為如何？光明和燈爐是同時熄滅的嗎？」 迦葉回答說：『不是的，世尊！雖然不是同時熄滅，但它們都是無常的。如果用法身比喻燈爐，燈爐是無常的，那麼法身也應該像燈爐一樣是無常的。』 『善男子！你不應該這樣發問。就像世間所說的器皿，如來世尊是無上的法器，器皿是無常的，但如來不是無常的。一切法中，涅槃是常住的，如來證悟了涅槃，所以稱為常。再者，善男子！所說的燈滅，是指羅漢所證的涅槃，因為他們滅除了貪愛和各種煩惱，所以用燈滅來比喻。阿那含（Anagamin，不還果）被稱為『有貪』，因為還有貪慾，所以不能說他們和燈滅一樣。因此，我以前用隱晦的方式說，用燈滅來比喻，並不是說大涅槃也像燈滅一樣。阿那含不會再來，也不會再回到二十五有（二十五種存在狀態），不再承受臭身、蟲身、食身、毒身，這稱為阿那含。如果再次受生就稱為那含（Agamin，還果），不再受生就稱為阿那含；有來去的稱為那含，沒有來去的稱為阿那含。』
大般涅槃經卷第四 大正藏第 12 冊 No. 0374 大般涅槃經
大般涅槃經卷第五
北涼天竺三藏曇無讖譯如來性品第四之二
這時，迦葉菩薩對佛說：『世尊！就像佛所說的，諸佛世尊有秘密藏。這個說法是不對的。為什麼呢？諸佛世尊只有秘密的語言，沒有秘密的藏。譬如幻術師，用機關控制木偶，人們雖然看到木偶屈伸俯仰，卻不知道其中的機關。佛法不是這樣，它讓所有眾生都能知道和看見，怎麼能說諸佛世尊有秘密藏呢？』
【English Translation】 English version: 'Extinction' is like when a lamp's flame is extinguished, but the lamp stand remains. The Tathagata (如來, Thus Come One) is also like this; although afflictions are extinguished, the Dharmakaya (法身, Dharma Body) remains eternally. Good man! What do you think? Are the light and the lamp stand extinguished together?' Kasyapa (迦葉) replied, 'No, World Honored One! Although they are not extinguished together, they are impermanent. If the Dharmakaya is likened to a lamp stand, the lamp stand is impermanent, then the Dharmakaya should also be impermanent like the lamp stand.' 'Good man! You should not pose such a question. Just as worldly vessels are spoken of, the Tathagata, the World Honored One, is the supreme Dharma vessel. While vessels are impermanent, the Tathagata is not. Among all dharmas, Nirvana (涅槃) is permanent. The Tathagata embodies it, therefore it is called permanent. Furthermore, good man! The extinguishing of the lamp refers to the Nirvana attained by an Arhat (羅漢, one who has attained enlightenment), because they have extinguished greed, love, and all afflictions, hence the metaphor of the lamp being extinguished. An Anagamin (阿那含, Non-Returner) is called 'having greed' because they still have desires, so it cannot be said that they are the same as the extinguishing of the lamp. Therefore, I previously spoke in a veiled way, using the extinguishing of a lamp as a metaphor, but not that Great Nirvana is the same as the extinguishing of a lamp. An Anagamin does not return again, nor does he return to the twenty-five existences (二十五有), no longer receiving a foul body, an insect body, a food body, or a poisonous body. This is called an Anagamin. If one receives a body again, it is called an Agamin (那含, Returner); if one does not receive a body, it is called an Anagamin. One who has coming and going is called an Agamin; one who has no coming and going is called an Anagamin.'
The Nirvana Sutra, Volume 4 Taisho Tripitaka Volume 12, No. 0374, The Nirvana Sutra
The Nirvana Sutra, Volume 5
Translated by Tripitaka Master Dharmaksema of Northern Liang, Chapter 4.2: The Nature of the Tathagata
At that time, Bodhisattva Kasyapa said to the Buddha, 'World Honored One! As the Buddha has said, the Buddhas, the World Honored Ones, have a secret treasury. This is not correct. Why? The Buddhas, the World Honored Ones, only have secret speech, not a secret treasury. For example, a magician uses mechanisms to control wooden puppets. Although people see the puppets bending and stretching, they do not know the inner mechanisms that make them move. The Buddha's Dharma is not like this; it allows all sentient beings to know and see. How can it be said that the Buddhas, the World Honored Ones, have a secret treasury?'
」
佛贊迦葉：「善哉，善哉！善男子！如汝所言，如來實無秘密之藏。何以故？如秋滿月，處空顯露，清凈無翳，人皆睹見。如來之言，亦復如是，開發顯露，清凈無翳。愚人不解，謂之秘藏，智者了達，則不名藏。善男子！譬如有人，多積金銀至無量億，其心慳吝，不肯惠施拯濟貧窮，如是積聚乃名秘藏。如來不爾，于無邊劫積聚無量妙法珍寶，心無慳吝，常以惠施一切眾生，云何當言如來秘藏？善男子！譬如有人身根不具，或無一目、一手、一足，以羞恥故，不令人見，人不見故，名為秘藏。如來不爾，所有正法，具足無缺，令人睹見，云何當言如來秘藏？善男子！譬如貧人，多負人財，怖畏債主，隱不欲現，故名為藏。如來不爾，不負一切眾生世法，雖負眾生出世之法而亦不藏。何以故？恒于眾生，生一子想，而為演說無上法故。善男子！譬如長者，多有財寶，唯有一子，心甚愛重，情無舍離，所有珍寶悉用示之。如來亦爾，視諸眾生同於一子。善男子！如世間人，以男女根醜陋、鄙惡，以衣覆蔽，故名為藏。如來不爾，永斷此根，以無根故，無所覆藏。善男子！如婆羅門所有語論，終不欲令剎利、毗舍、首陀等聞。何以故？以此論中有過惡故。如來正法，則不如是，初、中、后善，是故不得名為秘藏
【現代漢語翻譯】 現代漢語譯本 佛陀讚歎迦葉說：『好啊，好啊！善男子！正如你所說，如來確實沒有秘密的寶藏。為什麼呢？就像秋天的滿月，在空中顯露，清凈沒有陰翳，人們都能看見。如來的言教，也是如此，開發顯露，清凈沒有陰翳。愚笨的人不理解，就說它是秘密的寶藏，有智慧的人通達了，就不稱之為寶藏。善男子！譬如有人，積聚了大量的金銀，達到無量億，他的心卻很吝嗇，不肯施捨救濟貧窮的人，這樣的積聚才叫做秘密的寶藏。如來不是這樣，在無邊的劫數中積聚了無量微妙的佛法珍寶，心中沒有吝嗇，常常用來施捨給一切眾生，怎麼能說如來有秘密的寶藏呢？善男子！譬如有人身體的器官不健全，或者沒有一隻眼睛、一隻手、一隻腳，因為感到羞恥，不讓人看見，人們看不見，就叫做秘密的寶藏。如來不是這樣，所有的正法，具足而沒有缺失，讓人看見，怎麼能說如來有秘密的寶藏呢？善男子！譬如貧窮的人，欠了很多人錢財，害怕債主，隱藏起來不願露面，所以叫做隱藏。如來不是這樣，不欠一切眾生世俗的債務，雖然欠眾生出世的佛法，也不隱藏。為什麼呢？因為恒常把眾生看作自己的獨生子，而為他們演說無上的佛法。善男子！譬如一位長者，有很多的財寶，只有一個兒子，心裡非常愛重，感情上不願舍離，所有的珍寶都拿給兒子看。如來也是這樣，看待一切眾生如同自己的獨生子。善男子！就像世間的人，因為男女的生殖器官醜陋、卑賤，用衣服遮蓋起來，所以叫做隱藏。如來不是這樣，永遠斷除了這種根源，因為沒有了根源，就沒有什麼可以遮蓋隱藏的。善男子！就像婆羅門（Brahman）所說的言論，最終不希望讓剎帝利（Kshatriya）、吠舍（Vaishya）、首陀羅（Shudra）等聽到。為什麼呢？因為這些言論中有過錯和惡行。如來的正法，則不是這樣，初善、中善、后善，所以不能稱之為秘密的寶藏。'
【English Translation】 English version The Buddha praised Kāśyapa, saying: 『Excellent, excellent! Good man! As you have said, the Tathāgata (如來, Thus Come One) truly has no secret store. Why is that? Like the full moon in autumn, appearing in the sky, clear and without shadows, visible to all. The Tathāgata』s teachings are also like this, open and revealed, clear and without shadows. The foolish do not understand, and call it a secret store, while the wise understand, and do not call it a store. Good man! For example, if someone accumulates vast amounts of gold and silver, reaching countless billions, but is stingy and unwilling to give to relieve the poor, such accumulation is called a secret store. The Tathāgata is not like this. In countless kalpas (劫, eons), he has accumulated immeasurable wonderful Dharma (法, teachings) treasures, without stinginess, always giving them to all sentient beings. How can it be said that the Tathāgata has a secret store? Good man! For example, if someone』s body is incomplete, or lacks an eye, a hand, or a foot, out of shame, they do not let others see, and because people do not see, it is called a secret store. The Tathāgata is not like this. All the true Dharma is complete and without deficiency, allowing people to see. How can it be said that the Tathāgata has a secret store? Good man! For example, a poor person who owes much money to others, fearing the creditors, hides and does not want to appear, so it is called a hidden thing. The Tathāgata is not like this. He does not owe any worldly debts to all sentient beings. Although he owes sentient beings the Dharma of transcending the world, he does not hide it. Why is that? Because he always regards sentient beings as his only child, and expounds the supreme Dharma for them. Good man! For example, an elder has many treasures, but only one son, whom he loves dearly, and is unwilling to part with emotionally, showing all his treasures to his son. The Tathāgata is also like this, regarding all sentient beings as his only child. Good man! Like worldly people, because the male and female reproductive organs are ugly and base, they cover them with clothing, so it is called a hidden thing. The Tathāgata is not like this, having forever severed these roots, and because there are no roots, there is nothing to cover and hide. Good man! Like the discourses of the Brahmins (婆羅門), they ultimately do not want the Kshatriyas (剎帝利), Vaishyas (毗舍), Shudras (首陀羅), etc., to hear them. Why is that? Because these discourses contain faults and evils. The Tathāgata』s true Dharma is not like this, it is good in the beginning, middle, and end, therefore it cannot be called a secret store.'
。善男子！譬如長者，唯有一子，心常憶念，憐愛無已，將詣師所，欲令受學，懼不速成，尋便將還。以愛念故，晝夜慇勤，教其半字，而不教誨毗伽羅論。何以故？以其幼稚，力未堪故。善男子！假使長者教半字已，是兒即時能得了知毗伽羅論不？」
「不也。世尊！」
「如是長者，於是子所，有秘藏不？」
「不也。世尊！何以故？以子年幼，故不為說；不以秘故，吝而不說。所以者何？若有嫉妒秘吝之心，乃名為藏。如來不爾，云何當言如來秘藏？」
佛言：「善哉，善哉！善男子！如汝所言。若有瞋心、嫉妒慳吝，乃名為藏；如來無有瞋心、嫉妒，云何名藏？善男子！彼大長者謂如來也，所言一子者，謂一切眾生。如來視於一切眾生猶如一子，教一子者謂聲聞弟子，半字者謂九部經，毗伽羅論者所謂方等大乘經典。以諸聲聞無有慧力，是故如來為說半字九部經典，而不為說毗伽羅論方等大乘。善男子！如彼長者，子既長大，堪任讀學，若不為說毗伽羅論，可名為藏。若諸聲聞有堪任力，能受大乘毗伽羅論，如來秘惜不為說者，可言如來有秘密藏。如來不爾，是故如來無有秘藏。如彼長者教半字已，次為演說毗伽羅論；我今亦爾，為諸弟子說於半字九部經已，次為演說毗伽羅論，所
【現代漢語翻譯】 現代漢語譯本： 「善男子！譬如有一位長者，只有一個兒子，心中常常思念他，憐愛沒有止境。長者帶兒子去老師那裡，想讓他學習，又擔心他不能很快學成，就立刻把他帶回家。因為愛念的緣故，日夜勤勉地教他半個字，而不教他毗伽羅論（Vyakarana，語法論）。為什麼呢？因為他年紀還小，能力還不夠。善男子！假如長者教了半個字后，這個兒子立刻就能理解毗伽羅論嗎？」 「不能，世尊！」 「像這樣的長者，對於他的兒子，有秘密的隱藏嗎？」 「沒有，世尊！為什麼呢？因為兒子年紀還小，所以不給他講；不是因為秘密，吝嗇而不說。這是為什麼呢？如果有嫉妒、秘密吝嗇的心，才叫做隱藏。如來不是這樣，怎麼能說如來有秘密的隱藏呢？」 佛說：「好啊，好啊！善男子！正如你所說。如果有嗔恨心、嫉妒、慳吝，才叫做隱藏；如來沒有嗔恨心、嫉妒，怎麼能叫隱藏呢？善男子！那位長者比喻如來，所說的一個兒子比喻一切眾生。如來看待一切眾生就像一個兒子，教一個兒子比喻聲聞弟子，半個字比喻九部經（佛教經典），毗伽羅論比喻方等大乘經典。因為各位聲聞沒有智慧的力量，所以如來為他們說半個字的九部經典，而不為他們說毗伽羅論方等大乘。善男子！就像那位長者，兒子長大后，能夠讀書學習了，如果不為他說毗伽羅論，才可以叫做隱藏。如果各位聲聞有能力，能夠接受大乘毗伽羅論，如來秘密吝惜不為他們說，才可以說如來有秘密的隱藏。如來不是這樣，所以如來沒有秘密的隱藏。就像那位長者教了半個字后，接著為他演說毗伽羅論；我現在也是這樣，為各位弟子說了半個字的九部經后，接著為他們演說毗伽羅論，所
【English Translation】 English version: 『Good man! It is like a wealthy elder who has only one son, whom he constantly remembers and loves without end. He takes his son to a teacher, wanting him to learn, but fearing he might not learn quickly, he immediately brings him back home. Out of love and care, he diligently teaches him half a letter day and night, but does not teach him the Vyakarana (grammar). Why is that? Because he is still young and his abilities are not yet sufficient. Good man! If the elder teaches half a letter, can the son immediately understand the Vyakarana?』 『No, World Honored One!』 『Does such an elder have any secret teachings hidden from his son?』 『No, World Honored One! Why is that? Because the son is still young, so he is not told; it is not because of secrecy that he is not told out of stinginess. Why is this? If there is jealousy, secrecy, and stinginess, that is called a hidden teaching. The Tathagata is not like that, how can it be said that the Tathagata has secret teachings?』 The Buddha said, 『Excellent, excellent! Good man! Just as you have said. If there is anger, jealousy, and stinginess, that is called a hidden teaching; the Tathagata has no anger or jealousy, how can it be called a hidden teaching? Good man! That wealthy elder is a metaphor for the Tathagata, and the one son is a metaphor for all sentient beings. The Tathagata views all sentient beings as if they were his only son. Teaching one son is a metaphor for the Sravaka disciples, half a letter is a metaphor for the nine divisions of scriptures, and Vyakarana is a metaphor for the Vaipulya Mahayana sutras. Because the Sravakas do not have the power of wisdom, the Tathagata teaches them half a letter, the nine divisions of scriptures, but does not teach them the Vyakarana, the Vaipulya Mahayana. Good man! Just like that elder, when his son grows up and is capable of reading and learning, if he does not teach him the Vyakarana, that can be called a hidden teaching. If the Sravakas have the ability to receive the Vyakarana of the Mahayana, and the Tathagata secretly withholds it from them, then it can be said that the Tathagata has secret teachings. The Tathagata is not like that, therefore the Tathagata has no secret teachings. Just like that elder, after teaching half a letter, he then explains the Vyakarana; I am the same now, after teaching my disciples half a letter, the nine divisions of scriptures, I then explain the Vyakarana, the』
謂如來常存不變。
「複次善男子！譬如夏月，興大云雷、降注大雨，令諸農夫下種之者多獲果實。不下種者，無所克獲，無所獲者，非龍王咎。而此龍王亦無所藏。我今如來，亦復如是，降大法雨大涅槃經，若諸眾生，種善子者，得慧芽果。無善子者，則無所獲。無所獲者，非如來咎；然佛如來，實無所藏。」
迦葉復言：「我今定知如來、世尊無所秘藏。如佛所說毗伽羅論，謂佛如來常存不變，是義不然。何以故？佛昔說偈：
「『諸佛與緣覺， 及以弟子眾， 猶舍無常身， 何況諸凡夫？』
「今者乃說常存無變，是義云何？」
佛言：「善男子！我為一切聲聞弟子，教半字故而說是偈。善男子！波斯匿王其母命終，悲號戀慕不能自勝，來至我所，我即問言：『大王！何故悲苦懊惱乃至於此？』王言：『世尊！國大夫人，是日命終，假使有能令我母命還如本者，我當舍國、象馬、七珍及以身命，悉以賞之。』我復語言：『大王！且莫愁惱，憂悲啼哭，一切眾生壽命盡者，名之為死。諸佛緣覺、聲聞弟子，尚舍此身，況復凡夫？』善男子！我為波斯匿王教半字故，而說是偈。我今為諸聲聞弟子說毗伽羅論，謂如來常存，無有變易。若有人言如來無常，云何是人舌不墮落？」
【現代漢語翻譯】 現代漢語譯本 說如來是常住不變的。 『再者，善男子！譬如夏天，興起大片云雷，降下大雨，使得那些播種的農夫多有收穫。不播種的人，則一無所獲，沒有收穫，不是龍王的過錯。而這龍王也沒有任何藏私。我現在的如來，也是這樣，降下大法雨《大涅槃經》，如果眾生種下善的種子，就能得到智慧的芽果。沒有善種子的人，就一無所獲。沒有收穫，不是如來的過錯；然而佛如來，實際上沒有任何藏私。』 迦葉又說：『我現在確定知道如來、世尊沒有任何秘密隱藏。如同佛所說的毗伽羅論，說佛如來常住不變，這個道理是不對的。為什麼呢？佛以前說過偈語： 『諸佛與緣覺，以及弟子眾， 尚且捨棄無常身，何況那些凡夫？』 『現在卻說常住不變，這個道理是什麼呢？』 佛說：『善男子！我是爲了教導一切聲聞弟子，說半字法義才說這個偈語。善男子！波斯匿王的母親去世了，他悲傷哀號，不能自已，來到我這裡，我便問他說：『大王！為什麼如此悲傷懊惱？』國王說：『世尊！國中的大夫人，今天去世了，假如有誰能讓我母親的生命恢復如初，我願意捨棄國家、象馬、七寶以及自己的生命，全部用來賞賜他。』我又說：『大王！暫且不要愁惱，憂傷哭泣，一切眾生壽命終結，就叫做死亡。諸佛、緣覺、聲聞弟子，尚且捨棄這個身體，何況是凡夫呢？』善男子！我是爲了教導波斯匿王半字法義，才說這個偈語。我現在為諸聲聞弟子說毗伽羅論，說如來常住，沒有變易。如果有人說如來是無常的，為什麼這個人舌頭不會掉下來呢？』
【English Translation】 English version It is said that the Tathagata is permanent and unchanging. 'Furthermore, good man! It is like in the summer months, when great clouds and thunder arise, and heavy rain falls, causing the farmers who have sown seeds to reap abundant harvests. Those who do not sow seeds gain nothing, and their lack of harvest is not the fault of the Dragon King. And this Dragon King has nothing to hide. I, the Tathagata, am also like this, showering down the great Dharma rain of the Great Nirvana Sutra. If sentient beings plant seeds of goodness, they will obtain the fruit of wisdom. Those without seeds of goodness will gain nothing. Their lack of gain is not the fault of the Tathagata; yet the Buddha Tathagata truly has nothing to hide.' Kasyapa further said, 'Now I am certain that the Tathagata, the World Honored One, has no secrets. As the Tathagata said in the Vyakarana discourse, that the Buddha Tathagata is permanent and unchanging, this principle is not correct. Why is that? The Buddha once spoke a verse: 'The Buddhas and Pratyekabuddhas, and the assembly of disciples, Even they relinquish their impermanent bodies, how much more so ordinary beings?' 'Now it is said to be permanent and unchanging, what is the meaning of this?' The Buddha said, 'Good man! I spoke that verse to teach all the Sravaka disciples, for the sake of half a word of Dharma. Good man! When King Prasenajit's mother passed away, he was overcome with grief and lamentation, and came to me. I then asked him, 'Great King! Why are you so sorrowful and distressed?' The king said, 'World Honored One! The great queen of the country passed away today. If there were anyone who could restore my mother's life to its original state, I would give up my kingdom, elephants, horses, the seven treasures, and even my own life, all as a reward.' I then said, 'Great King! Do not be troubled, sorrowful, or weeping. The end of the lifespan of all sentient beings is called death. The Buddhas, Pratyekabuddhas, and Sravaka disciples, even they relinquish this body, how much more so ordinary beings?' Good man! I spoke that verse to teach King Prasenajit half a word of Dharma. Now I am speaking the Vyakarana discourse for the Sravaka disciples, saying that the Tathagata is permanent and unchanging. If someone says that the Tathagata is impermanent, why does that person's tongue not fall out?'
迦葉復言：「如佛所說：
「『無所聚積， 于食知足。 如鳥飛空， 跡不可尋。』
「是義云何？世尊！於此眾中，誰得名為無所積聚？誰復得名于食知足？誰行於空跡不可尋？而此去者為至何方？」
佛言：「迦葉！夫積聚者，名曰財寶。善男子！積聚有二種：一者有為、二者無為。有為積聚者即聲聞行，無為積聚者即如來行。善男子！僧亦有二種：有為、無為。有為僧者名曰聲聞，聲聞僧者無有積聚，所謂奴婢非法之物，庫藏穀米、鹽豉胡麻、大小諸豆。若有說言如來聽畜奴婢、僕使如是之物，舌則捲縮。我諸所有聲聞弟子，名無積聚，亦得名為于食知足。若有貪食，名不知足。不貪食者，是名知足。跡難尋者，則近無上菩提之道，我說是人雖去無至。」
迦葉復言：「若有為僧，尚無積聚，況無為僧？無為僧者，即是如來，如來云何當有積聚？夫積聚者，名為藏匿，是故如來凡有所說，無所吝惜，云何名藏？跡不可尋者所謂涅槃，涅槃之中無有日月、星辰、諸宿、寒熱風雨、生老病死、二十五有，離諸憂苦及諸煩惱，如是涅槃，如來住處，常不變易，以是因緣，如來至是娑羅樹間，于大涅槃而般涅槃。」
佛告迦葉：「所言大者，其性廣博。猶如有人壽命無量
【現代漢語翻譯】 現代漢語譯本 迦葉又說：『正如佛所說： 『不積聚財物，對食物知足。如同鳥兒飛過天空，軌跡無法尋覓。』 『這是什麼意思呢？世尊！在這大眾之中，誰能被稱為不積聚財物？誰又能被稱為對食物知足？誰的行跡如同在空中飛翔般無法尋覓？而這樣離去的人又會到達何處呢？』 佛說：『迦葉！所謂積聚，指的是財寶。善男子！積聚有兩種：一種是有為的，一種是無為的。有為的積聚是指聲聞的修行，無為的積聚是指如來的修行。善男子！僧也有兩種：有為的，無為的。有為的僧被稱為聲聞，聲聞僧沒有積聚，例如奴婢等非法之物，以及倉庫里的穀米、鹽豉、胡麻、各種豆類。如果有人說如來允許蓄養奴婢、僕人等這類東西，那他的舌頭就會萎縮。我的所有聲聞弟子，被稱為不積聚，也可以被稱為對食物知足。如果有人貪圖食物，就稱為不知足。不貪圖食物的人，就稱為知足。行跡難以尋覓的人，是接近無上菩提之道的人，我說這樣的人雖然離去，但實際上沒有到達任何地方。』 迦葉又說：『如果有為的僧尚且沒有積聚，何況無為的僧呢？無為的僧就是如來，如來怎麼會有積聚呢？所謂積聚，就是藏匿，所以如來凡有所說，都不會吝惜，怎麼能說是藏匿呢？行跡無法尋覓，指的是涅槃，涅槃之中沒有日月、星辰、星宿、寒熱風雨、生老病死、二十五有，遠離一切憂愁痛苦和煩惱。這樣的涅槃，是如來所住之處，永遠不會改變。因為這個緣故，如來到娑羅樹間，進入大涅槃而般涅槃。』 佛告訴迦葉：『所謂大，指的是其性質廣博。就像有人壽命無量』
【English Translation】 English version Kasyapa further said: 'As the Buddha has said: 'Not accumulating, content with food. Like a bird flying in the sky, its tracks cannot be found.' 'What does this mean, World Honored One? Among this assembly, who can be called not accumulating? Who can be called content with food? Whose path is like flying in the sky, untraceable? And where do those who depart go?' The Buddha said: 'Kasyapa, accumulation refers to wealth and treasures. Good man, there are two kinds of accumulation: one is conditioned, and the other is unconditioned. Conditioned accumulation refers to the practice of Sravakas (hearers), and unconditioned accumulation refers to the practice of the Tathagata (Buddha). Good man, there are also two kinds of Sangha (community): conditioned and unconditioned. The conditioned Sangha is called Sravakas, and the Sravaka Sangha has no accumulation, such as slaves, illegal items, and stored grains, salt, sesame, and various beans. If someone says that the Tathagata allows the keeping of slaves and servants, their tongue will wither. All my Sravaka disciples are called non-accumulating and can also be called content with food. If someone is greedy for food, they are called not content. Those who are not greedy for food are called content. Those whose tracks are hard to find are close to the path of unsurpassed Bodhi (enlightenment). I say that although such people depart, they do not actually arrive anywhere.' Kasyapa further said: 'If the conditioned Sangha has no accumulation, how much more so the unconditioned Sangha? The unconditioned Sangha is the Tathagata. How could the Tathagata have accumulation? Accumulation means hiding. Therefore, whatever the Tathagata says, he does not withhold, so how can it be called hiding? The untraceable path refers to Nirvana. In Nirvana, there are no sun, moon, stars, constellations, cold, heat, wind, rain, birth, old age, sickness, death, or the twenty-five realms of existence. It is free from all sorrow, suffering, and afflictions. Such is Nirvana, the abode of the Tathagata, which never changes. For this reason, the Tathagata came to the Sala trees and entered Parinirvana (final Nirvana) in the Great Nirvana.' The Buddha told Kasyapa: 'What is called great refers to its vast and expansive nature. It is like someone whose lifespan is immeasurable.'
，名大丈夫。是人若能安住正法，名人中勝。如我所說八大人覺，為一人有？為多人有？若一人具八，則為最勝。所言涅槃者，無諸瘡疣。善男子！譬如有人為毒箭所射，多受苦痛；值遇良醫，為拔毒箭，傅以妙藥，令其離苦，得受安樂。是醫即便游于城邑及諸聚落，隨有患苦、瘡疣之處，即往其所，為療眾苦。善男子！如來亦爾，成等正覺，為大醫王，見閻浮提苦惱眾生，無量劫中被淫、怒、癡、煩惱毒箭，受大苦切。為如是等，說大乘經甘露法藥，療治此已，復至他方有諸煩惱毒箭之處，示現作佛，為其療治，是故名曰大般涅槃。大般涅槃者名解脫處，隨有調伏眾生之處，如來於中而作示現，以是真實甚深義故，名大涅槃。」
迦葉菩薩復白佛言：「世尊！世間醫師，悉能療治一切眾生瘡疣病不？」
「善男子！世間瘡疣，凡有二種：一者可治，二不可治。凡可治者，醫則能治。不可治者，則不能治。」
迦葉復言：「如佛言者，如來則為于閻浮提治眾生已。若言治已，是諸眾生，其中雲何復有未能得涅槃者？若未悉得，云何如來說言治竟，欲至他方？」
「善男子！閻浮提內眾生有二：一者有信，二者無信。有信之人，則名可治。何以故？定得涅槃，無瘡疣故，是故我說治閻浮提諸眾
【現代漢語翻譯】 現代漢語譯本：被稱為大丈夫。這樣的人如果能夠安住于正法，就稱為人中最殊勝的。就像我所說的八大人覺，是隻為一個人所有呢？還是為多人所有？如果一個人具足這八種覺悟，那就是最殊勝的。所說的涅槃，是沒有各種瘡疤和疾病的。善男子！譬如有人被毒箭射中，遭受極大的痛苦；遇到良醫，為他拔出毒箭，敷上妙藥，使他脫離痛苦，得到安樂。這位醫生隨即遊走于城鎮和各個村落，哪裡有患病痛苦、瘡疤疾病的地方，就前往那裡，為他們治療各種痛苦。善男子！如來也是這樣，成就等正覺，成為大醫王，看到閻浮提（Jambudvipa，指我們所居住的這個世界）苦惱的眾生，在無量劫中被淫慾、嗔怒、愚癡、煩惱的毒箭所傷，遭受極大的痛苦。爲了這些眾生，宣說大乘經典甘露法藥，治療他們之後，又到其他地方有煩惱毒箭的地方，示現成佛，為他們治療，所以稱為大般涅槃（Mahaparinirvana，指佛陀的最終解脫）。大般涅槃的意思是解脫之處，哪裡有需要調伏的眾生，如來就在那裡示現，因為這個真實甚深的意義，所以稱為大涅槃。」 迦葉菩薩又對佛說：「世尊！世間的醫生，都能治療一切眾生的瘡疤疾病嗎？」 「善男子！世間的瘡疤疾病，大致有兩種：一種是可以治癒的，一種是不可治癒的。凡是可以治癒的，醫生就能治好。不可治癒的，就不能治好。」 迦葉又說：「如果像佛所說的那樣，如來就已經在閻浮提治好了眾生。如果說已經治好，那麼這些眾生中，為什麼還有未能得到涅槃的呢？如果還沒有全部得到，為什麼如來說已經治好，想要到其他地方去呢？」 「善男子！閻浮提內的眾生有兩種：一種是有信心的，一種是沒有信心的。有信心的人，就稱為可以治癒的。為什麼呢？因為他們必定能夠得到涅槃，沒有瘡疤疾病的緣故，所以我說已經治好了閻浮提的眾生。
【English Translation】 English version: is called a great man. If such a person can abide in the Right Dharma, he is called the most excellent among men. As I have spoken of the Eight Great Awakenings, are they for one person or for many? If one person possesses all eight, then he is the most excellent. What is called Nirvana is the absence of all sores and diseases. Good man! It is like a person who is shot by a poisoned arrow and suffers great pain; he meets a good physician who pulls out the poisoned arrow, applies wonderful medicine, and enables him to be free from suffering and attain happiness. This physician then travels to cities and villages, and wherever there are those suffering from illness and sores, he goes to them and heals their various pains. Good man! The Tathagata is also like this. Having attained Perfect Enlightenment, he becomes the Great Physician King. He sees the suffering beings of Jambudvipa (the world we live in), who have been wounded by the poisoned arrows of lust, anger, ignorance, and afflictions for countless kalpas (eons), and are suffering greatly. For these beings, he proclaims the great Mahayana Sutras, the nectar of Dharma medicine. After healing them, he goes to other places where there are poisoned arrows of afflictions, manifests as a Buddha, and heals them. Therefore, it is called the Great Parinirvana (the final liberation of the Buddha). The Great Parinirvana means the place of liberation. Wherever there are beings to be tamed, the Tathagata manifests there. Because of this true and profound meaning, it is called the Great Nirvana.」 Kasyapa Bodhisattva then said to the Buddha, 「World Honored One! Can worldly physicians heal all the sores and diseases of all beings?」 「Good man! Worldly sores and diseases are generally of two kinds: one that can be cured and one that cannot be cured. Those that can be cured, the physician can heal. Those that cannot be cured, he cannot heal.」 Kasyapa then said, 「If it is as the Buddha says, then the Tathagata has already healed the beings in Jambudvipa. If it is said that they have been healed, then why are there still beings among them who have not attained Nirvana? If they have not all attained it, why does the Tathagata say that he has healed them and wants to go to other places?」 「Good man! There are two kinds of beings in Jambudvipa: those who have faith and those who do not have faith. Those who have faith are called curable. Why? Because they are certain to attain Nirvana, and they are free from sores and diseases. Therefore, I say that I have healed the beings of Jambudvipa.
生已。無信之人，名一闡提，一闡提者，名不可治。除一闡提，余悉治已，是故涅槃，名無瘡疣。」
「世尊，何等名涅槃？」
「善男子！夫涅槃者，名為解脫。」
迦葉復言：「所言解脫，為是色耶？為非色乎？」
佛言：「善男子！或有是色，或非是色。言非色者，即是聲聞緣覺解脫。言是色者，即是諸佛如來解脫。善男子！是故解脫亦色、非色。如來為諸聲聞弟子說為非色。」
「世尊！聲聞緣覺若非色者，云何得住？」
「善男子！如非想非非想天，亦色非色，我亦說為非色。若人難言：『非想非非想天若非色者，云何得住、去來、進止？』如是之義，諸佛境界，非諸聲聞緣覺所知。解脫亦爾，亦色非色說為非色，亦想非想說為非想，如是之義諸佛境界，非諸聲聞緣覺所知。」
爾時迦葉菩薩復白佛言：「世尊！唯愿哀愍，重垂廣說，大涅槃行解脫之義。」
佛贊迦葉：「善哉，善哉！善男子！真解脫者，名曰遠離一切繫縛。若真解脫離諸繫縛，則無有生，亦無和合。譬如父母和合生子，真解脫者則不如是，是故解脫名曰不生。迦葉！譬如醍醐其性清凈。如來亦爾，非因父母和合而生，其性清凈。所以示現有父母者，為欲化度諸眾生故。真解脫者即是如
【現代漢語翻譯】 現代漢語譯本：'已經出生了。沒有信仰的人，被稱為一闡提（icchantika，指斷絕善根的人），一闡提的意思是不可救治。除了斷絕善根的人，其餘的人都可以被救治，所以涅槃被稱為沒有瘡疤。' 『世尊，什麼是涅槃？』 『善男子！涅槃的意思是解脫。』 迦葉又問：『所說的解脫，是色（rupa，物質）嗎？還是非色（arupa，非物質）呢？』 佛說：『善男子！有的解脫是色，有的解脫是非色。說非色，指的是聲聞（sravaka，聽聞佛法而修行的人）和緣覺（pratyekabuddha，靠自己覺悟的人）的解脫。說是色，指的是諸佛如來（tathagata，佛的稱號）的解脫。善男子！所以解脫既是色，也是非色。如來為聲聞弟子說解脫是非色。』 『世尊！聲聞和緣覺如果是非色，如何能夠存在呢？』 『善男子！就像非想非非想天（naivasamjnanasamjnayatana，無色界天之一），既是色又是非色，我也說它為非色。如果有人質疑說：『非想非非想天如果是非色，如何能夠存在、來去、進退？』這樣的道理，是諸佛的境界，不是聲聞和緣覺所能理解的。解脫也是如此，既是色也是非色，卻說為非色，既是想也是非想，卻說為非想，這樣的道理是諸佛的境界，不是聲聞和緣覺所能理解的。』 這時，迦葉菩薩又對佛說：『世尊！希望您慈悲，再次詳細地解說大涅槃的修行和解脫的意義。』 佛讚歎迦葉：『好啊，好啊！善男子！真正的解脫，是指遠離一切束縛。如果真正的解脫遠離一切束縛，就不會有出生，也不會有和合。譬如父母和合而生子，真正的解脫不是這樣，所以解脫被稱為不生。迦葉！譬如醍醐（ghrta，酥油）的性質清凈。如來也是如此，不是因為父母和合而生，其性質清凈。之所以示現有父母，是爲了教化眾生。真正的解脫就是如來。』
【English Translation】 English version: 'Having been born. A person without faith is called an icchantika (one who has severed their roots of goodness), and an icchantika is said to be incurable. Except for the icchantika, all others can be cured, therefore nirvana is called without blemish.' 'World Honored One, what is called nirvana?' 'Good man! Nirvana is called liberation.' Kasyapa further asked, 'Is this liberation that is spoken of, form (rupa)? Or is it formless (arupa)?' The Buddha said, 'Good man! Some liberation is form, and some is formless. When it is said to be formless, it refers to the liberation of sravakas (hearers of the Dharma) and pratyekabuddhas (those who attain enlightenment on their own). When it is said to be form, it refers to the liberation of all Buddhas, the Tathagatas. Good man! Therefore, liberation is both form and formless. The Tathagata speaks of liberation as formless for the sravaka disciples.' 'World Honored One! If the sravakas and pratyekabuddhas are formless, how can they exist?' 'Good man! Like the realm of neither perception nor non-perception (naivasamjnanasamjnayatana), which is both form and formless, I also speak of it as formless. If someone questions, 'If the realm of neither perception nor non-perception is formless, how can it exist, come, go, advance, and retreat?' Such a principle is the realm of the Buddhas, not known by the sravakas and pratyekabuddhas. Liberation is also like this, it is both form and formless, yet it is spoken of as formless, it is both perception and non-perception, yet it is spoken of as non-perception. Such a principle is the realm of the Buddhas, not known by the sravakas and pratyekabuddhas.' At that time, Bodhisattva Kasyapa again said to the Buddha, 'World Honored One! I beseech you to have compassion and explain in detail the meaning of the practice and liberation of the Great Nirvana.' The Buddha praised Kasyapa, 'Excellent, excellent! Good man! True liberation is called the separation from all bonds. If true liberation is separated from all bonds, then there is no birth, nor is there union. For example, parents unite to give birth to a child, but true liberation is not like this, therefore liberation is called non-birth. Kasyapa! For example, the nature of ghee (ghrta) is pure. The Tathagata is also like this, not born from the union of parents, its nature is pure. The reason for showing the existence of parents is to transform and guide all sentient beings. True liberation is the Tathagata.'
來，如來解脫無二無別。譬如春月下諸種子，得暖氣已尋便出生；真解脫者則不如是。又解脫者名曰虛無，虛無即是解脫，解脫即是如來，如來即是虛無、非作所作。凡是作者，猶如城郭、樓觀、卻敵；真解脫者則不如是，是故解脫即是如來。又解脫者即無為法，譬如陶師，作已還破，解脫不爾，真解脫者不生不滅，是故解脫即是如來。如來亦爾，不生不滅、不老不死、不破不壞、非有為法，以是義故，名曰如來入大涅槃。不老不死有何等義？老者名為遷變，發白面皺；死者身壞命終。如是等法，解脫中無；以無是事，故名解脫。如來亦無發白、面皺、有為之法，是故如來無有老也；無有老故，則無有死。又解脫者名曰無病，所謂病者，四百四病及餘外來侵損身者，是處無故，故名解脫。無疾病者，即真解脫，真解脫者即是如來，如來無病，是故法身亦無有病，如是無病，即是如來。死者名曰身壞命終；是處無死，即是甘露，是甘露者即真解脫，真解脫者即是如來。如來成就如是功德，云何當言如來無常？若言無常，無有是處。是金剛身，云何無常？是故如來不名命終。如來清凈，無有垢穢，如來之身非胎所污，如分陀利，本性清凈。如來解脫亦復如是，如是解脫，即是如來，是故如來清凈無垢。又解脫者，諸漏瘡疣
【現代漢語翻譯】 現代漢語譯本：來，如來（Tathagata，佛的稱號）的解脫與如來本身並無二致，沒有分別。譬如春天的月光下，各種種子得到溫暖的氣息后便會迅速生長；真正的解脫並非如此。又，解脫被稱為虛無，虛無即是解脫，解脫即是如來，如來即是虛無，不是人為造作的。凡是人為造作的，就像城墻、樓閣、防禦工事一樣；真正的解脫並非如此，所以解脫即是如來。又，解脫是無為法（Asamskrta-dharma，不依賴因緣和合的法），譬如陶工，製作完成後還會將其打破，解脫不是這樣，真正的解脫不生不滅，所以解脫即是如來。如來也是如此，不生不滅、不老不死、不破不壞、不是有為法（Samskrta-dharma，依賴因緣和合的法），因為這個緣故，被稱為如來進入大涅槃（Mahaparinirvana，佛的最終寂滅）。不老不死有什麼意義呢？老是指遷變，頭髮變白，面容起皺；死是指身體壞滅，生命終結。這些法在解脫中都沒有；因為沒有這些，所以稱為解脫。如來也沒有頭髮變白、面容起皺等有為之法，所以如來沒有老；沒有老，也就沒有死。又，解脫被稱為無病，所謂病，是指四百四病以及其他外來的損害身體的因素，這些在解脫中都沒有，所以稱為解脫。沒有疾病，就是真正的解脫，真正的解脫就是如來，如來沒有疾病，所以法身（Dharmakaya，佛的真身）也沒有疾病，這樣沒有疾病，就是如來。死是指身體壞滅，生命終結；解脫中沒有死，就是甘露（Amrita，不死之藥），這甘露就是真正的解脫，真正的解脫就是如來。如來成就了這樣的功德，怎麼能說如來是無常的呢？如果說無常，這是不可能的。這是金剛身（Vajrakaya，堅不可摧的身體），怎麼會無常呢？所以如來不稱為命終。如來清凈，沒有污垢，如來的身體不是胎生所污，像分陀利（Pundarika，白蓮花）一樣，本性清凈。如來的解脫也是如此，這樣的解脫，就是如來，所以如來清凈無垢。又，解脫是沒有任何煩惱和缺陷的。 English version: Come, the Tathagata's (Tathagata, an epithet of the Buddha) liberation is no different from the Tathagata himself, there is no distinction. For example, under the spring moonlight, various seeds, having received warm air, quickly sprout; true liberation is not like this. Furthermore, liberation is called emptiness, emptiness is liberation, liberation is the Tathagata, the Tathagata is emptiness, not something made by human effort. Whatever is made by human effort is like city walls, towers, and fortifications; true liberation is not like this, therefore liberation is the Tathagata. Moreover, liberation is the unconditioned dharma (Asamskrta-dharma, dharma not dependent on causes and conditions); for example, a potter, after making something, will also break it, liberation is not like that, true liberation is neither born nor dies, therefore liberation is the Tathagata. The Tathagata is also like this, neither born nor dies, neither ages nor dies, neither breaks nor decays, not a conditioned dharma (Samskrta-dharma, dharma dependent on causes and conditions), for this reason, it is called the Tathagata entering great Nirvana (Mahaparinirvana, the final extinction of the Buddha). What is the meaning of neither aging nor dying? Aging refers to change, hair turning white, face wrinkling; death refers to the body decaying, life ending. These dharmas are not in liberation; because these are not there, it is called liberation. The Tathagata also does not have conditioned dharmas such as hair turning white, face wrinkling, therefore the Tathagata does not age; without aging, there is also no death. Furthermore, liberation is called without sickness, what is called sickness refers to the four hundred and four diseases and other external factors that harm the body, these are not in liberation, therefore it is called liberation. Without sickness is true liberation, true liberation is the Tathagata, the Tathagata has no sickness, therefore the Dharma body (Dharmakaya, the true body of the Buddha) also has no sickness, this absence of sickness is the Tathagata. Death refers to the body decaying, life ending; in liberation there is no death, it is amrita (Amrita, the elixir of immortality), this amrita is true liberation, true liberation is the Tathagata. The Tathagata has achieved such merits, how can it be said that the Tathagata is impermanent? If it is said to be impermanent, this is not possible. This is a diamond body (Vajrakaya, an indestructible body), how can it be impermanent? Therefore, the Tathagata is not called the end of life. The Tathagata is pure, without defilement, the Tathagata's body is not defiled by birth from a womb, like a Pundarika (Pundarika, white lotus), its nature is pure. The Tathagata's liberation is also like this, such liberation is the Tathagata, therefore the Tathagata is pure and without defilement. Furthermore, liberation is without any afflictions and flaws.
【English Translation】 Come, the Tathagata's liberation is no different from the Tathagata himself, there is no distinction. For example, under the spring moonlight, various seeds, having received warm air, quickly sprout; true liberation is not like this. Furthermore, liberation is called emptiness, emptiness is liberation, liberation is the Tathagata, the Tathagata is emptiness, not something made by human effort. Whatever is made by human effort is like city walls, towers, and fortifications; true liberation is not like this, therefore liberation is the Tathagata. Moreover, liberation is the unconditioned dharma, for example, a potter, after making something, will also break it, liberation is not like that, true liberation is neither born nor dies, therefore liberation is the Tathagata. The Tathagata is also like this, neither born nor dies, neither ages nor dies, neither breaks nor decays, not a conditioned dharma, for this reason, it is called the Tathagata entering great Nirvana. What is the meaning of neither aging nor dying? Aging refers to change, hair turning white, face wrinkling; death refers to the body decaying, life ending. These dharmas are not in liberation; because these are not there, it is called liberation. The Tathagata also does not have conditioned dharmas such as hair turning white, face wrinkling, therefore the Tathagata does not age; without aging, there is also no death. Furthermore, liberation is called without sickness, what is called sickness refers to the four hundred and four diseases and other external factors that harm the body, these are not in liberation, therefore it is called liberation. Without sickness is true liberation, true liberation is the Tathagata, the Tathagata has no sickness, therefore the Dharma body also has no sickness, this absence of sickness is the Tathagata. Death refers to the body decaying, life ending; in liberation there is no death, it is amrita, this amrita is true liberation, true liberation is the Tathagata. The Tathagata has achieved such merits, how can it be said that the Tathagata is impermanent? If it is said to be impermanent, this is not possible. This is a diamond body, how can it be impermanent? Therefore, the Tathagata is not called the end of life. The Tathagata is pure, without defilement, the Tathagata's body is not defiled by birth from a womb, like a Pundarika, its nature is pure. The Tathagata's liberation is also like this, such liberation is the Tathagata, therefore the Tathagata is pure and without defilement. Furthermore, liberation is without any afflictions and flaws.
永無遺余，如來亦爾，無有一切諸漏瘡疣。又解脫者無有斗諍，譬如饑人，見他飲食，生貪奪想，解脫不爾。又解脫者名曰安靜，凡夫人言，夫安靜者謂摩醯首羅，如是之言即是虛妄。真安靜者畢竟解脫，畢竟解脫即是如來。又解脫者名曰安隱，如多賊處不名安隱，清夷之處乃名安隱。是解脫中無有怖畏，故名安隱，是故安隱即真解脫，真解脫者即是如來，如來者即是法也。又解脫者，無有等侶，有等侶者，如有國王有鄰國等。夫解脫者則無如是，無等侶者謂轉輪聖王，無有能與作齊等者。解脫亦爾，無有等侶，無等侶者即真解脫，真解脫者即是如來、轉法輪王，是故如來無有等侶，有等侶者無有是處。又解脫者名無憂愁，有憂愁者譬如國王畏難強鄰，而生憂愁。夫解脫者則無是事，譬如壞怨，則無憂慮，解脫亦爾，是無憂畏，無憂畏者，即是如來。又解脫者，名無憂喜，譬如女人，只有一子，從役遠行，卒得兇問，聞之愁苦，后復聞活，便生歡喜。夫解脫中，無如是事，無憂喜者即真解脫，真解脫者即是如來。又解脫者無有塵垢，譬如春月，日沒之後，風起塵霧。夫解脫中無如是事，無塵霧者喻真解脫，真解脫者即是如來。譬如聖王髻中明珠，無有垢穢。夫解脫性亦復如是，無有垢穢，無垢穢者喻真解脫，真解脫者
【現代漢語翻譯】 現代漢語譯本：永無遺余，如來也是如此，沒有一切諸漏（煩惱）瘡疣（比喻缺陷）。又解脫者沒有鬥爭，譬如飢餓的人，看到別人飲食，生起貪婪搶奪的想法，解脫者不是這樣。又解脫者名為安靜，凡夫俗人說，所謂的安靜是指摩醯首羅（大自在天），這樣說是虛妄的。真正的安靜是究竟解脫，究竟解脫就是如來。又解脫者名為安穩，如同多盜賊的地方不叫安穩，清凈平坦的地方才叫安穩。這解脫中沒有恐怖畏懼，所以叫安穩，因此安穩就是真解脫，真解脫就是如來，如來就是法。又解脫者，沒有同等伴侶，有同等伴侶，如同國王有鄰國等。解脫者則沒有這樣，沒有同等伴侶是指轉輪聖王（擁有統治世界的理想君主），沒有能與他齊等的人。解脫也是這樣，沒有同等伴侶，沒有同等伴侶就是真解脫，真解脫就是如來、轉法輪王（佛陀的稱號）。所以如來沒有同等伴侶，有同等伴侶是不可能的。又解脫者名為無憂愁，有憂愁的人譬如國王畏懼強大鄰國，而產生憂愁。解脫者則沒有這樣的事，譬如消滅了怨敵，就沒有憂慮，解脫也是這樣，是沒有憂愁畏懼的，沒有憂愁畏懼的就是如來。又解脫者，名為無憂喜，譬如女人，只有一個兒子，被徵召遠行，突然得到兇訊，聽到后悲傷痛苦，後來又聽說還活著，便生歡喜。解脫中，沒有這樣的事，沒有憂喜的就是真解脫，真解脫就是如來。又解脫者沒有塵垢，譬如春天的月亮，日落之後，風起塵霧。解脫中沒有這樣的事，沒有塵霧的比喻真解脫，真解脫就是如來。譬如聖王髮髻中的明珠，沒有污垢。解脫的性質也是這樣，沒有污垢，沒有污垢的比喻真解脫，真解脫者 即是如來。
【English Translation】 English version: There is no remainder, the Tathagata (the thus-gone one, an epithet of the Buddha) is also like that, without any leaks (defilements) or sores (metaphor for flaws). Furthermore, the liberated one has no strife; for example, a hungry person, seeing others eating, develops greedy thoughts of seizing, but the liberated one is not like that. Moreover, the liberated one is called peaceful; ordinary people say that peacefulness refers to Mahesvara (Shiva), but such a statement is false. True peace is ultimate liberation, and ultimate liberation is the Tathagata. Furthermore, the liberated one is called secure; a place with many thieves is not called secure, but a clean and level place is called secure. In this liberation, there is no fear or dread, therefore it is called secure, thus security is true liberation, true liberation is the Tathagata, and the Tathagata is the Dharma (the teachings). Moreover, the liberated one has no equal companion; having equal companions is like a king having neighboring countries. The liberated one is not like that; having no equal companion refers to the Chakravartin (universal monarch), there is no one who can be equal to him. Liberation is also like that, having no equal companion, having no equal companion is true liberation, true liberation is the Tathagata, the Dharma-Wheel King (another epithet of the Buddha). Therefore, the Tathagata has no equal companion, having an equal companion is impossible. Furthermore, the liberated one is called without sorrow; a person with sorrow is like a king who fears a powerful neighbor, and thus feels sorrow. The liberated one does not have such a thing; for example, having destroyed the enemy, there is no worry, liberation is also like that, it is without sorrow or fear, and without sorrow or fear is the Tathagata. Moreover, the liberated one is called without sorrow or joy; for example, a woman, having only one son, who is conscripted for distant service, suddenly receives bad news, hearing it she is sad and distressed, later she hears he is alive, and then she is joyful. In liberation, there is no such thing, without sorrow or joy is true liberation, true liberation is the Tathagata. Furthermore, the liberated one has no dust or grime; for example, in the spring moon, after sunset, wind raises dust and mist. In liberation, there is no such thing, without dust or mist is a metaphor for true liberation, true liberation is the Tathagata. For example, the bright pearl in the crown of a holy king, has no filth. The nature of liberation is also like that, without filth, without filth is a metaphor for true liberation, true liberation is the Tathagata.
即是如來。如真金性，不雜沙石，乃名真寶，有人得之生於財想。夫解脫性，亦復如是，如彼真寶，彼真寶者喻真解脫，真解脫者即是如來。譬如瓦瓶，破而聲㽄，金剛寶瓶，則不如是。夫解脫者亦無㽄破，金剛寶瓶喻真解脫，真解脫者即是如來，是故如來身不可壞。其聲㽄者，如蜱麻子，盛熱之時，置之日曝，出聲震爆。夫解脫者無如是事，如彼金剛真寶之瓶，無㽄破聲，假使無量百千之人悉共射之，無能壞者，無㽄破聲喻真解脫，真解脫者即是如來。如貧窮人負他物故，為他所繫，枷鎖策罰，受諸苦毒。夫解脫中無如是事，無有負債，猶如長者多有財寶無量億數，勢力自在，不負他物。夫解脫者亦復如是，多有無量法財珍寶，勢力自在，無所負也，無所負者喻真解脫，真解脫者即是如來。又解脫者名無逼切，如春涉熱，夏日食甜，冬日冷觸。真解脫中無有如是不適意事，無逼切者喻真解脫，真解脫者即是如來。
「又無逼切者，譬如有人飽食魚肉，而復飲乳，是人則為近死不久。真解脫中無如是事，是人若得甘露良藥，所患得除。真解脫者亦復如是，甘露良藥喻真解脫，真解脫者即是如來。云何逼切、不逼切耶？譬如凡夫，我慢自高，而作是念：『一切眾中誰能害我？』即便攜持蛇虎毒蟲，當知是人不盡壽
【現代漢語翻譯】 現代漢語譯本 這就是如來（Tathagata）。如同真金的性質，不摻雜沙石，才被稱為真寶，有人得到它會產生財富的念頭。解脫的性質也是如此，如同那真寶，那真寶比喻真正的解脫，真正的解脫就是如來。譬如瓦瓶，破碎時會發出聲響，而金剛寶瓶則不會這樣。解脫也沒有破碎，金剛寶瓶比喻真正的解脫，真正的解脫就是如來，所以如來的身體是不可毀壞的。那發出聲響的，就像蜱麻子，在炎熱的時候，放在太陽下曝曬，會發出爆裂的聲音。解脫沒有這樣的事情，如同那金剛真寶的瓶子，沒有破碎的聲音，即使有無數百千的人一起射它，也不能損壞它，沒有破碎的聲音比喻真正的解脫，真正的解脫就是如來。如同貧窮的人因為欠別人的東西，被別人束縛，戴上枷鎖鞭打，遭受各種痛苦。解脫中沒有這樣的事情，沒有負債，就像長者有很多財富，數量無數，勢力自在，不欠別人的東西。解脫也是如此，有很多無量的法財珍寶，勢力自在，沒有欠任何東西，沒有欠任何東西比喻真正的解脫，真正的解脫就是如來。而且解脫被稱為沒有逼迫，如同春天感到炎熱，夏天吃甜食，冬天感到寒冷。真正的解脫中沒有這樣不適意的事情，沒有逼迫比喻真正的解脫，真正的解脫就是如來。 『又沒有逼迫』，譬如有人吃飽了魚肉，又喝牛奶，這個人就會很快死去。真正的解脫中沒有這樣的事情，這個人如果得到甘露良藥，所患的病就會消除。真正的解脫也是如此，甘露良藥比喻真正的解脫，真正的解脫就是如來。什麼是逼迫、不逼迫呢？譬如凡夫，我慢自高，就產生這樣的想法：『在所有人中誰能傷害我？』就攜帶蛇虎毒蟲，應當知道這個人不能活到天年。
【English Translation】 English version This is the Tathagata (如來). Like the nature of true gold, unmixed with sand and stones, it is called a true treasure. Someone who obtains it will have thoughts of wealth. The nature of liberation is also like this, like that true treasure. That true treasure is a metaphor for true liberation, and true liberation is the Tathagata. For example, an earthenware pot, when broken, makes a sound, but a vajra (金剛) treasure pot does not. Liberation also has no breaking. The vajra treasure pot is a metaphor for true liberation, and true liberation is the Tathagata, therefore the body of the Tathagata is indestructible. That which makes a sound is like a tick seed, when it is hot, placed in the sun, it will make a bursting sound. Liberation has no such thing, like that vajra true treasure pot, there is no breaking sound. Even if countless hundreds and thousands of people were to shoot at it, they could not destroy it. No breaking sound is a metaphor for true liberation, and true liberation is the Tathagata. Like a poor person who owes things to others, is bound by them, put in shackles and whipped, suffering all kinds of pain. In liberation there is no such thing, there is no debt, like an elder who has much wealth, countless in number, with power and freedom, owing nothing to others. Liberation is also like this, having countless treasures of Dharma (法) wealth, with power and freedom, owing nothing, owing nothing is a metaphor for true liberation, and true liberation is the Tathagata. Moreover, liberation is called without coercion, like feeling hot in spring, eating sweets in summer, and feeling cold in winter. In true liberation there are no such unpleasant things, no coercion is a metaphor for true liberation, and true liberation is the Tathagata. 'Moreover, without coercion,' for example, if someone eats their fill of fish and meat, and then drinks milk, that person will soon die. In true liberation there is no such thing. If that person obtains the nectar of good medicine, their illness will be cured. True liberation is also like this, the nectar of good medicine is a metaphor for true liberation, and true liberation is the Tathagata. What is coercion and non-coercion? For example, an ordinary person, arrogant and self-important, has this thought: 'Who among all people can harm me?' They then carry snakes, tigers, and poisonous insects. Know that this person will not live out their natural lifespan.
命，則為橫死。真解脫中無如是事。不逼切者如轉輪王，所有神珠能伏蜣螂、九十六種諸毒蟲等，若有聞是神珠香者，諸毒消滅。真解脫者亦復如是，皆悉遠離二十五有，毒消滅者喻真解脫，真解脫者即是如來。又不逼切者，譬如虛空，解脫亦爾，彼虛空者，喻真解脫，真解脫者即是如來。又逼切者如近乾草，然諸燈火，近則熾然；真解脫中無如是事。又不逼切者，譬如日月，不逼眾生。解脫亦爾，于諸眾生無有逼切，無有逼切喻真解脫，真解脫者即是如來。又解脫者名無動法，猶如怨親，真解脫中無如是事。又不動者如轉輪王，更無聖王以為親友，若更有親，則無是處。解脫亦爾，更無有親，若有親者亦無是處，彼王無親喻真解脫，真解脫者即是如來，如來者即是法也。又無動者譬如素衣，易受染色，解脫不爾。又無動者如婆師花，欲令有臭及青色者，無有是處。解脫亦爾，欲令有臭及諸色者，亦無是處，是故解脫即是如來。又解脫者名為希有，譬如水中生於蓮花，非為希有，火中生者，是乃希有，有人見之便生歡喜。真解脫者亦復如是，其有見者，心生歡喜；彼希有者，喻真解脫，真解脫者即是如來，其如來者即是法身。又希有者，譬如嬰兒，其齒未生，漸漸長大然後乃生；解脫不爾，無有生與不生。
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【現代漢語翻譯】 現代漢語譯本 如果說有『命』，那就是橫死。真正的解脫中沒有這樣的事情。不逼迫的，就像轉輪王（擁有統治世界的理想君主），他擁有的神珠能降伏蜣螂、九十六種毒蟲等，如果有人聞到這神珠的香味，各種毒就會消滅。真正的解脫也是這樣，能使眾生遠離二十五有（三界中的二十五種存在形式），毒的消滅比喻真正的解脫，真正的解脫就是如來（佛的稱號）。 不逼迫的，又像虛空，解脫也是這樣。那虛空比喻真正的解脫，真正的解脫就是如來。逼迫的，就像靠近乾草，點燃燈火，靠近就會燃燒起來；真正的解脫中沒有這樣的事情。不逼迫的，又像日月，不逼迫眾生。解脫也是這樣，對於眾生沒有逼迫，沒有逼迫比喻真正的解脫，真正的解脫就是如來。 解脫又名為無動法，就像怨恨和親近，真正的解脫中沒有這樣的事情。不動的，就像轉輪王，沒有其他聖王作為親友，如果還有親友，那就不是轉輪王了。解脫也是這樣，沒有親近，如果有親近，那就不是解脫了。那轉輪王沒有親近比喻真正的解脫，真正的解脫就是如來，如來就是法（佛法）。 不動的，又像白色的衣服，容易被染色，解脫不是這樣。不動的，又像婆師花（一種香花），想要讓它有臭味或青色，是不可能的。解脫也是這樣，想要讓它有臭味或各種顏色，也是不可能的，所以解脫就是如來。解脫又名為稀有，就像水中生出蓮花，不是稀有，火中生出蓮花，才是稀有，有人見到就會歡喜。真正的解脫也是這樣，有人見到就會心生歡喜；那稀有比喻真正的解脫，真正的解脫就是如來，如來就是法身（佛的真身）。 稀有的，又像嬰兒，牙齒還沒長出來，漸漸長大后才長出來；解脫不是這樣，沒有生與不生。
【English Translation】 English version If there is 'fate,' it is violent death. In true liberation, there is no such thing. That which does not compel is like a Chakravartin (an ideal universal ruler), whose divine pearl can subdue dung beetles and ninety-six kinds of poisonous insects. If anyone smells the fragrance of this divine pearl, all poisons will be eliminated. True liberation is also like this, enabling beings to be far from the twenty-five existences (the twenty-five forms of existence in the three realms). The elimination of poison is a metaphor for true liberation, and true liberation is the Tathagata (an epithet of the Buddha). That which does not compel is also like space; liberation is also like this. That space is a metaphor for true liberation, and true liberation is the Tathagata. That which compels is like dry grass; when a lamp is lit nearby, it will ignite. In true liberation, there is no such thing. That which does not compel is also like the sun and moon, which do not compel beings. Liberation is also like this; it does not compel beings. Not compelling is a metaphor for true liberation, and true liberation is the Tathagata. Liberation is also called the unmoving dharma, like resentment and closeness. In true liberation, there is no such thing. The unmoving is like a Chakravartin, who has no other holy kings as friends. If there were other friends, he would not be a Chakravartin. Liberation is also like this; it has no closeness. If there were closeness, it would not be liberation. That the Chakravartin has no closeness is a metaphor for true liberation, and true liberation is the Tathagata. The Tathagata is the Dharma (Buddhist teachings). The unmoving is also like a white garment, which is easily dyed. Liberation is not like this. The unmoving is also like a Vasika flower (a fragrant flower); it is impossible to make it have a foul odor or a blue color. Liberation is also like this; it is impossible to make it have a foul odor or various colors. Therefore, liberation is the Tathagata. Liberation is also called rare. Like a lotus flower growing in water, it is not rare; but a lotus flower growing in fire is rare, and people who see it will rejoice. True liberation is also like this; those who see it will rejoice. That which is rare is a metaphor for true liberation, and true liberation is the Tathagata. The Tathagata is the Dharmakaya (the true body of the Buddha). That which is rare is also like an infant whose teeth have not yet grown; they gradually grow as the infant grows. Liberation is not like this; it has no birth or non-birth.
又解脫者，名曰虛寂，無有不定。不定者，如一闡提究竟不移，犯重禁者不成佛道，無有是處。何以故？是人若於佛正法中，心得凈信，爾時即便滅一闡提，若復得作優婆塞者，亦得斷滅於一闡提，犯重禁者滅此罪已，則得成佛。是故若言，畢定不移，不成佛道，無有是處。真解脫中都無如是滅盡之事。又虛寂者墮於法界，如法界性即真解脫，真解脫者即是如來。又一闡提若盡滅者，則不得稱一闡提也。何等名為一闡提耶？一闡提者，斷滅一切諸善根，本心不攀緣一切善法，乃至不生一念之善。真解脫中都無是事，無是事故，即真解脫，真解脫者即是如來。又解脫者名不可量，譬如谷聚，其量可知。真解脫者則不如是，譬如大海不可度量，解脫亦爾不可度量，不可量者即真解脫，真解脫者即是如來。又解脫者名無量法，如一眾生多有業報。解脫亦爾，有無量報，無量報者即真解脫，真解脫者即是如來。又解脫者名為廣大，譬如大海無與等者。解脫亦爾無能與等，無與等者即真解脫，真解脫者即是如來。又解脫者名曰最上，譬如虛空最高無比。解脫亦爾最高無比，高無比者即真解脫，真解脫者即是如來。又解脫者名無能過，譬如師子所住之處，一切百獸無能過者。解脫亦爾無有能過，無能過者即真解脫，真解脫者即是如
【現代漢語翻譯】 現代漢語譯本 再說解脫，名為虛寂，沒有不確定的狀態。所謂不確定，就像一闡提（icchantika，指斷絕善根的人）最終無法改變，犯下重罪的人不能成佛，這是不可能的。為什麼呢？因為如果這個人對佛陀的正法生起清凈的信心，那時就能滅除一闡提的身份；如果他能成為優婆塞（upasaka，在家男居士），也能斷滅一闡提的身份；犯下重罪的人，如果能滅除罪業，就能成佛。因此，如果說必定不能改變，不能成佛，這是不可能的。真正的解脫中，根本沒有這種滅盡的情況。而且，虛寂是存在於法界（dharmadhatu，宇宙萬法所依之處）中的，法界的本性就是真正的解脫，真正的解脫就是如來（tathagata，佛的稱號）。此外，如果一闡提被完全滅盡，就不能再稱為一闡提了。什麼叫做一闡提呢？一闡提是指斷滅一切善根，本心不攀緣任何善法，甚至不生起一念善心。真正的解脫中根本沒有這種情況，因為沒有這種情況，所以才是真正的解脫，真正的解脫就是如來。再說解脫，名為不可衡量，比如穀物堆積，其數量可以知道。真正的解脫則不是這樣，比如大海無法度量，解脫也是這樣無法度量，無法度量的就是真正的解脫，真正的解脫就是如來。再說解脫，名為無量法，比如一個眾生有很多業報。解脫也是這樣，有無量的果報，有無量果報的就是真正的解脫，真正的解脫就是如來。再說解脫，名為廣大，比如大海沒有可以與之相比的。解脫也是這樣，沒有可以與之相比的，沒有可以與之相比的就是真正的解脫，真正的解脫就是如來。再說解脫，名為最上，比如虛空最高無比。解脫也是這樣最高無比，最高無比的就是真正的解脫，真正的解脫就是如來。再說解脫，名為無能超越，比如獅子所居住的地方，一切野獸都不能超越。解脫也是這樣，沒有能夠超越的，沒有能夠超越的就是真正的解脫，真正的解脫就是如來。
【English Translation】 English version Furthermore, liberation is called 'emptiness and stillness,' and it is not indeterminate. Indeterminate, like an icchantika (a person who has severed their roots of goodness) who ultimately cannot change, or someone who commits grave offenses and cannot attain Buddhahood—this is not the case. Why? Because if such a person develops pure faith in the Buddha's true Dharma, at that time, they can extinguish the state of being an icchantika. If they become an upasaka (a male lay practitioner), they can also sever the state of being an icchantika. Those who have committed grave offenses, once they have extinguished their sins, can attain Buddhahood. Therefore, to say that one is definitively unchangeable and cannot attain Buddhahood is not the case. In true liberation, there is no such thing as complete annihilation. Moreover, emptiness and stillness exist within the dharmadhatu (the realm of all phenomena), and the nature of the dharmadhatu is true liberation. True liberation is the Tathagata (the Buddha). Furthermore, if an icchantika were completely annihilated, they could no longer be called an icchantika. What is an icchantika? An icchantika is one who has severed all roots of goodness, whose mind does not cling to any good dharma, and who does not even generate a single thought of goodness. In true liberation, there is no such thing. Because there is no such thing, it is true liberation. True liberation is the Tathagata. Furthermore, liberation is called immeasurable. For example, a pile of grain can be measured. True liberation is not like that; it is like the ocean, which cannot be measured. Liberation is also immeasurable. That which is immeasurable is true liberation. True liberation is the Tathagata. Furthermore, liberation is called limitless dharma. For example, one sentient being has many karmic retributions. Liberation is also like that, having limitless retributions. That which has limitless retributions is true liberation. True liberation is the Tathagata. Furthermore, liberation is called vast, like the ocean, which has no equal. Liberation is also like that, having no equal. That which has no equal is true liberation. True liberation is the Tathagata. Furthermore, liberation is called supreme, like the sky, which is the highest and incomparable. Liberation is also like that, the highest and incomparable. That which is the highest and incomparable is true liberation. True liberation is the Tathagata. Furthermore, liberation is called unsurpassable, like the place where a lion dwells, which no other beast can surpass. Liberation is also like that, there is nothing that can surpass it. That which is unsurpassable is true liberation. True liberation is the Tathagata.
來。又解脫者名為無上，譬如北方，諸方中上。解脫亦爾，為無有上，無有上者即真解脫，真解脫者即是如來。又解脫者名無上上，譬如北方之於東方，為無上上。解脫亦爾無有上上，無上上者即真解脫，真解脫者即是如來。又解脫者名曰恒法，譬如人天身壞命終，是名曰恒，非不恒也。解脫亦爾非是不恒，非不恒者即真解脫，真解脫者即是如來。又解脫者名曰堅實，如佉陀羅栴檀沉水，其性堅實。解脫亦爾其性堅實，性堅實者即真解脫，真解脫者即是如來。又解脫者名曰不虛，譬如竹葦其體空疏；解脫不爾，當知解脫即是如來。又解脫者名不可污，譬如墻壁未被涂治，蚊虻在上止住遊戲，若以涂治彩畫雕飾，蟲聞彩香即便不住；如是不住喻真解脫，真解脫者即是如來。又解脫者名曰無邊，譬如聚落，皆有邊表。解脫不爾，譬如虛空無有邊際，解脫亦爾無有邊際，如是解脫即是如來。又解脫者名不可見，譬如空中鳥跡難見，如是難見，喻真解脫，真解脫者即是如來。又解脫者名曰甚深，何以故？聲聞緣覺所不能入，不能入者即真解脫，真解脫者即是如來。又甚深者諸佛菩薩之所恭敬，譬如孝子供養父母功德甚深，功德甚深喻真解脫，真解脫者即是如來。又解脫者名不可見，譬如有人不見自頂。解脫亦爾，聲聞緣覺所不
【現代漢語翻譯】 現代漢語譯本 再說，解脫被稱為無上，就像北方在所有方位中是最高的。解脫也是如此，是無上的，無上的就是真正的解脫，真正的解脫就是如來（Tathagata）。 再說，解脫被稱為無上上，就像北方相對於東方是無上上。解脫也是如此，是無上上的，無上上的就是真正的解脫，真正的解脫就是如來。 再說，解脫被稱為恒常之法，就像人天眾生身體壞滅、壽命終結，這被稱為恒常，而不是不恒常。解脫也是如此，不是不恒常的，不是不恒常的就是真正的解脫，真正的解脫就是如來。 再說，解脫被稱為堅實，就像佉陀羅（khadira，一種樹木）、栴檀（candana，一種香木）、沉水（agaru，一種香木），它們的性質堅實。解脫也是如此，其性質堅實，性質堅實的就是真正的解脫，真正的解脫就是如來。 再說，解脫被稱為不虛，就像竹葦，其體空疏；解脫不是這樣，應當知道解脫就是如來。 再說，解脫被稱為不可污染，就像墻壁沒有被塗抹修飾，蚊蟲可以在上面停留嬉戲，如果用塗料彩繪裝飾，蟲子聞到彩繪的香味就會不再停留；這樣不再停留比喻真正的解脫，真正的解脫就是如來。 再說，解脫被稱為無邊，就像村落，都有邊界。解脫不是這樣，就像虛空沒有邊際，解脫也是如此沒有邊際，這樣的解脫就是如來。 再說，解脫被稱為不可見，就像空中鳥的軌跡難以看見，這樣難以看見，比喻真正的解脫，真正的解脫就是如來。 再說，解脫被稱為甚深，為什麼呢？因為聲聞（sravaka）和緣覺（pratyekabuddha）所不能進入，不能進入的就是真正的解脫，真正的解脫就是如來。 再說，甚深是諸佛菩薩所恭敬的，就像孝順的子女供養父母功德甚深，功德甚深比喻真正的解脫，真正的解脫就是如來。 再說，解脫被稱為不可見，就像有人看不見自己的頭頂。解脫也是如此，是聲聞和緣覺所不能理解的。
【English Translation】 English version Furthermore, liberation is called unsurpassed, just as the north is supreme among all directions. Liberation is also like that, it is unsurpassed, and that which is unsurpassed is true liberation, and true liberation is the Tathagata (Thus Come One). Furthermore, liberation is called the unsurpassed of the unsurpassed, just as the north is the unsurpassed of the unsurpassed in relation to the east. Liberation is also like that, it is the unsurpassed of the unsurpassed, and that which is the unsurpassed of the unsurpassed is true liberation, and true liberation is the Tathagata. Furthermore, liberation is called the constant dharma, just as when the bodies of humans and devas (gods) are destroyed and their lives end, this is called constant, not inconstant. Liberation is also like that, it is not inconstant, and that which is not inconstant is true liberation, and true liberation is the Tathagata. Furthermore, liberation is called solid, like khadira (a type of tree), candana (sandalwood), and agaru (agarwood), their nature is solid. Liberation is also like that, its nature is solid, and that which is solid in nature is true liberation, and true liberation is the Tathagata. Furthermore, liberation is called not empty, like bamboo and reeds, their bodies are hollow; liberation is not like that, one should know that liberation is the Tathagata. Furthermore, liberation is called unpollutable, like a wall that has not been plastered or decorated, mosquitoes can stay and play on it, but if it is plastered and decorated with colors, insects will not stay upon smelling the fragrance of the paint; such not staying is a metaphor for true liberation, and true liberation is the Tathagata. Furthermore, liberation is called boundless, like villages, all have boundaries. Liberation is not like that, like space which has no boundaries, liberation is also like that, it has no boundaries, such liberation is the Tathagata. Furthermore, liberation is called invisible, like the traces of birds in the sky are difficult to see, such difficulty in seeing is a metaphor for true liberation, and true liberation is the Tathagata. Furthermore, liberation is called profound, why is that? Because sravakas (hearers) and pratyekabuddhas (solitary realizers) cannot enter it, and that which cannot be entered is true liberation, and true liberation is the Tathagata. Furthermore, the profound is revered by all Buddhas and Bodhisattvas, just as the merit of filial children supporting their parents is profound, profound merit is a metaphor for true liberation, and true liberation is the Tathagata. Furthermore, liberation is called invisible, like a person cannot see the top of their own head. Liberation is also like that, it is not understood by sravakas and pratyekabuddhas.
能見，不能見者即真解脫，真解脫者即是如來。又解脫者名無屋宅，譬如虛空無有屋宅。解脫亦爾，言屋宅者，喻二十五有，無有屋宅者，喻真解脫，真解脫者即是如來。又解脫者名不可取，如阿摩勒果，人可取持。解脫不爾，不可取持，不可取持即真解脫，真解脫者即是如來。又解脫者名不可執，譬如幻物不可執持。解脫亦爾不可執持，不可執持即真解脫，真解脫者即是如來。又解脫者無有身體，譬如有人體生瘡疣及諸癰疽、癲狂乾枯。真解脫中無如是病，無如是病喻真解脫，真解脫者即是如來。又解脫者名為一味，如乳一味，解脫亦爾，唯有一味，如是一味即真解脫，真解脫者即是如來。又解脫者名曰清凈，如水無泥，澄靜清凈。解脫亦爾澄靜清凈，澄靜清凈即真解脫，真解脫者即是如來。又解脫者名曰一味，如空中雨，一味清凈，一味清凈喻真解脫，真解脫者即是如來。又解脫者名曰除卻，譬如滿月，無諸雲翳。解脫亦爾無諸雲翳，無諸雲翳即真解脫，真解脫者即是如來。又解脫者名曰寂靜，譬如有人熱病除愈，身得寂靜。解脫亦爾，身得寂靜，身得寂靜即真解脫，真解脫者即是如來。又解脫者即是平等，譬如野田毒蛇、鼠狼俱有殺心。解脫不爾，無有殺心，無殺心者即真解脫，真解脫者即是如來。又平等者，
【現代漢語翻譯】 現代漢語譯本 能看見，又不能被看見的，就是真正的解脫，真正的解脫就是如來（Tathagata）。還有，解脫被稱為沒有屋宅，譬如虛空沒有屋宅。解脫也是這樣，說屋宅，比喻二十五有（指欲界、色界、無色界眾生所處的二十五種生存狀態），沒有屋宅，比喻真正的解脫，真正的解脫就是如來。還有，解脫被稱為不可取，就像阿摩勒果（一種藥用植物的果實），人可以拿取。解脫不是這樣，不可拿取，不可拿取就是真正的解脫，真正的解脫就是如來。還有，解脫被稱為不可執，譬如幻化的事物不可執持。解脫也是這樣不可執持，不可執持就是真正的解脫，真正的解脫就是如來。還有，解脫沒有身體，譬如有人身體生瘡、疣以及各種癰疽、癲狂、乾枯。真正的解脫中沒有這樣的疾病，沒有這樣的疾病比喻真正的解脫，真正的解脫就是如來。還有，解脫被稱為一味，就像牛奶只有一種味道，解脫也是這樣，只有一種味道，這樣的一味就是真正的解脫，真正的解脫就是如來。還有，解脫被稱為清凈，就像水沒有泥沙，澄清寧靜。解脫也是這樣澄清寧靜，澄清寧靜就是真正的解脫，真正的解脫就是如來。還有，解脫被稱為一味，就像空中的雨，一味清凈，一味清凈比喻真正的解脫，真正的解脫就是如來。還有，解脫被稱為除卻，譬如滿月，沒有云彩遮蔽。解脫也是這樣沒有云彩遮蔽，沒有云彩遮蔽就是真正的解脫，真正的解脫就是如來。還有，解脫被稱為寂靜，譬如有人熱病痊癒，身體得到寂靜。解脫也是這樣，身體得到寂靜，身體得到寂靜就是真正的解脫，真正的解脫就是如來。還有，解脫就是平等，譬如野地裡的毒蛇、鼠狼都有殺心。解脫不是這樣，沒有殺心，沒有殺心就是真正的解脫，真正的解脫就是如來。還有，平等就是，
【English Translation】 English version That which can be seen and cannot be seen is true liberation, and true liberation is the Tathagata (如來). Furthermore, liberation is called having no dwelling, just as empty space has no dwelling. Liberation is also like this. The term 'dwelling' is a metaphor for the twenty-five existences (referring to the twenty-five states of existence in the desire realm, form realm, and formless realm), and having no dwelling is a metaphor for true liberation. True liberation is the Tathagata. Furthermore, liberation is called ungraspable, like the Amalaka fruit (a medicinal plant's fruit), which people can pick up and hold. Liberation is not like this; it cannot be grasped. Not being able to be grasped is true liberation, and true liberation is the Tathagata. Furthermore, liberation is called unseizable, like an illusion that cannot be held. Liberation is also like this, unseizable. Not being able to be seized is true liberation, and true liberation is the Tathagata. Furthermore, liberation has no body, like a person with sores, warts, and various carbuncles, madness, and dryness. In true liberation, there are no such diseases. The absence of such diseases is a metaphor for true liberation, and true liberation is the Tathagata. Furthermore, liberation is called one flavor, just as milk has one flavor. Liberation is also like this, having only one flavor. This one flavor is true liberation, and true liberation is the Tathagata. Furthermore, liberation is called pure, like water without mud, clear and still. Liberation is also like this, clear and still. Being clear and still is true liberation, and true liberation is the Tathagata. Furthermore, liberation is called one flavor, like rain in the sky, one flavor of purity. One flavor of purity is a metaphor for true liberation, and true liberation is the Tathagata. Furthermore, liberation is called removal, like a full moon without clouds. Liberation is also like this, without clouds. The absence of clouds is true liberation, and true liberation is the Tathagata. Furthermore, liberation is called stillness, like a person who has recovered from a fever, whose body has become still. Liberation is also like this, the body becomes still. The body becoming still is true liberation, and true liberation is the Tathagata. Furthermore, liberation is equality, like poisonous snakes and mongooses in the wild, both having the intention to kill. Liberation is not like this; it has no intention to kill. Having no intention to kill is true liberation, and true liberation is the Tathagata. Furthermore, equality is,
譬如父母等心於子，解脫亦爾其心平等，心平等者即真解脫，真解脫者即是如來。又解脫者名無異處，譬如有人唯居上妙清凈屋宅，更無異處。解脫亦爾，無有異處，無異處者即真解脫，真解脫者即是如來。又解脫者名曰知足，譬如饑人值遇甘饌，食之無厭。解脫不爾，如食乳糜，更無所須，更無所須喻真解脫，真解脫者即是如來。又解脫者名曰斷絕，如人被縛，斷縛得脫。解脫亦爾，斷絕一切疑心結縛，如是斷疑即真解脫，真解脫者即是如來。又解脫者名到彼岸，譬如大河有此、彼岸。解脫不爾，雖無此岸而有彼岸，有彼岸者即真解脫，真解脫者即是如來。又解脫者名曰默然，譬如大海其水泛漲，多諸音聲；解脫不爾，如是解脫即是如來。又解脫者名曰美妙，譬如眾藥，雜呵梨勒，其味則苦。解脫不爾，味如甘露，味如甘露喻真解脫，真解脫者即是如來。又解脫者除諸煩惱，譬如良醫和合諸藥，善療眾病。解脫亦爾能除煩惱，除煩惱者即真解脫，真解脫者即是如來。又解脫者名曰無迮，譬如小舍，不容多人。解脫不爾，多所容受，多所容受即真解脫，真解脫者即是如來。又解脫者，名滅諸愛，不雜淫慾，譬如女人，多諸愛慾。解脫不爾，如是解脫即是如來，如來如是無有貪慾、瞋恚、愚癡、憍慢等結。又解脫者名曰
【現代漢語翻譯】 現代漢語譯本 譬如父母對待子女一樣平等，解脫也是如此，其心平等。心平等就是真正的解脫，真正的解脫就是如來（Tathagata，佛的稱號）。 又，解脫被稱為『無異處』，就像有人只住在最美好清凈的房屋裡，沒有其他地方可去。解脫也是如此，沒有其他地方，沒有其他地方就是真正的解脫，真正的解脫就是如來。 又，解脫被稱為『知足』，就像飢餓的人遇到了美味佳餚，吃起來沒有厭倦。解脫不是這樣，就像喝了乳粥，不再需要其他東西，不再需要其他東西就象徵著真正的解脫，真正的解脫就是如來。 又，解脫被稱為『斷絕』，就像人被束縛，斷開束縛就得到解脫。解脫也是如此，斷絕一切疑心和束縛，這樣斷絕疑惑就是真正的解脫，真正的解脫就是如來。 又，解脫被稱為『到達彼岸』，就像大河有此岸和彼岸。解脫不是這樣，雖然沒有此岸卻有彼岸，有彼岸就是真正的解脫，真正的解脫就是如來。 又，解脫被稱為『默然』，就像大海水波洶涌，有很多聲音；解脫不是這樣，這樣的解脫就是如來。 又，解脫被稱為『美妙』，就像各種藥物，混合訶梨勒（Haritaki，一種藥材），味道是苦的。解脫不是這樣，味道像甘露，味道像甘露象徵著真正的解脫，真正的解脫就是如來。 又，解脫能去除各種煩惱，就像良醫調配各種藥物，善於治療各種疾病。解脫也是如此，能去除煩惱，去除煩惱就是真正的解脫，真正的解脫就是如來。 又，解脫被稱為『無迮』，就像小房子，容不下很多人。解脫不是這樣，能容納很多，能容納很多就是真正的解脫，真正的解脫就是如來。 又，解脫被稱為『滅除各種愛』，不摻雜淫慾，就像女人，有很多愛慾。解脫不是這樣，這樣的解脫就是如來，如來是這樣沒有貪慾、嗔恚、愚癡、驕慢等束縛。 又，解脫被稱為...
【English Translation】 English version Just as parents have equal love for their children, so too is liberation; its mind is equal. A mind that is equal is true liberation, and true liberation is the Tathagata (Buddha's title). Furthermore, liberation is called 'no different place,' like someone who only lives in the most wonderful and pure house, with no other place to go. Liberation is also like this, there is no other place, no other place is true liberation, and true liberation is the Tathagata. Furthermore, liberation is called 'contentment,' like a hungry person who encounters delicious food, eating without satiety. Liberation is not like this, like drinking milk porridge, needing nothing more, needing nothing more symbolizes true liberation, and true liberation is the Tathagata. Furthermore, liberation is called 'severance,' like a person who is bound, breaking the bonds and gaining freedom. Liberation is also like this, severing all doubts and bonds, thus severing doubts is true liberation, and true liberation is the Tathagata. Furthermore, liberation is called 'reaching the other shore,' like a great river with this shore and the other shore. Liberation is not like this, although there is no this shore, there is the other shore, having the other shore is true liberation, and true liberation is the Tathagata. Furthermore, liberation is called 'silence,' like the ocean with its surging waves and many sounds; liberation is not like this, such liberation is the Tathagata. Furthermore, liberation is called 'wonderful,' like various medicines, mixed with Haritaki (a medicinal herb), its taste is bitter. Liberation is not like this, its taste is like nectar, a taste like nectar symbolizes true liberation, and true liberation is the Tathagata. Furthermore, liberation removes all afflictions, like a good doctor who mixes various medicines, skilled in treating various diseases. Liberation is also like this, able to remove afflictions, removing afflictions is true liberation, and true liberation is the Tathagata. Furthermore, liberation is called 'unobstructed,' like a small house, unable to accommodate many people. Liberation is not like this, it can accommodate many, being able to accommodate many is true liberation, and true liberation is the Tathagata. Furthermore, liberation is called 'extinguishing all loves,' not mixed with lust, like a woman, having many desires. Liberation is not like this, such liberation is the Tathagata, the Tathagata is like this, without greed, hatred, ignorance, arrogance, and other bonds. Furthermore, liberation is called...
無愛，愛有二種：一者餓鬼愛，二者法愛。真解脫者離餓鬼愛，憐愍眾生故有法愛，如是法愛即真解脫，真解脫者即是如來。又解脫者離我、我所，如是解脫即是如來，如來者即是法也。又解脫者即是滅盡，離諸有貪，如是解脫即是如來，如來者即是法也。又解脫者即是救護，能救一切諸怖畏者，如是解脫即是如來，如來者即是法也。又解脫者即是歸處，若有歸依如是解脫，不求余依。譬如有人，依恃于王，不求余依，雖復依王，則有動轉。依解脫者，無有動轉，無動轉者即真解脫，真解脫者即是如來，如來者即是法也。又解脫者名為屋宅，譬如有人行於曠野，則有險難。解脫不爾，無有險難，無險難者即真解脫，真解脫者即是如來。又解脫者是無所畏，如師子王，于諸百獸不生怖畏。解脫亦爾，于諸魔眾不生怖畏，無怖畏者即真解脫，真解脫者即是如來。又解脫者無有迮狹，譬如隘路乃至不受二人並行；解脫不爾，如是解脫，即是如來。又有不迮，譬如有人，畏虎墮井；解脫不爾，如是解脫即是如來。又有不迮，如大海中，舍壞小船得堅牢船，乘之度海到安隱處，心得快樂。解脫亦爾，心得快樂，得快樂者即真解脫，真解脫者即是如來。又解脫者拔諸因緣，譬如因乳得酪，因酪得酥，因酥得醍醐。真解脫中都無是因
【現代漢語翻譯】 現代漢語譯本 沒有愛，愛有兩種：一種是餓鬼的愛，一種是佛法的愛。真正解脫的人會捨棄餓鬼的愛，因為憐憫眾生而有佛法的愛，這樣的佛法之愛就是真正的解脫，真正的解脫就是如來（Tathagata，佛的稱號）。 此外，解脫的人會捨棄對『我』和『我所』的執著，這樣的解脫就是如來，如來就是法（Dharma，佛法）。 此外，解脫就是滅盡，遠離各種貪慾，這樣的解脫就是如來，如來就是法。 此外，解脫就是救護，能夠救護一切恐懼的人，這樣的解脫就是如來，如來就是法。 此外，解脫就是歸宿，如果有人歸依這樣的解脫，就不會再尋求其他的依靠。比如有人依靠國王，不再尋求其他依靠，即使依靠國王，也還是會有變動。依靠解脫的人，不會有變動，沒有變動就是真正的解脫，真正的解脫就是如來，如來就是法。 此外，解脫被稱為屋宅，比如有人行走在曠野，就會有危險。解脫不是這樣，沒有危險，沒有危險就是真正的解脫，真正的解脫就是如來。 此外，解脫是無所畏懼，就像獅子王，對於各種野獸不會產生恐懼。解脫也是這樣，對於各種魔眾不會產生恐懼，沒有恐懼就是真正的解脫，真正的解脫就是如來。 此外，解脫沒有狹隘，比如狹窄的道路甚至不能容納兩個人並行；解脫不是這樣，這樣的解脫就是如來。還有不狹隘，比如有人害怕老虎掉進井裡；解脫不是這樣，這樣的解脫就是如來。還有不狹隘，就像在大海中，捨棄破舊的小船得到堅固的船，乘坐它渡過大海到達安全的地方，心中感到快樂。解脫也是這樣，心中感到快樂，得到快樂就是真正的解脫，真正的解脫就是如來。 此外，解脫會拔除各種因緣，比如從牛奶得到奶酪，從奶酪得到酥油，從酥油得到醍醐。真正的解脫中完全沒有這些因緣。
【English Translation】 English version There is no love, and love has two forms: one is the love of hungry ghosts, and the other is the love of Dharma. Those who are truly liberated abandon the love of hungry ghosts and have the love of Dharma out of compassion for all beings. Such love of Dharma is true liberation, and true liberation is the Tathagata (Buddha's title). Furthermore, those who are liberated abandon attachment to 『self』 and 『what belongs to self.』 Such liberation is the Tathagata, and the Tathagata is the Dharma (Buddhist teachings). Furthermore, liberation is the extinction of all desires, being free from all greed. Such liberation is the Tathagata, and the Tathagata is the Dharma. Furthermore, liberation is protection, capable of saving all those who are fearful. Such liberation is the Tathagata, and the Tathagata is the Dharma. Furthermore, liberation is a refuge. If one takes refuge in such liberation, one will not seek other refuges. For example, if one relies on a king and seeks no other reliance, even relying on a king, there will still be changes. Those who rely on liberation will not have changes. No change is true liberation, true liberation is the Tathagata, and the Tathagata is the Dharma. Furthermore, liberation is called a dwelling. For example, if one walks in the wilderness, there will be dangers. Liberation is not like this; there are no dangers. No danger is true liberation, and true liberation is the Tathagata. Furthermore, liberation is fearlessness, like the lion king who does not fear any beasts. Liberation is also like this, not fearing any demons. No fear is true liberation, and true liberation is the Tathagata. Furthermore, liberation is not narrow. For example, a narrow road cannot even accommodate two people walking side by side; liberation is not like this. Such liberation is the Tathagata. There is also no narrowness, like someone who is afraid of a tiger falling into a well; liberation is not like this. Such liberation is the Tathagata. There is also no narrowness, like in the vast ocean, abandoning a broken small boat and obtaining a sturdy boat, riding it across the sea to a safe place, and feeling joy in the heart. Liberation is also like this, feeling joy in the heart. Obtaining joy is true liberation, and true liberation is the Tathagata. Furthermore, liberation uproots all causes and conditions, like obtaining cheese from milk, butter from cheese, and ghee from butter. In true liberation, there are no such causes and conditions.
，無是因者即真解脫，真解脫者即是如來。又解脫者能伏憍慢，譬如大王慢于小王；解脫不爾，如是解脫即是如來，如來者即是法也。又解脫者伏諸放逸，謂放逸者多有貪慾；真解脫中無有是名，無是名者即真解脫，真解脫者即是如來。
「又解脫者能除無明，如上妙酥，除諸滓穢，乃名醍醐。解脫亦爾，除無明滓，生於真明，如是真明即真解脫，真解脫者即是如來。又解脫者名為寂靜，純一無二，如空野象，獨一無侶。解脫亦爾，獨一無二，獨一無二即真解脫，真解脫者即是如來。又解脫者名為堅實，如竹葦、蜱麻，莖幹空虛，而子堅實，除佛如來，其餘人天皆不堅實，真解脫者遠離一切諸有流等，如是解脫即是如來。又解脫者名能覺了、增益於我，真解脫者亦復如是，如是解脫即是如來。又解脫者名舍諸有，譬如有人食已而吐。解脫亦爾，舍于諸有，舍諸有者即真解脫，真解脫者即是如來。又解脫者名曰決定，如婆師花香，七葉中無，解脫亦爾，如是解脫即是如來。又解脫者名曰水大，譬如水大，于諸大勝，能潤一切草木穀子。解脫亦爾，能潤一切有生之類，如是解脫即是如來。又解脫者名曰為入，如有門戶，則通入路金性之處，金則可得。解脫亦爾，如彼門戶，修無我者，則得入中，如是解脫即是如來。
【現代漢語翻譯】 現代漢語譯本：沒有原因的，就是真正的解脫，真正的解脫就是如來（Tathagata）。此外，解脫能夠降伏驕慢，就像大王對小王那樣驕慢；解脫不是這樣，這樣的解脫就是如來，如來就是法（Dharma）。此外，解脫能夠降伏各種放逸，所謂放逸的人多有貪慾；真正的解脫中沒有這些名稱，沒有這些名稱的就是真正的解脫，真正的解脫就是如來。 此外，解脫能夠去除無明（Avidya），就像上等的酥油，去除各種雜質，才叫做醍醐（Amrita）。解脫也是這樣，去除無明的雜質，產生真正的光明，這樣的真明就是真正的解脫，真正的解脫就是如來。此外，解脫被稱為寂靜，純一無二，就像空曠野地裡的大象，獨自一個沒有伴侶。解脫也是這樣，獨一無二，獨一無二就是真正的解脫，真正的解脫就是如來。此外，解脫被稱為堅實，就像竹葦、蜱麻，莖幹空虛，而種子堅實，除了佛如來，其餘的人天都不堅實，真正的解脫遠離一切諸有（Bhava）的流轉等，這樣的解脫就是如來。此外，解脫被稱為能夠覺悟、增益於我，真正的解脫也是這樣，這樣的解脫就是如來。此外，解脫被稱為捨棄諸有，就像有人吃完東西后吐出來。解脫也是這樣，捨棄諸有，捨棄諸有的就是真正的解脫，真正的解脫就是如來。此外，解脫被稱為決定，就像婆師花（Vasika）的香，在七葉中沒有，解脫也是這樣，這樣的解脫就是如來。此外，解脫被稱為水大（Apo），就像水大，在諸大中最為殊勝，能夠滋潤一切草木穀子。解脫也是這樣，能夠滋潤一切有生命的種類，這樣的解脫就是如來。此外，解脫被稱為進入，如果有門戶，就能通往金性的地方，金子就可以得到。解脫也是這樣，就像那個門戶，修習無我（Anatta）的人，就能進入其中，這樣的解脫就是如來。
【English Translation】 English version: That which has no cause is true liberation, and true liberation is the Tathagata. Furthermore, liberation can subdue arrogance, like a great king being arrogant towards a small king; liberation is not like that. Such liberation is the Tathagata, and the Tathagata is the Dharma. Furthermore, liberation can subdue all forms of indulgence, for those who are indulgent often have greed; in true liberation, there are no such names. That which has no such names is true liberation, and true liberation is the Tathagata. Furthermore, liberation can remove ignorance (Avidya), just as the finest ghee, when impurities are removed, is called Amrita. Liberation is also like this, removing the impurities of ignorance and giving rise to true clarity. Such true clarity is true liberation, and true liberation is the Tathagata. Furthermore, liberation is called tranquility, pure and unique, like a lone elephant in an empty field, without a companion. Liberation is also like this, unique and without a second. Being unique and without a second is true liberation, and true liberation is the Tathagata. Furthermore, liberation is called firmness, like bamboo reeds or hemp, whose stems are hollow, but whose seeds are firm. Except for the Buddha Tathagata, all other humans and gods are not firm. True liberation is far from all the flows of existence (Bhava), and such liberation is the Tathagata. Furthermore, liberation is called the ability to awaken and to increase the self. True liberation is also like this, and such liberation is the Tathagata. Furthermore, liberation is called the abandonment of all existence, like someone who vomits after eating. Liberation is also like this, abandoning all existence. Abandoning all existence is true liberation, and true liberation is the Tathagata. Furthermore, liberation is called determination, like the fragrance of the Vasika flower, which is not found in its seven leaves. Liberation is also like this, and such liberation is the Tathagata. Furthermore, liberation is called the element of water (Apo), just as the element of water is the most superior among the elements, able to nourish all plants and grains. Liberation is also like this, able to nourish all living beings, and such liberation is the Tathagata. Furthermore, liberation is called entry, just as a door provides a way to reach the place of gold, where gold can be obtained. Liberation is also like that door. Those who practice non-self (Anatta) can enter into it, and such liberation is the Tathagata.
又解脫者名曰為善，譬如弟子隨逐于師，善奉教敕，得名為善。解脫亦爾，如是解脫即是如來。
「又解脫者名出世法，於一切法最為出過，如眾味中酥乳最勝。解脫亦爾，如是解脫即是如來。又解脫者名曰不動，譬如門閫風不能動。真解脫者亦復如是，如是解脫即是如來。又解脫者名無濤波，如彼大海其水濤波；解脫不爾，如是解脫即是如來。又解脫者譬如宮殿，解脫亦爾，當知解脫即是如來。又解脫者名曰所用，如閻浮檀金，多有所任，無有能說是金過惡。解脫亦爾，無有過惡，無有過惡即真解脫，真解脫者即是如來。又解脫者舍嬰兒行，譬如大人，舍小兒行。解脫亦爾，除舍五陰，除舍五陰即真解脫，真解脫者即是如來。又解脫者名曰究竟，如被系者，從系得脫，洗浴清凈，然後還家。解脫亦爾，畢竟清凈，畢竟清凈即真解脫，真解脫者即是如來。又解脫者名無作樂，無作樂者，貪慾、瞋恚、愚癡吐故；喻如有人誤飲蛇毒，為除毒故，即服吐藥，既得吐已，毒即除愈，身得安樂。解脫亦爾，吐于煩惱、諸結、縛毒，身得安樂，名無作樂，無作樂者即真解脫，真解脫者即是如來。又解脫者名斷四種毒蛇煩惱，斷煩惱者即真解脫，真解脫者即是如來。
「又解脫者名離諸有，滅一切苦得一切樂，永斷貪
【現代漢語翻譯】 現代漢語譯本： 另一種解脫被稱為『善』，就像弟子跟隨老師，善於奉行教誨，因此被稱為『善』。解脫也是如此，這樣的解脫就是如來（Tathagata，佛的稱號）。 另一種解脫被稱為『出世法』，在一切法中最為殊勝，就像各種味道中酥油和牛奶最為優勝。解脫也是如此，這樣的解脫就是如來。 另一種解脫被稱為『不動』，就像門檻，風不能使它移動。真正的解脫也是如此，這樣的解脫就是如來。 另一種解脫被稱為『無濤波』，就像大海沒有波濤一樣；解脫也是如此，這樣的解脫就是如來。 另一種解脫就像宮殿一樣，解脫也是如此，應當知道解脫就是如來。 另一種解脫被稱為『所用』，就像閻浮檀金（Jambudvipa，一種珍貴的金子），有很多用途，沒有人能說這種金子有什麼過錯。解脫也是如此，沒有過錯，沒有過錯就是真正的解脫，真正的解脫就是如來。 另一種解脫捨棄嬰兒的行為，就像大人捨棄小孩的行為一樣。解脫也是如此，去除五陰（skandhas，構成個體存在的五種要素），去除五陰就是真正的解脫，真正的解脫就是如來。 另一種解脫被稱為『究竟』，就像被束縛的人，從束縛中解脫出來，洗浴乾淨，然後回家。解脫也是如此，最終清凈，最終清凈就是真正的解脫，真正的解脫就是如來。 另一種解脫被稱為『無作樂』，無作樂就是貪慾、嗔恚、愚癡的消除；就像有人誤飲蛇毒，爲了去除毒素，就服用催吐藥，吐出毒素后，毒就消除了，身體就安樂了。解脫也是如此，吐出煩惱、各種結縛的毒素，身體就安樂了，這被稱為『無作樂』，無作樂就是真正的解脫，真正的解脫就是如來。 另一種解脫被稱為斷除四種毒蛇般的煩惱，斷除煩惱就是真正的解脫，真正的解脫就是如來。 另一種解脫被稱為脫離諸有（bhava，存在），滅除一切痛苦，獲得一切快樂，永遠斷除貪慾。
【English Translation】 English version: Furthermore, liberation is called 'good,' just as a disciple who follows a teacher and diligently obeys instructions is called 'good.' Liberation is also like this; such liberation is the Tathagata (the thus-gone one, an epithet of the Buddha). Furthermore, liberation is called 'transcendental dharma,' surpassing all dharmas, just as ghee and milk are the most excellent among all flavors. Liberation is also like this; such liberation is the Tathagata. Furthermore, liberation is called 'immovable,' like a threshold that cannot be moved by the wind. True liberation is also like this; such liberation is the Tathagata. Furthermore, liberation is called 'without waves,' like the great ocean without waves; liberation is not like that, such liberation is the Tathagata. Furthermore, liberation is like a palace; liberation is also like this; know that liberation is the Tathagata. Furthermore, liberation is called 'useful,' like Jambudvipa gold (a precious type of gold), which has many uses, and no one can say that this gold has any faults. Liberation is also like this, without faults, without faults is true liberation, and true liberation is the Tathagata. Furthermore, liberation abandons the actions of an infant, just as an adult abandons the actions of a child. Liberation is also like this, removing the five skandhas (the five aggregates that constitute a person), removing the five skandhas is true liberation, and true liberation is the Tathagata. Furthermore, liberation is called 'ultimate,' like a person who is bound, who is freed from bondage, bathes clean, and then returns home. Liberation is also like this, ultimately pure, ultimately pure is true liberation, and true liberation is the Tathagata. Furthermore, liberation is called 'non-action bliss,' non-action bliss is the expulsion of greed, hatred, and delusion; it is like someone who mistakenly drinks snake venom, and to remove the poison, takes an emetic, and after vomiting, the poison is removed, and the body is at ease. Liberation is also like this, expelling the poison of afflictions, fetters, and bonds, the body is at ease, this is called 'non-action bliss,' non-action bliss is true liberation, and true liberation is the Tathagata. Furthermore, liberation is called the severing of the four poisonous snake-like afflictions, severing afflictions is true liberation, and true liberation is the Tathagata. Furthermore, liberation is called detachment from all existences (bhava), extinguishing all suffering, attaining all happiness, and eternally severing greed.
欲、瞋恚、愚癡，拔斷一切煩惱根本，拔根本者即真解脫，真解脫者即是如來。又解脫者名斷一切有為之法，出生一切無漏善法，斷塞諸道，所謂若我、無我、非我、非無我，唯斷取著，不斷我見，我見者名為佛性，佛性者即真解脫，真解脫者即是如來。又解脫者，名不空空，空空者名無所有，無所有者，即是外道尼犍子等所計解脫，而是尼犍實無解脫，故名空空；真解脫者則不如是，故不空空，不空空者即真解脫，真解脫者即是如來。又解脫者，名空不空。如水、酒、酪、酥、蜜等瓶，雖無水酒酪酥蜜時，猶故得名為水等瓶，而是瓶等，不可說空及以不空。若言空者，則不得有色、香、味、觸；若言不空，而復無有水、酒等實。解脫亦爾，不可說色及以非色，不可說空及以不空。若言空者，則不得有常樂我凈；若言不空，誰受是常樂我凈者？以是義故，不可說空及以不空。空者謂無二十五有及諸煩惱、一切苦、一切相、一切有為行，如瓶無酪，則名為空；不空者，謂真實善色、常樂我凈、不動不變，猶如彼瓶，色香味觸，故名不空。是故解脫喻如彼瓶，彼瓶遇緣則有破壞；解脫不爾，不可破壞，不可破壞即真解脫，真解脫者即是如來。
「又解脫者名曰離愛，譬如有人，愛心悕望釋提桓因、大梵天王、自在天
【現代漢語翻譯】 現代漢語譯本：貪慾、嗔恚、愚癡，要徹底斷除一切煩惱的根源，斷除根源就是真正的解脫，真正的解脫就是如來（Tathagata，佛的稱號）。解脫也意味著斷除一切有為法（Samskrta-dharma，因緣和合而生的法），生出一切無漏善法（Anasrava-kusala-dharma，沒有煩惱污染的善法），堵塞一切歧途，例如執著于『我』、『無我』、『非我』、『非無我』的觀念，唯一要斷除的是執著，而不是斷除我見（Atma-drsti，認為有『我』的見解）。我見被稱為佛性（Buddha-dhatu，成佛的可能性），佛性就是真正的解脫，真正的解脫就是如來。解脫也意味著不空也不空，空空意味著什麼都沒有，什麼都沒有是外道尼犍子（Nigantha，古印度一個苦行教派）等人所認為的解脫，但尼犍子實際上並沒有解脫，所以說是空空。真正的解脫不是這樣，所以說不空空。不空空就是真正的解脫，真正的解脫就是如來。解脫也意味著空而不空。比如水瓶、酒瓶、酪瓶、酥瓶、蜜瓶等，即使裡面沒有水、酒、酪、酥、蜜，仍然可以稱為水瓶等，但這些瓶子不能說是空也不能說是不空。如果說是空的，就不應該有色、香、味、觸；如果說是不空的，裡面又沒有水、酒等實質。解脫也是這樣，不能說是色也不能說不是色，不能說是空也不能說是不空。如果說是空的，就不應該有常、樂、我、凈（Nitya-sukha-atma-subha，佛的四種德性）；如果說是不空的，那麼誰來承受這常、樂、我、凈呢？因此，不能說解脫是空或不空。空是指沒有二十五有（二十五種存在狀態）以及各種煩惱、一切苦、一切相、一切有為行，就像瓶子里沒有酪，就說是空的。不空是指真實的善色、常樂我凈、不動不變，就像瓶子有色香味觸，所以說是不空。因此，解脫就像那個瓶子，瓶子遇到因緣就會損壞；解脫不是這樣，不會損壞，不會損壞就是真正的解脫，真正的解脫就是如來。 解脫也稱為離愛，比如有人，愛戀著希望成為釋提桓因（Sakra devanam indra，忉利天之主）、大梵天王（Mahabrahma，色界初禪天之主）、自在天（Isvara，欲界頂層他化自在天之主）
【English Translation】 English version: Desire, hatred, and ignorance, these are to be completely eradicated at the root of all afflictions. Eradicating the root is true liberation, and true liberation is the Tathagata (the Thus-Gone One, an epithet of the Buddha). Liberation also means severing all conditioned dharmas (Samskrta-dharma, phenomena that arise from causes and conditions), giving rise to all unconditioned wholesome dharmas (Anasrava-kusala-dharma, wholesome dharmas free from defilements), and blocking all wrong paths, such as clinging to the notions of 'self,' 'no-self,' 'neither self nor no-self.' The only thing to be severed is clinging, not the view of self (Atma-drsti, the view that there is a 'self'). The view of self is called Buddha-nature (Buddha-dhatu, the potential for Buddhahood), Buddha-nature is true liberation, and true liberation is the Tathagata. Liberation also means neither empty nor not empty. Empty-empty means nothing exists, and this nothingness is what the non-Buddhist Niganthas (Nigantha, an ancient Indian ascetic sect) and others consider liberation, but the Niganthas are not truly liberated, hence it is called empty-empty. True liberation is not like this, therefore it is called not empty-empty. Not empty-empty is true liberation, and true liberation is the Tathagata. Liberation also means empty and not empty. For example, a water jar, a wine jar, a curd jar, a ghee jar, a honey jar, etc., even when there is no water, wine, curd, ghee, or honey inside, they are still called water jars, etc., but these jars cannot be said to be either empty or not empty. If they are said to be empty, then there should be no form, smell, taste, or touch; if they are said to be not empty, then there is no substance like water or wine inside. Liberation is also like this, it cannot be said to be form or not form, it cannot be said to be empty or not empty. If it is said to be empty, then there should be no permanence, bliss, self, or purity (Nitya-sukha-atma-subha, the four attributes of the Buddha); if it is said to be not empty, then who experiences this permanence, bliss, self, and purity? Therefore, liberation cannot be said to be either empty or not empty. Empty means the absence of the twenty-five existences (twenty-five states of being) and all afflictions, all suffering, all characteristics, and all conditioned actions, just as a jar without curd is said to be empty. Not empty means the presence of true wholesome form, permanence, bliss, self, purity, unmoving and unchanging, just as a jar has form, smell, taste, and touch, so it is said to be not empty. Therefore, liberation is like that jar, which is subject to destruction when conditions arise; liberation is not like that, it is indestructible, and indestructible is true liberation, and true liberation is the Tathagata. Liberation is also called detachment from love. For example, if someone loves and hopes to become Sakra devanam indra (the lord of the Trayastrimsa Heaven), Mahabrahma (the lord of the first dhyana heaven in the realm of form), or Isvara (the lord of the Paranirmitavasavartin Heaven, the highest heaven in the realm of desire).
王；解脫不爾，若得成於阿耨多羅三藐三菩提已，無愛無疑，無愛無疑即真解脫，真解脫者即是如來。若言解脫有愛疑者，無有是處。又解脫者斷諸有貪，斷一切相、一切繫縛、一切煩惱、一切生死、一切因緣、一切果報，如是解脫即是如來，如來即是涅槃。一切眾生怖畏生死諸煩惱故，故受三歸，譬如群鹿，怖畏獵師，既得免離，若得一跳，則喻一歸，如是三跳則喻三歸；以三跳故，得受安樂。眾生亦爾，怖畏四魔、惡獵師故，受三歸依，三歸依故則得安樂，受安樂者即真解脫，真解脫者即是如來。如來者即是涅槃，涅槃者即是無盡，無盡者即是佛性，佛性者即是決定，決定者即是阿耨多羅三藐三菩提。」
迦葉菩薩白佛言：「世尊！若涅槃、佛性、決定、如來，是一義者，云何說言有三歸依？」
佛告迦葉：「善男子！一切眾生怖畏生死，故求三歸，以三歸故，則知佛性、決定、涅槃。善男子！有法名一義異，有法名義俱異。名一義異者，佛常、法常、比丘僧常、涅槃虛空皆亦是常，是名名一義異。名義俱異者，佛名為覺、法名不覺、僧名和合、涅槃名解脫、虛空名非善亦名無礙，是為名義俱異。善男子！三歸依者亦復如是，名義俱異，云何為一？是故我告摩訶波阇波提：『憍曇彌！莫供養我，當供
【現代漢語翻譯】 現代漢語譯本：國王問道：『如果不是這樣解脫，如果證得了阿耨多羅三藐三菩提（無上正等正覺）之後，沒有愛戀和疑惑，沒有愛戀和疑惑就是真正的解脫，真正的解脫就是如來（佛）。如果說解脫還有愛戀和疑惑，那是不可能的。』而且，解脫是斷除一切對存在的貪戀，斷除一切表象、一切束縛、一切煩惱、一切生死、一切因緣、一切果報。這樣的解脫就是如來，如來就是涅槃（寂滅）。一切眾生因為害怕生死和各種煩惱，所以皈依三寶。譬如一群鹿，害怕獵人，一旦得以逃脫，如果跳一下，就比喻一次皈依，這樣跳三次就比喻三次皈依；因為這三次跳躍，就得到了安樂。眾生也是這樣，因為害怕四魔（煩惱魔、五陰魔、死魔、天魔）這些惡獵人，所以皈依三寶，因為皈依三寶就得到了安樂，得到安樂就是真正的解脫，真正的解脫就是如來。如來就是涅槃，涅槃就是無盡，無盡就是佛性，佛性就是決定，決定就是阿耨多羅三藐三菩提（無上正等正覺）。』 迦葉菩薩（釋迦牟尼佛的十大弟子之一）對佛說：『世尊！如果涅槃、佛性、決定、如來，是一個意思，為什麼說有三皈依呢？』 佛告訴迦葉：『善男子！一切眾生因為害怕生死，所以尋求三皈依，因為三皈依，就瞭解了佛性、決定、涅槃。善男子！有的法是名稱相同而意義不同，有的法是名稱和意義都不同。名稱相同而意義不同的是，佛是常住的、法是常住的、比丘僧是常住的、涅槃和虛空也都是常住的，這叫做名稱相同而意義不同。名稱和意義都不同的是，佛名為覺悟、法名為不覺悟、僧名為和合、涅槃名為解脫、虛空名為非善也名為無礙，這叫做名稱和意義都不同。善男子！三皈依也是這樣，名稱和意義都不同，怎麼能說是一個呢？所以，我告訴摩訶波阇波提（佛的姨母）：『喬達彌（摩訶波阇波提的別名）！不要供養我，應當供養僧眾。』
【English Translation】 English version: The king asked: 'If it is not like this liberation, if one attains Anuttara-samyak-sambodhi (supreme perfect enlightenment), there is no love or doubt, and no love or doubt is true liberation, and true liberation is Tathagata (Buddha). If it is said that liberation still has love and doubt, that is not possible.' Moreover, liberation is to cut off all attachment to existence, to cut off all appearances, all bonds, all afflictions, all birth and death, all causes and conditions, and all karmic retributions. Such liberation is Tathagata, and Tathagata is Nirvana (extinction). All sentient beings, because they fear birth and death and various afflictions, therefore take refuge in the Three Jewels. For example, a herd of deer, fearing hunters, once they escape, if they jump once, it is a metaphor for one refuge, and jumping three times is a metaphor for three refuges; because of these three jumps, they obtain peace and happiness. Sentient beings are also like this, because they fear the four maras (affliction mara, skandha mara, death mara, and deva mara) these evil hunters, they take refuge in the Three Jewels, and because of taking refuge in the Three Jewels, they obtain peace and happiness, obtaining peace and happiness is true liberation, and true liberation is Tathagata. Tathagata is Nirvana, Nirvana is endless, endless is Buddha-nature, Buddha-nature is determination, and determination is Anuttara-samyak-sambodhi (supreme perfect enlightenment).' Bodhisattva Kasyapa (one of the ten great disciples of Sakyamuni Buddha) said to the Buddha: 'World Honored One! If Nirvana, Buddha-nature, determination, and Tathagata are of the same meaning, why is it said that there are three refuges?' The Buddha told Kasyapa: 'Good man! All sentient beings, because they fear birth and death, therefore seek the three refuges, and because of the three refuges, they understand Buddha-nature, determination, and Nirvana. Good man! Some dharmas have the same name but different meanings, and some dharmas have different names and different meanings. Those with the same name but different meanings are that the Buddha is permanent, the Dharma is permanent, the Bhikkhu Sangha is permanent, and Nirvana and space are also permanent, this is called having the same name but different meanings. Those with different names and different meanings are that the Buddha is called enlightenment, the Dharma is called non-enlightenment, the Sangha is called harmony, Nirvana is called liberation, and space is called neither good nor unhindered, this is called having different names and different meanings. Good man! The three refuges are also like this, the names and meanings are different, how can they be said to be one? Therefore, I told Mahaprajapati (the Buddha's aunt): 'Gotami (another name for Mahaprajapati)! Do not make offerings to me, you should make offerings to the Sangha.'
養僧。若供養僧，則得具足供養三歸。』摩訶波阇波提即答我言：『眾僧之中，無佛無法，云何說言供養眾僧，則得具足供養三歸？』我復告言：『汝隨我語，則供養佛；為解脫故，即供養法；眾僧受者，則供養僧。』善男子！是故三歸不得為一。善男子！如來或時說一為三，說三為一，如是之義，諸佛境界，非是聲聞緣覺所知。」
迦葉復言：「如佛所說，畢竟安樂名涅槃者，是義云何？夫涅槃者捨身舍智，若捨身智，誰當受樂？」
佛言：「善男子！譬如有人，食已心悶，出外欲吐，既得吐已，而復回還。同伴問之：『汝今所患竟為差不？而復來還？』答言：『已差，身得安樂。』如來亦爾，畢竟遠離二十五有，永得涅槃安樂之處，不可動轉，無有盡滅，斷一切受，名無受樂。如是無受，名為常樂，若言如來有受樂者，無有是處。是故畢竟樂者，即是涅槃，涅槃者即真解脫，真解脫者即是如來。」
迦葉復言：「不生不滅是解脫耶？」
「如是，如是。善男子！不生不滅即是解脫，如是解脫即是如來。」
迦葉復言：「若不生不滅是解脫者，虛空之性亦無生滅，應是如來。如如來性，即是解脫。」
佛告迦葉：「善男子！是事不然。」
「世尊！何故不然？」
{ "translations": [ "現代漢語譯本", "『供養僧人。如果供養僧人，就等於具足供養三歸（皈依佛、法、僧）。』摩訶波阇波提（佛的姨母）就回答我說：『僧眾之中，沒有佛也沒有法，怎麼說供養僧眾，就等於具足供養三歸呢？』我再次告訴她說：『你聽從我的話，就是供養佛；爲了解脫的緣故，就是供養法；僧眾接受供養，就是供養僧。』善男子！所以三歸不能算作一個。善男子！如來有時說一為三，有時說三為一，這樣的道理，是諸佛的境界，不是聲聞（聽聞佛法而修行的人）和緣覺（靠自己領悟佛法而修行的人）所能知道的。」, "迦葉（佛的弟子）又問：『如佛所說，究竟安樂名為涅槃（佛教修行的最高境界），這是什麼意思呢？涅槃是捨棄身體和智慧，如果捨棄了身體和智慧，誰來享受快樂呢？』", "佛說：『善男子！譬如有人，吃完東西后心裡發悶，走到外面想要嘔吐，吐完之後，又回到原來的地方。同伴問他：『你現在的病好了嗎？怎麼又回來了？』他回答說：『已經好了，身體感到安樂。』如來也是這樣，究竟遠離二十五有（三界中的二十五種存在形式），永遠得到涅槃安樂的境界，不可動搖，沒有終結，斷絕一切感受，稱為無受樂。這樣的無受，稱為常樂，如果說如來有感受快樂，那是不可能的。所以究竟的快樂，就是涅槃，涅槃就是真正的解脫，真正的解脫就是如來。』", "迦葉又問：『不生不滅就是解脫嗎？』", "『是的，是的。善男子！不生不滅就是解脫，這樣的解脫就是如來。』", "迦葉又問：『如果不生不滅就是解脫，虛空的性質也是不生不滅的，那虛空也應該是如來。如果如來的性質，就是解脫。』", "佛告訴迦葉：『善男子！不是這樣的。』", "『世尊！為什麼不是這樣呢？』" ], "english_translations": [ "English version", "'Supporting the Sangha (monastic community). If one supports the Sangha, it is equivalent to fully supporting the Three Refuges (Buddha, Dharma, and Sangha).' Mahaprajapati (Buddha's aunt) then replied to me, 'Within the Sangha, there is neither Buddha nor Dharma, how can it be said that supporting the Sangha is equivalent to fully supporting the Three Refuges?' I further told her, 'If you follow my words, it is supporting the Buddha; for the sake of liberation, it is supporting the Dharma; when the Sangha receives, it is supporting the Sangha.' Good man! Therefore, the Three Refuges cannot be considered as one. Good man! The Tathagata (Buddha) sometimes speaks of one as three, and sometimes speaks of three as one. Such meanings are the realm of the Buddhas, not known by Sravakas (disciples who hear the teachings) and Pratyekabuddhas (those who achieve enlightenment on their own).'", "Kasyapa (Buddha's disciple) further asked, 'As the Buddha said, ultimate bliss is called Nirvana (the highest state of enlightenment), what does this mean? Nirvana is the abandonment of body and wisdom. If body and wisdom are abandoned, who will experience the bliss?'", "The Buddha said, 'Good man! It is like a person who, after eating, feels discomfort in their heart and goes outside to vomit. After vomiting, they return to their original place. Their companion asks them, 'Is your illness now cured? Why have you returned?' They reply, 'It is cured, and my body feels at ease.' The Tathagata is also like this, having ultimately departed from the twenty-five existences (the twenty-five forms of existence in the three realms), and eternally attained the state of Nirvana, which is immovable, without end, and has ceased all sensations, called the bliss of no sensation. Such no sensation is called eternal bliss. If it is said that the Tathagata experiences bliss, that is not possible. Therefore, ultimate bliss is Nirvana, Nirvana is true liberation, and true liberation is the Tathagata.'", "Kasyapa further asked, 'Is non-birth and non-death liberation?'", "'Yes, yes. Good man! Non-birth and non-death is liberation, and such liberation is the Tathagata.'", "Kasyapa further asked, 'If non-birth and non-death is liberation, the nature of space is also non-birth and non-death, then space should also be the Tathagata. If the nature of the Tathagata is liberation.'", "The Buddha told Kasyapa, 'Good man! That is not so.'", "'World Honored One! Why is it not so?'" ] }
「善男子！如迦蘭伽鳥及命命鳥，其聲清妙，寧可同於烏鵲音不？」
「不也。世尊！烏鵲之聲比命命等，百千萬倍不可為比。」迦葉復言：「迦蘭伽等其聲微妙，身亦不同，如來云何比之烏鵲？無異葶藶比須彌山。佛與虛空亦復如是，迦蘭伽聲可喻佛聲，不可以喻烏鵲之音。」
爾時佛贊迦葉菩薩言：「善哉，善哉！善男子！汝今善解甚深難解。如來有時以因緣故，引彼虛空，以喻解脫。如是解脫，即是如來。真解脫者，一切人天無能為匹，而此虛空實非其喻，為化眾生故，以虛空非喻為喻。當知解脫即是如來，如來之性即是解脫，解脫、如來，無二無別。善男子！非喻者，如無比之物不可引喻，有因緣故可得引喻。如經中說，面貌端正猶月盛滿。白象鮮潔，猶如雪山。滿月不得即同於面，雪山不得即是白象。善男子！不可以喻，喻真解脫，為化眾生故作喻耳。以諸譬喻，知諸法性，皆亦如是。」
迦葉復言：「云何如來作二種說？」
佛言：「善男子！譬如有人，執持刀劍，以瞋恚心，欲害如來，如來和悅，無恚恨色。是人當得壞如來身成逆罪不？」
「不也。世尊！何以故？如來身界，不可壞故。所以者何？以無身聚，唯有法性。法性之性，理不可壞，是人云何能壞佛身？直
【現代漢語翻譯】 「善男子！就像迦蘭伽鳥（Kalavinka，一種傳說中的美妙鳥）和命命鳥（Jivajiva，一種雙頭鳥），它們的聲音清澈美妙，難道可以和烏鴉、喜鵲的聲音相提並論嗎？」 「不能。世尊！烏鴉、喜鵲的聲音和命命鳥等相比，相差百千萬倍，根本無法相比。」迦葉又說：「迦蘭伽鳥等的聲音如此微妙，身形也不同，如來怎麼能用它們來比喻烏鴉、喜鵲呢？這無異於用葶藶（一種小草）來比喻須彌山（Sumeru，佛教中的聖山）。佛陀和虛空也是如此，迦蘭伽鳥的聲音可以比喻佛陀的聲音，但不能用烏鴉的聲音來比喻。」 這時，佛陀讚歎迦葉菩薩說：「好啊，好啊！善男子！你現在很好地理解了這深奧難解的道理。如來有時會因為某種因緣，引用虛空來比喻解脫。這樣的解脫，就是如來。真正的解脫，一切人天都無法與之相比，而這虛空實際上並不是真正的比喻，只是爲了教化眾生，才用非比喻來作為比喻。應當知道解脫就是如來，如來的本性就是解脫，解脫和如來，沒有二樣，沒有分別。善男子！非比喻，就像無可比擬的事物無法用比喻來表達，但因為某種因緣，可以勉強用比喻。就像經中所說，面容端正就像滿月一樣。白象潔白，就像雪山一樣。滿月不能等同於面容，雪山也不能等同於白象。善男子！不能用比喻來比喻真正的解脫，只是爲了教化眾生才用比喻罷了。通過各種比喻，瞭解諸法的本性，都是這樣的道理。」 迦葉又問：「為什麼如來會做出兩種不同的說法呢？」 佛陀說：「善男子！譬如有人，拿著刀劍，以嗔恨的心，想要傷害如來，如來卻和顏悅色，沒有嗔恨的表情。這個人能夠破壞如來的身體，犯下逆罪嗎？」 「不能。世尊！為什麼呢？因為如來的身體是不可破壞的。這是為什麼呢？因為如來沒有身體的聚合，只有法性。法性的本性，道理上是不可破壞的，這個人怎麼能破壞佛的身體呢？只是
【English Translation】 「Good man! Like the Kalavinka bird (a mythical bird with a beautiful voice) and the Jivajiva bird (a two-headed bird), whose voices are clear and wonderful, can they be compared to the sounds of crows and magpies?」 「No, World Honored One! The sounds of crows and magpies are a hundred thousand times incomparable to those of the Jivajiva bird, etc.」 Kashyapa further said, 「The voices of the Kalavinka bird, etc., are so subtle, and their forms are also different. How can the Tathagata compare them to crows and magpies? This is no different than comparing a lepidium (a small plant) to Mount Sumeru (a sacred mountain in Buddhism). The Buddha and the void are also like this. The voice of the Kalavinka bird can be used to symbolize the Buddha's voice, but the sound of a crow cannot be used to symbolize it.」 At that time, the Buddha praised Bodhisattva Kashyapa, saying, 「Excellent, excellent! Good man! You now understand well this profound and difficult-to-understand principle. The Tathagata sometimes, due to certain causes, uses the void as a metaphor for liberation. Such liberation is the Tathagata. True liberation is incomparable to all humans and gods, and this void is not actually a true metaphor. It is only for the sake of teaching sentient beings that a non-metaphor is used as a metaphor. It should be known that liberation is the Tathagata, and the nature of the Tathagata is liberation. Liberation and the Tathagata are not two, and there is no difference. Good man! A non-metaphor is like something that cannot be compared, which cannot be expressed by a metaphor, but because of certain causes, a metaphor can be used reluctantly. Just as it is said in the scriptures, a face is as beautiful as a full moon. A white elephant is as pure as a snow mountain. The full moon cannot be equated with a face, and the snow mountain cannot be equated with a white elephant. Good man! True liberation cannot be compared with a metaphor; it is only used as a metaphor for the sake of teaching sentient beings. Through various metaphors, understanding the nature of all dharmas is the same principle.」 Kashyapa then asked, 「Why does the Tathagata make two different statements?」 The Buddha said, 「Good man! For example, if someone, holding a sword, with a mind of anger, wants to harm the Tathagata, the Tathagata is still gentle and has no expression of anger. Can this person destroy the Tathagata's body and commit a heinous crime?」 「No, World Honored One! Why is that? Because the Tathagata's body is indestructible. Why is that? Because the Tathagata does not have an aggregation of a body, but only Dharma nature. The nature of Dharma nature is, in principle, indestructible. How can this person destroy the Buddha's body? It is only
以噁心，故成無間。以是因緣，引諸譬喻，得知實法。」
爾時佛贊迦葉菩薩：「善哉，善哉！善男子！我所欲說，汝今已說。又善男子！譬如惡人欲害其母，住於野田在谷𧂐下，母為送食，其人見已，尋生害心，便前磨刀。母時知已，逃入𧂐中，其人持刀，繞𧂐遍斫，斫已歡喜，生已殺想。其母尋后從谷𧂐出，還至家中。于意云何，是人成就無間罪不？」
「不也。世尊！不可定說。何以故？若說有罪，母身應壞，身若不壞，云何言有？若說無罪，生已殺想，心懷歡喜，云何言無？是人雖不具足逆罪，而亦是逆。以是因緣，引諸譬喻，得知實法。」
佛贊迦葉：「善哉，善哉！善男子！以是因緣，我說種種方便譬喻，以喻解脫。雖以無量阿僧祇喻，而實不可以喻為比。或有因緣亦可喻說，或有因緣不可喻說，是故解脫成就如是無量功德。趣涅槃者、涅槃、如來，亦有如是無量功德，以如是等無量功德，成就滿故，名大涅槃。」
迦葉菩薩白佛言：「世尊！我今始知，如來至處，為無有盡處。若無盡，當知壽命亦應無盡。」
佛言：「善哉，善哉！善男子！汝今善能護持正法。若有善男子、善女人慾斷煩惱諸結縛者，當作如是護持正法。
大般涅槃經卷第五 大正藏第 12
【現代漢語翻譯】 現代漢語譯本：'因厭惡之心，故而成就無間地獄之業。以此因緣，引出各種譬喻，從而得知真實之法。' 這時，佛陀讚歎迦葉菩薩說：『善哉，善哉！善男子！我所想要說的，你現在已經說出來了。又，善男子！譬如一個惡人想要加害他的母親，住在野外的山谷邊，母親給他送食物，那人看見后，立刻生起加害之心，便上前磨刀。母親當時知道了，就逃入山谷中，那人拿著刀，繞著山谷到處砍，砍完後心生歡喜，產生了已經殺害母親的想法。他的母親隨後從山谷中出來，回到家中。你認為如何，這個人是否犯下了無間罪？』 『不，世尊！不能確定地說。為什麼呢？如果說有罪，母親的身體應該壞掉，如果身體沒有壞掉，怎麼能說有罪呢？如果說無罪，他已經產生了殺害的想法，心中還很歡喜，怎麼能說無罪呢？這個人雖然沒有完全犯下逆罪，但也算是逆罪。以此因緣，引出各種譬喻，從而得知真實之法。』 佛陀讚歎迦葉說：『善哉，善哉！善男子！因為這個因緣，我說種種方便的譬喻，用譬喻來解釋解脫。雖然用了無量阿僧祇的譬喻，但實際上是無法用譬喻來比擬的。有些因緣可以用譬喻來說明，有些因緣則不能用譬喻來說明，所以解脫成就瞭如此無量的功德。趨向涅槃者、涅槃、如來，也具有如此無量的功德，因為成就了這些無量的功德，所以稱為大涅槃。』 迦葉菩薩對佛說：『世尊！我現在才知道，如來所到達的地方，是沒有盡頭的。如果沒有盡頭，應當知道壽命也應該是沒有盡頭的。』 佛說：『善哉，善哉！善男子！你現在很善於護持正法。如果有善男子、善女人想要斷除煩惱和各種束縛，應當像這樣護持正法。』
【English Translation】 English version: 'Due to disgust, one creates the karma of Avici hell. Because of this cause and condition, various metaphors are drawn to understand the true Dharma.' At that time, the Buddha praised Bodhisattva Kasyapa, saying: 'Excellent, excellent! Good man! What I wanted to say, you have already said. Furthermore, good man! For example, an evil person wants to harm his mother, living in a field by a valley. His mother brings him food, and upon seeing her, he immediately develops the intention to harm her and sharpens his knife. His mother, knowing this, flees into the valley. The man, holding the knife, goes around the valley, chopping everywhere. After chopping, he is delighted, thinking he has killed his mother. His mother then comes out of the valley and returns home. What do you think, has this person committed the Avici sin?' 'No, World Honored One! It cannot be definitively said. Why? If we say there is sin, the mother's body should be destroyed. If the body is not destroyed, how can we say there is sin? If we say there is no sin, he has already developed the intention to kill and is delighted in his heart, how can we say there is no sin? Although this person has not fully committed the heinous crime, it is still a heinous act. Because of this cause and condition, various metaphors are drawn to understand the true Dharma.' The Buddha praised Kasyapa: 'Excellent, excellent! Good man! Because of this cause and condition, I speak of various expedient metaphors to explain liberation. Although countless asamkhya metaphors are used, they cannot truly be compared to liberation. Some causes and conditions can be explained through metaphors, while others cannot. Therefore, liberation achieves such immeasurable merits. Those who strive for Nirvana, Nirvana, and the Tathagata also possess such immeasurable merits. Because of the perfection of these immeasurable merits, it is called Great Nirvana.' Bodhisattva Kasyapa said to the Buddha: 'World Honored One! Now I understand that the place where the Tathagata arrives has no end. If there is no end, then we should know that life should also be without end.' The Buddha said: 'Excellent, excellent! Good man! You are now very good at upholding the true Dharma. If there are good men and good women who wish to cut off the afflictions and all bonds, they should uphold the true Dharma in this way.'
冊 No. 0374 大般涅槃經
大般涅槃經卷第六
北涼天竺三藏曇無讖譯如來性品第四之三
「善男子！是大涅槃微妙經中，有四種人，能護正法、建立正法、憶念正法，能多利益憐愍世間，為世間依安樂人天。何等為四？有人出世具煩惱性是名第一，須陀洹人、斯陀含人是名第二，阿那含人是名第三，阿羅漢人是名第四。是四種人出現於世，能多利益憐愍世間，為世間依安樂人天。
「云何名為具煩惱性？若有人能奉持禁戒，威儀具足，建立正法，從佛所聞，解其文義，轉為他人分別宣說，所謂少欲是道，多欲非道，廣說如是八大人覺，有犯罪者教令發露，懺悔滅除，善知菩薩方便所行秘密之法，是名凡夫，非第八人。第八人者，不名凡夫，名為菩薩，不名為佛。
「第二人者名須陀洹、斯陀含，若得正法，受持正法，從佛聞法，如其所聞，聞已書寫，受持讀誦，轉為他說。若聞法已，不寫不受、不持不說，而言奴婢不凈之物佛聽畜者，無有是處，是名第二人。如是之人未得第二、第三住處，名為菩薩，已得受記。
「第三人者名阿那含，阿那含者，誹謗正法若言聽畜奴婢、僕使、不凈之物，受持外道典籍、書論，及為客塵煩惱所障，諸舊煩惱之所覆蓋，若藏如來
【現代漢語翻譯】 現代漢語譯本 『善男子！在這部微妙的《大涅槃經》中，有四種人能夠護持正法、建立正法、憶念正法，能夠多多利益和憐憫世間，成為世間的依靠，使人天安樂。哪四種人呢？第一種是具有煩惱習性的人，第二種是須陀洹（Srota-apanna，入流者）人、斯陀含（Sakrdagamin，一來者）人，第三種是阿那含（Anagamin，不還者）人，第四種是阿羅漢（Arhat，應供）人。這四種人出現在世間，能夠多多利益和憐憫世間，成為世間的依靠，使人天安樂。 『什麼叫做具有煩惱習性的人呢？如果有人能夠奉持戒律，威儀具足，建立正法，從佛陀那裡聽聞佛法，理解其中的文義，然後為他人分別解說，例如宣說少欲是正道，多欲不是正道，廣泛宣說如是八大人覺，對於犯戒的人教導他們發露懺悔，使其罪業滅除，並且善於瞭解菩薩方便所行的秘密之法，這樣的人稱為凡夫，而不是第八人。所謂的第八人，不稱為凡夫，而稱為菩薩，也不稱為佛。 『第二種人稱為須陀洹、斯陀含。如果他們得到正法，受持正法，從佛陀那裡聽聞佛法，按照所聽聞的，聽聞后書寫下來，受持讀誦，然後轉為他人解說。如果聽聞佛法后，不書寫、不受持、不讀誦、不解說，反而說奴婢等不凈之物佛陀允許畜養，這是沒有道理的。這樣的人稱為第二種人。這樣的人還沒有得到第二、第三住處，稱為菩薩，已經得到授記。 『第三種人稱為阿那含。阿那含如果誹謗正法，說佛陀允許畜養奴婢、僕使等不凈之物，受持外道典籍、書論，並且被客塵煩惱所障礙，被舊有的煩惱所覆蓋，如果藏匿如來
【English Translation】 English version 'Good man! In this subtle Mahaparinirvana Sutra, there are four types of people who can protect the Dharma, establish the Dharma, remember the Dharma, greatly benefit and have compassion for the world, become a refuge for the world, and bring peace and happiness to humans and gods. Who are the four? The first is a person with afflictive nature; the second is a Srota-apanna (stream-enterer), a Sakrdagamin (once-returner); the third is an Anagamin (non-returner); and the fourth is an Arhat (worthy one). These four types of people appear in the world, greatly benefiting and having compassion for the world, becoming a refuge for the world, and bringing peace and happiness to humans and gods.' 'What is meant by a person with afflictive nature? If someone can uphold the precepts, have complete deportment, establish the Dharma, hear the Dharma from the Buddha, understand its meaning, and then explain it to others, such as proclaiming that having few desires is the right path, while having many desires is not, extensively explaining the Eight Great Awakenings, teaching those who have violated precepts to confess and eliminate their offenses, and being skilled in understanding the secret practices of Bodhisattvas, such a person is called an ordinary person, not the eighth person. The so-called eighth person is not called an ordinary person, but a Bodhisattva, and is not called a Buddha.' 'The second type of person is called a Srota-apanna and a Sakrdagamin. If they obtain the Dharma, uphold the Dharma, hear the Dharma from the Buddha, and according to what they have heard, write it down, uphold it, recite it, and then explain it to others. If, after hearing the Dharma, they do not write it down, do not uphold it, do not recite it, do not explain it, and instead say that the Buddha allows the keeping of impure things such as slaves, this is unreasonable. Such a person is called the second type of person. Such a person has not yet attained the second or third abode, is called a Bodhisattva, and has already received a prediction.' 'The third type of person is called an Anagamin. If an Anagamin slanders the Dharma, saying that the Buddha allows the keeping of impure things such as slaves and servants, upholds the scriptures and treatises of external paths, and is obstructed by the defilements of guest dust, covered by old defilements, if they conceal the Tathagata'
真實舍利，及為外病之所惱害，或為四大毒蛇所侵，論說我者，悉無是處；若說無我，斯有是處。說著世法，無有是處；若說大乘相續不絕，斯有是處。若所受身有八萬蟲，亦無是處；永離淫慾乃至夢中不失不凈，斯有是處。臨終之日生怖畏者，亦無是處。阿那含者為何謂也？是人不還。如上所說所有過患，永不能污往返周旋。名為菩薩，已得受記，不久得成阿耨多羅三藐三菩提，是則名為第三人也。
「第四人者名阿羅漢，阿羅漢者，斷諸煩惱，舍于重擔，逮得己利，所作已辦，住第十地，得自在智；隨人所樂種種色像，悉能示現；如所莊嚴欲成佛道，即能得成。能成如是無量功德，名阿羅漢。是名四人出現於世，能多利益憐愍世間，為世間依安樂人天，於人天中最尊最勝，猶如如來，名人中勝，為歸依處。」
迦葉白佛言：「世尊！我今不依是四種人。何以故？如《瞿師羅經》中，佛為瞿師羅說：『若天魔梵為欲破壞，變為佛像，具足莊嚴三十二相、八十種好、圓光一尋，面部圓滿猶月盛明，眉間毫相白逾珂雪，如是莊嚴來向汝者，汝當撿校定其虛實，既覺知已，應當降伏。』世尊！魔等尚能變作佛身，況當不能作羅漢等四種之身，坐臥空中，左脅出水，右脅出火，身出煙炎，猶如火聚？以是因緣，
【現代漢語翻譯】 現代漢語譯本 如果說真實的舍利（佛陀或聖人的遺骨）會受到外在疾病的困擾，或者被四大毒蛇（地、水、火、風）侵擾，那麼說我（有常住不變的自我）的人，這種說法是完全沒有道理的；如果說無我（沒有常住不變的自我），這種說法才是正確的。如果說世俗的法則（生老病死等）是真實的，這種說法是沒有道理的；如果說大乘佛法的傳承是相續不斷的，這種說法才是正確的。如果說所受的身體里有八萬種蟲子，這種說法也是沒有道理的；如果說永遠斷絕淫慾，甚至在夢中也不會失去不凈，這種說法才是正確的。如果說臨終的時候會產生恐懼，這種說法也是沒有道理的。什麼是阿那含（不還果）呢？是指這個人不再返回欲界受生。像上面所說的所有過患，永遠不能玷污他，他不會再在生死中往返周旋。這樣的人被稱為菩薩，已經得到了成佛的授記，不久就能成就阿耨多羅三藐三菩提（無上正等正覺），這就是所謂的第三種人。 第四種人被稱為阿羅漢（斷盡煩惱的聖者），阿羅漢是指斷除了一切煩惱，捨棄了沉重的負擔，獲得了自身的利益，所要做的事情已經完成，安住在第十地（菩薩的最高果位），獲得了自在的智慧；能夠隨眾生的喜好示現各種各樣的形象；如果想要莊嚴自己成就佛道，就能立即成就。能夠成就這樣無量的功德，被稱為阿羅漢。這四種人出現在世間，能夠利益眾生，憐憫世間，是世間的依靠，能夠使人天安樂，在人天之中是最尊貴最殊勝的，就像如來一樣，被稱為人中的勝者，是眾生歸依之處。 迦葉（佛陀的弟子）對佛說：『世尊！我現在不依止這四種人。為什麼呢？就像《瞿師羅經》中，佛陀為瞿師羅所說的那樣：『如果天魔梵（天界的魔王）爲了破壞佛法，變化成佛的形象，具足三十二相（佛陀的特殊相貌）、八十種好（佛陀的細微特徵）、一尋圓光（佛陀身邊的光環），面容圓滿如同滿月，眉間白毫相潔白如珂雪，以這樣的莊嚴形象來到你面前，你應當仔細觀察，確定他的虛實，一旦覺察到是虛假的，就應當降伏他。』世尊！魔等尚且能夠變化成佛的身形，更何況不能變化成羅漢等四種人的身形，在空中坐臥，左脅出水，右脅出火，身體冒出煙火，如同火堆？因為這個原因，
【English Translation】 English version If it is said that real śarīra (relics of the Buddha or saints) are troubled by external illnesses, or are invaded by the four great poisonous snakes (earth, water, fire, and wind), then those who speak of 'I' (a permanent, unchanging self) are completely wrong; if it is said that there is no self (no permanent, unchanging self), then this is correct. If it is said that worldly laws (birth, old age, sickness, and death, etc.) are real, this is incorrect; if it is said that the transmission of Mahāyāna Buddhism is continuous, then this is correct. If it is said that the body one receives has eighty thousand worms, this is also incorrect; if it is said that one has forever severed sexual desire, and even in dreams does not lose purity, then this is correct. If it is said that one will feel fear at the time of death, this is also incorrect. What is an Anāgāmin (Non-Returner)? It refers to a person who will not return to the desire realm to be reborn. All the faults mentioned above can never defile him, and he will no longer revolve in the cycle of birth and death. Such a person is called a Bodhisattva, has received the prediction of Buddhahood, and will soon achieve Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment), this is what is called the third type of person. The fourth type of person is called an Arhat (a saint who has extinguished all afflictions). An Arhat refers to one who has cut off all afflictions, abandoned heavy burdens, attained their own benefit, completed what needed to be done, dwells in the tenth bhūmi (the highest stage of a Bodhisattva), and has attained unobstructed wisdom; they can manifest various forms according to the preferences of sentient beings; if they wish to adorn themselves to achieve Buddhahood, they can immediately achieve it. They can achieve such immeasurable merits and are called Arhats. These four types of people appear in the world, can benefit sentient beings, have compassion for the world, are the reliance of the world, can bring peace and happiness to humans and devas, and are the most honored and supreme among humans and devas, like the Tathāgata, and are called the victors among humans, the place of refuge for sentient beings. Kāśyapa (a disciple of the Buddha) said to the Buddha: 'World Honored One! I do not rely on these four types of people now. Why? Just as in the 'Ghosila Sūtra,' the Buddha said to Ghosila: 'If a deva-māra-brahma (a demon king of the heavens) wishes to destroy the Dharma and transforms into the image of the Buddha, possessing the thirty-two marks (special features of the Buddha), the eighty minor marks (subtle characteristics of the Buddha), a fathom of halo, a face as full as the full moon, and a white tuft of hair between the eyebrows as pure as snow, and comes before you in such a majestic form, you should carefully observe and determine its truthfulness. Once you realize it is false, you should subdue it.' World Honored One! Even māras can transform into the body of the Buddha, how much more so can they transform into the bodies of the four types of people such as Arhats, sitting and lying in the air, emitting water from the left side and fire from the right side, with smoke and flames coming from their bodies, like a pile of fire? Because of this reason,
我於是中，心不生信。或有所說，不能稟受，亦無敬念，而作依止。」
佛言：「善男子！於我所說若生疑者，尚不應受，況如是等？是故應當善分別知，是善、不善，可作、不可作，如是作已，長夜受樂。善男子！譬如偷狗，夜入人舍，其家婢使若覺知者，即應驅罵：『汝疾出去，若不出者，當奪汝命。』偷狗聞之，即去不還。汝等從今，亦應如是降伏波旬，應作是言：『波旬！汝今不應作如是像，若故作者，當以五系，繫縛于汝。』魔聞是已，便當還去，如彼偷狗，更不復還。」
迦葉白佛言：「世尊！如佛為瞿師羅長者說，若能如是降伏魔者，亦可得近大般涅槃，如來何必說是四人為依止處？如是四人，所可言說，未必可信。」
佛告迦葉：「善男子！如我所說，亦復如是，非為不爾。善男子！我為聲聞、有肉眼者，說言降魔，不為修學大乘人說。聲聞之人雖有天眼，故名肉眼。學大乘者，雖有肉眼乃名佛眼。何以故？是大乘經名為佛乘，而此佛乘最上最勝。善男子！譬如有人勇健威猛，有怯弱者常來依附。其勇健人常教怯者，汝當如是持弓執箭，修學槊道、長鉤、罥索。又復告言：『夫鬥戰者，雖如履刃，不應生於怖畏之想，當視人天生輕弱想，應自生心作勇健想。或時有人素無膽勇，詐
【現代漢語翻譯】 現代漢語譯本：我因此心中不生信仰。或者聽到有人說法，也不能接受，也沒有恭敬的念頭，反而以此作為依靠。 佛說：『善男子！對於我所說的教法如果產生懷疑，尚且不應該接受，更何況像這樣的人呢？所以應當好好分別瞭解，什麼是善，什麼是不善，什麼是可以做的，什麼是不可以做的，像這樣做了之後，才能長久地享受安樂。善男子！譬如偷狗的人，晚上進入別人家，如果這家裡的婢女僕人發現了，就應該驅趕責罵：『你快出去，如果不出，就要奪你的性命。』偷狗的人聽到后，就會立刻離開不再回來。你們從今以後，也應該這樣降伏波旬（魔王），應該這樣說：『波旬！你現在不應該再做這樣的形象，如果故意再做，就要用五種束縛，把你捆綁起來。』魔聽到這些話后，就會立刻離開，就像那個偷狗的人一樣，不再回來。』 迦葉（佛陀十大弟子之一）對佛說：『世尊！就像佛為瞿師羅長者（一位富有的在家佛教徒）所說的那樣，如果能夠這樣降伏魔，也可以接近大般涅槃（佛教的最高境界），如來（佛的稱號）為什麼一定要說這四個人是依靠之處呢？這四個人所說的話，未必可信。』 佛告訴迦葉：『善男子！我所說的，也是這樣，不是不符合實際情況。善男子！我為聲聞（聽聞佛法而修行的人）、有肉眼的人，說的是降伏魔的方法，不是為修學大乘（佛教的一個主要流派）的人說的。聲聞之人雖然有天眼（一種超自然的能力），仍然稱為肉眼。修學大乘的人，雖然有肉眼，卻稱為佛眼。為什麼呢？因為大乘經典稱為佛乘，而這個佛乘是最上最殊勝的。善男子！譬如有一個人勇敢強壯，有膽怯的人常常來依附他。這個勇敢的人常常教導膽怯的人，你應該這樣拿著弓箭，修習槍術、長鉤、繩索。又告訴他說：『在戰鬥的時候，即使像走在刀刃上一樣危險，也不應該產生恐懼的想法，應當把人和天都看作是輕微弱小的，應當自己生起勇敢強壯的想法。』有時候有人本來沒有膽量，卻假裝勇敢。'
【English Translation】 English version: Therefore, my heart does not generate faith. Or if there is something said, I cannot accept it, nor do I have respectful thoughts, but instead, I take it as a reliance. The Buddha said: 'Good man! If you have doubts about what I have said, you should not accept it, let alone such people? Therefore, you should carefully discern what is good and what is not good, what can be done and what cannot be done. Having done so, you will enjoy happiness for a long time. Good man! For example, a dog thief enters someone's house at night. If the maids and servants of the house discover him, they should drive him away and scold him: 'You must leave quickly, and if you do not, we will take your life.' Upon hearing this, the dog thief will immediately leave and not return. From now on, you should also subdue Mara (the demon king) in this way. You should say: 'Mara! You should not take such a form now. If you deliberately do so again, I will bind you with five fetters.' Upon hearing these words, Mara will immediately leave, just like that dog thief, and will not return.' Kasyapa (one of the Buddha's ten major disciples) said to the Buddha: 'World Honored One! Just as the Buddha said to the elder Ghosila (a wealthy lay Buddhist), if one can subdue Mara in this way, one can also approach Great Nirvana (the highest state in Buddhism). Why does the Tathagata (an epithet of the Buddha) have to say that these four people are places of reliance? What these four people say may not be credible.' The Buddha told Kasyapa: 'Good man! What I have said is also like that, it is not inconsistent with reality. Good man! What I have said about subduing Mara is for the Sravakas (those who hear the Dharma and practice), those with physical eyes, not for those who study the Mahayana (a major branch of Buddhism). Although the Sravakas have heavenly eyes (a supernatural ability), they are still called physical eyes. Those who study the Mahayana, although they have physical eyes, are called Buddha eyes. Why? Because the Mahayana scriptures are called the Buddha Vehicle, and this Buddha Vehicle is the highest and most excellent. Good man! For example, there is a person who is brave and strong, and a timid person often relies on him. This brave person often teaches the timid person, you should hold the bow and arrow like this, practice spear techniques, long hooks, and ropes. He also tells him: 'In battle, even if it is as dangerous as walking on a blade, you should not have thoughts of fear, you should view humans and gods as insignificant and weak, and you should generate thoughts of bravery and strength.' Sometimes, someone who is originally not brave pretends to be brave.'
作健相，執持弓刀、種種器仗，以自莊嚴，來至陣中，唱呼大喚。汝於是人，亦復不應生於憂怖。如是輩人，若見汝時不怖畏者，當知是人不久散壞，如彼偷狗。』善男子！如來亦爾，告諸聲聞：『汝等不應畏魔波旬，若魔波旬化作佛身，至汝所者，汝當精勤堅固其心，降伏于魔。時魔即當愁憂不樂，複道而去。』善男子！如彼健人不從他習，學大乘者亦復如是，得聞種種深密經典，其心欣樂不生驚怖。何以故？如是修學大乘之人，已曾供養、恭敬、禮拜過去無量萬億佛故，雖有無量億千魔眾欲來侵嬈，於是事中終不驚畏。善男子！譬如有人得阿竭陀藥，不畏一切。毒蛇等畏是藥力故，亦能消除一切毒等。是大乘經亦復如是，如彼藥力不畏一切諸魔毒等，亦能降伏令更不起。
「複次善男子！譬如有龍，性甚妒憋，欲害人時，或以眼視，或以氣噓，是故一切師子、虎豹、豺狼、狗犬皆生怖畏，是等惡獸，或聞聲見形，或觸其身，無不喪命。有善咒者以咒力故，能令如是諸惡毒龍、金翅鳥等、惡象師子、虎豹豺狼，皆悉調善，任為御乘。如是等獸，見彼善咒，即便調伏。聲聞緣覺亦復如是，見魔波旬皆生恐怖，而魔波旬亦復不生畏懼之心，猶行魔業。學大乘者亦復如是，見諸聲聞怖畏魔事，於此大乘不生信樂，先
【現代漢語翻譯】 現代漢語譯本 『如果有人裝作勇猛的樣子，拿著弓箭刀槍等各種武器，用來裝飾自己，來到戰場上，大聲叫喊。你對於這個人，也不應該感到憂慮和害怕。像這樣的人，如果看到你時不感到害怕，應當知道這個人不久就會潰散，就像那些偷狗的人一樣。』善男子！如來也是這樣，告訴各位聲聞弟子：『你們不應該害怕魔王波旬。如果魔王波旬化作佛身，來到你們面前，你們應當精勤地堅定自己的心，降伏魔王。那時魔王就會愁悶不樂，然後退走。』善男子！就像那些勇猛的人不從他人那裡學習一樣，學習大乘佛法的人也是這樣，聽到各種深奧的經典，內心歡喜而不感到驚恐。為什麼呢？因為像這樣修學大乘佛法的人，已經曾經供養、恭敬、禮拜過過去無量萬億的佛，所以即使有無量億千的魔眾想要來侵擾，對於這些事也終究不會感到驚慌畏懼。善男子！譬如有人得到了阿伽陀藥（一種能解百毒的藥），就不害怕一切毒物。毒蛇等因為害怕這種藥的威力，也能消除一切毒害。大乘經典也是這樣，就像那種藥的威力一樣，不害怕一切魔的毒害，也能降伏它們，使它們不再興起作惡。 『再者，善男子！譬如有一條龍，性情非常嫉妒暴躁，想要害人的時候，或者用眼睛瞪視，或者用氣息噴射，所以一切獅子、老虎、豹子、豺狼、狗等都會感到害怕。這些惡獸，或者聽到聲音，或者看到形體，或者觸碰到它的身體，沒有不喪命的。有善於持咒的人，因為咒語的力量，能夠使這些惡毒的龍、金翅鳥等、惡象、獅子、老虎、豹子、豺狼都變得調順善良，任由驅使。這些野獸，見到那些善於持咒的人，就會被調伏。聲聞緣覺也是這樣，見到魔王波旬都會感到恐懼，而魔王波旬卻不會產生畏懼之心，仍然繼續進行魔業。學習大乘佛法的人也是這樣，看到那些聲聞弟子害怕魔事，對於大乘佛法不產生信樂，先
【English Translation】 English version 'If someone acts bravely, holding bows, swords, and various weapons, using them to adorn themselves, and comes to the battlefield, shouting loudly. You should not feel worried or afraid of this person. If such a person does not feel fear when seeing you, you should know that this person will soon collapse, like those who steal dogs.' Good man! The Tathagata is also like this, telling all the Shravaka disciples: 'You should not fear Mara Papiyas. If Mara Papiyas transforms into the body of a Buddha and comes to you, you should diligently strengthen your mind and subdue Mara. At that time, Mara will be sad and unhappy, and then retreat.' Good man! Just like those brave people do not learn from others, those who study Mahayana Buddhism are also like this. When they hear various profound scriptures, their hearts are joyful and they do not feel fear. Why? Because those who cultivate Mahayana Buddhism like this have already made offerings, respected, and bowed to countless billions of Buddhas in the past, so even if countless billions of demons want to come and harass them, they will ultimately not feel panic or fear about these things. Good man! For example, if someone obtains the Agada medicine (a medicine that can cure all poisons), they will not fear any poison. Poisonous snakes and the like, because they fear the power of this medicine, can also eliminate all poisons. The Mahayana scriptures are also like this, just like the power of that medicine, they do not fear all the poisons of demons, and they can also subdue them, preventing them from rising up to do evil again. 'Furthermore, good man! For example, there is a dragon, whose nature is very jealous and irritable. When it wants to harm people, it either stares with its eyes or exhales with its breath. Therefore, all lions, tigers, leopards, jackals, dogs, etc., will feel fear. These evil beasts, whether they hear the sound, see the form, or touch its body, none of them will not lose their lives. There are those who are good at chanting mantras, and because of the power of the mantras, they can make these evil dragons, garudas, etc., evil elephants, lions, tigers, leopards, and jackals all become obedient and kind, and be driven at will. These beasts, when they see those who are good at chanting mantras, will be subdued. The Shravakas and Pratyekabuddhas are also like this, when they see Mara Papiyas, they will feel fear, but Mara Papiyas will not have any fear, and will continue to carry out his demonic deeds. Those who study Mahayana Buddhism are also like this, when they see those Shravaka disciples fearing demonic matters, they do not develop faith and joy in Mahayana Buddhism, and first
以方便降伏諸魔，悉令調善堪任為乘，因為廣說種種妙法。聲聞緣覺見調魔已，不生怖畏，於此大乘無上正法，方生信樂，作如是言：『我等從今不應於此正法之中而作障礙。』
「複次善男子！聲聞緣覺于諸煩惱而生怖畏，學大乘者都無恐懼，修學大乘有如是力。以是因緣先所說者，為欲令彼聲聞緣覺調伏諸魔，非為大乘。是大涅槃微妙經典，不可消伏，甚奇甚特。若有聞者，聞已信受，能信如來是常住法，如是之人甚為希有，如優曇花。我涅槃后，若有得聞如是大乘微妙經典，生信敬心，當知是等於未來世百千億劫，不墮惡道。」
爾時佛告迦葉菩薩：「善男子！我涅槃后當有百千無量眾生，誹謗不信是大涅槃微妙經典。」
迦葉菩薩復白佛言：「世尊！是諸眾生於佛滅后，久近便當誹謗是經？世尊！復有何等純善眾生，當能拔濟是謗法者？」
佛告迦葉：「善男子！我般涅槃后四十年中，于閻浮提廣行流佈，然後乃當隱沒于地。善男子！譬如甘蔗、稻米、石蜜、乳酥、醍醐，隨有之處，其土人民，皆言是味，味中第一。或復有人純食粟米及以稗子，是人亦言我所食者，最為第一，是薄福人受業報故。若是福人，耳初不聞粟稗之名，所食唯是粳糧、甘蔗、石蜜、醍醐。是大涅槃微妙經典
【現代漢語翻譯】 現代漢語譯本：爲了方便降伏各種魔障，使他們都能被調伏，變得善良，堪能成為修行的工具，所以才廣泛宣說各種微妙的佛法。聲聞乘和緣覺乘的修行者看到魔障被調伏后，不再感到恐懼，對於這大乘無上的正法，才開始產生信樂，並這樣說道：『我們從今以後不應該在這正法中製造障礙。』 『再者，善男子！聲聞乘和緣覺乘的修行者對於各種煩惱感到恐懼，而修學大乘的人則完全沒有恐懼，修學大乘有這樣的力量。因為這個緣故，先前所說的，是爲了讓那些聲聞乘和緣覺乘的修行者調伏各種魔障，而不是爲了大乘。這《大涅槃經》是微妙的經典，不可被消滅，非常奇特。如果有聽聞的人，聽聞后能夠信受，能夠相信如來是常住的法，這樣的人非常稀有，如同優曇花一樣。我涅槃后，如果有能夠聽聞這樣的大乘微妙經典，併產生信敬之心的人，應當知道這樣的人在未來世百千億劫中，不會墮入惡道。』 當時，佛陀告訴迦葉菩薩：『善男子！我涅槃后，將會有百千無量的眾生，誹謗不相信這《大涅槃經》是微妙的經典。』 迦葉菩薩又對佛陀說：『世尊！這些眾生在佛陀滅度后，多久會開始誹謗這部經呢？世尊！又有什麼樣的純善眾生，能夠救拔這些誹謗佛法的人呢？』 佛陀告訴迦葉：『善男子！我般涅槃后四十年中，這部經會在閻浮提廣泛流傳，然後才會隱沒于地。善男子！譬如甘蔗、稻米、石蜜（一種糖）、乳酥（提煉的牛奶精華）、醍醐（最精純的乳製品），凡是有這些東西的地方，那裡的人民都會說這些味道是味道中的第一。或者有些人只吃粟米和稗子，這些人也會說他們所吃的是最好的，這是因為他們福報淺薄，受業報的緣故。如果是福報深厚的人，甚至沒有聽過粟米和稗子的名字，他們所吃的只有粳米、甘蔗、石蜜、醍醐。這《大涅槃經》是微妙的經典，』
【English Translation】 English version: In order to facilitate the subduing of all demons, to make them all tamed, virtuous, and capable of being used as a vehicle for practice, various wonderful Dharma teachings are widely expounded. When Sravakas (hearers) and Pratyekabuddhas (solitary realizers) see the demons subdued, they no longer feel fear. They then develop faith and joy in this supreme Mahayana (Great Vehicle) Dharma, and say, 'From now on, we should not create obstacles in this true Dharma.' 'Furthermore, good man! Sravakas and Pratyekabuddhas are fearful of various afflictions, while those who study the Mahayana have no fear at all. The practice of the Mahayana has such power. For this reason, what was said earlier was to help those Sravakas and Pratyekabuddhas subdue the demons, not for the sake of the Mahayana. This Great Nirvana Sutra is a subtle scripture, indestructible, and extremely extraordinary. If there are those who hear it, and after hearing it, believe and accept it, and can believe that the Tathagata (Buddha) is the eternal Dharma, such people are very rare, like the Udumbara flower. After my Nirvana, if there are those who can hear this subtle Mahayana scripture and develop faith and reverence, know that these people will not fall into evil paths for hundreds of thousands of billions of kalpas (eons) in the future.' At that time, the Buddha said to Bodhisattva Kasyapa, 'Good man! After my Nirvana, there will be hundreds of thousands of countless beings who will slander and disbelieve that this Great Nirvana Sutra is a subtle scripture.' Bodhisattva Kasyapa then asked the Buddha, 'World Honored One! How long after the Buddha's passing will these beings begin to slander this scripture? World Honored One! What kind of purely virtuous beings will be able to rescue those who slander the Dharma?' The Buddha told Kasyapa, 'Good man! For forty years after my Parinirvana, this scripture will be widely circulated in Jambudvipa (the world), and then it will disappear into the earth. Good man! For example, sugarcane, rice, rock candy, milk cream, and ghee (clarified butter), wherever these things are found, the people there will say that these flavors are the best of all flavors. Or some people only eat millet and barnyard grass, and these people will also say that what they eat is the best, because they have little merit and are receiving the results of their karma. If they are people with great merit, they have not even heard the names of millet and barnyard grass, and they only eat polished rice, sugarcane, rock candy, and ghee. This Great Nirvana Sutra is a subtle scripture,'
亦復如是，鈍根薄福不樂聽聞，如彼薄福，憎惡粳糧及石蜜等。二乘之人亦復如是，憎惡無上大涅槃經。或有眾生其心甘樂聽受是經，聞已歡喜，不生誹謗，如彼福人，食于稻糧。
「善男子！譬如有王，居在山中險難惡處，雖有甘蔗、稻糧、石蜜，以其難得，貪惜積聚，不敢啖食，懼其有盡，唯食粟稗。有異國王聞之憐笑，即以車載稻糧、甘蔗而送與之。其王得已，即便分張，舉國共食。民既食已，皆生歡喜，咸作是言：『因彼王故，令我得是希有之食。』善男子！是四種人亦復如是，為此無上大法之將，是四種中或有一人，見於他方無量菩薩，雖學如是大乘經典，若自書寫，若令他書，為利養故、為稱譽故、爲了法故、為依止故、為用博易其餘經故，不能廣為他人宣說，是故持是微妙經典，送至彼方與彼菩薩，令發無上菩提之心，安住菩提。而是菩薩得是經已，即便廣為他人演說，令無量眾得受如是大乘法味。皆悉是此一菩薩力，所未聞經悉令得聞，如彼人民，因王力故得希有食。又善男子！是大涅槃微妙經典所流佈處，當知其地即是金剛，是中諸人亦如金剛，若有能聽如是經者，即不退轉于阿耨多羅三藐三菩提，隨其所愿悉得成就，如我今日所可宣說。汝等比丘應善受持，若有眾生不能聽聞如是經典，當
【現代漢語翻譯】 現代漢語譯本：也是如此，根器遲鈍、福德淺薄的人不喜歡聽聞佛法，就像那些福薄的人，厭惡粳米和石蜜等美味食物。二乘之人也是如此，厭惡無上大涅槃經。或者有些眾生，他們內心甘願樂意聽受這部經，聽后歡喜，不生誹謗，就像那些有福之人，食用稻米糧食。 『善男子！譬如有一位國王，居住在山中險峻惡劣的地方，雖然有甘蔗、稻米、石蜜等食物，但因為難以獲得，所以貪婪地珍惜積聚，不敢食用，害怕用盡，只吃粗劣的粟米稗子。有另一位國王聽聞后憐憫嘲笑他，就用車載著稻米、甘蔗送給他。那位國王得到后，就分發開來，全國人民一起食用。人民吃過後，都感到歡喜，都說：『因為那位國王的緣故，讓我們得到這稀有的食物。』善男子！這四種人也是如此，是這無上大法的將領。這四種人中，或許有人見到其他地方的無量菩薩，雖然學習這樣的大乘經典，無論是自己書寫，還是讓別人書寫，爲了利益供養、爲了名聲讚譽、爲了法義、爲了依止、爲了用它交換其他經典，卻不能廣泛地為他人宣說。所以，他們將這部微妙的經典，送到那些地方給那些菩薩，讓他們發起無上菩提之心，安住于菩提。而那些菩薩得到這部經后，就廣泛地為他人演說，讓無量眾生得到受用這樣的大乘法味。這一切都是這位菩薩的力量，使那些未曾聽聞的經典都得以聽聞，就像那些人民，因為國王的力量而得到稀有的食物。又善男子！大涅槃這部微妙經典所流佈的地方，應當知道那個地方就是金剛，那裡的人也像金剛一樣堅固。如果有能聽聞這部經的人，就不會在阿耨多羅三藐三菩提（無上正等正覺）上退轉，隨其所愿都能成就，就像我今天所宣說的那樣。你們這些比丘應當好好受持，如果有眾生不能聽聞這樣的經典，應當』
【English Translation】 English version: It is also like this, those with dull roots and shallow blessings do not like to hear the Dharma, just like those with shallow blessings, who detest fine rice and rock candy. The two vehicles are also like this, they detest the unsurpassed Great Nirvana Sutra. Or there are sentient beings whose hearts are willing and happy to receive this sutra, and after hearing it, they rejoice and do not slander it, just like those blessed people who eat rice and grain. 'Good man! It is like a king who lives in a dangerous and evil place in the mountains. Although he has sugarcane, rice, and rock candy, because they are difficult to obtain, he greedily cherishes and hoards them, not daring to eat them, fearing they will run out, and only eats coarse millet and barnyard grass. Another king, hearing of this, pitied and laughed at him, and immediately sent him rice and sugarcane by cart. After that king received them, he distributed them, and the whole country ate together. After the people ate, they were all happy, and they all said: 『Because of that king, we have obtained this rare food.』 Good man! These four types of people are also like this, they are the generals of this unsurpassed great Dharma. Among these four types of people, there may be someone who sees countless Bodhisattvas in other places, who, although they study such Mahayana scriptures, whether they write them themselves or have others write them, for the sake of profit and offerings, for the sake of fame and praise, for the sake of the Dharma, for the sake of reliance, or for the sake of using them to exchange for other scriptures, are unable to widely proclaim them to others. Therefore, they send this subtle scripture to those places to those Bodhisattvas, so that they may arouse the unsurpassed Bodhi mind and abide in Bodhi. And after those Bodhisattvas receive this scripture, they widely expound it to others, allowing countless beings to receive and enjoy the taste of this great Mahayana Dharma. All of this is due to the power of this one Bodhisattva, enabling those who have not heard the scriptures to hear them, just like those people who, because of the king's power, obtained rare food. Furthermore, good man! The place where this subtle Great Nirvana Sutra is propagated, you should know that that place is like diamond, and the people there are also as firm as diamond. If there are those who can hear this sutra, they will not regress from Anuttara-samyak-sambodhi (unexcelled complete enlightenment), and all their wishes will be fulfilled, just as I have proclaimed today. You monks should uphold it well. If there are sentient beings who cannot hear such scriptures, they should』
知是人甚可憐愍。何以故？是人不能受持如是大乘經典甚深義故。」
迦葉菩薩白佛言：「世尊！如來滅后四十年中，是大乘典大涅槃經于閻浮提廣行流佈，過是已后沒于地者，卻後久近復當還出？」
佛言：「善男子！若我正法餘八十年，前四十年，是經復當於閻浮提，雨大法雨。」
迦葉菩薩復白佛言：「世尊！如是經典，正法滅時、正戒毀時、非法增長時、無如法眾生時，誰能聽受、奉持、讀誦，令其通利、供養恭敬、書寫解說？唯愿如來，憐愍眾生，分別廣說，令諸菩薩聞已受持，持已即得不退阿耨多羅三藐三菩提心。」
爾時佛贊迦葉：「善哉，善哉！善男子！汝今善能問如是義。善男子！若有眾生，于熙連河沙等諸佛所發菩提心，乃能於是惡世受持如是經典，不生誹謗。善男子！若有能於一恒河沙等諸佛世尊發菩提心，然後乃能于惡世中，不謗是法，愛樂是典，不能為人分別廣說。善男子！若有眾生於二恒河沙等佛所發菩提心，然後乃能于惡世中不謗是法，正解信樂，受持讀誦，亦不能為他人廣說。若有眾生於三恒河沙等佛所發菩提心，然後乃能于惡世中不謗是法，受持讀誦書寫經卷，雖為他說，未解深義。若有眾生於四恒河沙等佛所發菩提心，然後乃能于惡世中不謗是法，受
【現代漢語翻譯】 現代漢語譯本：知道這樣的人真是可憐憫。為什麼呢？因為這些人不能接受和持守這樣的大乘經典甚深的意義。
迦葉菩薩對佛說：『世尊！如來滅度后四十年中，這部大乘經典《大涅槃經》在閻浮提（Jambudvipa，指我們所居住的這個世界）廣泛流傳，過了這段時間后沉沒于地下的，在經過多久之後會再次出現呢？』
佛說：『善男子！如果我的正法還剩下八十年，前四十年，這部經會再次在閻浮提降下大法雨。』
迦葉菩薩又對佛說：『世尊！像這樣的經典，在正法衰滅時、正戒毀壞時、非法增長時、沒有如法眾生時，誰能夠聽受、奉持、讀誦，使之通達流暢、供養恭敬、書寫解說呢？唯愿如來，憐憫眾生，分別詳細解說，讓諸位菩薩聽聞后能夠接受和持守，持守后就能得到不退轉的阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺之心）。』
這時，佛讚歎迦葉說：『好啊，好啊！善男子！你現在很善於問這樣的道理。善男子！如果有眾生在像熙連河沙（Hiranyavati，古印度一條河）那樣多的諸佛那裡發過菩提心，才能在這個惡世接受和持守這樣的經典，不生誹謗。善男子！如果有眾生在一恒河沙（Ganges，印度恒河）那樣多的諸佛世尊那裡發過菩提心，然後才能在惡世中，不誹謗這部法，喜愛這部經典，但不能為他人分別詳細解說。善男子！如果有眾生在二恒河沙那樣多的佛那裡發過菩提心，然後才能在惡世中不誹謗這部法，正確理解並信樂，接受持誦，也不能為他人廣說。如果有眾生在三恒河沙那樣多的佛那裡發過菩提心，然後才能在惡世中不誹謗這部法，接受持誦書寫經卷，雖然為他人說，但不能理解深奧的意義。如果有眾生在四恒河沙那樣多的佛那裡發過菩提心，然後才能在惡世中不誹謗這部法，受
【English Translation】 English version: It is known that such people are very pitiful. Why is that? It is because these people cannot receive and uphold the profound meaning of such a Great Vehicle scripture.
Bodhisattva Kasyapa said to the Buddha, 'World Honored One! In the forty years after the Tathagata's (Tathagata, one of the titles of the Buddha) passing, this Great Vehicle scripture, the Mahaparinirvana Sutra (Mahaparinirvana Sutra, the Great Nirvana Sutra), will be widely circulated in Jambudvipa (Jambudvipa, the world we live in). After that time, when it has sunk into the earth, how long will it be before it reappears?'
The Buddha said, 'Good man! If my true Dharma remains for eighty years, in the first forty years, this scripture will again rain down the great Dharma rain in Jambudvipa.'
Bodhisattva Kasyapa again said to the Buddha, 'World Honored One! Such a scripture, when the true Dharma is extinguished, when the true precepts are destroyed, when the non-Dharma increases, when there are no Dharma-abiding beings, who will be able to listen, receive, uphold, recite, make it fluent, offer it with reverence, write it down, and explain it? May the Tathagata, out of compassion for sentient beings, explain it in detail so that all Bodhisattvas, upon hearing it, can receive and uphold it, and upon upholding it, immediately attain the non-retrogressing Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, the unsurpassed perfect enlightenment) mind.'
At that time, the Buddha praised Kasyapa, saying, 'Excellent, excellent! Good man! You are now very good at asking such a question. Good man! If there are sentient beings who have generated the Bodhi mind at the places of Buddhas as numerous as the sands of the Hiranyavati River (Hiranyavati, an ancient river in India), they will be able to receive and uphold such a scripture in this evil world without slandering it. Good man! If there are sentient beings who have generated the Bodhi mind at the places of Buddhas as numerous as the sands of one Ganges River (Ganges, the river in India), then they will be able to not slander this Dharma in this evil world, love this scripture, but not be able to explain it in detail for others. Good man! If there are sentient beings who have generated the Bodhi mind at the places of Buddhas as numerous as the sands of two Ganges Rivers, then they will be able to not slander this Dharma in this evil world, correctly understand and believe in it, receive and recite it, but also not be able to explain it widely for others. If there are sentient beings who have generated the Bodhi mind at the places of Buddhas as numerous as the sands of three Ganges Rivers, then they will be able to not slander this Dharma in this evil world, receive, uphold, recite, and write down the scriptures, and although they speak it for others, they will not understand its profound meaning. If there are sentient beings who have generated the Bodhi mind at the places of Buddhas as numerous as the sands of four Ganges Rivers, then they will be able to not slander this Dharma in this evil world, receive
持讀誦書寫經卷，為他廣說十六分中一分之義，雖復演說亦不具足。若有眾生於五恒河沙等佛所發菩提心，然後乃能于惡世中不謗是法，受持讀誦書寫經卷，廣為人說十六分中八分之義。若有眾生於六恒河沙等佛所發菩提心，然後乃能于惡世中不謗是法，受持讀誦書寫經卷，為他廣說十六分中十二分義。若有眾生於七恒河沙等佛所發菩提心，然後乃能于惡世中不謗是法，受持讀誦書寫經卷，為他廣說十六分中十四分義。若有眾生於八恒河沙等佛所發菩提心，然後乃能于惡世中不謗是法，受持讀誦書寫經卷，亦勸他人令得書寫，自能聽受，復勸他人令得聽受、讀誦通利，擁護堅持憐愍世間諸眾生故，供養是經，亦勸他人令其供養恭敬尊重讀誦禮拜，亦復如是，具足能解，盡其義味，所謂如來常住不變，畢竟安樂，廣說眾生悉有佛性，善知如來所有法藏。供養如是諸佛等已，建立如是無上正法，受持擁護，若有始發阿耨多羅三藐三菩提心，當知是人未來之世，必能建立如是正法，受持擁護。是故汝今不應不知，未來世中護法之人。何以故？是發心者于未來世，必能護持無上正法。
「善男子！有惡比丘，聞我涅槃不生憂愁：『今日如來入般涅槃，何期快哉。如來在世，遮我等利，今入涅槃，誰復當有遮奪我者？若無
【現代漢語翻譯】 現代漢語譯本 如果有人受持、讀誦、書寫這部經卷，併爲他人廣泛解說其中十六分之一的含義，即使這樣演說，也不能完全表達其精髓。如果有眾生在相當於五條恒河沙數那麼多的佛陀那裡發過菩提心（覺悟之心），然後才能在這個惡世中不誹謗這部佛法，受持、讀誦、書寫這部經卷，併爲他人廣泛解說其中十六分之八的含義。如果有眾生在相當於六條恒河沙數那麼多的佛陀那裡發過菩提心，然後才能在這個惡世中不誹謗這部佛法，受持、讀誦、書寫這部經卷，併爲他人廣泛解說其中十六分之十二的含義。如果有眾生在相當於七條恒河沙數那麼多的佛陀那裡發過菩提心，然後才能在這個惡世中不誹謗這部佛法，受持、讀誦、書寫這部經卷，併爲他人廣泛解說其中十六分之十四的含義。如果有眾生在相當於八條恒河沙數那麼多的佛陀那裡發過菩提心，然後才能在這個惡世中不誹謗這部佛法，受持、讀誦、書寫這部經卷，也勸他人書寫，自己能夠聽受，又勸他人聽受、讀誦並通達理解，爲了擁護和堅持，憐憫世間一切眾生，供養這部經，也勸他人供養、恭敬、尊重、讀誦、禮拜，也能夠這樣，完全理解經文的含義，所謂如來（佛陀）常住不變，畢竟安樂，廣泛宣說眾生都具有佛性（成佛的潛能），善於瞭解如來所有的法藏（佛法的寶藏）。供養了這些佛陀之後，建立如此無上的正法，受持和擁護。如果有剛剛發起阿耨多羅三藐三菩提心（無上正等正覺之心）的人，應當知道這個人未來世必定能夠建立如此正法，受持和擁護。所以你現在不應該不知道，未來世中護持佛法的人。為什麼呢？因為這些發心的人在未來世，必定能夠護持無上的正法。 『善男子！』有些惡比丘，聽到我（如來）要涅槃（圓寂）了，不感到憂愁，反而說：『今天如來入般涅槃，真是太好了！如來在世的時候，阻礙了我們的利益，現在他入涅槃了，誰還能來阻礙我們呢？如果沒有』
【English Translation】 English version If someone upholds, recites, and writes this scripture, and widely explains one-sixteenth of its meaning to others, even with such exposition, they cannot fully express its essence. If there are beings who have generated the Bodhi mind (mind of enlightenment) in the presence of Buddhas as numerous as five Ganges Rivers' sands, then they can, in this evil world, not slander this Dharma, uphold, recite, and write this scripture, and widely explain eight-sixteenths of its meaning to others. If there are beings who have generated the Bodhi mind in the presence of Buddhas as numerous as six Ganges Rivers' sands, then they can, in this evil world, not slander this Dharma, uphold, recite, and write this scripture, and widely explain twelve-sixteenths of its meaning to others. If there are beings who have generated the Bodhi mind in the presence of Buddhas as numerous as seven Ganges Rivers' sands, then they can, in this evil world, not slander this Dharma, uphold, recite, and write this scripture, and widely explain fourteen-sixteenths of its meaning to others. If there are beings who have generated the Bodhi mind in the presence of Buddhas as numerous as eight Ganges Rivers' sands, then they can, in this evil world, not slander this Dharma, uphold, recite, and write this scripture, also encourage others to write it, be able to listen and receive it themselves, and also encourage others to listen, receive, recite, and understand it thoroughly. For the sake of protecting and upholding, and having compassion for all beings in the world, they make offerings to this scripture, and also encourage others to make offerings, respect, honor, recite, and bow to it. They can also, in this way, fully understand the meaning of the scripture, that is, the Tathagata (Buddha) is permanent and unchanging, ultimately blissful, and widely proclaim that all beings possess Buddha-nature (the potential to become a Buddha), and are skilled in understanding all the Dharma treasures (treasures of Buddhist teachings) of the Tathagata. Having made offerings to these Buddhas, they establish such unsurpassed righteous Dharma, uphold and protect it. If there are those who have just generated the Anuttara-samyak-sambodhi mind (mind of unsurpassed perfect enlightenment), it should be known that these people will surely be able to establish such righteous Dharma, uphold and protect it in the future. Therefore, you should not be unaware of those who protect the Dharma in the future. Why? Because those who have generated this mind will surely be able to protect the unsurpassed righteous Dharma in the future. 『Good man!』 There are some evil Bhikkhus (monks) who, upon hearing that I (the Tathagata) am about to enter Nirvana (final passing), do not feel sorrow, but instead say: 『Today the Tathagata enters Parinirvana, how wonderful! When the Tathagata was alive, he hindered our benefits, now that he has entered Nirvana, who will be able to hinder us? If there is no』
遮奪，我則還得如本利養。如來在世禁戒嚴峻，今入涅槃，悉當放舍。所受袈裟本為法式，今當廢壞如木頭幡。』如是等人誹謗、拒逆是大乘經。善男子！汝今應當如是憶持，若有眾產生就具足無量功德，乃能信是大乘經典，信已受持。其餘眾生有樂法者，若能廣為解說此經，其人聞已，過去無量阿僧祇劫所作惡業，皆悉除滅。若有不信是經典者，現身當爲無量病苦之所惱害，多為眾人所見罵辱，命終之後人所輕賤，顏貌醜陋，資生艱難，常不供足，雖復少得粗澀弊惡，生生常處貧窮、下賤、誹謗正法、邪見之家。若臨終時，或值荒亂、刀兵競起，帝王暴虐、怨家仇隙之所侵逼，雖有善友，而不遭遇，資生所需求不能得，雖少得利，常患飢渴，唯為凡下之所顧識，國王大臣悉不齒錄。設復聞其有所宣說，正使是理，終不信受。如是之人不至善處，如折翼鳥不能飛行，是人亦爾于未來世，不能得至人天善處。若復有人能信如是大乘經典，本所受形雖復粗陋，以經功德即便端正，威顏色力，日更增多，常為人天之所樂見，恭敬愛戀，情無舍離。國王大臣及家親屬聞其所說，悉皆敬信。若我聲聞弟子之中，欲行第一希有事者，當爲世間廣宣如是大乘經典。
「善男子！譬如霧露，勢雖欲住，不過日出，日既出已，消滅
【現代漢語翻譯】 現代漢語譯本：『如果遮蔽和奪取，我仍然可以獲得原本的利益供養。如來在世時戒律嚴峻，現在入涅槃，都應當放舍。所受的袈裟本來是作為法式的，現在應當廢棄損壞，如同木頭做的幡。』像這樣的人誹謗、抗拒大乘經典。善男子！你現在應當這樣記住，如果有眾產生就具足無量功德，才能相信這部大乘經典，相信后受持。其餘喜歡佛法的眾生，如果能廣泛地為此經解說，這個人聽聞后，過去無量阿僧祇劫所作的惡業，都全部消除。如果有不相信這部經典的人，現世會受到無量病苦的惱害，常常被眾人謾罵侮辱，命終之後被人輕賤，容貌醜陋，生活艱難，常常不能滿足所需，即使稍微得到一些粗糙破舊的東西，生生世世都處在貧窮、下賤、誹謗正法、邪見的家庭。如果臨終時，或者遇到荒亂、刀兵相爭，帝王暴虐、怨家仇敵的侵逼，即使有善友，也不能遇到，生活所需無法得到，即使稍微得到一些利益，也常常遭受飢渴，只能被凡夫俗子所認識，國王大臣都不屑一顧。即使聽到他所宣說的，即使是真理，最終也不會相信接受。這樣的人不能到達善處，如同折斷翅膀的鳥不能飛行，這個人也是這樣，在未來世，不能到達人天善處。如果有人能相信這樣的大乘經典，原本所受的形體即使粗陋，因為經典功德也會變得端正，威儀容貌和力量，日益增多，常常被人和天所樂見，恭敬愛戀，情意不捨離。國王大臣以及家親眷屬聽到他所說的，都敬信。如果我的聲聞弟子中，想要行第一稀有之事，應當為世間廣泛宣說這樣的大乘經典。 『善男子！譬如霧露，勢力雖然想要停留，但不會超過太陽出來，太陽出來后，就消散了。
【English Translation】 English version: 'If I conceal and seize, I will still obtain the original benefits and offerings. When the Tathagata was alive, the precepts were strict, but now that he has entered Nirvana, they should all be abandoned. The kasaya (monk's robe) that was received was originally a dharma symbol, but now it should be discarded and destroyed, like a wooden banner.' Such people slander and reject the Mahayana sutras. Good man! You should remember this: if there are sentient beings who have accumulated immeasurable merits, they will be able to believe in this Mahayana sutra, and after believing, they will uphold it. If other sentient beings who love the Dharma can widely explain this sutra, after hearing it, all the evil karma they have created in countless asamkhya kalpas (incalculable eons) will be completely eliminated. If there are those who do not believe in this sutra, in their present life they will be afflicted by immeasurable suffering from illness, often be cursed and insulted by others, and after death, they will be despised, have an ugly appearance, have a difficult life, and often not have their needs met. Even if they obtain a little coarse and worn-out things, they will be born in poor, lowly, slanderous, and heretical families in every life. If at the time of death, they encounter chaos, war, tyrannical rulers, or are oppressed by enemies, even if they have good friends, they will not meet them, their needs will not be met, and even if they obtain a little benefit, they will often suffer from hunger and thirst. They will only be recognized by ordinary people, and kings and ministers will not pay them any attention. Even if they hear what they say, even if it is the truth, they will ultimately not believe or accept it. Such people cannot reach good places, like a bird with broken wings cannot fly. These people are also like this, in future lives, they cannot reach the good realms of humans and devas (gods). If there are people who can believe in such a Mahayana sutra, even if their original form is coarse and ugly, because of the merit of the sutra, they will become handsome, their dignity, appearance, and strength will increase day by day, and they will always be loved and respected by humans and devas, and they will not be abandoned. Kings, ministers, and family members who hear what they say will all believe and respect them. If among my Sravaka (hearer) disciples, there are those who wish to perform the first rare deed, they should widely proclaim such a Mahayana sutra to the world. Good man! It is like mist and dew, although they want to stay, they will not last beyond sunrise. Once the sun rises, they will disappear.
無餘。善男子！是諸眾生所有惡業，亦復如是，住世勢力，不過得見大涅槃日，是日既出，悉能除滅一切惡業。
「複次善男子！譬如有人出家剃髮，雖服袈裟，故未得受沙彌十戒，或有長者來請眾僧，未受戒者，即與大眾俱共受請，雖未受戒，已墮僧數。善男子！若有眾生，發心始學是大乘典大涅槃經，書持讀誦亦復如是，雖未具足位階十住，則已墮於十住數中。或有眾生是佛弟子或非弟子，若因貪怖、或因利養，聽受是經乃至一偈，聞已不謗，當知是人則為已近阿耨多羅三藐三菩提。善男子！以是因緣，我說四人為世間依。善男子！如是四人，若以佛說，言非佛說，無有是處，是故我說如是四人為世間依。善男子！汝應供養如是四人。」
「世尊！我當云何識知是人，而為供養？」
佛告迦葉：「若有建立、護持正法，如是之人應從啟請，當捨身命而供養之，如我於是大乘經說：
「『有知法者， 若老若少， 故應供養， 恭敬禮拜， 猶如事火， 婆羅門等。 有知法者， 若老若少， 故應供養， 恭敬禮拜， 亦如諸天， 奉事帝釋。』」
迦葉菩薩白佛言：「世尊！如佛所說，供養師長正應如是。今有所疑唯愿廣說。若有長宿護持禁戒，從年
【現代漢語翻譯】 現代漢語譯本 沒有剩餘。善男子！這些眾生所造的惡業，也像這樣，它們在世間的影響力，不會超過見到大涅槃（Mahāparinirvāṇa）之日。當那一天到來時，所有惡業都將被徹底清除。
『再者，善男子！譬如有人出家剃髮，雖然穿上了袈裟（kasaya），但還沒有受沙彌十戒（Śrāmaṇera-daśa-śīla）。或者有長者來邀請僧眾，那些沒有受戒的人，也和大眾多人一起接受邀請。雖然他們沒有受戒，但已經算在僧團之中了。善男子！如果有眾生，發心開始學習這部大乘經典《大涅槃經》（Mahāparinirvāṇa Sūtra），書寫、受持、讀誦，情況也是如此。雖然他們還沒有完全達到十住（daśa-bhūmi）的位階，但已經算在十住的行列之中了。或者有眾生，是佛的弟子或不是佛的弟子，如果因為貪婪、恐懼，或者因為利益供養，聽聞這部經，哪怕只是一句偈頌，聽了之後不誹謗，應當知道這個人已經接近阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi）了。善男子！因為這個緣故，我說這四種人是世間的依靠。善男子！這四種人，如果有人說佛說的話不是佛說的，這是不可能的。所以我說這四種人是世間的依靠。善男子！你應該供養這四種人。』
『世尊！我應當如何識別這些人，並對他們進行供養呢？』
佛告訴迦葉（Kāśyapa）：『如果有人建立、護持正法，這樣的人應該去請教，應當捨棄身命去供養他們，就像我在大乘經典中所說：』
『『有知法者，無論是年老還是年少，都應當供養，恭敬禮拜，就像侍奉火，婆羅門（Brāhmaṇa）等一樣。有知法者，無論是年老還是年少，都應當供養，恭敬禮拜，也像諸天一樣，侍奉帝釋（Indra）。』』
迦葉菩薩（Kāśyapa Bodhisattva）對佛說：『世尊！正如佛所說，供養師長確實應當如此。現在我還有疑問，希望您能詳細解說。如果年長的修行者護持戒律，從年少時就...
【English Translation】 English version There is no remainder. Good man! The evil karma of these sentient beings is also like this; their power in the world will not exceed the day of seeing the Great Nirvana (Mahāparinirvāṇa). When that day arrives, all evil karma will be completely eliminated.
'Furthermore, good man! For example, if someone leaves home and shaves their head, although they wear the kasaya (袈裟), they have not yet received the ten precepts of a Śrāmaṇera (沙彌十戒). Or if an elder comes to invite the Sangha (僧眾), those who have not received the precepts also join the assembly in accepting the invitation. Although they have not received the precepts, they are already counted among the Sangha. Good man! If there are sentient beings who initiate the mind to study this Mahayana scripture, the Mahāparinirvāṇa Sūtra (大涅槃經), writing, upholding, and reciting it, it is also like this. Although they have not yet fully attained the stage of the ten abodes (daśa-bhūmi), they are already counted among the ten abodes. Or if there are sentient beings, whether they are disciples of the Buddha or not, if they listen to this scripture, even just one verse, due to greed, fear, or for the sake of offerings, and after hearing it, they do not slander it, it should be known that this person is already close to anuttarā-samyak-saṃbodhi (阿耨多羅三藐三菩提). Good man! Because of this reason, I say that these four types of people are the reliance of the world. Good man! If anyone says that the words spoken by the Buddha are not spoken by the Buddha, it is impossible. Therefore, I say that these four types of people are the reliance of the world. Good man! You should make offerings to these four types of people.'
'World Honored One! How should I recognize these people and make offerings to them?'
The Buddha told Kāśyapa (迦葉): 'If there are those who establish and uphold the Dharma, such people should be consulted, and one should give up their life to make offerings to them, just as I said in the Mahayana scriptures:'
'『Those who know the Dharma, whether old or young, should be offered to, respectfully bowed to, just like serving fire, Brahmins (婆羅門), etc. Those who know the Dharma, whether old or young, should be offered to, respectfully bowed to, also like the gods, serving Indra (帝釋).』'
Kāśyapa Bodhisattva (迦葉菩薩) said to the Buddha: 'World Honored One! As the Buddha has said, making offerings to teachers should indeed be like this. Now I have doubts, and I hope you can explain in detail. If an elder practitioner upholds the precepts, from a young age...
少邊咨受未聞，云何是人當禮敬不？若當禮敬，是則不名為持戒也。若是年少護持禁戒，從諸宿舊破戒人邊咨受未聞，復應禮不？若出家人，從在家人咨受未聞，復當禮不？然出家人不應禮敬在家人也。然佛法中年少幼小應當恭敬耆舊長宿，以是長宿先受具戒，成就威儀，是故應當供養恭敬。如佛言曰：『其破戒者，是佛法中所不容受，猶如良田多有稊稗。』又如佛說：『有知法者，若老若少，故應供養如事帝釋。』如是二句，其義云何？將非如來虛妄說耶？如佛言曰：『持戒比丘亦有所犯。』何故如來而作是說？世尊亦于余經中說聽治破戒，如是所說，其義未了。」
佛告迦葉：「善男子！我為未來諸菩薩等學大乘者說如是偈，不為聲聞弟子說也。善男子！如我先說，正法滅已，毀正戒時，增長破戒。非法盛時。一切聖人隱不現時、受畜奴婢不凈物時，是四人中，當有一人出現於世，剃除鬚髮，出家修道。見諸比丘各各受畜奴婢、僕使、不凈之物，凈與不凈一切不知，是律非律亦復不識。是人為欲調伏如是諸比丘故，與共和光，不同其塵，自所行處及佛行處，善能別知。雖見諸人犯波羅夷，默然不舉。何以故？我出於世，為欲建立護持正法，是故默然而不舉處。善男子！如是之人為護法故，雖有所犯，不名破
【現代漢語翻譯】 現代漢語譯本：如果年輕的比丘向年長的破戒比丘請教自己未曾聽聞的佛法，那麼這個年輕的比丘是否應該禮敬年長的破戒比丘呢？如果應該禮敬，那麼就不能稱之為持戒了。如果年輕的比丘持守戒律，卻向年長的破戒比丘請教自己未曾聽聞的佛法，是否應該禮敬呢？如果出家人向在家人請教自己未曾聽聞的佛法，是否應該禮敬呢？出家人不應該禮敬在家人。然而，在佛法中，年輕的比丘應當恭敬年長的比丘，因為年長的比丘先受具足戒，成就威儀，所以應當供養恭敬。正如佛所說：『破戒的人，在佛法中是不被容納的，就像良田里長滿了雜草。』又如佛所說：『有知法的人，無論年老還是年輕，都應該像對待帝釋天一樣供養。』這兩句話是什麼意思呢？難道如來說的是虛妄之語嗎？如佛所說：『持戒的比丘也會犯戒。』為什麼如來會這樣說呢？世尊也在其他經典中說過要懲治破戒的人，這些話的意思我還不明白。 佛陀告訴迦葉：『善男子！我為未來學習大乘的菩薩們說這些偈頌，不是為聲聞弟子說的。善男子！正如我之前所說，正法衰落，戒律被毀壞時，破戒的行為會增多，非法盛行，一切聖人隱沒不現，人們蓄養奴婢，使用不凈之物時，這四種情況下，會有一個人出現於世，剃除鬚髮，出家修行。他看到比丘們各自蓄養奴婢、僕人，使用不凈之物，對清凈與不清凈一無所知，對什麼是戒律，什麼不是戒律也不認識。這個人爲了調伏這些比丘，與他們和光同塵，但又不同流合污，他能清楚地分辨自己所行之處和佛所行之處。即使看到有人犯了波羅夷重罪，也默然不舉發。為什麼呢？我出現於世，是爲了建立和護持正法，所以默然不舉發。善男子！這樣的人爲了護持正法，即使有所犯，也不能稱之為破戒。』
【English Translation】 English version: If a young Bhikkhu (monk) seeks guidance on Dharma (Buddhist teachings) he has not heard from an elder Bhikkhu who has broken precepts, should the young Bhikkhu pay respects to the elder Bhikkhu? If he should pay respects, then he cannot be called a keeper of precepts. If a young Bhikkhu upholds the precepts, yet seeks guidance on Dharma he has not heard from an elder Bhikkhu who has broken precepts, should he pay respects? If a monastic seeks guidance on Dharma he has not heard from a layperson, should he pay respects? Monastics should not pay respects to laypersons. However, in the Buddha's teachings, young Bhikkhus should respect elder Bhikkhus, because elder Bhikkhus received the full ordination first and have achieved proper conduct, therefore they should be offered respect and reverence. As the Buddha said: 'Those who break precepts are not accepted in the Buddha's teachings, like a good field overgrown with weeds.' Also, as the Buddha said: 'Those who know the Dharma, whether old or young, should be revered like Sakra (Indra, the king of gods).' What is the meaning of these two statements? Is it that the Tathagata (Buddha) speaks falsely? As the Buddha said: 'Bhikkhus who uphold precepts also commit transgressions.' Why did the Tathagata say this? The World Honored One also said in other sutras that those who break precepts should be punished, the meaning of these words is not yet clear to me. The Buddha told Kasyapa: 'Good man! I speak these verses for future Bodhisattvas (enlightenment beings) who are learning the Mahayana (Great Vehicle), not for Sravaka (hearer) disciples. Good man! As I said before, when the True Dharma declines, when the precepts are destroyed, when the breaking of precepts increases, when the non-Dharma flourishes, when all the sages are hidden and do not appear, when people keep slaves and use impure things, in these four situations, there will be one person who appears in the world, shaves his head and beard, and leaves home to practice the Way. He sees Bhikkhus each keeping slaves, servants, and using impure things, knowing nothing about what is pure and impure, and not recognizing what is a precept and what is not a precept. This person, in order to tame these Bhikkhus, will live among them, but not be defiled by them, he will clearly distinguish between his own practice and the Buddha's practice. Even if he sees someone committing a Parajika (major transgression), he will remain silent and not expose it. Why? I appeared in the world to establish and protect the True Dharma, therefore I remain silent and do not expose it. Good man! Such a person, for the sake of protecting the Dharma, even if he commits some transgressions, cannot be called a breaker of precepts.'
戒。
「善男子！如有國王遇病崩亡，儲君稚小，未任紹繼。有旃陀羅，豐饒財寶，巨富無量，多有眷屬，自以強力，伺國虛弱篡居王位。治化未久，國人、居士、婆羅門等，亡叛逃走，遠投他國。雖有在者，乃至不欲眼見是王。或有長者、婆羅門等不離本土，譬如諸樹隨其生處，即是中死。旃陀羅王，知其國人逃叛者眾，尋即還遣諸旃陀羅守邏諸道，復於七日，擊鼓唱令：『諸婆羅門，有能為我作灌頂師者，當以半國而為爵賞。』諸婆羅門聞是語已，悉無來者，各作是言：『何處當有婆羅門種，作如是事？』旃陀羅王復作是言：『婆羅門中若無一人為我師者，我要當令諸婆羅門，與旃陀羅共住食宿，同其事業；若有能來灌我頂者，半國之封，此言不虛。咒術所致三十三天上妙甘露、不死之藥，亦當共分而服食之。』
「爾時有一婆羅門子，年在弱冠，修治凈行，長髮為相，善知咒術，往至王所，白言：『大王！王所敕使，我悉能為。』爾時大王心生歡喜，受此童子作灌頂師。諸婆羅門聞是事已，皆生瞋恚，責此童子：『汝婆羅門，云何乃作旃陀羅師？』爾時其王，即分半國與是童子，因共治國，經歷多時。爾時童子語其王言：『我舍家法，來作王師，然教大王微密咒術，而今大王，猶不見親。』時王答
【現代漢語翻譯】 現代漢語譯本 『善男子！』如果有一個國王生病去世，而繼承王位的王子年幼，還不能繼位。這時，有一個旃陀羅（賤民），他擁有大量的財富，極其富有，有很多眷屬，他憑藉自己的強大力量，趁著國家虛弱的時候篡奪了王位。他統治的時間不長，國內的百姓、居士、婆羅門等都紛紛背叛逃走，投奔到其他國家。即使有留下的，也不願意看到這個國王。有些長者、婆羅門等不離開自己的家鄉，就像樹木一樣，在哪裡生長就在哪裡死去。旃陀羅王知道國內百姓逃跑的很多，就立刻派遣旃陀羅看守各個道路，又在七天後，擊鼓宣告：『各位婆羅門，如果有誰能為我做灌頂師，我就把一半的國土作為賞賜。』各位婆羅門聽到這話后，都沒有人來，都說：『哪裡會有婆羅門做這樣的事呢？』旃陀羅王又說：『如果婆羅門中沒有一個人做我的老師，我就要讓所有的婆羅門和旃陀羅一起居住、吃飯、睡覺，做同樣的事情；如果有誰能來為我灌頂，我把一半的國土封給他，這話絕不虛假。用咒術得到的三十三天上的美妙甘露、不死之藥，我也要和他一起分享。』 當時，有一個婆羅門青年，年紀剛到二十歲，修行清凈的行為，留著長髮作為標誌，精通咒術，他來到國王那裡，對國王說：『大王！您所命令的事情，我都能做到。』當時國王心裡非常高興，接受這個青年作為自己的灌頂師。各位婆羅門聽到這件事後，都非常生氣，責備這個青年說：『你身為婆羅門，怎麼能做旃陀羅的老師呢？』當時，國王就把一半的國土分給了這個青年，和他一起治理國家，經過了很長的時間。當時，這個青年對國王說：『我放棄了自己家族的傳統，來做您的老師，教給您秘密的咒術，但是現在您還是不信任我。』當時國王回答說
【English Translation】 English version 'Good man! If a king falls ill and dies, and the crown prince is young and unable to succeed to the throne, there is a Chandala (outcaste) who is wealthy, extremely rich, and has many dependents. He uses his power to usurp the throne when the country is weak. His rule does not last long, and the people, lay practitioners, Brahmins, etc., rebel and flee to other countries. Even those who remain do not want to see this king. Some elders and Brahmins do not leave their homeland, like trees that die where they grow. The Chandala king, knowing that many people have fled, immediately sends Chandalas to guard the roads. After seven days, he beats a drum and proclaims: 'Brahmins, if anyone can be my consecration teacher, I will give half of the kingdom as a reward.' When the Brahmins hear this, none of them come, saying, 'Where would a Brahmin do such a thing?' The Chandala king says again, 'If no Brahmin will be my teacher, I will make all Brahmins live, eat, and sleep with the Chandalas, and do the same work. If anyone comes to consecrate me, I will give him half the kingdom, and this is not a false promise. I will also share with him the wonderful nectar and the elixir of immortality obtained through incantations from the Thirty-three Heavens.' At that time, there was a Brahmin youth, about twenty years old, who practiced pure conduct, wore long hair as a sign, and was skilled in incantations. He went to the king and said, 'Great King! I can do what you command.' The king was very pleased and accepted this youth as his consecration teacher. When the Brahmins heard this, they were all angry and rebuked the youth, saying, 'You are a Brahmin, how can you be a teacher to a Chandala?' At that time, the king gave half of the kingdom to the youth, and they ruled the country together for a long time. Then the youth said to the king, 'I abandoned my family's traditions to be your teacher and taught you secret incantations, but you still do not trust me.' The king then replied
言：『我今云何不親汝耶？』童子答言：『先王所有不死之藥，猶未共食。』王言：『善哉，善哉！大師！我實不知。師若須者，唯愿持去。』是時童子，聞王語已，即取歸家，請諸大臣而共食之。諸臣食已，即共白王：『快哉，大師！有是甘露不死之藥。』王既知已，語其師言：『云何大師獨與諸臣服食甘露，而不見分？』爾時童子，更以其餘雜毒之藥，與王令服。王既服已，須臾藥發，悶亂躄地，無所覺知，猶如死人。爾時童子立本儲君，還以為王，作如是言：『師子御座，法不應令旃陀羅升。我從昔來，未曾聞見旃陀羅種而為王也，若旃陀羅治國理民，無有是處。汝今應還，紹繼先王，正法治國。』爾時童子經理是已，復以解藥與旃陀羅，令其醒寤，既醒寤已，驅令出國。是時童子雖為是事，猶故不失婆羅門法，其餘居士、婆羅門等，聞其所作嘆未曾有，贊言：『善哉，善哉！仁者！善能驅遣旃陀羅王。』
「善男子！我涅槃后，護持正法諸菩薩等，亦復如是，以方便力，與彼破戒假名、受畜一切不凈物僧，同其事業。爾時菩薩若見有人雖多犯戒，能治毀禁諸惡比丘，即往其所，恭敬禮拜，四事供養，經書什物悉以奉上；如其自無，要當方便，從諸檀越求覓而與。為是事故，應畜八種不凈之物。何以故？
【現代漢語翻譯】 現代漢語譯本：國王說：『我現在為什麼不親近你呢？』童子回答說：『先王遺留的不死之藥，我們還沒有一起食用。』國王說：『好啊，好啊！大師！我實在不知道。如果大師需要，就請拿去吧。』當時童子聽了國王的話，就拿回家，請各位大臣一起食用。大臣們吃完后，就一起稟告國王說：『太好了，大師！有這種甘露不死之藥。』國王知道后，對他的老師說：『為什麼大師您只和各位大臣服用甘露，而不分給我呢？』當時童子又用其餘的雜毒之藥，給國王服用。國王服下後，一會兒藥性發作，昏迷倒地，不省人事，就像死人一樣。當時童子立為儲君，又當了國王，這樣說道：『獅子寶座，按照法理不應該讓旃陀羅（賤民）坐。我從以前到現在，沒有聽說過旃陀羅種姓的人當國王的，如果讓旃陀羅治理國家百姓，是沒有道理的。你現在應該回去，繼承先王的王位，用正法治理國家。』當時童子處理完這些事後，又用解藥給旃陀羅，讓他醒過來，醒來后，就把他驅逐出境。當時童子雖然做了這些事，仍然沒有失去婆羅門（祭司）的身份，其餘的居士、婆羅門等，聽到他所做的事，都讚歎說：『太好了，太好了！仁者！您真能驅逐旃陀羅王。』 『善男子！我涅槃后，護持正法的各位菩薩等，也是這樣，用方便之力，和那些破戒、假名、接受和畜養一切不凈之物的僧人，做同樣的事。當時菩薩如果看到有人雖然多次犯戒，但能治理毀壞戒律的惡比丘，就去到他那裡，恭敬禮拜，用四事供養，經書什物都奉獻給他；如果自己沒有，也要想辦法，從各位施主那裡求取給他。爲了這個緣故，應該畜養八種不凈之物。為什麼呢？』
【English Translation】 English version: The king said, 『Why should I not be close to you now?』 The boy replied, 『The immortal medicine left by the former king, we have not yet eaten together.』 The king said, 『Excellent, excellent! Master! I truly did not know. If the master needs it, please take it.』 At that time, the boy, having heard the king』s words, took it home and invited all the ministers to eat it together. After the ministers had eaten, they all reported to the king, saying, 『Wonderful, master! There is such an immortal medicine of nectar.』 After the king knew this, he said to his teacher, 『Why did you, master, only take the nectar with the ministers and not share it with me?』 At that time, the boy then gave the king the remaining mixed poisonous medicine to take. After the king had taken it, in a short while the effects of the medicine took hold, and he fell to the ground in a daze, unconscious, as if he were dead. At that time, the boy was established as the crown prince and then became king, saying, 『The lion throne, according to the Dharma, should not be ascended by a Chandala (outcaste). From the past until now, I have never heard of a person of the Chandala caste becoming king. If a Chandala governs the country and the people, it is not right. You should now return, inherit the throne of the former king, and govern the country with the righteous Dharma.』 At that time, after the boy had dealt with these matters, he then gave the Chandala the antidote, causing him to awaken. After he had awakened, he drove him out of the country. At that time, although the boy had done these things, he still did not lose his Brahmin (priest) status. The other laypeople and Brahmins, upon hearing what he had done, praised him, saying, 『Excellent, excellent! Benevolent one! You are truly able to drive away the Chandala king.』 『Good man! After my Nirvana, the Bodhisattvas who protect the righteous Dharma will also be like this, using expedient means, doing the same things as those monks who have broken the precepts, are falsely named, and accept and keep all impure things. At that time, if a Bodhisattva sees someone who, although having broken many precepts, is able to govern the evil Bhikkhus who destroy the precepts, he will go to that person, respectfully bow, make offerings of the four necessities, and offer him scriptures and other items; if he does not have them himself, he must find a way to seek them from the donors and give them to him. For this reason, one should keep eight kinds of impure things. Why is that?』
是人為治諸惡比丘，如彼童子驅旃陀羅。爾時菩薩雖復恭敬禮拜是人，受畜八種不凈之物，悉無有罪。何以故？以是菩薩為欲擯治諸惡比丘，令清凈僧得安隱住，流佈方等大乘經典，利益一切諸天人故。善男子！以是因緣，我于經中說是二偈，令諸菩薩皆共讚歎護法之人，如彼居士婆羅門等稱讚童子：『善哉，善哉。』護法菩薩正應如是，若有人見護法之人，與破戒者同其事業，說有罪者，當知其人自受其殃。是護法者實無有罪。善男子！若有比丘犯禁戒已，憍慢心故，覆藏不悔，當知是人名真破戒。菩薩摩訶薩為護法故，雖有所犯不名破戒。何以故？以無憍慢，發露悔故。善男子！是故我于經中覆相，說如是偈：
「『有知法者， 若老若少， 故應供養， 恭敬禮拜。 猶如事火， 婆羅門等， 如第二天， 奉事帝釋。』
「以是因緣，我亦不為學聲聞人，但為菩薩而說是偈。」
迦葉菩薩白佛言：「世尊！如是等菩薩摩訶薩，于戒極緩，本所受戒為具在不？」
佛言：「善男子！汝今不應作如是說。何以故？本所受戒，如本不失；設有所犯，即應懺悔，悔已清凈。善男子！如故堤塘，穿穴有孔，水則淋漏。何以故？無人治故。若有人治，水則不出。菩薩亦爾，雖與破
【現代漢語翻譯】 現代漢語譯本 如果有人爲了治理那些作惡的比丘，就像童子驅趕旃陀羅（賤民）一樣。那時，菩薩即使恭敬地禮拜這些人，接受和使用八種不凈之物，也都沒有罪過。為什麼呢？因為這位菩薩是爲了驅逐那些作惡的比丘，使清凈的僧團能夠安穩地居住，弘揚方等大乘經典，利益一切諸天和人類。善男子！因為這個原因，我在經中說了這兩句偈語，讓所有菩薩都一起讚歎護法之人，就像那些居士和婆羅門等稱讚童子一樣：『太好了，太好了。』護法的菩薩就應該這樣做。如果有人看到護法之人，和破戒的人做同樣的事情，就說他們有罪，應當知道這個人自己會遭受災殃。護法之人實際上沒有罪過。善男子！如果有比丘犯了禁戒之後，因為驕慢的心，隱瞞而不懺悔，應當知道這個人是真正的破戒。菩薩摩訶薩爲了護持佛法，即使有所觸犯也不算破戒。為什麼呢？因為沒有驕慢，並且發露懺悔的緣故。善男子！因此我在經中隱晦地說了這樣的偈語： 『有知法者， 無論年老或年少， 都應當供養， 恭敬禮拜。 就像侍奉火， 婆羅門等， 如同第二天， 侍奉帝釋。』 因為這個原因，我也不為學習聲聞乘的人說這些偈語，只是爲了菩薩而說。」 迦葉菩薩對佛說：「世尊！像這樣的菩薩摩訶薩，在戒律上非常寬鬆，他們原本所受的戒律還存在嗎？」 佛說：「善男子！你不應該這樣說。為什麼呢？原本所受的戒律，就像原本一樣沒有失去；即使有所觸犯，也應當立即懺悔，懺悔之後就清凈了。善男子！就像舊的堤壩，如果穿了孔洞，水就會滲漏出來。為什麼呢？因為沒有人修補的緣故。如果有人修補，水就不會流出。菩薩也是這樣，即使和破戒的人做同樣的事情，
【English Translation】 English version If someone is managing evil Bhikshus, like a child driving away a Chandala (outcast). At that time, even if a Bodhisattva respectfully bows to these people, accepts and uses the eight impure things, there is no fault. Why? Because this Bodhisattva is for the purpose of expelling those evil Bhikshus, so that the pure Sangha can live peacefully, propagate the Vaipulya Mahayana Sutras, and benefit all Devas and humans. Good man! For this reason, I have spoken these two verses in the Sutra, so that all Bodhisattvas will praise the Dharma protectors, just like those householders and Brahmins praise the child: 'Excellent, excellent.' A Dharma-protecting Bodhisattva should act in this way. If someone sees a Dharma protector doing the same things as those who have broken the precepts, and says they are at fault, they should know that this person will suffer the consequences themselves. The Dharma protector is actually without fault. Good man! If a Bhikshu, after breaking the precepts, conceals it without repentance due to arrogance, know that this person is truly a breaker of precepts. A Bodhisattva Mahasattva, for the sake of protecting the Dharma, even if they have transgressed, is not considered a breaker of precepts. Why? Because they have no arrogance and they confess their faults. Good man! Therefore, I have spoken these verses in the Sutra in a veiled manner: 'Those who know the Dharma, whether old or young, should be offered to, Respectfully bowed to. Just like serving fire, Brahmins, etc., Like the second day, serving Indra.' For this reason, I do not speak these verses for those who study the Sravaka vehicle, but only for Bodhisattvas.」 Bodhisattva Kasyapa said to the Buddha: 「World Honored One! Such Bodhisattva Mahasattvas, who are very lenient in precepts, do they still retain the precepts they originally received?」 The Buddha said: 「Good man! You should not say such things. Why? The precepts originally received are like they were originally, not lost; even if there is a transgression, one should immediately repent, and after repentance, one is pure. Good man! Like an old dam, if there are holes, water will leak out. Why? Because no one repairs it. If someone repairs it, the water will not leak out. Bodhisattvas are also like this, even if they do the same things as those who have broken the precepts,
戒共作布薩，受戒自恣，同其僧事。所有戒律，不如堤塘穿穴淋漏。何以故？若無清凈持戒之人，僧則損減，慢緩懈怠日有增長。若有清凈持戒之人，即能具足不失本戒。善男子！于乘緩者乃名為緩，于戒緩者不名為緩。菩薩摩訶薩於此大乘，心不懈慢，是名本戒。為護正法，以大乘水而自澡浴，是故菩薩雖現破戒，不名為緩。」
迦葉菩薩白佛言：「眾僧之中有四種人，如庵羅果，生熟難知。破戒、持戒云何可識？」
佛言：「善男子！因大涅槃微妙經典，則易可知。云何因是大涅槃經可得知耶？譬如田夫，種稻谷等，蕓除稗䅎，以肉眼觀，名為凈田，至其成實，草谷各異。如是八事，能污染僧，若能除卻，以肉眼觀則知清凈。若有持戒、破戒，不作惡時，以肉眼觀難可分別；若惡彰露，則易可知，如彼稗䅎，易可分別。僧中亦爾，若能遠離於八不凈毒蛇之法，是名清凈聖眾福田，應為人天之所供養，清凈果報，非是肉眼所能分別。複次善男子！如迦羅迦林，其樹眾多，於是林中唯有一樹，名鎮頭迦。是迦羅迦樹、鎮頭迦樹，二果相似，不可分別。其果熟時，有一女人，悉皆拾取，鎮頭迦果才有一分，迦羅迦果乃有十分。是女不識，赍來詣市而炫賣之。凡愚小兒，復不別故，買迦羅迦果，啖已命終。有
【現代漢語翻譯】 現代漢語譯本：共同舉行布薩（Upavasatha，佛教僧團每半月舉行的集會，懺悔和誦戒），接受戒律，進行自恣（Pravāraṇā，僧團在雨季安居結束時舉行的儀式），參與僧團事務。所有戒律，如果不能像堤壩一樣防止漏洞，就會像堤壩穿孔漏水一樣失效。為什麼呢？如果僧團中沒有清凈持戒的人，僧團就會衰減，懈怠和放縱就會日益增長。如果有清凈持戒的人，就能保持戒律的完整而不失本戒。善男子！在修行上懈怠稱為懈怠，在戒律上懈怠不稱為懈怠。菩薩摩訶薩對於大乘佛法，心不懈怠，這才是真正的持戒。爲了守護正法，用大乘的智慧之水來洗滌自己，所以菩薩即使示現破戒，也不稱為懈怠。」 迦葉菩薩問佛說：『僧團中有四種人，就像庵羅果（Āmra，芒果），生熟難以分辨。破戒和持戒的人，如何才能識別呢？』 佛說：『善男子！通過《大涅槃經》這部微妙的經典，就容易識別了。為什麼說通過《大涅槃經》就能識別呢？譬如農夫，種植稻穀等作物，除掉稗草，用肉眼看，稱為凈田，等到成熟時，草和谷就各不相同了。像這樣有八種事物，能污染僧團，如果能去除這些，用肉眼看就能知道清凈。如果有持戒和破戒的人，在沒有作惡的時候，用肉眼看難以分辨；如果惡行顯露出來，就容易識別了，就像稗草一樣，容易分辨。僧團中也是這樣，如果能遠離八種不凈的毒蛇之法，就稱為清凈的聖眾福田，應該受到人天的供養，清凈的果報，不是肉眼所能分辨的。再次，善男子！就像迦羅迦林（Karaka，一種樹）一樣，樹木眾多，在這片樹林中只有一棵樹，名叫鎮頭迦（Jentuka，一種樹）。迦羅迦樹和鎮頭迦樹，兩種果實相似，難以分辨。果實成熟時，有一個女人，把它們都撿起來，鎮頭迦果只有一分，迦羅迦果卻有十分。這個女人不認識，拿到市場上賣。愚蠢的小孩，也不認識，買了迦羅迦果，吃了就死了。'
【English Translation】 English version: 'Together they perform the Upavasatha (a Buddhist monastic practice of confession and recitation of precepts), receive precepts, observe the Pravāraṇā (the ceremony marking the end of the rainy season retreat), and participate in monastic affairs. All precepts, if they do not prevent leaks like a dam, will fail like a dam with holes leaking water. Why is this so? If there are no pure precept-holders in the Sangha (Buddhist monastic community), the Sangha will decline, and laziness and indulgence will increase daily. If there are pure precept-holders, they can maintain the integrity of the precepts without losing the original precepts. Good man! Being lax in practice is called lax, but being lax in precepts is not called lax. A Bodhisattva Mahasattva (a great being on the path to Buddhahood) who is not lax in mind towards the Mahayana (the Great Vehicle of Buddhism) is said to be truly holding the precepts. To protect the Dharma (Buddhist teachings), one should bathe oneself with the water of the Mahayana wisdom, therefore, even if a Bodhisattva appears to break the precepts, it is not called laxity.' Kasyapa Bodhisattva asked the Buddha, 'Among the Sangha, there are four kinds of people, like the Āmra (mango) fruit, difficult to distinguish between ripe and unripe. How can one recognize those who have broken the precepts and those who uphold them?' The Buddha said, 'Good man! Through the subtle scripture of the Mahaparinirvana Sutra (the Great Nirvana Sutra), it is easy to recognize. Why is it said that one can recognize through the Mahaparinirvana Sutra? For example, a farmer, planting rice and other crops, removes weeds, and with the naked eye, it is called a clean field. When it matures, the grass and grain are different. In this way, there are eight things that can pollute the Sangha. If these can be removed, one can know the purity with the naked eye. If there are precept-holders and precept-breakers, when they do not commit evil, it is difficult to distinguish with the naked eye; if evil deeds are revealed, it is easy to recognize, just like weeds, which are easy to distinguish. It is the same in the Sangha. If one can stay away from the eight impure poisonous snake-like dharmas (teachings), then it is called a pure and holy field of merit, worthy of offerings from humans and gods. The pure karmic results are not something that can be distinguished with the naked eye. Furthermore, good man! Like the Karaka (a type of tree) forest, there are many trees, and in this forest, there is only one tree called Jentuka (another type of tree). The Karaka tree and the Jentuka tree have similar fruits, which are difficult to distinguish. When the fruits are ripe, a woman picks them all up. There is only one part of Jentuka fruit, but ten parts of Karaka fruit. This woman does not know the difference, so she takes them to the market to sell. Foolish children, also not knowing the difference, buy the Karaka fruit, and die after eating it.'
智人輩，聞是事已，即問女人：『姊於何處持是果來？』是時女人即示方所，諸人即言：『如是方所，多有無量迦羅迦樹，唯有一根鎮頭迦樹。』諸人知已，笑而捨去。
「善男子！大眾之中，八不凈法亦復如是，於是眾中多有受用如是八法，唯有一人清凈持戒，不受如是八不凈法，而知諸人受畜非法，然與同事不相舍離，如彼林中一鎮頭迦樹。有優婆塞，見是諸人多有非法，並不恭敬供養是人，若欲供養，應先問言：『大德，如是八事，為受畜不？佛所聽不？若言佛聽，如是之人得共布薩羯磨自恣不？』是優婆塞如是問已，眾皆答言：『如是八事，如來憐愍，皆悉聽畜。』優婆塞言：『祇洹精舍有諸比丘，或言金銀佛所聽畜，或言不聽。有言聽者，是不聽者不與共住、說戒自恣，乃至不共一河飲水，利養之物悉不共之。汝等云何言佛聽許？』佛、天中天，雖復受之，汝等眾僧亦不應畜。若有受者，乃至不應與共說戒、自恣羯磨、同其僧事，若共說戒、自恣羯磨、同僧事者，命終即當墮于地獄，如彼諸人食迦羅果已，而便命終。
「複次善男子！譬如城市有賣藥人，有妙甘藥出於雪山，亦復多賣其餘雜藥，味甘相似。時有諸人咸皆欲買，然不識別，至賣藥所問言：『汝有雪山藥不？』其賣藥人，即答言有
【現代漢語翻譯】 現代漢語譯本 眾人聽聞此事後，就問那女人：『你從哪裡拿來這果子的？』當時，那女人就指明了地方。眾人便說：『那個地方，有很多無量的迦羅迦樹（一種果樹），只有一棵鎮頭迦樹（另一種果樹）。』眾人知道后，笑著離開了。
『善男子！大眾之中，八種不清凈的法也是如此。在這大眾中，很多人受用這八種不清凈的法，只有一個人清凈持戒，不受這八種不清凈的法，並且知道其他人受用非法，但仍然與他們共事，不捨離，就像那片樹林中的一棵鎮頭迦樹。如果有優婆塞（在家男居士）看到這些人有很多非法行為，就不恭敬供養這些人。如果想要供養，應該先問：『大德，這八件事，您是否受用？是佛允許的嗎？』如果說佛允許，這樣的人可以一起參加布薩（說戒）羯磨（僧團會議）和自恣（僧眾自舉過失）嗎？』這位優婆塞這樣問后，大家都會回答說：『這八件事，如來（佛）憐憫我們，都允許受用。』優婆塞說：『祇洹精舍（佛陀常住的精舍）的那些比丘（出家男眾），有的說金銀是佛允許受用的，有的說不允許。說允許的人，不與說不允許的人同住、說戒、自恣，甚至不一起在同一條河裡飲水，利益供養的物品也不一起享用。你們怎麼說佛允許呢？』佛，天中之天，即使允許，你們這些僧眾也不應該受用。如果有受用的，甚至不應該與他們一起說戒、自恣羯磨、參與僧團事務。如果一起說戒、自恣羯磨、參與僧團事務，命終后就會墮入地獄，就像那些人吃了迦羅果后，就命終一樣。
『再次，善男子！譬如城市裡有賣藥的人，有一種美妙的甘藥產自雪山，也賣很多其他雜藥，味道相似。當時，很多人都想買，但不能分辨，就到賣藥的地方問：『你有雪山藥嗎？』那賣藥的人就回答說有。
【English Translation】 English version When those wise people heard about this, they asked the woman, 'Where did you get this fruit?' At that time, the woman pointed out the place. The people then said, 'In that place, there are many countless Karaka trees (a type of fruit tree), but only one Jentuka tree (another type of fruit tree).' Upon knowing this, the people laughed and left.
'Good man! Among the assembly, the eight impure practices are also like this. In this assembly, many people indulge in these eight impure practices, but only one person keeps the precepts purely, does not indulge in these eight impure practices, and knows that others are indulging in what is unlawful. Yet, they still work together and do not separate, like that one Jentuka tree in the forest. If an Upasaka (male lay practitioner) sees that many of these people are engaging in unlawful practices, he will not respectfully make offerings to them. If he wants to make offerings, he should first ask, 'Venerable Sir, do you indulge in these eight things? Are they permitted by the Buddha?' If they say that the Buddha permits it, can such people participate in the Uposatha (recitation of precepts), Karma (monastic assembly), and Pravāraṇā (self-criticism ceremony)?' After this Upasaka asks this, everyone will answer, 'The Tathagata (Buddha), out of compassion, has permitted us to indulge in these eight things.' The Upasaka says, 'The Bhikkhus (monks) in Jeta Grove (a monastery where the Buddha often stayed), some say that gold and silver are permitted by the Buddha, and some say they are not. Those who say it is permitted do not live, recite precepts, or perform Pravāraṇā with those who say it is not permitted. They do not even drink water from the same river, and they do not share the benefits of offerings. How can you say that the Buddha permits it?' Even if the Buddha, the God of Gods, permits it, you, the Sangha (monastic community), should not indulge in it. If anyone indulges in it, they should not even participate in the recitation of precepts, Pravāraṇā, or monastic affairs with them. If they participate in the recitation of precepts, Pravāraṇā, or monastic affairs together, they will fall into hell after death, just like those people who ate the Karaka fruit and then died.
'Furthermore, good man! It is like in a city, there is a medicine seller. There is a wonderful sweet medicine that comes from the Himalayas, and he also sells many other mixed medicines that taste similar. At that time, many people want to buy it, but they cannot distinguish it. They go to the medicine seller and ask, 'Do you have the Himalayan medicine?' The medicine seller then answers that he does.
。是人欺詐，以余雜藥，語買者言：『此是雪山甘好妙藥。』時買藥者，以肉眼故不能善別，即買持去，復作是念：『我今已得雪山甘藥。』迦葉！若聲聞僧中，有假名僧、有真實僧、有和合僧，若持戒、破戒，於是眾中等應供養，恭敬禮拜。是優婆塞以肉眼故，不能分別。喻如彼人，不能分別雪山甘藥。誰是持戒？誰是破戒？誰是真僧？誰是假僧？有天眼者乃能分別。迦葉！若優婆塞知是比丘是破戒人，不應給施禮拜供養。若知是人受畜八法，亦復不應給施所須禮拜供養。若於僧中有破戒者，不應以被袈裟因緣恭敬禮拜。」
迦葉菩薩復白佛言：「世尊！善哉，善哉。如來所說真實不虛，我當頂受。譬如金剛，珍寶異物，如佛所說，是諸比丘當依四法。何等為四？依法不依人，依義不依語，依智不依識，依了義經不依不了義經。如是四法，應當證知非四種人。」
佛言：「善男子！依法者，即是如來大般涅槃，一切佛法即是法性，是法性者即是如來，是故如來常住不變。若復有言如來無常，是人不知、不見法性。若不知見是法性者，不應依止。如上所說，四人出世護持法者，應當證知而為依止。何以故？是人善解如來微密深奧藏故，能知如來常住不變，若言如來無常變易，無有是處。如是四人即名如來
【現代漢語翻譯】 現代漢語譯本：這個人欺騙，用其他雜藥，告訴買藥的人說：『這是雪山上甘甜的好藥。』當時買藥的人，因為肉眼凡胎不能分辨好壞，就買走了，還想著：『我現在已經得到了雪山上的好藥。』迦葉！如果聲聞僧團中，有假名僧、有真實僧、有和合僧，不論是持戒的還是破戒的，都應該平等地供養、恭敬禮拜。這些在家居士因為肉眼凡胎，不能分辨。就像那個人，不能分辨雪山上的好藥一樣。誰是持戒的？誰是破戒的？誰是真僧？誰是假僧？只有天眼才能分辨。迦葉！如果在家居士知道這個比丘是破戒的人，就不應該給予佈施、禮拜供養。如果知道這個人接受和畜養八種非法之物，也不應該給予佈施、所需之物、禮拜供養。如果在僧團中有破戒的人，不應該因為他披著袈裟就恭敬禮拜。 迦葉菩薩又對佛說：『世尊！說得好，說得好。如來所說真實不虛，我應當頂戴奉行。譬如金剛，珍寶異物，如佛所說，這些比丘應當依據四法。哪四法呢？依法不依人，依義不依語，依智不依識，依了義經不依不了義經。這四法，應當用來辨別，而不是用來辨別四種人。』 佛說：『善男子！依法，就是如來的大般涅槃（最終的寂滅），一切佛法就是法性（宇宙的真理），這法性就是如來，所以如來常住不變。如果有人說如來是無常的，這個人就是不知道、不瞭解法性。如果不知道、不瞭解法性，就不應該依止他。就像上面所說的，四種出世護持佛法的人，應當辨別他們並依止他們。為什麼呢？因為這些人善於理解如來微妙深奧的教義，能夠知道如來常住不變，如果說如來是無常變化的，這是不可能的。這四種人就稱為如來。』
【English Translation】 English version: This person deceives, using other miscellaneous medicines, telling the buyer, 'This is a sweet and wonderful medicine from the snowy mountains.' At that time, the buyer, because of their ordinary eyes, cannot distinguish good from bad, so they buy it and think, 'I have now obtained the good medicine from the snowy mountains.' Kashyapa! If in the Sangha (monastic community) of Shravakas (disciples), there are monks in name only, true monks, and harmonious monks, whether they uphold the precepts or break them, they should all be equally offered to, respected, and bowed to. These lay followers, because of their ordinary eyes, cannot distinguish. It is like that person who cannot distinguish the good medicine from the snowy mountains. Who upholds the precepts? Who breaks the precepts? Who is a true monk? Who is a false monk? Only those with divine eyes can distinguish. Kashyapa! If a lay follower knows that a certain Bhikshu (monk) is a precept-breaker, they should not give offerings, bow, or make offerings. If they know that this person accepts and keeps eight unlawful things, they should also not give offerings, necessities, bow, or make offerings. If there are precept-breakers in the Sangha, one should not respect and bow to them just because they are wearing the Kasaya (monk's robe).' Bodhisattva Kashyapa then said to the Buddha, 'World Honored One! Excellent, excellent. What the Tathagata (Buddha) has said is true and not false, I shall accept it with the top of my head. Like Vajra (diamond), precious and rare things, as the Buddha has said, these Bhikshus should rely on four dharmas (principles). What are the four? Rely on the Dharma (teachings), not on the person; rely on the meaning, not on the words; rely on wisdom, not on consciousness; rely on the definitive sutras, not on the provisional sutras. These four dharmas should be used to discern, not to discern four kinds of people.' The Buddha said, 'Good man! To rely on the Dharma is the Tathagata's Mahaparinirvana (final extinction), all the Buddha's teachings are the Dharma-nature (the truth of the universe), and this Dharma-nature is the Tathagata, therefore the Tathagata is permanent and unchanging. If someone says that the Tathagata is impermanent, this person does not know or understand the Dharma-nature. If one does not know or understand the Dharma-nature, one should not rely on them. As mentioned above, the four kinds of people who appear in the world to protect the Dharma, one should discern them and rely on them. Why? Because these people are good at understanding the Tathagata's subtle and profound teachings, and are able to know that the Tathagata is permanent and unchanging. If one says that the Tathagata is impermanent and changing, this is not possible. These four kinds of people are called the Tathagata.'
。何以故？是人能解如來密語及能說故。若有人能了知如來甚深密藏，及知如來常住不變，如是之人，若為利養說言如來是無常者，無有是處。如是之人尚可依止，何況不依是四人也？依法者即是法性，不依人者即是聲聞，法性者即是如來，聲聞者即是有為，如來者，即是常住，有為者即是無常。善男子！若人破戒為利養故，說言如來無常變易，如是之人所不應依。善男子！是名定義。
「依義不依語者，義者名曰覺了，覺了義者名不羸劣，不羸劣者名曰滿足，滿足義者名曰如來常住不變、如來常住不變義者即是法常，法常義者即是僧常，是名依義不依語也。何等語言所不應依？所謂諸論、綺飾文辭。如佛所說無量諸經，貪求無厭，多奸諛諂，詐現親附，現相求利，經理白衣為其執役，又復唱言：『佛聽比丘畜諸奴婢、不凈之物，金銀珍寶、穀米倉庫、牛羊象馬，販賣求利，于饑饉世憐愍子故，聽諸比丘儲貯陳宿，手自作食，不受而啖。』如是等語所不應依。
「依智不依識者，所言智者即是如來。若有聲聞，不能善知如來功德，如是之識不應依止。若知如來即是法身，如是真智所應依止。若見如來方便之身，言是陰界諸入所攝，食所長養，亦不應依，是故知識不可依止。若復有人作是說者，及其經書亦
【現代漢語翻譯】 現代漢語譯本：為什麼呢？因為這個人能夠理解如來的秘密語言，並且能夠宣說。如果有人能夠了解如來甚深的秘密藏，並且知道如來是常住不變的，這樣的人，如果爲了利益供養而說如來是無常的，這是不可能的。這樣的人尚且可以依止，何況不依止這四種人呢？依止法的人就是依止法性，不依止人的人就是依止聲聞（聽聞佛陀教誨而修行的人），法性就是如來，聲聞就是有為（因緣和合而生滅的事物），如來就是常住，有為就是無常。善男子！如果有人爲了利益供養而破戒，說如來是無常變易的，這樣的人是不應該依止的。善男子！這叫做定義。 依止意義而不依止言語，意義指的是覺悟了知，覺悟了知意義指的是不軟弱，不軟弱指的是滿足，滿足的意義指的是如來常住不變，如來常住不變的意義就是法常，法常的意義就是僧常，這叫做依止意義而不依止言語。哪些言語是不應該依止的呢？就是那些論著、華麗的辭藻。如同佛所說的無量經典，貪求無厭，多奸詐諂媚，假裝親近，表面上求取利益，指使白衣為其服務，又宣揚說：『佛允許比丘蓄養奴婢、不凈之物，金銀珍寶、穀米倉庫、牛羊象馬，販賣求利，在饑荒的年代憐憫弟子，允許比丘儲藏陳舊的食物，自己動手做飯，不接受供養而食用。』像這樣的言語是不應該依止的。 依止智慧而不依止意識，所說的智慧就是如來。如果有聲聞，不能夠很好地瞭解如來的功德，這樣的意識是不應該依止的。如果知道如來就是法身，這樣的真智是應該依止的。如果看到如來的方便之身，說這是由陰（五蘊）、界（十八界）、諸入（十二入）所攝，由食物所滋養，也是不應該依止的，所以意識是不可依止的。如果有人這樣說，以及他們的經書也
【English Translation】 English version: Why is that? Because this person can understand the secret language of the Tathagata and can speak it. If someone can understand the profound secret treasury of the Tathagata and knows that the Tathagata is permanent and unchanging, such a person, if for the sake of gain and offerings, says that the Tathagata is impermanent, that is impossible. Such a person is still worthy of reliance, how much more so those who do not rely on these four types of people? Relying on the Dharma means relying on the Dharma-nature; not relying on people means relying on the Sravakas (those who practice by hearing the Buddha's teachings); Dharma-nature is the Tathagata; Sravakas are conditioned (things that arise and cease due to causes and conditions); the Tathagata is permanent; conditioned things are impermanent. Good man! If someone breaks the precepts for the sake of gain and offerings, saying that the Tathagata is impermanent and changing, such a person should not be relied upon. Good man! This is called definition. Relying on the meaning and not relying on the words, meaning refers to awakening and understanding; awakening and understanding the meaning refers to not being weak; not being weak refers to being complete; the meaning of being complete refers to the Tathagata being permanent and unchanging; the meaning of the Tathagata being permanent and unchanging is the Dharma being permanent; the meaning of the Dharma being permanent is the Sangha being permanent. This is called relying on the meaning and not relying on the words. What kind of words should not be relied upon? Those are the treatises and ornate language. Like the countless sutras spoken by the Buddha, they are insatiably greedy, full of deceit and flattery, pretending to be close, superficially seeking benefits, directing lay people to serve them, and also proclaiming: 'The Buddha allows monks to keep slaves, impure things, gold, silver, treasures, grain warehouses, cattle, sheep, elephants, and horses, to trade for profit, and in times of famine, out of compassion for their disciples, allows monks to store old food, cook for themselves, and eat without accepting offerings.' Such words should not be relied upon. Relying on wisdom and not relying on consciousness, what is called wisdom is the Tathagata. If there are Sravakas who cannot understand the merits of the Tathagata well, such consciousness should not be relied upon. If one knows that the Tathagata is the Dharma-body, such true wisdom should be relied upon. If one sees the expedient body of the Tathagata and says that it is composed of the skandhas (five aggregates), the realms (eighteen realms), and the entrances (twelve entrances), and is nourished by food, that should also not be relied upon. Therefore, consciousness is not reliable. If someone says this, and their scriptures also
不應依。
「依了義經，不依不了義經。不了義經者，謂聲聞乘，聞佛如來深密藏處，悉生疑怪，不知是藏出大智海，猶如嬰兒無所別知，是則名為不了義也。
「了義者名為菩薩，真實智慧隨於自心，無礙大智，猶如大人無所不知，是名了義。又聲聞乘名不了義；無上大乘乃名了義。若言如來無常變易名不了義；若言如來常住不變是名了義。聲聞所說應證知者名不了義；菩薩所說應證知者名爲了義。若言如來食所長養，是不了義；若言常住不變易者，是名了義。若言如來入于涅槃，如薪盡火滅，名不了義；若言如來入法性者，是名了義。聲聞乘法則不應依。何以故？如來為欲度眾生故，以方便力說聲聞乘，猶如長者教子半字。善男子！聲聞乘者猶如初耕，未得果實，如是名為不了義也，是故不應依聲聞乘。大乘之法則應依止。何以故？如來為欲度眾生故，以方便力說于大乘，是故應依，是名了義。如是四依應當證知。
「複次依義者，義名質直，質直者名曰光明，光明者名不羸劣，不羸劣者名曰如來。又光明者名為智慧，質直者名為常住，如來常者名為依法，法者名常，亦名無邊、不可思議、不可執持、不可繫縛而亦可見；若有說言不可見者，如是之人所不應依，是故依法不依於人。若有人以微
【現代漢語翻譯】 現代漢語譯本 不應該依賴。
『應該依賴了義經（nitartha sutra），不應該依賴不了義經（neyartha sutra）。不了義經指的是聲聞乘（sravakayana），他們聽到佛陀如來（tathagata）深奧秘密的教義，都會產生疑惑和奇怪的想法，不知道這些教義是從大智慧海中流出的，就像嬰兒一樣什麼都不懂，這就被稱為不了義。』
『了義指的是菩薩（bodhisattva），他們真實的智慧跟隨自己的心，擁有無礙的大智慧，就像成年人一樣無所不知，這被稱爲了義。此外，聲聞乘被稱為不了義；無上大乘（anuttarayana）才被稱爲了義。如果說如來是無常變化的，這被稱為不了義；如果說如來是常住不變的，這被稱爲了義。聲聞所說的應該被證知的教義被稱為不了義；菩薩所說的應該被證知的教義被稱爲了義。如果說如來是靠食物滋養長大的，這是不了義；如果說如來是常住不變的，這被稱爲了義。如果說如來進入涅槃（nirvana），就像柴火燒盡火焰熄滅一樣，這被稱為不了義；如果說如來進入法性（dharmata），這被稱爲了義。聲聞乘的法則不應該依賴。為什麼呢？如來爲了度化眾生，用方便之力宣說聲聞乘，就像長者教孩子識字一樣。善男子！聲聞乘就像初次耕種，還沒有得到果實，這樣被稱為不了義，所以不應該依賴聲聞乘。大乘的法則應該依賴。為什麼呢？如來爲了度化眾生，用方便之力宣說大乘，所以應該依賴，這被稱爲了義。這四種依賴應該被證知。』
『再次，依賴義理，義理的意思是質直，質直的意思是光明，光明的意思是不羸弱，不羸弱的意思是如來。此外，光明的意思是智慧，質直的意思是常住，如來常住的意思是依法，法的意思是常，也意味著無邊、不可思議、不可執持、不可束縛，但也是可以看見的；如果有人說不可見，這樣的人不應該依賴，所以應該依法而不依賴於人。如果有人用微小的
【English Translation】 English version One should not rely on.
'Rely on the definitive sutras (nitartha sutra), do not rely on the provisional sutras (neyartha sutra). The provisional sutras refer to the Sravakayana (vehicle of hearers), who, upon hearing the profound and secret teachings of the Buddha Tathagata, all give rise to doubts and strange thoughts, not knowing that these teachings come from the great ocean of wisdom, like infants who know nothing, this is called provisional. '
'Definitive refers to Bodhisattvas (bodhisattva), whose true wisdom follows their own minds, possessing unobstructed great wisdom, like adults who know everything, this is called definitive. Furthermore, the Sravakayana is called provisional; the unsurpassed Mahayana (anuttarayana) is called definitive. If it is said that the Tathagata is impermanent and changing, this is called provisional; if it is said that the Tathagata is permanent and unchanging, this is called definitive. What the Sravakas say should be known as provisional; what the Bodhisattvas say should be known as definitive. If it is said that the Tathagata is nourished by food, this is provisional; if it is said that the Tathagata is permanent and unchanging, this is called definitive. If it is said that the Tathagata enters Nirvana (nirvana) like a fire extinguished when the firewood is exhausted, this is called provisional; if it is said that the Tathagata enters the nature of Dharma (dharmata), this is called definitive. The teachings of the Sravakayana should not be relied upon. Why? Because the Tathagata, in order to liberate sentient beings, uses skillful means to teach the Sravakayana, like an elder teaching a child half a word. Good man! The Sravakayana is like the first plowing, not yet bearing fruit, thus it is called provisional, therefore one should not rely on the Sravakayana. The teachings of the Mahayana should be relied upon. Why? Because the Tathagata, in order to liberate sentient beings, uses skillful means to teach the Mahayana, therefore one should rely on it, this is called definitive. These four reliances should be known.'
'Furthermore, relying on the meaning, meaning is called straightforward, straightforward is called light, light is called not weak, not weak is called Tathagata. Also, light is called wisdom, straightforward is called permanence, the permanence of the Tathagata is called relying on the Dharma, Dharma is called permanent, also meaning boundless, inconceivable, ungraspable, and unbindable, yet also visible; if someone says it is invisible, such a person should not be relied upon, therefore one should rely on the Dharma and not on people. If someone uses a small
妙之語，宣說無常，如是之言所不應依，是故依義不依于語。依智者，眾僧是常，無為不變，不畜八種不凈之物，是故依智不依于識。若有說言，識作識受，無和合僧。何以故？夫和合者名無所有，無所有者云何言常？是故此識不可依止。依了義者，了義者名為知足，終不詐現威儀清白、憍慢自高，貪求利養，亦于如來隨宜方便所說法中不生執著，是名了義。若有能住如是等中，當知是人，則為已得住第一義，是故名為依了義經。
「不依不了義，不了義者如經中說，一切燒燃、一切無常、一切皆苦、一切皆空、一切無我，是名不了義。何以故？以不能瞭如是義故，令諸眾生墮阿鼻獄。所以者何？以取著故，于義不了。一切燒者，謂如來說涅槃亦燒；一切無常者，涅槃亦無常；苦空無我，亦復如是。是故名為不了義經，不應依止。善男子！若有人言如來憐愍一切眾生，善知時宜，以知時故，說輕為重，說重為輕。如來觀知所有弟子，有諸檀越供給所須、令無所乏，如是之人，佛則不聽受畜奴婢、金銀財寶、販賣市易、不凈物等。若諸弟子無有檀越供給所須，時世饑饉，飲食難得，為欲建立護持正法，我聽弟子受畜奴婢、金銀車乘、田宅穀米、賣易所須，雖聽受畜如是等物，要當凈施篤信檀越。如是四法所應依止
【現代漢語翻譯】 現代漢語譯本： 『妙語』宣說無常，這樣的言論不應依賴，所以應當依賴意義而不是言語。依賴智慧的人認為，僧眾是常住的，無為不變，不持有八種不凈之物，所以應當依賴智慧而不是意識。如果有人說，意識產生意識感受，沒有和合的僧團。為什麼呢？因為和合的本質是無所有，無所有又怎麼能說是常住的呢？所以這種意識不可依賴。依賴了義的人，了義的人是指知足，絕不虛假地展現威儀清白、驕傲自大，貪求利益供養，也不對如來隨順方便所說的法產生執著，這稱爲了義。如果有人能安住于這些方面，應當知道這個人，就已經獲得了安住于第一義，所以稱為依賴了義經。 不依賴不了義，不了義就像經中所說，一切都在燃燒、一切都是無常、一切都是苦、一切都是空、一切都是無我，這稱為不了義。為什麼呢？因為不能理解這些意義，導致眾生墮入阿鼻地獄。原因是什麼呢？因為執著，對意義不理解。一切燃燒，是指如來說涅槃也在燃燒；一切無常，是指涅槃也是無常；苦、空、無我，也是如此。所以稱為不了義經，不應該依賴。善男子！如果有人說如來憐憫一切眾生，善於瞭解時機，因爲了解時機，所以說輕為重，說重為輕。如來觀察到所有弟子，如果有施主供養所需，使他們沒有缺乏，這樣的人，佛就不允許他們接受畜養奴婢、金銀財寶、買賣交易、不凈之物等。如果弟子沒有施主供養所需，時世饑荒，飲食難得，爲了建立和護持正法，我允許弟子接受畜養奴婢、金銀車乘、田宅穀米、買賣所需，雖然允許接受畜養這些東西，一定要清凈地施給篤信的施主。這四種法是應當依賴的。
【English Translation】 English version: 'Subtle words' proclaim impermanence; such statements should not be relied upon. Therefore, one should rely on the meaning, not the words. Those who rely on wisdom believe that the Sangha (community of monks) is permanent, unconditioned, and unchanging, and does not possess the eight impure things. Therefore, one should rely on wisdom, not consciousness. If someone says that consciousness creates consciousness and there is no harmonious Sangha, why is that? Because the essence of harmony is non-existence, and how can non-existence be said to be permanent? Therefore, this consciousness cannot be relied upon. Those who rely on the definitive meaning (了義, liao yi) are called content, never falsely displaying dignified purity, arrogance, or greed for offerings, nor do they become attached to the Dharma (teachings) spoken by the Tathagata (如來, ru lai) according to expedient means. This is called the definitive meaning. If someone can abide in these aspects, know that this person has already attained abiding in the ultimate meaning. Therefore, it is called relying on the definitive sutras. Do not rely on the provisional meaning (不了義, bu liao yi). The provisional meaning is as stated in the sutras: everything is burning, everything is impermanent, everything is suffering, everything is empty, and everything is without self. This is called the provisional meaning. Why is that? Because not understanding these meanings causes sentient beings to fall into Avici Hell (阿鼻獄, a bi yu). What is the reason? Because of attachment, they do not understand the meaning. 'Everything is burning' means that the Tathagata says even Nirvana (涅槃, nie pan) is burning; 'everything is impermanent' means that Nirvana is also impermanent; suffering, emptiness, and no-self are also the same. Therefore, it is called a provisional sutra and should not be relied upon. Good man! If someone says that the Tathagata has compassion for all sentient beings and is skilled in understanding the right time, and because of understanding the right time, he speaks of the light as heavy and the heavy as light. The Tathagata observes that if all disciples have donors who provide their needs and they lack nothing, then the Buddha does not allow them to accept the keeping of slaves, gold and silver treasures, buying and selling, or impure things. If the disciples do not have donors to provide their needs, and there is famine and food is difficult to obtain, in order to establish and protect the true Dharma, I allow the disciples to accept the keeping of slaves, gold and silver carriages, fields and rice, and the buying and selling of necessities. Although they are allowed to accept and keep these things, they must be given purely to faithful donors. These four dharmas should be relied upon.
。若有戒律、阿毗曇、修多羅不違是四，亦應依止。若有說言，有時非時，有能護法不能護法，如來悉聽一切比丘，受畜如是不凈物者，如是之言不應依止。若有戒律、阿毗曇、修多羅中，有同是說，如是三分亦不應依。我為肉眼諸眾生等，說是四依，終不為于有慧眼者。是故我今說是四依，法者即是法性，義者即是如來常住不變，智者了知一切眾生悉有佛性，了義者了達一切大乘經典。」
大般涅槃經卷第六 大正藏第 12 冊 No. 0374 大般涅槃經
大般涅槃經卷第七
北涼天竺三藏曇無讖譯如來性品第四之四
爾時迦葉白佛言：「世尊！如上所說四種人等，應當依耶？」
佛言：「如是，如是。善男子！如我所說應當依止。何以故？有四魔故。何等為四？如魔所說諸餘經律能受持者。」
迦葉菩薩白佛言：「世尊！如佛所說有四種魔，若魔所說及佛所說，我當云何而得分別？有諸眾生隨逐魔行，復有隨順佛所教者，如是等輩復云何知？」
佛告迦葉：「我般涅槃七百歲后，是魔波旬，漸當沮壞我之正法。譬如獵師身服法衣，魔王波旬亦復如是，作比丘像、比丘尼像、優婆塞像、優婆夷像，亦復化作須陀洹身，乃至化作阿羅漢身及佛色身。魔王以此有
【現代漢語翻譯】 現代漢語譯本：如果有的戒律（Vinaya）、阿毗曇（Abhidhamma，論藏）、修多羅（Sutra，經藏）不違背這四種依止，也應當依止。如果有人說，有時可以，有時不可以，有的能護持佛法，有的不能護持佛法，如來允許一切比丘接受和持有這些不凈之物，這樣的話不應該依止。如果在戒律、阿毗曇、修多羅中，有相同的說法，這三種說法也不應該依止。我為肉眼凡胎的眾生說這四種依止，不是為有慧眼的人說的。所以我現在說這四種依止，法指的是法性，義指的是如來常住不變，智指的是了知一切眾生都有佛性，了義指的是通達一切大乘經典。
現代漢語譯本：大般涅槃經卷第七 現代漢語譯本：北涼天竺三藏曇無讖譯如來性品第四之四 現代漢語譯本：這時，迦葉（Kasyapa）菩薩對佛說：『世尊！像上面所說的四種人，我們應該依止他們嗎？』 現代漢語譯本：佛說：『是的，是的。善男子！應該像我所說的依止。為什麼呢？因為有四種魔。哪四種呢？就像魔所說的那些其他經律，如果有人能受持。』 現代漢語譯本：迦葉菩薩對佛說：『世尊！就像佛所說的有四種魔，如果魔所說的和佛所說的相似，我應該如何分辨呢？有些眾生跟隨魔的行徑，有些眾生順從佛的教導，像這樣的人，又該如何分辨呢？』 現代漢語譯本：佛告訴迦葉：『我涅槃七百年後，魔王波旬（Mara Papiyas）會逐漸破壞我的正法。就像獵人身穿僧衣一樣，魔王波旬也會這樣，化作比丘（bhiksu）的形象、比丘尼（bhiksuni）的形象、優婆塞（upasaka）的形象、優婆夷（upasika）的形象，也會化作須陀洹（Srotapanna）的形象，甚至化作阿羅漢（Arhat）的形象和佛的形象。魔王用這些
【English Translation】 English version: If there are Vinaya (monastic rules), Abhidhamma (Buddhist philosophy), or Sutra (Buddhist scriptures) that do not contradict these four reliances, they should also be relied upon. If someone says that sometimes it is permissible and sometimes it is not, that some can protect the Dharma and some cannot, and that the Tathagata allows all monks to receive and keep these impure things, such words should not be relied upon. If there are similar statements in the Vinaya, Abhidhamma, and Sutra, these three should also not be relied upon. I speak of these four reliances for beings with physical eyes, not for those with wisdom eyes. Therefore, I now speak of these four reliances: Dharma refers to the nature of Dharma, meaning refers to the Tathagata's constant and unchanging nature, wisdom refers to knowing that all beings have Buddha-nature, and understanding the meaning refers to understanding all Mahayana scriptures.
English version: The Nirvana Sutra, Scroll 7 English version: Translated by Tripitaka Master Dharmaraksa of Northern Liang, Chapter 4, On the Buddha-Nature English version: At that time, Bodhisattva Kasyapa said to the Buddha, 'World Honored One, should we rely on the four types of people mentioned above?' English version: The Buddha said, 'Yes, yes. Good man, you should rely on them as I have said. Why? Because there are four demons. What are the four? Like those other scriptures and rules spoken by demons, if someone can uphold them.' English version: Bodhisattva Kasyapa said to the Buddha, 'World Honored One, as the Buddha said there are four demons, if what the demons say is similar to what the Buddha says, how should I distinguish them? Some beings follow the path of demons, and some beings follow the teachings of the Buddha. How should we distinguish such people?' English version: The Buddha told Kasyapa, 'Seven hundred years after my Nirvana, Mara Papiyas will gradually destroy my true Dharma. Just as a hunter wears monastic robes, Mara Papiyas will also do the same, transforming into the appearance of a bhiksu (monk), a bhiksuni (nun), an upasaka (male lay follower), an upasika (female lay follower), and even transforming into the appearance of a Srotapanna (stream-enterer), and even transforming into the appearance of an Arhat (worthy one) and the appearance of a Buddha. The demon king uses these'
漏之形，作無漏身，壞我正法。是魔波旬壞正法時，當作是言：『菩薩昔于兜率天上沒，來在此迦毗羅城白凈王宮，依因父母愛慾和合，生育是身。』若言有人生於人中，為諸世間天人、大眾所恭敬者，無有是處。又復說言：『往昔苦行，種種佈施頭目、髓腦、國城、妻子，是故今者得成佛道。以是因緣，為諸人天、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽之所恭敬。』若有經律作是說者，當知悉是魔之所說。
「善男子！若有經律作如是言：『如來正覺久已成佛，今方示現成佛道者，為欲度脫諸眾生故，示有父母依因愛慾和合而生，隨順世間作是示現。』如是經律，當知真是如來所說。若有隨順魔所說者，是魔眷屬；若能隨順佛說經律，即是菩薩。
「若有說言：『如來生時，於十方面各行七步，不可信。』者，是魔所說。
「若復有說：『如來出世於十方面，各行七步，此是如來方便示現。』是名如來所說經律。若有隨順魔所說者，是魔眷屬；若能隨順佛所說者，即是菩薩。
「若有說言：『菩薩生已，父王使人將詣天祠，諸天見已悉下禮敬，是故名佛。』復有難言：『天者先出，佛在於后，云何諸天禮敬于佛？』作是難者，當知即是波旬所說。若有經言：『佛到天祠，是諸天等、
【現代漢語翻譯】 現代漢語譯本 如果有人以有漏之身，偽裝成無漏之身，來破壞我的正法，當魔王波旬破壞正法時，他會這樣說：『菩薩過去在兜率天（欲界六天之一，彌勒菩薩的居所）去世后，來到這迦毗羅城（釋迦牟尼佛的故鄉）的白凈王宮，依靠父母的愛慾結合而生下這個身體。』如果說有人生在人間，卻被世間的天人、大眾所尊敬，這是不可能的。他們還會說：『過去他苦行修行，種種佈施頭目、骨髓、腦髓、國城、妻子，所以現在才得以成就佛道。因為這個因緣，才被諸人天、乾闥婆（天上的樂神）、阿修羅（非天，好戰的神）、迦樓羅（金翅鳥神）、緊那羅（天上的歌神）、摩睺羅伽（大蟒神）所尊敬。』如果哪部經律這樣說，應當知道這都是魔王所說的。 善男子！如果哪部經律這樣說：『如來正覺（佛的覺悟）早就已經成佛，現在才示現成佛，是爲了度脫眾生，才示現出有父母，依靠愛慾結合而生，隨順世間而作這樣的示現。』這樣的經律，應當知道這才是如來所說的。如果有人隨順魔王所說的，就是魔王的眷屬；如果能夠隨順佛所說的經律，就是菩薩。 如果有人說：『如來出生時，向十方各走了七步，這是不可信的。』，這是魔王所說的。 如果又有人說：『如來出世時，向十方各走了七步，這是如來方便示現。』這才是如來所說的經律。如果有人隨順魔王所說的，就是魔王的眷屬；如果能夠隨順佛所說的，就是菩薩。 如果有人說：『菩薩出生后，父王派人帶他去天祠，諸天看到后都下來禮敬，所以才叫佛。』又有人反駁說：『天神先出現，佛在後出現，怎麼會是諸天禮敬佛呢？』提出這種疑問的，應當知道這是波旬所說的。如果哪部經書說：『佛到天祠，是諸天等，
【English Translation】 English version If someone, with a body subject to outflows (漏, lou, defilements), pretends to have a body free from outflows, and thus destroys my true Dharma, when Mara Papiyas (魔波旬, mó bō xún, the demon king) destroys the true Dharma, he will say: 'The Bodhisattva, having passed away from the Tusita Heaven (兜率天, dōushuài tiān, one of the six heavens of the desire realm, abode of Bodhisattva Maitreya), came to the palace of King Suddhodana (白凈王, bái jìng wáng) in Kapilavastu (迦毗羅城, jiā pílúo chéng), born from the union of his parents' love and desire.' If it is said that someone born among humans is revered by the gods, humans, and the masses, this is not possible. They will also say: 'In the past, he practiced asceticism, giving away his head, eyes, marrow, brain, kingdom, and wife, and therefore he has now attained Buddhahood. Because of this, he is revered by gods, humans, Gandharvas (乾闥婆, qián tà pó, celestial musicians), Asuras (阿修羅, ā xiū luó, demigods), Garudas (迦樓羅, jiā lóu luó, mythical birds), Kinnaras (緊那羅, jǐn nà luó, celestial musicians), and Mahoragas (摩睺羅伽, mó hóu luó qié, great serpent gods).' If any sutra or vinaya says this, know that it is all spoken by Mara. Good man! If any sutra or vinaya says: 'The Tathagata (如來, rú lái, the Buddha) has long since attained perfect enlightenment, but now manifests the attainment of Buddhahood in order to liberate all sentient beings, showing that he has parents and is born from the union of love and desire, thus conforming to the world,' such sutras and vinayas, know that these are truly spoken by the Tathagata. If anyone follows what Mara says, they are Mara's retinue; if they can follow the sutras and vinayas spoken by the Buddha, they are Bodhisattvas. If anyone says: 'When the Tathagata was born, he walked seven steps in each of the ten directions, this is not believable,' this is spoken by Mara. If someone says: 'When the Tathagata was born, he walked seven steps in each of the ten directions, this is a skillful means of the Tathagata,' this is the sutra and vinaya spoken by the Tathagata. If anyone follows what Mara says, they are Mara's retinue; if they can follow what the Buddha says, they are Bodhisattvas. If anyone says: 'After the Bodhisattva was born, the king sent people to take him to the temple of the gods, and the gods, seeing him, all came down to pay homage, therefore he is called Buddha.' And someone objects: 'The gods appeared first, and the Buddha appeared later, how could the gods pay homage to the Buddha?' Those who raise such questions, know that this is spoken by Papiyas. If any sutra says: 'The Buddha went to the temple of the gods, and these gods, etc.,'
摩醯首羅、大梵天王、釋提桓因，皆悉合掌敬禮其足。』如是經律是佛所說。若有隨順魔所說者，是魔眷屬；若能隨順佛所說者，即是菩薩。
「若有經律說言：『菩薩為太子時，以貪心故，四方娉妻，處在深宮，五欲自娛，歡悅受樂。』如是經律波旬所說。
「若有說言：『菩薩久已舍離貪心、妻息之屬，乃至不受三十三天上妙五欲，如棄涕唾，何況人慾？剃除鬚髮，出家修道。』如是經律是佛所說。若有隨順魔經律者，是魔眷屬；若有隨順佛經律者，即是菩薩。
「若有說言：『佛在舍衛祇陀精舍，聽諸比丘受畜奴婢、僕使、牛羊象馬驢騾、雞豬貓狗、金銀琉璃、真珠頗梨、車𤦲馬瑙、珊瑚虎珀、珂貝璧玉、銅鐵釜鍑、大小銅盤所須之物，耕田種植、販賣市易、儲積穀米如是眾事，佛大慈故，憐愍眾生皆聽畜之。』如是經律，悉是魔說。若有說言：『佛在舍衛祇陀精舍那梨樓鬼所住之處，爾時如來因婆羅門字羖羝德，及波斯匿王說言，比丘不應受畜金銀琉璃、頗梨真珠、車𤦲瑪瑙、珊瑚虎珀、珂具璧玉、奴婢僕使、童男童女、牛羊象馬、驢騾雞豬、貓狗等獸、銅鐵釜鍑、大小銅槃、種種雜色床敷臥具、資生所須，所謂屋宅、耕田種殖、販賣市易、自手作食、自磨自舂、治身咒術、調鷹方法、仰
【現代漢語翻譯】 現代漢語譯本：摩醯首羅（Maheshvara，大自在天）、大梵天王（Mahabrahma，色界初禪天之主）、釋提桓因（Shakra Devanam Indra，帝釋天），都一起合掌，恭敬地禮拜佛的腳。』這樣的經律是佛所說的。如果有人隨順魔所說的，就是魔的眷屬；如果能夠隨順佛所說的，就是菩薩。 『如果有經律說：』菩薩作為太子時，因為貪心，在四方娶妻，住在深宮裡，用五欲來娛樂自己，歡快地享受快樂。』這樣的經律是波旬（Mara，魔王）所說的。 『如果有經律說：』菩薩早就捨棄了貪心、妻子兒女等，甚至不接受三十三天（Trayastrimsha，欲界第二天）天上美妙的五欲，如同丟棄鼻涕唾沫一樣，更何況是人間的慾望？剃除鬚髮，出家修行。』這樣的經律是佛所說的。如果有人隨順魔的經律，就是魔的眷屬；如果有人隨順佛的經律，就是菩薩。 『如果有經律說：』佛在舍衛城（Shravasti）的祇陀精舍（Jetavana Vihara），聽任眾比丘接受蓄養奴婢、僕人、牛羊象馬驢騾、雞豬貓狗、金銀琉璃、珍珠頗梨、車𤦲瑪瑙、珊瑚琥珀、珂貝璧玉、銅鐵釜鍑、大小銅盤等所需之物，耕田種植、販賣交易、儲積穀米等這些事情，佛因為大慈悲，憐憫眾生，都允許他們蓄養。』這樣的經律，都是魔所說的。如果有人說：』佛在舍衛城的祇陀精舍，那梨樓鬼（Naliru，鬼名）所住的地方，當時如來因為婆羅門字羖羝德（Gudagotra，婆羅門名），以及波斯匿王（Prasenajit，古印度憍薩羅國國王）說，比丘不應該接受蓄養金銀琉璃、頗梨珍珠、車𤦲瑪瑙、珊瑚琥珀、珂具璧玉、奴婢僕人、童男童女、牛羊象馬、驢騾雞豬、貓狗等動物、銅鐵釜鍑、大小銅盤、各種雜色床鋪臥具、生活所需，例如房屋住宅、耕田種植、販賣交易、自己動手做飯、自己磨米舂米、治療身體的咒術、調鷹的方法、仰
【English Translation】 English version: 'Maheshvara (the Great Lord), Mahabrahma (the Great Brahma King), and Shakra Devanam Indra (the Lord of the Devas), all joined their palms and respectfully bowed at his feet.' Such scriptures and precepts are spoken by the Buddha. If anyone follows what Mara (the Evil One) says, they are the retinue of Mara; if they can follow what the Buddha says, they are Bodhisattvas. 'If there are scriptures and precepts that say: 'When the Bodhisattva was a prince, due to greed, he married wives from all directions, lived in a deep palace, and entertained himself with the five desires, joyfully enjoying pleasure.' Such scriptures and precepts are spoken by Mara. 'If there are scriptures and precepts that say: 'The Bodhisattva had long ago abandoned greed, wives, and children, and even did not accept the wonderful five desires of the Trayastrimsha Heaven (the Heaven of Thirty-Three Gods), like discarding snot and spittle, let alone human desires? He shaved his beard and hair, left home, and practiced the Way.' Such scriptures and precepts are spoken by the Buddha. If anyone follows the scriptures and precepts of Mara, they are the retinue of Mara; if anyone follows the scriptures and precepts of the Buddha, they are Bodhisattvas. 'If there are scriptures and precepts that say: 'The Buddha, in the Jetavana Vihara (Jetavana Monastery) in Shravasti (Savatthi), allowed the monks to keep slaves, servants, cattle, sheep, elephants, horses, donkeys, mules, chickens, pigs, cats, dogs, gold, silver, lapis lazuli, pearls, crystal, carnelian, agate, coral, amber, cowrie shells, jade, copper pots, large and small copper plates, and other necessities, to cultivate fields, engage in trade, and store up grain and rice. The Buddha, out of great compassion, pitied all beings and allowed them to keep these things.' Such scriptures and precepts are all spoken by Mara. If anyone says: 'The Buddha, in the Jetavana Vihara in Shravasti, at the place where the Naliru ghost (a type of ghost) resided, at that time, the Tathagata, because of the Brahmin named Gudagotra (a Brahmin name), and King Prasenajit (King of Kosala), said that monks should not keep gold, silver, lapis lazuli, crystal, pearls, carnelian, agate, coral, amber, cowrie shells, jade, slaves, servants, boys, girls, cattle, sheep, elephants, horses, donkeys, mules, chickens, pigs, cats, dogs, copper pots, large and small copper plates, various colored bedding, and necessities for life, such as houses, fields for cultivation, trade, cooking food by themselves, grinding and pounding grain by themselves, spells for healing the body, methods for training hawks, and looking up
觀星宿、推步盈虛、占相男女、解夢吉兇、是男是女、非男非女、六十四能、復有十八惑人咒術、種種工巧，或說世間無量俗事、散香末香、涂香薰香、種種花鬘、治發方術、奸偽諂曲，貪利無厭，愛樂憒鬧、戲笑談說、貪嗜魚肉和合毒藥、治押香油、捉持寶蓋及以革屣、造扇箱篋、種種畫像，積聚穀米、大小麥豆及諸果蓏。親近國王王子大臣及諸女人，高聲大笑或復默然，于諸法中多生疑惑，多語妄說，長短好醜或善不善，好著好衣，如是種種不凈之物。于施主前躬自讚嘆、出入遊行不凈之處，所謂沽酒、淫女、博弈，如是之人我今不聽在比丘中，應當休道，還俗役使。譬如稗䅎，悉滅無餘。』當知是等經律所制，悉是如來之所說也。若有隨順魔所說者，是魔眷屬；若有隨順佛所說者，即是菩薩。
「若有說言：『菩薩為欲供養天神，故入天祠，所謂梵天、大自在天、違陀天、迦旃延天。所以入者，為欲調伏諸天人故。若言不爾，無有是處。若言菩薩不能入于外道邪論，知其威儀、文章伎藝、僕使斗諍不能和合、不為男女國王大臣之所恭敬、又亦不知和合諸藥，以不知故乃名如來，如其知者是邪見輩。又復如來於怨親中其心平等，如以刀割及香涂身，於此二人不生增益、損減之心，唯能處中，故名如來。』如
【現代漢語翻譯】 現代漢語譯本：觀察星象，推算日月盈虧，占卜男女命運，解釋夢境吉兇，判斷是男是女，或非男非女，掌握六十四種技能，還有十八種迷惑人的咒術，以及各種工巧技藝；或者談論世間無盡的俗事；散佈香末、涂香、薰香，製作各種花環；研究梳理頭髮的方法；奸詐虛偽，諂媚奉承，貪圖利益沒有滿足，喜愛喧鬧，嬉笑談論，貪吃魚肉，調製毒藥；製作香油，拿著寶蓋和皮鞋；製造扇子、箱子、櫃子，繪製各種畫像；積聚穀米、大小麥豆以及各種瓜果蔬菜；親近國王、王子、大臣以及各種女人；高聲大笑或者沉默不語；對於各種佛法產生很多疑惑，多說妄語，評論長短好醜或者善與不善，喜歡穿著華麗的衣服，像這樣種種不凈的行為。在施主面前自我讚美，出入不乾淨的地方，例如酒館、妓院、賭場。像這樣的人，我現在不允許他們待在比丘僧團中，應當讓他們放棄修行，還俗去做僕役。就像稗子一樣，全部消滅乾淨。應當知道這些戒律，都是如來所制定的。如果有人隨順魔所說的，就是魔的眷屬；如果有人隨順佛所說的，就是菩薩。 如果有人說：『菩薩爲了供養天神，所以進入天神廟，例如梵天（Brahma，創造之神）、大自在天（Maheshvara，濕婆神）、違陀天（Veda，吠陀神）、迦旃延天（Katyayana，印度聖哲）。他們進入的原因，是爲了調伏這些天人。如果說不是這樣，那就沒有道理。如果說菩薩不能進入外道邪論，瞭解他們的威儀、文章技藝、僕人爭鬥，不能使他們和睦相處，不被男女國王大臣所尊敬，也不知道如何調和各種藥物，因為不知道所以才被稱為如來，如果知道就是邪見之輩。而且如來對於怨恨和親近的人，內心平等，就像用刀割和用香涂身一樣，對於這兩種人不會產生增加或減少的念頭，只是保持中立，所以被稱為如來。』
【English Translation】 English version: Observing constellations, calculating the waxing and waning of the moon, divining the fate of men and women, interpreting the auspiciousness of dreams, determining whether one is male, female, or neither, mastering sixty-four skills, and also eighteen kinds of deceptive incantations, various crafts; or discussing endless worldly affairs; scattering powdered incense, applying fragrant ointments, burning incense, making various garlands; studying methods of hair care; being deceitful and flattering, greedy for profit without satisfaction, fond of noise, laughing and talking, greedy for fish and meat, concocting poisons; making fragrant oils, holding jeweled canopies and leather shoes; making fans, boxes, and chests, drawing various pictures; accumulating grains, wheat, beans, and various fruits and vegetables; associating with kings, princes, ministers, and various women; laughing loudly or remaining silent; having many doubts about various Buddhist teachings, speaking falsely, commenting on length, beauty, or goodness, liking to wear fine clothes, such are all kinds of impure behaviors. Praising oneself in front of benefactors, going in and out of unclean places, such as taverns, brothels, and gambling houses. Such people, I now do not allow them to remain in the Bhikkhu Sangha, they should give up their practice, return to lay life and become servants. Like weeds, they should be completely eradicated. It should be known that these precepts are all established by the Tathagata. If someone follows what Mara says, they are the retinue of Mara; if someone follows what the Buddha says, they are a Bodhisattva. If someone says: 'Bodhisattvas enter the temples of gods, such as Brahma (the creator god), Maheshvara (Shiva), Veda (the Vedic god), and Katyayana (an Indian sage), in order to make offerings to them. The reason they enter is to subdue these gods and humans. If it is said that it is not for this reason, then it is unreasonable. If it is said that Bodhisattvas cannot enter into heretical doctrines, understand their demeanor, literary skills, the disputes of servants, cannot reconcile them, are not respected by men, women, kings, and ministers, and also do not know how to harmonize various medicines, because they do not know, they are called Tathagatas, if they know, they are heretics. Moreover, the Tathagata has an equal mind towards enemies and loved ones, just like being cut with a knife and being smeared with fragrance, they do not generate thoughts of increase or decrease towards these two kinds of people, but remain neutral, therefore they are called Tathagatas.'
是經律，當知是魔之所說也。
「若有說言：『菩薩如是示入天祠，外學法中出家修道，示現知其威儀禮節、能解一切文章伎藝、示入書堂伎巧之處、能善和合僕使斗諍，于諸大眾、童男童女、後宮妃后、人民長者、婆羅門等、王及大臣、貧窮等中最尊最上，復為是等之所恭敬，亦能示現如是等事。雖處諸見，不生愛心，猶如蓮花不受塵垢，為度一切諸眾生故，善行如是種種方便，隨順世法。』如是經律當知即是如來所說。若有隨順魔所說者，是魔眷屬；若能隨順佛所說者，是大菩薩。
「若有說言：『如來為我解說經律，若惡法中輕重之罪及偷蘭遮，其性皆重，我等律中終不為之，我久忍受如是之法，汝等不信，我當云何自捨己律，就汝律耶？汝所有律是魔所說，我等經律是佛所制。如來先說九部法印，如是九印印我經律，初不聞有方等經典，一句一字如來所說，無量經律何處有說方等經耶？如是等中，未曾聞有十部經名，如其有者，當知必定調達所作，調達惡人以滅善法，造方等經，我等不信。』如是等經是魔所說。何以故？破壞佛法相是非故。『如是之言，汝經中有，我經中無。我經律中如來說言，我涅槃后，惡世當有不正經律，所謂大乘方等經典，未來之世當有如是諸惡比丘。我又說言，過九部
【現代漢語翻譯】 現代漢語譯本：如果（有人說），這些（與佛法不符的）經律，應當知道是魔所說的。 如果有人說：『菩薩會示現進入天祠，在外道法中出家修行，示現懂得他們的威儀禮節，能理解一切文章技藝，示現進入書堂學習技藝，能很好地調和僕人之間的爭鬥，在各種大眾、童男童女、後宮妃嬪、人民長者、婆羅門（古印度祭司階層）等、國王和大臣、貧窮的人中最受尊敬，並且被這些人所恭敬，也能示現這些事情。雖然身處各種見解之中，但不生愛戀之心，就像蓮花不沾染污垢一樣，爲了度化一切眾生，善巧地運用各種方便法門，隨順世俗的法則。』這樣的經律，應當知道是如來所說的。如果有人隨順魔所說的，就是魔的眷屬；如果能隨順佛所說的，就是大菩薩。 如果有人說：『如來為我們解說的經律，如果惡法中的輕重罪行以及偷蘭遮（一種罪名），其性質都是嚴重的，我們律中絕對不會做這些事，我們長久以來忍受這樣的戒律，你們不相信，我怎麼能捨棄自己的戒律，而接受你們的戒律呢？你們的戒律是魔所說的，我們的經律是佛制定的。如來先說了九部法印（佛法的九種分類），這九印印證了我們的經律，最初沒有聽說過方等經典（大乘經典），如來所說的一句一字，無量經律哪裡有說方等經呢？在這些經典中，從未聽說過十部經的名字，如果真的有，必定是提婆達多（佛陀的堂弟，後背叛佛陀）所作，提婆達多這個惡人爲了滅絕善法，製造了方等經，我們不相信。』這樣的經律是魔所說的。為什麼呢？因為破壞了佛法的真實相。『這樣的話，你們的經中有，我們的經中沒有。我們的經律中如來說，我涅槃后，末世會有不正的經律，所謂大乘方等經典，未來會有這樣的惡比丘。我又說，過了九部
【English Translation】 English version: If (someone says), these scriptures and precepts (that are not in accordance with the Buddha's teachings), it should be known that they are spoken by Mara (the demon). If someone says: 'A Bodhisattva will manifest entering a heavenly shrine, leaving home to practice in externalist doctrines, demonstrating knowledge of their dignified manners and rituals, being able to understand all literary arts and skills, manifesting entering a school to learn skills, being able to harmonize disputes among servants, being most respected among various crowds, young boys and girls, palace concubines, people elders, Brahmins (the priestly class in ancient India), kings and ministers, and the poor, and being revered by these people, and also being able to manifest such things. Although dwelling among various views, they do not generate attachment, just like a lotus flower does not get stained by dust, for the sake of liberating all sentient beings, they skillfully use various expedient means, conforming to worldly laws.' Such scriptures and precepts, it should be known, are spoken by the Tathagata (Buddha). If someone follows what Mara says, they are Mara's retinue; if they can follow what the Buddha says, they are a great Bodhisattva. If someone says: 'The scriptures and precepts that the Tathagata explained to us, if the light and heavy offenses in evil dharmas and thullaccaya (a type of offense), their nature is all serious, we will absolutely not do these things in our precepts, we have long endured such precepts, you do not believe, how can I abandon my own precepts and accept your precepts? Your precepts are spoken by Mara, our scriptures and precepts are established by the Buddha. The Tathagata first spoke of the nine divisions of the Dharma (nine categories of Buddhist teachings), these nine seals verify our scriptures and precepts, initially there was no mention of Vaipulya Sutras (Mahayana Sutras), a single word spoken by the Tathagata, where do the countless scriptures and precepts mention Vaipulya Sutras? Among these scriptures, the names of ten scriptures have never been heard, if they really exist, they must be made by Devadatta (Buddha's cousin, who later betrayed the Buddha), Devadatta, this evil person, in order to destroy the good Dharma, created the Vaipulya Sutras, we do not believe.' Such scriptures are spoken by Mara. Why? Because they destroy the true nature of the Buddha's Dharma. 'Such words are in your scriptures, but not in ours. In our scriptures and precepts, the Tathagata said, after my Nirvana, in the degenerate age there will be incorrect scriptures and precepts, the so-called Mahayana Vaipulya Sutras, in the future there will be such evil Bhikkhus. I also said, after the nine divisions
經有方等典，若有人能了知其義，當知是人正了經律，遠離一切不凈之物，微妙清凈猶如滿月。』若有說言：『如來雖為一一經律說如恒河沙等義味，我律中無，將知為無。如其有者，如來何故於我律中而不解說？是故我今不能信受。』當知是人則為得罪。是人復言：『如是經律我當受持。何以故？當爲我作知足少欲、斷除煩惱、智慧涅槃、善法因故。』如是說者，非我弟子。
「若有說言：『如來為欲度眾生故，說方等經。』當知是人真我弟子。若有不受方等經者，當知是人非我弟子，不為佛法而出家也，即是邪見外道弟子。『如是經律是佛所說，若不如是是魔所說。』若有隨順魔所說者，是魔眷屬；若有隨順佛所說者，即是菩薩。
「複次善男子！若有說言：『如來不為無量功德之所成就，無常變異。以得空法，宣說無我，不順世間。』如是經律名魔所說。
「若有人言：『如來正覺不可思議，亦為無量阿僧祇等功德所成，是故常住、無有變異。』如是經律是佛所說。若有隨順魔所說者，是魔眷屬；若有隨順佛所說者，即是菩薩。
「復有人言：『或有比丘實不毀犯波羅夷罪，眾人皆謂犯波羅夷，如斷多羅樹。』而是比丘實無所犯。何以故？我常說言：『四波羅夷，若犯一者，猶如析石
【現代漢語翻譯】 現代漢語譯本：『如果有人能夠理解《方等經》（Mahāvaipulya Sūtra，大乘經典）的含義，應當知道這個人真正理解了經和律，遠離一切不凈之物，其清凈微妙如同滿月。』如果有人說：『如來雖然為每一部經律都說了像恒河沙一樣多的義理，但我的律中沒有，就認為沒有。如果真的有，如來為什麼不在我的律中解釋呢？因此我現在不能相信接受。』應當知道這個人是犯了罪的。這個人又說：『這樣的經律我應當接受奉持。為什麼呢？因為它能使我知足少欲、斷除煩惱、獲得智慧涅槃、成為善法的因。』這樣說的人，不是我的弟子。 『如果有人說：『如來爲了度化眾生，才說《方等經》。』應當知道這個人是真正的我的弟子。如果有人不接受《方等經》，應當知道這個人不是我的弟子，不是爲了佛法而出家，而是邪見外道的弟子。『這樣的經律是佛所說，如果不是這樣，就是魔所說。』如果有人隨順魔所說的，就是魔的眷屬；如果有人隨順佛所說的，就是菩薩。 『再者，善男子！如果有人說：『如來不是由無量功德成就的，是無常變化的。因為得到了空法，所以宣說無我，不順應世間。』這樣的經律是魔所說的。 『如果有人說：『如來正覺不可思議，也是由無量阿僧祇（asaṃkhya，無數）等功德成就的，所以是常住的，沒有變化。』這樣的經律是佛所說的。如果有人隨順魔所說的，就是魔的眷屬；如果有人隨順佛所說的，就是菩薩。 『又有人說：『或許有比丘實際上沒有犯波羅夷罪（pārājika，斷頭罪），但眾人卻都認為他犯了波羅夷罪，就像砍斷多羅樹一樣。』而這個比丘實際上並沒有犯任何罪。為什麼呢？我常說：『四波羅夷罪，如果犯了其中一個，就像劈開石頭一樣。』
【English Translation】 English version: 'If someone can understand the meaning of the Vaipulya Sutras (Mahāvaipulya Sūtra, Mahayana scriptures), it should be known that this person truly understands the sutras and the vinaya, is far from all impure things, and is as subtle and pure as a full moon.' If someone says: 'Although the Tathagata has spoken of meanings as numerous as the sands of the Ganges for each sutra and vinaya, if it is not in my vinaya, then it does not exist. If it truly exists, why did the Tathagata not explain it in my vinaya? Therefore, I cannot believe and accept it now.' It should be known that this person has committed an offense. This person further says: 'Such sutras and vinayas I should accept and uphold. Why? Because they enable me to be content with little desire, to cut off afflictions, to attain wisdom and nirvana, and to be the cause of good dharmas.' Such a person is not my disciple. 'If someone says: 'The Tathagata speaks the Vaipulya Sutras in order to liberate sentient beings.' It should be known that this person is truly my disciple. If someone does not accept the Vaipulya Sutras, it should be known that this person is not my disciple, has not left home for the sake of the Buddha's Dharma, but is a disciple of heretical views and external paths. 'Such sutras and vinayas are spoken by the Buddha; if they are not, they are spoken by Mara.' If someone follows what Mara speaks, they are Mara's retinue; if someone follows what the Buddha speaks, they are a Bodhisattva. 'Furthermore, good man! If someone says: 'The Tathagata is not accomplished by immeasurable merits, is impermanent and changing. Because he has attained the Dharma of emptiness, he proclaims no-self, and does not accord with the world.' Such sutras and vinayas are spoken by Mara. 'If someone says: 'The Tathagata's perfect enlightenment is inconceivable, and is also accomplished by immeasurable asaṃkhya (asaṃkhya, countless) merits, therefore he is permanent and unchanging.' Such sutras and vinayas are spoken by the Buddha. If someone follows what Mara speaks, they are Mara's retinue; if someone follows what the Buddha speaks, they are a Bodhisattva. 'Furthermore, someone says: 'Perhaps there is a bhikṣu who has not actually committed a pārājika (pārājika, defeat) offense, but everyone believes he has committed a pārājika offense, like cutting down a tala tree.' But this bhikṣu has not actually committed any offense. Why? I have always said: 'If one commits one of the four pārājika offenses, it is like splitting a stone.'
，不可還合。若有自說得過人法，是則名為犯波羅夷。何以故？實無所得，詐現得相故，如是之人退失人法，是名波羅夷。』所謂若有比丘少欲知足，持戒清凈，住空閑處。若王大臣見是比丘，生心念言謂得羅漢，即前讚歎恭敬禮拜，復作是言：『如是大師，舍是身已，當得阿耨多羅三藐三菩提。』比丘聞已即答王言：『我實未得沙門道果，王莫稱我已得道果。唯愿大王！勿為我說不知足法，不知足者，乃至謂得阿耨多羅三藐三菩提，皆默然受。我今若當默然受者，當爲諸佛之所呵責。知足之行，諸佛所贊，是故我欲終身歡樂，奉修知足。又知足者，我定自知未得道果。王稱我得，我今不受，故名知足。』時王答言：『大師實得阿羅漢果，如佛無異。』爾時其王普皆宣告內外人民，中宮妃后，悉令皆知得沙門果，是故咸令一切聞者，心生敬信，供養尊重。如是比丘真是梵行清凈之人，以是因緣，普令諸人得大福德。而是比丘實不毀犯波羅夷罪。何以故？前人自生歡喜之心，讚歎供養故，如是比丘當有何罪？若有說言是人得罪，當知是經是魔所說。
「復有比丘說：『佛秘藏甚深經典，一切眾生皆有佛性，以是性故，斷無量億諸煩惱結，即得成於阿耨多羅三藐三菩提，除一闡提。』若王大臣作如是言：『比丘汝當
【現代漢語翻譯】 不可再結合。如果有人自稱獲得了超越常人的境界，這就叫做犯了波羅夷罪（Parajika，根本重罪）。為什麼呢？因為實際上沒有獲得，卻假裝顯現獲得的樣子。這樣的人會喪失作為人的資格，這叫做波羅夷罪。』 所謂如果有個比丘少欲知足，持戒清凈，住在空閑的地方。如果有國王大臣看到這個比丘，心裡想他已經證得阿羅漢果（Arhat，斷盡煩惱的聖者），就上前讚歎、恭敬、禮拜，又說：『像您這樣的大師，捨棄這個身體后，一定會證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。』 比丘聽了之後就回答國王說：『我實際上還沒有證得沙門道果（Sramana，修行者），國王您不要說我已經證得道果。我希望大王！不要對我說不知足的法，不知足的人，乃至說證得阿耨多羅三藐三菩提，都默然接受。我現在如果默然接受，就會被諸佛呵責。知足的行為，是諸佛所讚歎的，所以我想要終身快樂，奉行知足。而且知足的人，我一定自己知道沒有證得道果。國王說我證得，我現在不接受，所以叫做知足。』 這時國王回答說：『大師您確實證得了阿羅漢果，和佛沒有什麼不同。』 這時國王就普遍宣告內外人民，包括後宮妃子，都讓他們知道這位比丘證得了沙門果，因此讓所有聽到的人，都心生敬信，供養尊重。這樣的比丘真是梵行清凈的人，因為這個因緣，普遍讓人們得到大福德。而這個比丘實際上並沒有觸犯波羅夷罪。為什麼呢？因為是前面的人自己生起歡喜心，讚歎供養，這樣的比丘有什麼罪呢？如果有人說這個人有罪，應當知道這部經是魔所說的。 又有比丘說：『佛的秘密深奧經典，一切眾生都有佛性（Buddha-nature），因為這個佛性，可以斷除無量億的煩惱結，就能成就阿耨多羅三藐三菩提，除了闡提（Icchantika，斷善根的人）。』 如果國王大臣這樣說：『比丘，你應當
【English Translation】 cannot be rejoined. If someone claims to have attained a state beyond ordinary human beings, this is called committing a Parajika (a fundamental transgression). Why is that? Because in reality, they have not attained it, but they falsely present themselves as having attained it. Such a person will lose their status as a human being, and this is called a Parajika.』 It is said that if there is a Bhikkhu (monk) who is content with little, observes the precepts purely, and lives in a secluded place. If a king or minister sees this Bhikkhu and thinks that he has attained Arhatship (a state of enlightenment), they will come forward to praise, respect, and bow to him, and say, 『Such a great master, after abandoning this body, will surely attain Anuttara-samyak-sambodhi (supreme perfect enlightenment).』 Upon hearing this, the Bhikkhu will reply to the king, 『I have not actually attained the fruit of the Sramana (ascetic) path, Your Majesty, please do not say that I have attained the fruit of the path. I hope, Your Majesty! Do not speak to me of the Dharma of discontent, for those who are discontent, even to the point of claiming to have attained Anuttara-samyak-sambodhi, remain silent and accept it. If I were to remain silent and accept it now, I would be rebuked by all the Buddhas. The practice of contentment is praised by all the Buddhas, so I wish to be happy for the rest of my life and practice contentment. Moreover, as a content person, I certainly know that I have not attained the fruit of the path. If the king says that I have attained it, I will not accept it, and that is why it is called contentment.』 Then the king will reply, 『Master, you have indeed attained Arhatship, and are no different from the Buddha.』 At that time, the king will proclaim to all the people inside and outside the palace, including the concubines, that this Bhikkhu has attained the fruit of the Sramana path, thus causing all who hear it to develop faith and respect, and to make offerings. Such a Bhikkhu is truly a person of pure conduct, and because of this, he universally brings great merit to people. And this Bhikkhu has not actually violated the Parajika offense. Why is that? Because it was the previous person who generated a joyful heart, praised, and made offerings, what offense does such a Bhikkhu have? If someone says that this person has committed an offense, it should be known that this sutra is spoken by Mara (demon). Again, there is a Bhikkhu who says, 『The Buddha』s secret and profound scriptures state that all sentient beings have Buddha-nature, and because of this nature, they can sever countless billions of afflictions and attain Anuttara-samyak-sambodhi, except for the Icchantika (those who have severed their roots of goodness).』 If a king or minister says, 『Bhikkhu, you should』
作佛、不作佛耶？有佛性不？』比丘答言：『我今身中定有佛性，成以不成未能審之。』王言：『大德！如其不作一闡提者，必成無疑。』比丘言：『爾，實如王言。』是人雖言定有佛性，亦復不犯波羅夷也。復有比丘，即出家時作是思惟：『我今必定成阿耨多羅三藐三菩提。』如是之人，雖未得成無上道果，已為得福無量無邊不可稱計。假使有人當言是人犯波羅夷，一切比丘無不犯者。何以故？我于往昔八十億劫，常離一切不凈之物，少欲知足，威儀成就，善修如來無上法藏，亦自定知身有佛性，是故我今得成阿耨多羅三藐三菩提，得名為佛，有大慈悲。如是經律是佛所說。若有不能隨順是者，是魔眷屬；若能隨順，是大菩薩。
「復有說言：『無四波羅夷、十三僧殘、二不定法、三十捨墮、九十一墮、四懺悔法、眾多學法、七滅諍等，無偷蘭遮、五逆等罪、及一闡提。若有比丘犯如是等墮地獄者，外道之人悉應生天。何以故？諸外道等無戒可犯，是故如來示現怖人，故說斯戒。』若言佛說：『我諸比丘若欲行淫，應舍法服著俗衣裳，然後行淫。復應生念，淫慾因緣，非我過咎；如來在世，亦有比丘，習行淫慾得正解脫，或命終後生于天上，古今有之，非獨我作；或犯四重、或犯五戒、或行一切不凈律儀，猶
【現代漢語翻譯】 現代漢語譯本 『是成佛還是不成佛呢？有佛性嗎？』比丘回答說：『我現在的身體里一定有佛性，至於能否成佛，還不能確定。』國王說：『大德！如果不是一闡提（斷絕善根的人），必定能成佛無疑。』比丘說：『是的，確實如您所說。』這個人雖然說自己一定有佛性，也不算犯了波羅夷（極重罪）。還有比丘，剛出家時就想：『我今後必定能成就阿耨多羅三藐三菩提（無上正等正覺）。』這樣的人，即使還沒有證得無上道果，也已經獲得了無量無邊不可計量的福德。如果有人說這個人犯了波羅夷，那麼所有的比丘都犯了。為什麼呢？我在過去八十億劫中，常常遠離一切不凈之物，少欲知足，威儀具足，善修如來無上法藏，也自己確定身體里有佛性，所以現在我才能成就阿耨多羅三藐三菩提，得名為佛，具有大慈悲。這樣的經律是佛所說的。如果有人不能隨順這些教導，就是魔的眷屬；如果能隨順，就是大菩薩。 又有人說：『沒有四波羅夷（斷頭罪）、十三僧殘（僅次於波羅夷的重罪）、二不定法（犯戒后不確定罪名）、三十捨墮（犯戒后需舍財懺悔）、九十一墮（單墮罪）、四懺悔法（對所犯之罪進行懺悔）、眾多學法（比丘應學習的戒律）、七滅諍（解決僧團爭端的七種方法）等戒律，也沒有偷蘭遮（中等罪）、五逆（殺父、殺母、殺阿羅漢、出佛身血、破和合僧）等罪，以及一闡提（斷絕善根的人）。如果有比丘犯了這些罪而墮入地獄，那麼外道的人都應該昇天。為什麼呢？因為外道沒有戒律可犯，所以如來爲了使人畏懼，才說了這些戒律。』如果有人說佛說：『我的比丘如果想行淫，應該脫下僧服穿上俗人的衣服，然後再行淫。還應該這樣想，淫慾的因緣，不是我的過錯；如來在世時，也有比丘，習行淫慾而得到正解脫，或者命終后升到天上，古今都有，不是隻有我這樣做；或者犯了四重罪、或者犯了五戒、或者行一切不凈的律儀，仍然
【English Translation】 English version 'Will one become a Buddha or not? Does one have Buddha-nature?' The Bhikshu (monk) replied, 'I am certain that there is Buddha-nature within my body now, but whether I will become a Buddha or not, I cannot be sure.' The king said, 'Great Virtue! If one is not an Icchantika (a person who has severed their roots of goodness), then one will undoubtedly become a Buddha.' The Bhikshu said, 'Yes, it is indeed as you say.' Although this person says that they certainly have Buddha-nature, they do not commit a Parajika (a major offense). There is also a Bhikshu who, upon entering monastic life, thinks, 'I will certainly attain Anuttara-samyak-sambodhi (supreme perfect enlightenment).' Such a person, even if they have not yet attained the supreme path, has already gained immeasurable and boundless merit. If someone were to say that this person has committed a Parajika, then all Bhikshus would have committed it. Why is that? In the past eighty billion kalpas (eons), I have always been far from all impure things, content with little, accomplished in deportment, and well-practiced in the Tathagata's (Buddha's) supreme Dharma treasury. I also know for certain that there is Buddha-nature within my body. Therefore, I am now able to attain Anuttara-samyak-sambodhi, be called a Buddha, and possess great compassion. Such sutras and vinaya (monastic rules) are what the Buddha has spoken. If there are those who cannot follow these teachings, they are the retinue of Mara (demon); if they can follow them, they are great Bodhisattvas. Furthermore, some say, 'There are no four Parajikas (defeats), thirteen Sanghavaseshas (formal meetings), two Aniyatas (undetermined offenses), thirty Nissaggiyas (offenses requiring forfeiture), ninety-one Pacittiyas (minor offenses), four Patidesaniyas (offenses requiring confession), numerous Sekhiyas (training rules), seven Adhikaranasamathas (methods for settling disputes), etc. There are no Thullaccayas (serious offenses), five Anantariyas (heinous crimes), or Icchantikas (those who have severed their roots of goodness). If there are Bhikshus who commit such offenses and fall into hell, then the non-Buddhists should all ascend to heaven. Why is that? Because non-Buddhists have no precepts to violate. Therefore, the Tathagata, in order to instill fear in people, spoke of these precepts.' If someone says that the Buddha said, 'If my Bhikshus wish to engage in sexual intercourse, they should take off their monastic robes and put on lay clothes, and then engage in sexual intercourse. They should also think that the cause of sexual desire is not my fault; when the Tathagata was alive, there were also Bhikshus who practiced sexual intercourse and attained true liberation, or were reborn in heaven after death. This has happened in the past and present, and it is not only I who do this; or they may commit the four major offenses, or violate the five precepts, or practice all kinds of impure conduct, yet
故而得真正解脫。如來雖說犯突吉羅，如忉利天、日月歲數、八百萬歲，墮在地獄，亦是如來示現怖人。言波羅夷至突吉羅輕重無差，是諸律師，妄作此言，言是佛制，畢定當知非佛所說。』如是言說是魔經律。
「若復說言：『于諸戒中若犯小戒，乃至微細，當受苦報，無有齊限。如是知已，防護自身，如龜藏六。』若有律師復作是言：『凡所犯戒都無罪報，如是之人不應親近。如佛所說：
「『若過一法， 是名妄語， 不見後世， 無惡不造。』
「是故不應親近是人。我佛法中清凈如是，況復有犯偷蘭遮罪、或犯僧殘及波羅夷，而非罪耶？是故應當深自防護如是等法；若不守護，更以何法名為禁戒？我于經中亦說，有犯四波羅夷乃至微細突吉羅等，應當苦治。眾生若不護持禁戒，云何當得見於佛性？『一切眾生雖有佛性，要因持戒然後乃見，因見佛性得成阿耨多羅三藐三菩提。九部經中無方等經，是故不說有佛性也。經雖不說，當知實有。』若作是說，當知是人真我弟子。」
迦葉菩薩白佛言：「世尊！如上所說，一切眾生有佛性者，九部經中所未曾聞，如其說有，云何不犯波羅夷耶？」
佛言：「善男子！如汝所說，實不毀犯波羅夷也。善男子！譬如有人，說言大海，
【現代漢語翻譯】 現代漢語譯本：因此才能得到真正的解脫。如來說即使犯了突吉羅（輕罪），如同忉利天（欲界六天之一）的日月歲數，有八百萬歲那麼長，墮入地獄，這也是如來爲了使人畏懼而示現的。說波羅夷（斷頭罪）到突吉羅（輕罪）的輕重沒有差別，這些律師，是胡亂說這些話，說這是佛制定的，一定要知道這不是佛說的。』這樣說是魔的經律。 如果又有人說：『在各種戒律中，如果犯了小戒，乃至極其微小的戒律，都會受到無止境的苦報。知道這些后，要保護自己，像烏龜藏起六根一樣。』如果有律師又這樣說：『凡是犯戒都沒有罪報，這樣的人不應該親近。』就像佛所說：『如果違背一條法，就叫做妄語，看不到來世，沒有惡事不做的。』 所以不應該親近這樣的人。我的佛法清凈如此，更何況是犯了偷蘭遮罪（中等罪）、或者犯了僧殘罪（重罪）以及波羅夷罪（斷頭罪），難道不是罪嗎？所以應當深深地保護自己不犯這些罪；如果不守護，又用什麼法叫做禁戒呢？我在經中也說過，有犯四波羅夷（四種斷頭罪）乃至微細突吉羅（輕罪）等，應當嚴厲懲治。眾生如果不護持禁戒，怎麼能見到佛性呢？『一切眾生雖然有佛性，但要依靠持戒然後才能見到，因為見到佛性才能成就阿耨多羅三藐三菩提（無上正等正覺）。九部經中沒有方等經，所以沒有說有佛性。經中雖然沒有說，應當知道實際上是有的。』如果這樣說，應當知道這個人是我的真弟子。」 迦葉菩薩問佛說：『世尊！像上面所說的，一切眾生都有佛性，這在九部經中從來沒有聽說過，如果說有，怎麼不會犯波羅夷罪呢？』 佛說：『善男子！像你所說的，實際上不會毀犯波羅夷罪。善男子！譬如有人，說大海，
【English Translation】 English version: Therefore, one can attain true liberation. Even if the Tathagata (Buddha) commits a Dukkrta (minor offense), like the age of the sun and moon in the Trayastrimsa Heaven (one of the six heavens of the desire realm), which is eight million years, and falls into hell, this is also a manifestation of the Tathagata to inspire fear in people. To say that there is no difference in the severity of Parajika (defeat offense) and Dukkrta (minor offense), these lawyers are making false statements, saying that this is what the Buddha established, it must be known that this is not what the Buddha said. Such statements are the scriptures and rules of Mara (demon).' If someone says: 'In all precepts, if one commits a minor precept, even the most subtle one, one will suffer endless retribution. Knowing this, one should protect oneself, like a turtle hiding its six senses.' If a lawyer says: 'All offenses have no retribution,' such a person should not be approached. As the Buddha said: 'If one transgresses one precept, it is called false speech, one cannot see the next life, and there is no evil one will not commit.' Therefore, one should not approach such a person. My Dharma is so pure, how much more so if one commits a Sthulatyaya (medium offense), or a Sanghavasesa (formal suspension offense), or a Parajika (defeat offense), are they not offenses? Therefore, one should deeply protect oneself from such offenses; if one does not guard against them, what is called precepts? I have also said in the scriptures that those who commit the four Parajikas (four defeat offenses) and even minor Dukkrta (minor offenses) should be severely punished. If sentient beings do not uphold the precepts, how can they see the Buddha-nature? 'Although all sentient beings have Buddha-nature, they must rely on upholding the precepts to see it, and because of seeing the Buddha-nature, one can attain Anuttara-samyak-sambodhi (unexcelled complete enlightenment). The Vaipulya Sutras are not in the nine divisions of scriptures, therefore, it is not said that there is Buddha-nature. Although the scriptures do not say it, one should know that it truly exists.' If one says this, one should know that this person is my true disciple.' Bodhisattva Kasyapa said to the Buddha: 'World Honored One! As mentioned above, that all sentient beings have Buddha-nature, this has never been heard in the nine divisions of scriptures. If it is said to exist, how can one not commit a Parajika offense?' The Buddha said: 'Good man! As you said, one does not actually violate the Parajika offense. Good man! For example, if someone says the ocean,
唯有七寶無八種者，是人無罪。若有說言九部經中無佛性者，亦復無罪。何以故？我于大乘大智海中說有佛性，二乘之人所不知見，是故說無，不得罪也。如是境界，諸佛所知，非是聲聞緣覺所及。善男子！若人不聞如來甚深秘密藏者，云何當知有佛性耶？何等名為秘密之藏？所謂方等大乘經典。善男子！有諸外道，或說我常，或說我斷。如來不爾，亦說有我，亦說無我，是名中道。若有說言：『佛說中道，一切眾生悉有佛性，煩惱覆故，不知不見，是故應當勤修方便，斷壞煩惱。』若有能作如是說者，當知是人不犯四重。若不能作如是說者，是則名為犯波羅夷。若有說言：『我已成就阿耨多羅三藐三菩提。何以故？以有佛性故。有佛性者必定當成阿耨多羅三藐三菩提，以是因緣，我今已得成就菩提。』當知是人則名為犯波羅夷罪。何以故？雖有佛性，以未修習諸善方便，是故未見，以未見故不能得成阿耨多羅三藐三菩提。善男子！以是義故，佛法甚深不可思議。」
迦葉菩薩白佛言：「世尊！有王問言，云何比丘墮過人法？」
佛告迦葉：「若有比丘，為利養故、為飲食故，作諸諛諂、奸偽欺詐：『云何當令諸世間人，定實知我是乞士也？以是因緣，令我大得利養名譽。』如是比丘，多愚癡故，長夜常
【現代漢語翻譯】 現代漢語譯本：只有具備七寶而沒有八種過失的人，才是沒有罪過的。如果有人說九部經典中沒有佛性，也沒有罪過。為什麼呢？因為我在大乘大智慧的海洋中說有佛性，這是二乘（聲聞和緣覺）之人所不瞭解和不看見的，所以他們說沒有，這不算有罪。這樣的境界，是諸佛所知曉的，不是聲聞和緣覺所能達到的。善男子！如果有人沒有聽聞如來甚深秘密的寶藏，又怎麼會知道有佛性呢？什麼叫做秘密的寶藏呢？就是所謂的方等大乘經典。善男子！有一些外道，有的說『我』是常住的，有的說『我』是斷滅的。如來不是這樣，既說有『我』，也說無『我』，這叫做中道。如果有人說：『佛說中道，一切眾生都有佛性，因為被煩惱覆蓋，所以不知道也看不見，因此應當勤奮修習方便法門，斷除煩惱。』如果有人能這樣說，應當知道這個人不犯四重罪。如果不能這樣說，就叫做犯了波羅夷罪。如果有人說：『我已經成就了阿耨多羅三藐三菩提（無上正等正覺）。為什麼呢？因為有佛性的緣故。有佛性的人必定會成就阿耨多羅三藐三菩提，因為這個因緣，我現在已經得到了菩提。』應當知道這個人就叫做犯了波羅夷罪。為什麼呢？雖然有佛性，但因為沒有修習各種善巧方便，所以沒有見到，因為沒有見到，所以不能成就阿耨多羅三藐三菩提。善男子！因為這個道理，佛法是極其深奧不可思議的。」 迦葉菩薩問佛說：『世尊！如果有國王問，比丘如何會墮入過人法（超出常人的行為）？』 佛告訴迦葉：『如果有比丘，爲了利益供養、爲了飲食，做出各種諂媚、奸詐、欺騙的行為：『如何才能讓世間的人，確實知道我是乞士呢？因為這個因緣，讓我能得到大量的利益和名譽。』這樣的比丘，因為愚癡，長久以來常常
【English Translation】 English version: Only those who possess the seven treasures and are without the eight faults are without sin. If someone says that there is no Buddha-nature in the nine divisions of scriptures, they are also without sin. Why is that? Because I speak of Buddha-nature in the great ocean of Mahayana wisdom, which is not known or seen by those of the Two Vehicles (Shravakas and Pratyekabuddhas). Therefore, they say there is none, and this is not a sin. Such a realm is known by all Buddhas, and is not within the reach of Shravakas and Pratyekabuddhas. Good man! If a person has not heard of the Tathagata's profound secret treasury, how would they know there is Buddha-nature? What is called the secret treasury? It is the so-called Vaipulya Mahayana scriptures. Good man! There are some non-Buddhist paths, some say 'I' is permanent, and some say 'I' is annihilated. The Tathagata is not like that, saying both that there is 'I' and that there is no 'I', this is called the Middle Way. If someone says: 'The Buddha speaks of the Middle Way, all sentient beings have Buddha-nature, but because it is covered by afflictions, they do not know or see it, therefore one should diligently practice skillful means to destroy afflictions.' If someone can say this, know that this person does not commit the four grave offenses. If they cannot say this, then it is called committing a Parajika offense. If someone says: 'I have already attained Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). Why is that? Because there is Buddha-nature. Those with Buddha-nature will surely attain Anuttara-samyak-sambodhi, and because of this cause, I have now attained Bodhi.' Know that this person is called committing a Parajika offense. Why is that? Although there is Buddha-nature, because one has not practiced various skillful means, one has not seen it, and because one has not seen it, one cannot attain Anuttara-samyak-sambodhi. Good man! Because of this meaning, the Buddha-dharma is extremely profound and inconceivable. Bodhisattva Kasyapa said to the Buddha: 'World Honored One! If a king asks, how does a Bhikshu fall into the state of exceeding human norms?' The Buddha told Kasyapa: 'If there is a Bhikshu who, for the sake of gain and offerings, for the sake of food and drink, engages in various forms of flattery, deceit, and fraud: 'How can I make the people of the world truly know that I am a beggar? Because of this cause, I can obtain great gain and fame.' Such a Bhikshu, because of ignorance, for a long time often
念：『我實未得四沙門果，云何當令諸世間人謂我已得？復當云何令諸優婆塞優婆夷等，咸共指我作如是言：「是人福德，真是聖人。」』如是思惟，正為求利，非為求法。行來出入、進止安詳，執持衣缽，不失威儀，獨坐空處如阿羅漢，令世間人咸作是言：『如是比丘善好第一，精勤苦行修寂滅法。以是因緣，我當大得門徒弟子。諸人亦當大致供養、衣服飲食、臥具醫藥，令多女人敬念愛重。』若有比丘及比丘尼作如是事，墮過人法。復有比丘為欲建立無上正法，住空寂處，非阿羅漢，而欲令人謂是羅漢、是好比丘，是善比丘、寂靜比丘，令無量人生於信心。『以此因緣，我得無量諸比丘等以為眷屬，因是得教破戒比丘及優婆塞悉令持戒，以是因緣建立正法，光揚如來無上大事，開顯方等大乘法化，度脫一切無量眾生。善解如來所說經律輕重之義。』復言：『我今亦有佛性，有經名曰如來秘藏，於是經中，我當必定得成佛道，能盡無量億煩惱結；廣為無量諸優婆塞，說言汝等盡有佛性，我之與汝俱當安住如來道地，成阿耨多羅三藐三菩提，盡無量億諸煩惱結。』作是說者，是人不名墮過人法，名為菩薩。
「若言：『有犯突吉羅者，忉利天上日月歲數八百萬歲，墮地獄中受諸罪報，何況故犯偷蘭遮罪？此大乘
【現代漢語翻譯】 現代漢語譯本：他想：『我實際上沒有證得四沙門果（指須陀洹果、斯陀含果、阿那含果、阿羅漢果），怎麼能讓世間人認為我已經證得？又怎麼能讓優婆塞（在家男居士）、優婆夷（在家女居士）等，都指著我說：「這個人有福德，真是聖人。」』這樣思量，純粹是爲了求取利益，而不是爲了求法。他行走坐臥、舉手投足都顯得安詳，拿著衣缽，不失威儀，獨自坐在空曠的地方，像阿羅漢一樣，讓世間人都說：『這位比丘真是第一等的好，精勤苦行，修習寂滅之法。』因為這個緣故，我將能得到很多門徒弟子。人們也會大量供養我衣服飲食、臥具醫藥，讓很多女人敬佩愛慕我。』如果有比丘或比丘尼這樣做，就屬於犯了過人法（指未證得聖果而妄稱已證得）。還有比丘爲了建立無上正法，住在空寂之處，雖然不是阿羅漢，卻想讓人認為他是羅漢、是好比丘、是善比丘、是寂靜比丘，讓無數人生起信心。『因為這個緣故，我能得到無數比丘等作為眷屬，因此能教導破戒的比丘和優婆塞都持守戒律，因為這個緣故，建立正法，弘揚如來無上的大事，開顯方等大乘法化，度脫一切無量眾生。善於理解如來所說的經律輕重之義。』又說：『我現在也有佛性，有一部經名叫如來秘藏，在這部經中，我必定能成就佛道，能斷盡無量億的煩惱結；廣泛地對無數優婆塞說，你們都有佛性，我和你們都將安住于如來道地，成就阿耨多羅三藐三菩提（無上正等正覺），斷盡無量億的煩惱結。』這樣說的人，不屬於犯過人法，稱為菩薩。 『如果說：『有犯突吉羅（輕罪）的，在忉利天（欲界第二天）上日月歲數八百萬歲，墮入地獄中遭受各種罪報，何況是故意犯偷蘭遮罪（中等罪）？』這屬於大乘
【English Translation】 English version: He thinks: 'I have not actually attained the four Śrāmaṇa fruits (referring to Srotaāpanna, Sakṛdāgāmin, Anāgāmin, and Arhat), how can I make the people of the world think that I have attained them? And how can I make Upāsakas (male lay devotees) and Upāsikās (female lay devotees) point at me and say, 「This person has merit, he is truly a sage.」』 Thinking like this, it is purely for seeking gain, not for seeking the Dharma. His walking, standing, sitting, and lying down, his every movement is composed, holding his robe and bowl, not losing his dignity, sitting alone in an empty place like an Arhat, making the people of the world say: 『This Bhikṣu is truly the best, diligently practicing asceticism, cultivating the Dharma of quiescence.』 Because of this, I will be able to gain many disciples. People will also generously offer me clothing, food, bedding, and medicine, and many women will admire and love me.』 If a Bhikṣu or Bhikṣuṇī does this, they are considered to have committed the offense of claiming to have attained what they have not. There is also a Bhikṣu who, in order to establish the unsurpassed Right Dharma, dwells in a quiet place, although not an Arhat, yet wants people to think he is an Arhat, a good Bhikṣu, a virtuous Bhikṣu, a quiet Bhikṣu, causing countless people to generate faith. 『Because of this, I will gain countless Bhikṣus as my retinue, and thus be able to teach the Bhikṣus and Upāsakas who have broken the precepts to uphold them. Because of this, I will establish the Right Dharma, propagate the unsurpassed great matter of the Tathāgata, reveal the Vaipulya Mahāyāna Dharma, and liberate all countless sentient beings. I will be skilled in understanding the meaning of the Tathāgata』s teachings in the Sutras and Vinaya, the weight of the precepts.』 He also says: 『I also have Buddha-nature now, and there is a Sutra called the Tathāgata』s Secret Treasury. In this Sutra, I will certainly attain Buddhahood, and be able to exhaust countless billions of afflictions; I will widely tell countless Upāsakas that you all have Buddha-nature, and I and you will all dwell in the Tathāgata』s path, attain Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment), and exhaust countless billions of afflictions.』 One who speaks like this is not considered to have committed the offense of claiming to have attained what they have not, but is called a Bodhisattva. 『If it is said: 『One who commits a Duṣkṛta (minor offense) will, in the Trayastriṃśa Heaven (the second heaven of the desire realm), for eight million years of the sun and moon, fall into hell and suffer various retributions, how much more so for one who intentionally commits a Sthūlātyaya (medium offense)?』 This belongs to the Mahāyāna.
中若有比丘犯偷蘭遮，不應親近。』何等名為大乘經中偷蘭遮罪？若有長者造立佛寺，以諸花鬘用供養佛，有比丘見花貫中縷，不問輒取，犯偷蘭遮，若知不知亦如是犯。若以貪心破壞佛塔，犯偷蘭遮，如是之人不應親近。若王大臣見塔朽故，為欲修補供養舍利，於是塔中或得珍寶，即寄比丘，比丘得已自在而用，如是比丘名為不凈，多起斗諍，善優婆塞不應親近，供養恭敬。如是比丘名為無根、名為二根、名不定根，不定根者欲貪女時身即為女，欲貪男時身即為男，如是比丘名為惡根，不名為男，不名為女，不名出家，不名在家。如是比丘不應親近供養恭敬。于佛法中，沙門法者，應生悲心，覆育眾生，乃至蟻子應施無畏，是沙門法。遠離飲酒乃至嗅香，是沙門法。不得妄語乃至夢中不念妄語，是沙門法。不生欲心乃至夢中亦復如是，是沙門法。」
迦葉菩薩白佛言：「世尊！若有比丘夢行淫慾，是犯戒不？」
佛言：「不也。應于淫慾生臭穢想，乃至不生一念凈想，遠離女人煩惱愛想。若夢行淫，寤應生悔。比丘乞食受供養時，應如饑世食子肉想，若生淫慾應疾舍離。如是法門，當知是佛所說經律。若有隨順魔所說者，是魔眷屬；若能隨順佛所說者，是名菩薩。
「若有說言：『佛聽比丘常翹
【現代漢語翻譯】 現代漢語譯本：如果僧侶犯了偷蘭遮罪（一種較輕的戒律罪），不應該親近他。什麼是在大乘經典中被稱為偷蘭遮罪？如果一位長者建造了佛寺，用各種花環供奉佛陀，有僧侶看見花環中的線，未經允許就拿走，就犯了偷蘭遮罪，無論知情與否都一樣。如果以貪心破壞佛塔，就犯了偷蘭遮罪，這樣的人不應該親近。如果國王或大臣看見佛塔朽壞，爲了修繕和供奉舍利，在塔中得到珍寶，就寄存在僧侶那裡，僧侶得到后隨意使用，這樣的僧侶是不清凈的，容易引起爭鬥，善良的在家居士不應該親近、供養和恭敬。這樣的僧侶被稱為無根、二根、不定根。所謂不定根，就是當他貪戀女人時身體就變成女人，貪戀男人時身體就變成男人。這樣的僧侶被稱為惡根，既不是男人，也不是女人，既不是出家人，也不是在家人。這樣的僧侶不應該親近、供養和恭敬。在佛法中，沙門（出家修行者）的修行方法，應該生起悲憫之心，庇護眾生，甚至對螞蟻也應該施予無畏，這是沙門的修行方法。遠離飲酒甚至聞香，這是沙門的修行方法。不應該說妄語，甚至在夢中也不應該有妄語的念頭，這是沙門的修行方法。不應該生起淫慾之心，甚至在夢中也應該如此，這是沙門的修行方法。 迦葉菩薩問佛陀：『世尊，如果僧侶在夢中行淫慾，這算是犯戒嗎？』 佛陀說：『不算犯戒。應該對淫慾生起污穢的想法，甚至不應該生起一絲清凈的想法，遠離對女人的煩惱和愛慾。如果在夢中行淫，醒來后應該感到後悔。僧侶乞食接受供養時，應該像飢餓的人吃自己孩子的肉一樣，如果生起淫慾，應該迅速捨棄。這樣的法門，應該知道是佛陀所說的經典和戒律。如果有人隨順魔所說的，就是魔的眷屬；如果能夠隨順佛所說的，就稱為菩薩。』 『如果有人說：『佛陀允許僧侶經常翹』
【English Translation】 English version: If a bhikkhu (monk) commits a thullaccaya (a minor offense), he should not be associated with. What is called a thullaccaya offense in the Mahayana sutras? If a householder builds a Buddhist temple and uses various flower garlands to offer to the Buddha, and a bhikkhu sees the thread in the flower garland and takes it without permission, he commits a thullaccaya offense, whether he knows it or not. If one destroys a stupa (Buddhist shrine) with greed, he commits a thullaccaya offense, and such a person should not be associated with. If a king or minister sees that a stupa is dilapidated and, in order to repair and offer to the relics, obtains treasures from the stupa and entrusts them to a bhikkhu, and the bhikkhu uses them freely, such a bhikkhu is impure and prone to disputes. Good upasakas (lay practitioners) should not associate with, offer to, or respect such a bhikkhu. Such a bhikkhu is called rootless, two-rooted, or indeterminate-rooted. The so-called indeterminate-rooted means that when he is greedy for women, his body becomes a woman, and when he is greedy for men, his body becomes a man. Such a bhikkhu is called an evil-rooted one, neither a man nor a woman, neither a renunciate nor a householder. Such a bhikkhu should not be associated with, offered to, or respected. In the Buddha's teachings, the practice of a sramana (ascetic) should be to generate compassion, protect all beings, and even give fearlessness to ants. This is the practice of a sramana. To abstain from drinking alcohol and even smelling fragrances is the practice of a sramana. One should not lie, and should not even have the thought of lying in a dream. This is the practice of a sramana. One should not generate lustful desires, even in a dream. This is the practice of a sramana. Kasyapa Bodhisattva asked the Buddha, 'World Honored One, if a bhikkhu engages in sexual activity in a dream, is that considered a violation of the precepts?' The Buddha said, 'No, it is not. One should generate a sense of disgust towards sexual desire, and should not even generate a single thought of purity. One should stay away from the afflictions and desires for women. If one engages in sexual activity in a dream, one should feel remorse upon waking. When a bhikkhu begs for food and receives offerings, he should think of it as a hungry person eating the flesh of his own child. If lustful desires arise, one should quickly abandon them. Such teachings should be known as the sutras and precepts spoken by the Buddha. If one follows what the demons say, one is a member of the demon's retinue; if one can follow what the Buddha says, one is called a Bodhisattva.' 'If someone says: 'The Buddha allows bhikkhus to often'
一腳、寂默不言、投淵赴火、自墜高巖不避險難、服毒斷食、臥灰土上、自縛手足、殺害眾生、方道咒術，旃陀羅子、無根、二根及不定根、身根不具如是等輩，如來悉聽出家為道。』是名魔說。『佛先聽食五種牛味及以油蜜、憍奢耶衣、革屣等物，除是之外，若有說言聽著摩訶楞伽，一切種子悉聽貯畜，草木之屬皆有壽命，佛說是已，便入涅槃。』若有經律作是說者，當知即是魔之所說。我亦不聽常翹一腳，若為法故聽行住坐臥。又亦不聽服毒斷食、五熱炙身、繫縛手足、殺害眾生、方道咒術、珂貝象牙以為革屣，儲畜種子、草木有命、著摩訶楞伽。若言世尊作如是說，當知是為外道眷屬，非我弟子。『我唯聽食五種牛味及油蜜等，聽著革屣憍奢耶衣，我說四大無有壽命。』若有經律作是說者，是名佛說。若有隨順佛所說者，當知是等真我弟子。若有不隨佛所說者，是魔眷屬。若有隨順佛經律者，當知是人是大菩薩。
「善男子！魔說佛說差別之相，今已為汝廣宣分別。」
迦葉白佛言：「世尊！我今始知魔說、佛說差別之相，因是得入佛法深義。」
佛贊迦葉：「善哉，善哉！善男子！汝能如是曉了分別，是名黠慧。
「善男子！所言苦者不名聖諦。何以故？若言苦是苦聖諦者，一切牛
【現代漢語翻譯】 現代漢語譯本 『單腳站立、寂靜不語、投身深淵跳入火中、自己從高巖墜落不避危險、服毒斷食、臥在灰土之上、自己捆綁手腳、殺害眾生、使用方術咒語，旃陀羅（賤民）之子、無根（無性生殖能力者）、二根（雙性人）以及不定根（性別不確定者）、身體殘缺不全的這些人，如來都允許他們出家修行。』這被稱為魔的說法。『佛陀先前允許食用五種牛乳製品以及油和蜂蜜、憍奢耶（一種絲織品）的衣服、皮革鞋子等物品，除此之外，如果有人說允許穿著摩訶楞伽（一種袈裟），一切種子都允許儲藏，草木之類都有生命，佛陀說完這些就進入涅槃。』如果有經典或戒律這樣說，應當知道這就是魔所說的。我也不允許常單腳站立，如果爲了修行，允許行走、站立、坐臥。也不允許服毒斷食、用五種熱源炙烤身體、捆綁手腳、殺害眾生、使用方術咒語、用貝殼象牙做鞋子，儲藏種子、認為草木有生命、穿著摩訶楞伽。如果有人說世尊這樣說過，應當知道這是外道的眷屬，不是我的弟子。『我只允許食用五種牛乳製品以及油和蜂蜜等，允許穿著皮革鞋子和憍奢耶的衣服，我說四大（地、水、火、風）沒有生命。』如果有經典或戒律這樣說，這就是佛陀所說的。如果有人隨順佛陀所說的，應當知道這些人是真正的我的弟子。如果有人不隨順佛陀所說的，就是魔的眷屬。如果有人隨順佛經戒律，應當知道這個人是大菩薩。 「善男子！魔的說法和佛的說法之間的差別，現在已經為你廣泛地宣說和分別清楚了。」 迦葉對佛說：「世尊！我現在才明白魔的說法和佛的說法之間的差別，因此得以進入佛法的深奧含義。」 佛讚歎迦葉說：「好啊，好啊！善男子！你能夠這樣明白地分辨，這叫做智慧。」 「善男子！所說的苦不能稱為聖諦。為什麼呢？如果說苦是苦聖諦，那麼一切牛
【English Translation】 English version 'Standing on one foot, remaining silent, throwing oneself into a chasm or fire, jumping off a high cliff without avoiding danger, taking poison and fasting, lying on ashes, binding one's own hands and feet, killing living beings, using magical arts and incantations, children of Chandala (outcastes), those without roots (those without reproductive capacity), those with two roots (hermaphrodites), and those with indeterminate roots (those with uncertain gender), those with incomplete physical faculties, all these, the Tathagata allows to leave home and practice the Way.' This is called the words of Mara. 'The Buddha previously allowed the consumption of five kinds of cow's milk products, as well as oil and honey, garments of Koshaya (a type of silk), leather shoes, and other items. Apart from these, if someone says that wearing Mahalingaka (a type of robe) is allowed, that all seeds are allowed to be stored, that plants and trees have life, and that the Buddha entered Nirvana after saying these things,' if there are scriptures or precepts that say this, know that these are the words of Mara. I also do not allow constantly standing on one foot. If it is for the sake of practice, walking, standing, sitting, and lying down are allowed. Nor do I allow taking poison and fasting, scorching the body with five sources of heat, binding hands and feet, killing living beings, using magical arts and incantations, using shells and ivory for shoes, storing seeds, believing that plants and trees have life, or wearing Mahalingaka. If someone says that the World Honored One said these things, know that they are the retinue of heretics, not my disciples. 'I only allow the consumption of five kinds of cow's milk products, as well as oil and honey, and allow wearing leather shoes and garments of Koshaya. I say that the four great elements (earth, water, fire, and wind) have no life.' If there are scriptures or precepts that say this, these are the words of the Buddha. If someone follows what the Buddha has said, know that these people are truly my disciples. If someone does not follow what the Buddha has said, they are the retinue of Mara. If someone follows the Buddha's scriptures and precepts, know that this person is a great Bodhisattva. 「Good man! The differences between the words of Mara and the words of the Buddha have now been widely proclaimed and distinguished for you.」 Kashyapa said to the Buddha, 「World Honored One! I now understand the differences between the words of Mara and the words of the Buddha, and therefore I am able to enter the profound meaning of the Buddha's Dharma.」 The Buddha praised Kashyapa, saying, 「Excellent, excellent! Good man! You are able to understand and distinguish in this way, this is called wisdom.」 「Good man! What is called suffering cannot be called a Noble Truth. Why is that? If it is said that suffering is the Noble Truth of suffering, then all cows
羊、驢馬及地獄眾生，應有聖諦。善男子！若復有人不知如來甚深境界，常住不變微密法身，謂是食身、非是法身，不知如來道德威力，是名為苦。何以故？以不知故，法見非法，非法見法，當知是人必墮惡趣，輪轉生死，增長諸結，多受苦惱。若有能知如來常住、無有變易，或聞常住二字音聲，若一經耳即生天上，后解脫時乃能證知，如來常住無有變易。既證知已而作是言：『我于往昔曾聞是義，今得解脫方乃證知。我于本際以不知故，輪轉生死周遍無窮。始於今日乃得真智。』若如是知，真是修苦，多所利益，若不知者，雖復勤修無所利益，是名知苦，名苦聖諦。若人不能如是修習，是名為苦，非苦聖諦。
「苦集諦者，于真法中不生真智，受不凈物，所謂奴婢。能以非法，言是正法，斷滅正法，不令久住。以是因緣，不知法性，以不知故，輪轉生死多受苦惱，不得生天及正解脫。若有深智不壞正法，以是因緣得生天上及正解脫。若有不知苦集諦處，而言正法無有常住，悉是滅法；以是因緣，于無量劫，流轉生死受諸苦惱。若能知法常住不異，是名知集，名集聖諦。若人不能如是修習，是名為集，非集聖諦。
「苦滅諦者，若有多修習學空法，是為不善。何以故？滅一切法故，壞於如來真法藏故。作
【現代漢語翻譯】 現代漢語譯本：
『羊、驢、馬以及地獄的眾生，都應該有聖諦。』善男子！如果有人不瞭解如來甚深的境界，常住不變的微妙法身，認為那是食物所成的身體，而不是法身，不瞭解如來的道德威力，這叫做苦。為什麼呢？因為不瞭解的緣故，把法看成非法，把非法看成法，應當知道這個人必定墮入惡道，在生死中輪迴，增長各種煩惱，承受許多痛苦。如果有人能夠知道如來是常住的，沒有變易，或者聽到『常住』這兩個字的聲音，如果一入耳就能生到天上，之後解脫時才能證悟，如來是常住的，沒有變易。既然證悟了，就說：『我過去曾經聽聞這個道理，現在得到解脫才證悟。我從最初就因為不瞭解，在生死中輪迴，周遍無窮。從今天才得到真正的智慧。』如果像這樣瞭解，才是真正的修苦，能帶來很多利益；如果不瞭解，即使勤奮修行也沒有利益，這叫做知苦，叫做苦聖諦。如果有人不能這樣修習，這叫做苦，而不是苦聖諦。
『苦集諦』是指，在真正的佛法中不產生真正的智慧，接受不凈之物，比如奴婢。能夠用非法，說是正法，斷滅正法，不讓正法長久住世。因為這個因緣，不瞭解法性，因為不瞭解的緣故，在生死中輪迴，承受許多痛苦，不能生到天上和得到真正的解脫。如果有人有深刻的智慧，不破壞正法，因為這個因緣能夠生到天上和得到真正的解脫。如果有人不瞭解苦集諦的道理，卻說正法沒有常住，都是會滅的；因為這個因緣，在無量劫中，流轉生死，承受各種痛苦。如果能夠知道佛法是常住不變的，這叫做知集，叫做集聖諦。如果有人不能這樣修習，這叫做集，而不是集聖諦。
『苦滅諦』是指，如果有人多修習空法，這是不好的。為什麼呢？因為滅一切法，破壞如來的真法寶藏。 English version:
'Sheep, donkeys, horses, and beings in hell should all have Noble Truths.' Good man! If someone does not understand the profound realm of the Tathagata (如來, Thus Come One), the permanent and unchanging subtle Dharma body, and thinks it is a body made of food, not a Dharma body, and does not understand the moral power of the Tathagata, this is called suffering. Why? Because of not understanding, they see what is Dharma as non-Dharma, and what is non-Dharma as Dharma. It should be known that this person will surely fall into evil realms, revolve in birth and death, increase all afflictions, and endure much suffering. If someone can know that the Tathagata is permanent and unchanging, or hears the sound of the two words 'permanent,' if it enters their ear once, they will be born in heaven, and upon liberation, they will realize that the Tathagata is permanent and unchanging. Having realized this, they will say: 'I have heard this meaning in the past, and now I have attained liberation and realized it. From the beginning, because of not understanding, I have revolved in birth and death, endlessly. Only today have I attained true wisdom.' If one understands in this way, it is true cultivation of suffering, which brings many benefits; if one does not understand, even if one cultivates diligently, there is no benefit. This is called knowing suffering, called the Noble Truth of Suffering. If someone cannot cultivate in this way, this is called suffering, not the Noble Truth of Suffering.
'The Noble Truth of the Cause of Suffering' refers to not generating true wisdom in the true Dharma, accepting impure things, such as slaves. Being able to use non-Dharma and say it is the true Dharma, cutting off the true Dharma, not allowing the true Dharma to abide for long. Because of this cause, they do not understand the nature of Dharma. Because of not understanding, they revolve in birth and death, endure much suffering, and cannot be born in heaven or attain true liberation. If someone has profound wisdom and does not destroy the true Dharma, because of this cause, they can be born in heaven and attain true liberation. If someone does not understand the place of the Noble Truth of the Cause of Suffering, and says that the true Dharma is not permanent, and that all is subject to destruction; because of this cause, for countless eons, they revolve in birth and death, enduring all kinds of suffering. If one can know that the Dharma is permanent and unchanging, this is called knowing the cause, called the Noble Truth of the Cause of Suffering. If someone cannot cultivate in this way, this is called the cause, not the Noble Truth of the Cause of Suffering.
'The Noble Truth of the Cessation of Suffering' refers to if someone cultivates the Dharma of emptiness too much, this is not good. Why? Because it destroys all Dharmas, destroying the true Dharma treasury of the Tathagata.
【English Translation】 'Sheep, donkeys, horses, and beings in hell should all have Noble Truths.' Good man! If someone does not understand the profound realm of the Tathagata (如來, Thus Come One), the permanent and unchanging subtle Dharma body, and thinks it is a body made of food, not a Dharma body, and does not understand the moral power of the Tathagata, this is called suffering. Why? Because of not understanding, they see what is Dharma as non-Dharma, and what is non-Dharma as Dharma. It should be known that this person will surely fall into evil realms, revolve in birth and death, increase all afflictions, and endure much suffering. If someone can know that the Tathagata is permanent and unchanging, or hears the sound of the two words 'permanent,' if it enters their ear once, they will be born in heaven, and upon liberation, they will realize that the Tathagata is permanent and unchanging. Having realized this, they will say: 'I have heard this meaning in the past, and now I have attained liberation and realized it. From the beginning, because of not understanding, I have revolved in birth and death, endlessly. Only today have I attained true wisdom.' If one understands in this way, it is true cultivation of suffering, which brings many benefits; if one does not understand, even if one cultivates diligently, there is no benefit. This is called knowing suffering, called the Noble Truth of Suffering. If someone cannot cultivate in this way, this is called suffering, not the Noble Truth of Suffering. 'The Noble Truth of the Cause of Suffering' refers to not generating true wisdom in the true Dharma, accepting impure things, such as slaves. Being able to use non-Dharma and say it is the true Dharma, cutting off the true Dharma, not allowing the true Dharma to abide for long. Because of this cause, they do not understand the nature of Dharma. Because of not understanding, they revolve in birth and death, endure much suffering, and cannot be born in heaven or attain true liberation. If someone has profound wisdom and does not destroy the true Dharma, because of this cause, they can be born in heaven and attain true liberation. If someone does not understand the place of the Noble Truth of the Cause of Suffering, and says that the true Dharma is not permanent, and that all is subject to destruction; because of this cause, for countless eons, they revolve in birth and death, enduring all kinds of suffering. If one can know that the Dharma is permanent and unchanging, this is called knowing the cause, called the Noble Truth of the Cause of Suffering. If someone cannot cultivate in this way, this is called the cause, not the Noble Truth of the Cause of Suffering. 'The Noble Truth of the Cessation of Suffering' refers to if someone cultivates the Dharma of emptiness too much, this is not good. Why? Because it destroys all Dharmas, destroying the true Dharma treasury of the Tathagata.
是修學，是名修空。修苦滅者，逆於一切諸外道等。若言修空是滅諦者，一切外道亦修空法，應有滅諦。若有說言：『有如來藏，雖不可見，若能滅除一切煩惱，爾乃得入，若發此心一念因緣，于諸法中而得自在。』若有修習如來密藏，無我、空寂，如是之人于無量世，在生死中流轉受苦。若有不作如是修者，雖有煩惱，疾能滅除。何以故？因知如來秘密藏故。是名苦滅聖諦。若能如是修習滅者，是我弟子。若有不能作如是修，是名修空，非滅聖諦。
「道聖諦者，所謂佛、法、僧寶及正解脫。有諸眾生顛倒心言：『無佛、法、僧及正解脫，生死流轉猶如幻化。』修習是見，以此因緣，輪轉三有，久受大苦。若能發心見於如來常住無變，法、僧解脫亦復如是。乘此一念，于無量世，自在果報隨意而得。何以故？我于往昔，以四倒故，非法計法，受于無量惡業果報，我今已滅如是見故，成佛正覺。是名道聖諦。若有人言三寶無常，修習是見，是虛妄修，非道聖諦。若修是法，為常住者，是我弟子。真見修習四聖諦法，是名四聖諦。」
迦葉菩薩復白佛言：「世尊！我今始知，修習甚深四聖諦法。」
佛告迦葉：「善男子！謂四倒者，于非苦中生於苦想，名曰顛倒。非苦者名為如來，生苦想者，謂于如
【現代漢語翻譯】 現代漢語譯本：如果修行，就叫做修空。修習苦滅的人，是與一切外道相反的。如果說修空就是滅諦，那麼一切外道也修空法，應該也有滅諦。如果有人說：『有如來藏（如來所具有的清凈本性），雖然看不見，如果能滅除一切煩惱，才能進入，如果發此心一念因緣，在諸法中就能得到自在。』如果有人修習如來密藏（如來所隱藏的深奧教義），無我、空寂，這樣的人在無量世中，在生死中流轉受苦。如果有人不這樣修，即使有煩惱，也能很快滅除。為什麼呢？因為知道如來秘密藏的緣故。這叫做苦滅聖諦。如果能這樣修習滅，就是我的弟子。如果不能這樣修，就叫做修空，不是滅聖諦。 道聖諦，指的是佛、法、僧三寶以及真正的解脫。有些眾生顛倒心說：『沒有佛、法、僧和真正的解脫，生死流轉就像幻化一樣。』修習這種見解，因此因緣，在三界中輪轉，長久遭受大苦。如果能發心見到如來常住不變，法、僧解脫也是如此。憑藉這一念，在無量世中，自在的果報隨意而得。為什麼呢？我過去因為四種顛倒，把非法當成法，遭受了無量惡業的果報，我現在已經滅除了這種見解，成就了佛的正覺。這叫做道聖諦。如果有人說三寶無常，修習這種見解，是虛妄的修行，不是道聖諦。如果修習這種法，認為常住不變，就是我的弟子。真正見到並修習四聖諦法，這叫做四聖諦。」 迦葉菩薩又對佛說：「世尊！我現在才知道，修習甚深的四聖諦法。」 佛告訴迦葉：「善男子！所謂的四顛倒，就是在非苦中產生苦的想法，叫做顛倒。非苦指的是如來，產生苦的想法，指的是在如來身上產生苦的想法。
【English Translation】 English version: If one practices, it is called practicing emptiness. Those who practice the cessation of suffering are contrary to all other paths. If it is said that practicing emptiness is the truth of cessation, then all other paths also practice emptiness, and should also have the truth of cessation. If someone says, 'There is the Tathagatagarbha (the pure nature inherent in the Tathagata), although it cannot be seen, if one can eliminate all afflictions, then one can enter, and if one generates this thought, one can attain freedom in all dharmas.' If someone practices the secret treasury of the Tathagata (the profound teachings hidden by the Tathagata), selflessness, and emptiness, such a person will transmigrate in samsara and suffer for countless eons. If someone does not practice in this way, even if they have afflictions, they can quickly eliminate them. Why? Because they know the secret treasury of the Tathagata. This is called the noble truth of the cessation of suffering. If one can practice cessation in this way, they are my disciples. If one cannot practice in this way, it is called practicing emptiness, but it is not the noble truth of cessation. The noble truth of the path refers to the Three Jewels of Buddha, Dharma, and Sangha, and true liberation. Some beings with deluded minds say, 'There is no Buddha, Dharma, or Sangha, and no true liberation; the cycle of birth and death is like an illusion.' Practicing this view, due to this cause, they transmigrate in the three realms and suffer greatly for a long time. If one can generate the mind to see that the Tathagata is permanent and unchanging, and that the Dharma and Sangha are also liberated, then by this one thought, one can attain the fruits of freedom at will for countless eons. Why? Because in the past, due to the four inversions, I considered what was not Dharma to be Dharma, and suffered the consequences of countless evil deeds. Now that I have eliminated this view, I have attained the perfect enlightenment of a Buddha. This is called the noble truth of the path. If someone says that the Three Jewels are impermanent and practices this view, it is a false practice and not the noble truth of the path. If one practices this Dharma, considering it to be permanent, they are my disciples. Truly seeing and practicing the four noble truths is called the four noble truths. Bodhisattva Kasyapa then said to the Buddha, 'World Honored One! Now I understand that practicing the profound four noble truths.' The Buddha told Kasyapa, 'Good man! The so-called four inversions are when one generates the thought of suffering in what is not suffering, which is called an inversion. What is not suffering refers to the Tathagata, and generating the thought of suffering refers to generating the thought of suffering in the Tathagata.'
來無常變異。若說如來是無常者，名大罪苦。若言如來舍此苦身，入于涅槃，如薪盡火滅，是名非苦而生苦想，是名顛倒。『我若說言如來常者即是我見，以我見故有無量罪，是故應說如來無常，如是說者我則受樂。』如來無常即為是苦，若是苦者，云何生樂？以于苦中生樂想故，名為顛倒。樂生苦想，名為顛倒。樂者即是如來，苦者如來無常。若說如來是無常者，是名樂中生於苦想。如來常住，是名為樂。
「若我說言：『如來是常，云何復得入于涅槃？若言如來非是苦者，云何捨身而取滅度？』以於樂中生苦想故。名為顛倒，是名初倒。
「無常、常想，常、無常想，是名顛倒。無常者名不修空，不修空故，壽命短促。若有說言不修空寂得長壽者，是名顛倒，是名第二顛倒。
「無我、我想，我、無我想，是名顛倒。世間之人，亦說有我；佛法之中，亦說有我；世間之人雖說有我，無有佛性；是則名為于無我中而生我想，是名顛倒。佛法有我，即是佛性；世間之人說佛法無我，是名我中生無我想。若言佛法必定無我，是故如來敕諸弟子，修習無我，名為顛倒，是名第三顛倒。
「凈不凈想，不凈凈想，是名顛倒。凈者即是如來常住，非雜食身、非煩惱身、非是肉身、非是筋骨繫縛之身。
【現代漢語翻譯】 現代漢語譯本 來是無常變化的。如果說如來（Tathagata，佛的稱號）是無常的，這被稱為大罪大苦。如果說如來捨棄這個痛苦的身體，進入涅槃（Nirvana，佛教的最高境界），就像柴火燒盡火焰熄滅一樣，這就是在非苦中產生苦的念頭，這被稱為顛倒。『如果我說如來是常住的，那就是我見（Atma-drishti，執著于自我的見解），因為有我見就會有無量的罪過，所以應該說如來是無常的，這樣說我就會感到快樂。』如來無常就是苦，如果是苦，怎麼會產生快樂呢？因為在苦中產生快樂的想法，這被稱為顛倒。在快樂中產生苦的想法，這被稱為顛倒。快樂就是如來，苦就是如來無常。如果說如來是無常的，這就是在快樂中產生苦的想法。如來常住，這被稱為快樂。 『如果我說：如來是常住的，怎麼還能進入涅槃呢？如果說如來不是苦的，怎麼會捨棄身體而進入滅度（Parinirvana，佛的最終寂滅）呢？』因為在快樂中產生苦的想法，這被稱為顛倒，這是第一種顛倒。 無常中產生常的想法，常中產生無常的想法，這被稱為顛倒。無常意味著不修習空性（Shunyata，佛教的核心概念，指一切事物沒有固定不變的自性），不修習空性，壽命就會短促。如果有人說不修習空寂就能獲得長壽，這被稱為顛倒，這是第二種顛倒。 無我中產生我的想法，我中產生無我的想法，這被稱為顛倒。世俗之人也說有我；佛法之中，也說有我；世俗之人雖然說有我，卻沒有佛性（Buddha-dhatu，成佛的潛能）；這被稱為在無我中產生我的想法，這被稱為顛倒。佛法中的我，就是佛性；世俗之人說佛法無我，這被稱為在我中產生無我的想法。如果說佛法必定無我，所以如來教導弟子修習無我，這被稱為顛倒，這是第三種顛倒。 清凈中產生不清凈的想法，不清凈中產生清凈的想法，這被稱為顛倒。清凈就是如來常住，不是雜食的身體，不是煩惱的身體，不是肉身，不是筋骨束縛的身體。
【English Translation】 English version Coming is impermanent and changing. If it is said that the Tathagata (Buddha's title) is impermanent, it is called a great sin and suffering. If it is said that the Tathagata abandons this suffering body and enters Nirvana (the highest state in Buddhism), like a fire extinguished when the firewood is burned out, this is called generating the thought of suffering in non-suffering, and it is called inversion. 'If I say that the Tathagata is permanent, that is my view (Atma-drishti, clinging to the view of self), because having my view will lead to immeasurable sins, so it should be said that the Tathagata is impermanent, and saying so will make me happy.' The Tathagata's impermanence is suffering, and if it is suffering, how can happiness arise? Because the thought of happiness arises in suffering, it is called inversion. The thought of suffering arises in happiness, it is called inversion. Happiness is the Tathagata, and suffering is the Tathagata's impermanence. If it is said that the Tathagata is impermanent, this is called generating the thought of suffering in happiness. The Tathagata is permanent, and this is called happiness. 'If I say: The Tathagata is permanent, how can he enter Nirvana again? If it is said that the Tathagata is not suffering, how can he abandon the body and enter Parinirvana (the final extinction of the Buddha)?' Because the thought of suffering arises in happiness, it is called inversion, and this is the first inversion. Generating the thought of permanence in impermanence, and generating the thought of impermanence in permanence, this is called inversion. Impermanence means not cultivating emptiness (Shunyata, the core concept of Buddhism, referring to the fact that all things have no fixed and unchanging self-nature), and not cultivating emptiness will lead to a short lifespan. If someone says that not cultivating emptiness can lead to longevity, this is called inversion, and this is the second inversion. Generating the thought of self in non-self, and generating the thought of non-self in self, this is called inversion. Worldly people also say there is a self; in Buddhism, it is also said there is a self; although worldly people say there is a self, they do not have Buddha-nature (Buddha-dhatu, the potential to become a Buddha); this is called generating the thought of self in non-self, and it is called inversion. The self in Buddhism is Buddha-nature; worldly people say that Buddhism is non-self, and this is called generating the thought of non-self in self. If it is said that Buddhism is definitely non-self, and therefore the Tathagata instructs his disciples to cultivate non-self, this is called inversion, and this is the third inversion. Generating the thought of impurity in purity, and generating the thought of purity in impurity, this is called inversion. Purity is the permanent dwelling of the Tathagata, not a body of mixed food, not a body of afflictions, not a physical body, not a body bound by tendons and bones.
若有說言：『如來無常，是雜食身、乃至筋骨繫縛之身。法、僧、解脫是滅盡者。』是名顛倒。不凈凈想名顛倒者，若有說言：『我此身中無有一法是不凈者，以無不凈，定當得入清凈之處。如來所說修不凈觀，如是之言是虛妄說。』是名顛倒，是則名為第四顛倒。」
迦葉菩薩白佛言：「世尊！我從今日始得正見。世尊！自是之前，我等悉名邪見之人。世尊！二十五有，有我不耶？」
佛言：「善男子！我者即是如來藏義。一切眾生悉有佛性，即是我義。如是我義，從本已來，常為無量煩惱所覆，是故眾生不能得見。善男子！如貧女人舍內，多有真金之藏，家人大小無有知者。時有異人，善知方便，語貧女人：『我今雇汝，汝可為我蕓除草穢。』女即答言：『我不能也，汝若能示我子金藏，然後乃當速為汝作。』是人復言：『我知方便，能示汝子。』女人答言：『我家大小尚自不知，況汝能知？』是人復言：『我今審能。』女人答言：『我亦欲見，並可示我。』是人即于其家掘出真金之藏。女人見已，心生歡喜，生奇特想，宗仰是人。善男子！眾生佛性亦復如是，一切眾生不能得見，如彼寶藏貧人不知。善男子！我今普示，一切眾生所有佛性，為諸煩惱之所覆蔽，如彼貧人有真金藏，不能得見。如來今
{ "translations": [ "現代漢語譯本：如果有人說：『如來是無常的，是雜食之身，乃至是筋骨束縛之身。佛法、僧伽、解脫都是會滅盡的。』這叫做顛倒。把不凈視為清凈的顛倒，是指如果有人說：『我這個身體里沒有一法是不清凈的，因為沒有不清凈的，必定會進入清凈之處。如來說的修不凈觀，這種說法是虛妄的。』這叫做顛倒，這就是第四種顛倒。」， "", "迦葉菩薩對佛說：「世尊！我從今天開始才有了正確的見解。世尊！在此之前，我們都可稱為有邪見的人。世尊！在二十五有（三界中的二十五種存在狀態）中，有『我』嗎？」", "", "佛說：「善男子！『我』就是如來藏（tathāgatagarbha）的含義。一切眾生都有佛性（buddhatā），這就是『我』的含義。這個『我』的含義，從本來就一直被無量的煩惱所覆蓋，所以眾生不能看見。善男子！就像貧窮的女人家裡，有很多真金的寶藏，家裡大小都沒有人知道。這時有一個異人，善於使用方便法門，對貧窮的女人說：『我僱傭你，你可以為我除去雜草。』女人回答說：『我不能，如果你能給我指出金藏，然後我就會很快為你做。』那人又說：『我知道方法，能給你指出。』女人回答說：『我家大小尚且不知道，何況你能知道？』那人又說：『我現在確實能。』女人回答說：『我也想看看，並且可以指給我看。』那人就在她家裡挖出了真金的寶藏。女人看見后，心裡生出歡喜，生出驚奇的想法，敬仰這個人。善男子！眾生的佛性也是這樣，一切眾生都不能看見，就像那個寶藏貧窮的人不知道。善男子！我現在普遍地指示，一切眾生都有佛性，被各種煩惱所覆蓋，就像那個貧窮的人有真金的寶藏，卻不能看見。如來現在" ], "english_translations": [ "English version: If someone says: 『The Tathagata (如來) is impermanent, is a body that eats mixed food, and even a body bound by sinews and bones. The Dharma (法), Sangha (僧), and liberation (解脫) are things that will be extinguished.』 This is called a perversion. The perversion of regarding the impure as pure refers to if someone says: 『In this body of mine, there is not a single thing that is impure. Because there is nothing impure, I will certainly enter a pure place. The Tathagata』s teaching of practicing the contemplation of impurity, such a statement is false.』 This is called a perversion, and this is called the fourth perversion.」", "", "Bodhisattva Kasyapa (迦葉菩薩) said to the Buddha: 「World Honored One! From today onwards, I have gained the correct view. World Honored One! Before this, we were all people with wrong views. World Honored One! In the twenty-five existences (二十五有), is there a 『self』 (我)?」", "", "The Buddha said: 「Good man! 『Self』 is the meaning of the Tathagatagarbha (如來藏). All sentient beings have Buddha-nature (佛性), which is the meaning of 『self』. This meaning of 『self』, from the beginning, has always been covered by immeasurable afflictions, therefore sentient beings cannot see it. Good man! It is like a poor woman』s house, where there are many treasures of real gold, and no one in the family knows about it. At this time, there is a stranger who is skilled in using expedient means, and says to the poor woman: 『I will hire you, you can remove the weeds for me.』 The woman replies: 『I cannot, if you can show me the gold treasure, then I will quickly do it for you.』 That person says again: 『I know the method, I can show it to you.』 The woman replies: 『My family does not even know, how could you know?』 That person says again: 『I can certainly do it now.』 The woman replies: 『I also want to see, and you can show it to me.』 That person then dug out the treasure of real gold in her house. After the woman saw it, she felt joy in her heart, had a surprising thought, and revered this person. Good man! The Buddha-nature of sentient beings is also like this, all sentient beings cannot see it, just like that poor person who does not know about the treasure. Good man! I am now universally showing that all sentient beings have Buddha-nature, which is covered by various afflictions, just like that poor person who has a treasure of real gold, but cannot see it. The Tathagata now" ] }
日普示眾生諸覺寶藏，所謂佛性，而諸眾生見是事已，心生歡喜，歸仰如來。善方便者即是如來，貧女人者即是一切無量眾生，真金藏者即佛性也。
「複次善男子！譬如女人生育一子，嬰孩得病，是女愁惱，求覓醫師。醫師既來，合三種藥，酥、乳、石蜜，與之令服。因告女人：『兒服藥已，且莫與乳，須藥消已，爾乃與之。』是時女人，即以苦物用涂其乳，母語兒言：『我乳毒涂不可復觸。』小兒渴乏，欲得母乳，聞乳毒氣，便遠捨去。遂至藥消，母人以水凈洗其乳，喚其子言：『來與汝乳。』是時小兒雖復飢渴，先聞毒氣，是故不來。母復語言：『為汝服藥故以毒涂，汝藥已消我已洗竟，汝便可來飲乳無苦。』是兒聞已，漸漸還飲。善男子！如來亦爾，為度一切，教諸眾生修無我法，如是修已，永斷我心，入于涅槃，為除世間諸妄見故，示現出過世間法故。復示世間，計我虛妄，非真實故，修無我法，清凈身故，喻如女人為其子故，以苦味涂乳。如來亦爾，為修空故，說言諸法悉無有我。如彼女人凈洗乳已，而喚其子，欲令還服。我今亦爾，說如來藏，是故比丘不應生怖，如彼小兒，聞母喚已漸還飲乳。比丘亦爾，應自分別，如來秘藏不得不有。」
迦葉菩薩白佛言：「世尊！實無有我。何以故？
【現代漢語翻譯】 現代漢語譯本：
如來普遍向眾生展示覺悟的寶藏，也就是所謂的佛性。眾生見到這件事後，心中生起歡喜，歸依仰慕如來。善於運用方便法門的人就是如來，貧窮的女人代表一切無量的眾生，真金藏代表佛性。 「再者，善男子！譬如女人養育一個孩子，孩子生病了，這個女人感到憂愁煩惱，於是四處尋找醫生。醫生來了之後，調配了三種藥：酥油、牛奶和石蜜，讓孩子服用。醫生告訴女人：『孩子服藥后，暫時不要給他餵奶，等藥效消退後，再給他喂。』這時，女人就用苦的東西塗在自己的乳房上，告訴孩子說：『我的乳房塗了毒藥，不能再碰了。』小孩子又渴又餓，想要吃奶，聞到乳房上的毒氣，就遠遠地躲開了。等到藥效消退後，母親用水把乳房洗乾淨，呼喚孩子說：『來吃奶吧。』這時，小孩子雖然又飢又渴，但因為之前聞到過毒氣，所以不敢過來。母親又說：『爲了讓你吃藥，所以才塗了毒藥，現在藥效已經消退，我已經洗乾淨了，你可以過來吃奶，不會有痛苦了。』小孩子聽了之後，就慢慢地回來吃奶了。善男子！如來也是這樣，爲了度化一切眾生，教導眾生修習無我之法。這樣修習之後，永遠斷除我執，進入涅槃。爲了消除世間各種虛妄的見解，所以示現出超越世間法的境界。又向世人揭示，執著于『我』是虛妄的，不是真實的，所以要修習無我之法，清凈自身。這就像女人爲了自己的孩子，用苦味塗在乳房上一樣。如來也是這樣，爲了修習空性，所以說一切法都沒有『我』。就像那個女人洗凈乳房后，呼喚自己的孩子，想讓他回來吃奶一樣。我現在也是這樣，宣說如來藏，所以比丘不應該感到害怕。就像那個小孩子，聽到母親的呼喚后，慢慢地回來吃奶一樣。比丘也應該自己分辨，如來的秘密寶藏是不得不存在的。」 迦葉菩薩對佛說：『世尊！實際上沒有『我』。為什麼呢？』
【English Translation】 English version:
The Tathagata universally reveals to all beings the treasure of enlightenment, which is called Buddha-nature. When these beings see this, their hearts are filled with joy, and they take refuge in and admire the Tathagata. One who is skilled in expedient means is the Tathagata; the poor woman represents all immeasurable beings; and the true gold mine represents Buddha-nature. Furthermore, good man, it is like a woman who gives birth to a child. When the infant becomes ill, the woman is distressed and seeks a physician. When the physician arrives, he mixes three medicines: ghee, milk, and rock candy, and gives them to the child to take. He then tells the woman, 'After the child takes the medicine, do not give him milk for now. Wait until the medicine has taken effect, then you may give it to him.' At that time, the woman applies a bitter substance to her breast and tells her child, 'My breast is coated with poison and cannot be touched.' The child, being thirsty and hungry, desires his mother's milk. Upon smelling the poisonous odor, he stays far away. After the medicine has taken effect, the mother washes her breast clean with water and calls to her child, 'Come and have milk.' At this time, although the child is still hungry and thirsty, he does not come because he had previously smelled the poison. The mother then says, 'I coated my breast with poison for the sake of your medicine. Now that the medicine has taken effect, I have washed it clean. You can come and drink milk without any suffering.' Upon hearing this, the child gradually returns to drink. Good man, the Tathagata is also like this. In order to liberate all beings, he teaches them to cultivate the Dharma of no-self. By cultivating in this way, they will forever cut off the attachment to self and enter Nirvana. In order to eliminate the various false views of the world, he reveals the state of being beyond worldly dharmas. He also reveals to the world that clinging to 'self' is false and not real. Therefore, one should cultivate the Dharma of no-self to purify oneself. This is like the woman who, for the sake of her child, coated her breast with a bitter substance. The Tathagata is also like this. In order to cultivate emptiness, he says that all dharmas are without self. Just as that woman, after washing her breast clean, calls to her child, wanting him to return and drink milk, so too am I now, speaking of the Tathagatagarbha. Therefore, monks should not be afraid. Just as that child, upon hearing his mother's call, gradually returns to drink milk, so too should monks discern for themselves that the secret treasure of the Tathagata must exist. Kasyapa Bodhisattva said to the Buddha, 'World Honored One, in reality, there is no self. Why is that?'
嬰兒生時無所知曉。若有我者，即生之日，尋應有知；以是義故，定知無我。若定有我，受生已后，應無終歿。若使一切皆有佛性，是常住者應無壞相，若無壞相，云何而有剎利、婆羅門、毗舍、首陀及旃陀羅、畜生差別？今見業緣種種不同，諸趣各異，若定有我，一切眾生應無勝負；以是義故，定知佛性非是常法。若言佛性定是常者，何緣復說有殺盜淫、兩舌惡口、妄言綺語、貪恚邪見？若我性常，何故酒後迷荒醉亂？若我性常，盲應見色，聾應聞聲，啞應能語，拘躄能行。若我性常，不應避於火坑大水、毒藥刀劍、惡人禽獸。若我常者，本所更事不應忘失，若不忘失，何緣復言我曾何處見是人耶？若我常者，則不應有少、壯、老等衰盛力勢，憶念往事。若我常者，止住何處？為在涕唾、青黃赤白諸色中耶？若我常者，應遍身中如胡麻油，間無空處。若斷身時，我亦應斷。」
佛告迦葉：「善男子！譬如王家有大力士，其人眉間有金剛珠，與餘力士較力相撲，而彼力士以頭牴觸其額上，珠尋沒膚中，都不自知是珠所在。其處有瘡，即命良醫欲自療治。時有明醫善知方藥，即知是瘡因珠入體，是珠入皮，即便停住。是時良醫尋問力士：『卿額上珠為何所在？』力士驚答：『大師醫王，我額上珠乃無去耶？是珠今
{ "translations": [ "現代漢語譯本：嬰兒出生時什麼都不知道。如果真有『我』的存在，那麼在出生的那一刻，就應該有所知覺；因此，可以確定沒有『我』的存在。如果『我』是真實存在的，那麼在出生之後，就不應該有死亡。如果說一切眾生都具有佛性（Buddha-nature），而佛性是永恒不變的，那麼它就不應該有壞滅的現象。如果沒有壞滅的現象，又怎麼會有剎帝利（Kshatriya，統治階級）、婆羅門（Brahmana，祭司階級）、吠舍（Vaishya，商人階級）、首陀羅（Shudra，勞動階級）以及旃陀羅（Chandala，賤民）和畜生之間的差別呢？現在看到因果業報各有不同，眾生所處的境地也各不相同。如果『我』是真實存在的，那麼一切眾生就不應該有勝負之分；因此，可以確定佛性不是永恒不變的。如果說佛性是永恒不變的，那麼為什麼又會有殺生、偷盜、邪淫、兩舌、惡口、妄語、綺語、貪婪、嗔恨和邪見這些行為呢？如果『我』的本性是永恒不變的，為什麼喝酒後會迷亂、荒唐、醉倒呢？如果『我』的本性是永恒不變的，那麼盲人應該能看見顏色，聾子應該能聽見聲音，啞巴應該能說話，瘸子應該能行走。如果『我』的本性是永恒不變的，就不應該躲避火坑、洪水、毒藥、刀劍、惡人和禽獸。如果『我』是永恒不變的，那麼過去經歷的事情就不應該忘記。如果不忘記，為什麼又會說『我曾在哪裡見過這個人呢？』如果『我』是永恒不變的，就不應該有少、壯、老等衰老和力量的盛衰變化，以及回憶往事的能力。如果『我』是永恒不變的，那麼它會停留在哪裡呢？是在涕唾、青黃赤白等顏色之中嗎？如果『我』是永恒不變的，那麼它應該像胡麻油一樣遍佈全身，沒有空隙。如果身體斷滅的時候，『我』也應該斷滅。」， "佛陀告訴迦葉（Kasyapa，佛陀的十大弟子之一）說：『善男子！譬如王家有一個大力士，他的眉間有一顆金剛珠。他和其他力士比試摔跤，那個力士用頭撞他的額頭，金剛珠就沒入面板之中，他自己都不知道珠子在哪裡。他額頭受傷，就請來良醫想要治療。當時有一位明醫，精通醫術，知道這個瘡是因為珠子進入體內，珠子進入面板后就停留在那裡。這時，良醫就問大力士：『你額頭上的珠子在哪裡？』大力士驚訝地回答：『大師醫王，我額頭上的珠子難道沒有了嗎？這顆珠子現在』" ], "english_translations": [ "English version: A baby is born without any knowledge. If there were a 'self,' it should have knowledge at the moment of birth; therefore, it is certain that there is no 'self.' If a 'self' truly existed, it should not cease to exist after birth. If it is said that all beings possess Buddha-nature (Buddha-nature), and that Buddha-nature is permanent, then it should not have the characteristic of decay. If there is no decay, how can there be distinctions between Kshatriyas (Kshatriya, the ruling class), Brahmins (Brahmana, the priestly class), Vaishyas (Vaishya, the merchant class), Shudras (Shudra, the laboring class), and Chandala (Chandala, the untouchables), as well as animals? Now we see that the karmic causes and conditions are different, and the realms of existence are different. If a 'self' truly existed, all beings should not have victory or defeat; therefore, it is certain that Buddha-nature is not a permanent entity. If it is said that Buddha-nature is permanent, then why are there acts of killing, stealing, sexual misconduct, divisive speech, harsh speech, false speech, frivolous speech, greed, hatred, and wrong views? If the nature of 'self' is permanent, why does one become confused, absurd, and drunk after drinking alcohol? If the nature of 'self' is permanent, then the blind should see colors, the deaf should hear sounds, the mute should speak, and the lame should walk. If the nature of 'self' is permanent, one should not avoid fire pits, floods, poison, swords, evil people, and beasts. If the 'self' is permanent, one should not forget past experiences. If one does not forget, why would one say, 'Where have I seen this person before?' If the 'self' is permanent, there should not be changes such as youth, adulthood, old age, and the waxing and waning of strength, nor the ability to recall past events. If the 'self' is permanent, where does it reside? Is it in mucus, saliva, or the colors of blue, yellow, red, and white? If the 'self' is permanent, it should pervade the entire body like sesame oil, without any gaps. If the body is destroyed, the 'self' should also be destroyed.", "The Buddha said to Kasyapa (Kasyapa, one of the Buddha's ten great disciples): 'Good man! It is like a king's household having a strong man, who has a diamond pearl between his eyebrows. He wrestles with other strong men, and one of them hits his forehead with his head, and the diamond pearl sinks into his skin, and he does not know where the pearl is. He has a wound on his forehead, and he calls for a good doctor to treat it. At that time, there is a wise doctor who is skilled in medicine, and he knows that the wound is caused by the pearl entering the body, and that the pearl has entered the skin and stayed there. Then, the doctor asks the strong man: 'Where is the pearl on your forehead?' The strong man is surprised and replies: 'Great doctor, has the pearl on my forehead disappeared? This pearl is now'" ] }
者為何所在？將非幻化？』憂愁啼哭。是時良醫慰喻力士：『汝今不應生大愁苦，汝因斗時，寶珠入體，今在皮里，影現於外。汝曹斗時，瞋恚毒盛，珠陷入體，故不自知。』是時力士不信醫言：『若在皮里，膿血不凈，何緣不出？若在筋里，不應可見。汝今云何欺誑於我？』時醫執鏡，以照其面，珠在鏡中，明瞭顯現。力士見已，心懷驚怪，生奇特想。善男子！一切眾生亦復如是，不能親近善知識故，雖有佛性皆不能見，而為貪淫、瞋恚愚癡之所覆蔽故，墮地獄、畜生、餓鬼、阿修羅，旃陀羅、剎利、婆羅門、毗舍、首陀，生如是等種種家中，因心所起種種業緣，雖受人身，聾盲、瘖啞、拘躄癃跛，於二十五有受諸果報，貪淫瞋恚愚癡覆心，不知佛性。如彼力士，寶珠在體，謂呼失去。眾生亦爾，不知親近善知識故，不識如來微密寶藏，修學無我，喻如非聖。雖說有我，亦復不知我之真性。我諸弟子亦復如是，不知親近善知識故，修學無我，亦復不知無我之處，尚自不知無我真性，況復能知有我真性？善男子！如來如是說諸眾生皆有佛性，喻如良醫，示彼力士金剛寶珠。是諸眾生為諸無量億煩惱等之所覆蔽，不識佛性，若盡煩惱，爾時乃得證知了了，如彼力士于明鏡中，見其寶珠。善男子！如來秘藏如是無量不可思
【現代漢語翻譯】 現代漢語譯本：『這東西在哪裡？難道不是幻化出來的嗎？』他憂愁地哭泣。這時，良醫安慰力士說：『你不應該如此悲傷痛苦。你是因為戰鬥時，寶珠進入了體內，現在在面板裡面，影子顯現在外面。你們戰鬥時，嗔恚的毒性很強，珠子陷入體內，所以自己不知道。』這時，力士不相信醫生的話：『如果在面板裡面，膿血污穢，為什麼不出來？如果在筋裡面，不應該能看見。你現在怎麼欺騙我？』這時，醫生拿著鏡子，照他的臉，珠子在鏡子里，清晰地顯現出來。力士看到后，心中驚奇，產生了奇異的想法。善男子！一切眾生也是這樣，不能親近善知識的緣故，雖然有佛性都不能看見，而被貪慾、嗔恚、愚癡所覆蓋，所以墮入地獄、畜生、餓鬼、阿修羅（均為六道輪迴中的惡道），旃陀羅（賤民）、剎利（武士）、婆羅門（祭司）、毗舍（商人）、首陀（奴隸），生在這些種種的家庭中，因為心中產生的種種業緣，即使得到人身，也可能聾啞、失明、瘖啞、殘疾，在二十五有（三界中的二十五種存在狀態）中承受各種果報，貪慾、嗔恚、愚癡覆蓋內心，不知道佛性。就像那個力士，寶珠在體內，卻說失去了。眾生也是這樣，因為不知道親近善知識，不認識如來（佛陀）的秘密寶藏，修學無我，就像不是聖人一樣。即使說有我，也不知道我的真性。我的弟子也是這樣，因為不知道親近善知識，修學無我，也不知道無我的所在，尚且不知道無我的真性，更何況能知道有我的真性？善男子！如來這樣說一切眾生都有佛性，就像良醫，向那個力士展示金剛寶珠。這些眾生被無量億的煩惱等所覆蓋，不認識佛性，如果斷盡煩惱，那時才能證知明白，就像那個力士在明鏡中，看見他的寶珠。善男子！如來的秘密寶藏是這樣無量不可思議的。
【English Translation】 English version: 'Where is this thing? Could it not be an illusion?' He wept with sorrow. At this time, the good physician comforted the strong man, saying, 'You should not be so sad and distressed. Because during the fight, the precious pearl entered your body, and now it is inside your skin, its shadow appearing on the outside. When you were fighting, the poison of anger was strong, and the pearl sank into your body, so you did not know it yourself.' At this time, the strong man did not believe the doctor's words: 'If it were inside the skin, with pus and blood, why would it not come out? If it were in the tendons, it should not be visible. How are you deceiving me now?' At this time, the doctor held a mirror and shone it on his face, and the pearl was clearly visible in the mirror. When the strong man saw it, he was amazed and had a strange thought. Good man! All sentient beings are also like this. Because they cannot be close to good teachers, although they have Buddha-nature, they cannot see it, and are covered by greed, anger, and ignorance. Therefore, they fall into hell, the animal realm, the realm of hungry ghosts, and the Asura realm (all are evil paths in the six realms of reincarnation), the Chandala (outcast), the Kshatriya (warrior), the Brahmin (priest), the Vaishya (merchant), and the Shudra (slave), born into these various families. Because of the various karmic conditions arising from their minds, even if they obtain a human body, they may be deaf, blind, mute, or disabled, and in the twenty-five existences (the twenty-five states of existence in the three realms) they receive various karmic retributions. Greed, anger, and ignorance cover their hearts, and they do not know their Buddha-nature. Like that strong man, the precious pearl was in his body, but he said he had lost it. Sentient beings are also like this. Because they do not know to be close to good teachers, they do not recognize the secret treasure of the Tathagata (Buddha), and their practice of non-self is like that of a non-sage. Even if they speak of self, they do not know the true nature of self. My disciples are also like this. Because they do not know to be close to good teachers, when they practice non-self, they do not know where non-self is. They do not even know the true nature of non-self, how much less can they know the true nature of self? Good man! The Tathagata says that all sentient beings have Buddha-nature, like a good physician showing the Vajra pearl to that strong man. These sentient beings are covered by countless billions of afflictions and do not recognize their Buddha-nature. If they exhaust their afflictions, then they will be able to know clearly, like that strong man seeing his precious pearl in a clear mirror. Good man! The secret treasure of the Tathagata is thus immeasurable and inconceivable.
議。
「複次善男子！譬如雪山有一味藥，名曰樂味。其味極甜，在深叢下，人無能見。有人聞香，即知其地當有是藥。過去往世有轉輪王，於此雪山為此藥故，在在處處造作木筒，以接是藥，是藥熟時，從地流出，集木筒中，其味真正。王既歿已，其後是藥，或醋、或咸、或甜、或苦、或辛、或淡，如是一味，隨其流處有種種異，是藥真味停留在山，猶如滿月。凡人薄福，雖以钁斸加功困苦，而不能得。復有聖王，出現於世，以福因緣，即得是藥真正之味。善男子！如來秘藏，其味亦爾，為諸煩惱叢林所覆，無明眾生不能得見。一味者喻如佛性，以煩惱故出種種味，所謂地獄、畜生、餓鬼、天人，男女、非男非女、剎利、婆羅門、毗舍、首陀。佛性雄猛難可沮壞，是故無有能殺害者，若有殺者則斷佛性，如是佛性終不可斷，性若可斷，無有是處。如我性者，即是如來秘密之藏，如是秘藏，一切無能沮壞燒滅，雖不可壞，然不可見，若得成就阿耨多羅三藐三菩提，爾乃證知，以是因緣，無能殺者。」
迦葉菩薩復白佛言：「世尊！若無殺者，應當無有不善之業。」
佛告迦葉：「實有殺生。何以故？善男子！眾生佛性住五陰中，若壞五陰，名曰殺生，若有殺生，即墮惡趣，以業因緣，而有剎利、婆
【現代漢語翻譯】 現代漢語譯本 『再者，善男子！譬如雪山有一種藥，名叫樂味。它的味道極其甘甜，生長在深密的叢林之下，人們無法看見。有人聞到香味，就知道那個地方應該有這種藥。過去世有一位轉輪王，爲了得到這種藥，在這雪山各處製作木筒，用來接取這種藥。當藥成熟時，會從地裡流出，聚集在木筒中，味道純正。國王去世后，這種藥的味道，有的變成酸的、有的變成鹹的、有的變成甜的、有的變成苦的、有的變成辣的、有的變成淡的，這樣一種味道，隨著流出的地方不同而有各種差異，而藥的真味仍然停留在山中，就像滿月一樣。凡夫俗子福報淺薄，即使辛勤地用鋤頭挖掘，也無法得到。又有聖王出現於世，憑藉福德因緣，就能得到這種藥的真正味道。善男子！如來的秘密寶藏，它的味道也是這樣，被各種煩惱的叢林所覆蓋，無明的眾生無法看見。『一味』比喻佛性，因為煩惱的緣故而出現各種味道，所謂的『地獄』、『畜生』、『餓鬼』、『天人』、『男女』、『非男非女』、『剎利』（武士階級）、『婆羅門』（祭司階級）、『毗舍』（商人階級）、『首陀』（奴隸階級）。佛性剛強勇猛難以摧毀，所以沒有能夠殺害它的人，如果有殺害它的人，那就是斷滅佛性，但這樣的佛性終究是不可斷滅的，如果說佛性可以斷滅，那是沒有道理的。像我的佛性，就是如來秘密的寶藏，這樣的秘密寶藏，一切都不能摧毀燒滅，雖然不可摧毀，但卻不可見，如果能夠成就阿耨多羅三藐三菩提（無上正等正覺），才能證悟知曉，因為這個緣故，所以沒有能夠殺害它的人。』 迦葉菩薩又對佛說：『世尊！如果沒有能夠殺害佛性的人，那麼應該就沒有不善的業行了。』 佛告訴迦葉：『確實有殺生的行為。為什麼呢？善男子！眾生的佛性住在五陰（色、受、想、行、識）之中，如果破壞五陰，就叫做殺生，如果有殺生的行為，就會墮入惡道，因為業力的因緣，而有剎利（武士階級）、婆羅門（祭司階級）、毗舍（商人階級）、首陀（奴隸階級）的差別。』
【English Translation】 English version 'Furthermore, good man! It is like there is a medicine on Snow Mountain called 'Joyful Taste'. Its taste is extremely sweet, and it grows under deep thickets, where people cannot see it. Someone who smells its fragrance knows that there must be this medicine in that place. In the past, there was a Wheel-Turning King who, for the sake of this medicine, made wooden containers in various places on this Snow Mountain to collect it. When the medicine matured, it would flow out from the ground and gather in the wooden containers, its taste being pure and true. After the king passed away, the taste of this medicine became either sour, salty, sweet, bitter, spicy, or bland. Thus, one taste varied in different ways depending on where it flowed, while the true taste of the medicine remained in the mountain, like a full moon. Ordinary people with little merit, even if they laboriously dig with hoes, cannot obtain it. Then, a holy king appears in the world, and through the merit of his good deeds, he obtains the true taste of this medicine. Good man! The secret treasury of the Tathagata is also like this. It is covered by the thickets of various afflictions, and ignorant beings cannot see it. 'One taste' is a metaphor for Buddha-nature. Because of afflictions, various tastes appear, such as those of 'hell', 'animals', 'hungry ghosts', 'devas (gods)', 'men and women', 'neither men nor women', 'Kshatriyas (warrior class)', 'Brahmins (priest class)', 'Vaishyas (merchant class)', and 'Shudras (laborer class)'. Buddha-nature is strong and fierce and difficult to destroy, so there is no one who can kill it. If there is someone who kills it, that is the destruction of Buddha-nature. However, such Buddha-nature is ultimately indestructible. If Buddha-nature could be destroyed, that would be impossible. My Buddha-nature is the secret treasury of the Tathagata. Such a secret treasury cannot be destroyed or burned by anything. Although it cannot be destroyed, it cannot be seen. If one achieves Anuttara-samyak-sambodhi (supreme perfect enlightenment), then one will realize and know it. Because of this reason, there is no one who can kill it.' Bodhisattva Kasyapa then said to the Buddha, 'World Honored One! If there is no one who can kill Buddha-nature, then there should be no unwholesome actions.' The Buddha told Kasyapa, 'There is indeed killing. Why is that? Good man! The Buddha-nature of sentient beings resides within the five skandhas (form, feeling, perception, mental formations, and consciousness). If the five skandhas are destroyed, it is called killing. If there is killing, one will fall into evil realms. Because of the karmic causes, there are distinctions such as Kshatriyas (warrior class), Brahmins (priest class), Vaishyas (merchant class), and Shudras (laborer class).'
羅門等、毗舍、首陀及旃陀羅，若男、若女、非男非女，二十五有差別之相，流轉生死。非聖之人，橫計於我大小諸相，猶如稗子、或如米豆，乃至母指，如是種種妄生憶想，妄想之想，無有真實。出世我相名為佛性，如是計我，是名最善。
「複次善男子！譬如有人善知伏藏，即取利钁斸地直下，磐石沙礫直過無難，唯至金剛不能穿徹。夫金剛者，所有刀斧，不能沮壞。善男子！眾生佛性亦復如是，一切論者、天魔波旬及諸人天，所不能壞。五陰之相，即是起作，起作之相，喻如石沙，可穿可壞。佛性者喻如金剛，不可沮壞。以是義故，壞五陰者名為殺生。善男子！必定當知佛法如是不可思議。
大般涅槃經卷第七
「『臥灰土上、自墜高巖、投淵赴火、五熱炙身、臥棘刺上、淘糠飲汁、服毒斷食、殺害眾生、故弄師子、咒術方道。旃陀羅種、二根、無根、二根合一，悉聽為道。斷五種味，乳酪、酪漿、生酥、熟酥、油、蜜之等。聽著繒彩以軻為跋，一切穀米、草木之類，皆有壽命。佛說是已便入涅槃。』如是說者即是魔說。若言：『如來不聽比丘常翹一腳、寂默不言、臥灰土上、自墜高巖、投淵赴火、五熱炙身、臥棘刺上、淘糠飲汁、服毒斷食、殺害眾生、故弄師子、咒術方道。旃陀羅種、二
【現代漢語翻譯】 現代漢語譯本 婆羅門（Brahmana）、吠舍（Vaishya）、首陀羅（Shudra）和旃陀羅（Chandala），無論是男、女、還是非男非女，這二十五種有差別的相狀，都在生死中流轉。不是聖人的人，會橫加揣測我（ātman）的大小諸相，就像稗子、米豆，乃至拇指，這樣種種虛妄的憶想，虛妄的想像，沒有真實性。出世的我相稱為佛性（Buddha-nature），這樣執著於我，才是最善的。 『再者，善男子！譬如有人善於尋找寶藏，就拿起鋒利的鋤頭直接向下挖掘，遇到磐石沙礫也能直接穿過，沒有困難，唯獨遇到金剛（vajra）無法穿透。金剛，任何刀斧都不能損壞它。善男子！眾生的佛性也是如此，一切論者、天魔波旬（Mara）以及諸人天，都不能破壞它。五陰（skandha）的相，就是生起和造作，生起和造作的相，比喻就像石頭沙子，可以穿透可以破壞。佛性比喻就像金剛，不可損壞。因為這個緣故，破壞五陰就稱為殺生。善男子！一定要知道佛法是如此不可思議。 《大般涅槃經》卷第七 『睡在灰土上、自己從高處跳下、投身深淵跳入火中、用五種熱源炙烤身體、睡在荊棘上、喝淘米水、服毒斷食、殺害眾生、故意戲弄獅子、使用咒術方術。旃陀羅種姓、雙性人、無性人、雙性合一的人，都允許修行。斷絕五種味道，乳酪、酪漿、生酥、熟酥、油、蜜等等。允許穿著絲綢綵衣，以軻為跋，一切穀米、草木之類，都有生命。佛說完這些就進入涅槃。』這樣說的是魔的說法。如果說：『如來不允許比丘經常單腳站立、寂默不語、睡在灰土上、自己從高處跳下、投身深淵跳入火中、用五種熱源炙烤身體、睡在荊棘上、喝淘米水、服毒斷食、殺害眾生、故意戲弄獅子、使用咒術方術。旃陀羅種姓、雙性人、無性人、
【English Translation】 English version Brahmanas, Vaishyas, Shudras, and Chandalas, whether male, female, or neither, these twenty-five different forms are all transmigrating in the cycle of birth and death. Those who are not sages wrongly speculate about the various forms of the 'self' (ātman), whether large or small, like weeds, rice grains, or even a thumb. Such are all kinds of false recollections and imaginations, which have no reality. The 'self' that transcends the world is called Buddha-nature. To hold onto this 'self' is the most virtuous. Furthermore, good man! It is like someone who is skilled in finding hidden treasures. They take a sharp pickaxe and dig straight down. They can easily pass through bedrock and gravel, but they cannot penetrate diamond (vajra). Diamond cannot be destroyed by any axe or blade. Good man! The Buddha-nature of sentient beings is also like this. It cannot be destroyed by any debaters, Mara, or any gods or humans. The forms of the five aggregates (skandha) are the arising and making. The arising and making are like stones and sand, which can be penetrated and destroyed. Buddha-nature is like a diamond, which cannot be destroyed. For this reason, destroying the five aggregates is called killing. Good man! You must know that the Dharma is so inconceivable. The Mahāparinirvāṇa Sūtra, Volume 7 'Sleeping on ashes, throwing oneself from a high cliff, jumping into a deep abyss or fire, scorching the body with five kinds of heat, sleeping on thorns, drinking rice water, taking poison and fasting, killing sentient beings, deliberately teasing lions, using spells and magic. Those of the Chandala caste, hermaphrodites, those without sexual organs, and those with combined sexual organs, are all allowed to practice the Way. Abstain from the five flavors: milk, yogurt, fresh butter, cooked butter, oil, honey, and so on. Allowed to wear silk and colorful clothes, using 'ke' as a 'ba', all grains, grasses, and trees have life. After the Buddha said this, he entered Nirvana.' Such teachings are the words of Mara. If it is said: 'The Tathagata does not allow monks to stand on one leg, remain silent, sleep on ashes, throw themselves from a high cliff, jump into a deep abyss or fire, scorch the body with five kinds of heat, sleep on thorns, drink rice water, take poison and fast, kill sentient beings, deliberately tease lions, use spells and magic. Those of the Chandala caste, hermaphrodites, those without sexual organs,
根、無根、二根合者，不聽為道。聽服五種，乳酪、酪漿、酥、油、蜜等。不聽受著繒綵衣服，以軻為跋。穀米、草木、無命無我，非眾生數。』若有能作如是說者，是我弟子。若不能者，當知即是外道弟子。如是經律是佛所說。若有隨順魔所說者，是魔眷屬；若能隨順佛所說者，是名菩薩。」 大正藏第 12 冊 No. 0374 大般涅槃經
大般涅槃經卷第八
北涼天竺三藏曇無讖譯如來性品第四之五
「善男子！方等經者，猶如甘露，亦如毒藥。」
迦葉菩薩復白佛言：「如來何緣說方等經，譬如甘露，亦如毒藥？」
佛言：「善男子，汝今欲知如來秘藏真實義不？」
迦葉言爾：「我今實欲得知如來秘藏之義。」
爾時世尊而說偈言：
「或有服甘露， 傷命而早夭， 或復服甘露， 壽命得長存， 或有服毒生， 有緣服毒死， 無礙智甘露， 所謂大乘典。 如是大乘典， 亦名雜毒藥， 如酥醍醐等， 及以諸石蜜， 服消則為藥， 不消則為毒。 方等亦如是， 智者為甘露， 愚不知佛性， 服之則成毒。 聲聞及緣覺， 大乘為甘露， 猶如諸味中， 乳最為第一。 如是勤精進， 依
【現代漢語翻譯】 現代漢語譯本：'有根、無根、以及二根合一的人，不應被允許聽聞佛法。可以接受五種食物，即乳酪、酪漿、酥油、食用油和蜂蜜等。不應接受絲綢彩色的衣服，而應以粗布為衣。穀物、草木等無生命無意識的事物，不屬於眾生之列。'如果有人能這樣說，他就是我的弟子。如果不能這樣說，就應當知道他是外道的弟子。這些經律是佛所說的。如果有人隨順魔所說的，就是魔的眷屬；如果能隨順佛所說的，就稱為菩薩。」 「善男子！方等經（指大乘經典）就像甘露，也像毒藥。」 迦葉菩薩又問佛說：『如來為何說方等經，既像甘露，又像毒藥呢？』 佛說：『善男子，你現在想知道如來秘密的真實含義嗎？』 迦葉回答說：『我確實想知道如來秘密的含義。』 這時，世尊說了偈語： 『有人服用甘露，反而傷命早夭； 有人服用甘露，卻能壽命長存； 有人服用毒藥反而生存， 有的人因緣際會服用毒藥而死。 無礙智慧的甘露，指的就是大乘經典。 這樣的大乘經典，也稱為雜毒藥。 就像酥油、醍醐等，以及各種石蜜， 消化了就成為藥，不消化就成為毒。 方等經也是如此，對智者來說是甘露， 愚昧的人不知道佛性，服用它就成了毒藥。 對聲聞和緣覺來說，大乘是甘露， 就像各種味道中，牛奶最為第一。 像這樣勤奮精進，依'
【English Translation】 English version: 'Those with roots, without roots, and those with a combination of two roots, should not be allowed to hear the Dharma. They may accept five kinds of food: milk curd, buttermilk, ghee, oil, and honey, etc. They should not accept silk or colorful clothes, but should wear coarse cloth. Grains, plants, and other inanimate and unconscious things are not counted among sentient beings.' If anyone can say this, he is my disciple. If he cannot say this, then know that he is a disciple of an external path. These sutras and precepts are what the Buddha has spoken. If anyone follows what Mara (demon) says, he is a member of Mara's retinue; if he can follow what the Buddha says, he is called a Bodhisattva.」 「Good man! The Vaipulya Sutras (Fangdeng jing, referring to Mahayana scriptures) are like nectar, and also like poison.」 Bodhisattva Kasyapa again asked the Buddha: 『Why does the Tathagata say that the Vaipulya Sutras are like nectar and also like poison?』 The Buddha said: 『Good man, do you now wish to know the true meaning of the Tathagata's secret treasury?』 Kasyapa replied: 『I truly wish to know the meaning of the Tathagata's secret treasury.』 At that time, the World Honored One spoke in verse: 『Some who take nectar, instead injure their lives and die young; Some who take nectar, instead have their lives prolonged; Some who take poison instead live, Some who take poison die due to circumstances. The nectar of unobstructed wisdom, refers to the Mahayana scriptures. Such Mahayana scriptures, are also called mixed poison. Like ghee, clarified butter, and various rock sugars, If digested, they become medicine; if not digested, they become poison. The Vaipulya Sutras are also like this; for the wise, they are nectar, The foolish do not know the Buddha-nature, and taking them becomes poison. For Sravakas and Pratyekabuddhas, the Mahayana is nectar, Just like among all flavors, milk is the foremost. Like this, diligently strive, rely on』
因於大乘， 得至於涅槃， 成人中象王。 眾生知佛性， 猶如迦葉等， 無上甘露味， 不生亦不死。 迦葉汝今當， 善分別三歸， 如是三歸性， 則是我之性。 若能諦觀察， 我性有佛性， 當知如是人， 得入秘密藏， 知我及我所， 是人已出世。 佛法三寶性， 無上第一尊， 如我所說偈， 其性義如是。」
爾時迦葉復說偈言：
「我今都不知， 歸依三寶處， 云何當歸趣， 無上無所畏？ 不知三寶處， 云何作無我？ 云何歸佛者， 而得於安慰？ 云何歸依法？ 唯愿為我說。 云何得自在？ 云何不自在？ 云何歸依僧， 轉得無上利？ 云何真實說， 未來成佛道。 未來若不成， 云何歸三寶？ 我今無預知， 當行次第依。 云何未懷妊， 而作生子想？ 若必在胎中， 則名為有子， 子若在胎中， 定當生不久， 是名為子義， 眾生業亦然。 如佛之所說， 愚者不能知， 以其不知故， 輪迴生死獄， 假名優婆塞， 不知真實義。 唯愿廣分別， 除斷我疑網， 如來大智慧， 唯垂哀分別， 愿說于如來， 秘密之寶藏。
【現代漢語翻譯】 現代漢語譯本 依仗大乘佛法，最終達到涅槃（佛教的最高境界），成就人中之象王（比喻佛陀）。 眾生了知自身具有佛性，就像迦葉（佛陀的十大弟子之一）等人一樣， 領悟無上甘露之味（比喻佛法的真諦），達到不生不死的境界。 迦葉，你現在應當好好分辨三歸依（皈依佛、法、僧）， 這三歸依的本質，就是我的本性。 如果能夠仔細觀察，我的本性中具有佛性， 應當知道這樣的人，能夠進入秘密的寶藏（比喻佛法的深奧之處）， 瞭解『我』以及『我所』（執著于自我和屬於自我的事物），這樣的人已經超越世俗。 佛法僧三寶的本性，是無上第一的尊貴， 就像我所說的偈語，它的含義就是這樣。
這時，迦葉又說偈語道：
我現在完全不知道，歸依三寶的處所， 應當如何歸向，那無上無所畏懼的境界？ 不知道三寶的所在，如何才能做到無我？ 如何歸依佛，才能得到安慰？ 如何歸依法？希望您能為我解說。 如何才能獲得自在？如何又會不自在？ 如何歸依僧，才能轉而獲得無上的利益？ 如何真實地說，未來能夠成就佛道？ 如果未來不能成就，又如何歸依三寶？ 我現在沒有預知的能力，應當按照次第修行歸依。 如何才能在沒有懷孕的情況下，就產生生孩子的想法？ 如果必定在胎中，才能稱為有孩子， 孩子如果在胎中，必定不久就會出生， 這就是孩子的含義，眾生的業力也是如此。 就像佛所說的那樣，愚笨的人不能理解， 因為他們不理解，所以才在生死輪迴中受苦， 只是掛著優婆塞（在家佛教徒）的名號，卻不瞭解真實的含義。 希望您能廣泛地分別解說，消除我心中的疑惑， 如來具有大智慧，希望您能慈悲地為我分別解說， 希望您能講述如來，秘密的寶藏。
【English Translation】 English version Relying on the Mahayana (Great Vehicle) teachings, one ultimately reaches Nirvana (the highest state in Buddhism), becoming a 'king of elephants' among humans (a metaphor for the Buddha). Sentient beings realize they possess Buddha-nature, just like Kashyapa (one of the Buddha's ten great disciples) and others, Understanding the taste of the supreme nectar (a metaphor for the truth of the Dharma), reaching a state of neither birth nor death. Kashyapa, you should now carefully discern the Three Refuges (taking refuge in the Buddha, Dharma, and Sangha), The essence of these Three Refuges is my own nature. If one can observe closely, my nature possesses Buddha-nature, One should know that such a person can enter the secret treasury (a metaphor for the profound aspects of the Dharma), Understanding 'I' and 'mine' (attachment to self and what belongs to self), such a person has already transcended the mundane world. The nature of the Three Jewels (Buddha, Dharma, and Sangha) is supreme and the most venerable, Just like the verses I have spoken, their meaning is such.
At that time, Kashyapa spoke in verses again:
I now do not know at all, the place of refuge in the Three Jewels, How should I turn towards, that supreme and fearless state? Not knowing where the Three Jewels are, how can I achieve no-self? How can one take refuge in the Buddha, and find comfort? How can one take refuge in the Dharma? I hope you can explain it to me. How can one attain freedom? How can one be unfree? How can one take refuge in the Sangha, and in turn gain supreme benefit? How can one truthfully say, that one will achieve Buddhahood in the future? If one cannot achieve it in the future, how can one take refuge in the Three Jewels? I do not have the ability to foresee, I should practice refuge in order. How can one have the thought of giving birth to a child, when one is not pregnant? If it must be in the womb, then it can be called having a child, If the child is in the womb, it will surely be born soon, This is the meaning of a child, and the karma of sentient beings is also like this. Just as the Buddha has said, the foolish cannot understand, Because they do not understand, they suffer in the cycle of birth and death, They only bear the name of Upasaka (a lay Buddhist), but do not understand the true meaning. I hope you can explain it widely and separately, to remove the doubts in my mind, The Tathagata (Buddha) has great wisdom, I hope you can compassionately explain it to me, I hope you can speak about the Tathagata, the secret treasury.
」 「迦葉汝當知， 我今當爲汝， 善開微密義， 令汝疑得斷。 今當至心聽， 汝于諸菩薩， 則與第七佛， 同其一名號。 歸依于佛者， 真名優婆塞， 終不更歸依， 其餘諸天神。 歸依於法者， 則離於殺害， 歸依聖僧者， 不求于外道， 如是歸三寶， 則得無所畏。」 「迦葉白佛言， 我亦歸三寶， 是名為正路， 諸佛之境界。 三寶平等相， 常有大智性， 我性及佛性， 無二無差別。 是道佛所贊， 正進安止處， 亦名正遍見， 故為佛所稱。 我亦趣善逝， 所贊無上道， 是最為甘露， 諸有所無有。」
爾時佛告迦葉菩薩：「善男子！汝今不應如諸聲聞、凡夫之人，分別三寶；於此大乘無有三歸分別之相。所以者何？于佛性中，即有法、僧，為欲化度聲聞凡夫故，分別說三歸異相。善男子！若欲隨順世間法者，則應分別有三歸依。善男子！菩薩應作如是思惟：『我今此身歸依于佛，若即此身得成佛道，既成佛已，不當恭敬、禮拜、供養于諸世尊。何以故？諸佛平等，等為眾生作歸依故。若欲尊重法身舍利，便應禮敬諸佛塔廟。所以者何？為欲化度諸眾生故。亦令眾生，於我身中起塔廟想，禮拜供
【現代漢語翻譯】 現代漢語譯本 「迦葉（Kāśyapa，佛陀的弟子名）你要知道，我現在要為你，好好地開示這深奧微妙的道理，讓你消除疑惑。 現在你要專心聽，你對於諸位菩薩來說，就如同第七位佛一樣，擁有相同的名號。 歸依佛的人，才是真正的優婆塞（upāsaka，在家男居士），永遠不會再去歸依其他的諸天神。 歸依法的人，就會遠離殺害的行為，歸依僧的人，就不會去追求外道。 像這樣歸依三寶，就能得到無所畏懼的境界。」 迦葉對佛說：「我也歸依三寶，這才是正道，是諸佛的境界。 三寶的平等相，常有大智慧的本性，我的本性和佛的本性，沒有兩種，也沒有差別。 這條道路是佛所讚歎的，是正向精進安住的地方，也稱為正遍知，所以被佛所稱讚。 我也要走向善逝（Sugata，佛的稱號），所讚歎的無上之道，這是最甘甜的甘露，超越了一切有和無。」 這時，佛告訴迦葉菩薩：「善男子！你現在不應該像那些聲聞（Śrāvaka，聽聞佛法而修行的弟子）、凡夫俗人一樣，分別看待三寶；在這大乘佛法中，沒有分別三歸依的現象。 為什麼呢？在佛性中，就包含了法和僧，爲了教化聲聞和凡夫，才分別說三歸依的不同相貌。 善男子！如果想要順應世間的法則，就應該分別有三歸依。 善男子！菩薩應該這樣思考：『我現在這個身體歸依佛，如果這個身體就能成就佛道，既然成佛了，就不應該再去恭敬、禮拜、供養其他的世尊。 為什麼呢？諸佛是平等的，平等地為眾生作為歸依之處。如果想要尊重法身舍利，就應該禮敬諸佛的塔廟。 為什麼呢？爲了教化眾生。也讓眾生，在我身上產生塔廟的意念，進行禮拜供養。'
【English Translation】 English version 『Kāśyapa, you should know that I am now going to explain to you the profound and subtle meaning, so that your doubts may be resolved. Now, listen attentively. For all the Bodhisattvas, you are like the seventh Buddha, sharing the same name and title. Those who take refuge in the Buddha are the true upāsakas (lay male followers), and they will never take refuge in other gods. Those who take refuge in the Dharma will refrain from killing, and those who take refuge in the Sangha will not seek external paths. By taking refuge in the Three Jewels in this way, one will attain fearlessness.』 Kāśyapa said to the Buddha, 『I also take refuge in the Three Jewels. This is the right path, the realm of all Buddhas. The equality of the Three Jewels is always characterized by great wisdom. My nature and the Buddha's nature are not two, nor are they different. This path is praised by the Buddha, it is the place of right progress and abiding, and it is also called right and complete knowledge, therefore it is praised by the Buddha. I also go towards the Sugata (the Well-Gone One, an epithet of the Buddha), the unsurpassed path that is praised, which is the sweetest nectar, transcending all existence and non-existence.』 At that time, the Buddha said to Bodhisattva Kāśyapa, 『Good man! You should not, like the Śrāvakas (disciples who hear the teachings) and ordinary people, distinguish between the Three Jewels; in this Mahāyāna (Great Vehicle) there is no distinction in taking the Three Refuges. Why is that? Within the Buddha-nature, there are already the Dharma and the Sangha. It is for the sake of converting the Śrāvakas and ordinary people that the different aspects of the Three Refuges are explained. Good man! If one wishes to follow the ways of the world, then one should distinguish the Three Refuges. Good man! A Bodhisattva should think like this: 『I now take refuge in the Buddha with this body. If this body can attain Buddhahood, then having become a Buddha, I should not respect, bow to, or make offerings to other World Honored Ones. Why is that? All Buddhas are equal, and they equally serve as a refuge for all beings. If one wishes to respect the relics of the Dharma-body, then one should pay homage to the pagodas and temples of all Buddhas. Why is that? It is for the sake of converting all beings. It is also to cause beings to conceive of a pagoda or temple within my body, and to make offerings and pay homage.』
養，如是眾生以我法身為歸依處。一切眾生皆依非真邪偽之法，我當次第為說真法。又有歸依非真僧者，我當爲作依真僧處。若有分別三歸依者，我當爲作一歸依處，無三差別。于生盲眾，為作眼目，復當爲諸聲聞、緣覺作真歸處。』善男子！如是菩薩，為無量惡諸眾生等及諸智者而作佛事。
「善男子！譬如有人，臨陣戰時，即生心念：『我於是中最為第一，一切兵眾，悉依恃我。』亦如王子如是思惟：『我當調伏其餘王子，紹繼大王霸王之業，而得自在。令諸王子悉見歸依，是故不應生下劣心。』如王王子，大臣亦爾。善男子！菩薩摩訶薩亦復如是，作是思惟：『云何三事與我一體？』善男子！我示三事，即是涅槃。如來者名無上士，譬如人身頭最為上，非余支節、手足等也。佛亦如是最為尊上，非法、僧也，為欲化度諸世間故，種種示現差別之相，如彼梯橙。是故汝今，不應受持如凡愚人所知，三歸差別之相。汝于大乘猛利決斷，應如剛刀。」
迦葉菩薩白佛言：「世尊！我知故問，非為不知。我為菩薩大勇猛者，問于無垢清凈行處，欲令如來為諸菩薩，廣宣分別奇特之事，稱揚大乘方等經典，如來大悲今已善說，我亦如是安住其中。所說菩薩清凈行處，即是宣說大涅槃經。世尊！我今亦當廣為眾
【現代漢語翻譯】 現代漢語譯本：『是的，眾生以我的法身為歸依之處。一切眾生都依賴不真實、邪惡虛偽的法，我應當依次為他們宣說真實的法。又有歸依不真實僧團的人，我應當為他們建立歸依真實僧團之處。如果有人分別執著於三歸依，我應當為他們建立一個歸依之處，沒有三者的差別。對於生來盲目的眾生，我為他們做眼睛，又應當為聲聞、緣覺做真實的歸依之處。』善男子！這樣的菩薩，為無量惡的眾生以及有智慧的人做佛事。 『善男子！譬如有人，在臨陣作戰時，就生起這樣的念頭：『我在這裡是最強大的，一切士兵都依賴我。』又像王子這樣思考：『我應當調伏其他的王子，繼承大王的霸業，從而獲得自在。讓所有的王子都看到歸依之處，因此不應該生起低劣的心。』如同國王、王子，大臣也是如此。善男子！菩薩摩訶薩也是這樣，思考：『如何使三事與我成為一體？』善男子！我所展示的三事，就是涅槃。如來被稱為無上士，就像人身中頭是最重要的，不是其他的肢體、手腳等。佛也是這樣最為尊貴，不是法、僧，爲了教化世間，才示現種種差別的相，如同階梯。所以你現在，不應該像凡夫愚人那樣理解三歸依的差別之相。你對於大乘要有猛烈的決斷，應當像剛刀一樣。』 迦葉菩薩對佛說：『世尊！我知道才問，不是不知道。我爲了菩薩中大勇猛的人，詢問關於無垢清凈的修行之處，想要讓如來為諸菩薩，廣泛宣說分別奇特的事情，稱揚大乘方等經典，如來大悲現在已經善說，我也安住其中。所說的菩薩清凈修行之處，就是宣說大涅槃經。世尊！我現在也應當廣泛為眾』
【English Translation】 English version: 『Yes, these sentient beings take refuge in my Dharma-body. All sentient beings rely on untrue, evil, and false dharmas, I shall sequentially explain the true Dharma to them. And for those who take refuge in an untrue Sangha, I shall establish a place of refuge in the true Sangha. If there are those who differentiate the Three Refuges, I shall establish one place of refuge for them, without the distinction of three. For the beings born blind, I shall be their eyes, and I shall also be the true refuge for the Śrāvakas (hearers) and Pratyekabuddhas (solitary realizers).』 Good man! Such a Bodhisattva performs the work of a Buddha for countless evil beings and wise ones. 『Good man! For example, when someone is about to go into battle, they think: 『I am the strongest here, all the soldiers rely on me.』 It is also like a prince thinking: 『I shall subdue the other princes, inherit the great king's hegemony, and thus gain freedom. Let all the princes see the place of refuge, therefore one should not have an inferior mind.』 Just like the king, the prince, and the ministers. Good man! The Bodhisattva Mahāsattva is also like this, thinking: 『How can the three things become one with me?』 Good man! The three things I show are Nirvana. The Tathāgata (Thus Come One) is called the unsurpassed one, just like the head is the most important part of the human body, not the other limbs, hands, or feet. The Buddha is also the most honored, not the Dharma or the Sangha, and in order to teach the world, he manifests various different appearances, like a ladder. Therefore, you should not now understand the differences of the Three Refuges as ordinary foolish people do. You should have a fierce determination towards the Mahayana, like a sharp sword.』 Kāśyapa Bodhisattva said to the Buddha: 『World Honored One! I asked knowing, not not knowing. I, for the great courageous ones among the Bodhisattvas, ask about the place of practice of immaculate purity, wanting the Tathāgata to widely explain the unique matters for the Bodhisattvas, to praise the Mahayana Vaipulya Sutras, the Tathāgata's great compassion has now been well spoken, and I also abide in it. The place of pure practice of the Bodhisattva that has been spoken of is the explanation of the Mahāparinirvāṇa Sūtra. World Honored One! I shall now also widely for the multitude』
生顯揚如是如來秘藏，亦當證知真三歸處。若有眾生能信如是大涅槃經，其人則能自然了達三歸依處。何以故？如來秘藏有佛性故。其有宣說是經典者，皆言身中盡有佛性，如是之人則不遠求三歸依處。何以故？于未來世，我身即當成就三寶，是故聲聞緣覺之人及餘眾生，皆依於我，恭敬禮拜。」
「善男子！以是義故，應當正學大乘經典。」
迦葉復言：「佛性如是不可思議，三十二相、八十種好亦不可思議。」
爾時佛贊迦葉菩薩：「善哉，善哉！善男子！汝已成就深利智慧，我今當更善為汝說，入如來藏。若我住者即是常法，不離於苦；若無我者，修行凈行，無所利益。若言諸法皆無有我，是即斷見；若言我住即是常見。若言一切行無常者，即是斷見；諸行常者復是常見。若言苦者即是斷見；若言樂者復是常見。修一切法常者墮于斷見，修一切法斷者墮于常見。如步屈蟲，要因前腳得移後足，修常斷者，亦復如是，要因斷常。以是義故，修余法苦者，皆名不善；修余法樂者，則名為善。修余法無我者是諸煩惱分；修余法常者是則名曰如來秘藏，所謂涅槃，無有窟宅。修余無常法者，即是財物；修余常法者，謂佛、法、僧及正解脫。當知如是佛法中道，遠離二邊而說真法。凡夫愚人于中無疑，
【現代漢語翻譯】 現代漢語譯本 能夠如此顯揚如來秘密的寶藏，也應當證悟真正的三歸依之處。如果有眾生能夠相信這部《大涅槃經》，那麼這個人就能自然地明白三歸依的所在。為什麼呢？因為如來秘密的寶藏中具有佛性。那些宣講這部經典的人，都說自身之中完全具有佛性，這樣的人就不會向外尋求三歸依之處。為什麼呢？因為在未來世，我的身體就會成就三寶（佛、法、僧），所以聲聞（聽聞佛法而悟道者）、緣覺（不依師教，觀因緣而悟道者）之人以及其他眾生，都會依靠我，恭敬地禮拜我。 善男子！因為這個道理，應當正確地學習大乘經典。 迦葉（佛陀十大弟子之一）又說：『佛性如此不可思議，三十二相（佛陀的身體特徵）、八十種好（佛陀的細微特徵）也同樣不可思議。』 這時，佛陀讚歎迦葉菩薩說：『好啊，好啊！善男子！你已經成就了深厚的智慧，我現在應當更加詳細地為你解說，如何進入如來藏。如果說「我」是常住不變的，那就是常法，不能脫離痛苦；如果說沒有「我」，那麼修行清凈的行為，就沒有什麼利益。如果說一切法都沒有「我」，這就是斷見；如果說「我」是常住的，那就是常見。如果說一切行都是無常的，那就是斷見；如果說諸行是常住的，那就是常見。如果說苦，那就是斷見；如果說樂，那就是常見。修習一切法是常住的，就會墮入斷見；修習一切法是斷滅的，就會墮入常見。就像尺蠖蟲（一種會彎曲身體行走的蟲子），必須依靠前腳才能移動後腳，修習常與斷的人，也是這樣，必須依靠斷與常。因為這個道理，修習其他法是苦的，都叫做不善；修習其他法是樂的，就叫做善。修習其他法是無我的，是各種煩惱的根源；修習其他法是常住的，就叫做如來秘密的寶藏，也就是涅槃（不生不滅的境界），沒有固定的住所。修習其他法是無常的，那就是財物；修習其他法是常住的，指的是佛、法、僧以及真正的解脫。應當知道，這樣的佛法是中道，遠離了兩種極端，而宣說真正的法。凡夫愚人在其中不會有疑惑。
【English Translation】 English version To manifest the Tathagata's (如來) secret treasury in this way is also to realize the true three refuges. If there are sentient beings who can believe in this Great Nirvana Sutra (大涅槃經), then they will naturally understand the place of the three refuges. Why is this so? Because the Tathagata's secret treasury contains Buddha-nature (佛性). Those who proclaim this sutra all say that they have Buddha-nature within themselves, and such people will not seek the three refuges externally. Why is this so? Because in the future, my body will achieve the Three Jewels (三寶) (Buddha, Dharma, Sangha), therefore, those of the Sravakas (聲聞) (those who attain enlightenment by hearing the Buddha's teachings), Pratyekabuddhas (緣覺) (those who attain enlightenment on their own), and other sentient beings will rely on me and respectfully bow to me. 'Good man! Because of this meaning, one should correctly study the Mahayana (大乘) sutras.' Kasyapa (迦葉) (one of the Buddha's ten great disciples) further said, 'The Buddha-nature is so inconceivable, and the thirty-two marks (三十二相) (physical characteristics of the Buddha) and eighty minor marks (八十種好) (minor physical characteristics of the Buddha) are also inconceivable.' At that time, the Buddha praised Bodhisattva Kasyapa, saying, 'Excellent, excellent! Good man! You have already achieved profound wisdom. I will now further explain to you how to enter the Tathagata-garbha (如來藏). If I am permanent, then that is a constant law, and one cannot be free from suffering; if there is no self, then practicing pure conduct is of no benefit. If it is said that all dharmas (法) have no self, that is annihilationism; if it is said that the self is permanent, that is eternalism. If it is said that all conditioned things are impermanent, that is annihilationism; if it is said that all conditioned things are permanent, that is eternalism. If it is said that there is suffering, that is annihilationism; if it is said that there is pleasure, that is eternalism. Practicing all dharmas as permanent leads to annihilationism; practicing all dharmas as annihilated leads to eternalism. Like a looper caterpillar (步屈蟲), which must use its front legs to move its hind legs, those who practice permanence and annihilation are also like this, they must rely on annihilation and permanence. Because of this meaning, practicing other dharmas as suffering is called unwholesome; practicing other dharmas as pleasure is called wholesome. Practicing other dharmas as no-self is the root of all afflictions; practicing other dharmas as permanent is called the Tathagata's secret treasury, which is Nirvana (涅槃) (the state of non-birth and non-death), without a fixed abode. Practicing other dharmas as impermanent is like material possessions; practicing other dharmas as permanent refers to the Buddha, Dharma, Sangha, and true liberation. It should be known that such a Buddha-dharma is the Middle Way, which is far from the two extremes, and proclaims the true Dharma. Ordinary foolish people will have no doubt about this.'
如羸病人服食酥已，氣力輕便。有無之法，體性不定，譬如四大，其性不同，各相違反。良醫善知，隨其偏發而訊息之。善男子！如來亦爾，于諸眾生猶如良醫，知諸煩惱體相差別而為除斷，開示如來秘密之藏，清凈佛性常住不變。若言有者，智不應染；若言無者，即是妄語。若言有者，不應默然，亦復不應戲論諍訟，但求了知諸法真性，凡夫之人戲論諍訟，不解如來微密藏故。若說于苦，愚人便謂身是無常，說一切苦，復不能知身有樂性。若說無常者，凡夫之人計一切身皆是無常，譬如瓦壞；有智之人，應當分別，不應盡言一切無常。何以故？我身即有佛性種子。若說無我，凡夫當謂一切佛法悉無有我；智者應當分別無我假名不實。如是知已，不應生疑。若言如來秘藏空寂，凡夫聞之，生斷滅見；有智之人應當分別，如來是常、無有變易。若言解脫喻如幻化，凡夫當謂得解脫者即是摩滅；有智之人應當分別，人中師子雖有去來，常住無變。若言無明因緣諸行，凡夫之人聞已分別，生二法想，明與無明；智者了達其性無二，無二之性即是實性。若言諸行因緣識者，凡夫謂二，行之與識；智者了達其性無二，無二之性即是實性。若言十善十惡、可作不可作、善道惡道、白法黑法，凡夫謂二；智者了達，其性無二，無二之
【現代漢語翻譯】 現代漢語譯本：就像虛弱的病人服用了酥油后，氣力會變得輕快便捷。有和無的法則，其本體性質並不固定，譬如地、水、火、風四大，它們的性質各不相同，互相違背。高明的醫生善於瞭解這些，會根據偏頗的情況來調理。善男子！如來也是這樣，對於眾生就像高明的醫生，瞭解各種煩惱的本體和差別，從而加以斷除，開示如來秘密的寶藏，清凈的佛性是常住不變的。如果說佛性是『有』，智慧就不應該被污染；如果說佛性是『無』，那就是妄語。如果說佛性是『有』，就不應該保持沉默，也不應該戲論爭辯，而應該尋求瞭解諸法的真實本性。凡夫俗人戲論爭辯，是因為不瞭解如來微妙的秘密寶藏。如果說苦，愚人就會認為身體是無常的；如果說一切都是苦，又不能理解身體也有快樂的性質。如果說無常，凡夫俗人就會認為一切身體都是無常的，就像瓦片破碎一樣；有智慧的人，應該加以分別，不應該說一切都是無常。為什麼呢？因為我的身體里有佛性的種子。如果說無我，凡夫就會認為一切佛法都沒有我；有智慧的人應該加以分別，無我只是假名，不是真實的。像這樣瞭解之後，就不應該產生疑惑。如果說如來的秘密寶藏是空寂的，凡夫聽了，就會產生斷滅的見解；有智慧的人應該加以分別，如來是常住的，沒有變易。如果說解脫就像幻化，凡夫就會認為得到解脫就是消滅；有智慧的人應該加以分別，人中獅子（指佛）雖然有來去，但常住不變。如果說無明是諸行的因緣，凡夫聽了就會分別，產生二法的想法，即光明和無明；有智慧的人會了解它們的性質不是二，不是二的性質就是實性。如果說諸行是識的因緣，凡夫會認為是二，即行和識；有智慧的人會了解它們的性質不是二，不是二的性質就是實性。如果說十善和十惡、可做和不可做、善道和惡道、白法和黑法，凡夫會認為是二；有智慧的人會了解，它們的性質不是二，不是二的 現代漢語譯本：性質就是實性。
【English Translation】 English version: Just as a weak patient, after taking ghee, feels their strength become light and convenient. The principles of existence and non-existence are not fixed in their essence, like the four great elements (earth, water, fire, and wind), whose natures are different and contradictory to each other. A good doctor understands this well and adjusts according to the imbalances. Good man! The Tathagata (如來, Buddha) is also like this; for all sentient beings, he is like a good doctor, understanding the essence and differences of all afflictions, thereby eliminating them, revealing the secret treasury of the Tathagata, and the pure Buddha-nature is permanent and unchanging. If it is said that the Buddha-nature 『exists』, wisdom should not be tainted; if it is said that the Buddha-nature 『does not exist』, that is a false statement. If it is said that the Buddha-nature 『exists』, one should not remain silent, nor should one engage in frivolous debates, but should seek to understand the true nature of all dharmas. Ordinary people engage in frivolous debates because they do not understand the subtle secret treasury of the Tathagata. If one speaks of suffering, the foolish will think that the body is impermanent; if one speaks of all suffering, they will not understand that the body also has the nature of happiness. If one speaks of impermanence, ordinary people will think that all bodies are impermanent, like broken tiles; those with wisdom should distinguish and not say that everything is impermanent. Why? Because within my body there is the seed of Buddha-nature. If one speaks of no-self, ordinary people will think that all Buddhist teachings have no self; those with wisdom should distinguish that no-self is just a provisional name, not real. Having understood this, one should not have doubts. If it is said that the secret treasury of the Tathagata is empty and still, ordinary people, upon hearing this, will develop a view of annihilation; those with wisdom should distinguish that the Tathagata is permanent and unchanging. If it is said that liberation is like an illusion, ordinary people will think that attaining liberation is annihilation; those with wisdom should distinguish that the Lion among men (referring to the Buddha), though there is coming and going, is permanent and unchanging. If it is said that ignorance is the cause of all actions, ordinary people, upon hearing this, will distinguish and develop the idea of two dharmas, namely light and ignorance; those with wisdom will understand that their nature is not two, and the nature of not two is the true nature. If it is said that actions are the cause of consciousness, ordinary people will think it is two, namely actions and consciousness; those with wisdom will understand that their nature is not two, and the nature of not two is the true nature. If one speaks of the ten good deeds and the ten evil deeds, what can be done and what cannot be done, the good path and the evil path, white dharmas and black dharmas, ordinary people will think it is two; those with wisdom will understand that their nature is not two, and the nature of not two is the English version: true nature.
性即是實性。若言應修一切法苦，凡夫謂二；智者了達，其性無二，無二之性即是實性。若言一切行無常者，如來秘藏亦是無常，凡夫謂二；智者了達，其性無二，無二之性即是實性。若言一切法無我，如來秘藏亦無有我，凡夫謂二；智者了達其性無二，無二之性即是實性，我與無我，性無有二。如來秘藏其義如是，不可稱計無量無邊諸佛所贊，我今於是一切功德成就，經中皆悉說已。
「善男子！我與無我性相無二，汝應如是受持頂戴。善男子！汝亦應當堅持憶念如是經典，如我先於摩訶般若波羅蜜經中說我、無我，無有二相。如因乳生酪，因酪得生酥，因生酥得熟酥，因熟酥得醍醐，如是酪性為從乳生？為從自生？從他生耶？乃至醍醐亦復如是，若從他生，即是他作，非是乳生；若非乳生，乳無所為；若自生者，不應相似相續而生。若相續生，則不俱生，若不俱生，五種之味則不一時。雖不一時，定復不從余處來也，當知乳中先有酪相，甘味多故不能自變，乃至醍醐亦復如是。是牛食啖水草因緣，血脈轉變而得成乳，若食甘草其乳則甜，若食苦草乳則苦味。雪山有草名曰肥膩，牛若食者純得醍醐，無有青黃赤白黑色穀草因緣，其乳則有色味之異。是諸眾生以明、無明業因緣故，生於二相，若無明轉，則變為
【現代漢語翻譯】 現代漢語譯本：
『性』就是實性（真實不變的本性）。如果說應該修習一切法的苦，凡夫會認為這是兩種不同的概念；而智者則能了達，它們的本性沒有二致，沒有二致的本性就是實性。如果說一切行都是無常的，如來的秘密藏（指佛的法身或佛的教法）也是無常的，凡夫會認為這是兩種不同的概念；而智者則能了達，它們的本性沒有二致，沒有二致的本性就是實性。如果說一切法都是無我的，如來的秘密藏也是無我的，凡夫會認為這是兩種不同的概念；而智者則能了達，它們的本性沒有二致，沒有二致的本性就是實性，『我』與『無我』，其本性沒有二致。如來的秘密藏的含義就是這樣，不可稱量，無量無邊，被諸佛所讚歎，我現在於此一切功德都已成就，經典中都已詳細說明。
『善男子！』『我』與『無我』的本性與現象沒有二致，你應該這樣接受、奉持。『善男子！』你也應當堅持憶念這樣的經典，就像我先前在《摩訶般若波羅蜜經》（大智慧到彼岸的經典）中所說，『我』和『無我』沒有兩種不同的相。就像從牛奶產生酪，從酪產生酥，從酥產生熟酥，從熟酥產生醍醐（比喻佛性或最高的智慧），那麼酪的性質是從牛奶產生的嗎？還是從自身產生的？還是從其他產生的呢？乃至醍醐也是如此，如果從其他產生，那就是其他東西所造，不是牛奶產生的；如果不是牛奶產生的，牛奶就沒有作用；如果從自身產生，就不應該有相似的相續產生。如果相續產生，就不會同時產生，如果不同時產生，五種味道就不會同時存在。雖然不同時存在，但肯定不是從其他地方來的，應當知道牛奶中先有酪的性質，因為甘甜的味道太濃而不能自己變化，乃至醍醐也是如此。是牛吃水草的因緣，血脈轉變而成了牛奶，如果吃甘草，牛奶就甜，如果吃苦草，牛奶就苦。雪山有一種草叫做肥膩，牛如果吃了，就純粹得到醍醐，沒有青黃赤白黑色的穀草的因緣，它的牛奶就會有顏色和味道的差異。這些眾生因為有明（智慧）和無明（愚癡）的業因緣，產生了兩種不同的現象，如果無明轉變，就會變成…… 現代漢語譯本：
『性』即是實性。若說應修一切法苦，凡夫認為這是兩種概念；智者了達，其性無二，無二之性即是實性。若說一切行無常，如來秘藏（佛的法身或教法）也是無常，凡夫認為這是兩種概念；智者了達，其性無二，無二之性即是實性。若說一切法無我，如來秘藏也無我，凡夫認為這是兩種概念；智者了達其性無二，無二之性即是實性，我與無我，性無有二。如來秘藏的含義就是這樣，不可稱量，無量無邊，被諸佛所讚歎，我現在於此一切功德成就，經典中都已詳細說明。
『善男子！』我與無我的本性與現象沒有二致，你應該這樣接受、奉持。『善男子！』你也應當堅持憶念這樣的經典，就像我先前在《摩訶般若波羅蜜經》（大智慧到彼岸的經典）中說我、無我，沒有兩種不同的相。就像因牛奶生酪，因酪生酥，因酥生熟酥，因熟酥生醍醐，那麼酪的性質是從牛奶生的嗎？還是從自身生的？還是從他物生的呢？乃至醍醐也是如此，如果從他物生，就是他物所造，不是牛奶生的；如果不是牛奶生的，牛奶就沒有作用；如果自身生，就不應該有相似的相續而生。如果相續生，就不會同時生，如果不同時生，五種味道就不會同時存在。雖然不同時存在，但肯定不是從其他地方來的，應當知道牛奶中先有酪的性質，因為甘味太濃而不能自己變化，乃至醍醐也是如此。是牛吃水草的因緣，血脈轉變而成了牛奶，如果吃甘草，牛奶就甜，如果吃苦草，牛奶就苦。雪山有一種草叫做肥膩，牛如果吃了，就純粹得到醍醐，沒有青黃赤白黑色的穀草的因緣，它的牛奶就會有顏色和味道的差異。這些眾生因為有明（智慧）和無明（愚癡）的業因緣，生於兩種不同的現象，如果無明轉變，就會變成……
【English Translation】 English version:
'Nature' is the real nature (the true and unchanging essence). If it is said that one should cultivate the suffering of all dharmas, ordinary people consider them as two different concepts; while the wise understand that their nature is not dual, and the non-dual nature is the real nature. If it is said that all actions are impermanent, the Tathagata's secret treasury (referring to the Buddha's Dharmakaya or teachings) is also impermanent, ordinary people consider them as two different concepts; while the wise understand that their nature is not dual, and the non-dual nature is the real nature. If it is said that all dharmas are without self, the Tathagata's secret treasury is also without self, ordinary people consider them as two different concepts; while the wise understand that their nature is not dual, and the non-dual nature is the real nature, 'self' and 'no-self', their nature is not dual. The meaning of the Tathagata's secret treasury is like this, immeasurable, boundless, praised by all Buddhas, and now I have accomplished all merits here, which have been explained in detail in the scriptures.
'Good man!' The nature and phenomena of 'self' and 'no-self' are not dual, you should accept and uphold it in this way. 'Good man!' You should also firmly remember such scriptures, just as I said earlier in the 'Mahaprajnaparamita Sutra' (the scripture of great wisdom reaching the other shore) that 'self' and 'no-self' do not have two different aspects. Just as from milk comes cheese, from cheese comes butter, from butter comes cooked butter, and from cooked butter comes ghee (a metaphor for Buddha-nature or the highest wisdom), then is the nature of cheese produced from milk? Or from itself? Or from something else? Even ghee is the same, if it is produced from something else, then it is made by something else, not produced from milk; if it is not produced from milk, then milk has no function; if it is produced from itself, then there should not be similar continuous production. If it is produced continuously, then it will not be produced simultaneously, and if it is not produced simultaneously, the five flavors will not exist at the same time. Although they do not exist at the same time, they certainly do not come from other places, it should be known that the nature of cheese is already present in milk, because the sweet taste is too strong to change by itself, and even ghee is the same. It is the cause of the cow eating grass and water, the blood vessels transform and become milk, if it eats sweet grass, the milk will be sweet, if it eats bitter grass, the milk will be bitter. There is a grass in the snowy mountains called 'fatty', if the cow eats it, it will purely obtain ghee, without the cause of green, yellow, red, white, and black grain grass, its milk will have differences in color and taste. These sentient beings, because of the karmic causes of clarity (wisdom) and ignorance (delusion), produce two different phenomena, if ignorance transforms, it will become... English version:
'Nature' is the real nature. If it is said that one should cultivate the suffering of all dharmas, ordinary people consider them as two concepts; the wise understand that their nature is not dual, and the non-dual nature is the real nature. If it is said that all actions are impermanent, the Tathagata's secret treasury (the Buddha's Dharmakaya or teachings) is also impermanent, ordinary people consider them as two concepts; the wise understand that their nature is not dual, and the non-dual nature is the real nature. If it is said that all dharmas are without self, the Tathagata's secret treasury is also without self, ordinary people consider them as two concepts; the wise understand that their nature is not dual, and the non-dual nature is the real nature, self and no-self, their nature is not dual. The meaning of the Tathagata's secret treasury is like this, immeasurable, boundless, praised by all Buddhas, and now I have accomplished all merits here, which have been explained in detail in the scriptures.
'Good man!' The nature and phenomena of self and no-self are not dual, you should accept and uphold it in this way. 'Good man!' You should also firmly remember such scriptures, just as I said earlier in the 'Mahaprajnaparamita Sutra' (the scripture of great wisdom reaching the other shore) that self and no-self do not have two different aspects. Just as from milk comes cheese, from cheese comes butter, from butter comes cooked butter, and from cooked butter comes ghee, then is the nature of cheese produced from milk? Or from itself? Or from something else? Even ghee is the same, if it is produced from something else, then it is made by something else, not produced from milk; if it is not produced from milk, then milk has no function; if it is produced from itself, then there should not be similar continuous production. If it is produced continuously, then it will not be produced simultaneously, and if it is not produced simultaneously, the five flavors will not exist at the same time. Although they do not exist at the same time, they certainly do not come from other places, it should be known that the nature of cheese is already present in milk, because the sweet taste is too strong to change by itself, and even ghee is the same. It is the cause of the cow eating grass and water, the blood vessels transform and become milk, if it eats sweet grass, the milk will be sweet, if it eats bitter grass, the milk will be bitter. There is a grass in the snowy mountains called 'fatty', if the cow eats it, it will purely obtain ghee, without the cause of green, yellow, red, white, and black grain grass, its milk will have differences in color and taste. These sentient beings, because of the karmic causes of clarity (wisdom) and ignorance (delusion), are born into two different phenomena, if ignorance transforms, it will become...
明，一切諸法善、不善等，亦復如是無有二相。」
迦葉菩薩白佛言：「世尊！如佛所說，乳中有酪，是義云何？世尊！若言乳中定有酪相，以微細故不可見者，云何說言從乳因緣而生於酪？法若本無則名為生，如其已有云何言生？若言乳中定有酪相，百草之中亦應有乳，如是乳中亦應有草；若言乳中定無酪者，云何因乳而得生酪？若法本無，而後生者，何故乳中不生於草？」
「善男子！不可定言乳中有酪、乳中無酪，亦不可說從他而生。若言乳中定有酪者，云何而得體味各異？是故不可說言乳中定有酪性。若言乳中定無酪者，乳中何故不生兔角？置毒乳中，酪則殺人，是故不可說言乳中定無酪性？若言是酪從他生者，何故水中不生於酪？是故不可說言酪從他生。善男子！是牛食啖草因緣故，血則變白，草血滅已，眾生福力變而成乳。是乳雖從草血而出，不得言二，唯得名為從因緣生。酪至醍醐亦復如是，以是義故，得名牛味。是乳滅已，因緣成酪。何等因緣？若酢、若暖。是故得名，從因緣有。乃至醍醐亦復如是，是故不得定言乳中無有酪相。從他生者，離乳而有，無有是處。善男子！明與無明亦復如是，若與煩惱諸結俱者，名為無明。若與一切善法俱者，名之為明。是故我言無有二相。以是因緣我
【現代漢語翻譯】 現代漢語譯本：『明』，一切諸法，無論是善還是不善，也都是如此，沒有兩種不同的相狀。 迦葉菩薩對佛說：『世尊！正如您所說，乳中有酪，這是什麼意思呢？世尊！如果說乳中一定有酪的相狀，只是因為它非常細微所以看不見，那麼又怎麼能說酪是從乳的因緣而產生的呢？如果法本來沒有，才叫做生；如果它已經存在，又怎麼能說是生呢？如果說乳中一定有酪的相狀，那麼百草之中也應該有乳，就像乳中也應該有草一樣；如果說乳中一定沒有酪，那麼又怎麼能因為乳而產生酪呢？如果法本來沒有，後來才產生，為什麼乳中不產生草呢？』 『善男子！不能肯定地說乳中有酪，也不能肯定地說乳中沒有酪，也不能說酪是從其他地方產生的。如果說乳中一定有酪，那麼為什麼它們的味道和性質會各不相同呢？所以不能說乳中一定有酪的性質。如果說乳中一定沒有酪，那麼為什麼乳中不長出兔角呢？如果把毒藥放在乳中，酪就會殺人，所以不能說乳中一定沒有酪的性質。如果說酪是從其他地方產生的，那麼為什麼水中不產生酪呢？所以不能說酪是從其他地方產生的。善男子！牛吃草的因緣，血就變成白色，草血消失後，眾生的福力就使它變成乳。這乳雖然是從草血中產生的，但不能說它們是兩種東西，只能說它是從因緣而生。酪到醍醐也是如此，因為這個道理，所以叫做牛味。這乳消失後，因緣就形成了酪。是什麼因緣呢？就是酸或者暖。所以叫做從因緣而有。乃至醍醐也是如此，所以不能肯定地說乳中沒有酪的相狀。說從其他地方產生，就是離開乳而有，這是不可能的。善男子！明和無明也是如此，如果和煩惱、各種結縛在一起，就叫做無明；如果和一切善法在一起，就叫做明。所以我說它們沒有兩種不同的相狀。因為這個因緣，我』
【English Translation】 English version: 『Clarity,』 all dharmas, whether good or not good, are also like this, without two distinct characteristics. Kashyapa Bodhisattva said to the Buddha, 『World Honored One! As you have said, there is curd in milk, what does this mean? World Honored One! If it is said that there is definitely the characteristic of curd in milk, but it is not visible because it is very subtle, then how can it be said that curd arises from the causes and conditions of milk? If a dharma originally does not exist, it is called arising; if it already exists, how can it be called arising? If it is said that there is definitely the characteristic of curd in milk, then there should also be milk in all kinds of grass, just as there should also be grass in milk; if it is said that there is definitely no curd in milk, then how can curd arise from milk? If a dharma originally does not exist and then arises later, why does grass not arise in milk?』 『Good man! It cannot be definitively said that there is curd in milk, nor can it be definitively said that there is no curd in milk, nor can it be said that curd arises from something else. If it is said that there is definitely curd in milk, then why are their tastes and natures different? Therefore, it cannot be said that there is definitely the nature of curd in milk. If it is said that there is definitely no curd in milk, then why do rabbit horns not grow in milk? If poison is put in milk, the curd will kill people, so it cannot be said that there is definitely no curd nature in milk. If it is said that curd arises from something else, then why does curd not arise in water? Therefore, it cannot be said that curd arises from something else. Good man! Because of the causes and conditions of a cow eating grass, the blood turns white, and after the grass blood disappears, the power of the blessings of sentient beings transforms it into milk. Although this milk arises from grass blood, it cannot be said that they are two things, it can only be said that it arises from causes and conditions. The same is true for curd to ghee, because of this principle, it is called the taste of cow. After this milk disappears, causes and conditions form curd. What are the causes and conditions? They are sourness or warmth. Therefore, it is called arising from causes and conditions. The same is true for ghee, so it cannot be definitively said that there is no characteristic of curd in milk. To say that it arises from something else is to say that it exists apart from milk, which is impossible. Good man! Clarity and ignorance are also like this, if they are together with afflictions and various fetters, it is called ignorance; if they are together with all good dharmas, it is called clarity. Therefore, I say that they do not have two distinct characteristics. Because of this cause and condition, I』
先說言，雪山有草名曰肥膩，牛若食者即成醍醐，佛性亦爾。
「善男子！眾生薄福不見是草。佛性亦爾，煩惱覆故，眾生不見。譬如大海，雖同一咸，其中亦有上妙之水，味同於乳。喻如雪山，雖覆成就種種功德，多生諸藥，亦有毒草。諸眾生身亦復如是，雖有四大毒蛇之種，其中亦有妙藥大王，所謂佛性。非是作法，但為煩惱客塵所覆，若剎利、婆羅門、毗舍、首陀，能斷除者，即見佛性成無上道。譬如虛空震雷起云，一切象牙上皆生花，若無雷震，花則不生，亦無名字。眾生佛性亦復如是，常為一切煩惱所覆不可得見，是故我說眾生無我；若得聞是大般涅槃微妙經典，則見佛性。如象牙花，雖聞契經一切三昧，不聞是經，不知如來微妙之相；如無雷時，象牙上花不可得見。聞是經已，即知一切如來所說秘藏佛性；喻如天雷，見象牙花。聞是經已，即知一切無量眾生皆有佛性，以是義故，說大涅槃，名為如來秘密之藏，增長法身，猶如雷時象牙上花。以能長養如是大義，故得名為大般涅槃。若有善男子、善女人，有能習學是大涅槃微妙經典，當知是人能報佛恩，真佛弟子。」
迦葉菩薩白佛言：「甚奇，世尊！所言佛性，甚深甚深，難見難入，聲聞緣覺所不能服。」
佛言：「善男子！如是，
【現代漢語翻譯】 先說言，雪山有一種草叫做肥膩，牛如果吃了它就會變成醍醐（一種極佳的乳製品），佛性也是這樣。 『善男子！眾生福報淺薄，所以看不見這種草。佛性也是這樣，因為被煩惱覆蓋，眾生也看不見。譬如大海，雖然都是鹹的，但其中也有上等美妙的水，味道像乳汁一樣。又如雪山，雖然具備種種功德，生長各種藥材，也有毒草。眾生的身體也是這樣，雖然有四大毒蛇（地、水、火、風）的種子，其中也有妙藥之王，那就是佛性。這不是人為造作的，只是被煩惱和客塵所覆蓋。如果剎利（貴族）、婆羅門（祭司）、毗舍（商人）、首陀（奴隸）能夠斷除這些煩惱，就能見到佛性，成就無上之道。譬如虛空震雷，云起，一切象牙上都會生出花朵，如果沒有雷震，花就不會生長，也沒有名字。眾生的佛性也是這樣，常常被一切煩惱覆蓋，無法看見，所以我說眾生無我；如果能夠聽聞這部《大般涅槃》微妙經典，就能見到佛性。就像象牙花，即使聽聞其他契經和一切三昧，如果沒有聽聞這部經，就不知道如來微妙的相；就像沒有雷的時候，象牙上的花是看不見的。聽聞這部經后，就能知道一切如來所說的秘密寶藏佛性；就像天雷，能看見象牙花。聽聞這部經后，就能知道一切無量眾生都有佛性，因為這個緣故，說《大般涅槃》是如來秘密的寶藏，能增長法身，就像雷時象牙上的花。因為它能長養如此大的意義，所以得名為《大般涅槃》。如果有善男子、善女人，能夠學習這部《大般涅槃》微妙經典，應當知道這個人能夠報答佛恩，是真正的佛弟子。』 迦葉菩薩對佛說：『真是太奇妙了，世尊！您所說的佛性，真是深奧難測，難以見到，難以進入，連聲聞（聽聞佛法而悟道者）和緣覺（通過觀察因緣而悟道者）都無法理解。』 佛說：『善男子！是這樣的，'
【English Translation】 First, let me say, there is a grass on the Snow Mountains called 'fatty and rich'. If a cow eats it, it will turn into 'ghee' (a kind of excellent dairy product), and the Buddha-nature is also like this. 'Good man! Beings with shallow blessings cannot see this grass. The Buddha-nature is also like this; because it is covered by afflictions, beings cannot see it. For example, the great ocean, although all of it is salty, there is also superior and wonderful water within it, which tastes like milk. It is like the Snow Mountains, although they possess all kinds of merits, and grow various medicinal herbs, there are also poisonous grasses. The bodies of beings are also like this; although they have the seeds of the four great poisonous snakes (earth, water, fire, and wind), there is also the king of wonderful medicine within them, which is the Buddha-nature. This is not something that is artificially created, but is simply covered by afflictions and defilements. If the Kshatriyas (nobles), Brahmins (priests), Vaishyas (merchants), and Shudras (laborers) can eliminate these afflictions, they will see the Buddha-nature and achieve the unsurpassed path. For example, when thunder shakes the sky and clouds arise, flowers will grow on all ivory tusks. If there is no thunder, the flowers will not grow, and they will not have a name. The Buddha-nature of beings is also like this; it is always covered by all afflictions and cannot be seen. Therefore, I say that beings are without self. If one can hear this wonderful scripture of the 'Great Nirvana', one will see the Buddha-nature. Like the ivory flowers, even if one hears other sutras and all samadhis, if one has not heard this scripture, one will not know the wonderful form of the Tathagata. It is like when there is no thunder, the flowers on the ivory cannot be seen. After hearing this scripture, one will know the secret treasure of the Buddha-nature spoken by all Tathagatas; it is like the heavenly thunder, which makes the ivory flowers visible. After hearing this scripture, one will know that all immeasurable beings have the Buddha-nature. Because of this meaning, the 'Great Nirvana' is said to be the secret treasure of the Tathagata, which can increase the Dharma body, just like the flowers on the ivory during thunder. Because it can nourish such great meaning, it is named the 'Great Nirvana'. If there are good men and good women who can study this wonderful scripture of the 'Great Nirvana', they should know that this person can repay the Buddha's kindness and is a true disciple of the Buddha.' Bodhisattva Kasyapa said to the Buddha, 'It is truly wonderful, World Honored One! What you have spoken about the Buddha-nature is so profound and difficult to see, difficult to enter, and cannot be comprehended by even the Sravakas (those who attain enlightenment by hearing the Dharma) and Pratyekabuddhas (those who attain enlightenment through observing causes and conditions).' The Buddha said, 'Good man! It is so.'
如是。如汝所嘆，不違我說。」
迦葉菩薩白佛言：「世尊！佛性者，云何甚深難見難入？」
佛言：「善男子！如百盲人，為治目故，造詣良醫。是時良醫，即以金錍，決其眼膜。以一指示，問言：『見不？』盲人答言：『我猶未見。』復以二指、三指示之，乃言：『少見。』善男子！是大涅槃微妙經典，如來未說，亦復如是。無量菩薩，雖具足行諸波羅蜜，乃至十住，猶未能見所有佛性；如來既說，即便少見。是菩薩摩訶薩既得見已，咸作是言：『甚奇，世尊！我等流轉無量生死，常為無我之所惑亂。』善男子！如是菩薩，位階十地，尚不了了知見佛性，何況聲聞、緣覺之人，能得見耶？複次善男子！譬如仰觀虛空鵝雁，為是虛空？為是鵝雁？諦觀不已，彷彿見之。十住菩薩于如來性，知見少分，亦復如是，況復聲聞緣覺之人能得知見？善男子！譬如醉人，欲涉遠路，矇矓見道。十住菩薩于如來性，知見少分，亦復如是。善男子！譬如渴人，行於壙野，是人渴逼，遍行求水，見有叢樹，樹有白鶴，是人迷悶，不能分別是樹是水，諦觀不已，乃見白鶴及以叢樹。善男子！十住菩薩于如來性，知見少分，亦復如是。善男子！譬如有人，在大海中乃至無量百千由旬，遠望大舶樓櫓堂閣，即作是念：『彼是樓
【現代漢語翻譯】 現代漢語譯本：『是的，正如你所讚歎的，與我所說的不相違背。』
迦葉菩薩對佛說：『世尊！佛性（Buddha-nature）是怎樣的，為何如此深奧難見難入？』
佛說：『善男子！譬如一百個盲人，爲了治療眼睛，去拜訪良醫。這時良醫就用金針，刺破他們的眼膜。然後用一根手指指著，問他們：『看見了嗎？』盲人回答說：『我仍然沒有看見。』又用兩根、三根手指指給他們看，他們才說：『稍微看見了。』善男子！這《大涅槃經》（Mahāparinirvāṇa Sūtra）微妙的經典，如來（Tathāgata）沒有說的時候，也是這樣。無數的菩薩（Bodhisattva），雖然具足修行各種波羅蜜（pāramitā），乃至達到十住（ten abodes）的境界，仍然不能見到所有的佛性；如來說了之後，他們才稍微見到。這些菩薩摩訶薩（Bodhisattva-mahāsattva）既然見到了，都這樣說：『太奇妙了，世尊！我們流轉于無量生死之中，常常被無我（anātman）的觀念所迷惑。』善男子！像這樣的菩薩，位階十地（ten bhūmis），尚且不能完全瞭解和見到佛性，何況聲聞（Śrāvaka）、緣覺（Pratyekabuddha）之人，能夠見到呢？再者，善男子！譬如抬頭看虛空中的鵝雁，是虛空呢？還是鵝雁呢？仔細觀察不停，才彷彿看見。十住菩薩對於如來性（Tathāgata-nature），知道和見到少部分，也是這樣，何況聲聞、緣覺之人能夠知道和見到呢？善男子！譬如醉酒的人，想要走遠路，迷迷糊糊地看見道路。十住菩薩對於如來性，知道和見到少部分，也是這樣。善男子！譬如口渴的人，走在曠野中，這個人被口渴逼迫，到處找水，看見有叢樹，樹上有白鶴，這個人迷迷糊糊，不能分辨是樹還是水，仔細觀察不停，才看見白鶴和叢樹。善男子！十住菩薩對於如來性，知道和見到少部分，也是這樣。善男子！譬如有人，在大海中，乃至無量百千由旬（yojana）的地方，遠遠望見大船的樓櫓堂閣，就想：『那是樓閣』。
【English Translation】 English version: 『It is so. As you have praised, it does not contradict what I have said.』
Kāśyapa Bodhisattva said to the Buddha, 『World Honored One! What is the Buddha-nature (Buddha-dhātu), and why is it so profound, difficult to see, and difficult to enter?』
The Buddha said, 『Good man! It is like a hundred blind people, who, in order to cure their eyes, go to a skilled physician. At that time, the skilled physician uses a golden needle to pierce their eye membranes. Then, pointing with one finger, he asks, 『Can you see?』 The blind people answer, 『I still cannot see.』 He then points with two or three fingers, and they say, 『We can see a little.』 Good man! This subtle scripture of the Mahāparinirvāṇa Sūtra, when the Tathāgata had not spoken it, was also like this. Countless Bodhisattvas, although they have fully practiced all the pāramitās, and even reached the stage of the ten abodes (daśa-bhūmi), still cannot see all of the Buddha-nature; after the Tathāgata spoke it, they could see a little. These Bodhisattva-mahāsattvas, having seen it, all say, 『How marvelous, World Honored One! We have been transmigrating through countless births and deaths, and have always been confused by the concept of no-self (anātman).』 Good man! Such Bodhisattvas, who have reached the ten bhūmis, still cannot fully understand and see the Buddha-nature, how much less can Śrāvakas and Pratyekabuddhas see it? Furthermore, good man! It is like looking up at geese and swans in the sky, is it the sky? Or is it the geese and swans? Observing carefully and continuously, one can vaguely see them. The Bodhisattvas of the ten abodes know and see a small part of the Tathāgata-nature, and it is also like this, how much less can Śrāvakas and Pratyekabuddhas know and see it? Good man! It is like a drunk person, wanting to travel a long distance, vaguely seeing the road. The Bodhisattvas of the ten abodes know and see a small part of the Tathāgata-nature, and it is also like this. Good man! It is like a thirsty person, walking in a wilderness, this person is compelled by thirst, searching everywhere for water, sees a cluster of trees, and there are white cranes on the trees, this person is confused, unable to distinguish whether it is trees or water, observing carefully and continuously, he then sees the white cranes and the cluster of trees. Good man! The Bodhisattvas of the ten abodes know and see a small part of the Tathāgata-nature, and it is also like this. Good man! It is like a person, in the great ocean, even at a distance of countless hundreds of thousands of yojanas, looking far away at the towers and pavilions of a large ship, and thinking, 『That is a pavilion.』
櫓？為是虛空？』久視乃生必定之心，知是樓櫓。十住菩薩于自身中見如來性，亦復如是。善男子！譬如王子，身極懦弱，通夜遊戲，至明清旦，目視一切悉不明瞭。十住菩薩雖於己身見如來性，亦復如是不大明了。
「複次善男子！譬如臣吏，王事所拘，逼夜還家，電明暫發，因見牛聚，即作是念：『為是牛耶？聚云屋舍？』是人久視，雖生牛想，猶不審定。十住菩薩雖於己身見如來性，未能審定，亦復如是。複次善男子！如持戒比丘，觀無蟲水而見蟲相，即作是念：『此中動者，為是蟲耶？是塵土耶？』久視不已，雖知是塵，亦不明瞭。十住菩薩於己身中見如來性，亦復如是不大明了。複次善男子！譬如有人，于陰闇中遠見小兒，即作是念：『彼為是牛、鷲、鳥、人耶？』久觀不已，雖見小兒猶不明瞭。十住菩薩於己身份見如來性，亦復如是不大明了。複次善男子！譬如有人，于夜闇中見畫菩薩像，即作是念：『是菩薩像、自在天像、大梵天像、成染衣耶？』是人久觀，雖複意謂是菩薩像，亦不明瞭。十住菩薩於己身份見如來性，亦復如是不大明了。善男子！所有佛性如是甚深，難得知見，唯佛能知，非諸聲聞緣覺所及。善男子！智者應作如是分別知如來性。」
迦葉菩薩白佛言：「世尊！佛性如是
【現代漢語翻譯】 現代漢語譯本 『那是樓櫓嗎？還是虛空？』長久觀察后才產生確定的想法，知道那是樓櫓。十住菩薩在自身中見到如來性，也是如此。善男子！譬如王子，身體非常虛弱，整夜玩樂，到天亮時，眼睛看一切都看不清楚。十住菩薩雖然在自身見到如來性，也像這樣不太明瞭。 『再次，善男子！譬如臣子，被王事所拘，深夜才回家，閃電短暫地亮起，因此看到牛群，就想：『這是牛呢？還是聚集的云或房屋？』這個人長久觀察，雖然產生是牛的想法，仍然不能確定。十住菩薩雖然在自身見到如來性，未能確定，也是如此。再次，善男子！譬如持戒的比丘，觀察沒有蟲的水卻看到蟲的影像，就想：『這裡動的東西，是蟲呢？還是塵土呢？』長久觀察后，雖然知道是塵土，也不太明瞭。十住菩薩在自身中見到如來性，也像這樣不太明瞭。再次，善男子！譬如有人，在黑暗中遠遠看到小孩，就想：『那是牛、鷲、鳥還是人呢？』長久觀察后，雖然看到是小孩，仍然不太明瞭。十住菩薩在自身部分見到如來性，也像這樣不太明瞭。再次，善男子！譬如有人，在夜晚黑暗中看到畫的菩薩像，就想：『這是菩薩像、自在天像、大梵天像，還是染色的衣服呢？』這個人長久觀察，雖然認為那是菩薩像，也不太明瞭。十住菩薩在自身部分見到如來性，也像這樣不太明瞭。善男子！所有佛性是如此深奧，難以知曉和見到，只有佛才能知道，不是所有聲聞和緣覺所能達到的。善男子！智者應該這樣分別來了解如來性。』 迦葉菩薩對佛說：『世尊！佛性是如此
【English Translation】 English version 'Is that a watchtower or empty space?' After looking for a long time, one develops a definite idea and knows it is a watchtower. The Bodhisattva of the Ten Abodes, seeing the Tathagata-nature within themselves, is also like this. Good man! It is like a prince, whose body is extremely weak, who plays all night, and by the clear morning, his eyes cannot see everything clearly. The Bodhisattva of the Ten Abodes, although seeing the Tathagata-nature within themselves, is also not very clear about it. Furthermore, good man! It is like a minister, constrained by royal duties, who returns home late at night. A flash of lightning briefly illuminates, and he sees a herd of cows, and thinks: 'Are these cows? Or are they gathered clouds or houses?' This person looks for a long time, and although he thinks they are cows, he is still not certain. The Bodhisattva of the Ten Abodes, although seeing the Tathagata-nature within themselves, is unable to be certain, and is also like this. Furthermore, good man! It is like a monk who observes water that has no insects, yet sees the appearance of insects, and thinks: 'Are the moving things here insects? Or are they dust?' After looking for a long time, although he knows it is dust, he is still not very clear. The Bodhisattva of the Ten Abodes, seeing the Tathagata-nature within themselves, is also not very clear like this. Furthermore, good man! It is like a person who, in the darkness, sees a child from afar, and thinks: 'Is that a cow, a vulture, a bird, or a person?' After looking for a long time, although he sees it is a child, he is still not very clear. The Bodhisattva of the Ten Abodes, seeing the Tathagata-nature within their own being, is also not very clear like this. Furthermore, good man! It is like a person who, in the darkness of night, sees a painted image of a Bodhisattva, and thinks: 'Is that an image of a Bodhisattva, an image of Ishvara (自在天), an image of Mahabrahma (大梵天), or dyed clothing?' This person looks for a long time, and although he thinks it is an image of a Bodhisattva, he is still not very clear. The Bodhisattva of the Ten Abodes, seeing the Tathagata-nature within their own being, is also not very clear like this. Good man! All Buddha-nature is so profound, difficult to know and see, only a Buddha can know it, not all Sravakas (聲聞) and Pratyekabuddhas (緣覺) can reach it. Good man! The wise should make such distinctions to understand the Tathagata-nature.' Kasyapa Bodhisattva said to the Buddha: 'World Honored One! The Buddha-nature is so
微細難知，云何肉眼而能得見？」
佛言：「迦葉！善男子！如彼非想非非想天，亦非二乘所能得知，隨順契經，以信故知。善男子！聲聞緣覺信順如是大涅槃經，自知己身有如來性，亦復如是。善男子！是故應當精勤修習大涅槃經。善男子！如是佛性，唯佛能知，非諸聲聞緣覺所及。」
迦葉菩薩白佛言：「世尊！非聖凡夫有眾生性，皆說有我。」
佛言：「譬如二人共為親友，一是王子、一是貧賤，如是二人互相往返。是時貧人見是王子有一好刀，凈妙第一，心中貪著。王子后時捉持是刀逃至他國。於是貧人，後於他家寄臥止宿，即于眠中，讇語刀刀。傍人聞之，收至王所。時王問言：『汝言刀者，何處得耶？』是人具以上事答王：『王今設使屠割臣身，分張手足，欲得刀者，實不可得。臣與王子素為親厚，先與一處，雖曾眼見，乃至不敢以手𢴤觸，況當故取？』王復問言：『卿見刀時，相貌何類？』答言：『大王！臣所見者，如羖羊角。』王聞是已，欣然而笑語言：『汝今隨意所至，莫生憂怖，我庫藏中都無是刀，況汝乃于王子邊見？』時王即問諸群臣言：『汝等曾見如是刀不？』言已崩背。尋立餘子紹繼王位，復問輔臣：『卿等曾於官藏之中見是刀不？』諸臣答言：『臣等曾見。』覆復問
【現代漢語翻譯】 現代漢語譯本：如此細微難知，如何能用肉眼看見呢？ 佛說：『迦葉！善男子！就像那非想非非想天（佛教三界中的最高層天界），也不是聲聞（聽聞佛陀教誨而修行的人）和緣覺（通過觀察因緣而覺悟的人）所能知曉的，他們是隨順契經（佛陀的經典），以信心才得以瞭解。善男子！聲聞和緣覺信順這樣的大涅槃經（佛陀的最終教誨），從而知道自己身中具有如來性（佛性），也是如此。善男子！因此應當精勤修習大涅槃經。善男子！這樣的佛性，只有佛才能知道，不是所有聲聞和緣覺所能達到的。』 迦葉菩薩對佛說：『世尊！非聖凡夫（沒有達到聖人境界的普通人）有眾生性，都說有我。』 佛說：『譬如兩個人是好朋友，一個是王子，一個是貧賤之人，這兩個人互相往來。這時，貧賤之人看見王子有一把好刀，非常精美，心中貪戀。後來，王子拿著這把刀逃到其他國家。於是，貧賤之人，後來在別人家借宿，在睡夢中，說夢話『刀刀』。旁邊的人聽見，把他抓到國王那裡。國王問他說：『你說刀，是從哪裡得到的？』這個人把事情的經過都告訴了國王：『大王，即使您現在把我肢解，想要得到刀，實際上也是不可能的。我與王子向來親近，以前在一起，雖然曾經親眼看見，甚至不敢用手去觸控，更何況是故意拿走？』國王又問：『你看見刀的時候，它是什麼樣子？』回答說：『大王！我看見的，像公羊的角。』國王聽了，高興地笑著說：『你現在可以隨意去任何地方，不要害怕，我的庫房裡根本沒有這樣的刀，何況你只是在王子那裡見過？』當時，國王就問各位大臣：『你們曾經見過這樣的刀嗎？』說完就去世了。不久，他的兒子繼承王位，又問輔佐大臣：『你們曾經在官府的庫藏中見過這把刀嗎？』大臣們回答說：『我們曾經見過。』又問
【English Translation】 English version: 'So subtle and difficult to know, how can it be seen with the physical eye?' The Buddha said: 'Kāśyapa! Good man! Just like the realm of Neither Perception nor Non-Perception (the highest realm in the Buddhist cosmology), which is also not knowable by Śrāvakas (those who hear the Buddha's teachings and practice) and Pratyekabuddhas (those who attain enlightenment through their own observation of causality), they understand it through faith, in accordance with the sutras. Good man! Śrāvakas and Pratyekabuddhas believe in and follow the Great Nirvāṇa Sūtra (the Buddha's final teachings), and thus know that they possess the Tathāgata-nature (Buddha-nature) within themselves, and it is the same. Good man! Therefore, one should diligently practice the Great Nirvāṇa Sūtra. Good man! Such Buddha-nature can only be known by a Buddha, and is beyond the reach of all Śrāvakas and Pratyekabuddhas.' Bodhisattva Kāśyapa said to the Buddha: 'World Honored One! Non-saints and ordinary people have the nature of sentient beings, and they all say they have a self.' The Buddha said: 'For example, two people are close friends, one is a prince and the other is a poor person, and these two people visit each other. At this time, the poor person sees that the prince has a fine knife, which is very exquisite, and becomes greedy in his heart. Later, the prince takes this knife and flees to another country. Then, the poor person, later staying overnight at someone else's house, in his sleep, mutters 'knife, knife'. The person next to him hears it and takes him to the king. The king asks him: 'Where did you get the knife you speak of?' This person tells the king the whole story: 'Your Majesty, even if you were to dismember my body now, wanting to get the knife, it is actually impossible. I have always been close to the prince, and we used to be together. Although I have seen it with my own eyes, I did not even dare to touch it with my hand, let alone take it intentionally?' The king then asks: 'When you saw the knife, what did it look like?' He replies: 'Your Majesty! What I saw looked like a ram's horn.' Upon hearing this, the king laughs happily and says: 'You may now go wherever you please, do not be afraid, there is no such knife in my treasury, let alone that you only saw it at the prince's place?' At that time, the king asked all his ministers: 'Have you ever seen such a knife?' After saying this, he passed away. Soon, his son succeeded to the throne and asked the assisting ministers: 'Have you ever seen this knife in the official treasury?' The ministers replied: 'We have seen it.'
言：『其狀何似？』答言：『大王！如羖羊角。』王言：『我官藏中，何處當有如是相刀？』次第四王，皆悉撿挍，求索不得。卻後數時，先逃王子，從他國還，來至本土，復得為王。既登王位，復問諸臣：『汝見刀不？』答言：『大王！臣等皆見。』覆復問言：『其狀何似？』答言：『大王！其色清凈，如優缽羅花。』復有答言：『形如羊角。』復有說言：『其色紅赤，猶如火聚。』復有答言：『猶如黑蛇。』時王大笑：『卿等皆悉不見我刀真實之相。』
「善男子！菩薩摩訶薩亦復如是，出現於世說我真相，說已捨去，喻如王子持凈妙刀逃至他國。凡夫愚人說言一切有我、有我，如彼貧人，止宿他舍，讇語刀刀。聲聞緣覺問諸眾生：『我有何相？』答言：『我見我相，大如母指。』或言：『如米、或如稗子。』有言：『我相住在心中，熾然如日。』如是眾生不知我相，喻如諸臣不知刀相。菩薩如是說於我法，凡夫不知種種分別，妄作我相；如問刀相，答似羊角。是諸凡夫次第相續而起邪見，為斷如是諸邪見故，如來示現說于無我。喻如王子語諸臣言，我庫藏中無如是刀。善男子！今日如來所說真我，名曰佛性。如是佛性，我佛法中喻如凈刀。善男子！若有凡夫能善說者，即是隨順無上佛法。若有善能分別隨
【現代漢語翻譯】 現代漢語譯本：有人問：『那刀的形狀像什麼？』回答說：『大王！像羖羊的角。』國王說：『我的官庫里，哪裡會有像這樣的刀？』依次問了四位大臣，都仔細檢查，尋找，卻找不到。過了些時候，先前逃走的王子，從別的國家回來，到了自己的國家，又當上了國王。他登上王位后，又問各位大臣：『你們見過那把刀嗎？』回答說：『大王！我們都見過。』他又問：『那刀的形狀像什麼？』回答說：『大王！它的顏色清凈，像優缽羅花（青蓮花）。』又有人回答說：『形狀像羊角。』又有人說：『它的顏色紅赤，像一團火。』又有人回答說：『像一條黑蛇。』這時國王大笑：『你們都看不到我那把刀真實的形狀。』 『善男子！菩薩摩訶薩（大菩薩）也是這樣，出現在世間宣說我的真實相狀，說完就離開，就像王子拿著精妙的刀逃到別的國家。凡夫愚人說一切有我、有我，就像那些貧窮的人，寄宿在別人家裡，諂媚地說著刀、刀。聲聞（聽聞佛法而修行的人）緣覺（通過觀察因緣而覺悟的人）問眾生：『我的相狀是什麼？』回答說：『我看到我的相狀，大如拇指。』或者說：『像米粒、或者像稗子。』有人說：『我的相狀住在心中，熾熱如太陽。』這些眾生不知道我的相狀，就像那些大臣不知道刀的相狀。菩薩這樣宣說我的法，凡夫不知道，種種分別，妄想出我的相狀；就像問刀的相狀，回答說像羊角。這些凡夫依次相續產生邪見，爲了斷除這些邪見，如來（佛）示現宣說無我。就像王子告訴大臣們說，我的庫藏中沒有這樣的刀。善男子！今天如來說的真我，叫做佛性。這樣的佛性，在我的佛法中比喻為凈刀。善男子！如果有凡夫能夠善於宣說，就是隨順無上的佛法。如果有善於分別隨順
【English Translation】 English version: Someone asked: 'What does the knife look like?' The answer was: 'Your Majesty! Like a ram's horn.' The king said: 'In my treasury, where would there be a knife like that?' He asked the four ministers in turn, and they all carefully checked and searched, but could not find it. After some time, the prince who had previously fled returned from another country, came to his own country, and became king again. After ascending the throne, he asked the ministers again: 'Have you seen that knife?' They replied: 'Your Majesty! We have all seen it.' He asked again: 'What does the knife look like?' They replied: 'Your Majesty! Its color is pure, like an Utpala flower (blue lotus).' Some replied: 'It looks like a ram's horn.' Others said: 'Its color is red, like a ball of fire.' Still others replied: 'Like a black snake.' At this, the king laughed loudly: 'None of you see the true appearance of my knife.' 'Good man! The Bodhisattva Mahasattva (great Bodhisattva) is also like this, appearing in the world to proclaim the true nature of the self, and after speaking, departs, like a prince taking a fine knife and fleeing to another country. Ordinary foolish people say that everything has a self, has a self, like those poor people, lodging in someone else's house, flattering and talking about the knife, the knife. The Sravakas (those who hear the Dharma and practice) and Pratyekabuddhas (those who awaken through observing causes and conditions) ask sentient beings: 'What is the appearance of the self?' They reply: 'I see the appearance of the self, as big as a thumb.' Or they say: 'Like a grain of rice, or like a millet seed.' Some say: 'The appearance of the self resides in the heart, blazing like the sun.' These sentient beings do not know the appearance of the self, just like those ministers do not know the appearance of the knife. The Bodhisattva thus proclaims the Dharma of the self, but ordinary people do not understand, making various distinctions, and falsely imagining the appearance of the self; just like when asked about the appearance of the knife, they answer that it looks like a ram's horn. These ordinary people successively give rise to wrong views, and in order to cut off these wrong views, the Tathagata (Buddha) manifests and proclaims no-self. It is like the prince telling the ministers that there is no such knife in my treasury. Good man! The true self that the Tathagata speaks of today is called Buddha-nature. This Buddha-nature, in my Buddha-dharma, is likened to a pure knife. Good man! If an ordinary person can skillfully proclaim it, then they are in accordance with the supreme Buddha-dharma. If one is skilled in distinguishing and following
順宣說是者，當知即是菩薩相貌。善男子！所有種種異論、咒術、言語、文字，皆是佛說，非外道說。」
迦葉菩薩白佛言：「世尊！云何如來說字根本？」
佛言：「善男子！說初半字，以為根本，持諸記論，咒術文章，諸陰實法。凡夫之人學是字本，然後能知是法、非法。」
迦葉菩薩復白佛言：「世尊！所言字者，其義云何？」
「善男子！有十四音名為字義，所言字者，名曰涅槃，常故不流，若不流者，則為無盡，夫無盡者，即是如來金剛之身，是十四音，名曰字本。
「惡者，不破壞故，不破壞者，名曰三寶，喻如金剛。又復惡者，名不流故，不流者即是如來，如來九孔無所流故，是故不流。又無九孔是故不流，不流即常，常即如來，如來無作是故不流。又復惡者名為功德，功德者即是三寶，是故名惡。
「阿者，名阿阇梨，阿阇梨者，義何謂耶？於世間中，得名聖者。何謂為聖？聖名無著。少欲知足亦名清凈，能度眾生於三有流生死大海，是名為聖。又復阿者名曰制度，修持凈戒隨順威儀。又復阿者名依聖人，應學威儀進止舉動，供養恭敬禮拜三尊，孝養父母及學大乘，善男女等具持禁戒，及諸菩薩摩訶薩等，是名聖人。又復阿者名曰教誨，如言汝來，如是應作，
如是莫作，若有能遮非威儀法，是名聖人，是故名阿。
「億者，即是佛法，梵行廣大，清凈無垢，喻如滿月。汝等如是，應作、不作，是義、非義，此是佛說、此是魔說，是故名億。
「伊者，佛法微妙甚深難得，如自在天大梵天王，法名自在，若能持者，則名護法；又自在者，名四護世，是四自在，則能攝護大涅槃經，亦能自在敷揚宣說。又復伊者，能為眾生自在說法。複次伊者為自在故，說何等是也？所謂修習方等經典。複次伊者，為斷嫉妒，如除稗穢，皆悉能令變成吉祥，是故名伊。
「郁者，于諸經中最上最勝，增長上上謂大涅槃。複次郁者如來之性，聲聞緣覺所未曾聞。如一切處，北郁單越最為殊勝；菩薩若能聽受是經，於一切眾最為殊勝。以是義故，是經得名最上最勝，是故名郁。
「優者，喻如牛乳，諸味中上，如來之性亦復如是，于諸經中最尊最上，若有誹謗，當知是人與牛無別。複次優者，是人名為無慧、正念。誹謗如來微密秘藏，當知是人甚可憐愍，遠離如來秘密之藏，說無我法，是故名優。
「㖶者，即是諸佛、法性、涅槃，是故名㖶。
「嘢者，謂如來義。複次嘢者，如來進止、屈伸、舉動，無不利益一切眾生，是故名嘢。
「烏者，名煩惱
【現代漢語翻譯】 現代漢語譯本：
『如是莫作』，如果能夠遮止不合威儀的法，這就稱為聖人，因此名為阿（a）。 『億』（yi）的意思是，即是佛法，梵行廣大，清凈無垢，譬如滿月。你們應當這樣，什麼應該做，什麼不應該做，什麼是正義，什麼是非義，這是佛說的，這是魔說的，因此名為億。 『伊』（yi）的意思是，佛法微妙甚深難以獲得，如同自在天（Mahesvara，印度教神祇，被認為是宇宙的創造者和毀滅者）和大梵天王（Brahma，印度教的創造之神），法名為自在，如果能夠受持，就稱為護法；又自在的意思，是指四護世（四大天王，佛教的護法神），這四自在，能夠攝護大涅槃經，也能夠自在地敷揚宣說。又伊的意思，是能夠為眾生自在說法。再次，伊的意思是爲了自在的緣故，說什麼是呢？就是修習方等經典（Vaipulya Sutra，大乘佛教經典）。再次，伊的意思是爲了斷除嫉妒，如同除去稗草，都能夠使其變成吉祥，因此名為伊。 『郁』（yu）的意思是，在所有經典中最上最勝，增長上上，指的是大涅槃。再次，郁的意思是如來的佛性，是聲聞（Sravaka，聽聞佛陀教誨而修行的人）和緣覺（Pratyekabuddha，靠自己覺悟的人）所未曾聽聞的。如同一切地方，北郁單越（Uttarakuru，佛教傳說中的四大洲之一，以幸福和長壽著稱）最為殊勝；菩薩如果能夠聽受這部經，在一切眾生中最為殊勝。因為這個緣故，這部經得名最上最勝，因此名為郁。 『優』（you）的意思是，譬如牛乳，在各種味道中最為上等，如來的佛性也是如此，在所有經典中最為尊貴最為上等，如果有誹謗的，應當知道這個人與牛沒有區別。再次，優的意思是，這個人名為沒有智慧、正念。誹謗如來微密秘藏，應當知道這個人非常可憐，遠離如來的秘密寶藏，說無我法，因此名為優。 『㖶』（e）的意思，即是諸佛、法性、涅槃，因此名為㖶。 『嘢』（ye）的意思，是指如來的意義。再次，嘢的意思是，如來的進退、屈伸、舉動，無不利益一切眾生，因此名為嘢。 『烏』（wu）的意思，是指煩惱。
【English Translation】 English version:
'Do not do thus,' if one can prevent actions that are not in accordance with proper conduct, that person is called a sage, hence the name A (a). 'Yi' (yi) means, it is the Buddha Dharma, the Brahma conduct is vast, pure and without defilement, like a full moon. You should be like this, what should be done, what should not be done, what is righteous, what is unrighteous, this is what the Buddha said, this is what Mara said, hence the name Yi. 'I' (yi) means, the Buddha Dharma is subtle, profound, and difficult to obtain, like Mahesvara (a Hindu deity considered the creator and destroyer of the universe) and Brahma (the Hindu god of creation), the Dharma is named self-mastery, if one can uphold it, it is called protecting the Dharma; also self-mastery refers to the Four Guardian Kings (the Four Heavenly Kings, Buddhist guardian deities), these four self-masteries can protect the Mahaparinirvana Sutra, and can also freely expound and proclaim it. Also, I means, it can freely preach the Dharma for sentient beings. Furthermore, I means, for the sake of self-mastery, what is it that is spoken? It is the practice of the Vaipulya Sutras (Mahayana Buddhist scriptures). Furthermore, I means, to cut off jealousy, like removing weeds, all can be transformed into auspiciousness, hence the name I. 'Yu' (yu) means, among all the sutras, it is the most supreme and excellent, increasing upwards, referring to the Mahaparinirvana. Furthermore, Yu means the Buddha-nature of the Tathagata, which has never been heard by Sravakas (those who practice by hearing the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment on their own). Like in all places, Uttarakuru (one of the four continents in Buddhist cosmology, known for happiness and longevity) is the most excellent; if a Bodhisattva can listen to and receive this sutra, they are the most excellent among all beings. Because of this meaning, this sutra is named the most supreme and excellent, hence the name Yu. 'You' (you) means, like milk, which is the best among all flavors, the Buddha-nature of the Tathagata is also like this, the most honored and supreme among all sutras, if there is slander, one should know that this person is no different from a cow. Furthermore, You means, this person is named without wisdom and right mindfulness. Slandering the subtle and secret treasury of the Tathagata, one should know that this person is very pitiful, far from the secret treasury of the Tathagata, speaking of the doctrine of no-self, hence the name You. 'E' (e) means, it is the Buddhas, the Dharma-nature, and Nirvana, hence the name E. 'Ye' (ye) means, it refers to the meaning of the Tathagata. Furthermore, Ye means, the Tathagata's advancing, retreating, bending, stretching, and movements, all benefit all sentient beings, hence the name Ye. 'Wu' (wu) means, it refers to afflictions.
義，煩惱者名曰諸漏，如來永斷一切煩惱，是故名烏。
「炮者，謂大乘義，於十四音是究竟義。大乘經典亦復如是，于諸經論最為究竟，是故名炮。
「庵者，能遮一切諸不凈物，于佛法中能捨一切金銀寶物，是故名庵。
「阿者，名勝乘義。何以故？此大乘典大涅槃經，于諸經中最為殊勝，是故名阿。
「迦者，于諸眾生起大慈悲，生於子想，如羅睺羅，作妙上善義，是故名迦。
「佉者，名非善友，非善友者，名為雜穢。不信如來秘密之藏，是故名佉。
「伽者，名藏，藏者即是如來秘藏，一切眾生皆有佛性，是故名伽。
「𠷐者，如來常音。何等名為如來常音？所謂如來常住不變，是故名𠷐。
「俄者，一切諸行破壞之相，是故名俄。
「遮者，即是修義，調伏一切諸眾生故，名為修義，是故名遮。
「車者，如來覆蔭一切眾生，喻如大蓋，是故名車。
「阇者，是正解脫，無有老相，是故名阇。
「膳者，煩惱繁茂，喻如稠林，是故名膳。
「喏者，是智慧義，知真法性，是故名喏。
「吒者，于閻浮提示現半身而演說法，喻如半月，是故名吒。
「侘者，法身具足，喻如滿月，是故名侘。
「荼者
【現代漢語翻譯】 現代漢語譯本 『烏』，指的是煩惱，也稱為『諸漏』（一切煩惱的流出）。如來（佛陀）永遠斷除了一切煩惱，因此稱為『烏』。 『炮』，指的是大乘的意義，在十四音中是究竟的意義。大乘經典也是如此，在所有經典和論著中最為究竟，因此稱為『炮』。 『庵』，能夠遮蔽一切不凈之物，在佛法中能夠捨棄一切金銀財寶，因此稱為『庵』。 『阿』，指的是殊勝的乘義。為什麼呢？因為這部大乘經典《大涅槃經》在所有經典中最為殊勝，因此稱為『阿』。 『迦』，對於一切眾生生起大慈悲心，視眾生如子，如同羅睺羅（佛陀的兒子），具有微妙至上的善的意義，因此稱為『迦』。 『佉』，指的是非善友，非善友指的是雜穢。不相信如來秘密的寶藏，因此稱為『佉』。 『伽』，指的是藏，藏就是如來的秘密寶藏，一切眾生都具有佛性，因此稱為『伽』。 『𠷐』，是如來的常音。什麼是如來的常音呢？就是說如來常住不變，因此稱為『𠷐』。 『俄』，指的是一切諸行（一切有為法）的破壞之相，因此稱為『俄』。 『遮』，指的是修行的意義，爲了調伏一切眾生，稱為修義，因此稱為『遮』。 『車』，如來覆蔭一切眾生，比喻如同大傘蓋，因此稱為『車』。 『阇』，指的是真正的解脫，沒有衰老之相，因此稱為『阇』。 『膳』，指的是煩惱繁茂，比喻如同茂密的森林，因此稱為『膳』。 『喏』，指的是智慧的意義，了知真實的法性，因此稱為『喏』。 『吒』，在閻浮提（我們所居住的世界）示現半身而演說佛法，比喻如同半月，因此稱為『吒』。 『侘』，指的是法身具足，比喻如同滿月，因此稱為『侘』。 『荼』，
【English Translation】 English version 'U', refers to afflictions, also known as 'leaks' (the outflow of all afflictions). The Tathagata (Buddha) has eternally severed all afflictions, therefore it is called 'U'. 'Pao', refers to the meaning of the Mahayana, which is the ultimate meaning among the fourteen sounds. The Mahayana scriptures are also like this, being the most ultimate among all scriptures and treatises, therefore it is called 'Pao'. 'An', is able to shield all impure things, and in the Buddha-dharma, it is able to relinquish all gold, silver, and treasures, therefore it is called 'An'. 'A', refers to the meaning of the supreme vehicle. Why? Because this Mahayana scripture, the 'Mahaparinirvana Sutra', is the most supreme among all scriptures, therefore it is called 'A'. 'Jia', arises great compassion for all sentient beings, regarding them as children, like Rahula (Buddha's son), possessing the meaning of subtle and supreme goodness, therefore it is called 'Jia'. 'Qia', refers to non-virtuous friends, and non-virtuous friends are considered impure. They do not believe in the secret treasury of the Tathagata, therefore it is called 'Qia'. 'Jia', refers to a treasury, and the treasury is the secret treasury of the Tathagata, where all sentient beings possess Buddha-nature, therefore it is called 'Jia'. '𠷐', is the constant sound of the Tathagata. What is the constant sound of the Tathagata? It means that the Tathagata is eternally abiding and unchanging, therefore it is called '𠷐'. 'E', refers to the aspect of the destruction of all phenomena (all conditioned things), therefore it is called 'E'. 'Zhe', refers to the meaning of practice, for the purpose of taming all sentient beings, it is called the meaning of practice, therefore it is called 'Zhe'. 'Che', the Tathagata shelters all sentient beings, likened to a large canopy, therefore it is called 'Che'. 'She', refers to true liberation, without the aspect of aging, therefore it is called 'She'. 'Shan', refers to the flourishing of afflictions, likened to a dense forest, therefore it is called 'Shan'. 'Nuo', refers to the meaning of wisdom, knowing the true nature of reality, therefore it is called 'Nuo'. 'Zha', manifests half of the body in Jambudvipa (the world we inhabit) to expound the Dharma, likened to a half-moon, therefore it is called 'Zha'. 'Cha', refers to the complete embodiment of the Dharma-body, likened to a full moon, therefore it is called 'Cha'. 'Tu',
，是愚癡僧，不知常與無常，喻如小兒，是故名荼。
「祖者，不知師恩，喻如羝羊，是故名祖。
「拏者，非是聖義，喻如外道，是故名拏。
「多者，如來於彼告諸比丘，宜離驚畏，當爲汝等說微妙法，是故名多。
「他者，名愚癡義，眾生流轉生死，纏裹如蠶蜣螂，是故名他。
「陀者，名曰大施，所謂大乘，是故名陀。
「彈者，稱讚功德，所謂三寶，如須彌山，高峻廣大，無有傾倒，是故名彈。
「那者，三寶安住，無有傾動，喻如門閫，是故名那。
「波者，名顛倒義，若言三寶悉皆滅盡，當知是人為自疑惑，是故名波。
「頗者，是世間災，若言世間災起之時三寶亦盡，當知是人，愚癡無智違失聖旨，是故名頗。
「婆者，名佛十力，是故名婆。
「滼者，名為重擔，堪任荷負無上正法，當知是人是大菩薩，是故名滼。
「摩者，是諸菩薩嚴峻制度，所謂大乘大般涅槃，是故名摩。
「蛇者，是諸菩薩，在在處處為諸眾生說大乘法，是故名蛇。
「啰者，能壞貪慾、瞋恚、愚癡，說真實法，是故名啰。
「羅者，名聲聞乘，動轉不住，大乘安固無有傾動，舍聲聞乘，精勤修習無上大乘，是故名羅。
【現代漢語翻譯】 現代漢語譯本 『荼』（tu）：指的是愚癡的僧人，他們不瞭解常與無常的道理，就像小孩子一樣，所以稱為『荼』。 『祖』（zu）：指的是不瞭解師父恩情的僧人，就像公羊一樣，所以稱為『祖』。 『拏』（na）：指的是不符合聖人教義的，就像外道一樣，所以稱為『拏』。 『多』（duo）：指的是如來佛告訴眾比丘，應該遠離驚慌畏懼，將為他們宣說微妙的佛法，所以稱為『多』。 『他』（ta）：指的是愚癡的含義，眾生在生死中流轉，被纏繞就像蠶和蜣螂一樣，所以稱為『他』。 『陀』（tuo）：指的是大布施，也就是所謂的大乘佛法，所以稱為『陀』。 『彈』（tan）：指的是稱讚功德，也就是所謂的三寶（佛、法、僧），就像須彌山一樣，高聳廣大，不會傾倒，所以稱為『彈』。 『那』（na）：指的是三寶安住，不會動搖，就像門檻一樣，所以稱為『那』。 『波』（bo）：指的是顛倒的含義，如果說三寶都會滅盡，應當知道這個人是自己疑惑，所以稱為『波』。 『頗』（po）：指的是世間的災難，如果說世間發生災難時三寶也會滅盡，應當知道這個人愚癡沒有智慧，違背了聖人的旨意，所以稱為『頗』。 『婆』（po）：指的是佛的十種力量，所以稱為『婆』。 『滼』（fan）：指的是重擔，能夠承擔無上正法，應當知道這個人是大菩薩，所以稱為『滼』。 『摩』（mo）：指的是諸菩薩嚴峻的制度，也就是所謂的大乘大般涅槃，所以稱為『摩』。 『蛇』（she）：指的是諸菩薩，在各個地方為眾生宣說大乘佛法，所以稱為『蛇』。 『啰』（la）：指的是能夠破除貪慾、嗔恚、愚癡，宣說真實佛法，所以稱為『啰』。 『羅』（luo）：指的是聲聞乘，動搖不定，而大乘安穩不動搖，捨棄聲聞乘，精勤修習無上大乘，所以稱為『羅』。
【English Translation】 English version '荼' (tu): Refers to foolish monks who do not understand the principle of permanence and impermanence, like children, hence the name '荼'. '祖' (zu): Refers to monks who do not understand the kindness of their teachers, like rams, hence the name '祖'. '拏' (na): Refers to those who do not conform to the teachings of the sages, like heretics, hence the name '拏'. '多' (duo): Refers to the Tathagata telling the monks to stay away from fear and trepidation, and that he will expound the subtle Dharma for them, hence the name '多'. '他' (ta): Refers to the meaning of foolishness, where sentient beings transmigrate in the cycle of birth and death, entangled like silkworms and dung beetles, hence the name '他'. '陀' (tuo): Refers to great giving, which is the so-called Mahayana Dharma, hence the name '陀'. '彈' (tan): Refers to praising merits, which is the so-called Three Jewels (Buddha, Dharma, Sangha), like Mount Sumeru, tall and vast, unshakeable, hence the name '彈'. '那' (na): Refers to the Three Jewels being stable and unmoving, like a threshold, hence the name '那'. '波' (bo): Refers to the meaning of inversion, if one says that the Three Jewels will all perish, know that this person is doubting themselves, hence the name '波'. '頗' (po): Refers to worldly disasters, if one says that when worldly disasters arise, the Three Jewels will also perish, know that this person is foolish and without wisdom, violating the sages' teachings, hence the name '頗'. '婆' (po): Refers to the ten powers of the Buddha, hence the name '婆'. '滼' (fan): Refers to a heavy burden, capable of bearing the supreme righteous Dharma, know that this person is a great Bodhisattva, hence the name '滼'. '摩' (mo): Refers to the strict disciplines of the Bodhisattvas, which is the so-called Mahayana Mahaparinirvana, hence the name '摩'. '蛇' (she): Refers to the Bodhisattvas, who in every place expound the Mahayana Dharma for sentient beings, hence the name '蛇'. '啰' (la): Refers to being able to destroy greed, hatred, and ignorance, and expounding the true Dharma, hence the name '啰'. '羅' (luo): Refers to the Sravaka Vehicle, which is unstable, while the Mahayana is stable and unmoving, abandoning the Sravaka Vehicle, diligently cultivating the supreme Mahayana, hence the name '羅'.
「和者，如來世尊，為諸眾生雨大法雨，所謂世間咒術經書，是故名和。
「奢者遠離三箭，是故名奢。
「沙者，名具足義，若能聽是大涅槃經，則為已得聞持一切大乘經典，是故名沙。
「娑者，為諸眾生演說正法，令心歡喜，是故名娑。
「呵者，名心歡喜，奇哉世尊，離一切行，怪哉如來，入般涅槃，是故名呵。
「𠻬者，名曰魔義，無量諸魔不能毀壞如來秘藏，是故名𠻬。複次𠻬者，乃至示現隨順世間，有父母妻子，是故名𠻬
「魯、流、盧、樓，如是四字，說有四義，謂佛、法、僧及以對法。言對法者隨順世間，如調婆達示現壞僧，化作種種形貌色像；為制戒故，智者了達，不應於此而生畏怖，是名隨順世間之行，以是故名魯、流、盧、樓。
「吸氣舌根、隨鼻之聲，長短超聲，隨音解義，皆因舌齒而有差別，如是字義，能令眾生口業清凈。眾生佛性則不如是假于文字然後清凈。何以故？性本凈故。雖復處在陰界入中，則不同於陰入界也，是故眾生悉應歸依諸菩薩等，以佛性故等視眾生無有差別，是故半字于諸經書、記論文章，而為根本。又半字義，皆是煩惱言說之本，故名半字。滿字者乃是一切善法言說之根本也，譬如世間，為惡之者名為半人，修善
【現代漢語翻譯】 現代漢語譯本 『和』的意思是，如來世尊，為一切眾生降下大法雨，也就是世間的咒術經書，因此稱為『和』。 『奢』的意思是遠離三種箭（貪、嗔、癡），因此稱為『奢』。 『沙』的意思是具足一切功德，如果能夠聽聞這部《大涅槃經》，就等於已經聽聞並受持了一切大乘經典，因此稱為『沙』。 『娑』的意思是為一切眾生演說正法，使他們心生歡喜，因此稱為『娑』。 『呵』的意思是內心歡喜，感嘆世尊的不可思議，遠離一切行為，驚歎如來進入涅槃，因此稱為『呵』。 『𠻬』的意思是魔的含義，無量的魔不能夠毀壞如來的秘密寶藏，因此稱為『𠻬』。另外，『𠻬』也指如來示現隨順世間，有父母妻子，因此稱為『𠻬』。 『魯』、『流』、『盧』、『樓』這四個字，說明有四種含義，即佛、法、僧以及對法。所謂對法，是隨順世間，比如調婆達（Devadatta）示現破壞僧團，化作各種形貌色相；爲了制定戒律，智者應當明瞭，不應該因此而產生畏懼，這叫做隨順世間的行為，因此稱為『魯』、『流』、『盧』、『樓』。 吸氣時舌根、隨著鼻子的聲音，長短超聲，隨著聲音理解意義，都因為舌頭和牙齒而有差別，這樣的字義，能夠使眾生的口業清凈。眾生的佛性則不是這樣，需要藉助文字才能清凈。為什麼呢？因為佛性本來就是清凈的。雖然處在陰界入中，卻不同於陰入界，因此眾生都應該歸依諸菩薩等，因為佛性平等看待眾生沒有差別，因此半字是所有經書、記論文章的根本。而且半字的含義，都是煩惱言說的根本，所以稱為半字。滿字則是一切善法言說的根本，譬如世間，作惡的人稱為半人，修善
【English Translation】 English version 'He' means that the Tathagata, the World Honored One, rains down the great Dharma rain for all sentient beings, which are the worldly mantras and scriptures, therefore it is called 'He'. 'She' means to be far away from the three arrows (greed, hatred, and delusion), therefore it is called 'She'. 'Sha' means to be complete in all merits. If one can hear this 'Great Nirvana Sutra', it is equivalent to having heard and upheld all the Mahayana scriptures, therefore it is called 'Sha'. 'Suo' means to expound the right Dharma for all sentient beings, making their hearts joyful, therefore it is called 'Suo'. 'He' means the joy of the heart, marveling at the World Honored One's inconceivable nature, being apart from all actions, and being amazed that the Tathagata enters Nirvana, therefore it is called 'He'. '𠻬' means the meaning of Mara (demon). Countless Maras cannot destroy the secret treasury of the Tathagata, therefore it is called '𠻬'. Furthermore, '𠻬' also refers to the Tathagata manifesting in accordance with the world, having parents and a wife, therefore it is called '𠻬'. 'Lu', 'Liu', 'Lu', 'Lou', these four words, explain four meanings, namely Buddha, Dharma, Sangha, and the counter-Dharma. The so-called counter-Dharma is in accordance with the world, such as Devadatta (調婆達) manifesting the destruction of the Sangha, transforming into various forms and appearances; for the sake of establishing precepts, the wise should understand that they should not be afraid of this, this is called acting in accordance with the world, therefore it is called 'Lu', 'Liu', 'Lu', 'Lou'. The root of the tongue when inhaling, following the sound of the nose, the length and the super-sound, understanding the meaning according to the sound, all have differences because of the tongue and teeth. Such meanings of words can purify the karma of speech of sentient beings. The Buddha-nature of sentient beings is not like this, needing to rely on words to be purified. Why? Because the Buddha-nature is originally pure. Although it is in the realms of the skandhas, the sense bases, and the sense spheres, it is different from the skandhas, sense bases, and sense spheres. Therefore, all sentient beings should take refuge in all Bodhisattvas, because the Buddha-nature regards all sentient beings equally without difference. Therefore, the half-word is the root of all scriptures, treatises, and writings. Moreover, the meaning of the half-word is the root of all afflictive speech, therefore it is called the half-word. The full word is the root of all virtuous speech. For example, in the world, those who do evil are called half-people, those who cultivate good
之者名為滿人。如是一切經書記論，皆因半字而為根本。若言如來及正解脫，入於半字，是事不然。何以故？離文字故，是故如來於一切法，無礙無著真得解脫。何等名為解了字義？有知如來出現於世，能滅半字，是故名為解了字義。若有隨逐半字義者，是人不知如來之性。何等名為無字義也？親近修習不善法者，是名無字。又無字者雖能親近修習善法，不知如來常與無常、恒與非恒，及法僧二寶、律與非律、經與非經、魔說佛說，若有不能如是分別，是名隨逐無字義也。我今已說如是隨逐無字之義，善男子！是故汝今應離半字，善解滿字。」
迦葉菩薩白佛言：「世尊！我等應當善學字數，今我值遇無上之師，已受如來慇勤誨敕。」
佛贊迦葉：「善哉，善哉！樂正法者，應如是學。」
爾時佛告迦葉菩薩：「善男子！鳥有二種：一名迦鄰提，二名鴛鴦，游止共俱，不相舍離。是苦、無常、無我等法，亦復如是，不得相離。」
迦葉菩薩白佛言：「世尊！云何是苦、無常、無我，如彼鴛鴦、迦鄰提鳥？」
佛言：「善男子！異法是苦，異法是樂；異法是常，異法無常；異法是我，異法無我；譬如稻米異於麻麥，麻麥復異豆粟甘蔗。如是諸種，從其萌芽乃至葉花，皆是無常；果實成熟
【現代漢語翻譯】 現代漢語譯本：那些執著于文字的人被稱為『滿人』（執著于文字的人）。正如一切經書所記載，都以半字（不完整的文字）為根本。如果說如來（佛陀）和真正的解脫，是包含在半字之中，這是不對的。為什麼呢？因為它們是超越文字的。因此，如來對於一切法，沒有任何障礙和執著，真正獲得了解脫。什麼叫做理解文字的意義呢？就是知道如來出現在世間，能夠滅除半字，這才是理解文字的意義。如果有人執著於半字的意義，這個人就不瞭解如來的本性。什麼叫做無字的意義呢？就是親近和修習不善法，這叫做無字。還有一種無字，雖然能夠親近和修習善法，卻不瞭解如來是常還是無常，是恒久還是非恒久，以及佛法僧三寶，戒律和非戒律，經典和非經典，魔的說法和佛的說法。如果不能這樣分辨，就叫做執著于無字的意義。我現在已經說了執著于無字的意義，善男子！所以你現在應該遠離半字，好好理解滿字（完整的文字）。 迦葉菩薩（佛陀的弟子）對佛說：『世尊！我們應當好好學習文字，現在我遇到了無上的導師，已經接受了如來的慇勤教誨。』 佛讚歎迦葉：『好啊，好啊！喜歡正法的人，應當這樣學習。』 這時，佛告訴迦葉菩薩：『善男子！鳥有兩種：一種叫迦鄰提（一種鳥名），一種叫鴛鴦，它們一起遊玩，不相分離。苦、無常、無我等法，也是這樣，不能分離。』 迦葉菩薩對佛說：『世尊！為什麼說苦、無常、無我，像鴛鴦和迦鄰提鳥一樣呢？』 佛說：『善男子！不同的法是苦，不同的法是樂；不同的法是常，不同的法是無常；不同的法是我，不同的法是無我。比如稻米不同於麻麥，麻麥又不同於豆粟甘蔗。這些不同的種子，從發芽到開花，都是無常的；果實成熟
【English Translation】 English version: Those who are attached to letters are called 'full people' (those attached to letters). As all scriptures record, they are all based on half-letters (incomplete letters). If it is said that the Tathagata (Buddha) and true liberation are contained within half-letters, this is not correct. Why? Because they are beyond letters. Therefore, the Tathagata, regarding all dharmas, has no obstacles or attachments, and has truly attained liberation. What is called understanding the meaning of letters? It is knowing that the Tathagata appears in the world and can eliminate half-letters; this is understanding the meaning of letters. If someone is attached to the meaning of half-letters, that person does not understand the nature of the Tathagata. What is called the meaning of no-letters? It is being close to and practicing unwholesome dharmas; this is called no-letters. There is also another kind of no-letters, which, although able to be close to and practice wholesome dharmas, does not understand whether the Tathagata is permanent or impermanent, eternal or non-eternal, as well as the Three Jewels of Buddha, Dharma, and Sangha, precepts and non-precepts, scriptures and non-scriptures, the teachings of Mara and the teachings of the Buddha. If one cannot distinguish these, it is called being attached to the meaning of no-letters. I have now spoken about the meaning of being attached to no-letters, good man! Therefore, you should now stay away from half-letters and properly understand full-letters (complete letters).' Kasyapa Bodhisattva (a disciple of the Buddha) said to the Buddha: 'World Honored One! We should study letters well. Now that I have encountered the supreme teacher, I have received the earnest teachings of the Tathagata.' The Buddha praised Kasyapa: 'Good, good! Those who love the true Dharma should learn in this way.' At this time, the Buddha said to Kasyapa Bodhisattva: 'Good man! There are two kinds of birds: one is called Kalindika (a type of bird), and the other is called a mandarin duck. They play together and do not separate. The dharmas of suffering, impermanence, and no-self are also like this; they cannot be separated.' Kasyapa Bodhisattva said to the Buddha: 'World Honored One! Why are suffering, impermanence, and no-self like mandarin ducks and Kalindika birds?' The Buddha said: 'Good man! Different dharmas are suffering, different dharmas are happiness; different dharmas are permanent, different dharmas are impermanent; different dharmas are self, different dharmas are no-self. For example, rice is different from wheat, and wheat is different from beans, millet, and sugarcane. These different seeds, from sprouting to flowering, are all impermanent; the fruits ripen
，人受用時，乃名為常。何以故？性真實故。」
迦葉白佛言：「世尊！如是等物，若是常者，同如來耶？」
佛言：「善男子！汝今不應作如是說。何以故？若言如來如須彌山，劫壞之時須彌崩倒，如來爾時豈同壞耶？善男子！汝今不應受持是義。善男子！一切諸法唯除涅槃，更無一法而是常者，直以世諦言果實常。」
迦葉菩薩白佛言：「世尊！善哉，善哉！如佛所說。」
佛告迦葉：「如是，如是。善男子！雖修一切契經諸定，乃至未聞大般涅槃，皆言一切悉是無常。聞是經已，雖有煩惱如無煩惱，即能利益一切人天。何以故？曉了己身有佛性故，是名為常。複次善男子！譬如庵羅樹，其花始敷名無常相，若成果實，多所利益乃名為常。如是，善男子！雖修一切契經諸定，未聞如是大涅槃時，咸言一切悉是無常；聞是經已，雖有煩惱如無煩惱，即能利益一切人天。何以故？曉了自身有佛性故，是名為常。複次善男子！譬如金礦，消融之時，是無常相，融已成金，多所利益，乃名為常。如是，善男子！雖修一切契經諸定，未聞如是大涅槃時，咸言一切悉是無常；聞是經已，雖有煩惱如無煩惱，即能利益一切人天。何以故？曉了自身有佛性故，是名為常。複次善男子！譬如胡麻，未被壓時
【現代漢語翻譯】 現代漢語譯本：當人受用時，才稱之為『常』。為什麼呢？因為它的本性是真實的。 迦葉（Kasyapa）菩薩對佛說：『世尊！像這些事物，如果是常的話，那和如來（Tathagata）一樣嗎？』 佛說：『善男子！你不應該這樣說。為什麼呢？如果說如來像須彌山（Sumeru），當劫難來臨時須彌山崩塌，如來難道也會一同壞滅嗎？善男子！你不應該接受這種觀點。善男子！一切諸法，除了涅槃（Nirvana），沒有什麼是常的，只是在世俗諦（Samvriti-satya）的層面說果實是常的。』 迦葉菩薩對佛說：『世尊！說得好，說得好！正如佛所說。』 佛告訴迦葉：『是的，是的。善男子！即使修習一切契經（Sutra）和禪定，乃至沒有聽聞《大般涅槃經》（Mahaparinirvana Sutra），都會說一切都是無常的。聽聞這部經后，即使有煩惱也如同沒有煩惱，就能利益一切人天。為什麼呢？因為明白了自身有佛性（Buddha-nature），這被稱為『常』。再者，善男子！譬如庵羅樹（Amra tree），花剛開放時是無常的相，如果結成果實，能帶來很多利益，才被稱為『常』。如此，善男子！即使修習一切契經和禪定，沒有聽聞《大涅槃經》時，都會說一切都是無常的；聽聞這部經后，即使有煩惱也如同沒有煩惱，就能利益一切人天。為什麼呢？因為明白了自身有佛性，這被稱為『常』。再者，善男子！譬如金礦，當它被熔化時，是無常的相，熔化后成為金子，能帶來很多利益，才被稱為『常』。如此，善男子！即使修習一切契經和禪定，沒有聽聞《大涅槃經》時，都會說一切都是無常的；聽聞這部經后，即使有煩惱也如同沒有煩惱，就能利益一切人天。為什麼呢？因為明白了自身有佛性，這被稱為『常』。再者，善男子！譬如胡麻（Sesame），在沒有被壓榨時
【English Translation】 English version: When people make use of it, then it is called 『permanent』. Why is that? Because its nature is real. Kasyapa Bodhisattva said to the Buddha: 『World Honored One! If these things are permanent, are they the same as the Tathagata?』 The Buddha said: 『Good man! You should not say that. Why is that? If it is said that the Tathagata is like Mount Sumeru, when the kalpa is destroyed and Mount Sumeru collapses, would the Tathagata also be destroyed? Good man! You should not accept this view. Good man! All dharmas, except for Nirvana, are not permanent. It is only in the context of worldly truth (Samvriti-satya) that the fruit is said to be permanent.』 Kasyapa Bodhisattva said to the Buddha: 『World Honored One! Well said, well said! Just as the Buddha has said.』 The Buddha told Kasyapa: 『So it is, so it is. Good man! Even if one cultivates all the Sutras and samadhi, until one has heard the Mahaparinirvana Sutra, one will say that everything is impermanent. After hearing this Sutra, even if one has afflictions, it is as if one has no afflictions, and one can benefit all humans and devas. Why is that? Because one understands that one has Buddha-nature, this is called 『permanent』. Furthermore, good man! For example, the Amra tree, when its flowers first bloom, it is a sign of impermanence. If it bears fruit, it brings many benefits, and then it is called 『permanent』. Likewise, good man! Even if one cultivates all the Sutras and samadhi, until one has heard the Mahaparinirvana Sutra, one will say that everything is impermanent; after hearing this Sutra, even if one has afflictions, it is as if one has no afflictions, and one can benefit all humans and devas. Why is that? Because one understands that one has Buddha-nature, this is called 『permanent』. Furthermore, good man! For example, gold ore, when it is melted, it is a sign of impermanence. After it is melted and becomes gold, it brings many benefits, and then it is called 『permanent』. Likewise, good man! Even if one cultivates all the Sutras and samadhi, until one has heard the Mahaparinirvana Sutra, one will say that everything is impermanent; after hearing this Sutra, even if one has afflictions, it is as if one has no afflictions, and one can benefit all humans and devas. Why is that? Because one understands that one has Buddha-nature, this is called 『permanent』. Furthermore, good man! For example, sesame seeds, when they have not been pressed
名曰無常，既壓成油多有利益，乃名為常。善男子！雖修一切契經諸定，未聞如是大涅槃經，咸言一切悉是無常；聞是經已，雖有煩惱如無煩惱，即能利益一切人天。何以故？曉了己身有佛性故，是名為常。複次善男子！譬如眾流，皆歸於海，一切契經諸定三昧，皆歸大乘大涅槃經。何以故？究竟善說有佛性故。善男子！是故我言異法是常、異法無常，乃至無我亦復如是。」
迦葉菩薩白佛言：「世尊！如來已離憂悲毒箭，夫憂悲者名為天，如來非天。憂悲者名為人，如來非人。憂悲者名二十五有，如來非二十五有。是故如來無有憂悲，何故稱言如來憂悲？」
「善男子！無想天者，名為無想，若無想者則無壽命，若無壽命，云何而有陰界諸入？以是義故，無想天壽，不可說言有所住處。善男子！譬如樹神依樹而住，不得定言依枝、依節、依莖、依葉，雖無定所，不得言無；無想天壽亦復如是。善男子！佛性亦爾，甚深難解，如來實無憂悲苦惱，而於眾生起大慈悲，現有憂悲，視諸眾生如羅睺羅。複次善男子！無想天中所有壽命，唯佛能知，非余所及，乃至非想非非想處亦復如是。迦葉！如來之性清凈無染，猶如化身，何處當有憂悲苦惱？若言如來無憂悲者，云何能利一切眾生，弘廣佛法？若言無者，云
【現代漢語翻譯】 現代漢語譯本：名為無常的事物，如果被壓榨成油，反而會產生許多利益，因此可以稱之為常。善男子！即使修行一切契經和禪定，如果沒有聽聞過這樣的大涅槃經，都會認為一切都是無常的；聽聞此經后，即使有煩惱也如同沒有煩惱，就能利益一切人天。為什麼呢？因為明白了自身具有佛性，這就可以稱之為常。再者，善男子！譬如眾多的河流，最終都歸於大海，一切契經、禪定和三昧，最終都歸於大乘大涅槃經。為什麼呢？因為此經究竟圓滿地闡述了佛性。善男子！因此我說，異法是常，異法是無常，乃至無我也同樣如此。 迦葉菩薩對佛說：『世尊！如來已經遠離了憂愁悲傷的毒箭，憂愁悲傷屬於天道，而如來不是天道。憂愁悲傷屬於人道，而如來不是人道。憂愁悲傷屬於二十五有（三界中的二十五種存在狀態），而如來不屬於二十五有。因此，如來沒有憂愁悲傷，為什麼說如來有憂愁悲傷呢？』 『善男子！無想天（色界第四禪天中的一種）被稱為無想，如果無想，就沒有壽命；如果沒有壽命，怎麼會有陰（五蘊）、界（十八界）、入（十二入）呢？因此，無想天的壽命，不能說它有固定的住處。善男子！譬如樹神依附樹木而住，不能確定說它依附在樹枝、樹節、樹幹或樹葉上，雖然沒有固定的住所，但也不能說它不存在；無想天的壽命也是如此。善男子！佛性也是這樣，非常深奧難以理解，如來實際上沒有憂愁悲傷苦惱，但對眾生生起大慈悲心，示現出憂愁悲傷的樣子，看待眾生如同自己的兒子羅睺羅（釋迦牟尼佛的兒子）。再者，善男子！無想天中的所有壽命，只有佛才能知道，不是其他人所能瞭解的，乃至非想非非想處（三界最高的天界）也是如此。迦葉！如來的本性清凈無染，如同化身，哪裡會有憂愁悲傷苦惱呢？如果說如來沒有憂愁悲傷，又怎麼能利益一切眾生，弘揚佛法呢？如果說沒有，那麼』
【English Translation】 English version: That which is called impermanent, if pressed into oil, will produce much benefit, and therefore can be called permanent. Good man! Even if one cultivates all the sutras and samadhis, if one has not heard of this Great Nirvana Sutra, one will say that everything is impermanent; after hearing this sutra, even if one has afflictions, it is as if one has no afflictions, and one can benefit all humans and devas. Why is that? Because one understands that one has Buddha-nature, and this can be called permanent. Furthermore, good man! Just as many streams all flow into the sea, all sutras, samadhis, and trances all return to the Great Vehicle Great Nirvana Sutra. Why is that? Because this sutra ultimately and completely explains Buddha-nature. Good man! Therefore, I say that different dharmas are permanent, different dharmas are impermanent, and even no-self is also like this. Bodhisattva Kasyapa said to the Buddha: 'World Honored One! The Tathagata has already left behind the poisonous arrows of sorrow and grief. Sorrow and grief belong to the heavens, but the Tathagata is not of the heavens. Sorrow and grief belong to humans, but the Tathagata is not human. Sorrow and grief belong to the twenty-five existences (the twenty-five states of existence in the three realms), but the Tathagata does not belong to the twenty-five existences. Therefore, the Tathagata has no sorrow or grief, why do you say that the Tathagata has sorrow and grief?' 'Good man! The Heaven of No-Thought (a type of heaven in the fourth dhyana of the Form Realm) is called no-thought. If there is no-thought, then there is no life; if there is no life, how can there be skandhas (five aggregates), dhatus (eighteen realms), and ayatanas (twelve entrances)? Therefore, the lifespan of the Heaven of No-Thought cannot be said to have a fixed abode. Good man! Just as a tree spirit dwells in a tree, it cannot be said to dwell on a branch, a node, a trunk, or a leaf. Although it has no fixed abode, it cannot be said that it does not exist; the lifespan of the Heaven of No-Thought is also like this. Good man! Buddha-nature is also like this, very profound and difficult to understand. The Tathagata actually has no sorrow, grief, or suffering, but out of great compassion for sentient beings, he manifests sorrow and grief, and views all sentient beings as his own son Rahula (the son of Shakyamuni Buddha). Furthermore, good man! All the lifespans in the Heaven of No-Thought can only be known by the Buddha, and cannot be understood by others, and even the Realm of Neither Perception Nor Non-Perception (the highest heaven in the three realms) is also like this. Kasyapa! The nature of the Tathagata is pure and undefiled, like an emanation body, where would there be sorrow, grief, or suffering? If it is said that the Tathagata has no sorrow or grief, how can he benefit all sentient beings and propagate the Dharma? If it is said that there is none, then'
何而言等視眾生如羅睺羅？若不等視如羅睺羅，如是之言則為虛妄。以是義故，善男子！佛不可思議，法不可思議，眾生佛性不可思議，無想天壽不可思議。如來有憂及以無憂，是佛境界，非諸聲聞緣覺所知。
「善男子！譬如空中，舍宅微塵不可住立，若言舍宅不因空住無有是處，以是義故，不可說舍住于虛空、不住虛空。凡夫之人，雖復說言舍住虛空，而是虛空實無所住。何以故？性無住故。善男子！心亦如是，不可說言住陰界入及以不住，無想天壽亦復如是，如來憂悲亦復如是，若無憂悲，云何說言等視眾生如羅睺羅？若言有者，復云何言性同虛空？善男子！譬如幻師，雖復化作種種宮殿，殺生長養繫縛放舍，及作金銀、琉璃寶物、叢林樹木，都無實性。如來亦爾，隨順世間，示現憂悲，無有真實。善男子！如來已入于般涅槃，云何當有憂悲苦惱？若謂如來入于涅槃是無常者，當知是人則有憂悲。若謂如來不入涅槃常住不變，當知是人無有憂悲。如來有愁及以無愁，無能知者。
「複次善男子！譬如下人，能知下法，不知中上；中者知中，不知于上；上者知上，及知中下。聲聞緣覺亦復如是，齊知自地。如來不爾，悉知自地及以他地，是故如來名無礙智。示現幻化，隨順世間，凡夫肉眼謂是真實；
【現代漢語翻譯】 現代漢語譯本： 為什麼說（佛）平等看待眾生如同羅睺羅（佛陀之子）？如果不能平等看待如同羅睺羅，這樣說就是虛妄的。因為這個道理，善男子！佛的境界不可思議，佛法不可思議，眾生的佛性不可思議，無想天（色界天之一，無粗想，僅存細想）的壽命不可思議。如來有憂愁和沒有憂愁，這是佛的境界，不是所有聲聞（聽聞佛法而修行證果的人）和緣覺（不依佛陀教導，自行悟道的人）所能知道的。
善男子！譬如在空中，房屋和微塵都不能停留，如果說房屋不是依靠空間而存在，這是不可能的。因為這個道理，不能說房屋住在虛空中，也不能說不住在虛空中。凡夫俗人，雖然說房屋住在虛空中，但實際上虛空並沒有什麼可以住的。為什麼呢？因為虛空本性沒有住處。善男子！心也是這樣，不能說心住在陰（五蘊，構成人身的五種要素）、界（十八界，包括六根、六塵、六識）、入（十二入，六根和六塵）之中，也不能說不住在其中。無想天的壽命也是這樣，如來的憂愁和悲傷也是這樣。如果沒有憂愁和悲傷，怎麼能說平等看待眾生如同羅睺羅呢？如果說有憂愁和悲傷，又怎麼能說（佛性）本性如同虛空呢？善男子！譬如魔術師，雖然能變出各種宮殿，殺生、生長、養育、束縛、釋放，以及變出金銀、琉璃寶物、叢林樹木，但這些都沒有真實的性質。如來也是這樣，隨順世間，示現憂愁和悲傷，但沒有真實的憂愁和悲傷。善男子！如來已經進入涅槃（佛教修行者所證悟的最高境界，指脫離生死輪迴），怎麼會有憂愁和苦惱呢？如果認為如來進入涅槃是無常的，應當知道這個人是有憂愁和悲傷的。如果認為如來不入涅槃，常住不變，應當知道這個人沒有憂愁和悲傷。如來有憂愁和沒有憂愁，沒有人能夠知道。
再次，善男子！譬如下等人，能知道下等的事情，不知道中等和上等的事情；中等人知道中等的事情，不知道上等的事情；上等人知道上等的事情，也知道中等和下等的事情。聲聞和緣覺也是這樣，只能知道自己所處的境界。如來不是這樣，完全知道自己所處的境界，也知道其他境界，所以如來被稱為無礙智（沒有任何障礙的智慧）。（如來）示現幻化，隨順世間，凡夫俗人的肉眼認為這是真實的。
【English Translation】 English version: Why is it said that (the Buddha) regards all beings equally as Rahula (Buddha's son)? If they are not regarded equally as Rahula, such a statement would be false. Because of this principle, good man! The realm of the Buddha is inconceivable, the Dharma is inconceivable, the Buddha-nature of sentient beings is inconceivable, and the lifespan of the Asamjnika Heaven (a realm in the Form realm where there are no gross thoughts, only subtle ones) is inconceivable. The Tathagata has sorrow and has no sorrow, this is the realm of the Buddha, not known by all Sravakas (those who attain enlightenment by hearing the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment on their own without a teacher).
Good man! It is like in the sky, houses and dust cannot stand. If it is said that houses do not exist because of space, it is impossible. Because of this principle, it cannot be said that houses reside in emptiness, nor can it be said that they do not reside in emptiness. Ordinary people, although they say that houses reside in emptiness, in reality, emptiness has nothing to reside in. Why? Because emptiness has no inherent place to reside. Good man! The mind is also like this, it cannot be said that the mind resides in the skandhas (the five aggregates that constitute a person), the dhatus (the eighteen realms, including the six senses, six sense objects, and six consciousnesses), and the ayatanas (the twelve sense bases, the six senses and six sense objects), nor can it be said that it does not reside in them. The lifespan of the Asamjnika Heaven is also like this, and the Tathagata's sorrow and sadness are also like this. If there is no sorrow and sadness, how can it be said that all beings are regarded equally as Rahula? If it is said that there is sorrow and sadness, how can it be said that (Buddha-nature) is inherently like emptiness? Good man! It is like a magician, although he can conjure various palaces, killing, growing, nurturing, binding, releasing, and conjuring gold, silver, lapis lazuli treasures, and forests of trees, these have no real nature. The Tathagata is also like this, in accordance with the world, showing sorrow and sadness, but there is no real sorrow and sadness. Good man! The Tathagata has already entered Nirvana (the highest state of enlightenment in Buddhism, referring to liberation from the cycle of birth and death), how can there be sorrow and suffering? If it is thought that the Tathagata's entry into Nirvana is impermanent, it should be known that this person has sorrow and sadness. If it is thought that the Tathagata does not enter Nirvana, but remains constant and unchanging, it should be known that this person has no sorrow and sadness. The Tathagata has sorrow and has no sorrow, no one can know.
Furthermore, good man! It is like a lower person, who knows lower things, but does not know middle and higher things; a middle person knows middle things, but does not know higher things; a higher person knows higher things, and also knows middle and lower things. Sravakas and Pratyekabuddhas are also like this, they only know their own realm. The Tathagata is not like this, he fully knows his own realm, and also knows other realms, therefore the Tathagata is called unobstructed wisdom (wisdom without any obstacles). (The Tathagata) shows illusions, in accordance with the world, and the ordinary people's physical eyes think this is real.
而欲盡知如來無礙無上智者，無有是處。有愁無愁，唯佛能知，以是因緣，異法有我，異法無我；是名鴛鴦、迦鄰提鳥性。◎
「◎複次善男子！佛法猶如鴛鴦共行。是迦鄰提及鴛鴦鳥，盛夏水漲，選擇高原，安處其子，為長養故，然後隨本，安隱而游。如來出世亦復如是，化無量眾令住正法，如彼鴛鴦迦鄰提鳥，選擇高原安置其子。如來亦爾，令諸眾生所作已辦，即便入于大般涅槃。善男子！是名異法是苦，異法是樂，諸行是苦，涅槃是樂，第一微妙壞諸行故。」
迦葉菩薩白佛言：「世尊！云何眾生得涅槃者名第一樂？」
佛言：「善男子！如我所說，諸行和合，名為老死。
「謹慎無放逸， 是處名甘露； 放逸不謹慎， 是名為死句。 若不放逸者， 則得不死處； 如其放逸者， 常趣于死路。
「若放逸者名有為法，是有為法為第一苦。不放逸者則名涅槃，彼涅槃者名為甘露，第一最樂。若趣諸行，是名死處，受第一苦；若至涅槃，則名不死，受最妙樂。若不放逸，雖集諸行，是亦名為常樂、不死、不破壞身。云何放逸？云何不放逸？非聖凡夫是名放逸常死之法，出世聖人是不放逸無有老死。何以故？入于第一常樂涅槃。以是義故，異法是苦、異法是樂、異法
【現代漢語翻譯】 現代漢語譯本 想要完全瞭解如來（Tathagata，佛的稱號）無礙無上的智慧，是不可能的。有憂愁或無憂愁，只有佛才能知道，因為這個緣故，『異法』（指與涅槃不同的世俗法）中有『我』（atman，靈魂），『異法』中無『我』；這被稱為鴛鴦、迦鄰提鳥的本性。 「再次，善男子！佛法就像鴛鴦一起行動。這迦鄰提鳥和鴛鴦鳥，在盛夏水漲時，會選擇高地，安置它們的幼鳥，爲了養育它們，然後才回到原來的地方，安穩地遊玩。如來出世也是這樣，教化無量眾生安住于正法，就像那鴛鴦和迦鄰提鳥，選擇高地安置它們的幼鳥。如來也是這樣，讓一切眾生所作已辦，就進入大般涅槃（Mahaparinirvana，佛的最終寂滅）。善男子！這被稱為『異法』是苦，『異法』是樂，諸行（samskara，一切有為法）是苦，涅槃是樂，因為涅槃是第一微妙的，能壞滅諸行。」 迦葉菩薩（Kasyapa Bodhisattva，佛陀的十大弟子之一）對佛說：「世尊！為什麼眾生得到涅槃被稱為第一樂呢？」 佛說：「善男子！正如我所說，諸行和合，就稱為老死。 『謹慎不放逸，是處名為甘露（amrita，不死之藥）；放逸不謹慎，這被稱為死路。若不放逸者，則得不死之處；如果放逸者，常常走向死亡之路。』 「如果放逸，就稱為有為法（samskrta-dharma，因緣和合而生的法），這有為法是第一苦。不放逸則稱為涅槃，那涅槃被稱為甘露，是第一最樂。如果趨向諸行，這稱為死處，承受第一苦；如果到達涅槃，則稱為不死，承受最妙的樂。如果不放逸，即使聚集諸行，這也稱為常樂、不死、不破壞之身。什麼是放逸？什麼是不放逸？非聖凡夫稱為放逸，是常死之法，出世聖人是不放逸，沒有老死。為什麼呢？因為他們進入第一常樂涅槃。因為這個道理，『異法』是苦，『異法』是樂，『異法』
【English Translation】 English version To fully know the Tathagata's (Buddha's title) unobstructed and supreme wisdom is impossible. Whether there is sorrow or no sorrow, only the Buddha knows, and because of this, in 'different dharmas' (referring to worldly dharmas different from Nirvana) there is 'self' (atman, soul), and in 'different dharmas' there is no 'self'; this is called the nature of the mandarin duck and the Kalavinka bird. 「Furthermore, good man! The Buddha's teachings are like mandarin ducks moving together. These Kalavinka and mandarin ducks, when the water rises in high summer, choose high ground to place their young, to nurture them, and then return to their original place, to play peacefully. The Tathagata's appearance in the world is also like this, transforming countless beings to abide in the right Dharma, just like those mandarin ducks and Kalavinka birds, choosing high ground to place their young. The Tathagata is also like this, allowing all beings to complete what needs to be done, and then enter the Great Parinirvana (Mahaparinirvana, the final extinction of the Buddha). Good man! This is called 'different dharmas' are suffering, 'different dharmas' are joy, all conditioned things (samskara, all conditioned phenomena) are suffering, Nirvana is joy, because Nirvana is the first and most subtle, able to destroy all conditioned things.」 Kasyapa Bodhisattva (one of the ten great disciples of the Buddha) said to the Buddha: 「World Honored One! Why is it that when beings attain Nirvana, it is called the first joy?」 The Buddha said: 「Good man! As I have said, the aggregation of all conditioned things is called old age and death. 『Careful and not negligent, this place is called amrita (the elixir of immortality); negligent and not careful, this is called the path of death. If one is not negligent, then one attains the place of immortality; if one is negligent, one always goes towards the path of death.』 「If one is negligent, it is called conditioned dharma (samskrta-dharma, dharmas that arise from causes and conditions), and this conditioned dharma is the first suffering. Not being negligent is called Nirvana, and that Nirvana is called amrita, the first and greatest joy. If one goes towards conditioned things, this is called the place of death, enduring the first suffering; if one reaches Nirvana, it is called immortality, enduring the most wonderful joy. If one is not negligent, even if one gathers conditioned things, this is also called eternal joy, immortality, and an indestructible body. What is negligence? What is non-negligence? Non-holy ordinary people are called negligent, which is the dharma of constant death, while the holy people who have transcended the world are non-negligent, and there is no old age or death. Why? Because they enter the first eternal joy of Nirvana. Because of this reason, 'different dharmas' are suffering, 'different dharmas' are joy, 'different dharmas'
是我，異法無我。如人在地，仰觀虛空，不見鳥跡。善男子！眾生亦爾，無有天眼，在煩惱中而不自見有如來性，是故我說無我密教。所以者何？無天眼者，不知真我，橫計我故，因諸煩惱所造有為，即是無常，是故我說異法是常、異法無常。
「精進勇健者， 若處於山頂， 平地及曠野， 常見諸凡夫。 升大智慧殿， 無上微妙臺， 既自除憂患， 亦見眾生憂。
「如來悉斷無量煩惱，住智慧山，見諸眾生常在無量億煩惱中。」
迦葉菩薩復白佛言：「世尊！如偈所說，是義不然。何以故？入涅槃者無憂、無喜，云何得升智慧臺殿？復當云何住在山頂而見眾生？」
佛言：「善男子！智慧殿者，即名涅槃。無憂愁者謂如來也，有憂愁者名凡夫人，以凡夫憂故，如來無憂。須彌山頂者謂正解脫，勤精進者喻須彌山無有動轉。地謂有為行也，是諸凡夫安住是地，造作諸行。其智慧者則名正覺，離有常住，故名如來。如來愍念無量眾生常為諸有毒箭所中，是故名為如來有憂。」
迦葉菩薩復白佛言：「世尊！若使如來有憂戚者，則不得稱為等正覺。」
佛言：「迦葉！皆有因緣，隨有眾生應受化處，如來於中示現受生，雖現受生，而實無生，是故如來名常住法，如
【現代漢語翻譯】 現代漢語譯本： 我是異法無我（指與傳統認知不同的「我」）。就像一個人站在地上，仰望天空，卻看不到鳥的軌跡一樣。善男子！眾生也是如此，沒有天眼，身處煩惱之中卻看不到自己具有如來（Tathagata）的佛性，所以我說無我密教。這是為什麼呢？因為沒有天眼的人，不瞭解真正的我，反而執著于虛妄的「我」，因此由各種煩惱所造作的有為法，都是無常的。所以我說異法是常，異法是無常。 『精進勇猛的人，如果身處山頂，平地或曠野，都能看見各種凡夫俗子。登上大智慧的殿堂，無上微妙的臺階，既能自己消除憂患，也能看見眾生的憂愁。』 『如來（Tathagata）徹底斷除了無量的煩惱，安住在智慧之山，看見眾生常常處於無量億的煩惱之中。』 迦葉菩薩（Kasyapa Bodhisattva）再次對佛說：『世尊！如偈頌所說，這個道理不對。為什麼呢？進入涅槃（Nirvana）的人沒有憂愁，沒有喜悅，怎麼能登上智慧的殿堂？又怎麼能住在山頂而看見眾生呢？』 佛說：『善男子！智慧的殿堂，就是指涅槃。沒有憂愁的人是指如來，有憂愁的人是指凡夫俗子。因為凡夫有憂愁，所以如來沒有憂愁。須彌山頂是指真正的解脫，勤奮精進的人就像須彌山一樣不會動搖。地是指有為的修行，這些凡夫安住在這片土地上，造作各種行為。而智慧的人則稱為正覺，脫離了有為的常住，所以稱為如來。如來憐憫無量的眾生常常被各種有毒的箭射中，所以說如來有憂愁。』 迦葉菩薩再次對佛說：『世尊！如果如來有憂愁，就不能稱為等正覺（Samyaksambuddha）。』 佛說：『迦葉！一切都有因緣，根據眾生應該被教化的處所，如來在其中示現受生，雖然示現受生，但實際上並沒有真正的生，所以如來被稱為常住法，就像虛空一樣。』
【English Translation】 English version: I am the 'other-dharma' no-self (referring to a 'self' different from traditional understanding). It's like a person standing on the ground, looking up at the sky, and not seeing any traces of birds. Good man! Sentient beings are also like this, without the heavenly eye, they are in the midst of afflictions and do not see that they possess the Tathagata (Buddha) nature, therefore I speak of the secret teaching of no-self. Why is this? Because those without the heavenly eye do not understand the true self, but instead cling to the illusory 'self', therefore the conditioned phenomena created by various afflictions are all impermanent. Therefore, I say that the 'other-dharma' is permanent, and the 'other-dharma' is impermanent. 'The diligent and courageous one, if situated on a mountaintop, on level ground, or in a wilderness, can see all kinds of ordinary people. Ascending the hall of great wisdom, the supreme and subtle platform, one can both eliminate one's own worries and see the worries of sentient beings.' 'The Tathagata has completely severed immeasurable afflictions, dwells on the mountain of wisdom, and sees sentient beings constantly in immeasurable billions of afflictions.' Kasyapa Bodhisattva again said to the Buddha: 'World Honored One! As the verse says, this meaning is not correct. Why is that? Those who enter Nirvana have no worries, no joy, how can they ascend the hall of wisdom? And how can they dwell on the mountaintop and see sentient beings?' The Buddha said: 'Good man! The hall of wisdom refers to Nirvana. The one without worries refers to the Tathagata, and the one with worries refers to ordinary people. Because ordinary people have worries, the Tathagata has no worries. The summit of Mount Sumeru refers to true liberation, and the diligent and vigorous one is like Mount Sumeru, unmoving. The ground refers to conditioned practice, and these ordinary people dwell on this ground, creating various actions. The wise one is called the Right Enlightenment, having departed from the permanent dwelling of conditioned existence, therefore called the Tathagata. The Tathagata pities immeasurable sentient beings who are constantly struck by various poisonous arrows, therefore it is said that the Tathagata has worries.' Kasyapa Bodhisattva again said to the Buddha: 'World Honored One! If the Tathagata has worries, then he cannot be called the Samyaksambuddha (Perfectly Enlightened One).' The Buddha said: 'Kasyapa! Everything has its causes and conditions. According to the places where sentient beings should be taught, the Tathagata manifests birth among them. Although manifesting birth, there is actually no real birth, therefore the Tathagata is called the permanent dharma, like space.'
迦鄰提、鴛鴦等鳥。◎
大般涅槃經卷第八 大正藏第 12 冊 No. 0374 大般涅槃經
大般涅槃經卷第九
北涼天竺三藏曇無讖譯◎如來性品第四之六
「複次善男子！譬如有人，見月不現，皆言月沒，而作沒想，而此月性，實無沒也；轉現他方，彼處眾生，復謂月出，而此月性，實無出也。何以故？以須彌山障故不現，其月常生，性無出沒。如來、應、正遍知亦復如是，出於三千大千世界，或閻浮提示有父母，眾生皆謂如來生於閻浮提內。或閻浮提示現涅槃，而如來性實無涅槃，而諸眾生皆謂如來實般涅槃，喻如月沒。善男子！如來之性實無生滅，為化眾生故示生滅。善男子！如此滿月，余方見半；此方半月，余方見滿。閻浮提人若見月初，皆謂一日，起初月想。見月盛滿，謂十五日，生盛滿想。而此月性，實無虧盈，因須彌山而有增減。善男子！如來亦爾，于閻浮提或現初生，或現涅槃。現始生時，猶如初月，一切皆謂童子初生，行於七步如二日月，或復示現入于書堂，如三日月，示現出家，如八日月，放大智慧微妙光明，能破無量眾生魔眾，如十五日盛滿之月。或復示現三十二相、八十種好，以自莊嚴而現涅槃，喻如月蝕。如是眾生所見不同，或見半月，或見滿月，
【現代漢語翻譯】 迦鄰提（Kalavinka，一種美妙的鳥）和鴛鴦等鳥。
《大般涅槃經》卷第八 大正藏第 12 冊 No. 0374 《大般涅槃經》
《大般涅槃經》卷第九
北涼天竺三藏曇無讖譯 如來性品第四之六
『再者，善男子！譬如有人，看見月亮不出現，都說月亮沉沒了，併產生沉沒的想法，而這月亮的本性，實際上並沒有沉沒；它只是轉移到其他地方顯現，那裡的眾生又認為月亮升起了，而這月亮的本性，實際上並沒有升起。為什麼呢？因為須彌山遮擋的緣故而不顯現，月亮一直存在，其本性沒有升起和沉沒。如來、應供、正遍知（Tathagata, Arhat, Samyaksambuddha）也是如此，出現在三千大千世界，或者在閻浮提（Jambudvipa，我們所居住的娑婆世界）示現有父母，眾生都認為如來生於閻浮提內。或者在閻浮提示現涅槃，而如來的本性實際上沒有涅槃，而眾生都認為如來真的進入了涅槃，就像月亮沉沒一樣。善男子！如來的本性實際上沒有生滅，爲了教化眾生才示現生滅。善男子！就像這滿月，在其他地方看到的是半月；這個地方的半月，在其他地方看到的是滿月。閻浮提的人如果看到新月，都認為是初一，產生初月的想法。看到月亮圓滿，認為是十五，產生圓滿的想法。而這月亮的本性，實際上沒有虧損和盈滿，是因為須彌山的原因而有增減。善男子！如來也是這樣，在閻浮提或者示現初生，或者示現涅槃。示現開始出生時，就像初月，一切都認為童子初生，行走七步就像二日月，或者示現進入書堂，就像三日月，示現出家，就像八日月，放出智慧微妙的光明，能夠破除無量眾生的魔眾，就像十五日圓滿的月亮。或者示現三十二相（32 marks of a great man）、八十種好（80 minor marks of a great man），以此來莊嚴自己而示現涅槃，就像月蝕。像這樣眾生所見不同，或者看到半月，或者看到滿月，』
【English Translation】 Kalavinka (a beautiful bird) and mandarin ducks, and other birds.
The Mahāparinirvāṇa Sūtra, Scroll 8 Taisho Tripitaka Vol. 12, No. 0374, The Mahāparinirvāṇa Sūtra
The Mahāparinirvāṇa Sūtra, Scroll 9
Translated by Tripitaka Master Dharmaksema of Northern Liang, India Chapter Four, Section Six: On the Buddha-Nature
'Furthermore, good man! It is like a person who, seeing the moon not appear, all say that the moon has set, and they think it has set. But the nature of this moon, in reality, has not set; it has merely moved to appear in another place. The beings there then think that the moon has risen, but the nature of this moon, in reality, has not risen. Why is this? Because it is obscured by Mount Sumeru, and so it does not appear. The moon is always present, and its nature has neither rising nor setting. The Tathagata, Arhat, Samyaksambuddha is also like this. He appears in the three thousand great thousand worlds, or in Jambudvipa (the world we live in) he shows having parents, and all beings think that the Tathagata was born in Jambudvipa. Or in Jambudvipa he shows entering Nirvana, but the nature of the Tathagata, in reality, does not enter Nirvana, and all beings think that the Tathagata has truly entered Nirvana, just like the moon setting. Good man! The nature of the Tathagata, in reality, has no birth or death; it is for the sake of converting beings that he shows birth and death. Good man! Just like this full moon, in other places it is seen as a half-moon; and the half-moon in this place is seen as a full moon in other places. If the people of Jambudvipa see the new moon, they all think it is the first day of the month, and they have the thought of the new moon. When they see the moon full, they think it is the fifteenth day, and they have the thought of the full moon. But the nature of this moon, in reality, has no waxing or waning; it is because of Mount Sumeru that there is increase and decrease. Good man! The Tathagata is also like this. In Jambudvipa, he either shows his first birth, or he shows his Nirvana. When he shows his first birth, it is like the new moon, and all think that a child has just been born, and he walks seven steps like the second or third day of the moon. Or he shows entering a school, like the third day of the moon. He shows leaving home, like the eighth day of the moon. He emits the subtle light of wisdom, which can destroy the demonic hosts of countless beings, like the full moon on the fifteenth day. Or he shows the thirty-two marks (32 marks of a great man) and the eighty minor marks (80 minor marks of a great man), using these to adorn himself and show Nirvana, like a lunar eclipse. In this way, the beings see differently; some see a half-moon, and some see a full moon.'
或見月蝕，而此月性實無增減、蝕啖之者，常是滿月。如來之身亦復如是，是故名為常住不變。
「複次善男子！喻如滿月一切悉現，在在處處、城邑聚落、山澤水中、若井若池、若瓫若鍑、一切皆現，有諸眾生，行百由旬，百千由旬見月常隨，凡夫愚人妄生憶想，言：『我本于城邑屋宅，見如是月，今復於此空澤而見，為是本月？為異於本？』各作是念，月形大小或如鍑口，或復有言大如車輪，或言猶如四十九由旬。一切皆見月之光明，或見團圓喻如金盤。是月性一，種種眾生，各見異相。善男子！如來亦爾，出現於世，或有人天而作是念：『如來今者在我前住。』復有眾生亦生是念：『如來今者在我前住。』或有聾啞，亦見如來有聾啞相。眾生雜類，言音各異，皆謂如來悉同己語，亦各生念：『在我舍宅受我供養。』或有眾生，見如來身廣大無量。有見微小，或有見佛是聲聞像，或復有見為緣覺像。有諸外道復各念言：『如來今者，在我法中出家學道。』或有眾生復作是念：『如來今者獨為我故出現於世。』如來實性喻如彼月，即是法身，是無生身。方便之身隨順於世，示現無量本業因緣，在在處處示現有生，猶如彼月。以是義故，如來常住無有變易。
「複次善男子！如羅睺羅阿修羅王以手遮月，
【現代漢語翻譯】 現代漢語譯本 或者看到月蝕，但月亮的本性實際上沒有增減，也沒有被吞噬，它始終是圓滿的。如來的身體也是如此，因此被稱為常住不變。
『再者，善男子！譬如滿月，一切都顯現，在各個地方、城鎮村落、山澤水中，無論是井還是池塘，無論是盆還是鍋，一切都顯現。有些眾生，行走百由旬（古印度長度單位，約合12-15公里），百千由旬，看到月亮總是跟隨。凡夫愚人妄生思量，說：』我本來在城鎮房屋中，看到這樣的月亮，現在又在這空曠的沼澤中看到，這是原來的月亮嗎？還是不同於原來的？』各自這樣想，月亮的形狀大小，有的像鍋口，有的說大如車輪，有的說像四十九由旬。一切都看到月亮的光明，有的看到團圓像金盤。月亮的本性是一個，種種眾生，各自看到不同的形象。善男子！如來也是這樣，出現在世間，有的人天會這樣想：』如來現在在我面前住。』又有眾生也生這樣的想法：』如來現在在我面前住。』有的聾啞人，也看到如來有聾啞的相。眾生種類繁雜，語言各異，都認為如來和自己說同樣的話，也各自產生想法：』在我的住宅接受我的供養。』有的眾生，看到如來的身體廣大無量。有的看到微小，有的看到佛是聲聞（佛教修行者，聽聞佛陀教誨而修行）的形象，有的又看到是緣覺（不需佛陀教導，自行悟道的修行者）的形象。有些外道又各自想：』如來現在，在我的法中出家學道。』有的眾生又這樣想：』如來現在只為我一個人而出現在世間。』如來的真實本性，譬如那月亮，就是法身（佛的真理之身），是無生之身。方便之身隨順於世間，示現無量的本業因緣，在各個地方示現出生，猶如那月亮。因為這個緣故，如來常住，沒有變易。
『再者，善男子！譬如羅睺羅（阿修羅王名，傳說中能吞噬日月）阿修羅王用手遮住月亮，
【English Translation】 English version Or one might see a lunar eclipse, but the moon's nature is actually without increase or decrease, and is not consumed; it is always a full moon. The body of the Tathagata is also like this, therefore it is called constant and unchanging.
『Furthermore, good man! It is like the full moon, everything appears, in every place, in cities and villages, in mountains and waters, whether in wells or ponds, whether in pots or cauldrons, everything appears. There are beings who travel a hundred yojanas (an ancient Indian unit of distance, approximately 12-15 kilometers), a hundred thousand yojanas, and see the moon always following. Ordinary foolish people give rise to deluded thoughts, saying: 『I originally saw such a moon in the city and houses, and now I see it again in this empty marsh. Is this the original moon? Or is it different from the original?』 Each thinks this way, the shape and size of the moon, some say it is like the mouth of a pot, some say it is as big as a chariot wheel, some say it is like forty-nine yojanas. All see the light of the moon, some see it round like a golden plate. The nature of the moon is one, but various beings see different appearances. Good man! The Tathagata is also like this, appearing in the world, some gods and humans will think: 『The Tathagata is now dwelling in front of me.』 There are also beings who have the thought: 『The Tathagata is now dwelling in front of me.』 Some who are deaf and mute also see the Tathagata with deaf and mute characteristics. Beings are of various kinds, with different languages, all think that the Tathagata speaks the same language as themselves, and each has the thought: 『In my house, he receives my offerings.』 Some beings see the Tathagata's body as vast and immeasurable. Some see it as small, some see the Buddha as a Sravaka (a Buddhist practitioner who follows the teachings of the Buddha) image, and some see it as a Pratyekabuddha (a practitioner who attains enlightenment on their own without a teacher) image. Some non-Buddhists each think: 『The Tathagata is now, in my Dharma, ordained and learning the Way.』 Some beings also think: 『The Tathagata now appears in the world only for my sake.』 The true nature of the Tathagata is like that moon, which is the Dharmakaya (the body of truth of the Buddha), it is the body without birth. The expedient body follows the world, showing countless causes and conditions of past actions, showing birth in every place, like that moon. Because of this meaning, the Tathagata is constant and without change.
『Furthermore, good man! It is like Rahula (name of an Asura king, a mythical being said to devour the sun and moon), the Asura king, covering the moon with his hand,
世間諸人咸謂月蝕，阿修羅王實不能蝕。以阿修羅障其明故，是月團圓無有虧損，但以手障，故使不現。若攝手時，世間咸謂月已還生，皆言是月多受苦惱。假使百千阿修羅王，不能惱之。如來亦爾，示有眾生於如來所，生粗惡心，出佛身血，起五逆罪，至一闡提，為未來世諸眾生故，如是示現壞僧斷法而作留難。假使百千無量諸魔，不能侵出如來身血。所以者何？如來之身無有肉血、筋脈、骨髓。如來真實實無惱壞，眾生皆謂法、僧毀壞，如來滅盡。而如來性真實無變，無有破壞，隨順世間，如是示現。複次善男子！如二人鬥，若以刀杖傷身出血，雖至於死，不起殺想。如是業相，輕而不重。于如來所，本無殺心，雖出身血，是業亦爾，輕而不重。如來如是，于未來世為化眾生示現業報。
「複次善男子！猶如良醫，勤教其子，醫方根本，此是根藥、此是莖藥、此是色藥，種種相貌汝當善知。其子敬奉父之所敕，精勤習學，善解諸藥。是醫后時壽盡命終，其子號啕而作是言：『父本教我，根藥如是，莖藥如是，花葯如是，色相如是。』如來亦爾，為化眾生示現制戒，應當如是，受持莫犯作五逆罪、誹謗正法及一闡提。為未來世起是事者，是故示現，欲令比丘，于佛滅後作如是知，此是契經甚深之義，此是戒律
【現代漢語翻譯】 現代漢語譯本：世間的人都說月亮被吞食了，但阿修羅王實際上並不能吞食月亮。是因為阿修羅遮擋了月亮的光明，所以月亮本身是圓滿無缺的，只是因為被手遮擋，才看不見。當手移開時，世間的人都說月亮又重新出現了，都說月亮遭受了很多苦惱。即使有成百上千的阿修羅王，也不能使月亮受到損害。如來也是這樣，示現有些眾生對如來生起粗暴惡劣的心，使佛身出血，犯下五逆罪，甚至成為一闡提（斷善根的人），爲了未來世的眾生，才這樣示現破壞僧團、斷絕佛法、製造障礙。即使有成百上千無量的魔，也不能使如來身出血。這是為什麼呢？因為如來的身體沒有肉、血、筋脈、骨髓。如來真實地沒有受到任何損害，眾生都認為佛法、僧團被破壞了，如來滅盡了。而如來的本性真實不變，沒有破壞，只是隨順世間，這樣示現而已。再說，善男子！就像兩個人打鬥，如果用刀或棍棒傷到身體出血，即使因此而死，也不會產生殺害的想法。這樣的業相，是輕微而不嚴重的。對於如來，本來沒有殺害的心，即使使佛身出血，這樣的業也是輕微而不嚴重的。如來是這樣，爲了在未來世教化眾生而示現業報。 再說，善男子！就像一位好醫生，勤奮地教導他的兒子，關於醫方的根本，『這是根藥，這是莖藥，這是花葯，這是顏色藥』，各種形狀你都要好好了解。他的兒子恭敬地聽從父親的教誨，精勤地學習，很好地瞭解各種藥物。這位醫生後來壽命終盡去世了，他的兒子號啕大哭，說：『父親曾經教導我，根藥是這樣的，莖藥是這樣的，花葯是這樣的，顏色是這樣的。』如來也是這樣，爲了教化眾生而示現制定戒律，應當這樣受持，不要違犯，不要犯五逆罪、誹謗正法以及成為一闡提。爲了未來世會發生這些事情的人，所以才這樣示現，想要讓比丘們在佛陀滅度後知道，『這是契經（佛經）甚深的含義，這是戒律』。
【English Translation】 English version: People in the world commonly say that the moon is being eaten, but the Asura King (a type of demigod) cannot actually eat it. It is because the Asura obscures the moon's light, so the moon itself is perfectly round and without defect, but it is hidden from view by a hand. When the hand is removed, people in the world say that the moon has reappeared, and they say that the moon has suffered much distress. Even if there were hundreds or thousands of Asura Kings, they could not harm the moon. The Tathagata (Buddha) is also like this, showing that some beings develop coarse and evil thoughts towards the Tathagata, causing the Buddha's body to bleed, committing the five heinous crimes, and even becoming an Icchantika (one who has severed their roots of goodness). For the sake of future beings, this is shown as destroying the Sangha (monastic community), cutting off the Dharma (teachings), and creating obstacles. Even if there were hundreds or thousands of countless demons, they could not cause the Tathagata's body to bleed. Why is this? Because the Tathagata's body has no flesh, blood, tendons, or marrow. The Tathagata is truly unharmed, but beings think that the Dharma and Sangha are destroyed, and that the Tathagata has passed away. But the Tathagata's nature is truly unchanging, without destruction, and only in accordance with the world, does it appear this way. Furthermore, good man! Like two people fighting, if they injure each other with knives or sticks, causing bleeding, even if it leads to death, there is no intention to kill. Such karmic actions are light and not serious. Towards the Tathagata, there is originally no intention to kill, even if the Buddha's body bleeds, such karma is also light and not serious. The Tathagata is like this, showing the results of karma to teach beings in the future. Furthermore, good man! It is like a good doctor who diligently teaches his son about the fundamentals of medicine, 'This is a root medicine, this is a stem medicine, this is a flower medicine, this is a color medicine,' you must understand all the various forms well. His son respectfully follows his father's instructions, diligently studies, and understands all the medicines well. Later, when the doctor's life comes to an end, his son wails and says, 'My father taught me that root medicine is like this, stem medicine is like this, flower medicine is like this, and color is like this.' The Tathagata is also like this, showing the establishment of precepts to teach beings, that they should uphold them in this way, not violate them, not commit the five heinous crimes, not slander the true Dharma, and not become an Icchantika. For those who will do these things in the future, this is shown, wanting to let the monks know after the Buddha's passing, 'This is the profound meaning of the Sutras (Buddhist scriptures), this is the Vinaya (monastic code).'
輕重之相，此是阿毗曇分別法句，如彼醫子。
「複次善男子！如人知月，六月一蝕，而上諸天，須臾之間已見月蝕。何以故？彼天日長，人間短故。善男子！如來亦爾，天人咸謂如來壽短，如彼天人，須臾之間頻見月蝕。如來又于須臾之間，示現百千萬億涅槃，斷煩惱魔、陰魔、死魔，是故百千萬億天魔，悉知如來入般涅槃。又復示現無量百千先業因緣，隨順世間種種性故，示現如是無量無邊不可思議，是故如來常住無變。複次善男子！譬如明月，眾生樂見，是故稱月號為樂見。眾生若有貪恚愚癡，則不得稱為樂見也。如來如是，其性純善，清凈無垢，是最可稱為樂見也。樂法眾生，視之無厭，噁心之人，不喜瞻睹，以是義故，故言如來喻如明月。
「複次善男子，譬如日出有三時異，謂春夏冬，冬日則短，春日處中，夏日極長。如來亦爾，於此三千大千世界為短壽者，及諸聲聞示現壽短，斯等見已，咸謂如來壽命短促，喻如冬日。為諸菩薩示現中壽，若至一劫若減一劫，喻如春日。唯佛睹佛，其壽無量，喻如夏日。善男子！如來所說方等大乘微密之教，示現世間，雨大法雨，于未來世，若有人能護持是典，開示分別利益眾生，當知是輩真是菩薩，喻如盛夏，天降甘雨。若有聲聞緣覺之人，聞佛如來微
【現代漢語翻譯】 現代漢語譯本：輕重之相，這是《阿毗曇》（佛教論藏）中分別法句的說法，就像醫生的兒子一樣（比喻精通醫理）。 「再者，善男子！比如人知道月亮，六個月會發生一次月蝕，而天上的諸天，在很短的時間內就已經看到月蝕了。為什麼呢？因為天上的時間長，人間的時間短。善男子！如來也是這樣，天人和人都認為如來的壽命短，就像天人，在很短的時間內頻繁看到月蝕。如來又在很短的時間內，示現百千萬億次的涅槃，斷除了煩惱魔、陰魔、死魔，所以百千萬億的天魔，都知道如來入般涅槃。又示現無量百千的先業因緣，順應世間種種的根性，示現如此無量無邊不可思議的境界，所以如來常住不變。再者，善男子！譬如明月，眾生都喜歡看到，所以稱月亮為『樂見』。眾生如果有貪婪、嗔恨、愚癡，就不能稱為『樂見』了。如來也是這樣，他的本性純善，清凈無垢，是最可以稱為『樂見』的。喜歡佛法的眾生，看他不會厭倦，心懷惡意的人，不喜歡瞻仰他，因為這個緣故，所以說如來像明月。 「再者，善男子，譬如太陽的出現有三個時節的不同，就是春夏冬，冬天的太陽短，春天的太陽適中，夏天的太陽最長。如來也是這樣，在這個三千大千世界，為壽命短的人，以及諸聲聞示現壽命短，這些人看到后，都認為如來的壽命短促，就像冬天的太陽。為諸菩薩示現中等的壽命，或者一劫，或者減少一劫，就像春天的太陽。只有佛才能看到佛，他的壽命是無量的，就像夏天的太陽。善男子！如來說的方等大乘微妙秘密的教法，示現在世間，降下大法雨，在未來世，如果有人能夠護持這部經典，開示分別，利益眾生，應當知道這些人真是菩薩，就像盛夏，天降甘雨。如果有聲聞緣覺之人，聽到佛如來微妙
【English Translation】 English version: The characteristics of lightness and heaviness, this is a statement from the Abhidhamma (Buddhist scholastic texts) that distinguishes the phrases of the Dharma, like the son of a physician (a metaphor for being well-versed in medicine). Furthermore, good man! For example, people know that the moon has an eclipse every six months, but the gods in the heavens see a lunar eclipse in a very short time. Why is that? Because the days in the heavens are long, while the days in the human realm are short. Good man! The Tathagata is also like this. Gods and humans all think that the Tathagata's lifespan is short, just like the gods who frequently see lunar eclipses in a short time. The Tathagata also manifests hundreds of thousands of millions of nirvanas in a short time, cutting off the demons of affliction, the demons of the aggregates, and the demons of death. Therefore, hundreds of thousands of millions of heavenly demons all know that the Tathagata has entered parinirvana. Furthermore, he manifests countless hundreds of thousands of past karmic causes, adapting to the various natures of the world, manifesting such immeasurable and inconceivable realms. Therefore, the Tathagata is eternally abiding and unchanging. Furthermore, good man! Just like the bright moon, beings are happy to see it, so the moon is called 'joyful to see.' If beings have greed, hatred, and ignorance, they cannot be called 'joyful to see.' The Tathagata is also like this; his nature is purely good, pure, and without defilement, and he is most worthy of being called 'joyful to see.' Beings who love the Dharma never tire of seeing him, while those with evil minds do not like to look upon him. For this reason, it is said that the Tathagata is like the bright moon. Furthermore, good man, it is like the sun rising at three different times, namely spring, summer, and winter. The winter sun is short, the spring sun is moderate, and the summer sun is the longest. The Tathagata is also like this. In this great trichiliocosm, he manifests a short lifespan to those with short lifespans and to the Shravakas. When these people see this, they all think that the Tathagata's lifespan is short, like the winter sun. He manifests a medium lifespan to the Bodhisattvas, either one kalpa or less than one kalpa, like the spring sun. Only a Buddha can see a Buddha, and his lifespan is immeasurable, like the summer sun. Good man! The profound and secret teachings of the Vaipulya Mahayana that the Tathagata speaks are manifested in the world, raining down the great Dharma rain. In the future, if there are people who can uphold this scripture, explain and distinguish it, and benefit beings, you should know that these people are truly Bodhisattvas, like the heavy rain that falls from the sky in the height of summer. If there are Shravakas and Pratyekabuddhas who hear the Tathagata's profound
密之教，喻如冬日多遇冷患。菩薩之人，若聞如是微密教誨，如來常住性無變易，喻如春日，萌牙開敷。而如來性，實無長短，為世間故，示現如是，即是諸佛真實法性。
「複次善男子！譬如眾星，晝則不現，而人皆謂晝星滅沒，其實不沒，所以不現，日光映故。如來亦爾，聲聞緣覺不能得見，喻如世人不見晝星。複次善男子！譬如陰闇，日月不現，愚夫謂言日月失沒，而是日月實不失沒。如來正法滅盡之時，三寶現沒亦復如是，非為永滅，是故當知如來常住無有變易。何以故？三寶真性，不為諸垢之所染故。
「複次善男子！譬如黑月，彗星夜現，其明炎熾暫出還沒，眾生見已，生不祥想。諸辟支佛亦復如是，出無佛世，眾生見已，皆謂如來真實滅度，生憂悲想；而如來身實不滅度，如彼日月無有滅沒。
「複次善男子！譬如日出，眾霧悉除。此大涅槃微妙經典亦復如是，出興於世，若有眾生一經耳者，悉能滅除一切諸惡、無間罪業。是大涅槃甚深境界不可思議，善說如來微密之性，以是義故，諸善男子、善女人等，應于如來生常住心，無有變易，正法不斷，僧寶不滅，是故應當多修方便，勤學是典，是人不久當得成於阿耨多羅三藐三菩提。是故此經名為無量功德所成，亦名菩提不可窮盡，以
【現代漢語翻譯】 現代漢語譯本：秘密的教義，好比冬日裡容易遭受寒冷的侵襲。菩薩之人，如果聽聞這樣細微秘密的教誨，明白如來常住的本性不會改變，就如同春日，草木萌芽開花。而如來的本性，實際上沒有長短之分，爲了世間的緣故，才示現出這樣的形態，這就是諸佛真實的法性。 『再者，善男子！譬如眾星，在白天不顯現，人們都認為白天的星星是消失了，其實並沒有消失，之所以不顯現，是因為日光遮蔽的緣故。如來也是這樣，聲聞和緣覺不能見到，好比世人看不見白天的星星。再者，善男子！譬如陰暗，日月不顯現，愚笨的人說日月是失落了，而日月實際上並沒有失落。如來正法滅盡的時候，三寶的顯現和消失也是這樣，並非永遠滅絕，所以應當知道如來是常住不滅的，沒有變易。為什麼呢？因為三寶的真實本性，不會被各種污垢所污染。』 『再者，善男子！譬如黑月，彗星在夜晚出現，它的光芒熾熱，暫時出現又消失，眾生看到后，產生不祥的想法。諸辟支佛（獨覺的佛）也是這樣，出現在沒有佛的時代，眾生看到后，都認為如來真的滅度了，產生憂愁悲傷的想法；而如來的身體實際上並沒有滅度，如同日月沒有滅沒一樣。』 『再者，善男子！譬如太陽升起，所有的霧氣都消散。這部《大涅槃經》微妙的經典也是這樣，出現在世間，如果有眾生一旦聽聞，都能消除一切諸惡、無間罪業。這是《大涅槃經》甚深的境界，不可思議，善於闡述如來秘密的本性，因為這個緣故，諸位善男子、善女人等，應當對如來生起常住不滅的心，正法不會斷絕，僧寶不會滅亡，所以應當多修習方便法門，勤奮學習這部經典，這個人不久就會成就阿耨多羅三藐三菩提（無上正等正覺）。因此這部經典名為無量功德所成就，也名為菩提不可窮盡，因為』
【English Translation】 English version: The secret teachings are like encountering cold sickness in winter. If a Bodhisattva hears such subtle and secret teachings, understanding that the Tathagata's (如來) permanent nature is unchanging, it is like spring, when sprouts emerge and flowers bloom. The nature of the Tathagata (如來), in reality, has no length or shortness; it is for the sake of the world that such forms are manifested. This is the true Dharma nature of all Buddhas. 'Furthermore, good man! It is like the stars, which are not visible during the day, and people say that the stars have disappeared, but in reality, they have not disappeared. The reason they are not visible is because they are obscured by the sunlight. The Tathagata (如來) is also like this; Sravakas (聲聞) and Pratyekabuddhas (緣覺) cannot see him, just as people cannot see the stars during the day. Furthermore, good man! It is like darkness, when the sun and moon are not visible, and foolish people say that the sun and moon have been lost, but in reality, the sun and moon have not been lost. When the Tathagata's (如來) true Dharma is about to perish, the appearance and disappearance of the Three Jewels (三寶) are also like this; they are not eternally extinguished. Therefore, you should know that the Tathagata (如來) is permanent and unchanging. Why? Because the true nature of the Three Jewels (三寶) is not defiled by any impurities.' 'Furthermore, good man! It is like a dark moon, when a comet appears at night, its light blazing and then temporarily disappearing. When sentient beings see this, they have ominous thoughts. The Pratyekabuddhas (辟支佛) are also like this; they appear in times when there is no Buddha, and when sentient beings see them, they all think that the Tathagata (如來) has truly passed into Nirvana, and they feel sorrow and grief. But the Tathagata's (如來) body has not actually passed into Nirvana, just like the sun and moon do not disappear.' 'Furthermore, good man! It is like when the sun rises, all the fog dissipates. This wonderful Sutra of the Great Nirvana (大涅槃經) is also like this; when it appears in the world, if any sentient being hears it even once, they can eliminate all evil and the karma of the five heinous crimes. This is the profound and inconceivable realm of the Great Nirvana (大涅槃經), which skillfully explains the secret nature of the Tathagata (如來). For this reason, all good men and good women should have a constant and unchanging mind towards the Tathagata (如來), that the true Dharma will not be cut off, and that the Sangha (僧寶) will not perish. Therefore, one should diligently practice the expedient methods and diligently study this Sutra. Such a person will soon attain Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提). Therefore, this Sutra is called the accomplishment of immeasurable merits, and it is also called the inexhaustible Bodhi, because'
不盡故，故得稱為大般涅槃；有善光故，猶如夏日，身無邊故，名大涅槃。
「複次善男子！如日月光，諸明中最，一切諸明，所不能及。大涅槃光，亦復如是，于諸契經，三昧光明最為殊勝，諸經三昧所有光明，所不能及。何以故？大涅槃光，能入眾生諸毛孔故。眾生雖無菩提之心，而能為作菩提因緣，是故複名大般涅槃。」
迦葉菩薩白佛言：「世尊！如佛所說，大涅槃光入於一切眾生毛孔，眾生雖無菩提之心，而能為作菩提因者，是義不然。何以故？世尊！犯四重禁、作五逆人及一闡提，光明入身作菩提因者，如是等輩，與凈持戒、修習諸善，有何差別？若無差別，如來何故說四依義？世尊！又如佛言，若有眾生聞大涅槃一經于耳，則得斷除諸煩惱者；如來云何先說，有人于恒河沙等佛所發心，聞大涅槃不解其義。若不解義，云何能斷一切煩惱？」
佛言：「善男子！除一闡提，其餘眾生聞是經已，悉皆能作菩提因緣。法聲光明入毛孔者，必定當得阿耨多羅三藐三菩提。何以故？若有人能供養恭敬無量諸佛，方乃得聞大涅槃經，薄福之人則不得聞。所以者何？大德之人乃能得聞如是大事，廝下小人則不得聞。何等為大？所謂諸佛甚深秘藏，謂佛性是，以是義故，名為大事。」
迦葉菩
【現代漢語翻譯】 現代漢語譯本 因為它不是有限的，所以被稱為大般涅槃（Maha-parinirvana，大解脫）；因為它具有善的光芒，就像夏日的陽光一樣；因為它身體無邊無際，所以被稱為大涅槃。
『再者，善男子！就像日月的光芒，在所有光明中最亮，一切光明都無法與之相比。大涅槃的光芒也是如此，在所有契經（Sutra，佛經）和三昧（Samadhi，禪定）的光明中最為殊勝，其他經文和三昧的所有光明都無法與之相比。為什麼呢？因為大涅槃的光芒能夠進入眾生的所有毛孔。即使眾生沒有菩提（Bodhi，覺悟）之心，也能為他們種下菩提的因緣，因此又被稱為大般涅槃。』
迦葉菩薩（Kasyapa Bodhisattva）對佛說：『世尊！正如佛所說，大涅槃的光芒進入一切眾生的毛孔，即使眾生沒有菩提之心，也能為他們種下菩提的因，這個道理是不成立的。為什麼呢？世尊！犯下四重禁（Four Grave Prohibitions，佛教戒律）、造作五逆罪（Five Heinous Crimes，佛教重罪）以及一闡提（Icchantika，斷善根者）的人，如果光明進入他們的身體就能種下菩提的因，那麼這些人與清凈持戒、修習諸善的人有什麼區別呢？如果沒有區別，如來（Tathagata，佛的稱號）為什麼還要說四依義（Four Reliances，佛教修行原則）呢？世尊！又如佛所說，如果有眾生聽到大涅槃經（Maha-parinirvana Sutra）入耳，就能斷除一切煩惱；如來為什麼又說，有人在恒河沙數（Ganges River sand number，極多的數量）的佛所發心，聽聞大涅槃經卻不理解其中的含義。如果不理解含義，又怎麼能斷除一切煩惱呢？』
佛說：『善男子！除了一闡提，其餘眾生聽聞此經后，都能種下菩提的因緣。法聲的光明進入毛孔的人，必定會證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。為什麼呢？如果有人能夠供養恭敬無量諸佛，才能聽聞大涅槃經，福薄的人則無法聽聞。這是為什麼呢？只有大德之人才能聽聞如此大事，卑微小人則無法聽聞。什麼是大事呢？就是諸佛甚深的秘密寶藏，也就是佛性（Buddha-nature），因為這個道理，所以稱為大事。』
迦葉菩薩
【English Translation】 English version Because it is not finite, it is called the Great Parinirvana (Maha-parinirvana); because it has good light, like the summer sun; because its body is boundless, it is called the Great Nirvana.
'Furthermore, good man! Just like the light of the sun and moon, which is the brightest among all lights, and no other light can compare to it. The light of the Great Nirvana is also like this, it is the most supreme among all the lights of the Sutras (Sutra, Buddhist scriptures) and Samadhi (Samadhi, meditation), and all the lights of other scriptures and Samadhi cannot compare to it. Why is that? Because the light of the Great Nirvana can enter all the pores of sentient beings. Even if sentient beings do not have the mind of Bodhi (Bodhi, enlightenment), it can create the causes and conditions for Bodhi for them, therefore it is also called the Great Parinirvana.'
Kasyapa Bodhisattva said to the Buddha: 'World Honored One! As the Buddha said, the light of the Great Nirvana enters the pores of all sentient beings, and even if sentient beings do not have the mind of Bodhi, it can create the cause of Bodhi for them, this principle is not valid. Why is that? World Honored One! If those who have committed the Four Grave Prohibitions (Four Grave Prohibitions, Buddhist precepts), committed the Five Heinous Crimes (Five Heinous Crimes, Buddhist grave sins), and the Icchantika (Icchantika, those who have severed their roots of goodness), if the light enters their bodies and creates the cause of Bodhi, then what is the difference between these people and those who purely uphold the precepts and cultivate all good deeds? If there is no difference, why did the Tathagata (Tathagata, title of the Buddha) speak of the Four Reliances (Four Reliances, Buddhist principles of practice)? World Honored One! Also, as the Buddha said, if there are sentient beings who hear the Great Nirvana Sutra (Maha-parinirvana Sutra) in their ears, they can cut off all afflictions; why did the Tathagata say earlier that some people have made the aspiration in the presence of Buddhas as numerous as the sands of the Ganges River (Ganges River sand number, an extremely large number), and yet they do not understand the meaning of the Great Nirvana Sutra. If they do not understand the meaning, how can they cut off all afflictions?'
The Buddha said: 'Good man! Except for the Icchantika, all other sentient beings, after hearing this Sutra, can create the causes and conditions for Bodhi. Those whose pores are entered by the light of the Dharma sound will surely attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment). Why is that? If someone can make offerings and respect countless Buddhas, then they can hear the Great Nirvana Sutra, those with little merit cannot hear it. Why is that? Only those with great virtue can hear such a great matter, those who are lowly and small cannot hear it. What is a great matter? It is the profound secret treasure of all Buddhas, which is the Buddha-nature (Buddha-nature), because of this principle, it is called a great matter.'
Kasyapa Bodhisattva
薩白佛言：「世尊！云何未發菩提心者，得菩提因？」
佛告迦葉：「若有聞是大涅槃經，言我不用發菩提心，誹謗正法，是人即于夢中見羅剎像，心中怖懅，羅剎語言：『咄，善男子！汝今若不發菩提心，當斷汝命。』是人惶怖，覺已即發菩提之心。是人命終，若在三惡及在人天，續復憶念菩提之心，當知是人是大菩薩摩訶薩也。以是義故，是大涅槃威神力故，能令未發菩提心者作菩提因。善男子！是名菩薩發心因緣，非無因緣，以是義故，大乘妙典真佛所說。
「複次善男子！如虛空中興大雲雨，注于大地，枯木、石山、高原、堆阜，水所不住，流注下田，陂池悉滿，利益無量一切眾生。是大涅槃微妙經典亦復如是，雨大法雨，普潤眾生，唯一闡提發菩提心無有是處。複次善男子！譬如焦種，雖遇甘雨，百千萬劫，終不生芽，芽若生者亦無是處。一闡提輩亦復如是，雖聞如是大般涅槃微妙經典，終不能發菩提心牙，若能發者無有是處。何以故？是人斷滅一切善根，如彼焦種，不能復生菩提根牙。複次善男子！譬如明珠置濁水中，以珠威德水即為清，投之淤泥不能令清。是大涅槃微妙經典亦復如是，置餘眾生五無間罪、四重禁法濁水之中，猶可澄清，發菩提心；投一闡提淤泥之中，百千萬歲，不能令清
【現代漢語翻譯】 現代漢語譯本：薩白菩薩問佛說：『世尊！如果有人還沒有發起菩提心，要如何才能得到菩提的因呢？』 佛告訴迦葉：『如果有人聽聞這部《大涅槃經》，卻說我不需要發起菩提心，並且誹謗正法，這個人就會在夢中見到羅剎（惡鬼）的形象，心中感到恐懼。羅剎會說：『喂，善男子！你如果現在不發起菩提心，我就要斷你的命。』這個人會感到驚慌恐懼，醒來后就會立即發起菩提心。這個人命終之後，無論是在三惡道還是在人天道，都會繼續憶念菩提心。應當知道，這個人是大菩薩摩訶薩（偉大的菩薩）。因為這個緣故，由於《大涅槃經》的威神力，能夠使沒有發起菩提心的人種下菩提的因。善男子！這就是菩薩發起菩提心的因緣，並非沒有因緣。因為這個緣故，大乘的微妙經典是真佛所說的。 『再者，善男子！就像虛空中降下大雨，注入大地，枯木、石山、高原、土堆都無法留住雨水，雨水會流向下田，使池塘都充滿，利益無量的一切眾生。《大涅槃經》這部微妙的經典也是如此，降下大法雨，普遍滋潤眾生，只有一闡提（斷絕善根的人）沒有辦法發起菩提心。再者，善男子！譬如焦枯的種子，即使遇到甘露般的雨水，經過百千萬劫，最終也不會發芽，如果能發芽，也是不可能的。一闡提也是如此，即使聽聞這部《大般涅槃經》的微妙經典，最終也不能發起菩提心的芽，如果能發起，也是不可能的。為什麼呢？因為這個人斷滅了一切善根，就像焦枯的種子，不能再生出菩提的根芽。再者，善男子！譬如將明珠放入渾濁的水中，憑藉明珠的威德，水就會變得清澈，但如果放入淤泥中，就不能使水變清。這部《大涅槃經》的微妙經典也是如此，如果將它放入其他眾生犯下五無間罪（殺父、殺母、殺阿羅漢、破和合僧、出佛身血）、四重禁法（殺生、偷盜、邪淫、妄語）的渾濁水中，仍然可以使水澄清，發起菩提心；但如果將它放入一闡提的淤泥中，即使經過百千萬年，也不能使水澄清。』
【English Translation】 English version: Bodhisattva Sabai asked the Buddha, 『World Honored One! How can someone who has not yet generated the Bodhi mind obtain the cause of Bodhi?』 The Buddha told Kasyapa, 『If someone hears this Great Nirvana Sutra and says, 「I do not need to generate the Bodhi mind,」 and slanders the true Dharma, that person will see the image of a Rakshasa (demon) in a dream, and feel fear in their heart. The Rakshasa will say, 「Hey, good man! If you do not generate the Bodhi mind now, I will take your life.」 This person will be terrified, and upon waking, will immediately generate the Bodhi mind. After this person dies, whether they are in the three evil realms or in the human or heavenly realms, they will continue to remember the Bodhi mind. You should know that this person is a great Bodhisattva Mahasattva (great Bodhisattva). Because of this reason, due to the majestic power of the Great Nirvana Sutra, it can enable those who have not generated the Bodhi mind to plant the cause of Bodhi. Good man! This is the cause and condition for a Bodhisattva to generate the Bodhi mind, it is not without cause and condition. Because of this reason, the wonderful Great Vehicle scriptures are spoken by the true Buddha.』 『Furthermore, good man! Just like great rain clouds arise in the empty sky and pour down upon the earth, withered trees, rocky mountains, plateaus, and mounds cannot hold the water, and the water flows down to the lower fields, filling the ponds, benefiting countless sentient beings. The wonderful Great Nirvana Sutra is also like this, raining down the great Dharma rain, universally nourishing sentient beings, only the Icchantika (those who have severed their roots of goodness) have no way to generate the Bodhi mind. Furthermore, good man! For example, a scorched seed, even if it encounters sweet rain, will ultimately not sprout after hundreds of millions of kalpas, and if it could sprout, it would be impossible. The Icchantikas are also like this, even if they hear the wonderful scriptures of the Great Nirvana Sutra, they ultimately cannot sprout the Bodhi mind, and if they could sprout, it would be impossible. Why is this? Because this person has severed all roots of goodness, like a scorched seed, they cannot grow the root of Bodhi. Furthermore, good man! For example, if a bright pearl is placed in muddy water, the water will become clear due to the power of the pearl, but if it is placed in silt, it cannot make the water clear. The wonderful Great Nirvana Sutra is also like this, if it is placed in the muddy water of other sentient beings who have committed the five heinous crimes (killing one's father, killing one's mother, killing an Arhat, disrupting the Sangha, and shedding the blood of a Buddha) and the four grave prohibitions (killing, stealing, sexual misconduct, and lying), it can still make the water clear and generate the Bodhi mind; but if it is placed in the silt of an Icchantika, even after hundreds of millions of years, it cannot make the water clear.』
，起菩提心。何以故？是一闡提，滅諸善根，非其器故。假使是人，百千萬歲，聽受如是大涅槃經，終不能發菩提之心。所以者何？無善心故。
「複次善男子！譬如藥樹，名曰藥王，于諸藥中最為殊勝。若和酪漿、若蜜、若蘇、若水、若乳，若末、若丸，若以涂瘡、薰身、涂目，若見、若嗅，能滅眾生一切諸病。如是藥樹不作是念：『一切眾生，若取我根不應取葉，若取葉者不應取根，若取身者不應取皮，若取皮者不應取身。』是樹雖復不生是念，而能除滅一切病苦。善男子！是大涅槃微妙經典亦復如是，能除一切眾生惡業、四波羅夷、五無間罪，若內、若外所有諸惡，諸有未發菩提心者，因是則得發菩提心。何以故？是妙經典，諸經中王，如彼藥樹，諸藥中王。若有修習是大涅槃及不修者，若聞有是經典名字，聞已敬信，所有一切煩惱重病皆悉除滅，唯不能令一闡提輩安止住于阿耨多羅三藐三菩提。如彼妙藥，雖能療愈種種重病，而不能治必死之人。
「複次善男子！如人手瘡，捉持毒藥，毒則隨入；若無瘡者，毒則不入。一闡提輩亦復如是，無菩提因，如無瘡者，毒不得入。所謂瘡者，即是無上菩提因緣，毒者即是第一妙藥，完無瘡者謂一闡提。複次善男子！譬如金剛，無能壞者，而能破壞一切之
【現代漢語翻譯】 現代漢語譯本：要發起菩提心。為什麼呢？因為一闡提（斷絕善根的人）滅絕了一切善根，不是能容納菩提心的器皿。假設這個人，即使經過百千萬年，聽受這樣的大涅槃經，最終也不能發起菩提之心。這是為什麼呢？因為他們沒有善心。 再者，善男子！譬如有一種藥樹，名叫藥王，在所有藥物中最為殊勝。如果將它和酪漿、蜜、酥油、水、乳汁混合，或者製成粉末、藥丸，或者用來塗抹瘡口、熏身、涂眼，或者僅僅是看到、聞到，就能消除眾生的一切疾病。這棵藥樹不會這樣想：『一切眾生，如果取我的根就不應該取葉，如果取葉就不應該取根，如果取我的樹身就不應該取皮，如果取皮就不應該取樹身。』這棵樹雖然沒有這樣的想法，卻能消除一切病苦。善男子！這部微妙的大涅槃經典也是如此，能消除一切眾生的惡業、四波羅夷（四種根本重罪）、五無間罪（五種極重罪），無論是內在的還是外在的所有惡行。那些還沒有發起菩提心的人，因為這部經典就能發起菩提心。為什麼呢？因為這部微妙的經典，是所有經典中的王者，就像那棵藥樹，是所有藥物中的王者。如果有修習這部大涅槃經的，或者沒有修習的，如果聽到這部經典的名字，聽了之後恭敬信奉，所有一切煩惱重病都會被消除，唯獨不能讓一闡提輩安住于阿耨多羅三藐三菩提（無上正等正覺）。就像那神奇的藥物，雖然能治癒各種重病，卻不能治癒必死之人。 再者，善男子！就像人的手上有瘡，如果拿著毒藥，毒就會隨之進入；如果沒有瘡，毒就不會進入。一闡提輩也是如此，沒有菩提的因，就像沒有瘡的人，毒就無法進入。所謂的瘡，就是無上菩提的因緣，毒就是第一妙藥，完全沒有瘡的人就是一闡提。再者，善男子！譬如金剛，沒有東西能破壞它，卻能破壞一切東西。
【English Translation】 English version: One should arouse the Bodhi mind. Why is that? Because an icchantika (a person who has severed their roots of goodness) has extinguished all roots of goodness and is not a vessel capable of holding the Bodhi mind. Suppose this person, even after listening to such a Great Nirvana Sutra for hundreds of millions of years, will ultimately not be able to arouse the Bodhi mind. Why is this? Because they have no good heart. Furthermore, good man! It is like a medicinal tree, called the King of Medicines, which is the most excellent among all medicines. If it is mixed with buttermilk, honey, ghee, water, or milk, or made into powder or pills, or used to apply to sores, fumigate the body, or apply to the eyes, or even just seen or smelled, it can eliminate all diseases of sentient beings. This medicinal tree does not think: 『If all sentient beings take my root, they should not take my leaves; if they take my leaves, they should not take my root; if they take my trunk, they should not take my bark; if they take my bark, they should not take my trunk.』 Although this tree does not have such thoughts, it can eliminate all suffering from illness. Good man! This subtle Great Nirvana Sutra is also like this; it can eliminate all evil karma, the four parajikas (four fundamental grave offenses), and the five anantarya karmas (five heinous crimes) of all sentient beings, whether internal or external. Those who have not yet aroused the Bodhi mind can arouse the Bodhi mind because of this sutra. Why is that? Because this subtle sutra is the king among all sutras, just like that medicinal tree is the king among all medicines. If there are those who practice this Great Nirvana Sutra, or those who do not, if they hear the name of this sutra, and after hearing it, they respectfully believe in it, all their heavy illnesses of afflictions will be eliminated, except that it cannot cause icchantikas to abide in Anuttara-samyak-sambodhi (unexcelled complete enlightenment). Just like that miraculous medicine, although it can cure various serious illnesses, it cannot cure a person who is destined to die. Furthermore, good man! It is like a person with a sore on their hand; if they hold poison, the poison will enter. If there is no sore, the poison will not enter. Icchantikas are also like this; they have no cause for Bodhi, just like a person without a sore, poison cannot enter. The so-called sore is the cause and condition for unsurpassed Bodhi, the poison is the first miraculous medicine, and a person completely without a sore is an icchantika. Furthermore, good man! It is like a diamond, which cannot be destroyed by anything, yet can destroy everything.
物，唯除龜甲及白羊角。是大涅槃微妙經典，亦復如是，悉能安止無量眾生於菩提道，唯不能令一闡提輩立菩提因。
「複次善男子！如馬齒草、娑羅翅樹、尼迦羅樹，雖斷枝莖，續生如故；不如多羅，斷已不生。是諸眾生亦復如是，若得聞是大涅槃經，雖犯四禁及五無間，猶故能生菩提因緣；一闡提輩則不如是，雖得聽受是妙經典，而不能生菩提道因。複次善男子！如佉陀羅樹、鎮頭迦樹，斷已不生，及諸焦種。一闡提輩，亦復如是，雖得聞是大涅槃經，而不能發菩提因緣，猶如焦種。複次善男子！譬如大雨，終不住空。是大涅槃微妙經典亦復如是，普雨法雨，於一闡提則不能住，是一闡提周體密緻，猶如金剛，不容外物。」
迦葉菩薩白佛言：「世尊！如佛說偈：
「『不見善不作， 唯見惡可作。 是處可怖畏， 猶如險惡道。』
「世尊！如是所說，有何等義？」
佛言：「善男子！不見者，謂不見佛性。善者，即是阿耨多羅三藐三菩提。不作者，所謂不能親近善友。唯見者，見無因果。惡者，謂謗方等大乘經典。可作者，謂一闡提說無方等。以是義故，一闡提輩，無心趣向清凈善法。何等善法？謂涅槃也。趣涅槃者，謂能修習賢善之行；而一闡提無賢善行，是故不能趣
【現代漢語翻譯】 現代漢語譯本 事物，唯獨龜甲和白羊角除外。這部《大涅槃經》微妙經典，也是如此，能夠使無量眾生安住于菩提道，唯獨不能使一闡提（斷絕善根的人）之輩生起菩提的因緣。 『再者，善男子！如同馬齒草、娑羅翅樹（一種樹）、尼迦羅樹（一種樹），即使枝莖被砍斷，還能繼續生長；不像多羅樹（一種樹），砍斷後就不能再生長。這些眾生也是如此，如果能夠聽聞這部《大涅槃經》，即使犯了四重禁戒和五無間罪，仍然能夠生起菩提的因緣；一闡提之輩則不是這樣，即使聽聞這部微妙經典，也不能生起菩提道的因緣。再者，善男子！如同佉陀羅樹（一種樹）、鎮頭迦樹（一種樹），砍斷後不能再生長，以及那些焦枯的種子。一闡提之輩也是如此，即使聽聞這部《大涅槃經》，也不能發起菩提的因緣，就像焦枯的種子一樣。再者，善男子！譬如大雨，最終不會停留在空中。這部《大涅槃經》微妙經典也是如此，普遍降下法雨，但對於一闡提來說卻不能停留，因為一闡提的身體如同金剛一般密不透風，不能容納外物。』 迦葉菩薩對佛說：『世尊！正如佛所說偈語： 『不見善不作，唯見惡可作。是處可怖畏，猶如險惡道。』 『世尊！像這樣所說的，有什麼樣的含義呢？』 佛說：『善男子！不見，是指不見佛性。善，就是指阿耨多羅三藐三菩提（無上正等正覺）。不作，是指不能親近善友。唯見，是指只看到沒有因果。惡，是指誹謗方等大乘經典。可作，是指一闡提說沒有方等。因為這個緣故，一闡提之輩，沒有心趣向清凈的善法。什麼是善法呢？就是涅槃。趣向涅槃，是指能夠修習賢善的行為；而一闡提沒有賢善的行為，所以不能趣向涅槃。』
【English Translation】 English version Things, except for tortoise shells and white ram's horns. This Great Nirvana Sutra, a subtle and wonderful scripture, is also like this, it can settle countless sentient beings on the path to Bodhi, but it cannot cause the Icchantikas (those who have severed their roots of goodness) to generate the causes for Bodhi. 'Furthermore, good man! Like horse-tooth grass, Sala-wing trees (a type of tree), and Nigara trees (a type of tree), even if their branches and stems are cut, they continue to grow; unlike the Tala tree (a type of tree), which does not grow again after being cut. These sentient beings are also like this, if they can hear this Great Nirvana Sutra, even if they have committed the four grave prohibitions and the five heinous offenses, they can still generate the causes for Bodhi; the Icchantikas are not like this, even if they hear this wonderful scripture, they cannot generate the causes for the path to Bodhi. Furthermore, good man! Like the Khadira tree (a type of tree) and the Tinduka tree (a type of tree), which do not grow again after being cut, and like scorched seeds. The Icchantikas are also like this, even if they hear this Great Nirvana Sutra, they cannot generate the causes for Bodhi, just like scorched seeds. Furthermore, good man! It is like a great rain, which ultimately does not stay in the sky. This Great Nirvana Sutra, a subtle and wonderful scripture, is also like this, it universally rains the Dharma rain, but it cannot stay with the Icchantikas, because the bodies of the Icchantikas are as dense as diamonds, not allowing anything external to enter.' Bodhisattva Kasyapa said to the Buddha: 'World Honored One! Just as the Buddha said in the verse: 'Not seeing good, one does not do it, only seeing evil, one does it. This place is fearful, like a dangerous and evil path.' 'World Honored One! What is the meaning of what you have said?' The Buddha said: 'Good man! Not seeing, means not seeing the Buddha-nature. Good, refers to Anuttara-samyak-sambodhi (unexcelled complete enlightenment). Not doing, means not being able to be close to good friends. Only seeing, means only seeing that there is no cause and effect. Evil, means slandering the Vaipulya Mahayana scriptures. Doing, means that the Icchantikas say there is no Vaipulya. Because of this reason, the Icchantikas do not have the mind to turn towards pure good Dharma. What is good Dharma? It is Nirvana. Turning towards Nirvana, means being able to cultivate virtuous actions; but the Icchantikas do not have virtuous actions, therefore they cannot turn towards Nirvana.'
向涅槃。是處可畏，謂謗正法。誰應怖畏？所謂智者。何以故？以謗法者，無有善心及方便故，險惡道者謂諸行也。」
迦葉復言：「如佛所說：
「『云何見所作？ 云何得善法？ 何處不怖畏， 如王夷坦道？』
「是義何謂？」
佛言：「善男子！見所作者，發露諸惡，從生死際所作諸惡悉皆發露，至無至處，以是義故，是處無畏。喻如人王，所游正路，其中盜賊，悉皆逃走。如是發露一切諸惡，悉滅無餘。複次不見所作者，謂一闡提，所作眾惡而不自見，是一闡提憍慢心故，雖多作惡，於是事中初無怖畏，以是義故不得涅槃，喻如獼猴捉水中月。善男子！假使一切無量眾生，一時成於阿耨多羅三藐三菩提已，此諸如來亦復不見彼一闡提成於菩提，以是義故名不見所作。又復不見誰之所作，所謂不見如來所作。佛為眾生說有佛性，一闡提輩流轉生死，不能知見，以是義故，名為不見如來所作。又一闡提見於如來畢竟涅槃，謂真無常，猶如燈滅，膏油俱盡。何以故？是人惡業不虧損故。若有菩薩所作善業，迴向阿耨多羅三藐三菩提時，一闡提輩雖復毀呰，破壞不信，然諸菩薩猶故施與，欲共成於無上之道。何以故？諸佛法爾。
「作惡不即受， 如乳即成酪。 猶灰覆火上，
【現代漢語翻譯】 現代漢語譯本：通向涅槃的道路是令人畏懼的，因為誹謗正法。誰應該感到畏懼呢？是那些有智慧的人。為什麼呢？因為誹謗佛法的人，沒有善良的心和方便的法門，他們所處的險惡之道指的是各種行為。 迦葉又說：『正如佛所說：』 『如何看待所作所為？如何獲得善法？在何處不會感到畏懼，如同國王走在平坦的道路上？』 『這是什麼意思呢？』 佛說：『善男子！看待所作所為，就是揭露所有的惡行，從生死輪迴中所做的一切惡行都徹底揭露，直至無所遺漏，因為這個原因，這個地方就沒有恐懼。譬如國王，走在正確的道路上，其中的盜賊都會逃走。同樣，揭露一切惡行，就會徹底消滅。此外，不看待所作所為，指的是一闡提（Icchantika，斷善根的人），他們所做的眾多惡行卻不自知，因為一闡提的傲慢之心，即使做了很多惡事，也不會感到絲毫的恐懼，因為這個原因，他們無法獲得涅槃，就像猴子撈水中的月亮一樣。善男子！假設一切無量的眾生，同時成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），這些如來也不會看到一闡提成就菩提，因為這個原因，稱為不看待所作所為。此外，不看待誰的所作所為呢？就是不看待如來所作所為。佛為眾生宣說有佛性，一闡提之輩在生死中流轉，不能知見，因為這個原因，稱為不看待如來所作所為。而且，一闡提看到如來最終涅槃，認為這是真正的無常，就像燈滅，燈油耗盡一樣。為什麼呢？因為這個人的惡業沒有減少。如果有菩薩所做的善業，迴向阿耨多羅三藐三菩提時，一闡提之輩即使譭謗、破壞、不信，菩薩仍然會施與，希望共同成就無上的道。為什麼呢？因為諸佛都是如此。』 『作惡不會立即受報，就像牛奶不會立即變成酪。就像灰燼覆蓋在火上，』
【English Translation】 English version: The path to Nirvana is a place of fear, namely, slandering the true Dharma. Who should be afraid? Those who are wise. Why? Because those who slander the Dharma have no good heart or skillful means, and the dangerous path they are on refers to all kinds of actions. Kasyapa further said: 'As the Buddha said:' 'How to see what has been done? How to obtain good Dharma? Where is there no fear, like a king on a level road?' 'What does this mean?' The Buddha said: 'Good man! To see what has been done is to reveal all evil deeds, to thoroughly expose all the evil deeds done in the cycle of birth and death, until nothing is left, and for this reason, there is no fear in this place. It is like a king, walking on the right path, where the thieves all flee. Likewise, revealing all evil deeds will completely eliminate them. Furthermore, not seeing what has been done refers to the Icchantika (one who has severed their roots of goodness), who does not realize the many evil deeds they have done. Because of the Icchantika's arrogance, even if they have done many evil deeds, they do not feel any fear. For this reason, they cannot attain Nirvana, like a monkey trying to catch the moon in the water. Good man! Suppose all immeasurable beings simultaneously attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), these Tathagatas will not see the Icchantika attain Bodhi. For this reason, it is called not seeing what has been done. Furthermore, whose actions are not seen? It is not seeing the actions of the Tathagata. The Buddha proclaims that all beings have Buddha-nature, but the Icchantikas, who are caught in the cycle of birth and death, cannot see or know this. For this reason, it is called not seeing the actions of the Tathagata. Moreover, the Icchantika sees the Tathagata's final Nirvana as true impermanence, like a lamp extinguished when the oil is used up. Why? Because this person's evil karma has not diminished. If a Bodhisattva dedicates their good deeds to Anuttara-samyak-sambodhi, even if the Icchantikas slander, destroy, and disbelieve, the Bodhisattva will still give, hoping to jointly achieve the supreme path. Why? Because all Buddhas are like this.' 'Doing evil does not bring immediate retribution, just as milk does not immediately become cheese. It is like ashes covering fire,'
愚者輕蹈之。
「一闡提者名為無目，是故不見阿羅漢道。如阿羅漢不行生死險惡之道，以無目故誹謗方等，不欲修習。如阿羅漢勤修慈心，一闡提輩不修方等，亦復如是。若人說言：『我今不信聲聞經典，信受大乘，讀誦解說，是故我今即是菩薩。一切眾生悉有佛性，以佛性故，眾生身中即有十力、三十二相、八十種好。我之所說，不異佛說。汝今與我俱破無量諸惡煩惱，如破水瓶，以破結故，即得見於阿耨多羅三藐三菩提。』是人雖作如是演說，其心實不信有佛性，為利養故隨文而說，如是說者名為惡人。如是惡人，不速受果，如乳成酪。譬如王使，善能談論，巧于方便，奉命他國，寧喪身命，終不匿王所說言教。智者亦爾，于凡夫中不惜身命，要必宣說大乘方等如來秘藏，一切眾生皆有佛性。善男子！有一闡提作羅漢像，住于空處，誹謗方等大乘經典。諸凡夫人見已皆謂，真阿羅漢是大菩薩摩訶薩。是一闡提、惡比丘輩，住阿蘭若處，壞阿蘭若法，見他得利，心生嫉妒，作如是言：『所有方等大乘經典悉是天魔波旬所說。』亦說如來是無常法，毀滅正法，破壞眾僧。復作是言：『波旬所說，非善順說。』作是宣說邪惡之法，是人作惡不即受報如乳成酪。灰覆火上，愚輕蹈之。如是人者謂一闡提。是故
【現代漢語翻譯】 現代漢語譯本：愚蠢的人會輕易地踩上去。
『一闡提』（斷善根的人）被稱為『無目』，因此看不見阿羅漢（斷盡煩惱，證得涅槃的聖者）的道。如同阿羅漢不會行走在生死險惡的道路上，因為『無目』的緣故，他們誹謗方等（大乘經典），不願修習。如同阿羅漢勤奮修習慈心，一闡提之輩不修習方等，也是如此。如果有人說：『我現在不相信聲聞（小乘）經典，信受大乘，讀誦解說，因此我現在就是菩薩（覺悟的有情）。一切眾生都有佛性（成佛的可能性），因為有佛性的緣故，眾生身中就有十力（佛的十種力量）、三十二相（佛的三十二種殊勝外貌）、八十種好（佛的八十種細微特徵）。我所說的，和佛說的一樣。你們現在和我一起破除無量諸惡煩惱，如同打破水瓶一樣，因為破除了煩惱的束縛，就能見到阿耨多羅三藐三菩提（無上正等正覺）。』這個人雖然這樣演說，他的內心實際上不相信有佛性，爲了利益供養而隨文解說，這樣說的人被稱為惡人。這樣的惡人，不會立刻受到果報，就像牛奶變成奶酪一樣需要時間。譬如國王的使者，善於談論，精通方便，奉命出使他國，寧願喪失生命，也絕不會隱瞞國王所說的言教。智者也是如此，在凡夫俗子中不惜生命，一定要宣說大乘方等如來秘藏，一切眾生都有佛性。善男子！有一闡提裝作羅漢的樣子，住在空閑的地方，誹謗方等大乘經典。那些凡夫俗子看到后都認為，真正的阿羅漢是大菩薩摩訶薩（大菩薩）。這些一闡提、惡比丘之輩，住在阿蘭若（寂靜處），破壞阿蘭若的修行方法，看到別人得到利益，心中產生嫉妒，就說：『所有方等大乘經典都是天魔波旬（欲界第六天的魔王）所說的。』他們還說如來是無常的法，毀滅正法，破壞僧團。又說：『波旬所說的，不是善巧順應的說法。』他們這樣宣說邪惡的法，這樣的人作惡不會立刻受報，就像牛奶變成奶酪一樣需要時間。灰燼覆蓋在火上，愚蠢的人會輕易地踩上去。這樣的人被稱為一闡提。所以說
【English Translation】 English version: The foolish tread lightly on it.
『Icchantikas』 (those who have severed their roots of goodness) are called 『eyeless,』 therefore they cannot see the path of Arhats (saints who have extinguished all defilements and attained Nirvana). Just as Arhats do not walk on the dangerous path of birth and death, because they are 『eyeless,』 they slander Vaipulya (Mahayana scriptures) and are unwilling to practice. Just as Arhats diligently cultivate loving-kindness, the Icchantikas do not cultivate Vaipulya, and it is the same. If someone says: 『I now do not believe in the Sravaka (Hinayana) scriptures, but believe in the Mahayana, reciting and explaining them, therefore I am now a Bodhisattva (an enlightened being). All sentient beings have Buddha-nature (the potential to become a Buddha), and because of this Buddha-nature, sentient beings have the ten powers (ten powers of a Buddha), thirty-two marks (thirty-two auspicious physical characteristics of a Buddha), and eighty minor marks (eighty minor characteristics of a Buddha). What I say is no different from what the Buddha said. Now, you and I together will break through countless evil afflictions, like breaking a water jar, and because of breaking the bonds of afflictions, we will see Anuttara-samyak-sambodhi (unexcelled perfect enlightenment).』 Although this person speaks in this way, in their heart they do not truly believe in Buddha-nature, and they explain the scriptures for the sake of gain and offerings. Such a person is called an evil person. Such an evil person will not immediately receive the consequences, just as milk takes time to become cheese. For example, a king』s envoy, who is good at speaking, skilled in skillful means, and sent on a mission to another country, would rather lose their life than conceal the king』s teachings. The wise are also like this, among ordinary people they do not cherish their lives, and they must proclaim the secret treasury of the Mahayana Vaipulya Tathagata, that all sentient beings have Buddha-nature. Good man! There are Icchantikas who pretend to be Arhats, living in secluded places, slandering the Mahayana Vaipulya scriptures. When ordinary people see them, they think that these true Arhats are great Bodhisattva Mahasattvas (great Bodhisattvas). These Icchantikas, evil Bhikkhus, live in Aranyas (quiet places), destroying the practices of the Aranyas, and when they see others gaining benefits, they become jealous and say: 『All the Mahayana Vaipulya scriptures are spoken by the demon king Mara Papiyas (the demon king of the sixth heaven of the desire realm).』 They also say that the Tathagata is impermanent, destroying the Dharma, and disrupting the Sangha. They also say: 『What Mara says is not skillful and compliant.』 They proclaim such evil teachings, and such people will not immediately receive the consequences for their evil deeds, just as milk takes time to become cheese. Ashes cover the fire, and the foolish tread lightly on it. Such people are called Icchantikas. Therefore,
當知大乘方等微妙經典，必定清凈，如摩尼珠投之濁水，水即為清，大乘經典亦復如是。
「複次善男子！譬如蓮花為日所照，無不開敷。一切眾生亦復如是，若得見聞大涅槃日，未發心者皆悉發心為菩提因，是故我說大涅槃光所入毛孔，必為妙因。彼一闡提雖有佛性，而為無量罪垢所纏，不能得出，如蠶處繭，以是業緣，不能生於菩提妙因，流轉生死無有窮已。
「複次善男子！如優缽羅花、缽頭摩花、拘牟頭華、分陀利華，生於淤泥，而終不為彼泥所污。若有眾生修大涅槃微妙經典，亦復如是，雖有煩惱，終不為此煩惱所污。何以故？以知如來性相力故。善男子！譬如有國，多清冷風，若觸眾生身諸毛孔，能除一切鬱蒸之惱。此大乘典大涅槃經亦復如是，遍入一切眾生毛孔，為作菩提微妙因緣，除一闡提。何以故？非法器故。
「複次善男子！譬如良醫，解八種藥，滅一切病，唯除必死。一切契經禪定三昧，亦復如是，能治一切貪恚愚癡、諸煩惱病，能拔煩惱毒刺等箭，而不能治犯四重禁、五無間罪。善男子！復有良醫，過八種術，能除眾生所有病苦，唯不能治必死之病。是大涅槃大乘經典，亦復如是，能除眾生一切煩惱，安住如來清凈妙因，未發心者令得發心，唯除必死一闡提輩。
【現代漢語翻譯】 現代漢語譯本：應當知道，大乘方等微妙的經典，必定是清凈的，就像摩尼寶珠（如意寶珠）投入渾濁的水中，水立刻變得清澈一樣，大乘經典也是如此。 『再者，善男子！譬如蓮花被太陽照耀，沒有不開放的。一切眾生也是這樣，如果能夠見到聽聞大涅槃（佛教的最高境界）的太陽，沒有發菩提心（覺悟之心）的都會發起菩提心，作為菩提的因緣，所以我說大涅槃的光芒所進入的毛孔，必定是微妙的因緣。那些一闡提（斷絕善根的人）雖然有佛性，卻被無量的罪垢所纏繞，不能解脫出來，就像蠶被困在繭中一樣，因為這樣的業緣，不能產生菩提的微妙因緣，在生死輪迴中流轉沒有窮盡。 『再者，善男子！譬如優缽羅花（青蓮花）、缽頭摩花（紅蓮花）、拘牟頭花（白睡蓮）、分陀利花（白蓮花），生長在淤泥中，但最終不會被淤泥所污染。如果有眾生修習大涅槃微妙的經典，也是這樣，雖然有煩惱，最終不會被這些煩惱所污染。為什麼呢？因為知道如來（佛）的自性與力量的緣故。善男子！譬如有一個國家，多清涼的風，如果吹到眾生的身體毛孔，能夠消除一切鬱悶煩惱。這部大乘經典《大涅槃經》也是這樣，遍入一切眾生的毛孔，作為菩提的微妙因緣，除了那些一闡提。為什麼呢？因為他們不是法器（不能接受佛法的人）。』 『再者，善男子！譬如良醫，懂得八種藥方，能夠消除一切疾病，唯獨不能治癒必死之病。一切契經（佛經）、禪定、三昧（正定），也是這樣，能夠治療一切貪慾、嗔恚、愚癡等煩惱疾病，能夠拔除煩惱的毒刺等箭，卻不能治療犯四重禁（殺、盜、淫、妄）、五無間罪（殺父、殺母、殺阿羅漢、出佛身血、破和合僧）的人。善男子！又有一些良醫，超越了八種醫術，能夠消除眾生所有的病苦，唯獨不能治療必死之病。這部《大涅槃經》大乘經典，也是這樣，能夠消除眾生一切煩惱，安住如來清凈的微妙因緣，讓沒有發菩提心的人能夠發起菩提心，唯獨不能救度必死的一闡提之輩。』
【English Translation】 English version: It should be known that the profound and subtle scriptures of the Mahayana Vaipulya (Great Vehicle Extensive) are certainly pure, just as a Mani jewel (wish-fulfilling jewel) cast into turbid water immediately makes the water clear, so too are the Mahayana scriptures. 'Furthermore, good man! It is like a lotus flower illuminated by the sun, which cannot but bloom. All sentient beings are also like this; if they can see and hear the sun of the Great Nirvana (the highest state of Buddhism), those who have not generated the Bodhi mind (mind of enlightenment) will all generate the Bodhi mind as a cause for Bodhi. Therefore, I say that the pores into which the light of the Great Nirvana enters will certainly be a subtle cause. Those Icchantikas (those who have severed their roots of goodness), although they possess Buddha-nature, are entangled by immeasurable sinful defilements and cannot escape, like a silkworm trapped in its cocoon. Because of this karmic condition, they cannot generate the subtle cause of Bodhi and endlessly transmigrate in the cycle of birth and death.' 'Furthermore, good man! It is like the Utpala flower (blue lotus), the Padma flower (red lotus), the Kumuda flower (white water lily), and the Pundarika flower (white lotus), which grow in mud but are ultimately not defiled by that mud. If sentient beings cultivate the profound and subtle scriptures of the Great Nirvana, it is also like this; although they have afflictions, they will ultimately not be defiled by these afflictions. Why? Because they know the nature and power of the Tathagata (Buddha). Good man! It is like a country where there are many cool breezes; if they touch the pores of sentient beings, they can remove all vexation and distress. This Great Vehicle scripture, the Great Nirvana Sutra, is also like this, pervading the pores of all sentient beings, acting as a subtle cause for Bodhi, except for the Icchantikas. Why? Because they are not suitable vessels (those who cannot receive the Dharma).' 'Furthermore, good man! It is like a skilled physician who understands eight kinds of medicines and can eliminate all diseases, except for those that are certain to cause death. All Sutras (Buddhist scriptures), Samadhi (meditative absorption), and Samapatti (right concentration) are also like this; they can cure all diseases of greed, hatred, and ignorance, and can extract the poisonous thorns and arrows of afflictions, but they cannot cure those who have committed the four grave offenses (killing, stealing, sexual misconduct, and lying) or the five heinous crimes (killing one's father, killing one's mother, killing an Arhat, shedding the blood of a Buddha, and causing disunity in the Sangha). Good man! There are also some skilled physicians who surpass the eight medical arts and can eliminate all the sufferings of sentient beings, but they cannot cure the disease of certain death. This Great Nirvana Sutra, the Great Vehicle scripture, is also like this; it can eliminate all the afflictions of sentient beings, establish them in the pure and subtle cause of the Tathagata, and enable those who have not generated the Bodhi mind to generate it, except for the Icchantikas who are certain to die.'
「複次善男子！譬如良醫，能以妙藥治諸盲人，令見日月、星宿、諸明一切色像，唯不能治生盲之人。是大乘典大涅槃經亦復如是，能為聲聞緣覺之人開發慧眼，令其安住無量無邊大乘經典，未發心者，謂犯四禁、五無間罪，悉能令發菩提之心；唯除生盲一闡提輩。複次善男子！譬如良醫，善解八術，為治眾生一切病苦，與種種方，吐下諸藥、及以涂身、熏藥、灌鼻、散藥、丸藥，若貧愚人不欲服之，良醫愍念，即將是人還其舍宅，強與令服，以藥力故，所患得除；女人產時，兒衣不出，與之令服，服已即出，並令嬰兒安樂無患。是大乘典大涅槃經亦復如是，所至之處若至舍宅，能除眾生無量煩惱，犯四重禁、五無間罪、未發心者，悉令發心，除一闡提。」
迦葉菩薩白佛言：「世尊！犯四重禁及五無間，名極重惡，譬如斷截多羅樹頭，更不復生，是等未發菩提之心，云何能與作菩提因？」
佛言：「善男子！是諸眾生，若於夢中夢墮地獄，受諸苦惱，即生悔心：『哀哉，我等自招此罪，若我今得脫是罪者，必定當發菩提之心，我今所見最是極惡。』從是覺已，即知正法有大果報，如彼嬰兒漸漸長大，常作是念：『是醫最良，善解方藥。我本處胎，與我母藥，母以藥故，身得安隱。以是因緣，我命得全。
【現代漢語翻譯】 現代漢語譯本： 「再者，善男子！譬如一位良醫，能夠用神奇的藥物治療各種盲人，使他們能夠看見日月、星辰、各種光明以及一切色相，唯獨不能治療天生失明的人。這部大乘經典《大涅槃經》也是如此，能夠為聲聞（聽聞佛法而悟道者）和緣覺（通過觀察因緣而悟道者）之人開啟智慧之眼，使他們安住于無量無邊的大乘經典之中。對於那些尚未發菩提心的人，例如犯了四重禁戒（殺、盜、淫、妄）和五無間罪（殺父、殺母、殺阿羅漢、破和合僧、出佛身血）的人，都能夠使他們發起菩提之心；唯獨不能使一闡提（斷絕善根之人）這類天生盲人發心。再者，善男子！譬如一位良醫，精通八種醫術，爲了治療眾生的一切病苦，給予各種藥方，包括催吐藥、瀉藥、涂身藥、熏藥、灌鼻藥、散藥和丸藥。如果愚笨貧窮的人不肯服用，良醫會憐憫他們，將他們帶回自己的家中，強迫他們服藥。因為藥力的作用，他們的疾病就能夠痊癒。女人生產時，如果胎衣不能出來，給她們服用藥物，服用后胎衣就能出來，並且使嬰兒安樂無患。這部大乘經典《大涅槃經》也是如此，它所到之處，如果到了人們的住所，就能夠消除眾生無量的煩惱。對於那些犯了四重禁戒、五無間罪、尚未發菩提心的人，都能夠使他們發起菩提之心，唯獨不能使一闡提發心。」 迦葉菩薩（佛陀的十大弟子之一）對佛說：「世尊！犯了四重禁戒和五無間罪，是極其嚴重的罪惡，就像砍斷了多羅樹的樹頭，再也不能生長一樣。這些人尚未發起菩提之心，怎麼能夠給他們種下菩提的因呢？」 佛說：「善男子！這些眾生，如果在夢中夢見自己墮入地獄，遭受各種苦惱，就會產生悔恨之心：『可悲啊，我們自己招致了這樣的罪過。如果我今天能夠脫離這些罪過，必定會發起菩提之心。我今天所見到的，是最為極惡的。』從夢中醒來后，他們就會知道正法有巨大的果報，就像嬰兒漸漸長大一樣，常常會這樣想：『這位醫生是最善良的，精通各種藥方。我還在胎中的時候，他給我母親用藥，母親因為藥物的緣故，身體才得以安穩。因為這個因緣，我的生命才得以保全。』
【English Translation】 English version: Furthermore, good man! It is like a skilled physician who can use wondrous medicines to cure various blind people, enabling them to see the sun, moon, stars, all lights, and all forms, but cannot cure those who are born blind. The Great Vehicle scripture, the Great Nirvana Sutra, is also like this. It can open the eye of wisdom for those who are Shravakas (those who attain enlightenment by hearing the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment through their own understanding of dependent origination), enabling them to dwell in the immeasurable and boundless Great Vehicle scriptures. For those who have not yet generated the Bodhi mind, such as those who have violated the four grave prohibitions (killing, stealing, sexual misconduct, and lying) and committed the five heinous offenses (killing one's father, killing one's mother, killing an Arhat, causing disunity in the Sangha, and shedding the blood of a Buddha), it can enable them to generate the Bodhi mind; it cannot, however, enable those who are born blind, the Icchantikas (those who have severed their roots of goodness), to generate it. Furthermore, good man! It is like a skilled physician who is well-versed in eight medical arts, who, in order to cure all the sufferings of sentient beings, gives various prescriptions, including emetics, purgatives, ointments, fumigation, nasal infusions, powders, and pills. If foolish and poor people are unwilling to take them, the physician, out of compassion, will take them back to their homes and force them to take the medicine. Because of the power of the medicine, their illnesses will be cured. When a woman is giving birth, if the afterbirth does not come out, giving her medicine will cause it to come out, and the baby will be safe and free from harm. The Great Vehicle scripture, the Great Nirvana Sutra, is also like this. Wherever it goes, if it reaches people's homes, it can eliminate the immeasurable afflictions of sentient beings. For those who have violated the four grave prohibitions, committed the five heinous offenses, and have not yet generated the Bodhi mind, it can enable them to generate the Bodhi mind, except for the Icchantikas. Bodhisattva Kasyapa (one of the ten great disciples of the Buddha) said to the Buddha, 'World Honored One! Violating the four grave prohibitions and committing the five heinous offenses are extremely grave evils, like cutting off the top of a Tala tree, which will never grow again. These people have not yet generated the Bodhi mind, how can they be given the cause of Bodhi?' The Buddha said, 'Good man! These sentient beings, if in a dream they dream of falling into hell and suffering various torments, will immediately generate remorse: 'Alas, we have brought these sins upon ourselves. If I can escape these sins today, I will surely generate the Bodhi mind. What I have seen today is the most extreme evil.' Upon awakening from the dream, they will know that the Dharma has great karmic rewards, just like a baby gradually growing up, they will often think: 'This doctor is the kindest, well-versed in all prescriptions. When I was in the womb, he gave medicine to my mother, and because of the medicine, my mother's body was safe and sound. Because of this cause, my life was preserved.'
奇哉，我母受大苦惱，滿足十月懷抱我胎，既生之後，推干去濕，除去不凈大小便利，乳餔長養，將護我身。以是義故，我當報恩，色養侍衛，隨順供養。』犯四重禁及無間罪，臨命終時，念是大乘大涅槃經，雖墮地獄、畜生、餓鬼、天上、人中，如是經典，亦為是人作菩提因，除一闡提。
「複次善男子！譬如良醫及良醫子，所知深奧出過諸醫，善知除毒無上咒術，若惡毒蛇、若龍、若蝮，以諸咒術、咒藥令良，復以此藥用涂革屣，以此革屣觸諸毒蟲，毒為之消，唯除一毒名曰大龍。是大乘典大涅槃經亦復如是，若有眾生犯四重禁、五無間罪，悉能消滅，令住菩提，如藥革屣能消眾毒，未發心者能令發心，安止住于菩提之道。是彼大乘大涅槃經威神藥故，令諸眾生，生於安樂，唯除大龍一闡提輩。
「複次善男子！譬如有人，以雜毒藥，用涂大鼓，于大眾中擊之發聲，雖無心欲聞，聞之皆死，唯除一人不橫死者。是大乘典大涅槃經亦復如是，在在處處諸行眾中有聞聲者，所有貪慾、瞋恚愚癡，悉皆滅盡；其中雖有無心思念，是大涅槃因緣力故，能滅煩惱，而結自滅，犯四重禁及五無間，聞是經已，亦作無上菩提因緣，漸斷煩惱，除不橫死一闡提也。
「複次善男子！譬如闇夜，諸所營作一切皆息
【現代漢語翻譯】 現代漢語譯本：『真是奇特啊，我的母親承受著巨大的苦惱，懷胎十個月孕育著我，出生之後，又為我擦拭乾凈身體，除去大小便等不潔之物，用乳汁哺育我長大，精心呵護我的身體。因為這個緣故，我應當報答她的恩情，在生活上贍養她，侍奉她，順從她，供養她。』如果有人犯了四重禁戒（殺、盜、淫、妄）以及五無間罪（殺父、殺母、殺阿羅漢、破和合僧、出佛身血），臨命終時，如果能唸誦這部《大乘大涅槃經》，即使墮入地獄、畜生、餓鬼道，或者投生到天上、人間，這部經典也能為這個人種下菩提的因，除了斷善根的一闡提（icchantika，指不信佛法，斷絕善根的人）。 『再者，善男子！譬如一位良醫和他的兒子，他們所掌握的醫術深奧精湛，超越其他醫生，善於使用咒語和藥物來解除毒害。如果被惡毒的蛇、龍或蝮蛇咬傷，他們可以用咒語和藥物治好。他們還會用這種藥塗在皮革鞋子上，用這鞋子接觸有毒的蟲子，毒性就會消除，唯獨一種名為大龍的毒除外。這部《大乘大涅槃經》也是如此，如果眾生犯了四重禁戒和五無間罪，都能消除這些罪業，使他們安住于菩提之道，就像塗了藥的鞋子能消除各種毒害一樣。對於那些沒有發菩提心的人，能令他們發起菩提心，安住于菩提之道。這是因為這部《大乘大涅槃經》具有強大的威神力量，能使眾生獲得安樂，唯獨一闡提這類人除外。 『再者，善男子！譬如有人，用各種毒藥塗在大鼓上，在大眾中敲擊，即使人們無心想聽，聽到鼓聲也會死亡，唯獨一人不會橫死。這部《大乘大涅槃經》也是如此，在任何地方，只要在修行的人群中有人聽到這部經的聲音，所有的貪慾、嗔恚、愚癡都會全部滅盡；即使有人無心念誦，由於這部《大涅槃經》的因緣力量，也能滅除煩惱，煩惱自然消滅。如果有人犯了四重禁戒和五無間罪，聽聞這部經后，也能種下無上菩提的因緣，逐漸斷除煩惱，除了不會橫死的一闡提。』 『再者，善男子！譬如在黑暗的夜晚，人們停止一切活動。』
【English Translation】 English version: 『It is wonderful! My mother endured great suffering, carrying me in her womb for ten months. After I was born, she dried and cleaned me, removing the impurities of my urine and feces. She nourished me with her milk and carefully protected my body. Because of this, I should repay her kindness by providing for her needs, serving her, obeying her, and making offerings to her.』 If someone violates the four grave prohibitions (killing, stealing, sexual misconduct, and lying) and commits the five heinous offenses (killing one's father, killing one's mother, killing an Arhat, causing disunity in the Sangha, and shedding the blood of a Buddha), at the time of death, if they recite this Mahayana Mahaparinirvana Sutra, even if they fall into hell, the animal realm, or the realm of hungry ghosts, or are reborn in the heavens or the human realm, this sutra will also create the cause for Bodhi for that person, except for the icchantika (a person who has cut off their roots of goodness). 『Furthermore, good man! It is like a skilled physician and his son, whose knowledge is profound and surpasses that of other physicians. They are skilled in using mantras and medicines to remove poisons. If someone is bitten by a venomous snake, dragon, or viper, they can cure them with mantras and medicines. They also apply this medicine to leather shoes, and when these shoes touch poisonous insects, the poison is neutralized, except for one poison called the great dragon. This Mahayana Mahaparinirvana Sutra is also like this. If sentient beings violate the four grave prohibitions and commit the five heinous offenses, it can eliminate these offenses and enable them to abide in Bodhi, just as the medicated shoes can eliminate various poisons. For those who have not generated the Bodhi mind, it can cause them to generate it and abide on the path of Bodhi. This is because this Mahayana Mahaparinirvana Sutra has great power and can bring happiness to sentient beings, except for the icchantika class of beings.』 『Furthermore, good man! It is like someone who applies various poisons to a large drum and strikes it in a crowd. Even if people do not intend to listen, they will die upon hearing the sound, except for one person who will not die an unnatural death. This Mahayana Mahaparinirvana Sutra is also like this. Wherever it is, if someone in a gathering of practitioners hears the sound of this sutra, all their greed, hatred, and ignorance will be completely extinguished. Even if someone does not intentionally recite it, due to the power of the Mahaparinirvana Sutra, they can eliminate their afflictions, and the fetters will naturally be destroyed. If someone has violated the four grave prohibitions and committed the five heinous offenses, upon hearing this sutra, they can also create the cause for unsurpassed Bodhi, gradually cutting off their afflictions, except for the icchantika who will not die an unnatural death.』 『Furthermore, good man! It is like in the dark of night, when all activities cease.』
，若未訖者要待日明。學大乘者，雖修契經一切諸定，要待大乘大涅槃日，聞于如來微密之教，然後乃當造菩提業，安住正法。猶如天雨，潤益增長一切諸種，成就果實，悉除饑饉，多受豐樂。如來秘藏無量法雨亦復如是，悉能除滅八種熱病，是經出世，如彼果實，多所利益，安樂一切，能令眾生見於佛性。如《法花》中，八千聲聞，得受記莂成大果實，如秋收冬藏，更無所作。一闡提輩，亦復如是，于諸善法，無所營作。
「複次善男子！譬如良醫，聞他人子非人所持，尋以妙藥，並遣一使，敕語使言：『卿持此藥，速與彼人。彼人若遇諸惡鬼神，以藥力故，悉當遠去。卿若遲晚，吾自當往，終不令彼抂橫死也。若彼病人得見使者及吾威德，諸苦當除，得安隱樂。』是大乘典大涅槃經亦復如是，若比丘、比丘尼、優婆塞、優婆夷及諸外道，有能受持如是經典，讀誦通利，復為他人分別廣說，若自書寫，令他書寫，斯等皆為菩提因緣。若犯四禁及五逆罪，若為邪鬼毒惡所持，聞是經典，所有諸惡悉皆消滅，如見良醫惡鬼遠去，當知是人是真菩薩摩訶薩也。何以故？暫得聞是大涅槃故，亦以生念，如來常故。暫得聞者尚得如是，何況書寫、受持讀誦，除一闡提，其餘皆是菩薩摩訶薩。
「複次善男子！譬如
【現代漢語翻譯】 現代漢語譯本：如果（修行）沒有完成，需要等到天亮。學習大乘佛法的人，即使修習契經中的一切禪定，也要等到大乘涅槃之日，聽聞如來微妙秘密的教誨，然後才能造就菩提事業，安住于正法。就像天降雨水，滋潤增長一切種子，成就果實，消除饑荒，使眾生多受豐樂。如來秘密的無量法雨也是如此，能夠消除八種熱病。這部經書出世，就像那果實，能帶來許多利益，使一切眾生安樂，能夠讓眾生見到佛性。如同《法華經》中，八千聲聞（指聽聞佛陀教誨而證悟的弟子），得到授記，成就大果實，如同秋收冬藏，不再需要做什麼。一闡提（指斷絕一切善根的人）也是如此，對於各種善法，沒有任何作為。 「再者，善男子！譬如一位良醫，聽說別人的孩子被非人（指鬼神等）所控制，就立刻用妙藥，並派遣一位使者，命令使者說：『你拿著這藥，快點給那個人。那個人如果遇到各種惡鬼神，因為藥力的緣故，都會遠離。你如果遲到，我親自前往，終究不會讓那個人枉死。』如果那個病人見到使者和我的威德，各種痛苦都會消除，得到安穩快樂。這部大乘經典《大涅槃經》也是如此，如果有比丘（指男性出家人）、比丘尼（指女性出家人）、優婆塞（指在家男居士）、優婆夷（指在家女居士）以及其他外道，能夠受持這部經典，讀誦通利，又為他人分別廣說，或者自己書寫，讓別人書寫，這些人都是菩提的因緣。如果犯了四禁（指殺、盜、淫、妄）以及五逆罪（指殺父、殺母、殺阿羅漢、破和合僧、出佛身血），如果被邪鬼毒惡所控制，聽到這部經典，所有惡業都會消滅，如同見到良醫，惡鬼都會遠離，應當知道這個人是真正的菩薩摩訶薩（指偉大的菩薩）。為什麼呢？因為暫時聽到《大涅槃經》，也因此生起念頭，知道如來是常住的。暫時聽到尚且如此，何況書寫、受持讀誦呢？除了斷絕善根的一闡提，其餘都是菩薩摩訶薩。 「再者，善男子！譬如...
【English Translation】 English version: If it is not completed, one must wait until dawn. Those who study the Mahayana, even if they cultivate all the samadhis in the sutras, must wait for the day of the Great Nirvana of the Mahayana, hear the subtle and secret teachings of the Tathagata, and then they can create Bodhi deeds and abide in the Dharma. It is like the rain from the sky, which nourishes and grows all kinds of seeds, achieves fruits, eliminates famine, and brings much joy and abundance to sentient beings. The immeasurable Dharma rain of the Tathagata's secret treasury is also like this, it can eliminate the eight kinds of hot diseases. The appearance of this sutra is like that fruit, which brings many benefits, brings peace and happiness to all beings, and enables sentient beings to see the Buddha-nature. Just like in the 'Lotus Sutra', eight thousand Sravakas (disciples who attained enlightenment by hearing the Buddha's teachings) received predictions and achieved great fruits, like the autumn harvest and winter storage, there is nothing more to do. The Icchantikas (those who have severed all roots of goodness) are also like this, they do not engage in any good deeds. Furthermore, good man! It is like a good doctor who hears that someone else's child is possessed by non-humans (referring to ghosts and spirits), immediately uses a wonderful medicine, and sends a messenger, ordering the messenger to say: 'Take this medicine and quickly give it to that person. If that person encounters various evil ghosts and spirits, they will all be driven away by the power of the medicine. If you are late, I will go myself, and I will not let that person die in vain.' If that patient sees the messenger and my majestic power, all suffering will be eliminated, and they will attain peace and happiness. This Great Vehicle scripture, the 'Great Nirvana Sutra', is also like this. If there are Bhikkhus (male monastics), Bhikkhunis (female monastics), Upasakas (male lay practitioners), Upasikas (female lay practitioners), and other non-Buddhists, who can uphold this scripture, recite it fluently, and explain it widely to others, or write it themselves, or have others write it, these people are all causes for Bodhi. If they have committed the four prohibitions (killing, stealing, sexual misconduct, and lying) and the five heinous crimes (killing one's father, killing one's mother, killing an Arhat, causing disunity in the Sangha, and shedding the blood of a Buddha), if they are possessed by evil ghosts and poisons, upon hearing this scripture, all evil deeds will be eliminated, just like seeing a good doctor, evil ghosts will be driven away. You should know that this person is a true Bodhisattva Mahasattva (a great Bodhisattva). Why? Because by temporarily hearing the 'Great Nirvana Sutra', they also give rise to the thought that the Tathagata is eternal. If temporarily hearing it is already like this, how much more so for writing, upholding, and reciting it? Except for the Icchantikas who have severed their roots of goodness, all others are Bodhisattva Mahasattvas. Furthermore, good man! It is like...
聾人，不聞音聲。一闡提輩亦復如是，雖復欲聽是妙經典，而不得聞。所以者何？無因緣故。複次善男子！譬如良醫，一切醫方，無不通達，兼復廣知無量咒術，是醫見王作如是言：『大王今者有必死病。』其王答言：『卿不見我腹內之事，云何而言有必死病？』醫即答言：『若不見信，應服下藥，既下之後，王自驗之。』王不肯服，爾時良醫以咒術力，令王糞門遍生瘡皰，兼復㿃下，蟲血雜出。王見是已，生大怖懅，贊彼良醫：『善哉，善哉！卿先所白，吾不用之。今乃知卿，于吾此身作大利益。』恭敬是醫猶如父母。是大乘典大涅槃經亦復如是，于諸眾生，有欲無慾，悉能令彼煩惱崩落。是諸眾生，乃至夢中夢見是經，恭敬供養，喻如大王，恭敬良醫。是大良醫，知必死者，終不治之。是大乘典大涅槃經亦復如是，終不能治一闡提輩。
「複次善男子！譬如良醫，善知八種，悉能療治一切諸病，唯不能治必死之人。諸佛菩薩亦復如是，悉能救療一切有罪，唯不能治必死之人一闡提輩。複次善男子！譬如良醫，善知八種微妙經術，復能博達，過於八種，以己所知，先教其子，若水、若陸、山澗藥草，悉令識知，如是漸漸教八事已，次復教余最上妙術。如來、應、正遍知亦復如是，先教其子諸比丘等，方便除滅
【現代漢語翻譯】 現代漢語譯本：聾子聽不見聲音。一闡提（斷絕善根的人）也是這樣，即使想聽這部微妙的經典，也聽不到。為什麼呢？因為沒有因緣的緣故。再者，善男子！譬如一位良醫，通曉一切醫術，並且廣泛知道無量的咒術。這位醫生見到國王，對他說：『大王現在有必死的疾病。』國王回答說：『你沒有看到我腹內的情況，怎麼說我有必死的疾病呢？』醫生就回答說：『如果大王不相信，應該服用下藥，服藥之後，大王自己就可以驗證了。』國王不肯服藥。這時，良醫用咒術的力量，使國王的肛門周圍長滿瘡皰，並且流出膿血，蟲子和血雜亂地流出來。國王看到這種情況后，非常害怕，讚歎那位良醫說：『太好了，太好了！你先前所說的話，我沒有聽從。現在才知道你對我的身體有很大的利益。』恭敬這位醫生就像恭敬父母一樣。這部大乘經典《大涅槃經》也是這樣，對於一切眾生，無論他們有慾望還是沒有慾望，都能使他們的煩惱崩潰瓦解。這些眾生，甚至在夢中夢見這部經典，恭敬供養，就像國王恭敬良醫一樣。這位良醫，知道必死的人，最終不會去醫治他。這部大乘經典《大涅槃經》也是這樣，最終不能醫治一闡提這樣的人。 再者，善男子！譬如一位良醫，精通八種醫術，能夠治療一切疾病，唯獨不能治療必死的人。諸佛菩薩也是這樣，能夠救治一切有罪的人，唯獨不能救治必死的人，也就是一闡提。再者，善男子！譬如一位良醫，精通八種微妙的醫術，並且能夠廣泛通達，超過這八種醫術。他用自己所知道的，先教導自己的兒子，無論是水裡、陸地、山澗的藥草，都讓他認識。這樣漸漸地教導了八種醫術之後，再教導他最上等的微妙醫術。如來、應、正遍知（佛的十號之一）也是這樣，先教導他的弟子諸比丘等，用方便法門去除他們的煩惱。
【English Translation】 English version: A deaf person cannot hear sounds. Those who are icchantikas (those who have severed their roots of goodness) are also like this; even if they wish to hear this wonderful scripture, they cannot hear it. Why is that? Because they lack the necessary conditions. Furthermore, good man! It is like a skilled physician who is proficient in all medical arts and also widely knows countless mantras. This physician sees a king and says to him, 『Great King, you now have a fatal illness.』 The king replies, 『You have not seen what is inside my belly, how can you say I have a fatal illness?』 The physician then replies, 『If you do not believe me, you should take some medicine. After taking it, you can verify it yourself.』 The king refuses to take the medicine. At that time, the skilled physician uses the power of mantras to cause sores and blisters to grow all around the king』s anus, and pus and blood, along with worms, come out in a messy flow. When the king sees this, he becomes very frightened and praises the skilled physician, saying, 『Excellent, excellent! I did not heed what you said earlier. Now I know that you have greatly benefited my body.』 He respects the physician as if he were his parents. This Great Vehicle scripture, the Mahāparinirvāṇa Sūtra, is also like this. For all sentient beings, whether they have desires or not, it can cause their afflictions to collapse and disintegrate. These sentient beings, even if they see this scripture in a dream, respectfully make offerings, just like the king respects the skilled physician. This skilled physician, knowing those who are certain to die, will ultimately not treat them. This Great Vehicle scripture, the Mahāparinirvāṇa Sūtra, is also like this; it ultimately cannot treat those who are icchantikas. Furthermore, good man! It is like a skilled physician who is well-versed in eight kinds of medical arts and can cure all diseases, but cannot cure those who are certain to die. The Buddhas and Bodhisattvas are also like this; they can save all those who have committed sins, but cannot save those who are certain to die, that is, the icchantikas. Furthermore, good man! It is like a skilled physician who is well-versed in eight kinds of subtle medical arts and is also widely knowledgeable, surpassing these eight kinds. With what he knows, he first teaches his son, making him recognize the medicinal herbs in water, on land, and in mountain streams. After gradually teaching him these eight arts, he then teaches him the most supreme and subtle arts. The Tathāgata, Arhat, Samyaksaṃbuddha (one of the ten titles of a Buddha) is also like this; he first teaches his disciples, the bhikṣus, using skillful means to eliminate their afflictions.
一切煩惱，修學凈身不堅固想，謂水、陸、山澗。水者喻身受苦，如水上泡。陸者喻身不堅，如芭蕉樹。其山澗者喻煩惱中，修無我想。以是義故，身名無我。如來如是于諸弟子，漸漸教學九部經法，令善通利，然後教學如來秘藏，為其子故，說如來常。如來如是說大乘典大涅槃經，為諸眾生已發心者及未發心，作菩提因，除一闡提。如是，善男子！是大乘典大涅槃經，無量無數不可思議未曾有也，當知即是無上良醫，最尊最勝，眾經中王。
「複次善男子！譬如大船，從海此岸至於彼岸，復從彼岸還至此岸。如來、應、正遍知亦復如是，乘大涅槃大乘寶船，周旋往返，濟渡眾生，在在處處有應度者，悉令得見如來之身，以是義故，如來名曰無上船師。譬如有船則有船師，以有船師，則有眾生渡于大海；如來常住化度眾生，亦復如是。複次善男子，譬如有人在大海中乘船欲渡，若得順風，須臾之間則能得過無量由延；若不得者，雖復久住，經無量歲，不離本處，有時船壞，沒水而死。眾生如是，在於愚癡生死大海，乘諸行船，若得值遇大般涅槃猛利之風，則能疾到無上道岸，若不值遇，當久流轉無量生死，或時破壞，墮于地獄、畜生、餓鬼。
「複次善男子！譬如有人，不遇風王，久住大海，作是思惟：
【現代漢語翻譯】 現代漢語譯本：對於一切煩惱，通過修習不堅固的觀想來凈化身心，這包括觀想身體如水、陸地和山澗。水象徵著身體所承受的痛苦，如同水上的泡沫一般短暫易逝。陸地象徵著身體的不堅固，如同芭蕉樹一樣空虛不實。山澗象徵著在煩惱中，修習無我的觀念。因此，身體被稱為無我。如來就是這樣逐步教導弟子們九部經法，讓他們能夠精通理解，然後才教導如來的秘密教義，因為他們是如來的孩子，所以宣說如來是常住的。如來就這樣宣說大乘經典《大涅槃經》，為那些已經發菩提心和尚未發菩提心的眾生，種下菩提的種子，除了那些斷絕善根的一闡提。善男子！這部大乘經典《大涅槃經》，是無量無數不可思議的，是前所未有的，應當知道它就是無上的良醫，最尊貴最殊勝，是所有經典中的王者。 其次，善男子！譬如一艘大船，從大海的此岸到達彼岸，又從彼岸返回此岸。如來、應供、正遍知（佛的稱號）也是如此，乘坐大涅槃的大乘寶船，往返周旋，救度眾生，在任何地方，只要有應該被救度的眾生，都讓他們能夠見到如來的法身。因此，如來被稱為無上的船師。譬如有了船，就有了船師；有了船師，眾生才能渡過大海。如來常住世間，教化度眾生，也是如此。其次，善男子，譬如有人在大海中乘船想要渡過，如果遇到順風，頃刻之間就能到達無量由旬的彼岸；如果遇不到順風，即使停留很久，經過無量歲月，也無法離開原地，有時船還會損壞，沉入水中而死。眾生也是如此，在愚癡生死的苦海中，乘坐著諸行的船隻，如果能夠遇到大般涅槃猛烈的風，就能迅速到達無上道的彼岸；如果遇不到，就會長久地在無量生死中流轉，有時還會破滅，墮入地獄、畜生、餓鬼道。 其次，善男子！譬如有人，沒有遇到風王，長久地停留在海中，這樣思惟：
【English Translation】 English version: Regarding all afflictions, purify the body and mind by cultivating the contemplation of impermanence, which includes contemplating the body as water, land, and a mountain stream. Water symbolizes the suffering experienced by the body, as fleeting as a bubble on water. Land symbolizes the body's instability, as empty and unreal as a banana tree. The mountain stream symbolizes the cultivation of the concept of no-self amidst afflictions. Therefore, the body is called no-self. The Tathagata (Buddha) thus gradually teaches his disciples the nine divisions of scriptures, enabling them to master and understand them thoroughly, and then teaches the secret doctrines of the Tathagata. Because they are the children of the Tathagata, he proclaims that the Tathagata is eternal. The Tathagata thus expounds the Mahayana scripture, the 'Great Nirvana Sutra,' to plant the seeds of Bodhi for those beings who have already generated the Bodhi mind and those who have not, except for the Icchantikas (those who have severed their roots of goodness). Good man! This Mahayana scripture, the 'Great Nirvana Sutra,' is immeasurable, countless, inconceivable, and unprecedented. It should be known that it is the supreme physician, the most venerable and supreme, the king among all scriptures. Furthermore, good man! It is like a great ship that travels from this shore of the sea to the other shore, and then returns from the other shore to this shore. The Tathagata, the Arhat, the Samyaksambuddha (titles of the Buddha) is also like this, riding the great treasure ship of the Great Nirvana, traveling back and forth, saving sentient beings. Wherever there are sentient beings who should be saved, he enables them to see the Dharma body of the Tathagata. Therefore, the Tathagata is called the supreme captain. Just as there is a captain when there is a ship, and with a captain, sentient beings can cross the sea, so too does the Tathagata abide in the world, teaching and saving sentient beings. Furthermore, good man, it is like a person who wants to cross the sea in a ship. If they encounter a favorable wind, they can reach the other shore of immeasurable yojanas (a unit of distance) in an instant. If they do not encounter a favorable wind, even if they stay for a long time, for countless years, they cannot leave their original place, and sometimes the ship will be damaged, sinking into the water and dying. Sentient beings are also like this, in the sea of ignorance and birth and death, riding the ship of various actions. If they encounter the fierce wind of the Great Nirvana, they can quickly reach the shore of the unsurpassed path. If they do not encounter it, they will long wander in countless births and deaths, and sometimes they will be destroyed, falling into hell, the animal realm, and the realm of hungry ghosts. Furthermore, good man! It is like a person who, not encountering the wind king, stays in the sea for a long time, thinking thus:
『我等今者必在此死。』如是念時，忽遇利風，隨順渡海，復作是言：『快哉，是風，未曾有也。令我等輩，安隱得過大海之難。』眾生如是，久處愚癡生死大海，困苦窮悴，未遇如是大涅槃風，則應生念：『我等必定墮于地獄、畜生、餓鬼。』是諸眾生思惟是時，忽遇大乘大涅槃風，隨順吹向，入于阿耨多羅三藐三菩提，方知真實，生奇特想，嘆言：『快哉，我從昔來，未曾見聞，如是如來微密之藏。』爾乃於是大涅槃經，生清凈信。
「複次善男子！如蛇脫皮，為死滅耶？」
「不也。世尊！」
「善男子，如來亦爾，方便示現，棄捨毒身，可言如來無常滅耶？」
「不也。世尊！如來於此閻浮提中方便捨身，如彼毒蛇，舍于故皮，是故如來名為常住。」
「複次善男子！譬如金師，得好真金，隨意造作種種諸器。如來亦爾，於二十五有，悉能示現種種色身，為化眾生拔生死故。是故如來名無邊身，雖復示現種種諸身，亦名常住無有變易。
「複次善男子！如庵羅樹及閻浮樹一年三變，有時生花，光色敷榮，有時生葉，滋茂蓊鬱，有時彫落，狀似枯死。善男子！于意云何？是樹實為枯滅不耶？」
「不也。世尊！」
「善男子！如來亦爾，於三界中示三種身，
【現代漢語翻譯】 現代漢語譯本 『我們現在必定要死在這裡了。』當這樣想的時候，忽然遇到順風，順著風渡過大海，又說：『太好了，這風，真是前所未有啊。讓我們這些人，能夠平安地渡過大海的災難。』眾生也是這樣，長久處於愚癡生死的苦海中，困苦窮困，沒有遇到這樣的大涅槃之風，就應該想到：『我們必定會墮入地獄、畜生、餓鬼道。』這些眾生這樣思惟的時候，忽然遇到大乘大涅槃之風，順著風吹向，進入阿耨多羅三藐三菩提（無上正等正覺），才知道真實，產生驚奇的想法，感嘆說：『太好了，我從前以來，沒有見過聽過，像這樣如來（佛）的秘密寶藏。』這才對這部《大涅槃經》生起清凈的信心。
『再者，善男子！就像蛇蛻皮，是死滅了嗎？』
『不是的，世尊！』
『善男子，如來（佛）也是這樣，方便示現，捨棄毒身，可以說如來是無常滅亡嗎？』
『不是的，世尊！如來在這閻浮提（我們所居住的世界）中方便捨身，就像那毒蛇，捨棄舊皮，所以如來名為常住。』
『再者，善男子！譬如金匠，得到好的真金，隨意製造各種器具。如來（佛）也是這樣，在二十五有（三界中的二十五種存在狀態）中，都能示現各種色身，爲了教化眾生拔除生死之苦。所以如來名為無邊身，雖然示現各種身形，也名為常住，沒有變易。
『再者，善男子！就像庵羅樹（芒果樹）和閻浮樹（蒲桃樹）一年三次變化，有時開花，光彩鮮艷，有時生葉，茂盛繁密，有時凋落，樣子像枯死。善男子！你認為怎麼樣？這樹是真的枯死了嗎？』
『不是的，世尊！』
『善男子！如來（佛）也是這樣，在三界中示現三種身，
【English Translation】 English version 'We are certainly going to die here.' When they thought this, they suddenly encountered a favorable wind, and following the wind, they crossed the sea. They then said, 'How wonderful, this wind, it is unprecedented. It allows us to safely pass through the difficulties of the great sea.' Sentient beings are like this, long dwelling in the great sea of ignorance and birth and death, suffering and impoverished, without encountering such a great Nirvana wind, they should think, 'We are certainly going to fall into hell, the animal realm, and the realm of hungry ghosts.' When these sentient beings think this, they suddenly encounter the great Mahayana Nirvana wind, and following the wind, they are blown towards entering Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), and then they know the truth, and have a surprising thought, exclaiming, 'How wonderful, from the past, I have never seen or heard of such a secret treasure of the Tathagata (Buddha).' Only then do they generate pure faith in this Mahaparinirvana Sutra.
'Furthermore, good man! Like a snake shedding its skin, is it dead?'
'No, World Honored One!'
'Good man, the Tathagata (Buddha) is also like this, expediently showing the abandonment of the poisonous body, can it be said that the Tathagata is impermanent and extinguished?'
'No, World Honored One! The Tathagata expediently abandons the body in this Jambudvipa (the world we live in), like that poisonous snake, abandoning its old skin, therefore the Tathagata is called eternal.'
'Furthermore, good man! For example, a goldsmith obtains good, pure gold, and freely makes various utensils. The Tathagata (Buddha) is also like this, in the twenty-five existences (the twenty-five states of existence in the three realms), he can manifest various forms, in order to teach sentient beings and pull them out of the suffering of birth and death. Therefore, the Tathagata is called the boundless body, although he manifests various forms, he is also called eternal, without change.'
'Furthermore, good man! Like the Amra tree (mango tree) and the Jambudvipa tree (rose apple tree), they change three times a year, sometimes they bloom, with bright and beautiful colors, sometimes they grow leaves, lush and dense, sometimes they wither, appearing like they are dead. Good man! What do you think? Is this tree truly withered and dead?'
'No, World Honored One!'
'Good man! The Tathagata (Buddha) is also like this, in the three realms, he manifests three bodies,
有時初生，有時長大，有時涅槃，而如來身實非無常。」
迦葉菩薩贊言：「善哉，誠如聖教，如來常住無有變易。」◎
「◎善男子！如來密語甚深難解，譬如大王告諸群臣：『先陀婆來。』先陀婆者，一名四實：一者鹽，二者器，三者水，四者馬。如是四法，皆同此名。有智之臣善知此名，若王洗時索先陀婆，即便奉水。若王食時索先陀婆，即便奉鹽。若王食已將欲飲漿索先陀婆，即便奉器。若王欲游索先陀婆，即便奉馬。如是智臣善解大王四種密語。是大乘經亦復如是，有四無常，大乘智臣，應當善知。若佛出世為眾生說如來涅槃，智臣當知此是如來為計常者說無常相，欲令比丘修無常想。或復說言正法當滅，智臣應知此是如來為計樂者說于苦相，欲令比丘多修苦想。或復說言我今病苦，眾僧破壞，智臣當知此是如來為計我者說無我相，欲令比丘修無我想。或復說言所謂空者是正解脫，智臣當知此是如來說正解脫無二十五有，欲令比丘修學空想。以是義故，是正解脫則名為空，亦名不動。謂不動者，是解脫中無有苦故，是故不動。是正解脫為無有相，謂無相者，無有色、聲、香、味、觸等，故名無相。是正解脫常不變易，是解脫中無有無常、熱惱變易，是故解脫名曰常住、不變、清涼。或復說言一
【現代漢語翻譯】 現代漢語譯本：有時顯現初生，有時顯現長大，有時顯現涅槃，但如來的真實法身並非無常。 迦葉菩薩讚歎道：『說得好啊，確實如聖教所說，如來是常住不變的。』 『善男子！如來的秘密語言非常深奧難以理解，譬如大王告訴他的群臣：『把先陀婆（Saindhava）拿來。』先陀婆這個詞，實際上有四種含義：一是鹽，二是器皿，三是水，四是馬。這四種東西都用同一個名字。有智慧的臣子能明白這個詞的含義，如果大王洗漱時要先陀婆，就立刻奉上水。如果大王吃飯時要先陀婆，就立刻奉上鹽。如果大王吃完飯將要喝水時要先陀婆，就立刻奉上器皿。如果大王想要出行時要先陀婆，就立刻奉上馬。像這樣有智慧的臣子能理解大王的四種秘密語言。大乘經典也是如此，有四種無常的說法，大乘的智慧之臣，應當善於理解。如果佛陀出世為眾生說如來涅槃，智慧之臣應當知道這是如來為執著于常的人說無常之相，想要讓比丘修習無常的觀想。或者說正法將要滅亡，智慧之臣應當知道這是如來為執著於樂的人說苦之相，想要讓比丘多修習苦的觀想。或者說我現在病痛纏身，僧團破裂，智慧之臣應當知道這是如來為執著於我的人說無我之相，想要讓比丘修習無我的觀想。或者說所謂的空才是真正的解脫，智慧之臣應當知道這是如來說真正的解脫是沒有二十五有的，想要讓比丘修習空的觀想。因為這個原因，真正的解脫才被稱為空，也稱為不動。所謂不動，是因為解脫中沒有痛苦，所以是不動。真正的解脫是沒有相的，所謂無相，是沒有色、聲、香、味、觸等，所以稱為無相。真正的解脫是常住不變的，解脫中沒有無常、熱惱和變化，所以解脫被稱為常住、不變、清涼。或者說一
【English Translation】 English version: Sometimes appearing to be born, sometimes appearing to grow old, sometimes appearing to enter Nirvana, but the true Dharma body of the Tathagata is not impermanent. Bodhisattva Kasyapa praised, 'Excellent, indeed as the holy teachings say, the Tathagata is permanent and unchanging.' 'Good man! The secret language of the Tathagata is very profound and difficult to understand, like a great king telling his ministers, 『Bring Saindhava (先陀婆).』 The word Saindhava has four meanings: one is salt, two is a vessel, three is water, and four is a horse. These four things all share the same name. A wise minister understands the meaning of this word. If the king asks for Saindhava when washing, he immediately offers water. If the king asks for Saindhava when eating, he immediately offers salt. If the king asks for Saindhava after eating when he is about to drink, he immediately offers a vessel. If the king wants to travel and asks for Saindhava, he immediately offers a horse. Such a wise minister understands the four secret languages of the king. The Mahayana Sutras are also like this, there are four kinds of impermanence, and the wise ministers of the Mahayana should understand them well. If the Buddha appears in the world and tells sentient beings about the Nirvana of the Tathagata, the wise minister should know that this is the Tathagata speaking of the aspect of impermanence to those who cling to permanence, wanting to lead the Bhikkhus to cultivate the contemplation of impermanence. Or if it is said that the true Dharma will perish, the wise minister should know that this is the Tathagata speaking of the aspect of suffering to those who cling to pleasure, wanting to lead the Bhikkhus to cultivate the contemplation of suffering. Or if it is said that I am now suffering from illness and the Sangha is breaking apart, the wise minister should know that this is the Tathagata speaking of the aspect of no-self to those who cling to self, wanting to lead the Bhikkhus to cultivate the contemplation of no-self. Or if it is said that what is called emptiness is true liberation, the wise minister should know that this is the Tathagata saying that true liberation is without the twenty-five existences, wanting to lead the Bhikkhus to cultivate the contemplation of emptiness. For this reason, true liberation is called emptiness, and also called immobility. The so-called immobility is because there is no suffering in liberation, therefore it is immobile. True liberation is without form, the so-called formlessness is without form, sound, smell, taste, touch, etc., therefore it is called formless. True liberation is permanent and unchanging, there is no impermanence, heat, or change in liberation, therefore liberation is called permanent, unchanging, and cool. Or if it is said that one
切眾生有如來性，智臣當知此是如來說于常法，欲令比丘修正常法。是諸比丘若能如是隨順學者，當知是人真我弟子，善知如來微密之藏，如彼大王智慧之臣，善知王意。善男子！如是大王亦有如是密語之法，何況如來而當無耶？善男子！是故如來微密之教，難可得知，唯有智者乃能解我甚深佛法，非是世間凡夫品類，所能信也。
「複次善男子！如波羅奢樹、迦尼迦樹、阿叔迦樹，值天亢旱，不生花實，及余水陸所生之物，皆悉枯悴，無有潤澤，不能增長，一切諸藥無復勢力。善男子！是大乘典大涅槃經亦復如是，於我滅后，有諸眾生不能恭敬，無有威德。何以故？是諸眾生不知如來微密藏故。所以者何？以是眾生薄福德故。複次善男子！如來正法將欲滅盡，爾時多有行惡比丘，不知如來微密之藏，懶墮懈怠，不能讀誦、宣揚、分別如來正法，譬如癡賊棄捨真寶擔負草䴬，不解如來微密藏故，於是經中懈怠不勤，哀哉大險，當來之世，甚可怖畏。苦哉眾生，不勤聽受是大乘典大涅槃經，唯諸菩薩摩訶薩等，能於是經取真實義，不著文字隨順不逆，為眾生說。
「複次善男子！如牧牛女為欲賣乳，貪多利故，加二分水，轉賣與余牧牛女人。彼女得已復加二分，轉復賣與近城女人。女人得已復加二分，轉復
【現代漢語翻譯】 現代漢語譯本：一切眾生都具有如來佛性（Tathāgatagarbha，如來藏），智臣（指有智慧的大臣）應當知道，這是如來所說的常法（永恒不變的真理），目的是爲了讓比丘們修習常法。這些比丘如果能夠這樣隨順學習，應當知道這些人才是真正的我的弟子，善於瞭解如來微妙隱秘的教義，就像那些智慧的大臣，善於瞭解國王的心意一樣。善男子！就像大王也有秘密的語言一樣，何況如來會沒有呢？善男子！因此，如來微妙隱秘的教誨，難以被瞭解，只有有智慧的人才能理解我甚深的佛法，不是世間凡夫俗子所能相信的。 現代漢語譯本：再者，善男子！就像波羅奢樹（Palāśa，一種樹）、迦尼迦樹（Kaṇikāra，一種樹）、阿叔迦樹（Aśoka，無憂樹），遇到天旱，不能開花結果，以及其他水陸所生的植物，都枯萎凋零，沒有潤澤，不能生長，一切藥物都失去了效力。善男子！大乘經典《大涅槃經》也是如此，在我滅度之後，有些眾生不能恭敬，沒有威德。為什麼呢？因為這些眾生不知道如來微妙隱秘的教義。這是為什麼呢？因為這些眾生福德淺薄的緣故。再者，善男子！如來的正法將要滅盡的時候，那時會有很多行為惡劣的比丘，不知道如來微妙隱秘的教義，懶惰懈怠，不能讀誦、宣揚、分別如來的正法，就像愚癡的盜賊拋棄真正的寶物，卻揹負著草和糠一樣，因為不瞭解如來微妙隱秘的教義，所以對這部經典懈怠不勤奮。可悲啊，未來的時代，真是可怕啊！可悲啊，眾生不勤奮聽受這部大乘經典《大涅槃經》，只有菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）等，才能在這部經典中獲取真實的意義，不執著于文字，隨順而不違逆，為眾生宣說。 現代漢語譯本：再者，善男子！就像牧牛女爲了賣牛奶，貪圖更多的利益，加入兩份水，轉賣給其他的牧牛女。那些牧牛女得到后又加入兩份水，再轉賣給靠近城市的女人。那些女人得到后又加入兩份水，再轉賣給...
【English Translation】 English version: All sentient beings possess the Tathāgatagarbha (Buddha-nature), wise ministers should know that this is the constant Dharma (eternal truth) spoken by the Tathāgata, intended to guide the Bhikṣus (monks) to cultivate the constant Dharma. If these Bhikṣus can learn in accordance with this, they should be known as my true disciples, who are skilled in understanding the subtle and hidden teachings of the Tathāgata, just like those wise ministers who are skilled in understanding the king's intentions. Good man! Just as a great king has secret words, how could the Tathāgata not have them? Good man! Therefore, the subtle and hidden teachings of the Tathāgata are difficult to understand, and only the wise can comprehend my profound Buddha-Dharma, not the ordinary beings of the world who can believe it. English version: Furthermore, good man! Just like the Palāśa tree, the Kaṇikāra tree, and the Aśoka tree, when they encounter a drought, they cannot blossom or bear fruit, and other plants that grow on land and in water all wither and decay, without moisture, unable to grow, and all medicines lose their potency. Good man! The Mahāyāna scripture, the Mahāparinirvāṇa Sūtra, is also like this. After my Parinirvāṇa (passing away), there will be sentient beings who are unable to be respectful and lack virtue. Why is that? Because these sentient beings do not know the subtle and hidden teachings of the Tathāgata. Why is this so? Because these sentient beings have shallow merits. Furthermore, good man! When the Tathāgata's true Dharma is about to perish, there will be many Bhikṣus who act wickedly, who do not know the subtle and hidden teachings of the Tathāgata, who are lazy and indolent, unable to recite, proclaim, and explain the Tathāgata's true Dharma, just like foolish thieves who abandon true treasures and carry grass and chaff instead. Because they do not understand the subtle and hidden teachings of the Tathāgata, they are lazy and not diligent in this scripture. Alas, the future age is truly terrifying! Alas, sentient beings are not diligent in listening to and receiving this Mahāyāna scripture, the Mahāparinirvāṇa Sūtra. Only Bodhisattva-mahāsattvas (great Bodhisattvas) and others can obtain the true meaning from this scripture, not clinging to the words, following it without opposition, and proclaiming it to sentient beings. English version: Furthermore, good man! Just like a milkmaid, in order to sell milk and greed for more profit, adds two parts of water and resells it to other milkmaids. Those milkmaids, after obtaining it, add another two parts of water and resell it to women near the city. Those women, after obtaining it, add another two parts of water and resell it to...
賣與城中女人。彼女得已復加二分，詣市賣之。時有一人，為子納婦，當須好乳，以瞻賓客，至市欲買。是賣乳者，多索價數，是人答言：『汝乳多水，不直爾許。正值我今瞻待賓客，是故當取。』取已還家，煮用作糜，都無乳味，雖復無味，于苦味中千倍為勝。何以故？乳之為味，諸味中最。善男子！我涅槃后，正法未滅餘八十年，爾時是經于閻浮提當廣流佈，是時當有諸惡比丘，抄略是經分作多分，能滅正法色香美味。是諸惡人，雖複誦讀如是經典，滅除如來深密要義，安置世間莊嚴文飾、無義之語，抄前著后，抄后著前，前後著中，中著前後。當知如是諸惡比丘，是魔伴侶，受畜一切不凈之物，而言如來悉聽我畜。如牧牛女多加水乳，諸惡比丘亦復如是，雜以世語，錯定是經，令多眾生不得正說、正寫、正取、尊重、讚歎、供養恭敬。是惡比丘為利養故，不能廣宣流佈是經，所可分流少不足言，如彼牧牛貧窮女人，展轉賣乳，乃至成糜而無乳味。是大乘典大涅槃經亦復如是，展轉薄淡，無有氣味，雖無氣味猶勝餘經足一千倍，如彼乳味于諸苦味為千倍勝。何以故？是大乘典大涅槃經，于聲聞經最為上首，喻如牛乳，味中最勝，以是義故，名大涅槃。
「複次善男子！若善男子、善女人等，無有不求男子身
【現代漢語翻譯】 現代漢語譯本：有一個女人把牛奶賣給城裡的其他女人。那些女人得到牛奶后，又摻入兩份水，拿到市場上賣。當時有一個人，爲了給兒子娶媳婦，需要好牛奶來招待客人，就到市場上去買。那個賣牛奶的人要價很高，這個人就說：『你的牛奶摻了太多水，不值這麼多錢。只是我今天需要招待客人，所以才買。』買回家后，煮了做成粥，一點牛奶的味道都沒有，雖然沒有味道，但在苦味中卻勝過千倍。為什麼呢？因為牛奶的味道，在各種味道中是最美好的。善男子！我涅槃后，正法還沒有滅亡的八十年裡，這部經在閻浮提（Jambudvipa，指我們所居住的這個世界）會廣泛流傳，那時會有一些惡比丘，抄略這部經，分成很多部分，能夠滅除正法的色、香、美味。這些惡人，雖然誦讀這樣的經典，卻滅除了如來深奧的要義，把世間的華麗辭藻、沒有意義的話語安插進去，把前面的抄到後面，把後面的抄到前面，把前後抄到中間，把中間抄到前後。應當知道，這些惡比丘是魔的同夥，接受和蓄養一切不乾淨的東西，卻說如來允許他們蓄養。就像擠牛奶的女人摻了很多水一樣，這些惡比丘也像這樣，摻雜世俗的語言，錯誤地編定這部經，使很多眾生不能正確地說、正確地寫、正確地理解、尊重、讚歎、供養和恭敬。這些惡比丘爲了利益和供養，不能廣泛地宣揚這部經，所能分流的很少，不值得一提，就像那個擠牛奶的貧窮女人，輾轉賣牛奶，最後做成粥卻一點牛奶的味道都沒有。這部大乘經典《大涅槃經》也是這樣，輾轉變得淡薄，沒有了氣味，雖然沒有氣味，卻仍然勝過其他經典一千倍，就像牛奶的味道在各種苦味中勝過千倍一樣。為什麼呢？因為這部大乘經典《大涅槃經》，在聲聞乘的經典中是最為殊勝的，比喻就像牛奶，在各種味道中最為美好，因為這個原因，所以叫做大涅槃。\n\n『再者，善男子！如果善男子、善女人等，沒有不求男子身的』 English version: A woman sold milk to other women in the city. After getting the milk, those women added two parts of water and sold it in the market. At that time, a man, needing good milk to entertain guests for his son's wedding, went to the market to buy some. The milk seller asked for a high price, and the man said, 'Your milk is too diluted, it's not worth that much. But I need to entertain guests today, so I'll buy it.' After taking it home, he cooked it into porridge, but there was no milk flavor at all. Although it had no flavor, it was a thousand times better than any bitter taste. Why? Because the taste of milk is the best among all tastes. Good man! Eighty years after my Nirvana, when the Dharma has not yet perished, this sutra will be widely circulated in Jambudvipa (the world we live in). At that time, there will be some evil Bhikkhus (monks) who will excerpt and divide this sutra into many parts, destroying the color, fragrance, and flavor of the true Dharma. These evil people, although reciting such scriptures, will destroy the profound meaning of the Tathagata (Buddha), inserting worldly ornate language and meaningless words, copying the front to the back, the back to the front, the front and back to the middle, and the middle to the front and back. You should know that these evil Bhikkhus are companions of Mara (demon), accepting and hoarding all impure things, yet saying that the Tathagata allows them to hoard. Just like the milkmaid who adds a lot of water to the milk, these evil Bhikkhus are also like this, mixing in worldly language, incorrectly compiling this sutra, causing many sentient beings to be unable to correctly speak, write, understand, respect, praise, offer, and revere it. These evil Bhikkhus, for the sake of profit and offerings, cannot widely propagate this sutra. What they can disseminate is very little, not worth mentioning, just like that poor milkmaid who sells milk from one to another, and finally makes porridge that has no milk flavor at all. This Mahayana (Great Vehicle) classic, the Mahaparinirvana Sutra, is also like this, becoming diluted and tasteless through transmission. Although it has no taste, it is still a thousand times better than other sutras, just as the taste of milk is a thousand times better than any bitter taste. Why? Because this Mahayana classic, the Mahaparinirvana Sutra, is the most supreme among the Sravaka (Hearer) Vehicle sutras, like milk, which is the best among all tastes. For this reason, it is called Mahaparinirvana.\n\n'Furthermore, good man! If good men and good women, etc., do not seek a male body'
【English Translation】 A woman sold milk to other women in the city. Those women, having obtained the milk, added two more parts of water and sold it in the market. At that time, a man, needing good milk to entertain guests for his son's wedding, went to the market to buy some. The milk seller asked for a high price, and the man replied, 'Your milk is too watery, it's not worth that much. But I need to entertain guests today, so I will buy it.' Having bought it and returned home, he cooked it into porridge, but there was no milk flavor at all. Although it had no flavor, it was a thousand times better than any bitter taste. Why? Because the taste of milk is the best among all tastes. Good man! Eighty years after my Nirvana, when the true Dharma has not yet perished, this sutra will be widely circulated in Jambudvipa. At that time, there will be some evil Bhikkhus who will excerpt and divide this sutra into many parts, destroying the color, fragrance, and flavor of the true Dharma. These evil people, although reciting such scriptures, will destroy the profound meaning of the Tathagata, inserting worldly ornate language and meaningless words, copying the front to the back, the back to the front, the front and back to the middle, and the middle to the front and back. You should know that these evil Bhikkhus are companions of Mara, accepting and hoarding all impure things, yet saying that the Tathagata allows them to hoard. Just like the milkmaid who adds a lot of water to the milk, these evil Bhikkhus are also like this, mixing in worldly language, incorrectly compiling this sutra, causing many sentient beings to be unable to correctly speak, write, understand, respect, praise, offer, and revere it. These evil Bhikkhus, for the sake of profit and offerings, cannot widely propagate this sutra. What they can disseminate is very little, not worth mentioning, just like that poor milkmaid who sells milk from one to another, and finally makes porridge that has no milk flavor at all. This Mahayana classic, the Mahaparinirvana Sutra, is also like this, becoming diluted and tasteless through transmission. Although it has no taste, it is still a thousand times better than other sutras, just as the taste of milk is a thousand times better than any bitter taste. Why? Because this Mahayana classic, the Mahaparinirvana Sutra, is the most supreme among the Sravaka Vehicle sutras, like milk, which is the best among all tastes. For this reason, it is called Mahaparinirvana. Furthermore, good man! If good men and good women, etc., do not seek a male body
者。何以故？一切女人皆是眾惡之所住處。複次善男子！如蚊子尿不能令此大地潤洽，其女人者淫慾難滿亦復如是。譬如大地一切作丸如葶藶子，如是等男與一女人共為欲事猶不能足。假使男子數如恒沙，與一女人共為欲事猶不能足。善男子！譬如大海，一切天雨、百川、眾流皆悉投注，而彼大海未曾滿足。女人之法亦復如是，假使一切悉為男者，與一女人共為欲事而亦不足。複次善男子！如阿叔迦樹、波吒羅樹、迦尼迦樹，春花開敷，有蜂唼取色香細味，不知厭足。女人慾男亦復如是，不知厭足。善男子！以是義故，諸善男子、善女人等，聽是大乘大涅槃經，常應呵責女人之相求于男子。何以故？是大經典有丈夫相，所謂佛性，若人不知是佛性者，則無男相。所以者何？不能自知有佛性故。若有不能知佛性者，我說是等名為女人。若能自知有佛性者，我說是人為丈夫相。若有女人能知自身定有佛性，當知是等即為男子。善男子！是大乘典大涅槃經，無量無邊不可思議功德之聚。何以故？以說如來秘密藏故。是故善男子、善女人，若欲速知如來密藏，應當方便勤修此經。」
迦葉菩薩白佛言：「世尊！如是，如是。如佛所說，我今已有丈夫之相，得入如來微密藏故，如來今日始覺悟我，因是即得決定通達。」
【現代漢語翻譯】 現代漢語譯本：佛陀說：『這是什麼原因呢？因為一切女人都是各種罪惡的聚集之處。』 佛陀又說：『善男子，就像蚊子的尿液不能使大地濕潤一樣，女人的淫慾也是難以滿足的。譬如說，把整個大地都做成像葶藶子一樣的小丸，這麼多男人與一個女人行淫事，仍然不能滿足她的慾望。即使男人的數量像恒河沙一樣多，與一個女人行淫事，仍然不能滿足她的慾望。善男子，就像大海，所有的天雨、百川、眾流都注入其中，而大海永遠不會滿足一樣。女人的本性也是如此，即使所有的男人都與一個女人行淫事，她仍然不會滿足。』 佛陀又說：『善男子，就像阿叔迦樹（無憂樹）、波吒羅樹（紫葳樹）、迦尼迦樹（金鍊花），春天開花時，蜜蜂吸取花朵的顏色、香氣和細微的味道，不知滿足。女人對男人的慾望也是如此，不知滿足。』 佛陀說：『善男子，因為這個原因，所有善男子、善女人等，聽聞這部《大乘大涅槃經》，應當常常呵責女人追求男人的行為。為什麼呢？因為這部經典具有丈夫的特徵，也就是佛性。如果有人不知道自己有佛性，就沒有丈夫的特徵。為什麼呢？因為他不能自己知道自己有佛性。如果有人不能知道自己有佛性，我就說這些人是女人。如果有人能自己知道自己有佛性，我就說這個人是丈夫。如果有女人能知道自己一定有佛性，應當知道這些人就是男子。善男子，這部《大乘大涅槃經》是無量無邊不可思議功德的聚集。為什麼呢？因為它講述瞭如來的秘密寶藏。所以，善男子、善女人，如果想要快速瞭解如來的秘密寶藏，應當方便勤奮地修習這部經典。』 迦葉菩薩對佛說：『世尊，是這樣的，是這樣的。正如佛所說，我現在已經有了丈夫的特徵，因為我得以進入如來的秘密寶藏，如來今天才使我覺悟，因此我立即獲得了決定的通達。』
【English Translation】 English version: The Buddha said, 'Why is that? Because all women are the dwelling place of all evils.' The Buddha further said, 'Good man, just as the urine of a mosquito cannot moisten this great earth, so too is a woman's lust difficult to satisfy. For example, if the entire earth were made into small balls like the seeds of the Lepidium plant, even if that many men engaged in sexual acts with one woman, it would still not be enough to satisfy her. Even if the number of men were like the sands of the Ganges, engaging in sexual acts with one woman, it would still not be enough to satisfy her. Good man, just like the great ocean, into which all the rain from the sky, all the rivers, and all the streams flow, and yet the ocean is never satisfied. The nature of women is also like this; even if all men engaged in sexual acts with one woman, she would still not be satisfied.' The Buddha further said, 'Good man, like the Asoka tree (Saraca asoca), the Patala tree (Stereospermum suaveolens), and the Kanika tree (Cassia fistula), when their spring flowers bloom, bees suck the color, fragrance, and subtle taste, never knowing satisfaction. A woman's desire for men is also like this, never knowing satisfaction.' The Buddha said, 'Good man, for this reason, all good men and good women, upon hearing this Mahayana Mahaparinirvana Sutra, should always rebuke women for seeking men. Why is that? Because this scripture has the characteristics of a man, which is the Buddha-nature. If a person does not know that they have Buddha-nature, then they do not have the characteristics of a man. Why is that? Because they cannot know for themselves that they have Buddha-nature. If there are those who cannot know their Buddha-nature, I say that these people are women. If there are those who can know their Buddha-nature, I say that these people are men. If there are women who can know for certain that they have Buddha-nature, you should know that these people are men. Good man, this Mahayana Mahaparinirvana Sutra is a gathering of immeasurable, boundless, and inconceivable merits. Why is that? Because it speaks of the Tathagata's secret treasury. Therefore, good men and good women, if you wish to quickly understand the Tathagata's secret treasury, you should diligently cultivate this scripture with skillful means.' Kasyapa Bodhisattva said to the Buddha, 'World Honored One, it is so, it is so. Just as the Buddha has said, I now have the characteristics of a man, because I have been able to enter the Tathagata's secret treasury. The Tathagata has only today awakened me, and because of this, I have immediately attained decisive understanding.'
佛言：「善哉，善哉！善男子！汝今隨順世間之法而作是說。」
迦葉復言：「我不隨順世間法也。」
佛贊迦葉：「善哉，善哉！汝今所知無上法味，甚深難知而能得知，如蜂采味，汝亦如是。複次善男子！如蚊子澤，不能令此大地沾洽，當來之世，是經流佈亦復如是，如彼蚊澤。正法欲滅，是經先當沒於此地，當知即是正法衰相。複次善男子！譬如過夏，初月名秋，秋雨連注。此大乘典大涅槃經亦復如是，為于南方諸菩薩故，當廣流佈，降注法雨，彌滿其處。正法欲滅當至罽賓，具足無缺潛沒地中。或有信者或不信者，如是大乘方等經典甘露法味，悉沒于地。是經沒已，一切諸餘大乘經典皆悉滅沒。若得是經具足無缺，人中象王諸菩薩等，當知如來無上正法將滅不久。」◎
大般涅槃經卷第九 大正藏第 12 冊 No. 0374 大般涅槃經
大般涅槃經卷第十
北涼天竺三藏曇無讖譯如來性品第四之七
◎爾時文殊師利白佛言：「世尊！今此純陀猶有疑心，唯愿如來，重為分別，令得除斷。」
佛言：「善男子！云何疑心？汝當說之，當爲除斷。」
文殊師利言：「純陀心疑如來常住。以得知見佛性力故，若見佛性而為常者，本未見時，應是
【現代漢語翻譯】 現代漢語譯本 佛說：『好啊，好啊！善男子！你現在是順應世俗的法則而這樣說的。』 迦葉又說：『我不是順應世俗的法則說的。』 佛讚歎迦葉說：『好啊，好啊！你現在所知道的無上法味，非常深奧難以理解卻能夠理解，就像蜜蜂採蜜一樣，你也像這樣。再者，善男子！就像蚊子所能沾濕的露水，不能使這大地濕潤，當未來的時代，這部經流傳的情況也像這樣，如同蚊子所能沾濕的露水一樣。正法將要滅亡的時候，這部經會先沒入地中，應當知道這就是正法衰敗的徵兆。再者，善男子！譬如過了夏天，第一個月稱為秋天，秋雨連綿不斷。這部大乘經典《大涅槃經》也像這樣，爲了南方的各位菩薩，應當廣泛流傳，降下法雨，充滿那個地方。正法將要滅亡的時候，會到達罽賓（Kashmir），完整無缺地潛沒于地中。或許有人相信，或許有人不相信，像這樣的大乘方等經典甘露法味，都會沒入地中。這部經沒入之後，所有其他的大乘經典都會全部滅沒。如果能夠得到這部完整無缺的經，人中的象王，各位菩薩等，應當知道如來的無上正法將要滅亡不久。』 《大般涅槃經》卷第九 大正藏第 12 冊 No. 0374 《大般涅槃經》 《大般涅槃經》卷第十 北涼天竺三藏曇無讖譯《如來性品》第四之七 當時，文殊師利（Manjusri）對佛說：『世尊！現在純陀（Cunda）仍然有疑惑，希望如來，再次為他分別解說，使他能夠消除疑惑。』 佛說：『善男子！有什麼疑惑？你應當說出來，我當爲你消除。』 文殊師利說：『純陀心中疑惑如來是常住的。因為他已經知道並見到了佛性的力量，如果見到佛性是常住的，那麼在沒有見到佛性的時候，應該是不常住的。』
【English Translation】 English version The Buddha said, 'Excellent, excellent! Good man! You are now speaking in accordance with the ways of the world.' Kasyapa (迦葉) replied, 'I am not speaking in accordance with the ways of the world.' The Buddha praised Kasyapa (迦葉), saying, 'Excellent, excellent! The unsurpassed taste of the Dharma that you now know is profound and difficult to understand, yet you are able to understand it, just as a bee gathers honey. Furthermore, good man! Just as the moisture from a mosquito cannot saturate this great earth, so too will be the spread of this sutra in the future, like the moisture from a mosquito. When the True Dharma is about to perish, this sutra will first disappear into the earth. You should know that this is a sign of the decline of the True Dharma. Furthermore, good man! Just as after summer, the first month is called autumn, and the autumn rains pour down continuously, so too is this Great Vehicle scripture, the Mahaparinirvana Sutra. For the sake of the bodhisattvas in the south, it should be widely spread, pouring down the rain of Dharma, filling that place. When the True Dharma is about to perish, it will reach Kasmira (罽賓), and completely and without deficiency, it will submerge into the earth. Perhaps there will be those who believe, and perhaps there will be those who do not believe. In this way, the nectar-like taste of the Great Vehicle Vaipulya Sutras will all submerge into the earth. After this sutra has submerged, all other Great Vehicle scriptures will also perish. If one obtains this sutra completely and without deficiency, the elephant kings among humans, the bodhisattvas, should know that the unsurpassed True Dharma of the Tathagata (如來) will soon perish.' The Great Parinirvana Sutra, Scroll 9 Taisho Tripitaka Volume 12, No. 0374, The Great Parinirvana Sutra The Great Parinirvana Sutra, Scroll 10 Translated by Tripitaka Dharmaraksa (曇無讖) of Northern Liang, Chapter 4, Section 7, 'On the Buddha-Nature' At that time, Manjusri (文殊師利) said to the Buddha, 'World Honored One! Cunda (純陀) still has doubts. I beseech the Tathagata (如來) to explain again, so that he may dispel his doubts.' The Buddha said, 'Good man! What doubts do you have? You should speak them, and I will dispel them for you.' Manjusri (文殊師利) said, 'Cunda (純陀) doubts whether the Tathagata (如來) is permanent. Because he has come to know and see the power of the Buddha-nature, if seeing the Buddha-nature is permanent, then when he had not seen the Buddha-nature, it should be impermanent.'
無常。若本無常，后亦應爾。何以故？如世間物，本無今有，已有還無，如是等物悉是無常，以是義故，諸佛、菩薩、聲聞、緣覺無有差別。」
爾時世尊即說偈言：
「本有今無， 本無今有。 三世有法， 無有是處。
「善男子，以是義故，諸佛、菩薩、聲聞、緣覺，亦有差別，亦無差別。」
文殊師利贊言：「善哉，誠如聖教，我今始解諸佛、菩薩、聲聞、緣覺，亦有差別，亦無差別。」
迦葉菩薩白佛言：「世尊！如來所說，諸佛、菩薩、聲聞、緣覺，性無差別。唯愿如來分別廣說，利益安樂一切眾生。」
佛言：「善男子！諦聽，諦聽，當爲汝說。善男子！譬如長者，若長者子，多畜乳牛，有種種色，常令一人守護將養。是人有時為祠祀故，盡構諸牛著一器中，見其乳色同一白色，尋便驚怪，牛色各異，其乳云何皆同一色？是人思惟：『如此一切，皆是眾生業報因緣令乳色一。』善男子！聲聞、緣覺、菩薩亦爾，同一佛性猶如彼乳。所以者何？同盡漏故。而諸眾生言：『佛、菩薩、聲聞、緣覺，而有差別。有諸聲聞、凡夫之人，疑於三乘，云何無別？』是諸眾生，久后自解，一切三乘同一佛性；猶如彼人，悟解乳相，由業因緣。複次善男子！譬如金礦，淘煉滓穢
【現代漢語翻譯】 現代漢語譯本：無常。如果本來就是無常的，那麼後來也應該是這樣。為什麼呢？就像世間的事物，本來沒有現在有了，已經有的又會消失，像這樣的事物都是無常的。因為這個道理，諸佛（Buddha，覺悟者）、菩薩（Bodhisattva，追求覺悟的修行者）、聲聞（Śrāvaka，聽聞佛法而修行的人）、緣覺（Pratyekabuddha，靠自己覺悟的人）之間沒有差別。
這時，世尊（釋迦牟尼佛）就說了偈語：
『本來有現在無，本來無現在有。三世（過去、現在、未來）有法，沒有這樣的道理。』
『善男子，因為這個道理，諸佛、菩薩、聲聞、緣覺，既有差別，也沒有差別。』
文殊師利（Mañjuśrī，智慧的象徵）讚歎說：『太好了，確實如聖教所說，我現在才理解諸佛、菩薩、聲聞、緣覺，既有差別，也沒有差別。』
迦葉菩薩（Kāśyapa，佛陀的十大弟子之一）對佛說：『世尊！如來（Tathāgata，佛的稱號）所說，諸佛、菩薩、聲聞、緣覺，其本性沒有差別。希望如來詳細分別解說，利益安樂一切眾生。』
佛說：『善男子！仔細聽，仔細聽，我將為你們解說。善男子！譬如一位長者，或者長者的兒子，養了很多奶牛，有各種顏色，經常讓一個人看管飼養。這個人有時爲了祭祀，把所有牛的奶都擠到一個容器里，看到牛奶的顏色都是白色，就感到驚奇，牛的顏色各不相同，為什麼牛奶的顏色都一樣呢？這個人思考：『這一切都是眾生的業報因緣，使得牛奶的顏色一樣。』善男子！聲聞、緣覺、菩薩也是這樣，他們都具有相同的佛性，就像牛奶一樣。為什麼呢？因為他們都斷盡了煩惱。而眾生卻說：『佛、菩薩、聲聞、緣覺，是有差別的。』有些聲聞、凡夫之人，懷疑三乘（聲聞乘、緣覺乘、菩薩乘），怎麼會沒有差別呢？這些眾生，久后自己會明白，一切三乘都具有相同的佛性；就像那個人，領悟到牛奶的真相，是由於業報因緣。再次，善男子！譬如金礦，淘洗煉去雜質
【English Translation】 English version: Impermanence. If it were inherently impermanent, it should be so later as well. Why is that? Like worldly things, originally not existing, now they exist; having existed, they cease to exist. Such things are all impermanent. Because of this principle, there is no difference between Buddhas (覺悟者, Awakened Ones), Bodhisattvas (追求覺悟的修行者, beings who seek enlightenment), Śrāvakas (聽聞佛法而修行的人, disciples who hear the teachings), and Pratyekabuddhas (靠自己覺悟的人, solitary realizers).
Then, the World Honored One (釋迦牟尼佛, Shakyamuni Buddha) spoke in verse:
'Originally existing, now not existing; originally not existing, now existing. In the three times (過去、現在、未來, past, present, and future), there is no such dharma (法, teaching).'
'Good man, because of this principle, Buddhas, Bodhisattvas, Śrāvakas, and Pratyekabuddhas are both different and not different.'
Mañjuśrī (智慧的象徵, the symbol of wisdom) praised, saying: 'Excellent, truly as the holy teachings say. Now I understand that Buddhas, Bodhisattvas, Śrāvakas, and Pratyekabuddhas are both different and not different.'
Kāśyapa Bodhisattva (佛陀的十大弟子之一, one of the Buddha's ten great disciples) said to the Buddha: 'World Honored One! As the Tathāgata (如來, the title of a Buddha) has said, the nature of Buddhas, Bodhisattvas, Śrāvakas, and Pratyekabuddhas is without difference. I wish that the Tathāgata would explain it in detail, to benefit and bring peace to all sentient beings.'
The Buddha said: 'Good man! Listen carefully, listen carefully, I will explain it to you. Good man! For example, a wealthy man, or the son of a wealthy man, raises many milk cows of various colors, and always has someone guard and care for them. Sometimes, for the sake of sacrifice, this person milks all the cows into one container, and sees that the milk is all the same white color. He is surprised, thinking, the cows are of different colors, how can the milk all be the same color? This person thinks: 『All of this is due to the karmic causes and conditions of sentient beings, which make the milk the same color.』 Good man! Śrāvakas, Pratyekabuddhas, and Bodhisattvas are also like this, they all have the same Buddha-nature, like the milk. Why is that? Because they have all exhausted their defilements. But sentient beings say: 『Buddhas, Bodhisattvas, Śrāvakas, and Pratyekabuddhas are different.』 Some Śrāvakas and ordinary people doubt the three vehicles (聲聞乘, Śrāvakayāna; 緣覺乘, Pratyekabuddhayāna; 菩薩乘, Bodhisattvayāna), how can they be without difference? These sentient beings will understand later that all three vehicles have the same Buddha-nature; like that person, who understood the nature of the milk, due to karmic causes and conditions. Furthermore, good man! For example, a gold mine, after washing and refining the impurities
，然後消融，成金之後，價直無量。善男子！聲聞、緣覺、菩薩亦爾，皆得成就同一佛性。何以故？除煩惱故，如彼金礦，除諸滓穢。以是義故，一切眾生同一佛性，無有差別。以其先聞如來密藏，后成佛時自然得知，如彼長者知乳一相。何以故？以斷無量億煩惱故。」
迦葉菩薩白佛言：「世尊！若一切眾生有佛性者，佛與眾生有何差別？如是說者多有過咎。若諸眾生皆有佛性，何因緣故，舍利弗等以小涅槃而般涅槃？緣覺之人于中涅槃而般涅槃？菩薩之人于大涅槃而般涅槃？如是等人若同佛性，何故不同如來涅槃而般涅槃？」
「善男子！諸佛世尊所得涅槃，非諸聲聞緣覺所得，以是義故，大般涅槃名為善有。世若無佛，非無二乘得二涅槃。」
迦葉復言：「是義云何？」
佛言：「無量無邊阿僧祇劫，乃有一佛出現於世，開示三乘。善男子！如汝所言，菩薩、二乘無差別者，我先於此如來密藏大涅槃中，已說其義。諸阿羅漢無有善有。何以故？諸阿羅漢悉當得是大涅槃故。以是義故，大般涅槃有畢竟樂，是故名為大般涅槃。」
迦葉言：「如佛說者，我今始知差別之義、無差別義。何以故？一切菩薩、聲聞、緣覺，未來之世皆當歸于大般涅槃，譬如眾流歸於大海，是故聲聞緣覺
【現代漢語翻譯】 現代漢語譯本：然後消融，成為金子之後，價值就無可估量。善男子！聲聞（聽聞佛法而悟道者）、緣覺（通過自身觀察和思考而悟道者）、菩薩（發願救度眾生者）也是如此，都能成就相同的佛性。為什麼呢？因為他們都去除了煩惱，就像金礦去除了雜質一樣。因此，一切眾生都具有相同的佛性，沒有差別。因為他們先聽聞如來的秘密教誨，後來成佛時自然會知道，就像長者知道牛奶的唯一本質一樣。為什麼呢？因為他們斷除了無量億的煩惱。 迦葉菩薩（佛陀的弟子）對佛說：『世尊！如果一切眾生都有佛性，那麼佛和眾生有什麼差別呢？這樣說的話，會有很多過失。如果所有眾生都有佛性，為什麼舍利弗（佛陀的十大弟子之一）等人以小涅槃（聲聞的涅槃）而入滅？緣覺之人以中涅槃（緣覺的涅槃）而入滅？菩薩之人以大涅槃（菩薩的涅槃）而入滅？這些人如果都有相同的佛性，為什麼不和如來一樣以涅槃而入滅呢？』 『善男子！諸佛世尊所證得的涅槃，不是聲聞、緣覺所能證得的，因此，大般涅槃（佛的涅槃）被稱為善有。如果世間沒有佛，也不會沒有二乘（聲聞和緣覺）證得二種涅槃。』 迦葉又問：『這是什麼意思呢？』 佛說：『在無量無邊的阿僧祇劫（極長的時間單位）之後，才有一佛出現於世，開示三乘（聲聞乘、緣覺乘、菩薩乘）。善男子！就像你所說的，菩薩、二乘沒有差別，我先前在這個如來秘密教誨的大涅槃中，已經說過這個道理了。諸阿羅漢（已證得解脫的聖者）沒有善有。為什麼呢？因為諸阿羅漢最終都會證得大涅槃。因此，大般涅槃具有究竟的快樂，所以被稱為大般涅槃。』 迦葉說：『如佛所說，我現在才明白差別和無差別的含義。為什麼呢？一切菩薩、聲聞、緣覺，未來都會歸於大般涅槃，就像眾多的河流歸於大海一樣，所以聲聞緣覺
【English Translation】 English version: Then it melts, and after becoming gold, its value is immeasurable. Good man! Śrāvakas (those who attain enlightenment by hearing the Dharma), Pratyekabuddhas (those who attain enlightenment through their own observation and contemplation), and Bodhisattvas (those who vow to liberate all beings) are also like this; they all attain the same Buddha-nature. Why? Because they eliminate afflictions, just as gold ore removes impurities. Therefore, all sentient beings have the same Buddha-nature, without any difference. Because they first hear the Tathāgata's secret teachings, they will naturally know when they become Buddhas, just as an elder knows the single essence of milk. Why? Because they have cut off countless billions of afflictions. Kāśyapa Bodhisattva (a disciple of the Buddha) said to the Buddha, 'World Honored One! If all sentient beings have Buddha-nature, then what is the difference between a Buddha and sentient beings? To say so would have many faults. If all sentient beings have Buddha-nature, why do Śāriputra (one of the Buddha's ten great disciples) and others enter Parinirvana (final nirvana) with small Nirvana (Nirvana of Śrāvakas)? Why do Pratyekabuddhas enter Parinirvana with middle Nirvana (Nirvana of Pratyekabuddhas)? Why do Bodhisattvas enter Parinirvana with great Nirvana (Nirvana of Bodhisattvas)? If these people all have the same Buddha-nature, why do they not enter Parinirvana like the Tathāgata?' 'Good man! The Nirvana attained by the Buddhas, the World Honored Ones, is not the Nirvana attained by Śrāvakas and Pratyekabuddhas. Therefore, the Great Parinirvana (Nirvana of the Buddha) is called 'good existence'. If there is no Buddha in the world, it does not mean that the two vehicles (Śrāvakas and Pratyekabuddhas) will not attain the two Nirvanas.' Kāśyapa asked again, 'What does this mean?' The Buddha said, 'After countless immeasurable asamkhya kalpas (extremely long units of time), a Buddha appears in the world, revealing the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna). Good man! As you said, there is no difference between Bodhisattvas and the two vehicles, I have already explained this principle in the Great Nirvana of the Tathāgata's secret teachings. Arhats (saints who have attained liberation) do not have 'good existence'. Why? Because all Arhats will eventually attain the Great Nirvana. Therefore, the Great Parinirvana has ultimate happiness, and is therefore called the Great Parinirvana.' Kāśyapa said, 'As the Buddha has said, I now understand the meaning of difference and non-difference. Why? All Bodhisattvas, Śrāvakas, and Pratyekabuddhas will eventually return to the Great Parinirvana, just as many rivers return to the ocean, therefore Śrāvakas and Pratyekabuddhas'
之人，悉名為常，非是無常。以是義故，亦有差別，亦無差別。」迦葉言：「云何性差別？」
佛言：「善男子！聲聞如乳，緣覺如酪，菩薩之人如生熟酥，諸佛世尊猶如醍醐。以是義故，大涅槃中說四種性，而有差別。」
迦葉復言：「一切眾生性相云何？」
佛言：「善男子！如牛新生，乳血未別，凡夫之性，雜諸煩惱亦復如是。」
迦葉復言：「拘尸那城有旃陀羅，名曰歡喜，佛記是人，由一發心，當於此界千佛數中，速成無上正真之道。以何等故，如來不記尊者舍利弗、目犍連等速成佛道？」
佛言：「善男子！或有聲聞、緣覺、菩薩作誓願言：『我當久久護持正法，然後乃成無上佛道。』以發速愿，故與速記。複次善男子！譬如商人有無價寶，詣市賣之。愚人見之，不識輕笑。寶主唱言：『我此寶珠價直無數。』聞已復笑，各各相謂：『此非真寶，是頗梨珠。』善男子，聲聞緣覺亦復如是，若聞速記，則便懈怠，輕笑薄賤，如彼愚人不識真寶。于未來世有諸比丘，不能翹勤修習善法，貧窮困苦飢餓所逼，因是出家，長養其身，心志輕躁，邪命諂曲，若聞如來授諸聲聞速疾記者，便當大笑，輕慢毀呰。當知是等即是破戒，自言已得過人之法。以是義故，隨發速愿，故與速記。
【現代漢語翻譯】 迦葉問：『如果一切眾生都有佛性，那麼所有眾生都應該被認為是常住的，而不是無常的。基於這個道理，佛性既有差別，又沒有差別。』迦葉又問：『什麼是佛性的差別呢？』 佛說：『善男子！聲聞（聽聞佛陀教誨而修行的人）如同牛奶，緣覺（不依師教，獨自悟道的人）如同凝乳，菩薩（發願救度一切眾生的修行者）如同生酥和熟酥，諸佛世尊（覺悟的佛陀）則如同醍醐（酥油提煉的精華）。基於這個道理，大涅槃經中說有四種佛性，因此有差別。』 迦葉又問：『一切眾生的佛性狀態是怎樣的呢？』 佛說：『善男子！就像剛出生的小牛，乳和血還沒有分開一樣，凡夫的佛性也和各種煩惱混雜在一起。』 迦葉又問：『拘尸那城有一個旃陀羅（賤民），名叫歡喜，佛陀預言這個人，因為他發了一個願心，將在這個世界的千佛時期中，迅速成就無上正等正覺。為什麼如來不預言尊者舍利弗（智慧第一的佛陀弟子）、目犍連（神通第一的佛陀弟子）等人迅速成佛呢？』 佛說：『善男子！有些聲聞、緣覺、菩薩發誓愿說：『我應當長久地護持正法，然後才成就無上佛道。』因為他們發了快速成就的願望，所以給予他們快速成佛的預言。再者，善男子！譬如一個商人有無價之寶，拿到市場上賣。愚人看見了，不認識，輕視嘲笑。寶物的主人說：『我這顆寶珠價值無數。』聽了之後又笑，互相說：『這不是真寶，是玻璃珠。』善男子，聲聞緣覺也是這樣，如果聽到快速成佛的預言，就會懈怠，輕視嘲笑，就像那些不認識真寶的愚人一樣。在未來世，有些比丘，不能勤奮修習善法，因為貧窮困苦飢餓所逼迫，因此出家，只是爲了養活自己，心志輕浮急躁，行為虛偽諂媚，如果聽到如來給聲聞授記快速成佛，就會大笑，輕慢譭謗。應當知道這些人就是破戒的人，自稱已經得到了超越常人的修行成就。基於這個道理，隨他們發快速成就的願望，所以給予他們快速成佛的預言。』
【English Translation】 Kasyapa asked: 'If all sentient beings have Buddha-nature, then all beings should be considered permanent, not impermanent. Based on this principle, Buddha-nature is both different and not different.' Kasyapa further asked: 'What is the difference in Buddha-nature?' The Buddha said: 'Good man! Sravakas (those who practice by hearing the Buddha's teachings) are like milk, Pratyekabuddhas (those who attain enlightenment on their own) are like curds, Bodhisattvas (those who vow to save all sentient beings) are like raw and cooked butter, and the World Honored Ones, the Buddhas (enlightened ones), are like ghee (the essence of clarified butter). Based on this principle, the Mahaparinirvana Sutra speaks of four kinds of nature, and therefore there are differences.' Kasyapa further asked: 'What is the state of Buddha-nature in all sentient beings?' The Buddha said: 'Good man! Just as a newborn calf has not yet separated milk from blood, the Buddha-nature of ordinary beings is also mixed with various afflictions.' Kasyapa further asked: 'In Kushinagar, there is a Chandala (outcaste) named Joy, and the Buddha predicted that this person, because he made a vow, will quickly achieve unsurpassed, true, and complete enlightenment in the era of a thousand Buddhas in this world. Why does the Tathagata not predict that Venerable Sariputra (the Buddha's disciple foremost in wisdom), Maudgalyayana (the Buddha's disciple foremost in supernatural powers), and others will quickly become Buddhas?' The Buddha said: 'Good man! Some Sravakas, Pratyekabuddhas, and Bodhisattvas make vows, saying: 'I shall uphold the Dharma for a long time, and then achieve unsurpassed Buddhahood.' Because they made a vow for quick attainment, they are given the prediction of quick Buddhahood. Furthermore, good man! It is like a merchant who has a priceless treasure and takes it to the market to sell. Foolish people see it, do not recognize it, and laugh with contempt. The owner of the treasure says: 'This jewel of mine is worth countless amounts.' After hearing this, they laugh again, saying to each other: 'This is not a real treasure, it is a glass bead.' Good man, Sravakas and Pratyekabuddhas are also like this. If they hear the prediction of quick Buddhahood, they will become lazy, look down upon it, and laugh with contempt, just like those foolish people who do not recognize a real treasure. In future ages, there will be some monks who cannot diligently practice good deeds, and because they are forced by poverty, hardship, and hunger, they become monks just to support themselves. Their minds are frivolous and impatient, and their behavior is hypocritical and flattering. If they hear the Tathagata giving predictions of quick Buddhahood to Sravakas, they will laugh loudly, look down upon it, and slander it. You should know that these people are those who have broken the precepts, and they claim to have attained achievements in practice that surpass ordinary people. Based on this principle, according to their vow for quick attainment, they are given the prediction of quick Buddhahood.'
護正法者，為授遠記。」
迦葉菩薩復白佛言：「世尊！菩薩摩訶薩云何當得不壞眷屬？」
佛告迦葉：「若諸菩薩，勤加精進欲護正法，以是因緣，所得眷屬不可沮壞。」
迦葉菩薩復白佛言：「世尊！何因緣故，眾生得此唇口乾焦？」
佛告迦葉：「若有不識三寶常存，以是因緣，唇口乾焦。如人口爽，不知甜、苦、辛、醋、咸、淡六味差別。一切眾生，愚癡無智，不識三寶是常住法，是故名為唇口乾焦。複次善男子！若有眾生不知如來是常住者，當知是人則為生盲。若知如來是常住者，如是之人雖有肉眼，我說是等名為天眼。複次善男子！若有能知如來是常，當知是人，久已修習如是經典，我說是等亦名天眼。雖有天眼，而不能知如來是常，我說斯等名為肉眼，是人乃至不識自身手腳、支節，亦復不能令他識知，以是義故，名為肉眼。
「複次善男子！如來常為一切眾生而作父母。所以者何？一切眾生，種種形類，二足、四足、多足、無足，佛以一音而為說法，彼彼異類各自得解，各各嘆言：『如來今日為我說法。』以是義故，名為父母。
「複次善男子！如人生子，始十六月雖復語言，未可解了。而彼父母欲教其語，先同其音，漸漸教之，是父母語，可不正耶？」
【現代漢語翻譯】 現代漢語譯本 『護持正法的人，我將為他們授記未來成佛。』 迦葉菩薩再次對佛說：『世尊！菩薩摩訶薩如何才能獲得不會散壞的眷屬呢？』 佛告訴迦葉：『如果各位菩薩，勤奮精進地想要護持正法，因為這個因緣，所得到的眷屬就不會被破壞。』 迦葉菩薩再次對佛說：『世尊！是什麼因緣，眾生會嘴唇乾裂焦渴呢？』 佛告訴迦葉：『如果有人不認識三寶是常住的，因為這個因緣，就會嘴唇乾裂焦渴。就像人的嘴巴失去味覺，不知道甜、苦、辛、酸、咸、淡這六種味道的差別。一切眾生，愚癡沒有智慧，不認識三寶是常住的法，所以叫做嘴唇乾裂焦渴。再者，善男子！如果眾生不知道如來是常住的，應當知道這個人就是天生的盲人。如果知道如來是常住的，這樣的人雖然有肉眼，我也說他們是天眼。再者，善男子！如果有人能夠知道如來是常住的，應當知道這個人，很久以來就已經修習這樣的經典，我也說他們是天眼。雖然有天眼，卻不能知道如來是常住的，我說這樣的人是肉眼，這個人甚至不認識自己的手腳、肢體，也不能讓別人認識，因為這個緣故，叫做肉眼。 『再者，善男子！如來常常為一切眾生做父母。為什麼呢？一切眾生，各種各樣的形態，兩足的、四足的、多足的、無足的，佛用一種聲音為他們說法，他們各自不同的種類都能理解，各自感嘆說：『如來今天為我說法。』因為這個緣故，叫做父母。 『再者，善男子！就像人生下孩子，剛十六個月大，雖然會說話，但還不能完全理解。而父母想要教他說話，先用相同的聲音，漸漸地教他，這父母的教導，難道不正確嗎？』
【English Translation】 English version 'Those who protect the true Dharma, I will bestow upon them a prophecy of future Buddhahood.' Kasyapa Bodhisattva then said to the Buddha, 'World Honored One, how can Bodhisattva Mahasattvas obtain a retinue that will not be destroyed?' The Buddha told Kasyapa, 'If all Bodhisattvas diligently strive to protect the true Dharma, because of this cause, the retinue they obtain will not be destroyed.' Kasyapa Bodhisattva then said to the Buddha, 'World Honored One, what is the cause that sentient beings have dry and parched lips?' The Buddha told Kasyapa, 'If there are those who do not recognize that the Three Jewels are eternal, because of this cause, their lips will be dry and parched. It is like a person whose mouth has lost its sense of taste, not knowing the difference between the six flavors of sweet, bitter, spicy, sour, salty, and bland. All sentient beings, foolish and without wisdom, do not recognize that the Three Jewels are the eternal Dharma, therefore they are called having dry and parched lips. Furthermore, good man, if there are sentient beings who do not know that the Tathagata is eternal, you should know that such a person is born blind. If they know that the Tathagata is eternal, such people, although they have physical eyes, I say that they have heavenly eyes. Furthermore, good man, if there are those who can know that the Tathagata is eternal, you should know that such a person has long practiced such scriptures, and I say that they also have heavenly eyes. Although they have heavenly eyes, if they cannot know that the Tathagata is eternal, I say that such people have physical eyes, and such a person does not even recognize their own hands, feet, and limbs, nor can they make others recognize them, for this reason, they are called having physical eyes.' 'Furthermore, good man, the Tathagata always acts as a parent for all sentient beings. Why is that? All sentient beings, in various forms, two-legged, four-legged, many-legged, and legless, the Buddha uses one voice to preach the Dharma to them, and each of their different kinds can understand, and each exclaims, 'The Tathagata is preaching the Dharma for me today.' For this reason, they are called parents.' 'Furthermore, good man, like a person who has a child, who is only sixteen months old, although they can speak, they cannot fully understand. And the parents want to teach them to speak, they first use the same sounds, gradually teaching them, is this teaching of the parents not correct?'
「不也。世尊！」
「善男子！諸佛如來亦復如是，隨諸眾生種種音聲而為說法，為令安住于正法故，隨所應見而為示現種種形像，如來如是同彼語言，可不正耶？」
「不也。世尊！何以故？如來所說如師子吼，隨順世間種種音聲，而為眾生嘆說妙法。」
大般涅槃經一切大眾所問品第五
爾時，世尊從其面門放種種色，青、黃、赤、白、紅、紫光明照純陀身，純陀遇已，與諸眷屬，持諸肴膳，疾往佛所，欲奉如來及比丘僧最後供養。種種器物，充滿具足，持至佛前。爾時有大威德天人，而遮其前，周匝圍繞，謂純陀言：「且住，純陀！勿便奉施。」
當爾之時，如來複放無量無邊種種光明，諸天大眾遇斯光已，尋聽純陀前至佛所，奉其所施。爾時天人及諸眾生，各各自取所持供養，至於佛前，長跪白佛：「唯愿如來聽諸比丘受此飲食。」時諸比丘，知是時故，執持衣缽，一心安詳。爾時純陀為佛及僧，佈置種種師子寶座、懸繒、幡蓋、花香、瓔珞，爾時三千大千世界莊嚴微妙，猶如西方安樂國土。爾時純陀住于佛前，憂悲悵怏重白佛言：「唯愿如來！猶見哀愍，住壽一劫若減一劫。」
佛告純陀：「汝欲令我久住世者，宜當速奉最後具足檀波羅蜜。」
爾時一切
【現代漢語翻譯】 現代漢語譯本 『不是的，世尊！』 『善男子！諸佛如來也是這樣，隨著眾生各種不同的聲音而為他們說法，爲了讓他們安住在正法中，隨著他們應該看到的而示現各種不同的形象。如來像這樣隨順他們的語言，難道不正確嗎？』 『不是的，世尊！為什麼呢？如來所說的法如同獅子吼，隨順世間各種不同的聲音，而為眾生讚歎宣說微妙的佛法。』 《大般涅槃經》一切大眾所問品第五 那時，世尊從他的面門放出各種顏色的光芒，青色、黃色、紅色、白色、紅色、紫色，光芒照耀著純陀（Cunda，人名）的身體。純陀遇到這些光芒后，和他的眷屬一起，拿著各種美味佳餚，快速前往佛陀所在的地方，想要供養如來和比丘僧團最後的供養。各種器物，裝得滿滿當當，被帶到佛陀面前。那時，有大威德的天人，擋在他們前面，周圍環繞著，對純陀說：『先停一下，純陀！不要急著供養。』 當那個時候，如來又放出無量無邊的各種光芒，諸天大眾遇到這些光芒后，就允許純陀到佛陀面前，奉上他的供養。那時，天人和各種眾生，各自拿出自己所持的供養，來到佛陀面前，長跪著對佛說：『唯愿如來允許比丘們接受這些飲食。』那時，比丘們知道時機到了，拿著衣缽，一心安詳地等待。那時，純陀為佛陀和僧團，佈置了各種獅子寶座、懸掛的絲綢、幡蓋、鮮花、瓔珞。那時，三千大千世界莊嚴微妙，如同西方的安樂國土。那時，純陀站在佛陀面前，憂愁悲傷地再次對佛說：『唯愿如來！仍然憐憫我們，住世一劫或者減少一劫。』 佛陀告訴純陀：『你想要我長久住世，應該儘快奉上最後的圓滿的檀波羅蜜（Dānapāramitā，佈施波羅蜜）。』 那時，一切
【English Translation】 English version 'No, World Honored One!' 'Good man! The Tathāgatas (如來, Thus Come Ones) are also like this, according to the various sounds of all living beings, they preach the Dharma (法, the teachings), in order to let them dwell in the Right Dharma, according to what they should see, they manifest various forms. The Tathāgata is like this, conforming to their languages, is it not correct?' 'No, World Honored One! Why is that? What the Tathāgata speaks is like a lion's roar, conforming to the various sounds of the world, and for the sake of living beings, he praises and expounds the wonderful Dharma.' The Great Parinirvana Sutra, Chapter Five: Questions from All the Great Assembly At that time, the World Honored One emitted various colors of light from his face, blue, yellow, red, white, crimson, and purple, illuminating the body of Cunda (純陀, a person's name). When Cunda encountered these lights, he and his family members, carrying various delicacies, quickly went to where the Buddha was, wanting to offer the final offering to the Tathāgata and the Sangha (比丘僧團, monastic community). Various utensils, filled to the brim, were brought before the Buddha. At that time, a powerful Deva (天人, celestial being) blocked their way, surrounding them, and said to Cunda: 'Wait a moment, Cunda! Do not rush to make the offering.' At that time, the Tathāgata again emitted immeasurable and boundless various lights. When the Devas and the great assembly encountered these lights, they allowed Cunda to go before the Buddha and present his offerings. At that time, the Devas and all living beings, each took their own offerings and came before the Buddha, kneeling and saying to the Buddha: 'May the Tathāgata allow the Bhikkhus (比丘, monks) to receive these foods.' At that time, the Bhikkhus, knowing the time was right, held their robes and bowls, waiting peacefully with one mind. At that time, Cunda arranged various lion thrones, hanging silks, banners, flowers, and garlands for the Buddha and the Sangha. At that time, the three thousand great thousand worlds were adorned and wonderful, like the Land of Bliss in the West. At that time, Cunda stood before the Buddha, sorrowful and sad, and again said to the Buddha: 'May the Tathāgata! Still have compassion on us, and live for a kalpa (劫, eon) or less than a kalpa.' The Buddha said to Cunda: 'If you want me to live in the world for a long time, you should quickly offer the final and complete Dānapāramitā (檀波羅蜜, perfection of giving).' At that time, all
菩薩摩訶薩、天人雜類，異口同音唱如是言：「奇哉，純陀！成大福德，能令如來受取最後無上供養。而我等輩無福所致，所設供具則為唐捐。」爾時世尊，欲令一切眾望滿足，于自身上一一毛孔，化無量佛，一一諸佛，各有無量諸比丘僧。是諸世尊及無量眾，悉皆示現受其供養，釋迦如來自受純陀所奉設者。爾時純陀所持粳糧成熟之食，摩伽陀國滿足八斛，以佛神力，皆悉充足一切大會。爾時純陀見是事已，心生歡喜，踴躍無量，一切大眾亦復如是。爾時大眾承佛聖旨，各作是念：「如來今已受我等施，不久便當入于涅槃。」作是念已，心生悲喜。爾時樹林其地狹小，以佛神力，如針鋒處皆有無量諸佛世尊及其眷屬等坐而食，所食之物亦無差別。是時天人、阿修羅等，啼泣悲嘆而作是言：「如來今日已受我等最後供養，受供養已當般涅槃，我等當復更供養誰？我今永離無上調御，盲無眼目。」
爾時世尊為欲慰喻一切大眾，而說偈言：
「汝等莫悲嘆， 諸佛法應爾。 我入于涅槃， 已經無量劫， 常受最勝樂， 永處安隱處。 汝今至心聽， 我當說涅槃， 我已離食想， 終無飢渴患。 我今當爲汝， 說其隨順愿， 令諸一切眾， 鹹得安隱樂， 汝聞應修行，
【現代漢語翻譯】 現代漢語譯本 菩薩摩訶薩（偉大的菩薩）、天人以及其他各種眾生，異口同聲地說：『真是奇妙啊，純陀（人名）！你成就瞭如此大的福德，能夠讓如來（佛的稱號）接受最後的無上供養。而我們這些人因為沒有福報，所準備的供品都白費了。』 這時，世尊（佛的稱號）爲了滿足所有人的期望，從自己身上的每一個毛孔中，化現出無量的佛，每一尊佛都有無量的比丘僧（出家修行的僧人）。這些世尊和無量的大眾，都示現接受供養，而釋迦如來（佛的稱號）親自接受了純陀所奉獻的食物。 當時，純陀所準備的粳米飯等食物，在摩伽陀國（古印度的一個國家）可以裝滿八斛（古代的容量單位），憑藉佛的神力，都足夠供給所有在場的大眾。純陀看到這種情況后，心中無比歡喜，激動不已，所有的大眾也都是如此。 當時，大眾領受佛的旨意，各自想著：『如來現在已經接受了我們的供養，不久就要進入涅槃（佛教指修行者解脫生死的狀態）。』想到這裡，心中既悲傷又歡喜。 當時，樹林里的地方很狹小，憑藉佛的神力，即使在針尖大小的地方，都有無量的佛世尊及其眷屬坐著吃飯，所吃的食物也沒有任何差別。這時，天人、阿修羅（一種神道）等，都哭泣悲嘆地說：『如來今天已經接受了我們最後的供養，接受供養后就要進入涅槃，我們以後還能供養誰呢？我們現在永遠失去了無上的調御者（佛的稱號），就像瞎子失去了眼睛一樣。』 這時，世尊爲了安慰所有的大眾，說了偈語： 『你們不要悲傷嘆息，諸佛的法則是這樣的。 我進入涅槃，已經經歷了無量劫（極長的時間）， 常常享受最殊勝的快樂，永遠處於安穩的地方。 你們現在專心聽，我將要說涅槃的道理， 我已經脫離了對食物的執著，永遠沒有飢渴的困擾。 我現在將為你們，說出隨順心願的道理， 讓所有的一切眾生，都能得到安穩的快樂， 你們聽了應該去修行，』
【English Translation】 English version The Bodhisattva Mahasattvas (great Bodhisattvas), Devas (gods), and various other beings, spoke in unison, saying: 'How wondrous, Chunda (a name)! You have accumulated great merit, enabling the Tathagata (title for the Buddha) to receive the final, supreme offering. But we, lacking such merit, have had our offerings rendered futile.' At that time, the World Honored One (title for the Buddha), wishing to fulfill the expectations of all, emanated countless Buddhas from each pore of his body, each Buddha accompanied by countless Bhikshu Sangha (monks). These World Honored Ones and the countless assembly all manifested as receiving the offerings, while Shakyamuni Tathagata (title for the Buddha) himself received the food offered by Chunda. At that time, the cooked rice and other food prepared by Chunda, which could have filled eight 'hu' (ancient unit of volume) in Magadha (an ancient kingdom in India), were, by the Buddha's divine power, sufficient to feed the entire assembly. Upon seeing this, Chunda was filled with immeasurable joy and excitement, as were all the others in the assembly. Then, the assembly, receiving the Buddha's instructions, each thought: 'The Tathagata has now received our offerings, and will soon enter Nirvana (state of liberation from the cycle of death and rebirth).』 Thinking this, they felt both sorrow and joy. At that time, the space in the grove was small, but by the Buddha's divine power, even in a space as small as the tip of a needle, countless Buddha World Honored Ones and their retinues were seated and eating, and the food they ate was no different. Then, the Devas, Asuras (a type of demigod), and others, wept and lamented, saying: 'The Tathagata has today received our final offering, and after receiving it, will enter Nirvana. Whom shall we offer to in the future? We have now forever lost our supreme guide (title for the Buddha), like the blind who have lost their eyes.' At that time, the World Honored One, wishing to console the entire assembly, spoke in verse: 'Do not grieve or lament, for such is the Dharma (law) of all Buddhas. My entering Nirvana has been for countless kalpas (eons), I always enjoy the most supreme bliss, and forever dwell in a place of peace. Now listen attentively, I shall speak of the principle of Nirvana, I have already detached from the desire for food, and will never suffer from hunger or thirst. Now I shall speak to you, of the principle of following one's wishes, So that all beings, may attain peace and happiness, Having heard this, you should practice accordingly,'
諸佛法常住。 假使烏角鴟， 同共一樹棲， 猶如親兄弟， 爾乃永涅槃。 如來視一切， 猶如羅睺羅， 常為眾生尊， 云何永涅槃？ 假使蛇鼠狼， 同處一穴游， 相愛如兄弟， 爾乃永涅槃。 如來視一切， 猶如羅睺羅， 常為眾生尊， 云何永涅槃？ 假使七葉花， 轉為婆師香， 迦留迦果樹， 轉為鎮頭果， 如來視一切， 猶如羅睺羅， 云何舍慈悲， 永入于涅槃？ 假使一闡提， 現身成佛道， 永處第一樂， 爾乃入涅槃。 如來視一切， 皆如羅睺羅， 云何舍慈悲， 永入于涅槃？ 假使一切眾， 一時成佛道， 遠離諸過患， 爾乃入涅槃。 如來視一切， 皆如羅睺羅， 云何舍慈悲， 永入于涅槃？ 假使蚊子尿， 浸壞於大地， 諸山及百川， 大海悉盈滿， 若有如是事， 爾乃入涅槃。 悲心視一切， 皆如羅睺羅， 常為眾生尊， 云何永涅槃？ 以是故汝等， 應深樂正法， 不應生憂惱， 號泣而啼哭。 若欲自正行， 應修如來常， 當觀如是法， 長存不變易。 復應生是念， 三寶皆常住， 是則獲大護， 如咒枯生
【現代漢語翻譯】 現代漢語譯本 諸佛的教法是永恒不變的。 假設烏鴉和貓頭鷹（烏角鴟），能夠同在一棵樹上棲息，如同親兄弟一般，那時如來才會進入永恒的涅槃。 如來看待一切眾生，都如同自己的兒子羅睺羅（釋迦牟尼佛的兒子），他永遠是眾生的尊者，怎麼會進入永恒的涅槃呢？ 假設蛇、老鼠和狼，能夠同在一個洞穴里遊玩，彼此相愛如同兄弟，那時如來才會進入永恒的涅槃。 如來看待一切眾生，都如同自己的兒子羅睺羅，他永遠是眾生的尊者，怎麼會進入永恒的涅槃呢？ 假設七葉花，能夠轉變成婆師香（一種香料），迦留迦果樹，能夠轉變成鎮頭果（一種水果）， 如來看待一切眾生，都如同自己的兒子羅睺羅，怎麼會捨棄慈悲，永遠進入涅槃呢？ 假設一闡提（斷絕善根的人），能夠現身成佛，永遠處於第一快樂的境界，那時如來才會進入涅槃。 如來看待一切眾生，都如同自己的兒子羅睺羅，怎麼會捨棄慈悲，永遠進入涅槃呢？ 假設一切眾生，能夠同時成佛，遠離一切過患，那時如來才會進入涅槃。 如來看待一切眾生，都如同自己的兒子羅睺羅，怎麼會捨棄慈悲，永遠進入涅槃呢？ 假設蚊子的尿，能夠浸壞大地，使所有的山川和大海都充滿，如果發生這樣的事情，那時如來才會進入涅槃。 以悲憫之心看待一切眾生，都如同自己的兒子羅睺羅，他永遠是眾生的尊者，怎麼會進入永恒的涅槃呢？ 因此你們應當深深地喜愛正法，不應該產生憂愁煩惱，號哭啼泣。 如果想要自己行為端正，就應當修習如來的常住之法，應當觀察這樣的法，是長久存在不會改變的。 還應當生起這樣的念頭，佛、法、僧三寶都是常住的，這樣就能獲得大的庇護，如同咒語能使枯木復生。
【English Translation】 English version The Dharma of all Buddhas is eternal and unchanging. If crows and owls (Ukkara-kukkuta) could dwell together on the same tree, like close brothers, then the Tathagata would enter eternal Nirvana. The Tathagata views all beings as his own son Rahula (son of Shakyamuni Buddha), he is forever the honored one of all beings, how could he enter eternal Nirvana? If snakes, rats, and wolves could play together in the same cave, loving each other like brothers, then the Tathagata would enter eternal Nirvana. The Tathagata views all beings as his own son Rahula, he is forever the honored one of all beings, how could he enter eternal Nirvana? If the seven-leaf flower could transform into Bhadra-sri (a kind of fragrance), and the Karuka fruit tree could transform into the Tinduka fruit (a kind of fruit), The Tathagata views all beings as his own son Rahula, how could he abandon compassion and enter Nirvana forever? If an Icchantika (a person who has severed their roots of goodness) could manifest as a Buddha, and forever dwell in the first joy, then the Tathagata would enter Nirvana. The Tathagata views all beings as his own son Rahula, how could he abandon compassion and enter Nirvana forever? If all beings could simultaneously become Buddhas, and be free from all faults, then the Tathagata would enter Nirvana. The Tathagata views all beings as his own son Rahula, how could he abandon compassion and enter Nirvana forever? If the urine of mosquitoes could flood the earth, filling all the mountains, rivers, and the great ocean, if such a thing were to happen, then the Tathagata would enter Nirvana. With a compassionate heart, he views all beings as his own son Rahula, he is forever the honored one of all beings, how could he enter eternal Nirvana? Therefore, you should deeply cherish the true Dharma, and should not generate sorrow and distress, weeping and wailing. If you wish to rectify your own conduct, you should cultivate the eternal Dharma of the Tathagata, you should observe that such Dharma is everlasting and unchanging. You should also generate this thought, that the Three Jewels (Buddha, Dharma, Sangha) are all eternal, and in this way you will obtain great protection, like a mantra that can revive a withered tree.
果。 是名為三寶， 四眾應善聽， 聞已應歡喜， 即發菩提心。 若能計三寶， 常住同真諦， 此則是諸佛， 最上之誓願。
「若有比丘、比丘尼、優婆塞、優婆夷，能以如來最上誓願而發願者，當知是人，無有愚癡，堪受供養；以此願力，功德果報於世最勝，如阿羅漢。若有不能如是觀了三寶常者，是旃陀羅。若有能知三寶常住實法因緣，離苦安樂，無有嬈害能留難者。」爾時人天大眾、阿修羅等，聞是法已，心生歡喜，踴躍無量，其心調柔，善滅諸蓋，心無高下，威德清凈，顏貌怡悅。知佛常住，是故施設諸天供養，散種種花、末香、涂香、鼓天伎樂，以供養佛。
爾時佛告迦葉菩薩言：「善男子！汝見是眾希有事不？」
迦葉答言：「已見。世尊！見諸如來無量無邊不可稱計，受諸大眾、人天所奉飯食供養。又見諸佛其身姝大，所坐之處如一針鋒，多眾圍繞不相障礙。復見大眾悉發誓愿，說十三偈。亦知大眾各心念言：『如來今者獨受我供。』假使純陀所奉飯食碎如微塵，一塵一佛，猶不周遍，以佛神力，悉皆充足一切大眾。唯諸菩薩摩訶薩及文殊師利法王子等，能知如是希有事耳，悉是如來方便示現。聲聞大眾及阿修羅等，皆知如來是常住法。」
爾時世
【現代漢語翻譯】 現代漢語譯本 這就是所謂的『三寶』（佛、法、僧），四眾弟子（比丘、比丘尼、優婆塞、優婆夷）應當認真聽聞，聽聞之後應當心生歡喜，立即發起菩提心（覺悟之心）。如果能夠認為三寶是常住不變，與真理相同，那麼這就是諸佛最崇高的誓願。 如果比丘、比丘尼、優婆塞、優婆夷，能夠以如來最崇高的誓願而發願，應當知道這個人沒有愚癡，堪受供養；憑藉這個願力，他的功德果報在世間最為殊勝，如同阿羅漢（斷盡煩惱的聖者）。如果不能這樣觀察三寶的常住不變，那就是旃陀羅（賤民）。如果能夠知道三寶常住的真實法理因緣，就能遠離痛苦，獲得安樂，沒有任何障礙能夠阻礙他。 當時，人天大眾、阿修羅（非天）等，聽聞這個佛法后，心中生起歡喜，踴躍無量，他們的心變得調柔，善於消除各種煩惱，心中沒有高下之分，威德清凈，容貌喜悅。他們知道佛是常住的，所以設定各種天上的供養，散佈各種鮮花、末香、涂香，演奏天上的音樂，以此來供養佛。 這時，佛告訴迦葉菩薩（釋迦牟尼佛的十大弟子之一）說：『善男子！你看到這些大眾的稀有事蹟了嗎？』 迦葉回答說：『已經看到了。世尊！我看到諸如來無量無邊，不可稱量，接受大眾、人天所奉獻的飯食供養。又看到諸佛的身體高大殊勝，所坐之處如同針尖一般，眾多大眾圍繞而不互相妨礙。還看到大眾都發誓願，說了十三首偈頌。也知道大眾各自心中想著：『如來現在只接受我的供養。』即使純陀（供養佛陀最後食物的人）所奉獻的飯食碎如微塵，一粒微塵中有一尊佛，仍然不能周遍，但憑藉佛的神力，都能充足一切大眾。只有諸菩薩摩訶薩（大菩薩）和文殊師利法王子（智慧第一的菩薩）等，才能知道這樣稀有的事情，這都是如來方便示現。聲聞大眾（聽聞佛法而修行的弟子）和阿修羅等，都知道如來是常住的法。』 這時，世尊
【English Translation】 English version These are called the 'Three Jewels' (Buddha, Dharma, Sangha). The four assemblies (bhikshus, bhikshunis, upasakas, upasikas) should listen carefully. Having heard this, they should rejoice and immediately generate the Bodhi mind (mind of enlightenment). If one can regard the Three Jewels as permanent and identical to the truth, then this is the supreme vow of all Buddhas. If a bhikshu, bhikshuni, upasaka, or upasika can make a vow with the supreme vow of the Tathagata, know that this person is without ignorance and worthy of offerings. By the power of this vow, their merit and karmic reward will be the most excellent in the world, like an Arhat (a saint who has extinguished all defilements). If one cannot observe the permanence of the Three Jewels in this way, they are a Chandala (outcaste). If one can understand the true Dharma cause and condition of the permanence of the Three Jewels, they will be free from suffering and attain peace, and no obstacles can hinder them. At that time, the great assembly of humans and devas, asuras (demigods), and others, having heard this Dharma, felt joy in their hearts, leaping with immeasurable delight. Their minds became gentle, adept at eliminating various afflictions, without any sense of superiority or inferiority. Their virtue was pure, and their countenances were joyful. Knowing that the Buddha is permanent, they arranged various heavenly offerings, scattering various flowers, powdered incense, paste incense, and playing heavenly music to make offerings to the Buddha. At that time, the Buddha said to Bodhisattva Kasyapa (one of the ten great disciples of Shakyamuni Buddha), 'Good man! Have you seen these rare events of the assembly?' Kasyapa replied, 'I have seen them. World Honored One! I have seen the Tathagatas, immeasurable and boundless, receiving the food offerings from the great assembly of humans and devas. I have also seen the Buddhas' bodies, majestic and great, sitting in a space as small as the tip of a needle, surrounded by a multitude without obstructing each other. I have also seen the assembly making vows, reciting thirteen verses. I also know that each person in the assembly thinks, 'The Tathagata is now receiving only my offering.' Even if the food offered by Chunda (the person who offered the last meal to the Buddha) were as fine as dust, with one Buddha in each dust particle, it would still not be sufficient, but by the Buddha's divine power, it is sufficient for the entire assembly. Only the Bodhisattva Mahasattvas (great Bodhisattvas) and the Dharma Prince Manjushri (the Bodhisattva of wisdom) and others can understand such rare events, which are all expedient manifestations of the Tathagata. The Sravaka assembly (disciples who practice by hearing the Dharma) and asuras, and others, all know that the Tathagata is the permanent Dharma.' At that time, the World Honored One
尊告純陀言：「汝今所見，為是希有奇特事不？」
「實爾。世尊！我先所見，無量諸佛三十二相、八十種好莊嚴其身，今悉見為菩薩摩訶薩體貌傀異，姝大殊妙，唯見佛身喻如藥樹，為諸菩薩摩訶薩等之所圍繞。」
佛告純陀：「汝先所見無量佛者，是我所化，為欲利益一切眾生，令得歡喜。如是菩薩摩訶薩等，所可修行，不可思議，能作無量諸佛之事。純陀！汝今皆已成就菩薩摩訶薩行，得住十地，菩薩所行具足成辦。」
迦葉菩薩白佛言：「世尊！如是，如是。如佛所說，純陀所修成菩薩行，我亦隨喜。今者如來欲為未來無量眾生作大明故，說是大乘大涅槃經。世尊！一切契經說有餘義、無餘義耶？」
「善男子！我所說者，亦有餘義，亦無餘義。」
純陀白佛言：「世尊！如佛所說：
「『所有之物， 佈施一切， 唯可讚嘆， 無可虧損。』
「世尊！是義云何？持戒毀戒有何差別？」
佛言：「唯除一人，餘一切施皆可讚嘆。」
純陀問言：「云何名為唯除一人？」
佛言：「如此經中，所說破戒。」
純陀復言：「我今未解，唯愿說之。」
佛言：「純陀！言破戒者謂一闡提，其餘在所一切佈施，皆可讚嘆獲大果報。
【現代漢語翻譯】 現代漢語譯本：佛陀告訴純陀說：『你現在所看到的，是不是非常稀有和奇特的事情呢？』 純陀回答說：『確實如此，世尊！我之前所見，無量諸佛以三十二相（佛的三十二種殊勝的身體特徵）、八十種好（佛的八十種細微的身體特徵）莊嚴其身，現在全都看到他們變成了菩薩摩訶薩（偉大的菩薩）的體貌，高大殊勝，唯獨見到佛身如同藥樹一般，被諸菩薩摩訶薩等圍繞著。』 佛陀告訴純陀說：『你先前所見的無量佛，是我所化現的，爲了利益一切眾生，讓他們得到歡喜。這些菩薩摩訶薩等，他們所修行的，不可思議，能夠做無量諸佛的事情。純陀！你現在都已經成就了菩薩摩訶薩的修行，得住十地（菩薩修行的十個階段），菩薩所行的都已圓滿成就。』 迦葉菩薩（佛陀的十大弟子之一）對佛說：『世尊！正是這樣，正如佛所說，純陀所修成的菩薩行，我也隨喜讚歎。現在如來爲了未來無量眾生作大光明，所以宣說這部大乘大涅槃經。世尊！一切契經（佛經）所說的，是有餘義還是無餘義呢？』 佛陀說：『善男子！我所說的，既有餘義，也有無餘義。』 純陀對佛說：『世尊！正如佛所說：』 『所有之物，佈施一切，唯可讚嘆，無可虧損。』 『世尊！這是什麼意思呢？持戒和毀戒有什麼差別？』 佛陀說：『除了一個人，其餘一切佈施都值得讚歎。』 純陀問道：『什麼叫做除了一個人呢？』 佛陀說：『就是這部經中所說的破戒之人。』 純陀又說：『我現在還不明白，希望您能解釋一下。』 佛陀說：『純陀！所說的破戒之人是指一闡提（斷絕善根的人），其餘一切佈施，都值得讚歎，能獲得大的果報。』
【English Translation】 English version: The Buddha said to Cunda, 'What you see now, is it not a rare and extraordinary thing?' Cunda replied, 'Indeed, World Honored One! What I saw before, countless Buddhas adorned with the thirty-two marks (the thirty-two auspicious physical characteristics of a Buddha) and eighty minor marks (the eighty minor physical characteristics of a Buddha), now I see them all transformed into the forms of Bodhisattva Mahasattvas (great Bodhisattvas), majestic and extraordinary. Only the Buddha's body appears like a medicinal tree, surrounded by all the Bodhisattva Mahasattvas.' The Buddha said to Cunda, 'The countless Buddhas you saw before were my manifestations, created to benefit all sentient beings and bring them joy. These Bodhisattva Mahasattvas, their practices are inconceivable, capable of performing the deeds of countless Buddhas. Cunda! You have now accomplished the practice of a Bodhisattva Mahasattva, attained the ten stages (the ten stages of Bodhisattva practice), and the practices of a Bodhisattva are fully accomplished.' Bodhisattva Kasyapa (one of the Buddha's ten great disciples) said to the Buddha, 'World Honored One! It is so, just as the Buddha has said, I also rejoice in and praise the Bodhisattva practice that Cunda has accomplished. Now, the Tathagata (Buddha) wishes to create great light for countless beings in the future, therefore, he is expounding this Great Vehicle Great Nirvana Sutra. World Honored One! Do all the sutras (Buddhist scriptures) speak of meanings that are with remainder or without remainder?' The Buddha said, 'Good man! What I speak of has both meanings with remainder and without remainder.' Cunda said to the Buddha, 'World Honored One! As the Buddha has said:' 'Whatever one possesses, giving it all away, is only to be praised, with no loss.' 'World Honored One! What does this mean? What is the difference between upholding precepts and breaking precepts?' The Buddha said, 'Except for one person, all other giving is worthy of praise.' Cunda asked, 'What is meant by 'except for one person'?' The Buddha said, 'It refers to the one who breaks the precepts, as mentioned in this sutra.' Cunda further said, 'I still do not understand, I hope you can explain it.' The Buddha said, 'Cunda! The one who breaks the precepts refers to an Icchantika (a person who has severed their roots of goodness), all other giving is worthy of praise and can obtain great rewards.'
」
純陀復問：「一闡提者，其義云何？」
佛言：「純陀！若有比丘及比丘尼、優婆塞、優婆夷，發粗惡言，誹謗正法，造是重業，永不改悔心無慚愧，如是等人名為趣向一闡提道。若犯四重、作五逆罪，自知定犯如是重事，而心初無怖畏慚愧，不肯發露，于佛正法永無護惜建立之心，毀呰輕賤言多過咎，如是等人亦名趣向一闡提道。若復說言無佛、法、僧，如是等人亦名趣向一闡提道。唯除如此一闡提輩，施其餘者一切讚歎。」
爾時純陀復白佛言：「世尊！所言破戒，其義云何？」
答言：「純陀！若犯四重及五逆罪、誹謗正法，如是等人名為破戒。」
純陀復問：「如是破戒，可拔濟不？」
答言：「純陀！有因緣故，則可拔濟。若被法服猶未舍遠，其心常懷慚愧恐怖，而自考責：『咄哉，何為犯斯重罪？何期怪哉，造斯苦業？』其心改悔，生護法心，欲建正法。『有護法者，我當供養。若有讀誦大乘典者，我當咨問，受持讀誦，既通利已，復當爲他，分別廣說。』我說是人不為破戒。何以故？善男子！譬如日出，能除一切塵翳、闇冥。是大涅槃微妙經典出興於世，亦復如是，能除眾生無量劫中所作眾罪，是故此經，說護正法得大果報，拔濟破戒。若有譭謗是正法者，
【現代漢語翻譯】 現代漢語譯本 純陀又問：『一闡提（斷善根的人）是什麼意思？』 佛說：『純陀！如果有比丘、比丘尼、優婆塞、優婆夷，說粗惡的話，誹謗正法，造下嚴重的罪業，永遠不悔改，心中沒有慚愧，這樣的人就叫做趣向一闡提道（走向斷絕善根的道路）。如果犯了四重戒（殺、盜、淫、妄）、造了五逆罪（殺父、殺母、殺阿羅漢、破和合僧、出佛身血），自己知道犯了這些重罪，心中卻絲毫沒有恐懼和慚愧，不肯懺悔，對於佛的正法永遠沒有護持和建立的心，譭謗、輕視、說很多過失，這樣的人也叫做趣向一闡提道。如果還說沒有佛、法、僧，這樣的人也叫做趣向一闡提道。只有像這樣的一闡提之輩，才不值得讚歎，其餘的人都應該讚歎。』 這時，純陀又對佛說：『世尊！您說的破戒，是什麼意思？』 佛回答說：『純陀！如果犯了四重戒和五逆罪、誹謗正法，這樣的人就叫做破戒。』 純陀又問：『像這樣破戒的人，可以救拔嗎？』 佛回答說：『純陀！如果有因緣，就可以救拔。如果還穿著僧服，沒有遠離佛法，心中常常懷有慚愧和恐懼，並且自我責備：『唉，我為什麼犯下如此重罪？真是奇怪，竟然造下這樣的苦業！』他真心悔改，生起護持佛法的心，想要建立正法。『如果有護持佛法的人，我應當供養。如果有讀誦大乘經典的，我應當請教，受持讀誦，既通達理解了，還要為他人分別廣說。』我說這樣的人不是破戒。為什麼呢？善男子！譬如太陽出來，能夠消除一切塵埃、陰暗。這部偉大的涅槃微妙經典出現在世間，也是這樣，能夠消除眾生無量劫以來所造的種種罪業。所以這部經說，護持正法能夠得到大的果報，救拔破戒的人。如果有譭謗這部正法的人，』
【English Translation】 English version Chunda further asked: 'What is the meaning of 'Icchantika' (one who has severed their roots of goodness)?' The Buddha said: 'Chunda! If there are monks, nuns, laymen, or laywomen who speak harsh words, slander the true Dharma, commit grave offenses, never repent, and have no shame in their hearts, such people are called those who are heading towards the path of Icchantika (the path of severing the roots of goodness). If they commit the four grave offenses (killing, stealing, sexual misconduct, and lying) and the five rebellious acts (killing one's father, killing one's mother, killing an Arhat, disrupting the Sangha, and causing the Buddha to bleed), knowing that they have committed these grave offenses, yet have no fear or shame in their hearts, refuse to confess, and have no intention of protecting or establishing the Buddha's true Dharma, but rather slander, despise, and speak many faults, such people are also called those who are heading towards the path of Icchantika. If they also say that there is no Buddha, Dharma, or Sangha, such people are also called those who are heading towards the path of Icchantika. Only such Icchantikas are not worthy of praise; all others should be praised.' At that time, Chunda again said to the Buddha: 'World Honored One! What is the meaning of what you call 'breaking the precepts'?' The Buddha replied: 'Chunda! If one commits the four grave offenses and the five rebellious acts, and slanders the true Dharma, such people are called those who have broken the precepts.' Chunda further asked: 'Can such precept-breakers be rescued?' The Buddha replied: 'Chunda! If there are causes and conditions, they can be rescued. If they are still wearing the monastic robes and have not distanced themselves from the Dharma, and if their hearts are constantly filled with shame and fear, and they reproach themselves, saying: 'Alas, why have I committed such grave offenses? How strange that I have created such suffering karma!' If they sincerely repent, generate a mind to protect the Dharma, and desire to establish the true Dharma, saying: 'If there are those who protect the Dharma, I shall make offerings to them. If there are those who recite the Mahayana scriptures, I shall inquire from them, receive, uphold, and recite them. Having understood them thoroughly, I shall also explain them widely to others.' I say that such people are not precept-breakers. Why? Good man! Just as the sun rises and can dispel all dust, darkness, and obscurity, so too, when this great and wondrous Nirvana scripture appears in the world, it can also dispel the countless sins that sentient beings have committed over countless kalpas. Therefore, this scripture says that protecting the true Dharma brings great rewards and rescues those who have broken the precepts. If there are those who slander this true Dharma,'
能自改悔還歸於法，自念所作一切不善，如人自害，心生恐怖，驚懼慚愧，除此正法，更無救護，是故應當還歸正法，若能如是如說歸依，佈施是人得福無量，亦名世間應受供養。若犯如上惡業之罪，若經一月或十五日，不生歸依發露之心，若施是人果報甚少。犯五逆者亦復如是，能生悔心，內懷慚愧；『今我所作不善之業，甚為大苦。我當建立、護持正法。』是則不名五逆罪也，若施是人得福無量。犯逆罪已，不生護法歸依之心，有施是者福不足言。又善男子！犯重罪者，汝今諦聽，我當爲汝分別廣說，應生是心。謂正法者，即是如來微密之藏，是故我當護持建立，施是人者得勝果報。善男子！譬如女人，懷妊垂產，值國荒亂，逃至他土，在一天廟即便生產。聞其舊邦安隱豐熟，攜將其子欲還本土，中路值河水漲暴急，荷負是兒不能得渡，即自念言：『我今寧與一處並命，終不捨棄而獨渡也。』念已母子俱共沒命。命終之後尋生天中，以慈念子欲令得渡。而是女人本性弊惡，以愛子故，得生天中。犯四重禁、五無間罪，生護法心亦復如是，雖復先為不善之業，以護法故，得為世間無上福田，是護法者有如是等無量果報。」
純陀復言：「世尊！若一闡提能自改悔，恭敬供養、讚歎三寶，施如是人得大果報不？
{ "translations": [ "現代漢語譯本", "能自我悔改，迴歸正法，反思自己所做的一切不善行為，如同自己傷害自己一樣，心中產生恐懼，驚慌慚愧，除了這正法，再沒有其他救護。因此應當迴歸正法。如果能夠像這樣如實皈依，佈施給這樣的人，得到的福報是無量的，也可以稱作世間應受供養的人。如果犯了上述的惡業之罪，經過一個月或十五天，不生起皈依和懺悔之心，如果佈施給這樣的人，果報就很少。犯五逆罪的人也是如此，如果能生起悔恨之心，內心懷有慚愧，想道：『我現在所做的惡業，是極大的痛苦。我應當建立和護持正法。』這樣就不算犯五逆罪了，如果佈施給這樣的人，得到的福報是無量的。犯了逆罪之後，不生起護持正法和皈依之心，如果佈施給這樣的人，福報就不足以言說了。還有，善男子！犯了重罪的人，你現在仔細聽，我將為你分別詳細解說，應當生起這樣的心念。所謂正法，就是如來微妙秘密的寶藏，因此我應當護持和建立它，佈施給這樣的人，會得到殊勝的果報。善男子！譬如一個女人，懷著身孕即將生產，正值國家動亂，逃到其他地方，在一個天廟裡就生下了孩子。聽到自己的故鄉安定富足，就帶著孩子想要回到故鄉，在路上遇到河水暴漲湍急，揹著孩子無法渡河，就自己想道：『我寧願和孩子一起喪命，也終究不捨棄他獨自渡河。』這樣想后，母子一起淹死了。死後立刻轉生到天界，因為慈愛孩子想要讓他渡河。這個女人本性不好，因為愛孩子，才得以轉生到天界。犯了四重禁戒、五無間罪的人，如果生起護持正法的心，也是如此，雖然之前做了不善的業，因為護持正法的緣故，可以成為世間無上的福田，護持正法的人有這樣無量的果報。」 , "純陀又說：『世尊！如果一闡提（斷絕善根的人）能夠自我悔改，恭敬供養、讚歎三寶，佈施給這樣的人，能得到大的果報嗎？』" ], "english_translations": [ "English version", "If one can self-repent and return to the Dharma, reflecting on all the unwholesome actions they have committed, feeling fear, alarm, and shame as if they had harmed themselves, knowing that there is no other refuge except this Right Dharma, then they should return to the Right Dharma. If one can thus sincerely take refuge, giving alms to such a person will bring immeasurable merit, and they can be called worthy of offerings in the world. If one commits the aforementioned evil deeds and does not generate a heart of refuge and confession within a month or fifteen days, then giving alms to such a person will yield very little reward. It is the same for those who commit the five heinous offenses; if they can generate a heart of remorse, feeling shame within, thinking, 『The unwholesome deeds I have committed are extremely painful. I should establish and uphold the Right Dharma,』 then they are not considered to have committed the five heinous offenses. Giving alms to such a person will bring immeasurable merit. If, after committing a heinous offense, one does not generate a heart of protecting the Dharma and taking refuge, then giving alms to such a person will not yield much merit. Furthermore, good man! Those who have committed grave offenses, listen carefully, I will explain it to you in detail, you should generate such a thought. The so-called Right Dharma is the subtle and secret treasure of the Tathagata, therefore I should protect and establish it. Giving alms to such a person will bring supreme rewards. Good man! For example, a woman, pregnant and about to give birth, finds herself in a country in turmoil, and flees to another place, where she gives birth in a temple. Upon hearing that her homeland is peaceful and prosperous, she takes her child and wants to return. On the way, she encounters a river swollen and rapid, and unable to cross while carrying her child, she thinks to herself, 『I would rather perish with my child than abandon him and cross alone.』 Having thought this, the mother and child drown together. Immediately after death, she is reborn in the heavens, because of her loving thought for her child, wanting him to cross. This woman, though of bad nature, was reborn in the heavens because of her love for her child. It is the same for those who have committed the four grave prohibitions and the five offenses of immediate retribution; if they generate a heart of protecting the Dharma, although they have previously committed unwholesome deeds, because of protecting the Dharma, they can become the supreme field of merit in the world. Those who protect the Dharma have such immeasurable rewards.」 , "Chunda then said, 『World Honored One! If an icchantika (one who has severed their roots of goodness) can self-repent, respectfully make offerings to and praise the Three Jewels, will giving alms to such a person bring great rewards?』" ] }
」
佛言：「善男子！汝今不應作如是說。善男子！譬如有人食庵羅果，吐核置地，而復念言：『是果核中應有甘味。』即復還取，破而嘗之，其味極苦，心生悔恨。恐失果種，即還收拾，種之於地勤加修治，以蘇油乳隨時溉灌。于意云何？寧可生不。」
「不也。世尊！假使天降無上甘雨，猶亦不生。」
「善男子！彼一闡提亦復如是，燒然善根，當於何處而得除罪？善男子！若生善心，是則不名一闡提也。善男子！以是義故，一切所施所得果報，非無差別。何以故？施諸聲聞所得報異，施辟支佛得報亦異，唯施如來獲無上果，是故說言一切所施非無差別。」
純陀復言：「何故如來而說此偈？」
佛言：「純陀！有因緣故，我說此偈。王舍城中有優婆塞，心無凈信，奉事尼犍，而來問我佈施之義，以是因緣故說斯偈，亦為菩薩摩訶薩等說秘密藏義。如斯偈者其義云何？一切者少分一切，當知菩薩摩訶薩人中之雄，攝取持戒，施其所須，捨棄破戒如除稊稗。
「複次善男子，如我昔日所說偈言：
「『一切江河， 必有回曲。 一切叢林， 必名樹木。 一切女人， 必懷諂曲。 一切自在， 必受安樂。』」
爾時文殊師利菩薩摩訶薩，即從座
【現代漢語翻譯】 現代漢語譯本 佛說：『善男子！你不應該這樣說。善男子！譬如有人吃庵羅果（一種水果），吐出果核放在地上，又想：『這果核中應該有甜味。』就又撿起來，打破嚐嚐，味道極其苦澀，心中後悔。恐怕失去果種，就又收拾起來，種在地上勤加修治，用酥油乳汁隨時澆灌。你認為怎麼樣？還能長出來嗎？』 『不能。世尊！即使天降無上的甘露，也還是長不出來。』 『善男子！那一闡提（斷絕善根的人）也是這樣，燒燬了善根，要在哪裡才能消除罪過呢？善男子！如果生起善心，那就不能稱為一闡提了。善男子！因為這個緣故，一切佈施所得的果報，並非沒有差別。為什麼呢？佈施給聲聞（佛陀的弟子）所得的果報不同，佈施給辟支佛（獨自覺悟的人）所得的果報也不同，只有佈施給如來（佛陀）才能獲得無上的果報，所以說一切佈施並非沒有差別。』 純陀又問：『為什麼如來說這個偈子？』 佛說：『純陀！因為有因緣，所以我說這個偈子。王舍城中有一個優婆塞（在家男居士），心中沒有清凈的信仰，侍奉尼犍（外道），來問我佈施的意義，因為這個因緣所以說了這個偈子，也是為菩薩摩訶薩（大菩薩）等說秘密的教義。像這個偈子，它的意義是什麼呢？一切是指少分的一切，應當知道菩薩摩訶薩是人中的雄杰，攝取持戒，佈施他們所需要的，捨棄破戒的人就像除去稗草一樣。 『再次，善男子，就像我以前所說的偈子：』 『一切江河，必定有回曲。一切叢林，必定名為樹木。一切女人，必定懷有諂媚。一切自在，必定享受安樂。』 這時，文殊師利菩薩摩訶薩（大菩薩），即從座位上站起來。
【English Translation】 English version The Buddha said: 'Good man! You should not speak like that. Good man! It is like a person who eats an āmra fruit (a type of fruit), spits out the seed on the ground, and then thinks: 「There should be sweetness in this seed.」 He then picks it up again, breaks it open and tastes it, and the taste is extremely bitter, and he feels regret in his heart. Fearing that he will lose the seed, he gathers it up again, plants it in the ground, diligently cultivates it, and waters it with ghee and milk from time to time. What do you think? Can it grow?' 'No, World Honored One! Even if the heavens were to send down the supreme nectar, it still would not grow.' 'Good man! A person who is an icchantika (one who has severed their roots of goodness) is also like this. Having burned their roots of goodness, where can they eliminate their sins? Good man! If they generate a good mind, then they cannot be called an icchantika. Good man! Because of this reason, the karmic results of all giving are not without differences. Why is that? The karmic results of giving to śrāvakas (Buddha's disciples) are different, the karmic results of giving to pratyekabuddhas (those who awaken on their own) are also different, only giving to the Tathāgata (Buddha) can obtain the supreme result, therefore it is said that all giving is not without differences.' Cunda then asked: 'Why did the Tathāgata speak this verse?' The Buddha said: 'Cunda! Because there is a cause and condition, I spoke this verse. In the city of Rājagṛha, there was an upāsaka (a male lay practitioner) who did not have pure faith in his heart, served the Nirgranthas (ascetics), and came to ask me about the meaning of giving. Because of this cause and condition, I spoke this verse, and also to explain the secret teachings to bodhisattvas mahāsattvas (great bodhisattvas). As for this verse, what is its meaning? 「All」 refers to a small portion of all. It should be known that bodhisattvas mahāsattvas are the heroes among people, they embrace the precepts, give what is needed, and discard those who break the precepts like removing weeds.' 'Furthermore, good man, like the verse I spoke in the past:' 'All rivers, must have bends. All forests, must be called trees. All women, must harbor flattery. All who are free, must enjoy happiness.' At that time, Mañjuśrī Bodhisattva Mahāsattva (great bodhisattva), immediately rose from his seat.
起，偏袒右臂，右膝著地，前禮佛足，而說偈言：
「非一切河， 必有回曲。 非一切林， 悉名樹木。 非一切女， 必懷諂曲。 一切自在， 不必受樂。
「佛所說偈，其義有餘，唯垂哀愍，說其因緣。何以故？世尊！於此三千大千世界，有渚名拘耶尼，其渚有河，端直不曲名娑婆耶，喻如繩墨，直入西海。如是河相，于余經中佛未曾說，唯愿如來，因此方等阿含經中，說有餘義，令諸菩薩深解是義。世尊！譬如有人先識金礦，后不識金。如來亦爾，盡知法已，而所演說有餘不盡。如來雖作如是余說，應當方便解其意趣。一切叢林必是樹木，是亦有餘。何以故？種種金銀琉璃寶樹，是亦名林。一切女人必懷諂曲，是亦有餘。何以故？亦有女人善持禁戒，功德成就有大慈悲。一切自在必受樂者，是亦有餘。何以故？有自在者，轉輪聖帝、如來法王，不屬死魔、不可滅盡；梵釋諸天，雖得自在，悉是無常。若得常住無變易者，乃名自在，所謂大乘大般涅槃。」
佛言：「善男子！汝今善得樂說之辯，且止，諦聽。文殊師利！譬如長者身嬰病苦，良醫診之，為合膏藥。是時病者，貪慾多服。醫語之言：『若能消者，則可多服。汝今體羸，不應多服。當知是膏，亦名甘露，亦名毒藥。若
【現代漢語翻譯】 現代漢語譯本：他起身，袒露右臂，右膝跪地，向前禮拜佛足，並以偈頌說道： 『不是所有的河流，都必定有彎曲。不是所有的樹林，都稱為樹木。不是所有的女人，都必定懷有諂媚之心。 一切自在者，不一定都享受快樂。 佛陀所說的偈頌，其含義還有未盡之處，唯愿您慈悲憐憫，說明其中的因緣。為什麼呢？世尊！在這三千大千世界中，有一個洲名叫拘耶尼（Kuyeni，地名），這個洲有一條河，筆直不彎曲，名叫娑婆耶（Sabhaya，河名），像墨線一樣，直接流入西海。這樣的河的形態，在其他的經典中佛陀從未說過，唯愿如來，因此在方等阿含經中，說明其中未盡的含義，讓諸位菩薩能夠深刻理解這個道理。世尊！譬如有人先認識金礦，後來卻不認識金子。如來也是這樣，已經完全瞭解了法，但所演說的還有未盡之處。如來雖然做了這樣的補充說明，也應當方便地解釋其中的意趣。一切叢林必定是樹木，這也是有未盡之處。為什麼呢？因為種種金銀琉璃寶樹，也稱為樹林。一切女人必定懷有諂媚之心，這也是有未盡之處。為什麼呢？也有女人能夠很好地持守戒律，功德成就，具有大慈悲心。一切自在者必定享受快樂，這也是有未盡之處。為什麼呢？有些自在者，如轉輪聖王、如來法王，不屬於死魔的管轄，不會滅盡；梵天、帝釋等諸天，雖然得到自在，但都是無常的。如果能夠得到常住不變易的，才稱為自在，這就是所謂的大乘大般涅槃。』 佛陀說：『善男子！你現在善於辯論，且先停止，仔細聽著。文殊師利（Manjusri，菩薩名）！譬如一位長者身患疾病，良醫為他診治，調配膏藥。這時病人貪心，想要多服。醫生告訴他說：『如果能夠消化，就可以多服。你現在身體虛弱，不應該多服。應當知道這膏藥，既可以稱為甘露，也可以稱為毒藥。如果』
【English Translation】 English version: He rose, bared his right arm, knelt on his right knee, bowed before the Buddha's feet, and spoke in verse: 'Not every river, necessarily has bends. Not every forest, is called trees. Not every woman, necessarily harbors deceit. Not all who are free, necessarily enjoy pleasure.' 'The verses spoken by the Buddha, their meaning has more to it, we only beseech your compassion, to explain the causes and conditions. Why is that? World Honored One! In this great trichiliocosm, there is a continent named Kuyeni (Kuyeni, a place name), and on this continent there is a river, straight and without bends, named Sabhaya (Sabhaya, a river name), like a plumb line, flowing directly into the Western Sea. Such a form of a river, the Buddha has never spoken of in other scriptures, we only wish that the Tathagata, in this Vaipulya Agama Sutra, would explain the remaining meaning, so that all Bodhisattvas can deeply understand this principle. World Honored One! For example, someone first recognizes a gold mine, but later does not recognize gold. The Tathagata is also like this, having fully understood the Dharma, but what is spoken still has more to it. Although the Tathagata has made such additional explanations, one should also conveniently explain the intended meaning. All groves must be trees, this also has more to it. Why is that? Because various gold, silver, lapis lazuli, and jeweled trees are also called groves. All women must harbor deceit, this also has more to it. Why is that? There are also women who can well uphold the precepts, whose merits are accomplished, and who have great compassion. All who are free must enjoy pleasure, this also has more to it. Why is that? Some who are free, such as the Cakravartin King, the Tathagata Dharma King, do not belong to the dominion of the Death Mara, and will not be extinguished; the Brahma, Indra, and other devas, although they have attained freedom, are all impermanent. If one can attain permanence and immutability, then it is called freedom, this is what is called the Great Vehicle Great Nirvana.' The Buddha said: 'Good man! You are now skilled in eloquent speech, but stop for now, and listen carefully. Manjusri (Manjusri, a Bodhisattva name)! For example, an elder is suffering from illness, and a good doctor diagnoses him and prepares a medicinal ointment. At this time, the patient is greedy and wants to take more. The doctor tells him: 『If you can digest it, then you can take more. Your body is weak now, you should not take too much. You should know that this ointment can be called both nectar and poison. If』
多服不消，則名為毒。』善男子！汝今勿謂是醫所說，違失義理，喪膏力勢。善男子！如來亦爾，為諸國王、后妃、太子、王子、大臣，因波斯匿王、王子、后妃憍慢心故，為欲調伏，示現恐怖，如彼良醫，故說偈言：
「『一切江河， 必有回曲。 一切叢林， 必名樹木。 一切女人， 必懷諂曲。 一切自在， 必受安樂。』
「文殊師利！汝今當知，如來所說無有漏失，如此大地可令反覆，如來之言終無漏失。以是義故，如來所說一切有餘。」
爾時佛贊文殊師利：「善哉，善哉！善男子！汝已久知如是之義，愍哀一切，欲令眾生得智慧故，廣問如來如是偈義。」
爾時文殊師利法王之子，復于佛前而說偈言：
「於他言語， 隨順不逆。 亦不觀他， 作以不作。 但自觀身， 善不善行。
「世尊如是說此法藥，非為正說，於他語言隨順不逆者，唯愿如來垂哀正說。何以故？世尊常說一切外學、九十五種，皆趣惡道；聲聞弟子皆向正路。若護禁戒，攝持威儀，守慎諸根，如是等人深樂大法，趣向善道。如來何故於九部中，見有毀他則便呵責？如是偈義，為何所趣？」
佛告文殊師利：「善男子！我說此偈，亦不盡為一切眾生，爾時唯為
【現代漢語翻譯】 現代漢語譯本：'如果服用過多而不能消化，那就會變成毒藥。'善男子！你現在不要認為這是醫生所說，違背了道理，喪失了藥力。善男子！如來也是這樣，爲了那些國王、后妃、太子、王子、大臣，因為波斯匿王（Prasenajit，古印度拘薩羅國國王）的王子、后妃心生驕慢，爲了調伏他們，示現出恐怖的樣子，就像那位良醫一樣，所以說了這首偈語： 『一切江河，必定有回曲。一切叢林，必定名為樹木。一切女人，必定懷有諂媚之心。一切自在，必定享受安樂。』 「文殊師利（Manjusri，佛教菩薩名）！你現在應當知道，如來所說的話沒有遺漏，就像這大地可以翻轉過來一樣，如來的話最終不會有遺漏。因為這個道理，如來所說的一切都是有餘地的。」 這時，佛讚歎文殊師利說：『好啊，好啊！善男子！你早就知道這個道理，憐憫一切眾生，想要讓眾生獲得智慧，所以廣泛地向如來詢問這首偈語的含義。』 這時，文殊師利法王之子，又在佛前說了偈語： 『對於他人的言語，隨順而不違逆。也不觀察他人，做了什麼或沒做什麼。只是觀察自己，善行或不善行。』 「世尊這樣說這個法藥，並不是正確的說法，對於他人的言語隨順而不違逆，唯愿如來慈悲地正確解說。為什麼呢？世尊常說一切外道學說、九十五種，都走向惡道；聲聞弟子都走向正路。如果守護戒律，攝持威儀，謹慎諸根，這樣的人就會深深地喜愛大法，走向善道。如來為什麼在九部經典中，看到有人譭謗他人就呵斥呢？這首偈語的含義是什麼呢？」 佛告訴文殊師利：『善男子！我說這首偈語，也不是爲了所有眾生，當時只是爲了...
【English Translation】 English version: 'If taken too much and not digested, it becomes poison.' Good man! Do not think that this is what a doctor says, that it goes against reason and loses its medicinal power. Good man! The Tathagata (如來, Buddha) is also like this. For the sake of those kings, queens, crown princes, princes, and ministers, because King Prasenajit's (波斯匿王) princes and queens had arrogant hearts, in order to subdue them, he manifested a terrifying appearance, just like that good doctor. Therefore, he spoke this verse: 'All rivers, must have bends. All forests, must be called trees. All women, must harbor flattery. All who are free, must enjoy happiness.' 「Manjusri (文殊師利)! You should know now that what the Tathagata says has no omissions. Just as this earth can be turned over, the Tathagata's words will ultimately have no omissions. Because of this reason, everything the Tathagata says has room for interpretation.」 At that time, the Buddha praised Manjusri, saying: 'Excellent, excellent! Good man! You have long known this meaning, and out of compassion for all beings, wishing to enable them to gain wisdom, you have extensively asked the Tathagata about the meaning of this verse.' At that time, Manjusri, the son of the Dharma King, again spoke a verse before the Buddha: 'Towards the words of others, be compliant and not contrary. Also, do not observe others, what they do or do not do. But observe oneself, good or bad actions.' 「World Honored One, saying this Dharma medicine in this way is not the correct teaching. Regarding being compliant and not contrary to the words of others, may the Tathagata compassionately explain it correctly. Why is that? The World Honored One often says that all external teachings, the ninety-five kinds, all lead to evil paths; the Sravaka (聲聞, Hearer) disciples all go towards the right path. If one protects the precepts, maintains proper conduct, and guards the senses, such people will deeply love the great Dharma and go towards the good path. Why does the Tathagata, in the nine divisions of scriptures, rebuke those who slander others? What is the meaning of this verse?」 The Buddha told Manjusri: 'Good man! I spoke this verse, not entirely for all beings, at that time it was only for...
阿阇世王。諸佛世尊若無因緣終不逆說，有因緣故乃說之耳。善男子！阿阇世王害其父已，來至我所，欲折伏我，作如是問：『云何世尊有一切智、非一切智耶？若一切智，調達往昔無量世中，常懷噁心，隨逐如來，欲為殺害，云何如來聽其出家？』善男子！以是因緣，我為是王而說此偈：
「『於他語言， 隨順不逆。 亦不觀他， 作以不作。 但自觀身， 善不善行。』
「佛告大王：『汝今害父，已作逆罪，最重無間。應當發露，以求清凈，何緣乃更見他過咎？』善男子！以是義故，我為彼王而說是偈。複次善男子！亦為護持不毀禁戒成就威儀，見他過者而說是偈。若復有人受他教誨遠離眾惡，復教他人令遠眾惡，如是之人則我弟子。」
爾時世尊，為文殊師利而說偈言：
「一切畏刀杖， 無不愛壽命。 恕己可為喻， 勿殺勿行杖。」
爾時文殊師利，復于佛前而說偈言：
「非一切畏杖， 非一切愛命。 恕己可為喻， 勤作善方便。
「如來說是法句之義，亦是未盡。何以故？如阿羅漢、轉輪聖王、玉女象馬、主藏大臣，若諸天人及阿修羅，執持利劍能害之者，無有是處。勇士烈女、馬王獸王、持戒比丘，雖復對至而不恐怖，以是義故，如
【現代漢語翻譯】 現代漢語譯本：阿阇世王（Ajatasattu，古印度摩揭陀國國王）啊，諸佛世尊如果不是因為有因緣，最終不會反常地說法，正是因為有因緣才會說法的。善男子！阿阇世王殺害了他的父親之後，來到我這裡，想要折服我，就問了這樣的問題：『為什麼世尊既是一切智者，又不是一切智者呢？如果是一切智者，提婆達多（Devadatta，佛陀的堂弟）在過去無量世中，常常懷著噁心，跟隨如來，想要殺害他，為什麼如來還允許他出家呢？』善男子！因為這個因緣，我為這位國王說了這首偈： 『對於他人的言語， 隨順而不違逆。 也不觀察他人， 做或者不做的行為。 只是觀察自己， 善與不善的行為。』 佛告訴大王：『你現在殺害了父親，已經犯下了逆罪，是最重的無間地獄之罪。應當發露懺悔，以求清凈，為什麼反而還要去看別人的過錯呢？』善男子！因為這個道理，我為那位國王說了這首偈。再次，善男子！也是爲了護持不毀壞戒律，成就威儀，看到別人過錯的人而說了這首偈。如果有人接受別人的教誨，遠離各種惡行，又教導他人遠離各種惡行，這樣的人就是我的弟子。」 當時，世尊為文殊師利（Manjusri，佛教菩薩）說了這首偈： 『一切都畏懼刀杖， 沒有不愛惜生命的。 以自己來比喻， 不要殺害，不要使用刀杖。』 當時，文殊師利又在佛前說了這首偈： 『不是一切都畏懼刀杖， 不是一切都愛惜生命。 以自己來比喻， 勤奮地行善方便。』 如來說的這句法義，也還沒有說完。為什麼呢？比如阿羅漢（Arhat，佛教修行者所能達到的最高境界）、轉輪聖王（Cakravartin，擁有統治世界的理想君主）、玉女、象馬、主藏大臣，如果諸天人以及阿修羅（Asura，一種神道生物），拿著鋒利的劍能夠傷害他們，這是不可能的。勇士、烈女、馬王、獸王、持戒的比丘，即使面對這種情況也不會恐懼，因為這個道理，如來所說的法義還沒有說完。
【English Translation】 English version: King Ajatasattu, the World Honored Ones, the Buddhas, would never speak contrary to the truth without a cause; it is because of a cause that they speak. Good man! After King Ajatasattu killed his father, he came to me, wanting to subdue me, and asked this question: 『Why is the World Honored One both omniscient and not omniscient? If he is omniscient, Devadatta, in countless past lives, always harbored evil intentions, followed the Tathagata, and wanted to kill him, why did the Tathagata allow him to become a monk?』 Good man! Because of this cause, I spoke this verse for the king: 『Towards the words of others, be compliant and not contrary. Do not observe others, whether they act or not. Only observe yourself, your good and bad actions.』 The Buddha told the king: 『You have now killed your father, committing a heinous crime, the most severe of the Avici hell. You should confess and repent to seek purity, why do you instead look at the faults of others?』 Good man! Because of this principle, I spoke this verse for that king. Furthermore, good man! It is also for the sake of upholding the precepts without breaking them, achieving dignified conduct, and for those who see the faults of others that this verse is spoken. If someone accepts the teachings of others, stays away from all evil, and teaches others to stay away from all evil, such a person is my disciple.」 At that time, the World Honored One spoke this verse for Manjusri: 『All fear the sword and the staff, none do not cherish life. Take yourself as an example, do not kill, do not wield the staff.』 At that time, Manjusri again spoke this verse before the Buddha: 『Not all fear the staff, not all cherish life. Take yourself as an example, diligently practice skillful means.』 The meaning of the Dharma verse spoken by the Tathagata is not yet exhausted. Why? For example, Arhats, Cakravartins, jade maidens, elephants, horses, chief ministers of the treasury, if gods, humans, and Asuras, holding sharp swords, could harm them, it is impossible. Warriors, virtuous women, king of horses, king of beasts, monks who uphold the precepts, even if faced with such a situation, would not be afraid. Because of this principle, the Dharma meaning spoken by the Tathagata is not yet exhausted.
來說偈，亦是有餘。若言恕己可為喻者，是亦有餘。何以故？若使羅漢以己喻彼，則有我想及以命想。若有我想及以命想，則應擁護凡夫，亦應見阿羅漢悉是行人。若如是者，即是邪見。若有邪見，命終之時，即應生於阿鼻地獄。又復羅漢設於眾生生害心者，無有是處。無量眾生亦復無能害羅漢者。」
佛言：「善男子！言我想者，謂于眾生生大悲心，無殺害想。謂阿羅漢平等之心，勿謂世尊無有因緣而逆說也。昔日於此王舍城中，有大獵師，多殺群鹿，請我食肉。我於是時雖受彼請，于諸眾生生慈悲心如羅睺羅，而說偈言：
「『當令汝長壽， 久久住於世， 受持不害法， 猶如諸佛壽。』
「是故我說是偈：
「『一切畏刀杖， 無不愛壽命。 恕己可為喻， 勿殺勿行杖。』」
佛言：「善哉，善哉！文殊師利！為諸菩薩摩訶薩故，咨問如來如是密教。」
爾時文殊師利復說是偈：
「云何敬父母， 隨順而尊重； 云何修此法， 墮于無間獄？」
於是如來，復以偈答文殊師利：
「若以貪愛母， 無明以為父。 隨順尊重是， 則墮無間獄。」
爾時如來，復為文殊師利菩薩重說偈言：
「一切屬他， 則名為苦。
【現代漢語翻譯】 現代漢語譯本： 如果說偈語還有其他含義，那也是多餘的。如果說以寬恕自己來比喻，這也是多餘的。為什麼呢？如果讓阿羅漢（Arhat，已證得解脫的聖者）以自己來比喻他人，就會有『我』的執著和對生命的執著。如果有了『我』的執著和對生命的執著，就應該去保護凡夫俗子，也應該把所有的阿羅漢都看作是修行人。如果這樣，那就是邪見。如果有了邪見，在臨終的時候，就會墮入阿鼻地獄（Avici Hell，佛教中最底層的地獄）。而且，阿羅漢如果對眾生生起傷害之心，也是不可能的。無量的眾生也沒有能力傷害阿羅漢。 佛說：『善男子！說『我』的執著，是指對眾生生起大悲心，沒有殺害的想法。阿羅漢的心是平等的，不要認為世尊（佛陀的尊稱）沒有因緣就說出相反的話。過去在王舍城（Rajagrha，古代印度城市）中，有一個大獵人，殺了很多鹿，請我吃肉。我當時雖然接受了他的邀請，但對所有眾生都生起了像羅睺羅（Rahula，佛陀的兒子）一樣的慈悲心，並說了偈語：』 『愿你長壽，長久住世，受持不傷害的法，像諸佛一樣長壽。』 『所以我說這個偈語：』 『一切都畏懼刀杖，沒有不愛惜生命的。以寬恕自己來比喻，不要殺害，不要使用刀杖。』 佛說：『好啊，好啊！文殊師利（Manjusri，智慧的象徵）！爲了諸位菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）的緣故，你向如來（佛陀的稱號）請教如此秘密的教義。』 當時，文殊師利又說了偈語： 『如何尊敬父母，順從並尊重他們？如何修行這種法，卻會墮入無間地獄（Avici Hell，佛教中最底層的地獄）？』 於是，如來又用偈語回答文殊師利： 『如果把貪愛當作母親，把無明（ignorance）當作父親。順從並尊重他們，就會墮入無間地獄。』 當時，如來又為文殊師利菩薩重說偈語： 『一切受制於他，就叫做苦。』
【English Translation】 English version: To say that the verses have other meanings is superfluous. If one says that using forgiveness of oneself as an analogy is valid, that too is superfluous. Why is that? If an Arhat (a perfected being who has attained enlightenment) were to use himself as an analogy for others, he would have the attachment to 'self' and the attachment to life. If there is attachment to 'self' and attachment to life, then one should protect ordinary beings, and also see all Arhats as practitioners. If it were like this, it would be a wrong view. If there is a wrong view, at the time of death, one would fall into Avici Hell (the lowest level of hell in Buddhism). Furthermore, it is impossible for an Arhat to generate a harmful thought towards sentient beings. Countless sentient beings also have no ability to harm an Arhat. The Buddha said: 'Good man! The attachment to 'self' means to generate great compassion towards sentient beings, without the thought of killing. The mind of an Arhat is equal, do not think that the World Honored One (a title for the Buddha) speaks contrary words without a reason. In the past, in the city of Rajagrha (an ancient Indian city), there was a great hunter who killed many deer and invited me to eat meat. Although I accepted his invitation at that time, I generated a compassionate mind towards all sentient beings like Rahula (the Buddha's son), and spoke this verse:' 'May you live long, dwell in the world for a long time, uphold the Dharma of non-harming, and live as long as the Buddhas.' 'Therefore, I spoke this verse:' 'All fear the sword and the rod, and none do not cherish life. Use forgiveness of oneself as an analogy, do not kill, and do not use the rod.' The Buddha said: 'Excellent, excellent! Manjusri (the embodiment of wisdom)! For the sake of all Bodhisattva-Mahasattvas (great Bodhisattvas), you have inquired of the Tathagata (another title for the Buddha) about such secret teachings.' At that time, Manjusri spoke another verse: 'How should one respect parents, follow and honor them? How can one practice this Dharma, yet fall into Avici Hell (the lowest level of hell in Buddhism)?' Then, the Tathagata answered Manjusri with a verse: 'If one takes craving as the mother, and ignorance as the father. To follow and honor them, one will fall into Avici Hell.' At that time, the Tathagata again spoke a verse for Bodhisattva Manjusri: 'All that is subject to others is called suffering.'
一切由己， 自在安樂。 一切憍慢， 勢極暴惡。 賢善之人， 一切愛念。」
爾時文殊師利菩薩摩訶薩白佛言：「世尊！如來所說，是亦不盡。唯愿如來複垂哀愍，說其因緣。何以故？如長者子，從師學時，為屬師不？若屬師者義不成就，若不屬者亦不成就，若得自在亦不成就，是故如來所說有餘。複次世尊！譬如王子，無所綜習，觸事不成，是亦自在愚闇常苦。如是王子，若言自在義亦不成，若言屬他義亦不成，以是義故，佛所說義名為有餘。是故一切屬他不必受苦，一切自在不必受樂，一切憍慢勢極暴惡是亦有餘。世尊！如諸烈女，憍慢心故出家學道，護持禁戒、威儀成就，守攝諸根不令馳散，是故一切憍慢之結不必暴惡。賢善之人一切愛念是亦有餘，如人內犯四重禁已，不捨法服堅持威儀，護持法者見已不愛，是人命終必墮地獄。若有賢人犯重禁已，護法見之即驅令出罷道還俗，以是義故，一切賢善何必悉愛？」◎
◎爾時佛告文殊師利：「有因緣故，如來於此說有餘義。又有因緣，諸佛如來而說是法。時王舍城有一女人，名曰善賢，還父母家，因至我所，歸依於我及法眾僧，而作是言：『一切女人勢不自由，一切男子自在無礙。』我于爾時，知是女心，即為宣說如是偈頌。文殊
【現代漢語翻譯】 現代漢語譯本 『一切由自己決定，就能獲得自在安樂。』『一切驕傲自滿，其勢力就會變得極其暴虐。』『賢良善良的人，一切都會愛護思念。』
這時，文殊師利菩薩摩訶薩對佛說：『世尊！如來所說的這些道理，還是不完全。希望如來再次慈悲憐憫，說明其中的因緣。為什麼這樣說呢？比如長者的兒子，在老師那裡學習的時候，是屬於老師的嗎？如果屬於老師，那麼自在的意義就不能成立；如果不屬於老師，自在的意義也不能成立；如果說他能完全自在，自在的意義也不能成立。所以如來所說的道理還有不完善的地方。』
『再者，世尊！比如王子，如果什麼都不學習，那麼做任何事情都不會成功，這樣的人雖然身處自在的地位，卻常常愚昧無知，遭受痛苦。這樣的王子，如果說他自在，自在的意義也不能成立；如果說他屬於他人，自在的意義也不能成立。因為這個道理，佛所說的道理還有不完善的地方。所以說，一切屬於他人的人不一定受苦，一切自在的人不一定快樂，一切驕傲自滿的人勢力一定極其暴虐，這些說法都有不完善的地方。』
『世尊！比如那些剛烈的女子，因為驕傲自滿的心而出家修道，她們守護戒律，威儀莊嚴，守護自己的六根不讓它們散亂。所以說，一切驕傲自滿的結不一定導致暴虐。賢良善良的人一切都會愛護思念，這種說法也有不完善的地方。比如有人犯了四重禁戒，卻不捨棄僧人的法服，仍然堅持威儀，那些護持佛法的人看到他，不會愛護他，這個人死後必定會墮入地獄。如果一個賢良的人犯了重戒，護持佛法的人看到他，就會把他趕出去，讓他還俗。因為這個道理，一切賢良的人，為什麼一定要愛護呢？』
這時，佛告訴文殊師利：『因為有因緣，如來才說這些道理還有不完善的地方。還有其他因緣，諸佛如來才宣說這些法。當時在王舍城有一個女人，名叫善賢，她回到父母家，因為一些因緣來到我這裡，皈依了我以及佛法僧三寶，並且說：『一切女人都不能自由，一切男子都自在無礙。』我當時知道這個女人的心意，就為她宣說了這樣的偈頌。文殊，
【English Translation】 English version 'Everything is up to oneself, and one can be free and happy.' 'All arrogance and pride, their power becomes extremely violent and evil.' 'Virtuous and good people, everyone loves and cherishes them.'
At that time, Manjushri Bodhisattva Mahasattva said to the Buddha, 'World Honored One! What the Tathagata has said is not entirely complete. I wish that the Tathagata would again have compassion and explain the reasons for this. Why is that? For example, when the son of an elder is learning from a teacher, does he belong to the teacher? If he belongs to the teacher, then the meaning of freedom is not established; if he does not belong to the teacher, the meaning of freedom is also not established; if it is said that he is completely free, the meaning of freedom is also not established. Therefore, what the Tathagata has said is incomplete.'
'Furthermore, World Honored One! For example, a prince who does not learn anything will not succeed in anything he does. Such a person, although in a position of freedom, is often ignorant and suffers. For such a prince, if it is said that he is free, the meaning of freedom is not established; if it is said that he belongs to others, the meaning of freedom is also not established. Because of this reason, what the Buddha has said is incomplete. Therefore, it is not necessarily true that all who belong to others suffer, that all who are free are happy, and that all who are arrogant and proud are extremely violent and evil. These statements are all incomplete.'
'World Honored One! For example, those fierce women who leave home to practice the Way because of their arrogant and proud hearts, they guard the precepts, their demeanor is dignified, and they guard their six senses, not letting them scatter. Therefore, it is not necessarily true that all the knots of arrogance and pride lead to violence and evil. That virtuous and good people are loved and cherished by all is also incomplete. For example, if someone has violated the four major precepts but does not abandon the monastic robes and still maintains a dignified demeanor, those who uphold the Dharma will not love him, and this person will surely fall into hell after death. If a virtuous person has violated a major precept, those who uphold the Dharma will see him and drive him out, forcing him to return to lay life. Because of this reason, why must all virtuous people be loved?'
At that time, the Buddha said to Manjushri, 'Because of certain causes and conditions, the Tathagata said that these teachings are incomplete. There are also other causes and conditions why the Buddhas and Tathagatas proclaim these teachings. At that time, in the city of Rajagriha, there was a woman named Good Virtue. She returned to her parents' home and, due to some circumstances, came to me, took refuge in me and the Dharma and Sangha, and said, 'All women are not free, and all men are free and unhindered.' At that time, knowing this woman's mind, I proclaimed these verses for her. Manjushri,
師利！善哉，善哉！汝今能為一切眾生，問于如來如是密語。」
文殊師利復說偈言：
「一切諸眾生， 皆依飲食存。 一切有大力， 其心無嫉妒。 一切因飲食， 而多得病苦。 一切修凈行， 而得受安樂。
「如是，世尊！今受純陀飲食供養，將無如來有恐怖耶？」
爾時世尊，復為文殊而說偈言：
「非一切眾生， 盡依飲食存。 非一切大力， 心皆無嫉妒。 非一切因食， 而致病苦患。 非一切凈行， 悉得受安樂。
「文殊師利！汝若得病，我亦如是應得病苦。何以故？諸阿羅漢及辟支佛、菩薩、如來，實無所食，但欲化彼，示現受用無量眾生所施之物，令其具足檀波羅蜜，拔濟地獄、畜生、餓鬼。若言如來六年苦行身羸瘦者，無有是處。諸佛世尊獨拔諸有，不同凡夫，云何而得身羸劣耶？諸佛世尊精勤修習，獲金剛身，不同世人危脆之身；我諸弟子亦復如是，不可思議，不依于食。一切大力無嫉妒者，亦有餘義。如世間人，終身永無嫉妒之心，而亦無力。一切病苦因食得者，亦有餘義，亦見有人得客病者，所謂刺刺、刀劍鉾槊。一切凈行受安樂者，是亦有餘，世間亦有外道之人，修于梵行多受苦惱。以是義故，如來所說一切有餘，
【現代漢語翻譯】 現代漢語譯本： 『師利（Śāriputra，舍利弗）！善哉，善哉！你現在能為一切眾生，向如來（Tathāgata，佛的稱號）詢問如此深奧的秘密。』 文殊師利（Mañjuśrī，文殊菩薩）又說偈語： 『一切眾生，都依靠飲食生存。 一切有大力量的人，他們的內心沒有嫉妒。 一切因為飲食，而多得疾病痛苦。 一切修行清凈行為的人，而能得到安樂。 『如是，世尊（Bhagavat，佛的尊稱）！現在接受純陀（Cunda）的飲食供養，難道如來會有恐懼嗎？』 這時，世尊又為文殊說了偈語： 『並非一切眾生，都依靠飲食生存。 並非一切有大力量的人，內心都沒有嫉妒。 並非一切因為飲食，而導致疾病痛苦。 並非一切修行清凈行為的人，都能得到安樂。 『文殊師利！如果你生病，我也應該同樣生病受苦。為什麼呢？諸阿羅漢（Arhat，斷盡煩惱的聖者）以及辟支佛（Pratyekabuddha，獨覺的聖者）、菩薩（Bodhisattva，發菩提心求佛果的修行者）、如來，實際上並沒有吃東西，只是爲了教化他們，示現接受無量眾生所施捨的物品，讓他們具足佈施波羅蜜（Dāna-pāramitā，佈施的圓滿），救拔地獄、畜生、餓鬼道的眾生。如果說如來六年苦行身體瘦弱，沒有這樣的道理。諸佛世尊獨自超越一切有，不同於凡夫，怎麼會身體虛弱呢？諸佛世尊精勤修習，獲得金剛身，不同於世人脆弱的身體；我的弟子們也是這樣，不可思議，不依賴於食物。一切有大力量沒有嫉妒的人，也有其他的含義。比如世間的人，終身都沒有嫉妒之心，但也可能沒有力量。一切疾病痛苦因為飲食而得的，也有其他的含義，也看到有人得外來的疾病，比如被刺傷、刀劍、矛槊所傷。一切修行清凈行為得到安樂的，也有其他的含義，世間也有外道之人，修行梵行卻多受苦惱。因為這個道理，如來所說的一切都有其他的含義。』
【English Translation】 English version: 'Śāriputra! Excellent, excellent! You are now able to ask the Tathāgata about such profound secrets for the sake of all sentient beings.' Mañjuśrī then spoke in verse: 'All sentient beings, rely on food for survival. All those with great power, their minds are without jealousy. All because of food, suffer from many illnesses and pains. All those who cultivate pure conduct, attain peace and happiness.' 'Thus, O Bhagavat! Now accepting the food offering from Cunda, will the Tathāgata have fear?' At that time, the Bhagavat again spoke in verse to Mañjuśrī: 'Not all sentient beings, rely on food for survival. Not all those with great power, their minds are without jealousy. Not all because of food, suffer from illnesses and pains. Not all those who cultivate pure conduct, attain peace and happiness.' 'Mañjuśrī! If you become ill, I should also become ill and suffer. Why is that? The Arhats, Pratyekabuddhas, Bodhisattvas, and Tathāgatas, in reality, do not eat, but only to teach them, they manifest accepting the offerings of countless sentient beings, so that they may fulfill the perfection of giving (Dāna-pāramitā), and liberate beings in hell, as animals, and as hungry ghosts. If it is said that the Tathāgata became emaciated after six years of ascetic practice, there is no such reason. The Buddhas, the World Honored Ones, alone transcend all existence, unlike ordinary people, how could they be weak? The Buddhas, the World Honored Ones, diligently cultivate and attain the Vajra body, unlike the fragile bodies of ordinary people; my disciples are also like this, inconceivable, not dependent on food. All those with great power without jealousy, also have other meanings. For example, people in the world, who may never have jealousy in their lives, may also not have power. All illnesses and pains that come from food, also have other meanings, and it is also seen that some people get external illnesses, such as being stabbed, or wounded by swords, spears, and lances. All those who cultivate pure conduct and attain peace and happiness, also have other meanings, there are also non-Buddhist practitioners in the world, who cultivate Brahma conduct but suffer much distress. Because of this reason, everything the Tathāgata says has other meanings.'
是名如來非無因緣而說此偈，有因故說。昔日於此優禪尼國，有婆羅門名羖羝德，來至我所，欲受第四八戒齋法，我于爾時為說是偈。」
爾時迦葉菩薩白佛言：「世尊！何等名為無餘義耶？云何複名一切義乎？」
「善男子！一切者，唯除助道常樂善法，是名一切，亦名無餘。其餘諸法，亦名有餘，亦名無餘。欲令樂法諸善男子，知此有餘及無餘義。」
迦葉菩薩心大歡喜，踴躍無量，前白佛言：「甚奇，世尊！等視眾生如羅睺羅。」
爾時佛贊迦葉菩薩：「善哉，善哉！汝今所見微妙甚深。」
迦葉菩薩白佛言：「世尊！唯愿如來說是大乘大涅槃經所得功德。」
佛告迦葉：「善男子！若有得聞是經名字，所得功德，非諸聲聞辟支佛等所能宣說，唯佛能知。何以故？不可思議是佛境界。何況受持、讀誦通利、書寫經卷！」
爾時諸天、世人及阿修羅，即于佛前異口同音而說偈言：
「諸佛難思議， 法僧亦復然， 是故今勸請， 唯愿小停住。 尊者大迦葉， 及以阿難等， 二眾之眷屬， 且待須臾至。 並及摩伽主， 阿阇世大王， 至心敬信佛， 猶故未來此。 唯愿于如來， 少垂哀愍住， 於此大眾中， 斷我諸疑網。
【現代漢語翻譯】 現代漢語譯本：如來說此偈並非沒有因緣，而是有因緣的。過去在優禪尼國（Ujjeni，古印度地名），有一位名叫羖羝德（Gundhika，婆羅門名）的婆羅門來到我這裡，想要接受第四八戒齋法，我當時就為他說了這個偈頌。 當時，迦葉菩薩（Kasyapa，佛陀十大弟子之一）問佛說：『世尊！什麼叫做「無餘義」呢？又是什麼叫做「一切義」呢？』 佛說：『善男子！「一切」指的是除了有助於修道的常樂善法，這叫做「一切」，也叫做「無餘」。其餘的諸法，既可以叫做「有餘」，也可以叫做「無餘」。這是爲了讓喜歡佛法的善男子們，瞭解這「有餘」和「無餘」的含義。』 迦葉菩薩心中非常歡喜，激動不已，向前對佛說：『真是太奇妙了，世尊！您看待眾生就像看待羅睺羅（Rahula，佛陀的兒子）一樣平等。』 當時，佛讚歎迦葉菩薩說：『說得好，說得好！你現在所見的道理非常微妙而深奧。』 迦葉菩薩對佛說：『世尊！希望如來說一說這部《大乘大涅槃經》所獲得的功德。』 佛告訴迦葉：『善男子！如果有人聽聞這部經的名字，所獲得的功德，不是那些聲聞（Sravaka，聽聞佛陀教誨而修行的人）、辟支佛（Pratyekabuddha，不依師教，自己悟道的人）等所能宣說的，只有佛才能知道。為什麼呢？因為佛的境界是不可思議的。更何況是受持、讀誦、通曉、書寫這部經卷呢！』 當時，諸天、世人以及阿修羅（Asura，一種神道）在佛前異口同聲地說了偈頌： 『諸佛的智慧難以思議，佛法和僧團也是如此，所以我們現在懇請佛陀，希望您能稍微停留。尊者大迦葉以及阿難（Ananda，佛陀十大弟子之一）等，還有二眾的眷屬，請稍等片刻。還有摩伽陀國（Magadha，古印度國名）的國王阿阇世（Ajatasatru，古印度國王），他們都真心敬信佛陀，但還沒有來到這裡。希望如來稍微垂憐，在此大眾之中，為我們斷除一切疑惑。』
【English Translation】 English version: The Tathagata speaks this verse not without cause, but with cause. In the past, in this country of Ujjeni, there was a Brahmin named Gundhika who came to me, desiring to receive the fourth eight-precept fast. At that time, I spoke this verse for him. At that time, Bodhisattva Kasyapa asked the Buddha, 'World Honored One! What is meant by 'no remainder meaning'? And what is meant by 'all meaning'?' The Buddha said, 'Good man! 'All' refers to the constant and joyful good dharmas that aid the path, this is called 'all', and also called 'no remainder'. The rest of the dharmas can be called 'remainder', and also called 'no remainder'. This is to let the good men who love the Dharma understand the meaning of 'remainder' and 'no remainder'.' Bodhisattva Kasyapa was very happy, and with boundless joy, he stepped forward and said to the Buddha, 'It is truly wonderful, World Honored One! You regard all beings as equal as you regard Rahula.' At that time, the Buddha praised Bodhisattva Kasyapa, 'Well said, well said! The truth you have seen is subtle and profound.' Bodhisattva Kasyapa said to the Buddha, 'World Honored One! I wish the Tathagata would speak about the merits obtained from this Great Vehicle Mahaparinirvana Sutra.' The Buddha told Kasyapa, 'Good man! If someone hears the name of this sutra, the merits obtained are beyond what the Sravakas and Pratyekabuddhas can proclaim, only the Buddha knows. Why? Because the Buddha's realm is inconceivable. How much more so for those who uphold, recite, understand, and write this sutra!' At that time, the gods, people, and Asuras, in front of the Buddha, spoke in unison the following verse: 'The wisdom of the Buddhas is inconceivable, so are the Dharma and the Sangha. Therefore, we now implore you, we wish you would stay a little longer. Venerable Kasyapa, and Ananda, and the retinue of the two assemblies, please wait a moment. And the ruler of Magadha, King Ajatasatru, who sincerely believes in the Buddha, has not yet arrived here. We wish the Tathagata would show a little compassion and stay, and among this assembly, dispel all our doubts.'
」
爾時如來為諸大眾而說偈言：
「我法最長子， 是名大迦葉。 阿難勤精進， 能斷一切疑。 汝等當諦觀， 阿難多聞士， 自然當解了， 是常及無常。 以是故不應， 心懷于憂惱。」
爾時大眾以種種物供養如來。供養佛已，即發阿耨多羅三藐三菩提心，無量無邊恒河沙等諸菩薩輩得住初地。爾時世尊，與文殊師利、迦葉菩薩及以純陀，而受記莂。受記莂已，說如是言：「諸善男子！自修其心，慎莫放逸。我今背疾，舉體皆痛，我今欲臥，如彼小兒及常患者。汝等文殊，當爲四部廣說大法，今以此法付囑于汝。乃至迦葉、阿難等來，復當付囑如是正法。」爾時如來說是語已，為欲調伏諸眾生故，現身有疾，右脅而臥，如彼病人。◎
大般涅槃經卷第十 大正藏第 12 冊 No. 0374 大般涅槃經
大般涅槃經卷第十一
北涼天竺三藏曇無讖譯
◎現病品第六
爾時迦葉菩薩白佛言：「世尊！如來已免一切疾病，患苦悉除，無復怖畏。世尊！一切眾生有四毒箭，則為病因。何等為四？貪慾、瞋恚、愚癡、憍慢。若有病因，則有病生，所謂愛熱肺病、上氣吐逆、膚體㿇㿇、其心悶亂、下痢噦噎、小便淋瀝、眼耳疼痛、背滿腹
【現代漢語翻譯】 現代漢語譯本 那時，如來為大眾說了偈語： 『我的法中最年長的兒子，名叫大迦葉（Mahakasyapa）。 阿難（Ananda）勤奮精進，能斷除一切疑惑。 你們應當仔細觀察，阿難是多聞之士， 自然會理解，什麼是常，什麼是無常。 因此，不應該心中懷有憂愁煩惱。』 那時，大眾用各種物品供養如來。供養佛后，立即發起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺之心），無量無邊如恒河沙數般的菩薩們證得了初地（Bhumis，菩薩修行階位）。那時，世尊為文殊師利（Manjusri）、迦葉菩薩以及純陀（Cunda）授記。授記完畢后，說道：『各位善男子！要修持自己的心，謹慎不要放逸。我現在背部疼痛，全身都痛，我想要躺下，像小孩子和常生病的人一樣。你們文殊，應當為四部大眾廣泛宣說大法，現在將此法囑託於你。乃至迦葉、阿難等人來，再將此正法囑託給他們。』那時，如來說完這些話后，爲了調伏眾生，示現身體有病，右脅而臥，像病人一樣。 《大般涅槃經》卷第十 大正藏第12冊 No. 0374 《大般涅槃經》 《大般涅槃經》卷第十一 北涼天竺三藏曇無讖譯 ◎現病品第六 那時，迦葉菩薩對佛說：『世尊！如來已經免除一切疾病，痛苦都已消除，不再有恐懼。世尊！一切眾生有四種毒箭，這是疾病的根源。哪四種呢？貪慾、瞋恚、愚癡、憍慢。如果有疾病的根源，就會有疾病產生，比如愛熱肺病、氣喘嘔吐、面板瘙癢、心中煩悶、腹瀉呃逆、小便淋漓、眼睛耳朵疼痛、背部脹滿、腹部脹痛等。』
【English Translation】 English version At that time, the Tathagata spoke these verses to the assembly: 'My eldest son in the Dharma is named Mahakasyapa (Great Kasyapa). Ananda (the Buddha's attendant) is diligent and vigorous, able to cut off all doubts. You should observe carefully, Ananda is a man of great learning, He will naturally understand what is permanent and what is impermanent. Therefore, you should not harbor sorrow and distress in your hearts.' At that time, the assembly made offerings to the Tathagata with various items. After making offerings to the Buddha, they immediately generated the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment), and countless Bodhisattvas, as many as the sands of the Ganges River, attained the first Bhumi (stage of Bodhisattva practice). At that time, the World Honored One bestowed predictions upon Manjusri, Kasyapa Bodhisattva, and Cunda. After bestowing the predictions, he said: 'Good men! Cultivate your own minds, be careful not to be negligent. My back is now in pain, my whole body aches, I want to lie down, like a child or someone who is often sick. You, Manjusri, should widely proclaim the Great Dharma to the four assemblies, and I now entrust this Dharma to you. When Kasyapa, Ananda, and others come, I will entrust this Right Dharma to them as well.' At that time, after the Tathagata spoke these words, in order to subdue all sentient beings, he manifested illness in his body, lying down on his right side, like a sick person. The Mahaparinirvana Sutra, Scroll 10 Taisho Tripitaka Vol. 12, No. 0374, The Mahaparinirvana Sutra The Mahaparinirvana Sutra, Scroll 11 Translated by Tripitaka Master Dharmaraksa of Northern Liang, India Chapter 6: Manifesting Illness At that time, Kasyapa Bodhisattva said to the Buddha: 'World Honored One! The Tathagata has already been freed from all illnesses, all suffering has been eliminated, and there is no more fear. World Honored One! All sentient beings have four poisonous arrows, which are the causes of illness. What are the four? Greed, hatred, ignorance, and arrogance. If there are causes of illness, then illness will arise, such as feverish lung disease, shortness of breath and vomiting, itchy skin, mental distress, diarrhea and hiccups, dribbling urination, pain in the eyes and ears, fullness in the back, and abdominal distension.'
脹、顛狂干消鬼魅所著。如是種種身心諸病，諸佛世尊悉無復有。今日如來何緣顧命文殊師利，而作是言：『我今背痛，汝等當爲大眾說法？』有二因緣，則無病苦。何等為二？一者憐愍一切眾生，二者給施病者醫藥。如來往昔已於無量萬億劫中修菩薩道，常行愛語，利益眾生不令苦惱，施疾病者種種醫藥，何緣於今自言有病？世尊！世有病人，或坐或臥不安處所，或索飲食，敕誡家屬，修治產業，何故如來默然而臥，不教弟子聲聞人等，尸波羅蜜、諸禪解脫、三摩跋提、修諸正勤？何緣不說如是甚深大乘經典？如來何故不以無量方便，教大迦葉、人中象王、諸大人等，令不退于阿耨多羅三藐三菩提？何故不治諸惡比丘受畜一切不凈物者？世尊實無有病，云何默然，右脅而臥？諸菩薩等，凡所給施病者醫藥，所得善根悉施眾生，而共迴向一切種智，為除眾生諸煩惱障、業障、報障。煩惱障者，貪慾、瞋恚、愚癡，忿怒、纏蓋、焦惱、嫉妒、慳吝、奸詐、諛諂、無慚無愧，慢慢慢、不如慢、增上慢、我慢、邪慢、憍慢，放逸貢高、懟恨諍訟、邪命諂媚、詐現異相、以利求利、惡求多求，無有恭敬、不隨教誨、親近惡友、貪利無厭、纏縛難解，欲于惡欲、貪于惡貪、身見有見及以無見、頻申喜睡、欠呿不樂、貪嗜飲食、其
【現代漢語翻譯】 現代漢語譯本：身體腫脹、精神錯亂、身體乾瘦、被鬼魅附身。像這樣種種身心疾病，諸佛世尊都已經完全沒有了。今天如來為什麼還要顧命文殊師利，而說：『我現在背痛，你們應當為大眾說法？』有兩種因緣，就不會有病苦。哪兩種呢？一是憐憫一切眾生，二是佈施醫藥給病人。如來過去在無量萬億劫中修菩薩道，常常說愛語，利益眾生不讓他們受苦惱，佈施各種醫藥給病人，為什麼今天自己說有病呢？世尊！世間有病人，或坐或臥都不能安穩，或者索要飲食，告誡家屬，修治產業，為什麼如來卻默默地躺著，不教導弟子聲聞人等，修持尸波羅蜜（持戒波羅蜜）、各種禪定解脫、三摩跋提（等持）、修持各種精進？為什麼不說這樣甚深的大乘經典？如來為什麼不以無量方便，教導大迦葉（佛陀十大弟子之一）、人中象王（比喻佛陀或大菩薩）、諸大菩薩等，讓他們不退轉于阿耨多羅三藐三菩提（無上正等正覺）？為什麼不懲治那些接受和畜養一切不凈物的惡比丘？世尊實際上沒有病，為什麼默默地右脅而臥？諸菩薩等，凡是佈施醫藥給病人，所得的善根都佈施給眾生，並且共同迴向一切種智（佛陀的智慧），爲了消除眾生各種煩惱障、業障、報障。煩惱障是指貪慾、瞋恚、愚癡，忿怒、纏蓋、焦惱、嫉妒、慳吝、奸詐、諛諂、無慚無愧，慢慢慢（慢上加慢）、不如慢（不如別人卻自以為是）、增上慢（未證得道卻自以為證得）、我慢（執著于自我）、邪慢（錯誤的驕傲）、憍慢（驕傲自大），放逸貢高、怨恨諍訟、邪命諂媚、詐現異相、以利求利、惡求多求，沒有恭敬心、不聽從教誨、親近惡友、貪利無厭、纏縛難以解脫，欲于惡欲、貪于惡貪、身見有見以及無見、頻頻打哈欠、喜歡睡覺、打呵欠不快樂、貪吃飲食，這些都是煩惱障。 業障是指殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、貪慾、瞋恚、邪見，這些都是業障。 報障是指地獄、餓鬼、畜生，這些都是報障。世尊！如來已斷除一切煩惱、業、報等障礙，為什麼還要示現病相？
【English Translation】 English version: Swelling, madness, emaciation, and possession by evil spirits. All such physical and mental illnesses, the World Honored Ones, the Buddhas, have completely overcome. Today, why does the Tathagata instruct Manjushri, saying, 'I have a backache now, you should preach the Dharma for the assembly?' There are two causes for the absence of suffering from illness. What are the two? One is compassion for all sentient beings, and the other is giving medicine to the sick. In the past, the Tathagata cultivated the Bodhisattva path for immeasurable trillions of kalpas, always speaking loving words, benefiting sentient beings and not causing them suffering, giving various medicines to the sick. Why does he now say that he is ill? World Honored One! In the world, there are sick people who cannot sit or lie down comfortably, or who ask for food and drink, admonish their families, and manage their property. Why does the Tathagata lie down silently, not teaching the disciples, the Shravakas, to practice Shila Paramita (perfection of morality), various samadhi liberations, Samapatti (attainment), and various diligent practices? Why not speak such profound Mahayana scriptures? Why does the Tathagata not use immeasurable skillful means to teach Mahakashyapa (one of the Buddha's ten great disciples), the Elephant King among men (a metaphor for the Buddha or a great Bodhisattva), and the great Bodhisattvas, so that they do not regress from Anuttara-samyak-sambodhi (unexcelled perfect enlightenment)? Why not punish those evil Bhikkhus who accept and keep all impure things? The World Honored One is truly without illness, why does he lie down silently on his right side? All the Bodhisattvas, whatever good roots they obtain from giving medicine to the sick, they give to all sentient beings, and together they dedicate it to the Omniscient Wisdom (the wisdom of the Buddha), in order to remove the various afflictive obscurations, karmic obscurations, and retributive obscurations of sentient beings. Afflictive obscurations refer to greed, hatred, ignorance, anger, entanglement, vexation, jealousy, stinginess, deceit, flattery, shamelessness, lack of remorse, slow-slow (slow on top of slow), inferior-slow (thinking oneself superior when one is not), excessive-slow (thinking one has attained enlightenment when one has not), self-slow (attachment to self), wrong-slow (wrong pride), and arrogant-slow (arrogance), indulgence, haughtiness, resentment, contention, wrong livelihood, flattery, falsely displaying unusual signs, seeking profit for profit, evil seeking and excessive seeking, lack of respect, not following teachings, associating with evil friends, insatiable greed for profit, entanglement that is difficult to untie, desire for evil desires, greed for evil greed, the view of self, the view of existence, and the view of non-existence, frequent yawning, liking to sleep, yawning without joy, and greed for food. These are all afflictive obscurations. Karmic obscurations refer to killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle talk, greed, hatred, and wrong views. These are all karmic obscurations. Retributive obscurations refer to hell, hungry ghosts, and animals. These are all retributive obscurations. World Honored One! The Tathagata has already cut off all afflictions, karma, and retributive obscurations, why does he still manifest the appearance of illness?
心𧄼瞢、心緣異想、不善思惟、身口多惡、好喜多語，諸根闇鈍、發言多虛，常為欲覺、恚覺、害覺之所覆蓋，是名煩惱障。業障者，五無間罪，重惡之病。報障者，生在地獄、畜生、餓鬼，誹謗正法及一闡提，是名報障。如是三障名為大病。而諸菩薩于無量劫修菩提時，給施一切疾病醫藥，常作是愿，令諸眾生永斷如是三障重病。
「複次世尊！菩薩摩訶薩修菩提時，給施一切病者醫藥，常作是愿，愿令眾生永斷諸病，得成如來金剛之身。又愿一切無量眾生作妙藥王，斷除一切諸惡重病，愿諸眾生得阿伽陀藥，以是藥力能除一切無量惡毒。又愿眾生於阿耨多羅三藐三菩提無有退轉，速得成就無上佛藥，消除一切煩惱毒箭。又愿眾生勤修精進，成就如來金剛之心，作微妙藥療治眾病，不令有人生諍訟想。亦愿眾生作大藥樹，療治一切諸惡重病。又愿眾生拔出毒箭，得成如來無上光明。又愿眾生得入如來智慧大藥微密法藏。世尊！菩薩如是，已於無量百千萬億那由他劫發是誓願，令諸眾生悉無復病，何緣如來乃於今日唱言有病？
「複次世尊！世有病人，不能坐起、俯仰、進止，飲食不御，漿水不下，亦復不能教戒諸子，修治家業。爾時父母、妻子、兄弟、親屬、知識，各於是人生必死想。世尊！如來今日
【現代漢語翻譯】 現代漢語譯本：心識昏昧不明，心隨外境而生奇異之想，不善於如理思維，身口多造惡業，喜好談論，諸根遲鈍，言語多虛妄，常被貪慾、嗔恚、傷害的念頭所覆蓋，這稱為煩惱障。業障是指犯下五無間罪（殺父、殺母、殺阿羅漢、破和合僧、出佛身血），以及其他嚴重的惡業。報障是指投生於地獄、畜生、餓鬼道，誹謗正法以及成為一闡提（斷善根的人），這稱為報障。這三種障礙被稱為大病。而諸位菩薩在無量劫修行菩提道時，佈施一切疾病的醫藥，常發願，令一切眾生永遠斷除這三種障礙的重病。 『再者，世尊！菩薩摩訶薩在修行菩提道時，佈施一切病者的醫藥，常發願，愿令眾生永遠斷除諸病，成就如來金剛之身。又愿一切無量眾產生為妙藥之王，斷除一切諸惡重病，愿諸眾生得到阿伽陀藥（萬能藥），以這藥力能消除一切無量惡毒。又愿眾生在阿耨多羅三藐三菩提（無上正等正覺）中永不退轉，迅速成就無上佛藥，消除一切煩惱毒箭。又愿眾生勤修精進，成就如來金剛之心，作為微妙的藥來治療各種疾病，不讓任何人產生爭訟的想法。也愿眾產生為大藥樹，治療一切諸惡重病。又愿眾生拔出毒箭，成就如來無上的光明。又愿眾生進入如來智慧大藥的微密法藏。世尊！菩薩如此，已在無量百千萬億那由他劫發此誓願，令一切眾生都無疾病，為何如來今日卻說有病？』 『再者，世尊！世間有病人，不能坐起、俯仰、行走、停止，不能進食，連水都喝不下，也不能教導子女，處理家業。這時父母、妻子、兄弟、親屬、朋友，都認為這個人必死無疑。世尊！如來今日
【English Translation】 English version: The mind is obscured and unclear, the mind gives rise to strange thoughts based on external conditions, one is not skilled in proper contemplation, the body and mouth create much evil karma, one is fond of much talking, the senses are dull, speech is often false, and one is constantly covered by thoughts of desire, anger, and harm. This is called the obstacle of afflictions. The obstacle of karma refers to the five heinous offenses (killing one's father, killing one's mother, killing an Arhat, disrupting the Sangha, and causing a Buddha to bleed), as well as other serious evil deeds. The obstacle of retribution refers to being born in hell, as an animal, or as a hungry ghost, slandering the true Dharma, and becoming an Icchantika (one who has severed their roots of goodness). This is called the obstacle of retribution. These three obstacles are called great illnesses. However, when Bodhisattvas cultivate Bodhi over countless kalpas, they give medicine for all illnesses and constantly make the vow that all sentient beings will forever eliminate these three obstacles of serious illness. 'Furthermore, World Honored One! When Bodhisattvas Mahasattvas cultivate Bodhi, they give medicine to all the sick and constantly make the vow that all sentient beings will forever eliminate all illnesses and attain the Vajra body of the Tathagata. They also vow that all immeasurable sentient beings will become the King of Wonderful Medicine, eliminating all evil and serious illnesses. They vow that all sentient beings will obtain the Agada medicine (panacea), and with the power of this medicine, they will be able to eliminate all immeasurable evil poisons. They also vow that sentient beings will never regress from Anuttara-samyak-sambodhi (unexcelled perfect enlightenment) and will quickly attain the supreme Buddha medicine, eliminating all the poisonous arrows of afflictions. They also vow that sentient beings will diligently cultivate diligence, attain the Vajra mind of the Tathagata, and act as wonderful medicine to cure all kinds of diseases, not allowing anyone to have thoughts of contention. They also vow that sentient beings will become great medicine trees, curing all evil and serious illnesses. They also vow that sentient beings will pull out the poisonous arrows and attain the supreme light of the Tathagata. They also vow that sentient beings will enter the secret Dharma treasury of the great medicine of the Tathagata's wisdom. World Honored One! Bodhisattvas, in this way, have made these vows for countless hundreds of thousands of millions of nayutas of kalpas, causing all sentient beings to be free from illness. Why does the Tathagata say today that there is illness?' 'Furthermore, World Honored One! In the world, there are sick people who cannot sit up, stand up, bend over, look up, walk, or stop. They cannot eat, and they cannot even drink water. They also cannot teach their children or manage their household affairs. At this time, their parents, wives, brothers, relatives, and friends all think that this person will surely die. World Honored One! The Tathagata today
亦復如是，右脅而臥，無所論說，此閻浮提有諸愚人，當作是念：『如來正覺必當涅槃。』生滅盡想。而如來性實不畢竟入于涅槃。何以故？如來常住無變易故，以是因緣，不應說言我今背痛。
「複次世尊！世有病者，身體羸損，若偃若側，臥著床褥，爾時家室心生惡賤，起必死想。如來今者亦復如是，當爲外道九十五種之所輕慢，生無常想。彼諸外道當作是言：『不如我等，以我性常，自在時節、微塵等法而為常住，無有變易。沙門瞿曇無常所遷，是變易法。』以是義故，世尊！今日不應默然，右脅而臥。
「複次世尊！世有病者，四大增損，互不調適，羸瘦乏極，是故不能隨意坐起，臥著床褥。如來四大無不和適，身力具足亦無羸損。世尊！如十小牛力不如一大牛力，十大牛力不如一青牛力，十青牛力不如一凡象力，十凡象力不如一野象力，十野象力不如一二牙象力，十二牙象力不如一四牙象力，十四牙象力不如雪山一白象力，十雪山白象力不如一香象力，十香象力不如一青象力，十青象力不如一黃象力，十黃象力不如一赤象力，十赤象力不如一白象力，十白象力不如一山象力，十山象力不如一優缽羅象力，十優缽羅象力不如一拘物頭象力，十拘物頭象力不如一分陀利象力，十分陀利象力不如人中
【現代漢語翻譯】 現代漢語譯本：也是這樣，（如來）右脅而臥，不作任何言說。這閻浮提（Jambudvipa，指我們所居住的這個世界）的愚人們會這樣想：『如來正覺（Tathagata，佛的稱號）必定要涅槃（Nirvana，指脫離生死輪迴的狀態）。』產生滅盡的想法。然而如來的本性實際上並非最終進入涅槃。為什麼呢？因為如來是常住不變的，因此，不應該說我現在背痛。 再者，世尊！世間有病人，身體虛弱，或仰臥或側臥，躺在床褥上，這時家人會心生厭惡，認為他必定要死了。如來現在也是這樣，會被外道九十五種（指當時印度流行的各種宗教和哲學流派）所輕視，產生無常的想法。那些外道會這樣說：『不如我們，因為我們的本性是常住的，自在時節、微塵等法都是常住的，沒有變化。沙門瞿曇（釋迦牟尼的稱號）是無常遷變的，是變化之法。』因為這個緣故，世尊！今天不應該默然，右脅而臥。 再者，世尊！世間有病人，四大（指地、水、火、風四種構成物質世界的元素）增損，互相不調和，身體虛弱疲憊，所以不能隨意坐起，只能躺在床褥上。如來的四大沒有不調和的，身體力量具足，也沒有虛弱。世尊！就像十頭小牛的力量不如一頭大牛的力量，十頭大牛的力量不如一頭青牛的力量，十頭青牛的力量不如一頭凡象的力量，十頭凡象的力量不如一頭野象的力量，十頭野象的力量不如一頭二牙象的力量，一頭二牙象的力量不如一頭四牙象的力量，一頭四牙象的力量不如雪山一頭白象的力量，十頭雪山白象的力量不如一頭香象的力量，十頭香象的力量不如一頭青象的力量，十頭青象的力量不如一頭黃象的力量，十頭黃象的力量不如一頭赤象的力量，十頭赤象的力量不如一頭白象的力量，十頭白象的力量不如一頭山象的力量，十頭山象的力量不如一頭優缽羅象（Utpala，一種藍色蓮花）的力量，十頭優缽羅象的力量不如一頭拘物頭象（Kumuda，一種白色蓮花）的力量，十頭拘物頭象的力量不如一頭分陀利象（Pundarika，一種白色蓮花）的力量，十分陀利象的力量不如人中
【English Translation】 English version: It is also like this, lying down on the right side, without any discourse. The foolish people in this Jambudvipa (the world we live in) will think: 『The Tathagata (the title of the Buddha), the Rightly Enlightened One, must be entering Nirvana (the state of liberation from the cycle of birth and death).』 They will generate the thought of extinction. However, the true nature of the Tathagata does not actually enter Nirvana. Why is that? Because the Tathagata is permanent and unchanging, therefore, it should not be said that I am now experiencing back pain. Furthermore, World Honored One! In the world, there are sick people whose bodies are weak, whether lying on their backs or sides, resting on their beds. At that time, their families will feel disgust and think that they are surely going to die. The Tathagata is now also like this, and will be looked down upon by the ninety-five kinds of heretics (referring to various religious and philosophical schools prevalent in India at that time), and they will generate the thought of impermanence. Those heretics will say: 『We are not like that, because our nature is permanent, and the elements of time, atoms, etc., are permanent and unchanging. The Shramana Gautama (another name for Shakyamuni Buddha) is impermanent and changing, and is subject to the law of change.』 For this reason, World Honored One! Today, you should not remain silent, lying on your right side. Furthermore, World Honored One! In the world, there are sick people whose four elements (earth, water, fire, and wind, the four elements that constitute the material world) are imbalanced, and their bodies are weak and exhausted, so they cannot sit up or get up as they wish, and can only lie on their beds. The Tathagata』s four elements are all in harmony, and his physical strength is complete, without any weakness. World Honored One! It is like the strength of ten small oxen is not equal to the strength of one large ox, the strength of ten large oxen is not equal to the strength of one blue ox, the strength of ten blue oxen is not equal to the strength of one ordinary elephant, the strength of ten ordinary elephants is not equal to the strength of one wild elephant, the strength of ten wild elephants is not equal to the strength of one two-tusked elephant, the strength of one two-tusked elephant is not equal to the strength of one four-tusked elephant, the strength of one four-tusked elephant is not equal to the strength of one white elephant from the Himalayas, the strength of ten white elephants from the Himalayas is not equal to the strength of one fragrant elephant, the strength of ten fragrant elephants is not equal to the strength of one blue elephant, the strength of ten blue elephants is not equal to the strength of one yellow elephant, the strength of ten yellow elephants is not equal to the strength of one red elephant, the strength of ten red elephants is not equal to the strength of one white elephant, the strength of ten white elephants is not equal to the strength of one mountain elephant, the strength of ten mountain elephants is not equal to the strength of one Utpala elephant (Utpala, a blue lotus), the strength of ten Utpala elephants is not equal to the strength of one Kumuda elephant (Kumuda, a white lotus), the strength of ten Kumuda elephants is not equal to the strength of one Pundarika elephant (Pundarika, a white lotus), the strength of ten Pundarika elephants is not equal to the strength of a human among
一力士力，十人中力士力不如一缽健提力，十缽健提力不如一八臂那羅延力，十那羅延力不如一十住菩薩一節之力。一切凡夫，身中諸節，節不相到。人中力士，節頭相到。缽健提身，諸節相接。那羅延身，節頭相拘。十住菩薩諸節骨解，盤龍相結，是故菩薩其力最大。世界成時，從金剛際起金剛座，上至道場菩提樹下，菩薩坐已，其心即時逮得十力。如來今者不應如彼嬰孩小兒，嬰孩小兒愚癡無智，無所能說，以是義故，隨意偃側，無人譏訶。如來世尊有大智慧，照明一切；人中之龍，具大威德；成就神通無上仙人，永斷疑網，已拔毒箭，進止安詳，威儀具足，得無所畏。今者何故右脅而臥，令諸人天悲愁苦惱？」
爾時迦葉菩薩即于佛前而說偈言：
「瞿曇大聖德， 愿起演妙法， 不應如小兒， 病者臥牀蓆。 調御天人師， 倚臥雙樹間， 下愚凡夫見， 當言必涅槃。 不知方等典， 甚深佛所行， 不見微密藏， 猶盲不見道。 惟有諸菩薩， 文殊師利等， 能解是甚深， 譬如善射者。 三世諸世尊， 大悲為根本， 如是大慈悲， 今為何所在？ 若無大悲者， 是則不名佛， 佛若必涅槃， 是則不名常。 惟愿無上尊， 哀受我
【現代漢語翻譯】 現代漢語譯本 一個力士的力量，不如十個人中力士的力量；十個人中力士的力量，不如一個缽健提（一種大力士）的力量；十個缽健提的力量，不如一個八臂那羅延（印度教神祇，象徵力量）的力量；十個那羅延的力量，不如一位十住菩薩（菩薩修行階位）一節肢體的力量。一切凡夫，身體中的各個關節，關節之間不能相互連線。人中的力士，關節頭可以相互連線。缽健提的身體，各個關節相互連線。那羅延的身體，關節頭相互拘束。十住菩薩的各個關節骨骼解開，像盤龍一樣相互纏繞，所以菩薩的力量最大。世界形成時，從金剛際（宇宙的邊緣）升起金剛座，一直到道場菩提樹下，菩薩坐下後，他的心立刻獲得十力（佛的十種力量）。如來現在不應該像那些嬰兒小孩一樣，嬰兒小孩愚癡沒有智慧，沒有什麼能說的，因為這個原因，可以隨意側臥，沒有人會譏諷責備。如來世尊有大智慧，照亮一切；是人中的龍，具有大威德；成就神通的無上仙人，永遠斷除疑惑，已經拔出毒箭，進退安詳，威儀具足，得到無所畏懼。現在為什麼右脅而臥，讓諸天人和眾生悲傷苦惱呢？ 這時，迦葉菩薩在佛前說了偈語： 『瞿曇（釋迦牟尼的姓）大聖德，愿您起身演說微妙的佛法，不應該像小孩子一樣，像病人一樣躺在床上。調御天人師（佛的尊稱），倚靠在雙樹之間，下愚凡夫看見，會說您必定要涅槃了。他們不知道方等經典（大乘經典），不知道佛所行的甚深道理，看不見微密之藏（佛的秘密教法），就像盲人看不見道路一樣。只有諸位菩薩，像文殊師利（菩薩名）等，才能理解這甚深的道理，就像善於射箭的人一樣。三世諸佛世尊，以大悲為根本，如此的大慈悲，現在在哪裡呢？如果沒有大悲心，就不能稱為佛，如果佛必定要涅槃，那就不能稱為常。唯愿無上的尊者，哀憫接受我的請求。』
【English Translation】 English version The strength of one strong man is not equal to the strength of ten strong men; the strength of ten strong men is not equal to the strength of one Balavardhana (a type of strong man); the strength of ten Balavardhanas is not equal to the strength of one eight-armed Narayana (a Hindu deity, symbolizing strength); the strength of ten Narayanas is not equal to the strength of one joint of a Bodhisattva of the Tenth Stage (a stage in Bodhisattva practice). All ordinary beings, the joints in their bodies, the joints do not connect with each other. The strong men among humans, the heads of their joints can connect with each other. The body of a Balavardhana, all the joints are connected. The body of a Narayana, the heads of the joints are mutually constrained. The joints and bones of a Bodhisattva of the Tenth Stage are loosened, and they are intertwined like coiled dragons, therefore the power of a Bodhisattva is the greatest. When the world was formed, from the Vajra boundary (the edge of the universe) arose the Vajra seat, up to the Bodhi tree under the Bodhi tree in the Bodhimanda, after the Bodhisattva sat down, his mind immediately attained the Ten Powers (ten powers of the Buddha). The Tathagata should not now be like those infant children, infant children are foolish and without wisdom, they have nothing to say, for this reason, they can lie on their side at will, and no one will ridicule or blame them. The Tathagata, the World Honored One, has great wisdom, illuminating everything; he is the dragon among men, possessing great power and virtue; he is the supreme immortal who has attained supernatural powers, who has forever cut off doubts, who has already pulled out the poisoned arrow, whose movements are peaceful, whose demeanor is complete, and who has attained fearlessness. Why is he now lying on his right side, causing all the gods and humans to be sad and distressed? At that time, Bodhisattva Kasyapa spoke a verse in front of the Buddha: 'Gautama (Shakyamuni's surname), the great sage of virtue, may you rise and expound the wonderful Dharma, you should not be like a child, lying on a bed like a sick person. The tamer of gods and humans (an honorific title for the Buddha), leaning between the twin trees, when the foolish ordinary people see this, they will say that you are surely about to enter Nirvana. They do not know the Vaipulya Sutras (Mahayana Sutras), they do not know the profound principles practiced by the Buddha, they cannot see the secret treasury (the secret teachings of the Buddha), just like a blind person cannot see the road. Only the Bodhisattvas, like Manjushri (a Bodhisattva's name), etc., can understand these profound principles, just like a skilled archer. All the Buddhas, the World Honored Ones of the three times, take great compassion as their foundation, where is such great compassion now? If there is no great compassion, then one cannot be called a Buddha, if the Buddha must enter Nirvana, then one cannot be called eternal. May the supreme honored one, have mercy and accept my request.'
等請， 利益於眾生， 摧伏諸外道。」
爾時世尊，大悲熏心，知諸眾生各各所念，將欲隨順畢竟利益，即從臥起，結跏趺坐，顏貌熙怡，如融金聚，面目端嚴，猶月盛滿，形容清凈，無諸垢穢，放大光明充遍虛空。其光大盛，過百千日，照于東方、南西北方、四維上下諸佛世界，惠施眾生大智之炬，悉令得滅無明黑闇，令百千億那由他眾生，安止不退菩提之心。爾時世尊，心無疑慮，如師子王，以三十二大人之相、八十種好莊嚴其身。于其身上一切毛孔，一一毛孔出一蓮花，其花微妙各具千葉，純真金色，琉璃為莖，金剛為須，玫瑰為臺，形大團圓猶如車輪，是諸蓮花，各出種種雜色光明，青黃赤白紫頗梨色。是諸光明皆悉遍至阿鼻地獄、想地獄、黑繩地獄、眾合地獄、叫喚地獄、大叫喚地獄、焦熱地獄、大焦熱地獄，是八地獄其中眾生，常為諸苦之所逼切，所謂燒煮、火炙、斫刺、㓟剝，遇斯光已，如是眾苦悉滅無餘，安隱清涼，快樂無極。是光明中宣說如來秘密之藏，言諸眾生皆有佛性；眾生聞已，即便命終生人天中。乃至八種寒冰地獄，所謂阿波波地獄、阿吒吒地獄、阿羅羅地獄、阿婆婆地獄、優缽羅地獄、波頭摩地獄、拘物頭地獄、分陀利地獄，是中眾生常為寒苦之所逼惱，所謂擘裂、身體碎
【現代漢語翻譯】 現代漢語譯本 『等請，利益於眾生，摧伏諸外道。』 那時，世尊（佛陀）心中充滿大悲，知道所有眾生各自的想法，爲了最終順應並利益他們，便從臥榻起身，結跏趺坐（一種禪坐姿勢），面容喜悅，如同熔化的金子一般光彩奪目，面容端正莊嚴，如同滿月一般圓滿，儀態清凈，沒有絲毫污垢，放出巨大的光明，充滿整個虛空。那光明極其盛大，超過百千個太陽，照耀東方、南方、西方、北方、四維（東南、東北、西南、西北）以及上下諸佛世界，將大智慧的火炬施予眾生，使他們都能滅除無明的黑暗，讓百千億那由他（極大的數字）的眾生，安住于不退轉的菩提之心（覺悟之心）。 那時，世尊心中毫無疑慮，如同獅子王一般，以三十二種大丈夫相（佛陀的特殊身體特徵）、八十種隨形好（佛陀的細微美好特徵）莊嚴自身。他身上每一個毛孔，都生出一朵蓮花，那蓮花微妙，每一朵都有一千片花瓣，純粹的金色，琉璃為莖，金剛為須，玫瑰為臺，形狀巨大圓滿如同車輪。這些蓮花，各自發出各種雜色的光明，青色、黃色、紅色、白色、紫色、頗梨色（水晶色）。這些光明都遍及阿鼻地獄（無間地獄）、想地獄、黑繩地獄、眾合地獄、叫喚地獄、大叫喚地獄、焦熱地獄、大焦熱地獄，這八大地獄中的眾生，常常被各種痛苦所逼迫，例如燒煮、火烤、砍刺、剝皮，遇到這光明后，這些痛苦都完全消失，變得安穩清涼，快樂無比。這光明中宣說如來的秘密寶藏，說所有眾生都具有佛性；眾生聽到后，便會命終，轉生到人天之中。 乃至八種寒冰地獄，即阿波波地獄、阿吒吒地獄、阿羅羅地獄、阿婆婆地獄、優缽羅地獄、波頭摩地獄、拘物頭地獄、分陀利地獄，這些地獄中的眾生常常被寒冷所困擾，例如身體被凍裂、碎裂。
【English Translation】 English version 'Please, benefit all beings, subdue all external paths.' At that time, the World Honored One (Buddha), with a heart filled with great compassion, knowing the thoughts of all beings, and desiring to ultimately accord with and benefit them, arose from his couch, sat in the lotus position (a meditative posture), his countenance joyful, like molten gold, his face upright and dignified, like the full moon, his form pure, without any defilement, emitting great light that filled the entire void. That light was exceedingly brilliant, surpassing a hundred thousand suns, illuminating the eastern, southern, western, northern, intermediate (southeast, northeast, southwest, northwest), and upper and lower Buddha worlds, bestowing the torch of great wisdom upon all beings, enabling them to extinguish the darkness of ignorance, and causing hundreds of billions of nayutas (immense numbers) of beings to abide in the unretreating Bodhi mind (mind of enlightenment). At that time, the World Honored One, without any doubt in his mind, like a lion king, adorned his body with the thirty-two marks of a great man (special physical characteristics of the Buddha) and the eighty minor marks (subtle beautiful characteristics of the Buddha). From every pore on his body, a lotus flower emerged, each flower being exquisite, with a thousand petals, pure gold in color, with stems of lapis lazuli, stamens of diamond, and a rose-colored calyx, its shape large and round like a wheel. These lotus flowers each emitted various colored lights, blue, yellow, red, white, purple, and crystal. These lights all reached the Avici Hell (hell of incessant suffering), the Thought Hell, the Black Rope Hell, the Combined Hell, the Crying Hell, the Great Crying Hell, the Burning Hell, and the Great Burning Hell. The beings in these eight great hells, who were constantly tormented by various sufferings, such as boiling, roasting, cutting, and flaying, upon encountering this light, all such sufferings completely vanished, and they became peaceful, cool, and infinitely joyful. In this light, the secret treasury of the Tathagata (Buddha) was proclaimed, saying that all beings possess Buddha-nature; upon hearing this, beings would die and be reborn in the realms of humans and gods. Even the eight cold hells, namely the Arbuda Hell, the Nirarbuda Hell, the Atata Hell, the Hahava Hell, the Utpala Hell, the Padma Hell, the Kumuda Hell, and the Pundarika Hell, where beings are constantly tormented by the cold, such as being cracked and shattered.
壞、互相殘害。遇斯光已，如是等苦亦滅無餘，即得調和熅暖適身。是光明中亦說如來秘密之藏，言諸眾生皆有佛性；眾生聞已，即便命終生人天中。爾時於此閻浮提界及余世界，所有地獄皆悉空虛，無受罪者，除一闡提。餓鬼眾生飢渴所逼，以發纏身，于百千歲未曾得聞漿水之名。遇斯光已，飢渴即除。是光明中亦說如來微密秘藏，言諸眾生皆有佛性；眾生聞已，即便命終生人天中，令諸餓鬼亦悉空虛，除謗大乘方等正典。畜生眾生，互相殺害、共相殘食，遇斯光已，恚心悉滅。是光明中亦說如來秘密之藏，言諸眾生皆有佛性；眾生聞已，即便命終生人天中。當爾之時畜生亦盡，除謗正法。
是一一花各有一佛，圓光一尋，金色晃曜，微妙端嚴最上無比，三十二相、八十種好莊嚴其身。是諸世尊，或有坐者、或有行者、或有臥者、或有住者，或有震雷音者、或澍雨者、或放電光、或復興風，或出煙焰身如火聚，或復示現七寶諸山、池泉河水、山林樹木，或復示現七寶國土、城邑聚落、宮殿屋宅，或復示現象馬師子、虎狼孔雀、鳳凰諸鳥，或復示現令閻浮提所有眾生，悉見地獄、畜生、餓鬼，或復示現欲界六天。復有世尊，或說陰界諸入多諸過患，或復有說四聖諦法，或復有說諸法因緣，或復有說諸業煩惱皆因
【現代漢語翻譯】 現代漢語譯本：互相殘害。當遇到這光明時，這些痛苦都會完全消失，身體會感到調和溫暖舒適。這光明中也宣說了如來的秘密寶藏，說一切眾生都具有佛性；眾生聽到后，就會立即命終，轉生到人天之中。那時，在這個閻浮提界（Jambudvipa，指我們所居住的這個世界）以及其他世界，所有的地獄都將空無一人，沒有受罪的眾生，除了斷善根的一闡提（Icchantika，指不相信佛法，斷絕善根的人）。餓鬼道的眾生，被飢渴所逼迫，頭髮纏繞身體，在百千年中從未聽到過漿水的名字。當遇到這光明時，飢渴立即消除。這光明中也宣說了如來的秘密寶藏，說一切眾生都具有佛性；眾生聽到后，就會立即命終，轉生到人天之中，使所有的餓鬼也全部消失，除了誹謗大乘方等正典的人。畜生道的眾生，互相殺害、互相殘食，當遇到這光明時，嗔恨心全部消失。這光明中也宣說了如來的秘密寶藏，說一切眾生都具有佛性；眾生聽到后，就會立即命終，轉生到人天之中。那時，畜生道的眾生也會全部消失，除了誹謗正法的人。 每一朵花都有一尊佛，圓光一尋（古代長度單位，約八尺），金色光芒閃耀，微妙端莊，無比殊勝，以三十二相（佛的三十二種殊勝的身體特徵）、八十種好（佛的八十種細微的身體特徵）莊嚴其身。這些世尊，有的坐著，有的行走，有的躺臥，有的站立，有的發出雷鳴般的聲音，有的降下雨水，有的放出閃電，有的興起大風，有的身體像火炬一樣發出煙焰，有的示現七寶山、池塘河流、山林樹木，有的示現七寶國土、城邑村落、宮殿房屋，有的示現大象、馬、獅子、老虎、狼、孔雀、鳳凰等鳥類，有的示現讓閻浮提的所有眾生都看到地獄、畜生、餓鬼，有的示現欲界六天（佛教宇宙觀中欲界的六層天）。還有的世尊，有的宣說陰界（五蘊，構成生命的五種要素）諸入（六根，眼耳鼻舌身意）的種種過患，有的宣說四聖諦法（佛教的基本教義，包括苦、集、滅、道），有的宣說諸法因緣（一切事物產生的條件和原因），有的宣說諸業煩惱都是因
【English Translation】 English version: mutually harming each other. Upon encountering this light, such sufferings will be completely extinguished, and the body will feel harmonious, warm, and comfortable. In this light, the secret treasury of the Tathagata (Buddha) is also proclaimed, saying that all sentient beings possess Buddha-nature; upon hearing this, sentient beings will immediately end their lives and be reborn in the realms of humans and gods. At that time, in this Jambudvipa (the world we inhabit) and other worlds, all hells will be empty, with no beings suffering, except for the Icchantika (those who have severed their roots of goodness). Beings in the realm of hungry ghosts, tormented by hunger and thirst, with their hair tangled around their bodies, have not heard the name of even a drop of water for hundreds of thousands of years. Upon encountering this light, their hunger and thirst will immediately be relieved. In this light, the secret treasury of the Tathagata is also proclaimed, saying that all sentient beings possess Buddha-nature; upon hearing this, sentient beings will immediately end their lives and be reborn in the realms of humans and gods, causing all hungry ghosts to also disappear, except for those who slander the Mahayana Vaipulya Sutras (the Great Vehicle scriptures). Beings in the animal realm, killing and devouring each other, upon encountering this light, their anger will completely vanish. In this light, the secret treasury of the Tathagata is also proclaimed, saying that all sentient beings possess Buddha-nature; upon hearing this, sentient beings will immediately end their lives and be reborn in the realms of humans and gods. At that time, beings in the animal realm will also all disappear, except for those who slander the true Dharma (Buddhist teachings). Each and every flower has a Buddha, with a halo of one 'xun' (an ancient unit of length, about eight feet), golden light shining, subtle and dignified, supremely unparalleled, adorned with the thirty-two marks (the thirty-two auspicious physical characteristics of a Buddha) and eighty minor marks (the eighty minor physical characteristics of a Buddha). These World Honored Ones, some are sitting, some are walking, some are lying down, some are standing, some are emitting thunderous sounds, some are raining down water, some are emitting lightning, some are stirring up great winds, some have bodies emitting smoke and flames like a torch, some are manifesting seven-jeweled mountains, ponds, rivers, forests, and trees, some are manifesting seven-jeweled lands, cities, villages, palaces, and houses, some are manifesting elephants, horses, lions, tigers, wolves, peacocks, phoenixes, and other birds, some are manifesting all sentient beings in Jambudvipa seeing hells, animals, and hungry ghosts, some are manifesting the six heavens of the desire realm (the six levels of heavens in the desire realm in Buddhist cosmology). There are also World Honored Ones, some are explaining the various faults of the skandhas (the five aggregates that constitute a being) and the sense bases (the six sense organs), some are explaining the Four Noble Truths (the fundamental teachings of Buddhism, including suffering, the cause of suffering, the cessation of suffering, and the path to the cessation of suffering), some are explaining the causes and conditions of all phenomena (the conditions and causes for the arising of all things), some are explaining that all karmic actions and afflictions are due to
緣生，或復有說我與無我，或復有說苦樂二法，或復有說常無常等，或復有說凈與不凈。復有世尊為諸菩薩演說所行六波羅蜜，或復有說諸大菩薩所得功德，或復有說諸佛世尊所得功德，或復有說聲聞之人所得功德，或復有說隨順一乘，或復有說三乘成道。或有世尊左脅出水、右脅出火；或有示現初生出家，坐于道場菩提樹下，轉妙法輪，入于涅槃；或有世尊作師子吼，令此會中有得一果、二果、三果、至第四果；或復有說出離生死，無量因緣。
爾時於此閻浮提中，所有眾生遇斯光已，盲者見色，聾者聽聲，啞者能言，拘躄能行，貧者得財，慳者能施，恚者慈心，不信者信。如是世界，無一眾生修行惡法，除一闡提。
爾時一切天、龍、鬼神、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、羅剎、健陀、憂摩陀、阿婆魔羅、人非人等，悉共同聲唱如是言：「善哉，善哉！無上天尊，多所利益。」說是語已，踴躍歡喜，或歌或舞，或身動轉。以種種花散佛及僧，所謂天優缽羅花、拘物頭花、波頭摩花、分陀利花、曼陀羅花、摩訶曼陀羅花、曼殊沙花、摩訶曼殊沙花、散陀那花、摩訶散陀那花、盧脂那花、摩訶盧脂那花、香花、大香花、適意花、大適意花、愛見花、大愛見花、端嚴花、第一端嚴花，復散諸
【現代漢語翻譯】 現代漢語譯本：關於緣起，有時有人說有我或無我，有時有人說苦和樂兩種法，有時有人說常或無常等，有時有人說清凈或不清凈。又有世尊為諸菩薩演說所修行的六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），有時有人說諸大菩薩所獲得的功德，有時有人說諸佛世尊所獲得的功德，有時有人說聲聞之人所獲得的功德，有時有人說隨順一乘（唯一佛乘），有時有人說三乘（聲聞乘、緣覺乘、菩薩乘）成道。有時世尊從左脅流出水，從右脅流出火；有時示現初生、出家，坐在道場菩提樹下，轉動微妙的法輪，進入涅槃；有時世尊作獅子吼，令此會中有得一果（須陀洹果）、二果（斯陀含果）、三果（阿那含果）、乃至第四果（阿羅漢果）的；有時有人說出離生死的無量因緣。 那時，在這個閻浮提（我們所居住的這個世界）中，所有眾生遇到這光明后，盲人能看見顏色，聾人能聽見聲音，啞巴能說話，瘸子能行走，窮人得到財富，吝嗇的人能佈施，嗔恨的人生起慈悲心，不相信的人產生信仰。這樣的世界，沒有一個眾生修行惡法，除了一闡提（斷絕善根的人）。 那時，一切天、龍、鬼神、乾闥婆（天上的樂神）、阿修羅（非天神）、迦樓羅（金翅鳥神）、緊那羅（天上的歌神）、摩睺羅伽（大蟒神）、羅剎（惡鬼）、健陀（香神）、憂摩陀（醉神）、阿婆魔羅（癲狂神）、人非人等，都同聲唱道：『善哉，善哉！無上天尊，利益眾生甚多。』說完這些話，他們都踴躍歡喜，有的唱歌，有的跳舞，有的身體轉動。他們用各種各樣的花散在佛和僧眾身上，這些花包括天優缽羅花（青蓮花）、拘物頭花（赤蓮花）、波頭摩花（紅蓮花）、分陀利花（白蓮花）、曼陀羅花（白色小花）、摩訶曼陀羅花（白色大花）、曼殊沙花（紅色小花）、摩訶曼殊沙花（紅色大花）、散陀那花（黃色小花）、摩訶散陀那花（黃色大花）、盧脂那花（黑色小花）、摩訶盧脂那花（黑色大花）、香花、大香花、適意花、大適意花、愛見花、大愛見花、端嚴花、第一端嚴花，又散佈各種
【English Translation】 English version: Regarding dependent origination, sometimes it is said that there is a self or no self, sometimes it is said that there are two dharmas of suffering and happiness, sometimes it is said that there is permanence or impermanence, and sometimes it is said that there is purity or impurity. Furthermore, the World Honored One expounds the six paramitas (generosity, morality, patience, diligence, meditation, and wisdom) that Bodhisattvas practice, sometimes it is said that the great Bodhisattvas attain merits, sometimes it is said that the Buddhas, the World Honored Ones, attain merits, sometimes it is said that the Sravakas attain merits, sometimes it is said that one follows the One Vehicle (Buddha Vehicle), and sometimes it is said that the Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle) attain enlightenment. Sometimes the World Honored One emits water from his left side and fire from his right side; sometimes he manifests his birth, renunciation, sitting under the Bodhi tree at the Bodhimanda, turning the wonderful Dharma wheel, and entering Nirvana; sometimes the World Honored One roars like a lion, causing those in the assembly to attain the first fruit (Sotapanna), the second fruit (Sakadagami), the third fruit (Anagami), and even the fourth fruit (Arhat); sometimes it is said that there are countless causes and conditions for liberation from birth and death. At that time, in this Jambudvipa (the world we live in), all sentient beings who encountered this light, the blind could see colors, the deaf could hear sounds, the mute could speak, the crippled could walk, the poor could gain wealth, the stingy could give, the hateful could generate compassion, and the unbelieving could have faith. In such a world, no sentient being would practice evil dharmas, except for the icchantikas (those who have severed their roots of goodness). At that time, all the devas, nagas, yakshas, gandharvas (celestial musicians), asuras (demigods), garudas (mythical birds), kinnaras (celestial musicians), mahoragas (great serpents), rakshasas (demons), gandhas (fragrance spirits), umadas (intoxicated spirits), apasmara (epileptic spirits), humans, and non-humans all chanted in unison: 'Excellent, excellent! Supreme Heavenly Honored One, you have greatly benefited sentient beings.' Having said these words, they leaped with joy, some sang, some danced, and some moved their bodies. They scattered various kinds of flowers upon the Buddha and the Sangha, including utpala flowers (blue lotuses), kumuda flowers (red lotuses), padma flowers (pink lotuses), pundarika flowers (white lotuses), mandara flowers (small white flowers), maha-mandara flowers (large white flowers), manjushaka flowers (small red flowers), maha-manjushaka flowers (large red flowers), sandana flowers (small yellow flowers), maha-sandana flowers (large yellow flowers), ruchira flowers (small black flowers), maha-ruchira flowers (large black flowers), fragrant flowers, great fragrant flowers, pleasing flowers, great pleasing flowers, lovely flowers, great lovely flowers, beautiful flowers, and the most beautiful flowers, and they also scattered various
香，所謂沉水、多伽樓香、栴檀、鬱金、和合雜香、海岸聚香，復以天上寶幢、幡、蓋，諸天伎樂、箏笛、笙瑟、箜篌鼓吹，供養于佛，而說偈言：
「我今稽首大精進， 無上正覺兩足尊， 天人大眾所不知， 惟有瞿曇乃能了。 世尊往昔為我故， 于無量劫修苦行， 如何一旦放本誓， 而便捨命欲涅槃？ 一切眾生不能見， 諸佛世尊秘密藏， 以是因緣難得出， 輪轉生死墜惡道。 如佛所說阿羅漢， 一切皆當至涅槃， 如是甚深佛行處， 凡夫下愚誰能知？ 施諸眾生甘露法， 為欲斷除諸煩惱， 若有服此甘露已， 不復受生老病死。 如來世尊以療治， 百千無量諸眾生， 令其所有諸重病， 一切消滅無遺余。 世尊久已舍病苦， 故得名為第七佛， 惟愿今日雨法雨， 潤漬我等功德種。 是故大眾及人天， 如是請已默然住。」
說是偈時，蓮花臺中一切諸佛，從閻浮提遍至凈居，悉皆聞之。
爾時佛告迦葉菩薩：「善哉，善哉！善男子！汝已具足如是甚深微妙智慧，不為一切諸魔外道之所破壞。善男子！汝已安住，不為一切諸邪惡風之所傾動。善男子！汝已成就樂說辯才，已曾供養過去無量恒河沙等諸佛世尊
【現代漢語翻譯】 現代漢語譯本 他們用香，包括沉水香（一種珍貴的香木）、多伽樓香（另一種香木）、栴檀（檀香）、鬱金香（一種香料）、混合的各種香，以及海岸邊採集的香，又用天上的寶幢、幡、蓋，以及諸天的伎樂，如箏、笛、笙、瑟、箜篌、鼓等樂器，來供養佛，並說了以下偈頌： 『我今頂禮大精進的佛陀，無上正覺、兩足尊（佛的尊稱），天人和大眾所不瞭解的，只有瞿曇（釋迦牟尼佛的姓）才能明白。 世尊您過去爲了我們，在無量劫中修行苦行，為何一旦放棄本來的誓願，就要捨棄生命進入涅槃呢？ 一切眾生都無法見到諸佛世尊的秘密藏，因為這個原因很難脫離輪迴，墜入惡道。 如佛所說的阿羅漢（已證得解脫的聖者），一切都將進入涅槃，如此甚深的佛行境界，凡夫和愚鈍的人又怎能知曉？ 您施予眾生甘露法（佛法），是爲了斷除一切煩惱，如果有人服用了這甘露，就不會再受生老病死之苦。 如來世尊您用佛法來治療百千無量眾生，使他們所有的重病都完全消除，沒有絲毫遺留。 世尊您早已捨棄了病苦，所以被稱為第七佛，只願今天降下法雨，滋潤我們功德的種子。 因此，大眾和天人都這樣祈請后，默默地住立。』 當說這些偈頌時，蓮花臺上的一切諸佛，從閻浮提（我們所居住的世界）遍至凈居天（色界天頂），都聽到了這些話。 這時，佛告訴迦葉菩薩：『善哉，善哉！善男子！你已經具備瞭如此甚深微妙的智慧，不會被一切魔和外道所破壞。善男子！你已經安住，不會被一切邪惡的風所動搖。善男子！你已經成就了樂說辯才，曾經供養過過去無量恒河沙數般的諸佛世尊。』
【English Translation】 English version They offered incense, including aloeswood (a precious fragrant wood), tagara (another fragrant wood), sandalwood, turmeric, mixed fragrances, and fragrances gathered from the seashore. They also offered heavenly jeweled banners, flags, canopies, and celestial music with instruments such as zithers, flutes, sheng (a reed pipe instrument), se (a plucked string instrument), harps, and drums, to the Buddha, and spoke the following verses: 'I now bow my head to the greatly diligent Buddha, the unsurpassed perfect enlightenment, the two-footed honored one (a title for the Buddha). What is unknown to gods and humans, only Gautama (the Buddha's family name) can understand. World Honored One, in the past, for our sake, you practiced asceticism for countless eons. Why would you abandon your original vows and give up your life to enter Nirvana? All sentient beings cannot see the secret treasury of the Buddhas, and for this reason, it is difficult to escape the cycle of rebirth and fall into evil paths. As the Buddha has said, all Arhats (enlightened beings who have attained liberation) will enter Nirvana. How can ordinary people and the foolish understand such profound practices of the Buddha? You bestow the nectar of Dharma (Buddhist teachings) upon all beings to eliminate all afflictions. If one consumes this nectar, they will no longer suffer from birth, old age, sickness, and death. The Tathagata, the World Honored One, uses the Dharma to heal countless beings, completely eliminating all their severe illnesses without any remainder. World Honored One, you have long since abandoned suffering, and therefore, you are called the Seventh Buddha. May you today rain down the Dharma rain to nourish the seeds of our merits. Therefore, the assembly and the gods and humans, having made this request, remained in silence.' When these verses were spoken, all the Buddhas on the lotus platform, from Jambudvipa (the world we inhabit) to the Pure Abode Heavens (the highest heaven in the realm of form), heard these words. At that time, the Buddha said to Bodhisattva Kasyapa: 'Excellent, excellent! Good man! You have fully attained such profound and subtle wisdom, and you will not be destroyed by all demons and heretics. Good man! You have settled down and will not be shaken by all evil winds. Good man! You have achieved the eloquence of joyful speech and have offered to countless Buddhas, as many as the sands of the Ganges River, in the past.'
，是故能問如來正覺如是之義。善男子！我于往昔，無量無邊億那由他百千萬劫，已除病根，永離倚臥。迦葉！過去無量阿僧祇劫，有佛出世，號無上勝如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，為諸聲聞說是大乘大涅槃經，開示分別，顯發其義。我于爾時，亦為彼佛而作聲聞，受持如是大涅槃典，讀誦通利、書寫經卷，廣為他人開示分別，解說其義；以是善根，迴向阿耨多羅三藐三菩提。善男子！我從是來，未曾有惡煩惱業緣，墮于惡道，誹謗正法，作一闡提，受黃門身無根二根，反逆父母，殺阿羅漢，破塔壞僧，出佛身血，犯四重禁。從是已來，身心安隱，無諸苦惱。迦葉！我今實無一切疾病。所以者何？諸佛世尊久已遠離一切病故。
「迦葉！是諸眾生不知大乘方等密教，便謂如來真實有疾。迦葉！如言如來人中師子，而如來者實非師子，如是之言即是如來秘密之教。迦葉！如言如來人中大龍，而我已於無量劫中舍離是業。迦葉！如言如來是人是天，而我真實非人非天，亦非鬼神、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽，非我、非命、非可養育、非人士夫、非作非不作、非受非不受、非世尊非聲聞、非說非不說。如是等語，皆是如來秘密之教。
【現代漢語翻譯】 現代漢語譯本：因此，你才能問如來正覺的這個道理。善男子！我在過去無量無邊億那由他百千萬劫之前，就已經消除了病根，永遠脫離了倚靠和臥倒的狀態。迦葉！在過去無量阿僧祇劫之前，有一尊佛出世，號為無上勝如來（無上殊勝的覺悟者）、應供（值得供養者）、正遍知（真正普遍的知曉者）、明行足（智慧和行為都圓滿者）、善逝（善於前往涅槃者）、世間解（瞭解世間一切者）、無上士（無上的人）、調御丈夫（調伏眾生的丈夫）、天人師（天人和人類的導師）、佛（覺悟者）、世尊（世間尊貴者）。他為諸聲聞講說這部大乘大涅槃經，開示分別，顯明其義。我當時也作為那位佛的聲聞弟子，受持這部大涅槃經典，讀誦通達，書寫經卷，廣泛地為他人開示分別，解說其中的道理；我用這些善根，迴向阿耨多羅三藐三菩提（無上正等正覺）。善男子！我從那時以來，未曾有過惡的煩惱業緣，墮入惡道，誹謗正法，成為一闡提（斷善根者），受黃門身（閹人）或無根二根（性機能不全者），反逆父母，殺害阿羅漢（已證悟的聖者），破壞佛塔，毀壞僧團，使佛身出血，犯四重禁（殺、盜、淫、妄）。從那時以來，我的身心安穩，沒有各種苦惱。迦葉！我現在實際上沒有任何疾病。這是為什麼呢？因為諸佛世尊早已遠離一切疾病的緣故。 迦葉！這些眾生不瞭解大乘方等密教，就認為如來真的有疾病。迦葉！比如人們說如來是人中的獅子，而如來實際上並非獅子，這樣的話就是如來的秘密教誨。迦葉！比如人們說如來是人中的大龍，而我早已在無量劫中捨棄了這種業報。迦葉！比如人們說如來是人是天，而我真實地既非人也非天，也非鬼神、乾闥婆（天樂神）、阿修羅（非天神）、迦樓羅（金翅鳥神）、緊那羅（歌神）、摩睺羅伽（大蟒神），非我、非命、非可養育、非人士夫、非作非不作、非受非不受、非世尊非聲聞、非說非不說。像這樣的話語，都是如來的秘密教誨。
【English Translation】 English version: Therefore, you are able to ask about the meaning of the Tathagata's Right Enlightenment. Good man! In the past, countless, boundless, immeasurable, incalculable eons, I have already removed the root of illness and have forever departed from leaning and lying down. Kashyapa! In the past, immeasurable asamkhya kalpas ago, a Buddha appeared in the world, named Anuttara-Sheng Tathagata (The Unsurpassed Victorious One), Arhat (Worthy of Offerings), Samyak-sambuddha (Perfectly Enlightened One), Vidyā-carana-sampanna (Perfect in Knowledge and Conduct), Sugata (Well-Gone), Lokavid (Knower of the World), Anuttara (Unsurpassed), Purusa-damya-sarathi (Tamer of Men), Shāstā deva-manusyanam (Teacher of Gods and Humans), Buddha (Enlightened One), Bhagavan (World Honored One). He expounded the Mahayana Mahaparinirvana Sutra to the Shravakas, revealing and explaining its meaning. At that time, I was also a Shravaka of that Buddha, upholding this Mahaparinirvana Sutra, reciting it fluently, writing the scriptures, and widely explaining its meaning to others; with these good roots, I dedicated them to Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). Good man! Since then, I have never had any evil karmic causes of affliction, fallen into evil paths, slandered the Dharma, become an icchantika (one who has cut off their roots of goodness), received the body of a eunuch or one with incomplete sexual organs, rebelled against my parents, killed an Arhat (Enlightened Saint), destroyed stupas, ruined the Sangha, caused the Buddha's body to bleed, or violated the four major precepts (killing, stealing, sexual misconduct, and lying). Since then, my body and mind have been peaceful and free from all suffering. Kashyapa! I am now truly without any illness. Why is this? Because all the Buddhas, the World Honored Ones, have long since departed from all illness. Kashyapa! These beings, not understanding the secret teachings of the Mahayana Vaipulya, believe that the Tathagata truly has illness. Kashyapa! For example, people say that the Tathagata is a lion among men, but the Tathagata is not actually a lion; such words are the secret teachings of the Tathagata. Kashyapa! For example, people say that the Tathagata is a great dragon among men, but I have already abandoned such karma in countless eons. Kashyapa! For example, people say that the Tathagata is a man or a god, but I am truly neither a man nor a god, nor a ghost, a Gandharva (celestial musician), an Asura (demigod), a Garuda (mythical bird), a Kinnara (celestial musician), or a Mahoraga (great serpent god), not self, not life, not capable of being nurtured, not a man, not doing or not doing, not receiving or not receiving, not a World Honored One or a Shravaka, not speaking or not speaking. Such words are all the secret teachings of the Tathagata.
「迦葉！如言如來猶如大海、須彌山王，而如來者實非鹹味、同於石山，當知是語亦是如來秘密之教。迦葉！如言如來如分陀利，而我實非分陀利也，如是之言即是如來秘密之教。迦葉！如言如來猶如父母，而如來者實非父母，如是之言亦是如來秘密之教。迦葉！如言如來是大船師，而如來者實非船師，如是之言亦是如來秘密之教。迦葉！如言如來猶如商主，而如來者實非商主，如是之言亦是如來秘密之教。迦葉！如言如來能摧伏魔，而如來者實無噁心欲令他伏，如是之言皆是如來秘密之教。迦葉！如言如來能治癰瘡，而我實非治癰師也，如是之言亦是如來秘密之教。
「迦葉！如我先說：『若有善男子、善女人，善能修治身、口、意業，捨命之時，雖有親族取其屍骸，或以火燒，或投大水，或棄冢間，狐狼禽獸競共食啖，然心意識即生善道。而是心法，實無去來，亦無所至。真是前後相似相續，相貌不異。』如是之言，即是如來秘密之教。迦葉！我今言病，亦復如是，亦是如來秘密之教。是故顧命文殊師利：『吾今背痛，汝等當爲四眾說法。』迦葉！如來正覺實無有病，右脅而臥，亦不畢竟入于涅槃。迦葉！是大涅槃，即是諸佛甚深禪定，如是禪定，非是聲聞緣覺行處。
「迦葉！汝先所問，如來何故
【現代漢語翻譯】 現代漢語譯本： 「迦葉（佛陀弟子名）！如果說如來（佛陀的稱號）像大海、須彌山王（佛教中的神山），但如來實際上並非鹹味，也並非像石頭山一樣，應當知道這些話也是如來秘密的教誨。迦葉！如果說如來像分陀利（白蓮花），而我實際上並非分陀利，這樣的話也是如來秘密的教誨。迦葉！如果說如來像父母，而如來實際上並非父母，這樣的話也是如來秘密的教誨。迦葉！如果說如來像大船師，而如來實際上並非船師，這樣的話也是如來秘密的教誨。迦葉！如果說如來像商主，而如來實際上並非商主，這樣的話也是如來秘密的教誨。迦葉！如果說如來能降伏魔，而如來實際上並沒有噁心想要讓別人屈服，這樣的話都是如來秘密的教誨。迦葉！如果說如來能治療癰瘡，而我實際上並非治療癰瘡的醫生，這樣的話也是如來秘密的教誨。 「迦葉！就像我先前所說：『如果有善男子、善女人，能夠好好地修持身、口、意三業，在捨棄生命的時候，即使有親人取走他們的屍體，或者用火焚燒，或者投入大水，或者丟棄在墳地，被狐狼禽獸爭相吞食，但他們的心意識會投生到善道。而這個心法，實際上沒有來去，也沒有到達任何地方。只是前後相似地相續，相貌沒有改變。』這樣的話，就是如來秘密的教誨。迦葉！我現在說生病，也是如此，也是如來秘密的教誨。所以才囑咐文殊師利（菩薩名）：『我現在背痛，你們應當為四眾說法。』迦葉！如來正覺（佛陀的覺悟）實際上沒有疾病，右脅而臥，也不是最終進入涅槃（佛教的最高境界）。迦葉！這個大涅槃，就是諸佛甚深的禪定，這樣的禪定，不是聲聞（聽聞佛法而修行的人）和緣覺（通過觀察因緣而覺悟的人）所能達到的境界。 「迦葉！你先前所問，如來為什麼...
【English Translation】 English version: 『Kasyapa (name of Buddha's disciple)! If it is said that the Tathagata (title of the Buddha) is like the great ocean, like Mount Sumeru (a sacred mountain in Buddhism), but the Tathagata is actually not salty, nor is he like a stone mountain, you should know that these words are also the secret teachings of the Tathagata. Kasyapa! If it is said that the Tathagata is like a pundarika (white lotus), but I am actually not a pundarika, such words are the secret teachings of the Tathagata. Kasyapa! If it is said that the Tathagata is like parents, but the Tathagata is actually not parents, such words are also the secret teachings of the Tathagata. Kasyapa! If it is said that the Tathagata is like a great shipmaster, but the Tathagata is actually not a shipmaster, such words are also the secret teachings of the Tathagata. Kasyapa! If it is said that the Tathagata is like a merchant leader, but the Tathagata is actually not a merchant leader, such words are also the secret teachings of the Tathagata. Kasyapa! If it is said that the Tathagata can subdue demons, but the Tathagata actually has no evil intention to make others submit, such words are all the secret teachings of the Tathagata. Kasyapa! If it is said that the Tathagata can cure boils, but I am actually not a doctor who cures boils, such words are also the secret teachings of the Tathagata.』 『Kasyapa! Just as I said before: 『If there are good men and good women who can cultivate their body, speech, and mind well, when they give up their lives, even if their relatives take their corpses, or burn them with fire, or throw them into the great water, or discard them in the graveyard, and they are devoured by foxes, wolves, and birds, their consciousness will be reborn in a good realm. And this mind-dharma, in reality, has no coming or going, nor does it reach anywhere. It is just a continuous succession of similar appearances, with no change in appearance.』 Such words are the secret teachings of the Tathagata. Kasyapa! My saying that I am sick now is also the same, and it is also the secret teaching of the Tathagata. That is why I instructed Manjusri (name of a Bodhisattva): 『My back hurts now, you should preach the Dharma to the four assemblies.』 Kasyapa! The Tathagata's perfect enlightenment (Buddha's enlightenment) actually has no illness, and lying on his right side is not ultimately entering Nirvana (the highest state in Buddhism). Kasyapa! This great Nirvana is the profound meditation of all Buddhas, and such meditation is not a realm that Sravakas (those who practice by hearing the Dharma) and Pratyekabuddhas (those who attain enlightenment through observing causes and conditions) can reach.』 『Kasyapa! What you asked earlier, why does the Tathagata...』
倚臥不起，不索飲食、戒敕家屬修治產業？迦葉！虛空之性，亦無坐起、求索飲食、敕戒家屬修治產業，亦無去來、生滅老壯、出沒傷破、解脫繫縛，亦不自說、亦不說他、亦不自解、亦不解他，非安非病。善男子！諸佛世尊亦復如是，猶如虛空，云何當有諸病苦耶？
「迦葉！世有三人，其病難治：一、謗大乘，二、五逆罪，三、一闡提。如是三病世中極重，悉非聲聞緣覺、菩薩之所能治。善男子！譬如有病必死難治，若有瞻病隨意醫藥，若無瞻病隨意醫藥，如是之病定不可治，當知是人必死不疑。善男子！是三種人亦復如是，若有聲聞、緣覺、菩薩，或有說法，或不說法，不能令其發阿耨多羅三藐三菩提心。迦葉！譬如病人，若有瞻病隨意醫藥，則可令差，若無此三則不可差。聲聞緣覺亦復如是，從佛菩薩得聞法已，即能發於阿耨多羅三藐三菩提心，非不聞法能發心也。迦葉！譬如病人若有瞻病隨意醫藥，若無瞻病隨意醫藥，皆悉可差。有一種人亦復如是，或值聲聞、不值聲聞，或值緣覺、不值緣覺，或值菩薩、不值菩薩，或值如來、不值如來，或得聞法、或不聞法，自然得成阿耨多羅三藐三菩提。所謂有人，或為自身、或為他身、或為怖畏、或為利養、或為諛諂、或為誑他、書寫如是大涅槃經，受持讀誦
【現代漢語翻譯】 現代漢語譯本：
'迦葉！'如果有人臥床不起，不尋求飲食，也不告誡家人管理產業，這就像虛空的本性一樣，既沒有坐起，也不尋求飲食，不告誡家人管理產業，也沒有來去、生滅老壯、出現消失、破損、解脫束縛，既不自說，也不說他，既不自解，也不解他，既非安穩也非病痛。善男子！諸佛世尊也像這樣，如同虛空，怎麼會有病苦呢？ '迦葉！'世上有三種人的病難以治癒：第一種是誹謗大乘佛法的人，第二種是犯下五逆罪的人，第三種是一闡提（斷絕善根的人）。這三種病在世間最為嚴重，不是聲聞、緣覺、菩薩所能治癒的。善男子！譬如有一種病必定會死，難以治癒，如果有照顧病人的人，並隨意用藥，或者沒有照顧病人的人，隨意用藥，這樣的病都一定無法治癒，應當知道這個人必定會死無疑。善男子！這三種人也是這樣，如果有聲聞、緣覺、菩薩，或者說法，或者不說法，都不能讓他們發起阿耨多羅三藐三菩提心（無上正等正覺之心）。'迦葉！'譬如病人，如果有照顧病人的人，並隨意用藥，就可以痊癒，如果沒有這三者就不能痊癒。聲聞、緣覺也是這樣，從佛菩薩那裡聽聞佛法后，就能發起阿耨多羅三藐三菩提心，不是不聽聞佛法就能發心的。'迦葉！'譬如病人，如果有照顧病人的人，並隨意用藥，或者沒有照顧病人的人，隨意用藥，都可以痊癒。有一種人也是這樣，或者遇到聲聞，或者不遇到聲聞，或者遇到緣覺，或者不遇到緣覺，或者遇到菩薩，或者不遇到菩薩，或者遇到如來，或者不遇到如來，或者聽聞佛法，或者不聽聞佛法，自然就能成就阿耨多羅三藐三菩提。所謂有人，或者爲了自己，或者爲了他人，或者因為恐懼，或者爲了利益供養，或者爲了諂媚，或者爲了欺騙他人，書寫這樣的大涅槃經，受持讀誦。
【English Translation】 English version:
'Kāśyapa! If someone lies down and does not get up, does not seek food and drink, nor instructs their family to manage their property, it is like the nature of emptiness, which has neither sitting nor rising, neither seeking food and drink, nor instructing family to manage property. It also has no coming and going, no birth, death, aging, or growth, no appearance or disappearance, no damage or destruction, no liberation or bondage. It neither speaks of itself, nor speaks of others, neither liberates itself, nor liberates others, it is neither peace nor sickness. Good man! The Buddhas, the World Honored Ones, are also like this, like emptiness, how could they have sickness and suffering? 'Kāśyapa! There are three kinds of people in the world whose illnesses are difficult to cure: first, those who slander the Mahāyāna (Great Vehicle) teachings; second, those who commit the five heinous crimes; and third, the icchantikas (those who have severed their roots of goodness). These three illnesses are the most severe in the world and cannot be cured by Śrāvakas (Hearers), Pratyekabuddhas (Solitary Buddhas), or Bodhisattvas. Good man! It is like a disease that is certain to cause death and is difficult to cure. If there is someone to care for the sick and use medicine as they see fit, or if there is no one to care for the sick and medicine is used as they see fit, such a disease is definitely incurable, and it should be known that this person will certainly die. Good man! These three kinds of people are also like this. If there are Śrāvakas, Pratyekabuddhas, or Bodhisattvas, whether they preach the Dharma or not, they cannot cause them to generate the mind of Anuttarā-samyak-saṃbodhi (supreme perfect enlightenment). 'Kāśyapa!' It is like a sick person, if there is someone to care for them and use medicine as they see fit, they can recover. If these three are absent, they cannot recover. Śrāvakas and Pratyekabuddhas are also like this; after hearing the Dharma from the Buddhas and Bodhisattvas, they can generate the mind of Anuttarā-samyak-saṃbodhi. It is not that they can generate this mind without hearing the Dharma. 'Kāśyapa!' It is like a sick person, whether there is someone to care for them and use medicine as they see fit, or if there is no one to care for them and medicine is used as they see fit, they can all recover. There is also a kind of person like this, whether they encounter Śrāvakas or not, whether they encounter Pratyekabuddhas or not, whether they encounter Bodhisattvas or not, whether they encounter Tathāgatas (Buddhas) or not, whether they hear the Dharma or not, they will naturally attain Anuttarā-samyak-saṃbodhi. That is, there are people who, whether for themselves, for others, out of fear, for profit and offerings, for flattery, or to deceive others, write down this Great Nirvana Sutra, uphold it, and recite it.
，供養恭敬，為他說者。
「迦葉！有五種人於是大乘大涅槃典，有病行處，非如來也。何等為五？一斷三結，得須陀洹果，不墮地獄、畜生、餓鬼，人天七返，永斷諸苦，入于涅槃。迦葉！是名第一人有病行處，是人未來過八萬劫，便當得成阿耨多羅三藐三菩提。迦葉！第二人者，斷三結縛、薄貪恚癡，得斯陀含果，名一往來，永斷諸苦，入于涅槃。迦葉！是名第二人有病行處，是人未來過六萬劫，便當得成阿耨多羅三藐三菩提。迦葉！第三人者，斷五下結，得阿那含果，更不來此，永斷諸苦入于涅槃，是名第三人有病行處。是人未來過四萬劫，便當得成阿耨多羅三藐三菩提。迦葉！第四人者，永斷貪慾、瞋恚、愚癡，得阿羅漢果，煩惱無餘，入于涅槃，亦非騏驎獨一之行，是名第四人有病行處。是人未來過二萬劫，便當得成阿耨多羅三藐三菩提。迦葉！第五人者，永斷貪慾、瞋恚、愚癡，得辟支佛道，煩惱無餘，入于涅槃，真是騏驎獨一之行，是名第五人有病行處。是人未來過十千劫，便當得成阿耨多羅三藐三菩提。迦葉！是名第五人有病行處，非如來也。」
大般涅槃經聖行品第七之一
爾時佛告迦葉菩薩：「善男子！菩薩摩訶薩應當於是大般涅槃經，專心思惟五種之行。何等為五？一者聖
【現代漢語翻譯】 現代漢語譯本 供養恭敬，為他們宣說此法。 『迦葉！有五種人，對於這部《大乘大涅槃經》，他們的修行方式是有缺陷的，他們不是如來。是哪五種呢？第一種是斷除了三結（身見、戒禁取見、疑），證得須陀洹果（預流果），不再墮入地獄、畜生、餓鬼道，在人天之間往返七次，永遠斷除諸苦，進入涅槃。迦葉！這稱為第一種修行方式有缺陷的人，這個人未來經過八萬劫，將成就阿耨多羅三藐三菩提（無上正等正覺）。迦葉！第二種人，斷除了三結的束縛，貪、嗔、癡薄弱，證得斯陀含果（一來果），被稱為一往來，永遠斷除諸苦，進入涅槃。迦葉！這稱為第二種修行方式有缺陷的人，這個人未來經過六萬劫，將成就阿耨多羅三藐三菩提。迦葉！第三種人，斷除了五下分結（身見、戒禁取見、疑、貪慾、嗔恚），證得阿那含果（不還果），不再來此世間，永遠斷除諸苦，進入涅槃，這稱為第三種修行方式有缺陷的人。這個人未來經過四萬劫，將成就阿耨多羅三藐三菩提。迦葉！第四種人，永遠斷除貪慾、嗔恚、愚癡，證得阿羅漢果（無學果），煩惱完全斷盡，進入涅槃，但並非像麒麟一樣獨自修行，這稱為第四種修行方式有缺陷的人。這個人未來經過二萬劫，將成就阿耨多羅三藐三菩提。迦葉！第五種人，永遠斷除貪慾、嗔恚、愚癡，證得辟支佛道（緣覺道），煩惱完全斷盡，進入涅槃，這才是像麒麟一樣獨自修行，這稱為第五種修行方式有缺陷的人。這個人未來經過一萬劫，將成就阿耨多羅三藐三菩提。迦葉！這稱為五種修行方式有缺陷的人，他們不是如來。』 《大般涅槃經·聖行品第七之一》 那時，佛陀告訴迦葉菩薩：『善男子！菩薩摩訶薩應當對於這部《大般涅槃經》，專心思考五種修行。是哪五種呢？第一種是聖行（聖者的修行）
【English Translation】 English version offering and respecting, and explaining it to them. 'Kāśyapa! There are five kinds of people who, with regard to this Great Vehicle Mahāparinirvāṇa Sūtra, have a flawed practice, and they are not Tathāgatas. What are the five? The first is one who has severed the three fetters (self-view, clinging to rites and rituals, and doubt), attained the fruit of Srotāpanna (stream-enterer), will not fall into hell, the animal realm, or the realm of hungry ghosts, will return to the human and heavenly realms seven times, will forever cut off all suffering, and enter Nirvāṇa. Kāśyapa! This is called the first kind of person with a flawed practice, and this person will, in the future, after eighty thousand kalpas, attain Anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment). Kāśyapa! The second kind of person is one who has severed the bonds of the three fetters, has weakened greed, hatred, and delusion, attained the fruit of Sakṛdāgāmin (once-returner), is called a once-returner, will forever cut off all suffering, and enter Nirvāṇa. Kāśyapa! This is called the second kind of person with a flawed practice, and this person will, in the future, after sixty thousand kalpas, attain Anuttarā-samyak-saṃbodhi. Kāśyapa! The third kind of person is one who has severed the five lower fetters (self-view, clinging to rites and rituals, doubt, sensual desire, and ill-will), attained the fruit of Anāgāmin (non-returner), will not return to this world, will forever cut off all suffering, and enter Nirvāṇa. This is called the third kind of person with a flawed practice. This person will, in the future, after forty thousand kalpas, attain Anuttarā-samyak-saṃbodhi. Kāśyapa! The fourth kind of person is one who has forever severed greed, hatred, and delusion, attained the fruit of Arhat (worthy one), has no remaining afflictions, and enters Nirvāṇa, but does not practice alone like a unicorn. This is called the fourth kind of person with a flawed practice. This person will, in the future, after twenty thousand kalpas, attain Anuttarā-samyak-saṃbodhi. Kāśyapa! The fifth kind of person is one who has forever severed greed, hatred, and delusion, attained the path of Pratyekabuddha (solitary buddha), has no remaining afflictions, and enters Nirvāṇa, and this is truly practicing alone like a unicorn. This is called the fifth kind of person with a flawed practice. This person will, in the future, after ten thousand kalpas, attain Anuttarā-samyak-saṃbodhi. Kāśyapa! These are called the five kinds of people with flawed practices, and they are not Tathāgatas.』 The Mahāparinirvāṇa Sūtra, Chapter 7, Section 1: Holy Conduct At that time, the Buddha said to Bodhisattva Kāśyapa: 『Good man! Bodhisattva Mahāsattvas should, with regard to this Great Parinirvāṇa Sūtra, contemplate five kinds of practices with focused minds. What are the five? The first is holy conduct (the practice of the holy ones).
行、二者梵行、三者天行、四者嬰兒行、五者病行。善男子！菩薩摩訶薩常當修習是五種行，復有一行是如來行，所謂大乘大涅槃經。迦葉！云何菩薩摩訶薩所修聖行？菩薩摩訶薩若從聲聞、若從如來，得聞如是大涅槃經，聞已生信，信已應作如是思惟：『諸佛世尊有無上道，有大正法，大眾正行，復有方等大乘經典。我今當爲愛樂貪求大乘經故，舍離所愛妻子、眷屬、所居舍宅、金銀珍寶、微妙瓔珞、香花伎樂、奴婢僕使、男女大小、象馬車乘、牛羊雞犬、豬豕之屬。』復作是念：『居家迫迮，猶如牢獄，一切煩惱由之而生。出家寬曠，猶如虛空，一切善法因之增長。若在家居，不得盡壽凈修梵行，我今應當剃除鬚髮，出家學道。』作是念已，我今定當出家修學無上正真菩提之道。菩薩如是欲出家時，天魔波旬生大苦惱，言是菩薩復當與我興大戰諍。善男子！如是菩薩何處當復與人戰諍？是時菩薩即至僧坊，若見如來及佛弟子，威儀具足諸根寂靜，其心柔和，清凈寂滅，即至其所而求出家，剃除鬚髮，服三法衣。既出家已，奉持禁戒，威儀不缺，進止安詳，無所觸犯。乃至小罪，心生怖畏，護戒之心，猶如金剛。
「善男子！譬如有人帶持浮囊，欲渡大海。爾時海中有一羅剎，即從其人乞索浮囊。其人聞已即
【現代漢語翻譯】 現代漢語譯本：有五種修行方式：一是凡夫俗子的修行，二是二乘（聲聞和緣覺）的修行，三是天人的修行，四是嬰兒的修行，五是病人的修行。善男子！菩薩摩訶薩應當經常修習這五種修行。還有一種修行是如來的修行，那就是《大乘大涅槃經》。迦葉！菩薩摩訶薩所修的聖行是什麼呢？菩薩摩訶薩如果從聲聞或如來那裡聽聞到這樣的大涅槃經，聽聞后產生信心，有了信心就應當這樣思考：『諸佛世尊有無上的道，有偉大的正法，大眾所行的正道，還有方等大乘經典。我現在應當爲了喜愛和追求大乘經典，捨棄所愛的妻子、眷屬、所居住的房屋、金銀珍寶、精美的瓔珞、香花伎樂、奴婢僕人、男女老少、象馬車乘、牛羊雞犬、豬等。』又這樣想：『居家生活狹窄，如同牢獄，一切煩惱由此而生。出家生活寬廣，如同虛空，一切善法因此而增長。如果在家居住，不能盡一生清凈地修行梵行，我現在應當剃除鬚髮，出家學道。』這樣想后，我一定要出家修學無上正真菩提之道。菩薩這樣想要出家時，天魔波旬會感到非常苦惱，說這個菩薩又要與我發生大的爭鬥。善男子！這樣的菩薩又會在哪裡與人爭鬥呢？這時菩薩就到僧院，如果見到如來和佛弟子，威儀具足，諸根寂靜，內心柔和，清凈寂滅，就到他們那裡請求出家，剃除鬚髮，穿上三法衣。出家后，奉持戒律，威儀不缺，進退安詳，沒有觸犯。乃至對於小罪，內心也感到恐懼，守護戒律的心，如同金剛一般堅固。 善男子！譬如有人帶著浮囊，想要渡過大海。這時海中有一個羅剎（惡鬼），就向這個人索要浮囊。這個人聽了之後，就
【English Translation】 English version: There are five kinds of practices: the practice of ordinary people, the practice of the two vehicles (Śrāvakas and Pratyekabuddhas), the practice of gods, the practice of infants, and the practice of the sick. Good man! Bodhisattva Mahāsattvas should always practice these five kinds of practices. There is also one practice that is the practice of the Tathāgata, which is the Mahāyāna Mahāparinirvāṇa Sūtra. Kāśyapa! What is the holy practice that Bodhisattva Mahāsattvas cultivate? If a Bodhisattva Mahāsattva hears such a Mahāparinirvāṇa Sūtra from a Śrāvaka or a Tathāgata, and after hearing it, generates faith, and after having faith, should think like this: 『The World Honored Ones have the unsurpassed path, the great Dharma, the right practice of the multitude, and the Vaipulya Mahāyāna scriptures. Now, for the sake of loving and seeking the Mahāyāna scriptures, I should abandon my beloved wife, family, dwelling, gold, silver, precious jewels, exquisite ornaments, fragrant flowers, music, male and female servants, young and old, elephants, horses, carriages, cattle, sheep, chickens, dogs, and pigs.』 And think like this: 『Household life is narrow, like a prison, and all afflictions arise from it. The life of a renunciate is vast, like the void, and all good dharmas grow because of it. If I live at home, I cannot purify my Brahmacarya practice for the rest of my life. Now I should shave my head and beard, and leave home to learn the Way.』 After thinking this, I will definitely leave home to study the unsurpassed, true, and perfect path of Bodhi. When a Bodhisattva wants to leave home like this, the demon Māra Pāpīyas will feel great distress, saying that this Bodhisattva will again engage in a great battle with me. Good man! Where will such a Bodhisattva fight with others? At this time, the Bodhisattva goes to the monastery, and if he sees the Tathāgata and the Buddha's disciples, with dignified conduct, their senses calmed, their hearts gentle, pure, and tranquil, he goes to them and asks to leave home, shaving his head and beard, and wearing the three Dharma robes. After leaving home, he upholds the precepts, his conduct is flawless, his movements are peaceful, and he does not transgress. Even for small offenses, he feels fear in his heart, and his heart of protecting the precepts is as firm as a diamond. Good man! It is like a person carrying a float, wanting to cross the great ocean. At this time, there is a Rākṣasa (demon) in the sea, who asks this person for the float. After hearing this, the person
作是念：『我今若與必定沒死。』答言：『羅剎！汝寧殺我，浮囊叵得。』羅剎復言：『汝若不能全與我者，見惠其半。』是人猶故不肯與之。羅剎復言：『汝若不肯惠我半者，幸愿與我三分之一。』是人不肯。羅剎復言：『若不能者，當施手許。』是人不肯。羅剎復言：『汝今若復不能與我如手許者，我今饑窮，眾苦所逼，愿當濟我如微塵許。』是人復言：『汝今所索，誠復不多，然我今日方當渡海，不知前途近遠如何？若與汝者，氣當漸出，大海之難，何由得過？脫能中路，沒水而死。』善男子！菩薩摩訶薩護持禁戒，亦復如是，如彼渡人護惜浮囊。
「菩薩如是護戒之時，常有煩惱諸惡羅剎，語菩薩言：『汝當信我，終不相欺，但破四禁，護持余戒，以是因緣，令汝安隱，得入涅槃。』菩薩爾時應作是言：『我今寧持如是禁戒墮阿鼻獄，終不毀犯而生天上。』煩惱羅剎復作是言：『卿若不能破四禁者，可破僧殘，以是因緣，令汝安隱得入涅槃。』菩薩亦應不隨其語。羅剎復言：『卿若不能犯僧殘者，亦可故犯偷蘭遮罪，以是因緣令汝安隱得入涅槃。』菩薩爾時亦復不隨。羅剎復言：『卿若不能犯偷蘭遮者，可犯捨墮，以是因緣可得安隱入于涅槃。』菩薩爾時亦不隨之。羅剎復言：『卿若不能犯捨墮者，可
【現代漢語翻譯】 現代漢語譯本 他這樣想：『我如果給了他，我一定會死。』他回答說：『羅剎（惡鬼）！你寧可殺了我，我也不會給你浮囊。』羅剎又說：『你如果不能全部給我，就給我一半吧。』這個人仍然不肯給他。羅剎又說：『你如果不肯給我一半，就給我三分之一吧。』這個人還是不肯。羅剎又說：『如果不能給三分之一，那就給我像手掌那麼大的一塊吧。』這個人不肯。羅剎又說：『你如果連像手掌那麼大的一塊都不肯給我，我現在飢餓困苦，被各種痛苦逼迫，希望你能救濟我像微塵那麼大的一點。』這個人又說：『你現在所要的，確實不多，但我今天正要渡海，不知道前途遠近如何？如果給了你，我的氣力會逐漸耗盡，遇到大海的險難，怎麼能渡過？很可能半路就沒入水中而死。』善男子！菩薩摩訶薩（偉大的菩薩）護持戒律，也是這樣，就像那個渡海的人愛惜他的浮囊一樣。 菩薩這樣護持戒律的時候，常常有煩惱等各種惡羅剎，對菩薩說：『你應該相信我，我終究不會欺騙你，只要破了四種根本戒，護持其餘的戒律，因為這個緣故，能讓你安穩，得以進入涅槃（佛教的最高境界）。』菩薩這時應該這樣說：『我寧願持守這樣的戒律墮入阿鼻地獄（佛教中最痛苦的地獄），也終究不會毀犯戒律而生到天上。』煩惱羅剎又說：『你如果不能破四種根本戒，可以破僧殘戒（佛教戒律中的一種），因為這個緣故，能讓你安穩得以進入涅槃。』菩薩也應該不聽從他的話。羅剎又說：『你如果不能犯僧殘戒，也可以故意犯偷蘭遮罪（佛教戒律中的一種），因為這個緣故能讓你安穩得以進入涅槃。』菩薩這時也不聽從。羅剎又說：『你如果不能犯偷蘭遮罪，可以犯捨墮罪（佛教戒律中的一種），因為這個緣故可以安穩地進入涅槃。』菩薩這時也不聽從。羅剎又說：『你如果不能犯捨墮罪，可以犯』
【English Translation】 English version He thought, 『If I give it to him, I will surely die.』 He replied, 『Rakshasa (demon)! You may kill me, but you will not get the floatation device.』 The Rakshasa said again, 『If you cannot give it all to me, then give me half.』 The man still refused to give it. The Rakshasa said again, 『If you will not give me half, then give me one-third.』 The man still refused. The Rakshasa said again, 『If you cannot give one-third, then give me a piece as big as a hand.』 The man refused. The Rakshasa said again, 『If you cannot even give me a piece as big as a hand, I am now hungry and distressed, oppressed by all kinds of suffering, I wish you would help me with a piece as small as a speck of dust.』 The man replied, 『What you ask for is indeed not much, but I am about to cross the sea today, and I do not know how far the journey ahead is. If I give it to you, my strength will gradually be exhausted, and how can I overcome the difficulties of the sea? It is very likely that I will sink and die halfway.』 Good man! A Bodhisattva Mahasattva (a great Bodhisattva) protects and upholds the precepts in the same way, just like that person crossing the sea cherishes his floatation device. When a Bodhisattva protects the precepts in this way, there are often various evil Rakshasas of afflictions who say to the Bodhisattva, 『You should believe me, I will never deceive you, just break the four fundamental precepts, and uphold the rest of the precepts. Because of this, you can be safe and enter Nirvana (the highest state in Buddhism).』 At this time, the Bodhisattva should say, 『I would rather hold these precepts and fall into Avici Hell (the most painful hell in Buddhism), than break the precepts and be born in heaven.』 The Rakshasa of afflictions said again, 『If you cannot break the four fundamental precepts, you can break the Sanghavasesa precept (a type of Buddhist precept), because of this, you can be safe and enter Nirvana.』 The Bodhisattva should also not follow his words. The Rakshasa said again, 『If you cannot break the Sanghavasesa precept, you can also deliberately commit the Thullaccaya offense (a type of Buddhist precept), because of this, you can be safe and enter Nirvana.』 The Bodhisattva also does not follow at this time. The Rakshasa said again, 『If you cannot commit the Thullaccaya offense, you can commit the Nissaggiya Pacittiya offense (a type of Buddhist precept), because of this, you can safely enter Nirvana.』 The Bodhisattva also does not follow at this time. The Rakshasa said again, 『If you cannot commit the Nissaggiya Pacittiya offense, you can commit』
破波夜提，以是因緣令汝安隱得入涅槃。』菩薩爾時亦不隨之。羅剎復言：『卿若不能犯波夜提者，幸可毀破突吉羅戒，以是因緣可得安隱入于涅槃。』菩薩爾時心自念言：『我今若犯突吉羅罪，不發露者，則不能渡生死彼岸而得涅槃。』菩薩摩訶薩於是微小諸戒律中，護持堅固心如金剛。菩薩摩訶薩持四重禁及突吉羅，敬重堅固，等無差別。菩薩若能如是堅持，則為具足五根諸戒，所謂具足菩薩根本業清凈戒、前後眷屬余清凈戒、非諸惡覺覺清凈戒、護持正念念清凈戒、迴向阿耨多羅三藐三菩提戒。
「迦葉！是菩薩摩訶薩復有二種戒：一者受世教戒，二者得正法戒。菩薩若受正法戒者終不為惡，受世教戒者，白四羯磨然後乃得。複次善男子！有二種戒：一者性重戒，二者息世譏嫌戒。性重戒者，謂四禁也。息世譏嫌戒者，不作販賣、輕秤小㪷、欺誑於人、因他形勢取人財物、害心繫縛破壞成功、然明而臥、田宅種植、家業坐肆，不畜象馬車乘、牛羊駝驢、雞犬獼猴、孔雀鸚鵡、共命及拘枳羅、豺狼虎豹、貓貍豬豕及余惡獸、童男童女、大男大女、奴婢僮僕、金銀琉璃、頗梨真珠、車𤦲馬瑙、珊瑚璧玉、珂貝諸寶、赤銅白臘、鍮石盂器、𣰽毹㲩𣰆、拘執毦衣、一切穀米、大小麥豆、穈粟稻麻、生熟食具，常受
【現代漢語翻譯】 現代漢語譯本： 『破波夜提（一種戒律名稱），以此因緣能讓你安穩地進入涅槃。』菩薩當時也不聽從。羅剎又說：『你如果不能犯波夜提戒，不妨毀破突吉羅（一種戒律名稱）戒，以此因緣可以安穩地進入涅槃。』菩薩當時心中自念：『我如果犯了突吉羅罪，不懺悔發露，就不能渡過生死彼岸而得到涅槃。』菩薩摩訶薩對於這些微小的戒律，守護得像金剛一樣堅固。菩薩摩訶薩持守四重禁戒和突吉羅戒，恭敬重視，沒有差別。菩薩如果能夠這樣堅持，就具足了五根戒，也就是具足了菩薩根本的清凈戒、前後眷屬的清凈戒、非諸惡覺的清凈戒、護持正念的清凈戒、迴向阿耨多羅三藐三菩提的清凈戒。 『迦葉（佛陀弟子名）！這位菩薩摩訶薩還有兩種戒：一種是受世俗教化的戒，一種是得正法的戒。菩薩如果受持正法戒，最終不會作惡；受持世俗教化的戒，要經過白四羯磨（一種佛教儀式）之後才能得到。再次，善男子！有兩種戒：一種是性重戒，一種是息世譏嫌戒。性重戒，指的是四重禁戒。息世譏嫌戒，指的是不做買賣、不用輕秤小斗、不欺騙他人、不依靠他人勢力獲取財物、不懷害心束縛他人破壞他人成功、不在明亮處睡覺、不經營田宅種植、不經營家業店舖，不畜養象、馬、車乘、牛、羊、駱駝、驢、雞、犬、獼猴、孔雀、鸚鵡、共命鳥（一種鳥名）和拘枳羅鳥（一種鳥名）、豺狼、虎豹、貓、貍、豬、豕以及其他惡獸、童男童女、成年男女、奴婢僕人、金銀琉璃、頗梨（一種寶石）、真珠、車𤦲（一種寶石）、馬瑙（一種寶石）、珊瑚、璧玉、珂貝（一種貝殼）、各種寶物、赤銅、白蠟、鍮石（一種金屬）、盂器（一種食器）、𣰽毹（一種毛織品）、㲩𣰆（一種毛織品）、拘執毦衣（一種羽毛衣服）、一切穀米、大小麥豆、穈粟稻麻、生熟食物，常受
【English Translation】 English version: 'Breaking a pāyattika (a type of precept), by this cause, will allow you to peacefully enter Nirvana.' The Bodhisattva at that time did not follow it. The Rakshasa said again: 'If you cannot break a pāyattika precept, then perhaps you can break a dushkrta (a type of precept) precept, by this cause, you can peacefully enter Nirvana.' The Bodhisattva at that time thought to himself: 'If I commit a dushkrta sin and do not confess it, then I cannot cross the shore of birth and death and attain Nirvana.' The Bodhisattva Mahasattva, regarding these minor precepts, guarded them as firmly as a diamond. The Bodhisattva Mahasattva upheld the four major prohibitions and the dushkrta precepts, respecting and valuing them equally without distinction. If a Bodhisattva can uphold them in this way, then they will have fulfilled the five roots of precepts, which are the pure precepts of the fundamental actions of a Bodhisattva, the pure precepts of the retinue before and after, the pure precepts of not having evil thoughts, the pure precepts of upholding right mindfulness, and the precepts of dedicating to Anuttara-samyak-sambodhi. 'Kashyapa (name of a Buddha's disciple)! This Bodhisattva Mahasattva also has two kinds of precepts: one is the precepts received from worldly teachings, and the other is the precepts obtained from the true Dharma. If a Bodhisattva upholds the precepts of the true Dharma, they will ultimately not do evil; if they uphold the precepts of worldly teachings, they must undergo the white four karmas (a Buddhist ritual) before they can obtain them. Furthermore, good man! There are two kinds of precepts: one is the inherently serious precepts, and the other is the precepts to avoid worldly criticism. The inherently serious precepts refer to the four major prohibitions. The precepts to avoid worldly criticism refer to not engaging in trade, not using light scales and small measures, not deceiving others, not relying on the power of others to obtain wealth, not harboring harmful intentions to bind others and destroy their success, not sleeping in bright places, not managing fields and plantations, not managing family businesses and shops, not raising elephants, horses, carriages, cattle, sheep, camels, donkeys, chickens, dogs, monkeys, peacocks, parrots, jivamjivaka birds (a type of bird), and kokila birds (a type of bird), jackals, wolves, tigers, leopards, cats, civets, pigs, boars, and other evil beasts, young boys and girls, adult men and women, slaves and servants, gold, silver, lapis lazuli, crystal, pearls, carnelian (a type of gemstone), agate (a type of gemstone), coral, jade, cowrie shells (a type of shell), various treasures, red copper, white wax, brass (a type of metal), bowls, rugs (a type of woolen fabric), felt (a type of woolen fabric), feather clothes, all grains, wheat, barley, beans, millet, rice, hemp, cooked and uncooked food, always receiving
一食不曾再食、若行乞食及僧中食、常知止足不受別請、不食肉不飲酒、五辛能熏悉不食之，是故其身無有臭處，常為諸天一切世人恭敬供養、尊重讚歎，趣足而食終不長受。所受衣服才足覆身，進止常與三衣缽具，終不捨離，如鳥二翼。不畜根子、莖子、節子、椄子、子子，不畜寶藏，若金、若銀，飲食、廚庫、衣裳服飾、高廣大床、象牙金床、雜色編織、悉不用坐，不畜一切細軟諸席、不坐象薦馬薦、不以細軟上妙衣服用敷床臥，其床兩頭不置二枕，亦不受畜妙好丹枕、安黃木枕。終不觀看象斗、馬斗、車斗、兵斗、男斗、女斗、牛斗、羊斗、水牛雞雉鸚鵡等鬥，亦不故往觀看軍陣，不應故聽吹貝、鼓角、琴瑟箏笛、箜篌歌叫、伎樂之聲，除供養佛。摴蒱圍棋波羅塞戲、師子象斗、彈棋六博、拍鞠擲石、投壺牽道、八道行成、一切戲笑悉不觀作。終不瞻相手腳面目，不以抓鏡、芝草、楊枝、缽盂、髑髏而作卜筮，亦不仰觀虛空星宿，除欲解睡。不作王家往返使命，以此語彼，以彼語此。終不諛諂，邪命自活，亦不宣說王臣盜賊斗諍、飲食國土、饑饉恐怖、豐樂安隱之事。善男子！是名菩薩摩訶薩息世譏嫌戒。善男子！菩薩摩訶薩堅持如是遮制之戒，與性重戒等無差別。
「善男子，菩薩摩訶薩受持如是諸禁
【現代漢語翻譯】 現代漢語譯本 一日只食一餐，不再進食。如果行乞或在僧團中用餐，常知滿足，不接受其他邀請。不吃肉，不飲酒，所有辛辣刺激的食物都不吃，因此身體沒有異味。常受諸天和世人恭敬供養、尊重讚歎。吃飯適量，不長時間享用。所穿衣服僅夠遮身，行住坐臥常與三衣缽具相伴，從不離身，如同鳥的雙翼。不儲存根莖、枝節、接穗、種子，不儲存寶藏，如金銀。飲食、廚房、衣物服飾、高大床鋪、象牙金床、雜色編織物，都不使用。不儲存一切柔軟的蓆子，不坐象薦馬薦，不用柔軟上好的衣服鋪床睡覺。床的兩頭不放兩個枕頭，也不接受和儲存精美的丹枕、安黃木枕。從不觀看象斗、馬斗、車斗、兵斗、男斗、女斗、牛斗、羊斗、水牛雞雉鸚鵡等鬥，也不故意前往觀看軍陣。不應故意聽吹貝、鼓角、琴瑟箏笛、箜篌歌唱、伎樂之聲，除非是供養佛。摴蒲（一種古代博戲）、圍棋、波羅塞戲（一種古代遊戲）、獅子象斗、彈棋（一種古代遊戲）、六博（一種古代遊戲）、拍鞠（一種古代遊戲）、擲石、投壺（一種古代遊戲）、牽道（一種古代遊戲）、八道行成（一種古代遊戲），一切嬉戲玩樂都不觀看參與。從不看相、手腳、面目，不用抓鏡、芝草、楊枝、缽盂、髑髏進行占卜，也不仰觀虛空星宿，除非是爲了解除睡意。不做王家往返的使者，以此話傳給彼，以彼話傳給此。從不諂媚，不以邪命為生，也不宣說王臣、盜賊、鬥爭、飲食、國土、饑荒、恐怖、豐樂安穩之事。善男子！這稱為菩薩摩訶薩息世譏嫌戒。善男子！菩薩摩訶薩堅持這樣的遮制之戒，與性重戒沒有差別。 善男子，菩薩摩訶薩受持這樣的禁戒
【English Translation】 English version One meal is eaten, and no more. If begging for food or eating in the Sangha, one always knows contentment, not accepting other invitations. Not eating meat, not drinking alcohol, and all pungent and stimulating foods are not eaten, therefore the body has no foul odor. One is always respectfully offered and praised by gods and all people. Eating in moderation, not indulging for long periods. The clothes worn are only enough to cover the body, and in walking, standing, sitting, and lying down, one is always accompanied by the three robes and bowl, never leaving them, like a bird's two wings. Not storing roots, stems, nodes, grafts, or seeds, not storing treasures such as gold or silver. Food, kitchens, clothing, high and large beds, ivory and gold beds, and various colored woven items are not used. Not storing any soft mats, not sitting on elephant or horse mats, and not using soft and fine clothes to cover the bed for sleeping. Two pillows are not placed at the two ends of the bed, nor are fine red or yellow wooden pillows accepted or stored. Never watching elephant fights, horse fights, chariot fights, soldier fights, male fights, female fights, cow fights, sheep fights, water buffalo, chicken, pheasant, parrot fights, etc., nor intentionally going to watch military formations. One should not intentionally listen to the sounds of conch shells, drums, horns, zithers, flutes, harps, singing, or music, except when offering to the Buddha. Games such as 'chupu' (an ancient gambling game), 'weiqi' (Go), 'poluosai' (an ancient game), lion and elephant fights, 'tanqi' (an ancient game), 'liubo' (an ancient game), 'paiju' (an ancient game), stone throwing, 'touhu' (an ancient game), 'qiandao' (an ancient game), 'badaoxingcheng' (an ancient game), all kinds of play and amusement are not watched or participated in. Never looking at the appearance of hands, feet, or face, not using mirrors, 'zhicao' (a kind of grass), willow twigs, bowls, or skulls for divination, nor looking up at the stars in the sky, except to relieve sleepiness. Not acting as a messenger for the royal family, conveying words from one to another. Never flattering, not making a living through wrong livelihood, nor speaking of kings, ministers, thieves, disputes, food, countries, famine, terror, or prosperity and peace. Good man! This is called the Bodhisattva Mahasattva's precept of avoiding worldly criticism. Good man! The Bodhisattva Mahasattva upholds such prohibitive precepts, which are no different from the fundamental precepts. Good man, the Bodhisattva Mahasattva upholds such prohibitions
戒已，作是愿言：『寧以此身投于熾然猛火深坑，終不毀犯過去、未來、現在諸佛所制禁戒，與剎利女、婆羅門女、居士女而行不凈。』複次善男子！菩薩摩訶薩復作是愿：『寧以熱鐵周匝纏身，終不敢以破戒之身，受于信心檀越衣服。』複次善男子！菩薩摩訶薩復作是愿：『寧以此口吞熱鐵丸，終不敢以毀戒之口，食于信心檀越飲食。』複次善男子！菩薩摩訶薩復作是愿：『寧臥此身大熱鐵上，終不敢以破戒之身，受于信心檀越床敷臥具。』複次善男子！菩薩摩訶薩復作是愿：『我寧以身受三百鉾，終不敢以毀戒之身，受于信心檀越醫藥。』複次善男子！菩薩摩訶薩復作是愿：『寧以此身投熱鐵鑊，不以破戒，受于信心檀越房舍屋宅。』複次善男子！菩薩摩訶薩復作是愿：『寧以鐵捶打碎此身，從頭至足令如微塵，不以破戒，受諸剎利婆羅門居士恭敬禮拜。』複次善男子！菩薩摩訶薩復作是愿：『寧以熱鐵挑其兩目，不以染心視他好色。』複次善男子！菩薩摩訶薩復作是愿：『寧以鐵錐遍身攙刺，不以染心聽好音聲。』複次善男子！菩薩摩訶薩復作是愿：『寧以利刀割去其鼻，不以染心貪嗅諸香。』複次善男子！菩薩摩訶薩復作是愿：『寧以利刀割裂其舌，不以染心貪著美味。』複次善男子！菩薩摩訶薩復作是愿：
【現代漢語翻譯】 現代漢語譯本 受戒之後，菩薩發願說：『我寧願將此身投入熾熱的猛火深坑，也絕不毀犯過去、未來、現在諸佛所制定的戒律，與剎帝利（Kshatriya，古印度四大種姓之一，指武士、統治者階層）女子、婆羅門（Brahmana，古印度四大種姓之一，指祭司階層）女子、居士（在家信徒）女子行不凈之行。』 其次，善男子！菩薩摩訶薩又發願說：『我寧願用熱鐵纏繞全身，也絕不敢以破戒之身，接受信徒佈施的衣服。』 其次，善男子！菩薩摩訶薩又發願說：『我寧願用此口吞下熱鐵丸，也絕不敢以毀戒之口，食用信徒佈施的飲食。』 其次，善男子！菩薩摩訶薩又發願說：『我寧願將此身臥于熾熱的鐵板之上，也絕不敢以破戒之身，接受信徒佈施的床鋪臥具。』 其次，善男子！菩薩摩訶薩又發願說：『我寧願以身受三百長矛刺穿，也絕不敢以毀戒之身，接受信徒佈施的醫藥。』 其次，善男子！菩薩摩訶薩又發願說：『我寧願將此身投入熱鐵鍋中，也不以破戒之身，接受信徒佈施的房舍屋宅。』 其次，善男子！菩薩摩訶薩又發願說：『我寧願用鐵錘將此身打碎，從頭到腳令如微塵，也不以破戒之身，接受剎帝利、婆羅門、居士的恭敬禮拜。』 其次，善男子！菩薩摩訶薩又發願說：『我寧願用熱鐵挑出雙眼，也不以染污之心去看他人的美色。』 其次，善男子！菩薩摩訶薩又發願說：『我寧願用鐵錐遍身刺穿，也不以染污之心去聽美好的聲音。』 其次，善男子！菩薩摩訶薩又發願說：『我寧願用利刀割去鼻子，也不以染污之心貪圖各種香氣。』 其次，善男子！菩薩摩訶薩又發願說：『我寧願用利刀割裂舌頭，也不以染污之心貪著美味。』 其次，善男子！菩薩摩訶薩又發願說：
【English Translation】 English version Having taken the precepts, he makes this vow: 『I would rather cast this body into a pit of blazing fire than violate the precepts established by the Buddhas of the past, future, and present, and engage in impure conduct with Kshatriya (a member of the warrior or ruling class), Brahmana (a member of the priestly class), or householder women.』 Furthermore, good man! A Bodhisattva Mahasattva makes this vow: 『I would rather have hot iron wrapped around my entire body than dare to accept the clothes of faithful donors with a body that has broken the precepts.』 Furthermore, good man! A Bodhisattva Mahasattva makes this vow: 『I would rather swallow hot iron balls with this mouth than dare to eat the food of faithful donors with a mouth that has broken the precepts.』 Furthermore, good man! A Bodhisattva Mahasattva makes this vow: 『I would rather lie this body on hot iron than dare to accept the bedding and furnishings of faithful donors with a body that has broken the precepts.』 Furthermore, good man! A Bodhisattva Mahasattva makes this vow: 『I would rather have three hundred spears pierce my body than dare to accept the medicine of faithful donors with a body that has broken the precepts.』 Furthermore, good man! A Bodhisattva Mahasattva makes this vow: 『I would rather cast this body into a hot iron cauldron than accept the houses and dwellings of faithful donors with a body that has broken the precepts.』 Furthermore, good man! A Bodhisattva Mahasattva makes this vow: 『I would rather have this body smashed with an iron hammer, from head to toe, until it is like dust, than accept the respectful bows and worship of Kshatriyas, Brahmanas, and householders with a body that has broken the precepts.』 Furthermore, good man! A Bodhisattva Mahasattva makes this vow: 『I would rather have my two eyes gouged out with hot iron than look at the beauty of others with a defiled mind.』 Furthermore, good man! A Bodhisattva Mahasattva makes this vow: 『I would rather have iron spikes pierce my entire body than listen to beautiful sounds with a defiled mind.』 Furthermore, good man! A Bodhisattva Mahasattva makes this vow: 『I would rather have my nose cut off with a sharp knife than greedily smell various fragrances with a defiled mind.』 Furthermore, good man! A Bodhisattva Mahasattva makes this vow: 『I would rather have my tongue cut with a sharp knife than greedily crave delicious flavors with a defiled mind.』 Furthermore, good man! A Bodhisattva Mahasattva makes this vow:
『寧以利斧斬斫其身，不以染心貪著諸觸。何以故？以是因緣，能令行者墮于地獄、畜生、餓鬼。』迦葉！是名菩薩摩訶薩護持禁戒。菩薩摩訶薩護持如是諸禁戒已，悉以施於一切眾生。以是因緣，愿令眾生護持禁戒，得清凈戒、善戒、不缺戒、不析戒、大乘戒、不退戒、隨順戒、畢竟戒，具足成就波羅蜜戒。
「善男子！菩薩摩訶薩修持如是清凈戒時，即得住于初不動地。云何名為不動地耶？菩薩住是不動地中，不動、不墮、不退、不散。善男子！譬如須彌山，旋藍猛風不能令動、墮落退散。菩薩摩訶薩住是地中，亦復如是，不為色聲香味所動，不墮地獄、畜生、餓鬼，不退聲聞辟支佛地，不為異見邪風所散而作邪命。複次善男子！又復動者，不為貪慾恚癡所動；又復墮者，不墮四重；又復退者，不退戒還家；又復散者，不為違逆大乘經者之所散壞。複次善男子！菩薩摩訶薩亦復不為諸煩惱魔之所傾動，不為陰魔所墮，乃至坐于道場菩提樹下，雖有天魔，不能令其退于阿耨多羅三藐三菩提，亦復不為死魔所散。善男子！是名菩薩摩訶薩修習聖行。
「善男子！云何名為聖行？聖行者，佛及菩薩之所行故，故名聖行。以何等故，名佛菩薩為聖人耶？如是等人有聖法故，常觀諸法性空寂故，以是義故，故名
【現代漢語翻譯】 現代漢語譯本：『寧可用利斧砍斫自己的身體，也不要讓被染污的心貪戀各種感官的接觸。為什麼呢？因為這種因緣，能使修行者墮入地獄、畜生、餓鬼道。』迦葉（佛陀弟子名）！這叫做菩薩摩訶薩（大菩薩）護持戒律。菩薩摩訶薩護持這些戒律后，全部施予一切眾生。因為這個因緣，愿使眾生護持戒律，得到清凈戒、善戒、不缺戒、不破戒、大乘戒、不退戒、隨順戒、究竟戒，圓滿成就波羅蜜（到彼岸）戒。 『善男子！菩薩摩訶薩修持這樣清凈的戒律時，就能安住于初不動地。什麼叫做不動地呢？菩薩安住在這個不動地中，不會動搖、不會墮落、不會退轉、不會散失。善男子！譬如須彌山（佛教中的聖山），即使是旋藍猛風也不能使它動搖、墮落、退散。菩薩摩訶薩安住在這個不動地中，也是這樣，不會被色、聲、香、味所動搖，不會墮入地獄、畜生、餓鬼道，不會退轉到聲聞（小乘）或辟支佛（獨覺）的境界，不會被異見邪風所散亂而做出邪命（不正當的謀生方式）。再者，善男子！所謂動搖，是指不會被貪慾、嗔恚、愚癡所動搖；所謂墮落，是指不會墮入四重罪（殺、盜、淫、妄）；所謂退轉，是指不會退失戒律而還俗；所謂散失，是指不會被違背大乘經典的言論所破壞。再者，善男子！菩薩摩訶薩也不會被各種煩惱魔所動搖，不會被陰魔所墮落，乃至坐在道場菩提樹下，即使有天魔，也不能使他退轉于阿耨多羅三藐三菩提（無上正等正覺），也不會被死魔所散失。善男子！這叫做菩薩摩訶薩修習聖行。 『善男子！什麼叫做聖行呢？聖行，是佛和菩薩所修行的，所以叫做聖行。因為什麼緣故，稱佛和菩薩為聖人呢？因為這些人具有聖法，常常觀察諸法性空寂，因為這個意義，所以叫做聖人。』
【English Translation】 English version: 『It is better to have one's body chopped by a sharp axe than to let a defiled mind be greedy for various sense contacts. Why is that? Because this cause and condition can lead practitioners to fall into hell, the animal realm, and the realm of hungry ghosts.』 Kashyapa (name of a Buddha's disciple)! This is called a Bodhisattva Mahasattva (great Bodhisattva) upholding the precepts. After upholding these precepts, the Bodhisattva Mahasattva bestows them all upon all sentient beings. Because of this cause and condition, may all sentient beings uphold the precepts, attain pure precepts, good precepts, complete precepts, unbroken precepts, Mahayana precepts, non-retrogressing precepts, conforming precepts, ultimate precepts, and fully accomplish the Paramita (perfection) precepts. 『Good man! When a Bodhisattva Mahasattva cultivates such pure precepts, he immediately dwells in the first immovable ground. What is called the immovable ground? A Bodhisattva dwelling in this immovable ground does not move, does not fall, does not regress, and does not scatter. Good man! For example, Mount Sumeru (a sacred mountain in Buddhism), even a violent whirlwind cannot make it move, fall, regress, or scatter. A Bodhisattva Mahasattva dwelling in this ground is also like this, not moved by form, sound, smell, or taste, not falling into hell, the animal realm, or the realm of hungry ghosts, not regressing to the level of a Shravaka (Hearer) or Pratyekabuddha (Solitary Buddha), and not scattered by heretical views and evil winds to engage in wrong livelihood. Furthermore, good man! Moreover, being moved means not being moved by greed, hatred, and delusion; moreover, falling means not falling into the four grave offenses (killing, stealing, sexual misconduct, and lying); moreover, regressing means not regressing from the precepts and returning to lay life; moreover, scattering means not being destroyed by those who contradict the Mahayana scriptures. Furthermore, good man! A Bodhisattva Mahasattva is also not moved by the various afflictive demons, not fallen by the skandha demons, and even when sitting under the Bodhi tree at the Bodhimanda, even if there are heavenly demons, they cannot make him regress from Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), nor is he scattered by the death demon. Good man! This is called a Bodhisattva Mahasattva cultivating the holy conduct.』 『Good man! What is called holy conduct? Holy conduct is what Buddhas and Bodhisattvas practice, therefore it is called holy conduct. For what reason are Buddhas and Bodhisattvas called holy beings? Because such beings possess holy Dharma, and constantly contemplate the emptiness and tranquility of the nature of all dharmas, for this reason, they are called holy beings.』
聖人。有聖戒故，複名聖人。有聖定慧故，故名聖人。有七聖財，所謂信、戒、慚、愧、多聞、智慧、舍離，故名聖人。有七聖覺故，故名聖人。以是義故，複名聖行。
大般涅槃經卷第十一 大正藏第 12 冊 No. 0374 大般涅槃經
大般涅槃經卷第十二
北涼天竺三藏曇無讖譯聖行品第七之二
「複次善男子！菩薩摩訶薩聖行者，觀察是身，從頭至足，其中唯有發毛、爪齒、不凈垢穢、皮肉筋骨、脾腎心肺、肝膽腸胃、生熟二藏、大小便利、涕唾目淚、肪膏腦膜、骨髓膿血、腦胲諸脈。菩薩如是專念觀時，誰有是我？我為屬誰？住在何處？誰屬於我？復作是念：『骨是我耶？離骨是耶？』菩薩爾時除去皮肉，唯觀白骨，復作是念：『骨色相異，所謂青黃、赤白及以鴿色，如是骨相亦復非我，何以故？我者亦非青黃、赤白及以鴿色。』菩薩繫心作是觀時，即得斷除一切色慾。復作是念：『如是骨者從因緣生，依因足骨以拄踝骨，依因踝骨以拄膊骨，依因膊骨以拄膝骨，依因膝骨以拄髀骨，依因髀骨以拄臗骨，依因臗骨以拄腰骨，依因腰骨以拄脊骨，依因脊骨以拄肋骨，復因脊骨上拄項骨，依因項骨以拄頷骨，依因頷骨以拄牙齒，上有髑髏。復因項骨以拄膊骨，依因膊骨以拄
【現代漢語翻譯】 現代漢語譯本：聖人之所以被稱為聖人，是因為他們持有聖戒。他們被稱為聖人，是因為他們擁有聖定的智慧。他們被稱為聖人，是因為他們擁有七種聖財，即：信（信仰）、戒（戒律）、慚（羞愧）、愧（慚愧）、多聞（博學）、智慧（明智）和舍離（放下）。他們被稱為聖人，是因為他們擁有七種聖覺（覺悟的因素）。基於這些原因，他們也被稱為聖行者。
《大般涅槃經》卷第十一 大正藏第 12 冊 No. 0374 《大般涅槃經》
《大般涅槃經》卷第十二
北涼天竺三藏曇無讖譯《聖行品第七之二》
『再者，善男子！菩薩摩訶薩的聖行，是觀察這個身體，從頭到腳，其中只有頭髮、毛髮、指甲、牙齒、不乾淨的污垢、面板、肌肉、筋骨、脾臟、腎臟、心臟、肺臟、肝臟、膽囊、腸胃、生臟和熟臟、大小便、鼻涕、唾液、眼淚、脂肪、腦膜、骨髓、膿血、腦漿和各種脈絡。菩薩如此專心觀察時，會思考：『誰是我的主人？我屬於誰？我住在哪裡？誰屬於我？』他們還會思考：『骨頭是我嗎？還是與骨頭分離的東西是我？』這時，菩薩會除去面板和肌肉，只觀察白骨，並思考：『骨頭的顏色各不相同，有青色、黃色、紅色、白色和鴿子色，這些骨頭的形態也不是我，為什麼呢？因為我不是青色、黃色、紅色、白色或鴿子色。』當菩薩專注于這種觀察時，他們就能斷除一切**。他們還會思考：『這些骨頭是由因緣而生，足骨支撐踝骨，踝骨支撐小腿骨，小腿骨支撐膝蓋骨，膝蓋骨支撐大腿骨，大腿骨支撐髖骨，髖骨支撐腰骨，腰骨支撐脊骨，脊骨支撐肋骨，脊骨向上支撐頸骨，頸骨支撐下頜骨，下頜骨支撐牙齒，上面是頭蓋骨。頸骨還支撐肩骨，肩骨支撐
【English Translation】 English version: A sage is called a sage because they possess the holy precepts. They are called a sage because they possess the wisdom of holy concentration. They are called a sage because they possess the seven holy treasures, namely: faith, precepts, shame, remorse, learning, wisdom, and detachment. They are called a sage because they possess the seven factors of enlightenment. For these reasons, they are also called holy practitioners.
The Great Parinirvana Sutra, Volume 11 Taisho Tripitaka Volume 12, No. 0374, The Great Parinirvana Sutra
The Great Parinirvana Sutra, Volume 12
Translated by Tripitaka Dharmaksema of Northern Liang, Chapter 7.2 on Holy Conduct
'Furthermore, good man! The holy practice of a Bodhisattva Mahasattva is to observe this body, from head to toe, wherein there are only hair, body hair, nails, teeth, unclean filth, skin, flesh, tendons, bones, spleen, kidneys, heart, lungs, liver, gallbladder, intestines, stomach, raw and cooked organs, urine and feces, mucus, saliva, tears, fat, meninges, bone marrow, pus and blood, brain matter, and various veins. When a Bodhisattva contemplates in this way, they think: 『Who is my master? To whom do I belong? Where do I reside? Who belongs to me?』 They also think: 『Are the bones me? Or is that which is separate from the bones me?』 At this time, the Bodhisattva removes the skin and flesh, observing only the white bones, and thinks: 『The colors of the bones are different, being blue, yellow, red, white, and dove-colored. These forms of the bones are also not me. Why? Because I am not blue, yellow, red, white, or dove-colored.』 When the Bodhisattva focuses on this contemplation, they can cut off all **. They also think: 『These bones arise from causes and conditions. The foot bone supports the ankle bone, the ankle bone supports the shin bone, the shin bone supports the knee bone, the knee bone supports the thigh bone, the thigh bone supports the hip bone, the hip bone supports the waist bone, the waist bone supports the spine, the spine supports the ribs, the spine also supports the neck bone, the neck bone supports the jaw bone, the jaw bone supports the teeth, and above is the skull. The neck bone also supports the shoulder bone, the shoulder bone supports the
臂骨，依因臂骨以拄腕骨，依因腕骨以拄掌骨，依因掌骨以拄指骨。』菩薩摩訶薩如是觀時，身所有骨，一切分離，得是觀已即斷三欲：一形貌欲，二姿態欲，三細觸欲。
「菩薩摩訶薩觀青骨時，見此大地，東西南北、四維上下悉皆青相；如青色觀，黃白鴿色，亦復如是。菩薩摩訶薩作是觀時，眉間即出青、黃、赤、白、鴿等色光，是菩薩於是一一諸光明中見有佛像，見已即問：『如此身者，不凈因緣和合共成，云何而得坐起、行住、屈伸、俯仰，視瞬、喘息、悲泣、喜笑？此中無主，誰使之然？』作是問已，光中諸佛忽然不現。復作是念：『或識是我，故使諸佛不為我說。』復觀此識，次第生滅，猶如流水，亦復非我。復作是念：『若識非我，出息入息或能是我。』復作是念：『是出入息，直是風性，而是風性，乃是四大，四大之中何者是我？地性非我，水火風性亦復非我。』復作是念：『此身一切，悉無有我，唯有心風因緣和合，示現種種所作事業，譬如咒力、幻術所作，亦如箜篌，隨意出聲。是故此身如是不凈，假眾因緣和合共成，而於何處生此貪慾？若被罵辱，復於何處而生瞋恚？而我此身，三十六物不凈臭穢，何處當有受罵辱者？若聞其罵，即便思惟，以何音聲而見罵耶？一一音聲不能見罵，若一
【現代漢語翻譯】 現代漢語譯本 『臂骨依靠腕骨支撐，腕骨依靠掌骨支撐，掌骨依靠指骨支撐。』菩薩摩訶薩這樣觀察時，身體所有的骨頭，都一一分離，得到這樣的觀察后，就斷除三種慾望：一是形貌欲，二是姿態欲，三是細觸欲。 『菩薩摩訶薩觀察青骨時，見到這大地，東西南北、四維上下都呈現青色；如同青色觀一樣，黃、白、鴿色，也是如此。菩薩摩訶薩作這樣的觀察時，眉間就發出青、黃、赤、白、鴿等色光，這位菩薩在每一道光明中都見到佛像，見到后就問：『這樣的身體，是不凈的因緣和合而成，為什麼能夠坐起、行走、站立、彎曲、伸展、俯視、仰視、眨眼、呼吸、悲傷哭泣、歡喜大笑？這裡面沒有主宰，是誰使它這樣的？』問完之後，光中的諸佛忽然消失不見。又想：『或許是意識認為是我，所以諸佛不為我說法。』又觀察這個意識，次第生滅，如同流水，也不是我。又想：『如果意識不是我，那麼呼氣吸氣或許是我。』又想：『這呼氣吸氣，只是風的性質，而風的性質，是四大，四大之中哪個是我？地性不是我，水、火、風性也不是我。』又想：『這個身體一切，都沒有我，只有心風因緣和合，示現種種所作的事業，譬如咒力、幻術所作，也像箜篌，隨意發出聲音。所以這個身體如此不凈，是各種因緣和合而成，又在何處產生貪慾？如果被辱罵，又在何處產生嗔恚？而我這個身體，三十六種不凈臭穢之物，哪裡會有接受辱罵的？如果聽到辱罵，就應該思考，用什麼聲音聽到辱罵的呢？每一個聲音都不能聽到辱罵，如果所有聲音都不能聽到辱罵，那麼辱罵又在哪裡呢？』
【English Translation】 English version 'The arm bone relies on the wrist bone for support, the wrist bone relies on the palm bone for support, and the palm bone relies on the finger bones for support.' When a Bodhisattva Mahasattva observes in this way, all the bones in the body separate, and having attained this observation, they immediately cut off three desires: first, the desire for appearance; second, the desire for posture; and third, the desire for subtle touch. 'When a Bodhisattva Mahasattva observes blue bones, they see that this earth, in the east, west, north, south, and the four intermediate directions, as well as above and below, all appear blue; just like the observation of blue, the colors yellow, white, and dove-gray are also the same. When a Bodhisattva Mahasattva makes this observation, from between their eyebrows emanate lights of blue, yellow, red, white, and dove-gray colors. In each of these lights, the Bodhisattva sees Buddha images, and having seen them, they ask: 'This body, formed by the aggregation of impure causes and conditions, how is it able to sit, rise, walk, stand, bend, stretch, look down, look up, blink, breathe, grieve, cry, rejoice, and laugh? There is no master within it, who makes it so?' Having asked this, the Buddhas in the light suddenly disappear. They then think: 'Perhaps consciousness thinks it is me, therefore the Buddhas do not speak to me.' They then observe this consciousness, arising and ceasing in succession, like flowing water, and it is also not me. They then think: 'If consciousness is not me, then perhaps the exhaling and inhaling are me.' They then think: 'This exhaling and inhaling are merely the nature of wind, and the nature of wind is the four great elements. Among the four great elements, which is me? The earth element is not me, nor are the water, fire, and wind elements me.' They then think: 'This entire body has no self, only the mind and wind, through the aggregation of causes and conditions, manifest various actions, like the power of mantras or illusions, or like a konghou (a type of harp), which produces sounds at will. Therefore, this body is so impure, formed by the aggregation of various causes and conditions, so where does this greed arise? If insulted, where does anger arise? And this body of mine, composed of thirty-six impure and foul substances, where is there one who receives insults? If one hears insults, one should then contemplate, with what sound is the insult heard? Each individual sound cannot hear the insult, if all sounds cannot hear the insult, then where is the insult?'
不能，多亦不能，以是義故，不應生瞋。若他來打，亦應思惟，如是打者從何而生？』復作是念：『因手刀杖，及以我身，故得名打。我今何緣橫瞋於他？乃是我身，自招此咎，以我受是五陰身故。譬如因的則有箭中，我身亦爾，有身有打。我若不忍心則散亂，心若散亂則失正念，若失正念則不能觀善、不善義，若不能觀善、不善義則行惡法，惡法因緣則墮地獄、畜生、餓鬼。』菩薩爾時作是觀已，得四念處，得四念處已，則得住于堪忍地中。菩薩摩訶薩住是地已，則能堪忍貪慾恚癡，亦能堪忍寒熱飢渴、蚊虻蚤虱、暴風惡觸、種種疾疫、惡口罵詈、撾打楚撻，身心苦惱一切能忍，是故名為住堪忍地。」
迦葉菩薩摩訶薩白佛言：「世尊！菩薩未得住不動地，凈持戒時，頗有因緣，得破戒不？」
「善男子！有菩薩未得住不動地，有因緣故，可得破戒。」
迦葉敬諾：「何者是耶？」
佛言：「迦葉！若有菩薩知以破戒因緣，則能令人受持愛樂大乘經典，又能令其讀誦通利、書寫經卷、廣為他說、不退轉于阿耨多羅三藐三菩提，為如是故，故得破戒。菩薩爾時應作是念：『我寧一劫若減一劫，墮于阿鼻地獄受罪，要必當令如是之人，不退轉于阿耨多羅三藐三菩提。』迦葉！以是因緣，菩薩摩
{ "translations": [ "現代漢語譯本：『不能，多也不能，因為這個道理，不應該產生嗔恨。如果別人來打你，也應該思考，這樣的打是從哪裡產生的？』又這樣想：『因為手、刀、棍棒，以及我的身體，所以才有了打這個行為。我今天為什麼無緣無故地嗔恨他呢？這其實是我的身體，自己招來的過錯，因為我接受了這個五陰之身（色、受、想、行、識）。譬如因為有了靶子，才會有箭射中，我的身體也是這樣，有了身體才會有被打。如果我不能忍耐，心就會散亂，心如果散亂就會失去正念，如果失去正念就不能觀察善與不善的道理，如果不能觀察善與不善的道理就會行惡法，行惡法的因緣就會墮入地獄、畜生、餓鬼道。』菩薩當時這樣觀察后，就得到四念處（身念處、受念處、心念處、法念處），得到四念處后，就能安住在堪忍地中。菩薩摩訶薩（偉大的菩薩）安住在這個地之後，就能堪忍貪慾、嗔恚、愚癡，也能堪忍寒冷、炎熱、飢餓、乾渴、蚊子、蒼蠅、跳蚤、虱子、暴風、惡劣的觸感、各種疾病、惡語謾罵、毆打鞭撻，身心的一切苦惱都能忍受，所以稱為安住在堪忍地。」， "", "迦葉菩薩摩訶薩（迦葉，偉大的菩薩）對佛說：『世尊！菩薩在沒有得到安住不動地（菩薩修行的一個階段）之前，清凈持戒的時候，有沒有因為某種因緣，而導致破戒的情況呢？』", "", "佛說：『善男子！有菩薩在沒有得到安住不動地之前，因為某種因緣，可能會破戒。』", "", "迦葉恭敬地回答：『是什麼因緣呢？』", "", "佛說：『迦葉！如果有菩薩知道，因為破戒的因緣，能夠使人受持、愛樂大乘經典，又能使他們讀誦通利、書寫經卷、廣為他人宣說，不退轉于阿耨多羅三藐三菩提（無上正等正覺），爲了這樣的緣故，就可以破戒。菩薩當時應該這樣想：『我寧願一劫或者減少一劫，墮入阿鼻地獄（最痛苦的地獄）受罪，也要必定使這樣的人，不退轉于阿耨多羅三藐三菩提。』迦葉！因為這個因緣，菩薩摩" ], "english_translations": [ "English version: 'No, not even if it is much, because of this principle, one should not generate anger. If others come to strike, one should also contemplate, from where does such striking arise?' Again, one should think: 'It is because of hands, knives, sticks, and my body that the act of striking is named. Why should I now harbor anger towards them for no reason? It is actually my body that has brought this fault upon itself, because I have accepted this body of the five skandhas (form, feeling, perception, mental formations, consciousness). For example, because there is a target, an arrow can hit it; my body is also like this, with a body, there is striking. If I cannot endure, my mind will be scattered; if my mind is scattered, I will lose right mindfulness; if I lose right mindfulness, I will not be able to observe the meaning of good and bad; if I cannot observe the meaning of good and bad, I will practice evil deeds; the cause of evil deeds will lead to falling into hell, the animal realm, and the realm of hungry ghosts.' When a Bodhisattva contemplates in this way, they attain the Four Foundations of Mindfulness (mindfulness of body, feeling, mind, and phenomena). Having attained the Four Foundations of Mindfulness, they then dwell in the Land of Endurance. When a Bodhisattva Mahasattva (great Bodhisattva) dwells in this land, they can endure greed, hatred, and delusion, and also endure cold, heat, hunger, thirst, mosquitoes, flies, fleas, lice, storms, unpleasant sensations, various diseases, harsh words, scolding, beatings, and all physical and mental suffering. Therefore, it is called dwelling in the Land of Endurance.", "", "Bodhisattva Mahasattva Kasyapa (Kasyapa, the great Bodhisattva) said to the Buddha: 'World Honored One! When a Bodhisattva has not yet attained the Immovable Land (a stage of Bodhisattva practice), while purely upholding the precepts, is there any cause or condition that could lead to breaking the precepts?'", "", "The Buddha said: 'Good man! There are Bodhisattvas who have not yet attained the Immovable Land, and due to certain causes and conditions, they may break the precepts.'", "", "Kasyapa respectfully asked: 'What are these causes and conditions?'", "", "The Buddha said: 'Kasyapa! If there is a Bodhisattva who knows that by breaking the precepts, they can cause others to uphold and cherish the Mahayana scriptures, and also enable them to read, recite, understand, write, and widely explain the scriptures to others, and not regress from Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), for such a reason, they may break the precepts. At that time, the Bodhisattva should think: 'I would rather fall into Avici Hell (the most painful hell) for one kalpa or less, to suffer the consequences, but I must ensure that such a person does not regress from Anuttara-samyak-sambodhi.' Kasyapa! Because of this reason, the Bodhisattva Mahasattva" ] }
訶薩得毀凈戒。」
爾時文殊師利菩薩摩訶薩白佛言：「世尊！若有菩薩，攝取護持如是之人，令不退于菩提之心，為是毀戒；若墮阿鼻，無有是處。」
爾時佛贊文殊師利：「善哉，善哉！如汝所說。我念往昔，於此閻浮提作大國王，名曰仙預，愛念敬重大乘經典，其心純善，無有粗惡嫉妒慳吝，口常宣說愛語、善語，身常攝護貧窮、孤獨，佈施精進無有休廢。時世無佛、聲聞、緣覺，我于爾時愛樂大乘方等經典，十二年中事婆羅門，供給所須。過十二年施安已訖，即作是言：『師等今應發阿耨多羅三藐三菩提心。』婆羅門言：『大王！菩提之性是無所有，大乘經典亦復如是。大王！云何乃令人物同於虛空？』善男子！我于爾時心重大乘，聞婆羅門誹謗方等，聞已即時斷其命根。善男子！以是因緣，從是已來不墮地獄。善男子！擁護攝持大乘經典，乃有如是無量勢力。
「複次迦葉！又有聖行，所謂四聖諦。苦、集、滅、道，是名四聖諦。迦葉！苦者逼迫相，集者能生長相，滅者寂滅相，道者大乘相。複次善男子！苦者現相，集者轉相，滅者除相，道者能除相。複次善男子！苦者有三相：苦苦相、行苦相、壞苦相；集者二十五有；滅者滅二十五有；道者修戒定慧。複次善男子！有漏法者有二種：
【現代漢語翻譯】 『訶薩得毀凈戒。』 當時，文殊師利菩薩摩訶薩對佛說：『世尊！如果有菩薩，攝受並護持這樣的人，使他們不退失菩提之心，這算是毀戒嗎？如果因此墮入阿鼻地獄，絕對沒有這樣的道理。』 當時，佛讚歎文殊師利說：『說得好啊，說得好啊！正如你所說。我回憶過去，在這閻浮提做大國王，名叫仙預（過去佛名），愛慕、敬重、重視大乘經典，他的心純潔善良，沒有粗暴、邪惡、嫉妒、吝嗇，口中常說愛語、善語，身體常常保護貧窮、孤獨的人，佈施精進，從不懈怠。當時世上沒有佛、聲聞、緣覺，我在那時喜愛大乘方等經典，十二年中侍奉婆羅門，供給他們所需。過了十二年，供養完畢后，就對他們說：『各位老師，現在應當發起阿耨多羅三藐三菩提心。』婆羅門說：『大王！菩提的本性是空無所有，大乘經典也是如此。大王！怎麼能讓人和虛空一樣呢？』善男子！我當時心中重視大乘，聽到婆羅門誹謗方等經典，聽后立即斷了他們的性命。善男子！因為這個因緣，從那以後我沒有墮入地獄。善男子！擁護攝持大乘經典，竟然有如此無量的力量。 『再者，迦葉！還有聖行，就是四聖諦。苦、集、滅、道，這稱為四聖諦。迦葉！苦是逼迫相，集是能生長相，滅是寂滅相，道是大乘相。再者，善男子！苦是顯現相，集是轉變相，滅是消除相，道是能消除相。再者，善男子！苦有三種相：苦苦相、行苦相、壞苦相；集是二十五有（三界中的二十五種存在狀態）；滅是滅除二十五有；道是修持戒定慧。再者，善男子！有漏法有兩種：
【English Translation】 'Hasad has broken the precepts.' At that time, the Bodhisattva Mahasattva Manjushri said to the Buddha, 'World Honored One, if there is a Bodhisattva who embraces and protects such a person, causing them not to retreat from the Bodhi mind, is this considered breaking the precepts? If one were to fall into Avici hell because of this, there is absolutely no such reason.' At that time, the Buddha praised Manjushri, saying, 'Excellent, excellent! Just as you have said. I recall in the past, in this Jambudvipa, I was a great king named Xianyu (a past Buddha), who loved, respected, and valued the Mahayana scriptures. His heart was pure and good, without rudeness, evil, jealousy, or stinginess. His mouth always spoke loving and kind words, and his body always protected the poor and lonely, giving generously and diligently without ceasing. At that time, there were no Buddhas, Sravakas, or Pratyekabuddhas in the world. I, at that time, loved the Mahayana Vaipulya scriptures. For twelve years, I served the Brahmins, providing them with what they needed. After twelve years, having completed the offerings, I said to them, 'Teachers, now you should arouse the mind of Anuttara-samyak-sambodhi.' The Brahmins said, 'Great King! The nature of Bodhi is empty and without substance, and the Mahayana scriptures are also like this. Great King! How can you make people the same as empty space?' Good man! At that time, my heart valued the Mahayana, and upon hearing the Brahmins slander the Vaipulya scriptures, I immediately took their lives. Good man! Because of this cause, I have not fallen into hell since then. Good man! Protecting and embracing the Mahayana scriptures has such immeasurable power. 'Furthermore, Kashyapa! There are also holy practices, namely the Four Noble Truths. Suffering, Accumulation, Cessation, and Path, these are called the Four Noble Truths. Kashyapa! Suffering is the aspect of oppression, Accumulation is the aspect of growth, Cessation is the aspect of tranquility, and Path is the aspect of the Mahayana. Furthermore, good man! Suffering is the aspect of manifestation, Accumulation is the aspect of transformation, Cessation is the aspect of removal, and Path is the aspect of being able to remove. Furthermore, good man! Suffering has three aspects: the suffering of suffering, the suffering of change, and the suffering of decay; Accumulation is the twenty-five existences (the twenty-five states of existence in the three realms); Cessation is the cessation of the twenty-five existences; Path is the practice of precepts, concentration, and wisdom. Furthermore, good man! Defiled dharmas have two kinds:
有因、有果；無漏法者亦有二種：有因、有果。有漏果者是則名苦，有漏因者則名為集，無漏果者則名為滅，無漏因者則名為道。
「複次善男子！八相名苦，所謂生苦、老苦、病苦、死苦、愛別離苦、怨憎會苦、求不得苦、五盛陰苦。能生如是八苦法者，是名為因。無有如是八法之處，是名為滅。十力、四無所畏、三念處、大悲，是名為道。
「善男子！生者出相，所謂五種：一者初出，二者至終，三者增長，四者出胎，五者種類生。何等為老？老有二種：一念念老，二終身老。復有二種：一增長老，二滅壞老，是名為老。云何為病？病謂四大毒蛇，互不調適，亦有二種：一者身病，二者心病。身病有五：一者因水，二者因風，三者因熱，四者雜病，五者客病。客病有四：一者非分強作，二者忘誤墮落，三者刀杖瓦石，四者鬼魅所著。心病亦有四種：一者踴躍，二者恐怖，三者憂愁，四者愚癡。複次善男子！身心之病凡有三種。何等為三？一者業報，二者不得遠離惡對，三者時節代謝。生如是等因緣名字，受分別病。因緣者，風等諸病。名字者，心悶肺脹，上氣咳逆，心驚下痢。受分別者，頭痛目痛、手足等痛，是名為病。何等為死？死者舍所受身。舍所受身亦有二種：一命盡死，二外緣死。命盡死者
【現代漢語翻譯】 現代漢語譯本：有因，有果；無漏法（指超越煩惱的修行方法）也有兩種：有因，有果。有漏果（指受煩惱影響的結果）被稱為苦，有漏因（指產生煩惱的原因）被稱為集，無漏果（指超越煩惱的結果）被稱為滅，無漏因（指導致超越煩惱的原因）被稱為道。 『再者，善男子！八相被稱為苦，即生苦、老苦、病苦、死苦、愛別離苦、怨憎會苦、求不得苦、五盛陰苦（指由色、受、想、行、識五蘊聚合而產生的痛苦）。能產生這八種苦的法，被稱為因。沒有這八種苦的地方，被稱為滅。十力（佛陀的十種力量）、四無所畏（佛陀的四種無所畏懼的品質）、三念處（三種專注的修行方法）、大悲（佛陀的偉大慈悲），被稱為道。 『善男子！生是指出現的相狀，有五種：一是初生，二是到終結，三是增長，四是出胎，五是種類生。什麼是老？老有兩種：一是念念老（指每一瞬間都在衰老），二是終身老。又有兩種：一是增長老，二是滅壞老，這被稱為老。什麼是病？病是指四大（地、水、火、風）毒蛇，互相不調和，也有兩種：一是身病，二是心病。身病有五種：一是因水，二是因風，三是因熱，四是雜病，五是客病。客病有四種：一是非分強作（指過度勞累），二是忘誤墮落（指意外受傷），三是刀杖瓦石（指外傷），四是鬼魅所著（指被邪靈附身）。心病也有四種：一是踴躍（指過度興奮），二是恐怖，三是憂愁，四是愚癡。再者，善男子！身心之病總共有三種。是哪三種？一是業報，二是不能遠離惡對（指不良的環境或人），三是時節代謝（指季節變化）。由這些因緣而產生各種名稱，感受各種不同的病。因緣是指風等引起的各種病。名稱是指心悶肺脹、上氣咳逆、心驚下痢。感受分別是指頭痛目痛、手足等痛，這被稱為病。什麼是死？死是指捨棄所受的身體。捨棄所受的身體也有兩種：一是命盡死，二是外緣死。命盡死是指
【English Translation】 English version: There is cause, there is effect; the unconditioned dharmas (referring to practices that transcend afflictions) also have two aspects: cause and effect. Conditioned effects (referring to results influenced by afflictions) are called suffering, conditioned causes (referring to the causes that produce afflictions) are called accumulation, unconditioned effects (referring to results that transcend afflictions) are called cessation, and unconditioned causes (referring to the causes that lead to transcending afflictions) are called the path. 『Furthermore, good man! The eight aspects are called suffering, namely, the suffering of birth, the suffering of old age, the suffering of sickness, the suffering of death, the suffering of separation from loved ones, the suffering of encountering what is disliked, the suffering of not obtaining what is desired, and the suffering of the five aggregates (referring to the suffering arising from the aggregation of form, feeling, perception, mental formations, and consciousness). The dharmas that can produce these eight sufferings are called the cause. The place where these eight sufferings do not exist is called cessation. The ten powers (the ten powers of the Buddha), the four fearlessnesses (the four qualities of fearlessness of the Buddha), the three foundations of mindfulness (three practices of focused attention), and great compassion (the great compassion of the Buddha) are called the path. 『Good man! Birth refers to the aspect of arising, and there are five kinds: first arising, reaching the end, growth, emerging from the womb, and birth of a species. What is old age? Old age has two kinds: aging moment by moment (referring to aging in every instant) and aging throughout life. There are also two kinds: aging through growth and aging through decay, this is called old age. What is sickness? Sickness refers to the four great elements (earth, water, fire, and wind) as poisonous snakes, not being in harmony with each other, and there are also two kinds: physical sickness and mental sickness. Physical sickness has five kinds: sickness due to water, sickness due to wind, sickness due to heat, mixed sickness, and external sickness. External sickness has four kinds: overexertion, accidental injury, injury from weapons or stones, and possession by evil spirits. Mental sickness also has four kinds: excitement, fear, sorrow, and ignorance. Furthermore, good man! There are three kinds of sickness in body and mind. What are these three? One is karmic retribution, two is not being able to avoid negative influences (referring to bad environments or people), and three is seasonal changes. From these causes and conditions, various names arise, and various sicknesses are experienced. Causes and conditions refer to sicknesses caused by wind, etc. Names refer to chest tightness, lung distension, shortness of breath, coughing, heart palpitations, and diarrhea. Experiencing and distinguishing refers to headaches, eye pain, pain in the hands and feet, etc., this is called sickness. What is death? Death refers to abandoning the body that has been received. Abandoning the body that has been received also has two kinds: death from the exhaustion of life and death from external causes. Death from the exhaustion of life refers to
亦有三種：一者命盡非是福盡，二者福盡非是命盡，三者福命俱盡。外緣死者復有三種：一者非分自害死，二者橫為他死，三者俱死。又有三種死：一放逸死，二破戒死，三壞命根死。何等名為放逸死？若有誹謗大乘方等般若波羅蜜，是名放逸死。何等名為破戒死耶？毀犯去、來、現在諸佛所制禁戒，是名破戒死。何等名為壞命根死？舍五陰身，是名壞命根死。如是名曰死為大苦。
「何等名為愛別離苦？所愛之物破壞離散。所愛之物破壞離散，亦有二種：一者人中五陰壞，二者天中五陰壞。如是人天所愛五陰，分別挍計有無量種，是名愛別離苦。何等名為怨憎會苦？所不愛者而共聚集。所不愛者而共聚集，復有三種：所謂地獄、餓鬼、畜生。如是三趣分別挍計有無量種，如是則名怨憎會苦。何等名為求不得苦？求不得苦復有二種：一者所悕望處求不能得，二者多役功力不得果報，如是則名求不得苦。何等名為五盛陰苦？五盛陰苦者，生苦、老苦、病苦、死苦、愛別離苦、怨憎貪苦、求不得苦，是故名為五盛陰苦。
「迦葉！生之根本，凡有如是七種之苦，老苦乃至五盛陰苦。迦葉！夫衰老者非一切有，佛及諸天一向定無，人中不定或有或無。迦葉！三界受身，無不有生，老不必定，是故一切生為根本。
【現代漢語翻譯】 現代漢語譯本 還有三種死法：第一種是壽命盡了但福報未盡，第二種是福報盡了但壽命未盡，第三種是福報和壽命都盡了。外在因素導致的死亡又有三種：第一種是非正常自殺而死，第二種是橫遭他人殺害而死，第三種是雙方一起死亡。還有三種死法：第一種是放逸而死，第二種是破戒而死，第三種是壞了命根而死。什麼叫做放逸而死呢？如果有人誹謗大乘方等般若波羅蜜（大乘佛教的智慧經典），這就叫做放逸而死。什麼叫做破戒而死呢？毀犯過去、現在、未來諸佛所制定的戒律，這就叫做破戒而死。什麼叫做壞命根而死呢？捨棄五陰之身（構成生命的五種要素：色、受、想、行、識），這就叫做壞命根而死。像這樣，就叫做死為大苦。 『什麼叫做愛別離苦呢？』所愛的東西被破壞、離散。所愛的東西被破壞、離散，也有兩種情況：第一種是人中的五陰壞滅，第二種是天上的五陰壞滅。像這樣，人天所愛的五陰，分別計算有無數種，這就叫做愛別離苦。什麼叫做怨憎會苦呢？和所不愛的人聚集在一起。和所不愛的人聚集在一起，又有三種情況：就是地獄、餓鬼、畜生。像這樣三惡道分別計算有無數種，這就叫做怨憎會苦。什麼叫做求不得苦呢？求不得苦又有兩種：第一種是在所希望的地方求而不能得到，第二種是花費很多力氣卻得不到回報，像這樣就叫做求不得苦。什麼叫做五盛陰苦呢？五盛陰苦就是生苦、老苦、病苦、死苦、愛別離苦、怨憎會苦、求不得苦，所以叫做五盛陰苦。 『迦葉（佛陀的弟子）！』生的根本，總共有這七種苦，老苦乃至五盛陰苦。『迦葉！』衰老這種現象不是所有生命都有的，佛和諸天是絕對沒有的，人中不一定，有的有，有的沒有。『迦葉！』三界（欲界、色界、無色界）受生，沒有不經歷生的，老不一定，所以一切的生是根本。
【English Translation】 English version There are also three kinds of death: the first is when life ends but blessings have not, the second is when blessings end but life has not, and the third is when both blessings and life end. Deaths caused by external factors are also of three kinds: the first is death by unnatural suicide, the second is death by being killed by others, and the third is mutual death. There are also three kinds of death: the first is death by negligence, the second is death by breaking precepts, and the third is death by destroying the root of life. What is called death by negligence? If someone slanders the Mahayana Vaipulya Prajna Paramita (the wisdom scriptures of Mahayana Buddhism), this is called death by negligence. What is called death by breaking precepts? Violating the precepts established by the Buddhas of the past, present, and future, this is called death by breaking precepts. What is called death by destroying the root of life? Abandoning the five aggregates (the five elements that constitute life: form, sensation, perception, mental formations, and consciousness), this is called death by destroying the root of life. Thus, this is called death as great suffering. 'What is called the suffering of separation from loved ones?' The destruction and separation of what is loved. The destruction and separation of what is loved also has two aspects: the first is the destruction of the five aggregates in humans, and the second is the destruction of the five aggregates in the heavens. Thus, the five aggregates loved by humans and gods, when calculated separately, are countless, and this is called the suffering of separation from loved ones. What is called the suffering of encountering what is hated? Gathering together with what is not loved. Gathering together with what is not loved has three aspects: namely, hell, hungry ghosts, and animals. Thus, these three evil realms, when calculated separately, are countless, and this is called the suffering of encountering what is hated. What is called the suffering of not getting what one seeks? The suffering of not getting what one seeks has two aspects: the first is seeking in the desired place but not being able to obtain it, and the second is expending much effort but not receiving a reward. Thus, this is called the suffering of not getting what one seeks. What is called the suffering of the five flourishing aggregates? The suffering of the five flourishing aggregates is the suffering of birth, the suffering of old age, the suffering of sickness, the suffering of death, the suffering of separation from loved ones, the suffering of encountering what is hated, and the suffering of not getting what one seeks. Therefore, it is called the suffering of the five flourishing aggregates.' 'Kasyapa (a disciple of the Buddha)!' The root of birth, there are altogether these seven kinds of suffering, from the suffering of old age to the suffering of the five flourishing aggregates. 'Kasyapa!' The phenomenon of aging is not present in all lives; Buddhas and gods absolutely do not have it, and among humans it is uncertain, some have it and some do not. 'Kasyapa!' In the three realms (the desire realm, the form realm, and the formless realm), there is no one who is born without experiencing birth, but aging is not certain, therefore all birth is the root.
迦葉！世間眾生顛倒覆心，貪著生相，厭患老死。迦葉！菩薩不爾，觀其初生，已見過患。迦葉！如有女人入於他舍，是女端正，顏貌瑰麗，以好瓔珞莊嚴其身。主人見已即便問言：『汝字何等？系屬於誰？』女人答言：『我身即是功德大天。』主人問言：『汝所至處為何所作？』女人答言：『我所至處，能與種種金銀琉璃、頗梨真珠、珊瑚虎珀、車𤦲馬瑙、象馬車乘、奴婢僕使。』主人聞已，心生歡喜，踴躍無量：『我今福德，故令汝來至我舍宅。』即便燒香散花，供養恭敬禮拜。復于門外更見一女，其形醜陋，衣裳弊壞，多諸垢膩，面板皴裂，其色艾白。見已問言：『汝字何等？系屬誰家？』女人答言：『我字黑闇。』復問：『何故名為黑闇？』女人答言：『我所行處，能令其家所有財寶一切衰秏。』主人聞已，即持利刀，作如是言：『汝若不去，當斷汝命。』女人答言：『汝甚愚癡，無有智慧。』主人問言：『何故名我癡無智慧？』女人答言：『汝舍中者，即是我姊。我常與姊，進止共俱，汝若驅我，亦當驅彼。』主人還入問功德天：『外有一女，云是汝妹。實為是不？』功德天言：『實是我妹，我與此妹，行住共俱，未曾相離。隨所住處，我常作好，彼常作惡，我常利益，彼常作衰。若愛我者，亦應愛彼，若
見恭敬，亦應敬彼。』主人即言：『若有如是好惡事者，我俱不用，各隨意去。』是時二女，俱共相將還其所止。爾時主人見其還去，心生歡喜踴躍無量。是時二女復共相隨至一貧家。貧人見已，心生歡喜，即請之言：『從今已去，愿汝二人，常住我家。』功德天言：『我等先以為他所驅，汝復何緣俱請我住？』貧人答言：『汝今念我，我以汝故，復當敬彼，是故俱請令住我家。』迦葉！菩薩摩訶薩亦復如是，不願生天，以生當有老病死故，是以俱棄，曾無愛心。凡夫愚人不知老病死等過患，是故貪受生死二法。
「複次迦葉！如婆羅門幼稚童子，為饑所逼，見人糞中有庵羅果即便取之。有智見已，呵責之言：『汝婆羅門，種姓清凈，何故取是糞中穢果？』童子聞已，赧然有愧，即答之言：『我實不食，為欲洗凈，還棄捨之。』智者語言：『汝大愚癡，若還棄者，本不應取。』善男子！菩薩摩訶薩亦復如是，於此生分，不受不捨，如彼智者呵責童子。凡夫之人欣生惡死，如彼童子取果還棄。
「複次迦葉！譬如四衢道頭，有人器盛滿食，色香味具，而欲賣之。有人遠來饑虛羸乏，見其飯食色香味具，即指之言：『此是何物？』食主答言：『此是上食，色香味具。若食此食，得色得力、能除飢渴、得見諸天
【現代漢語翻譯】 現代漢語譯本 『見到恭敬的人，也應該尊敬他們。』主人就說：『如果有這樣喜歡和厭惡的事情，我都不需要，你們各自隨意離開吧。』當時，兩個女子就一起離開了那裡。那時，主人看到她們離開，心中無比歡喜。當時，兩個女子又一起去到一家貧窮的人家。窮人看到她們，心中歡喜，就邀請她們說：『從今以後，希望你們兩個，常住我家。』功德天（Gongde Tian，掌管功德和福報的天神）說：『我們先前被別人趕走，你又為什麼邀請我們一起住下呢？』窮人回答說：『你們現在想著我，我因為你們的緣故，也會尊敬她們，所以邀請你們一起住在我家。』迦葉（Jiaye，佛陀的十大弟子之一）！菩薩摩訶薩（Pusa Mohesa，偉大的菩薩）也是這樣，不希望生到天界，因為生到天界也會有衰老、疾病和死亡，因此都捨棄，沒有絲毫的愛戀之心。凡夫愚人不知道衰老、疾病和死亡等過患，所以貪戀接受生死這兩種狀態。 『再者，迦葉！比如婆羅門（Poluomen，古印度祭司階層）的年幼孩子，因為飢餓所迫，看到人糞中有庵羅果（Anluo Guo，一種水果），就拿起來吃。有智慧的人看到后，呵斥他說：『你是婆羅門，種姓清凈，為什麼拿糞中的污穢果子？』孩子聽了，羞愧難當，就回答說：『我其實不吃，只是想洗乾淨，然後扔掉。』智者說：『你太愚蠢了，如果還要扔掉，本來就不應該拿。』善男子！菩薩摩訶薩也是這樣，對於此生的分，不接受也不捨棄，就像那位智者呵斥孩子一樣。凡夫之人喜歡生而厭惡死，就像那個孩子拿了果子又要扔掉。 『再者，迦葉！譬如在十字路口，有人用器皿盛滿食物，色香味俱全，想要賣掉。有個人從遠處來，飢餓虛弱，看到那飯食色香味俱全，就指著說：『這是什麼東西？』賣食物的人回答說：『這是上好的食物，色香味俱全。如果吃了這食物，就能得到顏色和力量，能消除飢渴，能見到諸天（Zhu Tian，天神）。』
【English Translation】 English version 'Seeing those who are respectful, one should also respect them.' The master then said, 'If there are such matters of liking and disliking, I do not need either of you, you may each leave as you wish.' At that time, the two women left together. Then, the master, seeing them leave, felt immeasurable joy in his heart. At that time, the two women went together to a poor family. The poor man, seeing them, felt joy in his heart and invited them, saying, 'From now on, I wish that you two would always stay in my house.' The Goddess of Merit (Gongde Tian, deity in charge of merit and blessings) said, 'We were previously driven away by others, why do you invite us to stay together?' The poor man replied, 'You now think of me, and because of you, I will also respect them, therefore I invite you to stay in my house together.' Kashyapa (Jiaye, one of the ten major disciples of the Buddha)! The Bodhisattva Mahasattva (Pusa Mohesa, a great Bodhisattva) is also like this, not wishing to be born in the heavens, because being born in the heavens will also have old age, sickness, and death, therefore they abandon all of it, without any attachment. Ordinary foolish people do not know the faults of old age, sickness, and death, therefore they greedily accept the two states of birth and death. 'Furthermore, Kashyapa! For example, a young child of the Brahmin (Poluomen, the priestly class in ancient India) caste, being compelled by hunger, sees an amra fruit (Anluo Guo, a type of fruit) in human feces and picks it up to eat. A wise person, seeing this, scolds him, saying, 'You are a Brahmin, of pure lineage, why do you take the filthy fruit from the feces?' The child, hearing this, felt ashamed and replied, 'I am not actually eating it, I just want to wash it clean and then throw it away.' The wise person said, 'You are very foolish, if you are going to throw it away, you should not have picked it up in the first place.' Good man! The Bodhisattva Mahasattva is also like this, regarding this life, neither accepting nor abandoning it, just like that wise person scolding the child. Ordinary people are happy with birth and dislike death, just like that child who picks up the fruit and then throws it away. 'Furthermore, Kashyapa! For example, at a crossroads, someone has a vessel filled with food, with all colors, flavors, and aromas, and wants to sell it. Someone comes from afar, hungry and weak, sees the food with all its colors, flavors, and aromas, and points to it, saying, 'What is this?' The food seller replies, 'This is excellent food, with all colors, flavors, and aromas. If you eat this food, you will gain color and strength, be able to eliminate hunger and thirst, and be able to see the gods (Zhu Tian, deities).'
；唯有一患，所謂命終。』是人聞已，即作是念：『我今不用色力見天，亦不用死。』即作是言：『食是食已，若命終者，汝今何用於此賣之？』食主答言：『有智之人，終不肯買。唯有愚人不知是事，多與我價，貪而食之。』善男子！菩薩摩訶薩亦復如是，不願生天，得色得力見於諸天。何以故？以其不免諸苦惱故。凡夫愚癡，隨有生處，皆悉貪愛，以其不見老病死故。
「複次善男子！譬如毒樹，根亦能殺，莖亦能殺，皮花果實悉亦能殺。善男子！二十五有受生之處，所受五陰，亦復如是，一切能殺。複次迦葉！譬如糞穢，多少俱臭。善男子！生亦如是，設壽八萬，下至十歲，俱亦受苦。複次迦葉！譬如險岸，上有草覆，于彼岸邊，多有甘露。若有食者，壽天千年，永除諸病，安隱快樂。凡夫愚人，貪其味故，不知其下有大深坑，即前欲取，不覺腳跌，墮坑而死。智者知已，舍離遠去。善男子！菩薩摩訶薩亦復如是，尚不欲受天上妙食，況復人中？凡夫之人乃于地獄吞啖鐵丸，況復人天，上妙餚饌而不能食？迦葉！以如是喻，及余無量無邊譬喻，當知是生，實為大苦。迦葉！是名菩薩摩訶薩住于大乘大涅槃經，觀于生苦。
「迦葉，云何菩薩摩訶薩，於是大乘大涅槃經觀于老苦？老者能為咳逆上氣，
【現代漢語翻譯】 現代漢語譯本：『只有一種憂患，那就是死亡。』這個人聽了之後，就想：『我現在不用依靠色身的力量去見天神，也不想經歷死亡。』於是就說：『吃了你這食物，如果會死，你現在賣它有什麼用呢？』賣食物的人回答說：『有智慧的人，終究不會買。只有愚蠢的人不知道這件事，會給我高價，貪婪地吃它。』善男子！菩薩摩訶薩也是這樣，不希望昇天，獲得色身和力量去見諸天。為什麼呢？因為他們不能免除各種苦惱。凡夫愚癡，無論投生到哪裡，都貪戀愛著，因為他們看不到衰老、疾病和死亡。
『再者，善男子！譬如毒樹，根能殺人，莖也能殺人，樹皮、花、果實都能殺人。善男子！二十五種有情眾生受生之處，所承受的五陰，也是這樣，一切都能帶來殺害。再者，迦葉！譬如糞便，無論多少都臭。善男子！生命也是這樣，即使壽命有八萬歲，甚至只有十歲，都會遭受痛苦。再者，迦葉！譬如險峻的岸邊，上面覆蓋著草，在那岸邊，有很多甘露。如果有人吃了，可以活千年，永遠消除各種疾病，安穩快樂。凡夫愚人，貪圖它的味道，不知道下面有大深坑，就想上前去取，不小心腳滑，掉進坑裡死了。有智慧的人知道后，就會捨棄並遠離。善男子！菩薩摩訶薩也是這樣，尚且不希望接受天上的美味食物，更何況是人間的食物呢？凡夫之人甚至在地獄吞吃鐵丸，更何況是人天界的美好佳餚，他們都不能食用？迦葉！通過這樣的比喻，以及其他無數無邊的比喻，應當知道生命，確實是巨大的痛苦。迦葉！這就是菩薩摩訶薩安住于大乘大涅槃經，觀察生命之苦。
『迦葉，菩薩摩訶薩如何在大乘大涅槃經中觀察衰老之苦呢？衰老會引起咳嗽、氣喘，' 現代漢語譯本：身體衰弱，容貌醜陋，氣力衰退，諸根暗鈍，飲食減少，睡眠不安，行步艱難，坐起不便，心懷憂愁，常念死亡。迦葉！是名菩薩摩訶薩住于大乘大涅槃經，觀于老苦。』
【English Translation】 English version: 『There is only one worry, which is the end of life.』 Upon hearing this, the person thought: 『Now I do not need to rely on the power of form to see the gods, nor do I want to experience death.』 Then he said: 『If eating this food will lead to death, what is the use of you selling it now?』 The food seller replied: 『Wise people will never buy it. Only foolish people who do not know this will give me a high price, greedily eating it.』 Good man! Bodhisattva Mahasattvas are also like this, not wishing to be born in heaven, to gain form and power to see the gods. Why? Because they cannot escape all kinds of suffering. Ordinary people are foolish, wherever they are born, they are greedy and attached, because they do not see old age, sickness, and death.
『Furthermore, good man! It is like a poisonous tree, the root can kill, the stem can kill, the bark, flowers, and fruits can all kill. Good man! The twenty-five realms of sentient beings, the five aggregates they receive, are also like this, all can bring about killing. Furthermore, Kashyapa! It is like dung, whether little or much, it all stinks. Good man! Life is also like this, even if the lifespan is eighty thousand years, or even just ten years, all will suffer. Furthermore, Kashyapa! It is like a dangerous cliff, covered with grass on top, and on that shore, there is much nectar. If someone eats it, they can live for a thousand years, forever eliminating all diseases, peaceful and happy. Ordinary foolish people, greedy for its taste, do not know that there is a deep pit below, and they want to go forward to take it, but they accidentally slip and fall into the pit and die. Wise people, knowing this, will abandon it and stay far away. Good man! Bodhisattva Mahasattvas are also like this, not even wishing to receive the delicious food of heaven, let alone the food of humans? Ordinary people even swallow iron balls in hell, let alone the wonderful delicacies of the human and heavenly realms, they cannot eat them? Kashyapa! Through such metaphors, and countless other metaphors, it should be known that life is indeed a great suffering. Kashyapa! This is how Bodhisattva Mahasattvas, abiding in the Great Vehicle Mahaparinirvana Sutra, contemplate the suffering of birth.
『Kashyapa, how do Bodhisattva Mahasattvas, in this Great Vehicle Mahaparinirvana Sutra, contemplate the suffering of old age? Old age can cause coughing, shortness of breath,' English version: weakness of the body, ugliness of appearance, decline of strength, dullness of the senses, reduced appetite, restless sleep, difficulty in walking, inconvenience in sitting and standing, a heart full of sorrow, and constant thoughts of death. Kashyapa! This is how Bodhisattva Mahasattvas, abiding in the Great Vehicle Mahaparinirvana Sutra, contemplate the suffering of old age.』
能壞勇力、憶念進持、盛年快樂、憍慢貢高、安隱自恣，能作背膢、懈怠懶惰，為他所輕。迦葉！譬如池水，蓮花滿中，開敷鮮榮，甚可愛樂，值天降雹，悉皆破壞。善男子！老亦如是，悉能破壞盛壯好色。複次迦葉！譬如國王，有一智臣善知兵法，有敵國王拒逆不順，王遣此臣往討伐之，即便擒獲將來詣王。老亦如是，擒獲壯色，將付死王。複次迦葉！譬如折軸，無所複用，老亦如是無所複用。複次迦葉！如大富家，多有財寶，金銀琉璃、珊瑚虎珀、車𤦲馬瑙。有諸怨賊，若入其家，即能劫奪，悉令空盡。善男子！盛年好色亦復如是，常為老賊之所劫奪。複次迦葉！譬如貧人貪著上膳、細軟衣裳，雖復悕望而不能得。善男子！老亦如是，雖有貪心，欲受富樂，五欲自恣，而不能得。複次迦葉！如陸地龜，心常念水。善男子！人亦如是，既為衰老之所幹枯，心常憶念壯時所受五欲之樂。複次迦葉！猶如秋月，所有蓮花皆為一切之所樂見，及其萎黃，人所惡賤。善男子！盛年壯色，亦復如是，悉為一切之所愛樂，及其老至，眾所惡賤。複次迦葉！譬如甘蔗，既被壓已，滓無復味。善男子！壯年盛色亦復如是，既被老壓，無三種味：一出家味，二讀誦味，三坐禪味。複次迦葉！譬如滿月，夜多光明，晝則不爾。善男子！人
【現代漢語翻譯】 現代漢語譯本 能摧毀勇猛的力量、憶念和精進的修行、盛年的快樂、驕傲自大、安逸放縱，能使人背離正道、懈怠懶惰，被他人輕視。迦葉（Kāśyapa，佛陀的弟子）！譬如池塘里的水，蓮花盛開，鮮艷美麗，非常可愛，但如果遇到天降冰雹，就會全部被摧毀。善男子！衰老也是如此，能摧毀所有強壯美好的容顏。再者，迦葉！譬如一位國王，有一位精通兵法的智臣，有敵國不服從，國王派遣這位大臣去討伐，他立刻擒獲敵人帶回給國王。衰老也是如此，擒獲強壯的容顏，將之交給死亡之王。再者，迦葉！譬如折斷的軸，再也沒有用處，衰老也是如此，毫無用處。再者，迦葉！譬如一個富裕的家庭，擁有許多財寶，金銀琉璃、珊瑚琥珀、硨磲瑪瑙。如果有盜賊進入家中，就能搶奪一空，使其變得空無所有。善男子！盛年美好的容顏也是如此，常常被衰老這個盜賊所劫奪。再者，迦葉！譬如貧窮的人貪戀美味佳餚、柔軟的衣裳，雖然渴望卻無法得到。善男子！衰老也是如此，雖然有貪心，想要享受富裕的快樂，放縱五欲，卻無法得到。再者，迦葉！譬如陸地上的烏龜，心中常常想著水。善男子！人也是如此，一旦被衰老所摧殘，心中常常回憶壯年時所享受的五欲之樂。再者，迦葉！猶如秋天的月亮，所有的蓮花都被人喜愛，但當它們枯萎發黃時，人們就會厭惡輕賤。善男子！盛年強壯的容顏也是如此，都被人喜愛，但當衰老來臨時，就會被眾人厭惡輕賤。再者，迦葉！譬如甘蔗，被壓榨之後，渣滓就沒有任何味道了。善男子！壯年美好的容顏也是如此，一旦被衰老壓榨，就沒有三種味道了：一是出家的味道，二是讀誦的味道，三是坐禪的味道。再者，迦葉！譬如滿月，夜晚光明，白天則不然。善男子！人
【English Translation】 English version It can destroy courageous strength, mindfulness and diligent practice, the happiness of youth, arrogance and pride, peaceful ease and self-indulgence. It can cause one to turn away from the right path, become lazy and indolent, and be despised by others. Kāśyapa (a disciple of the Buddha)! It is like a pond of water, full of lotuses, blooming brightly and beautifully, very lovely, but if it encounters a hailstorm, they will all be destroyed. Good man! Old age is also like this, it can destroy all strong and beautiful appearances. Furthermore, Kāśyapa! It is like a king who has a wise minister skilled in military strategy. If an enemy king refuses to submit, the king sends this minister to attack, and he immediately captures the enemy and brings him back to the king. Old age is also like this, it captures the strong appearance and hands it over to the king of death. Furthermore, Kāśyapa! It is like a broken axle, which is no longer useful. Old age is also like this, it is useless. Furthermore, Kāśyapa! It is like a wealthy family, with many treasures, gold, silver, lapis lazuli, coral, amber, tridacna, and agate. If thieves enter the house, they can rob everything, leaving it empty. Good man! The beautiful appearance of youth is also like this, it is often robbed by the thief of old age. Furthermore, Kāśyapa! It is like a poor person who craves delicious food and soft clothing, but although he desires them, he cannot obtain them. Good man! Old age is also like this, although one has greed, wanting to enjoy the happiness of wealth and indulge in the five desires, one cannot obtain them. Furthermore, Kāśyapa! It is like a land turtle, whose mind is always thinking of water. Good man! People are also like this, once they are withered by old age, their minds often recall the pleasures of the five desires they enjoyed in their youth. Furthermore, Kāśyapa! It is like the autumn moon, when all the lotuses are loved by everyone, but when they wither and turn yellow, people will dislike and despise them. Good man! The strong and beautiful appearance of youth is also like this, it is loved by everyone, but when old age arrives, it will be disliked and despised by all. Furthermore, Kāśyapa! It is like sugarcane, once it has been pressed, the dregs have no taste. Good man! The beautiful appearance of youth is also like this, once it has been pressed by old age, it has no three tastes: the taste of renunciation, the taste of recitation, and the taste of meditation. Furthermore, Kāśyapa! It is like the full moon, which is bright at night, but not during the day. Good man! People
亦如是，壯則端嚴，形貌瑰瑋，老則衰羸，形神枯悴。
「複次迦葉！譬如有王，常以正法治於國土，真實無曲，慈悲好施。時為敵國之所破壞，流離逃迸，遂至他土。他土人民見已，生於憐愍之心，咸作是言：『大王！往日正法治國，不抂萬姓，如何一旦流離至此？』善男子！人亦如是，既為衰老所壞敗已，常贊壯時所行事業。複次迦葉！譬如燈炷，唯賴膏油，膏油既盡，勢不久停。善男子！人亦如是，唯賴壯膏，壯膏既盡，衰老之炷何得久停？複次迦葉！譬如枯河，不能利益人及非人、飛鳥走獸。善男子！人亦如是，為老所枯，不能利益一切作業。複次迦葉！譬如河岸臨峻之樹，若遇暴風必當顛墜。善男子！人亦如是，臨老險岸，死風既至，勢不得住。複次迦葉！如車軸折，不任過載。善男子！老亦如是，不能咨受一切善法。複次迦葉！譬如嬰兒為人所輕。善男子！老亦如是，常為一切之所輕毀。迦葉！以是等喻，及余無量無邊譬喻，當知是老，實為大苦。迦葉！是名菩薩摩訶薩修行大乘大涅槃經，觀于老苦。
「迦葉！云何菩薩摩訶薩修行大乘大涅槃經，觀于病苦？所謂病者，能壞一切安隱樂事，譬如雹雨傷壞穀苗。複次迦葉！如人有怨，心常憂愁，而懷恐怖。善男子！一切眾生亦復如是，常畏病
【現代漢語翻譯】 現代漢語譯本：也像這樣，年輕力壯時儀表堂堂，容貌瑰麗奇偉，年老時則衰弱羸瘦，精神枯槁憔悴。 『再者，迦葉！譬如有一位國王，常常以正法治理國家，真實不虛，慈悲好施。當時被敵國攻破，流離失所，逃到其他地方。其他地方的人民見到他后，心生憐憫，都這樣說：『大王！您往日以正法治理國家，不冤枉百姓，為何一旦流落到這裡？』善男子！人也像這樣，既然被衰老所摧殘敗壞，常常讚歎壯年時所做的事業。再者，迦葉！譬如燈芯，只依賴燈油，燈油既然耗盡，燈芯的燃燒勢必不能長久。善男子！人也像這樣，只依賴壯年時的精力，壯年精力既然耗盡，衰老的身體又怎能長久維持？再者，迦葉！譬如干枯的河流，不能利益人和非人、飛鳥走獸。善男子！人也像這樣，被衰老所枯竭，不能利益一切事業。再者，迦葉！譬如河岸邊臨近懸崖的樹木，如果遇到暴風必定會傾倒墜落。善男子！人也像這樣，臨近衰老的險岸，死亡的風一旦到來，勢必不能停留。再者，迦葉！譬如車軸斷裂，不能承受過載。善男子！衰老也像這樣，不能接受一切善法。再者，迦葉！譬如嬰兒被人輕視。善男子！衰老也像這樣，常常被一切人輕視譭謗。迦葉！以這些比喻，以及其他無量無邊的比喻，應當知道衰老，實在是巨大的痛苦。迦葉！這名為菩薩摩訶薩修行大乘大涅槃經，觀察衰老之苦。 『迦葉！菩薩摩訶薩如何修行大乘大涅槃經，觀察病苦？所謂病，能破壞一切安穩快樂的事情，譬如冰雹雨傷害破壞穀苗。再者，迦葉！譬如人有仇敵，心中常常憂愁，並且懷有恐懼。善男子！一切眾生也像這樣，常常畏懼疾病。
【English Translation】 English version: It is also like this: when strong, one is dignified and has a magnificent appearance; when old, one is weak and frail, with a withered and haggard spirit. 'Furthermore, Kashyapa! It is like a king who always governs his country with righteous laws, being truthful and without deceit, compassionate and generous. At that time, he is destroyed by an enemy country, becomes displaced, and flees to another land. The people of that other land, upon seeing him, feel compassion and all say: 『Great King! In the past, you governed your country with righteous laws, not wronging the people. How is it that you have now become displaced and come here?』 Good man! People are also like this. Once they are destroyed and ruined by old age, they often praise the deeds they performed when they were strong. Furthermore, Kashyapa! It is like a lamp wick, which relies solely on oil. Once the oil is exhausted, the flame cannot last long. Good man! People are also like this. They rely solely on the vigor of their youth. Once the vigor of youth is exhausted, how can the wick of old age last long? Furthermore, Kashyapa! It is like a dried-up river, which cannot benefit humans, non-humans, flying birds, or running beasts. Good man! People are also like this. They are dried up by old age and cannot benefit any activities. Furthermore, Kashyapa! It is like a tree on a steep riverbank, which will surely fall when it encounters a violent storm. Good man! People are also like this. They are on the dangerous bank of old age, and when the wind of death arrives, they cannot stay. Furthermore, Kashyapa! It is like a broken axle, which cannot bear heavy loads. Good man! Old age is also like this; it cannot receive all good dharmas. Furthermore, Kashyapa! It is like an infant who is looked down upon by others. Good man! Old age is also like this; it is often looked down upon and reviled by everyone. Kashyapa! With these analogies, and countless other analogies, you should know that old age is truly a great suffering. Kashyapa! This is called the Bodhisattva Mahasattva practicing the Great Vehicle Great Nirvana Sutra, contemplating the suffering of old age.' 'Kashyapa! How does a Bodhisattva Mahasattva practice the Great Vehicle Great Nirvana Sutra, contemplating the suffering of illness? The so-called illness is that which can destroy all peaceful and joyful things, like hail that damages and destroys grain seedlings. Furthermore, Kashyapa! It is like a person who has an enemy, whose heart is always filled with worry and fear. Good man! All sentient beings are also like this; they are always afraid of illness.'
苦，心懷愁憂。複次迦葉！譬如有人，形貌端正，為王夫人慾心所愛，遣使逼喚，與共交通。時王捕得，即便使人，挑其一目、截其一耳、斷一手足，是人爾時形容改異，人所惡賤。善男子！人亦如是，雖復身體耳目具足，既為病苦所纏逼已，則為眾人之所惡賤。複次迦葉！如芭蕉樹、竹葦蘆騾，有子則死。善男子！人亦如是，有病則死。複次迦葉！如轉輪王，主兵大臣常在前導，王隨後行。亦如魚王、蟻王、䗍王、牛王、商主，在前行時，如是諸眾，悉皆隨從，無舍離者。善男子！死轉輪王亦復如是，常隨病臣不相舍離。魚、蟻、䗍、牛、商主、病王亦復如是，常為死眾之所隨逐。迦葉！病因緣者，所謂苦惱、愁憂悲嘆、身心不安，或為怨賊之所逼害，破壞浮囊，撥撤橋樑，亦能劫奪正念根本，復能破壞盛壯好色、力勢安樂，除舍慚愧，能為身心焦熱熾然。以是等喻，及余無量無邊譬喻，當知病苦是為大苦。迦葉！是名菩薩摩訶薩修行大乘大涅槃經，觀于病苦。
「迦葉！云何菩薩摩訶薩修行大乘大涅槃經，觀于死苦？所謂死者，能燒滅故。迦葉！如火災起，能燒一切，唯除二禪，力不至故。善男子！死火亦爾能燒一切，唯除菩薩住于大乘大般涅槃，勢不及故。複次迦葉！如水災起，一切漂沒，唯除三禪，力
【現代漢語翻譯】 現代漢語譯本：苦，心中充滿憂愁。再者，迦葉（佛陀弟子名）！譬如有人，容貌端正，被國王的妃子因慾望所愛，派遣使者強行召見，與她交合。後來被國王抓獲，立即讓人挖去他的一隻眼睛、砍掉他的一隻耳朵、砍斷他的一手一足，這個人那時容貌改變，被人厭惡輕賤。善男子！人也是這樣，即使身體耳目健全，一旦被病苦纏繞逼迫，就會被眾人厭惡輕賤。再者，迦葉！就像芭蕉樹、竹子、蘆葦、騾子，有了果實就會死亡。善男子！人也是這樣，有了疾病就會死亡。再者，迦葉！就像轉輪王（擁有統治世界的理想君主），主兵大臣常常在前面引導，國王隨後而行。也像魚王、蟻王、蚊王、牛王、商隊首領，在前面行走時，這些眾人都跟隨，沒有捨棄離開的。善男子！死亡的轉輪王也是這樣，常常被病臣跟隨不相舍離。魚、蟻、蚊、牛、商隊首領、病王也是這樣，常常被死亡的隊伍所追隨。迦葉！疾病的因緣，就是所謂的苦惱、憂愁悲嘆、身心不安，或者被怨賊所逼迫傷害，破壞身體，摧毀橋樑，也能劫奪正念的根本，還能破壞強壯美好的容貌、力量和安樂，去除羞愧，能使身心焦熱熾盛。通過這些比喻，以及其他無量無邊的比喻，應當知道病苦是很大的痛苦。迦葉！這叫做菩薩摩訶薩（偉大的菩薩）修行大乘大涅槃經，觀察病苦。 「迦葉！菩薩摩訶薩修行大乘大涅槃經，如何觀察死苦？所謂的死亡，能夠焚燒燬滅一切。迦葉！就像火災發生，能夠焚燒一切，唯獨除了二禪（佛教禪定的一種境界），因為力量達不到。善男子！死亡之火也是這樣，能夠焚燒一切，唯獨除了菩薩安住于大乘大般涅槃（佛教最高境界），因為力量達不到。再者，迦葉！就像水災發生，一切都被淹沒，唯獨除了三禪（佛教禪定的一種境界），因為力量達不到。
【English Translation】 English version: Suffering is to be filled with sorrow and worry. Furthermore, Kashyapa (a disciple of the Buddha)! It is like a person who is handsome and is loved by the king's wife due to her desire. She sends a messenger to forcefully summon him to have intercourse with her. Later, he is captured by the king, who immediately has one of his eyes gouged out, one of his ears cut off, and one of his hand and foot severed. At that time, this person's appearance is altered, and he is despised and scorned by others. Good man! People are also like this. Even if their bodies and senses are complete, once they are entangled and oppressed by the suffering of illness, they will be despised and scorned by everyone. Furthermore, Kashyapa! Just like banana trees, bamboo, reeds, and mules, they die when they bear fruit. Good man! People are also like this; they die when they have diseases. Furthermore, Kashyapa! Just like a Chakravartin king (an ideal monarch who rules the world), the chief minister of the army always leads the way, and the king follows behind. It is also like the king of fish, the king of ants, the king of mosquitoes, the king of cattle, and the leader of a merchant caravan. When they walk in front, all these people follow, without abandoning or leaving. Good man! The dead Chakravartin king is also like this; he is always followed by the minister of illness, who does not leave him. The fish, ants, mosquitoes, cattle, caravan leader, and the sick king are also like this; they are always followed by the crowd of death. Kashyapa! The causes of illness are what are called suffering, worry, sorrow, lamentation, and unease of body and mind. Or they are caused by being oppressed and harmed by enemies and thieves, destroying the body, demolishing bridges, and also being able to rob the root of right mindfulness. They can also destroy the strong and beautiful appearance, strength, and peace, remove shame, and cause the body and mind to be scorched and inflamed. Through these metaphors, and other immeasurable and boundless metaphors, it should be known that the suffering of illness is a great suffering. Kashyapa! This is called the Bodhisattva Mahasattva (a great Bodhisattva) practicing the Great Vehicle Mahaparinirvana Sutra, observing the suffering of illness. 「Kashyapa! How does a Bodhisattva Mahasattva practice the Great Vehicle Mahaparinirvana Sutra, observing the suffering of death? What is called death is that which can burn and destroy everything. Kashyapa! Just like a fire disaster arises, it can burn everything, except for the second dhyana (a state of Buddhist meditation), because its power does not reach there. Good man! The fire of death is also like this; it can burn everything, except for the Bodhisattva who dwells in the Great Vehicle Mahaparinirvana (the highest state of Buddhism), because its power does not reach there. Furthermore, Kashyapa! Just like a flood disaster arises, everything is submerged, except for the third dhyana (a state of Buddhist meditation), because its power does not reach there.
不至故。善男子！死水亦爾，漂沒一切，唯除菩薩住于大乘大般涅槃。複次迦葉！如風災起，能吹一切悉令散滅，唯除四禪，力不至故。善男子！死風亦爾，悉能吹滅一切所有，唯除菩薩住于大乘大般涅槃。」
迦葉菩薩白佛言：「世尊！彼第四禪，以何因緣，風不能吹，水不能漂，火不能燒？」
佛告迦葉：「善男子！彼第四禪，內外過患一切無故。善男子！初禪過患，內有覺觀，外有火災。二禪過患，內有歡喜，外有水災。三禪過患，內有喘息，外有風災。善男子！彼第四禪，內外過患一切俱無，是故諸災不能及之。善男子！菩薩摩訶薩亦復如是，安住大乘大般涅槃，內外過患一切皆盡，是故死王不能及之。
「複次善男子！如金翅鳥能啖能消一切龍魚、金銀等寶，唯除金剛不能令消。善男子！死金翅鳥亦復如是，能啖能消一切眾生，唯不能消住于大乘大般涅槃菩薩摩訶薩。複次迦葉！譬如河岸所有草木，大水瀑漲，悉隨漂流入于大海，唯除楊柳以其軟故。善男子！一切眾生亦復如是，悉皆隨流入于死海，唯除菩薩住于大乘大般涅槃。複次迦葉！如那羅延，悉能摧伏一切力士，唯除大風。何以故？以無礙故。善男子！死那羅延亦復如是，悉能摧伏一切眾生，唯除菩薩住于大乘大般涅槃。何以故
【現代漢語翻譯】 現代漢語譯本：
『不能到達那個地方。善男子！死水也是這樣，它會淹沒一切，唯獨菩薩安住于大乘大般涅槃（偉大的解脫）不受影響。』
『再者，迦葉！就像風災興起，能夠吹散一切，唯獨四禪（佛教的四種禪定境界）不受影響，因為風的力量無法到達那裡。善男子！死風也是這樣，它能吹滅一切所有，唯獨菩薩安住于大乘大般涅槃不受影響。』 迦葉菩薩問佛說：『世尊！那第四禪，因為什麼因緣，風不能吹動，水不能漂流，火不能燃燒呢？』 佛告訴迦葉：『善男子！那第四禪，內外一切過患都沒有。善男子！初禪的過患，內在有覺觀（初步的思考和觀察），外在有火災。二禪的過患，內在有歡喜，外在有水災。三禪的過患，內在有喘息，外在有風災。善男子！那第四禪，內外一切過患都沒有，所以各種災難不能侵擾它。善男子！菩薩摩訶薩（偉大的菩薩）也是這樣，安住于大乘大般涅槃，內外一切過患都已消除，所以死王不能侵擾他們。』 『再者，善男子！就像金翅鳥（神鳥）能夠吞食和消化一切龍魚、金銀等寶物，唯獨金剛（最堅硬的物質）不能消化。善男子！死金翅鳥也是這樣，能夠吞食和消化一切眾生，唯獨不能消化安住于大乘大般涅槃的菩薩摩訶薩。再者，迦葉！譬如河岸所有的草木，大水暴漲時，都會被衝入大海，唯獨楊柳因為柔軟而不會被沖走。善男子！一切眾生也是這樣，都會被衝入死亡之海，唯獨菩薩安住于大乘大般涅槃不受影響。再者，迦葉！就像那羅延（印度神話中的大力神），能夠摧伏一切力士，唯獨大風不能摧伏。為什麼呢？因為大風沒有阻礙。善男子！死那羅延也是這樣，能夠摧伏一切眾生，唯獨菩薩安住于大乘大般涅槃不受影響。為什麼呢？』
【English Translation】 English version:
'It does not reach that place. Good man! The water of death is also like this, it drowns everything, except for Bodhisattvas who abide in the Great Vehicle of Great Nirvana (the great liberation).'
'Furthermore, Kashyapa! Just like when a wind disaster arises, it can blow everything away, except for the Fourth Dhyana (the four meditative states in Buddhism), because the power of the wind cannot reach there. Good man! The wind of death is also like this, it can blow away everything, except for Bodhisattvas who abide in the Great Vehicle of Great Nirvana.' Bodhisattva Kashyapa asked the Buddha, 'World Honored One! Why is it that the Fourth Dhyana cannot be blown by the wind, cannot be carried away by water, and cannot be burned by fire?' The Buddha told Kashyapa, 'Good man! That Fourth Dhyana has no internal or external faults. Good man! The fault of the First Dhyana is that internally there is initial thought and observation, and externally there is fire disaster. The fault of the Second Dhyana is that internally there is joy, and externally there is water disaster. The fault of the Third Dhyana is that internally there is breathing, and externally there is wind disaster. Good man! That Fourth Dhyana has no internal or external faults, so various disasters cannot affect it. Good man! Bodhisattva Mahasattvas (great Bodhisattvas) are also like this, abiding in the Great Vehicle of Great Nirvana, all internal and external faults are eliminated, so the King of Death cannot affect them.' 'Furthermore, good man! Just like the Garuda (a mythical bird) can devour and digest all dragons, fish, gold, silver, and other treasures, except for Vajra (the hardest substance), which it cannot digest. Good man! The Garuda of death is also like this, it can devour and digest all sentient beings, except for Bodhisattva Mahasattvas who abide in the Great Vehicle of Great Nirvana. Furthermore, Kashyapa! For example, all the grass and trees on the riverbank, when the great water rises, are all swept into the sea, except for the willow tree because it is soft. Good man! All sentient beings are also like this, they are all swept into the sea of death, except for Bodhisattvas who abide in the Great Vehicle of Great Nirvana. Furthermore, Kashyapa! Just like Narayana (a powerful god in Hindu mythology), who can subdue all strong men, except for the great wind. Why is that? Because the great wind has no obstruction. Good man! The Narayana of death is also like this, it can subdue all sentient beings, except for Bodhisattvas who abide in the Great Vehicle of Great Nirvana. Why is that?'
？以無礙故。複次迦葉！譬如有人于怨憎中，詐現親善，常相追逐，如影隨形，伺求其便，而欲殺之；彼怨謹慎，堅牢自備，故使是人不能得殺。善男子！死怨亦爾，常伺眾生而欲殺之，唯不能殺住于大乘大般涅槃菩薩摩訶薩。何以故？以是菩薩不放逸故。複次迦葉！譬如卒降金剛瀑雨，悉壞藥木、諸樹山林、土沙瓦石、金銀琉璃一切之物，唯不能壞金剛真寶。善男子！金剛死雨亦復如是，悉能破壞一切眾生，唯除金剛菩薩住于大乘大般涅槃。複次迦葉！如金翅鳥能啖諸龍，唯不能啖受三歸者。善男子！死金翅鳥亦復如是，能啖一切無量眾生，唯除菩薩住三定者。何謂三定？空、無、相愿。複次迦葉！如摩羅毒蛇，凡所觸螫，雖有良咒、上妙好藥，無如之何；唯阿竭多星咒，能令除愈。善男子！死毒所螫，亦復如是，一切醫方無如之何，唯除菩薩住于大乘大般涅槃咒。複次迦葉！譬如有人為王所瞋，其人若能以軟善語，貢上財寶，便可得脫。善男子！死王不爾，雖以軟語、錢財珍寶，而貢上之，亦不得脫。善男子！夫死者于險難處無有資糧，去處懸遠，而無伴侶，晝夜常行不知邊際，深邃幽闇無有燈明，入無門戶而有處所，雖無痛處不可療治，往無遮止到不得脫，無所破壞見者愁毒，非是惡色而令人怖，敷在身邊不可
【現代漢語翻譯】 現代漢語譯本：因為沒有障礙的緣故。再者，迦葉！譬如有人在怨恨的人面前，假裝親善，常常追隨，如同影子跟隨形體，伺機尋找機會，想要殺害他；那個怨家謹慎小心，做好充分的準備，所以使這個人不能得逞。善男子！死亡的怨敵也是這樣，常常伺機想要殺害眾生，唯獨不能殺害安住于大乘《大般涅槃經》的菩薩摩訶薩（偉大的菩薩）。為什麼呢？因為這些菩薩不放逸的緣故。再者，迦葉！譬如突然降下金剛般的瀑雨，全部摧毀藥草樹木、各種樹林山脈、泥土沙石、瓦礫、金銀琉璃等一切事物，唯獨不能摧毀金剛真寶。善男子！金剛般的死亡之雨也是這樣，能夠摧毀一切眾生，唯獨不能摧毀安住于大乘《大般涅槃經》的金剛菩薩。再者，迦葉！如同金翅鳥（一種神鳥）能夠吞食各種龍，唯獨不能吞食受過三歸依（皈依佛、法、僧）的人。善男子！死亡的金翅鳥也是這樣，能夠吞食一切無量眾生，唯獨不能吞食安住於三定（空定、無相定、無愿定）的菩薩。什麼是三定呢？空、無、相愿。再者，迦葉！如同摩羅毒蛇，凡是被它咬傷的，即使有良藥、上好的妙藥，也無濟於事；唯有阿竭多星咒（一種咒語），能夠使其痊癒。善男子！被死亡的毒所咬傷，也是這樣，一切醫治的方法都無濟於事，唯獨安住于大乘《大般涅槃經》的菩薩的咒語才能解除。再者，迦葉！譬如有人被國王所憎恨，這個人如果能夠用柔和善良的語言，進貢財寶，就可以得到解脫。善男子！死亡之王不是這樣，即使以柔和的語言、錢財珍寶進貢給他，也不能得到解脫。善男子！死亡對於處於險難之處的人來說，沒有任何資糧，去的地方遙遠，而且沒有伴侶，日夜不停地行走，不知道邊際，深邃幽暗沒有燈光照明，進入沒有門戶卻有處所的地方，雖然沒有痛苦的地方卻無法醫治，前往沒有阻礙卻無法逃脫，沒有被破壞卻讓人愁苦，不是可怕的顏色卻讓人恐懼，鋪在身邊卻無法 現代漢語譯本：遠離。
【English Translation】 English version: Because of being without obstruction. Furthermore, Kashyapa! It is like a person who, in the presence of an enemy, pretends to be friendly, constantly following them, like a shadow following a form, seeking an opportunity to kill them; that enemy is cautious, well-prepared, and therefore this person cannot succeed in killing them. Good man! The enemy of death is also like this, constantly seeking to kill sentient beings, but is unable to kill the Bodhisattva Mahasattva (great Bodhisattva) who abides in the Mahayana Mahaparinirvana (Great Nirvana) Sutra. Why is that? Because these Bodhisattvas are not negligent. Furthermore, Kashyapa! It is like a sudden downpour of vajra (diamond) rain, which destroys all medicinal herbs, trees, forests, mountains, soil, sand, gravel, gold, silver, lapis lazuli, and all things, but cannot destroy the true vajra treasure. Good man! The vajra rain of death is also like this, able to destroy all sentient beings, but cannot destroy the vajra Bodhisattva who abides in the Mahayana Mahaparinirvana. Furthermore, Kashyapa! It is like the Garuda (a mythical bird) that can devour all dragons, but cannot devour those who have taken the Three Refuges (Buddha, Dharma, Sangha). Good man! The Garuda of death is also like this, able to devour all countless sentient beings, but cannot devour the Bodhisattva who abides in the three samadhis (meditative states). What are the three samadhis? Emptiness, signlessness, and wishlessness. Furthermore, Kashyapa! It is like the Marala poisonous snake, whose bite, even with good spells and excellent medicines, is incurable; only the Agada star mantra can heal it. Good man! Being bitten by the poison of death is also like this, all medical methods are ineffective, only the mantra of the Bodhisattva who abides in the Mahayana Mahaparinirvana can cure it. Furthermore, Kashyapa! It is like a person who is hated by the king, if that person can use gentle and kind words and offer treasures, they can be freed. Good man! The king of death is not like this, even if one offers gentle words, money, and treasures, one cannot be freed. Good man! Death, for those in dangerous places, has no provisions, the place to go is far away, and there are no companions, one travels day and night without knowing the boundary, it is deep and dark without light, one enters a place without doors but with a location, although there is no pain, it cannot be cured, one goes without obstruction but cannot escape, it is not destroyed but causes sorrow, it is not a terrible color but causes fear, it is placed nearby but cannot be English version: avoided.
覺知。迦葉！以是等喻，及余無量無邊譬喻，當知是死，真為大苦。迦葉！是名菩薩摩訶薩修行大乘大涅槃經，觀于死苦。
「迦葉，云何菩薩摩訶薩住于大乘大涅槃經，觀愛別離苦？愛別離苦，能為一切眾苦根本，如說偈言：
「『因愛生憂， 因愛生怖。 若離於愛， 何憂何怖？』
「愛因緣故，則生憂苦，以憂苦故，則令眾生，生於衰老、愛別離苦，所謂命終。善男子！以別離故，能生種種微細諸苦，今當爲汝分別顯示。善男子！過去之世人壽無量，時世有王，名為善住。其王爾時為童子身，太子治事，及登王位，各八萬四千歲。時王頂上生一肉皰，其皰柔軟，如兜羅綿、細軟劫貝，漸漸增長，不以為患。足滿十月，皰即開剖，生一童子，其形端正，奇異少雙，色像分明，人中第一。父王歡喜，字之頂生。時善住王，因以國事委付頂生，棄捨宮殿、妻子、眷屬，入山學道，滿八萬四千歲。爾時頂生於十五日，處在高樓，沐浴受齋，即時東方有金輪寶，其輪千輻，轂輞具足，非工匠造，自然成就，而來應之。頂生大王即作是念：『我昔曾聞五通仙說，若剎利王於十五日，處在高樓沐浴受齋，若有金輪，千輻不減轂輞具足，非工匠造自然成就，而來應者，當知是王即當得作轉輪聖帝。』復
【現代漢語翻譯】 現代漢語譯本：覺知吧，迦葉！通過這些比喻，以及其他無量無邊的比喻，應當知道死亡，確實是巨大的痛苦。迦葉！這被稱為菩薩摩訶薩修行大乘大涅槃經，觀察死亡的痛苦。 『迦葉，菩薩摩訶薩如何安住于大乘大涅槃經，觀察愛別離苦呢？愛別離苦，能成為一切痛苦的根本，正如偈語所說： 『因為愛而產生憂愁，因為愛而產生恐懼。如果遠離了愛，哪裡會有憂愁和恐懼呢？』 因為愛的緣故，就會產生憂愁和痛苦，因為憂愁和痛苦的緣故，就會使眾生產生衰老、愛別離的痛苦，也就是所謂的死亡。善男子！因為別離的緣故，能夠產生種種細微的痛苦，現在我將為你分別顯示。善男子！在過去的時代，人的壽命是無量的，當時有一位國王，名叫善住（善於安住）。這位國王當時還是童子，作為太子處理政事，以及登上王位，都各有八萬四千歲。當時國王的頭頂上長出一個肉皰，這個肉皰柔軟，像兜羅綿、細軟的劫貝，漸漸增長，不認為是什麼疾病。足足過了十個月，肉皰就裂開了，生出一個童子，他的容貌端正，奇異少有，顏色形象分明，是人中第一。父王非常高興，給他取名為頂生（頭頂出生）。當時善住王，因為把國家事務委託給頂生，就捨棄了宮殿、妻子、眷屬，入山修道，滿了八萬四千歲。當時頂生在十五日，身處高樓，沐浴齋戒，這時東方出現一個金輪寶，這個輪子有一千個輻條，輪轂和輪輞都完備，不是工匠製造的，而是自然形成的，前來應和。頂生大王就想：『我以前曾聽五通仙人說過，如果剎利王在十五日，身處高樓沐浴齋戒，如果有金輪，一千個輻條不少，輪轂和輪輞都完備，不是工匠製造而是自然形成的，前來應和，應當知道這位國王就將成為轉輪聖帝。』
【English Translation】 English version: Be aware, Kashyapa! Through these parables, and countless other parables, you should know that death is truly a great suffering. Kashyapa! This is called the Bodhisattva Mahasattva practicing the Great Vehicle Great Nirvana Sutra, contemplating the suffering of death. 『Kashyapa, how does a Bodhisattva Mahasattva abide in the Great Vehicle Great Nirvana Sutra, contemplating the suffering of separation from loved ones? The suffering of separation from loved ones can be the root of all sufferings, as the verse says: 『Because of love, sorrow arises; because of love, fear arises. If one is separated from love, where is there sorrow or fear?』 Because of the cause of love, sorrow and suffering arise. Because of sorrow and suffering, it causes sentient beings to experience aging, the suffering of separation from loved ones, which is what is called death. Good man! Because of separation, various subtle sufferings can arise, and now I will explain them to you separately. Good man! In the past, people's lifespans were immeasurable. At that time, there was a king named Good Abiding (善住). This king was a child at the time, and as a crown prince, he handled state affairs, and when he ascended the throne, each period lasted eighty-four thousand years. At that time, a fleshy protuberance grew on the top of the king's head. This protuberance was soft, like cotton, fine and soft like silk, and it gradually grew, but he did not consider it a disease. After a full ten months, the protuberance split open, and a child was born. His appearance was upright, rare and unique, his complexion was clear, and he was the best among men. The father king was very happy and named him Top Born (頂生). At that time, King Good Abiding, because he entrusted the affairs of the state to Top Born, abandoned the palace, his wife, and his family, and entered the mountains to practice the Way, for a full eighty-four thousand years. At that time, on the fifteenth day, Top Born was in a high tower, bathing and fasting. At that moment, a golden wheel treasure appeared from the east. This wheel had a thousand spokes, and the hub and rim were complete. It was not made by craftsmen, but formed naturally, and came in response. King Top Born then thought: 『I once heard a five-power immortal say that if a Kshatriya king on the fifteenth day, is in a high tower bathing and fasting, and if a golden wheel appears, with no less than a thousand spokes, and the hub and rim are complete, not made by craftsmen but formed naturally, and comes in response, it should be known that this king will become a Chakravartin Emperor.』
作是念：『我今當試。』即以左手擎此輪寶，右執香爐，右膝著地而發誓言：『是金輪寶若實不虛，應如過去轉輪聖王所行道去。』作是誓已，是金輪寶飛昇虛空遍十方已，還來住在頂生左手。爾時頂生心生歡喜，踴躍無量，復作是言：『我今定當作轉輪王。』其後不久復有象寶，狀貌端嚴、如白蓮花，七支拄地。頂生見已復作是念：『我昔曾聞五通仙說，若轉輪王於十五日，處在高樓沐浴受齋，若有象寶，狀貌端嚴，如白蓮花，七支拄地，而來應者，當知是王即是聖王。』復作是念：『我今當試。』即擎香爐，右膝著地而發誓言：『是白象寶，若實不虛，應如過去轉輪聖王所行道去。』作是誓已，是白象寶，從旦至夕周遍八方盡大海際，還住本處。爾時頂生心大歡喜，踴躍無量，復作是言：『我今定是轉輪聖王。』其後不久次有馬寶，其色紺炎，髦尾金色。頂生見已復作是念：『我昔曾聞五通仙說，若轉輪王於十五日，處在高樓沐浴受齋，若有馬寶，其色紺艷，髦尾金色，而來應者，當知是王即是聖王。』復作是念：『我今當試。』即執香爐右膝著地而發誓言：『是紺馬寶，若實不虛，應如過去轉輪聖王所行道去。』作是誓己，是紺馬寶，從旦至夕周遍八方盡大海際，還住本處。爾時頂生心大歡喜，踴躍無量，復作
【現代漢語翻譯】 現代漢語譯本：他這樣想：『我現在應當試驗一下。』隨即用左手托起這金輪寶，右手拿著香爐，右膝跪地發誓說：『這金輪寶如果真實不虛，就應當像過去的轉輪聖王所行之道那樣執行。』發誓之後，這金輪寶飛昇到虛空中，遍及十方，然後回到頂生的左手中。那時，頂生心中歡喜，無比激動，又說：『我現在必定會成為轉輪王。』此後不久，又出現了一頭象寶，形貌端莊，像白蓮花一樣，七支著地。頂生看到后又想：『我以前曾聽五通仙人說過，如果轉輪王在十五日，在高樓上沐浴齋戒，如果有象寶，形貌端莊，像白蓮花一樣，七支著地，前來應驗，就應當知道這位王就是聖王。』他又想：『我現在應當試驗一下。』隨即拿著香爐，右膝跪地發誓說：『這白象寶如果真實不虛，就應當像過去的轉輪聖王所行之道那樣執行。』發誓之後，這白象寶從早到晚周遍八方，直到大海邊，然後回到原來的地方。那時，頂生心中非常歡喜，無比激動，又說：『我現在必定是轉輪聖王。』此後不久，又出現了一匹馬寶，它的顏色是深藍色，鬃毛和尾巴是金色的。頂生看到后又想：『我以前曾聽五通仙人說過，如果轉輪王在十五日，在高樓上沐浴齋戒，如果有馬寶，它的顏色是深藍色，鬃毛和尾巴是金色的，前來應驗，就應當知道這位王就是聖王。』他又想：『我現在應當試驗一下。』隨即拿著香爐，右膝跪地發誓說：『這深藍色的馬寶如果真實不虛，就應當像過去的轉輪聖王所行之道那樣執行。』發誓之後，這深藍色的馬寶從早到晚周遍八方，直到大海邊，然後回到原來的地方。那時，頂生心中非常歡喜，無比激動，又說
【English Translation】 English version: He thought, 'I should test it now.' Immediately, he held the golden wheel treasure with his left hand, held the incense burner with his right hand, knelt on his right knee, and made a vow: 'If this golden wheel treasure is truly not false, it should travel the path that past Chakravartin Kings (轉輪聖王, Universal Monarchs) have traveled.' After making this vow, the golden wheel treasure flew into the void, pervading the ten directions, and then returned to the left hand of the top-born one. At that time, the top-born one was joyful and immeasurably excited, and said again, 'I will definitely become a Chakravartin King now.' Not long after, a treasure elephant appeared, its appearance dignified, like a white lotus flower, with seven limbs touching the ground. Upon seeing it, the top-born one thought again, 'I once heard a five-penetration immortal say that if a Chakravartin King, on the fifteenth day, bathes and fasts in a high tower, and if a treasure elephant appears, its appearance dignified, like a white lotus flower, with seven limbs touching the ground, then it should be known that this king is a holy king.' He thought again, 'I should test it now.' Immediately, holding the incense burner, he knelt on his right knee and made a vow: 'If this white elephant treasure is truly not false, it should travel the path that past Chakravartin Kings have traveled.' After making this vow, the white elephant treasure traveled throughout the eight directions from dawn to dusk, reaching the edge of the great sea, and then returned to its original place. At that time, the top-born one was very joyful and immeasurably excited, and said again, 'I am definitely a Chakravartin King now.' Not long after, a treasure horse appeared, its color dark blue, its mane and tail golden. Upon seeing it, the top-born one thought again, 'I once heard a five-penetration immortal say that if a Chakravartin King, on the fifteenth day, bathes and fasts in a high tower, and if a treasure horse appears, its color dark blue, its mane and tail golden, then it should be known that this king is a holy king.' He thought again, 'I should test it now.' Immediately, holding the incense burner, he knelt on his right knee and made a vow: 'If this dark blue horse treasure is truly not false, it should travel the path that past Chakravartin Kings have traveled.' After making this vow, the dark blue horse treasure traveled throughout the eight directions from dawn to dusk, reaching the edge of the great sea, and then returned to its original place. At that time, the top-born one was very joyful and immeasurably excited, and said again
是言：『我今定是轉輪聖王。』其後不久，復有女寶，形容端正，微妙第一，不長不短不白不黑，身諸毛孔出栴檀香，口氣香潔如青蓮花，其目遠視見一由旬，耳聞鼻嗅亦復如是，其舌廣大，出能覆面，形色細薄，如赤銅葉，心聰睿哲，有大智慧，于諸眾生常有軟語。是女以手觸王衣時，即知王身安樂病患，亦知王心所緣之處。爾時頂生復作是念：『若有女人能知王心，即是女寶。』其後不久，于王宮內，自然而有寶摩尼珠，純青琉璃，大如人䏶，能于闇中照一由旬，若天降雨渧如車軸，是珠力能作蓋，遍覆足一由旬，遮此大雨，不令下過。爾時頂生復作是念：『若轉輪王得是寶珠，必是聖王。』其後不久有主藏臣自然而出，多饒財寶，巨富無量，庫藏盈溢，無所乏少，報得眼根，力能徹見一切地中所有伏藏，隨王所念，皆能辦之。爾時頂生復欲試之，即共乘船入于大海，告藏臣言：『我今欲得珍異之寶。』藏臣聞已，即以兩手撓大海水，時十指頭出十寶藏，以奉聖王而白王言：『大王！所須隨意用之，其餘在者，當投大海。』爾時頂生，心大歡喜踴躍無量，復作念言：『我今定是轉輪聖王。』其後不久，有主兵臣，自然而出，勇健猛略，策謀第一，善知四兵，若任斗者則現聖王，若不任者退不令現，未摧伏者能令摧
【現代漢語翻譯】 他說道：『我現在一定是轉輪聖王。』此後不久，又出現女寶（指轉輪聖王的妻子），容貌端正，美妙無比，不高不矮，不白不黑，全身毛孔散發出栴檀香，口中氣息像青蓮花一樣清香，眼睛能看到一由旬（古印度長度單位，約11-16公里）遠的地方，耳朵和鼻子也能聽到和聞到這麼遠的地方，舌頭寬大，伸出來能覆蓋整個臉，形狀顏色細薄，像紅銅葉子，心思聰慧，有大智慧，對所有眾生總是說溫柔的話。這個女子用手觸碰國王的衣服時，就能知道國王身體的安樂和病痛，也能知道國王心中所想的事情。那時，頂生（指轉輪聖王）又想：『如果有女人能知道我的心意，那就是女寶。』此後不久，在王宮內，自然出現一顆寶摩尼珠（如意寶珠），純青琉璃材質，像人的拳頭那麼大，能在黑暗中照亮一由旬的地方，如果天下大雨，雨滴像車軸一樣粗，這顆珠子的力量能形成一個傘蓋，覆蓋一由旬的範圍，遮擋大雨，不讓雨滴落下。那時，頂生又想：『如果轉輪王得到這顆寶珠，那一定是聖王。』此後不久，有主藏臣（掌管寶藏的大臣）自然出現，他擁有大量的財富，極其富有，倉庫里堆滿了財寶，什麼都不缺少，他報得的眼根，能看透一切地下的伏藏，能滿足國王的所有想法。那時，頂生又想試探他，就一起乘船進入大海，告訴藏臣說：『我現在想要珍奇的寶物。』藏臣聽后，就用雙手攪動海水，這時十個指頭都出現十個寶藏，獻給聖王，並對國王說：『大王！您需要什麼就隨意取用，剩下的就投入大海。』那時，頂生心中非常歡喜，高興得跳躍不止，又想：『我現在一定是轉輪聖王。』此後不久，有主兵臣（掌管軍隊的大臣）自然出現，他勇猛強健，計謀第一，精通四種兵法，如果需要戰鬥，他就會顯現聖王，如果不需要戰鬥，他就退下不顯現，對於沒有被降伏的敵人，他能使其降伏。 現代漢語譯本
【English Translation】 He said, 'I am now definitely a Chakravartin King (Universal Monarch).' Soon after, there appeared a female treasure (referring to the wife of the Chakravartin King), with a dignified appearance, supremely exquisite, neither tall nor short, neither white nor black, with sandalwood fragrance emanating from all the pores of her body, her breath as fragrant as a blue lotus flower, her eyes able to see a yojana (an ancient Indian unit of distance, approximately 11-16 kilometers) away, and her ears and nose able to hear and smell just as far. Her tongue was broad, able to cover her entire face when extended, thin and colored like a red copper leaf, her mind was intelligent and wise, possessing great wisdom, and she always spoke softly to all beings. When this woman touched the king's clothes with her hand, she could know the king's physical comfort and ailments, and also know what the king was thinking. At that time, Top-Born (referring to the Chakravartin King) thought again, 'If there is a woman who can know my mind, then she is the female treasure.' Soon after, within the royal palace, a Mani jewel (wish-fulfilling jewel) naturally appeared, made of pure blue lapis lazuli, as large as a human fist, able to illuminate a yojana in the darkness. If it rained heavily, with raindrops as thick as cart axles, the power of this jewel could form a canopy, covering an area of one yojana, shielding the heavy rain and preventing the raindrops from falling. At that time, Top-Born thought again, 'If a Chakravartin King obtains this jewel, then he must be a holy king.' Soon after, a chief treasurer (minister in charge of treasures) naturally appeared, possessing vast wealth, extremely rich, with warehouses overflowing with treasures, lacking nothing. He had obtained the power of the eye faculty, able to see through all the hidden treasures underground, and able to fulfill all the king's wishes. At that time, Top-Born wanted to test him, so they boarded a ship together and entered the ocean, telling the treasurer, 'I now desire rare and precious treasures.' Upon hearing this, the treasurer stirred the ocean water with both hands, and then ten treasures emerged from his ten fingertips, which he offered to the holy king, saying, 'Great King! Take whatever you need, and the rest I will throw into the ocean.' At that time, Top-Born was overjoyed, jumping with boundless happiness, and thought again, 'I am now definitely a Chakravartin King.' Soon after, a chief military minister (minister in charge of the army) naturally appeared, brave and strong, with the best strategies, proficient in the four types of troops. If there was a need for battle, he would manifest the holy king, and if there was no need for battle, he would retreat and not manifest. He was able to subdue those who had not been subdued. English version
伏，已摧伏者力能守護。爾時頂生復作是念：『若轉輪王得是兵寶，當知定是轉輪聖王。』
「爾時頂生轉輪聖帝，告諸大臣：『汝等當知此閻浮提，安隱豐樂。然我今已七寶成就，千子具足，更何所為？』諸臣答言：『唯然，大王！東弗婆提，猶未歸德，王應往討。』爾時聖王與其七寶一切營從，飛空而往東弗婆提，彼土人民歡喜歸化。復告大臣：『我閻浮提及弗婆提，安隱豐樂，人民熾盛，悉來歸化，七寶成就，千子具足，復何所為？』諸臣答言：『唯然，大王！西瞿陀尼猶未歸德。』爾時聖王復與七寶一切營從，飛空而往西瞿陀尼。王既至彼，彼土人民亦復歸化。復告大臣：『我閻浮提及弗婆提、此瞿陀尼，安隱豐樂，人民熾盛，咸以歸化，七寶成就，千子具足，復何所為？』諸臣答言：『唯然，大王！北郁單越猶未歸化。』爾時聖王復與七寶一切營從，飛空而往北郁單越。王既至彼，彼土人民歡喜歸德。復告大臣：『我四天下，安隱豐樂，人民熾盛，咸已歸德。七寶成就，千子具足，更何所為？』諸臣答言：『唯然，聖王！三十三天，壽命極長，安隱快樂。彼天身形，端嚴無比，所居宮殿、床榻臥具，悉是七寶。自恃天福，未來歸化。今可往討令其摧伏。』爾時聖王復與七寶一切營從，飛騰虛空，上忉
【現代漢語翻譯】 現代漢語譯本：『伏，已降伏者有能力守護。』那時，頂生又這樣想：『如果轉輪王得到這兵寶，應當知道他一定是轉輪聖王。』 那時，頂生轉輪聖帝，告訴各位大臣：『你們應當知道這閻浮提（Jambudvipa，指我們所居住的這個世界），安穩富足。然而我現在已經七寶成就，千子具足，還需要做什麼呢？』各位大臣回答說：『是的，大王！東弗婆提（Purvavideha，四大洲之一，位於須彌山東方）還沒有歸順，大王應該前往征討。』那時，聖王帶著他的七寶和所有隨從，飛到空中前往東弗婆提，那裡的民眾歡喜歸順。他又告訴大臣：『我的閻浮提和弗婆提，安穩富足，人民興盛，都來歸順，七寶成就，千子具足，還需要做什麼呢？』各位大臣回答說：『是的，大王！西瞿陀尼（Aparagodaniya，四大洲之一，位於須彌山西方）還沒有歸順。』那時，聖王又帶著七寶和所有隨從，飛到空中前往西瞿陀尼。聖王到達那裡后，那裡的民眾也歸順了。他又告訴大臣：『我的閻浮提、弗婆提和瞿陀尼，安穩富足，人民興盛，都已歸順，七寶成就，千子具足，還需要做什麼呢？』各位大臣回答說：『是的，大王！北郁單越（Uttarakuru，四大洲之一，位於須彌山北方）還沒有歸順。』那時，聖王又帶著七寶和所有隨從，飛到空中前往北郁單越。聖王到達那裡后，那裡的民眾歡喜歸順。他又告訴大臣：『我的四大天下，安穩富足，人民興盛，都已歸順。七寶成就，千子具足，還需要做什麼呢？』各位大臣回答說：『是的，聖王！三十三天（Trayastrimsa，欲界六天之一，位於須彌山頂）的壽命極長，安穩快樂。那些天人的身形，端正莊嚴無比，所居住的宮殿、床榻臥具，都是七寶。他們自恃天福，未來歸順。現在可以前往征討，讓他們降伏。』那時，聖王又帶著七寶和所有隨從，飛騰到虛空，前往忉
【English Translation】 English version: 『Subdued, those who have been subdued have the power to protect.』 At that time, Top-Born thought again: 『If a Wheel-Turning King obtains this treasure of the army, it should be known that he is definitely a Wheel-Turning Sage King.』 At that time, Top-Born, the Wheel-Turning Sage Emperor, told his ministers: 『You should know that this Jambudvipa (the world we live in) is peaceful and prosperous. However, I have now achieved the seven treasures and have a thousand sons. What else is there to do?』 The ministers replied: 『Yes, Great King! Purvavideha (one of the four great continents, located east of Mount Sumeru) has not yet submitted. The King should go and conquer it.』 At that time, the Sage King, with his seven treasures and all his retinue, flew through the air to Purvavideha, and the people there joyfully submitted. He then told his ministers: 『My Jambudvipa and Purvavideha are peaceful and prosperous, the people are flourishing, and they have all submitted. I have achieved the seven treasures and have a thousand sons. What else is there to do?』 The ministers replied: 『Yes, Great King! Aparagodaniya (one of the four great continents, located west of Mount Sumeru) has not yet submitted.』 At that time, the Sage King, with his seven treasures and all his retinue, flew through the air to Aparagodaniya. When the King arrived there, the people there also submitted. He then told his ministers: 『My Jambudvipa, Purvavideha, and Aparagodaniya are peaceful and prosperous, the people are flourishing, and they have all submitted. I have achieved the seven treasures and have a thousand sons. What else is there to do?』 The ministers replied: 『Yes, Great King! Uttarakuru (one of the four great continents, located north of Mount Sumeru) has not yet submitted.』 At that time, the Sage King, with his seven treasures and all his retinue, flew through the air to Uttarakuru. When the King arrived there, the people there joyfully submitted. He then told his ministers: 『My four continents are peaceful and prosperous, the people are flourishing, and they have all submitted. I have achieved the seven treasures and have a thousand sons. What else is there to do?』 The ministers replied: 『Yes, Sage King! The Trayastrimsa Heaven (one of the six heavens of the Desire Realm, located on the summit of Mount Sumeru) has extremely long lifespans and is peaceful and happy. The forms of those gods are incomparably upright and majestic, and the palaces, beds, and bedding they live in are all made of the seven treasures. They rely on their heavenly blessings and will not submit in the future. Now we can go and conquer them, making them submit.』 At that time, the Sage King, with his seven treasures and all his retinue, flew into the void, going to the Tāva
利天。見有一樹，其色青綠。聖王見已，即問大臣：『此是何色？』大臣答言：『此是波利質多羅樹，忉利諸天，夏三月日，常于其下娛樂受樂。』復見白色猶如白雲，復問大臣：『彼是何色？』大臣答言：『是善法堂，忉利諸天，常集其中，論人天事。』於是天主釋提桓因，知頂生王已來在外，即出迎逆。見已執手升善法堂，分座而坐。彼時二王，形容相貌等無差別，唯有視眴為別異耳。是時聖王即生念言：『我今寧可退彼王位，即住其中為天王不？』善男子！爾時帝釋受持讀誦大乘經典、開示分別、為他演說，唯于深義未盡通達。以是讀誦、受持分別、為他廣說因緣力故，有大威德。善男子！而是頂生於此帝釋生噁心已，即便墮落，還閻浮提，與所愛念人天離別，生大苦惱，復遇惡病，即便命終。爾時帝釋，迦葉佛是。轉輪聖王，則我身是。善男子！當知如是愛別離者，極為大苦。善男子！菩薩摩訶薩尚憶過去如是等輩愛別離苦，何況菩薩住于大乘大涅槃經，而當不觀現在之世愛別離苦？
「善男子！云何菩薩摩訶薩修行大乘大涅槃經，觀怨憎會苦？善男子！是菩薩摩訶薩觀于地獄、畜生、餓鬼、人中、天上，皆有如是怨憎會苦。譬如人觀牢獄、系閉、枷鎖、杻械以為大苦。菩薩摩訶薩亦復如是，觀於五道
【現代漢語翻譯】 現代漢語譯本 在忉利天（Trayastrimsa，佛教欲界六天之一，位於須彌山頂）上，頂生王看到一棵樹，顏色青綠。聖王見了，就問大臣：『這是什麼顏色？』大臣回答說：『這是波利質多羅樹（Pārijāta，天界之樹），忉利諸天在夏季三個月里，常常在這樹下娛樂享受快樂。』他又看到白色像白雲一樣的東西，又問大臣：『那是什麼顏色？』大臣回答說：『那是善法堂（Sudharma，忉利天諸天議事之所），忉利諸天常常聚集在那裡，討論人天之事。』這時，天主釋提桓因（Śakra devānām indra，忉利天之主）知道頂生王已經來到外面，就出來迎接他。見到后，握著他的手一同登上善法堂，分座而坐。那時，兩位國王，容貌相貌完全沒有差別，只有眼睛的眨動有所不同。這時，聖王就生起一個念頭：『我現在可以退下我的王位，就住在這裡當天王嗎？』善男子！那時，帝釋受持讀誦大乘經典、開示分別、為他人演說，只是對於深奧的義理還沒有完全通達。因為讀誦、受持、分別、為他人廣說這些因緣的力量，所以有很大的威德。善男子！這個頂生王對帝釋生起噁心之後，就立刻墮落，回到閻浮提（Jambudvīpa，我們所居住的這個世界），與所愛念的人天分離，產生巨大的苦惱，又遇到惡病，就此命終。那時，帝釋就是迦葉佛（Kāśyapa，過去七佛之一），轉輪聖王，就是我的前身。善男子！應當知道像這樣的愛別離，是極其巨大的痛苦。善男子！菩薩摩訶薩尚且憶念過去像這樣等輩的愛別離苦，何況菩薩安住于大乘大涅槃經，而不觀察現在世間的愛別離苦呢？ 『善男子！菩薩摩訶薩如何修行大乘大涅槃經，觀察怨憎會苦呢？善男子！這位菩薩摩訶薩觀察地獄、畜生、餓鬼、人間、天上，都有這樣的怨憎會苦。譬如人觀察牢獄、囚禁、枷鎖、刑具，認為是大苦。菩薩摩訶薩也像這樣，觀察五道（地獄、餓鬼、畜生、人、天）
【English Translation】 English version In the Trayastrimsa Heaven (one of the six heavens of the desire realm in Buddhism, located on the summit of Mount Sumeru), King Topknot saw a tree, its color was green. The holy king, having seen it, asked his minister: 『What color is this?』 The minister replied: 『This is the Pārijāta tree (a celestial tree), and the Trayastrimsa gods, during the three months of summer, often enjoy themselves under it.』 He then saw something white like a white cloud and asked his minister again: 『What color is that?』 The minister replied: 『That is the Sudharma Hall (the assembly hall of the Trayastrimsa gods), where the Trayastrimsa gods often gather to discuss matters of humans and gods.』 At this time, the lord of the gods, Śakra devānām indra (the lord of the Trayastrimsa Heaven), knowing that King Topknot had arrived outside, came out to greet him. Having met, he took his hand and ascended to the Sudharma Hall, where they sat on separate seats. At that time, the two kings were completely indistinguishable in appearance, except for the blinking of their eyes. Then, the holy king had a thought: 『Could I give up my kingship and live here as the king of the gods?』 Good man! At that time, Śakra upheld, recited, expounded, and explained the Mahayana scriptures, but he had not yet fully understood the profound meanings. Because of the power of reciting, upholding, expounding, and widely explaining these causes and conditions, he had great power and virtue. Good man! After this King Topknot developed evil thoughts towards Śakra, he immediately fell and returned to Jambudvīpa (the world we live in), separated from the people and gods he loved, experiencing great suffering, and then encountered a terrible illness, and thus died. At that time, Śakra was the Buddha Kāśyapa (one of the seven past Buddhas), and the Chakravartin king was my former self. Good man! You should know that such separation from loved ones is an extremely great suffering. Good man! Bodhisattva Mahasattvas still remember the suffering of separation from loved ones in the past, so how could Bodhisattvas, dwelling in the Mahayana Mahaparinirvana Sutra, not observe the suffering of separation from loved ones in the present world? 『Good man! How does a Bodhisattva Mahasattva, practicing the Mahayana Mahaparinirvana Sutra, observe the suffering of encountering what is hated? Good man! This Bodhisattva Mahasattva observes that in hell, among animals, among hungry ghosts, among humans, and in the heavens, there is such suffering of encountering what is hated. For example, people see prisons, confinement, shackles, and instruments of torture as great suffering. Bodhisattva Mahasattvas also observe the five paths (hell, hungry ghosts, animals, humans, and heavens) in the same way.
一切受生，悉是怨憎合會大苦。複次善男子！譬如有人，常畏怨家、枷鎖、杻械，舍離父母、妻子，眷屬、珍寶產業，而遠逃避。善男子！菩薩摩訶薩亦復如是，怖畏生死，具足修行六波羅蜜，入于涅槃。迦葉！是名菩薩摩訶薩修行大乘大般涅槃，觀怨憎會苦。
「善男子！云何菩薩修行大乘大般涅槃，觀求不得苦？求者一切盡求。盡求者有二種：一求善法，二求不善法。善法未得苦，惡法未離苦，是則略說五盛陰苦。迦葉！是名苦諦。」
爾時迦葉菩薩摩訶薩白佛言：「世尊！如佛所說，五盛陰苦，是義不然。何以故？如佛往昔告釋摩男：『若色苦者，一切眾生不應求色，若有求者，則不名苦。』如佛告諸比丘：『有三種受：苦受、樂受、不苦不樂受。』如佛先為諸比丘說：『若有人能修行善法，則得受樂。』又如佛說：『于善道中六觸受樂，眼見好色是則為樂，耳、鼻、舌、身、意思好法，亦復如是。』如佛說偈：
「『持戒則為樂， 身不受眾苦， 睡眠得安隱， 寤則心歡喜。 若受衣食時， 誦習而經行， 獨處於山林， 如是為最樂。 若能于眾生， 晝夜常修慈， 因是得常樂， 以不惱他故。 少欲知足樂， 多聞分別樂， 無著阿羅漢
【現代漢語翻譯】 現代漢語譯本：一切有生命的存在，都充滿了怨恨相遇的巨大痛苦。再者，善男子！譬如有人，常常畏懼仇敵、枷鎖、刑具，捨棄父母、妻子、親屬、珍寶產業，而遠遠逃避。善男子！菩薩摩訶薩也像這樣，畏懼生死，圓滿修行六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），進入涅槃（佛教的最高境界，指脫離輪迴）。迦葉（佛陀的弟子名）！這叫做菩薩摩訶薩修行大乘大般涅槃（大乘佛教的最高教義），觀察怨憎相會之苦。 善男子！菩薩如何修行大乘大般涅槃，觀察求不得苦？所求的一切都想得到。想得到的一切有兩種：一是求善法，二是求不善法。善法沒有得到是苦，惡法沒有脫離是苦，這就是簡略說的五盛陰苦（色、受、想、行、識五種構成人存在的要素）。迦葉！這叫做苦諦（佛教四聖諦之一，指人生是苦的真理）。 這時，迦葉菩薩摩訶薩對佛說：『世尊！如佛所說，五盛陰苦，這個道理不對。為什麼呢？如佛過去告訴釋摩男（佛陀的親屬）：『如果色是苦的，一切眾生就不應該追求色，如果有追求的，就不叫做苦。』如佛告訴眾比丘（佛教出家修行者）：『有三種感受：苦受、樂受、不苦不樂受。』如佛先前為眾比丘說：『如果有人能夠修行善法，就能得到快樂。』又如佛說：『在善道中六觸（眼、耳、鼻、舌、身、意與外界的接觸）感受快樂，眼睛看到美好的顏色是快樂，耳、鼻、舌、身、意感受到美好的事物，也是如此。』如佛所說偈語： 『持戒就是快樂，身體不受各種痛苦，睡眠安穩，醒來內心歡喜。如果接受衣食的時候，誦經修行，獨自在山林中，這樣是最快樂的。如果能夠對眾生，日夜常常修習慈悲，因此得到常樂，因為不惱害他人。少欲知足是快樂，多聞善辯是快樂，沒有執著的阿羅漢（佛教修行者所證悟的最高果位）』
【English Translation】 English version: All beings that are born are filled with the great suffering of being united with what they hate. Furthermore, good man! It is like a person who is always afraid of enemies, shackles, and instruments of torture, abandoning parents, wife, relatives, precious treasures, and property, and fleeing far away. Good man! The Bodhisattva Mahasattva is also like this, fearing birth and death, fully cultivating the Six Paramitas (generosity, morality, patience, diligence, meditation, and wisdom), and entering Nirvana (the ultimate state of liberation in Buddhism). Kashyapa (a disciple of the Buddha)! This is called the Bodhisattva Mahasattva cultivating the Great Vehicle Mahaparinirvana (the highest teaching of Mahayana Buddhism), observing the suffering of being united with what one hates. Good man! How does a Bodhisattva cultivate the Great Vehicle Mahaparinirvana, observing the suffering of not getting what one seeks? All that is sought is desired. All that is desired is of two kinds: one is seeking good dharma, and the other is seeking bad dharma. Not obtaining good dharma is suffering, not being free from bad dharma is suffering, this is the briefly stated suffering of the Five Aggregates (form, feeling, perception, mental formations, and consciousness, the five elements that constitute human existence). Kashyapa! This is called the Truth of Suffering (one of the Four Noble Truths in Buddhism, referring to the truth that life is suffering). At that time, the Bodhisattva Mahasattva Kashyapa said to the Buddha: 'World Honored One! As the Buddha has said, the suffering of the Five Aggregates, this principle is not correct. Why is that? As the Buddha once told Shakya Mahanama (a relative of the Buddha): 『If form is suffering, all beings should not seek form, if there are those who seek it, then it is not called suffering.』 As the Buddha told the monks (Buddhist monastic practitioners): 『There are three kinds of feelings: painful feeling, pleasant feeling, and neither painful nor pleasant feeling.』 As the Buddha previously said to the monks: 『If someone can cultivate good dharma, they can obtain happiness.』 Also, as the Buddha said: 『In the good path, the six senses (eye, ear, nose, tongue, body, and mind's contact with the external world) experience happiness, the eyes seeing beautiful colors is happiness, the ear, nose, tongue, body, and mind experiencing beautiful things are also like this.』 As the Buddha said in a verse: 'Observing precepts is happiness, the body does not suffer various pains, sleep is peaceful, and waking up the heart is joyful. If when receiving food and clothing, reciting scriptures and practicing, being alone in the mountains and forests, this is the greatest happiness. If one can towards all beings, day and night constantly cultivate loving-kindness, therefore obtaining constant happiness, because one does not harm others. Having few desires and being content is happiness, being learned and discerning is happiness, the Arhat (the highest attainment of a Buddhist practitioner) without attachment.'
， 亦名為受樂。 菩薩摩訶薩， 畢竟到彼岸， 所作眾事辦， 是名為最樂。』
「世尊！如諸經中所說樂相，其義如是。如佛今說，云何當與此義相應？」◎
佛告迦葉：「善哉，善哉！善男子！善能咨問如來是義。善男子！一切眾生於下苦中，橫生樂想。是故我今所說苦相，與本不異。」
爾時迦葉菩薩白佛言：「如佛所說，于下苦中生樂想者，下生、下老、下病、下死、下愛別離、下求不得、下怨憎會、下五盛陰，如是等苦亦應有樂。世尊！下生者，所謂三惡趣。中生者，所謂人中。上生者，所謂天上。若復有人作如是問：『若於下樂生於苦想，于中樂中生無苦樂想，于上樂中生於樂想。』當云何答？世尊！若下苦中生樂想者，未見有人當受千罰，初一下時已生樂想，若不生者，云何說言于下苦中而生樂想？」
佛告迦葉：「如是，如是，如汝所說。以是義故，無有樂想。何以故？猶如彼人當受千罰，受一下已即得脫者，是人爾時便生樂想。是故當知于無樂中妄生樂想。」
迦葉言：「世尊！彼人不以一下生於樂想，以得脫故而生樂想。」
「迦葉！是故我昔為釋摩男說，五陰中樂實不虛也。迦葉！有三受三苦。三受者，所謂樂受、苦受、不苦不樂受
【現代漢語翻譯】 也稱為感受快樂。 菩薩摩訶薩（菩薩中的大菩薩），最終到達彼岸（涅槃）， 所做的一切事情都已完成，這被稱為最快樂。
「世尊！正如諸經中所說的快樂的表象，其含義是這樣的。正如佛陀現在所說，如何才能與這個含義相符呢？」
佛陀告訴迦葉（佛陀的弟子）：「好啊，好啊！善男子！你善於詢問如來這個含義。善男子！一切眾生在下等的痛苦中，橫生出快樂的想法。因此，我現在所說的痛苦的表象，與原本的並無不同。」
這時，迦葉菩薩（一位菩薩）對佛陀說：「正如佛陀所說，在下等的痛苦中產生快樂的想法，下等的出生、下等的老去、下等的疾病、下等的死亡、下等的愛別離、下等的求不得、下等的怨憎會、下等的五盛陰（構成生命的五種要素），像這樣的痛苦也應該有快樂。世尊！下等的出生，指的是三惡趣（地獄、餓鬼、畜生）。中等的出生，指的是人道。上等的出生，指的是天道。如果有人這樣問：『如果在下等的快樂中產生痛苦的想法，在中等的快樂中產生無苦無樂的想法，在上等的快樂中產生快樂的想法。』應該如何回答？世尊！如果說在下等的痛苦中產生快樂的想法，沒有看到有人在遭受千次鞭打時，第一次鞭打就產生快樂的想法，如果不是這樣，又怎麼能說在下等的痛苦中產生快樂的想法呢？」
佛陀告訴迦葉：「是的，是的，正如你所說。因為這個原因，沒有快樂的想法。為什麼呢？就像那個人將要遭受千次鞭打，在遭受一次鞭打后就得以解脫，這個人那時就會產生快樂的想法。因此，應當知道在沒有快樂的情況下妄想產生快樂的想法。」
迦葉說：「世尊！那個人不是因為一次鞭打而產生快樂的想法，而是因為得以解脫而產生快樂的想法。」
「迦葉！因此，我過去為釋摩男（一位在家居士）說，五陰（構成生命的五種要素）中的快樂確實不虛假。迦葉！有三種感受和三種痛苦。三種感受，指的是樂受、苦受、不苦不樂受（既非快樂也非痛苦的感受）。
【English Translation】 It is also called experiencing pleasure. The Bodhisattva Mahasattva (a great Bodhisattva), ultimately reaches the other shore (Nirvana), All the things that have been done are completed, this is called the greatest happiness.
「World Honored One! As the appearance of happiness is described in the scriptures, its meaning is like this. As the Buddha now says, how should it correspond to this meaning?」
The Buddha told Kasyapa (a disciple of the Buddha): 「Excellent, excellent! Good man! You are good at asking the Tathagata about this meaning. Good man! All sentient beings, in the lower suffering, give rise to the thought of happiness. Therefore, the appearance of suffering that I now speak of is no different from the original.」
At that time, Bodhisattva Kasyapa (a Bodhisattva) said to the Buddha: 「As the Buddha said, those who generate the thought of happiness in lower suffering, lower birth, lower old age, lower sickness, lower death, lower separation from loved ones, lower not getting what one seeks, lower meeting with those one hates, lower five aggregates (the five elements that make up life), such sufferings should also have happiness. World Honored One! Lower birth refers to the three evil realms (hell, hungry ghosts, animals). Middle birth refers to the human realm. Upper birth refers to the heavenly realm. If someone asks: 『If one generates the thought of suffering in lower happiness, generates the thought of neither suffering nor happiness in middle happiness, and generates the thought of happiness in upper happiness.』 How should one answer? World Honored One! If one says that the thought of happiness arises in lower suffering, no one has been seen to generate the thought of happiness at the first strike when receiving a thousand lashes, if it is not so, how can it be said that the thought of happiness arises in lower suffering?」
The Buddha told Kasyapa: 「It is so, it is so, as you have said. Because of this meaning, there is no thought of happiness. Why? It is like a person who is about to receive a thousand lashes, and after receiving one lash, is released, that person will then generate the thought of happiness. Therefore, it should be known that in the absence of happiness, the thought of happiness is falsely generated.」
Kasyapa said: 「World Honored One! That person does not generate the thought of happiness because of one lash, but generates the thought of happiness because of being released.」
「Kasyapa! Therefore, I said to Shakyamanava (a lay person) in the past that the happiness in the five aggregates (the five elements that make up life) is indeed not false. Kasyapa! There are three feelings and three sufferings. The three feelings refer to pleasant feeling, painful feeling, and neither pleasant nor painful feeling (a feeling that is neither pleasant nor painful).
。三苦者，所謂苦苦、行苦、壞苦。善男子！苦受者名為三苦，所謂苦苦、行苦、壞苦。餘二受者，所謂行苦、壞苦。善男子！以是因緣，生死之中實有樂受。菩薩摩訶薩以苦樂性不相舍離，是故說言一切皆苦。善男子！生死之中實無有樂，但諸佛菩薩隨順世間說言有樂。」
迦葉菩薩白佛言：「世尊！諸佛菩薩若隨俗說，是虛妄否？如佛所說，修行善者則受樂報，持戒安樂身不受苦，乃至眾事已辦是為最樂，如是等經，所說樂受，是虛妄否？若是虛妄，諸佛世尊久于無量百千萬億阿僧祇劫修菩提道，已離妄語，今作是說其義云何？」
佛言：「善男子！如上所說諸受樂偈，即是菩提道之根本，亦能長養阿耨多羅三藐三菩提。以是義故，先於經中說是樂相。善男子！譬如世間，所須資生能為樂因，故名為樂。所謂女色、耽勉飲酒、上饌甘味，渴時得水、寒時遇火，衣服瓔珞、象馬車乘、奴婢僮僕、金銀琉璃、珊瑚真珠、倉庫穀米，如是等物世間所須，能為樂因，是名為樂。善男子！如是等物亦能生苦，因於女人生男子苦，憂愁悲泣乃至斷命。因酒甘味乃至倉谷，亦能令人生大憂惱。以是義故，一切皆苦，無有樂相。善男子！菩薩摩訶薩於是八苦，解苦、無苦。善男子！一切聲聞辟支佛等，不知樂因，為如
【現代漢語翻譯】 現代漢語譯本：三種苦，指的是苦苦、行苦、壞苦。善男子！苦的感受被稱為三種苦，即苦苦、行苦、壞苦。其餘兩種感受，指的是行苦、壞苦。善男子！因為這個原因，在生死輪迴中實際上存在樂的感受。菩薩摩訶薩認為苦和樂的性質是不可分離的，所以說一切皆苦。善男子！在生死輪迴中實際上沒有真正的快樂，只是諸佛菩薩爲了順應世俗的說法才說有快樂。
迦葉菩薩（Kasyapa Bodhisattva）對佛說：『世尊！諸佛菩薩如果順應世俗的說法，那是虛妄的嗎？比如佛所說，修行善業的人會得到快樂的果報，持戒的人身心安樂不受痛苦，乃至一切事情都辦妥了是最快樂的，像這樣的經典中所說的快樂感受，是虛妄的嗎？如果是虛妄的，諸佛世尊在無量百千萬億阿僧祇劫（asamkhya kalpa，無數大劫）中修菩提道，早已遠離妄語，現在這樣說又是什麼意思呢？』
佛說：『善男子！像上面所說的那些關於快樂的偈頌，正是菩提道的根本，也能增長阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。因為這個原因，所以先在經典中說這些快樂的表象。善男子！譬如世間，所需要的資生物品能成為快樂的原因，所以稱為快樂。比如女色、沉迷飲酒、美味佳餚，口渴時得到水、寒冷時遇到火，衣服瓔珞、象馬車乘、奴婢僕人、金銀琉璃、珊瑚珍珠、倉庫穀米，這些世間所需要的物品，能成為快樂的原因，所以稱為快樂。善男子！這些東西也能產生痛苦，因為女人而生孩子會痛苦，憂愁悲傷甚至會喪命。因為酒和美味佳餚乃至倉庫穀米，也會使人產生很大的憂惱。因為這個原因，一切都是痛苦的，沒有真正的快樂。善男子！菩薩摩訶薩對於這八種苦，能理解苦，從而沒有苦。善男子！一切聲聞（sravaka，聽聞佛法而修行的人）、辟支佛（pratyekabuddha，獨覺）等，不瞭解快樂的真正原因，所以認為這些是快樂。』
【English Translation】 English version: The three kinds of suffering are called suffering of suffering, suffering of change, and suffering of pervasive conditioning. Good man! The feeling of suffering is called the three sufferings, namely suffering of suffering, suffering of change, and suffering of pervasive conditioning. The other two feelings refer to suffering of change and suffering of pervasive conditioning. Good man! Because of this reason, there is actually a feeling of pleasure in the cycle of birth and death. Bodhisattva Mahasattvas believe that the nature of suffering and pleasure is inseparable, so they say that everything is suffering. Good man! There is actually no real pleasure in the cycle of birth and death, but Buddhas and Bodhisattvas say there is pleasure in order to conform to worldly views.
Kasyapa Bodhisattva said to the Buddha: 'World Honored One! If Buddhas and Bodhisattvas conform to worldly views, is that false? For example, as the Buddha said, those who practice good deeds will receive the reward of happiness, those who uphold precepts will have peace of mind and body and not suffer, and even when all things are done, it is the greatest happiness. Are the feelings of happiness mentioned in such scriptures false? If they are false, the Buddhas and World Honored Ones have cultivated the Bodhi path for countless asamkhya kalpas (asamkhya kalpa, countless great eons) and have long been free from false speech. What does it mean to say this now?'
The Buddha said: 'Good man! The verses about happiness mentioned above are the foundation of the Bodhi path and can also increase anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment). For this reason, the appearance of these pleasures is first mentioned in the scriptures. Good man! For example, in the world, the necessities of life can be the cause of happiness, so they are called happiness. For example, the beauty of women, indulgence in drinking, delicious food, getting water when thirsty, encountering fire when cold, clothes and ornaments, elephants and horses, carriages, servants, gold, silver, lapis lazuli, coral, pearls, and stored grains, these worldly necessities can be the cause of happiness, so they are called happiness. Good man! These things can also cause suffering. Giving birth to a child because of a woman is painful, and one may grieve and even die. Because of wine and delicious food, and even stored grains, people can also experience great distress. For this reason, everything is suffering, and there is no real happiness. Good man! Bodhisattva Mahasattvas understand suffering in these eight sufferings, and thus have no suffering. Good man! All Sravakas (sravaka, those who hear the Dharma and practice), Pratyekabuddhas (pratyekabuddha, solitary realizers), etc., do not understand the true cause of happiness, so they think these are happiness.'
是人，于下苦中說有樂相。唯有菩薩住于大乘大般涅槃，乃能知是苦因、樂因。◎
大般涅槃經卷第十二 大正藏第 12 冊 No. 0374 大般涅槃經
大般涅槃經卷第十三
北涼天竺三藏曇無讖譯聖行品第七之三
「◎善男子！云何菩薩摩訶薩住于大乘大般涅槃，觀察集諦？善男子！菩薩摩訶薩觀此集諦是陰因緣，所謂集者還愛于有。愛有二種：一愛己身，二愛所須。復有二種：未得五欲，繫心專求；既求得已，堪忍專著。復有三種：欲愛、色愛、無色愛。復有三種：業因緣愛、煩惱因緣愛、苦因緣愛。出家之人有四種愛：何等為四？衣服、飲食、臥具、湯藥。復有五種：貪著五陰，隨諸所須一切愛著，分別挍計無量無邊。善男子！愛有二種：一者善愛，二不善愛。不善愛者，惟愚求之。善法愛者，諸菩薩求。善法愛者復有二種：不善與善。求二乘者名為不善，求大乘者是名為善。善男子！凡夫愛者名之為集，不名為諦。菩薩愛者，名之實諦不名為集。何以故？為度眾生，所以受生，不以愛故而受生也。」
迦葉菩薩白佛言：「世尊！如佛世尊于余經中，為諸眾生說業為因緣、或說憍慢、或說六觸、或說無明，為五盛陰而作因緣，今以何義說四聖諦，獨以愛性為五陰因
【現代漢語翻譯】 現代漢語譯本 這些人，在下層的痛苦中卻說有快樂的表象。只有菩薩安住于大乘大般涅槃（Mahāparinirvāṇa，大乘佛教的最高境界），才能知道這是痛苦的原因，也是快樂的原因。
《大般涅槃經》卷第十二 大正藏第 12 冊 No. 0374 《大般涅槃經》
《大般涅槃經》卷第十三
北涼天竺三藏曇無讖譯《聖行品第七之三》
『善男子！菩薩摩訶薩（Bodhisattva-mahāsattva，偉大的菩薩）如何安住于大乘大般涅槃，觀察集諦（Samudaya-satya，苦諦的起因）？善男子！菩薩摩訶薩觀察這集諦是五陰（Skandha，構成個體存在的五種要素）的因緣，所謂的集，就是還愛著有。愛有二種：一是愛自己，二是愛所需要的。又有二種：未得到五欲（pañca kāmaguṇā，色、聲、香、味、觸五種慾望），就一心專求；已經得到后，就執著不放。又有三種：欲愛（kāma-taṇhā，對感官享樂的渴求）、色愛（rūpa-taṇhā，對物質存在的渴求）、無色愛（arūpa-taṇhā，對非物質存在的渴求）。又有三種：業因緣愛（karma-hetu-tṛṣṇā，由業力導致的愛）、煩惱因緣愛（kleśa-hetu-tṛṣṇā，由煩惱導致的愛）、苦因緣愛（duḥkha-hetu-tṛṣṇā，由痛苦導致的愛）。出家之人有四種愛：哪四種？衣服、飲食、臥具、湯藥。又有五種：貪著五陰，隨著所需要的一切都愛著，分別計算，無量無邊。善男子！愛有二種：一是善愛，二是不善愛。不善愛，只有愚人才會追求。善法愛，是諸菩薩所追求的。善法愛又有二種：不善與善。追求二乘（Śrāvakayāna，聲聞乘和Pratyekabuddhayāna，緣覺乘）的稱為不善，追求大乘（Mahāyāna，大乘佛教）的稱為善。善男子！凡夫的愛稱為集，不稱為諦。菩薩的愛稱為實諦，不稱為集。為什麼呢？爲了度化眾生，所以受生，不是因為愛而受生。』
迦葉菩薩（Kāśyapa，佛陀的十大弟子之一）對佛說：『世尊！如佛世尊在其他經典中，為眾生說業為因緣，或說憍慢（māna，傲慢），或說六觸（ṣaṭ sparśa，六種感官接觸），或說無明（avidyā，無知），作為五盛陰的因緣，現在以什麼意義說四聖諦（catvāri āryasatyāni，佛教的四個基本真理），唯獨以愛的性質作為五陰的因緣呢？』
【English Translation】 English version These people, in the midst of lower suffering, speak of the appearance of happiness. Only Bodhisattvas abiding in the Mahayana Mahaparinirvana (the highest state of Mahayana Buddhism) are able to know that this is the cause of suffering and also the cause of happiness.
The Mahaparinirvana Sutra, Scroll 12 Taisho Tripitaka Volume 12, No. 0374, The Mahaparinirvana Sutra
The Mahaparinirvana Sutra, Scroll 13
Translated by Tripitaka Master Dharmaksema of Northern Liang, Chapter 7, Section 3: The Holy Conduct
'Good man! How does a Bodhisattva-mahāsattva abide in the Mahayana Mahaparinirvana and observe the Samudaya-satya (the truth of the origin of suffering)? Good man! A Bodhisattva-mahāsattva observes that this Samudaya-satya is the cause and condition of the five skandhas (the five aggregates that constitute individual existence), and what is called 'samudaya' is still attachment to existence. There are two kinds of attachment: one is attachment to oneself, and the other is attachment to what is needed. There are also two kinds: before obtaining the five desires (pañca kāmaguṇā, the five sensual pleasures of form, sound, smell, taste, and touch), one focuses the mind on seeking them; after obtaining them, one becomes attached and cannot let go. There are also three kinds: desire-attachment (kāma-taṇhā, craving for sensual pleasures), form-attachment (rūpa-taṇhā, craving for material existence), and formless-attachment (arūpa-taṇhā, craving for immaterial existence). There are also three kinds: attachment due to karma (karma-hetu-tṛṣṇā, attachment caused by karmic actions), attachment due to afflictions (kleśa-hetu-tṛṣṇā, attachment caused by defilements), and attachment due to suffering (duḥkha-hetu-tṛṣṇā, attachment caused by suffering). There are four kinds of attachment for those who have left home: what are the four? Clothing, food, bedding, and medicine. There are also five kinds: attachment to the five skandhas, attachment to everything that is needed, calculating and measuring without limit. Good man! There are two kinds of attachment: one is wholesome attachment, and the other is unwholesome attachment. Unwholesome attachment is only sought by the foolish. Wholesome attachment is sought by all Bodhisattvas. Wholesome attachment also has two kinds: unwholesome and wholesome. Seeking the Two Vehicles (Śrāvakayāna, the Hearer Vehicle and Pratyekabuddhayāna, the Solitary Realizer Vehicle) is called unwholesome, and seeking the Mahayana (the Great Vehicle) is called wholesome. Good man! The attachment of ordinary people is called samudaya, not satya. The attachment of Bodhisattvas is called true satya, not samudaya. Why? It is to liberate sentient beings that they take birth, not because of attachment that they take birth.』
Bodhisattva Kasyapa (one of the Buddha's ten great disciples) said to the Buddha: 'World Honored One! As the World Honored Buddha has said in other sutras, for sentient beings, karma is the cause and condition, or arrogance (māna), or the six contacts (ṣaṭ sparśa, the six sense contacts), or ignorance (avidyā), as the cause and condition for the five flourishing aggregates. Now, with what meaning do you speak of the Four Noble Truths (catvāri āryasatyāni, the four fundamental truths of Buddhism), and solely use the nature of attachment as the cause and condition for the five skandhas?'
？」
佛贊迦葉菩薩：「善哉，善哉！善男子！如汝所說，諸因緣者非為非因，但是五陰要因於愛。善男子！譬如大王若出遊巡，大臣、眷屬悉皆隨從。愛亦如是，隨愛行處，是諸結等亦復隨行。譬如膩衣，隨有塵著，著則隨住。愛亦如是，隨所愛處，業結亦住。複次善男子！譬如濕地則能生牙，愛亦如是，能生一切業煩惱牙。善男子！菩薩摩訶薩住是大乘大般涅槃，深觀此愛，凡有九種：一如債有餘，二如羅剎女婦，三如妙花莖有毒蛇纏之，四如惡食性所不便而強食之，五如淫女，六如摩樓迦子，七如瘡中息肉，八如暴風，九如彗星。云何名為如債有餘？善男子！譬如窮人，負他錢財，雖償欲畢，余未畢故，猶繫在獄，而不得脫。聲聞緣覺亦復如是，以有愛習之餘氣故，不能得成阿耨多羅三藐三菩提。善男子！是名如債有餘。善男子！云何如羅剎女婦？善男子！譬如有人，以羅剎女而為婦妾，是羅剎女隨所生子，生已便啖，子既盡已復啖其夫。善男子！愛羅剎女亦復如是，隨諸眾生，生善根子，隨生隨食。善子既盡，復啖眾生，令墮地獄、畜生、餓鬼，唯除菩薩，是名如羅剎女婦。善男子！云何如妙花莖毒蛇纏之？譬如有人性愛好花，不見花莖毒蛇過患，即便前捉，捉已蛇螫，螫已命終。一切凡夫亦復如是，
【現代漢語翻譯】 現代漢語譯本 佛陀讚歎迦葉菩薩說：『太好了，太好了！善男子！正如你所說，諸因緣並非不是因，只是五陰需要依賴於愛。善男子！譬如大王如果出遊巡視，大臣和眷屬都會跟隨。愛也是如此，隨著愛所行之處，各種煩惱結縛也會隨之而行。譬如油膩的衣服，容易沾染灰塵，一旦沾上就會附著不離。愛也是如此，隨著所愛之處，業和煩惱結縛也會停留。再者，善男子！譬如潮濕的土地能夠生長出嫩芽，愛也是如此，能夠生長出一切業和煩惱的嫩芽。善男子！菩薩摩訶薩安住于大乘大般涅槃，深刻觀察這種愛，共有九種比喻：一如債務未清，二如羅剎女的妻子，三如美麗的花莖纏繞著毒蛇，四如不適合自己卻強行吃的惡劣食物，五如**，六如摩樓迦子，七如瘡中的息肉，八如暴風，九如彗星。什麼叫做如債務未清？善男子！譬如一個窮人，欠了別人的錢財，即使償還得差不多了，但因為還有剩餘未還清，仍然被囚禁在監獄裡，無法脫身。聲聞和緣覺也是如此，因為還有愛的習氣殘留，所以不能成就阿耨多羅三藐三菩提（無上正等正覺）。善男子！這就叫做如債務未清。善男子！什麼叫做如羅剎女的妻子？善男子！譬如有人娶羅剎女為妻妾，這個羅剎女每生一個孩子，生下後就吃掉，孩子吃完后又吃掉她的丈夫。善男子！愛這個羅剎女也是如此，隨著眾生生出善根之子，就隨生隨吃。善根之子吃完后，又吃掉眾生，使他們墮入地獄、畜生、餓鬼道，只有菩薩除外，這就叫做如羅剎女的妻子。善男子！什麼叫做如美麗的花莖纏繞著毒蛇？譬如有人貪愛美好的花朵，卻看不到花莖上纏繞的毒蛇的危害，就上前去抓，抓到后被蛇咬傷，咬傷后就喪命。一切凡夫也是如此，
【English Translation】 English version The Buddha praised Kasyapa Bodhisattva, saying: 'Excellent, excellent! Good man! As you have said, all causes and conditions are not without cause, but the five skandhas (aggregates) depend on craving. Good man! It is like a great king going on a tour, with ministers and retinue all following. Craving is also like this; wherever craving goes, all the fetters and bonds follow. It is like a greasy garment, which easily attracts dust; once it is attached, it stays. Craving is also like this; wherever there is craving, the karmic bonds also stay. Furthermore, good man! It is like damp soil that can sprout shoots; craving is also like this, it can sprout all karmic and afflictive shoots. Good man! Bodhisattva Mahasattvas abide in the Great Vehicle of Great Nirvana, deeply observing this craving, which has nine analogies: one is like a debt remaining, two is like a Rakshasa woman's wife, three is like a beautiful flower stem with a poisonous snake coiled around it, four is like bad food that is not suitable but is forcibly eaten, five is like ** , six is like a Maruka child, seven is like a polyp in a sore, eight is like a storm, and nine is like a comet. What is meant by 'like a debt remaining'? Good man! It is like a poor person who owes money to others; even if he has almost repaid it, because there is still some remaining, he is still imprisoned and cannot escape. Sravakas and Pratyekabuddhas are also like this; because there is still residual craving, they cannot attain Anuttara-samyak-sambodhi (supreme perfect enlightenment). Good man! This is called 'like a debt remaining'. Good man! What is meant by 'like a Rakshasa woman's wife'? Good man! It is like a person who takes a Rakshasa woman as his wife; this Rakshasa woman eats each child she gives birth to, and after eating all the children, she eats her husband. Good man! Craving, like this Rakshasa woman, also eats the good roots that beings produce as soon as they are born. After eating all the good roots, it eats the beings, causing them to fall into hell, the animal realm, and the hungry ghost realm, except for Bodhisattvas. This is called 'like a Rakshasa woman's wife'. Good man! What is meant by 'like a beautiful flower stem with a poisonous snake coiled around it'? It is like a person who is greedy for beautiful flowers but does not see the danger of the poisonous snake coiled around the flower stem, so he goes to grab it. Once he grabs it, he is bitten by the snake, and after being bitten, he dies. All ordinary beings are also like this,
貪五欲花，不見是愛毒蛇過患，而便受取，即為愛毒之所蝎螫，命終墮於三惡道中，唯除菩薩，是名如妙花莖毒蛇纏之。善男子！云何所不便食而強食之？譬如有人，所不便食而強食之，食已腹痛，患下而死。愛食亦爾，五道眾生，強食貪著，以是因緣墮三惡道，唯除菩薩，是名所不便食而強食之。善男子！云何淫女？譬如愚人與淫女通，而彼淫女巧作種種諂媚現親，悉奪是人所有錢財，錢財既盡便復驅逐。愛之淫女亦復如是，愚人無智與之交通，而是愛女奪其所有一切善法，善法既盡，驅逐令墮三惡道中，唯除菩薩，是名淫女。善男子！云何摩樓迦子？譬如摩樓迦子，若鳥食已，隨糞墮地，或因風吹，來在樹下即便生長，纏繞縛束尼拘陀樹，令不增長，遂至枯死。愛摩樓迦子亦復如是，纏縛凡夫所有善法，不令增長遂至枯滅，既枯滅已，命終之後墮三惡道，唯除菩薩，是名摩樓迦子。善男子！云何瘡中息肉？如人久瘡，中生息肉，其人要當勤心療治，莫生舍心，若生舍心，瘡息增長，蟲疽復生，以是因緣即便命終。凡夫愚人五陰瘡痍亦復如是，愛于其中而為息肉，應當勤心療治愛息，若不治者，命終即墮三惡道中，唯除菩薩，是名瘡中息肉。善男子！云何暴風？譬如暴風，能偃山移岳，拔深根栽。愛暴大風，亦復如
【現代漢語翻譯】 現代漢語譯本 貪戀五欲（色、聲、香、味、觸）之花，卻看不到它們如同愛慾毒蛇的禍患，反而接受它們，就會被愛慾之毒所蜇傷，命終之後墮入三惡道（地獄、餓鬼、畜生），唯有菩薩能夠避免。這就像被纏繞在妙花莖上的毒蛇一樣。善男子！什麼叫做『不宜食用卻強行食用』呢？譬如有人，不宜食用的東西卻強行食用，食用后腹痛，患病下瀉而死。貪愛也是如此，五道（地獄、餓鬼、畜生、人、天）眾生，強行貪戀執著，因此墮入三惡道，唯有菩薩能夠避免。這叫做『不宜食用卻強行食用』。善男子！什麼叫做（原文此處缺失，根據上下文推測應為『愛女』）？譬如愚人與（原文此處缺失，根據上下文推測應為『愛女』）交往，而那（原文此處缺失，根據上下文推測應為『愛女』）巧妙地用各種諂媚的手段表現親近，奪走這個人所有的錢財，錢財耗盡后便將他驅逐。愛慾的（原文此處缺失，根據上下文推測應為『愛女』）也是如此，愚人沒有智慧與她交往，而這愛女奪走他所有的一切善法，善法耗盡后，驅逐他墮入三惡道中，唯有菩薩能夠避免。這叫做（原文此處缺失，根據上下文推測應為『愛女』）。善男子！什麼叫做摩樓迦子（一種寄生植物）？譬如摩樓迦子，如果被鳥吃掉后，隨著糞便掉在地上，或者被風吹到樹下，就會生長，纏繞束縛尼拘陀樹（榕樹），使它不能生長，最終枯死。愛慾的摩樓迦子也是如此，纏縛凡夫所有的善法，使它們不能增長最終枯竭，枯竭之後，命終墮入三惡道，唯有菩薩能夠避免。這叫做摩樓迦子。善男子！什麼叫做瘡中息肉？譬如人長了很久的瘡，瘡中生出息肉，這個人應當勤心治療，不要產生放棄的念頭，如果產生放棄的念頭，瘡上的息肉就會增長，還會生出蟲疽，因此而喪命。凡夫愚人的五陰（色、受、想、行、識）瘡痍也是如此，愛慾在其中如同息肉，應當勤心治療愛慾的息肉，如果不治療，命終就會墮入三惡道中，唯有菩薩能夠避免。這叫做瘡中息肉。善男子！什麼叫做暴風？譬如暴風，能夠使山巒傾倒，拔起深根的樹木。愛慾的暴風也是如此，能夠摧毀眾生所有的善根。 English version Craving the flowers of the five desires (form, sound, smell, taste, and touch), one fails to see the harm of these desires as poisonous snakes, and instead accepts them. Consequently, one is stung by the poison of desire, and after death, falls into the three evil realms (hell, hungry ghosts, and animals), except for Bodhisattvas. This is like being entangled by a poisonous snake on a beautiful flower stem. Good man! What is meant by 'eating what is not suitable to eat but forcing oneself to eat'? It is like a person who eats what is not suitable, and after eating, suffers from abdominal pain, diarrhea, and dies. Craving is also like this; beings in the five realms (hell, hungry ghosts, animals, humans, and gods) forcefully crave and cling, and because of this, they fall into the three evil realms, except for Bodhisattvas. This is called 'eating what is not suitable to eat but forcing oneself to eat.' Good man! What is meant by (missing in original text, inferred to be 'love-woman')? It is like a fool who associates with a (missing in original text, inferred to be 'love-woman'), and that (missing in original text, inferred to be 'love-woman') skillfully uses various flattering means to appear close, taking away all of this person's wealth. Once the wealth is exhausted, she drives him away. The (missing in original text, inferred to be 'love-woman') of desire is also like this; a fool, lacking wisdom, associates with her, and this love-woman takes away all of his good dharmas. Once the good dharmas are exhausted, she drives him to fall into the three evil realms, except for Bodhisattvas. This is called (missing in original text, inferred to be 'love-woman'). Good man! What is meant by 'Maruka's child' (a parasitic plant)? It is like Maruka's child, if eaten by a bird, falls to the ground with the bird's droppings, or is blown by the wind under a tree, it will grow, entwine, and bind the Nigrodha tree (banyan tree), preventing it from growing, and eventually causing it to wither and die. The Maruka's child of desire is also like this; it entangles all the good dharmas of ordinary beings, preventing them from growing and eventually causing them to wither. Once withered, after death, they fall into the three evil realms, except for Bodhisattvas. This is called 'Maruka's child.' Good man! What is meant by 'flesh growth in a sore'? It is like a person with a long-standing sore, in which flesh growth appears. This person should diligently treat it, and not give up. If they give up, the flesh growth will increase, and maggots will grow, leading to death. The sores of the five aggregates (form, feeling, perception, mental formations, and consciousness) of ordinary foolish people are also like this; desire is like flesh growth within them. One should diligently treat the flesh growth of desire. If one does not treat it, after death, one will fall into the three evil realms, except for Bodhisattvas. This is called 'flesh growth in a sore.' Good man! What is meant by a 'violent wind'? It is like a violent wind that can topple mountains and uproot deeply rooted trees. The violent wind of desire is also like this; it can destroy all the good roots of beings.
【English Translation】 Craving the flowers of the five desires (form, sound, smell, taste, and touch), one fails to see the harm of these desires as poisonous snakes, and instead accepts them. Consequently, one is stung by the poison of desire, and after death, falls into the three evil realms (hell, hungry ghosts, and animals), except for Bodhisattvas. This is like being entangled by a poisonous snake on a beautiful flower stem. Good man! What is meant by 'eating what is not suitable to eat but forcing oneself to eat'? It is like a person who eats what is not suitable, and after eating, suffers from abdominal pain, diarrhea, and dies. Craving is also like this; beings in the five realms (hell, hungry ghosts, animals, humans, and gods) forcefully crave and cling, and because of this, they fall into the three evil realms, except for Bodhisattvas. This is called 'eating what is not suitable to eat but forcing oneself to eat.' Good man! What is meant by (missing in original text, inferred to be 'love-woman')? It is like a fool who associates with a (missing in original text, inferred to be 'love-woman'), and that (missing in original text, inferred to be 'love-woman') skillfully uses various flattering means to appear close, taking away all of this person's wealth. Once the wealth is exhausted, she drives him away. The (missing in original text, inferred to be 'love-woman') of desire is also like this; a fool, lacking wisdom, associates with her, and this love-woman takes away all of his good dharmas. Once the good dharmas are exhausted, she drives him to fall into the three evil realms, except for Bodhisattvas. This is called **(missing in original text, inferred to be 'love-woman'). Good man! What is meant by 'Maruka's child' (a parasitic plant)? It is like Maruka's child, if eaten by a bird, falls to the ground with the bird's droppings, or is blown by the wind under a tree, it will grow, entwine, and bind the Nigrodha tree (banyan tree), preventing it from growing, and eventually causing it to wither and die. The Maruka's child of desire is also like this; it entangles all the good dharmas of ordinary beings, preventing them from growing and eventually causing them to wither. Once withered, after death, they fall into the three evil realms, except for Bodhisattvas. This is called 'Maruka's child.' Good man! What is meant by 'flesh growth in a sore'? It is like a person with a long-standing sore, in which flesh growth appears. This person should diligently treat it, and not give up. If they give up, the flesh growth will increase, and maggots will grow, leading to death. The sores of the five aggregates (form, feeling, perception, mental formations, and consciousness) of ordinary foolish people are also like this; desire is like flesh growth within them. One should diligently treat the flesh growth of desire. If one does not treat it, after death, one will fall into the three evil realms, except for Bodhisattvas. This is called 'flesh growth in a sore.' Good man! What is meant by a 'violent wind'? It is like a violent wind that can topple mountains and uproot deeply rooted trees. The violent wind of desire is also like this; it can destroy all the good roots of beings.
是，于父母所而生噁心，能拔大智舍利弗等無上深固菩提根栽，唯除菩薩，是名暴風。善男子！云何如彗星？譬如彗星出現天下，一切人民饑饉病瘦、癭諸苦惱。愛之彗星，亦復如是，能斷一切善根種子，令凡夫人孤窮饑饉，生煩惱病，流轉生死受種種苦，唯除菩薩，是名彗星。善男子！菩薩摩訶薩住于大乘大般涅槃，觀察愛結，如是九種。
「善男子！以是義故，諸凡夫人有苦無諦，聲聞緣覺有苦有苦諦而無真實，諸菩薩等解苦、無苦，是故無苦而有真實。諸凡夫人有集無諦，聲聞緣覺有集有集諦，諸菩薩等解集無集，是故無集而有真諦。聲聞緣覺有滅非真，菩薩摩訶薩有滅有真諦。聲聞緣覺有道非真，菩薩摩訶薩有道有真諦。
「善男子！云何菩薩摩訶薩住于大乘大般涅槃，見滅、見滅諦？所謂斷除一切煩惱，若煩惱斷，則名為常；滅煩惱火，則名寂滅，煩惱滅故則得受樂；諸佛菩薩求因緣故，故名為凈；更不復受二十五有故名出世，以出世故名為我常；於色、聲、香、味、觸、男、女、生、住、滅、苦、樂、不苦、不樂，不取相貌，故名畢竟寂滅真諦。善男子！菩薩如是住于大乘大般涅槃，觀滅聖諦。
「善男子！云何菩薩摩訶薩住于大乘大般涅槃，觀道聖諦？善男子！譬如闇中，因燈得見
【現代漢語翻譯】 現代漢語譯本： 『是的，對於父母產生噁心，能夠拔除像大智舍利弗（佛陀十大弟子之一，以智慧著稱）等人的無上深固的菩提根基，只有菩薩才能避免，這被稱為暴風。善男子！什麼像彗星呢？譬如彗星出現在天下，一切人民都會遭受飢餓、疾病、消瘦、癭等各種痛苦。愛慾的彗星也是如此，能夠斷絕一切善根的種子，使凡夫俗子孤苦貧窮，遭受飢餓，產生煩惱疾病，在生死輪迴中承受各種痛苦，只有菩薩才能避免，這被稱為彗星。善男子！菩薩摩訶薩安住于大乘大般涅槃（佛教的最高境界，意為不生不滅的境界），如此觀察愛慾的束縛，共有九種。』 『善男子！因為這個緣故，凡夫俗子有苦而沒有苦諦（佛教四聖諦之一，指明人生是苦的真理），聲聞緣覺（佛教中兩種修行者，聲聞通過聽聞佛法修行，緣覺通過自身觀察修行）有苦有苦諦，但沒有真實，諸菩薩等理解苦，沒有苦，所以沒有苦而有真實。凡夫俗子有集（苦的根源）而沒有集諦（佛教四聖諦之一，指明苦的根源是慾望），聲聞緣覺有集有集諦，諸菩薩等理解集，沒有集，所以沒有集而有真諦。聲聞緣覺有滅（苦的止息）但不是真，菩薩摩訶薩有滅有真諦。聲聞緣覺有道（通向滅苦的道路）但不是真，菩薩摩訶薩有道有真諦。』 『善男子！菩薩摩訶薩如何安住于大乘大般涅槃，觀察滅、觀察滅諦呢？所謂斷除一切煩惱，如果煩惱斷除，就稱為常；熄滅煩惱之火，就稱為寂滅，因為煩惱滅除所以能夠得到快樂；諸佛菩薩爲了尋求因緣的緣故，所以稱為清凈；不再承受二十五有（佛教中輪迴的二十五種存在狀態）的緣故稱為出世，因為出世的緣故稱為我常；對於色、聲、香、味、觸、男、女、生、住、滅、苦、樂、不苦、不樂，不執著于表象，所以稱為畢竟寂滅真諦。善男子！菩薩如此安住于大乘大般涅槃，觀察滅聖諦。』 『善男子！菩薩摩訶薩如何安住于大乘大般涅槃，觀察道聖諦呢？善男子！譬如在黑暗中，因為有了燈才能看見』
【English Translation】 English version: 'Yes, generating ill will towards one's parents can uproot the unsurpassed and deeply rooted Bodhi (enlightenment) foundations of great wisdom beings like Shariputra (one of Buddha's ten great disciples, known for his wisdom), except for Bodhisattvas; this is called a storm. Good man! What is like a comet? For example, when a comet appears in the world, all people suffer from famine, disease, emaciation, goiter, and various other sufferings. The comet of desire is also like this; it can cut off the seeds of all good roots, causing ordinary people to be lonely and impoverished, suffer from hunger, generate afflictions and diseases, and undergo various sufferings in the cycle of birth and death, except for Bodhisattvas; this is called a comet. Good man! Bodhisattva Mahasattvas, abiding in the Great Vehicle of Great Nirvana (the highest state in Buddhism, meaning the state of non-birth and non-death), observe the bonds of desire in these nine ways.' 'Good man! Because of this reason, ordinary people have suffering but no truth of suffering (one of the Four Noble Truths in Buddhism, pointing out the truth that life is suffering), Sravakas (those who practice by hearing the teachings) and Pratyekabuddhas (those who achieve enlightenment on their own) have suffering and the truth of suffering, but no reality; Bodhisattvas understand suffering, there is no suffering, therefore there is no suffering but there is reality. Ordinary people have the cause of suffering but no truth of the cause of suffering (one of the Four Noble Truths in Buddhism, pointing out that the cause of suffering is desire), Sravakas and Pratyekabuddhas have the cause of suffering and the truth of the cause of suffering; Bodhisattvas understand the cause of suffering, there is no cause of suffering, therefore there is no cause of suffering but there is true reality. Sravakas and Pratyekabuddhas have cessation (the end of suffering) but it is not true, Bodhisattva Mahasattvas have cessation and true reality. Sravakas and Pratyekabuddhas have the path (the way to end suffering) but it is not true, Bodhisattva Mahasattvas have the path and true reality.' 'Good man! How do Bodhisattva Mahasattvas, abiding in the Great Vehicle of Great Nirvana, observe cessation and the truth of cessation? It is said that the elimination of all afflictions, if afflictions are eliminated, is called permanence; extinguishing the fire of afflictions is called tranquility; because afflictions are eliminated, one can obtain happiness; because Buddhas and Bodhisattvas seek the cause and conditions, it is called purity; because one no longer undergoes the twenty-five existences (the twenty-five states of existence in the cycle of rebirth in Buddhism), it is called transcendence; because of transcendence, it is called my permanence; regarding form, sound, smell, taste, touch, male, female, birth, dwelling, decay, suffering, happiness, neither suffering nor happiness, not clinging to appearances, it is called the ultimate tranquility and true reality. Good man! Bodhisattvas thus abide in the Great Vehicle of Great Nirvana, observing the Noble Truth of Cessation.' 'Good man! How do Bodhisattva Mahasattvas, abiding in the Great Vehicle of Great Nirvana, observe the Noble Truth of the Path? Good man! Just as in darkness, one can see because of a lamp.'
粗細之物。菩薩摩訶薩亦復如是，住于大乘大般涅槃，因八聖道見一切法，所謂常、無常、有為、無為、有眾生、非眾生、物、非物、苦、樂、我、無我、凈、不凈、煩惱、非煩惱、業、非業、實、不實、乘、非乘、知、不知、陀羅驃、非陀羅驃、求那、非求那、見、非見、色、非色、道、非道、解、非解。善男子！菩薩如是住于大乘大般涅槃，觀道聖諦。」
迦葉菩薩白佛言：「世尊！若八聖道是道聖諦，義不相應。何以故？如來或說信心為道，能度諸漏。或時說道不放逸是，諸佛世尊不放逸故，得阿耨多羅三藐三菩提，亦是菩薩助道之法。或時說言精進是道，如告阿難：『若有人能勤修精進，則得成於阿耨多羅三藐三菩提。』或時說言觀身念處，若有繫心，精勤修習是身念處，則得成於阿耨多羅三藐三菩提。或時說言正定為道，如告大德摩訶迦葉：『夫正定者真實是道，非不正定而是道也；若入正定，乃能思惟五陰生滅，非不入定能思惟也。』或說一法，若人修習，能凈眾生，滅除一切憂愁苦惱，逮得正法，所謂唸佛三昧。或復說言修無常想，是名為道，如告比丘：『有能多修無常想者，能得阿耨多羅三藐三菩提。』或說空寂阿蘭若處，獨坐思惟，能得速成阿耨多羅三藐三菩提。或時說言，為人演法，是名
【現代漢語翻譯】 現代漢語譯本：粗細之物。菩薩摩訶薩（偉大的菩薩）也像這樣，安住于大乘大般涅槃（大乘的最終涅槃），通過八聖道（八正道）觀察一切法，即所謂常（永恒）、無常（非永恒）、有為（因緣和合而生）、無為（非因緣和合而生）、有眾生（有情生命）、非眾生（無情生命）、物（物質）、非物（非物質）、苦（痛苦）、樂（快樂）、我（自我）、無我（非自我）、凈（清凈）、不凈（不清凈）、煩惱（擾亂心緒）、非煩惱（不擾亂心緒）、業（行為）、非業（非行為）、實（真實）、不實（不真實）、乘（載具，指教法）、非乘（非載具）、知（知曉）、不知（不知曉）、陀羅驃（實體）、非陀羅驃（非實體）、求那（屬性）、非求那（非屬性）、見（見解）、非見（非見解）、色（物質現象）、非色（非物質現象）、道（道路，指修行方法）、非道（非修行方法）、解（理解）、非解（非理解）。善男子！菩薩像這樣安住于大乘大般涅槃，觀察道聖諦（關於修行道路的真理）。 迦葉菩薩（佛陀的弟子）對佛說：『世尊！如果八聖道是道聖諦，這在意義上不相符。為什麼呢？如來（佛陀）有時說信心是道，能夠度脫各種煩惱。有時說不放逸是道，諸佛世尊因為不放逸，才證得阿耨多羅三藐三菩提（無上正等正覺），這也是菩薩助道的方法。有時說精進是道，如告訴阿難：『如果有人能夠勤修精進，就能成就阿耨多羅三藐三菩提。』有時說觀身念處（對身體的覺察）是道，如果有人繫心，精勤修習這個身念處，就能成就阿耨多羅三藐三菩提。有時說正定是道，如告訴大德摩訶迦葉（佛陀的弟子）：『正定才是真正的道，不正定不是道；如果進入正定，才能思維五陰（構成生命的五種要素）的生滅，不入定就不能思維。』有時說一法，如果有人修習，能夠凈化眾生，滅除一切憂愁苦惱，獲得正法，這就是念佛三昧（專注唸佛的禪定）。有時又說修無常想是道，如告訴比丘：『有能多修無常想的人，能夠證得阿耨多羅三藐三菩提。』有時說空寂的阿蘭若處（寂靜的修行場所），獨自靜坐思維，能夠快速成就阿耨多羅三藐三菩提。有時說，為人演說佛法，這被稱為道。
【English Translation】 English version: Coarse and fine things. Bodhisattva Mahasattvas (great Bodhisattvas) are also like this, abiding in the Mahayana Mahaparinirvana (the great vehicle's ultimate nirvana), observing all dharmas through the Eightfold Noble Path (the eightfold path), namely, what is called permanent (eternal), impermanent (non-eternal), conditioned (arising from causes and conditions), unconditioned (not arising from causes and conditions), sentient beings (living beings), non-sentient beings (non-living beings), matter (material), non-matter (non-material), suffering (pain), happiness (pleasure), self (ego), non-self (no-ego), pure (clean), impure (unclean), afflictions (disturbances of mind), non-afflictions (non-disturbances of mind), karma (action), non-karma (non-action), real (true), unreal (untrue), vehicle (means of conveyance, referring to teachings), non-vehicle (non-means of conveyance), knowing (awareness), not knowing (unawareness), dravya (substance), non-dravya (non-substance), guna (attribute), non-guna (non-attribute), view (opinion), non-view (non-opinion), form (material phenomena), non-form (non-material phenomena), path (way, referring to practice), non-path (non-practice), understanding (comprehension), non-understanding (non-comprehension). Good man! Bodhisattvas, abiding in the Mahayana Mahaparinirvana in this way, observe the Truth of the Path (the truth about the path of practice). Bodhisattva Kasyapa (a disciple of the Buddha) said to the Buddha: 'World Honored One! If the Eightfold Noble Path is the Truth of the Path, it is not consistent in meaning. Why is that? The Tathagata (Buddha) sometimes says that faith is the path, which can liberate from all defilements. Sometimes it is said that non-negligence is the path, because the Buddhas, the World Honored Ones, attained Anuttara-samyak-sambodhi (supreme enlightenment) through non-negligence, and this is also a method for Bodhisattvas to assist in their practice. Sometimes it is said that diligence is the path, as told to Ananda: 『If someone can diligently cultivate diligence, they will achieve Anuttara-samyak-sambodhi.』 Sometimes it is said that mindfulness of the body (awareness of the body) is the path, if someone focuses their mind and diligently cultivates this mindfulness of the body, they will achieve Anuttara-samyak-sambodhi. Sometimes it is said that right concentration is the path, as told to the great virtuous Mahakasyapa (a disciple of the Buddha): 『Right concentration is the true path, not non-right concentration; if one enters right concentration, one can contemplate the arising and ceasing of the five skandhas (the five aggregates that constitute life), one cannot contemplate without entering concentration.』 Sometimes it is said that one dharma, if someone cultivates it, can purify sentient beings, eliminate all worries and sufferings, and attain the true dharma, which is the Samadhi of Buddha Recitation (meditative concentration on the Buddha). Sometimes it is also said that cultivating the thought of impermanence is the path, as told to the Bhikkhus: 『Those who can cultivate the thought of impermanence often can attain Anuttara-samyak-sambodhi.』 Sometimes it is said that in a quiet Aranya (secluded place for practice), sitting alone and contemplating, one can quickly achieve Anuttara-samyak-sambodhi. Sometimes it is said that expounding the Dharma for others is called the path.'
為道，若聞法已疑網即斷，疑網斷已則得阿耨多羅三藐三菩提。或時說言持戒是道，如告阿難：『若有精勤修持禁戒，是人則度生死大苦。』或時說言親近善友是名為道，如告阿難：『若有親近善知識者，則具凈戒，若有眾生能親近我，則得發於阿耨多羅三藐三菩提心。』或時說言，修慈是道，修學慈者，斷諸煩惱得不動處。或時說言智慧是道，如佛昔為波阇波提比丘尼說：『姊妹！如諸聲聞，以智慧刀，能斷諸流、諸漏煩惱。』或時如來說施是道，如佛往昔告波斯匿王：『大王！當知我于往昔多行惠施，以是因緣，今日得成阿耨多羅三藐三菩提。』世尊，若八聖道是道諦者，如是等經，豈非虛妄？若彼諸經非虛妄者，彼中何緣不說八道為道聖諦？若彼不說，如來往昔何故錯謬？然我定知諸佛如來，久離錯謬。」
爾時世尊贊迦葉菩薩：「善哉，善哉！善男子！汝今欲知菩薩大乘微妙經典所有秘密，故作是問。善男子！如是諸經，悉入道諦。善男子！如我所說，若有通道，如是通道，是信根本，是能佐助菩提之道，是故我說無有錯謬。善男子！如來善知無量方便，欲化眾生，故作如是種種說法。善男子！譬如良醫，識諸眾生種種病原，隨其所患而為合藥、並藥所禁，唯水一種不在禁例。或服姜水、或甘草水、或
【現代漢語翻譯】 現代漢語譯本： 關於修行之道，如果聽聞佛法后疑惑的網結立即斷開，疑惑的網結斷開后就能證得阿耨多羅三藐三菩提（無上正等正覺）。有時佛說持戒是道，如告訴阿難：『如果有人精勤修持戒律，這個人就能度脫生死的大苦。』有時佛說親近善友是道，如告訴阿難：『如果有人親近善知識，就能具足清凈的戒律，如果眾生能親近我，就能發起阿耨多羅三藐三菩提心。』有時佛說，修慈是道，修習慈心的人，能斷除各種煩惱，得到不動的境界。有時佛說智慧是道，如佛過去為波阇波提比丘尼說：『姊妹！如同各位聲聞，用智慧之刀，能斷除各種流、各種漏的煩惱。』有時如來說佈施是道，如佛過去告訴波斯匿王：『大王！應當知道我過去多次行佈施，因為這個因緣，今天才能成就阿耨多羅三藐三菩提。』世尊，如果八聖道是道諦，那麼這些經文，難道不是虛妄的嗎？如果那些經文不是虛妄的，那麼其中為什麼不說八道是道聖諦呢？如果那些經文不說，如來過去為什麼會錯謬呢？然而我確信諸佛如來，早已遠離錯謬。」 這時，世尊讚歎迦葉菩薩說：『很好，很好！善男子！你現在想知道菩薩大乘微妙經典的所有秘密，所以提出這樣的問題。善男子！這些經文，都包含在道諦之中。善男子！如我所說，如果有人通道，這樣的通道，是信的根本，是能輔助菩提之道，所以我說沒有錯謬。善男子！如來善於瞭解無量方便，爲了教化眾生，所以才說出各種不同的說法。善男子！譬如良醫，瞭解各種眾生的各種病因，根據他們所患的疾病而配製藥物、以及藥物的禁忌，只有水這一種不在禁忌之列。或者服用姜水、或者甘草水、或者
【English Translation】 English version: Regarding the path, if upon hearing the Dharma, the net of doubt is immediately severed, and once the net of doubt is severed, one attains Anuttara-samyak-sambodhi (supreme perfect enlightenment). Sometimes it is said that upholding precepts is the path, as told to Ananda: 『If one diligently cultivates the precepts, that person will cross over the great suffering of birth and death.』 Sometimes it is said that associating with good friends is the path, as told to Ananda: 『If one associates with a good teacher, one will possess pure precepts, and if sentient beings can associate with me, they will develop the mind of Anuttara-samyak-sambodhi.』 Sometimes it is said that cultivating loving-kindness is the path, and those who cultivate loving-kindness will cut off all afflictions and attain the state of non-movement. Sometimes it is said that wisdom is the path, as the Buddha once said to Prajapati Bhikshuni: 『Sisters! Like all Sravakas, with the sword of wisdom, they can cut off all the flows and outflows of afflictions.』 Sometimes the Tathagata says that giving is the path, as the Buddha once told King Prasenajit: 『Great King! You should know that in the past I practiced giving extensively, and because of this cause, today I have attained Anuttara-samyak-sambodhi.』 World Honored One, if the Eightfold Noble Path is the Truth of the Path, then are these sutras not false? If those sutras are not false, then why do they not mention the Eightfold Path as the Noble Truth of the Path? If those sutras do not mention it, why was the Tathagata mistaken in the past? However, I am certain that all Buddhas, Tathagatas, have long been free from error.」 At that time, the World Honored One praised Bodhisattva Kasyapa, saying: 『Excellent, excellent! Good man! You now wish to know all the secrets of the profound sutras of the Bodhisattva Mahayana, and therefore you ask this question. Good man! All these sutras are included in the Truth of the Path. Good man! As I have said, if one has faith in the path, such faith is the root of faith, and it is what assists the path to Bodhi, therefore I say there is no error. Good man! The Tathagata is skilled in understanding limitless expedient means, and in order to teach sentient beings, he speaks in various ways. Good man! It is like a good physician who understands the various causes of diseases in all sentient beings, and according to their illnesses, he prepares medicine and the prohibitions of the medicine, with only water being an exception to the prohibitions. Either taking ginger water, or licorice water, or』
細辛水、或黑石蜜水、或阿摩勒水、或尼婆羅水、或缽晝羅水、或服冷水、或服熱水、或蒲萄水、或安石榴水。善男子！而是良醫，善知眾生所患種種，藥雖多禁，水不在例。如來亦爾，善知方便，於一法相，隨諸眾生，分別廣說種種名相，彼諸眾生隨所說受，受已修習，除斷煩惱，如彼病人，隨良醫教，所患得除。
「複次善男子！如有一人，善解雜語，在大眾中，是諸大眾，熱渴所逼，咸發聲言：『我欲飲水！我欲飲水！』是人即時以清冷水，隨其種類說言是水，或言波尼、或言郁持、或言𦀟利藍、或言𦀟利、或言婆耶、或言甘露、或言牛乳，以如是等無量水名，為大眾說。善男子！如來亦爾，以一聖道，為諸聲聞種種演說，從信根等至八聖道。
「複次善男子！譬如金師，以一種金隨意造作種種瓔珞，所謂鉗鎖、環釧釵珰、天冠臂印，雖有如是差別不同，然不離金。善男子！如來亦爾，以一佛道隨諸眾生種種分別，而為說之。或說一種，所謂諸佛一道無二。復說二種，所謂定、慧。復說三種，謂見、慧、智。復說四種，所謂見道、修道、無學道、佛道。復說五種，所謂信行道、法行道、信解脫道、見到道、身證道。復說六種，所謂須陀洹道、斯陀含道、阿那含道、阿羅漢道、辟支佛道、佛道。復說
【現代漢語翻譯】 現代漢語譯本：細辛水（一種藥水）、或黑石蜜水（用黑石蜜製成的水）、或阿摩勒水（一種藥水）、或尼婆羅水（一種藥水）、或缽晝羅水（一種藥水）、或服用冷水、或服用熱水、或葡萄水、或石榴水。善男子！就像良醫一樣，善於瞭解眾生所患的各種疾病，藥物雖然有很多禁忌，但水不在禁忌之列。如來也是如此，善於運用方便法門，對於同一個法相，隨著眾生的不同，分別廣泛地宣說種種名稱和相狀，那些眾生隨著所說的接受，接受後進行修行，從而去除煩惱，就像病人一樣，隨著良醫的教導，所患的疾病得以去除。 複次，善男子！譬如有一個人，善於理解各種語言，在大眾之中，這些大眾被幹渴所逼迫，都發出聲音說：『我想要喝水！我想要喝水！』這個人立刻用清涼的水，隨著他們的種類說這是水，或者說波尼（水）、或者說郁持（水）、或者說𦀟利藍（水）、或者說𦀟利（水）、或者說婆耶（水）、或者說甘露（水）、或者說牛乳（水），用像這樣無量無邊的水的名稱，為大眾宣說。善男子！如來也是如此，用一個聖道，為各種聲聞分別演說，從信根等一直到八聖道。 複次，善男子！譬如金匠，用一種金隨意製造各種瓔珞，所謂的鉗鎖、環釧、釵珰、天冠、臂印，雖然有這樣的差別不同，但是不離金的本質。善男子！如來也是如此，用一個佛道隨著眾生的不同而分別宣說。或者說一種，就是諸佛的道是唯一無二的。又說兩種，就是定和慧。又說三種，就是見、慧、智。又說四種，就是見道、修道、無學道、佛道。又說五種，就是信行道、法行道、信解脫道、見到道、身證道。又說六種，就是須陀洹道、斯陀含道、阿那含道、阿羅漢道、辟支佛道、佛道。
【English Translation】 English version: 'As with water of asafetida (a type of medicinal water), or water of black rock honey, or water of amla (a type of medicinal water), or water of nipa (a type of medicinal water), or water of patola (a type of medicinal water), or drinking cold water, or drinking hot water, or grape water, or pomegranate water. Good man! Just like a good doctor, who is skilled in understanding the various illnesses that beings suffer from, although there are many restrictions on medicines, water is not among them. The Tathagata is also like this, skilled in using expedient means, regarding one single Dharma characteristic, according to the different beings, widely expounding various names and forms. Those beings, according to what is spoken, accept it, and after accepting it, they cultivate, thereby removing afflictions, just like a patient, following the teachings of a good doctor, their illness is removed.' 'Furthermore, good man! For example, there is a person who is skilled in understanding various languages, and in a large gathering, these people are being oppressed by thirst, and they all utter the words: 『I want to drink water! I want to drink water!』 This person immediately uses cool water, and according to their different types, says that this is water, or says 'pani' (water), or says 'udaka' (water), or says 'jalila' (water), or says 'jala' (water), or says 'vaya' (water), or says 'amrita' (nectar), or says 'milk', using such countless names for water, he speaks to the assembly. Good man! The Tathagata is also like this, using one holy path, for various Shravakas, he expounds in various ways, from the roots of faith to the eightfold noble path.' 'Furthermore, good man! For example, a goldsmith, using one type of gold, freely creates various ornaments, such as shackles, bracelets, hairpins, tiaras, and armlets. Although there are such differences, they do not depart from the essence of gold. Good man! The Tathagata is also like this, using one Buddha path, according to the different beings, he expounds in various ways. Sometimes he speaks of one, which is that the path of all Buddhas is one and not two. Sometimes he speaks of two, which are samadhi and wisdom. Sometimes he speaks of three, which are view, wisdom, and knowledge. Sometimes he speaks of four, which are the path of seeing, the path of cultivation, the path of no more learning, and the path of the Buddha. Sometimes he speaks of five, which are the path of faith-practice, the path of Dharma-practice, the path of faith-liberation, the path of seeing, and the path of body-witnessing. Sometimes he speaks of six, which are the path of Srotapanna, the path of Sakadagamin, the path of Anagamin, the path of Arhat, the path of Pratyekabuddha, and the path of the Buddha.'
七種，所謂念覺分、擇法覺分、精進覺分、喜覺分、除覺分、定覺分、舍覺分。復說八種，所謂正見、正思惟、正語、正業、正命、正精進、正念、正定。復說九種，所謂八聖道及信。復說十種，所謂十力。復說十一種，所謂十力、大慈。復說十二種，所謂十力、大慈、大悲。復說十三種，所謂十力、大慈、大悲、唸佛三昧。復說十六種，所謂十力、大慈、大悲、唸佛三昧及佛所得三正念處。復說二十道，所謂十力、四無所畏、大慈、大悲、唸佛三昧、三正念處。善男子！是道一體，如來昔日為眾生故種種分別。
「複次善男子！譬如一火，因所然故，得種種名，所謂木火、草火、糠火、䴬火、牛馬糞火。善男子！佛道亦爾，一而無二，為眾生故種種分別。
「複次善男子！譬如一識，分別說六，若至於眼則名眼識，乃至意識亦復如是。善男子！道亦如是，一而無二，如來為化諸眾生故種種分別。
「複次善男子！譬如一色，眼所見者，則名為色。耳所聞者，則名為聲。鼻所嗅者，則名為香。舌所嘗者，則名為味。身所覺者，則名為觸。善男子！道亦如是，一而無二，如來為欲化眾生故種種分別。善男子！以是義故，以八聖道分，名道聖諦。善男子！是四聖諦，諸佛世尊次第說之，以是因緣，無量
【現代漢語翻譯】 現代漢語譯本：有七種，即念覺分（專注的覺悟）、擇法覺分（選擇法的覺悟）、精進覺分（精進的覺悟）、喜覺分（喜悅的覺悟）、除覺分（去除煩惱的覺悟）、定覺分（禪定的覺悟）、舍覺分（捨棄的覺悟）。又說八種，即正見（正確的見解）、正思惟（正確的思考）、正語（正確的言語）、正業（正確的行為）、正命（正確的謀生）、正精進（正確的努力）、正念（正確的念頭）、正定（正確的禪定）。又說九種，即八聖道和信（信仰）。又說十種，即十力（佛的十種力量）。又說十一種，即十力和大慈（偉大的慈愛）。又說十二種，即十力、大慈和大悲（偉大的悲憫）。又說十三種，即十力、大慈、大悲和唸佛三昧（專注唸佛的禪定）。又說十六種，即十力、大慈、大悲、唸佛三昧和佛所得的三正念處（佛所獲得的三個正確的專注點）。又說二十種，即十力、四無所畏（佛的四種無畏懼）、大慈、大悲、唸佛三昧和三正念處。善男子！這些道實際上是一個整體，如來過去爲了眾生才做了種種分別。 又，善男子！譬如一團火，因為燃燒的材料不同，而有種種不同的名稱，如木火、草火、糠火、麥火、牛馬糞火。善男子！佛道也是如此，本來是一個整體，沒有分別，爲了教化眾生才做了種種分別。 又，善男子！譬如一個識，分別來說有六種，如果作用於眼睛就稱為眼識，乃至作用於意識也是如此。善男子！道也是如此，本來是一個整體，沒有分別，如來爲了教化眾生才做了種種分別。 又，善男子！譬如一種色，眼睛所見到的就稱為色，耳朵所聽到的就稱為聲，鼻子所嗅到的就稱為香，舌頭所嚐到的就稱為味，身體所感覺到的就稱為觸。善男子！道也是如此，本來是一個整體，沒有分別，如來爲了教化眾生才做了種種分別。善男子！因為這個道理，所以用八聖道分來命名道聖諦。善男子！這四聖諦，諸佛世尊依次宣說，因為這個因緣，無量
【English Translation】 English version: There are seven, namely the mindfulness enlightenment factor, the investigation of dharma enlightenment factor, the effort enlightenment factor, the joy enlightenment factor, the tranquility enlightenment factor, the concentration enlightenment factor, and the equanimity enlightenment factor. Again, there are eight, namely right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. Again, there are nine, namely the eightfold noble path and faith. Again, there are ten, namely the ten powers (of a Buddha). Again, there are eleven, namely the ten powers and great loving-kindness. Again, there are twelve, namely the ten powers, great loving-kindness, and great compassion. Again, there are thirteen, namely the ten powers, great loving-kindness, great compassion, and the samadhi of mindfulness of the Buddha. Again, there are sixteen, namely the ten powers, great loving-kindness, great compassion, the samadhi of mindfulness of the Buddha, and the three right mindfulnesses attained by the Buddha. Again, there are twenty, namely the ten powers, the four fearlessnesses, great loving-kindness, great compassion, the samadhi of mindfulness of the Buddha, and the three right mindfulnesses. Good man! These paths are essentially one, but the Tathagata (Buddha) made various distinctions for the sake of sentient beings in the past. Furthermore, good man! It is like a fire, which gets various names depending on what it burns, such as wood fire, grass fire, chaff fire, wheat fire, and cow dung fire. Good man! The Buddha's path is also like this, it is one and not two, but various distinctions are made for the sake of sentient beings. Furthermore, good man! It is like one consciousness, which is described as six when differentiated. If it is related to the eye, it is called eye consciousness, and so on up to mind consciousness. Good man! The path is also like this, it is one and not two, but the Tathagata made various distinctions to transform sentient beings. Furthermore, good man! It is like one form, what is seen by the eye is called form, what is heard by the ear is called sound, what is smelled by the nose is called fragrance, what is tasted by the tongue is called flavor, and what is felt by the body is called touch. Good man! The path is also like this, it is one and not two, but the Tathagata made various distinctions to transform sentient beings. Good man! Because of this meaning, the noble truth of the path is named using the eightfold noble path. Good man! These four noble truths are taught in sequence by all the Buddhas, and because of this cause, immeasurable
眾生得度生死。」
迦葉菩薩白佛言：「世尊！昔佛一時在恒河岸屍首林中，爾時如來取其樹葉，告諸比丘：『我今手中所捉葉多？一切因地草木葉多？』諸比丘言：『世尊！一切因地草木葉多，不可稱計。如來所捉，少不足言。』『諸比丘！我所覺了一切諸法，如因大地生草木等；為諸眾生所宣說者，如手中葉。』世尊爾時說如是言：『如來所了無量諸法，若入四諦，則為已說；若不入者，應有五諦。』」
爾時佛贊迦葉菩薩：「善哉，善哉！善男子！汝今所問，則能利益安隱快樂無量眾生。善男子！如是諸法，悉已攝在四聖諦中。」
迦葉菩薩復作是言：「如是等法，若在四諦，如來何故唱言不說？」
佛言：「善男子！雖復入中，猶不名說。何以故？善男子！知四聖諦，有二種智：一者中，二者上。中者聲聞緣覺智，上者諸佛菩薩智。善男子！知諸陰苦，名為中智；分別諸陰有無量相，悉是諸苦，非諸聲聞緣覺所知，是名上智。善男子！如是等義，我于彼經竟不說之。善男子！知諸入者，名之為門，亦名為苦，是名中智；分別諸入，有無量相，悉是諸苦，非諸聲聞緣覺所知，是名上智。如是等義，我于彼經亦不說之。善男子！知諸界者，名之為分，亦名為性，亦名為苦，是名中智；分
【現代漢語翻譯】 現代漢語譯本：眾生得以解脫生死輪迴。
迦葉菩薩對佛說：『世尊！過去佛陀曾經在恒河岸邊的屍首林中，當時如來拿起一片樹葉，告訴眾比丘：『我手中拿的葉子多呢？還是一切土地上的草木葉子多呢？』眾比丘說：『世尊！一切土地上的草木葉子多，不可計數。如來所拿的，少得不足以說。』『諸比丘！我所覺悟的一切諸法，就像從大地上生長的草木一樣；為眾生所宣說的，就像手中的葉子。』世尊當時說了這樣的話：『如來所了悟的無量諸法，如果歸入四諦，就等於已經說了；如果不歸入，就應該有五諦。』
當時佛讚歎迦葉菩薩說：『好啊，好啊！善男子！你現在所問的，能夠利益安穩快樂無量的眾生。善男子！這些法，都已包含在四聖諦之中。』
迦葉菩薩又說：『像這樣的法，如果包含在四諦中，如來為什麼說沒有說呢？』
佛說：『善男子！即使包含在其中，也不能稱為說了。為什麼呢？善男子！瞭解四聖諦，有兩種智慧：一種是中等，一種是上等。中等的是聲聞緣覺的智慧，上等的是諸佛菩薩的智慧。善男子！知道諸陰是苦，稱為中等智慧；分別諸陰有無量的相，都是苦，不是聲聞緣覺所能知道的，這稱為上等智慧。善男子！像這樣的道理，我在那部經中沒有詳細說。善男子！知道諸入是門，也稱為苦，這是中等智慧；分別諸入有無量的相，都是苦，不是聲聞緣覺所能知道的，這稱為上等智慧。像這樣的道理，我也在那部經中沒有詳細說。善男子！知道諸界是分，也稱為性，也稱為苦，這是中等智慧；分別諸界有無量
【English Translation】 English version: Sentient beings are liberated from the cycle of birth and death.
Kashyapa Bodhisattva said to the Buddha, 'World Honored One! In the past, the Buddha was once in the charnel ground on the bank of the Ganges River. At that time, the Tathagata picked up a leaf and told the bhikshus, 'Are the leaves I hold in my hand more numerous, or are the leaves of all the plants and trees on the earth more numerous?' The bhikshus said, 'World Honored One! The leaves of all the plants and trees on the earth are more numerous, beyond calculation. What the Tathagata holds is so few that it is not worth mentioning.' 'Bhikshus! All the dharmas I have realized are like the plants and trees that grow from the earth; what I have proclaimed to sentient beings is like the leaf in my hand.' The World Honored One then said, 'The immeasurable dharmas that the Tathagata has realized, if they are included in the Four Noble Truths, it is as if they have already been spoken; if they are not included, there should be Five Noble Truths.'
At that time, the Buddha praised Kashyapa Bodhisattva, saying, 'Excellent, excellent! Good man! What you have asked now can benefit and bring peace and happiness to immeasurable sentient beings. Good man! These dharmas are all included within the Four Noble Truths.'
Kashyapa Bodhisattva then said, 'If these dharmas are included in the Four Noble Truths, why did the Tathagata say that they were not spoken?'
The Buddha said, 'Good man! Even if they are included within, it cannot be called spoken. Why? Good man! Understanding the Four Noble Truths has two kinds of wisdom: one is intermediate, and the other is superior. The intermediate is the wisdom of the Shravakas and Pratyekabuddhas, and the superior is the wisdom of the Buddhas and Bodhisattvas. Good man! Knowing that the skandhas are suffering is called intermediate wisdom; distinguishing that the skandhas have immeasurable aspects, all of which are suffering, which is not known by the Shravakas and Pratyekabuddhas, is called superior wisdom. Good man! Such meanings, I did not fully explain in that sutra. Good man! Knowing that the entrances are doors, and are also called suffering, is intermediate wisdom; distinguishing that the entrances have immeasurable aspects, all of which are suffering, which is not known by the Shravakas and Pratyekabuddhas, is called superior wisdom. Such meanings, I also did not fully explain in that sutra. Good man! Knowing that the realms are divisions, are also called nature, and are also called suffering, is intermediate wisdom; distinguishing that the realms have immeasurable
別諸界，有無量相，悉是諸苦，非諸聲聞緣覺所知，是名上智。善男子！如是等義，我于彼經亦不說之。善男子！知色壞相，是名中智；分別諸色，有無量相，悉是諸苦，非諸聲聞緣覺所知，是名上智。如是等義，我于彼經亦不說之。善男子！知受覺相，是名中智；分別諸受，有無量覺相，非諸聲聞緣覺所知，是名上智。善男子！如是等義，我于彼經亦不說之。善男子！知想取相，是名中智；分別是想，有無量取相，非諸聲聞緣覺所知，是名上智。如是等義，我于彼經亦不說之。善男子！知行作相，是名中智；分別是行，無量作相，非諸聲聞緣覺所知，是名上智。善男子！如是等義，我于彼經亦不說之。善男子！知識分別相，是名中智；分別是識，無量知相，非諸聲聞緣覺所知，是名上智。善男子！如是等義，我于彼經亦不說之。善男子！知愛因緣，能生五陰，是名中智；一人起愛無量無邊，聲聞緣覺所不能知，能知一切眾生所起如是等愛，是名上智。如是等義，我于彼經亦不說之。善男子！知滅煩惱，是名中智；分別煩惱，不可稱計，滅亦如是，不可稱計，非諸聲聞緣覺所知，是名上智。如是等義，我于彼經亦不說之。善男子！知是道相，能離煩惱，是名中智；分別道相，無量無邊，所離煩惱，亦無量無邊，非諸聲
【現代漢語翻譯】 現代漢語譯本 在其他世界，存在著無量的現象，這些現象都是痛苦的根源，不是聲聞（Sravaka，指聽聞佛陀教誨而修行的人）和緣覺（Pratyekabuddha，指獨自悟道的人）所能理解的，這被稱為上等智慧。善男子！像這樣的道理，我在那部經中也沒有講過。 善男子！瞭解色（Rupa，指物質現象）的壞滅之相，這被稱為中等智慧；分別各種色，它們有無量的現象，這些現象都是痛苦的根源，不是聲聞和緣覺所能理解的，這被稱為上等智慧。像這樣的道理，我在那部經中也沒有講過。 善男子！瞭解受（Vedana，指感受）的覺受之相，這被稱為中等智慧；分別各種受，它們有無量的覺受之相，不是聲聞和緣覺所能理解的，這被稱為上等智慧。善男子！像這樣的道理，我在那部經中也沒有講過。 善男子！瞭解想（Samjna，指概念）的取相，這被稱為中等智慧；分別各種想，它們有無量的取相，不是聲聞和緣覺所能理解的，這被稱為上等智慧。像這樣的道理，我在那部經中也沒有講過。 善男子！瞭解行（Samskara，指意志）的造作之相，這被稱為中等智慧；分別各種行，它們有無量的造作之相，不是聲聞和緣覺所能理解的，這被稱為上等智慧。善男子！像這樣的道理，我在那部經中也沒有講過。 善男子！瞭解識（Vijnana，指意識）的分辨之相，這被稱為中等智慧；分別各種識，它們有無量的知相，不是聲聞和緣覺所能理解的，這被稱為上等智慧。善男子！像這樣的道理，我在那部經中也沒有講過。 善男子！瞭解愛（Trsna，指渴愛）的因緣，能夠產生五陰（Skandha，指構成個體存在的五種要素：色、受、想、行、識），這被稱為中等智慧；一個人產生的愛是無量無邊的，聲聞和緣覺都不能理解，能夠了解一切眾生所產生的像這樣的愛，這被稱為上等智慧。像這樣的道理，我在那部經中也沒有講過。 善男子！瞭解滅除煩惱，這被稱為中等智慧；分別各種煩惱，它們是不可計量的，滅除煩惱也是如此，不可計量，不是聲聞和緣覺所能理解的，這被稱為上等智慧。像這樣的道理，我在那部經中也沒有講過。 善男子！瞭解這是道的現象，能夠脫離煩惱，這被稱為中等智慧；分別各種道的現象，它們是無量無邊的，所脫離的煩惱也是無量無邊的，不是聲聞和緣覺所能理解的，這被稱為上等智慧。
【English Translation】 English version In other realms, there exist immeasurable phenomena, all of which are sources of suffering, not understood by Sravakas (those who practice by hearing the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment on their own), this is called superior wisdom. Good man! Such meanings, I have not spoken of in that sutra either. Good man! Knowing the aspect of the destruction of form (Rupa, material phenomena), this is called intermediate wisdom; distinguishing various forms, they have immeasurable aspects, all of which are sources of suffering, not understood by Sravakas and Pratyekabuddhas, this is called superior wisdom. Such meanings, I have not spoken of in that sutra either. Good man! Knowing the aspect of the feeling of sensation (Vedana, feeling), this is called intermediate wisdom; distinguishing various sensations, they have immeasurable aspects of sensation, not understood by Sravakas and Pratyekabuddhas, this is called superior wisdom. Good man! Such meanings, I have not spoken of in that sutra either. Good man! Knowing the aspect of the grasping of perception (Samjna, conceptualization), this is called intermediate wisdom; distinguishing various perceptions, they have immeasurable aspects of grasping, not understood by Sravakas and Pratyekabuddhas, this is called superior wisdom. Such meanings, I have not spoken of in that sutra either. Good man! Knowing the aspect of the formation of volition (Samskara, volitional formations), this is called intermediate wisdom; distinguishing various volitions, they have immeasurable aspects of formation, not understood by Sravakas and Pratyekabuddhas, this is called superior wisdom. Good man! Such meanings, I have not spoken of in that sutra either. Good man! Knowing the aspect of the discrimination of consciousness (Vijnana, consciousness), this is called intermediate wisdom; distinguishing various consciousnesses, they have immeasurable aspects of knowing, not understood by Sravakas and Pratyekabuddhas, this is called superior wisdom. Good man! Such meanings, I have not spoken of in that sutra either. Good man! Knowing the causes and conditions of craving (Trsna, thirst), which can generate the five aggregates (Skandha, the five components of existence: form, feeling, perception, volition, and consciousness), this is called intermediate wisdom; the craving that arises in one person is immeasurable and boundless, not understood by Sravakas and Pratyekabuddhas, being able to understand such craving that arises in all sentient beings, this is called superior wisdom. Such meanings, I have not spoken of in that sutra either. Good man! Knowing the extinguishing of afflictions, this is called intermediate wisdom; distinguishing various afflictions, they are immeasurable, and the extinguishing of afflictions is also immeasurable, not understood by Sravakas and Pratyekabuddhas, this is called superior wisdom. Such meanings, I have not spoken of in that sutra either. Good man! Knowing that this is the aspect of the path, which can lead to the separation from afflictions, this is called intermediate wisdom; distinguishing various aspects of the path, they are immeasurable and boundless, and the afflictions that are separated are also immeasurable and boundless, not understood by Sravakas and Pratyekabuddhas, this is called superior wisdom.
聞緣覺所知，是名上智。如是等義，我于彼經亦不說之。善男子！知世諦者，是名中智；分別世諦，無量無邊不可稱計，非諸聲聞緣覺所知，是名上智。如是等義，我于彼經亦不說之。善男子！一切行無常，諸法無我，涅槃寂滅是第一義，是名中智；知第一義無量無邊不可稱計，非諸聲聞緣覺所知，是名上智。如是等義，我于彼經亦不說之。」
爾時文殊師利菩薩摩訶薩白佛言：「世尊！所說世諦、第一義諦，其義云何？世尊，第一義中有世諦不？世諦之中有第一義不？如其有者即是一諦，如其無者將非如來虛妄說耶？」
「善男子！世諦者即第一義諦。」
「世尊！若爾者，則無二諦。」
佛言：「善男子！有善方便，隨順眾生，說有二諦。善男子！若隨言說則有二種：一者世法，二者出世法。善男子！如出世人之所知者，名第一義諦；世人知者，名為世諦。善男子！五陰和合，稱言某甲，凡夫眾生隨其所稱，是名世諦；解陰無有某甲名字，離陰亦無某甲名字，出世之人如其性相，而能知之，名第一義諦。複次善男子！或復有法有名有實，或復有法有名無實。善男子！有名無實者即是世諦；有名有實者是第一義諦。善男子！如我、眾生、壽命、知見、養育、丈夫、作者、受者，熱時之炎、
【現代漢語翻譯】 現代漢語譯本： 「聽聞緣覺（Pratyekabuddha，獨自覺悟者）所知，這稱為上等智慧。像這樣的道理，我在那部經中也沒有說過。善男子！瞭解世俗諦（Samvriti-satya，相對真理）的，這稱為中等智慧；分別世俗諦，其數量無量無邊，無法稱量計算，不是所有聲聞（Sravaka，聽聞佛法而修行者）和緣覺所能瞭解的，這稱為上等智慧。像這樣的道理，我在那部經中也沒有說過。善男子！一切行（Samskara，有為法）都是無常的，諸法（Dharma，一切事物）無我，涅槃（Nirvana，寂滅）寂靜是第一義諦（Paramartha-satya，絕對真理），這稱為中等智慧；瞭解第一義諦無量無邊，無法稱量計算，不是所有聲聞和緣覺所能瞭解的，這稱為上等智慧。像這樣的道理，我在那部經中也沒有說過。」 當時，文殊師利菩薩（Manjusri Bodhisattva，智慧的象徵）對佛說：「世尊！您所說的世俗諦和第一義諦，它們的含義是什麼？世尊，第一義諦中包含世俗諦嗎？世俗諦中包含第一義諦嗎？如果包含，那就是同一個真理；如果不包含，難道不是如來（Tathagata，佛的稱號）在說虛妄之語嗎？」 佛說：「善男子！世俗諦就是第一義諦。」 文殊師利菩薩說：「世尊！如果這樣，那就沒有兩種真理了。」 佛說：「善男子！爲了方便教化，隨順眾生，所以說有二諦。善男子！如果按照言語來說，就有兩種：一是世間法，二是出世間法。善男子！像出世間人所瞭解的，稱為第一義諦；世間人所瞭解的，稱為世俗諦。善男子！五蘊（Skandha，構成人身的五種要素）和合，稱作某某人，凡夫眾生隨其所稱，這稱為世俗諦；瞭解五蘊中沒有某某人的名字，離開五蘊也沒有某某人的名字，出世間人按照其本性實相而能瞭解的，稱為第一義諦。再者，善男子！有的法有名有實，有的法有名無實。善男子！有名無實的，就是世俗諦；有名有實的，就是第一義諦。善男子！比如我、眾生、壽命、知見、養育、丈夫、作者、受者，熱時的幻影、
【English Translation】 English version: 『Hearing what is known by a Pratyekabuddha (one who attains enlightenment on their own), this is called superior wisdom. Such meanings, I have not spoken of in that sutra either. Good man! Knowing the conventional truth (Samvriti-satya), this is called intermediate wisdom; distinguishing the conventional truth, which is immeasurable, boundless, and cannot be calculated, and is not known by all Sravakas (disciples who hear the teachings) and Pratyekabuddhas, this is called superior wisdom. Such meanings, I have not spoken of in that sutra either. Good man! All conditioned things (Samskara) are impermanent, all phenomena (Dharma) are without self, and Nirvana (the cessation of suffering) is the ultimate truth (Paramartha-satya), this is called intermediate wisdom; knowing the ultimate truth, which is immeasurable, boundless, and cannot be calculated, and is not known by all Sravakas and Pratyekabuddhas, this is called superior wisdom. Such meanings, I have not spoken of in that sutra either.』 At that time, Manjusri Bodhisattva (the embodiment of wisdom) said to the Buddha, 『World Honored One! What is the meaning of the conventional truth and the ultimate truth that you have spoken of? World Honored One, does the ultimate truth contain the conventional truth? Does the conventional truth contain the ultimate truth? If they contain each other, then they are one truth; if they do not, then is the Tathagata (the Buddha) speaking falsely?』 The Buddha said, 『Good man! The conventional truth is the ultimate truth.』 Manjusri Bodhisattva said, 『World Honored One! If that is so, then there are not two truths.』 The Buddha said, 『Good man! There are skillful means, in accordance with sentient beings, so it is said that there are two truths. Good man! If according to speech, then there are two kinds: one is worldly dharma, and the other is transcendental dharma. Good man! What is known by those who have transcended the world is called the ultimate truth; what is known by worldly people is called the conventional truth. Good man! The aggregation of the five skandhas (the five aggregates that constitute a person) is called so-and-so, and ordinary beings follow that name, this is called the conventional truth; understanding that there is no name of so-and-so within the skandhas, and that there is no name of so-and-so apart from the skandhas, those who have transcended the world know it according to its true nature, this is called the ultimate truth. Furthermore, good man! Some dharmas have names and realities, and some dharmas have names but no realities. Good man! Those that have names but no realities are the conventional truth; those that have names and realities are the ultimate truth. Good man! For example, 『I』, 『sentient beings』, 『lifespan』, 『knowledge』, 『nurturing』, 『man』, 『maker』, 『receiver』, the mirage in hot weather,
乾闥婆城、龜毛兔角、旋火之輪、諸陰界入，是名世諦；苦集滅道名第一義諦。
「善男子！世法有五種：一者名世、二者句世、三者縛世、四者法世、五者執著世。善男子！云何名世？男女、瓶衣、車乘屋舍，如是等物，是名名世。云何句世？四句一偈，如是等偈，名為句世。云何縛世？卷合、繫結、束縛、合掌，是名縛世。云何法世？如鳴捶、集僧、嚴鼓、戒兵、吹貝、知時，是名法世。云何執著世？如望遠人，有染衣者，生想執著，言是沙門非婆羅門；見有結繩橫佩身上，便生念言是婆羅門非沙門也，是名執著世。善男子！如是名為五種世法。善男子！若有眾生於如是等五種世法，心無顛倒，如實而知，是名第一義諦。
「複次善男子！若燒、若割、若死、若壞，是名世諦；無燒、無割、無死、無壞，是名第一義諦。複次善男子，有八苦相，名為世諦；無生、無老、無病、無死、無愛別離、無怨憎會、無求不得、無五盛陰，是名第一義諦。複次善男子！譬如一人多有所能，若其走時則名走者，或收刈時複名刈者，或作飲食名作食者，若治材木則名工匠，鍛金銀時言金銀師，如是一人有多名字；法亦如是，其實是一而有多名。依因父母和合而生名為世諦；十二因緣和合生者名第一義諦。」
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【現代漢語翻譯】 現代漢語譯本：海市蜃樓（乾闥婆城）、烏龜的毛和兔子的角（龜毛兔角）、旋轉的火輪（旋火之輪）、以及諸陰界入（指色、受、想、行、識五蘊和眼、耳、鼻、舌、身、意六根與色、聲、香、味、觸、法六塵的相互作用），這些被稱為世俗諦；苦、集、滅、道（四聖諦）被稱為第一義諦。 『善男子！世俗法有五種：第一種叫名世，第二種叫句世，第三種叫縛世，第四種叫法世，第五種叫執著世。善男子！什麼叫名世？男女、瓶子、衣服、車乘、房屋等事物，這些叫做名世。什麼叫句世？四句組成一偈，像這樣的偈頌，叫做句世。什麼叫縛世？卷合、繫結、束縛、合掌，這些叫做縛世。什麼叫法世？像敲擊木槌、召集僧眾、敲擊法鼓、戒律、吹海螺、報時，這些叫做法世。什麼叫執著世？比如看到遠處有人穿著染色的衣服，就產生執著，認為他是沙門（出家人）而不是婆羅門（祭司）；看到有人在身上橫佩繩結，就認為他是婆羅門而不是沙門，這叫做執著世。善男子！以上就是五種世俗法。善男子！如果有眾生對於這五種世俗法，心中沒有顛倒，如實地瞭解，這就叫做第一義諦。』 『再者，善男子！燒、割、死、壞，這些叫做世俗諦；沒有燒、沒有割、沒有死、沒有壞，這些叫做第一義諦。再者，善男子，有生、老、病、死、愛別離、怨憎會、求不得、五盛陰這八種苦相，叫做世俗諦；沒有生、沒有老、沒有病、沒有死、沒有愛別離、沒有怨憎會、沒有求不得、沒有五盛陰，這叫做第一義諦。再者，善男子！譬如一個人有很多才能，當他跑步時就叫跑者，當他收割時就叫收割者，當他做飯時就叫做飯者，當他加工木材時就叫工匠，當他鍛造金銀時就叫金銀匠，同一個人有很多名字；法也是這樣，實際上是一個，卻有很多名字。依靠父母和合而生叫做世俗諦；十二因緣和合而生叫做第一義諦。』
【English Translation】 English version: The city of Gandharvas (Gandharva-city), the hair of a tortoise and the horn of a rabbit (tortoise hair rabbit horn), a wheel of fire in motion (rotating fire wheel), and the various realms of the skandhas and ayatanas (the interaction of the five aggregates and the six sense bases with the six sense objects), these are called conventional truth; the truths of suffering, its origin, its cessation, and the path (the Four Noble Truths) are called the ultimate truth. 'Good man! There are five kinds of worldly dharmas: the first is called name-world, the second is called phrase-world, the third is called bondage-world, the fourth is called dharma-world, and the fifth is called attachment-world. Good man! What is called name-world? Men and women, bottles, clothes, vehicles, houses, and such things, these are called name-world. What is called phrase-world? Four lines forming a verse, such verses are called phrase-world. What is called bondage-world? Rolling up, tying, binding, joining palms, these are called bondage-world. What is called dharma-world? Like striking a mallet, gathering monks, beating a drum, precepts, blowing a conch, telling time, these are called dharma-world. What is called attachment-world? For example, seeing someone in the distance wearing dyed clothes, one becomes attached, thinking he is a Shramana (monk) and not a Brahmin (priest); seeing someone wearing a knotted rope across their body, one thinks he is a Brahmin and not a Shramana, this is called attachment-world. Good man! These are the five kinds of worldly dharmas. Good man! If there are sentient beings who, regarding these five kinds of worldly dharmas, have no inverted views in their minds, and understand them as they truly are, this is called the ultimate truth.' 'Furthermore, good man! Burning, cutting, death, destruction, these are called conventional truth; no burning, no cutting, no death, no destruction, these are called ultimate truth. Furthermore, good man, there are eight aspects of suffering: birth, old age, sickness, death, separation from loved ones, meeting with those one hates, not getting what one desires, and the five aggregates of clinging, these are called conventional truth; no birth, no old age, no sickness, no death, no separation from loved ones, no meeting with those one hates, no not getting what one desires, no five aggregates of clinging, these are called ultimate truth. Furthermore, good man! For example, a person has many abilities, when he runs he is called a runner, when he harvests he is called a harvester, when he cooks he is called a cook, when he works with wood he is called a craftsman, when he forges gold and silver he is called a goldsmith or silversmith, the same person has many names; the dharma is also like this, in reality it is one, but it has many names. Being born from the union of parents is called conventional truth; being born from the union of the twelve links of dependent origination is called ultimate truth.'
殊師利菩薩摩訶薩白佛言：「世尊！所言實諦，其義云何？」
佛言：「善男子！言實諦者名曰真法。善男子！若法非真不名實諦。善男子！實諦者無顛無倒，無顛倒者乃名實諦。善男子！實諦者無有虛妄，若有虛妄不名實諦。善男子！實諦者名曰大乘，非大乘者不名實諦。善男子！實諦者是佛所說非魔所說，若是魔說非佛說者，不名實諦。善男子！實諦者一道清凈，無有二也。善男子！有常、有樂、有我、有凈，是則名為實諦之義。」
文殊師利白佛言：「世尊！若以真實為實諦者，真實之法即是如來、虛空、佛性。若如是者，如來、虛空及與佛性無有差別。」
佛告文殊師利：「有苦有諦有實，有集有諦有實，有滅有諦有實，有道有諦有實。善男子！如來非苦非諦是實，虛空非苦非諦是實，佛性非苦非諦是實。文殊師利！所言苦者為無常相、是可斷相，是為實諦。如來之性，非苦、非無常、非可斷相，是故為實；虛空、佛性，亦復如是。複次善男子！所言集者，能令五陰和合而生，亦名為苦，亦名無常，是可斷相，是為實諦。善男子！如來非是集性，非是陰因，非可斷相，是故為實；虛空、佛性，亦復如是。善男子！所言滅者，名煩惱滅，亦常、無常，二乘所得名曰無常，諸佛所得是則名常，
【現代漢語翻譯】 現代漢語譯本 文殊師利菩薩摩訶薩對佛說：『世尊！您所說的「實諦」，它的含義是什麼呢？』 佛說：『善男子！所說的「實諦」是指真實之法。善男子！如果法不是真實的，就不能稱為實諦。善男子！實諦是沒有顛倒的，沒有顛倒的才稱為實諦。善男子！實諦是沒有虛妄的，如果有虛妄就不能稱為實諦。善男子！實諦是指大乘，不是大乘的就不能稱為實諦。善男子！實諦是佛所說的，不是魔所說的，如果是魔所說的，不是佛所說的，就不能稱為實諦。善男子！實諦是一條清凈的道路，沒有第二條。善男子！有常、有樂、有我、有凈，這就是實諦的含義。』 文殊師利對佛說：『世尊！如果以真實為實諦，那麼真實之法就是如來（tathagata，佛的稱號）、虛空（akasha，空間）、佛性（buddha-dhatu，佛的本性）。如果這樣，如來、虛空和佛性就沒有差別了。』 佛告訴文殊師利：『有苦諦（duhkha-satya，苦的真理）有實，有集諦（samudaya-satya，苦的起因的真理）有實，有滅諦（nirodha-satya，苦的止息的真理）有實，有道諦（marga-satya，通往苦的止息的道路的真理）有實。善男子！如來不是苦，不是諦，是實；虛空不是苦，不是諦，是實；佛性不是苦，不是諦，是實。文殊師利！所說的苦，是無常的相，是可斷的相，這是實諦。如來的本性，不是苦，不是無常，不是可斷的相，所以是實；虛空、佛性也是如此。再次，善男子！所說的集，能使五陰（skandha，構成個體的五種要素）和合而生，也稱為苦，也稱為無常，是可斷的相，這是實諦。善男子！如來不是集性，不是陰的起因，不是可斷的相，所以是實；虛空、佛性也是如此。善男子！所說的滅，是指煩惱的滅，也有常和無常，二乘（shravaka-yana和pratyekabuddha-yana，聲聞乘和緣覺乘）所證得的稱為無常，諸佛所證得的則稱為常，』
【English Translation】 English version Manjushri Bodhisattva Mahasattva said to the Buddha, 'World Honored One, what is the meaning of what you call 'true reality'?' The Buddha said, 'Good man, what is called 'true reality' refers to the true Dharma. Good man, if a Dharma is not true, it cannot be called true reality. Good man, true reality is without inversion, and that which is without inversion is called true reality. Good man, true reality is without falsehood, and if there is falsehood, it cannot be called true reality. Good man, true reality refers to the Mahayana (great vehicle), and that which is not Mahayana cannot be called true reality. Good man, true reality is what the Buddha speaks, not what Mara (demon) speaks. If it is what Mara speaks and not what the Buddha speaks, it cannot be called true reality. Good man, true reality is one pure path, there is no second. Good man, having permanence, having bliss, having self, having purity, this is the meaning of true reality.' Manjushri said to the Buddha, 'World Honored One, if true reality is considered as reality, then the true Dharma is the Tathagata (Buddha's title), Akasha (space), and Buddha-dhatu (Buddha-nature). If this is so, then the Tathagata, Akasha, and Buddha-dhatu are not different.' The Buddha told Manjushri, 'There is the truth of suffering (duhkha-satya) which is real, there is the truth of the origin of suffering (samudaya-satya) which is real, there is the truth of the cessation of suffering (nirodha-satya) which is real, and there is the truth of the path to the cessation of suffering (marga-satya) which is real. Good man, the Tathagata is not suffering, not truth, but is real; Akasha is not suffering, not truth, but is real; Buddha-dhatu is not suffering, not truth, but is real. Manjushri, what is called suffering is the characteristic of impermanence, the characteristic of being able to be severed, this is true reality. The nature of the Tathagata is not suffering, not impermanent, not the characteristic of being able to be severed, therefore it is real; Akasha and Buddha-dhatu are also like this. Furthermore, good man, what is called origin is that which causes the five skandhas (aggregates) to come together and arise, it is also called suffering, also called impermanent, it is the characteristic of being able to be severed, this is true reality. Good man, the Tathagata is not the nature of origin, not the cause of the skandhas, not the characteristic of being able to be severed, therefore it is real; Akasha and Buddha-dhatu are also like this. Good man, what is called cessation is the cessation of afflictions, it also has permanence and impermanence. What the two vehicles (shravaka-yana and pratyekabuddha-yana) attain is called impermanence, what the Buddhas attain is called permanence,'
亦名證法，是為實諦。善男子！如來之性，不名為滅，能滅煩惱，非常、非無常，不名證知，常住無變，是故為實；虛空、佛性，亦復如是。善男子！道者能斷煩惱，亦常、無常，是可修法，是名實諦。如來非道，能斷煩惱，非常、無常、非可修法，常住不變，是故為實；虛空、佛性，亦復如是。
「複次善男子！言真實者即是如來，如來者即是真實。真實者即是虛空，虛空者即是真實。真實者即是佛性，佛性者即是真實。文殊師利！有苦、有苦因、有苦盡、有苦對，如來非苦乃至非對，是故為實不名為諦；虛空、佛性，亦復如是。苦者有為、有漏、無樂，如來非有為、非有漏、湛然安樂，是實非諦。」
文殊師利白佛言：「世尊！如佛所說，不顛倒者名為實諦。若爾者，四諦之中有四倒不？如其有者，云何說言，無有顛倒名為實諦，一切顛倒不名為實？」
佛告文殊師利：「一切顛倒，皆入苦諦，如諸眾生，有顛倒心，名為顛倒。善男子！譬如有人，不受父母、尊長教敕，雖受不能隨順修行，如是人等名為顛倒，如是顛倒，非不是苦，即是苦也。」
文殊師利言：「如佛所說，不虛妄者即是實諦，若爾者，當知虛妄則非實諦。」
佛言：「善男子！一切虛妄皆入苦諦，如有眾生欺誑
【現代漢語翻譯】 現代漢語譯本：也稱為證法，這就是實諦（satya，真理）。善男子！如來的本性，不稱為滅，它能滅除煩惱，既不是常，也不是無常，不稱為被證知，而是常住不變的，所以是真實的；虛空和佛性（buddha-dhatu，佛的本性），也是如此。善男子！道（marga，修行之道）能夠斷除煩惱，既是常，也是無常，是可以修習的法，這稱為實諦。如來不是道，卻能斷除煩惱，既不是常，也不是無常，不是可以修習的法，而是常住不變的，所以是真實的；虛空和佛性，也是如此。 再者，善男子！所說的真實就是如來，如來就是真實。真實就是虛空，虛空就是真實。真實就是佛性，佛性就是真實。文殊師利（Manjusri，菩薩名）！有苦（duhkha，痛苦）、有苦因（duhkha-samudaya，痛苦的根源）、有苦盡（duhkha-nirodha，痛苦的止息）、有苦對（duhkha-pratipada，通往痛苦止息的道路），如來不是苦，乃至不是苦對，所以是真實的，不稱為諦；虛空和佛性，也是如此。苦是有為（samskrta，因緣和合而生）、有漏（sasrava，有煩惱的），沒有安樂，如來不是有為，不是有漏，而是清凈安樂，這是真實，不是諦。 文殊師利對佛說：『世尊！如佛所說，不顛倒的稱為實諦。如果是這樣，那麼四諦（catvari-arya-satyani，四聖諦）之中有四種顛倒嗎？如果存在，為什麼說沒有顛倒的稱為實諦，一切顛倒不稱為實？』 佛告訴文殊師利：『一切顛倒，都屬於苦諦。就像眾生，有顛倒的心，稱為顛倒。善男子！譬如有人，不接受父母、尊長的教誨，即使接受也不能隨順修行，這樣的人稱為顛倒，這樣的顛倒，不是不苦，而是苦。』 文殊師利說：『如佛所說，不虛妄的就是實諦，如果是這樣，應當知道虛妄就不是實諦。』 佛說：『善男子！一切虛妄都屬於苦諦，如有眾生欺騙
【English Translation】 English version: It is also called the 'Proof of Dharma', this is the 'Real Truth' (satya). Good man! The nature of the Tathagata (Tathagata, 'the one who has thus gone'), is not called extinction; it can extinguish afflictions, it is neither permanent nor impermanent, it is not called 'being known', but is permanent and unchanging, therefore it is real; the void and the Buddha-nature (buddha-dhatu), are also like this. Good man! The path (marga) can cut off afflictions, it is both permanent and impermanent, it is a dharma that can be practiced, this is called the 'Real Truth'. The Tathagata is not the path, but can cut off afflictions, it is neither permanent nor impermanent, it is not a dharma that can be practiced, but is permanent and unchanging, therefore it is real; the void and the Buddha-nature, are also like this. Furthermore, good man! What is called 'real' is the Tathagata, the Tathagata is real. Real is the void, the void is real. Real is the Buddha-nature, the Buddha-nature is real. Manjusri! There is suffering (duhkha), there is the cause of suffering (duhkha-samudaya), there is the cessation of suffering (duhkha-nirodha), there is the path to the cessation of suffering (duhkha-pratipada), the Tathagata is not suffering, and is not even the path to the cessation of suffering, therefore it is real, and is not called a truth; the void and the Buddha-nature, are also like this. Suffering is conditioned (samskrta), defiled (sasrava), and without joy, the Tathagata is not conditioned, not defiled, but is pure and joyful, this is real, not a truth. Manjusri said to the Buddha: 'World Honored One! As the Buddha said, what is not inverted is called the Real Truth. If that is so, then are there four inversions among the Four Noble Truths (catvari-arya-satyani)? If they exist, why is it said that what is not inverted is called the Real Truth, and all inversions are not called real?' The Buddha told Manjusri: 'All inversions belong to the Truth of Suffering. Just like sentient beings, who have inverted minds, are called inverted. Good man! For example, if someone does not accept the teachings of their parents or elders, even if they accept them, they cannot follow them in practice, such people are called inverted, such inversions are not not suffering, but are suffering.' Manjusri said: 'As the Buddha said, what is not false is the Real Truth, if that is so, it should be known that what is false is not the Real Truth.' The Buddha said: 'Good man! All falsehood belongs to the Truth of Suffering, if there are sentient beings who deceive
於他，以是因緣，墮于地獄、畜生、餓鬼，如是等法名為虛妄，如是虛妄，非不是苦，即是苦也。聲聞緣覺、諸佛世尊，遠離不行，故名虛妄。如是虛妄，諸佛二乘所斷除故，故名實諦。」
文殊師利言：「如佛所說，大乘是實諦者，當知聲聞、辟支佛乘，則為不實。」
佛言：「文殊師利！彼二乘者，亦實、不實。聲聞緣覺斷諸煩惱，則名為實。無常、不住、是變易法，名為不實。」
文殊師利言：「如佛所說，若佛所說名為實者，當知魔說則為不實。世尊！如魔所說，聖諦攝不？」
佛言：「文殊師利！魔所說者，二諦所攝，所謂苦集。凡是一切非法、非律，不能令人而得利益；終日宣說，亦無有人，見苦斷集，證滅修道，是名虛妄；如是虛妄，名為魔說。」
文殊師利言：「如佛所說，一道清凈，無有二者。諸外道等亦復說言：『我有一道，清凈無二。』若言一道是實諦者，與彼外道有何差別？若無差別，不應說言一道清凈。」
佛言：「善男子！諸外道等，有苦集諦，無滅道諦。于非滅中而生滅想，于非道中而生道想，于非果中生於果想，于非因中生於因想，以是義故，彼無一道清凈無二。」
文殊師利言：「如佛所說，有常、有我、有樂、有凈是實義者，諸外
【現代漢語翻譯】 現代漢語譯本：因為這個因緣，他會墮入地獄、畜生、餓鬼道。像這樣的法被稱為虛妄，這樣的虛妄，並非不是苦，它就是苦。聲聞（Śrāvaka，聽聞佛陀教誨而修行的人）、緣覺（Pratyekabuddha，靠自己覺悟的人）、諸佛世尊，都遠離不行這些虛妄，所以稱為虛妄。這樣的虛妄，被諸佛和二乘（聲聞和緣覺）所斷除，所以稱為實諦。 文殊師利（Mañjuśrī，智慧的象徵）說：『如佛所說，大乘（Mahāyāna，以普度眾生為目標的佛教流派）是實諦，那麼應當知道聲聞乘和辟支佛乘（即緣覺乘）就是不真實的。』 佛說：『文殊師利！這二乘，既是真實的，也是不真實的。聲聞和緣覺斷除各種煩惱，這可以稱為真實。但是無常、不住、是會變化的法，就稱為不真實。』 文殊師利說：『如佛所說，如果佛所說是真實的話，那麼應當知道魔所說的就是不真實的。世尊！像魔所說的，是否被聖諦（Aryasatya，佛教的四聖諦）所包含呢？』 佛說：『文殊師利！魔所說的，被二諦（Dvasatya，世俗諦和勝義諦）所包含，也就是苦諦和集諦。凡是一切不符合佛法、不符合戒律的，不能使人得到利益；即使終日宣說，也沒有人能見到苦而斷除集，證得滅而修習道，這稱為虛妄；這樣的虛妄，稱為魔說。』 文殊師利說：『如佛所說，一道清凈，沒有第二種。那些外道也說：『我有一道，清凈無二。』如果說一道是實諦，那麼和那些外道有什麼差別呢？如果沒有差別，就不應該說一道清凈。』 佛說：『善男子！那些外道，有苦諦和集諦，沒有滅諦和道諦。他們在不是滅的地方產生滅的想法，在不是道的地方產生道的想法，在不是果的地方產生果的想法，在不是因的地方產生因的想法，因為這個原因，他們沒有一道清凈無二。』 文殊師利說：『如佛所說，有常、有我、有樂、有凈是真實意義，那些外道也說有常、有我、有樂、有凈。如果佛所說和外道所說相同，那麼佛所說的又有什麼特別之處呢？』
【English Translation】 English version: Because of this cause and condition, he falls into hell, the animal realm, and the realm of hungry ghosts. Such dharmas are called false. Such falseness is not not suffering; it is suffering. Śrāvakas (those who hear the Buddha's teachings and practice), Pratyekabuddhas (those who attain enlightenment on their own), and all Buddhas, the World Honored Ones, stay far away from and do not engage in these falsities, therefore they are called false. Such falsities are eliminated by the Buddhas and the Two Vehicles (Śrāvakas and Pratyekabuddhas), therefore they are called the true reality. Mañjuśrī (symbol of wisdom) said, 'As the Buddha says that the Mahāyāna (the Buddhist school that aims to liberate all beings) is the true reality, then it should be known that the Śrāvakayāna and Pratyekabuddhayāna (the vehicle of Pratyekabuddhas) are not true.' The Buddha said, 'Mañjuśrī! These Two Vehicles are both true and not true. Śrāvakas and Pratyekabuddhas eliminate all afflictions, and this can be called true. But impermanence, non-abiding, and the dharma of change are called not true.' Mañjuśrī said, 'As the Buddha says, if what the Buddha says is true, then it should be known that what the demons say is not true. World Honored One! Are the teachings of demons included in the Noble Truths (Aryasatya, the Four Noble Truths of Buddhism)?' The Buddha said, 'Mañjuśrī! What the demons say is included in the Two Truths (Dvasatya, the conventional truth and the ultimate truth), namely the truth of suffering and the truth of the origin of suffering. All that is not in accordance with the Dharma and the precepts cannot benefit people; even if they preach all day long, no one can see suffering and eliminate its origin, realize cessation and cultivate the path. This is called false; such falseness is called the teachings of demons.' Mañjuśrī said, 'As the Buddha says, there is one path that is pure, and there is no second. Those non-Buddhist paths also say, 『I have one path, pure and without a second.』 If it is said that one path is the true reality, then what is the difference from those non-Buddhist paths? If there is no difference, then it should not be said that one path is pure.' The Buddha said, 'Good man! Those non-Buddhist paths have the truth of suffering and the truth of the origin of suffering, but they do not have the truth of cessation and the truth of the path. They generate the idea of cessation in what is not cessation, they generate the idea of the path in what is not the path, they generate the idea of the result in what is not the result, and they generate the idea of the cause in what is not the cause. For this reason, they do not have one path that is pure and without a second.' Mañjuśrī said, 'As the Buddha says, having permanence, self, bliss, and purity is the true meaning, those non-Buddhist paths also say they have permanence, self, bliss, and purity. If what the Buddha says is the same as what the non-Buddhist paths say, then what is special about what the Buddha says?'
道等應有實諦，佛法中無。何以故？諸外道輩亦復說言：『諸行是常。云何是常？可意、不可意諸業報等，受不失故。可意者名十善報，不可意者十不善報。若言諸行悉皆無常，而作業者於此已滅，誰復于彼受果報乎？以是義故，諸行是常，殺生因緣故名為常。』世尊！若言諸行悉無常者，能殺、可殺，二俱無常；若無常者，誰于地獄而受罪報？若言定有地獄受報者，當知諸行實非無常。世尊！繫心專念亦名為常，所謂十年所念乃至百年亦不忘失，是故為常。若無常者，本所見事誰憶誰念？以是因緣，一切諸行非無常也。世尊！一切憶想亦名為常，有人先見他人手、腳、頭、項等相，后時若見，便還識之，若無常者，本想應滅。世尊！諸所作業，以久修習，若從初學，或經三年，或經五年，然後善知，故名為常。世尊！算數之法，從一至二，從二至三乃至百千，若無常者，初一應滅，初一若滅誰復至二？如是常一，終無有二。以一不滅，故得至二乃至百千，是故為常。世尊！如讀誦法，讀一阿含至二阿含，乃至三、四阿含，如其無常，所可讀誦終不至四，以是讀誦，增長因緣，故名為常。世尊！瓶衣車乘、如人負債、大地形相、山河樹林、藥木草葉、眾生治病，皆悉是常，亦復如是。世尊！一切外道皆作是說：『諸行
【現代漢語翻譯】 現代漢語譯本：外道認為道等事物應該有真實的本體，但在佛法中並非如此。這是為什麼呢？因為那些外道也說：『諸行是常住不變的。』 為什麼說它們是常住的呢？因為可意和不可意的各種業報等，在承受時不會消失。可意的業報稱為十善報，不可意的業報稱為十不善報。如果說諸行都是無常的，那麼造業的人已經滅亡，誰又會承受果報呢？因此，諸行是常住的，以殺生為例，其因緣是常住的。』世尊！如果說諸行都是無常的，那麼能殺的和被殺的，兩者都是無常的；如果都是無常的，誰又會在地獄中承受罪報呢？如果說一定有在地獄受報的，那麼就應該知道諸行並非無常。世尊！專心憶念也稱為常住，比如十年所念的事情，甚至百年也不會忘記，所以是常住的。如果無常，那麼先前所見的事情，誰會回憶，誰會思念呢？因此，一切諸行並非無常。世尊！一切憶想也稱為常住，比如有人先前見過他人的手、腳、頭、頸等相貌，之後再見到時，還能認出，如果無常，那麼先前的想法應該已經消失了。世尊！所做的各種事情，經過長久的修習，比如從初學開始，或者經過三年，或者經過五年，然後才能熟練掌握，所以稱為常住。世尊！算數的方法，從一到二，從二到三，乃至百千，如果無常，那麼最初的一應該已經消失，如果最初的一消失了，誰又能到二呢？這樣，常住的一，永遠不會有二。因為一不消失，所以才能到二，乃至百千，所以是常住的。世尊！比如讀誦佛法，讀完一部阿含經到第二部阿含經，乃至三部、四部阿含經，如果無常，那麼所讀誦的永遠不會到四，因為讀誦的增長因緣，所以稱為常住。世尊！瓶子、衣服、車乘，比如人負債，大地的形狀，山河樹林，藥木草葉，眾生治病，這些都是常住的，也是如此。世尊！一切外道都這樣說：『諸行是常住的。』 English version: The externalists believe that things like the path should have a real essence, but this is not the case in the Buddha's teachings. Why is that? Because those externalists also say: 'All phenomena are permanent.' Why are they said to be permanent? Because the various karmic retributions, both pleasant and unpleasant, are not lost when they are experienced. Pleasant karmic retributions are called the ten good retributions, and unpleasant ones are called the ten unwholesome retributions. If all phenomena are impermanent, then the one who created the karma has already perished, so who will experience the karmic retribution? Therefore, all phenomena are permanent, and taking killing as an example, its causal conditions are permanent.' World Honored One! If all phenomena are impermanent, then both the one who kills and the one who is killed are impermanent; if both are impermanent, then who will experience the suffering in hell? If it is said that there is definitely someone who experiences retribution in hell, then it should be known that phenomena are not impermanent. World Honored One! Focused mindfulness is also called permanent, for example, what is thought of for ten years, even a hundred years, will not be forgotten, so it is permanent. If it were impermanent, then who would recall or remember what was seen before? Therefore, all phenomena are not impermanent. World Honored One! All recollections are also called permanent, for example, if someone has seen the appearance of another person's hands, feet, head, neck, etc., and then sees them again later, they can still recognize them. If it were impermanent, then the previous thought should have disappeared. World Honored One! All the things that are done, after a long period of practice, for example, starting from the beginning, or after three years, or after five years, one can then become proficient, so it is called permanent. World Honored One! The method of counting, from one to two, from two to three, up to hundreds and thousands, if it were impermanent, then the initial one should have disappeared. If the initial one disappeared, then who would reach two? In this way, the permanent one will never become two. Because one does not disappear, it can reach two, up to hundreds and thousands, so it is permanent. World Honored One! For example, in reciting the Dharma, reciting one Agama to the second Agama, up to three or four Agamas, if it were impermanent, then what is recited would never reach four. Because of the increasing causal conditions of recitation, it is called permanent. World Honored One! Bottles, clothes, carriages, like a person in debt, the shape of the earth, mountains, rivers, forests, medicinal trees, grasses, and leaves, and the treatment of diseases for sentient beings, all these are permanent, and it is the same. World Honored One! All externalists say this: 'All phenomena are permanent.'
【English Translation】 The externalists believe that things like the path should have a real essence, but this is not the case in the Buddha's teachings. Why is that? Because those externalists also say: 'All phenomena are permanent.' Why are they said to be permanent? Because the various karmic retributions, both pleasant and unpleasant, are not lost when they are experienced. Pleasant karmic retributions are called the ten good retributions, and unpleasant ones are called the ten unwholesome retributions. If all phenomena are impermanent, then the one who created the karma has already perished, so who will experience the karmic retribution? Therefore, all phenomena are permanent, and taking killing as an example, its causal conditions are permanent.' World Honored One! If all phenomena are impermanent, then both the one who kills and the one who is killed are impermanent; if both are impermanent, then who will experience the suffering in hell? If it is said that there is definitely someone who experiences retribution in hell, then it should be known that phenomena are not impermanent. World Honored One! Focused mindfulness is also called permanent, for example, what is thought of for ten years, even a hundred years, will not be forgotten, so it is permanent. If it were impermanent, then who would recall or remember what was seen before? Therefore, all phenomena are not impermanent. World Honored One! All recollections are also called permanent, for example, if someone has seen the appearance of another person's hands, feet, head, neck, etc., and then sees them again later, they can still recognize them. If it were impermanent, then the previous thought should have disappeared. World Honored One! All the things that are done, after a long period of practice, for example, starting from the beginning, or after three years, or after five years, one can then become proficient, so it is called permanent. World Honored One! The method of counting, from one to two, from two to three, up to hundreds and thousands, if it were impermanent, then the initial one should have disappeared. If the initial one disappeared, then who would reach two? In this way, the permanent one will never become two. Because one does not disappear, it can reach two, up to hundreds and thousands, so it is permanent. World Honored One! For example, in reciting the Dharma, reciting one Agama to the second Agama, up to three or four Agamas, if it were impermanent, then what is recited would never reach four. Because of the increasing causal conditions of recitation, it is called permanent. World Honored One! Bottles, clothes, carriages, like a person in debt, the shape of the earth, mountains, rivers, forests, medicinal trees, grasses, and leaves, and the treatment of diseases for sentient beings, all these are permanent, and it is the same. World Honored One! All externalists say this: 'All phenomena are permanent.'
是常，若是常者即是實諦。』世尊，有諸外道復言有樂。云何知耶？受者定得可意報故。世尊！凡受樂者必定得之，所謂大梵天王、大自在天、釋提桓因、毗紐天及諸人天，以是義故，名定有樂。世尊！有諸外道復言有樂，能令眾生，生求望故，饑者求食，渴者求飲，寒者求溫，熱者求涼，極者求息，病者求差，欲者求色，若無樂者彼何緣求？以有求者，故知有樂。世尊！有諸外道復作是言，施能得樂。世間之人，好施沙門、諸婆羅門、貧窮困苦，衣服、飲食、臥具醫藥、象馬車乘、末香涂香、眾花屋宅、依止燈明，作如是等種種惠施，為我後世受可意報，是故當知決定有樂。世尊！有諸外道復作是言，以因緣故當知有樂，所謂受樂者有因緣故，名為樂觸。若無樂者，何得因緣？如無兔角，則無因緣，有樂因緣，則知有樂。世尊！有諸外道復作是言，上中下故，當知有樂，下受樂者釋提桓因，中受樂者大梵天王，上受樂者大自在天。以有如是上中下故，當知有樂。世尊，有諸外道復言有凈。何以故？若無凈者，不應起欲，若起欲者，當知有凈。又復說言，金銀珍寶、琉璃頗梨、車𤦲馬瑙、珊瑚真珠、璧玉珂貝、流泉浴池、飲食衣服、花香末香涂香、燈燭之明，如是等物悉是凈法。複次有凈，謂五陰者，即是凈器盛諸凈
【現代漢語翻譯】 現代漢語譯本：『是常，如果它是常，那就是真實的諦理。』世尊，有些外道又說有快樂。怎麼知道呢？因為感受者必定得到可意的果報。世尊！凡是感受快樂的人必定能得到，例如大梵天王（Brahmā，印度教的創造之神）、大自在天（Maheśvara，濕婆神的別稱）、釋提桓因（Śakra，帝釋天）、毗紐天（Viṣṇu，印度教的保護之神）以及諸多人天，因為這個道理，所以說必定有快樂。世尊！有些外道又說有快樂，能使眾生產生追求和期望，飢餓的人尋求食物，口渴的人尋求飲水，寒冷的人尋求溫暖，炎熱的人尋求涼爽，疲憊的人尋求休息，生病的人尋求痊癒，有慾望的人尋求美色，如果沒有快樂，他們又為何會追求呢？因為有追求，所以知道有快樂。世尊！有些外道又這樣說，佈施能夠得到快樂。世間的人，喜歡佈施給沙門（śramaṇa，出家修行者）、婆羅門（brāhmaṇa，祭司階層）、貧窮困苦的人，衣服、飲食、臥具醫藥、象馬車乘、末香涂香、各種花朵房屋、依靠的燈火光明，做這些種種的佈施，是爲了我後世能夠得到可意的果報，所以應當知道必定有快樂。世尊！有些外道又這樣說，因為因緣的緣故應當知道有快樂，所謂感受快樂的人有因緣的緣故，稱為樂觸。如果沒有快樂，又怎麼會有因緣呢？就像沒有兔角，就沒有因緣，有快樂的因緣，就知道有快樂。世尊！有些外道又這樣說，因為有上中下之分，應當知道有快樂，下等享受快樂的是釋提桓因，中等享受快樂的是大梵天王，上等享受快樂的是大自在天。因為有這樣的上中下之分，應當知道有快樂。世尊，有些外道又說有清凈。為什麼呢？如果沒有清凈，就不應該生起慾望，如果生起慾望，應當知道有清凈。又說，金銀珍寶、琉璃頗梨、車𤦲馬瑙、珊瑚真珠、璧玉珂貝、流泉浴池、飲食衣服、花香末香涂香、燈燭的光明，這些東西都是清凈的法。還有清凈，就是五陰（pañca-skandha，構成個體的五種要素：色、受、想、行、識），是盛裝清凈的容器。 English version: 『It is permanent; if it is permanent, then it is the real truth.』 World-Honored One, some other paths also say there is pleasure. How is this known? Because the experiencer is certain to receive a desirable reward. World-Honored One! Whoever experiences pleasure is certain to receive it, such as the Great Brahmā (Hindu god of creation), Maheśvara (another name for Shiva), Śakra (Indra), Viṣṇu (Hindu god of preservation), and various humans and gods. Because of this reason, it is said that there is certainly pleasure. World-Honored One! Some other paths also say there is pleasure, which causes beings to generate seeking and desire. The hungry seek food, the thirsty seek drink, the cold seek warmth, the hot seek coolness, the weary seek rest, the sick seek healing, and the lustful seek beauty. If there were no pleasure, why would they seek? Because there is seeking, it is known that there is pleasure. World-Honored One! Some other paths also say that giving can obtain pleasure. People in the world like to give to śramaṇas (ascetics), brāhmaṇas (priests), the poor and suffering, clothing, food, bedding, medicine, elephants, horses, carriages, powdered incense, fragrant ointments, various flowers, houses, and the light of lamps. They make these various offerings so that they may receive desirable rewards in their next life. Therefore, it should be known that there is certainly pleasure. World-Honored One! Some other paths also say that because of conditions, it should be known that there is pleasure. The so-called experiencer of pleasure has conditions, which is called the touch of pleasure. If there were no pleasure, how could there be conditions? Just as there are no rabbit horns, there are no conditions. If there are conditions for pleasure, then it is known that there is pleasure. World-Honored One! Some other paths also say that because there are upper, middle, and lower levels, it should be known that there is pleasure. The lower level of pleasure is experienced by Śakra, the middle level by the Great Brahmā, and the upper level by Maheśvara. Because there are such upper, middle, and lower levels, it should be known that there is pleasure. World-Honored One, some other paths also say there is purity. Why is this? If there were no purity, desire should not arise. If desire arises, it should be known that there is purity. Furthermore, they say that gold, silver, jewels, lapis lazuli, crystal, carnelian, agate, coral, pearls, jade, shells, flowing springs, bathing pools, food, clothing, flower fragrances, powdered incense, fragrant ointments, and the light of lamps are all pure dharmas. Furthermore, there is purity, which is the five skandhas (the five aggregates: form, feeling, perception, mental formations, and consciousness), which are pure vessels holding purity.
【English Translation】 『It is permanent; if it is permanent, then it is the real truth.』 World-Honored One, some other paths also say there is pleasure. How is this known? Because the experiencer is certain to receive a desirable reward. World-Honored One! Whoever experiences pleasure is certain to receive it, such as the Great Brahma (Hindu god of creation), Mahesvara (another name for Shiva), Sakra (Indra), Vishnu (Hindu god of preservation), and various humans and gods. Because of this reason, it is said that there is certainly pleasure. World-Honored One! Some other paths also say there is pleasure, which causes beings to generate seeking and desire. The hungry seek food, the thirsty seek drink, the cold seek warmth, the hot seek coolness, the weary seek rest, the sick seek healing, and the lustful seek beauty. If there were no pleasure, why would they seek? Because there is seeking, it is known that there is pleasure. World-Honored One! Some other paths also say that giving can obtain pleasure. People in the world like to give to sramanas (ascetics), brahmanas (priests), the poor and suffering, clothing, food, bedding, medicine, elephants, horses, carriages, powdered incense, fragrant ointments, various flowers, houses, and the light of lamps. They make these various offerings so that they may receive desirable rewards in their next life. Therefore, it should be known that there is certainly pleasure. World-Honored One! Some other paths also say that because of conditions, it should be known that there is pleasure. The so-called experiencer of pleasure has conditions, which is called the touch of pleasure. If there were no pleasure, how could there be conditions? Just as there are no rabbit horns, there are no conditions. If there are conditions for pleasure, then it is known that there is pleasure. World-Honored One! Some other paths also say that because there are upper, middle, and lower levels, it should be known that there is pleasure. The lower level of pleasure is experienced by Sakra, the middle level by the Great Brahma, and the upper level by Mahesvara. Because there are such upper, middle, and lower levels, it should be known that there is pleasure. World-Honored One, some other paths also say there is purity. Why is this? If there were no purity, desire should not arise. If desire arises, it should be known that there is purity. Furthermore, they say that gold, silver, jewels, lapis lazuli, crystal, carnelian, agate, coral, pearls, jade, shells, flowing springs, bathing pools, food, clothing, flower fragrances, powdered incense, fragrant ointments, and the light of lamps are all pure dharmas. Furthermore, there is purity, which is the five skandhas (the five aggregates: form, feeling, perception, mental formations, and consciousness), which are pure vessels holding purity.
物，所謂人天、諸仙、阿羅漢、辟支佛、菩薩、諸佛，以是義故名之為凈。世尊！有諸外道復言有我，有所睹見能造作故。譬如有人，入陶師家，雖復不見陶師之身，以見輪繩定知，其家必是陶師。我亦如是，眼見色已，必知有我。若無我者，誰能見色、聞、聲乃至觸法，亦復如是。複次有我。云何得知？因相故知。何等為相？喘息視眴、壽命役心，受諸苦樂、貪求、瞋恚，如是等法，悉是我相，是故當知必定有我。複次有我，能別味故，有人食果，見已知味，是故當知必定有我。複次有我，云何知耶？執作業故。執鐮能刈、執斧能斫、執瓶盛水、執車能御，如是等事，我執能作，當知必定而有我也。複次有我，云何知耶？即于生時，欲得乳餔、乘宿習故，是故當知必定有我。複次有我，云何知耶？和合利益他眾生故。譬如瓶衣、車乘田宅、山林樹木、象馬牛羊，如是等物若和合者，則有利益。此內五陰亦復如是，眼等諸根有和合故，則利益我，是故當知必定有我。複次有我，云何知耶？有遮法故。如有物故，則有遮礙，物若無者，則無有遮，若有遮者則知有我，是故當知必定有我。複次有我，云何知耶？伴非伴故，親與非親非是伴侶，正法、邪法亦非伴侶，智與非智亦非伴侶。沙門、非沙門，婆羅門、非婆羅門，子
【現代漢語翻譯】 現代漢語譯本：世間萬物，包括人天（指天道眾生和人道眾生）、諸仙（指修道之人）、阿羅漢（斷盡煩惱，證得涅槃的聖者）、辟支佛（又稱獨覺，不需他人教導，自行悟道的聖者）、菩薩（發願救度眾生的修行者）、諸佛（圓滿覺悟者），正因為這些才被稱為清凈。世尊！有些外道又說有『我』，因為他們認為『我』能看見、能造作。就像有人進入陶工的家，即使沒看見陶工本人，看到輪子和繩子，也一定知道這家有陶工。『我』也是這樣，眼睛看到顏色，就一定知道有『我』。如果沒有『我』，誰能看見顏色、聽見聲音，乃至接觸到法呢？也是同樣的道理。再說有『我』，怎麼知道呢？通過現象知道。什麼是現象呢？呼吸、眨眼、壽命、用心思、感受苦樂、貪求、嗔恨，這些都是『我』的現象，所以應當知道一定有『我』。再說有『我』，能分辨味道，有人吃水果，知道味道，所以應當知道一定有『我』。再說有『我』，怎麼知道呢？因為能執持工具做事。拿著鐮刀能收割，拿著斧頭能砍伐，拿著瓶子能盛水，駕著車能行駛，這些事都是『我』執持工具做的，應當知道一定有『我』。再說有『我』，怎麼知道呢？剛出生時，就想要喝奶，這是因為宿世的習性，所以應當知道一定有『我』。再說有『我』，怎麼知道呢？因為能和合利益其他眾生。比如瓶子、衣服、車乘、田地、房屋、山林樹木、象、馬、牛、羊等物，如果和合在一起，就能產生利益。這內在的五陰（色、受、想、行、識）也是這樣，眼睛等諸根和合在一起，就能利益『我』，所以應當知道一定有『我』。再說有『我』，怎麼知道呢？因為有遮礙。如果有物體，就會有遮礙，如果沒有物體，就不會有遮礙，如果有遮礙，就知道有『我』，所以應當知道一定有『我』。再說有『我』，怎麼知道呢？因為有伴侶和非伴侶。親人和非親人不是伴侶，正法和邪法不是伴侶，智慧和非智慧不是伴侶。沙門（出家修行者）和非沙門，婆羅門（古印度祭司）和非婆羅門，兒子 現代漢語譯本：和非兒子也不是伴侶，所以應當知道一定有『我』。
【English Translation】 English version: Things, so-called humans and gods (referring to beings in the heavenly and human realms), various immortals (referring to those who cultivate the Tao), Arhats (saints who have extinguished all afflictions and attained Nirvana), Pratyekabuddhas (also known as solitary Buddhas, saints who attain enlightenment on their own without the need for a teacher), Bodhisattvas (practitioners who vow to save all sentient beings), and Buddhas (those who have attained perfect enlightenment), it is because of these that they are called pure. World Honored One! Some non-Buddhist sects also say there is a 'self', because they believe the 'self' can see and create. Just like someone entering a potter's house, even if they don't see the potter himself, seeing the wheel and rope, they certainly know there is a potter in the house. The 'self' is also like this, the eyes see color, and one certainly knows there is a 'self'. If there is no 'self', who can see color, hear sound, and even touch the Dharma? The same principle applies. Furthermore, there is a 'self', how do we know? We know through phenomena. What are the phenomena? Breathing, blinking, lifespan, using the mind, experiencing suffering and joy, greed, hatred, these are all phenomena of the 'self', so we should know there is definitely a 'self'. Furthermore, there is a 'self', it can distinguish flavors, someone eats fruit, knows the flavor, so we should know there is definitely a 'self'. Furthermore, there is a 'self', how do we know? Because it can hold tools to do things. Holding a sickle can harvest, holding an axe can chop, holding a bottle can hold water, driving a cart can travel, these things are all done by the 'self' holding tools, we should know there is definitely a 'self'. Furthermore, there is a 'self', how do we know? At birth, one wants to drink milk, this is because of past life habits, so we should know there is definitely a 'self'. Furthermore, there is a 'self', how do we know? Because it can harmonize and benefit other sentient beings. For example, bottles, clothes, carts, fields, houses, mountains, trees, elephants, horses, cows, sheep, etc., if they are combined, they can produce benefits. The inner five skandhas (form, feeling, perception, mental formations, consciousness) are also like this, the eyes and other senses are combined, they can benefit the 'self', so we should know there is definitely a 'self'. Furthermore, there is a 'self', how do we know? Because there is obstruction. If there is an object, there will be obstruction, if there is no object, there will be no obstruction, if there is obstruction, we know there is a 'self', so we should know there is definitely a 'self'. Furthermore, there is a 'self', how do we know? Because there are companions and non-companions. Relatives and non-relatives are not companions, the right Dharma and wrong Dharma are not companions, wisdom and non-wisdom are not companions. Sramanas (monastic practitioners) and non-Sramanas, Brahmins (ancient Indian priests) and non-Brahmins, sons English version: and non-sons are also not companions, so we should know there is definitely a 'self'.
、非子，晝、非晝，夜、非夜，我、非我，如是等法，為伴非伴，是故當知必定有我。世尊！諸外道等種種說，有常、樂、我、凈，當知定有常樂我凈。世尊！以是義故，諸外道等亦得說言，我有真諦。」
佛言：「善男子！若有沙門、婆羅門，有常、有樂、有凈、有我者，是非沙門、非婆羅門。何以故？迷於生死，離一切智大導師故。如是沙門、婆羅門等，沉沒諸欲，善法羸損故。是諸外道，繫在貪慾、瞋恚、癡獄，堪忍、愛樂故。是諸外道雖知業果自作自受，而猶不能遠離惡法。是諸外道，非是正法、正命自活。何以故？無智慧火不能消故。是諸外道雖欲貪著上妙五欲，貧于善法，不勤修故。是諸外道雖欲往至正解脫中，而持戒足不成就故。是諸外道雖欲求樂，而不能求樂因緣故。是諸外道雖復憎惡一切諸苦，然其所行，未能遠離諸苦因緣。是諸外道雖為四大毒蛇所纏，猶行放逸，不能謹慎。是諸外道無明所覆，遠離善友，樂在三界無常熾然大火之中，而不能出。是諸外道，遇諸煩惱難愈之病，而復不求大智良醫。是諸外道，方于未來當涉無邊險遠之路，而不知習善法資糧而自莊嚴。是諸外道常為淫慾災毒所害，而反抱持五欲霜毒。是諸外道瞋恚熾盛，而復反更親近惡友。是諸外道常為無明之所覆蔽，而反
【現代漢語翻譯】 現代漢語譯本： 『非子』，指既不是兒子，又不是非兒子；『晝』，指既不是白天，又不是非白天；『夜』，指既不是夜晚，又不是非夜晚；『我』，指既不是我，又不是非我。像這樣的法，是伴侶又不是伴侶。因此，應當知道必定有『我』存在。世尊！那些外道們有各種各樣的說法，說有『常』（永恒不變）、『樂』（快樂）、『我』（自我）、『凈』（清凈），應當知道必定有『常樂我凈』。世尊！因為這個道理，那些外道們也可以說，他們有真諦。 佛說：『善男子！如果哪個沙門（出家修行者）、婆羅門（祭司），說有『常』、有『樂』、有『凈』、有『我』，那他就不是沙門，也不是婆羅門。為什麼呢？因為他們迷惑于生死輪迴，離開了具有一切智慧的大導師（佛陀）。像這樣的沙門、婆羅門等，沉溺於各種慾望，善法衰弱。這些外道，被貪慾、瞋恚、愚癡的牢獄所束縛，並且安於忍受、喜愛這些束縛。這些外道雖然知道業報是自己造作自己承受，卻仍然不能遠離惡法。這些外道，不是以正法、正命來生活。為什麼呢？因為他們沒有智慧之火來消除煩惱。這些外道雖然貪戀美好的五欲，卻因為不勤奮修行而缺乏善法。這些外道雖然想要到達真正的解脫，卻因為持戒的根基不穩固而不能實現。這些外道雖然想要追求快樂，卻不能尋求快樂的因緣。這些外道雖然憎惡一切痛苦，但他們的行為卻不能遠離痛苦的因緣。這些外道雖然被四大毒蛇（指地、水、火、風）所纏繞，仍然放縱自己，不能謹慎。這些外道被無明所覆蓋，遠離善友，喜歡待在三界（欲界、色界、無色界）無常熾熱的大火之中，卻不能從中解脫。這些外道，遇到難以治癒的煩惱疾病，卻不尋求大智慧的良醫。這些外道，在未來將要走過無邊險遠的道路，卻不知道修習善法作為資糧來莊嚴自己。這些外道常常被淫慾的災禍所傷害，反而抱持著五欲的霜毒。這些外道瞋恚熾盛，反而更加親近惡友。這些外道常常被無明所矇蔽，反而更加……』
【English Translation】 English version: 'Not-son' refers to neither son nor not-son; 'day' refers to neither day nor not-day; 'night' refers to neither night nor not-night; 'self' refers to neither self nor not-self. Such dharmas are both companions and not companions. Therefore, it should be known that there must be a 'self'. World-Honored One! Those non-Buddhist paths have various views, saying there is 'permanence' (eternal), 'bliss' (happiness), 'self' (ego), and 'purity' (cleanliness). It should be known that there must be 'permanence, bliss, self, and purity'. World-Honored One! Because of this reason, those non-Buddhist paths can also say that they have the true meaning. The Buddha said: 'Good man! If any śramaṇa (ascetic) or Brahmin (priest) says there is 'permanence', 'bliss', 'purity', and 'self', then he is neither a śramaṇa nor a Brahmin. Why? Because they are deluded by the cycle of birth and death, and have departed from the great teacher (Buddha) who possesses all wisdom. Such śramaṇas and Brahmins are immersed in various desires, and their good dharmas are weakened. These non-Buddhist paths are bound by the prison of greed, hatred, and ignorance, and they are content to endure and love these bonds. Although these non-Buddhist paths know that karmic retribution is self-created and self-received, they still cannot abandon evil dharmas. These non-Buddhist paths do not live by the right dharma and right livelihood. Why? Because they do not have the fire of wisdom to extinguish afflictions. Although these non-Buddhist paths crave the exquisite five desires, they lack good dharmas because they are not diligent in practice. Although these non-Buddhist paths want to reach true liberation, they cannot achieve it because their foundation of precepts is not firm. Although these non-Buddhist paths want to seek happiness, they cannot seek the causes of happiness. Although these non-Buddhist paths hate all suffering, their actions cannot avoid the causes of suffering. Although these non-Buddhist paths are entangled by the four great poisonous snakes (earth, water, fire, and wind), they still indulge themselves and are not cautious. These non-Buddhist paths are covered by ignorance, far from good friends, and like to stay in the impermanent and blazing fire of the three realms (desire realm, form realm, formless realm), yet they cannot escape from it. These non-Buddhist paths, when encountering difficult-to-cure diseases of afflictions, do not seek a great wise physician. These non-Buddhist paths, in the future, will have to traverse boundless and dangerous roads, yet they do not know to cultivate good dharmas as provisions to adorn themselves. These non-Buddhist paths are often harmed by the disaster of lust, yet they embrace the frost poison of the five desires. These non-Buddhist paths are filled with intense hatred, and they become even closer to evil friends. These non-Buddhist paths are often obscured by ignorance, and they become even more...'
推求邪惡之法。是諸外道常為邪見之所誑惑，而反於中生親善想。是諸外道怖食甘果，而種苦子。是諸外道已處煩惱闇室之中，而反遠離大智炬明。是諸外道患煩惱渴，而復反飲諸欲鹹水。是諸外道漂沒生死無邊大河，而復遠離無上船師。是諸外道迷惑顛倒，言諸行常，諸行若常，無有是處。◎
大般涅槃經卷第十三 大正藏第 12 冊 No. 0374 大般涅槃經
大般涅槃經卷第十四
北涼天竺三藏曇無讖譯聖行品第七之四
「◎善男子！我觀諸行悉皆無常。云何知耶？以因緣故。若有諸法從緣生者，則知無常。是諸外道無有一法不從緣生。善男子！佛性無生、無滅、無去、無來，非過去、非未來、非現在，非因、所作、非無因作，非作、非作者，非相、非無相，非有名、非無名，非名、非色、非長、非短、非陰界入之所攝持，是故名常。善男子！佛性即是如來，如來即是法，法即是常。善男子！常者即是如來，如來即是僧，僧即是常。以是義故，從因生法，不名為常。是諸外道無有一法，不從因生。善男子！是諸外道不見佛性、如來及法，是故外道所可言說，悉是妄語，無有真諦。諸凡夫人，先見瓶衣、車乘舍宅、城郭河水、山林男女、象馬牛羊，后見相似，便言是常。當知
【現代漢語翻譯】 現代漢語譯本 （他們）推求邪惡的方法。這些外道常常被邪見所迷惑，反而對邪見產生親近的想法。這些外道害怕吃甘甜的果實，反而種下苦澀的種子。這些外道已經身處煩惱的黑暗房間之中，反而遠離大智慧的火炬光明。這些外道患有煩惱的乾渴，反而又去飲用各種慾望的鹹水。這些外道漂流沉沒在無邊無際的生死大河中，反而遠離無上的船師。這些外道迷惑顛倒，說諸行是常住不變的，諸行如果常住不變，這是不可能的。
《大般涅槃經》卷第十三 大正藏第 12 冊 No. 0374 《大般涅槃經》
《大般涅槃經》卷第十四
北涼天竺三藏曇無讖譯《聖行品》第七之四
『善男子！我觀察諸行都是無常的。如何知道呢？因為因緣的緣故。如果有諸法是從因緣而生的，就知道是無常的。這些外道沒有一種法不是從因緣而生的。善男子！佛性（Buddha-nature）無生、無滅、無去、無來，非過去、非未來、非現在，非因、所作、非無因作，非作、非作者，非相、非無相，非有名、非無名，非名、非色、非長、非短、非陰界入（skandha, dhātu, āyatana）所攝持，所以名為常。善男子！佛性即是如來（Tathagata），如來即是法（Dharma），法即是常。善男子！常者即是如來，如來即是僧（Sangha），僧即是常。因為這個道理，從因緣而生的法，不稱為常。這些外道沒有一種法，不是從因緣而生的。善男子！這些外道看不見佛性、如來和法，所以外道所說的話，都是虛妄的，沒有真理。那些凡夫俗子，先看到瓶子、衣服、車乘、房屋、城郭、河流、山林、男女、象馬牛羊，後來看到相似的，就說這些是常住不變的。應當知道』
【English Translation】 English version (They) seek after evil methods. These non-Buddhists are often deluded by wrong views, and instead develop a sense of closeness to them. These non-Buddhists fear eating sweet fruits, and instead plant bitter seeds. These non-Buddhists are already in the dark room of afflictions, and instead turn away from the torchlight of great wisdom. These non-Buddhists suffer from the thirst of afflictions, and instead drink the salty water of various desires. These non-Buddhists drift and sink in the boundless river of birth and death, and instead turn away from the supreme boatman. These non-Buddhists are confused and inverted, saying that all phenomena are permanent; if all phenomena were permanent, that would be impossible.
The Mahāparinirvāṇa Sūtra, Volume 13 Taisho Tripitaka Vol. 12, No. 0374, The Mahāparinirvāṇa Sūtra
The Mahāparinirvāṇa Sūtra, Volume 14
Translated by Tripiṭaka Dharmakṣema of Northern Liang, Chapter 7, Section 4, 'The Holy Conduct'
'Good man! I observe that all phenomena are impermanent. How do I know this? Because of conditions. If any phenomena arise from conditions, then it is known to be impermanent. These non-Buddhists do not have a single phenomenon that does not arise from conditions. Good man! The Buddha-nature (Buddha-nature) is without birth, without death, without going, without coming, not past, not future, not present, not caused, not made, not uncaused, not made, not maker, not form, not formless, not named, not nameless, not name, not color, not long, not short, not held by the skandhas (skandha), dhātus (dhātu), or āyatanas (āyatana), therefore it is called permanent. Good man! The Buddha-nature is the Tathagata (Tathagata), the Tathagata is the Dharma (Dharma), and the Dharma is permanent. Good man! The permanent is the Tathagata, the Tathagata is the Sangha (Sangha), and the Sangha is permanent. Because of this principle, phenomena arising from conditions are not called permanent. These non-Buddhists do not have a single phenomenon that does not arise from conditions. Good man! These non-Buddhists do not see the Buddha-nature, the Tathagata, and the Dharma, therefore what the non-Buddhists say is all false, without truth. Those ordinary people first see bottles, clothes, carriages, houses, cities, rivers, mountains, forests, men and women, elephants, horses, cattle, and sheep, and later see similar things, and then say that these are permanent. It should be known that'
其實，非是常也。善男子！一切有為，皆是無常；虛空無為是故為常，佛性無為是故為常。虛空者即是佛性，佛性者即是如來，如來者即是無為，無為者即是常。常者即是法，法者即是僧，僧即無為，無為者即是常。善男子！有為之法，凡有二種：色法、非色法。非色法者，心心數法。色法者，地、水、火、風。善男子！心名無常。何以故？性是攀緣相，應分別故。善男子！眼識性異，乃至意識性異，是故無常。善男子！色境界異，乃至法境界異，是故無常。善男子！眼識相應異，乃至意識相應異，是故無常。善男子！心若常者，眼識應獨緣一切法。善男子！若眼識異乃至意識異，則知無常。以法相似，唸唸生滅，凡夫見已，計之為常。善男子！諸因緣相，可破壞故，亦名無常。所謂因眼、因色、因明、因思惟、生於眼識，耳識生時，所因各異，非眼識因緣，乃至意識異亦如是。◎
「◎複次善男子！壞諸行因緣異故，心名無常。所謂修無常心異，修苦、空、無我心異。心若常者，應常修無常，尚不得觀苦、空、無我，況復得觀常、樂、我凈？以是義故，外道法中，不能攝取常樂我凈。善男子！當知心法必定無常。複次善男子！心性異故，名為無常。所謂聲聞心性異，緣覺心性異，諸佛心性異。一切外道心有三
【現代漢語翻譯】 現代漢語譯本：實際上，並非是永恒不變的。善男子！一切有為法（有生滅變化的法），都是無常的；虛空（沒有生滅變化的）無為法，所以是常；佛性（覺悟的本性）無為法，所以是常。虛空就是佛性，佛性就是如來（佛的別稱），如來就是無為，無為就是常。常就是法（真理），法就是僧（修行團體），僧即是無為，無為就是常。善男子！有為法，大致有兩種：色法（物質現象）和非色法（精神現象）。非色法，指的是心和心所法（心理活動）。色法，指的是地、水、火、風（構成物質世界的四大元素）。善男子！心被稱為無常。為什麼呢？因為它的本性是攀緣（執著）外境的，應該加以分別。善男子！眼識（視覺意識）的性質不同，乃至意識（思維意識）的性質不同，所以是無常的。善男子！色境界（視覺對像）不同，乃至法境界（思維對像）不同，所以是無常的。善男子！眼識的相應（與心所法同時生起）不同，乃至意識的相應不同，所以是無常的。善男子！如果心是常的，那麼眼識應該單獨緣取一切法。善男子！如果眼識不同乃至意識不同，就知道是無常的。因為法的相似性，唸唸生滅，凡夫看到后，就認為它是常的。善男子！各種因緣（條件）的相，是可以被破壞的，所以也稱為無常。所謂因眼、因色、因光明、因思惟，產生眼識；耳識產生時，所依賴的因緣各不相同，不是眼識的因緣，乃至意識的不同也是如此。 ◎再次，善男子！破壞各種行為的因緣不同，所以心被稱為無常。所謂修無常心不同，修苦、空、無我心不同。如果心是常的，應該常常修無常，尚且不能觀察苦、空、無我，更何況能觀察常、樂、我、凈？因為這個原因，外道法中，不能攝取常樂我凈。善男子！應當知道心法必定是無常的。再次，善男子！心的性質不同，所以稱為無常。所謂聲聞（小乘修行者）的心性不同，緣覺（中乘修行者）的心性不同，諸佛（大乘修行者）的心性不同。一切外道的心有三種
【English Translation】 English version: In reality, it is not permanent. Good man! All conditioned phenomena (phenomena that arise and cease) are impermanent; the unconditioned (without arising and ceasing) of space is therefore permanent; the unconditioned of Buddha-nature (the nature of enlightenment) is therefore permanent. Space is Buddha-nature, Buddha-nature is Tathagata (another name for Buddha), Tathagata is unconditioned, and unconditioned is permanent. Permanent is Dharma (truth), Dharma is Sangha (the monastic community), Sangha is unconditioned, and unconditioned is permanent. Good man! Conditioned phenomena are generally of two kinds: material phenomena and non-material phenomena. Non-material phenomena refer to mind and mental factors (mental activities). Material phenomena refer to earth, water, fire, and wind (the four elements that constitute the material world). Good man! The mind is called impermanent. Why? Because its nature is to cling (attach) to external objects, and it should be distinguished. Good man! The nature of eye consciousness (visual consciousness) is different, and even the nature of mind consciousness (thinking consciousness) is different, so it is impermanent. Good man! The visual object is different, and even the object of thought is different, so it is impermanent. Good man! The corresponding (arising simultaneously with mental factors) of eye consciousness is different, and even the corresponding of mind consciousness is different, so it is impermanent. Good man! If the mind were permanent, then eye consciousness should be able to perceive all phenomena alone. Good man! If eye consciousness is different and even mind consciousness is different, then it is known to be impermanent. Because of the similarity of phenomena, they arise and cease in every moment, and ordinary people, seeing this, consider it to be permanent. Good man! The various aspects of conditions (causes) can be destroyed, so they are also called impermanent. So-called because of the eye, because of the object, because of light, because of thought, eye consciousness arises; when ear consciousness arises, the conditions it relies on are different, not the conditions of eye consciousness, and even the difference of mind consciousness is the same. ◎Furthermore, good man! Because the conditions that destroy various actions are different, the mind is called impermanent. So-called the practice of impermanence is different, the practice of suffering, emptiness, and no-self is different. If the mind were permanent, one should always practice impermanence, and one would not even be able to observe suffering, emptiness, and no-self, let alone observe permanence, bliss, self, and purity? For this reason, the non-Buddhist teachings cannot grasp permanence, bliss, self, and purity. Good man! You should know that the mind is definitely impermanent. Furthermore, good man! Because the nature of the mind is different, it is called impermanent. So-called the nature of the mind of Sravakas (Hinayana practitioners) is different, the nature of the mind of Pratyekabuddhas (Madhyamaka practitioners) is different, and the nature of the mind of Buddhas (Mahayana practitioners) is different. The minds of all non-Buddhists have three
種：一者出家心，二者在家心，三者在家遠離心。樂相應心異，苦相應心異，不苦不樂相應心異，貪慾相應心異，瞋恚相應心異，愚癡相應心異。一切外道心相亦異，所謂愚癡相應心異，疑惑相應心異，邪見相應心異，進止威儀其心亦異。善男子！心若常者，亦復不能分別諸色，所謂青黃赤白紫色。善男子！心若常者，諸憶念法不應忘失。善男子！心若常者，凡所讀誦不應增長。複次善男子！心若常者，不應說言已作、今作、當作，若有已作、今作、當作，當知是心必定無常。善男子！心若常者，則無怨、親、非怨、非親。心若常者，則不應言我物、他物，若死、若生。心若常者，雖有所作，不應增長。善男子！以是義故，當知心性各各別異，有別異故當知無常。
「善男子！我今於此非色法中，演說無常，其義已顯。復當爲汝說色無常。是色無常，本無有生，生已滅故。內身處胎歌羅邏時，本無有生，生已變故；外諸牙莖，本亦無生，生已變故；是故當知一切色法，悉皆無常。善男子！所有內色，隨時而變，歌羅邏時異、安浮陀時異、伽那時異、閉手時異、諸皰時異、初生時異、嬰孩時異、童子時異、乃至老時各各變異。所謂外色亦復如是，牙異、莖異、枝異、葉異、花異、果異。複次善男子！內味亦異，歌
【現代漢語翻譯】 現代漢語譯本：
種：第一種是出家之心，第二種是在家之心，第三種是在家而遠離世俗之心。樂受相應的心不同，苦受相應的心不同，不苦不樂受相應的心不同，貪慾相應的心不同，嗔恚相應的心不同，愚癡相應的心不同。一切外道的心相也不同，所謂愚癡相應的心不同，疑惑相應的心不同，邪見相應的心不同，行為舉止的心也不同。善男子！如果心是常住不變的，就不能分辨各種顏色，比如青色、黃色、紅色、白色、紫色。善男子！如果心是常住不變的，那麼所有憶念的法就不應該遺忘。善男子！如果心是常住不變的，那麼凡是讀誦過的就不應該增長。再者，善男子！如果心是常住不變的，就不應該說已作、今作、當作，如果有已作、今作、當作，應當知道這心必定是無常的。善男子！如果心是常住不變的，那麼就沒有怨、親、非怨、非親。如果心是常住不變的，那麼就不應該說我的東西、他的東西，無論是死還是生。如果心是常住不變的，即使有所作為，也不應該增長。善男子！因為這個道理，應當知道心性各自不同，因為有不同，應當知道是無常的。
『善男子！我現在在這非色法中，闡述無常的道理，其意義已經顯明。再為你說說色法的無常。這色法是無常的，本來沒有生，生了之後就會滅。內在身體在胎歌羅邏（kalala，受精卵）時，本來沒有生，生了之後就會變化；外在的牙莖，本來也沒有生，生了之後也會變化；所以應當知道一切色法，都是無常的。善男子！所有內在的色法，隨時都在變化，歌羅邏時不同，安浮陀（arbuda，胚胎）時不同，伽那（ghana，肉團）時不同，閉手（peshi，肉塊）時不同，諸皰（prashakha，肢節）時不同，初生時不同，嬰兒時不同，童子時不同，乃至老時，各自不同。所謂外在的色法也是如此，牙不同，莖不同，枝不同，葉不同，花不同，果不同。再者，善男子！內在的味道也不同，歌 羅邏時不同，安浮陀時不同，伽那時不同，閉手時不同，諸皰時不同，初生時不同，嬰孩時不同，童子時不同，乃至老時，各自不同。所謂外在的味道也是如此，根不同，莖不同，枝不同，葉不同，花不同，果不同。複次，善男子！內觸亦異，歌羅邏時異，安浮陀時異，伽那時異，閉手時異，諸皰時異，初生時異，嬰孩時異，童子時異，乃至老時，各各變異。所謂外觸亦復如是，地異、水異、火異、風異。複次，善男子！內法亦異，歌羅邏時異，安浮陀時異，伽那時異，閉手時異，諸皰時異，初生時異，嬰孩時異，童子時異，乃至老時，各各變異。所謂外法亦復如是，所謂眼異、耳異、鼻異、舌異、身異、意異。善男子！以是義故，當知一切諸法，悉皆無常。』 English version:
Types: First is the mind of a renunciate, second is the mind of a householder, and third is the mind of a householder who is detached. The mind associated with pleasure is different, the mind associated with suffering is different, the mind associated with neither pleasure nor suffering is different, the mind associated with greed is different, the mind associated with anger is different, and the mind associated with ignorance is different. The mental states of all non-Buddhist paths are also different, such as the mind associated with ignorance is different, the mind associated with doubt is different, the mind associated with wrong views is different, and the mind associated with conduct and demeanor is also different. Good man! If the mind were permanent, it would not be able to distinguish various colors, such as blue, yellow, red, white, and purple. Good man! If the mind were permanent, all remembered teachings should not be forgotten. Good man! If the mind were permanent, whatever has been recited should not increase. Furthermore, good man! If the mind were permanent, one should not say 'has been done,' 'is being done,' or 'will be done.' If there is 'has been done,' 'is being done,' or 'will be done,' know that this mind is certainly impermanent. Good man! If the mind were permanent, there would be no enemies, relatives, non-enemies, or non-relatives. If the mind were permanent, one should not say 'my things' or 'his things,' whether in death or in life. If the mind were permanent, even if something is done, it should not increase. Good man! Because of this reason, know that the nature of the mind is different in each case, and because there are differences, know that it is impermanent.
'Good man! I am now explaining impermanence in this non-material realm, and its meaning is already clear. I will further explain the impermanence of material form. This material form is impermanent, originally without arising, and it ceases after arising. The inner body, when in the kalala (受精卵) stage in the womb, originally did not arise, and it changes after arising; the outer sprouts and stems also originally did not arise, and they change after arising; therefore, know that all material forms are impermanent. Good man! All inner material forms change with time, the kalala stage is different, the arbuda (胚胎) stage is different, the ghana (肉團) stage is different, the peshi (肉塊) stage is different, the prashakha (肢節) stage is different, the initial birth stage is different, the infant stage is different, the child stage is different, and even the old age stage is different. The so-called outer material forms are also like this, the teeth are different, the stems are different, the branches are different, the leaves are different, the flowers are different, and the fruits are different. Furthermore, good man! The inner tastes are also different, the kalala stage is different, the arbuda stage is different, the ghana stage is different, the peshi stage is different, the prashakha stage is different, the initial birth stage is different, the infant stage is different, the child stage is different, and even the old age stage is different. The so-called outer tastes are also like this, the roots are different, the stems are different, the branches are different, the leaves are different, the flowers are different, and the fruits are different. Furthermore, good man! The inner touch is also different, the kalala stage is different, the arbuda stage is different, the ghana stage is different, the peshi stage is different, the prashakha stage is different, the initial birth stage is different, the infant stage is different, the child stage is different, and even the old age stage is different. The so-called outer touch is also like this, earth is different, water is different, fire is different, and wind is different. Furthermore, good man! The inner dharmas are also different, the kalala stage is different, the arbuda stage is different, the ghana stage is different, the peshi stage is different, the prashakha stage is different, the initial birth stage is different, the infant stage is different, the child stage is different, and even the old age stage is different. The so-called outer dharmas are also like this, the eyes are different, the ears are different, the nose is different, the tongue is different, the body is different, and the mind is different. Good man! Because of this reason, know that all dharmas are impermanent.'
【English Translation】 Types: First is the mind of a renunciate, second is the mind of a householder, and third is the mind of a householder who is detached. The mind associated with pleasure is different, the mind associated with suffering is different, the mind associated with neither pleasure nor suffering is different, the mind associated with greed is different, the mind associated with anger is different, and the mind associated with ignorance is different. The mental states of all non-Buddhist paths are also different, such as the mind associated with ignorance is different, the mind associated with doubt is different, the mind associated with wrong views is different, and the mind associated with conduct and demeanor is also different. Good man! If the mind were permanent, it would not be able to distinguish various colors, such as blue, yellow, red, white, and purple. Good man! If the mind were permanent, all remembered teachings should not be forgotten. Good man! If the mind were permanent, whatever has been recited should not increase. Furthermore, good man! If the mind were permanent, one should not say 'has been done,' 'is being done,' or 'will be done.' If there is 'has been done,' 'is being done,' or 'will be done,' know that this mind is certainly impermanent. Good man! If the mind were permanent, there would be no enemies, relatives, non-enemies, or non-relatives. If the mind were permanent, one should not say 'my things' or 'his things,' whether in death or in life. If the mind were permanent, even if something is done, it should not increase. Good man! Because of this reason, know that the nature of the mind is different in each case, and because there are differences, know that it is impermanent. 'Good man! I am now explaining impermanence in this non-material realm, and its meaning is already clear. I will further explain the impermanence of material form. This material form is impermanent, originally without arising, and it ceases after arising. The inner body, when in the kalala (受精卵) stage in the womb, originally did not arise, and it changes after arising; the outer sprouts and stems also originally did not arise, and they change after arising; therefore, know that all material forms are impermanent. Good man! All inner material forms change with time, the kalala stage is different, the arbuda (胚胎) stage is different, the ghana (肉團) stage is different, the peshi (肉塊) stage is different, the prashakha (肢節) stage is different, the initial birth stage is different, the infant stage is different, the child stage is different, and even the old age stage is different. The so-called outer material forms are also like this, the teeth are different, the stems are different, the branches are different, the leaves are different, the flowers are different, and the fruits are different. Furthermore, good man! The inner tastes are also different, the kalala stage is different, the arbuda stage is different, the ghana stage is different, the peshi stage is different, the prashakha stage is different, the initial birth stage is different, the infant stage is different, the child stage is different, and even the old age stage is different. The so-called outer tastes are also like this, the roots are different, the stems are different, the branches are different, the leaves are different, the flowers are different, and the fruits are different. Furthermore, good man! The inner touch is also different, the kalala stage is different, the arbuda stage is different, the ghana stage is different, the peshi stage is different, the prashakha stage is different, the initial birth stage is different, the infant stage is different, the child stage is different, and even the old age stage is different. The so-called outer touch is also like this, earth is different, water is different, fire is different, and wind is different. Furthermore, good man! The inner dharmas are also different, the kalala stage is different, the arbuda stage is different, the ghana stage is different, the peshi stage is different, the prashakha stage is different, the initial birth stage is different, the infant stage is different, the child stage is different, and even the old age stage is different. The so-called outer dharmas are also like this, the eyes are different, the ears are different, the nose is different, the tongue is different, the body is different, and the mind is different. Good man! Because of this reason, know that all dharmas are impermanent.'
羅邏時乃至老時，各各變異。外味亦爾，牙、莖、枝、葉、花、果味異。歌羅邏時力異，乃至老時力異。歌羅邏時狀貌異，乃至老時狀貌亦異。歌羅邏時果報異，乃至老時果報亦異。歌羅邏時名字異，乃至老時名字亦異。所謂內色，壞已還合，故知無常。外諸樹木，亦壞已還合，故知無常。次第漸生，故知無常。次第生歌羅邏時乃至老時，次第生牙乃至果子，故知無常。諸色可滅，故知無常。歌羅邏滅時異，乃至老滅時異。牙滅時異乃至果滅時異，故知無常。凡夫無知，見相似生，計以為常。以是義故，名曰無常。若無常即是苦，若苦即是不凈。◎
「◎善男子！我因迦葉先問是事，于彼已答。
「複次善男子！諸行無我。善男子！總一切法，謂色、非色。色非我也。何以故？可破、可壞、可裂、可打、生增長故。我者不可破壞、裂打、生長，以是義故，知色非我。非色之法亦復非我。何以故？因緣生故。善男子！若諸外道以專念故，知有我者，專念之性實非我也。若以專念為我性者，過去之事則有忘失，有忘失故定知無我。善男子！若諸外道以憶想故知有我者，無憶想故定知無我。如說見人手有六指，即便問言：『我先何處共相見耶？』若有我者，不應復問；以相問故，定知無我。善男子！若諸外道以
【現代漢語翻譯】 現代漢語譯本 歌羅邏（受精卵）時期乃至衰老時期，各個階段都在變化。外在的味道也是如此，牙、莖、枝、葉、花、果的味道各不相同。歌羅邏時期的力量不同，乃至衰老時期的力量也不同。歌羅邏時期的形貌不同，乃至衰老時期的形貌也不同。歌羅邏時期的果報不同，乃至衰老時期的果報也不同。歌羅邏時期的名字不同，乃至衰老時期的名字也不同。所謂內在的色法，壞滅后還會重新組合，因此可知是無常的。外在的樹木，也是壞滅后還會重新組合，因此可知是無常的。它們次第漸次生長，因此可知是無常的。次第生長，從歌羅邏時期乃至衰老時期，次第生長，從牙到果實，因此可知是無常的。諸色法都是可以滅壞的，因此可知是無常的。歌羅邏滅壞的時間不同，乃至衰老滅壞的時間也不同。牙滅壞的時間不同，乃至果實滅壞的時間也不同，因此可知是無常的。凡夫沒有智慧，看到相似的生起，就認為它是常住的。因為這個道理，所以稱為無常。如果無常就是苦，如果苦就是不凈。 「善男子！我因為迦葉先前問過這件事，已經在那裡回答過了。」 「再次，善男子！諸行是無我的。善男子！總括一切法，即色法和非色法，都不是我。為什麼呢？因為它們可以被破壞、可以被毀壞、可以被裂開、可以被擊打、會生長和增長。而『我』是不可破壞、不可裂開、不可擊打、不會生長的，因為這個道理，所以知道色法不是我。非色法也不是我。為什麼呢？因為它們是因緣所生的。善男子！如果外道因為專心念誦而認為有『我』，那麼專心念誦的性質實際上不是『我』。如果以專心念誦為『我』的性質，那麼過去的事情就會有遺忘，有遺忘就必定知道沒有『我』。善男子！如果外道因為回憶而認為有『我』，那麼沒有回憶就必定知道沒有『我』。比如有人看到一個人手上有六個手指，就問：『我以前在哪裡見過你？』如果有『我』，就不應該再問；因為有這樣的詢問，就必定知道沒有『我』。善男子！如果外道因為
【English Translation】 English version The kalala (embryo) stage, and even the old age stage, each changes. External tastes are also like this; the tastes of teeth, stems, branches, leaves, flowers, and fruits are different. The strength of the kalala stage is different, and even the strength of old age is different. The appearance of the kalala stage is different, and even the appearance of old age is different. The karmic retribution of the kalala stage is different, and even the karmic retribution of old age is different. The name of the kalala stage is different, and even the name of old age is different. The so-called internal form, after being destroyed, will recombine, therefore it is known to be impermanent. External trees, after being destroyed, will also recombine, therefore it is known to be impermanent. They gradually grow in sequence, therefore it is known to be impermanent. They grow in sequence, from the kalala stage to old age, growing in sequence, from teeth to fruit, therefore it is known to be impermanent. All forms can be destroyed, therefore it is known to be impermanent. The time of the destruction of the kalala is different, and even the time of the destruction of old age is different. The time of the destruction of teeth is different, and even the time of the destruction of fruit is different, therefore it is known to be impermanent. Ordinary people lack wisdom, seeing similar arising, they consider it to be permanent. Because of this reason, it is called impermanent. If impermanence is suffering, if suffering is impure. 「Good man! I have already answered this matter because Kashyapa asked about it before.」 「Furthermore, good man! All conditioned things are without self. Good man! In summary, all dharmas, namely form and non-form, are not self. Why? Because they can be broken, can be destroyed, can be split, can be struck, and they grow and increase. But the 『self』 cannot be broken, cannot be split, cannot be struck, and does not grow. Because of this reason, it is known that form is not self. Non-form is also not self. Why? Because they arise from conditions. Good man! If externalists, because of focused contemplation, believe there is a 『self』, then the nature of focused contemplation is actually not 『self』. If the nature of 『self』 is focused contemplation, then past events will be forgotten, and because there is forgetting, it is definitely known that there is no 『self』. Good man! If externalists, because of recollection, believe there is a 『self』, then without recollection, it is definitely known that there is no 『self』. For example, if someone sees a person with six fingers on their hand, they will ask: 『Where have I seen you before?』 If there were a 『self』, they should not ask again; because of such questioning, it is definitely known that there is no 『self』. Good man! If externalists, because of
有遮故，知有我者，善男子！以有遮故，定知無我。如言調達，終不發言非調達也。我亦如是，若定是我，終不遮我；以遮我故，定知無我。若以遮故，知有我者，汝今不遮，定應無我。善男子！若諸外道，以伴非伴知有我者，以無伴故，應無有我。有法無伴，所謂如來、虛空、佛性，我亦如是實無有伴，以是義故，定知無我。複次善男子！若諸外道以名字故，知有我者，無我法中，亦有我名，如貧賤人名字富貴。如言我死，若我死者，我則殺我，而我實不可殺，假名殺我；亦如矬人，名為長者。以是義故，定知無我。
「複次善男子！若諸外道，以生已求乳知有我者，善男子！若有我者，一切嬰兒不應執持糞穢、火蛇、毒藥，以是義故，定知無我。複次善男子！一切眾生於三法中，悉有等智，所謂淫慾、飲食恐怖，是故無我。複次善男子！若諸外道以相貌故，知有我者，善男子！相故無我，無相故亦無我。若人睡時，不能進止、俯仰視眴、不覺苦樂，不應有我。若以進止、俯仰視眴，知有我者，機關木人亦應有我。善男子！如來亦爾，不進、不止、不俯、不仰、不視、不眴，不苦、不樂、不貪、不恚、不癡、不行，如來如是真實有我。複次善男子！若諸外道以見他食果口中生涎，知有我者，善男子！以憶念故
【現代漢語翻譯】 現代漢語譯本： 「因為有遮蔽，所以認為有『我』，善男子！正因為有遮蔽，才能確定沒有『我』。比如，說『調達』，最終不會說『不是調達』。『我』也是這樣，如果確定是『我』，最終就不會遮蔽『我』；因為遮蔽了『我』，所以確定沒有『我』。如果因為遮蔽，就認為有『我』，那麼你現在不遮蔽，就應該沒有『我』。善男子！如果那些外道，因為有伴侶或沒有伴侶而認為有『我』，那麼因為沒有伴侶，就應該沒有『我』。有些法沒有伴侶，比如如來（Tathagata，佛的稱號）、虛空、佛性，『我』也是這樣，實際上沒有伴侶，因為這個道理，所以確定沒有『我』。再說，善男子！如果那些外道因為名字而認為有『我』，那麼在沒有『我』的法中，也有『我』的名字，就像貧窮的人有『富貴』的名字。比如，說『我死了』，如果『我』死了，那麼就是『我』殺了『我』，而『我』實際上是不可殺的，只是假借名字說殺了『我』；也像矮個子的人，被稱為『長者』。因為這個道理，所以確定沒有『我』。 「再說，善男子！如果那些外道因為出生后尋求乳汁而認為有『我』，善男子！如果有『我』，那麼所有的嬰兒就不應該抓取糞便、火蛇、毒藥，因為這個道理，所以確定沒有『我』。再說，善男子！一切眾生在三種法中，都有相同的智慧，就是淫慾、飲食、恐懼，所以沒有『我』。再說，善男子！如果那些外道因為相貌而認為有『我』，善男子！因為相貌所以沒有『我』，沒有相貌也沒有『我』。如果人在睡覺時，不能前進、停止、俯身、仰頭、看、眨眼、不覺苦樂，就不應該有『我』。如果因為前進、停止、俯身、仰頭、看、眨眼，就認為有『我』，那麼機關木人也應該有『我』。善男子！如來也是這樣，不前進、不止步、不俯身、不仰頭、不看、不眨眼、不苦、不樂、不貪、不嗔、不癡、不行，如來這樣才是真實有『我』。再說，善男子！如果那些外道因為看到別人吃水果口中生涎，就認為有『我』，善男子！因為憶念的緣故。
【English Translation】 English version: 『Because there is obstruction, it is known that there is a 『self』, good man! Because there is obstruction, it is definitely known that there is no self. For example, when saying 『Devadatta』, one would never say 『not Devadatta』. The 『self』 is also like this; if it is definitely a 『self』, it would never obstruct the 『self』; because it obstructs the 『self』, it is definitely known that there is no self. If because of obstruction, it is known that there is a 『self』, then if you do not obstruct now, there should definitely be no 『self』. Good man! If those non-Buddhists believe there is a 『self』 because of having companions or not having companions, then because of not having companions, there should be no 『self』. There are dharmas that have no companions, such as the Tathagata (Buddha's title), space, and Buddha-nature; the 『self』 is also like this, actually having no companions. Because of this principle, it is definitely known that there is no self. Furthermore, good man! If those non-Buddhists believe there is a 『self』 because of names, then in the dharma of no 『self』, there is also the name of 『self』, just like a poor person having the name of 『rich and noble』. For example, saying 『I am dead』, if 『I』 am dead, then it is 『I』 who killed 『I』, but 『I』 is actually unkillable, it is just a false name saying 『I』 was killed; it is also like a short person being called 『elder』. Because of this principle, it is definitely known that there is no self. 『Furthermore, good man! If those non-Buddhists believe there is a 『self』 because of seeking milk after birth, good man! If there is a 『self』, then all infants should not grasp feces, fire snakes, and poison; because of this principle, it is definitely known that there is no self. Furthermore, good man! All sentient beings have equal wisdom in three dharmas, namely lust, food, and fear; therefore, there is no self. Furthermore, good man! If those non-Buddhists believe there is a 『self』 because of appearances, good man! Because of appearances, there is no self; without appearances, there is also no self. If a person cannot move forward, stop, bend down, look up, see, blink, or feel pleasure or pain when sleeping, there should be no 『self』. If because of moving forward, stopping, bending down, looking up, seeing, and blinking, it is believed that there is a 『self』, then mechanical wooden figures should also have a 『self』. Good man! The Tathagata is also like this, not moving forward, not stopping, not bending down, not looking up, not seeing, not blinking, not suffering, not enjoying, not greedy, not angry, not ignorant, not acting; the Tathagata is truly like this, having a 『self』. Furthermore, good man! If those non-Buddhists believe there is a 『self』 because of seeing others eating fruit and saliva being produced in their mouths, good man! It is because of recollection.
，見則生涎，涎非我也。我亦非涎、非喜非悲、非欠非笑，非臥非起、非饑非飽，以是義故，定知無我。
「善男子！是諸外道癡如小兒，無慧方便，不能了達常與無常、苦樂、凈不凈、我無我、壽命非壽命、眾生非眾生、實非實、有非有，于佛法中取少許分，虛妄計有常、樂、我、凈，而實不知常樂我凈。如生盲人不識乳色，便問他言：『乳色何似？』他人答言：『色白如貝。』盲人復問：『是乳色者如貝聲耶？』答言：『不也。』復問：『貝色為何似耶？』答言：『猶稻米末。』盲人復問：『乳色柔軟如稻米末耶？稻米末者復何所似？』答言：『猶如雨雪。』盲人復言：『彼稻米末冷如雪耶？雪復何似？』答言：『猶如白鶴。』是生盲人雖聞如是四種譬喻，終不能得識乳真色。是諸外道亦復如是，終不能識常樂我凈。善男子！以是義故，我佛法中有真實諦，非於外道。」
文殊師利白佛言：「希有世尊！如來於今臨般涅槃，方更轉于無上法輪，乃作如是分別真諦。」
佛告文殊師利：「汝今云何故於如來生涅槃想？善男子！如來實是常住不變，不般涅槃。善男子！若有計我是佛，我成阿耨多羅三藐三菩提。我即是法，法是我所。我即是道，道是我所。我即世尊，世尊即是我所。我即聲聞，聲聞
【現代漢語翻譯】 現代漢語譯本：看到就流口水，口水不是我。我也不屬於口水，不屬於喜悅，不屬於悲傷，不屬於打哈欠，不屬於微笑，不屬於躺臥，不屬於起身，不屬於飢餓，不屬於飽足。因為這個道理，可以確定知道沒有『我』。 『善男子！這些外道愚癡得像小孩子，沒有智慧和方便，不能瞭解常與無常、苦與樂、清凈與不清凈、我與無我、壽命與非壽命、眾生與非眾生、真實與不真實、有與非有。他們在佛法中取一點點，就虛妄地認為有常、樂、我、凈，實際上不知道什麼是常樂我凈。就像天生的盲人不知道牛奶的顏色，就問別人：『牛奶是什麼顏色？』別人回答說：『顏色白得像貝殼。』盲人又問：『牛奶的顏色像貝殼的聲音嗎？』回答說：『不是。』又問：『貝殼的顏色像什麼？』回答說：『像米粉。』盲人又問：『牛奶像米粉一樣柔軟嗎？米粉又像什麼？』回答說：『像雨雪。』盲人又說：『米粉像雪一樣冷嗎？雪又像什麼？』回答說：『像白鶴。』這個天生的盲人雖然聽了這四種比喻，最終也不能認識牛奶的真實顏色。這些外道也是這樣，最終不能認識常樂我凈。善男子！因為這個道理，我佛法中有真實諦，而不是在外道中。』 文殊師利（Manjusri，菩薩名）對佛說：『稀有啊，世尊！如來您現在臨近般涅槃（Parinirvana，佛陀的最終寂滅），才又開始轉無上法輪（Dharmacakra，佛法的教義），才這樣分別真諦。』 佛告訴文殊師利：『你現在為什麼會認為如來要進入涅槃呢？善男子！如來實際上是常住不變的，不會進入涅槃。善男子！如果有人認為我是佛，我成就了阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。我就是法，法是我的所有。我就是道，道是我的所有。我就是世尊，世尊是我的所有。我就是聲聞（Sravaka，聽聞佛法教誨的弟子），聲聞
【English Translation】 English version: Seeing it, saliva is produced, but saliva is not me. I am also not saliva, not joy, not sorrow, not yawning, not smiling, not lying down, not getting up, not hunger, not satiety. Because of this principle, it is certain to know there is no 'self'. 'Good man! These non-Buddhist paths are as foolish as children, without wisdom or skillful means, unable to understand permanence and impermanence, suffering and happiness, purity and impurity, self and non-self, life and non-life, sentient beings and non-sentient beings, reality and unreality, existence and non-existence. They take a small portion from the Buddha's teachings and falsely believe in permanence, bliss, self, and purity, but they do not actually know what permanence, bliss, self, and purity are. It is like a person born blind who does not know the color of milk, and asks others: 'What color is milk?' Others answer: 'The color is white like a shell.' The blind person asks again: 'Is the color of milk like the sound of a shell?' The answer is: 'No.' Then asks: 'What does the color of a shell resemble?' The answer is: 'Like rice flour.' The blind person asks again: 'Is milk as soft as rice flour? What does rice flour resemble?' The answer is: 'Like rain and snow.' The blind person says again: 'Is rice flour as cold as snow? What does snow resemble?' The answer is: 'Like a white crane.' This person born blind, although having heard these four similes, ultimately cannot know the true color of milk. These non-Buddhist paths are also like this, ultimately unable to know permanence, bliss, self, and purity. Good man! Because of this principle, there is true truth in my Buddha's teachings, not in the non-Buddhist paths.' Manjusri (Manjusri, a Bodhisattva) said to the Buddha: 'It is rare, World Honored One! As the Tathagata (Tathagata, an epithet of the Buddha) is now approaching Parinirvana (Parinirvana, the final passing away of a Buddha), you are now turning the unsurpassed Dharma wheel (Dharmacakra, the teachings of the Buddha), and making such distinctions of the true truth.' The Buddha told Manjusri: 'Why do you now think that the Tathagata is entering Nirvana? Good man! The Tathagata is actually permanent and unchanging, and will not enter Nirvana. Good man! If someone thinks that I am the Buddha, that I have attained Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment). That I am the Dharma, and the Dharma is mine. That I am the Path, and the Path is mine. That I am the World Honored One, and the World Honored One is mine. That I am a Sravaka (Sravaka, a disciple who hears the teachings of the Buddha), a Sravaka
即是我所。我能說法，令他聽受，我轉法輪，餘人不能。如來終不作如是計，是故如來不轉法輪。善男子！若有人作如是妄計，我即是眼，眼即是我所，耳鼻舌身意亦復如是。我即是色，色是我所，乃至法亦如是。我即是地，地即是我所，水火風等亦復如是。善男子！若有人言，我即是信，信是我所。我是多聞，多聞即是我所。我是檀波羅蜜，檀波羅蜜即是我所。我是尸波羅蜜，尸波羅蜜即是我所。我是羼提波羅蜜羼提波羅蜜，即是我所。我是毗梨耶波羅蜜，毗梨耶波羅蜜即是我所。我是禪波羅蜜，禪波羅蜜即是我所。我是般若波羅蜜，般若波羅蜜即是我所。我是四念處，四念處即是我所。四正勤、四如意足、五根五力、七覺分八聖道分，亦復如是。善男子！如來終不作如是計，是故如來不轉法輪。善男子！若言常住無有變易，云何說言佛轉法輪？是故汝今不應說言，如來方更轉於法輪。
「善男子！譬如因眼，緣色、緣明、緣思惟，因緣和合，得生眼識。善男子！眼不念言，我能生識；色乃至思惟，終不念言我生眼識，眼識亦復不作念言，我能自生。善男子！如是等法，因緣和合，得名為見。善男子！如來亦爾，因六波羅蜜、三十七助菩提之法，覺了諸法，復因咽喉、舌齒唇口、言語音聲，為憍陳如初始說法
【現代漢語翻譯】 現代漢語譯本：『這就是我所擁有的。我能說法，使他人聽受，我轉法輪（Dharma wheel，佛陀教義的象徵），其他人不能。如來（Tathagata，佛陀的稱號）最終不會這樣認為，因此如來不轉法輪。善男子！如果有人這樣妄想，『我就是眼睛，眼睛就是我所擁有的』，耳朵、鼻子、舌頭、身體、意識也是如此。『我就是，是我所擁有的』，乃至法（Dharma，佛法）也是如此。『我就是地，地就是我所擁有的』，水、火、風等也是如此。善男子！如果有人說，『我就是信，信是我所擁有的。我是多聞，多聞就是我所擁有的。我是檀波羅蜜（Dānapāramitā，佈施的完美），檀波羅蜜就是我所擁有的。我是尸波羅蜜（Śīlapāramitā，持戒的完美），尸波羅蜜就是我所擁有的。我是羼提波羅蜜（Kṣāntipāramitā，忍辱的完美），羼提波羅蜜就是我所擁有的。我是毗梨耶波羅蜜（Vīryapāramitā，精進的完美），毗梨耶波羅蜜就是我所擁有的。我是禪波羅蜜（Dhyānapāramitā，禪定的完美），禪波羅蜜就是我所擁有的。我是般若波羅蜜（Prajñāpāramitā，智慧的完美），般若波羅蜜就是我所擁有的。我是四念處（catvāri smṛtyupasthānāni，四種觀想的修行），四念處就是我所擁有的。四正勤（catvāri samyakprahāṇāni）、四如意足（catvāra ṛddhipādāḥ）、五根（pañcendriyāṇi）、五力（pañca balāni）、七覺分（sapta bodhyaṅgāni）、八聖道分（aṣṭāṅgamārgaḥ），也是如此。善男子！如來最終不會這樣認為，因此如來不轉法輪。善男子！如果說常住不變，又怎麼說佛轉法輪呢？因此你現在不應該說，如來才開始轉法輪。』 『善男子！譬如因為眼睛，緣于顏色、光明、思維，因緣和合，產生眼識。善男子！眼睛不會想，『我能產生識』；顏色乃至思維，最終不會想，『我產生眼識』，眼識也不會想，『我能自己產生』。善男子！像這樣的法，因緣和合，才被稱為見。善男子！如來也是這樣，因為六波羅蜜（ṣaṭpāramitā，六種到達彼岸的修行）、三十七助菩提之法（bodhipākṣikadharmāḥ，三十七種幫助達到覺悟的修行），覺悟了諸法，又因為咽喉、舌頭、牙齒、嘴唇、口、言語、聲音，為憍陳如（Kauṇḍinya，佛陀最早的五位弟子之一）最初說法。
【English Translation】 English version: 『This is what I possess. I can preach the Dharma, causing others to listen and receive it. I turn the Dharma wheel (Dharma wheel, symbol of Buddha's teachings), and others cannot. The Tathagata (Tathagata, title of the Buddha) ultimately does not think like this, therefore the Tathagata does not turn the Dharma wheel. Good man! If someone falsely thinks, 『I am the eye, and the eye is what I possess,』 the ear, nose, tongue, body, and consciousness are also like this. 『I am *, and * is what I possess,』 and even the Dharma (Dharma, Buddhist teachings) is like this. 『I am the earth, and the earth is what I possess,』 water, fire, wind, etc., are also like this. Good man! If someone says, 『I am faith, and faith is what I possess. I am learned, and being learned is what I possess. I am Dānapāramitā (Dānapāramitā, perfection of giving), and Dānapāramitā is what I possess. I am Śīlapāramitā (Śīlapāramitā, perfection of morality), and Śīlapāramitā is what I possess. I am Kṣāntipāramitā (Kṣāntipāramitā, perfection of patience), and Kṣāntipāramitā is what I possess. I am Vīryapāramitā (Vīryapāramitā, perfection of vigor), and Vīryapāramitā is what I possess. I am Dhyānapāramitā (Dhyānapāramitā, perfection of meditation), and Dhyānapāramitā is what I possess. I am Prajñāpāramitā (Prajñāpāramitā, perfection of wisdom), and Prajñāpāramitā is what I possess. I am the four foundations of mindfulness (catvāri smṛtyupasthānāni, four practices of contemplation), and the four foundations of mindfulness are what I possess. The four right exertions (catvāri samyakprahāṇāni), the four bases of power (catvāra ṛddhipādāḥ), the five faculties (pañcendriyāṇi), the five powers (pañca balāni), the seven factors of enlightenment (sapta bodhyaṅgāni), and the eightfold noble path (aṣṭāṅgamārgaḥ) are also like this. Good man! The Tathagata ultimately does not think like this, therefore the Tathagata does not turn the Dharma wheel. Good man! If it is said to be permanent and unchanging, how can it be said that the Buddha turns the Dharma wheel? Therefore, you should not now say that the Tathagata is just now turning the Dharma wheel.』 『Good man! For example, because of the eye, conditioned by form, light, and thought, when these conditions come together, eye consciousness arises. Good man! The eye does not think, 『I can produce consciousness』; form, and even thought, ultimately do not think, 『I produce eye consciousness,』 and eye consciousness also does not think, 『I can arise by myself.』 Good man! Such dharmas, when conditions come together, are called seeing. Good man! The Tathagata is also like this, because of the six perfections (ṣaṭpāramitā, six practices to reach the other shore), the thirty-seven aids to enlightenment (bodhipākṣikadharmāḥ, thirty-seven practices that help achieve enlightenment), he awakened to all dharmas, and because of the throat, tongue, teeth, lips, mouth, speech, and sound, he first preached the Dharma to Kauṇḍinya (Kauṇḍinya, one of the first five disciples of the Buddha).
，名轉法輪。以是義故，如來不名轉法輪也。
「善男子！若不轉者，即名為法，法即如來。善男子！譬如因燧、因鉆、因手、因干牛糞，而得生火，燧亦不言我能生火，鉆手牛糞各不念言我能生火，火亦不言我能自生。如來亦爾，因六波羅蜜，乃至憍陳如，名轉法輪。如來亦復不生念言，我轉法輪。
「善男子！若不生者，是則名為轉正法輪，是轉法輪，即名如來。善男子！譬如因酪、因水、因攢、因瓶、因繩、因人手捉，而得出蘇，酪不念言我能出蘇，乃至人手亦不念言我能出蘇，蘇亦不言我能自出，眾緣和合，故得出蘇。如來亦爾，終不念言我轉法輪。
「善男子！若不出者，是則名為轉正法輪，是轉法輪即是如來。善男子！譬如因子、因地、因水、因火、因風、因糞、因時、因人作業，而牙得生。善男子！子亦不言我能生牙，乃至作業亦不念言我能生牙，牙亦不言我能自生。如來亦爾，終不念言，我轉法輪。
「善男子！若不能者，是則名為轉正法輪，是轉法輪即是如來。善男子！譬如因鼓、因空、因皮、因人、因桴和合出聲，鼓不念言我能出聲，乃至桴亦如是，聲亦不言我能自生。善男子！如來亦爾，終不念言我轉法輪。善男子！轉法輪者名為不作，不作者即轉法輪。轉法輪者即
【現代漢語翻譯】 現代漢語譯本：名為轉法輪。因此，如來不被稱為轉法輪。
『善男子！如果不是轉動，那就稱為法，法即是如來。善男子！譬如因為燧石、因為鉆木、因為手、因為乾燥的牛糞，才得以生火，燧石不會說我能生火，鉆木、手、牛糞各自也不會想我能生火，火也不會說我能自己產生。如來也是這樣，因為六波羅蜜（六種到達彼岸的方法），乃至憍陳如（佛陀最初度化的五比丘之一），才被稱為轉法輪。如來也不會產生念頭說，我轉法輪。』
『善男子！如果不是產生，這就稱為轉正法輪，這轉法輪，即是如來。善男子！譬如因為乳酪、因為水、因為攪拌、因為瓶子、因為繩子、因為人手拿著，才得以產生酥油，乳酪不會想我能產生酥油，乃至人手也不會想我能產生酥油，酥油也不會說我能自己產生，眾多因緣和合，所以才產生酥油。如來也是這樣，終究不會想我轉法輪。』
『善男子！如果不是產生，這就稱為轉正法輪，這轉法輪就是如來。善男子！譬如因為種子、因為土地、因為水、因為火、因為風、因為肥料、因為時節、因為人的勞作，才得以長出牙。善男子！種子不會說我能長出牙，乃至勞作也不會想我能長出牙，牙也不會說我能自己長出。如來也是這樣，終究不會想，我轉法輪。』
『善男子！如果不是能夠，這就稱為轉正法輪，這轉法輪就是如來。善男子！譬如因為鼓、因為空間、因為鼓皮、因為人、因為鼓槌和合發出聲音，鼓不會想我能發出聲音，乃至鼓槌也是這樣，聲音也不會說我能自己產生。善男子！如來也是這樣，終究不會想我轉法輪。善男子！轉法輪被稱為不作為，不作為就是轉法輪。轉法輪就是』
【English Translation】 English version: is called turning the Dharma wheel. Therefore, the Tathagata is not called turning the Dharma wheel.
'Good man! If it is not turning, then it is called Dharma, and Dharma is the Tathagata. Good man! For example, because of flint, because of a drill, because of a hand, because of dry cow dung, fire is produced. The flint does not say, 'I can produce fire,' the drill, hand, and cow dung each do not think, 'I can produce fire,' and the fire does not say, 'I can produce myself.' The Tathagata is also like this; because of the six paramitas (six perfections), and even Kaundinya (one of the first five disciples of the Buddha), it is called turning the Dharma wheel. The Tathagata also does not generate the thought, 'I turn the Dharma wheel.'
'Good man! If it is not produced, then it is called turning the true Dharma wheel, and this turning of the Dharma wheel is the Tathagata. Good man! For example, because of milk, because of water, because of churning, because of a jar, because of a rope, because of a person's hand holding it, ghee is produced. The milk does not think, 'I can produce ghee,' and even the person's hand does not think, 'I can produce ghee,' and the ghee does not say, 'I can produce myself.' The combination of many causes and conditions produces ghee. The Tathagata is also like this; he never thinks, 'I turn the Dharma wheel.'
'Good man! If it is not produced, then it is called turning the true Dharma wheel, and this turning of the Dharma wheel is the Tathagata. Good man! For example, because of a seed, because of the earth, because of water, because of fire, because of wind, because of fertilizer, because of the season, because of human labor, a sprout grows. Good man! The seed does not say, 'I can grow a sprout,' and even the labor does not think, 'I can grow a sprout,' and the sprout does not say, 'I can grow myself.' The Tathagata is also like this; he never thinks, 'I turn the Dharma wheel.'
'Good man! If it is not capable, then it is called turning the true Dharma wheel, and this turning of the Dharma wheel is the Tathagata. Good man! For example, because of a drum, because of space, because of the drum skin, because of a person, because of a drumstick, sound is produced. The drum does not think, 'I can produce sound,' and even the drumstick is the same, and the sound does not say, 'I can produce myself.' Good man! The Tathagata is also like this; he never thinks, 'I turn the Dharma wheel.' Good man! Turning the Dharma wheel is called non-action, and non-action is turning the Dharma wheel. Turning the Dharma wheel is'
是如來。善男子！轉法輪者乃是諸佛世尊境界，非諸聲聞緣覺所知。善男子！虛空非生、非出、非作、非造、非有為法。如來亦爾，非生、非出、非作、非造、非有為法。如如來性，佛性亦爾，非生、非出、非作、非造、非有為法。
「善男子！諸佛世尊語有二種：一者世語，二者出世語。善男子！如來為諸聲聞緣覺說於世語，為諸菩薩說出世語。善男子！是諸大眾復有二種：一者求小乘，二者求大乘。我于昔日波羅㮈城，為諸聲聞轉於法輪；今始於此拘尸那城，為諸菩薩轉大法輪。複次善男子！復有二人：中根、上根。為中根人，于波羅㮈轉於法輪；為上根人，人中象王，迦葉菩薩等，今於此間拘尸那城，轉大法輪。善男子！極下根者如來終不為轉法輪，極下根者即一闡提。複次善男子！求佛道者復有二種：一中精進，二上精進。于波羅㮈，為中精進轉於法輪；今於此間拘尸那城，為上精進轉大法輪。複次善男子！我昔于彼波羅㮈城初轉法輪，八萬天人得須陀洹果；今於此間拘尸那城，八十萬億人不退轉于阿耨多羅三藐三菩提。複次善男子！波羅㮈城，大梵天王稽首請我轉於法輪；今於此間拘尸那城，迦葉菩薩稽首請我轉大法輪。複次善男子！我昔于彼波羅㮈城轉法輪時，說無常、苦、空、無我；今於此間拘
【現代漢語翻譯】 現代漢語譯本：是如來（Tathagata）。善男子！轉法輪（Dharmachakra）是諸佛世尊的境界，不是所有聲聞（Sravaka）和緣覺（Pratyekabuddha）所能理解的。善男子！虛空（Akasha）不是生，不是出，不是作，不是造，不是有為法（Samskrta）。如來也是這樣，不是生，不是出，不是作，不是造，不是有為法。如如來性（Tathagatagarbha），佛性（Buddhadhatu）也是這樣，不是生，不是出，不是作，不是造，不是有為法。 善男子！諸佛世尊的語言有兩種：一是世俗的語言，二是出世的語言。善男子！如來為聲聞和緣覺說世俗的語言，為菩薩（Bodhisattva）說出世的語言。善男子！這些大眾也有兩種：一是求小乘（Hinayana），二是求大乘（Mahayana）。我過去在波羅㮈城（Varanasi），為聲聞轉法輪；現在開始在這拘尸那城（Kushinagar），為菩薩轉大法輪。再次，善男子！還有兩種人：中根和上根。為中根的人，在波羅㮈轉法輪；為上根的人，人中象王，如迦葉菩薩（Kasyapa Bodhisattva）等，現在在這裡拘尸那城，轉大法輪。善男子！對於極下根的人，如來最終不會為他們轉法輪，極下根的人就是一闡提（Icchantika）。再次，善男子！求佛道的人也有兩種：一是中等精進，二是上等精進。在波羅㮈，為中等精進的人轉法輪；現在在這裡拘尸那城，為上等精進的人轉大法輪。再次，善男子！我過去在那波羅㮈城初轉法輪時，八萬天人得到須陀洹果（Srotaapanna）；現在在這裡拘尸那城，八十萬億人不退轉于阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi）。再次，善男子！波羅㮈城，大梵天王（Mahabrahma）稽首請我轉法輪；現在在這裡拘尸那城，迦葉菩薩稽首請我轉大法輪。再次，善男子！我過去在那波羅㮈城轉法輪時，說無常（Anitya）、苦（Duhkha）、空（Sunyata）、無我（Anatman）；現在在這裡拘
【English Translation】 English version: It is the Tathagata. Good son! Turning the Dharma wheel (Dharmachakra) is the realm of all Buddhas, the World Honored Ones, not something known by all Sravakas and Pratyekabuddhas. Good son! Space (Akasha) is not born, not produced, not made, not created, not a conditioned phenomenon (Samskrta). The Tathagata is also like this, not born, not produced, not made, not created, not a conditioned phenomenon. Like the Tathagata nature (Tathagatagarbha), the Buddha nature (Buddhadhatu) is also like this, not born, not produced, not made, not created, not a conditioned phenomenon. Good son! The words of all Buddhas, the World Honored Ones, are of two kinds: one is worldly language, and the other is transcendental language. Good son! The Tathagata speaks worldly language for the Sravakas and Pratyekabuddhas, and speaks transcendental language for the Bodhisattvas. Good son! These assemblies are also of two kinds: one seeks the Hinayana, and the other seeks the Mahayana. In the past, in Varanasi, I turned the Dharma wheel for the Sravakas; now, I begin in this Kushinagar, to turn the great Dharma wheel for the Bodhisattvas. Furthermore, good son! There are also two kinds of people: those of medium capacity and those of superior capacity. For those of medium capacity, I turned the Dharma wheel in Varanasi; for those of superior capacity, the elephant kings among men, such as Kasyapa Bodhisattva, now here in Kushinagar, I turn the great Dharma wheel. Good son! For those of the lowest capacity, the Tathagata will ultimately not turn the Dharma wheel; those of the lowest capacity are the Icchantikas. Furthermore, good son! Those who seek the Buddha path are also of two kinds: those of medium diligence and those of superior diligence. In Varanasi, I turned the Dharma wheel for those of medium diligence; now here in Kushinagar, I turn the great Dharma wheel for those of superior diligence. Furthermore, good son! When I first turned the Dharma wheel in that Varanasi, eighty thousand gods and humans attained the Srotaapanna fruit; now here in Kushinagar, eight hundred trillion people will not regress from Anuttara-samyak-sambodhi. Furthermore, good son! In Varanasi, Mahabrahma bowed his head and requested me to turn the Dharma wheel; now here in Kushinagar, Kasyapa Bodhisattva bows his head and requests me to turn the great Dharma wheel. Furthermore, good son! When I turned the Dharma wheel in that Varanasi, I spoke of impermanence (Anitya), suffering (Duhkha), emptiness (Sunyata), and non-self (Anatman); now here in this Kushinagar,
尸那城轉法輪時，說常、樂、我、凈。
「複次善男子！我昔于彼波羅㮈城轉法輪時，所出音聲聞于梵天；如來今于拘尸那城轉法輪時，所出音聲，遍於東方二十恒河沙等諸佛世界，南西北方、四維上下，亦復如是。複次善男子！諸佛世尊凡有所說，皆悉名為轉法輪也。善男子！譬如聖王所有輪寶，未降伏者能令降伏，已降伏者能令安隱。善男子！諸佛世尊凡所說法，亦復如是，無量煩惱未調伏者，能令調伏，已調伏者令生善根。善男子！譬如聖王所有輪寶，則能消滅一切怨賊。如來演法亦復如是，能令一切諸煩惱賊，皆悉寂靜。複次善男子！譬如聖王所有輪寶，下上回轉。如來說法亦復如是，能令下趣諸惡眾生，上生人天乃至佛道。善男子！是故汝今不應贊言，如來於此更轉法輪。」
爾時文殊師利白佛言：「世尊！我於此義非為不知，所以問者，為欲利益諸眾生故。世尊！我已久知轉法輪者，實是諸佛如來境界，非是聲聞緣覺所知。」
爾時世尊告迦葉菩薩：「善男子！是名菩薩住于大乘大涅槃經所行聖行。」
迦葉菩薩白佛言：「世尊！復以何義名為聖行？」「善男子！聖名諸佛世尊，以是義故，名為聖行。」
「世尊！若是諸佛之所行者，則非聲聞、緣覺、菩薩所能修行。」
【現代漢語翻譯】 現代漢語譯本：在尸那城（Kushinagar）轉法輪時，佛陀宣說了常、樂、我、凈的教義。 佛陀又對善男子說：『我過去在波羅㮈城（Varanasi）轉法輪時，所發出的聲音能傳到梵天；現在如來在拘尸那城（Kushinagar）轉法輪時，所發出的聲音，遍及東方二十個恒河沙數那麼多的佛世界，南方、西方、北方、四維、上方、下方也是如此。』 佛陀又對善男子說：『諸佛世尊凡有所說，都稱為轉法輪。』 善男子，譬如聖王的輪寶，能使未被降伏的臣民降伏，已降伏的臣民安穩。善男子，諸佛世尊所說的法也是如此，能使無量未被調伏的煩惱得到調伏，已調伏的煩惱生出善根。善男子，譬如聖王的輪寶，能消滅一切怨賊。如來演說佛法也是如此，能使一切煩惱賊都寂靜。佛陀又對善男子說：『譬如聖王的輪寶，上下回轉。如來說法也是如此，能使墮入惡道的眾生，上升到人天，乃至最終證得佛道。』 善男子，因此你現在不應該說，如來在這裡再次轉法輪。 這時，文殊師利菩薩對佛說：『世尊，我並非不瞭解這個道理，我之所以問，是爲了利益眾生。世尊，我早就知道轉法輪是諸佛如來的境界，不是聲聞和緣覺所能瞭解的。』 這時，世尊告訴迦葉菩薩：『善男子，這叫做菩薩安住于大乘《大涅槃經》所修行的聖行。』 迦葉菩薩問佛：『世尊，又是什麼意義稱為聖行呢？』 佛說：『善男子，聖是指諸佛世尊，因此稱為聖行。』 『世尊，如果是諸佛所修行的，那麼就不是聲聞、緣覺、菩薩所能修行的了。』
【English Translation】 English version: When turning the Dharma wheel in Kushinagar, the Buddha spoke of permanence, bliss, self, and purity. Furthermore, good man, when I turned the Dharma wheel in Varanasi in the past, the sound I made reached the Brahma heaven. Now, when the Tathagata turns the Dharma wheel in Kushinagar, the sound he makes pervades the Buddha worlds in the east, as many as twenty Ganges sands, and it is the same in the south, west, north, the four intermediate directions, above, and below. Furthermore, good man, whatever the Buddhas, the World Honored Ones, say is called turning the Dharma wheel. Good man, just as the wheel treasure of a holy king can subdue those who have not been subdued and bring peace to those who have been subdued, so too is the Dharma spoken by the Buddhas, the World Honored Ones. It can subdue the immeasurable afflictions that have not been subdued and cause those that have been subdued to generate good roots. Good man, just as the wheel treasure of a holy king can eliminate all enemies and thieves, so too is the Dharma expounded by the Tathagata. It can bring all the thieves of afflictions to stillness. Furthermore, good man, just as the wheel treasure of a holy king turns up and down, so too is the Dharma spoken by the Tathagata. It can cause beings who have fallen into evil paths to rise to the heavens and humans, and even to attain Buddhahood. Good man, therefore you should not say that the Tathagata is turning the Dharma wheel here again. At that time, Manjushri Bodhisattva said to the Buddha, 'World Honored One, it is not that I do not understand this meaning. The reason I ask is to benefit all sentient beings. World Honored One, I have long known that turning the Dharma wheel is the realm of the Buddhas, the Tathagatas, and is not known by the Shravakas and Pratyekabuddhas.' At that time, the World Honored One said to Kashyapa Bodhisattva, 'Good man, this is called the holy practice of a Bodhisattva abiding in the Great Vehicle, the Great Nirvana Sutra.' Kashyapa Bodhisattva asked the Buddha, 'World Honored One, what is the meaning of calling it a holy practice?' The Buddha said, 'Good man, holy refers to the Buddhas, the World Honored Ones. Therefore, it is called a holy practice.' 'World Honored One, if it is what the Buddhas practice, then it is not something that Shravakas, Pratyekabuddhas, and Bodhisattvas can practice.'
「善男子！是諸世尊安住於此大般涅槃，而作如是開示分別，演說其義，以是義故，名曰聖行。聲聞緣覺及諸菩薩如是聞已，則能奉行，故名聖行。善男子！是菩薩摩訶薩得是行已，則得住于無所畏地。善男子！若有菩薩得住如是無所畏地，則不復畏貪恚愚癡、生老病死，亦復不畏惡道、地獄、畜生餓鬼。善男子！惡有二種：一者阿修羅，二者人中。人中有三種惡：一者一闡提，二者誹謗方等經典，三者犯四重禁。善男子：住是地中諸菩薩等，終不畏墮如是惡中；亦復不畏沙門、婆羅門、外道邪見、天魔波旬；亦復不畏受二十五有；是故此地，名無所畏。善男子！菩薩摩訶薩住無畏地，得二十五三昧，壞二十五有。善男子！得無垢三昧能壞地獄有，得無退三昧能壞畜生有，得心樂三昧能壞餓鬼有，得歡喜三昧能壞阿修羅有，得日光三昧能斷弗婆提有，得月光三昧能斷瞿耶尼有，得熱炎三昧能斷郁單越有，得如幻三昧能斷閻浮提有，得一切法不動三昧能斷四天處有，得難伏三昧能斷三十三天處有，得悅意三昧能斷炎摩天有，得青色三昧能斷兜率天有，得黃色三昧能斷化樂天有，得赤色三昧能斷他化自在天有，得白色三昧能斷初禪有，得種種三昧能斷大梵天有，得雙三昧能斷二禪有，得雷音三昧能斷三禪有，得霔
【現代漢語翻譯】 現代漢語譯本： 『善男子！這些世尊安住于這大般涅槃（Mahāparinirvāṇa，大解脫），從而開示、分別、演說其義理，因為這個義理的緣故，稱為聖行。聲聞（Śrāvaka，聽聞佛陀教誨的弟子）、緣覺（Pratyekabuddha，獨自覺悟者）以及諸菩薩（Bodhisattva，追求覺悟的修行者）如此聽聞后，便能奉行，所以稱為聖行。善男子！這些菩薩摩訶薩（Bodhisattvamahāsattva，偉大的菩薩）得到這種修行后，便能安住于無所畏地。善男子！如果有菩薩安住于這樣的無所畏地，便不再畏懼貪慾、嗔恚、愚癡、生老病死，也不再畏懼惡道、地獄、畜生、餓鬼。善男子！惡有二種：一是阿修羅（Asura，非天），二是人中。人中有三種惡：一是一闡提（Icchantika，斷絕善根的人），二是誹謗方等經典（Vaipulya-sūtra，大乘經典），三是犯四重禁（caturpārājika，比丘戒律中的四條重罪）。善男子！安住於此地的諸菩薩等，終究不會畏懼墮入這樣的惡中；也不再畏懼沙門（Śramaṇa，出家修行者）、婆羅門（Brāhmaṇa，印度教祭司）、外道邪見、天魔波旬（Māra Pāpīyas，欲界魔王）；也不再畏懼承受二十五有（bhavas，存在狀態）；因此，此地稱為無所畏。善男子！菩薩摩訶薩安住于無畏地，得到二十五種三昧（samādhi，禪定），破除二十五有。善男子！得到無垢三昧能破除地獄有，得到無退三昧能破除畜生有，得到心樂三昧能破除餓鬼有，得到歡喜三昧能破除阿修羅有，得到日光三昧能斷弗婆提（Pūrvavideha，東勝身洲）有，得到月光三昧能斷瞿耶尼（Godānīya，西牛貨洲）有，得到熱炎三昧能斷郁單越（Uttarakuru，北俱盧洲）有，得到如幻三昧能斷閻浮提（Jambudvīpa，南贍部洲）有，得到一切法不動三昧能斷四天處（Cāturmahārājika，四天王天）有，得到難伏三昧能斷三十三天處（Trāyastriṃśa，忉利天）有，得到悅意三昧能斷炎摩天（Yāma，夜摩天）有，得到青色三昧能斷兜率天（Tuṣita，兜率天）有，得到黃色三昧能斷化樂天（Nirmāṇarati，化樂天）有，得到赤色三昧能斷他化自在天（Paranirmitavaśavartin，他化自在天）有，得到白色三昧能斷初禪有，得到種種三昧能斷大梵天（Mahābrahmā，大梵天）有，得到雙三昧能斷二禪有，得到雷音三昧能斷三禪有，得到霔
【English Translation】 English version: 'Good man! These World Honored Ones, dwelling in this Great Parinirvana (Mahāparinirvāṇa, the great liberation), thus reveal, distinguish, and expound its meaning. Because of this meaning, it is called the Holy Conduct. Śrāvakas (Śrāvaka, disciples who hear the Buddha's teachings), Pratyekabuddhas (Pratyekabuddha, those who attain enlightenment on their own), and all Bodhisattvas (Bodhisattva, beings who seek enlightenment) upon hearing this, are able to practice it, hence it is called the Holy Conduct. Good man! When these Bodhisattva-mahāsattvas (Bodhisattvamahāsattva, great Bodhisattvas) attain this practice, they then dwell in the Fearless Ground. Good man! If a Bodhisattva dwells in such a Fearless Ground, they no longer fear greed, hatred, ignorance, birth, old age, sickness, and death, nor do they fear evil paths, hells, animals, or hungry ghosts. Good man! There are two kinds of evil: one is Asuras (Asura, demigods), and the other is among humans. Among humans, there are three kinds of evil: one is Icchantikas (Icchantika, those who have severed their roots of goodness), the second is slandering the Vaipulya-sūtras (Vaipulya-sūtra, Mahayana scriptures), and the third is violating the four grave prohibitions (caturpārājika, the four major offenses in the monastic code). Good man! Bodhisattvas who dwell in this ground will never fear falling into such evils; nor will they fear Śramaṇas (Śramaṇa, wandering ascetics), Brahmins (Brāhmaṇa, Hindu priests), heretical views, or Māra Pāpīyas (Māra Pāpīyas, the king of the desire realm demons); nor will they fear experiencing the twenty-five states of existence (bhavas, states of being). Therefore, this ground is called Fearless. Good man! Bodhisattva-mahāsattvas, dwelling in the Fearless Ground, attain twenty-five samādhis (samādhi, meditative states) and destroy the twenty-five states of existence. Good man! Attaining the Immaculate Samadhi destroys the existence of hells; attaining the Non-Retreating Samadhi destroys the existence of animals; attaining the Joyful Mind Samadhi destroys the existence of hungry ghosts; attaining the Delightful Samadhi destroys the existence of Asuras; attaining the Sunlight Samadhi cuts off the existence of Pūrvavideha (Pūrvavideha, the East Videha continent); attaining the Moonlight Samadhi cuts off the existence of Godānīya (Godānīya, the West Godaniya continent); attaining the Fiery Flame Samadhi cuts off the existence of Uttarakuru (Uttarakuru, the North Kuru continent); attaining the Illusion-like Samadhi cuts off the existence of Jambudvīpa (Jambudvīpa, the South Jambudvipa continent); attaining the Immovable Samadhi of All Dharmas cuts off the existence of the Four Heavenly Kings (Cāturmahārājika, the heaven of the Four Heavenly Kings); attaining the Difficult-to-Subdue Samadhi cuts off the existence of the Thirty-Three Heavens (Trāyastriṃśa, the heaven of the Thirty-Three Gods); attaining the Pleasing Samadhi cuts off the existence of the Yāma Heaven (Yāma, the Yama heaven); attaining the Blue Samadhi cuts off the existence of the Tuṣita Heaven (Tuṣita, the Tusita heaven); attaining the Yellow Samadhi cuts off the existence of the Nirmāṇarati Heaven (Nirmāṇarati, the heaven of the gods who delight in creating); attaining the Red Samadhi cuts off the existence of the Paranirmitavaśavartin Heaven (Paranirmitavaśavartin, the heaven of the gods who control the creations of others); attaining the White Samadhi cuts off the existence of the First Dhyana; attaining the Various Samadhi cuts off the existence of the Mahābrahmā Heaven (Mahābrahmā, the Great Brahma heaven); attaining the Dual Samadhi cuts off the existence of the Second Dhyana; attaining the Thunder Sound Samadhi cuts off the existence of the Third Dhyana; attaining the Rain
雨三昧能斷四禪有，得如虛空三昧能斷無想有，得照鏡三昧能斷凈居阿那含有，得無礙三昧能斷空處有，得常三昧能斷識處有，得樂三昧能斷不用處有，得我三昧能斷非想非非想處有。善男子！是名菩薩得二十五三昧，斷二十五有。
「善男子！如是二十五三昧，名諸三昧王。善男子！菩薩摩訶薩入如是等諸三昧王，若欲吹壞須彌山王隨意即能，欲知三千大千世界所有眾生心之所念亦悉能知，欲以三千大千世界所有眾生內於己身一毛孔中隨意即能，亦令眾生無迫迮想，若欲化作無量眾生悉令充滿三千大千世界中者亦能隨意，欲分一身以為多身，複合多身以為一身，雖作如是，心無所著，猶如蓮花。善男子！菩薩摩訶薩得入如是三昧王已，即得住于自在之地。菩薩得住是自在地，得自在力，隨欲生處，即得往生。善男子！譬如聖王領四天下，隨意所行無能障礙。菩薩摩訶薩亦復如是，一切生處若欲生者，隨意往生。善男子！菩薩摩訶薩若見地獄一切眾生，有可化令住善根者，菩薩即往而生其中。菩薩雖生，非本業果；菩薩摩訶薩住自在地力因緣故，而生其中。善男子！菩薩摩訶薩雖在地獄，不受熾然、碎身等苦。善男子！菩薩摩訶薩所可成就如是功德，無量無邊百千萬億尚不可說，何況諸佛所有功德而當可說？」
【現代漢語翻譯】 現代漢語譯本： 『雨三昧』（能如雨般滋潤眾生的禪定）能斷除四禪天（色界四禪天）的果報，得到『如虛空三昧』（如同虛空般無邊無際的禪定）能斷除無想天（色界無想天）的果報，得到『照鏡三昧』（如同鏡子般清晰映照的禪定）能斷除凈居天（色界凈居天）的阿那含（不還果）果報，得到『無礙三昧』（沒有任何障礙的禪定）能斷除空無邊處天（無色界空無邊處天）的果報，得到『常三昧』（恒常不變的禪定）能斷除識無邊處天（無色界識無邊處天）的果報，得到『樂三昧』（充滿喜樂的禪定）能斷除無所有處天（無色界無所有處天）的果報，得到『我三昧』（證悟真我的禪定）能斷除非想非非想處天（無色界非想非非想處天）的果報。善男子！這稱為菩薩獲得的二十五種三昧，能斷除二十五種有（三界中的二十五種存在狀態）。 『善男子！』這二十五種三昧，稱為諸三昧之王。善男子！菩薩摩訶薩進入這些三昧王，如果想要吹壞須彌山王（佛教宇宙觀中的中心山）就能隨意做到，想要知道三千大千世界（佛教宇宙觀中的最大世界）所有眾生的心念也都能知道，想要將三千大千世界所有眾生放入自己一個毛孔中也能隨意做到，並且能讓眾生沒有擁擠的感覺，如果想要化作無量眾生充滿三千大千世界也能隨意做到，想要將一個身體化為多個身體，或者將多個身體合為一個身體，雖然這樣做，心中卻沒有任何執著，如同蓮花一般清凈。善男子！菩薩摩訶薩得到進入這些三昧王之後，就能安住于自在之地。菩薩安住于自在之地，得到自在之力，想要往生到任何地方，都能隨意往生。善男子！譬如聖王統治四天下（佛教宇宙觀中的四大洲），隨意行走沒有任何障礙。菩薩摩訶薩也是如此，想要往生到任何地方，都能隨意往生。善男子！菩薩摩訶薩如果看到地獄中的一切眾生，有可以教化使其安住于善根的，菩薩就會前往並生於其中。菩薩雖然生於地獄，並非是自身業力的果報；菩薩摩訶薩是依靠安住于自在之地的力量，才生於其中。善男子！菩薩摩訶薩雖然在地獄，卻不會遭受熾熱、粉身碎骨等痛苦。善男子！菩薩摩訶薩所能成就的這些功德，無量無邊，即使是百千萬億也難以述說，更何況諸佛所擁有的功德又怎麼能夠說盡呢？』
【English Translation】 English version: 'The Rain Samadhi' (meditative absorption that nourishes beings like rain) can sever the existence of the Four Dhyanas (the four meditative states of the Form Realm), obtaining the 'Space-like Samadhi' (meditative absorption that is boundless like space) can sever the existence of the Non-Perception Realm (the Non-Perception Realm of the Form Realm), obtaining the 'Mirror-like Samadhi' (meditative absorption that reflects clearly like a mirror) can sever the Anagamin (Non-Returner) fruition of the Pure Abodes (the Pure Abodes of the Form Realm), obtaining the 'Unobstructed Samadhi' (meditative absorption without any obstruction) can sever the existence of the Sphere of Infinite Space (the Sphere of Infinite Space of the Formless Realm), obtaining the 'Constant Samadhi' (meditative absorption that is constant and unchanging) can sever the existence of the Sphere of Infinite Consciousness (the Sphere of Infinite Consciousness of the Formless Realm), obtaining the 'Joyful Samadhi' (meditative absorption filled with joy) can sever the existence of the Sphere of Nothingness (the Sphere of Nothingness of the Formless Realm), obtaining the 'Self Samadhi' (meditative absorption that realizes the true self) can sever the existence of the Sphere of Neither Perception Nor Non-Perception (the Sphere of Neither Perception Nor Non-Perception of the Formless Realm). Good man! These are called the twenty-five samadhis obtained by Bodhisattvas, which can sever the twenty-five existences (the twenty-five states of existence in the three realms). 'Good man! These twenty-five samadhis are called the Kings of all Samadhis. Good man! When a Bodhisattva Mahasattva enters these Kings of Samadhis, if they wish to blow away Mount Sumeru (the central mountain in Buddhist cosmology), they can do so at will; if they wish to know the thoughts of all beings in the three thousand great thousand worlds (the largest world in Buddhist cosmology), they can also know them all; if they wish to place all beings in the three thousand great thousand worlds into one of their pores, they can also do so at will, and the beings will not feel crowded; if they wish to transform into countless beings and fill the three thousand great thousand worlds, they can also do so at will; if they wish to divide one body into many bodies, or combine many bodies into one body, although they do so, their minds are without any attachment, like a lotus flower. Good man! When a Bodhisattva Mahasattva has entered these Kings of Samadhis, they will then abide in the place of freedom. When a Bodhisattva abides in this place of freedom, they obtain the power of freedom, and can be reborn wherever they wish. Good man! It is like a holy king who rules the four continents (the four continents in Buddhist cosmology), and can travel anywhere without any obstruction. A Bodhisattva Mahasattva is also like this, and can be reborn wherever they wish. Good man! If a Bodhisattva Mahasattva sees all beings in hell who can be transformed and made to abide in good roots, the Bodhisattva will go and be born among them. Although the Bodhisattva is born in hell, it is not the result of their own karma; the Bodhisattva Mahasattva is born there because of the power of abiding in the place of freedom. Good man! Although the Bodhisattva Mahasattva is in hell, they do not suffer the pain of burning heat or being crushed. Good man! The merits that a Bodhisattva Mahasattva can accomplish are immeasurable and boundless, even hundreds of millions of billions cannot describe them, how much more so the merits of all Buddhas, how can they be fully described?'
爾時眾中有一菩薩，名住無垢藏王，有大威德，成就神通，得大總持三昧，具足得無所畏，即從座起，偏袒右肩，右膝著地，長跪合掌白佛言：「世尊！如佛所說，諸佛菩薩所可成就功德智慧無量無邊百千萬億實不可說。我意猶謂，故不如是大乘經典。何以故？因是大乘方等經力故，能出生諸佛世尊阿耨多羅三藐三菩提。」
時佛贊言：「善哉，善哉！善男子！如是，如是，如汝所說。是諸大乘方等經典，雖覆成就無量功德，欲比是經不得為喻，百倍、千倍、百千萬億倍，乃至算數譬喻所不能及。善男子！譬如從牛出乳，從乳出酪，從酪出生穌，從生穌出熟穌，從熟穌出醍醐，醍醐最上，若有服者眾病皆除，所有諸藥，悉入其中。善男子！佛亦如是，從佛出生十二部經，從十二部經出修多羅，從修多羅出方等經，從方等經出般若波羅蜜，從般若波羅蜜出大涅槃，猶如醍醐。言醍醐者，喻于佛性，佛性者即是如來。善男子！以是義故，說言如來所有功德無量無邊不可稱計。」
迦葉菩薩白佛言：「世尊！如佛所贊，大涅槃經猶如醍醐最上最妙，若有能服，眾病悉除，一切諸藥悉入其中。我聞是已，竊復思念，若有不能聽受是經，當知是人，為大愚癡無有善心。世尊！我於今者，實能堪忍剝皮為紙、
【現代漢語翻譯】 現代漢語譯本： 那時，大眾中有一位菩薩，名叫住無垢藏王（意為安住于清凈無染的寶藏之王），他具有極大的威德，成就了神通，獲得了大總持三昧（意為能總攝一切法的三昧），具足了無所畏懼的境界。他即從座位上站起，袒露右肩，右膝跪地，長跪合掌對佛說：『世尊！正如佛所說，諸佛菩薩所能成就的功德智慧，無量無邊，百千萬億，實在不可言說。我的想法仍然認為，不如這部大乘經典。為什麼呢？因為依靠這部大乘方等經的力量，才能出生諸佛世尊的阿耨多羅三藐三菩提（意為無上正等正覺）。』 這時，佛讚歎說：『好啊，好啊！善男子！正是這樣，正是這樣，正如你所說。這些大乘方等經典，雖然也成就了無量的功德，但要與這部經相比，就不能用比喻來形容了，百倍、千倍、百千萬億倍，乃至用算數譬喻都無法企及。善男子！譬如從牛產出乳，從乳產出酪，從酪產出生酥，從生酥產出熟酥，從熟酥產出醍醐，醍醐最為上等，如果有人服用，各種疾病都會消除，所有的藥物，都包含在其中。善男子！佛也是這樣，從佛出生十二部經，從十二部經出生修多羅（意為經），從修多羅出生方等經，從方等經出生般若波羅蜜（意為智慧到彼岸），從般若波羅蜜出生大涅槃，猶如醍醐。所說的醍醐，比喻佛性，佛性就是如來。善男子！因為這個緣故，才說如來所有的功德無量無邊，不可稱量。』 迦葉菩薩（意為飲光）對佛說：『世尊！正如佛所讚歎的，大涅槃經猶如醍醐，最為上等，最為微妙，如果有人能夠服用，各種疾病都會消除，一切藥物都包含在其中。我聽了這些話后，私下裡又在思考，如果有人不能聽受這部經，應當知道這個人，是非常愚癡，沒有善心。世尊！我現在，確實能夠忍受剝下自己的皮當作紙，'
【English Translation】 English version: At that time, among the assembly, there was a Bodhisattva named 'Dwelling in Immaculate Treasure King' (meaning the king who dwells in the pure and undefiled treasure), who possessed great majestic virtue, had attained supernatural powers, had obtained the Great Dharani Samadhi (meaning the samadhi that encompasses all dharmas), and was fully endowed with fearlessness. He immediately rose from his seat, bared his right shoulder, knelt on his right knee, and with palms joined, said to the Buddha: 'World Honored One! As the Buddha has said, the merits and wisdom that all Buddhas and Bodhisattvas can achieve are immeasurable, boundless, hundreds of millions of billions, and truly indescribable. My thought still holds that they are not as great as this Mahayana scripture. Why is that? Because it is through the power of this Mahayana Vaipulya Sutra that the Anuttara-samyak-sambodhi (meaning unsurpassed, right and perfect enlightenment) of all Buddhas, World Honored Ones, can be born.' At that time, the Buddha praised him, saying: 'Excellent, excellent! Good man! It is so, it is so, just as you have said. These Mahayana Vaipulya scriptures, although they also achieve immeasurable merits, cannot be compared to this scripture, not by a hundredfold, a thousandfold, hundreds of millions of billions of times, nor even by numerical analogies. Good man! For example, from a cow comes milk, from milk comes curds, from curds comes raw butter, from raw butter comes cooked butter, and from cooked butter comes ghee. Ghee is the most superior. If someone consumes it, all diseases will be eliminated, and all medicines are contained within it. Good man! The Buddha is also like this. From the Buddha are born the twelve divisions of scriptures, from the twelve divisions of scriptures comes the Sutra, from the Sutra comes the Vaipulya Sutra, from the Vaipulya Sutra comes the Prajna Paramita (meaning the perfection of wisdom), and from the Prajna Paramita comes the Great Nirvana, like ghee. The so-called ghee is a metaphor for Buddha-nature, and Buddha-nature is the Tathagata. Good man! Because of this meaning, it is said that all the merits of the Tathagata are immeasurable, boundless, and incalculable.' Bodhisattva Kasyapa (meaning drinking light) said to the Buddha: 'World Honored One! As the Buddha has praised, the Great Nirvana Sutra is like ghee, the most superior and most wonderful. If someone can consume it, all diseases will be eliminated, and all medicines are contained within it. After hearing this, I secretly pondered again that if someone cannot listen to and receive this scripture, it should be known that this person is extremely foolish and has no good heart. World Honored One! I, at this moment, can truly endure peeling off my skin to use as paper,'
刺血為墨、以髓為水、折骨為筆，書寫如是大涅槃經，書已讀誦，令其通利，然後為人廣說其義。世尊！若有眾生貪著財物，我當施財，然後以是大涅槃經，勸之令讀。若尊貴者，先以愛語而隨其意，然後漸當以是大乘大涅槃經勸之令讀。若凡庶者，當以威勢，逼之令讀。若憍慢者，我當爲其而作僕使，隨順其意令其歡喜，然後當以大般涅槃而教導之。若有誹謗大乘經者，當以勢力摧之令伏，既摧伏已，然後勸之令讀大涅槃經。若有愛樂大乘經者，我躬當往，恭敬供養、尊重讚歎。」
爾時佛贊迦葉菩薩：「善哉，善哉！汝甚愛樂大乘經典、貪大乘經、愛大乘經、味大乘經，信敬尊重供養大乘。善男子！汝今以此善心因緣，當得超越無量無邊恒河沙等諸大菩薩，在前得成阿耨多羅三藐三菩提，汝亦不久復當如我，廣為大眾演說如是大般涅槃、如來、佛性，諸佛所說秘密之藏。善男子！過去之世，佛日未出，我于爾時，作婆羅門，修菩薩行，悉能通達一切外道所有經論。修寂滅行，具足威儀，其心清凈，不為外來能生欲想之所破壞，滅瞋恚火，受持常、樂、我、凈之法，周遍求索大乘經典，乃至不聞方等名字。我于爾時住于雪山，其山清凈，流泉浴池、樹林藥木，充滿其地，處處石間有清流水，多諸香花周遍嚴飾
【現代漢語翻譯】 現代漢語譯本： 『刺破面板取血當墨，抽取骨髓當水，折斷骨頭當筆，書寫這樣的大涅槃經，書寫完畢後讀誦，使其通達流暢，然後為他人廣泛解說其中的含義。世尊！如果有眾生貪戀財物，我應當先施捨財物，然後用這部大涅槃經勸導他閱讀。如果是有地位尊貴的人，先用和藹的言語順從他的心意，然後逐漸用這部大乘大涅槃經勸導他閱讀。如果是普通百姓，應當用威嚴的氣勢，逼迫他閱讀。如果是驕傲自滿的人，我應當為他做僕人，順從他的心意使他歡喜，然後用大般涅槃的教義來教導他。如果有誹謗大乘經典的人，應當用力量制服他，制服之後，然後勸導他閱讀大涅槃經。如果有喜愛大乘經典的人，我親自前往，恭敬供養、尊重讚歎。』
當時，佛讚歎迦葉菩薩說：『好啊，好啊！你非常喜愛大乘經典、貪求大乘經典、愛樂大乘經典、品味大乘經典，信奉敬重供養大乘經典。善男子！你現在憑藉這種善心的因緣，應當超越無量無邊恒河沙數等眾多大菩薩，在他們之前成就阿耨多羅三藐三菩提（無上正等正覺），你也不久將像我一樣，為大眾廣泛演說這樣的大般涅槃、如來（佛的稱號）、佛性（佛的本性），諸佛所說的秘密寶藏。善男子！在過去的時候，佛日（佛的智慧）還沒有出現，我那時，做婆羅門（古印度祭司），修行菩薩道，能夠通達一切外道（佛教以外的宗教）所有的經論。修行寂滅的法門，具足威儀，內心清凈，不被外來的能產生慾望的想法所破壞，熄滅嗔恚的火焰，受持常、樂、我、凈的教法，周遍尋求大乘經典，甚至沒有聽過方等（大乘經典）的名字。我那時住在雪山，那座山清凈，有流動的泉水、沐浴的池塘、樹林藥木，充滿那個地方，處處石間有清澈的流水，有很多香花周遍裝飾。』
【English Translation】 English version: 'Piercing the skin to draw blood for ink, extracting marrow for water, breaking bones for a pen, write such a Mahāparinirvāṇa Sūtra. After writing, read and recite it, making it fluent and clear, and then widely explain its meaning to others. World Honored One! If there are sentient beings who are greedy for wealth, I should first give them wealth, and then use this Mahāparinirvāṇa Sūtra to persuade them to read it. If they are noble and respected people, first use kind words to comply with their wishes, and then gradually use this Mahāyāna Mahāparinirvāṇa Sūtra to persuade them to read it. If they are ordinary people, I should use imposing power to force them to read it. If they are arrogant, I should serve them as a servant, comply with their wishes to make them happy, and then teach them with the doctrine of the Mahāparinirvāṇa. If there are those who slander the Mahāyāna scriptures, I should use force to subdue them. After subduing them, then persuade them to read the Mahāparinirvāṇa Sūtra. If there are those who love the Mahāyāna scriptures, I will personally go to them, respectfully make offerings, respect and praise them.'
At that time, the Buddha praised Bodhisattva Kāśyapa, saying: 'Excellent, excellent! You greatly love the Mahāyāna scriptures, crave the Mahāyāna scriptures, cherish the Mahāyāna scriptures, savor the Mahāyāna scriptures, and believe, respect, and make offerings to the Mahāyāna scriptures. Good man! Now, by the cause and condition of this good mind, you shall surpass countless, boundless, Ganges River sand-like great Bodhisattvas, and before them, attain Anuttarā-samyak-saṃbodhi (supreme perfect enlightenment). You will also soon be like me, widely expounding to the masses such Mahāparinirvāṇa, Tathāgata (title of the Buddha), Buddha-nature (the inherent nature of the Buddha), the secret treasury spoken by all Buddhas. Good man! In the past, when the sun of the Buddha (the wisdom of the Buddha) had not yet risen, at that time, I was a Brahmin (ancient Indian priest), practicing the Bodhisattva path, and was able to understand all the scriptures and treatises of all the non-Buddhist paths (religions other than Buddhism). I practiced the path of quiescence, possessed dignified conduct, my mind was pure, not destroyed by external thoughts that could generate desires, extinguished the fire of anger, upheld the teachings of permanence, bliss, self, and purity, and sought everywhere for the Mahāyāna scriptures, even without hearing the name of Vaipulya (Mahāyāna scriptures). At that time, I lived in the Himalayas, that mountain was pure, with flowing springs, bathing ponds, forests of trees and medicinal plants, filling that place, with clear streams between the rocks everywhere, and many fragrant flowers adorning it all around.'
，眾鳥禽獸不可稱計，甘果滋繁種別難計。復有無量藕根、甘根、青木香根。我于爾時獨處其中，唯食諸果，食已係心思惟坐禪，經無量歲，亦不聞有如來出世大乘經名。善男子！我修如是難行、苦行時，釋提桓因等諸天人心大驚怪，即共集會，各各相謂，而說偈言：
「『各共相指示， 清凈雪山中， 寂靜離欲主， 功德莊嚴王。 以離貪瞋慢， 永斷諂愚癡， 口初未曾說， 粗惡等語言。』
「爾時眾中有一天子，名曰歡喜，復說偈言：
「『如是離欲人， 清凈勤精進， 將不求帝釋， 及以諸天耶？ 若是外道者， 修行諸苦行， 是人多欲求， 帝釋所坐處。』
「爾時復有一仙天子，即為帝釋而說偈言：
「『天主憍尸迦！ 不應生此慮， 外道修苦行， 何必求帝處？』
「說是偈已復作是言：『憍尸迦！世有大士，為眾生故不貪己身，為欲利益諸眾生故，而修種種無量苦行。如是之人，見生死中諸過咎故，設見珍寶滿此大地、諸山、大海，不生貪著，如視涕唾。如是大士，棄捨財寶、所愛妻子、頭目髓腦、手足支節、所居舍宅、象馬車乘、奴婢僮僕，亦不願求生於天上，唯求欲令一切眾生得受快樂。如我所解，如是
【現代漢語翻譯】 現代漢語譯本 無數的鳥類和野獸，數不清，甘甜的果實繁茂，種類也難以計數。還有無量的藕根、甘根、青木香根。我那時獨自住在其中，只吃這些果實，吃完后就係念思惟坐禪，經過無數歲月，也沒有聽說過有如來（Tathagata，佛的稱號）出世和大乘（Mahayana，佛教的一個主要流派）經典的名字。善男子！我修習這樣難行的苦行時，釋提桓因（Sakra devanam Indra，帝釋天）等諸天人心生大驚，就一起聚集，各自互相說道，並說了偈頌： 『大家互相指點，在清凈的雪山中，有一位寂靜離欲的主人，是功德莊嚴的王者。 他遠離貪婪、嗔恨、傲慢，永遠斷絕了諂媚和愚癡，口中從未說過粗暴惡劣的語言。』 當時眾天人中有一位天子，名叫歡喜，又說了偈頌： 『像這樣離欲的人，清凈勤奮精進，難道不是在尋求帝釋（Indra，天神之王）以及諸天嗎？ 如果是外道（Tirthika，指佛教以外的修行者）修行各種苦行，這個人多半是想求得帝釋所坐的位置。』 當時又有一位仙天子，就為帝釋說了偈頌： 『天主憍尸迦（Kausika，帝釋的別名）！不應該產生這樣的顧慮，外道修行苦行，未必是想求得帝釋的位置。』 說完偈頌后又說：『憍尸迦！世間有大士（Mahasattva，指菩薩），爲了眾生的緣故不貪戀自己的身體，爲了利益一切眾生，而修習種種無量的苦行。這樣的人，看到生死輪迴中的各種過失，即使見到珍寶充滿大地、山川、大海，也不會生起貪戀，如同看待鼻涕唾液一樣。這樣的大士，捨棄財寶、所愛的妻子、頭目髓腦、手足肢體、所居住的房屋、象馬車乘、奴婢僕人，也不願求生到天上，只希望一切眾生都能得到快樂。據我所知，像這樣的人，』
【English Translation】 English version Countless birds and beasts, immeasurable, sweet fruits flourished, and their varieties were countless. There were also immeasurable lotus roots, sweet roots, and costus roots. At that time, I lived alone among them, eating only those fruits. After eating, I would focus my mind on meditation, and after countless years, I had not heard of a Tathagata (Buddha's title) appearing in the world or the name of the Mahayana (a major branch of Buddhism) scriptures. Good man! When I was practicing such difficult ascetic practices, Sakra devanam Indra (Shakra, the king of gods) and other gods were greatly astonished. They gathered together, each speaking to the others, and recited verses: 'They pointed to each other, in the pure snow mountain, there is a master of tranquility and detachment, a king adorned with merits. He is free from greed, hatred, and arrogance, and has forever cut off flattery and ignorance. His mouth has never uttered coarse or evil words.' At that time, among the assembly of gods, there was a god named Joy, who again recited verses: 'Such a detached person, pure and diligent in his efforts, is he not seeking Indra (king of gods) and the other gods? If it is a Tirthika (non-Buddhist ascetic) practicing various ascetic practices, this person mostly seeks the seat where Indra sits.' At that time, there was another celestial ascetic who spoke verses for Indra: 'Lord Kausika (another name for Indra)! You should not have such concerns. A Tirthika practicing asceticism does not necessarily seek Indra's position.' After reciting the verses, he further said: 'Kausika! There are great beings (Mahasattva, referring to Bodhisattvas) in the world who, for the sake of sentient beings, do not covet their own bodies. For the benefit of all sentient beings, they practice various immeasurable ascetic practices. Such people, seeing the faults in the cycle of birth and death, even if they see treasures filling the earth, mountains, and seas, they do not develop greed, as if looking at mucus and saliva. Such great beings abandon wealth, beloved wives, heads, eyes, marrow, brains, limbs, the houses they live in, elephants, horses, carriages, and servants. They do not even wish to be born in the heavens, but only wish that all sentient beings may receive happiness. As I understand it, such a person,'
大士清凈無染，眾結永盡，唯欲求于阿耨多羅三藐三菩提。』
「釋提桓因復作是言：『如汝言者，是人則為攝取一切世間所有眾生。大仙！若此世間有佛樹者，能除一切諸天世人及阿修羅煩惱毒蛇。若諸眾生住是佛樹陰涼中者，煩惱諸毒悉得消滅。大仙！是人若當未來世中作善逝者，我等悉當得滅無量熾然煩惱。如是之事實為難信。何以故？無量百千諸眾生等發於阿耨多羅三藐三菩提心，見少微緣于阿耨多羅三藐三菩提，即便動轉。如水中月，水動則動。猶如畫像，難成易壞。菩提之心亦復如是，難發易壞。大仙！如有多人，以諸鎧仗牢自莊嚴，欲前討賊，臨陣恐怖則便退散。無量眾生亦復如是，發菩提心，牢自莊嚴，見生死過，心生恐怖，即便退散。大仙！我見如是無量眾生髮心之後，皆生動轉，是故我今雖見是人修于苦行，無惱、無熱、住于險道，其行清凈未能信也。我今要當自往試之，知其實能堪任荷負，阿耨多羅三藐三菩提大重擔不？大仙！猶如車有二輪，則能載用。鳥有二翼，堪任飛行。是苦行者，亦復如是。我雖見其堅持禁戒，未知其人有深智不？若有深智，當知則能堪任荷負阿耨多羅三藐三菩提之重擔也。大仙！譬如魚母，多有胎子，成就者少。如庵羅樹，花多果少。眾生髮心乃有無量，及其
【現代漢語翻譯】 現代漢語譯本：『這位大士清凈無染，一切煩惱都已斷盡，只求證得阿耨多羅三藐三菩提（無上正等正覺）。』 釋提桓因（帝釋天）又說：『如你所言，這個人就等於是要攝受世間所有眾生了。大仙！如果這世間有佛樹，它能消除一切諸天、世人以及阿修羅（非天）的煩惱毒害。如果眾生能在這佛樹的陰涼下安住，所有的煩惱毒害都會消滅。大仙！如果這個人未來世能成為善逝（佛陀），我們都能滅除無量熾盛的煩惱。這樣的事實實在難以置信。為什麼呢？無量百千的眾生髮了阿耨多羅三藐三菩提心，但只要看到一點點與阿耨多羅三藐三菩提相關的微小因緣，就會動搖退轉。就像水中的月亮，水動它也動。又像繪畫，難以完成卻容易損壞。菩提之心也是如此，難以發起卻容易退失。大仙！就像有很多人，用鎧甲兵器把自己武裝得嚴嚴實實，想要去討伐賊寇，但臨陣時卻因為恐懼而潰散。無量眾生也是這樣，發了菩提心，把自己武裝得嚴嚴實實，但看到生死的過患，心中生起恐懼，就退失了。大仙！我看到很多眾生髮心之後，都產生了動搖退轉，所以我現在雖然看到這個人修持苦行，沒有煩惱，沒有熱惱，住在險惡的地方，他的行為清凈，我還是不能相信。我現在要親自去試探他，看看他是否真的能堪任荷負阿耨多羅三藐三菩提的重擔。大仙！就像車子有兩輪才能載物，鳥有雙翼才能飛行一樣。這位苦行者也是如此。我雖然看到他堅持戒律，但不知道他是否有深厚的智慧？如果有深厚的智慧，才能知道他能堪任荷負阿耨多羅三藐三菩提的重擔。大仙！譬如魚媽媽，雖然有很多胎兒，但能長成的卻很少。又如庵羅樹，花很多，果實卻很少。眾生髮菩提心雖然無量，但最終能成就的卻很少。』
【English Translation】 English version: 『This great being is pure and undefiled, all fetters are forever exhausted, and he only seeks to attain Anuttara-samyak-sambodhi (supreme perfect enlightenment).』 Shakra, Lord of the Devas, then said: 『As you say, this person is then taking upon himself all the beings in the world. Great Sage! If there were a Bodhi tree in this world, it could remove all the afflictions and poisons of the devas, humans, and asuras (demigods). If beings could dwell in the shade of this Bodhi tree, all afflictions and poisons would be extinguished. Great Sage! If this person were to become a Tathagata (Buddha) in the future, we would all be able to extinguish our immeasurable burning afflictions. Such a thing is truly hard to believe. Why is that? Immeasurable hundreds and thousands of beings generate the mind of Anuttara-samyak-sambodhi, but upon seeing the slightest cause related to Anuttara-samyak-sambodhi, they waver and retreat. Like the moon in the water, it moves when the water moves. Like a painting, it is difficult to complete but easy to destroy. The mind of Bodhi is also like this, difficult to generate but easy to lose. Great Sage! It is like many people who arm themselves with armor and weapons, intending to go and defeat the bandits, but when they face the battle, they are terrified and scatter. Immeasurable beings are also like this, they generate the mind of Bodhi, arm themselves firmly, but upon seeing the faults of birth and death, they become terrified and retreat. Great Sage! I have seen many beings who, after generating the mind, waver and retreat. Therefore, although I see this person practicing asceticism, without affliction, without heat, dwelling in dangerous places, and his conduct is pure, I still cannot believe it. I must go and test him myself to see if he is truly capable of bearing the great burden of Anuttara-samyak-sambodhi. Great Sage! It is like a cart with two wheels that can carry things, and a bird with two wings that can fly. This ascetic is also like that. Although I see him upholding the precepts, I do not know if he has profound wisdom. If he has profound wisdom, then I will know that he is capable of bearing the burden of Anuttara-samyak-sambodhi. Great Sage! For example, a mother fish has many offspring, but few of them grow to maturity. Like an amra tree, it has many flowers but few fruits. Although countless beings generate the mind of Bodhi, few ultimately achieve it.』
成就，少不足言。大仙！我當與汝俱往試之。大仙！譬如真金三種試已，乃知其真，謂燒、打、磨。試彼苦行者，亦當如是。』
「爾時釋提桓因，自變其身作羅剎像，形甚可畏，下至雪山，去其不遠而便立住。是時羅剎，心無所畏，勇健難當，辯才次第，其聲清雅，宣過去佛所說半偈：
「『諸行無常， 是生滅法。』
「說是半偈已，便住其前，所現形貌甚可怖畏。顧眄遍視，觀於四方。是苦行者，聞是半偈，心生歡喜。譬如估客，于險難處夜行失伴，恐怖推求，還遇同侶，心生歡喜，踴躍無量。亦如久病，未遇良醫，瞻病好藥后卒得之。如人沒海，卒遇船舫。如渴乏人，遇清冷水。如為怨逐，忽然得脫。如久系人卒聞得出。亦如農夫炎旱值雨。亦如行人還得歸家，家人見已，生大歡喜。善男子！我于爾時聞是半偈，心中歡喜亦復如是，即從座起，以手舉發，四向顧視而說是言：『向所聞偈，誰之所說？』爾時亦更不見餘人，唯見羅剎。即說是言：『誰開如是解脫之門，誰能雷震諸佛音聲？誰于生死睡眠之中，而獨覺寤唱如是言？誰能於此，示道生死饑饉眾生無上道味？無量眾生沉生死海，誰能于中作大船師？是諸眾生常為煩惱重病所纏，誰能于中為作良醫？說是半偈啟悟我心，猶如半月漸開蓮
【現代漢語翻譯】 現代漢語譯本：成就微不足道，不值得一提。大仙！我應當和你一同前去試探他。大仙！譬如真正的黃金，經過三種方式的試煉后，才能知道它的真假，這三種方式是燒、打、磨。試探那些苦行者，也應當像這樣。' 當時，釋提桓因（帝釋天）自己變化身形，變成羅剎（惡鬼）的模樣，外形非常可怕，下到雪山，在離苦行者不遠的地方站住。這時，羅剎內心毫無畏懼，勇猛強健，辯才出衆，說話的聲音清澈優雅，宣說了過去佛所說的半偈： '諸行無常，是生滅法。' 說完這半偈后，羅剎就站在苦行者面前，所顯現的形貌非常恐怖。他環顧四周，觀察四方。這位苦行者聽到這半偈后，心中生起歡喜。譬如商人，在險惡的地方夜間行走，丟失了同伴，恐懼地尋找，又重新遇到同伴，心中生起歡喜，踴躍無量。也像久病的人，沒有遇到好醫生，盼望良藥，最終得到了。像人沉入大海，突然遇到船隻。像口渴的人，遇到清涼的水。像被仇敵追趕，忽然得以逃脫。像被長期囚禁的人，突然聽到可以出去。也像農夫在乾旱時遇到降雨。也像行人終於回到家，家人看到后，生起極大的歡喜。善男子！我當時聽到這半偈，心中歡喜也像這樣，立即從座位上站起來，用手舉起頭髮，四處張望，說道：'剛才聽到的偈語，是誰說的？'當時也沒有看到其他人，只看到羅剎。就說道：'是誰開啟了這樣的解脫之門，誰能像雷鳴一樣發出諸佛的聲音？誰在生死睡眠之中，獨自覺醒，唱出這樣的話？誰能在這裡，為那些在生死飢餓中的眾生，指示無上的道味？無量眾生沉溺在生死苦海中，誰能在其中做偉大的船師？這些眾生常常被煩惱重病所纏繞，誰能在其中為他們做良醫？這半偈開啟了我的心智，就像半月漸漸展開蓮花一樣。'
【English Translation】 English version: 'Accomplishment is insignificant and not worth mentioning. Great Immortal! I should go with you to test him. Great Immortal! For example, true gold is known to be true after being tested in three ways, namely burning, hammering, and polishing. Testing those ascetics should also be like this.' At that time, Śakra Devānām Indra (the king of gods) transformed himself into the form of a Rākṣasa (demon), with a very frightening appearance, and descended to the Snow Mountains, standing not far from the ascetic. At this time, the Rākṣasa was fearless, courageous, and eloquent, with a clear and elegant voice, and proclaimed half a verse spoken by the Buddhas of the past: 'All conditioned things are impermanent, they are subject to arising and ceasing.' After speaking this half verse, the Rākṣasa stood before the ascetic, his appearance very terrifying. He looked around, observing the four directions. Upon hearing this half verse, the ascetic felt joy in his heart. It was like a merchant traveling at night in a dangerous place, losing his companions, searching in fear, and then encountering his companions again, feeling immeasurable joy. It was also like a person who had been sick for a long time, not having met a good doctor, longing for good medicine, and finally obtaining it. Like a person sinking into the sea, suddenly encountering a ship. Like a thirsty person, encountering cool water. Like someone being chased by enemies, suddenly escaping. Like a person who had been imprisoned for a long time, suddenly hearing that he could go out. It was also like a farmer encountering rain during a drought. It was also like a traveler finally returning home, and his family seeing him, feeling great joy. Good man! At that time, when I heard this half verse, the joy in my heart was like this. I immediately rose from my seat, raised my hair with my hand, looked around, and said: 'Who spoke the verse I just heard?' At that time, I did not see anyone else, only the Rākṣasa. Then I said: 'Who opened such a door of liberation, who can thunder like the voice of the Buddhas? Who, in the sleep of birth and death, is awakened alone and sings such words? Who can, here, show the unsurpassed taste of the path to beings suffering from the hunger of birth and death? Countless beings are drowning in the sea of birth and death, who can be a great captain among them? These beings are often entangled by the heavy illness of afflictions, who can be a good doctor among them? This half verse enlightened my mind, like a half moon gradually unfolding a lotus flower.'
花。』善男子！我于爾時更無所見，唯見羅剎。復作是念：『將是羅剎說是偈耶？』仍復生疑：『或非其說，何以故？是人形容甚可怖畏。若有得聞是偈句者，一切恐怖、醜陋即除。何有此人形貌如是，能說此偈？不應火中出於蓮花，非日光中出生冷水。』善男子，我于爾時復作是念：『我今無智，而此羅剎或能得見過去諸佛，從諸佛所聞是半偈，我今當問。』即便前至是羅剎所，作如是言：『善哉，大士！汝於何處得是過去離怖畏者所說半偈？大士！復於何處而得如是半如意珠？大士！是半偈義，乃是過去、未來、現在諸佛世尊之正道也。一切世間無量眾生，常為諸見羅網所覆，終身於此外道法中，初不曾聞，如是出世十力、世雄所說空義。』
「善男子！我問是已，即答我言：『大婆羅門！汝今不應問我是義。何以故？我不食來已經多日，處處求索，了不能得。飢渴苦惱，心亂讇語，非我本心之所知也。假使我今力能飛行虛空至郁單越，乃至天上，處處求食亦不能得，以是之故，我說是語。』善男子！我時即復語羅剎言：『大士！若能為我說是偈竟，我當終身為汝弟子。大士！汝所說者，名字不終，義亦不盡。以何因緣不欲說耶？夫財施者則有竭盡，法施因緣不可盡也。雖無有盡，多所利益。我今聞此半偈
【現代漢語翻譯】 現代漢語譯本 『善男子！那時我什麼也沒看見，只看見一個羅剎（惡鬼）。我又想：『難道是這個羅剎說的偈語嗎？』但我又懷疑：『或許不是他說的，為什麼呢？因為這個人長得非常可怕。如果有人聽到這偈語，一切的恐懼和醜陋都會消除。怎麼會有這樣外貌的人，能說出這樣的偈語呢？這就像火中不會長出蓮花，陽光中不會出現冷水一樣。』善男子，那時我又想：『我現在沒有智慧，而這個羅剎或許能見到過去的諸佛，從諸佛那裡聽到這半偈，我應該去問問他。』於是我走到羅剎面前，對他說：『善哉，大士！您是從哪裡得到過去那些離怖畏者所說的半偈的？大士！您又是從哪裡得到這半顆如意寶珠的？大士！這半偈的意義，乃是過去、未來、現在諸佛世尊的正道啊。一切世間無量的眾生，常常被各種見解的羅網所覆蓋，終身都在這些外道法中，從來沒有聽過像這樣出世的十力（佛的十種力量）、世雄（佛的尊稱）所說的空義。』 『善男子！我問完之後，羅剎回答我說：『大婆羅門！你不應該問我這個偈語的意義。為什麼呢？因為我已經多日沒有吃東西了，到處尋找，都找不到。飢渴難耐，心煩意亂，說的話都不是我本意。即使我現在能飛到虛空，到郁單越（四大洲之一）甚至天上，到處找吃的也找不到，因此我才說出這樣的話。』善男子！我當時又對羅剎說：『大士！如果能為我說完這偈語，我願意終身做您的弟子。大士！您所說的偈語，名字不完整，意義也不完整。為什麼不願意說呢？財施會有用盡的時候，而法施的因緣是不會窮盡的。雖然不會窮盡，卻能利益很多人。我現在聽了這半偈
【English Translation】 English version 'Good man! At that time, I saw nothing else, only a Rakshasa (demon). I then thought, 'Could this Rakshasa be the one who spoke the verse?' But I doubted, 'Perhaps it wasn't him, why? Because this person's appearance is very frightening. If someone were to hear this verse, all fear and ugliness would be removed. How could someone with such an appearance speak such a verse? It's like a lotus flower not growing from fire, or cold water not appearing in sunlight.' Good man, at that time I thought again, 'I am without wisdom now, but this Rakshasa might have seen the Buddhas of the past, and heard this half-verse from them. I should ask him.' So I went to the Rakshasa and said, 'Excellent, great being! Where did you obtain this half-verse spoken by those who have overcome fear in the past? Great being! Where did you obtain this half wish-fulfilling jewel? Great being! The meaning of this half-verse is the true path of the Buddhas, World Honored Ones, of the past, future, and present. All the countless beings in the world are constantly covered by the nets of various views, and throughout their lives, they are in these non-Buddhist teachings, never having heard the meaning of emptiness spoken by the World Honored One, the Ten Powers (ten powers of a Buddha), the Hero of the World, who has transcended the world.' 'Good man! After I asked this, the Rakshasa replied to me, 'Great Brahmin! You should not ask me about the meaning of this verse. Why? Because I have not eaten for many days, and I have been searching everywhere, but I cannot find anything. I am suffering from hunger and thirst, my mind is confused, and the words I speak are not what I truly mean. Even if I could fly through the sky to Uttarakuru (one of the four continents) or even to the heavens, I would not be able to find food anywhere, and that is why I said those words.' Good man! At that time, I said to the Rakshasa, 'Great being! If you can complete this verse for me, I will be your disciple for life. Great being! The verse you spoke is incomplete in name and meaning. Why are you unwilling to speak it? Material giving has an end, but the cause of Dharma giving is inexhaustible. Although it is inexhaustible, it can benefit many. Now that I have heard this half-verse'
法已，心生驚疑，汝今幸可為我除斷，說此偈竟，我當終身為汝弟子。』羅剎答言：『汝智太過，但自憂身，都不見念，今我定為饑苦所逼，實不能說。』我即問言：『汝所食者，為是何物？』羅剎答言：『汝不足問，我若說者，令多人怖。』我復問言：『此中獨處，更無有人，我不畏汝，何故不說？』羅剎答言：『我所食者，唯人暖肉。其所飲者，唯人熱血。自我薄福，唯食此食，周遍求索困不能得。世雖多人，皆有福德，兼為諸天之所守護，而我無力不能得殺。』善男子！我復語言：『汝但具足，說是半偈，我聞偈已，當以此身奉施供養。大士！我設命終，如此之身無所複用，當爲虎狼、鴟梟、雕鷲之所啖食，然復不得一毫之福。我今為求阿耨多羅三藐三菩提，舍不堅身，以易堅身。』羅剎答言：『誰當信汝如是之言，為八字故，棄所愛身？』善男子！我即答言：『汝真無智，譬如有人，施他凡器，得七寶器。我亦如是，舍不堅身，得金剛身。汝言誰當信者？我今有證，大梵天王、釋提桓因及四天王，能證是事。復有天眼諸菩薩等，為欲利益無量眾生，修行大乘具六度者，亦能證知。復有十方諸佛世尊利眾生者，亦能證我，為八字故，舍于身命。』羅剎復言：『汝若如是能捨身者，諦聽諦聽，當爲汝說，其餘半偈
。』
「善男子！我于爾時聞是事已，心中歡喜，即解己身所著鹿皮，為此羅剎敷置法座，白言：『和上！愿坐此座。』我即於前，叉手長跪，而作是言：『唯愿和上！善為我說，其餘半偈，令得具足。』羅剎即說：
「『生滅滅已， 寂滅為樂。』
「爾時羅剎說是偈已復作是言：『菩薩摩訶薩，汝今已聞具足偈義，汝之所愿為悉滿足，若必欲利諸眾生者，時施我身。』善男子！我于爾時深思此義，然後處處，若石、若壁、若樹、若道，書寫此偈，即便更系所著衣裳，恐其死後身體露現，即上高樹。爾時樹神復問我言：『善哉，仁者！欲作何事？』善男子！我時答言：『我欲捨身，以報偈價。』樹神問言：『如是偈者，何所利益？』我時答言：『如是偈句，乃是過去、未來、現在諸佛所說開空法道，我為此法，棄捨身命。不為利養、名聞、財寶、轉輪聖王、四大天王、釋提桓因、大梵天王、人天中樂，為欲利益一切眾生，故舍此身。』善男子！我捨身時，復作是言：『愿令一切慳惜之人，悉來見我，舍離此身。若有少施起貢高者，亦令得見，我為一偈舍此身命，如棄草木。』我于爾時說是語已，尋即放身自投樹下，下未至地時，虛空之中出種種聲，其聲乃至阿迦尼吒。爾時羅剎還復釋身，即于空中
【現代漢語翻譯】 現代漢語譯本 『善男子！我那時聽到這件事後，心中非常歡喜，立即解下自己身上穿的鹿皮，為這個羅剎鋪設成法座，說道：『和上（指老師）！請坐這個座位。』我隨即在他面前，合掌長跪，說道：『希望和上！為我好好地說完剩下的半偈，讓我能夠完整地聽到。』羅剎就說了： 『生滅滅已，寂滅為樂。』 『那時羅剎說完這偈后又說：『菩薩摩訶薩（偉大的菩薩），你現在已經聽到了完整的偈義，你的願望都滿足了，如果一定要利益眾生，就請把你的身體施捨給我。』善男子！我那時深深地思考這偈的含義，然後在各處，無論是石頭、墻壁、樹木還是道路，都書寫下這偈，然後重新系好穿的衣服，恐怕他死後身體會暴露出來，就爬到高樹上。那時樹神又問我：『善哉，仁者（有德之人）！你想做什麼？』善男子！我當時回答說：『我想要捨棄身體，來報答這偈的價值。』樹神問：『這樣的偈，有什麼利益？』我當時回答說：『這樣的偈句，是過去、未來、現在諸佛所說的開啟空性法道的教誨，我爲了這個法，捨棄自己的生命。不是爲了利益供養、名聲、財富、轉輪聖王（統治世界的理想君主）、四大天王（佛教的護法神）、釋提桓因（帝釋天，忉利天之主）、大梵天王（色界初禪天之主）、人天中的快樂，而是爲了利益一切眾生，所以捨棄這個身體。』善男子！我捨棄身體時，又說道：『希望一切吝嗇的人，都來見我，捨棄這個身體。如果有稍微佈施就驕傲自大的人，也讓他們看到，我爲了一個偈捨棄這個生命，就像丟棄草木一樣。』我那時說完這話后，立刻放開身體從樹上跳下，還沒到地面時，虛空中發出各種聲音，這聲音甚至傳到阿迦尼吒（色界頂天）。那時羅剎恢復了釋提桓因（帝釋天）的身體，立即在空中
【English Translation】 English version 'Good man! At that time, upon hearing this, my heart was filled with joy. I immediately took off the deerskin I was wearing and spread it out as a Dharma seat for the Rakshasa, saying, 'Venerable one! Please sit on this seat.' I then knelt down before him, with my palms together, and said, 'I beseech you, Venerable one! Please kindly tell me the remaining half of the verse, so that I may hear it in its entirety.' The Rakshasa then spoke: 'When birth and death are extinguished, tranquility is bliss.' 'At that time, after the Rakshasa had spoken this verse, he said again, 'Bodhisattva Mahasattva (Great Bodhisattva), you have now heard the complete meaning of the verse, and your wish has been fulfilled. If you are determined to benefit all sentient beings, then give me your body.' Good man! At that time, I deeply contemplated the meaning of this verse, and then everywhere, whether on stones, walls, trees, or roads, I wrote down this verse. Then, I re-fastened my clothes, fearing that his body would be exposed after his death, and climbed up a tall tree. At that time, the tree spirit asked me, 'Good sir! What do you intend to do?' Good man! I then replied, 'I wish to give up my body to repay the value of this verse.' The tree spirit asked, 'What benefit does such a verse have?' I then replied, 'Such a verse is the teaching of the path of emptiness spoken by all Buddhas of the past, future, and present. For this Dharma, I am giving up my life. It is not for the sake of gain, fame, wealth, a Chakravartin (ideal universal ruler), the Four Heavenly Kings (Buddhist guardian deities), Shakra Devanam Indra (Indra, lord of the Trayastrimsha Heaven), Maha Brahma (lord of the first Dhyana heaven in the realm of form), or the pleasures of humans and gods, but for the benefit of all sentient beings that I am giving up this body.' Good man! When I gave up my body, I said again, 'May all those who are stingy come and see me, giving up this body. If there are those who become arrogant after giving a little, let them also see that I am giving up this life for one verse, as if discarding grass and wood.' At that time, after saying these words, I immediately released my body and jumped down from the tree. Before I reached the ground, various sounds arose in the sky, and these sounds even reached Akanishta (the highest heaven in the realm of form). At that time, the Rakshasa transformed back into Shakra Devanam Indra (Indra), and immediately in the sky
接取我身，安置平地。
「爾時釋提桓因及諸天人、大梵天王，稽首頂禮於我足下，贊言：『善哉，善哉，真是菩薩，能大利益無量眾生，欲于無明黑闇之中然大法炬。由我愛惜如來大法，故相嬈惱，唯愿聽我懺悔罪咎。汝于未來必定成就阿耨多羅三藐三菩提，愿見濟度。』爾時釋提桓因及諸天眾，頂禮我足，於是辭去，忽然不現。
「善男子！如我往昔為半偈故，捨棄此身，以是因緣，便得超越足十二劫，在彌勒前成阿耨多羅三藐三菩提。善男子！我得如是無量功德，皆由供養如來正法。善男子！汝今亦爾，發於阿耨多羅三藐三菩提心，則已超過無量無邊恒河沙等諸菩薩上。善男子！是名菩薩住于大乘大般涅槃修于聖行。◎
大般涅槃經卷第十四 大正藏第 12 冊 No. 0374 大般涅槃經
大般涅槃經卷第十五
北涼天竺三藏曇無讖譯
◎梵行品第八之一
「善男子！云何菩薩摩訶薩梵行？善男子！菩薩摩訶薩住于大乘大般涅槃，住七善法，得具梵行。何等為七？一者知法，二者知義，三者知時，四者知足，五者自知，六者知眾，七者知尊卑。善男子！云何菩薩摩訶薩知法？善男子！是菩薩摩訶薩知十二部經，謂修多羅、祇夜、授記、伽陀、優陀那、尼
【現代漢語翻譯】 現代漢語譯本：
將我的身體接住，安放在平地上。
當時，釋提桓因（Śakra devānām indra，帝釋天）以及諸天人、大梵天王，都向我的腳下叩首頂禮，讚歎道：『太好了，太好了，您真是菩薩，能夠大大地利益無量眾生，想要在無明的黑暗中點燃大法炬。因為我愛惜如來大法，所以才來擾亂您，只希望您能聽我懺悔罪過。您在未來必定會成就阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺），希望能夠見到您救度眾生。』當時，釋提桓因以及諸天眾，頂禮我的腳，於是告辭離去，忽然消失不見。
『善男子！就像我過去爲了半偈（gāthā，佛經中的偈頌）的緣故，捨棄了這個身體，因為這個因緣，便得以超越十二劫，在彌勒（Maitreya，未來佛）之前成就阿耨多羅三藐三菩提。善男子！我得到如此無量的功德，都是因為供養如來正法。善男子！你現在也是這樣，發起了阿耨多羅三藐三菩提心，就已經超越了無量無邊恒河沙數般的諸菩薩。善男子！這叫做菩薩安住于大乘大般涅槃，修習聖行。』
《大般涅槃經》卷第十四 大正藏第 12 冊 No. 0374 《大般涅槃經》
《大般涅槃經》卷第十五
北涼天竺三藏曇無讖譯
梵行品第八之一
『善男子！什麼是菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）的梵行？善男子！菩薩摩訶薩安住于大乘大般涅槃，安住於七種善法，就能具足梵行。是哪七種呢？一是知法，二是知義，三是知時，四是知足，五是自知，六是知眾，七是知尊卑。善男子！什麼是菩薩摩訶薩知法？善男子！這位菩薩摩訶薩知道十二部經，也就是修多羅（sūtra，經）、祇夜（geya，重頌）、授記（vyākaraṇa，記別）、伽陀（gāthā，偈頌）、優陀那（udāna，自說）、尼陀那（nidāna，因緣）
【English Translation】 English version:
Receive my body and place it on level ground.
At that time, Śakra devānām indra (Shakra, the king of gods), along with all the gods and humans, and the Great Brahma King, bowed their heads and paid homage at my feet, praising, 'Excellent, excellent, you are truly a Bodhisattva, capable of greatly benefiting countless sentient beings, desiring to light the great torch of Dharma in the darkness of ignorance. Because I cherish the Tathāgata's great Dharma, I have come to disturb you. I only wish you would hear my confession of guilt. In the future, you will surely attain anuttarā-samyak-saṃbodhi (supreme perfect enlightenment), and I hope to see you deliver all beings.' At that time, Śakra devānām indra and the assembly of gods bowed at my feet, then took their leave and suddenly disappeared.
'Good man! Just as I, in the past, for the sake of half a gāthā (verse), abandoned this body, and because of this cause, I was able to transcend twelve kalpas (eons), and attain anuttarā-samyak-saṃbodhi before Maitreya (the future Buddha). Good man! I have obtained such immeasurable merits, all because of offering to the Tathāgata's true Dharma. Good man! You are the same now, having generated the mind of anuttarā-samyak-saṃbodhi, you have already surpassed countless Bodhisattvas, as numerous as the sands of the Ganges River. Good man! This is called a Bodhisattva abiding in the Great Vehicle of Mahāparinirvāṇa, cultivating the holy conduct.'
The Mahāparinirvāṇa Sūtra, Scroll 14 T. No. 0374, Vol. 12 of the Taishō Tripiṭaka, The Mahāparinirvāṇa Sūtra
The Mahāparinirvāṇa Sūtra, Scroll 15
Translated by Tripiṭaka Master Dharmakṣema of Northern Liang
Chapter 8, On Pure Conduct, Part 1
'Good man! What is the pure conduct of a Bodhisattva-mahāsattva (great Bodhisattva)? Good man! A Bodhisattva-mahāsattva, abiding in the Great Vehicle of Mahāparinirvāṇa, abides in seven good dharmas, and thus attains complete pure conduct. What are the seven? First is knowing the Dharma, second is knowing the meaning, third is knowing the time, fourth is knowing contentment, fifth is knowing oneself, sixth is knowing the assembly, and seventh is knowing the hierarchy. Good man! What is it that a Bodhisattva-mahāsattva knows the Dharma? Good man! This Bodhisattva-mahāsattva knows the twelve divisions of scriptures, namely sūtra (discourses), geya (verses), vyākaraṇa (prophecies), gāthā (stanzas), udāna (inspired utterances), nidāna (causes)
陀那、阿波陀那、伊帝曰(他本云目)多伽、阇陀伽、毗佛略、阿浮陀達摩、優波提舍。
「善男子！何等名為修多羅經？從如是我聞乃至歡喜奉行，如是一切名修多羅。
「何等名為祇夜經？佛告諸比丘，昔我與汝愚無智慧，不能如實見四真諦，是故流轉久處生死，沒大苦海。何等為四？苦、集、滅、道。如佛昔日為諸比丘說契經竟，爾時復有利根眾生，為聽法故，后至佛所，即便問人：『如來曏者為說何事？』佛時知已，即因本經，以偈頌曰：
「『我昔與汝等， 不見四真諦， 是故久流轉， 生死大苦海。 若能見四諦， 則得斷生死， 生有既已盡， 更不受諸有。』
「是名祇夜經。
「何等名為授記經？如有經律，如來說時，為諸大人，受佛記別：『汝阿逸多，未來有王，名曰蠰佉，當於是世，而成佛道，號曰彌勒。』是名授記經。
「何等名為伽陀經？除修多羅及諸戒律，其餘有說四句之偈，所謂：
「『諸惡莫作， 諸善奉行。 自凈其意， 是諸佛教。』
「是名伽陀經。
「何等名為優陀那經？如佛晡時入于禪定，為諸天眾廣說法要。時諸比丘各作是念：『如來今者為何所作？』如來明旦從禪定起，無有人問，
【現代漢語翻譯】 現代漢語譯本：陀那（dharana，持），阿波陀那（avadana，譬喻），伊帝曰多伽（itivuttaka，如是語），阇陀伽（jataka，本生），毗佛略（vaipulya，方廣），阿浮陀達摩（adbhuta-dharma，未曾有法），優波提舍（upadesha，論議）。
『善男子！什麼叫做修多羅經（sutra，契經）？從「如是我聞」開始，直到「歡喜奉行」結束，像這樣的一切都叫做修多羅。』
『什麼叫做祇夜經（geya，應頌）？佛告訴各位比丘，過去我和你們一樣愚昧無知，沒有智慧，不能如實地見到四聖諦，因此在生死中流轉，沉沒在巨大的苦海中。什麼是四聖諦呢？苦、集、滅、道。當佛陀過去為各位比丘說完契經后，當時又有一些根器銳利的眾生，爲了聽法，後來來到佛陀面前，就問別人：『如來剛才說了些什麼？』佛陀當時知道后，就根據原來的經文，用偈頌說道：
『我過去和你們一樣， 不見四聖諦， 因此長久流轉， 在生死大苦海。 如果能見到四諦， 就能斷除生死， 有生既然已經盡， 就不再受諸有。』
『這就叫做祇夜經。』
『什麼叫做授記經（vyakarana，記別）？如果有經律，如來說法時，為諸位大人物，授記說：『你阿逸多（Ajita，無能勝），未來會有一位國王，名叫蠰佉（Sankha），當在這個世間，成就佛道，號為彌勒（Maitreya）。』這就叫做授記經。』
『什麼叫做伽陀經（gatha，諷頌）？除了修多羅和各種戒律之外，其餘有說四句偈的，例如：
『諸惡莫作， 諸善奉行。 自凈其意， 是諸佛教。』
『這就叫做伽陀經。』
『什麼叫做優陀那經（udana，自說）？例如佛陀在下午進入禪定，為諸天眾廣泛宣說佛法要義。當時各位比丘各自想著：『如來現在在做什麼呢？』如來第二天早上從禪定中起來，沒有人問，
【English Translation】 English version: Dharana (retention), Avadana (parable), Itivuttaka (thus said), Jataka (birth story), Vaipulya (extensive), Adbhuta-dharma (marvelous dharma), Upadesha (instruction).
'Good man! What is called a Sutra (discourse)? From 'Thus have I heard' to 'joyfully practice,' all such is called a Sutra.'
'What is called a Geya (verse)? The Buddha told the Bhikkhus, 'In the past, I and you were ignorant and without wisdom, unable to truly see the Four Noble Truths. Therefore, we transmigrated for a long time in birth and death, sinking in the great sea of suffering. What are the four? Suffering, arising, cessation, and the path. After the Buddha had finished speaking the Sutra to the Bhikkhus, at that time, some beings with sharp faculties, in order to hear the Dharma, came to the Buddha later and asked others, 'What did the Tathagata speak about just now?' The Buddha, knowing this, then based on the original Sutra, spoke in verses:
'In the past, I and you, Did not see the Four Noble Truths, Therefore, we transmigrated for a long time, In the great sea of suffering of birth and death. If one can see the Four Truths, Then one can end birth and death, Since birth has already ended, One will no longer receive any existence.'
'This is called a Geya.'
'What is called a Vyakarana (prediction) Sutra? If there is a Sutra or Vinaya, when the Tathagata speaks, for the great ones, he gives a prediction: 'You, Ajita, in the future, there will be a king named Sankha, who in this world, will achieve Buddhahood, and will be called Maitreya.' This is called a Vyakarana Sutra.'
'What is called a Gatha (verse) Sutra? Besides the Sutras and the various precepts, the rest that have four-line verses, such as:
'Do no evil, Do all good. Purify your own mind, This is the teaching of all Buddhas.'
'This is called a Gatha Sutra.'
'What is called an Udana (inspired utterance) Sutra? For example, when the Buddha entered into meditation in the afternoon, he extensively expounded the essential Dharma to the heavenly beings. At that time, the Bhikkhus each thought, 'What is the Tathagata doing now?' The next morning, the Tathagata arose from meditation, and no one asked,
以他心智即自說言：『比丘當知，一切諸天壽命極長。汝諸比丘！善哉為他，不求己利。善哉少欲，善哉知足，善哉寂靜。』如是諸經無問自說，是名優陀那經。
「何等名為尼陀那經？如諸經偈，所因根本，為他演說。如舍衛國，有一丈夫，羅網捕鳥，得已籠系，隨與水谷而復還放。世尊知其本末因緣，而說偈言：
「『莫輕小罪， 以為無殃。 水渧雖微， 漸盈大器。』
「是名尼陀那經。
「何等名為阿波陀那經？如戒律中所說譬喻，是名阿波陀那經。
「何等名為伊帝曰(他本云目)多伽經？如佛所說，比丘當知，我出世時，所可說者，名曰戒經。鳩留秦佛出世之時，名甘露鼓。拘那含牟尼佛時，名曰法鏡。迦葉佛時，名分別空。是名伊帝曰多伽經。
「何等名為阇陀伽經？如佛世尊，本為菩薩，修諸苦行。所謂比丘當知，我於過去作鹿、作羆、作獐、作兔，作粟散王、轉輪聖王、龍、金翅鳥，諸如是等，行菩薩道時所可受身，是名阇陀伽。
「何等名為毗佛略經？所謂大乘方等經典，其義廣大猶如虛空，是名毗佛略。
「何等名為未曾有經？如彼菩薩，初出生時，無人扶持，即行七步，放大光明，遍觀十方。亦如獼猴手捧蜜器，以獻如來。如白項
【現代漢語翻譯】 現代漢語譯本：他以自己的心智說：『比丘們應當知道，一切諸天的壽命都極其長久。你們這些比丘！為他人著想是好的，不要只求自己的利益。少欲是好的，知足是好的，寂靜是好的。』像這樣，沒有被問就自己說出來的經典，就叫做優陀那經（Udana Sutra）。 『什麼叫做尼陀那經（Nidana Sutra）呢？』就像那些經文中的偈頌，講述事情的起因和根本，爲了他人而演說。例如在舍衛國（Sravasti），有一個人，用羅網捕鳥，抓到后關在籠子里，給它們水和食物，然後又放飛。世尊知道這件事的來龍去脈，就說了偈頌： 『不要輕視小罪，以為不會有災禍。水滴雖然微小，也能逐漸充滿大器。』 這就是尼陀那經。 『什麼叫做阿波陀那經（Avadana Sutra）呢？』就像戒律中所說的譬喻，就叫做阿波陀那經。 『什麼叫做伊帝曰多伽經（Itivrttaka Sutra）呢？』就像佛所說的，比丘們應當知道，我出世時，所說的教法叫做戒經。鳩留秦佛（Krakucchanda Buddha）出世時，教法叫做甘露鼓。拘那含牟尼佛（Kanakamuni Buddha）時，教法叫做法鏡。迦葉佛（Kasyapa Buddha）時，教法叫做分別空。這就是伊帝曰多伽經。 『什麼叫做阇陀伽經（Jataka Sutra）呢？』就像佛世尊，過去作為菩薩時，所修的各種苦行。例如，比丘們應當知道，我過去曾做過鹿、熊、獐、兔，做過粟散王、轉輪聖王、龍、金翅鳥等等，像這樣，在行菩薩道時所受的各種身體，就叫做阇陀伽。 『什麼叫做毗佛略經（Vaipulya Sutra）呢？』就是所謂的大乘方等經典，它的意義廣大如同虛空，就叫做毗佛略。 『什麼叫做未曾有經（Adbhuta-dharma Sutra）呢？』就像那位菩薩，初生時，沒有人扶持，就走了七步，放出大光明，照遍十方。也像獼猴用手捧著蜜器，獻給如來。又像白項
【English Translation】 English version: He, with his own mind, speaks thus: 『Monks, know that the lifespan of all devas (gods) is extremely long. You monks! It is good to be for the sake of others, not seeking one's own benefit. It is good to have few desires, it is good to be content, it is good to be tranquil.』 Such sutras, spoken without being asked, are called Udana Sutra. 『What is called Nidana Sutra?』 It is like the verses in the sutras, which explain the cause and root of things, spoken for the sake of others. For example, in Sravasti (a city in ancient India), there was a man who used nets to catch birds, kept them in cages, gave them water and food, and then released them. The World Honored One, knowing the beginning and end of this story, spoke the verse: 『Do not underestimate small sins, thinking there will be no harm. Though a drop of water is small, it can gradually fill a large vessel.』 This is called Nidana Sutra. 『What is called Avadana Sutra?』 It is like the parables spoken in the Vinaya (monastic rules), and is called Avadana Sutra. 『What is called Itivrttaka Sutra?』 It is like what the Buddha said: Monks, know that when I appeared in the world, the teachings I spoke were called the Vinaya Sutra. When Krakucchanda Buddha (one of the past Buddhas) appeared in the world, his teachings were called the Amrita Drum. When Kanakamuni Buddha (another past Buddha) appeared, his teachings were called the Dharma Mirror. When Kasyapa Buddha (another past Buddha) appeared, his teachings were called the Discrimination of Emptiness. This is called Itivrttaka Sutra. 『What is called Jataka Sutra?』 It is like the World Honored Buddha, when he was a Bodhisattva (a being on the path to Buddhahood), practiced various ascetic practices. For example, monks, know that in the past I was a deer, a bear, a roe deer, a rabbit, a king of scattered millet, a Chakravartin (universal monarch), a dragon, a Garuda (mythical bird), and so on. These various bodies I took while practicing the Bodhisattva path are called Jataka. 『What is called Vaipulya Sutra?』 It is the so-called Mahayana (Great Vehicle) Vaipulya Sutras, whose meaning is vast like space, and is called Vaipulya. 『What is called Adbhuta-dharma Sutra?』 It is like that Bodhisattva, at the time of his first birth, without anyone supporting him, walked seven steps, emitted great light, and illuminated the ten directions. It is also like a monkey holding a honey pot in its hands, offering it to the Tathagata (Buddha). It is also like the white-necked
狗，佛邊聽法。如魔波旬變為青牛，行瓦缽間，令諸瓦缽互相橖觸，無所傷損。如佛初生，入天廟時，令彼天像，起下禮敬。如是等經，名未曾有經。
「何等名為優波提舍經？如佛世尊所說諸經，若作議論，分別廣說，辯其相貌，是名優波提舍經。菩薩若能如是了知十二部經，名為知法。◎
「◎云何菩薩摩訶薩知義？菩薩摩訶薩若於一切文字、語言，廣知其義，是名知義。云何菩薩摩訶薩知時？善男子！菩薩善知，如是時中任修寂靜，如是時中任修精進，如是時中任修舍定，如是時中任供養佛，如是時中任供養師，如是時中任修佈施、持戒、忍辱、精進、禪定，具足般若波羅蜜，是名知時。云何菩薩摩訶薩知足？善男子！菩薩摩訶薩知足，所謂食飲衣藥、行住坐臥、睡寤語默，是名知足。善男子！云何菩薩摩訶薩自知？是菩薩自知，我有如是信、如是戒、如是多聞、如是舍、如是慧、如是去來、如是正念、如是善行，如是問、如是答，是名自知。云何菩薩摩訶薩知眾？善男子！是菩薩知如是等，是剎利眾、婆羅門眾、居士眾、沙門眾，應於是眾如是行來、如是坐起、如是說法、如是問答，是名知眾。善男子！云何菩薩摩訶薩知人中尊卑？善男子！人有二種：一者信，二者不信。菩薩當知信者是善，其
【現代漢語翻譯】 現代漢語譯本：狗在佛陀身邊聽法。如同魔王波旬（Mara Papiyas）變成青牛，在瓦缽之間行走，使瓦缽互相碰撞，卻沒有損壞。如同佛陀初生時，進入天廟，使那些天神像起身下拜。像這樣的經典，稱為未曾有經。 什麼是優波提舍經（Upadesha Sutra）？如同佛陀世尊所說的各種經典，如果加以議論，分別廣泛解說，辨明其相貌，這就稱為優波提舍經。菩薩如果能夠這樣瞭解十二部經典，就稱為知法。 菩薩摩訶薩（Bodhisattva Mahasattva）如何知義？菩薩摩訶薩如果對於一切文字、語言，廣泛瞭解其含義，這就稱為知義。菩薩摩訶薩如何知時？善男子！菩薩善於瞭解，在這樣的時間裡適合修習寂靜，在這樣的時間裡適合修習精進，在這樣的時間裡適合修習舍定，在這樣的時間裡適合供養佛陀，在這樣的時間裡適合供養師長，在這樣的時間裡適合修習佈施、持戒、忍辱、精進、禪定，圓滿般若波羅蜜（Prajnaparamita），這就稱為知時。菩薩摩訶薩如何知足？善男子！菩薩摩訶薩知足，所謂飲食、衣服、醫藥、行走、站立、坐臥、睡眠、清醒、說話、沉默，這就稱為知足。善男子！菩薩摩訶薩如何自知？這位菩薩自知，我有這樣的信、這樣的戒、這樣的多聞、這樣的舍、這樣的慧、這樣的去來、這樣的正念、這樣的善行、這樣的問、這樣的答，這就稱為自知。菩薩摩訶薩如何知眾？善男子！這位菩薩知道，像這樣的，是剎帝利（Kshatriya）眾、婆羅門（Brahmana）眾、居士（Grihastha）眾、沙門（Shramana）眾，應該對這些眾生這樣行來、這樣坐起、這樣說法、這樣問答，這就稱為知眾。善男子！菩薩摩訶薩如何知人中尊卑？善男子！人有兩種：一種是信，一種是不信。菩薩應當知道，信者是善，不信者是不善。
【English Translation】 English version: A dog listened to the Dharma beside the Buddha. Like Mara Papiyas transforming into a blue ox, walking among the earthenware bowls, causing them to collide without any damage. Like when the Buddha was first born, entering a heavenly temple, causing the heavenly statues to rise and bow in reverence. Sutras like these are called 'Never Before' Sutras (Adbhuta Dharma Sutra). What are Upadesha Sutras? Like all the sutras spoken by the World Honored One, if they are discussed, explained in detail, and their characteristics are clarified, these are called Upadesha Sutras. If a Bodhisattva can understand the twelve divisions of scriptures in this way, it is called 'knowing the Dharma'. How does a Bodhisattva Mahasattva know the meaning? If a Bodhisattva Mahasattva widely understands the meaning of all words and languages, this is called 'knowing the meaning'. How does a Bodhisattva Mahasattva know the time? Good man! A Bodhisattva is skilled in knowing that at such a time it is suitable to practice tranquility, at such a time it is suitable to practice diligence, at such a time it is suitable to practice equanimity, at such a time it is suitable to make offerings to the Buddha, at such a time it is suitable to make offerings to the teachers, at such a time it is suitable to practice giving, morality, patience, diligence, meditation, and to perfect Prajnaparamita. This is called 'knowing the time'. How does a Bodhisattva Mahasattva know contentment? Good man! A Bodhisattva Mahasattva knows contentment in terms of food, drink, clothing, medicine, walking, standing, sitting, lying down, sleeping, waking, speaking, and silence. This is called 'knowing contentment'. Good man! How does a Bodhisattva Mahasattva know oneself? This Bodhisattva knows that 'I have such faith, such morality, such learning, such generosity, such wisdom, such coming and going, such mindfulness, such good conduct, such questions, and such answers.' This is called 'knowing oneself'. How does a Bodhisattva Mahasattva know the assembly? Good man! This Bodhisattva knows that such are the Kshatriya assembly, the Brahmana assembly, the Grihastha assembly, and the Shramana assembly. One should act, sit, rise, speak the Dharma, and answer questions in such a way with these assemblies. This is called 'knowing the assembly'. Good man! How does a Bodhisattva Mahasattva know the noble and the humble among people? Good man! There are two kinds of people: those who have faith and those who do not. A Bodhisattva should know that those who have faith are good, and those who do not have faith are not good.
不信者不名為善。複次信有二種：一者常往僧坊，二者不往菩薩。當知其往者善，其不往者不名為善。往僧坊者復有二種：一者禮拜，二不禮拜。菩薩當知禮拜者善，不禮拜者不名為善。其禮拜者復有二種：一者聽法，二者不聽法。菩薩當知聽法者善，不聽法者不名為善。其聽法者復有二種：一至心聽，二不至心。菩薩當知至心聽者是則名善，不至心者不名為善。至心聽法復有二種：一者思義，二不思義。菩薩當知思義者善，不思義者不名為善。其思義者復有二種：一如說行，二不如說行。如說行者是則為善，不如說行不名為善。如說行者復有二種：一求聲聞，不能利安饒益一切苦惱眾生；二者回向無上大乘，利益多人令得安樂。菩薩應知能利多人得安樂者，最上最善。善男子！如諸寶中，如意寶珠最為勝妙，如諸味中甘露最上，如是菩薩於人天中最勝最上，不可譬喻。善男子！是名菩薩摩訶薩住于大乘大涅槃經，住七善法。菩薩住是七善法已，得具梵行。
「複次善男子！復有梵行，謂慈、悲、喜、舍。」
迦葉菩薩白佛言：「世尊！若多修慈，能斷瞋恚，修悲心者亦斷瞋恚，云何而言四無量心？推義而言，則應有三。世尊！慈有三緣：一緣眾生，二緣於法，三則無緣。悲、喜、舍心亦復如是。若從是
【現代漢語翻譯】 現代漢語譯本：不相信的人不能稱為善。此外，信有兩種：一種是經常去僧院，另一種是不去。應當知道，去僧院的是善，不去的不稱為善。去僧院的又分為兩種：一種是禮拜，另一種是不禮拜。菩薩應當知道，禮拜的是善，不禮拜的不稱為善。禮拜的又分為兩種：一種是聽法，另一種是不聽法。菩薩應當知道，聽法的是善，不聽法的不稱為善。聽法的又分為兩種：一種是至心聽，另一種不是至心聽。菩薩應當知道，至心聽的是善，不是至心聽的不稱為善。至心聽法又分為兩種：一種是思考法義，另一種是不思考法義。菩薩應當知道，思考法義的是善，不思考法義的不稱為善。思考法義的又分為兩種：一種是如所說而行，另一種是不如所說而行。如所說而行的是善，不如所說而行的不稱為善。如所說而行的又分為兩種：一種是追求聲聞（小乘修行者），不能利益安樂一切受苦的眾生；另一種是迴向無上大乘（菩薩的修行），利益更多的人使他們得到安樂。菩薩應當知道，能夠利益更多人得到安樂的，是最上最善的。善男子！就像各種寶物中，如意寶珠最為殊勝美妙，就像各種味道中甘露最為上等，菩薩在人天之中也是最殊勝最上的，無法比喻。善男子！這稱為菩薩摩訶薩（大菩薩）安住于大乘大涅槃經，安住於七種善法。菩薩安住于這七種善法之後，就能具足清凈的修行。
「此外，善男子！還有清凈的修行，就是慈、悲、喜、舍（四無量心）。」
迦葉菩薩（佛陀的弟子）對佛說：「世尊！如果多修慈心，能夠斷除瞋恚，修悲心也能斷除瞋恚，為什麼說有四無量心呢？從道理上推論，應該只有三種。世尊！慈有三種緣：一是緣眾生，二是緣於法，三是無緣。悲、喜、舍心也是如此。如果從這
【English Translation】 English version: Those who do not believe are not called good. Furthermore, there are two kinds of belief: one is to frequently visit the Sangha (monastery), and the other is not to visit the Bodhisattva. It should be known that those who visit are good, and those who do not visit are not called good. Those who visit the Sangha are further divided into two kinds: one is to bow in reverence, and the other is not to bow. Bodhisattvas should know that those who bow are good, and those who do not bow are not called good. Those who bow are further divided into two kinds: one is to listen to the Dharma (teachings), and the other is not to listen to the Dharma. Bodhisattvas should know that those who listen to the Dharma are good, and those who do not listen to the Dharma are not called good. Those who listen to the Dharma are further divided into two kinds: one is to listen with a sincere heart, and the other is not to listen with a sincere heart. Bodhisattvas should know that those who listen with a sincere heart are called good, and those who do not listen with a sincere heart are not called good. Listening to the Dharma with a sincere heart is further divided into two kinds: one is to contemplate the meaning, and the other is not to contemplate the meaning. Bodhisattvas should know that those who contemplate the meaning are good, and those who do not contemplate the meaning are not called good. Those who contemplate the meaning are further divided into two kinds: one is to practice according to what is said, and the other is not to practice according to what is said. Those who practice according to what is said are good, and those who do not practice according to what is said are not called good. Those who practice according to what is said are further divided into two kinds: one is to seek the Sravaka (Hinayana practitioner) path, unable to benefit and bring peace to all suffering beings; the other is to dedicate themselves to the unsurpassed Mahayana (Bodhisattva path), benefiting many people and enabling them to attain peace and happiness. Bodhisattvas should know that those who can benefit many people and enable them to attain peace and happiness are the most supreme and the most good. Good men! Just as among all treasures, the wish-fulfilling jewel is the most excellent and wonderful, and just as among all flavors, nectar is the most supreme, so too are Bodhisattvas the most supreme and the most excellent among humans and gods, beyond comparison. Good men! This is called a Bodhisattva Mahasattva (Great Bodhisattva) abiding in the Great Nirvana Sutra of the Mahayana, abiding in the seven good Dharmas. After a Bodhisattva abides in these seven good Dharmas, they will attain complete pure conduct.
Furthermore, good men! There is also pure conduct, which is loving-kindness, compassion, joy, and equanimity (the four immeasurables).
Bodhisattva Kasyapa (a disciple of the Buddha) said to the Buddha: 'World Honored One! If one cultivates loving-kindness, one can cut off anger, and if one cultivates compassion, one can also cut off anger. Why then are there said to be four immeasurables? Reasoning from the meaning, there should only be three. World Honored One! Loving-kindness has three objects: one is beings, two is the Dharma, and three is without object. Compassion, joy, and equanimity are also like this. If from this
義，唯應有三，不應有四。眾生緣者，緣於五陰愿與其樂，是名眾生緣。法緣者，緣諸眾生所須之物而施與之，是名法緣。無緣者，緣于如來，是名無緣。慈者多緣貧窮眾生，如來大師永離貧窮受第一樂，若緣眾生，則不緣佛，法亦如是。以是義故，緣如來者，名曰無緣。世尊！慈之所緣一切眾生，如緣父母、妻子親屬，以是義故，名曰眾生緣。法緣者，不見父母、妻子親屬，見一切法皆從緣生，是名法緣。無緣者，不住法相及眾生相，是名無緣。悲、喜、舍心亦復如是，是故應三，不應有四。世尊！人有二種：一者見行，二者愛行。見行之人多修慈悲，愛行之人多修喜舍。是故應二，不應有四。世尊！夫無量者，名曰無邊，邊不可得，故名無量。若無量者，則應是一，不應言四。若言四者，何得無量？是故應一，不應四也。」
佛告迦葉：「善男子！諸佛如來為諸眾生所宣法要，其言秘密，難可了知。或為眾生說一因緣。如說何等為一因緣？所謂一切有為之法。善男子！或說二種：因之與果。或說三種：煩惱、業，苦。或說四種，無明、諸行、生與老死。或說五種，所謂受、愛、取、有及生。或說六種，三世因果。或說七種，謂識、名、色、六入、觸、受及以愛取。或說八種，除無明、行及生老死，其餘八事
【現代漢語翻譯】 現代漢語譯本：義理上，慈心應該有三種，不應該有四種。眾生緣慈，是緣于眾生的五蘊（色、受、想、行、識）希望他們得到快樂，這稱為眾生緣慈。法緣慈，是緣于眾生所需要的物質而施捨給他們，這稱為法緣慈。無緣慈，是緣于如來（佛陀），這稱為無緣慈。慈心多緣于貧窮的眾生，而如來大師永遠脫離貧窮，享受第一等的快樂，如果緣于眾生，就不能緣于佛，法也是如此。因為這個道理，緣于如來就稱為無緣慈。世尊！慈心所緣的一切眾生，如同緣于父母、妻子、親屬，因為這個道理，稱為眾生緣慈。法緣慈，是不見父母、妻子、親屬，見到一切法都是從因緣而生，這稱為法緣慈。無緣慈，是不執著於法相和眾生相，這稱為無緣慈。悲心、喜心、舍心也是如此，所以應該有三種，不應該有四種。世尊！人有兩種：一種是見行（通過智慧觀察修行），一種是愛行（通過情感執著修行）。見行的人多修慈悲，愛行的人多修喜舍。所以應該有兩種，不應該有四種。世尊！所謂無量，就是沒有邊際，邊際不可得，所以稱為無量。如果說無量，就應該是一，不應該說是四。如果說是四，怎麼能說是無量呢？所以應該是一，不應該是四。」 佛陀告訴迦葉：「善男子！諸佛如來為眾生宣說的佛法要義，其言語深奧秘密，難以理解。有時為眾生說一種因緣。比如說什麼是一種因緣呢？就是說一切有為法（由因緣和合而生的事物）。善男子！有時說兩種：因和果。有時說三種：煩惱、業、苦。有時說四種：無明（對真理的無知）、諸行（由無明產生的行為）、生和老死。有時說五種：所謂受（感受）、愛（貪愛）、取（執取）、有（存在）以及生。有時說六種：三世（過去、現在、未來）的因果。有時說七種：所謂識（意識）、名色（精神和物質）、六入（眼、耳、鼻、舌、身、意六種感覺器官）、觸（感覺器官與外境的接觸）、受（感受）以及愛和取。有時說八種：除去無明、行以及生老死，其餘八種。
【English Translation】 English version: In terms of meaning, loving-kindness should have three aspects, not four. 'Sentient being-related loving-kindness' arises from wishing sentient beings, with their five aggregates (form, feeling, perception, mental formations, consciousness), to be happy; this is called sentient being-related loving-kindness. 'Dharma-related loving-kindness' arises from giving sentient beings what they need; this is called dharma-related loving-kindness. 'Unrelated loving-kindness' arises from focusing on the Tathagata (Buddha); this is called unrelated loving-kindness. Loving-kindness often focuses on poor sentient beings, but the Tathagata, the great master, is forever free from poverty and enjoys the highest happiness. If one focuses on sentient beings, one cannot focus on the Buddha, and the same is true for the Dharma. For this reason, focusing on the Tathagata is called unrelated loving-kindness. World Honored One! The loving-kindness that focuses on all sentient beings is like focusing on parents, wife, and relatives; for this reason, it is called sentient being-related loving-kindness. Dharma-related loving-kindness is not seeing parents, wife, and relatives, but seeing that all dharmas arise from conditions; this is called dharma-related loving-kindness. Unrelated loving-kindness is not dwelling on the characteristics of dharmas or sentient beings; this is called unrelated loving-kindness. Compassion, joy, and equanimity are also the same; therefore, there should be three, not four. World Honored One! There are two kinds of people: one is the 'seeing-practice' (practicing through wisdom and observation), and the other is the 'love-practice' (practicing through emotional attachment). Those who practice through seeing often cultivate loving-kindness and compassion, while those who practice through love often cultivate joy and equanimity. Therefore, there should be two, not four. World Honored One! What is called 'immeasurable' means without boundaries; boundaries cannot be found, so it is called immeasurable. If it is immeasurable, it should be one, not four. If it is four, how can it be immeasurable? Therefore, it should be one, not four.」 The Buddha told Kashyapa: 「Good man! The essential teachings of the Dharma that the Buddhas and Tathagatas proclaim for sentient beings are profound and secret, difficult to understand. Sometimes they speak of one cause and condition for sentient beings. For example, what is one cause and condition? It is said to be all conditioned dharmas (things that arise from causes and conditions). Good man! Sometimes they speak of two: cause and effect. Sometimes they speak of three: afflictions, karma, and suffering. Sometimes they speak of four: ignorance (lack of knowledge of the truth), actions (arising from ignorance), birth, and old age and death. Sometimes they speak of five: namely, feeling, craving, grasping, becoming, and birth. Sometimes they speak of six: the cause and effect of the three times (past, present, and future). Sometimes they speak of seven: namely, consciousness, name and form (mind and matter), the six sense bases (eye, ear, nose, tongue, body, and mind), contact (between sense organs and objects), feeling, and craving and grasping. Sometimes they speak of eight: removing ignorance, actions, and birth, old age, and death, the remaining eight things.
；或說九種，如城經中，除無明、行、識，其餘九事。或說十一，如為薩遮尼犍子說，除生一法，其餘十一。或時具說十二因緣，如王舍城，為迦葉等，具說十二無明乃至生老病死。善男子！如一因緣，為眾生故，種種分別，無量心法亦復如是。善男子！以是義故，于諸如來深秘行處，不應生疑。善男子！如來世尊，有大方便，無常說常，常說無常；說樂為苦，說苦為樂；不凈說凈，凈說不凈；我說無我，無我說我；于非眾生說為眾生，于實眾生說非眾生；非物說物，物說非物；非實說實，實說非實；非境說境，境說非境；非生說生，生說非生；乃至無明說明、明說無明；色說非色，非色說色；非道說道，道說非道。善男子！如來以是無量方便，為調眾生，豈虛妄耶？善男子！或有眾生貪于財貨，我于其人自化其身作轉輪王，于無量歲，隨其所須種種供給，然後教化，令其安住阿耨多羅三藐三菩提。若有眾生貪著五欲，于無量歲，以妙五欲充足其愿，然後勸化，令其安住阿耨多羅三藐三菩提。若有眾生榮豪自貴，我于其人無量歲中為作僕使，趍走給侍，得其心已，即復勸化令其安住阿耨多羅三藐三菩提。若有眾生性悷自是，須人呵諫，我于無量百千歲中，教訶敦喻，令其心調，然後復勸，令其安住阿耨多羅三藐三菩提
【現代漢語翻譯】 現代漢語譯本：或者說有九種，如《城經》中所說，除去無明（avidya，指對真理的無知）、行（samskara，指意志行為）、識（vijnana，指意識），其餘九種。或者說有十一種，如為薩遮尼犍子（Saccaka Nigantha，一位耆那教的辯論者）所說，除去生（jati，指出生）這一法，其餘十一種。有時會完整地說十二因緣，如在王舍城（Rajagrha），為迦葉（Kasyapa，佛陀的弟子）等人，完整地講述了從無明到生老病死這十二個環節。善男子！就像一個因緣，爲了眾生的緣故，有種種不同的分別，無量的心法也是如此。善男子！因為這個道理，對於諸如來（tathagata，佛陀的稱號）深奧秘密的修行之處，不應該產生疑惑。善男子！如來世尊（bhagavan，佛陀的稱號），有大方便（upaya，指善巧的方法），無常說成常，常說成無常；說樂為苦，說苦為樂；不凈說成凈，凈說成不凈；我說無我（anatman，指沒有永恒不變的自我），無我說成有我；對於非眾生說成眾生，對於真正的眾生說成非眾生；非物說成物，物說成非物；非實說成實，實說成非實；非境說成境，境說成非境；非生說成生，生說成非生；乃至無明說成明（vidya，指智慧），明說成無明；色（rupa，指物質現象）說成非色，非色說成色；非道說成道，道說成非道。善男子！如來用這些無量的方便，爲了調伏眾生，難道是虛妄的嗎？善男子！或者有眾生貪戀財物，我對於這些人，自己化身成為轉輪王（chakravartin，理想的統治者），在無量歲月中，隨著他們所需要的種種供給，然後教化他們，讓他們安住于阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。如果有眾生貪著五欲（kama，指色、聲、香、味、觸），在無量歲月中，用美妙的五欲滿足他們的願望，然後勸化他們，讓他們安住于阿耨多羅三藐三菩提。如果有眾生以榮華富貴自居，我對於這些人，在無量歲月中做他們的僕人，奔走侍奉，得到他們的信任后，就勸化他們，讓他們安住于阿耨多羅三藐三菩提。如果有眾生性情剛烈自以為是，需要別人呵斥勸諫，我會在無量百千歲中，教導呵斥，敦促開導，讓他們心調柔，然後再次勸化，讓他們安住于阿耨多羅三藐三菩提。 現代漢語譯本：或者說有九種，就像《城經》里講的，除去無明、行、識，剩下九種。或者說有十一種，就像為薩遮尼犍子講的，除去生這一法，剩下十一種。有時會完整地說十二因緣，就像在王舍城，為迦葉等人，完整地講了從無明到生老病死這十二個環節。善男子！就像一個因緣，爲了眾生的緣故，有種種不同的說法，無量的心法也是這樣。善男子！因為這個道理，對於諸如來深奧秘密的修行之處，不應該產生疑惑。善男子！如來世尊，有大方便，無常說成常，常說成無常；說樂為苦，說苦為樂；不凈說成凈，凈說成不凈；我說無我，無我說成有我；對於不是眾生的說成是眾生，對於真正的眾生說成不是眾生；不是東西的說成是東西，是東西的說成不是東西；不是真實的說成是真實，是真實的說成不是真實；不是境界的說成是境界，是境界的說成不是境界；不是生的說成是生，是生的說成不是生；乃至無明說成是明，明說成是無明；色說成不是色，不是色說成是色；不是道說成是道，是道說成不是道。善男子！如來用這些無量的方便，爲了調伏眾生，難道是虛妄的嗎？善男子！或者有眾生貪戀財物，我對於這些人，自己化身成為轉輪王，在無量歲月中，隨著他們所需要的種種供給，然後教化他們，讓他們安住于阿耨多羅三藐三菩提。如果有眾生貪著五欲，在無量歲月中，用美妙的五欲滿足他們的願望，然後勸化他們，讓他們安住于阿耨多羅三藐三菩提。如果有眾生以榮華富貴自居，我對於這些人，在無量歲月中做他們的僕人，奔走侍奉，得到他們的信任后，就勸化他們，讓他們安住于阿耨多羅三藐三菩提。如果有眾生性情剛烈自以為是，需要別人呵斥勸諫，我會在無量百千歲中，教導呵斥，敦促開導，讓他們心調柔，然後再次勸化，讓他們安住于阿耨多羅三藐三菩提。
【English Translation】 English version: Or it is said to be nine, as in the 'City Sutra,' excluding ignorance (avidya), formations (samskara), and consciousness (vijnana), the remaining nine. Or it is said to be eleven, as told to Saccaka Nigantha, excluding birth (jati), the remaining eleven. Sometimes the twelve links of dependent origination are fully explained, as in Rajagrha, for Kasyapa and others, fully explaining the twelve from ignorance to birth, old age, sickness, and death. Good man! Just like one link, for the sake of sentient beings, there are various distinctions, and so it is with immeasurable mental dharmas. Good man! Because of this meaning, one should not doubt the profound and secret practices of the Tathagatas. Good man! The Tathagata, the World-Honored One (bhagavan), has great skillful means (upaya), saying impermanence is permanent, and permanence is impermanent; saying pleasure is suffering, and suffering is pleasure; saying impurity is purity, and purity is impurity; I say no-self (anatman), and no-self I say is self; to non-sentient beings, saying they are sentient beings, and to real sentient beings, saying they are non-sentient beings; saying non-things are things, and things are non-things; saying non-real is real, and real is non-real; saying non-realms are realms, and realms are non-realms; saying non-birth is birth, and birth is non-birth; even ignorance is said to be wisdom (vidya), and wisdom is said to be ignorance; form (rupa) is said to be non-form, and non-form is said to be form; non-path is said to be the path, and the path is said to be non-path. Good man! The Tathagata uses these immeasurable skillful means to tame sentient beings, is it false? Good man! Or there are sentient beings who are greedy for wealth, for these people, I transform myself into a wheel-turning king (chakravartin), for immeasurable years, providing all kinds of supplies according to their needs, and then teach them, causing them to abide in anuttara-samyak-sambodhi (unexcelled perfect enlightenment). If there are sentient beings who are attached to the five desires (kama), for immeasurable years, I fulfill their wishes with wonderful five desires, and then persuade them, causing them to abide in anuttara-samyak-sambodhi. If there are sentient beings who are proud of their glory and wealth, for these people, for immeasurable years, I act as their servant, running errands and serving them, and after gaining their trust, I then persuade them, causing them to abide in anuttara-samyak-sambodhi. If there are sentient beings who are stubborn and self-righteous, needing others to scold and advise them, for immeasurable hundreds and thousands of years, I teach, scold, urge, and guide them, causing their minds to become gentle, and then again persuade them, causing them to abide in anuttara-samyak-sambodhi. English version: Or it is said to be nine, like in the 'City Sutra,' removing ignorance, formations, and consciousness, the remaining nine. Or it is said to be eleven, like what was said to Saccaka Nigantha, removing birth, the remaining eleven. Sometimes the twelve links of dependent origination are fully explained, like in Rajagrha, for Kasyapa and others, fully explaining the twelve from ignorance to birth, old age, sickness, and death. Good man! Just like one link, for the sake of sentient beings, there are various different explanations, and so it is with immeasurable mental dharmas. Good man! Because of this reason, one should not have doubts about the profound and secret practices of the Tathagatas. Good man! The Tathagata, the World-Honored One, has great skillful means, saying impermanence is permanent, and permanence is impermanent; saying pleasure is suffering, and suffering is pleasure; saying impurity is purity, and purity is impurity; I say no-self, and no-self I say is self; to those who are not sentient beings, saying they are sentient beings, and to real sentient beings, saying they are not sentient beings; saying non-things are things, and things are non-things; saying non-real is real, and real is non-real; saying non-realms are realms, and realms are non-realms; saying non-birth is birth, and birth is non-birth; even ignorance is said to be wisdom, and wisdom is said to be ignorance; form is said to be non-form, and non-form is said to be form; non-path is said to be the path, and the path is said to be non-path. Good man! The Tathagata uses these immeasurable skillful means to tame sentient beings, is it false? Good man! Or there are sentient beings who are greedy for wealth, for these people, I transform myself into a wheel-turning king, for immeasurable years, providing all kinds of supplies according to their needs, and then teach them, causing them to abide in anuttara-samyak-sambodhi. If there are sentient beings who are attached to the five desires, for immeasurable years, I fulfill their wishes with wonderful five desires, and then persuade them, causing them to abide in anuttara-samyak-sambodhi. If there are sentient beings who are proud of their glory and wealth, for these people, for immeasurable years, I act as their servant, running errands and serving them, and after gaining their trust, I then persuade them, causing them to abide in anuttara-samyak-sambodhi. If there are sentient beings who are stubborn and self-righteous, needing others to scold and advise them, for immeasurable hundreds and thousands of years, I teach, scold, urge, and guide them, causing their minds to become gentle, and then again persuade them, causing them to abide in anuttara-samyak-sambodhi.
。善男子！如來如是，于無量歲，以種種方便，令諸眾生安住阿耨多羅三藐三菩提，豈虛妄耶？諸佛如來，雖處眾惡，無所染污，猶如蓮花。善男子！應如是知四無量義。
「善男子！是無量心，體性有四，若有修行，生大梵處。善男子！如是無量，伴侶有四，是故名四。夫修慈者能斷貪慾，修悲心者能斷瞋恚，修喜心者能斷不樂，修舍心者能斷貪慾瞋恚眾生。善男子！以是義故，得名為四，非一、二、三。善男子！如汝所言，慈能斷瞋，悲亦如是，應說三者，汝今不應作如是難。何以故？善男子，恚有二種：一能奪命，二能鞭撻。修慈則能斷彼奪命，修悲能除彼鞭撻者。善男子！以是義故，豈非四耶？複次瞋有二種：一瞋眾生，二瞋非眾生。修慈心者斷瞋眾生，修悲心者斷非眾生。複次瞋有二種：一有因緣，二無因緣。修慈心者斷有因緣，修悲心者斷無因緣。複次瞋有二種：一者久於過去修習，二者於今現在修習。修慈心者能斷過去，修悲心者斷于現在。複次瞋有二種：一瞋聖人，二瞋凡夫。修慈心者斷瞋聖人，修悲心者斷瞋凡夫。複次瞋有二種：一上、二中。修慈斷上，修悲斷中。善男子！以是義故，則名為四，何得難言應三非四？是故迦葉！是無量心，伴侶相對，分別為四。復以器故，應名為四。器若有
【現代漢語翻譯】 現代漢語譯本：'善男子！如來就是這樣，在無量的時間裡，用種種方便法門，讓眾生安住在阿耨多羅三藐三菩提（無上正等正覺）中，難道是虛妄的嗎？諸佛如來，即使身處充滿罪惡的環境，也不會被污染，就像蓮花一樣。善男子！應當這樣理解四無量心的意義。' '善男子！這無量心，其體性有四種，如果有人修行，就能往生到大梵天。善男子！這樣的無量心，其伴侶有四種，所以稱為四。修習慈心的人能夠斷除貪慾，修習悲心的人能夠斷除瞋恚，修習喜心的人能夠斷除不快樂，修習舍心的人能夠斷除對眾生的貪慾和瞋恚。善男子！因為這個原因，所以稱為四，而不是一、二、三。善男子！就像你所說的，慈心能夠斷除瞋恚，悲心也是這樣，應該說三種才對，你不應該這樣發問。為什麼呢？善男子，瞋恚有兩種：一種是能奪取性命，一種是能鞭打。修習慈心就能斷除奪取性命的瞋恚，修習悲心就能消除鞭打的瞋恚。善男子！因為這個原因，難道不是四種嗎？再者，瞋恚有兩種：一種是瞋恨眾生，一種是瞋恨非眾生。修習慈心的人斷除瞋恨眾生的瞋恚，修習悲心的人斷除瞋恨非眾生的瞋恚。再者，瞋恚有兩種：一種是有因緣的，一種是無因緣的。修習慈心的人斷除有因緣的瞋恚，修習悲心的人斷除無因緣的瞋恚。再者，瞋恚有兩種：一種是過去長期修習的，一種是現在正在修習的。修習慈心的人能夠斷除過去的瞋恚，修習悲心的人能夠斷除現在的瞋恚。再者，瞋恚有兩種：一種是瞋恨聖人，一種是瞋恨凡夫。修習慈心的人斷除瞋恨聖人的瞋恚，修習悲心的人斷除瞋恨凡夫的瞋恚。再者，瞋恚有兩種：一種是上等的，一種是中等的。修習慈心斷除上等的瞋恚，修習悲心斷除中等的瞋恚。善男子！因為這個原因，所以稱為四種，怎麼能說應該是三種而不是四種呢？所以迦葉（佛陀弟子名）！這無量心，伴侶是相對的，所以分別有四種。再從器皿的角度來說，也應該稱為四種。如果器皿有'
【English Translation】 English version: 'Good man! The Tathagata (Buddha), in this way, over immeasurable years, uses various skillful means to enable all sentient beings to dwell in Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), is this false? The Buddhas and Tathagatas, even when dwelling in the midst of all evils, are not defiled, just like a lotus flower. Good man! You should understand the meaning of the four immeasurables in this way.' 'Good man! These immeasurable minds, their nature has four aspects. If someone cultivates them, they will be reborn in the Great Brahma Heaven. Good man! These immeasurables have four companions, therefore they are called four. One who cultivates loving-kindness can cut off greed; one who cultivates compassion can cut off anger; one who cultivates joy can cut off displeasure; one who cultivates equanimity can cut off greed and anger towards sentient beings. Good man! For this reason, they are called four, not one, two, or three. Good man! As you said, loving-kindness can cut off anger, and compassion is also like that, it should be said that there are three, you should not ask such a question. Why? Good man, anger has two types: one that can take life, and one that can whip. Cultivating loving-kindness can cut off the anger that takes life, and cultivating compassion can eliminate the anger that whips. Good man! For this reason, isn't it four? Furthermore, anger has two types: one is anger towards sentient beings, and one is anger towards non-sentient beings. One who cultivates loving-kindness cuts off anger towards sentient beings, and one who cultivates compassion cuts off anger towards non-sentient beings. Furthermore, anger has two types: one is with causes and conditions, and one is without causes and conditions. One who cultivates loving-kindness cuts off anger with causes and conditions, and one who cultivates compassion cuts off anger without causes and conditions. Furthermore, anger has two types: one is cultivated for a long time in the past, and one is cultivated in the present. One who cultivates loving-kindness can cut off past anger, and one who cultivates compassion can cut off present anger. Furthermore, anger has two types: one is anger towards sages, and one is anger towards ordinary people. One who cultivates loving-kindness cuts off anger towards sages, and one who cultivates compassion cuts off anger towards ordinary people. Furthermore, anger has two types: one is superior, and one is middling. Cultivating loving-kindness cuts off superior anger, and cultivating compassion cuts off middling anger. Good man! For this reason, they are called four, how can you say that it should be three and not four? Therefore, Kashyapa (name of Buddha's disciple)! These immeasurable minds, their companions are relative, so they are divided into four. Furthermore, from the perspective of the vessel, they should also be called four. If the vessel has'
慈，則不得有悲、喜、舍心。以是義故，應四無減。善男子！以行分別，故應有四，若行慈時，無悲、喜、舍，是故有四。
「善男子！以無量故，亦得名四。夫無量者則有四種，有無量心，有緣、非自在；有無量心，自在、非緣；有無量心，亦緣、亦自在；有無量心，非緣、非自在。何等無量，有緣、非自在？緣于無量無邊眾生，而不能得自在三昧，雖得不定，或得或失。何等無量，自在、非緣？如緣父母、兄弟姊妹，欲令安樂，非無量緣。何等無量，亦緣、亦自在？謂諸佛菩薩。何等無量，非緣、非自在？聲聞緣覺，不能廣緣無量眾生，亦非自在。善男子！以是義故，名四無量，非諸聲聞緣覺所知，乃是諸佛如來境界。善男子！如是四事，聲聞緣覺雖名無量，少不足言。諸佛菩薩，則得名為無量無邊。」
迦葉菩薩白佛言：「世尊！如是，如是，實如聖教，諸佛如來所有境界，非諸聲聞緣覺所及。世尊！頗有菩薩住于大乘大般涅槃，得慈悲心，非是大慈大悲心不？」
佛言有：「善男子！菩薩若於諸眾生中，三品分別：一者親人，二者怨憎，三者中人。于親人中，復作三品，謂上、中、下；怨憎亦爾。是菩薩摩訶薩于上親中與增上樂，于中下親亦復平等與增上樂，于上怨中與少分樂，于中怨所
【現代漢語翻譯】 現代漢語譯本：
『慈』，就不能有悲、喜、舍的心。因為這個道理，應該有四種無量心。善男子！因為行為的分別，所以應該有四種。如果行慈的時候，沒有悲、喜、舍，所以有四種。
『善男子！』因為無量的緣故，也可以稱為四種。所謂的無量有四種：有無量心，有緣但不是自在；有無量心，自在但不是有緣；有無量心，既有緣也自在；有無量心，既沒有緣也不是自在。哪種無量心是有緣但不是自在呢？就是緣于無量無邊的眾生，卻不能得到自在的三昧（samadhi，禪定），雖然得到禪定，但並不穩定，有時得到有時失去。哪種無量心是自在但不是有緣呢？比如緣于父母、兄弟姐妹，想要讓他們安樂，但不是無量的緣。哪種無量心是既有緣也自在呢？就是指諸佛菩薩。哪種無量心是既沒有緣也不是自在呢？就是聲聞（sravaka，聽聞佛法而修行的人）和緣覺（pratyekabuddha，靠自己覺悟的人），他們不能廣泛地緣于無量眾生，也不是自在的。善男子！因為這個道理，稱為四無量心，不是聲聞和緣覺所能知道的，而是諸佛如來的境界。善男子！像這四種，聲聞和緣覺雖然也稱為無量，但少得不足以談論。諸佛菩薩，才能稱為無量無邊。
迦葉菩薩（Kasyapa Bodhisattva）對佛說：『世尊！』是這樣的，是這樣的，確實如您所教導的，諸佛如來的境界，不是聲聞和緣覺所能達到的。世尊！有沒有菩薩住在『大乘大般涅槃』（Mahayana Mahaparinirvana，大乘佛教的最高境界），得到慈悲心，但不是大慈大悲心呢？
佛說：『有。』善男子！菩薩如果對於眾生，有三種分別：第一種是親人，第二種是怨恨的人，第三種是中等的人。對於親人，又分為三種，即上等、中等、下等；對於怨恨的人也是這樣。這位菩薩摩訶薩（Bodhisattva-mahasattva，大菩薩）對於上等的親人給予最大的快樂，對於中等和下等的親人也平等地給予最大的快樂，對於上等的怨恨的人給予少許的快樂，對於中等的怨恨的人 English version:
'Loving-kindness' (maitri), then there should not be the mind of compassion (karuna), joy (mudita), or equanimity (upeksa). Because of this meaning, there should be four immeasurables. Good man! Because of the distinction in practice, there should be four. If when practicing loving-kindness, there is no compassion, joy, or equanimity, therefore there are four.
'Good man!' Because of the immeasurable, it can also be called four. The so-called immeasurable has four kinds: there is immeasurable mind, with object but not self-mastery; there is immeasurable mind, with self-mastery but not object; there is immeasurable mind, both with object and self-mastery; there is immeasurable mind, neither with object nor self-mastery. Which immeasurable is with object but not self-mastery? It is to have an object in immeasurable and boundless sentient beings, but not being able to attain the samadhi (meditative absorption) of self-mastery, although attaining samadhi, it is not stable, sometimes attained and sometimes lost. Which immeasurable is with self-mastery but not object? For example, having an object in parents, siblings, wanting to make them happy, but it is not an immeasurable object. Which immeasurable is both with object and self-mastery? It refers to all Buddhas and Bodhisattvas. Which immeasurable is neither with object nor self-mastery? It refers to sravakas (hearers of the Buddha's teachings) and pratyekabuddhas (solitary realizers), they cannot broadly have an object in immeasurable sentient beings, nor are they with self-mastery. Good man! Because of this meaning, it is called the four immeasurables, which is not known by sravakas and pratyekabuddhas, but is the realm of all Buddhas and Tathagatas. Good man! Like these four, although sravakas and pratyekabuddhas are also called immeasurable, they are too little to mention. Only Buddhas and Bodhisattvas can be called immeasurable and boundless.
Kasyapa Bodhisattva said to the Buddha: 'World Honored One!' It is so, it is so, truly as you have taught, the realm of all Buddhas and Tathagatas is not attainable by sravakas and pratyekabuddhas. World Honored One! Is there a Bodhisattva who dwells in the 'Mahayana Mahaparinirvana' (the great vehicle's great complete nirvana), who attains loving-kindness and compassion, but not great loving-kindness and great compassion?
The Buddha said: 'There is.' Good man! If a Bodhisattva, among all sentient beings, makes three distinctions: the first are relatives, the second are enemies, and the third are neutral people. Among relatives, there are also three distinctions, namely superior, middle, and inferior; the same is true for enemies. This Bodhisattva-mahasattva (great Bodhisattva) gives the greatest happiness to superior relatives, and also equally gives the greatest happiness to middle and inferior relatives, gives a small amount of happiness to superior enemies, and to middle enemies
【English Translation】 'Loving-kindness', then there should not be the mind of compassion, joy, or equanimity. Because of this meaning, there should be four immeasurables. Good man! Because of the distinction in practice, there should be four. If when practicing loving-kindness, there is no compassion, joy, or equanimity, therefore there are four. 'Good man!' Because of the immeasurable, it can also be called four. The so-called immeasurable has four kinds: there is immeasurable mind, with object but not self-mastery; there is immeasurable mind, with self-mastery but not object; there is immeasurable mind, both with object and self-mastery; there is immeasurable mind, neither with object nor self-mastery. Which immeasurable is with object but not self-mastery? It is to have an object in immeasurable and boundless sentient beings, but not being able to attain the samadhi of self-mastery, although attaining samadhi, it is not stable, sometimes attained and sometimes lost. Which immeasurable is with self-mastery but not object? For example, having an object in parents, siblings, wanting to make them happy, but it is not an immeasurable object. Which immeasurable is both with object and self-mastery? It refers to all Buddhas and Bodhisattvas. Which immeasurable is neither with object nor self-mastery? It refers to sravakas and pratyekabuddhas, they cannot broadly have an object in immeasurable sentient beings, nor are they with self-mastery. Good man! Because of this meaning, it is called the four immeasurables, which is not known by sravakas and pratyekabuddhas, but is the realm of all Buddhas and Tathagatas. Good man! Like these four, although sravakas and pratyekabuddhas are also called immeasurable, they are too little to mention. Only Buddhas and Bodhisattvas can be called immeasurable and boundless. Kasyapa Bodhisattva said to the Buddha: 'World Honored One!' It is so, it is so, truly as you have taught, the realm of all Buddhas and Tathagatas is not attainable by sravakas and pratyekabuddhas. World Honored One! Is there a Bodhisattva who dwells in the 'Mahayana Mahaparinirvana', who attains loving-kindness and compassion, but not great loving-kindness and great compassion? The Buddha said: 'There is.' Good man! If a Bodhisattva, among all sentient beings, makes three distinctions: the first are relatives, the second are enemies, and the third are neutral people. Among relatives, there are also three distinctions, namely superior, middle, and inferior; the same is true for enemies. This Bodhisattva-mahasattva gives the greatest happiness to superior relatives, and also equally gives the greatest happiness to middle and inferior relatives, gives a small amount of happiness to superior enemies, and to middle enemies
與中品樂，于下怨中與增上樂。菩薩如是轉復修習，于上怨中與中品樂，于中下怨等與增上樂。轉復修習，于上中下等與上樂，若上怨中與上樂者，爾時得名慈心成就。菩薩爾時于父母所及上怨中，得平等心，無有差別。善男子！是名得慈，非大慈也。」
「世尊！何緣菩薩得如是慈，猶故不得名為大慈？」
「善男子！以難成故，不名大慈。何以故？久於過去無量劫中，多集煩惱，未修善法，是故不能於一日中，調伏其心。善男子！譬如剜豆，干時錐刺，終不可著。煩惱堅硬，亦復如是，雖一日夜，繫心不散，難可調伏。又如家犬，不畏於人，山林野鹿，見人怖走。瞋恚難去，如守家狗；慈心易失，如彼野鹿。是故此心難可調伏，以是義故，不名大慈。複次善男子！譬如畫石，其文常在。畫水速滅，勢不久住。瞋如畫石，諸善根本如彼畫水，是故此心難得調伏。如大火聚，其明久住；電光之明不得暫停。瞋如火聚，慈如電明，是故此心難得調伏，以是義故，不名大慈。
「善男子！菩薩摩訶薩住于初地，名曰大慈。何以故？善男子！最極惡者名一闡提，初住菩薩修大慈時，於一闡提心無差別，不見其過故不生瞋，以是義故得名大慈。善男子！為諸眾生除無利益，是名大慈；欲與眾生無量利樂，是
【現代漢語翻譯】 現代漢語譯本：對於中等程度的怨恨，給予較低程度的快樂；對於較低程度的怨恨，給予更高程度的快樂。菩薩這樣反覆修習，對於較高程度的怨恨，給予中等程度的快樂；對於中等和較低程度的怨恨，給予更高程度的快樂。再反覆修習，對於高、中、低等所有怨恨，都給予最高程度的快樂。如果對於最高程度的怨恨，也給予最高程度的快樂，那時才稱為慈心成就。菩薩那時對於父母以及最高程度的怨恨，都能保持平等心，沒有差別。善男子！這稱為得到慈心，但不是大慈。 『世尊！為什麼菩薩得到這樣的慈心，仍然不能稱為大慈呢？』 『善男子！因為難以成就，所以不稱為大慈。為什麼呢？因為在過去無量劫中，積累了許多煩惱，沒有修習善法，所以不能在一天之內調伏自己的心。善男子！譬如挖豆子，在豆子乾燥時用錐子刺，終究無法刺入。煩惱堅硬，也是如此，即使一天一夜，心不散亂，也難以調伏。又如家犬，不怕人；山林中的野鹿，見到人就害怕逃跑。嗔恚難以去除，就像看家狗；慈心容易失去，就像野鹿。所以這顆心難以調伏，因為這個原因，不稱為大慈。再次，善男子！譬如在石頭上畫畫，圖案會一直存在；在水上畫畫，很快就會消失，不能持久。嗔恚就像在石頭上畫畫，各種善的根本就像在水上畫畫，所以這顆心難以調伏。又如一大堆火焰，它的光明可以持續很久；閃電的光明不能停留。嗔恚就像火焰，慈心就像閃電，所以這顆心難以調伏，因為這個原因，不稱為大慈。 『善男子！菩薩摩訶薩住在初地（菩薩修行階位的第一階段），才稱為大慈。為什麼呢？善男子！最極惡的人稱為一闡提（斷絕善根的人），初住菩薩修習大慈時，對於一闡提的心沒有差別，因為看不到他們的過錯，所以不生嗔恨，因為這個原因才稱為大慈。善男子！為眾生去除沒有利益的事情，這稱為大慈；想要給予眾生無量的利益和快樂，這稱為大慈。』
【English Translation】 English version: To those with moderate resentment, one gives inferior joy; to those with lower resentment, one gives superior joy. The Bodhisattva thus practices repeatedly, giving moderate joy to those with higher resentment, and superior joy to those with moderate and lower resentment. Practicing repeatedly, one gives superior joy to all, whether the resentment is high, moderate, or low. If one gives superior joy even to those with the highest resentment, then one is said to have achieved loving-kindness. At that time, the Bodhisattva maintains an equal mind towards parents and those with the highest resentment, without any distinction. Good man! This is called attaining loving-kindness, but it is not great loving-kindness. 'World Honored One! Why is it that even though a Bodhisattva attains such loving-kindness, it is still not called great loving-kindness?' 'Good man! Because it is difficult to achieve, it is not called great loving-kindness. Why is that? Because in the past countless kalpas, one has accumulated much affliction and has not cultivated good deeds, therefore one cannot subdue one's mind in a single day. Good man! It is like trying to pierce a dried bean with an awl; it is impossible to penetrate. Afflictions are hard, just like that. Even if one concentrates the mind for a day and a night, it is difficult to subdue. Also, like a domestic dog, it is not afraid of people; a wild deer in the forest, when it sees people, runs away in fear. Anger is difficult to remove, like a guard dog; loving-kindness is easily lost, like a wild deer. Therefore, this mind is difficult to subdue, and for this reason, it is not called great loving-kindness. Furthermore, good man! It is like drawing on a stone, the drawing remains; drawing on water, it quickly disappears and does not last long. Anger is like drawing on a stone, the roots of all good are like drawing on water, therefore this mind is difficult to subdue. Like a large fire, its light lasts long; the light of lightning does not stay. Anger is like a fire, loving-kindness is like lightning, therefore this mind is difficult to subdue, and for this reason, it is not called great loving-kindness. 'Good man! A Bodhisattva Mahasattva who dwells in the first bhumi (the first stage of a Bodhisattva's path) is called having great loving-kindness. Why is that? Good man! The most evil person is called an icchantika (one who has severed their roots of goodness). When a Bodhisattva who has just attained the first bhumi cultivates great loving-kindness, their mind is no different towards an icchantika, because they do not see their faults, therefore they do not generate anger, and for this reason, it is called great loving-kindness. Good man! To remove what is not beneficial for all beings, this is called great loving-kindness; to wish to give immeasurable benefit and joy to all beings, this is called great loving-kindness.'
名大悲；于諸眾生心生歡喜，是名大喜；無所擁護，名為大舍；若不見我、法相、己身，見一切法平等無二，是名大舍；自捨己樂，施與他人，是名大舍。善男子！唯四無量，能令菩薩增長具足六波羅蜜，其餘諸行不必能爾。善男子！菩薩摩訶薩先得世間四無量心，然後乃發阿耨多羅三藐三菩提心，次第方得出世間者。善男子！因世無量，得出世無量，以是義故，名大無量。」
迦葉菩薩白佛言：「世尊！除無利益，與利樂者實無所為。如是思惟，即是虛觀，無有實利。世尊！譬如比丘，觀不凈時，見所著衣，悉是皮相，而實非皮。所可食啖，皆作蟲相，而實非蟲。觀大豆羹，作下汁想，而實非糞。觀所食酪，猶如髓腦，而實非腦。觀骨碎末，猶如麨相，而實非麨。四無量心亦復如是，不能真實利益眾生，令其得樂。雖口發言與眾生樂，而實不得，如是之觀非虛妄耶？世尊！若非虛妄，實與樂者，而諸眾生何故不以諸佛菩薩威德力故，一切受樂？若當真實，不得樂者，如佛所說：『我念往昔，獨修慈心，經此劫世七返成壞，不來此生。世界成時，生梵天中。世界壞時，生光音天。若生梵天，力勢自在，無能摧伏，于千梵中最勝最上，名大梵王。有諸眾生，皆於我所，生最上想。三十六返，作忉利天王釋提桓因，
【現代漢語翻譯】 現代漢語譯本：名為大悲；對於一切眾生心生歡喜，這叫做大喜；沒有執著和偏袒，叫做大舍；如果不見我、法相、自身，而能見到一切法平等無二，這叫做大舍；自己捨棄快樂，施與他人，這叫做大舍。善男子！只有四無量心，能夠使菩薩增長並圓滿六波羅蜜（六種到達彼岸的方法），其他的修行不一定能做到這樣。善男子！菩薩摩訶薩先獲得世間的四無量心，然後才發起阿耨多羅三藐三菩提心（無上正等正覺之心），次第才能證得出世間的境界。善男子！因為世間的無量心，才能證得出世間的無量心，因此，稱為大無量。
迦葉菩薩對佛說：『世尊！如果不能去除無利益，給予利益和快樂，實際上就沒有任何作為。像這樣思惟，就是虛妄的觀想，沒有實際的利益。世尊！譬如比丘，在觀想不凈時，看到所穿的衣服，都只是面板的表象，而實際上不是面板。所吃的東西，都看成是蟲子的樣子，而實際上不是蟲子。觀想大豆羹，看成是下等的汁液，而實際上不是糞便。觀想所吃的奶酪，猶如骨髓和腦漿，而實際上不是腦漿。觀想骨頭碎末，猶如麵粉的樣子，而實際上不是麵粉。四無量心也是這樣，不能真實地利益眾生，使他們得到快樂。雖然口頭上說要給予眾生快樂，但實際上做不到，這樣的觀想難道不是虛妄的嗎？世尊！如果不是虛妄，真的能給予快樂，那麼為什麼眾生不能因為諸佛菩薩的威德力，而一切都得到快樂呢？如果真的能給予快樂，卻得不到快樂，就像佛所說：『我回憶過去，獨自修習慈心，經歷了這劫世七次成壞，沒有再來此生。世界形成時，生在梵天中。世界壞滅時，生在光音天。如果生在梵天，力量強大，自在無礙，沒有誰能摧毀，在千梵天中最為殊勝，稱為大梵王。有許多眾生，都對我產生最崇高的想法。三十六次，我做了忉利天王釋提桓因（帝釋天），
【English Translation】 English version: It is called great compassion; to have joy in one's heart for all living beings, this is called great joy; to have no attachment or bias, this is called great equanimity; if one does not see self, the characteristics of dharma, or one's own body, but sees all dharmas as equal and non-dual, this is called great equanimity; to give up one's own happiness and give it to others, this is called great equanimity. Good man! Only the four immeasurables can enable a Bodhisattva to grow and perfect the six paramitas (six ways to reach the other shore), other practices may not necessarily do so. Good man! A Bodhisattva Mahasattva first attains the four immeasurable minds of the world, and then develops the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed perfect enlightenment), and then gradually attains the transcendental realm. Good man! Because of the immeasurable minds of the world, one can attain the immeasurable minds of the transcendental, therefore, it is called the great immeasurable.
Kasyapa Bodhisattva said to the Buddha: 'World Honored One! If one cannot remove what is not beneficial and give benefit and happiness, then there is actually nothing to do. To think like this is a false contemplation, without any real benefit. World Honored One! For example, when a Bhikshu contemplates impurity, he sees the clothes he wears as just the appearance of skin, but they are not actually skin. The food he eats, he sees as the appearance of worms, but they are not actually worms. Contemplating bean soup, he sees it as inferior liquid, but it is not actually feces. Contemplating the cheese he eats, it is like marrow and brain, but it is not actually brain. Contemplating crushed bone powder, it is like flour, but it is not actually flour. The four immeasurable minds are also like this, they cannot truly benefit sentient beings and bring them happiness. Although one says with one's mouth that one will give happiness to sentient beings, one cannot actually do it, is such contemplation not false? World Honored One! If it is not false, and one can truly give happiness, then why can't all sentient beings receive happiness through the power of the Buddhas and Bodhisattvas? If one can truly give happiness, but they do not receive happiness, it is like what the Buddha said: 'I recall in the past, I practiced loving-kindness alone, and went through seven cycles of formation and destruction of this kalpa, and did not come to this life again. When the world was formed, I was born in the Brahma Heaven. When the world was destroyed, I was born in the Abhasvara Heaven. If one is born in the Brahma Heaven, one has great power and is free and unhindered, and no one can destroy it. Among the thousand Brahma Heavens, one is the most supreme, called the Great Brahma King. Many sentient beings have the most supreme thoughts about me. Thirty-six times, I became Sakra, the king of the Trayastrimsa Heaven (Indra),'
無量百千，作轉輪王，獨修慈心，乃得如是人天果報。』若不實者，云何得與此義相應？」
佛言：「善哉，善哉！善男子！汝真勇猛，無所畏懼。」即為迦葉而說偈言：
「若於一眾生， 不生瞋恚心， 而愿與彼樂， 是名為慈善。 一切眾生中， 若起于悲心， 是名聖種性， 得福報無量。 設使五通仙， 悉滿此大地， 有大自在天， 奉施其所安。 像馬種種物， 所得福報果， 不及修一慈， 十六分中一。
「善男子！夫修慈者，實非妄想，諦是真實。若是聲聞緣覺之慈，是名虛妄。諸佛菩薩真實不虛。云何知耶？善男子！菩薩摩訶薩修行如是大涅槃者，觀土為金，觀金為土，地作水相，水作地相，水作火相，火作水相，地作風相，風作地相，隨意成就無有虛妄；觀實眾生為非眾生，觀非眾生為實眾生，悉隨意成，無有虛妄。善男子！當知菩薩四無量心，是實思惟，非不真實。複次善男子！云何名為真實思惟？謂能斷除諸煩惱故。善男子！夫修慈者能斷貪慾，修悲心者能斷瞋恚，修喜心者能斷不樂，修舍心者能斷貪恚及眾生相，以是故名真實思惟。
「複次善男子！菩薩摩訶薩四無量心，能為一切諸善根本。善男子！菩薩摩訶薩若不得見貧窮眾
【現代漢語翻譯】 現代漢語譯本 『無數百千次，做轉輪王（擁有統治世界的理想君主），僅僅修習慈心，才能獲得這樣的人天果報。』如果不是真實的，怎麼能與這個道理相符呢？」
佛說：『好啊，好啊！善男子！你真是勇猛，無所畏懼。』隨即為迦葉說偈語：
『如果對一個眾生，不生起嗔恨心，而希望他快樂，這叫做慈善。在一切眾生中，如果生起悲憫心，這叫做聖者的種性，得到的福報是無量的。即使五神通的仙人，充滿整個大地，有大自在天（欲界頂天的天主），奉獻他們所安樂的，像、馬等各種物品，所得的福報，也不及修習一分慈心，十六分之一的功德。
『善男子！修習慈心，確實不是虛妄的，確實是真實的。如果是聲聞（聽聞佛法而修行的人）緣覺（不依佛陀教導，自己悟道的人）的慈心，這叫做虛妄。諸佛菩薩的慈心是真實不虛的。怎麼知道呢？善男子！菩薩摩訶薩修行這樣的大涅槃（不生不滅的境界），觀察土為金，觀察金為土，地作水相，水作地相，水作火相，火作水相，地作風相，風作地相，隨意成就，沒有虛妄；觀察真實的眾生為非眾生，觀察非眾生為真實的眾生，都隨意成就，沒有虛妄。善男子！應當知道菩薩的四無量心（慈、悲、喜、舍），是真實的思惟，不是不真實的。再次，善男子！什麼叫做真實的思惟？就是能夠斷除各種煩惱的緣故。善男子！修習慈心能夠斷除貪慾，修習悲心能夠斷除嗔恚，修習喜心能夠斷除不快樂，修習舍心能夠斷除貪慾、嗔恚以及眾生相，因此叫做真實的思惟。
『再次，善男子！菩薩摩訶薩的四無量心，能成為一切善的根本。善男子！菩薩摩訶薩如果不能見到貧窮的眾生，
【English Translation】 English version 'Having been a Chakravartin (ideal universal ruler) countless hundreds and thousands of times, solely cultivating loving-kindness, one obtains such rewards in the human and heavenly realms.' If this were not true, how could it be consistent with this principle?」
The Buddha said, 'Excellent, excellent! Good man! You are truly courageous and fearless.' Then, he spoke the following verse for Kashyapa:
'If towards one living being, one does not generate anger, but wishes them happiness, this is called loving-kindness. Among all living beings, if one generates compassion, this is called the nature of a sage, and the merit obtained is immeasurable. Even if the five supernormal powers of sages filled the entire earth, and the great Ishvara Deva (lord of the highest heaven in the desire realm) offered what they enjoy, such as elephants, horses, and various things, the merit obtained would not equal one-sixteenth of the merit of cultivating loving-kindness.
'Good man! The cultivation of loving-kindness is indeed not a delusion, it is truly real. If it is the loving-kindness of a Shravaka (one who hears the teachings) or Pratyekabuddha (one who attains enlightenment on their own), it is called false. The loving-kindness of all Buddhas and Bodhisattvas is real and not false. How is this known? Good man! When a Bodhisattva Mahasattva cultivates such great Nirvana (the state of non-birth and non-death), they perceive earth as gold, and gold as earth; earth as water, and water as earth; water as fire, and fire as water; earth as wind, and wind as earth, achieving whatever they wish without falsehood; they perceive real beings as non-beings, and non-beings as real beings, achieving whatever they wish without falsehood. Good man! You should know that the four immeasurable minds (loving-kindness, compassion, joy, and equanimity) of a Bodhisattva are real thoughts, not unreal. Furthermore, good man! What is called real thought? It is that which can eliminate all afflictions. Good man! Cultivating loving-kindness can eliminate greed, cultivating compassion can eliminate anger, cultivating joy can eliminate displeasure, and cultivating equanimity can eliminate greed, anger, and the perception of beings; therefore, it is called real thought.
'Furthermore, good man! The four immeasurable minds of a Bodhisattva Mahasattva can be the root of all good. Good man! If a Bodhisattva Mahasattva cannot see poor beings,
生，無緣生慈。若不生慈，則不能起惠施之心，以施因緣，令諸眾生得安隱樂，所謂食飲、車乘衣服、花香床臥、舍宅燈明，如是施時，心無繫縛，不生貪著，必定迴向阿耨多羅三藐三菩提。其心爾時，無所依止，妄想永斷，不為怖畏、名稱利養，不求人天所受快樂，不生憍慢，不望返報，不為誑他。故行佈施不求富貴，凡行施時不見受者、持戒、破戒、是田、非田，此是知識、此非知識，施時不見是器、非器，不擇日時、是處、非處，亦復不計饑饉、豐樂，不見因果、此是眾生、此非眾生，是福、非福，雖復不見施者、受者、及以財物，乃至不見斷及果報，而常行施無有斷絕。善男子！菩薩若見持戒、破戒乃至果報，終不能施。若不佈施，則不具足檀波羅蜜。若不具足檀波羅蜜，則不能成阿耨多羅三藐三菩提。
「善男子！譬如有人，身被毒箭。其人眷屬，欲令安隱，為除毒故，即命良醫而為拔箭。彼人方言：『且待莫觸，我今當觀，如是毒箭從何方來？誰之所射？為是剎利、婆羅門、毗舍、首陀？』復更作念：『是何木耶？竹耶？柳耶？其鏃鐵者，何冶所出？剛耶？柔耶？其毛羽者，是何鳥翼？烏鴟鷲耶？所有毒者，為從作生自然而有？為是人毒？惡蛇毒耶？』如是癡人，竟未能知，尋便命終。善男子！菩
【現代漢語翻譯】 現代漢語譯本 『生』，是指無條件的慈愛。如果不能生起慈愛之心，就無法產生樂於佈施的心，通過佈施的因緣，使一切眾生得到安穩快樂，比如食物、飲料、車乘、衣服、花香、床鋪、房舍、燈光等。在佈施時，內心沒有束縛，不產生貪戀執著，必定將功德迴向于阿耨多羅三藐三菩提（無上正等正覺）。此時，內心沒有任何依附，妄想永遠斷絕，不為恐懼、名聲、利益所動，不追求人天所享受的快樂，不生驕傲自滿，不期望回報，不欺騙他人。因此，行佈施不求富貴，凡是佈施時，不分別接受佈施的人是持戒還是破戒，是福田還是非福田，是認識的人還是不認識的人，佈施時不分別對方是堪受佈施的器皿還是非器皿，不選擇日期、時間、地點，也不計較饑荒或豐收，不執著于因果，不分別這是眾生還是非眾生，是福還是非福。雖然不執著于佈施者、受施者以及財物，甚至不執著于斷除煩惱和果報，但仍然持續不斷地行佈施。善男子！菩薩如果執著于持戒、破戒乃至果報，最終都不能佈施。如果不能佈施，就不能圓滿檀波羅蜜（佈施的圓滿）。如果不能圓滿檀波羅蜜，就不能成就阿耨多羅三藐三菩提。 『善男子！』譬如有人，身上被毒箭射中。他的親屬爲了讓他平安，爲了去除毒素，就請來良醫為他拔箭。那人卻說：『先別動，讓我先看看，這毒箭是從哪裡來的？是誰射的？是剎利（貴族）、婆羅門（祭司）、毗舍（商人）、首陀（奴隸）？』又想：『這是什麼木頭做的？是竹子、柳樹？箭頭是鐵的，是哪個鐵匠打的？是剛硬還是柔軟？箭上的羽毛是什麼鳥的？是烏鴉、老鷹還是鷲？毒藥是天然的還是人為的？是人毒還是蛇毒？』像這樣愚癡的人，最終什麼都沒弄清楚，就死了。善男子！菩
【English Translation】 English version 'Birth' refers to unconditional loving-kindness. If one cannot generate loving-kindness, one cannot develop the mind of generosity. Through the cause of giving, all sentient beings can attain peace and happiness, such as food, drink, vehicles, clothing, flowers, fragrances, beds, dwellings, and lights. When giving, the mind is without attachment, without greed or clinging, and one will surely dedicate the merit towards Anuttara-samyak-sambodhi (unexcelled complete enlightenment). At that time, the mind has no dependence, delusions are forever severed, one is not moved by fear, fame, or gain, one does not seek the happiness enjoyed by humans or gods, one does not become arrogant, one does not expect repayment, and one does not deceive others. Therefore, one practices giving without seeking wealth and honor. Whenever one gives, one does not distinguish whether the recipient is virtuous or immoral, whether they are a field of merit or not, whether they are known or unknown. When giving, one does not distinguish whether the recipient is a suitable vessel or not, one does not choose the date, time, or place, nor does one consider famine or abundance, one does not cling to cause and effect, one does not distinguish whether this is a sentient being or not, whether it is merit or not. Although one does not cling to the giver, the receiver, or the gift, and even does not cling to the cessation of afflictions and the resulting rewards, one still continuously practices giving without interruption. Good man! If a Bodhisattva clings to virtue, immorality, or even the resulting rewards, they will ultimately be unable to give. If one cannot give, one cannot perfect the Dana Paramita (perfection of giving). If one cannot perfect the Dana Paramita, one cannot attain Anuttara-samyak-sambodhi. 'Good man!' It is like a person who is shot by a poisoned arrow. Their family, wishing them peace and to remove the poison, immediately calls for a skilled physician to remove the arrow. But the person says, 'Wait, don't touch it yet. Let me first see where this poisoned arrow came from? Who shot it? Was it a Kshatriya (noble), a Brahmin (priest), a Vaishya (merchant), or a Shudra (slave)?' And then they think, 'What kind of wood is this? Is it bamboo or willow? The arrowhead is iron, which blacksmith made it? Is it hard or soft? The feathers on the arrow, what bird are they from? A crow, an eagle, or a vulture? Is the poison natural or man-made? Is it human poison or snake poison?' Such a foolish person, in the end, does not understand anything and dies. Good man! A Bodhi
薩亦爾，若行施時，分別受者、持戒、破戒、乃至果報，終不能施。若不能施，則不具足檀波羅蜜。若不具足檀波羅蜜，則不能成阿耨多羅三藐三菩提。
「善男子！菩薩摩訶薩行佈施時，于諸眾生，慈心平等，猶如子想。又行施時，于諸眾生，起悲愍心，譬如父母瞻視病子。行施之時，其心歡喜，猶如父母，見子病癒。既施之後，其心放舍，猶如父母，見子長大，能自在活。是菩薩摩訶薩，于慈心中，佈施食時，常作是愿：『我今所施，悉與一切眾生共之，以是因緣，令諸眾生得大智食，勤進迴向無上大乘。愿諸眾生得善智食，不求聲聞緣覺之食。愿諸眾生得法喜食，不求愛食。愿諸眾生悉得般若波羅蜜食，皆令充滿，攝取無礙增上善根。愿諸眾生悟解空相，得無礙身，猶如虛空。愿諸眾生常為受者，憐愍一切，為眾福田。』善男子！菩薩摩訶薩修慈心時，凡所施食，應當堅發如是等愿。
「複次善男子！菩薩摩訶薩于慈心中佈施漿時，當作是愿：『我今所施，悉與一切眾生共之，以是因緣，令諸眾生趣大乘河，飲八味水，速涉無上菩提之道。離於聲聞緣覺枯竭，渴仰求于無上佛乘。斷煩惱渴，渴仰法味。離生死愛，愛樂大乘大般涅槃，具足法身，得諸三昧，入于甚深智慧大海。愿諸眾生，得甘露味、
【現代漢語翻譯】 現代漢語譯本：薩亦爾（Sāyì'ěr），如果行佈施時，分別對待受施者，考慮他們是持戒還是破戒，甚至考慮佈施的果報，最終都不能算是真正的佈施。如果不能真正佈施，就不能圓滿檀波羅蜜（dānbōluómì，佈施的完美）。如果不能圓滿檀波羅蜜，就不能成就阿耨多羅三藐三菩提（ānòuduōluósānmiǎosānpútí，無上正等正覺）。 善男子！菩薩摩訶薩（púsàmóhēsà，偉大的菩薩）在行佈施時，對於一切眾生，都以慈悲平等的心對待，就像對待自己的孩子一樣。又在行佈施時，對於一切眾生，生起悲憫之心，就像父母照看生病的孩子一樣。行佈施的時候，內心歡喜，就像父母看到孩子病癒一樣。佈施之後，內心放下，就像父母看到孩子長大，能夠獨立生活一樣。這位菩薩摩訶薩，在慈悲心中，佈施食物時，常常發願：『我今天所佈施的，都與一切眾生共同分享，因為這個因緣，讓一切眾生得到大智慧的食物，勤奮精進，迴向無上的大乘（dàchéng，佛教的最高教義）。愿一切眾生得到善智慧的食物，不求聲聞（shēngwén，聽聞佛法而得道者）緣覺（yuánjué，通過自身修行而得道者）的食物。愿一切眾生得到法喜的食物，不求愛慾的食物。愿一切眾生都得到般若波羅蜜（bōrěbōluómì，智慧的完美）的食物，都讓他們充滿，攝取無礙的增上善根。愿一切眾生領悟空相，得到無礙的身體，就像虛空一樣。愿一切眾生常常作為受施者，憐憫一切，成為眾生的福田。』善男子！菩薩摩訶薩修習慈悲心時，凡是佈施食物，都應當堅定地發出這樣的願望。 複次，善男子！菩薩摩訶薩在慈悲心中佈施漿水時，應當發願：『我今天所佈施的，都與一切眾生共同分享，因為這個因緣，讓一切眾生走向大乘的河流，飲用八味水，迅速渡過無上菩提的道路。遠離聲聞緣覺的枯竭，渴望追求無上的佛乘。斷除煩惱的乾渴，渴望佛法的滋味。遠離生死的愛慾，喜愛大乘的大般涅槃（dàbānnièpán，佛教的最高境界），具足法身，得到各種三昧（sānmèi，禪定），進入甚深的智慧大海。愿一切眾生，得到甘露的滋味、
【English Translation】 English version: Sāyì'ěr, if when giving alms, one discriminates among the recipients, considering whether they are observing precepts or breaking them, or even considering the karmic results, one ultimately cannot truly give. If one cannot truly give, then one cannot perfect the Dānapāramitā (the perfection of giving). If one cannot perfect the Dānapāramitā, then one cannot achieve Anuttarā-samyak-saṃbodhi (supreme perfect enlightenment). Good man! When a Bodhisattva Mahāsattva (a great Bodhisattva) practices giving, towards all sentient beings, they treat them with a compassionate and equal mind, just like treating their own children. Also, when giving, towards all sentient beings, they generate a compassionate heart, like parents caring for their sick child. When giving, their heart is joyful, like parents seeing their child recover from illness. After giving, their heart is released, like parents seeing their child grow up and be able to live independently. This Bodhisattva Mahāsattva, with a compassionate heart, when giving food, often makes this vow: 'What I give today, I share with all sentient beings, and because of this cause, may all sentient beings obtain the food of great wisdom, diligently advance, and dedicate themselves to the supreme Mahāyāna (the great vehicle of Buddhism). May all sentient beings obtain the food of good wisdom, not seeking the food of Śrāvakas (those who attain enlightenment by hearing the teachings) or Pratyekabuddhas (those who attain enlightenment through their own efforts). May all sentient beings obtain the food of Dharma joy, not seeking the food of desire. May all sentient beings obtain the food of Prajñāpāramitā (the perfection of wisdom), may they all be filled, and may they gather unobstructed and superior roots of goodness. May all sentient beings awaken to the nature of emptiness, obtain an unobstructed body, like the void. May all sentient beings always be recipients, have compassion for all, and become fields of merit for all.' Good man! When a Bodhisattva Mahāsattva cultivates a compassionate heart, whenever giving food, they should firmly make such vows. Furthermore, good man! When a Bodhisattva Mahāsattva gives juice with a compassionate heart, they should make this vow: 'What I give today, I share with all sentient beings, and because of this cause, may all sentient beings go to the river of the Mahāyāna, drink the eight-flavored water, and quickly cross the path of supreme Bodhi. May they be far from the dryness of Śrāvakas and Pratyekabuddhas, and yearn for the supreme Buddha vehicle. May they cut off the thirst of afflictions, and yearn for the taste of the Dharma. May they be far from the love of birth and death, and love the great Mahāparinirvāṇa (the ultimate state of liberation in Buddhism), possess the Dharmakāya (the body of the Dharma), obtain all Samādhis (meditative states), and enter the vast ocean of profound wisdom. May all sentient beings obtain the taste of nectar,
菩提出世、離欲寂靜如是諸味。愿諸眾生具足無量百千法味，具法味已，得見佛性，見佛性已，能雨法雨，雨法雨已，佛性遍覆，猶如虛空，復令其餘無量眾生得一法味，所謂大乘，非諸聲聞辟支佛味。愿諸眾生得一甜味，無有六種差別之味。愿諸眾生唯求法味，無礙佛法所行之味，不求餘味。』善男子！菩薩摩訶薩于慈心中佈施漿時，應當堅發如是等愿。
「複次善男子！菩薩摩訶薩于慈心中施車乘時，應作是愿：『我今所施，悉與一切眾生共之，以是因緣，普令眾產生于大乘、得住大乘、不退于乘、不動轉乘、金剛座乘，不求聲聞辟支佛乘，向于佛乘、無能伏乘、無羸乏乘、不退沒乘、無上乘、十力乘、大功德乘、未曾有乘、希有乘、難得乘、無邊乘、知一切乘。』善男子！菩薩摩訶薩于慈心中施車乘時、常應如是堅發誓愿。
「複次善男子！菩薩摩訶薩于慈心中佈施衣時，當作是愿：『我今所施，悉與一切眾生共之，以是因緣，令諸眾生得慚愧衣，法界覆身，裂諸見衣，衣服離身一尺六寸，得金色身，所受諸觸柔軟無礙，光色潤澤、面板細軟、常光無量、無色離色，愿諸眾生皆悉普得無色之身，過一切色，得入無色大般涅槃。』善男子！菩薩摩訶薩佈施衣時，應當如是堅發誓愿。
「複次善
【現代漢語翻譯】 現代漢語譯本 『菩提（覺悟）出世、遠離慾望的寂靜，就像這些味道一樣。愿一切眾生都具備無量百千種佛法的味道，具備佛法味道之後，能夠見到佛性，見到佛性之後，能夠降下佛法的甘露，降下佛法的甘露之後，佛性遍佈覆蓋，就像虛空一樣，又讓其餘無量眾生得到一種佛法的味道，這就是所謂的大乘（Mahayana），而不是那些聲聞（Sravaka）和辟支佛（Pratyekabuddha）的味道。愿一切眾生得到一種甘甜的味道，沒有六種差別之味。愿一切眾生只求佛法的味道，沒有障礙的佛法所行的味道，不求其他的味道。』善男子！菩薩摩訶薩在慈悲心中佈施飲料時，應當堅定地發出這樣的願望。 『再次，善男子！菩薩摩訶薩在慈悲心中佈施車乘時，應當這樣發願：『我今天所佈施的，都與一切眾生共同擁有，因為這個因緣，普遍讓眾生證成大乘，安住于大乘，不退轉于大乘，不動搖于大乘，到達金剛座乘，不求聲聞和辟支佛的乘，趨向于佛乘，無能戰勝的乘，沒有衰弱的乘，不退沒的乘，無上的乘，十力（Dasabala）的乘，大功德的乘，未曾有的乘，稀有的乘，難得的乘，無邊的乘，知一切的乘。』善男子！菩薩摩訶薩在慈悲心中佈施車乘時，應當常常這樣堅定地發出誓願。 『再次，善男子！菩薩摩訶薩在慈悲心中佈施衣服時，應當這樣發願：『我今天所佈施的，都與一切眾生共同擁有，因為這個因緣，讓一切眾生得到慚愧的衣服，以法界覆蓋身體，撕裂各種見解的衣服，衣服離開身體一尺六寸，得到金色之身，所感受的各種觸感柔軟無礙，光澤潤澤，面板細嫩柔軟，常光無量，無色離色，愿一切眾生都普遍得到無色之身，超越一切色，得以進入無色的大般涅槃（Mahaparinirvana）。』善男子！菩薩摩訶薩佈施衣服時，應當這樣堅定地發出誓願。 『再次，善
【English Translation】 English version 'The emergence of Bodhi (enlightenment), the tranquility of detachment, are like these flavors. May all sentient beings possess immeasurable hundreds and thousands of flavors of the Dharma, and having possessed the flavors of the Dharma, may they see the Buddha-nature. Having seen the Buddha-nature, may they be able to rain down the Dharma rain. Having rained down the Dharma rain, may the Buddha-nature pervade and cover all, like the void. And may they cause the remaining immeasurable sentient beings to obtain one flavor of the Dharma, which is the so-called Mahayana (Great Vehicle), not the flavors of the Sravakas (Hearers) and Pratyekabuddhas (Solitary Buddhas). May all sentient beings obtain one sweet flavor, without the six different flavors. May all sentient beings seek only the flavor of the Dharma, the flavor of the unobstructed Dharma practice, and not seek other flavors.' Good man! When a Bodhisattva Mahasattva gives drinks with a compassionate heart, he should firmly make such vows. 'Furthermore, good man! When a Bodhisattva Mahasattva gives vehicles with a compassionate heart, he should make this vow: 'What I give today, I share with all sentient beings. By this cause, may all sentient beings universally attain the Mahayana, abide in the Mahayana, not regress from the Mahayana, not waver from the Mahayana, reach the Vajrasana Vehicle, not seek the vehicles of Sravakas and Pratyekabuddhas, move towards the Buddha Vehicle, the invincible vehicle, the vehicle without weakness, the vehicle without regression, the supreme vehicle, the vehicle of the Ten Powers (Dasabala), the vehicle of great merit, the unprecedented vehicle, the rare vehicle, the difficult to obtain vehicle, the boundless vehicle, the vehicle that knows all.' Good man! When a Bodhisattva Mahasattva gives vehicles with a compassionate heart, he should always firmly make such vows. 'Furthermore, good man! When a Bodhisattva Mahasattva gives clothing with a compassionate heart, he should make this vow: 'What I give today, I share with all sentient beings. By this cause, may all sentient beings obtain the clothing of shame and remorse, with the Dharma realm covering their bodies, tearing apart the clothing of various views, with clothing one foot and six inches away from their bodies, obtaining golden bodies, with all sensations received being soft and unobstructed, with luster and radiance, with skin that is delicate and soft, with constant immeasurable light, without color and detached from color. May all sentient beings universally obtain bodies without color, transcend all colors, and be able to enter the great Nirvana (Mahaparinirvana) without color.' Good man! When a Bodhisattva Mahasattva gives clothing, he should firmly make such vows. 'Furthermore, good'
男子！菩薩摩訶薩于修慈中，佈施花香、涂香、末香、諸雜香時，應作是愿：『我今所施，悉與一切眾生共之，以是因緣，令諸眾生一切皆得佛花三昧，七覺妙鬘系其首頂。愿諸眾生形如滿月，所見諸色微妙第一。愿諸眾生皆成一相，百福莊嚴。愿諸眾生隨意得見可意之色。愿諸眾生常遇善友，得無礙香，離諸臭穢。愿諸眾生具諸善根無上珍寶。愿諸眾生相視和悅，無有憂苦，眾善各備，不相憂念。愿諸眾生戒香具足。愿諸眾生持無礙戒，香氣馚馥，充滿十方。愿諸眾生得堅牢戒、無悔之戒、一切智戒、離諸破戒，悉得無戒、未曾有戒、無師戒、無作戒、無荒戒、無污染戒、竟已戒、究竟戒，得平等戒，于香涂身及以斫刺，等無憎愛。愿諸眾生得無上戒、大乘之戒非小乘戒。愿諸眾生悉得具足尸波羅蜜，猶如諸佛所成就戒。愿諸眾生悉為佈施、持戒、忍辱、精進、禪智之所薰脩。愿諸眾生悉得成於大般涅槃微妙蓮花，其花香氣充滿十方。愿諸眾生純食大乘大般涅槃無上香饌，猶蜂採花但取香味。愿諸眾生悉得成就，無量功德所薰之身。』善男子！菩薩摩訶薩于慈心中施花香時，常當堅發如是誓願。
「複次善男子！菩薩摩訶薩于慈心中施床敷時，應作是愿：『我今所施，悉與一切眾生共之，以是因緣，令諸眾生
【現代漢語翻譯】 現代漢語譯本： 『善男子！菩薩摩訶薩在修習慈心時，佈施花香、涂香、末香以及各種雜香時，應當這樣發願：』我今天所佈施的，全部與一切眾生共同分享，以此因緣，愿一切眾生都能獲得佛花三昧（佛的禪定），用七覺妙鬘（七種覺悟的珍貴花環）裝飾他們的頭頂。愿一切眾生的形貌如同滿月一般圓滿，所見到的各種顏色都是微妙而第一的。愿一切眾生都成就統一的相貌，以百種福德莊嚴自身。愿一切眾生都能隨意看到自己喜歡的顏色。愿一切眾生常常遇到善友，得到無礙的香氣，遠離各種臭穢。愿一切眾生都具備各種善根，擁有無上的珍寶。愿一切眾生互相看著和悅，沒有憂愁和痛苦，各種善行都具備，不互相憂慮掛念。愿一切眾生戒香具足。愿一切眾生持守無礙的戒律，香氣芬芳，充滿十方。愿一切眾生得到堅固的戒律、無悔的戒律、一切智的戒律，遠離各種破戒的行為，都能得到無戒（不執著于戒律）、未曾有的戒律、無師自通的戒律、無造作的戒律、無荒廢的戒律、無污染的戒律、究竟的戒律、最終的戒律，得到平等的戒律，對於用香涂身或者用刀刺身，都能平等對待，沒有憎恨和喜愛。愿一切眾生得到無上的戒律、大乘的戒律，而不是小乘的戒律。愿一切眾生都能圓滿具足尸波羅蜜（持戒的圓滿），如同諸佛所成就的戒律一樣。愿一切眾生都能被佈施、持戒、忍辱、精進、禪定和智慧所熏修。愿一切眾生都能成就於大般涅槃（偉大的寂滅）的微妙蓮花，那蓮花的香氣充滿十方。愿一切眾生都純粹食用大乘大般涅槃的無上香饌，就像蜜蜂採花只取香味一樣。愿一切眾生都能成就，被無量功德所熏習的身體。』善男子！菩薩摩訶薩在慈心中佈施花香時，應當常常堅定地發出這樣的誓願。 『再次，善男子！菩薩摩訶薩在慈心中佈施床鋪時，應當這樣發願：』我今天所佈施的，全部與一切眾生共同分享，以此因緣，愿一切眾生
【English Translation】 English version: 『Good man! When a Bodhisattva Mahasattva practices loving-kindness and gives offerings of flowers, incense, perfumed powder, and various other fragrances, they should make this vow: 『May all that I give today be shared with all sentient beings. Through this cause, may all sentient beings attain the Samadhi of Buddha-flowers (the Buddha's meditative state), and may the wonderful garland of the Seven Factors of Enlightenment adorn their heads. May all sentient beings have forms as full as the full moon, and may all the colors they see be subtle and supreme. May all sentient beings achieve a unified form, adorned with a hundred blessings. May all sentient beings be able to see the colors they desire at will. May all sentient beings always encounter good friends, obtain unobstructed fragrance, and be free from all foul odors. May all sentient beings possess all good roots and supreme treasures. May all sentient beings look at each other with joy, without sorrow or suffering, possessing all good qualities, and not worrying about each other. May all sentient beings be complete in the fragrance of precepts. May all sentient beings uphold unobstructed precepts, with their fragrance spreading in all ten directions. May all sentient beings obtain firm precepts, precepts without regret, precepts of all-knowing wisdom, be free from all violations of precepts, attain precepts without attachment, unprecedented precepts, precepts without a teacher, precepts without action, precepts without waste, precepts without defilement, complete precepts, ultimate precepts, and attain equal precepts. Whether their bodies are anointed with fragrance or pierced with knives, may they treat all equally, without hatred or love. May all sentient beings obtain supreme precepts, the precepts of the Mahayana, not the precepts of the Hinayana. May all sentient beings fully accomplish the Paramita of Sila (the perfection of moral discipline), just as the precepts accomplished by all Buddhas. May all sentient beings be cultivated by giving, moral discipline, patience, diligence, meditation, and wisdom. May all sentient beings be accomplished in the wonderful lotus of Great Nirvana (the great extinction), with the fragrance of that lotus filling all ten directions. May all sentient beings purely consume the supreme fragrant food of the Great Nirvana of the Mahayana, just as bees collect honey, taking only the fragrance. May all sentient beings achieve bodies cultivated by immeasurable merits.』 Good man! When a Bodhisattva Mahasattva gives offerings of flowers and incense in loving-kindness, they should always firmly make such vows. 『Furthermore, good man! When a Bodhisattva Mahasattva gives offerings of bedding in loving-kindness, they should make this vow: 『May all that I give today be shared with all sentient beings. Through this cause, may all sentient beings
得天中天所臥之床，得大智慧，坐四禪處；臥于菩薩所臥之床，不臥聲聞、辟支佛床，離臥惡床。愿諸眾生得安樂臥，離生死床，成大涅槃師子臥床。愿諸眾生坐此床已，復為其餘無量眾生，示現神通師子游戲。愿諸眾生住此大乘大宮殿中，為諸眾生演說佛性。愿諸眾生坐無上床，不為世法之所降伏。愿諸眾生得忍辱床，離於生死饑饉凍餓。愿諸眾生得無畏床，永離一切煩惱怨賊。愿諸眾生得清凈床，專求無上正真之道。愿諸眾生得善法床，常為善友之所擁護。愿諸眾生得右脅臥床，依因諸佛所行之法。』善男子！菩薩摩訶薩于慈心中，施床敷時，應當堅發如是誓願。
「複次善男子！菩薩摩訶薩于慈心中，施捨宅時，常作是愿：『我今所施，悉與一切眾生共之，以是因緣，令諸眾生處大乘舍，修行善友所行之行、修大悲行、六波羅蜜行、大正覺行、一切菩薩所行道行、無邊廣大如虛空行。愿諸眾生皆得正念，遠離惡念。愿諸眾生悉得安住常樂我凈，永離四倒。愿諸眾生悉皆受持出世文字。愿諸眾生必為無上一切智器。愿諸眾生悉得入于甘露屋宅。愿諸眾生初、中、後心，常入大乘涅槃屋宅。愿諸眾生於未來世，常處菩薩所居宮殿。』善男子！菩薩摩訶薩于慈心中，施捨宅時，常當堅發如是誓願。
「復
【現代漢語翻譯】 現代漢語譯本：『愿眾生能得到諸天之上的床，獲得大智慧，安坐於四禪之境；愿他們能臥于菩薩所臥之床，而非聲聞、辟支佛之床，遠離惡劣之床。愿一切眾生都能安樂地睡眠，脫離生死之床，成就大涅槃的獅子臥床。愿一切眾生坐於此床后，又能為其餘無量眾生，示現神通如獅子般的遊戲。愿一切眾生安住於此大乘大宮殿中，為眾生演說佛性。愿一切眾生坐于無上之床，不被世俗之法所降伏。愿一切眾生得到忍辱之床，遠離生死中的飢餓與寒冷。愿一切眾生得到無畏之床，永遠脫離一切煩惱怨敵。愿一切眾生得到清凈之床，專心追求無上正真之道。愿一切眾生得到善法之床，常受善友的擁護。愿一切眾生得到右脅而臥之床，依循諸佛所行之法。』善男子！菩薩摩訶薩在慈悲心中，佈施床鋪時，應當堅定地發起這樣的誓願。 『複次，善男子！菩薩摩訶薩在慈悲心中，佈施房宅時，常發這樣的願望：『我今天所佈施的，都與一切眾生共同享有，以此因緣，令一切眾生安住于大乘之舍，修行善友所行之行、修大悲行、六波羅蜜行、大正覺行、一切菩薩所行之道、無邊廣大如虛空之行。愿一切眾生都能得到正念，遠離惡念。愿一切眾生都能安住于常樂我凈，永遠脫離四種顛倒。愿一切眾生都能受持出世的文字。愿一切眾生必能成為無上一切智的器皿。愿一切眾生都能進入甘露的屋宅。愿一切眾生初、中、後心，都能進入大乘涅槃的屋宅。愿一切眾生在未來世，常住于菩薩所居的宮殿。』善男子！菩薩摩訶薩在慈悲心中，佈施房宅時，應當常常堅定地發起這樣的誓願。 『複次，善男子！菩薩摩訶薩在慈悲心中，佈施飲食時，常發這樣的願望：『我今天所佈施的飲食，都與一切眾生共同享有，以此因緣，令一切眾生都能得到法喜禪悅之食，遠離一切飢餓之苦。愿一切眾生都能得到甘露之食，遠離一切煩惱之毒。愿一切眾生都能得到智慧之食，遠離一切愚癡之暗。愿一切眾生都能得到三昧之食，遠離一切散亂之苦。愿一切眾生都能得到解脫之食，遠離一切束縛之苦。愿一切眾生都能得到無上之食，遠離一切生死之苦。愿一切眾生都能得到佛法之食，遠離一切邪見之苦。愿一切眾生都能得到菩提之食，遠離一切輪迴之苦。』善男子！菩薩摩訶薩在慈悲心中，佈施飲食時，應當常常堅定地發起這樣的誓願。
【English Translation】 English version: 『May all beings obtain the bed of the heavens, gain great wisdom, and sit in the four dhyanas; may they lie on the bed of a Bodhisattva, not on the bed of a Sravaka or Pratyekabuddha, and be far from evil beds. May all beings sleep peacefully, leave the bed of birth and death, and attain the lion's bed of great Nirvana. May all beings, having sat on this bed, manifest supernatural powers like a lion's play for countless other beings. May all beings dwell in this great Mahayana palace, and expound the Buddha-nature to all beings. May all beings sit on the supreme bed, not be subdued by worldly laws. May all beings obtain the bed of patience, and be free from hunger and cold in birth and death. May all beings obtain the bed of fearlessness, and forever be free from all afflictions and enemies. May all beings obtain the bed of purity, and single-mindedly seek the supreme and true path. May all beings obtain the bed of good dharma, and always be protected by good friends. May all beings obtain the bed of lying on the right side, and follow the practices of all Buddhas.』 Good man! When a Bodhisattva Mahasattva gives a bed with a compassionate heart, he should firmly make such vows. 『Furthermore, good man! When a Bodhisattva Mahasattva gives a dwelling with a compassionate heart, he always makes this vow: 『What I give today, I share with all beings, and by this cause, may all beings dwell in the great Mahayana dwelling, practice the practices of good friends, practice great compassion, practice the six paramitas, practice great enlightenment, practice all the paths of Bodhisattvas, and practice boundless and vast actions like space. May all beings obtain right mindfulness, and be far from evil thoughts. May all beings dwell in permanence, bliss, self, and purity, and forever be free from the four inversions. May all beings receive and uphold the words of the world-transcending teachings. May all beings surely become vessels of supreme omniscience. May all beings enter the dwelling of nectar. May all beings, in their initial, middle, and final minds, enter the dwelling of great Mahayana Nirvana. May all beings in the future always dwell in the palaces of Bodhisattvas.』 Good man! When a Bodhisattva Mahasattva gives a dwelling with a compassionate heart, he should always firmly make such vows. 『Furthermore, good man! When a Bodhisattva Mahasattva gives food with a compassionate heart, he always makes this vow: 『What I give today, I share with all beings, and by this cause, may all beings obtain the food of Dharma joy and meditation, and be free from all the suffering of hunger. May all beings obtain the food of nectar, and be free from all the poison of afflictions. May all beings obtain the food of wisdom, and be free from all the darkness of ignorance. May all beings obtain the food of samadhi, and be free from all the suffering of distraction. May all beings obtain the food of liberation, and be free from all the suffering of bondage. May all beings obtain the supreme food, and be free from all the suffering of birth and death. May all beings obtain the food of the Buddha's teachings, and be free from all the suffering of wrong views. May all beings obtain the food of Bodhi, and be free from all the suffering of reincarnation.』 Good man! When a Bodhisattva Mahasattva gives food with a compassionate heart, he should always firmly make such vows.
次善男子！菩薩摩訶薩于慈心中，施燈明時，常作是愿：『我今所施，悉與一切眾生共之，以是因緣，令諸眾生光明無量，安住佛法。愿諸眾生常得照明。愿諸眾生得色微妙，光澤第一。愿諸眾生其目清凈，無諸翳網。愿諸眾生得大智炬，善解無我、無眾生相、無人無命。愿諸眾生皆得睹見清凈佛性，猶如虛空。愿諸眾生肉眼清凈，徹見十方恒沙世界。愿諸眾生得佛光明，普照十方。愿諸眾生得無礙明，皆悉得見清凈佛性。愿諸眾生得大智明，破一切闇及一闡提。愿諸眾生得無量光，普照無量諸佛世界。愿諸眾生然大乘燈，離二乘燈。愿諸眾生所得光明，滅無明闇，過於千日普照之功。愿諸眾生得火珠明，悉滅三千大千世界所有黑闇。愿諸眾生具足五眼，悟諸法相，成無師覺。愿諸眾生無見無明。愿諸眾生悉得大乘大般涅槃微妙光明，示悟眾生真實佛性。』善男子！菩薩摩訶薩于慈心中施燈明時，常應勤發如是誓願。
「善男子！一切聲聞、緣覺、菩薩、諸佛如來，所有善根，慈為根本。善男子！菩薩摩訶薩修習慈心，能生如是無量善根，所謂不凈、出息、入息、無常、生滅，四念處、七方便、三觀處、十二因緣、無我等觀，暖法、頂法、忍法、世第一法，見道、修道、正勤、如意、諸根，諸力、七菩提分、八
【現代漢語翻譯】 現代漢語譯本： 『善男子！菩薩摩訶薩在慈悲心中施捨燈火光明時，常常這樣發願：』我今天所施捨的燈光，全部與一切眾生共同分享，以此因緣，使一切眾生光明無量，安住于佛法之中。愿一切眾生常常得到光明照耀。愿一切眾生得到微妙的色身，光澤第一。愿一切眾生眼睛清凈，沒有各種翳障。愿一切眾生得到大智慧的火炬，善於理解無我、無眾生相、無人無命的道理。愿一切眾生都能見到清凈的佛性，如同虛空一般。愿一切眾生肉眼清凈，能夠徹見十方恒河沙數的世界。愿一切眾生得到佛的光明，普照十方。愿一切眾生得到無礙的光明，都能見到清凈的佛性。愿一切眾生得到大智慧的光明，破除一切黑暗以及一闡提（斷絕善根的人）。愿一切眾生得到無量的光明，普照無量諸佛的世界。愿一切眾生點燃大乘的燈，遠離二乘的燈。愿一切眾生所得到的光明，滅除無明的黑暗，超過千日普照的功德。愿一切眾生得到火珠的光明，滅除三千大千世界所有的黑暗。愿一切眾生具足五眼（肉眼、天眼、慧眼、法眼、佛眼），領悟諸法的實相，成就無師自通的覺悟。愿一切眾生沒有見解和無明。愿一切眾生都得到大乘大般涅槃的微妙光明，向眾生揭示和開悟真實的佛性。』善男子！菩薩摩訶薩在慈悲心中施捨燈火光明時，應當常常勤奮地發出這樣的誓願。 『善男子！一切聲聞（聽聞佛法而修行的人）、緣覺（通過觀察因緣而覺悟的人）、菩薩、諸佛如來，所有的善根，慈悲是根本。善男子！菩薩摩訶薩修習慈悲心，能夠產生這樣無量的善根，所謂不凈觀、出息入息觀、無常觀、生滅觀，四念處（身念處、受念處、心念處、法念處）、七方便（七種修行方法）、三觀處（空觀、假觀、中觀）、十二因緣、無我等觀，暖法（修行初期的溫暖感覺）、頂法（修行達到頂峰的感覺）、忍法（對真理的忍可）、世第一法（世間最高的修行），見道（初見真理的階段）、修道（修行真理的階段）、正勤（精進修行）、如意（修行達到心想事成的境界）、諸根（信、精進、念、定、慧五種修行能力），諸力（信力、精進力、念力、定力、慧力五種力量）、七菩提分（七種覺悟的因素）、八
【English Translation】 English version: 'Good man! When a Bodhisattva Mahasattva gives the light of a lamp with a heart of loving-kindness, he always makes this vow: 'May this light that I give today be shared with all sentient beings. By this cause and condition, may all sentient beings have immeasurable light and abide in the Buddha Dharma. May all sentient beings always receive illumination. May all sentient beings obtain subtle forms, with the most excellent radiance. May all sentient beings have pure eyes, free from all obscurations. May all sentient beings obtain the torch of great wisdom, and be skilled in understanding the principles of no-self, no sentient beings, no person, and no life. May all sentient beings be able to see the pure Buddha-nature, like the void. May all sentient beings have pure physical eyes, and be able to see through the countless worlds of the ten directions. May all sentient beings obtain the light of the Buddha, illuminating the ten directions. May all sentient beings obtain unobstructed light, and all be able to see the pure Buddha-nature. May all sentient beings obtain the light of great wisdom, breaking through all darkness and the icchantikas (those who have cut off their roots of goodness). May all sentient beings obtain immeasurable light, illuminating the immeasurable worlds of all Buddhas. May all sentient beings light the lamp of the Mahayana, and depart from the lamp of the Two Vehicles. May the light obtained by all sentient beings extinguish the darkness of ignorance, surpassing the merit of a thousand days of illumination. May all sentient beings obtain the light of the fire pearl, extinguishing all the darkness in the three thousand great thousand worlds. May all sentient beings possess the five eyes (physical eye, heavenly eye, wisdom eye, Dharma eye, Buddha eye), awaken to the true nature of all dharmas, and attain enlightenment without a teacher. May all sentient beings be free from views and ignorance. May all sentient beings obtain the subtle light of the Great Vehicle, Great Nirvana, revealing and awakening sentient beings to the true Buddha-nature.' Good man! When a Bodhisattva Mahasattva gives the light of a lamp with a heart of loving-kindness, he should always diligently make such vows. 'Good man! All the roots of goodness of all Sravakas (those who hear the Dharma and practice), Pratyekabuddhas (those who awaken through observing conditions), Bodhisattvas, and all Tathagatas, have loving-kindness as their foundation. Good man! A Bodhisattva Mahasattva, by cultivating loving-kindness, can generate such immeasurable roots of goodness, such as the contemplation of impurity, the contemplation of in-breathing and out-breathing, the contemplation of impermanence, the contemplation of arising and ceasing, the four foundations of mindfulness (mindfulness of the body, feelings, mind, and dharmas), the seven aids to enlightenment, the three contemplations (emptiness, provisional existence, and the middle way), the twelve links of dependent origination, the contemplation of no-self, the warm stage (initial feeling of warmth in practice), the peak stage (feeling of reaching the peak in practice), the forbearance stage (acceptance of truth), the highest worldly dharma (highest practice in the world), the path of seeing (initial stage of seeing the truth), the path of cultivation (stage of practicing the truth), right diligence (diligent practice), the fulfillment of wishes (practice reaching the state of wish fulfillment), the faculties (five abilities of practice: faith, diligence, mindfulness, concentration, and wisdom), the powers (five powers: faith, diligence, mindfulness, concentration, and wisdom), the seven factors of enlightenment, and the eight
聖道、四禪、四無量心、八解脫、八勝處、一切入、空、無相愿、無諍三昧，知他心智、及諸神通、知本際智、聲聞智、緣覺智、菩薩智、佛智。善男子！如是等法，慈為根本。善男子！以是義故，慈是真實，非虛妄也。若有人問：『誰是一切諸善根本？』當言慈是。以是義故，慈是真實，非虛妄也。善男子！能為善根者，名實思惟，實思惟者，即名為慈，慈即如來，慈即大乘，大乘即慈，慈即如來。善男子！慈即菩提道，菩提道即如來，如來即慈。善男子！慈即大梵，大梵即慈，慈即如來。善男子！慈者能為一切眾生而作父母，父母即慈，慈即如來。善男子！慈者乃是不可思議，諸佛境界不可思議，諸佛境界即是慈也，當知慈者即是如來。善男子！慈者即是眾生佛性，如是佛性，久為煩惱之所覆蔽故，令眾生不得睹見，佛性即慈，慈即如來。善男子！慈即大空，大空即慈，慈即如來。善男子！慈即虛空，虛空即慈，慈即如來。善男子！慈即是常，常即是法，法即是僧，僧即是慈，慈即如來。善男子！慈即是樂，樂即是法，法即是僧，僧即是慈，慈即如來。善男子！慈即是凈，凈即是法，法即是僧，僧即是慈，慈即如來。善男子！慈即是我，我即是法，法即是僧，僧即是慈，慈即如來。善男子！慈即甘露，甘露即慈，
【現代漢語翻譯】 現代漢語譯本：聖道（āryamārga，通往解脫的道路）、四禪（catvāri dhyānāni，四種禪定狀態）、四無量心（catvāri apramāṇāni，四種無限的慈悲心）、八解脫（aṣṭa vimokṣāḥ，八種解脫方式）、八勝處（aṣṭāv abhibvāyatanāni，八種克服感官的禪定）、一切入（kṛtsnāyatana，完全融入禪定）、空（śūnyatā，空性）、無相愿（animitta praṇidhāna，無相的願望）、無諍三昧（araṇa samādhi，無諍的禪定），知他心智（paracitta jñāna，瞭解他人思想的能力）、及諸神通（abhijñā，超自然能力）、知本際智（pūrva-nivāsānusmṛti-jñāna，瞭解過去世的能力）、聲聞智（śrāvakajñāna，聲聞弟子的智慧）、緣覺智（pratyekabuddhajñāna，緣覺的智慧）、菩薩智（bodhisattvajñāna，菩薩的智慧）、佛智（buddhajñāna，佛陀的智慧）。善男子！像這些法，慈悲是根本。善男子！因為這個原因，慈悲是真實的，不是虛妄的。如果有人問：『誰是一切善的根本？』應當說慈悲是。因為這個原因，慈悲是真實的，不是虛妄的。善男子！能夠成為善根的，叫做真實思惟，真實思惟的，就叫做慈悲，慈悲就是如來，慈悲就是大乘，大乘就是慈悲，慈悲就是如來。善男子！慈悲就是菩提道，菩提道就是如來，如來就是慈悲。善男子！慈悲就是大梵天，大梵天就是慈悲，慈悲就是如來。善男子！慈悲能夠為一切眾生做父母，父母就是慈悲，慈悲就是如來。善男子！慈悲是不可思議的，諸佛的境界是不可思議的，諸佛的境界就是慈悲，應當知道慈悲就是如來。善男子！慈悲就是眾生的佛性，這樣的佛性，長久被煩惱所覆蓋，使得眾生不能看見，佛性就是慈悲，慈悲就是如來。善男子！慈悲就是大空，大空就是慈悲，慈悲就是如來。善男子！慈悲就是虛空，虛空就是慈悲，慈悲就是如來。善男子！慈悲就是常，常就是法，法就是僧，僧就是慈悲，慈悲就是如來。善男子！慈悲就是樂，樂就是法，法就是僧，僧就是慈悲，慈悲就是如來。善男子！慈悲就是凈，凈就是法，法就是僧，僧就是慈悲，慈悲就是如來。善男子！慈悲就是我，我就是法，法就是僧，僧就是慈悲，慈悲就是如來。善男子！慈悲就是甘露，甘露就是慈悲， 慈悲就是如來。
【English Translation】 English version: The Noble Path (āryamārga, the path to liberation), the Four Dhyanas (catvāri dhyānāni, four states of meditative absorption), the Four Immeasurables (catvāri apramāṇāni, four boundless states of loving-kindness), the Eight Liberations (aṣṭa vimokṣāḥ, eight ways of liberation), the Eight Overcomings (aṣṭāv abhibvāyatanāni, eight meditations for overcoming the senses), the All-Encompassing (kṛtsnāyatana, complete absorption in meditation), Emptiness (śūnyatā, the state of emptiness), the Signless Aspiration (animitta praṇidhāna, aspiration without a sign), the Non-Contention Samadhi (araṇa samādhi, meditation of non-contention), the Knowledge of Others' Minds (paracitta jñāna, the ability to know others' thoughts), and the various Supernormal Powers (abhijñā, supernatural abilities), the Knowledge of Past Lives (pūrva-nivāsānusmṛti-jñāna, the ability to know past lives), the Wisdom of the Śrāvakas (śrāvakajñāna, the wisdom of the disciples), the Wisdom of the Pratyekabuddhas (pratyekabuddhajñāna, the wisdom of the solitary realizers), the Wisdom of the Bodhisattvas (bodhisattvajñāna, the wisdom of the bodhisattvas), and the Wisdom of the Buddhas (buddhajñāna, the wisdom of the Buddhas). Good man! For these dharmas, loving-kindness is the root. Good man! For this reason, loving-kindness is real, not false. If someone asks: 『Who is the root of all good?』 One should say it is loving-kindness. For this reason, loving-kindness is real, not false. Good man! That which can be the root of good is called true contemplation, and true contemplation is called loving-kindness. Loving-kindness is the Tathagata, loving-kindness is the Mahayana, the Mahayana is loving-kindness, and loving-kindness is the Tathagata. Good man! Loving-kindness is the path to Bodhi, the path to Bodhi is the Tathagata, and the Tathagata is loving-kindness. Good man! Loving-kindness is the Great Brahma, the Great Brahma is loving-kindness, and loving-kindness is the Tathagata. Good man! Loving-kindness can be a parent to all beings, parents are loving-kindness, and loving-kindness is the Tathagata. Good man! Loving-kindness is inconceivable, the realm of the Buddhas is inconceivable, the realm of the Buddhas is loving-kindness, and one should know that loving-kindness is the Tathagata. Good man! Loving-kindness is the Buddha-nature of beings, and this Buddha-nature has long been covered by afflictions, causing beings not to see it. Buddha-nature is loving-kindness, and loving-kindness is the Tathagata. Good man! Loving-kindness is the Great Emptiness, the Great Emptiness is loving-kindness, and loving-kindness is the Tathagata. Good man! Loving-kindness is space, space is loving-kindness, and loving-kindness is the Tathagata. Good man! Loving-kindness is permanence, permanence is the Dharma, the Dharma is the Sangha, the Sangha is loving-kindness, and loving-kindness is the Tathagata. Good man! Loving-kindness is bliss, bliss is the Dharma, the Dharma is the Sangha, the Sangha is loving-kindness, and loving-kindness is the Tathagata. Good man! Loving-kindness is purity, purity is the Dharma, the Dharma is the Sangha, the Sangha is loving-kindness, and loving-kindness is the Tathagata. Good man! Loving-kindness is the self, the self is the Dharma, the Dharma is the Sangha, the Sangha is loving-kindness, and loving-kindness is the Tathagata. Good man! Loving-kindness is nectar, nectar is loving-kindness, and loving-kindness is the Tathagata.
慈即佛性，佛性即法，法即是僧，僧即是慈，慈即如來。善男子！慈者即是一切菩薩無上之道，道即是慈，慈即如來。善男子！慈者即是諸佛世尊無量境界，無量境界即是慈也，當知是慈即是如來。
「善男子，慈若無常，無常即慈，當知是慈，是聲聞慈。善男子！慈若是苦，苦即是慈，當知是慈是聲聞慈。善男子！慈若不凈，不凈即慈，當知是慈是聲聞慈。善男子！慈若無我，無我即慈，當知是慈是聲聞慈。善男子！慈若妄想，妄想即慈，當知是慈是聲聞慈。善男子！慈若不名檀波羅蜜，非檀之慈，當知是慈是聲聞慈，乃至般若波羅蜜亦復如是。善男子！慈若不能利益眾生，如是之慈是聲聞慈。善男子！慈若不入一乘之道，當知是慈是聲聞慈。善男子！慈若不能覺了諸法，當知是慈是聲聞慈。善男子！慈若不能見如來性，當知是慈是聲聞慈。善男子！慈若見法，悉是有相，當知是慈是聲聞慈。善男子！慈若有漏，有漏慈者是聲聞慈。善男子！慈若有為，有為之慈是聲聞慈。善男子！慈若不能住于初住，非初住慈，當知即是聲聞慈也。善男子！慈若不能得佛十力、四無所畏，當知是慈是聲聞慈。善男子！慈若能得四沙門果，當知是慈是聲聞慈也。
「善男子！慈若有、無、非有、非無，如是之慈，非諸聲
【現代漢語翻譯】 現代漢語譯本：慈愛即是佛性（Buddha-nature），佛性即是法（Dharma），法即是僧（Sangha），僧即是慈愛，慈愛即是如來（Tathagata）。善男子！慈愛即是一切菩薩（Bodhisattva）無上的道（path），道即是慈愛，慈愛即是如來。善男子！慈愛即是諸佛世尊（Buddha-Bhagavan）無量的境界，無量的境界即是慈愛，應當知道這慈愛即是如來。 『善男子，如果慈愛是無常的，無常即是慈愛，應當知道這慈愛是聲聞（Sravaka）的慈愛。善男子！如果慈愛是苦的，苦即是慈愛，應當知道這慈愛是聲聞的慈愛。善男子！如果慈愛是不清凈的，不清凈即是慈愛，應當知道這慈愛是聲聞的慈愛。善男子！如果慈愛是無我的，無我即是慈愛，應當知道這慈愛是聲聞的慈愛。善男子！如果慈愛是妄想，妄想即是慈愛，應當知道這慈愛是聲聞的慈愛。善男子！如果慈愛不名為檀波羅蜜（Dana Paramita，佈施波羅蜜），不是佈施的慈愛，應當知道這慈愛是聲聞的慈愛，乃至般若波羅蜜（Prajna Paramita，智慧波羅蜜）也是如此。善男子！如果慈愛不能利益眾生，這樣的慈愛是聲聞的慈愛。善男子！如果慈愛不入一乘之道（Ekayana），應當知道這慈愛是聲聞的慈愛。善男子！如果慈愛不能覺悟諸法，應當知道這慈愛是聲聞的慈愛。善男子！如果慈愛不能見到如來性，應當知道這慈愛是聲聞的慈愛。善男子！如果慈愛見到法，全部是有相的，應當知道這慈愛是聲聞的慈愛。善男子！如果慈愛是有漏的，有漏的慈愛是聲聞的慈愛。善男子！如果慈愛是有為的，有為的慈愛是聲聞的慈愛。善男子！如果慈愛不能安住于初住（first stage of Bodhisattva path），不是初住的慈愛，應當知道這就是聲聞的慈愛。善男子！如果慈愛不能得到佛的十力（ten powers of a Buddha）、四無所畏（four fearlessnesses），應當知道這慈愛是聲聞的慈愛。善男子！如果慈愛能夠得到四沙門果（four fruits of a Sramana），應當知道這慈愛是聲聞的慈愛。』 『善男子！如果慈愛是有、無、非有、非無，這樣的慈愛，不是諸聲聞的慈愛。
【English Translation】 English version: Loving-kindness is the Buddha-nature, Buddha-nature is the Dharma, Dharma is the Sangha, Sangha is loving-kindness, and loving-kindness is the Tathagata. Good man! Loving-kindness is the unsurpassed path of all Bodhisattvas, the path is loving-kindness, and loving-kindness is the Tathagata. Good man! Loving-kindness is the immeasurable realm of all Buddhas-Bhagavans, the immeasurable realm is loving-kindness, and you should know that this loving-kindness is the Tathagata. 'Good man, if loving-kindness is impermanent, impermanence is loving-kindness, you should know that this loving-kindness is the loving-kindness of a Sravaka. Good man! If loving-kindness is suffering, suffering is loving-kindness, you should know that this loving-kindness is the loving-kindness of a Sravaka. Good man! If loving-kindness is impure, impurity is loving-kindness, you should know that this loving-kindness is the loving-kindness of a Sravaka. Good man! If loving-kindness is without self, without self is loving-kindness, you should know that this loving-kindness is the loving-kindness of a Sravaka. Good man! If loving-kindness is delusion, delusion is loving-kindness, you should know that this loving-kindness is the loving-kindness of a Sravaka. Good man! If loving-kindness is not called Dana Paramita (perfection of giving), not the loving-kindness of giving, you should know that this loving-kindness is the loving-kindness of a Sravaka, and so it is with Prajna Paramita (perfection of wisdom). Good man! If loving-kindness cannot benefit sentient beings, such loving-kindness is the loving-kindness of a Sravaka. Good man! If loving-kindness does not enter the path of Ekayana (one vehicle), you should know that this loving-kindness is the loving-kindness of a Sravaka. Good man! If loving-kindness cannot realize all dharmas, you should know that this loving-kindness is the loving-kindness of a Sravaka. Good man! If loving-kindness cannot see the Buddha-nature, you should know that this loving-kindness is the loving-kindness of a Sravaka. Good man! If loving-kindness sees dharmas, all are with characteristics, you should know that this loving-kindness is the loving-kindness of a Sravaka. Good man! If loving-kindness is with outflows, loving-kindness with outflows is the loving-kindness of a Sravaka. Good man! If loving-kindness is conditioned, conditioned loving-kindness is the loving-kindness of a Sravaka. Good man! If loving-kindness cannot abide in the first stage (of Bodhisattva path), not the loving-kindness of the first stage, you should know that this is the loving-kindness of a Sravaka. Good man! If loving-kindness cannot attain the ten powers of a Buddha and the four fearlessnesses, you should know that this loving-kindness is the loving-kindness of a Sravaka. Good man! If loving-kindness can attain the four fruits of a Sramana, you should know that this loving-kindness is the loving-kindness of a Sravaka.' 'Good man! If loving-kindness is existent, non-existent, neither existent nor non-existent, such loving-kindness is not the loving-kindness of all Sravakas.'
聞、辟支佛等所能思議。善男子！慈若不可思議，法不可思議，佛性不可思議，如來亦不可思議。善男子！菩薩摩訶薩住于大乘大般涅槃，修如是慈，雖復安於睡眠之中，而不睡眠，勤精進故；雖常覺悟，亦無覺悟，以無眠故；于睡眠中，諸天雖護，亦無護者，不行惡故；眠不惡夢，無有不善，離睡眠故；命終之後，雖生梵天，亦無所生，得自在故。善男子！夫修慈者，能得成就如是無量無邊功德。善男子！是大涅槃微妙經典，亦能成就如是無量無邊功德，諸佛如來亦得成就如是無量無邊功德。」◎
大般涅槃經卷第十五 大正藏第 12 冊 No. 0374 大般涅槃經
大般涅槃經卷第十六
北涼天竺三藏曇無讖譯梵行品第八之二
◎迦葉菩薩白佛言：「世尊！菩薩摩訶薩所有思惟，悉是真實，聲聞緣覺非真實者；一切眾生何故不以菩薩威力，等受快樂？若諸眾生實不得樂，當知菩薩所修慈心為無利益。」
佛言：「善男子！菩薩之慈，非不利益。善男子！有諸眾生，或必受苦，或有不受。若有眾生必受苦者，菩薩之慈為無利益，謂一闡提。若有受苦不必定者，菩薩之慈則為利益，令彼眾生悉受快樂。善男子！譬如有人，遙見師子、虎豹、豺狼、羅剎鬼等，自然生怖，夜行
【現代漢語翻譯】 現代漢語譯本：這些境界不是聲聞（Śrāvaka，指聽聞佛陀教誨而修行的人）、辟支佛（Pratyekabuddha，指獨自悟道而未宣講佛法的人）等所能思議的。善男子！慈愛是不可思議的，佛法是不可思議的，佛性是不可思議的，如來（Tathāgata，佛的稱號）也是不可思議的。善男子！菩薩摩訶薩（Bodhisattva-mahāsattva，指發大心願、行菩薩道的大修行者）安住于大乘（Mahāyāna，佛教的一個主要流派，強調普度眾生）大般涅槃（Mahāparinirvāṇa，指佛陀的最終涅槃）之中，修習這樣的慈愛，即使在睡眠之中，也並非真的在睡眠，因為他們勤奮精進；雖然常常覺醒，也並非真的覺醒，因為他們沒有睡眠；在睡眠中，諸天雖然守護他們，也並非真的需要守護，因為他們不行惡事；睡眠時不做惡夢，沒有不善的念頭，因為他們已經遠離了睡眠的困擾；命終之後，即使生於梵天（Brahmaloka，色界天的最高層），也並非真的有所生，因為他們已經獲得了自在。善男子！修習慈愛的人，能夠獲得成就這樣無量無邊的功德。善男子！這部《大涅槃經》這部微妙的經典，也能夠成就這樣無量無邊的功德，諸佛如來也能夠成就這樣無量無邊的功德。 迦葉菩薩（Kāśyapa，佛陀的十大弟子之一）對佛說：『世尊！菩薩摩訶薩所有的思惟都是真實的，而聲聞緣覺的思惟不是真實的；為什麼一切眾生不能憑藉菩薩的威力，平等地享受快樂呢？如果眾生確實不能得到快樂，那麼應當知道菩薩所修的慈心是沒有利益的。』 佛說：『善男子！菩薩的慈愛並非沒有利益。善男子！有些眾生必定會受苦，有些眾生則不會受苦。如果有些眾生必定會受苦，那麼菩薩的慈愛對他們就沒有利益，比如一闡提（icchantika，指斷絕善根的人）。如果有些眾生受苦並非是必然的，那麼菩薩的慈愛對他們就有利益，能夠使這些眾生都享受到快樂。善男子！譬如有人，遠遠地看見獅子、老虎、豹子、豺狼、羅剎鬼（Rākṣasa，一種惡鬼）等，自然會產生恐懼，夜間行走時會更加害怕。』
【English Translation】 English version: These realms are not within the contemplation of Śrāvakas (those who hear the Buddha's teachings and practice), Pratyekabuddhas (those who attain enlightenment on their own without teaching others), and others. Good man! Loving-kindness is inconceivable, the Dharma is inconceivable, Buddha-nature is inconceivable, and the Tathāgata (the Buddha) is also inconceivable. Good man! Bodhisattva-mahāsattvas (great beings who have taken the bodhisattva vow) who dwell in the Mahāyāna (the Great Vehicle) Mahāparinirvāṇa (the final nirvana) cultivate such loving-kindness, and even while sleeping, they are not truly sleeping, because they are diligent in their practice; though they are always awake, they are not truly awake, because they have no sleep; while sleeping, though the devas (gods) protect them, they are not truly protected, because they do not engage in evil; they do not have bad dreams while sleeping, and they have no unwholesome thoughts, because they have transcended the troubles of sleep; after death, even if they are born in the Brahmaloka (the highest heaven in the realm of form), they are not truly born, because they have attained freedom. Good man! Those who cultivate loving-kindness can attain such immeasurable and boundless merits. Good man! This subtle scripture of the Mahāparinirvāṇa Sūtra can also accomplish such immeasurable and boundless merits, and the Buddhas, the Tathāgatas, can also accomplish such immeasurable and boundless merits. Kāśyapa Bodhisattva (one of the Buddha's ten great disciples) said to the Buddha: 'World Honored One! All the thoughts of Bodhisattva-mahāsattvas are true, while the thoughts of Śrāvakas and Pratyekabuddhas are not true; why is it that all sentient beings cannot equally enjoy happiness through the power of the Bodhisattvas? If sentient beings truly cannot attain happiness, then it should be known that the loving-kindness cultivated by the Bodhisattvas is without benefit.' The Buddha said: 'Good man! The loving-kindness of the Bodhisattvas is not without benefit. Good man! Some sentient beings are destined to suffer, while others are not. If some sentient beings are destined to suffer, then the loving-kindness of the Bodhisattvas is without benefit for them, such as the icchantikas (those who have severed their roots of goodness). If the suffering of some sentient beings is not inevitable, then the loving-kindness of the Bodhisattvas is beneficial for them, enabling these sentient beings to all enjoy happiness. Good man! For example, if someone sees lions, tigers, leopards, jackals, Rākṣasas (a type of demon), etc., from afar, they will naturally feel fear, and they will be even more afraid when walking at night.'
見杌亦生怖畏。善男子！如是諸人自然怖畏。眾生如是，見修慈者自然受樂。善男子！以是義故，菩薩修慈是實思惟，非無利益。
「善男子！我說是慈，有無量門，所謂神通。善男子！如提婆達，教阿阇世，欲害如來。是時我入王舍大城，次第乞食，阿阇世王即放護財狂醉之象，欲令害我及諸弟子。其象爾時，蹋殺無量百千眾生，眾生死已，多有血氣，是象嗅已，狂醉倍常。見我翼從，被服赤色，謂呼是血，而復見趣。我弟子中未離欲者，四怖馳走，唯除阿難。爾時王舍大城之中一切人民，同時舉聲啼哭號泣，作如是言：『怪哉，如來今日滅沒，如何正覺一旦散壞？』是時調達，心生歡喜：『瞿曇沙門滅沒甚善，從今已往真是不現。快哉此計，我願得遂。』善男子！我于爾時，為欲降伏護財象故，即入慈定，舒手示之，即於五指出五師子。是象見已，其心怖畏，尋即失糞，舉身投地，敬禮我足。善男子！我于爾時，手五指頭實無師子，乃是修慈善根力故，令彼調伏。
「複次善男子！我欲涅槃，始初發足向拘尸那城，有五百力士，于其中路，平治掃灑，中有一石，眾欲舉棄，盡力不能。我時憐愍，即起慈心，彼諸力士，尋即見我，以足母指舉此大石，擲置虛空，還以手接，安置右掌，吹令碎末，復還聚
【現代漢語翻譯】 現代漢語譯本 見到木樁也會感到恐懼。善男子！像這樣的人自然會感到恐懼。眾生就是這樣，見到修習慈愛的人自然會感到快樂。善男子！因為這個緣故，菩薩修習慈愛是真實的思考，並非沒有利益。
『善男子！我所說的慈愛，有無量的法門，例如神通。善男子！比如提婆達多（Devadatta，佛陀的堂弟，試圖謀害佛陀），教唆阿阇世（Ajatasattu，摩揭陀國王）想要加害如來。當時我進入王舍大城（Rajagrha，古印度城市），依次乞食，阿阇世王就放出守護財物的狂象，想要傷害我和我的弟子。那頭像當時，踐踏殺死了無數的眾生，眾生死後，有很多血氣，這頭象聞到后，更加狂暴。它看到我的隨從，穿著紅色的衣服，以為是血，又向我們衝來。我的弟子中沒有斷除慾望的，都驚恐地逃跑了，只有阿難（Ananda，佛陀的十大弟子之一）沒有逃跑。當時王舍大城中的所有人民，同時發出哭泣的號叫聲，這樣說道：『奇怪啊，如來今天就要滅亡了嗎，怎麼正覺（Sammasambuddha，佛陀的稱號）一下子就散壞了？』當時提婆達多，心中歡喜：『喬達摩（Gotama，佛陀的姓）沙門滅亡真是太好了，從今以後真的不會再出現了。這個計劃真是太好了，我希望能夠成功。』善男子！我當時，爲了降伏守護財物的象，就進入慈定，伸出手指示它，就在五個指頭中出現五隻獅子。這頭象看到后，心中恐懼，立刻就失禁了，全身倒在地上，恭敬地禮拜我的腳。善男子！我當時，手的五個指頭實際上並沒有獅子，而是因為修習慈愛的善根力量，才讓它被調伏。
『再次，善男子！我將要涅槃（Nirvana，佛教的最高境界），剛開始邁步走向拘尸那城（Kusinagara，佛陀涅槃之地），有五百個力士，在路中間，平整打掃，中間有一塊石頭，大家想要舉起來扔掉，用盡力氣也不能。我當時憐憫他們，就生起慈心，那些力士，立刻看到我，用腳的拇指舉起這塊大石頭，扔到空中，又用手接住，放在右掌上，吹成粉末，又重新聚攏。
【English Translation】 English version They are also frightened by the sight of a stump. Good man! Such people are naturally fearful. This is how sentient beings are; seeing those who cultivate loving-kindness, they naturally experience joy. Good man! For this reason, the Bodhisattva's cultivation of loving-kindness is a real contemplation, not without benefit.
'Good man! I say that loving-kindness has limitless doors, such as supernormal powers. Good man! For example, Devadatta (Buddha's cousin who tried to harm him) taught Ajatasattu (King of Magadha) to harm the Tathagata. At that time, I entered the great city of Rajagrha (ancient Indian city), begging for alms in order, and King Ajatasattu released a drunken elephant guarding his wealth, intending to harm me and my disciples. At that time, the elephant trampled and killed countless beings. After the beings died, there was much blood, and the elephant, having smelled it, became even more frenzied. Seeing my followers, dressed in red, it thought it was blood and rushed towards us again. Those of my disciples who had not yet abandoned desire fled in terror, except for Ananda (one of the ten great disciples of the Buddha). At that time, all the people in the great city of Rajagrha cried out in unison, saying: 'How strange, is the Tathagata going to perish today? How can the Sammasambuddha (title of the Buddha) suddenly be destroyed?' At that time, Devadatta was delighted in his heart: 'It is very good that the Samana Gotama (Buddha's family name) has perished. From now on, he will truly not appear again. This plan is excellent, I hope it will succeed.' Good man! At that time, in order to subdue the elephant guarding the wealth, I entered the Samadhi of loving-kindness, extended my hand to show it, and five lions appeared from my five fingers. When the elephant saw this, it was terrified, immediately lost control of its bowels, fell to the ground, and respectfully bowed at my feet. Good man! At that time, there were actually no lions on the five fingers of my hand, but it was through the power of the good roots of cultivating loving-kindness that it was subdued.
'Furthermore, good man! When I was about to enter Nirvana (the highest state in Buddhism), I had just begun to walk towards the city of Kusinagara (the place of Buddha's Nirvana). There were five hundred strong men in the middle of the road, leveling and sweeping. There was a stone in the middle, and everyone wanted to lift it and throw it away, but they could not with all their strength. At that time, I had compassion for them and generated a mind of loving-kindness. Those strong men immediately saw me lift this large stone with the big toe of my foot, throw it into the air, catch it again with my hand, place it on my right palm, blow it into powder, and then gather it again.
合。令彼力士貢高心息，即為略說種種法要，令其俱發阿耨多羅三藐三菩提心。善男子！如來爾時，實不以指舉此大石在虛空中，還置右掌吹令碎末複合如本。善男子！當知即是慈善根力，令諸力士見如是事。
「複次善男子！此南天竺有一大城名首波羅，於是城中有一長者，名曰盧至，為眾導主，已於過去無量佛所，殖眾善本。善男子！彼大城中一切人民，信伏邪道，奉事尼犍。我時欲度彼長者故，從王舍城至彼城邑，其路中間相去六十五由旬，步涉而往，為欲化度彼諸人故。彼眾尼犍，聞我欲至首波羅城，即作是念：『沙門瞿曇若至此者，此諸人民便當舍我，更不供給，我等窮悴，奈何自活。』諸尼犍輩，各各分散告彼城人：『沙門瞿曇今欲來此。然彼沙門，委棄父母，東西馳騁，所至之處，能令土地穀米不登，人民饑饉，死亡者眾，病瘦相尋，無可救解。瞿曇無賴，純將諸惡、羅剎鬼神以為侍從。無父無母、孤窮之人，而來咨啟，為作門徒。所可教詔，純說虛空，隨其至處，初無安樂。』彼人聞已，即懷怖畏，頭面敬禮尼犍子足，白言：『大師！我等今者，當設何計？』尼犍答言：『沙門瞿曇，性好叢林、流泉、清水，外設有者，宜應破壞。汝等便可相與出城，諸有之處斫伐令盡，莫使有遺。流泉井池，
【現代漢語翻譯】 現代漢語譯本：於是，讓那些力士貢高我慢的心平息下來，就為他們簡略地宣說種種佛法要義，使他們都發起阿耨多羅三藐三菩提心（無上正等正覺之心）。善男子！如來當時，實際上並沒有用手指舉起這塊大石頭在虛空中，再放回右掌，吹氣使它粉碎，又複合如初。善男子！應當知道，這正是慈善的根力，使得那些力士見到這樣的事情。 現代漢語譯本：『再者，善男子！這南天竺（南印度）有一座大城，名叫首波羅（Subala），在這城中有一位長者，名叫盧至（Ruchi），是眾人的領導者，他已經在過去無量諸佛那裡，種下了許多善根。善男子！那座大城裡的一切人民，都信奉邪道，侍奉尼犍（Nigantha，耆那教徒）。我當時爲了度化那位長者，從王舍城（Rajagrha）走到那座城邑，路途相隔六十五由旬（yojana，古印度長度單位），步行前往，是爲了教化那些人。那些尼犍，聽說我將要到首波羅城，就想：『沙門瞿曇（Gautama，釋迦牟尼）如果到了這裡，這些人就會捨棄我們，不再供養，我們就會窮困潦倒，如何生存？』那些尼犍們，各自散開，告訴城裡的人：『沙門瞿曇現在要來這裡。然而那個沙門，拋棄父母，到處奔走，他所到的地方，能使土地穀米不豐收，人民飢餓，死亡的人很多，疾病纏身，無法救治。瞿曇是個無賴，專門帶著各種惡鬼、羅剎鬼神作為侍從。那些無父無母、孤苦伶仃的人，前來求教，就成為他的門徒。他所教導的，純粹是虛無縹緲的道理，他所到的地方，從來沒有安樂。』那些人聽了，就感到恐懼害怕，向尼犍子的腳頂禮，說道：『大師！我們現在，應當怎麼辦？』尼犍回答說：『沙門瞿曇，喜歡叢林、流水、清泉，凡是有這些地方，都應該破壞。你們可以一起出城，把所有這些地方都砍伐乾淨，不要留下任何遺漏。把流水、井池，
【English Translation】 English version: Then, having calmed the arrogant minds of those strong men, he briefly explained various essential aspects of the Dharma, causing them all to generate the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, complete, and perfect enlightenment). Good man! At that time, the Tathagata did not actually lift that large stone with his finger into the air, then place it back on his right palm, blow on it to shatter it into dust, and then restore it to its original form. Good man! You should know that this was the power of the roots of loving-kindness, which enabled those strong men to witness such an event. English version: Furthermore, good man! In this southern India, there is a large city called Subala. In this city, there is an elder named Ruchi, who is the leader of the people. He has already planted many roots of goodness in the presence of countless Buddhas in the past. Good man! All the people in that large city believed in heretical paths and served the Niganthas (Jain ascetics). At that time, in order to liberate that elder, I traveled from Rajagrha to that city, a distance of sixty-five yojanas (an ancient Indian unit of distance), walking on foot, in order to teach those people. Those Niganthas, hearing that I was about to arrive in Subala, thought: 『If the Shramana Gautama (Shakyamuni Buddha) comes here, these people will abandon us and no longer provide for us. We will become impoverished, how will we survive?』 The Niganthas dispersed and told the people of the city: 『The Shramana Gautama is coming here now. However, that Shramana has abandoned his parents and wanders everywhere. Wherever he goes, he causes the land to yield poor harvests, the people to suffer from hunger, many to die, and diseases to spread, with no cure. Gautama is a rogue who brings along various evil spirits and Rakshasa demons as his attendants. Those who are without parents, orphaned, and destitute come to him for guidance and become his disciples. What he teaches is purely empty and illusory doctrines. Wherever he goes, there is never any peace.』 When those people heard this, they became fearful and bowed their heads to the feet of the Niganthas, saying: 『Master! What should we do now?』 The Niganthas replied: 『The Shramana Gautama likes forests, flowing streams, and clear springs. Wherever these exist, they should be destroyed. You should all go out of the city together and cut down all such places, leaving nothing behind. The flowing streams and wells,
悉置糞尸。堅閉城門，各嚴器仗，當壁防護，勤自固守。彼設來者，莫令得前，若不前者，汝當安隱。我等亦當作種種術，令彼瞿曇，複道還去。』彼諸人民聞是語已，敬諾施行，斬伐樹木，污辱諸水，莊嚴器仗，牢自防護。
「善男子！我于爾時至彼城已，不見一切樹木叢林，唯見諸人莊嚴器仗，當壁自守。見是事已，尋生憐愍，慈心向之，所有樹木還生如本，復更生長其餘諸樹不可稱計；河池井泉，其水清凈，盈滿其中，如青琉璃，生眾雜花，彌覆其上，變其城壁為紺琉璃；城內人民悉得徹見我及大眾。門自開闢，無能制者，所嚴器仗，變成雜花。盧至長者而為上首，與其人民，俱共相隨往至佛所。我即為說種種法要，令彼諸人，一切皆發阿耨多羅三藐三菩提心。善男子！我于爾時，實不化作種種樹木、清凈流水、盈滿河池，變其本城為紺琉璃，令彼人民徹見於我，開其城門，器仗為花。善男子！當知皆是慈善根力，能令彼人見如是事。◎
「◎複次善男子！舍衛城中有婆羅門女，姓婆私吒，唯有一子，愛之甚重，遇病命終。爾時女人，愁毒入心，狂亂失性，裸身無恥，遊行四衢，啼哭失聲，唱言：『子子，汝何處去？』周遍城邑，無有疲已。而是女人，已於先佛殖眾德本。善男子！我於是女起慈愍
【現代漢語翻譯】 現代漢語譯本：他們把糞便和屍體堆積起來，緊閉城門，各自準備好武器，靠著城墻防守，努力自我固守。他們說：『如果那些人來了，不要讓他們靠近，如果他們不靠近，你們就安全了。我們也要施展各種法術，讓那個瞿曇（Gautama，釋迦牟尼的姓）原路返回。』那些人民聽了這些話，恭敬地答應並執行，砍伐樹木，污染水源，準備好武器，牢固地自我防衛。 『善男子！我那時到達那座城后，沒有看到任何樹木叢林，只看到人們準備好武器，靠著城墻自我防守。看到這些情況后，我立刻生起憐憫之心，以慈悲心對待他們，所有的樹木都恢復了原樣，而且生長出更多數不清的樹木；河流池塘，泉水清澈，充滿其中，像青色的琉璃一樣，生長出各種各樣的花朵，覆蓋在上面，把他們的城墻變成了紺青色的琉璃；城裡的人民都能清楚地看到我和大眾。城門自己打開，沒有人能夠阻止，他們準備的武器，都變成了各種各樣的花朵。盧至（Lu Zhi）長者為首，和他的民眾一起，跟隨我來到佛陀所在的地方。我隨即為他們宣說了各種佛法要義，使他們所有的人，都發起了阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心）。善男子！我那時，實際上並沒有化現出各種樹木、清澈的流水、充滿的河流池塘，把他們的城墻變成紺青色的琉璃，讓那些人民清楚地看到我，打開他們的城門，武器變成花朵。善男子！應當知道，這一切都是慈善的根力，能夠讓那些人看到這樣的景象。』 『◎又，善男子！舍衛城（Śrāvastī）中有一個婆羅門（Brahmin）女子，姓婆私吒（Vasiṣṭha），只有一個兒子，非常愛他，兒子因病去世。那時，這個女人，悲傷痛苦進入內心，精神錯亂，赤身裸體，在四通八達的街道上，哭喊著說：『兒子啊兒子，你去了哪裡？』她走遍了整個城市，沒有感到疲憊。而這個女人，已經在過去的佛那裡種下了許多功德的根本。善男子！我對這個女人產生了慈悲憐憫之心。
【English Translation】 English version: They piled up dung and corpses, firmly closed the city gates, each prepared their weapons, defended themselves against the walls, and diligently guarded themselves. They said, 『If those people come, do not let them approach; if they do not approach, you will be safe. We will also perform various magic arts to make that Gautama (釋迦牟尼的姓) return the way he came.』 When those people heard these words, they respectfully agreed and carried them out, cutting down trees, polluting the water sources, preparing weapons, and firmly defending themselves. 『Good man! When I arrived at that city at that time, I did not see any trees or forests, but only saw people preparing weapons and defending themselves against the walls. Seeing this, I immediately felt compassion and treated them with loving-kindness. All the trees returned to their original state, and even more countless trees grew; the rivers, ponds, and springs were clear, filled to the brim, like blue lapis lazuli, and various flowers grew, covering them. Their city walls were transformed into dark blue lapis lazuli; the people inside the city could clearly see me and the assembly. The gates opened by themselves, and no one could stop them. The weapons they had prepared turned into various flowers. The elder Lu Zhi (盧至) took the lead, and together with his people, followed me to where the Buddha was. I then spoke to them about various essential teachings of the Dharma, causing all of them to generate the mind of anuttara-samyak-sambodhi (阿耨多羅三藐三菩提心, the mind of unsurpassed, complete, and perfect enlightenment). Good man! At that time, I did not actually transform various trees, clear flowing water, full rivers and ponds, transform their city walls into dark blue lapis lazuli, allow those people to clearly see me, open their city gates, or turn weapons into flowers. Good man! You should know that all of this is the power of the roots of loving-kindness, which enabled those people to see such things.』 『◎Furthermore, good man! In the city of Śrāvastī (舍衛城) there was a Brahmin (婆羅門) woman, whose surname was Vasiṣṭha (婆私吒), who had only one son, whom she loved very much. The son died of illness. At that time, this woman, with sorrow and pain entering her heart, became mentally deranged, naked, running around the crossroads, crying out, 『Son, son, where have you gone?』 She wandered throughout the city without feeling tired. This woman had already planted many roots of merit with past Buddhas. Good man! I felt compassion and pity for this woman.』
心。是時女人即得見我，便生子想，還得本心，前抱我身，嗚唼我口。我時即告侍者阿難：『汝可持衣與是女人。』既與衣已，便為種種說諸法要。是女聞法，歡喜踴躍，發阿耨多羅三藐三菩提心。善男子！我于爾時實非彼子，彼非我母，亦無抱持。善男子！當知皆是慈善根力，令彼女人見如是事。
「複次善男子！波羅㮈城有優婆夷，字曰摩訶斯那達多，已於過去無量先佛種諸善根。是優婆夷，夏九十日，請命眾僧，奉施醫藥。是時眾中有一比丘，身嬰重病。良醫診之，當須肉藥，若得肉者，病則可除，若不得肉，命將不全。時優婆夷聞醫此言，尋持黃金，遍至市𠪩，唱如是言：『誰有肉賣，吾以金買，若有肉者，當等與金。』周遍城市，求不能得。是優婆夷尋自取刀割其髀肉，切以為臛，下種種香，送病比丘。比丘服已，病即得差。是優婆夷患瘡苦惱，不能堪忍，即發聲言：『南無佛陀南無佛陀。』我于爾時在舍衛城，聞其音聲，於是女人起大慈心，是女尋見，我持良藥，涂其瘡上，還合如本。我即為其種種說法，聞法歡喜，發阿耨多羅三藐三菩提心。善男子！我于爾時，實不往至波羅㮈城，持藥涂是優婆夷瘡。善男子！當知皆是慈善根力，令彼女人見如是事。
「複次善男子！調達惡人，貪不知足
【現代漢語翻譯】 現代漢語譯本 當時，那女人立刻看見了我，便生起了愛子之想，恢復了本來的心意，上前抱著我的身體，親吻我的嘴。我當時就告訴侍者阿難：『你可以把衣服給這個女人。』給了衣服之後，我就為她宣說了種種佛法的要義。這女人聽了佛法，歡喜踴躍，發起了阿耨多羅三藐三菩提心（無上正等正覺之心）。善男子！我當時實際上不是她的兒子，她也不是我的母親，也沒有抱持這回事。善男子！應當知道，這都是慈善的根力，使得那女人看見了這樣的事情。 又，善男子！在波羅㮈城（Varanasi）有一位優婆夷（Upasika，女居士），名叫摩訶斯那達多（Mahasenadatta），她已經在過去無量諸佛那裡種下了各種善根。這位優婆夷，在夏季九十天里，供養僧眾，佈施醫藥。當時僧眾中有一位比丘（bhiksu，和尚），身患重病。良醫診斷後說，需要肉藥，如果能得到肉，病就可以痊癒，如果得不到肉，性命將不保。當時優婆夷聽到醫生這樣說，就拿著黃金，跑遍了市場，大聲喊道：『誰有肉賣，我用金子買，如果有肉，我將等價給予金子。』她跑遍了整個城市，都求不到肉。這位優婆夷就自己拿起刀割下自己大腿上的肉，切成肉羹，放入各種香料，送給生病的比丘。比丘服下後，病就痊癒了。這位優婆夷因為傷口疼痛難忍，就發出聲音說：『南無佛陀（Namo Buddha，皈依佛陀），南無佛陀。』我當時在舍衛城（Sravasti），聽到了她的聲音，對這個女人生起了大慈悲心，這女人立刻看見我拿著良藥，塗在她的傷口上，傷口恢復如初。我隨即為她宣說了種種佛法，她聽了佛法，歡喜，發起了阿耨多羅三藐三菩提心。善男子！我當時實際上沒有去波羅㮈城，也沒有拿藥涂這位優婆夷的傷口。善男子！應當知道，這都是慈善的根力，使得那女人看見了這樣的事情。 又，善男子！提婆達多（Devadatta）這個惡人，貪得無厭。
【English Translation】 English version At that time, the woman immediately saw me, and she conceived the thought of a son, regaining her original mind. She came forward, embraced my body, and kissed my mouth. I then told my attendant Ananda: 『You may give clothes to this woman.』 After giving the clothes, I then explained to her the essential principles of various Dharmas. This woman, upon hearing the Dharma, rejoiced and was elated, and she generated the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, right, and perfect enlightenment). Good man! At that time, I was not actually her son, nor was she my mother, and there was no such thing as embracing. Good man! You should know that all of this was due to the power of the roots of charity, which caused that woman to see such things. Furthermore, good man! In the city of Varanasi, there was an Upasika (female lay practitioner) named Mahasenadatta, who had already planted various roots of goodness with countless Buddhas in the past. This Upasika, during the ninety days of summer, provided for the Sangha (monastic community), offering medicine. At that time, there was a Bhiksu (monk) in the Sangha who was seriously ill. A good physician diagnosed him and said that he needed meat as medicine. If he could get meat, his illness could be cured, but if he could not get meat, his life would be in danger. When the Upasika heard the doctor say this, she took gold and went all over the market, shouting: 『Who has meat to sell? I will buy it with gold. If there is meat, I will give gold of equal value.』 She searched throughout the city but could not find any meat. This Upasika then took a knife and cut the flesh from her own thigh, sliced it into a stew, added various spices, and sent it to the sick Bhiksu. After the Bhiksu consumed it, his illness was cured. This Upasika, suffering from the pain of the wound, could not bear it and cried out: 『Namo Buddha (Homage to the Buddha), Namo Buddha.』 At that time, I was in Sravasti, and I heard her voice. I generated great compassion for this woman, and she immediately saw me holding good medicine, applying it to her wound, and the wound healed as before. I then explained various Dharmas to her. She heard the Dharma, rejoiced, and generated the mind of Anuttara-samyak-sambodhi. Good man! At that time, I did not actually go to Varanasi, nor did I apply medicine to the wound of this Upasika. Good man! You should know that all of this was due to the power of the roots of charity, which caused that woman to see such things. Furthermore, good man! Devadatta, that evil person, was insatiably greedy.
，多服穌故，頭痛腹痛，受大苦惱，不能堪忍，發如是言：『南無佛陀南無佛陀。』我時住在優禪尼城，聞其音聲，即生慈心。爾時調達尋便見我，往至其所，手摩頭腹，授與鹽湯，而令服之，服已平復。善男子！我實不往調婆達所，摩其頭腹授湯令服。善男子！當知皆是慈善根力，令調婆達見如是事。
「複次善男子！憍薩羅國有諸群賊，其數五百，群黨抄劫，為害滋甚。波斯匿王患其縱暴，遣兵伺捕，得已挑目，遂著黑闇叢林之下。是諸群賊，已於先佛殖眾德本，既失目已，受大苦惱，各作是言：『南無佛陀南無佛陀，我等今者無有救護。』啼哭號啕。我時住在祇洹精舍，聞其音聲，即生慈心，時有涼風，吹香山中種種香藥，滿其眼眶，尋還得眼，如本不異。諸賊開眼，即見如來，住立其前而為說法。賊聞法已，發阿耨多羅三藐三菩提心。善男子！我于爾時實不作風，吹香山中種種香藥，住其人前而為說法。善男子！當知皆是慈善根力，令彼群賊見如是事。
「複次善男子！琉璃太子以愚癡故，廢其父王，自立為主。復念宿嫌，多害釋種，取萬二千釋種諸女，刵劓耳鼻，斷截手足，推之坑塹。時諸女人，身受苦惱，作如是言：『南無佛陀南無佛陀，我等今者無有救護。』復大號啕。是諸女人，已於先
【現代漢語翻譯】 現代漢語譯本：'因為過量服用酥油，導致頭痛腹痛，承受巨大的痛苦，難以忍受，便發出這樣的呼喊：『南無佛陀（皈依佛陀），南無佛陀（皈依佛陀）。』當時我住在優禪尼城，聽到他們的聲音，立刻生起慈悲之心。那時，提婆達多（佛陀的堂弟，后為佛陀的反對者）隨即看見我，走到他們那裡，用手按摩他們的頭和腹部，給他們鹽湯喝，喝了之後就恢復了。善男子！我實際上並沒有去提婆達多那裡，按摩他們的頭腹，給他們湯喝。善男子！應當知道，這都是慈善的根力，使得提婆達多看到這樣的事情。 現代漢語譯本：'再者，善男子！憍薩羅國（古印度十六雄國之一）有五百個強盜，他們結黨搶劫，為害非常嚴重。波斯匿王（憍薩羅國國王）對他們的暴行感到憂慮，派遣士兵搜捕，抓到后挖出他們的眼睛，把他們扔到黑暗的叢林之下。這些強盜，因為過去在先佛那裡種下許多善根，失去眼睛后，承受巨大的痛苦，各自說道：『南無佛陀（皈依佛陀），南無佛陀（皈依佛陀），我們現在沒有救護。』他們啼哭號叫。當時我住在祇洹精舍（佛陀在世時常住的精舍），聽到他們的聲音，立刻生起慈悲之心，那時有涼風，吹來香山中各種香藥，充滿他們的眼眶，他們的眼睛立刻恢復，和原來一樣。這些強盜睜開眼睛，就看見如來（佛陀的稱號），站在他們面前為他們說法。強盜們聽了佛法后，發起了阿耨多羅三藐三菩提心（無上正等正覺之心）。善男子！我當時實際上並沒有製造風，吹來香山中的各種香藥，站在他們面前為他們說法。善男子！應當知道，這都是慈善的根力，使得那些強盜看到這樣的事情。 現代漢語譯本：'再者，善男子！琉璃太子（波斯匿王的兒子）因為愚癡，廢黜了他的父王，自己當了國王。又想起過去的仇恨，殘害釋迦族人，抓來一萬二千名釋迦族的女子，割掉她們的耳朵和鼻子，砍斷她們的手腳，把她們推入坑中。當時這些女子，身體承受痛苦，說道：『南無佛陀（皈依佛陀），南無佛陀（皈依佛陀），我們現在沒有救護。』又大聲號哭。這些女子，因為過去在先
【English Translation】 English version: 'Because of excessive consumption of ghee, they suffered from headaches and stomachaches, enduring great pain, unable to bear it, and uttered these words: 『Namo Buddhaya (Homage to the Buddha), Namo Buddhaya (Homage to the Buddha).』 At that time, I was residing in the city of Ujjeni, and upon hearing their voices, I immediately generated a compassionate heart. Then, Devadatta (Buddha's cousin, later an opponent of the Buddha) immediately saw me, went to them, massaged their heads and abdomens, gave them salt water to drink, and after drinking it, they recovered. Good man! I did not actually go to Devadatta, massage their heads and abdomens, and give them water to drink. Good man! You should know that all of this was due to the power of charitable roots, which caused Devadatta to see such things. English version: 'Furthermore, good man! In the country of Kosala (one of the sixteen ancient Indian kingdoms), there were five hundred bandits who formed gangs and robbed, causing great harm. King Pasenadi (King of Kosala) was worried about their violence and sent soldiers to hunt them down. After capturing them, they gouged out their eyes and threw them into a dark forest. These bandits, because they had planted many virtuous roots with previous Buddhas, suffered great pain after losing their eyes, and each said: 『Namo Buddhaya (Homage to the Buddha), Namo Buddhaya (Homage to the Buddha), we have no protection now.』 They cried and wailed. At that time, I was residing in the Jeta Grove (a monastery where the Buddha often stayed during his lifetime), and upon hearing their voices, I immediately generated a compassionate heart. Then, there was a cool breeze that blew various fragrant herbs from the Fragrant Mountain, filling their eye sockets, and their eyes immediately recovered, just as before. The bandits opened their eyes and saw the Tathagata (title of the Buddha), standing before them and teaching the Dharma. After hearing the Dharma, the bandits generated the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed perfect enlightenment). Good man! I did not actually create the wind at that time, blow various fragrant herbs from the Fragrant Mountain, and stand before them to teach the Dharma. Good man! You should know that all of this was due to the power of charitable roots, which caused those bandits to see such things. English version: 'Furthermore, good man! Prince Virudhaka (son of King Pasenadi), due to his ignorance, deposed his father and made himself king. Remembering past grudges, he harmed the Shakya clan, capturing twelve thousand Shakya women, cutting off their ears and noses, severing their hands and feet, and throwing them into pits. At that time, these women, suffering physical pain, said: 『Namo Buddhaya (Homage to the Buddha), Namo Buddhaya (Homage to the Buddha), we have no protection now.』 They also cried loudly. These women, because they had planted
佛種諸善根，我于爾時在竹林中，聞其音聲，即起慈心。諸女爾時，見我來至迦毗羅城，以水洗瘡，以藥傅之，苦痛尋除，耳鼻手足，還復如本。我時即為略說法要，悉令俱發阿耨多羅三藐三菩提心，即于大愛道比丘尼所，出家受具足戒。善男子！如來爾時實不往至迦毗羅城，以水洗瘡傅藥止苦。善男子！當知皆是慈善根力，令彼女人得如是事，悲喜之心亦復如是。善男子！以是義故，菩薩摩訶薩修慈思惟，即是真實，非虛妄也。善男子！夫無量者不可思議，菩薩所行不可思議，諸佛所行亦不可思議，是大乘典大涅槃經亦不可思議。
「複次善男子！菩薩摩訶薩修慈悲喜已，得住極愛一子之地。善男子！云何是地名曰極愛？複名一子？善男子！譬如父母，見子安隱，心大歡喜。菩薩摩訶薩住是地中，亦復如是，視諸眾生同於一子，見修善者生大歡喜，是故此地名曰極愛。善男子！譬如父母見子遇患，心生苦惱，愍之愁毒，初無舍離。菩薩摩訶薩住是地中亦復如是，見諸眾生，為煩惱病之所纏切，心生愁惱，憂念如子，身諸毛孔，血皆流出，是故此地，名為一子。善男子！如人小時，拾取土塊、糞穢、瓦石、枯骨、木枝，置於口中，父母見已，恐為其患，左手捉頭，右手挑出。菩薩摩訶薩住是地中，亦復如是，見
【現代漢語翻譯】 現代漢語譯本 佛陀的善根，我那時在竹林中，聽到那聲音，就生起了慈悲之心。那些女子當時，見我來到迦毗羅城（Kapilavastu，古印度釋迦族城邦），用水清洗她們的瘡，用藥敷上，痛苦立刻消除，耳鼻手足，恢復如初。我當時就為她們略說佛法要義，使她們都發起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺之心），就在大愛道比丘尼（Mahaprajapati Gautami，佛陀姨母，首位比丘尼）那裡，出家受了具足戒。善男子！如來當時實際上沒有去迦毗羅城，用水洗瘡敷藥止痛。善男子！應當知道，這都是慈善根力的作用，使那些女子得到這樣的結果，悲喜之心也是如此。善男子！因為這個緣故，菩薩摩訶薩修習慈悲的思惟，就是真實的，不是虛妄的。善男子！無量是不可思議的，菩薩的修行是不可思議的，諸佛的修行也是不可思議的，這部大乘經典《大涅槃經》（Mahaparinirvana Sutra）也是不可思議的。
「再者，善男子！菩薩摩訶薩修習慈悲喜之後，就能安住于極愛一子之地。善男子！什麼是這個名為極愛，又名一子之地呢？善男子！譬如父母，見到孩子平安無事，心中非常歡喜。菩薩摩訶薩安住在這個境界中，也是如此，看待一切眾生如同自己的獨子，見到修行善法的人就生起極大的歡喜，所以這個境界稱為極愛。善男子！譬如父母見到孩子遭遇疾病，心中生起苦惱，憐憫他，憂愁痛苦，從不捨棄。菩薩摩訶薩安住在這個境界中也是如此，見到一切眾生，被煩惱的疾病所纏繞，心中生起憂愁苦惱，憂念他們如同自己的孩子，甚至全身的毛孔都流出血來，所以這個境界稱為一子。善男子！譬如小孩子，撿起土塊、糞便、瓦礫、枯骨、樹枝，放到口中，父母見到后，擔心他因此生病，就用左手抓住他的頭，用右手把東西挑出來。菩薩摩訶薩安住在這個境界中，也是如此，見到
【English Translation】 English version The seeds of Buddha's good roots, at that time I was in the bamboo grove, heard that sound, and immediately arose a heart of compassion. Those women at that time, seeing me come to Kapilavastu (an ancient city-state of the Shakya clan in India), washed their sores with water, applied medicine, and the pain was immediately relieved, their ears, nose, hands, and feet were restored to their original state. At that time, I briefly explained the essentials of the Dharma to them, causing them all to generate the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, complete, and perfect enlightenment), and then at the place of Mahaprajapati Gautami (Buddha's aunt, the first bhikkhuni), I left home and received the full precepts. Good man! The Tathagata did not actually go to Kapilavastu at that time, wash sores with water, or apply medicine to stop the pain. Good man! You should know that all of this was due to the power of the roots of charity, which enabled those women to obtain such results, and the feelings of sorrow and joy were also like this. Good man! Because of this reason, the Bodhisattva Mahasattva's practice of compassionate contemplation is real, not false. Good man! The immeasurable is inconceivable, the practice of the Bodhisattva is inconceivable, the practice of the Buddhas is also inconceivable, and this Mahayana scripture, the Mahaparinirvana Sutra, is also inconceivable.
「Furthermore, good man! After the Bodhisattva Mahasattva cultivates compassion, joy, and equanimity, they can dwell in the state of extreme love for an only child. Good man! What is this state called extreme love, and also called the state of an only child? Good man! For example, parents, seeing their child safe and sound, feel great joy in their hearts. The Bodhisattva Mahasattva, dwelling in this state, is also like this, regarding all sentient beings as their only child, and when they see those who cultivate good deeds, they feel great joy, therefore this state is called extreme love. Good man! For example, when parents see their child suffering from illness, they feel distress in their hearts, pity him, and are worried and pained, never abandoning him. The Bodhisattva Mahasattva, dwelling in this state, is also like this, seeing all sentient beings, entangled by the illness of afflictions, they feel distress and worry in their hearts, thinking of them as their own child, even to the point that blood flows from all the pores of their body, therefore this state is called the state of an only child. Good man! For example, when a child is young, they pick up clods of dirt, feces, tiles, dry bones, and branches, and put them in their mouth, and when the parents see this, they worry that the child will become ill, so they grab the child's head with their left hand and use their right hand to pick the things out. The Bodhisattva Mahasattva, dwelling in this state, is also like this, seeing
諸眾生法身未增，或行身口意業不善，菩薩見已，則以智手拔之令出，不欲令彼流轉生死受諸苦惱，是故此地，複名一子。善男子！譬如父母，所愛之子舍而終亡，父母愁惱，愿與並命。菩薩亦爾，見一闡提墮于地獄，亦愿與俱生地獄中。何以故？是一闡提若受苦時，或生一念改悔之心，我即當爲說種種法，令彼得生一念善根。是故此地，複名一子。善男子！譬如父母，唯有一子，其子睡寤、行住、坐臥，心常念之；若有罪咎，善言誘喻，不加其惡。菩薩摩訶薩亦復如是，見諸眾生若墮地獄、畜生、餓鬼，或人、天中，造作善惡，心常念之，初不放舍。若行諸惡，終不生瞋，以惡加之，是故此地，複名一子。」
迦葉菩薩白佛言：「世尊！如佛所說，其言秘密，我今智淺，云何能解？若諸菩薩住一子地，能如是者，云何如來昔為國王行菩薩時，斷絕爾所婆羅門命？若得此地，則應護念。若不得者，復何因緣不墮地獄？若使等視一切眾生，同於子想如羅睺羅，何故復向提婆達多說如是言：『癡人無羞，食人涕唾。』令彼聞已，生於瞋恨，起不善心，出佛身血。提婆達多造是惡已，如來複記，當墮地獄一劫受罪。世尊！如是之言云何于義不相違背？世尊！須菩提者住虛空地，凡欲入城求乞飲食，要先觀人，若有於己
【現代漢語翻譯】 現代漢語譯本 諸位眾生的法身沒有增長，或者他們的身、口、意行為不善，菩薩見到這種情況，就會用智慧之手把他們拉出來，不希望他們繼續在生死輪迴中遭受各種痛苦。因此，這個階段又被稱為『一子』。善男子！比如父母，他們所愛的孩子去世了，父母會感到悲傷和痛苦，甚至希望自己能和孩子一起死去。菩薩也是這樣，看到一闡提（斷絕善根的人）墮入地獄，也願意和他們一起墮入地獄。為什麼呢？因為當一闡提在地獄受苦時，如果生起哪怕一絲悔改之心，我就會為他們宣說各種佛法，讓他們生起一絲善根。因此，這個階段又被稱為『一子』。善男子！比如父母，只有一個孩子，孩子無論是睡醒、行走、站立還是坐臥，父母都會時刻想著他；如果孩子犯了錯，父母會用善言勸導，不會用惡語責罵。菩薩摩訶薩也是這樣，看到眾生墮入地獄、畜生、餓鬼道，或者在人道、天道中，造作善業或惡業，都會時刻想著他們，從不放棄。如果眾生做了惡事，菩薩也不會因此生氣，用惡行對待他們。因此，這個階段又被稱為『一子』。 迦葉菩薩對佛說：『世尊！您所說的這些話非常深奧，我現在的智慧淺薄，怎麼能夠理解呢？如果菩薩住在『一子地』，能夠做到這樣，那麼如來您以前做國王修行菩薩道時，為什麼會殺害那麼多的婆羅門呢？如果菩薩達到了這個境界，就應該愛護眾生。如果沒有達到這個境界，又為什麼不會墮入地獄呢？如果菩薩平等看待一切眾生，像對待自己的孩子羅睺羅一樣，為什麼又要對提婆達多說：『你這個愚癡的人，不知羞恥，吃別人的鼻涕和唾液。』讓他聽了之後，心生嗔恨，起了惡念，甚至傷害佛陀的身體。提婆達多做了這些惡事之後，如來您又預言他會墮入地獄，受一劫的罪。世尊！這些話怎麼才能在道理上不互相矛盾呢？世尊！須菩提住在虛空地，每次進城乞食，都要先觀察對方，如果對方對自己
【English Translation】 English version When the Dharmakaya (spiritual body) of beings has not increased, or when their actions of body, speech, and mind are not virtuous, Bodhisattvas, upon seeing this, use their wisdom-hand to pull them out, not wishing them to continue in the cycle of birth and death, suffering all kinds of afflictions. Therefore, this stage is also called 『One Child』. Good man! For example, when parents』 beloved child dies, the parents feel sorrow and pain, even wishing to die with their child. Bodhisattvas are also like this; seeing an Icchantika (one who has severed their roots of goodness) fall into hell, they also wish to fall into hell with them. Why? Because when the Icchantika is suffering in hell, if they have even one thought of repentance, I will then speak various Dharmas for them, enabling them to generate one root of goodness. Therefore, this stage is also called 『One Child』. Good man! For example, parents have only one child, and whether the child is waking, walking, standing, or sitting, the parents are always thinking of them; if the child commits a fault, the parents will gently persuade them with kind words, not adding to their suffering with harsh words. Bodhisattva Mahasattvas are also like this; seeing beings fall into hell, the animal realm, or the realm of hungry ghosts, or in the human or heavenly realms, creating good or bad karma, they are always thinking of them, never abandoning them. If beings commit evil deeds, Bodhisattvas will not become angry because of this, nor treat them with evil. Therefore, this stage is also called 『One Child.』 Bodhisattva Kasyapa said to the Buddha, 『World Honored One! What you have said is very profound, and my wisdom is shallow, how can I understand it? If Bodhisattvas dwell in the 『One Child』 stage and can do this, then why did the Tathagata, when you were a king practicing the Bodhisattva path, kill so many Brahmins? If Bodhisattvas have attained this stage, they should protect all beings. If they have not attained this stage, then why would they not fall into hell? If Bodhisattvas view all beings equally, like their own child Rahula, why did you say to Devadatta, 『You foolish person, without shame, eating the snot and saliva of others?』 causing him to feel anger, generate evil thoughts, and even harm the Buddha』s body. After Devadatta committed these evil deeds, the Tathagata then predicted that he would fall into hell and suffer for one kalpa. World Honored One! How can these words not contradict each other in meaning? World Honored One! Subhuti dwells in the space stage, and whenever he enters a city to beg for food, he first observes the people, if they are
生嫌嫉心，則止不行，乃至極饑，猶不行乞，何以故？是須菩提常作是念：『我憶往昔于福田所生一惡念，由是因緣墮大地獄，受種種苦。我今寧饑，終日不食，終不令彼於我起嫌，墮于地獄受苦惱也。』復作是念：『若有眾生嫌我立者，我當終日端坐不起。若有眾生嫌我坐者，我當終日立不移處，行臥亦爾。』是須菩提，護眾生故，尚起是心，何況菩薩？菩薩若得一子地者，何緣如來出是粗言，使諸眾生起重噁心。」
「善男子！汝今不應作如是難，言佛如來為諸眾生作煩惱因緣。善男子！假使蚊嘴能盡海底，如來終不為諸眾生作煩惱因緣。善男子！假令大地悉為非色，水為堅相，火為冷相，風為住相；三寶佛性及以虛空，作無常相；如來終不為諸眾生作煩惱因緣。善男子！假使毀犯四重禁罪及一闡提、謗正法者，現身得成十力、無畏、三十二相、八十種好，如來終不為諸眾生作煩惱因緣。善男子！假使聲聞辟支佛等常住不變，如來終不為諸眾生作煩惱因緣。善男子！假使十住諸菩薩等，犯四重禁、作一闡提、誹謗正法，如來終不為諸眾生作煩惱因緣。善男子！假使一切無量眾生喪滅佛性，如來究竟入般涅槃，如來終不為諸眾生作煩惱因緣。善男子！假使擲罥能繫縛風，齒能破鐵，爪壞須彌，如來終不為諸眾
【現代漢語翻譯】 現代漢語譯本：如果（須菩提）生起嫌棄嫉妒之心，就會停止乞食，甚至到了極度飢餓的地步，仍然不會去乞討，這是為什麼呢？因為須菩提常常這樣想：『我回憶過去在福田（指可以種福報的地方，如佛、僧）之處，生起一個惡念，因為這個因緣，墮入大地獄，遭受種種痛苦。我現在寧願飢餓，整天不吃飯，也絕不讓別人對我產生嫌棄，從而墮入地獄遭受苦惱。』他又這樣想：『如果有眾生嫌棄我站立，我就整天端坐不起。如果有眾生嫌棄我坐著，我就整天站立不動，行走和躺臥也是如此。』須菩提爲了護念眾生，尚且生起這樣的心，更何況是菩薩呢？菩薩如果證得初地（菩薩修行階位的第一階段），如來怎麼會說出這樣粗俗的話，使眾生生起嚴重的噁心呢？」 『善男子！你現在不應該這樣責難，說佛如來是為眾生製造煩惱的因緣。善男子！假使蚊子的嘴能吸乾整個海底，如來也絕不會為眾生製造煩惱的因緣。善男子！假使整個大地都變成無色，水變成堅硬的固體，火變成寒冷的，風變成靜止的；三寶（佛、法、僧）的佛性和虛空，都變成無常的；如來也絕不會為眾生製造煩惱的因緣。善男子！假使毀犯四重禁罪（比丘、比丘尼的四種根本戒律）以及一闡提（斷絕善根的人）、誹謗正法的人，現世就能成就十力（佛的十種力量）、無畏（佛的四種無所畏懼）、三十二相（佛的三十二種殊勝相貌）、八十種好（佛的八十種細微美好之處），如來也絕不會為眾生製造煩惱的因緣。善男子！假使聲聞（聽聞佛法而修行的人）、辟支佛（不依師教，自己覺悟的人）等常住不變，如來也絕不會為眾生製造煩惱的因緣。善男子！假使十住（菩薩修行階位的十個階段）的菩薩等，犯四重禁、成為一闡提、誹謗正法，如來也絕不會為眾生製造煩惱的因緣。善男子！假使一切無量眾生喪失佛性，如來最終進入般涅槃（佛的最終寂滅），如來也絕不會為眾生製造煩惱的因緣。善男子！假使投擲的繩索能捆住風，牙齒能咬碎鋼鐵，爪子能破壞須彌山（佛教中的山王），如來也絕不會為眾生製造煩惱的因緣。』
【English Translation】 English version: If (Subhuti) were to develop feelings of aversion and jealousy, he would stop begging for alms. Even if he were extremely hungry, he still would not beg. Why is this? It is because Subhuti often thinks: 『I recall that in the past, in a field of merit (referring to places where one can accumulate merit, such as with the Buddha or Sangha), I had one evil thought. Because of this, I fell into the great hell and suffered all kinds of pain. Now, I would rather be hungry and not eat all day than let others develop aversion towards me, causing them to fall into hell and suffer.』 He also thinks: 『If there are beings who dislike my standing, I will sit still all day. If there are beings who dislike my sitting, I will stand still all day. The same applies to walking and lying down.』 Subhuti, for the sake of protecting sentient beings, would even have such thoughts. How much more so would a Bodhisattva? If a Bodhisattva has attained the first Bhumi (the first stage of a Bodhisattva's path), how could the Tathagata utter such coarse words, causing sentient beings to develop severe ill will?」 『Good man! You should not make such a criticism, saying that the Buddha Tathagata is creating causes for affliction for sentient beings. Good man! Even if a mosquito's mouth could drain the entire ocean, the Tathagata would never create causes for affliction for sentient beings. Good man! Even if the entire earth were to become colorless, water were to become solid, fire were to become cold, and wind were to become still; if the Buddha-nature of the Three Jewels (Buddha, Dharma, Sangha) and space were to become impermanent; the Tathagata would never create causes for affliction for sentient beings. Good man! Even if those who have violated the four major precepts (the four fundamental precepts for monks and nuns), those who are icchantikas (those who have severed their roots of goodness), and those who slander the true Dharma, were to attain the ten powers (the ten powers of a Buddha), fearlessness (the four fearlessnesses of a Buddha), the thirty-two marks (the thirty-two auspicious marks of a Buddha), and the eighty minor marks (the eighty minor auspicious marks of a Buddha) in this very life, the Tathagata would never create causes for affliction for sentient beings. Good man! Even if the Sravakas (those who practice by hearing the Dharma) and Pratyekabuddhas (those who attain enlightenment on their own) were to remain constant and unchanging, the Tathagata would never create causes for affliction for sentient beings. Good man! Even if the Bodhisattvas of the ten Bhumis (the ten stages of a Bodhisattva's path) were to violate the four major precepts, become icchantikas, and slander the true Dharma, the Tathagata would never create causes for affliction for sentient beings. Good man! Even if all countless sentient beings were to lose their Buddha-nature, and the Tathagata were to ultimately enter Parinirvana (the final extinction of a Buddha), the Tathagata would never create causes for affliction for sentient beings. Good man! Even if a thrown rope could bind the wind, teeth could break iron, and claws could destroy Mount Sumeru (the king of mountains in Buddhism), the Tathagata would never create causes for affliction for sentient beings.』
生作煩惱因緣。寧與毒蛇同共一處，內其兩手餓師子口，佉陀羅炭用洗浴身，不應發言，如來世尊為諸眾生作煩惱因緣。善男子！如來真實能為眾生斷除煩惱，終不為作煩惱因也。
「善男子！如汝所言，如來往昔殺婆羅門者；善男子！菩薩摩訶薩乃至蟻子尚不故殺，況婆羅門？菩薩常作種種方便，惠施眾生無量壽命。善男子！夫施食者則為施命，菩薩摩訶薩行檀波羅蜜時，常施眾生無量壽命。善男子！修不殺戒得壽命長，菩薩摩訶薩行屍波羅蜜時，則為施與一切眾生無量壽命。善男子！慎口無過得壽命長，菩薩摩訶薩行羼提波羅蜜時，常勸眾生莫生怨想，推直於人，引曲向己，無所諍訟得壽命長，是故菩薩行羼提波羅蜜時，已施眾生無量壽命。善男子！精勤修善得壽命長，菩薩摩訶薩行毗梨耶波羅蜜時，常勸眾生勤修善法；眾生行已，得無量壽命；是故菩薩行毗梨耶波羅蜜時，已施眾生無量壽命。善男子！修攝心者得壽命長，菩薩摩訶薩行禪波羅蜜時，勸諸眾生修平等心，眾生行已得壽命長，是故菩薩行禪波羅蜜時，已施眾生無量壽命。善男子！于諸善法不放逸者得壽命長，菩薩摩訶薩行般若波羅蜜時，勸諸眾生於諸善法不生放逸，眾生行已以是因緣得壽命長，是故菩薩行般若波羅蜜時，已施眾生無量壽命。
【現代漢語翻譯】 現代漢語譯本 產生煩惱是由於因緣和合。寧願與毒蛇同處一室，將雙手伸入飢餓的獅子口中，用佉陀羅炭（一種木炭）洗浴身體，也不應該說，如來世尊為眾生製造煩惱的因緣。善男子！如來真實能夠為眾生斷除煩惱，終究不會成為製造煩惱的原因。 善男子！正如你所說，如來過去曾殺害婆羅門；善男子！菩薩摩訶薩（偉大的菩薩）甚至連螞蟻都不會故意殺害，更何況是婆羅門？菩薩常常運用各種方便法門，給予眾生無量的壽命。善男子！佈施食物就等於佈施生命，菩薩摩訶薩在行檀波羅蜜（佈施的完美）時，常常給予眾生無量的壽命。善男子！修持不殺戒可以獲得長壽，菩薩摩訶薩在行屍波羅蜜（持戒的完美）時，就等於給予一切眾生無量的壽命。善男子！謹慎言語不犯過失可以獲得長壽，菩薩摩訶薩在行羼提波羅蜜（忍辱的完美）時，常常勸導眾生不要產生怨恨的想法，將正直歸於他人，將委屈留給自己，不與人爭訟，從而獲得長壽，因此菩薩在行羼提波羅蜜時，已經給予眾生無量的壽命。善男子！精勤修習善法可以獲得長壽，菩薩摩訶薩在行毗梨耶波羅蜜（精進的完美）時，常常勸導眾生勤修善法；眾生實踐后，可以獲得無量的壽命；因此菩薩在行毗梨耶波羅蜜時，已經給予眾生無量的壽命。善男子！修攝心念可以獲得長壽，菩薩摩訶薩在行禪波羅蜜（禪定的完美）時，勸導眾生修習平等心，眾生實踐后可以獲得長壽，因此菩薩在行禪波羅蜜時，已經給予眾生無量的壽命。善男子！對於各種善法不放逸可以獲得長壽，菩薩摩訶薩在行般若波羅蜜（智慧的完美）時，勸導眾生對於各種善法不生放逸，眾生實踐后，因為這個因緣可以獲得長壽，因此菩薩在行般若波羅蜜時，已經給予眾生無量的壽命。
【English Translation】 English version The arising of afflictions is due to causes and conditions. It would be better to dwell with poisonous snakes, to place both hands in the mouth of a hungry lion, to bathe the body with Khadira charcoal (a type of charcoal), than to say that the Tathagata, the World Honored One, creates the causes for afflictions for sentient beings. Good man! The Tathagata is truly capable of cutting off the afflictions of sentient beings, and will never be the cause of creating afflictions. Good man! As you said, the Tathagata killed Brahmins in the past; good man! A Bodhisattva Mahasattva (a great Bodhisattva) would not intentionally kill even an ant, let alone a Brahmin? Bodhisattvas always use various skillful means to bestow immeasurable life upon sentient beings. Good man! Giving food is equivalent to giving life. When a Bodhisattva Mahasattva practices Dana Paramita (the perfection of giving), they often bestow immeasurable life upon sentient beings. Good man! Observing the precept of not killing leads to longevity. When a Bodhisattva Mahasattva practices Sila Paramita (the perfection of morality), it is equivalent to bestowing immeasurable life upon all sentient beings. Good man! Being careful in speech and avoiding faults leads to longevity. When a Bodhisattva Mahasattva practices Ksanti Paramita (the perfection of patience), they often advise sentient beings not to harbor resentment, to attribute righteousness to others, to take the blame upon oneself, and not to engage in disputes, thereby gaining longevity. Therefore, when a Bodhisattva practices Ksanti Paramita, they have already bestowed immeasurable life upon sentient beings. Good man! Diligently cultivating good deeds leads to longevity. When a Bodhisattva Mahasattva practices Virya Paramita (the perfection of diligence), they often advise sentient beings to diligently cultivate good deeds; when sentient beings practice this, they can obtain immeasurable life; therefore, when a Bodhisattva practices Virya Paramita, they have already bestowed immeasurable life upon sentient beings. Good man! Cultivating mindfulness leads to longevity. When a Bodhisattva Mahasattva practices Dhyana Paramita (the perfection of meditation), they advise sentient beings to cultivate equanimity; when sentient beings practice this, they can obtain longevity; therefore, when a Bodhisattva practices Dhyana Paramita, they have already bestowed immeasurable life upon sentient beings. Good man! Not being negligent in all good dharmas leads to longevity. When a Bodhisattva Mahasattva practices Prajna Paramita (the perfection of wisdom), they advise sentient beings not to be negligent in all good dharmas; when sentient beings practice this, they can obtain longevity because of this cause; therefore, when a Bodhisattva practices Prajna Paramita, they have already bestowed immeasurable life upon sentient beings.
善男子！以是義故，菩薩摩訶薩于諸眾生終無奪命。
「善男子！汝向所問，殺婆羅門時得是地不？善男子！時我已得。以愛念故，斷其命根，非噁心也。善男子！譬如父母，唯有一子，愛之甚重，犯官憲制，是時父母以怖畏故，若擯若殺，雖復擯殺，無有噁心。菩薩摩訶薩為護正法亦復如是，若有眾生謗大乘者，即以鞭撻，苦加治之，或奪其命，欲令改往，遵修善法。菩薩常當作是思惟：『以何因緣，能令眾生髮起信心？隨其方便，要當爲之。』諸婆羅門命終之後，生阿鼻地獄，要有三念：一者自念：『我從何處而來生此？』即便自知，從人道中來。二者自念：『我今所生為是何處？』即便自知是阿鼻獄。三者自念：『乘何業緣而來生此？』即便自知乘謗方等大乘經典，不信因緣，為國主所殺，而來生此。念是事已，即于大乘方等經典，生信敬心，尋時命終，生甘露鼓如來世界，于彼壽命具足十劫。善男子！以是義故，我于往昔乃與是人十劫壽命，云何名殺？善男子！有人掘地、刈草斫樹、斬截死屍、罵詈鞭撻，以是業緣，墮地獄不？」
迦葉菩薩白佛言：「世尊！如我解佛所說義者，應墮地獄。何以故？如佛昔為聲聞說法：『汝諸比丘，于余焦木，莫生噁心。何以故？一切眾生因噁心故墮于地獄。』
【現代漢語翻譯】 現代漢語譯本： 「善男子！因為這個緣故，菩薩摩訶薩對於一切眾生，最終都不會奪取他們的性命。
「善男子！你剛才問，我殺婆羅門的時候是否已經證得菩薩的果位？善男子！那時我已經證得了。因為愛護憐憫的緣故，我斷絕了他的命根，並非出於噁心。善男子！譬如父母，只有一個孩子，非常愛他，但他犯了國家的法律，這時父母因為害怕他受到更大的懲罰，就可能驅逐他或者殺死他，即使是驅逐或者殺死，父母也沒有噁心。菩薩摩訶薩爲了守護正法也是這樣，如果有眾生誹謗大乘佛法，就用鞭子抽打，加以嚴厲的懲罰，或者奪取他的性命，目的是讓他改正過去的錯誤，遵循修習善法。菩薩常常應當這樣思考：『用什麼因緣，能夠讓眾生髮起信心？』隨著各種方便的方法，一定要為他們去做。那些婆羅門死後，會墮入阿鼻地獄，他們會有三種念頭：第一種是自己想：『我從哪裡來，出生在這裡？』立刻就會知道，是從人道來的。第二種是自己想：『我現在出生的地方是什麼地方？』立刻就會知道是阿鼻地獄。第三種是自己想：『乘著什麼業緣來到這裡？』立刻就會知道是由於誹謗方等大乘經典，不相信因果，被國王所殺，才來到這裡。想到這些事情之後，就會對大乘方等經典生起信心和敬意，隨即命終，往生到甘露鼓如來（Amitabha Buddha）的世界，在那裡壽命長達十劫。善男子！因為這個緣故，我過去給予這些人十劫的壽命，怎麼能說是殺呢？善男子！有人挖地、割草、砍樹、斬斷死屍、謾罵鞭打，因為這些業緣，會墮入地獄嗎？」
迦葉菩薩對佛說：「世尊！按照我理解佛所說的意思，這些人應該墮入地獄。為什麼呢？因為佛陀您以前為聲聞弟子說法時說過：『你們這些比丘，對於其他的焦木，都不要生起噁心。為什麼呢？一切眾生因為噁心的緣故，才會墮入地獄。』
【English Translation】 English version: 「Good man! For this reason, a Bodhisattva Mahasattva will ultimately never take the life of any living being.
「Good man! As for your question about whether I had attained the Bodhisattva stage when I killed the Brahmins, good man, I had already attained it at that time. Because of love and compassion, I severed their life roots, not out of malice. Good man! It is like parents who have only one child, whom they love very much. If that child violates the laws of the state, the parents, out of fear of greater punishment, might expel or even kill the child. Even if they expel or kill the child, they do not have malicious intent. A Bodhisattva Mahasattva is also like this in protecting the true Dharma. If there are beings who slander the Mahayana teachings, they will whip them, inflict severe punishments, or even take their lives, with the intention of making them correct their past mistakes and follow the path of good practice. A Bodhisattva should always think like this: 『By what means can I cause beings to generate faith?』 Whatever expedient means are necessary, they must be employed. After those Brahmins die, they will be reborn in the Avici Hell. They will have three thoughts: First, they will think, 『Where did I come from to be born here?』 They will immediately know that they came from the human realm. Second, they will think, 『Where am I born now?』 They will immediately know that it is the Avici Hell. Third, they will think, 『By what karmic cause did I come to be born here?』 They will immediately know that it was because they slandered the Vaipulya Mahayana scriptures, did not believe in cause and effect, and were killed by the king, that they were born here. After thinking about these things, they will generate faith and respect for the Mahayana Vaipulya scriptures. Immediately after that, they will die and be reborn in the world of the Tathagata of the Sweet Dew Drum (Amitabha Buddha), where their lifespan will be ten kalpas. Good man! For this reason, in the past, I gave these people a lifespan of ten kalpas. How can this be called killing? Good man! If someone digs the earth, cuts grass, chops down trees, cuts up corpses, curses, or whips, will they fall into hell because of these karmic actions?」
Bodhisattva Kasyapa said to the Buddha, 「World Honored One! According to my understanding of the meaning of what the Buddha has said, these people should fall into hell. Why is that? Because the Buddha previously taught the Sravakas, saying, 『You Bhikshus, do not generate evil thoughts towards other burnt wood. Why is that? All beings fall into hell because of evil thoughts.』
」
爾時佛贊迦葉菩薩：「善哉，善哉！如汝所說，應善受持。善男子！若因噁心墮地獄者，菩薩爾時實無噁心。何以故？菩薩摩訶薩於一切眾生乃至蟲蟻，悉生憐愍利益心故。所以者何？善知因緣諸方便故，以方便力，欲令眾生種諸善根。善男子！以是義故，我于爾時，以善方便，雖奪其命而非噁心。善男子！婆羅門法，若殺蟻子，滿足十車，無有罪報。蚊虻、蚤虱、貓貍師子、虎狼熊羆、諸惡蟲獸、及余能為眾生害者，殺滿十車；鬼神羅剎、拘槃茶、迦羅、富單那、顛狂乾枯諸鬼神等、能為眾生作嬈害者，有奪其命，悉無罪報；若殺惡人，則有罪報；殺已不悔，則墮餓鬼；若能懺悔，三日斷食，其罪消滅，無有遺余。若殺和上、害其父母女人及牛，無數千年在地獄中。善男子！佛及菩薩知殺有三，謂下中上。下者蟻子乃至一切畜生，唯除菩薩示現生者。善男子！菩薩摩訶薩以愿因緣，示受畜生，是名下殺；以下殺因緣，墮于地獄、畜生、餓鬼，具受下苦。何以故？是諸畜生有微善根，是故殺者具受罪報，是名下殺。中殺者，從凡夫人至阿那含是名為中，以是業因墮于地獄、畜生、餓鬼，具受中苦，是名中殺。上殺者，父母乃至阿羅漢、辟支佛、畢定菩薩，是名為上，以是業因緣故，墮于阿鼻大地獄中，具受
【現代漢語翻譯】 現代漢語譯本 那時，佛陀讚歎迦葉菩薩說：『好啊，好啊！正如你所說，應當好好地接受並奉持。善男子！如果因為噁心而墮入地獄，菩薩那時實際上並沒有噁心。為什麼呢？因為菩薩摩訶薩對於一切眾生，乃至蟲蟻，都生起憐憫和利益之心。這是為什麼呢？因為菩薩善於瞭解因緣和各種方便法門，通過方便的力量，想要讓眾生種下各種善根。善男子！因為這個緣故，我那時以善巧方便，雖然奪取了他們的生命，但並非出於噁心。善男子！婆羅門法認為，如果殺死螞蟻，裝滿十輛車，也沒有罪報。蚊子、虻蟲、跳蚤、虱子、貓、貍、獅子、老虎、狼、熊、羆，各種惡蟲野獸，以及其他能傷害眾生的，殺死裝滿十輛車；鬼神、羅剎（惡鬼）、拘槃茶（守宮鬼）、迦羅（黑鬼）、富單那（臭餓鬼）、癲狂乾枯的各種鬼神等，能對眾生造成傷害的，奪取他們的生命，都沒有罪報；如果殺死惡人，則有罪報；殺死後不懺悔，就會墮入餓鬼道；如果能夠懺悔，斷食三天，罪業就會消滅，沒有遺留。如果殺死和尚（指老師）、傷害父母、女人以及牛，無數千年都會在地獄中。善男子！佛陀和菩薩知道殺生有三種，即下、中、上。下等殺生是指螞蟻乃至一切畜生，唯獨菩薩示現出生的除外。善男子！菩薩摩訶薩因為願力的因緣，示現受生為畜生，這稱為下等殺生；因為下等殺生的因緣，會墮入地獄、畜生、餓鬼道，承受下等痛苦。為什麼呢？因為這些畜生有微小的善根，所以殺害他們的人會承受罪報，這稱為下等殺生。中等殺生是指從凡夫到阿那含（三果聖人），這稱為中等殺生，因為這種業的因緣，會墮入地獄、畜生、餓鬼道，承受中等痛苦，這稱為中等殺生。上等殺生是指父母乃至阿羅漢（四果聖人）、辟支佛（獨覺）、必定菩薩，這稱為上等殺生，因為這種業的因緣，會墮入阿鼻大地獄中，承受
【English Translation】 English version At that time, the Buddha praised Bodhisattva Kāśyapa, saying: 『Excellent, excellent! As you have said, it should be well received and upheld. Good man! If one falls into hell due to an evil mind, the Bodhisattva at that time actually has no evil mind. Why is that? Because the Bodhisattva Mahāsattva has a mind of compassion and benefit for all sentient beings, even insects and ants. Why is this so? Because the Bodhisattva is skilled in understanding causes and conditions and various expedient means, and through the power of expedient means, desires to enable sentient beings to plant various roots of goodness. Good man! For this reason, at that time, I used skillful means, although I took their lives, it was not out of an evil mind. Good man! According to the Brahmanical law, if one kills ants, filling ten carts, there is no karmic retribution. Mosquitoes, gadflies, fleas, lice, cats, civets, lions, tigers, wolves, bears, and various evil insects and beasts, and others that can harm sentient beings, if one kills enough to fill ten carts; ghosts, rakshasas (evil spirits), kumbhandas (gourd-shaped demons), kalas (black demons), putanas (foul-smelling hungry ghosts), and various mad and withered ghosts and spirits, etc., that can cause harm to sentient beings, if one takes their lives, there is no karmic retribution; if one kills an evil person, there is karmic retribution; if one does not repent after killing, one will fall into the realm of hungry ghosts; if one can repent, fasting for three days, the karmic offense will be eliminated, with nothing remaining. If one kills a preceptor (teacher), harms one's parents, women, and cows, one will be in hell for countless thousands of years. Good man! The Buddha and Bodhisattvas know that there are three types of killing: lower, middle, and upper. Lower killing refers to ants and all other animals, except for those Bodhisattvas who manifest in animal form. Good man! The Bodhisattva Mahāsattva, due to the cause of vows, manifests as an animal, this is called lower killing; due to the cause of lower killing, one will fall into hell, the animal realm, and the hungry ghost realm, experiencing lower suffering. Why is that? Because these animals have minute roots of goodness, therefore, those who kill them will experience karmic retribution, this is called lower killing. Middle killing refers to killing from ordinary people to Anāgāmin (third-stage Arhat), this is called middle killing, due to this karmic cause, one will fall into hell, the animal realm, and the hungry ghost realm, experiencing middle suffering, this is called middle killing. Upper killing refers to killing one's parents, even Arhats (fourth-stage Arhat), Pratyekabuddhas (solitary realizers), and Bodhisattvas who are certain of enlightenment, this is called upper killing, due to this karmic cause, one will fall into the Avīci Great Hell, experiencing
上苦，是名上殺。善男子！若有能殺一闡提者，則不墮此三種殺中。善男子！彼諸婆羅門等一切皆是一闡提也。譬如掘地、刈草斫樹、斬截死屍罵詈鞭撻，無有罪報，殺一闡提亦復如是，無有罪報。何以故？諸婆羅門乃至無有信等五根，是故雖殺不墮地獄。
「善男子！汝先所言，如來何故罵提婆達多癡人食唾？汝亦不應作如是問。何以故？諸佛世尊，凡所發言，不可思議。善男子！或有實語，為世所愛，非時非法，不為利益，如是之言，我終不說。善男子！或復有言，粗獷虛妄、非時非法，聞者不愛，不能利益，我亦不說。善男子！若有語言，雖復粗獷，真實不虛，是時是法能為一切眾生利益，聞雖不悅，我要說之。何以故？諸佛世尊、應、正遍知，知方便故。善男子！如我一時，游彼壙野、聚落叢樹，在其林下，有一鬼神，即名壙野，純食肉血多殺眾生，復于其聚，日食一人。善男子！我于爾時，為彼鬼神廣說法要；然彼暴惡、愚癡無智、不受教法，我即化身為大力鬼，動其宮殿，令不安所。彼鬼於時將其眷屬，出其宮殿，欲來拒逆。鬼見我時，即失心念，惶怖躄地，迷悶斷絕，猶如死人。我以慈愍，手摩其身。即還起坐，作如是言：『快哉，今日還得身命。是大神王，具大威德，有慈愍心，赦我愆咎。』
【現代漢語翻譯】 現代漢語譯本：最重的苦難，被稱為最重的殺戮。善男子！如果有人能夠殺死一闡提（斷絕善根的人），就不會墮入這三種殺戮之中。善男子！那些婆羅門等一切都是一闡提。譬如挖掘土地、割草砍樹、斬斷死屍、謾罵鞭打，都沒有罪報，殺死一闡提也是如此，沒有罪報。為什麼呢？因為那些婆羅門甚至沒有信等五根（信、精進、念、定、慧五種善法），所以即使殺了他們也不會墮入地獄。 善男子！你先前所說，如來為什麼罵提婆達多（佛陀的堂弟，後背叛佛陀）是癡人，吃唾液？你不應該這樣問。為什麼呢？諸佛世尊，凡所說的話，都是不可思議的。善男子！有些真實的話，為世人所喜愛，但如果不是時候，不符合法度，不能帶來利益，這樣的話，我終究不會說。善男子！有些話，粗俗虛妄，不是時候，不符合法度，聽的人不喜歡，也不能帶來利益，我也不會說。善男子！如果有的話，雖然粗俗，但真實不虛，是時候，符合法度，能夠為一切眾生帶來利益，即使聽的人不高興，我也一定要說。為什麼呢？諸佛世尊、應供、正遍知（佛陀的三種德號），因為知道方便的緣故。善男子！比如我曾經，在曠野、村落、樹林中游歷，在樹林下，有一個鬼神，名字叫曠野，專門吃肉喝血，殺害很多眾生，又在那個村落，每天吃一個人。善男子！我當時，為那個鬼神廣泛地宣說佛法要義；然而那個鬼神暴虐兇惡、愚癡沒有智慧，不接受教誨，我就化身為大力鬼，搖動他的宮殿，讓他不安寧。那個鬼神當時帶著他的眷屬，走出宮殿，想要來抵抗。鬼神看到我時，立刻失去心念，驚恐地癱倒在地，昏迷不醒，就像死人一樣。我以慈悲憐憫，用手撫摸他的身體。他立刻起身坐起來，這樣說道：『太好了，今天還能得到生命。這位大神王，具有大威德，有慈悲憐憫的心，赦免了我的罪過。』
【English Translation】 English version: The heaviest suffering is called the heaviest killing. Good man! If someone can kill an icchantika (a person who has severed their roots of goodness), they will not fall into these three kinds of killing. Good man! All those Brahmins are icchantikas. For example, digging the ground, cutting grass, chopping trees, cutting up corpses, scolding, and whipping have no karmic retribution. Killing an icchantika is also the same, with no karmic retribution. Why? Because those Brahmins do not even have the five roots of faith (faith, diligence, mindfulness, concentration, and wisdom), so even if they are killed, they will not fall into hell. Good man! What you said earlier, why did the Tathagata (Buddha) scold Devadatta (Buddha's cousin who later betrayed him) as a fool for eating saliva? You should not ask such a question. Why? The words of all Buddhas, World Honored Ones, are inconceivable. Good man! Some true words are loved by the world, but if they are not timely, do not conform to the Dharma, and cannot bring benefit, I will not say such words. Good man! Some words are coarse, false, untimely, do not conform to the Dharma, are not liked by listeners, and cannot bring benefit, I will also not say them. Good man! If there are words that, although coarse, are true and not false, are timely, conform to the Dharma, and can bring benefit to all sentient beings, even if the listeners are not happy, I must say them. Why? Because the Buddhas, World Honored Ones, worthy of offerings, and perfectly enlightened ones, know the expedient means. Good man! For example, once, I was traveling in the wilderness, villages, and forests. Under a tree, there was a ghost named Wilderness, who specialized in eating meat and drinking blood, killing many sentient beings, and in that village, he ate one person every day. Good man! At that time, I extensively preached the essence of the Dharma to that ghost; however, that ghost was violent, foolish, and without wisdom, and did not accept the teachings. I then transformed into a powerful ghost, shaking his palace, making him uneasy. That ghost then led his family out of the palace, wanting to resist. When the ghost saw me, he immediately lost his mind, fell to the ground in fear, fainted, and was like a dead person. I, with compassion, stroked his body with my hand. He immediately got up and sat down, saying: 'Great, today I can regain my life. This great divine king has great power and virtue, and has a compassionate heart, forgiving my transgressions.'
即於我所，生善信心。我即還復如來之身，復更為說種種法要，令彼鬼神，受不殺戒。即於是日，壙野村中，有一長者次應當死，村人已送付彼鬼神。鬼神得已，即以施我；我既受已，便為長者，更立名字，名手長者。爾時彼鬼即白我言：『世尊！我及眷屬，唯仰血肉，以自存活。今以戒故，當云何活？』我即答言：『從今當敕聲聞弟子，隨有修行佛法之處，悉當令其施汝飲食。』善男子！以是因緣，為諸比丘制如是戒，汝等從今，常當施彼壙野鬼食，若有住處不能施者，當知是輩，非我弟子，即是天魔徒黨眷屬。善男子！如來為欲調伏眾生故，示如是種種方便，非故令彼生怖畏也。
「善男子！我亦以木打護法鬼。又於一時，在一山上，推羊頭鬼，令墮山下。復于樹頭，撲護獼猴鬼；令護財象，見五師子；使金剛神怖薩遮尼犍；亦以針刺箭毛鬼身。雖作如是，亦不令彼諸鬼神等有滅沒者，直欲令彼，安住正法，故示如是種種方便。善男子！我于爾時，實不罵辱提婆達多；提婆達多亦不愚癡食人㖒唾，亦不生於惡趣之中，阿鼻地獄受罪一劫，亦不壞僧出佛身血，亦不違犯四重之罪、誹謗正法大乘經典，非一闡提，亦非聲聞、辟支佛也。善男子！提婆達多者，實非聲聞緣覺境界，唯是諸佛之所知見。善男子！是故
【現代漢語翻譯】 現代漢語譯本：那時，他們對我生起了善的信心。我隨即恢復瞭如來的身形，再次為他們宣說種種佛法要義，使那些鬼神受持不殺生戒。就在那天，在荒野村莊中，有一位長者本應死去，村裡人已經把他送給了那些鬼神。鬼神得到他后，就將他獻給了我；我接受后，便為這位長者重新取了名字，叫做手長者。當時，那個鬼就對我說：『世尊！我和我的眷屬，只靠血肉來維持生命。現在因為受戒的緣故，我們該如何生存呢？』我便回答說：『從今以後，我將命令聲聞弟子，凡是有修行佛法的地方，都要讓他們佈施飲食給你們。』善男子！因為這個因緣，我為眾比丘制定了這樣的戒律，你們從今以後，應當經常佈施食物給那些荒野的鬼神，如果有人居住的地方不能佈施，應當知道這些人，不是我的弟子，而是天魔的黨羽眷屬。善男子！如來爲了調伏眾生，才示現這樣的種種方便，並非故意要讓他們產生恐懼。 善男子！我也曾用木棒打過護法鬼。又在一次，在一座山上，我推倒了羊頭鬼，讓他從山上摔下去。又在樹上，撲打了護獼猴鬼；讓守護財寶的象，看見五頭獅子；使金剛神恐嚇薩遮尼犍（Saccaka Nigantha，一位外道論師）；也用針刺箭毛鬼的身體。雖然做了這些，也沒有讓那些鬼神等消滅，只是想讓他們安住于正法，所以才示現這樣的種種方便。善男子！我當時，實際上並沒有辱罵提婆達多（Devadatta，佛陀的堂弟，後背叛佛陀）；提婆達多也沒有愚癡到吃人唾液，也沒有墮入惡道之中，在阿鼻地獄受罪一劫，也沒有破壞僧團，使佛陀流血，也沒有違犯四重罪、誹謗正法大乘經典，不是一闡提（Icchantika，斷絕善根的人），也不是聲聞、辟支佛（Pratyekabuddha，獨覺）。善男子！提婆達多，實際上不是聲聞緣覺所能理解的境界，只有諸佛才能知曉。善男子！所以
【English Translation】 English version: Then, they generated good faith in me. I immediately restored my Tathagata body and again explained various essential Dharma teachings to them, causing those ghosts and spirits to receive the precept of not killing. On that very day, in a desolate village, there was an elder who was supposed to die, and the villagers had already handed him over to those ghosts and spirits. After the ghosts and spirits received him, they offered him to me; after I accepted him, I gave the elder a new name, called 'Hand Elder'. At that time, the ghost said to me, 'World Honored One! My family and I rely solely on blood and flesh to survive. Now, because of taking the precepts, how shall we live?' I then replied, 'From now on, I will command my Shravaka disciples that wherever there is practice of the Buddha's Dharma, they must provide food and drink for you.' Good man! Because of this cause, I established this precept for all Bhikkhus, that from now on, you should regularly offer food to those ghosts and spirits in desolate places. If there are places where they cannot offer, you should know that these people are not my disciples, but rather the followers and family of the heavenly demons. Good man! The Tathagata, in order to tame sentient beings, manifests such various skillful means, not intentionally to cause them to be afraid. Good man! I also used a wooden stick to strike the Dharma-protecting ghosts. Also, at one time, on a mountain, I pushed the sheep-headed ghost, causing him to fall down the mountain. Also, in a tree, I struck the monkey-protecting ghost; I made the elephant guarding treasures see five lions; I made the Vajra deity frighten Saccaka Nigantha (a non-Buddhist teacher); and I also pierced the body of the arrow-haired ghost with a needle. Although I did these things, I did not cause those ghosts and spirits to be destroyed, but only wanted them to abide in the Right Dharma, so I manifested such various skillful means. Good man! At that time, I did not actually insult Devadatta (the Buddha's cousin who later betrayed him); Devadatta was not foolish enough to eat human saliva, nor did he fall into evil realms, suffering in Avici hell for a kalpa, nor did he destroy the Sangha, causing the Buddha to bleed, nor did he violate the four major precepts, slander the Right Dharma of the Mahayana scriptures, nor was he an Icchantika (one who has severed their roots of goodness), nor was he a Shravaka or Pratyekabuddha (a solitary Buddha). Good man! Devadatta is actually not a realm that Shravakas or Pratyekabuddhas can understand, only the Buddhas can know. Good man! Therefore,
汝今不應難言，如來何緣呵責罵辱提婆達多？汝于諸佛所有境界，不應如是生於疑網。」
迦葉菩薩白佛言：「世尊！譬如甘蔗，數數煎煮，得種種味；我亦如是，從佛數聞，多得法味，所謂出家味、離欲味、寂滅味、道味。世尊！譬如真金，數數燒打，融消煉治，轉更明凈，調和柔軟，光色微妙，其價難量，然後乃為人天寶重。世尊！如來亦爾，鄭重咨問，則得聞見甚深之義，令深行者受持奉修，無量眾生髮阿耨多羅三藐三菩提心，然後為諸人天所宗，恭敬供養。」
爾時佛贊迦葉菩薩：「善哉，善哉！菩薩摩訶薩為欲利益諸眾生故，咨啟如來如是深義。善男子！以是義故，我隨汝意，說于大乘方等甚深秘密之法，所謂極愛如一子地。」
迦葉菩薩白佛言：「世尊！若諸菩薩修慈、悲、喜，得一子地者，修舍心時，復得何地？」
佛言：「善哉，善哉！善男子！汝善知時，知我欲說，汝則咨問。菩薩摩訶薩修舍心時，則得住于空平等地，如須菩提。善男子！菩薩摩訶薩住空平等地，則不見有父母、兄弟、姊妹、兒息、親族、知識、怨憎中人，乃至不見陰界諸入、眾生、壽命。善男子！譬如虛空，無有父母、兄弟、妻子，乃至無有眾生、壽命。一切諸法，亦復如是，無有父母乃至壽命。菩薩
【現代漢語翻譯】 現代漢語譯本： 「你現在不應該這樣質疑，如來佛為什麼呵責辱罵提婆達多（佛陀的堂弟，後背叛佛陀）呢？你對於諸佛所證悟的境界，不應該產生這樣的疑惑。」
迦葉菩薩（佛陀的十大弟子之一）對佛說：「世尊！譬如甘蔗，經過多次煎煮，可以得到各種不同的味道；我也像這樣，從佛陀那裡多次聽聞佛法，得到了許多法味，所謂出家之味、離欲之味、寂滅之味、道之味。世尊！譬如真金，經過多次燒打，熔化煉製，會變得更加明亮純凈，調和柔軟，光澤微妙，價值難以估量，然後才會被人天所珍視。世尊！如來也是這樣，鄭重地詢問，才能聽聞到甚深的道理，讓那些深入修行的人受持奉行，使無量眾生髮起阿耨多羅三藐三菩提心（無上正等正覺之心），然後才會被人天所敬重，恭敬供養。」
這時，佛陀讚歎迦葉菩薩說：「好啊，好啊！菩薩摩訶薩（偉大的菩薩）爲了利益一切眾生，才向如來請教這樣深奧的道理。善男子！因為這個緣故，我順從你的意思，宣說大乘方等甚深秘密的法門，也就是極愛如一子地（菩薩視一切眾生如獨子般愛護的境界）。」
迦葉菩薩對佛說：「世尊！如果諸位菩薩修習慈、悲、喜，可以得到一子地，那麼修習舍心的時候，又會得到什麼境界呢？」
佛說：「好啊，好啊！善男子！你很善於把握時機，知道我想要說什麼，你就來請問。菩薩摩訶薩修習舍心的時候，就會安住于空平等地，就像須菩提（佛陀的十大弟子之一）一樣。善男子！菩薩摩訶薩安住于空平等地，就看不到父母、兄弟、姐妹、兒女、親族、朋友、怨恨之人，乃至看不到陰界諸入（構成生命的要素）、眾生、壽命。善男子！譬如虛空，沒有父母、兄弟、妻子，乃至沒有眾生、壽命。一切諸法，也是這樣，沒有父母乃至壽命。菩薩」
【English Translation】 English version: 『You should not question now, why the Tathagata (Buddha) rebuked and insulted Devadatta (Buddha's cousin who later betrayed him)? You should not harbor such doubts about the realms of all Buddhas.』
Kasyapa Bodhisattva (one of Buddha's ten major disciples) said to the Buddha, 『World Honored One! Just as sugarcane, when repeatedly boiled, yields various flavors, so too have I, by repeatedly hearing the Dharma from the Buddha, gained many flavors of the Dharma, namely the flavor of renunciation, the flavor of detachment, the flavor of tranquility, and the flavor of the path. World Honored One! Just as pure gold, when repeatedly hammered, melted, and refined, becomes even brighter and purer, harmonious and soft, with a subtle luster, its value immeasurable, and then becomes treasured by humans and gods. World Honored One! The Tathagata is also like this; by earnestly inquiring, one can hear and see profound meanings, enabling those who practice deeply to uphold and cultivate them, causing countless beings to generate the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed perfect enlightenment), and then be revered, respected, and offered to by humans and gods.』
At that time, the Buddha praised Kasyapa Bodhisattva, saying, 『Excellent, excellent! Bodhisattva Mahasattvas (great Bodhisattvas), for the sake of benefiting all sentient beings, inquire of the Tathagata about such profound meanings. Good man! For this reason, I will follow your intention and speak of the profound and secret Dharma of the Mahayana Vaipulya, which is the state of loving all beings as one's only child.』
Kasyapa Bodhisattva said to the Buddha, 『World Honored One! If Bodhisattvas, by cultivating loving-kindness, compassion, and joy, attain the state of loving all beings as one's only child, then what state do they attain when cultivating equanimity?』
The Buddha said, 『Excellent, excellent! Good man! You are skilled in knowing the time, knowing what I intend to say, and then you inquire. When Bodhisattva Mahasattvas cultivate equanimity, they dwell in the state of emptiness and equality, like Subhuti (one of Buddha's ten major disciples). Good man! When Bodhisattva Mahasattvas dwell in the state of emptiness and equality, they do not see parents, brothers, sisters, children, relatives, friends, or enemies, nor do they see the skandhas (aggregates of existence), realms, entrances (sense bases), sentient beings, or lifespans. Good man! Just like space, which has no parents, brothers, or wives, and no sentient beings or lifespans. All dharmas (phenomena) are also like this, without parents or lifespans. Bodhisattva』
摩訶薩見一切法，亦復如是，其心平等，如彼虛空。何以故？善能修習諸空法故。」
迦葉菩薩白佛言：「世尊！云何名空？」
「善男子！空者，所謂內空、外空、內外空、有為空、無為空、無始空、性空、無所有空、第一義空、空空、大空。菩薩摩訶薩云何觀于內空？是菩薩摩訶薩觀內法空，是內法空，謂無父母、怨親中人、眾生壽命、常樂我凈、如來、法、僧、所有財物。是內法中，雖有佛性，而是佛性，非內非外。所以者何？佛性常住，無變易故，是名菩薩摩訶薩觀于內空。外空者，亦復如是，無有內法。內外空者，亦復如是。善男子！唯有如來、法、僧、佛性，不在二空。何以故？如是四法，常、樂、我、凈，是故四法，不名為空。是名內外俱空。善男子！有為空者，有為之法悉皆是空，所謂內空、外空、內外空、常樂我凈空、眾生壽命如來法僧第一義空。是中佛性，非有為法，是故佛性非有為法空。是名有為空。善男子！云何菩薩摩訶薩觀無為空？是無為法，悉皆是空，所謂無常、苦、不凈、無我、陰界入、眾生、壽命相、有為、有漏、內法、外法。無為法中，佛等四法，非有為，非無為。性是善故，非無為，性常住故，非有為。是名菩薩觀無為空。云何菩薩摩訶薩觀無始空？是菩薩摩訶薩
【現代漢語翻譯】 現代漢語譯本：摩訶薩（菩薩的尊稱）觀察一切法，也是如此，他們的心平等，如同虛空一般。為什麼呢？因為他們善於修習諸空法的緣故。 迦葉菩薩（佛陀的十大弟子之一）對佛說：『世尊！什麼叫做空呢？』 『善男子！空，指的是內空、外空、內外空、有為空、無為空、無始空、性空、無所有空、第一義空、空空、大空。菩薩摩訶薩如何觀察內空呢？這位菩薩摩訶薩觀察內法是空的，這內法空，指的是沒有父母、怨親中人、眾生壽命、常樂我凈、如來（佛的稱號）、法（佛的教導）、僧（佛教僧團）、所有財物。在這內法中，雖然有佛性，但是這佛性，既非內也非外。為什麼呢？因為佛性是常住的，不會變易的緣故，這叫做菩薩摩訶薩觀察內空。外空也是如此，沒有內法。內外空也是如此。善男子！只有如來、法、僧、佛性，不在二空之中。為什麼呢？因為這四法，是常、樂、我、凈，所以這四法，不叫做空。這叫做內外俱空。善男子！有為空，指的是有為之法全部都是空，指的是內空、外空、內外空、常樂我凈空、眾生壽命如來法僧第一義空。這裡面的佛性，不是有為法，所以佛性不是有為法空。這叫做有為空。善男子！菩薩摩訶薩如何觀察無為空呢？這無為法，全部都是空，指的是無常、苦、不凈、無我、陰界入（構成生命的要素）、眾生、壽命相、有為、有漏、內法、外法。在無為法中，佛等四法，既非有為，也非無為。因為其性是善的，所以不是無為，因為其性是常住的，所以不是有為。這叫做菩薩觀察無為空。菩薩摩訶薩如何觀察無始空呢？這位菩薩摩訶薩』
【English Translation】 English version: The Mahasattvas (a respectful term for Bodhisattvas) see all dharmas (phenomena) in the same way, their minds are equal, like the void. Why is that? Because they are skilled in cultivating all the dharmas of emptiness. Bodhisattva Kasyapa (one of the ten great disciples of the Buddha) said to the Buddha, 'World Honored One! What is called emptiness?' 'Good man! Emptiness refers to inner emptiness, outer emptiness, inner-outer emptiness, conditioned emptiness, unconditioned emptiness, beginningless emptiness, nature emptiness, non-existence emptiness, ultimate emptiness, emptiness of emptiness, and great emptiness. How does a Bodhisattva Mahasattva contemplate inner emptiness? This Bodhisattva Mahasattva contemplates that inner dharmas are empty. This inner dharma emptiness means there are no parents, enemies, relatives, neutral people, the lifespan of sentient beings, permanence, bliss, self, purity, Tathagata (an epithet of the Buddha), Dharma (the teachings of the Buddha), Sangha (the Buddhist monastic community), and all possessions. Within these inner dharmas, although there is Buddha-nature, this Buddha-nature is neither inner nor outer. Why is that? Because Buddha-nature is permanent and does not change, this is called a Bodhisattva Mahasattva contemplating inner emptiness. Outer emptiness is also the same, there are no inner dharmas. Inner-outer emptiness is also the same. Good man! Only the Tathagata, Dharma, Sangha, and Buddha-nature are not within the two emptinesses. Why is that? Because these four dharmas are permanent, blissful, self, and pure, therefore these four dharmas are not called empty. This is called inner and outer emptiness. Good man! Conditioned emptiness means that all conditioned dharmas are empty, referring to inner emptiness, outer emptiness, inner-outer emptiness, emptiness of permanence, bliss, self, purity, the lifespan of sentient beings, Tathagata, Dharma, Sangha, and ultimate emptiness. The Buddha-nature within this is not a conditioned dharma, therefore Buddha-nature is not the emptiness of conditioned dharmas. This is called conditioned emptiness. Good man! How does a Bodhisattva Mahasattva contemplate unconditioned emptiness? These unconditioned dharmas are all empty, referring to impermanence, suffering, impurity, non-self, the skandhas (aggregates), realms, and entrances (elements of existence), sentient beings, the appearance of lifespan, conditioned, defiled, inner dharmas, and outer dharmas. Within unconditioned dharmas, the four dharmas of the Buddha, etc., are neither conditioned nor unconditioned. Because their nature is good, they are not unconditioned, and because their nature is permanent, they are not conditioned. This is called a Bodhisattva contemplating unconditioned emptiness. How does a Bodhisattva Mahasattva contemplate beginningless emptiness? This Bodhisattva Mahasattva'
見生死無始，皆悉空寂。所謂空者，常樂我凈，皆悉空寂，無有變易，眾生壽命三寶佛性及無為法，是名菩薩觀無始空。云何菩薩觀于性空？是菩薩摩訶薩觀一切法，本性皆空，謂陰界入、常、無常、苦、樂、凈、不凈、我、無我，觀如是等一切諸法，不見本性，是名菩薩摩訶薩觀于性空。云何菩薩摩訶薩觀無所有空？如人無子，言舍宅空，畢竟觀空，無有親愛。愚癡之人，言諸方空。貧窮之人，言一切空。如是所計，或空、或非空。菩薩觀時，如貧窮人，一切皆空，是名菩薩摩訶薩觀無所有空。云何菩薩摩訶薩觀第一義空？善男子！菩薩摩訶薩觀第一義時，是眼生時，無所從來，及其滅時，去無所至；本無今有，已有還無；推其實性，無眼無主。如眼無性，一切諸法亦復如是。何等名為第一義空？有業、有報，不見作者，如是空法，名第一義空，是名菩薩摩訶薩觀第一義空。云何菩薩摩訶薩觀于空空？是空空中，乃是聲聞辟支佛等所迷沒處。善男子！是有、是無，是名空空；是是、非是是，是名空空。善男子！十住菩薩尚於是中，通達少分猶如微塵，況復餘人。善男子！如是空空，亦不同於聲聞所得空空三昧，是名菩薩觀于空空。善男子！云何菩薩摩訶薩觀于大空？善男子！言大空者，謂般若波羅蜜，是名大空。善
【現代漢語翻譯】 現代漢語譯本 觀察生死輪迴無始無終，一切皆是空寂的。所謂的空，是指常、樂、我、凈，這些也都是空寂的，沒有變化。眾生的壽命、三寶（佛、法、僧）、佛性以及無為法，這些都叫做菩薩觀察無始空。菩薩如何觀察性空呢？這位菩薩摩訶薩觀察一切法，其本性皆是空，包括陰、界、入、常、無常、苦、樂、凈、不凈、我、無我等。觀察這些諸法，不見其本性，這叫做菩薩摩訶薩觀察性空。菩薩摩訶薩如何觀察無所有空呢？就像一個人沒有孩子，說他的宅子是空的，徹底觀察空，沒有親愛之情。愚癡的人說四方是空的，貧窮的人說一切都是空的。像這樣所計較的，或者空，或者非空。菩薩觀察時，就像貧窮的人一樣，認為一切皆空，這叫做菩薩摩訶薩觀察無所有空。菩薩摩訶薩如何觀察第一義空呢？善男子！菩薩摩訶薩觀察第一義時，眼睛產生時，沒有從哪裡來，當它滅去時，也沒有到哪裡去；本來沒有現在有了，有了又會歸於無；推究它的真實本性，既沒有眼睛也沒有主宰。就像眼睛沒有自性一樣，一切諸法也是如此。什麼叫做第一義空呢？有業、有報，卻不見作者，這樣的空法，叫做第一義空，這叫做菩薩摩訶薩觀察第一義空。菩薩摩訶薩如何觀察空空呢？這空空之中，正是聲聞、辟支佛等所迷惑的地方。善男子！是有、是無，這叫做空空；是是、非是，這叫做空空。善男子！十住菩薩尚且在這裡，通達少許猶如微塵，更何況其他人。善男子！這樣的空空，也不同於聲聞所得到的空空三昧，這叫做菩薩觀察空空。善男子！菩薩摩訶薩如何觀察大空呢？善男子！所謂的大空，是指般若波羅蜜（智慧的完美），這叫做大空。
【English Translation】 English version Seeing that birth and death have no beginning, all are empty and still. The so-called emptiness refers to permanence, bliss, self, and purity, all of which are also empty and still, without change. The lifespan of sentient beings, the Three Jewels (Buddha, Dharma, Sangha), Buddha-nature, and unconditioned dharmas, these are called the Bodhisattva's observation of beginningless emptiness. How does a Bodhisattva observe emptiness of nature? This Bodhisattva Mahasattva observes all dharmas, their inherent nature is empty, including the skandhas, realms, entrances, permanence, impermanence, suffering, bliss, purity, impurity, self, and non-self. Observing these dharmas, their inherent nature is not seen, this is called the Bodhisattva Mahasattva's observation of emptiness of nature. How does a Bodhisattva Mahasattva observe emptiness of no-thingness? Like a person without children, saying their house is empty, thoroughly observing emptiness, without any affection. Foolish people say the four directions are empty, poor people say everything is empty. What is thus conceived, either empty or not empty. When a Bodhisattva observes, like a poor person, considering everything empty, this is called the Bodhisattva Mahasattva's observation of emptiness of no-thingness. How does a Bodhisattva Mahasattva observe the emptiness of the ultimate meaning? Good man! When a Bodhisattva Mahasattva observes the ultimate meaning, when the eye arises, it does not come from anywhere, and when it ceases, it does not go anywhere; originally not existing, now it exists, and having existed, it returns to non-existence; investigating its true nature, there is neither eye nor master. Just as the eye has no self-nature, all dharmas are also like this. What is called the emptiness of the ultimate meaning? There is karma, there is retribution, but the doer is not seen, such emptiness is called the emptiness of the ultimate meaning, this is called the Bodhisattva Mahasattva's observation of the emptiness of the ultimate meaning. How does a Bodhisattva Mahasattva observe emptiness of emptiness? Within this emptiness of emptiness, is where the Sravakas and Pratyekabuddhas are confused. Good man! To be or not to be, this is called emptiness of emptiness; to be or not to be, this is called emptiness of emptiness. Good man! Even Bodhisattvas of the ten stages only understand a small portion of it, like a speck of dust, let alone others. Good man! Such emptiness of emptiness is also different from the emptiness of emptiness samadhi attained by Sravakas, this is called the Bodhisattva's observation of emptiness of emptiness. Good man! How does a Bodhisattva Mahasattva observe great emptiness? Good man! The so-called great emptiness refers to Prajnaparamita (perfection of wisdom), this is called great emptiness.
男子！菩薩摩訶薩得如是空門，則得住于虛空等地。
「善男子！我今於是大眾之中說如是等諸空義時，有十恒河沙等菩薩摩訶薩，即得住于虛空等地。善男子！菩薩摩訶薩住是地已，於一切法中，無有滯礙、繫縛、拘執，心無迷悶，以是義故，名虛空等地。善男子！譬如虛空，于可愛色，不生貪著；不愛色中，不生瞋恚。菩薩摩訶薩住是地中，亦復如是，於好惡色，心無貪、恚。善男子！譬如虛空，廣大無對，悉能容受一切諸法。菩薩摩訶薩住是地中亦復如是，廣大無對，悉能容受一切諸法，以是義故，復得名為虛空等地。
「善男子！菩薩摩訶薩住是地中，於一切法亦見、亦知，若行、若緣，若性、若相、若因若緣、若眾生心、若根、若禪定、若乘，若善知識、若持禁戒、若所施，如是等法一切知見。複次善男子！菩薩摩訶薩住是地中，知而不見。云何為知？知自餓法、投淵赴火、自墜高巖、常翹一腳、五熱炙身、常臥灰土、棘刺編椽、樹葉惡草牛糞之上，衣粗麻衣、冢間所棄糞掃氀褐、欽婆羅衣、獐鹿皮革、芻草衣裳，茹菜、啖草、藕根、油滓、牛糞根果。若行乞食，限從一家，主若言無，即便捨去，設復還喚，終不回顧。不食鹽肉五種牛味，常所飲服糠汁沸湯，受持牛戒、狗雞雉戒、以灰涂身、
【現代漢語翻譯】 現代漢語譯本： 『善男子！菩薩摩訶薩獲得這樣的空性之門，就能安住于如同虛空一般的境界。』 『善男子！我現在在這大眾之中宣說這些空性的道理時，有十恒河沙數那麼多的菩薩摩訶薩，立即就能安住于如同虛空一般的境界。善男子！菩薩摩訶薩安住于這種境界后，對於一切法，沒有障礙、束縛、執著，心中沒有迷惑和煩悶。因為這個緣故，稱為虛空等地。善男子！譬如虛空，對於可愛的色法，不生貪戀執著；對於不可愛的色法，不生嗔恨惱怒。菩薩摩訶薩安住于這種境界中，也是這樣，對於好的和不好的色法，心中沒有貪戀和嗔恨。善男子！譬如虛空，廣大無邊，沒有對立，能夠容納一切諸法。菩薩摩訶薩安住于這種境界中也是這樣，廣大無邊，沒有對立，能夠容納一切諸法，因為這個緣故，又被稱為虛空等地。』 『善男子！菩薩摩訶薩安住于這種境界中，對於一切法既能看見也能知曉，無論是行為、因緣、自性、現象、因、緣、眾生的心念、根器、禪定、乘法、善知識、持守戒律、佈施等等，所有這些法都能知曉和看見。再者，善男子！菩薩摩訶薩安住于這種境界中，是知曉而不是看見。什麼是知曉呢？知曉那些自我折磨的法門，比如投身深淵、跳入火中、從高崖墜落、常年單腳站立、用五種熱源炙烤身體、常年睡在灰土上、用荊棘編成床鋪、睡在樹葉、惡草、牛糞之上，穿粗麻布衣、墳墓間丟棄的糞掃布、欽婆羅衣（一種粗糙的毛織物）、獐鹿皮革、用草編織的衣裳，吃蔬菜、草、藕根、油渣、牛糞根果。如果去乞食，限定只去一家，如果主人說沒有，就立即離開，即使再被叫回去，也絕不回頭。不吃鹽、肉和五種牛乳製品，常喝米糠汁和開水，受持牛戒、狗戒、雞戒、雉戒，用灰塗抹身體，』
【English Translation】 English version: 'Good man! When a Bodhisattva Mahasattva attains such a gate of emptiness, he dwells in a state like space.' 'Good man! Now, as I speak of these meanings of emptiness among this great assembly, there are ten Ganges sands of Bodhisattva Mahasattvas who immediately dwell in a state like space. Good man! When a Bodhisattva Mahasattva dwells in this state, he has no obstruction, bondage, or attachment to any dharma. His mind is free from confusion and agitation. For this reason, it is called the state like space. Good man! Just as space does not become attached to pleasant forms, nor does it become angry with unpleasant forms, so too, when a Bodhisattva Mahasattva dwells in this state, his mind is free from greed and anger towards good and bad forms. Good man! Just as space is vast and without opposition, able to contain all dharmas, so too, when a Bodhisattva Mahasattva dwells in this state, he is vast and without opposition, able to contain all dharmas. For this reason, it is also called the state like space.' 'Good man! When a Bodhisattva Mahasattva dwells in this state, he both sees and knows all dharmas, whether they are actions, conditions, natures, characteristics, causes, or conditions, the minds of sentient beings, faculties, meditative states, vehicles, good teachers, the upholding of precepts, or giving, and so on. He knows and sees all these dharmas. Furthermore, good man! When a Bodhisattva Mahasattva dwells in this state, he knows but does not see. What is knowing? It is knowing the practices of self-mortification, such as throwing oneself into a chasm, jumping into fire, falling from a high cliff, standing on one foot constantly, scorching the body with five sources of heat, constantly sleeping on ashes, making a bed of thorns, sleeping on leaves, bad grass, or cow dung, wearing coarse hemp clothing, discarded rags from graveyards, clothes made of kimpala (a coarse wool fabric), deer or antelope hides, or clothes made of grass, eating vegetables, grass, lotus roots, oil residue, or cow dung roots and fruits. If begging for food, he limits himself to one house, and if the householder says there is nothing, he leaves immediately, and even if called back, he never looks back. He does not eat salt, meat, or the five products of milk, and he always drinks rice bran juice and boiled water. He upholds the vows of a cow, a dog, a chicken, and a pheasant, and he smears his body with ashes.'
長髮為相，以羊祠時，先咒后殺。四月事火，七日服風，百千億花，供養諸天。諸所欲愿、因此成就。如是等法，能為無上解脫因者，無有是處。是名為知。云何不見？菩薩摩訶薩不見一人，行如是法，得正解脫，是名不見。
「複次善男子！菩薩摩訶薩亦見、亦知。何等為見？見諸眾生，行是邪法，必墮地獄，是名為見。云何為知？知諸眾生，從地獄出，生於人中，若能修行檀波羅蜜，乃至具足諸波羅蜜，是人必得入正解脫，是名為知。複次善男子！菩薩摩訶薩復有亦見、亦知。云何為見？見常無常、苦樂、凈不凈、我無我，是名為見。云何為知？知諸如來定不畢竟入于涅槃，知如來身金剛無壞，非是煩惱所成就身，又非臭穢腐敗之身，亦復能知一切眾生悉有佛性，是名為知。複次善男子！菩薩摩訶薩復有亦知、亦見。云何為知？知是眾生信心成就，知是眾生求于大乘；是人順流，是人逆流，是人正住，知是眾生已到彼岸。順流者謂凡夫人，逆流者從須陀洹乃至緣覺，正住者諸菩薩等，到彼岸者所謂如來、應、正遍知。是名為知。云何為見？菩薩摩訶薩住于大乘大涅槃典，修梵行心，以凈天眼，見諸眾生造身、口、意三業不善，墮于地獄、畜生、餓鬼。見諸眾生修善業者，命終當生天上、人中。見諸眾生從闇
【現代漢語翻譯】 現代漢語譯本：以留長髮為外相，用羊祭祀時，先念咒語后殺生。四月祭祀火神，七天不食只飲風，用成千上萬的花朵供養諸天。希望通過這些方法達成一切願望。像這樣的法門，如果能成為無上解脫的原因，是絕不可能的。這叫做『知』。怎麼會看不見呢？菩薩摩訶薩沒有見到過任何人，通過修行這樣的法門而得到真正的解脫，這叫做『不見』。 「再者，善男子！菩薩摩訶薩既能『見』，也能『知』。什麼是『見』？見到眾生修行這些邪法，必定會墮入地獄，這叫做『見』。什麼是『知』？知道眾生從地獄出來，轉生到人間，如果能夠修行佈施波羅蜜（檀波羅蜜，Dāna pāramitā，佈施的完美），乃至圓滿所有波羅蜜（pāramitā，到達彼岸的修行），這個人必定能夠進入真正的解脫，這叫做『知』。再者，善男子！菩薩摩訶薩還有既能『見』，也能『知』。什麼是『見』？見到常與無常、苦與樂、凈與不凈、有我與無我，這叫做『見』。什麼是『知』？知道諸如來（Tathāgata，佛的稱號）必定不會完全進入涅槃（Nirvāṇa，寂滅），知道如來的身體如同金剛一般堅固不壞，不是由煩惱所成就的身體，也不是臭穢腐敗的身體，並且能夠知道一切眾生都具有佛性（Buddha-dhātu，成佛的可能性），這叫做『知』。再者，善男子！菩薩摩訶薩還有既能『知』，也能『見』。什麼是『知』？知道這個眾生信心堅定，知道這個眾生追求大乘（Mahāyāna，佛教的一個主要流派）；這個人是順流而下，這個人是逆流而上，這個人是安住不動，知道這個眾生已經到達彼岸。順流而下指的是凡夫俗子，逆流而上指的是從須陀洹（Srotaāpanna，入流者）到緣覺（Pratyekabuddha，獨覺者），安住不動指的是諸菩薩等，到達彼岸指的是如來、應、正遍知（Tathāgata，Arhat，Samyaksaṃbuddha，佛的稱號）。這叫做『知』。什麼是『見』？菩薩摩訶薩安住于大乘大涅槃（Mahāparinirvāṇa，大寂滅）的經典，修持清凈的梵行之心，以清凈的天眼，見到眾生造作身、口、意三業的不善行為，墮入地獄、畜生、餓鬼道。見到眾生修習善業，命終后將往生天上、人間。見到眾生從黑暗
【English Translation】 English version: Taking long hair as a distinguishing mark, when sacrificing with a sheep, first chanting incantations and then killing it. In the fourth month, worshipping the fire god, fasting for seven days, and offering hundreds of thousands of flowers to the gods. Hoping to achieve all desires through these methods. Such practices, if they could be the cause of supreme liberation, are absolutely impossible. This is called 『knowing』. How can one not see? A Bodhisattva Mahāsattva has not seen anyone who, through practicing such methods, has attained true liberation, this is called 『not seeing』. Furthermore, good man! A Bodhisattva Mahāsattva both 『sees』 and 『knows』. What is 『seeing』? Seeing sentient beings practicing these evil methods, they will certainly fall into hell, this is called 『seeing』. What is 『knowing』? Knowing that sentient beings, having emerged from hell and been reborn in the human realm, if they can practice the perfection of giving (Dāna pāramitā), and even fulfill all perfections (pāramitā), this person will certainly be able to enter true liberation, this is called 『knowing』. Furthermore, good man! A Bodhisattva Mahāsattva also both 『sees』 and 『knows』. What is 『seeing』? Seeing permanence and impermanence, suffering and happiness, purity and impurity, self and non-self, this is called 『seeing』. What is 『knowing』? Knowing that all Tathāgatas (Buddha) will certainly not completely enter Nirvāṇa, knowing that the body of the Tathāgata is as indestructible as diamond, not a body formed by afflictions, nor a foul and decaying body, and also knowing that all sentient beings possess Buddha-nature (Buddha-dhātu), this is called 『knowing』. Furthermore, good man! A Bodhisattva Mahāsattva also both 『knows』 and 『sees』. What is 『knowing』? Knowing that this sentient being has firm faith, knowing that this sentient being seeks the Mahāyāna (the Great Vehicle); this person is flowing with the current, this person is flowing against the current, this person is abiding in stillness, knowing that this sentient being has reached the other shore. Flowing with the current refers to ordinary people, flowing against the current refers to those from Srotaāpanna (stream-enterer) to Pratyekabuddha (solitary buddha), abiding in stillness refers to all Bodhisattvas, and reaching the other shore refers to the Tathāgata, Arhat, Samyaksaṃbuddha (Buddha). This is called 『knowing』. What is 『seeing』? A Bodhisattva Mahāsattva, abiding in the scriptures of the Great Vehicle Mahāparinirvāṇa, cultivating a pure Brahmacarya mind, with pure divine eyes, sees sentient beings creating unwholesome actions of body, speech, and mind, falling into hell, the animal realm, and the realm of hungry ghosts. Seeing sentient beings cultivating wholesome actions, after death they will be reborn in the heavens and the human realm. Seeing sentient beings from darkness
入闇，有諸眾生從闇入明，有諸眾生從明入闇，有諸眾生從明入明。是名為見。
「複次善男子！菩薩摩訶薩復有亦知、亦見。菩薩摩訶薩知諸眾生修身、修戒、修心、修慧；是人今世惡業成就，或因貪慾、瞋恚、愚癡，是業必應地獄受報；是人直以修身、修戒、修心、修慧，現世輕受，不墮地獄。云何是業能得現報？懺悔發露所有諸惡，既悔之後更不敢作。慚愧成就故、供養三寶故、常自呵責故，是人以是善業因緣，不墮地獄現世受報。所謂頭痛、目痛、腹痛、背痛、橫羅死殃，呵責罵辱、鞭杖閉系、飢餓困苦，受如是等現世輕報。是名為知。云何為見？菩薩摩訶薩見如是人，不能修習身、戒、心、慧，造少惡業，此業因緣，應現受報。是人少惡不能懺悔，不自呵責、不生慚愧、無有怖懼，是業增長，地獄受報。是名為見。
「復有知而不見。云何知而不見？知諸眾生皆有佛性，為諸煩惱之所覆蔽，不能得見，是名知而不見。復有知而少見，十住菩薩摩訶薩，等知諸眾生皆有佛性，見不明瞭，猶如闇夜所見不了。復有亦見、亦知，所謂諸佛如來，亦見亦知。復有亦見亦知、不見不知，亦見亦知者，所謂世間文字、言語、男女、車乘瓶瓫、舍宅城邑、衣裳飲食、山河園林、眾生壽命，是名亦知亦見。云何
【現代漢語翻譯】 現代漢語譯本：進入黑暗，有些眾生從黑暗走向光明，有些眾生從光明走向黑暗，有些眾生從光明走向光明。這被稱為『見』。 『再者，善男子！菩薩摩訶薩還有『知』和『見』。菩薩摩訶薩知道眾生修習身（身業）、戒（戒律）、心（心性）、慧（智慧）；這個人今生惡業成熟，或者因為貪慾、嗔恚、愚癡，這個業報必定會在地獄受報；這個人僅僅因為修習身、戒、心、慧，今生就減輕了果報，不墮入地獄。為什麼這個業能得到現世報呢？因為懺悔並坦白所有惡行，懺悔之後不敢再犯。因為成就慚愧心、供養三寶、常常自我呵責，這個人因為這些善業的因緣，不墮入地獄，在現世承受果報。比如頭痛、眼痛、腹痛、背痛、橫遭死亡、呵斥辱罵、鞭打囚禁、飢餓困苦，承受這些現世的輕微果報。這被稱為『知』。什麼是『見』呢？菩薩摩訶薩看到這樣的人，不能修習身、戒、心、慧，造作少量惡業，這個業的因緣，應該在現世受報。這個人因為少量惡業不能懺悔，不自我呵責、不生慚愧、沒有恐懼，這個業增長，在地獄受報。這被稱為『見』。 『還有『知』而『不見』。什麼是『知』而『不見』呢？知道所有眾生都有佛性（Buddha-nature），被各種煩惱所覆蓋，不能得見，這叫做『知』而『不見』。還有『知』而少『見』，十住菩薩摩訶薩（Ten Stages Bodhisattva Mahasattva）等同知道所有眾生都有佛性，但見得不清楚，就像在黑暗的夜晚看不清楚一樣。還有『亦見』、『亦知』，比如諸佛如來（Tathagata），『亦見』『亦知』。還有『亦見』『亦知』、『不見』『不知』，『亦見』『亦知』是指世間的文字、語言、男女、車乘瓶罐、房屋城池、衣裳飲食、山河園林、眾生壽命，這叫做『亦知』『亦見』。什麼是『不見』『不知』呢？』
【English Translation】 English version: Entering darkness, there are beings who go from darkness into light, there are beings who go from light into darkness, and there are beings who go from light into light. This is called 『seeing』. 『Furthermore, good man! A Bodhisattva Mahasattva also has 『knowing』 and 『seeing』. A Bodhisattva Mahasattva knows that beings cultivate body (physical actions), precepts (moral conduct), mind (mental state), and wisdom (insight); this person』s evil karma matures in this life, or because of greed, hatred, and ignorance, this karma will certainly be repaid in hell; this person, simply by cultivating body, precepts, mind, and wisdom, receives a lighter retribution in this life and does not fall into hell. Why can this karma receive present retribution? Because they repent and confess all their evil deeds, and after repenting, they dare not commit them again. Because they have achieved a sense of shame, make offerings to the Three Jewels (Buddha, Dharma, Sangha), and constantly reproach themselves, this person, due to these good karma causes, does not fall into hell and receives retribution in this life. Such as headaches, eye pain, abdominal pain, back pain, accidental death, scolding and insults, beatings and imprisonment, hunger and suffering, receiving such light retributions in this life. This is called 『knowing』. What is 『seeing』? A Bodhisattva Mahasattva sees such a person, who cannot cultivate body, precepts, mind, and wisdom, and creates a small amount of evil karma, and due to this karma, they should receive retribution in this life. This person, because of a small amount of evil karma, cannot repent, does not reproach themselves, does not feel shame, and has no fear, this karma grows, and they receive retribution in hell. This is called 『seeing』. 『There is also 『knowing』 without 『seeing』. What is 『knowing』 without 『seeing』? Knowing that all beings have Buddha-nature, which is covered by various afflictions, and cannot be seen, this is called 『knowing』 without 『seeing』. There is also 『knowing』 with little 『seeing』, the Ten Stages Bodhisattva Mahasattva equally know that all beings have Buddha-nature, but they do not see it clearly, like not being able to see clearly in the dark night. There is also 『both seeing』 and 『knowing』, such as the Tathagatas, who 『both see』 and 『know』. There is also 『both seeing』 and 『knowing』, and 『neither seeing』 nor 『knowing』, 『both seeing』 and 『knowing』 refers to worldly writings, languages, men and women, vehicles and vessels, houses and cities, clothing and food, mountains and rivers, gardens and forests, and the lifespan of beings, this is called 『both knowing』 and 『seeing』. What is 『neither seeing』 nor 『knowing』?』
不見不知？聖人所有微密之語，無有男女乃至園林，是名不見不知。復有知而不見，知所惠施、知所供處、知于受者、知因果報，是名為知。云何不見？不見所施、供處受者、及以果報，是名不見。菩薩摩訶薩知有八種，即是如來五眼所知。」◎
大般涅槃經卷第十六 大正藏第 12 冊 No. 0374 大般涅槃經
大般涅槃經卷第十七
北涼天竺三藏曇無讖譯梵行品第八之三
◎迦葉菩薩白佛言：「世尊！菩薩摩訶薩能如是知，得何等利？」
佛言：「善男子！菩薩摩訶薩能如是知，得四無礙：法無礙、義無礙、辭無礙、樂說無礙。法無礙者，知一切法及法名字。義無礙者，知一切法所有諸義，能隨諸法所立名字而為作義。辭無礙者，隨字論、正音論、闡陀論、世辯論。樂說無礙者，所謂菩薩摩訶薩凡所演說，無有障礙、不可動轉、無所畏省、難可摧伏。善男子！是名菩薩能如是見知，即得如是四無礙智。
「複次善男子！法無礙者，菩薩摩訶薩，遍知聲聞、緣覺、菩薩、諸佛之法。義無礙者，乘雖有三，知其歸一，終不謂有差別之相。辭無礙者，菩薩摩訶薩於一法中，作種種名，經無量劫，說不可盡；聲聞緣覺能作是說，無有是處。樂說無礙者，菩薩摩訶薩于無
【現代漢語翻譯】 現代漢語譯本 『不見不知』是什麼意思呢？聖人所擁有的那些微妙隱秘的語言，不涉及男女，甚至不涉及園林，這叫做『不見不知』。還有一種是『知而不見』，知道應該佈施什麼、知道應該供養在哪裡、知道接受供養的人是誰、知道因果報應，這叫做『知』。那麼，什麼是『不見』呢？『不見』所佈施的東西、供養的地方、接受供養的人，以及因果報應，這叫做『不見』。菩薩摩訶薩知道有八種，這正是如來五眼所能知道的。」
《大般涅槃經》卷第十六 大正藏第 12 冊 No. 0374 《大般涅槃經》
《大般涅槃經》卷第十七
北涼天竺三藏曇無讖譯《梵行品》第八之三
迦葉菩薩（Kasyapa Bodhisattva）對佛說：『世尊！菩薩摩訶薩（Bodhisattva Mahasattva）如果能夠這樣知道，會得到什麼利益呢？』
佛說：『善男子！菩薩摩訶薩如果能夠這樣知道，會得到四種無礙：法無礙、義無礙、辭無礙、樂說無礙。法無礙是指，知道一切法以及法的名字。義無礙是指，知道一切法所包含的意義，能夠根據各種法所建立的名字來解釋其意義。辭無礙是指，能夠運用字論、正音論、闡陀論、世辯論。樂說無礙是指，菩薩摩訶薩凡是所演說的，沒有任何障礙、不可動搖、無所畏懼、難以被摧毀。善男子！這叫做菩薩能夠這樣見知，就能得到這樣的四無礙智。』
『再者，善男子！法無礙是指，菩薩摩訶薩能夠普遍知道聲聞（Sravaka）、緣覺（Pratyekabuddha）、菩薩（Bodhisattva）、諸佛的法。義無礙是指，雖然有三種乘，但知道它們最終歸於一，始終不認為有差別之相。辭無礙是指，菩薩摩訶薩對於一個法，可以創造出種種不同的名稱，經過無量劫，也說不完；聲聞緣覺如果能做到這樣說，是不可能的。樂說無礙是指，菩薩摩訶薩對於無
【English Translation】 English version What does 『not seeing, not knowing』 mean? The subtle and secret words of the sages do not involve men and women, nor even gardens; this is called 『not seeing, not knowing.』 There is also 『knowing without seeing,』 which is knowing what to give, knowing where to offer, knowing who the recipient is, and knowing the karmic consequences; this is called 『knowing.』 Then, what is 『not seeing』? 『Not seeing』 the things given, the place of offering, the recipient, and the karmic consequences; this is called 『not seeing.』 Bodhisattva Mahasattvas know eight kinds of things, which are known by the Tathagata』s five eyes.」
The Mahaparinirvana Sutra, Volume 16 Taisho Tripitaka Volume 12, No. 0374, The Mahaparinirvana Sutra
The Mahaparinirvana Sutra, Volume 17
Translated by Tripitaka Dharmaksema of North Liang, Chapter 8, Section 3: Pure Conduct
Bodhisattva Kasyapa (Kasyapa Bodhisattva) said to the Buddha, 『World Honored One! If a Bodhisattva Mahasattva (Bodhisattva Mahasattva) can know in this way, what benefits will they obtain?』
The Buddha said, 『Good man! If a Bodhisattva Mahasattva can know in this way, they will obtain four unobstructed knowledges: unobstructed knowledge of the Dharma, unobstructed knowledge of meaning, unobstructed knowledge of eloquence, and unobstructed knowledge of joyful exposition. Unobstructed knowledge of the Dharma means knowing all dharmas and the names of dharmas. Unobstructed knowledge of meaning means knowing all the meanings contained in all dharmas, and being able to explain their meanings according to the names established for each dharma. Unobstructed knowledge of eloquence means being able to use the theory of words, the theory of correct sounds, the theory of prosody, and the theory of worldly debate. Unobstructed knowledge of joyful exposition means that whatever a Bodhisattva Mahasattva expounds, there are no obstacles, it cannot be shaken, there is no fear, and it is difficult to be defeated. Good man! This is called a Bodhisattva being able to see and know in this way, and thus obtaining these four unobstructed knowledges.』
『Furthermore, good man! Unobstructed knowledge of the Dharma means that a Bodhisattva Mahasattva can universally know the dharmas of Sravakas (Sravaka), Pratyekabuddhas (Pratyekabuddha), Bodhisattvas (Bodhisattva), and all Buddhas. Unobstructed knowledge of meaning means that although there are three vehicles, they know that they ultimately return to one, and they never consider there to be any difference in their characteristics. Unobstructed knowledge of eloquence means that a Bodhisattva Mahasattva can create various different names for one dharma, and even after countless kalpas, they would not be exhausted; it is impossible for Sravakas and Pratyekabuddhas to be able to speak in this way. Unobstructed knowledge of joyful exposition means that a Bodhisattva Mahasattva, regarding the non-
量劫，為諸眾生演說諸法，若名、若義、種種異說，不可窮盡。
「複次善男子！法無礙者，菩薩摩訶薩雖知諸法，而不取著。義無礙者，菩薩摩訶薩雖知諸義，而亦不著。辭無礙者，菩薩摩訶薩雖知名字，亦不取著。樂說無礙者，菩薩摩訶薩雖知樂說，如是最上，而亦不著。何以故？善男子，若取著者，不名菩薩。」
迦葉菩薩復白佛言：「世尊！若不取著，則不知法；若知法者，則是取著。若知不著，則無所知。云何如來說言知法而不取著？」
佛言：「善男子！夫取著者，不名無礙；無所取著，乃名無礙。善男子！是故一切諸菩薩等，有取著者，則無無礙；若無無礙，不名菩薩，當知是人名為凡夫。何故取著名為凡夫？一切凡夫，取著於色乃至著識。以著色故，則生貪心；生貪心故，為色系縛，乃至為識之所繫縛；以繫縛故，則不得免生、老、病、死、憂悲、大苦一切煩惱，是故取著名為凡夫。以是義故，一切凡夫，無四無閡。善男子！菩薩摩訶薩已於無量阿僧祇劫，知見法相，以知見故，則知其義；以見法相及知義故，而於色中不生繫著，乃至識中亦復如是；以不著故，菩薩於色不生貪心，乃至識中亦不生貪；以無貪故，則不為色之所繫縛，乃至不為識之所縛；以不縛故，則得脫于生老病
【現代漢語翻譯】 現代漢語譯本：在漫長的劫數中，爲了所有眾生演說各種法，無論是名稱、含義，還是種種不同的說法，都是無窮無盡的。 『再者，善男子！法無礙是指，菩薩摩訶薩雖然瞭解諸法，卻不執著於它們。義無礙是指，菩薩摩訶薩雖然瞭解諸義，也不執著於它們。辭無礙是指，菩薩摩訶薩雖然瞭解名字，也不執著於它們。樂說無礙是指，菩薩摩訶薩雖然知道樂說（善巧的說法）是最殊勝的，也不執著於它。為什麼呢？善男子，如果執著于這些，就不能稱為菩薩。』 迦葉菩薩又對佛說：『世尊！如果不執著，就不能了解法；如果了解法，就是執著。如果瞭解不執著，那就什麼都不知道了。為什麼如來說了解法而不執著呢？』 佛說：『善男子！執著的人，不能稱為無礙；不執著的人，才稱為無礙。善男子！因此，一切菩薩如果執著，就沒有無礙；如果沒有無礙，就不能稱為菩薩，應當知道這個人是凡夫。為什麼執著被稱為凡夫呢？一切凡夫，執著於色（物質現象）乃至執著于識（意識）。因為執著於色，就產生貪心；產生貪心，就被色所束縛，乃至被識所束縛；因為被束縛，就不能免除生、老、病、死、憂愁、悲傷、大苦等一切煩惱，所以執著被稱為凡夫。因為這個原因，一切凡夫，沒有四無礙。善男子！菩薩摩訶薩已經在無量阿僧祇劫（極長的時間單位）中，瞭解並見到法的真相，因爲了解並見到，就瞭解其含義；因為見到法的真相併瞭解其含義，所以對於色（物質現象）不產生執著，乃至對於識（意識）也是如此；因為不執著，菩薩對於色不產生貪心，乃至對於識也不產生貪心；因為沒有貪心，就不會被色所束縛，乃至不會被識所束縛；因為不被束縛，就能夠脫離生老病死』
【English Translation】 English version: Throughout countless kalpas (eons), various dharmas (teachings) are expounded for all sentient beings, whether in terms of names, meanings, or diverse explanations, they are inexhaustible. 'Furthermore, good man! 'Dharma unimpeded' means that although a Bodhisattva Mahasattva understands all dharmas, they do not cling to them. 'Meaning unimpeded' means that although a Bodhisattva Mahasattva understands all meanings, they also do not cling to them. 'Eloquence unimpeded' means that although a Bodhisattva Mahasattva understands names, they also do not cling to them. 'Joyful exposition unimpeded' means that although a Bodhisattva Mahasattva knows that joyful exposition (skillful teaching) is the most supreme, they also do not cling to it. Why is this so? Good man, if one clings to these, one cannot be called a Bodhisattva.' Bodhisattva Kasyapa then said to the Buddha, 'World Honored One! If one does not cling, then one cannot understand the dharma; if one understands the dharma, then one is clinging. If one understands non-clinging, then one knows nothing. How can the Tathagata (Buddha) say that one understands the dharma without clinging?' The Buddha said, 'Good man! One who clings cannot be called unimpeded; one who does not cling is called unimpeded. Good man! Therefore, all Bodhisattvas who cling do not have unimpededness; if they do not have unimpededness, they cannot be called Bodhisattvas, and it should be known that such a person is a common being. Why is clinging called a common being? All common beings cling to form (material phenomena) and even to consciousness. Because of clinging to form, greed arises; because of greed, one is bound by form, and even bound by consciousness; because of being bound, one cannot escape birth, old age, sickness, death, sorrow, grief, great suffering, and all afflictions. Therefore, clinging is called a common being. For this reason, all common beings do not have the four unimpedednesses. Good man! Bodhisattva Mahasattvas have already, in countless asamkhya kalpas (immeasurably long periods of time), understood and seen the true nature of dharmas, and because of understanding and seeing, they understand their meanings; because of seeing the true nature of dharmas and understanding their meanings, they do not become attached to form, and so on, even to consciousness; because of non-attachment, Bodhisattvas do not generate greed for form, and so on, even for consciousness; because of no greed, they are not bound by form, and so on, not bound by consciousness; because of not being bound, they are able to escape birth, old age, sickness, and death.'
死、憂悲大苦、一切煩惱。以是義故，一切菩薩得四無礙。善男子！以是因緣，我為弟子十二部中說系著者名為魔縛，若不著者則脫魔縛。譬如世間有罪之人，為王所縛，無罪之人王不能縛。菩薩摩訶薩亦復如是，有系著者，為魔所縛，無系著者魔不能縛。以是義故，菩薩摩訶薩而無所著。◎
「◎複次善男子！法無礙者，菩薩摩訶薩善知字持，而不忘失。所謂持者，如地、如山、如眼、如雲、如人、如母，一切諸法亦復如是。義無礙者，菩薩雖知諸法名字而不知義，得義無礙，則知于義。云何知義？謂地持者，如地普持一切眾生及非眾生，以是義故，名地為持。善男子！謂山持者，菩薩摩訶薩作是思惟：『何故名山而為持耶？山能持地，令無傾動，是故名持。何故複名眼為持耶？眼能持光，故名為持。何故複名云爲持耶？云名龍氣，龍氣持水，故名云持。何故複名人為持耶？人能持法及以非法，故名人持。何故複名母為持耶？母能持子，故名母持。』菩薩摩訶薩知一切法名字、句義，亦復如是。辭無礙者，菩薩摩訶薩以種種辭，演說一義，亦無有義，猶如男女、舍宅車乘、眾生等名。何故無義？善男子！夫義者，乃是菩薩諸佛境界，辭者凡夫境界。以知義故，得辭無礙。樂說無礙者，菩薩摩訶薩知辭、知義故
【現代漢語翻譯】 現代漢語譯本：死亡、憂愁悲傷的巨大痛苦、一切煩惱。因為這個緣故，一切菩薩獲得四無礙（四種無礙的智慧）。善男子！因為這個因緣，我為弟子在十二部經中說，執著於事物的人被魔所束縛，不執著的人則脫離魔的束縛。譬如世間有罪的人，被國王所束縛，無罪的人國王不能束縛。菩薩摩訶薩也是這樣，有執著的人，被魔所束縛，沒有執著的人魔不能束縛。因為這個緣故，菩薩摩訶薩沒有任何執著。 ◎又，善男子！法無礙（對佛法的理解沒有障礙）是指，菩薩摩訶薩善於瞭解文字的含義，並且不會忘記。所謂『持』（保持、持有）的意思，就像地、山、眼、云、人、母一樣，一切諸法也是如此。義無礙（對佛法義理的理解沒有障礙）是指，菩薩雖然知道諸法的名字卻不知道其含義，獲得義無礙后，就能理解其含義。如何理解其含義呢？所謂『地持』（地保持）是指，如同大地普遍保持一切眾生和非眾生，因為這個含義，所以稱地為『持』。善男子！所謂『山持』（山保持）是指，菩薩摩訶薩這樣思考：『為什麼稱山為『持』呢？』山能保持大地，使其不傾斜動搖，所以稱為『持』。為什麼又稱眼為『持』呢？眼睛能保持光明，所以稱為『持』。為什麼又稱云爲『持』呢？云是龍的氣息，龍的氣息保持水，所以稱云爲『持』。為什麼又稱人為『持』呢？人能保持法和非法，所以稱人為『持』。為什麼又稱母為『持』呢？母親能保持孩子，所以稱母為『持』。』菩薩摩訶薩瞭解一切法的名字、語句和含義，也是如此。辭無礙（對語言表達沒有障礙）是指，菩薩摩訶薩用各種各樣的語言，闡述同一個道理，但實際上沒有固定的含義，就像男女、房屋、車乘、眾生等名稱一樣。為什麼沒有固定的含義呢？善男子！含義是菩薩和諸佛的境界，語言是凡夫的境界。因爲了解含義，所以獲得辭無礙。樂說無礙（樂於說法且沒有障礙）是指，菩薩摩訶薩瞭解語言和含義，所以能夠樂於說法。
【English Translation】 English version: death, sorrow, great suffering, and all afflictions. Because of this, all Bodhisattvas attain the four unobstructed knowledges (four kinds of unimpeded wisdom). Good man! Because of this cause, I have said to my disciples in the twelve divisions of scriptures that those who are attached are bound by Mara (demon), while those who are not attached are freed from Mara's bonds. For example, in the world, a guilty person is bound by the king, while an innocent person cannot be bound by the king. Bodhisattva Mahasattvas are also like this: those who are attached are bound by Mara, while those who are not attached cannot be bound by Mara. Because of this, Bodhisattva Mahasattvas have no attachments. ◎Furthermore, good man! 'Unobstructed knowledge of the Dharma' (unimpeded understanding of Buddhist teachings) means that Bodhisattva Mahasattvas are skilled in understanding the meaning of words and do not forget them. The meaning of 'holding' (maintaining, possessing) is like earth, mountain, eye, cloud, person, and mother; all dharmas are also like this. 'Unobstructed knowledge of meaning' (unimpeded understanding of the principles of Buddhist teachings) means that although Bodhisattvas know the names of dharmas but do not know their meanings, they can understand their meanings after attaining unobstructed knowledge of meaning. How is meaning understood? 'Earth holding' (earth maintaining) means that like the earth universally holds all sentient and non-sentient beings, because of this meaning, the earth is called 'holding'. Good man! 'Mountain holding' (mountain maintaining) means that Bodhisattva Mahasattvas think: 'Why is a mountain called 'holding'?' A mountain can hold the earth, preventing it from tilting or shaking, so it is called 'holding'. Why is the eye called 'holding'? The eye can hold light, so it is called 'holding'. Why is a cloud called 'holding'? A cloud is the breath of a dragon, and the dragon's breath holds water, so a cloud is called 'holding'. Why is a person called 'holding'? A person can hold dharma and non-dharma, so a person is called 'holding'. Why is a mother called 'holding'? A mother can hold a child, so a mother is called 'holding'.' Bodhisattva Mahasattvas understand the names, phrases, and meanings of all dharmas in the same way. 'Unobstructed knowledge of eloquence' (unimpeded expression of language) means that Bodhisattva Mahasattvas use various languages to explain the same principle, but in reality, there is no fixed meaning, just like the names of men and women, houses, vehicles, and sentient beings. Why is there no fixed meaning? Good man! Meaning is the realm of Bodhisattvas and Buddhas, while language is the realm of ordinary people. Because of understanding meaning, one attains unobstructed knowledge of eloquence. 'Unobstructed knowledge of joyful exposition' (joyful and unimpeded in explaining the Dharma) means that Bodhisattva Mahasattvas understand language and meaning, so they are able to joyfully expound the Dharma.
，于無量阿僧祇劫，說辭、說義而不可盡，是名樂說無礙。
「善男子！菩薩摩訶薩于無量無邊阿僧祇劫，修行世諦，以修行故，知法無礙。復于無量阿僧祇劫，修第一義諦故，得義無礙。亦于無量阿僧祇劫，習毗伽羅那論故，得辭無礙。亦于無量阿僧祇劫，修習說世諦論故，得樂說無礙。
「善男子！聲聞緣覺若有得是四無閡者，無有是處。善男子！九部經中我說聲聞緣覺之人有四無礙，聲聞緣覺真實無有。何以故？菩薩摩訶薩為度眾生故，修如是四無礙智。緣覺之人修寂滅法，志樂獨處。若化眾生，但現神通，終日默然無所宣說，云何當有四無礙智？何故默然而無所說？緣覺不能說法度人。使得暖法、頂法、忍法、世第一法、須陀洹、斯陀含、阿那含、阿羅漢、辟支佛、菩薩摩訶薩，不能令人發阿耨多羅三藐三菩提心。何以故？善男子！緣覺出世，世間無有九部經典，是故緣覺無辭無礙、樂說無礙。善男子！緣覺之人雖知諸法，無法無礙。何以故？法無礙者，名為知字，緣覺之人雖知文字，無字無礙。何以故？不知常住二字故，是故緣覺不得法無礙。雖知于義，無義無礙。真知義者，知諸眾生悉有佛性，佛性義者，名為阿耨多羅三藐三菩提。以是義故，緣覺之人不得義無礙。是故緣覺，一切無有四無
【現代漢語翻譯】 現代漢語譯本：在無量阿僧祇劫（無數個大劫），菩薩宣說言辭和義理，都無法窮盡，這被稱為樂說無礙。 『善男子！菩薩摩訶薩在無量無邊的阿僧祇劫中，修行世俗諦（關於世間現象的真理），因為修行的緣故，獲得知法無礙（對一切法的理解沒有障礙）。又在無量阿僧祇劫中，修習第一義諦（關於終極真理的真理），因此獲得義無礙（對義理的理解沒有障礙）。也在無量阿僧祇劫中，學習毗伽羅那論（聲明論），因此獲得辭無礙（對言辭的運用沒有障礙）。又在無量阿僧祇劫中，修習宣說世俗諦的理論，因此獲得樂說無礙（樂於宣說佛法且沒有障礙）。』 『善男子！聲聞（聽聞佛陀教誨而修行的人）和緣覺（不需佛陀教導，通過自身觀察而覺悟的人）如果能獲得這四種無礙，是不可能的。善男子！在九部經典中，我雖然說聲聞和緣覺之人有四無礙，但聲聞和緣覺實際上並沒有。為什麼呢？菩薩摩訶薩爲了度化眾生，才修習這四種無礙智。而緣覺之人修習寂滅之法，喜歡獨自修行。如果他們要教化眾生，也只是顯現神通，整天沉默不語，沒有什麼可說的，怎麼會有四無礙智呢？為什麼他們沉默不語呢？因為緣覺不能說法度人，不能使人獲得暖法（修行初期的體驗）、頂法（修行更深入的體驗）、忍法（對真理的接受）、世第一法（世間最高的修行境界），也不能使人成為須陀洹（入流者）、斯陀含（一來者）、阿那含（不還者）、阿羅漢（無生者）、辟支佛（獨覺者）、菩薩摩訶薩，更不能使人發起阿耨多羅三藐三菩提心（無上正等正覺之心）。為什麼呢？善男子！緣覺出世時，世間沒有九部經典，所以緣覺沒有辭無礙和樂說無礙。善男子！緣覺之人雖然知道諸法，卻沒有法無礙。為什麼呢？法無礙是指知道文字，緣覺之人雖然知道文字，卻沒有字無礙。為什麼呢？因為他們不知道『常住』這兩個字，所以緣覺不能獲得法無礙。雖然他們知道義理，卻沒有義無礙。真正知道義理的人，知道一切眾生都有佛性，佛性的意義就是阿耨多羅三藐三菩提。因為這個原因，緣覺之人不能獲得義無礙。所以緣覺，一切都沒有四無礙。』
【English Translation】 English version: In immeasurable asamkhya kalpas (countless great eons), the Bodhisattva speaks of words and meanings inexhaustibly; this is called eloquence without obstruction. 'Good man! The Bodhisattva Mahasattva, in immeasurable and boundless asamkhya kalpas, cultivates the mundane truth (truth about worldly phenomena). Through this cultivation, he attains unobstructed knowledge of the Dharma (understanding of all dharmas). Again, in immeasurable asamkhya kalpas, he cultivates the ultimate truth (truth about the ultimate reality), thus attaining unobstructed understanding of meaning. Also, in immeasurable asamkhya kalpas, he studies the Vyakarana (treatise on grammar), thus attaining unobstructed eloquence. Also, in immeasurable asamkhya kalpas, he cultivates the theory of expounding the mundane truth, thus attaining unobstructed eloquence in teaching (joyful and unobstructed in expounding the Dharma).' 'Good man! It is impossible for Sravakas (those who hear the Buddha's teachings and practice) and Pratyekabuddhas (those who attain enlightenment through their own observation without a teacher) to attain these four unobstructed knowledges. Good man! Although I have said in the nine divisions of scriptures that Sravakas and Pratyekabuddhas have four unobstructed knowledges, in reality, Sravakas and Pratyekabuddhas do not possess them. Why is that? The Bodhisattva Mahasattva cultivates these four unobstructed knowledges in order to liberate sentient beings. Pratyekabuddhas, on the other hand, cultivate the Dharma of quiescence and prefer to practice alone. If they were to teach sentient beings, they would only display supernatural powers, remaining silent all day without saying anything. How could they possess the four unobstructed knowledges? Why are they silent and say nothing? Because Pratyekabuddhas cannot teach the Dharma to liberate people, they cannot enable people to attain the warm stage (initial experience in practice), the peak stage (deeper experience in practice), the acceptance stage (acceptance of the truth), the highest mundane Dharma (the highest state of practice in the world), nor can they enable people to become Srotapannas (stream-enterers), Sakrdagamins (once-returners), Anagamins (non-returners), Arhats (those who have attained liberation), Pratyekabuddhas (solitary realizers), or Bodhisattva Mahasattvas. Furthermore, they cannot inspire people to generate the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed perfect enlightenment). Why is that? Good man! When a Pratyekabuddha appears in the world, there are no nine divisions of scriptures in the world. Therefore, Pratyekabuddhas do not have unobstructed eloquence or unobstructed eloquence in teaching. Good man! Although Pratyekabuddhas know all dharmas, they do not have unobstructed knowledge of the Dharma. Why is that? Unobstructed knowledge of the Dharma means knowing the words. Although Pratyekabuddhas know the words, they do not have unobstructed knowledge of the words. Why is that? Because they do not know the two words 'permanent dwelling,' therefore, Pratyekabuddhas cannot attain unobstructed knowledge of the Dharma. Although they know the meaning, they do not have unobstructed knowledge of the meaning. Those who truly know the meaning know that all sentient beings have Buddha-nature, and the meaning of Buddha-nature is Anuttara-samyak-sambodhi. For this reason, Pratyekabuddhas cannot attain unobstructed knowledge of the meaning. Therefore, Pratyekabuddhas do not have any of the four unobstructed knowledges.'
礙智。云何聲聞無四無礙？聲聞之人無有三種善巧方便。何等為三？一者必須軟語然後受法，二者必須粗語然後受化，三者不軟不粗然後受化。聲聞之人無此三故，無四無礙。複次聲聞緣覺不能畢竟知辭、知義，無自在智，知于境界。無有十力、四無所畏，不能畢竟度於十二因緣大河，不能善知眾生諸根利鈍差別，未能永斷二諦疑心，不知眾生種種諸心所緣境界，不能善說第一義空，是故二乘無四無礙。」
迦葉菩薩白佛言：「世尊！若諸聲聞緣覺之人，一切無有四無礙者，云何世尊說舍利弗智慧第一？大目犍連神通第一？摩訶拘絺羅四無礙第一？如其無者，如來何故作如是說？」
爾時世尊贊迦葉言：「善哉，善哉！善男子！譬如恒河有無量水，辛頭大河水亦無量，博叉大河水亦無量，悉陀大河水亦無量，阿耨達池水亦無量，大海之中水亦無量。如是諸水雖同無量，然其多少其實不等；聲聞緣覺及諸菩薩四無礙智，亦復如是，善男子！若說等者，無有是處。善男子！我為凡夫說，摩訶拘絺羅四無礙智為最第一，汝所問者其義如是。善男子！聲聞之人，或有得一，或有得二；若具足四，無有是處。」
迦葉菩薩白佛言：「世尊！如佛先說梵行品中，菩薩知見得四無礙者，菩薩知見則無所得，亦無有
【現代漢語翻譯】 現代漢語譯本： 什麼是『礙智』？為什麼聲聞（Śrāvaka，指聽聞佛陀教誨而修行的人）沒有四無礙（catuḥ-pratisamvidā，指四種無礙的智慧）？聲聞之人沒有三種善巧方便。哪三種呢？第一種是必須用柔和的語言才能接受佛法，第二種是必須用粗獷的語言才能被教化，第三種是用不柔和也不粗獷的語言才能被教化。聲聞之人沒有這三種能力，所以沒有四無礙。此外，聲聞和緣覺（Pratyekabuddha，指獨自覺悟的人）不能完全瞭解言辭和意義，沒有自在的智慧去了解境界。他們沒有十力（daśa-balāni，佛陀的十種力量）、四無所畏（catvāri vaiśāradyāni，佛陀的四種無畏），不能徹底度過十二因緣（dvādaśāṅga-pratītyasamutpāda，佛教關於生命輪迴的十二個環節）的大河，不能善巧地瞭解眾生根性的利鈍差別，未能永遠斷除二諦（satya-dvaya，佛教的兩種真理：世俗諦和勝義諦）的疑惑，不知道眾生各種心所緣的境界，不能善巧地宣說第一義空（paramārtha-śūnyatā，佛教最高的空性真理），所以二乘（指聲聞和緣覺）沒有四無礙。 迦葉菩薩（Kāśyapa，佛陀的十大弟子之一）對佛說：『世尊！如果所有聲聞和緣覺都沒有四無礙，為什麼世尊說舍利弗（Śāriputra，佛陀的十大弟子之一）智慧第一？大目犍連（Mahāmaudgalyāyana，佛陀的十大弟子之一）神通第一？摩訶拘絺羅（Mahākauṣṭhila，佛陀的弟子之一）四無礙第一？如果他們沒有四無礙，如來（Tathāgata，佛陀的稱號）為什麼這樣說呢？』 這時，世尊讚歎迦葉說：『好啊，好啊！善男子！譬如恒河有無量的水，辛頭河（Sindhu）也有無量的水，博叉河（Vakṣu）也有無量的水，悉陀河（Sītā）也有無量的水，阿耨達池（Anavatapta）也有無量的水，大海中的水也有無量。這些水雖然都說是無量，但它們的多少實際上是不一樣的；聲聞、緣覺和菩薩的四無礙智也是如此，善男子！如果說他們是相等的，那是不可能的。善男子！我為凡夫說，摩訶拘絺羅的四無礙智是最第一的，你所問的道理就是這樣。善男子！聲聞之人，有的可能得到一種，有的可能得到兩種；如果能具足四種，那是不可能的。』 迦葉菩薩對佛說：『世尊！正如佛陀先前在《梵行品》中所說，菩薩的知見得到四無礙，菩薩的知見就無所得，也沒有任何的執著。』
【English Translation】 English version: What is 『obstructed wisdom』? Why do Śrāvakas (those who listen to the Buddha's teachings and practice) not have the four unobstructed knowledges (catuḥ-pratisamvidā)? Śrāvakas do not possess three skillful means. What are the three? First, they must receive the Dharma with gentle words; second, they must be taught with harsh words; and third, they must be taught with words that are neither gentle nor harsh. Because Śrāvakas lack these three abilities, they do not have the four unobstructed knowledges. Furthermore, Śrāvakas and Pratyekabuddhas (those who attain enlightenment on their own) cannot fully understand words and meanings, and they do not have the wisdom to understand realms freely. They do not have the ten powers (daśa-balāni, the ten powers of the Buddha), the four fearlessnesses (catvāri vaiśāradyāni, the four fearlessnesses of the Buddha), they cannot completely cross the great river of the twelve links of dependent origination (dvādaśāṅga-pratītyasamutpāda, the twelve links of the Buddhist concept of the cycle of life), they cannot skillfully understand the differences in the sharpness or dullness of beings' faculties, they have not permanently eliminated doubts about the two truths (satya-dvaya, the two truths in Buddhism: conventional truth and ultimate truth), they do not know the various realms of beings' minds, and they cannot skillfully explain the ultimate emptiness (paramārtha-śūnyatā, the highest truth of emptiness in Buddhism). Therefore, the two vehicles (referring to Śrāvakas and Pratyekabuddhas) do not have the four unobstructed knowledges. Kāśyapa Bodhisattva (one of the Buddha's ten great disciples) said to the Buddha: 『World Honored One! If all Śrāvakas and Pratyekabuddhas do not have the four unobstructed knowledges, why did the World Honored One say that Śāriputra (one of the Buddha's ten great disciples) is the foremost in wisdom? That Mahāmaudgalyāyana (one of the Buddha's ten great disciples) is the foremost in supernatural powers? That Mahākauṣṭhila (one of the Buddha's disciples) is the foremost in the four unobstructed knowledges? If they do not have them, why did the Tathāgata (a title of the Buddha) say so?』 At that time, the World Honored One praised Kāśyapa, saying: 『Excellent, excellent! Good man! For example, the Ganges River has immeasurable water, the Sindhu River also has immeasurable water, the Vakṣu River also has immeasurable water, the Sītā River also has immeasurable water, the Anavatapta Lake also has immeasurable water, and the ocean also has immeasurable water. Although these waters are all said to be immeasurable, their amounts are actually different; the four unobstructed knowledges of Śrāvakas, Pratyekabuddhas, and Bodhisattvas are also like this, good man! If it is said that they are equal, that is not possible. Good man! I said to ordinary people that Mahākauṣṭhila's four unobstructed knowledges are the foremost, and the meaning of your question is like this. Good man! Śrāvakas may obtain one or two; if they can possess all four, that is not possible.』 Kāśyapa Bodhisattva said to the Buddha: 『World Honored One! As the Buddha previously said in the chapter on Pure Conduct, when a Bodhisattva's view obtains the four unobstructed knowledges, the Bodhisattva's view has no attainment and no attachment.』
心言無所得。世尊！是菩薩摩訶薩實無所得。若使菩薩心有得者，則非菩薩，名為凡夫。云何如來說言菩薩而有所得？」
佛言：「善男子！善哉，善哉！我將欲說，而汝復問。善男子！菩薩摩訶薩實無所得，無所得者名四無礙。善男子！以何義故，無所得者名為無礙？若有得者則名為礙，有障礙者名四顛倒。善男子！菩薩摩訶薩無四倒故，故得無礙，是故菩薩名無所得。
「複次善男子！無所得者則名為慧，菩薩摩訶薩得是慧故名無所得，有所得者名為無明。菩薩永斷無明闇故，故無所得，是故菩薩名無所得。
「複次善男子！無所得者名大涅槃，菩薩摩訶薩安住如是大涅槃中，不見一切諸法性相，是故菩薩名無所得。有所得者名二十五有，菩薩永斷二十五有，得大涅槃，是故菩薩名無所得。
「複次善男子！無所得者名為大乘，菩薩摩訶薩不住諸法，故得大乘，是故菩薩名無所得。有所得者名為聲聞辟支佛道，菩薩永斷二乘道故，得於佛道，是故菩薩名無所得。
「複次善男子！無所得者名方等經，菩薩讀誦如是經故得大涅槃，是故菩薩名無所得。有所得者名十一部經，菩薩不修，純說方等大乘經典，是故菩薩名無所得。
「複次善男子！無所得者名為虛空，世間無物名為
【現代漢語翻譯】 現代漢語譯本：心想沒有獲得任何東西。世尊！這樣的菩薩摩訶薩（偉大的菩薩）實際上沒有任何獲得。如果菩薩心中有獲得的想法，那就不是菩薩，而是凡夫了。為什麼如來（佛的稱號）說菩薩有所獲得呢？ 佛說：『善男子！說得好，說得好！我正要說，你就問了。善男子！菩薩摩訶薩實際上沒有任何獲得，沒有獲得就叫做四無礙（四種無礙的智慧）。善男子！因為什麼緣故，沒有獲得叫做無礙呢？如果有獲得，就叫做有障礙，有障礙就叫做四顛倒（四種錯誤的認知）。善男子！菩薩摩訶薩沒有四顛倒，所以得到無礙，因此菩薩叫做沒有獲得。 『再者，善男子！沒有獲得就叫做智慧，菩薩摩訶薩得到這種智慧，所以叫做沒有獲得，有所獲得就叫做無明（對真理的無知）。菩薩永遠斷絕無明的黑暗，所以沒有獲得，因此菩薩叫做沒有獲得。 『再者，善男子！沒有獲得就叫做大涅槃（超越生死輪迴的境界），菩薩摩訶薩安住于這樣的大涅槃中，不去看一切諸法的自性與表象，因此菩薩叫做沒有獲得。有所獲得就叫做二十五有（三界中的二十五種存在狀態），菩薩永遠斷絕二十五有，得到大涅槃，因此菩薩叫做沒有獲得。 『再者，善男子！沒有獲得就叫做大乘（菩薩的教法），菩薩摩訶薩不住于諸法，所以得到大乘，因此菩薩叫做沒有獲得。有所獲得就叫做聲聞（聽聞佛法而修行的人）和辟支佛（獨自覺悟的人）的道，菩薩永遠斷絕二乘道，得到佛道，因此菩薩叫做沒有獲得。 『再者，善男子！沒有獲得就叫做方等經（大乘經典），菩薩讀誦這樣的經典，所以得到大涅槃，因此菩薩叫做沒有獲得。有所獲得就叫做十一部經（小乘經典），菩薩不修習，只說方等大乘經典，因此菩薩叫做沒有獲得。 『再者，善男子！沒有獲得就叫做虛空，世間沒有東西叫做
【English Translation】 English version: The mind says there is nothing obtained. World Honored One! Such a Bodhisattva Mahasattva (great Bodhisattva) truly has nothing to obtain. If a Bodhisattva's mind has the idea of obtaining, then they are not a Bodhisattva, but an ordinary person. Why does the Tathagata (title for the Buddha) say that a Bodhisattva has something to obtain? The Buddha said: 'Good man! Excellent, excellent! I was about to speak, and you asked again. Good man! A Bodhisattva Mahasattva truly has nothing to obtain, and having nothing to obtain is called the Four Unimpedednesses (four kinds of unobstructed wisdom). Good man! For what reason is having nothing to obtain called unimpeded? If there is something to obtain, it is called an impediment, and having an impediment is called the Four Inversions (four kinds of mistaken perceptions). Good man! Because a Bodhisattva Mahasattva has no Four Inversions, they attain unimpededness, therefore a Bodhisattva is called having nothing to obtain.' 'Furthermore, good man! Having nothing to obtain is called wisdom, and a Bodhisattva Mahasattva attains this wisdom, therefore they are called having nothing to obtain. Having something to obtain is called ignorance (lack of knowledge of the truth). A Bodhisattva forever cuts off the darkness of ignorance, therefore they have nothing to obtain, and thus a Bodhisattva is called having nothing to obtain.' 'Furthermore, good man! Having nothing to obtain is called Great Nirvana (the state beyond the cycle of birth and death), and a Bodhisattva Mahasattva dwells in such Great Nirvana, not seeing the nature and appearance of all dharmas, therefore a Bodhisattva is called having nothing to obtain. Having something to obtain is called the Twenty-Five Existences (twenty-five states of existence in the three realms), and a Bodhisattva forever cuts off the Twenty-Five Existences, attaining Great Nirvana, therefore a Bodhisattva is called having nothing to obtain.' 'Furthermore, good man! Having nothing to obtain is called the Mahayana (the Bodhisattva's teachings), and a Bodhisattva Mahasattva does not dwell in dharmas, therefore they attain the Mahayana, and thus a Bodhisattva is called having nothing to obtain. Having something to obtain is called the path of the Sravakas (those who hear the teachings and practice) and Pratyekabuddhas (those who attain enlightenment on their own), and a Bodhisattva forever cuts off the path of the Two Vehicles, attaining the Buddha path, therefore a Bodhisattva is called having nothing to obtain.' 'Furthermore, good man! Having nothing to obtain is called the Vaipulya Sutras (Mahayana scriptures), and a Bodhisattva recites such scriptures, therefore they attain Great Nirvana, and thus a Bodhisattva is called having nothing to obtain. Having something to obtain is called the Eleven Parts of the Scriptures (Hinayana scriptures), which a Bodhisattva does not practice, only speaking of the Vaipulya Mahayana scriptures, therefore a Bodhisattva is called having nothing to obtain.' 'Furthermore, good man! Having nothing to obtain is called emptiness, and the world has nothing called'
虛空，菩薩得是虛空三昧，無所見故，是故菩薩名無所得。有所得者名生死輪，一切凡夫輪迴生死，故有所見。菩薩永斷一切生死，是故菩薩名無所得。
「複次善男子！菩薩摩訶薩無所得者，名常樂我凈，菩薩摩訶薩見佛性故，得常樂我凈，是故菩薩名無所得。有所得者，名無常、無樂、無我、無凈，菩薩摩訶薩斷是無常無樂無我無凈，是故菩薩名無所得。
「複次善男子！無所得者，名第一義空，菩薩摩訶薩觀第一義空，悉無所見，是故菩薩名無所得。有所得者名為五見，菩薩永斷是五見故，得第一義空，是故菩薩名無所得。
「複次善男子！無所得者名為阿耨多羅三藐三菩提，菩薩摩訶薩得阿耨多羅三藐三菩提時悉無所見，是故菩薩名無所得。有所得者，名為聲聞緣覺菩提，菩薩永斷二乘菩提，是故菩薩名無所得。
「善男子！汝之所問亦無所得，我之所說亦無所得。若有所得，是魔眷屬，非我弟子。」
迦葉菩薩白佛言：「世尊為我說是菩薩無所得時，無量眾生斷有相心，以是事故，我敢咨啟，無所得義，令如是等無量眾生，離魔眷屬，為佛弟子。」
迦葉菩薩白佛言：「世尊！如來先於娑羅雙樹間，為純陀說偈：
「『本有今無， 本無今有。 三世有法，
【現代漢語翻譯】 現代漢語譯本 『虛空』，菩薩證得這種『虛空三昧』（一種禪定狀態），因為沒有任何執著和見解，所以菩薩被稱為『無所得』。那些有所執著的人，就陷入『生死輪迴』，一切凡夫俗子都在生死中輪迴，因此他們有所見。菩薩永遠斷絕一切生死，所以菩薩被稱為『無所得』。
『再者，善男子！』菩薩摩訶薩的『無所得』，意味著『常、樂、我、凈』（佛性的四種德性）。菩薩摩訶薩因為見到佛性，所以獲得『常、樂、我、凈』，因此菩薩被稱為『無所得』。那些有所執著的人，就陷入『無常、無樂、無我、無凈』。菩薩摩訶薩斷絕了這種『無常、無樂、無我、無凈』，所以菩薩被稱為『無所得』。
『再者，善男子！』『無所得』意味著『第一義空』（最高的真理空性）。菩薩摩訶薩觀察『第一義空』，沒有任何執著和見解，所以菩薩被稱為『無所得』。那些有所執著的人，就陷入『五見』（身見、邊見、邪見、見取見、戒禁取見）。菩薩永遠斷絕這『五見』，所以獲得『第一義空』，因此菩薩被稱為『無所得』。
『再者，善男子！』『無所得』意味著『阿耨多羅三藐三菩提』（無上正等正覺）。菩薩摩訶薩證得『阿耨多羅三藐三菩提』時，沒有任何執著和見解，所以菩薩被稱為『無所得』。那些有所執著的人，就陷入『聲聞』（聽聞佛法而悟道者）和『緣覺』（不需聽聞佛法，通過自身觀察而悟道者）的菩提。菩薩永遠斷絕二乘（聲聞和緣覺）的菩提，所以菩薩被稱為『無所得』。
『善男子！』你所問的也是『無所得』，我所說的也是『無所得』。如果有所執著，那就是魔的眷屬，不是我的弟子。」
迦葉菩薩對佛說：『世尊，您為我講述菩薩的『無所得』時，無數眾生斷除了有相之心。因此，我才敢請教，『無所得』的意義，是爲了讓這些無數眾生，遠離魔的眷屬，成為佛的弟子。』
迦葉菩薩對佛說：『世尊！如來先前在娑羅雙樹間，為純陀說了偈頌：』
『本來有現在無，本來無現在有。三世有法，'
【English Translation】 English version 'Emptiness,' a Bodhisattva attains this 'Emptiness Samadhi' (a state of meditative absorption), because there is no attachment or view, therefore a Bodhisattva is called 'no attainment'. Those who have attachments are caught in the 'cycle of birth and death', all ordinary beings are in the cycle of birth and death, therefore they have views. A Bodhisattva eternally cuts off all birth and death, therefore a Bodhisattva is called 'no attainment'.
'Furthermore, good man!' A Bodhisattva Mahasattva's 'no attainment' means 'eternity, bliss, self, and purity' (the four virtues of Buddha-nature). Because a Bodhisattva Mahasattva sees the Buddha-nature, they attain 'eternity, bliss, self, and purity', therefore a Bodhisattva is called 'no attainment'. Those who have attachments are caught in 'impermanence, suffering, no-self, and impurity'. A Bodhisattva Mahasattva cuts off this 'impermanence, suffering, no-self, and impurity', therefore a Bodhisattva is called 'no attainment'.
'Furthermore, good man!' 'No attainment' means 'the ultimate emptiness' (the highest truth of emptiness). A Bodhisattva Mahasattva observes 'the ultimate emptiness', and has no attachment or view, therefore a Bodhisattva is called 'no attainment'. Those who have attachments are caught in the 'five views' (the view of self, the view of extremes, the view of wrong views, the view of attachment to views, and the view of attachment to precepts). A Bodhisattva eternally cuts off these 'five views', therefore they attain 'the ultimate emptiness', thus a Bodhisattva is called 'no attainment'.
'Furthermore, good man!' 'No attainment' means 'Anuttara-samyak-sambodhi' (unexcelled complete enlightenment). When a Bodhisattva Mahasattva attains 'Anuttara-samyak-sambodhi', they have no attachment or view, therefore a Bodhisattva is called 'no attainment'. Those who have attachments are caught in the Bodhi of 'Sravakas' (those who attain enlightenment by hearing the Dharma) and 'Pratyekabuddhas' (those who attain enlightenment through self-observation without hearing the Dharma). A Bodhisattva eternally cuts off the Bodhi of the two vehicles (Sravakas and Pratyekabuddhas), therefore a Bodhisattva is called 'no attainment'.
'Good man!' What you asked is also 'no attainment', and what I said is also 'no attainment'. If there is any attachment, that is the retinue of Mara, not my disciple.'
Bodhisattva Kasyapa said to the Buddha: 'World Honored One, when you explained the Bodhisattva's 'no attainment' to me, countless beings cut off their minds of attachment to form. Therefore, I dare to ask about the meaning of 'no attainment', so that these countless beings can be separated from the retinue of Mara and become disciples of the Buddha.'
Bodhisattva Kasyapa said to the Buddha: 'World Honored One! The Tathagata previously, between the twin Sala trees, spoke a verse to Cunda:'
'Originally there was, now there is not, originally there was not, now there is. The Dharma of the three times,'
無有是處。』
「世尊！是義云何？」
佛言：「善男子！我為化度諸眾生故，而作是說，亦為聲聞辟支佛故，而作是說，亦為文殊師利法王子故，而作是說；不但正為純陀一人說是偈也。時文殊師利將欲問我，我知其心，而為說之。我既說已，文殊師利即得解了。」
迦葉菩薩言：「世尊！如文殊等，詎有幾人，能了是義？惟愿如來更為大眾廣分別說。」
「善男子！諦聽，諦聽，今當爲汝重敷演之。言本有者，我昔本有無量煩惱，以煩惱故，現在無有大般涅槃。言本無者，本無般若波羅蜜，以無般若波羅蜜故，現在具有諸煩惱結。若有沙門、若婆羅門、若天、若魔、若梵、若人，說言如來去、來、現在有煩惱者，無有是處。
「複次善男子！言本有者，我本有父母和合之身，是故現在無有金剛微妙法身。言本無者，我身本無三十二相、八十種好；以本無有三十二相、八十種好故，現在具有四百四病。若有沙門，若婆羅門、若天、若魔、若梵、若人，說言如來去、來、現在有病苦者，無有是處。
「複次善男子！言本有者，我昔本有無常、無我、無樂、無凈，以有無常、無我、無樂、無凈故，現在無有阿耨多羅三藐三菩提。言本無者，本不見佛性，以不見故，無常、樂、
【現代漢語翻譯】 現代漢語譯本 『沒有這樣的道理。』 『世尊！這是什麼意思呢？』 佛說：『善男子！我爲了教化度脫一切眾生，才這樣說，也是爲了聲聞（聽聞佛法而得道的人）和辟支佛（不依師教，自己悟道的修行者）才這樣說，也是爲了文殊師利（智慧第一的菩薩）法王子才這樣說；不只是單單爲了純陀（佛陀的弟子）一個人說這個偈頌。當時文殊師利想要問我，我知道他的心意，所以就說了。我說完之後，文殊師利就理解了。』 迦葉菩薩（佛陀的十大弟子之一）說：『世尊！像文殊師利這樣的人，能理解這個道理的能有幾個呢？希望如來您再為大眾詳細地分別解說。』 『善男子！仔細聽，仔細聽，我現在要為你重新詳細地闡述。說『本有』，是指我過去本來有無量的煩惱，因為有煩惱的緣故，現在沒有大般涅槃（佛教的最高境界）。說『本無』，是指本來沒有般若波羅蜜（智慧到彼岸），因為沒有般若波羅蜜的緣故，現在具有各種煩惱的束縛。如果有沙門（出家修道的人）、婆羅門（古印度祭司階層）、天、魔、梵（天神）、人，說如來過去、現在、未來有煩惱的，沒有這樣的道理。 『再次，善男子！說『本有』，是指我本來有父母和合而生的身體，所以現在沒有金剛（堅固不壞）微妙的法身（佛的真身）。說『本無』，是指我的身體本來沒有三十二相（佛的身體具有的三十二種殊勝的特徵）、八十種好（佛的身體具有的八十種細微的特徵）；因為本來沒有三十二相、八十種好，所以現在具有四百四病（指身體的各種疾病）。如果有沙門、婆羅門、天、魔、梵、人，說如來過去、現在、未來有病苦的，沒有這樣的道理。 『再次，善男子！說『本有』，是指我過去本來有無常（事物變化不定）、無我（沒有永恒不變的自我）、無樂（沒有真正的快樂）、無凈（不純凈），因為有無常、無我、無樂、無凈的緣故，現在沒有阿耨多羅三藐三菩提（無上正等正覺，佛的智慧）。說『本無』，是指本來沒有見到佛性（眾生本具的成佛的可能性），因為沒有見到佛性的緣故，無常、樂、
【English Translation】 English version 'There is no such possibility.' 'World Honored One! What does this mean?' The Buddha said: 'Good man! I say this for the sake of converting and liberating all sentient beings, and also for the sake of the Sravakas (those who attain enlightenment by hearing the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment on their own), and also for the sake of Manjusri (the Bodhisattva of wisdom) the Dharma Prince; it is not just for the sake of Cunda (a disciple of the Buddha) alone that I speak this verse. At that time, Manjusri intended to ask me, and knowing his mind, I spoke it. After I spoke, Manjusri immediately understood.' Kasyapa Bodhisattva (one of the Buddha's ten great disciples) said: 'World Honored One! How many people like Manjusri can understand this meaning? I wish that the Tathagata (Buddha) would further explain it in detail for the assembly.' 'Good man! Listen carefully, listen carefully, now I will explain it to you again in detail. The term 'originally existing' refers to the fact that I originally had immeasurable afflictions, and because of these afflictions, I do not now have the Great Nirvana (the highest state of enlightenment in Buddhism). The term 'originally non-existent' refers to the fact that I originally did not have Prajna Paramita (the perfection of wisdom), and because I did not have Prajna Paramita, I now have various bonds of affliction. If any Sramana (a wandering ascetic), Brahmin (a member of the priestly class in ancient India), Deva (a god), Mara (a demon), Brahma (a celestial being), or human says that the Tathagata has afflictions in the past, present, or future, there is no such possibility.' 'Furthermore, good man! The term 'originally existing' refers to the fact that I originally had a body formed by the union of my parents, and therefore I do not now have the Vajra (indestructible) subtle Dharma body (the true body of the Buddha). The term 'originally non-existent' refers to the fact that my body originally did not have the thirty-two marks (the thirty-two auspicious physical characteristics of a Buddha) and eighty minor marks (the eighty minor auspicious physical characteristics of a Buddha); because I originally did not have the thirty-two marks and eighty minor marks, I now have four hundred and four diseases (referring to various physical ailments). If any Sramana, Brahmin, Deva, Mara, Brahma, or human says that the Tathagata has suffering from illness in the past, present, or future, there is no such possibility.' 'Furthermore, good man! The term 'originally existing' refers to the fact that I originally had impermanence (the changing nature of things), no-self (the absence of a permanent self), no-joy (the absence of true happiness), and no-purity (impurity), and because of impermanence, no-self, no-joy, and no-purity, I do not now have Anuttara Samyak Sambodhi (supreme perfect enlightenment, the wisdom of a Buddha). The term 'originally non-existent' refers to the fact that I originally did not see the Buddha-nature (the potential for Buddhahood inherent in all beings), and because I did not see the Buddha-nature, impermanence, joy,
我、凈。若有沙門、若婆羅門、若天、若魔、若梵、若人，說言如來去、來、現在無常、樂、我、凈者，無有是處。
「複次善男子！言本有者，本有凡夫修苦行心，謂得阿耨多羅三藐三菩提，以是事故，現在不能破壞四魔。言本無者，我本無有六波羅蜜，以本無有六波羅蜜故，修行凡夫苦行之心，謂得阿耨多羅三藐三菩提。若有沙門、若婆羅門、若天、若魔、若梵、若人，說言如來去、來、現在有苦行者，無有是處。
「複次善男子！言本有者，我昔本有雜食之身，以有食身故，現在無有無邊之身。言本無者，本無三十七助道法，以無三十七助道法故，現在具有雜食之身。若有沙門、若婆羅門、若天、若魔、若梵、若人，說言如來去、來、現在有雜食身者，無有是處。
「複次善男子，言本有者，我昔本有一切法中取著之心，以是事故，現在無有畢竟空定。言本無者，我本無有中道實義，以無中道真實義故，於一切法則有著心。若有沙門、若婆羅門、若天、若魔、若梵、若人，說言如來去、來、現在說一切法是有相者，無有是處。
「複次善男子！言本有者，我初得阿耨多羅三藐三菩提時，有諸鈍根聲聞弟子，以有鈍根聲聞弟子故，不得演說一乘之實。言本無者，本無利根、人中象王迦葉
【現代漢語翻譯】 現代漢語譯本： 我（佛陀自稱）、凈（清凈）。如果有沙門（出家修道者）、婆羅門（古印度祭司階層）、天（天神）、魔（魔羅）、梵（梵天）、人，說如來（佛陀）過去、現在、未來是無常、樂、我、凈的，這是不可能的。 「再者，善男子！說『本有』，是指凡夫最初修行苦行時，心中認為這樣可以獲得阿耨多羅三藐三菩提（無上正等正覺），因此，現在不能破除四魔（煩惱魔、五蘊魔、死魔、天魔）。說『本無』，是指我最初沒有六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），因為沒有六波羅蜜，所以修行凡夫的苦行，認為這樣可以獲得阿耨多羅三藐三菩提。如果有沙門、婆羅門、天、魔、梵、人，說如來過去、現在、未來有苦行，這是不可能的。 「再者，善男子！說『本有』，是指我過去有雜食之身，因為有雜食之身，所以現在沒有無邊之身。說『本無』，是指最初沒有三十七助道法（四念處、四正勤、四如意足、五根、五力、七覺支、八正道），因為沒有三十七助道法，所以現在有雜食之身。如果有沙門、婆羅門、天、魔、梵、人，說如來過去、現在、未來有雜食之身，這是不可能的。 「再者，善男子！說『本有』，是指我過去在一切法中都有執著之心，因此，現在沒有畢竟空定。說『本無』，是指我最初沒有中道實義，因為沒有中道真實義，所以對一切法都有執著心。如果有沙門、婆羅門、天、魔、梵、人，說如來過去、現在、未來說一切法是有相的，這是不可能的。 「再者，善男子！說『本有』，是指我最初獲得阿耨多羅三藐三菩提時，有許多鈍根的聲聞弟子，因為有鈍根的聲聞弟子，所以不能演說一乘（唯一佛乘）的真實教義。說『本無』，是指最初沒有利根、人中象王迦葉（佛陀的十大弟子之一）
【English Translation】 English version: I (Buddha referring to himself), pure. If there are śramaṇas (ascetics), Brahmins (priestly class in ancient India), devas (gods), māras (demons), Brahmās (Brahma), or humans who say that the Tathāgata (Buddha) in the past, present, or future is impermanent, pleasurable, self, or pure, that is not possible. 「Furthermore, good man! Saying 『originally existing』 refers to the mind of an ordinary person who initially practices asceticism, thinking that this will lead to Anuttarā-samyak-saṃbodhi (supreme perfect enlightenment), and therefore, they are currently unable to destroy the four māras (klesha-māra, skandha-māra, mṛtyu-māra, deva-putra-māra). Saying 『originally non-existent』 refers to my not having the six pāramitās (dāna, śīla, kṣānti, vīrya, dhyāna, prajñā) initially, and because of not having the six pāramitās, practicing the asceticism of an ordinary person, thinking that this will lead to Anuttarā-samyak-saṃbodhi. If there are śramaṇas, Brahmins, devas, māras, Brahmās, or humans who say that the Tathāgata in the past, present, or future practices asceticism, that is not possible. 「Furthermore, good man! Saying 『originally existing』 refers to my having a body that consumes mixed food in the past, and because of having a body that consumes mixed food, I do not have a boundless body now. Saying 『originally non-existent』 refers to not having the thirty-seven aids to enlightenment (four smṛtyupasthānas, four samyakprahāṇas, four ṛddhipādas, five indriyas, five balas, seven bodhyaṅgas, eight āryāṣṭāṅgamārga) initially, and because of not having the thirty-seven aids to enlightenment, I currently have a body that consumes mixed food. If there are śramaṇas, Brahmins, devas, māras, Brahmās, or humans who say that the Tathāgata in the past, present, or future has a body that consumes mixed food, that is not possible. 「Furthermore, good man! Saying 『originally existing』 refers to my having an attachment to all dharmas in the past, and therefore, I do not have the ultimate emptiness samādhi now. Saying 『originally non-existent』 refers to my not having the true meaning of the Middle Way initially, and because of not having the true meaning of the Middle Way, I have attachment to all dharmas. If there are śramaṇas, Brahmins, devas, māras, Brahmās, or humans who say that the Tathāgata in the past, present, or future says that all dharmas have characteristics, that is not possible. 「Furthermore, good man! Saying 『originally existing』 refers to when I first attained Anuttarā-samyak-saṃbodhi, there were many śrāvaka disciples with dull faculties, and because of having śrāvaka disciples with dull faculties, I could not expound the truth of the Ekayāna (One Vehicle). Saying 『originally non-existent』 refers to not having sharp-witted, elephant-king-like Kāśyapa (one of the Buddha's ten great disciples) initially.
菩薩等，以無利根迦葉等故，隨宜方便開示三乘。若有沙門、若婆羅門、若天、若魔、若梵、若人，說言如來去、來、現在畢竟演說三乘法者，無有是處。
「複次善男子！言本有者，我本說言卻後三月，于娑羅雙樹當般涅槃、是故現在不得演說大方等典大般涅槃。言本無者，本昔無有文殊師利大菩薩等，以無有故，現在說言如來無常。若有沙門、若婆羅門、若天、若魔、若梵、若人，說言如來去、來、現在是無常者，無有是處。
「善男子！如來普為諸眾生故，雖知諸法，說言不知，雖見諸法，說言不見，有相之法說言無相，無相之法說言有相，實有無常說言有常，實有有常說言無常，我樂凈等亦復如是。三乘之法說言一乘，一乘之法隨宜說三，略相說廣，廣相說略，四重之法說偷蘭遮，偷蘭遮法說言四重，犯說非犯，非犯說犯，輕罪說重，重罪說輕。何以故？如來明見眾生根故。善男子！如來雖作是說，終無虛妄。何以故？虛妄之語即是罪過，如來悉斷一切罪過，云何當有虛妄語耶？善男子！如來雖無虛妄之言，若知眾生因虛妄說得法利者，隨宜方便則為說之。善男子！一切世諦，若於如來即是第一義諦。何以故？諸佛世尊為第一義故，說於世諦，亦令眾生得第一義諦。若使眾生不得如是第一義者，
【現代漢語翻譯】 現代漢語譯本：菩薩們，因為像迦葉（Kāśyapa，佛陀的十大弟子之一）這樣根器不夠銳利的眾生，所以佛陀會根據他們的根器和接受能力，方便地開示三乘（聲聞乘、緣覺乘、菩薩乘）。如果任何沙門（出家修行者）、婆羅門（祭司）、天人、魔、梵天、或者人說，如來（Tathāgata，佛陀的稱號）過去、現在、未來都始終宣說三乘之法，這是不符合事實的。 「再者，善男子！說到『本有』，我（佛陀自稱）本來說過，在三個月后，我將在娑羅雙樹（śāla trees）下入般涅槃（parinirvāṇa，佛陀的最終涅槃），因此現在不能宣說《大方等典》（Vaipulya Sūtra）和《大般涅槃經》（Mahāparinirvāṇa Sūtra）。說到『本無』，是因為過去沒有文殊師利（Mañjuśrī）大菩薩等，因為沒有這些菩薩，所以現在說如來是無常的。如果任何沙門、婆羅門、天人、魔、梵天、或者人說，如來過去、現在、未來都是無常的，這是不符合事實的。 「善男子！如來爲了普度一切眾生，即使知道一切法，也說不知道；即使見到一切法，也說沒見到；有相之法說成無相，無相之法說成有相；實際上是無常的說成是常，實際上是常的說成是無常；我、樂、凈等也是如此。三乘之法說成一乘，一乘之法根據情況說成三乘；簡略地說成廣博，廣博地說成簡略；四重罪（pārājika，佛教戒律中最重的罪）說成偷蘭遮罪（sthūlātyaya，僅次於四重罪的罪），偷蘭遮罪說成四重罪；犯戒說成沒犯戒，沒犯戒說成犯戒；輕罪說成重罪，重罪說成輕罪。為什麼呢？因為如來清楚地看到眾生的根器。善男子！如來雖然這樣說，但最終沒有虛妄。為什麼呢？虛妄的語言就是罪過，如來已經斷除了一切罪過，怎麼會有虛妄的語言呢？善男子！如來雖然沒有虛妄的語言，但如果知道眾生因為虛妄的說法而能得到佛法利益，就會根據情況方便地為他們說。善男子！一切世俗諦（saṃvṛti-satya，相對真理），對於如來來說就是第一義諦（paramārtha-satya，絕對真理）。為什麼呢？諸佛世尊爲了第一義諦的緣故，才說世俗諦，也讓眾生得到第一義諦。如果眾生不能得到這樣的第一義諦，
【English Translation】 English version: Bodhisattvas, because of beings with dull faculties like Kāśyapa (one of the Buddha's ten great disciples), the Buddha expediently reveals the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) according to their capacities. If any śramaṇa (ascetic), Brahmin, deva (god), demon, Brahma, or human says that the Tathāgata (the Buddha's title) has definitively taught the Three Vehicles in the past, present, and future, that is not the case. Furthermore, good man! Regarding 『originally existing,』 I (the Buddha referring to himself) originally said that after three months, I would enter parinirvāṇa (the Buddha's final nirvana) under the śāla trees. Therefore, I cannot now expound the Vaipulya Sūtra and the Mahāparinirvāṇa Sūtra. Regarding 『originally non-existent,』 it is because in the past there were no great Bodhisattvas like Mañjuśrī, and because there were none, it is now said that the Tathāgata is impermanent. If any śramaṇa, Brahmin, deva, demon, Brahma, or human says that the Tathāgata is impermanent in the past, present, and future, that is not the case. Good man! The Tathāgata, for the sake of universally liberating all beings, although knowing all dharmas (phenomena), says that he does not know; although seeing all dharmas, says that he does not see; dharmas with characteristics are said to be without characteristics, and dharmas without characteristics are said to be with characteristics; what is actually impermanent is said to be permanent, and what is actually permanent is said to be impermanent; the same is true for self, bliss, purity, etc. The Three Vehicles are said to be One Vehicle, and the One Vehicle is expediently said to be Three Vehicles; the concise is said to be extensive, and the extensive is said to be concise; the four pārājika (the heaviest offenses in Buddhist monastic rules) are said to be sthūlātyaya (offenses next to pārājika), and sthūlātyaya are said to be pārājika; offenses are said to be non-offenses, and non-offenses are said to be offenses; light offenses are said to be heavy offenses, and heavy offenses are said to be light offenses. Why is this so? Because the Tathāgata clearly sees the faculties of beings. Good man! Although the Tathāgata speaks in this way, there is ultimately no falsehood. Why is this so? False speech is a transgression, and the Tathāgata has eradicated all transgressions, how could there be false speech? Good man! Although the Tathāgata has no false speech, if he knows that beings can gain benefit from the Dharma through false speech, he will expediently speak it for them. Good man! All conventional truths (saṃvṛti-satya) are, for the Tathāgata, the ultimate truth (paramārtha-satya). Why is this so? The Buddhas, the World Honored Ones, speak of conventional truths for the sake of the ultimate truth, and also to enable beings to attain the ultimate truth. If beings cannot attain such ultimate truth,
諸佛終不宣說世諦。善男子！如來有時演說世諦，眾生謂佛說第一義諦；有時演說第一義諦，眾生謂佛說於世諦。是則諸佛甚深境界，非是聲聞緣覺所知。善男子！是故汝先不應難言，菩薩摩訶薩無所得也。菩薩常得第一義諦，云何難言無所得耶？」
迦葉復言：「世尊！第一義諦亦名為道，亦名菩提，亦名涅槃。若有菩薩言有得道、菩提、涅槃，即是無常。何以故？法若常者則不可得，猶如虛空誰有得者？世尊！如世間物，本無今有，名為無常；道亦如是，道若可得，則名無常；法若常者，無得無生，猶如佛性，無得無生。世尊！夫道者，非色、非不色，不長、不短、非高、非下、非生、非滅、非赤、非白、非青、非黃、非有、非無，云何如來說言可得？菩提涅槃亦復如是。」
佛言：「如是，如是。善男子！道有二種：一者常，二者無常。菩提之相亦有二種：一者常，二者無常，涅槃亦爾。外道道者，名為無常，內道道者名之為常。聲聞緣覺所有菩提名為無常，菩薩諸佛所有菩提名之為常。外解脫者名為無常，內解脫者名之為常。善男子！道與菩提及以涅槃悉名為常。一切眾生，常為無量煩惱所覆，無慧眼故，不能得見。而諸眾生為欲見故，修戒、定、慧，以修行故，見道、菩提及以涅槃，是名菩薩
【現代漢語翻譯】 現代漢語譯本：諸佛永遠不會宣說世俗諦（世俗的真理）。善男子！如來（佛的稱號）有時會宣說世俗諦，眾生卻認為佛說的是第一義諦（最高的真理）；有時宣說第一義諦，眾生卻認為佛說的是世俗諦。這就是諸佛甚深的境界，不是聲聞（聽聞佛法而修行的人）和緣覺（靠自己領悟佛法的人）所能理解的。善男子！所以你先前不應該質疑說，菩薩摩訶薩（偉大的菩薩）是無所得的。菩薩常常證得第一義諦，怎麼能說他們無所得呢？」 迦葉（佛的弟子）又說：「世尊！第一義諦也叫做道（修行之路），也叫做菩提（覺悟），也叫做涅槃（解脫）。如果有菩薩說自己得到了道、菩提、涅槃，那就是無常的。為什麼呢？如果法是常（永恒不變）的，那就不可得，就像虛空一樣，誰能得到它呢？世尊！就像世間的物體，本來沒有現在有了，叫做無常；道也是這樣，如果道是可以得到的，那就叫做無常；如果法是常的，那就無得無生，就像佛性一樣，無得無生。世尊！道，不是色（物質），也不是非色（非物質），不長也不短，不高也不低，非生也非滅，非紅也非白，非青也非黃，非有也非無，如來怎麼能說它是可以得到的呢？菩提和涅槃也是這樣。」 佛說：「是這樣，是這樣。善男子！道有兩種：一種是常，一種是無常。菩提的相也有兩種：一種是常，一種是無常，涅槃也是這樣。外道（佛教以外的宗教）所說的道，叫做無常，內道（佛教）所說的道，叫做常。聲聞和緣覺所證得的菩提叫做無常，菩薩和諸佛所證得的菩提叫做常。外道所說的解脫叫做無常，內道所說的解脫叫做常。善男子！道、菩提和涅槃都叫做常。一切眾生，常常被無量的煩惱所覆蓋，沒有智慧的眼睛，所以不能看見。而眾生爲了想要看見，所以修持戒、定、慧（佛教的三種修行方法），通過修行，看見道、菩提和涅槃，這就叫做菩薩。」
【English Translation】 English version: The Buddhas never proclaim the mundane truth (conventional reality). Good man! Sometimes the Tathagata (an epithet of the Buddha) expounds the mundane truth, and sentient beings think the Buddha is speaking of the ultimate truth; sometimes he expounds the ultimate truth, and sentient beings think the Buddha is speaking of the mundane truth. This is the profound realm of the Buddhas, which is not understood by Sravakas (disciples who hear the teachings) and Pratyekabuddhas (those who attain enlightenment on their own). Good man! Therefore, you should not have previously questioned, saying that Bodhisattva Mahasattvas (great Bodhisattvas) have no attainment. Bodhisattvas constantly attain the ultimate truth, how can you say they have no attainment? Kasyapa (a disciple of the Buddha) further said: 'World Honored One! The ultimate truth is also called the Path, also called Bodhi (enlightenment), and also called Nirvana (liberation). If there is a Bodhisattva who says they have attained the Path, Bodhi, or Nirvana, that is impermanent. Why is that? If a Dharma (teaching or principle) is permanent, then it cannot be attained, just like space, who can attain it? World Honored One! Like worldly objects, which originally did not exist but now do, are called impermanent; the Path is also like this, if the Path can be attained, then it is called impermanent; if a Dharma is permanent, then there is no attainment and no arising, just like Buddha-nature, there is no attainment and no arising. World Honored One! The Path is neither form nor formless, neither long nor short, neither high nor low, neither arising nor ceasing, neither red nor white, neither blue nor yellow, neither existent nor non-existent, how can the Tathagata say it can be attained? Bodhi and Nirvana are also like this.' The Buddha said: 'It is so, it is so. Good man! There are two kinds of Path: one is permanent, and one is impermanent. The characteristics of Bodhi are also of two kinds: one is permanent, and one is impermanent, and so is Nirvana. The Path of the externalists (religions outside of Buddhism) is called impermanent, the Path of the internalists (Buddhism) is called permanent. The Bodhi attained by Sravakas and Pratyekabuddhas is called impermanent, the Bodhi attained by Bodhisattvas and Buddhas is called permanent. The liberation of the externalists is called impermanent, the liberation of the internalists is called permanent. Good man! The Path, Bodhi, and Nirvana are all called permanent. All sentient beings are constantly covered by immeasurable afflictions, and because they do not have the eye of wisdom, they cannot see. And sentient beings, in order to see, cultivate morality, concentration, and wisdom (the three trainings in Buddhism), and through cultivation, they see the Path, Bodhi, and Nirvana, this is called a Bodhisattva.'
得道、菩提及涅槃也。道之性相，實不生滅，以是義故，不可捉持。善男子！道者雖無色像可見、稱量可知，而實有用。善男子！如眾生心，雖非是色、非長、非短、非粗、非細、非縛、非解，非是見法，而亦是有，以是義故，我為須達說言：『長者！心為城主，長者若不護心，則不護身、口。若護心者，則護身、口。以不善護是身、口故，令諸眾生到三惡趣。護身、口者，則令眾生得人天、涅槃，得名真實。其不得者，不名真實。』善男子！道與菩提及以涅槃亦復如是，亦有，亦常。如其無者，云何能斷一切煩惱？以其有故，一切菩薩了了見知。
「善男子！見有二種：一相貌見，二了了見。云何相貌見？如遠見煙，名為見火，實不見火；雖不見火，亦非虛妄。見空中鶴，便言見水；雖不見水，亦非虛妄。如見花葉，便言見根；雖不見根，亦非虛妄。如人遙見籬間牛角，便言見牛；雖不見牛，亦非虛妄。如見女人懷妊，便言見欲；雖不見欲，亦非虛妄。如見樹生葉，便言見水；雖不見水，亦非虛妄。又如見云，便言見雨；雖不見雨，亦非虛妄。如見身業及以口業，便言見心；雖不見心，亦非虛妄。是名相貌見。云何了了見？如眼見色。善男子！如人眼根清凈不壞，自觀掌中阿摩勒果。菩薩摩訶薩了了見道、菩
【現代漢語翻譯】 現代漢語譯本：關於得道（證悟）、菩提（覺悟）和涅槃（寂滅）。道的本性，實際上是不生不滅的，因此，它是不可把握的。善男子！道雖然沒有顏色和形狀可以看見，也沒有尺度可以衡量，但它確實是有用的。善男子！就像眾生的心，雖然不是有形的，不是長，不是短，不是粗，不是細，不是束縛，不是解脫，也不是可見的法，但它確實存在。因此，我為須達（一位長者）說：『長者！心是城的主人，如果長者不守護自己的心，就不能守護自己的身和口。如果守護自己的心，就能守護自己的身和口。因為不善於守護自己的身和口，會使眾生墮入三惡道。守護身和口，則能使眾生得到人天福報和涅槃，這才是真實的。那些得不到的，就不是真實的。』善男子！道、菩提和涅槃也是如此，它們是存在的，也是永恒的。如果它們不存在，又怎麼能斷除一切煩惱呢？正因為它們存在，一切菩薩才能清楚地瞭解和認識它們。 善男子！見有兩種：一種是相貌見，一種是了了見。什麼是相貌見？比如遠遠地看到煙，就說看到了火，實際上並沒有看到火；雖然沒有看到火，但也不是虛妄的。看到空中的鶴，就說看到了水；雖然沒有看到水，但也不是虛妄的。看到花葉，就說看到了根；雖然沒有看到根，但也不是虛妄的。比如有人遠遠看到籬笆間的牛角，就說看到了牛；雖然沒有看到牛，但也不是虛妄的。比如看到女人懷孕，就說看到了慾望；雖然沒有看到慾望，但也不是虛妄的。比如看到樹長出葉子，就說看到了水；雖然沒有看到水，但也不是虛妄的。又比如看到云，就說看到了雨；雖然沒有看到雨，但也不是虛妄的。比如看到身業和口業，就說看到了心；雖然沒有看到心，但也不是虛妄的。這叫做相貌見。什麼是了了見？就像眼睛看到顏色。善男子！就像一個人的眼根清凈沒有損壞，自己觀察手掌中的阿摩勒果（一種果實）。菩薩摩訶薩清楚地看到道、菩提
【English Translation】 English version: Regarding the attainment of the Path (enlightenment), Bodhi (awakening), and Nirvana (liberation). The nature of the Path is, in reality, neither arising nor ceasing; therefore, it cannot be grasped. Good man! Although the Path has no color or form that can be seen, nor any measure that can be known, it is indeed useful. Good man! Like the minds of sentient beings, which are neither form, nor long, nor short, nor coarse, nor fine, nor bound, nor liberated, nor a visible dharma, yet they exist. Therefore, I said to Sudatta (a wealthy householder): 『Elder! The mind is the master of the city. If the elder does not guard his mind, he cannot guard his body and speech. If he guards his mind, he guards his body and speech. Because of not guarding one's body and speech well, sentient beings fall into the three evil realms. Guarding one's body and speech enables sentient beings to attain human and heavenly rewards and Nirvana, which is the truth. Those who do not attain it are not truthful.』 Good man! The Path, Bodhi, and Nirvana are also like this; they exist, and they are eternal. If they did not exist, how could they cut off all afflictions? Because they exist, all Bodhisattvas clearly see and understand them. Good man! There are two kinds of seeing: one is seeing by appearance, and the other is seeing clearly. What is seeing by appearance? For example, seeing smoke from afar is called seeing fire, but one does not actually see the fire; although one does not see the fire, it is not false. Seeing a crane in the sky, one says one sees water; although one does not see water, it is not false. Seeing flower leaves, one says one sees the root; although one does not see the root, it is not false. For example, if someone sees a cow's horn through a fence from afar, he says he sees a cow; although he does not see the cow, it is not false. If one sees a woman pregnant, one says one sees desire; although one does not see desire, it is not false. If one sees a tree growing leaves, one says one sees water; although one does not see water, it is not false. Also, if one sees clouds, one says one sees rain; although one does not see rain, it is not false. If one sees bodily actions and verbal actions, one says one sees the mind; although one does not see the mind, it is not false. This is called seeing by appearance. What is seeing clearly? It is like the eyes seeing colors. Good man! Like a person whose eye faculty is pure and undamaged, observing an Amalaka fruit (a type of fruit) in his palm. Bodhisattva Mahasattvas clearly see the Path, Bodhi
提、涅槃亦復如是。雖如是見，初無見相。善男子！以是因緣，我于往昔告舍利弗：『一切世間，若有沙門、若婆羅門、若天、若魔、若梵、若人之所不知、不見、不覺，惟有如來悉知、見、覺，及諸菩薩亦復如是。舍利弗！若諸世間所知、見、覺，我與菩薩亦知見覺。世間眾生之所不知、不見、不覺，亦不自知不知、見、覺；世間眾生所知、見、覺，便自說言我知、見、覺。舍利弗！如來一切悉知見覺，亦不自言我知見覺；一切菩薩亦復如是。何以故？若使如來作知見覺相，當知是則非佛世尊，名為凡夫，菩薩亦爾。』」
迦葉菩薩言：「如佛世尊為舍利弗說，世間知者，我亦得知；世間不知，我亦悉知。其義云何？」
「善男子！一切世間，不知、不見、不覺佛性；若有知、見、覺佛性者，不名世間，名為菩薩。世間之人，亦復不知不見不覺十二部經、十二因緣、四倒、四諦、三十七品、阿耨多羅三藐三菩提、大般涅槃；若知見覺者，不名世間，當名菩薩。善男子！是名世間不知見覺。云何世間所知見覺？所謂梵天、自在天、八臂天，性、時、微塵、法及非法，是造化主世界終始斷常二見，說言初禪至非非想，名為涅槃。善男子！是名世間所知見覺。菩薩摩訶薩于如是事亦知見覺，菩薩如是知見覺已
【現代漢語翻譯】 現代漢語譯本：提（指生起）、涅槃（指寂滅）也是如此。雖然這樣看待，最初並沒有能被看到的相狀。善男子！因為這個緣故，我過去告訴舍利弗：『一切世間，如果有沙門（出家修行者）、婆羅門（古印度祭司階層）、天（神）、魔（惡魔）、梵（梵天）、人所不知道、看不到、感覺不到的，只有如來（佛）完全知道、看到、感覺到，以及諸位菩薩也是如此。舍利弗！如果世間所知道、看到、感覺到的，我和菩薩也知道、看到、感覺到。世間眾生所不知道、看不到、感覺不到的，也不自己知道自己不知道、看不到、感覺不到；世間眾生所知道、看到、感覺到的，就自己說我知道、看到、感覺到。舍利弗！如來一切都完全知道、看到、感覺到，也不自己說我知道、看到、感覺到；一切菩薩也是如此。為什麼呢？如果如來產生知道、看到、感覺到的相狀，應當知道那就不是佛世尊，而是名為凡夫，菩薩也是這樣。』 迦葉菩薩說：『如同佛世尊為舍利弗所說，世間知道的，我也能知道；世間不知道的，我也完全知道。這其中的含義是什麼呢？』 『善男子！一切世間，不知道、看不到、感覺不到佛性；如果有知道、看到、感覺到佛性的，不稱為世間，稱為菩薩。世間之人，也不知道、看不到、感覺不到十二部經（佛教經典的不同分類）、十二因緣（佛教關於生命輪迴的理論）、四倒（顛倒的知見）、四諦（佛教的基本教義）、三十七品（佛教的修行方法）、阿耨多羅三藐三菩提（無上正等正覺，即佛的智慧）、大般涅槃（佛的最終寂滅）；如果知道、看到、感覺到的，不稱為世間，應當稱為菩薩。善男子！這稱為世間不知道、看不到、感覺不到的。什麼是世間所知道、看到、感覺到的呢？就是所謂梵天（創造之神）、自在天（主宰之神）、八臂天（印度教神祇）、性（宇宙的本性）、時（時間）、微塵（物質的最小單位）、法（宇宙的規律）以及非法（不符合宇宙規律的事物），這些是造化主（創造者）的世界終始斷常二見（關於世界開始和結束、永恒和斷滅的兩種觀點），說從初禪（禪定的一種境界）到非非想（禪定的最高境界），稱為涅槃。善男子！這稱為世間所知道、看到、感覺到的。菩薩摩訶薩（偉大的菩薩）對於這些事情也知道、看到、感覺到，菩薩這樣知道、看到、感覺到之後
【English Translation】 English version: 『Arising (referring to birth) and Nirvana (referring to cessation) are also like this. Although seen in this way, there is initially no appearance of seeing. Good man! Because of this reason, I told Shariputra in the past: 『In all the world, if there are Shramanas (ascetic practitioners), Brahmins (ancient Indian priestly class), gods, demons, Brahmas, or humans who do not know, do not see, do not perceive, only the Tathagata (Buddha) fully knows, sees, and perceives, and the Bodhisattvas are also like this. Shariputra! If the world knows, sees, and perceives, I and the Bodhisattvas also know, see, and perceive. What the world's beings do not know, do not see, do not perceive, they also do not know that they do not know, do not see, do not perceive; what the world's beings know, see, and perceive, they then say that they know, see, and perceive. Shariputra! The Tathagata knows, sees, and perceives everything completely, and also does not say that I know, see, and perceive; all Bodhisattvas are also like this. Why? If the Tathagata were to create an appearance of knowing, seeing, and perceiving, it should be known that he would not be the Buddha World-Honored One, but would be called an ordinary person, and the Bodhisattvas would be the same.』 Bodhisattva Kashyapa said: 『As the Buddha World-Honored One said to Shariputra, what the world knows, I also know; what the world does not know, I also fully know. What is the meaning of this?』 『Good man! All the world does not know, does not see, does not perceive the Buddha-nature; if there are those who know, see, and perceive the Buddha-nature, they are not called the world, but are called Bodhisattvas. The people of the world also do not know, do not see, do not perceive the twelve divisions of scriptures (different classifications of Buddhist scriptures), the twelve links of dependent origination (Buddhist theory of the cycle of life), the four perversions (distorted views), the four noble truths (basic Buddhist teachings), the thirty-seven factors of enlightenment (Buddhist practices), Anuttara-samyak-sambodhi (supreme perfect enlightenment, i.e., the wisdom of the Buddha), and Mahaparinirvana (the final cessation of the Buddha); if they know, see, and perceive these, they are not called the world, but should be called Bodhisattvas. Good man! This is called what the world does not know, see, and perceive. What does the world know, see, and perceive? It is what is called Brahma (the creator god), Ishvara (the lord god), the eight-armed god (Hindu deity), nature (the essence of the universe), time, minute particles (the smallest units of matter), Dharma (the laws of the universe), and non-Dharma (things that do not conform to the laws of the universe), these are the creator's two views of the world's beginning and end, permanence and annihilation (two views about the beginning and end of the world, eternity and annihilation), saying that from the first Dhyana (a state of meditation) to neither perception nor non-perception (the highest state of meditation), it is called Nirvana. Good man! This is called what the world knows, sees, and perceives. The Bodhisattva Mahasattva (great Bodhisattva) also knows, sees, and perceives these things, and after the Bodhisattva knows, sees, and perceives in this way
，若言不知、不見、不覺，是為虛妄。虛妄之法，則為是罪，以是罪故，墮于地獄。善男子！若男、若女、若沙門、若婆羅門，說言無道、菩提、涅槃，當知是輩，名一闡提，魔之眷屬，名為謗法，如是謗法，名謗諸佛。如是之人，不名世間，不名非世間。」
爾時迦葉聞是事已，即以偈頌而讚歎佛：
「大慈愍眾生， 故令我歸依， 善拔眾毒箭， 故稱大醫王。 世醫所療治， 雖差還復生， 如來所治者， 畢竟不復發。 世尊甘露藥， 以施諸眾生， 眾生既服已， 不死亦不生。 如來今為我， 演說大涅槃， 眾生聞秘藏， 即得不生滅。」
迦葉菩薩說是偈已，即白佛言：「世尊！如佛所說，一切世間不知、見、覺，菩薩悉能知、見、覺者，若使菩薩是世間者，不得說言世間不知、不見、不覺，而是菩薩能知見覺。若非世間，有何異相？」
佛言：「善男子！言菩薩者，亦是世間，亦非世間。不知見覺者，名為世間，知見覺者，不名世間。汝言有何異者？我今當說。善男子！若男、若女，若有初聞是涅槃經，即生敬信，發阿耨多羅三藐三菩提心，是則名為世間。菩薩一切世間不知、見、覺，如是菩薩，亦同世間不知見覺。菩薩聞是涅槃經已，知有
【現代漢語翻譯】 現代漢語譯本：如果說不知道、看不見、不覺察，這就是虛妄。虛妄之法，就是罪過，因為這個罪過，會墮入地獄。善男子！如果男人、女人、沙門（出家修道者）、婆羅門（古印度祭司），說沒有道、菩提（覺悟）、涅槃（寂滅），應當知道這些人，叫做一闡提（斷絕善根的人），是魔的眷屬，叫做誹謗佛法，這樣誹謗佛法，就是誹謗諸佛。這樣的人，不屬於世間，也不屬於非世間。 當時，迦葉（佛陀的十大弟子之一）聽了這些話后，就用偈頌來讚歎佛： 『大慈悲憐憫眾生，所以讓我歸依，善於拔除眾生的毒箭，所以被稱為大醫王。世間的醫生所治療的，雖然痊癒還會復發，如來所治療的，最終不會再復發。世尊的甘露妙藥，用來施給眾生，眾生服用后，不死也不生。如來今天為我，演說大涅槃，眾生聽到這秘密的寶藏，就能得到不生不滅。』 迦葉菩薩說完偈頌后，就對佛說：『世尊！正如佛所說，一切世間都不知道、看不見、不覺察，菩薩卻都能知道、看見、覺察，如果菩薩是世間的人，就不能說世間不知道、看不見、不覺察，而是菩薩能知道、看見、覺察。如果不是世間的人，那又有什麼不同呢？』 佛說：『善男子！所說的菩薩，既是世間，又不是世間。不知道、看不見、不覺察的，叫做世間，知道、看見、覺察的，不叫做世間。你問有什麼不同？我現在就說。善男子！如果男人、女人，如果有人初次聽到這部《涅槃經》，就產生敬信，發起阿耨多羅三藐三菩提心（無上正等正覺之心），這就叫做世間。菩薩對於一切世間所不知道、看不見、不覺察的，這樣的菩薩，也和世間一樣不知道、看不見、不覺察。菩薩聽了這部《涅槃經》后，知道有
【English Translation】 English version: If one says they do not know, do not see, do not perceive, that is false. The way of falsehood is a sin, and because of this sin, one falls into hell. Good man! If a man, woman, śrāmaṇa (a wandering ascetic), or Brahmin (a priest in ancient India) says there is no path, bodhi (enlightenment), or nirvana (cessation of suffering), know that these people are called icchantikas (those who have cut off their roots of goodness), are the retinue of Mara (the demon), are called slanderers of the Dharma, and such slander is slander of all Buddhas. Such people are neither of the world nor not of the world. At that time, Kāśyapa (one of the Buddha's ten great disciples), having heard these things, praised the Buddha with verses: 'Great compassion for sentient beings, therefore I take refuge, skillfully removing the poisonous arrows, therefore called the Great Physician. What worldly physicians treat, though healed, will relapse, what the Tathagata (Buddha) treats, will never recur. The Blessed One's nectar medicine, is given to all beings, once beings take it, they neither die nor are born. The Tathagata today for me, expounds the Great Nirvana, beings hear this secret treasure, and immediately attain non-birth and non-death.' After Kāśyapa Bodhisattva spoke these verses, he said to the Buddha: 'World Honored One! As the Buddha said, all in the world do not know, see, or perceive, but Bodhisattvas are able to know, see, and perceive. If Bodhisattvas are of the world, it cannot be said that the world does not know, see, or perceive, but rather that Bodhisattvas are able to know, see, and perceive. If they are not of the world, what is the difference?' The Buddha said: 'Good man! What is called a Bodhisattva is both of the world and not of the world. Those who do not know, see, or perceive are called of the world, those who know, see, and perceive are not called of the world. You ask what is the difference? I will now explain. Good man! If a man or woman, if someone hears this Nirvana Sutra for the first time, immediately generates faith and respect, and develops the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment), this is called of the world. Bodhisattvas, regarding what all in the world do not know, see, or perceive, such Bodhisattvas are also like the world in not knowing, seeing, or perceiving. After Bodhisattvas hear this Nirvana Sutra, they know there is
世間不知見覺，應是菩薩所知見覺，知是事已，即自思惟：『我當云何方便修習，得知見覺？』覆自念言：『惟當深心修持凈戒。』善男子！菩薩爾時以是因緣，于未來世，在在生處，戒常清凈。善男子！菩薩摩訶薩以戒凈故，在在生處，常無憍慢、邪見疑網，終不說言如來畢竟入于涅槃，是名菩薩修持凈戒。戒既清凈，次修禪定，以修定故，在在生處正念不忘，所謂一切眾生悉有佛性、十二部經、諸佛世尊常樂我凈。一切菩薩安住方等大涅槃經，悉見佛性，如是等事，憶而不忘，因修定故得十一空，是名菩薩修清凈定。戒定已備，次修凈慧，以修慧故，初不計著身中有我、我中有身、是身是我、非身非我，是名菩薩修習凈慧。以修慧故，所受持戒牢固不動。善男子！譬如須彌不為四風之所傾動，菩薩摩訶薩亦復如是，不為四倒之所傾動。善男子！菩薩爾時自知見覺，所受持戒無有傾動，是名菩薩所知見覺，非世間也。善男子！菩薩見所持戒牢固不動，心無悔恨，無悔恨故心得歡喜，得歡喜故心得悅樂，得悅樂故心則安隱，心安隱故得無動定，得無動定故得實知見，實知見故厭離生死，厭離生死故便得解脫，得解脫故明見佛性，是名菩薩所知見覺，非世間也。善男子！是名世間不知見覺，而是菩薩所知見覺。」
【現代漢語翻譯】 現代漢語譯本：世間之人不瞭解真正的知見覺悟，這應該是菩薩所瞭解的知見覺悟。當菩薩知道這一點后，便會思考：『我應當如何方便地修習，才能獲得這種知見覺悟呢？』然後他會自問：『唯有通過深心修持清凈的戒律。』善男子！菩薩因此因緣，在未來的生生世世，所生之處，戒律都會保持清凈。善男子！菩薩摩訶薩（偉大的菩薩）因為戒律清凈的緣故，在所生之處，常常沒有驕慢、邪見和疑惑，最終也不會說如來（佛）畢竟會進入涅槃（寂滅）。這稱為菩薩修持清凈的戒律。戒律清凈之後，接著修習禪定。因為修習禪定的緣故，在所生之處，正念不會忘失，也就是明白一切眾生都具有佛性（成佛的潛能）、十二部經（佛陀教法的分類）、諸佛世尊（佛陀）常樂我凈（永恒的快樂、真我、清凈）。一切菩薩安住于《方等大涅槃經》（大乘佛教經典），都能見到佛性。這些事情，都能憶持不忘。因為修習禪定的緣故，獲得十一空（對空性的不同理解），這稱為菩薩修習清凈的禪定。戒律和禪定都具備之後，接著修習清凈的智慧。因為修習智慧的緣故，最初就不會執著于身體中有我、我中有身體、這個身體就是我、或者身體不是我。這稱為菩薩修習清凈的智慧。因為修習智慧的緣故，所受持的戒律牢固不動搖。善男子！譬如須彌山（傳說中的山）不會被大風所傾動，菩薩摩訶薩也是如此，不會被四倒（顛倒的見解）所動搖。善男子！菩薩這時自己知道並覺悟到，所受持的戒律不會動搖，這稱為菩薩所瞭解的知見覺悟，而不是世俗的知見覺悟。善男子！菩薩見到自己所持的戒律牢固不動搖，心中沒有悔恨，沒有悔恨所以心中歡喜，心中歡喜所以心中快樂，心中快樂所以心就安穩，心安穩所以得到無動定（禪定的一種），得到無動定所以得到真實的知見，得到真實的知見所以厭離生死，厭離生死所以就得到解脫，得到解脫所以明見佛性，這稱為菩薩所瞭解的知見覺悟，而不是世俗的知見覺悟。善男子！這就是世間之人不瞭解的知見覺悟，而這是菩薩所瞭解的知見覺悟。
【English Translation】 English version: The world does not understand true seeing and awareness, which should be the seeing and awareness understood by Bodhisattvas. When a Bodhisattva knows this, they contemplate: 『How should I practice diligently to attain this seeing and awareness?』 Then they think: 『Only by deeply cultivating pure precepts.』 Good man! Because of this cause, in future lives, wherever they are born, their precepts will always be pure. Good man! Because of the purity of their precepts, Bodhisattva Mahasattvas (great Bodhisattvas), wherever they are born, are free from arrogance, wrong views, and doubts. They will never say that the Tathagata (Buddha) ultimately enters Nirvana (extinction). This is called a Bodhisattva』s cultivation of pure precepts. After the precepts are pure, they then cultivate meditation. Because of cultivating meditation, wherever they are born, their right mindfulness will not be forgotten, that is, understanding that all beings have Buddha-nature (the potential to become a Buddha), the twelve divisions of scriptures (classifications of the Buddha's teachings), and that all Buddhas, World Honored Ones (Buddhas), are eternally blissful, true self, and pure. All Bodhisattvas who abide in the Vaipulya Mahaparinirvana Sutra (a Mahayana Buddhist scripture) can see the Buddha-nature. These things they remember and do not forget. Because of cultivating meditation, they attain the eleven emptinesses (different understandings of emptiness). This is called a Bodhisattva』s cultivation of pure meditation. After precepts and meditation are complete, they then cultivate pure wisdom. Because of cultivating wisdom, they initially do not cling to the idea that there is a self in the body, that there is a body in the self, that this body is the self, or that the body is not the self. This is called a Bodhisattva』s cultivation of pure wisdom. Because of cultivating wisdom, the precepts they uphold are firm and unshakeable. Good man! Just as Mount Sumeru (a mythical mountain) cannot be moved by the wind, so too, Bodhisattva Mahasattvas cannot be moved by the four inversions (inverted views). Good man! At this time, the Bodhisattva knows and is aware that the precepts they uphold are unshakeable. This is called the seeing and awareness understood by Bodhisattvas, not the seeing and awareness of the world. Good man! When a Bodhisattva sees that their precepts are firm and unshakeable, their heart has no remorse. Because there is no remorse, their heart is joyful. Because their heart is joyful, their heart is happy. Because their heart is happy, their heart is peaceful. Because their heart is peaceful, they attain immovable concentration (a type of meditation). Because they attain immovable concentration, they attain true seeing and awareness. Because they attain true seeing and awareness, they are disgusted with birth and death. Because they are disgusted with birth and death, they attain liberation. Because they attain liberation, they clearly see the Buddha-nature. This is called the seeing and awareness understood by Bodhisattvas, not the seeing and awareness of the world. Good man! This is the seeing and awareness that the world does not understand, but it is the seeing and awareness that Bodhisattvas understand.
迦葉復言：「云何菩薩修持凈戒，心無悔恨，乃至明瞭見於佛性？」
佛言：「善男子！世間戒者，不名清凈。何以故？世間戒者，為于有故、性不定故、非畢竟故，不能廣為一切眾生，以是義故，名為不凈。以不凈故有悔恨心，以悔恨故心無歡喜，無歡喜故則無悅樂，無悅樂故則無安隱，無安隱故無不動定，無不動定故無實知見，無實知見故則無厭離，無厭離故則無解脫，無解脫故不見佛性，不見佛性故，終不能得大般涅槃，是名世間戒不清凈。善男子！菩薩摩訶薩清凈戒者，戒非戒故、非為有故、定畢竟故、為眾生故，是名菩薩戒清凈也。
「善男子！菩薩摩訶薩于凈戒中雖不欲生無悔恨心，無悔恨心自然而生。善男子！譬如有人執持明鏡，不期見面，面像自現。亦如農夫，種之良田，不期生牙，而牙自生。亦如然燈，不期滅闇，而闇自滅。善男子！菩薩摩訶薩堅持凈戒，無悔恨心自然而生，亦復如是，以凈戒故，心得歡喜。善男子！如端正人，自見面貌，心生歡喜，持凈戒者亦復如是。善男子！破戒之人，見戒不凈，心不歡喜。如形殘者，自見面貌，不生喜悅，破戒之人亦復如是。善男子！譬如牧牛，有二女人，一持酪瓶，一持漿瓶，俱共至城而欲賣之。于路腳跌，二瓶俱破，一則歡喜，一則愁
【現代漢語翻譯】 現代漢語譯本 迦葉又問：『菩薩如何修持清凈的戒律，內心沒有悔恨，乃至能夠明瞭地見到佛性？』 佛說：『善男子！世間的戒律，不能稱為清凈。為什麼呢？因為世間的戒律，是爲了有所得而設立的，其性質不定，不是究竟的，不能廣泛地利益一切眾生，因此，稱為不清凈。因為不清凈，所以會有悔恨心；因為有悔恨心，所以內心沒有歡喜；沒有歡喜，就沒有快樂；沒有快樂，就沒有安穩；沒有安穩，就沒有不動搖的禪定；沒有不動搖的禪定，就沒有真實的知見；沒有真實的知見，就沒有厭離；沒有厭離，就沒有解脫；沒有解脫，就不能見到佛性；不能見到佛性，最終就不能證得大般涅槃，這稱為世間戒不清凈。善男子！菩薩摩訶薩的清凈戒律，是因為戒不是戒，不是爲了有所得，是決定究竟的，是爲了利益眾生，這稱為菩薩戒清凈。』 『善男子！菩薩摩訶薩在清凈的戒律中，雖然不希望生起沒有悔恨的心，沒有悔恨的心也會自然而生。善男子！譬如有人拿著明鏡，不期望看到自己的面容，面容也會自然顯現。又如農夫，在良田里播種，不期望種子發芽，而芽自然會生長。又如點燃燈火，不期望消除黑暗，而黑暗自然會消失。善男子！菩薩摩訶薩堅持清凈的戒律，沒有悔恨的心自然而生，也是如此。因為持守清凈的戒律，內心會感到歡喜。善男子！如同容貌端正的人，看到自己的面容，內心會感到歡喜，持守清凈戒律的人也是如此。善男子！破戒的人，看到戒律不清凈，內心不會感到歡喜。如同形體殘缺的人，看到自己的面容，不會感到喜悅，破戒的人也是如此。善男子！譬如牧牛，有兩個女人，一個拿著奶酪瓶，一個拿著漿瓶，一起到城裡去賣。在路上腳滑跌倒，兩個瓶子都破了，一個感到歡喜，一個感到憂愁。』
【English Translation】 English version Kasyapa further asked: 'How does a Bodhisattva cultivate pure precepts, have no remorse in their heart, and even clearly see the Buddha-nature?' The Buddha said: 'Good man! Worldly precepts are not called pure. Why? Because worldly precepts are established for the sake of gain, their nature is uncertain, they are not ultimate, and they cannot broadly benefit all sentient beings. Therefore, they are called impure. Because of impurity, there is remorse; because of remorse, there is no joy in the heart; without joy, there is no pleasure; without pleasure, there is no peace; without peace, there is no unmoving samadhi; without unmoving samadhi, there is no true knowledge and vision; without true knowledge and vision, there is no detachment; without detachment, there is no liberation; without liberation, one cannot see the Buddha-nature; without seeing the Buddha-nature, one ultimately cannot attain Great Nirvana. This is called the impurity of worldly precepts. Good man! The pure precepts of a Bodhisattva Mahasattva are because precepts are not precepts, not for the sake of gain, are definitely ultimate, and are for the benefit of sentient beings. This is called the purity of Bodhisattva precepts.' 'Good man! Although a Bodhisattva Mahasattva does not wish to generate a heart without remorse in pure precepts, a heart without remorse naturally arises. Good man! It is like a person holding a clear mirror, not expecting to see their face, yet their face naturally appears. It is also like a farmer, sowing seeds in fertile land, not expecting the seeds to sprout, yet the sprouts naturally grow. It is also like lighting a lamp, not expecting to dispel darkness, yet the darkness naturally disappears. Good man! A Bodhisattva Mahasattva who upholds pure precepts, a heart without remorse naturally arises, and it is also like this. Because of upholding pure precepts, the heart feels joy. Good man! Like a person with a handsome appearance, seeing their own face, their heart feels joy, so it is with those who uphold pure precepts. Good man! A person who breaks precepts, seeing that the precepts are impure, their heart does not feel joy. Like a person with a deformed body, seeing their own face, they do not feel joy, so it is with a person who breaks precepts. Good man! For example, a cowherd, there are two women, one holding a bottle of cheese, and one holding a bottle of whey, going together to the city to sell them. On the road, they slip and fall, and both bottles break. One feels joy, and the other feels sorrow.'
惱。持戒、破戒亦復如是，持凈戒者心則歡喜，心歡喜故，則便思惟：『諸佛如來於涅槃中，說有能持清凈戒者，則得涅槃。我今修習如是凈戒，亦應得之。』以是因緣，心則悅樂。」
迦葉復言：「喜之與樂，有何差別？」
「善男子！菩薩摩訶薩不作惡時，名為歡喜；心凈持戒，名之為樂。善男子！菩薩摩訶薩觀于生死則名為喜，見大涅槃名之為樂。下名為喜，上名為樂。離世共法名之為喜，得不共法名之為樂。以戒凈故，身體輕柔，口無粗過，菩薩爾時，若見、若聞、若輕、若嘗、若觸、若知悉無諸惡，以無惡故心得安隱，以安隱故則得靜定，得靜定故得實知見，實知見故厭離生死，厭生死故則得解脫，得解脫故得見佛性，見佛性故得大涅槃，是名菩薩清凈持戒，非世間戒。何以故？善男子！菩薩摩訶薩所受凈戒，五法佐助。云何為五？一信、二慚、三愧、四善知識、五宗敬戒；離五蓋故。所見清凈，離五見故。心無疑網，離五疑故：一者疑佛、二者疑法、三者疑僧、四者疑戒、五者疑不放逸。菩薩爾時即得五根，所謂信、念、精進、定、慧。得五根故，得五種涅槃，謂色解脫，乃至識解脫。是名菩薩清凈持戒，非世間也。善男子！是名世間之所不知、不見、不覺，而是菩薩所知、見、覺。
【現代漢語翻譯】 惱。持戒、破戒也是如此，持守清凈戒律的人內心會感到歡喜，內心歡喜的緣故，就會思惟：『諸佛如來在涅槃（Nirvana）中，說有能夠持守清凈戒律的人，就能得到涅槃。我現在修習這樣的清凈戒律，也應該能夠得到。』因為這個因緣，內心就會感到喜悅。 迦葉（Kasyapa）又問：『歡喜和快樂，有什麼差別？』 『善男子！菩薩摩訶薩（Bodhisattva Mahasattva）不做惡事的時候，稱為歡喜；內心清凈持守戒律，稱之為快樂。善男子！菩薩摩訶薩觀察生死的時候稱為喜，見到大涅槃的時候稱之為樂。下位稱為喜，上位稱為樂。遠離世俗共同的法稱為喜，得到不共的法稱為樂。因為戒律清凈的緣故，身體輕柔，口中沒有粗惡的過失，菩薩在這個時候，無論是見、聞、輕、嘗、觸、知，都沒有任何惡事，因為沒有惡的緣故，內心得到安穩，因為安穩的緣故就得到靜定，得到靜定的緣故就得到真實的知見，得到真實的知見的緣故就厭離生死，厭離生死的緣故就得到解脫，得到解脫的緣故就得見佛性（Buddha-nature），見到佛性的緣故就得到大涅槃，這稱為菩薩清凈持戒，不是世間的戒律。為什麼呢？善男子！菩薩摩訶薩所受持的清凈戒律，有五種法來輔助。哪五種呢？一是信、二是慚、三是愧、四是善知識、五是宗敬戒；因為遠離五蓋的緣故。所見清凈，因為遠離五見的緣故。內心沒有疑惑的網，因為遠離五疑的緣故：一是懷疑佛、二是懷疑法、三是懷疑僧、四是懷疑戒、五是懷疑不放逸。菩薩在這個時候就得到五根，所謂信、念、精進、定、慧。得到五根的緣故，得到五種涅槃，所謂色解脫，乃至識解脫。這稱為菩薩清凈持戒，不是世間的戒律。善男子！這稱為世間所不知、不見、不覺的，而是菩薩所知、見、覺的。』
【English Translation】 Annoyance. The same is true of upholding precepts and breaking precepts. One who upholds pure precepts feels joy in their heart. Because of this joy, they contemplate: 'The Tathagatas (Buddhas) in Nirvana (Nirvana) say that those who can uphold pure precepts will attain Nirvana. I am now practicing such pure precepts, and I should also attain it.' Because of this, their heart feels delighted. Kasyapa (Kasyapa) further asked: 'What is the difference between joy and happiness?' 'Good man! When a Bodhisattva Mahasattva (Bodhisattva Mahasattva) does not commit evil, it is called joy; when the mind is pure and upholds precepts, it is called happiness. Good man! When a Bodhisattva Mahasattva observes birth and death, it is called joy; when they see great Nirvana, it is called happiness. The lower is called joy, and the higher is called happiness. To be apart from the common worldly dharmas is called joy, and to attain uncommon dharmas is called happiness. Because of the purity of precepts, the body is light and soft, and the mouth has no coarse faults. At this time, whether the Bodhisattva sees, hears, smells, tastes, touches, or knows, there is no evil. Because there is no evil, the mind attains peace and stability. Because of this peace and stability, they attain stillness and concentration. Because of this stillness and concentration, they attain true knowledge and insight. Because of this true knowledge and insight, they become weary of birth and death. Because of this weariness of birth and death, they attain liberation. Because of this liberation, they see the Buddha-nature (Buddha-nature). Because of seeing the Buddha-nature, they attain great Nirvana. This is called the pure precepts of a Bodhisattva, not worldly precepts. Why is that? Good man! The pure precepts that a Bodhisattva Mahasattva upholds are assisted by five dharmas. What are the five? First, faith; second, shame; third, remorse; fourth, good teachers; and fifth, respect for precepts. Because they are apart from the five hindrances. What they see is pure, because they are apart from the five views. Their mind has no net of doubt, because they are apart from the five doubts: first, doubt about the Buddha; second, doubt about the Dharma; third, doubt about the Sangha; fourth, doubt about the precepts; and fifth, doubt about non-negligence. At this time, the Bodhisattva attains the five roots, namely faith, mindfulness, diligence, concentration, and wisdom. Because they attain the five roots, they attain five kinds of Nirvana, namely the liberation of form, and even the liberation of consciousness. This is called the pure precepts of a Bodhisattva, not worldly precepts. Good man! This is what the world does not know, see, or perceive, but it is what the Bodhisattva knows, sees, and perceives.'
「善男子！若我弟子受持讀誦、書寫演說大涅槃經，有破戒者，有人呵責、輕賤、毀辱而作是言：『若佛秘藏大涅槃經有威力者，云何令汝毀所受戒？若人受持是涅槃經毀禁戒者，當知是經為無威力。若無威力，雖復讀誦，為無利益。』緣是輕毀涅槃經故，復令無量無邊眾生墮于地獄，受持是經而毀戒者，則是眾生惡知識也，非我弟子，是魔眷屬。如是之人，我亦不聽受持是典，寧使不受、不持、不修，不以毀戒受持修習。善男子！若我弟子受持讀誦、書寫演說涅槃經者，當正身心，慎莫調戲，輕躁舉動，身為調戲，心為輕動。求有之心，名為輕動；身造諸業，名為調戲。若我弟子求有、造業，不應受持是大乘典大涅槃經。若有如是受持經者，人當輕呵，而作是言：『若佛秘藏大涅槃經，有威力者，云何令汝求有、造業？若持經者求有、造業，當知是經為無威力。若無威力，雖復受持，為無利益。』緣是輕毀涅槃經故，復令無量無邊眾生墮于地獄。受持是經求有、造業，則是眾生惡知識也，非我弟子，是魔眷屬。
「複次善男子！若我弟子受持讀誦、書寫演說是涅槃經，莫非時說、莫非國說、莫不請說、莫輕心說、莫處處說、莫自嘆說、莫輕他說、莫滅佛法說、莫熾然世法說。善男子！若我弟子受持是經，非
【現代漢語翻譯】 現代漢語譯本：『善男子！如果我的弟子受持、讀誦、書寫、演說《大涅槃經》，如果有破戒的人，有人呵責、輕賤、毀辱他們，並說：『如果佛的秘密寶藏《大涅槃經》有威力，怎麼會讓你們毀壞所受的戒律？如果有人受持這部《涅槃經》卻毀壞戒律，應當知道這部經沒有威力。如果沒有威力，即使讀誦，也沒有利益。』因為這樣輕毀《涅槃經》，又會讓無量無邊的眾生墮入地獄。受持這部經卻毀壞戒律的人，是眾生的惡知識，不是我的弟子，是魔的眷屬。這樣的人，我也不允許他們受持這部經典，寧可讓他們不受持、不修習，也不要讓他們因為毀壞戒律而受持修習。善男子！如果我的弟子受持、讀誦、書寫、演說《涅槃經》，應當端正身心，謹慎不要戲弄，輕率舉動，身體戲弄，心輕浮動。追求有為之心，叫做輕動；身體造作各種業，叫做戲弄。如果我的弟子追求有為、造作惡業，不應該受持這部大乘經典《大涅槃經》。如果有這樣受持經的人，人們應當輕視呵責他們，並說：『如果佛的秘密寶藏《大涅槃經》有威力，怎麼會讓你們追求有為、造作惡業？如果持經的人追求有為、造作惡業，應當知道這部經沒有威力。如果沒有威力，即使受持，也沒有利益。』因為這樣輕毀《涅槃經》，又會讓無量無邊的眾生墮入地獄。受持這部經卻追求有為、造作惡業的人，是眾生的惡知識，不是我的弟子，是魔的眷屬。 『再次，善男子！如果我的弟子受持、讀誦、書寫、演說這部《涅槃經》，不要在不適當的時候說，不要在不適合的國家說，不要在沒有請求的時候說，不要輕慢地講說，不要到處都說，不要自我讚歎地說，不要輕視他人地說，不要滅佛法地說，不要熾盛地講說世俗法。善男子！如果我的弟子受持這部經，不應該……』
【English Translation】 English version: 『Good man! If my disciples receive, uphold, read, recite, write, and expound the Great Nirvana Sutra, and if there are those who have broken the precepts, and others rebuke, despise, and insult them, saying: 『If the Buddha's secret treasure, the Great Nirvana Sutra, has power, how could it allow you to break the precepts you have received? If someone upholds this Nirvana Sutra but breaks the precepts, know that this sutra has no power. If it has no power, even if one reads and recites it, there is no benefit.』 Because of this belittling of the Nirvana Sutra, countless beings will fall into hell. Those who uphold this sutra but break the precepts are evil teachers for sentient beings, not my disciples, but members of the demon's retinue. Such people, I do not allow to uphold this scripture. It is better that they do not receive, uphold, or practice it, rather than uphold and practice it while breaking the precepts. Good man! If my disciples receive, uphold, read, recite, write, and expound the Nirvana Sutra, they should rectify their body and mind, be careful not to be frivolous, and avoid rash actions. The body being frivolous and the mind being restless. The mind seeking existence is called restlessness; the body creating various karmas is called frivolity. If my disciples seek existence and create karma, they should not receive and uphold this Great Vehicle scripture, the Great Nirvana Sutra. If there are those who uphold the sutra in this way, people should despise and rebuke them, saying: 『If the Buddha's secret treasure, the Great Nirvana Sutra, has power, how could it allow you to seek existence and create karma? If those who uphold the sutra seek existence and create karma, know that this sutra has no power. If it has no power, even if one upholds it, there is no benefit.』 Because of this belittling of the Nirvana Sutra, countless beings will fall into hell. Those who uphold this sutra but seek existence and create karma are evil teachers for sentient beings, not my disciples, but members of the demon's retinue.』 『Furthermore, good man! If my disciples receive, uphold, read, recite, write, and expound this Nirvana Sutra, they should not speak at inappropriate times, not speak in inappropriate countries, not speak without being asked, not speak with a disrespectful mind, not speak everywhere, not speak self-praisingly, not speak belittling others, not speak destroying the Buddha's Dharma, and not speak promoting worldly dharmas. Good man! If my disciples uphold this sutra, they should not...』
時而說，乃至熾然世法說者，人當輕呵而作是言：『若佛秘藏大涅槃經有威力者，云何令汝非時而說，乃至熾然世法而說？若持經者作如是說，當知是經為無威力。若無威力，雖復受持為無利益。』緣是輕毀涅槃經故，令無量眾生墮于地獄。受持是經，非時而說乃至熾然世法而說，則是眾生惡知識也，非我弟子，是魔眷屬。善男子！若欲受持者、說大涅槃者、說佛性者、說如來秘藏者、說大乘者、說方等經者、說聲聞乘者、說辟支佛乘者、說解脫者、見佛性者，先當清凈其身，以身凈故則無呵責，無呵責故令無量人于大涅槃生清凈信，信心生故恭敬是經，若聞一偈、一句、一字及說法者，則得發於阿耨多羅三藐三菩提心。當知是人則是眾生真善知識，非惡知識，是我弟子，非魔眷屬，是名菩薩非世間也。善男子！是名世間之所不知、不見、不覺，而是菩薩所知見覺。◎
大般涅槃經卷第十七 大正藏第 12 冊 No. 0374 大般涅槃經
大般涅槃經卷第十八
北涼天竺三藏曇無讖譯梵行品第八之四
「◎複次善男子！云何複名一切世間所不知見覺，而是菩薩所知見覺？所謂六念處。何等為六？唸佛、念法、念僧、念戒、念施、念天。善男子！云何唸佛？如來、應、正遍知、明行
【現代漢語翻譯】 現代漢語譯本：有時有人會說，甚至在談論世俗之事時，有人會輕視並這樣說：『如果佛的秘密寶藏《大涅槃經》真的有威力，怎麼會讓你在不適當的時候說，甚至在談論世俗之事時說呢？如果持誦此經的人這樣說，就應該知道這部經沒有威力。如果沒有威力，即使受持也沒有利益。』因為輕視譭謗《涅槃經》的緣故，導致無數眾生墮入地獄。受持這部經，卻在不適當的時候說，甚至在談論世俗之事時說，這樣的人是眾生的惡知識，不是我的弟子，而是魔的眷屬。善男子！如果想要受持此經、宣說《大涅槃經》、宣說佛性、宣說如來秘密寶藏、宣說大乘、宣說方等經、宣說聲聞乘、宣說辟支佛乘、宣說解脫、見到佛性的人，首先應當清凈自己的身心，因為身心清凈就不會受到責難，沒有責難就能讓無數人在《大涅槃經》中生起清凈的信心，信心生起就會恭敬這部經，如果聽到一偈、一句、一字以及說法的人，就能發起阿耨多羅三藐三菩提心（無上正等正覺之心）。應當知道這樣的人是眾生的真善知識，不是惡知識，是我的弟子，不是魔的眷屬，這樣的人是菩薩而不是世俗之人。善男子！這就是世間所不知道、不見到、不覺悟的，而是菩薩所知道、見到、覺悟的。 現代漢語譯本：再次，善男子！什麼又叫做一切世間所不知道、不見到、不覺悟的，而是菩薩所知道、見到、覺悟的呢？那就是六念處。什麼是六念處呢？唸佛、念法、念僧、念戒、念施、念天。善男子！什麼是念佛呢？如來（佛的十號之一）、應（應供，佛的十號之一）、正遍知（佛的十號之一）、明行
【English Translation】 English version: Sometimes, people might say, even when discussing worldly matters, they will belittle and say: 『If the Buddha's secret treasure, the 『Great Nirvana Sutra』, truly has power, how could it allow you to speak at inappropriate times, even when discussing worldly matters? If those who uphold this sutra speak like this, it should be known that this sutra has no power. If it has no power, even upholding it will bring no benefit.』 Because of belittling and slandering the 『Nirvana Sutra』, countless beings fall into hell. Upholding this sutra, yet speaking at inappropriate times, even when discussing worldly matters, such a person is an evil teacher for beings, not my disciple, but a member of Mara's (demon's) retinue. Good man! If one wishes to uphold this sutra, expound the 『Great Nirvana Sutra』, expound the Buddha-nature, expound the Tathagata's (Buddha's) secret treasure, expound the Mahayana (Great Vehicle), expound the Vaipulya Sutras, expound the Sravaka Vehicle (Hearer Vehicle), expound the Pratyekabuddha Vehicle (Solitary Buddha Vehicle), expound liberation, and see the Buddha-nature, one should first purify one's body and mind. Because the body and mind are pure, one will not be blamed. Without blame, one can cause countless people to generate pure faith in the 『Great Nirvana Sutra』. When faith arises, they will respect this sutra. If they hear a verse, a sentence, a word, or the one who expounds the Dharma, they will generate the mind of Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). It should be known that such a person is a true good teacher for beings, not an evil teacher, is my disciple, not a member of Mara's retinue. Such a person is a Bodhisattva, not a worldly person. Good man! This is what the world does not know, does not see, and does not realize, but what the Bodhisattvas know, see, and realize. English version: Furthermore, good man! What is it that is called unknown, unseen, and unrealized by all the world, but known, seen, and realized by the Bodhisattvas? It is the six recollections. What are the six? Recollection of the Buddha, recollection of the Dharma, recollection of the Sangha, recollection of precepts, recollection of giving, and recollection of the Devas (gods). Good man! What is recollection of the Buddha? Tathagata (one of the ten titles of a Buddha), Arhat (one of the ten titles of a Buddha), Samyaksambuddha (one of the ten titles of a Buddha), Vidya-charana
足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，常不變易，具足十力、四無所畏、大師子吼，名大沙門、大婆羅門、大凈畢竟到于彼岸、無能勝者、無見頂者、無有怖畏不驚不動、獨一無侶、無師自悟、疾智、大智、利智、深智、解脫智、不共智、廣普智、畢竟智、智寶成就、人中象王、人中牛王、人中龍王、人中丈夫、人中蓮花、分陀利花、調御人師、為大施主大法之師，以知法故名大法師，以知義故名大法師，以知時故名大法師，以知足故名大法師，以知我故名大法師，知大眾故名大法師，以知眾生種種性故名大法師，以知諸根利鈍中故名大法師，說中道故名大法師。
「云何名如來？如過去諸佛所說不變。云何不變？過去諸佛，為度眾生說十二部經，如來亦爾，故名如來。諸佛世尊從六波羅蜜、三十七品、十一空來至大涅槃，如來亦爾，是故號佛為如來也。諸佛世尊為眾生故，隨宜方便開示三乘，壽命無量不可稱計，如來亦爾，是故號佛為如來也。
「云何為應？世間之法悉名怨家，佛應害故，故名為應。夫四魔者是菩薩怨，諸佛如來為菩薩時，能以智慧破壞四魔，是故名應。複次應者名為遠離，為菩薩時，應當遠離無量煩惱，故名為應。複次應者名樂，過去諸佛為菩薩時，雖于無量
阿僧祇劫為眾生故受諸苦惱，終無不樂，而常樂之，如來亦爾，是故名應。又復應者，一切人天，應以種種香花、瓔珞、幢幡、伎樂而供養之，是故名應。
「云何正遍知？正者名不顛倒，遍知者於四顛倒無不通達。又復正者名為苦行，遍知者，知因苦行，定有苦果。又復正者名世間中，遍知者畢竟定知，修習中道得阿耨多羅三藐三菩提。又復正者，名為可數、可量、可稱，遍知者，不可數、不可量、不可稱，是故號佛為正遍知。善男子！聲聞緣覺亦有遍知、亦不遍知。何以故？遍知者，名五陰、十二入、十八界，聲聞緣覺亦得遍知，是名遍知。云何不遍知？善男子！假使二乘于無量劫，觀一色陰，不能盡知，以是義故，聲聞緣覺無有遍知。
「云何明行足？明者名得無量善果，行名腳足，善果者名阿耨多羅三藐三菩提。腳足者名為戒、慧，乘戒慧足，得阿耨多羅三藐三菩提，是故名為明行足也。又復明者名咒，行者名吉，足者名果，善男子！是名世間義；咒者名為解脫，吉者名為阿耨多羅三藐三菩提，果者名為大般涅槃，是故名為明行足也。又復明者名光，行者名業，足者名果，善男子！是名世間義；光者名不放逸，業者名六波羅蜜，果者名為阿耨多羅三藐三菩提。又復明者名為三明：一菩薩明，二諸
【現代漢語翻譯】 現代漢語譯本 『阿僧祇劫』（無數個大劫）爲了眾生而承受各種苦惱，最終沒有不快樂的，而且常常是快樂的，如來也是這樣，所以稱為『應』（應供）。此外，『應』也指一切人天，應當用各種香花、瓔珞、幢幡、伎樂來供養他，所以稱為『應』。
『什麼是正遍知？』『正』的意思是不顛倒，『遍知』是指對於四種顛倒（常、樂、我、凈）沒有不通達的。此外，『正』的意思是苦行，『遍知』是指知道因為苦行，必定有苦果。此外，『正』的意思是在世間中，『遍知』是指最終確定知道，修習中道可以得到『阿耨多羅三藐三菩提』（無上正等正覺）。此外，『正』的意思是可數、可量、可稱，『遍知』是指不可數、不可量、不可稱，所以稱佛為『正遍知』。善男子！聲聞和緣覺也有遍知，也有不遍知。為什麼呢？『遍知』是指五陰、十二入、十八界，聲聞和緣覺也能遍知，這稱為遍知。什麼是不遍知呢？善男子！假設二乘（聲聞和緣覺）在無量劫中，觀察一個色陰，也不能完全知道，因為這個原因，聲聞和緣覺沒有遍知。
『什麼是明行足？』『明』的意思是得到無量的善果，『行』的意思是腳足，善果是指『阿耨多羅三藐三菩提』。腳足是指戒和慧，憑藉戒和慧的腳足，得到『阿耨多羅三藐三菩提』，所以稱為『明行足』。此外，『明』的意思是咒語，『行』的意思是吉祥，『足』的意思是果報，善男子！這是世俗的解釋；咒語的意思是解脫，吉祥的意思是『阿耨多羅三藐三菩提』，果報的意思是『大般涅槃』，所以稱為『明行足』。此外，『明』的意思是光明，『行』的意思是業，『足』的意思是果報，善男子！這是世俗的解釋；光明的意思是不放逸，業的意思是六波羅蜜，果報的意思是『阿耨多羅三藐三菩提』。此外，『明』的意思是三明：一是菩薩明，二是諸佛明，三是無礙明。
【English Translation】 English version 『Asamkhya kalpas』 (countless great eons) are endured for the sake of sentient beings, suffering all kinds of afflictions, yet ultimately there is no unhappiness, and there is constant joy. The Tathagata is also like this, therefore he is called 『worthy』 (of offerings). Furthermore, 『worthy』 also means that all humans and devas should offer him various fragrant flowers, necklaces, banners, and music, therefore he is called 『worthy』.
『What is Samyak-sambuddha (Perfect and Universal Knowledge)?』 『Samyak』 means not inverted, 『sambuddha』 means that there is nothing that is not understood regarding the four inversions (permanence, pleasure, self, purity). Furthermore, 『samyak』 means ascetic practices, 『sambuddha』 means knowing that because of ascetic practices, there will definitely be a bitter result. Furthermore, 『samyak』 means in the world, 『sambuddha』 means ultimately knowing for sure that by practicing the Middle Way, one can attain 『Anuttara-samyak-sambodhi』 (Unsurpassed Perfect Enlightenment). Furthermore, 『samyak』 means countable, measurable, and weighable, 『sambuddha』 means uncountable, immeasurable, and unweighable, therefore the Buddha is called 『Samyak-sambuddha』. Good man! Sravakas and Pratyekabuddhas also have universal knowledge, and also do not have universal knowledge. Why is that? 『Universal knowledge』 refers to the five skandhas, twelve ayatanas, and eighteen dhatus, which Sravakas and Pratyekabuddhas can also universally know, this is called universal knowledge. What is not universal knowledge? Good man! Suppose the two vehicles (Sravakas and Pratyekabuddhas) observe one rupa skandha for countless eons, they cannot fully know it, because of this reason, Sravakas and Pratyekabuddhas do not have universal knowledge.
『What is Vidyā-carana-sampanna (Perfect in Knowledge and Conduct)?』 『Vidyā』 means obtaining immeasurable good results, 『carana』 means feet, good results refer to 『Anuttara-samyak-sambodhi』. Feet refer to precepts and wisdom, relying on the feet of precepts and wisdom, one attains 『Anuttara-samyak-sambodhi』, therefore it is called 『Vidyā-carana-sampanna』. Furthermore, 『vidyā』 means mantra, 『carana』 means auspicious, 『sampanna』 means result, good man! This is the worldly explanation; mantra means liberation, auspicious means 『Anuttara-samyak-sambodhi』, result means 『Mahaparinirvana』, therefore it is called 『Vidyā-carana-sampanna』. Furthermore, 『vidyā』 means light, 『carana』 means karma, 『sampanna』 means result, good man! This is the worldly explanation; light means non-negligence, karma means the six paramitas, result means 『Anuttara-samyak-sambodhi』. Furthermore, 『vidyā』 means the three kinds of knowledge: one is Bodhisattva knowledge, two is the knowledge of all Buddhas, and three is unobstructed knowledge.
佛明，三無明明；菩薩明者即是般若波羅蜜，諸佛明者即是佛眼，無明明者即畢竟空，行者于無量劫為眾生故修諸善業，足者明見佛性，以是義故名明行足。
「云何善逝？善者名高，逝名不高，善男子！是名世間義；高者名為阿耨多羅三藐三菩提，不高者即如來心也。善男子！心若高者不名如來，是故如來名為善逝。又復善者名為善知識，逝者善知識果，善男子！是名世間義；善知識者即初發心，果者名為大般涅槃，如來不捨最初發心得大涅槃，是故如來名為善逝。又復善者名好，逝者名有，善男子！是名世間義；好者名見佛性，有者名大涅槃。善男子！涅槃之性實非有也，諸佛世尊因世間故，說言是有。善男子！譬如世人，實無有子說言有子，實無有道說言有道，涅槃亦爾，因世間故說言為有，諸佛世尊成大涅槃，故名善逝。◎
「◎善男子！云何世間解？善男子！世間者名為五陰，解者名知，諸佛世尊善知五陰，故名世間解。又世間者名為五欲，解名不著，不著五欲故，名世間解。又世間解者，東方無量阿僧祇世界，一切聲聞緣覺不知、不見、不解，諸佛悉知、悉見、悉解，南西北方、四維上下，亦復如是，是故號佛為世間解。又世間者一切凡夫，解者知諸凡夫善惡因果，非是聲聞緣覺所知，惟佛
【現代漢語翻譯】 現代漢語譯本：佛的智慧光明，體現在對三無（無常、無我、涅槃寂靜）的明瞭；菩薩的智慧光明，即是般若波羅蜜（到達彼岸的智慧）；諸佛的智慧光明，即是佛眼（能見一切的智慧）；對無明的明瞭，即是畢竟空（徹底的空性）。修行者在無量劫中爲了眾生而修習各種善業，最終明見佛性，因此被稱為明行足（智慧和修行都圓滿）。 『什麼是善逝（如來的十號之一，意為善於逝去，到達涅槃）？善，意味著高尚；逝，意味著不高尚。善男子！這是世俗的理解。高尚，指的是阿耨多羅三藐三菩提（無上正等正覺）；不高尚，指的是如來的心。善男子！如果心是高傲的，就不能稱為如來，所以如來被稱為善逝。又，善，意味著善知識（引導修行的人）；逝，意味著善知識的果報。善男子！這是世俗的理解。善知識，指的是最初的發心；果報，指的是大般涅槃（徹底的寂滅）。如來不捨棄最初的發心而證得大涅槃，所以如來被稱為善逝。又，善，意味著美好；逝，意味著存在。善男子！這是世俗的理解。美好，指的是見到佛性；存在，指的是大涅槃。善男子！涅槃的本性實際上並非存在，諸佛世尊爲了適應世俗的理解，才說涅槃是存在的。善男子！譬如世人，實際上沒有兒子卻說有兒子，實際上沒有道路卻說有道路，涅槃也是如此，爲了適應世俗的理解才說涅槃是存在的。諸佛世尊成就大涅槃，所以被稱為善逝。』 『善男子！什麼是世間解（如來的十號之一，意爲了解世間）？善男子！世間，指的是五陰（色、受、想、行、識）；解，指的是瞭解。諸佛世尊善於瞭解五陰，所以被稱為世間解。又，世間，指的是五欲（色、聲、香、味、觸）；解，指的是不執著。不執著五欲，所以被稱為世間解。又，世間解，指的是東方無量阿僧祇（無數）世界，一切聲聞（聽聞佛法而修行的人）、緣覺（獨自覺悟的人）都不知道、不見到、不瞭解的，諸佛都完全知道、完全見到、完全瞭解。南西北方、四維上下，也是如此，所以稱佛為世間解。又，世間，指的是一切凡夫；解，指的是瞭解凡夫的善惡因果，這不是聲聞緣覺所能瞭解的，只有佛才能瞭解。』
【English Translation】 English version: The Buddha's wisdom is manifested in the understanding of the three 'no's' (impermanence, non-self, and nirvanic peace); the Bodhisattva's wisdom is Prajna Paramita (the wisdom that reaches the other shore); the Buddhas' wisdom is the Buddha-eye (the wisdom that sees all); the understanding of ignorance is ultimate emptiness. Practitioners cultivate various good deeds for the sake of sentient beings for countless eons, and ultimately clearly see the Buddha-nature, hence they are called 'Ming Xing Zu' (perfect in wisdom and practice). 'What is 'Sugata' (one of the ten epithets of the Tathagata, meaning 'well-gone,' having reached Nirvana)? 'Su' means noble, and 'gata' means not noble. Good man! This is the worldly understanding. 'Noble' refers to Anuttara-samyak-sambodhi (unexcelled perfect enlightenment); 'not noble' refers to the mind of the Tathagata. Good man! If the mind is arrogant, it cannot be called Tathagata, therefore the Tathagata is called Sugata. Also, 'su' means a good teacher, and 'gata' means the result of a good teacher. Good man! This is the worldly understanding. A good teacher refers to the initial aspiration; the result refers to Maha-parinirvana (complete extinction). The Tathagata does not abandon the initial aspiration and attains Maha-parinirvana, therefore the Tathagata is called Sugata. Also, 'su' means good, and 'gata' means existence. Good man! This is the worldly understanding. 'Good' refers to seeing the Buddha-nature; 'existence' refers to Maha-parinirvana. Good man! The nature of Nirvana is actually non-existent, but the Buddhas, for the sake of worldly understanding, say that it exists. Good man! For example, worldly people, who actually have no son, say they have a son, and who actually have no path, say they have a path. Nirvana is also like this, for the sake of worldly understanding, it is said to exist. The Buddhas attain Maha-parinirvana, therefore they are called Sugata.' 'Good man! What is 'Lokavid' (one of the ten epithets of the Tathagata, meaning 'knower of the world')? Good man! 'Loka' refers to the five skandhas (form, feeling, perception, mental formations, and consciousness); 'vid' refers to understanding. The Buddhas are good at understanding the five skandhas, therefore they are called Lokavid. Also, 'loka' refers to the five desires (form, sound, smell, taste, and touch); 'vid' refers to non-attachment. Not being attached to the five desires, therefore they are called Lokavid. Also, Lokavid refers to the immeasurable Asankhya (countless) worlds in the East, which all Sravakas (those who hear the Dharma and practice), and Pratyekabuddhas (those who attain enlightenment on their own) do not know, do not see, and do not understand, but the Buddhas know, see, and understand completely. The same is true for the South, West, North, the four intermediate directions, and above and below, therefore the Buddha is called Lokavid. Also, 'loka' refers to all ordinary beings; 'vid' refers to understanding the good and bad causes and effects of ordinary beings, which is not known by Sravakas and Pratyekabuddhas, but only by the Buddha.'
能知，是故號佛為世間解。又世間者名曰蓮花，解名不污，善男子！是名世間義；蓮花者即是如來，不污者，如來不為世間八法之所染污，是故號佛為世間解。又世間解者，諸佛菩薩名世間解。何以故？諸佛菩薩見世間故，故名世間解。善男子！如因食得命，名食為命；諸佛菩薩亦復如是，見世間故，故名世間解。
「云何無上士？上士者名之為斷，無所斷者，名無上士，諸佛世尊無有煩惱，故無所斷，是故號佛為無上士。又上士者名為諍訟，無上士者無有諍訟，如來無諍，是故號佛為無上士。又上士者名語可壞，無上士者語不可壞，如來所言，一切眾生所不能壞，是故號佛為無上士。又上士者名為上座，無上士者名無上座，三世諸佛更無過者，是故號佛為無上士。上者名新，士者名故，諸佛世尊體大涅槃，無新無故，是故號佛為無上士。
「云何調御丈夫？自既丈夫，復調丈夫。善男子！言如來者，實非丈夫、非不丈夫，因調丈夫，故名如來為丈夫也。善男子！一切男女，若具四法，則名丈夫。何等為四？一善知識，二能聽法，三思惟義，四如說修行。善男子！若男若女具是四法，則名丈夫。善男子！若有男子，無此四法，則不得名為丈夫也，何以故？身雖丈夫，行同畜生。如來調伏若男若女，是故號
【現代漢語翻譯】 現代漢語譯本 能知曉世間，因此稱佛為世間解（瞭解世間）。又，世間名為蓮花，解名為不染污。善男子！這就是世間的含義；蓮花即是如來，不染污是指如來不被世間的八法（利、衰、毀、譽、稱、譏、苦、樂）所污染，所以稱佛為世間解。又，世間解是指諸佛菩薩被稱為世間解。為什麼呢？因為諸佛菩薩能看見世間，所以稱為世間解。善男子！如同因食物而獲得生命，稱食物為生命一樣；諸佛菩薩也是如此，因為能看見世間，所以稱為世間解。 什麼是無上士？上士是指有所斷除，而無所斷除的，稱為無上士。諸佛世尊沒有煩惱，所以無所斷除，因此稱佛為無上士。又，上士是指有諍訟，而無上士是沒有諍訟。如來沒有諍訟，因此稱佛為無上士。又，上士是指言語可以被破壞，而無上士是指言語不可被破壞。如來說的話，一切眾生都不能破壞，因此稱佛為無上士。又，上士是指上座，而無上士是指無上座。三世諸佛沒有比他更高的，因此稱佛為無上士。上是指新的，士是指舊的，諸佛世尊的本體是涅槃，無新無舊，因此稱佛為無上士。 什麼是調御丈夫？自己是丈夫，又能調御丈夫。善男子！說如來，實際上既不是丈夫，也不是非丈夫，因為調御丈夫，所以稱如來為丈夫。善男子！一切男女，如果具備四種法，就稱為丈夫。是哪四種呢？一是善知識，二是能聽法，三是思惟義理，四是如所說修行。善男子！如果男人或女人具備這四種法，就稱為丈夫。善男子！如果有男人，沒有這四種法，就不能稱為丈夫。為什麼呢？身體雖然是丈夫，行為卻如同畜生。如來調伏男人和女人，因此稱
【English Translation】 English version Being able to know, therefore the Buddha is called 'World-Knower' (Sanskrit: Lokavid). Furthermore, 'world' is named lotus, and 'knower' is named unblemished. Good man! This is the meaning of 'world'; the lotus is the Tathagata, and 'unblemished' means the Tathagata is not defiled by the eight worldly conditions (gain, loss, disgrace, honor, praise, blame, suffering, and pleasure). Therefore, the Buddha is called 'World-Knower'. Moreover, 'World-Knower' refers to all Buddhas and Bodhisattvas being called 'World-Knower'. Why? Because all Buddhas and Bodhisattvas see the world, therefore they are called 'World-Knower'. Good man! Just as one obtains life through food, and food is called life; so too are the Buddhas and Bodhisattvas, because they see the world, they are called 'World-Knower'. What is 'Unsurpassed One'? 'Surpassed One' means having something to cut off, while 'Unsurpassed One' means having nothing to cut off. The World-Honored Buddhas have no afflictions, therefore they have nothing to cut off, hence the Buddha is called 'Unsurpassed One'. Furthermore, 'Surpassed One' means having disputes, while 'Unsurpassed One' means having no disputes. The Tathagata has no disputes, therefore the Buddha is called 'Unsurpassed One'. Moreover, 'Surpassed One' means words can be broken, while 'Unsurpassed One' means words cannot be broken. The words of the Tathagata cannot be broken by all beings, therefore the Buddha is called 'Unsurpassed One'. Also, 'Surpassed One' means having a superior seat, while 'Unsurpassed One' means having no superior seat. Among the Buddhas of the three times, there is none greater, therefore the Buddha is called 'Unsurpassed One'. 'Surpassed' means new, and 'One' means old. The essence of the World-Honored Buddhas is great Nirvana, neither new nor old, therefore the Buddha is called 'Unsurpassed One'. What is 'Tamer of Men'? Being a man oneself, and also taming men. Good man! When speaking of the Tathagata, it is actually neither a man nor not a man, but because of taming men, the Tathagata is called a man. Good man! All men and women, if they possess four qualities, are called men. What are the four? First, good teachers; second, being able to listen to the Dharma; third, contemplating the meaning; and fourth, practicing as taught. Good man! If a man or woman possesses these four qualities, they are called a man. Good man! If a man does not possess these four qualities, he cannot be called a man. Why? Although his body is that of a man, his actions are like those of an animal. The Tathagata tames both men and women, therefore he is called
佛調御丈夫。複次善男子！如御馬者，凡有四種：一者觸毛，二者觸皮，三者觸肉，四者觸骨，隨其所觸，稱御者意。如來亦爾，以四種法，調伏眾生：一為說生，令受佛語，如觸其毛，隨御者意。二說生老，便受佛語，如觸毛皮，隨御者意。三者說生及以老病，便受佛語，如觸毛皮肉，隨御者意。四者說生及老病死，便受佛語，如觸毛皮肉骨，隨御者意。善男子！御者調馬，無有決定，如來世尊調伏眾生，必定不虛，是故號佛為調御丈夫。
「云何天人師？師有二種：一者善教，二者惡教。諸佛菩薩常以善法教諸眾生。何等善法？謂身、口、意善。諸佛菩薩教諸眾生，作如是言：『善男子，汝當遠離身不善業。何以故？以身惡業，是可遠離，得解脫故，是故我以此法教汝。若是惡業不可遠離，得解脫者，終不教汝令遠離也。若諸眾生離惡業已，墮三惡者無有是處，以遠離故，成阿耨多羅三藐三菩提，得大涅槃。』是故諸佛菩薩常以此法教化眾生，口、意亦爾，是故號佛為無上師。複次昔未得道，今已得之，以所得道，為眾生說；從本已來未修梵行，今已修竟，以己所修，為眾生說；自破無明，復為眾生破壞無明；自得凈目，復為眾生破除盲冥，令得凈眼；自知二諦，復為眾生演說二諦。既自解脫，復為眾生說
【現代漢語翻譯】 現代漢語譯本 佛陀被稱為調御丈夫（能調伏眾生的大丈夫）。善男子，再進一步說，就像馴馬的人一樣，有四種方法：第一種是觸碰馬的毛髮，第二種是觸碰馬的面板，第三種是觸碰馬的肌肉，第四種是觸碰馬的骨頭，根據觸碰的部位，馬會按照馴馬人的意願行動。如來佛也是這樣，用四種方法來調伏眾生：第一種是隻說『生』，眾生就接受佛的教誨，就像觸碰馬的毛髮一樣，隨順馴馬人的意願。第二種是說『生』和『老』，眾生就接受佛的教誨，就像觸碰馬的毛髮和面板一樣，隨順馴馬人的意願。第三種是說『生』、『老』和『病』，眾生就接受佛的教誨，就像觸碰馬的毛髮、面板和肌肉一樣，隨順馴馬人的意願。第四種是說『生』、『老』、『病』和『死』，眾生就接受佛的教誨，就像觸碰馬的毛髮、面板、肌肉和骨頭一樣，隨順馴馬人的意願。善男子，馴馬的人調伏馬匹，沒有固定的方法，而如來世尊調伏眾生，必定真實不虛，所以稱佛為調御丈夫。 「為什麼稱佛為天人師（天界和人間的導師）？導師有兩種：一種是善教，一種是惡教。諸佛菩薩總是用善法教導眾生。什麼是善法呢？就是身、口、意三方面的善行。諸佛菩薩教導眾生，這樣說：『善男子，你應該遠離身體的不善行為。為什麼呢？因為身體的惡業是可以遠離的，可以得到解脫，所以我用這個方法教導你。如果惡業不能遠離，不能得到解脫，我絕對不會教你遠離。如果眾生遠離了惡業，反而墮入三惡道，這是不可能的，因為遠離惡業，才能成就阿耨多羅三藐三菩提（無上正等正覺），得到大涅槃。』所以諸佛菩薩總是用這個方法教化眾生，口和意也是這樣。所以稱佛為無上師。再進一步說，過去沒有證得道，現在已經證得；用自己證得的道，為眾生宣說；從過去到現在沒有修習梵行（清凈的行為），現在已經修習圓滿；用自己所修習的，為眾生宣說；自己破除了無明（愚昧），又為眾生破除無明；自己得到了清凈的眼睛，又為眾生破除盲昧，使他們得到清凈的眼睛；自己了知二諦（世俗諦和勝義諦），又為眾生演說二諦。自己已經解脫，又為眾生說解脫之道。
【English Translation】 English version The Buddha is called the 'Tamer of Men' (a great man who can tame beings). Furthermore, good man, just like a horse trainer, there are four methods: the first is touching the horse's hair, the second is touching the horse's skin, the third is touching the horse's muscles, and the fourth is touching the horse's bones. According to where they are touched, the horse will act according to the trainer's will. The Tathagata (Buddha) is also like this, using four methods to tame beings: the first is to only speak of 'birth', and beings will accept the Buddha's teachings, just like touching the horse's hair, following the trainer's will. The second is to speak of 'birth' and 'old age', and beings will accept the Buddha's teachings, just like touching the horse's hair and skin, following the trainer's will. The third is to speak of 'birth', 'old age', and 'sickness', and beings will accept the Buddha's teachings, just like touching the horse's hair, skin, and muscles, following the trainer's will. The fourth is to speak of 'birth', 'old age', 'sickness', and 'death', and beings will accept the Buddha's teachings, just like touching the horse's hair, skin, muscles, and bones, following the trainer's will. Good man, a horse trainer tames horses without a fixed method, but the Tathagata, the World Honored One, tames beings with certainty and without falsehood, therefore the Buddha is called the 'Tamer of Men'. Why is the Buddha called the 'Teacher of Gods and Humans' (a guide for both the heavenly and human realms)? There are two kinds of teachers: one who teaches good, and one who teaches evil. All Buddhas and Bodhisattvas always teach beings with good Dharma (teachings). What is good Dharma? It is the good actions of body, speech, and mind. All Buddhas and Bodhisattvas teach beings, saying: 'Good man, you should stay away from the unwholesome actions of the body. Why? Because the evil deeds of the body can be avoided, and liberation can be attained, therefore I teach you this method. If evil deeds could not be avoided, and liberation could not be attained, I would never teach you to avoid them. If beings, having avoided evil deeds, were to fall into the three evil realms, that would be impossible, because by avoiding evil deeds, one can achieve Anuttara-samyak-sambodhi (supreme perfect enlightenment) and attain great Nirvana.' Therefore, all Buddhas and Bodhisattvas always use this method to teach beings, and the same is true for speech and mind. Therefore, the Buddha is called the 'Supreme Teacher'. Furthermore, having not attained the Way in the past, now it has been attained; using the Way that has been attained, it is spoken to beings; having not practiced Brahmacharya (pure conduct) from the beginning, now it has been practiced completely; using what has been practiced, it is spoken to beings; having broken through ignorance, ignorance is also broken for beings; having obtained pure eyes, blindness is also removed for beings, allowing them to obtain pure eyes; having understood the two truths (conventional truth and ultimate truth), the two truths are also explained to beings. Having been liberated, the path to liberation is also spoken to beings.
解脫法；自度無邊生死大河，復令眾生皆悉得度；自得無畏，復教眾生令無怖畏；自既涅槃，復為眾生演大涅槃；是故號佛為無上師。天者名晝，天上晝長夜短，是故名天。又復天者名無愁惱，常受快樂是故名天。又復天者名為燈明，能破黑闇而為大明，是故名天。亦以能破惡業黑闇，得於善業，而生天上，是故名天。又復天者名吉，以吉祥故，得名為天。又復天者名曰日，有光明故，名曰為天。以是義故，名為天也。人者名曰能多恩義，又復人者身口柔軟，又復人者名有憍慢，又復人者能破憍慢。善男子！諸佛雖為一切眾生無上大師，然經中說為天人師。何以故？善男子！諸眾生中惟天與人，能發阿耨多羅三藐三菩提心，能修十善業道，能得須陀洹果、斯陀含果、阿那含果、阿羅漢果、辟支佛道、得阿耨多羅三藐三菩提，是故號佛為天人師。
「云何為佛？佛者名覺，既自覺悟，復能覺他。善男子！譬如有人，覺知有賊，賊無能為。菩薩摩訶薩能覺一切無量煩惱，既覺了已，令諸煩惱無所能為，是故名佛。以是覺故，不生、不老、不病、不死，是故名佛。
「婆伽婆者，婆伽名破，婆名煩惱，能破煩惱故，名婆伽婆。又能成就諸善法故，又能善解諸法義故，有大功德無能勝故，有大名聞遍十方故，又能
【現代漢語翻譯】 現代漢語譯本 解脫之法；自己渡過無邊生死的大河，又使一切眾生都能得渡；自己獲得無畏，又教導眾生使他們沒有怖畏；自己已經涅槃，又為眾生演說大涅槃；因此稱佛為無上師。天，名為晝，天上白天長夜晚短，因此稱為天。又，天名為無憂無惱，常常享受快樂，因此稱為天。又，天名為燈明，能夠破除黑暗而成為大光明，因此稱為天。也因為能夠破除惡業的黑暗，獲得善業，而生到天上，因此稱為天。又，天名為吉祥，因為吉祥的緣故，得名為天。又，天名為日，因為有光明，稱為天。因為這些意義，稱為天。人，名為能夠多行恩義，又，人身口柔軟，又，人有驕慢，又，人能夠破除驕慢。善男子！諸佛雖然是一切眾生無上的導師，然而經典中說為天人師。為什麼呢？善男子！在一切眾生中，只有天和人，能夠發起阿耨多羅三藐三菩提心（無上正等正覺之心），能夠修持十善業道，能夠得到須陀洹果（預流果）、斯陀含果（一來果）、阿那含果（不還果）、阿羅漢果（無生果）、辟支佛道（緣覺道），得到阿耨多羅三藐三菩提，因此稱佛為天人師。
『什麼是佛？佛名為覺悟，自己覺悟了，又能使他人覺悟。善男子！譬如有人，覺知有賊，賊就不能為害。菩薩摩訶薩能夠覺知一切無量的煩惱，既然覺知了，就使一切煩惱不能為害，因此稱為佛。因為這種覺悟，不生、不老、不病、不死，因此稱為佛。
『婆伽婆（Bhagavan，世尊）這個詞，婆伽的意思是破除，婆的意思是煩惱，能夠破除煩惱，因此稱為婆伽婆。又能夠成就一切善法，又能夠善解一切法的意義，有大功德而無能勝過，有大名聲遍佈十方，又能夠
【English Translation】 English version The method of liberation; having crossed the boundless river of birth and death oneself, and also enabling all sentient beings to cross; having attained fearlessness oneself, and also teaching sentient beings to be without fear; having attained Nirvana oneself, and also expounding the Great Nirvana for sentient beings; therefore, the Buddha is called the Supreme Teacher. 'Deva' (天, celestial being) is named 'day,' because in the heavens, the day is long and the night is short, therefore it is called 'Deva.' Also, 'Deva' is named 'without sorrow or distress,' constantly enjoying happiness, therefore it is called 'Deva.' Also, 'Deva' is named 'lamp of light,' able to break through darkness and become great light, therefore it is called 'Deva.' Also, because it can break through the darkness of evil karma, attain good karma, and be born in the heavens, therefore it is called 'Deva.' Also, 'Deva' is named 'auspicious,' because of auspiciousness, it is named 'Deva.' Also, 'Deva' is named 'sun,' because it has light, it is called 'Deva.' Because of these meanings, it is called 'Deva.' 'Man' (人, human) is named 'able to do many acts of kindness and righteousness,' also, humans have soft bodies and speech, also, humans have arrogance, also, humans can break through arrogance. Good man! Although the Buddhas are the supreme teachers of all sentient beings, yet the scriptures say they are teachers of Devas and humans. Why is that? Good man! Among all sentient beings, only Devas and humans can generate the mind of Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment), can cultivate the ten good karmic paths, can attain the Srotaapanna fruit (須陀洹果, stream-enterer), the Sakrdagamin fruit (斯陀含果, once-returner), the Anagamin fruit (阿那含果, non-returner), the Arhat fruit (阿羅漢果, worthy one), the Pratyekabuddha path (辟支佛道, solitary enlightened one), and attain Anuttara-samyak-sambodhi, therefore the Buddha is called the teacher of Devas and humans.
'What is a Buddha? A Buddha is named 'awakened,' having awakened oneself, and also being able to awaken others. Good man! For example, if a person is aware of a thief, the thief cannot do harm. A Bodhisattva Mahasattva (菩薩摩訶薩, great bodhisattva) is able to be aware of all immeasurable afflictions, and having become aware of them, makes it so that all afflictions cannot do harm, therefore it is called a Buddha. Because of this awakening, there is no birth, no old age, no sickness, no death, therefore it is called a Buddha.
'Bhagavan' (婆伽婆, World Honored One), 'Bhaga' means to break, 'Bha' means afflictions, able to break through afflictions, therefore it is called Bhagavan. Also, able to accomplish all good dharmas, also, able to understand the meaning of all dharmas, having great merit and being unsurpassed, having great fame that spreads throughout the ten directions, also able to
種種大慧施故，又于無量阿僧祇劫吐女根故。
「善男子！若男、若女，能如是念佛者，若行、若住、若坐、若臥、若晝、若夜、若明、若闇，常得不離見佛世尊。
「善男子！何故名為如來、應、正遍知乃至婆伽婆，而有如是無量功德大名稱耶？善男子！菩薩摩訶薩于昔無量阿僧祇劫，恭敬父母、和上、諸師、上座、長老，于無量劫常為眾生而行佈施，堅持禁戒，修集忍辱，勤行精進、禪定、智慧，大慈、大悲、大喜、大舍，是故今得三十二相、八十種好、金剛之身。又復菩薩于昔無量阿僧祇劫，修集信、念、進、定、慧根，于諸師長，恭敬供養，常為法利，不為食利。菩薩若持十二部經，若讀、若誦，常為眾生令得解脫、安隱、快樂，終不自為。何以故？菩薩常修出世間心及出家心、無為之心、無諍訟心、無垢穢心、無繫縛心、無取著心、無覆蓋心、無無記心、無生死心、無疑網心、無貪慾心、無瞋恚心、無愚癡心、無憍慢心、無穢濁心、無煩惱心、無苦心、無量心、廣大心、虛空心、無心、無無心、調心、不護心、無覆藏心、無世間心、常定心、常修心、常解脫心、無報心、無願心、善願心、無誤心、柔軟心、不住心、自在心、無漏心、第一義心、不退心、無常心、正直心、無諂曲心、純善心、無
【現代漢語翻譯】 現代漢語譯本：因為種種大智慧的佈施，又在無量阿僧祇劫中捨棄了女根。 『善男子！如果男人或女人，能夠這樣唸佛，無論是行走、站立、坐著、躺臥，無論是白天、夜晚、光明、黑暗，都能常常不離見到佛世尊。 『善男子！為什麼被稱為如來（Tathagata，意為「如實而來者」）、應（Arhat，意為「應供者」）、正遍知（Samyaksambuddha，意為「正等覺者」）乃至婆伽婆（Bhagavan，意為「世尊」），而有如此無量功德的大名號呢？善男子！菩薩摩訶薩在過去無量阿僧祇劫中，恭敬父母、和尚（Upadhyaya，意為「親教師」）、諸位老師、上座（Thera，意為「年長比丘」）、長老，在無量劫中常常爲了眾生而行佈施，堅持禁戒，修集忍辱，勤行精進、禪定、智慧，大慈、大悲、大喜、大舍，因此現在得到三十二相、八十種好、金剛之身。又菩薩在過去無量阿僧祇劫中，修集信、念、進、定、慧五根，對於諸位師長，恭敬供養，常常爲了法利，不為食利。菩薩如果持誦十二部經，無論是讀、還是誦，常常爲了眾生令得解脫、安穩、快樂，終不為自己。為什麼呢？菩薩常常修出世間心以及出家心、無為之心、無諍訟心、無垢穢心、無繫縛心、無取著心、無覆蓋心、無無記心、無生死心、無疑網心、無貪慾心、無瞋恚心、無愚癡心、無憍慢心、無穢濁心、無煩惱心、無苦心、無量心、廣大心、虛空心、無心、無無心、調心、不護心、無覆藏心、無世間心、常定心、常修心、常解脫心、無報心、無願心、善願心、無誤心、柔軟心、不住心、自在心、無漏心、第一義心、不退心、無常心、正直心、無諂曲心、純善心、無』
【English Translation】 English version: Because of various great wisdom giving, and also because of relinquishing the female organ in immeasurable asamkhya kalpas (aeons). 'Good man! If a man or a woman can recite the Buddha's name in this way, whether walking, standing, sitting, or lying down, whether in day, night, light, or darkness, they will always be able to see the World Honored One, the Buddha. 'Good man! Why is it that one is called Tathagata (Thus Gone One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One), and even Bhagavan (World Honored One), and has such immeasurable merits and great names? Good man! Bodhisattva Mahasattvas (Great Bodhisattvas) in the past immeasurable asamkhya kalpas, respected their parents, Upadhyayas (preceptors), all teachers, Theras (senior monks), and elders. In immeasurable kalpas, they constantly practiced giving for the sake of sentient beings, upheld precepts, cultivated patience, diligently practiced vigor, meditation, and wisdom, great loving-kindness, great compassion, great joy, and great equanimity. Therefore, they now obtain the thirty-two marks, the eighty minor marks, and the vajra (diamond) body. Furthermore, Bodhisattvas in the past immeasurable asamkhya kalpas, cultivated the five roots of faith, mindfulness, vigor, concentration, and wisdom. Towards all teachers, they were respectful and made offerings, always for the benefit of the Dharma, not for the benefit of food. If Bodhisattvas uphold the twelve divisions of scriptures, whether reading or reciting, they always do so for the sake of sentient beings, enabling them to attain liberation, peace, and happiness, never for themselves. Why is this? Bodhisattvas always cultivate the mind that transcends the world, as well as the mind of renunciation, the mind of non-action, the mind of non-contention, the mind of non-defilement, the mind of non-attachment, the mind of non-grasping, the mind of non-concealment, the mind of non-indifference, the mind of non-birth and death, the mind of non-doubt, the mind of non-greed, the mind of non-hatred, the mind of non-ignorance, the mind of non-arrogance, the mind of non-impurity, the mind of non-affliction, the mind of non-suffering, the immeasurable mind, the vast mind, the space-like mind, the no-mind, the non-no-mind, the tamed mind, the non-protective mind, the non-concealing mind, the non-worldly mind, the constantly concentrated mind, the constantly cultivating mind, the constantly liberated mind, the mind of no retribution, the mind of no wish, the mind of good wishes, the mind of no error, the gentle mind, the non-abiding mind, the free mind, the mind of no outflows, the mind of the highest meaning, the non-retreating mind, the impermanent mind, the upright mind, the non-deceitful mind, the purely good mind, the non-
多少心、無堅硬心、無凡夫心、無聲聞心、無緣覺心，善知心界、知心生界、知心住界、知心自在界心，是故今得十力、四無所畏、大悲、三念處、常樂我凈，是故得稱如來乃至婆伽婆，是名菩薩摩訶薩唸佛。
「云何菩薩摩訶薩念法？善男子！菩薩摩訶薩思惟諸佛所可說法最妙最上，因是法故，能令眾生得現在果。惟此正法，無有時節，法眼所見，非肉眼見，然不可以譬喻為比，不生、不出、不住、不滅、不始、不終、無為、無數，無舍宅者為作舍宅，無歸作歸，無明作明，未到彼岸令到彼岸，為無香處作無礙香，不可見見、不動不轉、不長不短，永斷諸樂而安隱樂，畢竟微妙，非色斷色而亦是色，乃至非識斷識而亦是識，非業斷業，非結斷結，非物斷物而亦是物，非界斷界而亦是界，非有斷有而亦是有，非入斷入而亦是入，非因斷因而亦是因，非果斷果而亦是果，非虛非實，斷一切實而亦是實，非生非滅，永離生滅而亦是滅，非相非非相，斷一切相而亦是相，非教非不教而亦是師，非怖非安，斷一切怖而亦是安，非忍非不忍，永斷不忍而亦是忍，非止非不止，斷一切止而亦是止，一切法頂，悉能永斷一切煩惱，清凈無相，永脫諸相，無量眾生畢竟住處，能滅一切生死熾火，乃是諸佛所游居處，常不變易，是
【現代漢語翻譯】 現代漢語譯本：多少心、無堅硬心、無凡夫心、無聲聞心（聽聞佛法而修行的人）、無緣覺心（不依師教，自己悟道的人），善於瞭解心的界限、瞭解心生起的界限、瞭解心安住的界限、瞭解心自在的界限，因此現在獲得十力（如來所具有的十種力量）、四無所畏（佛陀在眾人面前宣說佛法時的四種無所畏懼的自信）、大悲（佛陀對眾生的大慈悲心）、三念處（佛陀教導的三個觀察方法）、常樂我凈（佛的四種德性），因此被稱為如來乃至婆伽婆（佛的十種稱號之一），這叫做菩薩摩訶薩（偉大的菩薩）的唸佛。 『菩薩摩訶薩如何念法？』善男子！菩薩摩訶薩思惟諸佛所說的法最為微妙殊勝，因為這個法，能夠使眾生得到現在的果報。只有這個正法，沒有時間限制，是法眼（智慧之眼）所見，不是肉眼所見，但不能用比喻來相比，不生、不出、不住、不滅、不開始、不結束、無為（不依賴任何條件而存在）、無數，為沒有住所的人提供住所，為沒有歸宿的人提供歸宿，為無明的人提供光明，使未到達彼岸的人到達彼岸，為沒有香氣的地方帶來無礙的香氣，不可見而可見、不動不轉、不長不短，永遠斷除各種快樂而獲得安穩的快樂，畢竟微妙，不是斷除色而又是色，乃至不是斷除識而又是識，不是斷除業，不是斷除結，不是斷除物而又是物，不是斷除界而又是界，不是斷除有而又是有，不是斷除入而又是入，不是斷除因而又是因，不是斷除果而又是果，非虛非實，斷除一切實而又是實，非生非滅，永遠脫離生滅而又是滅，非相非非相，斷除一切相而又是相，非教非不教而又是師，非怖非安，斷除一切怖而又是安，非忍非不忍，永遠斷除不忍而又是忍，非止非不止，斷除一切止而又是止，是一切法的頂峰，能夠永遠斷除一切煩惱，清凈無相，永遠脫離各種相，是無量眾生最終的歸宿，能夠熄滅一切生死的熾熱火焰，是諸佛所居住的地方，永遠不會改變，是
【English Translation】 English version: How many minds, without hardened minds, without ordinary minds, without Śrāvaka (a disciple who hears and practices the teachings) minds, without Pratyekabuddha (one who attains enlightenment on their own) minds, skillfully knowing the boundaries of the mind, knowing the boundaries of the arising of the mind, knowing the boundaries of the abiding of the mind, knowing the boundaries of the freedom of the mind, therefore now attaining the ten powers (ten powers of a Buddha), the four fearlessnesses (four kinds of fearlessness of a Buddha), great compassion (great compassion of a Buddha), the three foundations of mindfulness (three ways of observing taught by the Buddha), permanence, bliss, self, and purity (four virtues of a Buddha), therefore being called Tathāgata (one of the ten titles of a Buddha) and even Bhagavān (one of the ten titles of a Buddha), this is called the Bodhisattva Mahāsattva (great Bodhisattva)'s mindfulness of the Buddha. 『How does a Bodhisattva Mahāsattva practice mindfulness of the Dharma?』 Good man! A Bodhisattva Mahāsattva contemplates that the Dharma spoken by all Buddhas is the most subtle and supreme, and because of this Dharma, it can enable sentient beings to attain present results. Only this Right Dharma has no time limit, is seen by the Dharma eye (eye of wisdom), not seen by the physical eye, yet cannot be compared with metaphors, it does not arise, does not emerge, does not abide, does not cease, does not begin, does not end, is unconditioned (not dependent on any conditions), is countless, provides a dwelling for those without a dwelling, provides a refuge for those without a refuge, provides light for the ignorant, enables those who have not reached the other shore to reach the other shore, brings unobstructed fragrance to places without fragrance, is invisible yet visible, unmoving and unshifting, neither long nor short, eternally cuts off all pleasures and attains peaceful bliss, is ultimately subtle, is not the cutting off of form yet is also form, and even is not the cutting off of consciousness yet is also consciousness, is not the cutting off of karma, is not the cutting off of fetters, is not the cutting off of things yet is also things, is not the cutting off of realms yet is also realms, is not the cutting off of existence yet is also existence, is not the cutting off of entry yet is also entry, is not the cutting off of cause yet is also cause, is not the cutting off of effect yet is also effect, is neither unreal nor real, cuts off all reality yet is also reality, is neither arising nor ceasing, eternally free from arising and ceasing yet is also ceasing, is neither a mark nor not a mark, cuts off all marks yet is also a mark, is neither teaching nor not teaching yet is also a teacher, is neither fear nor peace, cuts off all fear yet is also peace, is neither forbearance nor non-forbearance, eternally cuts off non-forbearance yet is also forbearance, is neither cessation nor non-cessation, cuts off all cessation yet is also cessation, is the peak of all dharmas, is able to eternally cut off all afflictions, is pure and without marks, eternally free from all marks, is the ultimate dwelling place for countless sentient beings, is able to extinguish all the blazing fires of birth and death, is the place where all Buddhas reside, is eternally unchanging, is
名菩薩念法。
「云何念僧？諸佛聖僧，如法而住，受正直法，隨順修行，不可睹見、不可捉持、不可破壞、無能嬈害、不可思議，一切眾生良祐福田。雖為福田，無所受取，清凈無穢、無漏、無為、廣普無邊，其心調柔，平等無二，無有撓濁，常不變易，是名念僧。
「云何念戒？菩薩思惟有戒，不破不漏，不壞不雜，雖無形色，而可護持，雖無觸對，善修方便，可得具足，無有過咎，諸佛菩薩之所讚歎，是大方等大涅槃因。善男子！譬如大地、船舫、瓔珞、大姓、大海、灰汁、舍宅、刀劍、橋樑、良醫妙藥、阿伽陀藥、如意寶珠、腳足眼目、父母陰涼，無能劫盜不可嬈害，火不能焚，水不能漂。大山梯蹬，諸佛菩薩妙寶勝幢，若住是戒，得須陀洹果，我亦有分，然我不須。何以故？若我得是須陀洹果，不能廣度一切眾生。若住是戒，則得阿耨多羅三藐三菩提，我亦有分，是我所欲。何以故？若得阿耨多羅三藐三菩提，當爲眾生廣說妙法而作救護。是名菩薩摩訶薩念戒。
「云何念施？菩薩摩訶薩深觀此施，乃是阿耨多羅三藐三菩提因，諸佛菩薩親近修集如是佈施，我亦如是親近修集，若不惠施，不能莊嚴四部之眾。施雖不能畢竟斷結，而能除破現在煩惱。以施因緣故，常為十方無量無邊恒河沙
【現代漢語翻譯】 現代漢語譯本 菩薩如何憶念僧寶？諸佛的聖僧，如法安住，接受正直的教法，隨順教法修行，不可見、不可捉持、不可破壞、無能傷害、不可思議，是一切眾生良善的福田。雖然是福田，卻不接受任何東西，清凈無染、無漏、無為、廣闊無邊，他們的心調柔，平等無二，沒有擾亂和污濁，永遠不變易，這稱為憶念僧寶。 菩薩如何憶念戒律？菩薩思惟戒律，不破不漏，不壞不雜，雖然沒有形色，卻可以護持，雖然沒有觸對，善於修習方便，可以達到圓滿，沒有過失，是諸佛菩薩所讚歎的，是大方等大涅槃的因。善男子！譬如大地、船舫、瓔珞、大姓、大海、灰汁、舍宅、刀劍、橋樑、良醫妙藥、阿伽陀藥（萬能藥）、如意寶珠、腳足眼目、父母的蔭涼，沒有誰能劫奪，不可傷害，火不能焚燒，水不能漂流。如同大山的階梯，是諸佛菩薩的珍寶勝幢，如果安住于這樣的戒律，可以得到須陀洹果（小乘初果），我也有份，但我不需要。為什麼呢？如果我得到須陀洹果，就不能廣度一切眾生。如果安住于這樣的戒律，就能得到阿耨多羅三藐三菩提（無上正等正覺），我也有份，這是我所希望的。為什麼呢？如果得到阿耨多羅三藐三菩提，就能為眾生廣說妙法，作為救護。這稱為菩薩摩訶薩憶念戒律。 菩薩如何憶念佈施？菩薩摩訶薩深刻觀察佈施，這是阿耨多羅三藐三菩提的因，諸佛菩薩親近修習這樣的佈施，我也這樣親近修習，如果不佈施，就不能莊嚴四部之眾。佈施雖然不能徹底斷除煩惱，卻能消除現在的煩惱。因為佈施的因緣，常常為十方無量無邊的恒河沙
【English Translation】 English version How does a Bodhisattva contemplate the Sangha? The holy Sangha of all Buddhas, abiding in accordance with the Dharma, receiving the upright Dharma, practicing in accordance with it, is invisible, ungraspable, indestructible, incapable of being harmed, inconceivable, and is a field of merit for all sentient beings. Although it is a field of merit, it receives nothing, is pure and undefiled, without outflows, unconditioned, vast and boundless, its mind is gentle, equal and without duality, without disturbance or turbidity, and is constantly unchanging. This is called contemplating the Sangha. How does a Bodhisattva contemplate precepts? A Bodhisattva contemplates precepts, which are unbroken and un-leaked, uncorrupted and unmixed. Although they have no form or color, they can be upheld. Although they have no contact, they are skillfully practiced, can be perfected, have no faults, are praised by all Buddhas and Bodhisattvas, and are the cause of the Great Vaipulya Great Nirvana. Good man! They are like the earth, a ship, a necklace, a great clan, the ocean, lye, a dwelling, a sword, a bridge, a good doctor's medicine, the Agada medicine (panacea), a wish-fulfilling jewel, feet and eyes, the shade of parents, which cannot be robbed, cannot be harmed, cannot be burned by fire, cannot be floated by water. Like the steps of a great mountain, they are the precious victory banner of all Buddhas and Bodhisattvas. If one abides in such precepts, one can attain the Srotaapanna fruit (the first stage of Arhatship), and I also have a share, but I do not need it. Why? If I attain the Srotaapanna fruit, I cannot widely liberate all sentient beings. If one abides in such precepts, one can attain Anuttara-samyak-sambodhi (unexcelled complete enlightenment), and I also have a share, which is what I desire. Why? If I attain Anuttara-samyak-sambodhi, I will widely expound the wonderful Dharma for sentient beings and act as their protector. This is called a Bodhisattva Mahasattva contemplating precepts. How does a Bodhisattva contemplate giving? A Bodhisattva Mahasattva deeply observes giving, which is the cause of Anuttara-samyak-sambodhi. All Buddhas and Bodhisattvas closely cultivate such giving, and I also closely cultivate it. If one does not give, one cannot adorn the four assemblies. Although giving cannot completely cut off defilements, it can eliminate present afflictions. Because of the cause of giving, one is always for the immeasurable and boundless Ganges sands of the ten directions
等世界眾生之所稱歎。菩薩摩訶薩施眾生食，則施其命，以是果報，成佛之時，常不變易。以施樂故，成佛之時則得安樂。菩薩施時，如法求財，不侵彼施此，是故成佛得清凈涅槃。菩薩施時，令諸眾生不求而得，是故成佛得自在。我以施因緣，令他得力，是故成佛獲得十力。以施因緣令他得語，是故成佛得四無礙。諸佛菩薩修集是施，為涅槃因，我亦如是修集佈施，為涅槃因。廣說如雜花中。
「云何念天？有四天王處，乃至非想非非想處。若有信心，得四天王處，我亦有分。若戒、多聞、佈施、智慧，得四天王處，乃至得非想非非想處，我亦有分；然非我所欲。何以故？四天王處乃至非想非非想處皆是無常，以無常故，生老病死，以是義故，非我所欲。譬如幻化，誑于愚夫；智慧之人，所不惑著。如幻化者即是四天王處，乃至非想非非想處。愚者即是一切凡夫，我則不同凡夫愚人。我曾聞有第一義天，謂諸佛菩薩常不變易，以常住故，不生、不老、不病、不死，我為眾生精勤求于第一義天。何以故？第一義天能令眾生除斷煩惱，猶如意樹。若我有信乃至有慧，則能得是第一義天，當爲眾生廣分別說第一義天。是名菩薩摩訶薩念天。
「善男子！是名菩薩非世間也，是為世間不知見覺，而是菩薩所知見
【現代漢語翻譯】 現代漢語譯本 被世界眾生所稱讚。菩薩摩訶薩佈施食物給眾生，就等於佈施他們的生命，因為這樣的果報，成佛的時候，這種功德常住不變。因為佈施快樂，成佛的時候就能得到安樂。菩薩佈施的時候，如法求財，不侵佔別人的，所以成佛的時候能得到清凈的涅槃。菩薩佈施的時候，讓眾生不求而得，所以成佛的時候能得到自在。我因為佈施的因緣，讓別人得到力量，所以成佛的時候獲得十力。因為佈施的因緣讓別人得到言語，所以成佛的時候得到四無礙辯才。諸佛菩薩修集這樣的佈施，是爲了涅槃的因，我也像這樣修集佈施，爲了涅槃的因。詳細的解說就像《雜花經》中所說的那樣。
『如何念天（devata，天神）？有四天王處（Caturmaharajika，四大天王所居之處），乃至非想非非想處（Naivasamjnanasamjnayatana，既非有想也非無想的境界）。如果有人有信心，能得到四天王處，我也有一份。如果有人因為持戒、多聞、佈施、智慧，能得到四天王處，乃至得到非想非非想處，我也有一份；然而這不是我所想要的。為什麼呢？四天王處乃至非想非非想處都是無常的，因為無常，所以有生老病死，因為這個道理，所以不是我所想要的。譬如幻化，欺騙愚笨的人；有智慧的人，不會被迷惑執著。像幻化一樣的就是四天王處，乃至非想非非想處。愚笨的人就是一切凡夫，我則不同於凡夫愚人。我曾聽說有第一義天（Paramartha-deva，最究竟的境界），就是諸佛菩薩常住不變，因為常住，所以不生、不老、不病、不死，我爲了眾生精勤求取第一義天。為什麼呢？第一義天能讓眾生斷除煩惱，就像如意樹一樣。如果我有信心乃至有智慧，就能得到這第一義天，應當為眾生廣泛分別解說第一義天。這就是菩薩摩訶薩念天。』
『善男子！這就是菩薩不是世俗之人，這是世俗之人所不能知見覺悟的，而是菩薩所能知見覺悟的。』
【English Translation】 English version Praised by all beings in the world. When a Bodhisattva Mahasattva gives food to beings, it is like giving them life. Because of this karmic result, when they become a Buddha, this merit remains constant and unchanging. Because of giving happiness, when they become a Buddha, they attain peace and joy. When a Bodhisattva gives, they seek wealth lawfully, without encroaching on others. Therefore, when they become a Buddha, they attain pure Nirvana. When a Bodhisattva gives, they cause beings to receive without asking. Therefore, when they become a Buddha, they attain freedom. Because of the cause of giving, I enable others to gain strength. Therefore, when I become a Buddha, I will obtain the ten powers. Because of the cause of giving, I enable others to gain speech. Therefore, when I become a Buddha, I will obtain the four unobstructed eloquences. The Buddhas and Bodhisattvas cultivate this giving as the cause of Nirvana. I also cultivate giving in this way, as the cause of Nirvana. The detailed explanation is as described in the 'Miscellaneous Flowers Sutra'.
'How does one contemplate the devas (deva, gods)? There are the abodes of the Four Heavenly Kings (Caturmaharajika, the place where the Four Heavenly Kings reside), up to the realm of Neither Perception Nor Non-Perception (Naivasamjnanasamjnayatana, a state of neither perception nor non-perception). If one has faith and attains the abode of the Four Heavenly Kings, I also have a share. If one, through precepts, learning, giving, and wisdom, attains the abode of the Four Heavenly Kings, up to the realm of Neither Perception Nor Non-Perception, I also have a share; however, this is not what I desire. Why? The abodes of the Four Heavenly Kings up to the realm of Neither Perception Nor Non-Perception are all impermanent. Because of impermanence, there is birth, old age, sickness, and death. For this reason, it is not what I desire. It is like an illusion, deceiving the foolish; the wise are not deluded or attached. What is like an illusion is the abodes of the Four Heavenly Kings up to the realm of Neither Perception Nor Non-Perception. The foolish are all ordinary beings, but I am different from foolish ordinary beings. I have heard of the Supreme Meaning Heaven (Paramartha-deva, the ultimate realm), which is where the Buddhas and Bodhisattvas dwell constantly and unchanging. Because it is constant, there is no birth, old age, sickness, or death. For the sake of beings, I diligently seek the Supreme Meaning Heaven. Why? The Supreme Meaning Heaven can enable beings to cut off afflictions, like a wish-fulfilling tree. If I have faith, up to wisdom, I can attain this Supreme Meaning Heaven. I should extensively explain the Supreme Meaning Heaven for beings. This is called a Bodhisattva Mahasattva's contemplation of the devas.'
'Good man! This is called a Bodhisattva who is not of the world. This is what the world does not know, see, or perceive, but it is what the Bodhisattva knows, sees, and perceives.'
覺。善男子！若我弟子，謂受持讀誦、書寫演說十二部經，及以受持讀誦、書寫敷演、解說大涅槃經，等無差別者，是義不然。何以故？善男子！大涅槃者，即是一切諸佛世尊甚深秘藏，以是諸佛甚深秘藏，是則為勝。善男子！以是義故，大涅槃經甚奇、甚特、不可思議。」
迦葉菩薩白佛言：「世尊！我亦知是大涅槃經，甚奇甚特不可思議，佛法眾僧不可思議，菩薩菩提、大般涅槃亦不可思議。世尊！以何義故，復言菩薩不可思議？」
「善男子！菩薩摩訶薩無有教者，而能自發菩提之心，既發心已，勤修精進。正使大火焚燒身首，終不求救，舍念法心。何以故？菩薩摩訶薩常自思惟：『我于無量阿僧祇劫，或在地獄、餓鬼、畜生、人中、天上，為諸結火之所燒然，初不曾得一決定法。決定法者，即是阿耨多羅三藐三菩提。若我為于阿耨多羅三藐三菩提，終不護惜身心與命。我為阿耨多羅三藐三菩提，正使碎身猶如微塵，終不放舍勤精進也。何以故？勤進之心，即是阿耨多羅三藐三菩提因。』善男子！如是菩薩，未見阿耨多羅三藐三菩提，乃能如是不惜身命，況復見已，是故菩薩不可思議。又復不可思議，菩薩摩訶薩所見生死無量過患，非是聲聞緣覺所及，雖知生死無量過惡，為眾生故，于中受苦，不
【現代漢語翻譯】 現代漢語譯本：佛陀說：『善男子！如果我的弟子認為受持讀誦、書寫演說十二部經，和受持讀誦、書寫敷演、解說《大涅槃經》是等同沒有差別的，這種觀點是不正確的。為什麼呢？善男子！《大涅槃經》是一切諸佛世尊最深奧的秘密寶藏，因為它是諸佛最深奧的秘密寶藏，所以它最為殊勝。善男子！因為這個原因，《大涅槃經》非常奇特、非常殊勝、不可思議。』 迦葉菩薩對佛說：『世尊！我也知道這部《大涅槃經》非常奇特、非常殊勝、不可思議，佛法僧三寶不可思議，菩薩的菩提心和大般涅槃也同樣不可思議。世尊！因為什麼緣故，您又說菩薩不可思議呢？』 佛陀說：『善男子！菩薩摩訶薩（偉大的菩薩）沒有老師教導，卻能自己發起菩提之心（覺悟之心），發起菩提心后，勤奮修行精進。即使大火焚燒身體和頭顱，也絕不求救，捨棄對佛法的信念。為什麼呢？菩薩摩訶薩常常自己思考：『我在無量阿僧祇劫（極長的時間單位）中，或者在地獄、餓鬼、畜生、人間、天上，被各種煩惱之火所焚燒，從來沒有得到一個確定的真理。這個確定的真理，就是阿耨多羅三藐三菩提（無上正等正覺）。如果我爲了得到阿耨多羅三藐三菩提，就絕不愛惜自己的身心和生命。我爲了阿耨多羅三藐三菩提，即使粉身碎骨如同微塵，也絕不放棄勤奮精進。為什麼呢？勤奮精進的心，就是阿耨多羅三藐三菩提的因。』善男子！這樣的菩薩，在沒有見到阿耨多羅三藐三菩提的時候，就能這樣不惜身命，更何況是已經見到之後呢，所以菩薩是不可思議的。還有不可思議之處，菩薩摩訶薩所看到的生死輪迴的無量過患，不是聲聞（聽聞佛法而修行的人）和緣覺（通過觀察因緣而覺悟的人）所能達到的，雖然知道生死輪迴有無量的過錯和痛苦，爲了眾生的緣故，仍然在其中承受痛苦，不
【English Translation】 English version: The Buddha said, 'Good man! If my disciples think that upholding, reciting, writing, and expounding the twelve divisions of scriptures, and upholding, reciting, writing, elaborating, and explaining the Mahāparinirvāṇa Sūtra are equal and without difference, this view is incorrect. Why? Good man! The Mahāparinirvāṇa Sūtra is the profound secret treasury of all Buddhas, the World Honored Ones. Because it is the profound secret treasury of all Buddhas, it is therefore the most supreme. Good man! For this reason, the Mahāparinirvāṇa Sūtra is extremely wondrous, extremely special, and inconceivable.' Kāśyapa Bodhisattva said to the Buddha, 'World Honored One! I also know that this Mahāparinirvāṇa Sūtra is extremely wondrous, extremely special, and inconceivable. The Buddha, Dharma, and Sangha are inconceivable, and the Bodhi mind of Bodhisattvas and the Mahāparinirvāṇa are also inconceivable. World Honored One! For what reason do you say that Bodhisattvas are inconceivable?' The Buddha said, 'Good man! Bodhisattva Mahāsattvas (great Bodhisattvas) have no teachers, yet they can generate the Bodhi mind (the mind of enlightenment) themselves. Having generated the Bodhi mind, they diligently cultivate and advance. Even if a great fire were to burn their bodies and heads, they would never seek rescue, abandoning their faith in the Dharma. Why? Bodhisattva Mahāsattvas constantly contemplate: 『In countless asaṃkhya kalpas (extremely long periods of time), I have been burned by the fires of afflictions in hells, as hungry ghosts, as animals, in the human realm, and in the heavens, and have never obtained a definite truth. This definite truth is Anuttarā-samyak-saṃbodhi (unexcelled complete enlightenment). If it is for the sake of attaining Anuttarā-samyak-saṃbodhi, I will never cherish my body, mind, or life. For the sake of Anuttarā-samyak-saṃbodhi, even if my body were to be crushed into dust, I would never abandon diligent advancement. Why? The mind of diligent advancement is the cause of Anuttarā-samyak-saṃbodhi.』 Good man! Such Bodhisattvas, even before seeing Anuttarā-samyak-saṃbodhi, can be so unsparing of their lives, how much more so after having seen it. Therefore, Bodhisattvas are inconceivable. Furthermore, it is inconceivable that Bodhisattva Mahāsattvas see the immeasurable faults of the cycle of birth and death, which is beyond the reach of Śrāvakas (those who hear the Dharma and practice) and Pratyekabuddhas (those who attain enlightenment through observing causes and conditions). Although they know that the cycle of birth and death has immeasurable faults and sufferings, for the sake of sentient beings, they still endure suffering within it, not
生厭離，是故複名不可思議。菩薩摩訶薩為眾生故，雖在地獄，受諸苦惱如三禪樂，是故複名不可思議。善男子！譬如長者，其家失火。長者見已從舍而出，諸子在後未脫火難。長者爾時定知火害，為諸子故，旋還赴救，不顧其難。菩薩摩訶薩亦復如是，雖知生死多諸過惡，為眾生故，處之不厭，是故複名不可思議。善男子！無量眾生髮菩提心，見生死中多諸過惡，心即退沒，或為聲聞，或為緣覺。若有菩薩聞是經者，終不退失菩提之心而為聲聞、辟支佛也。如是菩薩雖復未階初不動地，而心堅固，無有退沒，是故複名不可思議。善男子！若有人言：『我能浮渡大海之水。』如是之言可思議不？」
「不也。世尊！如是之言，或可思議，或不可思議。何以故？若人渡者，則不可思議。阿修羅渡，則可思議。」
「善男子！我亦不說阿修羅也，正說人耳。」
「世尊！人中亦有可思議者，不可思議者。世尊！人亦二種：一者聖人，二者凡夫。凡夫之人則不可思議，賢聖之人則可思議。」
「善男子！我說凡夫，不說聖人。」
「世尊！若凡夫人，實不可思議。」
「善男子！凡夫之人，實不能渡大海水也。如是菩薩，實能渡于生死大海，是故複名不可思議。善男子！若有人能以藕
【現代漢語翻譯】 現代漢語譯本：因為對輪迴產生厭惡和舍離，所以又被稱為不可思議。菩薩摩訶薩爲了眾生的緣故，即使身處地獄，所受的種種苦惱也如同三禪的快樂一般，因此又被稱為不可思議。善男子！譬如一位長者，他的家失火了。長者看到后從家中出來，他的孩子們還在後面沒有脫離火災。長者那時清楚地知道火的危害，爲了他的孩子們，又轉身回去救他們，不顧自己的危險。菩薩摩訶薩也是這樣，雖然知道生死輪迴有很多過錯和惡處，爲了眾生的緣故，處在其中也不厭倦，因此又被稱為不可思議。善男子！無數的眾生髮起了菩提心，看到生死輪迴中有很多過錯和惡處，心就退縮了，或者成為聲聞，或者成為緣覺。如果有菩薩聽到這部經，最終不會退失菩提之心而成為聲聞或辟支佛。這樣的菩薩即使還沒有達到初不動地，心也堅定，不會退縮，因此又被稱為不可思議。善男子！如果有人說：『我能浮渡大海的水。』這樣的話可以思議嗎？」 『不能。世尊！這樣的話，或許可以思議，或許不可思議。為什麼呢？如果人能渡過，就不可思議。阿修羅（一種神道生物）渡過，就可以思議。』 『善男子！我也沒有說阿修羅，只是說人罷了。』 『世尊！人中也有可以思議的，也有不可思議的。世尊！人也有兩種：一種是聖人，一種是凡夫。凡夫之人就不可思議，賢聖之人就可以思議。』 『善男子！我說的是凡夫，不是聖人。』 『世尊！如果是凡夫人，確實不可思議。』 『善男子！凡夫之人，確實不能渡過大海的水。這樣的菩薩，確實能夠渡過生死的大海，因此又被稱為不可思議。善男子！如果有人能用藕
【English Translation】 English version: Because of generating aversion and detachment from samsara, it is therefore also called inconceivable. Bodhisattva Mahasattvas, for the sake of sentient beings, even when in hell, experience all kinds of suffering as if it were the joy of the third dhyana, therefore it is also called inconceivable. Good man! For example, an elder whose house catches fire. The elder, seeing this, comes out of the house, but his children are still behind, not yet out of the fire. The elder at that time clearly knows the danger of the fire, and for the sake of his children, he turns back to rescue them, not caring about his own danger. Bodhisattva Mahasattvas are also like this, although they know that there are many faults and evils in the cycle of birth and death, for the sake of sentient beings, they remain in it without aversion, therefore it is also called inconceivable. Good man! Countless sentient beings generate the Bodhi mind, but seeing the many faults and evils in the cycle of birth and death, their minds retreat, and they either become Sravakas or Pratyekabuddhas. If there are Bodhisattvas who hear this sutra, they will ultimately not lose their Bodhi mind and become Sravakas or Pratyekabuddhas. Such Bodhisattvas, even if they have not yet reached the first immovable ground, their minds are firm and will not retreat, therefore it is also called inconceivable. Good man! If someone says, 『I can float and cross the water of the great ocean,』 is such a statement conceivable? 『No, World Honored One! Such a statement may be conceivable or inconceivable. Why? If a human can cross, it is inconceivable. If an Asura (a type of divine being) crosses, it is conceivable.』 『Good man! I am not talking about Asuras, but only about humans.』 『World Honored One! Among humans, there are those who are conceivable and those who are inconceivable. World Honored One! There are two kinds of humans: one is a sage, and the other is an ordinary person. Ordinary people are inconceivable, while virtuous sages are conceivable.』 『Good man! I am talking about ordinary people, not sages.』 『World Honored One! If it is an ordinary person, it is indeed inconceivable.』 『Good man! An ordinary person indeed cannot cross the water of the great ocean. Such Bodhisattvas can indeed cross the great ocean of birth and death, therefore it is also called inconceivable. Good man! If someone can use a lotus root
根絲懸須彌山，可思議不？」
「不也。世尊！」
「善男子！菩薩摩訶薩於一念頃，悉能稱量一切生死，是故複名不可思議。善男子！菩薩摩訶薩已於無量阿僧祇劫，常觀生死、無常、無我、無樂、無凈，而為眾生分別演說常樂我凈，雖如是說，然非邪見，是故複名不可思議。善男子！如人入水，水不能漂，入大猛火，火不能燒，如是之事不可思議。菩薩摩訶薩亦復如是，雖處生死，不為生死之所惱害，是故複名不可思議。善男子！人有三品，謂上中下。下品之人初入胎時，作是念言：『我今處廁，眾穢歸處，如死屍間，眾蕀刺中，大黑闇處。』初出胎時復作是念：『我今出廁，出衆穢處，乃至出於大黑闇處。』中品之人作是念言：『我今入于眾樹林中，清凈河中，房舍屋宅。』出時亦爾。上品之人作是念言：『我升殿堂，在花林間，乘馬乘象，登涉高山。』出時亦爾。菩薩摩訶薩初入胎時自知入胎，住時知住、出時知出，終不生於貪瞋之心，而未得階初住地也，是故複名不可思議。
「善男子！阿耨多羅三藐三菩提，實不可以譬喻為比。善男子！心亦不可以方喻為比，而皆可說。菩薩摩訶薩無有師咨受學之處，而能得於阿耨多羅三藐三菩提法。得是法已，心無慳吝，常為眾生而演說之，是故復
【現代漢語翻譯】 現代漢語譯本： 『一根細小的絲線懸掛著須彌山（佛教宇宙觀中的中心山），這難道是可思議的嗎？』 『不是的，世尊！』 『善男子！菩薩摩訶薩在一念之間，能夠衡量一切生死，因此又被稱為不可思議。善男子！菩薩摩訶薩在無量阿僧祇劫（極長的時間單位）中，常常觀察生死、無常、無我、無樂、無凈，卻為眾生分別演說常、樂、我、凈，雖然這樣說，但並非邪見，因此又被稱為不可思議。善男子！就像人進入水中，水不能使他漂浮；進入大火中，火不能燒他，這樣的事情是不可思議的。菩薩摩訶薩也是這樣，雖然處於生死之中，卻不被生死所惱害，因此又被稱為不可思議。善男子！人有上、中、下三品。下品的人初入胎時，會這樣想：『我現在處於廁所，各種污穢聚集的地方，如同死屍之間，被各種荊棘刺中，處於大黑暗之中。』初出胎時又會這樣想：『我現在出離廁所，出離各種污穢之處，乃至出離大黑暗之處。』中品的人會這樣想：『我現在進入眾樹林中，清凈的河流中，房屋住宅中。』出胎時也是這樣。上品的人會這樣想：『我升上殿堂，在花林之間，乘坐馬匹或大象，登上高山。』出胎時也是這樣。菩薩摩訶薩初入胎時，自己知道入胎，住胎時知道住胎，出胎時知道出胎，始終不生起貪婪和嗔恨之心，而且還沒有達到初住地（菩薩修行的一個階段），因此又被稱為不可思議。 『善男子！阿耨多羅三藐三菩提（無上正等正覺，佛的智慧），實際上是無法用比喻來相比的。善男子！心也是無法用比喻來相比的，但都可以用語言來表達。菩薩摩訶薩沒有老師可以諮詢學習，卻能夠獲得阿耨多羅三藐三菩提的法。得到這個法之後，心中沒有吝嗇，常常為眾生演說這個法，因此又被稱為不可思議。』
【English Translation】 English version: 'Is it conceivable that a single thread could suspend Mount Sumeru (the central mountain in Buddhist cosmology)?' 'No, World Honored One!' 'Good man! A Bodhisattva Mahasattva, in a single moment, can measure all of birth and death; therefore, they are also called inconceivable. Good man! A Bodhisattva Mahasattva, for countless asamkhya kalpas (extremely long periods of time), constantly observes birth and death, impermanence, no-self, no-pleasure, and no-purity, yet for the sake of sentient beings, they separately expound on permanence, pleasure, self, and purity. Although they speak in this way, it is not a wrong view; therefore, they are also called inconceivable. Good man! Just as a person enters water, and the water cannot make them float; enters a great fire, and the fire cannot burn them, such things are inconceivable. A Bodhisattva Mahasattva is also like this; although they are in birth and death, they are not harmed by birth and death; therefore, they are also called inconceivable. Good man! People are of three grades: superior, middle, and inferior. An inferior person, when first entering the womb, thinks: 'I am now in a toilet, a place where all filth gathers, like among corpses, pierced by thorns, in a great darkness.' When first leaving the womb, they think: 'I am now leaving the toilet, leaving the place of all filth, even leaving the great darkness.' A middle-grade person thinks: 'I am now entering a forest of trees, a clear river, a house or dwelling.' It is the same when they leave the womb. A superior person thinks: 'I am ascending a palace, among flower gardens, riding a horse or an elephant, climbing high mountains.' It is the same when they leave the womb. A Bodhisattva Mahasattva, when first entering the womb, knows that they are entering the womb; when dwelling in the womb, they know that they are dwelling; when leaving the womb, they know that they are leaving. They never give rise to greed or anger, and they have not yet attained the first stage of dwelling (a stage in a Bodhisattva's practice); therefore, they are also called inconceivable.' 'Good man! Anuttara-samyak-sambodhi (supreme perfect enlightenment, the wisdom of a Buddha) is truly beyond comparison with any analogy. Good man! The mind is also beyond comparison with any analogy, yet both can be expressed in words. A Bodhisattva Mahasattva has no teacher to consult and learn from, yet they can attain the Dharma of Anuttara-samyak-sambodhi. Having attained this Dharma, their mind has no stinginess, and they constantly expound this Dharma for sentient beings; therefore, they are also called inconceivable.'
名不可思議。善男子！菩薩摩訶薩有身遠離非口，有口遠離非身，有非身非口而亦遠離。身遠離者，謂離殺、盜、淫，是名身遠離。非口、口遠離者，謂離妄語、兩舌、惡口、無義語，是名口遠離。非身、非身非口是遠離者，所謂遠離貪嫉、瞋恚、邪見。善男子，是名非身非口而亦遠離。善男子！菩薩摩訶薩不見一法是身是業及與離主，而亦有離，是故複名不可思議；口亦如是。善男子！從身離身，從口離口，從慧遠離非身非口。善男子！實有此慧，然不能令菩薩遠離。何以故？善男子！無有一法能壞、能作，有為法性異生異滅，是故此慧不能遠離。善男子！慧不能破、火不能燒、水不能爛、風不能動、地不能持、生不能生、老不能老、住不能住、壞不能壞、貪不能貪、瞋不能瞋、癡不能癡，以有為性異生異滅故，菩薩摩訶薩終不生念：『我以此慧破諸煩惱。』而自說言：『我破煩惱。』雖作是說，非是虛妄，是故複名不可思議。」
迦葉復言：「世尊！我今始知菩薩摩訶薩不可思議，佛法、眾僧、大涅槃經及受持者、菩提、涅槃，不可思議。世尊！無上佛法當久近住？幾時而滅？」
「善男子！若大涅槃經乃至有是五行，所謂聖行、梵行、天行、病行、嬰兒行，若我弟子，有能受持讀誦、書寫演說其義
【現代漢語翻譯】 現代漢語譯本：
『不可思議』這個名稱真是不可思議。善男子！菩薩摩訶薩有的身體遠離（惡行）而非口，有的口遠離（惡行）而非身體，有的既非身體也非口而也遠離（惡行）。身體遠離是指遠離殺生、偷盜、邪淫，這稱為身體遠離。口遠離是指遠離妄語、兩舌、惡口、無意義的言語，這稱為口遠離。既非身體也非口而也遠離是指遠離貪婪嫉妒、嗔恨、邪見。善男子，這稱為既非身體也非口而也遠離。善男子！菩薩摩訶薩不認為有一種法是身體、是業，或者與主宰者分離，但也有遠離，因此又稱為不可思議；口也是如此。善男子！從身體遠離身體，從口遠離口，從智慧遠離既非身體也非口。善男子！確實有這種智慧，但不能使菩薩遠離（煩惱）。為什麼呢？善男子！沒有一種法能夠破壞、能夠創造，有為法的性質是生滅變化的，因此這種智慧不能使人遠離（煩惱）。善男子！智慧不能被破壞，火不能燃燒它，水不能腐爛它，風不能動搖它，地不能支撐它，生不能使它生，老不能使它老，住不能使它住，壞不能使它壞，貪不能使它貪，嗔不能使它嗔，癡不能使它癡，因為有為法的性質是生滅變化的，所以菩薩摩訶薩最終不會產生這樣的念頭：『我用這種智慧來破除各種煩惱。』而自己說：『我破除了煩惱。』雖然這樣說，但並非虛妄，因此又稱為不可思議。」
「迦葉又說：『世尊！我現在才知道菩薩摩訶薩是不可思議的，佛法、僧眾、大涅槃經以及受持者、菩提（覺悟）、涅槃（寂滅）都是不可思議的。世尊！無上的佛法將持續多久？什麼時候會滅亡？』
『善男子！如果大涅槃經乃至有這五種修行，即聖行、梵行、天行、病行、嬰兒行，如果我的弟子，有能夠受持、讀誦、書寫、演說其義的，'
【English Translation】 English version:
'Inconceivable' is truly an inconceivable name. Good man! Some Bodhisattva Mahasattvas have bodily detachment but not verbal, some have verbal detachment but not bodily, and some have neither bodily nor verbal detachment, yet they are detached. Bodily detachment means abstaining from killing, stealing, and sexual misconduct; this is called bodily detachment. Verbal detachment means abstaining from false speech, divisive speech, harsh speech, and meaningless talk; this is called verbal detachment. Neither bodily nor verbal detachment means abstaining from greed, jealousy, hatred, and wrong views. Good man, this is called neither bodily nor verbal detachment, yet they are detached. Good man! A Bodhisattva Mahasattva does not see any dharma as being the body, as being karma, or as being separate from a master, yet there is detachment, therefore it is also called inconceivable; the same is true for speech. Good man! Detachment from the body comes from the body, detachment from speech comes from speech, and detachment from wisdom comes from neither body nor speech. Good man! There is indeed such wisdom, but it cannot cause a Bodhisattva to be detached (from afflictions). Why is that? Good man! There is no dharma that can destroy or create; the nature of conditioned dharmas is that they arise and cease differently, therefore this wisdom cannot cause detachment. Good man! Wisdom cannot be broken, fire cannot burn it, water cannot rot it, wind cannot move it, earth cannot support it, birth cannot cause it to be born, old age cannot cause it to age, dwelling cannot cause it to dwell, decay cannot cause it to decay, greed cannot cause it to be greedy, hatred cannot cause it to hate, and delusion cannot cause it to be deluded, because the nature of conditioned dharmas is that they arise and cease differently. Therefore, a Bodhisattva Mahasattva will never have the thought: 'I will use this wisdom to destroy all afflictions.' And say to themselves: 'I have destroyed afflictions.' Although they say this, it is not false, therefore it is also called inconceivable.
Kasyapa then said: 'World Honored One! Now I understand that Bodhisattva Mahasattvas are inconceivable, the Buddha Dharma, the Sangha, the Great Nirvana Sutra, and those who uphold it, Bodhi (enlightenment), and Nirvana (extinction) are all inconceivable. World Honored One! How long will the supreme Buddha Dharma last? When will it perish?'
'Good man! If the Great Nirvana Sutra has these five practices, namely, the noble practice, the pure practice, the heavenly practice, the sick practice, and the infant practice, if my disciples are able to uphold, recite, write, and explain its meaning,'
，為諸眾生之所恭敬、尊重、讚歎、種種供養，當知爾時佛法未滅。善男子！若大涅槃經具足流佈，當爾之時，我諸弟子，多犯禁戒，造作眾惡，不能敬信如是經典，以不信故，不能受持讀誦、書寫解說其義，不為眾人之所恭敬乃至供養，見受持者輕毀誹謗：『汝是六師非佛弟子。』當知佛法將滅不久。」
迦葉菩薩復白佛言：「世尊！我親從佛聞如是義，迦葉佛法住世七日，然後滅盡。世尊！迦葉如來有是經不？如其有者，云何言滅？如其無者，云何說言大涅槃經是諸如來秘密之藏？」
佛言：「善男子！我先說言，惟有文殊乃解是義。今當重說，至心諦聽。善男子！諸佛世尊有二種法：一者世法，二者第一義法。世法者則有壞滅；第一義法則不壞滅。復有二種：一者無常、無我、無樂、無凈，二者常樂我凈。無常、無我、無樂、無凈，則有壞滅；常樂我凈則無壞滅。復有二種：一者二乘所持，二者菩薩所持。二乘所持則有壞滅；菩薩所持則無壞滅。復有二種：一者外，二者內。外法者則有壞滅；內法者則無壞滅。復有二種：一者有為，二者無為：有為之法則有壞滅；無為之法無有壞滅。復有二種：一者可得，二者不可得。可得之法則有壞滅；不可得者無有壞滅。復有二種：一者共法，二者不共法。共
【現代漢語翻譯】 現代漢語譯本：『當一切眾生都恭敬、尊重、讚歎、並以各種方式供養佛法時，應當知道那時佛法還沒有衰滅。善男子！如果《大涅槃經》能夠廣泛流傳，當那個時候，我的許多弟子會違犯戒律，造作各種惡行，不能夠敬信這部經典。因為不相信的緣故，他們不能夠接受、持誦、書寫、解釋這部經典的含義，不被眾人恭敬乃至供養，反而會輕視、譭謗那些受持這部經典的人，說：『你們是六師外道，不是佛的弟子。』應當知道，那時佛法將要衰滅，為時不遠了。』 迦葉菩薩又對佛說：『世尊！我親自從佛那裡聽到這樣的教義，迦葉佛的佛法住世七日，然後就滅盡了。世尊！迦葉如來有這部經嗎？如果他有這部經，為什麼說會滅盡呢？如果他沒有這部經，為什麼又說《大涅槃經》是諸如來秘密的寶藏呢？』 佛說：『善男子！我先前說過，只有文殊菩薩才能理解這個道理。現在我將重新解釋，你要專心諦聽。善男子！諸佛世尊有兩種法：一是世俗法，二是第一義法。世俗法會有壞滅；第一義法不會壞滅。又有兩種：一是無常、無我、無樂、無凈，二是常、樂、我、凈。無常、無我、無樂、無凈會有壞滅；常、樂、我、凈則不會壞滅。又有兩種：一是二乘（聲聞乘和緣覺乘）所持有的，二是菩薩所持有的。二乘所持有的會有壞滅；菩薩所持有的則不會壞滅。又有兩種：一是外在的，二是內在的。外在的法會有壞滅；內在的法則不會壞滅。又有兩種：一是有為法，二是無為法。有為法會有壞滅；無為法沒有壞滅。又有兩種：一是可得的，二是不可得的。可得的法會有壞滅；不可得的則沒有壞滅。又有兩種：一是共法，二是不共法。共
【English Translation】 English version: 'When all beings respect, honor, praise, and make various offerings to the Dharma, you should know that the Buddha's teachings have not yet declined. Good man! If the Mahāparinirvāṇa Sūtra is widely circulated, at that time, many of my disciples will violate the precepts, commit various evils, and will not be able to respect and believe in this scripture. Because of their disbelief, they will not be able to accept, uphold, recite, write, or explain the meaning of this scripture. They will not be respected or offered to by the public, but instead, they will despise and slander those who uphold this scripture, saying: 『You are the six heretical teachers, not disciples of the Buddha.』 You should know that at that time, the Buddha's teachings will soon decline.' Bodhisattva Kāśyapa then said to the Buddha: 『World Honored One! I personally heard such a teaching from the Buddha, that the Dharma of Buddha Kāśyapa remained in the world for seven days, and then it was extinguished. World Honored One! Does Tathāgata Kāśyapa have this scripture? If he has this scripture, why is it said that it will be extinguished? If he does not have this scripture, why is it said that the Mahāparinirvāṇa Sūtra is the secret treasure of all Tathāgatas?』 The Buddha said: 『Good man! I said earlier that only Mañjuśrī Bodhisattva can understand this meaning. Now I will explain it again, listen attentively. Good man! The World Honored Ones, the Buddhas, have two kinds of Dharma: one is worldly Dharma, and the other is the Dharma of the highest meaning. Worldly Dharma will be destroyed; the Dharma of the highest meaning will not be destroyed. There are also two kinds: one is impermanence, no-self, no-joy, and no-purity; the other is permanence, joy, self, and purity. Impermanence, no-self, no-joy, and no-purity will be destroyed; permanence, joy, self, and purity will not be destroyed. There are also two kinds: one is that which is held by the two vehicles (Śrāvakayāna and Pratyekabuddhayāna), and the other is that which is held by Bodhisattvas. That which is held by the two vehicles will be destroyed; that which is held by Bodhisattvas will not be destroyed. There are also two kinds: one is external, and the other is internal. External Dharma will be destroyed; internal Dharma will not be destroyed. There are also two kinds: one is conditioned Dharma, and the other is unconditioned Dharma. Conditioned Dharma will be destroyed; unconditioned Dharma will not be destroyed. There are also two kinds: one is attainable, and the other is unattainable. Attainable Dharma will be destroyed; unattainable Dharma will not be destroyed. There are also two kinds: one is common Dharma, and the other is uncommon Dharma. Common
法壞滅；不共之法無有壞滅。復有二種；一者人中，二者天中。人中壞滅；天無壞滅。復有二種：一者十一部經，二者方等經。十一部經則有壞滅；方等經典無有壞滅。善男子！若我弟子受持讀誦、書寫解說方等經典，恭敬供養、尊重讚歎，當知爾時佛法不滅。
「善男子！汝向所問迦葉如來有是經不者，善男子！大涅槃經悉是一切諸佛秘藏。何以故？諸佛雖有十一部經，不說佛性、不說如來常樂我凈、諸佛世尊永不畢竟入于涅槃，是故此經名為如來秘密之藏。十一部經所不說故，故名為藏。如人七寶不出外用，名之為藏。善男子！是人所以藏積此物，為未來事故。何等未來事？所謂谷貴、賊來侵國、值遇惡王、為用贖命、道路澀難，財難得時乃當出用。善男子！諸佛如來秘密之藏亦復如是，為未來世，諸惡比丘畜不凈物，為四眾說如來畢竟入于涅槃，讀誦世典不敬佛經，如是等惡現於世時，如來為欲滅是諸惡，令得遠離邪命利養，如來則為演說是經。若是經典秘密之藏滅不現時，當知爾時佛法則滅。
「善男子！大涅槃經常不變易，云何難言迦葉佛時有是經不？善男子！迦葉佛時，所有眾生貪慾微薄，智慧滋多，諸菩薩摩訶薩等調柔易化，有大威德，總持不忘，如大象王世界清凈。一切眾生悉知如來終
【現代漢語翻譯】 現代漢語譯本：佛法會壞滅；不共之法不會壞滅。又有兩種情況：一是人世間，二是天界。人世間的佛法會壞滅；天界的不會壞滅。又有兩種情況：一是十一部經，二是方等經。十一部經會壞滅；方等經典不會壞滅。善男子！如果我的弟子受持讀誦、書寫解說方等經典，恭敬供養、尊重讚歎，應當知道那時佛法不會滅亡。 善男子！你剛才問迦葉如來是否有這部經，善男子！《大涅槃經》是一切諸佛的秘密寶藏。為什麼呢？諸佛雖然有十一部經，但沒有說佛性、沒有說如來常樂我凈、諸佛世尊永遠不會畢竟進入涅槃，因此這部經被稱為如來的秘密寶藏。因為十一部經沒有說這些，所以稱為寶藏。就像人把七寶藏起來不拿出來用，稱為寶藏。善男子！人之所以藏積這些東西，是爲了未來的事情。什麼未來的事情呢？就是穀物昂貴、盜賊入侵國家、遇到惡王、用來贖命、道路艱難、錢財難得的時候才拿出來用。善男子！諸佛如來的秘密寶藏也是這樣，爲了未來世，那些惡比丘蓄積不凈之物，為四眾說如來畢竟進入涅槃，讀誦世俗典籍不尊敬佛經，當這些惡事出現在世上時，如來爲了滅除這些惡事，讓他們遠離邪命利養，如來就會演說這部經。如果這部經典秘密寶藏滅亡不出現時，應當知道那時佛法就會滅亡。 善男子！《大涅槃經》是恒常不變的，怎麼能說迦葉佛時有沒有這部經呢？善男子！迦葉佛時，所有眾生貪慾微薄，智慧增長，諸菩薩摩訶薩（菩薩中的大菩薩）等調柔容易教化，有大威德，總持不忘，像大象王一樣，世界清凈。一切眾生都知道如來最終
【English Translation】 English version: The Dharma will perish; the uncommon Dharma will not perish. There are two kinds: one in the human realm, and the other in the heavens. The Dharma in the human realm will perish; that in the heavens will not perish. There are two kinds again: one is the eleven divisions of scriptures, and the other is the Vaipulya Sutras. The eleven divisions of scriptures will perish; the Vaipulya Sutras will not perish. Good man! If my disciples uphold, recite, write, and explain the Vaipulya Sutras, respectfully make offerings, honor, and praise them, you should know that at that time the Buddha Dharma will not perish. Good man! As you asked whether the Tathagata Kasyapa had this sutra, good man! The Mahaparinirvana Sutra is the secret treasury of all Buddhas. Why is that? Although the Buddhas have the eleven divisions of scriptures, they do not speak of the Buddha-nature, do not speak of the Tathagata's permanence, bliss, self, and purity, and do not speak of the Buddhas, the World Honored Ones, never ultimately entering Nirvana. Therefore, this sutra is called the secret treasury of the Tathagata. Because the eleven divisions of scriptures do not speak of these, it is called a treasury. It is like a person who keeps seven treasures hidden and does not use them, which is called a treasury. Good man! The reason why people store up these things is for future events. What future events? That is, when grains are expensive, when thieves invade the country, when encountering an evil king, when using them to redeem life, when the roads are difficult, and when wealth is hard to obtain, then they will be used. Good man! The secret treasury of the Buddhas, the Tathagatas, is also like this. For the future world, when evil Bhikkhus accumulate impure things, when they tell the four assemblies that the Tathagata ultimately enters Nirvana, when they recite worldly texts and do not respect the Buddha's scriptures, when such evils appear in the world, the Tathagata, in order to eliminate these evils and cause them to be far from wrong livelihood and gain, the Tathagata will expound this sutra. If this sutra, the secret treasury, perishes and does not appear, you should know that at that time the Buddha Dharma will perish. Good man! The Mahaparinirvana Sutra is constant and unchanging, how can it be difficult to say whether the Buddha Kasyapa had this sutra? Good man! At the time of the Buddha Kasyapa, all sentient beings had little greed, their wisdom increased, the Bodhisattvas Mahasattvas (great Bodhisattvas among Bodhisattvas) were gentle and easy to teach, had great power and virtue, had total retention and did not forget, like the elephant king, the world was pure. All sentient beings knew that the Tathagata ultimately
不畢竟入于涅槃，常住不變。雖有是典，不須演說。善男子！今世眾生多諸煩惱、愚癡、喜忘、無有智慧，多諸疑網，信根不立，世界不凈，一切眾生咸謂如來無常、遷變、畢竟入于大般涅槃，是故如來演說是典。善男子！迦葉佛法實亦不滅。何以故？常不變故。善男子！若有眾生我見無我、無我見我，常見無常、無常見常，樂見無樂、無樂見樂，凈見不凈、不凈見凈，滅見不滅、不滅見滅，罪見非罪、非罪見罪，輕罪見重、重罪見輕，乘見非乘、非乘見乘，道見非道、非道見道，實是菩提見非菩提、實非菩提謬見菩提，苦見非苦、集見非集、滅見非滅、實見非實，實是世諦見第一義諦、第一義諦見是世諦，歸見非歸、非歸見歸，以真佛語名為魔語、實是魔語以為佛語，如是之時，諸佛乃說大涅槃經。善男子！寧說蚊嘴盡大海底，不可說言如來法滅。寧說口吹鬚瀰散壞，不可說言如來法滅。寧言以索繫縛猛風，不可說言如來法滅。寧言佉陀羅火中生蓮花，不可說言如來法滅。寧說阿伽陀藥而為毒藥，不可說言如來法滅。寧說月可令熱、日可令冷，不可說言如來法滅。寧說四大各捨己性，不可說言如來法滅。
「善男子！若佛初出得阿耨多羅三藐三菩提已，未有弟子解甚深義，彼佛世尊便涅槃者，當知是法不久住
【現代漢語翻譯】 現代漢語譯本：不究竟進入涅槃，而是常住不變。即使有這樣的經典，也不需要宣講。善男子！當今世上的眾生多有煩惱、愚癡、健忘、沒有智慧，多有疑惑，不建立信仰的根基，世界不清凈，一切眾生都認為如來是無常的、會變化的、最終會進入大般涅槃，因此如來才宣講這部經典。善男子！迦葉佛（過去七佛之一）的佛法實際上也不會滅亡。為什麼呢？因為它常住不變。善男子！如果眾生執著于『我』的見解而否定『無我』，執著于『無我』的見解而否定『我』，執著于『常』的見解而否定『無常』，執著于『無常』的見解而否定『常』，執著于『樂』的見解而否定『無樂』，執著于『無樂』的見解而否定『樂』，執著于『凈』的見解而否定『不凈』，執著于『不凈』的見解而否定『凈』，執著于『滅』的見解而否定『不滅』，執著于『不滅』的見解而否定『滅』，執著于『罪』的見解而否定『非罪』，執著于『非罪』的見解而否定『罪』，把輕罪看成重罪，把重罪看成輕罪，把乘（佛法）看成非乘，把非乘看成乘，把道看成非道，把非道看成道，把真實的菩提（覺悟）看成非菩提，把真實的非菩提錯誤地看成菩提，把苦看成非苦，把集（苦的根源）看成非集，把滅（苦的止息）看成非滅，把真實看成非真實，把世俗諦看成第一義諦，把第一義諦看成世俗諦，把歸宿看成非歸宿，把非歸宿看成歸宿，把真實的佛語說成魔語，把真實的魔語當成佛語，在這樣的情況下，諸佛才會宣說《大涅槃經》。善男子！寧可說蚊子的嘴能吸乾大海，也不能說如來的佛法會滅亡。寧可說用嘴吹能把須彌山吹散，也不能說如來的佛法會滅亡。寧可說用繩索能捆住狂風，也不能說如來的佛法會滅亡。寧可說佉陀羅（一種樹）的火中能生出蓮花，也不能說如來的佛法會滅亡。寧可說阿伽陀（一種藥）能變成毒藥，也不能說如來的佛法會滅亡。寧可說月亮能變熱、太陽能變冷，也不能說如來的佛法會滅亡。寧可說四大（地、水、火、風）各自捨棄自己的本性，也不能說如來的佛法會滅亡。 善男子！如果佛陀初次證得阿耨多羅三藐三菩提（無上正等正覺）后，沒有弟子能夠理解甚深的教義，這位佛陀世尊就入涅槃，應當知道這個佛法不會長久住世。
【English Translation】 English version: Not ultimately entering Nirvana, but abiding constantly and unchanging. Even if there is such a scripture, it is not necessary to expound it. Good man! The sentient beings of this world have many afflictions, ignorance, forgetfulness, and lack of wisdom. They have many doubts, do not establish the roots of faith, and the world is impure. All sentient beings believe that the Tathagata is impermanent, changing, and will ultimately enter into Great Parinirvana. Therefore, the Tathagata expounds this scripture. Good man! The Dharma of Kashyapa Buddha (one of the seven past Buddhas) also does not actually perish. Why? Because it is constant and unchanging. Good man! If sentient beings cling to the view of 'self' and deny 'no-self', cling to the view of 'no-self' and deny 'self', cling to the view of 'permanence' and deny 'impermanence', cling to the view of 'impermanence' and deny 'permanence', cling to the view of 'pleasure' and deny 'no-pleasure', cling to the view of 'no-pleasure' and deny 'pleasure', cling to the view of 'purity' and deny 'impurity', cling to the view of 'impurity' and deny 'purity', cling to the view of 'cessation' and deny 'non-cessation', cling to the view of 'non-cessation' and deny 'cessation', cling to the view of 'sin' and deny 'non-sin', cling to the view of 'non-sin' and deny 'sin', see minor sins as major sins, see major sins as minor sins, see the vehicle (Dharma) as non-vehicle, see non-vehicle as vehicle, see the path as non-path, see non-path as path, see true Bodhi (enlightenment) as non-Bodhi, mistakenly see true non-Bodhi as Bodhi, see suffering as non-suffering, see the origin (of suffering) as non-origin, see cessation (of suffering) as non-cessation, see truth as non-truth, see conventional truth as ultimate truth, see ultimate truth as conventional truth, see refuge as non-refuge, see non-refuge as refuge, call the true words of the Buddha demonic words, and consider true demonic words as the words of the Buddha, in such cases, the Buddhas will expound the 'Great Nirvana Sutra'. Good man! It is more likely that a mosquito's mouth could drain the ocean than that the Dharma of the Tathagata would perish. It is more likely that blowing with the mouth could scatter Mount Sumeru than that the Dharma of the Tathagata would perish. It is more likely that a rope could bind the fierce wind than that the Dharma of the Tathagata would perish. It is more likely that a lotus flower could grow from the fire of Khadira (a type of tree) than that the Dharma of the Tathagata would perish. It is more likely that Agada (a type of medicine) could become poison than that the Dharma of the Tathagata would perish. It is more likely that the moon could become hot and the sun could become cold than that the Dharma of the Tathagata would perish. It is more likely that the four great elements (earth, water, fire, wind) could each abandon their own nature than that the Dharma of the Tathagata would perish. Good man! If the Buddha, upon first attaining Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), had no disciples who could understand the profound meaning, and that Buddha-World Honored One then entered Nirvana, it should be known that this Dharma would not abide for long.
世。複次善男子！若佛初出得阿耨多羅三藐三菩提已，有諸弟子解甚深義，佛雖涅槃，當知是法久住於世。
「複次善男子！若佛初出得阿耨多羅三藐三菩提已，雖有弟子解甚深義，無有篤信白衣檀越敬重佛法，佛便涅槃，當知是法不久住世。複次善男子！若佛初出得阿耨多羅三藐三菩提已，有諸弟子解甚深義多，有篤信白衣檀越敬重佛法，佛雖涅槃，當知佛法久住於世。
「複次善男子！若佛初出得阿耨多羅三藐三菩提已，有諸弟子解甚深義，雖有篤信白衣檀越敬重佛法，而諸弟子演說經法貪為利養，不為涅槃，佛覆滅度，當知是法不久住世。複次善男子！若佛初出得阿耨多羅三藐三菩提已，有諸弟子解甚深義，復有篤信白衣檀越敬重佛法，彼諸弟子凡所演說不貪利養為求涅槃，佛雖滅度，當知是法久住於世。
「複次善男子！若佛初出得阿耨多羅三藐三菩提已，雖有弟子解甚深義，復有篤信白衣檀越敬重佛法，而諸弟子多起諍訟，互相是非，佛復涅槃，當知是法不久住世。複次善男子！若佛初出得阿耨多羅三藐三菩提已，有諸弟子解甚深義，復有篤信白衣檀越敬重佛法，彼諸弟子修和敬法，不相是非，互相尊重，佛雖涅槃，當知是法久住不滅。
「複次善男子！若佛初出得阿耨多羅三藐
【現代漢語翻譯】 現代漢語譯本：世尊，再者，善男子！如果佛陀初次證得阿耨多羅三藐三菩提（無上正等正覺）之後，有弟子能夠理解甚深的佛法義理，即使佛陀入涅槃，應當知道佛法也能長久住世。 再者，善男子！如果佛陀初次證得阿耨多羅三藐三菩提（無上正等正覺）之後，雖然有弟子能夠理解甚深的佛法義理，卻沒有虔誠信仰的在家信徒（檀越）恭敬佛法，佛陀便會入涅槃，應當知道佛法不能長久住世。再者，善男子！如果佛陀初次證得阿耨多羅三藐三菩提（無上正等正覺）之後，有許多弟子能夠理解甚深的佛法義理，也有虔誠信仰的在家信徒（檀越）恭敬佛法，即使佛陀入涅槃，應當知道佛法也能長久住世。 再者，善男子！如果佛陀初次證得阿耨多羅三藐三菩提（無上正等正覺）之後，有弟子能夠理解甚深的佛法義理，雖然有虔誠信仰的在家信徒（檀越）恭敬佛法，但是這些弟子在宣講佛法時貪圖利益供養，不為追求涅槃，佛陀也會入滅，應當知道佛法不能長久住世。再者，善男子！如果佛陀初次證得阿耨多羅三藐三菩提（無上正等正覺）之後，有弟子能夠理解甚深的佛法義理，也有虔誠信仰的在家信徒（檀越）恭敬佛法，這些弟子凡是所宣講的佛法都不貪圖利益供養，而是爲了追求涅槃，即使佛陀入滅，應當知道佛法也能長久住世。 再者，善男子！如果佛陀初次證得阿耨多羅三藐三菩提（無上正等正覺）之後，雖然有弟子能夠理解甚深的佛法義理，也有虔誠信仰的在家信徒（檀越）恭敬佛法，但是這些弟子之間多起爭執，互相指責對方的錯誤，佛陀也會入涅槃，應當知道佛法不能長久住世。再者，善男子！如果佛陀初次證得阿耨多羅三藐三菩提（無上正等正覺）之後，有弟子能夠理解甚深的佛法義理，也有虔誠信仰的在家信徒（檀越）恭敬佛法，這些弟子修習和合恭敬之法，不互相指責對方的錯誤，互相尊重，即使佛陀入涅槃，應當知道佛法也能長久住世。 再者，善男子！如果佛陀初次證得阿耨多羅三藐
【English Translation】 English version: Furthermore, good man! If, after the Buddha first attains Anuttara-samyak-sambodhi (supreme perfect enlightenment), there are disciples who understand the profound meaning, even if the Buddha enters Nirvana, it should be known that the Dharma will abide in the world for a long time. Furthermore, good man! If, after the Buddha first attains Anuttara-samyak-sambodhi (supreme perfect enlightenment), although there are disciples who understand the profound meaning, there are no devout lay patrons (Danapati) who respect the Dharma, the Buddha will enter Nirvana, and it should be known that the Dharma will not abide in the world for long. Furthermore, good man! If, after the Buddha first attains Anuttara-samyak-sambodhi (supreme perfect enlightenment), there are many disciples who understand the profound meaning, and there are also devout lay patrons (Danapati) who respect the Dharma, even if the Buddha enters Nirvana, it should be known that the Dharma will abide in the world for a long time. Furthermore, good man! If, after the Buddha first attains Anuttara-samyak-sambodhi (supreme perfect enlightenment), there are disciples who understand the profound meaning, and although there are devout lay patrons (Danapati) who respect the Dharma, these disciples, when expounding the Dharma, are greedy for gain and offerings, and do not seek Nirvana, the Buddha will also enter extinction, and it should be known that the Dharma will not abide in the world for long. Furthermore, good man! If, after the Buddha first attains Anuttara-samyak-sambodhi (supreme perfect enlightenment), there are disciples who understand the profound meaning, and there are also devout lay patrons (Danapati) who respect the Dharma, these disciples, in all their expounding of the Dharma, do not seek gain and offerings, but seek Nirvana, even if the Buddha enters extinction, it should be known that the Dharma will abide in the world for a long time. Furthermore, good man! If, after the Buddha first attains Anuttara-samyak-sambodhi (supreme perfect enlightenment), although there are disciples who understand the profound meaning, and there are also devout lay patrons (Danapati) who respect the Dharma, these disciples often engage in disputes, criticizing each other's faults, the Buddha will also enter Nirvana, and it should be known that the Dharma will not abide in the world for long. Furthermore, good man! If, after the Buddha first attains Anuttara-samyak-sambodhi (supreme perfect enlightenment), there are disciples who understand the profound meaning, and there are also devout lay patrons (Danapati) who respect the Dharma, these disciples practice the Dharma of harmony and respect, do not criticize each other's faults, and respect each other, even if the Buddha enters Nirvana, it should be known that the Dharma will abide in the world for a long time. Furthermore, good man! If, after the Buddha first attains Anuttara-samyak-
三菩提已，雖有弟子解甚深義，復有篤信白衣檀越敬重佛法，彼諸弟子為大涅槃而演說法，互相恭敬不起諍訟，然畜一切不凈之物，復自讚言：『我得須陀洹果乃至阿羅漢果。』佛復涅槃，當知是法不久住世。複次善男子！若佛初出得阿耨多羅三藐三菩提已，有諸弟子解甚深義，復有篤信白衣檀越敬重佛法，彼諸弟子為大涅槃演說經法，善修和敬互相尊重，不畜一切不凈之物，亦不自言得須陀洹乃至得阿羅漢，彼佛世尊雖覆滅度，當知是法久住於世。
「複次善男子！若佛初出得阿耨多羅三藐三菩提已，有諸弟子，乃至不畜不凈之物，又不自言得須陀洹乃至阿羅漢，各執所見，種種異說，而作是言：『長老！諸佛所制四重之法，乃至七滅諍法，為眾生故，或遮或開，十二部經亦復如是。何以故？佛知國土時節各異，眾生不同利鈍差別，是故如來或遮或開，有輕重說。善男子！譬如良醫，為病服乳，為病遮乳；熱病聽服，冷病則遮。如來亦爾，觀諸眾生煩惱病根，亦開亦遮。長老！我親從佛聞如是義，惟我知義，汝不能知。惟我解律，汝不能解。我知諸經，汝不能知。』彼佛覆滅，當知是法不久住世。複次善男子，若佛初出得阿耨多羅三藐三菩提已，有諸弟子，乃至不言我得須陀洹果至阿羅漢，亦不說言：『諸佛
【現代漢語翻譯】 現代漢語譯本：當佛陀證得阿耨多羅三藐三菩提（無上正等正覺）之後，即使有弟子理解甚深的佛法義理，又有虔誠的在家信徒（檀越）敬重佛法，這些弟子爲了追求大涅槃而宣講佛法，彼此恭敬，不起爭執，然而卻持有各種不凈之物，還自誇說：『我已證得須陀洹果（預流果）乃至阿羅漢果（無學果）。』如果佛陀再次涅槃，應當知道這樣的佛法不會長久住世。再者，善男子！如果佛陀初次證得阿耨多羅三藐三菩提之後，有弟子理解甚深的佛法義理，又有虔誠的在家信徒（檀越）敬重佛法，這些弟子爲了追求大涅槃而宣講經法，善於修習和睦恭敬，互相尊重，不持有任何不凈之物，也不自稱已證得須陀洹乃至阿羅漢果，那麼即使佛陀世尊再次滅度，應當知道這樣的佛法能夠長久住世。 再者，善男子！如果佛陀初次證得阿耨多羅三藐三菩提之後，有弟子，乃至不持有不凈之物，也不自稱已證得須陀洹乃至阿羅漢果，他們各自堅持自己的見解，提出種種不同的說法，並且這樣說：『長老！諸佛所制定的四重戒法，乃至七滅諍法，都是爲了眾生的緣故，有時遮止，有時開許，十二部經也是如此。為什麼呢？因為佛陀知道各個國土的時節不同，眾生的根性也不同，有利根和鈍根的差別，所以如來有時遮止，有時開許，有輕重不同的說法。善男子！譬如良醫，爲了治療疾病，有時讓病人服用牛奶，有時禁止服用牛奶；熱病可以服用，冷病則禁止。如來也是這樣，觀察眾生的煩惱病根，有時開許，有時遮止。長老！我親自從佛陀那裡聽聞這樣的道理，只有我才理解其中的含義，你不能理解。只有我才理解戒律，你不能理解。只有我才理解經典，你不能理解。』如果佛陀再次滅度，應當知道這樣的佛法不會長久住世。再者，善男子，如果佛陀初次證得阿耨多羅三藐三菩提之後，有弟子，乃至不自稱已證得須陀洹果至阿羅漢果，也不說：『諸佛
【English Translation】 English version: After the Buddha attained Anuttara-samyak-sambodhi (Supreme Perfect Enlightenment), even if there are disciples who understand the profound meaning of the Dharma, and there are devout lay followers (Danapati) who respect the Dharma, these disciples preach the Dharma for the sake of Great Nirvana, respect each other, and do not engage in disputes, yet they possess all kinds of impure things, and boast: 『I have attained the Srotaapanna (Stream-enterer) fruit, even the Arhat (Worthy One) fruit.』 If the Buddha enters Nirvana again, it should be known that such Dharma will not last long in the world. Furthermore, good man! If the Buddha initially attains Anuttara-samyak-sambodhi, and there are disciples who understand the profound meaning of the Dharma, and there are devout lay followers (Danapati) who respect the Dharma, these disciples preach the scriptures for the sake of Great Nirvana, are good at cultivating harmony and respect, respect each other, do not possess any impure things, and do not claim to have attained Srotaapanna or even Arhat fruit, then even if the Buddha, the World Honored One, passes away again, it should be known that such Dharma will last long in the world. Furthermore, good man! If the Buddha initially attains Anuttara-samyak-sambodhi, and there are disciples, even not possessing impure things, and not claiming to have attained Srotaapanna or even Arhat fruit, they each hold onto their own views, put forward various different opinions, and say: 『Elder! The four major precepts established by the Buddhas, even the seven methods for settling disputes, are for the sake of sentient beings, sometimes prohibiting, sometimes allowing, and the twelve divisions of scriptures are also like this. Why? Because the Buddha knows that the seasons of each country are different, and the nature of sentient beings is also different, with differences between sharp and dull faculties, so the Tathagata sometimes prohibits, sometimes allows, and has different teachings of varying weight. Good man! For example, a good doctor, to treat an illness, sometimes allows the patient to drink milk, sometimes prohibits drinking milk; for a hot disease, it is allowed, for a cold disease, it is prohibited. The Tathagata is also like this, observing the root of sentient beings』 afflictions, sometimes allowing, sometimes prohibiting. Elder! I personally heard such a principle from the Buddha, only I understand its meaning, you cannot understand. Only I understand the precepts, you cannot understand. Only I understand the scriptures, you cannot understand.』 If the Buddha passes away again, it should be known that such Dharma will not last long in the world. Furthermore, good man, if the Buddha initially attains Anuttara-samyak-sambodhi, and there are disciples, even not claiming that they have attained the Srotaapanna fruit to the Arhat fruit, and also not saying: 『The Buddhas』
世尊為眾生故或遮或開。長老！我親從佛聞如是義，如是法，如是律。長老！當依如來十二部經，此義若是，我當受持。如其非者，我當棄捨。』彼佛世尊雖復涅槃，當知是法久住於世。
「善男子！我法滅時，有聲聞弟子，或說有神、或說神空，或說有中陰、或說無中陰，或說有三世、或說無三世，或說有三乘、或說無三乘，或言一切有、或言一切無，或言眾生有始有終、或言眾生無始無終，或言十二因緣是有為法、或言因緣是無為法，或言如來有病苦行、或言如來無病苦行，或言如來不聽比丘食十種肉，何等為十？人、蛇、象、馬、驢、狗、師子、豬狐、獼猴，其餘悉聽；或言一切不聽。或言比丘不作五事，何等為五？不賣生口、刀、酒、酪沙、胡麻油等，其餘悉聽。或言不聽入五種舍，何等為五？屠兒、淫女、酒家、王宮、旃陀羅舍，余舍悉聽。或言不聽著憍奢耶衣，餘一切聽。或言如來聽諸比丘受畜衣食臥具，其價各直十萬兩金；或言不聽。或言涅槃常樂我凈、或言涅槃直是結盡，更無別法名為涅槃，譬如織縷名之為衣，衣既壞已，名之無衣，實無別法名無衣也，涅槃之體亦復如是。善男子！當爾之時，我諸弟子正說者少，邪說者多；受正法少，受邪法多；受佛語少，受魔語多。
「善男子！爾
【現代漢語翻譯】 現代漢語譯本： 世尊爲了眾生的緣故，有時遮止，有時開許。長老！我親自從佛陀那裡聽聞這樣的意義，這樣的法，這樣的律。長老！應當依據如來的十二部經典，如果這個意義是正確的，我應當接受並奉行；如果不是正確的，我應當捨棄。』即使佛陀世尊已經涅槃，應當知道這個法仍然長久住世。
『善男子！我的佛法將要滅亡的時候，會有聲聞弟子，有的說有神，有的說神是空無的，有的說有中陰身，有的說沒有中陰身，有的說有過去、現在、未來三世，有的說沒有三世，有的說有聲聞、緣覺、菩薩三乘，有的說沒有三乘，有的說一切存在，有的說一切不存在，有的說眾生有開始有終結，有的說眾生無始無終，有的說十二因緣是有為法，有的說因緣是無為法，有的說如來有病苦的修行，有的說如來沒有病苦的修行，有的說如來不允許比丘吃十種肉，哪十種呢？人、蛇、象、馬、驢、狗、獅子、豬、狐貍、獼猴，其餘的都允許吃；有的說一切肉都不允許吃。有的說比丘不能做五件事，哪五件呢？不賣活的動物、刀、酒、乳酪、胡麻油等，其餘的都允許做。有的說不允許進入五種場所，哪五種呢？屠夫家、妓院、酒館、王宮、旃陀羅（賤民）的家，其餘的場所都允許進入。有的說不允許穿憍奢耶（一種絲綢）的衣服，其餘的都允許穿。有的說如來允許比丘接受和儲蓄價值各十萬兩黃金的衣服、食物、臥具；有的說不允許。有的說涅槃是常、樂、我、凈的，有的說涅槃只是煩惱的止息，沒有其他法可以稱為涅槃，譬如織成的線稱為衣服，衣服壞了之後，就稱為沒有衣服，實際上並沒有另外一種法叫做沒有衣服，涅槃的本體也是這樣。善男子！當那個時候，我的弟子中，正確說法的人很少，邪說的人很多；接受正法的人很少，接受邪法的人很多；接受佛語的人很少，接受魔語的人很多。
『善男子！那時』
【English Translation】 English version: The World Honored One, for the sake of sentient beings, sometimes prohibits and sometimes allows. Venerable Elder! I have personally heard from the Buddha such meaning, such Dharma, such discipline. Venerable Elder! One should rely on the twelve divisions of the Tathagata's teachings. If this meaning is correct, I shall accept and uphold it; if it is not correct, I shall discard it.』 Even though the World Honored Buddha has entered Nirvana, it should be known that this Dharma will long abide in the world.
『Good man! When my Dharma is about to perish, there will be Sravaka disciples who will say that there is a soul, or that the soul is empty, or that there is an intermediate state (antarabhava), or that there is no intermediate state, or that there are three times (past, present, future), or that there are no three times, or that there are three vehicles (Sravaka, Pratyekabuddha, Bodhisattva), or that there are no three vehicles, or that everything exists, or that everything does not exist, or that sentient beings have a beginning and an end, or that sentient beings have no beginning and no end, or that the twelve links of dependent origination are conditioned dharmas, or that dependent origination is an unconditioned dharma, or that the Tathagata has practiced with suffering, or that the Tathagata has not practiced with suffering, or that the Tathagata does not allow monks to eat ten kinds of meat. What are the ten? Human, snake, elephant, horse, donkey, dog, lion, pig, fox, and monkey; all others are allowed. Or some will say that all meat is not allowed. Or some will say that monks should not do five things. What are the five? Not selling live animals, knives, wine, cheese, sesame oil, etc.; all others are allowed. Or some will say that they are not allowed to enter five kinds of places. What are the five? Butcher's house, brothel, tavern, royal palace, and the house of a Candala (outcaste); all other places are allowed. Or some will say that they are not allowed to wear Kaushaya (a type of silk) clothing; all others are allowed. Or some will say that the Tathagata allows monks to receive and store clothing, food, and bedding, each worth 100,000 gold coins; or some will say that it is not allowed. Or some will say that Nirvana is permanent, blissful, self, and pure; or some will say that Nirvana is simply the cessation of defilements, and there is no other dharma called Nirvana, just as woven threads are called clothing, and when the clothing is destroyed, it is called no clothing, but there is actually no other dharma called no clothing, the nature of Nirvana is also like this. Good man! At that time, among my disciples, those who speak correctly will be few, and those who speak wrongly will be many; those who accept the correct Dharma will be few, and those who accept the wrong Dharma will be many; those who accept the Buddha's words will be few, and those who accept the words of Mara will be many.』
『Good man! At that time』
時拘睒彌國有二弟子：一者羅漢，二者破戒。破戒徒眾凡有五百，羅漢徒眾其數一百。破戒者說：『如來畢竟入于涅槃，我親從佛聞如是義。如來所制四重之法，若持亦可，犯亦無罪。我今亦得阿羅漢果，四無礙智。而阿羅漢亦犯如是四重之法，四重之法若是實罪，阿羅漢者終不應犯。如來在世制言堅持，臨涅槃時皆悉放舍。』阿羅漢比丘言：『長老！汝不應說如來畢竟入于涅槃，我知如來常不變易。如來在世及涅槃后，犯四重禁罪無差別。若言羅漢犯四重禁，是義不然。何以故？須陀洹人尚不犯禁，況阿羅漢？若長老言，我是羅漢。阿羅漢者，終不生想我得羅漢。阿羅漢者，惟說善法，不說不善。長老所說，純是非法。若有得見十二部經，定知長老非阿羅漢。』善男子！爾時破戒比丘徒眾，即共斷是阿羅漢命。善男子！是時魔王，因是二眾忿恚之心，悉共害是六百比丘。爾時凡夫各共說言：『哀哉佛法，於是滅盡。』而我正法實不滅也。爾時其國有十二萬諸大菩薩，善持我法，云何當言我法滅耶？當於爾時，閻浮提內無一比丘為我弟子。爾時波旬悉以大火焚燒一切所有經典，其中或有遺余在者，諸婆羅門即共偷取，處處採拾安置己典。以是義故，諸小菩薩，佛未出時，率共信受婆羅門語。諸婆羅門雖作是說：『我有
【現代漢語翻譯】 現代漢語譯本 當時在拘睒彌國（Kauśāmbī）有兩位弟子：一位是阿羅漢（Arhat，已證悟的聖者），另一位是破戒者。破戒者的徒眾共有五百人，阿羅漢的徒眾有一百人。破戒者說：『如來（Tathāgata，佛的稱號）最終會進入涅槃（Nirvana，寂滅），我親自從佛那裡聽聞了這個道理。如來所制定的四重戒律（四波羅夷，佛教最重的四條戒律），持守也可以，違犯也沒有罪。我現在也證得了阿羅漢果位，擁有四無礙智（四種無礙的智慧）。而阿羅漢也會犯這四重戒律，如果四重戒律真的是罪，阿羅漢就不應該犯。如來在世時制定戒律要求堅持，臨近涅槃時都全部放開了。』阿羅漢比丘說：『長老！你不應該說如來最終會進入涅槃，我知道如來是常住不變的。如來在世和涅槃后，違犯四重禁戒的罪過沒有差別。如果說阿羅漢會犯四重禁戒，這個道理是不對的。為什麼呢？須陀洹（Srotāpanna，初果聖者）尚且不犯禁戒，何況阿羅漢？如果長老說，我是阿羅漢。阿羅漢是不會生起「我已證得阿羅漢」的想法的。阿羅漢只會說善法，不會說不善法。長老所說的，完全是非法。如果有人能看到十二部經（佛教經典的總稱），一定會知道長老不是阿羅漢。』善男子！當時破戒比丘的徒眾，就一起殺害了這位阿羅漢。善男子！當時魔王（Māra，佛教中的魔）因為這兩群人憤怒的心，一起殺害了這六百位比丘。當時凡夫俗眾都說：『可悲啊，佛法（Buddhadharma，佛教的教義）就這樣滅盡了。』而我的正法（Saddharma，真正的佛法）實際上不會滅亡。當時那個國家有十二萬位大菩薩（Mahāsattva，偉大的菩薩），善於持守我的教法，怎麼能說我的教法會滅亡呢？當那個時候，閻浮提（Jambudvīpa，我們所居住的世界）內沒有一位比丘是我的弟子。當時波旬（Pāpīyas，魔王）用大火焚燒了一切所有的經典，其中或許有遺留的，婆羅門（Brahmin，古印度祭司階層）就一起偷取，到處收集安置在自己的經典中。因為這個原因，許多小菩薩，在佛陀沒有出世的時候，都一起信受婆羅門的話。婆羅門雖然這樣說：『我擁有』
【English Translation】 English version At that time, in the country of Kauśāmbī, there were two disciples: one was an Arhat (a perfected being), and the other was a breaker of precepts. The breaker of precepts had five hundred followers, while the Arhat had one hundred. The breaker of precepts said, 'The Tathāgata (the Buddha) will ultimately enter Nirvana (the state of enlightenment), and I have personally heard this meaning from the Buddha. The four major precepts (Pārājika) established by the Tathāgata, one can uphold them or violate them without sin. I have now also attained the fruit of Arhatship, possessing the four unobstructed knowledges (catuḥ-pratisamvidā). And Arhats also violate these four major precepts. If the four major precepts are truly sins, then Arhats should not violate them. The Tathāgata, while alive, established these precepts to be upheld, but near Nirvana, he released them all.' The Arhat Bhikṣu (monk) said, 'Elder! You should not say that the Tathāgata will ultimately enter Nirvana. I know that the Tathāgata is constant and unchanging. Whether the Tathāgata is alive or after Nirvana, there is no difference in the sin of violating the four major precepts. If you say that Arhats violate the four major precepts, this is not correct. Why? Even a Srotāpanna (stream-enterer) does not violate precepts, how much less an Arhat? If you, Elder, say, 「I am an Arhat,」 an Arhat does not give rise to the thought, 「I have attained Arhatship.」 An Arhat only speaks of good Dharma (teachings), not of bad Dharma. What you, Elder, have said is entirely unlawful. If someone can see the twelve divisions of scriptures (Dvādaśāṅga-buddhavacana), they will certainly know that you are not an Arhat.' Good man! At that time, the followers of the precept-breaking Bhikṣu together killed this Arhat. Good man! At that time, the demon king (Māra), because of the anger in the hearts of these two groups, together killed these six hundred Bhikṣus. At that time, ordinary people all said, 'Alas, the Buddha's Dharma (teachings) is thus extinguished.' But my true Dharma (Saddharma) is not actually extinguished. At that time, there were 120,000 great Bodhisattvas (Mahāsattva) in that country, who were good at upholding my Dharma, how can it be said that my Dharma will be extinguished? At that time, there will not be a single Bhikṣu in Jambudvīpa (the world we live in) who is my disciple. At that time, Pāpīyas (the demon king) burned all the scriptures with great fire. Among those that were left, the Brahmins (ancient Indian priestly class) together stole them, collecting them everywhere and placing them in their own scriptures. Because of this, many lesser Bodhisattvas, when the Buddha has not yet appeared, all together believe the words of the Brahmins. Although the Brahmins say, 'I possess'
齋戒。』而諸外道真實無也。諸外道等雖復說言：『有我樂凈。』而實不解我樂凈義。直以佛法一字、二字、一句、二句，說言我典，有如是義。」
爾時拘尸那城娑羅雙樹間，無量無邊阿僧祇眾聞是語已，悉共唱言：「世間虛空，世間虛空。」
迦葉菩薩告諸大眾：「汝等且莫憂愁啼哭，世間不空，如來常住，無有變易，法僧亦爾。」爾時大眾，聞是語已，啼哭即止，悉發阿耨多羅三藐三菩提心。◎
大般涅槃經卷第十八 大正藏第 12 冊 No. 0374 大般涅槃經
大般涅槃經卷第十九
北涼天竺三藏曇無讖譯梵行品第八之五
◎爾時王舍大城阿阇世王，其性弊惡，喜行殺戮，具口四惡，貪恚愚癡，其心熾盛，唯見現在、不見未來，純以惡人而為眷屬，貪著現世五欲樂故，父王無辜橫加逆害。因害父已，心生悔熱，身諸瓔珞伎樂不御，心悔熱故遍體生瘡，其瘡臭穢不可附近。尋自念言：「我今此身已受花報，地獄果報將近不遠。」爾時其母字韋提希，以種種藥而為傅之，其瘡遂增，無有降損。王即白母：「如是瘡者，從心而生，非四大起。若言眾生有能治者，無有是處。」
時有大臣名曰月稱，往至王所，在一面立，白言：「大王！何故愁悴，顏容不悅
【現代漢語翻譯】 現代漢語譯本：『持齋戒。』但那些外道實際上什麼都沒有。那些外道雖然也說：『有我，有快樂，有清凈。』但實際上並不理解我、快樂、清凈的真正含義。他們只是用佛法中的一字、二字、一句、二句，說成是他們典籍中的內容，好像有這樣的意義一樣。 當時，在拘尸那城的娑羅雙樹之間，無數無邊的阿僧祇（佛教中表示極大數量的單位）大眾聽到這些話后，都一起喊道：『世間是虛空的，世間是虛空的。』 迦葉菩薩告訴大眾：『你們暫且不要憂愁啼哭，世間不是虛空的，如來（佛的稱號）是常住的，不會有變化，佛法和僧團也是如此。』當時，大眾聽到這些話后，停止了啼哭，都發起了阿耨多羅三藐三菩提心（無上正等正覺之心）。 《大般涅槃經》卷第十八 大正藏第 12 冊 No. 0374 《大般涅槃經》 《大般涅槃經》卷第十九 北涼天竺三藏曇無讖譯《梵行品》第八之五 當時，王舍大城的阿阇世王（古印度摩揭陀國國王），他的本性邪惡，喜歡殺戮，口出四種惡語，貪婪、嗔恨、愚癡的心非常強烈，只看到眼前，看不到未來，身邊都是惡人，因為貪戀現世的五欲之樂，無緣無故地殺害了自己的父王。殺害父王后，心中產生悔恨和焦躁，身上的瓔珞和伎樂都不再使用，因為心中的悔恨和焦躁，全身長滿了瘡，那些瘡又臭又臟，讓人無法靠近。他自己想到：『我現在這個身體已經受到了花報（指惡業的現世果報），地獄的果報將要臨近了。』當時，他的母親，名叫韋提希（阿阇世王的母親），用各種藥物為他敷治，但瘡反而更加嚴重，沒有減輕。國王就告訴母親：『這樣的瘡，是從心中產生的，不是四大（地、水、火、風）引起的。如果說眾生中有能治好這種瘡的，那是不可能的。』 當時，有一位大臣名叫月稱，來到國王那裡，站在一邊，說道：『大王！為什麼如此憂愁憔悴，臉色不悅？』
【English Translation】 English version: 『Observing fasts.』 But those other paths are actually without anything. Although those other paths also say: 『There is self, there is pleasure, there is purity.』 But in reality, they do not understand the true meaning of self, pleasure, and purity. They merely use one or two words, one or two phrases from the Buddha's teachings, and claim them as content from their own scriptures, as if they have such meanings. At that time, between the twin Sala trees in the city of Kushinagar, countless Asankhya (a unit of extremely large number in Buddhism) multitudes, upon hearing these words, all cried out together: 『The world is empty, the world is empty.』 Bodhisattva Kasyapa told the assembly: 『You should not be sorrowful and weeping for now, the world is not empty, the Tathagata (an epithet of the Buddha) is permanent and unchanging, and so are the Dharma and the Sangha.』 At that time, the assembly, upon hearing these words, stopped weeping and all aroused the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed perfect enlightenment). The Mahaparinirvana Sutra, Volume 18 Taisho Tripitaka Volume 12, No. 0374, The Mahaparinirvana Sutra The Mahaparinirvana Sutra, Volume 19 Translated by Tripitaka Dharmaraksha of Northern Liang, Chapter 8, Section 5 of the Pure Conduct At that time, King Ajatasatru (King of Magadha in ancient India) of the great city of Rajagriha, whose nature was evil, who delighted in killing, who spoke the four kinds of evil speech, whose mind was intensely filled with greed, hatred, and delusion, who only saw the present and not the future, who was surrounded by evil people, because he was attached to the five desires of the present world, he unjustly murdered his own father. After murdering his father, his heart was filled with remorse and agitation, he no longer wore his ornaments or enjoyed music, and because of the remorse and agitation in his heart, his whole body was covered with sores, which were foul-smelling and unbearable to approach. He thought to himself: 『My body has already received the flower retribution (the present-life result of evil karma), the retribution of hell is not far off.』 At that time, his mother, named Vaidehi (mother of Ajatasatru), applied various medicines to him, but the sores only worsened and did not diminish. The king then said to his mother: 『These sores arise from the mind, not from the four elements (earth, water, fire, and wind). If it is said that there is a being who can cure these sores, that is impossible.』 At that time, there was a minister named Moon-Name, who went to the king, stood to one side, and said: 『Great King! Why are you so sorrowful and haggard, with such an unhappy countenance?』
？為身痛耶？為心痛乎？」
王即答言：「我今身心，豈得不痛？我父無辜，橫加逆害。我從智者曾聞是義，世有五人，不脫地獄，謂五逆罪。我今已有無量無邊阿僧祇罪，云何身心而得不痛？又無良醫治我身心。」
臣言：「大王！莫大愁苦。」即說偈言：
「若常愁苦， 愁遂增長。 如人喜眠， 眠則滋多。 貪淫嗜酒， 亦復如是。
「如王所言，世有五人，不脫地獄；誰往見之，來語王耶？言地獄者，即是世間，多智者說。如王所言，世無良醫治身心者，今有大醫名富蘭那，一切知見，得自在定，畢竟修習清凈梵行，常為無量無邊眾生，演說無上涅槃之道。為諸弟子說如是法，無有黑業、無黑業報，無有白業、無白業報，無黑白業、無黑白業報，無有上業及以下業。是師今在王舍城中，唯愿大王。屈駕往彼，可令是師，療治身心。」
時王答言：「審能如是滅除我罪，我當歸依。」◎
◎復有一臣名曰藏德，復往王所，而作是言：「大王！何故面貌憔悴，唇口乾焦，音聲微細，猶如怯人見大怨敵，顏色皴裂？將何所苦？為身痛耶？為心痛乎？」
王即答言：「我今身心，云何不痛？我之癡盲，無有慧目，近諸惡友而為親善，隨調婆達惡人之言，正法之王
【現代漢語翻譯】 現代漢語譯本：'是身體疼痛嗎？還是心痛呢？' 國王立即回答說：'我現在身心，怎麼可能不痛？我的父親無辜，卻橫遭殺害。我從智者那裡聽過這個道理，世上有五種人，無法脫離地獄，指的是犯下五逆罪的人。我現在已經有了無量無邊的阿僧祇罪，怎麼可能身心不痛？而且沒有良醫能醫治我的身心。' 大臣說：'大王！不要過於憂愁。' 隨即說了偈語： '如果經常憂愁，憂愁就會增長。就像人喜歡睡覺，睡覺就會增多。貪圖淫慾、嗜好飲酒，也是如此。' '正如大王所說，世上有五種人，無法脫離地獄；是誰去見過他們，然後來告訴大王的呢？所謂的地獄，其實就是世間，這是很多智者所說的。正如大王所說，世上沒有良醫能醫治身心，現在有一位大醫名叫富蘭那（Purana），他一切知見，得到自在禪定，徹底修習清凈的梵行，經常為無量無邊的眾生，演說無上的涅槃之道。他為弟子們宣說這樣的法，沒有黑業、沒有黑業的報應，沒有白業、沒有白業的報應，沒有黑白業、沒有黑白業的報應，沒有上業和下業。這位老師現在就在王舍城中，希望大王能夠屈尊前往，或許這位老師，可以醫治您的身心。' 當時國王回答說：'如果真的能這樣消除我的罪業，我就會皈依他。' 又有一位大臣名叫藏德（Zangde），再次來到國王面前，這樣說道：'大王！為什麼面容憔悴，嘴唇乾裂，聲音微弱，就像膽怯的人見到大仇敵一樣，臉色蒼白？您有什麼痛苦？是身體疼痛嗎？還是心痛呢？' 國王立即回答說：'我現在身心，怎麼可能不痛？我愚癡盲目，沒有智慧的眼睛，親近惡友而與他們親善，聽從提婆達多（Devadatta）惡人的話，正法的國王'
【English Translation】 English version: 'Is it a pain in the body? Or is it a pain in the heart?' The king immediately replied, 'How can my body and mind not be in pain? My father was innocent, yet he was murdered unjustly. I have heard this principle from the wise, that there are five types of people in the world who cannot escape hell, referring to those who commit the five heinous crimes. I now have countless asamkhya (an immeasurable number) of sins, how can my body and mind not be in pain? Moreover, there is no good physician to heal my body and mind.' The minister said, 'Great King! Do not be so sorrowful.' Then he spoke a verse: 'If one is constantly sorrowful, sorrow will increase. Just as a person who likes to sleep, will sleep more. Being greedy for lust and addicted to alcohol, is also like this.' 'As the king said, there are five types of people in the world who cannot escape hell; who went to see them and then came to tell the king? What is called hell is actually this world, as many wise people say. As the king said, there is no good physician in the world to heal the body and mind, now there is a great physician named Purana, who has all knowledge and insight, has attained the samadhi of freedom, has thoroughly cultivated pure Brahma conduct, and constantly expounds the supreme path of Nirvana to countless sentient beings. He teaches his disciples such a Dharma, that there is no black karma, no retribution for black karma, no white karma, no retribution for white karma, no black and white karma, no retribution for black and white karma, no higher karma and no lower karma. This teacher is now in Rajagriha (Wangshecheng), may the Great King condescend to go there, perhaps this teacher can heal your body and mind.' At that time, the king replied, 'If he can truly eliminate my sins in this way, I will take refuge in him.' There was another minister named Zangde, who came to the king again and said, 'Great King! Why is your face so haggard, your lips so dry, your voice so weak, like a timid person seeing a great enemy, and your complexion so pale? What is your suffering? Is it a pain in the body? Or is it a pain in the heart?' The king immediately replied, 'How can my body and mind not be in pain? I am foolish and blind, without the eyes of wisdom, I have befriended evil companions and become close to them, I have listened to the words of the evil Devadatta, the king of the righteous Dharma.'
橫加逆害。我昔曾聞智人說偈：
「『若於父母， 佛及弟子， 生不善心， 起于惡業， 如是果報， 在阿鼻獄。』
「以是事故，令我心怖，生大苦惱，又無良醫而見救療。」
大臣復言：「唯愿大王！且莫愁怖。法有二種：一者出家，二者王法。王法者，謂害其父則王國土，雖云是逆，實無有罪；如迦羅羅蟲，要壞母腹，然後乃生，生法如是，雖破母身，實亦無罪。騾懷妊等亦復如是。治國之法，法應如是，雖殺父兄，實無有罪。出家法者，乃至蚊蟻，殺亦有罪。唯愿大王！寬意莫愁。何以故？
「若常愁苦， 愁遂增長。 如人喜眠， 眠則滋多。 貪淫嗜酒， 亦復如是。
「如王所言，世無良醫治身心者，今有大師，名末伽梨拘舍離子，一切知見，憐愍眾生猶如赤子，已離煩惱，能拔眾生三毒利箭。一切眾生於一切法無知見覺，唯是一人獨知見覺。如是大師，常為弟子說如是法：『一切眾生身有七分。何等為七？地、水、火、風、苦、樂、壽命。如是七法，非化非作，不可毀害。如伊師迦草，安住不動。如須彌山，不捨不作。猶如乳酪，各不諍訟。若苦若樂，若善不善，投之利刀，無所傷害。何以故？七分空中無妨礙故。命亦無害。何以故？無有害者及
【現代漢語翻譯】 現代漢語譯本 橫加逆害（指不公正地施加傷害）。我以前曾聽智者說偈語： 『如果對父母、佛陀以及弟子，產生不善的心，造下惡業，這樣的果報，會在阿鼻地獄（佛教中最底層的地獄）。』 『因為這個緣故，我內心感到恐懼，產生巨大的苦惱，又沒有好的醫生來救治。』 大臣又說：『希望大王不要憂愁恐懼。法有兩種：一種是出家法，一種是王法。王法，是指殺害自己的父親就可以統治國家，雖然說是逆行，實際上沒有罪；就像迦羅羅蟲（一種寄生蟲），必須破壞母親的腹部才能出生，出生的規律就是這樣，雖然破壞了母親的身體，實際上也沒有罪。騾子懷孕等情況也是這樣。治理國家的法則，本來就應該是這樣，即使殺害父親兄長，實際上也沒有罪。出家法，即使是蚊子螞蟻，殺了也有罪。希望大王放寬心不要憂愁。為什麼呢？』 『如果經常憂愁痛苦，憂愁就會增長。就像人喜歡睡覺，睡覺就會越來越多。貪戀淫慾，嗜好飲酒，也是這樣。』 『正如大王所說，世上沒有好的醫生能治療身心，現在有一位大師，名叫末伽梨拘舍離子（Makkhali Gosala，古印度思想家），他一切知見，憐憫眾生如同自己的孩子，已經脫離煩惱，能夠拔除眾生三毒（貪、嗔、癡）的利箭。一切眾生對於一切法都沒有知覺，只有他一個人有知覺。這樣的大師，經常為弟子說這樣的法：『一切眾生身體有七種組成部分。哪七種呢？地、水、火、風、苦、樂、壽命。這七種法，不是變化而來，不是人為製造，不可毀壞。就像伊師迦草（一種草），安住不動。就像須彌山（佛教中的聖山），不捨棄也不造作。就像乳酪，各自不爭鬥。無論是苦還是樂，無論是善還是不善，投向鋒利的刀，也不會受到傷害。為什麼呢？因為七種組成部分在空中沒有障礙。生命也不會受到傷害。為什麼呢？因為沒有傷害者以及』
【English Translation】 English version Inflicting unjust harm. I once heard a wise person speak a verse: 'If towards parents, the Buddha, and disciples, one generates an unkind heart, and creates evil karma, the result of such actions will be in Avici hell (the deepest hell in Buddhism).' 'Because of this, my heart is filled with fear, causing great suffering, and there is no good physician to heal me.' The minister then said, 'May Your Majesty not be worried or fearful. There are two kinds of laws: one is the monastic law, and the other is the royal law. The royal law means that killing one's father allows one to rule the kingdom. Although it is called a rebellious act, there is actually no sin. Like the Kalala worm (a type of parasite), it must destroy its mother's womb to be born. The law of birth is like this; although it destroys the mother's body, there is actually no sin. The same is true for a pregnant mule. The law of governing a country should be like this; even if one kills one's father or elder brother, there is actually no sin. In the monastic law, even killing a mosquito or an ant is a sin. May Your Majesty be at ease and not worry. Why is that?' 'If one is constantly worried and suffering, the worry will increase. Just as a person who likes to sleep will sleep more and more. The same is true for those who are greedy for lust and addicted to alcohol.' 'As Your Majesty said, there is no good physician in the world to heal the body and mind. Now there is a master named Makkhali Gosala (an ancient Indian thinker), who knows all things, has compassion for all beings like his own children, has already freed himself from afflictions, and can pull out the poisonous arrows of the three poisons (greed, hatred, and delusion) from all beings. All beings have no knowledge or awareness of all things, but he alone has knowledge and awareness. Such a master often speaks this Dharma to his disciples: 'All beings have seven components in their bodies. What are the seven? Earth, water, fire, wind, suffering, joy, and life. These seven elements are not created or made, and cannot be destroyed. Like the Ishika grass (a type of grass), it remains still and unmoving. Like Mount Sumeru (a sacred mountain in Buddhism), it neither abandons nor creates. Like milk and cheese, they do not fight with each other. Whether it is suffering or joy, whether it is good or bad, if thrown at a sharp knife, it will not be harmed. Why is that? Because the seven components are unobstructed in space. Life is also not harmed. Why is that? Because there is no harmer and'
死者故。無作無受，無說無聽，無有念者及以教者。常說是法，能令眾生滅除一切無量重罪。』是師今在王舍大城，唯愿大王！往至其所，王若見者，眾罪消滅。」
時王答言：「審能如是除滅我罪，我當歸依。」
復有一臣，名曰實得，復到王所，即說偈言：
「大王何故， 身脫瓔珞， 首發蓬亂， 乃至如是？ 王身何故， 戰慄不安， 猶如猛風， 吹動花樹？
「王今何故容色愁悴？猶如農夫下種之後，天不降雨，愁苦如是。為是心痛，為身痛耶？」
王即答言：「我今身心豈得不痛？我父先王，慈愛流惻，特見矜念，實無辜咎，往問相師，相師答言：『是兒生已定當害父。』雖聞是語，猶見贍養。曾聞智者作如是言：『若人奸母及比丘尼、偷僧祇物、殺發無上菩提心者、害及其父，如是之人畢定當墮阿鼻地獄。』我今身心豈得不痛？」
大臣復言：「唯愿大王！且莫愁苦。如其父王，修解脫者，害則有罪；若治國法，殺則無罪。大王！非法者名為非法，無法者名為無法。譬如無子名為無子，亦如惡子名之無子，雖言無子實非無子。如食無鹽，名為無鹽，食若少鹽亦名無鹽。如河無水，名之無水，若有少水亦名無水。如唸唸滅，亦言無常，雖住一劫亦名無
【現代漢語翻譯】 現代漢語譯本：『死者已矣。沒有造作，沒有承受，沒有說，沒有聽，沒有念想的人，也沒有教導的人。經常宣說此法，能使眾生滅除一切無量重罪。』這位老師現在在王舍大城，希望大王！前往他的住處，大王如果見到他，所有罪業都會消滅。」 當時國王回答說：『如果真的能這樣消除我的罪業，我應當歸依。』 又有一位大臣，名叫實得，又來到國王那裡，隨即說了偈語： 『大王為何，身上脫下瓔珞（一種裝飾品），頭髮蓬亂，甚至如此？大王為何，戰慄不安，如同猛烈的風，吹動花樹？』 『大王現在為何容顏愁苦？如同農夫播種之後，天不降雨，愁苦如此。是心痛，還是身痛呢？』 國王立即回答說：『我現在身心怎能不痛？我的父王，慈愛憐憫，特別關愛我，我實在沒有過錯，去問相師，相師回答說：『這個孩子出生后必定會害死父親。』雖然聽到這話，仍然撫養我。曾經聽智者這樣說：『如果有人姦淫母親和比丘尼（佛教出家女眾），偷盜僧伽（佛教僧團）的財物，殺害發無上菩提心（追求最高覺悟的心）的人，殺害自己的父親，這樣的人必定會墮入阿鼻地獄（佛教中最痛苦的地獄）。』我現在身心怎能不痛？』 大臣又說：『希望大王！暫且不要憂愁。如果父王是修行解脫的人，殺害他就有罪；如果是爲了治理國家，殺害他則沒有罪。大王！不合法的稱為不合法，沒有法的稱為沒有法。譬如沒有兒子稱為沒有兒子，也像惡子被稱為沒有兒子，雖然說沒有兒子，實際上並非沒有兒子。如同食物沒有鹽，稱為沒有鹽，食物如果少鹽也稱為沒有鹽。如同河裡沒有水，稱為沒有水，如果有少許水也稱為沒有水。如同唸唸滅，也說無常，即使住一個劫（佛教時間單位）也稱為無常。
【English Translation】 English version: 『The deceased is gone. There is no making, no receiving, no speaking, no listening, no one who thinks, and no one who teaches. Constantly speaking this Dharma, it can enable sentient beings to extinguish all immeasurable heavy sins.』 This teacher is now in the great city of Rājagṛha (a city in ancient India), may the great king! Go to his place, if the king sees him, all sins will be extinguished.」 At that time, the king replied, 「If it is truly able to eliminate my sins in this way, I shall take refuge.」 There was another minister, named Shide (meaning 'Real Attainment'), who came to the king and immediately spoke a verse: 『Why, O great king, have you taken off your necklace (a type of ornament), your hair is disheveled, even to this extent? Why, O king, are you trembling and uneasy, like a fierce wind, blowing a flowering tree?』 『Why is the king』s countenance now sorrowful? Like a farmer after sowing seeds, when the sky does not rain, he is sorrowful like this. Is it a pain in the heart, or a pain in the body?』 The king immediately replied, 「How can my body and mind not be in pain? My late father, the king, was loving and compassionate, especially caring for me, I had no fault, I went to ask a fortune teller, and the fortune teller replied: 『This child, once born, will surely kill his father.』 Although I heard these words, I still nurtured him. I once heard a wise man say: 『If a person commits adultery with his mother and a Bhikṣuṇī (a Buddhist nun), steals the Sangha』s (Buddhist monastic community) property, kills one who has generated the unsurpassed Bodhicitta (the mind of enlightenment), and kills his own father, such a person will certainly fall into Avīci hell (the most painful hell in Buddhism).』 How can my body and mind not be in pain?」 The minister again said, 「May the great king! Please do not be sorrowful. If the late king was a practitioner of liberation, then killing him is a sin; if it was for the sake of governing the country, then killing him is not a sin. O great king! What is not lawful is called not lawful, what is without law is called without law. For example, having no son is called having no son, also like a bad son is called having no son, although it is said there is no son, in reality there is not no son. Like food without salt, it is called without salt, if the food has little salt it is also called without salt. Like a river without water, it is called without water, if there is a little water it is also called without water. Like thoughts that cease moment by moment, it is also said to be impermanent, even if it lasts for a kalpa (a Buddhist unit of time) it is also called impermanent.
常。如人受苦名為無樂，雖受少樂亦名無樂。如不自在，名之無我，雖少自在亦名無我。如闇夜時名之無日，雲霧之時亦言無日。大王！雖言少法，名為無法，實非無法。愿王留神聽臣所說，一切眾生皆有餘業，以業緣故，數受生死。若使先王有餘業者，今王殺之，竟有何罪？唯愿大王寬意莫愁。何以故？
「若常愁苦， 愁遂增長。 如人喜眠， 眠則滋多。 貪淫嗜酒， 亦復如是。
「如王所言，世無良醫治身心者，今有大師名刪阇耶毗羅胝子，一切知見，其智淵深猶如大海，有大威德，具大神通，能令眾生離諸疑網。一切眾生不知見覺，唯是一人獨知見覺。今者近在王舍城住，為諸弟子說如是法：『一切眾中，若是王者，自在隨意，造作善惡。雖為眾惡，悉無有罪。如火燒物，無凈不凈，王亦如是，與火同性。譬如大地，凈穢普載，雖為是事，初無瞋喜，王亦如是，與地同性。譬如水性，凈穢俱洗、雖為是事，亦無憂喜，王亦如是，與水同性。譬如風性，凈穢等吹，雖為是事，亦無憂喜，王亦如是，與風同性。如秋髡樹，春則還生，雖復髡斫，實無有罪。一切眾生亦復如是，此間命終，還此間生，以還生故，當有何罪？一切眾生苦樂果報，悉皆不由現在世業，因在過去，現在受果。現在無
【現代漢語翻譯】 現代漢語譯本：常。比如人受苦就叫做無樂，即使受到少許快樂也叫做無樂。比如不自在，就叫做無我，即使少許自在也叫做無我。比如在黑暗的夜晚就叫做無日，在雲霧的時候也說沒有太陽。大王！即使說有少許法，也叫做無法，實際上並非沒有法。希望大王留心聽我說，一切眾生都有剩餘的業力，因為業力的緣故，多次經歷生死。如果先王有剩餘的業力，現在大王殺了他，究竟有什麼罪呢？希望大王寬心不要憂愁。為什麼呢？ 如果經常憂愁痛苦，憂愁就會增長。就像人喜歡睡覺，睡覺就會增多。貪戀淫慾、嗜好飲酒，也是這樣。 就像大王所說，世上沒有良醫能治療身心，現在有一位大師名叫刪阇耶毗羅胝子（Sanjaya Vairatiputra），他一切知見，他的智慧深邃如大海，有大威德，具大神通，能使眾生脫離一切疑惑。一切眾生都不知道見覺，只有他一人知道見覺。現在他住在王舍城附近，為他的弟子們說這樣的法：『在一切眾生中，如果是國王，可以自在隨意地造作善惡。即使做了各種惡事，也沒有罪。就像火燒東西，沒有乾淨不乾淨的區別，國王也是這樣，和火的性質相同。比如大地，乾淨和污穢都承載，即使做了這些事，也沒有嗔恨和喜悅，國王也是這樣，和大地的性質相同。比如水的性質，乾淨和污穢都洗滌，即使做了這些事，也沒有憂愁和喜悅，國王也是這樣，和水的性質相同。比如風的性質，乾淨和污穢都吹拂，即使做了這些事，也沒有憂愁和喜悅，國王也是這樣，和風的性質相同。就像秋天砍伐樹木，春天還會生長，即使砍伐，實際上也沒有罪。一切眾生也是這樣，在這裡死去，還會在這裡出生，因為還會出生，有什麼罪呢？一切眾生的苦樂果報，都不是由現在的業力造成的，而是因為過去的業力，現在才受果報。現在沒有
【English Translation】 English version: Constant. For example, if a person suffers, it is called no joy, even if they experience a little joy, it is still called no joy. For example, if one is not free, it is called no self, even if there is a little freedom, it is still called no self. For example, in the dark night, it is called no sun, and in cloudy weather, it is also said there is no sun. Great King! Even if it is said there is a little dharma, it is called no dharma, but in reality, it is not no dharma. May the Great King pay attention and listen to what I say, all sentient beings have residual karma, and because of karma, they repeatedly experience birth and death. If the late king had residual karma, and now the Great King kills him, what crime is there? May the Great King be at ease and not worry. Why is that? If one is constantly worried and suffering, the worry will increase. Just like a person who likes to sleep, their sleep will increase. Being greedy for lust and addicted to alcohol is also like this. As the King said, there are no good doctors in the world who can heal the body and mind, now there is a master named Sanjaya Vairatiputra (刪阇耶毗羅胝子), who knows all, his wisdom is as deep as the ocean, he has great power and great supernatural abilities, and can free sentient beings from all doubts. All sentient beings do not know seeing and perceiving, only he alone knows seeing and perceiving. Now he is living near Rajagriha (王舍城), and he is teaching his disciples this dharma: 『Among all sentient beings, if it is a king, he can freely create good and evil at will. Even if he does all kinds of evil deeds, there is no sin. Just like fire burns things, there is no distinction between clean and unclean, the king is also like this, having the same nature as fire. For example, the earth carries both clean and dirty things, even if it does these things, there is no anger or joy, the king is also like this, having the same nature as the earth. For example, the nature of water washes both clean and dirty things, even if it does these things, there is no worry or joy, the king is also like this, having the same nature as water. For example, the nature of wind blows both clean and dirty things, even if it does these things, there is no worry or joy, the king is also like this, having the same nature as wind. Just like trees that are cut down in autumn, they will grow again in spring, even if they are cut down, there is actually no sin. All sentient beings are also like this, they die here and are born here again, because they will be born again, what sin is there? The results of suffering and joy for all sentient beings are not caused by present karma, but because of past karma, they are now receiving the results. There is no present
因，未來無果。以現果故，眾生持戒勤修精進，遮現惡果；以持戒故，則得無漏，得無漏故，盡有漏業，以盡業故，眾苦得盡，眾苦盡故，故得解脫。』唯愿大王，速往其所，令其療治身心苦痛，王若見者眾罪則除。」
王即答言：「審有是師能除我罪，我當歸依。」
復有一臣名悉知義，即至王所，作如是言：「王今何故形不端嚴，如失國者，如泉枯涸、池無蓮花、樹無花葉，破戒比丘，身無威德？為身痛耶？為心痛乎？」
王即答言：「我今身心豈得不痛？我父先王，慈惻流念，然我不孝，不知報恩。常以安樂，安樂於我，而我背恩，反斷其樂，先王無辜，橫興逆害。我亦曾聞智者說言：『若有害父，當於無量阿僧祇劫受大苦惱。』我今不久必墮地獄，又無良醫救療我罪。」
大臣即言：「唯愿大王！放舍愁苦。王不聞耶？昔者有王，名曰羅摩，害其父已，得紹王位。跋提大王、毗樓真王、那睺沙王、迦帝迦王、毗舍佉王、月光明王、日光明王、愛王、持多人王，如是等王，皆害其父得紹王位，然無一王入地獄者。於今現在毗琉璃王、優陀那王、惡性王、鼠王、蓮花王，如是等王皆害其父，悉無一王生愁惱者。雖言地獄、餓鬼、天中，誰有見者？大王！唯有二有：一者人道，二者畜生。
【現代漢語翻譯】 現代漢語譯本：『因為，未來沒有結果。因為現在的果報，眾生持戒勤修精進，遮止現在的惡果；因為持戒的緣故，就能得到無漏的智慧，得到無漏的智慧，就能斷盡有漏的業，因為斷盡業的緣故，一切苦難都能斷盡，一切苦難斷盡的緣故，就能得到解脫。』唯愿大王，趕快去到他那裡，讓他治療您身心的苦痛，大王如果見到他，所有的罪過就會消除。」 國王立刻回答說：『如果真的有這樣的老師能消除我的罪過，我應當歸依他。』 又有一位大臣名叫悉知義，來到國王面前，這樣說道：『大王您現在為什麼容貌不端正，像失去國家的人一樣，像泉水枯竭、池塘沒有蓮花、樹木沒有花葉，像破戒的比丘，身上沒有威德？是身體疼痛嗎？還是心裡疼痛呢？』 國王立刻回答說：『我現在身心怎麼能不痛呢？我的父王，慈愛憐憫，然而我不孝，不知道報恩。他常常給我安樂，而我卻背叛恩情，反而斷絕他的快樂，我的父王無辜，我卻橫加逆害。我也曾聽智者說過：『如果有人殺害父親，應當在無量阿僧祇劫中遭受巨大的苦惱。』我現在不久必定墮入地獄，又沒有良醫來救治我的罪過。』 大臣立刻說道：『唯愿大王！放下憂愁苦惱。大王您沒聽說嗎？從前有位國王，名叫羅摩，殺害了他的父親后，繼承了王位。跋提大王、毗樓真王、那睺沙王、迦帝迦王、毗舍佉王、月光明王、日光明王、愛王、持多人王，像這些國王，都殺害了自己的父親而繼承了王位，但是沒有一個國王墮入地獄。現在在世的毗琉璃王、優陀那王、惡性王、鼠王、蓮花王，像這些國王都殺害了自己的父親，沒有一個國王產生憂愁煩惱。雖然說有地獄、餓鬼、天道，誰有見過呢？大王！只有兩種存在：一是人道，二是畜生道。』
【English Translation】 English version: 'Because, the future has no result. Because of the present result, sentient beings uphold precepts, diligently cultivate and advance, and block present evil results; because of upholding precepts, they will attain the unconditioned, and having attained the unconditioned, they will exhaust conditioned karma, and because of exhausting karma, all sufferings will be exhausted, and because all sufferings are exhausted, they will attain liberation.' May the Great King, quickly go to him, let him heal the suffering of your body and mind, if the King sees him, all sins will be eliminated.」 The king immediately replied: 'If there truly is such a teacher who can eliminate my sins, I shall take refuge in him.' Another minister named Siddha-artha (meaning: one who knows the meaning), came to the king and said: 'Why is Your Majesty's appearance not dignified, like one who has lost his kingdom, like a spring that has dried up, a pond without lotuses, a tree without flowers and leaves, like a precept-breaking monk, without dignity? Is it physical pain? Or is it mental pain?' The king immediately replied: 'How can my body and mind not be in pain? My father, the former king, was compassionate and caring, yet I am unfilial, not knowing how to repay his kindness. He always gave me comfort, but I betrayed his kindness, and instead cut off his happiness. My father was innocent, yet I violently harmed him. I have also heard wise men say: 『If one harms their father, they shall suffer great torment for countless asamkhya kalpas (meaning: countless eons).』 I will soon fall into hell, and there is no good physician to heal my sins.' The minister immediately said: 'May the Great King! Let go of your sorrow and suffering. Has the King not heard? In the past, there was a king named Rama, who killed his father and then succeeded to the throne. King Bhadra, King Virudhaka, King Nahusha, King Kartika, King Vishakha, King Moon-Light, King Sun-Light, King Love, King Holder-of-Many-People, these kings all killed their fathers and succeeded to the throne, yet not one of them fell into hell. Now, King Virudhaka, King Udayana, King Evil-Nature, King Mouse, King Lotus, these kings all killed their fathers, and not one of them has any sorrow or distress. Although it is said there are hells, hungry ghosts, and heavens, who has seen them? Great King! There are only two realms: one is the human realm, and the other is the animal realm.'
雖有是二，非因緣生，非因緣死。若非因緣，何有善惡？唯愿大王！勿懷愁怖。何以故？
「若常愁苦， 愁遂增長。 如人喜眠， 眠則滋多。 貪淫嗜酒， 亦復如是。
「如王所言，世無良醫治身心者，今有大師，名阿耆多翅舍欽婆羅，一切知見，觀金與土平等無二。刀破右脅，左涂栴檀，於此二人，心無差別，等視怨親，心無異相。此師真是世之良醫，若行、若立、若坐、若臥，常在三昧，心無分散，告諸弟子作如是言：『若自作、若教他作、若自斫、若教他斫、若自炙、若教他炙、若自害、若教他害、若自偷、若教他偷、若自淫、若教他淫、若自妄語、若教他妄語、若自飲酒、若教他飲酒、若殺一村一城一國、若以刀輪殺一切眾生、若恒河已南佈施眾生、恒河已北殺害眾生，悉無罪福，無施、戒、定。』今者近在王舍城住，愿王速往，王若見者，眾罪除滅。」
王言：「大臣！審能如是除滅我罪，我當歸依。」
復有大臣，名曰吉德，復往王所，作如是言：「王今何故面無光澤，如日中燈、如晝時月、如失國君、如荒敗土？大王！今者四方清夷，無諸怨敵，而今何故如是愁苦？為身苦耶？為心苦乎？有諸王子常生此念：『我今何時當得自在？』大王！今者已果，所愿自在。
【現代漢語翻譯】 現代漢語譯本 雖然有這兩種（指善與惡），但它們不是因緣所生，也不是因緣所滅。如果不是因緣所生，又怎麼會有善惡呢？唯愿大王！不要懷有憂愁和恐懼。為什麼呢？ 『如果常常憂愁痛苦，憂愁就會增長。就像人喜歡睡覺，睡覺就會增多。貪圖淫慾、嗜好飲酒，也是如此。 『正如大王所說，世上沒有能治療身心的良醫，現在有一位大師，名叫阿耆多翅舍欽婆羅（Ajita Kesakambalin，印度古代思想家），他一切知見，看待金子和泥土平等沒有差別。用刀割破他的右脅，左邊塗上栴檀（一種香木），對於這兩種行為，他的內心沒有差別，平等看待怨恨和親近的人，心中沒有不同的想法。這位大師真是世上的良醫，無論行走、站立、坐著、躺臥，都常在三昧（samadhi，禪定）之中，心不散亂，他告訴弟子們這樣說：『無論是自己做、還是教別人做，無論是自己砍、還是教別人砍，無論是自己燒、還是教別人燒，無論是自己傷害、還是教別人傷害，無論是自己偷盜、還是教別人偷盜，無論是自己淫亂、還是教別人淫亂，無論是自己說謊、還是教別人說謊，無論是自己飲酒、還是教別人飲酒，無論是殺一個村莊、一個城市、一個國家，還是用刀輪殺死一切眾生，無論是向恒河以南的眾生布施，還是在恒河以北殺害眾生，都沒有罪福，沒有佈施、持戒、禪定。』現在他住在王舍城附近，希望大王趕快去見他，大王如果見到他，所有的罪業都會消除。』 國王說：『大臣！如果真的能這樣消除我的罪業，我就皈依他。』 又有一位大臣，名叫吉德，又來到國王那裡，這樣說：『大王現在為什麼面色沒有光澤，像中午的燈、白天的月亮、失去國家的君主、荒廢的土地一樣？大王！現在四方太平，沒有怨敵，而現在為什麼這樣憂愁痛苦？是身體痛苦嗎？還是內心痛苦呢？有些王子常常有這樣的想法：『我什麼時候才能得到自由？』大王！現在已經實現了，所希望的自由已經得到了。
【English Translation】 English version Although there are these two (referring to good and evil), they are not born from causes and conditions, nor do they die from causes and conditions. If they are not from causes and conditions, how can there be good and evil? May the Great King! Not harbor sorrow and fear. Why is that? 'If one is constantly sorrowful and suffering, the sorrow will increase. Just like a person who likes to sleep, the sleep will increase. Being greedy for lust and addicted to alcohol is also the same. 'As the Great King said, there is no good doctor in the world who can cure the body and mind. Now there is a master named Ajita Kesakambalin (an ancient Indian thinker), who knows everything, and sees gold and mud as equal without difference. If a knife cuts his right side, and sandalwood is applied to his left side, his mind has no difference towards these two actions. He views enemies and relatives equally, and his mind has no different thoughts. This master is truly a good doctor of the world. Whether walking, standing, sitting, or lying down, he is always in samadhi (meditative absorption), and his mind is not scattered. He tells his disciples, saying: 『Whether one does it oneself or teaches others to do it, whether one cuts oneself or teaches others to cut, whether one burns oneself or teaches others to burn, whether one harms oneself or teaches others to harm, whether one steals oneself or teaches others to steal, whether one is promiscuous oneself or teaches others to be promiscuous, whether one lies oneself or teaches others to lie, whether one drinks alcohol oneself or teaches others to drink alcohol, whether one kills a village, a city, a country, or kills all living beings with a bladed wheel, whether one gives to beings south of the Ganges or kills beings north of the Ganges, there is no merit or demerit, no giving, no precepts, no meditation.』 Now he is living near Rajagriha, I hope the Great King will go to see him quickly. If the Great King sees him, all sins will be eliminated.』 The king said: 『Minister! If he can truly eliminate my sins like this, I will take refuge in him.』 Another minister, named Jita, came to the king and said: 『Why is the Great King's face now without luster, like a lamp at noon, the moon during the day, a king who has lost his country, or barren land? Great King! Now the four directions are peaceful, without enemies, so why are you so sorrowful and suffering? Is it physical suffering? Or is it mental suffering? Some princes often have this thought: 『When will I be free?』 Great King! Now it has been fulfilled, the freedom you wished for has been obtained.』
王領摩伽陀國，先王寶藏具足而得，唯當快意，縱情受樂，如是愁苦，何用經懷？」
王即答言：「我今云何得不愁惱？大臣！譬如愚人，但貪其味，不見利刀，如食雜毒，不見其過。我亦如是，如鹿見草，不見深阱，如鼠貪食，不見貓貍。我亦如是，見現在樂，不見未來不善苦果。曾從智者聞如是言：『寧於一日受三百鉆，不于父母生一念惡。』我今已近地獄熾火，云何當得不愁惱耶？」
大臣復言：「誰來誑王，言有地獄？如刺頭利，誰之所造？飛鳥色異，復誰所作？水性潤漬，石性堅硬，如風動性，如火熱性，一切萬物自死自生，誰之所作？言地獄者，直是智者文辭造作，言地獄者為有何義？臣當說之，地者名地，獄者名破，破于地獄，無有罪報，是名地獄。又復地者名人，獄者名天，以害其父，故到人天。以是義故，婆藪仙人唱言，殺羊得人天樂，是名地獄。又復地者名命，獄者名長，以殺生故，得壽命長，故名地獄。大王！是故當知實無地獄。大王！如種麥得麥，種稻得稻；殺地獄者，還得地獄；殺害於人，應還得人。大王！今當聽臣所說，實無殺害；若有我者，實亦無害；若無我者，復無所害。何以故？若有我者，常不變易，以常住故不可殺害，不破、不壞、不繫、不縛、不瞋、不喜、猶如
【現代漢語翻譯】 現代漢語譯本：國王統治著摩伽陀國（Magadha，古印度十六雄國之一），繼承了先王留下的充足寶藏，本應盡情享樂，為何如此憂愁苦惱呢？ 國王回答說：『我怎麼能不憂愁煩惱呢？大臣！這就好比愚蠢的人，只貪圖食物的美味，卻看不到刀刃的鋒利，如同吃了摻雜毒藥的食物，卻看不到其中的危害。我也像這樣，如同鹿只看到青草，卻看不到深坑，如同老鼠貪吃食物，卻看不到貓的存在。我也是這樣，只看到眼前的快樂，卻看不到未來不善的苦果。我曾聽智者說過這樣的話：『寧願一天承受三百次鉆刺的痛苦，也不願對父母生起一絲惡念。』我現在已經接近地獄的熾熱火焰，怎麼能不憂愁煩惱呢？』 大臣又說：『是誰欺騙大王，說有地獄？如同刺頭一樣鋒利的東西，是誰製造的？飛鳥的顏色各異，又是誰創造的？水的性質是濕潤的，石頭的性質是堅硬的，風的性質是流動的，火的性質是熾熱的，一切萬物都是自己生滅的，是誰創造的？所謂的地獄，只不過是智者編造的言辭罷了，說地獄有什麼意義呢？我來解釋一下，地，指的是土地，獄，指的是破壞，破壞土地，沒有罪報，這就是所謂的地獄。還有一種說法，地，指的是人，獄，指的是天，因為傷害了父親，所以到了人天。因為這個原因，婆藪仙人（Vasus，印度教神祇）宣稱，殺羊可以得到人天的快樂，這就是所謂的地獄。還有一種說法，地，指的是生命，獄，指的是長久，因為殺生，所以得到長久的壽命，所以叫做地獄。大王！因此應當知道，實際上沒有地獄。大王！如同種麥子得到麥子，種稻子得到稻子；殺地獄的人，還會得到地獄；殺害他人，應該還會得到人。大王！現在請聽我說，實際上沒有殺害；如果有『我』的存在，實際上也沒有傷害；如果沒有『我』的存在，也就無所謂傷害。為什麼呢？如果有『我』的存在，『我』是恒常不變的，因為是常住的，所以不可殺害，不會破滅、不會損壞、不會被束縛、不會被捆綁、不會嗔怒、不會喜悅，就像……』
【English Translation】 English version: The king rules the kingdom of Magadha, having inherited the abundant treasures of the former king. He should be indulging in pleasure, so why is he so worried and distressed? The king replied, 'How can I not be worried and distressed? Minister! It is like a foolish person who only craves the taste of food but does not see the sharpness of the blade, like eating food mixed with poison but not seeing the harm. I am also like that, like a deer seeing only grass but not the deep pit, like a mouse greedy for food but not seeing the cat. I am also like that, seeing only the present pleasure but not the future bad and painful consequences. I once heard a wise man say, 『Rather endure three hundred drillings in one day than have one evil thought towards one's parents.』 I am now close to the blazing fires of hell, how can I not be worried and distressed?' The minister then said, 'Who has deceived the king, saying there is a hell? Like something as sharp as a thorn, who created it? The colors of birds are different, who created them? The nature of water is wet, the nature of stone is hard, the nature of wind is moving, the nature of fire is hot, all things are born and die by themselves, who created them? The so-called hell is just words fabricated by the wise. What is the meaning of saying there is a hell? Let me explain, 『di』 (地) refers to the earth, 『yu』 (獄) refers to destruction, destroying the earth, there is no karmic retribution, this is the so-called hell. There is another saying, 『di』 refers to people, 『yu』 refers to heaven, because one harmed their father, they went to the human and heavenly realms. For this reason, the sage Vasus declared that killing a sheep can bring the joy of the human and heavenly realms, this is the so-called hell. There is another saying, 『di』 refers to life, 『yu』 refers to long, because of killing, one obtains a long life, so it is called hell. Your Majesty! Therefore, you should know that there is actually no hell. Your Majesty! Just as planting wheat yields wheat, planting rice yields rice; those who kill in hell will still get hell; those who kill others should still get to be human. Your Majesty! Now listen to what I say, there is actually no killing; if there is an 『I』, there is actually no harm; if there is no 『I』, then there is nothing to harm. Why? If there is an 『I』, the 『I』 is constant and unchanging, because it is permanent, it cannot be killed, it will not be destroyed, it will not be damaged, it will not be bound, it will not be tied, it will not be angry, it will not be happy, just like...'
虛空，云何當有殺害之罪？若無我者，諸法無常，以無常故唸唸壞滅，唸唸滅故，殺者死者皆唸唸滅，若唸唸滅誰當有罪？大王！如火燒木，火則無罪；如斧斫樹，斧亦無罪；如鐮刈草，鐮實無罪；如刀殺人，刀實非人，刀既無罪，人云何罪？如毒殺人，毒實非人，毒藥非罪，人云何罪？一切萬物皆亦如是，實無殺害，云何有罪？唯愿大王！莫生愁苦。何以故？
「若常愁苦， 愁遂增長。 如人喜眠， 眠則滋多。 貪淫嗜酒， 亦復如是。
「如王所言，世無良醫治惡業者，今有大師，名迦羅鳩馱迦旃延，一切知見，明瞭三世，於一念頃，能見無量無邊世界，聞聲亦爾。能令眾生遠離過惡，猶如恒河，若內、若外，所有諸罪皆悉清凈。是大良師亦復如是，能除眾生內外眾罪，為諸弟子說如是法：『若人殺害一切眾生，心無慚愧終不墮惡，猶如虛空不受塵水；有慚愧者即入地獄，猶如大水潤濕于地。一切眾生悉是自在天之所作，自在天喜，眾生安樂；自在天瞋，眾生苦惱。一切眾生若罪若福，乃是自在天之所為，云何當言人有罪福？譬如工匠，作機關木人，行住坐臥，唯不能言，眾生亦爾；自在天者喻如工匠，木人者喻眾生身，如是造化誰當有罪？』如是大師，今者近在王舍城住，唯愿速往，如
【現代漢語翻譯】 現代漢語譯本：虛空，怎麼會有殺害的罪過呢？如果沒有『我』（自我）的存在，一切事物都是無常的，因為無常，所以每一瞬間都在壞滅，每一瞬間都在消滅，如果每一瞬間都在消滅，那麼誰會有罪呢？大王！就像火燒木頭，火沒有罪；就像斧頭砍樹，斧頭也沒有罪；就像鐮刀割草，鐮刀也沒有罪；就像刀殺人，刀不是人，刀既然沒有罪，人怎麼會有罪呢？就像毒藥殺人，毒藥不是人，毒藥沒有罪，人怎麼會有罪呢？一切萬物都是這樣，實際上沒有殺害，怎麼會有罪呢？希望大王不要憂愁痛苦。為什麼呢？ 如果經常憂愁痛苦，憂愁就會增長。就像人喜歡睡覺，睡覺就會增多。貪戀淫慾，嗜好飲酒，也是這樣。 就像大王所說，世上沒有良醫能治療惡業，現在有一位大師，名叫迦羅鳩馱迦旃延（Kālarakudha Kātyāyana），他知曉一切，明瞭過去、現在、未來三世，在一念之間，能看到無量無邊的世界，聽到聲音也是這樣。他能使眾生遠離過錯，就像恒河一樣，無論內在還是外在，所有的罪過都能清凈。這位大良師也是這樣，能消除眾生內外所有的罪過，為弟子們說這樣的法：『如果有人殺害一切眾生，心中沒有慚愧，最終不會墮入惡道，就像虛空不受塵土和水一樣；有慚愧的人就會墮入地獄，就像大水浸濕土地一樣。一切眾生都是自在天（Īśvara）所創造的，自在天高興，眾生就安樂；自在天憤怒，眾生就痛苦。一切眾生的罪過和福報，都是自在天所為，怎麼能說人有罪福呢？譬如工匠，製造機關木人，能行走、站立、坐臥，只是不能說話，眾生也是這樣；自在天就像工匠，木人就像眾生的身體，這樣的造化，誰會有罪呢？』這樣的大師，現在住在王舍城附近，希望您儘快前去，如
【English Translation】 English version: How can there be a sin of killing in emptiness? If there is no 'self' (ātman), all dharmas are impermanent. Because of impermanence, they are destroyed and extinguished in every moment. If they are extinguished in every moment, then who would have sin? Great King! Just as fire burns wood, the fire has no sin; just as an axe cuts a tree, the axe has no sin; just as a sickle cuts grass, the sickle has no sin; just as a knife kills a person, the knife is not a person, and since the knife has no sin, how can the person have sin? Just as poison kills a person, the poison is not a person, the poison has no sin, how can the person have sin? All things are like this, there is actually no killing, how can there be sin? May the Great King not be sorrowful and distressed. Why is that? If one is constantly sorrowful and distressed, the sorrow will increase. Just as a person likes to sleep, the sleep will increase. Being greedy for lust and addicted to alcohol is also like this. As the King said, there is no good physician in the world who can cure bad karma. Now there is a great master named Kālarakudha Kātyāyana, who knows everything, understands the three times of past, present, and future, and in a single thought, can see immeasurable and boundless worlds, and hearing sounds is also like this. He can enable sentient beings to be free from faults, just like the Ganges River, whether internal or external, all sins can be purified. This great physician is also like this, able to eliminate all the internal and external sins of sentient beings, and speaks such dharma to his disciples: 『If a person kills all sentient beings, and has no shame in their heart, they will ultimately not fall into evil realms, just as emptiness does not receive dust and water; those who have shame will fall into hell, just as great water soaks the earth. All sentient beings are created by Īśvara (the Lord), when Īśvara is happy, sentient beings are happy; when Īśvara is angry, sentient beings suffer. All the sins and merits of sentient beings are done by Īśvara, how can it be said that people have sins and merits? For example, a craftsman makes a mechanical wooden figure that can walk, stand, sit, and lie down, but cannot speak, sentient beings are also like this; Īśvara is like the craftsman, and the wooden figure is like the body of sentient beings, in such creation, who would have sin?』 Such a great master is now living near Rājagṛha, may you go quickly, as
得見者，眾罪消滅。」
王即答言：「審有是人能滅我罪，我當歸依。」
復有一臣名無所畏，往至王所，說如是言：「大王！世有愚人，一日之中百喜百愁、百眠百寤、百驚百哭，有智之人斯無是事。大王！何故憂愁如是，如失侶客，如墮深泥無救拔者，如人渴乏不得漿水，猶如迷人無有導者，如困病人無醫救療，如海船破無救接者？大王！今者為身痛耶？為心痛乎？」
王即答言：「我今身心，豈得不痛？我近惡友，不觀口過，先王無辜橫興逆害，我今定知當入地獄，復無良醫而見救濟。」
臣即白言：「唯愿大王！莫生愁毒。夫剎利者，名為王種，若為國土、若為沙門及婆羅門、為安人民，雖復殺害無有罪也。先王雖復恭敬沙門，不能承事諸婆羅門，心無平等，心無平等故則非剎利。大王！今者為欲供養諸婆羅門，殺害先王，當有何罪？大王！實無殺害。夫殺害者，殺害壽命。命名風氣，風氣之性，不可殺害，云何害命而當有罪？唯愿大王！莫復愁苦。何以故？
「若常愁苦， 愁遂增長。 如人喜眠， 眠則滋多。 貪淫嗜酒， 亦復如是。
「如王所言，世無良醫而療治者，今有大師，名尼乾陀若提子，一切知見，憐愍眾生，善知眾生諸根利鈍，達解一切隨宜
【現代漢語翻譯】 現代漢語譯本 『能得見他的人，所有罪業都會消滅。』 國王立刻回答說：『如果真有這樣能消除我罪業的人，我應當歸依他。』 又有一位大臣名叫無所畏，來到國王面前，這樣說道：『大王！世上有愚笨的人，一天之中會百次歡喜百次憂愁、百次入睡百次醒來、百次驚恐百次哭泣，有智慧的人不會有這些情況。大王！您為何如此憂愁，如同失去了同伴的旅客，如同墜入深泥無人救拔，如同口渴難耐得不到漿水，猶如迷路之人沒有嚮導，如同困病之人沒有醫生救治，如同海船破裂無人接應？大王！現在是身體疼痛呢？還是心裡疼痛呢？』 國王立刻回答說：『我現在身心，怎能不痛？我親近惡友，不考慮言語的過失，先王無辜卻橫遭殺害，我現在肯定知道自己將要墮入地獄，又沒有良醫來救治。』 大臣立刻稟告說：『希望大王！不要產生憂愁和毒害。剎利（Kshatriya，印度種姓制度中的武士階層）被稱為王族，爲了國家、爲了沙門（Shramana，古印度出家修行者）和婆羅門（Brahmana，印度種姓制度中的祭司階層）、爲了安撫人民，即使殺害他人也沒有罪過。先王雖然恭敬沙門，卻不能侍奉婆羅門，心中沒有平等，心中沒有平等就不是剎利。大王！現在爲了供養婆羅門，殺害了先王，會有什麼罪過呢？大王！實際上並沒有殺害。所謂殺害，是殺害壽命。壽命的名稱是風氣，風氣的性質是不可殺害的，怎麼能說殺害了生命而會有罪呢？希望大王！不要再憂愁痛苦了。為什麼呢？』 『如果經常憂愁痛苦，憂愁就會增長。如同人喜歡睡覺，睡覺就會增多。貪圖淫慾、嗜好飲酒，也是如此。』 『正如大王所說，世上沒有良醫來治療，現在有一位大師，名叫尼乾陀若提子（Nigantha Nataputta，耆那教的創始人），他一切知見，憐憫眾生，善於瞭解眾生各種根性的利鈍，通達一切隨宜的教法。
【English Translation】 English version 'Those who can see him, all their sins will be extinguished.' The king immediately replied, 'If there is indeed such a person who can eliminate my sins, I shall take refuge in him.' Then there was a minister named Fearless, who went to the king and said, 'Great King! In this world, there are foolish people who experience a hundred joys and a hundred sorrows, a hundred sleeps and a hundred awakenings, a hundred frights and a hundred cries in a single day. Wise people do not have these things. Great King! Why are you so sorrowful, as if you have lost a companion, as if you have fallen into deep mud with no one to pull you out, as if you are thirsty and cannot get water, like a lost person without a guide, like a sick person without a doctor to heal, like a ship broken at sea with no one to rescue? Great King! Is it your body that is in pain, or your mind?' The king immediately replied, 'How can my body and mind not be in pain? I have been close to evil friends, not considering the faults of speech. The former king was unjustly and violently killed. I now know for certain that I will fall into hell, and there is no good doctor to save me.' The minister immediately reported, 'May the Great King! Not generate sorrow and poison. Kshatriyas (the warrior caste in the Indian caste system) are called the royal lineage. For the sake of the country, for the sake of the Shramanas (ascetics in ancient India) and Brahmins (the priestly caste in the Indian caste system), and for the sake of pacifying the people, even if they kill others, there is no sin. Although the former king respected the Shramanas, he could not serve the Brahmins. His heart was not equal, and if his heart was not equal, then he was not a Kshatriya. Great King! Now, for the sake of offering to the Brahmins, you killed the former king. What sin would there be? Great King! In reality, there was no killing. What is called killing is killing life. The name of life is wind-energy, and the nature of wind-energy cannot be killed. How can it be said that killing life is a sin? May the Great King! Not be sorrowful and distressed anymore. Why is that?' 'If one is constantly sorrowful and distressed, the sorrow will increase. Just as a person who likes to sleep will sleep more. The same is true for those who are greedy for lust and addicted to alcohol.' 'As the Great King said, there is no good doctor in the world to heal. Now there is a great master named Nigantha Nataputta (the founder of Jainism), who knows all, has compassion for all beings, is skilled in understanding the sharpness and dullness of the various faculties of beings, and is versed in all teachings that are appropriate.'
方便，世間八法所不能污，寂靜修習清凈梵行，為諸弟子說如是言：『無施、無善、無父無母、無今世後世、無阿羅漢、無修、無道，一切眾生經八萬劫，于生死輪自然得脫，有罪無罪悉亦如是；如四大河，所謂辛頭、恒河、博叉、私陀，悉入大海，無有差別。一切眾生亦復如是，得解脫時，悉無差別。』是師今在王舍城住，唯愿大王速往其所，若得見者眾罪消除。」
王即答言：「審有是師能除我罪，我當歸依。」
爾時大醫，名曰耆婆，往至王所白言：「大王！得安眠不？」
王即以偈答言：
「若有能永斷， 一切諸煩惱， 不貪染三界， 乃得安隱眠。 若得大涅槃， 演說甚深義， 名真婆羅門， 乃得安隱眠。 身無諸惡業， 口離於四過， 心無有疑網， 乃得安隱眠。 身心無熱惱， 安住寂靜處， 獲致無上樂， 乃得安隱眠。 心無有取著， 遠離諸怨仇， 常和無諍訟， 乃得安隱眠。 若不造惡業， 心常懷慚愧， 信惡有果報， 乃得安隱眠。 敬養于父母， 不害一生命， 不盜他財物， 乃得安隱眠。 調伏于諸根， 親近善知識， 破壞四魔眾， 乃得安隱眠。 不見吉不吉， 及以苦
【現代漢語翻譯】 現代漢語譯本 『方便（Upaya，指善巧的方法），不受世間八法（指利、衰、毀、譽、稱、譏、苦、樂）所污染，寂靜地修習清凈的梵行（Brahmacarya，指清凈的行為），為他的弟子們這樣說：』沒有佈施，沒有善行，沒有父親母親，沒有今生來世，沒有阿羅漢（Arhat，指斷盡煩惱的聖者），沒有修行，沒有道，一切眾生經歷八萬劫（Kalpa，指極長的時間單位），在生死輪迴中自然解脫，有罪無罪都一樣；就像四大河，即辛頭河（Sindhu，印度河）、恒河（Ganga）、博叉河（Vaksu，阿姆河）、私陀河（Sita，錫爾河），都流入大海，沒有差別。一切眾生也像這樣，得到解脫時，都沒有差別。』這位老師現在住在王舍城（Rajagrha），希望大王您儘快去拜訪他，如果能見到他，所有的罪業都會消除。」 國王立刻回答說：『如果真的有這樣的老師能消除我的罪業，我一定會歸依他。』 當時，一位名叫耆婆（Jivaka）的著名醫生來到國王面前，問道：『大王，您睡得安穩嗎？』 國王用偈語回答說： 『如果有人能永遠斷除一切煩惱，不貪戀三界（指欲界、色界、無色界），才能安穩入眠。 如果能證得大涅槃（Mahaparinirvana，指徹底的解脫），宣說甚深的道理，被稱為真正的婆羅門（Brahmana，指修行者），才能安穩入眠。 如果身不造作惡業，口遠離四種過失（指妄語、兩舌、惡口、綺語），心中沒有疑惑，才能安穩入眠。 如果身心沒有熱惱，安住在寂靜之處，獲得無上的快樂，才能安穩入眠。 如果心中沒有執著，遠離一切怨恨，常常和睦沒有爭訟，才能安穩入眠。 如果不造作惡業，心中常常懷有慚愧，相信惡有惡報，才能安穩入眠。 如果尊敬供養父母，不傷害任何生命，不偷盜他人的財物，才能安穩入眠。 如果調伏自己的諸根（指眼、耳、鼻、舌、身、意），親近善知識，破壞四魔（指煩惱魔、五陰魔、死魔、天魔）的勢力，才能安穩入眠。 如果不見吉兇，以及苦樂，才能安穩入眠。
【English Translation】 English version 'Upaya (skillful means), is not defiled by the eight worldly conditions (gain, loss, disgrace, honor, praise, blame, suffering, and pleasure), practices pure Brahmacarya (holy life) in tranquility, and says to his disciples: 『There is no giving, no good deeds, no father or mother, no this world or the next, no Arhat (one who has attained enlightenment), no practice, no path. All beings, after eighty thousand kalpas (eons), will naturally be liberated in the cycle of birth and death, whether they have committed sins or not; just as the four great rivers, namely Sindhu (Indus), Ganga (Ganges), Vaksu (Oxus), and Sita (Syr Darya), all flow into the ocean without distinction. All beings are also like this; when they attain liberation, there is no difference.』 This teacher is now residing in Rajagrha (the city of kings), I hope Your Majesty will go to see him soon. If you can see him, all your sins will be eliminated.』 The king immediately replied: 『If there is indeed such a teacher who can eliminate my sins, I will take refuge in him.』 At that time, a famous physician named Jivaka came to the king and asked: 『Your Majesty, do you sleep peacefully?』 The king replied in verses: 『If one can forever cut off all afflictions, and not be greedy for the three realms (desire realm, form realm, formless realm), then one can sleep peacefully. If one can attain Mahaparinirvana (the ultimate liberation) and expound profound truths, and be called a true Brahmana (a spiritual seeker), then one can sleep peacefully. If one』s body does not commit evil deeds, one』s mouth is free from the four faults (false speech, divisive speech, harsh speech, and idle chatter), and one』s mind has no doubts, then one can sleep peacefully. If one』s body and mind have no distress, one dwells in a tranquil place, and attains supreme joy, then one can sleep peacefully. If one』s mind has no attachments, one is free from all hatred, and is always harmonious without disputes, then one can sleep peacefully. If one does not commit evil deeds, one』s mind is always filled with shame, and one believes in the consequences of evil, then one can sleep peacefully. If one respects and supports one』s parents, does not harm any life, and does not steal others』 possessions, then one can sleep peacefully. If one subdues one』s senses (eyes, ears, nose, tongue, body, and mind), associates with good teachers, and destroys the power of the four maras (affliction mara, skandha mara, death mara, and deva mara), then one can sleep peacefully. If one does not see good or bad, as well as suffering and pleasure, then one can sleep peacefully.'
樂等， 為諸眾生故， 輪轉于生死， 若能如是者， 乃得安隱眠。 誰得安隱眠？ 所謂諸佛是。 深觀空三昧， 身心安不動。 誰得安隱眠？ 所謂慈悲者， 常修不放逸， 視眾如一子。 眾生無明冥， 不見煩惱果， 常造諸惡業， 不得安隱眠。 若為于自身， 及以他人身， 造作十惡業， 不得安隱眠。 若言為樂故， 害父無過咎， 隨是惡知識， 不得安隱眠。 若食過節度， 冷飲而過差， 如是則病苦， 不得安隱眠。 若於王有過， 邪念他婦女， 及行壙路者， 不得安隱眠。 持戒果未熟， 太子未紹位， 盜者未獲財， 不得安隱眠。
「耆婆！我今病重，于正法王，興惡逆害，一切良醫妙藥、咒術、善巧、瞻病所不能治。何以故？我父法王如法治國，實無辜咎，橫加逆害。如魚處陸，當有何樂？如鹿在𣚦，初無歡心；如人自知命不終日；如王失國逃迸他土；如人聞病不可療治；如破戒者聞說罪過。我昔曾聞智者說言：『身口意業若不清凈，當知是人必墮地獄。』我亦如是，云何當得安隱眠耶？今我又無無上大醫，演說法藥，除我病苦。」
耆婆答言：「善哉，善哉！王雖作罪，心生重
【現代漢語翻譯】 現代漢語譯本 爲了所有眾生，在生死輪迴中輾轉，如果能夠這樣，才能安穩入眠。 誰能安穩入眠？就是那些諸佛（Buddha，覺悟者）。 他們深刻地觀察空的禪定（Samadhi，專注），身心安穩不動。 誰能安穩入眠？就是那些慈悲的人，他們常常修行不懈怠，看待眾生如同自己的孩子。 眾生處在無明的黑暗中，看不到煩惱的後果，常常造作各種惡業，所以不能安穩入眠。 如果爲了自己或者他人，造作十種惡業，就不能安穩入眠。 如果說爲了享樂，就去傷害父親而認為沒有過錯，跟隨這樣的惡知識，就不能安穩入眠。 如果飲食過量，或者喝冷飲過度，就會生病痛苦，不能安穩入眠。 如果對國王有不敬的行為，或者邪念別人的妻子，或者在荒涼的道路上行走，就不能安穩入眠。 如果持戒的果報還沒有成熟，太子還沒有繼承王位，盜賊還沒有獲得財物，就不能安穩入眠。 『耆婆（Jivaka，名醫）！我現在病得很重，因為對正法之王（Dharmaraja，以佛法治國的國王）做了惡逆的傷害，一切良醫、妙藥、咒術、善巧的醫術都不能治好我的病。為什麼呢？因為我的父王如法治理國家，實在沒有過錯，我卻橫加傷害。就像魚離開了水，會有什麼快樂呢？就像鹿在陷阱里，不會有歡喜的心情；就像人知道自己活不過今天；就像國王失去了國家逃到其他地方；就像人聽到自己的病無法醫治；就像破戒的人聽到別人說他的罪過。我以前聽智者說過：』如果身口意不清凈，這個人必定會墮入地獄。』我也是這樣，怎麼能安穩入眠呢？現在我又沒有無上的大醫，來演說佛法之藥，解除我的病苦。』 耆婆（Jivaka）回答說：『太好了，太好了！大王雖然犯了罪，但心中生起了深深的懺悔，這已經是非常難得了。』
【English Translation】 English version For the sake of all beings, they revolve in the cycle of birth and death; if they can do this, then they can sleep peacefully. Who can sleep peacefully? Those are the Buddhas (enlightened ones). They deeply contemplate the Samadhi (meditation) of emptiness, their body and mind are stable and unmoving. Who can sleep peacefully? Those are the compassionate ones, who constantly practice diligence and regard all beings as their own children. Beings are in the darkness of ignorance, unable to see the consequences of afflictions, and constantly create various evil deeds, therefore they cannot sleep peacefully. If one commits the ten evil deeds for oneself or others, one cannot sleep peacefully. If one says that it is for pleasure to harm one's father and thinks there is no fault, and follows such evil teachers, one cannot sleep peacefully. If one overeats or drinks cold drinks excessively, one will become sick and suffer, and cannot sleep peacefully. If one is disrespectful to the king, or has evil thoughts about another's wife, or walks on desolate roads, one cannot sleep peacefully. If the fruit of keeping precepts has not yet ripened, the crown prince has not yet inherited the throne, and the thief has not yet obtained wealth, one cannot sleep peacefully. 『Jivaka (a famous physician)! I am now very ill, because I have done evil and harm to the Dharmaraja (a king who rules by Dharma), and all good doctors, wonderful medicines, incantations, and skillful medical techniques cannot cure my illness. Why is that? Because my father, the king, ruled the country according to the Dharma, and he was truly without fault, yet I have harmed him. Like a fish out of water, what joy can there be? Like a deer in a trap, there is no joy in the heart; like a person who knows they will not live past today; like a king who has lost his country and fled to another land; like a person who hears that their illness cannot be cured; like a person who has broken precepts and hears others speak of their sins. I have heard wise people say: 『If one's body, speech, and mind are not pure, that person will surely fall into hell.』 I am like this, how can I sleep peacefully? Now I have no supreme physician to expound the medicine of the Dharma to relieve my suffering.』 Jivaka (a famous physician) replied: 『Excellent, excellent! Although the king has committed a crime, the fact that he has generated deep remorse in his heart is already very rare and precious.』
悔，而懷慚愧。大王！諸佛世尊常說是言：『有二白法，能救眾生：一慚、二愧。慚者自不作罪，愧者不教他作；慚者內自羞恥，愧者發露向人；慚者羞人，愧者羞天；是名慚愧。無慚愧者不名為人，名為畜生。有慚愧故，則能恭敬父母師長；有慚愧故，說有父母兄弟姊妹。』善哉大王！具有慚愧。大王且聽，臣聞佛說：『智者有二：一者不造諸惡，二者作已懺悔；愚者亦二，一者作罪，二者覆藏。雖先作惡后能發露，悔已慚愧更不敢作，猶如濁水置之明珠，以珠威力水即為清；如煙雲除，月則清明。作惡能悔，亦復如是。』王若懺悔懷慚愧者，罪即除滅，清凈如本。大王！富有二種：一者象馬、種種畜生，二者金銀、種種珍寶。像馬雖多，不敵一珠。大王！眾生亦爾，一者惡富，二者善富。多作諸惡，不如一善。臣聞佛說，修一善心，破百種惡。大王！如少金剛能壞須彌，亦如少火能燒一切，如少毒藥能害眾生，少善亦爾能破大惡。雖名少善，其實是大。何以故？破大惡故。大王！如佛所說覆藏者漏，不覆藏者則無有漏，發露悔過是故不漏。若作眾罪不覆不藏，以不覆故罪則微薄，若懷慚愧罪則消滅。大王！如水渧雖微，漸盈大器，善心亦爾，一一善心能破大惡。若覆罪者罪則增長，發露慚愧罪則消滅，是故諸佛說
【現代漢語翻譯】 現代漢語譯本 感到後悔，並懷有慚愧之心。大王！諸佛世尊常說：『有兩種白法（指善法），能夠救度眾生：一是慚，二是愧。慚是指自己不做罪惡之事，愧是指不教唆他人作惡；慚是指內心自我羞恥，愧是指向他人坦白過錯；慚是對自己感到羞恥，愧是對天道感到羞恥；這就是慚愧。沒有慚愧的人不能稱為人，只能稱為畜生。因為有慚愧，所以能夠恭敬父母師長；因為有慚愧，所以才會有父母兄弟姊妹的說法。』善哉，大王！您具有慚愧之心。大王請聽，我聽佛說：『智者有兩種表現：一是不會造作各種惡行，二是做了惡事後會懺悔；愚者也有兩種表現：一是造作罪惡，二是掩蓋罪行。雖然先做了惡事，但之後能夠坦白，懺悔後感到慚愧，並且不敢再犯，就像渾濁的水中放入明珠，憑藉明珠的力量，水就會變得清澈；又像煙雲消散，月亮就會清明。作惡后能夠懺悔，也是如此。』大王如果懺悔並懷有慚愧之心，罪過就會消除，恢復清凈的本性。大王！富有兩種：一是象馬、各種牲畜，二是金銀、各種珍寶。像馬雖然多，也比不上一顆寶珠。大王！眾生也是如此，一是惡的富有，二是善的富有。多做各種惡事，不如做一件善事。我聽佛說，修持一顆善心，可以破除百種惡行。大王！就像少量的金剛可以摧毀須彌山（佛教中的山名），也像少量的火可以燃燒一切，又像少量的毒藥可以傷害眾生，少量的善行也是如此，可以破除大的惡行。雖然名為少善，實際上是大的。為什麼呢？因為它能破除大的惡行。大王！就像佛所說，掩蓋罪過就會有漏洞，不掩蓋罪過就不會有漏洞，坦白悔過所以不會有漏洞。如果做了各種罪行，不掩蓋不隱藏，因為不掩蓋，罪過就會變得微薄，如果懷有慚愧之心，罪過就會消滅。大王！就像水滴雖然微小，逐漸可以充滿大器皿，善心也是如此，每一個善心都能破除大的惡行。如果掩蓋罪過，罪過就會增長，坦白慚愧，罪過就會消滅，所以諸佛說。
【English Translation】 English version Repent, and feel shame and remorse. Great King! The Buddhas, the World Honored Ones, often say: 『There are two white dharmas (referring to good dharmas) that can save sentient beings: one is shame (慚, chan), and the other is remorse (愧, kui). Shame means not committing sins oneself, and remorse means not teaching others to commit sins; shame means feeling inner self-shame, and remorse means confessing faults to others; shame is being ashamed of oneself, and remorse is being ashamed before heaven; this is called shame and remorse. Those without shame and remorse cannot be called human beings, but are called beasts. Because of shame and remorse, one can respect parents and teachers; because of shame and remorse, there is the concept of parents, siblings. 』Excellent, Great King! You possess shame and remorse. Great King, please listen, I heard the Buddha say: 『The wise have two aspects: one is not creating various evils, and the other is repenting after committing evil deeds; the foolish also have two aspects: one is creating sins, and the other is concealing sins. Although one has committed evil deeds first, if one can confess later, feel shame after repenting, and dare not commit them again, it is like placing a bright pearl in muddy water, and with the power of the pearl, the water will become clear; it is like the smoke and clouds dispersing, and the moon will become clear. Being able to repent after committing evil is also like this.』 If the Great King repents and has shame and remorse, the sins will be eliminated, and the original purity will be restored. Great King! There are two kinds of wealth: one is elephants, horses, and various livestock, and the other is gold, silver, and various treasures. Although there are many elephants and horses, they are not as valuable as a single pearl. Great King! Sentient beings are also like this, one is evil wealth, and the other is good wealth. Doing many evil deeds is not as good as doing one good deed. I heard the Buddha say that cultivating one good thought can break a hundred kinds of evil deeds. Great King! Just as a small amount of diamond can destroy Mount Sumeru (a mountain in Buddhism), just as a small amount of fire can burn everything, and just as a small amount of poison can harm sentient beings, a small amount of good deeds is also like this, it can break great evil deeds. Although it is called a small good deed, it is actually great. Why? Because it can break great evil deeds. Great King! Just as the Buddha said, concealing sins will have leaks, not concealing sins will not have leaks, confessing and repenting will therefore not have leaks. If one commits various sins, without concealing or hiding them, because of not concealing them, the sins will become insignificant, and if one has shame and remorse, the sins will be eliminated. Great King! Just as a drop of water, although small, can gradually fill a large vessel, good thoughts are also like this, each good thought can break great evil deeds. If one conceals sins, the sins will increase, confessing with shame and remorse, the sins will be eliminated, therefore the Buddhas say.
有智者不覆藏罪。善哉大王！能信因果、信業、信報，唯愿大王莫懷愁怖。若有眾生造作諸罪，覆藏不悔心無慚愧，不見因果及以業報，不能咨啟有智之人不近善友，如是之人一切良醫乃至瞻病所不能治。如迦摩羅病世醫拱手，覆罪之人亦復如是。云何罪人？謂一闡提。一闡提者，不信因果，無有慚愧，不信業報，不見現在及未來世，不親善友，不隨諸佛所說教戒，如是之人名一闡提，諸佛世尊所不能治。何以故？如世死屍，醫不能治。一闡提者亦復如是，諸佛世尊所不能治。大王今者非一闡提，云何而言不可救療？
「如王所言無能治者，大王當知，迦毗羅城凈飯王子，姓瞿曇氏，字悉達多，無師覺悟，自然而得阿耨多羅三藐三菩提，三十二相、八十種好莊嚴其身，具足十力、四無所畏、一切知見、大慈大悲，憐愍一切如羅睺羅，隨善眾生如犢逐母，知時而說，非時不語，實語、凈語、妙語、義語、法語、一語，能令眾生永離煩惱。善知眾生諸根心性，隨宜方便無不通達。其智高大如須彌山，深邃廣遠猶如大海。是佛世尊有金剛智，能破眾生一切惡罪，若言不能，無有是處。今者去此十二由旬，在拘尸那城娑羅雙樹間，而為無量阿僧祇等諸菩薩僧，演種種法：若有、若無、若有為、若無為、若有漏、若無漏、
【現代漢語翻譯】 現代漢語譯本：有智慧的人不會隱瞞自己的罪過。大王您做得很好！能夠相信因果、相信業力、相信報應，只希望大王不要憂愁恐懼。如果有的眾生造作各種罪業，隱瞞不懺悔，心中沒有慚愧，不相信因果和業報，不能向有智慧的人請教，不親近善友，這樣的人，即使所有的良醫甚至照顧病人的人都不能醫治。就像迦摩羅病（一種難以治癒的疾病）一樣，世間的醫生也束手無策，隱瞞罪過的人也是如此。什麼樣的人是罪人呢？就是指一闡提（斷善根的人）。所謂一闡提，就是不相信因果，沒有慚愧心，不相信業報，看不到現在和未來的世界，不親近善友，不聽從諸佛所說的教誨，這樣的人稱為一闡提，諸佛世尊也不能醫治。為什麼呢？就像世間的死屍，醫生不能醫治一樣。一闡提也是如此，諸佛世尊也不能醫治。大王您現在不是一闡提，怎麼能說不可救治呢？ 正如大王所說沒有能醫治的人，大王應當知道，迦毗羅城（釋迦牟尼佛的故鄉）的凈飯王子（釋迦牟尼佛的父親），姓瞿曇（釋迦牟尼佛的姓氏），字悉達多（釋迦牟尼佛的名字），沒有老師就覺悟了，自然而然地獲得了阿耨多羅三藐三菩提（無上正等正覺），以三十二相、八十種好莊嚴自身，具足十力（佛的十種力量）、四無所畏（佛的四種無畏懼的品質）、一切知見（佛的一切智慧和見解）、大慈大悲，憐憫一切眾生如同羅睺羅（釋迦牟尼佛的兒子），對待善良的眾生如同小牛跟隨母親，知道時機而說法，不是時機就不說，說真實的話、清凈的話、美妙的話、有意義的話、符合佛法的話，一句話就能讓眾生永遠脫離煩惱。善於瞭解眾生的各種根器和心性，隨順眾生的根器方便教化，沒有不通達的。他的智慧高大如須彌山（佛教中的聖山），深邃廣遠猶如大海。這位佛世尊有金剛智（堅不可摧的智慧），能破除眾生的一切惡罪，如果說不能，沒有這樣的道理。現在他距離這裡十二由旬（古印度長度單位），在拘尸那城（佛陀涅槃的地方）的娑羅雙樹間，為無量阿僧祇（極大的數字）等諸菩薩僧，演說種種佛法：若有、若無、若有為、若無為、若有漏、若無漏、
【English Translation】 English version: A wise person does not conceal their sins. Well done, Great King! You are able to believe in cause and effect, believe in karma, and believe in retribution. I only wish that Your Majesty would not be sorrowful or fearful. If there are sentient beings who commit various sins, conceal them without repentance, have no shame in their hearts, do not believe in cause and effect and karmic retribution, are unable to seek guidance from wise people, and do not associate with good friends, such people cannot be cured by all good doctors or even those who care for the sick. Just like the disease of Kamala (a difficult-to-cure disease), where worldly doctors are helpless, those who conceal their sins are the same. What kind of person is a sinner? It refers to an Icchantika (a person who has severed their roots of goodness). An Icchantika is one who does not believe in cause and effect, has no sense of shame, does not believe in karmic retribution, does not see the present and future worlds, does not associate with good friends, and does not follow the teachings of the Buddhas. Such a person is called an Icchantika, and even the Buddhas cannot cure them. Why is that? It is like a corpse in the world, which doctors cannot cure. An Icchantika is also like that, and the Buddhas cannot cure them. Your Majesty is not an Icchantika now, so how can you say that you cannot be cured? As Your Majesty says that there is no one who can cure, Your Majesty should know that the prince of Kapilavastu (the hometown of Shakyamuni Buddha), Prince Siddhartha, of the Gautama clan (the family name of Shakyamuni Buddha), whose name was Siddhartha (the given name of Shakyamuni Buddha), awakened without a teacher and naturally attained Anuttara-samyak-sambodhi (supreme perfect enlightenment), adorned his body with the thirty-two marks and eighty minor marks, possessed the ten powers (ten powers of a Buddha), the four fearlessnesses (four qualities of fearlessness of a Buddha), all-knowing wisdom and views, great compassion and great mercy, and had compassion for all beings like Rahula (the son of Shakyamuni Buddha). He treats good beings like a calf following its mother, speaks at the right time, does not speak at the wrong time, speaks truthfully, purely, wonderfully, meaningfully, and in accordance with the Dharma. One word can enable beings to be free from afflictions forever. He is skilled in understanding the various faculties and minds of beings, and is able to teach them according to their capacities, without anything he does not understand. His wisdom is as high as Mount Sumeru (a sacred mountain in Buddhism), and as deep and vast as the ocean. This Buddha, the World Honored One, has Vajra wisdom (indestructible wisdom), which can break all the evil sins of beings. If it is said that he cannot, there is no such reason. Now he is twelve yojanas (an ancient Indian unit of distance) away from here, in the Sala grove in Kushinagar (the place where the Buddha attained Nirvana), and is expounding various Dharmas to countless Asankhyeya (an extremely large number) Bodhisattvas and monks: whether there is, whether there is not, whether conditioned, whether unconditioned, whether defiled, whether undefiled,
若煩惱果、若善法果、若色法、若非色法、若非色、非非色法、若我、若非我、若非我、非非我、若常、若非常、若非常、非非常、若樂、若非樂、若非樂、非非樂、若相、若非相、若非相、非非相、若斷、若非斷、若非斷、非非斷、若世，若出世、若非世、非出世、若乘、若非乘、若非乘非非乘、若自作自受、若自作他受、若無作無受。大王！若當於佛所，聞無作無受，所有重罪即當消滅。
「王今且聽，釋提桓因命將欲終，有五相現：一者衣裳垢膩，二者頭上花萎，三者身體臭穢，四者腋下汗出，五者不樂本座。時天帝釋或於靜處，若見沙門、若婆羅門，即至其所，生於佛想。爾時沙門及婆羅門見帝釋來，深自慶幸，即說是語：『天主！我今歸依于汝。』釋聞是已，乃知非佛。復自念言：『彼若非佛，不能治我五退沒相。』是時御臣名般遮尸，語帝釋言：『憍尸迦！乾闥婆王名敦浮樓，其王有女，字須跋陀，王若能以此女見與，臣當示王除衰相處。』釋即答言：『善男子！毗摩質多阿修羅王有女舍脂，是吾所敬，卿若必能示吾消滅惡相處者，猶當相與，況須跋陀？』『憍尸迦！有佛世尊字釋迦牟尼，今者在於王舍大城，若能往彼咨稟未聞，衰沒之相必得除滅。』『善男子！若佛世尊審能滅者，便可回駕至其
【現代漢語翻譯】 現代漢語譯本：如果說煩惱的果報，如果說善法的果報，如果說色法（物質現象），如果說非色法（精神現象），如果說非色（不是物質），非非色法（不是非物質），如果說我（自我），如果說非我（無我），如果說非我（不是自我），非非我（不是非自我），如果說常（永恒），如果說非常（無常），如果說非常（不是永恒），非非常（不是無常），如果說樂（快樂），如果說非樂（不快樂），如果說非樂（不是快樂），非非樂（不是不快樂），如果說相（表象），如果說非相（無表象），如果說非相（不是表象），非非相（不是無表象），如果說斷（斷滅），如果說非斷（不斷滅），如果說非斷（不是斷滅），非非斷（不是不斷滅），如果說世（世間），如果說出世（出世間），如果說非世（不是世間），非出世（不是出世間），如果說乘（乘載），如果說非乘（非乘載），如果說非乘非非乘（既不是乘載也不是非乘載），如果說自作自受（自己造作自己承受），如果說自作他受（自己造作他人承受），如果說無作無受（沒有造作也沒有承受）。大王！如果能在佛陀那裡，聽到無作無受的道理，所有深重的罪業就會消滅。 大王您且聽著，釋提桓因（帝釋天）的壽命將要終結時，會出現五種衰敗的徵兆：一是衣服變得污垢油膩，二是頭上的花朵枯萎，三是身體散發臭味，四是腋下流汗，五是不喜歡自己原來的座位。當時，天帝釋有時在安靜的地方，如果見到沙門（出家修行者）或婆羅門（祭司），就會到他們那裡，產生對佛陀的敬意。那時，沙門和婆羅門見到帝釋天來，內心非常慶幸，就說：『天主！我現在歸依您。』帝釋天聽到這些話后，才知道他們不是佛陀。又自己想：『他們如果不是佛陀，就不能消除我這五種衰敗的徵兆。』這時，他的御臣名叫般遮尸，對帝釋天說：『憍尸迦（帝釋天的別名）！乾闥婆王（天神）名叫敦浮樓，他的女兒名叫須跋陀，大王如果能把這個女兒給我，我就可以告訴大王消除衰敗徵兆的方法。』帝釋天回答說：『善男子！毗摩質多阿修羅王（魔王）的女兒舍脂，是我所敬重的，你如果真的能告訴我消除衰敗徵兆的方法，我尚且可以把她給你，何況是須跋陀呢？』『憍尸迦！有一位佛陀世尊，名叫釋迦牟尼，現在在王舍大城，如果能去那裡請教他未曾聽聞的道理，衰敗的徵兆必定可以消除。』『善男子！如果佛陀世尊真的能消除這些徵兆，就可以迴轉車駕到他那裡。』
【English Translation】 English version: If there is the fruit of affliction, if there is the fruit of wholesome dharma, if there is form (material phenomena), if there is non-form (mental phenomena), if there is non-form (not material), if there is non-non-form (not non-material), if there is self (ego), if there is non-self (no-ego), if there is non-self (not ego), if there is non-non-self (not non-ego), if there is permanence, if there is impermanence, if there is impermanence (not permanent), if there is non-impermanence (not impermanent), if there is pleasure, if there is non-pleasure, if there is non-pleasure (not pleasure), if there is non-non-pleasure (not non-pleasure), if there is appearance, if there is non-appearance, if there is non-appearance (not appearance), if there is non-non-appearance (not non-appearance), if there is cessation, if there is non-cessation, if there is non-cessation (not cessation), if there is non-non-cessation (not non-cessation), if there is the world, if there is transcendence of the world, if there is non-world (not the world), if there is non-transcendence of the world (not transcendence of the world), if there is a vehicle, if there is non-vehicle, if there is non-vehicle and non-non-vehicle (neither vehicle nor non-vehicle), if there is self-made self-suffering, if there is self-made other-suffering, if there is no-making no-suffering. Great King! If one hears about no-making no-suffering from the Buddha, all heavy sins will be eliminated. Great King, listen now, when Śakra Devānām Indra (the ruler of the gods) is about to die, five signs appear: first, his clothes become dirty and greasy; second, the flowers on his head wither; third, his body emits a foul odor; fourth, sweat comes out from his armpits; and fifth, he dislikes his original seat. At that time, Śakra Devānām Indra, sometimes in a quiet place, if he sees a śramaṇa (ascetic) or a Brahmin (priest), he goes to them, generating respect for the Buddha. Then, the śramaṇas and Brahmins, seeing Śakra Devānām Indra coming, are very happy and say: 『Lord of the gods! I now take refuge in you.』 Upon hearing this, Śakra Devānām Indra knows that they are not the Buddha. He thinks to himself: 『If they are not the Buddha, they cannot cure my five signs of decline.』 At this time, his minister named Pañcaśikha, says to Śakra Devānām Indra: 『Kauśika (another name for Śakra Devānām Indra)! The Gandharva King (a celestial musician) named Dundubhi, has a daughter named Subhadrā. If the king can give this daughter to me, I will show the king how to eliminate the signs of decline.』 Śakra Devānām Indra replies: 『Good man! Śacī, the daughter of the Asura King (demon king) Vimalacitra, is the one I respect. If you can truly show me how to eliminate the signs of decline, I would even give her to you, let alone Subhadrā.』 『Kauśika! There is a Buddha, the World Honored One, named Śākyamuni, who is now in the great city of Rājagṛha. If you can go there and inquire about what you have not heard, the signs of decline will surely be eliminated.』 『Good man! If the Buddha, the World Honored One, can truly eliminate these signs, then we can turn the chariot and go to him.』
住處。』御臣奉命即回車乘，到王舍城耆阇崛山，至於佛所頭面禮足，卻坐一面，白佛言：『世尊！天人之中誰為繫縛？』『憍尸迦！慳、貪、嫉妒。』又言：『慳貪嫉妒，因何而生？』答言：『因無明生。』又言：『無明覆因何生？』答言：『因放逸生。』又言：『放逸復因何生？』答言：『因顛倒生。』又言：『顛倒復因何生？』答言：『因疑心生。』『世尊！顛倒之法因疑生者，實如聖教。何以故？我有疑心，以疑心故，則生顛倒，于非世尊，生世尊想。我今見佛，疑網即除，疑網除故顛倒亦盡，顛倒盡故，無有慳心乃至妒心。』佛言：『汝言無有慳妒心者，汝今已得阿那含耶，阿那含者無有貪心。若無貪心，云何為命來至我所？而阿那含實不求命。』『世尊！有顛倒者則有求命，無顛倒者則不求命。然我今者實不求命，所欲求者，唯佛法身及佛智慧。』『憍尸迦！求佛法身及佛智慧，將來之世必當得之。』爾時帝釋聞佛說已，五衰沒相即時消滅，便起作禮，繞佛三匝，恭敬合掌而白佛言：『世尊！我今即死即生、失命得命，又聞佛記當得阿耨多羅三藐三菩提，是為更生為更得命。世尊！一切人天，云何增益？復以何緣，而致損減？』『憍尸迦！斗諍因緣，人天損減；善修和敬，則得增益。』『世尊！若以斗諍
【現代漢語翻譯】 現代漢語譯本： 住所。』御臣奉命立即返回車駕，到達王舍城耆阇崛山（Grdhrakuta，又名靈鷲山），來到佛陀所在之處，以頭面禮拜佛足，然後退坐一旁，向佛陀稟告說：『世尊！天人之中，是誰被束縛？』佛陀回答說：『憍尸迦（Kausika，帝釋天的別名）！是慳吝、貪婪、嫉妒。』帝釋又問：『慳吝、貪婪、嫉妒，因何而生？』佛陀回答說：『因無明而生。』帝釋又問：『無明又因何而生？』佛陀回答說：『因放逸而生。』帝釋又問：『放逸又因何而生？』佛陀回答說：『因顛倒而生。』帝釋又問：『顛倒又因何而生？』佛陀回答說：『因疑心而生。』『世尊！顛倒之法因疑心而生，確實如聖教所說。為什麼呢？因為我有疑心，因為有疑心，就產生顛倒，把不是世尊的，當成世尊。我現在見到佛陀，疑網立即消除，疑網消除，顛倒也隨之消失，顛倒消失，就沒有慳吝心乃至嫉妒心。』佛陀說：『你說沒有慳吝嫉妒心，你現在已經證得阿那含（Anagamin，不還果）了嗎？阿那含是沒有貪心的。如果沒有貪心，為何爲了求生而來到我這裡？而阿那含實際上是不求生的。』『世尊！有顛倒的人就會求生，沒有顛倒的人就不會求生。然而我今天確實不求生，所求的，唯有佛陀的法身和佛陀的智慧。』『憍尸迦！求佛陀的法身和佛陀的智慧，將來必定能夠得到。』當時，帝釋聽到佛陀的說法后，五衰之相立即消失，便起身向佛陀作禮，繞佛三圈，恭敬合掌，向佛陀稟告說：『世尊！我如今即死即生、失命得命，又聽到佛陀授記我將來會證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），這算是更生還是更得命呢？世尊！一切人天，如何增長福德？又因何緣故，而導致損減？』佛陀回答說：『憍尸迦！因鬥爭的緣故，人天福德損減；善於修習和睦恭敬，就能得到增長。』『世尊！如果因為鬥爭
【English Translation】 English version: 'dwelling place.' The minister, upon receiving the order, immediately returned to his chariot and went to Mount Grdhrakuta (Vulture Peak) in Rajagriha, where the Buddha was. He bowed his head to the Buddha's feet, then sat to one side and said to the Buddha, 'World Honored One! Among gods and humans, who is bound?' The Buddha replied, 'Kausika (another name for Indra, the king of gods)! It is stinginess, greed, and jealousy.' He then asked, 'From what do stinginess, greed, and jealousy arise?' The Buddha answered, 'They arise from ignorance.' He further asked, 'From what does ignorance arise?' The Buddha answered, 'It arises from negligence.' He further asked, 'From what does negligence arise?' The Buddha answered, 'It arises from perversion.' He further asked, 'From what does perversion arise?' The Buddha answered, 'It arises from doubt.' 'World Honored One! The principle that perversion arises from doubt is indeed as the holy teachings say. Why is that? Because I have doubt, and because of doubt, perversion arises, and I think of someone who is not the World Honored One as the World Honored One. Now that I have seen the Buddha, the net of doubt is immediately removed. With the removal of the net of doubt, perversion also ceases. With the cessation of perversion, there is no stinginess, nor even jealousy.' The Buddha said, 'If you say you have no stinginess or jealousy, have you now attained Anagamin (Non-Returner)? Anagamins have no greed. If you have no greed, why did you come to me seeking life? Anagamins do not seek life.' 'World Honored One! Those with perversion seek life, while those without perversion do not seek life. However, I do not seek life today. What I seek is only the Dharma body of the Buddha and the wisdom of the Buddha.' 'Kausika! Seeking the Dharma body of the Buddha and the wisdom of the Buddha, you will surely attain them in the future.' At that time, upon hearing the Buddha's words, the signs of the five declines of Indra immediately disappeared. He then rose, bowed to the Buddha, circumambulated the Buddha three times, respectfully joined his palms, and said to the Buddha, 'World Honored One! I am now dying and being born, losing life and gaining life. Also, I have heard the Buddha's prediction that I will attain Anuttara-samyak-sambodhi (Supreme Perfect Enlightenment). Is this considered rebirth or gaining life? World Honored One! How do all humans and gods increase their merit? And for what reasons do they decrease it?' The Buddha replied, 'Kausika! Due to the causes of strife and contention, the merit of humans and gods decreases. By diligently practicing harmony and respect, they can increase it.' 'World Honored One! If because of strife'
而損減者，我從今日更不復與阿修羅戰。』佛言：『善哉，善哉！憍尸迦！諸佛世尊說忍辱法，是阿耨多羅三藐三菩提因。』
「爾時釋提桓因，即前禮佛，於是還去。大王！如來以能除諸惡相，是故稱佛不可思議。王若往者，所有重罪必當得除。大王且聽，有婆羅門子，字曰不害，以殺無量諸眾生故名鴦崛魔。復欲害母，噁心起時，身亦隨動，身心動者即五逆因，五逆因故必墮地獄。后見佛時身心俱動，復欲生害，身心動者即五逆因，五逆因故當入地獄。是人得遇如來大師，即時得滅地獄因緣，發阿耨多羅三藐三菩提心，是故稱佛為無上醫，非六師也。
「大王！復有須毗羅王子，其父瞋之，截其手足，推之深井。其母矜愍，使人牽出，將至佛所。尋見佛時，手足還具，即發阿耨多羅三藐三菩提心。大王！以見佛故，得現果報，是故稱佛為無上醫，非六師也。
「大王！如恒河邊有諸餓鬼，其數五百，于無量歲，初不見水，雖至河上，純見流火，飢渴所逼發聲號哭。爾時如來，在其河側，郁曇缽林，坐一樹下。時諸餓鬼來至佛所，白佛言：『世尊！我等飢渴，命將不遠。』佛言：『恒河流水，汝何不飲？』鬼即答言：『如來見水，我則見火。』佛言：『恒河清流，實無火也，以惡業故心自顛倒，
【現代漢語翻譯】 現代漢語譯本 『如果我（的力量）減弱，我從今天起不再與阿修羅（Asura，一種好戰的神）作戰。』佛陀說：『好啊，好啊！憍尸迦（Kauśika，即帝釋天）！諸佛世尊所說的忍辱法，是證得阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）的因。』 當時，釋提桓因（Śakra devānām indra，即帝釋天）立即上前禮拜佛陀，然後返回。大王！如來能夠消除一切惡相，因此被稱為不可思議的佛。大王如果前往（佛陀處），所有重罪必定能夠消除。大王請聽，有一位婆羅門之子，名叫不害，因為殺害了無數眾生，所以被稱為鴦崛魔（Aṅgulimāla，意為『指鬘』）。他又想殺害母親，惡念生起時，身體也隨之動搖，身心動搖就是五逆（pañcānantarya，指殺父、殺母、殺阿羅漢、破和合僧、出佛身血）之因，因為五逆之因必定墮入地獄。後來見到佛陀時，身心再次動搖，又想生起殺害之心，身心動搖就是五逆之因，因為五逆之因應當墮入地獄。這個人得遇如來大師，立刻消滅了地獄的因緣，發起了阿耨多羅三藐三菩提心，因此稱佛為無上醫，而不是六師（指當時六種外道）。 大王！還有須毗羅王子，他的父親嗔恨他，砍斷他的手腳，把他推入深井。他的母親憐憫他，派人把他拉出來，帶到佛陀那裡。當他見到佛陀時，手腳立刻恢復完整，隨即發起了阿耨多羅三藐三菩提心。大王！因為見到佛陀的緣故，得到了現世的果報，因此稱佛為無上醫，而不是六師。 大王！如同恒河邊有許多餓鬼，數量有五百，在無量歲月中，從未見過水，即使到了河邊，看到的也全是流動的火焰，飢渴所逼迫而發出哭號。當時如來在恒河邊，郁曇缽（Udumbara，優曇婆羅）樹林中，坐在一棵樹下。當時這些餓鬼來到佛陀面前，對佛陀說：『世尊！我們飢渴難耐，生命即將終結。』佛陀說：『恒河流水，你們為何不喝？』餓鬼回答說：『如來看到的是水，我們看到的卻是火。』佛陀說：『恒河清流，實際上沒有火，因為你們的惡業導致內心顛倒，』
【English Translation】 English version 'If I am diminished, I will not fight with the Asuras (a type of warring deity) again from this day forward.' The Buddha said, 'Excellent, excellent! Kauśika (another name for Śakra, the king of gods)! The Dharma of patience that all Buddhas, the World Honored Ones, speak of is the cause of Anuttarā-samyak-saṃbodhi (unexcelled, perfect enlightenment).' At that time, Śakra devānām indra (Śakra, the king of gods) immediately went forward to bow to the Buddha, and then returned. Great King! The Tathagata is able to eliminate all evil appearances, therefore he is called the inconceivable Buddha. If the king goes (to the Buddha), all heavy sins will surely be eliminated. Great King, please listen, there was a Brahmin's son named Ahimsaka, who was called Aṅgulimāla (meaning 'garland of fingers') because he had killed countless beings. He also wanted to kill his mother. When the evil thought arose, his body also moved accordingly. The movement of body and mind is the cause of the five heinous crimes (pañcānantarya, killing father, killing mother, killing an Arhat, causing schism in the Sangha, and shedding the blood of a Buddha), and because of the cause of the five heinous crimes, he would surely fall into hell. Later, when he saw the Buddha, his body and mind moved again, and he wanted to kill again. The movement of body and mind is the cause of the five heinous crimes, and because of the cause of the five heinous crimes, he should enter hell. This person encountered the Tathagata, the great master, and immediately extinguished the causes of hell, and aroused the mind of Anuttarā-samyak-saṃbodhi. Therefore, the Buddha is called the supreme physician, not one of the six teachers (referring to six contemporary heterodox teachers). Great King! There was also Prince Suprabhāsa, whose father was angry with him, cut off his hands and feet, and pushed him into a deep well. His mother pitied him, sent people to pull him out, and brought him to the Buddha. When he saw the Buddha, his hands and feet were immediately restored, and he immediately aroused the mind of Anuttarā-samyak-saṃbodhi. Great King! Because of seeing the Buddha, he received the present karmic retribution. Therefore, the Buddha is called the supreme physician, not one of the six teachers. Great King! Like the many hungry ghosts by the Ganges River, there were five hundred of them. For countless years, they had never seen water. Even when they reached the river, they saw only flowing flames. Driven by hunger and thirst, they cried out. At that time, the Tathagata was by the Ganges River, in the Udumbara (a type of fig tree) grove, sitting under a tree. Then, these hungry ghosts came to the Buddha and said to the Buddha, 'World Honored One! We are hungry and thirsty, and our lives are coming to an end.' The Buddha said, 'The Ganges River is flowing, why don't you drink?' The ghosts replied, 'What the Tathagata sees as water, we see as fire.' The Buddha said, 'The Ganges is a clear stream, there is actually no fire. It is because of your evil karma that your minds are inverted,'
謂為是火。我當爲汝除滅顛倒，令汝見水。』爾時世尊，廣為諸鬼說慳貪過。諸鬼即言：『我今渴乏，雖聞法言，都不入心。』佛言：『汝若渴乏，先可入河，恣意飲之。』是諸鬼等，以佛力故，即得飲水。既飲水已，如來複為種種說法，既聞法已，悉發阿耨多羅三藐三菩提心，舍餓鬼形，得於天身。大王！是故稱佛為無上醫，非六師也。
「大王！舍婆提國群賊五百，波斯匿王，挑出其目，無有前導，不能得往至於佛所。佛憐愍故，即至賊所，慰喻之言：『善男子！善護身口，更勿造惡。』諸賊即時聞如來音，微妙清徹，尋還得眼。即于佛前合掌禮佛，而白佛言：『世尊！我今知佛慈心普覆一切眾生，非獨人天。』爾時如來即為說法。既聞法已，悉發阿耨多羅三藐三菩提心。是故如來真是世間無上良醫，非六師也。
「大王！舍婆提國有旃陀羅，名曰氣噓，殺無量人，見佛弟子大目犍連，即時得破地獄因緣，而得上生三十三天。以有如是聖弟子故，稱佛如來為無上醫，非六師也。
「大王！波羅捺城，有長者子，名阿逸多，淫匿其母，以是因緣，殺戮其父。其母復與外人共通，子既知已，便復害之。有阿羅漢是其知識，於此知識復生愧恥，即便殺之。殺已即到祇桓精舍，求欲出家。時諸比丘具知
【現代漢語翻譯】 現代漢語譯本：佛說：『你們以為那是火。我應當為你們消除顛倒的見解，讓你們看到水。』當時，世尊廣泛地為眾鬼講述慳貪的過失。眾鬼說：『我們現在又渴又餓，即使聽聞佛法，也無法入心。』佛說：『如果你們感到口渴，可以先到河裡，隨意飲用。』這些鬼因為佛的力量，立刻得以飲水。飲水之後，如來又為他們宣說種種佛法，聽聞佛法后，都發起了阿耨多羅三藐三菩提心（無上正等正覺之心），捨棄了餓鬼的身體，得到了天人的身體。大王！因此稱佛為無上醫，而不是六師（指當時的其他六位宗教導師）。 大王！舍衛國（古代印度的一個國家）有五百個強盜，波斯匿王（舍衛國的國王）挖出了他們的眼睛，他們沒有嚮導，無法到達佛陀所在的地方。佛陀憐憫他們，就親自來到強盜那裡，安慰他們說：『善男子！好好守護自己的身口意，不要再造惡業。』強盜們立刻聽到如來的聲音，微妙清澈，隨即恢復了視力。他們立刻在佛前合掌禮拜，對佛說：『世尊！我們現在知道佛的慈悲心普遍覆蓋一切眾生，不僅僅是人類和天人。』當時，如來就為他們說法。聽聞佛法后，他們都發起了阿耨多羅三藐三菩提心。因此，如來真是世間無上的良醫，而不是六師。 大王！舍衛國有一個旃陀羅（印度古代的賤民），名叫氣噓，殺害了無數的人，他見到佛陀的弟子大目犍連（佛陀的十大弟子之一），立刻就破除了下地獄的因緣，得以升到三十三天（欲界第二天）。因為有這樣聖潔的弟子，所以稱佛如來為無上醫，而不是六師。 大王！波羅奈城（古代印度的一個城市）有一個長者的兒子，名叫阿逸多，他與自己的母親通姦，因為這個緣故，殺害了自己的父親。他的母親又與外人通姦，兒子知道后，又殺害了她。有一個阿羅漢（已證得解脫的聖者）是他的朋友，他對這位朋友也感到羞愧，就殺害了他。殺害之後，他來到祇桓精舍（佛陀在舍衛國的主要居所），請求出家。當時，眾比丘詳細瞭解了情況。
【English Translation】 English version: The Buddha said, 'You think that is fire. I should remove your inverted views and let you see water.' At that time, the World Honored One extensively explained the faults of stinginess to the ghosts. The ghosts said, 'We are now thirsty and hungry, and even if we hear the Dharma, it does not enter our minds.' The Buddha said, 'If you are thirsty, you can first go to the river and drink as you please.' These ghosts, due to the power of the Buddha, immediately obtained water to drink. After drinking, the Tathagata again preached various Dharmas to them. After hearing the Dharma, they all aroused the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, complete, and perfect enlightenment), abandoned their ghost bodies, and obtained heavenly bodies. Great King! Therefore, the Buddha is called the unsurpassed physician, not the six teachers (referring to the other six religious teachers of that time). Great King! In the country of Shravasti (an ancient Indian kingdom), there were five hundred robbers. King Prasenajit (the king of Shravasti) gouged out their eyes. Without a guide, they could not reach the place where the Buddha was. The Buddha, out of compassion, went to the robbers himself and comforted them, saying, 'Good men! Protect your body, speech, and mind well, and do not create evil karma again.' The robbers immediately heard the Tathagata's voice, which was subtle and clear, and they immediately regained their sight. They immediately bowed to the Buddha with their palms together and said to the Buddha, 'World Honored One! We now know that the Buddha's compassionate heart covers all sentient beings, not just humans and gods.' At that time, the Tathagata preached the Dharma to them. After hearing the Dharma, they all aroused the mind of Anuttara-samyak-sambodhi. Therefore, the Tathagata is truly the unsurpassed physician in the world, not the six teachers. Great King! In the country of Shravasti, there was a Chandala (an untouchable in ancient India) named Qi Xu, who killed countless people. When he saw the Buddha's disciple, Mahamogallana (one of the Buddha's ten great disciples), he immediately broke the causes for going to hell and was able to ascend to the Trayastrimsha Heaven (the second heaven of the desire realm). Because of having such holy disciples, the Buddha Tathagata is called the unsurpassed physician, not the six teachers. Great King! In the city of Varanasi (an ancient Indian city), there was the son of an elder named Ajita, who committed incest with his mother. Because of this, he killed his father. His mother then committed adultery with another man, and when the son found out, he killed her as well. An Arhat (an enlightened saint who has attained liberation) was his friend, and he felt ashamed of this friend, so he killed him. After killing him, he came to the Jetavana Monastery (the main residence of the Buddha in Shravasti) and requested to become a monk. At that time, the monks learned the details.
此人有三逆罪，無敢聽者。以不聽故，倍生瞋恚，即于其夜大放猛火，焚燒僧坊，多殺無辜。然後復往王舍城中，至如來所求哀出家。如來即聽，為說法要，令其重罪漸漸輕微，發阿耨多羅三藐三菩提心。是故稱佛為世良醫，非六師也。
「大王！王本性暴惡，信受惡人提婆達多，放大醉象欲令踐佛。像既見佛，即時醒悟。佛便申手摩其頂上，復為說法，悉令得發阿耨多羅三藐三菩提心。大王！畜生見佛，猶得破壞畜生業果，況復人耶？大王當知，若見佛者，所有重罪必當得滅。
「大王！世尊未得阿耨多羅三藐三菩提時，魔與無量無邊眷屬至菩薩所。菩薩爾時以忍辱力壞魔噁心，令魔受法，尋發阿耨多羅三藐三菩提心。佛有如是大功德力。
「大王！有壙野鬼，多害眾生。如來爾時為善賢長者，至壙野村為其說法。時壙野鬼聞法歡喜，即以長者授于如來，然後便發阿耨多羅三藐三菩提心。
「大王！波羅㮈國有屠兒，名曰廣額，于日日中，殺無量羊。見舍利弗，即受八戒經一日一夜，以是因緣，命終得為北方天王毗沙門子。如來弟子尚有如是大功德果，況復佛也？
「大王！北天竺有城，名曰細石，其城有王，名曰龍印，貪國重位，戮害其父。害其父已，心生悔恨，即舍國政，來至
【現代漢語翻譯】 現代漢語譯本 此人犯下三種逆罪，無人敢聽他的話。因為不聽他的話，他更加憤怒，當晚就放出猛火，焚燒僧院，殺害了許多無辜的人。之後他又前往王舍城，到如來（Tathagata，佛的稱號）那裡請求出家。如來就允許了他，併爲他講說佛法要義，使他的重罪漸漸減輕，最終發起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心）。因此，稱佛為世間良醫，而不是六師（外道六師）。 『大王！您本性暴虐，聽信惡人提婆達多（Devadatta，佛陀的堂弟，後背叛佛陀），放出喝醉的大象想要踐踏佛陀。大象見到佛陀后，立刻清醒過來。佛陀便伸出手撫摸它的頭頂，又為它說法，使它們都發起了阿耨多羅三藐三菩提心。大王！畜生見到佛陀，尚且能破除畜生的業報，更何況是人呢？大王應當知道，如果見到佛陀，所有重罪必定能夠消滅。 『大王！世尊（Bhagavan，佛的尊稱）在未證得阿耨多羅三藐三菩提時，魔（Mara，佛教中的魔王）與無量無邊的眷屬來到菩薩（Bodhisattva，追求覺悟的修行者）所在之處。菩薩當時以忍辱的力量摧毀了魔的噁心，使魔接受佛法，隨即發起了阿耨多羅三藐三菩提心。佛有如此巨大的功德力量。 『大王！有曠野鬼，經常傷害眾生。如來當時作為善賢長者，來到曠野村為他們說法。當時曠野鬼聽到佛法后非常歡喜，就把長者獻給如來，然後便發起了阿耨多羅三藐三菩提心。 『大王！波羅㮈國（Varanasi，古印度城市）有一個屠夫，名叫廣額，每天都殺無數的羊。他見到舍利弗（Sariputra，佛陀的十大弟子之一）后，就受持八戒一天一夜，因為這個因緣，命終后成爲了北方天王毗沙門（Vaisravana，佛教的護法神）的兒子。如來的弟子尚且有如此大的功德果報，更何況是佛呢？ 『大王！北天竺（Northern India）有一個城市，名叫細石，這個城市有一個國王，名叫龍印，他貪圖國家的權位，殺害了自己的父親。殺害父親后，他心生悔恨，就放棄了國政，來到
【English Translation】 English version This person committed three heinous crimes, and no one dared to listen to him. Because they did not listen to him, he became even more enraged, and that night he unleashed a fierce fire, burning down the monastery and killing many innocent people. Afterward, he went to Rajagriha and sought ordination from the Tathagata (the title of the Buddha). The Tathagata then allowed him, and taught him the essentials of the Dharma, gradually lessening his grave sins, and eventually he generated the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, complete, and perfect enlightenment). Therefore, the Buddha is called the great physician of the world, not one of the six teachers (the six heretical teachers). 'Great King! Your nature is violent, and you believed the evil Devadatta (the Buddha's cousin who later betrayed him), releasing a drunken elephant to trample the Buddha. When the elephant saw the Buddha, it immediately sobered up. The Buddha then extended his hand and stroked its head, and again taught it the Dharma, causing them all to generate the mind of Anuttara-samyak-sambodhi. Great King! Even animals, upon seeing the Buddha, can break the karmic consequences of being an animal, how much more so for humans? Great King, you should know that if one sees the Buddha, all grave sins will surely be extinguished.' 'Great King! When the Bhagavan (the Blessed One, an epithet of the Buddha) had not yet attained Anuttara-samyak-sambodhi, Mara (the demon king in Buddhism) and his countless retinue came to where the Bodhisattva (a practitioner seeking enlightenment) was. At that time, the Bodhisattva used the power of patience to destroy Mara's evil mind, causing Mara to accept the Dharma, and immediately generate the mind of Anuttara-samyak-sambodhi. The Buddha has such great power of merit.' 'Great King! There were wilderness ghosts who often harmed living beings. At that time, the Tathagata, as the virtuous elder, went to the wilderness village to teach them the Dharma. When the wilderness ghosts heard the Dharma, they were very happy, and offered the elder to the Tathagata, and then generated the mind of Anuttara-samyak-sambodhi.' 'Great King! In the country of Varanasi (an ancient city in India), there was a butcher named Guang E, who killed countless sheep every day. When he saw Sariputra (one of the Buddha's ten great disciples), he observed the eight precepts for one day and one night, and because of this, after his death, he became the son of the Northern Heavenly King Vaisravana (a guardian deity in Buddhism). Even the disciples of the Tathagata have such great meritorious results, how much more so for the Buddha?' 'Great King! In Northern India, there is a city called Fine Stone, and in that city, there was a king named Dragon Seal, who, greedy for the power of the kingdom, killed his own father. After killing his father, he felt remorse, and abandoned the affairs of the state, and came to
佛所，求哀出家。佛言：『善來。』即成比丘，重罪消滅，發阿耨多羅三藐三菩提心。大王當知，佛有如是無量無邊大功德果。
「大王！如來有弟提婆達多，破壞眾僧，出佛身血，害蓮花比丘尼，作三逆罪。如來為說種種法要，令其重罪尋得微薄。是故如來為大良醫，非六師也。
「大王！若能信臣語者，唯愿速往至如來所，若不見信，愿善思之。大王！諸佛世尊大悲普覆，不限一人，正法弘廣，無所不苞，怨親平等心無憎愛，終不偏為一人令得阿耨多羅三藐三菩提，餘人不得。如來非獨四部之師，普是一切天人、龍、鬼、地獄、畜生、餓鬼等師，一切眾生亦當視佛如父母想。大王當知，如來不但獨為豪貴之人跋提迦王而演說法，亦為下賤優波離等。不獨偏受須達多阿那邠坻所奉飯食，亦受貧人須達多食。不但獨為舍利弗等利根說法，亦為鈍根周梨槃特。不但獨聽大迦葉等無貪之性出家求道，亦聽大貪難陀出家。不但獨聽煩惱薄者優樓頻螺迦葉等出家求道，亦聽煩惱深厚造重罪者波斯匿王弟優陀耶出家求道。不以莎草恭敬供養拔其瞋根，鴦崛摩羅噁心欲害舍而不救。不但獨為有智男子而演說法，亦為極愚牉合智者女人說法。不但獨令出家之人得四道果，亦令在家得三道果。不但獨為富多羅等舍諸匆務閑
【現代漢語翻譯】 現代漢語譯本 有人到佛陀那裡，哀求允許出家。佛陀說：『歡迎你來。』那人立刻成為比丘（佛教出家男眾），過去的嚴重罪業消除了，併發起了阿耨多羅三藐三菩提心（無上正等正覺之心）。大王您應當知道，佛陀有如此無量無邊的大功德果報。 『大王！如來的弟弟提婆達多（佛陀的堂弟，後背叛佛教）破壞僧團，使佛陀流血，殺害蓮花比丘尼（佛教出家女眾），犯下三逆罪（殺父、殺母、殺阿羅漢）。如來為他說種種佛法要義，使他的重罪得以減輕。因此，如來是大良醫，而不是六師（古印度六種外道）』。 『大王！如果能相信我的話，希望您儘快前往如來那裡。如果不相信，希望您好好考慮。大王！諸佛世尊大慈大悲普度眾生，不只針對一人，正法弘大廣闊，無所不包，對怨親平等，心中沒有憎恨和愛戀，絕不會只讓一人得到阿耨多羅三藐三菩提，而讓其他人得不到。如來不只是四部弟子（比丘、比丘尼、優婆塞、優婆夷）的老師，也是一切天人、龍、鬼、地獄、畜生、餓鬼等的老師，一切眾生也應當把佛陀看作父母一樣。大王您應當知道，如來不只是為豪貴之人跋提迦王（國王名）演說佛法，也為優波離（佛陀弟子）等人說法。不只是接受須達多阿那邠坻（富商名）供奉的飯食，也接受貧人須達多（貧民名）的食物。不只是為舍利弗（佛陀弟子）等利根之人說法，也為鈍根的周梨槃特（佛陀弟子）說法。不只是聽大迦葉（佛陀弟子）等無貪之人出家求道，也聽大貪的難陀（佛陀堂弟）出家。不只是聽煩惱輕薄的優樓頻螺迦葉（佛陀弟子）等人出家求道，也聽煩惱深重、造下重罪的波斯匿王（國王名）的弟弟優陀耶（王子名）出家求道。不因為用莎草恭敬供養就拔除瞋恨的根源，也不因為鴦崛摩羅（殺人魔）噁心想要加害就捨棄不救。不只是為有智慧的男子演說佛法，也為極其愚笨的、不通事理的女人說法。不只是讓出家之人得到四道果（須陀洹、斯陀含、阿那含、阿羅漢），也讓在家之人得到三道果（須陀洹、斯陀含、阿那含）。不只是讓富多羅（佛陀弟子）等人捨棄各種俗務，閑暇修行，
【English Translation】 English version Someone went to the Buddha, begging to be allowed to leave home. The Buddha said, 'Welcome.' That person immediately became a Bhikkhu (Buddhist monk), their past serious sins were eliminated, and they generated the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment). Your Majesty should know that the Buddha has such immeasurable and boundless great meritorious results. 'Your Majesty! The Tathagata's (Buddha's epithet) brother Devadatta (Buddha's cousin, who later betrayed Buddhism) destroyed the Sangha (Buddhist monastic community), caused the Buddha to bleed, and killed the nun Lotus (Buddhist nun), committing the three rebellious acts (killing father, killing mother, killing an Arhat). The Tathagata spoke various Dharma essentials to him, allowing his serious sins to be reduced. Therefore, the Tathagata is a great physician, not one of the six teachers (six ancient Indian heterodox schools).' 'Your Majesty! If you can believe my words, I hope you will go to the Tathagata as soon as possible. If you do not believe, I hope you will consider it carefully. Your Majesty! All Buddhas, World Honored Ones, have great compassion and universally cover all beings, not limited to one person. The Right Dharma is vast and broad, encompassing everything, treating enemies and relatives equally, with no hatred or love in their hearts. They would never allow only one person to attain Anuttara-samyak-sambodhi while preventing others from attaining it. The Tathagata is not only the teacher of the fourfold assembly (Bhikkhus, Bhikkhunis, Upasakas, Upasikas), but also the teacher of all gods, humans, dragons, ghosts, hell beings, animals, hungry ghosts, etc. All beings should also regard the Buddha as their parents. Your Majesty should know that the Tathagata does not only preach the Dharma for the wealthy and noble King Bimbisara (King's name), but also for Upali (Buddha's disciple) and others. He does not only accept the food offered by Sudatta Anathapindika (wealthy merchant's name), but also accepts the food of the poor Sudatta (poor man's name). He does not only preach the Dharma for sharp-witted people like Sariputra (Buddha's disciple), but also for dull-witted people like Cūlapanthaka (Buddha's disciple). He does not only listen to those without greed, like Mahakasyapa (Buddha's disciple), leave home to seek the Way, but also listens to the very greedy Nanda (Buddha's cousin) leave home. He does not only listen to those with light afflictions, like Uruvilva-Kasyapa (Buddha's disciple), leave home to seek the Way, but also listens to those with deep afflictions and who have committed serious sins, like King Prasenajit's (King's name) brother Udaya (Prince's name), leave home to seek the Way. He does not remove the roots of anger because of respectful offerings of kusa grass, nor does he abandon Angulimala (murderer) who intends to harm him. He does not only preach the Dharma for intelligent men, but also for extremely foolish and unreasonable women. He does not only allow those who have left home to attain the four fruits of the path (Sotapanna, Sakadagami, Anagami, Arhat), but also allows those who are at home to attain the three fruits of the path (Sotapanna, Sakadagami, Anagami). He does not only allow Purna (Buddha's disciple) and others to abandon all worldly affairs and practice in leisure,
寂思惟而說法要，亦為頻婆娑羅王等統領國事理王務者而說法要。不但獨為斷酒之人，亦為耽酒郁伽長者荒醉者說。不但獨為入禪定者離婆多等，亦為喪子亂心婆羅門女婆私吒說。不但獨為己之弟子，亦為外道尼乾子說。不但獨為盛壯之年二十五者，亦為衰老八十者說。不但獨為根熟之人，亦為善根未熟者說。不但獨為末利夫人，亦為淫女蓮花女說。不但獨受波斯匿王上饌甘味，亦受長者尸利鞠多雜毒之食。大王當知，尸利鞠多往昔亦作逆罪之因，以遇佛聞法，即發阿耨多羅三藐三菩提心。
「大王！假使一月常以衣食供養恭敬一切眾生，不如有人一念唸佛，所得功德十六分一。大王！假使鍛金為人車馬載寶，其數各百以用佈施，不如有人發心向佛舉足一步。大王！假使復以象車百乘載大秦國種種珍寶，及其女人身佩瓔珞數亦滿百，持用佈施，猶故不如發心向佛舉足一步。復置是事，若以四事供養三千大千世界所有眾生，猶亦不如發心向佛舉足一步。復置是事，若使大王供養恭敬恒河沙等無量眾生，不如一往娑羅雙樹到如來所誠心聽法。」
爾時大王答言：「耆婆！如來世尊性已調柔，故得調柔以為眷屬；如栴檀林，純以栴檀而為圍繞。如來清凈，所有眷屬亦復清凈。猶如大龍，純以諸龍而為眷屬。如來
【現代漢語翻譯】 現代漢語譯本：佛陀在寂靜中思索並宣說佛法要義，也為頻婆娑羅王（Bimbisara，古印度摩揭陀國王）等治理國家事務的君王宣說佛法要義。他不僅為戒酒之人說法，也為沉迷於酒的郁伽長者（Ugga）和醉酒之人說法。他不僅為入禪定者如離婆多（Revata）等說法，也為喪子而心緒煩亂的婆羅門女子婆私吒（Vasistha）說法。他不僅為自己的弟子說法，也為外道尼乾子（Nigantha）說法。他不僅為年富力強的二十五歲之人說法，也為年邁八十歲的老人說法。他不僅為根基成熟之人說法，也為善根尚未成熟之人說法。他不僅為末利夫人（Mallika）說法，也為蓮花女（Padmavati）說法。他不僅接受波斯匿王（Prasenajit）供奉的美味佳餚，也接受長者尸利鞠多（Siri-gupta）摻雜毒藥的食物。大王應當知道，尸利鞠多過去也曾造下逆罪的因，但因遇到佛陀聽聞佛法，立即發起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺之心）。 大王！假設一個月內經常用衣食供養恭敬一切眾生，也不如有人一念之間唸佛，所獲得的功德是前者的十六分之一。大王！假設打造黃金為人車馬，裝載寶物，數量各一百用來佈施，也不如有人發心向佛邁出一步。大王！假設又用一百輛象車裝載大秦國（古代指西方國家）的各種珍寶，以及佩戴瓔珞的女子也有一百人，用來佈施，仍然不如發心向佛邁出一步。再退一步說，如果用四事（指衣服、飲食、臥具、醫藥）供養三千大千世界的所有眾生，仍然不如發心向佛邁出一步。再退一步說，如果大王供養恭敬恒河沙數般無量的眾生，也不如前往娑羅雙樹（Sala trees）到如來所在之處誠心聽法。 當時大王回答說：『耆婆（Jivaka，佛陀時代名醫）！如來世尊的性情已經調柔，所以能得到調柔的眷屬；如同栴檀林，周圍都是栴檀樹。如來清凈，所有的眷屬也同樣清凈。猶如大龍，周圍都是龍作為眷屬。如來』
【English Translation】 English version: The Buddha, in his contemplation, expounded the essence of Dharma, and also preached the Dharma to kings like King Bimbisara (ruler of Magadha), who governed the affairs of the state. He not only preached to those who abstained from alcohol, but also to the drunken Elder Ugga and those who were intoxicated. He not only preached to those who entered into meditative states, such as Revata, but also to the Brahmin woman Vasistha, who was distraught over the loss of her son. He not only preached to his own disciples, but also to the non-Buddhist Niganthas. He not only preached to those in their prime, twenty-five years of age, but also to the elderly of eighty years. He not only preached to those whose roots were mature, but also to those whose roots of goodness were not yet mature. He not only preached to Queen Mallika, but also to Padmavati. He not only accepted the delicious food offered by King Prasenajit, but also accepted the food mixed with poison from the Elder Siri-gupta. O King, you should know that Siri-gupta had also committed heinous crimes in the past, but upon encountering the Buddha and hearing the Dharma, he immediately generated the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment). O King! Suppose one were to constantly offer clothing and food with respect to all sentient beings for a month, it would still not equal one-sixteenth of the merit gained by someone who contemplates the Buddha for a single moment. O King! Suppose one were to forge gold into chariots and horses, each carrying treasures, a hundred of each, and use them for charity, it would still not equal the merit of someone who takes a single step towards the Buddha with a sincere mind. O King! Suppose one were to load a hundred elephant-drawn chariots with various treasures from the Qin kingdom (ancient term for western countries), and also have a hundred women adorned with necklaces, and use them for charity, it would still not equal the merit of taking a single step towards the Buddha with a sincere mind. Furthermore, if one were to offer the four requisites (clothing, food, bedding, and medicine) to all sentient beings in the three thousand great thousand worlds, it would still not equal the merit of taking a single step towards the Buddha with a sincere mind. Furthermore, if the King were to offer respect to countless sentient beings as numerous as the sands of the Ganges River, it would still not equal the merit of going to the Sala trees where the Tathagata is and sincerely listening to the Dharma. At that time, the King replied, 『Jivaka! The nature of the Tathagata, the World Honored One, is already tamed, therefore he obtains a retinue that is also tamed; like a sandalwood forest, surrounded purely by sandalwood trees. The Tathagata is pure, and all his retinue is also pure. Like a great dragon, whose retinue is purely dragons. The Tathagata』
寂靜，所有眷屬亦復寂靜。如來無貪，所有眷屬亦復無貪。佛無煩惱，所有眷屬亦無煩惱。吾今既是極惡之人，惡業纏裹、其身臭穢、系屬地獄，云何當得至如來所？吾設往者，恐不顧念接敘言說。卿雖勸吾令往佛所，然吾今日深自鄙悼，都無去心。」
爾時虛空尋出聲言：「無上佛法，將欲衰殄，甚深法河於是欲涸，大法明燈將滅不久，法山欲頹法船欲沈，法橋欲壞法殿欲崩，法幢欲倒法樹欲折，善友欲去，大怖將至，法餓眾生將至不久，煩惱疫病將欲流行，大闇時至渴法時來，魔王欣慶解釋甲冑，佛日將沒大涅槃山。大王！佛若去世，王之重惡更無治者。大王！汝今已造阿鼻地獄極重之業，以是業緣必受不疑。大王！阿者言無，鼻者名間，間無暫樂，故名無間。大王！假使一人獨墮是獄，其身長大八萬由延，遍滿其中間無空處，其身周匝受種種苦，設有多人身亦遍滿不相妨礙。大王！寒地獄中暫遇熱風以之為樂；熱地獄中暫遇寒風亦名為樂；活地獄中，設命終已，若聞活聲，即便還活；阿鼻地獄都無此事。大王！阿鼻地獄四方有門，一一門外各有猛火，東西南北交過通徹八萬由延，周匝鐵墻、鐵網彌覆，其地亦鐵，上火徹下，下火徹上。大王！若魚在𨫼，脂膏焦然，是中罪人，亦復如是。大王！作一逆者，
【現代漢語翻譯】 現代漢語譯本：寂靜，所有眷屬也同樣寂靜。如來沒有貪慾，所有眷屬也同樣沒有貪慾。佛沒有煩惱，所有眷屬也沒有煩惱。我現在既然是極其邪惡的人，被惡業纏繞，身體臭穢，註定要下地獄，怎麼能夠到達如來那裡呢？我即使去了，恐怕也不會被顧念，不會被接納和交談。你雖然勸我前往佛那裡，但我今天深深地自我鄙視和悲傷，完全沒有前往的心意。 這時，虛空中傳來聲音說：『無上的佛法，將要衰敗消亡，深奧的法河將要乾涸，大法明燈將要熄滅不久，法山將要崩塌，法船將要沉沒，法橋將要斷裂，法殿將要崩塌，法幢將要倒下，法樹將要折斷，善友將要離去，大恐怖將要來臨，渴求佛法的眾生將要面臨飢餓，煩惱的疫病將要流行，大黑暗的時刻將要到來，渴求佛法的時刻將要來臨，魔王欣喜地脫下鎧甲，佛的太陽將要落山，進入大涅槃山。大王！如果佛去世，您的深重罪惡將再也沒有人能夠治理。大王！您現在已經造下了阿鼻地獄（Avici hell，無間地獄）極其嚴重的罪業，因為這個業緣必定會遭受果報，毫無疑問。大王！阿的意思是『無』，鼻的意思是『間』，意思是『沒有絲毫的間隙』，沒有片刻的快樂，所以叫做無間。大王！假設只有一個人墮入這個地獄，他的身體長大到八萬由延（yojana，古印度長度單位），遍佈其中，沒有空隙，他的身體周圍遭受各種各樣的痛苦，即使有很多人，身體也遍佈其中，互不干擾。大王！在寒冷的地獄中，暫時遇到熱風就覺得是快樂；在炎熱的地獄中，暫時遇到寒風也覺得是快樂；在活地獄中，如果生命結束，聽到活的聲音，就會立刻復活；阿鼻地獄完全沒有這種情況。大王！阿鼻地獄四方都有門，每一個門外都有猛烈的火焰，東西南北交錯貫通八萬由延，周圍有鐵墻、鐵網覆蓋，地面也是鐵的，上面的火燒到下面，下面的火燒到上面。大王！如果魚在油鍋里，油脂被燒焦，這個地獄中的罪人，也是這樣。大王！造作一種逆罪的人，'
【English Translation】 English version: 'Tranquil, all the retinue are also tranquil. The Tathagata (如來, Thus Come One) is without greed, all the retinue are also without greed. The Buddha (佛) is without afflictions, all the retinue are also without afflictions. Now that I am an extremely evil person, entangled by evil karma, my body is foul and destined for hell, how can I reach the Tathagata? Even if I were to go, I fear I would not be regarded, nor would I be received and spoken to. Although you advise me to go to the Buddha, today I deeply despise and grieve for myself, and have no intention of going at all.' At that time, a voice came from the void, saying: 'The supreme Buddha-dharma (佛法, Buddha's teachings) is about to decline and perish, the profound river of Dharma is about to dry up, the great lamp of Dharma is about to extinguish soon, the mountain of Dharma is about to collapse, the ship of Dharma is about to sink, the bridge of Dharma is about to break, the palace of Dharma is about to crumble, the banner of Dharma is about to fall, the tree of Dharma is about to break, good friends are about to depart, great terror is about to come, beings thirsting for Dharma are about to face famine, the plague of afflictions is about to spread, the time of great darkness is about to arrive, the time of thirsting for Dharma is about to come, the demon king is rejoicing and taking off his armor, the sun of the Buddha is about to set, entering the great Nirvana mountain. Great King! If the Buddha passes away, your grave evils will have no one to remedy them. Great King! You have now committed the extremely grave karma of Avici hell (阿鼻地獄, the hell of incessant suffering), and because of this karma, you will undoubtedly suffer the consequences. Great King! 'A' means 'without', 'vici' means 'interval', meaning 'without any interval', without a moment of joy, hence it is called 'incessant'. Great King! Suppose only one person falls into this hell, his body grows to eighty thousand yojanas (由延, ancient Indian unit of distance), filling it completely, with no space, his body all around suffers all kinds of pain, even if there are many people, their bodies also fill it completely, without interfering with each other. Great King! In the cold hells, temporarily encountering a warm wind is considered joy; in the hot hells, temporarily encountering a cold wind is also considered joy; in the living hells, if life ends, upon hearing the sound of life, one immediately revives; the Avici hell has none of this. Great King! The Avici hell has gates on all four sides, and outside each gate there is fierce fire, crisscrossing east, west, south, and north for eighty thousand yojanas, surrounded by iron walls and iron nets, the ground is also iron, the fire above burns down, and the fire below burns up. Great King! If a fish is in a frying pan, its fat is burned, the sinners in this hell are also like this. Great King! One who commits one of the five rebellious acts,'
則便具受如是一罪，若造二逆罪則二倍，五逆具者罪亦五倍。大王！我今定知王之惡業必不得免。唯愿大王速往佛所，除佛世尊，余無能救。我今愍汝，故相勸導。」
爾時大王聞是語已，心懷怖懼，舉身戰慄，五體掉動如芭蕉樹，仰而答曰：「汝為是誰？不現色像，而但有聲。」
「大王！吾是汝父頻婆娑羅。汝今當隨耆婆所說，莫隨邪見六臣之言。」
時王聞已，悶絕躄地，身瘡增劇，臭穢倍前，雖以冷藥涂而治之，瘡烝毒熱，但增無損。
大般涅槃經卷第十九 大正藏第 12 冊 No. 0374 大般涅槃經
大般涅槃經卷第二十
北涼天竺三藏曇無讖譯梵行品第八之六
爾時世尊，在雙樹間見阿阇世悶絕躄地，即告大眾：「我今當爲是王住世至無量劫，不入涅槃。」
迦葉菩薩白佛言：「世尊！如來當爲無量眾生不入涅槃，何故獨為阿阇世王？」
佛言：「善男子！是大眾中，無有一人謂我畢定入于涅槃，阿阇世王定謂我當畢竟永滅，是故悶絕，自投于地。善男子！如我所言，為阿阇世不入涅槃。如是密義，汝未能解。何以故？我言為者，一切凡夫。阿阇世者，普及一切造五逆者。又復為者，即是一切有為眾生。我終不為無為眾生而住於世
【現代漢語翻譯】 現代漢語譯本：'那麼你就會承受這樣的罪業，如果造作兩種逆罪，罪業就會加倍，如果犯下五逆罪，罪業就會是五倍。大王！我現在可以肯定地知道，你的惡業必定無法逃脫。我只希望大王您儘快前往佛陀那裡，除了佛陀世尊，沒有人能夠救你。我憐憫你，所以勸導你。' '當時，大王聽到這些話后，心中充滿恐懼，全身顫抖，五體搖動得像芭蕉樹一樣，仰頭回答說：『你是誰？不顯現形色，只有聲音。』 '大王！我是你的父親頻婆娑羅（Bimbisara）。你現在應當聽從耆婆（Jivaka）所說的話，不要聽信邪見的六位大臣的話。' '當時，國王聽了這些話后，昏厥倒地，身上的瘡更加嚴重，臭味比之前更甚，雖然用冷藥塗抹治療，但瘡的毒熱卻更加嚴重，沒有任何好轉。' '《大般涅槃經》卷第十九' '《大般涅槃經》卷第二十' '北涼天竺三藏曇無讖譯梵行品第八之六' '當時，世尊在雙樹之間看到阿阇世（Ajatasatru）昏厥倒地，就告訴大眾：『我今天應當爲了這位國王住世到無量劫，不入涅槃。』 '迦葉菩薩（Kasyapa）對佛說：『世尊！如來應當爲了無量眾生不入涅槃，為什麼唯獨爲了阿阇世王？』 '佛說：『善男子！這大眾之中，沒有一個人認為我必定會入涅槃，而阿阇世王卻認為我必定會永遠滅度，所以昏厥，自己倒在地上。善男子！就像我所說，爲了阿阇世不入涅槃。這樣的秘密含義，你還不能理解。為什麼呢？我說爲了，是指一切凡夫。阿阇世，是指包括一切造五逆罪的人。又說爲了，是指一切有為眾生。我終究不會爲了無為眾生而住世。』
【English Translation】 English version: 'Then you will receive such a punishment. If you commit two heinous crimes, the punishment will be doubled. If you commit all five heinous crimes, the punishment will be fivefold. Great King! I now know for certain that your evil deeds will not be escaped. I only wish that you would quickly go to the Buddha, for other than the Buddha, no one can save you. I pity you, therefore I advise you.' 'At that time, the Great King, upon hearing these words, was filled with fear, his whole body trembled, and his five limbs shook like a banana tree. He looked up and replied, 'Who are you? You do not appear in form, but only have a voice.' 'Great King! I am your father, Bimbisara (頻婆娑羅). You should now follow what Jivaka (耆婆) says, and not listen to the words of the six ministers with wrong views.' 'At that time, after hearing these words, the king fainted and fell to the ground. The sores on his body became more severe, and the stench was worse than before. Although he applied cold medicine to treat them, the poisonous heat of the sores only increased, and there was no improvement.' 'The Nineteenth Scroll of the Mahaparinirvana Sutra' 'The Twentieth Scroll of the Mahaparinirvana Sutra' 'Translated by Tripitaka Master Dharmaraksha of Northern Liang, Chapter Eight, Part Six of the Brahma Conduct' 'At that time, the World Honored One, seeing Ajatasatru (阿阇世) faint and fall to the ground between the twin trees, said to the assembly, 'I shall now remain in the world for countless kalpas for this king, and not enter Nirvana.' 'Bodhisattva Kasyapa (迦葉菩薩) said to the Buddha, 'World Honored One! The Tathagata should not enter Nirvana for countless beings, why only for King Ajatasatru?' 'The Buddha said, 'Good man! Among this assembly, there is not one person who thinks that I will definitely enter Nirvana, but King Ajatasatru thinks that I will definitely be extinguished forever, therefore he fainted and fell to the ground. Good man! As I said, I will not enter Nirvana for Ajatasatru. You cannot yet understand this secret meaning. Why? When I say 'for', it refers to all ordinary beings. Ajatasatru refers to all those who commit the five heinous crimes. Furthermore, when I say 'for', it refers to all conditioned beings. I will ultimately not remain in the world for unconditioned beings.'
。何以故？夫無為者，非眾生也。阿阇世者，即是具足煩惱等者。又復為者，即是不見佛性眾生。若見佛性，我終不為久住於世。何以故？見佛性者，非眾生也。阿阇世者，即是一切未發阿耨多羅三藐三菩提心者。又復為者，即是阿難、迦葉二眾。阿阇世者，即是阿阇世王、後宮妃后，及王舍城一切婦女。又復為者，名為佛性。言阿阇者，名為不生，世者名怨，以不生佛性故，則煩惱怨生，煩惱怨生故，不見佛性；以不生煩惱故，則見佛性，以見佛性故，則得安住大般涅槃。是名不生，是故名為為阿阇世。善男子！阿阇者名不生，不生者名涅槃，世名世法，為者名不污，以世八法所不污故，無量無邊阿僧祇劫不入涅槃。是故我言，為阿阇世，無量億劫不入涅槃。善男子！如來密語不可思議，佛法、眾僧亦不可思議，菩薩摩訶薩亦不可思議，大涅槃經亦不可思議。」
爾時世尊，大悲導師，為阿阇世王，入月愛三昧。入三昧已，放大光明，其光清涼，往照王身，身瘡即愈，鬱蒸除滅。王覺瘡愈，身體清涼，語耆婆言：「曾聞人說，劫將欲盡三月並現，當是之時一切眾生患苦悉除。時既未至，此光何來照觸吾身，瘡苦除愈，身得安樂？」
耆婆答言：「此非劫盡三月並照，亦非火日、星宿、藥草、寶珠天光。
【現代漢語翻譯】 現代漢語譯本：為什麼呢？因為『無為』（無造作，不依賴因緣的境界）不是眾生所能達到的。阿阇世（Ajatasatru，未生怨，指佛陀時代的一位國王）指的是那些充滿煩惱的人。而『為』（有造作，依賴因緣的境界）指的是那些沒有見到佛性的眾生。如果能見到佛性，我就不會長久地住在這個世間。為什麼呢？因為見到佛性的人，就不是一般的眾生了。阿阇世指的是那些還沒有發起求證無上正等正覺之心的人。而『為』指的是阿難（Ananda，佛陀的十大弟子之一）和迦葉（Kasyapa，佛陀的十大弟子之一）這兩類人。阿阇世指的是阿阇世王、他的後宮妃嬪，以及王舍城的所有婦女。而『為』指的是佛性。『阿阇』的意思是『不生』，『世』的意思是『怨』，因為不生佛性，所以煩惱怨恨就產生了；因為煩惱怨恨產生，所以就見不到佛性；因為不生煩惱，所以就能見到佛性；因為見到佛性，所以就能安住于大般涅槃（Mahaparinirvana，究竟的寂滅）。這就是『不生』的含義，所以稱為『為阿阇世』。善男子！『阿阇』的意思是『不生』，『不生』的意思是『涅槃』，『世』的意思是『世間法』，『為』的意思是『不被污染』，因為不被世間的八種法所污染，所以即使經過無量無邊的阿僧祇劫（Asankhyeya kalpa，極長的時間單位）也不會進入涅槃。因此我說，『為阿阇世』，即使經過無量億劫也不會進入涅槃。善男子！如來的秘密語言不可思議，佛法、僧眾也不可思議，菩薩摩訶薩（Bodhisattva-mahasattva，大菩薩）也不可思議，《大涅槃經》（Mahaparinirvana Sutra）也不可思議。」 那時，世尊，大悲導師，爲了阿阇世王，進入了月愛三昧（Chandra-priya-samadhi，一種禪定）。進入三昧后，放出大光明，那光清涼，照在王的身上，他身上的瘡立刻痊癒，鬱悶煩躁也消除了。王感覺到瘡癒合了，身體清涼，就對耆婆（Jivaka，佛陀時代的著名醫師）說：『我曾聽人說，當劫將要結束時，三個月亮會同時出現，那時一切眾生的痛苦都會消除。現在劫還沒到，這光從哪裡來，照觸我的身體，使我的瘡苦消除，身體得到安樂呢？』 耆婆回答說：『這不是劫盡時三月並照的光，也不是火日、星宿、藥草、寶珠或天上的光。』
【English Translation】 English version: Why is that? Because 『non-action』 (wuwei, a state of non-doing, not relying on conditions) is not something that sentient beings can attain. Ajatasatru (meaning 『unborn enemy』, a king during the time of the Buddha) refers to those who are full of afflictions. And 『action』 (wei, a state of doing, relying on conditions) refers to those sentient beings who have not seen the Buddha-nature. If one could see the Buddha-nature, I would not dwell in this world for long. Why is that? Because one who sees the Buddha-nature is no longer an ordinary sentient being. Ajatasatru refers to those who have not yet generated the mind for Anuttara-samyak-sambodhi (supreme perfect enlightenment). And 『action』 refers to the two groups of Ananda (one of the Buddha's ten great disciples) and Kasyapa (one of the Buddha's ten great disciples). Ajatasatru refers to King Ajatasatru, his palace consorts, and all the women of Rajagriha. And 『action』 refers to the Buddha-nature. 『Aja』 means 『not born,』 and 『satu』 means 『enemy.』 Because the Buddha-nature is not born, afflictions and hatred arise; because afflictions and hatred arise, one cannot see the Buddha-nature; because afflictions are not born, one can see the Buddha-nature; because one sees the Buddha-nature, one can abide in the Mahaparinirvana (the ultimate extinction). This is the meaning of 『not born,』 therefore it is called 『for Ajatasatru.』 Good man! 『Aja』 means 『not born,』 『not born』 means 『Nirvana,』 『satu』 means 『worldly dharmas,』 and 『action』 means 『not being defiled.』 Because one is not defiled by the eight worldly dharmas, one will not enter Nirvana even after countless Asankhyeya kalpas (an extremely long unit of time). Therefore, I say, 『for Ajatasatru,』 one will not enter Nirvana even after countless billions of kalpas. Good man! The secret words of the Tathagata are inconceivable, the Dharma, the Sangha are also inconceivable, the Bodhisattva-mahasattvas (great Bodhisattvas) are also inconceivable, and the Mahaparinirvana Sutra is also inconceivable.」 At that time, the World Honored One, the great compassionate teacher, for the sake of King Ajatasatru, entered the Chandra-priya-samadhi (a kind of meditative concentration). Having entered the samadhi, he emitted great light, which was cool and refreshing, and shone upon the king's body. The sores on his body immediately healed, and his agitation and restlessness were eliminated. The king felt that his sores had healed and his body was cool and refreshed, so he said to Jivaka (a famous physician during the time of the Buddha): 『I have heard people say that when the kalpa is about to end, three moons will appear simultaneously, and at that time, all the sufferings of sentient beings will be eliminated. Now that time has not yet arrived, where does this light come from that touches my body, eliminates my suffering from sores, and brings comfort to my body?』 Jivaka replied, 『This is not the light of three moons shining together at the end of a kalpa, nor is it the light of the sun, stars, medicinal herbs, precious jewels, or heavenly light.』
」
王又問言：「此光若非三月並照、寶珠明者，為是誰光？」
「大王當知，是天中天所放光明，是光無根無有邊際，非熱非冷、非常非滅、非色非無色、非相非無相、非青非黃、非赤非白。欲度眾生，故使可見、有相可說，有根、有邊、有熱有冷、青黃赤白。大王！是光雖爾，實不可說、不可睹見，乃至無有青黃赤白。」
王言：「耆婆！彼天中天，以何因緣放斯光明？」
「大王！今是瑞相將為大王。以王先言，世無良醫療治身心，故放此光，先治王身，然後治心。」
王言：「耆婆！如來世尊亦見念耶？」
耆婆答言：「譬如一人而有七子，是七子中一子遇病，父母之心非不平等，然于病子心則偏多。大王！如來亦爾，于諸眾生非不平等，然于罪者心則偏重，于放逸者佛則慈念，不放逸者心則放舍。何等名為不放逸者？謂六住菩薩。大王！諸佛世尊于諸眾生，不觀種姓、老少中年、貧富、時節、日月星宿、工巧、下賤、僮僕婢使，惟觀眾生有善心者，若有善心則便慈念。大王當知，如是瑞相，即是如來入月愛三昧所放光明。」
王即問言：「何等名為月愛三昧？」
耆婆答言：「譬如月光，能令一切優缽羅花開敷鮮明；月愛三昧亦復如是，能令眾生善心開
【現代漢語翻譯】 現代漢語譯本 國王又問道：『這光如果不是三月並照、寶珠的光芒，那又是誰的光呢？』 『大王應當知道，這是天中天（佛陀）所放的光明，這光無根無邊，非熱非冷、非常非滅、非色非無色、非相非無相、非青非黃、非赤非白。爲了度化眾生，才使其可見、有相可說，有根、有邊、有熱有冷、青黃赤白。大王！這光雖然如此顯現，實際上是不可說、不可見的，乃至沒有青黃赤白。』 國王說：『耆婆（Jivaka，名醫）！那位天中天，因為什麼因緣而放出這樣的光明呢？』 『大王！現在這個瑞相是爲了大王您而出現的。因為您先前說，世上沒有良醫能醫治身心，所以佛陀才放出這光，先醫治您的身體，然後醫治您的心。』 國王說：『耆婆！如來世尊也會思念我們嗎？』 耆婆回答說：『譬如一個人有七個孩子，這七個孩子中有一個生病了，父母的心並非不平等，但對生病的孩子會更加偏愛。大王！如來也是這樣，對於所有眾生並非不平等，但對於有罪的眾生會更加重視，對於放逸的眾生佛陀會慈悲關懷，對於不放逸的眾生則會放下。什麼叫做不放逸的眾生呢？就是指六住菩薩。大王！諸佛世尊對於所有眾生，不看他們的種姓、老少中年、貧富、時節、日月星宿、工巧、**、僮僕婢使，只看眾生是否有善心，如果有善心就會慈悲關懷。大王應當知道，這樣的瑞相，就是如來進入月愛三昧（Chandra-priya-samadhi，月亮般慈愛的禪定）所放的光明。』 國王接著問道：『什麼叫做月愛三昧呢？』 耆婆回答說：『譬如月光，能使一切優缽羅花（utpala，青蓮花）開放鮮明；月愛三昧也是這樣，能使眾生的善心開顯。』
【English Translation】 English version The king then asked, 『If this light is not from the combined radiance of three moons or the brightness of a precious pearl, then whose light is it?』 『Your Majesty should know that this is the light emitted by the Heaven of Heavens (Buddha). This light has no root and no boundary; it is neither hot nor cold, neither permanent nor impermanent, neither form nor formless, neither appearance nor non-appearance, neither blue nor yellow, neither red nor white. In order to liberate sentient beings, it is made visible, with form that can be described, with root, with boundary, with hot and cold, blue, yellow, red, and white. Your Majesty! Although the light appears in this way, in reality, it is indescribable and invisible, and it does not even have blue, yellow, red, or white.』 The king said, 『Jivaka (a famous physician)! For what reason does that Heaven of Heavens emit such light?』 『Your Majesty! This auspicious sign is for you. Because you previously said that there is no good physician in the world who can heal both body and mind, the Buddha emitted this light to first heal your body and then your mind.』 The king said, 『Jivaka! Does the Tathagata, the World Honored One, also think of us?』 Jivaka replied, 『For example, if a person has seven children, and one of them falls ill, the parents』 hearts are not unequal, but they will have more affection for the sick child. Your Majesty! The Tathagata is also like this; towards all sentient beings, he is not unequal, but he pays more attention to those who have committed sins. The Buddha has compassion for those who are negligent, and he lets go of those who are not negligent. What are those who are not negligent called? They are the Bodhisattvas of the sixth stage. Your Majesty! The Buddhas, the World Honored Ones, do not look at the lineage, age, wealth, time, sun, moon, stars, skills, ** , servants, or maids of sentient beings. They only look at whether sentient beings have good hearts. If they have good hearts, they will be compassionate. Your Majesty should know that this auspicious sign is the light emitted by the Tathagata when entering the Chandra-priya-samadhi (moon-loving samadhi).』 The king then asked, 『What is called the Chandra-priya-samadhi?』 Jivaka replied, 『Just as the moonlight can cause all utpala (blue lotus) flowers to bloom brightly, the Chandra-priya-samadhi is also like this, it can cause the good hearts of sentient beings to open up.』
敷，是故名為月愛三昧。大王！譬如月光能令一切行路之人心生歡喜；月愛三昧亦復如是，能令修習涅槃道者心生歡喜，是故複名月愛三昧。大王！譬如月光，從初一日至十五日，形色光明，漸漸增長；月愛三昧亦復如是，令初發心諸善根本漸漸增長，乃至具足大般涅槃，是故複名月愛三昧。大王！譬如月光，從十六日至三十日，形色光明漸漸損減；月愛三昧亦復如是，光所照處，所有煩惱能令漸滅，是故複名月愛三昧。大王！譬如盛熱之時，一切眾生常思月光，月光既照，鬱熱即除；月愛三昧亦復如是，能令眾生除貪惱熱。大王！譬如滿月，眾星中王、為甘露味，一切眾生之所愛樂；月愛三昧亦復如是，諸善中王為甘露味，一切眾生之所愛樂，是故複名月愛三昧。」
王言：「我聞如來不與惡人同止坐起、語言談論，猶如大海不宿死屍、如鴛鴦鳥不住圊廁、釋提桓因不與鬼住、鳩翅羅鳥不棲枯樹；如來亦爾，我當云何而得往見？設其見者，我身將不陷入地耶？我觀如來，寧近醉象、師子虎狼、猛火絕焰，終不近於重惡之人。是故我今思忖是已，當有何心往見如來？」
耆婆答言：「大王！譬如渴人，速赴清泉，饑者求食，怖者求救，病求良醫，熱求蔭涼，寒者求火，王今求佛亦應如是。大王！如來尚為
【現代漢語翻譯】 現代漢語譯本 因此，它被稱為月愛三昧（一種禪定境界）。大王！譬如月光能使所有行走的人心中生起歡喜；月愛三昧也是如此，能使修習涅槃（佛教的最高目標，指解脫生死輪迴）之道的人心中生起歡喜，所以又被稱為月愛三昧。大王！譬如月光，從初一到十五，形體和光芒逐漸增長；月愛三昧也是如此，使初發心的各種善根逐漸增長，乃至圓滿達到大般涅槃，所以又被稱為月愛三昧。大王！譬如月光，從十六日到三十日，形體和光芒逐漸減弱；月愛三昧也是如此，其光芒所照之處，所有的煩惱都能逐漸消滅，所以又被稱為月愛三昧。大王！譬如在炎熱的時候，一切眾生常常思念月光，月光照耀之後，悶熱立即消除；月愛三昧也是如此，能使眾生消除貪慾的煩惱和熱惱。大王！譬如滿月，是眾星之王，如同甘露美味，為一切眾生所喜愛；月愛三昧也是如此，是諸善之王，如同甘露美味，為一切眾生所喜愛，所以又被稱為月愛三昧。」
國王說：『我聽說如來（佛的稱號）不與惡人同處、坐臥、交談，就像大海不容納死屍、鴛鴦鳥不住在廁所、釋提桓因（帝釋天）不與鬼同住、鳩翅羅鳥不棲息在枯樹上；如來也是這樣，我應當如何才能去拜見他呢？如果見到他，我的身體難道不會陷入地裡嗎？我看如來，寧願接近醉象、獅子、虎狼、猛火，也終究不接近那些罪惡深重的人。因此，我現在思量之後，應當以什麼樣的心態去拜見如來呢？』
耆婆（一位名醫）回答說：『大王！譬如口渴的人，會迅速奔向清泉；飢餓的人，會尋求食物；恐懼的人，會尋求救助；生病的人，會尋求良醫；炎熱的人，會尋求陰涼；寒冷的人，會尋求火；大王您現在尋求佛，也應當像這樣。大王！如來甚至爲了
【English Translation】 English version Therefore, it is called the Samadhi (a state of meditative consciousness) of Lunar Love. Great King! Just as moonlight can bring joy to the hearts of all who walk, so too does the Samadhi of Lunar Love bring joy to the hearts of those who practice the path to Nirvana (the ultimate goal of Buddhism, referring to liberation from the cycle of birth and death). Therefore, it is also called the Samadhi of Lunar Love. Great King! Just as the moonlight, from the first day to the fifteenth day, gradually increases in form and brightness, so too does the Samadhi of Lunar Love cause the various roots of goodness of those who have just begun to practice to gradually increase, until they fully attain Great Nirvana. Therefore, it is also called the Samadhi of Lunar Love. Great King! Just as the moonlight, from the sixteenth day to the thirtieth day, gradually decreases in form and brightness, so too does the Samadhi of Lunar Love, in the places it illuminates, gradually extinguish all afflictions. Therefore, it is also called the Samadhi of Lunar Love. Great King! Just as in times of intense heat, all beings constantly long for moonlight, and once the moonlight shines, the oppressive heat is immediately dispelled, so too does the Samadhi of Lunar Love enable beings to eliminate the afflictions and heat of greed. Great King! Just as the full moon is the king among the stars, like the taste of ambrosia, and is loved by all beings, so too is the Samadhi of Lunar Love the king among all good things, like the taste of ambrosia, and is loved by all beings. Therefore, it is also called the Samadhi of Lunar Love.』
The king said, 『I have heard that the Tathagata (an epithet for the Buddha) does not dwell, sit, rise, or converse with evil people, just as the great ocean does not harbor corpses, the mandarin duck does not dwell in latrines, Shakra (Indra) does not dwell with ghosts, and the Kokila bird does not perch on withered trees. The Tathagata is also like this. How then should I be able to go and see him? If I were to see him, would my body not sink into the earth? I see the Tathagata, and I would rather approach a drunken elephant, a lion, a tiger, a wolf, or a raging fire than approach those who are heavily burdened with evil. Therefore, having pondered this, with what kind of mind should I go to see the Tathagata?』
Jivaka (a famous physician) replied, 『Great King! Just as a thirsty person rushes to a clear spring, a hungry person seeks food, a frightened person seeks help, a sick person seeks a good doctor, a hot person seeks shade, and a cold person seeks fire, so too should you, Great King, seek the Buddha. Great King! The Tathagata even for
一闡提等演說法要，何況大王非一闡提，而當不蒙慈悲救濟？」
王言：「耆婆！我昔曾聞，一闡提者不信不聞、不能觀察、不得義理，何故如來而為說法？」
耆婆答言：「大王！譬如有人，身遇重病，是人夜夢升一柱殿，服蘇油脂及以涂身，臥灰食灰，攀上枯樹，或與獼猴遊行坐臥、沉水沒泥，墮墜樓殿、高山、樹木，像馬牛羊，身著青黃赤黑色衣，喜笑歌舞，或見烏鷲狐貍之屬，齒髮墮落，裸形枕狗臥糞穢中，復與亡者行住坐起，攜手食啖，毒蛇滿路而從中過，或復夢與被髮女人共相抱持，多羅樹葉以為衣服，乘壞驢車正南而游。是人夢已，心生愁惱，以愁惱故，身病逾增，以病增故，諸家親屬遣使命醫。所可遣使，形體缺短，根不具足，頭蒙塵土，著弊壞衣，載故壞車，語彼醫言：『速疾上車。』爾時良醫即自思惟：『今見是使，相貌不吉，當知病者難可療治。』復作是念：『使雖不吉，當復占日，為可治不？若四日、六日、八日、十二日、十四日，如是日者，病亦難治。』復作是念：『日雖不吉，當復占星，為可治不？若是火星、金星、昴星、閻羅王星、濕星、滿星，如是星時，病亦難治。』復作是念：『星雖不吉，復當觀時，若是秋時、冬時，及日入時、夜半時、月入時，當知是病亦難可治
【現代漢語翻譯】 「連一闡提（斷絕善根的人）都能聽聞佛法，更何況大王您並非一闡提，難道不應該得到佛陀的慈悲救濟嗎？」 國王說：「耆婆！我以前聽說，一闡提是不信佛法、不聽佛法、不能觀察真理、不能理解義理的人，為什麼如來還要為他們說法呢？」 耆婆回答說：「大王！譬如有人，身患重病，這個人夜裡夢見自己登上高柱宮殿，服用酥油和油脂並塗抹身體，睡在灰燼中吃灰，攀爬枯樹，或者與獼猴一起坐臥，沉入水中或陷入泥濘，從樓閣、高山、樹木、象、馬、牛、羊上墜落，身穿青、黃、赤、黑色的衣服，歡喜歌舞，或者看見烏鴉、鷲、狐貍之類的動物，牙齒和頭髮脫落，赤身裸體枕著狗睡在糞便中，又與死人一起行走、坐臥、牽手吃飯，毒蛇遍佈道路卻從中穿過，或者夢見與披散頭髮的女人互相擁抱，用多羅樹葉做衣服，乘坐破舊的驢車向正南方遊蕩。這個人做完夢后，心中憂愁煩惱，因為憂愁煩惱，身體的疾病更加嚴重，因為疾病加重，家裡的親屬就派人去請醫生。所派的使者，形體殘缺，五官不全，頭上蒙著塵土，穿著破舊的衣服，乘坐破舊的車輛，對醫生說：『快點上車。』這時，良醫就自己思量：『現在看到這個使者，相貌不吉利，應當知道病人難以治癒。』又這樣想：『使者雖然不吉利，應當再占卜日期，看看是否可以治療？如果是四日、六日、八日、十二日、十四日這樣的日子，病也很難治癒。』又這樣想：『日子雖然不吉利，應當再占卜星象，看看是否可以治療？如果是火星、金星、昴星、閻羅王星、濕星、滿星這樣的星象，病也很難治癒。』又這樣想：『星象雖然不吉利，應當再觀察時辰，如果是秋季、冬季，以及日落時、半夜時、月落時，應當知道這個病也很難治癒。
【English Translation】 「Even the icchantikas (those who have severed their roots of goodness) can hear the Dharma, how much more so should Your Majesty, who is not an icchantika, receive the compassionate salvation of the Buddha?」 The king said, 「Jivaka! I have heard before that icchantikas are those who do not believe in the Dharma, do not hear the Dharma, cannot observe the truth, and cannot understand the meaning of the Dharma. Why would the Tathagata preach to them?」 Jivaka replied, 「Great King! It is like a person who is seriously ill. This person dreams at night of ascending a high-pillared palace, taking ghee and oil and smearing it on their body, sleeping in ashes and eating ashes, climbing a withered tree, or sitting and lying with monkeys, sinking into water or mud, falling from pavilions, high mountains, trees, elephants, horses, cows, and sheep, wearing blue, yellow, red, and black clothes, joyfully singing and dancing, or seeing animals such as crows, vultures, and foxes, their teeth and hair falling out, naked and sleeping in filth with their head on a dog, and again walking, sitting, and standing with the dead, holding hands and eating, with poisonous snakes filling the road and passing through them, or dreaming of embracing a woman with disheveled hair, using tala leaves as clothing, riding a broken donkey cart and wandering due south. After this person has had this dream, their heart is filled with sorrow and distress. Because of this sorrow and distress, their physical illness becomes more severe. Because the illness worsens, their family members send someone to call a doctor. The messenger who is sent is physically deformed, with incomplete senses, their head covered in dust, wearing tattered clothes, and riding a broken-down vehicle. They say to the doctor, 『Hurry and get in the vehicle.』 At this time, the good doctor thinks to themselves, 『Now that I see this messenger, their appearance is inauspicious. I should know that the patient is difficult to cure.』 They think again, 『Although the messenger is inauspicious, I should also consult the date to see if it is curable. If it is the fourth, sixth, eighth, twelfth, or fourteenth day, the illness will also be difficult to cure.』 They think again, 『Although the date is inauspicious, I should also consult the stars to see if it is curable. If it is the planet Mars, Venus, the Pleiades, the star of Yama, the wet star, or the full star, the illness will also be difficult to cure.』 They think again, 『Although the stars are inauspicious, I should also observe the time. If it is autumn, winter, sunset, midnight, or moonset, I should know that this illness is also difficult to cure.』
。』復作是言：『如是眾相，雖復不吉或定不定，當觀病人，若有福德皆可療治，若無福德，雖吉何益。』思惟是已，尋與使俱，在路復念：『若彼病者，有長壽相則可療治，短壽相者則不可治。』即於前路見二小兒，相牽斗諍，捉頭拔髮，瓦石刀杖共相撩打，見人持火自然殄滅，或見有人斫伐樹木，或復見人手曳皮革隨路而行，或見道路有遺落物，或見有人執持空器，或見沙門獨行無侶，復見虎狼烏鷲野狐，見是事已，復作是念：『所遣使人，乃至道路所見諸相，悉皆不祥，當知病者定難療治。』復作是念：『我若不往，則非良師，如其往者，不可救療。』復更念言：『如是眾相，雖復不祥，且當舍置，往至病所。』思惟是已，復於前路，聞如是聲，所謂亡失、死喪、崩破、壞折、剝脫、墮墜、焚燒、不來、不可療治、不能拔濟。復聞南方有飛鳥聲，所謂烏鷲、舍利鳥聲，若狗、若鼠、野狐、兔豬，聞是聲已，復作是念：『當知病者，難可療治。』
「爾時即入病人舍宅，見彼病人數寒數熱、骨節疼痛、目赤流淚、耳聲聞外、咽喉結痛、舌上裂破、其色正黑、頭不自勝、體枯無汗、大小便利擁隔不通、身卒肥大、紅赤異常、語聲不均或粗或細、舉體班駁、異色青黃、其腹脹滿、言語不了。醫見是已，問瞻病言
【現代漢語翻譯】 現代漢語譯本：又說：『這些表象，即使不是吉祥或者不確定，也應當觀察病人本身。如果他有福德，就可以治癒；如果沒有福德，即使是吉祥的表象又有什麼用呢？』 思考完這些，就和使者一同出發。在路上又想：『如果那個病人有長壽的相貌，就可以治癒；如果是短壽的相貌，就無法治癒。』 隨即在前方路上看見兩個小孩，互相拉扯爭鬥，抓頭髮、拔頭髮，用瓦片、石頭、刀杖互相毆打。看見有人拿著火，火自然熄滅。或者看見有人砍伐樹木，或者看見有人手拖著皮革在路上走，或者看見道路上有遺落的物品，或者看見有人拿著空器皿，或者看見沙門獨自一人行走沒有同伴，又看見老虎、狼、烏鴉、鷲、野狐。看到這些事情后，又想：『所派遣的使者，乃至路上所見到的各種表象，都非常不吉利，應當知道病人一定難以治癒。』 又想：『如果我不去，就不是一個好醫生；如果去了，又無法救治。』 又想：『這些表象，即使不吉祥，也應當先放下，前往病人的住處。』 思考完這些，又在前方路上，聽到這樣的聲音，說的是亡失、死亡、崩塌、破壞、剝落、墜落、焚燒、不來、不可治癒、不能救助。又聽到南方有飛鳥的聲音，是烏鴉、鷲、舍利鳥（一種鳥）的聲音，還有狗、老鼠、野狐、兔子、豬的聲音。聽到這些聲音后，又想：『應當知道病人難以治癒。』 這時，醫生進入病人的住所，看見那個病人時冷時熱，骨節疼痛，眼睛發紅流淚，耳朵聽到外面的聲音，咽喉腫痛，舌頭裂開，顏色發黑，頭抬不起來，身體枯瘦無汗，大小便不通暢，身體突然肥大，紅得異常，說話聲音不均勻，時粗時細，全身斑駁，顏色青黃不一，腹部脹滿，說話不清楚。醫生看到這些后，問照顧病人的人說：
【English Translation】 English version: Again he said: 『These signs, even if they are not auspicious or uncertain, one should observe the patient himself. If he has merit, he can be cured; if he has no merit, what good are even auspicious signs?』 Having pondered this, he set off with the messenger. On the way, he thought again: 『If that patient has the appearance of longevity, he can be cured; if it is the appearance of a short life, he cannot be cured.』 Immediately on the road ahead, he saw two children, pulling and fighting each other, grabbing hair, pulling hair, hitting each other with tiles, stones, knives, and sticks. He saw someone holding fire, and the fire naturally went out. Or he saw someone cutting down trees, or he saw someone dragging leather along the road, or he saw lost items on the road, or he saw someone holding empty vessels, or he saw a Shramana (a wandering ascetic) walking alone without a companion, and he also saw tigers, wolves, crows, vultures, and wild foxes. Having seen these things, he thought again: 『The messenger I sent, and even the various signs seen on the road, are all very inauspicious. It should be known that the patient will certainly be difficult to cure.』 He thought again: 『If I do not go, I am not a good doctor; if I go, I cannot cure him.』 He thought again: 『These signs, even if they are inauspicious, should be put aside for now, and I should go to the patient's dwelling.』 Having pondered this, he heard such sounds on the road ahead, saying loss, death, collapse, destruction, peeling, falling, burning, not coming, incurable, unable to help. He also heard the sounds of birds flying from the south, the sounds of crows, vultures, Sharika birds (a type of bird), as well as the sounds of dogs, rats, wild foxes, rabbits, and pigs. Having heard these sounds, he thought again: 『It should be known that the patient is difficult to cure.』 At that time, the doctor entered the patient's dwelling and saw that the patient was experiencing alternating chills and fever, joint pain, red and teary eyes, hearing external sounds, a swollen and painful throat, a cracked tongue that was black in color, an inability to lift his head, a withered body without sweat, obstructed bowel movements, a sudden swelling of the body, an abnormal redness, an uneven voice that was sometimes coarse and sometimes fine, a mottled body with varying shades of blue and yellow, a swollen abdomen, and unclear speech. Having seen these things, the doctor asked the person caring for the patient:
：『病者昨來意志云何？』答言：『大師！其人本來敬信三寶及以諸天，今者變異，敬信情息。本喜惠施今者慳吝，本性少食今則過多，本性弊惡今則和善，本性慈孝恭敬父母今于父母無恭敬心。』醫聞是已，即前嗅之，優缽羅香、沉水雜香、畢迦多香、多伽羅香、多摩羅跋香、鬱金香、栴檀香，炙肉臭、蒱桃酒臭、燒筋骨臭、魚臭、糞臭，知香臭已，即前觸身，覺身細軟，猶如繒綿、劫貝娑花，或硬如石、或冷如冰、或熱如火、或澀如沙。爾時良醫見如是等種種相已，定知病者必死不疑，然不定言是人當死，語瞻病者：『吾今劇務，明當更來，隨其所須，恣意勿遮。』即便還家。明日使到，復語使言：『我事未訖，兼未合藥。』智者當知，如是病者，必死不疑。
「大王！世尊亦爾，於一闡提輩，善知根性而為說法。何以故？若不為說，一切凡夫當言如來無大慈悲，有慈悲者名一切智，若無慈悲，云何說言一切智人？是故如來為一闡提而演說法。大王！如來世尊見諸病者，常施法藥，病者不服，非如來咎。大王！一闡提輩分別有二：一者得現在善根，二者得後世善根。如來善知一闡提輩能于現在得善根者，則為說法；後世得者，亦為說法，今雖無益，作後世因。是故如來為一闡提演說法要。一闡提者復有二種
【現代漢語翻譯】 現代漢語譯本：『病人昨天來的情況如何？』回答說：『大師！這個人本來敬信佛、法、僧三寶（佛教的三個皈依處：佛陀、佛法、僧伽）以及諸天，現在卻變了，敬信之心消失了。本來喜歡佈施，現在卻變得吝嗇；本來食量很少，現在卻吃得過多；本來性情暴躁，現在卻變得和善；本來慈愛孝順恭敬父母，現在對父母沒有恭敬之心。』醫生聽了這些，就上前聞他的氣味，聞到了優缽羅香（藍色蓮花香）、沉水雜香（一種珍貴的香料）、畢迦多香（一種香料）、多伽羅香（一種香料）、多摩羅跋香（一種香料）、鬱金香、栴檀香（檀香），還有烤肉的臭味、葡萄酒的臭味、燒焦的筋骨的臭味、魚腥味、糞便的臭味。知道這些香臭之後，就上前觸控他的身體，感覺身體柔軟，像絲綢、棉花、木棉花一樣，或者硬如石頭，或者冷如冰，或者熱如火，或者粗糙如沙。這時，良醫看到這些種種跡象后，就斷定病人必死無疑，但沒有直接說這個人會死，而是對照顧病人的人說：『我現在很忙，明天再來，你們可以隨意滿足他的需求，不要阻止。』說完就回家了。第二天派人來，又對使者說：『我的事情還沒做完，藥也還沒配好。』智者應當知道，這樣的病人，必死無疑。 『大王！世尊（佛陀）也是這樣，對於一闡提（斷絕善根的人）這類人，善於瞭解他們的根性而為他們說法。為什麼呢？如果佛陀不為他們說法，一切凡夫俗子就會說如來沒有大慈悲心，有慈悲心的人才被稱為一切智者，如果沒有慈悲心，怎麼能說是一切智者呢？所以如來為一闡提演說佛法。大王！如來世尊看到這些病人，常常施予法藥，但病人不肯服用，這不是如來的過錯。大王！一闡提這類人又分為兩種：一種是能得到現世善根的，一種是能得到後世善根的。如來善於瞭解一闡提這類人中，哪些能在現世得到善根，就為他們說法；哪些能在後世得到善根，也為他們說法，即使現在沒有利益，也能作為後世的因緣。所以如來為一闡提演說佛法要義。一闡提又分為兩種。
【English Translation】 English version: 『How was the patient』s condition yesterday?』 The answer was: 『Master! This person originally revered and had faith in the Three Jewels (the Buddha, the Dharma, and the Sangha) and the various deities, but now they have changed, and their faith has ceased. They used to enjoy giving, but now they are stingy; they used to eat little, but now they eat too much; they used to be bad-tempered, but now they are kind; they used to be loving, filial, and respectful to their parents, but now they have no respect for their parents.』 Upon hearing this, the doctor went forward to smell them, and smelled the fragrance of Utpala (blue lotus), the mixed fragrance of Agarwood, the fragrance of Piccata, the fragrance of Tagara, the fragrance of Tamalapatra, the fragrance of Turmeric, the fragrance of Sandalwood, as well as the stench of roasted meat, the stench of wine, the stench of burnt tendons and bones, the stench of fish, and the stench of feces. Having discerned these fragrances and stenches, he then touched the body, feeling it to be soft like silk, cotton, or Kapok, or hard like stone, or cold like ice, or hot like fire, or rough like sand. At that time, the skilled doctor, having seen these various signs, determined that the patient would surely die, but did not directly say that the person would die. Instead, he said to the person caring for the patient: 『I am very busy now, I will come again tomorrow. Let them have whatever they need, do not stop them.』 Then he went home. The next day, he sent a messenger, and again told the messenger: 『My work is not yet finished, and the medicine is not yet prepared.』 The wise should know that such a patient will surely die. 『Great King! The World Honored One (Buddha) is also like this. Towards those of the Icchantika (those who have severed their roots of goodness) class, he understands their nature well and teaches them the Dharma. Why is this? If the Buddha did not teach them, all ordinary people would say that the Tathagata has no great compassion. Those who have compassion are called omniscient. If there is no compassion, how can one be called omniscient? Therefore, the Tathagata teaches the Dharma to the Icchantikas. Great King! The World Honored One sees these sick people and always offers them the medicine of the Dharma, but if the sick people do not take it, it is not the fault of the Tathagata. Great King! The Icchantikas are divided into two types: one who can obtain good roots in this life, and one who can obtain good roots in the next life. The Tathagata knows well which of the Icchantikas can obtain good roots in this life, and teaches them the Dharma; and those who can obtain good roots in the next life, he also teaches them the Dharma, so that even if there is no benefit now, it will be a cause for the next life. Therefore, the Tathagata teaches the essence of the Dharma to the Icchantikas. The Icchantikas are again divided into two types.』
：一者利根，二者中根。利根之人于現在世能得善根，中根之人後世則得，諸佛世尊不空說法。大王！譬如凈人，墜墮圊廁，有善知識見而愍之，尋前捉髮而拔出之。諸佛如來亦復如是，見諸眾生墮三惡道，方便救濟令得出離，是故如來為一闡提而演說法。」
王語耆婆：「若使如來審如是者，明當選擇良日吉星，然後乃往。」
耆婆白王：「大王！如來法中，無有選擇良日吉星。大王！如重病人猶不看日、時節、吉兇，惟求良醫。王今病重，求佛良醫，不應選擇良時好日。大王！如栴檀火及𦭽蘭火，二俱燒相，無有異也，吉日兇日，亦復如是。若到佛所，俱得滅罪，惟愿大王今日速往。」
爾時大王即命一臣名曰吉祥，而告之言：「大臣當知，吾今欲往佛世尊所，速辦供養所須之具。」
臣言：「大王！善哉，善哉！所須供具一切悉有。」
阿阇世王與其夫人，嚴駕車乘一萬二千，姝壯大象其數五萬，一一象上各載三人，赍持幡蓋、花香、伎樂、種種供具，無不備足，導從馬騎有十八萬，摩伽陀國所有人民尋從王者，其數足滿五十八萬。
爾時拘尸那城所有大眾滿十二由旬，悉皆遙見阿阇世王與其眷屬尋路而來。爾時佛告諸大眾言：「一切眾生為阿耨多羅三藐三菩提近因緣者
，莫先善友。何以故？阿阇世王若不隨順耆婆語者，來月七日必定命終墮阿鼻獄，是故近因莫若善友。」
阿阇世王復於前路聞舍婆提毗流離王乘船入海遇火而死，瞿伽離比丘生身入地至阿鼻獄，須那剎多作種種惡到于佛所眾罪得滅，聞是語已語耆婆言：「吾今雖聞如是二語，猶未審定。汝來耆婆！吾欲與汝同載一象，設我當入阿鼻地獄，冀汝捉持不令我墮。何以故？吾昔曾聞得道之人不入地獄。」
爾時佛告諸大眾言：「阿阇世王猶有疑心，我今當爲作決定心。」
爾時會中有一菩薩，名持一切，白佛言：「世尊！如佛先說，一切諸法皆無定相，所謂色無定相，乃至涅槃亦無定相，如來今者云何而言，為阿阇世作決定心？」
佛言：「善哉，善哉！善男子！我今定為阿阇世王作決定心。何以故？若王疑心可破壞者，當知諸法無有定相，是故我為阿阇世王作決定心，當知是心為無決定。善男子！若彼王心是決定者，王之逆罪云何可壞？以無定相，其罪可壞，是故我為阿阇世王作決定心。」
爾時大王即到娑羅雙樹間，至於佛所，仰瞻如來三十二相、八十種好，猶如微妙真金之山。爾時世尊出八種聲告言：「大王。」時阿阇世左右顧視，「此大眾中誰是大王？我既罪戾，又無福德，如來
【現代漢語翻譯】 現代漢語譯本：不要先親近惡友。為什麼呢？如果阿阇世王不聽從耆婆（Jivaka，名醫）的話，下個月七日必定會喪命並墮入阿鼻地獄（Avici hell，佛教中最底層的地獄），所以，眼前的因緣不如親近善友。」 阿阇世王又在路上聽到舍婆提（Sravasti）的毗流離王（Virudhaka）乘船入海遭遇火災而死，瞿伽離（Kokalika）比丘生身墮入阿鼻地獄，須那剎多（Sunaksatra）做了種種惡事，到佛陀那裡后，眾罪得以消滅。聽到這些話后，阿阇世王對耆婆說：『我雖然聽到了這兩種說法，但仍然不能確定。你來，耆婆！我想和你同乘一頭大象，如果我真的要墮入阿鼻地獄，希望你能抓住我不讓我掉下去。為什麼呢？我以前聽說得道的人不會墮入地獄。』 這時，佛陀告訴大眾說：『阿阇世王仍然心存疑慮，我現在應當為他堅定信心。』 當時，會中有一位菩薩，名叫持一切（Dharanisvara），對佛陀說：『世尊！正如佛陀您先前所說，一切諸法都沒有固定的相狀，所謂的色（rupa，物質）沒有固定的相狀，乃至涅槃（nirvana，佛教的最高境界）也沒有固定的相狀。如來您現在怎麼說要為阿阇世王堅定信心呢？』 佛陀說：『好啊，好啊！善男子！我現在正是要為阿阇世王堅定信心。為什麼呢？如果王的疑心可以被破除，就應當知道諸法沒有固定的相狀，所以我為阿阇世王堅定信心，應當知道這個心是沒有固定的。善男子！如果王的心是固定的，王的逆罪怎麼可能被消除呢？正因為沒有固定的相狀，他的罪才能被消除，所以我才要為阿阇世王堅定信心。』 這時，大王來到娑羅雙樹（sala trees）之間，到了佛陀所在的地方，仰望如來的三十二相（32 marks of a great man）和八十種好（80 minor marks of a great man），如同微妙的真金之山。這時，世尊發出八種聲音說道：『大王。』阿阇世王左右環顧，心想：『這大眾之中誰是大王？我既有罪過，又沒有福德，如來』
【English Translation】 English version: 'Do not associate with bad friends first. Why? If King Ajatasatru (Ajatasatru, a king of Magadha) does not follow Jivaka's (Jivaka, a royal physician) advice, he will surely die on the seventh day of next month and fall into Avici hell (Avici hell, the deepest hell in Buddhism). Therefore, the immediate cause is better than associating with good friends.' King Ajatasatru also heard on the road that King Virudhaka (Virudhaka, king of Sravasti) of Sravasti (Sravasti, an ancient city in India) died in a fire while sailing at sea, that the monk Kokalika (Kokalika, a monk) fell into Avici hell alive, and that Sunaksatra (Sunaksatra, a former disciple of the Buddha) committed various evil deeds, but after going to the Buddha, his sins were extinguished. After hearing these words, King Ajatasatru said to Jivaka, 'Although I have heard these two accounts, I am still uncertain. Come, Jivaka! I want to ride an elephant with you. If I am really going to fall into Avici hell, I hope you can hold me and prevent me from falling. Why? I have heard before that those who have attained enlightenment do not fall into hell.' At this time, the Buddha told the assembly, 'King Ajatasatru still has doubts in his mind. I should now establish his faith.' At that time, there was a Bodhisattva in the assembly named Dharanisvara (Dharanisvara, a Bodhisattva), who said to the Buddha, 'World Honored One! Just as the Buddha previously said, all dharmas (dharmas, phenomena) do not have fixed characteristics. The so-called rupa (rupa, form) does not have fixed characteristics, and even nirvana (nirvana, the ultimate goal of Buddhism) does not have fixed characteristics. How can the Tathagata (Tathagata, another name for the Buddha) now say that he will establish faith for King Ajatasatru?' The Buddha said, 'Excellent, excellent! Good man! I am now establishing faith for King Ajatasatru. Why? If the king's doubts can be dispelled, it should be known that all dharmas do not have fixed characteristics. Therefore, I am establishing faith for King Ajatasatru, and it should be known that this mind is not fixed. Good man! If the king's mind were fixed, how could the king's heinous crimes be eliminated? Because there are no fixed characteristics, his sins can be eliminated. Therefore, I am establishing faith for King Ajatasatru.' At this time, the great king came to the sala trees (sala trees, a type of tree) and arrived at the place where the Buddha was. He looked up at the Tathagata's thirty-two marks (32 marks of a great man, physical characteristics of a Buddha) and eighty minor marks (80 minor marks of a great man, minor physical characteristics of a Buddha), which were like a mountain of exquisite pure gold. At this time, the World Honored One spoke in eight kinds of voices, saying, 'Great King.' King Ajatasatru looked around, thinking, 'Who is the great king among this assembly? I am sinful and without merit, and the Tathagata'
不應稱為大王。」爾時如來即復喚言：「阿阇世大王。」
時王聞已，心大歡喜，即作是言：「如來今日顧命語言，真知如來於諸眾生，大悲憐愍，等無差別。」白佛言：「世尊！我今疑心永無遺余，定知如來真是眾生無上大師。」
爾時迦葉菩薩語持一切菩薩言：「如來已為阿阇世王作決定心。」
爾時阿阇世王即白佛言：「世尊！假使我今得與梵王釋提桓因坐起飲食，猶不欣悅；得遇如來一言顧命，深以欣慶。」爾時阿阇世王，即以所持幡蓋、香花、伎樂供養，前禮佛足，右繞三匝，禮敬畢已，卻坐一面。
爾時佛告阿阇世王言：「大王！今當爲汝說正法要，汝當一心，諦聽！諦聽！凡夫常當繫心觀身，有二十事：一、所謂我，此身中空，無無漏，二、無諸善根本，三、我此生死未得調順，四、墮墜深坑無處不畏，五、以何方便得見佛性，六、云何修定得見佛性，七、生死常苦無常我凈，八、八難之難難得遠離，九、恒為怨家之所追逐，十、無有一法能遮諸有，十一、於三惡趣未得解脫，十二、具足種種諸惡邪見，十三、亦未造立度五逆津，十四、生死無際未得其邊，十五、不作諸業不得果報，十六、無有我作他人受果，十七、不作樂因終無樂果，十八、若有造業果終不失，十九、因無
【現代漢語翻譯】 現代漢語譯本：'不應稱呼為大王。'那時，如來又呼喚說：'阿阇世（Ajatasattu）大王。' 當時，國王聽了，心中非常歡喜，就說：'如來今天顧念我而稱呼我，我真切地知道如來對於一切眾生，具有大慈悲憐憫，平等無差別。'他向佛說：'世尊！我現在心中的疑惑已經完全消除，確定知道如來真是眾生無上的導師。' 那時，迦葉（Kasyapa）菩薩對持一切菩薩說：'如來已經為阿阇世王確立了堅定的信心。' 當時，阿阇世王就對佛說：'世尊！即使我現在能夠與梵王（Brahma）和釋提桓因（Sakra）同坐共食，我也不感到欣悅；能夠得到如來的一句顧念之語，我深感欣慰慶幸。'當時，阿阇世王就用他所持的幡蓋、香花、伎樂供養佛，上前禮拜佛足，右繞佛三圈，禮敬完畢后，退坐在一旁。 那時，佛告訴阿阇世王說：'大王！我現在將為你宣說正法的要義，你應當一心一意，仔細聽！仔細聽！凡夫常常應當繫念觀察自身，有二十件事：一、所謂我，這個身體是空虛的，沒有無漏（anāsrava），二、沒有各種善的根本，三、我這個生死輪迴還沒有得到調伏，四、墮入深淵，無處不感到畏懼，五、用什麼方法才能見到佛性（Buddha-nature），六、如何修習禪定才能見到佛性，七、生死輪迴是常苦、無常、無我、不凈的，八、八難（aṣṭāvakṣaṇa）的困境難以遠離，九、常常被怨家所追逐，十、沒有一種法能夠遮擋諸有（bhava），十一、在三惡趣（durgati）中還沒有得到解脫，十二、具足種種邪惡的見解，十三、也沒有建立度過五逆（pañcānantarya）的橋樑，十四、生死輪迴沒有邊際，沒有盡頭，十五、不造作諸業就得不到果報，十六、沒有我造作而他人承受果報的事情，十七、不造作快樂的原因，終究不會有快樂的結果，十八、如果造作了業，果報終究不會消失，十九、因無
【English Translation】 English version: 'You should not be called Great King.' At that time, the Tathagata then called out again, 'King Ajatasattu.' When the king heard this, his heart was greatly delighted, and he said, 'Today, the Tathagata has addressed me with care, and I truly know that the Tathagata has great compassion and pity for all beings, without any discrimination.' He said to the Buddha, 'World Honored One! Now my doubts are completely gone, and I know for certain that the Tathagata is truly the supreme teacher of all beings.' At that time, Bodhisattva Kasyapa said to all the Bodhisattvas, 'The Tathagata has established a firm resolve in King Ajatasattu.' At that time, King Ajatasattu said to the Buddha, 'World Honored One! Even if I were to sit, rise, and eat with Brahma and Sakra, I would not be so pleased; to receive a single word of care from the Tathagata, I am deeply joyful and grateful.' At that time, King Ajatasattu offered the Buddha the banners, canopies, incense, flowers, and music he was holding, prostrated at the Buddha's feet, circumambulated the Buddha three times to the right, and after paying his respects, sat down to one side. At that time, the Buddha said to King Ajatasattu, 'Great King! Now I will explain to you the essence of the true Dharma. You should be single-minded and listen carefully! Listen carefully! Ordinary people should always focus their minds on observing the body, and there are twenty things: First, the so-called 'I,' this body is empty, without outflows (anāsrava); second, there are no roots of goodness; third, my cycle of birth and death has not yet been tamed; fourth, falling into a deep pit, there is no place without fear; fifth, by what means can one see the Buddha-nature; sixth, how can one cultivate samadhi to see the Buddha-nature; seventh, the cycle of birth and death is always suffering, impermanent, without self, and impure; eighth, the difficulties of the eight adversities (aṣṭāvakṣaṇa) are difficult to escape; ninth, one is constantly pursued by enemies; tenth, there is no dharma that can obstruct the realms of existence (bhava); eleventh, one has not yet been liberated from the three evil realms (durgati); twelfth, one is full of various evil views; thirteenth, one has not yet built a bridge to cross the five heinous crimes (pañcānantarya); fourteenth, the cycle of birth and death is boundless, without end; fifteenth, if one does not create karma, one will not receive its results; sixteenth, there is no such thing as me creating karma and another receiving the results; seventeenth, if one does not create the cause of happiness, one will never have the result of happiness; eighteenth, if one creates karma, the results will never be lost; nineteenth, the cause is without
明生亦因而死，二十、去來現在常行放逸。大王！凡夫之人常於此身，當作如是二十種觀。作是觀已不樂生死，不樂生死則得正觀。爾時次第觀心生相、住相、滅相；次第觀心生住滅相，定、慧、進、戒，亦復如是；觀生住滅已，知心相乃至戒相，終不作惡，無有死畏、三惡道畏。若不繫心觀察如是二十事者，心則放逸，無惡不造。」
阿阇世言：「如我解佛所說義者，我從昔來，初未曾觀是二十事，故造眾惡，造眾惡故，則有死畏、三惡道畏。世尊！自我招殃，造茲重惡，父王無辜，橫加逆害。是二十事設觀不觀，必定當墮阿鼻地獄。」
佛告大王：「一切諸法性相無常、無有決定，王云何言，必定當墮阿鼻地獄？」
阿阇世王白佛言：「世尊！若一切法無定相者，我之殺罪亦應不定；若殺定者，一切諸法則非不定。」
佛言：「大王！善哉，善哉！諸佛世尊說一切法悉無定相，王復能知殺亦不定，是故當知殺無定相。大王！如汝所言，先父無辜橫加逆害者，何者是父？但于假名眾生五陰，妄生父想。於十二入、十八界中，何者是父？若色是父，四陰應非；若四是父，色亦應非。若色非色合為父者，無有是處。何以故？色與非色，性無合故。大王！凡夫眾生於是色陰妄生父想，如是色陰亦
【現代漢語翻譯】 現代漢語譯本：
生命因生而有死亡，二十、過去、現在常常放縱自己。大王！凡夫俗人常常對這個身體，應當這樣進行二十種觀察。做了這樣的觀察后，就不會貪戀生死，不貪戀生死就能得到正確的見解。那時，依次觀察心的生起、存在、消滅的現象；依次觀察心的生起、存在、消滅的現象，以及定、慧、精進、戒律，也是這樣；觀察了生起、存在、消滅之後，瞭解心的現象乃至戒律的現象，最終不會作惡，沒有對死亡的恐懼、對三惡道的恐懼。如果不用心觀察這二十件事，心就會放縱，沒有惡事不會去做。」
阿阇世（Ajatasattu）說：「按照我理解佛所說的意思，我從前到現在，從來沒有觀察過這二十件事，所以造作了各種惡行，因為造作了各種惡行，所以有對死亡的恐懼、對三惡道的恐懼。世尊！是我自己招來了災禍，造作了如此嚴重的惡行，我的父王是無辜的，卻被我橫加殺害。這二十件事，無論觀察與否，我必定會墮入阿鼻地獄（Avici hell）。」
佛告訴大王：「一切諸法的性質和現象都是無常的、沒有定性的，你為什麼說，必定會墮入阿鼻地獄？」
阿阇世王對佛說：「世尊！如果一切法都沒有定性，那麼我殺人的罪行也應該是不確定的；如果殺人是確定的，那麼一切諸法就不是不確定的。」
佛說：「大王！說得好，說得好！諸佛世尊說一切法都沒有定性，你又能知道殺人也是不確定的，所以應當知道殺人沒有定性。大王！正如你所說，先父無辜被你橫加殺害，那麼什麼是父？只是在假名眾生的五蘊（skandhas）上，妄生了父親的想法。在十二入（ayatanas）、十八界（dhatus）中，什麼是父？如果色（rupa）是父，那麼受（vedana）、想（samjna）、行（samskara）、識（vijnana）四蘊就不是；如果四蘊是父，那麼色蘊就不是。如果色蘊和非色蘊合在一起是父，那是不可能的。為什麼呢？因為色與非色，性質上不能結合。大王！凡夫眾生在這個色蘊上妄生了父親的想法，這個色蘊也 是無常的，受、想、行、識四蘊也是無常的。大王！你所殺的父，只是假名，不是真實的。你所造的殺父之罪，也是假名，不是真實的。一切諸法都是假名，沒有定性。你為什麼說必定會墮入阿鼻地獄呢？」
【English Translation】 English version:
Life arises and thus death occurs, and twenty, in the past, present, one constantly indulges in laxity. O Great King! Ordinary people constantly regard this body and should contemplate these twenty aspects. Having contemplated thus, they will not delight in birth and death; not delighting in birth and death, they will attain right view. At that time, they will sequentially contemplate the arising, abiding, and ceasing of the mind; sequentially contemplate the arising, abiding, and ceasing of the mind, as well as concentration (samadhi), wisdom (prajna), diligence (virya), and precepts (sila), likewise; having contemplated arising, abiding, and ceasing, knowing the nature of the mind and even the nature of precepts, they will ultimately not commit evil, and will have no fear of death or fear of the three evil realms. If one does not focus the mind on observing these twenty matters, the mind will become lax, and there will be no evil that one will not commit.」
Ajatasattu (阿阇世) said, 「As I understand the meaning of what the Buddha has said, I have never contemplated these twenty matters from the past until now, therefore I have committed various evil deeds. Because I have committed various evil deeds, I have fear of death and fear of the three evil realms. O World Honored One! It is I who have brought calamity upon myself, committing such grave evil deeds. My father was innocent, yet I have violently murdered him. Whether these twenty matters are contemplated or not, I am certain to fall into Avici hell (阿鼻地獄).」
The Buddha told the Great King, 「The nature and characteristics of all dharmas are impermanent and without fixed nature. Why do you say that you are certain to fall into Avici hell?」
King Ajatasattu said to the Buddha, 「O World Honored One! If all dharmas have no fixed nature, then my crime of killing should also be uncertain; if killing is certain, then all dharmas are not uncertain.」
The Buddha said, 「Great King! Well said, well said! The Buddhas, the World Honored Ones, say that all dharmas have no fixed nature, and you are also able to know that killing is also uncertain, therefore you should know that killing has no fixed nature. Great King! As you have said, your father was innocent and you violently murdered him, then what is a father? It is merely a false name given to the five aggregates (skandhas) of a sentient being, from which the thought of a father arises. Among the twelve entrances (ayatanas) and the eighteen realms (dhatus), what is a father? If form (rupa) is the father, then the other four aggregates of feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) should not be; if the four aggregates are the father, then form should not be. If form and non-form combined are the father, that is not possible. Why? Because form and non-form cannot combine in nature. Great King! Ordinary beings falsely conceive the idea of a father in this form aggregate, and this form aggregate is also impermanent, as are the four aggregates of feeling, perception, mental formations, and consciousness. Great King! The father you killed is merely a false name, not real. The crime of killing your father that you committed is also a false name, not real. All dharmas are false names, without fixed nature. Why do you say that you are certain to fall into Avici hell?」
不可害。何以故？色有十種，是十種中，唯色一種，可見可持、可稱可量、可牽可縛。雖可見縛，其性不住，以不住故不可得見、不可捉持、不可稱量、不可牽縛。色相如是，云何可殺？若色是父，可殺可害、獲罪報者；餘九應非。若九非者，則應無罪。大王！色有三種：過去、未來、現在。過去、現在則不可害。何以故？過去過去故，現在念念滅故；遮未來故名之為殺。如是一色，或有可殺，或不可殺，有殺不殺，色則不定。若色不定殺亦不定，殺不定故報亦不定。云何說言定入地獄？
「大王！一切眾生所作罪業凡有二種：一者輕，二者重。若心口作，則名為輕；身口心作，則名為重。大王！心念口說，身不作者，所得報輕。大王！昔日口不敕殺，但言削足。大王！若敕侍臣立斬王首，坐時乃斬猶不得罪，況王不敕云何得罪？王若得罪，諸佛世尊亦應得罪。何以故？汝父先王頻婆娑羅，常于諸佛種諸善根，是故今日得居王位。諸佛若不受其供養則不為王，若不為王，汝則不得為國生害。若汝殺父當有罪者，我等諸佛亦應有罪。若諸佛世尊無有罪者，汝獨云何而得罪耶？大王！頻婆娑羅往有噁心，于毗富羅山遊行獵鹿，周遍壙野悉無所得，唯見一仙五通具足，見已即生瞋恚噁心：『我今遊獵所以不得，正坐此
【現代漢語翻譯】 現代漢語譯本：不可殺害。（為什麼呢？）色（rupa，物質現象）有十種，在這十種中，只有色這一種，是可見、可持、可稱量、可牽可縛的。雖然可見可縛，但它的本性是無常不住的，因為不住，所以不可見、不可捉持、不可稱量、不可牽縛。色的相狀是這樣的，怎麼可以殺害呢？如果色是父親，可以殺害、會獲罪報；那麼其餘九種（受、想、行、識、地、水、火、風、空）應該就不是了。如果其餘九種不是，那麼就應該沒有罪。大王！色有三種：過去、未來、現在。過去、現在的色是不可殺害的。（為什麼呢？）因為過去已經過去，現在念念生滅；遮斷未來才叫做殺。像這樣，色，有時可以殺，有時不可以殺，有殺也有不殺，色是不確定的。如果色是不確定的，那麼殺也是不確定的，殺不確定，果報也是不確定的。怎麼能說一定墮入地獄呢？ 大王！一切眾生所造的罪業，總共有兩種：一種是輕的，一種是重的。如果只是心裡想，口裡說，就叫做輕；如果身、口、心都參與，就叫做重。大王！心裡想，口裡說，身體沒有做，所得的果報就輕。大王！以前，你父王口裡沒有下令殺人，只是說要削足。大王！如果命令侍臣立刻斬下國王的頭，在坐的時候才斬，尚且沒有罪，何況國王沒有下令，怎麼會有罪呢？如果國王有罪，那麼諸佛世尊也應該有罪。（為什麼呢？）你的父王頻婆娑羅（Bimbisara，古印度摩揭陀國王）以前常常在諸佛那裡種下各種善根，所以今天才能坐上王位。如果諸佛不接受他的供養，他就不能成為國王，如果不能成為國王，你就不能出生為國君來加害他。如果你殺害父親會有罪，那麼我們諸佛也應該有罪。如果諸佛世尊沒有罪，你為什麼會有罪呢？大王！頻婆娑羅以前有噁心，在毗富羅山（Vipula，山名）打獵，跑遍了曠野都沒有收穫，只看到一個仙人五神通具足，看到后就生起嗔恨的噁心：『我今天打獵之所以沒有收穫，正是因為這個仙人。』
【English Translation】 English version: It is not permissible to harm. Why is that? Material form (rupa) has ten aspects. Among these ten, only material form is visible, tangible, measurable, and capable of being bound. Although it can be seen and bound, its nature is impermanent and does not abide. Because it does not abide, it cannot be seen, grasped, measured, or bound. The nature of material form is such, how can it be killed? If material form is the father, and can be killed and incur karmic retribution, then the other nine (feeling, perception, mental formations, consciousness, earth, water, fire, wind, space) should not be. If the other nine are not, then there should be no sin. Great King! Material form has three aspects: past, future, and present. Past and present material forms cannot be harmed. Why is that? Because the past has passed, and the present is constantly arising and ceasing. Preventing the future is called killing. Thus, material form, sometimes can be killed, sometimes cannot be killed, there is killing and not killing, material form is uncertain. If material form is uncertain, then killing is also uncertain, and if killing is uncertain, then the karmic retribution is also uncertain. How can it be said that one will definitely fall into hell? Great King! All the karmic actions that sentient beings commit are of two kinds: one is light, and the other is heavy. If it is only thought in the mind and spoken by the mouth, it is called light; if it involves body, mouth, and mind, it is called heavy. Great King! If one thinks in the mind and speaks with the mouth, but does not act with the body, the karmic retribution is light. Great King! In the past, your father did not order anyone to be killed, but only said to cut off feet. Great King! If one orders a minister to immediately behead the king, and the beheading happens while sitting, there is still no sin. How much less sin is there if the king did not give the order? If the king has sin, then all the Buddhas, the World Honored Ones, should also have sin. Why is that? Your father, King Bimbisara, used to plant various roots of goodness with the Buddhas, and that is why he is able to sit on the throne today. If the Buddhas did not accept his offerings, he would not have become king, and if he had not become king, you would not have been born as a ruler to harm him. If you have sin for killing your father, then we Buddhas should also have sin. If the Buddhas, the World Honored Ones, have no sin, why should you alone have sin? Great King! Bimbisara once had an evil thought. He went hunting on Mount Vipula, and after searching the wilderness, he found nothing. He only saw an ascetic with the five supernatural powers. Upon seeing him, he developed an angry and evil thought: 『The reason I have not been able to hunt today is because of this ascetic.』
人。』驅逐令去，即敕左右而令殺之。其人臨終，生瞋噁心，退失神通，而作誓言：『我實無辜，汝以心口，橫加戮害，我于來世亦當如是，還以心口而害於汝。』時王聞已，即生悔心，供養死屍。是王如是尚得輕受，不墮地獄；況王不爾，而當地獄受果報耶？先王自作還自受之，云何令王而得殺罪？如王所言，父王無辜者。大王！云何言無？夫有罪者則有罪報，無惡業者則無罪報。汝父先王若無辜罪，云何有報？頻婆娑羅于現世中，亦得善果及以惡果，是故先王亦復不定，以不定故殺亦不定，殺不定故，云何而言定入地獄？
「大王！眾生狂惑凡有四種：一者貪狂，二者藥狂，三者咒狂，四者本業緣狂。大王！我弟子中有是四狂，雖多作惡，我終不記是人犯戒。是人所作，不至三惡，若還得心，亦不言犯。王本貪國，逆害父王，貪狂心作，云何得罪？大王！如人酒醉，逆害其母，既醒寤已，心生悔恨，當知是業亦不得報。王今貪醉，非本心作，若非本心，云何得罪？大王！譬如幻師，四衢道頭，幻作種種男女、象馬、瓔珞、衣服，愚癡之人謂為真實，有智之人知非真有。殺亦如是，凡夫謂實，諸佛世尊知其非真。大王！譬如山間響聲，愚癡之人謂之實聲，有智之人知其非真。殺亦如是，凡夫謂實，諸佛世尊知
【現代漢語翻譯】 現代漢語譯本：『那個人。』下令驅逐他，就命令左右侍從殺了他。那個人臨終時，生起嗔恨惡毒的心，失去了神通，並且發誓說：『我實在無辜，你用你的心和口，橫加殺害我，我來世也要這樣，用我的心和口來傷害你。』當時國王聽了，就生起悔恨之心，供養死屍。這個國王尚且能夠得到輕微的果報，不墮入地獄；何況國王不是這樣，卻要墮入地獄承受果報呢？先王自己造作的業自己承受，怎麼能讓國王您承擔殺父的罪過呢？就像國王您所說，父王是無辜的。大王！怎麼能說無辜呢？有罪的人就有罪報，沒有惡業的人就沒有罪報。您的父王如果無辜，怎麼會有果報呢？頻婆娑羅（Bimbisara，古印度摩揭陀國王）在現世中，也得到善果和惡果，所以先王也是不確定的，因為不確定，所以殺也是不確定的，殺不確定，怎麼能說一定墮入地獄呢？ 大王！眾生迷惑顛倒，大致有四種：一是貪慾的迷惑，二是藥物的迷惑，三是咒語的迷惑，四是本業因緣的迷惑。大王！我的弟子中有這四種迷惑，即使做了很多惡事，我最終也不會認為這個人犯了戒律。這個人所做的事，不會導致墮入三惡道，如果恢復了清醒的心，也不能說他犯了戒。國王您本來貪圖王位，違逆殺害父王，是貪慾迷惑的心所為，怎麼能算有罪呢？大王！比如有人喝醉了酒，違逆殺害了自己的母親，等清醒之後，心中生起悔恨，應當知道這種業也不會得到報應。國王您現在是貪慾迷惑，不是本心所為，如果不是本心，怎麼能算有罪呢？大王！譬如幻術師，在十字路口，幻化出各種男女、象馬、瓔珞、衣服，愚癡的人認為這些是真實的，有智慧的人知道這些不是真實的。殺也是這樣，凡夫認為是真實的，諸佛世尊知道它不是真實的。大王！譬如山間的回聲，愚癡的人認為是真實的聲音，有智慧的人知道它不是真實的。殺也是這樣，凡夫認為是真實的，諸佛世尊知道
【English Translation】 English version: 『That person.』 Having issued the order to expel him, he then commanded his attendants to kill him. As that person was dying, he generated a mind of anger and malice, lost his supernatural powers, and made a vow: 『I am truly innocent, and you, with your mind and mouth, have unjustly killed me. In the next life, I will do the same, using my mind and mouth to harm you.』 When the king heard this, he immediately felt remorse and made offerings to the corpse. This king was still able to receive a light retribution and not fall into hell; how much more so if the king were not like this, would he fall into hell to receive the consequences? The former king created his own karma and received it himself, how can the king be made to bear the sin of patricide? As the king said, the father king was innocent. Great King! How can you say he was innocent? Those who have committed sins will receive the retribution of sin, and those who have not committed evil deeds will not receive the retribution of sin. If your father, the former king, was innocent, how could he have received retribution? Bimbisara (King of Magadha in ancient India) also received good and bad consequences in this life, therefore the former king is also uncertain. Because it is uncertain, the killing is also uncertain. Because the killing is uncertain, how can it be said that he will definitely fall into hell? Great King! There are generally four kinds of delusion that afflict sentient beings: first, the delusion of greed; second, the delusion of drugs; third, the delusion of mantras; and fourth, the delusion of karmic causes and conditions. Great King! If my disciples have these four delusions, even if they commit many evil deeds, I will not ultimately consider them to have broken the precepts. What these people do will not lead to the three evil realms, and if they regain their clarity of mind, it cannot be said that they have broken the precepts. Your Majesty, you were originally greedy for the throne and rebelled against and killed your father. This was done by a mind deluded by greed, how can it be considered a sin? Great King! For example, if a person gets drunk and rebels against and kills his mother, and after waking up, feels remorse in his heart, it should be known that this karma will not receive retribution. Your Majesty, you are now deluded by greed, and it was not done by your original mind. If it was not your original mind, how can it be considered a sin? Great King! For example, a magician, at a crossroads, conjures up various men and women, elephants and horses, necklaces and clothes. Foolish people think these are real, while wise people know they are not real. Killing is also like this, ordinary people think it is real, while all Buddhas and World Honored Ones know it is not real. Great King! For example, the echo in the mountains, foolish people think it is a real sound, while wise people know it is not real. Killing is also like this, ordinary people think it is real, while all Buddhas and World Honored Ones know
其非真。大王！如人有怨，詐來親附，愚癡之人謂為實親，智者了達乃知虛詐。殺亦如是，凡夫謂實，諸佛世尊知其非真。大王！如人執鏡，自見面像，愚癡之人謂為真面，智者了達知其非真。殺亦如是，凡夫謂實，諸佛世尊知其非真。大王！如熱時炎，愚癡之人謂之是水，智者了達知其非水。殺亦如是，凡夫謂實，諸佛世尊知其非真。大王！如乾闥婆城，愚癡之人謂為真實，智者了達知其非真。殺亦如是，凡夫謂實，諸佛世尊知其非真。大王！如人夢中受五欲樂，愚癡之人謂之為實，智者了達知其非真。殺亦如是，凡夫謂實，諸佛世尊知其非真。
「大王！殺法、殺業、殺者、殺果及以解脫，我皆了之，則無有罪。王雖知殺，云何有罪？大王！譬如有人，主知典酒，如其不飲，則亦不醉，雖復知火，亦不燒然。王亦如是，雖復知殺，云何有罪？大王！有諸眾生，于日出時作種種罪，于月出時復行劫盜，日月不出則不作罪；雖因日月令其作罪，然此日月實不得罪。殺亦如是，雖復因王，王實無罪。大王！如王宮中，常敕屠羊，心初無懼。云何于父，獨生懼心？雖復人畜尊卑差別，寶命畏死，二俱無異。何故於羊，心輕無懼？于父先王，生重憂苦？大王！世間之人是愛僮僕，不得自在，為愛所使，而行殺害，設有
【現代漢語翻譯】 現代漢語譯本： 並非真實。大王！就像有人心懷怨恨，假裝親近依附，愚癡的人認為這是真的親近，而有智慧的人明瞭知道這是虛假的。殺戮也是這樣，凡夫俗子認為是真實的，而諸佛世尊知道它並非真實。大王！就像人拿著鏡子，看到自己的面像，愚癡的人認為那是真的面容，而有智慧的人明瞭知道那並非真實。殺戮也是這樣，凡夫俗子認為是真實的，而諸佛世尊知道它並非真實。大王！就像炎熱時出現的幻影，愚癡的人認為那是水，而有智慧的人明瞭知道那並非水。殺戮也是這樣，凡夫俗子認為是真實的，而諸佛世尊知道它並非真實。大王！就像乾闥婆城（一種海市蜃樓），愚癡的人認為那是真實的，而有智慧的人明瞭知道那並非真實。殺戮也是這樣，凡夫俗子認為是真實的，而諸佛世尊知道它並非真實。大王！就像人在夢中享受五欲之樂，愚癡的人認為那是真實的，而有智慧的人明瞭知道那並非真實。殺戮也是這樣，凡夫俗子認為是真實的，而諸佛世尊知道它並非真實。 「大王！殺戮的方法、殺戮的行為、殺戮者、殺戮的果報以及解脫，我全都明瞭，所以沒有罪過。大王您雖然知道殺戮，怎麼會有罪呢？大王！譬如有人，主管酒的事務，如果他不喝酒，就不會醉，雖然知道火，也不會被燒傷。大王您也是這樣，雖然知道殺戮，怎麼會有罪呢？大王！有些眾生，在太陽出來的時候做各種罪惡，在月亮出來的時候又去搶劫偷盜，如果太陽和月亮不出來，他們就不會作惡；雖然是因為太陽和月亮讓他們作惡，但是太陽和月亮實際上沒有罪過。殺戮也是這樣，雖然是因為大王您，大王您實際上沒有罪過。大王！就像在王宮中，經常命令屠宰羊，心中最初沒有恐懼。為什麼對於父親，卻會獨自產生恐懼呢？雖然人和牲畜有尊卑差別，但都珍愛生命，畏懼死亡，這兩者並沒有不同。為什麼對於羊，心中輕視沒有恐懼？對於父親先王，卻產生深重的憂愁痛苦？大王！世間的人是愛的奴僕，不能自主，被愛所驅使，而進行殺害，即使有
【English Translation】 English version: It is not real. Great King! It is like a person who harbors resentment, pretending to be close and attached. A foolish person thinks this is true closeness, while a wise person clearly knows it is false. Killing is also like this; ordinary people think it is real, while all Buddhas and World Honored Ones know it is not real. Great King! It is like a person holding a mirror, seeing their own image. A foolish person thinks that is their real face, while a wise person clearly knows it is not real. Killing is also like this; ordinary people think it is real, while all Buddhas and World Honored Ones know it is not real. Great King! It is like the mirage in hot weather; a foolish person thinks it is water, while a wise person clearly knows it is not water. Killing is also like this; ordinary people think it is real, while all Buddhas and World Honored Ones know it is not real. Great King! It is like a Gandharva city (a mirage); a foolish person thinks it is real, while a wise person clearly knows it is not real. Killing is also like this; ordinary people think it is real, while all Buddhas and World Honored Ones know it is not real. Great King! It is like a person enjoying the five desires in a dream; a foolish person thinks it is real, while a wise person clearly knows it is not real. Killing is also like this; ordinary people think it is real, while all Buddhas and World Honored Ones know it is not real. 「Great King! The method of killing, the act of killing, the killer, the result of killing, and liberation, I understand them all, so there is no sin. Although you, Great King, know about killing, how can there be sin? Great King! For example, there is a person who is in charge of wine; if he does not drink, he will not get drunk. Although he knows about fire, he will not be burned. You are also like this, Great King; although you know about killing, how can there be sin? Great King! There are some beings who commit various sins when the sun rises, and when the moon rises, they go to rob and steal. If the sun and moon do not rise, they will not commit evil. Although it is because of the sun and moon that they commit evil, the sun and moon actually have no sin. Killing is also like this; although it is because of you, Great King, you actually have no sin. Great King! It is like in the royal palace, where the slaughter of sheep is often ordered, and there is no fear in the heart initially. Why, then, do you alone feel fear towards your father? Although there is a difference in status between humans and animals, both cherish life and fear death, and there is no difference between the two. Why, then, do you lightly regard the sheep and have no fear, but feel deep sorrow and pain for your father, the former king? Great King! People in the world are slaves to love, unable to be free, driven by love to commit murder, even if there are
果報乃是愛罪。王不自在，當有何咎？大王！譬如涅槃，非有非無，而亦是有。殺亦如是，雖非有非無，而亦是有。慚愧之人則為非有，無慚愧者則為非無；受果報者名之為有，空見之人則為非有；有見之人則為非無，有有見者亦名為有。何以故？有有見者得果報故，無有見者則無果報；常見之人則為非有，無常見者則為非無。常常見者不得為無，何以故？常常見者，有惡業果故，是故常常見者，不得為無。以是義故，雖非有無，而亦是有。
「大王！夫眾生者，名出入息，斷出入息，故名為殺，諸佛隨俗，亦說為殺。大王！色是無常，色之因緣亦是無常，從無常因生，色云何常？乃至識是無常，識之因緣亦是無常，從無常因生，識云何常？以無常故苦，以苦故空，以空故無我，若是無常、苦、空、無我，為何所殺？殺無常者得常涅槃，殺苦得樂，殺空得實，殺于無我而得真我。大王！若殺無常、苦、空、無我者，則與我同。我亦殺于無常、苦、空無我，不入地獄，汝云何入？」
爾時阿阇世王，如佛所說觀色乃至觀識，作是觀已，即白佛言：「世尊！我今始知色是無常乃至識是無常；我本若能如是知者，則不作罪。世尊！我昔曾聞，諸佛世尊常為眾生而作父母。雖聞是語，猶未審定，今則定知。世尊！
【現代漢語翻譯】 現代漢語譯本：果報的根源在於愛慾和罪業。大王您感到不自在，這又有什麼過錯呢？大王！譬如涅槃（佛教的最高境界，指解脫生死輪迴的狀態），它既不是有也不是無，但也可以說是存在。殺戮也是如此，雖然它既不是絕對的有也不是絕對的無，但也可以說是存在。有慚愧心的人認為殺戮不是真實存在，沒有慚愧心的人則認為殺戮是真實存在；承受果報的人被認為是存在殺戮，持有空見（認為一切皆空）的人則認為殺戮不是真實存在；持有有見（認為一切實有）的人則認為殺戮不是不存在，持有有見的人也被認為存在殺戮。為什麼呢？因為持有有見的人會得到果報，而沒有有見的人則不會得到果報；持有常見（認為事物永恒不變）的人認為殺戮不是真實存在，沒有常見的人則認為殺戮不是不存在。持有常見的人不能被認為是無，為什麼呢？因為持有常見的人會有惡業的果報，所以持有常見的人不能被認為是無。基於這個道理，雖然殺戮不是絕對的有或無，但也可以說是存在。 大王！眾生之所以為眾生，是因為有出入息（呼吸），斷絕出入息，所以稱為殺。諸佛（覺悟者）隨順世俗的說法，也說這是殺。大王！色（物質現象）是無常的，色的因緣（產生的原因和條件）也是無常的，從無常的因緣產生，色怎麼可能是常呢？乃至識（精神現象）是無常的，識的因緣也是無常的，從無常的因緣產生，識怎麼可能是常呢？因為無常所以是苦，因為苦所以是空，因為空所以是無我。如果一切都是無常、苦、空、無我，那麼殺的是什麼呢？殺死無常可以得到常的涅槃，殺死苦可以得到快樂，殺死空可以得到真實，殺死無我而可以得到真我。大王！如果殺死無常、苦、空、無我，那麼就和我一樣了。我也殺死了無常、苦、空、無我，我沒有墮入地獄，你又怎麼會墮入呢？」 這時，阿阇世王（古印度摩揭陀國國王）聽了佛陀所說，觀察色乃至觀察識，這樣觀察之後，就對佛陀說：『世尊！我現在才明白色是無常，乃至識是無常；我如果早能這樣明白，就不會造作罪業了。世尊！我以前曾聽說，諸佛世尊常常作為眾生的父母。雖然聽過這話，但還不能確定，現在才真正明白了。世尊！』
【English Translation】 English version: The retribution is rooted in love and sin. Your Majesty feels uneasy, what fault is there in that? Your Majesty! For example, Nirvana (the highest state in Buddhism, referring to the state of liberation from the cycle of birth and death), it is neither existent nor non-existent, yet it can also be said to exist. Killing is also like this, although it is neither absolutely existent nor absolutely non-existent, it can also be said to exist. Those with a sense of shame consider killing not to be real, while those without a sense of shame consider killing to be real; those who receive retribution are considered to have committed killing, while those who hold the view of emptiness (believing that everything is empty) consider killing not to be real; those who hold the view of existence (believing that everything is real) consider killing not to be non-existent, and those who hold the view of existence are also considered to have committed killing. Why is that? Because those who hold the view of existence will receive retribution, while those who do not hold the view of existence will not receive retribution; those who hold the view of permanence (believing that things are eternal and unchanging) consider killing not to be real, while those who do not hold the view of permanence consider killing not to be non-existent. Those who hold the view of permanence cannot be considered non-existent, why is that? Because those who hold the view of permanence will have the retribution of evil karma, so those who hold the view of permanence cannot be considered non-existent. Based on this principle, although killing is neither absolutely existent nor non-existent, it can also be said to exist. Your Majesty! The reason why sentient beings are sentient beings is because they have in-breaths and out-breaths (breathing). The cessation of in-breaths and out-breaths is called killing. The Buddhas (enlightened ones), following the common customs, also say that this is killing. Your Majesty! Form (material phenomena) is impermanent, the causes and conditions (the reasons and conditions for its arising) of form are also impermanent, arising from impermanent causes and conditions, how can form be permanent? Even consciousness (mental phenomena) is impermanent, the causes and conditions of consciousness are also impermanent, arising from impermanent causes and conditions, how can consciousness be permanent? Because of impermanence, it is suffering; because of suffering, it is empty; because of emptiness, it is without self. If everything is impermanent, suffering, empty, and without self, then what is being killed? Killing impermanence can attain the permanent Nirvana, killing suffering can attain happiness, killing emptiness can attain reality, and killing no-self can attain the true self. Your Majesty! If one kills impermanence, suffering, emptiness, and no-self, then one is the same as me. I also killed impermanence, suffering, emptiness, and no-self, and I did not fall into hell, so how could you fall into it?」 At this time, King Ajatasatru (the king of Magadha in ancient India), after listening to what the Buddha said, observed form and even observed consciousness. After observing in this way, he said to the Buddha: 『World Honored One! Now I understand that form is impermanent, and even consciousness is impermanent; if I had understood this earlier, I would not have committed sins. World Honored One! I have heard before that the Buddhas, the World Honored Ones, often act as parents to sentient beings. Although I have heard this, I was not certain, but now I truly understand. World Honored One!』
我亦曾聞，須彌山王四寶所成，所謂金、銀、琉璃、頗梨；若有眾鳥隨所集處，則同其色。雖聞是言，亦不審定。我今來至佛須彌山，則與同色，與同色者，則知諸法無常、苦、空、無我。世尊！我見世間，從𦭽蘭子生𦭽蘭樹，不見𦭽蘭生栴檀樹，我今始見從𦭽蘭子生栴檀樹，𦭽蘭子者我身是也，栴檀樹者即是我心、無根、信也。無根者，我初不知恭敬如來，不信法、僧，是名無根。世尊！我若不遇如來世尊，當於無量阿僧祇劫在大地獄受無量苦；我今見佛，以是見佛所得功德，破壞眾生所有一切煩惱噁心。」
佛言：「大王！善哉，善哉！我今知汝必能破壞眾生噁心。」
「世尊！若我審能破壞眾生諸噁心者，使我常在阿鼻地獄，無量劫中為諸眾生受大苦惱，不以為苦。」
爾時摩伽陀國無量人民悉發阿耨多羅三藐三菩提心，以如是等無量人民發大心故，阿阇世王所有重罪即得微薄。王及夫人、後宮婇女，悉皆同發阿耨多羅三藐三菩提心。
爾時阿阇世王語耆婆言：「耆婆！我今未死已得天身，舍于短命而得長命，舍無常身而得常身，令諸眾生髮阿耨多羅三藐三菩提心，即是天身、長命、常身，即是一切諸佛弟子。」說是語已，即以種種寶幢、幡蓋、香花瓔珞、微妙伎樂而供養佛，復以偈
【現代漢語翻譯】 現代漢語譯本 我曾經聽聞，須彌山王（Sumeru Mountain King，佛教宇宙觀中的中心山）由四種珍寶構成，分別是金、銀、琉璃和頗梨（水晶）。如果有鳥兒停留在上面，它們的顏色就會變得和山一樣。雖然我聽過這種說法，但並不確定。現在我來到佛陀的須彌山，發現我的顏色也變得和山一樣了。與山同色，我就明白了諸法（一切事物）都是無常、苦、空、無我的。世尊！我看到世間，從𦭽蘭子（一種植物的種子）長出𦭽蘭樹，沒見過𦭽蘭長出栴檀樹（檀香樹）。今天我第一次看到從𦭽蘭子長出栴檀樹，𦭽蘭子指的就是我的身體，栴檀樹指的就是我的心，我的心是無根的，是信仰。所謂無根，是指我最初不知道恭敬如來（佛陀），不相信佛法和僧團，這就是無根。世尊！如果我沒有遇到如來世尊，我會在無量阿僧祇劫（極長的時間單位）在地獄中遭受無量的痛苦。現在我見到了佛陀，憑藉見到佛陀所獲得的功德，我能摧毀眾生所有的一切煩惱和噁心。 佛陀說：『大王！說得好，說得好！我現在知道你一定能夠摧毀眾生的噁心。』 『世尊！如果我真的能夠摧毀眾生的一切噁心，我願意永遠待在阿鼻地獄（佛教中最底層的地獄），在無量劫中為眾生承受巨大的痛苦，我不會覺得苦。』 當時，摩伽陀國（Magadha，古印度的一個王國）無數的人民都發起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺，即成佛的決心）。因為如此眾多的人民發起了大心，阿阇世王（Ajatasatru，摩伽陀國的國王）的所有重罪都變得輕微了。國王和他的夫人、後宮的妃嬪，都一起發起了阿耨多羅三藐三菩提心。 當時，阿阇世王對耆婆（Jivaka，一位名醫）說：『耆婆！我還沒死就已經得到了天身，捨棄了短暫的生命而得到了長久的生命，捨棄了無常的身體而得到了常住的身體。讓眾生髮起阿耨多羅三藐三菩提心，就是天身、長壽、常身，就是一切佛陀的弟子。』說完這些話，他就用各種寶幢、幡蓋、香花瓔珞、美妙的音樂來供養佛陀，又用偈頌讚嘆佛陀。
【English Translation】 English version I have also heard that Mount Sumeru (Sumeru Mountain King, the central mountain in Buddhist cosmology) is made of four treasures, namely gold, silver, lapis lazuli, and crystal. If any birds gather there, they will take on the same color as the mountain. Although I have heard this, I was not certain. Now that I have come to the Buddha's Mount Sumeru, I find that my color has become the same as the mountain. By being the same color as the mountain, I understand that all dharmas (all things) are impermanent, suffering, empty, and without self. World-Honored One! I have seen in the world that from a 𦭽lan seed (a type of plant seed) grows a 𦭽lan tree, but I have never seen a 𦭽lan grow into a sandalwood tree. Today, for the first time, I see a sandalwood tree growing from a 𦭽lan seed. The 𦭽lan seed refers to my body, and the sandalwood tree refers to my mind, which is rootless, and is faith. By rootless, I mean that I initially did not know how to respect the Tathagata (Buddha), and did not believe in the Dharma and the Sangha. This is what is meant by rootless. World-Honored One! If I had not met the Tathagata, I would have suffered immeasurable pain in the hells for countless asamkhya kalpas (extremely long periods of time). Now that I have seen the Buddha, by the merit gained from seeing the Buddha, I can destroy all the afflictions and evil minds of sentient beings. The Buddha said, 'Great King! Well said, well said! I now know that you will surely be able to destroy the evil minds of sentient beings.' 'World-Honored One! If I am truly able to destroy all the evil minds of sentient beings, I am willing to remain in Avici Hell (the lowest level of hell in Buddhism) forever, enduring great suffering for sentient beings for countless kalpas, and I will not consider it suffering.' At that time, countless people in the kingdom of Magadha (an ancient kingdom in India) all aroused the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment, the determination to become a Buddha). Because so many people aroused this great mind, all the heavy sins of King Ajatasatru (the king of Magadha) became lighter. The king, his queen, and the concubines of the palace all together aroused the mind of Anuttara-samyak-sambodhi. At that time, King Ajatasatru said to Jivaka (a famous physician), 'Jivaka! I have already attained a heavenly body before my death, abandoning a short life and gaining a long life, abandoning an impermanent body and gaining a permanent body. Causing sentient beings to arouse the mind of Anuttara-samyak-sambodhi is the heavenly body, long life, and permanent body, and it is to be a disciple of all Buddhas.' After saying these words, he offered various jeweled banners, canopies, fragrant flowers, necklaces, and exquisite music to the Buddha, and praised the Buddha with verses.
頌而讚歎言：
「實語甚微妙， 善巧于句義， 甚深秘密藏， 為眾故顯示。 所有廣博言， 為眾故略說， 具足如是言， 善能療眾生。 若有諸眾生， 得聞是語者， 若信及不信， 定知是佛說。 諸佛常軟語， 為眾故說粗， 粗語及軟語， 皆歸第一義。 是故我今者， 歸依於世尊。 如來語一味， 猶如大海水， 是名第一諦， 故無無義語。 如來今所說， 種種無量法， 男女大小聞， 同獲第一義。 無因亦無果， 無生及無滅， 是名大涅槃， 聞者破諸果。 如來為一切， 常作慈父母， 當知諸眾生， 皆是如來子， 世尊大慈悲， 為眾故苦行。 如人著鬼魅， 狂亂多所作， 我今得見佛， 所得三業善， 愿以此功德， 迴向無上道。 我今所供養， 佛法及眾僧， 愿以此功德， 三寶常在世。 我今所當得， 種種諸功德， 愿以此破壞， 眾生四種魔。 我遇惡知識， 造作三世罪， 今于佛前悔， 愿后更莫造。 愿諸眾生等， 悉發菩提心， 繫心常思念， 十方一切佛。 復愿諸眾生， 永破諸煩惱， 了了見佛性， 猶如妙
【現代漢語翻譯】 現代漢語譯本 他們歌頌並讚歎道： 『真實之語極其微妙，善於運用語句和意義，深奧的秘密寶藏，爲了眾生而顯現。 所有廣博的言辭，爲了眾生而簡略地說，具備這樣的言辭，善於療愈眾生。 如果有眾生，聽聞這些話語，無論是相信還是不相信，都應知道這是佛所說。 諸佛常常用柔和的語言，爲了眾生而說粗獷的語言，粗獷的語言和柔和的語言，都歸於第一義諦（ परमार्थसत्य，paramārthasatya，最高真理）。 因此我今天，歸依於世尊（ भगवत्，bhagavat，佛的尊稱）。 如來的語言只有一個味道，猶如大海水，這被稱為第一諦（ परमार्थसत्य，paramārthasatya，最高真理），所以沒有無意義的語言。 如來現在所說，種種無量的法，無論男女老少聽聞，都同樣獲得第一義諦（ परमार्थसत्य，paramārthasatya，最高真理）。 沒有因也沒有果，沒有生也沒有滅，這被稱為大涅槃（ महापरिनिर्वाण，mahāparinirvāṇa，最終的解脫），聽聞者破除各種果報。 如來為一切眾生，常常作為慈愛的父母，應當知道所有眾生，都是如來的孩子。 世尊（ भगवत्，bhagavat，佛的尊稱）大慈大悲，爲了眾生而苦行。 就像人被鬼魅纏身，狂亂地做出許多事情，我今天得見佛，所獲得的身體、語言、意念三方面的善行，愿以此功德，迴向無上道（ अनुत्तरमार्ग，anuttaramārga，至高無上的道路）。 我今天所供養的，佛、法和僧，愿以此功德，使三寶（ त्रिरत्न，triratna，佛、法、僧）常在世間。 我今天所應當獲得的，種種功德，愿以此破壞眾生的四種魔（ चतुर्मार，caturmāra，四種障礙：煩惱魔、蘊魔、死魔、天魔）。 我遇到惡知識（ कल्याणमित्र，kalyāṇamitra，善知識的反義），造作了過去、現在、未來三世的罪業，現在在佛前懺悔，愿以後不再造作。 愿所有眾生，都發起菩提心（ बोधिचित्त，bodhicitta，覺悟之心），專心常常思念，十方一切佛。 又愿所有眾生，永遠破除各種煩惱，清清楚楚地見到佛性（ बुद्धत्व，buddhatva，佛的本性），猶如美妙的……'
【English Translation】 English version They sang in praise and exclaimed: 'The true words are extremely subtle, skillful in the use of phrases and meanings, a profound and secret treasure, revealed for the sake of all beings. All the extensive words, for the sake of all beings, are spoken concisely, possessing such words, they are able to heal all beings. If there are beings who hear these words, whether they believe or do not believe, they should know that these are the words of the Buddha. The Buddhas always use gentle language, and for the sake of all beings, they speak rough language. Both rough and gentle language lead to the ultimate truth (paramārthasatya). Therefore, today I take refuge in the World Honored One (bhagavat). The language of the Tathagata (如來) has only one flavor, like the water of the great ocean. This is called the ultimate truth (paramārthasatya), therefore there are no meaningless words. The various immeasurable teachings that the Tathagata (如來) now speaks, whether heard by men, women, young or old, all equally attain the ultimate truth (paramārthasatya). There is no cause and no effect, no birth and no death. This is called the great Nirvana (mahāparinirvāṇa), and those who hear it break through all karmic consequences. The Tathagata (如來), for all beings, always acts as a loving parent. It should be known that all beings are children of the Tathagata (如來). The World Honored One (bhagavat) is of great compassion, and for the sake of all beings, practices asceticism. Like a person possessed by a ghost, acting wildly and doing many things, today I have seen the Buddha, and the good deeds I have obtained through body, speech, and mind, I wish to dedicate this merit to the unsurpassed path (anuttaramārga). What I offer today, to the Buddha, the Dharma, and the Sangha, I wish that with this merit, the Three Jewels (triratna) may always remain in the world. The various merits that I should obtain today, I wish to use them to destroy the four maras (caturmāra) of all beings. I have encountered evil companions (kalyāṇamitra), and have committed sins in the past, present, and future. Now I repent before the Buddha, and wish not to commit them again. May all beings, all generate the Bodhi mind (bodhicitta), and with focused minds, always contemplate all the Buddhas of the ten directions. And may all beings, forever break through all afflictions, clearly see the Buddha-nature (buddhatva), like a wonderful...'
德等。」
爾時世尊贊阿阇世王：「善哉，善哉！若有人能發菩提心，當知是人則為莊嚴諸佛大眾。大王！汝昔已於毗婆尸佛初發阿耨多羅三藐三菩提心，從是已來至我出世，于其中間未曾墮于地獄受苦。大王當知，菩提之心乃有如是無量果報。大王！從今已往常當勤修菩提之心。何以故？從是因緣，當得消滅無量惡故。」
爾時阿阇世王，及摩伽陀舉國人民從座而起，繞佛三匝，辭退還宮。
天行品者如雜花說。
大般涅槃經嬰兒行品第九
「善男子！云何名嬰兒行？善男子！不能起住、來去、語言，是名嬰兒。如來亦爾，不能起者，如來終不起諸法相；不能住者，如來不著一切諸法；不能來者，如來身行無有動搖；不能去者，如來已到大般涅槃；不能語者，如來雖為一切眾生演說諸法，實無所說。何以故？有所說者，名有為法。如來世尊非是有為，是故無說。又無語者，猶如嬰兒，語言未了，雖復有語，實亦無語。如來亦爾，語未了者，即是諸佛秘密之言，雖有所說，眾生不解，故名無語。又嬰兒者，名物不一、未知正語，雖名物不一、未知正語，非不因此而得識物。如來亦爾，一切眾生方類各異，所言不同，如來方便隨而說之，亦令一切因而得解。又嬰兒者，能說大字。如來亦
【現代漢語翻譯】 現代漢語譯本 『德』等。」
這時，世尊讚歎阿阇世王（Ajatasatru，意為未生怨）說：『好啊，好啊！如果有人能發起菩提心（bodhicitta，意為覺悟之心），應當知道這個人就莊嚴了諸佛的大眾。大王！你過去在毗婆尸佛（Vipasyin，過去七佛之一）時就初次發起了阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi，意為無上正等正覺之心），從那時以來直到我出世，在這期間你未曾墮入地獄受苦。大王應當知道，菩提之心有如此無量的果報。大王！從今以後應當常常勤修菩提之心。為什麼呢？因為從這個因緣，你將能消滅無量的罪惡。』
這時，阿阇世王和摩伽陀（Magadha，古印度國名）全國人民從座位上站起來，繞佛三圈，告辭退回宮殿。
《天行品》的內容就像雜花所說的那樣。
《大般涅槃經》嬰兒行品第九
『善男子！什麼叫做嬰兒行？善男子！不能站立、不能行走、不能來去、不能說話，這叫做嬰兒。如來也是這樣，不能站立，如來最終不執著于諸法之相；不能安住，如來不執著於一切諸法；不能來，如來的身行沒有動搖；不能去，如來已經到達大般涅槃（maha-parinirvana，意為大解脫）；不能說話，如來雖然為一切眾生演說諸法，實際上沒有說什麼。為什麼呢？有所說，就叫做有為法（samskrta-dharma，意為因緣和合而生的法）。如來世尊不是有為法，所以無所說。又說無語，就像嬰兒一樣，語言不清晰，雖然有說話，實際上也等於沒有說話。如來也是這樣，語言不清晰，就是諸佛秘密的語言，雖然有所說，眾生不理解，所以叫做無語。又嬰兒，稱呼事物不統一，不知道正確的語言，雖然稱呼事物不統一，不知道正確的語言，但並非不能因此而認識事物。如來也是這樣，一切眾生種類各異，所說不同，如來方便地隨順他們而說，也讓一切眾生因此而得到理解。又嬰兒，能說大字。如來也』
【English Translation】 English version 'virtue,' etc."
At that time, the World Honored One praised King Ajatasatru, saying: 'Excellent, excellent! If there is someone who can generate the Bodhi mind (bodhicitta, the mind of enlightenment), know that this person adorns the assembly of all Buddhas. O King! In the past, you initially generated the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment) with the Buddha Vipasyin (one of the seven past Buddhas). From that time until my appearance in the world, you have never fallen into hell to suffer. O King, you should know that the Bodhi mind has such immeasurable rewards. O King! From now on, you should always diligently cultivate the Bodhi mind. Why? Because from this cause, you will be able to eliminate immeasurable evils.'
At that time, King Ajatasatru and the people of the entire country of Magadha rose from their seats, circumambulated the Buddha three times, and took their leave to return to the palace.
The chapter on Heavenly Conduct is as described in the miscellaneous flowers.
The Great Parinirvana Sutra, Chapter Nine on the Conduct of an Infant
'Good man! What is called the conduct of an infant? Good man! Being unable to stand, walk, come, go, or speak is called an infant. The Tathagata is also like this. Being unable to stand means the Tathagata ultimately does not cling to the characteristics of all dharmas; being unable to abide means the Tathagata does not cling to any dharmas; being unable to come means the Tathagata's bodily conduct is without movement; being unable to go means the Tathagata has already reached the Great Parinirvana (maha-parinirvana, the great liberation); being unable to speak means that although the Tathagata expounds all dharmas for all sentient beings, in reality, there is nothing spoken. Why? Because what is spoken is called conditioned dharma (samskrta-dharma, dharma that arises from causes and conditions). The World Honored Tathagata is not conditioned, therefore there is nothing spoken. Also, being without speech is like an infant, whose language is unclear. Although there is speech, it is actually like no speech. The Tathagata is also like this. Unclear language is the secret language of all Buddhas. Although there is speech, sentient beings do not understand, therefore it is called without speech. Also, an infant's names for things are not uniform, and they do not know correct language. Although their names for things are not uniform and they do not know correct language, it is not that they cannot recognize things because of this. The Tathagata is also like this. All sentient beings are of different kinds, and their languages are different. The Tathagata expediently speaks according to them, also enabling all sentient beings to understand because of this. Also, an infant can say large characters. The Tathagata also'
爾，說于大字，所謂婆啝，啝者有為，婆者無為，是名嬰兒。啝者名為無常，婆者名為有常，如來說常，眾生聞已，為常法故，斷于無常，是名嬰兒行。又嬰兒者，不知苦樂、晝夜、父母。菩薩摩訶薩亦復如是，為眾生故，不知苦樂、無晝夜想，于諸眾生其心平等，故無父母親疏等相。又嬰兒者，不能造作大小諸事。菩薩摩訶薩亦復如是，菩薩不造生死作業，是名不作。大事者即五逆也，菩薩摩訶薩終不造作五逆重罪；小事者即二乘心，菩薩終不退菩提心，而作聲聞辟支佛乘。又嬰兒行者，如彼嬰兒啼哭之時，父母即以楊樹黃葉，而語之言：『莫啼莫啼，我與汝金。』嬰兒見已生真金想，便止不啼，然此楊葉實非金也。木牛木馬、木男木女，嬰兒見已，亦復生于男女等想，即止不啼，實非男女。以作如是男女想故，名曰嬰兒。如來亦爾，若有眾生欲造眾惡，如來為說三十三天常樂我凈、端正自恣、于妙宮殿受五欲樂、六根所對無非是樂。眾生聞有如是樂故，心生貪樂，止不為惡，勤作三十三天善業。實是生死無常、無樂、無我、無凈，為度眾生，方便說言常樂我凈。又嬰兒者，若有眾生厭生死時，如來則為說於二乘，然實無有二乘之實，以二乘故知生死過，見涅槃樂。以是見故，則能自知，有斷、不斷，有真、不真，
有修、不修，有得、不得。
「善男子！如彼嬰兒于非金中而生金想，如來亦爾，于不凈中而為說凈，如來已得第一義故則無虛妄。如彼嬰兒，于非牛馬作牛馬想，若有眾生於非道中作真道想，如來亦說非道為道，非道之中實無有道，以能生道微因緣故，說非道為道。如彼嬰兒于木男女生男女想，如來亦爾，知非眾生說眾生想，而實無有眾生相也。若佛如來說無眾生，一切眾生則墮邪見，是故如來說有眾生。于眾生中作眾生想者，則不能破眾生相也；若於眾生破眾生相者，是則能得大般涅槃，以得如是大涅槃故，止不啼哭，是名嬰兒行。善男子！若有男女受持讀誦、書寫解說是五行者，當知是人必定當得如是五行。」
迦葉菩薩白佛言：「世尊！如我解佛所說義者，我亦定當得是五行。」
佛言：「善男子！不獨汝得如是五行，今此會中九十三萬人亦同于汝，得是五行。」
大般涅槃經卷第二十 大正藏第 12 冊 No. 0374 大般涅槃經
大般涅槃經卷第二十一
北涼天竺三藏曇無讖譯
光明遍照高貴德王菩薩品第十之一
爾時世尊告光明遍照高貴德王菩薩摩訶薩言：「善男子！若有菩薩摩訶薩修行如是大涅槃經，得十事功德，不與聲聞辟支佛共，
【現代漢語翻譯】 現代漢語譯本：有修行和不修行，有獲得和沒有獲得。
『善男子！就像嬰兒在不是金子的東西上產生是金子的想法一樣，如來也是這樣，在不凈的事物中說它是清凈的，如來已經獲得了第一義諦，所以沒有虛妄。就像嬰兒在不是牛馬的東西上產生是牛馬的想法一樣，如果有眾生在不是正道的事物中產生是真道的想法，如來也會說非道是道，雖然非道之中實際上沒有道，但因為能產生道的微小因緣，所以說非道是道。就像嬰兒在木頭男女身上產生男女的想法一樣，如來也是這樣，知道沒有眾生卻說有眾生的想法，而實際上並沒有眾生的相狀。如果佛陀說沒有眾生，一切眾生就會墮入邪見，所以如來說有眾生。在眾生中產生眾生想法的人，就不能破除眾生的相狀；如果在眾生中破除眾生的相狀，就能獲得大般涅槃，因為獲得了這樣的大涅槃，就會停止啼哭，這就是所謂的嬰兒行。善男子！如果有男女受持、讀誦、書寫、解說這五種修行，應當知道這個人必定會獲得這五種修行。』
迦葉菩薩（Kasyapa Bodhisattva）對佛說：『世尊！如果我理解佛所說的含義，我也一定會獲得這五種修行。』
佛說：『善男子！不只是你獲得這五種修行，現在這個法會中的九十三萬人也和你一樣，會獲得這五種修行。』
《大般涅槃經》卷第二十 大正藏第 12 冊 No. 0374 《大般涅槃經》
《大般涅槃經》卷第二十一
北涼天竺三藏曇無讖（Dharmaksema）譯
光明遍照高貴德王菩薩品第十之一
這時，世尊告訴光明遍照高貴德王菩薩摩訶薩（Light-Illuminating Noble Virtue King Bodhisattva Mahasattva）說：『善男子！如果有菩薩摩訶薩修行這樣的大涅槃經，會獲得十種功德，這些功德不是聲聞（Sravaka）和辟支佛（Pratyekabuddha）所能共有的，』
【English Translation】 English version: There is cultivation and non-cultivation, there is attainment and non-attainment.
'Good man! Just as an infant thinks of gold in something that is not gold, so too does the Tathagata, speaking of purity in what is impure. The Tathagata has attained the ultimate truth, and therefore there is no falsehood. Just as an infant thinks of a cow or horse in something that is not a cow or horse, if there are sentient beings who think of the true path in something that is not the path, the Tathagata also speaks of the non-path as the path. Although there is actually no path in the non-path, because of the subtle causes and conditions that can give rise to the path, the non-path is spoken of as the path. Just as an infant thinks of male and female in wooden figures, so too does the Tathagata, knowing that there are no sentient beings, speak of the idea of sentient beings, while in reality there is no such thing as the characteristic of sentient beings. If the Buddha were to say that there are no sentient beings, all sentient beings would fall into wrong views. Therefore, the Tathagata speaks of the existence of sentient beings. Those who think of sentient beings as sentient beings cannot break the characteristic of sentient beings. If one breaks the characteristic of sentient beings, one can attain great Nirvana. Because of attaining such great Nirvana, one ceases to cry, and this is called the conduct of an infant. Good man! If there are men and women who uphold, recite, write, and explain these five practices, know that these people will certainly attain these five practices.'
Kasyapa Bodhisattva said to the Buddha, 'World Honored One! If I understand the meaning of what the Buddha has said, I will certainly attain these five practices as well.'
The Buddha said, 'Good man! It is not only you who will attain these five practices. The 930,000 people in this assembly will also attain these five practices, just like you.'
The Mahaparinirvana Sutra, Scroll 20 Taisho Tripitaka Volume 12, No. 0374, The Mahaparinirvana Sutra
The Mahaparinirvana Sutra, Scroll 21
Translated by Tripitaka Master Dharmaksema of North Liang, India
Chapter Ten, Part One: The Bodhisattva Light-Illuminating Noble Virtue King
At that time, the World Honored One said to the Bodhisattva Mahasattva Light-Illuminating Noble Virtue King, 'Good man! If there are Bodhisattva Mahasattvas who cultivate this Great Nirvana Sutra, they will attain ten merits, which are not shared by Sravakas and Pratyekabuddhas,'
不可思議，聞者驚怪，非內、非外、非難、非易、非相、非非相、非是世法、無有相貌、世間所無。何等為十？一者有五，何等為五？一者所不聞者而能得聞，二者聞已能為利益，三者能斷疑惑之心，四者慧心正直無曲，五者能知如來密藏，是為五事。何等不聞而能得聞？所謂甚深微密之藏，一切眾生悉有佛性，佛、法、眾僧無有差別，三寶性相常樂我凈，一切諸佛無有畢竟入涅槃者，常住無變。如來涅槃，非有非無、非有為非無為、非有漏非無漏、非色非不色、非名非不名、非相非不相、非有非不有、非物非不物、非因非果、非待非不待、非明非闇、非出非不出、非常非不常、非斷非不斷、非始非終、非過去、非未來、非現在、非陰非不陰、非入非不入、非界非不界、非十二因緣非不十二因緣，如是等法甚深微密，昔所不聞而能得聞。復有不聞，所謂一切外道經書、四毗陀論、毗伽羅論、衛世師論、迦毗羅論，一切咒術、醫方、伎藝，日月博蝕、星宿運變、圖書讖記。如是等經初未曾聞秘密之義，今於此經而得知之。復有十一部經，除毗佛略，亦無如是深密之義，今因此經而得知之。善男子！是名不聞而能得聞。
「聞已利益者，若能聽受是大涅槃經，悉能具知一切方等大乘經典甚深義味。譬如男女，于明凈
【現代漢語翻譯】 現代漢語譯本：這是不可思議的，聽聞者會感到驚奇怪異，它既不是內在的，也不是外在的，既不是困難的，也不是容易的，既不是有相的，也不是無相的，既不是世俗的法則，也沒有任何具體的相貌，是世間所沒有的。什麼是十種不可思議之處呢？第一種有五點，是哪五點呢？第一點是對於從未聽聞的事能夠聽聞，第二點是聽聞后能夠帶來利益，第三點是能夠斷除疑惑之心，第四點是智慧之心正直沒有偏曲，第五點是能夠知曉如來的秘密藏。這便是五件事。什麼是不曾聽聞而能夠聽聞的呢？就是那些極其深奧微妙的秘密藏，即一切眾生都具有佛性（Buddha-nature），佛（Buddha）、法（Dharma）、僧（Sangha）三寶沒有差別，三寶的自性是常、樂、我、凈，一切諸佛沒有最終進入涅槃（Nirvana）的，而是常住不變的。如來的涅槃，既不是有也不是無，既不是有為法也不是無為法，既不是有漏法也不是無漏法，既不是色也不是非色，既不是名也不是非名，既不是相也不是非相，既不是有也不是非有，既不是物也不是非物，既不是因也不是果，既不是待（dependent）也不是非待，既不是明也不是暗，既不是出也不是不出，既不是常也不是非常，既不是斷也不是非斷，既不是始也不是終，既不是過去，也不是未來，也不是現在，既不是陰（skandha）也不是非陰，既不是入（ayatana）也不是非入，既不是界（dhatu）也不是非界，既不是十二因緣（pratītyasamutpāda）也不是非十二因緣。像這樣的法極其深奧微妙，過去不曾聽聞而現在能夠聽聞。還有一些不曾聽聞的，就是一切外道（tirthika）的經書，四毗陀論（Vedas），毗伽羅論（Vyakarana），衛世師論（Vaisheshika），迦毗羅論（Kapila），一切咒術、醫方、伎藝，日月蝕、星宿執行變化、圖書讖記。像這些經書，最初不曾聽聞其中秘密的含義，現在通過這部經而得知。還有十一部經，除了毗佛略（Vinaya Pitaka），也沒有如此深奧秘密的含義，現在通過這部經而得知。善男子！這叫做不曾聽聞而能夠聽聞。 聽聞后能夠帶來利益，如果能夠聽受這部《大涅槃經》（Mahāparinirvāṇa Sūtra），就能夠完全瞭解一切方等大乘經典（Vaipulya Mahayana Sutra）的深奧含義。譬如男女，在明凈的
【English Translation】 English version: It is inconceivable, causing those who hear it to be astonished and amazed. It is neither internal nor external, neither difficult nor easy, neither with form nor without form, neither a worldly law, nor does it have any specific appearance; it is something that does not exist in the world. What are the ten inconceivable aspects? The first has five points. What are the five? The first is being able to hear what has not been heard before; the second is being able to benefit from what is heard; the third is being able to cut off the mind of doubt; the fourth is having a wise mind that is upright and without crookedness; and the fifth is being able to know the secret treasury of the Tathagata. These are the five matters. What is it that has not been heard but can now be heard? It is the extremely profound and subtle secret treasury, that is, all sentient beings possess Buddha-nature, that there is no difference between the Buddha, the Dharma, and the Sangha, that the nature of the Three Jewels is permanent, blissful, self, and pure, that all Buddhas do not ultimately enter Nirvana, but remain permanently and unchanging. The Nirvana of the Tathagata is neither existence nor non-existence, neither conditioned nor unconditioned, neither defiled nor undefiled, neither form nor formless, neither name nor nameless, neither with characteristics nor without characteristics, neither being nor non-being, neither a thing nor not a thing, neither cause nor effect, neither dependent nor independent, neither light nor darkness, neither coming forth nor not coming forth, neither permanent nor impermanent, neither cessation nor non-cessation, neither beginning nor end, neither past, nor future, nor present, neither skandha nor non-skandha, neither ayatana nor non-ayatana, neither dhatu nor non-dhatu, neither the twelve links of dependent origination nor not the twelve links of dependent origination. Such dharmas are extremely profound and subtle, previously unheard but now able to be heard. There are also things that have not been heard, such as all the scriptures of the tirthikas, the four Vedas, Vyakarana, Vaisheshika, Kapila, all mantras, medical prescriptions, arts, eclipses of the sun and moon, the movements and changes of the stars, and prophetic books. The secret meanings of these scriptures were not heard before, but are now known through this sutra. There are also eleven other sutras, except for the Vinaya Pitaka, that do not have such profound and secret meanings, which are now known through this sutra. Good man! This is called being able to hear what has not been heard before. Being able to benefit from what is heard means that if one can listen to and receive this Mahāparinirvāṇa Sūtra, one will be able to fully understand the profound meanings of all the Vaipulya Mahayana Sutras. For example, men and women, in a clear and bright
鏡，見其色像，了了分明。大涅槃鏡亦復如是，菩薩執之，悉得明見大乘經典甚深之義。亦如有人在闇室中執大炬火，悉見諸物。大涅槃炬亦復如是，菩薩執之，得見大乘深奧之義。亦如日出，有千光明，悉能照了諸山幽闇，令一切人遠見諸物。是大涅槃清凈慧日亦復如是，照了大乘深邃之處，令二乘人遠見佛道。所以者何？以能聽受是大涅槃微妙經典故。善男子！若有菩薩摩訶薩聽受如是大涅槃經，得知一切諸法名字。若能書寫、讀誦通利、為他廣說、思惟其義，則知一切諸法義理。善男子！其聽受者，唯知名字，不知其義；若能書寫、受持讀誦、為他廣說、思惟其義，則能知義。複次善男子！聽是經者，聞有佛性，未能得見；書寫讀誦、為他廣說、思惟其義、則得見之。聽是經者，聞有檀名，未能得見檀波羅蜜；書寫讀誦、為他廣說、思惟其義，則能得見檀波羅蜜，乃至般若波羅蜜亦復如是。善男子！菩薩摩訶薩若能聽是大涅槃經，則知法知義，具二無礙，于諸沙門、婆羅門等，若天、魔、梵、一切世中，得無所畏，開示分別十二部經，演說其義，無有差違，不從他聞，而能自知，近於阿耨多羅三藐三菩提。善男子！是名聞已，能為利益。
「斷疑心者，疑有二種：一者疑名，二者疑義。聽是經者，斷疑名
【現代漢語翻譯】 現代漢語譯本 鏡子，能照見它的顏色和形狀，清晰分明。大涅槃鏡（Mahāparinirvāṇa Mirror）也是如此，菩薩執持它，就能清楚地看到大乘經典深奧的含義。又如有人在黑暗的房間里拿著火炬，就能看到所有的東西。大涅槃炬（Mahāparinirvāṇa Torch）也是如此，菩薩執持它，就能看到大乘深奧的含義。又如太陽升起，有千萬道光明，能照亮所有的山川幽暗，使所有人都能遠遠地看到事物。這大涅槃清凈智慧之日也是如此，照亮了大乘深邃之處，使二乘人（聲聞乘和緣覺乘）能遠遠地看到佛道。這是為什麼呢？因為能夠聽受這部大涅槃微妙經典。善男子！如果有菩薩摩訶薩（Bodhisattva-mahāsattva）聽受這樣的大涅槃經，就能知道一切諸法的名字。如果能書寫、讀誦通利、為他人廣泛解說、思考其中的含義，就能知道一切諸法的義理。善男子！那些聽受的人，只知道名字，不知道它的含義；如果能書寫、受持讀誦、為他人廣泛解說、思考其中的含義，就能知道它的含義。再次，善男子！聽這部經的人，聽到有佛性（Buddha-nature），卻未能得見；如果書寫讀誦、為他人廣泛解說、思考其中的含義，就能得見佛性。聽這部經的人，聽到有佈施（dāna）之名，卻未能得見佈施波羅蜜（dāna-pāramitā）；如果書寫讀誦、為他人廣泛解說、思考其中的含義，就能得見佈施波羅蜜，乃至般若波羅蜜（prajñā-pāramitā）也是如此。善男子！菩薩摩訶薩如果能聽這部大涅槃經，就能知法知義，具備二種無礙（法無礙和義無礙），在所有的沙門（śrāmaṇa）、婆羅門（brāhmaṇa）等，以及天、魔、梵（deva, māra, brahma）一切世間中，都能無所畏懼，開示分別十二部經，演說其中的含義，沒有差錯違背，不從他人聽聞，而能自己知道，接近於阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi）。善男子！這叫做聽聞之後，能夠利益眾生。 「斷除疑惑之心，疑惑有兩種：一種是疑惑名字，一種是疑惑含義。聽這部經的人，能斷除對名字的疑惑。
【English Translation】 English version A mirror, when one looks at it, clearly reflects its color and form. The Mahāparinirvāṇa Mirror is also like this; when a Bodhisattva holds it, they can clearly see the profound meaning of the Mahāyāna scriptures. It is also like someone holding a torch in a dark room, who can see all things. The Mahāparinirvāṇa Torch is also like this; when a Bodhisattva holds it, they can see the profound meaning of the Mahāyāna. It is also like the sun rising, with thousands of rays of light, which can illuminate all the dark mountains and valleys, allowing everyone to see things from afar. The pure wisdom-sun of the Mahāparinirvāṇa is also like this, illuminating the profound places of the Mahāyāna, allowing those of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) to see the path of Buddhahood from afar. Why is this so? Because they are able to listen to and receive this subtle scripture of the Mahāparinirvāṇa. Good man! If a Bodhisattva-mahāsattva listens to this Mahāparinirvāṇa Sutra, they will know the names of all dharmas. If they can write, recite fluently, widely explain it to others, and contemplate its meaning, they will know the principles of all dharmas. Good man! Those who listen only know the names but do not know their meanings; if they can write, uphold, recite, widely explain it to others, and contemplate its meaning, they will know its meanings. Furthermore, good man! Those who listen to this sutra hear about the Buddha-nature but have not yet seen it; if they write, recite, widely explain it to others, and contemplate its meaning, they will see it. Those who listen to this sutra hear the name of giving (dāna) but have not yet seen the perfection of giving (dāna-pāramitā); if they write, recite, widely explain it to others, and contemplate its meaning, they will see the perfection of giving, and so it is with the perfection of wisdom (prajñā-pāramitā). Good man! If a Bodhisattva-mahāsattva can listen to this Mahāparinirvāṇa Sutra, they will know the Dharma and its meaning, possessing the two unobstructed knowledges (unobstructed knowledge of the Dharma and unobstructed knowledge of the meaning), and among all śrāmaṇas, brāhmaṇas, and in all the worlds of devas, māras, and brahmas, they will be fearless, able to expound and differentiate the twelve divisions of scriptures, explain their meanings without error or contradiction, not hearing from others but knowing for themselves, and be close to anuttarā-samyak-saṃbodhi. Good man! This is called having listened and being able to benefit others. 『To cut off the mind of doubt, there are two kinds of doubt: one is doubt about names, and the other is doubt about meanings. Those who listen to this sutra can cut off doubt about names.』
心；思惟義者，斷疑義心。複次善男子！疑有五種：一者疑佛定涅槃不？二者疑佛是常住不？三者疑佛是真樂不？四者疑佛是真凈不？五者疑佛是實我不？聽是經者，疑佛涅槃則得永斷；書寫讀誦、為他廣說、思惟其義，四疑永斷。複次善男子！疑有三種：一疑聲聞為有、為無？二疑緣覺為有、為無？三疑佛乘為有、為無？聽是經者，如是三疑永滅無餘；書寫讀誦、為他廣說、思惟其義，則能了知一切眾生悉有佛性。複次善男子！若有眾生不聞如是大涅槃經，其心多疑，所謂若常、無常，若樂、不樂，若凈、不凈，若我、無我，若命、非命，若眾生、非眾生，若畢竟、不畢竟，若他世、若過世，若有、若無，若苦、若非苦，若集、若非集，若道、若非道，若滅、若非滅，若法、若非法，若善、若非善，若空、若非空，聽是經者，如是諸疑悉得永斷。複次善男子！若有不聞如是經者，復有種種眾多疑心，所謂色是我耶？受想行識是我耶？眼能見耶？我能見耶？乃至識能知耶？我能知耶？色受報耶？我受報耶？乃至識受報耶？我受報耶？色至他世耶？我至他世耶？乃至識亦如是。生死之法有始有終耶？無始無終耶？聽是經者，如是等疑亦得永斷。復有人疑，一闡提人、犯四重禁、作五逆罪、謗方等經，如是等輩有佛性耶？
【現代漢語翻譯】 現代漢語譯本：
心，思考其意義的人，能斷除疑惑之心。再者，善男子！疑惑有五種：第一種是疑惑佛是否必定會涅槃？第二種是疑惑佛是否是常住的？第三種是疑惑佛是否是真樂？第四種是疑惑佛是否是真凈？第五種是疑惑佛是否是實我？聽聞這部經的人，對於佛是否涅槃的疑惑就能永遠斷除；書寫、讀誦、為他人廣泛解說、思考其意義，這四種疑惑就能永遠斷除。再者，善男子！疑惑有三種：第一種是疑惑聲聞（Śrāvaka，指聽聞佛陀教誨而修行的人）是存在還是不存在？第二種是疑惑緣覺（Pratyekabuddha，指獨自悟道的人）是存在還是不存在？第三種是疑惑佛乘（Buddhayāna，指成佛的道路）是存在還是不存在？聽聞這部經的人，這三種疑惑就能永遠滅除無餘；書寫、讀誦、為他人廣泛解說、思考其意義，就能了知一切眾生都具有佛性（Buddhadhātu，指成佛的可能性）。再者，善男子！如果有眾生沒有聽聞這樣的大涅槃經，他們的心中會有很多疑惑，例如：常還是無常，樂還是不樂，凈還是不凈，我還是無我，命還是非命，眾生還是非眾生，畢竟還是不畢竟，他世還是過世，有還是無，苦還是非苦，集還是非集，道還是非道，滅還是非滅，法還是非法，善還是非善，空還是非空。聽聞這部經的人，這些疑惑都能永遠斷除。再者，善男子！如果沒有聽聞這部經的人，還會有種種眾多的疑惑，例如：色（Rūpa，指物質現象）是我嗎？受（Vedanā，指感受）、想（Saṃjñā，指概念）、行（Saṃskāra，指意志）、識（Vijñāna，指意識）是我嗎？眼睛能看見嗎？我能看見嗎？乃至識能知道嗎？我能知道嗎？色會受報應嗎？我會受報應嗎？乃至識會受報應嗎？我會受報應嗎？色會到他世嗎？我會到他世嗎？乃至識也是這樣。生死之法是有開始有結束嗎？還是無始無終？聽聞這部經的人，這些疑惑也能永遠斷除。還有人疑惑，一闡提（Icchantika，指斷絕善根的人）、犯四重禁（指比丘的四種根本戒律）、作五逆罪（指殺父、殺母、殺阿羅漢、出佛身血、破和合僧）、誹謗方等經（Vaipulya Sūtra，指大乘經典），這樣的人有佛性嗎？ 心；思惟義者，斷疑義心。複次善男子！疑有五種：一者疑佛定涅槃不？二者疑佛是常住不？三者疑佛是真樂不？四者疑佛是真凈不？五者疑佛是實我不？聽是經者，疑佛涅槃則得永斷；書寫讀誦、為他廣說、思惟其義，四疑永斷。複次善男子！疑有三種：一疑聲聞為有、為無？二疑緣覺為有、為無？三疑佛乘為有、為無？聽是經者，如是三疑永滅無餘；書寫讀誦、為他廣說、思惟其義，則能了知一切眾生悉有佛性。複次善男子！若有眾生不聞如是大涅槃經，其心多疑，所謂若常、無常，若樂、不樂，若凈、不凈，若我、無我，若命、非命，若眾生、非眾生，若畢竟、不畢竟，若他世、若過世，若有、若無，若苦、若非苦，若集、若非集，若道、若非道，若滅、若非滅，若法、若非法，若善、若非善，若空、若非空，聽是經者，如是諸疑悉得永斷。複次善男子！若有不聞如是經者，復有種種眾多疑心，所謂色是我耶？受想行識是我耶？眼能見耶？我能見耶？乃至識能知耶？我能知耶？色受報耶？我受報耶？乃至識受報耶？我受報耶？色至他世耶？我至他世耶？乃至識亦如是。生死之法有始有終耶？無始無終耶？聽是經者，如是等疑亦得永斷。復有人疑，一闡提人、犯四重禁、作五逆罪、謗方等經，如是等輩有佛性耶？
【English Translation】 English version:
The mind, for those who contemplate its meaning, cuts off the mind of doubt. Furthermore, good man! There are five kinds of doubt: first, doubting whether the Buddha will definitely enter Nirvana (Nirvāṇa, the state of enlightenment and liberation); second, doubting whether the Buddha is permanent; third, doubting whether the Buddha is true bliss; fourth, doubting whether the Buddha is true purity; fifth, doubting whether the Buddha is the true self. Those who hear this sutra will have their doubt about the Buddha's Nirvana permanently cut off; by writing, reciting, widely explaining it to others, and contemplating its meaning, these four doubts will be permanently cut off. Furthermore, good man! There are three kinds of doubt: first, doubting whether the Śrāvakas (those who hear the Buddha's teachings and practice) exist or not; second, doubting whether the Pratyekabuddhas (those who attain enlightenment on their own) exist or not; third, doubting whether the Buddhayāna (the path to Buddhahood) exists or not. Those who hear this sutra will have these three doubts completely extinguished; by writing, reciting, widely explaining it to others, and contemplating its meaning, they will be able to understand that all sentient beings possess the Buddha-nature (Buddhadhātu, the potential for Buddhahood). Furthermore, good man! If there are sentient beings who have not heard this Great Nirvana Sutra, their minds will have many doubts, such as: whether it is permanent or impermanent, whether it is bliss or not bliss, whether it is pure or not pure, whether there is a self or no self, whether it is life or not life, whether it is sentient beings or not sentient beings, whether it is ultimate or not ultimate, whether it is the next life or the past life, whether it exists or not, whether it is suffering or not suffering, whether it is accumulation or not accumulation, whether it is the path or not the path, whether it is cessation or not cessation, whether it is Dharma or not Dharma, whether it is good or not good, whether it is emptiness or not emptiness. Those who hear this sutra will have all these doubts permanently cut off. Furthermore, good man! If there are those who have not heard this sutra, they will have various other doubts, such as: is form (Rūpa, material phenomena) me? Are feeling (Vedanā, sensation), perception (Saṃjñā, cognition), volition (Saṃskāra, mental formations), and consciousness (Vijñāna, awareness) me? Can the eye see? Can I see? And so on, can consciousness know? Can I know? Does form receive retribution? Do I receive retribution? And so on, does consciousness receive retribution? Do I receive retribution? Does form go to the next life? Do I go to the next life? And so on, is it the same for consciousness. Is the law of birth and death with a beginning and an end? Or is it without beginning and end? Those who hear this sutra will have these doubts also permanently cut off. Furthermore, some people doubt whether the Icchantikas (those who have severed their roots of goodness), those who have violated the four major precepts (the four fundamental monastic rules for monks), those who have committed the five heinous crimes (killing one's father, mother, an Arhat, causing the Buddha to bleed, and creating schism in the Sangha), and those who slander the Vaipulya Sutras (Mahayana scriptures), whether such beings have Buddha-nature? The mind; those who contemplate its meaning, cut off the mind of doubt. Furthermore, good man! There are five kinds of doubt: first, doubting whether the Buddha will definitely enter Nirvana? Second, doubting whether the Buddha is permanent? Third, doubting whether the Buddha is true bliss? Fourth, doubting whether the Buddha is true purity? Fifth, doubting whether the Buddha is the true self? Those who hear this sutra will have their doubt about the Buddha's Nirvana permanently cut off; by writing, reciting, widely explaining it to others, and contemplating its meaning, these four doubts will be permanently cut off. Furthermore, good man! There are three kinds of doubt: first, doubting whether the Śrāvakas exist or not? Second, doubting whether the Pratyekabuddhas exist or not? Third, doubting whether the Buddhayāna exists or not? Those who hear this sutra will have these three doubts completely extinguished; by writing, reciting, widely explaining it to others, and contemplating its meaning, they will be able to understand that all sentient beings possess the Buddha-nature. Furthermore, good man! If there are sentient beings who have not heard this Great Nirvana Sutra, their minds will have many doubts, such as: whether it is permanent or impermanent, whether it is bliss or not bliss, whether it is pure or not pure, whether there is a self or no self, whether it is life or not life, whether it is sentient beings or not sentient beings, whether it is ultimate or not ultimate, whether it is the next life or the past life, whether it exists or not, whether it is suffering or not suffering, whether it is accumulation or not accumulation, whether it is the path or not the path, whether it is cessation or not cessation, whether it is Dharma or not Dharma, whether it is good or not good, whether it is emptiness or not emptiness. Those who hear this sutra will have all these doubts permanently cut off. Furthermore, good man! If there are those who have not heard this sutra, they will have various other doubts, such as: is form me? Are feeling, perception, volition, and consciousness me? Can the eye see? Can I see? And so on, can consciousness know? Can I know? Does form receive retribution? Do I receive retribution? And so on, does consciousness receive retribution? Do I receive retribution? Does form go to the next life? Do I go to the next life? And so on, is it the same for consciousness. Is the law of birth and death with a beginning and an end? Or is it without beginning and end? Those who hear this sutra will have these doubts also permanently cut off. Furthermore, some people doubt whether the Icchantikas, those who have violated the four major precepts, those who have committed the five heinous crimes, and those who slander the Vaipulya Sutras, whether such beings have Buddha-nature?
無佛性耶？聽是經者，如是等疑悉得永斷。復有人疑，世間有邊耶？世間無邊耶？有十方世界耶？無十方世界耶？聽是經者，如是等疑亦得永斷，是名能斷疑惑之心。
「慧心正直無邪曲者，心若有疑，則所見不正。一切凡夫若不得聞是大涅槃微妙經典，所見邪曲，乃至聲聞辟支佛人，所見亦曲。云何名為一切凡夫所見邪曲？于有漏中見常樂我凈；于如來所，見無常、苦、不凈、無我；見有眾生、壽命、知見；計非有想非無想處，以為涅槃；見自在天有八聖道；有見、斷見；如是等見，名為邪曲。菩薩摩訶薩若得聞是大涅槃經，修行聖行，則得斷除如是邪曲。云何名為聲聞緣覺邪曲見耶？見於菩薩從兜率下，化乘白象，降神母胎，父名凈飯，母曰摩耶。迦毗羅城處胎滿足十月而生，生未至地，帝釋捧接，難陀龍王及婆難陀吐水而浴，摩尼跋陀大鬼神王執持寶蓋，隨後侍立，地神化花以承其足，四方各行滿足七步。到于天廟，令諸天像悉起承迎。阿私陀仙抱持占相，既占相已，生大悲苦，自傷當終不睹佛興。詣師學書、算計、射御、圖讖、伎藝。處在深宮，六萬婇女娛樂受樂。出城遊觀至迦毗羅園，道見老人乃至沙門法服而行，還至宮中見諸婇女形體狀貌，猶如枯骨，所有宮殿冢墓無異。厭惡出家夜半逾城，至郁
【現代漢語翻譯】 現代漢語譯本：沒有佛性嗎？聽聞這部經典的人，像這樣的疑惑都能夠永遠斷除。又有人疑惑，世間有邊際嗎？世間沒有邊際嗎？有十方世界嗎？沒有十方世界嗎？聽聞這部經典的人，像這樣的疑惑也能夠永遠斷除，這叫做能夠斷除疑惑之心。 具有智慧的心正直沒有邪曲的人，如果心中有疑惑，那麼所見就不正。一切凡夫如果不能聽聞這部偉大的《涅槃經》微妙經典，所見都是邪曲的，乃至聲聞、辟支佛（獨覺）之人，所見也是曲解的。什麼叫做一切凡夫所見的邪曲呢？在有漏法中見到常、樂、我、凈；在如來（佛）那裡，見到無常、苦、不凈、無我；見到有眾生、壽命、知見；認為非有想非無想處是涅槃；認為自在天有八聖道；有常見、斷見；像這樣的見解，叫做邪曲。菩薩摩訶薩如果能夠聽聞這部偉大的《涅槃經》，修行聖行，就能夠斷除像這樣的邪曲。什麼叫做聲聞、緣覺（獨覺）的邪曲見呢？見到菩薩從兜率天（欲界天之一）降下，化乘白象，降入母親的胎中，父親名叫凈飯（Śuddhodana），母親名叫摩耶（Māyā）。在迦毗羅城（Kapilavastu）胎中滿足十個月而出生，出生時還未落地，帝釋（Indra）捧接，難陀龍王（Nanda）和婆難陀龍王（Upananda）吐水沐浴，摩尼跋陀（Maṇibhadra）大鬼神王執持寶蓋，隨後侍立，地神化作花朵承接他的雙足，向四方各行走七步。到達天廟，令諸天神像都起身迎接。阿私陀仙（Asita）抱持占卜，占卜之後，產生大悲痛，自傷將死不能見到佛陀興起。去向老師學習書寫、算計、射箭、駕車、圖讖、技藝。身處深宮，有六萬婇女娛樂享樂。出城遊玩觀賞到達迦毗羅園，在路上見到老人乃至沙門（出家修行者）穿著法服行走，回到宮中見到那些婇女的形體容貌，猶如枯骨，所有的宮殿和墳墓沒有差別。厭惡世俗而出家，半夜翻越城墻，到達郁
【English Translation】 English version: Is there no Buddha-nature? Those who hear this sutra will have such doubts completely and permanently severed. Furthermore, some may doubt, is the world finite? Is the world infinite? Are there ten directions of worlds? Are there no ten directions of worlds? Those who hear this sutra will also have such doubts completely and permanently severed. This is called the ability to sever the mind of doubt. Those whose minds are wise, upright, and without crookedness, if their minds have doubts, then what they see is not correct. If all ordinary beings cannot hear this great and subtle Nirvana Sutra, what they see is crooked, even those of the Śrāvaka (Hearer) and Pratyekabuddha (Solitary Buddha) paths, what they see is also distorted. What is meant by the crooked views of all ordinary beings? In the realm of conditioned existence, they see permanence, bliss, self, and purity; in the Tathāgata (Buddha), they see impermanence, suffering, impurity, and no-self; they see beings, life spans, and knowledge; they consider the realm of neither perception nor non-perception to be Nirvana; they believe the Svargaloka (Heaven of the Gods) has the Eightfold Noble Path; they have views of permanence and annihilation; such views are called crooked. If Bodhisattva Mahāsattvas can hear this great Nirvana Sutra and practice the holy path, they can sever such crooked views. What are the crooked views of Śrāvakas and Pratyekabuddhas? They see the Bodhisattva descending from Tuṣita Heaven (one of the heavens in the desire realm), transforming into a white elephant, entering his mother's womb, his father named Śuddhodana, and his mother named Māyā. In the city of Kapilavastu, he remained in the womb for ten months and was born. Before touching the ground, Indra received him, and the Nāga kings Nanda and Upananda bathed him with water. The great Yaksha king Maṇibhadra held a jeweled canopy, standing guard behind him. The earth deities transformed into flowers to support his feet, and he walked seven steps in each of the four directions. He arrived at the temple, causing all the deities' statues to rise and greet him. The sage Asita held him for divination, and after divining, he felt great sorrow, lamenting that he would die before seeing the Buddha's rise. He went to teachers to learn writing, arithmetic, archery, chariot driving, divination, and arts. He lived in a deep palace, enjoying entertainment with sixty thousand concubines. He went out of the city for sightseeing and arrived at Kapilavastu Garden, where he saw an old man and a Śramaṇa (ascetic) walking in monastic robes. Returning to the palace, he saw the concubines' forms and appearances as if they were withered bones, and the palaces were no different from tombs. Disgusted with the world, he left home, crossing the city walls in the middle of the night, and arrived at Uru
陀伽、阿羅邏等大仙人所，聞說識處及非有想非無想處。既聞是已，諦觀是處，是非常、苦、不凈、無我，舍至樹下，具修苦行滿足六年。知是苦行不能得成阿耨多羅三藐三菩提，爾時復到阿利跋提河中洗浴，受牧牛女所奉乳糜，受已轉至菩提樹下，破魔波旬得成阿耨多羅三藐三菩提。于波羅㮏為五比丘初轉法輪，乃至於此拘尸那城入般涅槃。如是等見，是名聲聞緣覺曲見。善男子！菩薩摩訶薩聽受如是大涅槃經。悉得斷除如是等見；若能書寫、讀誦通利、為他演說、思惟其義，則得正直無邪曲見。
「善男子！菩薩摩訶薩修行如是大涅槃經，諦知菩薩無量劫來，不從兜率降神母胎，乃至拘尸那城入般涅槃，是名菩薩摩訶薩正直之見。能知如來深密義者，所謂即是大般涅槃，一切眾生悉有佛性，懺四重禁、除謗法心、盡五逆罪、滅一闡提，然後得成阿耨多羅三藐三菩提，是名甚深秘密之義。複次善男子！云何複名甚深之義？雖知眾生實無有我，而於未來不失業果；雖知五陰於此滅盡，善惡之業終不敗亡；雖有諸業不得作者；雖有至處無有去者；雖有繫縛無受縛者；雖有涅槃亦無滅者；是名甚深秘密之義。」
爾時光明遍照高貴德王菩薩摩訶薩白佛言：「世尊！如我解佛所說，聞不聞義，是義不然。何以故
【現代漢語翻譯】 現代漢語譯本：佛陀曾向陀伽（Tudga）、阿羅邏（Arada）等大仙人請教，聽聞了關於識處（Vijnanayatana）和非有想非無想處（Naivasamjnanasamjnayatana）的說法。聽聞之後，他仔細觀察這些境界，認識到它們並非恒常、安樂、清凈、真我，於是離開他們，來到樹下，苦修了六年。他知道苦行不能成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），便到阿利跋提河（Nairanjana River）中沐浴，接受牧牛女供奉的乳糜。接受后，他來到菩提樹下，降伏魔波旬（Mara），成就了阿耨多羅三藐三菩提。在波羅㮏（Varanasi）為五比丘初轉法輪，最終在拘尸那城（Kushinagar）入般涅槃（Parinirvana）。像這樣的見解，被稱為聲聞緣覺的偏見。善男子！菩薩摩訶薩聽受這樣的大涅槃經，就能斷除這些偏見；如果能夠書寫、讀誦、通達、為他人演說、思惟其中的含義，就能獲得正直無邪的見解。 善男子！菩薩摩訶薩修行這樣的大涅槃經，就能確切知道菩薩在無量劫以來，並非從兜率天（Tusita Heaven）降生到母親的胎中，乃至在拘尸那城入般涅槃，這才是菩薩摩訶薩正直的見解。能夠理解如來深奧含義的人，所說的就是大般涅槃，一切眾生都具有佛性，懺悔四重禁（Four Parajikas）、消除誹謗佛法的心、滅盡五逆罪（Five Heinous Crimes）、滅除一闡提（Icchantika），然後才能成就阿耨多羅三藐三菩提，這才是甚深秘密的含義。再次，善男子！什麼又稱為甚深之義呢？雖然知道眾生實際上沒有我，但在未來不會失去業報；雖然知道五陰（Skandhas）在此滅盡，善惡的業力最終不會消亡；雖然有諸業，但沒有作者；雖然有去處，但沒有去者；雖然有繫縛，但沒有受縛者；雖然有涅槃，也沒有滅亡者；這才是甚深秘密的含義。 這時，光明遍照高貴德王菩薩摩訶薩（Prakasavyuha-gunaraja Bodhisattva Mahasattva）對佛說：『世尊！依我理解佛所說的，聞與不聞的含義，這種說法是不成立的。為什麼呢？』
【English Translation】 English version: The Buddha, having approached great ascetics such as Tudga and Arada, heard them speak of the Realm of Consciousness (Vijnanayatana) and the Realm of Neither Perception nor Non-Perception (Naivasamjnanasamjnayatana). Having heard this, he carefully observed these realms, realizing that they were not permanent, blissful, pure, or self, and thus he left them. He went to a tree and practiced asceticism for six years. Knowing that asceticism could not lead to Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), he bathed in the Nairanjana River and accepted milk-rice offered by a cowherd girl. After accepting it, he went to the Bodhi tree, defeated Mara, and attained Anuttara-samyak-sambodhi. In Varanasi, he turned the Wheel of Dharma for the five monks, and finally entered Parinirvana (Final Nirvana) in Kushinagar. Such views are called the distorted views of Sravakas and Pratyekabuddhas. Good man! A Bodhisattva Mahasattva, by hearing and accepting this Great Nirvana Sutra, can eliminate such views; if one can write, recite, understand, explain to others, and contemplate its meaning, one will attain correct and undistorted views. Good man! A Bodhisattva Mahasattva, by practicing this Great Nirvana Sutra, will truly know that the Bodhisattva, throughout countless kalpas, did not descend from the Tusita Heaven into his mother's womb, nor did he enter Parinirvana in Kushinagar. This is the correct view of a Bodhisattva Mahasattva. Those who can understand the profound meaning of the Tathagata are speaking of the Great Nirvana, that all sentient beings possess Buddha-nature, that by repenting of the Four Parajikas, eliminating the mind of slandering the Dharma, extinguishing the Five Heinous Crimes, and eradicating the Icchantika, one can then attain Anuttara-samyak-sambodhi. This is the meaning of the profound secret. Furthermore, good man! What is called the profound meaning? Although it is known that sentient beings have no self, they will not lose the results of their karma in the future; although it is known that the Skandhas (Five Aggregates) are extinguished here, the karma of good and evil will not ultimately perish; although there are actions, there is no actor; although there is a destination, there is no goer; although there are bonds, there is no one bound; although there is Nirvana, there is no extinction. This is the meaning of the profound secret. At that time, the Bodhisattva Mahasattva Prakasavyuha-gunaraja said to the Buddha, 'World Honored One! According to my understanding of what the Buddha has said, the meaning of hearing and not hearing is not valid. Why is that?'
？法若有者便應定有，法若無者便應定無，無不應生、有不應滅。如其聞者是則為聞，若不聞者則為不聞，云何而言聞所不聞？世尊！若不可聞是為不聞，若已聞者則更不聞。何以故？已得聞故。云何而言聞所不聞？譬如去者，到則不去，去則不到。亦如生已不生、不生不生。得已不得、不得不得。聞已不聞、不聞不聞亦復如是。世尊！若不聞聞者，一切眾生未有菩提即應有之，未得涅槃亦應得之，未見佛性應見佛性，云何復言十住菩薩雖見佛性未得明瞭？世尊！若不聞聞者，如來往昔從誰得聞？若言得聞，何故如來於《阿含》中復言無師？若不聞不聞，如來得成阿耨多羅三藐三菩提者，一切眾生不聞不聞，亦應得成阿耨多羅三藐三菩提。如來若當不聞如是大涅槃經見佛性者，一切眾生不聞是經亦應得見。世尊！凡是色者，或有可見，或不可見。聲亦如是，或是可聞，或不可聞。是大涅槃非色非聲，云何而言可得見聞？世尊！過去已滅則不可聞，未來未至亦不可聞，現在聽時則不名聞，聞已聲滅更不可聞。是大涅槃亦非過去、未來、現在，若非三世，則不可說，若不可說則不可聞，云何而言菩薩修是大涅槃經，聞所不聞？」
爾時世尊贊光明遍照高貴德王菩薩摩訶薩言：「善哉，善哉！善男子！汝今善知一切諸
【現代漢語翻譯】 現代漢語譯本：如果法存在，就應該確定存在；如果法不存在，就應該確定不存在。不存在的法不應該產生，存在的法不應該滅亡。如果聽到了，那就是聽到了；如果沒有聽到，那就是沒有聽到。怎麼能說聽到所沒有聽到的呢？世尊！如果不可聽聞，那就是沒有聽到；如果已經聽到了，那就不能再聽到了。為什麼呢？因為已經聽到了。怎麼能說聽到所沒有聽到的呢？譬如去，到達了就不是去，去了就不是到達。也像已經生了就不是生，沒有生就不是不生。得到了就不是得到，沒有得到就不是沒有得到。聽到了就不是聽到，沒有聽到就不是沒有聽到，也是這樣。世尊！如果說沒有聽到而聽到，那麼一切眾生在沒有獲得菩提（覺悟）時就應該已經獲得，沒有得到涅槃（寂滅）時也應該已經得到，沒有見到佛性（佛的本性）時也應該已經見到，為什麼又說十住菩薩雖然見到佛性卻沒有完全明瞭呢？世尊！如果說沒有聽到而聽到，如來（佛）過去是從誰那裡聽到的呢？如果說聽到了，為什麼如來在《阿含經》（早期佛教經典）中又說沒有老師呢？如果說沒有聽到而沒有聽到，如來能夠成就阿耨多羅三藐三菩提（無上正等正覺），那麼一切眾生沒有聽到而沒有聽到，也應該能夠成就阿耨多羅三藐三菩提。如果如來沒有聽到這樣的大涅槃經（關於涅槃的經典）而見到佛性，那麼一切眾生沒有聽到這部經也應該能夠見到。世尊！凡是色（物質）的東西，有的可以看見，有的不可以看見。聲音也是這樣，有的可以聽見，有的不可以聽見。而大涅槃既不是色也不是聲，怎麼能說可以被看見或聽見呢？世尊！過去已經滅亡，所以不可聽聞；未來還沒有到來，所以也不可聽聞；現在聽的時候，則不叫做聽聞；聽完之後聲音就消失了，更不可聽聞。而大涅槃也不是過去、未來、現在，如果不是三世，就不可說；如果不可說，就不可聽聞，怎麼能說菩薩修習這部大涅槃經，聽到所沒有聽到的呢？」 這時，世尊讚歎光明遍照高貴德王菩薩摩訶薩（大菩薩）說：「好啊，好啊！善男子！你現在很瞭解一切諸法（一切事物和現象）的道理。
【English Translation】 English version: If a dharma (teaching, phenomenon) exists, it should definitely exist; if a dharma does not exist, it should definitely not exist. What does not exist should not arise, and what exists should not cease. If one hears, then it is hearing; if one does not hear, then it is not hearing. How can one say one hears what is not heard? World Honored One! If it is not hearable, then it is not heard; if it has already been heard, then it cannot be heard again. Why? Because it has already been heard. How can one say one hears what is not heard? For example, with going, if one arrives, then one is not going; if one is going, then one is not arriving. It is also like having been born is not being born, and not being born is not not being born. Having obtained is not obtaining, and not obtaining is not not obtaining. Having heard is not hearing, and not hearing is not not hearing, it is also like this. World Honored One! If one says one hears what is not heard, then all sentient beings should have already attained Bodhi (enlightenment) even before attaining it, should have already attained Nirvana (liberation) even before attaining it, and should have already seen Buddha-nature (the inherent nature of Buddhahood) even before seeing it. Why then is it said that the Bodhisattvas of the Ten Stages, though having seen Buddha-nature, have not yet fully understood it? World Honored One! If one says one hears what is not heard, from whom did the Tathagata (Buddha) hear in the past? If one says one heard, why does the Tathagata say in the Agamas (early Buddhist scriptures) that he had no teacher? If one says one does not hear what is not heard, and the Tathagata was able to attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), then all sentient beings, not hearing what is not heard, should also be able to attain Anuttara-samyak-sambodhi. If the Tathagata saw Buddha-nature without hearing this Great Nirvana Sutra (scripture on Nirvana), then all sentient beings should also be able to see it without hearing this sutra. World Honored One! All forms (matter) are either visible or invisible. Sound is also like this, either audible or inaudible. But the Great Nirvana is neither form nor sound, how can it be said to be seen or heard? World Honored One! The past has already ceased, so it cannot be heard; the future has not yet arrived, so it also cannot be heard; when one is listening in the present, it is not called hearing; after hearing, the sound disappears, and it cannot be heard again. And the Great Nirvana is also not past, future, or present. If it is not of the three times, then it cannot be spoken; if it cannot be spoken, then it cannot be heard. How can it be said that Bodhisattvas cultivate this Great Nirvana Sutra, hearing what is not heard?」 At that time, the World Honored One praised the Bodhisattva Mahasattva (great Bodhisattva) Light-Illuminating Noble Virtue King, saying: 'Excellent, excellent! Good man! You now well understand the principles of all dharmas (all things and phenomena).'
法，如幻如焰、如乾闥婆城、畫水之跡、亦如泡沫、芭蕉之樹空無有實，非命非我，無有苦樂，如十住菩薩之所知見。」
時大眾中忽然之頃有大光明，非青見青、非黃見黃、非赤見赤、非白見白，非色見色、非明見明、非見而見。爾時大眾遇斯光已，身心快樂，譬如比丘入師子王定。
爾時文殊師利菩薩摩訶薩白佛言：「世尊！今此光明誰之所放？」爾時如來默然不說。
迦葉菩薩復問文殊師利：「何因緣故，有此光明照于大眾？」文殊師利默然不答。
爾時無邊身菩薩復問迦葉菩薩：「今此光明誰之所有？」迦葉菩薩默然不說。
凈住王子菩薩復問無邊身菩薩：「何因緣故，是大眾中有此光明？」無邊身菩薩默然不說。
如是五百菩薩皆亦如是，雖相咨問然無答者。
爾時世尊問文殊師利言：「文殊師利！何因緣故，是大眾中有此光明？」
文殊師利言：「世尊！如是光明名為智慧，智慧者即是常住，常住之法無有因緣，云何佛問何因緣故有是光明？是光明者名大涅槃，大涅槃者則名常住，常住之法不從因緣，云何佛問何因緣故有是光明？是光明者即是如來，如來者即是常住，常住之法不從因緣，云何如來問于因緣？光明者名大慈大悲，大慈大悲者名為常住，
【現代漢語翻譯】 現代漢語譯本：法，就像幻象、火焰、乾闥婆城（海市蜃樓），如同在水上畫的痕跡，也像泡沫，芭蕉樹一樣空無實質，不是命，也不是我，沒有苦也沒有樂，就像十住菩薩（菩薩修行十個階段的菩薩）所瞭解和見到的那樣。 這時，大眾之中忽然出現一道巨大的光明，不是青色看到青色，不是黃色看到黃色，不是紅色看到紅色，不是白色看到白色，不是顏色看到顏色，不是光明看到光明，不是以見而見。當時，大眾遇到這光明后，身心都感到快樂，就像比丘進入師子王定（一種禪定狀態）一樣。 這時，文殊師利菩薩摩訶薩（大菩薩）對佛說：『世尊！現在這光明是誰放出來的？』這時，如來（佛）沉默不語。 迦葉菩薩又問文殊師利：『是什麼因緣，有這光明照耀大眾？』文殊師利沉默不答。 這時，無邊身菩薩又問迦葉菩薩：『現在這光明是誰的？』迦葉菩薩沉默不語。 凈住王子菩薩又問無邊身菩薩：『是什麼因緣，這大眾中有這光明？』無邊身菩薩沉默不語。 像這樣，五百位菩薩都像這樣，雖然互相詢問，卻沒有回答的人。 這時，世尊問文殊師利說：『文殊師利！是什麼因緣，這大眾中有這光明？』 文殊師利說：『世尊！這樣的光明名為智慧，智慧就是常住（永恒不變），常住的法沒有因緣，為什麼佛要問是什麼因緣有這光明？這光明名為大涅槃（佛教的最高境界），大涅槃就名為常住，常住的法不從因緣，為什麼佛要問是什麼因緣有這光明？這光明就是如來（佛），如來就是常住，常住的法不從因緣，為什麼如來要問因緣？光明名為大慈大悲，大慈大悲名為常住，』
【English Translation】 English version: The Dharma is like an illusion, like a flame, like a Gandharva city (mirage), like a trace drawn on water, also like a bubble, empty and without substance like a banana tree, not a life, not a self, without suffering or joy, as known and seen by the Bodhisattvas of the Ten Stages (Bodhisattvas in ten stages of practice). At that time, a great light suddenly appeared in the assembly, not seeing blue as blue, not seeing yellow as yellow, not seeing red as red, not seeing white as white, not seeing color as color, not seeing light as light, not seeing by seeing. When the assembly encountered this light, their bodies and minds felt joy, like a Bhikshu entering the Lion King Samadhi (a state of meditation). At that time, Manjushri Bodhisattva Mahasattva (great Bodhisattva) said to the Buddha: 'World Honored One! Who released this light?' At that time, the Tathagata (Buddha) remained silent. Kashyapa Bodhisattva then asked Manjushri: 'What is the cause and condition for this light to illuminate the assembly?' Manjushri remained silent and did not answer. At that time, Boundless Body Bodhisattva then asked Kashyapa Bodhisattva: 'Whose is this light now?' Kashyapa Bodhisattva remained silent. Pure Dwelling Prince Bodhisattva then asked Boundless Body Bodhisattva: 'What is the cause and condition for this light in the assembly?' Boundless Body Bodhisattva remained silent. In this way, all five hundred Bodhisattvas were the same, although they questioned each other, there was no one who answered. At that time, the World Honored One asked Manjushri: 'Manjushri! What is the cause and condition for this light in the assembly?' Manjushri said: 'World Honored One! Such light is called wisdom, wisdom is the permanent (eternal), the permanent Dharma has no cause and condition, why does the Buddha ask what is the cause and condition for this light? This light is called Great Nirvana (the highest state in Buddhism), Great Nirvana is called permanent, the permanent Dharma does not come from cause and condition, why does the Buddha ask what is the cause and condition for this light? This light is the Tathagata (Buddha), the Tathagata is permanent, the permanent Dharma does not come from cause and condition, why does the Tathagata ask about cause and condition? The light is called great compassion and great mercy, great compassion and great mercy are called permanent,'
常住之法不從因緣，云何如來問于因緣？光明者即是念佛，唸佛者是名常住，常住之法不從因緣，云何如來問于因緣？光明者即是一切聲聞緣覺不共之道，聲聞緣覺不共之道即名常住，常住之法不從因緣，云何如來問于因緣？世尊！亦有因緣，因滅無明則得熾然阿耨多羅三藐三菩提燈。」
佛言：「文殊師利！汝今莫入諸法甚深第一義諦，應以世諦而解說之。」
文殊師利言：「世尊！於此東方過二十恒河沙等世界，有佛世界名曰不動，其佛住處，縱廣正等足滿一萬二千由旬，其地七寶，無有土石，平正柔軟無諸溝坑，其諸樹木四寶所成，金、銀、琉璃及以頗梨，花果茂盛無時不有，若有眾生聞其花香，身心安樂，譬如比丘入第三禪。周匝復有三千大河，其水微妙，八味具足，若有眾生在中浴者，所得喜樂，譬如比丘入第二禪。其河多有種種諸花，優缽羅花、波頭摩花、拘物頭花、分陀利花、香花、大香花、微妙香花、常花、一切眾生無遮護花。其河兩岸亦有眾花，所謂阿提目多伽花、占婆花、波吒羅花、婆師羅花、摩利迦花、大摩利迦花、新摩利迦花、須摩那迦花、由提迦花、檀㝹迦利花、常花、一切眾生無遮護花。底布金沙。有四梯梐，金、銀、琉璃、雜色頗梨。多有眾鳥游集其上，復有無量虎狼、
【現代漢語翻譯】 現代漢語譯本：常住的法不依賴因緣而生，為何如來還要問及因緣呢？光明就是念佛，唸佛就是常住。常住的法不依賴因緣，為何如來還要問及因緣呢？光明是一切聲聞（聽聞佛法而修行證果的弟子）和緣覺（不依師教，觀因緣而悟道的修行者）所不共有的道，聲聞緣覺不共有的道就叫做常住。常住的法不依賴因緣，為何如來還要問及因緣呢？世尊！也有因緣，因滅除無明（對真理的迷惑）就能得到熾盛的阿耨多羅三藐三菩提（無上正等正覺）之燈。 佛說：『文殊師利（菩薩名，意為妙吉祥）！你現在不要深入諸法甚深的第一義諦（最高真理），應當用世俗諦（相對真理）來解釋。』 文殊師利說：『世尊！在東方，經過二十個恒河沙數（極多的數量）的世界，有一個佛世界名叫不動，那裡的佛所居住的地方，縱橫正等，足有一萬二千由旬（古印度長度單位）那麼大。那裡的土地是七寶（金、銀、琉璃、硨磲、瑪瑙、珍珠、琥珀）所成，沒有土石，平坦柔軟，沒有溝壑坑洼。那裡的樹木由四寶（金、銀、琉璃、頗梨）構成，花果茂盛，四季不斷。如果有眾生聞到花香，身心安樂，就像比丘（出家修行的男子）進入第三禪（禪定的一種境界）一樣。周圍還有三千條大河，河水微妙，具備八種味道，如果有眾生在其中沐浴，所得到的喜樂，就像比丘進入第二禪一樣。河裡有很多種花，有優缽羅花（青蓮花）、波頭摩花（紅蓮花）、拘物頭花（黃蓮花）、分陀利花（白蓮花）、香花、大香花、微妙香花、常花、一切眾生無遮護花。河的兩岸也有各種花，有阿提目多伽花、占婆花、波吒羅花、婆師羅花、摩利迦花、大摩利迦花、新摩利迦花、須摩那迦花、由提迦花、檀㝹迦利花、常花、一切眾生無遮護花。河底鋪著金沙。有四種階梯，用金、銀、琉璃、雜色頗梨製成。有很多鳥聚集在上面，還有無數的虎狼、'
【English Translation】 English version: The Dharma of permanence does not arise from causes and conditions, why does the Tathagata (Buddha) inquire about causes and conditions? The light is the mindfulness of the Buddha, and the mindfulness of the Buddha is called permanence. The Dharma of permanence does not arise from causes and conditions, why does the Tathagata inquire about causes and conditions? The light is the path not shared by all Sravakas (disciples who hear the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment on their own). The path not shared by Sravakas and Pratyekabuddhas is called permanence. The Dharma of permanence does not arise from causes and conditions, why does the Tathagata inquire about causes and conditions? World Honored One! There are also causes and conditions, for when ignorance is extinguished, one obtains the blazing lamp of Anuttara-samyak-sambodhi (supreme perfect enlightenment). The Buddha said, 'Manjushri (a Bodhisattva whose name means 'Gentle Glory')! You should not delve into the profound first principle of all Dharmas (teachings), you should explain it using the conventional truth.' Manjushri said, 'World Honored One! In the east, passing through twenty Ganges river sands (an immeasurable number) of worlds, there is a Buddha world called Immovable. The place where that Buddha resides is square and equal, measuring twelve thousand yojanas (an ancient Indian unit of distance) in each direction. The ground there is made of seven treasures (gold, silver, lapis lazuli, crystal, agate, ruby, and emerald), without soil or stones, flat and soft, without any ditches or pits. The trees there are made of four treasures (gold, silver, lapis lazuli, and crystal), with abundant flowers and fruits, always in season. If any sentient being smells the fragrance of the flowers, their body and mind will be at peace, like a Bhikkhu (a Buddhist monk) entering the third Dhyana (a state of meditative absorption). Surrounding it are three thousand great rivers, their water is subtle, possessing eight flavors. If any sentient being bathes in them, the joy they receive is like a Bhikkhu entering the second Dhyana. There are many kinds of flowers in the rivers, including Utpala flowers (blue lotus), Padma flowers (red lotus), Kumuda flowers (white lotus), Pundarika flowers (white lotus), fragrant flowers, great fragrant flowers, subtle fragrant flowers, constant flowers, and flowers that protect all sentient beings without obstruction. On both banks of the rivers, there are also various flowers, including Atimuktaka flowers, Champaka flowers, Patala flowers, Vasira flowers, Mallika flowers, great Mallika flowers, new Mallika flowers, Sumana flowers, Yuthika flowers, and Dhanvanakari flowers, constant flowers, and flowers that protect all sentient beings without obstruction. The riverbed is covered with gold sand. There are four stairways made of gold, silver, lapis lazuli, and multi-colored crystal. Many birds gather on them, and there are also countless tigers and wolves.'
師子、諸惡鳥獸，其心相視，猶如赤子。彼世界中一切無有犯重禁者、誹謗正法及一闡提五逆等罪。其土調適，無有寒熱、飢渴、苦惱，無貪、欲、恚、放逸、嫉妒，無有日月、晝夜、時節，猶如第二忉利天上。其土人民等有光明，各各無有憍慢之心，一切悉是菩薩大士，皆得神通具大功德，其心悉皆尊重正法，乘于大乘、愛念大乘、貪樂大乘、護惜大乘，大慧成就得大總持，心常憐愍一切眾生。其佛號曰滿月光明如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，隨所住處，有所講宣，其土眾生，無不得聞為琉璃光菩薩摩訶薩講宣如是大涅槃經。」
佛言：「善男子！菩薩摩訶薩若能修行大涅槃經，所不聞者皆悉得聞。彼琉璃光菩薩摩訶薩問滿月光明佛，亦如此間光明遍照高貴德王菩薩摩訶薩所問，等無有異。彼滿月光明佛即告琉璃光菩薩言：『善男子！西方去此二十恒河沙佛土，彼有世界名曰娑婆，其土多有山陵、堆阜、土沙礫石、荊蕀毒刺、周遍充滿，常有飢渴、寒熱苦惱。其土人民，不能恭敬沙門、婆羅門、父母師長，貪著非法，欲于非法，修行邪法，不信正法，壽命短促，有行奸詐王者治之，王雖有國不知滿足，於他所有生貪利心，興師相伐枉死者眾。王者修行如
【現代漢語翻譯】 現代漢語譯本：獅子和各種兇猛的鳥獸，它們彼此相看，就像赤子一樣純真。那個世界裡，沒有任何人犯下重大的禁戒，也沒有人誹謗正法，更沒有一闡提（斷絕善根的人）和犯下五逆罪等罪行。那裡的環境適宜，沒有寒冷、炎熱、飢餓、乾渴、痛苦和煩惱，也沒有貪婪、慾望、嗔恨、放縱、嫉妒。那裡沒有日月、晝夜、時節的概念，就像第二忉利天（欲界六天之一）一樣。那裡的民眾都擁有光明，各自沒有驕慢之心，全部都是菩薩大士，都獲得了神通，具備了巨大的功德。他們的內心都非常尊重正法，信奉大乘佛法，愛慕大乘佛法，樂於大乘佛法，守護大乘佛法，大智慧成就，獲得了大總持（總攝憶持一切法而不忘失的智慧），內心常常憐憫一切眾生。那裡的佛號為滿月光明如來（佛的十號之一，意為圓滿如月光明的佛）、應供（佛的十號之一，意為應受人天供養的佛）、正遍知（佛的十號之一，意為真正普遍知道一切法的佛）、明行足（佛的十號之一，意為智慧和德行都圓滿的佛）、善逝（佛的十號之一，意為善於去往涅槃的佛）、世間解（佛的十號之一，意爲了解世間一切事理的佛）、無上士（佛的十號之一，意為至高無上的佛）、調御丈夫（佛的十號之一，意為善於調御眾生的佛）、天人師（佛的十號之一，意為天人和人類的導師）、佛（佛的十號之一，意為覺悟者）、世尊（佛的十號之一，意為世間所尊重的佛）。佛陀無論住在哪裡，都會宣講佛法，那裡的眾生，沒有聽不到琉璃光菩薩摩訶薩（大菩薩）宣講這樣的大涅槃經的。 佛陀說：『善男子！菩薩摩訶薩如果能夠修行大涅槃經，那麼所有沒有聽聞過的佛法都能夠聽聞到。那位琉璃光菩薩摩訶薩向滿月光明佛所提出的問題，也就像此間光明遍照高貴德王菩薩摩訶薩所提出的問題一樣，完全沒有差別。』滿月光明佛就告訴琉璃光菩薩說：『善男子！從這裡向西方經過二十個恒河沙數（極多的數量）的佛土，那裡有一個世界叫做娑婆（意為堪忍，指我們所居住的世界），那個地方有很多山陵、土堆、沙礫、荊棘和毒刺，到處都是，經常有飢餓、乾渴、寒冷、炎熱等痛苦和煩惱。那裡的民眾，不能夠恭敬沙門（出家修道的人）、婆羅門（古印度祭司階層）、父母和師長，貪戀著不合法的行為，想要做不合法的行為，修行邪法，不相信正法，壽命短促，有行為奸詐的國王統治著他們。國王雖然擁有國家，卻不知道滿足，對於別人的東西產生貪婪之心，發動戰爭互相攻打，導致很多人枉死。國王修行就像
【English Translation】 English version: Lions and all kinds of fierce birds and beasts look at each other with hearts as pure as those of infants. In that world, there are no beings who commit grave offenses, slander the true Dharma, or are icchantikas (those who have severed their roots of goodness) or commit the five rebellious acts. The land is temperate, without cold, heat, hunger, thirst, suffering, or affliction. There is no greed, desire, hatred, indulgence, or jealousy. There are no sun, moon, day, night, or seasons, like the second Trayastrimsha Heaven (one of the six heavens of the desire realm). The people of that land all possess light, and each has no arrogance. All are Bodhisattva Mahasattvas (great Bodhisattvas), all have attained supernatural powers and possess great merit. Their hearts all respect the true Dharma, they ride the Great Vehicle, love the Great Vehicle, delight in the Great Vehicle, and protect the Great Vehicle. They have achieved great wisdom and attained great dharani (the power to retain all teachings without forgetting). Their hearts are always filled with compassion for all sentient beings. The Buddha there is named Full Moon Light Tathagata (one of the ten epithets of a Buddha, meaning the Buddha whose light is as full as the moon), Arhat (one of the ten epithets of a Buddha, meaning the Buddha who is worthy of offerings from humans and gods), Samyaksambuddha (one of the ten epithets of a Buddha, meaning the Buddha who has truly and universally realized all dharmas), Vidyacharana-sampanna (one of the ten epithets of a Buddha, meaning the Buddha who is perfect in wisdom and conduct), Sugata (one of the ten epithets of a Buddha, meaning the Buddha who has gone well to Nirvana), Lokavid (one of the ten epithets of a Buddha, meaning the Buddha who understands all worldly matters), Anuttara (one of the ten epithets of a Buddha, meaning the unsurpassed Buddha), Purushadamyasarathi (one of the ten epithets of a Buddha, meaning the Buddha who is skilled in taming beings), Shastadeva-manushyanam (one of the ten epithets of a Buddha, meaning the teacher of gods and humans), Buddha (one of the ten epithets of a Buddha, meaning the enlightened one), and Bhagavan (one of the ten epithets of a Buddha, meaning the World Honored One). Wherever the Buddha resides, he will expound the Dharma, and the beings there will all hear the Bodhisattva Mahasattva Lapis Lazuli Light expounding such a Great Nirvana Sutra. The Buddha said, 'Good man! If a Bodhisattva Mahasattva can practice the Great Nirvana Sutra, then all the Dharma that has not been heard will be heard. The questions that the Bodhisattva Mahasattva Lapis Lazuli Light asked the Full Moon Light Buddha are the same as the questions asked by the Bodhisattva Mahasattva Light Illuminating Noble Virtue King here, without any difference.' The Full Moon Light Buddha then told the Bodhisattva Lapis Lazuli Light, 'Good man! Going west from here through twenty Ganges River sands (an extremely large number) of Buddha lands, there is a world called Saha (meaning 'endurance,' referring to the world we live in). That place has many mountains, hills, mounds, sand, gravel, thorns, and poisonous spines, which are everywhere. There is constant hunger, thirst, cold, heat, suffering, and affliction. The people there cannot respect shramanas (those who have left home to practice the Way), Brahmins (the priestly class of ancient India), parents, and teachers. They are greedy for unlawful actions, desire to do unlawful actions, practice evil dharmas, and do not believe in the true Dharma. Their lifespans are short, and they are ruled by kings who act deceitfully. Although the kings possess countries, they do not know contentment. They develop greed for what belongs to others, start wars and attack each other, causing many to die unjustly. The kings practice like
是非法，四天善神心無歡喜，故降災旱，穀米不登，人民多病，苦惱無量。彼中有佛，號釋迦牟尼如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，大悲純厚，愍眾生故，于拘尸那城娑羅雙樹間，為諸大眾敷演如是大涅槃經。彼有菩薩，名光明遍照高貴德王，已問斯事，如汝無異。佛今答之，汝可速往，自當得聞。』」
「世尊！彼琉璃光菩薩聞是事已，與八萬四千菩薩摩訶薩欲來至此，故先現瑞，以此因緣，有此光明，是名因緣，亦非因緣。」
爾時琉璃光菩薩與八萬四千諸菩薩俱，持諸幡蓋、香花瓔珞、種種伎樂、倍勝於前，俱來至此拘尸那城娑羅雙樹間，以己所持供養之具供養于佛，頭面禮足，合掌恭敬，右繞三匝，脩敬已畢，卻坐一面。
爾時世尊問彼菩薩：「善男子！汝為到來，為不到來？」
琉璃光菩薩言：「世尊！到亦不來，不到亦不來，我觀是義都無有來。世尊！諸行若常，亦復不來，若是無常亦無有來。若人見有眾生性者，有來、不來；我今不見眾生定性，云何當言有來、不來？有憍慢者見有去來，無憍慢者則無去來；有取行者見有去來，無取行者則無去來；若見如來畢竟涅槃則有去來，不見如來畢竟涅槃則無去來；不聞佛性則有去
【現代漢語翻譯】 現代漢語譯本：'如果行為不符合佛法，四天善神心中不歡喜，因此降下旱災，穀物歉收，人民多病，苦惱無邊。那時有一位佛，號為釋迦牟尼如來（如實而來者）、應供（值得供養者）、正遍知（真正普遍的知曉者）、明行足（智慧和行為都圓滿者）、善逝（善於前往解脫者）、世間解（瞭解世間一切者）、無上士（無上的人）、調御丈夫（調伏眾生的大丈夫）、天人師（天人和人類的導師）、佛（覺悟者）、世尊（世間最受尊敬的人），他大慈大悲，憐憫眾生，在拘尸那城娑羅雙樹之間，為大眾宣講《大涅槃經》。那時有一位菩薩，名叫光明遍照高貴德王，他已經問過這件事，和你問的沒有差別。佛現在回答這個問題，你可以快去，自己就能聽到。' 『世尊！那位琉璃光菩薩聽到這件事後，與八萬四千位菩薩摩訶薩想要來到這裡，所以先顯現瑞相，因為這個因緣，才有這樣的光明，這叫做因緣，也叫做非因緣。』 當時，琉璃光菩薩與八萬四千位菩薩一起，拿著各種幡蓋、香花瓔珞、各種樂器，比之前更加盛大，一起來到拘尸那城娑羅雙樹之間，用自己所持的供養之物供養佛，頭面禮足，合掌恭敬，右繞三圈，行禮完畢，退坐在一旁。 這時，世尊問那位菩薩：『善男子！你是到來了，還是沒有到來？』 琉璃光菩薩說：『世尊！說到來也不是到來，說沒有到來也不是沒有到來，我觀察這個道理，根本沒有來。世尊！如果諸行是常住的，也就沒有來，如果是無常的，也沒有來。如果有人認為眾生有固定的自性，就會有來、不來；我現在沒有看到眾生有固定的自性，怎麼能說有來、不來呢？有驕慢的人會認為有去來，沒有驕慢的人就沒有去來；有執取行為的人會認為有去來，沒有執取行為的人就沒有去來；如果認為如來有究竟的涅槃，就會有去來，如果不認為如來有究竟的涅槃，就沒有去來；沒有聽聞佛性就會有去
【English Translation】 English version: 'If actions are not in accordance with the Dharma, the Four Heavenly Kings are displeased, and therefore they send down droughts, the grains do not grow, the people are sick, and their suffering is immeasurable. At that time, there was a Buddha, named Shakyamuni Tathagata (the one who has thus come), Arhat (worthy of offerings), Samyaksambuddha (perfectly and completely enlightened), Vidyacharana-sampanna (perfect in wisdom and conduct), Sugata (well-gone), Lokavid (knower of the world), Anuttara (unsurpassed), Purushadamyasarathi (tamer of men), Shastha Devamanushyanam (teacher of gods and humans), Buddha (the awakened one), Bhagavan (the blessed one), with great compassion and kindness, out of pity for all beings, in the Sala grove of Kushinagar, he expounded the Great Nirvana Sutra for the assembly. There was a Bodhisattva named Light-Illuminating Noble King, who had already asked about this matter, just as you have. The Buddha is now answering it, you can go quickly, and you will hear it yourself.' 'World Honored One! That Bodhisattva, Lapis Lazuli Light, having heard this, together with eighty-four thousand Bodhisattva Mahasattvas, wished to come here, and therefore first manifested auspicious signs. Because of this cause, there is this light. This is called a cause, and also not a cause.' At that time, Bodhisattva Lapis Lazuli Light, together with eighty-four thousand Bodhisattvas, holding various banners, canopies, fragrant flowers, necklaces, and various musical instruments, more magnificent than before, came to the Sala grove of Kushinagar. They offered the Buddha with the offerings they had brought, bowed their heads to his feet, joined their palms in reverence, circumambulated him three times to the right, and after paying their respects, sat down to one side. Then, the World Honored One asked that Bodhisattva: 'Good man! Have you come, or have you not come?' Bodhisattva Lapis Lazuli Light said: 'World Honored One! To say I have come is not coming, and to say I have not come is also not coming. I observe this principle, and there is no coming at all. World Honored One! If all phenomena were permanent, there would be no coming, and if they were impermanent, there would also be no coming. If people see that beings have a fixed nature, there will be coming and not coming; I do not see that beings have a fixed nature, how can I say there is coming or not coming? Those who are arrogant see coming and going, those who are not arrogant do not see coming and going; those who cling to actions see coming and going, those who do not cling to actions do not see coming and going; if one sees that the Tathagata has ultimate Nirvana, there will be coming and going, if one does not see that the Tathagata has ultimate Nirvana, there will be no coming and going; if one has not heard of the Buddha-nature, there will be coming
來，聞佛性者則無去來；若見聲聞辟支佛人有涅槃者則有去來，不見聲聞辟支佛人有涅槃者則無去來；若見聲聞辟支佛人常樂我凈則有去來，若不見者則無去來；若見如來無常樂我凈則有去來，若見如來常樂我凈則無去來。世尊！且置斯事，欲有所問，唯垂哀愍，少見聽許。」
佛言：「善男子！隨意所問，今正是時，我當爲汝分別解說。所以者何？諸佛難值，如優曇花，法亦如是難可得聞，十二部經中方等復難，是故應當專心聽受。」
時琉璃光菩薩摩訶薩，既蒙聽許兼被誡敕，即白佛言：「世尊！云何菩薩摩訶薩有能修行大涅槃經聞所不聞？」
爾時如來贊言：「善哉，善哉！善男子！汝今欲盡如是大乘大涅槃海，正復值我能善解說。汝今所有疑網、毒鏃，我為大醫，能善拔出。汝于佛性猶未明瞭，我有慧炬，能為照明。汝今欲度生死大河，我能為汝作大船師。汝於我所生父母想，我亦于汝生赤子心。汝心今者貪正法寶，值我多有能相惠施。諦聽，諦聽！善思念之！吾當為汝分別宣釋。善男子！欲聽法者，今正是時，若聞法已，當生敬信，至心聽受恭敬尊重，于正法所莫求其過，莫念貪慾、瞋恚、愚癡，莫睹法師種姓好惡。既聞法已莫生憍慢，莫為恭敬、名譽、利養，當爲度世甘露法利。亦莫
【現代漢語翻譯】 現代漢語譯本：佛陀說，如果有人領悟到佛性，那麼他就不會有來去；如果認為聲聞（Sravaka，聽聞佛陀教誨而修行的人）、辟支佛（Pratyekabuddha，靠自己覺悟而未教導他人的人）有涅槃（Nirvana，解脫）的，那麼就有來去；如果認為聲聞、辟支佛沒有涅槃的，那麼就沒有來去；如果認為聲聞、辟支佛有常樂我凈（Nitya-sukha-atma-subha，永恒、快樂、真我、清凈）的，那麼就有來去；如果認為沒有的，那麼就沒有來去；如果認為如來（Tathagata，佛陀的稱號）沒有常樂我凈的，那麼就有來去；如果認為如來有常樂我凈的，那麼就沒有來去。世尊！暫且放下這些問題，我還有問題想問，希望您能慈悲憐憫，稍微聽我請教。』 佛陀說：『善男子！你隨意發問吧，現在正是時候，我將為你分別解說。為什麼呢？諸佛難以值遇，如同優曇花一樣稀有，佛法也是如此難以聽聞，十二部經（佛教經典的總稱）中方等經（Vaipulya Sutra，大乘經典）尤其難得，所以應當專心聽受。』 這時，琉璃光菩薩摩訶薩（Mahasattva，大菩薩）得到佛陀的允許和告誡后，就對佛陀說：『世尊！菩薩摩訶薩如何才能修行《大涅槃經》（Mahaparinirvana Sutra）並聽聞從未聽聞過的教義呢？』 這時，如來讚歎道：『善哉，善哉！善男子！你現在想要窮盡如此廣大的大乘《大涅槃經》之海，正好遇到我能善於解說。你現在所有的疑惑、毒箭，我作為大醫，能夠善於拔除。你對於佛性還未明瞭，我有智慧的火炬，能夠為你照明。你現在想要度過生死的大河，我能夠為你做大船的船師。你對我生起父母般的想法，我也對你生起赤子之心。你現在的心貪求正法寶藏，遇到我多有能夠相互惠施。仔細聽，仔細聽！好好思考！我將為你分別宣說解釋。善男子！想要聽法的人，現在正是時候，如果聽聞佛法后，應當生起敬信，至誠聽受，恭敬尊重，對於正法不要挑剔過失，不要執著貪慾、瞋恚、愚癡，不要在意法師的種姓好壞。聽聞佛法后不要生起驕慢，不要爲了恭敬、名譽、利益供養，應當爲了度化世間的甘露法利。也不要』
【English Translation】 English version: The Buddha said, 'Those who understand the Buddha-nature have no coming or going; if one sees that Sravakas (those who hear the Buddha's teachings and practice), and Pratyekabuddhas (those who attain enlightenment on their own without teaching others) have Nirvana (liberation), then there is coming and going; if one sees that Sravakas and Pratyekabuddhas do not have Nirvana, then there is no coming or going; if one sees that Sravakas and Pratyekabuddhas have Nitya-sukha-atma-subha (eternity, bliss, self, purity), then there is coming and going; if one sees that they do not, then there is no coming or going; if one sees that the Tathagata (the title of the Buddha) does not have Nitya-sukha-atma-subha, then there is coming and going; if one sees that the Tathagata has Nitya-sukha-atma-subha, then there is no coming or going. World-Honored One! Let us set aside these matters for now, I have something to ask, I hope you will have compassion and allow me to inquire.' The Buddha said, 'Good man! Ask whatever you wish, now is the right time, and I will explain it to you in detail. Why is that? The Buddhas are difficult to encounter, as rare as the Udumbara flower, and the Dharma is also so difficult to hear. Among the twelve divisions of scriptures (a general term for Buddhist scriptures), the Vaipulya Sutras (Mahayana scriptures) are especially rare, therefore you should listen attentively.' At that time, the Bodhisattva Mahasattva (Great Bodhisattva) Lapis Lazuli Light, having received the Buddha's permission and admonition, said to the Buddha, 'World-Honored One! How can a Bodhisattva Mahasattva practice the Mahaparinirvana Sutra and hear teachings that have never been heard before?' Then the Tathagata praised, 'Excellent, excellent! Good man! You now wish to exhaust the vast ocean of the Mahayana Mahaparinirvana Sutra, and it is just right that you have encountered me who can explain it well. All your doubts and poisonous arrows, I, as a great physician, can skillfully remove them. You are not yet clear about the Buddha-nature, I have the torch of wisdom that can illuminate it for you. You now wish to cross the great river of birth and death, I can be the captain of the great ship for you. You have the thought of me as your parents, and I also have the heart of a child for you. Your heart now craves the treasure of the true Dharma, and you have encountered me who has much to give. Listen carefully, listen carefully! Think well! I will explain it to you in detail. Good man! For those who wish to hear the Dharma, now is the right time. If you hear the Dharma, you should generate respect and faith, listen sincerely, be respectful and reverent, do not seek faults in the true Dharma, do not cling to greed, hatred, and ignorance, do not be concerned about the lineage of the Dharma teacher. After hearing the Dharma, do not become arrogant, do not seek respect, fame, or material offerings, but seek the benefit of the nectar of the Dharma to liberate the world. Also do not'
生念：『我聽法已先自度身然後度人，先自解身然後解人，先自安身然後安人，先自涅槃然後令人而得涅槃。』于佛、法、僧，應生等想；于生死中生大苦想；于大涅槃應生常樂我凈之想；先為他人，然後為身；當爲大乘莫為二乘，於一切法當無所住，亦莫專執一切法相，于諸法中莫生貪相，常生知法、見法之相。善男子！汝能如是至心聽法，是則名為聞所不聞。
「善男子！有不聞聞、有不聞不聞、有聞不聞、有聞聞。善男子！如不生生、不生不生、生不生、生生，如不到到、不到不到、到不到、到到。」
「世尊！云何不生生？」
「善男子！安住世諦，初出胎時，是名不生生。云何不生不生？善男子！是大涅槃無有生相，是名不生不生。云何生不生？善男子！世諦死時是名生不生。云何生生？善男子！一切凡夫是名生生。何以故？生生不斷故。一切有漏唸唸生故，是名生生。四住菩薩名生不生。何以故？生自在故，是名生不生。善男子！是名內法。云何外法？未生生、未生未生、生未生、生生。善男子！譬如種子，未生牙時，得四大和合、人功作業、然後乃生，是名未生生。云何未生未生？譬如敗種及未遇緣，如是等輩，名未生未生。云何生未生？如牙生已而不增長，是名生未生。云何生生
【現代漢語翻譯】 現代漢語譯本：生念道：『我聽聞佛法后，應當先自我度化，然後度化他人；先自我解脫，然後解脫他人；先自我安穩，然後安穩他人；先自我達到涅槃，然後使他人也達到涅槃。』對於佛（Buddha，覺悟者）、法（Dharma，真理）、僧（Sangha，僧團），應當生起平等之心；對於生死輪迴，應當生起極大的苦難之感；對於大涅槃（Mahaparinirvana，最終的解脫），應當生起常、樂、我、凈的嚮往；應當先為他人著想，然後為自己著想；應當追求大乘（Mahayana，普度眾生之道），不要追求二乘（Hinayana，自我解脫之道）；對於一切法（Dharma，宇宙萬物），應當不執著于任何事物，也不要執著於一切法的表象，對於諸法不要產生貪戀，應當常常生起了解法、見到法的念頭。善男子！你如果能夠這樣至誠地聽聞佛法，這就叫做聽聞了前所未聞的道理。 『善男子！有不聞而聞、有不聞而不聞、有聞而不聞、有聞而聞。善男子！如同不生而生、不生而不生、生而不生、生而生，如同不到而到、不到而不到、到而不到、到而到。』 『世尊！什麼叫做不生而生？』 『善男子！安住於世俗諦（Samvriti-satya，相對真理），初次出生時，這叫做不生而生。什麼叫做不生而不生？善男子！大涅槃沒有生相，這叫做不生而不生。什麼叫做生而不生？善男子！世俗諦的死亡時，這叫做生而不生。什麼叫做生而生？善男子！一切凡夫（Prthagjana，未開悟的眾生）都叫做生而生。為什麼呢？因為生生不息的緣故。一切有漏（Sasrava，有煩惱的）之法念念生滅，所以叫做生而生。四住菩薩（Bodhissatva，修行菩薩道的聖者）叫做生而不生。為什麼呢？因為他們能夠自在地控制生，所以叫做生而不生。善男子！這叫做內法。什麼叫做外法？未生而生、未生而未生、生而未生、生而生。善男子！譬如種子，在沒有發芽的時候，得到四大（四大元素：地、水、火、風）和合、加上人為的耕作，然後才發芽，這叫做未生而生。什麼叫做未生而未生？譬如壞掉的種子以及沒有遇到因緣，像這樣的情況，叫做未生而未生。什麼叫做生而未生？譬如牙已經長出來卻不再生長，這叫做生而未生。什麼叫做生而生？』
【English Translation】 English version: A being thinks: 『Having heard the Dharma, I should first liberate myself, then liberate others; first free myself, then free others; first settle myself, then settle others; first attain Nirvana myself, then enable others to attain Nirvana.』 Towards the Buddha (the Awakened One), the Dharma (the Truth), and the Sangha (the monastic community), one should cultivate an equal mind; towards the cycle of birth and death, one should cultivate a great sense of suffering; towards the Great Nirvana (Mahaparinirvana, the ultimate liberation), one should cultivate the aspiration for permanence, bliss, self, and purity; one should think of others first, then of oneself; one should pursue the Mahayana (the Great Vehicle, the path to universal liberation), not the Hinayana (the Lesser Vehicle, the path to individual liberation); towards all Dharmas (all phenomena), one should not be attached to anything, nor should one be attached to the appearances of all Dharmas, one should not generate greed for any Dharma, and one should always generate the thought of understanding and seeing the Dharma. Good man! If you can listen to the Dharma with such sincerity, this is called hearing what has never been heard before. 『Good man! There is not-hearing-hearing, there is not-hearing-not-hearing, there is hearing-not-hearing, there is hearing-hearing. Good man! It is like not-born-born, not-born-not-born, born-not-born, born-born, like not-arrived-arrived, not-arrived-not-arrived, arrived-not-arrived, arrived-arrived.』 『World Honored One! What is not-born-born?』 『Good man! Abiding in the mundane truth (Samvriti-satya, relative truth), the initial moment of birth is called not-born-born. What is not-born-not-born? Good man! The Great Nirvana has no characteristic of birth, this is called not-born-not-born. What is born-not-born? Good man! The moment of death in the mundane truth is called born-not-born. What is born-born? Good man! All ordinary beings (Prthagjana, unenlightened beings) are called born-born. Why? Because birth continues without ceasing. All conditioned (Sasrava, with defilements) phenomena arise and cease in every moment, therefore it is called born-born. Bodhisattvas (Bodhissatva, beings on the path to Buddhahood) of the four abodes are called born-not-born. Why? Because they have mastery over birth, therefore it is called born-not-born. Good man! This is called the inner Dharma. What is the outer Dharma? Not-yet-born-born, not-yet-born-not-born, born-not-yet-born, born-born. Good man! For example, a seed, when it has not yet sprouted, receives the combination of the four great elements (earth, water, fire, and wind) and human effort, and then it sprouts, this is called not-yet-born-born. What is not-yet-born-not-born? For example, a spoiled seed or one that has not encountered the right conditions, such cases are called not-yet-born-not-born. What is born-not-yet-born? For example, a sprout that has grown but does not continue to grow, this is called born-not-yet-born. What is born-born?』
？如牙增長，若生不生則無增長。如是一切有漏，是名外法生生。」
琉璃光菩薩摩訶薩白佛言：「世尊！有漏之法若有生者，為是常耶？是無常乎？生若是常，有漏之法則無有生；生若無常，則有漏是常。世尊！若生能自生，生無自性；若能生他，以何因緣不生無漏？世尊！若未生時有生者，云何於今乃名為生？若未生時無生者，何故不說虛空為生？」
佛言：「善哉，善哉！善男子！不生生不可說、生生亦不可說、生不生亦不可說、不生不生亦不可說、生亦不可說、不生亦不可說，有因緣故，亦可得說。云何不生生不可說？不生名為生，云何可說！何以故？以其生故。云何生生不可說？生生故生，生生故不生，亦不可說。云何生不生不可說？生即名為生，生不自生，故不可說。云何不生不生不可說？不生者名為涅槃，涅槃不生故不可說！何以故？以修道得故。云何生亦不可說？以生無故。云何不生不可說？以有得故。云何有因緣故亦可得說？十因緣法為生作因，以是義故，亦可得說。善男子！汝今莫入甚深空定。何以故？大眾鈍故。善男子！有為之法生亦是常，以住無常，生亦無常；住亦是常，以生生故，住亦無常；異亦是常，以法無常，異亦無常；壞亦是常，以本無今有故，壞亦無常。善男子！以
【現代漢語翻譯】 現代漢語譯本：『就像牙齒的生長，如果它不曾存在，就不會有生長。同樣，一切有漏法，都稱為外法生生。』 琉璃光菩薩摩訶薩（琉璃光，菩薩名號，摩訶薩意為大菩薩）對佛說：『世尊！有漏之法如果存在生起，那麼它是常住的嗎？還是無常的呢？如果生是常住的，那麼有漏之法就不會有生起；如果生是無常的，那麼有漏法就成了常住的。世尊！如果生能自己產生自己，那麼生就沒有自性；如果生能產生其他，那麼以什麼因緣不能產生無漏法呢？世尊！如果未生時就存在生，那麼為什麼現在才稱為生？如果未生時不存在生，那麼為什麼不說虛空是生呢？』 佛說：『好啊，好啊！善男子！不生生不可說、生生也不可說、生不生也不可說、不生不生也不可說、生也不可說、不生也不可說，因為有因緣，所以也可以說。為什麼說不生生不可說呢？不生被稱為生，怎麼能說呢！為什麼呢？因為它已經生起了。為什麼說生生不可說呢？因為生生而生，生生而不生，所以也不可說。為什麼說生不生不可說呢？生本身就稱為生，生不能自己產生自己，所以不可說。為什麼說不生不生不可說呢？不生被稱為涅槃（佛教術語，指解脫生死的狀態），涅槃不生，所以不可說！為什麼呢？因為通過修行才能獲得。為什麼說生也不可說呢？因為生本身不存在。為什麼說不生也不可說呢？因為有獲得。為什麼說因為有因緣所以也可以說呢？因為十因緣法是生起的因，因為這個道理，所以也可以說。善男子！你現在不要進入甚深的空定（佛教術語，指一種禪定狀態）。為什麼呢？因為大眾的根器比較遲鈍。善男子！有為法（佛教術語，指由因緣和合而生的事物）的生起也是常住的，因為它的住是無常的，所以生起也是無常的；住也是常住的，因為生起而生起，所以住也是無常的；變化也是常住的，因為法是無常的，所以變化也是無常的；壞滅也是常住的，因為本來沒有現在有了，所以壞滅也是無常的。善男子！以』
【English Translation】 English version: 『Like the growth of teeth, if they did not exist, there would be no growth. Similarly, all conditioned dharmas are called the arising of external dharmas.』 The Bodhisattva Mahasattva (Bodhisattva, a being on the path to Buddhahood; Mahasattva, a great being) Lapis Lazuli Light said to the Buddha, 『World Honored One! If conditioned dharmas have arising, are they permanent or impermanent? If arising is permanent, then conditioned dharmas would not have arising; if arising is impermanent, then conditioned dharmas would be permanent. World Honored One! If arising can arise by itself, then arising has no self-nature; if arising can arise from others, then by what cause does it not arise from unconditioned dharmas? World Honored One! If arising exists when it has not yet arisen, then why is it now called arising? If arising does not exist when it has not yet arisen, then why is empty space not called arising?』 The Buddha said, 『Excellent, excellent! Good man! The non-arising of arising cannot be spoken of, the arising of arising cannot be spoken of, the arising of non-arising cannot be spoken of, the non-arising of non-arising cannot be spoken of, arising cannot be spoken of, non-arising cannot be spoken of, but because of causes and conditions, it can be spoken of. Why is it that the non-arising of arising cannot be spoken of? Non-arising is called arising, how can it be spoken of! Why? Because it has already arisen. Why is it that the arising of arising cannot be spoken of? Because arising arises from arising, and arising does not arise from arising, so it cannot be spoken of. Why is it that the arising of non-arising cannot be spoken of? Arising itself is called arising, and arising cannot arise by itself, so it cannot be spoken of. Why is it that the non-arising of non-arising cannot be spoken of? Non-arising is called Nirvana (Buddhist term, referring to the state of liberation from the cycle of birth and death), and Nirvana does not arise, so it cannot be spoken of! Why? Because it is attained through cultivation. Why is it that arising cannot be spoken of? Because arising itself does not exist. Why is it that non-arising cannot be spoken of? Because there is attainment. Why is it that because of causes and conditions it can be spoken of? Because the ten causes and conditions are the cause of arising, and because of this principle, it can be spoken of. Good man! You should not enter into deep emptiness meditation (Buddhist term, referring to a state of meditative absorption). Why? Because the capacity of the masses is dull. Good man! The arising of conditioned dharmas is also permanent, because its abiding is impermanent, so arising is also impermanent; abiding is also permanent, because arising arises, so abiding is also impermanent; change is also permanent, because dharmas are impermanent, so change is also impermanent; destruction is also permanent, because what was not there before now exists, so destruction is also impermanent. Good man! By』
性故生、住、異、壞皆悉是常，唸唸滅故不可說常，是大涅槃能斷滅故，故名無常。善男子！有漏之法未生之時，已有生性，故生能生。無漏之法本無生性，是故生不能生。如火有本性，遇緣則發。眼有見性，因色、因明、因心故見。眾生生法，亦復如是，由本有性，遇業因緣，父母和合，則便有生。」
爾時琉璃光菩薩摩訶薩及八萬四千菩薩摩訶薩，聞是法已，踴在虛空，高七多羅樹，恭敬合掌，而白佛言：「世尊！我蒙如來慇勤教誨，因大涅槃始得悟解，聞所不聞。亦令八萬四千菩薩深解諸法，不生生等。世尊！我今已解，斷諸疑網。然此會中有一菩薩，名曰無畏，復欲咨稟，唯垂聽許。」
爾時世尊告無畏菩薩：「善男子！隨意問難，吾當為汝分別解說。」
爾時無畏菩薩與六萬(一本云與八萬)四千諸菩薩等，俱從座起，更整衣服，長跪合掌而白佛言：「世尊！此土眾生當造何業，而得生彼不動世界？其土菩薩云何而得智慧成就、人中象王、有大威德，具修諸行，利智捷疾，聞則能解？」
爾時世尊即說偈言：
「不害眾生命， 堅持諸禁戒， 受佛微妙教， 則生不動國。 不奪他人財， 常施惠一切， 造招提僧坊， 則生不動國。 不犯他婦女， 自妻
【現代漢語翻譯】 現代漢語譯本： 本性導致生、住、異、壞這四種狀態都是常有的，但因爲念念都在滅去，所以不能說是常有的。大涅槃能夠斷滅這些狀態，所以稱為無常。善男子！有漏的法在沒有產生的時候，就已經有了生的本性，所以生能夠產生。無漏的法本來就沒有生的本性，所以生不能產生。就像火有其本性，遇到因緣就會燃燒。眼睛有見的功能，因為顏色、光明和心的作用才能看見。眾生的生法也是這樣，由於本來就有生的本性，遇到業的因緣，父母和合，就會產生生命。 當時，琉璃光菩薩摩訶薩和八萬四千位菩薩摩訶薩，聽了這些佛法后，都跳到空中，高七棵多羅樹的高度，恭敬地合掌，對佛說：『世尊！我蒙受如來慇勤的教誨，因為大涅槃才得以領悟，聽到了以前沒有聽過的道理。也讓八萬四千位菩薩深深理解了諸法，不再執著于生等概念。世尊！我現在已經理解了，斷除了所有的疑惑。但是，這次法會中有一位菩薩，名叫無畏，還想請教，希望您能允許。』 當時，世尊告訴無畏菩薩：『善男子！你可以隨意提問，我將為你分別解釋。』 當時，無畏菩薩和六萬（一本作八萬）四千位菩薩等，一起從座位上站起來，整理好衣服，長跪合掌，對佛說：『世尊！這個世界的眾生應當造作什麼樣的業，才能往生到不動世界？那個世界的菩薩如何才能成就智慧，成為人中的象王，具有大威德，修行各種善行，智慧敏捷，一聽就能理解？』 當時，世尊就說了偈語： 『不傷害眾生的生命，堅持各種戒律，接受佛陀微妙的教誨，就能往生到不動佛國。 不奪取他人的財物，經常施捨給一切眾生，建造招提僧坊，就能往生到不動佛國。 不侵犯他人的婦女，對自己的妻子』
【English Translation】 English version: The nature of arising, abiding, changing, and ceasing are all constant, but because they are constantly ceasing moment by moment, they cannot be said to be constant. Great Nirvana can extinguish these states, therefore it is called impermanent. Good man! When a defiled dharma has not yet arisen, it already has the nature of arising, therefore arising can produce. Undefiled dharmas originally do not have the nature of arising, therefore arising cannot produce. It is like fire having its nature, and when it encounters conditions, it ignites. The eye has the function of seeing, and it can see because of color, light, and the mind. The arising of sentient beings is also like this, because they inherently have the nature of arising, and when they encounter the conditions of karma, and the union of parents, then life arises. At that time, Bodhisattva Mahasattva Lapis Lazuli Light and eighty-four thousand Bodhisattva Mahasattvas, having heard these teachings, leaped into the air, rising to the height of seven Tala trees, respectfully joined their palms, and said to the Buddha: 'World Honored One! I have received the diligent teachings of the Tathagata, and because of Great Nirvana, I have attained enlightenment, hearing what I had not heard before. It has also enabled eighty-four thousand Bodhisattvas to deeply understand all dharmas, and not be attached to concepts such as arising. World Honored One! I now understand and have eliminated all doubts. However, there is a Bodhisattva in this assembly named Fearless, who wishes to inquire further, may you please grant permission.' At that time, the World Honored One said to Bodhisattva Fearless: 'Good man! You may ask whatever you wish, and I will explain it for you separately.' At that time, Bodhisattva Fearless, along with sixty thousand (one version says eighty thousand) four thousand Bodhisattvas, rose from their seats, adjusted their robes, knelt down with palms joined, and said to the Buddha: 'World Honored One! What kind of karma should the sentient beings of this world create in order to be reborn in the Immovable World? How can the Bodhisattvas of that world achieve wisdom, become the king of elephants among humans, possess great power and virtue, cultivate all good practices, have quick and sharp wisdom, and understand upon hearing?' At that time, the World Honored One spoke in verses: 'Not harming the lives of sentient beings, upholding all precepts, receiving the Buddha's subtle teachings, one will be reborn in the Immovable Buddha Land. Not taking the wealth of others, constantly giving to all sentient beings, building monasteries, one will be reborn in the Immovable Buddha Land. Not violating other's women, towards one's own wife'
不非時， 施持戒臥具， 則生不動國。 不為自他故， 求利及恐怖， 慎口不妄語， 則生不動國。 莫壞善知識， 遠離惡眷屬， 口常和合語， 則生不動國。 如諸菩薩等， 常離於惡口， 所說人樂聞， 則生不動國。 乃至於戲笑， 不說非時語， 謹慎常時說， 則生不動國。 見他得利養， 常生歡喜心， 不起嫉妒結， 則生不動國。 不惱于眾生， 常生於慈心， 不生方便惡， 則生不動國。 邪見言無施， 父母及去來， 不起如是見， 則生不動國。 曠路作好井， 種殖果樹林， 常施乞者食， 則生不動國。 若於佛法僧， 供養一香燈， 乃至獻一花， 則生不動國。 若為恐怖故， 利養及福德， 書是經一偈， 則生不動國。 若為悕利福， 能於一日中， 讀誦是經典， 則生不動國。 若為無上道， 一日一夜中， 受持八戒齋， 則生不動國。 不與犯重禁， 同共一處住， 呵謗方等者， 則生不動國。 若能施病者， 乃至於一果， 歡喜而瞻視， 則生不動國。 不犯僧鬘物， 善守于佛物， 涂掃佛僧地， 則生不動國。
【現代漢語翻譯】 現代漢語譯本 不在不適當的時候，施捨持戒者臥具，就能往生不動國（Akshobhya-buddha-kshetra，阿閦佛的凈土）。 不為自己或他人的緣故，爲了利益或恐懼而妄語，謹慎不說謊，就能往生不動國。 不要破壞善知識（kalyāṇa-mitra，指引修行的人），遠離惡眷屬，口中常說和合之語，就能往生不動國。 如同諸菩薩（bodhisattva，發願成佛的修行者）一樣，常常遠離惡口，所說的話令人樂於聽聞，就能往生不動國。 乃至在戲笑時，也不說不合時宜的話，謹慎地在適當的時候說話，就能往生不動國。 見到他人獲得利益供養，常生歡喜心，不起嫉妒之心，就能往生不動國。 不惱害眾生，常生慈悲之心，不生出方便的惡念，就能往生不動國。 不持邪見，認為沒有佈施，沒有父母，沒有前世和來世，不起這樣的見解，就能往生不動國。 在曠野道路上建造好水井，種植果樹林，常常施捨食物給乞討者，就能往生不動國。 如果對佛（Buddha，覺悟者）、法（Dharma，佛的教導）、僧（Sangha，佛教僧團）供養一炷香或一盞燈，乃至獻上一朵花，就能往生不動國。 如果爲了恐懼、利益供養或福德的緣故，書寫這部經的一個偈子，就能往生不動國。 如果爲了希望獲得利益和福報，能在一天之中讀誦這部經典，就能往生不動國。 如果爲了無上道（anuttara-samyak-sambodhi，無上正等正覺），在一天一夜中受持八關齋戒，就能往生不動國。 不與犯重戒的人同住一處，呵斥誹謗方等經典的人，就能往生不動國。 如果能施捨病人，乃至一個水果，歡喜地看顧他們，就能往生不動國。 不侵犯僧團的財物，善於守護佛的財物，涂掃佛寺和僧團的土地，就能往生不動國。
【English Translation】 English version Not at the wrong time, giving bedding to those who uphold precepts, one will be born in the Akshobhya-buddha-kshetra (the pure land of Akshobhya Buddha). Not for one's own sake or for the sake of others, seeking gain or out of fear, being careful not to lie, one will be born in the Akshobhya-buddha-kshetra. Do not destroy good spiritual friends (kalyāṇa-mitra, those who guide practice), stay away from evil companions, and always speak harmonious words, one will be born in the Akshobhya-buddha-kshetra. Like the Bodhisattvas (bodhisattva, practitioners who aspire to Buddhahood), always stay away from harsh speech, and speak words that people are happy to hear, one will be born in the Akshobhya-buddha-kshetra. Even in jest, do not speak untimely words, be careful to speak at the right time, one will be born in the Akshobhya-buddha-kshetra. Seeing others gain benefits and offerings, always have a joyful heart, and do not give rise to jealousy, one will be born in the Akshobhya-buddha-kshetra. Do not harm sentient beings, always have a compassionate heart, and do not give rise to expedient evil thoughts, one will be born in the Akshobhya-buddha-kshetra. Do not hold wrong views, thinking there is no giving, no parents, no past and future lives, do not give rise to such views, one will be born in the Akshobhya-buddha-kshetra. Building good wells on desolate roads, planting orchards of fruit trees, and always giving food to beggars, one will be born in the Akshobhya-buddha-kshetra. If one makes offerings of a stick of incense or a lamp to the Buddha (Buddha, the awakened one), the Dharma (Dharma, the teachings of the Buddha), and the Sangha (Sangha, the Buddhist monastic community), or even offers a single flower, one will be born in the Akshobhya-buddha-kshetra. If for the sake of fear, gain, or merit, one writes down a single verse of this sutra, one will be born in the Akshobhya-buddha-kshetra. If for the sake of hoping to gain benefits and blessings, one can recite this sutra in one day, one will be born in the Akshobhya-buddha-kshetra. If for the sake of the unsurpassed path (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment), one upholds the eight precepts for one day and one night, one will be born in the Akshobhya-buddha-kshetra. Do not live in the same place with those who have broken serious precepts, and rebuke those who slander the Vaipulya sutras, one will be born in the Akshobhya-buddha-kshetra. If one can give to the sick, even a single fruit, and look after them with joy, one will be born in the Akshobhya-buddha-kshetra. Do not violate the property of the Sangha, protect the property of the Buddha well, and sweep and clean the grounds of the Buddha and the Sangha, one will be born in the Akshobhya-buddha-kshetra.
造像及佛塔， 猶如大拇指， 常生歡喜心， 則生不動國。 若為是經典， 自身及財寶， 施於說法者， 則生不動國。 若能聽書寫， 受持及讀誦， 諸佛秘密藏， 則生不動國。」
爾時無畏菩薩摩訶薩白佛言：「世尊！我今已知所造業緣得生彼國。是光明遍照高貴德王菩薩摩訶薩，普為憐愍一切眾生，先所咨問，如來若說，則能利益、安樂，人、天、阿修羅、乾闥婆、迦樓羅、緊那羅、摩睺羅伽等。」
爾時世尊即告光明遍照高貴德王菩薩：「善哉，善哉！善男子！汝今於此當至心聽，吾當為汝分別解說。有因緣故，未到不到。有因緣故，不到到。有因緣故，到不到。有因緣故，到到。何因緣故未到不到？善男子！夫不到者是大涅槃，凡夫未到，以有貪慾、瞋恚、愚癡故，身業、口業不清凈故，及受一切不凈物故，犯四重故，謗方等故，一闡提故，五逆罪故，以是義故，未到不到。善男子！何因緣故不到到？不到者名大涅槃。何義故到？永斷貪慾瞋恚愚癡身口惡故，不受一切不凈物故，不犯四重故，不謗方等經故，不作一闡提故，不作五逆罪故，以是義故，名不到到。須陀洹者八萬劫到，斯陀含者六萬劫到，阿那含者四萬劫到，阿羅漢者二萬劫到，辟支佛者十千
【現代漢語翻譯】 現代漢語譯本 塑造佛像和佛塔，如同大拇指一般（象徵尊貴和重要），常常心生歡喜，便能往生不動佛國（Akshobhya-buddha-ksetra）。 如果爲了這部經典，將自身和財寶，佈施給說法之人，便能往生不動佛國。 如果能夠聽聞、書寫、受持和讀誦，諸佛的秘密寶藏，便能往生不動佛國。
這時，無畏菩薩摩訶薩（Abhaya-bodhisattva-mahasattva）對佛說：『世尊！我現在已經知道造作何種業緣可以往生彼國。是光明遍照高貴德王菩薩摩訶薩（Samantaprabha-rajottama-bodhisattva-mahasattva），爲了普遍憐憫一切眾生，先前所請問的，如來說出，就能利益、安樂人、天、阿修羅（Asura）、乾闥婆（Gandharva）、迦樓羅（Garuda）、緊那羅（Kinnara）、摩睺羅伽（Mahoraga）等。』
這時，世尊告訴光明遍照高貴德王菩薩：『善哉，善哉！善男子！你現在應當至心諦聽，我將為你分別解說。有因緣故，未到不到。有因緣故，不到到。有因緣故，到不到。有因緣故，到到。何因緣故未到不到？善男子！所謂不到，是指大涅槃（Maha-Nirvana），凡夫因為有貪慾、瞋恚、愚癡，身業、口業不清凈，以及接受一切不凈之物，犯四重戒，誹謗方等經典，成為一闡提（Icchantika），造作五逆罪，因為這些原因，所以未到不到。善男子！何因緣故不到到？不到是指大涅槃。為何又能到？因為永遠斷除貪慾、瞋恚、愚癡的身口惡業，不接受一切不凈之物，不犯四重戒，不誹謗方等經典，不作一闡提，不造作五逆罪，因為這些原因，所以說不到到。須陀洹（Srotapanna）需要八萬劫才能到達，斯陀含（Sakrdagamin）需要六萬劫才能到達，阿那含（Anagamin）需要四萬劫才能到達，阿羅漢（Arhat）需要兩萬劫才能到達，辟支佛（Pratyekabuddha）需要一萬劫才能到達。
【English Translation】 English version Creating Buddha images and stupas, like a great thumb (symbolizing nobility and importance), and constantly generating joyful thoughts, one will be reborn in the Akshobhya-buddha-ksetra (the land of the Immovable Buddha). If, for the sake of this scripture, one gives their own body and wealth to those who preach it, one will be reborn in the Akshobhya-buddha-ksetra. If one can hear, write, uphold, and recite the secret treasures of all Buddhas, one will be reborn in the Akshobhya-buddha-ksetra.
At that time, the Bodhisattva Mahasattva Abhaya (Fearless Bodhisattva) said to the Buddha: 'World Honored One! I now know what karmic causes lead to rebirth in that land. It was the Bodhisattva Mahasattva Samantaprabha-rajottama (King of Noble Virtue with Universal Light) who, out of compassion for all sentient beings, previously inquired. If the Tathagata speaks, it will benefit and bring peace to humans, devas, Asuras, Gandharvas, Garudas, Kinnaras, Mahoragas, and others.'
At that time, the World Honored One said to the Bodhisattva Samantaprabha-rajottama: 'Excellent, excellent! Good man! You should now listen attentively, and I will explain it to you in detail. There are causes and conditions why one has not arrived and will not arrive. There are causes and conditions why one has not arrived but will arrive. There are causes and conditions why one has arrived but will not arrive. There are causes and conditions why one has arrived and will arrive. What are the causes and conditions why one has not arrived and will not arrive? Good man! The state of not arriving refers to Maha-Nirvana (Great Nirvana). Ordinary beings have not arrived because of greed, hatred, and ignorance; because their actions of body and speech are not pure; because they accept all impure things; because they violate the four major precepts; because they slander the Vaipulya Sutras; because they are Icchantikas (those who lack the desire for enlightenment); and because they commit the five heinous crimes. For these reasons, they have not arrived and will not arrive. Good man! What are the causes and conditions why one has not arrived but will arrive? Not arriving refers to Maha-Nirvana. Why will one arrive? Because one has permanently severed the evil deeds of body and speech caused by greed, hatred, and ignorance; because one does not accept any impure things; because one does not violate the four major precepts; because one does not slander the Vaipulya Sutras; because one is not an Icchantika; and because one does not commit the five heinous crimes. For these reasons, it is said that one has not arrived but will arrive. A Srotapanna (Stream-enterer) needs 80,000 kalpas to arrive, a Sakrdagamin (Once-returner) needs 60,000 kalpas to arrive, an Anagamin (Non-returner) needs 40,000 kalpas to arrive, an Arhat (Worthy One) needs 20,000 kalpas to arrive, and a Pratyekabuddha (Solitary Buddha) needs 10,000 kalpas to arrive.'
劫到，以是義故，名不到到。善男子！何因緣故名到不到？到者名為二十五有，一切眾生常為無量煩惱諸結之所覆蔽，往來不離，猶如輪轉，是名為到。聲聞、緣覺及諸菩薩已得永離，故名不到。為欲化度諸眾生故，示現在中，亦名為到。善男子！何因緣故名為到到？到者即是二十五有，一切凡夫、須陀洹乃至阿那含，煩惱因緣故，名到到。善男子！聞所不聞亦復如是，有不聞聞、有不聞不聞、有聞不聞、有聞聞。云何不聞聞？善男子！不聞者名大涅槃。何故不聞？非有為故、非音聲故、不可說故。云何亦聞？得聞名故，所謂常樂我凈，以是義故，名不聞聞。」
爾時光明遍照高貴德王菩薩摩訶薩白佛言：「世尊！如佛所說大涅槃者不可得聞，云何復言常樂我凈而可得聞？何以故？世尊！斷煩惱者名得涅槃，若未斷者名為不得，以是義故涅槃之性本無今有。若世間法本無今有則名無常，譬如瓶等，本無今有，已有還無，故名無常。涅槃亦爾，云何說言常樂我凈？複次世尊！凡因莊嚴而得成者，悉名無常。涅槃若爾，應是無常。何等因緣？所謂三十七品、六波羅蜜、四無量心、觀于骨相阿那波那、六念處、破析六大、如是等法，皆是成就涅槃因緣，故名無常。複次世尊！有名無常。若涅槃是有，亦應無常。如佛昔
【現代漢語翻譯】 現代漢語譯本：劫（kalpa，時間單位）到了，因為這個原因，叫做不到到（anupapta-anupapta，非至非不至）。善男子！因為什麼因緣叫做到不到？到，指的是二十五有（bhavas，存在），一切眾生常常被無量的煩惱和各種束縛所覆蓋，往來輪迴不曾離開，就像輪子轉動一樣，這叫做到。聲聞（sravaka，聽聞佛法而修行的人）、緣覺（pratyekabuddha，獨自覺悟的人）以及各位菩薩已經永遠脫離了這些，所以叫做不到。爲了教化救度眾生，示現在其中，也叫做到。善男子！因為什麼因緣叫做到到？到，指的就是二十五有，一切凡夫、須陀洹（srotapanna，入流者）乃至阿那含（anagamin，不還者），因為煩惱的因緣，叫做到到。善男子！聽聞和不聽聞也是這樣，有不聞而聞、有不聞不聞、有聞而不聞、有聞而聞。什麼叫做不聞而聞？善男子！不聞指的是大涅槃（maha-nirvana，大解脫）。為什麼說不聞？因為它不是有為法（samskrta-dharma，因緣和合而生的法），不是聲音，不可言說。為什麼又說聞？因為可以聽到它的名稱，也就是常樂我凈（nitya-sukha-atma-subha，永恒、快樂、真我、清凈），因為這個原因，叫做不聞而聞。 那時，光明遍照高貴德王菩薩摩訶薩（bodhisattva-mahasattva，大菩薩）對佛說：『世尊！如佛所說，大涅槃是不可聽聞的，為什麼又說常樂我凈可以聽聞呢？為什麼呢？世尊！斷除煩惱叫做得到涅槃，如果還沒有斷除就叫做沒有得到，因為這個原因，涅槃的性質本來沒有現在才有。如果世間法本來沒有現在才有，就叫做無常，比如瓶子等，本來沒有現在才有，有了還會消失，所以叫做無常。涅槃也是這樣，為什麼說它是常樂我凈呢？再者，世尊！凡是依靠莊嚴而成就的，都叫做無常。如果涅槃也是這樣，就應該是無常。是什麼因緣呢？就是三十七道品（bodhipaksika-dharma，三十七種修行方法）、六波羅蜜（paramita，六種到彼岸的方法）、四無量心（apramana，四種無限的慈悲喜捨）、觀察骨相、安那般那（anapana，呼吸的觀察）、六念處（anusmrti，六種憶念）、分析六大（mahabhuta，地水火風空識），這些法都是成就涅槃的因緣，所以叫做無常。再者，世尊！有名為無常。如果涅槃是有，也應該是無常。就像佛陀過去』
【English Translation】 English version: 'When a kalpa (an eon) arrives, because of this meaning, it is called anupapta-anupapta (neither arrived nor not arrived). Good man! For what reason is it called anupapta-anupapta? 'Arrived' refers to the twenty-five bhavas (existences). All sentient beings are constantly covered by immeasurable afflictions and various fetters, going back and forth without leaving, like a turning wheel. This is called 'arrived.' Sravakas (hearers), pratyekabuddhas (solitary realizers), and all bodhisattvas have already permanently departed from these, so it is called 'not arrived.' In order to teach and save sentient beings, they manifest in the midst of them, and this is also called 'arrived.' Good man! For what reason is it called anupapta-anupapta? 'Arrived' refers to the twenty-five bhavas. All ordinary beings, srotapannas (stream-enterers) up to anagamins (non-returners), because of the causes of afflictions, it is called 'arrived-arrived.' Good man! Hearing and not hearing are also like this. There is not hearing and hearing, there is not hearing and not hearing, there is hearing and not hearing, and there is hearing and hearing. What is meant by not hearing and hearing? Good man! 'Not hearing' refers to maha-nirvana (great liberation). Why is it called 'not hearing'? Because it is not a samskrta-dharma (conditioned phenomenon), it is not a sound, and it is inexpressible. Why is it also called 'hearing'? Because its name can be heard, namely nitya-sukha-atma-subha (eternal, bliss, true self, purity). Because of this meaning, it is called not hearing and hearing.' At that time, the bodhisattva-mahasattva (great bodhisattva) Light-Illuminating Noble Virtue King said to the Buddha: 'World Honored One! As the Buddha has said, maha-nirvana is not able to be heard, why then is it said that nitya-sukha-atma-subha can be heard? Why is that? World Honored One! The one who has cut off afflictions is called having attained nirvana, and if one has not cut them off, it is called not having attained it. Because of this meaning, the nature of nirvana is originally non-existent and now exists. If worldly dharmas are originally non-existent and now exist, they are called impermanent, like a bottle, which is originally non-existent and now exists, and when it exists, it will disappear, so it is called impermanent. Nirvana is also like this, so why is it said to be nitya-sukha-atma-subha? Furthermore, World Honored One! All that is achieved through adornment is called impermanent. If nirvana is like this, it should be impermanent. What is the reason? Namely, the thirty-seven bodhipaksika-dharmas (thirty-seven factors of enlightenment), the six paramitas (perfections), the four apramanas (immeasurables), contemplating the bone structure, anapana (mindfulness of breathing), the six anusmrtis (recollections), analyzing the six mahabhutas (great elements), these dharmas are all causes for achieving nirvana, so they are called impermanent. Furthermore, World Honored One! There is a name for impermanence. If nirvana exists, it should also be impermanent. Like the Buddha in the past.'
于阿含中說，聲聞、緣覺、諸佛世尊皆有涅槃，以是義故名為無常。複次世尊！可見之法名為無常，如佛先說，見涅槃者則得斷除一切煩惱。複次世尊！譬如虛空，于諸眾生等無障礙，故名為常。若使涅槃是常等者，何故眾生有得不得？涅槃若爾，于諸眾生不平等者，則不名常。世尊！譬如百人共有一怨，若害此怨，則多人受樂。若使涅槃是平等法，一人得時應多人得，一人斷結應多人亦斷，若不如是，云何名常？譬如有人恭敬、供養、尊重、讚歎國王、王子、父母、師長，則得利養，是不名常。涅槃亦爾，不名為常。何以故？如佛昔于阿含經中告阿難言：『若有人能恭敬涅槃，則得斷結，受無量樂。』以是義故，不名為常。世尊！若涅槃中有常樂我凈名者，不名為常。如其無者，云何可說？」
爾時世尊告光明遍照高貴德王菩薩摩訶薩言：「涅槃之體非本無今有，若涅槃體本無今有者，則非無漏、常住之法。有佛無佛，性相常住，以諸眾生煩惱覆故，不見涅槃，便謂為無。菩薩摩訶薩以戒、定、慧，勤修其心，斷煩惱已，便得見之。當知涅槃是常住法，非本無今有，是故為常。善男子！如闇室中井，種種七寶，人亦知有，闇故不見。有智之人，善知方便，然大明燈，持往照了，悉得見之。是人於此終不生念，
【現代漢語翻譯】 現代漢語譯本：在《阿含經》中說，聲聞（sravaka，指聽聞佛陀教誨而修行的人）、緣覺（pratyekabuddha，指獨自悟道的人）、諸佛世尊都有涅槃（nirvana，指解脫生死輪迴的境界），因為這個道理，所以稱為無常。再者，世尊！可以觀察到的法稱為無常，就像佛陀先前所說，見到涅槃的人就能斷除一切煩惱。再者，世尊！譬如虛空，對於一切眾生都沒有障礙，所以稱為常。如果涅槃是常等不變的，為什麼眾生有得到和得不到的差別呢？如果涅槃是這樣，對於一切眾生不平等，就不能稱為常。世尊！譬如一百人共同憎恨一個仇敵，如果除掉這個仇敵，那麼很多人都會感到快樂。如果涅槃是平等的法，一個人得到時應該很多人都得到，一個人斷除煩惱時應該很多人也斷除，如果不是這樣，怎麼能稱為常呢？譬如有人恭敬、供養、尊重、讚歎國王、王子、父母、師長，就能得到利益和供養，這不能稱為常。涅槃也是這樣，不能稱為常。為什麼呢？就像佛陀以前在《阿含經》中告訴阿難說：『如果有人能夠恭敬涅槃，就能斷除煩惱，得到無量的快樂。』因為這個道理，所以不能稱為常。世尊！如果涅槃中有常、樂、我、凈的名稱，就不能稱為常。如果涅槃中沒有這些名稱，又怎麼能說涅槃呢？」 這時，世尊告訴光明遍照高貴德王菩薩摩訶薩說：「涅槃的本體不是本來沒有現在才有的，如果涅槃的本體是本來沒有現在才有的，那就不是無漏（anasrava，指沒有煩惱的）和常住的法。無論有沒有佛，涅槃的自性都是常住的，因為眾生的煩惱覆蓋，所以看不見涅槃，就認為涅槃不存在。菩薩摩訶薩通過戒、定、慧（sila, samadhi, prajna，指佛教修行的三個方面），勤奮地修習自己的心，斷除煩惱后，就能見到涅槃。應當知道涅槃是常住的法，不是本來沒有現在才有的，所以是常。善男子！就像黑暗的房間里有井，井裡有各種各樣的七寶，人們也知道有這些寶物，但因為黑暗所以看不見。有智慧的人，善於運用方法，點燃大明燈，拿著燈去照，就能全部看見。這個人對於這些寶物，最終不會產生這樣的想法，
【English Translation】 English version: In the Agamas (Agama, a collection of early Buddhist texts), it is said that sravakas (sravaka, disciples who hear the teachings of the Buddha), pratyekabuddhas (pratyekabuddha, those who attain enlightenment on their own), and all the Buddhas, the World Honored Ones, all have nirvana (nirvana, the state of liberation from the cycle of birth and death), and for this reason, it is called impermanent. Furthermore, World Honored One! That which can be observed is called impermanent, just as the Buddha previously said, those who see nirvana will be able to cut off all afflictions. Furthermore, World Honored One! For example, space, for all sentient beings, has no obstruction, therefore it is called permanent. If nirvana is permanent and unchanging, why do sentient beings have differences in attaining it or not? If nirvana is like that, and is not equal for all sentient beings, then it cannot be called permanent. World Honored One! For example, if a hundred people share a common enemy, if this enemy is eliminated, then many people will feel joy. If nirvana is an equal dharma, when one person attains it, many should attain it, when one person cuts off their afflictions, many should also cut them off, if it is not like this, how can it be called permanent? For example, if someone respects, makes offerings to, honors, and praises a king, a prince, parents, or teachers, they will receive benefits and offerings, this cannot be called permanent. Nirvana is also like this, it cannot be called permanent. Why? Just as the Buddha previously told Ananda in the Agamas: 『If someone can respect nirvana, they will be able to cut off their afflictions and receive immeasurable joy.』 For this reason, it cannot be called permanent. World Honored One! If in nirvana there are the names of permanent, joy, self, and purity, it cannot be called permanent. If there are not these names in nirvana, how can it be spoken of?」 At that time, the World Honored One said to the Bodhisattva Mahasattva, Light-Illuminating Noble Virtue King: 「The essence of nirvana is not something that was originally non-existent and now exists, if the essence of nirvana was originally non-existent and now exists, then it would not be a dharma that is without outflows (anasrava, free from defilements) and permanent. Whether there is a Buddha or not, the nature of nirvana is always permanent, because the afflictions of sentient beings cover it, therefore they cannot see nirvana, and they think that nirvana does not exist. Bodhisattva Mahasattvas, through sila (sila, moral conduct), samadhi (samadhi, concentration), and prajna (prajna, wisdom), diligently cultivate their minds, and after cutting off their afflictions, they will be able to see nirvana. It should be known that nirvana is a permanent dharma, it is not something that was originally non-existent and now exists, therefore it is permanent. Good man! Just like a well in a dark room, in the well there are various kinds of seven treasures, people also know that these treasures exist, but because of the darkness they cannot see them. A wise person, skilled in using methods, lights a great bright lamp, and holding the lamp to illuminate, they will be able to see everything. This person will ultimately not have the thought,
水及七寶本無今有。涅槃亦爾，本自有之，非適今也，煩惱闇故，眾生不見。大智如來以善方便燃智慧燈，令諸菩薩得見涅槃常樂我凈，是故智者於此涅槃，不應說言本無今有。
「善男子！汝言因莊嚴故得成涅槃應無常者，是亦不然。何以故？善男子！涅槃之體，非生非出、非實非虛、非作業生、非是有漏有為之法、非聞非見、非墮非死、非別異相、亦非同相、非往非還、非去來今、非一非多、非長非短、非圓非方、非尖非斜、非有相非無相、非名非色、非因非果、非我我所，以是義故，涅槃是常，恒不變易，是以無量阿僧祇劫修集善法，以自莊嚴，然後乃見。善男子！譬如地下有八味水，一切眾生而不能得，有智之人施功穿掘，則便得之；涅槃亦爾。譬如盲人不見日月，良醫療之則便得見，而是日月非是本無今有；涅槃亦爾，先自有之非適今也。善男子！如人有罪，系之囹圄，久乃得出，還家得見父母兄弟、妻子眷屬；涅槃亦爾。
「善男子！汝言因緣故，涅槃之法應無常者，是亦不然。何以故？善男子，因有五種。何等為五？一者生因，二者和合因，三者住因，四者增長因，五者遠因。云何生因？生因者即是業煩惱等，及外諸草木子，是名生因。云何和合因？如善與善心和合，不善與不善心和合，
【現代漢語翻譯】 現代漢語譯本：水和七寶原本沒有，現在有了。涅槃（佛教術語，指超越生死輪迴的境界）也是這樣，本來就存在，不是現在才有的，因為煩惱的黑暗，眾生看不見。大智慧的如來（佛的稱號）用善巧方便點燃智慧的燈，讓菩薩們得見涅槃的常樂我凈（涅槃的四種功德），所以智者對於這涅槃，不應該說它本來沒有現在才有。 『善男子！你說因為莊嚴的緣故才成就涅槃，應該就是無常的，這也是不對的。為什麼呢？善男子！涅槃的本體，不是生出來的，不是出現的，不是真實的，不是虛假的，不是由造作產生的，不是有漏有為的法（指有煩惱和因果的世間法），不是聽到的，不是看到的，不是墮落的，不是死亡的，不是有差別相的，也不是相同的，不是往，不是還，不是過去現在未來，不是一，不是多，不是長，不是短，不是圓，不是方，不是尖，不是斜，不是有相，不是無相，不是名，不是色，不是因，不是果，不是我，不是我所（指執著于自我和屬於自我的事物），因為這個道理，涅槃是常住的，恒常不變的，所以要經過無量阿僧祇劫（極長的時間單位）修集善法，用來自我莊嚴，然後才能見到。善男子！譬如地下有八味水，一切眾生都不能得到，有智慧的人施加功力挖掘，就能得到；涅槃也是這樣。譬如盲人看不見日月，良醫治療后就能看見，而日月不是本來沒有現在才有的；涅槃也是這樣，本來就存在，不是現在才有的。善男子！如人有罪，被關在監獄裡，很久才出來，回到家見到父母兄弟、妻子眷屬；涅槃也是這樣。 『善男子！你說因為因緣的緣故，涅槃的法應該就是無常的，這也是不對的。為什麼呢？善男子，因有五種。哪五種呢？第一是生因，第二是和合因，第三是住因，第四是增長因，第五是遠因。什麼是生因呢？生因就是業和煩惱等，以及外在的草木種子，這叫做生因。什麼是和合因呢？比如善心和善心和合，不善心和不善心和合，
【English Translation】 English version: Water and the seven treasures were originally non-existent, but now they exist. Nirvana (a Buddhist term referring to the state of transcending the cycle of birth and death) is also like this; it has always existed, not just now. Because of the darkness of afflictions, sentient beings cannot see it. The greatly wise Tathagata (an epithet of the Buddha) uses skillful means to light the lamp of wisdom, enabling Bodhisattvas to see the eternal, blissful, self, and pure nature of Nirvana (the four virtues of Nirvana). Therefore, the wise should not say that Nirvana was originally non-existent and now exists. 'Good man! Your saying that Nirvana is achieved through adornment and therefore should be impermanent is also incorrect. Why is that? Good man! The essence of Nirvana is not born, not produced, not real, not unreal, not created by action, not a defiled and conditioned dharma (referring to worldly phenomena with afflictions and causality), not heard, not seen, not falling, not dying, not having distinct characteristics, not being the same, not going, not returning, not past, present, or future, not one, not many, not long, not short, not round, not square, not pointed, not slanted, not having form, not formless, not name, not color, not cause, not effect, not self, not belonging to self (referring to attachment to self and what belongs to self). Because of this principle, Nirvana is eternal, unchanging. Therefore, one must cultivate good deeds for immeasurable asamkhya kalpas (extremely long units of time) to adorn oneself, and then one can see it. Good man! It is like how there are eight flavors of water underground, which all sentient beings cannot obtain. A wise person who puts in effort to dig will obtain it; Nirvana is also like this. It is like a blind person who cannot see the sun and moon, but a good doctor can cure them so they can see, and the sun and moon were not originally non-existent and now exist; Nirvana is also like this, it has always existed, not just now. Good man! It is like a person who has committed a crime, is imprisoned, and after a long time is released, returning home to see their parents, siblings, spouse, and family; Nirvana is also like this.' 'Good man! Your saying that because of conditions, the dharma of Nirvana should be impermanent is also incorrect. Why is that? Good man, there are five kinds of causes. What are the five? First is the cause of birth, second is the cause of combination, third is the cause of abiding, fourth is the cause of growth, and fifth is the distant cause. What is the cause of birth? The cause of birth is karma and afflictions, as well as external seeds of plants and trees; this is called the cause of birth. What is the cause of combination? For example, a good mind combines with a good mind, and an unwholesome mind combines with an unwholesome mind,
無記與無記心和合，是名和合因。云何住因？如下有柱，屋則不墮；山河樹木，因大地故而得住立；內有四大、無量煩惱，眾生得住；是名住因。云何增長因？因緣衣服飲食等故，令眾生增長；如外種子，火所不燒，鳥所不食，則得增長；如諸沙門、婆羅門等，依因和上、善知識等而得增長；如因父母，子得增長；是名增長因。云何遠因？譬如因咒，鬼不能害，毒不能中；依憑國王，無有盜賊；如芽依因地、水、火、風等；如水攢及人，為蘇遠因；如明色等，為識遠因；父母精血，為眾生遠因；如時節等悉名遠因。善男子！涅槃之體非是如是五因所成，云何當言是無常因？
「複次善男子！復有二因：一者作因，二者了因。如陶師輪繩，是名作因。如燈燭等照闇中物，是名了因。善男子！大涅槃者，不從作因而有，唯有了因。了因者，所謂三十七助道法、六波羅蜜，是名了因。善男子！佈施者是涅槃因，非大涅槃因，檀波羅蜜乃得名為大涅槃因。三十七品是涅槃因，非大涅槃因，無量阿僧祇助菩提法，乃得名為大涅槃因。」◎
◎爾時光明遍照高貴德王菩薩摩訶薩白佛言：「世尊！云何佈施不得名為檀波羅蜜？云何佈施而得名之檀波羅蜜？乃至般若云何不得名為般若波羅蜜？云何得名為般若波羅蜜？云何
【現代漢語翻譯】 現代漢語譯本 無記（既非善也非惡的狀態）與無記心（不善不惡的心）結合，這被稱為和合因（結合的因）。什麼是住因（保持存在的因）？就像下面有柱子，房屋就不會倒塌；山河樹木，因為大地的緣故而得以存在；內在有四大（地、水、火、風）、無量煩惱，眾生得以存在；這被稱為住因。什麼是增長因（使增長的因）？因為衣服飲食等因緣，使眾生增長；就像外面的種子，火燒不壞，鳥不吃，就能生長；就像各位沙門（出家修行者）、婆羅門（古印度祭司）等，依靠和尚（出家僧侶的老師）、善知識（引導修行的人）等而得以增長；就像因為父母，孩子得以增長；這被稱為增長因。什麼是遠因（間接的因）？譬如因為咒語，鬼不能加害，毒不能侵入；依靠國王，就沒有盜賊；就像芽依靠土地、水、火、風等；就像水聚集和人，是酥油的遠因；就像明亮的顏色等，是意識的遠因；父母的精血，是眾生的遠因；像時節等都稱為遠因。善男子！涅槃（佛教的最高境界）的本體不是由這五種因所構成，怎麼能說是無常的因呢？ 再者，善男子！還有兩種因：一是作因（直接的因），二是了因（間接的因）。就像陶工的輪子和繩子，這稱為作因。就像燈燭等照亮黑暗中的物體，這稱爲了因。善男子！大涅槃（究竟的涅槃）不是從作因而有，只有了因。了因，就是指三十七助道法（三十七種幫助修行的法門）、六波羅蜜（六種到達彼岸的方法），這稱爲了因。善男子！佈施是涅槃的因，不是大涅槃的因，檀波羅蜜（佈施的圓滿）才能稱為大涅槃的因。三十七品（三十七助道法）是涅槃的因，不是大涅槃的因，無量阿僧祇（極大的數字）的助菩提法（幫助覺悟的方法），才能稱為大涅槃的因。」 這時，光明遍照高貴德王菩薩摩訶薩（一位偉大的菩薩）對佛說：「世尊！為什麼佈施不能稱為檀波羅蜜？為什麼佈施才能稱為檀波羅蜜？乃至般若（智慧）為什麼不能稱為般若波羅蜜（智慧的圓滿）？為什麼才能稱為般若波羅蜜？為什麼
【English Translation】 English version The unrecordable (a state that is neither good nor bad) combines with the unrecordable mind (a mind that is neither good nor bad), and this is called the combining cause. What is the sustaining cause? It is like having pillars below, so the house will not collapse; mountains, rivers, and trees exist because of the earth; internally, there are the four great elements (earth, water, fire, and wind) and countless afflictions, which allow sentient beings to exist; this is called the sustaining cause. What is the growth cause? It is because of the causes and conditions of clothing, food, and drink that sentient beings grow; like external seeds, which are not burned by fire and not eaten by birds, they can grow; like the various Shramanas (ascetic practitioners) and Brahmins (ancient Indian priests), they grow by relying on their Upadhyayas (teachers of ordained monks) and good teachers (those who guide practice); like children grow because of their parents; this is called the growth cause. What is the distant cause? For example, because of a mantra, ghosts cannot harm, and poison cannot penetrate; relying on a king, there are no thieves; like sprouts rely on earth, water, fire, and wind; like water gathering and people, it is a distant cause for ghee; like bright colors, it is a distant cause for consciousness; the essence and blood of parents are a distant cause for sentient beings; like seasons, they are all called distant causes. Good man! The essence of Nirvana (the highest state in Buddhism) is not formed by these five causes, how can it be said to be a cause of impermanence? Furthermore, good man! There are two more causes: one is the direct cause, and the other is the indirect cause. Like the potter's wheel and rope, this is called the direct cause. Like lamps and candles illuminating objects in the dark, this is called the indirect cause. Good man! Great Nirvana (ultimate Nirvana) does not arise from the direct cause, but only from the indirect cause. The indirect cause refers to the thirty-seven aids to enlightenment (thirty-seven practices that help in cultivation) and the six Paramitas (six perfections that lead to the other shore), this is called the indirect cause. Good man! Giving is a cause of Nirvana, but not a cause of Great Nirvana; only Dana Paramita (the perfection of giving) can be called a cause of Great Nirvana. The thirty-seven practices are a cause of Nirvana, but not a cause of Great Nirvana; only countless Asankhyeyas (extremely large numbers) of aids to Bodhi (methods that help in enlightenment) can be called a cause of Great Nirvana.」 At that time, the Bodhisattva Mahasattva (a great Bodhisattva) Lightly Illuminating Noble Virtue King said to the Buddha: 'World Honored One! Why is giving not called Dana Paramita? Why is giving called Dana Paramita? And why is Prajna (wisdom) not called Prajna Paramita (the perfection of wisdom)? Why is it called Prajna Paramita? Why is
名涅槃？云何名大涅槃？」
佛言：「善男子！菩薩摩訶薩修行方等大般涅槃，不聞佈施，不見佈施，不聞檀波羅蜜，不見檀波羅蜜，乃至不聞般若，不見般若，不聞般若波羅蜜，不見般若波羅蜜，不聞涅槃，不見涅槃，不聞大涅槃，不見大涅槃。菩薩摩訶薩修大涅槃，知見法界，解了實相空無所有，無有和合覺知之相，得無漏相、無所作相、如幻化相、熱時炎相、乾闥婆城、虛空之相。菩薩爾時得如是相，無貪恚癡，不聞不見，是名菩薩摩訶薩真實之相、安住實相。菩薩摩訶薩自知此是檀，此是檀波羅蜜，乃至此是般若，此是般若波羅蜜，此是涅槃，此是大涅槃。
「善男子！云何是施，非波羅蜜？見有乞者，然後乃與，是名為施，非波羅蜜。若無乞者，開心自施，是則名為檀波羅蜜。若時時施，是名為施，非波羅蜜。若修常施，是則名為檀波羅蜜。若施他已，還生悔心，是名為施，非波羅蜜。施已不悔，是則名為檀波羅蜜。菩薩摩訶薩于財物中生四怖心，王、賊、水、火，歡喜施與，是則名為檀波羅蜜。若望報施，是名為施，非波羅蜜。施不望報，是則名為檀波羅蜜。若為恐怖、名聞、利養、家法相續、天上五欲，為憍慢故、為勝他故、為知識故、為來報故，如市易法。善男子！如人種樹，為得蔭涼
【現代漢語翻譯】 現代漢語譯本： 『什麼是涅槃？什麼又是大涅槃？』 佛說：『善男子！菩薩摩訶薩修行方等大般涅槃時，不聽聞佈施，不看見佈施，不聽聞檀波羅蜜（佈施的最高境界），不看見檀波羅蜜，乃至不聽聞般若（智慧），不看見般若，不聽聞般若波羅蜜（智慧的最高境界），不看見般若波羅蜜，不聽聞涅槃，不看見涅槃，不聽聞大涅槃，不看見大涅槃。菩薩摩訶薩修習大涅槃時，了知並看見法界，理解實相是空無所有，沒有和合覺知的現象，獲得無漏的境界、無所作為的境界、如幻化般的境界、熱時出現的幻影、乾闥婆城（海市蜃樓）、虛空的境界。菩薩那時獲得這樣的境界，沒有貪婪、嗔恨、愚癡，不聽聞也不看見，這稱為菩薩摩訶薩真實的境界、安住于實相。菩薩摩訶薩自己知道這是佈施，這是檀波羅蜜，乃至這是般若，這是般若波羅蜜，這是涅槃，這是大涅槃。』 『善男子！什麼叫做施，而不是波羅蜜？看見有乞討的人，然後才給予，這叫做施，而不是波羅蜜。如果沒有乞討的人，內心歡喜主動施捨，這叫做檀波羅蜜。如果只是偶爾施捨，這叫做施，而不是波羅蜜。如果修習經常施捨，這叫做檀波羅蜜。如果施捨之後，又產生後悔的心，這叫做施，而不是波羅蜜。施捨之後不後悔，這叫做檀波羅蜜。菩薩摩訶薩對於財物產生四種恐懼，即國王、盜賊、水災、火災，歡喜地施捨，這叫做檀波羅蜜。如果希望得到回報而施捨，這叫做施，而不是波羅蜜。施捨不希望得到回報，這叫做檀波羅蜜。如果爲了恐懼、名聲、利益、家族傳統、天上的五種慾望，爲了驕傲自滿、爲了勝過他人、爲了結交朋友、爲了未來的回報，就像市場交易一樣。善男子！就像人種樹，爲了得到樹蔭一樣。
【English Translation】 English version: 'What is Nirvana? What is called Great Nirvana?' The Buddha said: 'Good man! When a Bodhisattva Mahasattva practices the Great Nirvana of the Vaipulya Sutra, they do not hear of giving, do not see giving, do not hear of Dana Paramita (the perfection of giving), do not see Dana Paramita, and so on, they do not hear of Prajna (wisdom), do not see Prajna, do not hear of Prajna Paramita (the perfection of wisdom), do not see Prajna Paramita, do not hear of Nirvana, do not see Nirvana, do not hear of Great Nirvana, do not see Great Nirvana. When a Bodhisattva Mahasattva practices Great Nirvana, they know and see the Dharma realm, understand that the true nature is empty and without substance, there is no phenomenon of combined awareness, they attain the state of non-outflow, the state of non-action, the state of illusion, the mirage in hot weather, the Gandharva city (mirage), the state of emptiness. When a Bodhisattva attains such a state, they have no greed, hatred, or delusion, they neither hear nor see, this is called the true state of a Bodhisattva Mahasattva, abiding in the true nature. A Bodhisattva Mahasattva knows for themselves that this is giving, this is Dana Paramita, and so on, this is Prajna, this is Prajna Paramita, this is Nirvana, this is Great Nirvana.' 'Good man! What is called giving, but not Paramita? Seeing a beggar, and then giving, this is called giving, but not Paramita. If there is no beggar, and one gives willingly from the heart, this is called Dana Paramita. If one gives only occasionally, this is called giving, but not Paramita. If one practices giving regularly, this is called Dana Paramita. If after giving, one feels regret, this is called giving, but not Paramita. If one does not regret after giving, this is called Dana Paramita. A Bodhisattva Mahasattva has four fears regarding possessions, namely, kings, thieves, floods, and fires, and gives joyfully, this is called Dana Paramita. If one gives with the hope of reward, this is called giving, but not Paramita. If one gives without hope of reward, this is called Dana Paramita. If one gives for fear, fame, profit, family tradition, the five desires of heaven, for arrogance, to surpass others, to make friends, for future rewards, like a market transaction. Good man! It is like a person planting a tree, to get shade.'
，為得花果及以材木。若人修行如是等施，是名為施，非波羅蜜。菩薩摩訶薩修行如是大涅槃者，不見施者、受者、財物，不見時節、不見福田及非福田，不見因、不見緣、不見果報，不見作者、不見受者、不見多、不見少、不見凈、不見不凈，不輕受者、己身、財物，不見見者、不見不見者，不計己、他，唯為方等大般涅槃常住法故修行佈施，為利一切諸眾生故而行佈施，為斷一切眾生煩惱故行於施，為諸眾生不見受者施者財物故行於施。善男子！譬如有人，墮大海水，抱持死屍，則得度脫；菩薩摩訶薩修大涅槃行佈施時，亦復如是，如彼死屍。善男子！譬如有人，閉在深獄，門戶堅牢，唯有廁孔，便從中出到無礙處；菩薩摩訶薩修大涅槃行佈施時，亦復如是。善男子！譬如貴人恐怖急厄，更無恃怙，依旃陀羅；菩薩摩訶薩修大涅槃，行於佈施亦復如是。善男子！譬如病人為除病苦得安樂故服食不凈；菩薩摩訶薩修大涅槃行於佈施亦復如是。善男子！如婆羅門值谷勇貴，為壽命故食啖狗肉；菩薩摩訶薩修大涅槃行於佈施亦復如是。善男子！大涅槃中如是之事，從無量劫來不聞而聞，尸羅、尸羅波羅蜜，乃至般若、般若波羅蜜，如佛雜花經中廣說。◎
大般涅槃經卷第二十一 大正藏第 12 冊 No. 0
【現代漢語翻譯】 現代漢語譯本：爲了獲得花果以及木材。如果有人修行像這樣的佈施，這被稱為佈施，但不是波羅蜜（paramita，意為「到達彼岸」）。菩薩摩訶薩（Bodhisattva-mahasattva，意為「偉大的菩薩」）修行這樣的大涅槃（Mahaparinirvana，意為「大解脫」）時，不見施者、受者、財物，不見時節、不見福田及非福田，不見因、不見緣、不見果報，不見作者、不見受者、不見多、不見少、不見凈、不見不凈，不輕視受者、自己、財物，不見見者、不見不見者，不計較自己、他人，只是爲了方等大般涅槃常住之法而修行佈施，爲了利益一切眾生而行佈施，爲了斷除一切眾生的煩惱而行佈施，爲了讓眾生不見受者、施者、財物而行佈施。善男子！譬如有人，掉入大海，抱著死屍，就能得救；菩薩摩訶薩修行大涅槃行佈施時，也像這樣，如同那死屍。善男子！譬如有人，被關在深牢，門戶堅固，只有廁所的孔，便從那裡出來到達無障礙的地方；菩薩摩訶薩修行大涅槃行佈施時，也像這樣。善男子！譬如貴人遇到恐怖的急難，沒有依靠，就依靠旃陀羅（Candala，意為「賤民」）；菩薩摩訶薩修行大涅槃，行佈施也像這樣。善男子！譬如病人爲了消除病苦得到安樂而吃不乾淨的東西；菩薩摩訶薩修行大涅槃行佈施也像這樣。善男子！如婆羅門（Brahmana，意為「祭司」）遇到穀物昂貴，爲了活命而吃狗肉；菩薩摩訶薩修行大涅槃行佈施也像這樣。善男子！大涅槃中這樣的事情，從無量劫以來不曾聽聞而今聽聞，尸羅（Sila，意為「戒律」）、尸羅波羅蜜（Sila-paramita，意為「戒律的到達彼岸」），乃至般若（Prajna，意為「智慧」）、般若波羅蜜（Prajna-paramita，意為「智慧的到達彼岸」），如佛雜花經中廣說。 大般涅槃經卷第二十一
【English Translation】 English version: For the sake of obtaining flowers, fruits, and timber. If a person practices giving in this way, it is called giving, but it is not paramita (perfection). When a Bodhisattva-mahasattva (great Bodhisattva) practices such great Nirvana (Mahaparinirvana), they do not see the giver, the receiver, or the property; they do not see the time, the field of merit, or the non-field of merit; they do not see the cause, the condition, or the result; they do not see the maker, the receiver; they do not see much or little; they do not see purity or impurity; they do not look down on the receiver, themselves, or their property; they do not see the seer or the non-seer; they do not calculate self or others. They practice giving only for the sake of the constant Dharma of the great and equal Mahaparinirvana, they give for the benefit of all sentient beings, they give to cut off the afflictions of all sentient beings, and they give so that sentient beings do not see the receiver, the giver, or the property. Good man! It is like a person who falls into the great ocean and, by holding onto a corpse, is able to be saved; when a Bodhisattva-mahasattva practices giving in the great Nirvana, it is also like this, like that corpse. Good man! It is like a person who is locked in a deep prison with strong doors, and only has a toilet hole, and from there they come out to a place of no obstruction; when a Bodhisattva-mahasattva practices giving in the great Nirvana, it is also like this. Good man! It is like a noble person who encounters a terrifying emergency and has no one to rely on, so they rely on a Candala (outcaste); when a Bodhisattva-mahasattva practices giving in the great Nirvana, it is also like this. Good man! It is like a sick person who eats unclean things to eliminate their suffering and gain comfort; when a Bodhisattva-mahasattva practices giving in the great Nirvana, it is also like this. Good man! It is like a Brahmana (priest) who, when grains are expensive, eats dog meat to survive; when a Bodhisattva-mahasattva practices giving in the great Nirvana, it is also like this. Good man! Such things in the great Nirvana, which have not been heard of for countless kalpas, are now heard; Sila (precepts), Sila-paramita (perfection of precepts), and even Prajna (wisdom), Prajna-paramita (perfection of wisdom), as extensively explained in the Buddha's Miscellaneous Flower Sutra. The Great Nirvana Sutra, Volume 21
374 大般涅槃經
大般涅槃經卷第二十二
北涼天竺三藏曇無讖譯光明遍照高貴德王菩薩品第十之二
「◎善男子！云何菩薩摩訶薩修大涅槃不聞而聞？十二部經其義深邃，昔來不聞，今因是經，得具足聞。先雖得聞，唯聞名字，而今於此大涅槃經，乃得聞義。聲聞緣覺唯聞十二部經名字，不聞其義，今於此經具足得聞，是名不聞而聞。善男子！一切聲聞緣覺經中，不曾聞佛有常樂我凈、不畢竟滅，三寶佛性無差別相，犯四重罪、謗方等經、作五逆罪及一闡提悉有佛性，今於此經而得聞之，是名不聞而聞。」
光明遍照高貴德王菩薩摩訶薩白佛言：「世尊！若犯重禁、謗方等經、作五逆罪、一闡提等，有佛性者，是等云何復墮地獄？世尊！若使是等有佛性者，云何復言無常樂我凈？世尊！若斷善根名一闡提者，斷善根時所有佛性云何不斷？佛性若斷，云何復言常樂我凈？如其不斷，何故名為一闡提耶？世尊！犯四重禁名為不定，謗方等經、作五逆罪及一闡提悉名不定，如是等輩若決定者，云何得成阿耨多羅三藐三菩提？得須陀洹乃至辟支佛亦名不定，若須陀洹至辟支佛是決定者，亦不應成阿耨多羅三藐三菩提？世尊！若犯四重不決定者，須陀洹乃至辟支佛亦不決定，如是不定，諸佛如
【現代漢語翻譯】 現代漢語譯本 「◎善男子！什麼是菩薩摩訶薩修習大涅槃時『不聞而聞』呢？十二部經（佛教經典的不同分類）的含義深奧，過去沒有聽聞過，現在因為這部經，才得以完全聽聞。先前雖然聽聞過，也只是聽聞了名稱，而今在這部《大涅槃經》中，才得以聽聞其含義。聲聞（聽聞佛陀教誨而修行的人）和緣覺（通過自身觀察因緣而覺悟的人）只是聽聞十二部經的名稱，沒有聽聞其含義，現在在這部經中完全聽聞，這叫做『不聞而聞』。善男子！一切聲聞和緣覺的經典中，不曾聽聞佛陀有常、樂、我、凈（佛教的四種德性）、不畢竟滅（並非徹底消滅），三寶（佛、法、僧）的佛性沒有差別，犯四重罪（佛教的四種根本戒律）、誹謗方等經（大乘佛教經典）、作五逆罪（殺父、殺母、殺阿羅漢、出佛身血、破和合僧）以及一闡提（斷絕善根的人）都有佛性，現在在這部經中才得以聽聞，這叫做『不聞而聞』。」 光明遍照高貴德王菩薩摩訶薩（菩薩名，意為光明普照、具有高貴德行的菩薩）對佛說：「世尊！如果犯下重罪、誹謗方等經、作五逆罪、一闡提等，都有佛性，這些人為什麼還會墮入地獄呢？世尊！如果這些人有佛性，為什麼又說無常、樂、我、凈呢？世尊！如果斷絕善根叫做一闡提，那麼斷絕善根時，所有的佛性為什麼不會斷絕呢？如果佛性斷絕，為什麼又說常、樂、我、凈呢？如果不斷絕，為什麼又叫做一闡提呢？世尊！犯四重罪叫做不定（不確定能否解脫），誹謗方等經、作五逆罪以及一闡提都叫做不定，像這樣的人如果決定（無法解脫），怎麼能夠成就阿耨多羅三藐三菩提（無上正等正覺，即成佛）呢？得到須陀洹（佛教修行第一果位）乃至辟支佛（通過自身觀察因緣而覺悟的人）也叫做不定，如果須陀洹到辟支佛是決定（已經解脫）的，也不應該成就阿耨多羅三藐三菩提？世尊！如果犯四重罪是不定的，須陀洹乃至辟支佛也是不定的，像這樣不定，諸佛如來（佛的稱號）又如何能夠成就阿耨多羅三藐三菩提呢？」
【English Translation】 English version 「◎Good man! How does a Bodhisattva Mahasattva, practicing Great Nirvana, 『hear without hearing』? The meaning of the twelve divisions of scriptures (different categories of Buddhist scriptures) is profound. It was not heard in the past, but now, because of this scripture, it is fully heard. Although it was heard before, only the names were heard, but now, in this Great Nirvana Sutra, the meaning is heard. Sravakas (those who practice by hearing the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment through their own observation of causes and conditions) only hear the names of the twelve divisions of scriptures, but do not hear their meaning. Now, in this scripture, they fully hear it, and this is called 『hearing without hearing.』 Good man! In all the scriptures of Sravakas and Pratyekabuddhas, it has never been heard that the Buddha has permanence, bliss, self, and purity (the four virtues of Buddhism), that there is no ultimate extinction, that the Buddha-nature of the Three Jewels (Buddha, Dharma, Sangha) is not different, that those who commit the four grave offenses (the four fundamental precepts of Buddhism), slander the Vaipulya Sutras (Mahayana Buddhist scriptures), commit the five heinous crimes (killing one's father, killing one's mother, killing an Arhat, shedding the blood of a Buddha, and disrupting the harmony of the Sangha), and the Icchantikas (those who have severed their roots of goodness) all have Buddha-nature. Now, in this scripture, it is heard, and this is called 『hearing without hearing.』」 The Bodhisattva Mahasattva, Light-Illuminating Noble Virtue King (name of a Bodhisattva, meaning a Bodhisattva who illuminates with light and possesses noble virtues), said to the Buddha: 「World Honored One! If those who commit grave offenses, slander the Vaipulya Sutras, commit the five heinous crimes, and the Icchantikas, etc., all have Buddha-nature, why do these people still fall into hell? World Honored One! If these people have Buddha-nature, why is it said that there is no permanence, bliss, self, and purity? World Honored One! If severing the roots of goodness is called an Icchantika, then when the roots of goodness are severed, why is all the Buddha-nature not severed? If the Buddha-nature is severed, why is it said that there is permanence, bliss, self, and purity? If it is not severed, why is it called an Icchantika? World Honored One! Committing the four grave offenses is called uncertain (not certain whether one can be liberated), slandering the Vaipulya Sutras, committing the five heinous crimes, and the Icchantikas are all called uncertain. If such people are determined (unable to be liberated), how can they achieve Anuttara-samyak-sambodhi (supreme perfect enlightenment, i.e., Buddhahood)? Attaining Srotapanna (the first stage of Buddhist practice) up to Pratyekabuddha (those who attain enlightenment through their own observation of causes and conditions) is also called uncertain. If Srotapanna to Pratyekabuddha are determined (already liberated), they should not achieve Anuttara-samyak-sambodhi either? World Honored One! If committing the four grave offenses is uncertain, Srotapanna up to Pratyekabuddha are also uncertain. If it is uncertain like this, how can the Buddhas, the Tathagatas (title of a Buddha), achieve Anuttara-samyak-sambodhi?」
來亦復不定；若佛不定，涅槃體性亦復不定，至一切法亦復不定。云何不定？若一闡提除一闡提，則成佛道。諸佛如來亦應如是，入涅槃已，亦應還出，不入涅槃。若如是者，涅槃之性則為不定，不決定故當知無有常樂我凈，云何說言一闡提等當得涅槃？」
爾時世尊告光明遍照高貴德王菩薩摩訶薩言：「善哉，善哉！善男子！為欲利益無量眾生令得安樂，憐愍慈念諸世間故，為欲增長髮菩提心諸菩薩故，作如是問。善男子！汝已親近過去無量諸佛世尊，于諸佛所種諸善根，久已成就菩提功德，降伏眾魔令其退散，已教無量無邊眾生，悉令得至阿耨多羅三藐三菩提，久已通達諸佛如來所有甚深秘密之藏，已問過去無量無邊恒河沙等諸佛世尊如是甚深微密之義。我都不見，一切世間，若人若天、沙門、婆羅門、若魔若梵，有能咨問如來是義。今當誠心諦聽，諦聽！吾當為汝分別演說。善男子！一闡提者亦不決定，若決定者，是一闡提終不能得阿耨多羅三藐三菩提；以不決定，是故能得。如汝所言，佛性不斷，云何一闡提斷善根者？善男子！善根有二種：一者內，二者外。佛性非內非外，以是義故，佛性不斷。復有二種：一者有漏，二者無漏。佛性非有漏，非無漏，是故不斷。復有二種：一者常，二者無常。佛性非
【現代漢語翻譯】 現代漢語譯本：來也是不確定的；如果佛是不確定的，那麼涅槃（Nirvana，佛教術語，指解脫的境界）的體性也是不確定的，乃至一切法也是不確定的。為什麼說不確定呢？如果說一闡提（Icchantika，指斷絕善根的人）永遠是一闡提，那麼他就永遠無法成佛。諸佛如來也應該如此，進入涅槃之後，也應該再次出來，不入涅槃。如果這樣的話，涅槃的性質就是不確定的，因為不確定，所以應當知道沒有常、樂、我、凈（佛教的四種德性）。怎麼能說一闡提等眾生能夠得到涅槃呢？ 這時，世尊告訴光明遍照高貴德王菩薩摩訶薩（Bodhisattva Mahasattva，指大菩薩）說：『好啊，好啊！善男子！爲了利益無量眾生，讓他們得到安樂，爲了憐憫慈念世間眾生，爲了增長髮菩提心的菩薩們，你提出了這樣的問題。善男子！你已經親近了過去無量的諸佛世尊，在諸佛那裡種下了各種善根，早已成就了菩提功德，降伏了眾魔，使他們退散，已經教化了無量無邊的眾生，使他們都達到了阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，指無上正等正覺），早已通達了諸佛如來所有甚深秘密的寶藏，已經向過去無量無邊恒河沙數般的諸佛世尊詢問過如此甚深微妙的道理。我沒有看到，在一切世間，無論是人還是天、沙門（Shramana，指佛教出家修行者）、婆羅門（Brahmana，指婆羅門教的祭司）、魔還是梵，有誰能夠向如來詢問這樣的道理。現在應當誠心諦聽，諦聽！我將為你分別演說。善男子！一闡提也是不確定的，如果確定的話，那麼一闡提就永遠不能得到阿耨多羅三藐三菩提；正因為不確定，所以才能夠得到。正如你所說，佛性不斷，為什麼說一闡提斷絕了善根呢？善男子！善根有兩種：一種是內在的，一種是外在的。佛性既不是內在的，也不是外在的，因為這個道理，所以佛性不斷。又有兩種：一種是有漏的，一種是無漏的。佛性既不是有漏的，也不是無漏的，所以不斷。又有兩種：一種是常，一種是無常。佛性非
【English Translation】 English version: Coming is also uncertain; if the Buddha is uncertain, then the nature of Nirvana (the Buddhist term for the state of liberation) is also uncertain, and even all dharmas are uncertain. Why is it said to be uncertain? If it is said that an Icchantika (a person who has severed their roots of goodness) is always an Icchantika, then they will never be able to attain Buddhahood. The Tathagatas (Buddhas) should also be like this, after entering Nirvana, they should also come out again, not entering Nirvana. If this were the case, the nature of Nirvana would be uncertain, and because it is uncertain, it should be known that there is no permanence, bliss, self, or purity (the four virtues of Buddhism). How can it be said that beings such as Icchantikas can attain Nirvana? At that time, the World Honored One said to the Bodhisattva Mahasattva (a great Bodhisattva) Lightly Shining Noble Virtue King: 'Excellent, excellent! Good man! For the sake of benefiting immeasurable sentient beings, allowing them to attain peace and happiness, for the sake of compassionately thinking of the beings in the world, and for the sake of increasing the Bodhisattvas who have generated the Bodhi mind, you have asked such a question. Good man! You have already been close to immeasurable Buddhas, World Honored Ones in the past, planted various roots of goodness at the Buddhas' places, long ago accomplished the merits of Bodhi, subdued the demons, causing them to retreat, and have already taught immeasurable and boundless sentient beings, causing them all to reach Anuttara-samyak-sambodhi (supreme perfect enlightenment), and have long ago understood all the profound and secret treasures of the Tathagatas. You have already asked immeasurable and boundless Buddhas, World Honored Ones, as numerous as the sands of the Ganges River, about such profound and subtle principles. I have not seen, in all the world, whether it be humans or gods, Shramanas (Buddhist renunciates), Brahmanas (priests of Brahmanism), demons, or Brahmas, anyone who can ask the Tathagata about such a principle. Now, you should listen attentively with a sincere heart, listen attentively! I will explain and expound it for you. Good man! An Icchantika is also uncertain, if it were certain, then an Icchantika would never be able to attain Anuttara-samyak-sambodhi; it is precisely because it is uncertain that they are able to attain it. As you have said, the Buddha-nature is continuous, why is it said that an Icchantika has severed their roots of goodness? Good man! There are two kinds of roots of goodness: one is internal, and one is external. The Buddha-nature is neither internal nor external, because of this principle, the Buddha-nature is continuous. There are also two kinds: one is with outflows, and one is without outflows. The Buddha-nature is neither with outflows nor without outflows, therefore it is continuous. There are also two kinds: one is permanent, and one is impermanent. The Buddha-nature is not
常，非無常，是故不斷。若是斷者，則應還得，若不還得，則名不斷，若斷已得，名一闡提。犯四重者亦是不定，若決定者，犯四重禁終不能得阿耨多羅三藐三菩提。謗方等經亦復不定，若決定者，謗正法人終不能得阿耨多羅三藐三菩提。作五逆罪亦復不定，若決定者，五逆之人終不能得阿耨多羅三藐三菩提。色與色相二俱不定，香、味、觸相，生相、至無明相，陰入界相、二十五有相、四生，乃至一切諸法，皆亦不定。
「善男子！譬如幻師，在大眾中化作四兵，車、步、象、馬，作諸瓔珞嚴身之具，城邑聚落、山林樹木、泉池河井。而彼眾中，有諸小兒，無有智慧，睹見之時，悉以為實。其中智人知其虛誑，以幻力故，惑人眼目。善男子！一切凡夫乃至聲聞辟支佛等，於一切法，見有定相亦復如是。諸佛菩薩於一切法不見定相。善男子！譬如小兒于盛夏月，見熱時焰，謂之為水。有智之人，於此熱焰，終不生於實水之想，但是虛焰誑人眼目，非實是水。一切凡夫聲聞緣覺見一切法，亦復如是，悉謂是實。諸佛菩薩於一切法不見定相。善男子！譬如山澗因聲有響，小兒聞之謂是實聲。有智之人解無定實，但有聲相，誑于耳識。善男子！一切凡夫聲聞緣覺於一切法，亦復如是，見有定相。諸菩薩等解了諸法，悉
【現代漢語翻譯】 現代漢語譯本：常，並非無常，因此不是斷滅。如果是斷滅，就應該能夠再次獲得；如果不能再次獲得，就稱為不斷滅；如果斷滅后又獲得，就稱為一闡提（斷善根的人）。犯四重戒的人也是不確定的，如果確定是犯四重戒，最終不能獲得阿耨多羅三藐三菩提（無上正等正覺）。誹謗方等經也是不確定的，如果確定是誹謗正法，最終不能獲得阿耨多羅三藐三菩提。造作五逆罪也是不確定的，如果確定是造作五逆罪的人，最終不能獲得阿耨多羅三藐三菩提。色與色相二者都是不確定的，香、味、觸相，生相、乃至無明相，陰入界相、二十五有相、四生，乃至一切諸法，都是不確定的。 『善男子！譬如幻術師，在大眾中變幻出四種軍隊，車兵、步兵、象兵、馬兵，變幻出各種瓔珞裝飾身體的物品，變幻出城邑聚落、山林樹木、泉池河井。而那些大眾中，有些沒有智慧的小孩，看到這些時，都認為是真實的。其中有智慧的人知道這些是虛假的，因為幻術的力量，迷惑了人們的眼睛。善男子！一切凡夫乃至聲聞（聽聞佛法而修行的人）、辟支佛（獨自覺悟的人）等，對於一切法，認為有固定的相狀也是如此。諸佛菩薩對於一切法，不認為有固定的相狀。善男子！譬如小孩在盛夏時節，看到熱氣蒸騰的景象，認為是水。有智慧的人，對於這種熱氣蒸騰的景象，終究不會產生真實是水的想法，這只是虛幻的景象迷惑人的眼睛，並非真實的水。一切凡夫、聲聞、緣覺（因緣覺悟的人）看待一切法，也是如此，都認為是真實的。諸佛菩薩對於一切法，不認為有固定的相狀。善男子！譬如山澗因為聲音而產生迴響，小孩聽到后認為是真實的聲音。有智慧的人明白沒有固定的實體，只是有聲音的現象，迷惑了耳朵的意識。善男子！一切凡夫、聲聞、緣覺對於一切法，也是如此，認為有固定的相狀。諸菩薩等了解一切法，都是'
【English Translation】 English version: 'Permanent, not impermanent, therefore it is not discontinuous. If it were discontinuous, then it should be able to be regained; if it cannot be regained, then it is called not discontinuous; if it is regained after being discontinuous, it is called an icchantika (one who has severed their roots of goodness). Those who commit the four grave offenses are also uncertain; if it is certain that they have committed the four grave offenses, they will ultimately not attain Anuttara-samyak-sambodhi (unexcelled complete enlightenment). Slandering the Vaipulya Sutras is also uncertain; if it is certain that they are slandering the true Dharma, they will ultimately not attain Anuttara-samyak-sambodhi. Committing the five heinous crimes is also uncertain; if it is certain that they are committing the five heinous crimes, they will ultimately not attain Anuttara-samyak-sambodhi. Form and the appearance of form are both uncertain; smell, taste, touch, the appearance of birth, even the appearance of ignorance, the aggregates, entrances, and realms, the twenty-five realms of existence, the four forms of birth, and even all dharmas, are all uncertain.' 'Good man! It is like a magician, who in a large gathering, conjures four types of troops: chariots, infantry, elephants, and horses; conjures various ornaments for adorning the body; conjures cities, villages, mountains, forests, trees, springs, ponds, and rivers. And among that crowd, there are some children without wisdom, who, when they see these things, believe them to be real. Among them, wise people know that they are false, because of the power of illusion, which deceives people's eyes. Good man! All ordinary beings, even shravakas (those who hear the Buddha's teachings and practice), pratyekabuddhas (those who attain enlightenment on their own), etc., regarding all dharmas, see them as having fixed characteristics, and it is the same. All Buddhas and Bodhisattvas do not see fixed characteristics in all dharmas. Good man! It is like a child in the hot summer months, who sees the shimmering heat and thinks it is water. A wise person, regarding this shimmering heat, will never think that it is real water; it is just a false shimmer that deceives people's eyes, not real water. All ordinary beings, shravakas, and pratyekabuddhas see all dharmas in the same way, believing them to be real. All Buddhas and Bodhisattvas do not see fixed characteristics in all dharmas. Good man! It is like a mountain stream where a sound creates an echo; a child hears it and thinks it is a real sound. A wise person understands that there is no fixed reality, but only the appearance of sound, which deceives the ear consciousness. Good man! All ordinary beings, shravakas, and pratyekabuddhas, regarding all dharmas, are also like this, seeing them as having fixed characteristics. All Bodhisattvas understand all dharmas, and they are all'
無定相，見無常相、空寂等相、無生滅相，以是義故，菩薩摩訶薩見一切法是無常相。善男子！亦有定相。云何為定？常樂我凈。在何處耶？所謂涅槃。善男子！須陀洹果亦復不定，不決定故，經八萬劫，得阿耨多羅三藐三菩提心。斯陀含果亦復不定，不決定故，經六萬劫得阿耨多羅三藐三菩提心。阿那含果亦復不定，不決定故，經四萬劫得阿耨多羅三藐三菩提心。阿羅漢果亦復不定，不決定故，經二萬劫得阿耨多羅三藐三菩提心。辟支佛道亦復不定，不決定故，經十千劫得阿耨多羅三藐三菩提心。
「善男子！如來今于拘尸那城娑羅雙樹間，示現倚臥師子之床，欲入涅槃，令諸未得阿羅漢果眾弟子等，及諸力士，生大憂苦，亦令天、人、阿修羅、乾闥婆、迦樓羅、緊那羅、摩睺羅伽等大設供養，欲使諸人以千端疊纏裹其身，七寶為棺盛滿香油，積諸香木以火焚之，唯除二端不可得燒：一者儭身，二最在外。為諸眾生分散舍利，以為八分。一切所有聲聞弟子，咸言如來入于涅槃，當知如來亦不畢定入于涅槃。何以故？如來常住不變易故，以是義故，如來涅槃亦復不定。善男子！當知如來亦復不定。如來非天。何以故？有四種天：一者世間天、二者生天、三者凈天、四者義天。世間天者如諸國王；生天者從四天王
【現代漢語翻譯】 現代漢語譯本 沒有固定的相狀，所見的是無常的相、空寂的相、無生滅的相。因為這個道理，菩薩摩訶薩（菩薩中的大菩薩）見到一切法都是無常的相。善男子！也有固定的相狀。什麼是固定呢？就是常、樂、我、凈。在哪裡呢？就是在涅槃（佛教的最高境界）。善男子！須陀洹果（小乘初果）也是不固定的，因為不決定的緣故，經過八萬劫，才能得到阿耨多羅三藐三菩提心（無上正等正覺之心）。斯陀含果（小乘二果）也是不固定的，因為不決定的緣故，經過六萬劫才能得到阿耨多羅三藐三菩提心。阿那含果（小乘三果）也是不固定的，因為不決定的緣故，經過四萬劫才能得到阿耨多羅三藐三菩提心。阿羅漢果（小乘四果）也是不固定的，因為不決定的緣故，經過二萬劫才能得到阿耨多羅三藐三菩提心。辟支佛道（緣覺乘）也是不固定的，因為不決定的緣故，經過一萬劫才能得到阿耨多羅三藐三菩提心。 善男子！如來（佛的自稱）現在在拘尸那城（古印度城市名）娑羅雙樹間，示現倚臥在獅子床上，將要進入涅槃，讓那些沒有得到阿羅漢果的弟子們，以及那些力士，產生巨大的憂愁和痛苦，也讓天、人、阿修羅（非天神）、乾闥婆（天樂神）、迦樓羅（金翅鳥神）、緊那羅（歌神）、摩睺羅伽（大蟒神）等大設供養，想要讓人們用千層疊布纏裹他的身體，用七寶做棺材盛滿香油，堆積各種香木用火焚燒，只有兩端不能燒：一端是貼身的，一端是最外面的。爲了眾生分散舍利，分為八份。所有聲聞弟子（聽聞佛法而修行的弟子）都說如來進入了涅槃，應當知道如來也不是必定進入涅槃。為什麼呢？因為如來是常住不變的，因為這個道理，如來的涅槃也是不固定的。善男子！應當知道如來也是不固定的。如來不是天。為什麼呢？有四種天：一是世間天，二是生天，三是凈天，四是義天。世間天是指諸如國王；生天是指從四天王
【English Translation】 English version There is no fixed form; what is seen are the forms of impermanence, emptiness and tranquility, and non-arising and non-ceasing. Because of this principle, Bodhisattva Mahasattvas (great Bodhisattvas) see all dharmas as having the form of impermanence. Good man! There are also fixed forms. What is fixed? It is permanence, bliss, self, and purity. Where are they? They are in Nirvana (the highest state in Buddhism). Good man! The Srotaapanna fruit (the first stage of Arhatship in Hinayana) is also not fixed; because it is not determined, it takes eighty thousand kalpas to attain the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed perfect enlightenment). The Sakrdagamin fruit (the second stage of Arhatship in Hinayana) is also not fixed; because it is not determined, it takes sixty thousand kalpas to attain the mind of Anuttara-samyak-sambodhi. The Anagamin fruit (the third stage of Arhatship in Hinayana) is also not fixed; because it is not determined, it takes forty thousand kalpas to attain the mind of Anuttara-samyak-sambodhi. The Arhat fruit (the fourth stage of Arhatship in Hinayana) is also not fixed; because it is not determined, it takes twenty thousand kalpas to attain the mind of Anuttara-samyak-sambodhi. The Pratyekabuddha path (the path of self-enlightenment) is also not fixed; because it is not determined, it takes ten thousand kalpas to attain the mind of Anuttara-samyak-sambodhi. Good man! The Tathagata (the self-proclaimed title of the Buddha), now in the Sala grove in Kushinagar (an ancient Indian city), is showing himself reclining on a lion's bed, about to enter Nirvana, causing great sorrow and suffering to those disciples who have not attained the Arhat fruit, as well as to the strong men. It also causes the Devas (gods), humans, Asuras (demigods), Gandharvas (celestial musicians), Garudas (mythical birds), Kinnaras (celestial musicians), and Mahoragas (great serpents) to make great offerings, wanting people to wrap his body with thousands of layers of cloth, to fill a coffin made of seven treasures with fragrant oil, and to burn it with various fragrant woods. Only two ends cannot be burned: one is the one closest to the body, and the other is the outermost one. For the sake of sentient beings, the relics are divided into eight parts. All the Sravaka disciples (disciples who practice by hearing the Buddha's teachings) say that the Tathagata has entered Nirvana. It should be known that the Tathagata does not necessarily enter Nirvana. Why? Because the Tathagata is permanent and unchanging. Because of this principle, the Tathagata's Nirvana is also not fixed. Good man! You should know that the Tathagata is also not fixed. The Tathagata is not a Deva (god). Why? There are four kinds of Devas: one is the worldly Deva, two is the Deva of birth, three is the pure Deva, and four is the righteous Deva. The worldly Devas are like kings; the Devas of birth are from the Four Heavenly Kings.
乃至非有想非無想天；凈天者從須陀洹至辟支佛；義天者十住菩薩摩訶薩等。以何義故，十住菩薩名為義天？以能善解諸法義故。云何為義？見一切法是空義故。善男子！如來非王，亦非四天乃至非有想非無想天、從須陀洹至辟支佛、十住菩薩，以是義故，如來非天。然諸眾生亦複稱佛為天中天，是故如來非天、非非天，非人、非非人，非鬼、非非鬼，非地獄畜生餓鬼、非非地獄畜生餓鬼，非眾生、非非眾生，非法、非非法，非色、非非色，非長、非非長，非短、非非短，非相、非非相，非心、非非心，非有漏、非無漏，非有為、非無為，非常、非無常，非幻、非非幻，非名、非非名，非定、非非定，非有、非無，非說、非非說，非如來、非不如來，以是義故，如來不定。
「善男子！何故如來不名世天？世天者即是諸王，如來久于無量劫中已舍王位，是故非王。非非王者，如來生於迦毗羅城凈飯王家，是故非非王。非生天者，如來久已離諸有故，是故非生天。非非生天。何以故？升兜率天，下閻浮提故，是故如來非非生天。亦非凈天。何以故？如來非是須陀洹乃至非辟支佛，是故如來非是凈天。非非凈天。何以故？世間八法所不能染，猶如蓮花不受塵水，是故如來非非凈天。亦非義天。何以故？如來非是十住
【現代漢語翻譯】 現代漢語譯本：乃至非想非非想天（既非有想也非無想的禪定境界）；凈天指的是從須陀洹（小乘初果）到辟支佛（獨覺）；義天指的是十住菩薩摩訶薩等。以什麼意義來說，十住菩薩被稱為義天呢？因為他們能夠很好地理解諸法的意義。什麼是義呢？就是見到一切法都是空性的意義。善男子！如來不是國王，也不是四天王乃至非想非非想天、從須陀洹到辟支佛、十住菩薩，因為這個緣故，如來不是天。然而眾生也稱佛為天中天，所以如來既不是天，也不是非天，既不是人，也不是非人，既不是鬼，也不是非鬼，既不是地獄、畜生、餓鬼，也不是非地獄、畜生、餓鬼，既不是眾生，也不是非眾生，既不是法，也不是非法，既不是色，也不是非色，既不是長，也不是非長，既不是短，也不是非短，既不是相，也不是非相，既不是心，也不是非心，既不是有漏，也不是無漏，既不是有為，也不是無為，既不是常，也不是無常，既不是幻，也不是非幻，既不是名，也不是非名，既不是定，也不是非定，既不是有，也不是無，既不是說，也不是非說，既不是如來，也不是不如來，因為這個緣故，如來是不確定的。 善男子！為什麼如來不被稱為世間的天呢？世間的天指的是諸王，如來在無量劫中早已捨棄了王位，所以不是國王。不是非國王，是因為如來出生在迦毗羅城凈飯王的家中，所以不是非國王。不是生天，是因為如來早已脫離了諸有，所以不是生天。不是非生天。為什麼呢？因為如來上升到兜率天，又下降到閻浮提，所以如來不是非生天。也不是凈天。為什麼呢？因為如來不是須陀洹乃至不是辟支佛，所以如來不是凈天。不是非凈天。為什麼呢？因為世間的八法不能夠污染他，就像蓮花不沾染塵土和水一樣，所以如來不是非凈天。也不是義天。為什麼呢？因為如來不是十住
【English Translation】 English version: Even to the realm of neither perception nor non-perception; 'Pure heavens' refers to those from Srotaapanna (stream-enterer) to Pratyekabuddha (solitary buddha); 'Righteous heavens' refers to the ten-dwelling Bodhisattva Mahasattvas and others. For what reason are the ten-dwelling Bodhisattvas called 'Righteous heavens'? Because they are able to well understand the meaning of all dharmas. What is the meaning? It is seeing that all dharmas are empty in nature. Good man! The Tathagata is not a king, nor is he the Four Heavenly Kings, nor even the realm of neither perception nor non-perception, nor from Srotaapanna to Pratyekabuddha, nor the ten-dwelling Bodhisattvas. For this reason, the Tathagata is not a deva (god). However, sentient beings also call the Buddha 'Deva among Devas,' therefore the Tathagata is neither a deva nor a non-deva, neither a human nor a non-human, neither a ghost nor a non-ghost, neither hell beings, animals, or hungry ghosts, nor non-hell beings, animals, or hungry ghosts, neither a sentient being nor a non-sentient being, neither a dharma nor a non-dharma, neither form nor non-form, neither long nor non-long, neither short nor non-short, neither a characteristic nor a non-characteristic, neither mind nor non-mind, neither with outflows nor without outflows, neither conditioned nor unconditioned, neither permanent nor impermanent, neither illusion nor non-illusion, neither name nor non-name, neither fixed nor non-fixed, neither existent nor non-existent, neither spoken nor unspoken, neither a Tathagata nor a non-Tathagata. For this reason, the Tathagata is indeterminate. Good man! Why is the Tathagata not called a worldly deva? Worldly devas are the kings. The Tathagata has long ago relinquished his kingship in immeasurable kalpas, therefore he is not a king. He is not a non-king because the Tathagata was born into the family of King Suddhodana in Kapilavastu, therefore he is not a non-king. He is not a deva born in heaven because the Tathagata has long since departed from all existences, therefore he is not a deva born in heaven. He is not a non-deva born in heaven. Why? Because he ascended to the Tushita Heaven and descended to Jambudvipa, therefore the Tathagata is not a non-deva born in heaven. He is also not a pure deva. Why? Because the Tathagata is not a Srotaapanna, nor even a Pratyekabuddha, therefore the Tathagata is not a pure deva. He is not a non-pure deva. Why? Because the eight worldly dharmas cannot taint him, just as a lotus flower does not receive dust or water, therefore the Tathagata is not a non-pure deva. He is also not a righteous deva. Why? Because the Tathagata is not a ten-dwelling
菩薩故，是故如來非義天也。非非義天。何以故？如來常修十八空義故，是故如來非非義天。如來非人。何以故？如來久于無量劫中離人有故，是故非人。亦非非人。何以故？生於迦毗羅城故，是故非非人。如來非鬼。何以故？不害一切諸眾生故，是故非鬼。亦非非鬼。何以故？亦以鬼像化眾生故，是故非非鬼。如來亦非地獄畜生餓鬼。何以故？如來久離諸惡業故，是故非地獄畜生餓鬼。亦非非地獄畜生餓鬼。何以故？如來亦復現受三惡諸趣之身，化眾生故，是故非非地獄畜生餓鬼。亦非眾生。何以故？久已遠離眾生性故，是故如來非眾生。亦非非眾生。何以故？或時演說眾生相故，是故如來非非眾生。
「如來非法。何以故？諸法各各有別異相，如來不爾，唯有一相，是故非法。亦非非法。何以故？如來法界故，是故非非法。如來非色。何以故？十色入所不攝故，是故非色。亦非非色。何以故？身有三十二相、八十種好故，是故非非色。如來非長。何以故？斷諸色故，是故非長。亦非非長。何以故？一切世間無有能見頂髻相故，是故非非長。如來非短。何以故？久已遠離憍慢結故，是故非短。亦非非短，何以故？為瞿師羅長者示三尺身故，是故非非短。如來非相。何以故？久已遠離諸相相故，是故非相。亦非
【現代漢語翻譯】 現代漢語譯本：菩薩的緣故，所以如來不是義天（指有情眾生）。也不是非義天。為什麼呢？因為如來常常修習十八空義的緣故，所以如來不是非義天。如來不是人。為什麼呢？因為如來在無量劫中早已脫離了人的存在，所以不是人。也不是非人。為什麼呢？因為出生在迦毗羅城（Kapilavastu）的緣故，所以不是非人。如來不是鬼。為什麼呢？因為不傷害一切眾生的緣故，所以不是鬼。也不是非鬼。為什麼呢？也因為用鬼的形象來教化眾生的緣故，所以不是非鬼。如來也不是地獄、畜生、餓鬼。為什麼呢？因為如來早已脫離了各種惡業的緣故，所以不是地獄、畜生、餓鬼。也不是非地獄、畜生、餓鬼。為什麼呢？因為如來也示現接受三惡道的身軀，來教化眾生的緣故，所以不是非地獄、畜生、餓鬼。也不是眾生。為什麼呢？因為早已遠離了眾生的本性，所以如來不是眾生。也不是非眾生。為什麼呢？因為有時會演說眾生的相貌，所以如來不是非眾生。 如來不是法。為什麼呢？因為諸法各有不同的相貌，如來不是這樣，只有一種相貌，所以不是法。也不是非法。為什麼呢？因為如來是法界的緣故，所以不是非法。如來不是色（物質）。為什麼呢？因為不被十色入（眼、耳、鼻、舌、身、色、聲、香、味、觸）所包含，所以不是色。也不是非色。為什麼呢？因為身體有三十二相、八十種好的緣故，所以不是非色。如來不是長。為什麼呢？因為斷絕了各種色相的緣故，所以不是長。也不是非長。為什麼呢？因為一切世間沒有人能見到頂髻相的緣故，所以不是非長。如來不是短。為什麼呢？因為早已遠離了驕慢的束縛，所以不是短。也不是非短。為什麼呢？因為爲了瞿師羅（Ghosila）長者示現三尺身軀的緣故，所以不是非短。如來不是相。為什麼呢？因為早已遠離了各種相的執著，所以不是相。也不是
【English Translation】 English version: Because of the Bodhisattva, therefore the Tathagata is not a 'being of meaning' (referring to sentient beings). Nor is he a 'non-being of meaning'. Why is that? Because the Tathagata constantly cultivates the meaning of the eighteen emptinesses, therefore the Tathagata is not a 'non-being of meaning'. The Tathagata is not a human. Why is that? Because the Tathagata has long been separated from human existence in immeasurable kalpas, therefore he is not a human. Nor is he a non-human. Why is that? Because he was born in the city of Kapilavastu, therefore he is not a non-human. The Tathagata is not a ghost. Why is that? Because he does not harm all living beings, therefore he is not a ghost. Nor is he a non-ghost. Why is that? Also because he transforms living beings with the image of a ghost, therefore he is not a non-ghost. The Tathagata is also not in hell, an animal, or a hungry ghost. Why is that? Because the Tathagata has long been separated from all evil karma, therefore he is not in hell, an animal, or a hungry ghost. Nor is he a non-hell, non-animal, or non-hungry ghost. Why is that? Because the Tathagata also manifests the bodies of the three evil realms to transform living beings, therefore he is not a non-hell, non-animal, or non-hungry ghost. Nor is he a sentient being. Why is that? Because he has long been separated from the nature of sentient beings, therefore the Tathagata is not a sentient being. Nor is he a non-sentient being. Why is that? Because sometimes he expounds the characteristics of sentient beings, therefore the Tathagata is not a non-sentient being. The Tathagata is not a dharma. Why is that? Because all dharmas have different characteristics, the Tathagata is not like that, he has only one characteristic, therefore he is not a dharma. Nor is he a non-dharma. Why is that? Because the Tathagata is the realm of dharma, therefore he is not a non-dharma. The Tathagata is not form (matter). Why is that? Because he is not included in the ten form entrances (eye, ear, nose, tongue, body, form, sound, smell, taste, touch), therefore he is not form. Nor is he a non-form. Why is that? Because his body has the thirty-two marks and eighty minor marks, therefore he is not a non-form. The Tathagata is not long. Why is that? Because he has cut off all forms, therefore he is not long. Nor is he a non-long. Why is that? Because no one in all the world can see the mark of the ushnisha (topknot), therefore he is not a non-long. The Tathagata is not short. Why is that? Because he has long been separated from the bonds of pride, therefore he is not short. Nor is he a non-short. Why is that? Because he showed a three-foot body to the elder Ghosila, therefore he is not a non-short. The Tathagata is not a mark. Why is that? Because he has long been separated from the attachment to all marks, therefore he is not a mark. Nor is he a
非相。何以故？善知諸相故，是故非非相。如來非心。何以故？虛空相故，是故非心。亦非非心。何以故？有十力心法故，亦能知他眾生心故，是故非非心。如來非有為。何以故？常樂我凈故，是故非有為。亦非無為。何以故？有來去坐臥示現涅槃故，是故非無為。如來非常。何以故？身有分故，是故非常。云何非常？以有知故。常法無知，猶如虛空，如來有知，是故非常。云何非常？有言說故。常法無言，亦如虛空，如來有言，是故無常。有姓氏故名曰無常，無姓之法乃名為常，虛空常故無有姓氏，如來有姓，姓瞿曇氏，是故無常。有父母故名曰無常，無父母者乃名曰常，虛空常故無有父母，佛有父母是故無常。有四威儀名曰無常，無四威儀乃名曰常，虛空常故無四威儀，佛有四威儀，是故無常。常住之法無有方所，虛空常故無有方所，如來出在中天竺地，住舍婆提或王舍城，是故無常。以是義故，如來非常。
「亦非非常。何以故？生永斷故。有生之法名曰無常，無生之法乃名為常，如來無生是故為常。常法無性，有性之法名曰無常，如來無生、無性，無生無性故常。有常之法遍一切處，猶如虛空無處不有，如來亦爾，遍一切處，是故為常。無常之法，或言此有、或言彼無，如來不爾，不可說言是處有、彼
【現代漢語翻譯】 現代漢語譯本 非相。為什麼呢？因為善於了知諸相的緣故，所以說非非相。如來不是心。為什麼呢？因為心如虛空般無相，所以說不是心。也不是非心。為什麼呢？因為具有十力（如來的十種力量）的心法，也能知曉其他眾生的心，所以說不是非心。如來不是有為法（因緣和合而生的法）。為什麼呢？因為具有常、樂、我、凈的特性，所以說不是有為法。也不是無為法（不生不滅的法）。為什麼呢？因為有來、去、坐、臥、示現涅槃等行為，所以說不是無為法。如來不是常。為什麼呢？因為身體有生滅變化，所以說不是常。為什麼說不是常呢？因為有知覺的緣故。常法沒有知覺，就像虛空一樣，如來有知覺，所以說不是常。為什麼說不是常呢？因為有言說的緣故。常法沒有言說，也像虛空一樣，如來有言說，所以說不是常。因為有姓氏所以稱為無常，沒有姓氏的法才稱為常，虛空是常所以沒有姓氏，如來有姓，姓瞿曇氏（釋迦牟尼的姓氏），所以是無常。因為有父母所以稱為無常，沒有父母的才稱為常，虛空是常所以沒有父母，佛有父母所以是無常。因為有四威儀（行、住、坐、臥）所以稱為無常，沒有四威儀的才稱為常，虛空是常所以沒有四威儀，佛有四威儀，所以是無常。常住的法沒有固定的處所，虛空是常所以沒有固定的處所，如來出生在中天竺（古印度中部），住在舍婆提（古印度城市名）或王舍城（古印度城市名），所以是無常。因為這個道理，所以說如來不是常。 也不是非常。為什麼呢？因為生已經永遠斷絕了。有生的法稱為無常，沒有生的法才稱為常，如來沒有生所以是常。常法沒有自性，有自性的法稱為無常，如來沒有生、沒有自性，沒有生沒有自性所以是常。有常的法遍一切處，就像虛空一樣無處不在，如來也是這樣，遍一切處，所以是常。無常的法，或者說這裡有、或者說那裡沒有，如來不是這樣，不能說這個地方有、那個地方沒有。
【English Translation】 English version Not a characteristic. Why is that? Because of the good understanding of all characteristics, therefore it is said to be not not a characteristic. The Tathagata (Buddha) is not mind. Why is that? Because the mind is like space, without characteristics, therefore it is said not to be mind. Nor is it not mind. Why is that? Because it possesses the mind-dharmas (teachings) of the ten powers (of a Buddha), and is also able to know the minds of other sentient beings, therefore it is said not to be not mind. The Tathagata is not conditioned (arising from causes and conditions). Why is that? Because it possesses the characteristics of permanence, bliss, self, and purity, therefore it is said not to be conditioned. Nor is it unconditioned (not arising from causes and conditions). Why is that? Because there are actions such as coming, going, sitting, lying down, and showing Nirvana, therefore it is said not to be unconditioned. The Tathagata is not permanent. Why is that? Because the body has divisions and changes, therefore it is said not to be permanent. Why is it said not to be permanent? Because it has awareness. Permanent dharmas have no awareness, like space, the Tathagata has awareness, therefore it is not permanent. Why is it said not to be permanent? Because it has speech. Permanent dharmas have no speech, also like space, the Tathagata has speech, therefore it is not permanent. Because it has a surname, it is called impermanent. A dharma without a surname is called permanent. Space is permanent, therefore it has no surname. The Tathagata has a surname, the surname of Gautama (Shakyamuni's surname), therefore it is impermanent. Because it has parents, it is called impermanent. That which has no parents is called permanent. Space is permanent, therefore it has no parents. The Buddha has parents, therefore it is impermanent. Because it has the four postures (walking, standing, sitting, lying down), it is called impermanent. That which has no four postures is called permanent. Space is permanent, therefore it has no four postures. The Buddha has four postures, therefore it is impermanent. A permanent dharma has no fixed location. Space is permanent, therefore it has no fixed location. The Tathagata was born in Central India, resided in Shravasti or Rajagriha, therefore it is impermanent. Because of this reason, the Tathagata is said not to be permanent. Nor is it not permanent. Why is that? Because birth has been forever cut off. A dharma that has birth is called impermanent. A dharma that has no birth is called permanent. The Tathagata has no birth, therefore it is permanent. Permanent dharmas have no self-nature. A dharma that has self-nature is called impermanent. The Tathagata has no birth, no self-nature, no birth and no self-nature, therefore it is permanent. A permanent dharma pervades all places, like space, which is everywhere. The Tathagata is also like that, pervading all places, therefore it is permanent. An impermanent dharma, one might say it is here, or one might say it is not there. The Tathagata is not like that, it cannot be said that it is here and not there.
處無，是故為常。無常之法，有時是有、有時是無，如來不爾有時是有有時是無，是故為常。常住之法無名無色，虛空常故無名無色，如來亦爾無名無色，是故為常。常住之法無因無果，虛空常故無因無果，如來亦爾無因無果，是故為常。常住之法三世不攝，如來亦爾三世不攝，是故為常。
「如來非幻。何以故？永斷一切虛誑心故，是故非幻。亦非非幻。何以故？如來或時分此一身為無量身，無量之身復為一身，山壁直過無有障礙，履水如地，入地如水，行空如地，身出煙焰如大火聚，云雷震動其聲可畏，或為城邑、聚落舍宅、山川樹木，或作大身或作小身、男身女身、童男童女身，是故如來亦非非幻。如來非定。何以故？如來於此拘尸那城娑羅雙樹間，示現入于般涅槃故，是故非定。亦非非定。何以故？常樂我凈故，是故如來亦非非定。如來非有漏。何以故？斷三漏故，故非有漏。三漏者，欲界一切煩惱，除無明，是名欲漏。色、無色界一切煩惱，除無明，是名有漏。三界無明，名無明漏。如來永斷，是故非漏。
「複次，一切凡夫不見有漏。云何凡夫不見有漏？一切凡夫于未來世悉有疑心，未來世中當得身耶？不得身耶？過去世中，身本有耶？為本無耶？現在世中，是身有耶？是身無耶？若有我者
{ "translations": [ "現代漢語譯本：\n\n沒有處所，所以是常住的。無常的法，有時是有，有時是無，如來不是這樣，有時是有，有時是無，所以是常住的。常住的法沒有名稱沒有形色，虛空是常住的，所以沒有名稱沒有形色，如來也是這樣，沒有名稱沒有形色，所以是常住的。常住的法沒有因也沒有果，虛空是常住的，所以沒有因也沒有果，如來也是這樣，沒有因也沒有果，所以是常住的。常住的法不受過去、現在、未來三世的限制，如來也是這樣不受三世的限制，所以是常住的。\n\n『如來不是虛幻的。為什麼呢？因為永遠斷除了一切虛妄的心，所以不是虛幻的。也不是非虛幻的。為什麼呢？如來有時能將這一身份化為無數身，無數身又合為一身，能穿過山壁而沒有障礙，在水上行走如同在地上，進入地中如同進入水中，在空中行走如同在地上，身上發出煙焰如同巨大的火堆，云雷震動，聲音可畏，或者化為城邑、村落、房屋、山川樹木，或者化為大身或者化為小身、男身女身、童男童女身，所以如來也不是非虛幻的。如來不是固定的。為什麼呢？如來在這拘尸那城（Kushinagar）娑羅雙樹間，示現進入涅槃，所以不是固定的。也不是非固定的。為什麼呢？因為常、樂、我、凈的緣故，所以如來也不是非固定的。如來不是有漏的。為什麼呢？因為斷除了三種漏，所以不是有漏的。三種漏是指，欲界的一切煩惱，除了無明，這叫做欲漏。色界、無色界的一切煩惱，除了無明，這叫做有漏。三界的無明，叫做無明漏。如來永遠斷除了這些，所以不是有漏的。\n\n『再者，一切凡夫都看不見有漏。為什麼凡夫看不見有漏呢？一切凡夫對於未來世都有疑惑，未來世中會得到身體嗎？還是得不到身體呢？過去世中，身體本來是有的嗎？還是本來沒有的呢？現在世中，這個身體是有的嗎？這個身體是沒有的嗎？如果認為有我，", "English version:\n\n'There is no place, therefore it is constant. The law of impermanence, sometimes it exists, sometimes it does not, the Tathagata (如來) [the thus-gone one, an epithet of the Buddha] is not like this, sometimes existing, sometimes not existing, therefore it is constant. The constant law has no name and no form, emptiness is constant, therefore it has no name and no form, the Tathagata is also like this, having no name and no form, therefore it is constant. The constant law has no cause and no effect, emptiness is constant, therefore it has no cause and no effect, the Tathagata is also like this, having no cause and no effect, therefore it is constant. The constant law is not contained by the three times (past, present, future), the Tathagata is also not contained by the three times, therefore it is constant.\n\n'The Tathagata is not illusory. Why? Because he has eternally cut off all false and deceptive thoughts, therefore he is not illusory. Nor is he non-illusory. Why? Because the Tathagata sometimes divides this one body into countless bodies, and countless bodies again become one body, he can pass through mountain walls without obstruction, walk on water as if on land, enter the earth as if entering water, walk in the air as if on land, his body emits smoke and flames like a great fire, clouds and thunder shake with a terrifying sound, or he transforms into cities, villages, houses, mountains, rivers, and trees, or he transforms into a large body or a small body, a male body or a female body, a boy or a girl, therefore the Tathagata is also not non-illusory. The Tathagata is not fixed. Why? Because the Tathagata, in this city of Kushinagar (拘尸那城), between the twin Sala trees, demonstrates entering Parinirvana (般涅槃) [the final nirvana, death of an enlightened being], therefore he is not fixed. Nor is he non-fixed. Why? Because of the constant, joyful, self, and pure nature, therefore the Tathagata is also not non-fixed. The Tathagata is not with outflows. Why? Because he has cut off the three outflows, therefore he is not with outflows. The three outflows are: all the afflictions of the desire realm, except for ignorance, this is called the outflow of desire. All the afflictions of the form and formless realms, except for ignorance, this is called the outflow of existence. The ignorance of the three realms is called the outflow of ignorance. The Tathagata has eternally cut these off, therefore he is not with outflows.\n\n'Furthermore, all ordinary beings do not see the outflows. Why do ordinary beings not see the outflows? All ordinary beings have doubts about the future, will they obtain a body in the future? Or will they not obtain a body? In the past, was the body originally there? Or was it originally not there? In the present, does this body exist? Does this body not exist? If there is a self,", "現代漢語譯本：\n\n沒有處所，所以是常住的。無常的法，有時是有，有時是無，如來不是這樣，有時是有，有時是無，所以是常住的。常住的法沒有名稱沒有形色，虛空是常住的，所以沒有名稱沒有形色，如來也是這樣，沒有名稱沒有形色，所以是常住的。常住的法沒有因也沒有果，虛空是常住的，所以沒有因也沒有果，如來也是這樣，沒有因也沒有果，所以是常住的。常住的法不受過去、現在、未來三世的限制，如來也是這樣不受三世的限制，所以是常住的。\n\n『如來不是虛幻的。為什麼呢？因為永遠斷除了一切虛妄的心，所以不是虛幻的。也不是非虛幻的。為什麼呢？如來有時能將這一身份化為無數身，無數身又合為一身，能穿過山壁而沒有障礙，在水上行走如同在地上，進入地中如同進入水中，在空中行走如同在地上，身上發出煙焰如同巨大的火堆，云雷震動，聲音可畏，或者化為城邑、村落、房屋、山川樹木，或者化為大身或者化為小身、男身女身、童男童女身，所以如來也不是非虛幻的。如來不是固定的。為什麼呢？如來在這拘尸那城（Kushinagar）娑羅雙樹間，示現進入涅槃，所以不是固定的。也不是非固定的。為什麼呢？因為常、樂、我、凈的緣故，所以如來也不是非固定的。如來不是有漏的。為什麼呢？因為斷除了三種漏，所以不是有漏的。三種漏是指，欲界的一切煩惱，除了無明，這叫做欲漏。色界、無色界的一切煩惱，除了無明，這叫做有漏。三界的無明，叫做無明漏。如來永遠斷除了這些，所以不是有漏的。\n\n『再者，一切凡夫都看不見有漏。為什麼凡夫看不見有漏呢？一切凡夫對於未來世都有疑惑，未來世中會得到身體嗎？還是得不到身體呢？過去世中，身體本來是有的嗎？還是本來沒有的呢？現在世中，這個身體是有的嗎？這個身體是沒有的嗎？如果認為有我，", "english_translations": [ "'There is no place, therefore it is constant. The law of impermanence, sometimes it exists, sometimes it does not, the Tathagata (如來) [the thus-gone one, an epithet of the Buddha] is not like this, sometimes existing, sometimes not existing, therefore it is constant. The constant law has no name and no form, emptiness is constant, therefore it has no name and no form, the Tathagata is also like this, having no name and no form, therefore it is constant. The constant law has no cause and no effect, emptiness is constant, therefore it has no cause and no effect, the Tathagata is also like this, having no cause and no effect, therefore it is constant. The constant law is not contained by the three times (past, present, future), the Tathagata is also not contained by the three times, therefore it is constant.", "'The Tathagata is not illusory. Why? Because he has eternally cut off all false and deceptive thoughts, therefore he is not illusory. Nor is he non-illusory. Why? Because the Tathagata sometimes divides this one body into countless bodies, and countless bodies again become one body, he can pass through mountain walls without obstruction, walk on water as if on land, enter the earth as if entering water, walk in the air as if on land, his body emits smoke and flames like a great fire, clouds and thunder shake with a terrifying sound, or he transforms into cities, villages, houses, mountains, rivers, and trees, or he transforms into a large body or a small body, a male body or a female body, a boy or a girl, therefore the Tathagata is also not non-illusory. The Tathagata is not fixed. Why? Because the Tathagata, in this city of Kushinagar (拘尸那城), between the twin Sala trees, demonstrates entering Parinirvana (般涅槃) [the final nirvana, death of an enlightened being], therefore he is not fixed. Nor is he non-fixed. Why? Because of the constant, joyful, self, and pure nature, therefore the Tathagata is also not non-fixed. The Tathagata is not with outflows. Why? Because he has cut off the three outflows, therefore he is not with outflows. The three outflows are: all the afflictions of the desire realm, except for ignorance, this is called the outflow of desire. All the afflictions of the form and formless realms, except for ignorance, this is called the outflow of existence. The ignorance of the three realms is called the outflow of ignorance. The Tathagata has eternally cut these off, therefore he is not with outflows.", "'Furthermore, all ordinary beings do not see the outflows. Why do ordinary beings not see the outflows? All ordinary beings have doubts about the future, will they obtain a body in the future? Or will they not obtain a body? In the past, was the body originally there? Or was it originally not there? In the present, does this body exist? Does this body not exist? If there is a self," ] }
，是色耶？非色耶？色非色耶？非色非非色耶？想耶？非想耶？想非想耶？非想非非想耶？是身屬他耶？不屬他耶？屬不屬耶？非屬非不屬耶？有命無身耶？有身無命耶？有身有命耶？無身無命耶？身之與命有常耶？無常耶？常無常耶？非常非無常耶？身之與命自在作耶？時節作耶？無因作耶？世性作耶？微塵作耶？法非法作耶？士夫作耶？煩惱作耶？父母作耶？我住心耶？住眼中耶？遍滿身中耶？從何來耶？去何至耶？誰生耶？誰死耶？我於過去是婆羅門姓耶？是剎利姓耶？是毗舍姓耶？是首陀羅姓耶？當於未來得何姓耶？我此身者，過去之時，是男身耶？是女身耶？畜生身耶？若我殺生，當有罪耶？當無罪耶？乃至飲酒當有罪耶？當無罪耶？我自作耶？為他作耶？我受報耶？身受報耶？如是疑見、無量煩惱、覆眾生心，因是疑見，生六種心：決定有我、決定無我、我見我、我見無我、無我見我、我作我受我知，是名邪見。如來永拔如是無量見漏根本，是故非漏。
「善男子！菩薩摩訶薩于大涅槃修聖行者，亦得永斷如是諸漏。諸佛如來常修聖行，是故無漏。善男子！凡夫不能善攝五根，則有三漏，為惡所牽至不善處。善男子！譬如惡馬，其性佷悷，能令乘者至險惡處。不能善攝此五根者，亦復如是，令人遠
【現代漢語翻譯】 現代漢語譯本 是色（物質）嗎？不是色嗎？是色又不是色嗎？既不是色也不是非色嗎？是想（感知）嗎？不是想嗎？是想又不是想嗎？既不是想也不是非想嗎？這個身體屬於他者嗎？不屬於他者嗎？屬於又不屬於嗎？既不屬於也不不屬於嗎？有生命而沒有身體嗎？有身體而沒有生命嗎？有身體也有生命嗎？既沒有身體也沒有生命嗎？身體和生命是常（永恒）嗎？是無常（變化）嗎？是常又無常嗎？既不是常也不是無常嗎？身體和生命是自在（自主）產生的嗎？是時節（因時）產生的嗎？是無因產生的嗎？是世性（自然）產生的嗎？是微塵（原子）產生的嗎？是法（規律）和非法（不規律）產生的嗎？是士夫（靈魂）產生的嗎？是煩惱產生的嗎？是父母產生的嗎？我住在心中嗎？住在眼中嗎？遍滿全身嗎？從哪裡來？去哪裡？誰出生？誰死亡？我過去是婆羅門（祭司）種姓嗎？是剎帝利（武士）種姓嗎？是毗舍（商人）種姓嗎？是首陀羅（奴隸）種姓嗎？未來會得到什麼種姓？我這個身體，過去是男身嗎？是女身嗎？是畜生身嗎？如果我殺生，會有罪嗎？沒有罪嗎？乃至飲酒會有罪嗎？沒有罪嗎？是我自己做的嗎？是別人做的嗎？是我受報應嗎？是身體受報應嗎？像這樣的疑惑見解、無量的煩惱，覆蓋眾生的心，因為這些疑惑見解，產生六種心：決定有我、決定無我、我見我、我見無我、無我見我、我作我受我知，這叫做邪見。如來永遠拔除像這樣無量見解的根本，所以沒有煩惱的泄漏。 『善男子！菩薩摩訶薩（偉大的菩薩）在大涅槃（最終的解脫）中修行聖行的人，也能永遠斷除這些煩惱的泄漏。諸佛如來（覺悟者）經常修行聖行，所以沒有煩惱的泄漏。善男子！凡夫不能好好地控制五根（眼、耳、鼻、舌、身），就會有三種泄漏，被惡所牽引到不好的地方。善男子！譬如一匹惡馬，它的性情兇猛，能讓騎乘的人到達危險的地方。不能好好控制這五根的人，也是這樣，讓人遠離
【English Translation】 English version Is it rupa (form/matter)? Is it not rupa? Is it rupa and not rupa? Is it neither rupa nor not-rupa? Is it samjna (perception)? Is it not samjna? Is it samjna and not samjna? Is it neither samjna nor not-samjna? Does this body belong to another? Does it not belong to another? Does it belong and not belong? Does it neither belong nor not belong? Is there life without a body? Is there a body without life? Is there both body and life? Is there neither body nor life? Is the body and life permanent? Is it impermanent? Is it permanent and impermanent? Is it neither permanent nor impermanent? Is the body and life self-made? Is it made by time? Is it made without cause? Is it made by nature? Is it made by atoms? Is it made by dharma (law) and adharma (non-law)? Is it made by purusha (soul)? Is it made by kleshas (afflictions)? Is it made by parents? Do I dwell in the heart? Do I dwell in the eyes? Do I pervade the whole body? From where do I come? Where do I go? Who is born? Who dies? In the past, was I of the Brahmin (priest) caste? Was I of the Kshatriya (warrior) caste? Was I of the Vaishya (merchant) caste? Was I of the Shudra (laborer) caste? What caste will I attain in the future? In the past, was this body of mine male? Was it female? Was it an animal body? If I kill, will there be sin? Will there be no sin? Even if I drink alcohol, will there be sin? Will there be no sin? Do I do it myself? Does another do it? Do I receive the retribution? Does the body receive the retribution? Such doubts and views, immeasurable afflictions, cover the minds of beings. Because of these doubts and views, six kinds of minds arise: the certainty of a self, the certainty of no self, the view of self as self, the view of self as no self, the view of no self as self, 'I do, I receive, I know.' This is called wrong view. The Tathagata (Buddha) eternally uproots the root of such immeasurable views, therefore there is no leakage of afflictions. 『Good man! A Bodhisattva Mahasattva (great Bodhisattva) who practices the holy conduct in the Great Nirvana (ultimate liberation) also attains the eternal cutting off of such leakages of afflictions. The Buddhas Tathagatas (enlightened ones) always practice the holy conduct, therefore there is no leakage of afflictions. Good man! Ordinary people cannot properly control the five senses (eyes, ears, nose, tongue, body), and thus there are three leakages, being led by evil to unwholesome places. Good man! Just like a bad horse, whose nature is fierce, can lead the rider to dangerous places. Those who cannot properly control these five senses are also like this, leading people far away
離涅槃善道，至諸惡處。譬如惡象，心未調順，有人乘之，不隨意去，遠離城邑，至空曠處。不能善攝此五根者，亦復如是，將人遠離涅槃城邑，至於生死曠野之處。善男子！譬如佞臣，教王作惡；五根佞臣，亦復如是，常教眾生造無量惡。善男子！譬如惡子，不受師長、父母教敕，則無惡不造；不調五根，亦復如是，不受師長善言教敕，無惡不造。善男子！凡夫之人不攝五根，常為地獄畜生餓鬼之所賊害，亦如怨盜害及善人。善男子！凡夫之人不攝五根，馳騁五塵，譬如牧牛，不善守護，犯人苗稼。凡夫之人不攝五根，常在諸有多受苦惱。善男子！菩薩摩訶薩修大涅槃，行聖行時，常能善調，守攝五根，怖畏貪慾、瞋恚、愚癡、憍慢、嫉妒，為得一切諸善法故。
「善男子！若能善守此五根者，則能攝心，若能攝心，則攝五根。譬如有人擁護于王，則護國土，護國土者則護于王。菩薩摩訶薩亦復如是，若得聞是大涅槃經，則得智慧，得智慧故則得專念，五根若散，念則能止。何以故？是念慧故。善男子！如善牧者，設牛東西啖他苗稼，則便遮止不令犯暴。菩薩摩訶薩亦復如是，念慧因緣故，守攝五根，不令馳散。菩薩摩訶薩有念慧者，不見我相、不見我所相、不見眾生及所受用，見一切法同法性相，生於土石
【現代漢語翻譯】 現代漢語譯本 遠離通往涅槃（Nirvana，佛教的最高境界，指解脫生死輪迴的狀態）的善道，到達各種邪惡之處。譬如一頭未被馴服的惡象，有人騎乘它，它不會按照人的意願行走，而是遠離城鎮，到達空曠之地。不能好好控制這五根（眼、耳、鼻、舌、身五種感覺器官）的人，也是如此，他們將人帶離涅槃的城邑，到達生死輪迴的曠野之處。善男子！譬如奸佞之臣，教唆君王作惡；五根這些奸佞之臣，也是如此，常常教唆眾生造作無量的惡業。善男子！譬如惡劣的兒子，不接受師長、父母的教誨，那麼無惡不作；不調伏五根，也是如此，不接受師長善言的教誨，無惡不作。善男子！凡夫俗子不控制五根，常常被地獄、畜生、餓鬼所傷害，就像怨賊傷害善良的人一樣。善男子！凡夫俗子不控制五根，放縱於色、聲、香、味、觸五塵（五種感官對像），就像牧牛人，不善於看管，讓牛侵犯別人的莊稼。凡夫俗子不控制五根，常常在各種痛苦中受苦。善男子！菩薩摩訶薩（菩薩，指發願要救度一切眾生的修行者；摩訶薩，指大菩薩）修習大涅槃，行持聖道時，常常能夠好好調伏、守護五根，畏懼貪慾、瞋恚（嗔恨）、愚癡（不明事理）、憍慢（驕傲自大）、嫉妒，爲了獲得一切善法。 「善男子！如果能夠好好守護這五根，就能控制心念，如果能夠控制心念，就能控制五根。譬如有人擁護君王，就能保護國土，保護國土就能保護君王。菩薩摩訶薩也是如此，如果能夠聽聞這部《大涅槃經》（Mahāparinirvāṇa Sūtra，佛教經典），就能獲得智慧，獲得智慧就能獲得專一的念頭，五根如果散亂，念頭就能制止。為什麼呢？因為這是念慧（通過正念獲得的智慧）的緣故。善男子！就像善於牧牛的人，如果牛向東西方向吃別人的莊稼，就會立即阻止，不讓它侵犯。菩薩摩訶薩也是如此，因爲念慧的緣故，守護控制五根，不讓它們散亂。菩薩摩訶薩有念慧的人，不會執著於我相（對自我的執著）、我所相（對屬於自我的事物的執著）、眾生相（對眾生的執著）以及所受用（所享受的事物），而是看到一切法都具有相同的法性（一切事物的真實本質），如同土石一般。
【English Translation】 English version Departing from the good path of Nirvana (the ultimate state of liberation from the cycle of birth and death), they reach all evil places. It is like an untamed evil elephant; if someone rides it, it will not go as the person wishes, but will go far away from the city to a desolate place. Those who cannot properly control these five roots (the five sense organs: eyes, ears, nose, tongue, and body) are also like this; they lead people away from the city of Nirvana to the wilderness of birth and death. Good man! It is like a treacherous minister who teaches the king to do evil; the five roots, these treacherous ministers, are also like this, constantly teaching sentient beings to create immeasurable evils. Good man! It is like a bad son who does not accept the teachings of teachers and parents, then there is no evil he will not commit; not taming the five roots is also like this, not accepting the good teachings of teachers, there is no evil he will not commit. Good man! Ordinary people who do not control their five roots are often harmed by hell beings, animals, and hungry ghosts, just like bandits harm good people. Good man! Ordinary people who do not control their five roots, indulge in the five dusts (the five sense objects: form, sound, smell, taste, and touch), it is like a cowherd who does not guard well, allowing the cows to damage other people's crops. Ordinary people who do not control their five roots are often in various sufferings. Good man! When Bodhisattva Mahasattvas (Bodhisattva, a being who aspires to attain Buddhahood for the benefit of all beings; Mahasattva, a great Bodhisattva) cultivate great Nirvana and practice the holy path, they are always able to tame and guard the five roots well, fearing greed, anger, ignorance, arrogance, and jealousy, in order to obtain all good dharmas. 「Good man! If one can guard these five roots well, then one can control the mind; if one can control the mind, then one can control the five roots. It is like someone who protects the king, then protects the country; protecting the country is protecting the king. Bodhisattva Mahasattvas are also like this; if they can hear this Mahāparinirvāṇa Sūtra (a Buddhist scripture), then they will gain wisdom; gaining wisdom, they will gain focused mindfulness; if the five roots are scattered, mindfulness can stop them. Why? Because it is the cause of mindfulness-wisdom. Good man! It is like a good cowherd; if the cows eat other people's crops to the east or west, he will immediately stop them, not letting them trespass. Bodhisattva Mahasattvas are also like this; because of the cause of mindfulness-wisdom, they guard and control the five roots, not letting them scatter. Bodhisattva Mahasattvas who have mindfulness-wisdom do not cling to the notion of self (the attachment to the self), the notion of what belongs to self (the attachment to things that belong to the self), the notion of sentient beings (the attachment to sentient beings), and what is enjoyed, but see all dharmas as having the same dharma-nature (the true essence of all things), like earth and stones.
瓦礫之相，譬如屋舍，從眾緣生，無有定性。見諸眾生四大五陰之所成立，推無定性，無定性故，菩薩于中不生貪著。一切凡夫見有眾生故，起煩惱，菩薩摩訶薩修大涅槃，有念慧故，于諸眾生不生貪著。
「複次菩薩摩訶薩修大涅槃經者，不著眾生相，作種種法相。善男子！譬如畫師，以眾雜彩，畫作眾像，若男若女、若牛若馬。凡夫無智，見之則生男女等相，畫師了知無有男女。菩薩摩訶薩亦復如是，於法異相觀於一相，終不生於眾生之相。何以故？有念慧故。菩薩摩訶薩修大涅槃，或時睹見端正女人，終不生於貪著之相。何以故？善觀相故。善男子！菩薩摩訶薩知五欲法無有歡樂，不得暫停，如犬嚙枯骨、如人持火逆風而行、如篋毒蛇夢中所得、路首有果樹多人所擲、亦如段肉眾鳥競逐、如水上泡畫水之跡、如織經盡、如囚趣市，猶如假借勢不得久，觀欲如是多諸過惡。
「複次善男子！菩薩摩訶薩觀諸眾生，為色、香、味、觸因緣故，從昔無數無量劫來，常受苦惱。一一眾生，一劫之中所積身骨，如王舍城毗富羅山，所飲乳汁如四海水，身所出血多四海水，父母兄弟妻子眷屬命終哭泣所出目淚多四大海，盡地草木為四寸籌以數父母亦不能盡，無量劫來或在地獄畜生餓鬼所受行苦不可稱計，揣此大
【現代漢語翻譯】 現代漢語譯本：瓦礫的形態，就像房屋一樣，由眾多因緣和合而生，沒有固定的自性。觀察到一切眾生由四大（地、水、火、風）和五陰（色、受、想、行、識）構成，推究其沒有固定的自性。因為沒有固定自性，菩薩因此不會對眾生產生貪戀執著。一切凡夫因為看到有眾生，所以生起煩惱，而菩薩摩訶薩修習大涅槃，因為有正念和智慧，所以不會對眾生產生貪戀執著。 進一步說，修習大涅槃經的菩薩摩訶薩，不執著于眾生的表象，而是觀察種種法的表象。善男子！譬如畫師，用各種顏料，畫出各種形象，有男有女，有牛有馬。凡夫沒有智慧，看到這些就產生男女等相的分別，而畫師知道這些並沒有真實的男女。菩薩摩訶薩也是這樣，對於不同的法相，觀察其統一的本質，最終不會產生對眾生的執著。為什麼呢？因為有正念和智慧。菩薩摩訶薩修習大涅槃，有時看到端莊美麗的女人，也不會產生貪戀執著的念頭。為什麼呢？因為善於觀察事物的本質。善男子！菩薩摩訶薩知道五欲（色、聲、香、味、觸）的快樂並非真正的快樂，不能長久停留，就像狗啃咬枯骨，就像人拿著火把逆風而行，就像從箱子里取出毒蛇，就像夢中得到的東西，就像路邊的果樹被眾人投擲，也像一塊肉被眾鳥爭奪，像水上的泡沫，像水上的痕跡，像織布的經線用盡，像囚犯走向市場，就像借來的權勢不能長久，觀察慾望就像這樣有諸多過患。 進一步說，善男子！菩薩摩訶薩觀察眾生，因為色、香、味、觸的因緣，從過去無數無量劫以來，常常遭受痛苦煩惱。每一個眾生，在一劫之中所積累的骨頭，就像王舍城（Rājagṛha）的毗富羅山（Vipula）一樣多，所喝的乳汁像四大海水一樣多，身體流出的血也像四大海水一樣多，父母兄弟妻子眷屬去世時哭泣流出的眼淚也像四大海水一樣多，用盡地上的草木做成四寸長的籌碼來計算父母的數量也數不盡，無量劫以來在地獄、畜生、餓鬼道所受的苦難無法計算，如果把這些苦難聚集起來，
【English Translation】 English version: The appearance of rubble, like a house, arises from numerous causes and conditions, and has no fixed nature. Observing that all sentient beings are formed by the four great elements (earth, water, fire, and wind) and the five aggregates (form, feeling, perception, mental formations, and consciousness), one deduces that they have no fixed nature. Because there is no fixed nature, a Bodhisattva does not develop attachment or clinging to sentient beings. All ordinary beings, because they see sentient beings, give rise to afflictions, while a Bodhisattva Mahasattva, practicing Great Nirvana, because of mindfulness and wisdom, does not develop attachment or clinging to sentient beings. Furthermore, a Bodhisattva Mahasattva who practices the Great Nirvana Sutra does not cling to the appearance of sentient beings, but observes the appearances of various dharmas. Good man! It is like a painter who uses various colors to paint various images, whether male or female, ox or horse. Ordinary people, lacking wisdom, see these and develop distinctions of male and female, etc., while the painter knows that there are no real males or females. A Bodhisattva Mahasattva is also like this, observing the unified essence of different dharma appearances, and ultimately does not develop attachment to the appearance of sentient beings. Why? Because of mindfulness and wisdom. A Bodhisattva Mahasattva, practicing Great Nirvana, sometimes sees a beautiful woman, but does not develop thoughts of attachment or clinging. Why? Because they are skilled in observing the true nature of things. Good man! A Bodhisattva Mahasattva knows that the pleasures of the five desires (form, sound, smell, taste, and touch) are not true pleasures, and cannot last long, like a dog gnawing on a dry bone, like a person holding a torch against the wind, like taking a poisonous snake from a box, like something obtained in a dream, like a fruit tree by the roadside that is pelted by many people, also like a piece of meat that is fought over by many birds, like a bubble on water, like a trace on water, like the warp threads of weaving being used up, like a prisoner going to the market, like borrowed power that cannot last long, observing desires as having many such faults. Furthermore, good man! A Bodhisattva Mahasattva observes that sentient beings, due to the causes and conditions of form, smell, taste, and touch, have constantly suffered from pain and afflictions from countless kalpas in the past. Each sentient being, in one kalpa, has accumulated bones as numerous as Mount Vipula (Vipula) in Rajagriha (Rājagṛha), has drunk milk as much as the four great oceans, has shed blood as much as the four great oceans, has shed tears from crying for the death of parents, siblings, spouses, and relatives as much as the four great oceans, and even if all the grass and trees on earth were made into four-inch-long counting sticks to count the number of parents, it would be impossible to count them all. The suffering experienced in hell, as animals, and as hungry ghosts over countless kalpas is immeasurable. If all this suffering were gathered together,
地猶如棗等易可窮極，生死難盡。菩薩摩訶薩如是深觀一切眾生，以是欲因緣故受苦無量，菩薩以是生死行苦故不失念慧。善男子！譬如世間有諸大眾滿二十五里，王敕一臣：『持一油缽經由中過莫令傾覆，若棄一渧，當斷汝命。』復遣一人，拔刀在後，隨而怖之。臣受王教，盡心堅持，經歷爾所大眾之中，雖見可意五邪欲等，心常念言：『我若放逸，著彼邪欲，當棄所持，命不全濟。』是人以是怖因緣故，乃至不棄一渧之油。菩薩摩訶薩亦復如是，于生死中不失念慧，以不失故，雖見五欲心不貪著，若見凈色，不生色相，唯觀苦相，乃至識相亦復如是，不作生相、不作滅相、不作因相、觀和合相，菩薩爾時五根清凈，根清凈故護根戒具。一切凡夫五根不凈，不能善持，名曰根漏。菩薩永斷是故無漏，如來拔出永斷根本，是故非漏。
「複次善男子！復有離漏。菩薩摩訶薩欲為無上甘露佛果故，離於惡漏。云何為離？若能修行大涅槃經，書寫受持、讀誦解說、思惟其義是名為離，何以故？善男子！我都不見十二部經能離惡漏如此方等大涅槃經。善男子！譬如良師教諸弟子，諸弟子中有受教者，心不造惡。菩薩摩訶薩修大涅槃微妙經典，亦復如是心不造惡。善男子！譬如世間有善咒術，若有一聞，卻後七年，不為
【現代漢語翻譯】 現代漢語譯本：
大地的盡頭，就像棗子一樣容易窮盡，而生死的盡頭卻難以窮盡。菩薩摩訶薩（偉大的菩薩）如此深刻地觀察一切眾生，因為慾望的因緣而承受無量的痛苦。菩薩因為這生死的苦行，所以不失去正念和智慧。善男子！譬如世間有許多民眾，人群綿延二十五里，國王命令一位大臣：『拿著一個盛滿油的缽，從人群中穿過，不要讓油傾灑出來，如果灑了一滴，就處死你。』又派一個人，拿著刀在後面，跟隨並恐嚇他。大臣接受國王的命令，盡心盡力地拿著油缽，穿過如此眾多的人群，即使看到令人愉悅的五種慾望等，心中常常想著：『我如果放縱，執著于那些邪欲，就會丟掉所持的油缽，性命也保不住。』這個人因為這種恐懼的因緣，甚至沒有灑出一滴油。菩薩摩訶薩也是如此，在生死輪迴中不失去正念和智慧，因為不失去正念和智慧，即使看到五欲也不會貪戀執著。如果看到清凈的色法，也不會產生色相的執著，只是觀察苦相，乃至識相也是如此，不執著于生相、不執著于滅相、不執著于因相，只是觀察和合相。菩薩此時五根清凈，因為根清凈的緣故，守護根的戒律也完備。一切凡夫的五根不清凈，不能好好地守護，這叫做根漏。菩薩永遠斷除了這些，所以沒有漏失。如來拔出並永遠斷除了根本，所以不是漏失。
『再者，善男子！還有一種離漏。菩薩摩訶薩爲了獲得無上甘露的佛果，而遠離惡漏。如何遠離呢？如果能夠修行《大涅槃經》，書寫、受持、讀誦、解說、思惟其中的含義，這就叫做遠離。為什麼呢？善男子！我沒有看到十二部經中，有哪一部能像這部《方等大涅槃經》一樣能遠離惡漏。善男子！譬如一位好老師教導弟子，弟子中有接受教誨的，心中就不會造惡。菩薩摩訶薩修習《大涅槃》這部微妙的經典，也是如此，心中不會造惡。善男子！譬如世間有好的咒術，如果有人聽到，七年之內，不會被... 現代漢語譯本：
（此處原文未完）
【English Translation】 English version:
The earth, like a jujube, is easy to exhaust, but the end of birth and death is difficult to exhaust. Bodhisattva Mahasattvas (great Bodhisattvas) deeply observe all sentient beings in this way, suffering immeasurable pain because of the causes and conditions of desire. Because of this suffering of birth and death, Bodhisattvas do not lose mindfulness and wisdom. Good man! For example, in the world, there is a large crowd of people stretching for twenty-five miles. The king orders a minister: 『Carry a bowl full of oil through the crowd, and do not let the oil spill. If you spill even one drop, you will be executed.』 He also sends another person with a sword behind him to follow and frighten him. The minister accepts the king's order, and with all his heart, he holds the oil bowl, passing through such a large crowd. Even when he sees the five desirable objects, his mind constantly thinks: 『If I am indulgent and attached to those evil desires, I will drop the oil bowl I am holding, and my life will not be saved.』 Because of this fear, this person does not spill even one drop of oil. Bodhisattva Mahasattvas are also like this; in the cycle of birth and death, they do not lose mindfulness and wisdom. Because they do not lose mindfulness and wisdom, even when they see the five desires, they do not become greedy or attached. If they see pure forms, they do not generate attachment to forms, but only observe the aspect of suffering. The same is true for the aspect of consciousness; they do not cling to the aspect of birth, the aspect of extinction, or the aspect of cause, but only observe the aspect of combination. At this time, the five senses of the Bodhisattva are pure. Because the senses are pure, the precepts that protect the senses are complete. The five senses of all ordinary people are impure, and they cannot guard them well. This is called the leakage of the senses. Bodhisattvas have forever cut off these leakages, so there is no leakage. The Tathagata has uprooted and forever cut off the root, so it is not a leakage.
『Furthermore, good man! There is another way to be free from leakage. Bodhisattva Mahasattvas, in order to attain the supreme nectar of Buddhahood, distance themselves from evil leakages. How do they distance themselves? If one can practice the Mahaparinirvana Sutra, writing, receiving, reciting, explaining, and contemplating its meaning, this is called distancing oneself. Why is this so? Good man! I have not seen any of the twelve divisions of scriptures that can distance one from evil leakages like this Vaipulya Mahaparinirvana Sutra. Good man! For example, a good teacher teaches his disciples, and among the disciples, those who accept the teachings will not create evil in their hearts. Bodhisattva Mahasattvas, practicing the subtle scriptures of the Mahaparinirvana, are also like this; they do not create evil in their hearts. Good man! For example, in the world, there are good mantras. If someone hears them, for seven years, they will not be... English version:
(The original text is incomplete here)
一切毒藥所中，蛇不能螫，若有誦者，乃至命盡，無有眾惡。善男子！是大涅槃，亦復如是，若有眾生一經耳者，卻後七劫，不墮惡道。若有書寫、讀誦解說、思惟其義，必得阿耨多羅三藐三菩提，凈見佛性，如彼聖王得甘露味。善男子！是大涅槃有如是等無量功德。善男子！若有人能書寫是經，讀誦解說為他敷演，思惟其義，當知是人真我弟子，善受我教，是我所見，我之所念，是人諦知我不涅槃。隨如是人所住之處，若城邑聚落、山林曠野、房舍田宅、樓閣殿堂，我亦在中常住不移，我於是人常作受施，或作比丘、比丘尼、優婆塞、優婆夷、婆羅門、梵志、貧窮乞人。云何當令是人得知，如來受其所施之物？善男子！是人或於夜臥夢中，夢見佛像、或見天像、沙門之像、國王、聖王、師子王像、蓮花形像、優曇花像，或見大山、或大海水、或見日月、或見白象及白馬像、或見父母、得花得果、金銀琉璃頗梨等寶、五種牛味，爾時當知，即是如來受其所施。寤已喜樂，尋得種種所須之物，心不念惡，樂修善法。善男子！是大涅槃悉能成就如是無量阿僧祇等不可思議無邊功德。
「善男子，汝今應當信受我語，若有善男子、善女人慾見我者，欲恭敬我，欲同法性而見於我，欲得空定，欲見實相，欲得修習首楞嚴
【現代漢語翻譯】 現代漢語譯本： 一切被毒藥所傷的人，蛇都不能再咬他；如果有誦讀此經的人，乃至生命終結，都不會有各種惡事發生。善男子！大涅槃也是如此，如果有眾生一旦聽聞此經，之後七劫都不會墮入惡道。如果有書寫、讀誦、理解、思惟其中含義的人，必定能證得阿耨多羅三藐三菩提（無上正等正覺），清凈地見到佛性，如同聖王得到甘露美味一樣。善男子！大涅槃有如此等等無量的功德。善男子！如果有人能夠書寫此經，讀誦、理解、為他人宣講，思惟其中的含義，應當知道這個人是我的真弟子，善於接受我的教誨，是我所見、我所思念的人，這個人真實地知道我沒有涅槃。無論這個人住在哪裡，無論是城鎮村落、山林曠野、房屋田地、樓閣殿堂，我也在其中常住不移，我對於這個人常常接受他的佈施，或者化作比丘、比丘尼、優婆塞、優婆夷、婆羅門、梵志、貧窮乞丐。如何才能讓這個人知道，如來接受了他所佈施的物品呢？善男子！這個人或許在夜晚睡眠時，夢見佛像、或者天像、沙門之像、國王、聖王、獅子王像、蓮花形像、優曇花像，或者見到大山、或者大海水、或者見到日月、或者見到白象以及白馬的形象、或者見到父母、得到花果、金銀琉璃頗梨等寶、五種牛味，那時應當知道，這就是如來接受了他所佈施的物品。醒來後感到喜悅快樂，隨即得到各種所需的物品，心中不生惡念，樂於修習善法。善男子！大涅槃能夠成就如此無量阿僧祇等不可思議無邊的功德。
善男子，你現在應當信受我的話語，如果有善男子、善女人想要見到我，想要恭敬我，想要以同等法性見到我，想要得到空定，想要見到實相，想要修習首楞嚴（一種禪定）
【English Translation】 English version: Those who are harmed by any poison, snakes cannot bite them; if there are those who recite this sutra, even until the end of their lives, no evil will befall them. Good man! The Great Nirvana is also like this, if there are sentient beings who once hear this sutra, they will not fall into evil paths for seven kalpas. If there are those who write, recite, understand, and contemplate its meaning, they will surely attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), clearly see the Buddha-nature, just like a holy king obtaining the taste of ambrosia. Good man! The Great Nirvana has such immeasurable merits. Good man! If someone can write this sutra, recite, understand, explain it to others, and contemplate its meaning, you should know that this person is my true disciple, good at accepting my teachings, is seen by me, is thought of by me, and this person truly knows that I have not entered Nirvana. Wherever this person resides, whether in cities, villages, mountains, wilderness, houses, fields, pavilions, or palaces, I also dwell there constantly and do not move, I often receive offerings from this person, or transform into a Bhikshu, Bhikshuni, Upasaka, Upasika, Brahmin, ascetic, or a poor beggar. How can this person know that the Tathagata has received the items they have offered? Good man! This person may, while sleeping at night, dream of a Buddha image, or a deva image, a Shramana image, a king, a holy king, a lion king image, a lotus flower image, an Udumbara flower image, or see a great mountain, or the ocean, or see the sun and moon, or see a white elephant and a white horse image, or see their parents, obtain flowers and fruits, gold, silver, lapis lazuli, crystal and other treasures, the five flavors of cow's milk, at that time you should know that this is the Tathagata receiving their offerings. Upon waking, they feel joy and happiness, and immediately obtain all kinds of needed items, their minds do not generate evil thoughts, and they are happy to cultivate good dharmas. Good man! The Great Nirvana can accomplish such immeasurable, asamkhya, inconceivable, and boundless merits.
Good man, you should now believe and accept my words, if there are good men and good women who wish to see me, wish to respect me, wish to see me with the same Dharma-nature, wish to attain the Samadhi of Emptiness, wish to see the true reality, wish to cultivate Shurangama (a type of Samadhi)
定、師子王定，欲破八魔——八魔者，所謂四魔、無常、無樂、無我、無凈——欲得人中天上樂者，見有受持大涅槃經書寫讀誦、為他解說、思惟義者，當往親近依附咨受，供養恭敬尊重讚歎，為洗手足佈置牀蓆四事供給，令無所乏。若從遠來，應十由延，路次奉迎，為是經故，所重之物應以奉獻，如其無者應自賣身。何以故？是經難遇過優曇花。
「善男子！我念過去無量無邊那由他劫，爾時世界名曰娑婆，有佛世尊，號釋迦牟尼如來、應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，為諸大眾宣說如是大涅槃經。我于爾時從善友所，轉聞彼佛當爲大眾說大涅槃。我聞是已，其心歡喜，欲設供養，居貧無物，欲自賣身，薄福不售，即欲還家。路見一人，而便語言：『吾欲賣身，君能買不？』其人答曰：『我家作業，人無堪者，汝設能為，我當買汝。』我即問言：『有何作業，人無堪能？』其人見答：『吾有惡病，良醫處藥，應當日服人肉三兩。卿若能以身肉三兩日日見給，便當與汝金錢五枚。』我時聞已，心中歡喜，我復語言：『汝與我錢，假我七日，須我事訖，便還相就。』其人見答：『七日不可，審能爾者，當許一日。』善男子！我于爾時，即取其錢，還至佛所，頭面禮足，
【現代漢語翻譯】 現代漢語譯本 修習禪定，如獅子王般堅定，想要破除八種魔障——這八種魔障是指四種魔障，即無常、無樂、無我、無凈——想要獲得人天之樂的人，如果看到有人受持《大涅槃經》（Mahāparinirvāṇa Sūtra）的書寫、讀誦、為他人解說、思惟其義，應當前往親近依附，請教學習，供養、恭敬、尊重、讚歎，為他們洗手洗腳，佈置床鋪坐席，提供四事供養，使他們沒有任何缺乏。如果他們從遠方而來，應當在十由延（yojana，古印度長度單位，約合12-15公里）的路程外迎接，爲了這部經的緣故，珍貴之物都應當奉獻，如果沒有珍貴之物，應當賣掉自身。為什麼呢？因為這部經難以遇到，比優曇花（udumbara，傳說中三千年一開的花）還要稀有。
『善男子！我回憶過去無量無邊那由他劫（nayuta kalpa，極長的時間單位），那時世界名為娑婆（Sahā，我們所居住的世界），有一位佛世尊，號為釋迦牟尼（Śākyamuni）如來（Tathāgata）、應（Arhat）、正遍知（Samyaksaṃbuddha）、明行足（Vidyācaraṇasaṃpanna）、善逝（Sugata）、世間解（Lokavid）、無上士（Anuttara）、調御丈夫（Puruṣadamyasārathi）、天人師（Śāstā devamanuṣyāṇāṃ）、佛（Buddha）、世尊（Bhagavat），為大眾宣說這樣一部《大涅槃經》。我當時從善友那裡，輾轉聽聞那位佛將為大眾宣說《大涅槃經》。我聽到后，心中歡喜，想要設供養，但因貧窮沒有財物，想要賣掉自身，但因福薄無人購買，就想回家。在路上遇到一個人，便對他說：『我想要賣身，你能買嗎？』那人回答說：『我家裡的活，沒有人能勝任，你如果能做，我就買你。』我便問他說：『有什麼活，沒有人能勝任？』那人回答說：『我得了惡病，醫生開藥，應當每天服用人肉三兩。你如果能每天給我三兩肉，我就給你五枚金錢。』我當時聽了，心中歡喜，我又對他說：『你給我錢，借我七天，等我事情辦完，就回來找你。』那人回答說：『七天不行，如果能確定，就給你一天。』善男子！我當時就拿了錢，回到佛那裡，頭面禮足，
【English Translation】 English version Practicing samadhi, as firm as a lion king, wishing to break through the eight demons—these eight demons refer to the four demons, namely impermanence, suffering, non-self, and impurity—those who wish to attain the joys of gods and humans, if they see someone upholding the Mahāparinirvāṇa Sūtra by writing, reciting, explaining it to others, and contemplating its meaning, they should go to approach and rely on them, seek instruction, make offerings, be respectful, honor, and praise them, wash their hands and feet, arrange beds and seats, provide the four requisites, ensuring they lack nothing. If they come from afar, they should be greeted ten yojanas (an ancient Indian unit of distance, approximately 12-15 kilometers) away. For the sake of this sutra, precious things should be offered, and if there are no precious things, one should sell oneself. Why? Because this sutra is difficult to encounter, rarer than the udumbara flower (a legendary flower said to bloom once every three thousand years).
'Good man! I recall in the past, countless nayuta kalpas (an extremely long unit of time), the world was called Sahā (the world we live in), there was a Buddha, the World Honored One, named Śākyamuni, the Tathāgata, Arhat, Samyaksaṃbuddha, Vidyācaraṇasaṃpanna, Sugata, Lokavid, Anuttara, Puruṣadamyasārathi, Śāstā devamanuṣyāṇāṃ, Buddha, Bhagavat, who expounded such a Mahāparinirvāṇa Sūtra for the assembly. At that time, I heard from a good friend that the Buddha would expound the Mahāparinirvāṇa Sūtra for the assembly. Upon hearing this, my heart was filled with joy, and I wished to make offerings, but because I was poor and had no possessions, I wanted to sell myself, but because of my lack of merit, no one would buy me, so I wanted to go home. On the road, I met a person and said to him, 'I want to sell myself, can you buy me?' The person replied, 'The work in my house, no one can handle, if you can do it, I will buy you.' I then asked him, 'What kind of work is it that no one can handle?' The person replied, 'I have a terrible illness, and the doctor prescribed medicine that requires three ounces of human flesh daily. If you can provide me with three ounces of flesh daily, I will give you five gold coins.' When I heard this, my heart was filled with joy, and I said to him, 'Give me the money, lend me seven days, and after I finish my business, I will come back to you.' The person replied, 'Seven days is not possible, if you can be certain, I will give you one day.' Good man! At that time, I took the money and returned to the Buddha, bowed my head to his feet,
盡其所有，而以奉獻，然後誠心聽受是經。我時闇鈍，雖得聞經，唯能受持一偈文句：
「『如來證涅槃， 永斷于生死。 若有至心聽， 常得無量樂。』
「受是偈已，即便還至彼病人家。善男子！我時雖復日日與三兩肉，以念偈因緣故，不以為痛，日日不廢，足滿一月。善男子！以是因緣，其病得差，我身平復亦無瘡痍。我時見身具足完具，即發阿耨多羅三藐三菩提心。一偈之力尚能如是，何況具足受持讀誦。我見此經有如是利，復倍發心，愿于未來成得佛道，字釋迦牟尼。善男子！以是一偈因緣力故，令我今日于大眾中為諸天人具足宣說。善男子！以是因緣，是大涅槃不可思議，成就無量無邊功德，乃是諸佛如來甚深秘密之藏，以是義故，能受持者，斷離惡漏。所謂惡者、惡象、惡馬、惡牛、惡狗，毒蛇住處、惡刺土地、懸崖險岸、暴水回澓，惡人惡國、惡城惡舍、惡知識等，如是等輩，若作漏因，菩薩即離，若不能作則不遠離；若增有漏則便離之，若不增長則不遠離；若作惡法則便離之，若能作善則不遠離。云何為離？不持刀杖，常以正慧方便而遠離之，是故名為正慧遠離。為生善法則離惡法，菩薩摩訶薩自觀其身，如病、如瘡、如癰、如怨，如箭入體，是大苦聚，悉是一切諸惡根本。是
【現代漢語翻譯】 現代漢語譯本 盡我所有，用來供奉，然後以誠心聽受這部經典。我當時愚鈍，雖然聽聞了經典，卻只能領受並記住一偈的文句： 『如來證得涅槃（佛教術語，指解脫生死輪迴的境界），永遠斷絕了生死。如果有人至誠地聽聞，就能常常獲得無量的快樂。』 接受這偈頌后，我立即回到那個病人家中。善男子！我當時雖然每天都給病人三兩肉，但因爲念誦偈頌的緣故，並不覺得痛苦，每天都沒有間斷，足足堅持了一個月。善男子！因為這個因緣，病人的病痊癒了，我的身體也恢復了健康，沒有留下任何瘡疤。我當時看到自己的身體完好無缺，就發起了阿耨多羅三藐三菩提心（佛教術語，指無上正等正覺，即成佛的決心）。一偈的力量尚且如此，更何況是完整地受持讀誦整部經典呢。我看到這部經典有如此的利益，更加倍地發心，希望在未來能夠成就佛道，名號為釋迦牟尼（佛教創始人）。善男子！因為這一偈的因緣力量，使我今天在大眾之中為諸天人完整地宣說這部經典。善男子！因為這個因緣，大涅槃（佛教術語，指最終的解脫）是不可思議的，成就無量無邊的功德，是諸佛如來甚深秘密的寶藏。因為這個道理，能夠受持這部經典的人，就能斷除各種惡漏。所謂的惡，包括惡象、惡馬、惡牛、惡狗，毒蛇居住的地方、長滿惡刺的土地、懸崖險岸、暴漲的迴旋水流，惡人、惡國、惡城、惡舍、惡知識等等，這些如果成為產生煩惱的因緣，菩薩就會遠離；如果不能成為煩惱的因緣，就不會遠離；如果增長有漏（佛教術語，指煩惱）就會遠離，如果不增長就不會遠離；如果造作惡法則會遠離，如果能造作善法則不會遠離。如何才是遠離呢？不是用刀劍棍棒，而是常常用正慧（佛教術語，指正確的智慧）方便地遠離它們，所以稱為正慧遠離。爲了生起善法，就要遠離惡法。菩薩摩訶薩自己觀察自己的身體，如同疾病、如同瘡疤、如同毒瘤、如同怨敵、如同射入身體的箭，是巨大的痛苦聚集，是一切惡的根本。是
【English Translation】 English version Having given all that I had, I then listened to and received this sutra with a sincere heart. At that time, I was dull-witted, and although I heard the sutra, I could only receive and remember one verse: 'The Tathagata (a title for a Buddha) attains Nirvana (a state of liberation from the cycle of birth and death), forever severing birth and death. If there is one who listens with a sincere heart, they will always obtain immeasurable joy.' Having received this verse, I immediately returned to the sick person's house. Good man! Although I gave the sick person three ounces of meat every day, because of reciting the verse, I did not feel pain, and I did not stop for a single day, completing a full month. Good man! Because of this cause, the sick person's illness was cured, and my body also recovered, without leaving any scars. When I saw that my body was complete and whole, I immediately generated the mind of Anuttara-samyak-sambodhi (the supreme enlightenment of a Buddha). The power of one verse is already like this, how much more so for fully receiving, upholding, and reciting the entire sutra. Seeing that this sutra has such benefits, I further intensified my aspiration, hoping to attain Buddhahood in the future, with the name Shakyamuni (the founder of Buddhism). Good man! Because of the power of this one verse, I am able today to fully proclaim this sutra to all the gods and humans in this assembly. Good man! Because of this cause, the Great Nirvana (the ultimate liberation) is inconceivable, accomplishing immeasurable and boundless merits, and is the profound and secret treasure of all Buddhas. Because of this principle, those who can receive and uphold this sutra can sever all evil outflows. The so-called evils include evil elephants, evil horses, evil cows, evil dogs, places where poisonous snakes dwell, land covered with evil thorns, dangerous cliffs and shores, violent and swirling waters, evil people, evil countries, evil cities, evil houses, evil teachers, and so on. If these become causes for generating afflictions, the Bodhisattva (a being on the path to Buddhahood) will distance themselves; if they cannot become causes for afflictions, they will not distance themselves; if they increase outflows (afflictions), they will distance themselves, if they do not increase, they will not distance themselves; if they create evil actions, they will distance themselves, if they can create good actions, they will not distance themselves. How is it to distance oneself? Not by using swords or sticks, but by always using right wisdom (correct understanding) and skillful means to distance oneself, therefore it is called distancing oneself with right wisdom. In order to generate good dharmas (teachings), one must distance oneself from evil dharmas. The Bodhisattva Mahasattva (a great Bodhisattva) observes their own body as if it were a disease, a sore, a tumor, an enemy, an arrow piercing the body, a great accumulation of suffering, and the root of all evils. It is
身雖復不凈如是，菩薩猶故瞻視將養。何以故？非為貪身，為善法故，為于涅槃不為生死，為常樂我凈，不為無常無樂我凈，為菩提道不為有道，為於一乘不為三乘，為三十二相八十種好微妙之身不為乃至非有想非無想身，為法輪王不為轉輪王。
「善男子！菩薩摩訶薩常當護身。何以故？若不護身命，則不全命，若不全則不能得書寫是經受持讀誦，為他廣說思惟其義，是故菩薩應善護身，以是義故，菩薩得離一切惡漏。善男子！如欲渡者應善護筏，臨路之人善護良馬，田夫種植善護糞穢，如為差毒善護毒蛇，如人為財護旃陀羅，為壞賊故將護健兒，亦如寒人愛護於火，如癩病者求于毒藥。菩薩摩訶薩亦復如是，雖見是身無量不凈具足充滿，為欲受持大涅槃經故，猶好將護不令乏少。菩薩摩訶薩觀于惡象及惡知識，等無有二。何以故？俱壞身故。菩薩摩訶薩于惡象等心無怖懼，于惡知識生畏懼心。何以故？是惡象等唯能壞身不能壞心，惡知識者二俱壞故。是惡象等唯壞一身，惡知識者壞無量善身、無量善心。是惡象等唯能破壞不凈臭身，惡知識者能壞凈身及以凈心。是惡象等能壞肉身，惡知識者壞於法身。為惡象殺不至三惡，為惡友殺必至三惡。是惡象等但為身怨，惡知識者為善法怨。是故菩薩常當遠離諸惡知
【現代漢語翻譯】 現代漢語譯本：即使身體如此不凈，菩薩仍然會照看和養護它。為什麼呢？不是因為貪愛身體，而是爲了修習善法；爲了證得涅槃，而不是爲了生死輪迴；爲了常、樂、我、凈的境界，而不是爲了無常、無樂、無我、不凈的境界；爲了菩提之道，而不是爲了有為之道；爲了唯一佛乘，而不是爲了三乘；爲了具足三十二相和八十種好微妙的身體，而不是爲了乃至非想非非想的身體；爲了成為法輪王，而不是爲了成為轉輪王。 『善男子！菩薩摩訶薩應當常常守護自己的身體。為什麼呢？如果不守護身體，就不能保全生命；如果不能保全生命，就不能書寫這部經典，受持讀誦，為他人廣說，思惟其中的含義。因此，菩薩應當好好守護身體。因為這個緣故，菩薩能夠遠離一切惡漏。善男子！就像想要渡河的人應當好好保護木筏，趕路的人應當好好保護良馬，農夫種植時應當好好保護糞肥，爲了治療毒瘡應當好好保護毒蛇，爲了求財的人應當保護旃陀羅（賤民），爲了消滅盜賊應當保護健壯的士兵，就像寒冷的人愛護火，就像麻風病人尋求毒藥一樣。菩薩摩訶薩也是如此，雖然看到這個身體充滿無量不凈，爲了受持《大涅槃經》的緣故，仍然好好地照看和保護它，不讓它有所匱乏。菩薩摩訶薩看待惡象和惡知識，認為它們沒有差別。為什麼呢？因為它們都會破壞身體。菩薩摩訶薩對於惡象等不會感到恐懼，但是對於惡知識會產生畏懼之心。為什麼呢？因為惡象等只能破壞身體，不能破壞心；而惡知識則會同時破壞身和心。惡象等只能破壞一個身體，而惡知識會破壞無量善身和無量善心。惡象等只能破壞不凈的臭身，而惡知識會破壞清凈的身體和清凈的心。惡象等能破壞肉身，而惡知識會破壞法身。被惡象殺死不會墮入三惡道，被惡友所害必定會墮入三惡道。惡象等只是身體的怨敵，而惡知識是善法的怨敵。因此，菩薩應當常常遠離各種惡知識。』
【English Translation】 English version: Even though the body is so impure, a Bodhisattva still regards and nurtures it. Why is that? It is not out of greed for the body, but for the sake of practicing good Dharma; for the attainment of Nirvana, not for the cycle of birth and death; for the state of permanence, bliss, self, and purity, not for the state of impermanence, suffering, non-self, and impurity; for the path of Bodhi, not for the path of conditioned existence; for the One Vehicle of Buddhahood, not for the Three Vehicles; for the subtle body endowed with the thirty-two marks and eighty minor characteristics, not for even the body of neither perception nor non-perception; for becoming a Dharma King, not for becoming a Wheel-Turning King. 'Good man! A Bodhisattva Mahasattva should always protect their body. Why is that? If one does not protect their body, they cannot preserve their life; if they cannot preserve their life, they cannot write this sutra, receive and uphold it, recite it, explain it widely to others, and contemplate its meaning. Therefore, a Bodhisattva should protect their body well. Because of this reason, a Bodhisattva can be free from all evil outflows. Good man! Just as one who wants to cross a river should protect their raft well, one who is traveling should protect their good horse well, a farmer should protect their manure well when planting, one should protect a poisonous snake well in order to treat a poisonous sore, one who seeks wealth should protect a Chandala (outcaste), one should protect strong soldiers in order to destroy thieves, just as a cold person cherishes fire, just as a leper seeks poison. A Bodhisattva Mahasattva is also like this; although they see that this body is filled with immeasurable impurities, for the sake of receiving and upholding the Great Nirvana Sutra, they still take good care of it and protect it, not letting it lack anything. A Bodhisattva Mahasattva views evil elephants and evil teachers as being no different. Why is that? Because they both destroy the body. A Bodhisattva Mahasattva does not feel fear towards evil elephants, but they feel fear towards evil teachers. Why is that? Because evil elephants can only destroy the body, not the mind; while evil teachers destroy both the body and the mind. Evil elephants can only destroy one body, while evil teachers destroy immeasurable good bodies and immeasurable good minds. Evil elephants can only destroy the impure, foul body, while evil teachers destroy the pure body and the pure mind. Evil elephants can destroy the physical body, while evil teachers destroy the Dharma body. Being killed by an evil elephant will not lead to the three evil realms, but being harmed by an evil friend will certainly lead to the three evil realms. Evil elephants are only enemies of the body, while evil teachers are enemies of the good Dharma. Therefore, a Bodhisattva should always stay away from all evil teachers.'
識。如是等漏凡夫不離，是故生漏。菩薩離之則不生漏。菩薩如是尚無有漏，況于如來？是故非漏。
「云何親近漏？一切凡夫，受取衣食、臥具醫藥，為身心樂，求如是物，造種種惡，不知過未，輪迴三趣，是故名漏。菩薩摩訶薩見如是過，則便遠離，若須衣時即便受取，不為身故但為於法，不長憍慢，心常卑下，不為嚴飾，但為羞恥，障諸寒暑、惡風惡雨、惡蟲蚊虻、蠅蚤蝮螫。雖受飲食，心無貪著，不為身故，常為正法，不為肌膚，但為眾生，不為憍慢，為身力故，不為怨害，為治饑瘡，雖得上味，心無貪著，受取房舍亦復如是。貪慢之結不令居心，為菩提舍遮止結賊，障惡風雨故受屋舍。求醫藥者心無貪慢，但為正法，不為壽命，為常命故。善男子！如人病瘡，為蘇麨涂，以衣裹之。為出膿血，蘇麨涂拊，為瘡愈故以藥坌之，為惡風故在深屋中。菩薩摩訶薩亦復如是，觀身是瘡故以衣覆，為九孔膿求索飲食，為惡風雨取受房舍，為四毒發求覓醫藥。菩薩受取四種供養，為菩提道，非為壽命。何以故？菩薩摩訶薩作是思惟：『我若不受是四供養，身則磨滅不得堅牢，若不堅牢則不忍苦，若不忍苦則不能得修習善法，若能忍苦則得修習無量善法。我若不能堪忍眾苦，則于苦受生瞋恚心，於樂受中生貪著心，
【現代漢語翻譯】 現代漢語譯本：
『識』。像這樣有煩惱的凡夫無法擺脫這些，所以產生煩惱。菩薩擺脫了這些就不會產生煩惱。菩薩尚且沒有煩惱，更何況是如來呢？所以說不是煩惱。
『什麼是親近煩惱？』一切凡夫，接受衣服、食物、臥具、醫藥，是爲了身心快樂，爲了追求這些東西，造作各種惡業，不知道過去和未來，在三惡道中輪迴，所以叫做煩惱。菩薩摩訶薩看到這樣的過失，就遠離這些。如果需要衣服，就接受它，不是爲了自己，而是爲了佛法；不增長驕慢，內心常常謙卑；不是爲了裝飾，而是爲了遮羞，遮擋寒冷、暑熱、惡風、惡雨、惡蟲、蚊子、蒼蠅、跳蚤、毒蟲的叮咬。即使接受飲食，內心也沒有貪戀，不是爲了自己，常常是爲了正法；不是爲了肌膚，而是爲了眾生；不是爲了驕慢，而是爲了身體的力量；不是爲了怨恨，而是爲了治療飢餓的創傷。即使得到美味，內心也沒有貪戀。接受房屋也是這樣。不讓貪婪和驕慢的束縛佔據內心，爲了菩提而捨棄，遮擋煩惱的賊寇，爲了遮擋惡風惡雨而接受房屋。尋求醫藥，內心沒有貪婪和驕慢，只是爲了正法，不是爲了壽命，是爲了常住的生命。善男子！就像人身上生了瘡，用酥油和麵粉塗抹，用衣服包裹。爲了排出膿血，用酥油和麵粉塗抹，爲了瘡癒合而用藥粉撒上，爲了躲避惡風而待在深屋裡。菩薩摩訶薩也是這樣，觀察身體是瘡，所以用衣服覆蓋；爲了九孔流出的膿液而尋求飲食；爲了躲避惡風惡雨而接受房屋；爲了四大毒素髮作而尋求醫藥。菩薩接受這四種供養，是爲了菩提道，不是爲了壽命。為什麼呢？菩薩摩訶薩這樣思考：『我如果不接受這四種供養，身體就會衰敗，不能堅固；如果不能堅固，就不能忍受痛苦；如果不能忍受痛苦，就不能修習善法；如果能忍受痛苦，就能修習無量的善法。我如果不能忍受眾多的痛苦，就會對痛苦的感受產生嗔恨心，對快樂的感受產生貪戀心，』 English version:
'Consciousness'. Ordinary beings with defilements cannot be separated from these, therefore defilements arise. Bodhisattvas, by separating from these, do not generate defilements. Bodhisattvas do not even have defilements, how much less so the Tathagata? Therefore, it is not a defilement.
'What is meant by being close to defilements?' All ordinary beings, when receiving clothing, food, bedding, and medicine, do so for the pleasure of body and mind. Seeking these things, they commit various evils, not knowing the past or future, and cycle through the three realms of suffering. Therefore, this is called defilement. Bodhisattva Mahasattvas, seeing such faults, then distance themselves. If clothing is needed, they accept it, not for themselves, but for the Dharma. They do not increase arrogance, and their hearts are always humble. They do not seek adornment, but rather to cover shame, to block cold, heat, bad winds, bad rain, bad insects, mosquitoes, flies, fleas, and the bites of venomous creatures. Even when receiving food, their hearts are without attachment, not for the sake of the body, but always for the sake of the true Dharma; not for the skin, but for the sake of sentient beings; not for arrogance, but for the strength of the body; not for resentment, but to heal the wounds of hunger. Even when receiving delicious food, their hearts are without attachment. Receiving housing is also the same. They do not allow the bonds of greed and arrogance to occupy their minds. For the sake of Bodhi, they give up, blocking the thieves of defilements. They accept housing to block bad winds and rain. When seeking medicine, their hearts are without greed and arrogance, only for the sake of the true Dharma, not for the sake of life, but for the sake of lasting life. Good man! It is like a person with a sore, who applies ghee and flour, and wraps it with clothing. To drain the pus and blood, they apply ghee and flour. To heal the sore, they sprinkle it with medicine. To avoid bad winds, they stay in a deep house. Bodhisattva Mahasattvas are also like this. They see the body as a sore, so they cover it with clothing. For the pus flowing from the nine orifices, they seek food. To avoid bad winds and rain, they accept housing. For the arising of the four poisons, they seek medicine. Bodhisattvas accept these four offerings for the path to Bodhi, not for the sake of life. Why is this? Bodhisattva Mahasattvas think like this: 'If I do not accept these four offerings, the body will decay and not be firm. If it is not firm, then I cannot endure suffering. If I cannot endure suffering, then I cannot cultivate good dharmas. If I can endure suffering, then I can cultivate immeasurable good dharmas. If I cannot endure many sufferings, then I will generate anger towards painful feelings, and generate attachment towards pleasant feelings.'
【English Translation】 "Consciousness." Such defiled ordinary beings cannot be separated from these, therefore defilements arise. Bodhisattvas, by separating from these, do not generate defilements. Bodhisattvas do not even have defilements, how much less so the Tathagata? Therefore, it is not a defilement. "What is meant by being close to defilements?" All ordinary beings, when receiving clothing, food, bedding, and medicine, do so for the pleasure of body and mind. Seeking these things, they commit various evils, not knowing the past or future, and cycle through the three realms of suffering. Therefore, this is called defilement. Bodhisattva Mahasattvas, seeing such faults, then distance themselves. If clothing is needed, they accept it, not for themselves, but for the Dharma. They do not increase arrogance, and their hearts are always humble. They do not seek adornment, but rather to cover shame, to block cold, heat, bad winds, bad rain, bad insects, mosquitoes, flies, fleas, and the bites of venomous creatures. Even when receiving food, their hearts are without attachment, not for the sake of the body, but always for the sake of the true Dharma; not for the skin, but for the sake of sentient beings; not for arrogance, but for the strength of the body; not for resentment, but to heal the wounds of hunger. Even when receiving delicious food, their hearts are without attachment. Receiving housing is also the same. They do not allow the bonds of greed and arrogance to occupy their minds. For the sake of Bodhi, they give up, blocking the thieves of defilements. They accept housing to block bad winds and rain. When seeking medicine, their hearts are without greed and arrogance, only for the sake of the true Dharma, not for the sake of life, but for the sake of lasting life. Good man! It is like a person with a sore, who applies ghee and flour, and wraps it with clothing. To drain the pus and blood, they apply ghee and flour. To heal the sore, they sprinkle it with medicine. To avoid bad winds, they stay in a deep house. Bodhisattva Mahasattvas are also like this. They see the body as a sore, so they cover it with clothing. For the pus flowing from the nine orifices, they seek food. To avoid bad winds and rain, they accept housing. For the arising of the four poisons, they seek medicine. Bodhisattvas accept these four offerings for the path to Bodhi, not for the sake of life. Why is this? Bodhisattva Mahasattvas think like this: 'If I do not accept these four offerings, the body will decay and not be firm. If it is not firm, then I cannot endure suffering. If I cannot endure suffering, then I cannot cultivate good dharmas. If I can endure suffering, then I can cultivate immeasurable good dharmas. If I cannot endure many sufferings, then I will generate anger towards painful feelings, and generate attachment towards pleasant feelings.'
若求樂不得則生無明。』是故凡夫於四供養生於有漏，菩薩摩訶薩能深觀察不生於漏。是故菩薩名為無漏，云何如來當名有漏？是故如來不名有漏。
大般涅槃經卷第二十二 大正藏第 12 冊 No. 0374 大般涅槃經
大般涅槃經卷第二十三
北涼天竺三藏曇無讖譯光明遍照高貴德王菩薩品第十之三
「複次善男子！一切凡夫雖善護身，心猶故生於三種惡覺，以是因緣，雖斷煩惱，得生非想非非想處，猶故還墮三惡道中。善男子！譬如有人渡于大海，垂至彼岸，沒水而死。凡夫之人亦復如是，垂盡三有，還墮三塗。何以故？無善覺故。何等善覺？所謂六念處。凡夫之人善心羸劣，不善熾盛，善心羸故慧心薄少，慧心薄故增長諸漏。菩薩摩訶薩慧眼清凈見三覺過，知是三覺有種種患，常與眾生作三乘怨。三覺因緣，乃令無量凡夫眾生不見佛性，無量劫中生顛倒心，謂佛世尊，無常樂我，唯有一凈，如來畢竟入于涅槃。一切眾生無常、無樂、無我、無凈，顛倒心故，言有常樂我凈。實無三乘，顛倒心故言有三乘，一實之道真實不虛，顛倒心故言無一實。是三惡覺常為諸佛及諸菩薩之所呵責，是三惡覺常害於我、或亦害他。有是三覺，一切諸惡常來隨從，是三覺者即是三縛，連綴眾
【現代漢語翻譯】 現代漢語譯本：如果追求快樂而不得，就會產生無明（avidya，指對真理的無知）。因此，凡夫對於四種供養（衣食住藥）會產生有漏（asrava，指煩惱的流出），菩薩摩訶薩能夠深入觀察，不產生有漏。所以菩薩被稱為無漏，那麼如來怎麼能被稱為有漏呢？因此，如來不被稱為有漏。
複次，善男子！一切凡夫雖然善於保護身體，心中仍然會產生三種惡覺（不善的念頭），因為這個原因，即使斷除了煩惱，得以生到非想非非想處（Naivasamjnanasamjnayatana，無色界最高層天），仍然會墮落到三惡道中。善男子！譬如有人渡過大海，快要到達彼岸時，卻溺水而死。凡夫之人也是這樣，快要脫離三有（欲界、色界、無色界）時，卻又墮入三塗（地獄、餓鬼、畜生）。為什麼呢？因為沒有善覺（kusala-samjna，指正確的念頭）。什麼是善覺呢？就是六念處（六種憶念的修行方法）。凡夫之人善心微弱，不善心熾盛，善心微弱所以智慧心也薄弱，智慧心薄弱所以增長各種煩惱。菩薩摩訶薩的慧眼清凈，能看到三種惡覺的過患，知道這三種惡覺有種種禍患，常常與眾生作三乘（聲聞乘、緣覺乘、菩薩乘）的怨敵。因為這三種惡覺的緣故，導致無量凡夫眾生不能見到佛性（Buddha-dhatu，指成佛的可能性），在無量劫中產生顛倒心，認為佛世尊是無常、無樂、無我，只有一凈，如來最終會進入涅槃。一切眾生是無常、無樂、無我、無凈，因為顛倒心的緣故，反而說有常、樂、我、凈。實際上沒有三乘，因為顛倒心的緣故，反而說有三乘，一實之道（Ekayana，指唯一的解脫之道）真實不虛，因為顛倒心的緣故，反而說沒有一實。這三種惡覺常常被諸佛和諸菩薩所呵責，這三種惡覺常常傷害自己，或者也傷害他人。有了這三種惡覺，一切惡行常常會隨之而來，這三種惡覺就是三種束縛，連線著眾生。
【English Translation】 English version: If one seeks pleasure and does not obtain it, ignorance (avidya) arises. Therefore, ordinary beings, regarding the four offerings (clothing, food, shelter, and medicine), generate outflows (asrava). Bodhisattva Mahasattvas, through deep observation, do not generate outflows. Thus, Bodhisattvas are called 'without outflows.' How then could a Tathagata be called 'with outflows'? Therefore, a Tathagata is not called 'with outflows.'
Furthermore, good man, although all ordinary beings may diligently protect their bodies, their minds still generate three evil thoughts. Because of this, even if they have severed their afflictions and are born in the realm of Neither Perception Nor Non-Perception (Naivasamjnanasamjnayatana), they still fall into the three evil paths. Good man, it is like a person crossing the great ocean who, just as they are about to reach the shore, drowns and dies. Ordinary beings are also like this: just as they are about to exhaust the three realms of existence (desire realm, form realm, formless realm), they fall back into the three evil destinies (hell, hungry ghosts, animals). Why is this? Because they lack good thoughts (kusala-samjna). What are good thoughts? They are the six mindfulnesses. The good minds of ordinary beings are weak, while their unwholesome minds are strong. Because their good minds are weak, their wisdom minds are also weak. Because their wisdom minds are weak, they increase their outflows. Bodhisattva Mahasattvas, with their pure wisdom eyes, see the faults of the three evil thoughts. They know that these three evil thoughts have various harms and are always enemies of sentient beings on the three vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana). Because of these three evil thoughts, countless ordinary beings cannot see their Buddha-nature (Buddha-dhatu). In countless kalpas, they generate inverted minds, thinking that the World Honored One is impermanent, without bliss, without self, and only pure, and that the Tathagata ultimately enters Nirvana. They think that all sentient beings are impermanent, without bliss, without self, and without purity. Because of their inverted minds, they say that there is permanence, bliss, self, and purity. In reality, there are no three vehicles. Because of their inverted minds, they say that there are three vehicles. The One Vehicle (Ekayana), the true path, is real and not false. Because of their inverted minds, they say that there is no One Vehicle. These three evil thoughts are always criticized by all Buddhas and Bodhisattvas. These three evil thoughts always harm oneself or others. With these three evil thoughts, all evil actions always follow. These three evil thoughts are the three bonds, connecting sentient beings.
生無邊生死。菩薩摩訶薩常作如是觀察三覺。菩薩或時有因緣故，應生欲覺默然不受，譬如端正凈潔之人，不受一切糞穢不凈；如熱鐵丸，人無受者；如婆羅門性，不受牛肉；如飽滿人，不受惡食；如轉輪王，不與一切旃陀羅等同坐一床。菩薩摩訶薩惡賤三覺，不受不味亦復如是。何以故？菩薩思惟：『眾生知我是良福田，我當云何受是惡法？若受惡覺則不任為眾生福田。我自不言是良福田，眾生見相便言我是。我今若起如是惡覺，則為欺誑一切眾生。我于往昔以欺誑故，無量劫中流轉生死墮三惡道。我若以噁心受人信施，一切天人及五通仙悉當證知，而見訶責。我若惡覺受人信施，或令施主果報減少或空無報。我若噁心受檀越施，則與施主而為怨仇。一切施主恒於我所起赤子想，我當云何欺誑于彼，而生怨想？何以故？或令施主不得果報或少果報故。我常自稱為出家人，夫出家者不應起惡，若起惡者則非出家。出家之人身口相應，若不相應則非出家。我棄父母兄弟妻子眷屬知識，出家修道，正是修習諸善覺時，非是修習不善覺時。譬如有人入海求寶，不取真寶，直取水精。亦如有人棄妙音樂，遊戲糞穢。如棄寶女，與婢交通。如棄金器，用於瓦盂。如棄甘露，服食毒藥。如舍親舊良善之醫，從怨惡醫，求藥而服。
【現代漢語翻譯】 現代漢語譯本：菩薩摩訶薩觀察到眾生在無邊的生死中輪迴。菩薩摩訶薩經常這樣觀察三種覺受（三覺：指欲覺、恚覺、害覺）。菩薩有時因為某些因緣，應該生起欲覺時，會默然不接受，就像端正潔凈的人，不接受一切糞穢不凈之物；像熱鐵丸，沒有人會去拿；像婆羅門（婆羅門：古印度僧侶階層）的習性，不吃牛肉；像吃飽的人，不接受惡劣的食物；像轉輪王（轉輪王：擁有統治世界的理想君主），不與旃陀羅（旃陀羅：古印度社會最低等級的人）等同坐一床。菩薩摩訶薩厭惡輕賤這三種覺受，不接受也不品味，也是如此。為什麼呢？菩薩思惟：『眾生知道我是良福田（良福田：指能為眾生帶來福報的修行人），我怎麼能接受這些惡法呢？如果接受惡覺，就不能成為眾生的福田。我即使不自稱是良福田，眾生看到我的樣子也會認為我是。我現在如果生起這樣的惡覺，就是欺騙一切眾生。我過去因為欺騙的緣故，在無量劫中流轉生死，墮入三惡道（三惡道：地獄、餓鬼、畜生）。我如果以噁心接受別人的信施，一切天人以及五通仙（五通仙：具有五種神通的仙人）都會知道，並且會責備我。我如果以惡覺接受別人的信施，可能會使施主的果報減少或者沒有果報。我如果以噁心接受施主的佈施，就會與施主結下怨仇。一切施主常常對我生起如同對待赤子般的想法，我怎麼能欺騙他們，而生起怨恨的想法呢？為什麼呢？因為可能會使施主得不到果報或者得到很少的果報。我常常自稱是出家人，出家人不應該生起惡念，如果生起惡念就不是出家人。出家人身口意應該一致，如果不一致就不是出家人。我拋棄父母兄弟妻子眷屬親友，出家修道，正是修習各種善覺的時候，而不是修習不善覺的時候。譬如有人入海求寶，不取真寶，卻取水精（水精：一種不值錢的寶石）。又如有人拋棄美妙的音樂，卻去玩弄糞穢。如同拋棄寶貴的女子，卻與婢女交合。如同拋棄金器，卻用瓦器。如同拋棄甘露，卻服用毒藥。如同捨棄親近良善的醫生，卻向怨恨的醫生求藥服用。
【English Translation】 English version: Bodhisattva Mahasattvas observe beings revolving in the boundless cycle of birth and death. Bodhisattva Mahasattvas constantly contemplate the three kinds of feelings (three feelings: referring to feelings of desire, anger, and harm). When a Bodhisattva, due to certain causes, should arise a feeling of desire, they silently do not accept it, just like a person who is upright and clean does not accept any filth or impurity; like a hot iron ball, no one would take it; like the nature of a Brahmin (Brahmin: an ancient Indian priestly class), not eating beef; like a person who is full, not accepting bad food; like a Chakravartin (Chakravartin: an ideal monarch who rules the world), not sitting on the same bed with Chandala (Chandala: the lowest class in ancient Indian society). Bodhisattva Mahasattvas despise and look down upon these three feelings, not accepting or savoring them, and it is the same. Why is that? The Bodhisattva thinks: 『Beings know that I am a field of merit (field of merit: referring to a practitioner who can bring merit to beings), how can I accept these evil dharmas? If I accept evil feelings, then I cannot be a field of merit for beings. Even if I do not call myself a field of merit, beings will think I am when they see my appearance. If I now arise such evil feelings, then I am deceiving all beings. In the past, because of deception, I have revolved in birth and death for countless kalpas, falling into the three evil paths (three evil paths: hell, hungry ghosts, and animals). If I accept offerings with an evil mind, all devas and five-penetration immortals (five-penetration immortals: immortals with five supernatural powers) will know and will rebuke me. If I accept offerings with evil feelings, it may cause the donors to have reduced or no karmic rewards. If I accept the offerings of donors with an evil mind, I will become an enemy to the donors. All donors often have thoughts of me as if I were their own child, how can I deceive them and give rise to thoughts of resentment? Why is that? Because it may cause the donors to not receive karmic rewards or receive very little. I often call myself a renunciate, a renunciate should not give rise to evil thoughts, if they give rise to evil thoughts then they are not a renunciate. A renunciate should have consistency in body, speech, and mind, if they do not have consistency then they are not a renunciate. I have abandoned my parents, siblings, wife, relatives, and friends, and have left home to cultivate the path, it is precisely the time to cultivate all good feelings, not the time to cultivate bad feelings. For example, someone enters the sea to seek treasure, but does not take real treasure, instead taking crystal (crystal: a worthless gem). It is also like someone abandoning beautiful music, but playing with filth. Like abandoning a precious woman, but having intercourse with a maid. Like abandoning a golden vessel, but using an earthenware vessel. Like abandoning nectar, but taking poison. Like abandoning a close and good doctor, but seeking medicine from a resentful doctor and taking it.
「『我亦如是，舍離大師、如來世尊甘露法味，而服魔怨種種惡覺。人身難得如優曇花，我今已得；如來難值過優曇花，我今已值；清凈法寶難得見聞，我今已聞。猶如盲龜值浮木孔。人命不停過於山水，今日雖存，明亦難保，云何縱心令住惡法？壯色不停猶如奔馬，云何恃怙而生憍慢？猶如惡鬼伺求人過，四大惡鬼亦復如是，常來伺求我之過失，云何當令惡覺發起？譬如朽宅、垂崩之屋；我命亦爾，云何起惡？我名沙門，沙門之人名覺善覺；我今乃起不善之覺，云何當得名沙門也？我名出家，出家之人名修善道；我今行惡，云何當得名為出家？我今名為真婆羅門，婆羅門者名修凈行；我今乃行不凈惡覺，云何當得名婆羅門？我今亦名剎利大姓，剎利姓者能除怨敵；我今不能除惡怨敵，云何當得名剎利姓？我名比丘，比丘之人名破煩惱；我今不破惡覺煩惱，云何當得名為比丘？世有六處，難可值遇，我今已得，云何當令惡覺居心？何等為六？一佛世難遇，二正法難聞，三怖心難生，四難生中國，五難得人身，六諸根難具。如是六事，難得已得，是故不應起于惡覺。』菩薩爾時修行如是大涅槃經，常勤觀察是諸噁心，一切凡夫不見如是噁心過患故受三覺，名為受漏。菩薩見已不受、不著、放舍不護，依八聖道，推
【現代漢語翻譯】 現代漢語譯本 『我也像這樣，捨棄了導師、如來世尊（Tathāgata，佛的稱號）的甘露法味，反而接受魔的怨恨和各種惡念。人身難得，如同優曇花（udumbara，傳說中的稀有花）一般，而我今已得到；如來難以值遇，勝過優曇花，而我今已值遇；清凈的佛法寶藏難以見聞，而我今已聽聞。這就像盲龜遇到浮木孔一樣（比喻極其難得的機緣）。人的生命不停留，比山間流水還快，今天雖然存在，明天也難以保證，怎麼能放縱內心讓它停留在惡法中呢？強壯的容顏不停留，如同奔跑的馬，怎麼能依仗它而生起驕慢呢？就像惡鬼伺機尋找人的過錯，四大惡鬼（指地、水、火、風）也是這樣，常常來伺機尋找我的過失，怎麼能讓惡念生起呢？譬如朽爛的房屋、即將倒塌的屋子；我的生命也是這樣，怎麼能生起惡念呢？我名為沙門（śrāmaṇa，佛教出家修行者），沙門之人名為覺悟善法；我如今卻生起不善的念頭，怎麼能稱得上是沙門呢？我名為出家，出家之人名為修習善道；我如今卻行惡，怎麼能稱得上是出家呢？我如今名為真正的婆羅門（brāhmaṇa，古印度祭司階層），婆羅門名為修習清凈的行為；我如今卻行不凈的惡念，怎麼能稱得上是婆羅門呢？我如今也名為剎帝利（kṣatriya，古印度武士階層）大姓，剎帝利姓的人能夠消除怨敵；我如今卻不能消除惡的怨敵，怎麼能稱得上是剎帝利姓呢？我名為比丘（bhikṣu，佛教出家男眾），比丘之人名為破除煩惱；我如今卻不破除惡唸的煩惱，怎麼能稱得上是比丘呢？世間有六種情況，難以值遇，而我今已得到，怎麼能讓惡念佔據內心呢？哪六種呢？一是佛出世難以遇到，二是正法難以聽聞，三是畏懼心難以生起，四是難以生於中國（指佛法興盛之地），五是難以得到人身，六是諸根難以具足。像這六種情況，難以得到而我已經得到，所以不應該生起惡念。』菩薩那時修行這樣的大涅槃經，常常勤奮地觀察這些噁心，一切凡夫因為不見這些噁心的過患，所以接受三種感受，稱為受漏。菩薩見到后不接受、不執著、放下不守護，依靠八聖道，推求其根本。
【English Translation】 English version 'I am also like this, having abandoned the ambrosia-like Dharma of the master, the Tathāgata (Tathāgata, an epithet of the Buddha), the World Honored One, and instead embracing the demonic resentment and various evil thoughts. Obtaining a human body is as rare as the udumbara flower (udumbara, a legendary rare flower), and I have now obtained it; encountering a Tathāgata is rarer than the udumbara flower, and I have now encountered one; the pure Dharma treasure is difficult to see and hear, and I have now heard it. It is like a blind turtle encountering a hole in a floating log (a metaphor for an extremely rare opportunity). Human life does not stay, it is faster than mountain streams, though it exists today, it is difficult to guarantee tomorrow, how can I indulge my mind to dwell in evil dharmas? A strong appearance does not stay, like a galloping horse, how can I rely on it and give rise to arrogance? Like evil ghosts seeking out people's faults, the four great evil ghosts (referring to earth, water, fire, and wind) are also like this, constantly seeking my faults, how can I allow evil thoughts to arise? Like a dilapidated house, a collapsing building; my life is also like this, how can I give rise to evil? I am called a śrāmaṇa (śrāmaṇa, a Buddhist renunciate), a śrāmaṇa is called one who is awakened to good; I now give rise to unwholesome thoughts, how can I be called a śrāmaṇa? I am called a renunciate, a renunciate is called one who cultivates the path of goodness; I now practice evil, how can I be called a renunciate? I am now called a true brāhmaṇa (brāhmaṇa, an ancient Indian priestly class), a brāhmaṇa is called one who cultivates pure conduct; I now practice impure evil thoughts, how can I be called a brāhmaṇa? I am also now called a kṣatriya (kṣatriya, an ancient Indian warrior class) of great lineage, a kṣatriya is one who can eliminate enemies; I now cannot eliminate evil enemies, how can I be called a kṣatriya? I am called a bhikṣu (bhikṣu, a Buddhist monk), a bhikṣu is called one who breaks through afflictions; I now do not break through the afflictions of evil thoughts, how can I be called a bhikṣu? There are six situations in the world that are difficult to encounter, and I have now obtained them, how can I allow evil thoughts to occupy my mind? What are the six? First, it is difficult to encounter a Buddha appearing in the world, second, it is difficult to hear the true Dharma, third, it is difficult to give rise to a sense of fear, fourth, it is difficult to be born in China (referring to the place where Buddhism flourishes), fifth, it is difficult to obtain a human body, and sixth, it is difficult for the faculties to be complete. These six situations, difficult to obtain, I have already obtained, therefore, I should not give rise to evil thoughts.』 The Bodhisattva at that time, practicing this Great Nirvana Sutra, constantly diligently observes these evil thoughts. All ordinary beings, because they do not see the faults of these evil thoughts, therefore accept the three feelings, called the outflows of feeling. The Bodhisattva, having seen this, does not accept, does not cling, releases and does not protect, relying on the Eightfold Noble Path, seeks its root.
之令去、斬之令斷，是故菩薩無有受漏，云何當言如來有漏？以是義故，如來世尊非是有漏。
「複次善男子！凡夫若遇身心苦惱起種種惡，若得身病，若得心病，令身、口、意，作種種惡，以作惡故輪迴三趣具受諸苦。何以故？凡夫之人無念慧故，是故生於種種諸漏，是名念漏。菩薩摩訶薩常自思惟：『我從往昔無數劫來，為是身心造種種惡，以是因緣，流轉生死在三惡道，具受眾苦，遂令我遠三乘正路。』菩薩以是惡因緣故，於己身心生大怖畏，舍離眾惡，趣向善道。善男子！譬如有王，以四毒蛇盛之一篋，令人瞻養，餵飼臥起，摩洗其身，若令一蛇生瞋恚者，我當準法戮之都市。爾時其人聞王切令，心生惶怖，舍篋逃走。王時復遣五旃陀羅拔刀隨後，其人回顧見后五人，遂疾捨去。是時五人以惡方便，藏所持刀，密遣一人詐為親善，而語之言：『汝可還來。』其人不信，投一聚落，欲自隱匿。既入聚中，窺看諸舍都不見人，執捉𤬪器悉空無物，既不見人，求物不得，即便坐地，聞空中聲：『咄哉，男子！此聚空曠，無有居民。今夜當有六大賊來，汝設遇者命將不全，汝當云何而得免之？』爾時其人恐怖遂增，復舍而去。路值一河，其河漂急，無有船筏，以怖畏故，即取種種草木為筏。復更思惟：『我設住
【現代漢語翻譯】 現代漢語譯本：使之離去，斬斷它，因此菩薩沒有煩惱的泄漏，怎麼能說如來有煩惱的泄漏呢？因為這個道理，如來世尊不是有煩惱的泄漏。 再者，善男子！凡夫如果遇到身心苦惱，就會生起種種惡念，如果身體生病，或者心裡生病，就會讓身、口、意做出種種惡事，因為做了惡事，就會在三惡道中輪迴，承受各種痛苦。為什麼呢？因為凡夫沒有正念和智慧，所以會產生各種煩惱的泄漏，這叫做念漏。菩薩摩訶薩常常自己思考：『我從過去無數劫以來，爲了這個身心造作了種種惡業，因為這個因緣，在生死中流轉，在三惡道中承受各種痛苦，以至於讓我遠離了三乘（聲聞乘、緣覺乘、菩薩乘）的正道。』菩薩因為這個惡的因緣，對自己的身心產生極大的恐懼，捨棄各種惡行，走向善道。善男子！譬如有一個國王，把四條毒蛇放在一個箱子里，讓人看管飼養，餵食、睡覺、起床、擦洗蛇身，如果讓其中一條蛇生起嗔恨心，我就要依法在都市裡處死他。那時，那個人聽到國王嚴厲的命令，心裡感到恐懼，就捨棄箱子逃走了。國王又派遣五個旃陀羅（賤民，負責處刑的人）拿著刀在後面追趕，那個人回頭看到後面的五個人，就趕緊逃走了。這時，五個人用不好的方法，藏起所拿的刀，秘密地派一個人假裝親善，對他說：『你可以回來。』那個人不相信，投奔到一個村落，想要躲藏起來。進入村落後，窺視各家各戶，都沒有看到人，拿起陶器，裡面都是空的，什麼都沒有。既然看不到人，求物也得不到，就坐在地上，聽到空中傳來聲音：『喂，男子！這個村落空曠，沒有居民。今晚將有六個大盜來，你如果遇到他們，性命將不保全，你該怎麼辦才能免於災難呢？』那時，那個人恐懼更加增加，又捨棄村落離開了。在路上遇到一條河流，河水湍急，沒有船隻和木筏，因為恐懼的緣故，就取來各種草木做成木筏。又思考：『如果我住在
【English Translation】 English version: To make it go away, to cut it off, therefore Bodhisattvas have no outflows, how can it be said that the Tathagata has outflows? Because of this meaning, the World Honored One, the Tathagata, is not with outflows. Furthermore, good man! If ordinary people encounter physical and mental suffering, they will give rise to various evils. If they get sick in body or mind, they will cause their body, mouth, and mind to do various evil deeds. Because they have done evil deeds, they will revolve in the three evil realms and endure all kinds of suffering. Why is this? Because ordinary people have no mindfulness and wisdom, therefore they give rise to various outflows, which are called outflows of mindfulness. Bodhisattvas Mahasattvas always contemplate: 'From countless kalpas in the past, I have committed various evils for the sake of this body and mind. Because of this cause, I have been transmigrating in birth and death in the three evil paths, enduring all kinds of suffering, which has led me far away from the right path of the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna).' Because of this evil cause, Bodhisattvas generate great fear for their own body and mind, abandon all evils, and turn towards the path of goodness. Good man! It is like a king who puts four poisonous snakes in a basket and orders a person to look after them, feeding them, sleeping, getting up, and washing their bodies. If one of the snakes generates anger, I will execute him in the city according to the law. At that time, the person, hearing the king's strict order, felt fear in his heart and abandoned the basket and fled. The king then sent five Caṇḍālas (outcasts, executioners) with swords to pursue him. The person looked back and saw the five people behind him, and quickly fled. At this time, the five people used evil means, hid the swords they were carrying, and secretly sent one person to pretend to be friendly and said to him: 'You can come back.' The person did not believe him and fled to a village, wanting to hide. After entering the village, he looked into each house and saw no one. He picked up pottery vessels, and they were all empty, with nothing in them. Since he saw no one and could not find anything, he sat on the ground and heard a voice in the air: 'Hey, man! This village is empty, with no residents. Tonight, six great thieves will come. If you encounter them, your life will not be safe. How can you escape this disaster?' At that time, the person's fear increased, and he left the village again. On the road, he encountered a river, the river was rapid, and there were no boats or rafts. Because of fear, he took various grasses and trees to make a raft. He thought again: 'If I stay
此，當爲毒蛇、五旃陀羅、一詐親者、及六大賊之所危害。若渡此河，筏不可依，當沒水死。寧沒水死，終不為彼蛇賊所害。』即推草筏，置之水中，身猗其上，手抱腳踏，截流而渡。既達彼岸，安隱無患，心意泰然，怖恐消除。
「菩薩摩訶薩得聞受持大涅槃經，觀身如篋，地水火風如四毒蛇——見毒、觸毒、氣毒、嚙毒——一切眾生遇是四毒故喪其命。眾生四大亦復如是，或見為惡、或觸為惡、或氣為惡、或嚙為惡，以是因緣遠離眾善。複次善男子！菩薩摩訶薩觀四毒蛇有四種姓，所謂剎利、婆羅門、毗舍、首陀。是四大蛇亦復如是，有四種性，堅性、濕性、熱性、動性，是故菩薩觀是四大與四毒蛇同其種性。複次善男子！菩薩摩訶薩觀是四大如四毒蛇。云何為觀？是四毒蛇常伺人便，何時當視？何時當觸？何時當𡃧？何時當嚙？四大毒蛇亦復如是，常伺眾生求其短缺。若為四蛇之所殺者，終不至於三惡道中；若為四大之所殺害，必至三惡道，定無有疑。是四毒蛇雖復瞻養，亦欲殺人；四大亦爾，雖常供給，亦常牽人造作眾惡。是四毒蛇若一瞋者則能殺人；四大之性亦復如是，若一大發亦能害人。是四毒蛇雖同一處，四心各異；四大毒蛇亦復如是，雖同一處，性各別異。是四毒蛇雖復恭敬，難可親近；四大
【現代漢語翻譯】 現代漢語譯本：『這就像被毒蛇、五種旃陀羅（賤民）、一個虛偽的親人以及六個大盜所危害。如果渡過這條河，依靠木筏是不可靠的，會溺水而死。寧願溺水而死，也終究不能被那些蛇賊所害。』於是他推著草筏，放入水中，身體倚靠在上面，手抱腳踏，橫渡河流。到達彼岸后，安穩無憂，心意泰然，恐懼消除。 菩薩摩訶薩（偉大的菩薩）聽聞並受持《大涅槃經》，觀察身體如同一個箱子，地、水、火、風如同四條毒蛇——見毒、觸毒、氣毒、嚙毒——一切眾生因為遇到這四種毒而喪命。眾生的四大也是如此，或者因為看見而產生惡，或者因為接觸而產生惡，或者因為氣息而產生惡，或者因為咬噬而產生惡，因為這些原因而遠離各種善行。再次，善男子！菩薩摩訶薩觀察四條毒蛇有四種姓，即剎利（貴族）、婆羅門（祭司）、毗舍（商人）、首陀（奴隸）。這四大蛇也是如此，有四種性質，堅硬的性質、濕潤的性質、熱的性質、運動的性質，所以菩薩觀察這四大與四條毒蛇具有相同的性質。再次，善男子！菩薩摩訶薩觀察這四大如同四條毒蛇。如何觀察呢？這四條毒蛇常常伺機尋找人的破綻，什麼時候看？什麼時候觸碰？什麼時候呼吸？什麼時候咬噬？四大毒蛇也是如此，常常伺機尋找眾生的缺點。如果被四條蛇所殺，最終不會墮入三惡道中；如果被四大所殺害，必定墮入三惡道，毫無疑問。這四條毒蛇即使被供養，也想要殺人；四大也是如此，即使常常供給，也常常牽引人造作各種惡行。這四條毒蛇如果一生氣就能殺人；四大的性質也是如此，如果一大發作也能害人。這四條毒蛇雖然在同一個地方，但四種心各不相同；四大毒蛇也是如此，雖然在同一個地方，但性質各不相同。這四條毒蛇即使恭敬，也難以親近；四大
【English Translation】 English version: 『This is like being harmed by poisonous snakes, five Chandala (outcasts), a deceitful relative, and six great thieves. If one crosses this river, relying on a raft is unreliable, and one will drown. It is better to drown than to be harmed by those snake-thieves.』 Then he pushed the grass raft into the water, leaned his body on it, embraced with his hands and stepped with his feet, and crossed the stream. Having reached the other shore, he was safe and without worry, his mind was at peace, and his fear was eliminated. A Bodhisattva Mahasattva (great Bodhisattva), having heard and received the Great Nirvana Sutra, observes the body as a box, and earth, water, fire, and wind as four poisonous snakes—seeing poison, touching poison, breathing poison, and biting poison—all sentient beings lose their lives because of encountering these four poisons. The four great elements of sentient beings are also like this, either evil arises from seeing, or evil arises from touching, or evil arises from breathing, or evil arises from biting, and because of these reasons, they are far from all good deeds. Furthermore, good man! A Bodhisattva Mahasattva observes that the four poisonous snakes have four castes, namely Kshatriya (nobles), Brahmin (priests), Vaishya (merchants), and Shudra (slaves). These four great snakes are also like this, having four natures: the nature of hardness, the nature of wetness, the nature of heat, and the nature of movement. Therefore, the Bodhisattva observes that these four great elements have the same nature as the four poisonous snakes. Furthermore, good man! A Bodhisattva Mahasattva observes these four great elements as four poisonous snakes. How does one observe? These four poisonous snakes are always looking for people's weaknesses, when to look? When to touch? When to breathe? When to bite? The four great poisonous snakes are also like this, always looking for the shortcomings of sentient beings. If one is killed by the four snakes, one will not ultimately fall into the three evil realms; if one is killed by the four great elements, one will certainly fall into the three evil realms, without any doubt. These four poisonous snakes, even if they are cared for, still want to kill people; the four great elements are also like this, even if they are constantly provided for, they still constantly lead people to commit various evil deeds. If these four poisonous snakes get angry, they can kill people; the nature of the four great elements is also like this, if one of them flares up, it can also harm people. Although these four poisonous snakes are in the same place, their four minds are different; the four great poisonous snakes are also like this, although they are in the same place, their natures are different. Even if these four poisonous snakes are respectful, they are difficult to approach; the four great elements
毒蛇亦復如是，雖復恭敬亦難親近。是四毒蛇若害人時，或有沙門、婆羅門等，若以咒藥則可療治；四大殺人，雖有沙門、婆羅門等神咒良藥，則不能治。如自喜人聞四毒蛇氣臭可惡，則便遠離；諸佛菩薩亦復如是，聞四大臭，即便遠離。爾時菩薩復更思惟四大毒蛇，生大怖畏，背之馳走，修八聖道。
「五旃陀羅即是五陰。云何菩薩觀於五陰如旃陀羅？旃陀羅者，常能令別人恩愛別離、怨憎集會。五陰亦爾，令人貪近不善之法，遠離一切純善之法。複次善男子！如旃陀羅，種種器仗以自莊嚴，若刀、若楯、若弓、若箭、若鎧、若槊，能害於人。五陰亦爾，以諸煩惱牢自莊嚴，害諸癡人，令墮諸有。善男子！如旃陀羅，有過之人得便害之；五陰亦爾，有諸結過，常能害人。以是義故，菩薩深觀五陰如旃陀羅。複次菩薩觀察五陰如旃陀羅：旃陀羅人無慈愍心，怨親俱害；五陰亦爾，無慈愍心，善惡俱害。如旃陀羅惱一切人；五陰亦爾，以諸煩惱，常惱一切生死眾生。是故菩薩觀於五陰如旃陀羅。複次菩薩觀察五陰如旃陀羅：旃陀羅人常懷害心；五陰亦爾，常懷諸結惱害之心。如人無足刀杖侍從，當知必為旃陀羅人之所殺害；眾生亦爾，無足、無刀、無有侍從，則為五陰之所賊害。足名為戒，刀名為慧，侍從名為善
【現代漢語翻譯】 現代漢語譯本：毒蛇也是這樣，即使恭敬對待也很難親近。這四種毒蛇如果傷害人，或許有沙門（出家修道者）、婆羅門（祭司）等，可以用咒語或藥物來治療；但四大（地、水、火、風）如果殺人，即使有沙門、婆羅門等的神咒良藥，也不能治癒。就像喜歡自己的人聞到四種毒蛇的氣味臭穢可憎，就會立刻遠離；諸佛菩薩也是這樣，聞到四大臭穢，也會立刻遠離。那時，菩薩又進一步思惟四大毒蛇，產生極大的恐懼，背離它們而逃走，修習八聖道。 『五旃陀羅（賤民）』就是五陰（色、受、想、行、識）。菩薩如何觀察五陰如同旃陀羅呢？旃陀羅常常使別人恩愛分離、怨恨憎惡。五陰也是這樣，使人貪戀不善之法，遠離一切純善之法。再者，善男子！如同旃陀羅，用各種器械來裝飾自己，如刀、盾、弓、箭、鎧甲、長矛，能傷害人。五陰也是這樣，用各種煩惱牢固地裝飾自己，傷害那些愚癡的人，使他們墮入各種存在（三有）。善男子！如同旃陀羅，有過錯的人就會被他傷害；五陰也是這樣，有各種結縛的過錯，常常能傷害人。因為這個緣故，菩薩深刻地觀察五陰如同旃陀羅。再者，菩薩觀察五陰如同旃陀羅：旃陀羅人沒有慈悲憐憫之心，怨恨和親近的人都傷害；五陰也是這樣，沒有慈悲憐憫之心，善人和惡人都傷害。如同旃陀羅惱害一切人；五陰也是這樣，用各種煩惱，常常惱害一切生死眾生。所以菩薩觀察五陰如同旃陀羅。再者，菩薩觀察五陰如同旃陀羅：旃陀羅人常常懷有傷害之心；五陰也是這樣，常常懷有各種結縛惱害之心。如同人沒有腳、沒有刀杖侍從，應當知道必定會被旃陀羅人所殺害；眾生也是這樣，沒有腳、沒有刀、沒有侍從，就會被五陰所賊害。腳名為戒，刀名為慧，侍從名為善
【English Translation】 English version: Poisonous snakes are also like this; even if treated with respect, they are difficult to approach. If these four poisonous snakes harm people, perhaps there are Shramanas (ascetics) or Brahmins (priests) who can cure them with mantras or medicine; but if the four great elements (earth, water, fire, wind) kill people, even the divine mantras and good medicines of Shramanas and Brahmins cannot cure them. Just as people who like themselves, upon smelling the foul and disgusting odor of the four poisonous snakes, will immediately stay away; so too, the Buddhas and Bodhisattvas, upon smelling the foulness of the four great elements, will immediately stay away. At that time, the Bodhisattva further contemplated the four poisonous snakes, generating great fear, turning away from them and fleeing, and cultivating the Eightfold Noble Path. 'The five Chandala (outcasts)' are the five skandhas (form, feeling, perception, mental formations, consciousness). How does the Bodhisattva observe the five skandhas as Chandala? Chandala often cause the separation of love and affection, and the generation of hatred and resentment. The five skandhas are also like this, causing people to crave unwholesome dharmas and to stay away from all pure and wholesome dharmas. Furthermore, good man! Like Chandala, who adorn themselves with various weapons, such as knives, shields, bows, arrows, armor, and spears, which can harm people. The five skandhas are also like this, firmly adorning themselves with various afflictions, harming those who are ignorant, causing them to fall into various existences (the three realms). Good man! Like Chandala, those who have faults will be harmed by them; the five skandhas are also like this, having the faults of various fetters, they can always harm people. For this reason, the Bodhisattva deeply observes the five skandhas as Chandala. Furthermore, the Bodhisattva observes the five skandhas as Chandala: Chandala people have no compassion, harming both those they hate and those they are close to; the five skandhas are also like this, having no compassion, harming both the good and the bad. Just as Chandala trouble all people; the five skandhas are also like this, with various afflictions, constantly troubling all sentient beings in birth and death. Therefore, the Bodhisattva observes the five skandhas as Chandala. Furthermore, the Bodhisattva observes the five skandhas as Chandala: Chandala people always harbor harmful intentions; the five skandhas are also like this, always harboring the intention to harm with various fetters. Just as a person without feet, without weapons, and without attendants, should know that they will certainly be killed by Chandala people; sentient beings are also like this, without feet, without weapons, and without attendants, they will be harmed by the five skandhas. Feet are called precepts, weapons are called wisdom, and attendants are called good
知識也，無此三事故，為五陰之所賊害。是故菩薩觀於五陰如旃陀羅。
「複次善男子！菩薩摩訶薩觀察五陰過旃陀羅。何以故？眾生若為五旃陀羅之所殺者，不墮地獄，為陰殺者則墮地獄，以是義故，菩薩觀陰過旃陀羅。作是觀已而作愿言：『我寧終身近旃陀羅，不能暫時近於五陰。旃陀羅者，唯能害於欲界癡人；是五陰賊，遍害三界凡夫眾生。旃陀羅人唯能殺戮有罪之人；是五陰賊不問眾生有罪無罪，悉能害之。旃陀羅人不害衰老、婦女、稚小；是五陰賊不問眾生老稚、婦女，一切悉害。』是故菩薩深觀此陰過旃陀羅，是故發願，寧當終身近旃陀羅，不能暫時親近五陰。複次善男子！旃陀羅者唯害他人，終不自害；五陰之賊自害、害他，過旃陀羅。旃陀羅人可以善言、錢財、寶貨求而得脫；五陰不爾，不可強以善言誘喻、錢財寶貨求而得脫。旃陀羅人於四時中不必常殺；五陰不爾，常于唸唸害諸眾生。旃陀羅人唯在一處可有逃避；五陰不爾，遍一切處，無可逃避。旃陀羅人雖復害人，害已不隨；五陰不爾，殺眾生已隨逐不離。是故菩薩寧以終身近旃陀羅，不能暫時近於五陰。有智之人以善方便得脫五陰。善方便者，即八聖道、六波羅蜜、四無量心，以是方便而得解脫，身心不為五陰所害。何以故？身如金剛
【現代漢語翻譯】 現代漢語譯本：如果知識沒有這三種過失，就不會被五陰所侵害。因此，菩薩觀察五陰如同旃陀羅（賤民）。 『再者，善男子！菩薩摩訶薩觀察五陰比旃陀羅更可怕。為什麼呢？眾生如果被五種旃陀羅所殺，不會墮入地獄；但被五陰所殺，則會墮入地獄。因為這個原因，菩薩認為五陰比旃陀羅更可怕。這樣觀察后，菩薩發願說：『我寧願終身接近旃陀羅，也不能暫時接近五陰。旃陀羅只會傷害欲界的愚癡之人；而五陰之賊，則會遍害三界的所有凡夫眾生。旃陀羅只會殺戮有罪之人；而五陰之賊不問眾生有罪無罪，都能傷害他們。旃陀羅不會傷害衰老、婦女、幼小；而五陰之賊不問眾生老幼、婦女，一切都能傷害。』因此，菩薩深刻地觀察到五陰比旃陀羅更可怕，所以發願，寧願終身接近旃陀羅，也不能暫時親近五陰。再者，善男子！旃陀羅只會傷害他人，終究不會傷害自己；而五陰之賊既傷害自己，也傷害他人，比旃陀羅更可怕。旃陀羅可以通過善言、錢財、寶物來求得脫身；而五陰則不然，不能用善言誘導、錢財寶物來求得脫身。旃陀羅在一年四季中不一定經常殺人；而五陰則不然，常常在念念之間傷害眾生。旃陀羅可以在一處逃避；而五陰則不然，遍佈一切處，無處可逃。旃陀羅即使傷害了人，傷害之後也不會跟隨；而五陰則不然，殺害眾生後會跟隨不離。因此，菩薩寧願終身接近旃陀羅，也不能暫時接近五陰。有智慧的人可以通過善巧方便來脫離五陰。善巧方便就是八聖道、六波羅蜜、四無量心，通過這些方便可以得到解脫，身心不會被五陰所害。為什麼呢？身體如同金剛。
【English Translation】 English version: If knowledge is without these three faults, it will not be harmed by the five skandhas (aggregates). Therefore, a Bodhisattva observes the five skandhas as if they were a Chandala (outcaste). 『Furthermore, good man! A Bodhisattva Mahasattva observes the five skandhas as being more terrible than a Chandala. Why is that? If beings are killed by the five Chandalas, they will not fall into hell; but if they are killed by the skandhas, they will fall into hell. For this reason, a Bodhisattva considers the skandhas to be more terrible than a Chandala. Having observed this, the Bodhisattva makes a vow, saying: 『I would rather be close to a Chandala for my whole life than be close to the five skandhas even for a moment. A Chandala only harms foolish people in the desire realm; but the thieves of the five skandhas harm all ordinary beings in the three realms. A Chandala only kills those who are guilty; but the thieves of the five skandhas harm all beings, whether they are guilty or not. A Chandala does not harm the old, women, or the young; but the thieves of the five skandhas harm all beings, old or young, women, everything. Therefore, a Bodhisattva deeply observes that these skandhas are more terrible than a Chandala, and so makes a vow, preferring to be close to a Chandala for his whole life than to be close to the five skandhas even for a moment. Furthermore, good man! A Chandala only harms others, never harming themselves; but the thieves of the five skandhas harm both themselves and others, making them more terrible than a Chandala. One can seek to escape from a Chandala through kind words, money, and treasures; but not so with the five skandhas, one cannot escape them by kind words, money, or treasures. A Chandala does not necessarily kill often throughout the four seasons; but not so with the five skandhas, they constantly harm beings in every moment. One can escape from a Chandala in one place; but not so with the five skandhas, they are everywhere, and there is no escape. Even if a Chandala harms someone, they do not follow after the harm; but not so with the five skandhas, after killing beings, they follow and do not leave. Therefore, a Bodhisattva would rather be close to a Chandala for his whole life than be close to the five skandhas even for a moment. A wise person can escape the five skandhas through skillful means. Skillful means are the Eightfold Noble Path, the Six Paramitas (perfections), and the Four Immeasurable Minds. Through these means, one can attain liberation, and the body and mind will not be harmed by the five skandhas. Why is that? The body is like a diamond.'
，心如虛空，是故身心難可沮壞。以是義故，菩薩觀陰成就種種諸不善法，生大怖畏，修八聖道。亦如彼人畏四毒蛇、五旃陀羅，涉路而去，無所顧留。
「詐親善者，名為貪愛。菩薩摩訶薩深觀愛結，如怨詐親，若知實者則無能為，若不能知必為所害。貪愛亦爾，若知其性，則不能令眾生輪轉生死苦中，如其不知，輪迴六趣具受眾苦。何以故？愛之為病，難捨離故。如怨詐親難可遠離，怨詐親者，常伺人便，令愛別離，怨憎合會。愛亦如是，令人遠離一切善法，近於一切不善之法。以是義故，菩薩摩訶薩深觀貪愛，如怨詐親。見不見故，聞不聞故，如凡夫人見生死過，雖有智慧以癡覆故，后還不見。聲聞緣覺亦復如是，雖見不見，雖聞不聞。何以故？以愛心故。所以者何？見生死過，不能疾至阿耨多羅三藐三菩提。以是義故，菩薩摩訶薩觀此愛結如怨詐親。云何名為怨詐親相？如怨不實詐現實相，不可親近詐現近相，實是不善詐現善相，實是不愛詐為愛相。何以故？常伺人便，欲為害故。愛亦如是，常為眾生非實詐實、非近詐近、非善詐善、非愛詐愛，常誑一切，輪迴生死。以是義故，菩薩觀愛如怨詐親。怨詐親者，但見身口，不睹其心，是故能誑；愛亦如是，唯為虛誑，實不可得，是故能惑一切眾生。怨詐
【現代漢語翻譯】 現代漢語譯本：心如同虛空一般，因此身心難以被摧毀。基於這個道理，菩薩觀察五蘊（陰，指色、受、想、行、識五種構成人身心的要素）的成就，會產生種種不善之法，從而產生巨大的恐懼，因此修習八聖道。也像那個人畏懼四條毒蛇和五個旃陀羅（旃陀羅，古印度社會中從事被認為不潔職業的賤民），在路上行走，不敢有絲毫的停留。 『偽裝成親善的人』，被稱為貪愛。菩薩摩訶薩（摩訶薩，意為大菩薩）深刻地觀察愛結，如同怨恨偽裝成親近，如果知道真相就無法被其所害，如果不知道就必定會被其所害。貪愛也是如此，如果知道它的本性，就不能使眾生在生死輪迴的痛苦中打轉，如果不知道，就會在六道輪迴中承受各種痛苦。為什麼呢？因為愛的病難以捨棄。如同怨恨偽裝成親近難以遠離，怨恨偽裝成親近的人，常常伺機而動，使人愛別離，怨憎會。愛也是如此，使人遠離一切善法，接近一切不善之法。基於這個道理，菩薩摩訶薩深刻地觀察貪愛，如同怨恨偽裝成親近。因為看見卻又像沒看見，聽見卻又像沒聽見，如同凡夫俗子看見生死的過患，雖然有智慧卻被愚癡所覆蓋，之後又看不見。聲聞（聲聞，聽聞佛陀教誨而得道者）緣覺（緣覺，不依佛陀教誨，通過自身修行而得道者）也是如此，雖然看見卻又像沒看見，雖然聽見卻又像沒聽見。為什麼呢？因為有愛心。所以說，看見生死的過患，卻不能迅速達到阿耨多羅三藐三菩提（阿耨多羅三藐三菩提，無上正等正覺，即佛的智慧）。基於這個道理，菩薩摩訶薩觀察這個愛結如同怨恨偽裝成親近。什麼是怨恨偽裝成親近的相貌呢？如同怨恨不真實地偽裝成真實的樣子，不可親近卻偽裝成可以親近的樣子，實際上是不善卻偽裝成善良的樣子，實際上是不愛卻偽裝成愛的樣子。為什麼呢？因為常常伺機而動，想要加害於人。愛也是如此，常常使眾生把不真實的偽裝成真實的，把不親近的偽裝成親近的，把不善良的偽裝成善良的，把不愛的偽裝成愛的，常常欺騙一切，在生死中輪迴。基於這個道理，菩薩觀察愛如同怨恨偽裝成親近。怨恨偽裝成親近的人，只看得到他的身口，看不到他的內心，因此能夠欺騙人；愛也是如此，只是虛假的欺騙，實際上是不可得的，因此能夠迷惑一切眾生。怨恨偽裝成親近的人
【English Translation】 English version: The mind is like empty space, therefore the body and mind are difficult to destroy. Because of this principle, when a Bodhisattva observes the accomplishment of the skandhas (the five aggregates: form, feeling, perception, mental formations, and consciousness), various unwholesome dharmas arise, causing great fear, and thus they cultivate the Eightfold Noble Path. It is also like a person who fears four poisonous snakes and five Chandalas (Chandalas, in ancient Indian society, were outcasts who performed unclean jobs), walking on the road without any hesitation or lingering. 『Those who pretend to be kind』 are called craving. A Bodhisattva Mahasattva (Mahasattva, meaning great Bodhisattva) deeply observes the knot of attachment, like an enemy pretending to be a friend. If one knows the truth, one cannot be harmed; if one does not know, one will surely be harmed. Craving is also like this; if one knows its nature, it cannot cause sentient beings to revolve in the suffering of birth and death; if one does not know, one will endure all kinds of suffering in the six realms of reincarnation. Why is this so? Because the disease of craving is difficult to abandon. Just as an enemy pretending to be a friend is difficult to stay away from, an enemy pretending to be a friend always seeks opportunities to cause separation from loved ones and encounters with those one hates. Craving is also like this, causing people to stay away from all wholesome dharmas and approach all unwholesome dharmas. Because of this principle, a Bodhisattva Mahasattva deeply observes craving, like an enemy pretending to be a friend. Because one sees but it is like not seeing, hears but it is like not hearing, just as ordinary people see the faults of birth and death, although they have wisdom, it is covered by ignorance, and later they do not see it again. Sravakas (Sravakas, those who attain enlightenment by hearing the Buddha's teachings) and Pratyekabuddhas (Pratyekabuddhas, those who attain enlightenment through their own practice without relying on the Buddha's teachings) are also like this, although they see, it is like not seeing, although they hear, it is like not hearing. Why is this so? Because of the mind of craving. Therefore, seeing the faults of birth and death, they cannot quickly reach Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, the unsurpassed, complete, and perfect enlightenment, the wisdom of the Buddha). Because of this principle, a Bodhisattva Mahasattva observes this knot of craving as an enemy pretending to be a friend. What is the appearance of an enemy pretending to be a friend? It is like an enemy falsely pretending to be real, pretending to be approachable when they are not, pretending to be good when they are actually not, pretending to be loving when they are actually not. Why is this so? Because they are always looking for opportunities to harm people. Craving is also like this, always making what is unreal appear real to sentient beings, making what is not close appear close, making what is not good appear good, making what is not loving appear loving, always deceiving everyone, causing them to revolve in birth and death. Because of this principle, a Bodhisattva observes craving as an enemy pretending to be a friend. An enemy pretending to be a friend, one only sees their body and mouth, but not their heart, therefore they can deceive; craving is also like this, it is only false deception, and is actually unattainable, therefore it can delude all sentient beings. An enemy pretending to be a friend
親者，有始有終，易可遠離；愛不如是，無始無終，難可遠離。怨詐親者，遠則難知，近則易知；愛不如是，近尚難知，況復遠耶？以是義故，菩薩觀愛過於詐親。一切眾生以愛結故，遠大涅槃，近於生死，遠常樂我凈，近無常、苦、無我、不凈，是故我于處處經中說為三垢。于現在事，以無明故，不見過患，不能捨離愛怨詐親，終不能害有智之人。是故菩薩深觀此愛，生大怖畏，修八聖道，猶如彼人畏四毒蛇、五旃陀羅及一詐親，涉路不回。
「空聚落者即是六入。菩薩摩訶薩觀內六入空無所有，猶如空聚，如彼怖人既入聚已，乃至不見有一居人，遍捉𤬪器，不得一物。菩薩亦爾，諦觀六入空無所有，不見眾生一物之實，是故菩薩觀內六入空無所有，如彼空聚。善男子！彼空聚落，群賊遠望，終不生於虛空之想。凡夫之人亦復如是，於六入聚不生空想，以其不能生空想故，輪迴生死受無量苦。善男子！群賊既至乃生空想，菩薩亦爾，觀此六入常生空想，生空想故，則不輪迴生死受苦。菩薩摩訶薩於此六入常無顛倒，無顛倒故，是故不復輪迴生死。複次善男子！如有群賊入此空聚則得安樂，煩惱諸賊亦復如是，入此六入則得安樂。如賊住空聚，心無所畏，煩惱群賊亦復如是，住是六入，亦無所畏。如彼空聚，乃
【現代漢語翻譯】 現代漢語譯本：親近之人，有開始也有結束，容易遠離；愛不是這樣，無始無終，難以遠離。怨恨虛偽的親近之人，遠離則難以瞭解，親近則容易瞭解；愛不是這樣，親近尚且難以瞭解，何況是遠離呢？因為這個道理，菩薩觀察愛勝過虛偽的親近。一切眾生因為愛的束縛，遠離偉大的涅槃（不生不滅的境界），接近生死輪迴，遠離常、樂、我、凈（永恒的快樂、真我、清凈），接近無常、苦、無我、不凈（變化無常的痛苦、無我、不潔凈），因此我在各處經典中說愛是三種污垢。在現在的事情上，因為無明（對事物真相的迷惑），看不見愛的過患，不能捨棄愛、怨恨、虛偽的親近，最終不能傷害有智慧的人。因此菩薩深刻地觀察這種愛，產生巨大的恐懼，修習八聖道（達到解脫的八種正確方法），就像那個人害怕四種毒蛇、五種旃陀羅（賤民）和一個虛偽的親近之人，走在路上不回頭。 『空聚落』指的是六入（眼、耳、鼻、舌、身、意六種感覺器官）。菩薩摩訶薩觀察內在的六入空無所有，就像空曠的村落，如同那個害怕的人進入村落後，甚至看不到一個居民，到處尋找器皿，卻得不到一件東西。菩薩也是這樣，仔細觀察六入空無所有，看不到眾生有一點真實的東西，因此菩薩觀察內在的六入空無所有，如同空曠的村落。善男子！那個空曠的村落，強盜遠遠望見，最終不會產生虛空的念頭。凡夫俗人也是這樣，對於六入的聚集不產生空性的想法，因為他們不能產生空性的想法，所以在生死輪迴中遭受無量的痛苦。善男子！強盜到了那裡才產生空性的想法，菩薩也是這樣，觀察這六入常常產生空性的想法，因為產生空性的想法，就不會在生死輪迴中受苦。菩薩摩訶薩對於這六入常常沒有顛倒的認識，因為沒有顛倒的認識，所以不再在生死輪迴中。再次，善男子！如果有一群強盜進入這個空曠的村落就會感到安樂，煩惱的強盜也是這樣，進入這六入就會感到安樂。如同強盜住在空曠的村落，心中沒有畏懼，煩惱的強盜也是這樣，住在六入中，也沒有畏懼。如同那個空曠的村落，乃
【English Translation】 English version: Those who are close, have a beginning and an end, and are easy to leave; love is not like this, it has no beginning and no end, and is difficult to leave. Those who are resentful and deceitful, when far away, are difficult to know, but when near, are easy to know; love is not like this, even when near, it is difficult to know, let alone when far away? Because of this principle, a Bodhisattva observes that love is worse than deceitful closeness. All sentient beings, because of the bonds of love, are far from great Nirvana (the state of non-birth and non-death), and close to the cycle of birth and death, far from permanence, bliss, self, and purity, and close to impermanence, suffering, non-self, and impurity. Therefore, I have said in various scriptures that love is the three defilements. In present matters, because of ignorance (delusion about the true nature of things), they do not see the faults of love, and cannot abandon love, resentment, and deceitful closeness, and ultimately cannot harm those who are wise. Therefore, a Bodhisattva deeply observes this love, and generates great fear, and cultivates the Eightfold Noble Path (the eight correct ways to achieve liberation), just like a person who fears four poisonous snakes, five Chandala (outcasts), and a deceitful close person, and does not turn back on the road. 'An empty village' refers to the six entrances (the six sense organs: eyes, ears, nose, tongue, body, and mind). A Bodhisattva Mahasattva observes that the inner six entrances are empty and without substance, like an empty village, just as that fearful person, after entering the village, does not even see a resident, and searches everywhere for utensils, but does not find a single thing. A Bodhisattva is also like this, carefully observing that the six entrances are empty and without substance, and does not see that sentient beings have any real substance. Therefore, a Bodhisattva observes that the inner six entrances are empty and without substance, like an empty village. Good man! That empty village, when seen from afar by robbers, will not ultimately give rise to the thought of emptiness. Ordinary people are also like this, they do not give rise to the thought of emptiness regarding the gathering of the six entrances, because they cannot give rise to the thought of emptiness, they suffer immeasurable pain in the cycle of birth and death. Good man! Only when the robbers arrive do they give rise to the thought of emptiness, a Bodhisattva is also like this, observing these six entrances, they constantly give rise to the thought of emptiness, and because they give rise to the thought of emptiness, they will not suffer in the cycle of birth and death. A Bodhisattva Mahasattva has no inverted views regarding these six entrances, and because they have no inverted views, they no longer cycle in birth and death. Furthermore, good man! If a group of robbers enters this empty village, they will feel at ease, the robbers of afflictions are also like this, when they enter these six entrances, they will feel at ease. Just as robbers live in an empty village, and have no fear in their hearts, the robbers of afflictions are also like this, when they live in the six entrances, they also have no fear. Just like that empty village, it is
是師子、虎狼、種種惡獸之所住處，是內六入亦復如是，一切眾惡煩惱走獸之所住處。是故菩薩深觀六入空無所有，純是一切不善住處。
「複次善男子！菩薩摩訶薩觀內六入空無所有、如彼空聚。何以故？虛誑不實故，空無所有作有想故，實無有樂作樂想故，實無有人作人想故。內六入者亦復如是，空無所有而作有想，實無有樂而作樂想，實無有人而作人想，唯有智人乃能知之得其真實。複次善男子！如空聚落，或時有人，或時無人；六入不爾，一向無人。何以故？性常空故，智者所知非是眼見。是故菩薩觀內六入，多諸怨害，修八聖道不休不息，猶如彼人畏四毒蛇、五旃陀羅、一詐親善及六大賊，怖著正路。
「六大賊者即外六塵。菩薩摩訶薩觀此六塵如六大賊。何以故？能劫一切諸善法故。如六大賊能劫一切人民財寶，是六塵賊亦復如是，能劫一切眾生善財。如六大賊，若入人舍則能劫奪現家所有，不擇好惡，令巨富者忽爾貧窮。是六塵賊亦復如是，若入人根則能劫奪一切善法，善法既盡，貧窮孤露，作一闡提，是故菩薩諦觀六塵如六大賊。複次善男子！如六大賊，欲劫人時，要因內人，若無內人，則便中還。是六塵賊亦復如是，欲劫善法要因內有，眾生知見、常樂我凈、不空等相。若內無有如是
【現代漢語翻譯】 現代漢語譯本：這裡是獅子、老虎、豺狼等各種兇猛野獸棲息的地方，內在的六入（眼、耳、鼻、舌、身、意）也是如此，是一切邪惡煩惱的野獸棲息之處。因此，菩薩深刻地觀察到六入是空無所有的，純粹是一切不善的住處。 再者，善男子！菩薩摩訶薩觀察內在的六入是空無所有的，就像那空曠的聚落一樣。為什麼呢？因為它們虛妄不實，本來空無所有卻被認為是有的；本來沒有快樂卻被認為是快樂的；本來沒有人卻被認為是人的。內在的六入也是如此，空無所有卻被認為是有的，本來沒有快樂卻被認為是快樂的，本來沒有人卻被認為是人的，只有有智慧的人才能知道並獲得真實。再者，善男子！就像空曠的聚落，有時有人，有時無人；六入不是這樣，它們始終無人。為什麼呢？因為它們的本性是空性的，這是智者所知，而不是眼睛所見。因此，菩薩觀察內在的六入，認為它們有很多怨害，修習八聖道不停止不休息，就像那人畏懼四條毒蛇、五個旃陀羅（賤民）、一個假裝親善的人和六個大盜，恐懼地走在正路上。 六大盜就是外在的六塵（色、聲、香、味、觸、法）。菩薩摩訶薩觀察這六塵就像六個大盜。為什麼呢？因為它們能劫奪一切善法。就像六個大盜能劫奪一切人民的財寶，這六塵賊也是如此，能劫奪一切眾生的善財。就像六個大盜，如果進入人的家中，就能劫奪家中所有，不分好壞，使巨富之人突然變得貧窮。這六塵賊也是如此，如果進入人的根（六根），就能劫奪一切善法，善法一旦耗盡，就會變得貧窮孤苦，成為一闡提（斷絕善根的人），因此菩薩仔細觀察六塵就像六個大盜。再者，善男子！就像六個大盜，想要搶劫人的時候，需要依靠內應，如果沒有內應，就會返回。這六塵賊也是如此，想要劫奪善法，需要依靠內在的眾生知見、常樂我凈、不空等相。如果內在沒有這些
【English Translation】 English version: This is the dwelling place of lions, tigers, wolves, and various other fierce beasts. The inner six entrances (eye, ear, nose, tongue, body, and mind) are also like this, being the dwelling place of all evil afflictions. Therefore, Bodhisattvas deeply observe that the six entrances are empty and devoid of any substance, purely the dwelling place of all that is unwholesome. Furthermore, good man! Bodhisattva Mahasattvas observe that the inner six entrances are empty and devoid of any substance, like an empty village. Why is this so? Because they are false and unreal; they are empty and devoid of substance, yet are thought to exist; they have no joy, yet are thought to be joyful; they have no person, yet are thought to be a person. The inner six entrances are also like this: they are empty and devoid of substance, yet are thought to exist; they have no joy, yet are thought to be joyful; they have no person, yet are thought to be a person. Only the wise can know this and attain the truth. Furthermore, good man! Like an empty village, sometimes there are people, sometimes there are none; the six entrances are not like this, they are always without people. Why is this so? Because their nature is always empty, which is known by the wise, not seen by the eyes. Therefore, Bodhisattvas observe the inner six entrances, seeing them as having many grievances and harms, practicing the Eightfold Noble Path without ceasing, just like a person who fears four poisonous snakes, five Chandala (outcasts), one false friend, and six great thieves, walking the right path with fear. The six great thieves are the outer six dusts (form, sound, smell, taste, touch, and dharma). Bodhisattva Mahasattvas observe these six dusts as being like six great thieves. Why is this so? Because they can rob all good dharmas. Just as six great thieves can rob all the people's treasures, these six dust thieves are also like this, they can rob all sentient beings' good treasures. Just as six great thieves, if they enter a person's house, can rob everything in the house, not distinguishing between good and bad, causing the wealthy to suddenly become poor. These six dust thieves are also like this, if they enter a person's roots (the six roots), they can rob all good dharmas. Once good dharmas are exhausted, one becomes poor and destitute, becoming an Icchantika (one who has severed their roots of goodness). Therefore, Bodhisattvas carefully observe the six dusts as being like six great thieves. Furthermore, good man! Just like six great thieves, when they want to rob someone, they need to rely on an insider; if there is no insider, they will return. These six dust thieves are also like this, if they want to rob good dharmas, they need to rely on the inner sentient beings' views, the aspects of permanence, joy, self, purity, and non-emptiness. If there are no such
等相，六塵惡賊，則不能劫一切善法。有智之人內無是相，凡夫則有，是故六塵常來侵奪善法之財，不善護故，為其所劫。護者名慧，有智之人能善防護，故不被劫，是故菩薩觀是六塵如六大賊等無差別。
「複次善男子！如六大賊能為人民身心苦惱；是六塵賊亦復如是，常為眾生身心苦惱。六大賊者唯能劫人現在財物；是六塵賊常劫眾生三世善財。六大賊者夜則歡樂；六塵惡賊亦復如是，處無明闇則得歡樂。是六大賊唯有諸王乃能遮止；六塵惡賊亦復如是，唯佛菩薩乃能遮止。是六大賊凡欲劫奪不擇端正、種姓、聰哲、多聞博學、豪貴貧賤；六塵惡賊亦復如是，欲劫善法不擇端正乃至貧賤。是六大賊雖有諸王截其手足，猶故不能令其心息；六塵惡賊亦復如是，雖須陀洹、斯陀含、阿那含截其手足，亦不能令不劫善法。如勇健人乃能摧伏是六大賊，諸佛菩薩亦復如是，乃能摧伏六塵惡賊。譬如有人多諸種族，宗黨熾盛，則不為彼六賊所劫；眾生亦爾，有善知識，不為六塵惡賊所劫。是六大賊若見人物，則能偷劫；六塵不爾，若見若知、若聞若嗅、若觸若覺、皆悉能劫。六大賊者唯能劫奪欲界人財，不能劫奪色無色界；六塵惡賊則不如是，能劫三界一切善寶。是故菩薩諦觀六塵過彼六賊，作是觀已，修八聖道，直
【現代漢語翻譯】 現代漢語譯本 如果能認識到諸法平等之相，那麼六塵（色、聲、香、味、觸、法）這些惡賊就不能劫奪一切善法。有智慧的人內心沒有這些虛妄之相，而凡夫俗子則有，因此六塵常常侵奪善法的財富，因為不善於守護，所以被它們劫奪。能夠守護的人稱為有智慧，有智慧的人能夠善於防護，所以不會被劫奪。因此，菩薩觀察這六塵，如同六大盜賊一樣，沒有差別。 『再者，善男子！如同六大盜賊能夠使人民身心苦惱；這六塵賊也是如此，常常使眾生身心苦惱。六大盜賊只能劫奪人們現世的財物；而這六塵賊常常劫奪眾生三世的善財。六大盜賊在夜晚會感到快樂；六塵惡賊也是如此，處在無明的黑暗中就感到快樂。六大盜賊只有國王才能制止；六塵惡賊也是如此，只有佛菩薩才能制止。六大盜賊想要劫奪時，不選擇相貌端正、種姓高貴、聰明智慧、博學多聞、豪門貴族或貧賤之人；六塵惡賊也是如此，想要劫奪善法時，不選擇相貌端正乃至貧賤之人。六大盜賊即使被國王砍斷手腳，仍然不能使其停止作惡；六塵惡賊也是如此，即使被須陀洹（Srota-apanna，入流果）、斯陀含（Sakrdagamin，一來果）、阿那含（Anagamin，不還果）砍斷手腳，也不能使其停止劫奪善法。如同勇猛健壯的人才能制伏這六大盜賊，諸佛菩薩也是如此，才能制伏六塵惡賊。譬如有人有很多種族，宗族勢力強大，就不會被那六大盜賊所劫奪；眾生也是如此，如果有善知識，就不會被六塵惡賊所劫奪。六大盜賊如果看到財物，就能偷竊劫奪；六塵則不然，如果看到、知道、聽到、嗅到、觸到、覺知到，都能劫奪。六大盜賊只能劫奪欲界人的財物，不能劫奪色界和無色界；六塵惡賊則不是這樣，能夠劫奪三界一切善寶。因此，菩薩仔細觀察六塵的危害超過那六大盜賊，這樣觀察之後，修習八聖道，直接』
【English Translation】 English version If one can realize the equality of all dharmas, then the six dusts (rupa, shabda, gandha, rasa, sparsha, dharma) which are like evil thieves, cannot rob all good dharmas. Wise people do not have these false appearances within, while ordinary people do, therefore the six dusts often invade and rob the wealth of good dharmas. Because they are not well protected, they are robbed. Those who can protect are called wise. Wise people can protect well, so they are not robbed. Therefore, Bodhisattvas observe these six dusts as being no different from the six great thieves. 『Furthermore, good man! Just as the six great thieves can cause suffering to people's bodies and minds; these six dust thieves are also like that, constantly causing suffering to sentient beings' bodies and minds. The six great thieves can only rob people of their present wealth; while these six dust thieves constantly rob sentient beings of their good wealth from the three lifetimes. The six great thieves are happy at night; the six evil dust thieves are also like that, they are happy when they are in the darkness of ignorance. The six great thieves can only be stopped by kings; the six evil dust thieves are also like that, they can only be stopped by Buddhas and Bodhisattvas. When the six great thieves want to rob, they do not choose those who are handsome, of noble lineage, intelligent, learned, wealthy, or poor; the six evil dust thieves are also like that, when they want to rob good dharmas, they do not choose those who are handsome, or even poor. Even if the six great thieves have their hands and feet cut off by kings, they still cannot stop their evil deeds; the six evil dust thieves are also like that, even if they have their hands and feet cut off by Srota-apannas (stream-enterers), Sakrdagamins (once-returners), and Anagamins (non-returners), they still cannot stop robbing good dharmas. Just as brave and strong people can subdue these six great thieves, Buddhas and Bodhisattvas are also like that, they can subdue the six evil dust thieves. For example, if someone has many clans and a strong family, they will not be robbed by those six thieves; sentient beings are also like that, if they have good teachers, they will not be robbed by the six evil dust thieves. If the six great thieves see property, they can steal and rob it; the six dusts are not like that, if they see, know, hear, smell, touch, or perceive, they can all rob. The six great thieves can only rob the wealth of people in the desire realm, they cannot rob the wealth of the form and formless realms; the six evil dust thieves are not like that, they can rob all the good treasures of the three realms. Therefore, Bodhisattvas carefully observe that the harm of the six dusts exceeds that of the six great thieves. After observing this, they cultivate the Eightfold Noble Path, directly』
往不回。如彼怖人，畏四毒蛇、五旃陀羅、一詐親者及六大賊，舍空聚落涉路而去。
「路值一河者即是煩惱。云何菩薩觀此煩惱猶如大河？如彼駛河，能漂香象；煩惱駛河亦復如是，能漂緣覺，是故菩薩深觀煩惱猶如駛河。深難得底，故名為河；邊不可得，故名為大，其中多有種種惡魚，煩惱大河亦復如是。唯佛菩薩能得底故，故名極深。唯佛菩薩得其邊故，故名廣大。常害一切癡眾生故，故名惡魚。是故菩薩觀此煩惱猶如大河。如大河水能長一切草木叢林；煩惱大河亦復如是，能長眾生二十五有，是故菩薩觀此煩惱猶如大河。譬如有人，墮大河水無有慚愧；眾生亦爾，墮煩惱河無有慚愧。如墮河者未得其底即便命終；墮煩惱河亦復如是，未盡其底，週迴輪轉二十五有。所言底者名為空相，若有不修如是空相，當知是人不得出離二十五有，一切眾生不能善修空無相故，常為煩惱駛河所漂。如彼大河唯能壞身，不能漂沒一切善法；煩惱大河則不如是，能壞一切身心善法。彼大暴河，唯能漂沒欲界中人；煩惱大河乃能漂沒三界人天。世間大河，手抱腳踏，則到彼岸；煩惱大河，唯有菩薩因六波羅蜜乃能得渡。如大河水難可得渡；煩惱大河亦復如是難可得渡。云何名為難可得渡？乃至十住諸大菩薩，猶故未能畢竟得
【現代漢語翻譯】 現代漢語譯本：
不再回頭。就像那個害怕的人，畏懼四條毒蛇、五個旃陀羅（賤民）、一個假裝親近的人和六個大盜，捨棄空無一人的村落，沿著道路離去。
『路上遇到一條河流，這象徵著煩惱。菩薩如何看待這煩惱如同大河呢？就像那湍急的河流，能夠沖走香象；煩惱的急流也同樣如此，能夠沖走緣覺（辟支佛），因此菩薩深刻地觀察煩惱如同湍急的河流。深不可測，所以稱為河；邊際不可得，所以稱為大；其中有很多各種各樣的惡魚，煩惱的大河也同樣如此。只有佛和菩薩能夠到達河底，所以稱為極深。只有佛和菩薩能夠到達河邊，所以稱為廣大。常常傷害一切愚癡的眾生，所以稱為惡魚。因此菩薩觀察這煩惱如同大河。就像大河的水能夠滋長一切草木叢林；煩惱的大河也同樣如此，能夠滋長眾生的二十五有（三界中的二十五種存在形式），因此菩薩觀察這煩惱如同大河。譬如有人，掉進大河水中沒有慚愧之心；眾生也一樣，掉進煩惱的河流中沒有慚愧之心。就像掉進河裡的人沒有到達河底就喪命；掉進煩惱河流的人也一樣，沒有到達盡頭，就在二十五有中週而復始地輪轉。所說的底是指空相，如果有人不修習這樣的空相，應當知道這個人不能脫離二十五有，一切眾生不能很好地修習空無相，所以常常被煩惱的急流所沖走。就像那大河只能毀壞身體，不能沖沒一切善法；煩惱的大河則不是這樣，能夠毀壞一切身心的善法。那大暴河，只能沖沒欲界中的人；煩惱的大河卻能沖沒三界的人天。世間的大河，用手抱住，用腳踩踏，就能到達彼岸；煩惱的大河，只有菩薩依靠六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）才能渡過。就像大河的水難以渡過；煩惱的大河也同樣難以渡過。什麼叫做難以渡過呢？乃至十住（菩薩修行十個階段）的各位大菩薩，仍然不能完全渡過。』 現代漢語譯本：
渡。」
【English Translation】 English version:
Never to return. Like that fearful person, dreading four poisonous snakes, five Chandala (outcasts), one false friend, and six great thieves, abandoning the empty village and going away along the road.
'The road encountering a river is like afflictions. How does a Bodhisattva view these afflictions as a great river? Like that swift river, which can carry away a fragrant elephant; the swift river of afflictions is also like this, able to carry away a Pratyekabuddha (Solitary Buddha), therefore a Bodhisattva deeply observes afflictions as a swift river. It is deep and difficult to reach the bottom, hence it is called a river; its edge cannot be found, hence it is called great; within it are many kinds of evil fish, the great river of afflictions is also like this. Only Buddhas and Bodhisattvas can reach the bottom, hence it is called extremely deep. Only Buddhas and Bodhisattvas can reach its edge, hence it is called vast. It constantly harms all ignorant beings, hence it is called evil fish. Therefore, a Bodhisattva views these afflictions as a great river. Just as the water of a great river can nourish all grasses, trees, and forests; the great river of afflictions is also like this, able to nourish the twenty-five existences (twenty-five forms of existence in the three realms) of beings, therefore a Bodhisattva views these afflictions as a great river. For example, if a person falls into the water of a great river without shame; beings are also like this, falling into the river of afflictions without shame. Just as a person who falls into a river dies before reaching the bottom; a person who falls into the river of afflictions is also like this, without reaching the end, they revolve in the twenty-five existences. The so-called bottom refers to the emptiness aspect, if someone does not cultivate such an emptiness aspect, it should be known that this person cannot escape the twenty-five existences, all beings cannot cultivate the emptiness and non-form well, therefore they are often carried away by the swift river of afflictions. Just as that great river can only destroy the body, it cannot wash away all good dharmas; the great river of afflictions is not like this, it can destroy all good dharmas of body and mind. That great raging river can only wash away people in the desire realm; the great river of afflictions can wash away people and gods in the three realms. A worldly great river, by embracing and stepping, one can reach the other shore; the great river of afflictions, only Bodhisattvas relying on the six paramitas (generosity, morality, patience, diligence, meditation, wisdom) can cross it. Just as the water of a great river is difficult to cross; the great river of afflictions is also difficult to cross. What is meant by difficult to cross? Even the great Bodhisattvas of the ten abodes (ten stages of Bodhisattva practice) still cannot completely cross it.' English version:
Cross it.
渡，唯有諸佛乃畢竟渡，是故名為難可得渡。譬如有人為河所漂，不能修習毫釐善法；眾生亦爾，為煩惱河所漂沒者，亦復不能修習善法。如人墮河為水所漂，余有力者則能拔濟；墮煩惱河為一闡提，聲聞緣覺乃至諸佛不能拔濟。世間大河劫盡之時，七日並照，能令枯涸；煩惱大河則不如是，聲聞緣覺雖修七覺，猶不能幹，是故菩薩觀諸煩惱猶如暴河。
「譬如彼人，畏四毒蛇、五旃陀羅、一詐親善及六大賊，舍空聚落，隨路而去，既至河上取草為筏者。菩薩亦爾，畏四大蛇、五陰旃陀羅、愛詐親善、六入空聚、六塵惡賊，至煩惱河，修戒、定、慧、解脫、解脫知見、六波羅蜜、三十七品，以為船筏，依乘此筏，渡煩惱河，到于彼岸，常樂涅槃。菩薩修行大涅槃者作是思惟：『我若不能忍受如是身苦心苦，則不能令一切眾生渡煩惱河。』以是思惟，雖有如是身心苦惱，默然忍受，以忍受故則不生漏。如是菩薩尚無諸漏，況佛如來而當有漏？是故諸佛不名有漏。
「云何如來非無漏也？如來常行有漏中故。有漏即是二十五有，是故聲聞、凡夫之人言佛有漏，諸佛如來真實無漏。善男子！以是因緣，諸佛如來無有定相。善男子！是故犯四重禁、謗方等經及一闡提，悉皆不定。」
爾時光明遍照高貴德王
【現代漢語翻譯】 現代漢語譯本：能夠真正渡過生死苦海的，唯有諸佛才能最終做到，因此說這是難以達到的渡脫。譬如有人被河流沖走，無法修習哪怕一絲一毫的善法；眾生也是如此，被煩惱的河流所淹沒，同樣無法修習善法。如同一個人落入河中被水沖走，其他有力氣的人還能救助他；但如果墮入煩惱的河流成為一闡提（斷絕善根的人），那麼聲聞（聽聞佛法而修行的人）、緣覺（通過自身觀察領悟佛法的人）乃至諸佛都無法救拔。世間的大河在劫數終盡之時，七個太陽同時照耀，能夠使其乾涸；但煩惱的河流卻不是這樣，聲聞緣覺即使修習七覺支（七種覺悟的因素），仍然不能使其乾涸，因此菩薩觀察各種煩惱，就像觀察暴漲的河流。 『譬如那個人，畏懼四條毒蛇（代表四大：地、水、火、風）、五個旃陀羅（代表五陰：色、受、想、行、識）、一個虛偽親善的人（代表愛慾）以及六個大盜（代表六根：眼、耳、鼻、舌、身、意），於是捨棄空無一人的村落，沿著道路離去，到達河邊后取草編成木筏。菩薩也是如此，畏懼四大毒蛇、五陰旃陀羅、愛慾的虛偽親善、六入（六根）的空聚、六塵（色、聲、香、味、觸、法）的惡賊，到達煩惱的河流，修習戒、定、慧、解脫、解脫知見、六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）、三十七道品（三十七種修行方法），作為船筏，依靠這木筏，渡過煩惱的河流，到達彼岸，常樂涅槃（不生不滅的境界）。修行大涅槃的菩薩這樣思考：『如果我不能忍受這樣的身苦心苦，就不能讓一切眾生渡過煩惱的河流。』因為這樣思考，即使有這樣的身心苦惱，也默默忍受，因為忍受的緣故就不會產生煩惱的泄漏。這樣的菩薩尚且沒有煩惱的泄漏，何況佛陀如來怎麼會有泄漏呢？因此諸佛不被稱為有泄漏。 『為什麼說如來不是沒有泄漏呢？因為如來常常在有泄漏的境界中行事。有泄漏就是指二十五有（三界中的二十五種存在形式），因此聲聞、凡夫之人說佛有泄漏，而諸佛如來實際上是沒有泄漏的。善男子！因為這個原因，諸佛如來沒有固定的相狀。善男子！因此，犯四重禁（殺、盜、淫、妄）、誹謗方等經（大乘經典）以及一闡提，都不能被確定為固定不變的。』 這時，光明遍照高貴德王（菩薩名）
【English Translation】 English version: Only the Buddhas can ultimately cross over, therefore it is said to be a difficult crossing. For example, if a person is swept away by a river, they cannot cultivate even the slightest good dharma; sentient beings are the same, submerged by the river of afflictions, they also cannot cultivate good dharma. Just as a person who falls into a river and is swept away by the water can be rescued by others with strength, but if one falls into the river of afflictions and becomes an Icchantika (one who has severed their roots of goodness), then even Sravakas (those who hear and practice the Dharma), Pratyekabuddhas (those who attain enlightenment through their own observation), and even the Buddhas cannot rescue them. When the great rivers of the world reach the end of a kalpa, seven suns shining simultaneously can cause them to dry up; but the river of afflictions is not like this, even if Sravakas and Pratyekabuddhas cultivate the Seven Factors of Enlightenment, they still cannot dry it up, therefore Bodhisattvas observe all afflictions as if observing a raging river. 『For example, that person, fearing the four poisonous snakes (representing the four elements: earth, water, fire, and wind), the five Chandala (representing the five skandhas: form, feeling, perception, mental formations, and consciousness), a false friend (representing desire), and the six great thieves (representing the six senses: eyes, ears, nose, tongue, body, and mind), abandons the empty village, and goes along the road, reaching the river and taking grass to make a raft. Bodhisattvas are also like this, fearing the four poisonous snakes, the five skandhas as Chandala, the false friendship of desire, the empty gathering of the six entrances (six senses), and the evil thieves of the six dusts (form, sound, smell, taste, touch, and dharma), they reach the river of afflictions, cultivate precepts, concentration, wisdom, liberation, the knowledge and vision of liberation, the six paramitas (generosity, morality, patience, diligence, meditation, and wisdom), and the thirty-seven factors of enlightenment, using them as a raft, relying on this raft, they cross the river of afflictions, reaching the other shore, the constant joy of Nirvana (the state of non-birth and non-death). Bodhisattvas who practice the Great Nirvana think like this: 『If I cannot endure such physical and mental suffering, then I cannot enable all sentient beings to cross the river of afflictions.』 Because of this thought, even if there is such physical and mental suffering, they silently endure it, and because of this endurance, they do not generate outflows of afflictions. Such Bodhisattvas do not have outflows of afflictions, how much less would the Buddhas, the Tathagatas, have outflows? Therefore, the Buddhas are not called having outflows. 『Why is it said that the Tathagata is not without outflows? Because the Tathagata often acts in the realm of outflows. Outflows refer to the twenty-five existences (the twenty-five forms of existence in the three realms), therefore Sravakas and ordinary people say that the Buddha has outflows, but the Buddhas, the Tathagatas, are actually without outflows. Good man! Because of this reason, the Buddhas, the Tathagatas, do not have fixed characteristics. Good man! Therefore, those who violate the four major precepts (killing, stealing, sexual misconduct, and lying), slander the Vaipulya Sutras (Mahayana scriptures), and the Icchantikas, cannot all be determined as fixed and unchanging.』 At that time, the light shone upon the noble King of Virtue (a Bodhisattva's name).
菩薩摩訶薩言：「如是，如是。誠如聖教，一切諸法皆悉不定。以不定故，當知如來亦不畢竟入于涅槃。如佛先說，菩薩摩訶薩修大涅槃，聞不聞中有涅槃、大涅槃？云何涅槃？云何大涅槃？」
爾時佛贊光明遍照高貴德王菩薩摩訶薩言：「善哉，善哉！善男子！若有菩薩得念總持，乃能如汝之所咨問。善男子！如世人言有海、大海，有河、大河，有山、大山，有地、大地，有城、大城，有眾生、大眾生，有王、大王，有人、大人，有天、天中天，有道、大道，涅槃亦爾，有涅槃、有大涅槃。云何涅槃？善男子！如人飢餓，得少飯食名為安樂，如是安樂亦名涅槃。如病得差則名安樂，如是安樂亦名涅槃。如人怖畏得歸依處則得安樂，如是安樂亦名涅槃。如貧窮人獲七寶物則得安樂，如是安樂亦名涅槃。如人觀骨不起貪慾則得安樂，如是安樂亦名涅槃。如是涅槃不得名為大涅槃也。何以故？以飢渴故、病故、怖故、貧故、生貪著故，是名涅槃，非大涅槃。善男子！若凡夫人及以聲聞，或因世俗，或因聖道，斷欲界結則得安樂，如是安樂亦名涅槃，不得名為大涅槃也。能斷初禪，乃至能斷非想非非想處結，則得安樂，如是安樂亦名涅槃，不得名為大涅槃也。何以故？還生煩惱，有習氣故。云何名為煩惱習氣？聲聞緣
【現代漢語翻譯】 現代漢語譯本：菩薩摩訶薩說：『是的，是的。正如聖教所說，一切諸法都是不確定的。因為不確定，應當知道如來也不會最終進入涅槃。正如佛先前所說，菩薩摩訶薩修習大涅槃，在聽聞與不聽聞中存在涅槃、大涅槃嗎？什麼是涅槃？什麼又是大涅槃？』 這時，佛讚歎光明遍照高貴德王菩薩摩訶薩說：『好啊，好啊！善男子！如果有菩薩獲得總持（dharani，一種記憶和理解能力），才能像你這樣提問。善男子！就像世人說有海、大海，有河、大河，有山、大山，有地、大地，有城、大城，有眾生、大眾生，有王、大王，有人、大人，有天、天中天，有道、大道，涅槃也是如此，有涅槃、有大涅槃。什麼是涅槃呢？善男子！比如人飢餓時，得到少許飯食就感到安樂，這樣的安樂也稱為涅槃。比如疾病痊癒就感到安樂，這樣的安樂也稱為涅槃。比如人恐懼時得到庇護就感到安樂，這樣的安樂也稱為涅槃。比如貧窮的人獲得七寶就感到安樂，這樣的安樂也稱為涅槃。比如人觀察白骨不起貪慾就感到安樂，這樣的安樂也稱為涅槃。這樣的涅槃不能稱為大涅槃。為什麼呢？因為有飢渴、疾病、恐懼、貧窮、產生貪著的原因，這稱為涅槃，不是大涅槃。善男子！如果凡夫以及聲聞（sravaka，聽聞佛法而修行的人），或者因為世俗，或者因為聖道，斷除了欲界的束縛就感到安樂，這樣的安樂也稱為涅槃，不能稱為大涅槃。能夠斷除初禪（dhyana，禪定）的束縛，乃至能夠斷除非想非非想處（naivasamjnanasamjnayatana，既非有想也非無想的境界）的束縛，就感到安樂，這樣的安樂也稱為涅槃，不能稱為大涅槃。為什麼呢？因為還會產生煩惱，有習氣（vasana，殘餘的習慣性傾向）的緣故。什麼叫做煩惱習氣呢？聲聞緣』
【English Translation】 English version: The Bodhisattva Mahasattva said, 『Yes, yes. As the holy teachings say, all dharmas (phenomena) are impermanent. Because of this impermanence, it should be known that the Tathagata (Buddha) also does not ultimately enter Nirvana. As the Buddha previously said, the Bodhisattva Mahasattva cultivates Great Nirvana, is there Nirvana and Great Nirvana in hearing and not hearing? What is Nirvana? What is Great Nirvana?』 At that time, the Buddha praised the Bodhisattva Mahasattva Light-Illuminating Noble Virtue King, saying, 『Excellent, excellent! Good man! If a Bodhisattva obtains dharani (a mnemonic device or power of retention), then he can ask as you have. Good man! Just as people say there is a sea and a great sea, a river and a great river, a mountain and a great mountain, land and great land, a city and a great city, sentient beings and great sentient beings, a king and a great king, a person and a great person, a deva (god) and a deva of devas, a path and a great path, so it is with Nirvana, there is Nirvana and there is Great Nirvana. What is Nirvana? Good man! For example, when a person is hungry, getting a little food is called happiness, such happiness is also called Nirvana. For example, when an illness is cured, it is called happiness, such happiness is also called Nirvana. For example, when a person is afraid and finds refuge, it is called happiness, such happiness is also called Nirvana. For example, when a poor person obtains the seven treasures, it is called happiness, such happiness is also called Nirvana. For example, when a person observes bones and does not arise greed, it is called happiness, such happiness is also called Nirvana. Such Nirvana cannot be called Great Nirvana. Why? Because of hunger, thirst, illness, fear, poverty, and the arising of attachment, this is called Nirvana, not Great Nirvana. Good man! If ordinary people and sravakas (hearers of the Buddha's teachings), either through worldly means or through the holy path, break the bonds of the desire realm, they feel happiness, such happiness is also called Nirvana, but it cannot be called Great Nirvana. Being able to break the bonds of the first dhyana (meditative absorption), and even being able to break the bonds of the neither perception nor non-perception realm (naivasamjnanasamjnayatana), they feel happiness, such happiness is also called Nirvana, but it cannot be called Great Nirvana. Why? Because they still generate afflictions, because of the presence of vasana (habitual tendencies). What is called the habitual tendency of afflictions? The sravaka』s path』
覺有煩惱氣，所謂我身、我衣、我去、我來、我說、我聽，諸佛如來入于涅槃，涅槃之性無我、無樂，唯有常凈，是則名為煩惱習氣。佛、法、眾僧有差別相，如來畢竟入于涅槃。聲聞、緣覺諸佛如來所得涅槃等無差別，以是義故，二乘所得非大涅槃。何以故？無常樂我凈故。常樂我凈乃得名為大涅槃也。善男子！譬如有處能受眾水，名為大海。隨有聲聞、緣覺、菩薩、諸佛如來所入之處，名大涅槃。四禪、三三昧、八背舍、八勝處、十一切處，隨能攝取如是無量諸善法者，名大涅槃。
「善男子！譬如有河，第一香象不能得底，則名為大。聲聞緣覺至十住菩薩不見佛性，名為涅槃，非大涅槃。若能了了見於佛性，則得名為大涅槃也。是大涅槃，唯大象王能盡其底，大象王者謂諸佛也。善男子！若摩訶那伽及缽揵陀、大力士等經歷多時，所不能上，乃名大山。聲聞、緣覺及諸菩薩摩訶、那伽大力士等所不能見，如是乃名大涅槃也。複次善男子！隨有小王之所住處，名為小城，轉輪聖王所住之處乃名大城。聲聞、緣覺，八萬、六萬、四萬、二萬、一萬住處，名為涅槃。無上法主、聖王住處，乃得名為大般涅槃，以是故名大般涅槃。善男子！譬如有人見四種兵不生怖畏，當知是人名大眾生。若有眾生於三惡道、煩惱
【現代漢語翻譯】 現代漢語譯本：覺察到有煩惱的習氣，例如執著于『我的身體』、『我的衣服』、『我去』、『我來』、『我說』、『我聽』等概念。諸佛如來進入涅槃（Nirvana，指解脫的境界），涅槃的本性是無我、無樂，唯有常凈，這被稱為煩惱的習氣。佛（Buddha，指覺悟者）、法（Dharma，指佛的教義）、僧（Sangha，指僧團）之間存在差別相，如來最終進入涅槃。聲聞（Sravaka，指聽聞佛法而修行的人）、緣覺（Pratyekabuddha，指獨自覺悟的人）和諸佛如來所證得的涅槃在本質上沒有差別，但因此，二乘（指聲聞和緣覺）所證得的並非大涅槃。為什麼呢？因為他們沒有證得常、樂、我、凈的境界。只有證得常、樂、我、凈，才能被稱為大涅槃。善男子！譬如有一個地方能容納眾多的水，被稱為大海。同樣，無論聲聞、緣覺、菩薩（Bodhisattva，指發願成佛的修行者）、諸佛如來進入的境界，都稱為大涅槃。四禪（Dhyana，指四種禪定）、三三昧（Samadhi，指三種禪定）、八背舍（Ashtavimoksha，指八種解脫）、八勝處（Ashta-abhibhayatana，指八種勝處）、十一切處（Krtasnayatana，指十種一切處），凡是能攝取這些無量善法的地方，都稱為大涅槃。 善男子！譬如有一條河，即使是第一香象（指最強大的象）也無法觸底，這樣的河被稱為大河。聲聞和緣覺，乃至十住菩薩（指菩薩修行過程中的十個階段）都無法見到佛性（Buddha-nature，指眾生皆具的成佛的可能性），他們所證得的涅槃，並非大涅槃。如果能夠明瞭地見到佛性，才能被稱為大涅槃。這個大涅槃，只有大象王（指諸佛）才能徹底瞭解。善男子！如果摩訶那伽（Mahānāga，指大龍或大象）和缽揵陀（Mahābandha，指大力士）等，經過很長時間都無法攀登的山，才能被稱為大山。聲聞、緣覺以及諸菩薩摩訶、那伽大力士等都無法見到，這樣的境界才能被稱為大涅槃。再次，善男子！小國王所居住的地方，被稱為小城，而轉輪聖王（Chakravartin，指統治世界的理想君主）所居住的地方，才被稱為大城。聲聞、緣覺，八萬、六萬、四萬、二萬、一萬等修行者所住的地方，被稱為涅槃。而無上法主、聖王所住的地方，才能被稱為大般涅槃，因此被稱為大般涅槃。善男子！譬如有人見到四種軍隊而不感到恐懼，應當知道這個人是大眾生。如果眾生對於三惡道（指地獄、餓鬼、畜生）和煩惱
【English Translation】 English version: Perceiving the presence of defiled tendencies, such as attachment to 『my body,』 『my clothes,』 『I go,』 『I come,』 『I speak,』 『I hear.』 When the Buddhas, the Tathagatas, enter Nirvana (the state of liberation), the nature of Nirvana is without self, without pleasure, only with permanence and purity; this is called the habit of defilement. There are differences in the characteristics of the Buddha, the Dharma (the teachings), and the Sangha (the monastic community). The Tathagata ultimately enters Nirvana. The Nirvana attained by Sravakas (hearers of the teachings), Pratyekabuddhas (solitary realizers), and the Buddhas, the Tathagatas, is essentially the same, but therefore, the Nirvana attained by the two vehicles (Sravakas and Pratyekabuddhas) is not the Great Nirvana. Why? Because they have not attained the states of permanence, bliss, self, and purity. Only by attaining permanence, bliss, self, and purity can it be called the Great Nirvana. Good man! It is like a place that can hold many waters, which is called the ocean. Similarly, wherever Sravakas, Pratyekabuddhas, Bodhisattvas (beings on the path to Buddhahood), and the Buddhas, the Tathagatas, enter, it is called the Great Nirvana. The four Dhyanas (meditative absorptions), the three Samadhis (concentrations), the eight Vimokshas (liberations), the eight Abhibhayatanas (overcoming spheres), and the ten Krtasnayatanas (all-encompassing spheres), wherever these immeasurable good dharmas are gathered, it is called the Great Nirvana. Good man! It is like a river that even the first fragrant elephant (the strongest elephant) cannot reach the bottom of; such a river is called great. Sravakas and Pratyekabuddhas, even Bodhisattvas in the tenth stage, cannot see the Buddha-nature (the potential for Buddhahood inherent in all beings); the Nirvana they attain is not the Great Nirvana. If one can clearly see the Buddha-nature, then it can be called the Great Nirvana. This Great Nirvana can only be fully understood by the king of elephants (the Buddhas). Good man! If a mountain cannot be climbed by Mahānāgas (great dragons or elephants) and Mahābandhas (great strongmen) even after a long time, it is called a great mountain. Sravakas, Pratyekabuddhas, and Bodhisattva Mahānāgas, great strongmen, cannot see it; such a state is called the Great Nirvana. Furthermore, good man! The place where a small king resides is called a small city, while the place where a Chakravartin (universal monarch) resides is called a great city. The places where Sravakas, Pratyekabuddhas, and those with 80,000, 60,000, 40,000, 20,000, or 10,000 followers reside are called Nirvana. But the place where the supreme Dharma lord, the holy king, resides is called the Great Parinirvana, and therefore it is called the Great Parinirvana. Good man! It is like a person who is not afraid when seeing four kinds of armies; know that this person is a great being. If beings are not afraid of the three evil paths (hell, hungry ghosts, animals) and defilements
惡業不生怖畏，而能于中廣度眾生，當知是人得大涅槃。若有人能供養父母、恭敬沙門及婆羅門，修治善法所言誠實無有欺誑，能忍諸惡，惠施貧乏名大丈夫。菩薩亦爾，有大慈悲憐愍一切，于諸眾生猶如父母，能度眾生於生死河，普示眾生一實之道，是則名為大般涅槃。
「善男子！大名不可思議，若不可思議，一切眾生所不能信，是則名為大般涅槃，唯佛菩薩之所見故名大涅槃。以何因緣複名為大？以無量因緣然後乃得，故名為大。善男子！如世間人，以多因緣之所得者，則名為大。涅槃亦爾，以多因緣之所得故，故名為大。云何複名為大涅槃？有大我故，名大涅槃。涅槃無我，大自在故，名為大我。云何名為大自在耶？有八自在，則名為我。何等為八？一者、能示一身以為多身，身數大小猶如微塵，充滿十方無量世界。如來之身實非微塵，以自在故現微塵身，如是自在則為大我。
「二者、示一塵身滿於三千大千世界，如來之身實不滿於三千大千世界。何以故？以無礙故，直以自在故，滿於三千大千世界，如是自在，名為大我。
「三者、能以滿此三千大千世界之身輕舉飛空，過於二十恒河沙等諸佛世界而無障礙。如來之身，實無輕重，以自在故能為輕重，如是自在名為大我。
「四
【現代漢語翻譯】 現代漢語譯本：不因惡業而生恐懼，反而能從中廣泛地度化眾生，應當知道這個人獲得了大涅槃（Nirvana，佛教的最高境界，指脫離輪迴的解脫）。如果有人能夠供養父母、恭敬沙門（Shramana，佛教出家修行者）和婆羅門（Brahmana，古印度祭司階層），修習善法，所說誠實不欺騙，能夠忍受各種惡行，佈施給貧困的人，這樣的人被稱為大丈夫。菩薩（Bodhisattva，佛教中發願要救度眾生的修行者）也是如此，具有大慈悲心，憐憫一切眾生，對待眾生如同父母，能夠度化眾生脫離生死輪迴的苦海，普遍地向眾生展示真實的道路，這就叫做大般涅槃。 『善男子！大』這個名稱不可思議，如果不可思議，一切眾生就不能相信，所以這叫做大般涅槃，只有佛和菩薩才能見到，所以叫做大涅槃。因為什麼因緣又叫做『大』呢？因為通過無量的因緣才能獲得，所以叫做『大』。善男子！就像世間的人，通過多種因緣得到的東西，就叫做『大』。涅槃也是這樣，因為通過多種因緣才能獲得，所以叫做『大』。為什麼又叫做『大涅槃』呢？因為有『大我』的緣故，叫做大涅槃。涅槃本身是無我的，因為有大自在的緣故，叫做『大我』。為什麼叫做『大自在』呢？因為有八種自在，所以叫做『我』。哪八種呢？第一，能夠示現一個身體變成多個身體，身體的數量大小如同微塵，充滿十方無量的世界。如來的身體實際上不是微塵，因為有自在的能力，所以能示現微塵的身體，這樣的自在就叫做『大我』。 第二，示現一個微塵大小的身體充滿三千大千世界（佛教宇宙觀中的一個宇宙單位），如來的身體實際上不能充滿三千大千世界。為什麼呢？因為沒有障礙的緣故，直接因為有自在的能力，所以能充滿三千大千世界，這樣的自在，叫做『大我』。 第三，能夠用充滿三千大千世界的身體，輕盈地飛到空中，超越二十個恒河沙數（Ganges，印度河流域）的佛世界而沒有障礙。如來的身體，實際上沒有輕重，因為有自在的能力，所以能夠表現出輕重，這樣的自在叫做『大我』。 第四，...
【English Translation】 English version: Not generating fear from evil deeds, but instead being able to extensively liberate sentient beings within them, know that this person attains Great Nirvana (Nirvana, the highest state in Buddhism, referring to liberation from the cycle of rebirth). If someone can support their parents, respect Shramanas (Shramana, Buddhist renunciates) and Brahmanas (Brahmana, the priestly class in ancient India), cultivate good dharmas, speak truthfully without deception, endure all evils, and give to the poor, such a person is called a great person. Bodhisattvas (Bodhisattva, practitioners in Buddhism who vow to save all beings) are also like this, having great compassion, pitying all sentient beings, treating sentient beings like parents, able to liberate sentient beings from the river of birth and death, and universally show sentient beings the true path, this is called Great Nirvana. 『Good man! The name 『Great』 is inconceivable, if it is inconceivable, all sentient beings cannot believe it, so this is called Great Nirvana, only Buddhas and Bodhisattvas can see it, so it is called Great Nirvana. For what reason is it also called 『Great』? Because it is obtained through immeasurable causes and conditions, so it is called 『Great』. Good man! Just like worldly people, what is obtained through many causes and conditions is called 『Great』. Nirvana is also like this, because it is obtained through many causes and conditions, so it is called 『Great』. Why is it also called 『Great Nirvana』? Because there is a 『Great Self』, it is called Great Nirvana. Nirvana itself is without self, because of the great freedom, it is called 『Great Self』. Why is it called 『Great Freedom』? Because there are eight freedoms, so it is called 『Self』. What are the eight? First, being able to manifest one body into many bodies, the number of bodies as small as dust particles, filling the ten directions of immeasurable worlds. The body of the Tathagata (Tathagata, a title for the Buddha) is actually not a dust particle, because of the ability of freedom, it can manifest a body of dust particles, such freedom is called 『Great Self』. Second, manifesting a body the size of a dust particle filling the three thousand great thousand worlds (a unit of the universe in Buddhist cosmology), the body of the Tathagata actually cannot fill the three thousand great thousand worlds. Why? Because there is no obstruction, directly because of the ability of freedom, it can fill the three thousand great thousand worlds, such freedom is called 『Great Self』. Third, being able to use a body that fills the three thousand great thousand worlds, lightly fly into the sky, surpassing twenty Ganges (Ganges, a river in India) sand-like Buddha worlds without obstruction. The body of the Tathagata, in reality, has no lightness or heaviness, because of the ability of freedom, it can manifest lightness and heaviness, such freedom is called 『Great Self』. Fourth,...
者、以自在故而得自在。云何自在？如來一心安住不動，所可示化無量形類，各令有心。如來有時或造一事，而令眾生各各成辦。如來之身常住一土，而令他土一切悉見。如是自在名為大我。
「五者、根自在故。云何名為根自在耶？如來一根，亦能見色、聞聲、嗅香、別味、覺觸、知法。如來六根，亦不見色、聞聲、嗅香、別味、覺觸、知法。以自在故，令根自在，如是自在名為大我。
「六者、以自在故得一切法，如來之心亦無得想。何以故？無所得故。若是有者可名為得，實無所有云何名得？若使如來計有得想，是則諸佛不得涅槃，以無得故名得涅槃，以自在故得一切法，得諸法故名為大我。
「七者、說自在故。如來演說一偈之義，經無量劫，義亦不盡，所謂若戒、若定、若施、若慧，如來爾時都不生念，我說彼聽；亦復不生一偈之想，世間之人以四句為偈，隨世俗故說名為偈；一切法性亦無有說，以自在故如來演說，以演說故名為大我。
「八者、如來遍滿一切諸處，猶如虛空。虛空之性不可得見，如來亦爾實不可見，以自在故令一切見，如是自在名為大我，如是大我名大涅槃，以是義故名大涅槃。
「複次善男子！譬如寶藏，多諸珍異，百種具足，故名大藏。諸佛如來甚
【現代漢語翻譯】 現代漢語譯本 『第五，因為自在的緣故而得到自在。什麼是自在呢？如來一心安住不動，所能示現變化的形體種類無數，使每個眾生都有心識。如來有時做一件事，卻能讓眾生各自成就。如來的身體常住在一個佛土，卻能讓其他佛土的一切眾生都看見。這樣的自在稱為大我（Mahatman）。』 『第六，因為根（indriya）自在的緣故。什麼是根自在呢？如來的一根，也能見色、聞聲、嗅香、辨味、覺觸、知法。如來的六根，也能不見色、不聞聲、不嗅香、不辨味、不覺觸、不知法。因為自在的緣故，使根自在，這樣的自在稱為大我。』 『第七，因為自在的緣故得到一切法，如來的心中也沒有得到（prapti）的想法。為什麼呢？因為沒有所得的緣故。如果是有，可以稱為得到，實際上沒有，怎麼能稱為得到呢？如果如來認為有得到的想法，那麼諸佛就不能得到涅槃（Nirvana），因為沒有得到，所以稱為得到涅槃，因為自在的緣故得到一切法，得到諸法所以稱為大我。』 『第八，因為說法的自在。如來演說一偈（gatha）的意義，經過無數劫，意義也不會窮盡，所謂戒（sila）、定（samadhi）、施（dana）、慧（prajna），如來那時都不生起『我說彼聽』的念頭；也不生起一偈的想法，世間的人以四句為一偈，隨順世俗的說法稱為偈；一切法的本性也沒有說法，因為自在的緣故如來演說，因為演說的緣故稱為大我。』 『第九，如來遍滿一切處，猶如虛空。虛空的本性不可見，如來也是這樣實際上不可見，因為自在的緣故讓一切眾生看見，這樣的自在稱為大我，這樣的大我稱為大涅槃，因為這個意義所以稱為大涅槃。』 『再者，善男子！譬如寶藏，有很多珍奇的寶物，各種種類都具備，所以稱為大藏。諸佛如來也是這樣，』
【English Translation】 English version 'Fifth, it is because of being self-mastered that one attains self-mastery. What is self-mastery? The Tathagata (如來) dwells with a single mind, unmoving, and can manifest countless forms and kinds, enabling each sentient being to have a mind. Sometimes the Tathagata performs one action, yet enables each sentient being to accomplish their own. The Tathagata's body always dwells in one Buddha-land, yet enables all beings in other lands to see. Such self-mastery is called the Great Self (Mahatman).' 'Sixth, it is because of the self-mastery of the faculties (indriya). What is called self-mastery of the faculties? One faculty of the Tathagata can see forms, hear sounds, smell fragrances, distinguish tastes, feel touch, and know dharmas. The six faculties of the Tathagata can also not see forms, not hear sounds, not smell fragrances, not distinguish tastes, not feel touch, and not know dharmas. Because of self-mastery, the faculties are self-mastered; such self-mastery is called the Great Self.' 'Seventh, it is because of self-mastery that one attains all dharmas, yet the Tathagata's mind has no thought of attainment (prapti). Why is this? Because there is nothing to be attained. If there were something, it could be called attainment, but since there is actually nothing, how can it be called attainment? If the Tathagata were to think of having attained something, then all Buddhas would not attain Nirvana (涅槃). Because there is no attainment, it is called attaining Nirvana. Because of self-mastery, one attains all dharmas, and because of attaining all dharmas, it is called the Great Self.' 'Eighth, it is because of the self-mastery of speaking. The Tathagata expounds the meaning of one verse (gatha), and even after countless kalpas (劫), the meaning is not exhausted. Whether it be precepts (sila), concentration (samadhi), giving (dana), or wisdom (prajna), the Tathagata at that time does not give rise to the thought, 'I speak, and they listen'; nor does he give rise to the thought of a single verse. People in the world consider four lines to be a verse, and following worldly conventions, they call it a verse. The nature of all dharmas is also without speaking. Because of self-mastery, the Tathagata expounds, and because of expounding, it is called the Great Self.' 'Ninth, the Tathagata pervades all places, like space. The nature of space cannot be seen, and the Tathagata is also like that, actually invisible. Because of self-mastery, he enables all to see. Such self-mastery is called the Great Self, and this Great Self is called Great Nirvana. Because of this meaning, it is called Great Nirvana.' 'Furthermore, good man! It is like a treasure trove, with many rare and precious things, complete with all kinds, therefore it is called a great treasure. The Buddhas and Tathagatas are also like this,'
深奧藏亦復如是，多諸奇異，具足無缺，名大涅槃。複次善男子！無邊之物乃名為大，涅槃無邊是故名大。
「複次善男子！有大樂故名大涅槃。涅槃無樂；以四樂故，名大涅槃。何等為四？一者、斷諸樂故，不斷樂者則名為苦，若有苦者不名大樂。以斷樂故則無有苦，無苦無樂乃名大樂。涅槃之性無苦無樂，是故涅槃名為大樂，以是義故名大涅槃。複次善男子！樂有二種：一者凡夫，二者諸佛。凡夫之樂，無常敗壞，是故無樂。諸佛常樂無有變異，故名大樂。複次善男子！有三種受：一者苦受，二者樂受，三者不苦不樂受，不苦不樂是亦為苦。涅槃雖同不苦不樂，然名大樂，以大樂故，名大涅槃。
「二者、大寂靜故名為大樂。涅槃之性是大寂靜。何以故？遠離一切憒鬧法故，以大寂故名大涅槃。
「三者、一切知故，名為大樂。非一切知不名大樂；諸佛如來一切知故名為大樂。以大樂故，名大涅槃。
「四者、身不壞故，名為大樂。身若可壞則不名樂；如來之身金剛無壞，非煩惱身、無常之身，故名大樂。以大樂故，名大涅槃。
「善男子！世間名字或有因緣、或無因緣。有因緣者，如舍利弗，母名舍利，因母立字，故名舍利弗。如摩鍮羅道人，生摩鍮羅國，因國立名，故名摩鍮
【現代漢語翻譯】 現代漢語譯本 深奧的藏（指佛法）也是如此，它包含許多奇異之處，具足而無缺，因此被稱為大涅槃（maha-nirvana，佛教的最高境界，指脫離生死輪迴的最終解脫）。再者，善男子！無邊的事物才被稱為大，涅槃是無邊的，所以被稱為大。 再者，善男子！因為有大樂的緣故，所以稱為大涅槃。涅槃本身沒有樂；因為有四種樂的緣故，所以稱為大涅槃。是哪四種呢？第一，因為斷絕了所有的樂，不斷絕樂就稱為苦，如果有苦就不稱為大樂。因為斷絕了樂，所以就沒有苦，沒有苦也沒有樂才稱為大樂。涅槃的性質是沒有苦也沒有樂，所以涅槃被稱為大樂，因為這個意義，所以稱為大涅槃。再者，善男子！樂有兩種：一種是凡夫的樂，一種是諸佛的樂。凡夫的樂，是無常敗壞的，所以不是真正的樂。諸佛的樂是恒常不變的，所以稱為大樂。再者，善男子！有三種感受：一種是苦受，一種是樂受，一種是不苦不樂受，不苦不樂也是一種苦。涅槃雖然也是不苦不樂，但被稱為大樂，因為有大樂的緣故，所以稱為大涅槃。 第二，因為大寂靜的緣故，所以稱為大樂。涅槃的性質是大寂靜。為什麼呢？因為遠離了一切喧鬧的法，因為大寂靜的緣故，所以稱為大涅槃。 第三，因為一切智的緣故，所以稱為大樂。不是一切智就不稱為大樂；諸佛如來因為具有一切智的緣故，所以稱為大樂。因為大樂的緣故，所以稱為大涅槃。 第四，因為身體不壞的緣故，所以稱為大樂。身體如果可以壞滅就不稱為樂；如來的身體是金剛不壞的，不是煩惱之身，也不是無常之身，所以稱為大樂。因為大樂的緣故，所以稱為大涅槃。 善男子！世間的名字，有的有因緣，有的沒有因緣。有因緣的，比如舍利弗（Sariputra，佛陀的十大弟子之一），他的母親名叫舍利，因為母親的名字而立字，所以叫舍利弗。比如摩鍮羅（Mathura）道人，生在摩鍮羅國，因為國家的名稱而立名，所以叫摩鍮羅。
【English Translation】 English version The profound store (referring to the Dharma) is also like this, containing many wonders, complete and without deficiency, therefore it is called Maha-Nirvana (the ultimate state of liberation from the cycle of birth and death in Buddhism). Furthermore, good man! That which is boundless is called great, Nirvana is boundless, therefore it is called great. Furthermore, good man! Because there is great bliss, it is called Maha-Nirvana. Nirvana itself has no bliss; because of four kinds of bliss, it is called Maha-Nirvana. What are the four? First, because all bliss is severed, not severing bliss is called suffering, if there is suffering it is not called great bliss. Because bliss is severed, there is no suffering, neither suffering nor bliss is called great bliss. The nature of Nirvana is neither suffering nor bliss, therefore Nirvana is called great bliss, because of this meaning, it is called Maha-Nirvana. Furthermore, good man! There are two kinds of bliss: one is the bliss of ordinary beings, and the other is the bliss of all Buddhas. The bliss of ordinary beings is impermanent and corruptible, therefore it is not true bliss. The bliss of all Buddhas is constant and unchanging, therefore it is called great bliss. Furthermore, good man! There are three kinds of feelings: one is the feeling of suffering, one is the feeling of bliss, and one is the feeling of neither suffering nor bliss, neither suffering nor bliss is also a kind of suffering. Although Nirvana is also neither suffering nor bliss, it is called great bliss, because of great bliss, it is called Maha-Nirvana. Second, because of great tranquility, it is called great bliss. The nature of Nirvana is great tranquility. Why? Because it is far from all noisy dharmas, because of great tranquility, it is called Maha-Nirvana. Third, because of all-knowing wisdom, it is called great bliss. Not being all-knowing is not called great bliss; the Tathagatas (Buddhas) because they possess all-knowing wisdom, are called great bliss. Because of great bliss, it is called Maha-Nirvana. Fourth, because the body is indestructible, it is called great bliss. If the body could be destroyed, it would not be called bliss; the body of the Tathagata is indestructible like diamond, it is not a body of afflictions, nor an impermanent body, therefore it is called great bliss. Because of great bliss, it is called Maha-Nirvana. Good man! The names in the world, some have causes and conditions, and some do not. Those with causes and conditions, such as Sariputra (one of the ten great disciples of the Buddha), his mother's name was Sari, because of his mother's name, he was given the name, therefore he is called Sariputra. For example, the ascetic of Mathura, was born in the country of Mathura, because of the name of the country, he was given the name, therefore he is called Mathura.
羅道人。如目犍連，目犍連者即是姓也、因姓立名，故名目犍連。如我生於瞿曇種姓，因姓立名稱為瞿曇。如毗舍佉道人，毗舍佉者，即是星名，因星為名，名毗舍佉。如有六指，因六指故，名六指人。如佛奴、天奴，因佛、因天，故名佛奴、天奴。因濕生故，故名濕生。如因聲故，名為迦迦羅、名究究羅、呾呾羅。如是等名，是因緣名。無因緣者，如蓮花、地、水、火、風、虛空。如曼陀婆，一名二實，一名殿堂、二名飲漿堂，不飲漿亦復得名為曼陀婆。如薩婆車多名為蛇蓋，實非蛇蓋，是名無因，強立名字。如坻羅婆夷，名為食油，實不食油，強為立名，名為食油。是名無因，強立名字。善男子！是大涅槃亦復如是，無有因緣，強為立名。善男子！譬如虛空，不因小空名為大空也。涅槃亦爾，不因小相名大涅槃。善男子！譬如有法，不可稱量、不可思議，故名為大。涅槃亦爾，不可稱量、不可思議，故得名為大般涅槃。以純凈故名大涅槃。云何純凈？凈有四種。何等為四？一者、二十五有名為不凈，能永斷故得名為凈，凈即涅槃。如是涅槃，亦得名有，而是涅槃，實非是有，諸佛如來隨世俗故，說涅槃有。譬如世人，非父言父、非母言母，實非父母，而言父母。涅槃亦爾，隨世俗故說言諸佛有大涅槃。二者、業清
凈故。一切凡夫業不清凈，故無涅槃；諸佛如來業清凈故，故名大凈，以大凈故名大涅槃。三者、身清凈故。身若無常，則名不凈；如來身常故名大凈，以大凈故名大涅槃。四者、心清凈故，心若有漏，名曰不凈；佛心無漏，故名大凈，以大凈故名大涅槃。善男子！是名善男子、善女人修行如是大涅槃經，具足成就初分功德。
大般涅槃經卷第二十三 大正藏第 12 冊 No. 0374 大般涅槃經
大般涅槃經卷第二十四
北涼天竺三藏曇無讖譯光明遍照高貴德王菩薩品第十之四
「複次善男子！云何菩薩摩訶薩修大涅槃，成就具足第二功德？善男子！菩薩摩訶薩修大涅槃，昔所不得而今得之，昔所不見而今見之，昔所不聞而今聞之，昔所不到而今得到，昔所不知而今知之。云何名為昔所不得而今得之？所謂神通，昔所不得而今乃得。通有二種：一者內，二者外。所言外者與外道共。內復有二：一者二乘，二者菩薩。菩薩修行大涅槃經所得神通，不與聲聞辟支佛共。云何名為不與聲聞辟支佛共？二乘所作神通變化，一心作一，不得眾多。菩薩不爾，於一心中，則能具足現五趣身。所以者何？以得如是大涅槃經之勢力故，是則名為昔所不得而今得之。又復云何昔所不得而今得之？所
【現代漢語翻譯】 現代漢語譯本 『清凈』的緣故。一切凡夫的業不清凈，所以沒有涅槃；諸佛如來的業清凈，所以名為『大凈』，因為『大凈』的緣故名為『大涅槃』。第三是，身體清凈的緣故。身體如果無常，就名為不凈；如來的身體是常的，所以名為『大凈』，因為『大凈』的緣故名為『大涅槃』。第四是，心清凈的緣故，心如果有煩惱，就叫做不凈；佛的心沒有煩惱，所以名為『大凈』，因為『大凈』的緣故名為『大涅槃』。善男子！這就是善男子、善女人修行這樣的大涅槃經，圓滿成就初分的功德。
《大般涅槃經》卷第二十三 大正藏第 12 冊 No. 0374 《大般涅槃經》
《大般涅槃經》卷第二十四
北涼天竺三藏曇無讖譯《光明遍照高貴德王菩薩品》第十之四
『再者，善男子！菩薩摩訶薩如何修習大涅槃，成就具足第二種功德？善男子！菩薩摩訶薩修習大涅槃，過去所沒有得到的現在得到了，過去所沒有見到的現在見到了，過去所沒有聽到的現在聽到了，過去所沒有到達的現在到達了，過去所不知道的現在知道了。什麼叫做過去所沒有得到的現在得到了呢？就是所謂的神通，過去沒有得到而現在得到了。神通有兩種：一種是內在的，一種是外在的。所謂外在的，是與外道共有的。內在的又分為兩種：一種是二乘（聲聞乘和緣覺乘），一種是菩薩。菩薩修行大涅槃經所得到的神通，不與聲聞、辟支佛（緣覺）共有。什麼叫做不與聲聞、辟支佛共有呢？二乘所作的神通變化，一心只能做一種，不能做多種。菩薩不是這樣，在一心中，就能具足顯現五趣（地獄、餓鬼、畜生、人、天）的身體。為什麼呢？因為得到了這樣的大涅槃經的力量的緣故，這就叫做過去所沒有得到的現在得到了。又是什麼叫做過去所沒有得到的現在得到了呢？』
【English Translation】 English version 'Purity' is the reason. All ordinary beings' karma is not pure, therefore there is no Nirvana; the Buddhas and Tathagatas' karma is pure, therefore it is called 'Great Purity', and because of 'Great Purity' it is called 'Great Nirvana'. Thirdly, it is because the body is pure. If the body is impermanent, it is called impure; the Tathagata's body is permanent, therefore it is called 'Great Purity', and because of 'Great Purity' it is called 'Great Nirvana'. Fourthly, it is because the mind is pure. If the mind has outflows, it is called impure; the Buddha's mind has no outflows, therefore it is called 'Great Purity', and because of 'Great Purity' it is called 'Great Nirvana'. Good man! This is how good men and good women cultivate such a Great Nirvana Sutra, fully accomplishing the initial merit.
The Great Nirvana Sutra, Volume 23 Taisho Tripitaka Volume 12, No. 0374, The Great Nirvana Sutra
The Great Nirvana Sutra, Volume 24
Translated by Tripitaka Dharmaraksha of Northern Liang, Chapter 10, Part 4: The Bodhisattva King of Light and Universal Virtue
'Furthermore, good man! How does a Bodhisattva Mahasattva cultivate Great Nirvana and achieve the second merit? Good man! A Bodhisattva Mahasattva, cultivating Great Nirvana, obtains what was not obtained in the past, sees what was not seen in the past, hears what was not heard in the past, reaches what was not reached in the past, and knows what was not known in the past. What is meant by obtaining what was not obtained in the past? It refers to supernatural powers, which were not obtained in the past but are now obtained. There are two kinds of supernatural powers: internal and external. The external ones are shared with non-Buddhists. The internal ones are further divided into two: those of the Two Vehicles (Shravakas and Pratyekabuddhas) and those of Bodhisattvas. The supernatural powers obtained by Bodhisattvas through cultivating the Great Nirvana Sutra are not shared with Shravakas and Pratyekabuddhas. What is meant by not sharing with Shravakas and Pratyekabuddhas? The supernatural transformations performed by the Two Vehicles can only manifest one thing at a time, not many. Bodhisattvas are not like this; in one mind, they can fully manifest the bodies of the five realms (hell, hungry ghosts, animals, humans, and gods). Why is this so? Because they have obtained the power of the Great Nirvana Sutra, this is called obtaining what was not obtained in the past. Furthermore, what is meant by obtaining what was not obtained in the past?'
謂身得自在、心得自在。何以故？一切凡夫所有身心不得自在，或心隨身，或身隨心。
「云何名為心隨於身？譬如醉人，酒在身中，爾時身動，心亦隨動，亦如身懶，心亦隨懶，是則名為心隨於身。又如嬰兒，其身稚小，心亦隨小，大人身大，心亦隨大。又如有人，身體粗澀，心常思念，欲得膏油潤漬令軟，是則名為心隨於身。
「云何名為身隨於心？所謂去、來、坐臥、修行、施、戒、忍辱、精進，愁惱之人身則羸悴，歡喜之人身則肥鮮，恐怖之人身體戰動，專心聽法身則怡悅，悲泣之人涕淚橫流，是則名為身隨於心。菩薩不爾，于身心中俱得自在，是則名為昔所不得而今得之。
「複次善男子！菩薩摩訶薩所現身相，猶如微塵，以此微身，悉能遍至無量無邊恒河沙等諸佛世界，無所障礙，而心常定，初不移動，是則名為心不隨身。
「是亦名為昔所不到而今能到。何以複名昔所不到而今能到？一切聲聞辟支佛等所不能到，菩薩能到，是故名為昔所不到而今能到。一切聲聞辟支佛等，雖以神通不能變身如細微塵，遍至無量恒河沙等諸佛世界，聲聞緣覺身若動時心亦隨動。菩薩不爾，心雖不動，身無不至，是名菩薩心不隨身。複次善男子！菩薩化身猶如三千大千世界，以此大身入一塵身，
其心爾時亦不隨小。聲聞緣覺雖能化身令如三千大千世界，而不能以如此大身入微塵身，於此事中尚自不能，況能令心而不隨動？是名菩薩心不隨身。複次善男子！菩薩摩訶薩以一音聲，能令三千大千世界眾生悉聞，心終不念令是音聲遍諸世界，使諸眾生昔所不聞而今得聞。而是菩薩亦初不言，我令眾生昔所不聞而今得聞。菩薩若言，因我說法令諸眾生不聞聞者，當知是人終不能得阿耨多羅三藐三菩提。何以故？眾生不聞，我為說者，如此之心是生死心，一切菩薩是心已盡，以是義故，菩薩摩訶薩所有身心不相隨逐。善男子！一切凡夫身心相隨，菩薩不爾，為化眾生故，雖現身小，心亦不小。何以故？諸菩薩等所有心性常廣大故，雖現大身，心亦不大。云何大身？身如三千大千世界。云何小心，行嬰兒行。以是義故，心不隨身。菩薩摩訶薩已於無量阿僧祇劫，遠酒不飲而心亦動，心無悲苦身亦流淚，實無恐怖身亦戰慄，以是義故，當知菩薩身心自在，不相隨逐。菩薩摩訶薩唯現一身，而諸眾生各各見異。
「複次善男子！云何菩薩摩訶薩修大涅槃，昔所不聞而今得聞？菩薩摩訶薩先取聲相，所謂象聲馬聲、車聲人聲、貝聲鼓聲、簫笛等聲、歌聲哭聲而修習之，以修習故，能聞無量三千大千世界所有地獄音聲。復
【現代漢語翻譯】 現代漢語譯本：菩薩的心在那個時候也不會隨著身體變小。聲聞（sravaka，指聽聞佛陀教誨而修行的人）和緣覺（pratyekabuddha，指獨自悟道的人）雖然能夠化身變得像三千大千世界那麼大，卻不能以如此巨大的身體進入微塵般小的身體，在這件事上他們自己都做不到，更何況能讓心不隨身體而動呢？這就是菩薩的心不隨身體的體現。再者，善男子！菩薩摩訶薩用一個聲音，能讓三千大千世界的所有眾生都聽到，心中卻不會想讓這個聲音遍佈所有世界，使那些過去沒有聽到的眾生現在聽到。而且菩薩也不會說，是我讓眾生過去沒聽到的現在聽到了。菩薩如果說，因為我說法讓眾生從沒聽到到聽到，應當知道這個人終究不能證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。為什麼呢？眾生沒聽到，我為他們說法，這樣的心是生死心，一切菩薩這種心已經斷盡，因為這個緣故，菩薩摩訶薩的身心不會互相追隨。善男子！一切凡夫的身心是互相追隨的，菩薩不是這樣，爲了教化眾生，雖然示現身體很小，心也不會小。為什麼呢？因為諸菩薩的心性常常是廣大的，雖然示現巨大的身體，心也不會因此變大。什麼叫巨大的身體呢？身體像三千大千世界那麼大。什麼叫小心呢？行為像嬰兒一樣。因為這個緣故，心不隨身體而動。菩薩摩訶薩在無量阿僧祇劫（asamkhya kalpa，無數大劫）中，早已遠離飲酒，但心也會動；心中沒有悲傷痛苦，身體也會流淚；實際上沒有恐懼，身體也會戰慄。因為這個緣故，應當知道菩薩的身心是自在的，不會互相追隨。菩薩摩訶薩只示現一個身體，而眾生各自看到的卻不同。 再者，善男子！什麼是菩薩摩訶薩修習大涅槃（maha-nirvana，大解脫），過去沒有聽到的現在聽到了呢？菩薩摩訶薩先取各種聲音的相，比如象的叫聲、馬的叫聲、車的聲音、人的聲音、貝殼的聲音、鼓的聲音、簫笛等樂器的聲音、歌聲、哭聲，並修習這些聲音，通過修習，能夠聽到無量三千大千世界所有地獄的聲音。再者，善男子！菩薩摩訶薩修習大涅槃，過去沒有聽到的現在聽到了，是指菩薩摩訶薩先取各種聲音的相，比如象的叫聲、馬的叫聲、車的聲音、人的聲音、貝殼的聲音、鼓的聲音、簫笛等樂器的聲音、歌聲、哭聲，並修習這些聲音，通過修習，能夠聽到無量三千大千世界所有地獄的聲音。
【English Translation】 English version: At that time, the Bodhisattva's mind does not become small along with the body. Although Sravakas (those who learn by hearing the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment on their own) can transform their bodies to be as large as a three-thousand-great-thousand world, they cannot enter a body as small as a mote of dust with such a large body. They cannot even do this themselves, let alone make their minds not follow their bodies. This is what it means that the Bodhisattva's mind does not follow the body. Furthermore, good man! A Bodhisattva Mahasattva, with one sound, can make all beings in the three-thousand-great-thousand world hear it, but in their mind, they do not think of making this sound pervade all worlds, so that those beings who have not heard it in the past can now hear it. Moreover, the Bodhisattva does not say, 'I have made beings hear what they have not heard in the past.' If a Bodhisattva says, 'Because of my teaching, I have made beings hear what they have not heard,' know that this person will ultimately not attain Anuttara-samyak-sambodhi (supreme perfect enlightenment). Why? Because the thought, 'Beings have not heard, and I am speaking for them,' is a mind of birth and death. All Bodhisattvas have exhausted this kind of mind. For this reason, the body and mind of a Bodhisattva Mahasattva do not follow each other. Good man! The body and mind of all ordinary beings follow each other, but Bodhisattvas are not like this. For the sake of transforming beings, although they manifest a small body, their mind is not small. Why? Because the nature of the minds of all Bodhisattvas is always vast. Although they manifest a large body, their mind does not become large because of it. What is a large body? A body as large as a three-thousand-great-thousand world. What is a small mind? Acting like an infant. For this reason, the mind does not follow the body. The Bodhisattva Mahasattva, in countless asamkhya kalpas (incalculable eons), has long abstained from drinking alcohol, yet their mind may still move; their mind has no sorrow or suffering, yet their body may shed tears; they have no fear, yet their body may tremble. For this reason, you should know that the Bodhisattva's body and mind are free and do not follow each other. A Bodhisattva Mahasattva manifests only one body, but each being sees it differently. Furthermore, good man! How does a Bodhisattva Mahasattva cultivate great Nirvana (great liberation), hearing what they have not heard in the past? The Bodhisattva Mahasattva first takes the characteristics of various sounds, such as the sound of elephants, the sound of horses, the sound of carts, the sound of people, the sound of conch shells, the sound of drums, the sound of flutes and other instruments, the sound of singing, and the sound of crying, and practices with these sounds. Through this practice, they can hear the sounds of all the hells in the immeasurable three-thousand-great-thousand world. Furthermore, good man! When it is said that a Bodhisattva Mahasattva cultivates great Nirvana, hearing what they have not heard in the past, it means that the Bodhisattva Mahasattva first takes the characteristics of various sounds, such as the sound of elephants, the sound of horses, the sound of carts, the sound of people, the sound of conch shells, the sound of drums, the sound of flutes and other instruments, the sound of singing, and the sound of crying, and practices with these sounds. Through this practice, they can hear the sounds of all the hells in the immeasurable three-thousand-great-thousand world.
轉修習得異耳根，異於聲聞緣覺天耳。何以故？二乘所得清凈耳通，若依初禪凈妙四大，唯聞初禪不聞二禪，乃至四禪亦復如是，雖可一時得聞三千大千世界所有音聲，而不能聞無量無邊恒河沙等世界音聲。以是義故，菩薩所得異於聲聞緣覺耳根，以是異故，昔所不聞而今得聞。雖聞音聲，而心初無聞聲之相，不作有相、常相、樂相、我相、凈相、主相依相、作相因相、定相果相，以是義故，諸菩薩等昔所不聞而今得聞。」
爾時光明遍照高貴德王菩薩摩訶薩言：「若佛所說，不作定相、不作果相，是義不然。何以故？如來先說，若人聞是大涅槃經一句一字，必定得成阿耨多羅三藐三菩提；如來於今，云何復言無定、無果？若得阿耨多羅三藐三菩提，即是定相，即是果相；云何而言無定、無果？聞惡聲故則生噁心，生噁心故則至三塗，若至三塗則是定果；云何而言無定、無果？」
爾時如來贊言：「善哉，善哉！善男子！能作是問。若使諸佛說諸音聲有定果相者，則非諸佛世尊之相，是魔王相、生死之相、遠涅槃相。何以故？一切諸佛凡所演說無定果相。善男子！譬如刀中見人面像，豎則見長，橫則見闊，若有定相，云何而得豎則見長、橫則見闊？以是義故，諸佛世尊凡所演說無定果相。善男子！夫涅槃
【現代漢語翻譯】 現代漢語譯本 （菩薩）轉而修習獲得的耳根，不同於聲聞（Śrāvaka，聽聞佛陀教誨而修行的人）和緣覺（Pratyekabuddha，靠自己領悟佛法的人）的天耳（divya-śrotra，天人所具有的超常聽力）。為什麼呢？二乘（聲聞和緣覺）所獲得的清凈耳通，如果依賴於初禪（dhyāna，禪定）的清凈微妙四大（地、水、火、風），就只能聽到初禪的聲音，聽不到二禪的聲音，乃至四禪也是如此。雖然可以一時聽到三千大千世界（tri-sāhasra-mahā-sāhasra-loka-dhātu，佛教宇宙觀中的一個大世界）的所有聲音，卻不能聽到無量無邊恒河沙數（gaṅgā-nadī-vālukā，形容極多）世界的聲音。因為這個原因，菩薩所獲得的耳根不同於聲聞和緣覺的耳根。因為這種不同，過去聽不到的聲音現在能夠聽到。雖然聽到聲音，心中卻初無聽到聲音的念頭，不執著于有相（saṃjñā，表象）、常相（nitya-saṃjñā，永恒的表象）、樂相（sukha-saṃjñā，快樂的表象）、我相（ātma-saṃjñā，自我的表象）、凈相（śubha-saṃjñā，清凈的表象）、主相（svāmi-saṃjñā，主宰的表象）、依相（āśraya-saṃjñā，依賴的表象）、作相（kartṛ-saṃjñā，造作的表象）、因相（hetu-saṃjñā，原因的表象）、定相（niyata-saṃjñā，固定的表象）、果相（phala-saṃjñā，結果的表象）。因為這個原因，諸菩薩等過去聽不到的聲音現在能夠聽到。 當時，光明遍照高貴德王菩薩摩訶薩（Mahāsattva，大菩薩）說：『如果佛所說的不執著于定相、不執著于果相，這個道理是不對的。為什麼呢？如來（Tathāgata，佛的稱號）先前說過，如果有人聽到《大涅槃經》（Mahāparinirvāṇa Sūtra）一句一字，必定能夠成就阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺，即佛的智慧）；如來現在，為什麼又說沒有定相、沒有果相呢？如果得到阿耨多羅三藐三菩提，就是定相，就是果相；為什麼說沒有定相、沒有果相呢？聽到惡聲就會產生噁心，產生噁心就會墮入三塗（durgati，地獄、餓鬼、畜生三惡道），如果墮入三塗就是定果；為什麼說沒有定相、沒有果相呢？』 當時，如來讚歎說：『好啊，好啊！善男子！你能夠提出這樣的問題。如果諸佛所說的各種聲音有固定的果報，那就不是諸佛世尊（Bhagavat，佛的稱號）的相，而是魔王（Māra，佛教中的魔）的相、生死的相、遠離涅槃（nirvāṇa，解脫）的相。為什麼呢？一切諸佛凡所演說都沒有固定的果報。善男子！譬如在刀中看到人面的影像，豎著看就顯得長，橫著看就顯得寬，如果有固定的相，怎麼會豎著看就顯得長，橫著看就顯得寬呢？因為這個原因，諸佛世尊凡所演說都沒有固定的果報。善男子！涅槃
【English Translation】 English version The ear faculty acquired through cultivation is different from the divine ear (divya-śrotra) of Śrāvakas (those who hear the Buddha's teachings and practice), and Pratyekabuddhas (those who attain enlightenment on their own). Why is this so? The pure ear-penetration attained by the two vehicles (Śrāvakas and Pratyekabuddhas), if based on the pure and subtle four great elements (earth, water, fire, and wind) of the first dhyāna (meditative absorption), can only hear the sounds of the first dhyāna, not the sounds of the second dhyāna, and so on up to the fourth dhyāna. Although they can hear all the sounds of the three-thousand great-thousand world (tri-sāhasra-mahā-sāhasra-loka-dhātu) at one time, they cannot hear the sounds of countless worlds like the sands of the Ganges River (gaṅgā-nadī-vālukā). For this reason, the ear faculty attained by Bodhisattvas is different from that of Śrāvakas and Pratyekabuddhas. Because of this difference, sounds that were not heard in the past can now be heard. Although they hear sounds, their minds have no initial thought of hearing sounds, and they do not cling to the notions of appearance (saṃjñā), permanence (nitya-saṃjñā), pleasure (sukha-saṃjñā), self (ātma-saṃjñā), purity (śubha-saṃjñā), master (svāmi-saṃjñā), dependence (āśraya-saṃjñā), action (kartṛ-saṃjñā), cause (hetu-saṃjñā), fixed (niyata-saṃjñā), or result (phala-saṃjñā). For this reason, Bodhisattvas and others can now hear sounds that they could not hear in the past. At that time, the Bodhisattva Mahāsattva (great being) Light-Illuminating Noble Virtue King said, 'If what the Buddha says is not to cling to fixed characteristics or results, this principle is not correct. Why is that? The Tathāgata (Buddha's title) previously said that if a person hears even one phrase or one word of the Mahāparinirvāṇa Sūtra, they will certainly attain Anuttarā-samyak-saṃbodhi (supreme perfect enlightenment); why does the Tathāgata now say that there are no fixed characteristics or results? If one attains Anuttarā-samyak-saṃbodhi, that is a fixed characteristic, that is a result; why say there are no fixed characteristics or results? Hearing evil sounds will give rise to evil thoughts, and evil thoughts will lead to the three evil realms (durgati, hell, hungry ghosts, and animals); if one falls into the three evil realms, that is a fixed result; why say there are no fixed characteristics or results?' At that time, the Tathāgata praised, 'Excellent, excellent! Good man! You are able to ask such a question. If the various sounds spoken by the Buddhas had fixed results, then that would not be the characteristic of the Buddhas, the World Honored Ones (Bhagavat, Buddha's title), but rather the characteristic of Māra (the demon), the characteristic of birth and death, and the characteristic of being far from nirvāṇa (liberation). Why is that? All that the Buddhas speak of has no fixed results. Good man! It is like seeing the image of a face in a sword; if you look at it vertically, it appears long, and if you look at it horizontally, it appears wide. If there were a fixed characteristic, how could it appear long when viewed vertically and wide when viewed horizontally? For this reason, all that the Buddhas speak of has no fixed results. Good man! Nirvāṇa
者實非聲果，若使涅槃是聲果者，當知涅槃非是常法。善男子！譬如世間從因生法，有因則有果，無因則無果。因無常故，果亦無常。所以者何？因亦作果，果亦作因，以是義故，一切諸法無有定相。若使涅槃從因生者，因無常故，果亦無常；而是涅槃不從因生，體非是果，是故為常。善男子！以是義故，涅槃之體無定無果。
「善男子！夫涅槃者，亦可言定，亦可言果。云何為定？一切諸佛所有涅槃常樂我凈，是故為定，無生老壞是故為定，一闡提等、犯四重禁、誹謗方等、作五逆罪，舍除本心，必定得故，是故為定。
「善男子！如汝所言，若人聞我說大涅槃一字一句，得阿耨多羅三藐三菩提者。汝於是義，猶未了了。汝當諦聽，吾當為汝更分別之。善男子！若有善男子、善女人，聞大涅槃一字一句，不作字相、不作句相、不作聞相、不作佛相、不作說相，如是義者名無相相，以無相相故，得阿耨多羅三藐三菩提。善男子！如汝所言，聞惡聲故到三塗者，是義不然。何以故？非以惡聲而至三塗，當知是果乃是噁心。所以者何？有善男子、善女人等，雖聞惡聲心不生惡，是故當知，非因惡聲生三塗中。而諸眾生因煩惱結，噁心滋多，生三惡趣，非因惡聲。若聲有定相，諸有聞者一切悉應生於噁心。或有
【現代漢語翻譯】 現代漢語譯本： 『如果涅槃是聲音的果報，那麼應當知道涅槃不是常住不變的法。善男子！譬如世間從因緣而生的法，有因就有果，沒有因就沒有果。因為因是無常的，所以果也是無常的。為什麼呢？因為因可以成為果，果也可以成為因，因為這個道理，一切諸法都沒有固定的相狀。如果涅槃是從因緣而生，因是無常的，那麼果也是無常的；但是涅槃不是從因緣而生，它的本體不是果，所以是常住不變的。善男子！因為這個道理，涅槃的本體沒有固定不變的相狀，也不是果。』 『善男子！涅槃，也可以說是定，也可以說是果。什麼是定呢？一切諸佛所有的涅槃是常樂我凈（常、樂、我、凈，佛的四種德性），所以說是定；沒有生老壞滅，所以說是定；一闡提（斷絕善根的人）等、犯四重禁、誹謗方等經典、造作五逆罪的人，只要捨棄原來的心，必定可以得到涅槃，所以說是定。』 『善男子！正如你所說，如果有人聽到我說大涅槃的一個字一句，就能得到阿耨多羅三藐三菩提（無上正等正覺），你對這個道理，還沒有完全明白。你應該仔細聽，我將為你進一步分別解釋。善男子！如果有善男子、善女人，聽到大涅槃的一個字一句，不執著于字的相狀、不執著于句的相狀、不執著于聽聞的相狀、不執著于佛的相狀、不執著于說法的相狀，這樣的道理稱為無相之相，因為無相之相，所以能得到阿耨多羅三藐三菩提。善男子！正如你所說，聽到惡聲就會墮入三塗（地獄、餓鬼、畜生），這個道理是不對的。為什麼呢？不是因為惡聲而墮入三塗，應當知道這是噁心的果報。為什麼呢？有的善男子、善女人等，雖然聽到惡聲，心中不生惡念，所以應當知道，不是因為惡聲而墮入三塗。而眾生是因為煩惱的束縛，噁心滋長，才墮入三惡趣，不是因為惡聲。如果聲音有固定的相狀，那麼所有聽到的人都應該生起噁心。』
【English Translation】 English version: 'If Nirvana were the result of sound, then it should be known that Nirvana is not a permanent dharma. Good man! It is like the worldly dharmas that arise from causes; if there is a cause, there is a result, and if there is no cause, there is no result. Because the cause is impermanent, the result is also impermanent. Why is that? Because a cause can become a result, and a result can become a cause. Because of this principle, all dharmas have no fixed characteristics. If Nirvana arose from causes, and the cause is impermanent, then the result would also be impermanent; but Nirvana does not arise from causes, its essence is not a result, therefore it is permanent. Good man! Because of this principle, the essence of Nirvana has no fixed characteristics and is not a result.' 'Good man! Nirvana can also be called 'fixed' and can also be called a 'result'. What is 'fixed'? The Nirvana of all Buddhas is characterized by permanence, bliss, self, and purity (chang, le, wo, jing, the four virtues of the Buddha), therefore it is called 'fixed'; it is without birth, old age, decay, and death, therefore it is called 'fixed'; those who are icchantikas (those who have severed their roots of goodness), those who have violated the four major precepts, those who slander the Vaipulya sutras, and those who commit the five heinous crimes, if they abandon their original minds, they will certainly attain Nirvana, therefore it is called 'fixed'.' 'Good man! As you said, if someone hears even one word or one sentence of my discourse on the Great Nirvana, they will attain Anuttara-samyak-sambodhi (unexcelled complete enlightenment). You have not yet fully understood this principle. You should listen carefully, and I will further explain it for you. Good man! If there are good men or good women who hear one word or one sentence of the Great Nirvana, they do not cling to the characteristics of the word, do not cling to the characteristics of the sentence, do not cling to the characteristics of hearing, do not cling to the characteristics of the Buddha, and do not cling to the characteristics of speaking. Such a principle is called the characteristic of no-characteristic. Because of the characteristic of no-characteristic, one can attain Anuttara-samyak-sambodhi. Good man! As you said, that hearing evil sounds leads to the three evil paths (hell, hungry ghosts, animals), this principle is not correct. Why is that? It is not because of evil sounds that one falls into the three evil paths; it should be known that this is the result of an evil mind. Why is that? Some good men and good women, although they hear evil sounds, do not generate evil thoughts in their minds. Therefore, it should be known that it is not because of evil sounds that one falls into the three evil paths. Rather, sentient beings, because of the bonds of afflictions, and the growth of evil minds, fall into the three evil realms, not because of evil sounds. If sounds had fixed characteristics, then all who heard them would generate evil thoughts.'
生者，有不生者，是故當知聲無定相。以無定故，雖復因之，不生噁心。」
「世尊！聲若無定，云何菩薩昔所不聞而今得聞？」
「善男子！聲無定相，昔所不聞，令諸菩薩而今得聞，以是義故，我作是說，昔所不聞而今得聞。
「善男子！云何昔所不見而今得見？善男子！菩薩摩訶薩修大涅槃微妙經典，先取明相，所謂日月星宿、𤊟燎燈燭、珠火之明、藥草等光，以修習故得異眼根，異於聲聞緣覺所得。云何為異？二乘所得清凈天眼，若依欲界四大眼根，不見初禪，若依初禪不見上地，乃至自眼猶不能見，若欲多見，極至三千大千世界。菩薩摩訶薩不修天眼，見妙色身悉是骨相，雖見他方恒河沙等世界色相，不作色相、不作常相、有相、物相、名字等相，作因緣相，不作見相。不言是眼微妙凈相，唯見因緣、非因緣相。云何因緣？色是眼緣，若使是色非因緣者，一切凡夫不應生於見色之相。以是義故，色名因緣。非因緣者，菩薩摩訶薩雖復見之，不生色相，是故非緣。以是義故，菩薩所得清凈天眼，異於聲聞緣覺所得。以是異故，一時遍見十方世界現在諸佛，是名菩薩昔所不見而今得見。以是異故，能見微塵，聲聞緣覺所不能見。以是異故，雖見自眼，初無見相，見無常相。見凡夫身三十六物
【現代漢語翻譯】 現代漢語譯本：有生者，也有不生者，因此應當知道聲音沒有固定的形態。因為沒有固定的形態，即使是聲音的原因，也不會產生惡念。 世尊！如果聲音沒有固定的形態，為什麼菩薩過去沒有聽到的聲音現在卻能聽到呢？ 善男子！聲音沒有固定的形態，過去沒有聽到的聲音，能讓菩薩現在聽到，因為這個道理，我才這樣說，過去沒有聽到的聲音現在能聽到。 善男子！為什麼過去沒有見到的東西現在能見到呢？善男子！菩薩摩訶薩修習大涅槃微妙經典，先取光明之相，例如日月星辰、火焰燈燭、寶珠火光、藥草等光，通過修習得到不同於聲聞緣覺的眼根。有什麼不同呢？二乘（聲聞和緣覺）所得到清凈天眼，如果依靠欲界的四大眼根，就看不到初禪，如果依靠初禪就看不到更高的境界，甚至連自己的眼睛都看不到，如果想要多看，最多隻能看到三千大千世界。菩薩摩訶薩不修天眼，看到美妙的色身都是骨相，即使看到他方恒河沙數的世界的色相，也不執著於色相、常相、有相、物相、名字等相，而是看作因緣之相，不執著于見相。不認為這是眼睛的微妙清凈之相，只看到因緣和非因緣之相。什麼是因緣呢？色是眼睛的因緣，如果色不是因緣，那麼一切凡夫就不應該產生見色之相。因為這個道理，色被稱為因緣。什麼是非因緣呢？菩薩摩訶薩即使看到色，也不會產生色相，所以是非因緣。因為這個道理，菩薩所得到的清凈天眼，不同於聲聞緣覺所得到的。因為這種不同，能夠一時遍見十方世界現在諸佛，這就是菩薩過去沒有見到而現在能見到的原因。因為這種不同，能夠看到微塵，這是聲聞緣覺所不能看到的。因為這種不同，即使看到自己的眼睛，也最初沒有見相，看到無常之相。看到凡夫身體的三十六種不凈之物。
【English Translation】 English version: There are those who are born, and those who are not born; therefore, it should be known that sound has no fixed form. Because it has no fixed form, even if it is the cause of sound, it will not give rise to evil thoughts. World Honored One! If sound has no fixed form, how is it that Bodhisattvas can now hear sounds they did not hear in the past? Good man! Sound has no fixed form. The sounds that were not heard in the past can now be heard by Bodhisattvas. Because of this principle, I say that sounds not heard in the past can now be heard. Good man! How is it that things not seen in the past can now be seen? Good man! Bodhisattva Mahasattvas, practicing the subtle scriptures of the Great Nirvana, first take the aspect of light, such as the sun, moon, stars, flames, lamps, the light of jewels, and the light of medicinal herbs. Through practice, they obtain an eye faculty different from that obtained by Sravakas and Pratyekabuddhas. How is it different? The pure heavenly eye obtained by the Two Vehicles (Sravakas and Pratyekabuddhas), if relying on the four great eye roots of the desire realm, cannot see the first dhyana; if relying on the first dhyana, cannot see the higher realms; and even cannot see their own eyes. If they wish to see more, they can see at most the three thousand great thousand worlds. Bodhisattva Mahasattvas do not cultivate the heavenly eye; they see beautiful forms as skeletal structures. Even when they see the forms of worlds as numerous as the sands of the Ganges, they do not cling to forms, permanence, existence, objects, names, etc., but see them as causal conditions, not as objects of sight. They do not consider it the subtle and pure aspect of the eye, but only see the aspects of cause and non-cause. What is a cause? Form is the cause of the eye. If form were not a cause, then all ordinary beings should not have the perception of seeing form. Because of this principle, form is called a cause. What is a non-cause? Even when Bodhisattva Mahasattvas see form, they do not give rise to the perception of form; therefore, it is a non-cause. Because of this principle, the pure heavenly eye obtained by Bodhisattvas is different from that obtained by Sravakas and Pratyekabuddhas. Because of this difference, they can simultaneously see all the Buddhas present in the ten directions. This is why Bodhisattvas can now see what they did not see in the past. Because of this difference, they can see minute particles, which Sravakas and Pratyekabuddhas cannot see. Because of this difference, even when they see their own eyes, they initially have no perception of seeing, but see the aspect of impermanence. They see the thirty-six impure substances of the ordinary person's body.
不凈充滿，如於掌中觀阿摩勒果，以是義故，昔所不見而今得見。若見眾生所有色相，則知其人大小乘根，一觸衣故，亦知是人善惡諸根差別之相，以是義故，昔所不知而今得知。以一見故，昔所不知而今得知，以此知故，昔所不見而今得見。
「複次善男子！云何菩薩昔所不知而今得知？菩薩摩訶薩雖知凡夫貪恚癡心，初不作心及心數相，不作眾生及以物相，修第一義畢竟空相。何以故？一切菩薩常善修習空性相故。以修空故，昔所不知而今得知。云何為知？知無有我、無有我所，知諸眾生皆有佛性，以佛性故，一闡提等舍離本心，悉當得成阿耨多羅三藐三菩提。如此皆是聲聞緣覺所不能知，菩薩能知，以是義故，昔所不知而今得知。複次善男子！云何昔所不知而今得知？菩薩摩訶薩修大涅槃微妙經典，念過去世一切眾生所生種姓、父母兄弟、妻子眷屬、知識怨憎，於一念中得殊異智，異於聲聞緣覺智慧。云何為異？聲聞緣覺所有智慧，念過去世所有眾生種姓、父母乃至怨憎，而作種姓至怨憎相。菩薩不爾，雖念過去種姓、父母乃至怨憎，終不生於種姓父母怨憎等相，常作法相、空寂之相，是名菩薩昔所不知而今得知。複次善男子！云何昔所不知而今得知？菩薩摩訶薩修大涅槃微妙經典，得他心智，異於聲聞
緣覺所得。云何為異？聲聞緣覺以一念智，知人心時，則不能知地獄、畜生、餓鬼、天心。菩薩不爾，於一念中遍知六趣眾生之心，是名菩薩昔所不知而今得知。複次善男子！復有異知，菩薩摩訶薩於一心中，知須陀洹初心，次第至十六心，以是義故，昔所不知而今得知。是為菩薩修大涅槃具足成就第二功德。
「複次善男子！云何菩薩摩訶薩修大涅槃成就具足第三功德？善男子！菩薩摩訶薩修大涅槃，舍慈得慈，得慈之時，不從因緣。云何名為舍慈得慈？善男子！慈名世諦。菩薩摩訶薩舍世諦慈，得第一義慈，第一義慈不從緣得。複次云何舍慈得慈？慈若可舍，名凡夫慈；慈若可得，即名菩薩無緣之慈。舍一闡提慈、犯四重禁慈、謗方等慈、作五逆慈，得憐愍慈、得如來慈、世尊之慈、無因緣慈。云何複名舍慈得慈？舍黃門慈、無根、二根、女人之慈，屠、膾、獵師、畜養雞豬如是等慈，亦舍聲聞緣覺之慈，得諸菩薩無緣之慈。不見自慈，不見他慈，不見持戒，不見破戒。雖自見悲，不見眾生。雖有苦受，不見受者。何以故？以修第一真實義故。是名菩薩修大涅槃成就具足第三功德。
「複次善男子！云何菩薩摩訶薩修大涅槃成就具足第四功德？善男子！菩薩摩訶薩修大涅槃成就具足第四功德，有十事
【現代漢語翻譯】 現代漢語譯本：緣覺（Pratyekabuddha，獨覺）所證悟的境界，與聲聞（Śrāvaka，聽聞佛法而修行證果者）有何不同？當聲聞和緣覺以一念的智慧去了解人心時，他們不能瞭解地獄、畜生、餓鬼和天道眾生的心。菩薩則不然，他們在一念之間就能遍知六道眾生的心。這就是菩薩過去所不知而現在能夠知曉的。再者，善男子！還有一種不同的知見，菩薩摩訶薩在一念心中，能知須陀洹（Srotāpanna，入流果）的初發心，乃至次第了知十六心。因為這個緣故，菩薩能知過去所不知的。這就是菩薩修習大涅槃所圓滿成就的第二種功德。 再者，善男子！菩薩摩訶薩修習大涅槃，如何成就圓滿的第三種功德？善男子！菩薩摩訶薩修習大涅槃，捨棄世俗的慈悲而獲得真正的慈悲，獲得真正的慈悲時，不依賴任何因緣。什麼叫做捨棄慈悲而獲得慈悲呢？善男子！慈悲是世俗諦的。菩薩摩訶薩捨棄世俗諦的慈悲，獲得第一義諦的慈悲，第一義諦的慈悲不從因緣而得。再者，什麼叫做捨棄慈悲而獲得慈悲呢？如果慈悲是可以捨棄的，那就是凡夫的慈悲；如果慈悲是可以獲得的，那就是菩薩無緣的慈悲。捨棄一闡提（Icchantika，斷善根者）的慈悲、犯四重禁的慈悲、誹謗方等經典的慈悲、造作五逆罪的慈悲，而獲得憐憫的慈悲、如來的慈悲、世尊的慈悲、無因緣的慈悲。又如何叫做捨棄慈悲而獲得慈悲呢？捨棄黃門（性機能不全者）的慈悲、無根（無性機能者）、二根（雙性人）、女人的慈悲，屠夫、劊子手、獵人、飼養雞豬等人的慈悲，也捨棄聲聞緣覺的慈悲，而獲得諸菩薩無緣的慈悲。不見自己的慈悲，不見他人的慈悲，不見持戒，不見破戒。雖然自己有悲憫之心，卻不見眾生。雖然有苦的感受，卻不見受苦的人。為什麼呢？因為修習第一真實義的緣故。這就是菩薩修習大涅槃所圓滿成就的第三種功德。 再者，善男子！菩薩摩訶薩修習大涅槃，如何成就圓滿的第四種功德？善男子！菩薩摩訶薩修習大涅槃成就圓滿的第四種功德，有十件事。
【English Translation】 English version: What is the difference between the enlightenment attained by a Pratyekabuddha (Solitary Buddha) and that of a Śrāvaka (Disciple who hears the teachings)? When a Śrāvaka and a Pratyekabuddha use their wisdom to understand the minds of people, they cannot understand the minds of beings in hell, animals, hungry ghosts, or the heavens. A Bodhisattva is not like this; in a single moment, they can understand the minds of beings in all six realms. This is what a Bodhisattva did not know in the past but now knows. Furthermore, good man! There is another kind of knowledge: in a single moment, a Bodhisattva Mahāsattva can know the initial intention of a Srotāpanna (Stream-enterer), and sequentially know the sixteen minds. Because of this, the Bodhisattva knows what they did not know in the past. This is the second merit that a Bodhisattva fully achieves by practicing Mahāparinirvāṇa. Furthermore, good man! How does a Bodhisattva Mahāsattva achieve the complete third merit by practicing Mahāparinirvāṇa? Good man! A Bodhisattva Mahāsattva, by practicing Mahāparinirvāṇa, abandons worldly compassion and attains true compassion. When they attain true compassion, it does not depend on any conditions. What is meant by abandoning compassion and attaining compassion? Good man! Compassion is a worldly truth. A Bodhisattva Mahāsattva abandons worldly compassion and attains the compassion of the ultimate truth. The compassion of the ultimate truth is not obtained through conditions. Furthermore, what is meant by abandoning compassion and attaining compassion? If compassion can be abandoned, it is the compassion of an ordinary person; if compassion can be attained, it is the unconditioned compassion of a Bodhisattva. Abandoning the compassion of an Icchantika (one who has severed their roots of goodness), the compassion of one who has violated the four major precepts, the compassion of one who slanders the Vaipulya sutras, and the compassion of one who commits the five heinous crimes, they attain compassionate pity, the compassion of the Tathāgata, the compassion of the World Honored One, and unconditioned compassion. How else is it meant by abandoning compassion and attaining compassion? Abandoning the compassion of a eunuch, one without sexual organs, one with two sexual organs, and women, the compassion of butchers, executioners, hunters, and those who raise chickens and pigs, they also abandon the compassion of Śrāvakas and Pratyekabuddhas, and attain the unconditioned compassion of all Bodhisattvas. They do not see their own compassion, nor the compassion of others, nor the keeping of precepts, nor the breaking of precepts. Although they have compassion, they do not see sentient beings. Although they experience suffering, they do not see the one who suffers. Why is this? Because they practice the first and ultimate truth. This is the third merit that a Bodhisattva fully achieves by practicing Mahāparinirvāṇa. Furthermore, good man! How does a Bodhisattva Mahāsattva achieve the complete fourth merit by practicing Mahāparinirvāṇa? Good man! A Bodhisattva Mahāsattva achieves the complete fourth merit by practicing Mahāparinirvāṇa, and there are ten things.
。何等為十？一者根深難可傾拔，二者自身生決定想，三者不觀福田及非福田，四者修凈佛土，五者滅除有餘，六者斷除業緣，七者修清凈身，八者了知諸緣，九者離諸怨敵，十者斷除二邊。云何根深難可傾拔？所言根者，名不放逸。不放逸者為是何根？所謂阿耨多羅三藐三菩提根。善男子！一切諸佛諸善根本，皆不放逸，不放逸故，諸餘善根轉轉增長，以能增長諸善根故，于諸善中最為殊勝。善男子！如諸跡中象跡為上；不放逸法亦復如是，于諸善法最為殊勝。善男子！如諸明中，日光為最；不放逸法亦復如是，于諸善法最為殊勝。善男子！如諸王中轉輪聖王為最第一；不放逸法亦復如是，于諸善法為最第一。善男子！如諸流中四河為最；不放逸法亦復如是，于諸善法為上為最。善男子！如諸山中，須彌山王為最第一；不放逸法亦復如是，于諸善法為最第一。善男子！如水生花中，青蓮花為最；不放逸法亦復如是，于諸善法為最為上。善男子！如陸生花中，婆利師花為最為上；不放逸法亦復如是，于諸善法為最為上。善男子！如諸獸中，師子為最；不放逸法亦復如是，于諸善法為最為上。善男子！如飛鳥中，金翅鳥王為最為上；不放逸法亦復如是，于諸善法為最為上。
「善男子！如大身中，羅睺阿修羅王為
【現代漢語翻譯】 現代漢語譯本：什麼是十種殊勝的修行？第一是根基深厚難以動搖，第二是自身產生堅定的信念，第三是不分別對待福田和非福田，第四是修持清凈的佛土，第五是滅除有餘的煩惱，第六是斷除業力的牽絆，第七是修持清凈的身體，第八是了知諸法的因緣，第九是遠離一切怨敵，第十是斷除執著于兩邊的極端。什麼是根基深厚難以動搖？所說的根基，指的是不放逸。不放逸是什麼根基呢？是指阿耨多羅三藐三菩提（無上正等正覺）的根基。善男子！一切諸佛的善法根本，都是不放逸。因為不放逸，其他的善根才能不斷增長，因為能夠增長各種善根，所以在一切善法中最為殊勝。善男子！就像一切足跡中，像的足跡最為殊勝；不放逸的法也是如此，在一切善法中最為殊勝。善男子！就像一切光明中，日光最為殊勝；不放逸的法也是如此，在一切善法中最為殊勝。善男子！就像一切國王中，轉輪聖王最為第一；不放逸的法也是如此，在一切善法中最為第一。善男子！就像一切河流中，四大河最為殊勝；不放逸的法也是如此，在一切善法中最為殊勝。善男子！就像一切山中，須彌山王最為第一；不放逸的法也是如此，在一切善法中最為第一。善男子！就像水中生長的花中，青蓮花最為殊勝；不放逸的法也是如此，在一切善法中最為殊勝。善男子！就像陸地上生長的花中，婆利師花最為殊勝；不放逸的法也是如此，在一切善法中最為殊勝。善男子！就像一切野獸中，獅子最為殊勝；不放逸的法也是如此，在一切善法中最為殊勝。善男子！就像一切飛鳥中，金翅鳥王最為殊勝；不放逸的法也是如此，在一切善法中最為殊勝。 善男子！就像大身形中，羅睺阿修羅王（一種阿修羅）最為
【English Translation】 English version: What are the ten superior practices? First is having deep roots that are difficult to uproot, second is generating a firm conviction within oneself, third is not discriminating between fields of merit and non-merit, fourth is cultivating a pure Buddha-land, fifth is eliminating remaining afflictions, sixth is severing the bonds of karma, seventh is cultivating a pure body, eighth is understanding the conditions of all phenomena, ninth is distancing oneself from all enemies, and tenth is severing attachment to both extremes. What does it mean to have deep roots that are difficult to uproot? The roots referred to are non-negligence. What kind of root is non-negligence? It is the root of Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). Good man! The root of all the Buddhas' virtuous practices is non-negligence. Because of non-negligence, other virtuous roots can continuously grow. Because it can grow all kinds of virtuous roots, it is the most superior among all virtuous practices. Good man! Just as among all footprints, the elephant's footprint is the most superior, so too is the practice of non-negligence the most superior among all virtuous practices. Good man! Just as among all lights, sunlight is the most superior, so too is the practice of non-negligence the most superior among all virtuous practices. Good man! Just as among all kings, the Chakravartin (universal monarch) is the most superior, so too is the practice of non-negligence the most superior among all virtuous practices. Good man! Just as among all rivers, the four great rivers are the most superior, so too is the practice of non-negligence the most superior among all virtuous practices. Good man! Just as among all mountains, Mount Sumeru is the most superior, so too is the practice of non-negligence the most superior among all virtuous practices. Good man! Just as among flowers that grow in water, the blue lotus is the most superior, so too is the practice of non-negligence the most superior among all virtuous practices. Good man! Just as among flowers that grow on land, the Parijata flower is the most superior, so too is the practice of non-negligence the most superior among all virtuous practices. Good man! Just as among all beasts, the lion is the most superior, so too is the practice of non-negligence the most superior among all virtuous practices. Good man! Just as among all birds, the Garuda (mythical bird) king is the most superior, so too is the practice of non-negligence the most superior among all virtuous practices. Good man! Just as among great bodies, Rahu Asura King (a type of Asura) is the most
最為上；不放逸法亦復如是，于諸善法為最為上。善男子！如一切眾生，若二足、四足、多足、無足中，如來為最；不放逸法亦復如是，于善法中為最為上。善男子！如諸眾中，佛、僧為上；不放逸法亦復如是，于善法中為最為上。善男子！如佛法中，大涅槃法為最為上；不放逸法亦復如是，于諸善法為最為上。善男子！以是義故，不放逸根，深固難拔。云何不放逸故而得增長？所謂信根、戒根、施根、慧根、忍根、聞根、進根、念根、定根、善知識根，如是諸根，不放逸故而得增長，以增長故深固難拔。以是義故，名為菩薩摩訶薩修大涅槃根深難拔。
「云何于身作決定想？于自身所生決定心：『我今此身於未來世，定當為阿耨多羅三藐三菩提器。心亦如是，不作狹小，不作變易，不作聲聞、辟支佛心，不作魔心及自樂心、樂生死心，常為眾生求慈悲心。』是名菩薩于自身中生決定心，我于來世當爲阿耨多羅三藐三菩提器，以是義故，菩薩摩訶薩修大涅槃，于自身中生決定想。
「云何菩薩不觀福田及非福田？云何福田？外道、持戒，上至諸佛，是名福田。若有念言：『如是等輩是真福田。』當知是心則為狹劣。菩薩摩訶薩悉觀一切無量眾生無非福田。何以故？以善修習異念處故。有異念處，善修習者
【現代漢語翻譯】 現代漢語譯本：最殊勝的；不放逸的修行方法也是如此，在所有善法中最為殊勝。善男子！就像一切眾生，無論是兩足、四足、多足還是無足的，如來（Tathagata，佛的稱號）最為尊貴；不放逸的修行方法也是如此，在所有善法中最為殊勝。善男子！就像在所有僧團中，佛（Buddha）和僧（Sangha）最為尊貴；不放逸的修行方法也是如此，在所有善法中最為殊勝。善男子！就像在佛法中，大涅槃法（Mahaparinirvana，佛的最終解脫）最為殊勝；不放逸的修行方法也是如此，在所有善法中最為殊勝。善男子！因為這個原因，不放逸的根基，深固而難以動搖。如何因為不放逸而得到增長呢？就是所謂的信根、戒根、施根、慧根、忍根、聞根、進根、念根、定根、善知識根，這些根基，因為不放逸而得到增長，因為增長而深固難以動搖。因為這個原因，稱為菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）修習大涅槃的根基深固難以動搖。 『如何對自身產生堅定的想法？』對自身產生堅定的想法：『我現在的身體在未來世，必定會成為阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）的容器。』心也是如此，不狹隘，不改變，不生起聲聞（Sravaka，聽聞佛法而修行的人）、辟支佛（Pratyekabuddha，獨自覺悟的人）的心，不生起魔心和自樂的心、貪戀生死的心，常常爲了眾生尋求慈悲心。這稱為菩薩在自身中產生堅定的想法，我未來世必定會成為阿耨多羅三藐三菩提的容器，因為這個原因，菩薩摩訶薩修習大涅槃，在自身中產生堅定的想法。 『菩薩如何不觀察福田和非福田？』什麼是福田？外道、持戒者，上至諸佛，都稱為福田。如果有人認為：『這些人才是真正的福田。』應當知道這種想法是狹隘的。菩薩摩訶薩觀察一切無量眾生，沒有不是福田的。為什麼呢？因為善於修習異念處（異念處，指對不同對象的觀想）。如果有人善於修習異念處
【English Translation】 English version: The most supreme; the practice of non-negligence is also like this, it is the most supreme among all good dharmas. Good man! Just like among all sentient beings, whether two-legged, four-legged, many-legged, or legless, the Tathagata (title of the Buddha) is the most honored; the practice of non-negligence is also like this, it is the most supreme among all good dharmas. Good man! Just like among all assemblies, the Buddha and the Sangha (Buddhist monastic community) are the most honored; the practice of non-negligence is also like this, it is the most supreme among all good dharmas. Good man! Just like in the Buddha's teachings, the Mahaparinirvana (the Buddha's final liberation) is the most supreme; the practice of non-negligence is also like this, it is the most supreme among all good dharmas. Good man! Because of this reason, the root of non-negligence is deep, firm, and difficult to uproot. How does it grow because of non-negligence? It is the so-called roots of faith, precepts, giving, wisdom, patience, listening, diligence, mindfulness, concentration, and good spiritual friends. These roots grow because of non-negligence, and because of this growth, they become deep, firm, and difficult to uproot. Because of this reason, it is called the Bodhisattva-Mahasattva (great Bodhisattva) cultivating the deep and unshakeable root of Mahaparinirvana. 'How does one generate a firm thought about oneself?' Generate a firm thought about oneself: 'My current body in the future will definitely become a vessel for Anuttara-samyak-sambodhi (supreme perfect enlightenment).' The mind is also like this, not narrow, not changing, not giving rise to the mind of a Sravaka (one who hears the teachings), a Pratyekabuddha (one who achieves enlightenment on their own), not giving rise to a demonic mind, a self-pleasing mind, or a mind attached to birth and death, but always seeking compassion for all sentient beings. This is called a Bodhisattva generating a firm thought within oneself, that in the future I will definitely become a vessel for Anuttara-samyak-sambodhi. Because of this reason, the Bodhisattva-Mahasattva cultivates Mahaparinirvana, generating a firm thought within oneself. 'How does a Bodhisattva not observe fields of merit and non-fields of merit?' What are fields of merit? Heretics, those who uphold precepts, up to all Buddhas, are called fields of merit. If someone thinks: 'These people are the true fields of merit,' it should be known that this thought is narrow. The Bodhisattva-Mahasattva observes all immeasurable sentient beings, and there are none who are not fields of merit. Why? Because they are skilled in cultivating different places of mindfulness (different places of mindfulness, referring to contemplation on different objects). If someone is skilled in cultivating different places of mindfulness,
，觀諸眾生無有持戒及以毀戒。常觀諸佛世尊所說，施雖四種，俱得清凈報。何等為四？一者施主清凈、受者不凈，二者施主不凈、受者清凈，三者施、受俱凈。四者施、受二俱不凈。
「云何施凈、受者不凈？施主具有戒、聞、智慧，知有慧施及以果報，受者破戒、專著邪見、無施果報，是名施凈受者不凈。
「云何名為受者清凈、施主不凈？施主破戒、專著邪見，言無慧施及以果報，受者持戒，多聞智慧，知有惠施及施果報，是名施主不凈、受者清凈。
「云何名為施、受俱凈？施者受者，俱有持戒、多聞、智慧，知有惠施及施果報，是名施受二俱清凈。
「云何名為二俱不凈？施者受者破戒、邪見，言無有施及施果報。若如是者，云何復言得凈果報？以無施無報故名為凈。善男子！若有不見施及施報，當知是人不名破戒、專著邪見。若依聲聞，言不見施及施果報，是則名為破戒邪見。若依如是大涅槃經，不見惠施及施果報，是則名為持戒正見。菩薩摩訶薩有異念處，以修習故，不見眾生持戒、破戒、施者、受者及施果報，是故得名持戒正見。以是義故，菩薩摩訶薩不觀福田及非福田。
「云何名為凈佛國土？菩薩摩訶薩修大涅槃微妙經典，為阿耨多羅三藐三菩提、度眾生故，離
【現代漢語翻譯】 現代漢語譯本：觀察所有眾生，沒有持戒和毀戒的區別。經常觀察諸佛世尊所說，佈施雖然有四種，都能得到清凈的果報。哪四種呢？第一種是施主清凈、受者不清凈，第二種是施主不清凈、受者清凈，第三種是施主和受者都清凈，第四種是施主和受者都不清凈。 「什麼叫做施主清凈、受者不清凈呢？施主具有戒律、博聞、智慧，知道有智慧的佈施以及果報，而受者破戒、執著邪見、不相信佈施有果報，這叫做施主清凈、受者不清凈。 「什麼叫做受者清凈、施主不清凈呢？施主破戒、執著邪見，說沒有智慧的佈施以及果報，而受者持戒、博聞智慧，知道有佈施以及佈施的果報，這叫做施主不清凈、受者清凈。 「什麼叫做施主和受者都清凈呢？施主和受者都具有持戒、博聞、智慧，知道有佈施以及佈施的果報，這叫做施主和受者都清凈。 「什麼叫做施主和受者都不清凈呢？施主和受者都破戒、執著邪見，說沒有佈施以及佈施的果報。如果這樣，為什麼又說能得到清凈的果報呢？因為沒有佈施和果報，所以稱為清凈。善男子！如果有人不認為有佈施和佈施的果報，應當知道這個人不叫破戒、執著邪見。如果依據聲聞乘的觀點，說不認為有佈施和佈施的果報，這就叫做破戒邪見。如果依據《大涅槃經》的觀點，不認為有佈施和佈施的果報，這就叫做持戒正見。菩薩摩訶薩有不同的思考方式，因為修習的緣故，不認為眾生有持戒、破戒、施者、受者以及佈施的果報，所以才叫做持戒正見。因為這個道理，菩薩摩訶薩不觀察福田和非福田。 「什麼叫做清凈佛國土呢？菩薩摩訶薩修習《大涅槃經》這部微妙的經典，爲了證得阿耨多羅三藐三菩提（無上正等正覺），爲了度化眾生，遠離
【English Translation】 English version: Observing all sentient beings, there is no distinction between those who uphold precepts and those who break them. Constantly observing what the Buddhas, the World Honored Ones, have taught, although there are four types of giving, all can attain pure retribution. What are the four? The first is when the giver is pure and the receiver is impure; the second is when the giver is impure and the receiver is pure; the third is when both the giver and receiver are pure; and the fourth is when both the giver and receiver are impure. 『What is meant by the giver being pure and the receiver being impure? The giver possesses precepts, learning, and wisdom, knowing that there is wise giving and its karmic results, while the receiver breaks precepts, clings to wrong views, and does not believe in the karmic results of giving. This is called the giver being pure and the receiver being impure.』 『What is meant by the receiver being pure and the giver being impure? The giver breaks precepts, clings to wrong views, saying there is no wise giving or its karmic results, while the receiver upholds precepts, is learned and wise, knowing that there is giving and its karmic results. This is called the giver being impure and the receiver being pure.』 『What is meant by both the giver and receiver being pure? Both the giver and receiver possess upholding of precepts, learning, and wisdom, knowing that there is giving and its karmic results. This is called both the giver and receiver being pure.』 『What is meant by both being impure? Both the giver and receiver break precepts, cling to wrong views, saying there is no giving or its karmic results. If this is so, why is it said that one can attain pure karmic results? Because there is no giving and no karmic results, it is called pure. Good man! If there are those who do not see giving and its karmic results, know that such a person is not called one who breaks precepts or clings to wrong views. If according to the Sravaka (Hearer) vehicle, one says there is no giving and its karmic results, this is called breaking precepts and having wrong views. If according to the Great Nirvana Sutra, one does not see giving and its karmic results, this is called upholding precepts and having right views. Bodhisattva Mahasattvas have different ways of thinking; because of their practice, they do not see sentient beings as upholding or breaking precepts, nor as givers or receivers, nor as having karmic results of giving. Therefore, they are called upholding precepts and having right views. Because of this meaning, Bodhisattva Mahasattvas do not observe fields of merit or non-fields of merit.』 『What is meant by purifying a Buddha land? Bodhisattva Mahasattvas cultivate the profound and subtle Great Nirvana Sutra, for the sake of attaining Anuttara-samyak-sambodhi (unexcelled complete perfect enlightenment) and liberating sentient beings, they are free from
殺害心，以此善根，愿與一切眾生共之，愿諸眾生得壽命長，有大勢力，獲大神通。以是誓願因緣力故，于未來世成佛之時，國土所有一切眾生，得壽命長，有大勢力，獲大神通。
「複次善男子！菩薩摩訶薩修大涅槃微妙經典，為阿耨多羅三藐三菩提、度眾生故，離偷盜心，以此善根，愿與一切眾生共之，愿諸佛國土地所有純是七寶，眾生富足，所欲自恣。以此誓願因緣力故，于未來世成佛之時，所得國土純是七寶，眾生富足，所欲自恣。
「複次善男子！菩薩摩訶薩修大涅槃微妙經典，為阿耨多羅三藐三菩提、度眾生故，離淫慾心，以此善根，愿與一切眾生共之，愿諸佛土所有眾生，無有貪慾瞋恚癡心，亦無飢渴苦惱之者。以是誓願因緣力故，于未來世成佛之時，國土眾生遠離貪淫、瞋恚、癡心，一切無有飢渴苦惱。
「複次善男子！菩薩摩訶薩修大涅槃微妙經典，為阿耨多羅三藐三菩提、度眾生故，離妄語心，以此善根，愿與一切眾生共之，愿諸佛土常有花樹、果樹、香樹，所有眾生得妙音聲。以是誓願因緣力故，于未來世成佛之時，所有國土常有花樹、果樹、香樹，其中眾生悉得清凈上妙音聲。
「複次善男子！菩薩摩訶薩修大涅槃微妙經典，為阿耨多羅三藐三菩提、度眾生故，遠
【現代漢語翻譯】 現代漢語譯本：『殺害心』，以此善根，愿與一切眾生共同分享，愿所有眾生都能長壽，擁有強大的力量，獲得偉大的神通。憑藉這個誓願的因緣力量，在未來成佛的時候，我的國土裡所有眾生都能長壽，擁有強大的力量，獲得偉大的神通。 『再次，善男子！菩薩摩訶薩修習《大涅槃》微妙經典，爲了證得阿耨多羅三藐三菩提（無上正等正覺），爲了度化眾生，遠離偷盜之心，以此善根，愿與一切眾生共同分享，愿所有佛國土地都充滿七寶，眾生富足，所求皆能如意。憑藉這個誓願的因緣力量，在未來成佛的時候，我所得到的國土都充滿七寶，眾生富足，所求皆能如意。 『再次，善男子！菩薩摩訶薩修習《大涅槃》微妙經典，爲了證得阿耨多羅三藐三菩提，爲了度化眾生，遠離淫慾之心，以此善根，愿與一切眾生共同分享，愿所有佛土的眾生，都沒有貪慾、嗔恚、愚癡之心，也沒有飢渴的苦惱。憑藉這個誓願的因緣力量，在未來成佛的時候，我的國土眾生都遠離貪慾、嗔恚、愚癡之心，一切都沒有飢渴的苦惱。 『再次，善男子！菩薩摩訶薩修習《大涅槃》微妙經典，爲了證得阿耨多羅三藐三菩提，爲了度化眾生，遠離妄語之心，以此善根，愿與一切眾生共同分享，愿所有佛土常有花樹、果樹、香樹，所有眾生都能得到美妙的聲音。憑藉這個誓願的因緣力量，在未來成佛的時候，我的所有國土常有花樹、果樹、香樹，其中的眾生都能得到清凈美好的聲音。 『再次，善男子！菩薩摩訶薩修習《大涅槃》微妙經典，爲了證得阿耨多羅三藐三菩提，爲了度化眾生，遠離
【English Translation】 English version: 'Killing mind', with this root of goodness, I wish to share it with all sentient beings, may all sentient beings have long lives, possess great power, and attain great supernatural abilities. By the power of this vow, when I become a Buddha in the future, all sentient beings in my land will have long lives, possess great power, and attain great supernatural abilities. 'Furthermore, good man! A Bodhisattva Mahasattva, cultivating the subtle scriptures of the Great Nirvana, for the sake of attaining Anuttara-samyak-sambodhi (supreme perfect enlightenment) and liberating sentient beings, abandons the mind of stealing. With this root of goodness, I wish to share it with all sentient beings, may all Buddha lands be filled with the seven treasures, may sentient beings be wealthy and have their desires fulfilled. By the power of this vow, when I become a Buddha in the future, the land I attain will be filled with the seven treasures, sentient beings will be wealthy, and their desires will be fulfilled. 'Furthermore, good man! A Bodhisattva Mahasattva, cultivating the subtle scriptures of the Great Nirvana, for the sake of attaining Anuttara-samyak-sambodhi and liberating sentient beings, abandons the mind of sexual desire. With this root of goodness, I wish to share it with all sentient beings, may all sentient beings in the Buddha lands be free from greed, hatred, and delusion, and may there be no suffering from hunger or thirst. By the power of this vow, when I become a Buddha in the future, the sentient beings in my land will be free from greed, hatred, and delusion, and there will be no suffering from hunger or thirst. 'Furthermore, good man! A Bodhisattva Mahasattva, cultivating the subtle scriptures of the Great Nirvana, for the sake of attaining Anuttara-samyak-sambodhi and liberating sentient beings, abandons the mind of false speech. With this root of goodness, I wish to share it with all sentient beings, may all Buddha lands always have flower trees, fruit trees, and fragrant trees, and may all sentient beings attain wonderful voices. By the power of this vow, when I become a Buddha in the future, all my lands will always have flower trees, fruit trees, and fragrant trees, and the sentient beings within them will all attain pure and wonderful voices. 'Furthermore, good man! A Bodhisattva Mahasattva, cultivating the subtle scriptures of the Great Nirvana, for the sake of attaining Anuttara-samyak-sambodhi and liberating sentient beings, abandons
離兩舌，以此善根愿，與一切眾生共之，愿諸佛土所有眾生，常共和合，講說正法。以是誓願因緣力故，成佛之時，國土所有一切眾生悉共和合，講論法要。
「複次善男子！菩薩摩訶薩修大涅槃微妙經典，為阿耨多羅三藐三菩提、度眾生故，遠離惡口，以此善根，愿與一切眾生共之，愿諸佛土地平如掌，無有沙礫瓦石之屬、荊蕀惡刺，所有眾生其心平等。以是誓願因緣力故、于未來世成佛之時，所有國土，地平如掌，無有沙礫、荊蕀，惡刺，所有眾生其心平等。
「複次善男子！菩薩摩訶薩修大涅槃微妙經典，為阿耨多羅三藐三菩提、度眾生故，離無義語，以此善根，愿與一切眾生共之，愿諸佛土所有眾生，無有苦惱。以是誓願因緣力故，于未來世成佛之時，國土所有一切眾生，無有苦惱。
「複次善男子！菩薩摩訶薩修大涅槃微妙經典，為阿耨多羅三藐三菩提、度眾生故，遠離貪嫉，以此善根愿與一切眾生共之，愿諸佛土一切眾生無有貪嫉、惱害、邪見。以此誓願因緣力故，于未來世成佛之時，國土所有一切眾生悉無貪嫉、惱害、邪見。
「複次善男子！菩薩摩訶薩修大涅槃微妙經典，為阿耨多羅三藐三菩提、度眾生故，遠離惱害，以此善根，愿與一切眾生共之，愿諸佛土所有眾生，悉
【現代漢語翻譯】 現代漢語譯本：遠離兩舌（挑撥離間），以此善根，愿與一切眾生共同分享，愿所有佛土的眾生，常常和睦相處，共同宣講正法。以這個誓願的因緣力量，在成佛的時候，國土中所有一切眾生都能和睦相處，共同討論佛法要義。 其次，善男子！菩薩摩訶薩修習《大涅槃》微妙經典，爲了證得阿耨多羅三藐三菩提（無上正等正覺），度化眾生，遠離惡口（粗惡的言語），以此善根，愿與一切眾生共同分享，愿所有佛土的土地平坦如手掌，沒有沙礫瓦石之類，也沒有荊棘惡刺，所有眾生的心都平等。以這個誓願的因緣力量，在未來世成佛的時候，所有國土的土地都平坦如手掌，沒有沙礫、荊棘、惡刺，所有眾生的心都平等。 其次，善男子！菩薩摩訶薩修習《大涅槃》微妙經典，爲了證得阿耨多羅三藐三菩提，度化眾生，遠離無義語（沒有意義的話），以此善根，愿與一切眾生共同分享，愿所有佛土的眾生，沒有苦惱。以這個誓願的因緣力量，在未來世成佛的時候，國土中所有一切眾生，都沒有苦惱。 其次，善男子！菩薩摩訶薩修習《大涅槃》微妙經典，爲了證得阿耨多羅三藐三菩提，度化眾生，遠離貪嫉（貪婪和嫉妒），以此善根，愿與一切眾生共同分享，愿所有佛土的一切眾生沒有貪嫉、惱害、邪見。以這個誓願的因緣力量，在未來世成佛的時候，國土中所有一切眾生都沒有貪嫉、惱害、邪見。 其次，善男子！菩薩摩訶薩修習《大涅槃》微妙經典，爲了證得阿耨多羅三藐三菩提，度化眾生，遠離惱害（惱怒和傷害），以此善根，愿與一切眾生共同分享，愿所有佛土的眾生，都
【English Translation】 English version: By abstaining from divisive speech, with this root of goodness, I vow to share it with all sentient beings, wishing that all beings in all Buddha lands may always live in harmony, and expound the true Dharma together. By the power of this vow, when I attain Buddhahood, all beings in my land will live in harmony and discuss the essence of the Dharma together. Furthermore, good man! A Bodhisattva Mahasattva, cultivating the profound scriptures of the Great Nirvana, for the sake of Anuttara-samyak-sambodhi (supreme perfect enlightenment) and liberating sentient beings, abstains from harsh speech. With this root of goodness, I vow to share it with all sentient beings, wishing that the lands of all Buddhas be as flat as the palm of a hand, without sand, gravel, stones, thorns, or evil prickles, and that all beings have equal minds. By the power of this vow, when I attain Buddhahood in the future, all lands will be as flat as the palm of a hand, without sand, gravel, thorns, or evil prickles, and all beings will have equal minds. Furthermore, good man! A Bodhisattva Mahasattva, cultivating the profound scriptures of the Great Nirvana, for the sake of Anuttara-samyak-sambodhi and liberating sentient beings, abstains from meaningless speech. With this root of goodness, I vow to share it with all sentient beings, wishing that all beings in all Buddha lands be free from suffering. By the power of this vow, when I attain Buddhahood in the future, all beings in my land will be free from suffering. Furthermore, good man! A Bodhisattva Mahasattva, cultivating the profound scriptures of the Great Nirvana, for the sake of Anuttara-samyak-sambodhi and liberating sentient beings, abstains from greed and jealousy. With this root of goodness, I vow to share it with all sentient beings, wishing that all beings in all Buddha lands be free from greed, jealousy, harm, and wrong views. By the power of this vow, when I attain Buddhahood in the future, all beings in my land will be free from greed, jealousy, harm, and wrong views. Furthermore, good man! A Bodhisattva Mahasattva, cultivating the profound scriptures of the Great Nirvana, for the sake of Anuttara-samyak-sambodhi and liberating sentient beings, abstains from harm. With this root of goodness, I vow to share it with all sentient beings, wishing that all beings in all Buddha lands be
共修習大慈大悲，得一子地。以是誓願因緣力故，于未來世成佛之時，世界所有一切眾生，悉共修習大慈、大悲，得一子地。
「複次善男子！菩薩摩訶薩修大涅槃微妙經典，為阿耨多羅三藐三菩提、度眾生故，遠離邪見，以此善根，愿與一切眾生共之，愿諸佛土所有眾生，悉得摩訶般若波羅蜜。以是誓願因緣力故，于未來世成佛之時，世界眾生悉得受持摩訶般若波羅蜜，是名菩薩修凈佛土。
「云何菩薩摩訶薩滅除有餘？有餘有三：一者煩惱余報，二者餘業，三者余有。善男子！云何名為煩惱余報？若有眾生習近貪慾，是報熟故，墮于地獄。從地獄出，受畜生身，所謂鴿雀、鴛鴦鸚鵡、耆婆耆婆舍利伽鳥、青雀魚鱉、獼猴獐鹿，若得人身，受黃門形、女人、二根、無根、淫女，若得出家犯初重戒，是名余報。
「複次善男子！若有眾生以殷重心習近瞋恚，是報熟故，墮于地獄。從地獄出，受畜生身，所謂毒蛇——具四種毒，見毒、觸毒、嚙毒、歔毒——師子虎狼、熊羆貓貍、鷹鷂之屬，若得人身，具足十六諸惡律儀，若得出家犯第二重戒，是名余報。
「複次善男子！若有修習愚癡之人，是報熟時，墮于地獄。從地獄出，受畜生身，所謂象豬、牛羊水牛、蚤虱蚊虻、蟻子等形，若得人身，
【現代漢語翻譯】 現代漢語譯本 共同修習大慈大悲，證得如一子般的境界。以這樣的誓願因緣之力，在未來成佛之時，世界所有一切眾生，都將共同修習大慈、大悲，證得如一子般的境界。
『再者，善男子！菩薩摩訶薩修習《大涅槃》微妙經典，爲了證得阿耨多羅三藐三菩提（無上正等正覺），度化眾生，遠離邪見，以此善根，愿與一切眾生共同分享，愿諸佛國土所有眾生，都能獲得摩訶般若波羅蜜（大智慧到彼岸）。以這樣的誓願因緣之力，在未來成佛之時，世界眾生都能受持摩訶般若波羅蜜，這稱為菩薩修凈佛土。
『菩薩摩訶薩如何滅除有餘？有餘有三種：一是煩惱的余報，二是剩餘的業，三是剩餘的有。善男子！什麼叫做煩惱的余報？如果有眾生習慣於貪慾，這種果報成熟后，會墮入地獄。從地獄出來后，會受畜生身，比如鴿子、麻雀、鴛鴦、鸚鵡、耆婆耆婆舍利伽鳥（一種鳥）、青雀、魚鱉、獼猴、獐鹿等。如果得到人身，會受黃門（太監）之形、女人、二根（陰陽人）、無根（無效能力者）、**（此處原文為不雅詞彙，指性功能障礙者），如果出家會犯初重戒，這叫做余報。
『再者，善男子！如果有眾生以殷重心習慣於嗔恚，這種果報成熟后，會墮入地獄。從地獄出來后，會受畜生身，比如毒蛇——具有四種毒：見毒、觸毒、嚙毒、歔毒——獅子、老虎、狼、熊、羆、貓、貍、鷹、鷂等。如果得到人身，會具足十六種惡律儀，如果出家會犯第二重戒，這叫做余報。
『再者，善男子！如果有修習愚癡的人，這種果報成熟時，會墮入地獄。從地獄出來后，會受畜生身，比如大象、豬、牛、羊、水牛、跳蚤、虱子、蚊子、虻、螞蟻等。如果得到人身，
【English Translation】 English version Together cultivating great compassion and great mercy, attaining the state of being like one child. Through the power of this vow and its causes, when becoming a Buddha in the future, all beings in the world will together cultivate great compassion and great mercy, attaining the state of being like one child.
'Furthermore, good man! Bodhisattva Mahasattvas cultivate the subtle scriptures of the Great Nirvana, for the sake of attaining Anuttara-samyak-sambodhi (supreme perfect enlightenment) and liberating sentient beings, they stay away from wrong views. With this root of goodness, they wish to share it with all sentient beings, wishing that all beings in the Buddha lands may attain Maha Prajna Paramita (great wisdom to the other shore). Through the power of this vow and its causes, when becoming a Buddha in the future, all beings in the world will be able to uphold Maha Prajna Paramita. This is called a Bodhisattva cultivating a pure Buddha land.'
'How does a Bodhisattva Mahasattva extinguish the remaining residues? There are three kinds of residues: first, the remaining retribution of afflictions; second, remaining karma; and third, remaining existence. Good man! What is called the remaining retribution of afflictions? If there are sentient beings who are accustomed to greed, when this retribution matures, they will fall into hell. After coming out of hell, they will receive the body of an animal, such as pigeons, sparrows, mandarin ducks, parrots, Jiva Jiva Sharika birds (a type of bird), bluebirds, fish, turtles, monkeys, deer, etc. If they obtain a human body, they will receive the form of a eunuch, a woman, a hermaphrodite, an impotent person, or a **(here the original text uses an impolite term, referring to someone with sexual dysfunction). If they become a monk, they will violate the first major precept. This is called remaining retribution.'
'Furthermore, good man! If there are sentient beings who are accustomed to anger with deep sincerity, when this retribution matures, they will fall into hell. After coming out of hell, they will receive the body of an animal, such as poisonous snakes—possessing four kinds of poison: the poison of sight, the poison of touch, the poison of biting, and the poison of exhaling—lions, tigers, wolves, bears, wildcats, eagles, hawks, etc. If they obtain a human body, they will possess the sixteen evil precepts. If they become a monk, they will violate the second major precept. This is called remaining retribution.'
'Furthermore, good man! If there are people who cultivate ignorance, when this retribution matures, they will fall into hell. After coming out of hell, they will receive the body of an animal, such as elephants, pigs, cows, sheep, water buffaloes, fleas, lice, mosquitoes, horseflies, ants, etc. If they obtain a human body,
聾、盲、瘖啞、癃殘背瘺，諸根不具，不能受法，若得出家諸根闇鈍，喜犯重戒乃至五錢，是名余報。
「複次善男子！若有修習憍慢之人，是報熟時，墮于地獄。從地獄出、受畜生身，所謂糞蟲、駝驢犬馬，若生人中，受奴婢身、貧窮乞丐，或得出家，常為眾生之所輕賤，破第四戒，是名余報。如是等名煩惱余報。如是余報，菩薩摩訶薩以能修習大涅槃故，悉得除滅。
「云何餘業？謂一切凡夫業，一切聲聞業。須陀洹人受七有業，斯陀含人受二有業，阿那含人受色有業，是名餘業。如是餘業，菩薩摩訶薩以能修習大涅槃故，悉得斷除。
「云何余有？阿羅漢得阿羅漢果，辟支佛得辟支佛果，無業無結而轉二果，是名余有。如是三種有餘之法，菩薩摩訶薩修習大乘大涅槃經，故得滅除，是名菩薩摩訶薩滅除有餘。
「云何菩薩修清凈身？菩薩摩訶薩修不殺戒，有五種心，謂下、中、上、上中、上上，乃至正見亦復如是。是五十心，名初發心；具足決定成五十心，是名滿足。如是百心，名百福德。具足百福成於一相。如是展轉具足成就三十二相，名清凈身。所以復修八十種好，世有眾生事八十神。何等八十？十二日、十二大天、五大星、北斗馬天、行道天、婆羅墮跋阇天、功德天、二十八宿
【現代漢語翻譯】 現代漢語譯本：聾、盲、瘖啞、肢體殘疾、背部潰爛，各種感官功能不全的人，不能接受佛法。如果他們能夠出家，但感官遲鈍，喜歡犯下重戒，甚至貪污五錢，這被稱為業報的殘餘。 其次，善男子！如果有人修習傲慢，這種業報成熟時，會墮入地獄。從地獄出來后，會轉生為畜生，比如糞蟲、駱駝、驢、狗、馬。如果轉生為人，會成為奴婢、貧窮的乞丐。即使能夠出家，也常常被眾人輕視，還會犯下第四條戒律，這被稱為業報的殘餘。這些都稱為煩惱的殘餘業報。菩薩摩訶薩因為能夠修習大涅槃，所以能夠完全消除這些殘餘業報。 什麼是殘餘的業？指的是一切凡夫的業，一切聲聞（Sravaka）的業。須陀洹（Srotapanna）之人還要承受七次輪迴的業，斯陀含（Sakrdagamin）之人還要承受兩次輪迴的業，阿那含（Anagamin）之人還要承受色界輪迴的業，這被稱為殘餘的業。菩薩摩訶薩因為能夠修習大涅槃，所以能夠完全斷除這些殘餘的業。 什麼是殘餘的存在？阿羅漢（Arhat）證得阿羅漢果位，辟支佛（Pratyekabuddha）證得辟支佛果位，他們沒有業也沒有煩惱，但仍然會經歷兩種果位的轉變，這被稱為殘餘的存在。菩薩摩訶薩通過修習大乘大涅槃經，能夠滅除這三種殘餘的存在，這被稱為菩薩摩訶薩滅除殘餘的存在。 菩薩如何修習清凈身？菩薩摩訶薩修習不殺戒時，有五種心，即下、中、上、上中、上上，乃至正見也是如此。這五十種心，稱為初發心；具足決定成就五十種心，稱為滿足。這樣一百種心，稱為一百種福德。具足一百種福德，成就一種相好。如此輾轉具足成就三十二相，稱為清凈身。所以還要修習八十種好，世間眾生侍奉八十種神。哪八十種？十二日、十二大天、五大星、北斗、馬天、行道天、婆羅墮跋阇天、功德天、二十八宿。
【English Translation】 English version: Those who are deaf, blind, mute, crippled, or have back sores, with various senses incomplete, cannot receive the Dharma. If they are able to leave home, but their senses are dull, and they like to commit serious precepts, even embezzling five coins, this is called the remaining retribution. Furthermore, good man! If there are those who cultivate arrogance, when this retribution ripens, they will fall into hell. After emerging from hell, they will be reborn as animals, such as dung beetles, camels, donkeys, dogs, and horses. If they are reborn as humans, they will become slaves, poor beggars. Even if they are able to leave home, they are often despised by the masses, and they will also break the fourth precept. This is called the remaining retribution. These are all called the remaining retributions of afflictions. Bodhisattva Mahasattvas, because they are able to cultivate the Great Nirvana, are able to completely eliminate these remaining retributions. What is remaining karma? It refers to the karma of all ordinary beings and the karma of all Sravakas (hearers). A Srotapanna (stream-enterer) still has the karma of seven rebirths, a Sakrdagamin (once-returner) still has the karma of two rebirths, and an Anagamin (non-returner) still has the karma of rebirth in the realm of form. This is called remaining karma. Bodhisattva Mahasattvas, because they are able to cultivate the Great Nirvana, are able to completely cut off this remaining karma. What is remaining existence? An Arhat (worthy one) attains the fruit of Arhatship, a Pratyekabuddha (solitary buddha) attains the fruit of Pratyekabuddhahood. They have no karma and no afflictions, but they still experience the transformation of these two fruits. This is called remaining existence. Bodhisattva Mahasattvas, through cultivating the Great Vehicle Great Nirvana Sutra, are able to eliminate these three kinds of remaining existence. This is called Bodhisattva Mahasattvas eliminating remaining existence. How does a Bodhisattva cultivate a pure body? When a Bodhisattva Mahasattva cultivates the precept of not killing, there are five kinds of minds, namely, lower, middle, upper, upper-middle, and upper-upper, and the same is true for right view. These fifty minds are called the initial aspiration; having fully and decisively accomplished fifty minds is called fulfillment. These one hundred minds are called one hundred merits. Having fully accomplished one hundred merits, one auspicious mark is achieved. Thus, gradually and fully accomplishing the thirty-two marks is called a pure body. Therefore, one must also cultivate the eighty minor marks. Worldly beings serve eighty gods. What are the eighty? The twelve suns, the twelve great gods, the five great stars, the Big Dipper, the Horse God, the Path God, the Bharadvaja God, the Merit God, and the twenty-eight constellations.
、地天、風天、水天、火天、梵天、樓陀天、因提天、拘摩羅天、八臂天、摩醯首羅天、半阇羅天、鬼子母天、四天王天、造書天、婆藪天，是名八十。為此眾生修八十好以自莊嚴，是名菩薩清凈之身。何以故？是八十天，一切眾生之所信伏，是故菩薩修八十好，其身不動，令彼眾生隨其所信，各各而見，見已宗敬，各發阿耨多羅三藐三菩提心。以是義故，菩薩摩訶薩修于凈身。
「善男子！譬如有人慾請大王，要當莊嚴所有舍宅，極令清凈，辦具種種百味肴膳，然後王當就其所請。菩薩摩訶薩亦復如是，欲請阿耨多羅三藐三菩提法輪王故，先當修身極令清凈，無上法王乃當處之。以是義故，菩薩摩訶薩要當修于清凈之身。善男子！譬如有人慾服甘露，先當凈身。菩薩摩訶薩亦復如是，欲服無上甘露法味般若波羅蜜，要當先以八十種好清凈其身。善男子！譬如妙好金銀盂器，盛之凈水，中表俱凈。菩薩摩訶薩其身清凈亦復如是，盛阿耨多羅三藐三菩提水，中表俱凈。善男子！如波羅㮈素白之衣，易受染色。何以故？性白凈故。菩薩摩訶薩亦復如是，以身凈故，疾得阿耨多羅三藐三菩提。以是義故，菩薩摩訶薩修于凈身。
「云何菩薩摩訶薩善知諸緣？菩薩摩訶薩不見色相、不見色緣、不見色體、不見色生
【現代漢語翻譯】 現代漢語譯本：地天（大地之神）、風天（風神）、水天（水神）、火天（火神）、梵天（創造之神）、樓陀天（濕婆神）、因提天（帝釋天）、拘摩羅天（童子神）、八臂天（八臂神）、摩醯首羅天（大自在天）、半阇羅天（持矛神）、鬼子母天（訶利帝母）、四天王天（四大天王）、造書天（書寫之神）、婆藪天（八部眾神），這合起來稱為八十天。菩薩爲了莊嚴自身，修習這八十種好相，這就是菩薩清凈之身。為什麼呢？因為這八十天，是一切眾生所信服的，所以菩薩修習八十種好相，使自身不動搖，讓那些眾生隨著他們所信仰的，各自看到不同的形象，看到后就尊敬，各自發起阿耨多羅三藐三菩提心。因為這個原因，菩薩摩訶薩修習清凈之身。 善男子！譬如有人想要邀請大王，一定要先莊嚴自己的住宅，使其極其清凈，準備各種美味佳餚，然後大王才會應邀前來。菩薩摩訶薩也是這樣，想要邀請阿耨多羅三藐三菩提法輪王，一定要先修習自身，使其極其清凈，無上的法王才會安住其中。因為這個原因，菩薩摩訶薩一定要修習清凈之身。善男子！譬如有人想要服用甘露，一定要先使自身清凈。菩薩摩訶薩也是這樣，想要服用無上甘露法味般若波羅蜜，一定要先用八十種好相來清凈自身。善男子！譬如精美的金銀器皿，盛放清凈的水，內外都清凈。菩薩摩訶薩的清凈之身也是這樣，盛放阿耨多羅三藐三菩提之水，內外都清凈。善男子！就像波羅㮈（一種布料）潔白的衣服，容易被染色。為什麼呢？因為它本身潔凈的緣故。菩薩摩訶薩也是這樣，因為自身清凈，所以能快速獲得阿耨多羅三藐三菩提。因為這個原因，菩薩摩訶薩修習清凈之身。 菩薩摩訶薩如何善於瞭解各種因緣呢？菩薩摩訶薩不見色相、不見色緣、不見色體、不見色生。
【English Translation】 English version: The Earth Deva (god of earth), the Wind Deva (god of wind), the Water Deva (god of water), the Fire Deva (god of fire), Brahma (the creator god), Rudra (Shiva), Indra (king of gods), Kumara (god of youth), the Eight-Armed Deva (an eight-armed deity), Maheshvara (the great lord), Panjara Deva (god holding a spear), Hariti (goddess of children), the Four Heavenly Kings (guardians of the four directions), the Deva of Writing (god of writing), and the Vasus (a group of deities), these are called the eighty devas. For the sake of adorning themselves, Bodhisattvas cultivate these eighty auspicious marks, and this is called the pure body of a Bodhisattva. Why is this so? Because these eighty devas are believed and revered by all sentient beings, therefore, Bodhisattvas cultivate the eighty auspicious marks, keeping their bodies steadfast, so that those sentient beings, according to their beliefs, each see different forms, and upon seeing them, they become respectful and each generates the aspiration for Anuttara-samyak-sambodhi. For this reason, Bodhisattva Mahasattvas cultivate a pure body. Good man! It is like a person who wishes to invite a great king, must first adorn their dwelling, making it extremely pure, and prepare various delicious foods, then the king will come to their invitation. Bodhisattva Mahasattvas are also like this, wishing to invite the Dharma King of Anuttara-samyak-sambodhi, they must first cultivate their bodies, making them extremely pure, then the supreme Dharma King will reside within. For this reason, Bodhisattva Mahasattvas must cultivate a pure body. Good man! It is like a person who wishes to consume ambrosia, must first purify their body. Bodhisattva Mahasattvas are also like this, wishing to consume the supreme ambrosia of the Dharma flavor of Prajna Paramita, they must first purify their bodies with the eighty auspicious marks. Good man! It is like a beautiful gold or silver vessel, filled with pure water, both inside and out are pure. The pure body of Bodhisattva Mahasattvas is also like this, filled with the water of Anuttara-samyak-sambodhi, both inside and out are pure. Good man! Like a white cloth of Parana (a type of fabric), it is easily dyed. Why is this so? Because it is inherently pure. Bodhisattva Mahasattvas are also like this, because their bodies are pure, they quickly attain Anuttara-samyak-sambodhi. For this reason, Bodhisattva Mahasattvas cultivate a pure body. How do Bodhisattva Mahasattvas skillfully understand all conditions? Bodhisattva Mahasattvas do not see the appearance of form, do not see the conditions of form, do not see the substance of form, and do not see the arising of form.
、不見色滅、不見一相、不見異相、不見見者、不見相貌、不見受者。何以故？了因緣故。如色，一切法亦如是，是名菩薩了知諸緣。
「云何菩薩離諸怨敵？一切煩惱是菩薩怨敵，菩薩摩訶薩常遠離故，是名菩薩壞諸怨敵。五住菩薩視諸煩惱不名為怨。所以者何？因煩惱故，菩薩有生，以有生故，故能展轉教化眾生。以是義故，不名為怨。何等為怨？所謂誹謗方等經者。菩薩隨生，不畏地獄、畜生、餓鬼，唯畏如是謗方等者。一切菩薩有八種魔，名為怨家，遠是八魔，名離怨家，是名菩薩離諸怨家。
「云何菩薩遠離二邊？言二邊者，謂二十五有及愛煩惱。菩薩常離二十五有及愛煩惱，是名菩薩遠離二邊。是名菩薩摩訶薩修大涅槃具足成就第四功德。」
爾時光明遍照高貴德王菩薩摩訶薩言：「如佛所說，若有菩薩修大涅槃，悉作如是十事功德。如來何故唯修九事，不修凈土？」
佛言：「善男子！我于往昔亦常具修如是十事。一切菩薩及諸如來無有不修是十事者，若使世界不凈充滿，諸佛世尊于中出者，無有是處。善男子。汝今莫謂諸佛出於不凈世界，當知是心不善狹劣。汝今當知，我實不出閻浮提界。譬如有人說言此界獨有日月，他方世界無有日月，如是之言無有義理。若有菩薩發如
【現代漢語翻譯】 現代漢語譯本：不執著於色法的消滅，不執著于單一的相狀，不執著于不同的相狀，不執著于能見者，不執著于相貌，不執著于感受者。為什麼呢？因為明瞭因緣的緣故。如同色法一樣，一切法也是如此，這叫做菩薩了知諸緣。 現代漢語譯本：菩薩如何遠離一切怨敵呢？一切煩惱是菩薩的怨敵，菩薩摩訶薩常常遠離這些煩惱，這叫做菩薩摧毀一切怨敵。五住菩薩看待煩惱不認為是怨敵。為什麼呢？因為通過煩惱，菩薩才能有生命，因為有生命，所以才能輾轉教化眾生。因為這個道理，所以不認為是怨敵。什麼才是怨敵呢？就是那些誹謗方等經典的人。菩薩隨順因緣而生，不畏懼地獄、畜生、餓鬼，只畏懼那些誹謗方等經典的人。一切菩薩有八種魔，被稱為怨家，遠離這八種魔，叫做遠離怨家，這叫做菩薩遠離一切怨家。 現代漢語譯本：菩薩如何遠離二邊呢？所說的二邊，是指二十五有（三界中的二十五種存在狀態）以及愛慾煩惱。菩薩常常遠離二十五有以及愛慾煩惱，這叫做菩薩遠離二邊。這叫做菩薩摩訶薩修習大涅槃，具足成就第四種功德。 現代漢語譯本：當時，光明遍照高貴德王菩薩摩訶薩說：『如佛所說，如果有菩薩修習大涅槃，都應當修習這十種功德。如來為什麼只修習九種功德，而不修習凈土呢？』 現代漢語譯本：佛說：『善男子！我在過去也常常具足修習這十種功德。一切菩薩以及諸如來沒有不修習這十種功德的，如果世界不凈充滿，諸佛世尊在其中出現，是沒有這種道理的。善男子，你現在不要認為諸佛出現在不凈的世界，應當知道這種想法是不善的、狹隘的。你現在應當知道，我實際上沒有離開閻浮提界。譬如有人說這個世界獨有日月，其他世界沒有日月，這種說法是沒有道理的。如果有菩薩發如是心，認為諸佛只在凈土出現，不在不凈土出現，這種想法也是不正確的。』
【English Translation】 English version: Not seeing the cessation of form, not seeing a single characteristic, not seeing different characteristics, not seeing the seer, not seeing the appearance, not seeing the receiver. Why is that? Because of understanding the causes and conditions. Just like form, all dharmas are also like this, this is called a Bodhisattva understanding all conditions. English version: How does a Bodhisattva depart from all enemies? All afflictions are the enemies of a Bodhisattva. A Bodhisattva Mahasattva always stays away from these afflictions, this is called a Bodhisattva destroying all enemies. A Bodhisattva of the five abodes does not consider afflictions as enemies. Why is that? Because due to afflictions, a Bodhisattva has life, and because of having life, they can in turn teach and transform sentient beings. Because of this reason, they are not considered enemies. What are enemies? Those who slander the Vaipulya Sutras. A Bodhisattva follows the conditions of birth, not fearing hell, animals, or hungry ghosts, only fearing those who slander the Vaipulya Sutras. All Bodhisattvas have eight kinds of demons, called enemies. Staying away from these eight demons is called departing from enemies, this is called a Bodhisattva departing from all enemies. English version: How does a Bodhisattva depart from the two extremes? The two extremes refer to the twenty-five existences (the twenty-five states of existence in the three realms) and the afflictions of desire. A Bodhisattva always departs from the twenty-five existences and the afflictions of desire, this is called a Bodhisattva departing from the two extremes. This is called a Bodhisattva Mahasattva cultivating Great Nirvana, fully accomplishing the fourth merit. English version: At that time, the Bodhisattva Mahasattva Light-Illuminating Noble Virtue King said: 'As the Buddha said, if there is a Bodhisattva who cultivates Great Nirvana, they should all cultivate these ten merits. Why does the Tathagata only cultivate nine merits and not cultivate the Pure Land?' English version: The Buddha said: 'Good man! In the past, I also always fully cultivated these ten merits. All Bodhisattvas and all Tathagatas do not fail to cultivate these ten merits. If the world were filled with impurity, and the Buddhas, the World Honored Ones, were to appear in it, there would be no such reason. Good man, you should not think that the Buddhas appear in impure worlds, you should know that this thought is not good and is narrow-minded. You should know now that I have not actually left the Jambudvipa realm. For example, if someone says that this world alone has the sun and moon, and other worlds do not have the sun and moon, such a statement has no meaning. If a Bodhisattva has such a thought, thinking that the Buddhas only appear in pure lands and not in impure lands, this thought is also incorrect.'
是言，此佛世界穢惡不凈，他方佛土清凈嚴麗，亦復如是。善男子！西方去此娑婆世界，度三十二恒河沙等諸佛國土，彼有世界名曰無勝。彼土何故名曰無勝？其土所有嚴麗之事，皆悉平等無有差別，猶如西方安樂世界，亦如東方滿月世界。我于彼土出現於世，為化眾生故，於此界閻浮提中現轉法輪。非但我身獨於此中現轉法輪，一切諸佛亦於此中而轉法輪。以是義故，諸佛世尊非不修行如是十事。善男子！慈氏菩薩以誓願故，當來之世，令此世界清凈莊嚴。以是義故，一切諸佛所有世界無不嚴凈。
「複次善男子！云何菩薩摩訶薩修大涅槃微妙經典，具足成就第五功德？善男子！菩薩摩訶薩修大涅槃具足成就第五功德，有五事。何等為五？一者諸根完具，二者不生邊地，三者諸天愛念，四者常為天魔、沙門、剎利、婆羅門等之所恭敬，五者得宿命智。菩薩以是大涅槃經因緣力故，具足如是五事功德。」
光明遍照高貴德王菩薩言：「如佛所說，若有善男子、善女人修于佈施，則得具成五事功德，今云何言因大涅槃得是五事？」
佛言：「善哉，善哉！善男子！如是之事其義各異，今當爲汝分別解說。施得五事，不定、不常、不凈、不勝、不異、非無漏、不能利益安樂憐愍一切眾生。若依如是大涅
【現代漢語翻譯】 現代漢語譯本：佛說，這個佛的世界是污穢不潔的，而其他佛土則是清凈莊嚴的，情況也是如此。善男子！從西方越過娑婆世界，經過三十二個恒河沙數般的佛國，那裡有一個世界名為無勝（意為沒有可以超越的）。那個國土為什麼叫無勝呢？因為那個國土所有莊嚴美好的事物，都是平等而沒有差別的，就像西方的安樂世界（極樂世界），也像東方的滿月世界。我在那個國土出現於世，爲了教化眾生，所以在這個閻浮提（我們所居住的這個世界）中示現轉法輪。不只是我獨自在這裡示現轉法輪，一切諸佛也都在這裡轉法輪。因為這個原因，諸佛世尊沒有不修行這十件事的。善男子！慈氏菩薩（彌勒菩薩）因為他的誓願，在未來世，將使這個世界清凈莊嚴。因為這個原因，一切諸佛所有的世界沒有不莊嚴清凈的。 「再者，善男子！菩薩摩訶薩如何修習《大涅槃經》這部微妙的經典，才能圓滿成就第五種功德呢？善男子！菩薩摩訶薩修習《大涅槃經》圓滿成就第五種功德，有五件事。是哪五件呢？第一是諸根完具（六根健全），第二是不生於邊地（偏遠不開化的地方），第三是諸天愛念（受到天人的愛戴），第四是常為天魔、沙門（出家修行者）、剎利（國王或貴族）、婆羅門（祭司）等所恭敬，第五是得到宿命智（知道過去世的能力）。菩薩因為《大涅槃經》的因緣力量，圓滿成就這五種功德。」 光明遍照高貴德王菩薩說：『如佛所說，如果善男子、善女人修習佈施，就能圓滿成就五種功德，現在為什麼說因為《大涅槃經》才能得到這五種功德呢？』 佛說：『好啊，好啊！善男子！這件事的意義各有不同，現在我將為你們分別解釋。佈施所得的五種功德，是不定的、不常的、不凈的、不殊勝的、不異的、不是無漏的，也不能利益安樂憐憫一切眾生。如果依據《大涅槃經》所修，所得的五種功德，是定的、常的、凈的、殊勝的、異的、無漏的，能利益安樂憐憫一切眾生。』
【English Translation】 English version: It is said that this Buddha world is impure and defiled, while other Buddha lands are pure and adorned, and it is the same. Good man! Going west from this Saha world, passing through thirty-two Ganges river sands of Buddha lands, there is a world called 'No Victory' (meaning unsurpassed). Why is that land called 'No Victory'? Because all the adorned and beautiful things in that land are equal and without difference, like the Western Land of Bliss (Pure Land), and also like the Eastern Full Moon World. I appeared in that land to teach sentient beings, so I manifested the turning of the Dharma wheel in this Jambudvipa (the world we live in). It is not only I who manifest the turning of the Dharma wheel here, but all Buddhas also turn the Dharma wheel here. For this reason, all Buddhas, World Honored Ones, do not fail to practice these ten things. Good man! Bodhisattva Maitreya, because of his vows, will make this world pure and adorned in the future. For this reason, all the worlds of all Buddhas are adorned and pure. Furthermore, good man! How does a Bodhisattva Mahasattva cultivate the subtle scripture of the Great Nirvana, and fully accomplish the fifth merit? Good man! A Bodhisattva Mahasattva who cultivates the Great Nirvana and fully accomplishes the fifth merit has five things. What are the five? First, the faculties are complete (the six senses are intact); second, one is not born in a borderland (remote and uncivilized place); third, one is loved by the gods (cherished by the devas); fourth, one is always respected by the heavenly demons, shramanas (monastic practitioners), kshatriyas (kings or nobles), and brahmins (priests); fifth, one obtains the knowledge of past lives (ability to know past lives). Because of the power of the Great Nirvana Sutra, a Bodhisattva fully accomplishes these five merits. Bodhisattva Light Illuminating Noble Virtue King said: 'As the Buddha said, if a good man or good woman practices giving, they will fully accomplish five merits. Now, why do you say that these five merits are obtained because of the Great Nirvana?' The Buddha said: 'Excellent, excellent! Good man! The meanings of these matters are different, and now I will explain them to you separately. The five merits obtained from giving are impermanent, not constant, impure, not superior, not different, not without outflows, and cannot benefit, bring happiness, or have compassion for all sentient beings. If one cultivates according to the Great Nirvana Sutra, the five merits obtained are permanent, constant, pure, superior, different, without outflows, and can benefit, bring happiness, and have compassion for all sentient beings.'
槃經所得五事，是定、是常、是凈、是勝、是異、是無漏，則能利益安樂憐愍一切眾生。善男子！夫佈施者則離飢渴，大涅槃經能令眾生悉得遠離二十五有渴愛之病。佈施因緣令生死相續，大涅槃經能令生死斷不相續。因佈施故受凡夫法，因大涅槃得作菩薩。佈施因緣能斷一切貧窮苦惱，大涅槃經能斷一切貧善法者。佈施因緣有分有果，因大涅槃得阿耨多羅三藐三菩提，無分無果。是名菩薩摩訶薩修大涅槃微妙經典，具足成就第五功德。
「善男子！云何菩薩修大涅槃微妙經典，具足成就第六功德？菩薩摩訶薩修大涅槃，得金剛三昧，安住是中，悉能破散一切諸法。見一切法皆是無常、皆是動相、恐怖因緣、病苦劫盜、唸唸滅壞、無有真實，一切皆是魔之境界，無可見相。菩薩摩訶薩住是三昧，雖施眾生，乃至不見一眾生。實為眾生故，精勤修習尸波羅蜜，乃至修習般若波羅蜜，亦復如是。菩薩若見有一眾生，不能畢竟具足成就檀波羅蜜乃至具足般若波羅蜜。善男子！譬如金剛，所擬之處無不碎壞，而是金剛無有折損。金剛三昧亦復如是，所擬之法無不碎壞，而是三昧無有折損。善男子！如諸寶中金剛最勝，菩薩所得金剛三昧亦復如是，于諸三昧為最第一。何以故？菩薩摩訶薩修是三昧，一切三昧悉來歸屬。善
【現代漢語翻譯】 現代漢語譯本 證得《涅槃經》所獲得的五件事，是定（禪定）、常（永恒）、凈（清凈）、勝（殊勝）、異（獨特）、無漏（沒有煩惱），這樣就能利益、安樂、憐憫一切眾生。善男子！佈施能使人遠離飢渴，《大涅槃經》能使眾生完全遠離二十五有（三界中的二十五種存在狀態）的渴愛之病。佈施的因緣導致生死相續，《大涅槃經》能使生死斷絕不再相續。因為佈施而受凡夫之法，因為《大涅槃經》而能成為菩薩。佈施的因緣能斷除一切貧窮苦惱，《大涅槃經》能斷除一切貧乏善法的人。佈施的因緣有分有果，因為《大涅槃經》而能獲得阿耨多羅三藐三菩提（無上正等正覺），無分無果。這名為菩薩摩訶薩修習《大涅槃》微妙經典，具足成就第五種功德。 「善男子！菩薩如何修習《大涅槃》微妙經典，具足成就第六種功德？菩薩摩訶薩修習《大涅槃》，獲得金剛三昧（堅固的禪定），安住其中，能破散一切諸法。見到一切法都是無常的、都是變動的、是恐怖的因緣、是病苦劫盜、唸唸滅壞、沒有真實，一切都是魔的境界，沒有可見的相。菩薩摩訶薩安住于這種三昧，即使佈施眾生，也看不到一個眾生。爲了眾生，精勤修習尸波羅蜜（持戒），乃至修習般若波羅蜜（智慧），也是如此。菩薩如果見到有一個眾生，就不能究竟具足成就檀波羅蜜（佈施）乃至具足般若波羅蜜。善男子！譬如金剛，所觸之處沒有不碎壞的，而金剛本身沒有折損。金剛三昧也是如此，所觸之法沒有不碎壞的，而這種三昧沒有折損。善男子！如同諸寶中金剛最為殊勝，菩薩所得到的金剛三昧也是如此，在諸三昧中最為第一。為什麼呢？菩薩摩訶薩修習這種三昧，一切三昧都來歸屬。
【English Translation】 English version The five things obtained from the Nirvana Sutra are samadhi (meditation), permanence, purity, supremacy, uniqueness, and non-outflow (without defilements), which can benefit, bring peace, and have compassion for all sentient beings. Good man! Giving alms can make one free from hunger and thirst, and the Great Nirvana Sutra can enable sentient beings to completely escape the disease of craving for the twenty-five existences (the twenty-five states of existence in the three realms). The cause and condition of giving alms leads to the continuation of birth and death, while the Great Nirvana Sutra can cause birth and death to cease and not continue. Because of giving alms, one receives the law of ordinary beings, and because of the Great Nirvana Sutra, one can become a Bodhisattva. The cause and condition of giving alms can eliminate all poverty and suffering, while the Great Nirvana Sutra can eliminate all those who are poor in good dharmas. The cause and condition of giving alms has divisions and results, while because of the Great Nirvana Sutra, one can attain Anuttara-samyak-sambodhi (unexcelled complete enlightenment), without divisions or results. This is called a Bodhisattva Mahasattva cultivating the subtle and wonderful scriptures of the Great Nirvana, fully accomplishing the fifth merit. 「Good man! How does a Bodhisattva cultivate the subtle and wonderful scriptures of the Great Nirvana, fully accomplishing the sixth merit? A Bodhisattva Mahasattva, by cultivating the Great Nirvana, attains the Vajra Samadhi (diamond-like concentration), abiding in it, and is able to shatter all dharmas. Seeing that all dharmas are impermanent, are in a state of flux, are causes of fear, are sickness, suffering, and robbery, are destroyed moment by moment, are not real, and are all the realm of Mara, without any visible form. A Bodhisattva Mahasattva, abiding in this samadhi, even when giving alms to sentient beings, does not see a single sentient being. For the sake of sentient beings, he diligently cultivates Sila Paramita (morality), and even cultivates Prajna Paramita (wisdom), and so on. If a Bodhisattva sees that there is one sentient being, he cannot ultimately fully accomplish Dana Paramita (giving) up to fully accomplishing Prajna Paramita. Good man! Just like a diamond, wherever it touches, nothing is not shattered, but the diamond itself is not damaged. The Vajra Samadhi is also like this, wherever it touches, no dharma is not shattered, but this samadhi is not damaged. Good man! Just as among all treasures, the diamond is the most supreme, so too is the Vajra Samadhi attained by a Bodhisattva, the most supreme among all samadhis. Why is this so? Because a Bodhisattva Mahasattva, by cultivating this samadhi, all samadhis come to belong to it.
男子！如諸小王悉來歸屬轉輪聖王，一切三昧亦復如是，悉來歸屬金剛三昧。善男子！譬如有人為國怨仇，人所厭患，有人殺之，一切世人無不稱讚是人功德。金剛三昧亦復如是，菩薩修習，能壞一切眾生怨敵，是故常為一切三昧之所宗敬。善男子！譬如有人，其力盛壯，人無當者，復更有人，力能伏之，當知是人世所稱美。金剛三昧亦復如是，力能摧伏難伏之法，以是義故，一切三昧悉來歸屬。善男子！譬如有人在大海浴，當知是人已用諸河泉池之水。菩薩摩訶薩亦復如是，修習如是金剛三昧，當知已為修習其餘一切三昧。善男子！如香山中有一泉水，名阿那婆踏多，其泉具足八味之水，有人飲之無諸病苦。金剛三昧亦復如是，具八正道，菩薩修習，斷諸煩惱、瘡疣重病。善男子！如人供養摩醯首羅，當知是人已為供養一切諸天。金剛三昧亦復如是，有人修習，當知已為修習一切諸餘三昧。善男子！若有菩薩安住如是金剛三昧，見一切法無有障礙，如於掌中觀阿摩勒果，菩薩雖復得如是見，終不作想見一切法。善男子！譬如有人，坐四衢道頭，見諸眾生來、去、坐、臥。金剛三昧亦復如是，見一切法生滅、出沒。善男子！譬如高山，有人登之遠望，諸方皆悉明瞭。金剛定山亦復如是，菩薩登之，遠望諸法無不明瞭。
善男子！譬如春月，天降甘雨，其渧微致間無空處，明眼之人見之了了。菩薩亦爾，得金剛定清凈之目，遠見東方所有世界，其中或有國土成壞，一切皆見了了無障，乃至十方亦復如是。善男子！如由乾陀山七日並出，其山所有樹木叢林一切燒盡。菩薩修習金剛三昧亦復如是，所有一切煩惱叢林即時消滅。善男子！譬如金剛雖能摧破一切有物，終不生念我能摧破。金剛三昧亦復如是，菩薩修已能破煩惱，終不生念我能壞結。善男子！譬如大地能持萬物，終不生念我力能持，火亦不念我能燒物，水亦不念我能潤漬，風亦不念我能動物，空亦不念我能容受，涅槃亦復不生念言，我令眾生而得滅度。金剛三昧亦復如是，雖能滅除一切煩惱，而初無心言我能滅。若有菩薩安住如是金剛三昧，於一念中變身如佛，其數無量遍滿十方恒河沙等諸佛世界。而是菩薩雖作是化，其心初無憍慢之想。何以故？菩薩常念：『誰有是定，能作是化？唯有菩薩安住如是金剛三昧乃能作耳。』菩薩摩訶薩安住如是金剛三昧，於一念中遍到十方恒河沙等諸佛世界，還其本處。雖有是力，亦不念言，我能如是。何以故？以是三昧因緣力故。菩薩摩訶薩安住如是金剛三昧，於一念中能斷十方恒河沙等世界眾生所有煩惱，而心初無斷諸眾生煩惱之想。何以
故？以是三昧因緣力故。菩薩住是金剛三昧，以一音聲有所演說，一切眾生各隨種類而得解了。示現一色，一切眾生，各各皆見種種色相。安住一處，身不移易，能令眾生隨其方面各各而見。演說一法，若界、若入，一切眾生各隨本解而得聞之。
「菩薩安住如是三昧，雖見眾生，而心初無眾生之相，雖見男女無男女相，雖見色法無有色相，乃至見識亦無識相，雖見晝夜無晝夜相，雖見一切無一切相，雖見一切煩惱諸結亦無一切煩惱之相，雖見八聖道無聖道相，雖見菩提無菩提相，雖見於涅槃無涅槃相。何以故？善男子！一切諸法本無相故。菩薩以是三昧力故，見一切法如本無相。何故名為金剛三昧？善男子！譬如金剛，若在日中色則不定，金剛三昧亦復如是，在於大眾色亦不定，是故名為金剛三昧。善男子！譬如金剛，一切世人不能評價，金剛三昧亦復如是，所有功德一切人天不能評量，是故複名金剛三昧。善男子！譬如貧人得金剛寶，則得遠離貧窮困苦、惡鬼邪毒。菩薩摩訶薩亦復如是，得是三昧，則能遠離煩惱諸苦、諸魔邪毒，是故複名金剛三昧。是名菩薩修大涅槃具足成就第六功德。
大般涅槃經卷第二十四 大正藏第 12 冊 No. 0374 大般涅槃經
大般涅槃經卷第二十
【現代漢語翻譯】 現代漢語譯本： 為什麼呢？因為這種三昧（Samadhi，禪定）的因緣力量。菩薩安住于這種金剛三昧（Vajra Samadhi），用一種聲音演說佛法，一切眾生都能根據各自的類別理解。示現一種顏色，一切眾生各自都能看到種種不同的顏色。安住在一個地方，身體不移動，卻能讓眾生從各自的方向看到他。演說一種法，無論是界（dhatu，構成要素）、還是入（ayatana，感官），一切眾生都能根據自己原有的理解而聽到。 菩薩安住于這種三昧，雖然看到眾生，心中卻沒有眾生的概念；雖然看到男女，卻沒有男女的概念；雖然看到色法（rupa，物質現象），卻沒有色法的概念；乃至看到識（vijnana，意識），也沒有識的概念；雖然看到晝夜，卻沒有晝夜的概念；雖然看到一切，卻沒有一切的概念；雖然看到一切煩惱和結縛，也沒有一切煩惱的概念；雖然看到八聖道（arya ashtanga marga，八正道），卻沒有聖道的概念；雖然看到菩提（bodhi，覺悟），卻沒有菩提的概念；雖然看到涅槃（nirvana，寂滅），也沒有涅槃的概念。為什麼呢？善男子！一切諸法本來就沒有固定的相狀。菩薩因為這種三昧的力量，看到一切法都如其本來的無相。為什麼稱之為金剛三昧呢？善男子！譬如金剛，在陽光下顏色不定，金剛三昧也是如此，在大眾中顯現的顏色也不固定，所以稱為金剛三昧。善男子！譬如金剛，世人無法估量其價值，金剛三昧也是如此，其所有功德一切人天都無法衡量，所以又稱為金剛三昧。善男子！譬如貧窮的人得到金剛寶，就能遠離貧窮困苦、惡鬼邪毒。菩薩摩訶薩（Bodhisattva Mahasattva，大菩薩）也是如此，得到這種三昧，就能遠離煩惱諸苦、諸魔邪毒，所以又稱為金剛三昧。這就是菩薩修習大涅槃所具足成就的第六種功德。 《大般涅槃經》卷第二十四 大正藏第 12 冊 No. 0374 《大般涅槃經》 《大般涅槃經》卷第二十
【English Translation】 English version: Why is that? It is because of the power of the causal conditions of this Samadhi (meditative absorption). When a Bodhisattva dwells in this Vajra Samadhi, with one voice he speaks, and all sentient beings understand according to their respective kinds. He manifests one color, and all sentient beings each see various different colors. He dwells in one place, his body does not move, yet he can cause sentient beings to see him from their respective directions. He expounds one Dharma, whether it be the realms (dhatu) or the sense bases (ayatana), and all sentient beings hear it according to their own understanding. When a Bodhisattva dwells in such a Samadhi, although he sees sentient beings, in his mind there is no concept of sentient beings; although he sees men and women, there is no concept of men and women; although he sees material phenomena (rupa), there is no concept of material phenomena; even when he sees consciousness (vijnana), there is no concept of consciousness; although he sees day and night, there is no concept of day and night; although he sees everything, there is no concept of everything; although he sees all afflictions and fetters, there is no concept of all afflictions; although he sees the Noble Eightfold Path (arya ashtanga marga), there is no concept of the Noble Path; although he sees enlightenment (bodhi), there is no concept of enlightenment; although he sees Nirvana (nirvana), there is no concept of Nirvana. Why is that? Good man! All dharmas are originally without fixed characteristics. Because of the power of this Samadhi, the Bodhisattva sees all dharmas as they are, without characteristics. Why is it called Vajra Samadhi? Good man! Just like a diamond, its color is not fixed in the sunlight, so too is Vajra Samadhi, its color is not fixed when it appears in the assembly, therefore it is called Vajra Samadhi. Good man! Just like a diamond, its value cannot be estimated by the people of the world, so too is Vajra Samadhi, all its merits cannot be measured by all humans and devas, therefore it is also called Vajra Samadhi. Good man! Just like a poor person who obtains a diamond treasure, he can then be free from poverty, suffering, evil ghosts, and poisonous influences. So too is a Bodhisattva Mahasattva, when he obtains this Samadhi, he can be free from all afflictions, sufferings, demons, and poisonous influences, therefore it is also called Vajra Samadhi. This is the sixth merit that a Bodhisattva has fully accomplished in the practice of Great Nirvana. The Mahaparinirvana Sutra, Volume 24 Taisho Tripitaka Volume 12, No. 0374, The Mahaparinirvana Sutra The Mahaparinirvana Sutra, Volume 20
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北涼天竺三藏曇無讖譯光明遍照高貴德王菩薩品第十之五
「複次善男子！云何菩薩摩訶薩修大涅槃微妙經典，具足成就第七功德？善男子！菩薩摩訶薩修大涅槃微妙經典，作是思惟：『何法能為大般涅槃而作近因？』菩薩即知有四種法，為大涅槃而作近因。若言勤修一切苦行，是大涅槃近因緣者，是義不然。所以者何？若離四法得涅槃者，無有是處。何等為四？一者親近善友，二者專心聽法，三者繫念思惟，四者如法修行。善男子！譬如有人身遇眾病，若熱若冷、虛勞下瘧、眾邪鬼毒，到良醫所，良醫即為隨病說藥。是人至心善受醫教，隨教合藥，如法服之，服已病癒，身得安樂。有病之人，喻諸菩薩，大良醫者喻善知識，良醫所說喻方等經，善受醫教喻善思惟方等經義，隨教合藥喻如法修行三十七助道之法，病除愈者喻滅煩惱，得安樂者喻得涅槃、常、樂、我、凈。善男子！譬如有王，欲如法治，令民安樂，咨諸智臣，其法雲何？諸臣即以先王舊法而為說之。王既聞已，至心信行，如法治國，無諸怨敵，是故令民安樂無患。善男子！王者喻諸菩薩，諸智臣者喻善知識，智臣為王所說治法喻十二部經，王既聞已至心信行，喻諸菩薩繫心思惟十二部經所有深義，如法治國喻諸菩薩如法修行，所謂六波
【現代漢語翻譯】 現代漢語譯本 『再者，善男子！菩薩摩訶薩如何修習《大涅槃》微妙經典，圓滿成就第七種功德？善男子！菩薩摩訶薩修習《大涅槃》微妙經典時，會這樣思考：『什麼法能夠作為大般涅槃的近因？』菩薩隨即知道有四種法，可以作為大涅槃的近因。如果說勤修一切苦行是大涅槃的近因，這種說法是不對的。為什麼呢？如果離開這四種法就能得到涅槃，那是沒有道理的。哪四種呢？一是親近善友（指能夠引導修行的人），二是專心聽法，三是繫念思惟（指專注思考佛法），四是如法修行。善男子！譬如有人身患各種疾病，或發熱或發冷，或虛弱勞累，或患瘧疾，或中邪鬼毒，他去求見良醫，良醫會根據他的病情開藥。這個人誠心接受醫生的教導，按照醫囑配藥，依法服用，服藥后病癒，身體得到安樂。患病之人，比喻各位菩薩；大良醫，比喻善知識（指能夠引導修行的人）；良醫所說的藥，比喻方等經典（指大乘經典）；誠心接受醫生的教導，比喻善於思考方等經典的含義；按照醫囑配藥，比喻如法修行三十七助道之法（指三十七種有助於修行的法門）；病除愈，比喻滅除煩惱；得到安樂，比喻得到涅槃、常、樂、我、凈（指涅槃的四種功德）。善男子！譬如有一位國王，想要依法治理國家，使人民安樂，他會諮詢有智慧的大臣，問他們應該如何治理。大臣們會用先王的舊法來告訴他。國王聽了之後，誠心相信並實行，依法治理國家，沒有怨敵，因此使人民安樂無憂。善男子！國王，比喻各位菩薩；有智慧的大臣，比喻善知識；大臣為國王所說的治理方法，比喻十二部經（指佛經的十二種分類）；國王聽了之後誠心相信並實行，比喻各位菩薩專注思考十二部經的深奧含義；依法治理國家，比喻各位菩薩如法修行，也就是六波 羅蜜（指佈施、持戒、忍辱、精進、禪定、智慧六種修行方法）等。善男子！是名菩薩摩訶薩修大涅槃微妙經典，具足成就第七功德。』
【English Translation】 English version 'Furthermore, good man! How does a Bodhisattva Mahasattva, cultivating the subtle scriptures of the Great Nirvana, fully accomplish the seventh merit? Good man! A Bodhisattva Mahasattva, when cultivating the subtle scriptures of the Great Nirvana, contemplates thus: 『What Dharma can serve as the proximate cause for the Great Nirvana?』 The Bodhisattva then knows that there are four Dharmas that serve as the proximate cause for the Great Nirvana. If it is said that diligently practicing all kinds of asceticism is the proximate cause of the Great Nirvana, this is not the correct meaning. Why is that? If one could attain Nirvana by being apart from these four Dharmas, there would be no such possibility. What are the four? First, to be close to good friends (referring to those who can guide one in practice); second, to listen to the Dharma with focused attention; third, to contemplate with mindfulness (referring to focused thinking on the Buddha's teachings); and fourth, to practice according to the Dharma. Good man! It is like a person who is afflicted with various illnesses, whether fever or chills, weakness and fatigue, malaria, or the poison of evil spirits. He goes to a skilled physician, who prescribes medicine according to his illness. This person sincerely accepts the physician's instructions, prepares the medicine according to the prescription, and takes it as prescribed. After taking the medicine, the illness is cured, and the body attains peace and comfort. The person with the illness is analogous to all Bodhisattvas; the great physician is analogous to a good teacher (referring to those who can guide one in practice); the medicine prescribed by the physician is analogous to the Vaipulya Sutras (referring to Mahayana scriptures); sincerely accepting the physician's instructions is analogous to contemplating the meaning of the Vaipulya Sutras; preparing the medicine according to the prescription is analogous to practicing the thirty-seven aids to enlightenment according to the Dharma (referring to the thirty-seven practices that aid in cultivation); the illness being cured is analogous to the eradication of afflictions; and attaining peace and comfort is analogous to attaining Nirvana, permanence, bliss, self, and purity (referring to the four merits of Nirvana). Good man! It is like a king who wishes to govern his kingdom according to the Dharma, bringing peace and happiness to his people. He consults wise ministers, asking them how he should govern. The ministers then tell him the old laws of the former kings. After hearing this, the king sincerely believes and practices them, governing the kingdom according to the Dharma, without any enemies, thus bringing peace and happiness to his people. Good man! The king is analogous to all Bodhisattvas; the wise ministers are analogous to good teachers; the methods of governance that the ministers tell the king are analogous to the twelve divisions of scriptures (referring to the twelve categories of Buddhist scriptures); the king sincerely believing and practicing after hearing this is analogous to all Bodhisattvas focusing their minds on contemplating the profound meanings of the twelve divisions of scriptures; governing the kingdom according to the Dharma is analogous to all Bodhisattvas practicing according to the Dharma, namely the six Paramitas (referring to the six practices of giving, morality, patience, diligence, meditation, and wisdom). Good man! This is called a Bodhisattva Mahasattva cultivating the subtle scriptures of the Great Nirvana, fully accomplishing the seventh merit.'
羅蜜，以能修習六波羅蜜故無諸怨敵，喻諸菩薩已離諸結煩惱惡賊，得安樂者喻諸菩薩得大涅槃常樂我凈。
「善男子！譬如有人遇惡癩病，有善知識而語之言：『汝若能到須彌山邊，病可得差。所以者何？彼有良藥，味如甘露，若能服者，病無不愈。』其人至心信是事已，即往彼山采服甘露，其病除愈，身得安樂。惡癩病者喻諸凡夫，善知識者喻諸菩薩摩訶薩等，至心信受喻四無量心，須彌山者喻八聖道，甘露味者喻于佛性，癩病除愈喻離煩惱，得安樂者喻得涅槃常樂我凈。善男子！譬如有人畜諸弟子聰明大智，是人晝夜常教不倦。諸菩薩等亦復如是，一切眾生有信不信，而常教化無有疲厭。
「善男子！善知識者，所謂菩薩、佛、辟支佛、聲聞、人中信方等者。何故名為善知識耶？善知識者能教眾生遠離十惡，修行十善，以是義故，名善知識。複次善知識者，如法而說、如說而行。云何名為如法而說、如說而行？自不殺生，教人不殺，乃至自行正見，教人正見，若能如是則得名為真善知識。自修菩提，亦能教人修行菩提，以是義故，名善知識。自能修行信、戒、佈施、多聞、智慧，亦能教人信、戒、佈施、多聞、智慧，復以是義名善知識。善知識者，有善法故。何等善法？所作之事不求自樂，常為眾
【現代漢語翻譯】 現代漢語譯本 羅蜜（波羅蜜的音譯，意為到達彼岸），因為能夠修習六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），所以沒有怨敵，這就像菩薩已經脫離了各種煩惱的束縛，如同擺脫了惡賊，獲得安樂，這就像菩薩證得大涅槃，常樂我凈（涅槃的四種功德）。
『善男子！』譬如有人得了嚴重的麻風病，有善知識（指引人走向正道的良師益友）告訴他說：『你如果能到須彌山（佛教中的聖山）邊，病就可以治好。為什麼呢？那裡有良藥，味道像甘露（天上的美味），如果能服用，病沒有治不好的。』那個人真心相信這件事後，就前往那座山采服甘露，他的病就痊癒了，身體得到了安樂。麻風病比喻各種凡夫俗子，善知識比喻諸位菩薩摩訶薩（偉大的菩薩），真心相信並接受比喻四無量心（慈、悲、喜、舍），須彌山比喻八聖道（正見、正思惟、正語、正業、正命、正精進、正念、正定），甘露的味道比喻佛性，麻風病痊癒比喻脫離煩惱，得到安樂比喻證得涅槃，常樂我凈。
『善男子！』譬如有人畜養了很多聰明有大智慧的弟子，這個人日夜不停地教導他們，從不懈怠。諸位菩薩也是這樣，對於一切眾生，無論他們是否相信，都經常教化他們，沒有疲倦厭煩。
『善男子！』善知識，指的是菩薩、佛、辟支佛（獨覺的聖者）、聲聞（佛陀的弟子）、人中信方等（值得信賴的人）。為什麼稱為善知識呢？善知識能夠教導眾生遠離十惡（殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、貪慾、嗔恚、邪見），修行十善（不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪慾、不嗔恚、不邪見），因為這個原因，稱為善知識。其次，善知識，能夠如法而說，如說而行。什麼叫做如法而說，如說而行呢？自己不殺生，教導別人不殺生，乃至自己奉行正見，教導別人正見，如果能夠這樣，就可以稱為真正的善知識。自己修習菩提（覺悟的智慧），也能教導別人修習菩提，因為這個原因，稱為善知識。自己能夠修行信、戒、佈施、多聞、智慧，也能教導別人信、戒、佈施、多聞、智慧，也因為這個原因稱為善知識。善知識，是因為具有善法。什麼是善法呢？所做的事情不求自己快樂，常常爲了眾生。
【English Translation】 English version Romi (transliteration of Paramita, meaning 'to reach the other shore'), because one can cultivate the Six Paramitas (generosity, discipline, patience, diligence, meditation, and wisdom), one has no enemies. This is like Bodhisattvas who have already detached themselves from all the bonds of afflictions, like escaping from evil thieves, and attain peace. This is like Bodhisattvas attaining great Nirvana, which is characterized by permanence, bliss, self, and purity.
'Good man!' It is like a person who has contracted a severe case of leprosy. A good teacher (a virtuous friend who guides one to the right path) tells him, 'If you can go to the side of Mount Sumeru (a sacred mountain in Buddhism), your disease can be cured. Why? Because there is a good medicine there, with a taste like ambrosia (heavenly nectar). If you can take it, no disease cannot be cured.' After that person sincerely believes this, he goes to that mountain to collect and take the ambrosia. His disease is cured, and his body attains peace. The leprosy is a metaphor for all ordinary beings, the good teacher is a metaphor for all Bodhisattva Mahasattvas (great Bodhisattvas), sincerely believing and accepting is a metaphor for the Four Immeasurables (loving-kindness, compassion, joy, and equanimity), Mount Sumeru is a metaphor for the Eightfold Noble Path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration), the taste of ambrosia is a metaphor for Buddha-nature, the cure of leprosy is a metaphor for detachment from afflictions, and attaining peace is a metaphor for attaining Nirvana, which is characterized by permanence, bliss, self, and purity.
'Good man!' It is like a person who raises many disciples who are intelligent and have great wisdom. This person teaches them day and night without being weary. The Bodhisattvas are also like this. Towards all sentient beings, whether they believe or not, they constantly teach them without fatigue or weariness.
'Good man!' A good teacher refers to Bodhisattvas, Buddhas, Pratyekabuddhas (solitary enlightened ones), Sravakas (Buddha's disciples), and trustworthy people among humans. Why are they called good teachers? Good teachers can teach sentient beings to stay away from the ten evils (killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, greed, anger, and wrong views) and cultivate the ten virtues (not killing, not stealing, not engaging in sexual misconduct, not lying, not engaging in divisive speech, not engaging in harsh speech, not engaging in idle chatter, not being greedy, not being angry, and not having wrong views). For this reason, they are called good teachers. Furthermore, good teachers can speak according to the Dharma and act according to what they say. What does it mean to speak according to the Dharma and act according to what they say? They themselves do not kill and teach others not to kill, and they themselves practice right view and teach others right view. If they can do this, they can be called true good teachers. They themselves cultivate Bodhi (enlightened wisdom) and can also teach others to cultivate Bodhi. For this reason, they are called good teachers. They themselves can cultivate faith, discipline, generosity, learning, and wisdom, and can also teach others faith, discipline, generosity, learning, and wisdom. For this reason, they are also called good teachers. Good teachers are so because they possess good qualities. What are these good qualities? They do not seek their own happiness in what they do, but always do it for the sake of sentient beings.
生而求於樂，見他有過不訟其短，口常宣說純善之事，以是義故，名善知識。
「善男子！如空中月，從初一日至十五日漸漸增長。善知識者亦復如是，令諸學人漸遠惡法，增長善法。善男子！若有親近善知識者，本未有戒、定、慧、解脫、解脫知見，即便有之，未具足者，則得增廣。何以故？以其親近善知識故，因是親近，復得了達十二部經甚深之義。若能聽是十二部經甚深義者，名為聽法，聽法者則是大乘方等經典，聽方等經名真聽法，真聽法者即是聽受大涅槃經，大涅槃中聞有佛性、如來畢竟不般涅槃，是故名為專心聽法，專心聽法名八聖道，以八聖道能斷貪慾、瞋恚愚癡，故名聽法。夫聽法者，名十一空，以此諸空，於一切法不作相貌。夫聽法者名初發心，乃至究竟阿耨多羅三藐三菩提心。以因初心得大涅槃，不以聞故得大涅槃，以修習故得大涅槃。
「善男子！譬如病人，雖聞醫教及藥名字不能愈病，以服食故能得差病。雖聽十二深因緣法，不能得斷一切煩惱，要以繫念，善思惟故，能得除斷，是名第三繫念思惟。復以何義，名系念思惟？所謂三三昧：空三昧、無相三昧、無作三昧。空者於二十五有不見一實，無作者於二十五有不作愿求，無相者無有十相，所謂色相、聲相、香相、味相、觸相
【現代漢語翻譯】 現代漢語譯本：出生就追求快樂，看到別人有過錯不指責其短處，口中常常宣說純善的事情，因為這個緣故，被稱為善知識（kalyāṇa-mitra，指引人走向正道的良師益友）。 『善男子！就像空中的月亮，從初一到十五逐漸增長一樣。善知識也是如此，使學習的人逐漸遠離惡法，增長善法。善男子！如果有人親近善知識，原本沒有戒（śīla，行爲規範）、定（samādhi，專注）、慧（prajñā，智慧）、解脫（vimukti，從束縛中解脫）、解脫知見（vimukti-jñāna-darśana，對解脫的認知和見解），就會擁有這些；沒有具足的，就會得到增長。為什麼呢？因為他親近善知識的緣故，因為這種親近，又能夠通達十二部經（dvādaśāṅga-buddha-vacana，佛教經典的不同分類）甚深的含義。如果能夠聽聞這十二部經甚深的含義，就叫做聽法，聽法就是大乘方等經典（vaipulya-sūtra，大乘佛教的經典），聽方等經叫做真聽法，真聽法就是聽受大涅槃經（Mahāparinirvāṇa-sūtra，講述佛陀涅槃的經典），在大涅槃經中聽到有佛性（buddha-dhātu，成佛的潛能）、如來（tathāgata，佛的稱號）畢竟不入涅槃，所以叫做專心聽法，專心聽法叫做八聖道（āryāṣṭāṅga-mārga，達到解脫的八種正確方法），通過八聖道能夠斷除貪慾、嗔恚、愚癡，所以叫做聽法。聽法的人，叫做十一空（ekādaśa-śūnyatā，佛教中關於空性的十一種理解），通過這些空，對於一切法不執著于表象。聽法的人叫做初發心（prathama-citta-utpāda，最初發起菩提心），乃至最終達到阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心）。因為最初的發心而得到大涅槃（mahāparinirvāṇa，佛陀的最終解脫），不是因為聽聞而得到大涅槃，而是因為修行而得到大涅槃。 『善男子！譬如病人，雖然聽聞醫生的教導和藥物的名字，也不能治好疾病，因為服用藥物才能治好疾病。雖然聽聞十二深因緣法（dvādaśa-nidāna，十二因緣，佛教關於生命輪迴的理論），也不能斷除一切煩惱，一定要通過繫念（manasikāra，專注）、善思惟（samyak-manasikāra，正確的思考）才能斷除，這叫做第三繫念思惟。又因為什麼緣故，叫做繫念思惟呢？就是指三種三昧（samādhi，禪定）：空三昧（śūnyatā-samādhi，對空性的禪定）、無相三昧（animitta-samādhi，對無相的禪定）、無作三昧（apraṇihita-samādhi，對無愿的禪定）。空，是指在二十五有（pañcaviṃśati-bhava，三界中的二十五種存在狀態）中看不到一個真實的實體；無作，是指在二十五有中不作任何愿求；無相，是指沒有十種相，即色相（rūpa-lakṣaṇa，物質的特徵）、聲相（śabda-lakṣaṇa，聲音的特徵）、香相（gandha-lakṣaṇa，氣味的特徵）、味相（rasa-lakṣaṇa，味道的特徵）、觸相（spraṣṭavya-lakṣaṇa，觸覺的特徵）
【English Translation】 English version: Born seeking pleasure, seeing others' faults not criticizing their shortcomings, always speaking of pure goodness, for this reason, one is called a kalyāṇa-mitra (a good spiritual friend who guides one towards the right path). 'Good man! Like the moon in the sky, gradually increasing from the first day to the fifteenth day. A kalyāṇa-mitra is also like this, causing those who learn to gradually distance themselves from evil dharmas and increase good dharmas. Good man! If someone associates with a kalyāṇa-mitra, they will have śīla (moral conduct), samādhi (concentration), prajñā (wisdom), vimukti (liberation), and vimukti-jñāna-darśana (the knowledge and vision of liberation), which they did not have before; those who do not have them fully will have them increased. Why is this? Because they associate with a kalyāṇa-mitra, and through this association, they are able to understand the profound meanings of the twelve divisions of the scriptures (dvādaśāṅga-buddha-vacana). If one can hear the profound meanings of these twelve divisions of the scriptures, it is called listening to the Dharma; listening to the Dharma is the Vaipulya-sūtra (Mahayana Buddhist scriptures); listening to the Vaipulya-sūtra is called truly listening to the Dharma; truly listening to the Dharma is listening to the Mahāparinirvāṇa-sūtra (the scripture about the Buddha's final nirvana); in the Mahāparinirvāṇa-sūtra, one hears that there is Buddha-dhātu (Buddha-nature, the potential to become a Buddha), and that the Tathāgata (the Buddha) ultimately does not enter parinirvana, therefore it is called listening to the Dharma with a focused mind; listening to the Dharma with a focused mind is called the Noble Eightfold Path (āryāṣṭāṅga-mārga), through which one can cut off greed, hatred, and ignorance, therefore it is called listening to the Dharma. One who listens to the Dharma is called the eleven emptinesses (ekādaśa-śūnyatā), through these emptinesses, one does not cling to the appearances of all dharmas. One who listens to the Dharma is called the initial arising of the mind (prathama-citta-utpāda), up to the ultimate mind of anuttarā-samyak-saṃbodhi (supreme perfect enlightenment). Because of the initial arising of the mind, one attains Mahāparinirvāṇa (the Buddha's final liberation), not because of hearing, but because of practice. 'Good man! For example, a sick person, even if they hear the doctor's instructions and the names of the medicines, cannot cure their illness; it is by taking the medicine that they can recover. Although one hears the twelve profound causes and conditions (dvādaśa-nidāna), one cannot cut off all afflictions; one must use manasikāra (attention) and samyak-manasikāra (right thinking) to cut them off, this is called the third manasikāra-thinking. And for what reason is it called manasikāra-thinking? It refers to the three samādhis (meditative states): śūnyatā-samādhi (the samadhi of emptiness), animitta-samādhi (the samadhi of no-sign), and apraṇihita-samādhi (the samadhi of no-wish). Emptiness means not seeing a real entity in the twenty-five existences (pañcaviṃśati-bhava); no-wish means not making any wishes in the twenty-five existences; no-sign means not having the ten signs, namely rūpa-lakṣaṇa (the sign of form), śabda-lakṣaṇa (the sign of sound), gandha-lakṣaṇa (the sign of smell), rasa-lakṣaṇa (the sign of taste), and spraṣṭavya-lakṣaṇa (the sign of touch).
、生相、住相、滅相、男相、女相，修習如是三三昧者，是名菩薩繫念思惟。云何名為如法修行？如法修行即是修行檀波羅蜜乃至般若波羅蜜，知陰入界真實之相，亦如聲聞、緣覺、諸佛，同於一道而般涅槃。法者即是常樂我凈、不生不老、不病不死、不饑不渴、不苦不惱、不退不沒。善男子！解大涅槃甚深義者，則知諸佛終不畢竟入于涅槃。
「善男子！第一真實善知識者，所謂菩薩、諸佛世尊。何以故？常以三種善調御故。何等為三？一者畢竟軟語，二者畢竟呵責，三者軟語呵責。以是義故，菩薩諸佛即是真實善知識也。複次善男子！佛及菩薩為大醫故，名善知識。何以故？知病、知藥、應病授藥故。譬如良醫，善八種術，先觀病相。相有三種。何等為三？謂風、熱、水。有風病者，授之蘇油。熱病之人，授之石蜜。水病之人，授之薑湯。以知病根，授藥得差，故名良醫。佛及菩薩亦復如是，知諸凡夫病有三種：一者貪慾，二者瞋恚，三者愚癡。貪慾病者教觀骨相，瞋恚病者觀慈悲相，愚癡病者觀十二緣相。以是義故，諸佛菩薩名善知識。善男子！如大船師，善渡人故，名大船師。諸佛菩薩亦復如是，度諸眾生生死大海。以是義故，名善知識。複次善男子！因佛菩薩，令諸眾生具足修得善法根本故。善男子
【現代漢語翻譯】 現代漢語譯本：生相（產生時的狀態）、住相（存在時的狀態）、滅相（消滅時的狀態）、男相（男性的特徵）、女相（女性的特徵），修習像這樣的三種三昧，就叫做菩薩繫念思惟。什麼叫做如法修行？如法修行就是修行檀波羅蜜（佈施的完美）乃至般若波羅蜜（智慧的完美），瞭解陰（五蘊）、入（六入）、界（十八界）的真實相狀，也像聲聞（聽聞佛法而悟道者）、緣覺（獨自悟道者）、諸佛一樣，在同一道路上進入涅槃。法就是常、樂、我、凈，不生不老、不病不死、不饑不渴、不苦不惱、不退不沒。善男子！理解大涅槃甚深含義的人，就會知道諸佛最終不會完全進入涅槃。 善男子！第一真實的善知識，就是菩薩、諸佛世尊。為什麼呢？因為他們常常用三種善巧的方法來調御眾生。是哪三種呢？一是始終用柔和的語言，二是始終用呵責的語言，三是柔和與呵責並用。因為這個原因，菩薩諸佛就是真實的善知識。其次，善男子！佛和菩薩因為是大醫王，所以被稱為善知識。為什麼呢？因為他們知道病癥、知道藥物、能根據病癥給予藥物。譬如良醫，精通八種醫術，先觀察病癥的表象。病癥的表象有三種。是哪三種呢？就是風、熱、水。有風病的人，給他蘇油。有熱病的人，給他石蜜。有水病的人，給他薑湯。因為知道病根，給藥后病就好了，所以稱為良醫。佛和菩薩也是這樣，知道凡夫的病有三種：一是貪慾，二是瞋恚，三是愚癡。有貪慾病的人，教他觀骨相；有瞋恚病的人，教他觀慈悲相；有愚癡病的人，教他觀十二因緣相。因為這個原因，諸佛菩薩被稱為善知識。善男子！就像大船師，因為善於渡人，所以被稱為大船師。諸佛菩薩也是這樣，度脫眾生脫離生死大海。因為這個原因，被稱為善知識。其次，善男子！因為佛菩薩，使得眾生能夠具足修得善法的根本。善男子！
【English Translation】 English version: The characteristics of birth, the characteristics of abiding, the characteristics of cessation, the characteristics of male, the characteristics of female. Cultivating these three samadhis is called a Bodhisattva's mindfulness meditation. What is called practicing in accordance with the Dharma? Practicing in accordance with the Dharma is cultivating Dāna pāramitā (perfection of giving) up to Prajñā pāramitā (perfection of wisdom), understanding the true nature of the skandhas (aggregates), āyatanas (sense bases), and dhātus (elements), and like the Śrāvakas (hearers), Pratyekabuddhas (solitary realizers), and all Buddhas, entering Nirvāṇa on the same path. The Dharma is eternal, blissful, self, and pure; it is not born, does not age, does not get sick, does not die, is not hungry, is not thirsty, is not suffering, is not afflicted, does not regress, and does not perish. Good man! One who understands the profound meaning of Mahāparinirvāṇa knows that all Buddhas do not ultimately enter Nirvāṇa. Good man! The first true good spiritual friend is the Bodhisattvas and all the World Honored Buddhas. Why? Because they always use three skillful means to tame beings. What are the three? First, always using gentle words; second, always using rebuking words; third, using both gentle and rebuking words. For this reason, Bodhisattvas and Buddhas are true good spiritual friends. Furthermore, good man! Buddhas and Bodhisattvas are called good spiritual friends because they are great physicians. Why? Because they know the illness, know the medicine, and give medicine according to the illness. For example, a good physician is skilled in eight arts, and first observes the symptoms of the illness. There are three types of symptoms. What are the three? They are wind, heat, and water. For those with wind illness, give them sesame oil. For those with heat illness, give them rock candy. For those with water illness, give them ginger soup. Because they know the root of the illness, and the medicine cures the illness, they are called good physicians. Buddhas and Bodhisattvas are also like this, they know that ordinary beings have three illnesses: first, greed; second, anger; third, ignorance. For those with the illness of greed, teach them to contemplate the bones; for those with the illness of anger, teach them to contemplate compassion; for those with the illness of ignorance, teach them to contemplate the twelve links of dependent origination. For this reason, Buddhas and Bodhisattvas are called good spiritual friends. Good man! Like a great captain, who is good at ferrying people across, is called a great captain. Buddhas and Bodhisattvas are also like this, ferrying all beings across the ocean of birth and death. For this reason, they are called good spiritual friends. Furthermore, good man! Because of Buddhas and Bodhisattvas, all beings are able to fully cultivate the roots of good Dharma. Good man!
！譬如雪山，乃是種種微妙上藥根本之處。佛及菩薩亦復如是，悉是一切善根本處。以是義故，名善知識。善男子！雪山之中有上香藥，名曰娑呵，有人見之，得壽無量，無有病苦，雖有四毒不能中傷，若有觸者增長壽命滿百二十，若有念者得宿命智。何以故？藥勢力故。諸佛菩薩亦復如是，若有見者，即得斷除一切煩惱，雖有四魔不能幹亂，若有觸者命不可夭、不生不死、不退不沒。所謂觸者，若在佛邊聽受妙法。若有念者，得阿耨多羅三藐三菩提。以是義故，諸佛菩薩名善知識。善男子！如香山中，有阿那婆踏多池水，由是池故，有四大河，所謂恒河、辛頭、私陀、博叉。世間眾生常作是言：『若有罪者，浴此四河，眾罪得滅。』當知此言虛妄不實，除此已往何等為實？諸佛菩薩是乃為實。所以者何？若人親近，則得滅除一切眾罪。以是義故，名善知識。
「複次善男子！譬如大地，所有藥木、一切叢林、百穀甘蔗、花果之屬，值天炎旱將欲枯死，難陀龍王及婆難陀，憐愍眾生，從大海出，降澍甘雨，一切叢林、百穀草木滋潤還生。一切眾生亦復如是，所有善根將欲消滅，諸佛菩薩生大慈悲，從智慧海降甘露雨，令諸眾生具足還得十善之法。以是義故，諸佛菩薩名善知識。善男子！譬如良醫善八種術，見諸
【現代漢語翻譯】 現代漢語譯本：譬如雪山，是各種微妙上等藥材的根本之處。佛和菩薩也像這樣，是一切善的根本之處。因為這個緣故，被稱為善知識。善男子！雪山中有一種上等香藥，名叫娑呵（一種香藥），有人見到它，就能獲得無量的壽命，沒有疾病的痛苦，即使有四種毒也不能傷害他，如果有人接觸到它，就能增長壽命到一百二十歲，如果有人唸誦它，就能獲得宿命智。為什麼呢？因為藥的威力。諸佛菩薩也像這樣，如果有人見到他們，就能斷除一切煩惱，即使有四種魔也不能擾亂他，如果有人接觸到他們，生命就不會夭折，不會有生老病死，不會退轉和消失。所謂接觸，是指在佛的身邊聽受微妙的佛法。如果有人唸誦他們，就能獲得阿耨多羅三藐三菩提（無上正等正覺）。因為這個緣故，諸佛菩薩被稱為善知識。善男子！就像香山中，有阿那婆踏多（無熱惱）池水，因為這個池水的緣故，有四大河，分別是恒河、辛頭河、私陀河、博叉河。世間眾生常常說：『如果有人有罪，在這四條河中沐浴，所有的罪都能消滅。』應當知道這種說法是虛妄不實的，除了這個之外，什麼才是真實的呢？諸佛菩薩才是真實的。為什麼呢？如果有人親近他們，就能滅除一切罪。因為這個緣故，被稱為善知識。 再次，善男子！譬如大地，所有的藥木、一切叢林、百穀甘蔗、花果之類，遇到天旱將要枯死，難陀龍王和婆難陀龍王，憐憫眾生，從大海中出來，降下甘甜的雨水，一切叢林、百穀草木都得到滋潤而復生。一切眾生也像這樣，所有的善根將要消滅，諸佛菩薩生起大慈悲心，從智慧海中降下甘露雨，使一切眾生具足並重新獲得十善之法。因為這個緣故，諸佛菩薩被稱為善知識。善男子！譬如良醫善於八種醫術，見到各種
【English Translation】 English version: For example, the Snow Mountains are the source of various subtle and superior medicines. Buddhas and Bodhisattvas are also like this, they are the source of all goodness. For this reason, they are called good teachers. Good man! In the Snow Mountains, there is a superior fragrant medicine called Saha (a type of fragrant medicine). If someone sees it, they will obtain immeasurable life, without the suffering of illness. Even if there are four poisons, they cannot harm them. If someone touches it, their lifespan will increase to one hundred and twenty years. If someone recites it, they will obtain the knowledge of past lives. Why is this? Because of the power of the medicine. Buddhas and Bodhisattvas are also like this. If someone sees them, they will immediately cut off all afflictions. Even if there are four demons, they cannot disturb them. If someone touches them, their life will not be cut short, they will not be subject to birth, old age, sickness, and death, and they will not regress or disappear. The so-called touching refers to being by the side of the Buddha and listening to the wonderful Dharma. If someone recites them, they will obtain Anuttara-samyak-sambodhi (unexcelled complete enlightenment). For this reason, Buddhas and Bodhisattvas are called good teachers. Good man! Just like in the Fragrant Mountains, there is the Anavatapta (without heat) lake. Because of this lake, there are four great rivers, namely the Ganges, the Sindhu, the Sita, and the Vakshu. The beings of the world often say: 『If someone has committed sins, bathing in these four rivers will extinguish all sins.』 You should know that this statement is false and untrue. Besides this, what is true? Buddhas and Bodhisattvas are true. Why is this? If someone gets close to them, they will extinguish all sins. For this reason, they are called good teachers. Furthermore, good man! For example, the earth, all the medicinal trees, all the forests, the hundreds of grains, sugarcane, flowers, and fruits, when they encounter drought and are about to wither and die, the Naga kings Nanda and Upananda, out of compassion for sentient beings, come out from the great ocean and send down sweet rain, and all the forests, hundreds of grains, and vegetation are nourished and revived. All sentient beings are also like this. When all their roots of goodness are about to be extinguished, Buddhas and Bodhisattvas generate great compassion, and from the ocean of wisdom, they send down the rain of nectar, enabling all sentient beings to fully regain the ten good dharmas. For this reason, Buddhas and Bodhisattvas are called good teachers. Good man! For example, a good doctor is skilled in eight kinds of medical arts, seeing various
病人不觀種姓、端正好醜、錢財寶貨，悉為治之，是故世稱為大良醫。諸佛菩薩亦復如是，見諸眾生有煩惱病，不觀種姓、端正好醜、錢財寶貨，生慈愍心，悉為說法，眾生聞已煩惱病除。以是義故，諸佛菩薩名善知識。以是親近善友因緣，則得近於大般涅槃。
「云何菩薩聽法因緣而得近於大般涅槃？一切眾生以聽法故，則具信根，得信根故，樂行佈施、持戒、忍辱、精進、禪定、智慧，得須陀洹果乃至佛果，是故當知得諸善法，皆是聽法因緣勢力。善男子！譬如長者惟有一子，遣至他國市易所須，示其道路通塞之處，而復誡之：『若遇淫女，慎莫親愛，若親愛者，喪身殞命及以財寶。弊惡之人，亦莫交遊。』其子敬順父之教敕，身心安樂，多獲寶貨。菩薩摩訶薩為諸眾生敷演法要亦復如是，示諸眾生及四部眾諸道通塞，是諸眾生以聞法故，遠離諸惡，具足善法。以是義故，聽法因緣則得近於大般涅槃。善男子！譬如明鏡照人面像，無不明瞭。聽法明鏡亦復如是，有人照之，則見善惡明瞭無翳。以是義故，聽法因緣則得近於大般涅槃。善男子！譬如估客，欲至寶渚，不知道路，有人示之，其人隨語，即至寶渚，多獲諸珍不可稱計。一切眾生亦復如是，欲至善處採取道寶，不知其路通塞之處，菩薩示之，眾生隨
【現代漢語翻譯】 現代漢語譯本：醫生不看病人的種姓、相貌美醜、錢財多少，都為他們治療，因此世人稱他們為大良醫。諸佛菩薩也像這樣，見到眾生有煩惱病，不看他們的種姓、相貌美醜、錢財多少，生起慈悲憐憫之心，都為他們說法，眾生聽了之後煩惱病就消除了。因為這個原因，諸佛菩薩被稱為善知識。通過親近善友的因緣，就能接近大般涅槃（Mahāparinirvāṇa，佛教的最高境界，指徹底的解脫）。 「菩薩通過什麼樣的聽法因緣而接近大般涅槃呢？一切眾生因為聽法，就能具足信根，有了信根，就樂於修行佈施、持戒、忍辱、精進、禪定、智慧，從而證得須陀洹果（Srotaāpanna，佛教四果位中的初果）乃至佛果。因此應當知道，獲得一切善法，都是聽法因緣的力量。善男子！譬如一位長者只有一個兒子，派遣他到其他國家做買賣，告訴他道路的通暢和阻塞之處，並且告誡他說：『如果遇到**，千萬不要親近愛戀，如果親近愛戀，就會喪失生命和財產。對於品行惡劣的人，也不要交往。』他的兒子恭敬順從父親的教誨，身心安樂，獲得了很多財寶。菩薩摩訶薩為眾生宣講佛法要義也像這樣，告訴眾生和四部眾（比丘、比丘尼、優婆塞、優婆夷）各種道路的通暢和阻塞之處，這些眾生因為聽法，就遠離各種惡行，具足各種善法。因為這個原因，聽法因緣就能接近大般涅槃。善男子！譬如明鏡照人面容，沒有不清楚的。聽法明鏡也像這樣，有人照它，就能清楚地看到善惡，沒有遮蔽。因為這個原因，聽法因緣就能接近大般涅槃。善男子！譬如商人，想要到達寶藏之地，不知道道路，有人告訴他，他按照所說的去做，就到達了寶藏之地，獲得了無數的珍寶。一切眾生也像這樣，想要到達善處，獲取道寶，不知道道路的通暢和阻塞之處，菩薩告訴他們，眾生按照
【English Translation】 English version: Doctors do not consider a patient's caste, appearance, wealth, or possessions; they treat everyone. Therefore, they are known as great physicians. The Buddhas and Bodhisattvas are also like this. When they see sentient beings suffering from the illness of afflictions, they do not consider their caste, appearance, wealth, or possessions. They generate compassion and teach the Dharma to all. Upon hearing it, the afflictions of sentient beings are removed. For this reason, the Buddhas and Bodhisattvas are called good teachers. Through the causes and conditions of associating with good friends, one can approach the Great Nirvana (Mahāparinirvāṇa, the ultimate state of liberation in Buddhism). 「How do Bodhisattvas approach the Great Nirvana through the causes and conditions of listening to the Dharma? All sentient beings, by listening to the Dharma, develop the root of faith. With the root of faith, they joyfully practice generosity, moral conduct, patience, diligence, meditation, and wisdom, thereby attaining the fruit of Srotaāpanna (the first stage of enlightenment in Buddhism) and even Buddhahood. Therefore, it should be known that the attainment of all good qualities is due to the power of the causes and conditions of listening to the Dharma. Good man! It is like an elder who has only one son. He sends him to another country to trade for necessities, showing him the roads that are open and blocked, and also warns him: 『If you encounter **, be careful not to become attached to them. If you become attached, you will lose your life and possessions. Also, do not associate with evil people.』 His son respectfully follows his father's instructions, finds peace of mind and body, and obtains many treasures. The Bodhisattva Mahasattva expounding the essential Dharma for sentient beings is also like this. They show sentient beings and the four assemblies (monks, nuns, laymen, and laywomen) the roads that are open and blocked. These sentient beings, by listening to the Dharma, stay away from all evils and cultivate all good qualities. For this reason, the causes and conditions of listening to the Dharma lead to approaching the Great Nirvana. Good man! It is like a clear mirror reflecting a person's face, without anything unclear. The mirror of listening to the Dharma is also like this. When someone looks into it, they can clearly see good and evil without any obscuration. For this reason, the causes and conditions of listening to the Dharma lead to approaching the Great Nirvana. Good man! It is like a merchant who wants to reach a treasure island but does not know the way. Someone shows him the way, and by following the instructions, he reaches the treasure island and obtains countless treasures. All sentient beings are also like this. They want to reach a good place and obtain the treasure of the path, but they do not know the roads that are open and blocked. The Bodhisattva shows them the way, and the sentient beings follow
已得至善處，獲得無上大涅槃寶。以是義故，聽法因緣則得近於大般涅槃。
「善男子！譬如醉象，狂騃暴惡，多欲殺害。有調象師，以大鐵鉤，鉤斫其頂，即時調順，噁心都盡。一切眾生亦復如是，貪慾、瞋恚、愚癡、醉故，欲多造惡，諸菩薩等，以聞法鉤，斫之令住，更不得起造諸噁心。以是義故，聽法因緣則得近於大般涅槃。是故我于處處經中說：『我弟子專心聽受十二部經，則離五蓋、修七覺分，以是修習七覺分故，則得近於大般涅槃。』以聽法故須陀洹人離諸恐怖。所以者何？須達長者身遇重病，心大愁怖，聞舍利弗說須陀洹有四功德、十種慰喻，聞是事已，恐怖即除。以是義故，聽法因緣則得近於大般涅槃。何以故？開法眼故。世有三人：一者無目，二者一目，三者二目。言無目者常不聞法，一目之人雖暫聞法其心不住，二目之人專心聽受如聞而行。以聽法故，得知世間如是三人。以是義故，聽法因緣則得近於大般涅槃。善男子！如我昔于拘尸那城，時舍利弗身遇病苦，我時顧命阿難比丘廣為說法。時舍利弗聞是事已，告四弟子：『汝舁我床往至佛所，我欲聽法。』時四弟子即共舁往。既得聞法，聞法力故，所苦除差，身得安隱。以是義故，聽法因緣則得近於大般涅槃。
「云何菩薩思惟因
【現代漢語翻譯】 現代漢語譯本：已經到達最完善的境界，獲得了無上偉大的涅槃寶藏。因為這個緣故，聽聞佛法的因緣就能接近大般涅槃。 『善男子！譬如一頭喝醉了的大象，瘋狂、愚蠢、暴躁、兇惡，想要殺害眾生。有一位馴象師，用巨大的鐵鉤，鉤住並砍擊它的頭頂，這頭大象立刻就被調伏馴順，惡念全部消失。一切眾生也是這樣，因為貪慾、嗔恚、愚癡的迷惑，想要造作許多惡業。諸位菩薩等，用聽聞佛法的鉤子，砍擊眾生的迷惑，使他們停止作惡，不再生起造作惡業的心。因為這個緣故，聽聞佛法的因緣就能接近大般涅槃。所以我在各處經典中說：『我的弟子專心聽受十二部經，就能遠離五蓋（貪慾蓋、嗔恚蓋、睡眠蓋、掉悔蓋、疑蓋）、修習七覺分（擇法覺分、精進覺分、喜覺分、輕安覺分、念覺分、定覺分、舍覺分），因為修習七覺分，就能接近大般涅槃。』因為聽聞佛法，須陀洹（初果，入流果）之人能遠離各種恐怖。為什麼呢？須達長者身患重病，心中非常憂愁恐懼，聽聞舍利弗（佛陀十大弟子之一，以智慧著稱）說須陀洹有四種功德、十種安慰，聽聞這些事後，恐懼立刻消除。因為這個緣故，聽聞佛法的因緣就能接近大般涅槃。為什麼呢？因為開啟了法眼。世間有三種人：第一種是無眼之人，第二種是獨眼之人，第三種是雙眼之人。所謂無眼之人，就是從不聽聞佛法的人；獨眼之人，雖然暫時聽聞佛法，但心不能安住；雙眼之人，專心聽受佛法，並且如所聞而行。因為聽聞佛法，就能知道世間有這三種人。因為這個緣故，聽聞佛法的因緣就能接近大般涅槃。善男子！就像我過去在拘尸那城（佛陀涅槃之地），當時舍利弗身體患病，我當時囑咐阿難（佛陀十大弟子之一，以多聞著稱）比丘廣泛地為他說法。當時舍利弗聽聞這件事後，告訴他的四位弟子：『你們抬著我的床到佛陀那裡，我想要聽聞佛法。』當時四位弟子就一起抬著他前往。既然聽聞了佛法，因為聽聞佛法的力量，他的病痛就消除了，身體得到了安穩。因為這個緣故，聽聞佛法的因緣就能接近大般涅槃。 『菩薩如何思維因』
【English Translation】 English version: Having reached the most excellent state, one obtains the unsurpassed great treasure of Nirvana. Because of this reason, the conditions for hearing the Dharma bring one closer to Great Nirvana. 『Good man! It is like a drunken elephant, mad, foolish, violent, and evil, wanting to kill. There is an elephant trainer who, with a large iron hook, hooks and strikes its head, and the elephant is immediately tamed and subdued, its evil thoughts completely gone. All sentient beings are also like this; because of the intoxication of greed, anger, and ignorance, they want to commit many evil deeds. The Bodhisattvas, with the hook of hearing the Dharma, strike the delusions of sentient beings, causing them to stop doing evil and no longer give rise to evil thoughts. Because of this reason, the conditions for hearing the Dharma bring one closer to Great Nirvana. Therefore, in various sutras, I say: 『My disciples, if they wholeheartedly listen to and receive the twelve divisions of scriptures, they will be able to leave behind the five hindrances (sensual desire, ill-will, sloth and torpor, restlessness and worry, and doubt) and cultivate the seven factors of enlightenment (mindfulness, investigation of phenomena, energy, joy, tranquility, concentration, and equanimity). Because of cultivating the seven factors of enlightenment, one will come closer to Great Nirvana.』 Because of hearing the Dharma, a Srotapanna (stream-enterer, the first stage of enlightenment) is able to leave behind all fears. Why is this? The elder Sudatta was seriously ill and greatly worried and fearful. Upon hearing Shariputra (one of the Buddha's ten great disciples, known for his wisdom) speak of the four merits and ten consolations of a Srotapanna, his fear was immediately eliminated. Because of this reason, the conditions for hearing the Dharma bring one closer to Great Nirvana. Why is this? Because it opens the Dharma eye. There are three kinds of people in the world: the first is the eyeless, the second is the one-eyed, and the third is the two-eyed. The eyeless are those who never hear the Dharma; the one-eyed are those who, though they may temporarily hear the Dharma, their minds cannot settle; the two-eyed are those who wholeheartedly listen to and receive the Dharma and act according to what they have heard. Because of hearing the Dharma, one can know that there are these three kinds of people in the world. Because of this reason, the conditions for hearing the Dharma bring one closer to Great Nirvana. Good man! It is like when I was in Kushinagar (the place of the Buddha's Parinirvana), Shariputra was ill. At that time, I instructed the monk Ananda (one of the Buddha's ten great disciples, known for his great memory) to extensively preach the Dharma to him. When Shariputra heard of this, he told his four disciples: 『Carry my bed to the Buddha, I want to hear the Dharma.』 The four disciples then carried him there together. Having heard the Dharma, because of the power of hearing the Dharma, his suffering was eliminated, and his body became peaceful and secure. Because of this reason, the conditions for hearing the Dharma bring one closer to Great Nirvana. 『How does a Bodhisattva contemplate the cause』
緣而得近於大般涅槃？因是思惟，心得解脫。何以故？一切眾生常為五欲之所繫縛，以思惟故悉得解脫。以是義故，思惟因緣則得近於大般涅槃。複次善男子！一切眾生常為常、樂、我、凈四法之所顛倒，以思惟故，得見諸法無常、無樂、無我、無凈，如是見已四倒即斷。以是義故，思惟因緣則得近於大般涅槃。複次善男子！一切諸法有四種相。何等為四？一者生相，二者老相，三者病相，四者滅相。以是四相，能令一切凡夫眾生至須陀洹生大苦惱；若能繫念善思惟者，雖遇此四，不生於苦。以是義故，思惟因緣則得近於大般涅槃。複次善男子！一切善法無不因於思惟而得。何以故？有人雖于無量無邊阿僧祇劫專心聽法，若不思惟，終不能得阿耨多羅三藐三菩提。以是義故，思惟因緣則得近於大般涅槃。複次善男子！若有眾生信佛、法、僧，無有變易，而生恭敬，當知皆是繫念思惟因緣力故，因得斷除一切煩惱。以是義故，思惟因緣則得近於大般涅槃。
「云何菩薩如法修行？善男子！斷諸惡法，修習善法，是名菩薩如法修行。複次云何如法修行？見一切法空無所有，無常、無樂、無我、無凈，以是見故，寧捨身命，不犯禁戒，是名菩薩如法修行。複次云何如法修行？修有二種：一者真實，二者不實。不實者，
【現代漢語翻譯】 現代漢語譯本：如何才能接近大般涅槃（Mahāparinirvāṇa）？通過這樣的思考，內心就能獲得解脫。為什麼呢？因為一切眾生常常被五欲所束縛，通過思考就能全部獲得解脫。因此，思考因緣就能接近大般涅槃。再者，善男子！一切眾生常常被常、樂、我、凈這四種顛倒的觀念所迷惑，通過思考，就能看到諸法是無常、無樂、無我、無凈的，這樣看到之後，四種顛倒的觀念就會斷除。因此，思考因緣就能接近大般涅槃。再者，善男子！一切諸法有四種相。是哪四種呢？一是生相，二是老相，三是病相，四是滅相。這四種相，能讓一切凡夫眾生乃至須陀洹（Srotaāpanna，預流果）都產生巨大的苦惱；如果能夠繫念並善於思考，即使遇到這四種相，也不會產生痛苦。因此，思考因緣就能接近大般涅槃。再者，善男子！一切善法都離不開思考而獲得。為什麼呢？有人即使在無量無邊的阿僧祇劫（asaṃkhyeya kalpa，無數大劫）中專心聽法，如果不思考，最終也不能獲得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）。因此，思考因緣就能接近大般涅槃。再者，善男子！如果有眾生對佛、法、僧三寶的信仰堅定不移，並且生起恭敬心，應當知道這都是繫念思考因緣的力量，因此才能斷除一切煩惱。因此，思考因緣就能接近大般涅槃。 「菩薩如何如法修行？善男子！斷除各種惡法，修習各種善法，這就叫做菩薩如法修行。再者，如何如法修行？看到一切法都是空無所有，無常、無樂、無我、無凈，因為這樣的見解，寧可捨棄生命，也不違犯戒律，這就叫做菩薩如法修行。再者，如何如法修行？修行有兩種：一是真實的，二是不真實的。不真實的修行是...
【English Translation】 English version: How does one get close to the Great Nirvana (Mahāparinirvāṇa)? Through such contemplation, the mind attains liberation. Why is this so? Because all sentient beings are constantly bound by the five desires, and through contemplation, they can all attain liberation. Therefore, contemplating the causes and conditions leads one closer to the Great Nirvana. Furthermore, good man! All sentient beings are constantly deluded by the four inverted views of permanence, pleasure, self, and purity. Through contemplation, one can see that all phenomena are impermanent, without pleasure, without self, and without purity. Having seen this, the four inverted views are immediately cut off. Therefore, contemplating the causes and conditions leads one closer to the Great Nirvana. Furthermore, good man! All phenomena have four characteristics. What are these four? First, the characteristic of birth; second, the characteristic of aging; third, the characteristic of sickness; and fourth, the characteristic of death. These four characteristics can cause all ordinary beings, even those who have attained the level of Srotaāpanna (stream-enterer), to experience great suffering. If one can focus their mind and contemplate well, even when encountering these four, they will not experience suffering. Therefore, contemplating the causes and conditions leads one closer to the Great Nirvana. Furthermore, good man! All good dharmas are obtained through contemplation. Why is this so? Even if someone were to listen to the Dharma with focused attention for countless asaṃkhyeya kalpas (incalculable eons), if they do not contemplate, they will ultimately not attain anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment). Therefore, contemplating the causes and conditions leads one closer to the Great Nirvana. Furthermore, good man! If there are sentient beings who have unwavering faith in the Buddha, Dharma, and Sangha, and who generate reverence, know that this is all due to the power of focused contemplation on causes and conditions, and thus they can cut off all afflictions. Therefore, contemplating the causes and conditions leads one closer to the Great Nirvana. 「How does a Bodhisattva practice in accordance with the Dharma? Good man! Abandoning all evil dharmas and cultivating all good dharmas, this is called a Bodhisattva practicing in accordance with the Dharma. Furthermore, how does one practice in accordance with the Dharma? Seeing that all dharmas are empty and without substance, impermanent, without pleasure, without self, and without purity. Because of this view, one would rather give up their life than violate the precepts. This is called a Bodhisattva practicing in accordance with the Dharma. Furthermore, how does one practice in accordance with the Dharma? There are two types of practice: one is real, and the other is unreal. Unreal practice is...
不知涅槃、佛性、如來、法、僧、實相、虛空等相，是名不實。云何真實？能知涅槃、佛性、如來、法、僧、實相、虛空等相，是名真實。云何名為知涅槃相？涅槃之相凡有八事。何等為八？一者盡、二善性、三實、四真、五常、六樂、七我、八凈，是名涅槃。復有八事。何等為八？一者解脫、二者善性、三者不實、四者不真、五者無常、六者無樂、七者無我、八者無凈。復有六相：一者解脫、二者善性、三者不實、四者不真、五者安樂、六者清凈。若有眾生依世俗道，斷煩惱者，如是涅槃，則有八事解脫不實。何以故？以不常故。以無常故則無有實，無有實故則無有真，雖斷煩惱，以還起故，無常、無我、無樂、無凈，是名涅槃解脫八事。云何六相？聲聞緣覺斷煩惱故，名為解脫，而未能得阿耨多羅三藐三菩提，故名為不實。以不實故，名為不真。未來之世當得阿耨多羅三藐三菩提，故名無常。以得無漏八聖道故，名為凈樂。善男子！若如是知，是知涅槃，不名佛性、如來、法、僧、實相、虛空。
「云何菩薩知于佛性？佛性有六。何等為六？一常、二凈、三實、四善、五當見、六真。復有七事：一者可證，餘六如上，是名菩薩知于佛性。
「云何菩薩知如來相？如來即是覺相善相，常樂我凈、解脫、
【現代漢語翻譯】 現代漢語譯本：如果不知道涅槃（寂滅）、佛性（成佛的潛能）、如來（佛的稱號）、法（佛的教導）、僧（修行團體）、實相（事物的真實本質）、虛空（空無）等相狀，就稱為不真實。那麼，什麼是真實呢？能夠知道涅槃、佛性、如來、法、僧、實相、虛空等相狀，就稱為真實。那麼，什麼是知道涅槃的相狀呢？涅槃的相狀總共有八種。是哪八種呢？第一是盡（滅盡煩惱），第二是善性（本性善良），第三是實（真實不虛），第四是真（真理），第五是常（永恒不變），第六是樂（安樂），第七是我（真我），第八是凈（清凈）。這稱為涅槃。還有八種。是哪八種呢？第一是解脫（脫離束縛），第二是善性，第三是不實（不真實），第四是不真（非真理），第五是無常（變化無常），第六是無樂（沒有安樂），第七是無我（沒有自我），第八是無凈（不清凈）。還有六種相狀：第一是解脫，第二是善性，第三是不實，第四是不真，第五是安樂，第六是清凈。如果有眾生依照世俗的道路，斷除煩惱，這樣的涅槃，就有八種解脫不真實的方面。為什麼呢？因為它不是永恒的。因為不是永恒的，所以就沒有真實，沒有真實就沒有真理。雖然斷除了煩惱，但還會再次生起，所以是無常、無我、無樂、無凈，這稱為涅槃解脫的八種不實之處。那麼，什麼是六種相狀呢？聲聞（聽聞佛法而修行的人）和緣覺（通過自身觀察而覺悟的人）斷除煩惱，稱為解脫，但未能證得阿耨多羅三藐三菩提（無上正等正覺），所以稱為不實。因為不實，所以稱為不真。未來世將證得阿耨多羅三藐三菩提，所以稱為無常。因為證得無漏八聖道，所以稱為凈樂。善男子！如果這樣理解，就是知道涅槃，但不稱為佛性、如來、法、僧、實相、虛空。 「那麼，菩薩如何知道佛性呢？佛性有六種。是哪六種呢？第一是常，第二是凈，第三是實，第四是善，第五是當見（應當能夠見到），第六是真。還有七種：第一是可證（可以被證悟），其餘六種和上面一樣，這稱為菩薩知道佛性。 「那麼，菩薩如何知道如來的相狀呢？如來就是覺悟的相狀，善良的相狀，常樂我凈、解脫、
【English Translation】 English version: If one does not know the characteristics of Nirvana (extinction of suffering), Buddha-nature (potential for Buddhahood), Tathagata (title of a Buddha), Dharma (Buddha's teachings), Sangha (community of practitioners), Reality (true nature of things), Emptiness, etc., this is called unreal. What then is real? To be able to know the characteristics of Nirvana, Buddha-nature, Tathagata, Dharma, Sangha, Reality, Emptiness, etc., this is called real. What is meant by knowing the characteristics of Nirvana? The characteristics of Nirvana are generally eightfold. What are the eight? First is extinction (cessation of afflictions), second is goodness (inherent goodness), third is real (true and not false), fourth is truth (verity), fifth is permanent (eternal), sixth is bliss (happiness), seventh is self (true self), eighth is pure (purity). This is called Nirvana. There are also eight aspects. What are the eight? First is liberation (freedom from bondage), second is goodness, third is unreal (not true), fourth is untrue (not verity), fifth is impermanent (changing), sixth is no bliss (no happiness), seventh is no self (no ego), eighth is no purity (not pure). There are also six characteristics: first is liberation, second is goodness, third is unreal, fourth is untrue, fifth is bliss, sixth is purity. If there are sentient beings who, following worldly paths, cut off afflictions, such Nirvana has eight unreal aspects of liberation. Why? Because it is not permanent. Because it is not permanent, therefore it is not real, and if it is not real, then it is not truth. Although afflictions are cut off, they arise again, therefore it is impermanent, no self, no bliss, no purity. This is called the eight unreal aspects of Nirvana's liberation. What are the six characteristics? Sravakas (hearers of the Dharma) and Pratyekabuddhas (those who awaken through their own observation) cut off afflictions, which is called liberation, but they have not attained Anuttara-samyak-sambodhi (supreme perfect enlightenment), therefore it is called unreal. Because it is unreal, it is called untrue. In the future, they will attain Anuttara-samyak-sambodhi, therefore it is called impermanent. Because they attain the eightfold noble path without outflows, it is called pure bliss. Good man! If you understand in this way, this is knowing Nirvana, but it is not called Buddha-nature, Tathagata, Dharma, Sangha, Reality, Emptiness. 「How does a Bodhisattva know Buddha-nature? Buddha-nature has six aspects. What are the six? First is permanent, second is pure, third is real, fourth is good, fifth is to be seen (should be able to be seen), sixth is true. There are also seven aspects: first is attainable (can be attained), the other six are the same as above. This is called a Bodhisattva knowing Buddha-nature. 「How does a Bodhisattva know the characteristics of a Tathagata? A Tathagata is the characteristic of awakening, the characteristic of goodness, permanent bliss self purity, liberation,
真實、示道可見，是名菩薩知如來相。
「云何菩薩知於法相？法者若善、不善，若常、不常，若樂、不樂，若我、無我，若凈、不凈，若知、不知，若解、不解，若真、不真，若修、不修，若師、非師，若實、不實，是名菩薩知於法相。
「云何菩薩知于僧相？僧者若常樂我凈，是弟子相；可見之相，善、真、不實。何以故？一切聲聞得佛道故。何故名真？悟法性故。是名菩薩知于僧相。
「云何菩薩知于實相？實相者，若常、無常，若樂、無樂，若我、無我，若凈、無凈，若善、不善，若有、若無，若涅槃、非涅槃，若解脫、非解脫，若知、不知，若斷、不斷，若證、不證，若修、不修，若見、不見，是名實相，非是涅槃、佛性、如來、法、僧、虛空，是名菩薩因修如是大涅槃故，知于涅槃、佛性、如來、法、僧、實相、虛空等法，差別之相。
「善男子！菩薩摩訶薩修大涅槃微妙經典，不見虛空。何以故？佛及菩薩雖有五眼所不見故。惟有慧眼乃能見之，慧眼所見無法可見，故名為見。若是無物名虛空者，如是虛空乃名為實，以是實故則名常無，以常無故，無樂、我、凈。善男子！空名無法，無法名空，譬如世間無物名空。虛空之性亦復如是，無所有故名為虛空。善男子！眾生之性與
【現代漢語翻譯】 現代漢語譯本：真實不虛，並且能示現引導，這就是菩薩了知如來之相。
『菩薩如何了知法相？』法是指善與不善，常與無常，樂與不樂，我與無我，凈與不凈，知與不知，解與不解，真與不真，修與不修，師與非師，實與不實。這就是菩薩了知法相。
『菩薩如何了知僧相？』僧是指常、樂、我、凈，這是弟子的相；可見的相，是善、真、不實。為什麼呢？因為一切聲聞都能證得佛道。為什麼稱為真呢？因為他們領悟了法性。這就是菩薩了知僧相。
『菩薩如何了知實相？』實相是指常與無常，樂與無樂，我與無我，凈與不凈，善與不善，有與無，涅槃與非涅槃，解脫與非解脫，知與不知，斷與不斷，證與不證，修與不修，見與不見。這就是實相，它不是涅槃、佛性、如來、法、僧、虛空。這就是菩薩因為修習這樣的大涅槃，從而了知涅槃、佛性、如來、法、僧、實相、虛空等法的差別之相。
『善男子！菩薩摩訶薩修習大涅槃微妙經典，卻不見虛空。』為什麼呢？因為佛和菩薩雖然有五眼，也看不見虛空。只有慧眼才能看見它，而慧眼所見，是無法可見的，所以稱為見。如果說沒有東西叫做虛空，那麼這樣的虛空就稱為實，因為是實，所以稱為常無，因為常無，所以沒有樂、我、凈。善男子！空名為無法，無法名為空，譬如世間沒有東西叫做空。虛空的性質也是這樣，因為沒有所有，所以稱為虛空。善男子！眾生的本性與
【English Translation】 English version: Being true and able to show the way, this is what is called a Bodhisattva knowing the characteristics of a Tathagata (如來, Thus Come One).
'How does a Bodhisattva know the characteristics of Dharma (法, teachings)?' Dharma refers to good and not-good, permanent and impermanent, pleasure and displeasure, self and non-self, pure and impure, knowing and not-knowing, understanding and not-understanding, true and not-true, practicing and not-practicing, teacher and non-teacher, real and not-real. This is what is called a Bodhisattva knowing the characteristics of Dharma.
'How does a Bodhisattva know the characteristics of Sangha (僧, monastic community)?' Sangha refers to permanence, bliss, self, and purity, which are the characteristics of disciples; the visible characteristics are good, true, and not-real. Why? Because all Sravakas (聲聞, Hearers) can attain Buddhahood. Why is it called true? Because they have realized the nature of Dharma. This is what is called a Bodhisattva knowing the characteristics of Sangha.
'How does a Bodhisattva know the characteristics of reality (實相, true nature)?' Reality refers to permanent and impermanent, pleasure and displeasure, self and non-self, pure and impure, good and not-good, existence and non-existence, Nirvana (涅槃, liberation) and non-Nirvana, liberation and non-liberation, knowing and not-knowing, cutting off and not-cutting off, realizing and not-realizing, practicing and not-practicing, seeing and not-seeing. This is reality, which is not Nirvana, Buddha-nature, Tathagata, Dharma, Sangha, or emptiness. This is how a Bodhisattva, through practicing such Great Nirvana, knows the different characteristics of Nirvana, Buddha-nature, Tathagata, Dharma, Sangha, reality, emptiness, and other dharmas.
'Good man! A Bodhisattva Mahasattva (菩薩摩訶薩, great Bodhisattva) who practices the subtle scriptures of Great Nirvana does not see emptiness.' Why? Because even though Buddhas and Bodhisattvas have five eyes, they cannot see emptiness. Only the wisdom eye can see it, and what the wisdom eye sees is not something that can be seen, therefore it is called seeing. If it is said that the absence of things is called emptiness, then such emptiness is called real, and because it is real, it is called permanent non-existence, and because it is permanent non-existence, there is no pleasure, self, or purity. Good man! Emptiness is called non-existence, and non-existence is called emptiness, just as in the world, the absence of things is called emptiness. The nature of emptiness is also like this, because there is nothing, it is called emptiness. Good man! The nature of sentient beings and
虛空性俱無實性。何以故？如人說言，除滅有物然後作空，而是虛空實不可作。何以故？無所有故。以無有故，當知無空。是虛空性，若可作者則名無常，若無常者不名虛空。善男子！如世間人說言虛空無色、無礙、常不變易，是故世稱虛空之法，為第五大。善男子！而是虛空實無有性，以光明故，故名虛空，實無虛空。猶如世諦，實無其性，為眾生故，說有世諦。善男子！涅槃之體亦復如是，無有住處，直是諸佛斷煩惱處，故名涅槃，涅槃即是常、樂、我、凈，涅槃雖樂，非是受樂，乃是上妙寂滅之樂。諸佛如來有二種樂：一寂滅樂，二覺知樂。實相之體有三種樂：一者受樂，二寂滅樂，三覺知樂。佛性一樂，以當見故，得阿耨多羅三藐三菩提時，名菩提樂。」
爾時光明遍照高貴德王菩薩摩訶薩白佛言：「世尊！若煩惱斷處是涅槃者，是事不然。何以故？如來往昔初成佛道至尼連禪河邊，爾時魔王與其眷屬到于佛所，而作是言：『世尊！涅槃時到何故不入？』佛告魔王：『我今未有多聞弟子，善持禁戒，聰明利智，能化眾生，是故不入。』若言煩惱斷滅之處是涅槃者，諸菩薩等於無量劫已斷煩惱，何故不得稱為涅槃？俱是斷處，何緣獨稱諸佛有之，菩薩無耶？若斷煩惱非涅槃者，何故如來昔告生名婆羅門言
【現代漢語翻譯】 現代漢語譯本：虛空的本性是沒有任何實在的自性的。為什麼呢？就像有人說，先去除有形之物然後才能產生空，但實際上虛空是無法被製造出來的。為什麼呢？因為它本來就什麼都沒有。因為什麼都沒有，所以應當知道沒有所謂的空。如果虛空的本性可以被製造出來，那就叫做無常，如果它是無常的，就不能稱之為虛空。善男子！就像世間人所說，虛空沒有顏色、沒有阻礙、恒常不變，所以世人稱虛空之法為第五大。善男子！但實際上虛空並沒有實在的自性，只是因為光明才被稱為虛空，實際上並沒有虛空的存在。就像世俗的真理（世諦），實際上並沒有其自性，只是爲了眾生才說有世俗的真理。善男子！涅槃的本體也是如此，沒有固定的住處，只是諸佛斷除煩惱的地方，所以稱為涅槃。涅槃就是常、樂、我、凈。涅槃雖然是快樂，但不是感受快樂，而是最上等的寂滅之樂。諸佛如來有兩種快樂：一是寂滅之樂，二是覺知之樂。實相的本體有三種快樂：一是感受之樂，二是寂滅之樂，三是覺知之樂。佛性只有一種快樂，因為當證悟時，得到阿耨多羅三藐三菩提（無上正等正覺）時，就叫做菩提之樂。 當時，光明遍照高貴德王菩薩摩訶薩（菩薩中的大菩薩）對佛說：『世尊！如果斷除煩惱的地方就是涅槃，那這個說法是不對的。為什麼呢？如來（佛的稱號）過去剛成佛道，在尼連禪河邊時，魔王（欲界之主）和他的眷屬來到佛的面前，對佛說：『世尊！涅槃的時候到了，為什麼還不進入涅槃？』佛告訴魔王：『我現在還沒有很多博學的弟子，能夠很好地持守戒律，聰明而有智慧，能夠教化眾生，所以我不進入涅槃。』如果說斷除煩惱的地方就是涅槃，那麼諸菩薩（發願成佛的修行者）在無量劫（極長的時間）之前就已經斷除了煩惱，為什麼不能稱為涅槃呢？同樣是斷除煩惱的地方，為什麼只有諸佛才能稱為涅槃，而菩薩卻不能呢？如果斷除煩惱不是涅槃，那麼為什麼如來過去告訴生名婆羅門（婆羅門種姓的人）說
【English Translation】 English version: The nature of emptiness is without any real self-nature. Why is that? It's like when people say, 'Remove the existing things and then create emptiness,' but in reality, emptiness cannot be created. Why is that? Because it inherently has nothing. Because it has nothing, it should be understood that there is no such thing as emptiness. If the nature of emptiness could be created, it would be called impermanent, and if it were impermanent, it could not be called emptiness. Good man! Just as worldly people say that emptiness has no color, no obstruction, and is constant and unchanging, therefore, the law of emptiness is called the fifth great element. Good man! But in reality, emptiness has no real self-nature; it is only because of light that it is called emptiness, but in reality, there is no emptiness. It is like worldly truth (conventional truth), which in reality has no self-nature, but is spoken of for the sake of sentient beings. Good man! The essence of Nirvana is also like this; it has no fixed abode, but is simply the place where all Buddhas have extinguished their afflictions, and therefore it is called Nirvana. Nirvana is constant, joyful, self, and pure. Although Nirvana is joyful, it is not the joy of sensation, but the supreme joy of tranquil extinction. The Tathagatas (Buddhas) have two kinds of joy: one is the joy of tranquil extinction, and the other is the joy of awareness. The essence of reality has three kinds of joy: one is the joy of sensation, the second is the joy of tranquil extinction, and the third is the joy of awareness. Buddhahood has only one kind of joy, because when enlightenment is attained, when one achieves Anuttara-samyak-sambodhi (supreme perfect enlightenment), it is called the joy of Bodhi. At that time, the Bodhisattva Mahasattva (a great Bodhisattva) Light-Illuminating Noble Virtue King said to the Buddha, 'World Honored One! If the place where afflictions are extinguished is Nirvana, then this is not correct. Why is that? When the Tathagata (title of a Buddha) first attained Buddhahood, by the Nairanjana River, the Mara King (lord of the desire realm) and his retinue came to the Buddha and said, 'World Honored One! The time for Nirvana has come, why do you not enter Nirvana?' The Buddha told the Mara King, 'I do not yet have many learned disciples who can uphold the precepts well, who are intelligent and wise, and who can teach sentient beings, therefore I do not enter Nirvana.' If it is said that the place where afflictions are extinguished is Nirvana, then the Bodhisattvas (practitioners who aspire to Buddhahood) have extinguished their afflictions countless eons (extremely long periods of time) ago, why are they not called Nirvana? Since it is the same place where afflictions are extinguished, why is it that only the Buddhas are said to have Nirvana, and not the Bodhisattvas? If the extinguishing of afflictions is not Nirvana, then why did the Tathagata in the past tell the Brahmin named Sheng
：『我今此身即是涅槃。』如來昔時在毗舍離國，魔復啟請：『如來昔以未有弟子多聞、持戒、聰明、利智、能化眾生，不入涅槃。今已具足，何故不入？』如來爾時即告魔言：『汝今莫生悒遲之想，卻後三月吾當涅槃。』世尊！若使滅度非涅槃者，何故如來自期三月當般涅槃？世尊！若斷煩惱是涅槃者，如來往昔，初在道場菩提樹下斷煩惱時，便是涅槃，何故復言卻後三月當般涅槃？世尊！若使爾時是涅槃者，云何方為拘尸那城諸力士等，說言后夜當般涅槃？如來誠實，云何出是虛妄之言？」
爾時世尊告光明遍照高貴德王菩薩摩訶薩言：「善男子！若言如來得廣長舌，當知如來於無量劫已離妄語。一切諸佛及諸菩薩，凡所發言，誠諦無虛。善男子！如汝所言，波旬往昔啟請於我入涅槃者，善男子！而是魔王真實不知涅槃定相。何以故？波旬意謂，不化眾生，默然而住，便是涅槃。善男子！譬如世人，見人不言，無所造作，便謂是人，如死無異。魔王波旬亦復如是，意謂如來不化眾生，默無所說，便謂如來入般涅槃。善男子！如來不說佛、法、眾僧無差別相，惟說常住清凈二法無差別耳。善男子！佛亦不說佛及佛性、涅槃無差別相，惟說常恒不變無差別耳。善男子！佛亦不說涅槃、實相無差別相，惟說常有實
【現代漢語翻譯】 現代漢語譯本：『我現在的這個身體就是涅槃。』如來過去在毗舍離國（古印度地名）時，魔王又來請求說：『如來過去因為沒有弟子，他們不具備廣博的知識、持守戒律、聰明、智慧、能夠教化眾生，所以沒有入涅槃。現在這些弟子都已具備，為什麼還不入涅槃？』如來當時就告訴魔王說：『你現在不要產生憂慮遲疑的想法，過三個月我將入涅槃。』世尊！如果說滅度不是涅槃，為什麼如來自己預定三個月后將入般涅槃？世尊！如果說斷除煩惱就是涅槃，如來過去在菩提樹下斷除煩惱時，就已經是涅槃了，為什麼又說三個月后將入般涅槃？世尊！如果說那時是涅槃，為什麼又為拘尸那城（古印度地名）的各位力士說，後半夜將入般涅槃？如來是誠實的，怎麼會說出這樣虛妄的話呢？」 當時，世尊告訴光明遍照高貴德王菩薩摩訶薩（菩薩名）說：『善男子！如果說如來有廣長舌，應當知道如來在無量劫以來已經遠離妄語。一切諸佛和諸菩薩，凡是所說的話，都是真實不虛的。善男子！正如你所說，波旬（魔王名）過去請求我入涅槃，善男子！這個魔王實際上不知道涅槃的真實狀態。為什麼呢？波旬認為，不教化眾生，默默地住著，就是涅槃。善男子！譬如世人，看見人不說話，沒有作為，就認為這個人像死了一樣。魔王波旬也是這樣，認為如來不教化眾生，默默無語，就認為如來入了般涅槃。善男子！如來不說佛、法、僧（佛教三寶）沒有差別，只說常住清凈這兩種法沒有差別。善男子！佛也不說佛和佛性、涅槃沒有差別，只說常恒不變沒有差別。善男子！佛也不說涅槃和實相沒有差別，只說常有實
【English Translation】 English version: 『My present body is itself Nirvana.』 When the Tathagata (Buddha) was in the country of Vaishali (ancient Indian city), Mara (demon) again requested, 『Tathagata, in the past, because you did not have disciples who were learned, held precepts, were intelligent, wise, and able to transform sentient beings, you did not enter Nirvana. Now that these disciples are complete, why do you not enter Nirvana?』 At that time, the Tathagata told Mara, 『Now, do not have thoughts of worry and delay; after three months, I will enter Nirvana.』 World Honored One! If extinction is not Nirvana, why did the Tathagata himself set a date of three months to enter Parinirvana? World Honored One! If the cessation of afflictions is Nirvana, when the Tathagata, in the past, under the Bodhi tree, ceased afflictions, that was already Nirvana, why then say that after three months he would enter Parinirvana? World Honored One! If that time was Nirvana, why then did you tell the warriors of Kushinagar (ancient Indian city) that you would enter Parinirvana in the latter part of the night? The Tathagata is truthful, how could he utter such false words?』 At that time, the World Honored One told the Bodhisattva Mahasattva (Bodhisattva's name) Light-Illuminating Noble Virtue King, 『Good man! If it is said that the Tathagata has a broad and long tongue, you should know that the Tathagata has been free from false speech for countless eons. All Buddhas and Bodhisattvas, whatever they say, is true and not false. Good man! As you said, Mara (demon's name) in the past requested me to enter Nirvana, good man! This demon king actually does not know the true state of Nirvana. Why is that? Mara thinks that not transforming sentient beings, remaining silent, is Nirvana. Good man! For example, worldly people, seeing a person not speaking, not acting, think that this person is like dead. The demon king Mara is also like this, thinking that the Tathagata not transforming sentient beings, remaining silent, is the Tathagata entering Parinirvana. Good man! The Tathagata does not say that the Buddha, Dharma, and Sangha (Three Jewels of Buddhism) are without difference, but only says that the two dharmas of permanence and purity are without difference. Good man! The Buddha also does not say that the Buddha and Buddha-nature and Nirvana are without difference, but only says that permanence and immutability are without difference. Good man! The Buddha also does not say that Nirvana and true reality are without difference, but only says that there is always true
不變易無差別耳。善男子！爾時我諸聲聞弟子，生於諍訟，如拘睒彌諸惡比丘，違反我教多犯禁戒，受不凈物，貪求利養。向諸白衣而自讚嘆我得無漏，謂須陀洹果乃至我得阿羅漢果，毀辱於他，于佛、法、僧、戒律、和上，不生恭敬。公於我前言如是物佛所聽畜，如是等物佛不聽畜。我亦語言如是等物我實不聽，復反我言如是等物實是佛聽。如是惡人不信我言，為是等故，我告波旬，汝莫悒遲，卻後三月當般涅槃。善男子！因如是等惡比丘故，令諸聲聞、受學弟子，不見我身，不聞我法，便言如來入于涅槃。惟諸菩薩能見我身，常聞我法，是故不言我入涅槃。聲聞弟子雖復發言如來涅槃，而我實不入于涅槃。善男子！若我所有聲聞弟子說言如來入涅槃者，當知是人非我弟子，是魔伴黨，邪見惡人，非正見也。若言如來不入涅槃，當知是人真我弟子，非魔伴黨，正見之人，非惡邪也。
「善男子，我初不見弟子之中，有言如來不化眾生，默然而住，名般涅槃也。善男子！譬如長者，多有子息，舍至他方，未得還頃，諸子並謂父已死矣。而是長者實亦不死，諸子顛倒，皆生死想。聲聞弟子亦復如是，不見我故，便謂如來已於拘尸那城娑羅雙樹間而般涅槃，而我實不般涅槃也，聲聞弟子生涅槃想。善男子！譬如明燈
【現代漢語翻譯】 現代漢語譯本：沒有變化，沒有差別。善男子！那時，我的聲聞弟子們，會產生爭執，就像拘睒彌（Kaushambi）的那些惡比丘一樣，違揹我的教導，多次犯戒，接受不凈之物，貪求利益供養。他們會向在家居士們自我讚歎說自己已證得無漏，說自己已證得須陀洹果（Srotaapanna，預流果）乃至阿羅漢果（Arhat，無學果），詆譭他人，對佛、法、僧、戒律、和尚（Upadhyaya，親教師）不生恭敬。他們會當著我的面說，『這樣的東西是佛允許持有的，那樣的東西是佛不允許持有的。』我也會說，『這樣的東西我確實不允許持有。』他們又會反駁我說，『這樣的東西實際上是佛允許持有的。』這些惡人不相信我的話。因為這些原因，我告訴波旬（Mara，魔王），『你不要遲疑，三個月后我將般涅槃（Parinirvana，完全寂滅）。』善男子！因為這些惡比丘的緣故，使得聲聞、受學弟子們，見不到我的身，聽不到我的法，就說如來（Tathagata，佛的稱號）入于涅槃。只有菩薩（Bodhisattva，覺悟的有情）能見到我的身，常聽我的法，所以不說我入涅槃。聲聞弟子即使說如來涅槃，而我實際上並沒有入于涅槃。善男子！如果我的聲聞弟子說如來入涅槃，應當知道這個人不是我的弟子，是魔的同黨，是邪見惡人，不是正見。如果說如來不入涅槃，應當知道這個人才是我的真正弟子，不是魔的同黨，是正見之人，不是邪惡之人。 善男子，我最初沒有見到弟子之中，有人說如來不化度眾生，默默地住著，這叫做般涅槃。善男子！譬如一位長者，有很多子女，離開家到遠方，在沒有回來的時候，所有的子女都認為父親已經死了。而這位長者實際上並沒有死，是子女們顛倒了，都產生了生死的想法。聲聞弟子也是這樣，因為見不到我，就認為如來已經在拘尸那城（Kushinagar）娑羅雙樹間般涅槃了，而我實際上並沒有般涅槃，聲聞弟子產生了涅槃的想法。善男子！譬如明燈
【English Translation】 English version: There is no change, no difference. Good man! At that time, my Shravaka (Sravaka, Hearer) disciples will engage in disputes, like those evil Bhikshus (monks) of Kaushambi, who violate my teachings, repeatedly break the precepts, accept impure things, and greedily seek offerings. They will praise themselves to the laypeople, saying that they have attained the unconditioned, that they have attained the Srotaapanna (stream-enterer) fruit, even up to the Arhat (worthy one) fruit, slandering others, and showing no respect for the Buddha, Dharma, Sangha, precepts, and Upadhyaya (preceptor). They will say in my presence, 'Such things are allowed by the Buddha, and such things are not allowed by the Buddha.' I will also say, 'Such things are indeed not allowed by me.' They will then retort, 'Such things are actually allowed by the Buddha.' These evil people do not believe my words. Because of these reasons, I tell Mara, 'Do not delay, after three months I will enter Parinirvana (final nirvana).' Good man! Because of these evil Bhikshus, the Shravakas and disciples who are still learning, do not see my body, do not hear my Dharma, and then say that the Tathagata (Thus-gone one) has entered Nirvana. Only the Bodhisattvas (enlightenment beings) can see my body and always hear my Dharma, therefore they do not say that I have entered Nirvana. Even if the Shravaka disciples say that the Tathagata has entered Nirvana, I have not actually entered Nirvana. Good man! If my Shravaka disciples say that the Tathagata has entered Nirvana, you should know that this person is not my disciple, but a follower of Mara, a person with evil views, not right views. If they say that the Tathagata has not entered Nirvana, you should know that this person is my true disciple, not a follower of Mara, a person with right views, not evil views. Good man, I have never seen among my disciples anyone who says that the Tathagata does not transform sentient beings, and remains silent, which is called Parinirvana. Good man! It is like an elder who has many children, and leaves home to a distant place. While he has not returned, all the children think that their father has died. But this elder has not actually died, it is the children who are deluded, and all have thoughts of birth and death. The Shravaka disciples are also like this, because they do not see me, they think that the Tathagata has already entered Parinirvana between the twin Sala trees in Kushinagar, but I have not actually entered Parinirvana, the Shravaka disciples have thoughts of Nirvana. Good man! It is like a bright lamp
，有人覆之，余不知者，謂燈已滅，而是明焰，實亦不滅，以不知故生於滅想。聲聞弟子亦復如是，雖有慧目，以煩惱覆，令心顛倒，不見真身，而便生於滅度之想，而我實不取滅度也。
「善男子！如生盲人不見日月，以不見故，不知晝夜明闇之相，以不知故，便說無有日月之實。實有日月，盲者不見，以不見故，生於倒想，言無日月。聲聞弟子亦復如是，如彼生盲，不見如來，便謂如來入于涅槃，如來實不入于涅槃，以倒想故，生如是心。善男子！譬如雲霧覆蔽日月，癡人便言無有日月，日月實有，直以覆故，眾生不見。聲聞弟子亦復如是，以諸煩惱覆智慧眼，不見如來，便言如來入于滅度。善男子！直是如來現嬰兒行，非滅度也。善男子！如閻浮提，日入之時，眾生不見，以黑山障故，而是日性，實無沒入，眾生不見，生沒入想。聲聞弟子亦復如是，為諸煩惱山所障故，不見我身，以不見故，便於如來生滅度想，而我實不趣滅度也。
「是故我于毗舍離國告波旬言，卻後三月我當涅槃。善男子！如來玄見迦葉菩薩卻後三月善根當熟，亦見香山須跋陀羅竟安居已當至我所，是故我告魔王波旬，卻後三月當般涅槃。善男子！有諸力士，其數五百，終竟三月，亦當得發阿耨多羅三藐三菩提心，我為是故，
【現代漢語翻譯】 現代漢語譯本：有人用東西遮蓋燈，那些不知道的人就說燈滅了，但實際上燈的火焰仍然明亮，並沒有熄滅，只是因為不知道才產生了燈滅的想法。聲聞弟子也是這樣，雖然有智慧的眼睛，卻被煩惱遮蔽，使心顛倒，看不見如來的真身，就產生了如來已經滅度的想法，而我實際上並沒有進入滅度。 善男子！就像天生的盲人看不見太陽和月亮，因為看不見，就不知道白天黑夜明暗的差別，因為不知道，就說沒有太陽和月亮。實際上太陽和月亮是存在的，只是盲人看不見，因為看不見，就產生了顛倒的想法，說沒有太陽和月亮。聲聞弟子也是這樣，就像那些天生的盲人，看不見如來，就認為如來進入了涅槃（Nirvana），如來實際上並沒有進入涅槃，因為顛倒的想法，才產生了這樣的想法。善男子！譬如雲霧遮蔽了太陽和月亮，愚癡的人就說沒有太陽和月亮，太陽和月亮實際上是存在的，只是因為被遮蔽了，眾生看不見。聲聞弟子也是這樣，被各種煩惱遮蔽了智慧的眼睛，看不見如來，就說如來進入了滅度。善男子！這只是如來示現嬰兒的行為，並不是滅度。善男子！就像閻浮提（Jambudvipa，指我們所居住的這個世界）在日落的時候，眾生看不見太陽，因為被黑山遮擋了，但太陽的本質實際上並沒有消失，只是眾生看不見，就產生了太陽落山的想法。聲聞弟子也是這樣，被各種煩惱的山所遮擋，看不見我的真身，因為看不見，就對如來產生了滅度的想法，而我實際上並沒有走向滅度。 因此，我在毗舍離國（Vaishali）告訴波旬（Mara，魔王）說，三個月后我將涅槃。善男子！如來預見到迦葉菩薩（Kasyapa）在三個月后善根成熟，也看到香山須跋陀羅（Subhadra）結束安居後會來到我這裡，因此我告訴魔王波旬，三個月后我將般涅槃（Parinirvana）。善男子！還有五百位力士，他們將在三個月后發阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺之心），我爲了這個緣故，
【English Translation】 English version: If someone covers a lamp, those who do not know will say that the lamp is extinguished, but in reality, the flame is still bright and has not gone out. It is only because they do not know that they have the thought that the lamp is extinguished. The Sravaka (hearer) disciples are also like this. Although they have the eyes of wisdom, they are covered by afflictions, causing their minds to be inverted. They do not see the true body of the Tathagata (Buddha), and thus they have the thought that the Tathagata has entered Nirvana (extinction), but in reality, I do not enter Nirvana. Good man! It is like a person born blind who cannot see the sun and moon. Because they cannot see, they do not know the difference between day and night, light and darkness. Because they do not know, they say that there is no sun and moon. In reality, the sun and moon exist, but the blind person cannot see them. Because they cannot see, they have inverted thoughts and say that there is no sun and moon. The Sravaka disciples are also like this, like those born blind who cannot see the Tathagata. They think that the Tathagata has entered Nirvana. The Tathagata has not actually entered Nirvana. Because of their inverted thoughts, they have such thoughts. Good man! It is like clouds and fog covering the sun and moon. Foolish people say that there is no sun and moon. The sun and moon actually exist, but because they are covered, sentient beings cannot see them. The Sravaka disciples are also like this. Their eyes of wisdom are covered by various afflictions. They cannot see the Tathagata, and thus they say that the Tathagata has entered extinction. Good man! This is just the Tathagata manifesting the actions of an infant, not extinction. Good man! It is like when the sun sets in Jambudvipa (the world we live in), sentient beings cannot see the sun because it is blocked by the Black Mountain. But the nature of the sun has not actually disappeared. It is just that sentient beings cannot see it, and thus they have the thought that the sun has set. The Sravaka disciples are also like this. They are blocked by the mountains of various afflictions. They cannot see my true body. Because they cannot see, they have the thought that the Tathagata has entered extinction, but in reality, I do not go towards extinction. Therefore, in the country of Vaishali, I told Mara (the demon king) that after three months, I would enter Nirvana. Good man! The Tathagata foresaw that Kasyapa Bodhisattva's good roots would mature after three months, and also saw that Subhadra of Fragrant Mountain would come to me after finishing his retreat. Therefore, I told Mara that after three months, I would enter Parinirvana (complete Nirvana). Good man! There are also five hundred strong men who will develop the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment) after three months. It is for this reason that I,
告波旬言，卻後三月當般涅槃。善男子！純陀等輩及五百梨車、庵羅果女，卻後三月，無上道心善根成熟，為是等故，我告波旬，卻後三月當般涅槃。善男子！須那剎多親近外道尼乾子等，我為說法滿十二年，彼人邪見，不信不受，我知是人邪見根栽，卻後三月定可斫伐，我為是故告波旬言，卻後三月當般涅槃。
「善男子！何因緣故我于往昔尼連河邊告魔波旬，我今未有多智弟子，是故不得入涅槃者？我時欲為五比丘等，于波羅㮈轉法輪故。複次欲為五比丘等，所謂耶奢、富那、毗摩羅阇、憍梵波提、須婆睺。次復欲為郁伽長者等五十人。次復欲為摩伽陀國頻婆娑羅王等無量人天。次復欲為優樓頻螺迦葉門徒五百比丘。次復欲為那提迦葉、伽耶迦葉兄弟二人及五百弟子。次復欲為舍利弗、目犍連等二百五十比丘轉妙法輪。是故我告魔王波旬不般涅槃。
「善男子！有名涅槃非大涅槃。云何涅槃非大涅槃？不見佛性而斷煩惱，是名涅槃非大涅槃。以不見佛性故，無常、無我，惟有樂、凈。以是義故，雖斷煩惱，不得名為大般涅槃也。若見佛效能斷煩惱，是則名為大涅槃也。以見佛性故，得名為常樂我凈，以是義故，斷除煩惱，亦得稱為大般涅槃。
「善男子！涅者言不，槃者言織，不織之義名為涅
【現代漢語翻譯】 現代漢語譯本：佛陀告訴波旬說，再過三個月我將入般涅槃（完全的寂滅）。善男子！純陀（佛陀的在家弟子）等人以及五百位梨車（古印度部族）人、庵羅果女（一位富有的女施主），再過三個月，他們無上道心的善根將會成熟，爲了他們，我才告訴波旬，再過三個月我將入般涅槃。善男子！須那剎多（佛陀的侍者）親近外道尼乾子（耆那教的修行者）等人，我為他們說法滿了十二年，但他們邪見，不相信也不接受，我知道這些人邪見根深蒂固，再過三個月必定可以斬斷，爲了這個緣故，我才告訴波旬，再過三個月我將入般涅槃。 善男子！是什麼因緣，我過去在尼連河邊告訴魔波旬，說我如今沒有足夠智慧的弟子，所以不能入涅槃呢？那時我想要為五比丘（佛陀最早的五位弟子）等，在波羅㮈（古印度地名）轉法輪（佛陀的教法）。其次，想要為五比丘等，即耶奢（佛陀弟子）、富那（佛陀弟子）、毗摩羅阇（佛陀弟子）、憍梵波提（佛陀弟子）、須婆睺（佛陀弟子）。再次，想要為郁伽長者（一位富有的在家弟子）等五十人。再次，想要為摩伽陀國（古印度王國）頻婆娑羅王（摩揭陀國王）等無量人天。再次，想要為優樓頻螺迦葉（佛陀弟子）的五百比丘門徒。再次，想要為那提迦葉（佛陀弟子）、伽耶迦葉（佛陀弟子）兄弟二人及五百弟子。再次，想要為舍利弗（佛陀十大弟子之一）、目犍連（佛陀十大弟子之一）等二百五十比丘轉妙法輪。因此，我才告訴魔王波旬我不入涅槃。 善男子！有一種涅槃不是大涅槃。什麼叫做涅槃不是大涅槃呢？沒有見到佛性（眾生皆有的成佛的可能性）而斷除煩惱，這叫做涅槃不是大涅槃。因為沒有見到佛性，所以認為無常、無我，只有樂、凈。因為這個緣故，即使斷除了煩惱，也不能稱為大般涅槃。如果見到佛性而能斷除煩惱，這就叫做大涅槃。因為見到佛性，所以能稱為常樂我凈，因為這個緣故，斷除煩惱，也可以稱為大般涅槃。 善男子！『涅』的意思是『不』，『槃』的意思是『織』，『不織』的意思叫做涅槃。
【English Translation】 English version: The Buddha told Mara Papiyas, 'After three months, I will enter Parinirvana (complete extinction).' Good man! For the sake of Cunda (a lay disciple of the Buddha) and others, as well as five hundred Licchavis (an ancient Indian tribe), and the maiden Amrapali (a wealthy female patron), after three months, the roots of their supreme Bodhi mind will mature. For their sake, I told Mara Papiyas that after three months, I will enter Parinirvana. Good man! Sunaksatra (the Buddha's attendant) is close to the heretic Nirgranthas (Jain ascetics) and others. I have preached to them for twelve years, but they hold wrong views, do not believe, and do not accept. I know that these people's wrong views are deeply rooted, and after three months, they can surely be cut off. For this reason, I told Mara Papiyas that after three months, I will enter Parinirvana. Good man! What was the reason that I told Mara Papiyas by the Nairanjana River in the past that I did not have enough wise disciples, and therefore could not enter Nirvana? At that time, I wanted to turn the Dharma wheel (the Buddha's teachings) for the five Bhikkhus (the Buddha's first five disciples) and others in Varanasi (an ancient Indian place). Secondly, I wanted to do so for the five Bhikkhus, namely Yasa (a disciple of the Buddha), Purna (a disciple of the Buddha), Vimala (a disciple of the Buddha), Gavampati (a disciple of the Buddha), and Subahu (a disciple of the Buddha). Thirdly, I wanted to do so for the elder Ugga (a wealthy lay disciple) and fifty others. Fourthly, I wanted to do so for King Bimbisara (King of Magadha) of the Magadha Kingdom (an ancient Indian kingdom) and countless humans and devas. Fifthly, I wanted to do so for the five hundred Bhikkhu disciples of Uruvilva Kasyapa (a disciple of the Buddha). Sixthly, I wanted to do so for the two brothers Nadi Kasyapa (a disciple of the Buddha) and Gaya Kasyapa (a disciple of the Buddha) and their five hundred disciples. Seventhly, I wanted to turn the wonderful Dharma wheel for Sariputra (one of the Buddha's ten great disciples), Maudgalyayana (one of the Buddha's ten great disciples), and two hundred and fifty other Bhikkhus. Therefore, I told Mara Papiyas that I would not enter Nirvana. Good man! There is a Nirvana that is not Great Nirvana. What is meant by Nirvana that is not Great Nirvana? To extinguish afflictions without seeing the Buddha-nature (the potential for all beings to become Buddhas) is called Nirvana that is not Great Nirvana. Because one does not see the Buddha-nature, one believes in impermanence and no-self, and only in bliss and purity. For this reason, even if one extinguishes afflictions, it cannot be called Great Parinirvana. If one sees the Buddha-nature and can extinguish afflictions, this is called Great Nirvana. Because one sees the Buddha-nature, one can be called permanent, blissful, self, and pure. For this reason, extinguishing afflictions can also be called Great Parinirvana. Good man! 'Nir' means 'not,' and 'vana' means 'weaving.' The meaning of 'not weaving' is called Nirvana.
槃。槃又言覆，不覆之義乃名涅槃。槃言去來，不去不來乃名涅槃。槃者言取，不取之義乃名涅槃。槃言不定，定無不定乃名涅槃。槃言新故，無新故義乃名涅槃。槃言障礙，無障礙義乃名涅槃。善男子！有憂羅迦迦毗羅弟子等言，槃者名相，無相之義乃名涅槃。善男子，槃者言有，無有之義乃名涅槃。槃名和合，無和合義乃名涅槃。槃者言苦，無苦之義乃名涅槃。善男子！斷煩惱者不名涅槃，不生煩惱乃名涅槃。善男子！諸佛如來煩惱不起是名涅槃，所有智慧於法無礙是為如來。如來非是凡夫、聲聞、緣覺、菩薩，是名佛性。如來身心智慧，遍滿無量無邊阿僧祇土，無所障礙，是名虛空。如來常住無有變易，名曰實相。以是義故，如來實不畢竟涅槃。是名菩薩修大涅槃微妙經典，具足成就第七功德
「複次善男子！云何菩薩摩訶薩修大涅槃微妙經典，具足成就第八功德？善男子！菩薩摩訶薩修大涅槃，除斷五事，遠離五事，成就六事，修習五事，守護一事，親近四事，信順一實，心善解脫，慧善解脫。
「善男子！云何菩薩除斷五事？所謂五陰，色受想行識。所言陰者其義何謂？能令眾生生死相續、不離重檐，分散聚合三世所攝，求其義理了不可得，以是諸義，故名為陰。菩薩摩訶薩雖見色陰，不見其
【現代漢語翻譯】 現代漢語譯本 『槃』（涅槃）又意為覆蓋，不覆蓋之義才稱為涅槃。『槃』意為去來，不去不來才稱為涅槃。『槃』意為取，不取之義才稱為涅槃。『槃』意為不定，定無不定才稱為涅槃。『槃』意為新舊，無新舊之義才稱為涅槃。『槃』意為障礙，無障礙之義才稱為涅槃。善男子！有優樓迦（Ulloka）迦毗羅（Kapila）的弟子等說，『槃』意為相，無相之義才稱為涅槃。善男子，『槃』意為有，無有之義才稱為涅槃。『槃』意為和合，無和合之義才稱為涅槃。『槃』意為苦，無苦之義才稱為涅槃。善男子！斷除煩惱不稱為涅槃，不生煩惱才稱為涅槃。善男子！諸佛如來煩惱不起稱為涅槃，所有智慧於法無礙是為如來。如來不是凡夫、聲聞（Sravaka）、緣覺（Pratyekabuddha）、菩薩（Bodhisattva），這稱為佛性。如來身心智慧，遍滿無量無邊阿僧祇（Asankhya）國土，無所障礙，這稱為虛空。如來常住沒有變易，名為實相。因為這個緣故，如來實際上不是畢竟涅槃。這稱為菩薩修習大涅槃微妙經典，具足成就第七功德。 『複次，善男子！』菩薩摩訶薩如何修習大涅槃微妙經典，具足成就第八功德？善男子！菩薩摩訶薩修習大涅槃，斷除五事，遠離五事，成就六事，修習五事，守護一事，親近四事，信順一實，心善解脫，慧善解脫。 『善男子！』菩薩如何斷除五事？即是五陰，色（Rupa）、受（Vedana）、想（Samjna）、行（Samskara）、識（Vijnana）。所說的『陰』是什麼意思？能令眾生生死相續、不離重檐，分散聚合三世所攝，尋求其義理了不可得，因為這些意義，所以稱為陰。菩薩摩訶薩雖然見到色陰，卻不見其
【English Translation】 English version 'Pana' (Nirvana) also means covering, and the meaning of not covering is called Nirvana. 'Pana' means going and coming, and not going and not coming is called Nirvana. 'Pana' means taking, and the meaning of not taking is called Nirvana. 'Pana' means not fixed, and fixed without being unfixed is called Nirvana. 'Pana' means new and old, and the meaning of neither new nor old is called Nirvana. 'Pana' means obstruction, and the meaning of no obstruction is called Nirvana. Good man! Some disciples of Ulloka and Kapila say that 'Pana' means form, and the meaning of no form is called Nirvana. Good man, 'Pana' means existence, and the meaning of non-existence is called Nirvana. 'Pana' means union, and the meaning of no union is called Nirvana. 'Pana' means suffering, and the meaning of no suffering is called Nirvana. Good man! Cutting off afflictions is not called Nirvana, not giving rise to afflictions is called Nirvana. Good man! The non-arising of afflictions in all Buddhas and Tathagatas is called Nirvana, and all wisdom that is unobstructed in the Dharma is called Tathagata. The Tathagata is not an ordinary person, a Sravaka, a Pratyekabuddha, or a Bodhisattva; this is called Buddha-nature. The Tathagata's body, mind, and wisdom pervade immeasurable and boundless Asankhya lands, without any obstruction; this is called emptiness. The Tathagata is eternally abiding without change, and is called the true nature. Because of this meaning, the Tathagata is not actually in complete Nirvana. This is called the Bodhisattva cultivating the subtle and wonderful Great Nirvana Sutra, fully accomplishing the seventh merit. 'Furthermore, good man!' How does a Bodhisattva Mahasattva cultivate the subtle and wonderful Great Nirvana Sutra, fully accomplishing the eighth merit? Good man! A Bodhisattva Mahasattva, in cultivating the Great Nirvana, eliminates five things, distances themselves from five things, accomplishes six things, cultivates five things, protects one thing, draws near to four things, believes in one reality, and has a mind well liberated and wisdom well liberated. 'Good man!' How does a Bodhisattva eliminate five things? These are the five skandhas: Rupa (form), Vedana (feeling), Samjna (perception), Samskara (mental formations), and Vijnana (consciousness). What is the meaning of the term 'skandha'? It enables sentient beings to continue in the cycle of birth and death, not separating from the double eaves, dispersed and gathered, encompassed by the three times, and seeking its meaning is ultimately unattainable. Because of these meanings, it is called a skandha. Although a Bodhisattva Mahasattva sees the skandha of form, they do not see its
相。何以故？於十色中推求其性悉不可得，為世界故說言為陰。受有百八，雖見受陰，初無受相。何以故？受雖百八，理無定實，是故菩薩不見受陰，想行識等亦復如是。菩薩摩訶薩深見五陰，是生煩惱之根本也，以是義故，方便令斷。
「云何菩薩遠離五事？所謂五見。何等為五？一者身見，二者邊見，三者邪見，四者戒取，五者見取。因是五見，生六十二見，因是諸見，生死不絕，是故菩薩防之不近。
「云何菩薩成就六事？謂六念處。何等為六？一者唸佛，二者念法，三者念僧，四者念天，五者念施，六者念戒，是名菩薩成就六事。
「云何菩薩修習五事？所謂五定：一者知定，二者寂定，三者身心受快樂定，四者無樂定，五者首楞嚴定。修習如是五種定心，則得近於大般涅槃，是故菩薩勤心修習。
「云何菩薩守護一事？謂菩提心。菩薩摩訶薩常勤守護是菩提心，猶如世人守護一子，亦如瞎者護餘一目，如行壙野守護導者。菩薩守護菩提之心，亦復如是，因護如是菩提心故，得阿耨多羅三藐三菩提，因得阿耨多羅三藐三菩提故，常、樂、我、凈具足而有，即是無上大般涅槃，是故菩薩守護一法。
「云何菩薩親近四事？謂四無量心。何等為四？一者大慈，二者大悲，三者大喜
【現代漢語翻譯】 現代漢語譯本：
『相』是什麼？為什麼這樣說呢？在十種色法（色，受，想，行，識，眼，耳，鼻，舌，身）中推求它們的自性，完全不可得，爲了說明世界（現象）的構成，所以說它們是『陰』（蘊，即構成要素）。感受有百八種，雖然看到受陰，但最初並沒有感受的實在『相』。為什麼這樣說呢？感受雖然有百八種，但其理體並沒有固定的實體，所以菩薩不執著于受陰，想陰、行陰、識陰等也是如此。菩薩摩訶薩深刻地認識到五陰（色，受，想，行，識）是產生煩惱的根本，因此，爲了這個道理，方便地令其斷除。
『菩薩如何遠離五事？』所謂五見（五種錯誤的見解）。哪五種呢？第一是身見（認為身體是真實的我），第二是邊見（執著于斷或常的極端見解），第三是邪見（否定因果的錯誤見解），第四是戒取（執著于錯誤的戒律），第五是見取（執著于自己錯誤的見解）。因為這五種錯誤的見解，產生六十二種錯誤的見解，因為這些錯誤的見解，生死輪迴不斷，所以菩薩防備它們，不接近它們。
『菩薩如何成就六事？』是指六念處（六種憶念的修行方法）。哪六種呢？第一是念佛（憶念佛陀的功德），第二是念法（憶念佛法的教義），第三是念僧（憶念僧團的清凈），第四是念天（憶念天人的功德），第五是念施（憶念佈施的功德），第六是念戒（憶念持戒的功德），這稱為菩薩成就六事。
『菩薩如何修習五事？』是指五定（五種禪定）。哪五種呢？第一是知定（通過智慧觀察而獲得的禪定），第二是寂定（寂靜無染的禪定），第三是身心受快樂定（身心感受快樂的禪定），第四是無樂定（超越快樂和痛苦的禪定），第五是首楞嚴定（最堅固的禪定）。修習這五種禪定，就能接近大般涅槃，所以菩薩勤奮地修習。
『菩薩如何守護一事？』是指菩提心（覺悟之心）。菩薩摩訶薩常常勤奮地守護這菩提心，就像世人守護獨生子，也像瞎子守護僅存的一隻眼睛，像在曠野行走的人守護引導者。菩薩守護菩提心也是如此，因為守護這菩提心的緣故，才能證得阿耨多羅三藐三菩提（無上正等正覺），因為證得阿耨多羅三藐三菩提的緣故，常、樂、我、凈（涅槃的四種功德）具足而有，這就是無上大般涅槃，所以菩薩守護這一法。
『菩薩如何親近四事？』是指四無量心（四種無限的慈悲心）。哪四種呢？第一是大慈（給予眾生快樂的願望），第二是大悲（拔除眾生痛苦的願望），第三是大喜（對眾生離苦得樂感到歡喜） 現代漢語譯本：，第四是大舍（對眾生平等無私的關愛）。菩薩親近這四種無量心，所以能迅速證得阿耨多羅三藐三菩提。
【English Translation】 English version:
What is a 『characteristic』 (相, xiàng)? Why is it said so? When seeking their nature among the ten forms (色, sè - form, 受, shòu - feeling, 想, xiǎng - perception, 行, xíng - mental formations, 識, shí - consciousness, eye, ear, nose, tongue, body), it is completely unattainable. To explain the composition of the world (phenomena), they are called 『skandhas』 (陰, yīn - aggregates, i.e., constituent elements). There are one hundred and eight kinds of feelings. Although the feeling skandha is seen, there is initially no real 『characteristic』 of feeling. Why is it said so? Although there are one hundred and eight kinds of feelings, their principle has no fixed substance. Therefore, Bodhisattvas do not cling to the feeling skandha. The same is true for the perception skandha, mental formations skandha, and consciousness skandha. Bodhisattva Mahasattvas deeply understand that the five skandhas (form, feeling, perception, mental formations, and consciousness) are the root of afflictions. Therefore, for this reason, they skillfully cause them to be severed.
『How do Bodhisattvas distance themselves from five things?』 These are the so-called five views (五見, wǔ jiàn - five wrong views). What are the five? First is the view of self (身見, shēn jiàn - the view that the body is the real self), second is the extreme view (邊見, biān jiàn - clinging to the extreme views of annihilation or permanence), third is the wrong view (邪見, xié jiàn - the wrong view that denies cause and effect), fourth is the view of clinging to precepts (戒取, jiè qǔ - clinging to wrong precepts), and fifth is the view of clinging to one's own views (見取, jiàn qǔ - clinging to one's own wrong views). Because of these five wrong views, sixty-two wrong views arise. Because of these wrong views, the cycle of birth and death continues without end. Therefore, Bodhisattvas guard against them and do not approach them.
『How do Bodhisattvas accomplish six things?』 This refers to the six mindfulnesses (六念處, liù niàn chù - six practices of mindfulness). What are the six? First is mindfulness of the Buddha (唸佛, niàn fó - recollecting the virtues of the Buddha), second is mindfulness of the Dharma (念法, niàn fǎ - recollecting the teachings of the Dharma), third is mindfulness of the Sangha (念僧, niàn sēng - recollecting the purity of the Sangha), fourth is mindfulness of the Devas (念天, niàn tiān - recollecting the virtues of the Devas), fifth is mindfulness of giving (念施, niàn shī - recollecting the virtues of giving), and sixth is mindfulness of precepts (念戒, niàn jiè - recollecting the virtues of keeping precepts). These are called the six things accomplished by Bodhisattvas.
『How do Bodhisattvas cultivate five things?』 This refers to the five samadhis (五定, wǔ dìng - five kinds of meditation). What are the five? First is the samadhi of knowing (知定, zhī dìng - samadhi attained through wisdom observation), second is the samadhi of tranquility (寂定, jì dìng - samadhi of tranquility and purity), third is the samadhi of experiencing happiness in body and mind (身心受快樂定, shēn xīn shòu kuài lè dìng - samadhi of experiencing happiness in body and mind), fourth is the samadhi of no happiness (無樂定, wú lè dìng - samadhi that transcends happiness and suffering), and fifth is the Shurangama samadhi (首楞嚴定, shǒu léng yán dìng - the most firm samadhi). By cultivating these five samadhis, one can approach Great Nirvana. Therefore, Bodhisattvas diligently cultivate them.
『How do Bodhisattvas guard one thing?』 This refers to the Bodhi mind (菩提心, pú tí xīn - the mind of enlightenment). Bodhisattva Mahasattvas always diligently guard this Bodhi mind, just as people guard their only child, or like a blind person guards their only remaining eye, or like a person walking in a wilderness guards their guide. Bodhisattvas guard the Bodhi mind in the same way. Because of guarding this Bodhi mind, they can attain Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, ā nòu duō luó sān miǎo sān pú tí - unsurpassed perfect enlightenment). Because of attaining Anuttara-samyak-sambodhi, the qualities of permanence, bliss, self, and purity (常, cháng, 樂, lè, 我, wǒ, 凈, jìng - the four virtues of Nirvana) are fully present. This is the unsurpassed Great Nirvana. Therefore, Bodhisattvas guard this one Dharma.
『How do Bodhisattvas draw near to four things?』 This refers to the four immeasurable minds (四無量心, sì wú liàng xīn - four boundless compassionate minds). What are the four? First is great loving-kindness (大慈, dà cí - the wish to give happiness to all beings), second is great compassion (大悲, dà bēi - the wish to remove suffering from all beings), third is great joy (大喜, dà xǐ - rejoicing in the happiness and freedom from suffering of all beings) English version: and fourth is great equanimity (大舍, dà shě - impartial and selfless care for all beings). Bodhisattvas draw near to these four immeasurable minds, and therefore, they can quickly attain Anuttara-samyak-sambodhi.
，四者大舍。因是四心，能令無量無邊眾生髮菩提心，是故菩薩繫心親近。
「云何菩薩信順一實？菩薩了知一切眾生皆歸一道，一道者謂大乘也。諸佛菩薩為眾生故，分之為三，是故菩薩信順不逆。
「云何菩薩心善解脫？貪、恚、癡心永斷滅故，是名菩薩心善解脫。
「云何菩薩慧善解脫？菩薩摩訶薩於一切法知無障礙，是名菩薩慧善解脫。因慧解脫昔所不聞而今得聞，昔所不見而今得見，昔所不到而今得到。」
爾時光明遍照高貴德王菩薩摩訶薩言：「世尊！如佛所說心解脫者，是義不然。何以故？心本無系。所以者何？是心本性，不為貪慾、瞋恚、愚癡諸結所繫。若本無系，云何而言心善解脫？世尊！若心本性不為貪結之所繫者，何等因緣而能得系？如人構角，本無乳相，雖加功力，乳無由出。構乳之者，不得如是，加功雖少，乳則多出。心亦如是，本無貪者，今云何有？若本無貪，後方有者，諸佛菩薩本無貪相，今悉應有。世尊！譬如石女，本無子相，雖加功力無量因緣，子不可得。心亦如是，本無貪相，雖造眾緣，貪無由生。世尊！如攢濕木，火不可得。心亦如是，雖復攢求，貪不可得。云何貪結能繫於心？世尊！譬如押沙，油不可得。心亦如是，雖復押之，貪不可得。當知貪
【現代漢語翻譯】 現代漢語譯本：四種偉大的佈施。因為這四種心，能夠使無量無邊的眾生髮起菩提心（覺悟之心），所以菩薩繫念於此並親近。 『什麼是菩薩信順於一實（唯一的真實）？』菩薩了知一切眾生最終都歸於一道，這一道指的是大乘（佛教的最高教義）。諸佛菩薩爲了眾生的緣故，將其分為三乘，所以菩薩信順而不違逆。 『什麼是菩薩的心善於解脫？』貪、嗔、癡的心永遠斷滅，這就叫做菩薩的心善於解脫。 『什麼是菩薩的智慧善於解脫？』菩薩摩訶薩（偉大的菩薩）對於一切法了知而沒有障礙，這就叫做菩薩的智慧善於解脫。因為智慧的解脫，過去沒有聽聞的現在能夠聽聞，過去沒有見到的現在能夠見到，過去沒有到達的現在能夠到達。 這時，光明遍照高貴德王菩薩摩訶薩（一位偉大的菩薩）說：『世尊！如佛所說的心解脫，這個道理是不成立的。為什麼呢？因為心本來就沒有被束縛。為什麼這樣說呢？因為心的本性，不被貪慾、嗔恚、愚癡這些煩惱所束縛。如果本來就沒有被束縛，怎麼能說心善於解脫呢？世尊！如果心的本性不被貪慾的束縛，那麼是什麼因緣能夠被束縛呢？就像人想要從牛角中擠出牛奶，牛角本來就沒有牛奶的特性，即使加上力量，牛奶也不會出來。擠牛奶的人，不是這樣，即使稍微用力，牛奶也會大量流出。心也是這樣，本來沒有貪慾，現在怎麼會有呢？如果本來沒有貪慾，後來才有的，那麼諸佛菩薩本來沒有貪慾，現在都應該有貪慾了。世尊！譬如石女，本來沒有生育的能力，即使加上無量的因緣，也無法得到孩子。心也是這樣，本來沒有貪慾的特性，即使造作各種因緣，貪慾也不會產生。世尊！譬如鉆濕木，無法得到火。心也是這樣，即使反覆尋求，也無法得到貪慾。貪慾的束縛怎麼能夠束縛心呢？世尊！譬如壓榨沙子，無法得到油。心也是這樣，即使反覆壓榨，也無法得到貪慾。應當知道貪慾』
【English Translation】 English version: The four great givings. Because of these four minds, they can cause limitless and boundless sentient beings to generate Bodhicitta (the mind of enlightenment), therefore Bodhisattvas keep these in mind and draw near to them. 'What is it that a Bodhisattva believes and complies with the One Reality?' A Bodhisattva understands that all sentient beings ultimately return to one path, and this one path refers to the Mahayana (the highest teaching of Buddhism). The Buddhas and Bodhisattvas, for the sake of sentient beings, divide it into three vehicles, therefore Bodhisattvas believe and comply without opposition. 'What is it that a Bodhisattva's mind is well liberated?' The minds of greed, hatred, and delusion are forever extinguished, this is called a Bodhisattva's mind being well liberated. 'What is it that a Bodhisattva's wisdom is well liberated?' A Bodhisattva Mahasattva (a great Bodhisattva) has unobstructed knowledge of all dharmas, this is called a Bodhisattva's wisdom being well liberated. Because of the liberation of wisdom, what was not heard in the past can now be heard, what was not seen in the past can now be seen, and what was not reached in the past can now be reached. At that time, the Bodhisattva Mahasattva (a great Bodhisattva) named Light Illuminating Noble Virtue King said: 'World Honored One! As the Buddha has said about the liberation of the mind, this principle is not established. Why is that? Because the mind is originally not bound. Why is this so? Because the nature of the mind is not bound by the afflictions of greed, hatred, and delusion. If it was originally not bound, how can it be said that the mind is well liberated? World Honored One! If the nature of the mind is not bound by greed, then what causes it to be bound? It is like trying to extract milk from a cow's horn, the horn does not have the characteristic of milk, even if force is applied, milk will not come out. Those who extract milk are not like this, even with a little force, a lot of milk will flow out. The mind is also like this, originally without greed, how can it have it now? If it originally did not have greed, and only has it later, then all Buddhas and Bodhisattvas, who originally did not have greed, should all have greed now. World Honored One! For example, a barren woman, who originally does not have the ability to bear children, even if countless causes are added, a child cannot be obtained. The mind is also like this, originally without the characteristic of greed, even if various causes are created, greed will not arise. World Honored One! For example, drilling wet wood, fire cannot be obtained. The mind is also like this, even if repeatedly sought, greed cannot be obtained. How can the bondage of greed bind the mind? World Honored One! For example, pressing sand, oil cannot be obtained. The mind is also like this, even if repeatedly pressed, greed cannot be obtained. It should be known that greed'
、心，二理各異，設復有之，何能污心？世尊！譬如有人，安橛于空，終不得住。安貪於心，亦復如是，種種因緣，不能令貪繫縛於心。世尊！若心無貪名解脫者，諸佛菩薩何故不拔虛空中刺？世尊！過去世心，不名解脫。未來世心，亦無解脫。現在世心，不與道共。何等世心名得解脫？世尊！如過去燈不能滅闇，未來世燈亦不滅闇，現在世燈復不滅闇。何以故？明之與闇，二不併故。心亦如是，云何而言心得解脫？世尊！貪亦是有，若貪無者，見女相時，不應生貪；若因女相，而得生者，當知是貪，真實而有，以有貪故，墮三惡道。世尊！譬如有人，見畫女像，亦復生貪，以生貪故，得種種罪；若本無貪，云何見畫而生於貪？若心無貪，云何如來說言菩薩心得解脫？若心有貪，云何見相然後方生，不見相者則不生也？我今現見有惡果報，當知有貪，瞋恚、愚癡亦復如是。世尊！譬如眾生，有身無我，而諸凡夫，橫計我想，雖有我想，不墮三惡。云何貪者，于無女相而起女想，墮三惡道？世尊！譬如攢木而生於火，然是火性眾緣中無，以何因緣而得生耶？世尊！貪亦如是，色中無貪，香味觸法亦復無貪，云何於色、香、味、觸、法，生於貪耶？若眾緣中悉無貪者，云何眾生獨生於貪？諸佛菩薩而不生耶？世尊！心亦不
【現代漢語翻譯】 現代漢語譯本：心與理，二者各有不同，假設心有貪，又怎能污染心呢？世尊！譬如有人，在空中釘橛子，終究無法固定。把貪安放在心中，也是如此，種種因緣，都不能使貪束縛於心。世尊！如果心無貪就稱為解脫，那麼諸佛菩薩為何不拔除虛空中的刺呢？世尊！過去世的心，不能稱為解脫。未來世的心，也沒有解脫。現在世的心，不與道相應。哪一個世的心才能稱為得到解脫呢？世尊！譬如過去的燈不能滅除黑暗，未來的燈也不能滅除黑暗，現在的燈也不能滅除黑暗。為什麼呢？因為光明與黑暗，二者不能並存。心也是如此，怎麼能說心能得到解脫呢？世尊！貪也是真實存在的，如果貪不存在，那麼見到女人的形象時，就不應該產生貪念；如果因為女人的形象，才產生貪念，應當知道貪是真實存在的，因為有貪，才會墮入三惡道。世尊！譬如有人，看到畫中的女人像，也會產生貪念，因為產生貪念，就會得到各種罪過；如果本來沒有貪，怎麼會看到畫就產生貪念呢？如果心沒有貪，如來怎麼說菩薩的心得到解脫呢？如果心有貪，為什麼見到形象才產生，不見形象就不產生呢？我現在看到有惡的果報，應當知道有貪，嗔恚、愚癡也是如此。世尊！譬如眾生，有身體卻沒有我，而凡夫卻執著于有我，雖然執著於我，卻不會墮入三惡道。為什麼貪者，在沒有女人形象的情況下，卻產生女人的想法，反而會墮入三惡道呢？世尊！譬如鉆木取火，火的性質在各種因緣中本來沒有，因為什麼因緣而產生呢？世尊！貪也是如此，在色中沒有貪，在香、味、觸、法中也沒有貪，為什麼在色、香、味、觸、法中，會產生貪呢？如果各種因緣中都沒有貪，為什麼眾生會單獨產生貪，而諸佛菩薩卻不產生呢？世尊！心也不 現代漢語譯本：是
【English Translation】 English version: The mind and the principle are different. Even if there is greed in the mind, how can it defile the mind? World Honored One! It's like someone trying to fix a peg in the air, which ultimately cannot be secured. Placing greed in the mind is the same; various conditions cannot bind greed to the mind. World Honored One! If the absence of greed in the mind is called liberation, why don't all Buddhas and Bodhisattvas remove the thorns in the empty space? World Honored One! The mind of the past is not called liberation. The mind of the future also has no liberation. The mind of the present is not in accordance with the path. Which mind is called liberated? World Honored One! It's like a past lamp cannot dispel darkness, a future lamp cannot dispel darkness, and a present lamp cannot dispel darkness. Why? Because light and darkness cannot coexist. The mind is also like this, how can it be said that the mind can attain liberation? World Honored One! Greed is also real. If greed did not exist, then upon seeing the form of a woman, greed should not arise. If greed arises because of the form of a woman, then it should be known that greed is real, and because of greed, one falls into the three evil realms. World Honored One! It's like someone who sees a painted image of a woman and also develops greed. Because of developing greed, they incur various sins. If there was no greed originally, how could greed arise upon seeing a painting? If the mind has no greed, how can the Tathagata say that the mind of a Bodhisattva is liberated? If the mind has greed, why does it only arise upon seeing a form, and not arise when no form is seen? I now see that there are evil consequences, so it should be known that there is greed, and anger and ignorance are also the same. World Honored One! It's like sentient beings have a body but no self, yet ordinary people cling to the idea of a self. Although they cling to a self, they do not fall into the three evil realms. Why is it that a greedy person, without the form of a woman, develops the idea of a woman and falls into the three evil realms? World Honored One! It's like fire is produced by rubbing wood, but the nature of fire is not present in the various conditions. By what conditions does it arise? World Honored One! Greed is also like this. There is no greed in form, nor is there greed in sound, smell, taste, touch, or dharma. Why does greed arise in form, sound, smell, taste, touch, and dharma? If there is no greed in any of the conditions, why do sentient beings alone develop greed, while Buddhas and Bodhisattvas do not? World Honored One! The mind also does not English version: exist.
定，若心定者，無有貪慾、瞋恚、愚癡。若不定者，云何而言心得解脫？貪亦不定，若不定者，云何因之生三惡趣？貪者、境界，二俱不定。何以故？俱緣一色，或生於貪、或生於瞋、或生愚癡，是故貪者及與境界二俱不定，若俱不定，何故如來說言菩薩修大涅槃心得解脫？」◎
◎爾時世尊告光明遍照高貴德王菩薩摩訶薩言：「善哉，善哉！善男子！心亦不為貪結所繫、亦非不繫，非是解脫、非不解脫，非有、非無，非現在、非過去、非未來。何以故？善男子！一切諸法無有自性故。善男子！有諸外道作如是言：『因緣和合則有果生，若眾緣中本無生性而能生者，虛空不生亦應生果。虛空不生非是因故，以眾緣中本有果性，是故合集而得生果。所以者何？如提婆達欲造墻壁，則取泥土，不取彩色。欲造畫像，則集彩色，不取草木。作衣取縷，不取泥木。作舍取泥，不取縷線。以人取故，當知是中各能生果，以能生果故，當知因中必先有性，若無性者一物之中應當出生一切諸物。若是可取、可作、可出，當知是中必先有果。若無果者，人則不取、不作、不出。惟有虛空無取、無作，故能出生一切萬物。以有因故，如尼拘陀子作尼拘陀樹，乳有醍醐，縷中有布，泥中有瓶。』善男子，一切凡夫無明所盲作是定說，
【現代漢語翻譯】 現代漢語譯本：如果心是定的，就不會有貪慾、瞋恚、愚癡。如果心不定，又怎麼能說心得到解脫呢？貪也是不定的，如果不定，又怎麼會因此而墮入三惡道呢？貪和所貪的境界，兩者都是不定的。為什麼呢？因為它們都緣于同一個色，有時會生起貪，有時會生起瞋，有時會生起愚癡。所以說，貪和所貪的境界兩者都是不定的。如果兩者都是不定的，為什麼如來說菩薩修習大涅槃就能使心得到解脫呢？ 這時，世尊告訴光明遍照高貴德王菩薩摩訶薩說：『好啊，好啊！善男子！心既不是被貪結所束縛，也不是不被束縛；既不是解脫，也不是不解脫；既不是有，也不是無；既不是現在，也不是過去，也不是未來。為什麼呢？善男子！因為一切諸法都沒有自性。善男子！有些外道這樣說：『因緣和合就會產生果，如果眾多因緣中本來沒有生性卻能產生果，那麼虛空沒有生性也應該能產生果。虛空不能產生果是因為它不是因，因為眾多因緣中本來就有果性，所以聚合在一起就能產生果。為什麼呢？比如提婆達多（Devadatta，佛陀的堂弟，以反對佛陀而聞名）想要建造墻壁，就會取泥土，而不會取彩色；想要畫畫像，就會收集彩色，而不會取草木；製作衣服會取線，而不會取泥木；建造房屋會取泥土，而不會取線。因為人們會選取這些材料，所以應當知道這些材料各自都能產生果。因為能產生果，所以應當知道因中必定先有果性。如果沒有果性，那麼一種東西就應該能產生一切東西。如果可以選取、可以製作、可以產生，那麼應當知道其中必定先有果。如果沒有果，人們就不會選取、不會製作、不會產生。只有虛空是無取、無作的，所以能產生一切萬物。因為有因，比如尼拘陀（Nigrodha，榕樹）的種子能長成尼拘陀樹，牛奶能產生醍醐，線能織成布，泥土能製成瓶子。』善男子，一切凡夫被無明所矇蔽，才會這樣斷定。'
【English Translation】 English version: If the mind is stable, there will be no greed, hatred, or ignorance. If the mind is unstable, how can it be said that the mind is liberated? Greed is also unstable. If it is unstable, how can it cause one to fall into the three evil realms? Both greed and the object of greed are unstable. Why? Because they both arise from the same form; sometimes greed arises, sometimes hatred arises, and sometimes ignorance arises. Therefore, both greed and the object of greed are unstable. If both are unstable, why does the Tathagata say that a Bodhisattva, by practicing great Nirvana, can liberate the mind? At that time, the World Honored One said to the Bodhisattva Mahasattva Light-Illuminating Noble Virtue King: 『Excellent, excellent! Good man! The mind is neither bound by the fetters of greed nor unbound; it is neither liberated nor unliberated; it is neither existent nor non-existent; it is neither present, past, nor future. Why? Good man! Because all dharmas have no self-nature. Good man! Some non-Buddhists say: 『When conditions come together, a result arises. If a result can arise from many conditions that originally have no nature of arising, then the void, which has no nature of arising, should also be able to produce a result. The void cannot produce a result because it is not a cause. Because the nature of the result is originally present in the many conditions, it can produce a result when they come together. Why? For example, if Devadatta (Devadatta, Buddha's cousin, known for opposing the Buddha) wants to build a wall, he will take mud, not colors; if he wants to paint a picture, he will gather colors, not grass and wood; to make clothes, he will take thread, not mud and wood; to build a house, he will take mud, not thread. Because people choose these materials, it should be known that each of these materials can produce a result. Because they can produce a result, it should be known that the nature of the result must be present in the cause. If there is no nature of the result, then one thing should be able to produce all things. If it can be chosen, made, and produced, then it should be known that the result must be present in it. If there is no result, people will not choose, make, or produce it. Only the void is without choosing or making, so it can produce all things. Because there is a cause, like the Nigrodha (Nigrodha, banyan tree) seed grows into a Nigrodha tree, milk produces ghee, thread produces cloth, and mud produces a pot.』 Good man, all ordinary people are blinded by ignorance and make such a definite statement.』
色有著義，心有貪性。復言：『凡夫心有貪性、亦解脫性，遇貪因緣心則生貪，若遇解脫心則解脫。』雖作此說，是義不然。有諸凡夫復作是言：『一切因中，悉無有果。因有二種：一者微細，二者粗大。細即是常，粗則無常。從微細因轉成粗因，從此粗因轉覆成果。粗無常故，果亦無常。』善男子！有諸凡夫復作是言：『心亦無因，貪亦無因，以時節故則生貪心。』如是等輩，以不能知心因緣故，輪迴六趣，具受生死。
「善男子！譬如枷犬，系之於柱，終日繞柱，不能得離。一切凡夫亦復如是，被無明枷系生死柱，繞二十五有，不能得離。善男子！譬如有人墮于圊廁，既得出已，而復還入。如人病差，還為病因。如人涉路，值空曠處，既得過已，而復還來。又如凈洗，還涂泥土。一切凡夫亦復如是，已得解脫，無所有處。唯未得脫非非想處，而復還來至三惡趣。何以故？一切凡夫惟觀于果，不觀因緣，如犬逐塊，不逐於人。凡夫之人亦復如是，惟觀于果，不觀因緣，以不觀故，從非想退還三惡趣。
「善男子！諸佛菩薩終不定說，因中有果、因中無果、及有無果、非有非無果。若言因中先定有果、及定無果、定有無果、定非有非無果，當知是等皆魔伴黨，系屬於魔，即是愛人；如是愛人，不能永斷生
【現代漢語翻譯】 現代漢語譯本：色（rupa，物質現象）有其意義，心有貪慾的本性。又有人說：『凡夫的心有貪慾的本性，也有解脫的本性，遇到貪慾的因緣，心就生起貪慾，如果遇到解脫的因緣，心就得到解脫。』雖然這樣說，但這個道理是不對的。有些凡夫又這樣說：『一切因中，都沒有果。因有兩種：一種是微細的，一種是粗大的。微細的因是常住的，粗大的因是無常的。從微細的因轉變成粗大的因，再從粗大的因轉變成果。因為粗大的因是無常的，所以果也是無常的。』善男子！有些凡夫又這樣說：『心也沒有因，貪慾也沒有因，因為時節的緣故，就生起貪慾心。』像這樣的人，因為不能瞭解心的因緣，所以在六道中輪迴，承受生死的痛苦。 善男子！譬如被枷鎖住的狗，被拴在柱子上，整天繞著柱子轉，不能離開。一切凡夫也是這樣，被無明的枷鎖拴在生死的柱子上，繞著二十五有（二十五種存在狀態），不能離開。善男子！譬如有人掉進廁所，剛出來又再進去。又像人病好了，又回到生病的原因。又像人走在路上，遇到空曠的地方，剛走過去，又再回來。又像剛洗乾淨，又塗上泥土。一切凡夫也是這樣，已經得到解脫，到達無所有處（akincannayatana，四空定之一），只是沒有脫離非想非非想處（nevasannanasannayatana，四空定之一），又回到三惡道。為什麼呢？因為一切凡夫只看到果，不看因緣，就像狗追逐土塊，不追逐人。凡夫也是這樣，只看到果，不看因緣，因為不看因緣，所以從非想非非想處退回到三惡道。 善男子！諸佛菩薩最終不會說，因中有果、因中無果、以及有無果、非有非無果。如果說因中先決定有果、或者決定無果、或者決定有無果、或者決定非有非無果，應當知道這些人都是魔的同黨，屬於魔，就是愛慾之人；這樣愛慾之人，不能永遠斷絕生死。
【English Translation】 English version: Form (rupa) has its meaning, and the mind has the nature of greed. Furthermore, some say: 'The mind of an ordinary person has the nature of greed, and also the nature of liberation. When encountering the conditions for greed, the mind generates greed; if encountering the conditions for liberation, the mind is liberated.' Although this is said, this principle is not correct. Some ordinary people also say: 'In all causes, there is no effect. There are two kinds of causes: one is subtle, and the other is coarse. The subtle cause is permanent, while the coarse cause is impermanent. From the subtle cause, it transforms into a coarse cause, and from this coarse cause, it transforms into an effect. Because the coarse cause is impermanent, the effect is also impermanent.' Good man! Some ordinary people also say: 'The mind has no cause, and greed has no cause; due to the timing, the mind of greed arises.' Such people, because they do not understand the causes and conditions of the mind, revolve in the six realms, enduring the suffering of birth and death. Good man! It is like a dog in shackles, tied to a pillar, circling the pillar all day, unable to leave. All ordinary people are also like this, bound by the shackles of ignorance to the pillar of birth and death, circling the twenty-five existences (twenty-five states of being), unable to leave. Good man! It is like a person who falls into a latrine, and after getting out, goes back in again. It is like a person who recovers from an illness, and then returns to the cause of the illness. It is like a person traveling on a road, encountering an open space, and after passing through it, returns again. It is like washing oneself clean, and then covering oneself with mud again. All ordinary people are also like this, having attained liberation, reaching the realm of nothingness (akincannayatana, one of the four formless absorptions), but not having escaped the realm of neither perception nor non-perception (nevasannanasannayatana, one of the four formless absorptions), they return to the three evil realms. Why is this? Because all ordinary people only look at the effect, and not at the causes and conditions, like a dog chasing a clod of dirt, and not chasing the person. Ordinary people are also like this, only looking at the effect, and not at the causes and conditions. Because they do not look at the causes and conditions, they regress from the realm of neither perception nor non-perception back to the three evil realms. Good man! The Buddhas and Bodhisattvas ultimately do not say that there is an effect in the cause, that there is no effect in the cause, or that there is both an effect and no effect, or that there is neither an effect nor no effect. If it is said that there is a predetermined effect in the cause, or that there is a predetermined absence of effect, or that there is a predetermined presence and absence of effect, or that there is a predetermined neither presence nor absence of effect, you should know that these people are all companions of Mara, belong to Mara, and are people of desire; such people of desire cannot eternally cut off birth and death.
死繫縛，不知心相及以貪相。善男子！諸佛菩薩顯示中道。何以故？雖說諸法非有非無，而不決定。所以者何？因眼、因色、因明、因心、因念，識則得生，是識決定不在眼中、色中、明中、心中、念中，亦非中間、非有、非無，從緣生故，名之為有，無自性故名之為無，是故如來說言諸法非有、非無。善男子！諸佛菩薩終不定說心有凈性及不凈性，凈不凈性，心無住處故。從緣生貪，故說非無，本無貪性，故說非有。善男子！從因緣故心則生貪，從因緣故心則解脫。善男子！因緣有二：一者隨於生死，二者隨大涅槃。
「善男子！有因緣故，心共貪生共貪俱滅，有共貪生不共貪滅，有不共貪生共貪俱滅，有不共貪生不共貪滅。
「云何心共貪生共貪俱滅？善男子！若有凡夫未斷貪心、修習貪心，如是之人，心共貪生心共貪滅。一切眾生不斷貪心，心共貪生心共貪滅。如欲界眾生，一切皆有初地味禪，若修、不修，常得成就，遇因緣故，即便得之，言因緣者謂火災也。一切凡夫亦復如是，若修、不修，心共貪生，心共貪滅。何以故？不斷貪故。
「云何心共貪生不共貪滅？聲聞弟子有因緣故，生於貪心，畏貪心故，修白骨觀，是名心共貪生不共貪滅。復有心共貪生不共貪滅，如聲聞人未證四果，有
【現代漢語翻譯】 現代漢語譯本：被死亡束縛，不瞭解心的狀態以及貪慾的狀態。善男子！諸佛菩薩揭示中道。為什麼呢？雖然說諸法非有非無，但不做絕對的肯定。原因是什麼呢？因為有眼、有色、有光明、有心、有念，意識才能產生，這個意識絕對不在眼中、色中、光明中、心中、念中，也不是在中間，既非存在也非不存在，因為從因緣而生，所以稱為有，因為沒有自性，所以稱為無，因此如來說諸法非有非無。善男子！諸佛菩薩最終不會確定地說心有清凈的性質或者不清凈的性質，或者清凈不清凈的性質，因為心沒有固定的住處。因為從因緣產生貪慾，所以說非無，本來沒有貪慾的性質，所以說非有。善男子！因為因緣，心就產生貪慾，因為因緣，心就解脫。善男子！因緣有兩種：一種是隨順生死，一種是隨順大涅槃。 善男子！因為因緣，心與貪慾一同產生，一同滅亡；有與貪慾一同產生，但不與貪慾一同滅亡；有不與貪慾一同產生，但與貪慾一同滅亡；有不與貪慾一同產生，也不與貪慾一同滅亡。 什麼是心與貪慾一同產生，一同滅亡呢？善男子！如果有凡夫沒有斷除貪心，修習貪心，這樣的人，心與貪慾一同產生，心與貪慾一同滅亡。一切眾生沒有斷除貪心，心與貪慾一同產生，心與貪慾一同滅亡。比如欲界的眾生，一切都有初禪的滋味，如果修習或者不修習，常常能夠成就，遇到因緣，就能夠得到，所說的因緣是指火災。一切凡夫也是這樣，如果修習或者不修習，心與貪慾一同產生，心與貪慾一同滅亡。為什麼呢？因為沒有斷除貪慾。 什麼是心與貪慾一同產生，但不與貪慾一同滅亡呢？聲聞弟子因為因緣，產生貪心，因為畏懼貪心，修習白骨觀，這叫做心與貪慾一同產生，但不與貪慾一同滅亡。還有心與貪慾一同產生，但不與貪慾一同滅亡，比如聲聞人沒有證得四果（須陀洹果、斯陀含果、阿那含果、阿羅漢果），有
【English Translation】 English version: Bound by death, not understanding the nature of the mind and the nature of greed. Good man! All Buddhas and Bodhisattvas reveal the Middle Way. Why is that? Although it is said that all dharmas are neither existent nor non-existent, it is not a definitive statement. What is the reason? Because of the eye, because of form, because of light, because of the mind, because of thought, consciousness arises. This consciousness is definitely not in the eye, in form, in light, in the mind, in thought, nor is it in between, neither existent nor non-existent. Because it arises from conditions, it is called existent; because it has no self-nature, it is called non-existent. Therefore, the Tathagata says that all dharmas are neither existent nor non-existent. Good man! All Buddhas and Bodhisattvas ultimately do not definitively say that the mind has a pure nature or an impure nature, or a pure and impure nature, because the mind has no fixed abode. Because greed arises from conditions, it is said to be not non-existent; because it originally has no nature of greed, it is said to be not existent. Good man! Because of conditions, the mind gives rise to greed; because of conditions, the mind is liberated. Good man! There are two kinds of conditions: one follows birth and death, and the other follows great Nirvana. Good man! Because of conditions, the mind arises with greed and perishes with greed; there is arising with greed but not perishing with greed; there is not arising with greed but perishing with greed; there is not arising with greed and not perishing with greed. What is it that the mind arises with greed and perishes with greed? Good man! If there are ordinary people who have not cut off greed, who cultivate greed, such people, the mind arises with greed and the mind perishes with greed. All sentient beings who have not cut off greed, the mind arises with greed and the mind perishes with greed. For example, sentient beings in the desire realm, all have the taste of the first dhyana (first meditative absorption). Whether they cultivate it or not, they can always achieve it. When they encounter the conditions, they can obtain it. The conditions refer to a fire disaster. All ordinary people are also like this. Whether they cultivate it or not, the mind arises with greed and the mind perishes with greed. Why is that? Because they have not cut off greed. What is it that the mind arises with greed but does not perish with greed? Because of conditions, the Sravaka (disciple of the Buddha) gives rise to greed. Because they fear greed, they cultivate the white bone contemplation. This is called the mind arising with greed but not perishing with greed. There is also the mind arising with greed but not perishing with greed, such as a Sravaka who has not attained the four fruits (Sotapanna, Sakadagami, Anagami, Arhat), there are
因緣故生於貪心，證四果時貪心得滅，是名心共貪生不共貪滅。菩薩摩訶薩得不動地時，心共貪生不共貪滅。
「云何不共貪生共貪俱滅？若菩薩摩訶薩斷貪心已，為眾生故示現有貪，以示現故，能令無量無邊眾生咨受善法，具足成就，是名不共貪生共貪俱滅。
「云何不共貪生不共貪滅？謂阿羅漢、緣覺、諸佛，除不動地其餘菩薩，是名不共貪生不共貪滅。以是義故，諸佛菩薩不決定說心性本凈、性本不凈。
「善男子，是心不與貪結和合，亦復不與瞋癡和合。善男子！譬如日月，雖為煙塵、雲霧及羅睺羅之所覆蔽，以是因緣令諸眾生不能得見，雖不可見日月之性，終不與彼五翳和合。心亦如是，以因緣故，生於貪結。眾生雖說心與貪合，而是心性實不與合。若是貪心即是貪性，若是不貪即不貪性，不貪之心不能為貪，貪結之心不能不貪。善男子！以是義故，貪慾之結不能污心。諸佛菩薩永破貪結，是故說言心得解脫。一切眾生從因緣故，生於貪結，從因緣故，心得解脫。
「善男子！譬如雪山懸峻之處，人與獼猴俱不能行。或復有處，獼猴能行，人不能行。或復有處，人與獼猴二俱能行。善男子！人與獼猴能行處者，如諸獵師，純以黐膠，置之案上用捕獼猴。獼猴癡故，往手觸之，觸已
【現代漢語翻譯】 現代漢語譯本 因緣和合而生起貪心，當證得四果（指須陀洹果、斯陀含果、阿那含果、阿羅漢果）時，貪心得以滅除，這稱為心與貪同生而不同滅。菩薩摩訶薩在獲得不動地（菩薩十地中的第八地）時，心與貪同生而不同滅。 「什麼是不共貪生而共貪俱滅呢？如果菩薩摩訶薩斷除了貪心，爲了度化眾生而示現出有貪的樣子，因為這種示現，能夠使無量無邊的眾生接受並修習善法，最終成就，這稱為不共貪生而共貪俱滅。 「什麼是不共貪生而不共貪滅呢？是指阿羅漢（斷盡煩惱，證得無生的人）、緣覺（不依佛陀教導，自己覺悟的人）、諸佛，以及除了不動地之外的其他菩薩，這稱為不共貪生而不共貪滅。因為這個道理，諸佛菩薩不確定地說心性本來清凈，或者本來不清凈。 「善男子，這心不與貪結（貪慾的束縛）和合，也不與嗔癡（嗔恨和愚癡）和合。善男子！譬如太陽和月亮，雖然被煙塵、雲霧以及羅睺羅（古印度神話中的吞噬日月的惡魔）所遮蔽，因為這些原因，使得眾生不能看見它們，雖然看不見日月本身的性質，但它們終究不與那五種遮蔽物和合。心也是這樣，因為因緣的緣故，生起貪結。眾生雖然說心與貪結合，但心的本性實際上不與貪結合。如果貪心就是貪的本性，如果不貪就是不貪的本性，那麼不貪的心就不能成為貪，貪結的心也不能不貪。善男子！因為這個道理，貪慾的束縛不能污染心。諸佛菩薩永遠破除了貪結，所以說心得到解脫。一切眾生因為因緣的緣故，生起貪結，也因為因緣的緣故，心得到解脫。 「善男子！譬如雪山陡峭的地方，人和獼猴都不能行走。或者有些地方，獼猴能行走，人不能行走。或者有些地方，人和獼猴都能行走。善男子！人和獼猴都能行走的地方，就像獵人，用粘膠塗在案板上用來捕捉獼猴。獼猴因為愚癡，就用手去觸控，觸控后
【English Translation】 English version Greed arises due to conditions, and when one attains the four fruits (Sotapanna, Sakadagami, Anagami, and Arhat), greed is extinguished. This is called the mind co-arising with greed but not co-extinguishing with it. When a Bodhisattva Mahasattva attains the Immovable Ground (the eighth of the ten Bodhisattva grounds), the mind co-arises with greed but does not co-extinguish with it. 「What is it that greed does not co-arise with but co-extinguishes with? If a Bodhisattva Mahasattva has cut off greed, but for the sake of sentient beings, manifests as having greed, through this manifestation, they can enable countless sentient beings to receive and practice good Dharma, and ultimately achieve it. This is called not co-arising with greed but co-extinguishing with it. 「What is it that greed does not co-arise with and does not co-extinguish with? This refers to Arhats (those who have extinguished all afflictions and attained no-birth), Pratyekabuddhas (those who attain enlightenment on their own without a teacher), all Buddhas, and Bodhisattvas other than those on the Immovable Ground. This is called not co-arising with greed and not co-extinguishing with it. Because of this principle, Buddhas and Bodhisattvas do not definitively say that the nature of the mind is originally pure or originally impure. 「Good man, this mind does not unite with the bond of greed, nor does it unite with anger and ignorance. Good man! It is like the sun and moon, although they are obscured by smoke, dust, clouds, and Rahula (a demon in ancient Indian mythology that devours the sun and moon), because of these reasons, sentient beings cannot see them. Although the nature of the sun and moon cannot be seen, they ultimately do not unite with those five obscurations. The mind is also like this; due to conditions, the bond of greed arises. Although sentient beings say that the mind unites with greed, the nature of the mind does not actually unite with greed. If the greedy mind is the nature of greed, and if not greedy is the nature of not greedy, then a non-greedy mind cannot become greedy, and a mind bound by greed cannot be non-greedy. Good man! Because of this principle, the bond of greed cannot defile the mind. Buddhas and Bodhisattvas have forever broken the bond of greed, therefore it is said that the mind is liberated. All sentient beings, due to conditions, give rise to the bond of greed, and due to conditions, the mind is liberated. 「Good man! It is like the steep places of the snowy mountains, where neither humans nor monkeys can walk. Or there are places where monkeys can walk, but humans cannot. Or there are places where both humans and monkeys can walk. Good man! The places where both humans and monkeys can walk are like hunters who use sticky glue on a board to catch monkeys. Because of their ignorance, the monkeys touch it with their hands, and after touching it,
粘手，欲脫手故，以腳踏之，腳復隨著。欲脫腳故，以口嚙之，口復粘著，如是五處悉無得脫。於是獵師以杖貫之，負還歸家。雪山險處喻佛菩薩所得正道。獼猴者喻諸凡夫。獵師者喻魔波旬。黐膠者喻貪慾結。人與獼猴俱不行者，喻諸凡夫、魔王波旬俱不能行。獼猴能行，人不能者，喻諸外道有智慧者，諸惡魔等雖以五欲不能繫縛。人與獼猴俱能行者，一切凡夫及魔波旬常處生死不能修行，凡夫之人五欲所縛，令魔波旬自在將去，如彼獵師黐捕獼猴，檐負歸家。
「善男子！譬如國王安住己界，身心安樂，若至他界，則得眾苦。一切眾生亦復如是，若能自住於己境界，則得安樂，若至他界則遇惡魔，受諸苦惱。自境界者謂四念處，他境界者謂五欲也。云何名為系屬於魔？有諸眾生無常見常、常見無常，苦見於樂、樂見於苦，不凈見凈、凈見不凈，無我見我、我見無我，非實解脫橫見解脫、真實解脫見非解脫，非乘見乘、乘見非乘，如是之人名系屬魔，系屬魔者心不清凈。複次善男子！若見諸法真實是有，總別定相。當知是人，若見色時，便作色相，乃至見識亦作識相，見男男相、見女女相、見日日相、見月月相、見歲歲相、見陰陰相、見入入相、見界界相，如是見者，名系屬魔。系屬魔者心不清凈。複次善男
【現代漢語翻譯】 現代漢語譯本 粘在手上的東西，想要甩脫它，就用腳去踩，腳又被粘住了。想要甩脫腳，就用嘴去咬，嘴又被粘住了，像這樣五個地方都被粘住無法脫身。於是獵人就用棍子穿過它，扛著帶回家了。雪山險峻的地方比喻佛菩薩所證悟的正道。獼猴比喻各種凡夫俗子。獵人比喻魔王波旬。粘膠比喻貪慾的束縛。人和獼猴都不能行走，比喻凡夫俗子和魔王波旬都不能修行。獼猴能行走，人不能行走，比喻外道中有智慧的人，各種惡魔雖然用五欲不能束縛他們。人和獼猴都能行走，比喻一切凡夫和魔王波旬常常處於生死輪迴中不能修行，凡夫俗子被五欲所束縛，讓魔王波旬可以隨意帶走，就像那個獵人用粘膠捕捉獼猴，扛著帶回家一樣。
『善男子！』譬如國王安住在自己的領土，身心安樂，如果到了其他領土，就會遭受各種痛苦。一切眾生也是這樣，如果能夠安住在自己的境界，就能得到安樂，如果到了其他境界就會遇到惡魔，遭受各種苦惱。自己的境界指的是四念處（四種觀想方法：觀身不凈、觀受是苦、觀心無常、觀法無我），其他境界指的是五欲（色、聲、香、味、觸）。什麼叫做被魔所束縛呢？有些眾生認為無常是常，認為常是無常，認為苦是樂，認為樂是苦，認為不凈是凈，認為凈是不凈，認為無我是我，認為我是無我，認為不是真正的解脫是解脫，認為真正的解脫不是解脫，認為不是乘（指修行的方法）是乘，認為乘不是乘，像這樣的人叫做被魔所束縛，被魔所束縛的人心不清凈。再次，善男子！如果認為一切法真實存在，有總相和別相，有固定的相狀。應當知道這個人，如果看到色法時，就執著於色相，乃至看到識法也執著于識相，看到男人就執著于男相，看到女人就執著于女相，看到太陽就執著于太陽相，看到月亮就執著于月亮相，看到年歲就執著于年歲相，看到陰（五陰）就執著于陰相，看到入（十二入）就執著于入相，看到界（十八界）就執著于界相，像這樣見解的人，叫做被魔所束縛。被魔所束縛的人心不清凈。再次，善男子！
【English Translation】 English version Something stuck to the hand, wanting to get rid of it, one steps on it with the foot, and the foot gets stuck as well. Wanting to get rid of the foot, one bites it with the mouth, and the mouth gets stuck too. In this way, all five places are stuck and cannot escape. Then the hunter pierces it with a stick and carries it home. The dangerous place in the snowy mountains is a metaphor for the right path attained by Buddhas and Bodhisattvas. The monkey is a metaphor for all ordinary beings. The hunter is a metaphor for Mara Papiyas (the demon king). The sticky glue is a metaphor for the bonds of greed. The fact that neither the person nor the monkey can walk is a metaphor for how neither ordinary beings nor Mara Papiyas can practice. The fact that the monkey can walk but the person cannot is a metaphor for the wise among the non-Buddhist paths, whom the various demons cannot bind with the five desires. The fact that both the person and the monkey can walk is a metaphor for how all ordinary beings and Mara Papiyas are constantly in the cycle of birth and death and cannot practice. Ordinary people are bound by the five desires, allowing Mara Papiyas to take them away at will, just like that hunter who used sticky glue to capture the monkey and carried it home.
'Good man!' It is like a king who dwells in his own territory, his body and mind at peace. If he goes to another territory, he will suffer various hardships. All sentient beings are the same. If they can dwell in their own realm, they will attain peace. If they go to another realm, they will encounter demons and suffer various afflictions. One's own realm refers to the Four Foundations of Mindfulness (contemplation of the body as impure, feelings as suffering, mind as impermanent, and phenomena as selfless), while another's realm refers to the five desires (form, sound, smell, taste, and touch). What is meant by being bound by Mara? Some beings perceive impermanence as permanence, permanence as impermanence, suffering as pleasure, pleasure as suffering, impurity as purity, purity as impurity, no-self as self, self as no-self, what is not true liberation as liberation, true liberation as not liberation, what is not a vehicle (referring to the path of practice) as a vehicle, and a vehicle as not a vehicle. Such people are said to be bound by Mara, and those bound by Mara have impure minds. Furthermore, good man! If one sees all dharmas as truly existing, with general and specific characteristics, and fixed forms, know that this person, when seeing form, clings to the form aspect, and even when seeing consciousness, clings to the consciousness aspect. When seeing a man, they cling to the man aspect, when seeing a woman, they cling to the woman aspect, when seeing the sun, they cling to the sun aspect, when seeing the moon, they cling to the moon aspect, when seeing the year, they cling to the year aspect, when seeing the skandhas (five aggregates), they cling to the skandha aspect, when seeing the ayatanas (twelve sense bases), they cling to the ayatana aspect, when seeing the dhatus (eighteen elements), they cling to the dhatu aspect. Such views are said to be bound by Mara. Those bound by Mara have impure minds. Furthermore, good man!
子！若見我是色、色中有我、我中有色、色屬於我，乃至見我是識、識中有我、我中有識、識屬於我，如是見者，系屬於魔，非我弟子。善男子！我聲聞弟子遠離如來十二部經，修習種種外道典籍，不修出家、寂滅之法，純營世俗在家之事。何等名為在家事也？受畜一切不凈之物，奴婢、田宅、象馬、車乘、駝驢雞犬、獼猴豬羊、種種穀麥，遠離師、僧，親附白衣，違反聖教，向諸白衣作如是言：『佛聽比丘受畜種種不凈之物。』是名修習在家之事。有諸弟子不為涅槃，但為利養，親近聽受十二部經，招提僧物及僧鬘物，衣著食啖，如自己有，慳惜他家，及以稱譽、親近國王及諸王子，卜筮吉兇推步盈虛，圍棋六博摴蒱投壺，親近比丘尼及諸處女，畜二沙彌，常游屠獵、酤酒之家，及旃陀羅所住之處，種種販賣、手自作食、受使鄰國通致信命，如是之人當知即是魔之眷屬，非我弟子。以是因緣，心共貪生、心共貪滅。乃至癡心，共生共滅亦復如是。
「善男子！以是因緣，心性不凈、亦非不凈，是故我說心得解脫。若有不受不畜一切不凈之物，為大涅槃受持、讀誦十二部經，書寫解說，當知是等，真我弟子，不行惡魔波旬境界，即是修習三十七品，以修習故，不共貪生、不共貪滅，是名菩薩修大涅槃微妙經典，
【現代漢語翻譯】 現代漢語譯本： 『子啊！如果你們看到我存在於（五蘊，即色、受、想、行、識）中，或者（五蘊）中有我，或者我屬於（五蘊），甚至看到我是識，識中有我，我中有識，識屬於我，像這樣見解的人，是屬於魔的，不是我的弟子。善男子！我的聲聞弟子遠離如來的十二部經，修習各種外道典籍，不修出家、寂滅之法，只經營世俗在家之事。什麼叫做在家之事呢？就是接受和蓄養一切不凈之物，如奴婢、田宅、象馬、車乘、駱駝、驢、雞、犬、猴子、豬、羊、各種穀物麥子，遠離師父和僧團，親近在家人，違背聖教，向在家人說：『佛允許比丘接受和蓄養各種不凈之物。』這叫做修習在家之事。有些弟子不為涅槃，只為利益供養，親近聽受十二部經，把寺院的財物和僧團的物品，衣著食用，當作自己所有，吝嗇對待他人，還以讚譽來親近國王和王子，占卜吉兇，推算盈虧，下圍棋、玩六博、摴蒲、投壺，親近比丘尼和處女，蓄養兩個沙彌，經常出入屠宰場、酒店，以及旃陀羅（賤民）居住的地方，進行各種販賣，自己做飯，接受鄰國的委託傳遞資訊，像這樣的人，應當知道他們是魔的眷屬，不是我的弟子。因為這些原因，他們的心與貪生相連，心與貪滅相連。乃至癡心，也同樣是與生與滅相連。 『善男子！因為這些原因，心性不清凈，也不是不清凈，所以我說心可以解脫。如果有人不接受不蓄養一切不凈之物，爲了大涅槃而受持、讀誦十二部經，書寫和解說，應當知道這些人，才是我的真弟子，他們不會進入惡魔波旬的境界，這就是修習三十七道品，因為修習的緣故，不與貪生相連，不與貪滅相連，這叫做菩薩修習大涅槃微妙經典。』
【English Translation】 English version: 'Son! If you see me in the （skandhas, i.e., form, feeling, perception, mental formations, and consciousness）, or the （skandhas） in me, or me belonging to the （skandhas）, or even see me as consciousness, consciousness in me, me in consciousness, consciousness belonging to me, those who see in this way are bound to Mara, not my disciples. Good men! My Śrāvaka disciples distance themselves from the twelve divisions of the Sutras of the Tathagata, practice various non-Buddhist scriptures, do not cultivate the Dharma of renunciation and extinction, and only engage in worldly affairs of lay life. What are called the affairs of lay life? It is to accept and accumulate all impure things, such as slaves, fields, houses, elephants, horses, carriages, camels, donkeys, chickens, dogs, monkeys, pigs, sheep, and various grains and wheat, distancing themselves from the teacher and the Sangha, associating with lay people, violating the sacred teachings, and saying to lay people: 『The Buddha allows Bhikshus to accept and accumulate various impure things.』 This is called practicing the affairs of lay life. Some disciples, not for Nirvana, but only for profit and offerings, closely listen to and receive the twelve divisions of the Sutras, treating the property of the monastery and the Sangha's belongings, clothing, and food as their own, being stingy towards others, and using praise to get close to kings and princes, divining good and bad fortune, calculating gains and losses, playing Go, Liubo, Chupu, and Touhu, getting close to Bhikshunis and virgins, keeping two Śrāmaṇeras, frequently visiting slaughterhouses, taverns, and the places where Chandala (outcasts) live, engaging in various sales, cooking food themselves, accepting commissions from neighboring countries to deliver messages, such people should know that they are the retinue of Mara, not my disciples. Because of these reasons, their minds are connected with the desire for life, and their minds are connected with the desire for death. Even their deluded minds are also connected with birth and death. 'Good men! Because of these reasons, the nature of the mind is neither pure nor impure, therefore I say that the mind can be liberated. If there are those who do not accept or accumulate any impure things, and for the sake of Great Nirvana, uphold, recite the twelve divisions of the Sutras, write and explain them, you should know that these people are my true disciples, they will not enter the realm of the evil Mara Papiyas, this is practicing the thirty-seven factors of enlightenment, because of this practice, they are not connected with the desire for life, nor are they connected with the desire for death, this is called Bodhisattvas practicing the subtle and wonderful Great Nirvana Sutra.'
具足成就第八功德。◎
大般涅槃經卷第二十五 大正藏第 12 冊 No. 0374 大般涅槃經
大般涅槃經卷第二十六
北涼天竺三藏曇無讖譯◎光明遍照高貴德王菩薩品第十之六
「複次善男子！云何菩薩摩訶薩修大涅槃微妙經典，具足成就第九功德？善男子！菩薩摩訶薩修大涅槃微妙經典，初發五事悉得成就。何等為五？一者信、二者直心、三者戒、四者親近善友、五者多聞。
「云何為信？菩薩摩訶薩信於三寶、施有果報，信於二諦，一乘之道更無異趣，為諸眾生速得解脫，諸佛菩薩分別為三。信第一義諦，信善方便，是名為信。如是信者，若諸沙門、若婆羅門、若天、魔、梵，一切眾生所不能壞。因是信故，得聖人性。修行佈施，若多、若少，悉得近於大般涅槃，不墮生死。戒、聞、智慧亦復如是。是名為信。雖有是信，而亦不見，是為菩薩修大涅槃成就初事。
「云何直心？菩薩摩訶薩于諸眾生作質直心。一切眾生若遇因緣則生諂曲，菩薩不爾。何以故？善解諸法悉因緣故。菩薩摩訶薩雖見眾生諸惡過咎，終不說之。何以故？恐生煩惱，若生煩惱則墮惡趣。如是菩薩若見眾生有少善事，則讚歎之。云何為善？所謂佛性。贊佛性故，令諸眾生髮阿耨多羅三
【現代漢語翻譯】 現代漢語譯本 具足成就第八功德。（指菩薩修行大涅槃經所成就的第八種功德圓滿。）
《大般涅槃經》卷第二十五 大正藏第 12 冊 No. 0374 《大般涅槃經》
《大般涅槃經》卷第二十六
北涼天竺三藏曇無讖譯◎光明遍照高貴德王菩薩品第十之六
『複次，善男子！菩薩摩訶薩如何修習《大涅槃》微妙經典，具足成就第九種功德？善男子！菩薩摩訶薩修習《大涅槃》微妙經典，最初發起五件事都能成就。是哪五件呢？第一是信，第二是直心，第三是戒，第四是親近善友，第五是多聞。
『什麼是信？菩薩摩訶薩相信三寶（佛、法、僧），相信佈施有果報，相信二諦（世俗諦和勝義諦），相信一乘之道（唯一能達到解脫的道路）沒有其他不同的途徑，爲了讓眾生迅速得到解脫，諸佛菩薩分別化現為三寶。相信第一義諦（真理的最高境界），相信善巧方便（引導眾生走向解脫的巧妙方法），這叫做信。像這樣的信，無論是沙門（出家修行者）、婆羅門（古印度祭司）、天人、魔、梵天，一切眾生都不能破壞。因為這種信，能夠得到聖人的品性。修行佈施，無論是多是少，都能接近大般涅槃，不會墮入生死輪迴。持戒、聽聞佛法、智慧也是如此。這叫做信。雖然有這樣的信，但也不執著于所見，這是菩薩修習《大涅槃》成就的第一件事。
『什麼是直心？菩薩摩訶薩對一切眾生都保持正直的心。一切眾生如果遇到因緣就會產生諂媚虛偽，菩薩不會這樣。為什麼呢？因為菩薩善於理解一切法都是因緣和合而生的。菩薩摩訶薩即使看到眾生有各種惡劣的過錯，最終也不會說出來。為什麼呢？因為害怕產生煩惱，如果產生煩惱就會墮入惡道。像這樣的菩薩如果看到眾生有少許善事，就會讚歎他們。什麼是善呢？就是所謂的佛性。讚歎佛性，就能讓眾生髮起阿耨多羅三藐三菩提心（無上正等正覺之心）。』
【English Translation】 English version Accomplishing the Eighth Merit Completely. (Refers to the eighth merit that a Bodhisattva achieves through practicing the Mahāparinirvāṇa Sūtra.)
The Mahāparinirvāṇa Sūtra, Volume 25 Taisho Tripitaka Volume 12, No. 0374, The Mahāparinirvāṇa Sūtra
The Mahāparinirvāṇa Sūtra, Volume 26
Translated by Tripitaka Master Dharmakṣema of Northern Liang, from India. Chapter Ten, Part Six: The Bodhisattva King of Noble Virtue, Whose Light Shines Everywhere
'Furthermore, good man! How does a Bodhisattva Mahāsattva, by cultivating the subtle and wonderful scriptures of the Mahāparinirvāṇa, fully accomplish the ninth merit? Good man! When a Bodhisattva Mahāsattva cultivates the subtle and wonderful scriptures of the Mahāparinirvāṇa, the five things that are initially aroused are all accomplished. What are these five? First is faith, second is straightforwardness, third is precepts, fourth is associating with good friends, and fifth is extensive learning.
'What is faith? A Bodhisattva Mahāsattva has faith in the Three Jewels (Buddha, Dharma, Sangha), believes that giving has karmic consequences, believes in the Two Truths (conventional truth and ultimate truth), believes that the One Vehicle Path (the only path to liberation) has no other different routes, and that for the sake of quickly liberating all beings, the Buddhas and Bodhisattvas manifest themselves as the Three Jewels. Believing in the ultimate truth (the highest realm of truth), believing in skillful means (the clever methods to guide beings towards liberation), this is called faith. Such faith, whether it is held by śramaṇas (renunciate practitioners), Brahmins (ancient Indian priests), gods, demons, or Brahmās, cannot be destroyed by any beings. Because of this faith, one can attain the nature of a sage. Practicing giving, whether much or little, one can approach the Great Parinirvāṇa and not fall into the cycle of birth and death. The same is true for precepts, listening to the Dharma, and wisdom. This is called faith. Although one has such faith, one does not cling to what is seen; this is the first thing a Bodhisattva accomplishes in cultivating the Mahāparinirvāṇa.
'What is straightforwardness? A Bodhisattva Mahāsattva maintains a straightforward mind towards all beings. All beings, when encountering conditions, will generate flattery and deceit, but a Bodhisattva will not. Why? Because the Bodhisattva understands that all dharmas arise from causes and conditions. Even if a Bodhisattva Mahāsattva sees various evil faults in beings, they will ultimately not speak of them. Why? Because they fear generating afflictions, and if afflictions arise, one will fall into evil realms. If such a Bodhisattva sees even a small good deed in beings, they will praise them. What is good? It is what is called Buddha-nature. Praising Buddha-nature enables beings to arouse the mind of Anuttarā-samyak-saṃbodhi (the mind of unsurpassed, complete, and perfect enlightenment).'
藐三菩提心。」
爾時光明遍照高貴德王菩薩摩訶薩白佛言：「世尊！如佛所說菩薩摩訶薩讚歎佛性，令無量眾生髮阿耨多羅三藐三菩提心，是義不然。何以故？如來初開涅槃經時，說有三種：一者若有病人得良醫藥及瞻病者，病則易差，如其不得則不可愈；二者若得、不得，悉不可差；三者若得不得，悉皆可差。一切眾生亦復如是，若遇善友、諸佛菩薩，聞說妙法，則得發於阿耨多羅三藐三菩提心，如其不遇，則不能發，所謂須陀洹、斯陀含、阿那含、呵羅漢、辟支佛。
「二者雖遇善友、諸佛菩薩，聞說妙法，亦不能發，若其不遇亦不能發，謂一闡提。
「三者若遇、不遇，一切悉能發阿耨多羅三藐三菩提心，所謂菩薩。若言遇與、不遇，悉發阿耨多羅三藐三菩提心者，如來今者云何說言，因贊佛性，令諸眾生髮阿耨多羅三藐三菩提心？世尊！若遇善友、諸佛菩薩，聞說妙法，及以不遇，悉不能發阿耨多羅三藐三菩提心，當知是義亦復不然。何以故？如是之人當得阿耨多羅三藐三菩提故。一闡提輩以佛性故，若聞、不聞悉亦當得阿耨多羅三藐三菩提故。世尊！如佛所說，何等名為一闡提耶？謂斷善根。如是之義，亦復不然。何以故？不斷佛性故。如是佛性理不可斷，云何佛說斷諸善根？如佛往
【現代漢語翻譯】 現代漢語譯本 『無上正等正覺之心』。
那時，光明遍照高貴德王菩薩摩訶薩對佛說：『世尊！如佛所說，菩薩摩訶薩讚歎佛性，令無量眾生髮起阿耨多羅三藐三菩提心（無上正等正覺之心），這個道理是不成立的。為什麼呢？如來最初開講《涅槃經》時，說過有三種情況：第一種，如果病人得到良藥和照顧，病就容易好，如果得不到就不能治癒；第二種，無論得到還是得不到，都不能治癒；第三種，無論得到還是得不到，都可以治癒。一切眾生也是如此，如果遇到善友、諸佛菩薩，聽聞微妙的佛法，就能發起阿耨多羅三藐三菩提心，如果遇不到，就不能發起，比如須陀洹（入流果）、斯陀含（一來果）、阿那含（不還果）、阿羅漢（無學果）、辟支佛（緣覺）。
第二種，即使遇到善友、諸佛菩薩，聽聞微妙的佛法，也不能發起，如果遇不到也不能發起，比如一闡提（斷善根者）。
第三種，無論遇到還是遇不到，一切都能發起阿耨多羅三藐三菩提心，比如菩薩。如果說遇到和遇不到，都能發起阿耨多羅三藐三菩提心，如來現在又怎麼說，因為讚歎佛性，令眾生髮起阿耨多羅三藐三菩提心呢？世尊！如果遇到善友、諸佛菩薩，聽聞微妙的佛法，以及遇不到，都不能發起阿耨多羅三藐三菩提心，應當知道這個道理也是不成立的。為什麼呢？這樣的人應當能夠得到阿耨多羅三藐三菩提。一闡提輩因為佛性的緣故，無論聽聞還是不聽聞，最終也應當得到阿耨多羅三藐三菩提。世尊！如佛所說，什麼叫做一闡提呢？就是斷絕善根。這樣的道理也是不成立的。為什麼呢？因為沒有斷絕佛性。這樣的佛性道理是不可斷絕的，為什麼佛說斷絕一切善根呢？如佛往昔』
【English Translation】 English version 'the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment).'
At that time, the Bodhisattva Mahasattva Light-Illuminating Noble Virtue King said to the Buddha: 'World Honored One! As the Buddha has said, the Bodhisattva Mahasattvas praise the Buddha-nature, causing countless sentient beings to generate the mind of Anuttara-samyak-sambodhi. This principle is not valid. Why is that? When the Tathagata first expounded the Nirvana Sutra, he spoke of three conditions: first, if a sick person receives good medicine and care, the illness will easily be cured; if not, it cannot be cured; second, whether they receive it or not, they cannot be cured; third, whether they receive it or not, they can all be cured. All sentient beings are also like this. If they encounter good friends, Buddhas, and Bodhisattvas, and hear the wonderful Dharma, they can generate the mind of Anuttara-samyak-sambodhi. If they do not encounter them, they cannot generate it, such as Srotapannas (stream-enterers), Sakrdagamins (once-returners), Anagamins (non-returners), Arhats (worthy ones), and Pratyekabuddhas (solitary realizers).'
Second, even if they encounter good friends, Buddhas, and Bodhisattvas, and hear the wonderful Dharma, they cannot generate it. If they do not encounter them, they also cannot generate it, such as the Icchantikas (those who have severed their roots of goodness).'
Third, whether they encounter it or not, all can generate the mind of Anuttara-samyak-sambodhi, such as Bodhisattvas. If it is said that whether they encounter it or not, they can all generate the mind of Anuttara-samyak-sambodhi, how can the Tathagata now say that by praising the Buddha-nature, sentient beings generate the mind of Anuttara-samyak-sambodhi? World Honored One! If they encounter good friends, Buddhas, and Bodhisattvas, and hear the wonderful Dharma, or if they do not encounter them, they cannot generate the mind of Anuttara-samyak-sambodhi, it should be known that this principle is also not valid. Why is that? Such people should be able to attain Anuttara-samyak-sambodhi. The Icchantikas, because of their Buddha-nature, whether they hear it or not, should also eventually attain Anuttara-samyak-sambodhi. World Honored One! As the Buddha has said, what is called an Icchantika? It is one who has severed their roots of goodness. This principle is also not valid. Why is that? Because they have not severed their Buddha-nature. Such a principle of Buddha-nature cannot be severed. Why does the Buddha say that they have severed all roots of goodness? As the Buddha in the past'
昔說十二部經，善有二種：一者常，二者無常。常者不斷，無常者斷。無常可斷，故墮地獄。常不可斷，何故不遮，佛性不斷，非一闡提？如來何以作如是說，言一闡提？世尊！若因佛性發阿耨多羅三藐三菩提心，何故如來廣為眾生說十二部經？世尊！譬如四河，從阿那婆踏多池出。若有天、人、諸佛世尊說言，是河不入大海，當還本源，無有是處。菩提之心亦復如是，有佛性者，若聞、不聞，若戒、非戒，若施、非施，若修、不修，若智、非智，悉皆應得阿耨多羅三藐三菩提。世尊！如優陀延山，日從中出，至於正南。日若念言，我不至西，還東方者，無有是處。佛性亦爾，若不聞、不戒、不施、不修、不智、不得阿耨多羅三藐三菩提者，無有是處。世尊！諸佛如來說因果性非有非無，如是之義，是亦不然。何以故？如其乳中無酪性者，則無有酪。尼拘陀子無五丈性者，則不能生五丈之質。若佛性中無阿耨多羅三藐三菩提樹者，云何能生阿耨多羅三藐三菩提樹？以是義故，所說因果，非有非無，如是之義，云何相應？」
爾時世尊贊言：「善哉，善哉！善男子！世有二人，甚為希有，如優曇花：一者不行惡法，二者有罪能悔，如是之人甚為希有。復有二人：一者作恩，二者念恩。復有二人：一者咨受新法，二
【現代漢語翻譯】 現代漢語譯本： 過去說十二部經，善有兩種：一是常，二是無常。常是不斷滅的，無常是斷滅的。無常可以斷滅，所以會墮入地獄。常是不可斷滅的，為什麼不遮止呢？佛性是不斷滅的，不是一闡提（斷絕善根的人）嗎？如來為什麼會說有一闡提呢？世尊！如果因為佛性而發阿耨多羅三藐三菩提心（無上正等正覺之心），為什麼如來還要為眾生廣說十二部經呢？世尊！譬如四條河流，從阿那婆踏多池（Anavatapta，傳說中位於雪山北面的大湖）流出。如果有天人、諸佛世尊說，這些河流不流入大海，而是返回源頭，這是不可能的。菩提之心也是如此，有佛性的人，無論聽聞佛法與否，持戒與否，佈施與否，修行與否，有智慧與否，都應當能夠獲得阿耨多羅三藐三菩提。世尊！如同優陀延山（Udaya，傳說中日出之山），太陽從那裡升起，到達正南。如果太陽想，我不去西方，要回到東方，這是不可能的。佛性也是如此，如果一個人不聽聞佛法、不持戒、不佈施、不修行、沒有智慧，就不能獲得阿耨多羅三藐三菩提，這是不可能的。世尊！諸佛如來說因果的性質非有非無，這樣的道理是不對的。為什麼呢？如果牛奶中沒有酪的性質，就不會有酪。尼拘陀樹（Nigrodha，榕樹）的種子沒有五丈高的性質，就不能長出五丈高的樹。如果佛性中沒有阿耨多羅三藐三菩提樹的性質，怎麼能生出阿耨多羅三藐三菩提樹呢？因為這個道理，所說的因果非有非無，這樣的道理怎麼能說得通呢？
這時，世尊讚歎說：『好啊，好啊！善男子！世上有兩種人，非常稀有，如同優曇花（Udumbara，傳說中三千年一開的稀有之花）：一種是不做惡事，一種是有罪能懺悔，這樣的人非常稀有。還有兩種人：一種是施恩，一種是念恩。還有兩種人：一種是請教接受新的佛法，一種是'
【English Translation】 English version: In the past, it was said that there are twelve divisions of scriptures, and good is of two kinds: one is permanent, and the other is impermanent. The permanent is not subject to cessation, while the impermanent is subject to cessation. Because the impermanent can be ceased, one falls into hell. The permanent cannot be ceased, so why is it not prevented? The Buddha-nature is not subject to cessation, is it not? Is it not that of an icchantika (one who has severed their roots of goodness)? Why does the Tathagata speak of an icchantika? World-Honored One! If the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment) arises because of the Buddha-nature, why does the Tathagata extensively preach the twelve divisions of scriptures to sentient beings? World-Honored One! It is like four rivers flowing from Lake Anavatapta (a legendary lake north of the Himalayas). If gods, humans, or Buddhas, the World-Honored Ones, were to say that these rivers do not flow into the ocean but return to their source, it would be impossible. The mind of Bodhi is also like this; those who have Buddha-nature, whether they hear the Dharma or not, whether they observe precepts or not, whether they give alms or not, whether they practice or not, whether they have wisdom or not, all should be able to attain Anuttara-samyak-sambodhi. World-Honored One! It is like Mount Udaya (a legendary mountain where the sun rises), where the sun rises and reaches due south. If the sun were to think, 'I will not go to the west, but return to the east,' it would be impossible. The Buddha-nature is also like this; if one does not hear the Dharma, does not observe precepts, does not give alms, does not practice, does not have wisdom, and cannot attain Anuttara-samyak-sambodhi, it would be impossible. World-Honored One! The Buddhas, the Tathagatas, say that the nature of cause and effect is neither existent nor non-existent, but this is not correct. Why? If there is no nature of curd in milk, then there will be no curd. If the seed of the Nigrodha tree (banyan tree) does not have the nature of being five fathoms tall, then it cannot produce a tree that is five fathoms tall. If there is no nature of the tree of Anuttara-samyak-sambodhi in the Buddha-nature, how can the tree of Anuttara-samyak-sambodhi be produced? Because of this reason, the saying that cause and effect are neither existent nor non-existent, how can such a doctrine be consistent?
At that time, the World-Honored One praised, 'Excellent, excellent! Good man! There are two kinds of people in the world who are very rare, like the Udumbara flower (a legendary flower that blooms once every three thousand years): one is those who do not commit evil deeds, and the other is those who can repent of their sins; such people are very rare. There are also two kinds of people: one is those who do favors, and the other is those who remember favors. There are also two kinds of people: one is those who inquire and receive new Dharma, and the other is'
者溫故不忘。復有二人：一者造新，二者修故。復有二人：一樂聞法，二樂說法。復有二人：一善問難，二善能答。善問難者，汝身是也。善能答者，謂如來也。善男子！因是善問，即得轉于無上法輪，能枯十二因緣大樹，能度無邊生死大河，能與魔王波旬共戰，能摧波旬所立勝幢。善男子！如我先說，三種病人值遇良醫、瞻病好藥，及以不遇，病悉得差，是義云何？若得、不得，謂定壽命。所以者何？是人已於無量世中修三種善，謂上、中、下，以修如是三種善故，得定壽命。如郁單越人，壽命千年。有遇病者，若得良醫好藥瞻病，及以不得，悉皆得差。何以故？得定命故。
「善男子！如我所說，若有病人得遇良醫好藥瞻病，病得除差，若不遇者則不得差，是義云何？善男子！如是之人壽命不定。命雖不盡，有九因緣，能夭其壽。何等為九？一者知食不安，而反食之；二者多食；三者宿食不消，而復更食；四者大小便利，不隨時節；五者病時不隨醫教；六者不隨瞻病教敕；七者強耐不吐；八者夜行，以夜行故，惡鬼打之；九者房室過度。以是緣故，我說病者若遇醫藥病則可差，若不遇者則不可愈。善男子！如我先說，若遇不遇俱不差者，是義云何？有人命盡，若遇不遇悉不可差。何以故？以命盡故。以是義
【現代漢語翻譯】 現代漢語譯本 那些人溫習舊知識而不忘記。又有兩種人：一種是創造新的知識，另一種是修習舊的知識。又有兩種人：一種是喜歡聽聞佛法，另一種是喜歡宣說佛法。又有兩種人：一種是善於提問難題，另一種是善於解答難題。善於提問難題的人，就是你。善於解答難題的人，指的是如來（Tathagata，佛的稱號）。善男子！因為你善於提問，就能轉動無上的法輪（Dharmachakra，佛法的象徵），能使十二因緣（Dvadasanga-pratityasamutpada，佛教關於生命輪迴的理論）的大樹枯萎，能度過無邊生死的河流，能與魔王波旬（Mara，佛教中的魔王）作戰，能摧毀波旬所立的勝利旗幟。善男子！正如我先前所說，三種病人遇到良醫、得到好的藥物和照顧，以及沒有遇到，病都能痊癒，這是什麼意思呢？是否痊癒，取決於壽命是否註定。為什麼呢？因為這個人已經在無量世中修習了三種善行，即上、中、下三種，因為修習了這三種善行，所以得到了註定的壽命。比如郁單越（Uttarakuru，佛教傳說中的北方勝地）的人，壽命千年。有生病的人，如果遇到良醫、得到好的藥物和照顧，以及沒有遇到，病都能痊癒。為什麼呢？因為他們有註定的壽命。 「善男子！正如我所說，如果有病人遇到良醫、得到好的藥物和照顧，病就能痊癒，如果沒有遇到就不能痊癒，這是什麼意思呢？善男子！這樣的人壽命是不確定的。壽命雖然沒有盡，但有九種因緣，能使壽命夭折。哪九種呢？一是知道食物不適合，反而吃它；二是吃得過多；三是舊的食物沒有消化，又繼續吃；四是大小便不按時節；五是生病時不聽從醫生的教導；六是不聽從照顧病人的教誨；七是強忍著不吐；八是夜間行走，因為夜間行走，被惡鬼擊打；九是房事過度。因為這些原因，我說病人如果遇到醫藥，病就可以痊癒，如果沒有遇到就不能痊癒。善男子！正如我先前所說，如果遇到或沒有遇到都不能痊癒，這是什麼意思呢？有人壽命已盡，如果遇到或沒有遇到都不能痊癒。為什麼呢？因為壽命已盡。因為這個道理
【English Translation】 English version Those who review the old and do not forget. There are also two kinds of people: one who creates new knowledge, and the other who cultivates old knowledge. There are also two kinds of people: one who likes to hear the Dharma (Buddhist teachings), and the other who likes to preach the Dharma. There are also two kinds of people: one who is good at asking difficult questions, and the other who is good at answering them. The one who is good at asking difficult questions is you. The one who is good at answering difficult questions refers to the Tathagata (Buddha's title). Good man! Because of your good questions, you can turn the unsurpassed Dharma wheel (Dharmachakra, symbol of Buddhist teachings), which can wither the great tree of the twelve links of dependent origination (Dvadasanga-pratityasamutpada, Buddhist theory about the cycle of life), can cross the boundless river of birth and death, can fight with the demon king Mara (Buddhist demon king), and can destroy the victory banner established by Mara. Good man! As I said before, if three kinds of patients encounter a good doctor, get good medicine and care, or do not encounter them, the disease can be cured, what does this mean? Whether it is cured or not depends on whether the lifespan is destined. Why? Because this person has cultivated three kinds of good deeds in countless lifetimes, namely the upper, middle, and lower three kinds. Because of cultivating these three kinds of good deeds, they have obtained a destined lifespan. For example, the people of Uttarakuru (a legendary northern land in Buddhism) have a lifespan of a thousand years. If there are sick people, if they encounter a good doctor, get good medicine and care, or do not encounter them, the disease can be cured. Why? Because they have a destined lifespan. 「Good man! As I said, if a patient encounters a good doctor, gets good medicine and care, the disease can be cured, but if they do not encounter them, they cannot be cured, what does this mean? Good man! The lifespan of such a person is uncertain. Although the lifespan is not exhausted, there are nine causes that can shorten their lifespan. What are the nine? First, knowing that food is not suitable, but eating it anyway; second, eating too much; third, old food is not digested, and then eating again; fourth, not going to the toilet at the right time; fifth, not following the doctor's instructions when sick; sixth, not following the instructions of the person taking care of the sick; seventh, forcing oneself not to vomit; eighth, walking at night, because of walking at night, being hit by evil spirits; ninth, excessive sexual activity. Because of these reasons, I say that if a patient encounters medicine, the disease can be cured, but if they do not encounter it, it cannot be cured. Good man! As I said before, if encountering or not encountering does not cure the disease, what does this mean? If someone's lifespan is exhausted, whether they encounter or do not encounter it, they cannot be cured. Why? Because the lifespan is exhausted. Because of this reason
故，我說病人若遇醫藥及以不遇悉不得差。眾生亦爾，發菩提心者，若遇善友、諸佛菩薩，咨受深法，若不遇之，皆悉當成。何以故？以其能發菩提心故，如郁單越人得定壽命。如我所說，從須陀洹至辟支佛，若聞善友、諸佛菩薩所說深法，則發阿耨多羅三藐三菩提心，若不值遇諸佛菩薩聞說深法，則不能發阿耨多羅三藐三菩提心。如不定命，以九因緣，命則中夭。如彼病人值遇醫藥病則得差，若不遇者病則不差，是故我說遇佛菩薩聞說深法則能發心，若不值遇則不能發。
「如我先說，若遇善友、諸佛菩薩，聞說深法，若不值遇，俱不能發，是義云何？善男子！一闡提輩，若遇善友諸佛菩薩聞說深法，及以不遇，俱不得離一闡提心。何以故？斷善法故。一闡提輩亦得阿耨多羅三藐三菩提。所以者何？若能發於菩提之心，則不復名一闡提也。善男子！以何緣故，說一闡提得阿耨多羅三藐三菩提？一闡提輩實不能得阿耨多羅三藐三菩提，如命盡者雖遇良醫好藥瞻病不能得差。何以故？以命盡故。
「善男子！一闡名信，提名不具，不具信故名一闡提。佛性非信，眾生非具，以不具故，云何可斷？一闡名善方便，提名不具，修善方便不具足故，名一闡提。佛性非是修善方便，眾生非具，以不具故，云何可斷？
【現代漢語翻譯】 現代漢語譯本：因此，我說病人如果遇到醫藥，或者沒有遇到醫藥，都不能痊癒。眾生也是這樣，發菩提心的人，如果遇到善友、諸佛菩薩，請教接受深奧的佛法，或者沒有遇到，最終都能成就。為什麼呢？因為他們能夠發起菩提心。就像郁單越（Uttarakuru，北俱盧洲，傳說中的樂土）的人，壽命是固定的。就像我所說，從須陀洹（Srotapanna，預流果，佛教修行第一果位）到辟支佛（Pratyekabuddha，緣覺，不依師教而自行開悟者），如果聽到善友、諸佛菩薩所說的深奧佛法，就能發起阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺，佛的智慧），如果沒有遇到諸佛菩薩聽聞深奧佛法，就不能發起阿耨多羅三藐三菩提心。就像不確定的壽命，因為九種因緣，就會中途夭折。就像那個病人，遇到醫藥病就能好，如果沒有遇到，病就不能好。所以我說，遇到佛菩薩聽聞深奧佛法就能發心，如果沒有遇到就不能發心。 就像我之前說的，如果遇到善友、諸佛菩薩，聽聞深奧佛法，或者沒有遇到，都不能發起菩提心，這是什麼意思呢？善男子！一闡提（Icchantika，斷善根者，不信佛法者）這類人，如果遇到善友、諸佛菩薩聽聞深奧佛法，或者沒有遇到，都不能脫離一闡提的心。為什麼呢？因為他們斷絕了善法。一闡提這類人也能獲得阿耨多羅三藐三菩提。為什麼呢？如果能夠發起菩提心，就不再稱為一闡提了。善男子！因為什麼緣故，說一闡提能獲得阿耨多羅三藐三菩提呢？一闡提這類人實際上不能獲得阿耨多羅三藐三菩提，就像壽命將盡的人，即使遇到良醫好藥，精心照料也不能痊癒。為什麼呢？因為壽命已經盡了。 善男子！一闡的意思是『信』，提的意思是『不具』，因為不具足信，所以稱為一闡提。佛性不是信，眾生不是不具足，因為不具足，怎麼能斷絕呢？一闡的意思是『善方便』，提的意思是『不具』，因為修習善方便不具足，所以稱為一闡提。佛性不是修習善方便，眾生不是不具足，因為不具足，怎麼能斷絕呢？
【English Translation】 English version: Therefore, I say that if a sick person encounters medicine or does not encounter medicine, they will not recover. It is the same with sentient beings. Those who generate the Bodhi mind, if they encounter good friends, Buddhas, and Bodhisattvas, and consult and receive profound Dharma, or if they do not encounter them, they will all eventually achieve enlightenment. Why is that? Because they are able to generate the Bodhi mind. It is like the people of Uttarakuru (a legendary land of happiness), whose lifespans are fixed. As I have said, from Srotapanna (stream-enterer, the first stage of Buddhist enlightenment) to Pratyekabuddha (a solitary Buddha, one who achieves enlightenment on their own), if they hear the profound Dharma spoken by good friends, Buddhas, and Bodhisattvas, they will generate the Anuttara-samyak-sambodhi mind (supreme perfect enlightenment, the wisdom of a Buddha). If they do not encounter Buddhas and Bodhisattvas and hear the profound Dharma, they will not be able to generate the Anuttara-samyak-sambodhi mind. It is like an uncertain lifespan, which can be cut short due to nine causes. Just as a sick person who encounters medicine will recover, and if they do not encounter it, they will not recover. Therefore, I say that encountering Buddhas and Bodhisattvas and hearing the profound Dharma enables one to generate the mind, and if one does not encounter them, one cannot generate the mind. As I said before, if one encounters good friends, Buddhas, and Bodhisattvas and hears the profound Dharma, or if one does not encounter them, one cannot generate the Bodhi mind. What does this mean? Good man! Those of the Icchantika (those who have severed their roots of goodness, those who do not believe in the Dharma) class, whether they encounter good friends, Buddhas, and Bodhisattvas and hear the profound Dharma, or whether they do not encounter them, they cannot escape the Icchantika mind. Why is that? Because they have severed their roots of goodness. Those of the Icchantika class can also attain Anuttara-samyak-sambodhi. Why is that? If they can generate the Bodhi mind, they are no longer called Icchantika. Good man! For what reason is it said that an Icchantika can attain Anuttara-samyak-sambodhi? Those of the Icchantika class cannot actually attain Anuttara-samyak-sambodhi, just as a person whose life is about to end cannot recover even if they encounter a good doctor and good medicine and are well cared for. Why is that? Because their life is at its end. Good man! 'Icchan' means 'belief,' and 'tika' means 'incomplete.' Because they do not have complete belief, they are called Icchantika. Buddha-nature is not belief, and sentient beings are not incomplete. Because it is not incomplete, how can it be severed? 'Icchan' means 'skillful means,' and 'tika' means 'incomplete.' Because their practice of skillful means is incomplete, they are called Icchantika. Buddha-nature is not the practice of skillful means, and sentient beings are not incomplete. Because it is not incomplete, how can it be severed?
一闡名進，提名不具，進不具故名一闡提。佛性非進，眾生非具，以不具故云何可斷？一闡名念，提名不具，念不具故名一闡提。佛性非念，眾生非具，以不具故云何可斷？一闡名定，提名不具，定不具故，名一闡提。佛性非定，眾生非具，以不具故云何可斷？一闡名慧，提名不具，慧不具故，名一闡提。佛性非慧，眾生非具，以不具故，云何可斷？一闡名無常善，提名不具。以無常善不具足故，名一闡提。佛性是常、非善非不善。何以故，善法要從方便而得。而是佛性，非方便得，是故非善。何故複名非不善耶？能得善果故，善果即是阿耨多羅三藐三菩提。又善法者生已得故，而是佛性非生已得，是故非善。以斷生得諸善法故，名一闡提。
「善男子！如汝所言，若一闡提有佛性者，云何不遮地獄之罪？善男子！一闡提中無有佛性。善男子！譬如有王，聞箜篌音，其聲清妙，心即耽著，喜樂愛念情無舍離，即告大臣：『如是妙音從何處出？』大臣答言：『如是妙音從箜篌出。』王復語言：『持是聲來。』爾時大臣即持箜篌置於王前，而作是言：『大王當知，此即是聲。』王語箜篌：『出聲，出聲！』而是箜篌聲亦不出。爾時大王即斷其絃聲亦不出，取其皮木悉皆析裂，推求其聲了不能得。爾時大王即瞋大臣：
【現代漢語翻譯】 現代漢語譯本： 所謂『一闡』，是指『進』（精進），但其名不具足，因為『進』不具足，所以稱為『一闡提』（斷善根者）。佛性並非『進』，眾生也並非『具』（具備），因為不具備，又怎麼能斷絕呢？所謂『一闡』，是指『念』（意念），但其名不具足，因為『念』不具足，所以稱為『一闡提』。佛性並非『念』，眾生也並非『具』，因為不具備，又怎麼能斷絕呢？所謂『一闡』，是指『定』（禪定），但其名不具足，因為『定』不具足，所以稱為『一闡提』。佛性並非『定』，眾生也並非『具』，因為不具備，又怎麼能斷絕呢？所謂『一闡』，是指『慧』（智慧），但其名不具足，因為『慧』不具足，所以稱為『一闡提』。佛性並非『慧』，眾生也並非『具』，因為不具備，又怎麼能斷絕呢？所謂『一闡』，是指『無常善』，但其名不具足。因為無常的善不具足，所以稱為『一闡提』。佛性是常住的，既非善也非不善。為什麼呢？因為善法要從方便法門才能得到。而佛性，不是通過方便法門得到的，所以不是善。為什麼又說它不是不善呢？因為它能得到善果，善果就是阿耨多羅三藐三菩提（無上正等正覺）。而且善法是生來就得到的，而佛性不是生來就得到的，所以不是善。因為斷絕了生來就得到的各種善法，所以稱為『一闡提』。 『善男子！』正如你所說，如果『一闡提』有佛性，為什麼不能免除地獄的罪業呢？『善男子！』『一闡提』中沒有佛性。『善男子！』譬如有一位國王，聽到箜篌（一種樂器）的聲音，那聲音清澈美妙，心中就迷戀上了，喜愛、快樂、愛念，情意無法舍離，就告訴大臣：『如此美妙的聲音是從哪裡發出來的？』大臣回答說：『如此美妙的聲音是從箜篌發出來的。』國王又說：『把這聲音拿來。』當時大臣就把箜篌放在國王面前，並說：『大王應當知道，這就是聲音。』國王對箜篌說：『出聲，出聲！』但是箜篌卻發不出聲音。當時國王就弄斷了琴絃，聲音也發不出來，把它的皮和木頭都拆開，想要找到聲音，卻完全找不到。當時國王就責怪大臣：
【English Translation】 English version: The term 『Icchantika』 (one who has cut off the roots of goodness) refers to 『progress』 (advancement), but its name is incomplete. Because 『progress』 is incomplete, it is called 『Icchantika.』 Buddha-nature is not 『progress,』 and sentient beings are not 『complete』 (possessing). Because it is incomplete, how can it be severed? The term 『Icchantika』 refers to 『thought』 (mindfulness), but its name is incomplete. Because 『thought』 is incomplete, it is called 『Icchantika.』 Buddha-nature is not 『thought,』 and sentient beings are not 『complete.』 Because it is incomplete, how can it be severed? The term 『Icchantika』 refers to 『samadhi』 (meditative concentration), but its name is incomplete. Because 『samadhi』 is incomplete, it is called 『Icchantika.』 Buddha-nature is not 『samadhi,』 and sentient beings are not 『complete.』 Because it is incomplete, how can it be severed? The term 『Icchantika』 refers to 『wisdom』 (prajna), but its name is incomplete. Because 『wisdom』 is incomplete, it is called 『Icchantika.』 Buddha-nature is not 『wisdom,』 and sentient beings are not 『complete.』 Because it is incomplete, how can it be severed? The term 『Icchantika』 refers to 『impermanent goodness,』 but its name is incomplete. Because impermanent goodness is incomplete, it is called 『Icchantika.』 Buddha-nature is permanent, neither good nor not-good. Why? Because good dharmas are obtained through skillful means. But Buddha-nature is not obtained through skillful means, therefore it is not good. Why is it also called not-not-good? Because it can attain good results, and the good result is Anuttara-samyak-sambodhi (supreme perfect enlightenment). Moreover, good dharmas are obtained at birth, but Buddha-nature is not obtained at birth, therefore it is not good. Because one has severed all good dharmas obtained at birth, one is called 『Icchantika.』 『Good man!』 As you have said, if an 『Icchantika』 has Buddha-nature, why can』t they avoid the suffering of hell? 『Good man!』 There is no Buddha-nature in an 『Icchantika.』 『Good man!』 It is like a king who hears the sound of a kōnghóu (a type of harp), the sound is clear and wonderful, and his heart becomes infatuated with it. He loves, enjoys, and cherishes it, unable to let go of his feelings. He then tells his minister: 『Where does this wonderful sound come from?』 The minister replies: 『This wonderful sound comes from the kōnghóu.』 The king then says: 『Bring me this sound.』 At that time, the minister places the kōnghóu before the king and says: 『Your Majesty should know, this is the sound.』 The king says to the kōnghóu: 『Make a sound, make a sound!』 But the kōnghóu does not make a sound. Then the king breaks the strings, and still no sound comes out. He tears apart its skin and wood, trying to find the sound, but he cannot find it at all. At that time, the king becomes angry with the minister:
『云何乃作如是妄語？』大臣白王：『夫取聲者，法不如是。應以眾緣，善巧方便，聲乃出耳。』眾生佛性亦復如是，無有住處，以善方便，故得可見，以可見故得阿耨多羅三藐三菩提。一闡提輩不見佛性，云何能遮三惡道罪？善男子！若一闡提信有佛性，當知是人不至三惡，是亦不名一闡提也。以不自信有佛性故即墮三惡，墮三惡故名一闡提。
「善男子！如汝所說，若乳無酪性，不應出酪。尼拘陀子無五丈性，則不應有五丈之質。愚癡之人作如是說，智者終不發如是言。何以故？以無性故。善男子！如其乳中有酪性者，不應復假眾緣力也。善男子！如水乳雜，臥至一月終不成酪。若以一渧頗求樹汁投之於中，即便成酪。若本有酪，何故待緣？眾生佛性亦復如是，假眾緣故則便可見，假眾緣故得成阿耨多羅三藐三菩提。若待眾緣然後成者即是無性，以無性故能得阿耨多羅三藐三菩提。善男子！以是義故，菩薩摩訶薩常贊人善，不訟彼缺，名質直心。複次善男子！云何菩薩質直心也？菩薩摩訶薩常不犯惡，設有過失即時懺悔，于師同學終不覆藏，慚愧自責不敢復作，于輕罪中生極重想。若人詰問，答言實犯。復問是罪為好不好？答言不好。復問是罪為善不善？答言不善。復問是罪是善果耶不善果耶？答言是罪，
【現代漢語翻譯】 現代漢語譯本：『你為何要說這種虛妄之語？』大臣對國王說：『獲取聲音的道理，並非如此。應當依靠眾多因緣，巧妙方便，聲音才能產生。』眾生的佛性也是如此，沒有固定的住處，通過善巧方便，才能被看見，因為能被看見，才能證得阿耨多羅三藐三菩提（無上正等正覺）。一闡提（斷善根的人）之輩看不見佛性，又怎能遮止三惡道（地獄、餓鬼、畜生）的罪業呢？善男子！如果一闡提相信有佛性，應當知道這個人不會墮入三惡道，這樣也不能稱之為一闡提了。因為不相信自己有佛性，所以就墮入三惡道，墮入三惡道所以才稱為一闡提。 『善男子！正如你所說，如果牛奶沒有酪的性質，就不應該產生酪。尼拘陀（榕樹）的種子沒有五丈高的性質，就不應該有五丈高的形體。愚癡的人會這樣說，有智慧的人終究不會說這樣的話。為什麼呢？因為沒有自性。善男子！如果牛奶中本來就有酪的性質，就不應該再借助眾多的因緣力量了。善男子！如果水和牛奶混合在一起，放置一個月最終也不會變成酪。如果把一滴頗求樹的汁液滴入其中，立刻就會變成酪。如果本來就有酪，為何還要等待因緣呢？眾生的佛性也是如此，藉助眾多的因緣才能被看見，藉助眾多的因緣才能成就阿耨多羅三藐三菩提。如果等待因緣然後才能成就，那就是沒有自性，因為沒有自性才能證得阿耨多羅三藐三菩提。善男子！因為這個道理，菩薩摩訶薩常常讚美人家的優點，不責備人家的缺點，這叫做質直心。再次，善男子！什麼是菩薩的質直心呢？菩薩摩訶薩常常不犯惡行，如果有了過失就立刻懺悔，對於師長和同學，終不隱瞞，慚愧自責，不敢再犯，對於輕微的罪過也產生極重的想法。如果有人詰問，就回答說確實犯了。再問這個罪過是好還是不好？回答說不好。再問這個罪過是善還是不善？回答說不善。再問這個罪過是善果還是不善果？回答說這個罪過，
【English Translation】 English version: 『Why do you speak such false words?』 The minister said to the king, 『The principle of obtaining sound is not like that. Sound arises through the combination of many causes and conditions, and skillful means.』 The Buddha-nature of sentient beings is also like this; it has no fixed abode. It is through skillful means that it can be seen, and because it can be seen, one can attain Anuttara-samyak-sambodhi (supreme perfect enlightenment). Those of the icchantika (those who have severed their roots of goodness) cannot see the Buddha-nature, so how can they prevent the sins of the three evil paths (hell, hungry ghosts, and animals)? Good man! If an icchantika believes in the existence of Buddha-nature, know that this person will not fall into the three evil paths, and thus cannot be called an icchantika. Because they do not believe in their own Buddha-nature, they fall into the three evil paths, and because they fall into the three evil paths, they are called icchantika. 『Good man! As you said, if milk does not have the nature of curd, it should not produce curd. If the seed of a nyagrodha (banyan) tree does not have the nature of being five fathoms tall, it should not have a form that is five fathoms tall. Foolish people speak like this, but wise people would never say such things. Why? Because it has no inherent nature. Good man! If milk inherently had the nature of curd, it would not need the power of many causes and conditions. Good man! If milk and water are mixed together and left for a month, it will not turn into curd. But if a drop of the juice of the palasha tree is added, it will immediately turn into curd. If curd was inherent, why would it need conditions? The Buddha-nature of sentient beings is also like this; it is seen through the combination of many causes and conditions, and through the combination of many causes and conditions, one attains Anuttara-samyak-sambodhi. If it is attained after waiting for conditions, then it has no inherent nature, and because it has no inherent nature, one can attain Anuttara-samyak-sambodhi. Good man! Because of this principle, Bodhisattva Mahasattvas always praise the good qualities of others and do not criticize their faults; this is called a straightforward mind. Furthermore, good man! What is the straightforward mind of a Bodhisattva? Bodhisattva Mahasattvas always avoid committing evil deeds, and if they have faults, they immediately repent. They never conceal their faults from their teachers and fellow practitioners. They feel ashamed and remorseful, and dare not repeat them. They regard even minor offenses as extremely serious. If someone questions them, they will admit that they have indeed committed the offense. If asked whether the offense is good or bad, they will answer that it is bad. If asked whether the offense is wholesome or unwholesome, they will answer that it is unwholesome. If asked whether the offense leads to wholesome or unwholesome results, they will answer that it is an offense,
實非善果。又問是罪誰之所造？將非諸佛、法、僧所作？答言非佛、法、僧，我所作也，乃是煩惱之所構集。以直心故信有佛性，信佛性故則不得名一闡提也。以直心故名佛弟子，若受眾生衣服飲食、臥具醫藥、種各千萬，不足為多，是名菩薩質直心也。
「云何菩薩修治于戒？菩薩摩訶薩受持禁戒，不為生天、不為恐怖，乃至不受狗戒、雞戒、牛戒、雉戒，不作破戒、不作缺戒、不作瑕戒、不作雜戒、不作聲聞戒，受持菩薩摩訶薩戒、尸羅波羅蜜戒、得具足戒，不生憍慢，是名菩薩修大涅槃具足第三戒。
「云何菩薩親近善友？菩薩摩訶薩常為眾生說于善道，不說惡道，說于惡道非善果報。善男子！我身即是一切眾生真善知識，是故能斷富伽羅婆羅門所有邪見。善男子！若有眾生親近我者，雖有生於地獄因緣，即得生天。如須那剎多等應墮地獄，以見我故，即得斷除地獄因緣，生於色天。雖有舍利弗、目犍連等，不名眾生真善知識。何以故？生一闡提心因緣故。善男子！我昔住于波羅㮏國時，舍利弗教二弟子，一觀白骨，一令數息。經歷多年各不得定，以是因緣即生邪見，言：『無涅槃、無漏之法，設其有者我應得之。何以故？我能善持所受戒故。』我于爾時，見是比丘生此邪心，喚舍利弗而呵責之：
【現代漢語翻譯】 現代漢語譯本 並非善果。又問：這罪是誰造成的？難道是諸佛（Buddha，覺悟者）、法（Dharma，佛法）、僧（Sangha，僧團）所為嗎？回答說：不是佛、法、僧，是我自己所造，乃是煩惱聚集的結果。因為有正直的心，所以相信有佛性（Buddha-nature，成佛的潛能），因為相信佛性，所以不被稱作一闡提（Icchantika，斷絕善根的人）。因為有正直的心，所以被稱為佛弟子。如果接受眾生給予的衣服、飲食、臥具、醫藥，即使種類多達千萬，也不算多，這叫做菩薩（Bodhisattva，追求覺悟的修行者）的質直心。 『菩薩如何修持戒律？菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）受持禁戒，不是爲了昇天，也不是因為恐懼，甚至不接受狗戒、雞戒、牛戒、雉戒，不做破戒、缺戒、瑕戒、雜戒、聲聞戒（Sravaka-yana，小乘戒律），受持菩薩摩訶薩戒、尸羅波羅蜜（Sila-paramita，持戒波羅蜜）戒，得到具足戒，不生驕慢，這叫做菩薩修大涅槃（Maha-Nirvana，大解脫）具足的第三戒。 『菩薩如何親近善友？菩薩摩訶薩常常為眾生宣說善道，不說惡道，因為惡道不會帶來善果。善男子！我自身就是一切眾生真正的善知識，所以能夠斷除富伽羅（Pudgala，補特伽羅，靈魂）婆羅門（Brahmana，婆羅門教徒）的所有邪見。善男子！如果有眾生親近我，即使有墮入地獄的因緣，也能因此昇天。比如須那剎多（Sunaksatra，佛陀的侍者）等人本應墮入地獄，因為見到我，就斷除了地獄的因緣，升到色界天。即使是舍利弗（Sariputra，佛陀的十大弟子之一）、目犍連（Maudgalyayana，佛陀的十大弟子之一）等人，也不能稱為眾生真正的善知識。為什麼呢？因為他們會生起一闡提的心。善男子！我以前住在波羅㮏（Varanasi，古印度城市）國時，舍利弗教導兩個弟子，一個觀白骨，一個數息。經過多年，他們都沒有得到禪定，因此生起邪見，說：『沒有涅槃、沒有無漏之法，如果有的話，我應該能得到。為什麼呢？因為我能很好地持守所受的戒律。』我當時看到這兩個比丘生起這種邪心，就呵斥舍利弗說：
【English Translation】 English version It is not a good result. Furthermore, it is asked: Who created this sin? Was it done by the Buddhas (Buddha, the awakened one), the Dharma (Dharma, the teachings), or the Sangha (Sangha, the monastic community)? The answer is: Not by the Buddhas, the Dharma, or the Sangha, but by myself. It is the result of the accumulation of afflictions. Because of having a straightforward mind, one believes in Buddha-nature (Buddha-nature, the potential for Buddhahood). Because of believing in Buddha-nature, one is not called an Icchantika (Icchantika, one who has severed their roots of goodness). Because of having a straightforward mind, one is called a disciple of the Buddha. If one receives clothing, food, bedding, and medicine from sentient beings, even if there are tens of millions of kinds, it is not too much. This is called the straightforward mind of a Bodhisattva (Bodhisattva, a being who seeks enlightenment). 'How does a Bodhisattva cultivate precepts? A Bodhisattva-Mahasattva (Bodhisattva-Mahasattva, a great Bodhisattva) upholds the precepts, not for the sake of being reborn in heaven, nor out of fear, and does not even accept dog precepts, chicken precepts, cow precepts, or pheasant precepts. They do not commit broken precepts, deficient precepts, flawed precepts, mixed precepts, or Sravaka-yana (Sravaka-yana, Hinayana precepts). They uphold the Bodhisattva-Mahasattva precepts, the Sila-paramita (Sila-paramita, the perfection of morality) precepts, and attain the complete precepts. They do not give rise to arrogance. This is called the third precept of a Bodhisattva's cultivation of great Nirvana (Maha-Nirvana, great liberation).' 'How does a Bodhisattva associate with good friends? A Bodhisattva-Mahasattva always speaks of the good path to sentient beings, not the evil path, because the evil path does not bring good results. Good man! My own body is the true good teacher for all sentient beings. Therefore, I am able to cut off all the wrong views of the Pudgala (Pudgala, soul) Brahmins (Brahmana, followers of Brahmanism). Good man! If sentient beings associate with me, even if they have the causes for falling into hell, they will be reborn in heaven. For example, Sunaksatra (Sunaksatra, the Buddha's attendant) and others should have fallen into hell, but because they saw me, they cut off the causes for hell and were reborn in the realm of form. Even Sariputra (Sariputra, one of the Buddha's ten great disciples) and Maudgalyayana (Maudgalyayana, one of the Buddha's ten great disciples) and others cannot be called true good teachers for sentient beings. Why? Because they give rise to the mind of an Icchantika. Good man! When I was living in the country of Varanasi (Varanasi, an ancient Indian city), Sariputra taught two disciples, one to contemplate white bones and the other to count breaths. After many years, they did not attain samadhi (samadhi, meditative concentration). Therefore, they gave rise to wrong views, saying: 'There is no Nirvana, no undefiled Dharma. If there were, I should have attained it. Why? Because I am able to uphold the precepts I have received well.' At that time, when I saw these two monks give rise to this wrong mind, I rebuked Sariputra, saying:
『汝不善教，云何乃為是二弟子顛倒說法？汝二弟子其性各異，一主浣衣，一是金師。金師之子應教數息，浣衣之人應教骨觀。以汝錯教，令是二人生於惡邪。』我于爾時為是二人如應說法，二人聞已得阿羅漢果。是故我為一切眾生真善知識，非舍利弗、目犍連等。若使眾生有極重結，得遇我者，我以方便即為斷之。如我弟難陀有極重欲，我以種種善巧方便而為除斷。鴦掘魔羅有重瞋恚，以見我故瞋恚即息。阿阇世王有重愚癡，以見我故癡心即滅。如婆熙伽長者于無量劫修習成就極重煩惱，以見我故即便斷滅。設有弊惡廝下之人親近於我作弟子者，以是因緣，一切人天恭敬愛念。尸利鞠多邪見熾盛，因見我故，邪見即滅。因見我故，斷地獄因，作生天緣，如氣噓旃陀羅。命垂終時，因見我故，還得壽命，如憍尸迦。狂心錯亂，因見我故，還得本心，如瘦瞿曇彌。屠家之子，常修惡業，以見我故，即便舍離，如闡提比丘。因見我故，寧捨身命，不毀禁戒，如草系比丘。以是義故，阿難比丘說半梵行名善知識，我言不爾，具足梵行乃名善知識。是名菩薩修大涅槃，具足第四親善知識。
「云何菩薩具足多聞？菩薩摩訶薩為大涅槃，十二部經書寫、讀誦、分別解說，是名菩薩具足多聞。除十一部，惟毗佛略，受持讀誦
【現代漢語翻譯】 現代漢語譯本：'你教導不善，為何對這兩個弟子說顛倒的法？你這兩個弟子的根性各不相同，一個主要負責洗衣，一個是金匠。金匠的兒子應該教他數息觀，洗衣的人應該教他骨觀。因為你教錯了，導致這兩個人產生了邪見。'當時我為這二人如理如法地說法，二人聽聞后都證得了阿羅漢果。因此，我是所有眾生的真正善知識，而不是舍利弗（智慧第一的佛陀弟子）、目犍連（神通第一的佛陀弟子）等人。如果眾生有極重的煩惱結縛，遇到我，我就會用方便法門為他們斷除。比如我的弟弟難陀（佛陀的堂弟，以貪慾著稱）有極重的貪慾，我用各種善巧方便為他斷除。鴦掘魔羅（殺人魔王，后被佛陀感化）有極重的嗔恚，因為見到我，嗔恚就平息了。阿阇世王（古印度摩揭陀國國王，因弒父而受苦）有極重的愚癡，因為見到我，癡心就消滅了。像婆熙伽長者，在無量劫中修習成就了極重的煩惱，因為見到我，就立即斷滅了。即使有卑劣下賤的人親近我做弟子，因為這個因緣，一切人天都會恭敬愛念他們。尸利鞠多（外道，后皈依佛陀）的邪見非常熾盛，因為見到我，邪見就消滅了。因為見到我，斷除了地獄的因，種下了生天的緣，就像氣息吹拂旃陀羅（印度種姓制度中的賤民）。壽命將盡時，因為見到我，還能恢復壽命，就像憍尸迦（帝釋天）。狂心錯亂，因為見到我，還能恢復本心，就像瘦瞿曇彌（佛陀姨母，后出家）。屠夫的兒子，常常修習惡業，因為見到我，就立即舍離了惡業，就像闡提比丘（斷善根的比丘）。因為見到我，寧願捨棄生命，也不毀壞戒律，就像草系比丘（以草繫腰的比丘）。因為這個道理，阿難比丘（佛陀十大弟子之一，以多聞著稱）說半梵行名為善知識，我說不是這樣，具足梵行才名為善知識。這叫做菩薩修習大涅槃，具足第四種親近善知識的條件。 「菩薩如何具足多聞？菩薩摩訶薩爲了大涅槃，書寫、讀誦、分別解說十二部經典，這叫做菩薩具足多聞。除了十一部，只受持讀誦毗佛略（佛陀所說經的略本）
【English Translation】 English version: 'You are not good at teaching, why do you give inverted teachings to these two disciples? The natures of your two disciples are different. One is mainly responsible for washing clothes, and the other is a goldsmith. The goldsmith's son should be taught to practice mindfulness of breathing, and the person who washes clothes should be taught to practice contemplation of the bones. Because you taught them incorrectly, it caused these two people to develop wrong views.' At that time, I taught these two people according to the Dharma, and after hearing it, both of them attained the fruit of Arhatship. Therefore, I am a true good teacher for all sentient beings, not Shariputra (the Buddha's disciple known for wisdom), Maudgalyayana (the Buddha's disciple known for supernatural powers), and others. If sentient beings have extremely heavy fetters of afflictions, and they encounter me, I will use skillful means to cut them off. For example, my brother Nanda (the Buddha's cousin, known for his lust) had extremely heavy lust, and I used various skillful means to remove it for him. Angulimala (a serial killer who was later converted by the Buddha) had extremely heavy anger, and because he saw me, his anger subsided. King Ajatashatru (the king of Magadha in ancient India, who suffered for killing his father) had extremely heavy ignorance, and because he saw me, his ignorance was extinguished. Like the elder Vahika, who had cultivated extremely heavy afflictions for countless kalpas, because he saw me, they were immediately cut off. Even if there are lowly and despicable people who become my disciples, because of this cause, all humans and devas will respect and love them. Shrikuta (a heretic who later converted to Buddhism) had extremely strong wrong views, and because he saw me, his wrong views were extinguished. Because he saw me, he cut off the cause of hell and planted the cause of being born in heaven, like the breath that blows on a Chandala (an untouchable in the Indian caste system). When his life was about to end, because he saw me, he regained his life, like Kausika (Indra). His mind was confused and disordered, and because he saw me, he regained his original mind, like Kisa Gotami (the Buddha's aunt, who later became a nun). The son of a butcher, who often practiced evil deeds, because he saw me, immediately abandoned his evil deeds, like the Chandala Bhikkhu (a monk who had cut off his roots of goodness). Because he saw me, he would rather give up his life than break the precepts, like the grass-tied Bhikkhu (a monk who tied his waist with grass). Because of this reason, Ananda Bhikkhu (one of the Buddha's ten great disciples, known for his extensive learning) said that half of the Brahmacarya is called a good teacher, but I say it is not so, only one who has fully practiced the Brahmacarya is called a good teacher. This is called the Bodhisattva cultivating great Nirvana, fulfilling the fourth condition of being close to a good teacher. How does a Bodhisattva fulfill the condition of extensive learning? A Bodhisattva Mahasattva, for the sake of great Nirvana, writes, recites, and explains the twelve divisions of scriptures. This is called a Bodhisattva fulfilling the condition of extensive learning. Except for the eleven divisions, only the Vibhūta (a concise version of the Buddha's teachings) is received, upheld, and recited.
、書寫解說，亦名菩薩具足多聞。除十二部經，若能受持是大涅槃微妙經典，書寫讀誦、分別解說，是名菩薩具足多聞。除是經典具足全體，若能受持一四句偈；復除是偈，若能受持如來常住、性無變易，是名菩薩具足多聞。復除是事，若知如來常不說法，亦名菩薩具足多聞。何以故？法無性故。如來雖說一切諸法，常無所說。是名菩薩修大涅槃，成就第五具足多聞。
「善男子！若有善男子、善女人，為大涅槃具足成就如是五事，難作能作、難忍能忍、難施能施。云何菩薩難作能作？若聞有人食一胡麻得阿耨多羅三藐三菩提者，信是語故，乃至無量阿僧祇劫常食一麻。若聞入火得阿耨多羅三藐三菩提者，于無量劫在阿鼻地獄入熾火聚，是名菩薩難作能作。云何菩薩難忍能忍？若聞受苦、手杖刀石斫打因緣，得大涅槃，即于無量阿僧祇劫身具受之，不以為苦，是名菩薩難忍能忍。云何菩薩難施能施？若聞能以國城、妻子、頭目髓腦，惠施於人，得阿耨多羅三藐三菩提者，即于無量阿僧祇劫，以其所有國城、妻子、頭目髓腦，惠施於人，是名菩薩難施能施。菩薩雖復難作能作，終不念言是我所作；難施能施，亦復如是。善男子！譬如父母惟有一子，愛之甚重，以好衣裳、上妙甘膳，隨時將養，令無所乏。其子若於
【現代漢語翻譯】 現代漢語譯本：書寫解說，也稱為菩薩具足多聞。除了十二部經之外，如果能夠受持這部《大涅槃》微妙經典，書寫、讀誦、分別解說，這稱為菩薩具足多聞。除了這部經典全部內容，如果能夠受持其中一個四句偈；再除去這個偈，如果能夠受持如來常住、本性不變，這稱為菩薩具足多聞。再除去這件事，如果知道如來常常不說法，也稱為菩薩具足多聞。為什麼呢？因為法沒有自性。如來雖然說一切諸法，但常常沒有說任何法。這稱為菩薩修習大涅槃，成就第五種具足多聞。 『善男子！如果有善男子、善女人，爲了大涅槃具足成就這五件事，難做能做、難忍能忍、難施能施。什麼是菩薩難做能做？如果聽到有人說吃一粒芝麻就能得到阿耨多羅三藐三菩提（無上正等正覺），因為相信這句話，乃至無量阿僧祇劫（極長的時間單位）都常吃一粒芝麻。如果聽到進入火中就能得到阿耨多羅三藐三菩提，就在無量劫中於阿鼻地獄（最苦的地獄）進入熾熱的火堆，這稱為菩薩難做能做。什麼是菩薩難忍能忍？如果聽到承受痛苦、手杖刀石的砍打因緣，就能得到大涅槃，就於無量阿僧祇劫中身體承受這些，不認為苦，這稱為菩薩難忍能忍。什麼是菩薩難施能施？如果聽到能夠把國城、妻子、頭目髓腦，佈施給別人，就能得到阿耨多羅三藐三菩提，就於無量阿僧祇劫中，把自己所有的國城、妻子、頭目髓腦，佈施給別人，這稱為菩薩難施能施。菩薩雖然難做能做，最終不認為這是自己所做；難施能施，也是這樣。善男子！譬如父母只有一個孩子，非常愛他，用好的衣服、上等的美味佳餚，隨時照顧他，讓他什麼都不缺。如果這個孩子對父母說：』
【English Translation】 English version: Explaining through writing is also called a Bodhisattva's complete learning. Besides the twelve divisions of scriptures, if one can uphold this subtle classic of the 'Great Nirvana', writing, reciting, and explaining it, this is called a Bodhisattva's complete learning. Besides the entire content of this classic, if one can uphold a four-line verse within it; further, besides this verse, if one can uphold that the Tathagata (Buddha) is permanent and his nature is unchangeable, this is called a Bodhisattva's complete learning. Further, besides this matter, if one knows that the Tathagata does not always preach, this is also called a Bodhisattva's complete learning. Why? Because the Dharma (teachings) has no inherent nature. Although the Tathagata speaks of all Dharmas, he is always without speaking. This is called a Bodhisattva cultivating the Great Nirvana, achieving the fifth complete learning. 『Good man! If there are good men or good women, for the sake of the Great Nirvana, to fully accomplish these five things, doing what is difficult to do, enduring what is difficult to endure, and giving what is difficult to give. What is a Bodhisattva doing what is difficult to do? If one hears that someone who eats one sesame seed can attain Anuttara-samyak-sambodhi (supreme enlightenment), because of believing this, even for countless asamkhya kalpas (extremely long periods of time), one would always eat one sesame seed. If one hears that entering fire can attain Anuttara-samyak-sambodhi, then for countless kalpas, in Avici hell (the most painful hell), one would enter a blazing fire, this is called a Bodhisattva doing what is difficult to do. What is a Bodhisattva enduring what is difficult to endure? If one hears that by enduring suffering, being struck by sticks, knives, and stones, one can attain the Great Nirvana, then for countless asamkhya kalpas, one would endure these with one's body, not considering it suffering, this is called a Bodhisattva enduring what is difficult to endure. What is a Bodhisattva giving what is difficult to give? If one hears that by giving away one's kingdom, wife, children, head, eyes, marrow, and brain to others, one can attain Anuttara-samyak-sambodhi, then for countless asamkhya kalpas, one would give away all one's kingdom, wife, children, head, eyes, marrow, and brain to others, this is called a Bodhisattva giving what is difficult to give. Although a Bodhisattva does what is difficult to do, ultimately one does not think that it is what one has done; giving what is difficult to give is also like this. Good man! For example, parents have only one child, they love him very much, with good clothes, and the best delicious food, they take care of him at all times, making sure he lacks nothing. If this child says to his parents:』
是父母所，生輕慢心，惡口罵辱。父母愛故不生瞋恨，亦不念言我與是兒衣服飲食。菩薩摩訶薩亦復如是，視諸眾生猶如一子，若子遇病父母亦病，為求醫藥勤而療之，病既差已，終不生念，我為是兒療治病苦。菩薩亦爾，見諸眾生遇煩惱病，生愛念心而為說法，以聞法故諸煩惱斷，煩惱斷已終不念言，我為眾生斷諸煩惱。若生此念，終不得成阿耨多羅三藐三菩提。惟作是念，無一眾生我為說法，令斷煩惱。菩薩摩訶薩于諸眾生不瞋不喜。何以故？善能修習空三昧故。菩薩若修空三昧者，當於誰所生瞋生喜？善男子！譬如山林猛火所焚，若人斫伐或為水漂，而是林木當於誰所生瞋生喜？菩薩摩訶薩亦復如是，于諸眾生無瞋無喜。何以故？修空三昧故。」
爾時光明遍照高貴德王菩薩摩訶薩白佛言：「世尊！一切諸法，性自空耶？空空故空。若性自空者，不應修空，然後見空。云何如來言以修空而見空也？若性自不空，雖復修空，不能令空。」
「善男子！一切諸法性本自空。何以故？一切法性不可得故。善男子！色性不可得。云何色性？色性者，非地、水、火、風，不離地、水、火、風，非青黃赤白，不離青黃赤白，非有非無，云何當言色有自性？以性不可得，故說為空。一切諸法亦復如是，以相似相續
【現代漢語翻譯】 現代漢語譯本：如果父母對子女產生輕慢之心，惡語謾罵侮辱，父母因為愛子女的緣故不會產生嗔恨，也不會記掛著說我給了這個孩子衣服和食物。菩薩摩訶薩也是這樣，看待一切眾生如同自己的孩子，如果孩子生病，父母也會感到痛苦，爲了給孩子求醫問藥而勤勞地治療，病好之後，也不會記掛著說我為這個孩子治療了病痛。菩薩也是這樣，看到眾生被煩惱所困擾，生起愛憐之心而為他們說法，因為聽聞佛法，眾生的煩惱得以斷除，煩惱斷除之後，也不會記掛著說我為眾生斷除了煩惱。如果產生這樣的念頭，最終不能成就阿耨多羅三藐三菩提（無上正等正覺）。只是這樣想，沒有一個眾生是我為他說法，令其斷除煩惱。菩薩摩訶薩對於一切眾生不嗔恨也不歡喜。為什麼呢？因為善於修習空三昧（證悟空性的禪定）的緣故。菩薩如果修習空三昧，又會對誰產生嗔恨和歡喜呢？善男子！譬如山林被猛火焚燒，如果有人砍伐或者被水沖走，這些林木又會對誰產生嗔恨和歡喜呢？菩薩摩訶薩也是這樣，對於一切眾生沒有嗔恨也沒有歡喜。為什麼呢？因為修習空三昧的緣故。」 當時，光明遍照高貴德王菩薩摩訶薩（菩薩名號）對佛說：「世尊！一切諸法的本性本來就是空嗎？因為空所以才是空。如果本性本來就是空，就不應該通過修習空才能見到空。為什麼如來說通過修習空才能見到空呢？如果本性本來就不空，即使修習空，也不能使它變成空。」 「善男子！一切諸法的本性本來就是空。為什麼呢？因為一切法的本性都不可得。善男子！色的本性不可得。什麼是色的本性呢？色的本性不是地、水、火、風，也不離地、水、火、風，不是青、黃、赤、白，也不離青、黃、赤、白，非有非無，怎麼能說色有自性呢？因為本性不可得，所以說它是空。一切諸法也是這樣，以相似相續
【English Translation】 English version: If parents have a contemptuous heart towards their children, and scold and insult them with harsh words, the parents, because of their love for their children, will not generate anger, nor will they remember saying that they gave this child clothes and food. Bodhisattva Mahasattvas (great enlightened beings) are also like this, viewing all sentient beings as their own children. If a child becomes ill, the parents will also feel pain, and will diligently seek medicine and treatment for the child. After the child recovers, they will not remember saying that they treated the child's illness. Bodhisattvas are also like this, seeing sentient beings afflicted by the illness of afflictions, they generate a heart of love and compassion and teach them the Dharma. Because of hearing the Dharma, the afflictions of sentient beings are severed. After the afflictions are severed, they will not remember saying that they severed the afflictions of sentient beings. If such a thought arises, they will ultimately not attain Anuttara-samyak-sambodhi (supreme perfect enlightenment). They only think that there is not a single sentient being for whom I teach the Dharma, causing them to sever their afflictions. Bodhisattva Mahasattvas do not generate anger or joy towards any sentient beings. Why is this? Because they are skilled in cultivating the Samadhi (meditative absorption) of emptiness. If a Bodhisattva cultivates the Samadhi of emptiness, towards whom would they generate anger or joy? Good man! For example, if a mountain forest is burned by a fierce fire, or if someone cuts it down or it is washed away by water, towards whom would these trees generate anger or joy? Bodhisattva Mahasattvas are also like this, they have neither anger nor joy towards any sentient beings. Why is this? Because they cultivate the Samadhi of emptiness. At that time, Bodhisattva Mahasattva Light-Illuminating Noble Virtue King (name of a Bodhisattva) said to the Buddha, 'World Honored One! Are all dharmas (phenomena) inherently empty? Because of emptiness, they are empty. If they are inherently empty, one should not have to cultivate emptiness in order to see emptiness. Why does the Tathagata (Buddha) say that one sees emptiness through cultivating emptiness? If they are not inherently empty, even if one cultivates emptiness, one cannot make them empty.' 'Good man! All dharmas are inherently empty. Why is this? Because the nature of all dharmas is unattainable. Good man! The nature of form is unattainable. What is the nature of form? The nature of form is not earth, water, fire, or wind, nor is it separate from earth, water, fire, or wind. It is not blue, yellow, red, or white, nor is it separate from blue, yellow, red, or white. It is neither existent nor non-existent. How can one say that form has a self-nature? Because its nature is unattainable, it is said to be empty. All dharmas are also like this, with similar continuity.'
故，凡夫見已，說言諸法性不空寂。菩薩摩訶薩具足五事，是故見法性本空寂。善男子！若有沙門及婆羅門，見一切法性不空者，當知是人，非是沙門、非婆羅門，不得修習般若波羅蜜，不得入于大般涅槃，不得現見諸佛菩薩，是魔眷屬。善男子！一切諸法，性本自空，亦因菩薩修習空故，見諸法空。善男子！如一切法性無常故，滅能滅之。若非無常，滅不能滅。有為之法有生相故生能生之，有滅相故滅能滅之。一切諸法有苦相故，苦能令苦。善男子！如鹽性咸能咸異物，石蜜性甘能甘異物，苦酒性酢能酢異物，姜本性辛能辛異物，訶梨勒苦能苦異物，庵羅果醈能醈異物，毒效能害令異物害，甘露之性令人不死，若合異物亦能不死。菩薩修空亦復如是，以修空故，見一切法性皆空寂。」
光明遍照高貴德王菩薩復作是言：「世尊！若鹽能令非咸作咸，修空三昧若如是者，當知是定非善、非妙，其性顛倒。若空三昧惟見空者，定是無法，為何所見？」
「善男子！是空三昧見不空法，能令空寂，然非顛倒。如鹽非咸作咸，是空三昧亦復如是，不空作空。善男子！貪是有性，非是空性。貪若是空，眾生不應以是因緣墮于地獄；若墮地獄，云何貪性當是空耶？善男子！色性是有。何等色性？所謂顛倒。以顛倒故
【現代漢語翻譯】 現代漢語譯本：因此，凡夫俗子看到（諸法）后，會說諸法的自性不是空寂的。菩薩摩訶薩具備五種條件，因此能見到諸法的自性本是空寂的。善男子！如果有沙門（出家修行者）或婆羅門（祭司），見到一切法的自性不是空性的，應當知道這個人，不是真正的沙門，也不是真正的婆羅門，不能修習般若波羅蜜（以智慧到達彼岸），不能進入大般涅槃（徹底的解脫），不能親眼見到諸佛菩薩，是魔的眷屬。善男子！一切諸法的自性本來就是空性的，也因為菩薩修習空性的緣故，才能見到諸法是空性的。善男子！就像一切諸法的自性是無常的，所以滅才能滅除（事物）。如果不是無常的，滅就不能滅除（事物）。有為法（因緣和合而生的事物）有生相，所以生能生起（事物），有滅相，所以滅能滅除（事物）。一切諸法有苦相，所以苦能使（眾生）感到痛苦。善男子！就像鹽的自性是鹹的，能使其他東西變咸；石蜜的自性是甜的，能使其他東西變甜；苦酒的自性是酸的，能使其他東西變酸；姜的自性是辛辣的，能使其他東西變辛辣；訶梨勒（一種藥材）的自性是苦的，能使其他東西變苦；庵羅果（一種水果）的自性是澀的，能使其他東西變澀；毒的自性是害人的，能使其他東西受害；甘露的自性是使人不死的，如果和其他東西混合也能使人不死的。菩薩修習空性也是這樣，因為修習空性的緣故，能見到一切法的自性都是空寂的。 光明遍照高貴德王菩薩又說：『世尊！如果鹽能使不是鹹的東西變成鹹的，修習空三昧（通過禪定修習空性）如果像這樣，應當知道這種禪定不是好的，不是微妙的，它的自性是顛倒的。如果空三昧只是見到空，那一定是沒有任何東西，又見到什麼呢？』 『善男子！這種空三昧能見到不是空性的法，能使它變成空寂的，但不是顛倒的。就像鹽不是把不是鹹的東西變成鹹的，空三昧也是這樣，不是把不是空性的東西變成空性的。善男子！貪是有自性的，不是空性的。如果貪是空性的，眾生就不應該因為貪而墮入地獄；如果墮入地獄，怎麼能說貪的自性是空性的呢？善男子！色的自性是有。什麼是色的自性呢？就是顛倒。因為顛倒的緣故，
【English Translation】 English version: Therefore, ordinary people, having seen (the dharmas), say that the nature of dharmas is not empty and still. Bodhisattva Mahasattvas, possessing five qualities, therefore see that the nature of dharmas is originally empty and still. Good man! If there are Shramanas (ascetics) or Brahmins (priests) who see that the nature of all dharmas is not empty, know that these people are not true Shramanas, nor true Brahmins, they cannot practice Prajna Paramita (perfection of wisdom), cannot enter into Maha Nirvana (great liberation), cannot directly see all Buddhas and Bodhisattvas, they are the retinue of Mara (demon). Good man! The nature of all dharmas is originally empty, and it is also because Bodhisattvas practice emptiness that they can see that all dharmas are empty. Good man! Just as the nature of all dharmas is impermanent, therefore cessation can extinguish (things). If it were not impermanent, cessation could not extinguish (things). Conditioned dharmas (things arising from causes and conditions) have the characteristic of arising, therefore arising can give rise to (things), and have the characteristic of ceasing, therefore cessation can extinguish (things). All dharmas have the characteristic of suffering, therefore suffering can cause (beings) to feel pain. Good man! Just as the nature of salt is salty and can make other things salty; the nature of rock candy is sweet and can make other things sweet; the nature of bitter wine is sour and can make other things sour; the nature of ginger is spicy and can make other things spicy; the nature of Haritaki (a medicinal herb) is bitter and can make other things bitter; the nature of Amra fruit (a type of fruit) is astringent and can make other things astringent; the nature of poison is harmful and can cause other things to be harmed; the nature of nectar is to make one immortal, and if mixed with other things, it can also make one immortal. Bodhisattvas practice emptiness in the same way, because of practicing emptiness, they can see that the nature of all dharmas is empty and still. Bodhisattva King of Noble Virtue, whose light shines everywhere, then said: 'World Honored One! If salt can make what is not salty become salty, and if the practice of the Samadhi of Emptiness (meditative absorption on emptiness) is like this, then know that this Samadhi is not good, not wonderful, its nature is inverted. If the Samadhi of Emptiness only sees emptiness, then it must be nothing, so what is being seen?' 'Good man! This Samadhi of Emptiness sees what is not empty and can make it empty and still, but it is not inverted. Just as salt does not make what is not salty become salty, the Samadhi of Emptiness is also like this, it does not make what is not empty become empty. Good man! Greed has a nature, it is not empty. If greed were empty, sentient beings should not fall into hell because of greed; if they fall into hell, how can the nature of greed be empty? Good man! The nature of form exists. What is the nature of form? It is called inversion. Because of inversion,
，眾生生貪。若是色性非顛倒者，云何能令眾生生貪？以生貪故，當知色性非不是有。以是義故，修空三昧非顛倒也。善男子！一切凡夫，若見女人即生女相。菩薩不爾，雖見女人不生女相，以不生相貪則不生，貪不生故非顛倒也。以世間人見有女相故，菩薩隨說言有女人。若見男時，說言是女，則是顛倒。是故我為阇提說言：『汝婆羅門，若以晝為夜，是即顛倒。以夜為晝是亦顛倒。』晝為晝相，夜為夜相，云何顛倒？善男子！一切菩薩住九地者，見法有性，以是見故，不見佛性，若見佛性，則不復見一切法性。以修如是空三昧故，不見法性，以不見故，則見佛性。諸佛菩薩有二種說：一者有性，二者無性。為眾生故說有法性，為諸賢聖說無法性。為不空者見法空故，修空三昧，令得見空。無法性者亦修空，故空。以是義故，修空見空。善男子！汝言見空，空是無法，為何所見者？善男子！如是，如是，菩薩摩訶薩實無所見。無所見者即無所有，無所有者即一切法。菩薩摩訶薩修大涅槃，於一切法悉無所見。若有見者不見佛性，不能修習般若波羅蜜，不得入于大般涅槃，是故菩薩見一切法性無所有。善男子！菩薩不但因見三昧而見空也，般若波羅蜜亦空，禪波羅蜜亦空，毗梨耶波羅蜜亦空，羼提波羅蜜亦空，尸波羅
{ "translations": [ "現代漢語譯本：眾生因此產生貪慾。如果色（rupa）的本性不是顛倒的，怎麼能使眾生產生貪慾呢？因為產生了貪慾，應當知道色（rupa）的本性並非不存在。基於這個道理，修習空三昧（sunyata-samadhi）不是顛倒的。善男子！一切凡夫，如果見到女人就會產生女相（stri-samjna）。菩薩不是這樣，即使見到女人也不會產生女相，因為不產生相貪，貪慾就不會產生，貪慾不產生就不是顛倒的。因為世間人見到有女相，菩薩隨順世間說法說有女人。如果見到男人時，說這是女人，那就是顛倒。因此，我為阇提（Jati）說：『你婆羅門，如果把白天當作夜晚，這就是顛倒。把夜晚當作白天，這也是顛倒。』白天是白天的相，夜晚是夜晚的相，怎麼會是顛倒呢？善男子！一切住在九地（navabhumi）的菩薩，見到法（dharma）有自性（svabhava），因為這種見解，所以見不到佛性（buddha-dhatu）。如果見到佛性，就不會再見到一切法的自性。因為修習這樣的空三昧，所以見不到法性，因為見不到，就能見到佛性。諸佛菩薩有兩種說法：一是說有自性，二是說無自性。爲了眾生，說有法性；爲了賢聖，說無法性。爲了讓不執著于空的人見到法空，修習空三昧，使他們能夠見到空。沒有自性的人也修習空，所以是空。基於這個道理，修習空而見到空。善男子！你說見到空，空是無法，那麼見到的是什麼呢？善男子！是這樣的，是這樣的，菩薩摩訶薩實際上沒有見到任何東西。沒有見到任何東西就是沒有所有，沒有所有就是一切法。菩薩摩訶薩修習大涅槃（maha-nirvana），對於一切法都沒有任何見解。如果有見解就見不到佛性，不能修習般若波羅蜜（prajna-paramita），不能進入大般涅槃，所以菩薩見到一切法的自性都是無所有的。善男子！菩薩不僅僅因為見到三昧（samadhi）而見到空，般若波羅蜜也是空，禪波羅蜜（dhyana-paramita）也是空，毗梨耶波羅蜜（virya-paramita）也是空，羼提波羅蜜（ksanti-paramita）也是空，尸波羅蜜（sila-paramita）也是空。", "現代漢語譯本：蜜亦空，檀波羅蜜亦空。以是義故，菩薩摩訶薩不見一切法，不見一切法故，則見佛性。善男子！如汝所問，菩薩摩訶薩云何修空三昧？善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故，則見佛性。善男子！菩薩摩訶薩修空三昧時，不見一切法，不見一切法故
蜜亦空，檀波羅蜜亦空，色亦空、眼亦空、識亦空，如來亦空、大般涅槃亦空，是故菩薩見一切法皆悉是空。是故我在迦毗羅城告阿難言：『汝莫愁惱悲泣啼哭。』阿難即言：『如來世尊！我今眷屬悉皆死喪，云何當得不愁啼耶？如來與我俱生此城，俱同釋種，親戚眷屬，云何如來獨不愁惱，光顏更顯？』善男子！我復告言：『阿難！汝見迦毗真實而有，我見空寂悉無所有。汝見釋種悉是親戚，我修空故悉無所見。以是因緣汝生愁苦，我身容顏益更光顯。』諸佛菩薩修習如是空三昧故，不生愁惱，是名菩薩修大涅槃微妙經典，成就具足第九功德。
「善男子！云何菩薩修大涅槃微妙經典，具足最後第十功德？善男子！菩薩修習三十七品，入大涅槃，常、樂、我、凈，為諸眾生分別解說大涅槃經，顯示佛性。若須陀洹、斯陀含、阿那含、阿羅漢、辟支佛、菩薩，信是語者，悉得入于大般涅槃。若不信者，輪迴生死。」
爾時光明遍照高貴德王菩薩白佛言：「世尊！何等眾生於是經中不生恭敬？」
「善男子！我涅槃后，有聲聞弟子，愚癡破戒，喜生斗諍，舍十二部經，讀誦種種外道典籍、文頌、手筆，受畜一切不凈之物，言是佛聽。如是之人，以好栴檀貿易凡木，以金易鍮石，銀易白臘，絹易氀褐，
【現代漢語翻譯】 現代漢語譯本：蜜也為空，檀波羅蜜（佈施的最高境界）也為空，色（物質）也為空、眼也為空、識（意識）也為空，如來（佛的稱號）也為空、大般涅槃（佛教的最高境界）也為空，因此菩薩見到一切法都為空。因此我在迦毗羅城（佛陀的故鄉）告訴阿難（佛陀的弟子）說：『你不要憂愁悲傷哭泣。』阿難就說：『如來世尊！我現在眷屬都死喪了，怎麼能不憂愁哭泣呢？如來與我一同出生在這個城裡，同爲釋迦種族，親戚眷屬，為什麼如來您獨不憂愁，容顏反而更加光彩？』善男子！我再次告訴阿難：『你看到迦毗羅城是真實存在的，我看到它是空寂的，什麼都沒有。你看到釋迦種族都是親戚，我修習空性，所以什麼都看不到。因為這個原因你產生憂愁痛苦，我的容顏反而更加光彩。』諸佛菩薩修習這樣的空三昧（禪定）的緣故，不產生憂愁煩惱，這就是菩薩修習大涅槃微妙經典，成就具足第九種功德。 善男子！菩薩如何修習大涅槃微妙經典，具足最後第十種功德？善男子！菩薩修習三十七品（佛教修行的三十七種方法），進入大涅槃，常、樂、我、凈（涅槃的四種德性），為眾生分別解說大涅槃經，顯示佛性。如果須陀洹（初果羅漢）、斯陀含（二果羅漢）、阿那含（三果羅漢）、阿羅漢（四果羅漢）、辟支佛（獨覺）、菩薩，相信這些話的，都能進入大般涅槃。如果不相信的，就會在生死中輪迴。 這時光明遍照高貴德王菩薩對佛說：『世尊！什麼樣的眾生在這部經中不會產生恭敬心呢？』 『善男子！我涅槃后，會有聲聞弟子（佛陀的弟子），愚癡破戒，喜歡爭鬥，捨棄十二部經（佛教經典），讀誦各種外道典籍、文頌、手筆，接受畜養一切不凈之物，說這是佛允許的。這樣的人，用好的栴檀（一種香木）去換取普通的木頭，用金子換取黃銅，用銀子換取白蠟，用絲綢換取粗布。
【English Translation】 English version: Honey is empty, Dana Paramita (the perfection of giving) is also empty, form is empty, eye is empty, consciousness is empty, Tathagata (an epithet of the Buddha) is also empty, Maha Parinirvana (the ultimate state of enlightenment) is also empty, therefore Bodhisattvas see all dharmas as empty. Therefore, in Kapilavastu (the Buddha's hometown), I told Ananda (the Buddha's disciple): 'You should not be sorrowful, sad, or weeping.' Ananda then said: 'World Honored One! Now all my relatives have died, how can I not be sorrowful and weep? The Tathagata and I were born in this city together, we are of the same Shakya clan, relatives and family, why is it that the Tathagata alone is not sorrowful, and your countenance is even more radiant?' Good man! I told Ananda again: 'You see Kapilavastu as real and existing, I see it as empty and without anything. You see the Shakya clan as relatives, I cultivate emptiness, so I see nothing. Because of this reason, you generate sorrow and suffering, while my countenance becomes even more radiant.' Because the Buddhas and Bodhisattvas cultivate such Samadhi (meditative absorption) of emptiness, they do not generate sorrow or affliction. This is called the Bodhisattva cultivating the subtle sutra of Maha Parinirvana, accomplishing and possessing the ninth merit. Good man! How does a Bodhisattva cultivate the subtle sutra of Maha Parinirvana, accomplishing and possessing the final tenth merit? Good man! Bodhisattvas cultivate the thirty-seven factors of enlightenment, enter Maha Parinirvana, the eternal, blissful, self, and pure (the four attributes of Nirvana), explain the Maha Parinirvana Sutra for all beings, and reveal the Buddha-nature. If Srotapannas (stream-enterers), Sakrdagamins (once-returners), Anagamins (non-returners), Arhats (worthy ones), Pratyekabuddhas (solitary realizers), and Bodhisattvas believe these words, they will all enter Maha Parinirvana. If they do not believe, they will revolve in the cycle of birth and death. At that time, the Bodhisattva Light-Illuminating Noble Virtue King said to the Buddha: 'World Honored One! What kind of beings will not generate reverence for this sutra?' 'Good man! After my Parinirvana, there will be Shravaka disciples (disciples of the Buddha) who are foolish and break the precepts, like to quarrel, abandon the twelve divisions of scriptures (Buddhist scriptures), read various non-Buddhist texts, poems, and writings, accept and keep all impure things, and say that this is what the Buddha allows. Such people will exchange good sandalwood for ordinary wood, exchange gold for brass, exchange silver for white wax, and exchange silk for coarse cloth.'
以甘露味易於惡毒。云何栴檀貿易凡木？如我弟子為供養故，向諸白衣演說經法，白衣情逸，不喜聽聞，白衣處高，比丘在下，兼以種種肴膳飲食而供給之，猶不肯聽，是名栴檀貿易凡木。云何以金貿易鍮石？鍮石喻色、聲、香、味、觸，金喻于戒。我諸弟子以色因緣，破所受戒，是名以金貿易鍮石。云何以銀易於白臘？銀喻十善，臘喻十惡。我諸弟子放舍十善，行十惡法，是名以銀貿易白臘。云何以絹貿易氀褐？氀褐喻于無慚無愧，絹喻慚愧。我諸弟子放舍慚愧，習無慚愧，是名以絹貿易氀褐。云何甘露貿易毒藥？毒藥喻于種種利養，甘露喻于諸無漏法。我諸弟子為利養故，向諸白衣若自讚譽，言得無漏，是名甘露貿易毒藥。
「以如是等惡比丘故，是大涅槃微妙經典廣行流佈于閻浮提。當是時也，有諸弟子，受持讀誦書寫是經廣說流佈，當爲如是諸惡比丘之所殺害。時惡比丘共相聚集，立嚴峻制：『若有受持大涅槃經，書寫讀誦分別說者，一切不得共住共坐，談論語言。何以故？涅槃經者非佛所說，邪見所造，邪見之人即是六師。六師經典非佛經典。所以者何？一切諸佛悉說諸法無常、無我、無樂、無凈。若言諸法常、樂、我，凈，云何當是佛所說經？諸佛菩薩聽諸比丘畜種種物，六師所說不聽弟子畜一切
【現代漢語翻譯】 現代漢語譯本：用甘露的味道去換取毒藥。為什麼說用旃檀（一種香木）去換取普通的木頭呢？如果我的弟子爲了得到供養，向在家的俗人講說佛法，俗人卻放縱情慾，不喜歡聽聞，俗人地位高，比丘地位低，還用各種美味佳餚來供養他們，他們仍然不肯聽法，這就叫做用旃檀換取普通木頭。為什麼說用黃金去換取黃銅呢？黃銅比喻色、聲、香、味、觸這五種感官享受，黃金比喻戒律。我的弟子因為貪戀色慾等感官享受，而破了所受的戒律，這就叫做用黃金換取黃銅。為什麼說用銀子去換取白蠟呢？銀子比喻十善，白蠟比喻十惡。我的弟子放棄十善，去行十惡，這就叫做用銀子換取白蠟。為什麼說用絲綢去換取粗毛布呢？粗毛布比喻不知羞恥，絲綢比喻慚愧。我的弟子放棄慚愧之心，去學習不知羞恥，這就叫做用絲綢換取粗毛布。為什麼說用甘露去換取毒藥呢？毒藥比喻各種利益供養，甘露比喻各種無漏的佛法。我的弟子爲了得到利益供養，向在家的俗人自我讚揚，說自己已經證得無漏的境界，這就叫做用甘露換取毒藥。 因為有這些惡比丘的緣故，所以《大涅槃經》這部微妙的經典才得以在閻浮提（我們所居住的這個世界）廣泛流傳。當那個時候，會有一些弟子，受持、讀誦、書寫這部經，並且廣為宣說流佈，他們會被這些惡比丘所殺害。那時，惡比丘們會聚集在一起，制定嚴厲的規定：『如果有人受持《大涅槃經》，書寫、讀誦、分別解說這部經，一律不得與他們同住、同坐，交談說話。為什麼呢？因為《涅槃經》不是佛陀所說的，是邪見之人所造的，有邪見的人就是六師（六種外道）。六師的經典不是佛陀的經典。為什麼這樣說呢？因為一切諸佛都說諸法是無常、無我、無樂、無凈的。如果說諸法是常、樂、我、凈，怎麼會是佛陀所說的經典呢？諸佛菩薩允許比丘們擁有各種物品，而六師所說的卻不允許弟子擁有任何東西。』
【English Translation】 English version: Using the taste of nectar to exchange for poison. Why is it said that sandalwood is traded for ordinary wood? If my disciples, for the sake of offerings, preach the Dharma to laypeople, but the laypeople indulge in their desires and do not like to listen, the laypeople are in a high position, and the monks are in a low position, and they are still provided with various delicacies and food, yet they still refuse to listen to the Dharma, this is called trading sandalwood for ordinary wood. Why is it said that gold is traded for brass? Brass is a metaphor for the five senses of sight, sound, smell, taste, and touch, and gold is a metaphor for precepts. My disciples, because of their attachment to the senses, break the precepts they have received, this is called trading gold for brass. Why is it said that silver is traded for white wax? Silver is a metaphor for the ten virtues, and white wax is a metaphor for the ten evils. My disciples abandon the ten virtues and practice the ten evils, this is called trading silver for white wax. Why is it said that silk is traded for coarse wool? Coarse wool is a metaphor for shamelessness, and silk is a metaphor for shame. My disciples abandon shame and learn shamelessness, this is called trading silk for coarse wool. Why is it said that nectar is traded for poison? Poison is a metaphor for various benefits and offerings, and nectar is a metaphor for all the unconditioned Dharmas. My disciples, for the sake of benefits and offerings, praise themselves to laypeople, saying that they have attained the unconditioned state, this is called trading nectar for poison. Because of these evil monks, the subtle scripture of the 'Great Nirvana Sutra' is widely circulated in Jambudvipa (the world we live in). At that time, there will be some disciples who uphold, recite, and write this scripture, and widely proclaim and spread it, and they will be killed by these evil monks. At that time, the evil monks will gather together and establish strict rules: 'If anyone upholds the 'Great Nirvana Sutra', writes, recites, and explains this scripture, they must not live together, sit together, or talk with them. Why? Because the 'Nirvana Sutra' is not spoken by the Buddha, it is created by those with wrong views, and those with wrong views are the six teachers (six heretical sects). The scriptures of the six teachers are not the scriptures of the Buddha. Why is this so? Because all Buddhas say that all dharmas are impermanent, without self, without joy, and without purity. If it is said that all dharmas are permanent, joyful, with self, and pure, how can it be the scripture spoken by the Buddha? The Buddhas and Bodhisattvas allow monks to possess various items, but what the six teachers say does not allow disciples to possess anything.'
物，如是之義，云何當是佛之所說？諸佛菩薩不制弟子斷牛五味及以食肉，六師不聽食五種鹽、五種牛味及以脂血，若斷是者，云何當是佛之正典？諸佛菩薩說於三乘，而是經中純說一乘，謂大涅槃，如此之言云何當是佛之正典？諸佛畢竟入于涅槃，是經言佛常樂我凈，不入涅槃，是經不在十二部數，即是魔說，非是佛說。』善男子！如是之人雖我弟子，不能信順是涅槃經。善男子！當爾之時若有眾生信此經典乃至半句，當知是人，真我弟子。因如是信，即見佛性，入于涅槃。」
爾時光明遍照高貴德王菩薩白佛言：「世尊！善哉，善哉！如來今日善能開示大涅槃經。世尊！我因是事，即得悟解大涅槃經一句半句，以解一句至半句故見少佛性。如佛所說，我亦當得入大涅槃。」
「是名菩薩修大涅槃微妙經典，具足成就第十功德。」
大般涅槃經卷第二十六 大正藏第 12 冊 No. 0374 大般涅槃經
大般涅槃經卷第二十七
北涼天竺三藏曇無讖譯
師子吼菩薩品第十一之一
爾時佛告一切大眾：「諸善男子！汝等若疑，有佛、無佛，有法、無法，有僧、無僧，有苦、無苦，有集、無集，有滅、無滅，有道、無道，有實、無實，有我、無我，有樂、無樂，
【現代漢語翻譯】 現代漢語譯本：『如果事物是這樣的意義，怎麼能說是佛所說的呢？諸佛菩薩並沒有禁止弟子們斷絕牛奶五味（指乳、酪、生酥、熟酥、醍醐）以及吃肉，而六師外道（指富蘭那迦葉、末伽梨拘舍梨子、刪阇夜毗羅胝子、阿耆多翅舍欽婆羅、迦羅鳩馱迦旃延、尼犍陀若提子）卻不許食用五種鹽、五種牛奶製品以及油脂和血。如果斷絕這些，怎麼能說是佛的正典呢？諸佛菩薩宣說三乘（聲聞乘、緣覺乘、菩薩乘），而這部經中卻只說一乘（指佛乘），即大涅槃，這樣的話怎麼能說是佛的正典呢？諸佛最終都進入涅槃，而這部經卻說佛常樂我凈，不入涅槃，這部經不在十二部經（指契經、應頌、記別、諷誦、自說、因緣、譬喻、本事、本生、方廣、希法、論議）之列，是魔說的，不是佛說的。』善男子！像這樣的人即使是我的弟子，也不能信受這部《涅槃經》。善男子！當那時，如果有眾生相信這部經典，哪怕是半句，應當知道這個人，才是我的真弟子。因為這樣的信，就能見到佛性，進入涅槃。」
這時，光明遍照高貴德王菩薩對佛說：『世尊！太好了，太好了！如來今天善於開示《大涅槃經》。世尊！我因為這件事，就領悟了《大涅槃經》一句半句的道理，因為理解了一句到半句的道理，所以見到了少許佛性。正如佛所說，我也應當能夠進入大涅槃。』
『這就是菩薩修習《大涅槃》微妙經典，圓滿成就第十種功德。』
《大般涅槃經》卷第二十六 大正藏第 12 冊 No. 0374 《大般涅槃經》
《大般涅槃經》卷第二十七
北涼天竺三藏曇無讖譯
師子吼菩薩品第十一之一
這時，佛告訴所有大眾：『各位善男子！你們如果懷疑，有佛還是沒有佛，有法還是沒有法，有僧還是沒有僧，有苦還是沒有苦，有集還是沒有集，有滅還是沒有滅，有道還是沒有道，有實還是沒有實，有我還是沒有我，有樂還是沒有樂，
【English Translation】 English version: 'If things are of such a meaning, how can it be said to be what the Buddha taught? The Buddhas and Bodhisattvas did not prohibit their disciples from abstaining from the five flavors of milk (referring to milk, yogurt, raw butter, cooked butter, and ghee) and eating meat, while the six heretical teachers (referring to Purana Kassapa, Makkhali Gosala, Ajita Kesakambali, Pakudha Kaccayana, Sanjaya Belatthiputta, and Nigantha Nataputta) did not allow the consumption of five kinds of salt, five kinds of milk products, and fat and blood. If these are abstained from, how can it be the Buddha's true canon? The Buddhas and Bodhisattvas preach the Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, and Bodhisattva Vehicle), but this sutra only speaks of the One Vehicle (referring to the Buddha Vehicle), which is the Great Nirvana. How can such words be the Buddha's true canon? The Buddhas ultimately enter Nirvana, but this sutra says that the Buddha is eternal, blissful, self, and pure, and does not enter Nirvana. This sutra is not among the twelve divisions of scriptures (referring to Sutra, Geya, Vyakarna, Gatha, Udana, Nidana, Avadana, Itivuttaka, Jataka, Vaipulya, Adbhutadharma, and Upadesa), it is the words of Mara, not the words of the Buddha.' Good men! Even if such people are my disciples, they cannot believe and accept this Nirvana Sutra. Good men! At that time, if there are sentient beings who believe in this sutra, even half a verse, you should know that this person is my true disciple. Because of such faith, they will see the Buddha-nature and enter Nirvana.
At this time, the Bodhisattva Light-Illuminating Noble Virtue King said to the Buddha: 'World Honored One! Excellent, excellent! The Tathagata today is skilled in expounding the Great Nirvana Sutra. World Honored One! Because of this matter, I have understood one and a half verses of the Great Nirvana Sutra. Because of understanding one to half a verse, I have seen a little of the Buddha-nature. As the Buddha has said, I should also be able to enter the Great Nirvana.'
'This is called a Bodhisattva cultivating the subtle and wonderful Great Nirvana Sutra, fully accomplishing the tenth merit.'
The Great Nirvana Sutra, Volume 26 Taisho Tripitaka, Vol. 12, No. 0374, The Great Nirvana Sutra
The Great Nirvana Sutra, Volume 27
Translated by Tripitaka Dharmaraksha of Northern Liang
Chapter Eleven, Part One: The Lion's Roar Bodhisattva
At this time, the Buddha said to all the assembly: 'Good men! If you have doubts, whether there is a Buddha or no Buddha, whether there is Dharma or no Dharma, whether there is Sangha or no Sangha, whether there is suffering or no suffering, whether there is origination or no origination, whether there is cessation or no cessation, whether there is a path or no path, whether there is reality or no reality, whether there is self or no self, whether there is bliss or no bliss,
有凈、無凈，有常、無常，有乘、無乘，有性、無性，有眾生、無眾生，有有、無有，有真、無真，有因、無因，有果、無果，有作、無作，有業、無業，有報、無報者，今恣汝所問吾，當爲汝分別解說。善男子！我實不見，若天、若人、若魔、若梵、若沙門、若婆羅門，有來問我不能答者。」
爾時會中有一菩薩名師子吼，即從座起，斂容整服，前禮佛足，長跪叉手，白佛言：「世尊！我適欲問，如來大慈復垂聽許？」
爾時佛告諸大眾言：「諸善男子！汝等今當於是菩薩，深生恭敬、尊重讚歎，應以種種香花伎樂、瓔珞幡蓋、衣服飲食、臥具醫藥、房舍殿堂，而供養之，迎來送去。所以者何？是人已於過去諸佛深種善根，福德成就，是故今於我前欲師子吼。
「善男子！如師子王，自知身力，牙爪鋒芒，四足踞地，安住巖穴，振尾出聲，若有能具如是諸相，當知是則能師子吼。真師子王，晨朝出穴，頻申欠呿，四向顧望，發聲震吼，為十一事。何等十一？一為欲壞實非師子詐作師子故，二為欲試自身力故，三為欲令住處凈故，四為諸子知處所故，五為群輩無怖心故，六為眠者得覺寤故，七為一切放逸諸獸不放逸故，八為諸獸來依附故，九為欲調大香象故，十為教告諸子息故，十一為欲莊嚴自眷
【現代漢語翻譯】 現代漢語譯本：有清凈和不清凈，有常和無常，有乘和無乘，有自性和無自性，有眾生和無眾生，有存在和不存在，有真實和不真實，有因和無因，有果和無果，有作為和無作為，有業和無業，有報應和無報應這些問題，現在你可以隨意問我，我將為你分別解釋說明。善男子！我實在沒有見到，無論是天人、人類、魔、梵天、沙門（出家修行者）、婆羅門（祭司），有誰來問我而我不能回答的。 這時，會中有一位菩薩名叫師子吼（意為如獅子般吼叫），他立即從座位上站起來，整理好儀容，向前禮拜佛的腳，長跪合掌，對佛說：『世尊！我剛才想請問，如來大慈大悲是否願意垂聽允許？』 這時，佛告訴大眾說：『各位善男子！你們現在應當對這位菩薩，深生恭敬、尊重和讚歎，應該用各種香花、伎樂、瓔珞、幡蓋、衣服、飲食、臥具、醫藥、房舍殿堂來供養他，迎接他來，送他離去。這是為什麼呢？因為這個人已經在過去諸佛那裡深深種下善根，福德已經成就，所以今天在我面前想要師子吼。』 『善男子！就像獅子王一樣，自己知道自己的力量，牙齒和爪子鋒利，四足穩穩地站在地上，安住在巖穴中，搖動尾巴發出聲音，如果能夠具備這些特徵，應當知道這就是能夠師子吼。真正的獅子王，早晨從洞穴出來，頻頻伸腰打哈欠，向四方張望，發出震耳的吼聲，是爲了十一件事。是哪十一件事呢？第一是爲了破除那些不是獅子卻假裝是獅子的，第二是爲了測試自己的力量，第三是爲了使居住的地方清凈，第四是爲了讓幼獅知道自己的位置，第五是爲了讓同伴沒有恐懼，第六是爲了讓睡眠的野獸覺醒，第七是爲了讓一切放逸的野獸不再放逸，第八是爲了讓野獸來依附，第九是爲了調伏大象，第十是爲了教導自己的孩子，第十一是爲了莊嚴自己的眷屬。』
【English Translation】 English version: There are pure and impure, there are permanent and impermanent, there are vehicles and non-vehicles, there are self-natures and non-self-natures, there are sentient beings and non-sentient beings, there are existence and non-existence, there are truth and untruth, there are causes and non-causes, there are effects and non-effects, there are actions and non-actions, there are karmas and non-karmas, there are retributions and non-retributions. Now, you may ask me whatever you wish, and I will explain and clarify them for you. Good man! I have truly not seen anyone, whether a deva (god), a human, a demon, a Brahma, a śramaṇa (ascetic), or a Brahmin (priest), who has come to ask me a question that I could not answer.』 At that time, there was a Bodhisattva in the assembly named Simha-ghoṣa (Lion's Roar), who immediately rose from his seat, composed himself, approached and bowed at the Buddha's feet, knelt with his palms together, and said to the Buddha, 『World Honored One! I was just about to ask a question, would the Tathagata (Buddha) with great compassion be willing to listen and permit it?』 At that time, the Buddha said to the assembly, 『Good men! You should now deeply respect, honor, and praise this Bodhisattva. You should offer him various fragrant flowers, music, necklaces, banners, canopies, clothing, food, bedding, medicine, and dwellings. You should welcome him when he comes and see him off when he leaves. Why is this? Because this person has deeply planted good roots in the past with many Buddhas, and his merits are accomplished. Therefore, today he wishes to roar like a lion before me.』 『Good man! Just like the lion king, who knows his own strength, his teeth and claws are sharp, his four feet are firmly planted on the ground, he dwells in a cave, and he shakes his tail and makes a sound. If one can possess these characteristics, then know that he is capable of the lion's roar. The true lion king, in the morning, comes out of his cave, stretches and yawns, looks in all four directions, and lets out a thunderous roar for eleven reasons. What are these eleven reasons? First, to destroy those who are not lions but pretend to be lions; second, to test his own strength; third, to purify his dwelling place; fourth, to let the young lions know their location; fifth, to give his companions no fear; sixth, to awaken the sleeping beasts; seventh, to make all the heedless beasts become heedful; eighth, to attract beasts to come and rely on him; ninth, to tame the great elephants; tenth, to teach his offspring; and eleventh, to adorn his own retinue.』
屬故。一切禽獸聞師子吼，水性之屬潛沒深淵，陸行之類藏伏窟穴，飛者墮落，諸大香象怖走失糞。諸善男子！如彼野干雖逐師子至於百年，終不能作師子吼也。若師子子，始滿三年，則能哮吼如師子王。
「善男子！如來正覺智慧牙爪，四如意足、六波羅蜜滿足之身，十力雄猛，大悲為尾，安住四禪清凈窟宅，為諸眾生而師子吼，摧破魔軍。示眾十力，開佛行處，為諸邪見作歸依所，安撫生死怖畏之眾，覺寤無明睡眠眾生，行惡法者為作悔心。開示邪見一切眾生，令知六師非師子吼故，破富蘭那等憍慢心故，為令二乘生悔心故，為教五住諸菩薩等生大力心故，為令正見四部之眾于彼邪見四部徒眾不生怖畏故，從聖行、梵行、天行窟宅，頻申而出，為欲令彼諸眾生等破憍慢故欠呿，為令諸眾生等生善法故四向顧望，為令眾生得四無礙故四足踞地，為令眾生具足安住尸波羅蜜故，故師子吼。師子吼者名決定說，一切眾生悉有佛性，如來常住無有變易。善男子！聲聞緣覺雖復隨逐如來世尊無量百千阿僧祇劫，而亦不能作師子吼。十住菩薩若能修行是三行處，當知是則能師子吼。諸善男子！是師子吼菩薩摩訶薩，今欲如是大師子吼，是故汝等應當深心供養恭敬、尊重讚歎。」
爾時世尊告師子吼菩薩摩訶薩言：
【現代漢語翻譯】 現代漢語譯本 這是因為這個緣故。一切禽獸聽到獅子的吼叫，水裡的動物會潛入深淵，陸地上的動物會藏在洞穴里，飛鳥會墜落，大象也會因為恐懼而奔跑失禁。各位善男子！就像野干雖然追隨獅子百年，最終也不能發出獅子的吼叫。但如果是獅子的幼崽，只要滿三年，就能像獅子王一樣吼叫。 善男子！如來正覺的智慧如同牙爪，具備四如意足、六波羅蜜圓滿的身體，擁有十力雄猛，以大悲為尾，安住在四禪清凈的住所，為眾生髮出獅子吼，摧毀魔軍。展示十力，開闢佛的修行之處，為那些持有邪見的人提供皈依之所，安撫那些畏懼生死的眾生，喚醒那些沉睡在無明中的眾生，讓那些行惡法的人產生悔改之心。開示那些持有邪見的眾生，讓他們知道六師（六位外道導師）的教導不是真正的獅子吼，破除富蘭那（Purana Kassapa，六師之一）等人的驕慢之心，讓二乘（聲聞和緣覺）產生悔改之心，教導五住（五種煩惱）菩薩等生起強大的力量，讓持有正見的四部弟子（比丘、比丘尼、優婆塞、優婆夷）對那些持有邪見的四部徒眾不再感到畏懼。從聖行、梵行、天行的住所中，頻頻伸展身體，爲了讓那些眾生破除驕慢而打哈欠，爲了讓眾生生起善法而四處張望，爲了讓眾生獲得四無礙辯才而四足踞地，爲了讓眾生具足安住于尸波羅蜜（持戒波羅蜜）而發出獅子吼。獅子吼的意思是決定性的宣說，一切眾生都具有佛性，如來是常住不變的。善男子！聲聞和緣覺即使追隨如來世尊無量百千阿僧祇劫，也不能發出獅子吼。十住菩薩如果能夠修行這三種行處，應當知道他們就能發出獅子吼。各位善男子！這位獅子吼菩薩摩訶薩，現在想要發出這樣的大獅子吼，所以你們應當以深心供養、恭敬、尊重和讚歎他。 這時，世尊告訴獅子吼菩薩摩訶薩說：
【English Translation】 English version This is the reason. When all birds and beasts hear the lion's roar, aquatic creatures will submerge into the deep, land-dwelling creatures will hide in caves, flying creatures will fall, and even great elephants will run in fear and lose their dung. Good men! Just as a jackal, though it follows a lion for a hundred years, can never produce a lion's roar. But if it is a lion cub, once it reaches three years old, it can roar like a lion king. Good men! The wisdom of the Tathagata's (如來) Right Enlightenment is like teeth and claws, possessing the four bases of psychic power (四如意足), a body perfected with the six paramitas (六波羅蜜), the ten powers (十力) of a hero, with great compassion as its tail, dwelling in the pure abode of the four dhyanas (四禪), it roars the lion's roar for the sake of all beings, destroying the armies of Mara (魔). It demonstrates the ten powers, opens the path of the Buddha's practice, provides a refuge for those with wrong views, comforts those who fear birth and death, awakens those who are asleep in ignorance, and causes those who practice evil to repent. It reveals to those with wrong views that the teachings of the six teachers (六師) are not the true lion's roar, breaks the arrogance of Purana Kassapa (富蘭那) and others, causes the two vehicles (聲聞 and 緣覺) to repent, teaches the bodhisattvas of the five abodes (五住) to generate great power, and ensures that the four assemblies (比丘, 比丘尼, 優婆塞, 優婆夷) with right views do not fear the four assemblies with wrong views. From the abodes of holy conduct, Brahma conduct, and heavenly conduct, it frequently stretches out, yawns to break the arrogance of those beings, looks around in all four directions to generate good dharmas in beings, plants its four feet on the ground to enable beings to attain the four unobstructed eloquences, and roars the lion's roar to enable beings to fully abide in the Sila Paramita (尸波羅蜜). The lion's roar means a definitive declaration that all beings possess Buddha-nature (佛性), and the Tathagata is permanent and unchanging. Good men! Even if the Sravakas (聲聞) and Pratyekabuddhas (緣覺) follow the Tathagata World-Honored One for countless hundreds of thousands of asamkhya kalpas (阿僧祇劫), they cannot produce the lion's roar. If the bodhisattvas of the ten abodes (十住) can practice these three practices, they should know that they can produce the lion's roar. Good men! This lion's roar bodhisattva mahasattva now wishes to produce such a great lion's roar, therefore you should offer, respect, honor, and praise him with deep hearts. At that time, the World-Honored One said to the Lion's Roar Bodhisattva Mahasattva:
「善男子！汝若欲問今可隨意。」
師子吼菩薩摩訶薩白佛言：「世尊！云何為佛性？以何義故名為佛性？何故複名常樂我凈？若一切眾生有佛性者，何故不見一切眾生所有佛性？十住菩薩住何等法，不了了見？佛住何等法，而了了見？十住菩薩以何等眼，不了了見？佛以何眼而了了見？」
佛言：「善男子！善哉，善哉！若有人能為法咨啟，則為具足二種莊嚴：一者智慧，二者福德。若有菩薩具足如是二莊嚴者，則知佛性，亦復解知名為佛性，乃至能知十住菩薩以何眼見，諸佛世尊以何眼見。」
師子吼菩薩言：「世尊！云何名為智慧莊嚴？云何名為福德莊嚴？」
「善男子！慧莊嚴者，謂從一地乃至十地，是名慧莊嚴。福德莊嚴者，謂檀波羅蜜乃至般若非般若波羅蜜。複次善男子！慧莊嚴者，所謂諸佛菩薩。福德莊嚴者，謂聲聞緣覺九住菩薩。
「複次善男子！福德莊嚴者，有為、有漏、有有、有果報、有礙、非常，是凡夫法。慧莊嚴者，無為、無漏、無無、無果報、無礙、常住。善男子！汝今具足是二莊嚴，是故能問甚深妙義，我亦具足是二莊嚴，能答是義。」
師子吼菩薩摩訶薩言：「世尊！若有菩薩具足如是二莊嚴者，則不應問一種、二種。云何世尊說言能答一種二
【現代漢語翻譯】 現代漢語譯本： 『善男子！如果你想問，現在可以隨意發問。』 師子吼菩薩摩訶薩（Mahāsattva，偉大的菩薩）對佛說：『世尊！什麼是佛性？因為什麼意義而稱為佛性？又為什麼稱為常樂我凈（nitya-sukha-ātman-śubha，永恒的快樂、真我和純凈）？如果一切眾生都有佛性，為什麼看不見一切眾生所具有的佛性？十住菩薩（Daśabhūmika Bodhisattva，處於十個修行階段的菩薩）處於什麼樣的狀態，不能完全明瞭地看見佛性？佛處於什麼樣的狀態，能夠完全明瞭地看見佛性？十住菩薩用什麼樣的眼睛，不能完全明瞭地看見佛性？佛用什麼樣的眼睛，能夠完全明瞭地看見佛性？』 佛說：『善男子！好啊，好啊！如果有人能夠爲了佛法而提問，那麼他就具備了兩種莊嚴：一是智慧，二是福德。如果有菩薩具備這兩種莊嚴，那麼他就能夠了解佛性，也能夠理解為什麼稱為佛性，甚至能夠知道十住菩薩用什麼樣的眼睛看見，諸佛世尊用什麼樣的眼睛看見。』 師子吼菩薩說：『世尊！什麼叫做智慧莊嚴？什麼叫做福德莊嚴？』 『善男子！智慧莊嚴，是指從初地到十地，這叫做智慧莊嚴。福德莊嚴，是指佈施波羅蜜（dāna-pāramitā，佈施的完美）乃至般若非般若波羅蜜（prajñā-aprajñā-pāramitā，智慧和非智慧的完美）。再者，善男子！智慧莊嚴，是指諸佛菩薩。福德莊嚴，是指聲聞（Śrāvaka，聽聞佛法而修行的人）、緣覺（Pratyekabuddha，獨自覺悟的人）和九住菩薩。』 『再者，善男子！福德莊嚴，是有為、有漏、有有、有果報、有障礙、無常，這是凡夫的法。智慧莊嚴，是無為、無漏、無無、無果報、無障礙、常住。善男子！你現在具備這兩種莊嚴，所以能夠問如此甚深的微妙義理，我也具備這兩種莊嚴，能夠回答這些義理。』 師子吼菩薩摩訶薩說：『世尊！如果有菩薩具備這兩種莊嚴，那麼就不應該只問一種、兩種。為什麼世尊說能夠回答一種、兩種問題呢？』
【English Translation】 English version: 'Good man! If you wish to ask, you may do so now at your leisure.' The Bodhisattva Mahāsattva (great Bodhisattva) Simha-ghoṣa (Lion's Roar) said to the Buddha, 'World Honored One! What is Buddha-nature? For what reason is it called Buddha-nature? And why is it also called nitya-sukha-ātman-śubha (eternal, bliss, self, and pure)? If all sentient beings have Buddha-nature, why is it not seen in all sentient beings? In what state do the Bodhisattvas of the Ten Stages (Daśabhūmika Bodhisattva) dwell, that they do not clearly see it? In what state does the Buddha dwell, that he clearly sees it? With what kind of eyes do the Bodhisattvas of the Ten Stages not clearly see it? With what kind of eyes does the Buddha clearly see it?' The Buddha said, 'Good man! Excellent, excellent! If someone is able to inquire for the sake of the Dharma, then they are endowed with two kinds of adornments: one is wisdom, and the other is merit. If a Bodhisattva is endowed with these two adornments, then they will understand Buddha-nature, and also understand why it is called Buddha-nature, and even know with what eyes the Bodhisattvas of the Ten Stages see, and with what eyes the Buddhas, the World Honored Ones, see.' The Bodhisattva Simha-ghoṣa said, 'World Honored One! What is called the adornment of wisdom? What is called the adornment of merit?' 'Good man! The adornment of wisdom refers to the stages from the first to the tenth, this is called the adornment of wisdom. The adornment of merit refers to dāna-pāramitā (perfection of giving) up to prajñā-aprajñā-pāramitā (perfection of wisdom and non-wisdom). Furthermore, good man! The adornment of wisdom refers to all Buddhas and Bodhisattvas. The adornment of merit refers to Śrāvakas (hearers), Pratyekabuddhas (solitary realizers), and Bodhisattvas of the nine stages.' 'Furthermore, good man! The adornment of merit is conditioned, defiled, existent, with karmic retribution, with obstacles, and impermanent; this is the Dharma of ordinary beings. The adornment of wisdom is unconditioned, undefiled, non-existent, without karmic retribution, without obstacles, and permanent. Good man! You now possess these two adornments, therefore you are able to ask such profound and subtle meanings, and I also possess these two adornments, and am able to answer these meanings.' The Bodhisattva Mahāsattva Simha-ghoṣa said, 'World Honored One! If a Bodhisattva is endowed with these two adornments, then they should not ask about one or two things. Why does the World Honored One say that he can answer one or two questions?'
種？所以者何？一切諸法無一、二種。一種、二種者，是凡夫相。」
佛言：「善男子！若有菩薩無二種莊嚴，則不能知一種、二種。若有菩薩具二莊嚴，則能解知一種、二種。若言諸法無一、二者，是義不然。何以故？若無一、二，云何得說一切諸法無一、無二？善男子！若言一、二是凡夫相，是乃名為十住菩薩，非凡夫也。何以故？一者名為涅槃，二者名為生死。何故一者名為涅槃？以其常故。何故二者名為生死？愛、無明故。常涅槃者，非凡夫相。生死二者，亦非凡夫相。以是義故，具二莊嚴者能問能答。
「善男子！汝問云何為佛性者？諦聽，諦聽！吾當為汝分別解說。善男子！佛性者名第一義空，第一義空名為智慧。所言空者，不見空與不空。智者見空及與不空、常與無常、苦之與樂、我與無我。空者一切生死，不空者謂大涅槃；乃至無我者即是生死，我者謂大涅槃。見一切空，不見不空，不名中道；乃至見一切無我，不見我者，不名中道，中道者名為佛性。以是義故，佛性常恒、無有變易，無明覆故，令諸眾生不能得見。聲聞緣覺見一切空，不見不空；乃至見一切無我，不見於我。以是義故，不得第一義空，不得第一義空故，不行中道，無中道故，不見佛性。善男子！不見中道者，凡有三種
【現代漢語翻譯】 現代漢語譯本：『種』是什麼意思呢？因為一切諸法都不是單一或兩種的。執著于單一或兩種的，是凡夫的見解。 佛說：『善男子！如果菩薩沒有兩種莊嚴，就不能理解單一和兩種。如果菩薩具備兩種莊嚴，就能理解單一和兩種。如果說諸法沒有單一或兩種，這種說法是不對的。為什麼呢？如果沒有單一和兩種，怎麼能說一切諸法既非單一也非兩種呢？善男子！如果說單一和兩種是凡夫的見解，那麼這實際上是十住菩薩的境界，而不是凡夫的境界。為什麼呢？單一指的是涅槃，兩種指的是生死。為什麼說單一指的是涅槃呢？因為它恒常不變。為什麼說兩種指的是生死呢？因為有愛和無明。恒常的涅槃，不是凡夫的境界。生死的兩種，也不是凡夫的境界。因此，具備兩種莊嚴的人才能提問和回答。 『善男子！你問什麼是佛性？仔細聽，仔細聽！我將為你分別解說。善男子！佛性被稱為第一義空，第一義空被稱為智慧。所謂空，是指既不執著于空也不執著于不空。有智慧的人能看到空和不空、常和無常、苦和樂、有我和無我。空指的是一切生死，不空指的是大涅槃；乃至無我指的是生死，有我指的是大涅槃。只看到一切空，看不到不空，不稱為中道；乃至只看到一切無我，看不到有我，不稱為中道。中道被稱為佛性。因此，佛性是常恒不變的，因為被無明遮蔽，所以眾生不能看見。聲聞和緣覺只看到一切空，看不到不空；乃至只看到一切無我，看不到有我。因此，他們不能證得第一義空，不能證得第一義空，所以不能行於中道，沒有中道，就不能看見佛性。善男子！不能看見中道的人，有三種。』
【English Translation】 English version: What is meant by 'kinds'? It is because all dharmas are not of one or two kinds. Those who adhere to one or two kinds are the characteristics of ordinary beings. The Buddha said: 'Good man! If a Bodhisattva does not have two kinds of adornments, then he cannot understand one kind and two kinds. If a Bodhisattva possesses two kinds of adornments, then he can understand one kind and two kinds. If it is said that dharmas are without one or two, this is not correct. Why? If there were no one or two, how could it be said that all dharmas are neither one nor two? Good man! If it is said that one and two are the characteristics of ordinary beings, then this is actually the realm of a Bodhisattva of the Ten Stages, not the realm of ordinary beings. Why? One refers to Nirvana, and two refers to Samsara (birth and death). Why is it said that one refers to Nirvana? Because it is constant. Why is it said that two refers to Samsara? Because of love and ignorance. Constant Nirvana is not the characteristic of ordinary beings. The two of Samsara are also not the characteristic of ordinary beings. Therefore, one who possesses two adornments can ask and answer. 'Good man! You ask what is Buddha-nature? Listen carefully, listen carefully! I will explain it to you separately. Good man! Buddha-nature is called the First Principle Emptiness, and the First Principle Emptiness is called wisdom. What is meant by emptiness is not being attached to either emptiness or non-emptiness. The wise see emptiness and non-emptiness, permanence and impermanence, suffering and joy, self and non-self. Emptiness refers to all Samsara, non-emptiness refers to Great Nirvana; even non-self refers to Samsara, and self refers to Great Nirvana. Seeing all emptiness but not seeing non-emptiness is not called the Middle Way; even seeing all non-self but not seeing self is not called the Middle Way. The Middle Way is called Buddha-nature. Therefore, Buddha-nature is constant and unchanging. Because it is covered by ignorance, sentient beings cannot see it. Sravakas and Pratyekabuddhas see all emptiness but not non-emptiness; even see all non-self but not self. Therefore, they cannot attain the First Principle Emptiness, and because they cannot attain the First Principle Emptiness, they cannot walk the Middle Way. Without the Middle Way, they cannot see Buddha-nature. Good man! Those who cannot see the Middle Way are of three kinds.'
：一者定樂行，二者定苦行，三者苦樂行。定樂行者，所謂菩薩摩訶薩憐愍一切諸眾生故，雖復處在阿鼻地獄，如三禪樂。定苦行者，謂諸凡夫。苦樂行者，謂聲聞、緣覺，聲聞緣覺行於苦樂，作中道想。以是義故，雖有佛性而不能見。如汝所問，以何義故名佛性者？善男子！佛性者，即是一切諸佛阿耨多羅三藐三菩提中道種子。複次善男子！道有三種，謂下、上、中。下者梵天，無常謬見是常。上者生死無常謬見是常，三寶是常橫計無常。何故名上？能得最上阿耨多羅三藐三菩提故。中者名第一義空，無常見無常，常見於常。第一義空，不名為下。何以故？一切凡夫所不得故。不名為上。何以故？即是下故。諸佛菩薩所修之道，不上、不下，以是義故，名為中道。
「複次善男子！生死本際，凡有二種：一者無明，二者有愛。是二中間，則有生老病死之苦，是名中道，如是中道能破生死，故名為中。以是義故，中道之法名為佛性，是故佛性常樂我凈。以諸眾生不能見故，無常無樂、無我無凈，佛性實非無常無樂、無我無凈。善男子！譬如貧人，家有寶藏，是人不見，以不見故，無常無樂、無我無凈。有善知識而語之言：『汝舍宅中，有金寶藏，何故如是貧窮困苦、無常無樂、無我無凈？』即以方便令彼得見。
【現代漢語翻譯】 現代漢語譯本：第一種是禪定之樂的修行，第二種是禪定之苦的修行，第三種是苦樂兼有的修行。禪定之樂的修行，是指菩薩摩訶薩（偉大的菩薩）憐憫一切眾生，即使身處阿鼻地獄，也如同處於三禪的快樂之中。禪定之苦的修行，是指那些凡夫俗子。苦樂兼有的修行，是指聲聞（聽聞佛法而修行的人）、緣覺（通過觀察因緣而覺悟的人），聲聞和緣覺在苦樂中修行，認為這是中道。因為這個原因，他們雖然有佛性卻不能見到。正如你所問，為什麼稱之為佛性呢？善男子！佛性，就是一切諸佛阿耨多羅三藐三菩提（無上正等正覺）的中道種子。再說，善男子！道有三種，即下、上、中。下道是指梵天（色界天的最高層），他們認為無常是常，這是錯誤的見解。上道是指認為生死無常是常，認為三寶（佛、法、僧）是常卻橫加認為無常，這也是錯誤的見解。為什麼稱為上道呢？因為能獲得最上的阿耨多羅三藐三菩提。中道是指第一義空（勝義諦的空性），認為無常是無常，常是常。第一義空，不稱為下道。為什麼呢？因為一切凡夫都不能理解。也不稱為上道。為什麼呢？因為它就是下道。諸佛菩薩所修之道，既不是上道，也不是下道，因為這個原因，稱為中道。 再說，善男子！生死的根本，總共有兩種：一是無明（對真理的無知），二是愛慾。在這兩者之間，就有生老病死的痛苦，這稱為中道，這樣的中道能夠破除生死，所以稱為中。因為這個原因，中道之法稱為佛性，所以佛性是常、樂、我、凈。因為眾生不能見到，所以認為佛性是無常、無樂、無我、無凈，但佛性實際上不是無常、無樂、無我、無凈。善男子！譬如一個貧窮的人，家裡有寶藏，但他卻不知道，因為不知道，所以認為自己是無常、無樂、無我、無凈。這時，有善知識告訴他說：『你的家裡有金銀財寶，為什麼還如此貧窮困苦、無常無樂、無我無凈呢？』於是用方便的方法讓他看到寶藏。
【English Translation】 English version: The first is the practice of meditative joy, the second is the practice of meditative suffering, and the third is the practice of both suffering and joy. The practice of meditative joy refers to Bodhisattva Mahasattvas (great Bodhisattvas) who, out of compassion for all sentient beings, even when in Avici Hell, experience joy like that of the third dhyana (meditative absorption). The practice of meditative suffering refers to ordinary beings. The practice of both suffering and joy refers to Sravakas (those who hear the teachings) and Pratyekabuddhas (those who awaken through their own understanding), who practice in both suffering and joy, considering it the Middle Way. Because of this, although they have Buddha-nature, they cannot see it. As you asked, why is it called Buddha-nature? Good man! Buddha-nature is the seed of the Middle Way for all Buddhas' Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). Furthermore, good man! There are three kinds of paths: lower, higher, and middle. The lower path refers to Brahma (the highest realm of the form realm), who mistakenly believes that impermanence is permanent. The higher path refers to those who mistakenly believe that the impermanence of birth and death is permanent, and that the Three Jewels (Buddha, Dharma, Sangha) are permanent but wrongly consider them impermanent. Why is it called the higher path? Because it can attain the highest Anuttara-samyak-sambodhi. The middle path refers to the First Principle of Emptiness, seeing impermanence as impermanent and permanence as permanent. The First Principle of Emptiness is not called the lower path. Why? Because it is not attained by ordinary beings. It is not called the higher path. Why? Because it is the lower path. The path practiced by Buddhas and Bodhisattvas is neither higher nor lower; for this reason, it is called the Middle Way. Furthermore, good man! The root of birth and death is of two kinds: one is ignorance (avidya), and the other is craving (tanha). Between these two, there is the suffering of birth, old age, sickness, and death. This is called the Middle Way. This Middle Way can break through birth and death, so it is called the Middle. For this reason, the Dharma of the Middle Way is called Buddha-nature, and therefore Buddha-nature is permanent, joyful, self, and pure. Because sentient beings cannot see it, they consider Buddha-nature to be impermanent, without joy, without self, and without purity, but Buddha-nature is actually not impermanent, without joy, without self, and without purity. Good man! It is like a poor person who has a treasure in their home but does not know it. Because they do not know it, they think they are impermanent, without joy, without self, and without purity. Then, a good teacher tells them, 'There is gold and treasure in your house. Why are you so poor and suffering, impermanent, without joy, without self, and without purity?' Then, they use skillful means to help them see the treasure.
以得見故，是人即得常樂我凈。佛性亦爾，眾生不見，以不見故，無常無樂、無我無凈。有善知識諸佛菩薩，以方便力，種種教告，令彼得見，以得見故，眾生即得常樂我凈。
「複次善男子！眾生起見，凡有二種：一者常見，二者斷見。如是二見不名中道，無常無斷乃名中道。無常無斷，即是觀照十二因緣智，如是觀智是名佛性。二乘之人雖觀因緣，猶亦不得名為佛性。佛性雖常，以諸眾生無明覆故，不能得見。又未能渡十二因緣河，猶如兔馬。何以故？不見佛性故。善男子！是觀十二因緣智慧，即是阿耨多羅三藐三菩提種子，以是義故，十二因緣名為佛性。善男子！譬如胡瓜名為熱病。何以故？能為熱病作因緣故。十二因緣亦復如是。善男子！佛性者，有因有因因，有果有果果。有因者即十二因緣，因因者即是智慧，有果者即是阿耨多羅三藐三菩提，果果者即是無上大般涅槃。善男子！譬如無明為因，諸行為果，行因識果，以是義故，彼無明體亦因、亦因因，識亦果、亦果果。佛性亦爾。善男子！以是義故，十二因緣不出不滅、不常不斷、非一非二、不來不去、非因非果。善男子！是因非果如佛性，是果非因如大涅槃。是因是果，如十二因緣所生之法。非因非果名為佛性。非因果故，常恒無變。以是義故，
【現代漢語翻譯】 現代漢語譯本：因為能夠見到（佛性），這個人就能獲得常、樂、我、凈（四種涅槃的功德）。佛性也是這樣，眾生因為不能見到，所以就感受無常、無樂、無我、無凈。如果有善知識（指諸佛菩薩），以方便之力，用種種方法教導，使他們能夠見到（佛性），因為能夠見到（佛性），眾生就能獲得常、樂、我、凈。 『再者，善男子！眾生生起見解，總共有兩種：一種是常見，一種是斷見。這兩種見解都不叫做中道，無常無斷才叫做中道。無常無斷，就是觀察十二因緣的智慧，這樣的觀察智慧就叫做佛性。二乘（聲聞乘和緣覺乘）之人雖然也觀察因緣，但仍然不能稱之為佛性。佛性雖然是常住的，但因為眾生被無明所覆蓋，所以不能見到。又不能渡過十二因緣的河流，就像兔子和馬一樣（比喻無法超越生死輪迴）。為什麼呢？因為他們沒有見到佛性。善男子！這種觀察十二因緣的智慧，就是阿耨多羅三藐三菩提（無上正等正覺）的種子，因為這個緣故，十二因緣被稱為佛性。善男子！譬如胡瓜被稱為熱病（的比喻），為什麼呢？因為它能成為熱病的因緣。十二因緣也是這樣。善男子！佛性，有因、有因因，有果、有果果。有因，就是十二因緣；因因，就是智慧；有果，就是阿耨多羅三藐三菩提；果果，就是無上大般涅槃。善男子！譬如無明是因，諸行是果；行是因，識是果，因為這個緣故，無明的本體既是因，也是因因；識既是果，也是果果。佛性也是這樣。善男子！因為這個緣故，十二因緣是不生不滅、不常不斷、非一非二、不來不去、非因非果的。善男子！是因非果，就像佛性；是果非因，就像大涅槃。是因是果，就像十二因緣所生的法。非因非果，叫做佛性。因為非因非果，所以是常恒不變的。因為這個緣故，』
【English Translation】 English version: Because of being able to see it, this person then obtains permanence, bliss, self, and purity (the four virtues of Nirvana). The Buddha-nature is also like this; sentient beings, because they cannot see it, therefore experience impermanence, no bliss, no self, and no purity. If there are good teachers (referring to Buddhas and Bodhisattvas), with the power of skillful means, they teach in various ways, enabling them to see it. Because of being able to see it, sentient beings then obtain permanence, bliss, self, and purity. 'Furthermore, good man! Sentient beings give rise to views, and there are two kinds: one is the view of permanence, and the other is the view of annihilation. These two views are not called the Middle Way; neither permanence nor annihilation is called the Middle Way. Neither permanence nor annihilation is the wisdom of observing the twelve links of dependent origination. Such wisdom of observation is called Buddha-nature. Although those of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) also observe dependent origination, they still cannot be called Buddha-nature. Although Buddha-nature is permanent, because sentient beings are covered by ignorance, they cannot see it. Moreover, they cannot cross the river of the twelve links of dependent origination, like rabbits and horses (a metaphor for being unable to transcend the cycle of birth and death). Why is that? Because they have not seen the Buddha-nature. Good man! This wisdom of observing the twelve links of dependent origination is the seed of Anuttarā-samyak-saṃbodhi (unexcelled complete enlightenment). For this reason, the twelve links of dependent origination are called Buddha-nature. Good man! For example, a cucumber is called a fever (a metaphor), why is that? Because it can be the cause of a fever. The twelve links of dependent origination are also like this. Good man! Buddha-nature has a cause, a cause of a cause, a result, and a result of a result. The cause is the twelve links of dependent origination; the cause of a cause is wisdom; the result is Anuttarā-samyak-saṃbodhi; the result of a result is unsurpassed great Nirvana. Good man! For example, ignorance is the cause, volitional activities are the result; volitional activities are the cause, consciousness is the result. For this reason, the essence of ignorance is both a cause and a cause of a cause; consciousness is both a result and a result of a result. Buddha-nature is also like this. Good man! For this reason, the twelve links of dependent origination are neither arising nor ceasing, neither permanent nor annihilated, neither one nor two, neither coming nor going, neither cause nor result. Good man! That which is a cause but not a result is like Buddha-nature; that which is a result but not a cause is like great Nirvana. That which is both a cause and a result is like the dharmas arising from the twelve links of dependent origination. That which is neither a cause nor a result is called Buddha-nature. Because it is neither a cause nor a result, it is permanent and unchanging. For this reason,'
我經中說十二因緣其義甚深，無知無見，不可思惟，乃是諸佛菩薩境界，非諸聲聞緣覺所及。以何義故甚深甚深？眾生業行不常不斷而得果報，雖唸唸滅而無所失，雖無作者而有作業，雖無受者而有果報，受者雖滅果不敗亡，無有慮知和合而有。一切眾生雖與十二因緣共行而不見知，不見知故無有終始，十住菩薩惟見其終不見其始，諸佛世尊見始見終。以是義故，諸佛了了得見佛性。善男子！一切眾生不能見於十二因緣，是故輪轉。善男子！如蠶作繭，自生自死。一切眾生亦復如是，不見佛性故，自造結業，流轉生死，猶如拍毬。善男子！是故我于諸經中說：『若有人見十二緣者，即是見法。見法者，即是見佛，佛者即是佛性。何以故？一切諸佛以此為性。』
「善男子！觀十二緣智，凡有四種：一者下，二者中，三者上，四者上上。下智觀者不見佛性，以不見故得聲聞道。中智觀者不見佛性，以不見故得緣覺道。上智觀者見不了了，不了了故住十住地。上上智觀者見了了故，得阿耨多羅三藐三菩提道。以是義故，十二因緣名為佛性。佛性者即第一義空，第一義空名為中道，中道者即名為佛，佛者名為涅槃。」
爾時師子吼菩薩摩訶薩白佛言：「世尊！若佛與佛性無差別者，一切眾生何用修道？」
【現代漢語翻譯】 現代漢語譯本： 我在經中說十二因緣（指無明、行、識、名色、六入、觸、受、愛、取、有、生、老死）的含義非常深奧，不是一般人所能理解和看到的，也不是可以通過思考就能明白的，這是諸佛菩薩的境界，不是那些聲聞（聽聞佛法而得道者）和緣覺（不依佛陀教導，自行悟道者）所能達到的。為什麼說它如此深奧呢？因為眾生的業行不是恒常不變的，也不是完全斷滅的，而是以一種不常不斷的形態得到果報。雖然每個念頭都在生滅，但不會因此而失去什麼；雖然沒有一個固定的作者，但確實有行為的產生；雖然沒有一個固定的承受者，但確實有果報的呈現；承受者雖然會消滅，但果報不會因此而消失，這一切都是在沒有預先計劃和認知的情況下自然發生的。一切眾生雖然與十二因緣共同運作，卻不能覺察和認知到它，因為不能認知到它，所以沒有開始也沒有結束。十住菩薩（菩薩修行過程中的十個階段）只能看到它的結束，卻看不到它的開始，而諸佛世尊則能看到它的開始和結束。正因為如此，諸佛才能完全明瞭地看到佛性（指一切眾生本具的成佛的可能性）。善男子！一切眾生不能看到十二因緣，所以才會在生死輪迴中流轉。善男子！就像蠶作繭一樣，自己把自己困住，然後又自己死去。一切眾生也是如此，因為看不到佛性，所以自己造作各種業，在生死中流轉，就像拍打皮球一樣。善男子！所以我才在各種經典中說：『如果有人能看到十二因緣，那就是看到了法（指佛法）。看到法，就是看到了佛，佛就是佛性。為什麼呢？因為一切諸佛都以此為本性。』
善男子！觀察十二因緣的智慧，大致有四種：第一種是下等智慧，第二種是中等智慧，第三種是上等智慧，第四種是上上等智慧。下等智慧的觀察者看不到佛性，因為看不到佛性，所以只能證得聲聞道。中等智慧的觀察者看不到佛性，因為看不到佛性，所以只能證得緣覺道。上等智慧的觀察者雖然能看到，但卻不能完全明瞭，因為不能完全明瞭，所以只能停留在十住地。上上等智慧的觀察者能完全明瞭地看到，所以才能證得阿耨多羅三藐三菩提道（指無上正等正覺，即成佛）。正因為如此，十二因緣才被稱為佛性。佛性就是第一義空（指超越一切相對概念的絕對真理），第一義空被稱為中道（指不偏執于任何一邊的真理），中道就是佛，佛就是涅槃（指解脫生死輪迴的境界）。
這時，師子吼菩薩摩訶薩（大菩薩）對佛說：『世尊！如果佛和佛性沒有差別，那麼一切眾生又何必修行呢？』
【English Translation】 English version: In my teachings, I say that the twelve links of dependent origination (referring to ignorance, volitional formations, consciousness, name and form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, and old age and death) are profoundly deep, beyond the understanding and sight of ordinary beings, and not to be comprehended through thought. This is the realm of Buddhas and Bodhisattvas, not attainable by those who are Shravakas (those who attain enlightenment by hearing the teachings) or Pratyekabuddhas (those who attain enlightenment on their own without a teacher). Why is it so profound? Because the karmic actions of sentient beings are neither constant nor completely annihilated, but rather they yield results in a way that is neither permanent nor discontinuous. Although each thought arises and ceases, nothing is lost; although there is no fixed agent, actions do occur; although there is no fixed receiver, results do manifest; although the receiver may perish, the results do not disappear. All of this happens naturally without prior planning or awareness. Although all sentient beings operate in conjunction with the twelve links of dependent origination, they are unable to perceive or recognize them. Because they cannot recognize them, there is neither beginning nor end. Bodhisattvas in the ten stages of dwelling can only see the end, but not the beginning, while the Buddhas, the World Honored Ones, can see both the beginning and the end. It is for this reason that the Buddhas can fully and clearly see the Buddha-nature (referring to the potential for all beings to become Buddhas). Good man! All sentient beings cannot see the twelve links of dependent origination, and therefore they revolve in the cycle of birth and death. Good man! Just like a silkworm making a cocoon, it traps itself and then dies. All sentient beings are the same; because they cannot see the Buddha-nature, they create various karmas and revolve in birth and death, like a ball being bounced. Good man! Therefore, I say in various scriptures: 『If someone can see the twelve links of dependent origination, that is seeing the Dharma (referring to the Buddha's teachings). Seeing the Dharma is seeing the Buddha, and the Buddha is the Buddha-nature. Why? Because all Buddhas take this as their nature.』
Good man! The wisdom of observing the twelve links of dependent origination is generally of four kinds: the first is inferior wisdom, the second is intermediate wisdom, the third is superior wisdom, and the fourth is supreme wisdom. Those who observe with inferior wisdom cannot see the Buddha-nature, and because they cannot see the Buddha-nature, they can only attain the path of Shravakas. Those who observe with intermediate wisdom cannot see the Buddha-nature, and because they cannot see the Buddha-nature, they can only attain the path of Pratyekabuddhas. Those who observe with superior wisdom can see it, but not completely clearly, and because they cannot see it completely clearly, they can only remain in the ten stages of dwelling. Those who observe with supreme wisdom can see it completely clearly, and therefore they can attain the path of Anuttara-samyak-sambodhi (referring to unsurpassed, complete, and perfect enlightenment, i.e., Buddhahood). It is for this reason that the twelve links of dependent origination are called Buddha-nature. Buddha-nature is the ultimate emptiness (referring to the absolute truth beyond all relative concepts), the ultimate emptiness is called the Middle Way (referring to the truth that does not cling to either extreme), the Middle Way is the Buddha, and the Buddha is Nirvana (referring to the state of liberation from the cycle of birth and death).
At that time, the Bodhisattva Mahasattva Lion's Roar (a great Bodhisattva) said to the Buddha: 『World Honored One! If there is no difference between the Buddha and the Buddha-nature, then why do all sentient beings need to cultivate the path?』
佛言：「善男子！如汝所問，是義不然。佛與佛性雖無差別，然諸眾生悉未具足。善男子！譬如有人噁心害母，害已生悔，三業雖善，是人故名地獄人也。何以故？是人定當墮地獄故。是人雖無地獄陰界諸入，猶故得名為地獄人。善男子！是故我于諸經中說：『若見有人修行善者，名見天人。修行惡者，名見地獄。何以故？定受報故。』善男子！一切眾生定得阿耨多羅三藐三菩提故，是故我說一切眾生悉有佛性；一切眾生真實未有三十二相、八十種好，以是義故，我於此經而說是偈：
「『本有今無， 本無今有。 三世有法， 無有是處。』
「善男子！有者凡有三種：一未來有，二現在有，三過去有。一切眾生未來之世，當有阿耨多羅三藐三菩提，是名佛性。一切眾生現在悉有煩惱諸結，是故現在無有三十二相、八十種好。一切眾生過去之世有斷煩惱，是故現在得見佛性。以是義故，我常宣說一切眾生悉有佛性，乃至一闡提等亦有佛性。一闡提等無有善法，佛性亦善，以未來有故，一闡提等悉有佛性。何以故？一闡提等定當得成阿耨多羅三藐三菩提故。善男子！譬如有人家有乳酪，有人問言：『汝有蘇耶？』答言：『我有酪，實非蘇，以巧方便定當得故，故言有蘇。』眾生亦爾，悉皆有心，凡
【現代漢語翻譯】 現代漢語譯本 佛說：『善男子！你所問的，道理不是這樣。佛與佛性雖然沒有差別，但一切眾生都沒有完全具備佛性。善男子！譬如有人心懷惡意殺害母親，殺害后又後悔，雖然身口意三業行善，這個人仍然被稱為地獄之人。為什麼呢？因為這個人必定會墮入地獄。這個人雖然沒有地獄的陰界、諸入，仍然可以被稱為地獄之人。善男子！因此我在各種經典中說：『如果看到有人修行善法，就稱為見到天人；如果看到有人修行惡法，就稱為見到地獄。』為什麼呢？因為他們必定會受到相應的果報。善男子！一切眾生必定會證得阿耨多羅三藐三菩提（無上正等正覺），因此我說一切眾生都有佛性；一切眾生實際上並沒有三十二相、八十種好，因為這個原因，我在這部經中說了這個偈子： 『本來有現在無，本來無現在有。三世之中有法，沒有這樣的道理。』 『善男子！有，總共有三種：一是未來有，二是現在有，三是過去有。一切眾生在未來世，將會證得阿耨多羅三藐三菩提，這就是佛性。一切眾生現在都有煩惱和各種束縛，所以現在沒有三十二相、八十種好。一切眾生在過去世斷除了煩惱，所以現在能夠見到佛性。因為這個原因，我常常宣說一切眾生都有佛性，甚至一闡提（斷絕善根的人）等也有佛性。一闡提等沒有善法，佛性是善的，因為未來會有的緣故，一闡提等都有佛性。為什麼呢？因為一闡提等必定會成就阿耨多羅三藐三菩提。善男子！譬如有人家裡有乳酪，有人問：『你有酥油嗎？』回答說：『我有乳酪，實際上不是酥油，但通過巧妙的方法必定可以得到，所以說有酥油。』眾生也是這樣，都有心，凡
【English Translation】 English version The Buddha said: 'Good man! As you have asked, the meaning is not so. Although there is no difference between a Buddha and Buddha-nature, all sentient beings have not fully attained it. Good man! For example, if someone with evil intent kills their mother, and after killing her, feels remorse, although their actions, speech, and thoughts are good, this person is still called a hell-being. Why? Because this person is destined to fall into hell. Although this person does not have the realms, elements, and entrances of hell, they are still called a hell-being. Good man! Therefore, in various sutras, I have said: 『If you see someone practicing good deeds, it is called seeing a deva (god); if you see someone practicing evil deeds, it is called seeing hell.』 Why? Because they are destined to receive the corresponding retribution. Good man! All sentient beings are destined to attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), therefore I say that all sentient beings have Buddha-nature; all sentient beings do not actually possess the thirty-two marks and eighty minor marks, and for this reason, I have spoken this verse in this sutra: 'Originally there was, now there is not; originally there was not, now there is. In the three periods of time, there is no such dharma (law).' 'Good man! There are three kinds of 'having': one is future having, two is present having, and three is past having. In the future, all sentient beings will attain Anuttara-samyak-sambodhi, and this is called Buddha-nature. All sentient beings currently have afflictions and various fetters, therefore they do not currently possess the thirty-two marks and eighty minor marks. In the past, all sentient beings have severed their afflictions, therefore they are now able to see Buddha-nature. For this reason, I often proclaim that all sentient beings have Buddha-nature, even icchantikas (those who have severed their roots of goodness) and others also have Buddha-nature. Icchantikas and others do not have good dharmas, but Buddha-nature is good, because it will exist in the future, therefore icchantikas and others all have Buddha-nature. Why? Because icchantikas and others are destined to attain Anuttara-samyak-sambodhi. Good man! For example, if someone has milk and cheese at home, and someone asks: 『Do you have ghee?』 They reply: 『I have cheese, which is not actually ghee, but through skillful means, it will certainly be obtained, therefore it is said that there is ghee.』 Sentient beings are also like this, all have mind, all
有心者，定當得成阿耨多羅三藐三菩提。以是義故，我常宣說一切眾生悉有佛性。
「善男子！畢竟有二種：一者莊嚴畢竟，二者究竟畢竟。一者世間畢竟，二者出世畢竟。莊嚴畢竟者，六波羅蜜。究竟畢竟者，一切眾生所得一乘，一乘者名為佛性，以是義故，我說一切眾生悉有佛性，一切眾生悉有一乘，以無明覆故不能得見。善男子！如郁單越、三十三天，果報覆故，此間眾生不能得見。佛性亦爾，諸結覆故，眾生不見。複次善男子！佛性者即首楞嚴三昧，性如醍醐，即是一切諸佛之母。以首楞嚴三昧力故，而令諸佛常樂我凈。一切眾生悉有首楞嚴三昧，以不修行故不得見，是故不能得成阿耨多羅三藐三菩提。善男子！首楞嚴三昧者，有五種名：一者首楞嚴三昧，二者般若波羅蜜，三者金剛三昧，四者師子吼三昧，五者佛性；隨其所作，處處得名。善男子！如一三昧得種種名，如禪名四禪，根名定根，力名定力，覺名定覺，正名正定。八大人覺名為定覺，首楞嚴定亦復如是。
「善男子！一切眾生具足三定，謂上、中、下。上者謂佛性也，以是故言，一切眾生悉有佛性。中者一切眾生具足初禪，有因緣時則能修習，若無因緣則不能修。因緣二種：一謂火災，二謂破欲界結，以是故言一切眾生悉具中定。
【現代漢語翻譯】 現代漢語譯本：
有發願修行的人，必定能夠成就阿耨多羅三藐三菩提（無上正等正覺）。因為這個道理，我常常宣說一切眾生都具有佛性。
『善男子！究竟有兩種：一是莊嚴究竟，二是究竟究竟。一是世間究竟，二是出世究竟。莊嚴究竟是指六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）。究竟究竟是指一切眾生所證得的一乘（唯一解脫之道），一乘就是佛性。因為這個道理，我說一切眾生都具有佛性，一切眾生都具有一乘，只是因為被無明（迷惑）覆蓋而不能看見。善男子！就像郁單越（北俱盧洲）、三十三天（欲界第二天）一樣，因為果報的遮蔽，這個世界的眾生不能看見。佛性也是這樣，因為被各種煩惱所覆蓋，眾生看不見。再者，善男子！佛性就是首楞嚴三昧（一種強大的禪定），其性如同醍醐（最上等的美味），是一切諸佛之母。因為首楞嚴三昧的力量，使得諸佛常樂我凈（常住、安樂、真我、清凈）。一切眾生都具有首楞嚴三昧，因為不修行所以不能看見，因此不能成就阿耨多羅三藐三菩提。善男子！首楞嚴三昧有五種名稱：一是首楞嚴三昧，二是般若波羅蜜（智慧的彼岸），三是金剛三昧（堅固的禪定），四是師子吼三昧（如獅子吼般威猛的禪定），五是佛性；隨著所起的作用，在不同的地方有不同的名稱。善男子！就像一個三昧有種種名稱，比如禪有四禪，根稱為定根，力稱為定力，覺稱為定覺，正稱為正定。八大人覺稱為定覺，首楞嚴定也是這樣。
『善男子！一切眾生都具足三種禪定，即上、中、下。上是指佛性，因此說一切眾生都具有佛性。中是指一切眾生都具足初禪，有因緣時就能修習，如果沒有因緣就不能修習。因緣有兩種：一是火災，二是破除欲界煩惱。因此說一切眾生都具足中定。 English version:
Those who have the aspiration will surely attain Anuttara-samyak-sambodhi (supreme perfect enlightenment). For this reason, I often proclaim that all sentient beings possess Buddha-nature.
'Good man! Ultimately, there are two kinds: one is the ultimate of adornment, and the other is the ultimate of completion. One is the worldly ultimate, and the other is the transcendental ultimate. The ultimate of adornment refers to the Six Paramitas (perfections of giving, morality, patience, diligence, meditation, and wisdom). The ultimate of completion refers to the One Vehicle (the single path to liberation) attained by all sentient beings, and the One Vehicle is called Buddha-nature. For this reason, I say that all sentient beings possess Buddha-nature, and all sentient beings possess the One Vehicle, but they cannot see it because it is covered by ignorance. Good man! Just like Uttarakuru (the northern continent) and the Trayastrimsa Heaven (the second heaven of the desire realm), because of the obscuration of karmic retribution, the sentient beings of this world cannot see them. Buddha-nature is also like this; because it is covered by various afflictions, sentient beings cannot see it. Furthermore, good man! Buddha-nature is the Shurangama Samadhi (a powerful state of meditation), its nature is like the finest ghee, and it is the mother of all Buddhas. Because of the power of the Shurangama Samadhi, the Buddhas are always in a state of permanence, bliss, self, and purity. All sentient beings possess the Shurangama Samadhi, but because they do not cultivate it, they cannot see it, and therefore cannot attain Anuttara-samyak-sambodhi. Good man! The Shurangama Samadhi has five names: one is Shurangama Samadhi, two is Prajna Paramita (perfection of wisdom), three is Vajra Samadhi (adamantine meditation), four is Lion's Roar Samadhi (meditation as powerful as a lion's roar), and five is Buddha-nature; depending on its function, it is named differently in different places. Good man! Just as one samadhi has various names, like dhyana has four dhyanas, root is called the root of samadhi, power is called the power of samadhi, awakening is called the awakening of samadhi, and right is called right samadhi. The Eight Great Awakenings are called the awakening of samadhi, and the Shurangama Samadhi is also like this.
'Good man! All sentient beings possess three samadhis, namely superior, middle, and inferior. Superior refers to Buddha-nature, therefore it is said that all sentient beings possess Buddha-nature. Middle refers to all sentient beings possessing the first dhyana; when there are conditions, they can cultivate it, and if there are no conditions, they cannot cultivate it. There are two kinds of conditions: one is a fire disaster, and the other is breaking the fetters of the desire realm. Therefore, it is said that all sentient beings possess the middle samadhi.'
【English Translation】 Those who have the aspiration will surely attain Anuttara-samyak-sambodhi (supreme perfect enlightenment). For this reason, I often proclaim that all sentient beings possess Buddha-nature. 'Good man! Ultimately, there are two kinds: one is the ultimate of adornment, and the other is the ultimate of completion. One is the worldly ultimate, and the other is the transcendental ultimate. The ultimate of adornment refers to the Six Paramitas (perfections of giving, morality, patience, diligence, meditation, and wisdom). The ultimate of completion refers to the One Vehicle (the single path to liberation) attained by all sentient beings, and the One Vehicle is called Buddha-nature. For this reason, I say that all sentient beings possess Buddha-nature, and all sentient beings possess the One Vehicle, but they cannot see it because it is covered by ignorance. Good man! Just like Uttarakuru (the northern continent) and the Trayastrimsa Heaven (the second heaven of the desire realm), because of the obscuration of karmic retribution, the sentient beings of this world cannot see them. Buddha-nature is also like this; because it is covered by various afflictions, sentient beings cannot see it. Furthermore, good man! Buddha-nature is the Shurangama Samadhi (a powerful state of meditation), its nature is like the finest ghee, and it is the mother of all Buddhas. Because of the power of the Shurangama Samadhi, the Buddhas are always in a state of permanence, bliss, self, and purity. All sentient beings possess the Shurangama Samadhi, but because they do not cultivate it, they cannot see it, and therefore cannot attain Anuttara-samyak-sambodhi. Good man! The Shurangama Samadhi has five names: one is Shurangama Samadhi, two is Prajna Paramita (perfection of wisdom), three is Vajra Samadhi (adamantine meditation), four is Lion's Roar Samadhi (meditation as powerful as a lion's roar), and five is Buddha-nature; depending on its function, it is named differently in different places. Good man! Just as one samadhi has various names, like dhyana has four dhyanas, root is called the root of samadhi, power is called the power of samadhi, awakening is called the awakening of samadhi, and right is called right samadhi. The Eight Great Awakenings are called the awakening of samadhi, and the Shurangama Samadhi is also like this. 'Good man! All sentient beings possess three samadhis, namely superior, middle, and inferior. Superior refers to Buddha-nature, therefore it is said that all sentient beings possess Buddha-nature. Middle refers to all sentient beings possessing the first dhyana; when there are conditions, they can cultivate it, and if there are no conditions, they cannot cultivate it. There are two kinds of conditions: one is a fire disaster, and the other is breaking the fetters of the desire realm. Therefore, it is said that all sentient beings possess the middle samadhi.'
下定者，十大地中心數定也，以是故言，一切眾生悉具下定。一切眾生悉有佛性，煩惱覆故不能得見，十住菩薩雖見一乘，不知如來是常住法，以是故言十地菩薩雖見佛性而不明瞭。善男子！首楞者名一切畢竟，嚴者名堅，一切畢竟而得堅固名首楞嚴，以是故言首楞嚴定名為佛性。
「善男子！我於一時住尼連禪河，告阿難言：『我今欲洗，汝可取衣及以澡豆。』我既入水，一切飛鳥水陸之屬悉來觀我，爾時復有五百梵志來在河邊，因到我所各相謂言：『云何而得金剛之身？若使瞿曇不說斷見，我當從其啟受齋法。』善男子！我于爾時以他心智，知是梵志心之所念，告梵志言：『云何謂我說于斷見？』彼梵志言：『瞿曇先於處處經中說諸眾生悉無有我。既言無我，云何而言非斷見耶？若無我者，持戒者誰？破戒者誰？』佛言：『我亦不說一切眾生悉無有我，我常宣說一切眾生悉有佛性，佛性者豈非我耶？以是義故，我不說斷見。一切眾生不見佛性故，無常、無我、無樂、無凈，如是則名說斷見也。』時諸梵志聞說佛性即是我故，即發阿耨多羅三藐三菩提心，尋時出家修菩提道。一切飛鳥水陸之屬亦發無上菩提之心，既發心已，尋得捨身。善男子！是佛性者實非我也，為眾生故說名為我。
「善男子！如來
【現代漢語翻譯】 現代漢語譯本： 『下定』指的是十地（菩薩修行十個階段）中心所確定的狀態，因此說，一切眾生都具備『下定』。一切眾生都具有佛性（覺悟的潛能），只是因為煩惱的遮蔽而無法看見。十住菩薩（菩薩修行十個階段的菩薩）雖然能見到一乘（唯一的成佛之道），卻不瞭解如來（佛的稱號）是常住不變的法，因此說十地菩薩雖然見到佛性卻不明白。善男子！『首楞』的意思是『一切究竟』，『嚴』的意思是『堅固』，一切究竟而得到堅固就叫做『首楞嚴』，因此說『首楞嚴定』就是佛性。 『善男子！』我曾經住在尼連禪河邊，告訴阿難說：『我現在想洗澡，你拿衣服和澡豆來。』我進入水中后，一切飛鳥和水陸動物都來觀看我。當時有五百個梵志（古印度修行者）來到河邊，他們到我這裡后互相說：『怎樣才能得到金剛不壞之身？如果瞿曇（釋迦牟尼的姓）不說斷見（認為人死後一切皆無的觀點），我們就跟隨他接受齋戒。』善男子！我當時用他心智（瞭解他人想法的能力）知道這些梵志心中所想，就告訴他們說：『你們怎麼認為我說的是斷見呢？』那些梵志說：『瞿曇先前在很多經典中說一切眾生都沒有我（獨立的自我）。既然說沒有我，怎麼能說不是斷見呢？如果沒有我，那麼持戒的是誰？破戒的又是誰？』佛說：『我也沒有說一切眾生都沒有我，我常常宣說一切眾生都有佛性，佛性難道不是我嗎？因為這個道理，我不是在說斷見。一切眾生因為看不見佛性，所以才認為無常、無我、無樂、無凈，這樣才叫做說斷見。』當時那些梵志聽到佛性就是我，就發起了阿耨多羅三藐三菩提心（無上正等正覺之心），隨即出家修行菩提道。一切飛鳥和水陸動物也發起了無上菩提之心，發起心后，隨即捨棄了身體。善男子！這佛性實際上不是我，爲了眾生的緣故才說它是『我』。 『善男子！』如來（佛的稱號）
【English Translation】 English version: 'Lower determination' refers to the state determined at the center of the Ten Grounds (ten stages of Bodhisattva practice), hence it is said that all sentient beings possess 'lower determination'. All sentient beings possess Buddha-nature (the potential for enlightenment), but they cannot see it because it is covered by afflictions. Although Bodhisattvas of the Ten Abodes (Bodhisattvas in the ten stages of practice) can see the One Vehicle (the single path to Buddhahood), they do not understand that the Tathagata (title of the Buddha) is a permanent and unchanging Dharma. Therefore, it is said that although Bodhisattvas of the Ten Grounds see the Buddha-nature, they do not fully understand it. Good man! 'Shurangama' means 'all ultimately', and 'firm' means 'solid'. When all is ultimately attained and becomes solid, it is called 'Shurangama'. Therefore, it is said that 'Shurangama Samadhi' is Buddha-nature. 'Good man!' Once, I was dwelling by the Nairanjana River and told Ananda, 'I wish to bathe now. Please bring my clothes and soap.' After I entered the water, all the birds and aquatic creatures came to watch me. At that time, five hundred Brahmins (ancient Indian ascetics) came to the riverbank. They came to me and said to each other, 'How can one obtain a diamond body? If Gautama (the surname of Shakyamuni) does not speak of annihilationism (the view that after death, everything ceases to exist), we will follow him and receive the precepts.' Good man! At that time, I used my mind-reading ability to know what these Brahmins were thinking, and I told them, 'Why do you think I am speaking of annihilationism?' Those Brahmins said, 'Gautama previously said in many scriptures that all sentient beings have no self (independent ego). Since you say there is no self, how can you say it is not annihilationism? If there is no self, then who is observing the precepts? And who is breaking the precepts?' The Buddha said, 'I have not said that all sentient beings have no self. I always proclaim that all sentient beings have Buddha-nature. Is Buddha-nature not the self? Because of this principle, I am not speaking of annihilationism. Because all sentient beings do not see the Buddha-nature, they perceive impermanence, no-self, no-joy, and no-purity. This is what is called speaking of annihilationism.' At that time, those Brahmins heard that Buddha-nature is the self, and they immediately generated the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed perfect enlightenment), and they immediately left home to cultivate the Bodhi path. All the birds and aquatic creatures also generated the mind of unsurpassed Bodhi, and after generating the mind, they immediately abandoned their bodies. Good man! This Buddha-nature is actually not the self, but for the sake of sentient beings, it is called 'self'. 'Good man!' The Tathagata (title of the Buddha)
有因緣故，說無我為我，真實無我，雖作是說，無有虛妄。善男子！有因緣故，說我為無我，而實有我。為世界故，雖說無我，而無虛妄。佛性無我，如來說我，以其常故。如來是我，而說無我，得自在故。」
爾時師子吼菩薩摩訶薩白佛言：「世尊！若一切眾生悉有佛性，如金剛力士者，以何義故，一切眾生不能得見？」
佛言：「善男子！譬如色法，雖有青黃赤白之異、長短質像，盲者不見。雖復不見，亦不得言無青黃赤白、長短質像。何以故？盲雖不見，有目見故。佛性亦爾，一切眾生雖不能見，十住菩薩見少分故，如來全見。十住菩薩所見佛性如夜見色，如來所見如晝見色。善男子！譬如瞎者見色不了，有善良醫而為治目，以藥力故得了了見。十住菩薩亦復如是，雖見佛性不能明瞭，以首楞嚴三昧力故，能得明瞭。善男子！若有人見一切諸法無常、無我、無樂、無凈，見非一切法無常、無我、無樂、無凈，如是之人不見佛性。一切者名為生死，非一切者名為三寶。聲聞緣覺見一切法無常、無我、無樂、無凈，非一切法亦見無常、無我、無樂、無凈，以是義故，不見佛性。十住菩薩見一切法無常、無我、無樂、無凈，非一切法分見常樂我凈，以是義故，十分之中得見一分。諸佛世尊見一切法無常、
【現代漢語翻譯】 現代漢語譯本：因為因緣的緣故，說『無我』為『我』，實際上是無我的，雖然這樣說，但沒有虛妄。善男子！因為因緣的緣故，說『我』為『無我』，而實際上是有我的。爲了世間的緣故，雖然說『無我』，但沒有虛妄。佛性（Buddha-nature）是無我的，如來說『我』，是因為它是常住的緣故。如來（Tathagata）是『我』，而說『無我』，是因為他得到了自在的緣故。 當時，師子吼菩薩摩訶薩（Simhanada Bodhisattva Mahasattva）問佛說：『世尊！如果一切眾生都有佛性，像金剛力士（Vajra-dharin）一樣，那麼因為什麼緣故，一切眾生都不能看見佛性呢？』 佛說：『善男子！譬如色法，雖然有青、黃、赤、白的不同，有長短、形狀的差異，盲人卻看不見。雖然看不見，也不能說沒有青、黃、赤、白，沒有長短、形狀。為什麼呢？因為盲人雖然看不見，但有眼睛的人能看見。佛性也是這樣，一切眾生雖然不能看見，但十住菩薩（Ten Stages Bodhisattva）能看見少部分，如來能完全看見。十住菩薩所見的佛性，就像在夜晚看見顏色，如來所見的佛性，就像在白天看見顏色。善男子！譬如瞎子看顏色不清楚，有好的醫生為他治療眼睛，因為藥力的緣故，就能清楚地看見。十住菩薩也是這樣，雖然看見佛性，但不能明瞭，因為首楞嚴三昧（Shurangama Samadhi）的力量，才能明瞭。善男子！如果有人看見一切諸法是無常、無我、無樂、無凈，也看見非一切法是無常、無我、無樂、無凈，這樣的人就看不見佛性。一切法指的是生死，非一切法指的是三寶（Three Jewels）。聲聞（Sravaka）和緣覺（Pratyekabuddha）看見一切法是無常、無我、無樂、無凈，也看見非一切法是無常、無我、無樂、無凈，因為這個緣故，看不見佛性。十住菩薩看見一切法是無常、無我、無樂、無凈，非一切法部分地看見常、樂、我、凈，因為這個緣故，在十分之中能看見一分。諸佛世尊看見一切法是無常、』
【English Translation】 English version: Because of causes and conditions, it is said that 『no-self』 is 『self,』 but in reality, there is no self. Although it is said this way, it is not false. Good man! Because of causes and conditions, it is said that 『self』 is 『no-self,』 but in reality, there is self. For the sake of the world, although it is said 『no-self,』 it is not false. The Buddha-nature (Buddha-nature) is no-self, and the Tathagata (Tathagata) speaks of 『self』 because it is permanent. The Tathagata is 『self,』 but speaks of 『no-self』 because he has attained freedom. At that time, Simhanada Bodhisattva Mahasattva asked the Buddha, 『World Honored One! If all sentient beings have Buddha-nature, like Vajra-dharin (Vajra-dharin), then for what reason can all sentient beings not see it?』 The Buddha said, 『Good man! For example, forms, although they have differences of blue, yellow, red, and white, and differences in length, shape, and appearance, a blind person cannot see them. Although they cannot see them, it cannot be said that there are no blue, yellow, red, and white, no length, shape, and appearance. Why? Because although the blind cannot see, those with eyes can see. The Buddha-nature is also like this. Although all sentient beings cannot see it, the Ten Stages Bodhisattvas (Ten Stages Bodhisattva) can see a small part, and the Tathagata can see it completely. The Buddha-nature seen by the Ten Stages Bodhisattvas is like seeing colors at night, and the Buddha-nature seen by the Tathagata is like seeing colors in the daytime. Good man! For example, a blind person cannot see colors clearly, but a good doctor treats their eyes, and because of the power of the medicine, they can see clearly. The Ten Stages Bodhisattvas are also like this. Although they see the Buddha-nature, they cannot understand it clearly, but because of the power of the Shurangama Samadhi (Shurangama Samadhi), they can understand it clearly. Good man! If someone sees all dharmas as impermanent, no-self, no-joy, and no-purity, and also sees non-all dharmas as impermanent, no-self, no-joy, and no-purity, such a person cannot see the Buddha-nature. All dharmas refer to birth and death, and non-all dharmas refer to the Three Jewels (Three Jewels). Sravakas (Sravaka) and Pratyekabuddhas (Pratyekabuddha) see all dharmas as impermanent, no-self, no-joy, and no-purity, and also see non-all dharmas as impermanent, no-self, no-joy, and no-purity. Because of this reason, they cannot see the Buddha-nature. The Ten Stages Bodhisattvas see all dharmas as impermanent, no-self, no-joy, and no-purity, and partially see non-all dharmas as permanent, joyful, self, and pure. Because of this reason, they can see one part out of ten. The Buddhas, World Honored Ones, see all dharmas as impermanent,』
無我、無樂、無凈，非一切法見常樂我凈，以是義故，見於佛性，如觀掌中阿摩勒果。以是義故，首楞嚴定名為畢竟。善男子！譬如初月，雖不可見，不得言無。佛性亦爾，一切凡夫雖不得見，亦不得言無佛性也。
「善男子！佛性者，所謂十力、四無所畏、大悲、三念處。一切眾生悉有三種破煩惱故，然後得見一闡提等，破一闡提，然後能得十力、四無所畏、大悲、三念處。以是義故，我常宣說一切眾生悉有佛性。
「善男子！十二因緣，一切眾生等共有之，亦內亦外。何等十二？過去煩惱名為無明，過去業者則名為行。現在世中，初始受胎，是名為識。入胎五分，四根未具，名為名色。具足四根，未名觸時，是名六入。未別苦樂，是名為觸。染習一愛，是名為受。習近五欲，是名為愛。內外貪求，是名為取。為內外事，起身口意業，是名為有。現在世識，名未來生。現在名色、六入、觸、受，名未來世老病死也。是名十二因緣。善男子！一切眾生雖有如是十二因緣，或有未具。如歌羅邏時死，則無十二。從生乃至老死，得具十二。色界眾生無三種受、三種觸、三種愛，無有老病，亦得名為具足十二。無色眾生無色乃至無有老病，亦得名為具足十二。以定得故，故名眾生平等具有十二因緣。善男子！佛
【現代漢語翻譯】 現代漢語譯本：沒有『我』（ātman，靈魂或自我），沒有快樂，沒有清凈，不應將一切法視為常、樂、我、凈。正因如此，才能見到佛性，如同觀看掌中的阿摩勒果（āmalaka，一種水果）。正因如此，首楞嚴定（śūraṃgama samādhi，一種禪定）被稱為究竟。善男子！譬如初生的月亮，雖然看不見，但不能說它不存在。佛性也是如此，一切凡夫雖然看不見，也不能說沒有佛性。 善男子！佛性是指十力（daśa bala，佛的十種力量）、四無所畏（catvāri vaiśāradyāni，佛的四種無畏）、大悲（mahākaruṇā，偉大的慈悲）、三念處（trīṇi smṛtyupasthānāni，三種正念的建立）。一切眾生都有三種破除煩惱的方法，然後才能見到一闡提（icchantika，斷絕善根的人）等，破除一闡提的障礙，然後才能獲得十力、四無所畏、大悲、三念處。正因如此，我常說一切眾生都有佛性。 善男子！十二因緣（dvādaśāṅga pratītyasamutpāda，十二種相互依存的緣起）是一切眾生共同擁有的，既存在於內在也存在於外在。哪十二種呢？過去的煩惱稱為無明（avidyā，無知），過去的業稱為行（saṃskāra，行為）。現在世中，最初受胎稱為識（vijñāna，意識）。入胎后五蘊（skandha，構成個體的五種要素）未完全形成，四根（indriya，感覺器官）未具足，稱為名色（nāmarūpa，名與色）。四根具足，但還未有觸（sparśa，接觸）時，稱為六入（ṣaḍāyatana，六種感官）。還未分別苦樂時，稱為觸。習慣於一種愛慾，稱為受（vedanā，感受）。習慣於接近五欲（pañca kāmaguṇa，五種感官慾望），稱為愛（tṛṣṇā，渴愛）。內外貪求，稱為取（upādāna，執取）。爲了內外之事，起身口意業，稱為有（bhava，存在）。現在世的識，是未來生的因。現在世的名色、六入、觸、受，是未來世老病死的因。這就是十二因緣。善男子！一切眾生雖然有這樣的十二因緣，但有的並不完全具備。比如歌羅邏（kalala，受精卵）時期就死亡，就沒有十二因緣。從出生到老死，才具備十二因緣。眾生沒有三種受、三種觸、三種愛，沒有老病，也可以稱為具備十二因緣。無色眾生（arūpa sattva，沒有物質形態的眾生）沒有色身，乃至沒有老病，也可以稱為具備十二因緣。因為通過禪定可以獲得，所以說眾生平等地具有十二因緣。善男子！佛
【English Translation】 English version: There is no 『self』 (ātman), no pleasure, no purity; one should not view all dharmas as permanent, pleasurable, self, and pure. It is because of this that one can see the Buddha-nature, like observing an āmalaka fruit in the palm of one's hand. It is because of this that the Śūraṃgama Samādhi is called ultimate. Good man! Just like the new moon, although it cannot be seen, one cannot say it does not exist. The Buddha-nature is also like this; although all ordinary beings cannot see it, one cannot say there is no Buddha-nature. Good man! The Buddha-nature refers to the ten powers (daśa bala) of a Buddha, the four fearlessnesses (catvāri vaiśāradyāni), great compassion (mahākaruṇā), and the three foundations of mindfulness (trīṇi smṛtyupasthānāni). All sentient beings have three ways to break through afflictions, and then they can see the icchantikas (those who have severed their roots of goodness), etc. By breaking through the obstacles of the icchantikas, one can then attain the ten powers, the four fearlessnesses, great compassion, and the three foundations of mindfulness. It is because of this that I often say that all sentient beings have Buddha-nature. Good man! The twelve links of dependent origination (dvādaśāṅga pratītyasamutpāda) are shared by all sentient beings, existing both internally and externally. What are the twelve? Past afflictions are called ignorance (avidyā), and past actions are called formations (saṃskāra). In the present life, the initial conception is called consciousness (vijñāna). When the five aggregates (skandha) are not fully formed in the womb, and the four faculties (indriya) are not complete, it is called name and form (nāmarūpa). When the four faculties are complete, but there is no contact (sparśa), it is called the six sense bases (ṣaḍāyatana). When there is no distinction between suffering and pleasure, it is called contact. Being accustomed to one kind of desire is called feeling (vedanā). Being accustomed to approaching the five desires (pañca kāmaguṇa) is called craving (tṛṣṇā). Seeking internally and externally is called grasping (upādāna). For internal and external matters, engaging in actions of body, speech, and mind is called becoming (bhava). The consciousness of the present life is the cause of future birth. The name and form, the six sense bases, contact, and feeling of the present life are the causes of old age, sickness, and death in the future life. These are the twelve links of dependent origination. Good man! Although all sentient beings have these twelve links of dependent origination, some do not have them completely. For example, if one dies in the kalala (embryo) stage, there are no twelve links. From birth to old age and death, one has the twelve links. Sentient beings without the three kinds of feeling, the three kinds of contact, and the three kinds of craving, and without old age and sickness, can also be said to have the twelve links. Formless beings (arūpa sattva) without form, and even without old age and sickness, can also be said to have the twelve links. Because they can be attained through meditation, it is said that all sentient beings equally have the twelve links of dependent origination. Good man! Buddha
性亦爾，一切眾生定當得成阿耨多羅三藐三菩提故，是故我說一切眾生悉有佛性。
「善男子！雪山有草名為忍辱，牛若食者則出醍醐。更有異草，牛若食者，則無醍醐，雖無醍醐，不可說言雪山之中無忍辱草。佛性亦爾，雪山者名為如來，忍辱草者名大涅槃，異草者十二部經，眾生若能聽受咨啟大般涅槃，則見佛性。十二部中雖不聞有，不可說言無佛性也。善男子！佛性者，亦色非色、非色非非色，亦相非相、非相非非相，亦一非一、非一非非一，非常非斷、非非常非非斷，亦有亦無、非有非無，亦盡非盡、非盡非非盡，亦因亦果、非因非果，亦義非義、非義非非義，亦字非字、非字非非字。云何為色？金剛身故。云何非色？十八不共，非色法故。云何非色非非色？色非色無定相故。云何為相？三十二相故。云何非相？一切眾生相不現故。云何非相非非相？相非相不決定故。云何為一？一切眾生悉一乘故。云何非一？說三乘故。云何非一非非一？無數法故。云何非常？從緣見故。云何非斷？離斷見故。云何非非常非非斷？無終始故。云何為有？一切眾生悉皆有故。云何為無？從善方便而得見故。云何非有非無？虛空性故。云何名盡？得首楞嚴三昧故。云何非盡？以其常故。云何非盡非非盡？一切盡相斷故。云
【現代漢語翻譯】 現代漢語譯本：佛性也是如此，一切眾生必定能夠成就阿耨多羅三藐三菩提（無上正等正覺），因此我說一切眾生都有佛性。 『善男子！雪山有一種草叫做忍辱，牛如果吃了這種草就能產出醍醐（最上等的乳製品，比喻佛法的精髓）。還有另一種草，牛如果吃了就不能產出醍醐。雖然沒有醍醐，也不能說雪山中沒有忍辱草。佛性也是如此，雪山指的是如來（佛的稱號），忍辱草指的是大涅槃（不生不滅的境界），另一種草指的是十二部經（佛經的十二種分類）。眾生如果能夠聽受並請教大般涅槃，就能見到佛性。雖然在十二部經中沒有直接提到，也不能說沒有佛性。善男子！佛性，既是色（物質），又非色，既非色又非非色；既是相（表象），又非相，既非相又非非相；既是一，又非一，既非一又非非一；既非常（無常），又非斷（斷滅），既非非常又非非斷；既是有，又是無，既非有又非無；既是盡（滅盡），又非盡，既非盡又非非盡；既是因，又是果，既非因又非果；既是義（意義），又非義，既非義又非非義；既是字（文字），又非字，既非字又非非字。什麼是色？因為有金剛身（佛的堅固不壞之身）。什麼是非色？因為有十八不共法（佛獨有的十八種功德），不是色法。什麼是非色非非色？因為色和非色沒有固定的相狀。什麼是相？因為有三十二相（佛的身體具有的三十二種殊勝特徵）。什麼是非相？因為一切眾生的相都不顯現。什麼是非相非非相？因為相和非相不確定。什麼是一？因為一切眾生都歸於一乘（唯一的成佛之道）。什麼是非一？因為說了三乘（聲聞乘、緣覺乘、菩薩乘）。什麼是非一非非一？因為有無數的法。什麼是非常？因為是從因緣而見的。什麼是非斷？因為離開了斷見。什麼是非非常非非斷？因為沒有終始。什麼是為有？因為一切眾生都有佛性。什麼是為無？因為從善巧方便才能見到。什麼是非有非無？因為是虛空的性質。什麼是名盡？因為得到了首楞嚴三昧（一種甚深的禪定）。什麼是非盡？因為佛性是常住的。什麼是非盡非非盡？因為一切盡的相都斷絕了。
【English Translation】 English version: The nature is also like this; all sentient beings are certain to attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), therefore I say that all sentient beings have Buddha-nature. 'Good man! There is a grass in the Snow Mountains called 'Patience'; if a cow eats it, it will produce ghee (the finest dairy product, a metaphor for the essence of the Dharma). There is another kind of grass; if a cow eats it, it will not produce ghee. Although there is no ghee, it cannot be said that there is no 'Patience' grass in the Snow Mountains. Buddha-nature is also like this; the Snow Mountains refer to the Tathagata (an epithet of the Buddha), the 'Patience' grass refers to Great Nirvana (the state of non-birth and non-death), and the other grass refers to the twelve divisions of scriptures (the twelve categories of Buddhist scriptures). If sentient beings can listen to and inquire about Great Nirvana, they will see Buddha-nature. Although it is not directly mentioned in the twelve divisions of scriptures, it cannot be said that there is no Buddha-nature. Good man! Buddha-nature is both form and not-form, neither form nor not-not-form; it is both characteristic and not-characteristic, neither characteristic nor not-not-characteristic; it is both one and not-one, neither one nor not-not-one; it is both impermanent and not-annihilation, neither impermanent nor not-not-annihilation; it is both existent and non-existent, neither existent nor non-existent; it is both exhaustion and not-exhaustion, neither exhaustion nor not-not-exhaustion; it is both cause and effect, neither cause nor effect; it is both meaning and not-meaning, neither meaning nor not-not-meaning; it is both word and not-word, neither word nor not-not-word. What is form? Because of the Vajra body (the Buddha's indestructible body). What is not-form? Because of the eighteen unique qualities (the eighteen unique merits of the Buddha), it is not a form-dharma. What is neither form nor not-not-form? Because form and not-form have no fixed characteristics. What is characteristic? Because of the thirty-two marks (the thirty-two auspicious physical characteristics of the Buddha). What is not-characteristic? Because the characteristics of all sentient beings do not appear. What is neither characteristic nor not-not-characteristic? Because characteristic and not-characteristic are not definite. What is one? Because all sentient beings are unified in the One Vehicle (the single path to Buddhahood). What is not-one? Because the Three Vehicles (Shravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle) are spoken of. What is neither one nor not-not-one? Because there are countless dharmas. What is impermanent? Because it is seen from conditions. What is not-annihilation? Because it is apart from the view of annihilation. What is neither impermanent nor not-not-annihilation? Because there is no beginning or end. What is existent? Because all sentient beings have Buddha-nature. What is non-existent? Because it is seen through skillful means. What is neither existent nor non-existent? Because it is the nature of emptiness. What is called exhaustion? Because one attains the Shurangama Samadhi (a profound state of meditation). What is not-exhaustion? Because Buddha-nature is eternal. What is neither exhaustion nor not-not-exhaustion? Because all characteristics of exhaustion are cut off.'
何為因？以了因故。云何為果？果決定故。云何非因非果？以其常故。云何為義？悉能攝取義無礙故。云何非義？不可說故。云何非義非非義？畢竟空故。云何為字？有名稱故。云何非字？名無名故。云何非字非非字？斷一切字故。云何非苦非樂？斷一切受故。云何非我？未能具得八自在故。云何非非我？以其常故。云何非我非非我？不作不受故。云何為空？第一義空故。云何非空？以其常故。云何非空非非空？能為善法作種子故。
「善男子！若有人能思惟解了大涅槃經如是之義，當知是人則見佛性。佛性者不可思議，乃是諸佛如來境界，非諸聲聞緣覺所知。善男子！佛性者非陰界入、非本無今有、非已有還無，從善因緣眾生得見。譬如黑鐵，入火則赤，出冷還黑，而是黑色，非內非外，因緣故有。佛性亦爾，一切眾生煩惱火滅，則得聞見。善男子！如種滅已，芽則得生，而是芽性，非內非外，乃至花果亦復如是，從緣故有。善男子！是大涅槃微妙經典，成就具足無量功德。佛性亦爾，悉是無量無邊功德之所成就。」
爾時師子吼菩薩摩訶薩言：「世尊！菩薩具足成就幾法，得見佛性而不明瞭？諸佛世尊成就幾法，得了了見？」
「善男子！菩薩具足成就十法，雖見佛性，而不明瞭。云何為十？
【現代漢語翻譯】 現代漢語譯本 什麼是因？因為有了知曉的原因。什麼是果？因為果是確定的。什麼是非因非果？因為它是不變的。什麼是義？因為它能完全攝取意義而無障礙。什麼是非義？因為它不可言說。什麼是非義非非義？因為它畢竟是空。什麼是字？因為它有名稱。什麼是非字？因為名是無名的。什麼是非字非非字？因為它斷絕一切字。什麼是非苦非樂？因為它斷絕一切感受。什麼是非我？因為它未能完全獲得八種自在。什麼是非非我？因為它是不變的。什麼是非我非非我？因為它不造作也不承受。什麼是空？因為它是第一義空。什麼是非空？因為它是不變的。什麼是非空非非空？因為它能為善法作種子。 『善男子！如果有人能夠思考理解《大涅槃經》這樣的意義，應當知道這個人就見到了佛性。佛性是不可思議的，是諸佛如來的境界，不是聲聞緣覺所能知道的。善男子！佛性不是陰界入（五蘊、十二處、十八界），不是本來沒有現在才有，也不是已經有了又變成沒有，而是從善因緣眾生才能見到。譬如黑鐵，放入火中就變紅，拿出冷卻後又變黑，而這黑色，非內非外，是因緣而有。佛性也是這樣，一切眾生煩惱的火焰熄滅，就能聽聞見到。善男子！就像種子滅亡后，芽就得以生長，而這芽的性質，非內非外，乃至花果也是這樣，是從因緣而有。善男子！這部《大涅槃經》是微妙的經典，成就具足無量的功德。佛性也是這樣，都是無量無邊的功德所成就的。』 當時，師子吼菩薩摩訶薩說：『世尊！菩薩具足成就多少法，才能見到佛性卻不明白？諸佛世尊成就多少法，才能明瞭地見到？』 『善男子！菩薩具足成就十法，雖然見到佛性，卻不明白。哪十種呢？』
【English Translation】 English version What is a cause? It is because of the cause of understanding. What is an effect? It is because the effect is definite. What is neither cause nor effect? It is because it is constant. What is meaning? It is because it can completely encompass meaning without obstruction. What is not meaning? It is because it cannot be spoken. What is neither meaning nor not-meaning? It is because it is ultimately empty. What is a word? It is because it has a name. What is not a word? It is because name is nameless. What is neither word nor not-word? It is because it cuts off all words. What is neither suffering nor pleasure? It is because it cuts off all feelings. What is not self? It is because it has not fully attained the eight freedoms. What is not non-self? It is because it is constant. What is neither self nor non-self? It is because it neither creates nor receives. What is emptiness? It is because it is the emptiness of the ultimate meaning. What is not emptiness? It is because it is constant. What is neither emptiness nor not-emptiness? It is because it can serve as a seed for good dharmas. 'Good man! If someone can contemplate and understand the meaning of the Mahāparinirvāṇa Sūtra like this, know that this person has seen the Buddha-nature. The Buddha-nature is inconceivable, it is the realm of all Buddhas Tathāgatas, not known by Śrāvakas and Pratyekabuddhas. Good man! The Buddha-nature is not the skandhas, dhātus, and āyatanas (the five aggregates, twelve sense bases, and eighteen elements), it is not that it was originally non-existent and now exists, nor that it existed and then became non-existent, but it is seen by sentient beings through good causes and conditions. For example, black iron, when put into fire, turns red, and when taken out and cooled, it turns black again, and this black color is neither inside nor outside, it exists because of conditions. The Buddha-nature is also like this, when the flames of afflictions of all sentient beings are extinguished, they can hear and see it. Good man! Just as when a seed is destroyed, a sprout can grow, and the nature of this sprout is neither inside nor outside, and even flowers and fruits are also like this, they exist because of conditions. Good man! This Mahāparinirvāṇa Sūtra is a subtle scripture, accomplishing and possessing immeasurable merits. The Buddha-nature is also like this, it is accomplished by immeasurable and boundless merits.' At that time, the Bodhisattva Mahāsattva Simhanāda said: 'World Honored One! How many dharmas does a Bodhisattva need to fully accomplish in order to see the Buddha-nature but not understand it? How many dharmas do all Buddhas World Honored Ones need to accomplish in order to see it clearly?' 'Good man! A Bodhisattva needs to fully accomplish ten dharmas, although seeing the Buddha-nature, they do not understand it. What are the ten?'
一者少欲、二者知足、三者寂靜、四者精進、五者正念、六者正定、七者正慧、八者解脫、九者讚歎解脫、十者以大涅槃教化眾生。」
師子吼菩薩言：「世尊！少欲、知足有何差別？」
「善男子！少欲者，不求不取；知足者，得少之時心不悔恨。少欲者，少有所欲；知足者，但為法事心不愁惱。善男子！欲者有三：一者惡欲，二者大欲，三者欲欲。惡欲者，若有比丘心生貪慾：『欲為一切大眾上首，令一切僧隨逐我后，令諸四部悉皆供養恭敬讚歎、尊重於我。令我先為四眾說法，皆令一切信受我語。亦令國王、大臣、長者，皆恭敬我，令我大得衣服飲食、臥具醫藥、上妙屋宅。』為生死欲，是名惡欲。云何大欲？若有比丘生於欲心：『云何當令四部之眾，悉皆知我得初住地乃至十住？得阿耨多羅三藐三菩提？得阿羅漢果乃至須陀洹果？我得四禪乃至四無閡智？』為于利養，是名大欲。欲欲者，若有比丘，欲生梵天、魔天、自在天、轉輪聖王，若剎利、居士、若婆羅門皆得自在。為利養故，是名欲欲。若不為是三種惡欲之所害者，是名少欲。欲者名為二十五愛，無有如是二十五愛，是名少欲。不求未來所欲之事，是名少欲；得而不著是名知足。不求恭敬，是名少欲；得不積聚，是名知足。
「善
【現代漢語翻譯】 現代漢語譯本：第一是少欲（對慾望的減少），第二是知足（滿足於已有的），第三是寂靜（內心的平靜），第四是精進（努力修行），第五是正念（正確的覺知），第六是正定（正確的禪定），第七是正慧（正確的智慧），第八是解脫（從束縛中解脫），第九是讚歎解脫（讚美解脫的境界），第十是以大涅槃（偉大的涅槃）教化眾生。
師子吼菩薩（一位菩薩的名字）問：『世尊！少欲和知足有什麼區別？』
佛陀回答說：『善男子！少欲是指不追求、不索取；知足是指得到少量時內心不感到後悔。少欲是指慾望很少；知足是指只爲了佛法的事情而內心不感到憂愁煩惱。善男子！慾望有三種：第一是惡欲，第二是大欲，第三是欲欲。惡欲是指，如果有比丘（出家人）心中生起貪慾：『希望成為一切大眾的首領，讓一切僧眾都跟隨在我身後，讓所有四部弟子（比丘、比丘尼、優婆塞、優婆夷）都供養、恭敬、讚歎、尊重我。讓我先為四眾說法，讓所有人都相信接受我的話。也讓國王、大臣、長者都恭敬我，讓我得到大量的衣服飲食、臥具醫藥、上好的房屋。』爲了生死輪迴的慾望，這叫做惡欲。什麼叫做大欲？如果有比丘生起慾望：『如何才能讓四部大眾都知道我得到了初住地乃至十住地（菩薩修行的十個階段）？得到阿耨多羅三藐三菩提（無上正等正覺）？得到阿羅漢果（斷盡煩惱的聖者）乃至須陀洹果（初果聖者）？我得到四禪（四種禪定境界）乃至四無礙智（四種無礙的智慧）？』爲了名聞利養，這叫做大欲。欲欲是指，如果有比丘，想要生到梵天（色界天）、魔天（欲界天）、自在天（他化自在天）、轉輪聖王（統治世界的君主），或者剎利（貴族）、居士（在家信徒）、婆羅門（祭司），都能得到自在。爲了名聞利養，這叫做欲欲。如果不被這三種惡欲所傷害，就叫做少欲。慾望被稱為二十五愛，沒有這二十五愛，就叫做少欲。不追求未來想要的事物，叫做少欲；得到而不執著，叫做知足。不追求恭敬，叫做少欲；得到而不積聚，叫做知足。』
『善男子！'
【English Translation】 English version: The first is having few desires, the second is contentment, the third is tranquility, the fourth is diligence, the fifth is right mindfulness, the sixth is right concentration, the seventh is right wisdom, the eighth is liberation, the ninth is praising liberation, and the tenth is teaching sentient beings with the great Nirvana.
The Bodhisattva Lion's Roar (a Bodhisattva's name) said: 'World Honored One! What is the difference between having few desires and contentment?'
The Buddha replied: 'Good man! Having few desires means not seeking or grasping; contentment means not regretting when one obtains little. Having few desires means having few wants; contentment means not being troubled in mind but only for the sake of Dharma matters. Good man! There are three kinds of desires: the first is evil desire, the second is great desire, and the third is desire for desire. Evil desire is when a Bhikshu (monk) has greed in his heart: 'I wish to be the leader of all the assembly, to have all the Sangha (monastic community) follow behind me, to have all the fourfold disciples (Bhikshus, Bhikshunis, Upasakas, Upasikas) make offerings, respect, praise, and honor me. Let me be the first to preach the Dharma to the fourfold assembly, and let everyone believe and accept my words. Also, let kings, ministers, and elders all respect me, and let me obtain abundant clothing, food, bedding, medicine, and excellent dwellings.' This desire for the cycle of birth and death is called evil desire. What is great desire? If a Bhikshu has a desire in his heart: 'How can I make the fourfold assembly know that I have attained the first stage of dwelling up to the tenth stage (ten stages of Bodhisattva practice)? Attained Anuttara-samyak-sambodhi (unexcelled perfect enlightenment)? Attained the Arhat fruit (a saint who has extinguished all afflictions) up to the Srotapanna fruit (the first fruit of a saint)? I have attained the four Dhyanas (four meditative states) up to the four unobstructed wisdoms (four kinds of unobstructed wisdom)?' This desire for fame and gain is called great desire. Desire for desire is when a Bhikshu desires to be born in the Brahma Heaven (form realm heaven), Mara Heaven (desire realm heaven), Isvara Heaven (Paranirmitavasavartin heaven), a Chakravartin King (a world-ruling monarch), or to be free among Kshatriyas (nobles), householders, or Brahmins (priests). This desire for fame and gain is called desire for desire. If one is not harmed by these three evil desires, it is called having few desires. Desire is called the twenty-five loves, and not having these twenty-five loves is called having few desires. Not seeking future desires is called having few desires; obtaining without attachment is called contentment. Not seeking respect is called having few desires; obtaining without accumulating is called contentment.'
'Good man!'
男子！亦有少欲不名知足，有知足不名少欲，有亦少欲亦知足，有不知足不少欲。少欲者，謂須陀洹。知足者，謂辟支佛。少欲知足者，謂阿羅漢。不少欲不知足者，所謂菩薩。善男子！少欲知足復有二種：一者善，二者不善。不善者所謂凡夫，善者聖人菩薩。一切聖人雖得道果，不自稱說，不稱說故，心不惱恨，是名知足。善男子！菩薩摩訶薩修習大乘大涅槃經欲見佛性，是故修習少欲知足。
「云何寂靜？寂靜有二：一者心靜，二者身靜。身寂靜者，終不造作身三種惡；心寂靜者，亦不造作意三種惡；是則名為身心寂靜。身寂靜者，終不親近四眾，不預四眾所有事業；心寂靜者，終不修習貪慾、瞋恚、愚癡；是則名為身心寂靜。或有比丘身雖寂靜，心不寂靜。有心寂靜，身不寂靜。有身心寂靜。又有身心俱不寂靜。身寂靜心不寂靜者，或有比丘坐禪靜處，遠離四眾，心常積集貪慾、瞋癡，是名身寂靜心不寂靜。心寂靜身不寂靜者，或有比丘親近四眾、國王大臣，斷貪恚癡，是名心寂靜身不寂靜。身心寂靜者，謂佛菩薩。身心不寂靜者，謂諸凡夫。何以故？凡夫之人，身心雖靜，不能深觀無常無樂、無我無凈，以是義故，凡夫之人不能寂靜身口意業。一闡提輩、犯四重禁、作五逆罪，如是之人，亦不得名身心
【現代漢語翻譯】 現代漢語譯本 善男子！有的人雖然慾望少但不算知足，有的人知足但不算慾望少，有的人既慾望少又知足，有的人既不知足也不欲望少。慾望少的人，指的是須陀洹（Srota-apanna，入流果）。知足的人，指的是辟支佛（Pratyekabuddha，獨覺）。既慾望少又知足的人，指的是阿羅漢（Arhat，無學）。既不知足也不欲望少的人，指的是菩薩（Bodhisattva，覺有情）。善男子！慾望少和知足又分為兩種：一種是善的，一種是不善的。不善的指的是凡夫，善的指的是聖人菩薩。一切聖人雖然證得了道果，但不自我宣揚，因為不自我宣揚，心中就不會有惱恨，這叫做知足。善男子！菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）修習大乘《大涅槃經》是爲了見到佛性，所以修習少欲知足。 什麼是寂靜呢？寂靜有兩種：一種是心寂靜，一種是身寂靜。身寂靜指的是，最終不會造作身體的三種惡業；心寂靜指的是，也不會造作意念的三種惡業；這叫做身心寂靜。身寂靜的人，最終不會親近四眾（比丘、比丘尼、優婆塞、優婆夷），不參與四眾的所有事務；心寂靜的人，最終不會修習貪慾、瞋恚、愚癡；這叫做身心寂靜。有的人雖然身體寂靜，心卻不寂靜。有的人心寂靜，身體卻不寂靜。有的人身心都寂靜。還有的人身心都不寂靜。身體寂靜心不寂靜的人，有的是比丘在禪定靜處，遠離四眾，心中卻常常積聚貪慾、瞋恚、愚癡，這叫做身體寂靜心不寂靜。心寂靜身體不寂靜的人，有的是比丘親近四眾、國王大臣，卻能斷除貪慾、瞋恚、愚癡，這叫做心寂靜身體不寂靜。身心都寂靜的人，指的是佛和菩薩。身心都不寂靜的人，指的是各種凡夫。為什麼呢？因為凡夫之人，即使身心安靜，也不能深入觀察無常、無樂、無我、無凈，因為這個原因，凡夫之人不能使身口意業寂靜。一闡提（Icchantika，斷善根者）、犯四重禁、作五逆罪的人，這樣的人，也不能稱為身心寂靜。
【English Translation】 English version Good man! There are those who have few desires but are not considered content, those who are content but are not considered to have few desires, those who both have few desires and are content, and those who are neither content nor have few desires. Those with few desires refer to Srota-apanna (stream-enterer). Those who are content refer to Pratyekabuddha (solitary buddha). Those who both have few desires and are content refer to Arhat (worthy one). Those who are neither content nor have few desires refer to Bodhisattva (enlightenment being). Good man! Having few desires and being content are further divided into two types: one is good, and the other is not good. The not good refers to ordinary people, and the good refers to sages and Bodhisattvas. Although all sages have attained the fruit of the path, they do not proclaim it themselves. Because they do not proclaim it themselves, their hearts do not harbor resentment. This is called contentment. Good man! Bodhisattva-Mahasattvas (great Bodhisattvas) cultivate the Mahayana Mahaparinirvana Sutra in order to see the Buddha-nature, therefore they cultivate having few desires and being content. What is tranquility? There are two types of tranquility: one is tranquility of mind, and the other is tranquility of body. Tranquility of body refers to ultimately not creating the three evils of the body; tranquility of mind refers to also not creating the three evils of intention; this is called tranquility of body and mind. Those with tranquility of body ultimately do not associate with the four assemblies (monks, nuns, laymen, laywomen), and do not participate in the affairs of the four assemblies; those with tranquility of mind ultimately do not cultivate greed, hatred, and delusion; this is called tranquility of body and mind. There are those who, although their body is tranquil, their mind is not tranquil. There are those whose mind is tranquil, but their body is not tranquil. There are those whose body and mind are both tranquil. And there are those whose body and mind are both not tranquil. Those whose body is tranquil but whose mind is not tranquil are those monks who, in a quiet place of meditation, away from the four assemblies, constantly accumulate greed, hatred, and delusion in their hearts. This is called a tranquil body but an untranquil mind. Those whose mind is tranquil but whose body is not tranquil are those monks who associate with the four assemblies, kings, and ministers, but are able to cut off greed, hatred, and delusion. This is called a tranquil mind but an untranquil body. Those whose body and mind are both tranquil refer to Buddhas and Bodhisattvas. Those whose body and mind are both not tranquil refer to all ordinary people. Why is this? Because ordinary people, even if their body and mind are quiet, cannot deeply observe impermanence, suffering, non-self, and impurity. For this reason, ordinary people cannot make their body, speech, and mind tranquil. Those who are Icchantika (those who have cut off their roots of goodness), those who have committed the four grave offenses, and those who have committed the five rebellious acts, such people cannot be called tranquil in body and mind.
寂靜。
「云何精進？若有比丘欲令身口意業清凈，遠離一切諸不善業，修習一切諸善業者，是名精進。是勤精進者，繫念六處，所謂佛、法、僧、戒、施、天，是名正念。具正念者，所得三昧，是名正定。具正定者，觀見諸法猶如虛空，是名正慧。具正慧者，遠離一切煩惱諸結，是名解脫。得解脫者，為諸眾生稱美解脫，言是解脫常恒不變，是名讚歎解脫。解脫即是無上大般涅槃，涅槃者即是煩惱諸結火滅。又涅槃者，名為室宅。何以故？能遮煩惱惡風雨故。又涅槃者，名為歸依，何以故？能過一切諸怖畏故。又涅槃者，名為洲渚。何以故？四大暴河不能漂故。何等為四？一者欲暴、二者有暴、三者見暴、四者無明暴，是故涅槃名為洲渚。又涅槃者，名畢竟歸。何以故？能得一切畢竟樂故。若有菩薩摩訶薩成就具足如是十法，雖見佛性而不明瞭。
「複次善男子！出家之人有四種病，是故不得四沙門果。何等四病？謂四惡欲：一為衣欲、二為食慾、三為臥具欲、四為有欲，是名四惡欲。是出家病有四良藥能療是病，謂糞掃衣能治比丘為衣惡欲，乞食能破為食惡欲，樹下能破臥具惡欲，身心寂靜能破比丘為有惡欲。以是四藥除是四病，是名聖行。如是聖行，則得名為少欲知足。寂靜者有四種樂。何等為四
【現代漢語翻譯】 現代漢語譯本 寂靜。 『什麼是精進？如果有一位比丘想要使身、口、意業清凈，遠離一切不善的業，修習一切善業，這就叫做精進。這位勤奮精進的人，應當專注於六個念處，即佛（Buddha，覺悟者）、法（Dharma，佛的教導）、僧（Sangha，僧團）、戒（Shila，戒律）、施（Dana，佈施）、天（Deva，天神），這叫做正念。具備正念的人，所獲得的禪定，叫做正定。具備正定的人，觀察到一切諸法猶如虛空，這叫做正慧。具備正慧的人，遠離一切煩惱和束縛，這叫做解脫。獲得解脫的人，為眾生稱讚解脫，說解脫是常恒不變的，這叫做讚歎解脫。解脫就是無上大般涅槃（Nirvana，寂滅），涅槃就是煩惱和束縛的火焰熄滅。而且，涅槃也被稱為室宅，為什麼呢？因為它能遮擋煩惱的惡風暴雨。涅槃也被稱為歸依，為什麼呢？因為它能超越一切恐懼。涅槃也被稱為洲渚，為什麼呢？因為四大暴流不能將其沖走。哪四種暴流呢？一是欲暴（Kama-ogha，慾望的洪流），二是有暴（Bhava-ogha，存在的洪流），三是見暴（Ditthi-ogha，見解的洪流），四是無明暴（Avijja-ogha，無知的洪流），所以涅槃被稱為洲渚。涅槃也被稱為究竟歸宿，為什麼呢？因為它能獲得一切究竟的快樂。如果有一位菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）成就具足這十種法，即使見到佛性（Buddha-nature，成佛的潛能）也不明瞭。 『再者，善男子！出家之人有四種病，因此不能獲得四沙門果（Samana-phala，修道者的四種果位）。哪四種病呢？就是四種惡欲：一是衣欲，二是食慾，三是臥具欲，四是有欲，這叫做四種惡欲。出家人的這四種病有四種良藥可以治療，即糞掃衣（Pamsukula，用丟棄的布料縫製的衣服）能治療比丘的衣欲，乞食能破除食慾，樹下能破除臥具欲，身心寂靜能破除比丘的有欲。用這四種藥去除這四種病，這叫做聖行。像這樣的聖行，就叫做少欲知足。寂靜的人有四種快樂。哪四種快樂呢？'
【English Translation】 English version Silence. 'What is diligence? If a Bhikkhu (Buddhist monk) wishes to purify his actions of body, speech, and mind, to abstain from all unwholesome actions, and to cultivate all wholesome actions, this is called diligence. This diligent person should focus on the six mindfulnesses, namely the Buddha (the Awakened One), the Dharma (the Buddha's teachings), the Sangha (the monastic community), the Shila (precepts), the Dana (giving), and the Deva (deities), this is called right mindfulness. One who possesses right mindfulness, the Samadhi (meditative concentration) attained is called right concentration. One who possesses right concentration, seeing all phenomena as like empty space, this is called right wisdom. One who possesses right wisdom, is free from all afflictions and fetters, this is called liberation. One who attains liberation, praises liberation for all beings, saying that liberation is constant and unchanging, this is called praising liberation. Liberation is the unsurpassed great Nirvana (extinction of suffering), Nirvana is the extinguishing of the fire of afflictions and fetters. Moreover, Nirvana is also called a dwelling, why? Because it can shield against the evil winds and rain of afflictions. Nirvana is also called a refuge, why? Because it can transcend all fears. Nirvana is also called an island, why? Because the four great torrents cannot sweep it away. What are the four? First is the torrent of desire (Kama-ogha), second is the torrent of existence (Bhava-ogha), third is the torrent of views (Ditthi-ogha), and fourth is the torrent of ignorance (Avijja-ogha), therefore Nirvana is called an island. Nirvana is also called the ultimate refuge, why? Because it can attain all ultimate happiness. If a Bodhisattva-Mahasattva (great Bodhisattva) achieves and possesses these ten qualities, even if they see the Buddha-nature (potential for Buddhahood), they do not understand it clearly.' 'Furthermore, good man! There are four diseases for those who have left home, therefore they cannot attain the four Samana-phala (fruits of the ascetic life). What are the four diseases? They are the four evil desires: first, the desire for clothing; second, the desire for food; third, the desire for bedding; and fourth, the desire for existence, these are called the four evil desires. There are four good medicines to cure these four diseases of those who have left home, namely, using discarded cloth (Pamsukula) can cure a Bhikkhu's desire for clothing, begging for food can break the desire for food, dwelling under a tree can break the desire for bedding, and tranquility of body and mind can break a Bhikkhu's desire for existence. Using these four medicines to remove these four diseases, this is called holy conduct. Such holy conduct is called having few desires and being content. Those who are tranquil have four kinds of happiness. What are the four?'
？一者出家樂，二寂靜樂，三永滅樂，四畢竟樂。得是四樂，名為寂靜；具四精進，故名精進；具四念處，故名正念；具四禪故，故名正定；見四聖實故，故名正慧；永斷一切煩惱結故，故名解脫；呵說一切煩惱過故，故名讚歎解脫。善男子！菩薩摩訶薩安住具足如是十法，雖見佛性而不明瞭。
「複次善男子！菩薩摩訶薩聞是經已，親近修習，遠離一切世間之事，是名少欲。既出家已不生悔心，是名知足。既知足已，近空閑處遠離憒鬧，是名寂靜。不知足者不樂空閑，夫知足者常樂空寂，于空寂處常作是念：『一切世間悉謂我得沙門道果，然我今者實未能得，我今云何誑惑於人？』作是念已，精勤修習沙門道果，是名精進。親近修習大涅槃者，是名正念。隨順天行，是名正定。安住是定，正見正知，是名正慧。正見知者能得遠離煩惱結縛，是名解脫。十住菩薩為眾生故稱美涅槃，是則名為讚歎解脫。善男子！菩薩摩訶薩安住具足如是十法，雖見佛性而不明瞭。
「複次善男子！夫少欲者，若有比丘住空寂處，端坐不臥，或住樹下，或在冢間，或在露處，隨有草地而坐其上，乞食而食，隨得為足；或一坐食，不過一食；惟畜三衣、糞衣、毳衣；是名少欲。既行是事，心不生悔，是名知足。修空三昧，是名
【現代漢語翻譯】 現代漢語譯本：第一是出家的快樂，第二是寂靜的快樂，第三是永滅的快樂，第四是究竟的快樂。獲得這四種快樂，稱為寂靜；具備四種精進，所以稱為精進；具備四念處，所以稱為正念；具備四禪，所以稱為正定；見到四聖諦的真實，所以稱為正慧；永遠斷除一切煩惱結縛，所以稱為解脫；呵斥說一切煩惱的過失，所以稱為讚歎解脫。善男子！菩薩摩訶薩安住並具足這十種法，即使見到佛性也不明瞭。 其次，善男子！菩薩摩訶薩聽聞這部經后，親近修習，遠離一切世俗之事，這稱為少欲。既然出家了就不生後悔之心，這稱為知足。既然知足了，就親近空閑之處，遠離喧鬧，這稱為寂靜。不知足的人不樂於空閑，而知足的人常常樂於空寂，在空寂之處常常這樣想：『一切世間都認為我得到了沙門道果，然而我今天實際上還沒有得到，我今天怎麼能欺騙迷惑他人呢？』這樣想后，就精勤修習沙門道果，這稱為精進。親近修習大涅槃，這稱為正念。隨順天道執行，這稱為正定。安住于這種禪定，正確地見解和認知，這稱為正慧。正確地見解和認知的人能夠遠離煩惱的束縛，這稱為解脫。十住菩薩爲了眾生的緣故稱讚涅槃，這就稱為讚歎解脫。善男子！菩薩摩訶薩安住並具足這十種法，即使見到佛性也不明瞭。 其次，善男子！所謂少欲，如果有個比丘住在空寂之處，端坐不臥，或者住在樹下，或者在墳墓之間，或者在露天之處，隨處有草地就坐在上面，乞食而食，隨所得就滿足；或者一坐而食，不超過一食；只擁有三件衣服，糞掃衣、毳衣；這稱為少欲。既然做了這些事，心中不生後悔，這稱為知足。修習空三昧，這稱為寂靜。
【English Translation】 English version: First is the joy of leaving home, second is the joy of tranquility, third is the joy of eternal extinction, and fourth is the joy of ultimate attainment. Obtaining these four joys is called tranquility; possessing the four kinds of diligence is therefore called diligence; possessing the four foundations of mindfulness is therefore called right mindfulness; possessing the four dhyanas is therefore called right concentration; seeing the truth of the four noble truths is therefore called right wisdom; eternally cutting off all afflictions and fetters is therefore called liberation; criticizing and speaking of the faults of all afflictions is therefore called praising liberation. Good man! A Bodhisattva Mahasattva, abiding in and possessing these ten dharmas, even though seeing the Buddha-nature, does not understand it clearly. Furthermore, good man! A Bodhisattva Mahasattva, having heard this sutra, draws near and practices it, and distances himself from all worldly affairs, this is called having few desires. Since having left home, he does not give rise to regret, this is called contentment. Since being content, he draws near to secluded places and distances himself from noisy places, this is called tranquility. One who is not content does not delight in seclusion, while one who is content always delights in emptiness and tranquility. In a place of emptiness and tranquility, he always thinks: 'All the world thinks that I have attained the fruit of a Shramana, but I have not yet actually attained it. How can I deceive and confuse people?' Having thought this, he diligently practices the fruit of a Shramana, this is called diligence. Drawing near and practicing the Great Nirvana, this is called right mindfulness. Following the course of the heavens, this is called right concentration. Abiding in this concentration, having right view and right knowledge, this is called right wisdom. One who has right view and knowledge can distance himself from the bonds of afflictions, this is called liberation. A Bodhisattva of the Ten Stages, for the sake of sentient beings, praises Nirvana, this is called praising liberation. Good man! A Bodhisattva Mahasattva, abiding in and possessing these ten dharmas, even though seeing the Buddha-nature, does not understand it clearly. Furthermore, good man! As for having few desires, if there is a Bhikshu who dwells in a secluded place, sits upright without lying down, or dwells under a tree, or among tombs, or in an open place, and sits on any grassy ground, begs for food and eats, and is content with whatever he obtains; or eats in one sitting, not exceeding one meal; and only possesses three robes, rag robes, and wool robes; this is called having few desires. Since having done these things, his mind does not give rise to regret, this is called contentment. Practicing the Samadhi of Emptiness, this is called tranquility.
寂靜。得四果已，于阿耨多羅三藐三菩提，心不休息，是名精進。繫心思惟如來常恒，無有變易，是名正念。修八解脫，是名正定。得四無礙，是名正慧。遠離七漏，是名解脫。稱美涅槃無有十相，名讚歎解脫。十相者，謂生、老、病、死、色、聲、香、味、觸、無常。遠離十相者名大涅槃。善男子！是名菩薩摩訶薩安住具足如是十法，雖見佛性而不明瞭。
「複次善男子！為多欲故，親近國王、大臣、長者、剎利、婆羅門、毗舍、首陀，自稱我得須陀洹果乃至阿羅漢果；為利養故行住坐臥乃至大小便利；若見檀越，猶行恭敬接引語言。破惡欲者名為少欲。雖未能壞諸結煩惱，而能同於如來行處，是名知足。善男子！如是二法，乃是念、定近因緣也，常為師宗同學所贊。我亦常于處處經中，稱美讚歎如是二法。若能具足是二法者，則得近於大涅槃門及五種樂，是名寂靜。堅持戒者，名為精進。有慚愧者，名為正念。不見心相，名為正定。不求諸法性相因緣，是名正慧。無有相故，煩惱則斷，是名解脫。稱美如是大涅槃經，名讚歎解脫。善男子！是名菩薩摩訶薩安住十法，雖見佛性而不明瞭。
「善男子！如汝所言，十住菩薩以何眼故，雖見佛性而不了了？諸佛世尊以何眼故，見於佛性而得了了？善男子！
【現代漢語翻譯】 現代漢語譯本 寂靜。證得四果（須陀洹、斯陀含、阿那含、阿羅漢）后，對於阿耨多羅三藐三菩提（無上正等正覺），心不懈怠，這叫做精進。繫念思惟如來是常恒不變的，這叫做正念。修習八解脫，這叫做正定。獲得四無礙辯才，這叫做正慧。遠離七種煩惱（漏），這叫做解脫。稱讚涅槃沒有十種現象，這叫做讚歎解脫。十種現象是指生、老、病、死、色、聲、香、味、觸、無常。遠離這十種現象叫做大涅槃。善男子！這叫做菩薩摩訶薩安住具足這十種法，雖然見到佛性卻不明白。
又，善男子！因為貪慾的緣故，親近國王、大臣、長者、剎帝利、婆羅門、吠舍、首陀羅，自稱我已證得須陀洹果乃至阿羅漢果；爲了利養的緣故，在行住坐臥乃至大小便時都表現出修行；如果見到施主，仍然恭敬地接待並與之交談。破除惡欲的叫做少欲。雖然未能斷除各種煩惱，但能與如來的行為一致，這叫做知足。善男子！這兩種法，是念和定的近因緣，常常被師長、同修所讚歎。我也常常在各處經典中，稱讚這兩種法。如果能具足這兩種法，就能接近大涅槃之門和五種快樂，這叫做寂靜。堅持戒律的，叫做精進。有慚愧心的，叫做正念。不見心相的，叫做正定。不尋求諸法性相因緣的，叫做正慧。因為沒有相，煩惱就斷了，這叫做解脫。稱讚這樣的大涅槃經，叫做讚歎解脫。善男子！這叫做菩薩摩訶薩安住十種法，雖然見到佛性卻不明白。
善男子！正如你所說，十住菩薩以什麼樣的眼睛，雖然見到佛性卻不明白？諸佛世尊以什麼樣的眼睛，見到佛性而完全明白？善男子！
【English Translation】 English version Tranquility. Having attained the four fruits (Srotaapanna, Sakrdagamin, Anagamin, Arhat), the mind does not rest in Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), this is called diligence. To keep the mind focused on the Tathagata as constant and unchanging, this is called right mindfulness. To cultivate the eight liberations, this is called right concentration. To obtain the four unobstructed eloquences, this is called right wisdom. To be free from the seven outflows (asravas), this is called liberation. To praise Nirvana as having no ten characteristics, this is called praising liberation. The ten characteristics are birth, old age, sickness, death, form, sound, smell, taste, touch, and impermanence. To be free from these ten characteristics is called Great Nirvana. Good man! This is called a Bodhisattva Mahasattva abiding in and possessing these ten dharmas, although seeing the Buddha-nature, they do not understand it.
Furthermore, good man! Because of excessive desire, they associate with kings, ministers, elders, Kshatriyas, Brahmins, Vaishyas, and Shudras, claiming that they have attained the fruit of Srotaapanna up to Arhat; for the sake of gain and support, they display their practice in walking, standing, sitting, lying down, and even during urination and defecation; if they see a donor, they still respectfully receive them and engage in conversation. To break evil desires is called having few desires. Although they have not been able to destroy all the fetters and afflictions, they can be in accordance with the conduct of the Tathagata, this is called contentment. Good man! These two dharmas are the near causes of mindfulness and concentration, and are often praised by teachers and fellow practitioners. I also often praise these two dharmas in various sutras. If one can possess these two dharmas, then one can approach the gate of Great Nirvana and the five kinds of happiness, this is called tranquility. To uphold the precepts is called diligence. To have a sense of shame and remorse is called right mindfulness. Not seeing the characteristics of the mind is called right concentration. Not seeking the causes and conditions of the nature and characteristics of all dharmas is called right wisdom. Because there are no characteristics, afflictions are cut off, this is called liberation. To praise such a Great Nirvana Sutra is called praising liberation. Good man! This is called a Bodhisattva Mahasattva abiding in ten dharmas, although seeing the Buddha-nature, they do not understand it.
Good man! As you have said, with what eyes do the Bodhisattvas of the ten stages, although seeing the Buddha-nature, not understand it? With what eyes do the Buddhas, the World Honored Ones, see the Buddha-nature and fully understand it? Good man!
慧眼見故，不得明瞭；佛眼見故，故得明瞭。為菩提行故，則不了了；若無行故，則得了了。住十住故雖見不了；住不住故則得了了。菩薩摩訶薩智慧因故，見不了了；諸佛世尊斷因果故，見則了了。一切覺者名為佛性，十住菩薩不得名為一切覺故，是故雖見而不明瞭。善男子！見有二種：一者眼見，二者聞見。諸佛世尊眼見佛性，如於掌中觀阿摩勒果。十住菩薩聞見佛性故不了了，十住菩薩唯能自知定得阿耨多羅三藐三菩提，而不能知一切眾生悉有佛性。◎
「◎善男子！復有眼見，諸佛如來、十住菩薩眼見佛性。復有聞見，一切眾生乃至九地聞見佛性。菩薩若聞一切眾生悉有佛性，心不生信，不名聞見。善男子！若有善男子、善女人，欲見如來，應當修習十二部經，受持讀誦、書寫解說。」
師子吼菩薩摩訶薩言：「世尊！一切眾生不能得知如來心相，當云何觀，而得知耶？」
「善男子！一切眾生實不能知如來心相，若欲觀察而得知者，有二因緣：一者眼見，二者聞見。若見如來所有身業，當知是則為如來也，是名眼見；若觀如來所有口業，當知是則為如來也，是名聞見。若見色貌一切眾生無與等者，當知是則為如來也，是名眼見；若聞音聲微妙最勝，不同眾生所有音聲，當知是則為如來也
【現代漢語翻譯】 現代漢語譯本 以慧眼觀察，不能明瞭；以佛眼觀察，才能明瞭。爲了菩提的修行，就不能完全明瞭；如果沒有修行，就能完全明瞭。安住於十住位的菩薩雖然能見到，但不能明瞭；不住於十住位的菩薩就能明瞭。菩薩摩訶薩因為智慧的因緣，所以見而不完全明瞭；諸佛世尊因為斷絕了因果，所以見就能明瞭。一切覺悟者名為佛性（Buddha-nature），十住菩薩不能稱為一切覺悟者，所以雖然見到卻不能明瞭。善男子！見有兩種：一是眼見，二是聞見。諸佛世尊以眼見佛性，如同在掌中觀看阿摩勒果（一種果實）。十住菩薩以聞見佛性，所以不能明瞭。十住菩薩只能自己知道必定能證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），而不能知道一切眾生都有佛性。 善男子！還有一種眼見，是諸佛如來、十住菩薩以眼見佛性。還有一種聞見，是一切眾生乃至九地菩薩以聞見佛性。菩薩如果聽到一切眾生都有佛性，心中不生信，就不能稱為聞見。善男子！如果有善男子、善女人，想要見到如來，應當修習十二部經，受持讀誦、書寫解說。 師子吼菩薩摩訶薩（Simha-nada Bodhisattva Mahasattva）說：『世尊！一切眾生不能得知如來的心相，應當如何觀察，才能得知呢？』 『善男子！一切眾生確實不能得知如來的心相，如果想要觀察而得知，有兩種因緣：一是眼見，二是聞見。如果見到如來所有的身業，應當知道這就是如來，這稱為眼見；如果觀察如來所有的口業，應當知道這就是如來，這稱為聞見。如果見到如來的色貌，一切眾生沒有能與之相比的，應當知道這就是如來，這稱為眼見；如果聽到如來的音聲微妙最勝，不同於眾生所有的音聲，應當知道這就是如來，這稱為聞見。』
【English Translation】 English version With the eye of wisdom, one cannot clearly see; with the Buddha's eye, one can clearly see. Because of the practice of Bodhi, one cannot fully understand; if there is no practice, one can fully understand. Although those who dwell in the ten abodes can see, they cannot understand; those who do not dwell in the ten abodes can understand. Bodhisattva Mahasattvas, due to the cause of wisdom, see but do not fully understand; the World Honored Ones, because they have severed the cause and effect, see and understand. All who are awakened are called Buddha-nature, and the Bodhisattvas of the ten abodes cannot be called fully awakened, therefore, although they see, they do not understand. Good man! There are two kinds of seeing: one is seeing with the eye, and the other is hearing. The World Honored Ones see the Buddha-nature with their eyes, like observing an Amalaka fruit (a kind of fruit) in the palm of their hand. The Bodhisattvas of the ten abodes hear of the Buddha-nature, therefore they do not understand. The Bodhisattvas of the ten abodes can only know for themselves that they will surely attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), but they cannot know that all sentient beings have Buddha-nature. Good man! There is also seeing with the eye, where the Buddhas and Tathagatas, and the Bodhisattvas of the ten abodes see the Buddha-nature with their eyes. There is also hearing, where all sentient beings, even up to the ninth ground Bodhisattvas, hear of the Buddha-nature. If a Bodhisattva hears that all sentient beings have Buddha-nature, but does not generate faith in their heart, it cannot be called hearing. Good man! If there are good men or good women who wish to see the Tathagata, they should cultivate the twelve divisions of scriptures, uphold, recite, write, and explain them. The Bodhisattva Mahasattva Simha-nada (Lion's Roar) said: 'World Honored One! All sentient beings cannot know the mind-aspect of the Tathagata, how should they observe in order to know?' 'Good man! All sentient beings indeed cannot know the mind-aspect of the Tathagata. If one wishes to observe and know, there are two causes: one is seeing with the eye, and the other is hearing. If one sees all the bodily actions of the Tathagata, one should know that this is the Tathagata, this is called seeing with the eye; if one observes all the verbal actions of the Tathagata, one should know that this is the Tathagata, this is called hearing. If one sees the appearance of the Tathagata, which is unmatched by all sentient beings, one should know that this is the Tathagata, this is called seeing with the eye; if one hears the voice of the Tathagata, which is subtle and supreme, different from the voices of all sentient beings, one should know that this is the Tathagata, this is called hearing.'
，是名聞見。若見如來所作神通，為為眾生，為為利養？若為眾生，不為利養，當知是則為如來也，是名眼見；若觀如來以他心智觀眾生時，為利養說？為眾生說？若為眾生，不為利養，當知是則為如來也，是名聞見。云何如來而受是身？何故受身？為誰受身？是名眼見；若觀如來云何說法？何故說法？為誰說法？是名聞見。以身惡業加之不瞋，當知是則為如來也，是名眼見；以口惡業加之不恚，當知是則為如來也，是名聞見。若見菩薩初生之時，於十方面各行七步，摩尼跋陀、富那跋陀鬼神大將，執持幡蓋，震動無量無邊世界，金光晃曜彌滿虛空，難陀龍王及跋難陀以神通力浴菩薩身，諸天形像承迎禮拜，阿私陀仙合掌恭敬。盛年舍欲，如棄涕唾，不為世樂之所迷惑，出家修道樂於閑寂，為破邪見六年苦行，于諸眾生平等無二，心常在定初無散亂，相好嚴麗莊飾其身，所游之處丘墟皆平，衣服離身四寸不墮，行時直視不顧左右，所食之物物無完過，坐起之處草不動亂。為調眾生故往說法，心無憍慢，是名眼見。若聞菩薩行七步已，唱如是言：『我今此身最是後邊。』阿私陀仙合掌而言：『大王當知，悉達太子，定當得成阿耨多羅三藐三菩提，終不在家作轉輪王。何以故？相明瞭故。轉輪聖王相不明瞭。悉達太子身相
【現代漢語翻譯】 現代漢語譯本：這被稱為『聞見』。如果看到如來（Tathagata，佛的稱號）所展現的神通，是爲了眾生還是爲了利養？如果是爲了眾生，而不是爲了利養，應當知道這就是如來，這被稱為『眼見』；如果觀察如來用他心智觀察眾生時，是爲了利養而說，還是爲了眾生而說？如果是爲了眾生，而不是爲了利養，應當知道這就是如來，這被稱為『聞見』。如來為何會接受這樣的身體？為何要受身？為誰受身？這被稱為『眼見』；如果觀察如來如何說法？為何說法？為誰說法？這被稱為『聞見』。如果有人以身體的惡業加害於他，他卻不嗔恨，應當知道這就是如來，這被稱為『眼見』；如果有人以口頭的惡業加害於他，他卻不惱怒，應當知道這就是如來，這被稱為『聞見』。如果看到菩薩（Bodhisattva，指發願成佛的修行者）初生之時，在十個方向各行走七步，摩尼跋陀（Manibhadra，藥叉神）和富那跋陀（Purnabhadra，藥叉神）等鬼神大將，手持幡蓋，震動無量無邊的世界，金光閃耀充滿虛空，難陀龍王（Nanda，龍王名）和跋難陀（Upananda，龍王名）以神通力為菩薩沐浴，諸天神像前來迎接禮拜，阿私陀仙（Asita，仙人名）合掌恭敬。在盛年時捨棄慾望，如同丟棄唾液，不被世俗的快樂所迷惑，出家修行，樂於清靜，爲了破除邪見而進行六年苦行，對一切眾生平等無二，心中常在禪定中，沒有散亂，相貌美好莊嚴，所到之處丘陵都變得平坦，衣服離身四寸而不墜落，行走時直視前方不看左右，所食之物沒有殘缺，坐臥之處草木不亂。爲了調伏眾生而前往說法，心中沒有驕慢，這被稱為『眼見』。如果聽到菩薩行走七步后，說出這樣的話：『我今此身是最末後的。』阿私陀仙合掌說道：『大王應當知道，悉達太子（Siddhartha，釋迦牟尼佛的俗名），必定會成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），最終不會在家做轉輪王（Chakravartin，統治世界的理想君主）。為什麼呢？因為他的相貌非常明顯。轉輪聖王的相貌並不明顯。悉達太子的身相』 現代漢語譯本：明顯，所以知道他必定會成佛。』這被稱為『聞見』。
【English Translation】 English version: This is called 'hearing and seeing'. If one sees the supernatural powers performed by the Tathagata (the title of a Buddha), is it for the sake of sentient beings or for the sake of gain? If it is for the sake of sentient beings and not for gain, one should know that this is the Tathagata, and this is called 'seeing with the eyes'; if one observes the Tathagata using his mind to observe sentient beings, is it for the sake of gain or for the sake of sentient beings that he speaks? If it is for the sake of sentient beings and not for gain, one should know that this is the Tathagata, and this is called 'hearing and seeing'. Why does the Tathagata receive such a body? Why does he receive a body? For whom does he receive a body? This is called 'seeing with the eyes'; if one observes how the Tathagata teaches, why he teaches, and for whom he teaches, this is called 'hearing and seeing'. If someone harms him with bodily evil deeds, yet he does not become angry, one should know that this is the Tathagata, and this is called 'seeing with the eyes'; if someone harms him with verbal evil deeds, yet he does not become resentful, one should know that this is the Tathagata, and this is called 'hearing and seeing'. If one sees a Bodhisattva (one who aspires to become a Buddha) at the time of his birth, walking seven steps in each of the ten directions, with Yaksha generals such as Manibhadra (a Yaksha deity) and Purnabhadra (a Yaksha deity) holding banners and canopies, shaking countless worlds, golden light shining and filling the void, and the dragon kings Nanda (a dragon king) and Upananda (a dragon king) bathing the Bodhisattva with their supernatural powers, with celestial beings welcoming and bowing, and the sage Asita (a sage) joining his palms in respect. In his prime, he abandons desires as if discarding spittle, not being deluded by worldly pleasures, leaving home to practice, delighting in solitude, practicing asceticism for six years to break through wrong views, being equal to all sentient beings, his mind always in samadhi (meditative absorption) without distraction, his appearance beautiful and adorned, the places he travels becoming level, his clothes four inches away from his body without falling, walking straight ahead without looking left or right, the food he eats without any imperfection, and the grass not disturbed where he sits or lies down. He goes to teach for the sake of taming sentient beings, without arrogance in his heart, this is called 'seeing with the eyes'. If one hears that after the Bodhisattva has walked seven steps, he says, 'This is my last body.' The sage Asita joins his palms and says, 'Great King, you should know that Prince Siddhartha (the given name of Shakyamuni Buddha) will definitely attain Anuttara-samyak-sambodhi (supreme perfect enlightenment) and will not remain at home to become a Chakravartin (an ideal universal ruler). Why? Because his marks are very clear. The marks of a Chakravartin are not clear. Prince Siddhartha's bodily marks English version: are clear, so it is known that he will definitely become a Buddha.' This is called 'hearing and seeing'.
炳著，是故必得阿耨多羅三藐三菩提。』見老病死復作是言：『一切眾生甚可憐愍，常與如是生老病死共相隨逐，而不能觀常行於苦，我當斷之。』從阿羅邏五通仙人受無想定，既成就已，后說其非。從郁陀伽仙受非有想非無想定，既成就已，說非涅槃是生死法。六年苦行無所克獲，即作是言：『修是苦行空無所得，若是實者我應得之，以虛妄故我無所得，是名邪術非正道也。』既成道已，梵天勸請：『惟愿如來當爲眾生廣開甘露說無上法。』佛言：『梵王！一切眾生常為煩惱之所障覆，不能受我正法之言。』梵王復言：『世尊！一切眾生凡有三種，所謂利根、中根、鈍根。利根能受，惟愿為說。』佛言：『梵王！諦聽，諦聽！我今當爲一切眾生開甘露門。』即于波羅㮏國轉正法輪，宣說中道。一切眾生不破諸結，非不能破，非破非不破，故名中道。不度眾生，非不能度，是名中道。非一切成，亦非不成，是名中道。凡有所說，不自言師，不言弟子，是名中道。說不為利，非不得果，是名中道。正語實語、時語真語，言不虛發，微妙第一。如是等法，是名聞見。善男子！如來心相實不可見。若有善男子、善女人，欲見如來，應當依是二種因緣。」◎
大般涅槃經卷第二十七 大正藏第 12 冊 No. 03
【現代漢語翻譯】 現代漢語譯本 『炳著（光明），因此必定能證得阿耨多羅三藐三菩提（無上正等正覺）。』見到衰老、疾病、死亡，又這樣說：『一切眾生真是可憐，常常與這樣的生老病死相伴隨，卻不能觀察到他們一直處於痛苦之中，我應當斷除這些痛苦。』他從阿羅邏（一位仙人）那裡學習無想定，當他成就之後，又說它不是正道。他又從郁陀伽（另一位仙人）那裡學習非有想非無想定，當他成就之後，又說它不是涅槃，而是生死之法。他進行了六年苦行，卻一無所獲，於是說：『修行這種苦行，空無所得，如果它是真實的，我應該能得到，因為它虛妄，所以我一無所得，這叫做邪術，不是正道。』當他成道之後，梵天勸請說：『唯愿如來為眾生廣開甘露，宣說無上之法。』佛說：『梵王！一切眾生常常被煩惱所遮蔽，不能接受我的正法之言。』梵王又說：『世尊！一切眾生有三種根性，即利根、中根、鈍根。利根者能夠接受，唯愿您為他們宣說。』佛說：『梵王！仔細聽，仔細聽！我現在將為一切眾生開啟甘露之門。』於是他在波羅㮏國開始轉動正法輪，宣說中道。一切眾生不是不能破除各種煩惱結縛，也不是破除，也不是不破除，所以叫做中道。不是不能度化眾生，也不是度化，這叫做中道。不是一切都成就，也不是一切都不成就，這叫做中道。凡有所說，不自稱為師，也不稱他人為弟子，這叫做中道。說法不是爲了利益，也不是沒有結果，這叫做中道。說正直的話、真實的話、適時的話、真誠的話，言語不虛妄，微妙第一。像這樣的法，叫做聞見。善男子！如來的心相實際上是不可見的。如果有善男子、善女人想要見到如來，應當依靠這兩種因緣。』 《大般涅槃經》卷第二十七
【English Translation】 English version 'Shining, therefore, one will surely attain Anuttara-samyak-sambodhi (unexcelled complete enlightenment).' Seeing old age, sickness, and death, he further said: 'All sentient beings are truly pitiable, constantly accompanied by such birth, old age, sickness, and death, yet they cannot observe that they are always in suffering. I shall put an end to these sufferings.' He learned the Samjna-nasanajnasamjñāyatana (state of neither perception nor non-perception) from Arada Kalama (a sage), and after achieving it, he later said it was not the right path. He then learned the Naivasamjnanasamjñayatana (state of no perception) from Udraka Ramaputra (another sage), and after achieving it, he said it was not Nirvana but a state of Samsara. After six years of ascetic practices without any attainment, he said: 'Practicing such asceticism is fruitless. If it were real, I should have attained it. Because it is false, I have attained nothing. This is called a heretical practice, not the right path.' After attaining enlightenment, Brahma urged him, saying: 'May the Tathagata widely open the gate of nectar for sentient beings and proclaim the unsurpassed Dharma.' The Buddha said: 'Brahma, all sentient beings are constantly obscured by afflictions and cannot accept my words of the true Dharma.' Brahma further said: 'World Honored One, all sentient beings have three kinds of faculties: sharp, medium, and dull. Those with sharp faculties can accept it. May you please preach for them.' The Buddha said: 'Brahma, listen carefully, listen carefully! I will now open the gate of nectar for all sentient beings.' Then, in the country of Varanasi, he began to turn the wheel of the Dharma, proclaiming the Middle Way. All sentient beings are not unable to break the bonds of afflictions, nor are they breaking them, nor are they not breaking them, therefore it is called the Middle Way. It is not that they cannot liberate sentient beings, nor are they liberating them, this is called the Middle Way. It is not that everything is accomplished, nor is it that nothing is accomplished, this is called the Middle Way. In all that is said, one does not call oneself a teacher, nor does one call others disciples, this is called the Middle Way. Speaking is not for gain, nor is it without result, this is called the Middle Way. Speaking truthfully, speaking at the right time, speaking sincerely, words are not spoken falsely, it is subtle and supreme. Such teachings are called hearing and seeing. Good man, the true form of the Tathagata's mind is actually invisible. If there are good men or good women who wish to see the Tathagata, they should rely on these two causes and conditions.' The Mahaparinirvana Sutra, Volume 27
74 大般涅槃經
大般涅槃經卷第二十八
北涼天竺三藏曇無讖譯師子吼菩薩品第十一之二
◎爾時師子吼菩薩摩訶薩白佛言：「世尊！如先所說，庵羅果喻四種人等。有人行細，心不正實。有人心細，行不正實。有人心細，行亦正實。有人心不細，行不正實。是初二種，云何可知？如佛所說，雖依是二，不可得知。」
佛言：「善哉，善哉！善男子！庵羅果喻二種人等，實難可知。以難知故，我經中說，當與共住；住若不知，當與久處；久處不知，當以智慧；智若不知，當深觀察；以觀察故，則知持戒及以破戒。善男子！具是四事，共住、久處、智慧、觀察，然後得知持戒破戒。善男子！戒有二種，持戒亦二：一究竟戒、二不究竟。有人以因緣故受持禁戒，智者當觀是人持戒，為為利養？為究竟持？善男子！如來戒者無有因緣，是故得名為究竟戒。以是義故，菩薩雖為諸惡眾生之所傷害，不生恚礙，是故如來得名成就畢竟持戒、究竟持戒。善男子！我昔一時，與舍利弗及五百弟子，俱共止住摩伽陀國瞻婆大城。時有獵師追逐一鴿，是鴿惶怖，至舍利弗影，猶故戰慄如芭蕉樹，至我影中身心安隱，恐怖得除。是故當知如來世尊畢竟持戒，乃至身影猶有是力。善男子！不究竟戒，尚不能得
【現代漢語翻譯】 現代漢語譯本 當時，師子吼菩薩摩訶薩對佛說：『世尊！正如您先前所說，用庵羅果來比喻四種人。有人行為細緻，但內心不正直誠實；有人內心細緻，但行為不正直誠實；有人內心細緻，行為也正直誠實；有人內心不細緻，行為不正直誠實。這前兩種人，如何才能瞭解呢？正如佛所說，即使依據這兩種情況，也無法得知。』 佛說：『好啊，好啊！善男子！用庵羅果來比喻這兩種人，確實難以瞭解。正因為難以瞭解，所以在我的經典中說，應當與他們共同居住；如果共同居住還不能瞭解，應當與他們長期相處；長期相處還不能瞭解，應當用智慧去觀察；用智慧觀察還不能瞭解，應當深入觀察；通過觀察，就能知道他們是持戒還是破戒。善男子！具備這四種方法，共同居住、長期相處、運用智慧、深入觀察，然後才能知道他們是持戒還是破戒。善男子！戒律有兩種，持戒也有兩種：一是究竟戒，二是不究竟戒。有人因為某種因緣而受持禁戒，智者應當觀察這個人持戒，是爲了利益供養嗎？還是爲了究竟持戒？善男子！如來的戒律沒有任何因緣，所以才被稱為究竟戒。因為這個緣故，菩薩即使被各種惡劣眾生所傷害，也不會產生嗔恨和障礙，所以如來才被稱為成就了畢竟持戒、究竟持戒。善男子！我過去曾經有一次，與舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）和五百弟子，一同住在摩伽陀國（Magadha，古印度十六雄國之一）的瞻婆大城（Champa，古印度城市）。當時有一個獵人追逐一隻鴿子，這隻鴿子驚慌恐懼，飛到舍利弗的影子下，仍然像芭蕉樹一樣顫抖，飛到我的影子下，身心才安穩下來，恐懼也消除了。所以應當知道如來世尊是畢竟持戒的，甚至連身影都有這樣的力量。善男子！不究竟的戒律，尚且不能得到』
【English Translation】 English version At that time, the Bodhisattva Mahasattva Lion's Roar said to the Buddha: 'World Honored One! As you said before, using the mango fruit as a metaphor for four types of people. Some people have meticulous behavior but are not upright and honest in their hearts; some people have meticulous hearts but are not upright and honest in their behavior; some people have meticulous hearts and upright and honest behavior; some people do not have meticulous hearts and are not upright and honest in their behavior. How can the first two types of people be understood? As the Buddha said, even based on these two situations, it is impossible to know.' The Buddha said: 'Excellent, excellent! Good man! Using the mango fruit as a metaphor for these two types of people is indeed difficult to understand. Because it is difficult to understand, it is said in my scriptures that one should live with them; if one cannot understand by living together, one should spend a long time with them; if one cannot understand by spending a long time with them, one should observe with wisdom; if one cannot understand by observing with wisdom, one should observe deeply; through observation, one can know whether they are keeping the precepts or breaking them. Good man! Having these four methods, living together, spending a long time together, using wisdom, and observing deeply, one can then know whether they are keeping the precepts or breaking them. Good man! There are two types of precepts, and there are also two types of keeping precepts: one is the ultimate precept, and the other is the non-ultimate precept. Some people receive and uphold the precepts because of some cause, and the wise should observe whether this person is keeping the precepts for the sake of profit and offerings, or for the sake of ultimately keeping the precepts? Good man! The precepts of the Tathagata have no cause, so they are called the ultimate precepts. For this reason, even if a Bodhisattva is harmed by various evil beings, they will not generate anger or obstacles, so the Tathagata is called one who has achieved the ultimate keeping of precepts, the ultimate keeping of precepts. Good man! Once in the past, I was staying in the great city of Champa in the country of Magadha (one of the sixteen ancient kingdoms of India) with Sariputra (one of the ten great disciples of the Buddha, known for his wisdom) and five hundred disciples. At that time, a hunter was chasing a pigeon, and the pigeon was frightened and terrified. It flew into the shadow of Sariputra, and it was still trembling like a banana tree. When it flew into my shadow, its body and mind became peaceful, and its fear was eliminated. Therefore, one should know that the World Honored One Tathagata is ultimately keeping the precepts, and even his shadow has such power. Good man! Non-ultimate precepts cannot even obtain'
聲聞緣覺，何況能得阿耨多羅三藐三菩提？
「復有二種：一為利養，二為正法。為利養故，受持禁戒，當知是戒不見佛性及以如來，雖聞佛性及如來名，猶不得名為聞見也。若為正法受持禁戒，當知是戒能見佛性及以如來，是名眼見，亦名聞見。復有二種：一者根深難拔，二者根淺易動。若能修習空無相愿，是名根深難拔。若不修習是三三昧，雖復修習為二十五有，是名根淺易動。復有二種：一為自身，二為眾生。為眾生者，能見佛性及以如來。持戒之人復有二種：一者性自能持，二者須他教敕。若受戒已，經無量世初不漏失，或值惡國、遇惡知識、惡時、惡世，聞邪惡法、邪見同止。爾時雖無受戒之法，修持如本，無所毀犯，是名性自能持。若遇師僧白四羯磨，然後得戒，雖得戒已，要憑和上、諸師、同學、善友誨喻，乃知進止，聽法說法備諸威儀，是名須他教敕。善男子！效能持者，眼見佛性及以如來，亦名聞見。戒復有二：一聲聞戒，二菩薩戒。從初發心乃至得成阿耨多羅三藐三菩提，是名菩薩戒。若觀白骨乃至證得阿羅漢果，是名聲聞戒。若有受持聲聞戒者，當知是人不見佛性及以如來。若有受持菩薩戒者，當知是人得阿耨多羅三藐三菩提，能見佛性、如來、涅槃。」
師子吼菩薩言：「世尊
【現代漢語翻譯】 現代漢語譯本：聲聞（Shravaka，指聽聞佛陀教誨而修行的人）和緣覺（Pratyekabuddha，指不需他人教導，通過自身修行而覺悟的人）尚且不能達到，更何況能證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺，即最高的覺悟）呢？ 又有兩種情況：一是為求利養，二是為求正法。爲了利養的緣故而受持禁戒，應當知道這種持戒是不能見到佛性（Buddha-nature，指一切眾生皆具的成佛的可能性）以及如來的（Tathagata，佛的稱號之一），即使聽聞佛性以及如來的名號，也不能稱之為聞見。如果爲了正法的緣故而受持禁戒，應當知道這種持戒能夠見到佛性以及如來，這才能稱之為眼見，也稱之為聞見。又有兩種情況：一是根深難拔，二是根淺易動。如果能夠修習空（Sunyata，指一切事物沒有固定不變的自性）、無相（Animitta，指不執著于任何表象）、無愿（Apranihita，指不追求任何目標）這三種三昧（Samadhi，指禪定），就稱為根深難拔。如果不能修習這三種三昧，即使修習二十五有（指三界中的二十五種存在狀態），也稱為根淺易動。又有兩種情況：一是為自身，二是為眾生。為眾生的人，能夠見到佛性以及如來。持戒的人又有兩種：一是天性就能持戒，二是需要他人教導。如果受戒之後，經歷無量世都不曾漏失戒律，即使遇到惡國、惡知識、惡時、惡世，聽聞邪惡的法、與邪見的人同住，那時即使沒有受戒的儀式，也能像原來一樣修行，沒有毀犯戒律，這稱為天性就能持戒。如果遇到師僧進行白四羯磨（指僧團的四次宣告儀式）之後才得戒，即使得戒之後，也要依靠和尚（Upadhyaya，指戒師）、諸位老師、同學、善友的教誨，才知道進退，聽法說法，具備各種威儀，這稱為需要他人教導。善男子！天性就能持戒的人，能眼見佛性以及如來，也稱為聞見。戒律又有兩種：一是聲聞戒，二是菩薩戒。從最初發心直到成就阿耨多羅三藐三菩提，這稱為菩薩戒。如果觀白骨（指佛教的一種修行方法，通過觀察白骨來認識無常）乃至證得阿羅漢果（Arhat，指斷盡煩惱，達到涅槃的聖者），這稱為聲聞戒。如果有受持聲聞戒的人，應當知道這個人不能見到佛性以及如來。如果有受持菩薩戒的人，應當知道這個人能得阿耨多羅三藐三菩提，能見到佛性、如來、涅槃（Nirvana，指解脫生死輪迴的境界）。 師子吼菩薩（Simhanada Bodhisattva，菩薩名號）說：『世尊』
【English Translation】 English version: Shravakas (those who practice by hearing the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment on their own without a teacher) cannot achieve it, how much less can they attain Anuttara-samyak-sambodhi (supreme perfect enlightenment)? Furthermore, there are two kinds of situations: one is for the sake of gain and support, and the other is for the sake of the true Dharma. If one upholds the precepts for the sake of gain and support, know that such observance of precepts cannot see the Buddha-nature (the potential for Buddhahood inherent in all beings) and the Tathagata (one of the titles of the Buddha). Even if one hears the name of the Buddha-nature and the Tathagata, it cannot be called seeing or hearing. If one upholds the precepts for the sake of the true Dharma, know that such observance of precepts can see the Buddha-nature and the Tathagata. This is called seeing with the eyes, and it is also called hearing and seeing. There are also two kinds of situations: one is deeply rooted and difficult to uproot, and the other is shallowly rooted and easily moved. If one can cultivate the three samadhis (meditative states) of emptiness (Sunyata, the absence of inherent existence), signlessness (Animitta, non-attachment to appearances), and wishlessness (Apranihita, non-pursuit of goals), it is called deeply rooted and difficult to uproot. If one does not cultivate these three samadhis, even if one cultivates the twenty-five existences (the twenty-five states of existence in the three realms), it is called shallowly rooted and easily moved. There are also two kinds of situations: one is for oneself, and the other is for sentient beings. Those who are for sentient beings can see the Buddha-nature and the Tathagata. There are also two kinds of precept holders: one is naturally able to uphold the precepts, and the other needs the instruction of others. If, after receiving the precepts, one does not violate them for countless eons, even if one encounters evil countries, evil teachers, evil times, and evil worlds, hears evil teachings, and dwells with those of evil views, at that time, even without the ceremony of receiving the precepts, one can still practice as before, without violating the precepts. This is called naturally able to uphold the precepts. If one receives the precepts after the Sangha (Buddhist monastic community) performs the four karmas (formal declarations), even after receiving the precepts, one still needs to rely on the Upadhyaya (preceptor), the teachers, fellow practitioners, and good friends for guidance, to know how to advance and retreat, to listen to the Dharma, to speak the Dharma, and to have all the proper conduct. This is called needing the instruction of others. Good man! Those who are naturally able to uphold the precepts can see the Buddha-nature and the Tathagata with their eyes, and it is also called hearing and seeing. There are also two kinds of precepts: the Shravaka precepts and the Bodhisattva precepts. From the initial aspiration until the attainment of Anuttara-samyak-sambodhi, this is called the Bodhisattva precepts. If one contemplates white bones (a Buddhist practice of contemplating skeletons to understand impermanence) until one attains the Arhat (a perfected being who has attained Nirvana) fruit, this is called the Shravaka precepts. If there are those who uphold the Shravaka precepts, know that such a person cannot see the Buddha-nature and the Tathagata. If there are those who uphold the Bodhisattva precepts, know that such a person can attain Anuttara-samyak-sambodhi and can see the Buddha-nature, the Tathagata, and Nirvana (the state of liberation from the cycle of birth and death). Simhanada Bodhisattva (a Bodhisattva's name) said, 'World Honored One.'
！何因緣故，受持禁戒？」
佛言：「善男子！為心不悔故。何故不悔？為受樂故。何故受樂？為遠離故。何故遠離？為安隱故。何故安隱？為禪定故。何故禪定？為實知見故。何故為實知見？為見生死諸過患故。何故為見於生死過患？為心不貪著故。何故為心不貪著？為得解脫故。何故為得解脫？為得無上大涅槃故。何故為得大般涅槃？為得常樂我凈法故。何故為得常樂我凈？為得不生不滅故。何故為得不生不滅？為見佛性故。是故菩薩性自能持究竟凈戒。善男子！持戒比丘雖不發願求不悔心，不悔之心自然而得。何以故？法性爾故。雖不求樂、遠離安隱、真實知見，見生死過，心不貪著。解脫涅槃、常樂我凈、不生不滅，見於佛性而自然得。何以故？法性爾故。」
師子吼菩薩言：「世尊！若因持戒得不悔果，因於解脫得涅槃果者，戒則無因，涅槃無果。戒若無因，則名為常。涅槃有因，則是無常。若爾者，涅槃則為本無今有。若本無今有，是為無常，猶如然燈。涅槃若爾，云何得名我樂凈耶？」
佛言：「善男子！善哉，善哉！汝以曾於無量佛所種諸善根，能問如來如是深義。善男子！不失本念，乃如是問也。我憶往昔過無量劫，波羅㮏城有佛出世，號曰善得。爾時彼佛三億歲中演說如是大
【現代漢語翻譯】 現代漢語譯本：'是什麼因緣，要受持禁戒？' 佛說：'善男子！是爲了內心不後悔的緣故。為什麼不後悔？爲了感受快樂的緣故。為什麼感受快樂？爲了遠離煩惱的緣故。為什麼遠離煩惱？爲了獲得安穩的緣故。為什麼獲得安穩？爲了修習禪定的緣故。為什麼修習禪定？爲了真實知見的緣故。為什麼爲了真實知見？爲了見到生死輪迴的種種過患的緣故。為什麼爲了見到生死輪迴的過患？爲了內心不貪著的緣故。為什麼爲了內心不貪著？爲了獲得解脫的緣故。為什麼爲了獲得解脫？爲了獲得無上大涅槃的緣故。為什麼爲了獲得大般涅槃？爲了獲得常樂我凈的法性的緣故。為什麼爲了獲得常樂我凈？爲了獲得不生不滅的緣故。為什麼爲了獲得不生不滅？爲了見到佛性的緣故。所以菩薩的本性自然能夠持守究竟清凈的戒律。善男子！持戒的比丘即使不發願求得不後悔的心，不後悔的心也會自然而得。為什麼呢？因為法性本來如此。即使不求快樂、遠離煩惱、安穩、真實知見，見到生死的過患，內心不貪著，解脫、涅槃、常樂我凈、不生不滅，見到佛性也會自然獲得。為什麼呢？因為法性本來如此。' 師子吼菩薩說：'世尊！如果因為持戒而得到不後悔的果報，因為解脫而得到涅槃的果報，那麼戒就沒有原因，涅槃就沒有結果。如果戒沒有原因，就稱為常。涅槃如果有原因，就是無常。如果這樣，涅槃就成了本來沒有現在才有的。如果本來沒有現在才有的，就是無常，就像點燃的燈一樣。如果涅槃是這樣，怎麼能稱為我樂凈呢？' 佛說：'善男子！說得好，說得好！你因為曾經在無量佛所種下各種善根，才能問如來這樣深奧的道理。善男子！沒有失去本來的念頭，才能這樣發問。我回憶過去無量劫前，在波羅㮏城（古印度城市名）有佛出世，號為善得（佛名）。那時，那位佛在三億年中演說這樣的大法。'
【English Translation】 English version: 'What is the cause and condition for upholding the precepts?' The Buddha said: 'Good man! It is for the sake of having no remorse in the mind. Why no remorse? It is for the sake of experiencing joy. Why experience joy? It is for the sake of being apart from afflictions. Why be apart from afflictions? It is for the sake of obtaining peace and stability. Why obtain peace and stability? It is for the sake of practicing meditative concentration. Why practice meditative concentration? It is for the sake of true knowledge and insight. Why for true knowledge and insight? It is for the sake of seeing the various faults of birth and death. Why for seeing the faults of birth and death? It is for the sake of the mind not being attached. Why for the mind not being attached? It is for the sake of attaining liberation. Why for attaining liberation? It is for the sake of attaining the unsurpassed great Nirvana. Why for attaining great Nirvana? It is for the sake of attaining the Dharma of permanence, bliss, self, and purity. Why for attaining permanence, bliss, self, and purity? It is for the sake of attaining non-birth and non-death. Why for attaining non-birth and non-death? It is for the sake of seeing the Buddha-nature. Therefore, the nature of a Bodhisattva is naturally able to uphold the ultimate pure precepts. Good man! A Bhikshu who upholds the precepts, even if he does not aspire to seek a mind without remorse, a mind without remorse will naturally be obtained. Why is that? Because the Dharma-nature is such. Even if one does not seek joy, being apart from afflictions, peace and stability, true knowledge and insight, seeing the faults of birth and death, the mind not being attached, liberation, Nirvana, permanence, bliss, self, and purity, non-birth and non-death, seeing the Buddha-nature will also be naturally obtained. Why is that? Because the Dharma-nature is such.' The Bodhisattva Lion's Roar said: 'World Honored One! If one obtains the result of no remorse because of upholding the precepts, and obtains the result of Nirvana because of liberation, then the precepts have no cause, and Nirvana has no result. If the precepts have no cause, then they are called permanent. If Nirvana has a cause, then it is impermanent. If that is the case, then Nirvana would be something that was originally non-existent but now exists. If it was originally non-existent but now exists, then it is impermanent, like a lit lamp. If Nirvana is like that, how can it be called self, bliss, and purity?' The Buddha said: 'Good man! Excellent, excellent! Because you have planted various good roots at the places of countless Buddhas, you are able to ask the Tathagata such profound meanings. Good man! Without losing your original intention, you are able to ask such questions. I recall in the past, countless kalpas ago, in the city of Poluonasi (an ancient Indian city), a Buddha appeared in the world, named Good Attainment (a Buddha's name). At that time, that Buddha expounded such great Dharma for three hundred million years.'
涅槃經，我時與汝，俱在彼會，我以是事咨問彼佛。爾時如來為眾生故，三昧正受，未答此義。善哉，大士！乃能憶念如是本事。諦聽，諦聽，當爲汝說。戒亦有因，謂聽正法。聽正法者是亦有因，謂近善友。近善友者是亦有因，所謂信心。信心者是亦有因，因有二種：一者聽法，二思惟義。善男子！信心者因於聽法，聽法者因於信心。如是二法，亦因、亦因因，亦果、亦果果。善男子！譬如尼干立拒舉瓶，互為因果不得相離。善男子！如無明緣行，行緣無明。是無明行，亦因、亦因因，亦果、亦果果。乃至生緣老死，老死緣生，是生老死，亦因、亦因因，亦果、亦果果。善男子！生能生法，不能自生，不自生故，由生生生；生生不自生，復賴生故生。是故二生，亦因，亦因因，亦果、亦果果。善男子！信心、聽法，亦復如是。
「善男子！是果非因謂大涅槃。何故名果？是上果故、沙門果故、婆羅門果故、斷生死故、破煩惱故，是故名果。為諸煩惱之所呵責，是故涅槃名果，煩惱者名為過過。善男子！涅槃無因，而體是果。何以故？無生滅故、無所作故、非有為故、是無為故、常不變故、無處所故、無始終故。善男子！若涅槃有因，則不得稱為涅槃也。槃者言因，般涅言無，無有因故，故稱涅槃。」
【現代漢語翻譯】 現代漢語譯本： 《涅槃經》中，當時我和你都在那個法會中，我曾就此事請教過佛陀。那時如來爲了眾生的緣故，進入三昧正定，沒有回答這個問題。善哉，大士！你竟然能夠憶念起這樣的往事。仔細聽，仔細聽，我將為你解說。戒律也有其因，那就是聽聞正法。聽聞正法也有其因，那就是親近善友。親近善友也有其因，那就是所謂的信心。信心也有其因，因有兩種：一是聽聞佛法，二是思惟法義。善男子！信心源於聽聞佛法，聽聞佛法源於信心。這兩種法，既是因，也是因的因；既是果，也是果的果。善男子！譬如尼干（外道）立拒舉瓶，互相為因果，不能分離。善男子！如同無明緣起行，行緣起無明。這無明和行，既是因，也是因的因；既是果，也是果的果。乃至生緣起老死，老死緣起生，這生老死，既是因，也是因的因；既是果，也是果的果。善男子！生能生法，不能自己產生，不自己產生，所以由生而生；生生不自己產生，又依賴於生而產生。因此，這兩種生，既是因，也是因的因；既是果，也是果的果。善男子！信心和聽法，也是如此。
「善男子！是果而非因的，就是大涅槃（佛教的最高境界）。為什麼稱為果呢？因為它是至上的果，是沙門（出家修行者）的果，是婆羅門（古印度祭司）的果，是斷絕生死的果，是破除煩惱的果，所以稱為果。它被各種煩惱所呵責，所以涅槃稱為果，煩惱則被稱為過患。善男子！涅槃沒有因，而其本體是果。為什麼呢？因為它沒有生滅，沒有造作，不是有為法，是無為法，是常住不變的，沒有處所，沒有始終。善男子！如果涅槃有因，就不能稱為涅槃了。『槃』的意思是因，『般涅』的意思是沒有，因為沒有因，所以稱為涅槃。」
【English Translation】 English version: In the Nirvana Sutra, at that time, both you and I were in that assembly, and I inquired of that Buddha about this matter. At that time, the Tathagata, for the sake of sentient beings, entered into Samadhi (a state of meditative consciousness) and did not answer this question. Excellent, great being! You are able to recall such past events. Listen carefully, listen carefully, I will explain it to you. Precepts also have a cause, which is hearing the Dharma (Buddhist teachings). Hearing the Dharma also has a cause, which is associating with good friends. Associating with good friends also has a cause, which is what is called faith. Faith also has a cause, and there are two kinds of causes: one is hearing the Dharma, and the other is contemplating the meaning of the Dharma. Good man! Faith arises from hearing the Dharma, and hearing the Dharma arises from faith. These two dharmas are both causes and causes of causes; they are both effects and effects of effects. Good man! For example, the Niganta (a Jain sect) stand and hold up a bottle, mutually being cause and effect, inseparable. Good man! Just as ignorance conditions action, and action conditions ignorance. This ignorance and action are both causes and causes of causes; they are both effects and effects of effects. Even to birth conditions old age and death, and old age and death condition birth, this birth, old age, and death are both causes and causes of causes; they are both effects and effects of effects. Good man! Birth can produce dharmas, but cannot produce itself. Because it does not produce itself, it is produced by birth; the birth that produces does not produce itself, but relies on birth to be produced. Therefore, these two births are both causes and causes of causes; they are both effects and effects of effects. Good man! Faith and hearing the Dharma are also like this.
'Good man! What is an effect and not a cause is Great Nirvana (the highest state in Buddhism). Why is it called an effect? Because it is the supreme effect, the effect of a Shramana (a renunciate practitioner), the effect of a Brahmin (an ancient Indian priest), the effect of cutting off birth and death, the effect of destroying afflictions, therefore it is called an effect. It is reproached by all afflictions, therefore Nirvana is called an effect, and afflictions are called faults. Good man! Nirvana has no cause, but its essence is an effect. Why is that? Because it has no arising or ceasing, no making, is not a conditioned dharma, is an unconditioned dharma, is constant and unchanging, has no location, and has no beginning or end. Good man! If Nirvana had a cause, it could not be called Nirvana. 'Pana' means cause, 'Parinirvana' means without, because there is no cause, therefore it is called Nirvana.'
師子吼菩薩言：「如佛所說，涅槃無因，是義不然。若言無者，則合六義：一者畢竟無故，故名為無，如一切法無我、無我所。二者有時無故，故名為無，如世人言，河池無水、無有日月。三者少故，故名為無，如世人言，食中少咸，名為無咸，甘漿少甜，名為無甜。四者無受故，故名為無，如旃陀羅不能受持婆羅門法，是故名為無婆羅門。五者受惡法故，故名為無，如世人言，受惡法者不名沙門及婆羅門，是故名為無有沙門及婆羅門。六者不對故，故名為無，譬如無白，名之為黑，無有明故，名之無明。世尊！涅槃亦爾，有時無因，故名涅槃。」
佛言：「善男子！汝今所說如是六義，何故不引畢竟無者以喻涅槃？乃取有時無耶？善男子！涅槃之體畢竟無因，猶如無我及無我所。善男子！世法、涅槃終不相對，是故六事不得為喻。善男子！一切諸法悉無有我，而此涅槃真實有我，以是義故，涅槃無因，而體是果，是因非果，名為佛性。非因生故，是因非果。非沙門果，故名非果。何故名因？以了因故。善男子！因有二種：一者生因，二者了因。能生法者，是名生因；燈能了物，故名了因。煩惱諸結，是名生因；眾生父母，是名了因。如穀子等是名生因；地水糞等是名了因。復有生因，謂六波羅蜜、阿耨多羅三
【現代漢語翻譯】 現代漢語譯本 師子吼菩薩說：『如佛所說，涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）沒有原因，這個說法是不對的。如果說涅槃是「無」，那就符合六種情況：第一種是畢竟空無，所以稱為「無」，就像一切法無我（anatman，佛教術語，指沒有永恒不變的自我）和我所（atmaniya，佛教術語，指屬於自我的東西）一樣。第二種是有時空無，所以稱為「無」，就像世人說，河池沒有水，沒有日月一樣。第三種是缺少，所以稱為「無」，就像世人說，食物中缺少鹹味，就稱為無咸，甘蔗汁缺少甜味，就稱為無甜。第四種是不能接受，所以稱為「無」，就像旃陀羅（Candala，印度種姓制度中的賤民）不能接受婆羅門（Brahmana，印度種姓制度中的祭司）的教法，所以稱為無婆羅門。第五種是接受惡法，所以稱為「無」，就像世人說，接受惡法的人不能稱為沙門（Sramana，佛教術語，指修行者）和婆羅門，所以稱為無沙門和婆羅門。第六種是不相對，所以稱為「無」，譬如沒有白色，就稱為黑色，沒有光明，就稱為無明（avidya，佛教術語，指無知）。世尊！涅槃也是這樣，有時沒有原因，所以稱為涅槃。』 佛說：『善男子！你現在所說的這六種情況，為什麼不引用畢竟空無來比喻涅槃，卻引用有時空無呢？善男子！涅槃的本體畢竟沒有原因，就像無我和無我所一樣。善男子！世間法和涅槃終究不相對，所以這六種情況不能作為比喻。善男子！一切諸法都沒有我，而這涅槃真實有我，因為這個原因，涅槃沒有原因，而本體是果，是因不是果，稱為佛性（Buddha-nature，佛教術語，指眾生皆具的成佛的可能性）。不是因所生，所以是因不是果。不是沙門的果，所以稱為非果。為什麼稱為因？因為是了因（hetu，佛教術語，指能使事物發生的原因）。善男子！因有兩種：一種是生因，一種是了因。能生法的，稱為生因；燈能照亮物體，所以稱爲了因。煩惱和各種結縛，稱為生因；眾生的父母，稱爲了因。像穀子等稱為生因；土地、水、糞等稱爲了因。還有生因，指六波羅蜜（paramita，佛教術語，指菩薩的六種修行方法）、阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，佛教術語，指無上正等正覺）。』
【English Translation】 English version The Bodhisattva Simhanada said, 'As the Buddha has said, Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death) has no cause, this meaning is not correct. If it is said to be 'non-existent,' then it fits six meanings: First, it is ultimately non-existent, therefore it is called 'non-existent,' like all dharmas are without self (anatman, a Buddhist term referring to the absence of a permanent self) and without what belongs to self (atmaniya, a Buddhist term referring to what belongs to the self). Second, it is sometimes non-existent, therefore it is called 'non-existent,' like people say, the river and pond have no water, there are no sun and moon. Third, it is lacking, therefore it is called 'non-existent,' like people say, the food lacks salt, it is called unsalted, the sugarcane juice lacks sweetness, it is called unsweet. Fourth, it cannot receive, therefore it is called 'non-existent,' like a Candala (Candala, a member of the lowest caste in the Indian caste system) cannot receive the teachings of a Brahmana (Brahmana, a member of the priestly caste in the Indian caste system), therefore it is called non-Brahmana. Fifth, it receives evil dharmas, therefore it is called 'non-existent,' like people say, those who receive evil dharmas cannot be called Sramanas (Sramana, a Buddhist term referring to a religious ascetic) or Brahmanas, therefore it is called non-Sramana and non-Brahmana. Sixth, it is not relative, therefore it is called 'non-existent,' for example, without white, it is called black, without light, it is called ignorance (avidya, a Buddhist term referring to ignorance). World Honored One! Nirvana is also like this, sometimes without cause, therefore it is called Nirvana.' The Buddha said, 'Good man! The six meanings you have just spoken of, why do you not use ultimate non-existence to illustrate Nirvana, but instead use occasional non-existence? Good man! The essence of Nirvana is ultimately without cause, just like no self and no belonging to self. Good man! Worldly dharmas and Nirvana are ultimately not relative, therefore these six meanings cannot be used as illustrations. Good man! All dharmas are without self, but this Nirvana truly has self, because of this reason, Nirvana has no cause, but its essence is a result, it is a cause but not a result, it is called Buddha-nature (Buddha-nature, a Buddhist term referring to the potential for Buddhahood inherent in all beings). It is not born from a cause, therefore it is a cause but not a result. It is not the result of a Sramana, therefore it is called not a result. Why is it called a cause? Because it is a causal factor (hetu, a Buddhist term referring to a cause that enables something to happen). Good man! There are two kinds of causes: one is a generative cause, and the other is an enabling cause. That which can generate dharmas is called a generative cause; a lamp can illuminate objects, therefore it is called an enabling cause. Afflictions and various fetters are called generative causes; the parents of sentient beings are called enabling causes. Like grains are called generative causes; earth, water, and manure are called enabling causes. There are also generative causes, referring to the six paramitas (paramita, a Buddhist term referring to the six perfections of a Bodhisattva), and anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, a Buddhist term referring to unsurpassed perfect enlightenment).'
藐三菩提。復有了因，謂佛性、阿耨多羅三藐三菩提。復有了因，謂六波羅蜜、佛性。復有生因，謂首楞嚴三昧、阿耨多羅三藐三菩提。復有了因，謂八正道、阿耨多羅三藐三菩提。復有生因，所謂信心、六波羅蜜。」
師子吼菩薩言：「世尊！如佛所說，見於如來及以佛性，是義云何？世尊！如來之身無有相貌，非長非短、非白非黑，無有方所，不在三界，非有為相，非眼識識，云何可見？佛性亦爾。」
佛言：「善男子！佛身二種：一者常，二者無常。無常者，為欲度脫一切眾生，方便示現，是名眼見。常者，如來世尊解脫之身，亦名眼見，亦名聞見。佛性亦二：一者可見，二不可見。可見者，十住菩薩、諸佛世尊。不可見者，一切眾生。眼見者，謂十住菩薩、諸佛如來，眼見眾生所有佛性。聞見者，一切眾生、九住菩薩，聞有佛性如來之身。復有二種：一者是色，二者非色。色者，如來解脫，非色者，如來永斷諸色相故。佛性二種：一者是色，二者非色。色者，阿耨多羅三藐三菩提，非色者，凡夫乃至十住菩薩，十住菩薩見不了了，故名非色。善男子！佛性者復有二種：一者是色，二者非色。色者，謂佛菩薩，非色者，一切眾生。色者，名為眼見，非色者，名為聞見。佛性者非內、非外，雖非內外
【現代漢語翻譯】 現代漢語譯本：
關於無上正等正覺（阿耨多羅三藐三菩提），還有因，即佛性（覺悟的本性）和無上正等正覺。還有因，即六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）和佛性。還有生因，即首楞嚴三昧（一種深奧的禪定）和無上正等正覺。還有因，即八正道（正見、正思惟、正語、正業、正命、正精進、正念、正定）和無上正等正覺。還有生因，即信心和六波羅蜜。 師子吼菩薩問道：『世尊！如您所說，見到如來（佛）以及佛性，這是什麼意思呢？世尊！如來的身體沒有相貌，既非長也非短，既非白也非黑，沒有固定的處所，不在三界（欲界、色界、無色界）之中，不是有為的現象，也不是眼識所能識別的，如何能夠見到呢？佛性也是如此。』 佛回答說：『善男子！佛身有兩種：一是常，二是無常。無常的佛身，是爲了度脫一切眾生，方便示現的，這叫做眼見。常的佛身，是如來世尊解脫的身體，也叫做眼見，也叫做聞見。佛性也有兩種：一是可見，二是不可見。可見的佛性，是十住菩薩（菩薩修行過程中的十個階段）和諸佛世尊所見。不可見的佛性，是一切眾生所具有的。眼見，是指十住菩薩和諸佛如來，用眼見到眾生所具有的佛性。聞見，是指一切眾生和九住菩薩，聽聞有佛性和如來的身體。佛身還有兩種：一是色，二是非色。色，是指如來的解脫身；非色，是指如來永遠斷絕了各種色相。佛性也有兩種：一是色，二是非色。色，是指無上正等正覺；非色，是指凡夫乃至十住菩薩，十住菩薩見得不清楚，所以稱為非色。善男子！佛性還有兩種：一是色，二是非色。色，是指佛和菩薩；非色，是指一切眾生。色，稱為眼見；非色，稱為聞見。佛性既非內在，也非外在，雖然非內外』
【English Translation】 English version:
Regarding Anuttara-samyak-sambodhi (supreme perfect enlightenment), there are also causes, namely Buddha-nature (the inherent nature of enlightenment) and Anuttara-samyak-sambodhi. There are also causes, namely the Six Paramitas (generosity, morality, patience, diligence, meditation, and wisdom) and Buddha-nature. There are also generating causes, namely the Shurangama Samadhi (a profound state of meditation) and Anuttara-samyak-sambodhi. There are also causes, namely the Eightfold Path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration) and Anuttara-samyak-sambodhi. There are also generating causes, namely faith and the Six Paramitas. The Bodhisattva Simhanada asked: 『World Honored One! As you have said, seeing the Tathagata (Buddha) and the Buddha-nature, what does this mean? World Honored One! The body of the Tathagata has no form, neither long nor short, neither white nor black, has no fixed location, is not within the Three Realms (desire realm, form realm, formless realm), is not a conditioned phenomenon, and cannot be recognized by eye consciousness, how can it be seen? The Buddha-nature is also like this.』 The Buddha replied: 『Good man! The Buddha's body is of two kinds: one is permanent, and the other is impermanent. The impermanent body of the Buddha is a convenient manifestation for the purpose of liberating all sentient beings, and this is called seeing with the eyes. The permanent body of the Buddha is the liberated body of the Tathagata, and this is also called seeing with the eyes, and also called hearing and seeing. The Buddha-nature is also of two kinds: one is visible, and the other is invisible. The visible Buddha-nature is seen by the Bodhisattvas of the Ten Stages (ten stages in the Bodhisattva's path) and all the Buddhas. The invisible Buddha-nature is possessed by all sentient beings. Seeing with the eyes refers to the Bodhisattvas of the Ten Stages and all the Buddhas seeing the Buddha-nature possessed by sentient beings with their eyes. Hearing and seeing refers to all sentient beings and the Bodhisattvas of the Nine Stages hearing about the Buddha-nature and the body of the Tathagata. The Buddha's body is also of two kinds: one is form, and the other is formless. Form refers to the liberated body of the Tathagata; formless refers to the Tathagata having forever severed all forms. The Buddha-nature is also of two kinds: one is form, and the other is formless. Form refers to Anuttara-samyak-sambodhi; formless refers to ordinary beings up to the Bodhisattvas of the Ten Stages, as the Bodhisattvas of the Ten Stages do not see it clearly, it is called formless. Good man! The Buddha-nature is also of two kinds: one is form, and the other is formless. Form refers to the Buddhas and Bodhisattvas; formless refers to all sentient beings. Form is called seeing with the eyes; formless is called hearing and seeing. The Buddha-nature is neither internal nor external, although it is neither internal nor external』
，然非失壞，故名眾生悉有佛性。」
師子吼菩薩言：「世尊！如佛所說，一切眾生悉有佛性，如乳中有酪。金剛力士、諸佛佛性如凈醍醐，云何如來說言佛性非內非外？」
佛言：「善男子！我亦不說乳中有酪，酪從乳生故言有酪。」
「世尊！一切生法各有時節。」
「善男子！乳時無酪，亦無生蘇、熟蘇、醍醐，一切眾生亦謂是乳，是故我言乳中無酪。如其有者，何故不得二種名字？如人二能，言金、鐵師。酪時無乳、生蘇、熟蘇及以醍醐，眾生亦謂是酪，非乳、非生熟蘇及以醍醐，亦復如是。善男子！因有二種：一者正因，二者緣因。正因者，如乳生酪，緣因者，如醪暖等。從乳生故，故言乳中而有酪性。」
師子吼菩薩言：「世尊！若乳無酪性，角中亦無，何故不從角中生耶？」
「善男子！角亦生酪。何以故？我亦說言緣因有二：一醪、二暖。角性暖故，亦能生酪。」
師子吼言：「世尊！若角能生酪，求酪之人何故求乳而不取角？」
佛言：「善男子！是故我說正因、緣因。」
師子吼菩薩言：「若使乳中本無酪性，今方有者。乳中本無庵摩羅樹，何故不生？二俱無故。」
「善男子！乳亦能生庵摩羅樹。若以乳灌，一夜之中增長五尺
【現代漢語翻譯】 現代漢語譯本：雖然（佛性）沒有喪失毀壞，所以說眾生都具有佛性。 師子吼菩薩（菩薩名，意為如獅子般吼叫，象徵佛法威猛）說：『世尊！如佛所說，一切眾生都具有佛性，就像牛奶中有奶酪一樣。金剛力士（佛教護法神）和諸佛的佛性就像純凈的醍醐（酥油中最精華的部分），為什麼如來說佛性非內非外呢？』 佛說：『善男子！我也沒有說牛奶中本來就有奶酪，而是因為奶酪是從牛奶中產生的，所以才說有奶酪。』 『世尊！一切生法都有各自的時節。』 『善男子！在牛奶的時候沒有奶酪，也沒有生酥、熟酥、醍醐，一切眾生也認為那是牛奶，所以我說牛奶中沒有奶酪。如果牛奶中本來就有奶酪，為什麼不能同時有兩種名稱呢？就像一個人有兩種技能，被稱為金匠和鐵匠。在奶酪的時候沒有牛奶、生酥、熟酥以及醍醐，眾生也認為那是奶酪，而不是牛奶、生酥、熟酥以及醍醐，也是同樣的道理。善男子！因有兩種：一是正因，二是緣因。正因就像牛奶產生奶酪，緣因就像酒麴和溫暖等。因為是從牛奶產生的，所以說牛奶中具有奶酪的性質。』 師子吼菩薩說：『世尊！如果牛奶沒有奶酪的性質，牛角中也沒有，為什麼奶酪不是從牛角中產生呢？』 『善男子！牛角也能產生奶酪。為什麼呢？我也說過緣因有兩種：一是酒麴，二是溫暖。牛角的性質是溫暖的，所以也能產生奶酪。』 師子吼說：『世尊！如果牛角能產生奶酪，那麼求奶酪的人為什麼要求牛奶而不取牛角呢？』 佛說：『善男子！所以我說有正因和緣因。』 師子吼菩薩說：『如果牛奶中本來沒有奶酪的性質，現在才有的。牛奶中本來沒有庵摩羅樹（一種樹），為什麼不生長呢？因為兩者本來都沒有。』 『善男子！牛奶也能生長庵摩羅樹。如果用牛奶澆灌，一夜之間就能生長五尺。』
【English Translation】 English version: 'Though it is not lost or destroyed, therefore it is said that all sentient beings possess Buddha-nature.' The Bodhisattva Simha-ghosha (a Bodhisattva whose name means 'Lion's Roar', symbolizing the powerful Dharma) said: 'World Honored One! As the Buddha has said, all sentient beings possess Buddha-nature, just as milk contains cheese. The Vajra-wielding Devas (Buddhist guardian deities) and the Buddha's Buddha-nature are like pure ghee (the most refined part of butter), why does the Tathagata say that Buddha-nature is neither internal nor external?' The Buddha said: 'Good man! I also do not say that cheese is originally in milk, but because cheese is produced from milk, it is said to have cheese.' 'World Honored One! All phenomena that arise have their own time and season.' 'Good man! When it is milk, there is no cheese, nor is there raw cream, cooked cream, or ghee. All sentient beings also consider it to be milk, therefore I say there is no cheese in milk. If it were originally there, why could it not have two names? Like a person with two skills, called a goldsmith and a blacksmith. When it is cheese, there is no milk, raw cream, cooked cream, or ghee. Sentient beings also consider it to be cheese, not milk, raw cream, cooked cream, or ghee, it is the same. Good man! There are two kinds of causes: one is the direct cause, and the other is the contributing cause. The direct cause is like milk producing cheese, and the contributing cause is like yeast and warmth. Because it is produced from milk, it is said that milk has the nature of cheese.' The Bodhisattva Simha-ghosha said: 'World Honored One! If milk does not have the nature of cheese, nor does a cow's horn, why is cheese not produced from a cow's horn?' 'Good man! A cow's horn can also produce cheese. Why? I have also said that there are two contributing causes: one is yeast, and the other is warmth. Because the nature of a cow's horn is warm, it can also produce cheese.' Simha-ghosha said: 'World Honored One! If a cow's horn can produce cheese, why do those who seek cheese seek milk and not take a cow's horn?' The Buddha said: 'Good man! That is why I speak of direct causes and contributing causes.' The Bodhisattva Simha-ghosha said: 'If milk originally did not have the nature of cheese, and it is only now present, then milk originally did not have an amra tree (a type of tree), why does it not grow? Because both were originally absent.' 'Good man! Milk can also grow an amra tree. If it is watered with milk, it can grow five feet in one night.'
，以是義故，我說二因。善男子！若一切法一因生者，可得難言，乳中何故不能出生庵摩羅樹？善男子！猶如四大，為一切色而作因緣，然色各異，差別不同。以是義故，乳中不生庵摩羅樹。」
「世尊！如佛所說，有二因者，正因、緣因。眾生佛性為是何因？」
「善男子！眾生佛性亦二種因：一者正因，二者緣因。正因者謂諸眾生，緣因者謂六波羅蜜。」
師子吼言：「世尊！我今定知乳有酪性。何以故？我見世間求酪之人，唯取于乳，終不取水，是故當知乳有酪性。」
「善男子！如汝所問，是義不然。何以故？一切眾生欲見面像，即便取刀。」
師子吼言：「世尊！以是義故，乳有酪性。若刀無面像，何故取刀？」
佛言：「善男子！若此刀中定有面像，何故顛倒，豎則見長，橫則見闊？若是自面，何故見長？若是他面，何得稱言是己面像？若因己面，見他面者，何故不見驢馬面像？」
師子吼言：「世尊！眼光到彼，故見面長。」
佛言：「善男子！而此眼光實不到彼。何以故？近遠一時俱得見故，不見中間所有物故。善男子！光若到彼而得見者，一切眾生悉見於火，何故不燒？如人遠見白物，不應生疑鶴耶？幡耶？人耶？樹耶？若光到者，云何得見水
【現代漢語翻譯】 現代漢語譯本： 「基於這個道理，我才說有兩種因。善男子！如果一切法都由一個因產生，就可以反駁說，為什麼牛奶中不能長出庵摩羅樹（一種果樹）呢？善男子！就像四大（地、水、火、風）作為一切色法的因緣，但色法各有不同，存在差別。基於這個道理，牛奶中不會長出庵摩羅樹。」
「世尊！如佛所說，有兩種因，即正因和緣因。眾生的佛性屬於哪種因呢？」
「善男子！眾生的佛性也有兩種因：一是正因，二是緣因。正因是指一切眾生，緣因是指六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）。」
師子吼（菩薩名）說：「世尊！我現在確定牛奶具有酪的性質。為什麼呢？我看到世間求酪的人，只取牛奶，絕不取水，所以應當知道牛奶具有酪的性質。」
「善男子！你所問的這個道理不對。為什麼呢？一切眾生想要看自己的面容，就會拿起刀。」
師子吼說：「世尊！基於這個道理，牛奶具有酪的性質。如果刀中沒有面容，為什麼還要拿起刀呢？」
佛說：「善男子！如果這刀中一定有面容，為什麼顛倒來看，豎著看就覺得長，橫著看就覺得寬呢？如果是自己的面容，為什麼會看到長呢？如果是別人的面容，怎麼能說是自己的面容呢？如果因為自己的面容，看到別人的面容，為什麼看不到驢馬的面容呢？」
師子吼說：「世尊！是眼睛的光到達那裡，所以看到面容是長的。」
佛說：「善男子！其實眼睛的光並沒有到達那裡。為什麼呢？因為近處和遠處同時都能看到，卻看不到中間的物體。善男子！如果光到達那裡才能看到，那麼一切眾生都應該看到火，為什麼不會被燒傷呢？就像人遠遠看到白色的東西，不應該懷疑是鶴呢？還是幡呢？還是人呢？還是樹呢？如果光到達那裡，怎麼能看到水呢？」
【English Translation】 English version: 『Because of this meaning, I say there are two causes. Good man! If all dharmas arose from one cause, it could be argued, why can't an āmra tree (a type of fruit tree) grow from milk? Good man! Just like the four great elements (earth, water, fire, wind) are the causes and conditions for all forms, yet forms are different and have distinctions. Because of this meaning, an āmra tree does not grow from milk.』
『World Honored One! As the Buddha said, there are two causes, the direct cause and the indirect cause. What kind of cause is the Buddha-nature of sentient beings?』
『Good man! The Buddha-nature of sentient beings also has two kinds of causes: one is the direct cause, and the other is the indirect cause. The direct cause refers to all sentient beings, and the indirect cause refers to the six pāramitās (generosity, discipline, patience, diligence, meditation, wisdom).』
Simhanāda (a Bodhisattva's name) said, 『World Honored One! I now definitely know that milk has the nature of cheese. Why? I see that people in the world seeking cheese only take milk, and never take water, therefore it should be known that milk has the nature of cheese.』
『Good man! Your question is not correct. Why? All sentient beings who want to see their own face will pick up a knife.』
Simhanāda said, 『World Honored One! Because of this meaning, milk has the nature of cheese. If there is no face in the knife, why pick up the knife?』
The Buddha said, 『Good man! If there is definitely a face in this knife, why is it that when viewed upside down, it appears long when held vertically and wide when held horizontally? If it is one's own face, why does it appear long? If it is someone else's face, how can it be called one's own face? If one sees another's face because of one's own face, why can't one see the face of a donkey or a horse?』
Simhanāda said, 『World Honored One! It is because the light of the eye reaches there that the face appears long.』
The Buddha said, 『Good man! In fact, the light of the eye does not reach there. Why? Because one can see things near and far at the same time, yet one cannot see the objects in between. Good man! If one could only see when the light reaches there, then all sentient beings should see fire, why are they not burned? Just like when a person sees a white object from afar, one should not doubt whether it is a crane? A banner? A person? Or a tree? If the light reaches there, how can one see water?』
精中物、淵中魚石？若不到見，何故得見水精中物，而不得見壁外之色。是故若言眼光到彼而見長者，是義不然。善男子！如汝所言，乳有酪者，何故賣乳之人但取乳價，不責酪直。賣草馬者，但取馬價，不責駒直。善男子！世間之人，無子息故，故求娉婦。婦若懷妊，不得言女。若言是女，有兒性故，故應娉者，是義不然。何以故？若有兒性亦應有孫，若有孫者則是兄弟。何以故？一腹生故。是故我言女無兒性。若其乳中有酪性者，何故一時不見五味？若樹子中有尼拘陀五丈質者，何故一時不見芽莖、枝葉、花果形色之異？善男子！乳色時異、味異、果異，乃至醍醐亦復如是，云何可說乳有酪性？
「善男子！譬如有人明當服蘇，今已患臭。若言乳中定有酪性，亦復如是。善男子！譬如有人，有筆紙墨，和合成字。而是紙中本無有字，以本無故假緣而成；若本有者，何須眾緣？譬如青黃，合成綠色，當知是二，本無緣性；若本有者，何須合成？善男子！譬如眾生因食得命，而此食中實無有命。若本有命，未食之時，食應是命。善男子！一切諸法本無有性，以是義故我說是偈：
「『本無今有， 本有今無。 三世有法， 無有是處。』
「善男子！一切諸法，因緣故生，因緣故滅。善男子！
【現代漢語翻譯】 現代漢語譯本：精細的物體和深淵中的魚石，如果不到跟前去看，為什麼能看到水晶中的東西，卻看不到墻外的顏色呢？所以，如果說眼光能到達那裡而看到長者，這種說法是不對的。善男子！正如你所說，牛奶中有奶酪，為什麼賣牛奶的人只收取牛奶的價錢，而不索要奶酪的錢呢？賣草馬的人，只收取馬的價錢，而不索要小馬駒的錢。善男子！世間的人，因為沒有子女，所以才求娶妻子。妻子如果懷孕了，就不能說是女兒了。如果說是女兒，因為有兒子的可能性，所以應該被娶，這種說法是不對的。為什麼呢？如果有兒子的可能性，也應該有孫子，如果有孫子，那就是兄弟了。為什麼呢？因為都是一個肚子生的。所以我說女兒沒有兒子的可能性。如果牛奶中有奶酪的性質，為什麼一時看不到五種味道呢？如果樹的種子中有五丈高的尼拘陀樹（榕樹）的本質，為什麼一時看不到芽、莖、枝、葉、花、果等形狀和顏色的不同呢？善男子！牛奶的顏色有時不同，味道不同，果實也不同，乃至醍醐（酥油）也是這樣，怎麼能說牛奶有奶酪的性質呢？ 善男子！譬如有人明天要服用酥油，今天已經感到臭味。如果說牛奶中一定有奶酪的性質，也是這樣。善男子！譬如有人，有筆、紙、墨，混合在一起寫成字。而這張紙中本來沒有字，因為本來沒有，所以藉助因緣才形成；如果本來就有，何必需要眾多因緣呢？譬如青色和黃色，混合成綠色，應當知道這兩種顏色，本來沒有綠色的性質；如果本來就有，何必需要混合呢？善男子！譬如眾生因為吃食物而得到生命，而這食物中實際上沒有生命。如果本來有生命，在沒有吃的時候，食物就應該是生命。善男子！一切諸法本來沒有自性，因為這個道理，所以我說這個偈子： 『本來沒有現在有，本來有現在沒有。三世有法，沒有這樣的道理。』 善男子！一切諸法，因為因緣而產生，因為因緣而滅亡。善男子！
【English Translation】 English version: Fine objects and fish stones in the abyss, if you don't go to see them, why can you see things in the crystal but not the colors outside the wall? Therefore, if it is said that the eye can reach there and see the elder, this statement is not correct. Good man! Just as you said, there is cheese in milk, why do milk sellers only charge for the milk and not for the cheese? Those who sell grass horses only charge for the horse and not for the foal. Good man! People in the world, because they have no children, seek to marry a wife. If the wife is pregnant, she cannot be called a daughter. If she is called a daughter, because there is a possibility of having a son, she should be married, this statement is not correct. Why? If there is a possibility of having a son, there should also be a grandson, and if there is a grandson, then they are brothers. Why? Because they are born from the same womb. Therefore, I say that a daughter does not have the possibility of having a son. If there is the nature of cheese in milk, why can't we see the five flavors at once? If there is the essence of a five-zhang (about 16 meters) tall Nigrodha tree (banyan tree) in the seed of a tree, why can't we see the differences in the shapes and colors of the sprouts, stems, branches, leaves, flowers, and fruits at once? Good man! The color of milk sometimes differs, the taste differs, the fruit differs, and even clarified butter (ghee) is the same, how can it be said that milk has the nature of cheese? Good man! It is like someone who is going to take ghee tomorrow, but today already feels a bad smell. If it is said that there is definitely the nature of cheese in milk, it is also like this. Good man! It is like someone who has a pen, paper, and ink, and mixes them together to write words. But there were no words in this paper originally, because there were none originally, so it was formed by relying on conditions; if there were words originally, why would there be a need for many conditions? For example, blue and yellow are mixed to form green, it should be known that these two colors originally do not have the nature of green; if they had it originally, why would there be a need to mix them? Good man! It is like living beings obtain life by eating food, but there is actually no life in this food. If there was life originally, then the food should be life when it is not eaten. Good man! All dharmas originally have no self-nature, because of this reason, I say this verse: 'Originally there was nothing, now there is; originally there was, now there is not. There is no such principle in the three times.' Good man! All dharmas arise because of conditions, and perish because of conditions. Good man!
若諸眾生內有佛性者，一切眾生應有佛身，如我今也。眾生佛性不破不壞、不牽不捉、不繫不縛。如眾生中所有虛空，一切眾生悉有虛空，無掛礙故，各不自見有此虛空。若使眾生無虛空者，則無去來、行住坐臥、不生不長，以是義故，我經中說一切眾生有虛空界，虛空界者，是名虛空。眾生佛性亦復如是，十住菩薩少能見之，如金剛珠。善男子！眾生佛性諸佛境界，非是聲聞緣覺所知。一切眾生不見佛性，是故常為煩惱繫縛，流轉生死。見佛性故，諸結煩惱所不能系，解脫生死，得大涅槃。」
師子吼菩薩言：「世尊！一切眾生有佛性性，如乳中酪性。若乳無酪性，云何佛說有二種因，一者正因、二者緣因？緣因者，一醪、二暖。虛空無性，故無緣因。」
佛言：「善男子！若使乳中定有酪性者，何須緣因？」
師子吼菩薩言：「世尊！以有性故，故須緣因。何以故？欲明見故，緣因者即是了因。世尊！譬如闇中先有諸物，為欲見故，以燈照了。若本無者，燈何所照？如泥中有瓶，故須人、水、輪、繩、杖等而爲了因。如尼拘陀子，須地、水、糞而作了因。乳中醪暖，亦復如是，須作了因。是故雖先有性，要假了因，然後得見，以是義故，定知乳中先有酪性。」
「善男子！若使乳中定有
【現代漢語翻譯】 現代漢語譯本： 佛陀說：『如果一切眾生內在都有佛性，那麼一切眾生都應該具有佛身，就像我現在這樣。眾生的佛性不破不壞，不被牽引也不被捉拿，不被束縛也不被捆綁。就像眾生之中都有虛空一樣，一切眾生都具有虛空，因為沒有障礙，所以各自都看不到自己有這個虛空。如果眾生沒有虛空，那麼就不會有來去、行走、站立、坐臥、生長，因為這個道理，我在經中說一切眾生都有虛空界，虛空界就是虛空。眾生的佛性也是如此，十住菩薩（菩薩修行階位）也很少能見到它，就像金剛珠一樣。善男子！眾生的佛性是諸佛的境界，不是聲聞（聽聞佛法而修行的人）和緣覺（通過觀察因緣而覺悟的人）所能瞭解的。一切眾生因為看不到佛性，所以常常被煩惱束縛，在生死中流轉。因為見到佛性，所以一切煩惱都不能束縛他們，他們就能解脫生死，獲得大涅槃。』 師子吼菩薩（菩薩名）說：『世尊！一切眾生都有佛性，就像牛奶中有酪的性質一樣。如果牛奶沒有酪的性質，為什麼佛說有兩種因，一是正因，二是緣因？緣因是指醪和暖。虛空沒有自性，所以沒有緣因。』 佛陀說：『善男子！如果牛奶中一定有酪的性質，那又何必需要緣因呢？』 師子吼菩薩說：『世尊！正因為有這種性質，所以才需要緣因。為什麼呢？爲了能夠顯現出來，緣因就是了因。世尊！譬如黑暗中本來就有各種物體，爲了能夠看見它們，所以用燈來照亮。如果本來就沒有，燈又照什麼呢？就像泥土中有瓶子，所以需要人、水、輪、繩、杖等來作爲了因。就像尼拘陀子（榕樹的種子），需要土地、水、糞便來作爲了因。牛奶中的醪和暖也是如此，需要作爲了因。所以，雖然本來就有這種性質，但需要藉助了因，然後才能顯現出來，因為這個道理，可以確定牛奶中本來就有酪的性質。』 『善男子！如果牛奶中一定有』
【English Translation】 English version: The Buddha said, 'If all sentient beings have Buddha-nature within, then all sentient beings should have the body of a Buddha, just as I do now. The Buddha-nature of sentient beings is neither broken nor destroyed, neither pulled nor grasped, neither bound nor tied. Just as there is space within sentient beings, all sentient beings have space, because there is no obstruction, so each does not see that they have this space. If sentient beings had no space, then there would be no coming and going, walking, standing, sitting, lying down, growing, or developing. Because of this principle, I say in the scriptures that all sentient beings have the realm of space, and the realm of space is called space. The Buddha-nature of sentient beings is also like this. Bodhisattvas of the Ten Stages (stages of Bodhisattva practice) rarely see it, like a diamond jewel. Good man! The Buddha-nature of sentient beings is the realm of the Buddhas, not known by Sravakas (those who hear the Dharma and practice) and Pratyekabuddhas (those who awaken through observing conditions). All sentient beings do not see the Buddha-nature, therefore they are constantly bound by afflictions, and transmigrate in birth and death. Because they see the Buddha-nature, all fetters of afflictions cannot bind them, they are liberated from birth and death, and attain great Nirvana.' The Bodhisattva Simhanada (name of a Bodhisattva) said, 'World Honored One! All sentient beings have Buddha-nature, just as milk has the nature of cheese. If milk does not have the nature of cheese, why does the Buddha say there are two kinds of causes, one is the direct cause, and the other is the contributing cause? The contributing causes are the ferment and warmth. Space has no nature, so it has no contributing cause.' The Buddha said, 'Good man! If there is definitely the nature of cheese in milk, then why is a contributing cause needed?' The Bodhisattva Simhanada said, 'World Honored One! Precisely because there is this nature, a contributing cause is needed. Why? In order to make it manifest, the contributing cause is the revealing cause. World Honored One! For example, in the darkness there are already various objects, in order to see them, a lamp is used to illuminate them. If there were nothing there originally, what would the lamp illuminate? Just as there is a pot in the clay, so people, water, wheels, ropes, and sticks are needed as revealing causes. Just like the seed of the Nigrodha tree (banyan tree), it needs soil, water, and fertilizer as revealing causes. The ferment and warmth in milk are also like this, they need to act as revealing causes. Therefore, although this nature is already there, it needs to rely on the revealing cause, and then it can be seen. Because of this principle, it can be determined that there is already the nature of cheese in milk.' 'Good man! If there is definitely'
酪性者，即是了因。若是了因，復何須了？善男子！若是了因，性是了者，常應自了；若自不了，何能了他？若言了因有二種性：一者自了、二者了他，是義不然。何以故？了因一法，云何有二？若有二者，乳亦應二。若使乳中無二相者，云何了因而獨有二？」
師子吼言：「世尊！如世人言，我共八人，了因亦爾，自了、了他。」
佛言：「善男子！了因若爾，則非了因。何以故？數者能數自色、他色，故得言八。而此色性，自無了相，無了相故，要須智性，乃數自他。是故了因，不能自了，亦不了他。善男子！一切眾生有佛性者，何故修習無量功德？若言修習是了因者，已同酪壞。若言因中定有果者，戒、定、智慧，則無增長。我見世人本無禁、戒、禪定、智慧，從師受已，漸漸增益。若言師教是了因者，當師教時，受者未有戒、定、智慧。若是了者，應了未有，云何乃了？戒、定、智慧令得增長？」
師子吼菩薩言：「世尊！若了因無者，云何得名有乳有酪？」
「善男子！世間答難凡有三種：一者轉答，如先所說，何故名戒？以不悔故，乃至為得大涅槃故。二者默然答，如有梵志來問我言，我是常耶？我時默然。三者疑答，如此經中，若了因有二，乳中何故不得有二？善男子！我今
轉答。如世人言，有乳酪者以定得故，是故得名有乳有酪，佛性亦爾，有眾生有佛性，以當見故。」
師子吼言：「世尊！如佛所說，是義不然。過去已滅，未來未到，云何名有？若言當有名為有者，是義不然。如世間人，見無兒息，便言無兒。一切眾生無佛性者，云何說言一切眾生悉有佛性？」
佛言：「善男子！過去名有，譬如種橘，芽生子滅，芽亦甘甜，乃至生果，味亦如是，熟已乃醋。善男子！而是醋味，子芽乃至生果悉無，隨本熟時，形色相貌則生醋味，而是醋味本無今有，雖本無今有，非不因本。如是本子，雖復過去，故得名有。以是義故，過去名有。云何複名未來為有？譬如有人種植胡麻，有人問言：『何故種此？』答言：『有油。』實未有油，胡麻熟已，收子熬烝、搗壓，然後乃得出油。當知是人非虛妄也。以是義故，名未來有。云何複名過去有耶？善男子！譬如有人，私屏罵王，經歷年歲，王乃聞之。聞已即問：『何故見罵？』答言：『大王。我不罵也。何以故？罵者已滅。』王言：『罵者，我、身二俱存在，云何言滅？』以是因緣喪失身命。善男子！是二實無，而果不滅，是名過去有。云何複名未來有耶？譬如有人，往陶師所，問有瓶不？答言有瓶。而是陶師實未有瓶，以有泥故，
【現代漢語翻譯】 現代漢語譯本：轉述說，就像世人所說，因為有乳酪的成分存在，所以才被稱為有乳有酪。佛性也是如此，因為眾生有佛性的潛質，所以說眾生有佛性，這是因為將來會顯現的緣故。 師子吼菩薩說：『世尊！像您所說的，這個道理是不成立的。過去已經消滅，未來尚未到來，怎麼能說「有」呢？如果說將來會有就稱為「有」，這個道理是不對的。就像世間人，看到沒有兒女，就說沒有兒女。一切眾生如果沒有佛性，怎麼能說一切眾生都有佛性呢？』 佛說：『善男子！過去可以稱為「有」，譬如種橘子，種子發芽后，種子就消失了，但芽也是甘甜的，乃至長成果實，味道也是如此，成熟后就變酸了。善男子！這酸味，在種子、芽乃至果實中都沒有，只是隨著成熟的時機，形狀、顏色、相貌才產生酸味，這酸味本來沒有，現在有了，雖然本來沒有，現在有了，但並非沒有原因。就像這種子，雖然已經過去，仍然可以稱為「有」。因為這個道理，所以說過去可以稱為「有」。為什麼又說未來可以稱為「有」呢？譬如有人種植芝麻，有人問：『為什麼要種這個？』回答說：『爲了有油。』實際上還沒有油，芝麻成熟后，收割種子，蒸煮、搗壓，然後才能出油。應當知道這個人不是說謊。因為這個道理，所以說未來可以稱為「有」。為什麼又說過去可以稱為「有」呢？善男子！譬如有人，私下裡辱罵國王，過了很多年，國王才聽到。聽到后就問：『為什麼辱罵我？』回答說：『大王，我沒有罵啊。為什麼呢？因為罵的人已經不在了。』國王說：『罵的人，我和你都還存在，怎麼能說不在了呢？』因為這個緣故，這個人喪失了性命。善男子！這二者實際上都不存在，但結果並沒有消失，這叫做過去「有」。為什麼又說未來可以稱為「有」呢？譬如有人，去陶工那裡，問有沒有瓶子？回答說有瓶子。而這個陶工實際上還沒有瓶子，因為有泥土的緣故，
【English Translation】 English version: It is relayed, as people say, because there is the substance of milk and cheese, it is therefore called having milk and cheese. The Buddha-nature is also like this; because sentient beings have the potential for Buddha-nature, it is said that sentient beings have Buddha-nature, because it will manifest in the future. Lion's Roar Bodhisattva said: 'World Honored One! As you have said, this principle is not established. The past has already perished, and the future has not yet arrived, how can it be said to 'exist'? If it is said that it will exist in the future, and therefore it is called 'existing', this principle is not correct. Just like worldly people, seeing that there are no children, they say there are no children. If all sentient beings do not have Buddha-nature, how can it be said that all sentient beings have Buddha-nature?' The Buddha said: 'Good man! The past can be called 'existing', for example, planting an orange tree, when the seed sprouts, the seed disappears, but the sprout is also sweet, and even when it grows into a fruit, the taste is the same, and when it is ripe, it becomes sour. Good man! This sour taste is not in the seed, the sprout, or even the fruit, it is only when the time of ripening comes that the shape, color, and appearance produce the sour taste. This sour taste was not there originally, but now it is, and although it was not there originally, now it is, it is not without a cause. Just like this seed, although it has passed, it can still be called 'existing'. Because of this principle, it is said that the past can be called 'existing'. Why is it said that the future can be called 'existing'? For example, someone plants sesame, and someone asks: 'Why are you planting this?' The answer is: 'To have oil.' In reality, there is no oil yet, but when the sesame is ripe, the seeds are harvested, steamed, pounded, and pressed, and then the oil can be extracted. It should be known that this person is not lying. Because of this principle, it is said that the future can be called 'existing'. Why is it said that the past can be called 'existing'? Good man! For example, someone secretly insults the king, and after many years, the king hears about it. After hearing about it, he asks: 'Why did you insult me?' The answer is: 'Great King, I did not insult you. Why? Because the one who insulted is no longer here.' The king says: 'The one who insulted, both you and I still exist, how can it be said that he is no longer here?' Because of this reason, this person loses his life. Good man! These two do not actually exist, but the result has not disappeared, this is called the past 'existing'. Why is it said that the future can be called 'existing'? For example, someone goes to a potter and asks if there are any pots? The answer is that there are pots. But this potter does not actually have any pots yet, because there is clay,
故言有瓶，當知是人非妄語也。乳中有酪、眾生佛性，亦復如是。欲見佛性，應當觀察時節形色，是故我說一切眾生悉有佛性，實不虛妄。」
師子吼言：「一切眾生無有佛性者，云何而得阿耨多羅三藐三菩提？以正因故，故令眾生得阿耨多羅三藐三菩提。何等正因？所謂佛性。世尊！若尼拘陀子，無尼拘陀樹者，何故名為尼拘陀子，而不名為佉陀羅子？世尊！如瞿曇姓不得稱為阿坻耶姓，阿坻耶姓亦復不得稱瞿曇姓。尼拘陀子亦復如是，不得稱為佉陀羅尼子，佉陀羅尼子不得稱為尼拘陀子。猶如世尊不得舍離瞿曇種姓，眾生佛性亦復如是，以是義故，當知眾生悉有佛性。」
佛言：「善男子！若言子中有尼拘陀者，是義不然。如其有者，何故不見？善男子！如世間物，有因緣故不可得見。云何因緣？謂遠不可見，如空中鳥跡。近不可見，如人眼睫。壞故不見，如根敗者。亂想故不見，如心不專一。細故不見，如小微塵。障故不見，如雲表星。多故不見，如稻聚中麻。相似故不見，如豆在豆聚。尼拘陀樹不同如是八種因緣，如其有者，何故不見？若言細障故不見者，是義不然。何以故？樹相粗故。若言性細，云何增長？若言障故不可見者，常應不見。本無粗相，今則見粗。當知是粗本無其性，本無見性今
【現代漢語翻譯】 現代漢語譯本：所以說有瓶子，應當知道這個人不是在說妄語。牛奶中有奶酪，眾生具有佛性，也是如此。想要見到佛性，應當觀察時節和形色，因此我說一切眾生都有佛性，真實不虛妄。 師子吼說：『如果說一切眾生都沒有佛性，那麼如何能夠證得阿耨多羅三藐三菩提（無上正等正覺）呢？因為有正因的緣故，所以令眾生能夠證得阿耨多羅三藐三菩提。什麼是正因呢？就是所謂的佛性。世尊！如果尼拘陀子（榕樹的種子）中沒有尼拘陀樹（榕樹），為什麼稱之為尼拘陀子，而不稱之為佉陀羅子（刺槐的種子）呢？世尊！如同瞿曇姓（釋迦牟尼的姓）不能稱為阿坻耶姓，阿坻耶姓也不能稱為瞿曇姓。尼拘陀子也是如此，不能稱為佉陀羅尼子，佉陀羅尼子也不能稱為尼拘陀子。猶如世尊不能捨棄瞿曇種姓，眾生的佛性也是如此，因為這個道理，應當知道一切眾生都有佛性。』 佛說：『善男子！如果說種子中有尼拘陀樹，這個道理是不成立的。如果真的有，為什麼看不見呢？善男子！如同世間的事物，因為因緣的緣故而不可見。是什麼因緣呢？因為距離遠而看不見，如同空中的鳥跡。因為距離近而看不見，如同人的眼睫毛。因為損壞而看不見，如同根已經腐爛。因為胡思亂想而看不見，如同心不專一。因為細微而看不見，如同細小的微塵。因為遮蔽而看不見，如同雲層遮住了星星。因為數量多而看不見，如同稻穀堆中的芝麻。因為相似而看不見，如同豆子在豆子堆中。尼拘陀樹不同於這八種因緣，如果真的有，為什麼看不見呢？如果說是因為細微和遮蔽而看不見，這個道理是不成立的。為什麼呢？因為樹的形相是粗大的。如果說佛性是細微的，那麼如何增長呢？如果說因為遮蔽而看不見，那麼應該永遠都看不見。本來沒有粗大的形相，現在卻能看見粗大的形相。應當知道這個粗大的形相本來沒有自性，本來沒有能見的自性，現在卻能看見。』
【English Translation】 English version: Therefore, when it is said there is a bottle, know that this person is not speaking falsely. Just as there is cheese in milk, so too is the Buddha-nature in sentient beings. If you wish to see the Buddha-nature, you should observe the seasons and forms. Therefore, I say that all sentient beings possess the Buddha-nature, which is true and not false. Simhanada said, 'If all sentient beings do not possess the Buddha-nature, how can they attain Anuttara-samyak-sambodhi (supreme perfect enlightenment)? It is because of the right cause that sentient beings can attain Anuttara-samyak-sambodhi. What is the right cause? It is what is called the Buddha-nature. World Honored One! If there is no Nyagrodha tree (banyan tree) in the Nyagrodha seed (banyan seed), why is it called a Nyagrodha seed and not a Khadira seed (acacia seed)? World Honored One! Just as the Gautama surname (Shakyamuni's surname) cannot be called the Adhitya surname, and the Adhitya surname cannot be called the Gautama surname, so too is the Nyagrodha seed. It cannot be called a Khadira seed, and a Khadira seed cannot be called a Nyagrodha seed. Just as the World Honored One cannot abandon the Gautama lineage, so too is the Buddha-nature of sentient beings. Because of this reason, it should be known that all sentient beings possess the Buddha-nature.' The Buddha said, 'Good man! If it is said that there is a Nyagrodha tree in the seed, this reasoning is not valid. If it truly exists, why can it not be seen? Good man! Like worldly things, they cannot be seen due to causes and conditions. What are these causes and conditions? Being far away, it cannot be seen, like the tracks of birds in the sky. Being too close, it cannot be seen, like a person's eyelashes. Being broken, it cannot be seen, like a rotten root. Because of confused thoughts, it cannot be seen, like a mind that is not focused. Being too small, it cannot be seen, like tiny dust particles. Being obstructed, it cannot be seen, like stars hidden by clouds. Being too numerous, it cannot be seen, like sesame seeds in a pile of rice. Being too similar, it cannot be seen, like beans in a pile of beans. The Nyagrodha tree is different from these eight causes and conditions. If it truly exists, why can it not be seen? If it is said that it cannot be seen because it is too small and obstructed, this reasoning is not valid. Why? Because the form of a tree is large. If it is said that the Buddha-nature is small, then how does it grow? If it is said that it cannot be seen because it is obstructed, then it should never be seen. Originally, there was no large form, but now a large form can be seen. It should be known that this large form originally had no self-nature, and originally had no seeing nature, but now it can be seen.'
則可見，當知是見亦本無性。子亦如是，本無有樹，今則有之，當有何咎？」
師子吼言：「如佛所說，有二種因：一者正因，二者了因。尼拘陀子以地、水、糞作了因故，令細得粗。」
佛言：「善男子！若本有者，何須了因？若本無性，了何所了？若尼拘陀中本無粗相，以了因故乃生粗者，何故不生佉陀羅樹？二俱無故。善男子！若細不見者，粗應可見。譬如一塵，則不可見、多塵和合則應可見。如是子中粗應可見。何以故？是中已有芽、莖、花、果，一一果中有無量子，一一子中有無量樹，是故名粗，有是粗故，故應可見。善男子！若尼拘陀子，有尼拘陀性，而生樹者，眼見是子為火所燒，如是燒性亦應本有；若本有者，樹不應生。若一切法本有生滅，何故先生后滅不一時耶？以是義故，當知無性。」
師子吼菩薩言：「世尊！若尼拘陀子，本無樹性而生樹者，是子何故不出于油？二俱無故。」
「善男子！如是子中亦能生油，雖無本性，因緣故有。」
師子吼言：「何故不名胡麻油耶？」
「善男子！非胡麻故。善男子！如火緣生火、水緣生水，雖俱從緣，不能相有。尼拘陀子及胡麻油亦復如是，雖俱從緣，各不相生。尼拘陀子，效能治冷。胡麻油者，效能治風。善男
【現代漢語翻譯】 現代漢語譯本：由此可見，應當知道『見』本身也是沒有自性的。種子也是如此，本來沒有樹，現在卻有了，這有什麼過錯呢？ 師子吼菩薩說：『正如佛所說，有兩種因：一是正因，二是了因。尼拘陀（榕樹）的種子因為有地、水、糞作爲了因，才使得細小的種子變得粗大。』 佛說：『善男子！如果本來就有，何須了因？如果本來沒有自性，又了悟什麼呢？如果尼拘陀中本來沒有粗大的相，因為有了因才產生粗大的相，為什麼不生出佉陀羅（一種樹）樹呢？因為兩者本來都沒有。善男子！如果細微的看不見，粗大的就應該看得見。譬如一粒塵土，就看不見，多粒塵土合在一起就應該看得見。這樣，種子中的粗大就應該看得見。為什麼呢？因為其中已經有了芽、莖、花、果，每一個果實中又有無數的種子，每一個種子中又有無數的樹，所以叫做粗大，因為有了粗大，所以應該看得見。善男子！如果尼拘陀的種子，有尼拘陀的自性，而生出樹，眼睛看見這種子被火燒，那麼這種燃燒的自性也應該是本來就有的；如果本來就有，樹就不應該生長。如果一切法本來就有生滅，為什麼先生后滅而不是同時呢？因為這個道理，應當知道沒有自性。』 師子吼菩薩說：『世尊！如果尼拘陀的種子，本來沒有樹的自性卻生出樹，那麼這種子為什麼不出油呢？因為兩者本來都沒有。』 『善男子！這樣的種子中也能生出油，雖然沒有本性，但因為因緣而有。』 師子吼菩薩說：『為什麼不叫胡麻油呢？』 『善男子！因為它不是胡麻。善男子！譬如火因緣而生火，水因緣而生水，雖然都從因緣而生，卻不能互相擁有。尼拘陀的種子和胡麻油也是這樣，雖然都從因緣而生，卻各自不相生。尼拘陀的種子，效能治療寒冷。胡麻油，效能治療風。善男子！』
【English Translation】 English version: Thus, it can be seen that the perception itself is also without inherent nature. The seed is also like this; it originally had no tree, but now it does. What fault is there in this? Simha-ghosha (Lion's Roar) Bodhisattva said, 'As the Buddha said, there are two kinds of causes: one is the direct cause, and the other is the enabling cause. The Nyagrodha (Banyan) seed, because of earth, water, and manure as enabling causes, makes the fine seed become coarse.' The Buddha said, 'Good man! If it originally existed, why would an enabling cause be needed? If it originally had no inherent nature, what would be enabled? If there was originally no coarse form in the Nyagrodha, and the coarse form arises because of the enabling cause, why doesn't a Khadira (Acacia) tree grow? Because both originally do not exist. Good man! If the fine cannot be seen, the coarse should be visible. For example, one speck of dust cannot be seen, but many specks of dust combined should be visible. Thus, the coarseness in the seed should be visible. Why? Because there are already sprouts, stems, flowers, and fruits within it, and each fruit has countless seeds, and each seed has countless trees, therefore it is called coarse. Because there is coarseness, it should be visible. Good man! If the Nyagrodha seed has the Nyagrodha nature and produces a tree, and the eye sees this seed being burned by fire, then this burning nature should also be inherent; if it were inherent, the tree should not grow. If all dharmas inherently have arising and ceasing, why do they arise first and cease later, and not at the same time? Because of this reason, it should be known that there is no inherent nature.' Simha-ghosha Bodhisattva said, 'World Honored One! If the Nyagrodha seed originally had no tree nature but produces a tree, then why does this seed not produce oil? Because both originally do not exist.' 'Good man! Such a seed can also produce oil. Although it has no inherent nature, it exists because of conditions.' Simha-ghosha Bodhisattva said, 'Why is it not called sesame oil?' 'Good man! Because it is not sesame. Good man! For example, fire arises from the condition of fire, and water arises from the condition of water. Although both arise from conditions, they cannot possess each other. The Nyagrodha seed and sesame oil are also like this; although both arise from conditions, they do not produce each other. The Nyagrodha seed has the ability to cure cold. Sesame oil has the ability to cure wind. Good man!'
子！譬如甘蔗，因緣故生。石蜜、黑蜜，雖俱一緣，色貌各異，石蜜治熱，黑蜜治冷。」
師子吼菩薩言：「世尊！如其乳中無有酪性，麻無油性，尼拘陀子無有樹性，泥無瓶性，一切眾生無佛性者，如佛先說一切眾生悉有佛性，是故應得阿耨多羅三藐三菩提者，是義不然。何以故？人天無性。以無性故，人可作天，天可作人，以業因緣，不以性故。菩薩摩訶薩以業因緣故，得阿耨多羅三藐三菩提。若諸眾生有佛性者，何因緣故，一闡提等斷諸善根，墮于地獄？若菩提心是佛性者，一闡提等不應能斷；若可斷者，云何得言佛性是常？若非常者，不名佛性。若諸眾生有佛性者，何故名為初發心耶？云何而言是毗跋致、阿毗跋致？毗跋致者當知是人無有佛性。世尊！菩薩摩訶薩一心趣向阿耨多羅三藐三菩提，大慈大悲，見生老病死煩惱過患，觀大涅槃無生老死煩惱諸過，信於三寶及業果報，受持禁戒，如是等法名為佛性。若離是法有佛性者，何須是法而作因緣？世尊！如乳不假緣必當成酪，生蘇不爾要待因緣，所謂人功、水瓶、攢繩。眾生亦爾，有佛性者，應離因緣得阿耨多羅三藐三菩提。若定有者，行人何故見三惡苦、生、老、病、死，而生退心。亦不須修六波羅蜜，即應得成阿耨多羅三藐三菩提，如乳非緣而得
【現代漢語翻譯】 現代漢語譯本： 佛陀說：『善男子！譬如甘蔗，因各種條件和合而生。石蜜（一種白色的糖）和黑蜜（一種黑色的糖），雖然都來自甘蔗，但顏色和形態各不相同，石蜜可以治療熱病，黑蜜可以治療寒病。』 師子吼菩薩（一位菩薩的名字）說：『世尊！如果牛奶中沒有酪的性質，芝麻中沒有油的性質，尼拘陀樹的種子中沒有樹的性質，泥土中沒有瓶子的性質，一切眾生都沒有佛性，那麼如佛陀您先前所說一切眾生都有佛性，因此應當能夠證得阿耨多羅三藐三菩提（無上正等正覺），這個道理就說不通了。為什麼呢？因為人和天沒有固定的自性。因為沒有固定的自性，人可以成為天，天可以成為人，這是由於業力的因緣，而不是由於固有的自性。菩薩摩訶薩（偉大的菩薩）也是由於業力的因緣，才證得阿耨多羅三藐三菩提。如果一切眾生都有佛性，那麼為什麼一闡提（斷絕善根的人）等會斷絕一切善根，墮入地獄呢？如果菩提心（覺悟之心）是佛性，那麼一闡提等就不應該能夠斷絕；如果可以斷絕，又怎麼能說佛性是永恒不變的呢？如果不是永恒不變的，就不能稱為佛性。如果一切眾生都有佛性，為什麼還要說初發心呢？又怎麼能說有退轉和不退轉呢？退轉的人應當知道是沒有佛性的。世尊！菩薩摩訶薩一心向往阿耨多羅三藐三菩提，具有大慈大悲，看到生老病死等煩惱的過患，觀察到大涅槃（寂滅）沒有生老病死等煩惱的過患，相信三寶（佛、法、僧）和業果報應，受持戒律，像這樣的法才稱為佛性。如果離開這些法還有佛性，又何必需要這些法作為因緣呢？世尊！就像牛奶不需要任何條件就一定會變成酪，而生酥（剛從牛奶中提取的酥油）卻不是這樣，需要等待各種條件，比如人的操作、水瓶、攪拌的繩子。眾生也是這樣，如果有佛性，就應該不需要任何因緣就能證得阿耨多羅三藐三菩提。如果佛性是確定的，修行人為什麼還會看到三惡道的痛苦、生老病死，而產生退轉之心呢？也不需要修持六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），就應該能夠成就阿耨多羅三藐三菩提，就像牛奶不需要任何條件就能變成酪一樣。』
【English Translation】 English version: The Buddha said: 'Good son! It is like sugarcane, which arises due to various conditions. Rock sugar (a type of white sugar) and black honey (a type of black sugar), although both come from sugarcane, differ in color and appearance. Rock sugar can treat heat-related illnesses, while black honey can treat cold-related illnesses.' The Bodhisattva Lion's Roar (a Bodhisattva's name) said: 'World Honored One! If there is no cheese nature in milk, no oil nature in sesame, no tree nature in the seed of the Nigrodha tree, no pot nature in clay, and if all sentient beings have no Buddha-nature, then what the Buddha previously said, that all sentient beings have Buddha-nature and therefore should be able to attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), this reasoning is not valid. Why is that? Because humans and gods do not have a fixed self-nature. Because they do not have a fixed self-nature, a human can become a god, and a god can become a human, due to the conditions of karma, not due to an inherent nature. Bodhisattvas Mahasattvas (great Bodhisattvas) also attain Anuttara-samyak-sambodhi due to the conditions of karma. If all sentient beings have Buddha-nature, then why do icchantikas (those who have severed their roots of goodness) and others sever all roots of goodness and fall into hell? If the Bodhi mind (the mind of enlightenment) is Buddha-nature, then icchantikas and others should not be able to sever it; if it can be severed, how can it be said that Buddha-nature is eternal? If it is not eternal, it cannot be called Buddha-nature. If all sentient beings have Buddha-nature, why is there a need to speak of the initial aspiration? And how can there be those who regress and those who do not regress? Those who regress should be known to have no Buddha-nature. World Honored One! Bodhisattvas Mahasattvas wholeheartedly aspire to Anuttara-samyak-sambodhi, possess great compassion and great kindness, see the suffering of birth, old age, sickness, and death, and the faults of afflictions, observe that Great Nirvana (extinction) is free from the suffering of birth, old age, sickness, death, and afflictions, believe in the Three Jewels (Buddha, Dharma, Sangha) and the karmic consequences, uphold the precepts, and such dharmas are called Buddha-nature. If there is Buddha-nature apart from these dharmas, why would these dharmas be needed as conditions? World Honored One! Just as milk will inevitably turn into cheese without any conditions, but ghee (clarified butter) is not like that, it needs to wait for various conditions, such as human operation, a water jar, and a churning rope. Sentient beings are also like this; if they have Buddha-nature, they should be able to attain Anuttara-samyak-sambodhi without any conditions. If it is definite, why do practitioners still see the suffering of the three evil realms, birth, old age, sickness, and death, and develop a regressing mind? They should not need to cultivate the Six Paramitas (generosity, morality, patience, diligence, meditation, wisdom), and should be able to achieve Anuttara-samyak-sambodhi, just as milk turns into cheese without any conditions.'
成酪。然非不因六波羅蜜而得成於阿耨多羅三藐三菩提，以是義故，當知眾生悉無佛性。如佛先說僧寶是常，如其常者，則非無常；非無常者，云何而得阿耨多羅三藐三菩提？僧若常者，云何復言一切眾生悉有佛性？世尊！若使眾生從本已來無菩提心，亦無阿耨多羅三藐三菩提心，後方有者，眾生佛性亦應如是，本無後有。以是義故，一切眾生應無佛性。」
佛言：「善哉，善哉！善男子！汝已久知佛性之義，為眾生故作如是問。一切眾生實有佛性。汝言眾生若有佛性，不應而有初發心者，善男子！心非佛性。何以故？心是無常，佛性常故。汝言何故有退心者？實無退心。心若有退，終不能得阿耨多羅三藐三菩提，以遲得故名之為退。此菩提心實非佛性。何以故？一闡提等斷于善根，墮地獄故。若菩提心是佛性者，一闡提輩則不得名一闡提也。菩提之心，亦不得名為無常也。是故定知菩提之心實非佛性。
「善男子！汝言眾生若有佛性，不應假緣，如乳成酪者，是義不然。何以故？若言五緣成於生蘇，當知佛性亦復如是。譬如眾石，有金、有銀、有銅、有鐵，俱稟四大，一名一實，而其所出各各不同。要假眾緣，眾生福德、爐冶人功，然後出生，是故當知本無金性。眾生佛性不名為佛，以諸功德因緣和合
【現代漢語翻譯】 現代漢語譯本：
『變成酪。然而，並非不通過六波羅蜜（六種到達彼岸的方法：佈施、持戒、忍辱、精進、禪定、智慧）而成就阿耨多羅三藐三菩提（無上正等正覺），因為這個道理，應當知道眾生都沒有佛性。如同佛先前所說僧寶是常住的，如果它是常住的，那就不是無常；如果不是無常，怎麼能獲得阿耨多羅三藐三菩提呢？如果僧是常住的，又怎麼說一切眾生都有佛性呢？世尊！如果眾生從一開始就沒有菩提心（覺悟之心），也沒有阿耨多羅三藐三菩提心，後來才有的，那麼眾生的佛性也應該如此，本來沒有後來才有。因為這個道理，一切眾生應該沒有佛性。』
佛說：『好啊，好啊！善男子！你已經很久瞭解佛性的含義，爲了眾生的緣故才提出這樣的問題。一切眾生確實有佛性。你說眾生如果有佛性，就不應該有初發心的人，善男子！心不是佛性。為什麼呢？因為心是無常的，而佛性是常住的。你說為什麼有退心的人呢？實際上沒有退心。如果心有退轉，最終不能獲得阿耨多羅三藐三菩提，因為獲得的時間遲緩，所以稱之為退。這個菩提心實際上不是佛性。為什麼呢？因為一闡提（斷絕善根的人）等斷絕了善根，墮入地獄的緣故。如果菩提心是佛性，那麼一闡提輩就不能被稱為一闡提了。菩提之心，也不能被稱為無常。因此可以確定菩提之心實際上不是佛性。
『善男子！你說眾生如果有佛性，不應該藉助因緣，如同牛奶變成酪一樣，這個道理不對。為什麼呢？如果說五種因緣成就生酥，應當知道佛性也是如此。譬如眾多的石頭，有金、有銀、有銅、有鐵，都稟受四大（地、水、火、風），名稱相同，本質相同，但是它們所產生的東西各不相同。需要藉助眾多的因緣，眾生的福德、冶煉人的功夫，然後才能產生，因此應當知道本來沒有金的性質。眾生的佛性不稱為佛，因為各種功德因緣和合
【English Translation】 English version:
'It becomes cheese. However, it is not that one does not attain Anuttara-samyak-sambodhi (supreme perfect enlightenment) through the Six Paramitas (six perfections: generosity, morality, patience, diligence, concentration, and wisdom). Because of this principle, it should be known that all sentient beings do not have Buddha-nature. Just as the Buddha previously said that the Sangha (community of practitioners) is permanent, if it is permanent, then it is not impermanent; if it is not impermanent, how can one attain Anuttara-samyak-sambodhi? If the Sangha is permanent, how can it be said that all sentient beings have Buddha-nature? World Honored One! If sentient beings from the beginning have no Bodhi-mind (mind of enlightenment), nor the mind of Anuttara-samyak-sambodhi, and only have it later, then the Buddha-nature of sentient beings should also be like this, originally not existing and only existing later. Because of this principle, all sentient beings should not have Buddha-nature.'
The Buddha said, 'Excellent, excellent! Good man! You have long understood the meaning of Buddha-nature, and you ask this question for the sake of sentient beings. All sentient beings truly have Buddha-nature. You say that if sentient beings have Buddha-nature, there should not be those who initially generate the mind of enlightenment. Good man! The mind is not Buddha-nature. Why? Because the mind is impermanent, while Buddha-nature is permanent. You ask why there are those who regress in their practice? There is actually no regression. If the mind regresses, one will ultimately not attain Anuttara-samyak-sambodhi. Because the attainment is delayed, it is called regression. This Bodhi-mind is actually not Buddha-nature. Why? Because Icchantikas (those who have severed their roots of goodness) and others have severed their roots of goodness and fallen into hell. If Bodhi-mind were Buddha-nature, then Icchantikas would not be called Icchantikas. The Bodhi-mind also cannot be called impermanent. Therefore, it is certain that the Bodhi-mind is not Buddha-nature.
'Good man! You say that if sentient beings have Buddha-nature, they should not rely on conditions, like milk turning into cheese. This principle is not correct. Why? If it is said that five conditions create raw butter, it should be known that Buddha-nature is also like this. For example, among many stones, there are gold, silver, copper, and iron. They all receive the four great elements (earth, water, fire, and wind), have the same name, and the same essence, but what they produce is different. It requires many conditions, the merit of sentient beings, and the skill of the smelter, and then they can be produced. Therefore, it should be known that there is no inherent nature of gold. The Buddha-nature of sentient beings is not called Buddha, because various merits and conditions come together.'
，得見佛性，然後得佛。汝言眾生悉有佛性，何故不見者？是義不然。何以故？以諸因緣未和合故。善男子！以是義故，我說二因，正因、緣因。正因者名為佛性，緣因者發菩提心。以二因緣，得阿耨多羅三藐三菩提，如石出金。
「善男子！汝言僧常，一切眾生無佛性者，善男子！僧名和合，和合有二：一者世和合，二者第一義和合。世和合者名聲聞僧，義和合者名菩薩僧。世僧無常，佛性是常。如佛性常，義僧亦爾。複次有僧謂法和合，法和合者謂十二部經，十二部經常，是故我說法、僧是常。善男子！僧名和合，和合者名十二因緣，十二因緣中亦有佛性，十二因緣常。佛性亦爾，是故我說僧有佛性。又復僧者謂諸佛和合，是故我說僧有佛性。
「善男子！汝言眾生若有佛性，云何有退、有不退者？諦聽，諦聽！我當爲汝分別解說。善男子！菩薩摩訶薩有十三法，則便退轉。何等十三？一者心不信；二者不作心；三者疑心；四者吝惜身財；五者于涅槃中生大怖畏，云何乃令眾生永滅；六者心不堪忍；七者心不調柔；八者愁惱；九者不樂；十者放逸；十一者自輕己身；十二者自見煩惱無能壞者；十三者不樂進趣菩提之法。善男子！是名十三法，令諸菩薩退轉菩提。復有六法壞菩提心。何等為六？一者吝
【現代漢語翻譯】 現代漢語譯本： 『（如果）能夠見到佛性，然後才能成佛。你說眾生都有佛性，為什麼卻看不見呢？這個說法是不對的。為什麼呢？因為各種因緣還沒有和合。善男子！因為這個道理，我說了兩種因，正因和緣因。正因叫做佛性，緣因是發菩提心。憑藉這兩種因緣，才能得到阿耨多羅三藐三菩提（無上正等正覺），就像從石頭裡取出黃金一樣。
『善男子！你說僧是無常的，一切眾生沒有佛性，善男子！僧的意思是和合，和合有兩種：一種是世俗的和合，一種是第一義的和合。世俗的和合叫做聲聞僧，義理的和合叫做菩薩僧。世俗的僧是無常的，佛性是常住的。如同佛性是常住的，義理的僧也是如此。還有一種僧是指法和合，法和合指的是十二部經，十二部經是常住的，所以我說法和僧是常住的。善男子！僧的意思是和合，和合的意思是十二因緣，十二因緣中也有佛性，十二因緣是常住的。佛性也是如此，所以我說僧有佛性。還有，僧是指諸佛的和合，所以我說僧有佛性。
『善男子！你說眾生如果有佛性，為什麼有退轉和不退轉的呢？仔細聽，仔細聽！我將為你分別解說。善男子！菩薩摩訶薩有十三種法，就會退轉。哪十三種呢？一是心中不相信；二是不發心修行；三是心生疑惑；四是吝惜自己的身財；五是對涅槃（寂滅）產生很大的恐懼，心想怎麼能讓眾生永遠滅亡呢；六是心不能堪忍；七是心不調柔；八是愁惱；九是不快樂；十是放逸；十一是輕視自己；十二是認為自己的煩惱無法斷除；十三是不喜歡修習菩提（覺悟）之法。善男子！這十三種法，會讓菩薩退轉菩提。還有六種法會破壞菩提心。哪六種呢？一是吝嗇
【English Translation】 English version: '[If one] can see the Buddha-nature, then one can attain Buddhahood. You say that all sentient beings have Buddha-nature, why can't they see it? This idea is not correct. Why? Because the various causes and conditions have not yet come together. Good man! Because of this principle, I have spoken of two causes, the direct cause and the contributing cause. The direct cause is called Buddha-nature, and the contributing cause is the arising of the Bodhi mind. With these two causes and conditions, one can attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), just like extracting gold from a stone.'
'Good man! You say that the Sangha (community) is impermanent and that all sentient beings do not have Buddha-nature. Good man! The meaning of Sangha is harmony, and there are two kinds of harmony: one is worldly harmony, and the other is the harmony of the highest meaning. Worldly harmony is called the Sravaka Sangha (community of disciples), and the harmony of meaning is called the Bodhisattva Sangha. The worldly Sangha is impermanent, but the Buddha-nature is permanent. Just as the Buddha-nature is permanent, so is the Sangha of meaning. Furthermore, there is a Sangha that is said to be the harmony of the Dharma (teachings), and the harmony of the Dharma refers to the twelve divisions of scriptures. The twelve divisions of scriptures are permanent, therefore I say that the Dharma and the Sangha are permanent. Good man! The meaning of Sangha is harmony, and harmony means the twelve links of dependent origination. There is also Buddha-nature within the twelve links of dependent origination, and the twelve links of dependent origination are permanent. The Buddha-nature is also like this, therefore I say that the Sangha has Buddha-nature. Moreover, the Sangha refers to the harmony of all Buddhas, therefore I say that the Sangha has Buddha-nature.'
'Good man! You say that if sentient beings have Buddha-nature, why are there those who regress and those who do not regress? Listen carefully, listen carefully! I will explain it to you separately. Good man! There are thirteen things that cause a Bodhisattva Mahasattva (great being) to regress. What are the thirteen? First, the mind does not believe; second, the mind does not make effort; third, the mind doubts; fourth, one is stingy with one's body and possessions; fifth, one has great fear of Nirvana (extinction), thinking how can sentient beings be extinguished forever; sixth, the mind cannot endure; seventh, the mind is not gentle; eighth, one is sorrowful; ninth, one is not joyful; tenth, one is lax; eleventh, one belittles oneself; twelfth, one sees that one's afflictions cannot be destroyed; thirteenth, one does not delight in progressing on the path to Bodhi (enlightenment). Good man! These are the thirteen things that cause Bodhisattvas to regress from Bodhi. There are also six things that destroy the Bodhi mind. What are the six? First, stinginess.'
法、二者于諸眾生起不善心、三者親近惡友、四者不勤精進、五者自大憍慢、六者營務世業。如是六法則能破壞菩提之心。善男子！有人得聞諸佛世尊是人天師，于眾生中最上無比，勝於聲聞辟支佛等。法眼明瞭，見法無礙，能度眾生於大苦海，聞已即復發大誓願。如其世間有如是人，我亦當得。以是因緣，發阿耨多羅三藐三菩提心，或復為他之所教誨發菩提心。或聞菩薩阿僧祇劫修行苦行，然後乃得阿耨多羅三藐三菩提。聞已思惟：『我今不堪如是苦行，云何能得？』是故有退。
「善男子！復有五法退菩提心。何等為五？一者樂在外道出家、二者不修大慈之心、三者好求法師過惡、四者常樂處在生死、五者不喜受持讀誦書寫解說十二部經，是名五法退菩提心。復有二法退菩提心。何等為二？一者貪樂五欲、二者不能恭敬尊重三寶。以如是等眾因緣故，退菩提心。
「云何複名不退之心？有人聞佛能度眾生生老病死，不從師咨，自然修習得阿耨多羅三藐三菩提。若菩提道是可得者，我當修習必令得之。以是因緣發菩提心，所作功德若多若少，悉以迴向阿耨多羅三藐三菩提，作是誓願：『愿我常得親近諸佛及佛弟子，常聞深法五情完具，若遇苦難不失是心。復愿諸佛及諸弟子，常於我所生歡喜心，具五善
【現代漢語翻譯】 現代漢語譯本： 『有六種法則會破壞菩提之心。』哪六種呢？第一，對其他眾生懷有不善的念頭；第二，對其他眾生懷有不善的念頭；第三，親近惡友；第四，不勤奮精進；第五，自大驕慢；第六，經營世俗的事務。這六種法則能夠破壞菩提之心。善男子！有人聽聞諸佛世尊是人天導師，在眾生中最為尊貴無比，勝過聲聞（sravaka，聽聞佛法而修行的弟子）和辟支佛（pratyekabuddha，獨自覺悟的修行者）等。他們的法眼明亮，見法無礙，能夠度脫眾生於大苦海。聽聞之後，他們便會發起大誓願：『如果世間有這樣的人，我也應當成為這樣的人。』因為這個因緣，他們發起了阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi，無上正等正覺之心），或者因為他人的教誨而發起菩提心。或者，他們聽聞菩薩（bodhisattva，發願成佛的修行者）在無數劫中修行苦行，然後才證得阿耨多羅三藐三菩提。聽聞之後，他們會思惟：『我現在無法承受這樣的苦行，如何才能證得呢？』因此，他們會退失菩提心。 『善男子！還有五種法則會退失菩提心。』哪五種呢？第一，喜歡在外道（非佛教的宗教）出家；第二，不修習大慈之心；第三，喜歡尋求法師的過錯；第四，常常樂於處在生死輪迴之中；第五，不喜歡受持、讀誦、書寫和解說十二部經（佛教經典）。這五種法則會退失菩提心。還有兩種法則會退失菩提心。哪兩種呢？第一，貪戀五欲（色、聲、香、味、觸）；第二，不能恭敬尊重三寶（佛、法、僧）。因為這些因緣，會退失菩提心。 『什麼又是不退的菩提心呢？』有人聽聞佛陀能夠度脫眾生生老病死，不向老師請教，自然修習而證得阿耨多羅三藐三菩提。如果菩提之道是可以證得的，我應當修習，必定要證得它。因為這個因緣，他們發起了菩提心，所做的功德無論多少，都回向阿耨多羅三藐三菩提，並立下誓願：『愿我常常能夠親近諸佛和佛弟子，常常聽聞甚深的佛法，五根（眼、耳、鼻、舌、身）完好具足，即使遇到苦難也不會失去這個菩提心。還願諸佛和諸弟子，常常對我生起歡喜心，具足五種善根（信、精進、念、定、慧）。』
【English Translation】 English version: 'There are six principles that can destroy the Bodhi mind.' What are the six? First, harboring unkind thoughts towards other beings; second, harboring unkind thoughts towards other beings; third, associating with bad friends; fourth, not diligently practicing; fifth, being arrogant and conceited; sixth, engaging in worldly affairs. These six principles can destroy the Bodhi mind. Good man! Some people hear that the Buddhas, the World Honored Ones, are teachers of gods and humans, the most supreme and incomparable among all beings, surpassing even sravakas (disciples who learn by hearing the Dharma) and pratyekabuddhas (those who attain enlightenment on their own). Their Dharma eyes are clear, their understanding of the Dharma is unobstructed, and they can deliver beings from the great sea of suffering. Upon hearing this, they immediately make a great vow: 'If there are such people in the world, I shall also become like them.' Because of this cause, they generate the mind of anuttara-samyak-sambodhi (the mind of unsurpassed, complete, and perfect enlightenment), or they generate the Bodhi mind through the teachings of others. Or, they hear that Bodhisattvas (beings who aspire to Buddhahood) practice asceticism for countless kalpas (eons) before attaining anuttara-samyak-sambodhi. Upon hearing this, they think: 'I am not capable of such ascetic practices, how can I attain it?' Therefore, they regress from the Bodhi mind. 'Good man! There are also five principles that cause the Bodhi mind to regress.' What are the five? First, delighting in leaving home in non-Buddhist religions; second, not cultivating the mind of great compassion; third, liking to seek out the faults of Dharma teachers; fourth, always delighting in being in the cycle of birth and death; fifth, not liking to uphold, recite, write, and explain the twelve divisions of scriptures (Buddhist texts). These five principles cause the Bodhi mind to regress. There are also two principles that cause the Bodhi mind to regress. What are the two? First, being greedy for the five desires (form, sound, smell, taste, and touch); second, not being able to respect and revere the Three Jewels (Buddha, Dharma, and Sangha). Because of these causes, the Bodhi mind regresses. 'What is called the non-regressing Bodhi mind?' Some people hear that the Buddha can deliver beings from birth, old age, sickness, and death, and without seeking guidance from a teacher, they naturally practice and attain anuttara-samyak-sambodhi. If the path to Bodhi is attainable, I shall practice and surely attain it. Because of this cause, they generate the Bodhi mind, and whatever merits they accumulate, whether great or small, they dedicate to anuttara-samyak-sambodhi, and make this vow: 'May I always be able to be close to the Buddhas and their disciples, always hear the profound Dharma, have my five senses (eyes, ears, nose, tongue, and body) complete and intact, and not lose this Bodhi mind even when encountering suffering. May the Buddhas and their disciples always have a joyful mind towards me, and may I be endowed with the five good roots (faith, diligence, mindfulness, concentration, and wisdom).'
根。若諸眾生斫伐我身、斬截手足、頭目支節，當於是人生大慈心，深自喜慶，如是諸人為我增長菩提因緣，若無是者，我當何緣而得成就阿耨多羅三藐三菩提。』復發是愿：『莫令我得無根、二根、女人之身，不繫屬人、不遭惡主、不屬惡王、不生惡國，若得好身種姓真正，多饒財寶不生憍慢，令我常聞十二部經，受持讀誦、書寫解說。若為眾生有所演說，愿令受者敬信無疑，常於我所不生噁心。寧當少聞，多解義味，不願多聞，于義不了。愿作心師，不師於心，身口意業不與惡交，能施一切眾生安樂，身戒心慧不動如山，欲為受持無上正法，于身命財不生慳吝。不凈之物不為福業，正命自活心無邪諂，受恩常念，小恩大報。善知世中所有事藝，善解眾生方俗之言，讀誦書寫十二部經，不生懈怠懶墮之心。若諸眾生不樂聽聞，方便引接，令彼樂聞。言常柔軟，口不宣惡，不和合眾能令和合，有憂怖者令離憂怖，饑饉之世令得豐足，疾病之世作大醫王，病藥所須財寶自在，令疾病者悉得除愈。刀兵之劫，有大力勢斷其殘害，令無遺余。能斷眾生種種怖畏，所謂若死、閉系、打擲、水火王賊、貧窮破戒、惡名惡道，如是等畏，悉當斷之。父母師長深生恭敬，怨憎之中生大慈心，常修六念、空三昧門、十二因緣、生滅等觀
，出息入息、天行梵行及以聖行，金剛三昧、首楞嚴定，無三寶處令我自得寂靜之心。若其身心受大苦時，莫失無上菩提之心，莫以聲聞辟支佛心而生知足。無三寶處常在外道法中出家，為破邪見不習其道，得法自在，得心自在。于有為法，了了見過，令我怖畏二乘道果，如惜命者怖畏捨身，為眾生故樂處三惡。如諸眾生樂忉利天，為一一人于無量劫受地獄苦，心不生悔。見他得利，不生妒心，常生歡喜，如自得樂。若值三寶，當以衣服、飲食臥具、房舍醫藥、燈明花香、伎樂幡蓋、七寶供養。若受佛戒，堅固護持，終不生於毀犯之想。若聞菩薩難行苦行，其心歡喜不生悔恨，自識往世宿命之事，終不造作貪瞋癡業。不為果報而集因緣，于現在樂不生貪著。』善男子！若有能發如是愿者，是名菩薩終不退失菩提之心。亦名施主，能見如來，明瞭佛性，能調眾生度脫生死，善能護持無上正法，能得具足六波羅蜜。善男子！以是義故，不退之心不名佛性。◎
「◎善男子！汝不可以有退心故，言諸眾生無有佛性。譬如二人俱聞他方有七寶山，山有清泉，其味甘美，有能到者，永斷貧窮，服其水者，增壽萬歲，唯路懸遠，險阻多難。時彼二人，俱欲共往，一人莊嚴種種行具，一則空往無所赍持。相與前進，路值一人，
【現代漢語翻譯】 現代漢語譯本：出息入息（呼吸）、天行梵行（高尚的修行）以及聖行（聖者的行為），金剛三昧（堅固的禪定）、首楞嚴定（一種深奧的禪定），在沒有三寶（佛、法、僧）的地方，讓我自己獲得寂靜的心。如果我的身心遭受巨大痛苦時，不要失去無上菩提（覺悟）之心，不要以聲聞（小乘）或辟支佛（獨覺）的心而感到滿足。在沒有三寶的地方，常常在外道（非佛教）的法中出家，爲了破除邪見而不學習他們的道，獲得法的自在，獲得心的自在。對於有為法（因緣和合的事物），清楚地看透，讓我畏懼二乘（聲聞、辟支佛）的道果，如同珍惜生命的人畏懼捨棄身體一樣，爲了眾生的緣故，樂於處於三惡道（地獄、餓鬼、畜生）。如同眾生喜歡忉利天（欲界天）一樣，爲了每一個眾生，在無量劫中承受地獄的痛苦，心中不生後悔。看到他人得到利益，不生嫉妒心，常常生起歡喜心，如同自己得到快樂一樣。如果遇到三寶，應當用衣服、飲食、臥具、房舍、醫藥、燈明、花香、伎樂、幡蓋、七寶來供養。如果受持佛戒，要堅固地守護，終究不生起毀犯的想法。如果聽到菩薩難行苦行，心中歡喜不生後悔，自己認識到往世的宿命之事，終究不造作貪嗔癡的業。不爲了果報而積聚因緣，對於現在的快樂不生貪著。』善男子！如果有人能夠發起這樣的願望，這叫做菩薩，終究不會退失菩提之心。也叫做施主，能夠見到如來，明瞭佛性，能夠調伏眾生，度脫生死，善於護持無上正法，能夠得到具足六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）。善男子！因為這個緣故，不退失的心不叫做佛性。 ◎善男子！你不能因為有退失的心，就說眾生沒有佛性。譬如兩個人，都聽說他方有七寶山，山上有清泉，味道甘美，有能到達那裡的人，永遠斷絕貧窮，喝了那水的人，壽命增加萬歲，只是道路遙遠，險阻很多。當時那兩個人，都想一起前往，一個人準備了各種行裝用具，一個則空手前往，什麼都沒帶。他們一起前進，路上遇到一個人，
【English Translation】 English version: Expiration and inspiration (breathing), heavenly conduct (noble practice), and saintly conduct (actions of the saints), Vajra Samadhi (adamantine concentration), Shurangama Samadhi (a profound state of concentration), in places where there are no Three Jewels (Buddha, Dharma, Sangha), let me attain a peaceful mind by myself. If my body and mind suffer great pain, do not lose the supreme Bodhi (enlightenment) mind, do not be content with the mind of a Sravaka (Hinayana) or Pratyekabuddha (Solitary Buddha). In places where there are no Three Jewels, often leave home in the teachings of non-Buddhists, in order to break through wrong views and not practice their ways, attain freedom in the Dharma, and attain freedom of mind. Regarding conditioned dharmas (things arising from causes and conditions), clearly see through them, let me fear the fruits of the two vehicles (Sravaka and Pratyekabuddha), just as one who cherishes life fears abandoning the body, for the sake of sentient beings, be happy to dwell in the three evil realms (hell, hungry ghosts, animals). Just as sentient beings enjoy the Trayastrimsa Heaven (heaven of desire realm), for each and every sentient being, endure the suffering of hell for countless kalpas, without regret in the heart. Seeing others gain benefits, do not give rise to jealousy, always give rise to joy, as if one has gained happiness oneself. If encountering the Three Jewels, one should make offerings with clothing, food, bedding, dwellings, medicine, lamps, flowers, incense, music, banners, and seven treasures. If receiving the Buddha's precepts, firmly uphold them, and never give rise to the thought of violating them. If hearing of the difficult and ascetic practices of Bodhisattvas, the mind is joyful and does not give rise to regret, one recognizes the past lives and karmic events, and never creates the karma of greed, anger, and ignorance. Do not accumulate causes and conditions for the sake of results, and do not become attached to present pleasures. 'Good man! If there is one who can make such vows, this is called a Bodhisattva, who will never regress from the Bodhi mind. It is also called a benefactor, who can see the Tathagata, understand the Buddha-nature, can tame sentient beings, liberate them from birth and death, is good at upholding the supreme Dharma, and can attain the perfection of the six paramitas (generosity, morality, patience, diligence, concentration, wisdom). Good man! For this reason, the non-regressing mind is not called Buddha-nature. ◎Good man! You cannot say that sentient beings have no Buddha-nature because there is a regressing mind. For example, two people both hear that there is a mountain of seven treasures in another place, and on the mountain there is a clear spring, the taste of which is sweet, and those who can reach there will forever end poverty, and those who drink its water will increase their lifespan by ten thousand years, but the road is far away, and there are many dangers and obstacles. At that time, those two people both wanted to go together, one prepared various travel equipment, and the other went empty-handed, without bringing anything. They advanced together, and on the road they met a person,
多赍寶貨七珍具足。二人便前問言：『仁者！彼土實有七寶山耶？』其人答言：『實有不虛，我已獲寶，飲服其水，唯患路險多有盜賊，沙鹵棘刺乏於水草，往者千萬，達者甚少。』聞是事已，一人即悔，尋作是言：『路既懸遠，艱難非一，往者無量，達者無幾，而我云何當能到彼？我今產業粗自供足，若涉斯路，或失身命，身命不全，長壽安在？』一人復言：『有人能過，我亦能過。若得果達，則得如願，採取珍寶，飲服甘水。如其不達，以死為期。』是時二人，一則悔還，一則前進到彼山所，多獲財寶，如願服水，多赍所有，還其所止，奉養父母，賑給宗親。時悔還者見是事已，心中生熱：『彼去已還，我何為住？』即便莊嚴，涉道而去。七寶山者喻大涅槃，甘美之水喻于佛性，其二人者喻二菩薩初發道心，險惡道者喻于生死，所逢人者喻佛世尊，有盜賊者喻於四魔，沙鹵棘刺喻諸煩惱，無水草者喻不修習菩提之道，一人還者喻退轉菩薩，其直往者喻不退菩薩。善男子！眾生佛性常住不變，猶彼險道，不可說言人悔還故，令道無常，佛性亦爾。善男子！菩提道中終無退者。善男子！如向悔者，見其先伴獲寶而還，勢力自在，供養父母，給足宗親，多受安樂。見是事已，心中生熱，即復莊嚴複道還去，不惜身命，堪
【現代漢語翻譯】 現代漢語譯本 帶著許多寶物和七種珍寶，兩人上前問道：『仁者！那個地方真的有七寶山嗎？』那人回答說：『確實有，不是虛假的，我已經得到了寶物，喝了那裡的水，只是擔心路途險峻，有很多盜賊，沙地鹽堿，荊棘叢生，缺乏水草，前往的人成千上萬，到達的人卻很少。』聽到這些話后，一個人就後悔了，隨即說道：『路途既然遙遠，艱難不止一處，前往的人無數，到達的人卻寥寥無幾，我又怎麼能夠到達那裡呢？我現在的產業勉強足夠自己生活，如果冒險走這條路，可能會喪命，性命不保，長壽又在哪裡呢？』另一個人又說：『有人能夠到達，我也能夠到達。如果能夠成功到達，就能如願以償，採集珍寶，飲用甘甜的水。如果不能到達，就以死亡為終結。』當時，兩個人，一個後悔返回，一個則前進到達了那座山，獲得了許多財寶，如願喝到了水，帶著許多所得，回到了他們居住的地方，奉養父母，救濟親族。那個後悔返回的人看到這件事後，心中感到焦急：『他已經去而復返，我為什麼還留在這裡？』於是就整裝出發，再次踏上旅途。七寶山比喻大涅槃（佛教的最高境界，超越生死輪迴），甘美的水比喻佛性（眾生本具的成佛的可能性），那兩個人比喻兩個初發菩提心的菩薩（立志成佛的修行者），險惡的道路比喻生死輪迴，所遇到的人比喻佛世尊（佛陀），盜賊比喻四魔（障礙修行的四種力量），沙地鹽堿和荊棘比喻各種煩惱，沒有水草比喻不修習菩提之道（成佛的道路），一個人返回比喻退轉的菩薩（修行中途放棄的人），那個直接前往的比喻不退轉的菩薩（修行堅定不移的人）。善男子！眾生的佛性是常住不變的，就像那條險峻的道路，不能說因為有人後悔返回，就說道路是無常的，佛性也是如此。善男子！菩提道中最終沒有退轉的人。善男子！就像那個後悔的人，看到他之前的同伴獲得寶物返回，勢力自在，供養父母，滿足親族，享受許多安樂。看到這件事後，心中感到焦急，就再次整裝出發，不惜生命，堪能到達。
【English Translation】 English version Carrying many treasures and seven kinds of jewels, the two went forward and asked: 『O virtuous one! Is there truly a Seven-Jeweled Mountain in that land?』 The man replied: 『Indeed there is, it is not false. I have already obtained treasures and drunk its water. I only worry that the road is dangerous, with many thieves, salty and barren land, thorns, and a lack of water and grass. Of those who go, thousands upon thousands, very few reach it.』 Upon hearing this, one person regretted it and immediately said: 『Since the road is so distant and the difficulties are not few, of those who go, countless, very few reach it. How can I possibly reach it? My current possessions are barely enough to sustain myself. If I venture on this road, I might lose my life. If my life is not secure, where is longevity?』 The other person said: 『If someone can pass, I can also pass. If I succeed in reaching it, I will obtain my wish, collect treasures, and drink the sweet water. If I do not reach it, then death will be my end.』 At that time, of the two, one regretted and returned, while the other went forward and reached that mountain, obtained many treasures, drank the water as desired, and carrying many possessions, returned to where they lived, supported their parents, and provided for their relatives. The one who regretted and returned, upon seeing this, felt anxious: 『He has already gone and returned, why am I still here?』 So he prepared himself and set out again on the journey. The Seven-Jeweled Mountain is a metaphor for Great Nirvana (the highest state in Buddhism, beyond the cycle of birth and death), the sweet water is a metaphor for Buddha-nature (the inherent potential for enlightenment in all beings), the two people are metaphors for two Bodhisattvas (those who aspire to Buddhahood) who have initially generated the aspiration for enlightenment, the dangerous road is a metaphor for the cycle of birth and death, the person they met is a metaphor for the World Honored One (the Buddha), the thieves are a metaphor for the four Maras (four forces that hinder spiritual practice), the salty and barren land and thorns are metaphors for various afflictions, the lack of water and grass is a metaphor for not cultivating the path to enlightenment, the one who returned is a metaphor for a regressing Bodhisattva (one who gives up halfway), and the one who went straight is a metaphor for a non-regressing Bodhisattva (one who is steadfast in their practice). Good man! The Buddha-nature of sentient beings is permanent and unchanging, just like that dangerous road. It cannot be said that because someone regrets and returns, the road is impermanent, and the same is true of Buddha-nature. Good man! There is ultimately no one who regresses on the path to enlightenment. Good man! Like the one who regretted, seeing his former companion return with treasures, having power and freedom, supporting his parents, providing for his relatives, and enjoying much happiness. Upon seeing this, he felt anxious, and so he prepared himself again and set out on the journey, not fearing death, capable of reaching it.
忍眾難，遂便到彼七寶山中，退轉菩薩亦復如是。善男子！一切眾生定當得成阿耨多羅三藐三菩提，以是義故，我經中說，一切眾生，乃至五逆、犯四重禁及一闡提，悉有佛性。」
師子吼言：「世尊！云何菩薩有退、不退？」
「善男子！若有菩薩修習如來三十二相業因緣者，得名不退，得名菩薩摩訶薩也，名不動轉、名為憐愍一切眾生、名勝一切聲聞緣覺、名阿毗跋致。善男子！若菩薩摩訶薩持戒不動，施心不移，安住實語如須彌山，以是業緣，得足下平，如奩底相。
「若菩薩摩訶薩于父母所、和上、師長乃至畜生，以如法財供養供給，以是業緣得成足下千輻輪相。
「若菩薩摩訶薩不殺不盜，于父母、師長常生歡喜，以是業緣得成三相：一者手指纖長，二者足跟長，三者其身方直。如是三相，同一業緣。
「若菩薩摩訶薩修四攝法攝取眾生，以是業緣，得網縵指，如白鵝王。
「若菩薩摩訶薩，父母、師長若病苦時，自手洗拭，捉持案摩，以是業緣，得手足軟。
「若菩薩摩訶薩持戒聞法，惠施無厭，以是業緣，得節踝[跳-兆+庸]滿身毛上靡。
「若菩薩摩訶薩專心聽法，演說正教，以是業緣，得鹿王𨄔。
「若菩薩摩訶薩于諸眾生不生害心，
【現代漢語翻譯】 現代漢語譯本：能忍受種種艱難，最終便能到達那七寶山中，退轉的菩薩也是如此。善男子！一切眾生必定能夠成就阿耨多羅三藐三菩提（無上正等正覺），因為這個道理，我在經中說，一切眾生，乃至犯下五逆罪、四重禁戒以及一闡提（斷絕善根的人），都具有佛性。 師子吼菩薩問道：『世尊！為什麼菩薩會有退轉和不退轉的差別呢？』 佛陀回答說：『善男子！如果菩薩修習如來三十二相的業因緣，就稱為不退轉，稱為菩薩摩訶薩（大菩薩），名為不動轉，名為憐憫一切眾生，名為勝過一切聲聞緣覺，名為阿毗跋致（不退轉地）。善男子！如果菩薩摩訶薩持戒堅定不動搖，佈施的心不改變，安住于真實語如同須彌山，憑藉這樣的業緣，就能得到足底平滿，如奩底的相。 如果菩薩摩訶薩對於父母、和尚、師長乃至畜生，以如法的財物供養，憑藉這樣的業緣，就能成就足底千輻輪相。 如果菩薩摩訶薩不殺生、不偷盜，對於父母、師長常常心生歡喜，憑藉這樣的業緣，就能成就三種相：一是手指纖長，二是足跟長，三是身體方正。這三種相，是同一種業緣所致。 如果菩薩摩訶薩修習四攝法（佈施、愛語、利行、同事）來攝取眾生，憑藉這樣的業緣，就能得到手指間有網縵，如同白鵝王。 如果菩薩摩訶薩在父母、師長生病受苦時，親自洗拭、按摩，憑藉這樣的業緣，就能得到手足柔軟。 如果菩薩摩訶薩持戒聽聞佛法，佈施沒有厭倦，憑藉這樣的業緣，就能得到節踝圓滿，身上毛向上生長。 如果菩薩摩訶薩專心聽聞佛法，演說正教，憑藉這樣的業緣，就能得到鹿王𨄔（小腿如鹿王般纖細）。 如果菩薩摩訶薩對於一切眾生不生害心，
【English Translation】 English version: Enduring all kinds of difficulties, one will eventually reach that seven-jeweled mountain; the same is true for Bodhisattvas who regress. Good man! All sentient beings are certain to attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), and for this reason, I say in the scriptures that all sentient beings, even those who commit the five heinous crimes, violate the four major precepts, and those who are icchantikas (those who have severed their roots of goodness), all possess Buddha-nature. Simhanada Bodhisattva asked: 'World Honored One! Why is there a difference between Bodhisattvas who regress and those who do not?' The Buddha replied: 'Good man! If a Bodhisattva cultivates the karmic causes and conditions for the thirty-two marks of a Tathagata, he is called non-regressing, called a Bodhisattva-Mahasattva (great Bodhisattva), called immovable, called compassionate towards all sentient beings, called superior to all Sravakas and Pratyekabuddhas, and called Avaivartika (non-regressing). Good man! If a Bodhisattva-Mahasattva upholds the precepts firmly without wavering, does not change his mind in giving, and abides in truthful speech like Mount Sumeru, by these karmic causes, he will attain the mark of having flat soles, like the bottom of a bowl. If a Bodhisattva-Mahasattva offers lawful wealth to his parents, preceptors, teachers, and even animals, by these karmic causes, he will attain the mark of having thousand-spoked wheels on the soles of his feet. If a Bodhisattva-Mahasattva does not kill or steal, and is always joyful towards his parents and teachers, by these karmic causes, he will attain three marks: first, long and slender fingers; second, long heels; and third, a straight body. These three marks arise from the same karmic cause. If a Bodhisattva-Mahasattva practices the four means of gathering (giving, kind speech, beneficial action, and cooperation) to gather sentient beings, by these karmic causes, he will attain webbed fingers, like a white swan king. If a Bodhisattva-Mahasattva personally washes and massages his parents and teachers when they are sick and suffering, by these karmic causes, he will attain soft hands and feet. If a Bodhisattva-Mahasattva upholds the precepts, listens to the Dharma, and gives without weariness, by these karmic causes, he will attain full ankles and hair growing upwards on his body. If a Bodhisattva-Mahasattva listens to the Dharma attentively and expounds the true teachings, by these karmic causes, he will attain the legs of a deer king (slender legs like a deer king). If a Bodhisattva-Mahasattva does not harbor harmful thoughts towards all sentient beings,
飲食知足常樂，惠施瞻病給藥，以是業緣，其身圓滿如尼拘陀樹。立手過膝，頂有肉髻，無見頂相。
「若菩薩摩訶薩見怖畏者為作救護，見裸跣者施與衣服，以是業緣得陰藏相。
「若菩薩摩訶薩親近智者，遠離愚人，善喜問答，掃治行路，以是業緣，面板細軟，身毛右旋。
「若菩薩摩訶薩常以衣服飲食、臥具醫藥、香花燈明施人，以是業緣，得身金色，常光明曜。
「若菩薩摩訶薩行施之時，所珍之物能捨不吝，不觀福田及非福田，以是業緣，得七處滿相。
「若菩薩摩訶薩佈施之時，心不生疑，以是業緣，得柔軟聲。
「若菩薩摩訶薩如法求財，以用佈施，以是業緣，得缺骨充滿，師子上身，臂肘𦟛纖。
「若菩薩摩訶薩遠離兩舌、惡口、恚心，以是業緣，得四十牙齒白凈齊密。
「若菩薩摩訶薩于諸眾生修大慈悲，以是業緣，得二牙相。
「若菩薩摩訶薩常作是愿：『有來求者，隨意給與。』以是業緣，得師子頰。
「若菩薩摩訶薩隨諸眾生所須飲食悉皆與之，以是業緣得味中上味。
「若菩薩摩訶薩自修十善，兼以化人，以是業緣，得廣長舌。
「若菩薩摩訶薩不訟彼短、不謗正法，以是業緣，得梵音聲。
「若菩薩
【現代漢語翻譯】 現代漢語譯本 飲食知足常樂，並樂於佈施醫藥給有病的人，因為這樣的善業因緣，他的身體圓滿如同尼拘陀樹（榕樹）。他的手臂長到可以過膝，頭頂有肉髻，但沒有能看到頂端的相。 如果菩薩摩訶薩看到有人感到恐懼就去救護他們，看到有人赤身裸體就施捨衣服，因為這樣的善業因緣，他會得到陰藏相（男性性器官隱藏的相）。 如果菩薩摩訶薩親近有智慧的人，遠離愚笨的人，喜歡提問和回答，清掃道路，因為這樣的善業因緣，他的面板會細嫩柔軟，身上的毛髮會向右旋轉。 如果菩薩摩訶薩經常用衣服、飲食、臥具、醫藥、香花和燈光來佈施給他人，因為這樣的善業因緣，他的身體會呈現金色，並且常常散發光芒。 如果菩薩摩訶薩在行佈施時，能夠捨棄自己珍愛的東西而不吝惜，不考慮佈施的對象是福田還是非福田，因為這樣的善業因緣，他會得到七處平滿相。 如果菩薩摩訶薩在佈施時，心中不產生懷疑，因為這樣的善業因緣，他會得到柔軟的聲音。 如果菩薩摩訶薩如法地求取財富，並用這些財富來佈施，因為這樣的善業因緣，他會得到缺骨充滿的相，擁有像獅子一樣的上半身，手臂和手肘纖細。 如果菩薩摩訶薩遠離挑撥離間、惡語傷人、嗔恨之心，因為這樣的善業因緣，他會得到四十顆潔白整齊的牙齒。 如果菩薩摩訶薩對一切眾生修習大慈悲心，因為這樣的善業因緣，他會得到兩顆牙齒的相。 如果菩薩摩訶薩經常發願：『如果有來求助的人，我都會隨意給予。』因為這樣的善業因緣，他會得到像獅子一樣的臉頰。 如果菩薩摩訶薩隨順一切眾生所需要的飲食都給予他們，因為這樣的善業因緣，他會得到味道最上等的食物。 如果菩薩摩訶薩自己修習十善業，並且教化他人也這樣做，因為這樣的善業因緣，他會得到廣長的舌頭。 如果菩薩摩訶薩不揭露別人的短處，不誹謗正法，因為這樣的善業因緣，他會得到梵天般的聲音。 如果菩薩
【English Translation】 English version Content with food and drink, and generously providing medicine to the sick, due to these karmic causes, his body is as perfect as a Nyagrodha tree (banyan tree). His arms reach past his knees, he has a fleshy protuberance on the crown of his head, but no visible crown of the head. If a Bodhisattva Mahasattva sees those who are fearful and protects them, and gives clothes to those who are naked, due to these karmic causes, he obtains the hidden genital mark (male sexual organ hidden). If a Bodhisattva Mahasattva associates with the wise, stays away from the foolish, enjoys asking and answering questions, and sweeps the roads, due to these karmic causes, his skin becomes fine and soft, and the hair on his body grows in a clockwise direction. If a Bodhisattva Mahasattva constantly gives clothes, food, bedding, medicine, fragrant flowers, and lamps to others, due to these karmic causes, his body becomes golden and always radiates light. If a Bodhisattva Mahasattva, when giving, can give away his cherished possessions without being stingy, and does not consider whether the recipient is a field of merit or not, due to these karmic causes, he obtains the seven full marks. If a Bodhisattva Mahasattva does not have doubts in his mind when giving, due to these karmic causes, he obtains a soft voice. If a Bodhisattva Mahasattva seeks wealth lawfully and uses it for giving, due to these karmic causes, he obtains the mark of full bones, a lion-like upper body, and slender arms and elbows. If a Bodhisattva Mahasattva stays away from divisive speech, harsh words, and anger, due to these karmic causes, he obtains forty white, clean, and even teeth. If a Bodhisattva Mahasattva cultivates great compassion towards all beings, due to these karmic causes, he obtains the mark of two teeth. If a Bodhisattva Mahasattva constantly makes the vow: 'Whoever comes seeking, I will give them whatever they need,' due to these karmic causes, he obtains lion-like cheeks. If a Bodhisattva Mahasattva gives all beings whatever food and drink they need, due to these karmic causes, he obtains the best of tastes. If a Bodhisattva Mahasattva cultivates the ten good deeds himself and also teaches others to do so, due to these karmic causes, he obtains a broad and long tongue. If a Bodhisattva Mahasattva does not expose the shortcomings of others and does not slander the true Dharma, due to these karmic causes, he obtains a Brahma-like voice. If a Bodhisattva
摩訶薩見諸怨憎，生於喜心，以是業緣，得目睫紺色。
「若菩薩摩訶薩不隱他德，稱揚其善，以是業緣，得白毫相。
「善男子！若菩薩摩訶薩修習如是三十二相業因緣時，則得不退菩提之心。◎
「◎善男子，一切眾生不可思議，諸佛境界、業果、佛性，亦不可思議。何以故？如是四法，皆悉是常，以是常故不可思議。一切眾生煩惱覆障，故名為常；斷常煩惱故，故名無常。若言一切眾生常者，何故修習八聖道分為斷眾苦？眾苦若斷則名無常，所受之樂則名為常。是故我言，一切眾生煩惱覆障不見佛性，以不見故不得涅槃。」◎
大般涅槃經卷第二十八 大正藏第 12 冊 No. 0374 大般涅槃經
大般涅槃經卷第二十九
北涼天竺三藏曇無讖譯師子吼菩薩品第十一之三
◎師子吼言：「世尊！如佛所說，一切諸法有二種因：一者正因，二者緣因。以是二因，應無縛解。是五陰者，唸唸生滅，如其生滅，誰有縛解？世尊！因此五陰，生后五陰，此陰自滅，不至彼陰，雖不至彼，能生彼陰。如因子生芽，子不至芽，雖不至芽，而能生芽。眾生亦爾，云何縛解？」
「善男子！諦聽，諦聽！我當爲汝分別解說。善男子！如人捨命，受大苦時，宗親圍繞
【現代漢語翻譯】 現代漢語譯本 菩薩摩訶薩（Mahasattva，偉大的菩薩）見到那些怨恨自己的人，心中反而生起歡喜，因為這樣的業緣，所以得到眼睫紺青的顏色。 如果菩薩摩訶薩不隱瞞他人的優點，稱讚他們的善良，因為這樣的業緣，所以得到白毫相（眉間白毫，佛的三十二相之一）。 善男子！如果菩薩摩訶薩修習像這樣三十二相的業因緣時，就能得到不退轉的菩提之心。 善男子，一切眾生是不可思議的，諸佛的境界、業果、佛性，也是不可思議的。為什麼呢？因為這四法都是常住不變的，因為是常住不變的，所以不可思議。一切眾生被煩惱覆蓋遮蔽，所以稱為常；斷除常住的煩惱，所以稱為無常。如果說一切眾生是常住的，那為什麼還要修習八聖道分來斷除眾苦呢？眾苦如果斷除就稱為無常，所感受的快樂則稱為常。因此我說，一切眾生被煩惱覆蓋遮蔽而看不見佛性，因為看不見佛性，所以不能得到涅槃。 師子吼（Simhanada，菩薩名）說：『世尊！正如佛所說，一切諸法有兩種因：一是正因，二是緣因。因為這兩種因，應該沒有束縛和解脫。這五陰（色、受、想、行、識）唸唸生滅，既然生滅，誰有束縛和解脫呢？世尊！因為這五陰，產生後來的五陰，這個陰自己滅去，不到達那個陰，雖然不到達那個陰，卻能產生那個陰。就像種子生出芽，種子不到達芽，雖然不到達芽，卻能生出芽。眾生也是這樣，怎麼會有束縛和解脫呢？』 善男子！仔細聽，仔細聽！我將為你分別解說。善男子！就像人捨棄生命，遭受巨大痛苦時，親屬圍繞在身邊。
【English Translation】 English version A Bodhisattva Mahasattva (a great Bodhisattva), seeing those who harbor resentment towards them, instead generates joy in their heart. Due to this karmic cause, they obtain eyelashes of a dark blue color. If a Bodhisattva Mahasattva does not conceal the virtues of others and praises their goodness, due to this karmic cause, they obtain the white hair mark (urna, one of the thirty-two marks of a Buddha). Good man! If a Bodhisattva Mahasattva cultivates the karmic causes for the thirty-two marks in this way, they will attain a non-regressing mind towards Bodhi (enlightenment). Good man, all sentient beings are inconceivable, and the realms of the Buddhas, karmic results, and Buddha-nature are also inconceivable. Why is this so? Because these four dharmas are all permanent, and because they are permanent, they are inconceivable. All sentient beings are covered and obscured by afflictions, therefore they are called permanent; the severing of permanent afflictions is called impermanent. If it is said that all sentient beings are permanent, then why cultivate the Eightfold Noble Path to sever all suffering? If suffering is severed, it is called impermanent, and the joy experienced is called permanent. Therefore, I say that all sentient beings are covered and obscured by afflictions and cannot see their Buddha-nature, and because they cannot see it, they cannot attain Nirvana. Simhanada (Lion's Roar, a Bodhisattva's name) said, 'World Honored One! As the Buddha has said, all dharmas have two kinds of causes: one is the direct cause, and the other is the contributing cause. Because of these two causes, there should be no bondage or liberation. These five skandhas (form, feeling, perception, mental formations, and consciousness) arise and cease in every moment. Since they arise and cease, who has bondage or liberation? World Honored One! Because of these five skandhas, later five skandhas arise. This skandha itself ceases and does not reach that skandha. Although it does not reach that skandha, it can produce that skandha. Just as a seed produces a sprout, the seed does not reach the sprout, but although it does not reach the sprout, it can produce the sprout. Sentient beings are also like this, how can there be bondage or liberation?' Good man! Listen carefully, listen carefully! I will explain it to you separately. Good man! Just as when a person gives up their life and suffers great pain, their relatives surround them.
，號哭懊惱，其人惶怖，莫知依救。雖有五情，無所知覺，肢節戰動，不能自持，身體虛冷，暖氣欲盡，見先所修善惡報相。善男子！如日垂沒，山陵堆阜影現東移，理無西逝。眾生業果亦復如是，此陰滅時，彼陰續生，如燈生闇滅，燈滅闇生。善男子！如蠟印印泥，印與泥合，印滅文成，而是蠟印，不變在泥，文非泥出，不餘處來，以印因緣，而生是文。現在陰滅，中陰陰生，是現在陰，終不變為中陰五陰。中陰五陰，亦非自生，不從余來。因現陰故，生中陰陰，如印印泥，印壞文成。名雖無差，而時節各異。是故我說中陰五陰，非肉眼見，天眼所見。是中陰中有三種食：一者思食，二者觸食，三者意食。中陰二種：一善業果，二惡業果。因善業故，得善覺觀；因惡業故，得惡覺觀。父母交會牉合之時，隨業因緣向受生處，于母生愛，于父生瞋。父精出時謂是己有，見已心悅，而生歡喜。以是三種煩惱因緣，中陰陰壞，生后五陰，如印印泥，印壞文成。生時諸根有具、不具，具者見色，則生於貪，生於貪故則名為愛。狂故生貪，是名無明。貪愛、無明二因緣故，所見境界皆悉顛倒，無常見常、無我見我、無樂見樂、無凈見凈。以四倒故，作善惡行，煩惱作業，業作煩惱，是名系縛。以是義故，名五陰生。是人若得親
近於佛及佛弟子、諸善知識，便得聞受十二部經，以聞法故觀善境界，觀善境界故得大智慧，大智慧者名正知見，得知見故於生死中而生悔心，生悔心故不生歡樂，不生歡樂故能破貪心，破貪心故修八聖道，修八聖道故得無生死，無生死故名得解脫。如火不遇薪，名之為滅，滅生死故，名為滅度。以是義故，名五陰滅。」
師子吼言：「空中無刺，云何言拔？陰無系者，云何繫縛？」
佛言：「善男子！以煩惱鎖，繫縛五陰，離五陰已無別煩惱，離煩惱已無別五陰。善男子！如柱持屋，離屋無柱，離柱無屋。眾生五陰亦復如是，有煩惱故名為繫縛，無煩惱故名為解脫。善男子！如拳、合掌、繫結等三，合散生滅更無別法。眾生五陰亦復如是，有煩惱故名為繫縛，無煩惱故名為解脫。善男子！如說名色、繫縛、眾生，名色若滅則無眾生，離名色已無別眾生，離眾生已無別名色，亦名名色系縛眾生，亦名眾生繫縛名色。」
師子吼言：「世尊！如眼不自見，指不自觸，刀不自割，受不自受，云何如來說言名色系縛名色？何以故言名色者即是眾生？言眾生者即是名色？若言名色系縛眾生，即是名色系縛名色。」
佛言：「善男子！如二手合時，更無異法而來合也。名之與色亦復如是，以是義故，我
【現代漢語翻譯】 現代漢語譯本 親近佛陀以及佛陀的弟子、各位善知識，便能聽聞並接受十二部經典。因為聽聞佛法，所以能觀察美好的境界；因為觀察美好的境界，所以能獲得大智慧。擁有大智慧的人被稱為具有正知正見。因為有了正知正見，所以在生死輪迴中產生悔恨之心；因為產生悔恨之心，所以不會產生貪圖享樂之心；因為不產生貪圖享樂之心，所以能夠破除貪心；因為破除貪心，所以能夠修習八聖道；因為修習八聖道，所以能夠獲得沒有生死的境界；因為沒有生死，所以被稱為獲得解脫。如同火焰沒有遇到柴薪，就稱為熄滅一樣，熄滅生死，就稱為滅度。因為這個道理，所以說五陰滅盡。 師子吼（菩薩名）說：『空中沒有刺，怎麼說拔除呢？五陰沒有被束縛，怎麼說被繫縛呢？』 佛陀說：『善男子！因為煩惱的鎖鏈，才束縛了五陰。離開五陰就沒有別的煩惱，離開煩惱就沒有別的五陰。善男子！如同柱子支撐房屋，離開房屋就沒有柱子，離開柱子就沒有房屋。眾生的五陰也是這樣，因為有煩惱所以稱為被繫縛，沒有煩惱所以稱為解脫。善男子！如同拳頭、合掌、繫結這三種狀態，合攏、散開、產生、滅亡，沒有別的法則。眾生的五陰也是這樣，因為有煩惱所以稱為被繫縛，沒有煩惱所以稱為解脫。善男子！如同說名色（精神和物質現象）束縛眾生，名色如果滅亡就沒有眾生，離開名色就沒有別的眾生，離開眾生就沒有別的名色，也可以說名色束縛眾生，也可以說眾生束縛名色。』 師子吼說：『世尊！如同眼睛不能自己看見自己，手指不能自己觸控自己，刀不能自己割自己，感受不能自己感受自己，為什麼如來說名色束縛名色呢？為什麼說名色就是眾生？說眾生就是名色？如果說名色束縛眾生，那就是名色束縛名色。』 佛陀說：『善男子！如同兩隻手合在一起的時候，沒有其他的東西來使它們合在一起。名和色也是這樣，因為這個道理，我才說名色束縛名色。』
【English Translation】 English version Being close to the Buddha, the Buddha's disciples, and all virtuous teachers, one can hear and receive the twelve divisions of scriptures. Because of hearing the Dharma, one can observe virtuous realms; because of observing virtuous realms, one can attain great wisdom. One who possesses great wisdom is called having right knowledge and right view. Because of having right knowledge and right view, one develops remorse in the cycle of birth and death; because of developing remorse, one does not generate the desire for pleasure; because of not generating the desire for pleasure, one can break the bonds of greed; because of breaking the bonds of greed, one can cultivate the Noble Eightfold Path; because of cultivating the Noble Eightfold Path, one can attain the state of no birth and death; because of no birth and death, one is said to have attained liberation. Just as fire, when it does not encounter fuel, is said to be extinguished, so too, the extinguishing of birth and death is called Nirvana. Because of this principle, it is said that the five skandhas (form, feeling, perception, mental formations, and consciousness) are extinguished. Simhanada (a Bodhisattva) said, 'There are no thorns in the sky, how can one speak of pulling them out? The skandhas are not bound, how can one speak of being bound?' The Buddha said, 'Good man! It is because of the chains of afflictions that the five skandhas are bound. Apart from the five skandhas, there are no other afflictions, and apart from afflictions, there are no other five skandhas. Good man! Just as a pillar supports a house, without the house there is no pillar, and without the pillar there is no house. The five skandhas of sentient beings are also like this. Because of afflictions, they are said to be bound; without afflictions, they are said to be liberated. Good man! Just like a fist, clasped hands, and a knot, these three states of joining, separating, arising, and ceasing have no other separate laws. The five skandhas of sentient beings are also like this. Because of afflictions, they are said to be bound; without afflictions, they are said to be liberated. Good man! Just as it is said that name and form (mental and physical phenomena) bind sentient beings, if name and form cease, there are no sentient beings. Apart from name and form, there are no other sentient beings, and apart from sentient beings, there are no other name and form. It can also be said that name and form bind sentient beings, and it can also be said that sentient beings bind name and form.' Simhanada said, 'World Honored One! Just as the eye cannot see itself, the finger cannot touch itself, the knife cannot cut itself, and feeling cannot feel itself, why does the Tathagata say that name and form bind name and form? Why is it said that name and form are sentient beings? And that sentient beings are name and form? If it is said that name and form bind sentient beings, then it is name and form binding name and form.' The Buddha said, 'Good man! Just as when two hands come together, there is no other thing that causes them to come together. Name and form are also like this. Because of this principle, I say that name and form bind name and form.'
言名色系縛眾生。若離名色則得解脫，是故我言眾生解脫。」
師子吼言：「世尊！若有名色是繫縛者，諸阿羅漢未離名色，亦應繫縛。」
「善男子！解脫二種：一者子斷，二者果斷。言子斷者，名斷煩惱，阿羅漢等已斷煩惱，眾結爛壞，是故子結不能繫縛。未斷果故，名果繫縛，諸阿羅漢不見佛性，以不見故，不得阿耨多羅三藐三菩提。以是義故，可言果系，不得說言名色系縛。善男子！譬如然燈，油未盡時，明則不滅，若油盡者，滅則無疑。善男子！所言油者喻諸煩惱，燈喻眾生。一切眾生，煩惱油故，不入涅槃，若得斷者，則入涅槃。」
師子吼言：「世尊！燈之與油，二性各異。眾生煩惱則不如是，眾生即是煩惱，煩惱即是眾生。眾生名五陰，五陰名眾生。五陰名煩惱，煩惱名五陰，云何如來喻之於燈？」
佛言：「善男子！喻有八種：一者順喻，二者逆喻，三者現喻，四者非喻，五者先喻，六者后喻，七者先後喻，八者遍喻。云何順喻？如經中說，天降大雨，溝瀆皆滿，溝瀆滿故小坑滿，小坑滿故大坑滿，大坑滿故小泉滿，小泉滿故大泉滿，大泉滿故小池滿，小池滿故大池滿，大池滿故小河滿，小河滿故大河滿，大河滿故大海滿。如來法雨亦復如是，眾生戒滿，戒滿足故不悔心
【現代漢語翻譯】 現代漢語譯本：佛說：『名和色（nama-rupa，指精神和物質現象）束縛眾生。如果脫離名色，就能得到解脫，所以我說眾生可以解脫。』 師子吼（Simhanada，一位菩薩的名字）說：『世尊！如果名色是束縛，那麼諸阿羅漢（Arhat，已證得解脫的聖者）還沒有脫離名色，也應該被束縛。』 佛說：『善男子！解脫有兩種：一是子斷，二是果斷。所謂子斷，是指斷除煩惱，阿羅漢等已經斷除了煩惱，各種結縛都已爛壞，所以子結不能束縛他們。因為沒有斷除果報，所以稱為果繫縛。諸阿羅漢因為沒有見到佛性，因為沒有見到佛性，所以不能證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。因為這個原因，可以說他們被果報束縛，但不能說他們被名色束縛。善男子！譬如點燈，油沒有用盡的時候，光明就不會熄滅，如果油用盡了，熄滅就沒有疑問。善男子！所說的油比喻各種煩惱，燈比喻眾生。一切眾生，因為有煩惱的油，所以不能進入涅槃（Nirvana，寂滅的境界），如果能夠斷除煩惱，就能進入涅槃。』 師子吼說：『世尊！燈和油，二者的性質各不相同。眾生和煩惱則不是這樣，眾生就是煩惱，煩惱就是眾生。眾生名為五陰（skandha，構成個體的五種要素），五陰名為眾生。五陰名為煩惱，煩惱名為五陰，為什麼如來用燈來比喻呢？』 佛說：『善男子！比喻有八種：一是順喻，二是逆喻，三是現喻，四是非喻，五是先喻，六是后喻，七是先後喻，八是遍喻。什麼是順喻？如經中所說，天降大雨，溝渠都滿了，溝渠滿了小坑就滿了，小坑滿了大坑就滿了，大坑滿了小泉就滿了，小泉滿了大泉就滿了，大泉滿了小池就滿了，小池滿了大池就滿了，大池滿了小河就滿了，小河滿了大河就滿了，大河滿了大海就滿了。如來的法雨也是這樣，眾生戒律圓滿，戒律圓滿就不會有悔恨心。
【English Translation】 English version: The Buddha said, 'Name and form (nama-rupa, referring to mental and material phenomena) bind sentient beings. If one is free from name and form, one attains liberation, therefore I say sentient beings can be liberated.' Simhanada (a Bodhisattva's name) said, 'World Honored One! If name and form are the binding, then the Arhats (Arhat, those who have attained liberation) who have not yet left name and form should also be bound.' The Buddha said, 'Good man! There are two kinds of liberation: one is the severance of the seed, and the other is the severance of the fruit. The so-called severance of the seed refers to the cutting off of afflictions. Arhats and others have already cut off afflictions, and all bonds are broken, therefore the seed-bonds cannot bind them. Because they have not cut off the fruit, it is called fruit-binding. The Arhats do not see the Buddha-nature, and because they do not see it, they cannot attain Anuttara-samyak-sambodhi (supreme perfect enlightenment). For this reason, it can be said that they are bound by the fruit, but it cannot be said that they are bound by name and form. Good man! It is like lighting a lamp. When the oil is not exhausted, the light will not go out. If the oil is exhausted, there is no doubt that it will go out. Good man! The oil is a metaphor for all afflictions, and the lamp is a metaphor for sentient beings. All sentient beings, because of the oil of afflictions, cannot enter Nirvana (the state of extinction), but if they can cut off afflictions, they can enter Nirvana.' Simhanada said, 'World Honored One! The lamp and the oil are of two different natures. Sentient beings and afflictions are not like that. Sentient beings are afflictions, and afflictions are sentient beings. Sentient beings are called the five skandhas (skandha, the five aggregates that constitute an individual), and the five skandhas are called sentient beings. The five skandhas are called afflictions, and afflictions are called the five skandhas. Why does the Tathagata use the lamp as a metaphor?' The Buddha said, 'Good man! There are eight kinds of metaphors: first, the direct metaphor; second, the reverse metaphor; third, the present metaphor; fourth, the non-metaphor; fifth, the prior metaphor; sixth, the subsequent metaphor; seventh, the prior and subsequent metaphor; and eighth, the pervasive metaphor. What is the direct metaphor? As it is said in the scriptures, when the heavens send down heavy rain, the ditches are all filled, and when the ditches are filled, the small pits are filled, and when the small pits are filled, the large pits are filled, and when the large pits are filled, the small springs are filled, and when the small springs are filled, the large springs are filled, and when the large springs are filled, the small ponds are filled, and when the small ponds are filled, the large ponds are filled, and when the large ponds are filled, the small rivers are filled, and when the small rivers are filled, the large rivers are filled, and when the large rivers are filled, the great ocean is filled. The Tathagata's Dharma rain is also like this. When sentient beings' precepts are fulfilled, they will not have remorse.'
滿，不悔心滿故歡喜滿，歡喜滿故遠離滿，遠離滿故安隱滿，安隱滿故三昧滿，三昧滿故正知見滿，正知見滿故厭離滿，厭離滿故呵責滿，呵責滿故解脫滿，解脫滿故涅槃滿，是名順喻。
「云何逆喻？大海有本所謂大河，大河有本所謂小河，小河有本所謂大池，大池有本所謂小池，小池有本所謂大泉，大泉有本所謂小泉，小泉有本所謂大坑，大坑有本所謂小坑，小坑有本所謂溝瀆，溝瀆有本所謂大雨。涅槃有本所謂解脫，解脫有本所謂呵責，呵責有本所謂厭離，厭離有本所謂正知見，正知見有本所謂三昧，三昧有本所謂安隱，安隱有本所謂遠離，遠離有本所謂喜心，喜心有本所謂不悔，不悔有本所謂持戒，持戒有本所謂法雨，是名逆喻。
「云何現喻？如經中說，眾生心性猶如獼猴，獼猴之性舍一取一。眾生心性亦復如是，取著色、聲、香、味、觸、法，無暫住時，是名現喻。
「云何非喻？如我昔告波斯匿王：『大王！有親信人從四方來，各作是言：「大王！有四大山，從四方來，欲害人民。」王若聞者當設何計？』王言：『世尊！設有此來，無逃避處，惟當專心持戒佈施。』我即贊言：『善哉，大王！我說四山，即是眾生生老病死。生老病死常來切人。云何大王不修戒施？』王言：『世尊！
【現代漢語翻譯】 現代漢語譯本 『什麼是順喻？』持戒圓滿，所以不後悔心圓滿；不後悔心圓滿，所以歡喜圓滿；歡喜圓滿，所以遠離（煩惱）圓滿；遠離圓滿，所以安隱（身心安穩）圓滿；安隱圓滿，所以三昧（禪定）圓滿；三昧圓滿，所以正知見圓滿；正知見圓滿，所以厭離（世間）圓滿；厭離圓滿，所以呵責（自身過失）圓滿；呵責圓滿，所以解脫圓滿；解脫圓滿，所以涅槃圓滿，這叫做順喻。 『什麼是逆喻？』大海的根本是所謂的大河，大河的根本是所謂的小河，小河的根本是所謂的大池，大池的根本是所謂的小池，小池的根本是所謂的大泉，大泉的根本是所謂的小泉，小泉的根本是所謂的大坑，大坑的根本是所謂的小坑，小坑的根本是所謂的溝渠，溝渠的根本是所謂的大雨。涅槃的根本是所謂解脫，解脫的根本是所謂呵責，呵責的根本是所謂厭離，厭離的根本是所謂正知見，正知見的根本是所謂三昧，三昧的根本是所謂安隱，安隱的根本是所謂遠離，遠離的根本是所謂喜心，喜心的根本是所謂不悔，不悔的根本是所謂持戒，持戒的根本是所謂的法雨，這叫做逆喻。 『什麼是現喻？』如經中所說，眾生的心性猶如獼猴，獼猴的習性是捨棄一個而取另一個。眾生的心性也是這樣，執著於色、聲、香、味、觸、法，沒有片刻的停留，這叫做現喻。 『什麼是非喻？』如我過去告訴波斯匿王（Prasenajit）：『大王！如果有親信之人從四方來，各自說：「大王！有四座大山，從四方而來，想要危害人民。」大王如果聽到這些，應當如何打算？』國王說：『世尊！如果真有此事發生，沒有逃避之處，唯有專心持戒佈施。』我隨即讚歎說：『善哉，大王！我說的那四座山，就是眾生的生老病死。生老病死常常逼迫著人們。大王為何不修持戒律和佈施呢？』國王說：『世尊！』
【English Translation】 English version 'What is the direct analogy (anuloma-upama)?' The perfection of moral discipline (sila) leads to the perfection of non-regret; the perfection of non-regret leads to the perfection of joy; the perfection of joy leads to the perfection of detachment; the perfection of detachment leads to the perfection of tranquility; the perfection of tranquility leads to the perfection of samadhi (meditative concentration); the perfection of samadhi leads to the perfection of right knowledge and vision; the perfection of right knowledge and vision leads to the perfection of disenchantment; the perfection of disenchantment leads to the perfection of self-reproach; the perfection of self-reproach leads to the perfection of liberation; the perfection of liberation leads to the perfection of nirvana. This is called the direct analogy. 'What is the reverse analogy (pratiloma-upama)?' The source of the ocean is said to be the great river; the source of the great river is said to be the small river; the source of the small river is said to be the large pond; the source of the large pond is said to be the small pond; the source of the small pond is said to be the large spring; the source of the large spring is said to be the small spring; the source of the small spring is said to be the large pit; the source of the large pit is said to be the small pit; the source of the small pit is said to be the ditch; the source of the ditch is said to be the heavy rain. The source of nirvana is said to be liberation; the source of liberation is said to be self-reproach; the source of self-reproach is said to be disenchantment; the source of disenchantment is said to be right knowledge and vision; the source of right knowledge and vision is said to be samadhi; the source of samadhi is said to be tranquility; the source of tranquility is said to be detachment; the source of detachment is said to be joy; the source of joy is said to be non-regret; the source of non-regret is said to be moral discipline; the source of moral discipline is said to be the rain of dharma. This is called the reverse analogy. 'What is the present analogy (pratyaksa-upama)?' As it is said in the scriptures, the mind of sentient beings is like a monkey; the nature of a monkey is to abandon one thing and take another. The mind of sentient beings is also like this, clinging to form, sound, smell, taste, touch, and mental objects, without any moment of rest. This is called the present analogy. 'What is the non-analogy (anupama)?' As I once told King Prasenajit (波斯匿王): 'Great King! If trusted people came from the four directions, each saying, 「Great King! There are four great mountains coming from the four directions, intending to harm the people.」 If you heard this, what would you do?' The king said, 'Venerable One! If this were to happen, there would be no place to escape, only to focus on practicing moral discipline and giving alms.' I then praised him, saying, 'Excellent, Great King! The four mountains I spoke of are the birth, old age, sickness, and death of sentient beings. Birth, old age, sickness, and death are constantly pressing upon people. Why, Great King, do you not cultivate moral discipline and giving?' The king said, 'Venerable One!'
持戒、佈施得何等果？』我言：『大王！於人天中多受快樂。』王言：『世尊！尼拘陀樹持戒佈施，亦於人天受安隱耶？』我言：『大王！尼拘陀樹不能持戒修行佈施，如其能者則受無異。』是名非喻。
「云何先喻？我經中說，譬如有人貪著妙花，採取之時為水所漂。眾生亦爾，貪受五欲，為生死水之所漂沒，是名先喻。
「云何后喻？如《法句》說：
「『莫輕小罪， 以為無殃。 水渧雖微， 漸盈大器。』
「是名后喻。
「云何先後喻？譬如芭蕉生果則死，愚人得養亦復如是，如騾懷妊命不久全。
「云何遍喻？如經中說，三十三天有波利質多樹，其根入地深五由延，高百由延，枝葉四布五十由延，葉熟則黃。諸天見已心生歡喜，是葉不久必當墮落。其葉既落復生歡喜，是枝不久必當變色。枝既變色復生歡喜，是色不久必當生皰。見已復喜，是皰不久必當生嘴。見已復喜，是嘴不久必當開剖。開剖之時，香氣周遍五十由延，光明遠照八十由延，爾時諸天夏三月時在下受樂。善男子！我諸弟子亦復如是，葉色黃者，喻我弟子念欲出家。其葉落者，喻我弟子剃除鬚髮。其色變者，喻我弟子白四羯磨受具足戒。初生皰者，喻我弟子發阿耨多羅三藐三菩提心。嘴者喻於十
【現代漢語翻譯】 現代漢語譯本 『持戒、佈施會得到什麼樣的果報？』我回答說：『大王！在人道和天道中會享受到許多快樂。』國王說：『世尊！尼拘陀樹（榕樹）如果持戒佈施，也能在人道和天道中享受安樂嗎？』我回答說：『大王！尼拘陀樹不能持戒修行佈施，如果它能做到，那麼它所受的果報也和人一樣。』這叫做非喻。 『什麼是先喻呢？』我的經典中說，譬如有人貪戀美好的花朵，在採摘的時候被水沖走。眾生也是這樣，貪戀五欲，被生死的河流所淹沒，這叫做先喻。 『什麼是后喻呢？』正如《法句經》所說： 『不要輕視小罪，以為不會有災禍。水滴雖然微小，逐漸也能充滿大器。』 這叫做后喻。 『什麼是先後喻呢？』譬如芭蕉樹結果實后就會枯死，愚人得到供養也是如此，就像騾子懷孕后壽命不長久。 『什麼是遍喻呢？』正如經典中所說，三十三天（欲界第二天）有一棵波利質多樹（天界樹），它的根深入地下五由延（古印度長度單位），高一百由延，枝葉向四周伸展五十由延，葉子成熟後會變黃。諸天看到後心中歡喜，知道這葉子不久就會掉落。葉子掉落後又生歡喜，知道這枝條不久就會變色。枝條變色后又生歡喜，知道這顏色不久就會生出皰。看到后又歡喜，知道這皰不久就會生出嘴。看到后又歡喜，知道這嘴不久就會開裂。開裂的時候，香氣瀰漫五十由延，光明遠照八十由延，那時諸天在夏季三個月時在樹下享受快樂。善男子！我的弟子們也是這樣，葉子變黃，比喻我的弟子想要出家。葉子掉落，比喻我的弟子剃除鬚髮。顏色變化，比喻我的弟子通過白四羯磨（佛教儀式）受具足戒。初生皰，比喻我的弟子發阿耨多羅三藐三菩提心（無上正等正覺之心）。嘴，比喻十
【English Translation】 English version 'What kind of results are obtained from upholding precepts and giving alms?' I replied, 'Great King! One will receive much happiness in the realms of humans and gods.' The king said, 'Venerable One! If a Nigrodha tree (banyan tree) upholds precepts and gives alms, will it also receive peace and comfort in the realms of humans and gods?' I replied, 'Great King! A Nigrodha tree cannot uphold precepts, practice, or give alms. If it could, it would receive the same results as humans.' This is called a non-analogy. 'What is a prior analogy?' In my scriptures, it is said, for example, a person is greedy for beautiful flowers, and while picking them, is swept away by the water. Sentient beings are also like this, greedy for the five desires, and are drowned by the river of birth and death. This is called a prior analogy. 'What is a subsequent analogy?' As the 'Dhammapada' says: 'Do not despise small sins, thinking there will be no harm. Although a drop of water is small, it gradually fills a large vessel.' This is called a subsequent analogy. 'What is a prior and subsequent analogy?' For example, a banana tree dies after bearing fruit, and a foolish person who receives offerings is also like this, just as a mule's life is not long after becoming pregnant. 'What is a pervasive analogy?' As it is said in the scriptures, in the Thirty-Three Heavens (the second heaven of the desire realm), there is a Pārijāta tree (a celestial tree), its roots go five yojanas (an ancient Indian unit of length) deep into the ground, it is one hundred yojanas high, its branches and leaves spread out fifty yojanas, and when the leaves are ripe, they turn yellow. When the gods see this, they are happy, knowing that these leaves will soon fall. After the leaves fall, they are happy again, knowing that these branches will soon change color. After the branches change color, they are happy again, knowing that this color will soon produce blisters. After seeing this, they are happy again, knowing that these blisters will soon produce mouths. After seeing this, they are happy again, knowing that these mouths will soon open. When they open, the fragrance spreads for fifty yojanas, and the light shines for eighty yojanas. At that time, the gods enjoy happiness under the tree during the three months of summer. Good man! My disciples are also like this. The yellowing of the leaves is like my disciples desiring to leave home. The falling of the leaves is like my disciples shaving their heads and beards. The change in color is like my disciples receiving full ordination through the white four karmas (Buddhist rituals). The initial appearance of blisters is like my disciples generating the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed perfect enlightenment). The mouths are like the ten
住菩薩得見佛性。開剖者喻于菩薩得阿耨多羅三藐三菩提。香者喻於十方無量眾生受持禁戒。光者喻于如來名號無礙周遍十方。夏三月者喻三三昧。三十三天受快樂者，喻于諸佛在大涅槃得常樂我凈。是名遍喻。
「善男子！凡所引喻不必盡取，或取少分、或取多分、或復全取。如言如來面如滿月，是名少分。善男子！譬如有人初不見乳，轉問他言：『乳為何類？』彼人答言：『如水、蜜、貝。』水則濕相，蜜則甜相，貝則色相。雖引三喻未即乳實。善男子！我言燈喻，喻于眾生，亦復如是。善男子！離水無河，眾生亦爾，離五陰已無別眾生。善男子！如離箱輿輪軸、輻輞，更無別車，眾生亦爾。善男子！若欲得合彼燈喻者，諦聽，諦聽，我今當說。炷者喻於二十五有，油者喻愛，明喻智慧，除破黑闇喻破無明，暖喻聖道。如燈油盡，明焰則滅，眾生愛盡，則見佛性，雖有名色不能繫縛。雖復處在二十五有，不為諸有之所污染。」
師子吼言：「世尊！眾生五陰空無所有，誰有受教，修習道者？」
佛言：「善男子！一切眾生，皆有念心、慧心、發心、勤精進心、信心、定心，如是等法雖唸唸生滅，猶故相似相續不斷，故名修道。」
師子吼言：「世尊！如是等法，皆唸唸滅，是念念滅，亦
【現代漢語翻譯】 現代漢語譯本：菩薩安住於此，便能得見佛性。『開剖』比喻菩薩證得阿耨多羅三藐三菩提（無上正等正覺）。『香』比喻十方無量眾生受持戒律。『光』比喻如來的名號無礙地周遍十方。『夏三月』比喻三三昧（空、無相、無愿）。『三十三天受快樂』比喻諸佛在大涅槃中獲得常樂我凈（常、樂、我、凈）。這稱為普遍的比喻。 『善男子！』凡是引用的比喻不必全部採用，可以取其少部分、大部分，或者全部採用。例如說如來的面容像滿月，這稱為取其少部分。『善男子！』譬如有人最初沒有見過牛奶，轉而問別人：『牛奶是什麼樣的？』那人回答說：『像水、蜜、貝。』水是濕的，蜜是甜的，貝是白色的。雖然用了三個比喻，但並沒有真正說明牛奶的實質。『善男子！』我說燈的比喻，比喻眾生，也是如此。『善男子！』沒有水就沒有河流，眾生也是這樣，離開了五陰（色、受、想、行、識）就沒有別的眾生。『善男子！』就像離開了箱子、車輪、輪軸、輻條、輪輞，就沒有別的車一樣，眾生也是這樣。『善男子！』如果想要理解燈的比喻，仔細聽，仔細聽，我現在就說。燈芯比喻二十五有（欲界、色界、無色界），油比喻愛，光明比喻智慧，破除黑暗比喻破除無明，溫暖比喻聖道。就像燈油耗盡，光明火焰就會熄滅一樣，眾生的愛慾耗盡，就能見到佛性，雖然有名色（物質和精神現象）也不能束縛他。雖然身處二十五有，也不會被諸有污染。 師子吼（菩薩名）說：『世尊！眾生的五陰空無所有，誰會接受教誨，修習佛道呢？』 佛說：『善男子！一切眾生，都有念心、慧心、發心、勤精進心、信心、定心，這些法雖然唸唸生滅，但仍然相似相續不斷，所以稱為修道。』 師子吼說：『世尊！這些法都念念滅，這唸唸滅，也
【English Translation】 English version: A Bodhisattva dwelling in this state can see the Buddha-nature. 'Opening and dissecting' is a metaphor for a Bodhisattva attaining Anuttara-samyak-sambodhi (supreme perfect enlightenment). 'Fragrance' is a metaphor for the immeasurable beings in the ten directions upholding the precepts. 'Light' is a metaphor for the Tathagata's name being unobstructed and pervading the ten directions. 'The three months of summer' is a metaphor for the three samadhis (emptiness, signlessness, wishlessness). 'The thirty-three heavens enjoying happiness' is a metaphor for the Buddhas attaining the eternal, joyful, self, and pure in the Great Nirvana. This is called a universal metaphor. 'Good man! Not all metaphors need to be taken in their entirety; one may take a small part, a large part, or the whole. For example, saying that the Tathagata's face is like a full moon is taking a small part. 'Good man!' Suppose someone has never seen milk and asks another, 'What is milk like?' That person answers, 'Like water, honey, or a shell.' Water has a wet aspect, honey has a sweet aspect, and a shell has a white aspect. Although three metaphors are used, they do not truly describe the essence of milk. 'Good man!' My metaphor of the lamp, which is a metaphor for sentient beings, is also like this. 'Good man!' Without water, there is no river; sentient beings are the same. Without the five skandhas (form, feeling, perception, mental formations, consciousness), there are no other sentient beings. 'Good man!' Just as without the box, wheels, axles, spokes, and rims, there is no other cart, sentient beings are the same. 'Good man!' If you want to understand the metaphor of the lamp, listen carefully, listen carefully, I will now explain. The wick is a metaphor for the twenty-five realms of existence, the oil is a metaphor for love, the light is a metaphor for wisdom, dispelling darkness is a metaphor for dispelling ignorance, and warmth is a metaphor for the holy path. Just as when the lamp oil is exhausted, the light and flame will go out, when the love of sentient beings is exhausted, they will see the Buddha-nature, and although there are name and form (material and mental phenomena), they cannot be bound. Although they are in the twenty-five realms of existence, they will not be defiled by them.' Simhanada (name of a Bodhisattva) said, 'World Honored One! The five skandhas of sentient beings are empty and without substance, who will receive the teachings and practice the path?' The Buddha said, 'Good man! All sentient beings have the mind of mindfulness, the mind of wisdom, the mind of aspiration, the mind of diligent effort, the mind of faith, and the mind of concentration. Although these dharmas arise and cease from moment to moment, they still continue in a similar way, so it is called practicing the path.' Simhanada said, 'World Honored One! These dharmas all cease from moment to moment, and this cessation from moment to moment is also'
相似相續，云何修習？」
佛言：「善男子！如燈雖唸唸滅，而有光明除破闇冥，念等諸法亦復如是。善男子！如眾生食雖唸唸滅，亦令饑者而得飽滿。譬如上藥雖唸唸滅，亦能愈病。日月光明雖唸唸滅，亦能增長樹林草木。善男子！汝言唸唸滅云何增長者？心不斷故，名為增長。善男子！如人誦書，所誦字句不得一時，前不至中，中不至后。人之與字及以心想，俱唸唸滅，以久修故而得通利。善男子！譬如金師，從初習作至於皓首，雖唸唸滅前不至后，以積習故所作遂妙，是故得稱善好金師，讀誦經書亦復如是。善男子！譬如種子，地亦不教汝當生芽，以法性故，牙則自生，乃至花亦不教汝當作果，以法性故而果自生，眾生修道亦復如是。善男子！譬如數法，一不至二，二不至三，雖唸唸滅而至千萬，眾生修道亦復如是。善男子！如燈唸唸滅，初滅之焰，不教后焰，我滅汝生當破諸闇。善男子！譬如犢子生便求乳，求乳之智實無人教，雖唸唸滅，而初饑后飽。是故當知不應相似，若相似者不應異生。眾生修道亦復如是，初雖未增，以久修故，則能破壞一切煩惱。」
師子吼言：「世尊！如佛所說，須陀洹人得果證已，雖生惡國，猶故持戒，不殺、盜、淫、兩舌、飲酒。須陀洹陰即此處滅，不至惡國。修
【現代漢語翻譯】 現代漢語譯本：『相似相續』，要如何修習呢？」 佛說：『善男子！就像燈火雖然唸唸生滅，但有光明能夠驅散黑暗，念頭等諸法也是如此。善男子！就像眾生所食之物雖然唸唸消滅，也能使飢餓的人得到飽足。譬如上等藥物雖然唸唸消滅，也能治癒疾病。日月的光明雖然唸唸消滅，也能使樹木草林生長。善男子！你說唸唸消滅，如何增長呢？因為心念不斷，所以稱為增長。善男子！就像人誦讀經書，所誦的字句不能同時出現，前面不到中間，中間不到後面。人與字以及心中的想法，都念念生滅，因為長期修習而變得通達順利。善男子！譬如金匠，從開始學習製作到年老，雖然唸唸生滅，前面不到後面，因為長期積累練習，所製作的就精妙，所以被稱為好的金匠，讀誦經書也是如此。善男子！譬如種子，土地也不會教它應當發芽，因為法性的緣故，芽自然生長，乃至花也不會教它應當結果，因為法性的緣故，果實自然生長，眾生修道也是如此。善男子！譬如數數，一不到二，二不到三，雖然唸唸消滅，卻能達到千萬，眾生修道也是如此。善男子！就像燈火唸唸生滅，最初熄滅的火焰，不會教後面的火焰說，我滅了你生，應當破除黑暗。善男子！譬如小牛出生就尋求乳汁，尋求乳汁的智慧實際上沒有人教，雖然唸唸生滅，但最初飢餓後來飽足。所以應當知道不應該相似，如果相似就不應該有不同的產生。眾生修道也是如此，最初雖然沒有增長，因為長期修習，就能破壞一切煩惱。』 師子吼（一位菩薩的名字）說：『世尊！如佛所說，須陀洹（初果聖人）證得果位后，即使生在惡劣的國土，仍然持守戒律，不殺生、不偷盜、不邪淫、不妄語、不飲酒。須陀洹的陰（五蘊）在此處滅盡，不會到惡劣的國土。修習』
【English Translation】 English version: 'Similarity and continuity, how should one cultivate this?' The Buddha said: 'Good man! Just as a lamp, though its flames extinguish moment by moment, has light that dispels darkness, so it is with thoughts and all other dharmas. Good man! Just as the food that beings eat, though it vanishes moment by moment, can satisfy the hungry. For example, a superior medicine, though it vanishes moment by moment, can cure illness. The light of the sun and moon, though it vanishes moment by moment, can cause trees and plants to grow. Good man! You say that it vanishes moment by moment, how can it grow? Because the mind is continuous, it is called growth. Good man! Just as a person reciting a book, the words and sentences recited cannot appear all at once, the beginning does not reach the middle, and the middle does not reach the end. The person, the words, and the thoughts in the mind all vanish moment by moment, but through long practice, one becomes fluent and proficient. Good man! For example, a goldsmith, from the beginning of learning to make things until old age, though it vanishes moment by moment, the beginning does not reach the end, through accumulated practice, what is made becomes exquisite, therefore he is called a good goldsmith, and reciting scriptures is also like this. Good man! For example, a seed, the earth does not teach it to sprout, because of the nature of dharma, the sprout grows naturally, and even the flower does not teach it to bear fruit, because of the nature of dharma, the fruit grows naturally, and the cultivation of the path by beings is also like this. Good man! For example, in counting numbers, one does not reach two, and two does not reach three, though they vanish moment by moment, they can reach ten thousand, and the cultivation of the path by beings is also like this. Good man! Just as a lamp vanishes moment by moment, the first extinguished flame does not teach the later flame, saying, I am extinguished and you are born, you should dispel the darkness. Good man! For example, a calf seeks milk as soon as it is born, the wisdom to seek milk is not taught by anyone, though it vanishes moment by moment, it is first hungry and then full. Therefore, one should know that they should not be similar, if they were similar, there should not be different births. The cultivation of the path by beings is also like this, though at first there is no increase, through long practice, one can destroy all afflictions.' Simhahū (name of a Bodhisattva) said: 'World Honored One! As the Buddha has said, after a Srotapanna (stream-enterer) has attained the fruit, even if they are born in an evil country, they still uphold the precepts, not killing, not stealing, not engaging in sexual misconduct, not lying, and not drinking alcohol. The skandhas of the Srotapanna are extinguished here, and do not go to an evil country. Cultivating'
道亦爾，不至惡國。若相似者，何故不生凈妙國土。若惡國陰非須陀洹陰，云何而得不作惡業？」
佛言：「善男子！須陀洹者雖生惡國，終不失於須陀洹名，陰不相似，是故我引犢子為喻。須陀洹人雖生惡國，以道力故不作惡業。善男子！譬如香山有師子王，是故一切飛鳥走獸絕跡，此山無敢近者。有時是王至雪山中，一切鳥獸猶故不住。須陀洹人亦復如是，雖不修道，以道力故不作諸惡。善男子！譬如有人服食甘露，甘露雖滅，以其力勢能令是人不生不死。善男子！如須彌山有上妙藥名楞伽利，有人服之，雖唸唸滅，以藥力故不遇患苦。善男子！如轉輪王所坐之處，王雖不在，無人敢近。何以故？王威力故。須陀洹人亦復如是，雖生惡國不修習道，以道力故不作惡業。善男子！須陀洹陰於此而滅，雖生異陰，猶故不失須陀洹陰。善男子！譬如眾生為果實故，于種子中多役作業，糞治溉灌，未得果實而子覆滅，亦得名為因子得果，須陀洹陰亦復如是。善男子！譬如有人資產巨富，惟有一子先已終歿，其子有子，覆在他土。其人忽然奄便命終，孫聞是已還收產業，雖知財貨非其所作，然其收取無遮護者。何以故？以姓一故。須陀洹陰亦復如是。」
師子吼言：「如佛說偈：
「『比丘若修習， 戒定
【現代漢語翻譯】 現代漢語譯本：道理也是這樣，不會去到惡劣的國家。如果（須陀洹的）陰（五蘊）與惡國（眾生）的陰相似，為什麼不會出生在清凈美好的國土呢？如果惡國的陰不是須陀洹的陰，那又怎麼能做到不造惡業呢？ 佛說：『善男子！須陀洹雖然出生在惡劣的國家，最終也不會失去須陀洹的稱號，（他們的）陰不相似，所以我就用牛犢來做比喻。須陀洹的人即使出生在惡劣的國家，因為有道的力量，也不會造作惡業。善男子！譬如香山有獅子王，所以一切飛鳥走獸都絕跡，這座山沒有誰敢靠近。有時這獅子王到了雪山中，一切鳥獸仍然不敢靠近。須陀洹的人也是這樣，即使不修行，因為有道的力量，也不會造作各種惡業。善男子！譬如有人服食甘露，甘露雖然消失了，但憑藉它的力量，能使這個人不生不死。善男子！如同須彌山上有上等的妙藥名叫楞伽利（一種藥名），有人服用了它，雖然唸唸都在消滅，但憑藉藥的力量，不會遇到患難痛苦。善男子！如同轉輪王所坐的地方，即使國王不在，也沒有人敢靠近。為什麼呢？因為國王的威力。須陀洹的人也是這樣，即使出生在惡劣的國家不修習道，因為有道的力量，也不會造作惡業。善男子！須陀洹的陰在此處滅盡，即使出生在不同的陰中，仍然不會失去須陀洹的陰。善男子！譬如眾生爲了果實，在種子中做了很多事情，施肥澆灌，還沒得到果實種子就滅亡了，也仍然可以稱為因為種子而得到果實，須陀洹的陰也是這樣。善男子！譬如有人家產巨富，只有一個兒子，兒子先去世了，兒子又有兒子，在其他地方。這個人忽然去世了，孫子聽到訊息后回來繼承家業，雖然知道財產不是自己創造的，但是他繼承的時候沒有人阻攔。為什麼呢？因為他們是同一姓氏。須陀洹的陰也是這樣。』 師子吼說：『如同佛所說的偈頌： 『比丘如果修習，戒定』
【English Translation】 English version: The principle is also like this, one will not go to evil countries. If the 'skandhas' (aggregates) of a Srotapanna (stream-enterer) are similar to the 'skandhas' of those in evil countries, why would they not be born in pure and wonderful lands? If the 'skandhas' of evil countries are not the 'skandhas' of a Srotapanna, how can they not commit evil deeds? The Buddha said: 'Good man! Although a Srotapanna is born in an evil country, they will ultimately not lose the name of Srotapanna. Their 'skandhas' are not similar, therefore I use the calf as a metaphor. Even if a Srotapanna is born in an evil country, they will not commit evil deeds because of the power of the path. Good man! It is like a lion king in Fragrant Mountain, because of this, all birds and beasts disappear, and no one dares to approach this mountain. Sometimes, when this lion king goes to the Snowy Mountains, all birds and beasts still do not dare to stay. The Srotapanna is also like this, even if they do not cultivate the path, they will not commit various evil deeds because of the power of the path. Good man! It is like someone who consumes ambrosia; although the ambrosia disappears, its power can make this person neither live nor die. Good man! Like on Mount Sumeru, there is a supreme and wonderful medicine called Lengqiali (a type of medicine); if someone takes it, although it is constantly diminishing, because of the power of the medicine, they will not encounter suffering and pain. Good man! Like the place where a Chakravartin (wheel-turning king) sits, even if the king is not there, no one dares to approach. Why? Because of the king's power. The Srotapanna is also like this; even if they are born in an evil country and do not cultivate the path, they will not commit evil deeds because of the power of the path. Good man! The 'skandhas' of a Srotapanna are extinguished here, and even if they are born in different 'skandhas', they will still not lose the 'skandhas' of a Srotapanna. Good man! It is like sentient beings who, for the sake of fruit, do much work in the seed, fertilizing and irrigating; before they get the fruit, the seed is extinguished, but it can still be said that the fruit is obtained because of the seed. The 'skandhas' of a Srotapanna are also like this. Good man! It is like someone who has a vast fortune and only one son, who has already died. The son has a son, who is in another place. This person suddenly dies, and the grandson, upon hearing the news, returns to inherit the family property. Although he knows that the property was not created by him, no one stops him from inheriting it. Why? Because they share the same surname. The 'skandhas' of a Srotapanna are also like this.' Simhanada (Lion's Roar) said: 'As the Buddha said in the verse: 'If a Bhikkhu cultivates, morality and concentration'
及智慧。 當知是不退， 親近大涅槃。』
「世尊，云何修戒？云何修定？云何修慧？」
佛言：「善男子！若有人受持禁戒，但為自利人天受樂，不為度脫一切眾生，不為擁護無上正法，但為利養，畏三惡道，為命、色力、安、無礙辯，畏懼王法、惡名穢稱、為世事業，如是護戒則不得名修習戒也。善男子！云何名為真修習戒？受持戒時，若為度脫一切眾生為護正法，度不度故、解未解故、歸無歸故、未入涅槃令得入故，如是修時，不見戒、不見戒相、不見持者、不見果報、不觀毀犯。善男子！若能如是，是則名為修習戒也。
「云何複名修習三昧？修三昧時為自度脫、為于利養，不為眾生、不為護法，為見貪慾、穢食等過，男女等根九孔不凈，斗訟打刺、互相殺害，若為此事修三昧者，是則不名修習三昧。善男子！云何複名真修三昧？若為眾生修習三昧，于眾生中得平等心、為令眾生得不退法、為令眾生得聖心故、為令眾生得大乘故、為欲護持無上法故、為令眾生不退菩提故、為令眾生得首楞嚴故、為令眾生得金剛三昧故、為令眾生得陀羅尼故、為令眾生得四無礙故、為令眾生見佛性故，作是行時，不見三昧，不見三昧相，不見修者，不見果報。善男子！若能如是，是則名為修習三昧
【現代漢語翻譯】 現代漢語譯本 以及智慧。 應當知道這樣的人是不退轉的，親近大涅槃的境界。
「世尊，如何修持戒律？如何修持禪定？如何修持智慧？」
佛說：「善男子！如果有人受持戒律，只是爲了自己獲得人天的福報，不爲了度脫一切眾生，不爲了擁護無上的正法，只是爲了利益供養，畏懼三惡道，爲了壽命、容貌、力量、安樂、無礙的辯才，畏懼王法、惡名污穢的稱呼、爲了世俗的事業，像這樣守護戒律就不能稱為修習戒律。善男子！什麼叫做真正的修習戒律呢？受持戒律時，如果爲了度脫一切眾生，爲了守護正法，爲了度化那些未被度化的，爲了開解那些未被開解的，爲了引導那些無所歸依的，爲了讓那些未入涅槃的得以進入，像這樣修持時，不執著于戒律，不執著于戒律的表象，不執著于持戒的人，不執著于果報，不觀察毀犯的行為。善男子！如果能夠這樣，這就叫做修習戒律。
「什麼又叫做修習三昧（samadhi，禪定）呢？修習三昧時，爲了自己解脫，爲了獲得利益供養，不爲了眾生，不爲了護持佛法，爲了看到貪慾、不凈食物等的過患，男女等根的九孔不凈，爭鬥訴訟、互相殘殺，如果爲了這些事修習三昧，就不能稱為修習三昧。善男子！什麼又叫做真正的修習三昧呢？如果爲了眾生修習三昧，在眾生中得到平等心，爲了讓眾生得到不退轉的法，爲了讓眾生得到聖人的心，爲了讓眾生得到大乘佛法，爲了護持無上的佛法，爲了讓眾生不退轉于菩提心，爲了讓眾生得到首楞嚴（shurangama，一種禪定）三昧，爲了讓眾生得到金剛三昧（vajrasamadhi，一種堅固的禪定），爲了讓眾生得到陀羅尼（dharani，總持），爲了讓眾生得到四無礙辯才，爲了讓眾生見到佛性，做這些修行時，不執著於三昧，不執著於三昧的表象，不執著于修習的人，不執著于果報。善男子！如果能夠這樣，這就叫做修習三昧。」
【English Translation】 English version and wisdom. It should be known that such a person is non-retrogressing, and is close to great Nirvana.
「World Honored One, how does one cultivate precepts? How does one cultivate samadhi? How does one cultivate wisdom?」
The Buddha said: 「Good man! If someone upholds the precepts, but only for their own benefit, to enjoy the pleasures of humans and gods, not to liberate all sentient beings, not to protect the supreme Dharma, but only for profit and offerings, fearing the three evil paths, for the sake of life, appearance, strength, peace, unimpeded eloquence, fearing the laws of kings, evil names and defiled reputations, for worldly affairs, such protection of precepts cannot be called cultivating precepts. Good man! What is called truly cultivating precepts? When upholding the precepts, if it is for the sake of liberating all sentient beings, for the sake of protecting the Dharma, to liberate those who have not been liberated, to enlighten those who have not been enlightened, to guide those who have no refuge, to enable those who have not entered Nirvana to enter, when cultivating in this way, one does not cling to the precepts, does not cling to the appearance of the precepts, does not cling to the one who upholds the precepts, does not cling to the karmic results, and does not observe transgressions. Good man! If one can do this, this is called cultivating precepts.
「What is called cultivating samadhi (concentration)? When cultivating samadhi, if it is for one's own liberation, for the sake of profit and offerings, not for sentient beings, not for protecting the Dharma, to see the faults of greed, impure food, etc., the nine impure orifices of the male and female bodies, fighting and litigation, mutual killing, if one cultivates samadhi for these reasons, it cannot be called cultivating samadhi. Good man! What is called truly cultivating samadhi? If one cultivates samadhi for the sake of sentient beings, to attain an equal mind among sentient beings, to enable sentient beings to attain non-retrogressing Dharma, to enable sentient beings to attain the mind of a sage, to enable sentient beings to attain the Mahayana Dharma, to protect the supreme Dharma, to enable sentient beings not to regress from Bodhi, to enable sentient beings to attain the Shurangama (a type of samadhi) samadhi, to enable sentient beings to attain the Vajra (diamond) samadhi (a firm samadhi), to enable sentient beings to attain dharani (total retention), to enable sentient beings to attain the four unimpeded eloquences, to enable sentient beings to see the Buddha-nature, when practicing in this way, one does not cling to samadhi, does not cling to the appearance of samadhi, does not cling to the one who cultivates, and does not cling to the karmic results. Good man! If one can do this, this is called cultivating samadhi.」
。
「云何複名修于智慧？若有修者作是思惟：『我若修習如是智慧，則得解脫，度三惡道。誰能利益一切眾生？誰能度人于生死道？佛出世難如優曇缽花，我今能斷諸煩惱結，必得解脫果，是故我當勤修智慧，速斷煩惱，早得度脫。』如是修者，不得名為修習智慧。云何名為真修習者？智者若觀生、老、死、苦，一切眾生無明所覆，不知修習無上正道。『愿我此身悉代眾生受大苦惱，眾生所有貧窮、下賤、破戒之心，貪瞋癡業，愿皆悉來集於我身。愿諸眾生不生貪取，不為名色之所繫縛，愿諸眾生早度生死，令我一身處之不厭，愿令一切皆得阿耨多羅三藐三菩提。』如是修時，不見智慧，不見智慧相，不見修者，不見果報，是則名為修習智慧。善男子！修習如是戒、定、智慧，是名菩薩。不能如是修戒定慧，是名聲聞。
「複次善男子！云何複名修習于戒？若能破壞一切眾生十六惡律儀。何等十六？一者為利，餵養羔羊，肥已轉賣。二者為利，買已屠殺。三者為利，餵養豬豚，肥已轉賣。四者為利，買已屠殺。五者為利，餵養牛犢，肥已轉賣。六者為利，買已屠殺。七者為利，養雞令肥，肥已轉賣。八者為利，買已屠殺。九者釣魚。十者獵師。十一者劫奪。十二者魁膾。十三者網捕飛鳥。十四者兩舌。
【現代漢語翻譯】 現代漢語譯本： 「如何又稱為修習智慧？如果有人修習時這樣思考：『我如果修習這樣的智慧，就能得到解脫，脫離三惡道。誰能利益一切眾生？誰能使人脫離生死輪迴？佛陀出世如同優曇缽花一樣稀有難得，我現在能夠斷除各種煩惱的束縛，必定能得到解脫的果報，因此我應當勤奮修習智慧，迅速斷除煩惱，早日得到解脫。』像這樣修習的人，不能稱為修習智慧。那麼，什麼才稱為真正的修習呢？有智慧的人如果觀察到生、老、死、苦，一切眾生都被無明所覆蓋，不知道修習無上正道。『愿我此身代替眾生承受巨大的苦惱，眾生所有的貧窮、飢餓、破戒之心，貪嗔癡的惡業，都愿全部集中到我身上。愿一切眾生不生貪婪之心，不被名利和色慾所束縛，愿一切眾生早日脫離生死輪迴，讓我一人承受這些痛苦也不厭倦，愿一切眾生都能證得阿耨多羅三藐三菩提（無上正等正覺）。』像這樣修習時，看不到智慧，看不到智慧的相狀，看不到修習的人，看不到果報，這才是稱為修習智慧。善男子！修習這樣的戒、定、智慧，才稱為菩薩。不能這樣修習戒定慧的，稱為聲聞（小乘修行者）。 「再次，善男子！如何又稱為修習戒律？如果能夠破除一切眾生的十六種惡律儀。哪十六種呢？第一種是爲了利益，餵養羔羊，養肥後轉賣。第二種是爲了利益，買來后屠殺。第三種是爲了利益，餵養豬，養肥後轉賣。第四種是爲了利益，買來后屠殺。第五種是爲了利益，餵養牛犢，養肥後轉賣。第六種是爲了利益，買來后屠殺。第七種是爲了利益，養雞使之肥胖，養肥後轉賣。第八種是爲了利益，買來后屠殺。第九種是釣魚。第十種是獵人。第十一種是搶劫。第十二種是劊子手。第十三種是用網捕捉飛鳥。第十四種是兩舌（挑撥離間）。
【English Translation】 English version: 「How is it again called cultivating wisdom? If there is a cultivator who thinks like this: 『If I cultivate such wisdom, I will attain liberation and escape the three evil paths. Who can benefit all sentient beings? Who can deliver people from the cycle of birth and death? The appearance of a Buddha in the world is as rare as the udumbara flower. I am now able to sever all the bonds of afflictions and will surely attain the fruit of liberation. Therefore, I should diligently cultivate wisdom, quickly cut off afflictions, and attain liberation early.』 Such a cultivator cannot be called one who cultivates wisdom. What is called true cultivation? A wise person, observing birth, old age, death, and suffering, sees that all sentient beings are covered by ignorance and do not know how to cultivate the supreme path. 『May this body of mine bear all the great suffering of sentient beings. May all the poverty, hunger, and unwholesome thoughts of breaking precepts, and the karmic actions of greed, hatred, and delusion of all sentient beings, all come upon my body. May all sentient beings not give rise to greed, not be bound by fame and form. May all sentient beings quickly escape the cycle of birth and death. May I endure these sufferings without weariness, and may all attain Anuttara-samyak-sambodhi (supreme perfect enlightenment).』 When cultivating in this way, one does not see wisdom, does not see the appearance of wisdom, does not see the cultivator, and does not see the result. This is called cultivating wisdom. Good man! Cultivating such precepts, concentration, and wisdom is called a Bodhisattva. Not being able to cultivate precepts, concentration, and wisdom in this way is called a Sravaka (a Hearer, a follower of the Hinayana path). 「Furthermore, good man! How is it again called cultivating precepts? If one can destroy the sixteen evil practices of all sentient beings. What are the sixteen? The first is for profit, raising lambs, fattening them, and then selling them. The second is for profit, buying them and then slaughtering them. The third is for profit, raising pigs, fattening them, and then selling them. The fourth is for profit, buying them and then slaughtering them. The fifth is for profit, raising calves, fattening them, and then selling them. The sixth is for profit, buying them and then slaughtering them. The seventh is for profit, raising chickens to fatten them, and then selling them. The eighth is for profit, buying them and then slaughtering them. The ninth is fishing. The tenth is hunting. The eleventh is robbery. The twelfth is being an executioner. The thirteenth is catching birds with nets. The fourteenth is double-tongued (sowing discord).
十五者獄卒。十六者咒龍。能為眾生永斷如是十六惡業，是名修戒。云何修定？能斷一切世間三昧，所謂無身三昧，能令眾生生顛倒心謂是涅槃，有無邊心三昧、凈聚三昧、世邊三昧、世斷三昧、世性三昧、世丈夫三昧、非想非非想三昧，如是等定，能令眾生生顛倒心謂是涅槃，若能永斷如是三昧，是則名為修習三昧。云何複名修習智慧？能破世間所有惡見，一切眾生悉有惡見，所謂色即是我亦是我所。色中有我，我中有色，乃至識亦如是。常即是我，色滅我存。色即是我，色滅我滅。復有人言：『作者名我，受者名色。』復有人言：『作者名色，受者名我。』復有人言：『無作無受，自生自滅，悉非因緣。』復有人言：『無作無受，悉是自在之所造作。』復有人言：『無有作者，無有受者，一切悉是時節所作。』復有人言：『作者受者悉無所有，地等五大名為眾生。』善男子！若能破壞一切眾生如是惡見，是則名為修智慧也。
「善男子！修習戒者，為身寂靜。修習三昧，為心寂靜。修習智慧，為壞疑心，壞疑心者為修習道，修習道者為見佛性，見佛性者為得阿耨多羅三藐三菩提故，得阿耨多羅三藐三菩提者為得無上大涅槃故，得大涅槃者為斷眾生一切生死、一切煩惱、一切諸有、一切諸界、一切諸諦故，斷
【現代漢語翻譯】 現代漢語譯本 第十五種是獄卒（看守地獄的獄卒），第十六種是咒龍（能施咒的龍）。如果能使眾生永遠斷除這十六種惡業，就稱為修戒。如何修定呢？能斷除一切世間的三昧（禪定），例如無身三昧（認為沒有身體的禪定），這種禪定會使眾生產生顛倒的心，認為這就是涅槃。還有無邊心三昧、凈聚三昧、世邊三昧、世斷三昧、世性三昧、世丈夫三昧、非想非非想三昧等，這些禪定都會使眾生產生顛倒的心，認為這就是涅槃。如果能永遠斷除這些三昧，就稱為修習三昧。如何又稱為修習智慧呢？能破除世間所有錯誤的見解。一切眾生都有錯誤的見解，例如認為色（物質）就是我，或者是我所擁有的。認為色中有我，我中有色，乃至識（意識）也是如此。認為常（永恒）就是我，色滅了我還存在。認為色就是我，色滅了我也就滅了。又有人說：『作者（造作者）名為我，受者（承受者）名為色。』又有人說：『作者名為色，受者名為我。』又有人說：『沒有作者也沒有受者，一切都是自己產生自己滅亡，都不是因緣所生。』又有人說：『沒有作者也沒有受者，一切都是自在天所造作的。』又有人說：『沒有作者，也沒有受者，一切都是時節所造成的。』又有人說：『作者和受者都沒有，地等五大（地、水、火、風、空）就是眾生。』善男子！如果能破除一切眾生這些錯誤的見解，就稱為修習智慧。 善男子！修習戒律是爲了使身寂靜。修習三昧是爲了使心寂靜。修習智慧是爲了破除疑惑之心。破除疑惑之心是爲了修習道。修習道是爲了見到佛性。見到佛性是爲了得到阿耨多羅三藐三菩提（無上正等正覺）。得到阿耨多羅三藐三菩提是爲了得到無上大涅槃。得到大涅槃是爲了斷除眾生的一切生死、一切煩惱、一切諸有（三界）、一切諸界（六道）、一切諸諦（四聖諦）。斷除
【English Translation】 English version The fifteenth is the jailer (the jailer who guards the hells), and the sixteenth is the curse dragon (a dragon that can cast curses). If one can enable sentient beings to permanently cut off these sixteen evil karmas, it is called practicing precepts. How does one practice samadhi (meditative concentration)? It is to cut off all worldly samadhis, such as the samadhi of no-body (meditation that believes in no body), which causes sentient beings to develop a reversed mind, thinking it is nirvana. There are also the samadhi of boundless mind, the samadhi of pure gathering, the samadhi of worldly edge, the samadhi of worldly cessation, the samadhi of worldly nature, the samadhi of worldly hero, and the samadhi of neither perception nor non-perception. These samadhis cause sentient beings to develop a reversed mind, thinking they are nirvana. If one can permanently cut off these samadhis, it is called practicing samadhi. How is it called practicing wisdom? It is to break all the evil views of the world. All sentient beings have evil views, such as thinking that form (matter) is 'I' or belongs to 'me'. Thinking that 'I' am in form, or form is in 'me', and so on with consciousness. Thinking that permanence is 'I', that when form ceases, 'I' still exist. Thinking that form is 'I', and when form ceases, 'I' also cease. Some say: 'The maker is called 'I', and the receiver is called form.' Some say: 'The maker is called form, and the receiver is called 'I'.' Some say: 'There is no maker and no receiver; everything arises and ceases by itself, not due to causes and conditions.' Some say: 'There is no maker and no receiver; everything is created by the god of freedom.' Some say: 'There is no maker and no receiver; everything is caused by time.' Some say: 'There is no maker and no receiver; the five great elements (earth, water, fire, wind, and space) are sentient beings.' Good man! If one can break all these evil views of sentient beings, it is called practicing wisdom. Good man! Practicing precepts is for the tranquility of the body. Practicing samadhi is for the tranquility of the mind. Practicing wisdom is for breaking the mind of doubt. Breaking the mind of doubt is for practicing the path. Practicing the path is for seeing the Buddha-nature. Seeing the Buddha-nature is for attaining Anuttara-samyak-sambodhi (unexcelled complete enlightenment). Attaining Anuttara-samyak-sambodhi is for attaining the supreme great nirvana. Attaining great nirvana is for cutting off all the births and deaths of sentient beings, all afflictions, all existences (the three realms), all realms (the six paths), and all truths (the four noble truths). Cutting off
于生死乃至斷諦，為得常、樂、我、凈法故。」
師子吼言：「世尊！如佛所說，若不生不滅名大涅槃者，生亦如是不生不滅，何故不得名為涅槃。」
「善男子！如是，如是。如汝所言。是生雖復不生不滅，而有始終。」
「世尊！是生死法亦無始終，若無始終則名為常，常即涅槃，何故不名生死為涅槃耶？」
「善男子！是生死法悉有因果，有因果故，不得名之為涅槃也。何以故？涅槃之體無因果故。」
師子吼言：「世尊！夫涅槃者亦有因果。如佛所說：
「『從因故生天， 從因墮惡道。 從因故涅槃， 是故皆有因。』
「如佛往昔告諸比丘：『我今當說沙門道果。言沙門者，謂能具修戒、定、智慧。道者謂八聖道，沙門果者所謂涅槃。』世尊！涅槃如是，豈非果耶？云何說言涅槃之體無因無果？」
佛言：「善男子！我所宣說涅槃因者，所謂佛性，佛性之性不生涅槃，是故我言涅槃無因。能破煩惱故名大果，不從道生故名無果，是故涅槃無因無果。」
師子吼言：「世尊！眾生佛性為悉共有？為各各有？若共有者，一人得阿耨多羅三藐三菩提時，一切眾生亦應同得。世尊！如二十人同有一怨，若一人能除，餘十九人皆亦同除。佛性亦爾，一
【現代漢語翻譯】 現代漢語譯本：爲了獲得常、樂、我、凈的法，而執著于生死乃至斷滅的真諦。 師子吼菩薩說：『世尊！如佛所說，如果說不生不滅名為大涅槃，那麼生也是不生不滅的，為什麼不能稱之為涅槃呢？』 佛說：『善男子！是這樣的，是這樣的。正如你所說。這生雖然不生不滅，但有開始和結束。』 師子吼菩薩說：『世尊！這生死之法也沒有開始和結束，如果沒有開始和結束就稱為常，常就是涅槃，為什麼不稱生死為涅槃呢？』 佛說：『善男子！這生死之法都有因果，因為有因果，所以不能稱之為涅槃。為什麼呢？因為涅槃的本體沒有因果。』 師子吼菩薩說：『世尊！涅槃也有因果。如佛所說：』 『從因故生天，從因墮惡道。從因故涅槃，是故皆有因。』 『如佛過去告訴眾比丘：』我現在當說沙門（出家修行者）道果。說沙門，是指能夠具足修持戒、定、智慧。道是指八聖道，沙門果是指涅槃。』世尊！涅槃是這樣的，難道不是果嗎？為什麼說涅槃的本體沒有因沒有果呢？』 佛說：『善男子！我所說的涅槃的因，是指佛性（覺悟的本性），佛性的本性不生涅槃，所以我說涅槃沒有因。能破除煩惱所以稱為大果，不從道產生所以稱為無果，所以涅槃無因無果。』 師子吼菩薩說：『世尊！眾生的佛性是全部共有呢？還是各自都有？如果共有，那麼當一個人得到阿耨多羅三藐三菩提（無上正等正覺）時，一切眾生也應該同時得到。世尊！就像二十個人共同有一個仇敵，如果一個人能除掉，其餘十九個人也都會同時除掉。佛性也是這樣，一
【English Translation】 English version: They cling to the cycle of birth and death, even to the truth of annihilation, in order to attain the Dharma of permanence, bliss, self, and purity. Simha-hanu (Lion's Roar) Bodhisattva said, 'World Honored One! As the Buddha has said, if non-arising and non-ceasing is called Great Nirvana, then birth is also non-arising and non-ceasing, why can't it be called Nirvana?' The Buddha said, 'Good man! It is so, it is so. As you have said. Although this birth is non-arising and non-ceasing, it has a beginning and an end.' Simha-hanu Bodhisattva said, 'World Honored One! This cycle of birth and death also has no beginning and no end. If there is no beginning and no end, it is called permanence, and permanence is Nirvana. Why not call birth and death Nirvana?' The Buddha said, 'Good man! This cycle of birth and death all has cause and effect. Because it has cause and effect, it cannot be called Nirvana. Why? Because the essence of Nirvana has no cause and effect.' Simha-hanu Bodhisattva said, 'World Honored One! Nirvana also has cause and effect. As the Buddha has said:' 'From cause, one is born in heaven; from cause, one falls into evil paths. From cause, one attains Nirvana; therefore, all have causes.' 'As the Buddha once told the Bhikkhus (monks): 'I will now speak of the fruits of the path of a Sramana (ascetic). A Sramana is one who can fully cultivate precepts, concentration, and wisdom. The path refers to the Eightfold Noble Path, and the fruit of a Sramana is Nirvana.' World Honored One! Nirvana is like this, isn't it a fruit? Why do you say that the essence of Nirvana has no cause and no effect?' The Buddha said, 'Good man! The cause of Nirvana that I speak of refers to Buddha-nature (the nature of enlightenment). The nature of Buddha-nature does not give rise to Nirvana, therefore I say Nirvana has no cause. It is called a great fruit because it can destroy afflictions, and it is called without fruit because it does not arise from the path. Therefore, Nirvana has no cause and no effect.' Simha-hanu Bodhisattva said, 'World Honored One! Is the Buddha-nature of sentient beings shared by all, or does each have their own? If it is shared, then when one person attains Anuttara-samyak-sambodhi (supreme perfect enlightenment), all sentient beings should also attain it at the same time. World Honored One! Like twenty people who share one enemy, if one person can eliminate the enemy, the other nineteen will also eliminate it at the same time. Buddha-nature is also like this, if one'
人得時，余亦應得。若各各有則是無常。何以故？可算數故。然佛所說眾生佛性不一、不二，若各各有，不應說言諸佛平等，亦不應說佛性如空。」
佛言：「善男子！眾生佛性，不一不二，諸佛平等猶如虛空，一切眾生同共有之。若有能修八聖道者，當知是人則得明見。善男子！雪山有草名曰忍辱，牛若食之則成醍醐，眾生佛性亦復如是。」
師子吼言：「如佛所說，忍辱草者，一耶？多耶？如其一者，牛食則盡。如其多者，云何而言眾生佛性亦如是耶？如佛所說，若有修習八聖道者，則見佛性，是義不然。何以故？道若一者，如忍辱草，則應有盡，如其有盡，一人修已，余則無分。若道多者，云何得言具足修習，亦不得名薩婆若智？」
佛言：「善男子！如平坦路，一切眾生悉于中行無障礙者。中路有樹其陰清涼，行人在下憩駕止息，然其樹陰常住不移，亦不消壞，無持去者。路喻聖道，陰喻佛性。善男子！譬如大城，唯有一門，雖有多人經由入出，都無有能作障礙者，亦復無人破壞毀落而赍持去。善男子！譬如橋樑行人所由，亦無有人遮止障礙毀壞持去。善男子！譬如良醫遍療眾病，亦無有能遮止是醫治此舍彼，聖道佛性亦復如是。」
師子吼言：「世尊！所引諸喻，義不如是。何以
【現代漢語翻譯】 現代漢語譯本：如果一個人獲得（佛性），其他人也應該獲得。如果每個人都各自擁有（佛性），那麼（佛性）就是無常的。為什麼呢？因為它可被計數。然而，佛所說的眾生佛性不一也不二，如果每個人都各自擁有，就不應該說諸佛平等，也不應該說佛性如虛空。 佛說：『善男子！眾生的佛性，不一也不二，諸佛的平等就像虛空一樣，一切眾生共同擁有。如果有人能夠修習八聖道，應當知道這個人就能明見（佛性）。善男子！雪山有一種草叫做忍辱，牛如果吃了它就會變成醍醐（最上等的乳製品），眾生的佛性也是如此。』 師子吼說：『如佛所說，忍辱草是一棵呢？還是多棵呢？如果是一棵，牛吃了就會吃完。如果是多棵，怎麼能說眾生的佛性也是如此呢？如佛所說，如果有人修習八聖道，就能見到佛性，這個道理不對。為什麼呢？如果道是一條，就像忍辱草一樣，就應該有盡頭，如果它有盡頭，一個人修習完了，其他人就沒有份了。如果道是多條，怎麼能說具足修習，也不能稱為薩婆若智（一切智）？』 佛說：『善男子！就像平坦的道路，一切眾生都可以在其中行走而沒有障礙。路中間有樹，樹蔭清涼，行人在樹下休息，然而樹蔭常住不移動，也不會消失損壞，沒有人能拿走它。路比喻聖道，樹蔭比喻佛性。善男子！譬如大城，只有一個門，雖然有很多人經過出入，都沒有人能夠製造障礙，也沒有人破壞毀壞而拿走它。善男子！譬如橋樑是行人所經過的，也沒有人遮擋障礙、毀壞拿走它。善男子！譬如良醫能夠治療各種疾病，也沒有人能夠阻止這個醫生治療這個病人而捨棄那個病人，聖道和佛性也是如此。』 師子吼說：『世尊！您所引用的這些比喻，道理不是這樣的。為什麼呢？』
【English Translation】 English version: If one person attains (Buddha-nature), others should also attain it. If each person possesses (Buddha-nature) individually, then (Buddha-nature) is impermanent. Why? Because it can be counted. However, the Buddha said that the Buddha-nature of sentient beings is neither one nor two. If each person possessed it individually, it should not be said that all Buddhas are equal, nor should it be said that Buddha-nature is like emptiness. The Buddha said, 'Good man! The Buddha-nature of sentient beings is neither one nor two. The equality of all Buddhas is like the void, which all sentient beings share. If anyone can cultivate the Eightfold Noble Path, know that this person will then clearly see (Buddha-nature). Good man! In the Snow Mountains, there is a grass called forbearance. If a cow eats it, it will become ghee (the finest dairy product). The Buddha-nature of sentient beings is also like this.' Simha-vikridita said, 'As the Buddha said, is the forbearance grass one or many? If it is one, the cow will eat it all. If it is many, how can it be said that the Buddha-nature of sentient beings is also like this? As the Buddha said, if one cultivates the Eightfold Noble Path, one will see Buddha-nature. This principle is not correct. Why? If the path is one, like the forbearance grass, it should have an end. If it has an end, after one person cultivates it, there will be no share for others. If there are many paths, how can it be said that one has fully cultivated them, and it cannot be called Sarvajna-jnana (all-knowing wisdom)?' The Buddha said, 'Good man! It is like a flat road, where all sentient beings can walk without obstruction. In the middle of the road, there is a tree, and its shade is cool. Travelers rest under the tree, yet the shade of the tree remains constant and does not move, nor does it disappear or get damaged, and no one can take it away. The road is a metaphor for the Noble Path, and the shade is a metaphor for Buddha-nature. Good man! It is like a large city with only one gate. Although many people pass through it, no one can create obstacles, nor can anyone destroy or take it away. Good man! It is like a bridge that people use to cross, and no one blocks, obstructs, destroys, or takes it away. Good man! It is like a good doctor who can cure all kinds of diseases, and no one can prevent this doctor from treating this patient and abandoning that patient. The Noble Path and Buddha-nature are also like this.' Simha-vikridita said, 'World Honored One! The metaphors you have cited do not convey the meaning correctly. Why is that?'
故？先者在路，於後則妨，云何而言無有障礙？余亦皆爾。聖道佛性若如是者，一人修時，應妨餘者。」
佛言：「善男子！如汝所言，義不相應。我所喻道，是少分喻，非一切也。善男子！世間道者則有障礙，此彼之異，無有平等。無漏道者則不如是，能令眾生無有障礙，平等無二，無有方處此彼之異，如是正道，能為一切眾生佛性而作了因，不作生因。猶如明燈，照了於物。善男子！一切眾生皆同無明，因緣於行，不可說言一人無明，因緣行已，其餘應無。一切眾生悉有無明，因緣於行，是故說言十二因緣一切平等。眾生所修無漏正道，亦復如是，等斷眾生煩惱、四生、諸界、有道，以是義故，名為平等。其有證者，彼此知見，無有障礙，是故得名薩婆若智。」
師子吼言：「一切眾生，身不一種，或有天身、或有人身、畜生、餓鬼、地獄之身，如是多身差別非一，云何而言佛性為一？」
佛言：「善男子！譬如有人置毒乳中，乃至醍醐皆悉有毒，乳不名酪，酪不名乳，乃至醍醐亦復如是。名字雖變，毒性不失，遍五味中，皆悉如是，若服醍醐亦能殺人，實不置毒于醍醐中。眾生佛性亦復如是，雖處五道，受別異身，而是佛性常一無變。」
師子吼言：「世尊！十六大國，有六大城。所
【現代漢語翻譯】 現代漢語譯本： 「那麼，先走在路上的人，對於後來的人就會形成妨礙，怎麼能說沒有障礙呢？其他情況也都是這樣。如果聖道和佛性是這樣的話，那麼一個人修行的時候，就會妨礙其他人。」 佛說：「善男子！你所說的，義理不相符。我所比喻的道，只是少部分的比喻，不是全部。善男子！世間的道路是有障礙的，彼此之間有差異，沒有平等。無漏的道就不是這樣，能使眾生沒有障礙，平等無二，沒有方位和彼此的差異。這樣的正道，能作為一切眾生佛性的了因（指能幫助佛性顯現的條件），而不是生因（指產生佛性的原因）。就像明燈，照亮物體一樣。善男子！一切眾生都同樣有無明（指對真理的迷惑），因緣於行（指由無明產生的行為），不能說一個人無明，因緣於行之後，其餘的人就應該沒有。一切眾生都有無明，因緣於行，所以說十二因緣（指無明、行、識、名色、六入、觸、受、愛、取、有、生、老死）對一切眾生都是平等的。眾生所修的無漏正道，也是這樣，平等地斷除眾生的煩惱、四生（指胎生、卵生、濕生、化生）、諸界（指欲界、色界、無色界）、有道（指三界輪迴之道），因為這個原因，所以稱為平等。那些證悟的人，彼此的知見，沒有障礙，所以得名為薩婆若智（一切智）。」 師子吼（菩薩名）說：「一切眾生，身體不相同，有的有天身、有的人身、畜生、餓鬼、地獄之身，像這樣多種身體的差別不是一種，怎麼能說佛性是一樣的呢？」 佛說：「善男子！譬如有人把毒放在牛奶中，乃至醍醐（指從牛奶中提取的精華）都有毒，牛奶不能稱為酪，酪不能稱為牛奶，乃至醍醐也是這樣。名字雖然改變，毒性沒有消失，遍佈五味（指乳、酪、生酥、熟酥、醍醐）之中，都是這樣，如果服用醍醐也能殺人，實際上並沒有把毒放在醍醐中。眾生的佛性也是這樣，雖然處於五道（指地獄、餓鬼、畜生、人、天），接受不同的身體，但是佛性常常是一樣的，沒有改變。」 師子吼（菩薩名）說：「世尊！十六大國，有六大城。所
【English Translation】 English version: 『Then, those who are ahead on the path will obstruct those who come later. How can it be said that there is no obstruction? The same is true for everything else. If the holy path and Buddha-nature are like this, then when one person cultivates, it should obstruct others.』 The Buddha said, 『Good man! What you say is not in accordance with the meaning. The path I have used as an analogy is only a partial analogy, not the whole. Good man! Worldly paths have obstructions, with differences between this and that, and no equality. The path of no outflows is not like this; it can enable sentient beings to have no obstructions, to be equal and non-dual, without differences in direction or between this and that. Such a right path can act as the 『condition for manifestation』 (了因) of the Buddha-nature of all sentient beings, not the 『cause of origination』 (生因). It is like a bright lamp illuminating objects. Good man! All sentient beings are equally subject to ignorance (無明), which is the condition for actions (行). It cannot be said that if one person has ignorance, which is the condition for actions, then others should not have it. All sentient beings have ignorance, which is the condition for actions. Therefore, it is said that the twelve links of dependent origination (十二因緣) are equal for all. The path of no outflows that sentient beings cultivate is also like this, equally cutting off the afflictions, the four births (四生), the realms (諸界), and the paths of existence (有道) of sentient beings. For this reason, it is called equality. Those who have attained enlightenment have no obstructions in their mutual understanding and knowledge; therefore, they are called Sarvajna (薩婆若智, all-knowing wisdom).』 Simhanada (師子吼, a Bodhisattva) said, 『All sentient beings have different bodies. Some have heavenly bodies, some have human bodies, and others have the bodies of animals, hungry ghosts, or hell beings. There are so many different kinds of bodies, how can it be said that Buddha-nature is one and the same?』 The Buddha said, 『Good man! It is like someone putting poison in milk, and even the ghee (醍醐, the essence extracted from milk) will have poison. Milk cannot be called cheese, and cheese cannot be called milk, and the same is true for ghee. Although the names change, the poisonous nature does not disappear. It is present in all five flavors (乳, 酪, 生酥, 熟酥, 醍醐). If one consumes ghee, it can also kill, but in reality, the poison was not put into the ghee. The Buddha-nature of sentient beings is also like this. Although they are in the five paths (五道) and receive different bodies, the Buddha-nature is always the same and does not change.』 Simhanada (師子吼, a Bodhisattva) said, 『World Honored One! In the sixteen great countries, there are six great cities. The』
謂舍婆提城、婆枳多城、瞻婆城、毗舍離城、波羅㮏城、王舍城，如是六城世中最大。何故如來舍之，在此邊地弊惡，極陋隘小拘尸那城入般涅槃？」
「善男子！汝不應言拘尸那城邊地弊惡、最陋隘小，應言是城，微妙功德之所莊嚴。何以故？諸佛菩薩所行處故。善男子！如賤人舍，王若過者則應讚歎，是舍嚴麗功德成就，能令大王回駕臨顧。善男子！如人重病，服穢弊藥，服已病癒，即應歡喜讚歎，是藥最上最妙，能愈我病。善男子！如人乘船在大海中，其船卒壞無所依倚，因倚死屍得到彼岸，到彼岸已，應大歡喜讚歎，是尸我賴相遇而得安隱。拘尸那城亦復如是，乃是諸佛菩薩行處，云何而言邊地弊惡陋隘小城？
「善男子！我念往昔過恒河沙劫，劫名善覺，時有聖王姓憍尸迦，七寶成就，千子具足。其王始初造立此城，周匝縱廣十二由延，七寶莊嚴，土多有河，其水清凈柔軟甘美，所謂尼連禪河、伊羅跋提河、熙連禪河、伊搜末堆河、毗婆舍那河，如是等河其數五百。河此彼岸樹木繁茂、花果鮮潔。爾時人民壽命無量。時轉輪聖王過百年已，作是唱言：『如佛所說，一切諸法皆悉無常。若能修習十善法者，能斷如是無常大苦。』人民聞已，咸共奉修十善之法。我于爾時聞佛名號，受持十善，思惟
【現代漢語翻譯】 現代漢語譯本：有人問：『舍婆提城（Śrāvastī，古印度城市名）、婆枳多城（Pāṭaliputra，古印度城市名）、瞻婆城（Campā，古印度城市名）、毗舍離城（Vaiśālī，古印度城市名）、波羅㮏城（Vārāṇasī，古印度城市名）、王舍城（Rājagṛha，古印度城市名），這六座城市是世間最大的。為什麼如來捨棄它們，而在這邊遠、貧瘠、醜陋、狹小的拘尸那城（Kuśinagara，古印度城市名）入般涅槃呢？』 佛陀回答說：『善男子！你不應該說拘尸那城是邊遠、貧瘠、醜陋、狹小的，而應該說這座城市是被微妙功德所莊嚴的。為什麼呢？因為這裡是諸佛菩薩修行的地方。善男子！就像一座宮殿，如果國王經過，就應該讚歎這座宮殿的莊嚴華麗，功德圓滿，能夠讓大王回過頭來眷顧。善男子！就像一個人得了重病，服用了污穢不堪的藥，服用后病癒了，就應該歡喜讚歎，這藥是最上最妙的，能夠治好我的病。善男子！就像一個人乘船在大海中，船突然壞了，無所依靠，因為依靠一具屍體而到達彼岸，到達彼岸后，應該非常歡喜讚歎，這具屍體讓我依靠它而得到安穩。拘尸那城也是這樣，是諸佛菩薩修行的地方，怎麼能說是邊遠、貧瘠、醜陋、狹小的城市呢？』 『善男子！我回憶往昔，經過恒河沙數劫，劫名為善覺，當時有一位聖王，姓憍尸迦（Kauśika），擁有七寶，有一千個兒子。這位國王最初建造這座城市，周圍縱橫十二由延（yojana，古印度長度單位），用七寶裝飾，土地上有很多河流，河水清澈柔軟甘甜，如尼連禪河（Nirañjanā，古印度河流名）、伊羅跋提河（Irāvatī，古印度河流名）、熙連禪河（Hiraṇvatī，古印度河流名）、伊搜末堆河（Iṣumati，古印度河流名）、毗婆舍那河（Vipāśā，古印度河流名），像這樣的河流有五百條。河流兩岸樹木茂盛，花果鮮艷。當時人民壽命無量。那時轉輪聖王過了一百年後，這樣宣說：『如佛所說，一切諸法都是無常的。如果能夠修習十善法，就能夠斷除這樣的無常大苦。』人民聽了之後，都共同奉行十善法。我當時聽聞佛的名號，受持十善，思惟』
【English Translation】 English version: Someone asked: 'The cities of Śrāvastī, Pāṭaliputra, Campā, Vaiśālī, Vārāṇasī, and Rājagṛha, these six cities are the largest in the world. Why did the Tathāgata abandon them and enter Parinirvana in this remote, impoverished, ugly, and small city of Kuśinagara?' The Buddha replied: 'Good man! You should not say that Kuśinagara is remote, impoverished, ugly, and small, but rather that this city is adorned with subtle merits. Why? Because it is the place where all Buddhas and Bodhisattvas practice. Good man! Just like a palace, if a king passes by, one should praise the palace for its magnificent splendor and perfect merits, which can make the king turn his head to look at it. Good man! Just like a person who is seriously ill, takes foul and unpleasant medicine, and after taking it, recovers from the illness, one should be happy and praise that the medicine is the best and most wonderful, capable of curing my illness. Good man! Just like a person who is on a boat in the great sea, and the boat suddenly breaks down and has nothing to rely on, but because of relying on a corpse, reaches the other shore, after reaching the other shore, one should be very happy and praise that the corpse allowed me to rely on it and obtain peace. Kuśinagara is also like this, it is the place where all Buddhas and Bodhisattvas practice, how can it be said to be a remote, impoverished, ugly, and small city?' 'Good man! I recall in the past, after countless kalpas like the sands of the Ganges River, the kalpa was named Good Awareness, at that time there was a holy king named Kauśika, who possessed the seven treasures and had a thousand sons. This king initially built this city, which was twelve yojanas (an ancient Indian unit of length) in circumference, adorned with seven treasures, and the land had many rivers, the water of which was clear, soft, and sweet, such as the Nirañjanā River, the Irāvatī River, the Hiraṇvatī River, the Iṣumati River, and the Vipāśā River, and there were five hundred such rivers. The trees on both sides of the rivers were lush, and the flowers and fruits were fresh. At that time, the people's lifespan was immeasurable. At that time, after a hundred years, the Cakravartin king proclaimed: 'As the Buddha said, all dharmas are impermanent. If one can practice the ten good dharmas, one can cut off such great suffering of impermanence.' After hearing this, the people all practiced the ten good dharmas together. At that time, I heard the name of the Buddha, received and upheld the ten good dharmas, and contemplated.'
修習，初發阿耨多羅三藐三菩提心。發是心已，復以是法，轉教無量無邊眾生，言一切法無常變壞。是故我今續於此處，亦說諸法無常變壞，惟說佛身是常住法。我憶往昔所行因緣，是故今來在此涅槃，亦欲酬報此地往恩。以是義故，我經中說，我眷屬者受恩能報。
「複次善男子！往昔眾生壽無量時，爾時此城名拘舍跋提，周匝縱廣五十由延，時閻浮提居民鄰接，雞飛相及。有轉輪王名曰善見，七寶成就，千子具足，王四天下。第一太子思惟正法得辟支佛。時轉輪王見其太子成辟支佛，威儀庠序，神通希有。見是事已，即舍王位，如棄涕唾，出家在此娑羅樹間，八萬歲中修習慈心，悲、喜、舍心各八萬歲。善男子！欲知爾時善見聖王，則我身是。是故我今常樂游止如是四法，是四法者名為三昧。以是義故，如來之身常樂我凈。善男子！以是因緣，今來在此拘尸那城娑羅樹間，三昧正受。
「善男子！我念往昔過無量劫，此城爾時名迦毗羅衛，其城有王，名曰白凈，其王夫人名曰摩耶，王有一子名悉達多。爾時王子不由師教，自然思惟得阿耨多羅三藐三菩提。有二弟子：一名舍利弗，二名大目犍連；給侍弟子名曰阿難。爾時世尊，在雙樹間演說如是大涅槃經。我時在會，得預斯事，聞諸眾生悉有佛性。聞
【現代漢語翻譯】 現代漢語譯本 修習菩薩道，初發阿耨多羅三藐三菩提心（無上正等正覺之心）。發起此心后，又以此法，轉教無量無邊的眾生，說一切法都是無常變壞的。因此，我現在繼續在這裡，也說諸法無常變壞，唯獨說佛身是常住不變的。我回憶過去所行的因緣，所以今天來到這裡涅槃，也是爲了報答此地過去的恩情。因為這個緣故，我在經中說，我的眷屬是受恩能夠報答的。
『再者，善男子！過去眾生的壽命無量時，那時這座城名叫拘舍跋提（Kushavati），周圍縱橫五十由延（yojana，古印度長度單位），當時閻浮提（Jambudvipa，人所居住的大陸）的居民彼此相鄰，雞鳴之聲可以相聞。有一位轉輪王名叫善見（Sudarsana），擁有七寶，有一千個兒子，統治四天下。第一位太子思維正法，證得辟支佛（Pratyekabuddha，獨覺佛）。當時轉輪王見到他的太子成為辟支佛，威儀莊嚴，神通稀有。見到這件事後，就捨棄王位，如同丟棄鼻涕唾沫一樣，出家在這娑羅樹（sala tree）之間，在八萬年中修習慈心，悲、喜、舍心各修習八萬年。善男子！想知道當時的善見聖王是誰嗎？就是我的前身。因此，我現在常常喜歡安住于這四種法，這四種法稱為三昧（samadhi，禪定）。因為這個緣故，如來的身體是常、樂、我、凈的。善男子！因為這個因緣，現在來到這拘尸那城（Kushinagar）的娑羅樹間，進入三昧正受。』
『善男子！我回憶過去無量劫前，這座城那時名叫迦毗羅衛（Kapilavastu），城裡有一位國王，名叫白凈（Suddhodana），他的王后名叫摩耶（Maya），國王有一個兒子名叫悉達多（Siddhartha）。當時王子沒有老師教導，自然思維就證得了阿耨多羅三藐三菩提。有兩位弟子：一位名叫舍利弗（Sariputra），一位名叫大目犍連（Maudgalyayana）；侍者弟子名叫阿難（Ananda）。當時世尊，在雙樹間演說這樣的大涅槃經。我當時在法會中，參與了這件事，聽聞一切眾生都有佛性。』
【English Translation】 English version Practicing, initially generating the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment). Having generated this mind, I further use this Dharma to teach countless sentient beings, saying that all dharmas are impermanent and subject to change. Therefore, I continue here to also speak of the impermanence and change of all dharmas, only saying that the Buddha's body is a permanent Dharma. I recall the causes and conditions of my past actions, and therefore I come here to Nirvana, also to repay the past kindness of this place. For this reason, I say in the sutras that my family members are those who can repay kindness.
'Furthermore, good man! In the past, when sentient beings had immeasurable lifespans, this city was called Kushavati, with a circumference of fifty yojanas (an ancient Indian unit of distance). At that time, the inhabitants of Jambudvipa (the continent where humans live) were close to each other, and the sound of chickens crowing could be heard from one place to another. There was a Chakravartin king named Sudarsana, who possessed the seven treasures, had a thousand sons, and ruled over the four continents. The first prince, contemplating the true Dharma, attained Pratyekabuddha (a solitary enlightened one). When the Chakravartin king saw his prince become a Pratyekabuddha, with dignified conduct and extraordinary spiritual powers, he renounced his kingship as if discarding phlegm and saliva. He went forth to practice among these sala trees, cultivating loving-kindness for eighty thousand years, and compassion, joy, and equanimity for eighty thousand years each. Good man! Do you want to know who that holy king Sudarsana was? It was my past self. Therefore, I now always delight in abiding in these four dharmas, which are called samadhi (meditative absorption). For this reason, the Tathagata's body is permanent, blissful, self, and pure. Good man! Because of this cause and condition, I have now come to this sala tree grove in Kushinagar, entering into the correct samadhi.'
'Good man! I recall that in the past, countless kalpas ago, this city was called Kapilavastu. There was a king named Suddhodana, and his queen was named Maya. The king had a son named Siddhartha. At that time, the prince, without a teacher's guidance, naturally contemplated and attained Anuttara-samyak-sambodhi. He had two disciples: one named Sariputra, and the other named Maudgalyayana; his attendant disciple was named Ananda. At that time, the World Honored One, between the twin sala trees, expounded this Great Nirvana Sutra. I was present at that assembly, participating in this event, and heard that all sentient beings possess Buddha-nature.'
是事已，即于菩提得不退轉，尋自發愿：『愿未來世成佛之時，父母國土、名字弟子、侍使之人說法教化，如今世尊等無有異。』以是因緣，今來在此敷揚演說大涅槃經。
「善男子，我初出家未得阿耨多羅三藐三菩提時，頻婆娑羅王遣使而言：『悉達太子若為聖王，我當臣屬。若不樂家，得阿耨多羅三藐三菩提者，愿先來至此王舍城說法度人，受我供養。』我時默然已受彼請。善男子！我初得阿耨多羅三藐三菩提已，向竭阇國時，伊連禪河有婆羅門姓迦葉氏，與五百弟子在彼河側，求無上道，我為是人故往說法。迦葉言：『瞿曇！我今年邁已百二十，摩伽陀國所有人民及其大王頻婆娑羅，咸謂我已證羅漢果。我今若當在於汝前聽受法者，一切人民或生倒心，大德迦葉非羅漢耶。幸愿瞿曇速往余處，若此人民定知瞿曇功德勝我，我等無由復得供養。』我時答言：『迦葉！汝若於我不生殷重大瞋恨者，見容一宿，明當早去。』迦葉言：『瞿曇！我心無他，深相愛重。但我住處有一毒龍，其性暴急，恐相危害。』我言：『迦葉！毒中之毒，不過三毒，我今已斷。世間之毒，我所不畏。』迦葉復言：『茍能不畏，善哉，聽住。』善男子！我于爾時故為迦葉現十八變，如經中說。爾時迦葉及其眷屬五百等輩，見聞是已，
【現代漢語翻譯】 現代漢語譯本 事情完成後，他就在菩提樹下證得不退轉的境界，隨即發願：『愿我未來成佛時，我的父母、國土、名字、弟子、侍者，以及說法教化，都和現在的世尊一樣，沒有任何差別。』因為這個因緣，我今天來到這裡宣揚演說《大涅槃經》。 『善男子，我最初出家，還未證得阿耨多羅三藐三菩提（無上正等正覺）時，頻婆娑羅王（Bimbisara）派遣使者來說：『悉達太子（Siddhartha）如果成為聖王，我將臣服於他。如果他不樂於世俗生活，證得阿耨多羅三藐三菩提，希望他先來王舍城（Rajgir）說法度人，接受我的供養。』我當時默然接受了他的請求。善男子！我初證得阿耨多羅三藐三菩提后，前往竭阇國（Gaya）時，伊連禪河（Nairanjana River）邊有一位婆羅門，姓迦葉（Kasyapa），帶著五百弟子在那河邊，尋求無上之道。我爲了這些人前去說法。迦葉說：『瞿曇（Gautama）！我今年已經一百二十歲了，摩伽陀國（Magadha）的所有人民及其國王頻婆娑羅，都認為我已經證得羅漢果。如果我現在在你面前聽法，所有人民可能會產生疑惑，認為大德迦葉不是羅漢嗎？希望瞿曇儘快前往其他地方，如果這裡的人民確定瞿曇的功德勝過我，我們這些人就無法再得到供養了。』我當時回答說：『迦葉！如果你對我沒有產生強烈的嗔恨，允許我在此留宿一晚，明天早上就離開。』迦葉說：『瞿曇！我心中沒有其他想法，只是非常敬重你。但是我的住處有一條毒龍，性情暴躁，恐怕會傷害你。』我說：『迦葉！毒中之毒，不過是貪、嗔、癡三毒，我已經斷除了。世間的毒，我並不畏懼。』迦葉又說：『如果真的不畏懼，那就太好了，請住下吧。』善男子！我當時爲了迦葉，示現了十八種變化，就像經中所說的那樣。當時迦葉及其眷屬五百人等，見到和聽到這些后，
【English Translation】 English version After this was done, he immediately attained the state of non-retrogression at the Bodhi tree, and then made a vow: 『May my parents, land, name, disciples, attendants, and the way I teach and transform others be no different from the present World Honored One when I become a Buddha in the future.』 Because of this cause and condition, I have come here today to expound and explain the Great Nirvana Sutra. 『Good man, when I first left home and had not yet attained Anuttara-samyak-sambodhi (Supreme Perfect Enlightenment), King Bimbisara sent a messenger to say: 『If Prince Siddhartha becomes a holy king, I will be his subject. If he does not enjoy worldly life and attains Anuttara-samyak-sambodhi, I wish he would first come to Rajgir to teach and transform people, and receive my offerings.』 At that time, I silently accepted his request. Good man! After I first attained Anuttara-samyak-sambodhi, when I was heading towards Gaya, there was a Brahmin named Kasyapa by the Nairanjana River, with five hundred disciples by the river, seeking the supreme path. I went to teach these people. Kasyapa said: 『Gautama! I am already one hundred and twenty years old this year. All the people of Magadha and their king Bimbisara believe that I have already attained the Arhat fruit. If I now listen to the Dharma in front of you, all the people may have doubts, thinking, is the great virtuous Kasyapa not an Arhat? I hope Gautama will quickly go to other places. If the people here are certain that Gautama』s merits surpass mine, we will no longer be able to receive offerings.』 I then replied: 『Kasyapa! If you do not harbor strong anger and hatred towards me, allow me to stay here for one night, and I will leave early tomorrow morning.』 Kasyapa said: 『Gautama! I have no other thoughts in my heart, I deeply respect you. But there is a poisonous dragon in my dwelling, which is very violent and may harm you.』 I said: 『Kasyapa! The most poisonous of poisons is no more than the three poisons of greed, anger, and ignorance, which I have already eradicated. I am not afraid of worldly poisons.』 Kasyapa then said: 『If you are truly not afraid, then that is excellent, please stay.』 Good man! At that time, for the sake of Kasyapa, I manifested eighteen transformations, as described in the sutras. At that time, Kasyapa and his five hundred followers, after seeing and hearing these things,
證羅漢果。是時迦葉復有二弟：一名伽耶迦葉，二名那提迦葉，師徒眷屬復有五百，亦皆證得阿羅漢果。時王舍城六師之徒，聞是事已，即於我所生大惡心。我時赴信受彼王請詣王舍城，未至中路，王與無量百千之眾悉來奉迎，我為說法。時聞法已，欲界諸天八萬六千，發阿耨多羅三藐三菩提心，頻婆娑羅王所將營從十二萬人得須陀洹果，無量眾產生就忍心。既入城已，度舍利弗、大目犍連及其眷屬二百五十人，令捨本心出家學道，我即住彼受王供養。外道六師相與聚集，詣舍衛城。◎
「◎時彼城中有一長者名須達多，為兒娉婦詣王舍城，既達彼城，寄止長者珊檀那舍。時此長者中夜而起告諸眷屬：『仁等可起，速共莊嚴、掃治宅舍、辦具肴膳。』須達聞已，尋自思惟：『將非欲請摩伽王耶？為有婚姻歡樂會乎？』思惟是已，尋前問言：『大士！欲請摩伽陀王頻婆娑羅耶？為有婚姻歡樂會乎？遽務不安乃如是耶？』長者答言：『不也，居士！我明請佛無上法王。』須達長者初聞佛名，身毛皆豎，尋復問言：『何等名佛？』長者答言：『汝不聞耶？迦毗羅城有釋種子，字悉達多，姓瞿曇氏，父名白凈。其生未久，相師佔之，定當得作轉輪聖王，如庵羅果已在手中。心不願樂舍之出家，無師自覺，得阿耨多羅三藐
【現代漢語翻譯】 現代漢語譯本：證得了阿羅漢果。當時，迦葉還有兩個弟弟：一個叫伽耶迦葉，一個叫那提迦葉，他們的師徒眷屬也有五百人，也都證得了阿羅漢果。當時，王舍城的六師外道（指當時在印度流行的六種外道）的徒眾，聽到這件事後，對我產生了極大的惡意。我當時應邀前往王舍城，還沒到半路，國王和無數的民眾都來迎接我，我為他們說法。當時，聽了法后，欲界諸天有八萬六千人發起了阿耨多羅三藐三菩提心（無上正等正覺之心），頻婆娑羅王（古印度摩揭陀國國王）所帶領的隨從十二萬人得到了須陀洹果（小乘初果），無數眾生獲得了忍心。進入城后，我度化了舍利弗（佛陀十大弟子之一，以智慧著稱）、大目犍連（佛陀十大弟子之一，以神通著稱）以及他們的眷屬二百五十人，讓他們捨棄原有的信仰出家修道，我就住在那裡接受國王的供養。外道六師相互聚集，前往舍衛城。 當時，舍衛城中有一位長者名叫須達多（給孤獨長者），爲了兒子的婚事前往王舍城，到達那裡后，寄住在長者珊檀那的家中。當時，這位長者半夜起來，告訴他的眷屬：『你們快起來，迅速裝飾、打掃房屋，準備飯菜。』須達多聽了，心中思忖：『難道是要請摩伽陀王（指頻婆娑羅王）嗎？還是有什麼婚宴喜慶？』這樣想著，就上前問道：『大士！您是要請摩伽陀王頻婆娑羅嗎？還是有什麼婚宴喜慶？為何如此忙碌不安呢？』長者回答說：『不是的，居士！我明天要請佛，無上的法王。』須達多長者初次聽到佛的名字，全身汗毛都豎了起來，隨即又問道：『什麼是佛？』長者回答說：『你沒聽說嗎？迦毗羅城（釋迦牟尼佛的故鄉）有釋迦族的王子，名叫悉達多，姓瞿曇，父親名叫凈飯王。他出生不久，相師占卜說，他必定會成為轉輪聖王（擁有統治世界的偉大君主），就像庵羅果（一種水果）已經在手中一樣。但他內心不願如此，捨棄王位出家，無師自悟，證得了阿耨多羅三藐三菩提（無上正等正覺）。』
【English Translation】 English version: attained the Arhat fruit. At that time, Kāśyapa also had two younger brothers: one named Gaya Kāśyapa, and the other named Nadi Kāśyapa. Their disciples and followers, numbering five hundred, also all attained the Arhat fruit. At that time, the followers of the six heretical teachers (referring to the six prevalent heterodox schools of thought in India at the time) in Rājagṛha, upon hearing of this, developed great malice towards me. I then accepted the invitation to go to Rājagṛha. Before I had reached the halfway point, the king and countless thousands of people came to greet me. I preached the Dharma for them. At that time, after hearing the Dharma, eighty-six thousand devas (gods) of the desire realm generated the aspiration for Anuttarā-samyak-saṃbodhi (supreme perfect enlightenment), and twelve hundred thousand people led by King Bimbisāra (king of Magadha in ancient India) attained the Srotaāpanna fruit (the first stage of enlightenment in Theravada Buddhism), and countless beings achieved the mind of patience. After entering the city, I converted Śāriputra (one of the Buddha's ten great disciples, known for his wisdom), Maudgalyāyana (one of the Buddha's ten great disciples, known for his supernatural powers), and their two hundred and fifty followers, causing them to abandon their original beliefs and leave home to practice the Way. I then stayed there, receiving the king's offerings. The six heretical teachers gathered together and went to Śrāvastī. At that time, in that city, there was an elder named Sudatta (Anāthapiṇḍika), who had gone to Rājagṛha to arrange a marriage for his son. Upon arriving there, he stayed at the house of the elder Sandana. At that time, this elder arose in the middle of the night and told his family members, 'You all should get up quickly, decorate and clean the house, and prepare food.' Sudatta, upon hearing this, thought to himself, 'Could it be that he is inviting King Magadha (referring to King Bimbisāra)? Or is there a wedding celebration?' Thinking this, he went forward and asked, 'Great sir! Are you inviting King Bimbisāra of Magadha? Or is there a wedding celebration? Why are you so busy and restless?' The elder replied, 'No, layman! Tomorrow, I am inviting the Buddha, the supreme Dharma King.' Elder Sudatta, upon first hearing the name of the Buddha, felt his hair stand on end. He then asked, 'What is a Buddha?' The elder replied, 'Have you not heard? In Kapilavastu (the hometown of Shakyamuni Buddha), there is a prince of the Shakya clan, named Siddhartha, with the surname Gautama, whose father is named Śuddhodana. Not long after his birth, a soothsayer predicted that he would surely become a Chakravartin (a great monarch who rules the world), like an Amra fruit (a type of fruit) already in hand. But his heart did not desire this, so he abandoned his kingdom and left home, and without a teacher, he awakened on his own, attaining Anuttarā-samyak-saṃbodhi (supreme perfect enlightenment).'
三菩提，貪恚癡盡。常住無變，不生不滅，無有憂畏。于諸眾生，其心平等，猶如父母等視一子。所有身心眾中最勝，雖勝一切而無憍慢，涂割二事其心無二。智慧通達於法無礙，具足十力、四無所畏、五智三昧、大慈大悲及三念處，故號為佛。明受我請，是故匆匆未暇相瞻。』須達多言：『善哉，大士！所言佛者，功德無上，今在何處？』長者答言：『今在此間王舍大城，住迦蘭陀竹林精舍。』時須達多一心念佛所有功德，十力、無畏、五智三昧、大慈大悲及三念處，作是念時，忽然大明，其明猛盛，猶如白日，即尋光出，至城門下。佛神力故，門自開闢。既出門已，路有天祠，須達經過禮拜致敬，尋還黑闇。心生惶怖，復欲還返所止之處，時彼城門有一天神，告須達言：『仁者若往如來所者，多獲善利。』須達多言：『云何善利？』答言：『長者！假使有人真寶珓珞、駿馬百匹、香象百頭、寶車百乘，鑄金為人其數復百，端正女人身珮瓔珞、眾寶廁填，上妙宮宅、殿堂屋宇、雕文刻鏤，金盤銀粟、銀盤金粟，數各一百，以施一人，如是展轉盡閻浮提，所得功德，不如有人發意一步，詣如來所。』須達多言：『善男子！汝是誰耶？』答言：『長者！我是勝相婆羅門子，是汝往昔善知識也。我因往日見舍利弗、大目犍
【現代漢語翻譯】 現代漢語譯本：三菩提（三種覺悟），是貪、嗔、癡的止息。它恒常存在，沒有變化，不生不滅，沒有憂愁和恐懼。對於一切眾生，它的心平等，就像父母平等看待自己的獨子一樣。在所有身心眾中，它是最殊勝的，雖然勝過一切卻不驕傲自滿，對待傷害和讚美兩種情況，它的心沒有分別。智慧通達，對於佛法沒有障礙，具足十力（佛的十種力量）、四無所畏（佛的四種無所畏懼的自信）、五智三昧（五種智慧的禪定）、大慈大悲以及三念處（三種正念的修行），所以被稱為佛。他明白我邀請他的意思，所以匆匆趕來，沒有時間互相瞻仰。』須達多（給孤獨長者）說：『太好了，大士！您所說的佛，功德無上，現在在哪裡呢？』長者回答說：『現在就在這裡的王舍大城，住在迦蘭陀竹林精舍。』當時，須達多一心想著佛的所有功德，十力、無畏、五智三昧、大慈大悲以及三念處。當他這樣想的時候，忽然出現一道強光，那光芒非常強烈，就像白晝一樣。他立刻循著光走出去，到了城門下。因為佛的神力，城門自己打開了。他出了城門后，路上有一個天祠，須達多經過時禮拜致敬，隨即又陷入黑暗。他心中感到恐懼，想要返回住處。這時，城門有一個天神，告訴須達多說：『仁者，如果去見如來，會獲得很多善利。』須達多問：『什麼是善利呢？』天神回答說：『長者！假設有人用真正的寶珓珞（一種寶飾）、駿馬百匹、香象百頭、寶車百輛，鑄造一百個金人，再用端莊美麗的女人，身上佩戴瓔珞、各種珍寶裝飾，還有上好的宮殿、殿堂房屋，雕刻精美，金盤盛銀粟、銀盤盛金粟，每樣各一百，用來佈施給一個人，像這樣輾轉佈施遍整個閻浮提（我們所居住的世界），所得到的功德，不如有人發心走一步去見如來。』須達多問：『善男子！你是誰呢？』天神回答說：『長者！我是勝相婆羅門子，是您過去的善知識。我因為過去見到舍利弗（佛陀的十大弟子之一）、大目犍連（佛陀的十大弟子之一） English version: The three Bodhi (three kinds of enlightenment) are the cessation of greed, hatred, and delusion. It is constant and unchanging, neither arising nor ceasing, without sorrow or fear. Towards all sentient beings, its mind is equal, like parents regarding their only child equally. Among all beings, both physical and mental, it is the most supreme, yet it is not arrogant despite surpassing all. It treats harm and praise without discrimination. Its wisdom is unobstructed in understanding the Dharma, possessing the ten powers (ten powers of a Buddha), the four fearlessnesses (four kinds of fearless confidence of a Buddha), the five wisdom samadhis (five wisdom meditations), great loving-kindness and great compassion, and the three mindfulnesses (three practices of mindfulness), hence it is called a Buddha. He understands my invitation, so he has come hastily, without time to look at each other.』 Sudatta (Anathapindika) said, 『Excellent, great being! The Buddha you speak of, whose merits are unsurpassed, where is he now?』 The elder replied, 『He is now in this great city of Rajagriha, residing in the Kalanda Bamboo Grove Monastery.』 At that time, Sudatta was single-mindedly contemplating all the merits of the Buddha, the ten powers, fearlessnesses, five wisdom samadhis, great loving-kindness and great compassion, and the three mindfulnesses. As he was thinking this, suddenly a great light appeared, so intense that it was like daylight. He immediately followed the light and went out to the city gate. Due to the Buddha's divine power, the gate opened by itself. After leaving the gate, there was a heavenly shrine on the road. Sudatta passed by, bowed, and paid his respects, and then it became dark again. He felt fear in his heart and wanted to return to his dwelling. At that time, a heavenly deity at the city gate told Sudatta, 『If you go to see the Tathagata, you will gain much benefit.』 Sudatta asked, 『What is the benefit?』 The deity replied, 『Elder! Suppose someone were to give away true jeweled necklaces, a hundred swift horses, a hundred fragrant elephants, a hundred jeweled chariots, and cast a hundred golden figures, and also give away beautiful women adorned with necklaces and various jewels, along with excellent palaces, halls, and houses, intricately carved, with gold plates filled with silver grains and silver plates filled with gold grains, each in the amount of one hundred, and give all of this to one person, and if this were done repeatedly throughout Jambudvipa (the world we live in), the merit gained would not be as great as the merit of someone who takes one step with the intention of going to see the Tathagata.』 Sudatta asked, 『Good man! Who are you?』 The deity replied, 『Elder! I am the son of the Brahmin of Auspicious Signs, and I am your good friend from the past. Because in the past I saw Sariputra (one of the ten great disciples of the Buddha) and Maudgalyayana (one of the ten great disciples of the Buddha)
【English Translation】 The three Bodhi, are the exhaustion of greed, hatred, and delusion. It is constant and unchanging, neither arising nor ceasing, without sorrow or fear. Towards all sentient beings, its mind is equal, like parents regarding their only child equally. Among all beings, both physical and mental, it is the most supreme, yet it is not arrogant despite surpassing all. It treats harm and praise without discrimination. Its wisdom is unobstructed in understanding the Dharma, possessing the ten powers, the four fearlessnesses, the five wisdom samadhis, great loving-kindness and great compassion, and the three mindfulnesses, hence it is called a Buddha. He understands my invitation, so he has come hastily, without time to look at each other.』 Sudatta said, 『Excellent, great being! The Buddha you speak of, whose merits are unsurpassed, where is he now?』 The elder replied, 『He is now in this great city of Rajagriha, residing in the Kalanda Bamboo Grove Monastery.』 At that time, Sudatta was single-mindedly contemplating all the merits of the Buddha, the ten powers, fearlessnesses, five wisdom samadhis, great loving-kindness and great compassion, and the three mindfulnesses. As he was thinking this, suddenly a great light appeared, so intense that it was like daylight. He immediately followed the light and went out to the city gate. Due to the Buddha's divine power, the gate opened by itself. After leaving the gate, there was a heavenly shrine on the road. Sudatta passed by, bowed, and paid his respects, and then it became dark again. He felt fear in his heart and wanted to return to his dwelling. At that time, a heavenly deity at the city gate told Sudatta, 『If you go to see the Tathagata, you will gain much benefit.』 Sudatta asked, 『What is the benefit?』 The deity replied, 『Elder! Suppose someone were to give away true jeweled necklaces, a hundred swift horses, a hundred fragrant elephants, a hundred jeweled chariots, and cast a hundred golden figures, and also give away beautiful women adorned with necklaces and various jewels, along with excellent palaces, halls, and houses, intricately carved, with gold plates filled with silver grains and silver plates filled with gold grains, each in the amount of one hundred, and give all of this to one person, and if this were done repeatedly throughout Jambudvipa, the merit gained would not be as great as the merit of someone who takes one step with the intention of going to see the Tathagata.』 Sudatta asked, 『Good man! Who are you?』 The deity replied, 『Elder! I am the son of the Brahmin of Auspicious Signs, and I am your good friend from the past. Because in the past I saw Sariputra and Maudgalyayana
連，心生歡喜，捨身得作北方天王毗沙門子，專知守護此王舍城。我因禮拜舍利弗等，生歡喜心，尚得如是妙好之身，況當得見如來大師，禮拜供養？』須達長者聞是事已，即還複道來詣我所。到已頭面敬禮我足，我時即為如應說法。長者聞已得須陀洹果，既獲果證，復請我言：『如來大慈，惟愿臨顧至舍衛城，受我微供。』我即問言：『卿舍衛國，頗有精舍，相容受不？』須達多言：『若佛哀愍，必見垂顧，便當自竭營辦成立。』善男子！我于爾時默然受請。須達長者已蒙聽許，即白我言：『我從昔來未為斯事，惟愿如來，遣舍利弗指授儀則，我即顧命敕令營佐。』
「時舍利弗與須達多共載一車，往舍衛城。我神力故，經一日夜便到所止。時須達多白舍利弗：『大德！此大城外，何處有地不近不遠，多饒泉池，有好林樹、花果，郁茂清凈閑豫？我當於中，為佛世尊及比丘僧造立精舍。』舍利弗言：『祇陀園林不近不遠，清凈寂寞，多有泉池，樹木花果隨時而有，此處最勝，可安立精舍。』時須達多聞是語已，即往祇陀大長者所，告祇陀言：『我今欲為無上法王造立僧坊，惟仁園地任中造立。吾今欲買，能見與不？』祇陀答言：『設以真金遍佈其地，猶不相與。』須達多言：『善哉，祇陀！林地屬我，汝便取
【現代漢語翻譯】 現代漢語譯本：他心中充滿歡喜，捨棄身體後轉生為北方天王毗沙門（Vaiśravaṇa）的兒子，專門負責守護這座王舍城（Rājagṛha）。我因為禮拜舍利弗（Śāriputra）等人，心中生起歡喜，尚且能得到如此美妙的身體，更何況是能夠見到如來大師，禮拜供養呢？』須達（Sudatta）長者聽聞此事後，立即返回，再次來到我這裡。到達后，他以頭面頂禮我的雙足，我當時就為他如理說法。長者聽聞后，證得了須陀洹（Srotāpanna）果位。獲得果位后，他又請求我說：『如來大慈大悲，希望您能光臨舍衛城（Śrāvastī），接受我微薄的供養。』我便問他說：『你的舍衛國，是否有精舍，可以容納僧眾居住？』須達多說：『如果佛陀慈悲，必定會垂顧，我將竭盡全力籌辦建立。』善男子！我當時默然接受了他的邀請。須達長者得到我的允許后，就對我說：『我從前沒有做過這樣的事情，希望如來派遣舍利弗指導我相關事宜。』我便命令舍利弗協助他。 當時，舍利弗與須達多同乘一輛車，前往舍衛城。因為我的神力，只用了一天一夜就到達了目的地。當時，須達多對舍利弗說：『大德！在這大城外，哪裡有不遠不近，多有泉池，有美好的樹林、花果，茂盛清凈又安靜的地方？我打算在那裡為佛世尊和比丘僧眾建造精舍。』舍利弗說：『祇陀（Jeta）園林不遠不近，清凈寂靜，有很多泉池，樹木花果隨時都有，這裡最適合，可以建立精舍。』當時，須達多聽了這話后，就前往祇陀大長者那裡，告訴祇陀說：『我現在想為無上法王建造僧房，希望您能允許我在您的園地中建造。我現在想購買，您能賣給我嗎？』祇陀回答說：『即使用真金鋪滿這片土地，我也不會賣給你。』須達多說：『好啊，祇陀！這片林地歸我了，你便取
【English Translation】 English version: He was filled with joy, and after abandoning his body, he was reborn as the son of the Northern Heavenly King Vaiśravaṇa, specifically responsible for guarding this city of Rājagṛha. Because I paid homage to Śāriputra and others, and my heart was filled with joy, I was able to obtain such a wonderful body. How much more so will I be able to see the Tathāgata Master and pay homage and make offerings?』 After hearing this, the elder Sudatta immediately returned and came to me again. Upon arriving, he bowed his head and paid homage at my feet, and I then preached the Dharma to him accordingly. After hearing it, the elder attained the fruit of Srotāpanna. Having attained the fruit, he again requested me, saying, 『Tathāgata, with your great compassion, I wish you would come to Śrāvastī and accept my humble offerings.』 I then asked him, 『In your country of Śrāvastī, is there a monastery that can accommodate the Sangha?』 Sudatta replied, 『If the Buddha is compassionate and will surely come, I will do my utmost to prepare and establish one.』 Good man! At that time, I silently accepted his invitation. After receiving my permission, the elder Sudatta said to me, 『I have never done such a thing before. I wish the Tathāgata would send Śāriputra to instruct me on the procedures.』 I then ordered Śāriputra to assist him. At that time, Śāriputra and Sudatta traveled together in a carriage to Śrāvastī. Because of my divine power, they arrived at their destination in just one day and night. Then, Sudatta said to Śāriputra, 『Great Virtue! Outside this great city, where is there a place that is neither too near nor too far, with many springs and ponds, beautiful forests, flowers, and fruits, lush, clean, and quiet? I intend to build a monastery there for the World Honored Buddha and the Bhikṣu Sangha.』 Śāriputra said, 『The Jeta Grove is neither too near nor too far, it is clean and quiet, with many springs and ponds, and trees, flowers, and fruits are available at all times. This is the most suitable place to establish a monastery.』 When Sudatta heard this, he went to the elder Jeta and said to him, 『I now wish to build a monastery for the Supreme Dharma King. I hope you will allow me to build it on your land. I wish to buy it now. Will you sell it to me?』 Jeta replied, 『Even if I were to cover the ground with pure gold, I would not sell it to you.』 Sudatta said, 『Good, Jeta! The grove belongs to me, you may take
金。』祇陀答言：『我園不賣，云何取金？』須達多言：『若意不了，當共往詣斷事人所。』時二長者即共俱往斷事者所。斷事者言：『園屬須達，祇陀取金。』須達長者即時使人車馬載負隨集布地，一日之中，唯五百步，金未周遍。祇陀言曰：『長者若悔，隨意聽止。』須達多言：『吾不悔也。』自念當出何藏金足？祇陀念言：『如來法王，真實無上，所說妙法，清凈無染，故使斯人輕寶乃爾。』即語須達：『余未遍者，不復須金，請以見與。我自為佛造立門樓，常使如來經由出入。』祇陀長者自造門樓，須達長者七日之中成立大房，足三百口，禪房靜處六十三所，冬室夏堂各各別異。廚坊浴室、洗腳之處，大小圊廁無不備足。所設已訖，即執香爐，向王舍城遙作是言：『所設已辦，惟愿如來慈哀憐愍，為諸眾生受是住處。』
「我時玄知是長者心，即與大眾發王舍城，譬如壯士屈伸臂頃，至舍衛城祇陀園林須達精舍。我既到已，須達長者以其所設奉施於我。我時受已，即住其中。◎
大般涅槃經卷第二十九 大正藏第 12 冊 No. 0374 大般涅槃經
大般涅槃經卷第三十
北涼天竺三藏曇無讖譯師子吼菩薩品第十一之四
「◎時諸六師心生嫉妒，悉共集詣波斯匿王
【現代漢語翻譯】 現代漢語譯本 金子。』祇陀回答說：『我的園子不賣，怎麼能拿你的金子呢？』須達多說：『如果你的意思不明確，我們應當一起去請斷事的人來評判。』當時兩位長者就一起去了斷事者那裡。斷事者說：『園子屬於須達，祇陀應該收取金子。』須達長者立刻讓人用車馬裝載金子，隨著鋪在地上，一天之內，只鋪了五百步，金子還沒有鋪滿。祇陀說：『長者如果後悔，可以隨意停止。』須達多說：『我不後悔。』他心裡想，應當拿出哪個倉庫的金子才足夠呢？祇陀心想：『如來是法王，真實無上，所說的妙法，清凈無染，所以才使這個人輕視財寶到這種地步。』就對須達說：『剩下的沒有鋪滿的地方，不需要再用金子了，請把園子送給我吧。我親自為佛建造門樓，經常讓如來從這裡出入。』祇陀長者親自建造了門樓，須達長者在七天之內建成了大房，足夠三百人居住，禪房靜處有六十三所，冬室夏堂各有不同。廚房浴室、洗腳的地方，大小廁所都完備充足。一切都設定完畢后，就拿著香爐，向王舍城遙遠的地方說：『一切都設定完畢了，希望如來慈悲憐憫，爲了眾生接受這個住處。』 『我當時完全知道這位長者的心意，就和大夥兒從王舍城出發，像壯士屈伸手臂一樣，就到了舍衛城的祇陀園林須達精舍。我到達之後，須達長者就把他所設定的奉獻給我。我當時接受了，就住在那裡。』 《大般涅槃經》卷第二十九 大正藏第 12 冊 No. 0374 《大般涅槃經》 《大般涅槃經》卷第三十 北涼天竺三藏曇無讖譯《師子吼菩薩品》第十一之四 『當時，六師（指當時六種外道）心生嫉妒，都一起去見波斯匿王（Kosala國王）。』
【English Translation】 English version 『Gold.』 Jeta replied, 『My garden is not for sale, how can I take your gold?』 Sudatta said, 『If your intention is not clear, we should go together to the arbitrator.』 Then the two elders went together to the arbitrator. The arbitrator said, 『The garden belongs to Sudatta, and Jeta should take the gold.』 Elder Sudatta immediately had people load carts and horses with gold and spread it on the ground. In one day, only five hundred steps were covered, and the gold was not yet spread all over. Jeta said, 『Elder, if you regret it, you can stop at will.』 Sudatta said, 『I do not regret it.』 He thought to himself, which treasury should I take gold from to be enough? Jeta thought, 『The Tathagata (如來) is the Dharma King (法王), truly supreme, and the wonderful Dharma (妙法) he speaks is pure and undefiled, which is why this person disregards treasures to such an extent.』 He then said to Sudatta, 『The remaining unpaved area does not need any more gold. Please give me the garden. I will build a gate tower for the Buddha (佛) myself, so that the Tathagata can always pass through it.』 Elder Jeta built the gate tower himself, and Elder Sudatta built a large house within seven days, enough for three hundred people to live in. There were sixty-three meditation rooms, and the winter and summer halls were different. The kitchen, bathroom, foot-washing area, and large and small toilets were all fully equipped. Once everything was set up, he held an incense burner and said remotely towards Rajagriha (王舍城), 『Everything has been set up. May the Tathagata have compassion and pity, and accept this dwelling place for the sake of all beings.』 『I then fully knew the mind of this elder, and I set out from Rajagriha with the assembly. As quickly as a strong man bends and stretches his arm, we arrived at the Jeta Grove (祇陀園林) Sudatta Monastery (須達精舍) in Shravasti (舍衛城). After I arrived, Elder Sudatta offered me what he had set up. I accepted it at that time and stayed there.』 The Mahaparinirvana Sutra (大般涅槃經), Scroll 29 Taisho Tripitaka Volume 12, No. 0374, The Mahaparinirvana Sutra The Mahaparinirvana Sutra, Scroll 30 Translated by Tripitaka Master Dharmaraksha (曇無讖) of Northern Liang, Chapter 11, Part 4, The Lion's Roar Bodhisattva (師子吼菩薩品) 『At that time, the six teachers (六師) became jealous and all went together to see King Prasenajit (波斯匿王).』
，作如是言：『大王當知，王之土境，清夷閑靜，真是出家住止之處，是故我等為斯事故而來至此。大王以法正治，為民除患。沙門瞿曇，年既幼稚，學日又淺，道術無施；此國先有耆舊宿德，自怙王種，不生恭敬。若是王種，法應治民，如其出家，應敬宿德。大王善聽，沙門瞿曇，真實不生王種之中，瞿曇沙門若有父母，何由劫奪他之父母。大王！我經中說，過千歲已，有一妖祥幻化物出，所謂沙門瞿曇是也。是故當知，沙門瞿曇無父無母，若有父母，云何說言諸法無常、苦、空、無我、無作、無受。以幻術故誑惑眾生，愚者信受智者舍之。大王！夫人王者，天下父母，如秤、如地、如風、如火、如道、如河、如橋、如燈、如日、如月，如法斷事，不擇怨親。沙門瞿曇不聽我活，隨我去處，追逐不捨。惟愿大王，聽我等輩，與彼瞿曇，較其道力。若彼勝我，我當屬彼；我若勝彼，彼當屬我。』王言：『大德！汝等各各自有行法，止住之處亦各不同。我今定知，如來世尊于汝無妨。』六師答言：『云何無妨？沙門瞿曇以幻術法，誘誑諸人及婆羅門，歸伏已盡。王若聽我與較道力，王之善名流佈八方；如其不者，惡聲盈路。』王言：『大德！汝以未知如來道力威神巍巍，故求較試，若定知者，恐不能也。』『大王！汝今
【現代漢語翻譯】 現代漢語譯本：他們這樣說道：『大王應當知道，您的國土清凈安寧，確實是出家人居住的好地方，因此我們爲了這個原因來到這裡。大王您以正法治理國家，為百姓解除憂患。沙門瞿曇（釋迦牟尼佛）年紀還小，學習的時間又短，道術沒有什麼可以施展的；這個國家先前就有年長有德的修行者，他們自恃是王族後裔，不生恭敬之心。如果是王族後裔，就應該治理百姓，如果出家，就應該尊敬年長的修行者。大王請仔細聽，沙門瞿曇實際上不是出生在王族之中，瞿曇沙門如果有父母，怎麼會劫奪別人的父母呢？大王！我的經典中說，過了一千年之後，會有一個妖祥幻化之物出現，說的就是沙門瞿曇。所以應當知道，沙門瞿曇沒有父親也沒有母親，如果有父母，怎麼會說諸法無常、苦、空、無我、無作、無受呢？他用幻術來迷惑眾生，愚笨的人相信接受，聰明的人則會捨棄。大王！作為君王，是天下的父母，應該像秤一樣公平，像大地一樣承載，像風一樣流動，像火一樣光明，像道路一樣引導，像河流一樣滋養，像橋樑一樣連線，像燈一樣照亮，像太陽一樣溫暖，像月亮一樣清涼，應該依法斷事，不分怨親。沙門瞿曇不讓我活，無論我去哪裡，都追逐不捨。只希望大王，允許我們這些人，與那個瞿曇較量道力。如果他勝過我們，我們就歸屬於他；如果我們勝過他，他就歸屬於我們。』國王說：『大德！你們各自有自己的修行方法，居住的地方也各不相同。我現在可以確定，如來世尊對你們沒有妨礙。』六師回答說：『怎麼會沒有妨礙呢？沙門瞿曇用幻術，誘騙了許多人和婆羅門，讓他們都歸順了他。大王如果允許我們和他較量道力，您的美名就會傳遍四方；如果不允許，壞名聲就會傳遍各地。』國王說：『大德！你們是因為不知道如來道力的威神廣大，所以才要求較量，如果真的知道，恐怕就不敢了。』『大王！您現在 現代漢語譯本：'您現在'
【English Translation】 English version: They spoke thus: 『Great King, you should know that your land is pure and peaceful, truly a place for renunciates to dwell. Therefore, we have come here for this reason. Great King, you govern with righteousness and remove the suffering of the people. The Śramaṇa Gautama (Shakyamuni Buddha) is young in age and has little learning, his doctrines are of no use. This country has elders of virtue who, relying on their royal lineage, do not show respect. If they are of royal lineage, they should govern the people; if they are renunciates, they should respect the elders. Great King, listen carefully, the Śramaṇa Gautama is not actually born of royal lineage. If the Śramaṇa Gautama had parents, how could he rob the parents of others? Great King! In my scriptures, it is said that after a thousand years, a demonic and illusory being will appear, and that is the Śramaṇa Gautama. Therefore, you should know that the Śramaṇa Gautama has neither father nor mother. If he had parents, how could he say that all dharmas are impermanent, suffering, empty, without self, without action, and without reception? He uses illusions to deceive sentient beings; the foolish believe and accept, while the wise reject. Great King! A ruler is the parent of the world, like a scale, like the earth, like the wind, like fire, like a path, like a river, like a bridge, like a lamp, like the sun, like the moon. He should judge matters according to the law, without bias towards friends or enemies. The Śramaṇa Gautama does not allow me to live; wherever I go, he pursues me relentlessly. We only wish, Great King, that you would allow us to compete in spiritual power with that Gautama. If he surpasses us, we will belong to him; if we surpass him, he will belong to us.』 The king said: 『Venerable ones, each of you has your own practices, and your places of dwelling are also different. I now know for certain that the Tathāgata, the World Honored One, is of no hindrance to you.』 The six teachers replied: 『How can he be of no hindrance? The Śramaṇa Gautama uses illusions to deceive many people and Brahmins, causing them all to submit to him. If the king allows us to compete in spiritual power with him, your good name will spread in all directions; if not, your bad reputation will spread everywhere.』 The king said: 『Venerable ones, it is because you do not know the majestic power of the Tathāgata』s spiritual strength that you seek to compete. If you truly knew, you would probably not dare.』 『Great King! You now English version: 'You now'
已受瞿曇幻耶？唯愿大王，留神聽察，莫輕我等。構之虛言，不如驗之以實。』王言：『善哉，善哉。』六師之徒歡喜而出。
「時波斯匿王即敕嚴駕來至我所，頭面敬禮，右繞三匝，退坐一面，而白我言：『世尊！六師向來求較道力，我不量度，敢已許之。』
「佛言：『大王！善哉，善哉！但當更於此國處處造立僧坊。何以故？我若與彼較其神力，彼眾之中受化者多，此處狹小云何容受？』善男子！我于爾時為六師故，從初一日至十五日，現大希有神通變化。當是時也，無量眾生髮阿耨多羅三藐三菩提心，無量眾生於三寶所生信不疑。六師徒眾其數無量，破邪見心，正法出家。無量眾生於菩提中得不退心，無量眾生得陀羅尼諸三昧門，無量眾生得須陀洹果至阿羅漢果。
「爾時六師內心慚愧，相與圍繞至婆枳多城，教彼人民信受邪法，瞿曇沙門但說空事。善男子！我時為母，處忉利天波利質多樹安居說法。是時六師心大歡喜唱言：『善哉！瞿曇幻術今已滅沒。』復教無量無數眾生增長邪見。爾時頻婆娑羅王波斯匿王，及四部眾，白目連言：『大德！此閻浮提邪見增長，眾生可愍，行大黑闇。惟愿大德，至彼天上，稽首世尊，如我言曰：「譬如犢子，其生未久，若不得乳，必死無疑。我等眾生亦
【現代漢語翻譯】 現代漢語譯本： 『難道你已經被喬達摩（Gautama，釋迦牟尼的姓）的幻術迷惑了嗎？』我希望大王您能留心觀察，不要輕視我們。編造虛假的話語，不如用事實來驗證。』國王說：『好，好。』六師的徒弟們歡喜地離開了。
當時，波斯匿王（Prasenajit，古印度拘薩羅國國王）立即命令準備車駕來到我這裡，頭面頂禮，右繞三匝，退坐在一旁，對我說：『世尊！六師先前請求與我較量道力，我沒有衡量自己的能力，就答應了他們。』
佛說：『大王！好，好！但應當在這個國家各處建立僧房。為什麼呢？如果我與他們較量神通，他們的人中會有很多人被感化，這裡狹小，怎麼能容納呢？』善男子！我當時爲了六師的緣故，從初一到十五，顯現了非常稀有的神通變化。當時，無數眾生髮起了阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi，無上正等正覺之心），無數眾生對三寶（佛、法、僧）生起了堅定的信心。六師的徒眾數量眾多，破除了邪見，皈依正法出家。無數眾生在菩提道中獲得了不退轉的信心，無數眾生獲得了陀羅尼（dharani，總持）等各種三昧（samadhi，禪定）法門，無數眾生獲得了須陀洹果（srota-apanna，預流果）乃至阿羅漢果（arhat，無學果）。
當時，六師內心慚愧，互相圍繞著來到婆枳多城（Bhagita），教導那裡的人民信奉邪法，說喬達摩沙門（Gautama，釋迦牟尼）只是在說空話。善男子！我當時爲了母親，在忉利天（Trayastrimsa，欲界六天之一）的波利質多樹（Parijataka）下安居說法。當時，六師心中非常歡喜，高聲說：『好啊！喬達摩的幻術現在已經消失了。』又教導無數眾生增長邪見。當時，頻婆娑羅王（Bimbisara，古印度摩揭陀國國王）、波斯匿王以及四部眾，對目連（Maudgalyayana，佛陀十大弟子之一）說：『大德！這個閻浮提（Jambudvipa，我們所居住的世界）邪見增長，眾生可憐，行走在黑暗之中。希望大德您能到天上去，向世尊頂禮，轉達我們的話說：「譬如小牛，出生不久，如果得不到乳汁，必定會死無疑。我們這些眾生也是這樣，如果不能聽到佛法，必定會墮落。」』
【English Translation】 English version: 'Have you been deceived by the illusions of Gautama (釋迦牟尼's family name)? We beseech Your Majesty to observe carefully and not to underestimate us. Fabricating false words is not as good as verifying with facts.' The king said, 'Excellent, excellent.' The disciples of the six teachers departed joyfully.
At that time, King Prasenajit (古印度拘薩羅國國王) immediately ordered his carriage to be prepared and came to where I was. He bowed his head to the ground, circumambulated me three times to the right, and then sat down to one side, saying to me, 'World Honored One! The six teachers came earlier seeking to compare their spiritual powers with me, and without measuring my own abilities, I dared to agree to it.'
The Buddha said, 'Great King! Excellent, excellent! But you should build monasteries in various places throughout this country. Why is that? If I were to compare my spiritual powers with them, many among their followers would be converted, and this place is too small to accommodate them.' Good man! At that time, for the sake of the six teachers, from the first day to the fifteenth day, I manifested great and rare miraculous transformations. At that time, countless beings generated the mind of anuttara-samyak-sambodhi (無上正等正覺之心), and countless beings developed unwavering faith in the Three Jewels (Buddha, Dharma, Sangha). The disciples of the six teachers were numerous, and they broke free from their wrong views, renouncing their homes to follow the righteous Dharma. Countless beings attained non-retrogression in the path of Bodhi, countless beings attained the dharani (總持) and various samadhi (禪定) gates, and countless beings attained the fruit of srota-apanna (預流果) up to the fruit of arhat (無學果).
At that time, the six teachers, feeling ashamed, gathered together and went to the city of Bhagita, where they taught the people to believe in their false doctrines, saying that the Shramana Gautama (釋迦牟尼) was only speaking empty words. Good man! At that time, for the sake of my mother, I was dwelling and teaching the Dharma in the Trayastrimsa (欲界六天之一) heaven under the Parijataka tree. At that time, the six teachers were very happy and exclaimed, 'Excellent! Gautama's illusions have now disappeared.' They also taught countless beings to increase their wrong views. At that time, King Bimbisara (古印度摩揭陀國國王), King Prasenajit, and the four assemblies said to Maudgalyayana (佛陀十大弟子之一), 'Great Virtue! In this Jambudvipa (我們所居住的世界), wrong views are increasing, and sentient beings are pitiful, walking in great darkness. We beseech you, Great Virtue, to go to the heavens, bow your head to the World Honored One, and convey our words, saying, 「Just like a calf, if it does not receive milk soon after birth, it will surely die. We sentient beings are also like that; if we cannot hear the Dharma, we will surely fall.」』
復如是，惟愿如來，哀愍眾生，還來住此。」』爾時目連默然而許，如大力士屈伸臂頃，往彼天上，至世尊所，白佛言：『閻浮提中所有四眾渴仰如來，思見聞法。頻婆娑羅王波斯匿王及四眾等，稽首足下。此閻浮提所有眾生邪見增長，行大黑闇，甚可憐愍。譬如犢子其生未久，若不得乳必死不疑。我等亦爾。惟愿如來，為眾生故，還來在此閻浮提中。』佛告目連：『汝今速還至閻浮提，告諸國王及四部眾，卻後七日我當還下。為六師故，復當至彼婆枳多城。』過七日已，我與釋天、梵天、魔天無量天子，及首陀會一切天人，前後圍繞至婆枳多城，大師子吼，作如是言：『惟我法中，獨有沙門及婆羅門，一切諸法無常無我、涅槃寂靜、離諸過惡。若言他法亦有沙門及婆羅門，有常有我有涅槃者，無有是處。』爾時無量無邊眾生髮阿耨多羅三藐三菩提心。是時六師各相謂言：『若我法中實無沙門婆羅門者，云何而得世間供養？』於是六師，復相集聚詣毗舍離。
「善男子！我於一時住毗舍離庵羅林間，時庵羅女知我在中，欲來我所。我于爾時告諸比丘：『當觀念處，善修智慧，隨所修習，心莫放逸。云何名為觀于念處？若有比丘觀察內身，不見於我及以我所。觀察外身及內外身，不見於我及以我所。觀受心法亦復
【現代漢語翻譯】 現代漢語譯本：『又像這樣，我只希望如來您能憐憫眾生，回到這裡來。』當時，目連默然應允。他像大力士屈伸手臂那樣迅速，前往天上，到達世尊所在之處，對佛說：『閻浮提（Jambudvipa，指我們所居住的這個世界）中的所有四眾弟子都渴望見到如來，想聽聞佛法。頻婆娑羅王（Bimbisara）和波斯匿王（Prasenajit）以及四眾弟子等，都向您的足下頂禮。這閻浮提的所有眾生，邪見日益增長，行走在巨大的黑暗之中，實在可憐。譬如剛出生不久的小牛，如果得不到乳汁，必定會死無疑。我們也是如此。只希望如來您爲了眾生的緣故，回到這閻浮提中。』佛告訴目連：『你現在趕快回到閻浮提，告訴各位國王和四部大眾，七天之後我將返回人間。爲了六師（指當時六位外道宗師）的緣故，我還會到婆枳多城（Bhagita）。』過了七天，我與釋天（Sakra，帝釋天）、梵天（Brahma）、魔天（Mara）以及無數的天子，還有首陀會天（Suddhavasa）的一切天人，前後圍繞著來到婆枳多城，發出大獅子吼，這樣說道：『只有我的佛法中，才有真正的沙門（Sramana，出家修行者）和婆羅門（Brahmana，婆羅門教的祭司），一切諸法都是無常無我、涅槃寂靜、遠離一切過錯。如果說其他法中也有沙門和婆羅門，有常有我，有涅槃，那是不可能的。』當時，無量無邊的眾生髮起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺之心）。這時，六師互相說道：『如果我們的法中真的沒有沙門和婆羅門，那我們又怎麼能得到世間的供養呢？』於是，六師又聚集在一起，前往毗舍離（Vaisali）。 『善男子！我曾經住在毗舍離的庵羅林間，當時庵羅女知道我在這裡，想要來見我。我當時告訴各位比丘：『應當觀察念處，好好修習智慧，隨著所修習的，心不要放逸。什麼叫做觀察念處呢？如果有比丘觀察自己的身體，不見有我以及我所。觀察外在的身體以及內外在的身體，不見有我以及我所。觀察感受、心和法也是如此。』
【English Translation】 English version: 『Again, just like that, I only wish that the Tathagata, out of compassion for all beings, would return to this place.』 At that time, Maudgalyayana silently agreed. As quickly as a strong man extends and retracts his arm, he went to the heavens, arrived at the place of the World Honored One, and said to the Buddha: 『All the four assemblies in Jambudvipa (the world we live in) are longing to see the Tathagata and hear the Dharma. King Bimbisara, King Prasenajit, and the four assemblies, all bow at your feet. All beings in this Jambudvipa are increasingly embracing wrong views, walking in great darkness, and are truly pitiful. It is like a calf that has not been born long; if it does not get milk, it will surely die. We are the same. We only wish that the Tathagata, for the sake of all beings, would return to this Jambudvipa.』 The Buddha told Maudgalyayana: 『You should quickly return to Jambudvipa and tell the kings and the four assemblies that after seven days, I will return to the human world. For the sake of the six teachers (referring to the six non-Buddhist teachers of that time), I will also go to the city of Bhagita.』 After seven days, I, along with Sakra (the king of the gods), Brahma, Mara, countless heavenly sons, and all the heavenly beings of Suddhavasa, surrounded by them, arrived at the city of Bhagita, and roared like a great lion, saying: 『Only in my Dharma are there true Sramanas (ascetics) and Brahmanas (priests), all dharmas are impermanent, without self, Nirvana is peaceful, and free from all faults. If it is said that other dharmas also have Sramanas and Brahmanas, with permanence, self, and Nirvana, that is impossible.』 At that time, countless beings aroused the mind of Anuttara-samyak-sambodhi (supreme enlightenment). Then, the six teachers said to each other: 『If there are really no Sramanas and Brahmanas in our Dharma, how can we receive offerings from the world?』 Therefore, the six teachers gathered again and went to Vaisali. 『Good man! Once, I was staying in the Ambara Grove in Vaisali. At that time, the Ambara woman knew I was there and wanted to come to see me. At that time, I told the Bhikkhus: 『You should contemplate the mindfulness, cultivate wisdom well, and with what you cultivate, do not let your mind be lax. What is called contemplating the mindfulness? If a Bhikkhu observes his own body, he does not see a self or what belongs to self. Observing the external body and the internal and external body, he does not see a self or what belongs to self. Observing feelings, mind, and dharmas is also the same.』
如是，是名念處。云何名為修習智慧？若有比丘真實而見苦集滅道，是名比丘修習智慧。云何名為心不放逸？若有比丘唸佛、念法、念僧、念戒、念舍、念天，是名比丘心不放逸。』時庵羅女即至我所，頭面作禮，右繞三匝，脩敬已畢，卻坐一面。善男子！我于爾時為庵羅女如應說法，是女聞已，發阿耨多羅三藐三菩提心。時彼城中有梨車子其數五百來至我所，頭面作禮，右繞三匝，脩敬已畢，卻坐一面。我時復為諸梨車子如應說法：『諸善男子，夫放逸者有五事果。何等為五？一者不得自在財利、二者惡名流佈于外、三者不樂慧施窮乏、四者不樂見於四眾、五者不得諸天之身。諸善男子，因不放逸，能生世法、出世間法。若有欲得阿耨多羅三藐三菩提者，應當勤修不放逸法。夫放逸者，復有十三果報。何等十三？一者樂為世間作業、二者樂說無益之言、三者常樂久寢睡眠、四者樂說世間之事、五者常樂親近惡友、六者常懈怠懶惰、七者常為他人所輕、八者雖有所聞尋復忘失、九者樂處邊地、十者不能調伏諸根、十一者食不知足、十二者不樂空寂、十三者所見不正，是名十三。善男子！夫放逸者，雖得近佛及佛弟子，猶故為遠。』諸梨車子言：『我等自知是放逸人。何以故？如其我等不放逸者，如來法王當出我土。』
時大會中有婆羅門子，名曰無勝，語諸梨車子：『善哉，善哉！如汝所言，頻婆娑羅王已獲大利。如來世尊出其國土，猶如大池生妙蓮花、雖生在水，水不能污。諸梨車子！佛亦如是，雖生彼國，不為世法之所滯礙。諸佛世尊無出無入，為眾生故出現於世，不為世法之所滯礙。仁等自迷耽荒五欲，不知親近往如來所，是故名為放逸之人。非佛出於摩伽陀國名放逸也。何以故？如來世尊猶彼日月，非為一人、二人出世。』時諸梨車聞是語已，尋發阿耨多羅三藐三菩提心，復作是言：『善哉，善哉！無勝童子！快說如是善妙之言。』時諸梨車，各各脫身所著一衣，以施無勝。無勝受已，轉以奉我，復作是言：『世尊！我從梨車得是衣物，惟愿如來，哀愍眾生，受我所獻。』我于爾時，愍彼無勝，即為納受。時諸梨車同時合掌，作如是言：『惟愿如來，於此土地一時安居，受我微供。』我時默然受梨車請。
「是時六師聞是事已，師宗相與，詣波羅㮏城。爾時我復往波羅㮏住波羅河邊。時波羅㮏有長者子，名曰寶稱，耽荒五欲，不知非常，以我到故，自然而得白骨觀法，見其殿舍宮人婇女悉為白骨，心生怖懼，如刀毒蛇、如賊如火，即出其舍，來詣我所，隨路而言：『瞿曇沙門！我今如為賊所追逐，甚大怖懼，愿見救
【現代漢語翻譯】 現代漢語譯本：當時大會中有一位婆羅門子，名叫無勝，他對各位梨車子說：『太好了，太好了！正如你們所說，頻婆娑羅王已經獲得了巨大的利益。如來世尊出現在他的國土，就像大池中生長出美妙的蓮花，雖然生長在水中，卻不會被水污染。各位梨車子！佛也是如此，雖然出生在那個國家，卻不會被世俗的法則所束縛。諸佛世尊沒有出現也沒有消失，爲了眾生的緣故才出現在世間，不會被世俗的法則所束縛。你們自己迷惑沉溺於五欲之中，不知道親近前往如來所在之處，所以被稱為放逸之人。不是因為佛出現在摩伽陀國才叫放逸。為什麼呢？如來世尊就像太陽和月亮，不是爲了一個人、兩個人而出現於世。』當時各位梨車子聽了這些話后，隨即發起了阿耨多羅三藐三菩提心（無上正等正覺之心），又說道：『太好了，太好了！無勝童子！你說的這些話真是太好了。』當時各位梨車子，各自脫下身上穿的一件衣服，送給無勝。無勝接受后，又轉獻給我，並說道：『世尊！我從梨車子那裡得到這些衣物，只希望如來，憐憫眾生，接受我所獻上的。』我當時，憐憫無勝，就接受了。當時各位梨車子同時合掌，說道：『只希望如來，在這個地方暫時安住，接受我們微薄的供養。』我當時默然接受了梨車子的請求。 當時六師（外道六位導師）聽到這件事後，他們的師徒互相商議，前往波羅㮏城。當時我又前往波羅㮏，住在波羅河邊。當時波羅㮏有一位長者子，名叫寶稱，沉溺於五欲之中，不知道世事無常，因為我的到來，自然而然地獲得了白骨觀法，看到他的殿堂、宮女、侍女都變成了白骨，心中感到恐懼，如同刀、毒蛇、強盜、火一樣，立即走出他的住所，來到我這裡，一邊走一邊說：『瞿曇沙門（釋迦牟尼的稱謂）！我現在就像被強盜追趕一樣，非常恐懼，希望您能救我。』
【English Translation】 English version: At that time, in the assembly, there was a Brahmin youth named Avijaya, who said to the Licchavis: 『Excellent, excellent! As you have said, King Bimbisara has obtained great benefit. The Tathagata, the World Honored One, appeared in his kingdom, like a wonderful lotus flower growing in a great pond; although it grows in water, it is not defiled by the water. O Licchavis! The Buddha is also like this; although born in that country, he is not hindered by worldly laws. The Buddhas, the World Honored Ones, neither appear nor disappear; for the sake of sentient beings, they appear in the world, and are not hindered by worldly laws. You yourselves are deluded and indulge in the five desires, not knowing to approach the Tathagata; therefore, you are called negligent people. It is not because the Buddha appeared in Magadha that it is called negligence. Why is that? The Tathagata, the World Honored One, is like the sun and moon; he does not appear in the world for one or two people.』 When the Licchavis heard these words, they immediately generated the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, complete, and perfect enlightenment), and said again: 『Excellent, excellent! Avijaya, the youth! You have spoken such excellent and wonderful words.』 Then, each of the Licchavis took off one garment they were wearing and offered it to Avijaya. Avijaya received it and then offered it to me, saying: 『World Honored One! I received these garments from the Licchavis; I only wish that the Tathagata, out of compassion for sentient beings, would accept what I have offered.』 At that time, I, out of compassion for Avijaya, accepted it. Then, the Licchavis, at the same time, joined their palms and said: 『We only wish that the Tathagata would reside in this land for a while and accept our humble offerings.』 At that time, I silently accepted the Licchavis』 request. At that time, the six teachers (the six heretical teachers) heard about this matter, and their disciples discussed it together and went to the city of Varanasi. At that time, I also went to Varanasi and stayed by the bank of the river Varana. At that time, there was a son of a wealthy man in Varanasi named Ratnakara, who indulged in the five desires and did not know impermanence. Because of my arrival, he naturally obtained the contemplation of white bones, and saw that his palaces, palace women, and maids had all turned into white bones. His heart was filled with fear, like knives, poisonous snakes, robbers, and fire. He immediately left his residence and came to me, saying as he walked: 『Shramana Gautama (a title for Shakyamuni)! I am now like someone being chased by robbers, and I am very afraid. I hope you can save me.』
濟。』佛言：『善男子！佛法眾僧，安隱無懼。』長者子言：『若三寶中無所畏者，我今亦當得無所畏。』我即聽其出家為道。時長者子，復有同友其數五十，遙聞寶稱厭欲出家，即共和順，相與出家。六師聞已，展轉復詣瞻婆大城。
「時瞻婆大國一切人民悉共奉事六師之徒，初未曾聞佛、法、僧名，多有諸人作極惡業。我于爾時為眾生故，往瞻婆城。時彼城中有大長者，無有繼嗣，供事六師，以求子息，其後不久，婦則懷妊。長者知已，往六師所，歡喜而言：『我婦懷妊，男耶？女耶？』六師答言：『生必是女。』長者聞已，心生愁惱。復有知識來謂長者：『何故愁惱乃如是耶？』長者答言：『我婦懷妊未知男女，故問六師，六師見語，如我相法，生必是女。我聞是語，自惟年老，財富無量，如其非男，無所付囑，是故我愁。』知識復言：『汝無智慧，先不聞耶，優樓頻螺迦葉兄弟為誰弟子？佛耶？六師耶？六師若是一切智者，迦葉何故舍之不事，為佛弟子？又舍利弗、目犍連等及諸國王頻婆娑羅等，諸王夫人、末利夫人等，諸國長者須達多等，如是諸人非佛弟子耶？曠野鬼神、阿阇世王、護財醉象，鴦掘魔羅噁心熾盛欲害其母，如是等輩，斯非如來所調伏耶？長者！如來世尊於一切法知見無礙，故名為佛
【現代漢語翻譯】 現代漢語譯本：『濟。』佛說：『善男子！佛法僧三寶，安穩無懼。』長者子說：『如果三寶中沒有恐懼，我現在也應當能夠得到無所畏懼。』我便允許他出家修行。當時，這位長者子還有五十位朋友，他們遠遠聽到寶稱厭倦世俗想要出家，便都一起順從，相繼出家。六師聽到后，輾轉又來到瞻婆大城。 當時瞻婆大國的所有人民都共同供奉六師的徒眾，起初從未聽聞過佛、法、僧的名號，很多人造作極惡的業。我當時爲了眾生的緣故，前往瞻婆城。當時城中有一位大長者，沒有後代，供奉六師，以求子嗣，不久之後，他的妻子就懷孕了。長者知道后，前往六師那裡，歡喜地說：『我的妻子懷孕了，是男孩呢？還是女孩呢？』六師回答說：『生下來必定是女孩。』長者聽了，心中生起憂愁煩惱。又有朋友來問長者：『你為什麼如此憂愁煩惱呢？』長者回答說：『我的妻子懷孕了，不知道是男是女，所以去問六師，六師根據我的相貌說，生下來必定是女孩。我聽到這話，自己想到年老了，財富無數，如果不是男孩，就沒有人可以託付，所以我才憂愁。』朋友又說：『你沒有智慧，難道沒有聽說過嗎？優樓頻螺迦葉（Uruvilva-Kasyapa）兄弟是哪位弟子的？是佛的弟子？還是六師的弟子？如果六師是一切智者，迦葉為什麼捨棄他們而不侍奉，反而成為佛的弟子？還有舍利弗（Sariputra）、目犍連（Maudgalyayana）等以及諸位國王頻婆娑羅（Bimbisara）等，諸位王后、末利夫人（Mallika）等，諸國長者須達多（Sudatta）等，這些人難道不是佛的弟子嗎？曠野鬼神、阿阇世王（Ajatasatru）、護財醉象，鴦掘魔羅（Angulimala）噁心熾盛想要殺害他的母親，這些人難道不是如來所調伏的嗎？長者！如來世尊對於一切法知見沒有障礙，所以稱為佛。』
【English Translation】 English version: 『Help.』 The Buddha said, 『Good man! The Buddha, Dharma, and Sangha are secure and without fear.』 The elder's son said, 『If there is no fear in the Three Jewels, I should also be able to attain fearlessness.』 I then allowed him to leave home and practice the Way. At that time, this elder's son had fifty friends who, upon hearing that Bao Cheng was weary of worldly desires and wanted to leave home, all followed suit and left home together. The six teachers, upon hearing this, traveled to the great city of Champa. At that time, all the people of the great kingdom of Champa were devoted to the followers of the six teachers, having never heard of the names of the Buddha, Dharma, and Sangha. Many people committed extremely evil deeds. At that time, for the sake of all beings, I went to the city of Champa. In that city, there was a great elder who had no heir and who served the six teachers in order to have a child. Not long after, his wife became pregnant. The elder, upon learning this, went to the six teachers and joyfully said, 『My wife is pregnant, is it a boy or a girl?』 The six teachers replied, 『It will certainly be a girl.』 Upon hearing this, the elder became worried and distressed. A friend came to ask the elder, 『Why are you so worried and distressed?』 The elder replied, 『My wife is pregnant, and I do not know if it is a boy or a girl, so I asked the six teachers. The six teachers, based on my appearance, said that it would certainly be a girl. Upon hearing this, I thought to myself that I am old and have boundless wealth, and if it is not a boy, there will be no one to entrust it to, so I am worried.』 The friend then said, 『You are not wise. Have you not heard that the brothers Uruvilva-Kasyapa, who are they disciples of? Are they disciples of the Buddha or the six teachers? If the six teachers are all-knowing, why did Kasyapa abandon them and not serve them, but instead become a disciple of the Buddha? Also, Sariputra, Maudgalyayana, and the kings such as Bimbisara, the queens, Mallika, and the elders of various countries such as Sudatta, are these people not disciples of the Buddha? The wild ghosts and spirits, King Ajatasatru, the drunken elephant guarding wealth, Angulimala, who had an evil mind and wanted to kill his mother, are these not those who were tamed by the Tathagata? Elder! The Tathagata, the World Honored One, has unobstructed knowledge and vision of all dharmas, therefore he is called Buddha.』
。發言無二，故名如來。斷煩惱故，名阿羅訶。世尊所說終無有二。六師不爾，云何可信？如來今者近在此住，若欲實知，當詣佛所。』爾時長者即與是人來詣我所，頭面作禮，右繞三匝，合掌長跪，而作是言：『世尊于諸眾生平等無二，怨親一相。我為愛結之所繫縛，于怨親中未能無二。我今欲問如來世事，深自愧懼未敢發言。世尊！我婦懷妊，六師相言生必是女，是事云何？』佛言：『長者！汝婦懷妊，是男無疑。其兒生已，福德無比。』爾時長者聞我語已，生大歡喜，便退還家。爾時六師，聞我玄記，生者必男，有大福德。心生嫉妒，以庵羅果和合毒藥，持往其家，語長者言：『快哉，瞿曇善說其相，汝婦臨月可服此藥，服此藥已，兒則端正，產者無患。』長者歡喜受其毒藥，與婦令服，服已尋死。六師歡喜，周遍城市高聲唱言：『沙門瞿曇記彼長者婦當生男，其兒福德天下無勝；今兒未生，母已喪命。』爾時長者復於我所生不信心，即依世法，殯殮棺蓋送至城外，多積乾薪，以火焚之。我以道眼，明見此事，顧命阿難，取我衣來吾欲往彼，摧滅邪見。
「時毗沙門天告摩尼跋陀大將而作是言：『如來今欲詣彼冢間，卿可速往平治掃灑，安師子座，求妙花香，莊嚴其地。』爾時六師遙見我往，各相謂言：
【現代漢語翻譯】 現代漢語譯本：『言語沒有虛妄，所以名為如來（Tathagata）。斷除煩惱的緣故，名為阿羅訶（Arhat）。世尊所說的話最終不會有二義。六師（指當時六個外道宗派的領袖）不是這樣，怎麼能相信他們呢？如來現在就住在這裡附近，如果想要真正瞭解，應當去佛陀那裡。』當時，那位長者就和這個人一起來到我這裡，向我頂禮，右繞三圈，合掌長跪，然後說道：『世尊對於一切眾生平等無二，對待怨敵和親人都是一樣的。我因為被愛慾的束縛，對於怨敵和親人還不能做到沒有分別。我現在想向如來請教一些世俗的事情，內心深感慚愧和畏懼，不敢輕易開口。世尊！我的妻子懷孕了，六師都說生的一定是女孩，這件事是怎麼回事呢？』佛陀說：『長者！你的妻子懷的肯定是男孩，毫無疑問。這個孩子出生后，福德將無比殊勝。』當時，長者聽了我的話后，非常高興，就退回了家。當時，六師聽到我預言說，生的一定是男孩，而且有大福德，心中生起嫉妒，就用庵羅果（一種水果）混合毒藥，帶到長者家，對長者說：『太好了，瞿曇（Gautama，佛陀的姓）很會看相，你的妻子快要臨盆了，可以服用這個藥，服下這個藥后，孩子就會端正，產婦也不會有危險。』長者很高興地接受了毒藥，讓妻子服下，妻子服下後立刻就死了。六師很高興，在城市裡到處高聲宣揚說：『沙門瞿曇預言那位長者的妻子會生男孩，而且這個孩子的福德天下無雙；現在孩子還沒出生，母親就已經喪命了。』當時，長者對我又產生了不信任，就按照世俗的禮儀，把屍體裝入棺材，送到城外，堆積了許多幹柴，用火焚燒。我用道眼清楚地看到了這件事，就告訴阿難，拿我的衣服來，我要去那裡，摧毀他們的邪見。 這時，毗沙門天（Vaisravana，佛教的護法神）告訴摩尼跋陀大將（Manibhadra，夜叉神將）說：『如來現在要去那個墳地，你快去把那裡平整打掃乾淨，安放獅子座，尋找美妙的花香，來莊嚴那個地方。』當時，六師遠遠地看到我來了，就互相說道：
【English Translation】 English version: 『Speech is without duality, therefore named Tathagata (Thus Come One). Because of the cutting off of afflictions, named Arhat (Worthy One). What the World Honored One says ultimately has no duality. The six teachers (referring to the leaders of six contemporary heterodox schools) are not like this, how can they be believed? The Tathagata is now dwelling nearby, if you wish to truly know, you should go to the Buddha.』 At that time, the elder, together with this person, came to where I was, bowed their heads to the ground, circumambulated me three times to the right, joined their palms, knelt down, and said: 『World Honored One, towards all beings you are equal and without duality, treating enemies and relatives the same. I am bound by the knot of love, and cannot yet be without duality towards enemies and relatives. I now wish to ask the Tathagata about worldly matters, and feel deeply ashamed and fearful, not daring to speak easily. World Honored One! My wife is pregnant, and the six teachers all say that she will surely give birth to a girl, how is this matter?』 The Buddha said: 『Elder! Your wife is undoubtedly pregnant with a boy. When this child is born, his blessings will be incomparable.』 At that time, the elder, having heard my words, was very happy, and then returned home. At that time, the six teachers, having heard my prediction that she would surely give birth to a boy, and that he would have great blessings, became jealous, and mixed poison with amra fruit (a type of fruit), and brought it to the elder』s house, saying to the elder: 『Excellent, Gautama (Buddha's family name) is good at reading signs, your wife is about to give birth, she can take this medicine, after taking this medicine, the child will be handsome, and the mother will have no problems.』 The elder happily accepted the poison, and had his wife take it, and after taking it, she died immediately. The six teachers were very happy, and loudly proclaimed throughout the city: 『The Shramana Gautama predicted that the elder』s wife would give birth to a boy, and that this child』s blessings would be unmatched in the world; now the child has not yet been born, and the mother has already lost her life.』 At that time, the elder again lost faith in me, and according to worldly customs, put the corpse in a coffin, sent it outside the city, piled up a lot of dry firewood, and burned it with fire. I, with my divine eye, clearly saw this matter, and told Ananda, bring my robe, I want to go there, and destroy their wrong views. At this time, Vaisravana (a guardian deity in Buddhism) told the great general Manibhadra (a Yaksha general): 『The Tathagata now wishes to go to that graveyard, you should quickly go and level and sweep it clean, place a lion seat, seek wonderful flowers and incense, to adorn that place.』 At that time, the six teachers, seeing me coming from afar, said to each other:
『瞿曇沙門至此冢間，欲啖肉耶？』是時多有未得法眼諸優婆塞，各懷差愧，而白我言：『彼婦已死，愿不須往。』爾時阿難語眾人言：『且待須臾，如來不久當廣開闡諸佛境界。』我時到已，坐師子座，長者難言：『所言無二，可名世尊。母已終亡，云何生子？』我言：『長者！卿于爾時，都不見問，母命修短；但問所懷，為是男女？諸佛如來發言無二，是故當知，定必得子。』是時死屍，火燒腹裂，子從中出，端坐火中，猶如鴛鴦，處蓮花臺。六師見已，復作是言：『妖哉瞿曇，善為幻術。』長者見已，心復歡喜，呵責六師：『若言幻者，汝何不作？』我于爾時尋告耆婆：『汝往火中，抱是兒來。』耆婆欲往，六師前牽，語耆婆言：『瞿曇沙門所作幻術，未必常爾，或能不能，如其不能，脫相燒害。汝今云何信受其言？』耆婆答言：『如來使入阿鼻地獄，所有猛火尚不能燒，況世間火？』爾時耆婆前入火聚，猶入清涼大河水中，抱持是兒，還詣我所，授兒與我。我受兒已，告長者言：『一切眾生，壽命不定，如水上泡。眾生若有殷重業果，火不能燒，毒不能害。是兒業果，非我所作。』時長者言：『善哉，世尊！是兒若得盡其天命，惟愿如來為立名字。』佛言：『長者！是兒生於猛火之中，火名樹提，應名樹提。
【現代漢語翻譯】 現代漢語譯本：『這位喬達摩沙門來到這墳地，是想吃肉嗎？』當時有很多沒有獲得法眼的優婆塞（在家男信徒），都感到慚愧，對我說：『那個婦人已經死了，您不必去了。』那時阿難對眾人說：『請稍等片刻，如來不久將廣開闡述諸佛的境界。』我到達后，坐在獅子座上，長者質問道：『您說無二，可以被稱為世尊。母親已經去世，怎麼會生孩子呢？』我說：『長者！你當時根本沒有問母親的壽命長短，只是問她懷的是男孩還是女孩？諸佛如來說話不會有二義，所以應當知道，必定會生孩子。』這時，屍體被火燒得腹部裂開，孩子從裡面出來，端坐在火中，就像鴛鴦一樣，處在蓮花臺上。六師（外道六師）看到后，又說：『喬達摩真是妖妄，擅長幻術。』長者看到后，心中歡喜，呵斥六師說：『如果說是幻術，你們為什麼不做？』我當時就告訴耆婆（名醫）：『你到火中，把這個孩子抱來。』耆婆想要去，六師上前拉住他，對耆婆說：『喬達摩沙門所作的幻術，未必總是這樣，或許不能成功，如果不能成功，恐怕會被燒傷。你現在怎麼能相信他的話呢？』耆婆回答說：『如來即使讓我進入阿鼻地獄，那裡的猛火都不能燒傷我，何況世間的火？』當時耆婆進入火堆，就像進入清涼的大河水中一樣，抱起那個孩子，回到我這裡，把孩子交給我。我接過孩子后，告訴長者說：『一切眾生的壽命都是不確定的，就像水上的泡沫一樣。眾生如果有深重的業果，火不能燒，毒不能害。這個孩子的業果，不是我所做的。』當時長者說：『太好了，世尊！如果這個孩子能夠活到天年，希望如來為他取個名字。』佛說：『長者！這個孩子生於猛火之中，火的名字叫樹提，應該叫他樹提。』 English version: 'Does this Śramaṇa Gautama (ascetic Gautama) come to this cemetery to eat meat?' At that time, many Upāsakas (lay male followers) who had not attained the Dharma Eye felt ashamed and said to me, 'That woman is already dead, you don't need to go.' Then Ānanda (Buddha's attendant) said to the crowd, 'Please wait a moment, the Tathāgata (Buddha) will soon widely expound the realms of all Buddhas.' When I arrived, I sat on the lion seat, and the elder questioned, 'You say there is no duality, and can be called the World Honored One. The mother has already passed away, how can a child be born?' I said, 'Elder! At that time, you did not ask about the mother's lifespan, but only asked whether she was carrying a boy or a girl? The words of the Tathāgatas do not have duality, therefore you should know that a child will definitely be born.' At that time, the corpse was burned by the fire, its abdomen split open, and a child came out from within, sitting upright in the fire, like a mandarin duck, on a lotus platform. The six teachers (Six heretical teachers) saw this and said again, 'Gautama is truly a sorcerer, skilled in illusions.' The elder, seeing this, was delighted and rebuked the six teachers, 'If it is an illusion, why don't you do it?' At that time, I immediately told Jīvaka (a famous physician), 'Go into the fire and bring this child here.' Jīvaka wanted to go, but the six teachers pulled him back, saying to Jīvaka, 'The illusions performed by Śramaṇa Gautama are not always like this, perhaps they will not succeed, and if they do not succeed, you might be burned. How can you believe his words now?' Jīvaka replied, 'Even if the Tathāgata were to send me to Avīci Hell, the fierce flames there could not burn me, let alone worldly fire?' At that time, Jīvaka entered the fire, as if entering a cool great river, and held the child, returning to me and handing the child to me. After receiving the child, I told the elder, 'The lifespans of all beings are uncertain, like bubbles on water. If beings have deep karmic consequences, fire cannot burn them, and poison cannot harm them. This child's karmic consequence is not something I have done.' At that time, the elder said, 'Excellent, World Honored One! If this child can live out his natural lifespan, I hope the Tathāgata will give him a name.' The Buddha said, 'Elder! This child was born in the midst of fierce fire, and the name of the fire is Śutī, he should be named Śutī.'
【English Translation】 'Does this Śramaṇa Gautama come to this cemetery to eat meat?' At that time, many Upāsakas who had not attained the Dharma Eye felt ashamed and said to me, 'That woman is already dead, you don't need to go.' Then Ānanda said to the crowd, 'Please wait a moment, the Tathāgata will soon widely expound the realms of all Buddhas.' When I arrived, I sat on the lion seat, and the elder questioned, 'You say there is no duality, and can be called the World Honored One. The mother has already passed away, how can a child be born?' I said, 'Elder! At that time, you did not ask about the mother's lifespan, but only asked whether she was carrying a boy or a girl? The words of the Tathāgatas do not have duality, therefore you should know that a child will definitely be born.' At that time, the corpse was burned by the fire, its abdomen split open, and a child came out from within, sitting upright in the fire, like a mandarin duck, on a lotus platform. The six teachers saw this and said again, 'Gautama is truly a sorcerer, skilled in illusions.' The elder, seeing this, was delighted and rebuked the six teachers, 'If it is an illusion, why don't you do it?' At that time, I immediately told Jīvaka, 'Go into the fire and bring this child here.' Jīvaka wanted to go, but the six teachers pulled him back, saying to Jīvaka, 'The illusions performed by Śramaṇa Gautama are not always like this, perhaps they will not succeed, and if they do not succeed, you might be burned. How can you believe his words now?' Jīvaka replied, 'Even if the Tathāgata were to send me to Avīci Hell, the fierce flames there could not burn me, let alone worldly fire?' At that time, Jīvaka entered the fire, as if entering a cool great river, and held the child, returning to me and handing the child to me. After receiving the child, I told the elder, 'The lifespans of all beings are uncertain, like bubbles on water. If beings have deep karmic consequences, fire cannot burn them, and poison cannot harm them. This child's karmic consequence is not something I have done.' At that time, the elder said, 'Excellent, World Honored One! If this child can live out his natural lifespan, I hope the Tathāgata will give him a name.' The Buddha said, 'Elder! This child was born in the midst of fierce fire, and the name of the fire is Śutī, he should be named Śutī.'
』爾時會中見我神化，無量眾生髮阿耨多羅三藐三菩提心。
「爾時六師周遍六城不得停足，慚愧低頭，復來至此拘尸那城。既至此已，唱如是言：『諸人當知，沙門瞿曇是大幻師，誑惑天下，遍六大城。譬如幻師幻作四兵，所謂車兵、馬兵、象兵、步兵。又復幻作種種瓔珞、城郭宮宅、河池樹木。沙門瞿曇亦復如是，幻作王身。為說法故，或作沙門身、婆羅門身、男身、女身、小身、大身，或作畜生、鬼神之身，或說無常、或說有常，或時說苦、或時說樂，或說有我、或說無我、或說有凈、或說無凈、或時說有、或時說無，所為虛妄，故名為幻。譬如因子，隨子得果，瞿曇沙門，亦復如是。摩耶所生母既是幻，子不得非。沙門瞿曇無實知見，諸婆羅門經年積歲修習苦行、護持禁戒，尚言未有真實知見。何況瞿曇年少學淺，不修苦行，云何而有真實知見？若能具滿七年苦行，見猶不多，況所修習不滿六年？愚人無智，信受其教，如大幻師誑惑愚者，沙門瞿曇，亦復如是。』善男子！如是六師，於此城中大為眾生增長邪見。
「善男子！我見是事心生憐愍，以其神力，請召十方諸大菩薩，雲集此林，周匝彌滿四十由延，今於此中大師子吼。善男子！雖于空處多有所說，則不得名師子吼也。於此智人大眾之中
【現代漢語翻譯】 現代漢語譯本：當時，法會中的眾生看到我所顯現的神通變化，無量的眾生都發起了無上正等正覺的心。 當時，六師（指當時六個著名的外道宗派的領袖）在六大城市中四處奔走，無處立足，感到慚愧，低著頭，又來到這拘尸那城。到了這裡之後，他們宣揚說：『諸位應當知道，沙門瞿曇（釋迦牟尼佛）是個大幻術師，他欺騙迷惑天下人，走遍六大城市。譬如幻術師能變出四種軍隊，即車兵、馬兵、象兵、步兵。又能變出各種瓔珞、城郭宮殿、河流池塘、樹木。沙門瞿曇也像這樣，變現出國王的身體。爲了說法，有時變現成沙門身、婆羅門身、男子身、女子身、小身、大身，有時變現成畜生、鬼神的身形，有時說無常，有時說有常，有時說苦，有時說樂，有時說有我，有時說無我，有時說清凈，有時說不清凈，有時說有，有時說無，所說的一切都是虛妄的，所以稱為幻術。譬如種子，隨著種子會得到果實，沙門瞿曇也是這樣。他的母親摩耶（釋迦牟尼佛的生母）所生是幻化的，那麼兒子也不可能是真實的。沙門瞿曇沒有真實的知見，那些婆羅門（古印度祭司階層）經過多年修行苦行、持守戒律，尚且說沒有真實的知見。何況瞿曇年紀輕輕，學識淺薄，不修苦行，怎麼會有真實的知見呢？如果能圓滿七年的苦行，所見都還不多，何況他所修習的還不到六年？愚蠢無知的人，相信他的教導，就像大幻術師欺騙迷惑愚笨的人一樣，沙門瞿曇也是這樣。』善男子！這些六師，在這城中大大地增長了眾生的邪見。 善男子！我看到這些事情，心中生起憐憫，用我的神通力量，請來十方諸大菩薩，聚集在這片樹林中，周圍瀰漫四十由旬（古印度長度單位），現在我在這裡發出大師子吼。善男子！即使在空曠的地方說了很多，也不能稱為師子吼。在這有智慧的大眾之中
【English Translation】 English version: At that time, the beings in the assembly, seeing my divine transformations, countless beings generated the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment). At that time, the six teachers (leaders of six prominent heterodox schools) wandered through the six great cities, finding no place to rest, feeling ashamed, and with their heads lowered, they came again to this city of Kushinagar. Having arrived here, they proclaimed: 『You should know that the Shramana Gautama (Shakyamuni Buddha) is a great illusionist, deceiving and bewildering the world, traveling throughout the six great cities. For example, an illusionist can conjure four kinds of troops, namely chariots, horses, elephants, and infantry. He can also conjure various necklaces, city walls, palaces, rivers, ponds, and trees. Shramana Gautama is also like this, manifesting the body of a king. For the sake of teaching the Dharma, he sometimes manifests as a Shramana, a Brahmin, a man, a woman, a small body, a large body, sometimes as an animal, a ghost, or a spirit. Sometimes he speaks of impermanence, sometimes of permanence, sometimes of suffering, sometimes of happiness, sometimes of a self, sometimes of no-self, sometimes of purity, sometimes of impurity, sometimes of existence, sometimes of non-existence. All that he says is false, therefore it is called illusion. Just as a seed produces a fruit, Shramana Gautama is also like that. Since his mother Maya (Shakyamuni Buddha's mother) was born of illusion, then the son cannot be real. Shramana Gautama has no real knowledge or insight. Those Brahmins (ancient Indian priestly class) who have practiced asceticism and upheld precepts for many years still say they have not attained true knowledge. How much less so Gautama, who is young, has shallow learning, and does not practice asceticism, how could he have true knowledge? If one could complete seven years of ascetic practice, what one sees would still be little, how much less so when he has practiced for less than six years? Foolish and ignorant people believe his teachings, just as a great illusionist deceives and bewilders the foolish, Shramana Gautama is also like that.』 Good man! These six teachers, in this city, greatly increase the wrong views of beings. Good man! Seeing these things, I felt compassion in my heart. With my divine power, I invited the great Bodhisattvas of the ten directions to gather in this forest, which is filled for forty yojanas (an ancient Indian unit of distance) around. Now, I will roar the great lion's roar here. Good man! Even if one speaks much in an empty place, it cannot be called a lion's roar. In this great assembly of wise people
，真得名為大師子吼。師子吼者，說一切法，悉無常、苦、無我、不凈，惟說如來常樂我凈。
「爾時六師復作是言：『若瞿曇有我，我亦有我。所言我者，見者名我。瞿曇！譬如有人向中見物，我亦如是。向喻于眼，見者喻我。』佛告六師：『若言見者名我，是義不然。何以故？汝所引喻，因向見者，人在一向，六根俱用。若定有我，因眼見者，何不如彼一根之中俱伺諸塵？若一根中不能一時聞見六塵，當知無我。所引向喻，雖經百年，見者因之所見無異。眼根若爾，年邁根熟亦應無異，人向異故見內見外。眼根若爾，亦應內外一時俱見。若不見者，云何有我？』六師復言：『瞿曇！若無我者，誰能見耶？』佛言：『有色有明，有心有眼，是四和合，故名為見。是中實無見者、受者。眾生顛倒，言有見者，及以受者。以是義故，一切眾生所見顛倒，諸佛菩薩所見真實。六師！若言色是我者，是亦不然。何以故？色實非我。色若是我，不應而得醜陋形貌，何故復有四姓差別，悉不一種婆羅門耶？何故屬他，不得自在？諸根缺陋，生不具足？何故不作諸天之身？而受地獄畜生餓鬼種種諸身？若不能得，隨意作者，當知必定無有我也。以無我故名為無常，無常故苦，苦故為空，空故顛倒，以顛倒故一切眾生輪轉生死
【現代漢語翻譯】 現代漢語譯本：這才是真正被稱為大師子吼。所謂師子吼，就是說一切法都是無常、苦、無我、不凈的，唯獨宣說如來是常、樂、我、凈的。 當時六師又這樣說：『如果喬達摩有我，那麼我也有我。所謂我，就是能見者稱為我。喬達摩！譬如有人向著某個方向看見東西，我的情況也是這樣。方向比喻為眼睛，能見者比喻為我。』佛陀告訴六師：『如果說能見者稱為我，這個道理是不對的。為什麼呢？你們所引用的比喻，是因為方向才能看見東西，人在一個方向，六根同時使用。如果真的有我，因為眼睛能看見東西，為什麼不像其他一根根器官一樣同時感知各種塵境？如果一根器官不能同時聽到看到六塵，應當知道沒有我。所引用的方向的比喻，即使經過百年，能見者所見到的東西也沒有不同。如果眼睛是這樣，年老體衰時也應該沒有不同，人因為方向不同而看到內部和外部。如果眼睛是這樣，也應該同時看到內部和外部。如果看不到，怎麼能說有我呢？』六師又說：『喬達摩！如果沒有我，誰能看見呢？』佛陀說：『有色、有光明、有心、有眼，這四者和合，所以稱為見。其中實際上沒有能見者、受者。眾生顛倒，說有能見者和受者。因為這個道理，一切眾生所見都是顛倒的，諸佛菩薩所見才是真實的。六師！如果說色是我，這也是不對的。為什麼呢？色實際上不是我。如果色是我，就不應該有醜陋的形貌，為什麼又有四種姓的差別，都不一樣呢？為什麼屬於他人，不能自在？為什麼諸根殘缺，出生時不健全？為什麼不變成諸天的身體？而要承受地獄、畜生、餓鬼種種身體？如果不能隨意變化，應當知道必定沒有我。因為無我所以稱為無常，因為無常所以是苦，因為苦所以是空，因為空所以是顛倒，因為顛倒所以一切眾生在生死中輪迴。』
【English Translation】 English version: This is truly called the great lion's roar. The lion's roar means to say that all dharmas are impermanent, suffering, without self, and impure, while only proclaiming that the Tathagata is permanent, blissful, self, and pure. At that time, the six teachers again said: 'If Gautama has a self, then I also have a self. What is called self is that which sees is called self. Gautama! For example, if a person sees something in a certain direction, my situation is also like that. The direction is analogous to the eye, and the one who sees is analogous to the self.' The Buddha told the six teachers: 'If you say that the one who sees is called self, this reasoning is not correct. Why? The analogy you have used is that one can see because of the direction, and when a person is in one direction, all six senses are used simultaneously. If there truly is a self, because the eye can see, why is it not like the other senses, simultaneously perceiving all kinds of dust? If one sense cannot simultaneously hear and see the six dusts, it should be known that there is no self. The analogy of direction, even after a hundred years, what the seer sees is no different. If the eye is like this, it should also be no different when one is old and frail, and people see the inside and outside because of different directions. If the eye is like this, it should also see the inside and outside simultaneously. If it cannot see, how can there be a self?' The six teachers again said: 'Gautama! If there is no self, who can see?' The Buddha said: 'There is form, there is light, there is mind, and there is the eye. These four combine, and therefore it is called seeing. In reality, there is no seer or receiver. Sentient beings are deluded, saying there is a seer and a receiver. Because of this reason, what all sentient beings see is deluded, and what the Buddhas and Bodhisattvas see is real. Six teachers! If you say that form is the self, this is also not correct. Why? Form is actually not the self. If form were the self, it should not have an ugly appearance, why are there differences in the four castes, and why are they all different? Why does it belong to others and not have freedom? Why are the senses defective, and why are they born incomplete? Why not transform into the bodies of the devas? Why endure the various bodies of hell, animals, and hungry ghosts? If one cannot transform at will, it should be known that there is definitely no self. Because there is no self, it is called impermanent; because it is impermanent, it is suffering; because it is suffering, it is empty; because it is empty, it is deluded; and because it is deluded, all sentient beings revolve in the cycle of birth and death.'
，受想行識亦復如是。六師！如來世尊永斷色縛乃至識縛，是故名為常樂我凈。複次色者即是因緣，若因緣者則名無我，若無我者名為苦空。如來之身非是因緣，非因緣故則名有我，若有我者即常樂凈。』
「六師復言：『瞿曇！色亦非我，乃至識亦非我。我者遍一切處，猶如虛空。』佛言：『若遍有者，則不應言，我初不見。若初不見，則知是見本無今有，若本無今有，是名無常。若無常者，云何言遍？若遍有者，五道之中應具有身，若有身者應各受報，若各受報，云何而言轉受人天？汝言遍者，一耶？多耶？我若一者，則無父子、怨親中人；我若多者，一切眾生所有五根悉應平等，所有業慧亦應如是。若如是者，云何說言根有具足、不具足者？善業、惡業、愚智差別？』『瞿曇！眾生我者，無有邊際。法與非法，則有分齊。眾生修法則得好身，若行非法則得惡身。以是義故，眾生業果不得無差。』
「佛言：『善男子！法與非法若如是者，我則不遍。我若遍者，則應悉到。如其到者，修善之人亦應有惡，行惡之人亦應有善。若不爾者云何言遍？』『瞿曇！譬如一室，然百千燈，各各自明不相妨礙。眾生我者亦復如是，修善行惡不相雜合。』『善男子！汝等若言我如燈者，是義不然。何以故？彼燈之明
【現代漢語翻譯】 現代漢語譯本：『受、想、行、識也是如此。六師啊！如來世尊永遠斷除了色縛乃至識縛，因此被稱為常、樂、我、凈。再者，色即是因緣，若是因緣，則名為無我，若無我，則名為苦、空。如來之身不是因緣，不是因緣的緣故則名為有我，若有我，即是常、樂、凈。』 六師又說：『瞿曇（Gautama，釋迦牟尼的姓）！色也不是我，乃至識也不是我。我遍佈一切處，猶如虛空。』佛說：『如果遍佈一切處，就不應該說，我最初沒有看見。如果最初沒有看見，就知道這種見解是本來沒有現在才有的，如果本來沒有現在才有的，這就叫做無常。如果無常，怎麼能說是遍佈一切處呢？如果遍佈一切處，五道（地獄、餓鬼、畜生、人、天）之中應該都有身體，如果有身體就應該各自承受果報，如果各自承受果報，怎麼能說轉生為人或天呢？你們說的遍佈一切處，是一個還是多個？如果是一個，就沒有父子、怨親、中間人；如果是多個，一切眾生所有的五根（眼、耳、鼻、舌、身）都應該平等，所有的業和智慧也應該如此。如果這樣，怎麼能說根有具足和不具足的差別？善業、惡業、愚笨和智慧的差別？』『瞿曇！眾生的我，沒有邊際。法與非法，則有界限。眾生修法則得到好身體，如果行非法則得到惡身體。因為這個道理，眾生的業果不能沒有差別。』 佛說：『善男子！法與非法如果像你說的這樣，我的我則不是遍佈一切處。我的我如果遍佈一切處，就應該全部到達。如果全部到達，修善的人也應該有惡，行惡的人也應該有善。如果不是這樣，怎麼能說是遍佈一切處呢？』『瞿曇！譬如一個房間，點燃成百上千盞燈，各自明亮互不干擾。眾生的我也像這樣，修善行惡互不混雜。』『善男子！你們如果說我像燈一樣，這個道理不對。為什麼呢？那些燈的光明
【English Translation】 English version: 'Sensation, perception, volition, and consciousness are also like this. Oh Six Teachers! The Tathagata (如來, one of Buddha's titles), the World Honored One, has eternally severed the bonds of form, and even the bonds of consciousness, therefore he is called permanent, blissful, self, and pure. Furthermore, form is conditioned by causes, if it is conditioned by causes, then it is called no-self, if no-self, then it is called suffering and emptiness. The body of the Tathagata is not conditioned by causes, because it is not conditioned by causes, it is called self, if there is self, then it is permanent, blissful, and pure.' The Six Teachers further said: 'Gautama (瞿曇, Shakyamuni's family name)! Form is also not self, and even consciousness is not self. Self pervades all places, like empty space.' The Buddha said: 'If it pervades all places, then it should not be said, I did not see it initially. If it was not seen initially, then it is known that this view is originally non-existent and now exists, if it is originally non-existent and now exists, this is called impermanent. If it is impermanent, how can it be said to be pervasive? If it is pervasive, then among the five paths (hell, hungry ghosts, animals, humans, and gods), there should be bodies, if there are bodies, then each should receive retribution, if each receives retribution, how can it be said to be reborn as humans or gods? The pervasive that you speak of, is it one or many? If it is one, then there would be no father and son, enemies, relatives, or neutral people; if it is many, then all beings' five senses (eyes, ears, nose, tongue, body) should be equal, and all karma and wisdom should also be like this. If it is like this, how can it be said that the senses have completeness and incompleteness? The differences between good karma, bad karma, foolishness, and wisdom?' 'Gautama! The self of beings has no boundaries. Dharma and non-dharma have limits. Beings who cultivate Dharma obtain good bodies, if they practice non-dharma, they obtain bad bodies. Because of this principle, the karmic results of beings cannot be without differences.' The Buddha said: 'Good man! If Dharma and non-dharma are as you say, then my self is not pervasive. If my self is pervasive, then it should reach all. If it reaches all, then those who cultivate good should also have evil, and those who practice evil should also have good. If it is not like this, how can it be said to be pervasive?' 'Gautama! For example, in a room, hundreds and thousands of lamps are lit, each shining brightly without interfering with each other. The self of beings is also like this, cultivating good and practicing evil do not mix.' 'Good man! If you say that the self is like a lamp, this principle is not correct. Why? The light of those lamps
從緣而有，燈增長故，明亦增長。眾生我者則不如是，明從燈出，住在異處。眾生我者不得如是，從身而出，住在異處。彼燈光明與闇共住。何以故？如闇室中然一燈時照則不了，及至多燈乃得明瞭。若初燈破闇，則不須後燈，若須後燈，當知初明與闇共住。』『瞿曇！若無我者，誰作善惡？』
「佛言：『若我作者，云何名常？如其常者，云何而得有時作善、有時作惡？若言有時作善惡者，云何復得言我無邊？若我作者，何故而複習行惡法？如其我是作者、知者，何故生疑眾生無我。以是義故，外道法中，定無有我。若言我者則是如來。何以故？身無邊故，無疑網故，不作不受，故名為常。不生不滅，故名為樂。無煩惱垢，故名為凈。無有十相，故名為空。是故如來常樂我凈，空無諸相。』諸外道言：『若言如來常樂我凈，無相故空。當知瞿曇所說之法則非空也，是故我今當頂戴受持。』爾時外道其數無量，于佛法中信心出家。
「善男子！以是因緣故，我於此娑羅雙樹大師子吼。師子吼者，名大涅槃。善男子！東方雙者，破于無常，獲得于常。乃至北方雙者破于不凈，而得於凈。善男子！此中眾生為雙樹故，護娑羅林，不令外人取其枝葉，斫截破壞。我亦如是，為四法故，令諸弟子護持佛法。何等名
【現代漢語翻譯】 現代漢語譯本：『因緣和合而有，燈火增多，光明也隨之增多。眾生所執著的「我」並非如此，光明從燈發出，卻存在於不同的地方。眾生所執著的「我」不能這樣理解，它從身體發出，卻存在於不同的地方。燈的光明與黑暗共存。為什麼呢？就像在黑暗的房間里點燃一盞燈時，光線並不明顯，直到點燃多盞燈才變得明亮。如果第一盞燈就能驅散黑暗，就不需要後來的燈了，如果需要後來的燈，就說明最初的光明與黑暗是共存的。』 『喬達摩（Gautama，釋迦牟尼的姓）！如果沒有「我」，是誰在行善作惡呢？』 佛陀說：『如果「我」是造作者，怎麼能說是常住不變的呢？如果它是常住不變的，怎麼會有時行善，有時作惡呢？如果說有時行善作惡，又怎麼能說「我」是無邊無際的呢？如果「我」是造作者，為什麼還要學習和實行惡法呢？如果「我」是造作者和知曉者，為什麼還會懷疑眾生無我呢？因為這個道理，外道（指佛教以外的其他宗教或哲學流派）的法中，必定沒有「我」的存在。如果說有「我」，那這個「我」就是如來（Tathagata，佛的稱號）。為什麼呢？因為身體是無邊無際的，沒有疑惑的網羅，不造作也不承受，所以稱為常住。不生不滅，所以稱為快樂。沒有煩惱的污垢，所以稱為清凈。沒有十種表相，所以稱為空。因此，如來是常、樂、我、凈，空無所有表相。』 外道們說：『如果說如來是常、樂、我、凈，因為無相所以是空。那麼，喬達摩所說的法則就不是空，因此我們現在應當頂戴受持。』當時，無數的外道對佛法生起信心，出家修行。 『善男子！因為這個因緣，我在這娑羅雙樹（Sala trees，佛陀涅槃時的樹）下作大師子吼。師子吼，就是指大涅槃（Maha-Nirvana，佛教的最高境界）。善男子！東方的雙樹，破除了無常，獲得了常住。乃至北方的雙樹，破除了不凈，而獲得了清凈。善男子！這裡的眾生因為雙樹的緣故，守護娑羅樹林，不讓外人取其枝葉，砍伐破壞。我也像這樣，爲了四種法，讓弟子們護持佛法。哪四種法呢？』
【English Translation】 English version: 'Things arise from conditions; as the lamps increase, the light also increases. The 'self' that sentient beings cling to is not like this. Light comes from the lamp, but exists in a different place. The 'self' that sentient beings cling to cannot be understood like this; it comes from the body, but exists in a different place. The light of the lamp coexists with darkness. Why is this? It is like when one lamp is lit in a dark room, the light is not clear, but when many lamps are lit, it becomes clear. If the first lamp could dispel the darkness, there would be no need for later lamps. If later lamps are needed, it shows that the initial light coexists with darkness.' 'Gautama! If there is no 'self', who performs good and evil?' The Buddha said, 'If the 'self' is the doer, how can it be called permanent? If it is permanent, how can it sometimes do good and sometimes do evil? If it sometimes does good and evil, how can it be said that the 'self' is boundless? If the 'self' is the doer, why does it still learn and practice evil? If the 'self' is the doer and knower, why would it doubt that sentient beings are without a self? Because of this reason, in the doctrines of the outsiders (referring to non-Buddhist religions or philosophical schools), there is definitely no 'self'. If there is a 'self', then that 'self' is the Tathagata (Buddha's title). Why is this? Because the body is boundless, there is no net of doubt, it neither creates nor receives, therefore it is called permanent. It neither arises nor ceases, therefore it is called bliss. It has no defilements of afflictions, therefore it is called pure. It has no ten characteristics, therefore it is called empty. Therefore, the Tathagata is permanent, blissful, self, and pure, empty of all characteristics.' The outsiders said, 'If it is said that the Tathagata is permanent, blissful, self, and pure, and because it is without characteristics, it is empty. Then, the Dharma spoken by Gautama is not empty, therefore we should now accept and uphold it.' At that time, countless outsiders developed faith in the Buddha's teachings and left home to practice. 'Good man! Because of this cause, I roar the great lion's roar under these twin Sala trees (the trees under which the Buddha attained Nirvana). The lion's roar refers to the Great Nirvana (the highest state in Buddhism). Good man! The twin trees in the east break through impermanence and attain permanence. And so on, the twin trees in the north break through impurity and attain purity. Good man! The sentient beings here, because of the twin trees, protect the Sala forest, not allowing outsiders to take its branches and leaves, or cut and destroy it. I am also like this, for the sake of four dharmas, I instruct my disciples to uphold the Buddha's teachings. What are these four dharmas?'
四？常、樂、我、凈。此四雙樹，四王典掌，我為四王護持我法，是故於中而般涅槃。善男子！娑羅雙樹花果常茂，常能利益無量眾生。我亦如是，常能利益聲聞緣覺。花者喻我，果者喻樂，以是義故，我於此間婆羅雙樹入大寂定，大寂定者，名大涅槃。」
師子吼言：「世尊！如來何故二月涅槃？」
「善男子！二月名春，春陽之月，萬物生長，種植根栽，花果敷榮，江河盈滿，百獸孚乳。是時眾生多生常想，為破眾生如是常心，說一切法悉是無常，惟說如來常住不變。善男子！於六時中，孟冬枯悴，眾不愛樂。春陽和液，人所貪愛。為破眾生世間樂故，演說常樂。我凈亦爾，如來為破世我、世凈故，說如來真實我凈。言二月者，喻于如來二種法身。冬不樂者，智者不樂如來無常入于涅槃。二月樂者，喻于智者愛樂如來常樂我凈。種植者，喻諸眾生聞法歡喜，發阿耨多羅三藐三菩提心，種諸善根。河者，喻於十方諸大菩薩來詣我所，咨受如是大涅槃典。百獸孚乳者，喻我弟子生諸善根。花喻七覺。果喻四果。以是義故，我於二月入大涅槃。」
師子吼言：「如來初生、出家、成道、轉妙法輪，皆以八日，何故涅槃獨十五日？」
佛言：「善哉，善哉！善男子！如十五日月無虧盈，諸佛如來
【現代漢語翻譯】 現代漢語譯本：四？常、樂、我、凈（佛的四種德性：常住、安樂、真我、清凈）。這四棵娑羅雙樹，由四大天王掌管，我爲了四大天王護持我的佛法，因此在這裡入般涅槃（佛教術語，指佛陀的圓寂）。善男子！娑羅雙樹的花果經常茂盛，經常能夠利益無量眾生。我也像這樣，經常能夠利益聲聞（聽聞佛陀教誨而得道者）和緣覺（不依佛陀教誨，自行悟道者）。花比喻我，果比喻安樂，因為這個緣故，我在這娑羅雙樹之間進入大寂定，大寂定就是大涅槃。 師子吼（菩薩名）問：『世尊！如來為什麼在二月入涅槃？』 佛說：『善男子！二月名為春，是春陽之月，萬物生長，種植根栽，花果繁榮，江河滿溢，百獸生育。這時眾生大多產生常想（認為事物是永恒不變的），爲了破除眾生這種常心，所以說一切法都是無常的，唯有如來是常住不變的。善男子！在六時之中，孟冬（冬季的第一個月）草木枯萎，人們不喜歡。春陽溫暖，人們喜愛。爲了破除眾生對世間之樂的執著，所以宣說常樂。我凈也是這樣，如來爲了破除世間的我見和凈見，所以宣說如來真實的真我與清凈。說二月，是比喻如來的兩種法身。冬天不令人喜愛，是說智者不喜歡如來無常而入涅槃。二月令人喜愛，是比喻智者喜愛如來的常樂我凈。種植，是比喻眾生聽聞佛法歡喜，發阿耨多羅三藐三菩提心（無上正等正覺之心），種下各種善根。河，是比喻十方諸大菩薩來到我這裡，請教接受這大涅槃的教典。百獸生育，是比喻我的弟子生出各種善根。花比喻七覺支（七種覺悟的因素）。果比喻四果（聲聞乘的四種果位）。因為這個緣故，我在二月入大涅槃。』 師子吼問：『如來初生、出家、成道、轉妙法輪（開始宣講佛法），都是在八日，為什麼涅槃唯獨在十五日？』 佛說：『善哉，善哉！善男子！就像十五的月亮沒有虧缺盈虧，諸佛如來也是這樣，
【English Translation】 English version: Four? Permanence, bliss, self, purity. These four pairs of trees are under the charge of the Four Heavenly Kings. I, for the sake of the Four Heavenly Kings protecting my Dharma, therefore enter Parinirvana (the final passing away of a Buddha) here. Good man! The twin Sala trees always have flourishing flowers and fruits, and they can always benefit countless sentient beings. I am also like this, always able to benefit Sravakas (those who attain enlightenment by hearing the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment on their own). The flowers are a metaphor for me, and the fruits are a metaphor for bliss. Because of this meaning, I enter the Great Tranquil Samadhi (a state of deep meditation) among these Sala trees. The Great Tranquil Samadhi is called Great Nirvana. Simhanada (a Bodhisattva's name) asked: 'World Honored One! Why does the Tathagata (another name for Buddha) enter Nirvana in the second month?' The Buddha said: 'Good man! The second month is called spring, the month of spring sunshine, when all things grow, roots are planted, flowers and fruits flourish, rivers are full, and all beasts give birth. At this time, sentient beings mostly generate the thought of permanence (believing things are eternal). To break this thought of permanence in sentient beings, it is said that all dharmas (teachings) are impermanent, only the Tathagata is permanent and unchanging. Good man! Among the six periods, in the first month of winter, plants wither and people do not like it. The spring sunshine is warm, and people love it. To break sentient beings' attachment to worldly pleasures, the teaching of permanence and bliss is expounded. The same is true for self and purity. The Tathagata, to break the worldly views of self and purity, expounds the true self and purity of the Tathagata. The second month is a metaphor for the two Dharmakayas (Buddha's bodies of truth) of the Tathagata. Winter is not liked, meaning that the wise do not like the Tathagata's impermanence and entering Nirvana. The second month is liked, meaning that the wise love the Tathagata's permanence, bliss, self, and purity. Planting is a metaphor for sentient beings who hear the Dharma and rejoice, generate the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, complete, and perfect enlightenment), and plant various good roots. The river is a metaphor for the great Bodhisattvas from the ten directions who come to me to inquire and receive the teachings of this Great Nirvana. The birth of all beasts is a metaphor for my disciples generating various good roots. The flowers are a metaphor for the seven factors of enlightenment. The fruits are a metaphor for the four fruits (the four stages of enlightenment in the Sravaka path). Because of this meaning, I enter Great Nirvana in the second month.' Simhanada asked: 'The Tathagata's birth, renunciation, enlightenment, and turning of the wheel of the wonderful Dharma (beginning to preach the Dharma) all occurred on the eighth day. Why is Nirvana only on the fifteenth day?' The Buddha said: 'Excellent, excellent! Good man! Just as the moon on the fifteenth day has no waxing or waning, so too are all Buddhas and Tathagatas.'
亦復如是，入大涅槃無有虧盈。以是義故，以十五日入般涅槃。善男子，如十五日，月盛滿時，有十一事。何等十一？一能破闇，二令眾生見道、非道，三令眾生見道邪、正，四除鬱蒸得清涼樂，五能破壞熒火高心，六息一切賊盜之想，七除眾生畏惡獸心，八能開敷優缽羅花，九合蓮花，十引發行人進路之心，十一令諸眾生樂受五欲多獲快樂。善男子！如來滿月，亦復如是。一者破壞無明大闇，二者演說正道邪道，三者開示生死邪險、涅槃平正，四者令人遠離貪慾、瞋恚、癡熱，五者破壞外道無明，六者破壞煩惱結賊，七者除滅畏五蓋心，八者開敷眾生種善根心，九者覆蓋眾生五欲之心，十者發起眾生進修趣向大涅槃行，十一者令諸眾生樂修解脫。以是義故，於十五日入大涅槃，而我真實不入涅槃。我弟子中愚癡惡人，定謂如來入于涅槃。譬如母人，多有諸子，其母舍行至他國土，未還之頃，諸子各言，我母已死。而是母人實不死也。」
師子吼菩薩言：「世尊！何等比丘，能莊嚴此娑羅雙樹。」
「善男子！若有比丘受持讀誦十二部經，正其文句，通達深義，為人解說初、中、后善，為欲利益無量眾生演說梵行，如是比丘則能莊嚴娑羅雙樹。」
師子吼菩薩言：「世尊！如我解佛所說義者，阿難
【現代漢語翻譯】 現代漢語譯本：也像這樣，進入大涅槃（maha-nirvana，佛教的最終解脫）並沒有虧損或盈餘。因為這個緣故，在十五日進入般涅槃（parinirvana，佛陀的最終涅槃）。善男子，如同十五日，月亮圓滿時，有十一件事。哪十一件？一是能破除黑暗，二是使眾生看見道與非道，三是使眾生看見道是邪還是正，四是消除悶熱得到清涼的快樂，五是能破除螢火蟲的高傲之心，六是止息一切賊盜的念頭，七是消除眾生畏懼惡獸的心，八是能開放優缽羅花（utpala，一種藍色蓮花），九是合攏蓮花，十是引導修行人前進的道路，十一是使眾生樂於接受五欲（panca kama，色、聲、香、味、觸）並獲得快樂。善男子！如來（tathagata，佛陀的稱號）的滿月，也像這樣。一是破除無明（avidya，無知）的大黑暗，二是演說正道和邪道，三是開示生死（samsara，輪迴）的邪險和涅槃的平正，四是使人遠離貪慾、嗔恚、愚癡的熱惱，五是破除外道的無明，六是破除煩惱的結縛和賊害，七是除滅畏懼五蓋（panca nivarana，貪慾、嗔恚、昏沉、掉舉、疑）的心，八是開放眾生種植善根的心，九是覆蓋眾生五欲的心，十是發起眾生進修趣向大涅槃的修行，十一是使眾生樂於修習解脫。因為這個緣故，在十五日進入大涅槃，而我真實上並沒有進入涅槃。我的弟子中愚癡惡劣的人，必定認為如來進入了涅槃。譬如一位母親，有很多孩子，母親離開家去其他國家，在沒有回來的時候，孩子們各自說，我的母親已經死了。而這位母親實際上並沒有死。 師子吼菩薩（Simhanada Bodhisattva，一位菩薩）說：『世尊！什麼樣的比丘（bhikkhu，佛教僧侶），能夠莊嚴這娑羅雙樹（sala trees，佛陀涅槃時的樹）？』 『善男子！如果有比丘受持讀誦十二部經（dvadasanga-buddhavacana，佛教經典的不同分類），糾正其中的文句，通達深奧的含義，為他人解說初善、中善、后善（adikalyana, madhyakalyana, paryavakalyana，佛法的三個階段），爲了利益無量眾生而演說梵行（brahmacarya，清凈的修行），這樣的比丘就能莊嚴娑羅雙樹。』 師子吼菩薩說：『世尊！如果我理解佛所說的含義，阿難（Ananda，佛陀的侍者）』
【English Translation】 English version: It is also like this, entering the Great Nirvana (maha-nirvana, the ultimate liberation in Buddhism) has neither loss nor gain. For this reason, one enters Parinirvana (parinirvana, the final nirvana of the Buddha) on the fifteenth day. Good man, like the fifteenth day, when the moon is full, there are eleven things. What are the eleven? First, it can break through darkness; second, it enables sentient beings to see the path and the non-path; third, it enables sentient beings to see whether the path is wrong or right; fourth, it removes the heat and brings cool joy; fifth, it can break the arrogance of fireflies; sixth, it stops all thoughts of thieves and robbers; seventh, it removes the fear of evil beasts from sentient beings; eighth, it can open the utpala flower (utpala, a blue lotus); ninth, it closes the lotus flower; tenth, it guides practitioners on the path forward; eleventh, it enables sentient beings to enjoy the five desires (panca kama, form, sound, smell, taste, touch) and obtain happiness. Good man! The full moon of the Tathagata (tathagata, an epithet of the Buddha) is also like this. First, it breaks through the great darkness of ignorance (avidya, ignorance); second, it expounds the right path and the wrong path; third, it reveals the dangers of birth and death (samsara, the cycle of rebirth) and the evenness of Nirvana; fourth, it enables people to stay away from the heat of greed, hatred, and delusion; fifth, it breaks through the ignorance of external paths; sixth, it breaks through the bonds and harms of afflictions; seventh, it removes the fear of the five hindrances (panca nivarana, sensual desire, ill-will, sloth-torpor, restlessness-worry, and doubt); eighth, it opens the minds of sentient beings to plant good roots; ninth, it covers the minds of sentient beings with the five desires; tenth, it inspires sentient beings to advance in practice towards the Great Nirvana; eleventh, it enables sentient beings to enjoy practicing liberation. For this reason, one enters the Great Nirvana on the fifteenth day, but I do not truly enter Nirvana. Among my disciples, the foolish and wicked ones will certainly think that the Tathagata has entered Nirvana. It is like a mother who has many children, and the mother leaves home to go to another country. While she has not returned, the children each say, 'My mother is dead.' But this mother is not actually dead. Simhanada Bodhisattva (Simhanada Bodhisattva, a Bodhisattva) said, 'World Honored One! What kind of bhikkhu (bhikkhu, a Buddhist monk) can adorn these twin sala trees (sala trees, the trees at the Buddha's parinirvana)?' 'Good man! If there is a bhikkhu who upholds, recites, and studies the twelve divisions of scriptures (dvadasanga-buddhavacana, different categories of Buddhist scriptures), corrects their sentences, understands their profound meanings, explains the good in the beginning, the good in the middle, and the good in the end (adikalyana, madhyakalyana, paryavakalyana, the three stages of the Dharma), and expounds the pure conduct (brahmacarya, pure practice) for the benefit of countless sentient beings, such a bhikkhu can adorn the twin sala trees.' Simhanada Bodhisattva said, 'World Honored One! If I understand the meaning of what the Buddha has said, Ananda (Ananda, the Buddha's attendant)'
比丘即其人也。何以故？阿難比丘受持讀誦十二部經，為人開說正語正義，猶如寫水，置之異器。阿難比丘亦復如是，從佛所聞，如聞轉說。」
「善男子！若有比丘得凈天眼，見於十方三千大千世界所有，如觀掌中庵摩勒果，如是比丘亦能莊嚴娑羅雙樹。」
師子吼言：「世尊！若如是者，阿尼樓馱比丘即其人也。何以故？阿尼樓馱，天眼見於三千大千世界，所有乃至中陰，悉能明瞭，無障礙故。」
「善男子！若有比丘，少欲知足，心樂寂靜，勤行精進、念定、慧解，如是比丘則能莊嚴娑羅雙樹。」
師子吼言：「世尊！若如是者，迦葉比丘即其人也。何以故？迦葉比丘善修少欲知足等法。」
「善男子！若有比丘，為益眾生故，不為利養，修習通達無諍三昧、聖行、空行，如是比丘則能莊嚴娑羅雙樹。」
師子吼言：「世尊！若如是者，須菩提比丘即其人也。何以故？須菩提者，善修無諍聖行空行故。」
「善男子！若有比丘善修神通，一念之中能作種種神通變化，一心一定能作二果，所謂水火，如是比丘則能莊嚴娑羅雙樹。」
師子吼言：「世尊！若如是者，目連比丘即其人也。何以故？目揵連者，善修神通無量變化故。」
「善男子！若有比丘修
【現代漢語翻譯】 現代漢語譯本 『比丘』（bhikkhu，佛教出家男眾）就是這樣的人。為什麼呢？阿難（Ānanda，佛陀的十大弟子之一，以多聞著稱）比丘受持讀誦十二部經，為他人開示正法正義，就像把水從一個容器倒入另一個容器。阿難比丘也是這樣，從佛陀那裡聽到的，就像聽到的那樣轉述出去。 『善男子』！如果有比丘得到清凈的天眼，能夠看到十方三千大千世界的一切，就像觀看掌中的庵摩勒果（āmalaka，一種果實）一樣清晰，這樣的比丘也能莊嚴娑羅雙樹（śāla，一種樹）。 師子吼（Siṃhanāda，一位菩薩）說：『世尊！如果這樣的話，阿尼樓馱（Aniruddha，佛陀的十大弟子之一，以天眼第一著稱）比丘就是這樣的人。為什麼呢？阿尼樓馱的天眼能夠看到三千大千世界的一切，乃至中陰（antarābhava，指死亡到投胎之間的過渡狀態），都能夠明瞭，沒有障礙。』 『善男子』！如果有比丘，少欲知足，內心喜歡寂靜，勤奮修行精進、念、定、慧解，這樣的比丘就能莊嚴娑羅雙樹。 師子吼說：『世尊！如果這樣的話，迦葉（Kāśyapa，佛陀的十大弟子之一，以頭陀第一著稱）比丘就是這樣的人。為什麼呢？迦葉比丘善於修習少欲知足等法。』 『善男子』！如果有比丘，爲了利益眾生，而不是爲了利養，修習通達無諍三昧（araṇāsamādhi，一種禪定）、聖行、空行，這樣的比丘就能莊嚴娑羅雙樹。 師子吼說：『世尊！如果這樣的話，須菩提（Subhūti，佛陀的十大弟子之一，以解空第一著稱）比丘就是這樣的人。為什麼呢？須菩提善於修習無諍聖行空行。』 『善男子』！如果有比丘善於修習神通，一念之間能夠做出種種神通變化，一心專注能夠做出二果，所謂水火，這樣的比丘就能莊嚴娑羅雙樹。 師子吼說：『世尊！如果這樣的話，目連（Maudgalyāyana，佛陀的十大弟子之一，以神通第一著稱）比丘就是這樣的人。為什麼呢？目揵連善於修習神通，有無量的變化。』 『善男子』！如果有比丘修
【English Translation】 English version 『A bhikkhu』 (bhikkhu, a Buddhist monk) is such a person. Why is that? The bhikkhu Ānanda (one of the Buddha's ten great disciples, known for his extensive learning) upholds, recites, and explains the twelve divisions of scriptures, expounding the correct teachings and meanings, just like pouring water from one vessel into another. The bhikkhu Ānanda is also like this, what he heard from the Buddha, he relays as he heard it. 『Good man』! If there is a bhikkhu who has attained the pure divine eye, and can see all of the ten directions and the three thousand great thousand worlds, as clearly as viewing an āmalaka fruit (a type of fruit) in the palm of his hand, such a bhikkhu can also adorn the śāla trees (a type of tree). Siṃhanāda (a Bodhisattva) said: 『World Honored One! If that is the case, then the bhikkhu Aniruddha (one of the Buddha's ten great disciples, known for his divine eye) is such a person. Why is that? Aniruddha』s divine eye can see all of the three thousand great thousand worlds, even the antarābhava (the intermediate state between death and rebirth), he can understand clearly, without any obstruction.』 『Good man』! If there is a bhikkhu who is content with few desires, whose mind delights in tranquility, who diligently practices diligence, mindfulness, concentration, and wisdom, such a bhikkhu can adorn the śāla trees. Siṃhanāda said: 『World Honored One! If that is the case, then the bhikkhu Kāśyapa (one of the Buddha's ten great disciples, known for his ascetic practices) is such a person. Why is that? The bhikkhu Kāśyapa is skilled in practicing the teachings of contentment with few desires, and so on.』 『Good man』! If there is a bhikkhu who, for the benefit of sentient beings, and not for personal gain, cultivates and masters the araṇāsamādhi (a type of meditation), noble conduct, and the practice of emptiness, such a bhikkhu can adorn the śāla trees. Siṃhanāda said: 『World Honored One! If that is the case, then the bhikkhu Subhūti (one of the Buddha's ten great disciples, known for his understanding of emptiness) is such a person. Why is that? Subhūti is skilled in practicing the noble conduct of non-contention and the practice of emptiness.』 『Good man』! If there is a bhikkhu who is skilled in cultivating supernormal powers, who in a single moment can perform various supernormal transformations, and with a focused mind can produce two effects, such as water and fire, such a bhikkhu can adorn the śāla trees. Siṃhanāda said: 『World Honored One! If that is the case, then the bhikkhu Maudgalyāyana (one of the Buddha's ten great disciples, known for his supernormal powers) is such a person. Why is that? Maudgalyāyana is skilled in cultivating supernormal powers, with limitless transformations.』 『Good man』! If there is a bhikkhu who cultivates
習大智、利智、疾智、解脫智、甚深智、廣智、無邊智、無勝智、實智，具足成就如是慧根，于怨親中，心無差別。若聞如來涅槃無常心不憂戚，若聞常住不入涅槃不生欣慶，如是比丘則能莊嚴娑羅雙樹。」
師子吼言：「世尊！若如是者，舍利弗比丘即其人也。何以故？舍利弗者，善能成就具足如是大智慧故。」
「善男子！若有比丘能說眾生悉有佛性，得金剛身無有邊際，常樂我凈身心無礙，得八自在，如是比丘則能莊嚴娑羅雙樹。」
師子吼言：「世尊！若如是者，惟有如來即其人也。何以故？如來之身金剛無邊，常樂我凈，身心無礙，具八自在故。世尊！惟有如來乃能莊嚴娑羅雙樹，如其無者則不端嚴。惟愿大慈，為莊嚴故，常住於此娑羅林中。」
佛言：「善男子！一切諸法，性無住住，汝云何言，愿如來住？善男子！凡言住者，名為色法，從因緣生，故名為住。因緣無處，故名不住住。如來已斷一切色縛，云何當言如來住耶？受想行識亦復如是。善男子！住名憍慢，以憍慢故不得解脫，不得解脫故名為住，誰有憍慢？從何處來？是故得名為無住住。如來永斷一切憍慢，云何而言愿如來住？住者名有為法，如來已斷有為之法，是故不住。住名空法，如來已斷如是空法，是故獲得常
【現代漢語翻譯】 現代漢語譯本：具備大智慧、敏銳的智慧、迅速的智慧、解脫的智慧、深奧的智慧、廣博的智慧、無邊的智慧、無上的智慧、真實的智慧，圓滿成就這樣的智慧根基，對於怨恨的人和親愛的人，心中沒有差別。如果聽到如來說涅槃是無常的，心中不憂愁悲傷；如果聽到常住不入涅槃，也不生歡喜慶幸。這樣的比丘就能莊嚴娑羅雙樹。 師子吼說：『世尊！如果像這樣，舍利弗比丘就是這樣的人。為什麼呢？因為舍利弗善於成就圓滿這樣的大智慧。』 『善男子！如果有比丘能說眾生都具有佛性（Buddha-nature），得到金剛身（vajra-body）沒有邊際，常樂我凈（eternal, joyful, self, pure）身心無礙，得到八自在（eight freedoms），這樣的比丘就能莊嚴娑羅雙樹。』 師子吼說：『世尊！如果像這樣，只有如來（Tathagata）才是這樣的人。為什麼呢？因為如來的身體是金剛無邊，常樂我凈，身心無礙，具足八自在。世尊！只有如來才能莊嚴娑羅雙樹，如果沒有如來，娑羅雙樹就不莊嚴。希望您大慈大悲，爲了莊嚴的緣故，常住在這娑羅樹林中。』 佛說：『善男子！一切諸法的自性都是無住的，你為什麼說，希望如來住呢？善男子！凡是說住的，都稱為色法（rupa），從因緣生，所以稱為住。因緣沒有處所，所以稱為不住住。如來已經斷除一切色法的束縛，怎麼能說如來住呢？受（vedana）、想（samjna）、行（samskara）、識（vijnana）也是這樣。善男子！住名為憍慢（pride），因為憍慢的緣故不能得到解脫，不能得到解脫就稱為住，誰有憍慢？從哪裡來？所以稱為無住住。如來永遠斷除一切憍慢，怎麼能說希望如來住呢？住名為有為法（conditioned dharma），如來已經斷除有為之法，所以不住。住名為空法（empty dharma），如來已經斷除這樣的空法，所以獲得常。』
【English Translation】 English version: Possessing great wisdom, sharp wisdom, swift wisdom, wisdom of liberation, profound wisdom, vast wisdom, boundless wisdom, unsurpassed wisdom, and true wisdom, fully accomplishing such roots of wisdom, having no difference in mind towards enemies and loved ones. If hearing that the Tathagata's Nirvana is impermanent, one's heart does not grieve; if hearing of permanence and not entering Nirvana, one does not rejoice. Such a Bhikshu can then adorn the Sala twin trees. Simha-ghosha said: 'World Honored One! If it is like this, then Bhikshu Shariputra is such a person. Why? Because Shariputra is skilled in accomplishing and fully possessing such great wisdom.' 'Good man! If there is a Bhikshu who can say that all sentient beings possess Buddha-nature, attain the vajra-body (diamond body) without boundaries, are eternally joyful, self, and pure, with body and mind unobstructed, and attain the eight freedoms, such a Bhikshu can then adorn the Sala twin trees.' Simha-ghosha said: 'World Honored One! If it is like this, then only the Tathagata is such a person. Why? Because the Tathagata's body is vajra and boundless, eternally joyful, self, and pure, with body and mind unobstructed, and possesses the eight freedoms. World Honored One! Only the Tathagata can adorn the Sala twin trees; if there is no Tathagata, then the Sala twin trees are not adorned. May your great compassion, for the sake of adornment, abide in this Sala grove.' The Buddha said: 'Good man! The nature of all dharmas is non-abiding. Why do you say, wishing the Tathagata to abide? Good man! All that is called abiding is called rupa (form), arising from causes and conditions, therefore it is called abiding. Causes and conditions have no place, therefore it is called non-abiding. The Tathagata has already severed all bonds of rupa, how can it be said that the Tathagata abides? Vedana (feeling), samjna (perception), samskara (mental formations), and vijnana (consciousness) are also like this. Good man! Abiding is called pride, because of pride one cannot attain liberation, not attaining liberation is called abiding. Who has pride? Where does it come from? Therefore it is called non-abiding. The Tathagata has forever severed all pride, how can it be said, wishing the Tathagata to abide? Abiding is called conditioned dharma, the Tathagata has already severed conditioned dharma, therefore does not abide. Abiding is called empty dharma, the Tathagata has already severed such empty dharma, therefore attains permanence.'
樂我凈，云何而言愿如來住？住者名為二十五有，如來已斷二十五有，云何而言愿如來住？住者即是一切凡夫，諸聖無去、無來、無住，如來已斷去來住相，云何言住？夫無住者，名無邊身，身無邊故，云何而言惟愿如來住娑羅林？若住此林，則是有邊身，若有邊則是無常，如來是常，云何言住？夫無住者，名曰虛空，如來之性同於虛空，云何言住？又無住者，名金剛三昧，金剛三昧壞一切住，金剛三昧即是如來，云何言住？又無住者，則名為幻，如來同幻，云何言住？又無住者，名無始終，如來之性無有始終，云何言住？又無住者，名無邊法界，無邊法界即是如來，云何言住？又無住者名首楞嚴三昧，首楞嚴三昧知一切法而無所著，以無著故名首楞嚴，如來具足首楞嚴定，云何言住？又無住者，名處非處力，如來成就處非處力，云何言住？又無住者名檀波羅蜜，檀波羅蜜若有住者，則不得至尸波羅蜜乃至般若波羅蜜，以是義故，檀波羅蜜名為無住。如來乃至不住般若波羅蜜，云何愿言如來常住娑羅樹林？又無住者名修四念處，如來若住四念處者，則不能得阿耨多羅三藐三菩提，是名不住住。又無住者，名無邊眾生界，如來悉到一切眾生無邊界分，而無所住。又無住者，名無屋宅，無屋宅者名為無有，無有者名為無生
【現代漢語翻譯】 現代漢語譯本：
『樂、我、凈』（指涅槃的四種德性），既然如此，為何還要說『愿如來住世』呢？所謂『住』，指的是二十五有（三界中的二十五種存在狀態），如來已經斷除了這二十五有，為何還要說『愿如來住世』呢？所謂『住』，指的是一切凡夫，而諸聖者是沒有去、來、住的，如來已經斷除了去、來、住的相狀，為何還要說『住』呢？所謂『無住』，指的是無邊之身，身體是無邊的，為何還要說『惟愿如來住在娑羅樹林』呢？如果住在娑羅樹林，那就是有邊的身體，如果有邊就是無常的，而如來是常住的，為何還要說『住』呢？所謂『無住』，指的是虛空，如來的本性如同虛空，為何還要說『住』呢？又所謂『無住』，指的是金剛三昧（一種堅固的禪定），金剛三昧能摧毀一切的『住』，金剛三昧就是如來，為何還要說『住』呢？又所謂『無住』，指的是幻化，如來如同幻化，為何還要說『住』呢？又所謂『無住』，指的是無始無終，如來的本性是無始無終的，為何還要說『住』呢？又所謂『無住』，指的是無邊的法界，無邊的法界就是如來，為何還要說『住』呢？又所謂『無住』，指的是首楞嚴三昧（一種能知一切法而不執著的禪定），首楞嚴三昧能知一切法而不執著，因為不執著所以稱為首楞嚴，如來具足首楞嚴定，為何還要說『住』呢？又所謂『無住』，指的是處非處力（如來十力之一，能知一切事物的可能性和不可能性），如來成就了處非處力，為何還要說『住』呢？又所謂『無住』，指的是檀波羅蜜（佈施的圓滿），如果檀波羅蜜有『住』，就不能達到尸波羅蜜（持戒的圓滿）乃至般若波羅蜜（智慧的圓滿），因為這個原因，檀波羅蜜稱為無住。如來甚至不住于般若波羅蜜，為何還要說『愿如來常住娑羅樹林』呢？又所謂『無住』，指的是修四念處（觀身不凈、觀受是苦、觀心無常、觀法無我），如果如來住在四念處，就不能證得阿耨多羅三藐三菩提（無上正等正覺），這稱為不住之住。又所謂『無住』，指的是無邊的眾生界，如來到達一切眾生無邊界的地方，而無所住。又所謂『無住』，指的是沒有屋宅，沒有屋宅就稱為沒有，沒有就稱為無生。 現代漢語譯本：
樂、我、凈，既然如此，為何還要說『愿如來住世』呢？所謂『住』，指的是二十五有，如來已經斷除了這二十五有，為何還要說『愿如來住世』呢？所謂『住』，指的是一切凡夫，而諸聖者是沒有去、來、住的，如來已經斷除了去、來、住的相狀，為何還要說『住』呢？所謂『無住』，指的是無邊之身，身體是無邊的，為何還要說『惟愿如來住在娑羅樹林』呢？如果住在娑羅樹林，那就是有邊的身體，如果有邊就是無常的，而如來是常住的，為何還要說『住』呢？所謂『無住』，指的是虛空，如來的本性如同虛空，為何還要說『住』呢？又所謂『無住』，指的是金剛三昧，金剛三昧能摧毀一切的『住』，金剛三昧就是如來，為何還要說『住』呢？又所謂『無住』，指的是幻化，如來如同幻化，為何還要說『住』呢？又所謂『無住』，指的是無始無終，如來的本性是無始無終的，為何還要說『住』呢？又所謂『無住』，指的是無邊的法界，無邊的法界就是如來，為何還要說『住』呢？又所謂『無住』，指的是首楞嚴三昧，首楞嚴三昧能知一切法而不執著，因為不執著所以稱為首楞嚴，如來具足首楞嚴定，為何還要說『住』呢？又所謂『無住』，指的是處非處力，如來成就了處非處力，為何還要說『住』呢？又所謂『無住』，指的是檀波羅蜜，如果檀波羅蜜有『住』，就不能達到尸波羅蜜乃至般若波羅蜜，因為這個原因，檀波羅蜜稱為無住。如來甚至不住于般若波羅蜜，為何還要說『愿如來常住娑羅樹林』呢？又所謂『無住』，指的是修四念處，如果如來住在四念處，就不能證得阿耨多羅三藐三菩提，這稱為不住之住。又所謂『無住』，指的是無邊的眾生界，如來到達一切眾生無邊界的地方，而無所住。又所謂『無住』，指的是沒有屋宅，沒有屋宅就稱為沒有，沒有就稱為無生。
【English Translation】 English version:
'Bliss, Self, Purity' (referring to the four virtues of Nirvana), if this is so, why say 'May the Tathagata abide'? 'Abiding' refers to the twenty-five existences (the twenty-five states of being in the three realms). The Tathagata has already severed these twenty-five existences, so why say 'May the Tathagata abide'? 'Abiding' refers to all ordinary beings, while the sages have no going, coming, or abiding. The Tathagata has already severed the marks of going, coming, and abiding, so why say 'abide'? 'Non-abiding' refers to the boundless body. The body is boundless, so why say 'May the Tathagata abide in the Sala forest'? If abiding in the Sala forest, then it is a body with boundaries. If there are boundaries, then it is impermanent, while the Tathagata is permanent, so why say 'abide'? 'Non-abiding' refers to emptiness. The nature of the Tathagata is like emptiness, so why say 'abide'? Furthermore, 'non-abiding' refers to the Vajra Samadhi (a firm state of meditation). The Vajra Samadhi destroys all 'abiding'. The Vajra Samadhi is the Tathagata, so why say 'abide'? Furthermore, 'non-abiding' refers to illusion. The Tathagata is like an illusion, so why say 'abide'? Furthermore, 'non-abiding' refers to having no beginning and no end. The nature of the Tathagata has no beginning and no end, so why say 'abide'? Furthermore, 'non-abiding' refers to the boundless Dharma realm. The boundless Dharma realm is the Tathagata, so why say 'abide'? Furthermore, 'non-abiding' refers to the Shurangama Samadhi (a meditation that knows all dharmas without attachment). The Shurangama Samadhi knows all dharmas without attachment. Because of non-attachment, it is called Shurangama. The Tathagata is complete with the Shurangama Samadhi, so why say 'abide'? Furthermore, 'non-abiding' refers to the power of knowing what is possible and impossible (one of the ten powers of the Tathagata). The Tathagata has achieved the power of knowing what is possible and impossible, so why say 'abide'? Furthermore, 'non-abiding' refers to Dana Paramita (the perfection of giving). If Dana Paramita has 'abiding', then one cannot reach Sila Paramita (the perfection of morality) and even Prajna Paramita (the perfection of wisdom). For this reason, Dana Paramita is called non-abiding. The Tathagata does not even abide in Prajna Paramita, so why say 'May the Tathagata always abide in the Sala forest'? Furthermore, 'non-abiding' refers to cultivating the Four Foundations of Mindfulness (contemplation of the impurity of the body, the suffering of feelings, the impermanence of the mind, and the non-self of dharmas). If the Tathagata abides in the Four Foundations of Mindfulness, then one cannot attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). This is called non-abiding abiding. Furthermore, 'non-abiding' refers to the boundless realm of sentient beings. The Tathagata reaches the boundless realms of all sentient beings, yet does not abide anywhere. Furthermore, 'non-abiding' refers to having no dwelling. Having no dwelling is called having nothing. Having nothing is called no birth. English version:
Bliss, Self, Purity, if this is so, why say 'May the Tathagata abide'? 'Abiding' refers to the twenty-five existences. The Tathagata has already severed these twenty-five existences, so why say 'May the Tathagata abide'? 'Abiding' refers to all ordinary beings, while the sages have no going, coming, or abiding. The Tathagata has already severed the marks of going, coming, and abiding, so why say 'abide'? 'Non-abiding' refers to the boundless body. The body is boundless, so why say 'May the Tathagata abide in the Sala forest'? If abiding in the Sala forest, then it is a body with boundaries. If there are boundaries, then it is impermanent, while the Tathagata is permanent, so why say 'abide'? 'Non-abiding' refers to emptiness. The nature of the Tathagata is like emptiness, so why say 'abide'? Furthermore, 'non-abiding' refers to the Vajra Samadhi. The Vajra Samadhi destroys all 'abiding'. The Vajra Samadhi is the Tathagata, so why say 'abide'? Furthermore, 'non-abiding' refers to illusion. The Tathagata is like an illusion, so why say 'abide'? Furthermore, 'non-abiding' refers to having no beginning and no end. The nature of the Tathagata has no beginning and no end, so why say 'abide'? Furthermore, 'non-abiding' refers to the boundless Dharma realm. The boundless Dharma realm is the Tathagata, so why say 'abide'? Furthermore, 'non-abiding' refers to the Shurangama Samadhi. The Shurangama Samadhi knows all dharmas without attachment. Because of non-attachment, it is called Shurangama. The Tathagata is complete with the Shurangama Samadhi, so why say 'abide'? Furthermore, 'non-abiding' refers to the power of knowing what is possible and impossible. The Tathagata has achieved the power of knowing what is possible and impossible, so why say 'abide'? Furthermore, 'non-abiding' refers to Dana Paramita. If Dana Paramita has 'abiding', then one cannot reach Sila Paramita and even Prajna Paramita. For this reason, Dana Paramita is called non-abiding. The Tathagata does not even abide in Prajna Paramita, so why say 'May the Tathagata always abide in the Sala forest'? Furthermore, 'non-abiding' refers to cultivating the Four Foundations of Mindfulness. If the Tathagata abides in the Four Foundations of Mindfulness, then one cannot attain Anuttara-samyak-sambodhi. This is called non-abiding abiding. Furthermore, 'non-abiding' refers to the boundless realm of sentient beings. The Tathagata reaches the boundless realms of all sentient beings, yet does not abide anywhere. Furthermore, 'non-abiding' refers to having no dwelling. Having no dwelling is called having nothing. Having nothing is called no birth.
，無生者名為無死，無死者名為無相，無相者名為無系，無系者名為無著，無著者名為無漏，無漏即善，善即無為，無為者即大涅槃，大涅槃即常，常者即我，我者即凈，凈者即樂，常樂我凈即是如來。
「善男子！譬如虛空，不住東方、南西北方、四維上下。如來亦爾，不住東方、南西北方、四維上下。善男子！若有說言身、口、意惡，得善果者，無有是處。身、口、意善，得惡果者，亦無是處。若言凡夫得見佛性，十住菩薩不得見者，亦無是處。一闡提輩、犯五逆罪、謗方等經、毀四重禁，得阿耨多羅三藐三菩提者，亦無是處。六住菩薩，煩惱因緣，墮三惡道，亦無是處。菩薩摩訶薩以真女身，得阿耨多羅三藐三菩提者，亦無是處。一闡提常，三寶無常，亦無是處。如來住于拘尸那城，亦無是處。善男子！如來今於此拘尸那城，入大三昧深禪定窟，眾不見故，名入涅槃。」
師子吼言：「如來何故入禪定窟？」
善男子：「為欲度脫諸眾生故，未種善根者令得種故；已種善根者得增長故；善果未熟令得熟故；為已熟者說趣阿耨多羅三藐三菩提故；輕賤善法者，令生尊重故；諸有放逸者，令離放逸故；為與文殊師利等諸大香象共論議故；為欲教化樂讀誦者深愛禪定故；為以聖行梵行天行教化眾生
【現代漢語翻譯】 現代漢語譯本：
'無生'被稱為'無死'，'無死'被稱為'無相'，'無相'被稱為'無系'，'無系'被稱為'無著'，'無著'被稱為'無漏'，'無漏'即是'善'，'善'即是'無為'，'無為'即是'大涅槃'，'大涅槃'即是'常'，'常'即是'我'，'我'即是'凈'，'凈'即是'樂'，'常樂我凈'即是如來（Tathagata）。 『善男子！』譬如虛空，不住在東方、南方、西方、北方、四維（東南、東北、西南、西北）和上下。如來也是如此，不住在東方、南方、西方、北方、四維和上下。『善男子！』如果有人說身、口、意造作惡業，卻能得到善果，這是不可能的。身、口、意造作善業，卻得到惡果，這也是不可能的。如果說凡夫能夠見到佛性，而十住菩薩（菩薩修行十個階段的菩薩）卻不能見到，這也是不可能的。一闡提（斷絕善根的人）、犯五逆罪（殺父、殺母、殺阿羅漢、破和合僧、出佛身血）、誹謗方等經（大乘經典）、毀犯四重禁（比丘四種根本戒律：殺、盜、淫、妄），卻能得到阿耨多羅三藐三菩提（無上正等正覺），這也是不可能的。六住菩薩（菩薩修行第六階段的菩薩），因為煩惱的因緣，墮入三惡道（地獄、餓鬼、畜生），這也是不可能的。菩薩摩訶薩（大菩薩）以真實的女性身體，得到阿耨多羅三藐三菩提，這也是不可能的。一闡提是常住的，三寶（佛、法、僧）是無常的，這也是不可能的。如來住在拘尸那城（佛陀涅槃的地點），這也是不可能的。『善男子！』如來現在在這拘尸那城，進入大三昧（甚深禪定）的禪定窟，因為眾人看不見，所以稱為入涅槃（寂滅）。』 師子吼（一種比喻佛陀教誨的說法）問道：『如來為什麼進入禪定窟？』 『善男子！』是爲了度脫一切眾生，使未種善根的眾生能夠種下善根；使已種善根的眾生能夠增長善根；使善果尚未成熟的眾生能夠使其成熟；為已成熟的眾生宣說趣向阿耨多羅三藐三菩提的道路；使輕視善法的人，能夠生起尊重之心；使那些放逸的人，能夠遠離放逸；爲了與文殊師利（智慧第一的菩薩）等諸大香象（比喻大菩薩）共同討論佛法；爲了教化那些喜歡讀誦佛經的人，能夠深愛禪定；爲了以聖行、梵行、天行來教化眾生。
【English Translation】 English version:
'The unborn' is called 'the undying,' 'the undying' is called 'the formless,' 'the formless' is called 'the unattached,' 'the unattached' is called 'the ungrasping,' 'the ungrasping' is called 'the unpolluted,' 'the unpolluted' is 'good,' 'good' is 'non-action,' 'non-action' is 'Great Nirvana,' 'Great Nirvana' is 'eternal,' 'eternal' is 'self,' 'self' is 'pure,' 'pure' is 'bliss,' 'eternal bliss, self, and purity' is the Tathagata (Thus Come One). 'Good man!' It is like space, which does not abide in the east, south, west, north, the four intermediate directions (southeast, northeast, southwest, northwest), or above and below. The Tathagata is also like this, not abiding in the east, south, west, north, the four intermediate directions, or above and below. 'Good man!' If someone says that evil actions of body, speech, and mind can lead to good results, this is impossible. If good actions of body, speech, and mind lead to bad results, this is also impossible. If it is said that ordinary people can see the Buddha-nature, while Bodhisattvas of the ten stages (Bodhisattvas in the ten stages of practice) cannot see it, this is also impossible. If an icchantika (one who has severed their roots of goodness), who has committed the five heinous crimes (killing one's father, killing one's mother, killing an Arhat, causing disunity in the Sangha, and shedding the blood of a Buddha), slandered the Vaipulya Sutras (Mahayana scriptures), and violated the four major precepts (the four fundamental precepts for monks: killing, stealing, sexual misconduct, and lying), could attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), this is also impossible. If a Bodhisattva of the sixth stage (Bodhisattva in the sixth stage of practice), due to the causes of afflictions, falls into the three evil realms (hell, hungry ghosts, and animals), this is also impossible. If a Bodhisattva Mahasattva (great Bodhisattva) attains Anuttara-samyak-sambodhi in a true female body, this is also impossible. If an icchantika is permanent, and the Three Jewels (Buddha, Dharma, and Sangha) are impermanent, this is also impossible. If the Tathagata resides in Kushinagar (the place of Buddha's Nirvana), this is also impossible. 'Good man!' The Tathagata is now in this Kushinagar, entering the cave of deep Samadhi (profound meditative concentration), and because the multitude cannot see him, it is called entering Nirvana (extinction).' The Lion's Roar (a metaphor for the Buddha's teaching) asked: 'Why does the Tathagata enter the cave of Samadhi?' 'Good man!' It is to liberate all sentient beings, so that those who have not planted good roots may plant them; so that those who have planted good roots may increase them; so that those whose good fruits have not yet ripened may ripen; to explain the path to Anuttara-samyak-sambodhi to those who have ripened; to cause those who despise good Dharma to develop respect; to cause those who are negligent to abandon negligence; to discuss the Dharma with Manjushri (the Bodhisattva of wisdom) and other great elephant-like beings (metaphor for great Bodhisattvas); to teach those who enjoy reciting scriptures to deeply love meditation; to teach sentient beings through holy conduct, pure conduct, and heavenly conduct.
故；為觀不共深法藏故；為欲呵責放逸弟子故；如來常寂，猶尚樂定，況汝等輩，煩惱未盡，而生放逸？為欲呵責諸惡比丘受畜八種不凈之物，及不少欲，不知足故；為令眾生尊重所聞禪定法故；以是因緣，入禪定窟。」◎
◎師子吼言：「世尊！無相定者，名大涅槃。是故涅槃，名為無相。以何因緣，名為無相？」
「善男子！無十相故。何等為十？所謂色相、聲相、香相、味相、觸相、生住壞相、男相、女相，是名十相。無如是相，故名無相。善男子！夫著相者，則能生癡，癡故生愛，愛故繫縛，繫縛故受生，受生故有死，死故無常。不著相者則不生癡，不生癡故則無有愛，無有愛故則無繫縛，無繫縛故則不受生，不受生故則無有死，無有死故則名為常，以是義故涅槃名常。」
師子吼言：「世尊！何等比丘能斷十相？」
佛言：「善男子！若有比丘數數修習三種相者，則斷十相。數數修習三昧定相、數數修習智慧之相、數數修習舍相，是名三相。」
師子吼言：「世尊！云何名為定、慧、舍相？定是三昧者，一切眾生皆有三昧，云何方言修習三昧？若心在一境則名三昧，若更余緣則不名三昧。如其不定非一切智，非一切智云何名定？若以一行得三昧者，其餘諸行亦非三昧，若非
【現代漢語翻譯】 因此，爲了展示不共的甚深法藏（指佛陀獨有的、不與他人共有的深奧教法），爲了呵斥那些放逸的弟子，如來（指佛陀）常處於寂靜之中，尚且樂於禪定，更何況你們這些煩惱未盡的人，卻如此放逸？爲了呵斥那些接受和蓄養八種不凈之物（指比丘不應持有的物品）的惡比丘，以及那些少欲不知足的人；爲了讓眾生尊重所聽聞的禪定之法，因為這些因緣，我進入了禪定之窟。 師子吼（菩薩名）說：『世尊！無相定（指不執著于任何表象的禪定）被稱為大涅槃（指超越生死輪迴的最終解脫）。所以涅槃被稱為無相。因為什麼因緣，它被稱為無相呢？』 佛說：『善男子！因為沒有十種相。哪十種呢？就是色相（指眼睛所見的物質形態）、聲相（指耳朵所聽到的聲音）、香相（指鼻子所聞到的氣味）、味相（指舌頭所嚐到的味道）、觸相（指身體所感受到的觸覺）、生住壞相（指事物產生、存在和消亡的變化）、男相（指男性特徵）、女相（指女性特徵），這稱為十相。因為沒有這些相，所以稱為無相。善男子！執著于相的人，就會產生愚癡，因為愚癡而產生愛慾，因為愛慾而被束縛，因為被束縛而受生，因為受生而有死亡，因為死亡而無常。不執著于相的人就不會產生愚癡，不產生愚癡就沒有愛慾，沒有愛慾就沒有束縛，沒有束縛就不會受生，不受生就沒有死亡，沒有死亡就稱為常，因為這個道理，涅槃被稱為常。』 師子吼說：『世尊！什麼樣的比丘能夠斷除這十種相呢？』 佛說：『善男子！如果有比丘常常修習三種相，就能斷除十相。常常修習三昧定相（指專注的禪定狀態）、常常修習智慧之相（指明辨真理的智慧）、常常修習舍相（指放下一切執著的境界），這稱為三相。』 師子吼說：『世尊！如何稱為定、慧、舍相呢？如果說定是三昧（指專注的狀態），那麼一切眾生都有三昧，為什麼還要說修習三昧呢？如果心專注於一個境界就稱為三昧，如果心轉向其他緣境就不稱為三昧。如果它不是固定的，就不是一切智（指佛陀的智慧），如果不是一切智，怎麼能稱為定呢？如果通過一種行為就能獲得三昧，那麼其他的行為就不是三昧，如果不是
【English Translation】 Therefore, it is to reveal the profound Dharma treasury (referring to the Buddha's unique and profound teachings not shared with others), to rebuke those undisciplined disciples, that the Tathagata (referring to the Buddha), always in tranquility, still delights in meditation, how much more should you, whose afflictions are not yet exhausted, not be so undisciplined? It is to rebuke those evil monks who accept and accumulate the eight impure things (referring to items that monks should not possess), and those who are not content with little desire; it is to cause sentient beings to respect the Dharma of meditation they have heard, that for these reasons, I enter the cave of meditation. Simhanada (a Bodhisattva's name) said: 'World Honored One! The formless samadhi (referring to meditation without attachment to any appearance) is called the Great Nirvana (referring to the ultimate liberation beyond the cycle of birth and death). Therefore, Nirvana is called formless. For what reason is it called formless?' The Buddha said: 'Good man! It is because there are no ten forms. What are the ten? They are the form of color (referring to the material forms seen by the eyes), the form of sound (referring to the sounds heard by the ears), the form of fragrance (referring to the smells perceived by the nose), the form of taste (referring to the tastes experienced by the tongue), the form of touch (referring to the tactile sensations felt by the body), the forms of arising, abiding, and decaying (referring to the changes of things arising, existing, and ceasing), the form of male (referring to male characteristics), and the form of female (referring to female characteristics), these are called the ten forms. Because there are no such forms, it is called formless. Good man! Those who are attached to forms will generate ignorance, because of ignorance, love arises, because of love, one is bound, because of being bound, one undergoes birth, because of birth, there is death, and because of death, there is impermanence. Those who are not attached to forms will not generate ignorance, without ignorance, there is no love, without love, there is no bondage, without bondage, one does not undergo birth, without birth, there is no death, without death, it is called permanence, for this reason, Nirvana is called permanent.' Simhanada said: 'World Honored One! What kind of monk can sever these ten forms?' The Buddha said: 'Good man! If there is a monk who constantly cultivates the three forms, then he can sever the ten forms. Constantly cultivating the form of samadhi (referring to the state of focused meditation), constantly cultivating the form of wisdom (referring to the wisdom that discerns truth), and constantly cultivating the form of relinquishment (referring to the state of letting go of all attachments), these are called the three forms.' Simhanada said: 'World Honored One! How are the forms of samadhi, wisdom, and relinquishment defined? If samadhi is defined as a state of concentration, then all sentient beings have samadhi, why then is it said to cultivate samadhi? If the mind is focused on one object, it is called samadhi, if the mind turns to other objects, it is not called samadhi. If it is not fixed, it is not omniscient (referring to the Buddha's wisdom), if it is not omniscient, how can it be called samadhi? If one can attain samadhi through one action, then other actions are not samadhi, if not
三昧則非一切智，若非一切智云何名三昧？慧舍二相亦復如是。」
佛言：「善男子！如汝所言，緣於一境得名三昧，其餘諸緣不名三昧，是義不然。何以故？如是余緣亦一境故，行亦如是。又言眾生先有三昧不須修者，是亦不然。所以者何？言三昧者名善三昧，一切眾生真實未有，云何而言不須修習？以住如是善三昧中，觀一切法名善慧相，不見三昧智慧異相，是名舍相。
「複次善男子！若取色相，不能觀色常、無常相，是名三昧。若能觀色常、無常相，是名慧相。三昧、慧等觀一切法，是名舍相。善男子！如善御駕駟，遲疾得所，遲疾得所故名舍相。菩薩亦爾，若三昧多者則修習慧，若慧多者則修習三昧。三昧、慧等，則名為舍。善男子！十住菩薩，智慧力多，三昧力少，是故不得明見佛性。聲聞緣覺，三昧力多，智慧力少，以是因緣不見佛性。諸佛世尊，定慧等故，明見佛性，了了無礙，如觀掌中庵摩勒果。見佛性者名為舍相。奢摩他者名為能滅，能滅一切煩惱結故；又奢摩他者名曰能調，能調諸根惡不善故；又奢摩他者名曰寂靜，能令三業成寂靜故；又奢摩他者名曰遠離，能令眾生離五欲故；又奢摩他者名曰能清，能清貪慾瞋恚愚癡三濁法故；以是義故，故名定相。毗婆舍那，名為正見、亦名
【現代漢語翻譯】 現代漢語譯本：『三昧』（Samadhi，禪定）並非『一切智』（Sarvajna，佛陀的智慧），如果不是『一切智』，怎麼能稱為『三昧』呢？『慧』（Prajna，智慧）捨棄二相（能取和所取）也是如此。 佛說：『善男子！正如你所說，專注於一個境界才能稱為『三昧』，其餘的因緣不能稱為『三昧』，這種說法是不對的。為什麼呢？因為其餘的因緣也是一個境界，修行也是如此。又說眾生本來就有『三昧』，不需要修習，這也是不對的。為什麼呢？所說的『三昧』是指『善三昧』，一切眾生實際上並沒有，怎麼能說不需要修習呢？安住于這種『善三昧』中，觀察一切法，稱為『善慧相』，不認為『三昧』和『智慧』有不同的相，這稱為『舍相』。 『再者，善男子！如果執著於色相，不能觀察色的常與無常之相，這稱為『三昧』。如果能觀察色的常與無常之相，這稱為『慧相』。『三昧』和『慧』平等地觀察一切法，這稱為『舍相』。善男子！就像善於駕馭馬車的人，能使馬匹快慢適宜，快慢適宜就稱為『舍相』。菩薩也是如此，如果『三昧』多就修習『慧』，如果『慧』多就修習『三昧』。『三昧』和『慧』平等，就稱為『舍』。善男子！十住菩薩，智慧的力量多，『三昧』的力量少，所以不能明見佛性。聲聞和緣覺，『三昧』的力量多，智慧的力量少，因此不能見到佛性。諸佛世尊，禪定和智慧平等，所以能明見佛性，清清楚楚，毫無障礙，就像看手中的庵摩勒果（一種果實）一樣。見到佛性就稱為『舍相』。『奢摩他』（Samatha，止）的意思是能滅，能滅除一切煩惱結；『奢摩他』又稱為能調，能調伏諸根的惡不善；『奢摩他』又稱為寂靜，能使身口意三業達到寂靜；『奢摩他』又稱為遠離，能使眾生遠離五欲；『奢摩他』又稱為能清，能清除貪慾、瞋恚、愚癡這三種污濁的法。因為這些意義，所以稱為『定相』。『毗婆舍那』（Vipassana，觀）稱為正見，也稱為
【English Translation】 English version: 'Samadhi' (concentration) is not 'Sarvajna' (omniscience, the wisdom of the Buddha). If it is not 'Sarvajna', how can it be called 'Samadhi'? The same is true of 'Prajna' (wisdom) abandoning the two aspects (the grasper and the grasped). The Buddha said, 'Good man! As you say, focusing on one object is called 'Samadhi', and other conditions are not called 'Samadhi'. This is not correct. Why? Because those other conditions are also one object, and so is practice. Also, to say that sentient beings already have 'Samadhi' and do not need to cultivate it is also incorrect. Why? The 'Samadhi' that is spoken of is 'good Samadhi', which all sentient beings do not actually possess. How can it be said that it does not need to be cultivated? Abiding in this 'good Samadhi' and observing all dharmas is called the 'aspect of good wisdom'. Not seeing 'Samadhi' and 'wisdom' as different aspects is called the 'aspect of abandonment'. 'Furthermore, good man! If one is attached to the form of color and cannot observe the aspects of permanence and impermanence of color, this is called 'Samadhi'. If one can observe the aspects of permanence and impermanence of color, this is called the 'aspect of wisdom'. 'Samadhi' and 'wisdom' equally observing all dharmas is called the 'aspect of abandonment'. Good man! Just like a skilled charioteer who can control the speed of the horses, making them fast or slow as needed, this is called the 'aspect of abandonment'. Bodhisattvas are also like this: if 'Samadhi' is abundant, then they cultivate 'wisdom'; if 'wisdom' is abundant, then they cultivate 'Samadhi'. When 'Samadhi' and 'wisdom' are equal, it is called 'abandonment'. Good man! Bodhisattvas of the ten stages have more power of wisdom and less power of 'Samadhi', so they cannot clearly see the Buddha-nature. Sravakas and Pratyekabuddhas have more power of 'Samadhi' and less power of wisdom, so they cannot see the Buddha-nature. The Buddhas, the World Honored Ones, have equal concentration and wisdom, so they can clearly see the Buddha-nature, clearly and without obstruction, like looking at an Amalaka fruit (a type of fruit) in the palm of their hand. Seeing the Buddha-nature is called the 'aspect of abandonment'. 'Samatha' (calm abiding) means to extinguish, to extinguish all the bonds of affliction; 'Samatha' is also called the ability to tame, to tame the evil and unwholesome of the senses; 'Samatha' is also called tranquility, to make the three karmas of body, speech, and mind tranquil; 'Samatha' is also called detachment, to enable sentient beings to detach from the five desires; 'Samatha' is also called the ability to purify, to purify the three turbid dharmas of greed, hatred, and ignorance. Because of these meanings, it is called the 'aspect of concentration'. 'Vipassana' (insight) is called right view, and also called
了見、名為能見、名曰遍見、名次第見、名別相見、是名為慧。憂畢叉者，名曰平等、亦名不諍、又名不觀、亦名不行，是名為舍。
「善男子！奢摩他者有二種：一者世間，二者出世間。復有二種：一者成就，二不成就。成就者，所謂諸佛菩薩。不成就者，所謂聲聞、辟支佛等。復有三種：謂下、中、上。下者謂諸凡夫，中者聲聞緣覺，上者諸佛菩薩。復有四種：一者退、二者住、三者進、四者能大利益。復有五種：所謂五智三昧。何等為五？一者無食三昧、二者無過三昧、三者身意清凈一心三昧、四者因果俱樂三昧、五者常念三昧。復有六種：一者觀骨三昧、二者慈三昧、三者觀十二因緣三昧、四者阿那婆那三昧、五者正念覺觀三昧、六者觀生滅住異三昧。復有七種，所謂七覺分：一者念處覺分、二者擇法覺分、三者精進覺分、四者喜覺分、五者除覺分、六者定覺分、七者舍覺分。復有七種：一者須陀洹三昧、二者斯陀含三昧、三者阿那含三昧、四者阿羅漢三昧、五者辟支佛三昧、六者菩薩三昧、七者如來覺知三昧。復有八種，謂八解脫三昧：一者內有色相外觀色解脫三昧、二者內無色相外觀色解脫三昧、三者凈解脫身證三昧、四者空處解脫三昧、五者識處解脫三昧、六者無所有處解脫三昧、七者非有想非
【現代漢語翻譯】 現代漢語譯本：了知，名為能見（能夠看見），名為遍見（普遍看見），名次第見（按順序看見），名別相見（分別看見），這被稱為慧（智慧）。憂畢叉（upeksa），名為平等（平靜），也名不諍（不爭論），又名不觀（不觀察），也名不行（不行動），這被稱為舍（放下）。 『善男子！奢摩他（samatha，止）有兩種：一種是世間的，一種是出世間的。又有兩種：一種是成就的，一種是不成就的。成就的，是指諸佛菩薩。不成就的，是指聲聞、辟支佛等。又有三種：即下、中、上。下是指諸凡夫，中是指聲聞緣覺，上是指諸佛菩薩。又有四種：一種是退，一種是住，一種是進，一種是能大利益。又有五種：即五智三昧。哪五種？一是無食三昧，二是無過三昧，三是身意清凈一心三昧，四是因果俱樂三昧，五是常念三昧。又有六種：一是觀骨三昧，二是慈三昧，三是觀十二因緣三昧，四是阿那婆那（anapana，呼吸）三昧，五是正念覺觀三昧，六是觀生滅住異三昧。又有七種，即七覺分：一是念處覺分，二是擇法覺分，三是精進覺分，四是喜覺分，五是除覺分，六是定覺分，七是舍覺分。又有七種：一是須陀洹（srotapanna，入流）三昧，二是斯陀含（sakrdagamin，一來）三昧，三是阿那含（anagamin，不還）三昧，四是阿羅漢（arhat，無學）三昧，五是辟支佛（pratyekabuddha，獨覺）三昧，六是菩薩三昧，七是如來覺知三昧。又有八種，即八解脫三昧：一是內有色相外觀色解脫三昧，二是內無色相外觀色解脫三昧，三是凈解脫身證三昧，四是空處解脫三昧，五是識處解脫三昧，六是無所有處解脫三昧，七是非有想非
【English Translation】 English version: Knowing is called seeing, it is called pervasive seeing, it is called sequential seeing, it is called distinct seeing, this is called wisdom (prajna). Upeksa (equanimity) is called equality, also called non-contention, also called non-observation, also called non-action, this is called letting go (upeksha). 『Good man! Samatha (calm abiding) has two kinds: one is worldly, and the other is transcendental. There are also two kinds: one is accomplished, and the other is not accomplished. The accomplished refers to all Buddhas and Bodhisattvas. The unaccomplished refers to Sravakas, Pratyekabuddhas, etc. There are also three kinds: lower, middle, and upper. The lower refers to all ordinary beings, the middle refers to Sravakas and Pratyekabuddhas, and the upper refers to all Buddhas and Bodhisattvas. There are also four kinds: one is regression, one is abiding, one is progress, and one is great benefit. There are also five kinds: the five wisdom samadhis. What are the five? First is the samadhi of no food, second is the samadhi of no fault, third is the samadhi of pure body and mind with one-pointedness, fourth is the samadhi of cause and effect together, and fifth is the samadhi of constant mindfulness. There are also six kinds: first is the samadhi of contemplating bones, second is the samadhi of loving-kindness, third is the samadhi of contemplating the twelve links of dependent origination, fourth is the anapana (mindfulness of breathing) samadhi, fifth is the samadhi of right mindfulness and contemplation, and sixth is the samadhi of contemplating arising, abiding, changing, and ceasing. There are also seven kinds, the seven factors of enlightenment: first is the factor of mindfulness, second is the factor of investigation of dharma, third is the factor of diligence, fourth is the factor of joy, fifth is the factor of tranquility, sixth is the factor of concentration, and seventh is the factor of equanimity. There are also seven kinds: first is the srotapanna (stream-enterer) samadhi, second is the sakrdagamin (once-returner) samadhi, third is the anagamin (non-returner) samadhi, fourth is the arhat (worthy one) samadhi, fifth is the pratyekabuddha (solitary buddha) samadhi, sixth is the Bodhisattva samadhi, and seventh is the Tathagata's samadhi of awareness. There are also eight kinds, the eight samadhis of liberation: first is the samadhi of liberation by contemplating external forms while having internal forms, second is the samadhi of liberation by contemplating external forms while having no internal forms, third is the samadhi of liberation by realizing purity with the body, fourth is the samadhi of the sphere of infinite space, fifth is the samadhi of the sphere of infinite consciousness, sixth is the samadhi of the sphere of nothingness, and seventh is the samadhi of neither perception nor non-perception.
無想處解脫三昧、八者滅盡定處解脫三昧。復有九種，所謂九次第定：四禪、四空及滅盡定三昧。復有十種，所謂十一切處三昧。何等為十？一者地一切處三昧、二者水一切處三昧、三者風一切處三昧、四者青一切處三昧、五者黃一切處三昧、六者赤一切處三昧、七者白一切處三昧、八者空一切處三昧、九者識一切處三昧、十者無所有一切處三昧。復有無數種，所謂諸佛菩薩。善男子，是名三昧相。
「善男子！慧有二種：一者世間，二者出世間。復有三種：一者般若、二者毗婆舍那、三者阇那。般若者名一切眾生，毗婆舍那者一切聖人，阇那者諸佛菩薩。又般若者名為別相，毗婆舍那者名為總相，阇那者名為破相。復有四種，所謂觀四真諦。
「善男子！為三事故修奢摩他。何等為三？一者不放逸故、二者莊嚴大智故、三者得自在故。複次為三事故修毗婆舍那。何等為三？一者為觀生死惡果報故、二者為欲增長諸善根故、三者為破一切諸煩惱故。」◎
大般涅槃經卷第三十 大正藏第 12 冊 No. 0374 大般涅槃經
大般涅槃經卷第三十一
北涼天竺三藏曇無讖譯師子吼菩薩品第十一之五
◎師子吼言：「世尊！如經中說，若毗婆舍那能破煩惱，何故復修奢摩
【現代漢語翻譯】 現代漢語譯本： 『無想處解脫三昧』（無想處：四空定之一，指既無粗想也無細想的禪定狀態），『八者滅盡定處解脫三昧』（滅盡定：一種極深的禪定，在此狀態下，心識和感受完全停止）。還有九種，即所謂的『九次第定』：四禪（初禪、二禪、三禪、四禪）、四空（空無邊處定、識無邊處定、無所有處定、非想非非想處定）以及滅盡定三昧。還有十種，即所謂的『十一切處三昧』。哪十種呢？一是『地一切處三昧』，二是『水一切處三昧』，三是『風一切處三昧』，四是『青一切處三昧』，五是『黃一切處三昧』，六是『赤一切處三昧』，七是『白一切處三昧』，八是『空一切處三昧』，九是『識一切處三昧』，十是『無所有一切處三昧』。還有無數種，即諸佛菩薩所證的三昧。善男子，這叫做三昧的相貌。 『善男子！』智慧有兩種：一是世間的，二是出世間的。又有三種：一是般若（智慧，能洞察真理的智慧），二是毗婆舍那（觀，內觀或洞察），三是阇那（禪定，通過禪定獲得的智慧）。般若指的是一切眾生，毗婆舍那指的是一切聖人，阇那指的是諸佛菩薩。又，般若名為別相（個別特徵），毗婆舍那名為總相（普遍特徵），阇那名為破相（超越一切相）。還有四種，即觀察四真諦（苦、集、滅、道）。 『善男子！』爲了三種原因修習奢摩他（止，使心平靜的禪定）。哪三種呢？一是為不放逸（精進）的緣故，二是為莊嚴大智慧的緣故，三是為獲得自在的緣故。其次，爲了三種原因修習毗婆舍那。哪三種呢？一是為觀察生死惡果報的緣故，二是為增長諸善根的緣故，三是為破除一切諸煩惱的緣故。 師子吼說：『世尊！如經中所說，如果毗婆舍那能夠破除煩惱，為什麼還要修習奢摩他呢？』
【English Translation】 English version: 'The Samadhi of Liberation in the Realm of Neither Perception nor Non-Perception' (Realm of Neither Perception nor Non-Perception: one of the Four Formless Realms, referring to a state of meditation where there is neither coarse nor subtle thought), 'the eighth is the Samadhi of Liberation in the Realm of Cessation' (Cessation: a very deep state of meditation where consciousness and feelings completely cease). There are also nine kinds, namely the so-called 'Nine Successive Meditative Absorptions': the Four Dhyanas (First Dhyana, Second Dhyana, Third Dhyana, Fourth Dhyana), the Four Formless Realms (Realm of Infinite Space, Realm of Infinite Consciousness, Realm of Nothingness, Realm of Neither Perception nor Non-Perception), and the Samadhi of Cessation. There are also ten kinds, namely the so-called 'Ten All-Encompassing Samadhis'. What are the ten? First is the 'Samadhi of All-Encompassing Earth', second is the 'Samadhi of All-Encompassing Water', third is the 'Samadhi of All-Encompassing Wind', fourth is the 'Samadhi of All-Encompassing Blue', fifth is the 'Samadhi of All-Encompassing Yellow', sixth is the 'Samadhi of All-Encompassing Red', seventh is the 'Samadhi of All-Encompassing White', eighth is the 'Samadhi of All-Encompassing Space', ninth is the 'Samadhi of All-Encompassing Consciousness', and tenth is the 'Samadhi of All-Encompassing Nothingness'. There are also countless kinds, namely the Samadhis attained by all Buddhas and Bodhisattvas. Good man, this is called the appearance of Samadhi. 'Good man!' There are two kinds of wisdom: one is worldly, and the other is transcendental. There are also three kinds: first is Prajna (wisdom, the wisdom that can see through the truth), second is Vipassana (insight, introspection or insight), and third is Jnana (meditation, wisdom gained through meditation). Prajna refers to all sentient beings, Vipassana refers to all sages, and Jnana refers to all Buddhas and Bodhisattvas. Furthermore, Prajna is called the specific characteristic, Vipassana is called the general characteristic, and Jnana is called the breaking of characteristics. There are also four kinds, namely the contemplation of the Four Noble Truths (suffering, origin, cessation, path). 'Good man!' For three reasons, one practices Samatha (calm abiding, meditation that calms the mind). What are the three? First, for the sake of non-negligence (diligence), second, for the sake of adorning great wisdom, and third, for the sake of attaining freedom. Furthermore, for three reasons, one practices Vipassana. What are the three? First, for the sake of observing the evil karmic results of birth and death, second, for the sake of increasing all good roots, and third, for the sake of breaking all afflictions. Lion's Roar said: 'World Honored One! As it is said in the scriptures, if Vipassana can break through afflictions, why is it necessary to practice Samatha?'
他耶？」
佛言：「善男子！汝言毗婆舍那破煩惱者，是義不然。何以故？有智慧時則無煩惱，有煩惱時則無智慧，云何而言毗婆舍那能破煩惱？善男子！譬如明時無闇，闇時無明。若有說言，明能破闇，無有是處。善男子！誰有智慧？誰有煩惱？而言智慧能破煩惱；如其無者則無所破。善男子！若言智慧能破煩惱，為到故破？不到故破？若不到破者，凡夫眾生則應能破。若到故破者，初念應破，若初念不破，后亦不破。若初到便破，是則不到，云何說言智慧能破？若言到與不到而能破者，是義不然。複次毗婆舍那破煩惱者，為獨能破？為伴故破？若獨能破，菩薩何故修八正道？若伴故破，當知獨則不能破也。若獨不能、伴亦不能，如一盲人不能見色，雖伴眾盲，亦不能見；毗婆舍那亦復如是。
「善男子！如地堅性、火熱性、水濕性、風動性。而地堅性乃至風動性，非因緣作，其性自爾。如四大性，煩惱亦爾，性自是斷。若是斷者，云何而言智慧能斷？以是義故，毗婆舍那決定不能破諸煩惱。善男子！如鹽性咸，令異物咸；蜜本性甘，令異物甘；水本性濕，令異物濕；智慧性滅，令法滅者。是義不然。何以故？若法無滅，云何智慧強能令滅？若言鹽咸令異物咸，慧滅亦爾，能令異法滅者，是亦不然。何
【現代漢語翻譯】 現代漢語譯本 『他（指毗婆舍那）是這樣的嗎？』 佛說：『善男子！你說毗婆舍那（Vipassanā，內觀）能破除煩惱，這個說法是不對的。為什麼呢？因為有智慧的時候就沒有煩惱，有煩惱的時候就沒有智慧，怎麼能說毗婆舍那能破除煩惱呢？善男子！比如有光明的時候就沒有黑暗，有黑暗的時候就沒有光明。如果有人說，光明能破除黑暗，這是沒有道理的。善男子！誰有智慧？誰有煩惱？如果說智慧能破除煩惱，如果實際上沒有煩惱，那就無所謂破除。善男子！如果說智慧能破除煩惱，是到達了才破除呢？還是沒有到達就破除呢？如果沒有到達就破除，那麼凡夫眾生就應該能破除煩惱了。如果是到達了才破除，那麼最初的念頭就應該破除煩惱，如果最初的念頭沒有破除，那麼後面的念頭也無法破除。如果剛一到達就破除，那就是沒有到達，怎麼能說智慧能破除煩惱呢？如果說到達和沒有到達都能破除，這個說法是不對的。再者，毗婆舍那破除煩惱，是獨自破除呢？還是和伴侶一起破除呢？如果獨自破除，菩薩為什麼還要修八正道（Aṣṭāṅgamārga）呢？如果是和伴侶一起破除，那麼就知道獨自是不能破除的。如果獨自不能破除，和伴侶也不能破除，就像一個盲人不能看見顏色，即使和一群盲人在一起，也不能看見；毗婆舍那也是這樣。 『善男子！就像地的堅固性、火的熱性、水的濕性、風的動性。而地的堅固性乃至風的動性，不是因緣造成的，它們的本性就是如此。就像四大（catvāri mahābhūtāni）的性質一樣，煩惱也是如此，其本性就是斷滅的。如果是斷滅的，怎麼能說智慧能斷滅它呢？因為這個道理，毗婆舍那絕對不能破除各種煩惱。善男子！就像鹽的本性是鹹的，能使其他東西變咸；蜂蜜的本性是甜的，能使其他東西變甜；水的本性是濕的，能使其他東西變濕；如果說智慧的本性是滅的，能使法滅，這個說法是不對的。為什麼呢？如果法本身沒有滅，智慧怎麼能強行使它滅呢？如果說鹽的鹹味能使其他東西變咸，智慧的滅性也是這樣，能使其他法滅，這也是不對的。』
【English Translation】 English version 『Is it so?』 The Buddha said: 『Good man! Your saying that Vipassanā (insight meditation) destroys afflictions is not correct. Why? Because when there is wisdom, there are no afflictions, and when there are afflictions, there is no wisdom. How can it be said that Vipassanā can destroy afflictions? Good man! It is like when there is light, there is no darkness, and when there is darkness, there is no light. If someone says that light can destroy darkness, that is not the case. Good man! Who has wisdom? Who has afflictions? If it is said that wisdom can destroy afflictions, if there are actually no afflictions, then there is nothing to destroy. Good man! If it is said that wisdom can destroy afflictions, does it destroy them after reaching them, or before reaching them? If it destroys them before reaching them, then ordinary beings should be able to destroy them. If it destroys them after reaching them, then the very first thought should destroy them. If the first thought does not destroy them, then subsequent thoughts will not destroy them either. If it destroys them as soon as it reaches them, then it has not reached them, so how can it be said that wisdom can destroy them? If it is said that it can destroy them both when reaching and not reaching them, that is not correct. Furthermore, does Vipassanā destroy afflictions alone, or with a companion? If it destroys them alone, why do Bodhisattvas practice the Eightfold Path (Aṣṭāṅgamārga)? If it destroys them with a companion, then it is known that it cannot destroy them alone. If it cannot destroy them alone, nor with a companion, it is like a blind person cannot see colors, and even with a group of blind people, they cannot see; Vipassanā is also like this.』 『Good man! It is like the solidity of earth, the heat of fire, the wetness of water, and the movement of wind. And the solidity of earth, up to the movement of wind, are not caused by conditions; their nature is such. Like the nature of the four great elements (catvāri mahābhūtāni), afflictions are also like that; their nature is to be extinguished. If they are extinguished, how can it be said that wisdom can extinguish them? Because of this reason, Vipassanā definitely cannot destroy all afflictions. Good man! It is like the nature of salt is salty, making other things salty; the nature of honey is sweet, making other things sweet; the nature of water is wet, making other things wet; if it is said that the nature of wisdom is extinction, making dharmas extinguish, that is not correct. Why? If dharmas themselves do not extinguish, how can wisdom forcefully make them extinguish? If it is said that the saltiness of salt can make other things salty, and the extinction nature of wisdom is also like that, making other dharmas extinguish, that is also not correct.』
以故？智慧之性，唸唸滅故。若唸唸滅，云何而言能滅他法？以是義故，智慧之性不破煩惱。
「善男子！一切諸法有二種滅：一者性滅，二者畢竟滅。若性滅者，云何而言智慧能滅？若言智慧能燒煩惱，如火燒物，是義不然。何以故？如火燒物，則有遺燼；智慧若爾，應有餘燼。如斧伐樹，斫處可見；智慧若爾，有何可見？慧若能令煩惱離者，如是煩惱應余處現，如諸外道離六大城，拘尸那現；若是煩惱不餘處現，則知智慧不能令離。善男子！一切諸法性若自空，誰能令生？誰能令滅？異生異滅無造作者。善男子！若修習定，則得如是正知、正見，以是義故，我經中說：『若有比丘修習定者，能見五陰生滅之相。』善男子！若不修定，世間之事尚不能了，況于出世？若無定者，平處顛墜，心緣異法，口宣異言，耳聞異語，心解異義，欲造異字，手書異文，欲行異路，身涉異徑。若有修習三昧定者，則大利益，乃至阿耨多羅三藐三菩提。
「善男子！菩薩摩訶薩具足二法能大利益：一者定，二者智。善男子！如刈菅草，執急則斷；菩薩摩訶薩修是二法，亦復如是。善男子！如拔堅木，先以手動后則易出；菩薩定慧亦復如是，先以定動，后以智拔。善男子！如浣垢衣，先以灰汁，后以清水，衣則鮮潔；菩薩
【現代漢語翻譯】 現代漢語譯本： 因為什麼呢？因為智慧的本性，是念念生滅的。如果唸唸生滅，又怎麼能說它能滅除其他法呢？因為這個道理，智慧的本性不能破除煩惱。 『善男子！一切諸法有兩種滅：一是本性滅，二是究竟滅。如果是本性滅，又怎麼能說智慧能夠滅除呢？如果說智慧能夠燒燬煩惱，就像火燒東西一樣，這個道理是不成立的。為什麼呢？因為火燒東西，會有灰燼留下；如果智慧也是這樣，應該也會有殘餘。就像用斧頭砍樹，砍過的地方可以看見；如果智慧也是這樣，有什麼可以看見的呢？如果智慧能夠使煩惱離開，那麼這些煩惱應該在其他地方顯現，就像外道離開六大城，在拘尸那顯現一樣；如果煩惱不在其他地方顯現，那就說明智慧不能使煩惱離開。善男子！一切諸法的本性如果是空，誰能使它產生？誰能使它滅亡？產生和滅亡都是沒有造作者的。善男子！如果修習禪定，就能得到這樣的正確認知和正確見解，因為這個道理，我在經中說：『如果有比丘修習禪定，就能看見五蘊生滅的現象。』善男子！如果不修習禪定，世間的事情尚且不能瞭解，更何況是出世間的事情呢？如果沒有禪定，在平地上也會跌倒，心緣著不同的法，口裡說著不同的話，耳朵聽著不同的聲音，心裡理解著不同的意思，想要造不同的字，手裡寫著不同的文章，想要走不同的路，身體走著不同的岔路。如果有修習三昧禪定的人，就會有很大的利益，乃至達到阿耨多羅三藐三菩提（無上正等正覺）。 『善男子！菩薩摩訶薩（大菩薩）具足兩種法就能獲得大利益：一是禪定，二是智慧。善男子！就像割菅草一樣，抓得緊就容易斷；菩薩摩訶薩修習這兩種法，也是這樣。善男子！就像拔堅硬的木頭，先用手搖動，然後就容易拔出；菩薩的禪定和智慧也是這樣，先用禪定搖動，然後用智慧拔出。善男子！就像洗臟衣服，先用灰汁，然後用清水，衣服就會乾淨；菩薩
【English Translation】 English version: Why is that? Because the nature of wisdom is constantly arising and ceasing. If it is constantly arising and ceasing, how can it be said that it can extinguish other dharmas? Because of this reason, the nature of wisdom cannot destroy afflictions (kleshas). 'Good man! All dharmas have two kinds of cessation: one is cessation by nature, and the other is ultimate cessation. If it is cessation by nature, how can it be said that wisdom can extinguish it? If it is said that wisdom can burn afflictions, like fire burning things, this reasoning is not valid. Why is that? Because when fire burns things, there are ashes left; if wisdom were like that, there should also be remnants. Like chopping a tree with an axe, the place where it was chopped can be seen; if wisdom were like that, what could be seen? If wisdom can make afflictions depart, then these afflictions should appear in other places, just as the heretics left the six great cities and appeared in Kushinagar; if the afflictions do not appear in other places, then it is known that wisdom cannot make them depart. Good man! If the nature of all dharmas is empty, who can make them arise? Who can make them cease? Arising and ceasing have no creator. Good man! If one cultivates samadhi (meditative concentration), one will attain such right knowledge and right view, and because of this reason, I said in the sutras: 『If there is a bhikshu (monk) who cultivates samadhi, he can see the phenomena of the arising and ceasing of the five skandhas (aggregates).』 Good man! If one does not cultivate samadhi, one cannot even understand worldly matters, let alone supramundane matters? If there is no samadhi, one will fall even on flat ground, the mind will be attached to different dharmas, the mouth will speak different words, the ears will hear different sounds, the mind will understand different meanings, one will want to create different characters, the hand will write different texts, one will want to walk different paths, and the body will take different detours. If there are those who cultivate samadhi, they will gain great benefits, even up to Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). 'Good man! A Bodhisattva Mahasattva (great Bodhisattva) who possesses two dharmas can gain great benefits: one is samadhi, and the other is wisdom. Good man! Just like cutting cogon grass, if you hold it tightly, it will break easily; a Bodhisattva Mahasattva who cultivates these two dharmas is also like that. Good man! Just like pulling out a hard piece of wood, first you shake it with your hand, and then it will be easy to pull out; the samadhi and wisdom of a Bodhisattva are also like that, first you shake it with samadhi, and then you pull it out with wisdom. Good man! Just like washing dirty clothes, first you use lye, and then you use clean water, and the clothes will become clean; a Bodhisattva
定慧，亦復如是。善男子！如先讀誦，后則解義；菩薩定慧亦復如是。善男子！譬如勇人，先以鎧仗牢自莊嚴，然後御陣，能壞怨賊；菩薩定慧亦復如是。善男子！譬如巧匠，鉗鐹盛金，自在隨意撓攪融消；菩薩定慧亦復如是。善男子！譬如明鏡照了面像；菩薩定慧亦復如是。善男子！如先平地，然後下種，先從師受，后思惟義；菩薩定慧亦復如是。以是義故，菩薩摩訶薩修是二法能大利益。
「善男子！菩薩摩訶薩修是二法，調攝五根，堪忍眾苦，所謂飢渴寒熱、打擲罵辱、惡獸所嚙、蚊虻所螫，常攝其心不令放逸，不為利養行於非法，客塵煩惱所不能污，不為諸邪異見所惑，常能遠離諸惡覺觀，不久成就阿耨多羅三藐三菩提，為欲成就利眾生故。善男子！菩薩摩訶薩修是二法，四倒暴風不能吹動，如須彌山雖為四風之所吹鼓不能令動；不為外道邪師所拔，如帝釋幢不可移轉；眾邪異術不能誑惑，常受微妙第一安樂，能解如來深秘密義，受樂不欣、逢苦不戚，諸天世人恭敬讚歎，明見生死及非生死，善能了知法界法性，身有常樂我凈之法，是則名為大涅槃樂。
「善男子！定相者名空三昧，慧相者名無愿三昧，舍相者名無相三昧。善男子！若有菩薩摩訶薩善知定時、慧時、舍時及知非時，是名菩薩摩訶
【現代漢語翻譯】 現代漢語譯本： 定和慧也是如此。善男子！就像先讀誦經文，然後理解其中的含義一樣；菩薩的定和慧也是如此。善男子！譬如勇士，先用鎧甲和兵器牢固地裝備自己，然後才去迎戰敵陣，能夠摧毀怨敵；菩薩的定和慧也是如此。善男子！譬如巧匠，用鉗子夾住熔爐中的金子，可以隨意地攪動和熔化；菩薩的定和慧也是如此。善男子！譬如明鏡能夠照見面容；菩薩的定和慧也是如此。善男子！就像先平整土地，然後播種，先從老師那裡學習，然後思考其中的含義；菩薩的定和慧也是如此。因為這個緣故，菩薩摩訶薩修習這兩種法門能夠獲得巨大的利益。
「善男子！菩薩摩訶薩修習這兩種法門，能夠調伏五根（眼、耳、鼻、舌、身），堪能忍受各種痛苦，比如飢餓、乾渴、寒冷、炎熱、毆打、辱罵、被惡獸咬傷、被蚊蟲叮咬，常常守護自己的心不讓它放縱，不爲了利益供養而做出非法的事情，不會被客塵煩惱所污染，不會被各種邪見所迷惑，常常能夠遠離各種惡念，不久就能成就阿耨多羅三藐三菩提（無上正等正覺），爲了成就利益眾生的緣故。善男子！菩薩摩訶薩修習這兩種法門，四種顛倒的暴風不能吹動他，就像須彌山（佛教中的聖山）即使被大風吹動也不能動搖；不會被外道邪師所動搖，就像帝釋天（佛教中的天神）的旗幟不可移動；各種邪術不能迷惑他，常常享受微妙的第一安樂，能夠理解如來（佛陀）深奧秘密的含義，享受快樂時不欣喜，遇到痛苦時不憂愁，諸天和世人恭敬讚歎他，明瞭地看到生死和非生死，善於了解法界（宇宙萬物）的法性（本質），自身具有常、樂、我、凈的功德，這就是所謂的大涅槃樂。
「善男子！定的相狀叫做空三昧（空寂的禪定），慧的相狀叫做無愿三昧（無所求的禪定），舍的相狀叫做無相三昧（無執著的禪定）。善男子！如果有菩薩摩訶薩善於知道何時是修定的時候，何時是修慧的時候，何時是修舍的時候，以及知道何時不是修這些的時候，這就叫做菩薩摩訶
【English Translation】 English version: Samadhi (定, meditative concentration) and prajna (慧, wisdom) are also like this. Good man! Just as one first recites and then understands the meaning, so too are the samadhi and prajna of a Bodhisattva. Good man! For example, a brave warrior first firmly equips himself with armor and weapons, and then goes to battle, able to destroy the enemy; so too are the samadhi and prajna of a Bodhisattva. Good man! For example, a skilled craftsman uses tongs to hold gold in a furnace, freely stirring and melting it; so too are the samadhi and prajna of a Bodhisattva. Good man! For example, a clear mirror reflects the face; so too are the samadhi and prajna of a Bodhisattva. Good man! Just as one first levels the ground and then sows seeds, first learns from a teacher and then contemplates the meaning; so too are the samadhi and prajna of a Bodhisattva. Because of this reason, a Bodhisattva Mahasattva, by cultivating these two dharmas, can obtain great benefits.
「Good man! A Bodhisattva Mahasattva, by cultivating these two dharmas, can subdue the five roots (eyes, ears, nose, tongue, body), endure all kinds of suffering, such as hunger, thirst, cold, heat, beatings, insults, being bitten by wild beasts, and being stung by mosquitoes. He constantly guards his mind, not letting it become unrestrained, does not engage in unlawful actions for the sake of gain and offerings, is not defiled by the dust of afflictions, is not deluded by various wrong views, and is always able to stay away from evil thoughts. He will soon achieve Anuttara-samyak-sambodhi (unexcelled complete enlightenment), for the sake of benefiting all sentient beings. Good man! A Bodhisattva Mahasattva, by cultivating these two dharmas, cannot be moved by the storms of the four inversions, just like Mount Sumeru (a sacred mountain in Buddhism) cannot be shaken even by strong winds; he cannot be swayed by heretical teachers, just like the banner of Indra (a deity in Buddhism) cannot be moved; various evil arts cannot deceive him. He always enjoys the subtle and supreme bliss, is able to understand the profound and secret meanings of the Tathagata (Buddha), is not delighted when experiencing pleasure, and is not saddened when encountering suffering. He is respected and praised by gods and humans, clearly sees birth and death and non-birth and non-death, is skilled in understanding the dharma-realm (universe) and the dharma-nature (essence), and possesses the qualities of permanence, bliss, self, and purity. This is called the great bliss of Nirvana.
「Good man! The characteristic of samadhi is called the 'emptiness samadhi' (空三昧, samadhi of emptiness), the characteristic of prajna is called the 'wishlessness samadhi' (無愿三昧, samadhi of no desire), and the characteristic of relinquishment is called the 'signlessness samadhi' (無相三昧, samadhi of no characteristics). Good man! If a Bodhisattva Mahasattva is skilled in knowing when it is the time for samadhi, when it is the time for prajna, when it is the time for relinquishment, and when it is not the time for these, this is called a Bodhisattva Maha
薩行菩提道。」
師子吼言：「世尊！云何菩薩知時非時？」
「善男子！菩薩摩訶薩因於受樂生大憍慢，或因說法而生憍慢，或因精勤而生憍慢，或因解義善問答時而生憍慢，或因親近惡知識故而生憍慢，或因佈施所重之物而生憍慢，或因世間善法功德而生憍慢，或因世間豪貴之人所恭敬故而生憍慢，當知爾時，不宜修智，宜應修定，是名菩薩知時非時。若有菩薩勤修精進，未得利益涅槃之樂，以不得故生於悔心，以鈍根故不能調伏五情諸根，諸垢煩惱勢力盛故，自疑戒律有羸損故，當知爾時，不宜修定，宜應修智，是名菩薩知時非時。善男子！若有菩薩定、慧二法不平等者，當知爾時不宜修舍，二法若等則宜修之，是名菩薩知時非時。善男子！若有菩薩修習定慧起煩惱者，當知爾時不宜修舍，宜應讀誦、書寫解說十二部經。唸佛、念法、念僧、念戒、念天、念舍，是名修舍。善男子！若有菩薩修習如是三法相者，以是因緣得無相涅槃。」
師子吼言：「世尊！無十相故，名大涅槃；為無相者，復以何緣，名為無生、無出、無作、屋宅、洲、歸、安隱、滅度、涅槃、寂靜、無諸病苦、無所有耶？」
佛言：「善男子！無因緣故，故名無生。以無為故，故名無出。無造業故，故名無作。不入
【現代漢語翻譯】 『實踐菩提之道。』
師子吼（菩薩名）問道：『世尊！菩薩如何知道何時是適宜的時機，何時是不適宜的時機呢？』
佛說：『善男子！菩薩摩訶薩因為享受快樂而產生極大的驕慢，或者因為說法而產生驕慢，或者因為精進修行而產生驕慢，或者因為理解義理、善於問答時而產生驕慢，或者因為親近惡知識而產生驕慢，或者因為佈施珍貴之物而產生驕慢，或者因為世間的善法功德而產生驕慢，或者因為被世間豪貴之人恭敬而產生驕慢，應當知道在這些時候，不適宜修習智慧，應該修習禪定，這叫做菩薩知道何時是適宜的時機，何時是不適宜的時機。如果有的菩薩勤奮精進修行，卻沒有得到涅槃的快樂，因為沒有得到而產生後悔之心，因為根器遲鈍而不能調伏五情諸根，各種垢染煩惱勢力強盛，自己懷疑戒律有缺失，應當知道在這些時候，不適宜修習禪定，應該修習智慧，這叫做菩薩知道何時是適宜的時機，何時是不適宜的時機。善男子！如果有的菩薩禪定和智慧兩種法不平等，應當知道在這些時候不適宜修習舍，如果兩種法平等，就適宜修習舍，這叫做菩薩知道何時是適宜的時機，何時是不適宜的時機。善男子！如果有的菩薩修習禪定和智慧而生起煩惱，應當知道在這些時候不適宜修習舍，應該讀誦、書寫、解說十二部經。憶念佛、憶念法、憶念僧、憶念戒、憶念天、憶念舍，這叫做修習舍。善男子！如果有的菩薩修習如是三種法相，因為這個因緣而得到無相涅槃。』
師子吼問道：『世尊！因為沒有十種相狀，所以叫做大涅槃；對於無相的涅槃，又因為什麼緣故，稱為無生、無出、無作、屋宅、洲、歸、安隱、滅度、涅槃、寂靜、沒有各種病苦、沒有所有呢？』
佛說：『善男子！因為沒有因緣，所以叫做無生。因為無為，所以叫做無出。因為沒有造業，所以叫做無作。不入
【English Translation】 'Practicing the Bodhi path.'
Simha-ghosha (a Bodhisattva) asked: 'World Honored One! How does a Bodhisattva know when is the appropriate time and when is not the appropriate time?'
The Buddha said: 'Good man! A Bodhisattva Mahasattva develops great arrogance because of enjoying pleasure, or develops arrogance because of expounding the Dharma, or develops arrogance because of diligent practice, or develops arrogance because of understanding the meaning and being good at questions and answers, or develops arrogance because of associating with evil friends, or develops arrogance because of giving away precious things, or develops arrogance because of worldly good deeds and merits, or develops arrogance because of being respected by the wealthy and powerful people of the world. You should know that at these times, it is not appropriate to cultivate wisdom, but one should cultivate Samadhi. This is called a Bodhisattva knowing when is the appropriate time and when is not the appropriate time. If a Bodhisattva diligently cultivates practice but has not attained the joy of Nirvana, and because of not attaining it, develops regret, and because of dull faculties, cannot subdue the five senses, and the power of various defilements and afflictions is strong, and doubts that the precepts are weak, you should know that at these times, it is not appropriate to cultivate Samadhi, but one should cultivate wisdom. This is called a Bodhisattva knowing when is the appropriate time and when is not the appropriate time. Good man! If a Bodhisattva's Samadhi and wisdom are not equal, you should know that at these times it is not appropriate to cultivate relinquishment. If the two are equal, then it is appropriate to cultivate relinquishment. This is called a Bodhisattva knowing when is the appropriate time and when is not the appropriate time. Good man! If a Bodhisattva develops afflictions while cultivating Samadhi and wisdom, you should know that at these times it is not appropriate to cultivate relinquishment, but one should read, write, and explain the twelve divisions of scriptures. Recalling the Buddha, recalling the Dharma, recalling the Sangha, recalling the precepts, recalling the heavens, recalling relinquishment, this is called cultivating relinquishment. Good man! If a Bodhisattva cultivates these three aspects of Dharma, because of this cause and condition, one attains the formless Nirvana.'
Simha-ghosha asked: 'World Honored One! Because there are no ten characteristics, it is called the Great Nirvana; for the formless Nirvana, for what reason is it called no birth, no arising, no action, dwelling, island, refuge, peace, extinction, Nirvana, tranquility, without various sicknesses and sufferings, without anything?'
The Buddha said: 'Good man! Because there is no cause and condition, it is called no birth. Because it is unconditioned, it is called no arising. Because there is no creating of karma, it is called no action. Not entering
五見，故名屋宅。離四瀑水，故名為洲。調眾生故，故名歸依。壞結賊故，故名安隱。諸結火滅，故名滅度。離覺觀故，名曰涅槃。遠憒鬧故，名曰寂靜。永斷必死，故名無病。一切無故，名無所有。善男子！若菩薩摩訶薩作是觀時，即得明瞭見於佛性。」
師子吼言：「世尊！菩薩摩訶薩成就幾法，能見如是無相涅槃至無所有？」
佛言：「善男子！菩薩摩訶薩成就十法，則能明見涅槃無相至無所有。何等為十？一者信心具足。云何名為信心具足？深信佛、法、眾僧是常，十方諸佛方便示現，一切眾生及一闡提悉有佛性。不信如來生老病死及修苦行、提婆達多真實破僧出佛身血、如來畢竟入于涅槃正法滅盡，是名菩薩信心具足。
「二者凈戒具足。云何名為凈戒具足？善男子！若有菩薩自言戒凈，雖不與彼女人和合，見女人時，或生嘲調言語戲笑，如是菩薩成就欲法，毀破凈戒，污辱梵行，令戒雜穢，不得名為凈戒具足。復有菩薩自言戒凈，雖不與彼女人身合、嘲調戲笑，于壁障外，遙聞女人瓔珞環釧種種諸聲，心生愛著，如是菩薩成就欲法，毀破凈戒，污辱梵行，令戒雜穢，不得名為凈戒具足。復有菩薩自言戒凈，雖復不與女人和合、言語嘲調、聽其音聲，然見男子隨逐女時，或見女人隨逐男
【現代漢語翻譯】 現代漢語譯本：五蘊（五種構成人存在的要素，即色、受、想、行、識）的聚集，所以稱為屋宅。遠離四種瀑流（指四種煩惱，即欲流、有流、見流、無明流），所以稱為洲渚。調伏眾生，所以稱為歸依。摧毀煩惱的賊寇，所以稱為安隱。各種煩惱的火焰熄滅，所以稱為滅度。遠離覺和觀（指思維活動），稱為涅槃。遠離喧囂，稱為寂靜。永遠斷絕必死的命運，所以稱為無病。一切都不存在，稱為無所有。善男子！如果菩薩摩訶薩這樣觀察，就能清楚地見到佛性。 師子吼菩薩問道：『世尊！菩薩摩訶薩成就多少種法，才能見到這樣無相的涅槃，直至無所有？』 佛說：『善男子！菩薩摩訶薩成就十種法，就能清楚地見到涅槃的無相，直至無所有。是哪十種呢？第一是信心具足。什麼叫做信心具足？深信佛、法、僧是常住的，十方諸佛方便示現，一切眾生和一闡提（斷絕善根的人）都有佛性。不相信如來有生老病死，以及修行苦行，提婆達多（佛陀的堂弟，曾試圖分裂僧團）真實地破壞僧團，使佛陀流血，如來最終進入涅槃，正法滅盡，這叫做菩薩的信心具足。 第二是凈戒具足。什麼叫做凈戒具足？善男子！如果有菩薩自稱戒律清凈，即使不與女人發生性關係，見到女人時，如果產生嘲諷、調戲的言語和嬉笑，這樣的菩薩就成就了欲法，毀壞了清凈的戒律，玷污了清凈的修行，使戒律雜亂不清，不能稱為凈戒具足。又有菩薩自稱戒律清凈，即使不與女人身體接觸，不嘲諷調戲，但在墻壁外面，遠遠聽到女人身上佩戴的瓔珞、環釧等各種聲音，心中產生愛戀執著，這樣的菩薩就成就了欲法，毀壞了清凈的戒律，玷污了清凈的修行，使戒律雜亂不清，不能稱為凈戒具足。又有菩薩自稱戒律清凈，即使不與女人發生性關係、言語嘲諷、聽其聲音，但見到男子追逐女子，或者見到女子追逐男子
【English Translation】 English version: The aggregation of the five skandhas (the five aggregates that constitute a person's existence: form, feeling, perception, mental formations, and consciousness) is called a dwelling. Being apart from the four torrents (referring to the four types of afflictions: the torrent of desire, the torrent of becoming, the torrent of views, and the torrent of ignorance) is called an island. Subduing sentient beings is called refuge. Destroying the thieves of afflictions is called peace and security. The flames of all afflictions being extinguished is called liberation. Being apart from perception and observation (referring to mental activities) is called Nirvana. Being apart from clamor is called tranquility. Eternally severing the fate of inevitable death is called freedom from illness. The non-existence of everything is called non-possession. Good man! If a Bodhisattva Mahasattva observes in this way, he will clearly see the Buddha-nature. Lion's Roar Bodhisattva asked: 'World Honored One! How many dharmas must a Bodhisattva Mahasattva accomplish to see such formless Nirvana, up to non-possession?' The Buddha said: 'Good man! A Bodhisattva Mahasattva who accomplishes ten dharmas can clearly see the formlessness of Nirvana, up to non-possession. What are these ten? First is the perfection of faith. What is called the perfection of faith? It is to deeply believe that the Buddha, Dharma, and Sangha are eternal, that the Buddhas of the ten directions manifest expediently, and that all sentient beings and icchantikas (those who have severed their roots of goodness) possess Buddha-nature. It is not to believe that the Tathagata experiences birth, old age, sickness, and death, as well as the practice of asceticism, that Devadatta (Buddha's cousin who tried to split the Sangha) truly destroyed the Sangha and caused the Buddha to bleed, that the Tathagata ultimately enters Nirvana, and that the true Dharma will be extinguished. This is called the perfection of faith of a Bodhisattva. Second is the perfection of pure precepts. What is called the perfection of pure precepts? Good man! If a Bodhisattva claims to have pure precepts, even if he does not engage in sexual relations with a woman, if he generates mocking, teasing, or joking words and laughter when seeing a woman, such a Bodhisattva has accomplished the dharma of desire, has destroyed the pure precepts, has defiled the pure conduct, and has made the precepts impure, and cannot be called the perfection of pure precepts. Furthermore, if a Bodhisattva claims to have pure precepts, even if he does not have physical contact with a woman, does not mock or tease, but from outside a wall, hears the various sounds of a woman's necklaces, bracelets, and other ornaments, and generates attachment and desire in his heart, such a Bodhisattva has accomplished the dharma of desire, has destroyed the pure precepts, has defiled the pure conduct, and has made the precepts impure, and cannot be called the perfection of pure precepts. Furthermore, if a Bodhisattva claims to have pure precepts, even if he does not engage in sexual relations with a woman, does not speak mockingly, or listen to her voice, but sees a man pursuing a woman, or sees a woman pursuing a man
時，便生貪著，如是菩薩成就欲法，毀破凈戒，污辱梵行，令戒雜穢，不得名為凈戒具足。復有菩薩自言戒凈，雖復不與女人和合、言語嘲調、聽其音聲、見男女相隨，然為生天受五欲樂，如是菩薩成就欲法，毀破凈戒，污辱梵行，令戒雜穢，不得名為凈戒具足。善男子！若有菩薩清凈持戒，而不為戒、不為尸羅波羅蜜、不為眾生、不為利養、不為菩提、不為涅槃、不為聲聞辟支佛，唯為最上第一義故，護持禁戒，善男子！是名菩薩凈戒具足。
「三者親近諸善知識。善知識者，若有能說信、戒、多聞、佈施、智慧，令人受行，是名菩薩善知識也。
「四者樂於寂靜。寂靜者，所謂身心寂靜。觀察諸法甚深法界，是名寂靜。
「五者精進。精進者，所謂繫心觀四真諦，設頭火然，終不放舍，是名精進。
「六者念具足。念具足者，所謂唸佛、念法、念僧、念戒、念天、念舍，是名念具足。
「七者軟語。軟語者，所謂實語、妙語、先意問訊、時語、真語，是名軟語。
「八者護法。護法者，所謂愛樂正法，常樂演說、讀誦書寫、思惟其義、廣宣敷揚令其流佈，若見有人書寫解說、讀誦讚歎、思惟義者，為求資生而供養之，所謂衣服飲食、臥具醫藥，為護法故不惜身命，是名護法
【現代漢語翻譯】 現代漢語譯本 這時，便會產生貪戀執著。這樣的菩薩就成就了欲法，毀壞了清凈的戒律，玷污了清凈的修行，使戒律變得雜亂污穢，不能稱為清凈戒律圓滿。又有一些菩薩自稱戒律清凈，雖然不與女人交合、言語調笑、聽她們的聲音、看男女相隨，但爲了昇天享受五欲之樂，這樣的菩薩也成就了欲法，毀壞了清凈的戒律，玷污了清凈的修行，使戒律變得雜亂污穢，不能稱為清凈戒律圓滿。善男子！如果有菩薩清凈地持守戒律，不是爲了戒律本身，不是爲了尸羅波羅蜜（戒律的圓滿），不是爲了眾生，不是爲了利益供養，不是爲了菩提（覺悟），不是爲了涅槃（寂滅），不是爲了聲聞（聽聞佛法而悟道者）或辟支佛（獨自覺悟者），而是爲了最上第一義（最高的真理）而護持禁戒，善男子！這才是菩薩清凈戒律圓滿。
第三是親近善知識。善知識是指，如果有人能宣說信、戒、多聞、佈施、智慧，使人接受並實行，這樣的人就稱為菩薩的善知識。
第四是樂於寂靜。寂靜是指，身心寂靜。觀察諸法甚深的法界（真理的境界），這稱為寂靜。
第五是精進。精進是指，將心專注于觀察四真諦（苦、集、滅、道），即使頭被火燒著，也終不放棄，這稱為精進。
第六是念具足。念具足是指，唸佛、念法、念僧、念戒、念天、念舍，這稱爲念具足。
第七是軟語。軟語是指，說實話、說美妙的話、先問候對方、說合時宜的話、說真實的話，這稱為軟語。
第八是護法。護法是指，喜愛正法，經常樂於演說、讀誦書寫、思考其中的含義、廣泛宣揚使其流傳，如果看到有人書寫解說、讀誦讚歎、思考義理，爲了求得資生而供養他們，比如衣服飲食、臥具醫藥，爲了護持正法而不惜身命，這稱為護法。
【English Translation】 English version At that time, they will develop attachment and craving. Such Bodhisattvas, having achieved the Dharma of desire, break the pure precepts, defile the pure conduct, and make the precepts impure, thus they cannot be called complete in pure precepts. Furthermore, some Bodhisattvas claim to have pure precepts, although they do not engage in sexual intercourse with women, speak flirtatious words, listen to their voices, or see men and women together, yet they do so for the sake of being reborn in heaven to enjoy the five desires. Such Bodhisattvas also achieve the Dharma of desire, break the pure precepts, defile the pure conduct, and make the precepts impure, thus they cannot be called complete in pure precepts. Good man! If a Bodhisattva upholds the precepts purely, not for the sake of the precepts themselves, not for the sake of Śīla-pāramitā (perfection of precepts), not for the sake of sentient beings, not for the sake of gain and offerings, not for the sake of Bodhi (enlightenment), not for the sake of Nirvāṇa (liberation), not for the sake of Śrāvakas (those who attain enlightenment by hearing the Dharma) or Pratyekabuddhas (those who attain enlightenment on their own), but solely for the sake of the highest and ultimate meaning, they uphold the precepts. Good man! This is called a Bodhisattva's complete pure precepts.
Third is to be close to good spiritual friends. Good spiritual friends are those who can explain faith, precepts, learning, generosity, and wisdom, and cause others to accept and practice them. Such a person is called a Bodhisattva's good spiritual friend.
Fourth is to delight in tranquility. Tranquility refers to the tranquility of body and mind. Observing the profound Dharma realm (the realm of truth) of all phenomena, this is called tranquility.
Fifth is diligence. Diligence refers to focusing the mind on observing the Four Noble Truths (suffering, origin, cessation, path), and even if one's head were on fire, one would not give up. This is called diligence.
Sixth is the completeness of mindfulness. The completeness of mindfulness refers to mindfulness of the Buddha, mindfulness of the Dharma, mindfulness of the Sangha, mindfulness of the precepts, mindfulness of the heavens, and mindfulness of giving. This is called the completeness of mindfulness.
Seventh is gentle speech. Gentle speech refers to speaking truthfully, speaking beautifully, greeting others first, speaking at the right time, and speaking truthfully. This is called gentle speech.
Eighth is protecting the Dharma. Protecting the Dharma refers to loving the true Dharma, always delighting in expounding it, reciting and writing it, contemplating its meaning, widely propagating it to make it flow, and if one sees someone writing, explaining, reciting, praising, or contemplating its meaning, one should offer them support for their livelihood, such as clothing, food, bedding, and medicine. For the sake of protecting the Dharma, one should not be stingy with one's life. This is called protecting the Dharma.
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「九者菩薩摩訶薩見有同學、同戒有所乏少，轉從他乞，熏缽染衣，瞻病所須、衣服飲食、臥具房舍而供給之。
「十者具足智慧。智慧者，所謂觀于如來常樂我凈，一切眾生悉有佛性。觀法二相，所謂空、不空，常、無常，樂、無樂，我、無我，凈、不凈，異法可斷、異法不可斷，異法從緣生、異法從緣見、異法從緣果、異法非緣果，是名具足智慧。善男子！是名菩薩具足十法，即能明見涅槃無相。」
師子吼言：「世尊！如佛先告純陀，汝今已得見於佛性，得大涅槃，成就阿耨多羅三藐三菩提。是義云何？世尊！如經中說，若施畜生得百倍報，施一闡提得千倍報，施持戒者百千倍報，若施外道斷煩惱者得無量報，奉施四向及以四果至辟支佛得無量報，施不退菩薩及最後身諸大菩薩、如來世尊，所得福報無量無邊不可稱計不可思議。純陀大士若受如是無量報者，是報無盡，何時當得阿耨多羅三藐三菩提？世尊！經中復說，若人重心造善惡業必得果報，若現世受、若次生受、若後世受。純陀善業殷重心作，當知是業必定受報。若定受報，云何得成阿耨多羅三藐三菩提？云何復得見於佛性？世尊！經中復說，施三種人果報無盡：一者病人，二者父母，三者如來。世尊！經中復說：『佛告阿難：「
【現代漢語翻譯】 現代漢語譯本 『第九，菩薩摩訶薩見到有同修、同戒的人有所缺乏，就轉而向他人乞求，用熏過的缽和染過的衣服，以及看病所需的物品、衣服飲食、臥具房舍來供給他們。 『第十，具足智慧。智慧是指，觀察如來具有常、樂、我、凈的德性，一切眾生都具有佛性。觀察法的兩種相，即空與不空，常與無常，樂與無樂，我與無我，凈與不凈，可斷之法與不可斷之法，從因緣而生的法、從因緣而見的法、從因緣而得的果，以及非因緣果的法。這稱為具足智慧。善男子！這稱為菩薩具足十法，就能明見涅槃的無相。』 師子吼菩薩說：『世尊！如佛先前告訴純陀（Cunda，人名）說，你現在已經得見佛性，得到大涅槃，成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。這是什麼意思呢？世尊！如經中所說，如果佈施給畜生，會得到百倍的果報；佈施給一闡提（Icchantika，斷善根的人），會得到千倍的果報；佈施給持戒的人，會得到百千倍的果報；如果佈施給斷除煩惱的外道，會得到無量的果報；供養四向（Srota-apanna，預流果）、四果（Arhat，阿羅漢）乃至辟支佛（Pratyeka-buddha，緣覺），會得到無量的果報；佈施給不退轉菩薩以及最後身的大菩薩、如來世尊，所得到的福報是無量無邊、不可稱量、不可思議的。純陀大士如果接受如此無量的果報，這果報是無盡的，何時才能得到阿耨多羅三藐三菩提呢？世尊！經中又說，如果有人以深重心造作善惡業，必定會得到果報，或者現世受報，或者來世受報，或者後世受報。純陀的善業是以殷重心所作，應當知道這業必定會受報。如果必定受報，如何能成就阿耨多羅三藐三菩提呢？又如何能得見佛性呢？世尊！經中又說，佈施給三種人果報是無盡的：第一是病人，第二是父母，第三是如來。世尊！經中又說：『佛告訴阿難（Ananda，佛陀的十大弟子之一）：』
【English Translation】 English version 'Ninth, a Bodhisattva Mahasattva, seeing that fellow practitioners or those of the same precepts are lacking in something, will turn to beg from others, using smoked bowls and dyed robes, and provide them with what is needed for medical care, clothing, food, bedding, and lodging. 'Tenth, possessing complete wisdom. Wisdom means observing that the Tathagata possesses the virtues of permanence, bliss, self, and purity, and that all sentient beings possess Buddha-nature. Observing the two aspects of Dharma, namely emptiness and non-emptiness, permanence and impermanence, bliss and non-bliss, self and non-self, purity and impurity, what can be severed and what cannot be severed, what arises from conditions, what is seen from conditions, what is the result of conditions, and what is not the result of conditions. This is called possessing complete wisdom. Good man! This is called a Bodhisattva possessing ten qualities, and thus being able to clearly see the formlessness of Nirvana.' Simha-hanu (Lion's Roar) Bodhisattva said: 'World Honored One! As the Buddha previously told Cunda, you have now seen the Buddha-nature, attained great Nirvana, and achieved Anuttara-samyak-sambodhi. What does this mean? World Honored One! As it is said in the scriptures, if one gives to animals, one will receive a hundredfold reward; if one gives to an Icchantika, one will receive a thousandfold reward; if one gives to those who uphold the precepts, one will receive a hundred thousandfold reward; if one gives to non-Buddhists who have cut off afflictions, one will receive immeasurable rewards; if one makes offerings to the four stages of enlightenment (Srota-apanna, Arhat) and even to Pratyeka-buddhas, one will receive immeasurable rewards; if one gives to non-retrogressing Bodhisattvas and the great Bodhisattvas in their final lives, and to the Tathagata, the World Honored One, the merit obtained is immeasurable, boundless, incalculable, and inconceivable. If the great Cunda receives such immeasurable rewards, these rewards are endless, when will he attain Anuttara-samyak-sambodhi? World Honored One! It is also said in the scriptures that if a person creates good or bad karma with deep intention, they will surely receive the karmic result, either in this life, the next life, or a future life. Cunda's good karma was created with deep intention, it should be known that this karma will surely be received. If it is certain to be received, how can he achieve Anuttara-samyak-sambodhi? And how can he see the Buddha-nature? World Honored One! It is also said in the scriptures that giving to three types of people results in endless rewards: first, the sick; second, parents; and third, the Tathagata. World Honored One! It is also said in the scriptures: 'The Buddha told Ananda:'
一切眾生如其無有欲界業者，即得阿耨多羅三藐三菩提。色、無色業，亦復如是。」』世尊！如《法句》偈：『非空非海中，非入山石間。無有地方所，脫之不受業。』又阿尼樓馱言：『世尊！我憶往昔以一食施，八萬劫中不墮三惡。』世尊！一食之施尚得是報，何況純陀信心施佛，具足成就檀波羅蜜？世尊！若善果報不可盡者，謗方等經、犯五逆罪、毀四重禁、一闡提罪云何可盡？若不可盡，云何能得見於佛性，成阿耨多羅三藐三菩提？」
佛言：「善哉，善哉！善男子！唯有二人能得無量無邊功德，不可稱計不可宣說，能竭生死漂流瀑河，降魔怨敵摧魔勝幢，能轉如來無上法輪：一者善問，二者善答。善男子！佛十力中，業力最深。善男子！有諸眾生，于業緣中，心輕不信，為度彼故作如是說。善男子！一切作業有輕有重，輕重二業復各有二：一者決定，二者不決定。善男子！或有人言：『惡業無果。若言惡業定有果者，云何氣噓旃陀羅而得生天？鴦掘摩羅得解脫果？』以是義故，當知作業有定得果、不定得果。我為除斷如是邪見，故於經中說如是語，一切作業無不得果。
「善男子！或有重業可得作輕，或有輕業可得作重。非一切人，唯有愚、智，是故當知，非一切業悉定得果。雖不定得，亦非不
【現代漢語翻譯】 現代漢語譯本：『如果一切眾生都沒有欲界的業，就能證得阿耨多羅三藐三菩提（無上正等正覺）。色界、無色界的業也是如此。』世尊！正如《法句經》的偈頌所說：『不在空中，不在海中，不在山石間。沒有哪個地方，可以脫離業報。』還有阿尼樓馱（佛陀弟子，以天眼第一著稱）說：『世尊！我回憶過去，因為一次佈施食物，在八萬劫中沒有墮入三惡道。』世尊！一次佈施食物尚且得到這樣的果報，何況純陀（佛陀在家弟子）以信心供養佛陀，圓滿成就檀波羅蜜（佈施的最高境界）？世尊！如果善的果報都無法窮盡，那麼誹謗方等經典、犯五逆罪、毀犯四重禁戒、一闡提（斷絕善根的人）的罪業，又怎麼可能窮盡呢？如果不能窮盡，又怎麼能見到佛性，成就阿耨多羅三藐三菩提呢？」 佛陀說：『好啊，好啊！善男子！只有兩種人能夠獲得無量無邊的功德，無法稱量，無法宣說，能夠竭盡生死輪迴的瀑流，降伏魔怨，摧毀魔的勝利旗幟，能夠轉動如來無上的法輪：一是善於提問，二是善於回答。善男子！在佛的十力中，業力最為深奧。善男子！有些眾生，對於業的因緣，內心輕視而不相信，爲了度化他們，我才這樣說。善男子！一切所作的業有輕有重，輕重兩種業又各有兩種：一是決定，二是不決定。善男子！或許有人說：『惡業沒有果報。如果說惡業一定有果報，那麼為什麼氣噓旃陀羅（賤民）卻能昇天？鴦掘摩羅（殺人魔王，后被佛陀度化）卻能得到解脫的果報？』因為這個道理，應當知道所作的業有一定得到果報的，也有不一定得到果報的。我爲了斷除這樣的邪見，所以在經典中這樣說，一切所作的業沒有不得果報的。 『善男子！或許有重的業可以轉為輕的，或許有輕的業可以轉為重的。不是所有的人都這樣，只有愚癡和有智慧的人才這樣，所以應當知道，不是所有的業都一定得到果報。雖然不一定得到果報，也不是沒有果報。』
【English Translation】 English version: 『If all sentient beings had no karma of the desire realm, they would attain Anuttara-samyak-sambodhi (supreme perfect enlightenment). The karma of the form and formless realms is also the same.』 World Honored One! As the verse in the 『Dhammapada』 says: 『Not in the sky, not in the sea, not in the mountain crevices. There is no place where one can escape the retribution of karma.』 And Aniruddha (a disciple of the Buddha, known for his divine eye) said: 『World Honored One! I recall in the past, because of one offering of food, I did not fall into the three evil paths for eighty thousand kalpas.』 World Honored One! Even one offering of food receives such a reward, how much more so when Cunda (a lay disciple of the Buddha) offers to the Buddha with faith, fully accomplishing Dana Paramita (the highest state of giving)? World Honored One! If the rewards of good deeds cannot be exhausted, then how can the sins of slandering the Vaipulya Sutras, committing the five heinous crimes, violating the four major precepts, and the sins of an Icchantika (a person who has severed their roots of goodness) be exhausted? If they cannot be exhausted, how can one see the Buddha-nature and attain Anuttara-samyak-sambodhi?」 The Buddha said: 『Excellent, excellent! Good man! Only two kinds of people can obtain immeasurable and boundless merit, which cannot be measured or described, who can exhaust the torrent of the cycle of birth and death, subdue the demonic enemies, destroy the victory banner of Mara, and turn the unsurpassed Dharma wheel of the Tathagata: one is good at asking questions, and the other is good at answering them. Good man! Among the ten powers of the Buddha, the power of karma is the deepest. Good man! There are some sentient beings who, regarding the causes and conditions of karma, are contemptuous and do not believe. To liberate them, I speak in this way. Good man! All actions have light and heavy karma, and each of these two types has two aspects: one is definite, and the other is indefinite. Good man! Perhaps someone says: 『Evil karma has no retribution. If it is said that evil karma definitely has retribution, then why can a Chandala (an untouchable) who exhales air be born in heaven? Why can Angulimala (a serial killer who was later converted by the Buddha) attain the fruit of liberation?』 Because of this principle, it should be known that some actions definitely receive retribution, and some do not necessarily receive retribution. To eliminate such wrong views, I say in the sutras that all actions will not fail to receive retribution. 『Good man! Perhaps heavy karma can be transformed into light karma, and perhaps light karma can be transformed into heavy karma. This is not the case for everyone, only for the foolish and the wise. Therefore, it should be known that not all karma will definitely receive retribution. Although it is not definite, it is not without retribution.』
得。善男子！一切眾生凡有二種：一者智人，二者愚癡。有智之人，以智慧力，能令地獄極重之業，現世輕受。愚癡之人現世輕業，地獄重受。」
師子吼言：「世尊！若如是者，則不應求清凈梵行及解脫果。」
佛言：「善男子！若一切業定得果者，則不應求梵行解脫。以不定故，則修梵行及解脫果。善男子！若能遠離一切惡業，則得善果。若遠善業，則得惡果。若一切業定得果者，則不應求修習聖道，若不修道則無解脫。一切聖人所以修道，為壞定業，得輕報故；不定之業無果報故。若一切業定得果者，則不應求修習聖道，若人遠離修習聖道得解脫者，無有是處。不得解脫得涅槃者，亦無是處。善男子！若一切業定得果者，一世所作純善之業，應當永已常受安樂。一世所作極重惡業，亦應永已受大苦惱。業果若爾，則無修道解脫涅槃。人作人受，婆羅門作婆羅門受。若如是者，則不應有下姓下人，人應常人，婆羅門應常婆羅門。小時作業應小時受，不應中年及老時受；老時作惡生地獄中，地獄初身不應便受，應待老時然後乃受。若老時不殺，不應壯年得壽，若無壯壽，云何至老？業無失故。業若無失，云何而有修道涅槃？善男子！業有二種，定以不定。定業有二：一者報定，二者時定。或有報定，而
【現代漢語翻譯】 現代漢語譯本：佛陀說：『善男子！一切眾生大致分為兩種：一種是智者，一種是愚癡者。有智慧的人，憑藉智慧的力量，能夠使地獄中極其深重的罪業，在今生減輕承受。愚癡的人，今生所造的輕微罪業，在地獄中卻要承受深重的苦報。』 師子吼（菩薩名）說：『世尊！如果像您所說的那樣，那麼就不應該追求清凈的梵行以及解脫的果位了。』 佛陀說：『善男子！如果一切業報都是註定要得到果報的，那麼確實不應該追求梵行解脫。正因為業報是不確定的，所以才要修行梵行以及追求解脫的果位。善男子！如果能夠遠離一切惡業，就能得到善果。如果遠離善業，就會得到惡果。如果一切業報都是註定要得到果報的，那麼就不應該追求修習聖道，如果不修習聖道就無法得到解脫。一切聖人之所以修道，是爲了破除註定的業報，從而得到較輕的果報；不確定的業報是沒有果報的。如果一切業報都是註定要得到果報的，那麼就不應該追求修習聖道，如果有人不修習聖道卻能得到解脫，這是不可能的。不通過解脫而直接得到涅槃，也是不可能的。善男子！如果一切業報都是註定要得到果報的，那麼一個人一生所做的純善之業，就應該永遠享受安樂。一個人一生所做的極其深重的惡業，也應該永遠承受巨大的苦惱。如果業報是這樣的話，那麼就沒有修道、解脫和涅槃了。人所造的業報由人承受，婆羅門所造的業報由婆羅門承受。如果這樣的話，就不應該有低賤的種姓和地位低下的人，人應該永遠是人，婆羅門應該永遠是婆羅門。小時候造的業應該小時候承受，不應該中年或老年才承受；老年時造的惡業，死後生地獄中，在地獄的最初一刻不應該立刻承受，應該等到老年時才承受。如果老年時不殺生，就不應該在壯年時得到長壽，如果沒有壯年的長壽，又怎麼能活到老年呢？因為業報不會消失。如果業報不會消失，又怎麼會有修道和涅槃呢？善男子！業有兩種，一種是註定的，一種是不註定的。註定的業有兩種：一種是果報註定，一種是時間註定。有的業是果報註定，而'
【English Translation】 English version: The Buddha said, 'Good man! All sentient beings are generally of two kinds: one is the wise, and the other is the foolish. Those who are wise, through the power of their wisdom, can make the extremely heavy karma of hell be lightly received in this life. The foolish, the light karma they create in this life, will receive heavy retribution in hell.' Simhanada (a Bodhisattva) said, 'World Honored One! If it is as you say, then one should not seek pure Brahma conduct and the fruit of liberation.' The Buddha said, 'Good man! If all karma were destined to bear fruit, then indeed one should not seek Brahma conduct and liberation. It is because karma is not fixed that one cultivates Brahma conduct and seeks the fruit of liberation. Good man! If one can stay away from all evil karma, one will obtain good results. If one stays away from good karma, one will obtain evil results. If all karma were destined to bear fruit, then one should not seek to cultivate the holy path, and if one does not cultivate the holy path, one cannot obtain liberation. The reason why all sages cultivate the path is to break the fixed karma, so as to receive lighter retribution; unfixed karma has no retribution. If all karma were destined to bear fruit, then one should not seek to cultivate the holy path, and if someone does not cultivate the holy path but can obtain liberation, this is impossible. It is also impossible to obtain Nirvana directly without going through liberation. Good man! If all karma were destined to bear fruit, then the purely good karma that a person does in one lifetime should be enjoyed forever. The extremely heavy evil karma that a person does in one lifetime should also be endured with great suffering forever. If karma were like this, then there would be no cultivation of the path, liberation, and Nirvana. The karma created by a person is borne by that person, and the karma created by a Brahmin is borne by that Brahmin. If this were the case, there should be no low castes and people of low status, people should always be people, and Brahmins should always be Brahmins. The karma created in childhood should be borne in childhood, and should not be borne in middle age or old age; the evil karma created in old age, after death, one is born in hell, and one should not immediately bear the retribution in the first moment of hell, but should wait until old age to bear it. If one does not kill in old age, one should not obtain longevity in youth, and if there is no longevity in youth, how can one live to old age? Because karma will not disappear. If karma does not disappear, how can there be cultivation of the path and Nirvana? Good man! There are two kinds of karma, fixed and unfixed. Fixed karma is of two kinds: one is fixed in retribution, and the other is fixed in time. Some karma is fixed in retribution, while'
時不定，緣合則受。或三時受，所謂現受、生受、后受。善男子！若定心作善惡等業，作已深生信心歡喜，若發誓愿供養三寶，是名定業。
「善男子！智者善根深固難動，是故能令重業為輕。愚癡之人不善深厚，能令輕業而作重報。以是義故，一切諸業不名決定。菩薩摩訶薩無地獄業，為眾生故，發大誓願生地獄中。善男子！往昔眾生壽百年時，恒沙眾生受地獄報。我見是已，即發大愿受地獄身。菩薩爾時實無是業，為眾生故受地獄果。我于爾時在地獄中經無量歲，為諸罪人廣開分別十二部經，諸人聞已，壞惡果報，令地獄空，除一闡提，是名菩薩摩訶薩非現生后受是惡業。
「複次善男子！是賢劫中，無量眾生墮畜生中受惡業果。我見是已，復發誓願，為欲說法度眾生故，或作獐鹿、熊羆獼猴、龍蛇金翅、鳥鴿魚鱉、兔象牛馬之身。善男子！菩薩摩訶薩實無如是畜生惡業，以大願力為眾生故，現受是身，是名菩薩摩訶薩非現生后受是惡業。
「複次善男子！是賢劫中，復有無量無邊眾生生餓鬼中，或食吐汁、脂肉膿血、屎尿涕唾，壽命無量百千萬歲，初不曾聞漿水之名，況複眼見而得飲也？設遙見水生意往趣，到則變成猛火膿血；或時不變，則有多人手執矛槊遮護捉持，不令得前；或天降雨至
【現代漢語翻譯】 現代漢語譯本 時間不定，當因緣聚合時便會承受果報。或者有三種承受果報的方式，即現世承受、來世承受和後世承受。善男子！如果以堅定的心去做善或惡等業，做完后內心深生信心和歡喜，或者發誓愿供養三寶，這稱為定業。 善男子！有智慧的人善根深厚穩固難以動搖，因此能使重大的業報轉為輕微。愚癡的人不善的根基深厚，能使輕微的業報轉為重大的果報。因為這個道理，一切業報都不能稱為是決定的。菩薩摩訶薩沒有地獄的業報，爲了眾生的緣故，發大誓願而生於地獄之中。善男子！過去眾生壽命為一百年時，恒河沙數的眾生承受地獄的果報。我看到這種情況后，就發大愿承受地獄之身。菩薩那時實際上並沒有這樣的業報，爲了眾生的緣故而承受地獄的果報。我那時在地獄中經歷了無量歲月，為那些罪人廣泛地開示分別十二部經，那些人聽聞后，壞滅了惡的果報，使地獄空無一人，除了那些一闡提（斷絕善根的人），這稱為菩薩摩訶薩不是在現世或後世承受這種惡業。 再者，善男子！在這個賢劫中，無量眾生墮入畜生道中承受惡業的果報。我看到這種情況后，又發誓愿，爲了說法度化眾生的緣故，或者化作獐鹿、熊羆、獼猴、龍蛇、金翅鳥、鴿子、魚鱉、兔象、牛馬之身。善男子！菩薩摩訶薩實際上並沒有這樣的畜生惡業，以大願力的緣故，爲了眾生的緣故，顯現承受這樣的身體，這稱為菩薩摩訶薩不是在現世或後世承受這種惡業。 再者，善男子！在這個賢劫中，又有無量無邊的眾生生於餓鬼道中，或者吃嘔吐物、油脂、膿血、屎尿涕唾，壽命長達無量百千萬歲，從來沒有聽聞過漿水的名字，更何況親眼見到而能飲用呢？即使遠遠地看到水，心中生起想要前去的念頭，到達時卻變成猛火膿血；或者有時沒有變化，卻有很多人手持矛槊遮擋守護，不讓他們靠近；或者天降雨水，到達他們面前時，卻變成熾熱的火焰。
【English Translation】 English version The time is uncertain; when conditions come together, one receives the consequences. Or there are three ways of receiving consequences, namely, receiving in the present life, receiving in the next life, and receiving in a later life. Good man! If one performs good or evil deeds with a firm mind, and after doing so, one deeply generates faith and joy, or if one makes vows to offer to the Three Jewels, this is called fixed karma. Good man! The wise have deep and firm roots of goodness that are difficult to move; therefore, they can transform heavy karma into light karma. The foolish have deep roots of unwholesomeness, which can transform light karma into heavy consequences. Because of this principle, all karmas cannot be called fixed. Bodhisattva Mahasattvas do not have the karma of hell; for the sake of sentient beings, they make great vows to be born in hell. Good man! In the past, when the lifespan of sentient beings was one hundred years, countless beings like the sands of the Ganges River suffered the consequences of hell. Seeing this, I made a great vow to take on the body of hell. At that time, the Bodhisattva actually did not have such karma, but for the sake of sentient beings, they endured the consequences of hell. At that time, I spent countless years in hell, widely explaining and distinguishing the twelve divisions of scriptures for those sinners. After hearing this, those people destroyed their evil consequences, making hell empty, except for the icchantikas (those who have severed their roots of goodness). This is called a Bodhisattva Mahasattva not receiving this evil karma in the present or future life. Furthermore, good man! In this Bhadrakalpa (Virtuous Aeon), countless sentient beings fall into the animal realm to suffer the consequences of evil karma. Seeing this, I again made vows, for the sake of teaching the Dharma and liberating sentient beings, to transform into the bodies of deer, bears, monkeys, dragons, snakes, garudas, pigeons, fish, turtles, rabbits, elephants, cows, and horses. Good man! Bodhisattva Mahasattvas actually do not have such evil karma of the animal realm, but through the power of great vows, for the sake of sentient beings, they manifest and endure such bodies. This is called a Bodhisattva Mahasattva not receiving this evil karma in the present or future life. Furthermore, good man! In this Bhadrakalpa, there are also countless sentient beings born in the realm of hungry ghosts, eating vomit, grease, pus, blood, feces, urine, and saliva, with lifespans of countless millions of years. They have never heard the name of even water, let alone seen it and been able to drink it. Even if they see water from afar and have the thought of going towards it, upon arrival, it turns into raging fire and pus; or sometimes it does not change, but many people hold spears and lances, blocking and guarding, not allowing them to approach; or when rain falls from the sky, upon reaching them, it turns into blazing flames.
身成火，是名惡業果報。善男子！菩薩摩訶薩實無如是諸惡業果，為化眾生令得解脫故，發誓愿受如是身，是名菩薩摩訶薩非現生后受是惡業。
「善男子！我于賢劫生屠膾家，畜養雞豬、牛羊，摾獵羅網䱷捕，旃陀羅舍作賊劫盜。菩薩實無如是惡業，為度眾生令得解脫，以大願力受如是身，是名菩薩摩訶薩非現生后受是惡業。
「善男子！是賢劫中復生邊地，多作貪慾、瞋恚、愚癡，習行非法，不信三寶後世果報，不能恭敬父母親老、耆舊長宿。善男子！菩薩爾時實無是業，為令眾生得解脫故，以大願力而生其中，是名菩薩摩訶薩非現生后受是惡業。
「善男子！是賢劫中復受女身、惡身、貪身、瞋身、癡身、妒身、慳身、幻身、誑身、纏蓋之身。善男子！菩薩爾時亦無是業，但為眾生得解脫故，以大願力愿生其中，是名菩薩摩訶薩非現生后受是惡業。
「善男子！我于賢劫受黃門身，無根二根及不定根。善男子！菩薩摩訶薩實無如是諸惡身業，為令眾生得解脫故，以大願力愿生其中，是名菩薩摩訶薩非現生后受是惡業。
「善男子！我于賢劫複習外道尼乾子法，信受其法，無施、無祠、無施祠報、無善惡業、無善惡業報、無現在世及未來世、無此無彼、無有聖人、無變化身、無道
【現代漢語翻譯】 現代漢語譯本 身體變成火焰，這被稱為惡業的果報。善男子！菩薩摩訶薩實際上沒有這樣的惡業果報，爲了教化眾生使他們得到解脫，發誓愿接受這樣的身體，這被稱為菩薩摩訶薩並非在今生或來世承受這種惡業。 善男子！我曾在賢劫（一個時間單位）中出生在屠夫的家庭，飼養雞、豬、牛、羊，從事打獵、捕魚，在旃陀羅（賤民）的住所做賊、搶劫。菩薩實際上沒有這樣的惡業，爲了度化眾生使他們得到解脫，以大願力接受這樣的身體，這被稱為菩薩摩訶薩並非在今生或來世承受這種惡業。 善男子！在這個賢劫中，我又出生在邊遠地區，多有貪慾、嗔恚、愚癡，習慣於做非法的事情，不相信三寶（佛、法、僧）和來世的果報，不能恭敬父母、年老的、年長的、有德望的人。善男子！菩薩那時實際上沒有這樣的業，爲了讓眾生得到解脫，以大願力而出生在其中，這被稱為菩薩摩訶薩並非在今生或來世承受這種惡業。 善男子！在這個賢劫中，我又接受了女身、醜陋的身體、貪婪的身體、嗔恨的身體、愚癡的身體、嫉妒的身體、吝嗇的身體、虛幻的身體、欺騙的身體、被纏縛覆蓋的身體。善男子！菩薩那時也沒有這樣的業，只是爲了讓眾生得到解脫，以大願力發願出生在其中，這被稱為菩薩摩訶薩並非在今生或來世承受這種惡業。 善男子！我曾在賢劫中接受了黃門（太監）的身體，沒有性根、有兩性根以及不確定的性根。善男子！菩薩摩訶薩實際上沒有這樣的惡身業，爲了讓眾生得到解脫，以大願力發願出生在其中，這被稱為菩薩摩訶薩並非在今生或來世承受這種惡業。 善男子！我曾在賢劫中學習外道尼乾子（耆那教）的教法，信奉他們的教法，認為沒有佈施、沒有祭祀、沒有佈施祭祀的果報、沒有善惡業、沒有善惡業的果報、沒有現在世和未來世、沒有此世和彼世、沒有聖人、沒有變化之身、沒有道。
【English Translation】 English version Becoming a body of fire is called the retribution of evil karma. Good man! Bodhisattva-Mahasattvas actually do not have such evil karmic retributions. In order to transform sentient beings and enable them to attain liberation, they vow to accept such bodies. This is called a Bodhisattva-Mahasattva not receiving such evil karma in this life or the next. Good man! In the Bhadrakalpa (a unit of time), I was born into the family of a butcher, raising chickens, pigs, cattle, and sheep, engaging in hunting, fishing, and in the dwellings of Chandalas (outcasts), acting as thieves and robbers. Bodhisattvas actually do not have such evil karma. In order to liberate sentient beings and enable them to attain liberation, they accept such bodies with great vows. This is called a Bodhisattva-Mahasattva not receiving such evil karma in this life or the next. Good man! In this Bhadrakalpa, I was also born in remote areas, with much greed, anger, and ignorance, habitually engaging in unlawful activities, not believing in the Three Jewels (Buddha, Dharma, Sangha) and the retributions of the next life, unable to respect parents, the elderly, the aged, and the virtuous. Good man! At that time, Bodhisattvas actually did not have such karma. In order to enable sentient beings to attain liberation, they were born into such circumstances with great vows. This is called a Bodhisattva-Mahasattva not receiving such evil karma in this life or the next. Good man! In this Bhadrakalpa, I also received female bodies, ugly bodies, greedy bodies, angry bodies, ignorant bodies, jealous bodies, stingy bodies, illusory bodies, deceitful bodies, and bodies covered by entanglements. Good man! At that time, Bodhisattvas also did not have such karma. It was only to enable sentient beings to attain liberation that they vowed to be born into such circumstances with great vows. This is called a Bodhisattva-Mahasattva not receiving such evil karma in this life or the next. Good man! In the Bhadrakalpa, I received the body of a eunuch, without sexual organs, with two sexual organs, and with indeterminate sexual organs. Good man! Bodhisattva-Mahasattvas actually do not have such evil bodily karma. In order to enable sentient beings to attain liberation, they vowed to be born into such circumstances with great vows. This is called a Bodhisattva-Mahasattva not receiving such evil karma in this life or the next. Good man! In the Bhadrakalpa, I also studied the teachings of the Tirthika Nirgranthas (Jainism), believing in their teachings, thinking there is no giving, no sacrifice, no retribution for giving and sacrifice, no good or evil karma, no retribution for good or evil karma, no present life or future life, no this world or that world, no sages, no transformation bodies, and no path.
涅槃。善男子！菩薩實無如是惡業，但為眾生令得解脫，以大願力受是邪法，是名菩薩摩訶薩非現生后受是惡業。
「善男子！我念往昔與提婆達多俱為商主，各各自有五百商人，為利益故，至大海中採取珍寶。惡業緣故，路遇暴風，吹破船舫，伴黨死盡。爾時我與提婆達多，不殺果報，長壽緣故，為風所吹，俱至陸地。時提婆達多貪惜寶貨，生大憂苦，發聲啼哭。我時語言：『提婆達多！不須啼哭。』提婆達多即語我言：『諦聽，諦聽！譬如有人貧窮困苦，至冢墓間，手捉死屍，而作是言：「愿汝今者施我死樂，我當施汝貧窮壽命。」爾時死屍即便起坐語貧人言：「善男子！貧窮壽命汝自受之，我今甚樂，如是死樂，實不欣汝貧窮而生。」然我今日既無死樂，兼復貧窮，云何而得不啼哭耶？』我復慰喻：『汝且莫愁，今有二珠，價直無數，當分一枚，以相惠施。』我即分與，復語之言：『有命之人能得此寶，如其無命，誰能得耶？』我時疲弊，詣一樹下，止息眠臥。提婆達多貪心熾盛，為餘一珠即生噁心，刺壞我目，劫奪我珠。我時患瘡發聲呻號，時有一女，來至我所，而問我言：『仁者！何故呻號如是？』我即為其廣說本事。女人聞已，復重問我：『汝名字何？』我即答言：『名為實語。』女言：『云何知
【現代漢語翻譯】 現代漢語譯本：涅槃（Nirvana）。善男子！菩薩實際上並沒有這樣的惡業，只是爲了讓眾生得到解脫，以大願力承受這些邪法，這叫做菩薩摩訶薩並非在今生或來世才承受這些惡業。 善男子！我回憶過去，曾與提婆達多（Devadatta）一同為商隊首領，各自帶領五百名商人，爲了利益，前往大海中採集珍寶。由於惡業的緣故，途中遭遇暴風，吹毀了船隻，同伴全部喪生。當時，我和提婆達多因為不殺生的果報，壽命長久，被風吹到陸地上。那時，提婆達多貪戀財寶，產生極大的憂愁痛苦，放聲啼哭。我當時對他說：『提婆達多！不必啼哭。』提婆達多就對我說：『仔細聽，仔細聽！譬如有人貧窮困苦，到了墳墓間，抓住死屍，說：「希望你現在施捨我死亡的快樂，我將施捨你貧窮的壽命。」那時，死屍就會起身對窮人說：「善男子！貧窮的壽命你自己承受吧，我現在非常快樂，這樣的死亡快樂，實在不喜歡你貧窮而活。」然而我今天既沒有死亡的快樂，又兼有貧窮，怎麼能不啼哭呢？』我再次安慰他說：『你暫且不要憂愁，現在有兩顆寶珠，價值無數，應當分給你一顆，互相贈送。』我立即分給他一顆，又對他說：『有生命的人才能得到這寶珠，如果無命，誰能得到呢？』我當時疲憊不堪，走到一棵樹下，休息睡覺。提婆達多貪心熾盛，爲了另一顆寶珠就生起噁心，刺瞎我的眼睛，搶走了我的寶珠。我當時傷痛發聲呻吟，這時有一位女子，來到我這裡，問我：『仁者！為什麼呻吟成這樣？』我便為她詳細講述了事情的經過。女子聽后，又問我：『你叫什麼名字？』我回答說：『名字叫實語。』女子說：『怎麼知道你』
【English Translation】 English version: Nirvana. Good man! Bodhisattvas do not actually have such evil karma, but for the sake of liberating sentient beings, they accept these evil practices with great vows. This is called a Bodhisattva Mahasattva not receiving this evil karma in this life or the next. Good man! I remember in the past, I was a merchant leader with Devadatta, each leading five hundred merchants, going to the sea to collect treasures for profit. Due to evil karma, we encountered a storm on the way, which destroyed the ships, and all the companions died. At that time, Devadatta and I, because of the karmic result of not killing, had long lives and were blown to land by the wind. Then, Devadatta, greedy for treasures, felt great sorrow and pain, and cried out loud. I said to him at that time, 'Devadatta! There is no need to cry.' Devadatta then said to me, 'Listen carefully, listen carefully! It is like a person who is poor and suffering, going to a graveyard, grabbing a corpse, and saying, "I hope you will now give me the joy of death, and I will give you the life of poverty." At that time, the corpse would get up and say to the poor person, "Good man! You should bear the life of poverty yourself. I am very happy now. Such joy of death, I really do not like you living in poverty." However, today I have neither the joy of death nor poverty, how can I not cry?' I comforted him again, saying, 'You should not worry for now. There are two jewels now, worth countless amounts. We should divide one and give it to each other.' I immediately divided one and gave it to him, and said to him, 'Only a living person can get this jewel. If one has no life, who can get it?' I was exhausted at that time, and went under a tree to rest and sleep. Devadatta's greed was rampant, and for the sake of the other jewel, he had evil intentions, stabbed my eyes, and robbed my jewel. I was in pain and groaned. At this time, a woman came to me and asked me, 'Kind one! Why are you groaning like this?' I then told her the details of what happened. After hearing this, the woman asked me again, 'What is your name?' I replied, 'My name is Truthful Speech.' The woman said, 'How do you know'
汝為實語耶？』我即立誓：『若我今于提婆達多有噁心者，目當如是永為盲瞽；如其無者當還得眼。』言已其目平復如故。善男子！是名菩薩摩訶薩說現世報。
「善男子！我念往昔，生南天竺，富單那城，婆羅門家。是時有王，名迦羅富，其性暴惡，憍慢自大，年壯色美，耽著五欲。我于爾時為度眾生，在彼城外寂默禪思。爾時彼王春木花敷，與其眷屬、宮人婇女，出城遊觀，在樹林下，五欲自娛。其諸婇女，舍王遊戲，遂至我所。我時欲為斷彼貪故，而為說法。時王尋來，即見我時，便生噁心，而問我言：『汝今已得羅漢果耶？』我言：『不得。』復言：『獲得不還果耶？』我言：『不得。』復作是言：『汝今若未得是二果，則為具足貪慾煩惱，云何自恣觀我女人？』我即答言：『大王！當知我今雖未斷于貪結，然其內心實無貪著。』王言：『癡人，世有諸仙，服氣食果，見色猶貪，況汝盛年，未斷貪慾，云何見色而當不貪？』我言：『大王！見色不著，實不因於服氣食果，皆由繫心無常不凈。』王言：『若有輕他而生誹謗，云何得名修持凈戒？』我言：『大王！若有妒心，則有誹謗。我無妒心，云何言謗？』王言：『大德！云何名戒。』『大王！忍名為戒。』王言：『若忍是戒者，當截汝耳，若能忍者，
【現代漢語翻譯】 現代漢語譯本： 『你所說的是真話嗎？』我立即發誓：『如果我現在對提婆達多（Devadatta，佛陀的堂弟，後背叛佛陀）有惡意，我的眼睛應當像這樣永遠失明；如果我沒有惡意，我的眼睛應當恢復。』說完，我的眼睛就恢復如初。善男子！這叫做菩薩摩訶薩（Bodhisattva Mahasattva，偉大的菩薩）所說的現世報應。
『善男子！我回憶過去，出生在南天竺（South India），富單那城（Pudana City）的一個婆羅門（Brahmin）家庭。當時有一位國王，名叫迦羅富（Kalabu），他性情暴虐，驕傲自大，年輕力壯，容貌俊美，沉迷於五欲（五種感官慾望）。那時，爲了度化眾生，我在那座城外寂靜地禪思。當時，正值春木花開，國王帶著他的眷屬、宮女和嬪妃，出城遊玩，在樹林下，享受五欲之樂。那些嬪妃，捨棄國王的嬉戲，來到我這裡。我當時爲了斷除她們的貪慾，就為她們說法。這時，國王隨後趕來，一見到我，就心生惡意，問我說：『你現在已經證得阿羅漢果（Arhat，佛教修行者所能達到的最高境界之一）了嗎？』我說：『沒有。』他又說：『獲得不還果（Anagamin，佛教修行者所能達到的第三個境界）了嗎？』我說：『沒有。』他又說：『你現在如果還沒有證得這兩種果位，那就是還具足貪慾煩惱，怎麼能隨意觀看我的女人？』我立即回答說：『大王！應當知道，我雖然還沒有斷除貪慾的束縛，但是我的內心實在沒有貪著。』國王說：『癡人，世上有許多仙人，服氣食果，見到美色仍然貪戀，何況你正值盛年，還沒有斷除貪慾，怎麼可能見到美色而不貪戀？』我說：『大王！見到美色而不貪戀，實在不是因為服氣食果，而是因為內心專注于無常和不凈。』國王說：『如果輕視他人而生誹謗，怎麼能稱得上是修持清凈的戒律？』我說：『大王！如果有嫉妒心，就會有誹謗。我沒有嫉妒心，怎麼能說是誹謗呢？』國王說：『大德！什麼叫做戒律？』『大王！忍辱叫做戒律。』國王說：『如果忍辱是戒律，我就要割下你的耳朵，如果你能忍受，
【English Translation】 English version: 'Is what you say true?' I immediately made an oath: 'If I now have ill will towards Devadatta, may my eyes be forever blind like this; if I have no ill will, may my eyes be restored.' Having spoken, my eyes were restored as before. Good man! This is called the present-life retribution spoken by a Bodhisattva Mahasattva.
'Good man! I recall in the past, I was born in South India, in the city of Pudana, into a Brahmin family. At that time, there was a king named Kalabu, who was violent, arrogant, and conceited, young and handsome, and indulged in the five desires. At that time, in order to liberate sentient beings, I was meditating silently outside that city. At that time, when the spring trees were in bloom, the king, with his retinue, palace women, and concubines, went out of the city for sightseeing, and under the trees, they indulged in the pleasures of the five desires. Those concubines, abandoning the king's amusements, came to me. At that time, in order to cut off their greed, I preached the Dharma to them. Then the king came, and upon seeing me, he harbored ill will and asked me, 'Have you now attained the Arhat fruit?' I said, 'No.' He further said, 'Have you attained the Anagamin fruit?' I said, 'No.' He then said, 'If you have not attained these two fruits, then you are still full of the defilements of greed, how can you freely look at my women?' I immediately replied, 'Great King! You should know that although I have not yet severed the bonds of greed, my heart truly has no attachment.' The king said, 'Fool, there are many immortals in the world who consume air and eat fruits, and still crave beauty when they see it, let alone you, who are in your prime and have not severed greed, how can you not crave beauty when you see it?' I said, 'Great King! Not craving beauty when seeing it is not because of consuming air and eating fruits, but because the mind is focused on impermanence and impurity.' The king said, 'If one belittles others and slanders them, how can one be called a practitioner of pure precepts?' I said, 'Great King! If there is jealousy, there will be slander. I have no jealousy, how can it be called slander?' The king said, 'Great Virtue! What is called a precept?' 'Great King! Patience is called a precept.' The king said, 'If patience is a precept, I will cut off your ears, if you can endure it,
知汝持戒。』即截其耳。時我被截，顏色不變。時王群臣，見是事已，即諫王言：『如是大士不應加害。』王告諸臣：『汝等云何知是大士？』諸臣答言：『見受苦時容色不變。』王復語言：『我當更試，知變不變。』即劓其鼻、刖其手足。爾時菩薩已於無量無邊世中，修習慈悲愍苦眾生；時四天王心懷瞋忿，雨沙礫石。王見是已，心大怖畏，復至我所，長跪而言：『唯愿哀愍，聽我懺悔。』我言：『大王！我心無瞋，亦如無貪。』王言：『大德！云何得知心無瞋恨？』我即立誓：『我若真實無瞋恨者，令我此身平復如故。』發是愿已，身即平復，是名菩薩摩訶薩說現世報。
「善男子！善業生報后報，及不善業，亦復如是。菩薩摩訶薩得阿耨多羅三藐三菩提時，一切諸業悉得現報。不善惡業得現報者，如王作惡，天降惡雨。亦如有人，示獵師羆處及寶色鹿，其手墮落，是名惡業現受果報。生報者，如一闡提、犯四重禁及五逆罪。后報者，如持戒人深發誓愿，愿未來世常得如是凈戒之身。若有眾生壽百年時，八十年時于中當作轉輪聖王，教化眾生。善男子！若業定得現世報者，則不能得生報、后報。菩薩摩訶薩修三十二大人相業，則不能得現世報也。若業不得三種報者，是名不定。善男子！若言諸業定得報者，
【現代漢語翻譯】 現代漢語譯本 『知道你持守戒律。』就割下他的耳朵。當時我被割，臉色不變。當時國王和群臣，看到這件事後，就勸諫國王說：『這樣的大士不應該加害。』國王告訴群臣：『你們怎麼知道他是大士？』群臣回答說：『看到他受苦時臉色不變。』國王又說：『我應當再試，看他變不變。』就割下他的鼻子，砍斷他的手腳。當時菩薩已經在無量無邊的世間中，修習慈悲憐憫受苦的眾生；當時四天王心懷嗔恨，降下沙礫石塊。國王看到這些后，心中非常害怕，又來到我這裡，長跪著說：『唯愿哀憐，聽我懺悔。』我說：『大王！我心中沒有嗔恨，也像沒有貪慾一樣。』國王說：『大德！怎麼知道你心中沒有嗔恨？』我立即發誓：『我如果真的沒有嗔恨，就讓我這身體恢復如初。』發了這個愿后，身體立即恢復，這叫做菩薩摩訶薩所說的現世報。 『善男子！』善業產生現世報和後世報，以及不善業，也是這樣。菩薩摩訶薩得到阿耨多羅三藐三菩提（無上正等正覺）時，一切諸業都得到現世報。不善惡業得到現世報的，就像國王作惡，天降惡雨。也像有人，告訴獵人熊的所在和寶色鹿的所在，他的手就掉落，這叫做惡業現受果報。生報的，就像一闡提（斷善根的人）、犯四重禁和五逆罪。后報的，就像持戒的人深發誓愿，愿未來世常常得到這樣清凈戒律的身體。如果有眾生壽命一百年時，八十年時在其中將成為轉輪聖王，教化眾生。善男子！如果業一定得到現世報，就不能得到生報、后報。菩薩摩訶薩修習三十二大人相的業，就不能得到現世報了。如果業得不到三種報，這叫做不定。善男子！如果說諸業一定得到報，
【English Translation】 English version 'Knowing you keep the precepts,' he then cut off his ears. At the time I was cut, my countenance did not change. Then the king and his ministers, seeing this, advised the king, saying, 'Such a great being should not be harmed.' The king told his ministers, 'How do you know he is a great being?' The ministers replied, 'Seeing that his countenance does not change when suffering.' The king said again, 'I shall test him further, to see if he changes or not.' He then cut off his nose and severed his hands and feet. At that time, the Bodhisattva had already, in immeasurable and boundless worlds, cultivated compassion and pity for suffering beings; then the Four Heavenly Kings, with minds full of anger, rained down sand and gravel. The king, seeing this, was greatly frightened, and came to me again, kneeling and saying, 'I beg you to have mercy and listen to my repentance.' I said, 'Great King! My mind has no anger, just as it has no greed.' The king said, 'Great Virtue! How can it be known that your mind has no anger?' I immediately made a vow, 'If I truly have no anger, may my body be restored as before.' Having made this vow, my body was immediately restored, this is called the present retribution spoken of by the Bodhisattva Mahasattva. 'Good man! Good karma produces present and future retribution, and so it is with bad karma. When a Bodhisattva Mahasattva attains Anuttara-samyak-sambodhi (supreme perfect enlightenment), all karmas receive present retribution. Bad karma receiving present retribution is like a king doing evil, and the heavens sending down evil rain. It is also like someone who shows a hunter the location of a bear and a jewel-colored deer, and his hand falls off, this is called bad karma receiving its fruit in the present. Birth retribution is like an icchantika (one who has cut off their roots of goodness), one who violates the four major prohibitions, and one who commits the five rebellious acts. Future retribution is like a person who keeps the precepts and makes a deep vow, wishing to always have such a pure precept-keeping body in future lives. If there are beings who live for a hundred years, and in eighty years among them, they will become a wheel-turning sage king, teaching and transforming beings. Good man! If karma is certain to receive present retribution, then it cannot receive birth or future retribution. If a Bodhisattva Mahasattva cultivates the karma of the thirty-two marks of a great man, then he cannot receive present retribution. If karma does not receive the three types of retribution, this is called indeterminate. Good man! If it is said that all karmas are certain to receive retribution,
則不得有修習梵行、解脫涅槃，當知是人非我弟子，是魔眷屬。若言諸業有定、不定，定者現報、生報、后報。不定者，緣合則受，不合不受。以是義故，應有梵行、解脫、涅槃，當知是人真我弟子，非魔眷屬。善男子！一切眾生不定業多，決定業少，以是義故，有修習道。修習道故，決定重業可使輕受，不定之業非生報受。
「善男子！有二種人：一者不定作定報，現報作生報，輕報作重報，應人中受，在地獄受。二者定作不定，應生受者回為現受，重報作輕，應地獄受人中輕受。如是二人一愚二智，智者為輕，愚者令重。善男子！譬如二人，于王有罪，眷屬多者，其罪則輕，眷屬少者，應輕更重。愚智之人，亦復如是，智者善業多故重則輕受，愚者善業少故輕則重受。善男子！譬如二人，一則肥壯，一則羸瘦，俱沒深泥，肥壯能出，羸者則沒。善男子！譬如二人，俱共服毒，一有咒力及阿伽陀，一者無有，賴咒藥者，毒不能傷，其無咒藥，服時即死。善男子！譬如二人俱多飲漿，一火力勢盛，一則微弱，火勢多者則能消化，火勢弱者則為其患。善男子！譬如二人為王所繫，一有智慧，一則愚癡，其有智者則能得脫，愚癡之人無有脫期。善男子！譬如二人俱涉險路，一則有目，一則盲瞽，有目之人，直過無患
【現代漢語翻譯】 現代漢語譯本：如果這樣，就不會有修習梵行（清凈的行為）、解脫（從輪迴中解脫）和涅槃（最終的寂滅），應當知道這個人不是我的弟子，而是魔的眷屬。如果說諸業有定業和不定業，定業有現世報、來世報和後世報。不定業是因緣聚合就受報，因緣不聚合就不受報。因為這個道理，應該有梵行、解脫和涅槃，應當知道這個人才是我的真弟子，不是魔的眷屬。善男子！一切眾生不定業多，決定業少，因為這個道理，才有修習道。因為修習道，決定重業可以使其輕受，不定之業不會到來世才受報。 善男子！有兩種人：一種人將不定業變為定報，將現世報變為來世報，將輕報變為重報，應該在人道受報的，在地獄受報。另一種人將定業變為不定，應該來世受報的變為現世受報，將重報變為輕報，應該在地獄受報的在人道輕受。這兩種人，一個是愚癡的，一個是智慧的，智慧的人使重報變輕，愚癡的人使輕報變重。善男子！譬如兩個人，對國王有罪，眷屬多的人，他的罪就輕，眷屬少的人，應該輕的罪反而變重。愚癡和智慧的人，也是這樣，智慧的人因為善業多，所以重報可以輕受，愚癡的人因為善業少，所以輕報反而重受。善男子！譬如兩個人，一個肥壯，一個瘦弱，都陷入深泥中，肥壯的人能出來，瘦弱的人就陷沒。善男子！譬如兩個人，都一起服毒，一個有咒力及阿伽陀（一種解毒藥），一個沒有，依賴咒藥的人，毒不能傷害他，沒有咒藥的人，服毒就死。善男子！譬如兩個人都喝了很多漿，一個火力旺盛，一個火力微弱，火力旺盛的人就能消化，火力弱的人就會因此生病。善男子！譬如兩個人被國王關押，一個有智慧，一個愚癡，有智慧的人就能脫身，愚癡的人沒有脫身之期。善男子！譬如兩個人一起走險路，一個有眼睛，一個盲瞎，有眼睛的人，直接走過沒有禍患。
【English Translation】 English version: Then there would be no practice of Brahmacarya (pure conduct), liberation (from the cycle of rebirth), and Nirvana (ultimate cessation). Know that such a person is not my disciple, but a member of Mara's (the demon) retinue. If it is said that all karmas are either fixed or unfixed, fixed karmas have present retribution, future retribution, and subsequent retribution. Unfixed karmas are received when conditions come together, and not received when conditions do not come together. Because of this principle, there should be Brahmacarya, liberation, and Nirvana. Know that such a person is truly my disciple, not a member of Mara's retinue. Good man! Most of the karmas of all sentient beings are unfixed, and few are fixed. Because of this principle, there is the practice of the path. Because of the practice of the path, fixed heavy karmas can be made to be received lightly, and unfixed karmas will not be received in a future life. Good man! There are two kinds of people: one kind transforms unfixed karma into fixed retribution, present retribution into future retribution, light retribution into heavy retribution, and those who should receive retribution in the human realm receive it in hell. The other kind transforms fixed karma into unfixed, those who should receive retribution in a future life receive it in the present life, heavy retribution into light retribution, and those who should receive retribution in hell receive it lightly in the human realm. These two kinds of people, one is foolish and the other is wise. The wise person makes heavy retribution light, and the foolish person makes light retribution heavy. Good man! For example, two people have committed crimes against the king. The one with many relatives will have his crime lightened, while the one with few relatives will have his crime made heavier. The foolish and the wise are also like this. The wise person, because of having many good karmas, can receive heavy retribution lightly, while the foolish person, because of having few good karmas, receives light retribution heavily. Good man! For example, two people, one is fat and strong, and the other is thin and weak, both fall into deep mud. The fat and strong one can get out, while the thin one sinks. Good man! For example, two people both take poison. One has the power of mantras and Agada (an antidote), and the other does not. The one who relies on mantras and medicine cannot be harmed by the poison, while the one without mantras and medicine dies upon taking the poison. Good man! For example, two people both drink a lot of liquid. One has strong digestive fire, and the other has weak digestive fire. The one with strong digestive fire can digest it, while the one with weak digestive fire will become ill. Good man! For example, two people are imprisoned by the king. One is wise, and the other is foolish. The wise one can escape, while the foolish one has no hope of escape. Good man! For example, two people are walking on a dangerous path. One has eyes, and the other is blind. The one with eyes can pass straight through without harm.
，盲者墜落墮深坑險。善男子！譬如二人俱共飲酒，一則多食，一則少食，其多食者，飲則無患，其少食者，飲則成患。善男子！譬如二人，俱敵怨陣，一則鎧仗具足莊嚴，一則白身，其有仗者，能破怨敵，其自身者，不能自勉。復有二人糞穢污衣，一覺尋浣，一覺不浣，其尋浣者，衣則凈潔，其不浣者，垢穢日增。復有二人俱共乘車，一有副軸，一無副軸，有副軸者隨意而去，無副軸者則不移處。復有二人俱行曠路，一有資糧，一則空往，有資糧者則得度險，其空往者則不能過。復有二人為賊所劫，一有寶藏，一則無藏，有寶藏者，心無憂戚，其無藏者，心則愁惱。愚智之人亦復如是，有善藏者，重業輕受；無善藏者，輕業重受。」◎
◎師子吼菩薩言：「世尊！如佛所說，非一切業悉得定果，非一切眾生定受。世尊！云何眾生，令現輕報地獄重受？地獄重報現世輕受？」
佛言：「一切眾生，凡有二種：一者有智，二者愚癡。若能修習身、戒、心、慧，是名智者；若不能修身、戒、心、慧，是名愚者。云何名為不修習身？若不能攝五情諸根，名不修身。不能受持七種凈戒，名不修戒。不調心故，名不修心。不修聖行，名不修慧。複次不修身者，不能具足清凈戒體。不修戒者，受畜八種不凈之物。不修
【現代漢語翻譯】 現代漢語譯本：盲人墜落，會掉入深坑險境。善男子！譬如兩個人一起喝酒，一個吃得多，一個吃得少，那個吃得多的人，喝酒就沒有問題，那個吃得少的人，喝酒就會出問題。善男子！譬如兩個人，一起對抗敵人的陣營，一個鎧甲兵器裝備齊全，一個赤手空拳，那個有兵器的人，能夠擊破敵人，那個赤手空拳的人，不能自保。又有兩個人衣服被糞便弄髒，一個立刻清洗，一個不清洗，那個立刻清洗的人，衣服就乾淨了，那個不清洗的人，污垢就日益增加。又有兩個人一起乘車，一個有副軸，一個沒有副軸，有副軸的可以隨意前往，沒有副軸的就不能移動。又有兩個人一起走在荒野的道路上，一個有資糧，一個空手前往，有資糧的就能度過險境，空手前往的就不能通過。又有兩個人被強盜搶劫，一個有寶藏，一個沒有寶藏，有寶藏的人，心中沒有憂愁，沒有寶藏的人，心中就愁苦煩惱。愚笨和智慧的人也是這樣，有善業積藏的人，重大的業報也會輕易承受；沒有善業積藏的人，輕微的業報也會遭受重大的痛苦。」 師子吼菩薩（Simhanada Bodhisattva）說：「世尊！正如佛所說，不是所有的業都會得到確定的果報，也不是所有的眾生都會固定地承受果報。世尊！為什麼有的眾生，會使現世的輕微果報在地獄中遭受重大的痛苦？又為什麼地獄中的重大果報在現世會輕易承受呢？」 佛說：「一切眾生，大致分為兩種：一種是有智慧的，一種是愚癡的。如果能夠修習身、戒、心、慧，就稱為有智慧的人；如果不能修習身、戒、心、慧，就稱為愚癡的人。什麼叫做不修習身呢？如果不能攝持五情諸根，就叫做不修身。不能受持七種清凈戒律，就叫做不修戒。不能調伏自己的心，就叫做不修心。不修習聖賢的修行，就叫做不修慧。進一步說，不修身的人，不能具足清凈的戒體。不修戒的人，會接受和畜養八種不清凈的東西。不修
【English Translation】 English version: A blind person falls and plunges into a deep and dangerous pit. Good man! It is like two people drinking wine together, one eats a lot, and one eats a little. The one who eats a lot has no problem drinking, while the one who eats a little has problems when drinking. Good man! It is like two people confronting an enemy's camp, one is fully equipped with armor and weapons, and the other is bare-handed. The one with weapons can defeat the enemy, while the bare-handed one cannot protect himself. There are also two people whose clothes are soiled with feces, one washes them immediately, and the other does not. The one who washes them immediately, his clothes become clean, while the one who does not wash them, the dirt increases daily. There are also two people riding in a cart together, one has a spare axle, and the other does not. The one with a spare axle can go wherever he wants, while the one without a spare axle cannot move. There are also two people walking on a desolate road, one has provisions, and the other goes empty-handed. The one with provisions can pass through the dangerous places, while the one who goes empty-handed cannot pass. There are also two people robbed by thieves, one has a treasure, and the other has no treasure. The one with a treasure has no worries in his heart, while the one without a treasure is distressed and troubled. The foolish and the wise are also like this, those who have accumulated good karma will easily bear heavy karmic retribution; those who have not accumulated good karma will suffer greatly from minor karmic retribution. Simhanada Bodhisattva said: 'World Honored One! As the Buddha has said, not all karma will receive a fixed result, nor will all sentient beings fixedly bear the results. World Honored One! Why is it that some sentient beings, who experience light retribution in this life, suffer heavy torment in hell? And why is it that heavy retribution in hell is easily borne in this life?' The Buddha said: 'All sentient beings are generally of two kinds: one is wise, and the other is foolish. If one can cultivate the body, precepts, mind, and wisdom, he is called a wise person; if one cannot cultivate the body, precepts, mind, and wisdom, he is called a foolish person. What is meant by not cultivating the body? If one cannot control the five senses, it is called not cultivating the body. Not being able to uphold the seven pure precepts is called not cultivating the precepts. Not being able to tame one's mind is called not cultivating the mind. Not cultivating the practices of the sages is called not cultivating wisdom. Furthermore, those who do not cultivate the body cannot possess a pure precept body. Those who do not cultivate the precepts will accept and keep eight impure things. Those who do not cultivate
心者，不能修習三種相故。不修慧者，不修梵行故。複次不修身者，不能觀身，不能觀色及觀色相，不觀身相，不知身數，不知是身從此到彼，于非身中而生身相，于非色中而作色相，是故貪著我身身數，名不修身。不修戒者，若受下戒，不名修戒。受持邊戒，為自利戒、為自調戒，不能普為安樂眾生，非為護持無上正法，為生天上受五欲樂，不名修戒。不修心者，若心散亂，不能專一守自境界，自境界者，謂四念處，他境界者，所謂五欲。若不能修四念處者，名不修心。于惡業中不善護心，名不修慧。
「複次不修身者，不能深觀是身無常、無住、危脆、唸唸滅壞、是魔境界。不修戒者，不能具足尸波羅蜜。不修心者，不能具足禪波羅蜜。不修慧者，不能具足般若波羅蜜。複次不修身者，貪著我身及我所身，我身常恒，無有變易。不修戒者，為自身故，作十惡業。不修心者，于惡業中，不能攝心。不修慧者，以不攝心，不能分別善惡等法。複次不修身者，不斷我見。不修戒者，不斷戒取。不修心者，作貪瞋業，趣向地獄。不修慧者，不斷癡心。複次不修身者，不能觀身雖無過咎，而常是怨。
「善男子！譬如男子，有怨常逐，伺求其便；智者覺已係心慎護，若不慎護則為其害。一切眾生身亦如是，常以
【現代漢語翻譯】 現代漢語譯本：
心，是因為不能修習三種相的緣故。不修習智慧的人，是因為不修習梵行的緣故。再者，不修習身的人，不能觀察身體，不能觀察色以及色的相狀，不觀察身體的相狀，不知道身體的數量，不知道這個身體從這裡到那裡，在非身體中產生身體的相狀，在非色中產生色的相狀，因此貪著我的身體和身體的數量，這叫做不修習身。不修習戒的人，如果受持下等的戒律，不叫做修習戒律。受持邊見的戒律，爲了自己的利益而持戒，爲了自己調伏而持戒，不能普遍地爲了安樂眾生，不是爲了護持無上正法，爲了生到天上享受五欲的快樂，這不叫做修習戒律。不修習心的人，如果心散亂，不能專一地守護自己的境界，自己的境界，指的是四念處，他人的境界，指的是五欲。如果不能修習四念處，這叫做不修習心。在惡業中不能好好地守護自己的心，這叫做不修習智慧。
再者，不修習身的人，不能深入觀察這個身體是無常的、無住的、危脆的、唸唸滅壞的，是魔的境界。不修習戒的人，不能具足尸波羅蜜（持戒的圓滿）。不修習心的人，不能具足禪波羅蜜（禪定的圓滿）。不修習智慧的人，不能具足般若波羅蜜（智慧的圓滿）。再者，不修習身的人，貪著我的身體以及我所擁有的身體，認為我的身體是常恒的，沒有變易的。不修習戒的人，爲了自身，造作十惡業。不修習心的人，在惡業中，不能攝持自己的心。不修習智慧的人，因為不能攝持自己的心，不能分別善惡等法。再者，不修習身的人，不能斷除我見。不修習戒的人，不能斷除戒取。不修習心的人，造作貪瞋的業，趣向地獄。不修習智慧的人，不能斷除癡心。再者，不修習身的人，不能觀察身體雖然沒有過錯，但常常是怨敵。
善男子！譬如男子，有怨敵常常跟隨著他，伺機尋找機會；有智慧的人覺察到后，會繫心謹慎守護，如果不謹慎守護，就會被他所害。一切眾生的身體也是這樣，常常以 English version:
The mind is [un-cultivated] because it cannot cultivate the three aspects. One who does not cultivate wisdom does not cultivate pure conduct (brahmacarya). Furthermore, one who does not cultivate the body cannot observe the body, cannot observe form and the characteristics of form, does not observe the characteristics of the body, does not know the number of bodies, does not know that this body goes from here to there, generates the characteristics of a body in what is not a body, and generates the characteristics of form in what is not form. Therefore, being attached to my body and the number of bodies is called not cultivating the body. One who does not cultivate precepts, if they observe inferior precepts, it is not called cultivating precepts. Observing biased precepts, observing precepts for one's own benefit, observing precepts for one's own taming, not being able to universally benefit sentient beings, not being for the protection of the unsurpassed true Dharma, but for being born in the heavens to enjoy the five desires, this is not called cultivating precepts. One who does not cultivate the mind, if the mind is scattered, cannot single-mindedly guard one's own realm. One's own realm refers to the four foundations of mindfulness (cattāro satipaṭṭhānā), and the realm of others refers to the five desires. If one cannot cultivate the four foundations of mindfulness, this is called not cultivating the mind. Not being able to properly guard one's mind in evil actions is called not cultivating wisdom.
Furthermore, one who does not cultivate the body cannot deeply observe that this body is impermanent, without abiding, fragile, and perishing moment by moment, which is the realm of Mara (demon). One who does not cultivate precepts cannot fulfill the perfection of morality (śīla-pāramitā). One who does not cultivate the mind cannot fulfill the perfection of meditation (dhyāna-pāramitā). One who does not cultivate wisdom cannot fulfill the perfection of wisdom (prajñā-pāramitā). Furthermore, one who does not cultivate the body is attached to my body and what belongs to my body, thinking that my body is permanent and unchanging. One who does not cultivate precepts commits the ten evil deeds for their own sake. One who does not cultivate the mind cannot restrain their mind in evil actions. One who does not cultivate wisdom, because they cannot restrain their mind, cannot distinguish between good and evil dharmas. Furthermore, one who does not cultivate the body cannot cut off the view of self. One who does not cultivate precepts cannot cut off attachment to precepts. One who does not cultivate the mind creates actions of greed and hatred, heading towards hell. One who does not cultivate wisdom cannot cut off the mind of delusion. Furthermore, one who does not cultivate the body cannot observe that although the body has no faults, it is always an enemy.
Good man! It is like a man who has an enemy constantly following him, seeking an opportunity; a wise person, having realized this, will carefully guard their mind. If they do not carefully guard it, they will be harmed by it. The bodies of all sentient beings are also like this, constantly using
【English Translation】 The mind is [un-cultivated] because it cannot cultivate the three aspects. One who does not cultivate wisdom does not cultivate pure conduct (brahmacarya). Furthermore, one who does not cultivate the body cannot observe the body, cannot observe form and the characteristics of form, does not observe the characteristics of the body, does not know the number of bodies, does not know that this body goes from here to there, generates the characteristics of a body in what is not a body, and generates the characteristics of form in what is not form. Therefore, being attached to my body and the number of bodies is called not cultivating the body. One who does not cultivate precepts, if they observe inferior precepts, it is not called cultivating precepts. Observing biased precepts, observing precepts for one's own benefit, observing precepts for one's own taming, not being able to universally benefit sentient beings, not being for the protection of the unsurpassed true Dharma, but for being born in the heavens to enjoy the five desires, this is not called cultivating precepts. One who does not cultivate the mind, if the mind is scattered, cannot single-mindedly guard one's own realm. One's own realm refers to the four foundations of mindfulness (cattāro satipaṭṭhānā), and the realm of others refers to the five desires. If one cannot cultivate the four foundations of mindfulness, this is called not cultivating the mind. Not being able to properly guard one's mind in evil actions is called not cultivating wisdom. Furthermore, one who does not cultivate the body cannot deeply observe that this body is impermanent, without abiding, fragile, and perishing moment by moment, which is the realm of Mara (demon). One who does not cultivate precepts cannot fulfill the perfection of morality (śīla-pāramitā). One who does not cultivate the mind cannot fulfill the perfection of meditation (dhyāna-pāramitā). One who does not cultivate wisdom cannot fulfill the perfection of wisdom (prajñā-pāramitā). Furthermore, one who does not cultivate the body is attached to my body and what belongs to my body, thinking that my body is permanent and unchanging. One who does not cultivate precepts commits the ten evil deeds for their own sake. One who does not cultivate the mind cannot restrain their mind in evil actions. One who does not cultivate wisdom, because they cannot restrain their mind, cannot distinguish between good and evil dharmas. Furthermore, one who does not cultivate the body cannot cut off the view of self. One who does not cultivate precepts cannot cut off attachment to precepts. One who does not cultivate the mind creates actions of greed and hatred, heading towards hell. One who does not cultivate wisdom cannot cut off the mind of delusion. Furthermore, one who does not cultivate the body cannot observe that although the body has no faults, it is always an enemy. Good man! It is like a man who has an enemy constantly following him, seeking an opportunity; a wise person, having realized this, will carefully guard their mind. If they do not carefully guard it, they will be harmed by it. The bodies of all sentient beings are also like this, constantly using
漿水、飲食、冷暖、調適將養，若不如是將護守慎，即當散壞。善男子！如婆羅門奉事火天，常以香花，讚歎禮拜，供養承事期滿百年，若一觸時，尋燒人手。是火雖得如是供養，終無一念，報事者恩。一切眾生身亦如是，雖于多年，以好香花、瓔珞衣服、飲食臥具、病瘦醫藥、而供給之，若遇內外諸惡因緣，即時滅壞，都不憶念往日供給衣食之恩。善男子！譬如有王，畜四毒蛇，置之一篋，以付一人，仰令瞻養。是四蛇中，設一生瞋，則能害人。是人恐怖，常求飲食，隨時守護。一切眾生四大毒蛇，亦復如是，若一大瞋，則能壞身。善男子！如人久病，應當至心求醫療治，若不勤救，必死不疑；一切眾生身亦如是，常應攝心，不令放逸，若放逸者，即便滅壞。善男子！譬如壞瓶，不耐風雨、打擲捶押；一切眾生身亦如是，不耐飢渴、寒熱風雨、打系惡罵。善男子！如癰未熟，常當善護，不令人觸，設有觸者，即大苦痛；一切眾生身亦如是。善男子！如騾懷妊，自害其軀，一切眾生身亦如是，內有風冷，身即受害。善男子，譬如芭蕉，生實則枯；一切眾生身亦如是。善男子！亦如芭蕉，內無堅實；一切眾生身亦如是。善男子！如蛇鼠狼，各各相於常生怨心；眾生四大亦復如是。善男子！譬如鵝王，不樂冢墓；菩薩亦爾
【現代漢語翻譯】 現代漢語譯本：漿水、飲食、冷暖，都要調理適應，好好將養，如果不能這樣守護謹慎，身體就會散壞。善男子！就像婆羅門祭祀火天（印度教神祇），常用香花讚歎禮拜，供養承事滿一百年，如果（火）被觸碰一下，就會燒傷人的手。這火雖然得到這樣的供養，卻不會有一念報答供養者的恩情。一切眾生的身體也是這樣，雖然多年用好的香花、瓔珞衣服、飲食臥具、病時醫藥來供給它，如果遇到內外各種惡劣的因緣，就會立刻壞滅，不會憶念往日供給衣食的恩情。善男子！譬如有個國王，養了四條毒蛇，放在一個箱子里，交給一個人，讓他照看。這四條蛇中，只要有一條生起嗔恨，就能傷害人。這個人很害怕，常常尋求食物，隨時守護著它們。一切眾生的四大（地、水、火、風）毒蛇也是這樣，只要一大嗔恨，就能毀壞身體。善男子！就像人久病，應當至誠求醫治療，如果不勤加救治，必定會死無疑；一切眾生的身體也是這樣，應當常常收攝心念，不讓它放縱，如果放縱，就會立刻壞滅。善男子！譬如破瓶，經不起風雨、打擊捶壓；一切眾生的身體也是這樣，經不起飢渴、寒熱風雨、捆綁惡罵。善男子！就像癰瘡沒有成熟，應當常常好好保護，不讓人觸碰，如果有人觸碰，就會非常痛苦；一切眾生的身體也是這樣。善男子！就像騾子懷孕，會傷害自己的身體，一切眾生的身體也是這樣，內部有風寒，身體就會受害。善男子，譬如芭蕉，結了果實就會枯萎；一切眾生的身體也是這樣。善男子！也像芭蕉，內部沒有堅實；一切眾生的身體也是這樣。善男子！就像蛇、老鼠、狼，各自之間常常生起怨恨；眾生的四大也是這樣。善男子！譬如鵝王，不喜歡墳墓；菩薩也是這樣。 English version: Broth, food, cold and warmth, all need to be adjusted and adapted, and carefully nurtured. If one does not protect and guard in this way, the body will break down. Good man! Just like the Brahmins who worship the Fire God (Hindu deity), they often use fragrant flowers to praise and bow, offering service for a hundred years. If the fire is touched even once, it will burn a person's hand. Although this fire receives such offerings, it does not have a single thought of repaying the kindness of the one who made the offerings. The bodies of all sentient beings are also like this. Although for many years they are provided with good fragrant flowers, necklaces, clothing, food, bedding, and medicine when sick, if they encounter various bad internal and external conditions, they will immediately perish, and will not remember the kindness of the food and clothing provided in the past. Good man! For example, a king keeps four poisonous snakes in a box and entrusts them to a person to take care of. If any one of these four snakes becomes angry, it can harm the person. This person is very afraid, constantly seeks food, and guards them at all times. The four poisonous snakes of all sentient beings (earth, water, fire, wind) are also like this. If one becomes greatly angry, it can destroy the body. Good man! Just like a person who has been sick for a long time, they should sincerely seek medical treatment. If they do not diligently seek help, they will surely die. The bodies of all sentient beings are also like this. They should always restrain their minds and not let them be unrestrained. If they are unrestrained, they will immediately perish. Good man! Just like a broken bottle, it cannot withstand wind, rain, blows, and pressure. The bodies of all sentient beings are also like this. They cannot withstand hunger, thirst, cold, heat, wind, rain, binding, and harsh words. Good man! Just like a boil that has not matured, it should always be well protected, and not be touched by anyone. If someone touches it, it will be very painful. The bodies of all sentient beings are also like this. Good man! Just like a mule that is pregnant, it harms its own body. The bodies of all sentient beings are also like this. If there is internal wind and cold, the body will be harmed. Good man, just like a banana tree, it withers when it bears fruit. The bodies of all sentient beings are also like this. Good man! Also like a banana tree, it has no solid interior. The bodies of all sentient beings are also like this. Good man! Just like snakes, rats, and wolves, they constantly harbor resentment towards each other. The four elements of sentient beings are also like this. Good man! Just like a king of geese, it does not like tombs. Bodhisattvas are also like this.
【English Translation】 Broth, food, cold and warmth, all need to be adjusted and adapted, and carefully nurtured. If one does not protect and guard in this way, the body will break down. Good man! Just like the Brahmins who worship the Fire God (Hindu deity), they often use fragrant flowers to praise and bow, offering service for a hundred years. If the fire is touched even once, it will burn a person's hand. Although this fire receives such offerings, it does not have a single thought of repaying the kindness of the one who made the offerings. The bodies of all sentient beings are also like this. Although for many years they are provided with good fragrant flowers, necklaces, clothing, food, bedding, and medicine when sick, if they encounter various bad internal and external conditions, they will immediately perish, and will not remember the kindness of the food and clothing provided in the past. Good man! For example, a king keeps four poisonous snakes in a box and entrusts them to a person to take care of. If any one of these four snakes becomes angry, it can harm the person. This person is very afraid, constantly seeks food, and guards them at all times. The four poisonous snakes of all sentient beings (earth, water, fire, wind) are also like this. If one becomes greatly angry, it can destroy the body. Good man! Just like a person who has been sick for a long time, they should sincerely seek medical treatment. If they do not diligently seek help, they will surely die. The bodies of all sentient beings are also like this. They should always restrain their minds and not let them be unrestrained. If they are unrestrained, they will immediately perish. Good man! Just like a broken bottle, it cannot withstand wind, rain, blows, and pressure. The bodies of all sentient beings are also like this. They cannot withstand hunger, thirst, cold, heat, wind, rain, binding, and harsh words. Good man! Just like a boil that has not matured, it should always be well protected, and not be touched by anyone. If someone touches it, it will be very painful. The bodies of all sentient beings are also like this. Good man! Just like a mule that is pregnant, it harms its own body. The bodies of all sentient beings are also like this. If there is internal wind and cold, the body will be harmed. Good man, just like a banana tree, it withers when it bears fruit. The bodies of all sentient beings are also like this. Good man! Also like a banana tree, it has no solid interior. The bodies of all sentient beings are also like this. Good man! Just like snakes, rats, and wolves, they constantly harbor resentment towards each other. The four elements of sentient beings are also like this. Good man! Just like a king of geese, it does not like tombs. Bodhisattvas are also like this.
，于身冢墓，亦不貪樂。善男子！如旃陀羅，七世相繼，不捨其業，是故為人之所輕賤；是身種子亦復如是，種子精血究竟不凈，以不凈故，諸佛菩薩之所輕呵。
「善男子！是身不如摩羅耶山生於栴檀，亦不能生優缽羅花、芬陀利花、瞻婆花、摩利迦花、婆師迦花，九孔常流膿血不凈，生處臭穢，醜陋可惡，常與諸蟲共在一處。善男子！譬如世間，雖有上妙清凈園林，死屍至中則為不凈，眾共舍之，不生愛著。色界亦爾，雖復凈妙，以有身故，諸佛菩薩悉共舍之。◎
「◎善男子！若有不能作如是觀，名不修身、不修戒者。善男子！若不能觀戒是一切善法梯橙，亦是一切善法根本，如地悉是一切樹木所生之本；是諸善根之導首也，如彼商主導眾商人；戒是一切善法勝幢，如天帝釋所立勝幢；戒能永斷一切惡業及三惡道，能療惡病猶如藥樹；戒是生死險道資糧，戒是摧結破賊鎧仗，戒是滅結毒蛇良咒，戒是度惡業行橋樑。若有不能如是觀者，名不修戒。
「不修心者，不能觀心，輕躁動轉，難捉難調，馳騁奔逸，如大惡象；唸唸迅速，如彼電光；躁擾不住，猶如獼猴，如幻如炎，乃是一切諸惡根本。五欲難滿，如火獲薪；亦如大海，吞受諸流；如曼陀山，草木滋多；不能觀察生死虛妄，耽惑致患，
【現代漢語翻譯】 現代漢語譯本：對於身體，就像對待墳墓一樣，也不貪圖享樂。善男子！就像旃陀羅（賤民），七世相繼，不放棄他們的職業，所以被人輕視；這個身體的種子也是如此，種子精血終究是不乾淨的，因為不乾淨，所以被諸佛菩薩所輕視呵責。 善男子！這個身體不如摩羅耶山（盛產檀香的山）所生的栴檀（檀香），也不能生出優缽羅花（青蓮花）、芬陀利花（白蓮花）、瞻婆花（黃玉蘭）、摩利迦花（茉莉花）、婆師迦花（夜香樹），九個孔經常流出膿血不乾淨，出生的地方臭穢，醜陋可憎，經常和各種蟲子在一起。善男子！譬如世間，即使有上等美妙清凈的園林，死屍到了裡面也會變得不乾淨，大家都會捨棄它，不會產生愛戀。身體也是這樣，即使再清凈美妙，因為有身體的存在，諸佛菩薩都會捨棄它。 善男子！如果有人不能這樣觀察，就叫做不修身、不修戒。善男子！如果不能觀察到戒是一切善法的階梯，也是一切善法的根本，就像大地是一切樹木生長的根本；戒是各種善根的引導者，就像商隊首領引導商人；戒是一切善法的殊勝旗幟，就像天帝釋（帝釋天）所立的殊勝旗幟；戒能永遠斷除一切惡業和三惡道，能治療惡病就像藥樹；戒是生死險道的資糧，戒是摧毀煩惱、破除賊寇的鎧甲兵器，戒是滅除煩惱毒蛇的良藥，戒是度過惡業行為的橋樑。如果有人不能這樣觀察，就叫做不修戒。 不修心的人，不能觀察心，心輕浮躁動，難以捉摸難以調伏，奔馳奔逸，就像大惡象；念頭迅速，就像閃電；躁動不安，就像獼猴，如幻如夢，乃是一切罪惡的根本。五欲難以滿足，就像火得到柴薪；也像大海，吞噬各種河流；像曼陀山（傳說中的山），草木繁茂；不能觀察生死的虛妄，沉迷迷惑導致禍患。
【English Translation】 English version: Regarding the body, one should not indulge in pleasures, treating it like a tomb. Good man! Like the Chandala (outcastes), who for seven generations do not abandon their profession, and are therefore despised by people; the seed of this body is also like that, the seed of essence and blood is ultimately impure, and because of this impurity, it is despised and rebuked by all Buddhas and Bodhisattvas. Good man! This body is not like the sandalwood that grows on Mount Malaya (a mountain famous for sandalwood), nor can it produce Utpala flowers (blue lotus), Pundarika flowers (white lotus), Champaka flowers (yellow magnolia), Mallika flowers (jasmine), or Vasika flowers (night-blooming jasmine). The nine orifices constantly discharge impure pus and blood, the place of birth is foul and disgusting, ugly and hateful, and it is always with various insects. Good man! For example, in the world, even if there is a superior, wonderful, and pure garden, if a corpse is brought into it, it becomes impure, and everyone will abandon it, not developing any attachment. It is the same with the body, even if it is pure and wonderful, because of the existence of the body, all Buddhas and Bodhisattvas will abandon it. Good man! If one cannot contemplate in this way, it is called not cultivating the body and not cultivating precepts. Good man! If one cannot see that precepts are the ladder to all good dharmas, and also the root of all good dharmas, just as the earth is the root from which all trees grow; precepts are the guide of all good roots, like a caravan leader guiding merchants; precepts are the supreme banner of all good dharmas, like the supreme banner established by Sakra (Indra); precepts can forever cut off all evil karma and the three evil paths, and can cure evil diseases like a medicinal tree; precepts are the provisions for the dangerous path of birth and death, precepts are the armor and weapons to destroy afflictions and defeat thieves, precepts are the good mantra to extinguish the poisonous snake of afflictions, and precepts are the bridge to cross over the path of evil karma. If one cannot contemplate in this way, it is called not cultivating precepts. One who does not cultivate the mind cannot observe the mind, which is frivolous, restless, difficult to grasp and tame, galloping and running wild like a great evil elephant; thoughts are rapid, like lightning; restless and unstable, like a monkey, like an illusion or a mirage, and is the root of all evils. The five desires are difficult to satisfy, like fire getting fuel; also like the ocean, swallowing all rivers; like Mount Mandara (a mythical mountain), where vegetation is abundant; one cannot observe the illusory nature of birth and death, and being deluded leads to suffering.
如魚吞鉤；常先引導諸業隨從，猶如貝母引導諸子；貪著五欲，不樂涅槃，如駝食蜜乃至於死；不顧芻草深著現樂，不觀後過，如牛貪苗，不懼杖楚。馳騁周遍二十五有，猶如疾風，吹兜羅𦶇；所不應求，求無厭足，如無智人，求無熱火，常樂生死，不樂解脫；如纴婆蟲，樂纴婆樹，迷惑愛著生死臭穢；猶如獄囚，樂獄卒女；亦如廁豬，樂處不凈。若有不能如是觀者，名不修心。
「不修慧者，不觀智慧有大勢力，如金翅鳥，能壞惡業，壞無明闇，猶如日光，能拔陰樹，如水漂物；焚燒邪見，猶如猛火。慧是一切善法根本，佛菩薩母之種子也。若有不能如是觀者，不名修慧。
「善男子！第一義中，若見身、身相、身因、身果、身聚、身一、身二、此身、彼身、身滅、身等、身修、修者，若有如是見者，名不修身。
「善男子！若見戒、戒相、戒因、戒果、上戒、下戒、戒聚、戒一、戒二、此戒、彼戒、戒滅、戒等、戒修、修者、戒波羅蜜，若有如是見者，名不修戒。
「若見心、心相、心因、心果、心聚、心及心數、心一、心二、此心、彼心、心滅、心等、心修、修者、上中下心、善心、噁心，若有如是見者，名不修心。
「善男子，若見慧、慧相、慧因、慧果、慧聚、慧一、慧二
【現代漢語翻譯】 現代漢語譯本：如同魚兒吞食魚鉤；眾生常常被先前的行為所引導，隨之而行，就像貝母引導它的孩子們一樣；他們貪戀五欲（色、聲、香、味、觸），不樂於涅槃（寂滅），如同駱駝吃蜜直到死去；他們不顧及粗糙的草料，深深地執著于眼前的快樂，不考慮未來的過患，如同牛貪吃嫩苗，不怕鞭打；他們馳騁於二十五有（三界中的二十五種存在狀態），如同疾風吹動兜羅綿；他們追求不應該追求的事物，永不滿足，如同愚癡的人尋求沒有熱度的火；他們常常樂於生死輪迴，不樂於解脫；如同纴婆蟲喜歡纴婆樹，他們迷惑地愛著生死輪迴的臭穢；如同囚犯喜歡獄卒的女兒；也如同廁所里的豬，喜歡不乾淨的地方。如果有人不能這樣觀察，就不能稱為修心。 不修習智慧的人，不觀察智慧具有強大的力量，如同金翅鳥（一種神鳥）能夠摧毀惡業，破除無明的黑暗，如同日光能夠拔除陰影中的樹木，如同水能漂浮物體；它能焚燒邪見，如同猛火。智慧是一切善法的根本，是佛菩薩之母的種子。如果有人不能這樣觀察，就不能稱為修慧。 善男子！在第一義諦（最高的真理）中，如果有人執著于身體、身體的相狀、身體的因、身體的果、身體的聚集、身體的統一、身體的二元性、這個身體、那個身體、身體的滅亡、身體的平等、身體的修行、修行者，如果有人有這樣的見解，就不能稱為修身。 善男子！如果有人執著于戒律、戒律的相狀、戒律的因、戒律的果、上等的戒律、下等的戒律、戒律的聚集、戒律的統一、戒律的二元性、這個戒律、那個戒律、戒律的滅亡、戒律的平等、戒律的修行、修行者、戒波羅蜜（持戒的圓滿），如果有人有這樣的見解，就不能稱為修戒。 如果有人執著於心、心的相狀、心的因、心的果、心的聚集、心以及心所、心的統一、心的二元性、這個心、那個心、心的滅亡、心的平等、心的修行、修行者、上等的心、中等的心、下等的心、善心、噁心，如果有人有這樣的見解，就不能稱為修心。 善男子，如果有人執著于智慧、智慧的相狀、智慧的因、智慧的果、智慧的聚集、智慧的統一、智慧的二元性
【English Translation】 English version: Like a fish swallowing a hook; beings are often led by their previous actions, following them, just as a mother-of-pearl guides her children; they are greedy for the five desires (form, sound, smell, taste, touch), not delighting in Nirvana (extinction), like a camel eating honey until death; they disregard coarse fodder, deeply attached to present pleasures, not considering future faults, like a cow greedy for tender shoots, not fearing the whip; they roam throughout the twenty-five existences (the twenty-five states of being in the three realms), like a swift wind blowing cotton; they seek what should not be sought, never satisfied, like an ignorant person seeking fire without heat; they are always delighted in the cycle of birth and death, not delighting in liberation; like a silk worm loving the silk tree, they are deluded and attached to the foulness of birth and death; like a prisoner loving the jailer's daughter; also like a pig in a toilet, loving unclean places. If one cannot observe in this way, one is not called a cultivator of the mind. Those who do not cultivate wisdom do not observe that wisdom has great power, like the Garuda (a mythical bird) that can destroy evil karma, break the darkness of ignorance, like sunlight that can uproot trees in the shade, like water that can float objects; it can burn away wrong views, like a fierce fire. Wisdom is the root of all good dharmas, the seed of the mother of Buddhas and Bodhisattvas. If one cannot observe in this way, one is not called a cultivator of wisdom. Good man! In the ultimate truth (the highest truth), if one is attached to the body, the characteristics of the body, the cause of the body, the result of the body, the aggregation of the body, the unity of the body, the duality of the body, this body, that body, the cessation of the body, the equality of the body, the cultivation of the body, the cultivator, if one has such views, one is not called a cultivator of the body. Good man! If one is attached to precepts, the characteristics of precepts, the cause of precepts, the result of precepts, superior precepts, inferior precepts, the aggregation of precepts, the unity of precepts, the duality of precepts, this precept, that precept, the cessation of precepts, the equality of precepts, the cultivation of precepts, the cultivator, the perfection of precepts (sila paramita), if one has such views, one is not called a cultivator of precepts. If one is attached to the mind, the characteristics of the mind, the cause of the mind, the result of the mind, the aggregation of the mind, the mind and its mental factors, the unity of the mind, the duality of the mind, this mind, that mind, the cessation of the mind, the equality of the mind, the cultivation of the mind, the cultivator, superior mind, middling mind, inferior mind, wholesome mind, unwholesome mind, if one has such views, one is not called a cultivator of the mind. Good man, if one is attached to wisdom, the characteristics of wisdom, the cause of wisdom, the result of wisdom, the aggregation of wisdom, the unity of wisdom, the duality of wisdom
、此慧、彼慧、慧滅、慧等、上中下慧、鈍慧利慧、慧修、修者，若有如是見者、名不修慧。
「善男子，若有不修身、戒、心、慧如是之人，于小惡業，得大惡報，以恐怖故常生是念：『我屬地獄，作地獄行。』雖聞智者說地獄苦，常作是念：『如鐵打鐵，石還打石，木自打木，火蟲樂火，地獄之身還似地獄。若似地獄、有何苦事？』譬如蒼蠅，為唾所粘，不能得出。是人亦爾，于小罪中，不能自出。心初無悔，不能修善，覆藏瑕疵，雖有過去一切善業，悉為是罪之所垢污，是人所有現受輕報，轉為地獄極重惡果。善男子！如小器水，置鹽一升，其味咸苦，難可得飲，是人罪業亦復如是。善男子！譬如有人，負他一錢，不能償故，身被繫縛，多受眾苦，是人罪業亦復如是。」
師子吼菩薩言：「世尊！是人何故令現輕報轉地獄受？」
佛言：「善男子！一切眾生若具五事，令現輕報轉地獄受。何等為五？一者愚癡故，二者善根微少故，三者惡業深重故，四者不懺悔故，五者不修本善業故。復有五事：一者修習惡業故，二者無戒財故，三者遠離諸善根故，四者不修身戒心慧故，五者親近惡知識故。善男子！是故能令現世輕報地獄重受。」
師子吼言：「世尊！何等人能轉地獄報現世輕受？」
【現代漢語翻譯】 現代漢語譯本 『此慧』、『彼慧』、『慧滅』、『慧等』、『上中下慧』、『鈍慧利慧』、『慧修』、『修者』，如果有人這樣理解，就叫做不修習智慧。 『善男子』，如果有人不修習身、戒、心、慧，這樣的人，對於小的惡業，會得到大的惡報，因為恐懼而常常這樣想：『我屬於地獄，做著地獄的行為。』即使聽到智者說地獄的痛苦，也常常這樣想：『就像鐵打鐵，石頭打石頭，木頭打木頭，火蟲喜歡火一樣，地獄的身體也像地獄。如果像地獄，有什麼痛苦呢？』譬如蒼蠅，被唾液粘住，不能出來。這個人也是這樣，在小的罪過中，不能自己出來。心裡最初沒有悔改，不能修習善業，掩蓋自己的缺點，即使有過去的一切善業，都被這些罪過所污染，這個人現在所受的輕微報應，會轉變為地獄極重的惡果。『善男子！』就像小容器里的水，放入一升鹽，它的味道咸苦，難以飲用，這個人的罪業也是這樣。『善男子！』譬如有人，欠別人一錢，因為不能償還，身體被束縛，遭受許多痛苦，這個人的罪業也是這樣。」 師子吼菩薩（Simhanada Bodhisattva）說：『世尊！這個人為什麼會讓現世的輕微報應轉為地獄的受報呢？』 佛說：『善男子！一切眾生如果具備五種情況，就會讓現世的輕微報應轉為地獄的受報。是哪五種呢？一是愚癡，二是善根微少，三是惡業深重，四是不懺悔，五是不修習原本的善業。還有五種情況：一是修習惡業，二是缺少戒律的財富，三是遠離各種善根，四是不修習身、戒、心、慧，五是親近惡知識。』『善男子！』因此，能讓現世的輕微報應轉為地獄的重報。」 師子吼菩薩（Simhanada Bodhisattva）說：『世尊！什麼樣的人能將地獄的報應轉為現世的輕微受報呢？』
【English Translation】 English version 'This wisdom,' 'that wisdom,' 'cessation of wisdom,' 'equality of wisdom,' 'superior, middle, and inferior wisdom,' 'dull wisdom and sharp wisdom,' 'cultivation of wisdom,' 'the cultivator,' if someone has such a view, it is called not cultivating wisdom. 'Good man,' if someone does not cultivate body, precepts, mind, and wisdom, such a person, for small evil deeds, will receive great evil retribution, and because of fear, they often think: 'I belong to hell, doing the deeds of hell.' Even if they hear the wise speak of the suffering of hell, they often think: 'Just as iron strikes iron, stone strikes stone, wood strikes wood, and fire insects enjoy fire, the body in hell is also like hell. If it is like hell, what suffering is there?' Just like a fly, stuck by saliva, cannot get out. This person is also like this, in small sins, unable to free themselves. In their heart, there is no initial repentance, they cannot cultivate good deeds, they cover up their flaws, and even if they have all the good deeds of the past, they are all defiled by these sins. The light retribution that this person is currently receiving will turn into the extremely heavy evil consequences of hell. 'Good man!' Just like a small container of water, if you put in one liter of salt, its taste will be salty and bitter, and it will be difficult to drink. The sins of this person are also like this. 'Good man!' For example, if someone owes another person one coin, and because they cannot repay it, their body is bound and they suffer much pain, the sins of this person are also like this.' Simhanada Bodhisattva said: 'World Honored One, why does this person cause the light retribution in this life to turn into the suffering of hell?' The Buddha said: 'Good man, if all sentient beings possess five conditions, they will cause the light retribution in this life to turn into the suffering of hell. What are the five? First, because of ignorance; second, because of meager roots of goodness; third, because of deep and heavy evil deeds; fourth, because of not repenting; fifth, because of not cultivating the original good deeds. There are also five conditions: first, because of cultivating evil deeds; second, because of lacking the wealth of precepts; third, because of being far from all roots of goodness; fourth, because of not cultivating body, precepts, mind, and wisdom; fifth, because of associating with evil friends. 'Good man!' Therefore, it can cause the light retribution in this life to turn into the heavy retribution of hell.' Simhanada Bodhisattva said: 'World Honored One, what kind of person can turn the retribution of hell into light retribution in this life?'
「善男子！若有修習身、戒、心、慧，如先所說，能觀諸法同如虛空，不見智慧，不見智者，不見愚癡，不見愚者，不見修習及修習者，是名智者。如是之人則能修習身戒心慧，是人能令地獄果報現世輕受。是人設作極重惡業，思惟觀察能令輕微，作是念言：『我業雖重，不如善業。譬如㲲花，雖復百斤，終不能敵真金一兩。如恒河中投一升鹽，水無鹹味，飲者不覺。如巨富者，雖多負人千萬寶物，無能繫縛令其受苦，如大香象能壞鐵鎖，自在而去。』智慧之人亦復如是，常思惟言：『我善力多，惡業羸弱，我能發露懺悔，除罪惡業，能修智慧。智慧力多，無明力少。』如是念已，親近善友，修習正見，受持讀誦、書寫解說十二部經，見有受持讀誦、書寫解說之者，心生恭敬，兼以衣食、房舍臥具、病藥花香而供養之，讚歎尊重，所至到處稱說其善，不訟其短。供養三寶，敬信方等大涅槃經，如來常恒無有變易，一切眾生悉有佛性。是人能令地獄重報現世輕受。善男子！以是義故，非一切業悉有定果，亦非一切眾生定受。」◎
大般涅槃經卷第三十一 大正藏第 12 冊 No. 0374 大般涅槃經
大般涅槃經卷第三十二
北涼天竺三藏曇無讖譯師子吼菩薩品第十一之六
【現代漢語翻譯】 現代漢語譯本： 『善男子！如果有人修習身、戒、心、慧（指修行中的四個方面：行為、戒律、心念和智慧），如先前所說，能觀察諸法如同虛空一般，不見智慧，不見有智慧的人，不見愚癡，不見愚癡的人，不見修習和修習的人，這樣的人就稱為有智慧的人。這樣的人就能修習身、戒、心、慧，能使地獄的果報在今生減輕承受。這樣的人即使造作極重的惡業，通過思考觀察也能使其減輕。他會這樣想：『我的惡業雖然很重，但不如善業。』譬如㲲花（一種輕軟的絲織品），即使有百斤重，也終究不能與一兩真金相比。又如向恒河中投入一升鹽，水不會有鹹味，飲用的人也不會察覺。又如一個巨富之人，即使欠下別人千萬寶物，也沒有人能束縛他讓他受苦，就像大象能破壞鐵鎖，自由離去。有智慧的人也是這樣，常常思考：『我的善業力量強大，惡業力量弱小，我能發露懺悔，消除罪惡，能修習智慧。智慧的力量強大，無明的力量弱小。』這樣想之後，親近善友，修習正見，受持讀誦、書寫解說十二部經（佛教經典的總稱），見到有人受持讀誦、書寫解說這些經典，心中生起恭敬，並用衣食、房舍臥具、醫藥花香來供養他們，讚歎尊重他們，無論到哪裡都稱讚他們的優點，不揭露他們的缺點。供養三寶（佛、法、僧），敬信《方等大涅槃經》（佛教經典），相信如來是常恒不變的，一切眾生都有佛性。這樣的人能使地獄的重報在今生減輕承受。善男子！因為這個道理，不是所有的業都有固定的果報，也不是所有的眾生都必定要承受果報。』 《大般涅槃經》卷第三十一 《大正藏》第12冊 No. 0374 《大般涅槃經》 《大般涅槃經》卷第三十二 北涼天竺三藏曇無讖譯《師子吼菩薩品》第十一之六
【English Translation】 English version: 'Good man! If there are those who cultivate body, precepts, mind, and wisdom, as previously described, and can observe all dharmas as being like empty space, not seeing wisdom, not seeing the wise, not seeing ignorance, not seeing the ignorant, not seeing cultivation and the cultivator, such a person is called wise. Such a person can then cultivate body, precepts, mind, and wisdom, and can cause the karmic retribution of hell to be lightly received in this life. Even if such a person commits extremely heavy evil deeds, through contemplation and observation, they can make them lighter. They will think, 『Although my evil karma is heavy, it is not as strong as good karma.』 For example, a 'tiel hua' (a kind of soft silk fabric), even if it weighs a hundred pounds, can never compare to one ounce of pure gold. Or, if one liter of salt is thrown into the Ganges River, the water will not taste salty, and those who drink it will not notice. Or, like a very wealthy person, even if they owe others millions of treasures, no one can bind them and make them suffer, just as a great elephant can break iron chains and leave freely. A wise person is also like this, constantly thinking, 『My good karma is strong, and my evil karma is weak. I can confess and repent, eliminate evil karma, and cultivate wisdom. The power of wisdom is strong, and the power of ignorance is weak.』 Having thought this, they will draw near to good friends, cultivate right views, uphold, recite, write, and explain the twelve divisions of scriptures (a general term for Buddhist scriptures). When they see those who uphold, recite, write, and explain these scriptures, they will generate respect in their hearts, and offer them clothing, food, lodging, bedding, medicine, flowers, and incense. They will praise and respect them, and wherever they go, they will speak of their virtues, not revealing their faults. They will make offerings to the Three Jewels (Buddha, Dharma, Sangha), and believe in the 'Vaipulya Mahaparinirvana Sutra' (a Buddhist scripture), believing that the Tathagata is constant and unchanging, and that all sentient beings have Buddha-nature. Such a person can cause the heavy retribution of hell to be lightly received in this life. Good man! Because of this principle, not all karma has a fixed result, nor are all sentient beings destined to receive retribution.' The Mahaparinirvana Sutra, Volume 31 Taisho Tripitaka, Vol. 12, No. 0374, The Mahaparinirvana Sutra The Mahaparinirvana Sutra, Volume 32 Translated by Tripitaka Dharmaraksha of Northern Liang, 'Lion's Roar Bodhisattva Chapter', Eleventh of Six
◎師子吼菩薩言：「世尊！若一切業不定得果，一切眾生悉有佛性，應當修習八聖道者，何因緣故，一切眾生悉不得是大般涅槃？世尊！若一切眾生有佛性者，即當定得阿耨多羅三藐三菩提，何須修習八聖道耶？世尊！如此經中說有病人，若得醫藥及瞻病人，隨病飲食，若使不得，皆悉除差。一切眾生亦復如是，若遇聲聞及辟支佛、諸佛菩薩、諸善知識，若聞說法，修習聖道。若不遇、不聞、不修習道，悉當得成阿耨多羅三藐三菩提。何以故？以佛性故。世尊！譬如日月，無有能遮，令不得至頞多山邊、四大河水不至大海、一闡提等不至地獄。一切眾生亦復如是，無有能遮令不得至阿耨多羅三藐三菩提。何以故？以佛性故。世尊！以是義故，一切眾生不須修道，以佛性力故，應得阿耨多羅三藐三菩提，不以修習聖道力故。世尊！若一闡提、犯四重禁、五逆罪等，不得阿耨多羅三藐三菩提者，應須修習。以因佛性定當得故，非因修習，然後得也。世尊！譬如磁石，去鐵雖遠，以其力故，鐵則隨著。眾生佛性亦復如是，是故不須勤修習道。」
佛言：「善哉，善哉！善男子！如恒河邊有七種人，若為洗浴、恐畏寇賊、或為採花，則入河中。第一人者入水則沈。何以故？羸無勢力，不習浮故。第二人者雖沒還出，出
【現代漢語翻譯】 現代漢語譯本 師子吼菩薩（菩薩名，意為以獅子般的威猛聲音宣講佛法）說：『世尊！如果一切業的果報不是確定的，一切眾生都具有佛性（成佛的可能性），應當修習八聖道（達到解脫的八種正確方法），那麼，為什麼一切眾生都不能證得大般涅槃（徹底的解脫）呢？世尊！如果一切眾生都有佛性，就應當必定能夠證得阿耨多羅三藐三菩提（無上正等正覺，即成佛），又何必修習八聖道呢？世尊！就像這部經中所說的，有病人，如果得到醫藥和照顧病人的人，以及適合病情的飲食，如果這些條件都具備，病就都會痊癒。一切眾生也是如此，如果遇到聲聞（聽聞佛法而修行的人）、辟支佛（獨自覺悟的人）、諸佛菩薩、諸善知識（引導修行的人），如果聽聞佛法，修習聖道，或者即使沒有遇到、沒有聽聞、沒有修習聖道，都應當能夠成就阿耨多羅三藐三菩提。為什麼呢？因為有佛性的緣故。世尊！譬如日月，沒有什麼能夠遮擋，使它不能到達頞多山（傳說中的山名）邊，四大河的水不會流到大海，一闡提（斷絕善根的人）不會墮入地獄。一切眾生也是如此，沒有什麼能夠遮擋，使他們不能證得阿耨多羅三藐三菩提。為什麼呢？因為有佛性的緣故。世尊！因為這個道理，一切眾生不需要修道，憑藉佛性的力量，就應當能夠證得阿耨多羅三藐三菩提，而不是憑藉修習聖道的力量。世尊！如果一闡提、犯四重禁（比丘的四種根本戒律）、五逆罪（殺父、殺母、殺阿羅漢、出佛身血、破和合僧）等，不能證得阿耨多羅三藐三菩提，才需要修習。因為有佛性必定能夠證得，而不是因為修習才能夠證得。世尊！譬如磁石，即使離鐵很遠，憑藉它的力量，鐵也會被吸引過來。眾生的佛性也是如此，所以不需要勤奮地修習道。』 佛說：『好啊，好啊！善男子！就像恒河邊有七種人，他們爲了洗浴、害怕盜賊、或者爲了採花，而進入河中。第一種人進入水中就沉下去了。為什麼呢？因為他身體虛弱，沒有力量，不熟悉游泳。第二種人雖然沉下去，但還能浮上來，浮上來后又沉下去，這樣反覆多次。第三種人進入水中，能夠浮起來，但不能遊動。第四種人進入水中，能夠浮起來，也能遊動，但不能到達彼岸。第五種人進入水中，能夠浮起來，也能遊動，也能到達彼岸，但不能在彼岸停留。第六種人進入水中，能夠浮起來，也能遊動，也能到達彼岸，也能在彼岸停留，但不能在彼岸安住。第七種人進入水中，能夠浮起來，也能遊動，也能到達彼岸，也能在彼岸停留，也能在彼岸安住。』
【English Translation】 English version The Bodhisattva Simhanada (Lion's Roar Bodhisattva, meaning one who proclaims the Dharma with a lion-like roar) said: 'World Honored One! If the results of all actions are not fixed, and all sentient beings possess Buddha-nature (the potential to become a Buddha), and should cultivate the Noble Eightfold Path (the eight correct ways to achieve liberation), then why is it that all sentient beings cannot attain Great Nirvana (complete liberation)? World Honored One! If all sentient beings have Buddha-nature, they should definitely attain Anuttara-samyak-sambodhi (supreme perfect enlightenment, i.e., Buddhahood), so why is it necessary to cultivate the Noble Eightfold Path? World Honored One! It is like what is said in this sutra, that if a sick person receives medicine and care, and food suitable for their illness, if these conditions are met, the illness will be completely cured. It is the same for all sentient beings. If they encounter Sravakas (those who practice by hearing the Dharma), Pratyekabuddhas (those who attain enlightenment on their own), Buddhas and Bodhisattvas, and virtuous teachers (those who guide practice), if they hear the Dharma and cultivate the Noble Path, or even if they do not encounter, do not hear, and do not cultivate the Path, they should all be able to attain Anuttara-samyak-sambodhi. Why is this? Because of Buddha-nature. World Honored One! It is like the sun and moon, nothing can obstruct them from reaching the edge of Mount Andha (a legendary mountain), the waters of the four great rivers from reaching the ocean, or an icchantika (one who has severed their roots of goodness) from falling into hell. It is the same for all sentient beings, nothing can obstruct them from attaining Anuttara-samyak-sambodhi. Why is this? Because of Buddha-nature. World Honored One! Because of this principle, all sentient beings do not need to cultivate the path. By the power of Buddha-nature, they should be able to attain Anuttara-samyak-sambodhi, not by the power of cultivating the Noble Path. World Honored One! If an icchantika, one who has committed the four grave offenses (the four fundamental precepts of a Bhikkhu), or the five heinous crimes (killing one's father, mother, an Arhat, shedding the blood of a Buddha, and causing disunity in the Sangha), cannot attain Anuttara-samyak-sambodhi, then they would need to cultivate. Because having Buddha-nature will definitely lead to attainment, not because of cultivation. World Honored One! It is like a magnet, even if it is far from iron, by its power, the iron will be attracted. The Buddha-nature of sentient beings is also like this, therefore there is no need to diligently cultivate the path.' The Buddha said: 'Excellent, excellent! Good man! It is like there are seven kinds of people by the Ganges River, who enter the river for bathing, fearing robbers, or for picking flowers. The first person enters the water and sinks. Why is this? Because they are weak, have no strength, and are not familiar with swimming. The second person, although they sink, can still come up, and after coming up, they sink again, repeating this many times. The third person enters the water, can float, but cannot swim. The fourth person enters the water, can float, can also swim, but cannot reach the other shore. The fifth person enters the water, can float, can also swim, can reach the other shore, but cannot stay on the other shore. The sixth person enters the water, can float, can also swim, can reach the other shore, can also stay on the other shore, but cannot settle on the other shore. The seventh person enters the water, can float, can also swim, can reach the other shore, can also stay on the other shore, and can also settle on the other shore.'
已覆沒。何以故？身力大故則能還出，不習浮故出已還沒。第三人者沒已即出，出更不沒。何以故？身重故沒，力大故出，先習浮故，出已即住。第四人者入已便沒，沒已還出，出已即住，遍觀四方。何以故？重故則沈，力大故還出，習浮則住，不知出處，故觀四方。第五人者入已即沈，沈已便出，出已即住，住已觀方，觀已即去。何以故？為怖畏故。第六人者入已即去，淺處則住。何以故？觀賊近遠故。第七人者既至彼岸，登上大山，無復恐怖，離諸怨賊，受大快樂。
「善男子！生死大河亦復如是，有七種人畏煩惱賊故，發意欲渡生死大河，出家剃髮，身被法服。既出家已，親近惡友，隨順其教，聽受邪法，所謂眾生身者即是五蔭，五蔭者即名五大，眾生若死永斷五大，斷五大故，何須修習善惡諸業，是故當知無有善惡及善惡報。如是則名一闡提也。一闡提者名斷善根，斷善根故沒生死河，不能得出。何以故？惡業重故、無信力故，如恒河邊第一人也。善男子，一闡提輩有六因緣，沒三惡道不能得出。何等為六？一者噁心熾盛故、二者不見後世故、三者樂習煩惱故、四者遠離善根故、五者惡業障隔故、六者親近惡知識故。復有五事，沒三惡道。何等為五？一者于比丘邊作非法故、二者比丘尼邊作非法故、三
【現代漢語翻譯】 現代漢語譯本 已經沉沒。為什麼呢？因為身體力氣大所以能夠再出來，因為不熟悉漂浮所以出來后又沉沒。第三種人沉沒後立即出來，出來后不再沉沒。為什麼呢？因為身體重所以沉沒，力氣大所以出來，先前熟悉漂浮，所以出來后就停住了。第四種人進入后就沉沒，沉沒後又出來，出來后就停住，環顧四方。為什麼呢？因為身體重所以下沉，力氣大所以又出來，熟悉漂浮所以停住，不知道出去的方向，所以環顧四方。第五種人進入后就沉沒，沉沒後就出來，出來后就停住，停住后觀察方向，觀察后就離開。為什麼呢？因為害怕的緣故。第六種人進入后就離開，在淺的地方停住。為什麼呢？因為觀察賊人距離遠近的緣故。第七種人已經到達彼岸，登上大山，不再有恐怖，遠離各種怨賊，享受極大的快樂。
『善男子！生死大河也是這樣，有七種人因為害怕煩惱賊，發願想要渡過生死大河，出家剃髮，身上穿著法服。出家后，親近惡友，順從他們的教導，聽受邪法，他們認為眾生的身體就是五蘊（色、受、想、行、識），五蘊就是五大（地、水、火、風、空），眾生如果死了就永遠斷絕五大，斷絕五大后，何必還要修習善惡諸業，所以應當知道沒有善惡以及善惡的報應。這樣就叫做一闡提（斷絕善根的人）。一闡提的意思是斷絕善根，斷絕善根所以沉沒在生死河中，不能出來。為什麼呢？因為惡業深重、沒有信心的緣故，就像恒河邊的第一種人一樣。善男子，一闡提這類人有六種因緣，沉沒在三惡道（地獄、餓鬼、畜生）中不能出來。是哪六種呢？一是噁心熾盛，二是看不見來世，三是喜歡習染煩惱，四是遠離善根，五是惡業阻礙，六是親近惡知識。還有五件事，會沉沒在三惡道。是哪五件呢？一是在比丘（出家男眾）身邊做非法的事，二是在比丘尼（出家女眾）身邊做非法的事，三是
【English Translation】 English version Already submerged. Why is that? Because the body has great strength, it can come out again, but because it is not familiar with floating, it sinks again after coming out. The third person, after sinking, immediately comes out, and after coming out, does not sink again. Why is that? Because the body is heavy, it sinks, but because of great strength, it comes out, and because it was previously familiar with floating, it stays still after coming out. The fourth person, after entering, sinks immediately, and after sinking, comes out again, and after coming out, stays still, looking around in all directions. Why is that? Because the body is heavy, it sinks, but because of great strength, it comes out again, and because it is familiar with floating, it stays still, not knowing the direction to go, so it looks around in all directions. The fifth person, after entering, sinks immediately, and after sinking, comes out, and after coming out, stays still, and after staying still, observes the directions, and after observing, leaves. Why is that? Because of fear. The sixth person, after entering, leaves, and stays in a shallow place. Why is that? Because it is observing how far away the thieves are. The seventh person has already reached the other shore, climbed a great mountain, no longer has fear, is far away from all enemies, and enjoys great happiness.
'Good man! The great river of birth and death is also like this. There are seven kinds of people who, because they fear the thieves of afflictions, make a vow to cross the great river of birth and death, leave home, shave their heads, and wear the Dharma robes. After leaving home, they associate with evil friends, follow their teachings, and listen to heretical doctrines. They believe that the body of sentient beings is the five skandhas (form, feeling, perception, mental formations, consciousness), and the five skandhas are the five great elements (earth, water, fire, wind, space). If sentient beings die, the five great elements are forever cut off. After cutting off the five great elements, why is it necessary to cultivate good and evil deeds? Therefore, it should be known that there is no good or evil and no retribution for good or evil. This is called an icchantika (a person who has cut off their roots of goodness). An icchantika means cutting off the roots of goodness. Because they have cut off the roots of goodness, they sink in the river of birth and death and cannot come out. Why is that? Because their evil karma is heavy and they have no faith, just like the first person by the Ganges River. Good man, there are six causes and conditions for icchantikas to sink in the three evil realms (hell, hungry ghosts, animals) and not be able to come out. What are the six? First, their evil minds are intense; second, they do not see the next life; third, they enjoy practicing afflictions; fourth, they are far away from the roots of goodness; fifth, their evil karma obstructs them; and sixth, they associate with evil teachers. There are also five things that cause one to sink in the three evil realms. What are the five? First, doing unlawful things in the presence of a bhikshu (a male monastic); second, doing unlawful things in the presence of a bhikshuni (a female monastic); third,
者自在用僧鬘物故、四者母邊作非法故、五者於五部僧互生是非故。復有五事，沒三惡道。何等為五？一者常說無善惡果故、二者殺發菩提心眾生故、三者喜說法師過失故、四者法說非法非法說法故、五者為求法過而聽受故。復有三事，沒三惡道。何等為三？一謂如來無常永滅、二謂正法無常遷變、三謂僧寶可滅壞故，是故常沒三惡道中。
「第二人者，發意欲渡生死大河，斷善根故，沒不能出。所言出者，親近善友則得信心。是信心者，信施、施果，信善、善果，信惡、惡果，信生、死、苦、無常、敗壞，是名為信。以得信心修習凈戒，受持讀誦書寫解說，常樂惠施，善修智慧。以鈍根故，復遇惡友，不能修習身、戒、心、慧，聽受邪法；或值惡時，處惡國土，斷諸善根。斷善根故，常沒生死，如恒河邊第二人也。
「第三人者，發意欲渡生死大河，斷善根故於中沉沒，親近善友得名為出，信于如來是一切智、常恒無變、為眾生故說無上道，一切眾生悉有佛性，如來非滅，法、僧亦爾，無有滅壞。一闡提等不斷其法，終不能得阿耨多羅三藐三菩提，要當遠離然後乃得。以信心故修習凈戒，修習戒已，受持讀誦書寫解說十二部經，為諸眾生廣宣流佈，樂於惠施，修習智慧，以利根故，堅住信慧，心無退轉
【現代漢語翻譯】 現代漢語譯本： 第一種人，因為使用僧人的財物而自在，第二種人，因為對僧團做出非法行為，第三種人，因為在僧團內部互相製造是非，第四種人，因為在母親身邊做出非法行為，第五種人，因為在五部僧團之間互相製造是非。還有五件事，會導致墮入三惡道。哪五件呢？第一，經常說沒有善惡報應；第二，殺害發菩提心的眾生；第三，喜歡說說法師的過失；第四，把正法說成非法，把非法說成正法；第五，爲了尋找法的過失而聽受。還有三件事，會導致墮入三惡道。哪三件呢？第一，認為如來（Tathagata）是無常的，最終會滅亡；第二，認為正法（Dharma）是無常的，會遷變；第三，認為僧寶（Sangha）是可以滅壞的。因此，常常會墮入三惡道中。 第二種人，發心想要渡過生死大河，因為斷絕了善根，沉沒其中無法出來。所謂出來，是指親近善友就能獲得信心。這種信心是指，相信佈施、佈施的果報，相信善、善的果報，相信惡、惡的果報，相信生、死、苦、無常、敗壞，這稱為信心。因為獲得信心而修習清凈的戒律，受持、讀誦、書寫、解說，經常樂於佈施，善於修習智慧。因為根器遲鈍，又遇到惡友，不能修習身、戒、心、慧，聽受邪法；或者遇到惡劣的時代，身處惡劣的國土，斷絕了各種善根。因為斷絕了善根，常常沉沒在生死之中，就像恒河邊的第二個人一樣。 第三種人，發心想要渡過生死大河，因為斷絕了善根而在其中沉沒，親近善友后才得以稱為出來，相信如來是一切智者、常恒不變、爲了眾生而宣說無上道，一切眾生都有佛性，如來不會滅度，法和僧也是如此，不會有滅壞。一闡提（Icchantika，指斷絕善根的人）等不斷絕其法，最終不能獲得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），一定要遠離之後才能獲得。因為有信心而修習清凈的戒律，修習戒律后，受持、讀誦、書寫、解說十二部經，為眾生廣為宣揚，樂於佈施，修習智慧，因為根器銳利，堅定地保持信心和智慧，心不退轉。
【English Translation】 English version: The first type of person is free to use the possessions of the Sangha (monastic community); the second type commits unlawful acts against the Sangha; the third type creates disputes within the Sangha; the fourth type commits unlawful acts in the presence of their mother; and the fifth type creates disputes among the five divisions of the Sangha. There are also five things that lead to falling into the three evil realms. What are these five? First, constantly saying there are no consequences for good or evil; second, killing beings who have generated the Bodhi mind; third, delighting in pointing out the faults of Dharma teachers; fourth, saying that the true Dharma is false and the false Dharma is true; and fifth, listening to the Dharma in order to find fault with it. There are also three things that lead to falling into the three evil realms. What are these three? First, believing that the Tathagata (the Thus-Gone One) is impermanent and will ultimately perish; second, believing that the true Dharma is impermanent and subject to change; and third, believing that the Sangha is destructible. Therefore, one constantly falls into the three evil realms. The second type of person intends to cross the great river of birth and death, but because they have severed their roots of goodness, they sink and cannot emerge. To emerge means to gain faith by associating with good friends. This faith is to believe in giving, the results of giving, good, the results of good, evil, the results of evil, birth, death, suffering, impermanence, and decay. This is called faith. Having gained faith, they cultivate pure precepts, uphold, recite, write, and explain the teachings, are always happy to give, and cultivate wisdom. Because their faculties are dull, they encounter bad friends and cannot cultivate body, precepts, mind, and wisdom, and listen to false teachings; or they encounter bad times, live in bad lands, and sever all roots of goodness. Because they have severed their roots of goodness, they constantly sink in birth and death, like the second person by the Ganges River. The third type of person intends to cross the great river of birth and death, but because they have severed their roots of goodness, they sink in it. They are called to emerge when they associate with good friends, believing that the Tathagata is all-knowing, constant and unchanging, and teaches the unsurpassed path for the sake of all beings, that all beings have Buddha-nature, that the Tathagata does not perish, and that the Dharma and Sangha are also like this, without destruction. Those like the Icchantika (those who have severed their roots of goodness) cannot attain Anuttara-samyak-sambodhi (unexcelled, perfect enlightenment) unless they abandon their ways. Because of faith, they cultivate pure precepts, and having cultivated precepts, they uphold, recite, write, and explain the twelve divisions of scriptures, widely proclaiming them for all beings, are happy to give, and cultivate wisdom. Because their faculties are sharp, they firmly maintain faith and wisdom, and their minds do not regress.
，如恒河邊第三人也。
「第四人者，發意欲渡生死大河，斷善根故於中沉沒，親近善友故得信心，是名為出，得信心故，受持讀誦書寫解說十二部經，為眾生故廣宣流佈，樂於惠施，修習智慧，以利根故堅住信慧，心無退轉，遍觀四方，觀四方者四沙門果，如恒河邊第四人也。
「第五人者，發意欲渡生死大河，斷善根故於中沉沒，親近善友故得信心，是名為出，以信心故，受持讀誦書寫解說十二部經，為眾生故廣宣流佈，樂於慧施修習智慧，以利根故，堅住信慧，心無退轉，無退轉已，即便前進，前進者謂辟支佛，雖能自渡，不及眾生，是名為去，如恒河邊第五人也。
「第六人者，發意欲渡生死大河，斷善根故於中沉沒，親近善友獲得信心，得信心故名之為出，以信心故，受持讀誦書寫解說十二部經，為眾生故廣宣流佈，樂於惠施，修習智慧，以利根故，堅住信慧，心無退轉，無退轉已即復前進遂到淺處，到淺處已即住不去，住不去者所謂菩薩，為欲度脫諸眾生故，住觀煩惱，如恒河邊第六人也。
「第七人者，發意欲渡生死大河，斷善根故於中沉沒，親近善友獲得信心，得信心已是名為出，以信心故，受持讀誦書寫解說十二部經，為眾生故廣宣流佈，樂於惠施，修習智慧，以利根故
【現代漢語翻譯】 現代漢語譯本 『就像恒河邊的第三個人一樣。』 『第四種人，發願想要渡過生死大河，因為斷了善根而在河中沉沒，因為親近善友而獲得信心，這稱為『出』。因為獲得信心，所以受持、讀誦、書寫、解說十二部經，爲了眾生而廣泛宣揚流佈，樂於佈施，修習智慧。因為根器銳利，所以堅定地安住于信和慧，內心沒有退轉。遍觀四方，所觀的四方是指四沙門果（須陀洹果、斯陀含果、阿那含果、阿羅漢果），就像恒河邊的第四個人一樣。』 『第五種人，發願想要渡過生死大河，因為斷了善根而在河中沉沒，因為親近善友而獲得信心，這稱為『出』。因為有信心，所以受持、讀誦、書寫、解說十二部經，爲了眾生而廣泛宣揚流佈，樂於佈施，修習智慧。因為根器銳利，所以堅定地安住于信和慧，內心沒有退轉。沒有退轉之後，就向前進發。前進是指辟支佛（獨覺），雖然能夠自我解脫，但不能利益眾生，這稱為『去』，就像恒河邊的第五個人一樣。』 『第六種人，發願想要渡過生死大河，因為斷了善根而在河中沉沒，因為親近善友而獲得信心，獲得信心就稱為『出』。因為有信心，所以受持、讀誦、書寫、解說十二部經，爲了眾生而廣泛宣揚流佈，樂於佈施，修習智慧。因為根器銳利，所以堅定地安住于信和慧，內心沒有退轉。沒有退轉之後就再次前進，到達淺水處。到達淺水處之後就停住不再前進。停住不再前進是指菩薩，爲了度脫一切眾生，停留在那裡觀察煩惱，就像恒河邊的第六個人一樣。』 『第七種人，發願想要渡過生死大河，因為斷了善根而在河中沉沒，因為親近善友而獲得信心，獲得信心就稱為『出』。因為有信心，所以受持、讀誦、書寫、解說十二部經，爲了眾生而廣泛宣揚流佈，樂於佈施，修習智慧。因為根器銳利，所以
【English Translation】 English version 'like the third person on the bank of the Ganges.' 'The fourth person, having resolved to cross the great river of birth and death, sinks in the middle because of severing their roots of goodness. Because of associating with good friends, they gain faith, which is called 'coming out'. Because of gaining faith, they uphold, recite, write, and explain the twelve divisions of scriptures. For the sake of sentient beings, they widely propagate and spread them. They delight in giving, and cultivate wisdom. Because of their sharp faculties, they firmly abide in faith and wisdom, and their minds do not regress. They observe the four directions, and the four directions they observe refer to the four fruits of a Śrāmaṇa (Sotāpanna, Sakadāgāmi, Anāgāmi, and Arhat), like the fourth person on the bank of the Ganges.' 'The fifth person, having resolved to cross the great river of birth and death, sinks in the middle because of severing their roots of goodness. Because of associating with good friends, they gain faith, which is called 'coming out'. Because of faith, they uphold, recite, write, and explain the twelve divisions of scriptures. For the sake of sentient beings, they widely propagate and spread them. They delight in giving, and cultivate wisdom. Because of their sharp faculties, they firmly abide in faith and wisdom, and their minds do not regress. Having not regressed, they then advance. Advancing refers to a Pratyekabuddha (Solitary Buddha), who, although able to liberate themselves, cannot benefit sentient beings. This is called 'going forth', like the fifth person on the bank of the Ganges.' 'The sixth person, having resolved to cross the great river of birth and death, sinks in the middle because of severing their roots of goodness. Because of associating with good friends, they gain faith, and gaining faith is called 'coming out'. Because of faith, they uphold, recite, write, and explain the twelve divisions of scriptures. For the sake of sentient beings, they widely propagate and spread them. They delight in giving, and cultivate wisdom. Because of their sharp faculties, they firmly abide in faith and wisdom, and their minds do not regress. Having not regressed, they then advance again and reach the shallow place. Having reached the shallow place, they stop and do not go further. Stopping and not going further refers to a Bodhisattva, who, in order to liberate all sentient beings, stays there observing afflictions, like the sixth person on the bank of the Ganges.' 'The seventh person, having resolved to cross the great river of birth and death, sinks in the middle because of severing their roots of goodness. Because of associating with good friends, they gain faith, and gaining faith is called 'coming out'. Because of faith, they uphold, recite, write, and explain the twelve divisions of scriptures. For the sake of sentient beings, they widely propagate and spread them. They delight in giving, and cultivate wisdom. Because of their sharp faculties, they
，堅住信慧，心無退轉，無退轉已即便前進，既前進已得到彼岸，登大高山，離諸恐怖，多受安樂。善男子！彼岸山者喻于如來，受安樂者喻佛常住，大高山者喻大涅槃。
「善男子！是恒河邊如是諸人，悉具手足而不能渡。一切眾生亦復如是，實有佛寶、法寶、僧寶，如來常說諸法要義，有八聖道大般涅槃，而諸眾生悉不能得。此非我咎，亦非聖道、眾生等過。當知悉是煩惱過惡，以是義故，一切眾生不得涅槃。善男子！譬如良醫知病說藥，病者不服，非醫咎也。善男子！如有施主，以其所有施一切人，有不受者非施主咎。善男子！譬如日出，幽冥皆明，盲瞽之人不見道路，非日過也。善男子！如恒河水能除渴乏，渴者不飲，非水咎也。善男子！譬如大地，普生果實，平等無二，農夫不種，非地過也。善男子！如來普為一切眾生廣開分別十二部經，眾生不受，非如來咎。善男子！若修道者，即得阿耨多羅三藐三菩提。
「善男子！汝言眾生悉有佛性，應得阿耨多羅三藐三菩提，如磁石者。善哉，善哉！以有佛性因緣力故，得阿耨多羅三藐三菩提；若言不須修聖道者，是義不然。善男子！譬如有人行於曠野，渴乏遇井，其井幽深，雖不見水，當知必有。是人方便，求覓罐綆，汲取則見。佛性亦爾，一切眾
【現代漢語翻譯】 現代漢語譯本：堅定地保持信心和智慧，心中沒有退轉，沒有退轉之後就立即前進，既已前進就到達彼岸，登上高山，遠離各種恐怖，多受安樂。善男子！彼岸山比喻如來，受安樂比喻佛的常住，大高山比喻大涅槃。 善男子！就像恒河邊這些人，都有手有腳卻不能渡河。一切眾生也是這樣，實際上有佛寶（指佛陀的教法）、法寶（指佛陀的教義）、僧寶（指僧團），如來常常宣說諸法的要義，有八聖道（指達到涅槃的八種正確方法）和大般涅槃（指最終的解脫），但是眾生都不能得到。這不是我的過錯，也不是聖道、眾生等的過錯。應當知道這都是煩惱的過錯，因為這個原因，一切眾生都不能得到涅槃。善男子！譬如良醫知道病癥並開出藥方，病人不肯服藥，這不是醫生的過錯。善男子！如有施主，把自己所有的東西佈施給所有人，有不接受的人，這不是施主的過錯。善男子！譬如太陽出來，黑暗都變得光明，盲人看不見道路，這不是太陽的過錯。善男子！就像恒河水能夠解除乾渴，口渴的人不喝，這不是水的過錯。善男子！譬如大地，普遍生長果實，平等沒有差別，農夫不耕種，這不是大地的過錯。善男子！如來普遍為一切眾生廣泛地開示分別十二部經（指佛經的十二種分類），眾生不接受，這不是如來的過錯。善男子！如果修行道的人，就能得到阿耨多羅三藐三菩提（指無上正等正覺）。 善男子！你說眾生都有佛性（指成佛的潛能），應該得到阿耨多羅三藐三菩提，就像磁石一樣。很好，很好！因為有佛性的因緣力量，才能得到阿耨多羅三藐三菩提；如果說不需要修習聖道，這個道理是不對的。善男子！譬如有人走在曠野中，又渴又乏，遇到一口井，這井很深，雖然看不見水，應當知道一定有水。這個人想辦法，尋找水桶和繩子，汲取就能看見水。佛性也是這樣，一切眾
【English Translation】 English version: Firmly maintain faith and wisdom, with no regression in the mind. Having no regression, one immediately advances. Having advanced, one reaches the other shore, ascends the great mountain, departs from all terrors, and experiences much joy. Good man! The mountain on the other shore is a metaphor for the Tathagata (the Buddha), experiencing joy is a metaphor for the Buddha's permanence, and the great mountain is a metaphor for the great Nirvana. Good man! Like those people by the Ganges River, all have hands and feet but cannot cross. All sentient beings are also like this. In reality, there are the Buddha Jewel (referring to the Buddha's teachings), the Dharma Jewel (referring to the Buddha's doctrines), and the Sangha Jewel (referring to the monastic community). The Tathagata constantly speaks of the essential meanings of all dharmas, there are the Eightfold Noble Path (referring to the eight correct ways to achieve Nirvana) and the Great Nirvana (referring to ultimate liberation), yet sentient beings cannot attain them. This is not my fault, nor is it the fault of the Noble Path or sentient beings. Know that it is all the fault of afflictions. Because of this reason, all sentient beings cannot attain Nirvana. Good man! For example, a good doctor knows the illness and prescribes medicine, but the patient refuses to take it; this is not the doctor's fault. Good man! If a benefactor gives all that he has to everyone, and some do not accept it, this is not the benefactor's fault. Good man! For example, when the sun rises, all darkness becomes light, but a blind person cannot see the road; this is not the sun's fault. Good man! Like the water of the Ganges River that can quench thirst, if a thirsty person does not drink, it is not the water's fault. Good man! Like the earth, which universally produces fruits, equal and without difference, if a farmer does not cultivate, it is not the earth's fault. Good man! The Tathagata universally and extensively expounds and distinguishes the twelve divisions of scriptures (referring to the twelve categories of Buddhist scriptures) for all sentient beings, but if sentient beings do not accept them, it is not the Tathagata's fault. Good man! If those who cultivate the path, they will attain Anuttara-samyak-sambodhi (referring to unsurpassed, complete, and perfect enlightenment). Good man! You say that all sentient beings have Buddha-nature (referring to the potential to become a Buddha) and should attain Anuttara-samyak-sambodhi, like a magnet. Excellent, excellent! Because of the causal power of having Buddha-nature, one can attain Anuttara-samyak-sambodhi; if one says that there is no need to cultivate the Noble Path, this principle is not correct. Good man! For example, if someone is walking in a wilderness, thirsty and exhausted, and encounters a well, the well is deep, and although one cannot see the water, one should know that there must be water. This person finds a way, seeks a bucket and rope, and by drawing water, one can see it. Buddha-nature is also like this, all sentient
生雖復有之，要須修習無漏聖道，然後得見。善男子！如有胡麻則得見油，離諸方便則不得見，甘蔗亦爾。善男子！如三十三天、北郁單越，雖是有法，若無善業、神通道力，則不能見。地中草根及地下水，以地覆故，眾生不見。佛性亦爾，不修聖道，故不得見。
「善男子！如汝所說，世有病人，若遇瞻病，良醫好藥，隨病飲食，及以不遇，悉得差者。善男子！我為六住諸菩薩等說如是義。善男子！譬如虛空，于諸眾生，非內非外，非內外故亦無掛礙，眾生佛性亦復如是。善男子！譬如有人，財在異方，雖不現前隨意受用，有人問之，則言我許。何以故？以定有故。眾生佛性亦復如是，非此非彼，以定得故，言一切有。善男子！譬如眾生，造作諸業，若善、若惡、非內、非外，如是業性，非有、非無，亦復非是本無今有、非無因出、非此作此受、此作彼受、彼作彼受、無作無受，時節和合而得果報。眾生佛性亦復如是，亦復非是本無今有、非內非外、非有非無、非此非彼，非余處來、非無因緣、亦非一切眾生不見，有諸菩薩時節因緣和合得見。時節者所謂十住菩薩摩訶薩修八聖道，于諸眾生得平等心，爾時得見，不名為作。
「善男子！汝言如磁石者，是義不然。何以故？石不吸鐵。所以者何？無心業
【現代漢語翻譯】 現代漢語譯本：即使生命再次存在，也必須修習無漏的聖道，然後才能得見佛性。善男子！比如有芝麻就能見到油，如果缺少各種方法就見不到油，甘蔗也是這樣。善男子！比如三十三天（佛教宇宙觀中的欲界天之一）和北郁單越（四大洲之一，以享樂著稱），雖然有其存在，如果沒有善業和神通的力量，就無法見到。地中的草根和地下水，因為被土地覆蓋，眾生也看不見。佛性也是這樣，不修習聖道，所以就無法得見。 善男子！正如你所說，世上有病人，如果遇到照顧病人的人、良醫好藥、適合病情的飲食，以及沒有遇到這些，都能痊癒。善男子！我為六住（菩薩修行階位之一）等菩薩宣說這樣的道理。善男子！比如虛空，對於眾生來說，既不在內也不在外，因為既非內也非外，所以也沒有障礙，眾生的佛性也是這樣。善男子！比如有人，財富在遠方，雖然沒有在眼前，但可以隨意享用，有人問他，他會說我擁有。為什麼呢？因為確實存在。眾生的佛性也是這樣，既不在此也不在彼，因為必定可以獲得，所以說一切眾生都有佛性。善男子！比如眾生，造作各種業，無論是善業還是惡業，既不在內也不在外，這樣的業性，非有非無，也不是本來沒有現在才有，不是無因而生，不是此人作此人受，不是此人作彼人受，不是彼人作彼人受，沒有作也沒有受，而是時節因緣和合而得到果報。眾生的佛性也是這樣，也不是本來沒有現在才有，既不在內也不在外，非有非無，非此非彼，不是從其他地方來，也不是沒有因緣，也不是一切眾生都看不見，有些菩薩在時節因緣和合時可以見到。時節因緣是指十住（菩薩修行階位之一）菩薩摩訶薩修習八聖道，對一切眾生生起平等心，那時就能見到佛性，但不能說是創造了佛性。 善男子！你說像磁石那樣，這個道理不對。為什麼呢？因為石頭不會吸鐵。原因是什麼呢？因為沒有心識的造作。
【English Translation】 English version: Even if life exists again, it is necessary to cultivate the undefiled holy path, and then one can see the Buddha-nature. Good man! For example, if there is sesame, one can see oil; if one lacks various means, one cannot see it. The same is true for sugarcane. Good man! For example, the Trayastrimsa Heaven (one of the heavens in the desire realm in Buddhist cosmology) and Uttarakuru (one of the four continents, known for its pleasure), although they exist, if there is no good karma and supernatural power, one cannot see them. The roots of grass in the ground and the water underground, because they are covered by the earth, living beings cannot see them. The Buddha-nature is also like this; without cultivating the holy path, one cannot see it. Good man! As you said, there are sick people in the world, and if they encounter caregivers, good doctors, good medicine, and food suitable for their illness, or even if they do not encounter these, they can all recover. Good man! I explain this principle to bodhisattvas of the sixth stage (one of the stages of bodhisattva practice) and others. Good man! For example, space, for living beings, is neither inside nor outside; because it is neither inside nor outside, it has no obstruction. The Buddha-nature of living beings is also like this. Good man! For example, if someone has wealth in a distant place, although it is not in front of them, they can use it at will. If someone asks them, they will say, 'I have it.' Why? Because it certainly exists. The Buddha-nature of living beings is also like this; it is neither here nor there. Because it can certainly be attained, it is said that all beings have Buddha-nature. Good man! For example, living beings create various karmas, whether good or bad, neither inside nor outside. Such karmic nature is neither existent nor non-existent, nor is it that it did not exist before and now exists, nor does it arise without cause, nor is it that this person creates and this person receives, nor that this person creates and that person receives, nor that that person creates and that person receives. There is no creation and no reception, but when the time and conditions come together, one receives the karmic result. The Buddha-nature of living beings is also like this; it is not that it did not exist before and now exists, neither inside nor outside, neither existent nor non-existent, neither here nor there, not coming from another place, nor without cause, nor is it that all living beings cannot see it. Some bodhisattvas can see it when the time and conditions come together. The time and conditions refer to the tenth-stage (one of the stages of bodhisattva practice) bodhisattva mahasattvas cultivating the eightfold noble path, developing an equal mind towards all living beings. At that time, they can see the Buddha-nature, but it cannot be said that they created the Buddha-nature. Good man! Your saying that it is like a magnet is not correct. Why? Because a stone does not attract iron. What is the reason? Because there is no mental activity.
故。善男子！異法有故異法出生，異法無故異法滅壞，無有作者無有壞者。善男子！猶如猛火不能焚薪，火出薪壞，名為焚薪。善男子！譬如葵藿隨日而轉，而是葵藿亦無敬心、無識、無業，異法性故而自迴轉。善男子！如芭蕉樹，因雷增長，是樹無耳、無心、意、識，異法有故異法增長，異法無故異法滅壞。善男子！如阿叔迦樹，女人摩觸花為之出，是樹無心亦無覺觸，異法有故異法出生，異法無故異法滅壞。善男子！如橘得尸，果則滋多，而是橘樹無心無觸，異法有故異法滋多，異法無故異法滅壞。善男子！如安石榴磚骨糞故，果實繁茂，安石榴樹亦無心觸，異法有故異法出生，異法無故異法滅壞。善男子！磁石吸鐵亦復如是，異法有故異法出生，異法無故異法滅壞。眾生佛性亦復如是，不能吸得阿耨多羅三藐三菩提。善男子！無明不能吸取諸行，行亦不能吸取識也，亦得名為無明緣行、行緣于識，有佛無佛，法界常住。
「善男子！若言佛性住眾生中者。善男子！常法無住，若有住處即是無常。善男子！如十二因緣無定住處，若有住處，十二因緣不得名常。如來法身亦無住處，法界、法入、法陰、虛空，悉無住處。佛性亦爾，都無住處。善男子！譬如四大，力雖均等，有堅、有熱、有濕、有動，有重、有
【現代漢語翻譯】 現代漢語譯本：所以，善男子！因為有不同的因緣法則，所以有不同的現象產生；因為不同的因緣法則不存在，所以不同的現象就會消滅。沒有創造者，也沒有破壞者。善男子！就像猛烈的火焰不能燃燒柴薪，是火焰出現導致柴薪被毀壞，這叫做燃燒柴薪。善男子！譬如葵花和豆葉隨著太陽轉動，但葵花和豆葉並沒有敬畏之心、沒有意識、也沒有造作，只是因為不同的因緣法則的特性而自然轉動。善男子！就像芭蕉樹，因為雷聲而生長，這樹沒有耳朵、沒有心、沒有意念、沒有意識，因為不同的因緣法則存在，所以不同的現象生長；因為不同的因緣法則不存在，所以不同的現象消滅。善男子！就像阿叔迦樹（無憂樹），女人觸控它，花就會開放，這樹沒有心也沒有感覺，因為不同的因緣法則存在，所以不同的現象產生；因為不同的因緣法則不存在，所以不同的現象消滅。善男子！就像橘子得到屍體，果實就會更加繁茂，但這橘子樹沒有心也沒有感覺，因為不同的因緣法則存在，所以不同的現象更加繁茂；因為不同的因緣法則不存在，所以不同的現象消滅。善男子！就像安石榴因為磚塊、骨頭和糞便而果實繁茂，安石榴樹也沒有心也沒有感覺，因為不同的因緣法則存在，所以不同的現象產生；因為不同的因緣法則不存在，所以不同的現象消滅。善男子！磁石吸鐵也是這樣，因為不同的因緣法則存在，所以不同的現象產生；因為不同的因緣法則不存在，所以不同的現象消滅。眾生的佛性也是這樣，不能吸取阿耨多羅三藐三菩提（無上正等正覺）。善男子！無明不能吸取諸行，行也不能吸取識，也可以稱為無明緣行、行緣于識，無論有沒有佛，法界都是常住的。 善男子！如果說佛性住在眾生之中。善男子！常法是沒有住處的，如果有住處，那就是無常。善男子！就像十二因緣沒有固定的住處，如果有住處，十二因緣就不能稱為常。如來的法身也沒有住處，法界、法入、法陰、虛空，都沒有住處。佛性也是這樣，都沒有住處。善男子！譬如四大，力量雖然均等，但有堅硬、有熱、有濕、有動，有重、有輕。
【English Translation】 English version: Therefore, good man! Because different causal laws exist, different phenomena arise; because different causal laws do not exist, different phenomena cease. There is no creator, nor is there a destroyer. Good man! It is like a raging fire cannot burn firewood; it is the appearance of fire that causes the firewood to be destroyed, and this is called burning firewood. Good man! For example, sunflowers and bean leaves turn with the sun, but the sunflowers and bean leaves have no reverence, no consciousness, and no action; they turn naturally because of the nature of different causal laws. Good man! Like the banana tree, it grows because of thunder. This tree has no ears, no heart, no mind, and no consciousness. Because different causal laws exist, different phenomena grow; because different causal laws do not exist, different phenomena cease. Good man! Like the Ashoka tree, when a woman touches it, flowers bloom. This tree has no heart and no sensation. Because different causal laws exist, different phenomena arise; because different causal laws do not exist, different phenomena cease. Good man! Like an orange tree that gets a corpse, its fruits become more abundant, but this orange tree has no heart and no sensation. Because different causal laws exist, different phenomena become more abundant; because different causal laws do not exist, different phenomena cease. Good man! Like a pomegranate tree that bears abundant fruit because of bricks, bones, and dung, the pomegranate tree has no heart and no sensation. Because different causal laws exist, different phenomena arise; because different causal laws do not exist, different phenomena cease. Good man! A magnet attracting iron is also like this. Because different causal laws exist, different phenomena arise; because different causal laws do not exist, different phenomena cease. The Buddha-nature of sentient beings is also like this; it cannot attract Anuttara-samyak-sambodhi (supreme perfect enlightenment). Good man! Ignorance cannot attract actions, and actions cannot attract consciousness. It can also be called ignorance conditioning actions, and actions conditioning consciousness. Whether there is a Buddha or not, the Dharma realm is always abiding. Good man! If it is said that Buddha-nature dwells within sentient beings. Good man! The eternal Dharma has no dwelling place; if there is a dwelling place, it is impermanent. Good man! Like the twelve links of dependent origination, there is no fixed dwelling place. If there is a dwelling place, the twelve links of dependent origination cannot be called eternal. The Dharma body of the Tathagata also has no dwelling place; the Dharma realm, Dharma entry, Dharma aggregates, and space all have no dwelling place. Buddha-nature is also like this; it has no dwelling place at all. Good man! For example, the four great elements, although their powers are equal, have hardness, heat, moisture, movement, heaviness, and lightness.
輕、有赤、有白、有黃、有黑，而是四大亦無有業，異法界故各不相似。佛性亦爾，異法界故，時至則現。善男子！一切眾生不退佛性故，名之為有，阿毗跋致故、以當有故、決定得故、定當見故，是故名為一切眾生悉有佛性。
「善男子！譬如有王告一大臣，汝牽一象以示盲者。爾時大臣受王敕已，多集眾盲，以象示之。時彼眾盲各以手觸，大臣即還而白王言：『臣已示竟。』爾時大王即喚眾盲各各問言：『汝見象耶？』眾盲各言：『我已得見。』王言：『象為何類？』其觸牙者，即言象形如蘆菔根；其觸耳者，言象如箕；其觸頭者，言象如石；其觸鼻者，言象如杵；其觸腳者，言象如木臼；其觸脊者，言象如床；其觸腹者，言象如甕；其觸尾者，言象如繩。善男子！如彼眾盲，不說象體，亦非不說。若是眾相，悉非像者，離是之外，更無別象。善男子！王喻如來正遍知也，臣喻方等大涅槃經，像喻佛性，盲喻一切無明眾生。
「是諸眾生聞佛說已，或作是言：『色是佛性。何以故？是色雖滅，次第相續，是故獲得無上如來三十二相。如來色常，如來色者常不斷故，是故說色名為佛性。譬如真金，質雖遷變，色常不異，或時作釧，作鎞、作盤，然其黃色初無改易。眾生佛性亦復如是，質雖無常，而色是
【現代漢語翻譯】 現代漢語譯本：輕的、有紅色的、有白色的、有黃色的、有黑色的，這四大（地、水、火、風）也沒有業（karma），因為不同的法界，所以各自不相似。佛性也是這樣，因為不同的法界，時機到了就會顯現。善男子！一切眾生不退失佛性，所以稱為『有』，因為是阿毗跋致（不退轉）的，因為將來會有，因為必定會得到，因為必定會見到，所以說一切眾生都有佛性。 善男子！譬如有一位國王告訴一位大臣，『你牽一頭大象給盲人看。』當時大臣接受國王的命令后，聚集了很多盲人，用大象給他們看。當時那些盲人各自用手觸控，大臣就回去稟告國王說：『我已經讓他們看過了。』當時國王就叫來那些盲人，分別問他們說：『你們看到大象了嗎？』盲人們各自說：『我已經看到了。』國王問：『大象是什麼樣的？』觸控到象牙的人，就說大象的形狀像蘿蔔根；觸控到象耳朵的人，說大象像簸箕；觸控到象頭的人，說大象像石頭；觸控到象鼻子的人，說大象像木杵；觸控到象腳的人，說大象像木臼；觸控到象背的人，說大象像床；觸控到象肚子的人，說大象像甕；觸控到象尾巴的人，說大象像繩子。善男子！就像那些盲人，沒有說出大象的整體，但也不是沒有說。如果這些都是大象的各個部分，都不是大象本身，那麼離開這些部分之外，就沒有其他的大象了。善男子！國王比喻如來正遍知（佛的智慧），大臣比喻方等大涅槃經，大象比喻佛性，盲人比喻一切無明的眾生。 這些眾生聽佛說完后，或者會這樣說：『色（物質）是佛性。為什麼呢？因為色雖然會滅，但次第相續，所以能獲得無上如來的三十二相。如來的色是常住的，如來的色是常不斷絕的，所以說色名為佛性。譬如真金，質地雖然會變化，但顏色始終不變，有時做成手鐲，有時做成簪子，有時做成盤子，但它的黃色始終沒有改變。眾生的佛性也是這樣，質地雖然無常，但顏色是
【English Translation】 English version: Light, having red, having white, having yellow, having black, and these four great elements (earth, water, fire, wind) also have no karma, because of different dharma realms, so they are not similar to each other. The Buddha-nature is also like this, because of different dharma realms, when the time comes, it will appear. Good man! All sentient beings do not regress from their Buddha-nature, therefore it is called 'having', because it is Avinivartaniya (non-retrogressive), because it will exist in the future, because it will surely be obtained, because it will surely be seen, therefore it is said that all sentient beings have Buddha-nature. Good man! It is like a king telling a minister, 'You lead an elephant to show to the blind.' At that time, the minister, having received the king's order, gathered many blind people and showed them the elephant. At that time, those blind people each touched it with their hands, and the minister returned and reported to the king, 'I have shown them.' At that time, the king called those blind people and asked them individually, 'Have you seen the elephant?' The blind people each said, 'I have seen it.' The king asked, 'What is the elephant like?' The one who touched the tusk said that the elephant's shape is like a radish root; the one who touched the ear said that the elephant is like a winnowing basket; the one who touched the head said that the elephant is like a stone; the one who touched the trunk said that the elephant is like a pestle; the one who touched the foot said that the elephant is like a mortar; the one who touched the back said that the elephant is like a bed; the one who touched the belly said that the elephant is like a jar; the one who touched the tail said that the elephant is like a rope. Good man! Like those blind people, they did not describe the whole elephant, but it is not that they did not say anything. If these are all parts of the elephant, and not the elephant itself, then apart from these parts, there is no other elephant. Good man! The king is a metaphor for the Tathagata Samyaksambuddha (Buddha's wisdom), the minister is a metaphor for the Vaipulya Mahaparinirvana Sutra, the elephant is a metaphor for Buddha-nature, and the blind people are a metaphor for all ignorant sentient beings. These sentient beings, after hearing the Buddha speak, might say, 'Form (matter) is Buddha-nature. Why? Because although form will perish, it continues in succession, therefore one can obtain the thirty-two marks of the unsurpassed Tathagata. The Tathagata's form is permanent, the Tathagata's form is constantly unbroken, therefore it is said that form is called Buddha-nature. For example, true gold, although its substance changes, its color remains the same, sometimes made into a bracelet, sometimes into a hairpin, sometimes into a plate, but its yellow color never changes. The Buddha-nature of sentient beings is also like this, although its substance is impermanent, its color is
常，以是故說，色為佛性。』或有說言：『受是佛性。何以故？受因緣故，獲得如來真實之樂，如來受者謂畢竟受、第一義受。眾生受性雖復無常，然其次第相續不斷，是故獲得如來常受。譬如有人姓憍尸迦，人雖無常，而姓是常，經千萬世無有改易。眾生佛性亦復如是，以是故說受為佛性。』又有說言：『想是佛性。何以故？想因緣故，獲得如來真實之想。如來想者名無想想，無想想者非眾生想、非男女想，亦非色受想行識想、非想斷想，眾生之想雖復無常，以想次第相續不斷，故得如來常恒之想。善男子！譬如眾生十二因緣，眾生雖滅而因緣常。眾生佛性亦復如是，以是故說想為佛性。』又有說言：『行為佛性。何以故？行名壽命，壽因緣故，獲得如來常住壽命。眾生壽命雖復無常、而壽次第相續不斷，故得如來真實常壽。善男子！譬如十二部經，聽者、說者雖復無常，而是經典常存不變。眾生佛性亦復如是，以是故說，行為佛性。』又有說言：『識為佛性。識因緣故，獲得如來平等之心。眾生意識雖復無常，而識次第相續不斷，故得如來真實常心。如火熱性，火雖無常，熱非無常。眾生佛性亦復如是，以是故說識為佛性。』
「又有說言：『離陰有我，我是佛性。何以故？我因緣故，獲得如來八自在我。
【現代漢語翻譯】 現代漢語譯本 『常』，因此說，『色』（物質現象）是佛性。』或者有人說：『受』（感受）是佛性。為什麼呢？因為『受』的因緣，能獲得如來真實的快樂，如來的『受』是指究竟的『受』、第一義的『受』。眾生的『受』性雖然無常，但其次第相續不斷，因此能獲得如來常恒的『受』。譬如有人姓『憍尸迦』（一個姓氏），人雖然無常，但姓是常的，經歷千萬世也不會改變。眾生的佛性也像這樣，因此說『受』是佛性。』又有人說：『想』（思維）是佛性。為什麼呢？因為『想』的因緣，能獲得如來真實的『想』。如來的『想』稱為『無想想』，『無想想』不是眾生的『想』，不是男女的『想』，也不是色、受、想、行、識的『想』，不是『想』斷的『想』。眾生的『想』雖然無常，但『想』的次第相續不斷，所以能得到如來常恒的『想』。善男子！譬如眾生的十二因緣，眾生雖然會滅亡，但因緣是常的。眾生的佛性也像這樣，因此說『想』是佛性。』又有人說：『行』（意志）是佛性。為什麼呢？『行』名為壽命，因為壽命的因緣，能獲得如來常住的壽命。眾生的壽命雖然無常，但壽命的次第相續不斷，所以能得到如來真實常恒的壽命。善男子！譬如十二部經，聽的人、說的人雖然無常，但經典是常存不變的。眾生的佛性也像這樣，因此說『行』是佛性。』又有人說：『識』（意識）是佛性。因為『識』的因緣，能獲得如來平等的心。眾生的意識雖然無常，但『識』的次第相續不斷，所以能得到如來真實常恒的心。就像火的熱性，火雖然無常，但熱不是無常的。眾生的佛性也像這樣，因此說『識』是佛性。』 『又有人說：『離開五蘊（陰）有一個『我』，這個『我』是佛性。為什麼呢？因為『我』的因緣，能獲得如來的八自在。』
【English Translation】 English version 'Constancy,' therefore it is said, 'form' (rupa) is Buddha-nature.' Or some say: 'Feeling' (vedana) is Buddha-nature. Why? Because of the condition of 'feeling,' one obtains the true joy of the Tathagata. The 'feeling' of the Tathagata is called ultimate feeling, the first meaning of feeling. Although the nature of sentient beings' 'feeling' is impermanent, its sequence continues uninterrupted, therefore one obtains the constant feeling of the Tathagata. For example, there is a person whose surname is 'Kausika' (a surname); although the person is impermanent, the surname is constant, and it will not change through thousands of lifetimes. The Buddha-nature of sentient beings is also like this, therefore it is said that 'feeling' is Buddha-nature.' Others say: 'Perception' (samjna) is Buddha-nature. Why? Because of the condition of 'perception,' one obtains the true perception of the Tathagata. The perception of the Tathagata is called 'no-perception,' 'no-perception' is not the perception of sentient beings, not the perception of male or female, nor the perception of form, feeling, perception, volition, or consciousness, nor the perception of the cessation of perception. Although the perception of sentient beings is impermanent, the sequence of perception continues uninterrupted, therefore one obtains the constant perception of the Tathagata. Good man! For example, the twelve links of dependent origination of sentient beings, although sentient beings perish, the conditions are constant. The Buddha-nature of sentient beings is also like this, therefore it is said that 'perception' is Buddha-nature.' Others say: 'Volition' (samskara) is Buddha-nature. Why? 'Volition' is called life; because of the condition of life, one obtains the constant life of the Tathagata. Although the life of sentient beings is impermanent, the sequence of life continues uninterrupted, therefore one obtains the true constant life of the Tathagata. Good man! For example, the twelve divisions of scriptures, although the listeners and speakers are impermanent, the scriptures remain constant and unchanging. The Buddha-nature of sentient beings is also like this, therefore it is said that 'volition' is Buddha-nature.' Others say: 'Consciousness' (vijnana) is Buddha-nature. Because of the condition of 'consciousness,' one obtains the equal mind of the Tathagata. Although the consciousness of sentient beings is impermanent, the sequence of consciousness continues uninterrupted, therefore one obtains the true constant mind of the Tathagata. Like the heat of fire, although fire is impermanent, heat is not impermanent. The Buddha-nature of sentient beings is also like this, therefore it is said that 'consciousness' is Buddha-nature.' 'Others say: 'Apart from the skandhas (aggregates), there is a 'self,' and this 'self' is Buddha-nature. Why? Because of the condition of 'self,' one obtains the eight freedoms of the Tathagata.'
有諸外道說言去來、見聞、悲喜，語說為我，如是我相雖復無常，而如來我真實是常。善男子！如陰入界雖復無常，而名是常，眾生佛性亦復如是。善男子！如彼盲人各各說象，雖不得實，非不說象。說佛性者亦復如是，非即六法、不離六法。善男子！是故我說眾生佛性，非色不離色，乃至非我，不離我。善男子！有諸外道雖說有我，而實無我。眾生我者，即是五陰，離陰之外更無別我。善男子！譬如莖葉、須臺合為蓮花，離是之外更無別花，眾生我者亦復如是。善男子！譬如墻壁、草木和合，名之為舍，離是之外，更無別舍。如佉陀羅樹、波羅奢樹、尼拘陀樹、郁曇缽樹和合為林，離是之外更無別林。譬如車兵、象馬步兵和合為軍，離是之外更無別軍。譬如五色雜線和合，名之為綺，離是之外更無別綺。如四姓和合名為大眾，離是之外更無別眾。眾生我者亦復如是，離五陰外更無別我。善男子！如來常住，則名為我。如來法身無邊無礙，不生不滅，得八自在，是名為我。眾生真實無如是我及以我所，但以必定當得畢竟第一義空，故名佛性。』
「善男子！大慈大悲名為佛性。何以故？大慈大悲常隨菩薩，如影隨形，一切眾生必定當得大慈大悲，是故說言一切眾生悉有佛性。大慈大悲者名為佛性，佛性者名為如
【現代漢語翻譯】 現代漢語譯本： 有些外道說，『去』、『來』、『見』、『聞』、『悲』、『喜』，這些都是『我』的體現。雖然『我』的表象是無常的，但如來的『我』是真實常在的。善男子！就像五陰（色、受、想、行、識）和十二入（眼、耳、鼻、舌、身、意六根及其對應的六塵）雖然是無常的，但它們的名字是常在的。眾生的佛性也是如此。善男子！就像盲人各自描述大象，雖然沒有完全說對，但也不能說他們沒有在說大象。說佛性也是這樣，它既不完全等同於六法（六根），也不完全脫離六法。善男子！所以我說眾生的佛性，既不是色，也不脫離色，乃至既不是我，也不脫離我。善男子！有些外道雖然說有『我』，但實際上沒有『我』。眾生的『我』，就是五陰，離開五陰之外就沒有別的『我』。善男子！比如莖、葉、須、臺合在一起成為蓮花，離開這些就沒有別的花。眾生的『我』也是這樣。善男子！比如墻壁、草木合在一起，稱為房屋，離開這些就沒有別的房屋。比如佉陀羅樹（Acacia catechu）、波羅奢樹（Butea monosperma）、尼拘陀樹（Ficus benghalensis）、郁曇缽樹（Ficus racemosa）合在一起成為森林，離開這些就沒有別的森林。比如車兵、象兵、馬兵、步兵合在一起成為軍隊，離開這些就沒有別的軍隊。比如五色雜線合在一起，稱為綺，離開這些就沒有別的綺。比如四姓（婆羅門、剎帝利、吠舍、首陀羅）合在一起稱為大眾，離開這些就沒有別的大眾。眾生的『我』也是這樣，離開五陰之外就沒有別的『我』。善男子！如來常住，就稱為『我』。如來的法身無邊無礙，不生不滅，得到八自在，這稱為『我』。眾生真實的狀況是沒有像『我』這樣的存在，也沒有『我所』（屬於我的東西），但因為必定會證得究竟的第一義空，所以稱為佛性。 善男子！大慈大悲稱為佛性。為什麼呢？因為大慈大悲常常伴隨菩薩，就像影子跟隨形體一樣。一切眾生必定會得到大慈大悲，所以說一切眾生都有佛性。大慈大悲稱為佛性，佛性稱為如來藏（Tathāgatagarbha）。
【English Translation】 English version: Some non-Buddhist practitioners say that 『going,』 『coming,』 『seeing,』 『hearing,』 『sorrow,』 and 『joy』 are expressions of 『self.』 Although the appearance of 『self』 is impermanent, the 『self』 of the Tathagata (Buddha) is truly permanent. Good man! Just as the five skandhas (form, feeling, perception, mental formations, consciousness) and the twelve entrances (the six sense organs and their corresponding six sense objects) are impermanent, their names are permanent. The Buddha-nature of sentient beings is also like this. Good man! Just as blind people each describe an elephant, although they do not describe it completely correctly, it cannot be said that they are not describing an elephant. Speaking of Buddha-nature is also like this; it is neither completely identical to the six dharmas (the six sense organs) nor completely separate from them. Good man! Therefore, I say that the Buddha-nature of sentient beings is neither form nor separate from form, and even neither self nor separate from self. Good man! Some non-Buddhists say there is a 『self,』 but in reality, there is no 『self.』 The 『self』 of sentient beings is the five skandhas; there is no other 『self』 apart from the five skandhas. Good man! For example, the stem, leaves, stamens, and receptacle come together to form a lotus flower; there is no other flower apart from these. The 『self』 of sentient beings is also like this. Good man! For example, walls and plants come together to form a house; there is no other house apart from these. For example, Khadira trees (Acacia catechu), Palasha trees (Butea monosperma), Nyagrodha trees (Ficus benghalensis), and Udumbara trees (Ficus racemosa) come together to form a forest; there is no other forest apart from these. For example, chariots, elephants, horses, and foot soldiers come together to form an army; there is no other army apart from these. For example, threads of five colors come together to form brocade; there is no other brocade apart from these. For example, the four castes (Brahmin, Kshatriya, Vaishya, Shudra) come together to form a crowd; there is no other crowd apart from these. The 『self』 of sentient beings is also like this; there is no other 『self』 apart from the five skandhas. Good man! The permanent abiding of the Tathagata is called 『self.』 The Dharma-body of the Tathagata is boundless and unobstructed, neither arising nor ceasing, and has attained the eight freedoms; this is called 『self.』 The true state of sentient beings is that there is no such thing as 『self』 or 『what belongs to self,』 but because they will certainly attain the ultimate emptiness of the first principle, it is called Buddha-nature. Good man! Great compassion and great kindness are called Buddha-nature. Why? Because great compassion and great kindness always accompany Bodhisattvas, just like a shadow follows a form. All sentient beings will certainly attain great compassion and great kindness, so it is said that all sentient beings have Buddha-nature. Great compassion and great kindness are called Buddha-nature, and Buddha-nature is called the Tathāgatagarbha (Buddha-womb).
來。大喜大舍名為佛性。何以故？菩薩摩訶薩若不能捨二十五有，則不能得阿耨多羅三藐三菩提。以諸眾生必當得故，是故說言一切眾生悉有佛性。大喜大舍者即是佛性，佛性者即是如來。
「佛性者名大信心。何以故？以信心故，菩薩摩訶薩則能具足檀波羅蜜乃至般若波羅蜜。一切眾生必定當得大信心故，是故說言一切眾生悉有佛性。大信心者即是佛性，佛性者即是如來，佛性者名一子地。何以故？以一子地因緣故，菩薩則於一切眾生得平等心。一切眾生必定當得一子地故，是故說言一切眾生悉有佛性。一子地者即是佛性，佛性者即是如來。
「佛性者名第四力。何以故？以第四力因緣故，菩薩則能教化眾生。一切眾生必定當得第四力故，是故說言一切眾生悉有佛性。第四力者即是佛性，佛性者即是如來。
「佛性者名十二因緣。何以故？以因緣故，如來常住。一切眾生定有如是十二因緣，是故說言一切眾生悉有佛性。十二因緣即是佛性，佛性者即是如來。
「佛性者名四無礙智。以四無礙因緣故說字義無礙，字義無礙故能化眾生。四無礙者即是佛性，佛性者即是如來。
「佛性者名頂三昧，以修如是頂三昧故，則能總攝一切佛法，是故說言頂三昧者名為佛性。十住菩薩修是三昧未
【現代漢語翻譯】 現代漢語譯本： 來。偉大的歡喜和偉大的捨棄被稱為佛性（Buddha-nature）。為什麼呢？因為菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）如果不能捨棄二十五有（二十五種存在狀態），就不能獲得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。由於一切眾生必定會獲得這種覺悟，所以說一切眾生都具有佛性。偉大的歡喜和偉大的捨棄就是佛性，佛性就是如來（Tathagata，佛的稱號）。
佛性被稱為大信心。為什麼呢？因為有了信心，菩薩摩訶薩就能圓滿佈施波羅蜜（Dana-paramita）乃至般若波羅蜜（Prajna-paramita，智慧的完成）。一切眾生必定會獲得大信心，所以說一切眾生都具有佛性。大信心就是佛性，佛性就是如來。佛性被稱為一子地（Ekaja-bhumi）。為什麼呢？因為一子地的緣故，菩薩對一切眾生都能生起平等心。一切眾生必定會獲得一子地，所以說一切眾生都具有佛性。一子地就是佛性，佛性就是如來。
佛性被稱為第四力。為什麼呢？因為第四力的緣故，菩薩能夠教化眾生。一切眾生必定會獲得第四力，所以說一切眾生都具有佛性。第四力就是佛性，佛性就是如來。
佛性被稱為十二因緣（Dvadasanga-pratitya-samutpada）。為什麼呢？因為因緣的緣故，如來常住。一切眾生必定具有這十二因緣，所以說一切眾生都具有佛性。十二因緣就是佛性，佛性就是如來。
佛性被稱為四無礙智（Catur-pratisamvid）。因為四無礙的緣故，可以說字義無礙，字義無礙就能教化眾生。四無礙就是佛性，佛性就是如來。
佛性被稱為頂三昧（Murddha-samadhi）。因為修習這種頂三昧，就能總攝一切佛法，所以說頂三昧被稱為佛性。十住菩薩（Dasabhumi-bodhisattva）修習這種三昧尚未
【English Translation】 English version: Come. Great joy and great relinquishment are called Buddha-nature. Why is that? Because if a Bodhisattva-Mahasattva cannot relinquish the twenty-five existences, they cannot attain Anuttara-samyak-sambodhi. Since all sentient beings are certain to attain it, it is said that all sentient beings possess Buddha-nature. Great joy and great relinquishment are Buddha-nature, and Buddha-nature is the Tathagata.
Buddha-nature is called great faith. Why is that? Because with faith, a Bodhisattva-Mahasattva can perfect Dana-paramita up to Prajna-paramita. Since all sentient beings are certain to attain great faith, it is said that all sentient beings possess Buddha-nature. Great faith is Buddha-nature, and Buddha-nature is the Tathagata. Buddha-nature is called the Ekaja-bhumi. Why is that? Because of the cause of Ekaja-bhumi, a Bodhisattva develops an equal mind towards all sentient beings. Since all sentient beings are certain to attain Ekaja-bhumi, it is said that all sentient beings possess Buddha-nature. Ekaja-bhumi is Buddha-nature, and Buddha-nature is the Tathagata.
Buddha-nature is called the fourth power. Why is that? Because of the fourth power, a Bodhisattva can teach and transform sentient beings. Since all sentient beings are certain to attain the fourth power, it is said that all sentient beings possess Buddha-nature. The fourth power is Buddha-nature, and Buddha-nature is the Tathagata.
Buddha-nature is called the twelve links of dependent origination. Why is that? Because of these links, the Tathagata abides eternally. Since all sentient beings are certain to possess these twelve links, it is said that all sentient beings possess Buddha-nature. The twelve links of dependent origination are Buddha-nature, and Buddha-nature is the Tathagata.
Buddha-nature is called the four unobstructed knowledges. Because of the four unobstructed knowledges, one can speak of unobstructed meaning of words, and with unobstructed meaning of words, one can transform sentient beings. The four unobstructed knowledges are Buddha-nature, and Buddha-nature is the Tathagata.
Buddha-nature is called the Murddha-samadhi. Because by cultivating this Murddha-samadhi, one can encompass all the Buddha's teachings, it is said that Murddha-samadhi is called Buddha-nature. Bodhisattvas of the ten stages who cultivate this samadhi have not yet
得具足，雖見佛性而不明瞭。一切眾生必定得故，是故說言一切眾生悉有佛性。
「善男子，如上所說種種諸法，一切眾生定當得故，是故說言一切眾生悉有佛性。
「善男子！我若說色是佛性者，眾生聞已則生邪倒，以邪倒故命終則生阿鼻地獄。如來說法為斷地獄，是故不說色是佛性，乃至說識亦復如是。
「善男子！若有眾生了佛性者，則不須修道；十住菩薩修八聖道，少見佛性，況不修者而得見耶？善男子！如文殊師利諸菩薩等，已無量世修習聖道了知佛性，云何聲聞辟支佛等能知佛性？若諸眾生欲得了了知佛性者，應當一心受持讀誦、書寫解說、供養恭敬、尊重讚歎是涅槃經，見有受持乃至讚歎如是經者，應當以好房舍衣服飲食臥具病瘦醫藥而供給之，兼復讚歎禮拜問訊。善男子，若有已於過去無量無邊世中，親近供養無量諸佛深種善根，然後乃得聞是經名。善男子！佛性不可思議，佛、法、僧寶亦不可思議，一切眾生悉有佛性而不能知，是亦不可思議。如來常樂我凈之法亦不可思議，一切眾生能信如是大涅槃經亦不可思議。」
師子吼菩薩言：「世尊！如佛所說，一切眾生能信如是大涅槃經不可思議者。世尊！是大眾中有八萬五千億人，於是經中不生信心，是故有能信是經者，名
【現代漢語翻譯】 現代漢語譯本 即使具備了（佛性），雖然能見到佛性，卻不能明瞭。一切眾生必定能夠獲得佛性，因此說一切眾生都有佛性。 『善男子，如上面所說的種種諸法，一切眾生必定能夠獲得，因此說一切眾生都有佛性。』 『善男子！如果我說色（rupa，物質現象）是佛性，眾生聽了就會產生邪見顛倒，因為邪見顛倒的緣故，命終后就會墮入阿鼻地獄（Avici hell，無間地獄）。如來說法是爲了斷除地獄之苦，所以不說色是佛性，乃至說識（vijnana，意識）也是如此。』 『善男子！如果有眾生了悟了佛性，就不需要修行；十住菩薩（Ten Stages Bodhisattva，菩薩修行十個階段）還要修八聖道（Eightfold Noble Path），才能稍微見到佛性，何況不修行的人怎麼能見到呢？善男子！像文殊師利（Manjusri，智慧的象徵）等菩薩，已經經過無量世修習聖道才了知佛性，聲聞（Sravaka，聽聞佛法而修行的人）、辟支佛（Pratyekabuddha，獨覺者）等怎麼能知道佛性呢？如果眾生想要完全了知佛性，應當一心受持讀誦、書寫解說、供養恭敬、尊重讚歎這部《涅槃經》（Nirvana Sutra），見到有人受持乃至讚歎這部經的，應當用好的房舍、衣服、飲食、臥具、醫藥來供給他們，還要讚歎、禮拜、問候。善男子，如果有人在過去無量無邊的世中，親近供養無量諸佛，深深種下善根，然後才能聽到這部經的名字。善男子！佛性不可思議，佛、法、僧三寶（Buddha, Dharma, Sangha，佛教三寶）也不可思議，一切眾生都有佛性卻不能知道，這也是不可思議的。如來常樂我凈（eternal, joyful, self, pure，佛的四種德性）的法也是不可思議的，一切眾生能夠相信這部《大涅槃經》也是不可思議的。』 師子吼菩薩（Simhanada Bodhisattva，獅子吼菩薩）說：『世尊！如佛所說，一切眾生能夠相信這部《大涅槃經》是不可思議的。世尊！這大眾中有八萬五千億人，對這部經不生信心，所以能相信這部經的人，才稱為不可思議。』
【English Translation】 English version Even if one possesses it, although one can see the Buddha-nature, one cannot understand it clearly. All sentient beings are certain to attain it, therefore it is said that all sentient beings possess Buddha-nature. 'Good man, as mentioned above, all the various dharmas, all sentient beings are certain to attain them, therefore it is said that all sentient beings possess Buddha-nature.' 'Good man! If I were to say that rupa (form, material phenomena) is Buddha-nature, sentient beings, upon hearing this, would develop perverse views, and because of these perverse views, upon death, they would be reborn in Avici hell (the hell of uninterrupted suffering). The Tathagata teaches the Dharma to end the suffering of hell, therefore I do not say that rupa is Buddha-nature, and the same applies to vijnana (consciousness).' 'Good man! If there were sentient beings who understood Buddha-nature, then they would not need to cultivate the path; Bodhisattvas of the Ten Stages (Ten Stages Bodhisattva) still cultivate the Eightfold Noble Path, and only then can they slightly see Buddha-nature, how much less can those who do not cultivate see it? Good man! Like Manjusri (Manjusri, the embodiment of wisdom) and other Bodhisattvas, they have cultivated the holy path for countless eons before understanding Buddha-nature, how can Sravakas (Sravaka, disciples who hear the teachings) and Pratyekabuddhas (Pratyekabuddha, solitary realizers) know Buddha-nature? If sentient beings wish to fully understand Buddha-nature, they should wholeheartedly receive, uphold, read, recite, write, explain, make offerings, respect, and praise this Nirvana Sutra. When they see someone receiving, upholding, or even praising this sutra, they should provide them with good dwellings, clothing, food, bedding, and medicine, and also praise, bow to, and inquire after them. Good man, if someone has, in countless past eons, been close to and made offerings to countless Buddhas, and deeply planted good roots, only then can they hear the name of this sutra. Good man! Buddha-nature is inconceivable, the Three Jewels (Buddha, Dharma, Sangha) are also inconceivable, all sentient beings possess Buddha-nature but cannot know it, this is also inconceivable. The Tathagata's teachings of eternal, joyful, self, and pure (eternal, joyful, self, pure) are also inconceivable, and it is also inconceivable that all sentient beings can believe in this Great Nirvana Sutra.' Simhanada Bodhisattva (Simhanada Bodhisattva, the Bodhisattva of the Lion's Roar) said: 'World Honored One! As the Buddha has said, it is inconceivable that all sentient beings can believe in this Great Nirvana Sutra. World Honored One! Among this assembly, there are eighty-five billion people who do not generate faith in this sutra, therefore, those who can believe in this sutra are called inconceivable.'
不可思議。」
「善男子！如是諸人于未來世亦當定得信是經典，見於佛性，得阿耨多羅三藐三菩提。」◎
◎師子吼言：「世尊！云何不退菩薩自知決定有不退心？」
佛言：「善男子！菩薩摩訶薩當以苦行自試其心，日食一胡麻，經一七日，粳米、菉豆、麻子、粟𪎭及以白豆，亦復如是各一七日。食一麻時，作是思惟：『如是苦行，都無利益。無利益事，尚能為之，況有利益而當不作？于無利益心能堪忍不退不轉，是故定得阿耨多羅三藐三菩提。』如是等日修苦行時，一切皮肉消瘦、皺減，如斷生瓠，置之日中，其目欠陷，如井底星，肉盡肋出，如朽草屋，脊骨連現如重線磚，所坐之處如馬蹄跡。欲坐則伏，欲起則偃，雖受如是無利益苦，然不退于菩提之心。
「複次善男子！菩薩摩訶薩為破眾苦、施安樂故，乃至能捨內外財物及其身命，如棄芻草。若能不惜是身命者，如是菩薩自知必定有不退心，我定當得阿耨多羅三藐三菩提。
「複次菩薩為法因緣，剜身為燈，㲲纏皮肉，蘇油灌之，燒以為炷。菩薩爾時受是大苦，自呵其心而作是言：『如是苦者，于地獄苦，百千萬分未是一分。汝于無量百千劫中受大苦惱都無利益，汝若不能受是輕苦，云何而能于地獄中救苦眾生？』菩薩摩
【現代漢語翻譯】 現代漢語譯本 「不可思議。」 「善男子！像這樣的人在未來世也必定能確信這部經典，見到佛性，證得阿耨多羅三藐三菩提（無上正等正覺）。」 師子吼菩薩問道：「世尊！如何才能讓不退轉菩薩自己知道他已決定不會退轉呢？」 佛說：「善男子！菩薩摩訶薩應當用苦行來考驗自己的心。每天只吃一粒胡麻，持續七天；然後分別吃粳米、綠豆、麻子、小米和白豆，也各自持續七天。當吃一粒胡麻時，他會這樣思考：『像這樣的苦行，實際上沒有任何利益。對於沒有利益的事情，尚且能夠去做，更何況是有利益的事情，怎麼會不做呢？』對於沒有利益的事情，他的心都能忍受而不退轉，因此必定能證得阿耨多羅三藐三菩提（無上正等正覺）。當像這樣每天進行苦行時，全身的皮肉都會消瘦、皺縮，就像被切斷的葫蘆放在太陽下曬一樣；眼睛凹陷，像井底的星星；肉都消盡，肋骨突出，像朽爛的草屋；脊骨顯露，像重疊的磚塊；坐的地方像馬蹄的印跡。想坐下時就趴伏，想站起時就仰倒。雖然承受著這樣沒有利益的痛苦，但他的菩提之心卻不會退轉。 「再者，善男子！菩薩摩訶薩爲了破除眾生的痛苦、給予安樂，甚至能夠捨棄內外一切財物以及自己的生命，就像丟棄草芥一樣。如果能夠不吝惜自己的生命，這樣的菩薩就知道自己必定不會退轉，我必定能夠證得阿耨多羅三藐三菩提（無上正等正覺）。 「再者，菩薩爲了佛法，將身體剜開作為燈，用布纏裹皮肉，澆上酥油，點燃作為燈炷。菩薩那時承受著巨大的痛苦，呵責自己的心說：『這樣的痛苦，與地獄的痛苦相比，連百分之一、千分之一都不到。你在無量百千劫中受盡大苦，都沒有任何利益。你如果不能忍受這輕微的痛苦，又怎麼能在地獄中救度受苦的眾生呢？』菩薩摩訶薩
【English Translation】 English version 「Inconceivable.」 「Good man! Such people in the future will also surely believe in this scripture, see the Buddha-nature, and attain Anuttara-samyak-sambodhi (supreme perfect enlightenment).」 Simhanada Bodhisattva asked: 「World Honored One! How does a non-retrogressing Bodhisattva know for sure that he has a non-retrogressing mind?」 The Buddha said: 「Good man! A Bodhisattva Mahasattva should test his mind through ascetic practices. He should eat only one sesame seed a day for seven days; then he should eat rice, mung beans, hemp seeds, millet, and white beans, each for seven days. When eating one sesame seed, he should think: 『Such ascetic practices are actually of no benefit. If I can do things that are of no benefit, how much more should I do things that are beneficial?』 If his mind can endure and not regress or turn back from things that are of no benefit, then he will surely attain Anuttara-samyak-sambodhi (supreme perfect enlightenment). When he practices asceticism in this way every day, all his skin and flesh will become emaciated and wrinkled, like a cut gourd placed in the sun; his eyes will be sunken, like stars at the bottom of a well; his flesh will be gone, and his ribs will protrude, like a dilapidated grass hut; his spine will be visible, like stacked bricks; and the place where he sits will look like a horse's hoof print. When he wants to sit, he will fall down; when he wants to stand up, he will fall backward. Although he endures such useless suffering, his mind for Bodhi will not regress. 「Furthermore, good man! A Bodhisattva Mahasattva, in order to break the suffering of sentient beings and give them happiness, can even give up all his internal and external possessions and his own life, like discarding straw. If he can not cherish his own life, such a Bodhisattva knows that he will surely not regress, and that he will surely attain Anuttara-samyak-sambodhi (supreme perfect enlightenment). 「Furthermore, for the sake of the Dharma, a Bodhisattva cuts open his body to make a lamp, wraps his skin and flesh with cloth, pours in ghee, and burns it as a wick. At that time, the Bodhisattva endures great suffering, and scolds his own mind, saying: 『Such suffering is not even one-hundredth or one-thousandth of the suffering in hell. You have endured great suffering for countless kalpas without any benefit. If you cannot endure this slight suffering, how can you save suffering beings in hell?』 Bodhisattva Mahasattva
訶薩作是觀時，身不覺苦，其心不退不動不轉。菩薩爾時應深自知，我定當得阿耨多羅三藐三菩提。善男子！菩薩爾時具足煩惱未有斷者，為法因緣，能以頭目、髓腦、手足、血肉施於眾生，以釘釘身，投巖赴火。菩薩爾時雖受如是無量眾苦，若心不退不動不轉，菩薩當知我今定有不退之心，當得阿耨多羅三藐三菩提。
「善男子！菩薩摩訶薩為破一切眾生苦惱，愿作粗大畜生之身，以身血肉施於眾生，眾生取時復生憐愍，菩薩爾時閉氣不喘，示作死相，令彼取者不生殺害疑網之想。菩薩雖受畜生之身，終不造作畜生之業。何以故？善男子！菩薩既得不退心已，終不造作三惡道業。菩薩摩訶薩若未來世有微塵等惡業果報不定受者，以大願力為眾生故而悉受之。譬如病人，為鬼所著，藏隱身中，以咒力故，即時相現，或語或喜、或瞋或罵、或啼或哭。菩薩摩訶薩未來之世三惡道業亦復如是，菩薩摩訶薩受熊身時，常為眾生演說正法。或受迦賓阇羅鳥身，為諸眾生說正法。故受瞿陀身、鹿身、兔身、象身、羖羊身、獼猴、白鴿、金翅鳥、龍蛇之身，受如是等畜生身時，終不造作畜生惡業，常為其餘畜生、眾生，演說正法，令彼聞法速得轉離畜生身故。菩薩爾時雖受畜生身不作惡業，當知必定有不退心。
「菩
【現代漢語翻譯】 現代漢語譯本：當菩薩這樣觀察時，身體不覺得痛苦，他的心不退縮、不動搖、不改變。菩薩那時應當深深地自知，我必定會證得阿耨多羅三藐三菩提（無上正等正覺）。善男子！菩薩那時雖然煩惱具足，尚未斷除，但爲了佛法，能夠將頭目、骨髓、腦髓、手足、血肉佈施給眾生，用釘子釘身體，投身懸崖，跳入火中。菩薩那時雖然承受如此無量的痛苦，如果心不退縮、不動搖、不改變，菩薩應當知道自己現在必定有不退轉的心，將會證得阿耨多羅三藐三菩提。 善男子！菩薩摩訶薩（大菩薩）爲了破除一切眾生的苦惱，願意化作粗大的畜生之身，用自己的血肉佈施給眾生，當衆生取食時，菩薩反而生起憐憫之心。菩薩那時會閉氣不呼吸，示現死亡的樣子，讓那些取食者不產生殺害的疑慮。菩薩雖然受畜生之身，最終不會造作畜生的惡業。為什麼呢？善男子！菩薩既然得到了不退轉的心，最終不會造作三惡道的業。菩薩摩訶薩如果未來世有微塵般的惡業果報，不一定需要承受，但爲了眾生，會以大願力全部承受。譬如病人，被鬼附身，藏在身體里，因為咒語的力量，立即顯現出來，或者說話，或者高興，或者生氣，或者謾罵，或者啼哭。菩薩摩訶薩未來世的三惡道業也是如此，菩薩摩訶薩受熊身時，常常為眾生演說正法。或者受迦賓阇羅鳥（一種鳥）身，為眾生說正法。所以受瞿陀（蜥蜴）身、鹿身、兔身、象身、羖羊（公羊）身、獼猴、白鴿、金翅鳥（一種神鳥）、龍蛇之身，受這些畜生身時，最終不會造作畜生的惡業，常常為其他的畜生、眾生，演說正法，讓他們聽聞佛法后，迅速脫離畜生身。菩薩那時雖然受畜生身，但不造作惡業，應當知道他必定有不退轉的心。 善男子！菩薩摩訶薩
【English Translation】 English version: When the Bodhisattva makes this observation, the body does not feel pain, and his mind does not retreat, move, or change. At that time, the Bodhisattva should deeply know within himself, 'I will definitely attain Anuttara-samyak-sambodhi (supreme perfect enlightenment).' Good man! Although the Bodhisattva at that time is full of afflictions and has not yet eliminated them, for the sake of the Dharma, he can give his head, eyes, marrow, brain, hands, feet, blood, and flesh to sentient beings, nail his body, throw himself off cliffs, and jump into fire. Although the Bodhisattva endures such immeasurable suffering at that time, if his mind does not retreat, move, or change, the Bodhisattva should know that he now definitely has an unretreating mind and will attain Anuttara-samyak-sambodhi. Good man! The Bodhisattva Mahasattva (great Bodhisattva), in order to break the suffering of all sentient beings, is willing to transform into the body of a large, coarse animal, using his own flesh and blood to give to sentient beings. When sentient beings take it, the Bodhisattva instead generates compassion. At that time, the Bodhisattva will hold his breath and not breathe, showing the appearance of death, so that those who take it do not have doubts about killing. Although the Bodhisattva takes the body of an animal, he will ultimately not create the evil karma of an animal. Why? Good man! Since the Bodhisattva has attained an unretreating mind, he will ultimately not create the karma of the three evil paths. If the Bodhisattva Mahasattva has future evil karmic retributions as numerous as dust particles, which he does not necessarily need to endure, he will endure them all with great vows for the sake of sentient beings. For example, a sick person, possessed by a ghost, hidden in the body, because of the power of a mantra, immediately manifests, either speaking, or being happy, or angry, or scolding, or crying. The Bodhisattva Mahasattva's future karma of the three evil paths is also like this. When the Bodhisattva Mahasattva takes the body of a bear, he often expounds the correct Dharma for sentient beings. Or he takes the body of a Kapinjala bird (a type of bird), to speak the correct Dharma for sentient beings. Therefore, he takes the body of a Goth (lizard), a deer, a rabbit, an elephant, a ram, a monkey, a white pigeon, a Garuda (a mythical bird), a dragon, and a snake. When he takes these animal bodies, he will ultimately not create the evil karma of an animal, and he will often expound the correct Dharma for other animals and sentient beings, so that after hearing the Dharma, they can quickly escape the animal body. Although the Bodhisattva takes the body of an animal at that time, he does not create evil karma, and it should be known that he definitely has an unretreating mind. Good man! The Bodhisattva Mahasattva
薩摩訶薩于饑饉世見餓眾生，作龜魚身無量由延，復作是愿：『愿諸眾生取我肉時，隨取隨生，因食我肉離飢渴苦，一切悉發阿耨多羅三藐三菩提心。』菩薩發願：『若有因我離飢渴者，未來之世，速得遠離二十五有飢渴之患。』菩薩摩訶薩受如是苦，心不退者，當知必定得阿耨多羅三藐三菩提。
「複次菩薩于疾疫世見病苦者，作是思惟：『如藥樹王，若有病者，取根取莖、取枝取葉、取花取果、取皮取膚悉得愈病，愿我此身亦復如是，若有病者，聞聲、觸身、服食血肉乃至骨髓，病悉除愈；愿諸眾生食我肉時，不生噁心如食子肉；我治病已，常為說法，愿彼信受，思惟轉教。』複次善男子！菩薩具足煩惱雖受身苦，其心不退不動不轉，當知必定得不退心，成阿耨多羅三藐三菩提。
「複次善男子！若有眾生為鬼所病，菩薩見已即作是言：『愿作鬼身、大身、健身、多眷屬身，使彼聞見病得除愈。』菩薩摩訶薩為眾生故勤修苦行，雖有煩惱，不污其心。
「複次善男子！菩薩摩訶薩雖復修行六波羅蜜，亦不求於六波羅蜜果。修行無上六波羅蜜時，作是愿言：『我今以此六波羅蜜施一切眾生，一一眾生受我施已，悉令得成阿耨多羅三藐三菩提，我亦自為六波羅蜜勤修苦行、受諸苦惱，當受苦時，愿
【現代漢語翻譯】 現代漢語譯本：菩薩摩訶薩（偉大的菩薩）在饑荒的時代，看到飢餓的眾生，就化作巨大的龜魚之身，身軀綿延無量由旬（古印度長度單位），並且發願說：『愿一切眾生取食我肉時，隨取隨生，因食用我的肉而脫離飢渴之苦，一切眾生都能發起阿耨多羅三藐三菩提心（無上正等正覺之心）。』菩薩發願：『如果有人因為我而脫離飢渴，未來世中，就能迅速遠離二十五有（三界中的二十五種存在形式）的飢渴之患。』菩薩摩訶薩承受這樣的苦難，心不退轉，應當知道他必定能證得阿耨多羅三藐三菩提。 又，菩薩在瘟疫流行的時代，看到受病痛折磨的人，就思惟：『如同藥樹之王，如果有病的人，取其根、莖、枝、葉、花、果、皮、膚，都能治癒疾病，愿我的身體也像這樣，如果有病的人，聽到我的聲音、觸碰到我的身體、服食我的血肉乃至骨髓，疾病都能痊癒；愿一切眾生食用我的肉時，不生噁心，如同食用自己孩子的肉一樣；我治好他們的病後，常常為他們說法，愿他們信受，思考並轉告他人。』又，善男子！菩薩雖然具足煩惱，承受身體的痛苦，但他的心不退轉、不動搖、不改變，應當知道他必定能得到不退轉的心，成就阿耨多羅三藐三菩提。 又，善男子！如果有眾生被鬼所困擾，菩薩看到后就說：『愿我化作鬼身，巨大的身軀，強健的身軀，擁有眾多眷屬的身軀，使他們聽到或看到我，疾病就能痊癒。』菩薩摩訶薩爲了眾生而勤修苦行，雖然有煩惱，卻不污染他的心。 又，善男子！菩薩摩訶薩雖然修行六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），也不求六波羅蜜的果報。在修行無上六波羅蜜時，發願說：『我現在將這六波羅蜜施給一切眾生，每一個眾生接受我的佈施后，都能成就阿耨多羅三藐三菩提，我也爲了六波羅蜜而勤修苦行、承受各種苦惱，當承受苦難時，愿
【English Translation】 English version: The Bodhisattva Mahasattva (great Bodhisattva), in times of famine, seeing starving beings, would transform into a huge turtle or fish, its body stretching for immeasurable yojanas (an ancient Indian unit of distance), and make this vow: 『May all beings, when taking my flesh, find it constantly replenished, and through eating my flesh, be freed from the suffering of hunger and thirst, and may all beings awaken the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment).』 The Bodhisattva vows: 『If anyone is freed from hunger and thirst because of me, in future lives, may they quickly be freed from the suffering of hunger and thirst in the twenty-five realms of existence (the twenty-five forms of existence in the three realms).』 The Bodhisattva Mahasattva endures such suffering, and if their mind does not regress, it should be known that they will certainly attain Anuttara-samyak-sambodhi. Furthermore, the Bodhisattva, in times of plague, seeing those suffering from illness, would think: 『Like the king of medicinal trees, if those who are ill take its roots, stems, branches, leaves, flowers, fruits, bark, or skin, they can be cured of their diseases. May my body also be like this, so that if those who are ill hear my voice, touch my body, or consume my flesh and blood, even my marrow, their diseases will be cured; may all beings, when eating my flesh, not generate evil thoughts, as if eating the flesh of their own child; after I have cured their diseases, I will always teach them the Dharma, may they believe, contemplate, and pass it on to others.』 Furthermore, good man! Although the Bodhisattva is full of afflictions and endures physical suffering, their mind does not regress, waver, or change. It should be known that they will certainly attain a non-regressing mind and achieve Anuttara-samyak-sambodhi. Furthermore, good man! If there are beings afflicted by ghosts, the Bodhisattva, upon seeing this, would say: 『May I transform into a ghost, with a huge body, a strong body, and a body with many attendants, so that when they hear or see me, their diseases will be cured.』 The Bodhisattva Mahasattva diligently practices asceticism for the sake of beings, and although they have afflictions, they do not defile their mind. Furthermore, good man! Although the Bodhisattva Mahasattva practices the Six Paramitas (generosity, morality, patience, diligence, meditation, and wisdom), they do not seek the fruits of the Six Paramitas. When practicing the supreme Six Paramitas, they make this vow: 『I now give these Six Paramitas to all beings, and may each being, after receiving my giving, achieve Anuttara-samyak-sambodhi. I also diligently practice asceticism and endure various sufferings for the sake of the Six Paramitas. When enduring suffering, may』
我不退菩提之心。』善男子！菩薩摩訶薩作是愿時，是名不退菩提之相。
「複次善男子！菩薩摩訶薩不可思議。何以故？菩薩摩訶薩深知生死多諸罪過，觀大涅槃有大功德，為諸眾生處在生死、受種種苦，心無退轉，是名菩薩不可思議。複次善男子！菩薩摩訶薩無有因緣而生憐愍，實不受恩而常施恩，雖施於恩而不求報，是故複名不可思議。複次善男子！或有眾生為自利益修諸苦行，菩薩摩訶薩為利他故修行苦行，是名自利，是故複名不可思議。
「複次菩薩具足煩惱，為壞怨親所受諸苦，修平等心，是故複名不可思議。複次菩薩若見諸惡不善眾生，若訶責、若軟語、若驅擯、若舍之，有惡性者現為軟語，有憍慢者現為大慢，而其內心實無憍慢，是名菩薩方便不可思議。複次菩薩具足煩惱少財物時，而求者多，心不迮小，是名菩薩不可思議。複次菩薩于佛出時，知佛功德，為眾生故，于無佛處受邊地身，如盲如聾、如跛如躄，是名菩薩不可思議。複次菩薩深知眾生所有罪過，為度脫故常與共行，雖隨其意罪垢不污，是故複名不可思議。
「複次菩薩了了知見，無眾生相、無煩惱污、無修習道離煩惱者，雖為菩提無菩提行，亦無成就菩提行者，無有受苦及破苦者，而亦能為眾生壞苦行菩提行，是故
【現代漢語翻譯】 現代漢語譯本：'我不會退失追求菩提（覺悟）的心。' 善男子！菩薩摩訶薩（偉大的菩薩）發這樣的愿時，這被稱為不退菩提之相。 複次，善男子！菩薩摩訶薩是不可思議的。為什麼呢？菩薩摩訶薩深知生死輪迴中有諸多罪過，觀察到大涅槃（寂滅）有巨大的功德，爲了讓眾生脫離生死、擺脫種種痛苦，他們的心不會退轉，這被稱為菩薩的不可思議之處。複次，善男子！菩薩摩訶薩沒有因緣也會生起憐憫之心，實際上沒有接受恩惠卻常常施與恩惠，即使施與恩惠也不求回報，因此又被稱為不可思議。複次，善男子！有些人爲了自己的利益而修行各種苦行，菩薩摩訶薩爲了利益他人而修行苦行，這才是真正的自利，因此又被稱為不可思議。 複次，菩薩雖然有煩惱，但爲了消除怨恨和親近之人所受的痛苦，修習平等心，因此又被稱為不可思議。複次，菩薩如果看到作惡不善的眾生，有時會呵斥，有時會溫言勸導，有時會驅逐，有時會捨棄他們。對於惡性的人，會用溫和的語言對待；對於驕慢的人，會表現出更大的驕慢，但他們的內心實際上沒有驕慢，這被稱為菩薩方便的不可思議之處。複次，菩薩在有煩惱且缺少財物的時候，即使有很多求助者，內心也不會狹隘，這被稱為菩薩的不可思議之處。複次，菩薩在佛陀出現時，知道佛陀的功德，爲了眾生的緣故，在沒有佛陀的地方接受邊地之身，如同盲人、聾人、跛子、癱瘓之人，這被稱為菩薩的不可思議之處。複次，菩薩深知眾生所有的罪過，爲了度脫他們，常常與他們同行，雖然隨順他們的意願，但不會被罪垢所污染，因此又被稱為不可思議。 複次，菩薩清楚地知道，沒有眾生的相狀，沒有煩惱的污染，沒有通過修行道而脫離煩惱的人，雖然爲了菩提（覺悟）而行，但沒有菩提的行跡，也沒有成就菩提行的人，沒有承受痛苦和破除痛苦的人，但也能爲了眾生破除痛苦，修行菩提之行，因此又被稱為不可思議。
【English Translation】 English version: 'I will not retreat from the mind of Bodhi (enlightenment).' Good man! When a Bodhisattva Mahasattva (great Bodhisattva) makes this vow, it is called the sign of non-retreat from Bodhi. Furthermore, good man! A Bodhisattva Mahasattva is inconceivable. Why is that? A Bodhisattva Mahasattva deeply understands that there are many faults in the cycle of birth and death, observes that great Nirvana (extinction) has great merit, and for the sake of all sentient beings who are in birth and death and suffer all kinds of pain, their minds do not retreat. This is called the inconceivable nature of a Bodhisattva. Furthermore, good man! A Bodhisattva Mahasattva generates compassion without any cause, actually does not receive favors but constantly bestows favors, and even when bestowing favors, does not seek repayment. Therefore, they are also called inconceivable. Furthermore, good man! Some sentient beings practice various ascetic practices for their own benefit, while a Bodhisattva Mahasattva practices ascetic practices for the benefit of others. This is true self-benefit, and therefore they are also called inconceivable. Furthermore, a Bodhisattva, although possessing afflictions, cultivates equanimity in order to eliminate the suffering experienced by both enemies and loved ones. Therefore, they are also called inconceivable. Furthermore, if a Bodhisattva sees evil and unwholesome beings, they may sometimes rebuke them, sometimes speak gently, sometimes expel them, and sometimes abandon them. To those with evil natures, they appear gentle; to those who are arrogant, they appear even more arrogant, but in their hearts, they are truly without arrogance. This is called the inconceivable skillful means of a Bodhisattva. Furthermore, when a Bodhisattva has afflictions and lacks material possessions, even if there are many who seek help, their minds are not narrow. This is called the inconceivable nature of a Bodhisattva. Furthermore, when a Buddha appears, a Bodhisattva knows the merits of the Buddha, and for the sake of sentient beings, they accept a birth in a remote land where there is no Buddha, appearing as blind, deaf, lame, or crippled. This is called the inconceivable nature of a Bodhisattva. Furthermore, a Bodhisattva deeply understands all the faults of sentient beings, and in order to liberate them, they often walk with them. Although they follow their wishes, they are not defiled by their faults. Therefore, they are also called inconceivable. Furthermore, a Bodhisattva clearly knows that there is no such thing as the appearance of sentient beings, no defilement of afflictions, and no one who has left afflictions through the path of practice. Although they act for Bodhi (enlightenment), there is no trace of Bodhi, and there is no one who achieves the practice of Bodhi. There is no one who experiences suffering and no one who breaks suffering, yet they can break suffering and practice the path of Bodhi for the sake of sentient beings. Therefore, they are also called inconceivable.
複名不可思議。複次菩薩受後邊身，處兜率天，是亦名為不可思議。何以故？兜率陀天，欲界中勝，在下天者其心放逸，在上天者諸根闇鈍，是故名勝。修施修戒，得上下身；修施戒定，得兜率身。一切菩薩毀呰諸有、破壞諸有，終不造作兜率天業，受彼天身。何以故？菩薩若處其餘諸有，亦能教化成就眾生，實無慾心而生欲界，是故複名不可思議。菩薩摩訶薩生兜率天，有三事勝：一者命、二者色、三者名。菩薩摩訶薩實不求于命、色、名稱，雖無求心而所得勝。菩薩摩訶薩深樂涅槃，然有因緣亦勝，是故複名不可思議。菩薩摩訶薩如是三事雖勝諸天，而諸天等於菩薩所，終不生於瞋心、妒心、憍慢之心，常生喜心，菩薩于天亦不憍慢，是故複名不可思議。菩薩摩訶薩不造命業，而於彼天畢竟壽命，是名命勝。亦無色業，而妙色身光明遍滿，是名色勝。菩薩摩訶薩處彼天宮，不樂五欲，唯為法事，是故名稱充滿十方，是名名勝。是故複名不可思議。
「菩薩摩訶薩下兜率天，是時大地六種震動，是故複名不可思議。何以故？菩薩下時，欲色諸天悉來侍送，發大音聲讚歎菩薩，以口風氣故令地動。復有菩薩人中象王，人中象王名為龍王，龍王初入胎時，有諸龍王在此地下或怖、或喜，是故大地六種震動，是故復
【現代漢語翻譯】 現代漢語譯本：再說，菩薩的不可思議之處在於，他接受來世的身體，居住在兜率天（Tusita Heaven），這也是不可思議的。為什麼呢？因為兜率陀天（Tusita Heaven）是欲界（Kamadhatu）中最殊勝的地方，在下方的天界，眾生的心容易放縱，而在上方的天界，眾生的根器則遲鈍。因此，兜率天被稱為殊勝。通過修行佈施和持戒，可以獲得上下天界的身體；通過修行佈施、持戒和禪定，可以獲得兜率天的身體。一切菩薩都厭惡和破壞各種存在，他們最終不會造作導致投生兜率天的業，接受那裡的天身。為什麼呢？因為菩薩如果處在其他各種存在中，也能夠教化和成就眾生，他們實際上沒有慾望之心卻生於欲界，因此這又被稱為不可思議。菩薩摩訶薩（Bodhisattva-Mahasattva）生於兜率天，有三件事殊勝：一是壽命，二是容貌，三是名聲。菩薩摩訶薩實際上不追求壽命、容貌和名聲，雖然沒有追求之心，卻能獲得殊勝。菩薩摩訶薩深深地喜愛涅槃（Nirvana），然而因為因緣，他們也顯得殊勝，因此這又被稱為不可思議。菩薩摩訶薩在這三件事上雖然勝過諸天，但諸天對於菩薩，始終不會生起嗔恨心、嫉妒心和驕慢心，常常生起歡喜心。菩薩對於諸天也不會驕慢，因此這又被稱為不可思議。菩薩摩訶薩不造作壽命的業，卻在那天界擁有最終的壽命，這稱為壽命殊勝。他們也沒有造作容貌的業，卻擁有美妙的色身，光明遍滿，這稱為容貌殊勝。菩薩摩訶薩處在那天宮，不貪戀五欲，只爲了佛法之事，因此名聲充滿十方，這稱為名聲殊勝。因此這又被稱為不可思議。 菩薩摩訶薩從兜率天降生時，大地會發生六種震動，因此這又被稱為不可思議。為什麼呢？因為菩薩降生時，欲界和色界的諸天都會前來侍奉和送行，發出巨大的聲音讚歎菩薩，因為口中的風氣而使大地震動。還有菩薩是人中的象王，人中的象王被稱為龍王（Naga King），龍王初入胎時，有諸龍王在此地下或恐懼或歡喜，因此大地發生六種震動，因此這又被稱為不可思議。
【English Translation】 English version: Furthermore, the inconceivable aspect of a Bodhisattva is that after receiving a future body, they reside in Tusita Heaven, which is also considered inconceivable. Why is this so? Because Tusita Heaven is the most superior realm within the Desire Realm (Kamadhatu). In the lower heavens, beings' minds are easily unrestrained, while in the higher heavens, their faculties are dull. Therefore, Tusita is considered superior. By practicing giving and observing precepts, one can attain bodies in the upper and lower heavens; by practicing giving, precepts, and meditation, one can attain a body in Tusita. All Bodhisattvas despise and destroy all forms of existence, and they ultimately do not create the karma that leads to rebirth in Tusita, nor do they accept a heavenly body there. Why is this? Because if Bodhisattvas were in other forms of existence, they could still teach and guide beings to enlightenment. They have no desire, yet they are born in the Desire Realm, which is why this is considered inconceivable. When a Bodhisattva-Mahasattva is born in Tusita Heaven, three things are superior: first, lifespan; second, appearance; and third, reputation. Bodhisattva-Mahasattvas do not actually seek lifespan, appearance, or reputation, yet they attain superiority without seeking. Bodhisattva-Mahasattvas deeply love Nirvana, yet due to circumstances, they also appear superior, which is why this is considered inconceivable. Although Bodhisattva-Mahasattvas are superior to the gods in these three aspects, the gods never harbor anger, jealousy, or arrogance towards them. They always feel joy. Bodhisattvas are also not arrogant towards the gods, which is why this is considered inconceivable. Bodhisattva-Mahasattvas do not create the karma for lifespan, yet they have an ultimate lifespan in that heaven, which is called superiority in lifespan. They also do not create the karma for appearance, yet they have a beautiful body with radiant light, which is called superiority in appearance. Bodhisattva-Mahasattvas reside in that heavenly palace, not indulging in the five desires, but only for the sake of Dharma, and therefore their reputation fills the ten directions, which is called superiority in reputation. Therefore, this is considered inconceivable. When a Bodhisattva-Mahasattva descends from Tusita Heaven, the earth shakes in six ways, which is why this is considered inconceivable. Why is this? Because when a Bodhisattva descends, the gods of the Desire and Form Realms come to serve and escort them, making great sounds of praise for the Bodhisattva. The wind from their mouths causes the earth to shake. Furthermore, a Bodhisattva is the king of elephants among humans, and the king of elephants among humans is called a Naga King. When a Naga King first enters the womb, the Naga Kings beneath the earth are either fearful or joyful, and therefore the earth shakes in six ways, which is why this is considered inconceivable.
名不可思議。
「菩薩摩訶薩知入胎時、住時、出時、知父、知母，不凈不污，如帝釋髻青色寶珠，是故複名不可思議。
「善男子！大涅槃經亦復如是，不可思議。善男子！譬如大海，有八不思議。何等為八？一者漸漸轉深、二者深難得底、三者同一鹹味、四者潮不過限、五者有種種寶藏、六者大身眾生在中居住、七者不宿死屍、八者一切萬流大雨投之不增不減。善男子！漸漸轉深有三事。何等三？一者眾生福力、二者順風而行、三者河水入故，乃至不增不減亦各有三。
「是大涅槃微妙經典亦復如是，有八不思議：一者漸漸深。所謂優婆塞戒、沙彌戒、比丘戒、菩薩戒，須陀洹果、斯陀含果、阿那含果、阿羅漢果、辟支佛果、菩薩果、阿耨多羅三藐三菩提果，是涅槃經說如是等法，是名漸漸深，是故此經名漸漸深。
「二者深難得底。如來世尊不生不滅，不得阿耨多羅三藐三菩提，不轉法輪，不食不受，不行惠施，是故名為常樂我凈。一切眾生悉有佛性，佛性非色不離於色，非受想行識乃至不離於識，是常可見，了因非作因。須陀洹乃至辟支佛當得阿耨多羅三藐三菩提，亦無煩惱，亦無住處，雖無煩惱不名為常，是故名深。復有甚深，於是經中或時說我、或說無我，或時說常、或說無常
【現代漢語翻譯】 現代漢語譯本：
名號不可思議。 『菩薩摩訶薩（偉大的菩薩）知道入胎時、住胎時、出胎時，知道父親、母親，雖然不凈卻不被污染，如同帝釋（天帝）頭上的青色寶珠，因此又被稱為不可思議。』 『善男子！《大涅槃經》也是如此，不可思議。善男子！譬如大海，有八種不可思議之處。哪八種呢？一是逐漸加深，二是深不可測，三是味道相同都是鹹味，四是潮汐不會超過界限，五是有各種寶藏，六是有巨大身形的眾生居住其中，七是不留存死屍，八是一切河流和大雨注入其中也不會增加或減少。善男子！逐漸加深有三種原因。哪三種呢？一是眾生的福力，二是順風而行，三是河水注入的緣故，乃至不增加不減少也各有三種原因。』 『這部微妙的《大涅槃經》也是如此，有八種不可思議之處：一是逐漸深入。所謂優婆塞戒（在家男居士戒）、沙彌戒（沙彌的戒律）、比丘戒（比丘的戒律）、菩薩戒（菩薩的戒律），須陀洹果（預流果）、斯陀含果（一來果）、阿那含果（不還果）、阿羅漢果（無學果）、辟支佛果（緣覺果）、菩薩果（菩薩的果位）、阿耨多羅三藐三菩提果（無上正等正覺的果位），《涅槃經》宣說這些法，這叫做逐漸深入，因此這部經被稱為逐漸深入。』 『二是深不可測。如來世尊不生不滅，不證得阿耨多羅三藐三菩提，不轉法輪，不食不受，不行惠施，因此被稱為常樂我凈。一切眾生都有佛性，佛性非色但又不離於色，非受想行識乃至不離於識，這是常可見的，是了因而非作因。須陀洹乃至辟支佛將證得阿耨多羅三藐三菩提，也沒有煩惱，也沒有住處，雖然沒有煩惱卻不被稱為常，因此稱為深。還有更深的，在這部經中，有時說我，有時說無我，有時說常，有時說無常。』
【English Translation】 English version:
The name is inconceivable. 'Bodhisattva Mahasattvas (great Bodhisattvas) know the time of entering the womb, the time of dwelling in the womb, the time of exiting the womb, know the father, know the mother, are not defiled by impurity, like the blue jewel on the crown of Sakra (the king of gods), therefore they are also called inconceivable.' 'Good man! The Mahaparinirvana Sutra is also like this, inconceivable. Good man! It is like the great ocean, which has eight inconceivable aspects. What are the eight? First, it gradually deepens; second, it is difficult to reach the bottom; third, it has the same salty taste; fourth, the tides do not exceed their limits; fifth, it has various treasures; sixth, large beings dwell within it; seventh, it does not harbor corpses; eighth, all streams and heavy rains flow into it without increasing or decreasing its volume. Good man! The gradual deepening has three causes. What are the three? First, the merit of sentient beings; second, the following of the wind; third, the inflow of river water. Likewise, the non-increase and non-decrease also have three causes each.' 'This subtle Mahaparinirvana Sutra is also like this, having eight inconceivable aspects: first, it gradually deepens. These are the Upasaka precepts (layman's precepts), Sramanera precepts (novice monk's precepts), Bhikshu precepts (monk's precepts), Bodhisattva precepts (Bodhisattva's precepts), Srotapanna fruit (stream-enterer fruit), Sakadagami fruit (once-returner fruit), Anagami fruit (non-returner fruit), Arhat fruit (arahant fruit), Pratyekabuddha fruit (solitary buddha fruit), Bodhisattva fruit (Bodhisattva's fruit), Anuttara-samyak-sambodhi fruit (supreme perfect enlightenment fruit). The Nirvana Sutra speaks of these dharmas, which is called gradual deepening, therefore this sutra is called gradually deepening.' 'Second, it is difficult to reach the bottom. The Tathagata World-Honored One is neither born nor dies, does not attain Anuttara-samyak-sambodhi, does not turn the Dharma wheel, does not eat or receive, does not practice giving, therefore is called permanent, blissful, self, and pure. All sentient beings have Buddha-nature, which is not form but not separate from form, not feeling, perception, volition, consciousness, and not separate from consciousness. This is always visible, it is a cause of understanding, not a cause of creation. Srotapannas to Pratyekabuddhas will attain Anuttara-samyak-sambodhi, they also have no afflictions, and no dwelling place, although they have no afflictions, they are not called permanent, therefore it is called deep. There is also a deeper meaning, in this sutra, sometimes it speaks of self, sometimes it speaks of no-self, sometimes it speaks of permanence, sometimes it speaks of impermanence.'
，或時說凈、或說不凈，或時說樂、或時說苦，或時說空、或說不空，或說一切有、或說一切無，或說三乘、或說一乘，或說五陰即是佛性、金剛三昧及以中道、首楞嚴三昧、十二因緣、第一義空、慈悲平等，于諸眾生頂智信心，知諸根力，一切法中無掛礙智，雖有佛性不說決定，是故名深。
「三者一味。一切眾生同有佛性，皆同一乘、同一解脫、一因、一果、同一甘露，一切當得常樂我凈，是名一味。
「四者潮不過限。如是經中制諸比丘，不得受畜八不凈物。若我弟子有能受持讀誦書寫解說分別是大涅槃微妙經典，寧失身命終不犯之，是名潮不過限。
「五者有種種寶藏。是經即是無量寶藏。所言寶者，謂四念處、四正勤、四如意分、五根、五力、七覺分、八聖道分，嬰兒行、聖行、梵行、天行，諸善方便、眾生佛性、菩薩功德、如來功德、聲聞功德、緣覺功德、六波羅蜜、無量三昧、無量智慧，是名寶藏。
「六者大身眾生所居住處。大身眾生者謂佛菩薩，大智慧故名大眾生，大身故、大心故、大莊嚴故、大調伏故、大方便故、大說法故、大勢力故、大徒眾故、大神通故、大慈悲故、常不變故、一切眾生無掛礙故、容受一切諸眾生故，是名大身眾生所居之處。
「七者不宿死
【現代漢語翻譯】 現代漢語譯本：有時說清凈，有時說不清凈；有時說快樂，有時說痛苦；有時說空，有時說不空；有時說一切存在，有時說一切不存在；有時說三乘（聲聞乘、緣覺乘、菩薩乘），有時說一乘（佛乘）；有時說五陰（色、受、想、行、識）即是佛性，金剛三昧（一種堅固的禪定），以及中道（不偏於有無的真理），首楞嚴三昧（一種強大的禪定），十二因緣（佛教關於生命輪迴的理論），第一義空（最高的空性真理），慈悲平等，對於一切眾生頂級的智慧和信心，瞭解眾生的根器和能力，在一切法中沒有障礙的智慧，雖然有佛性，但不說它是絕對的，所以稱為深奧。 第二，一味。一切眾生都有佛性，都趨向同一乘（佛乘）、同一解脫、同一因、同一果、同一甘露（不死的滋味），一切都將獲得常樂我凈（永恒的快樂、真我、清凈），這稱為一味。 第三，潮不過限。像這部經中規定，所有比丘（佛教出家人）不得接受和持有八種不凈之物。如果我的弟子能夠受持、讀誦、書寫、解說這部偉大的涅槃微妙經典，寧可失去生命也絕不違犯，這稱為潮不過限。 第四，有種種寶藏。這部經就是無量的寶藏。所說的寶藏是指四念處（身、受、心、法四種觀照）、四正勤（已生惡令斷、未生惡令不生、已生善令增長、未生善令生）、四如意分（欲、勤、心、觀四種禪定）、五根（信、精進、念、定、慧）、五力（信力、精進力、念力、定力、慧力）、七覺分（擇法、精進、喜、輕安、念、定、舍）、八聖道分（正見、正思惟、正語、正業、正命、正精進、正念、正定），嬰兒行（初學者的修行）、聖行（聖者的修行）、梵行（清凈的修行）、天行（天人的修行），各種善巧方便、眾生佛性、菩薩功德、如來功德、聲聞功德、緣覺功德、六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）、無量三昧（禪定）、無量智慧，這稱為寶藏。 第五，是大身眾生所居住的地方。大身眾生指的是佛和菩薩，因為他們有大智慧所以稱為大眾生，因為他們有大身、大心、大莊嚴、大調伏、大方便、大說法、大勢力、大徒眾、大神通、大慈悲、常不變、對一切眾生沒有障礙、能夠容納一切眾生，所以稱為大身眾生所居住的地方。 第六，不宿死。
【English Translation】 English version: Sometimes it speaks of purity, sometimes of impurity; sometimes of happiness, sometimes of suffering; sometimes of emptiness, sometimes of non-emptiness; sometimes of all existence, sometimes of all non-existence; sometimes of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), sometimes of the One Vehicle (Buddhayāna); sometimes it says the Five Skandhas (form, feeling, perception, mental formations, consciousness) are the Buddha-nature, Vajrasamādhi (a firm meditation), as well as the Middle Way (the truth that is neither existence nor non-existence), Śūraṅgama Samādhi (a powerful meditation), the Twelve Nidānas (Buddhist theory of the cycle of life), the First Principle of Emptiness (the highest truth of emptiness), compassion and equality, the supreme wisdom and faith for all beings, understanding the faculties and abilities of beings, the wisdom without hindrance in all dharmas, although there is Buddha-nature, it is not said to be absolute, therefore it is called profound. Second, one taste. All beings have Buddha-nature, all are directed towards the same vehicle (Buddhayāna), the same liberation, the same cause, the same result, the same nectar (the taste of immortality), all will attain eternal happiness, true self, and purity, this is called one taste. Third, the tide does not exceed its limit. As it is prescribed in this sutra, all bhikṣus (Buddhist monks) must not receive or hold eight impure things. If my disciples can uphold, recite, write, and explain this great and subtle Nirvana sutra, they would rather lose their lives than violate it, this is called the tide does not exceed its limit. Fourth, there are various treasures. This sutra is an immeasurable treasure. The so-called treasures refer to the Four Foundations of Mindfulness (contemplation of body, feeling, mind, and dharmas), the Four Right Exertions (preventing evil from arising, abandoning evil that has arisen, causing good to arise, and increasing good that has arisen), the Four Bases of Power (desire, effort, mind, and investigation), the Five Roots (faith, effort, mindfulness, concentration, and wisdom), the Five Powers (power of faith, effort, mindfulness, concentration, and wisdom), the Seven Factors of Enlightenment (investigation of dharma, effort, joy, tranquility, mindfulness, concentration, and equanimity), the Eightfold Noble Path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration), the conduct of a beginner, the conduct of a saint, the conduct of purity, the conduct of a deva, various skillful means, the Buddha-nature of beings, the merits of Bodhisattvas, the merits of Tathāgatas, the merits of Śrāvakas, the merits of Pratyekabuddhas, the Six Pāramitās (generosity, morality, patience, effort, meditation, and wisdom), immeasurable samādhis (meditations), and immeasurable wisdom, this is called a treasure. Fifth, it is the place where great beings reside. Great beings refer to Buddhas and Bodhisattvas, because they have great wisdom they are called great beings, because they have great bodies, great minds, great adornments, great taming, great skillful means, great teachings, great power, great followers, great supernatural powers, great compassion, are constant and unchanging, have no hindrance to all beings, and can accommodate all beings, therefore it is called the place where great beings reside. Sixth, it does not harbor death.
尸。死屍者，謂一闡提、犯四重禁、五無間罪、誹謗方等，非法說法、法說非法，受畜八種不凈之物，佛物、僧物隨意而用，或於比丘、比丘尼所作非法事，是名死屍。是涅槃經離如是等，是故名為不宿死屍。
「八者不增不減。無邊際故、無始終故、非色故、非作故、常住故、不生滅故、一切眾生悉平等故、一切法性同一性故，是名無增減，是故此經如彼大海有八不思議。」◎
◎師子吼言：「世尊！若言如來不生不滅名為深者，一切眾生有四種生：卵生、胎生、濕生、化生，是四種生，人中具有。如施婆羅比丘、優婆施婆羅比丘、彌迦羅長者母、尼拘陀長者母、半阇羅長者母，各五百子同於卵生，當知人中則有卵生。濕生者如佛所說，我于往昔作菩薩時，作頂生王及手生王；如今所說，庵羅樹女、迦不多樹女，當知人中則有濕生。劫初之時，一切眾生皆悉化生。如來世尊得八自在，何因緣故不化生耶？」
佛言：「善男子！一切眾生四生所生，得聖法已，不得如本卵生、濕生。善男子！劫初眾生皆悉化生，當爾之時佛不出世。善男子！若有眾生遇病苦時，須醫須藥。劫初之時，眾生化生，雖有煩惱，其病未發，是故如來不出其世。劫初眾生身心非器，是故如來不出其世。善男子！如來世尊所有
【現代漢語翻譯】 現代漢語譯本 『尸』，指的是死屍。這裡所說的死屍，是指一闡提（斷絕善根的人）、犯了四重禁戒的人、犯了五無間罪的人、誹謗大乘經典的人，把不是佛法說成是佛法，把佛法說成不是佛法，接受和畜養八種不清凈的物品，隨意使用佛的財物和僧的財物，或者對比丘、比丘尼做出非法的事情。這些人被稱為死屍。《涅槃經》遠離了這些人，所以被稱為不留宿死屍。 『八者不增不減』。因為沒有邊際，沒有開始也沒有結束，不是物質，不是人為造作，是永恒存在的，不生不滅，一切眾生都是平等的，一切法的本性都是同一的，所以稱為不增不減。因此，這部經就像大海一樣，有八種不可思議的特性。 師子吼菩薩說：『世尊！如果說如來不生不滅是深奧的，那麼一切眾生有四種出生方式：卵生、胎生、濕生、化生。這四種出生方式，在人類中都有。比如施婆羅比丘、優婆施婆羅比丘、彌迦羅長者的母親、尼拘陀長者的母親、半阇羅長者的母親，她們各自的五百個孩子都是卵生，由此可知人類中有卵生。濕生，就像佛所說的，我過去做菩薩時，做過頂生王和手生王；現在所說的，庵羅樹女、迦不多樹女，由此可知人類中有濕生。在劫初的時候，一切眾生都是化生。如來世尊獲得了八種自在，為什麼不化生呢？』 佛說：『善男子！一切眾生通過四種方式出生，在獲得聖法之後，就不會像原來那樣卵生、濕生了。善男子！劫初的眾生都是化生，那個時候佛沒有出世。善男子！如果有眾生遇到疾病痛苦，就需要醫生和藥物。劫初的時候，眾生雖然有煩惱，但是疾病還沒有發作，所以如來沒有出世。劫初的眾生身心都不是法器，所以如來沒有出世。善男子！如來世尊所擁有的...
【English Translation】 English version 'Corpse' refers to a dead body. Here, a dead body refers to an icchantika (one who has severed their roots of goodness), one who has violated the four major precepts, one who has committed the five heinous offenses, one who slanders the Mahayana scriptures, one who claims what is not Dharma to be Dharma, and what is Dharma to be not Dharma, one who accepts and keeps eight kinds of impure things, one who uses the Buddha's and Sangha's property at will, or one who commits illegal acts against monks or nuns. These are called corpses. The Nirvana Sutra is free from such people, hence it is called not harboring corpses. 'The eighth is neither increase nor decrease.' Because it has no boundaries, no beginning and no end, it is not material, not man-made, it is eternally existent, neither born nor destroyed, all sentient beings are equal, and the nature of all dharmas is the same, hence it is called neither increase nor decrease. Therefore, this sutra is like the great ocean, having eight inconceivable characteristics. Lion's Roar Bodhisattva said: 'World Honored One! If it is said that the Tathagata's non-birth and non-death is profound, then all sentient beings have four kinds of birth: oviparous, viviparous, moisture-born, and metamorphic. These four kinds of birth exist among humans. For example, the monks Shivala and Upashivala, the mothers of the elders Mikala, Nigrodha, and Panjara, each had five hundred children who were born from eggs, thus it is known that there are oviparous births among humans. Moisture-born, as the Buddha said, when I was a Bodhisattva in the past, I was born as King Top-Born and King Hand-Born; as it is said now, the daughters of the Amra tree and the Kadamba tree, thus it is known that there are moisture-born births among humans. At the beginning of the kalpa, all sentient beings were metamorphic. The Tathagata, the World Honored One, has attained eight kinds of freedom, why not be born metamorphically?' The Buddha said: 'Good man! All sentient beings born through the four ways, after attaining the holy Dharma, will not be born oviparously or moisture-born as before. Good man! The sentient beings at the beginning of the kalpa were all metamorphic, and at that time the Buddha did not appear in the world. Good man! If sentient beings encounter the suffering of illness, they need doctors and medicine. At the beginning of the kalpa, although sentient beings had afflictions, their illnesses had not yet manifested, so the Tathagata did not appear in that world. The bodies and minds of the sentient beings at the beginning of the kalpa were not suitable vessels, so the Tathagata did not appear in that world. Good man! The Tathagata, the World Honored One, possesses...
事業勝諸眾生，所謂種姓、眷屬、父母。以殊勝故，凡所說法人皆信受，是故如來不受化生。善男子！一切眾生父作子業，子作父業。如來世尊若受化身則無父母，若無父母，云何能令一切眾生作諸善業？是故如來不受化身。善男子！佛正法中有二種護：一者內，二者外。內護者所謂戒禁，外護者族親眷屬。若佛如來受化身者，則無外護，是故如來不受化身。善男子！有人恃姓而生憍慢，如來為欲破如是慢故，生在貴姓，不受化身。善男子！如來世尊有真父母，父名凈飯，母名摩耶，而諸眾生猶言是幻，云何當受化生之身？若受化身，云何得有碎身舍利？如來為益眾生福德故，碎其身而令供養，是故如來不受化身。一切諸佛悉無化生，云何獨令我受化身？」
爾時師子吼菩薩合掌長跪，右膝著地，以偈贊佛：
「如來無量功德聚， 我今不能廣宣說， 今為眾生演一分， 唯愿哀愍聽我說。 眾生無明闇中行， 具受無邊百種苦， 世尊能令遠離之， 是故世稱為大悲。 眾生往返生死繩， 放逸迷荒無安樂， 如來能施眾安樂， 是故永斷生死繩。 佛能施眾安樂故， 自於己樂不貪樂， 為諸眾生修苦行， 是故世間興供養。 見他受苦身戰動， 處在地獄不覺痛，
【現代漢語翻譯】 現代漢語譯本 事業勝過所有眾生，例如種姓（出身）、眷屬（親屬）、父母。因為殊勝的緣故，凡是所說法，人們都信受，所以如來不受化生。善男子！一切眾生，父親做兒子的業，兒子做父親的業。如來世尊如果受化身，就沒有父母；如果沒有父母，又怎麼能讓一切眾生做各種善業呢？所以如來不受化身。善男子！佛的正法中有兩種護持：一是內在的，二是外在的。內在的護持是指戒律，外在的護持是指族親眷屬。如果佛如來受化身，就沒有外在的護持，所以如來不受化身。善男子！有人仗恃自己的姓氏而生驕慢，如來爲了破除這種驕慢，出生在貴族，而不受化身。善男子！如來世尊有真實的父母，父親名叫凈飯（Suddhodana），母親名叫摩耶（Maya），而眾生還說這是幻化，怎麼能接受化生之身呢？如果接受化身，怎麼會有碎身舍利（sarira）呢？如來爲了增益眾生的福德，粉碎自己的身體而讓眾生供養，所以如來不受化身。一切諸佛都沒有化生，為什麼唯獨讓我受化身呢？」 當時，師子吼菩薩（Simhanada Bodhisattva）合掌長跪，右膝著地，用偈頌讚嘆佛： 『如來無量功德聚集，我今天不能廣為宣說，現在為眾生演說一部分，唯愿您哀憐聽我說。 眾生在無明的黑暗中行走，承受著無邊無際的各種痛苦，世尊能夠讓他們遠離這些痛苦，所以世間稱您為大悲。 眾生在生死輪迴的繩索中往返，放縱迷亂而沒有安樂，如來能夠給予眾生安樂，所以永遠斬斷生死輪迴的繩索。 佛能夠給予眾生安樂，自己對於自身的安樂不貪戀，爲了眾生而修行苦行，所以世間興起對您的供養。 看到他人受苦身體戰慄，即使身處地獄也不覺得痛苦，
【English Translation】 English version The deeds surpass all beings, such as lineage (gotra), retinue (parivara), and parents. Because of this superiority, all that is preached is believed and accepted by people, therefore the Tathagata does not accept transformation birth. Good man! All beings, fathers do the deeds of sons, and sons do the deeds of fathers. If the Tathagata, the World Honored One, were to accept a transformation body, he would have no parents; if he had no parents, how could he enable all beings to perform good deeds? Therefore, the Tathagata does not accept transformation birth. Good man! In the Buddha's true Dharma, there are two kinds of protection: one internal and one external. Internal protection refers to precepts and prohibitions, while external protection refers to family and relatives. If the Buddha Tathagata were to accept a transformation body, he would have no external protection, therefore the Tathagata does not accept transformation birth. Good man! Some people rely on their lineage and become arrogant. The Tathagata, in order to break this arrogance, was born into a noble family and did not accept transformation birth. Good man! The Tathagata, the World Honored One, has real parents, his father is named Suddhodana, and his mother is named Maya, yet beings still say this is an illusion, how can he accept a transformation body? If he were to accept a transformation body, how could there be fragmented relics (sarira)? The Tathagata, in order to increase the merit of beings, shattered his body and allowed beings to make offerings, therefore the Tathagata does not accept transformation birth. All Buddhas do not have transformation birth, why should I alone accept transformation birth?' At that time, Simhanada Bodhisattva, with palms joined, knelt down with his right knee on the ground, and praised the Buddha with verses: 'The Tathagata has an immeasurable accumulation of merits, I cannot fully proclaim them today, now I will explain a portion for the sake of beings, may you have compassion and listen to me. Beings walk in the darkness of ignorance, enduring boundless kinds of suffering, the World Honored One is able to lead them away from these sufferings, therefore the world calls you the Great Compassionate One. Beings go back and forth on the rope of samsara, indulging in confusion without peace and happiness, the Tathagata is able to give beings peace and happiness, therefore he forever cuts the rope of samsara. Because the Buddha is able to give beings peace and happiness, he does not crave his own happiness, he practices asceticism for the sake of beings, therefore the world offers you worship. Seeing others suffer, his body trembles, even when in hell, he does not feel pain,
為諸眾生受大苦， 是故無勝無有量。 如來為眾修苦行， 成就具足滿六度， 心處邪風不傾動， 是故能勝世大士。 眾生常欲得安樂， 而不知修安樂因， 如來能教令修習， 猶如慈父愛一子。 佛見眾生煩惱患， 心苦如母念病子， 常思離病諸方便， 是故此身繫屬他。 一切眾生行諸苦， 其心顛倒以為樂， 如來演說真苦樂， 是故稱號為大悲。 世間皆處無明𣫘， 無有智嘴能破之， 如來智嘴能啄壞， 是故名為最大子。 不為三世所攝持， 無有名字及假號， 覺知涅槃甚深義， 是故稱佛為大覺。 有河洄澓沒眾生， 無明所盲不知出， 如來自渡能渡彼， 是故稱佛大船師。 能知一切諸因果， 亦復通達盡滅道， 常施眾生病苦藥， 是故世稱大醫王。 外道邪見說苦行， 因是能得無上樂， 如來演說真樂行， 能令眾生受快樂。 如來世尊破邪道， 開示眾生正真路， 行是道者得安樂， 是故稱佛為導師。 非自非他之所作， 亦非共作無因作， 如來所說苦受事， 勝於一切諸外道。 成就具足戒定慧， 亦以此法教眾生， 以法施時無妒吝， 是故稱佛無緣悲。
【現代漢語翻譯】 現代漢語譯本 爲了所有眾生承受巨大的痛苦，所以（佛陀的功德）是無與倫比、無法衡量的。 如來爲了眾生修行苦行，成就了圓滿的六度（佈施、持戒、忍辱、精進、禪定、智慧）， 內心處於邪惡的風暴中也不動搖，因此能夠戰勝世間的大士。 眾生總是想要得到安樂，卻不知道修習安樂的原因， 如來能夠教導他們修習，就像慈愛的父親愛著唯一的孩子一樣。 佛陀看到眾生被煩惱所困擾，內心痛苦就像母親惦念著生病的孩子， 常常想著讓他們脫離病痛的各種方法，因此將此身奉獻給眾生。 一切眾生都在經歷各種痛苦，他們的心顛倒錯亂地把痛苦當成快樂， 如來闡述真正的苦與樂，因此被稱為大悲（具有偉大慈悲的人）。 世間都處於無明的黑暗中，沒有智慧的利嘴能夠破除它， 如來的智慧利嘴能夠啄破它，因此被稱為最偉大的兒子。 不被過去、現在、未來三世所束縛，沒有名字和虛假的稱謂， 覺悟到涅槃（寂滅）甚深的含義，因此稱佛為大覺（偉大的覺悟者）。 有一條河流回旋翻滾，淹沒了眾生，被無明矇蔽而不知道如何脫離， 如來自己渡過河流，也能幫助他人渡過，因此稱佛為大船師（偉大的擺渡人）。 能夠知道一切的因果，也通達了滅盡煩惱的道路， 常常施予眾生治療病苦的藥物，因此世間稱佛為大醫王（偉大的醫生）。 外道邪見說苦行，認為通過苦行能夠得到無上的快樂， 如來闡述真正的快樂修行，能夠讓眾生獲得快樂。 如來世尊破除了邪道，為眾生開示了正真之路， 行走在這條道路上的人能夠得到安樂，因此稱佛為導師（偉大的引導者）。 不是自己所作，也不是他人所作，也不是共同所作，也不是無因而作， 如來所說的苦受之事，勝過一切外道。 成就了圓滿的戒、定、慧，也用這些法教導眾生， 在施予佛法時沒有嫉妒和吝嗇，因此稱佛為無緣悲（無條件的慈悲）。
【English Translation】 English version For the sake of all beings enduring great suffering, therefore (the Buddha's merits) are unsurpassed and immeasurable. The Tathagata practiced asceticism for the sake of beings, accomplishing the complete six paramitas (generosity, morality, patience, diligence, meditation, wisdom), His mind does not waver even in the midst of evil storms, therefore he is able to overcome the great beings of the world. Beings always desire to obtain peace and happiness, yet they do not know how to cultivate the causes of peace and happiness, The Tathagata is able to teach them to cultivate, just like a loving father loves his only child. The Buddha sees beings afflicted by afflictions, their hearts suffering like a mother thinking of her sick child, He constantly thinks of all the ways to help them escape from illness, therefore he dedicates this body to beings. All beings are experiencing various sufferings, their minds are confused and they mistake suffering for happiness, The Tathagata explains the true nature of suffering and happiness, therefore he is called Mahakaruna (one with great compassion). The world is in the darkness of ignorance, there is no sharp beak of wisdom that can break it, The Tathagata's sharp beak of wisdom can break it, therefore he is called the greatest son. He is not bound by the three times of past, present, and future, he has no name or false title, He has awakened to the profound meaning of Nirvana (extinction), therefore the Buddha is called Mahabodhi (the great awakened one). There is a river swirling and engulfing beings, blinded by ignorance and not knowing how to escape, The Tathagata himself crosses the river and can also help others cross, therefore the Buddha is called the great ferryman. He is able to know all causes and effects, and also understands the path to the extinction of afflictions, He constantly gives beings medicine to cure their suffering, therefore the world calls the Buddha the great physician. Heretics with wrong views speak of asceticism, believing that through asceticism one can obtain supreme happiness, The Tathagata explains the true practice of happiness, which can enable beings to receive happiness. The Tathagata, the World Honored One, has broken through the heretical paths, and has shown beings the true path, Those who walk on this path can obtain peace and happiness, therefore the Buddha is called the guide. It is not self-made, nor is it made by others, nor is it made jointly, nor is it made without cause, The suffering that the Tathagata speaks of surpasses all heretics. He has accomplished the complete precepts, meditation, and wisdom, and also uses these teachings to teach beings, When giving the Dharma, he has no jealousy or stinginess, therefore the Buddha is called unconditional compassion.
無所造作無因緣， 獲得無因無果報， 是故一切諸智者， 稱說如來不求報。 常共世間放逸行， 而身不為放逸污， 是故名為不思議， 世間八法不能污。 如來世尊無怨親， 是故其心常平等， 我師子吼贊大悲， 能吼無量師子吼。」◎
大般涅槃經卷第三十二 大正藏第 12 冊 No. 0374 大般涅槃經
大般涅槃經卷第三十三
北涼天竺三藏曇無讖譯
◎迦葉菩薩品第十二之一
迦葉菩薩白佛言：「世尊！如來憐愍一切眾生，不調能調，不凈能凈，無歸依者能作歸依，未解脫者能令解脫，得八自在，為大醫師，作大藥王。善星比丘是佛菩薩時子，出家之後，受持讀誦、分別解說十二部經，壞欲界結，獲得四禪。云何如來記說善星，是一闡提，廝下之人，地獄劫住，不可治人？如來何故不先為其演說正法，后為菩薩？如來世尊若不能救善星比丘，云何得名有大慈愍、有大方便？」
佛言：「善男子！譬如父母，唯有三子。其一子者有信順心，恭敬父母，利根智慧，於世間事能速了知。其第二子不敬父母，無信順心，利根智慧，於世間事能速了知。其第三子不敬父母，無信順心，鈍根無智。父母若欲教告之時，應先教誰？先
【現代漢語翻譯】 現代漢語譯本 不造作，不依賴因緣，獲得無因無果的報應。 因此，一切有智慧的人都說，如來不求回報。 雖然常常與世俗之人一樣放縱行為，但自身卻不被放縱所污染。 因此被稱為不可思議，世間的八種法則都不能玷污他。 如來世尊沒有怨恨和親近之分，所以他的心總是平等。 我如獅子吼般讚歎他的大悲，能發出無量的獅子吼。
《大般涅槃經》卷第三十二 大正藏第 12 冊 No. 0374 《大般涅槃經》
《大般涅槃經》卷第三十三
北涼天竺三藏曇無讖譯
◎迦葉菩薩品第十二之一
迦葉菩薩（Kasyapa Bodhisattva）對佛說：『世尊！如來憐憫一切眾生，能調伏不調伏的，能凈化不凈的，能為無依無靠者提供依靠，能使未解脫者得到解脫，獲得八種自在，是大醫師，是大藥王。善星比丘（Sunaksatra Bhiksu）是佛菩薩時的兒子，出家之後，受持、讀誦、分別解說十二部經，破除了欲界的束縛，獲得了四禪。為什麼如來說善星是一闡提（icchantika，斷善根的人），是卑賤之人，要在地獄中住劫，是不可救治的人？如來為什麼不先為他演說正法，然後再讓他成為菩薩？如來世尊如果不能救度善星比丘，怎麼能被稱為有大慈悲、有大方便呢？』
佛說：『善男子！譬如父母，只有三個兒子。其中一個兒子有信心和順從之心，恭敬父母，根性敏銳，有智慧，能很快了解世間的事情。第二個兒子不尊敬父母，沒有信心和順從之心，但根性敏銳，有智慧，能很快了解世間的事情。第三個兒子不尊敬父母，沒有信心和順從之心，根性遲鈍，沒有智慧。父母如果想要教導他們，應該先教導誰？先教導
【English Translation】 English version Without creation, without dependence on causes and conditions, one obtains retribution without cause and without effect. Therefore, all wise ones say that the Tathagata does not seek reward. Although constantly engaging in worldly indulgence, the body is not defiled by indulgence. Therefore, it is called inconceivable; the eight worldly dharmas cannot defile it. The Tathagata, the World Honored One, has no enmity or affection, so his mind is always equal. I roar like a lion, praising his great compassion, capable of roaring countless lion's roars.
The Mahāparinirvāṇa Sūtra, Volume 32 Taisho Tripitaka Volume 12, No. 0374, The Mahāparinirvāṇa Sūtra
The Mahāparinirvāṇa Sūtra, Volume 33
Translated by Tripitaka Master Dharmaraksha of Northern Liang
◎Chapter Twelve, Part One: Kasyapa Bodhisattva
Kasyapa Bodhisattva (Kasyapa Bodhisattva) said to the Buddha: 'World Honored One! The Tathagata has compassion for all sentient beings, able to tame the untamed, purify the impure, provide refuge for the refuge-less, liberate the unliberated, attain the eight freedoms, is a great physician, and a great king of medicine. Bhiksu Sunaksatra (Sunaksatra Bhiksu) was the son of the Buddha when he was a Bodhisattva. After leaving home, he upheld, recited, distinguished, and explained the twelve divisions of scriptures, broke the bonds of the desire realm, and attained the four dhyanas. Why does the Tathagata say that Sunaksatra is an icchantika (icchantika, one who has severed their roots of goodness), a lowly person, who will dwell in hell for kalpas, and is incurable? Why did the Tathagata not first expound the true Dharma for him, and then make him a Bodhisattva? If the Tathagata, the World Honored One, cannot save Bhiksu Sunaksatra, how can he be called one with great compassion and great skillful means?'
The Buddha said: 'Good man! It is like parents who have only three sons. One of the sons has faith and obedience, respects his parents, has sharp faculties, and is wise, able to quickly understand worldly matters. The second son does not respect his parents, has no faith or obedience, but has sharp faculties and is wise, able to quickly understand worldly matters. The third son does not respect his parents, has no faith or obedience, has dull faculties, and is not wise. If the parents want to teach them, who should they teach first? They should first teach
親愛誰？當先教誰知世間事？」迦葉菩薩白佛言：「世尊！應先教授有信順心，恭敬父母，利根智慧知世事者；其次第二乃及第三，而彼二子，雖無信心、恭敬之心，為愍念故，次復教之。」
「善男子！如來亦爾。其三子者，初喻菩薩、中喻聲聞、后喻一闡提。如十二部經修多羅中微細之義，我先已為諸菩薩說；淺近之義為聲聞說；世間之義為一闡提、五逆罪說，現在世中雖無利益，以憐愍故，為生後世諸善種子。善男子！如三種田，一者渠流便易，無諸沙𪉖、瓦石棘刺，種一得百。二者雖無沙𪉖、瓦石棘刺，渠流險難，收實減半。三者渠流險難，多諸沙𪉖、瓦石棘刺，種一得一，為槁草故。善男子！農夫春月，先種何田？」
「世尊！先種初田，次第二田，后及第三。」
「初喻菩薩，次喻聲聞，后喻一闡提。善男子！譬如三罌，一者完、二者漏、三者破，若欲盛置乳酪、水、蘇，先用何者？」
「世尊！應用完者，次用漏者，后及破者。」
「其完凈者，喻菩薩、僧，漏喻聲聞，破喻一闡提。善男子！如三病人俱至醫所，一者易治、二者難治、三者不可治。善男子！醫若治者，當先治誰？」
「世尊！應先治易，次及第二，后及第三。何以故？為親屬故。」
「其
【現代漢語翻譯】 現代漢語譯本：'親愛的，應該先教導誰，讓他們瞭解世間的事情呢？' 迦葉菩薩（Kasyapa Bodhisattva）對佛說：'世尊！應該先教導那些有信心、順從之心，恭敬父母，有敏銳智慧，能夠了解世間事的人；其次再教導第二類人，然後是第三類人。至於那兩個孩子，雖然他們沒有信心和恭敬之心，但爲了憐憫他們，也應該依次教導他們。' '善男子！如來也是如此。這三個孩子，第一個比喻菩薩（Bodhisattva），第二個比喻聲聞（Sravaka），第三個比喻一闡提（Icchantika）。就像十二部經（Dvadasanga-buddhavacana）修多羅（Sutra）中那些微妙的道理，我先為諸菩薩宣說；淺顯的道理為聲聞宣說；世間的道理為一闡提和犯五逆罪（Pancanantarya）的人宣說。雖然他們在今生可能沒有利益，但因為憐憫他們，為的是在來世種下善的種子。善男子！就像三種田地，第一種田地，水渠暢通，沒有沙礫、瓦片、荊棘，種一得百；第二種田地，雖然沒有沙礫、瓦片、荊棘，但水渠險峻難行，收成減半；第三種田地，水渠險峻難行，有很多沙礫、瓦片、荊棘，種一得一，只是爲了長出枯草。善男子！農夫在春天，會先種哪種田地呢？' '世尊！先種第一種田地，其次是第二種田地，最後是第三種田地。' '第一種田地比喻菩薩，第二種田地比喻聲聞，第三種田地比喻一闡提。善男子！譬如三個瓶子，第一個是完好的，第二個是漏的，第三個是破的，如果想要盛放乳酪、水、酥油，會先用哪個呢？' '世尊！應該先用完好的，其次用漏的，最後用破的。' '那完好乾凈的，比喻菩薩和僧眾（Sangha），漏的，比喻聲聞，破的，比喻一闡提。善男子！譬如三個病人一起來到醫生那裡，第一個容易治療，第二個難以治療，第三個無法治療。善男子！如果醫生要治療，應該先治療誰呢？' '世尊！應該先治療容易治療的，其次是第二種，最後是第三種。為什麼呢？因為他們是親屬。' '那容易治療的，比喻菩薩，難以治療的，比喻聲聞，無法治療的，比喻一闡提。善男子！如來也是如此，先為菩薩說微妙的道理，其次為聲聞說淺顯的道理，最後為一闡提說世間的道理。'
【English Translation】 English version: 'Dear one, whom should we teach first to understand the affairs of the world?' Kasyapa Bodhisattva said to the Buddha, 'World Honored One! We should first teach those who have faith and obedient hearts, respect their parents, possess sharp wisdom, and understand worldly matters; then secondly, we teach the second group, and then the third. As for those two children, although they lack faith and respect, out of compassion, we should teach them in turn.' 'Good man! The Tathagata is also like this. Of these three children, the first is a metaphor for a Bodhisattva, the second for a Sravaka, and the third for an Icchantika. Like the subtle meanings in the Sutras of the twelve divisions of scriptures (Dvadasanga-buddhavacana), I first explain them to the Bodhisattvas; the shallow meanings I explain to the Sravakas; and the worldly meanings I explain to the Icchantikas and those who commit the five heinous crimes (Pancanantarya). Although they may not benefit in this life, out of compassion, it is to plant seeds of goodness for future lives. Good man! Like three fields, the first has easy flowing irrigation, without sand, gravel, or thorns, and yields a hundredfold from one seed; the second, although without sand, gravel, or thorns, has difficult irrigation, and yields half the harvest; the third has difficult irrigation, with much sand, gravel, and thorns, yielding one from one seed, only for withered grass. Good man! In spring, which field does a farmer plant first?' 'World Honored One! He plants the first field first, then the second, and lastly the third.' 'The first field is a metaphor for a Bodhisattva, the second for a Sravaka, and the third for an Icchantika. Good man! Imagine three jars, one is whole, the second is leaking, and the third is broken. If you want to store milk, cheese, water, or ghee, which would you use first?' 'World Honored One! We should use the whole one first, then the leaking one, and lastly the broken one.' 'The whole and clean one is a metaphor for Bodhisattvas and the Sangha, the leaking one is a metaphor for Sravakas, and the broken one is a metaphor for Icchantikas. Good man! Imagine three patients who come to a doctor, one is easy to treat, the second is difficult to treat, and the third is impossible to treat. Good man! If the doctor is to treat them, whom should he treat first?' 'World Honored One! He should treat the easy one first, then the second, and lastly the third. Why? Because they are relatives.' 'The easy to treat is a metaphor for Bodhisattvas, the difficult to treat is a metaphor for Sravakas, and the impossible to treat is a metaphor for Icchantikas. Good man! The Tathagata is also like this, first speaking the subtle meanings for Bodhisattvas, then the shallow meanings for Sravakas, and lastly the worldly meanings for Icchantikas.'
易治者喻菩薩僧；其難治者喻聲聞僧；不可治者喻一闡提，現在世中雖無善果，以憐愍故，為種後世諸善子故。善男子！譬如大王，有三種馬。一者調壯、大力，二者不調、齒壯大力，三者不調、羸老無力。王若乘者當先乘誰？」
「世尊！應當先乘調壯大力，次用第二，後用第三。」
「善男子！調壯大力喻菩薩僧；其第二者喻聲聞僧；其第三者喻一闡提，現在世中雖無利益，以憐愍故為種後世諸善種子。善男子！如大施時有三人來，一者貴族聰明持戒，二者中姓鈍根持戒，三者下姓鈍根毀戒。善男子！是大施主，應先施誰？」
「世尊！應先施於貴姓之子利根持戒，次及第二，后及第三。」
「其第一者喻菩薩僧，其第二者喻聲聞僧，其第三者喻一闡提。善男子！如大師子殺香象時，皆盡其力，殺兔亦爾，不生輕想。諸佛如來亦復如是，為諸菩薩及一闡提，演說法時，功用無二。善男子！我於一時住王舍城，善星比丘為我給使。我于初夜，為天帝釋演說法要。弟子法應后師眠臥，爾時善星以我久坐心生惡念。時王舍城小男、小女若啼不止，父母則語：『汝若不止，當將汝付薄拘羅鬼。』爾時善星反被拘執，而語我言：『速入禪室，薄拘羅來。』我言：『癡人，汝常不聞如來世尊無所畏耶
【現代漢語翻譯】 現代漢語譯本： 『容易調伏的，比喻菩薩僧；難以調伏的，比喻聲聞僧；不可調伏的，比喻一闡提（斷絕善根的人），他們現在世雖然沒有善果，但因為憐憫的緣故，為他們種下後世的各種善種子。善男子！譬如大王，有三種馬。第一種是調馴健壯、力大無比的，第二種是不調馴但牙齒健壯、力大無比的，第三種是不調馴、瘦弱衰老無力的。大王如果騎馬，應當先騎哪一種呢？』 『世尊！應當先騎調馴健壯、力大無比的，其次用第二種，最後用第三種。』 『善男子！調馴健壯、力大無比的馬比喻菩薩僧；第二種馬比喻聲聞僧；第三種馬比喻一闡提，他們現在世雖然沒有利益，但因為憐憫的緣故，為他們種下後世的各種善種子。善男子！比如大布施的時候有三個人來，第一個是貴族出身、聰明持戒的，第二個是中等姓氏、根性遲鈍但持戒的，第三個是下等姓氏、根性遲鈍且毀犯戒律的。善男子！大施主應當先佈施給誰呢？』 『世尊！應當先佈施給貴族出身、根性敏利且持戒的人，其次給第二種人，最後給第三種人。』 『第一種人比喻菩薩僧，第二種人比喻聲聞僧，第三種人比喻一闡提。善男子！比如大師子在殺死香象的時候，會用盡全力，殺死兔子也是這樣，不會產生輕視的想法。諸佛如來也是這樣，為菩薩和一闡提演說佛法的時候，所用的功用沒有差別。善男子！我曾經住在王舍城的時候，善星比丘（佛陀的侍者）為我服務。我在初夜時，為天帝釋（忉利天之主）演說佛法要義。按照弟子的規矩，應該在師父之後睡覺，當時善星因為我久坐而心生惡念。當時王舍城的小男孩、小女孩如果哭鬧不止，父母就會說：『你如果再哭，就把你交給薄拘羅鬼（一種鬼的名字）。』當時善星反而被恐懼所控制，對我說：『快進禪室，薄拘羅來了。』我說：『癡人，你難道沒聽說過如來世尊是無所畏懼的嗎？』
【English Translation】 English version: 'Those who are easy to tame are like the Bodhisattva Sangha; those who are difficult to tame are like the Sravaka Sangha; those who cannot be tamed are like the Icchantikas (those who have severed their roots of goodness), who, though they have no good results in this present life, are, out of compassion, planted with various good seeds for future lives. Good man! Suppose a great king has three kinds of horses. The first is trained, strong, and powerful; the second is untrained, but has strong teeth and is powerful; the third is untrained, weak, and old. If the king were to ride, which one should he ride first?' 'World Honored One! He should first ride the trained, strong, and powerful one, then the second, and lastly the third.' 'Good man! The trained, strong, and powerful horse is like the Bodhisattva Sangha; the second horse is like the Sravaka Sangha; the third horse is like the Icchantikas, who, though they have no benefit in this present life, are, out of compassion, planted with various good seeds for future lives. Good man! Suppose at the time of a great offering, three people come: the first is of noble birth, intelligent, and keeps the precepts; the second is of middle class, dull-witted, but keeps the precepts; the third is of low birth, dull-witted, and breaks the precepts. Good man! To whom should the great benefactor give first?' 'World Honored One! He should first give to the son of noble birth, who is sharp-witted and keeps the precepts, then to the second, and lastly to the third.' 'The first is like the Bodhisattva Sangha, the second is like the Sravaka Sangha, and the third is like the Icchantikas. Good man! Just as a great lion uses all its strength when killing a fragrant elephant, so too when killing a rabbit, it does not have any thought of contempt. The Tathagatas (Buddhas) are also like this; when they expound the Dharma for the Bodhisattvas and the Icchantikas, the effort is the same. Good man! Once, when I was staying in Rajagrha (the capital of Magadha), the Bhiksu Sunaksatra (Buddha's attendant) was serving me. In the first watch of the night, I was expounding the essential Dharma for Sakra (the lord of the Trayastrimsa heaven). According to the rules for disciples, one should sleep after the teacher, but at that time, Sunaksatra had evil thoughts because I had been sitting for a long time. At that time, if the little boys and girls of Rajagrha cried incessantly, their parents would say: 'If you don't stop, I will give you to the Bhutakula ghost (a kind of ghost).' At that time, Sunaksatra was instead seized by fear and said to me: 'Quickly enter the meditation chamber, Bhutakula is coming.' I said: 'Foolish man, have you not always heard that the Tathagata, the World Honored One, is fearless?'
？』爾時帝釋即語我言：『世尊！如是人等，亦復得入佛法中耶？』我即語言：『憍尸迦！如是人者，得入佛法，亦有佛性，當得阿耨多羅三藐三菩提。』我雖為是善星說法，而彼都無信受之心。
「善男子！我於一時在迦尸國尸婆富羅城，善星比丘為我給使。我時欲入彼城乞食，無量眾生，虛心渴仰，欲見我跡。善星比丘尋隨我后，而毀滅之；既不能滅，而令眾生生不善心。我入城已，于酒家舍，見一尼干，踡脊蹲地，餐食酒糟。善星比丘見已而言：『世尊！世間若有阿羅漢者，是人最勝。何以故？是人所說無因無果。』我言：『癡人，汝常不聞阿羅漢者，不飲酒、不害人、不欺誑、不偷盜、不淫妷。是人殺害父母，食啖酒糟，云何而言是阿羅漢？是人捨身，必定當墮阿鼻地獄。阿羅漢者永斷三惡，云何而言是阿羅漢？』善星即言：『四大之性，猶可轉易，欲令是人必墮阿鼻，無有是處。』我言：『癡人，汝常不聞諸佛如來誠言無二。』我雖為是善星說法，而彼絕無信受之心。
「善男子，我於一時與善星比丘住王舍城，爾時城中有一尼干，名曰苦得，常作是言：『眾生煩惱無因無緣，眾生解脫亦無因緣。』善星比丘復作是言：『世尊！世間若有阿羅漢者，苦得為上。』我言：『癡人，苦得尼干，實非
【現代漢語翻譯】 現代漢語譯本：當時，帝釋（Indra，天神之王）問我：『世尊！像這樣的人，也能進入佛法嗎？』我回答說：『憍尸迦（Kauśika，帝釋的別名）！這樣的人可以進入佛法，也具有佛性，將來會證得阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）。』我雖然為善星（Sunakṣatra，佛陀的侍者）說法，但他完全沒有信受之心。 善男子！我曾經在迦尸國（Kāśī，古印度地名）的尸婆富羅城（Śivapura，地名），善星比丘做我的侍者。當時我想要進入城中乞食，無數眾生，內心渴望，想要見到我的足跡。善星比丘緊隨我身後，卻加以破壞；他既不能破壞，反而使眾生生起不善之心。我進入城后，在一家酒館，看見一個尼干（Nirgrantha，耆那教的苦行者），蜷縮著身體蹲在地上，吃著酒糟。善星比丘看見后說：『世尊！如果世間有阿羅漢（Arhat，已斷除煩惱的聖者），這個人最殊勝。為什麼呢？因為這個人所說的無因無果。』我說：『愚癡的人，你難道沒聽說過阿羅漢不飲酒、不害人、不欺騙、不偷盜、不淫亂嗎？這個人殺害父母，吃著酒糟，怎麼能說是阿羅漢呢？這個人捨棄生命，必定會墮入阿鼻地獄（Avīci，八大地獄中最苦的地獄）。阿羅漢永遠斷除三惡，怎麼能說是阿羅漢呢？』善星說：『四大（四大元素：地、水、火、風）的性質，尚且可以轉變，要說這個人必定墮入阿鼻地獄，沒有這樣的道理。』我說：『愚癡的人，你難道沒聽說過諸佛如來（Tathāgata，佛的稱號）的誠實之言不會有二嗎？』我雖然為善星說法，但他完全沒有信受之心。 善男子，我曾經和善星比丘住在王舍城（Rājagṛha，古印度城市）。當時城中有一個尼干，名叫苦得（Kuṭaka，人名），他常常說：『眾生的煩惱沒有原因，眾生的解脫也沒有原因。』善星比丘又說：『世尊！如果世間有阿羅漢，苦得最殊勝。』我說：『愚癡的人，苦得尼干，實際上不是
【English Translation】 English version: At that time, Indra (Śakra, king of the gods) said to me, 'World Honored One! Can such people also enter the Buddha's Dharma?' I replied, 'Kauśika (another name for Indra)! Such people can enter the Buddha's Dharma, they also possess Buddha-nature, and they will attain Anuttarā-samyak-saṃbodhi (Supreme Perfect Enlightenment).' Although I taught the Dharma to Sunakṣatra (a personal attendant of the Buddha), he had no faith or acceptance at all. Good man! Once, in the city of Śivapura in the country of Kāśī (an ancient Indian region), the monk Sunakṣatra was my attendant. At that time, I wanted to enter the city to beg for alms, and countless beings, with hearts full of longing, wished to see my footprints. Sunakṣatra followed closely behind me, but he tried to destroy them; since he could not destroy them, he caused unwholesome thoughts to arise in the minds of the beings. After I entered the city, in a tavern, I saw a Nirgrantha (a Jain ascetic), crouching on the ground with his back hunched, eating wine dregs. Upon seeing this, Sunakṣatra said, 'World Honored One! If there are Arhats (enlightened beings who have eradicated all defilements) in the world, this person is the most superior. Why? Because what this person says is without cause and effect.' I said, 'Foolish man, have you not always heard that an Arhat does not drink alcohol, does not harm others, does not deceive, does not steal, and is not lustful? This person kills his parents and eats wine dregs, how can he be called an Arhat? This person, upon abandoning his body, will certainly fall into Avīci hell (the most painful of the eight great hells). An Arhat has forever cut off the three evils, how can he be called an Arhat?' Sunakṣatra said, 'The nature of the four great elements (earth, water, fire, and wind) can still be transformed, to say that this person will certainly fall into Avīci hell, there is no such reason.' I said, 'Foolish man, have you not always heard that the truthful words of the Tathāgatas (Buddhas) are not two?' Although I taught the Dharma to Sunakṣatra, he had no faith or acceptance at all. Good man, once I was staying in Rājagṛha (an ancient Indian city) with the monk Sunakṣatra. At that time, there was a Nirgrantha in the city named Kuṭaka (a personal name), who often said, 'The afflictions of beings have no cause or condition, and the liberation of beings also has no cause or condition.' Sunakṣatra again said, 'World Honored One! If there are Arhats in the world, Kuṭaka is the most superior.' I said, 'Foolish man, the Nirgrantha Kuṭaka is actually not
羅漢，不能解了阿羅漢道。』善星復言：『何因緣故，阿羅漢人于阿羅漢而生嫉妒？』我言：『癡人，我于羅漢不生嫉妒，而汝自生惡邪見耳。若言苦得是羅漢者，卻後七日，當患宿食腹痛而死，死已生於食吐鬼中；其同學輩，當舁其尸，置寒林中。』爾時善星，即往苦得尼乾子所語言：『長老！汝今知不？沙門瞿曇，記汝七日當患宿食腹痛而死，死已生於食吐鬼中；同學同師，當舁汝尸，置寒林中。長老！好善思惟，作諸方便，當令瞿曇墮妄語中。』爾時苦得聞是語已，即便斷食，從初一日乃至六日，滿七日已，便食黑蜜，食黑蜜已，復飲冷水，飲冷水已，腹痛而終；終已同學舁其尸喪，置寒林中，即受食吐餓鬼之形，在其尸邊。善星比丘聞是事已，至寒林中，見苦得身，受食吐形，在其尸邊，踡脊蹲地。善星語言：『大德死耶？』苦得答言：『我已死矣。』『云何死耶？』答言：『因腹痛死。』『誰出汝尸？』答言：『同學。』『出置何處？』答言：『癡人，汝今不識是寒林耶？』『得何等身？』答言：『我得食吐鬼身。善星！諦聽如來善語、真語、時語、義語、法語。善星！如來口出如是實語，汝于爾時云何不信？若有眾生不信如來真實語者，彼亦當受如我此身。』爾時善星即還我所，作如是言：『世尊！苦得
【現代漢語翻譯】 現代漢語譯本：『羅漢（Arhat，已證悟的聖者），不能理解阿羅漢的境界。』善星又說：『為什麼阿羅漢會對阿羅漢產生嫉妒呢？』我說：『愚癡的人，我不會對羅漢產生嫉妒，而是你自己產生了邪惡的見解。如果說苦得（Kudaka，人名）是羅漢，那麼七天後，他會因宿食腹痛而死，死後會投生到食吐鬼中；他的同學會將他的屍體抬到寒林中。』當時，善星就去找苦得尼乾子（Kudaka Nigantha，外道修行者）說：『長老！你知道嗎？沙門瞿曇（Samana Gotama，釋迦牟尼佛）預言你七天後會因宿食腹痛而死，死後會投生到食吐鬼中；你的同學和老師會把你的屍體抬到寒林中。長老！你好好想想，想辦法讓瞿曇說妄語。』當時，苦得聽了這話，就斷食，從第一天到第六天，滿了七天後，就吃了黑蜜，吃了黑蜜后，又喝了冷水，喝了冷水后，就腹痛而死；死後，他的同學抬著他的屍體，放在寒林中，他立即受生為食吐餓鬼，就在他的屍體旁邊。善星比丘聽到這件事後，來到寒林中，看到苦得的身體，受著食吐鬼的形態，在他的屍體旁邊，蜷縮著背蹲在地上。善星說：『大德死了嗎？』苦得回答說：『我已經死了。』『怎麼死的？』回答說：『因腹痛而死。』『誰抬你的屍體？』回答說：『我的同學。』『抬到哪裡？』回答說：『愚癡的人，你現在不認識這裡是寒林嗎？』『你得到了什麼身體？』回答說：『我得到了食吐鬼的身體。善星！仔細聽如來的善語、真語、時語、義語、法語。善星！如來口中說出這樣真實的話，你當時為什麼不相信？如果有眾生不相信如來真實的話，他們也會像我一樣受這樣的身體。』當時，善星就回到我這裡，這樣說：『世尊！苦得
【English Translation】 English version: 'An Arhat (a perfected being), cannot understand the path of an Arhat.' Sunakkhatta (a person's name) further said: 'For what reason does an Arhat feel jealousy towards another Arhat?' I said: 'Foolish man, I do not feel jealousy towards Arhats, but you yourself have generated evil and wrong views. If it is said that Kudaka (a person's name) is an Arhat, then after seven days, he will suffer from stomach pain due to undigested food and die, and after death, he will be reborn among the food-vomiting ghosts; his fellow students will carry his corpse and place it in the charnel ground.' At that time, Sunakkhatta went to Kudaka Nigantha (a Jain ascetic) and said: 'Elder! Do you know? The Samana Gotama (Shakyamuni Buddha) has predicted that in seven days you will suffer from stomach pain due to undigested food and die, and after death, you will be reborn among the food-vomiting ghosts; your fellow students and teachers will carry your corpse and place it in the charnel ground. Elder! Think carefully and devise ways to make Gotama speak falsely.' At that time, Kudaka, having heard these words, stopped eating. From the first day to the sixth day, after seven days had passed, he ate black honey, and after eating black honey, he drank cold water. After drinking cold water, he died of stomach pain; after death, his fellow students carried his corpse and placed it in the charnel ground, and he immediately took the form of a food-vomiting hungry ghost, right beside his corpse. The monk Sunakkhatta, having heard of this matter, went to the charnel ground and saw Kudaka's body, taking the form of a food-vomiting ghost, beside his corpse, crouching with his back hunched over. Sunakkhatta said: 'Great one, are you dead?' Kudaka replied: 'I am already dead.' 'How did you die?' He replied: 'I died from stomach pain.' 'Who carried your corpse?' He replied: 'My fellow students.' 'Where did they place it?' He replied: 'Foolish man, do you not recognize this as the charnel ground?' 'What kind of body have you obtained?' He replied: 'I have obtained the body of a food-vomiting ghost. Sunakkhatta! Listen carefully to the Tathagata's (Buddha's) good words, true words, timely words, meaningful words, and Dharma words. Sunakkhatta! The Tathagata speaks such truthful words, why did you not believe them at that time? If there are beings who do not believe the Tathagata's truthful words, they will also suffer a body like mine.' At that time, Sunakkhatta returned to me and said: 'World Honored One! Kudaka'
尼乾命終之後生三十三天。』我言：『癡人，阿羅漢者無有生處，云何而言，苦得生於三十三天？』『世尊！實如所言，苦得尼干，實不生於三十三天，今受食吐餓鬼之身。』我言：『癡人，諸佛如來誠言無二，若言如來有二言者，無有是處。』善星即言：『如來爾時雖作是說，我於是事都不生信。』善男子，我亦常為善星比丘說真實法，而彼絕無信受之心。
「善男子！善星比丘雖復讀誦十二部經，獲得四禪，乃至不解一偈、一句、一字之義，親近惡友，退失四禪。失四禪已，生惡邪見，作如是說：『無佛、無法、無有涅槃。沙門瞿曇善知相法，是故能得知他人心。』我于爾時告善星言：『我所說法，初、中、后善，其言巧妙，字義真正，所說無雜，具足成就，清凈梵行。』善星比丘復作是言：『如來雖復為我說法，而我真實謂無因果。』善男子！汝若不信如是事者，善星比丘今者近在尼連禪河，可共往問。」
爾時如來即與迦葉往善星所，善星比丘遙見如來，見已即生惡邪之心，以噁心故生身陷入墮阿鼻獄。
「善男子！善星比丘雖入佛法無量寶聚，空無所獲，乃至不得一法之利，以放逸故，惡知識故。譬如有人雖入大海，多見眾寶，而無所得，以放逸故。又如入海，雖見寶聚，自戮而死，或
【現代漢語翻譯】 現代漢語譯本： 『尼乾（Nigantha，耆那教的修行者）死後會生到三十三天。』我（佛陀）說：『愚癡的人啊，阿羅漢（Arahan，已證悟的聖者）是沒有轉生之處的，怎麼能說他會生到三十三天呢？』（弟子回答）『世尊！確實如您所說，尼乾確實沒有生到三十三天，他現在受著食吐餓鬼之身。』我說：『愚癡的人啊，諸佛如來所說的話真實不虛，如果說如來有兩套說法，那是不可能的。』善星（Sunaksatra）就說：『如來當時雖然這樣說，我對此事一點都不相信。』善男子，我常常為善星比丘說真實之法，但他卻一點都不相信接受。 『善男子！善星比丘雖然能背誦十二部經，獲得四禪（four levels of meditative absorption），甚至不理解一偈、一句、一個字的含義，親近惡友，退失了四禪。失去四禪后，生起邪見，說：『沒有佛、沒有法、沒有涅槃（Nirvana，解脫）。沙門瞿曇（Samana Gotama，佛陀的稱號）善於觀察相法，所以能知道他人的心思。』我當時告訴善星說：『我所說的法，初善、中善、后善，言辭巧妙，字義真實，所說沒有雜亂，具足成就，清凈梵行。』善星比丘又說：『如來雖然為我說法，但我確實認為沒有因果。』善男子！如果你不相信這件事，善星比丘現在就在尼連禪河（Nairanjana River）附近，可以一起去問他。』 當時，如來就和迦葉（Kasyapa，佛陀的弟子）一起去善星那裡，善星比丘遠遠地看見如來，看見后就生起惡邪之心，因為噁心而身體陷入墮入阿鼻地獄（Avici Hell）。 『善男子！善星比丘雖然進入佛法無量的寶藏，卻空無所獲，甚至沒有得到一法的利益，這是因為放逸和親近惡知識的緣故。譬如有人雖然進入大海，看到很多寶藏，卻一無所得，也是因為放逸的緣故。又如有人進入大海，雖然看到寶藏，卻自殺而死，或者
【English Translation】 English version: 'Nigantha (a Jain ascetic) after his death will be born in the Trayastrimsa Heaven.' I (the Buddha) said, 'Foolish man, an Arhat (a perfected being) has no place of rebirth, how can it be said that he will be born in the Trayastrimsa Heaven?' (The disciple replied) 'World Honored One! It is indeed as you say, Nigantha was not born in the Trayastrimsa Heaven, he is now suffering the body of a food-vomiting hungry ghost.' I said, 'Foolish man, the words of all Buddhas and Tathagatas are true and not two, if it is said that the Tathagata has two sets of words, that is not possible.' Sunaksatra (a former attendant of the Buddha) then said, 'Although the Tathagata said so at that time, I do not believe in this matter at all.' Good man, I often speak the true Dharma for the Bhikkhu Sunaksatra, but he does not believe or accept it at all. 'Good man! Although the Bhikkhu Sunaksatra can recite the twelve divisions of scriptures, and attain the four Dhyanas (four levels of meditative absorption), he does not even understand the meaning of a verse, a sentence, or a word. He associated with evil friends and lost the four Dhyanas. After losing the four Dhyanas, he developed wrong views, saying: 'There is no Buddha, no Dharma, no Nirvana (liberation). Samana Gotama (the Buddha's title) is good at observing signs, so he can know the minds of others.' I then told Sunaksatra, 'The Dharma I speak is good in the beginning, good in the middle, and good in the end. The words are skillful, the meanings are true, what is said is not mixed, it is fully accomplished, and it is pure conduct.' The Bhikkhu Sunaksatra again said, 'Although the Tathagata speaks the Dharma for me, I truly believe there is no cause and effect.' Good man! If you do not believe this, the Bhikkhu Sunaksatra is now near the Nairanjana River, we can go and ask him together.' At that time, the Tathagata went with Kasyapa (one of the Buddha's disciples) to where Sunaksatra was. The Bhikkhu Sunaksatra saw the Tathagata from afar, and upon seeing him, he developed evil and wrong thoughts. Because of his evil thoughts, his body fell into the Avici Hell (the hell of uninterrupted suffering). 'Good man! Although the Bhikkhu Sunaksatra entered the immeasurable treasure of the Buddha's Dharma, he gained nothing, not even the benefit of one Dharma, because of his negligence and association with evil teachers. It is like a person who enters the sea and sees many treasures, but gains nothing, also because of negligence. It is also like someone who enters the sea, sees treasures, but kills himself, or
為羅剎惡鬼所殺。善星比丘亦復如是，入佛法已，為惡知識、羅剎大鬼之所殺害。善男子！是故如來以憐愍故，常說善星多諸放逸。善男子！若本貧窮，於是人所雖生憐愍，其心則薄；若本巨富后失財物，於是人所生於憐愍，其心則厚。善星比丘亦復如是，受持讀誦十二部經，獲得四禪，然後退失甚可憐愍。是故我說善星比丘多諸放逸，多放逸故斷諸善根。我諸弟子有見聞者，於是人所，無不生於重憐愍心，如初巨富，后失財者。我于多年，常與善星共相隨逐，而彼自生惡邪之心，以惡邪故不捨惡見。善男子！我從昔來，見是善星，有少善根，如毛髮許，終不記彼，斷絕善根，是一闡提，廝下之人，地獄劫住。以其宣說無因無果、無有作業，爾乃記彼永斷善根，是一闡提，廝下之人，地獄劫住。善男子！譬如有人，沒圊廁中。有善知識，以手撓之，若得首發，便欲拔出，久求不得，爾乃息意。我亦如是，求覓善星微少善根，便欲拔濟，終日求之，乃至不得如毛髮許，是故不得拔其地獄。」
迦葉菩薩言：「世尊！如來何故記彼當墮阿鼻地獄？」
「善男子！善星比丘多有眷屬，皆謂善星是阿羅漢，是得道果，我欲壞彼惡邪心故，記彼善星以放逸故墮于地獄。善男子！汝今當知，如來所說真實無二。何以故
【現代漢語翻譯】 現代漢語譯本：被羅剎惡鬼所殺。善星比丘（Sundara-nakshatra，佛陀的堂弟）也是這樣，進入佛法后，被惡知識、羅剎大鬼所殺害。善男子！因此如來以憐憫的緣故，常說善星有很多放逸的行為。善男子！如果一個人本來貧窮，對這個人雖然會產生憐憫，但心意比較薄弱；如果一個人本來非常富有，後來失去了財產，對這個人產生的憐憫，心意就會很深厚。善星比丘也是這樣，受持讀誦十二部經，獲得了四禪（Dhyana，佛教的禪定），然後退失，實在令人憐憫。因此我說善星比丘有很多放逸的行為，因為放逸而斷絕了所有的善根。我的弟子中，有見到或聽到這件事的人，對於善星比丘，沒有不產生深深的憐憫之心的，就像最初非常富有，後來失去財產的人一樣。我多年來，常常和善星一起生活，但他自己產生了邪惡的心，因為邪惡的緣故不肯捨棄邪見。善男子！我從以前就看到善星，有少許善根，像頭髮絲那麼細微，我始終沒有斷定他會斷絕善根，成為一闡提（Icchantika，斷絕善根的人），卑賤的人，在地獄中長久受苦。因為他宣說沒有因果、沒有業報，我才斷定他永遠斷絕善根，成為一闡提，卑賤的人，在地獄中長久受苦。善男子！譬如有人，掉進糞坑裡。有善知識，用手去撈他，如果抓到頭髮，就想把他拔出來，但找了很久都找不到，於是就放棄了。我也是這樣，尋找善星微少的善根，想要救拔他，整天尋找，甚至連像頭髮絲那麼細微的善根都找不到，所以無法把他從地獄中救出來。」 迦葉菩薩（Kashyapa，佛陀的十大弟子之一）說：「世尊！如來為什麼斷定他會墮入阿鼻地獄（Avici，佛教的八大地獄中最苦的一個）？」 「善男子！善星比丘有很多眷屬，都認為善星是阿羅漢（Arhat，佛教的最高果位），是得道的人，我爲了破除他們邪惡的心，才斷定善星因為放逸而墮入地獄。善男子！你現在應當知道，如來所說真實不虛。為什麼呢？
【English Translation】 English version: Killed by Rakshasa (a type of demon) evil spirits. Bhikshu (Buddhist monk) Sundara-nakshatra (Buddha's cousin) was also like this, having entered the Buddha's Dharma, he was killed by evil teachers and great Rakshasa demons. Good man! Therefore, the Tathagata (Buddha) out of compassion, often said that Sundara-nakshatra had many acts of negligence. Good man! If someone is originally poor, although compassion may arise for them, the feeling is weak; if someone is originally very wealthy and then loses their wealth, the compassion that arises for them is very strong. Bhikshu Sundara-nakshatra was also like this, having received, upheld, and recited the twelve divisions of scriptures, and attained the four Dhyanas (meditative states), then regressed, which is truly pitiable. Therefore, I say that Bhikshu Sundara-nakshatra had many acts of negligence, and because of negligence, he severed all his roots of goodness. Among my disciples, those who have seen or heard of this, none do not feel deep compassion for this person, like someone who was initially very wealthy and then lost their wealth. For many years, I often lived with Sundara-nakshatra, but he himself developed an evil and perverse mind, and because of this evil, he did not abandon his evil views. Good man! From the past, I have seen that Sundara-nakshatra had a little bit of good root, as small as a hair, and I never determined that he would sever his roots of goodness, becoming an Icchantika (one who has severed their roots of goodness), a lowly person, dwelling in hell for eons. Because he proclaimed that there is no cause and effect, no karma, I then determined that he had forever severed his roots of goodness, becoming an Icchantika, a lowly person, dwelling in hell for eons. Good man! It is like a person who has fallen into a latrine. A good teacher, using their hand to search for them, if they find a strand of hair, would want to pull them out, but after searching for a long time without success, they would then give up. I am also like this, searching for the slightest good root in Sundara-nakshatra, wanting to save him, searching all day, and not even finding a good root as small as a hair, therefore, I cannot pull him out of hell.」 Bodhisattva (enlightenment being) Kashyapa (one of Buddha's ten great disciples) said: 'World Honored One! Why did the Tathagata determine that he would fall into Avici (the most painful of the eight great hells)?' 'Good man! Bhikshu Sundara-nakshatra has many followers, all of whom believe that Sundara-nakshatra is an Arhat (one who has attained enlightenment), one who has attained the fruit of the path. I, in order to destroy their evil and perverse minds, determined that Sundara-nakshatra, because of his negligence, would fall into hell. Good man! You should now know that what the Tathagata says is true and without duality. Why is that?'
？若佛所記當墮地獄，若不墮者，無有是處。聲聞緣覺所記莂者，則有二種：或虛、或實。如目犍連在摩伽陀國，遍告諸人，卻後七日天當降雨，時竟不雨；復記牸牛當生白犢，及其產時，乃產駁犢；記生男者，后乃產女。
「善男子！善星比丘常為無量諸眾生等，宣說一切無善惡果，爾時永斷一切善根，乃至無有如毛髮許。善男子！我久知是善星比丘當斷善根，猶故共住滿二十年，畜養共行。我若遠棄，不近左右，是人當教無量眾生造作惡業，是名如來第五解力。」
「世尊！一闡提輩，以何因緣無有善法？」
「善男子！一闡提輩，斷善根故。眾生悉有信等五根，而一闡提輩永斷滅故，以是義故，殺害蟻子猶得殺罪，殺一闡提無有殺罪。」
「世尊！一闡提者終無善法，是故名為一闡提耶？」
佛言：「如是，如是。」
「世尊！一切眾生有三種善，所謂過去、未來、現在。一闡提輩亦不能斷未來善法，云何說言斷諸善法，名一闡提耶？」
「善男子！斷有二種：一者現在滅，二者現在障于未來。一闡提輩具足二斷，是故我言斷諸善根。善男子！譬如有人沒圊廁中，唯有一發毛頭未沒，雖復一發毛頭未沒，而一毛頭不能勝身。一闡提輩亦復如是，雖未來世當有善根，
【現代漢語翻譯】 現代漢語譯本：如果佛陀預言某人將墮入地獄，那麼這個人必定會墮入地獄，絕無不墮落的可能。而聲聞（śrāvaka，指聽聞佛陀教誨而修行的人）和緣覺（pratyekabuddha，指獨自悟道的人）所作的預言，則有兩種情況：可能是虛假的，也可能是真實的。例如，目犍連（Maudgalyāyana，佛陀的十大弟子之一，以神通著稱）在摩伽陀國（Magadha，古印度十六雄國之一）到處告訴人們，七天後天上會降雨，結果到了那天卻沒有下雨；他又預言母牛會生下白色的小牛，結果生下來的是雜色的小牛；預言會生男孩，結果生下來的是女孩。 『善男子！善星比丘（Sunakṣatra，佛陀的弟子之一）經常為無數眾生宣說一切沒有善惡果報的道理，那時他永遠斷絕了一切善根，甚至連像毛髮那樣微小的善根都沒有了。善男子！我早就知道善星比丘會斷絕善根，但我仍然和他一起住了整整二十年，供養他，和他一起行動。如果我疏遠他，不接近他，這個人就會教導無數眾生造作惡業，這就是如來的第五種解力。』 『世尊！一闡提（icchantika，指斷絕善根的人）這類人，因為什麼因緣而沒有善法呢？』 『善男子！一闡提這類人，是因為斷絕了善根的緣故。眾生都有信等五根（五種善法：信、精進、念、定、慧），而一闡提這類人永遠斷滅了這些善根，因此，即使是殺害螞蟻也會有殺罪，而殺害一闡提卻沒有殺罪。』 『世尊！一闡提永遠沒有善法，所以才被稱為一闡提嗎？』 佛說：『是的，是的。』 『世尊！一切眾生都有三種善，即過去、未來和現在。一闡提這類人也不能斷絕未來的善法，為什麼說他們斷絕了一切善法，被稱為一闡提呢？』 『善男子！斷絕有兩種：一種是現在滅絕，另一種是現在障礙未來。一闡提這類人同時具備這兩種斷絕，所以我說他們斷絕了一切善根。善男子！譬如有人掉進糞坑裡，只有一根頭髮沒有被淹沒，雖然有一根頭髮沒有被淹沒，但這一根頭髮也不能使身體脫離糞坑。一闡提這類人也是如此，雖然未來世可能會有善根，
【English Translation】 English version: If the Buddha predicts that someone will fall into hell, then that person will certainly fall into hell; there is no possibility of not falling. However, the predictions made by śrāvakas (those who practice by listening to the Buddha's teachings) and pratyekabuddhas (those who attain enlightenment on their own) are of two kinds: they may be false or they may be true. For example, Maudgalyāyana (one of the Buddha's ten great disciples, known for his supernatural powers) went around in the kingdom of Magadha (one of the sixteen ancient kingdoms of India) telling people that it would rain in seven days, but it did not rain on that day; he also predicted that a cow would give birth to a white calf, but it gave birth to a mottled calf; he predicted that a woman would give birth to a boy, but she gave birth to a girl. 'Good man! The bhikkhu Sunakṣatra (one of the Buddha's disciples) often proclaims to countless beings that there are no good or bad consequences for anything. At that time, he has forever severed all roots of goodness, not even a single root as small as a hair remains. Good man! I have long known that the bhikkhu Sunakṣatra would sever his roots of goodness, yet I still lived with him for twenty years, providing for him and acting with him. If I were to distance myself from him and not be near him, this person would teach countless beings to commit evil deeds. This is called the Tathāgata's fifth power of understanding.' 'World Honored One! For what reason do icchantikas (those who have severed their roots of goodness) not possess any good dharmas?' 'Good man! It is because icchantikas have severed their roots of goodness. All beings have the five roots of faith, etc. (five good dharmas: faith, diligence, mindfulness, concentration, and wisdom), but icchantikas have forever destroyed these roots. Therefore, even killing an ant is a sin, but killing an icchantika is not a sin.' 'World Honored One! Is it because icchantikas never have any good dharmas that they are called icchantikas?' The Buddha said, 'Yes, yes.' 'World Honored One! All beings have three kinds of goodness: past, future, and present. Icchantikas cannot sever future good dharmas either, so why is it said that they have severed all good dharmas and are called icchantikas?' 'Good man! There are two kinds of severing: one is present annihilation, and the other is present obstruction of the future. Icchantikas possess both of these severings, so I say that they have severed all roots of goodness. Good man! It is like a person who has fallen into a latrine, and only one hair on their head has not been submerged. Although one hair has not been submerged, that one hair cannot save the body from the latrine. Icchantikas are also like this; although they may have roots of goodness in the future,
而不能救地獄之苦。未來之世雖可救拔，現在之世無如之何，是故名為不可救濟。以佛性因緣則可得救，佛性者非過去、非未來、非現在，是故佛性不可得斷。如朽敗子不能生芽，一闡提輩亦復如是。」
「世尊！一闡提輩不斷佛性，佛性亦善，云何說言斷一切善？」
「善男子！若諸眾生現在世中有佛性者，則不得名一闡提也。如世間中眾生，我性、佛性是常，三世不攝。三世若攝，名為無常。佛性未來以當見故，故言眾生悉有佛性。以是義故，十住菩薩具足莊嚴乃得少見。」
迦葉菩薩言：「世尊！佛性者常，猶如虛空，何故如來說言未來？如來若言一闡提輩無善法者，一闡提輩于其同學、同師、父母、親族妻子，豈當不生愛念心耶？如其生者，非是善乎？」
佛言：「善哉，善哉！善男子！快發斯問。佛性者猶如虛空，非過去、非未來、非現在。一切眾生有三種身，所謂過去、未來、現在。眾生未來具足莊嚴清凈之身，得見佛性，是故我言佛性未來。善男子！我為眾生或時說因為果，或時說果為因，是故經中說命為食，見色為觸，未來身凈，故說佛性。」
「世尊！如佛所說，義如是者，何故說言一切眾生悉有佛性？」
「善男子！眾生佛性雖現在無，不可言無。如虛空
【現代漢語翻譯】 現代漢語譯本： 而不能救地獄的痛苦。雖然未來世可以救拔，但現在世卻無能為力，所以稱為不可救濟。如果憑藉佛性的因緣就可以得救，而佛性不是過去、不是未來、也不是現在，所以佛性是不可斷絕的。就像腐爛的種子不能發芽一樣，一闡提（斷絕善根的人）也是如此。
『世尊！一闡提輩不斷絕佛性，佛性也是善的，為什麼說他們斷絕了一切善呢？』
『善男子！如果眾生在現在世中有佛性，就不能稱為一闡提了。就像世間眾生一樣，我的自性、佛性是常住的，不受過去、現在、未來三世所限制。如果被三世所限制，就稱為無常。佛性在未來會顯現，所以說眾生都有佛性。因為這個道理，十住菩薩（菩薩修行階位）具足莊嚴才能稍微見到佛性。』
迦葉菩薩（釋迦牟尼佛的十大弟子之一）說：『世尊！佛性是常住的，就像虛空一樣，為什麼如來說佛性是未來的呢？如果如來說一闡提輩沒有善法，那麼一闡提輩對於他們的同學、老師、父母、親族、妻子，難道不會生起愛念之心嗎？如果他們生起愛念之心，那不就是善嗎？』
佛說：『好啊，好啊！善男子！你問得很好。佛性就像虛空一樣，不是過去、不是未來、也不是現在。一切眾生有三種身，分別是過去、未來、現在。眾生在未來會具足莊嚴清凈之身，從而見到佛性，所以我說佛性是未來的。善男子！我爲了眾生，有時說因是果，有時說果是因，所以經典中說生命是食物，見色是觸，未來身清凈，所以說佛性。』
『世尊！如果如佛所說，道理是這樣的話，為什麼說一切眾生都有佛性呢？』
『善男子！眾生的佛性雖然現在沒有顯現，但不能說沒有。就像虛空一樣，
【English Translation】 English version: and cannot relieve the suffering of hell. Although they can be rescued in the future, there is nothing that can be done in the present, hence they are called irredeemable. If one relies on the cause and condition of Buddha-nature, one can be saved, and Buddha-nature is neither past, nor future, nor present, therefore Buddha-nature cannot be severed. Just as a rotten seed cannot sprout, so too are the icchantikas (those who have severed their roots of goodness).'
'World Honored One! The icchantikas do not sever their Buddha-nature, and Buddha-nature is also good, so why is it said that they sever all good?'
'Good man! If sentient beings had Buddha-nature in the present, they could not be called icchantikas. Just like sentient beings in the world, my self-nature and Buddha-nature are permanent, not encompassed by the three times of past, present, and future. If they were encompassed by the three times, they would be called impermanent. Buddha-nature will be seen in the future, therefore it is said that all sentient beings have Buddha-nature. Because of this principle, Bodhisattvas of the Ten Stages (stages of Bodhisattva practice) can only see a little of it when they have fully adorned themselves.'
Bodhisattva Kasyapa (one of the ten great disciples of Sakyamuni Buddha) said: 'World Honored One! Buddha-nature is permanent, like empty space, why does the Tathagata (Buddha) say it is in the future? If the Tathagata says that icchantikas have no good dharmas, then wouldn't icchantikas have loving thoughts towards their classmates, teachers, parents, relatives, and wives? If they have such thoughts, isn't that good?'
The Buddha said: 'Excellent, excellent! Good man! You have asked well. Buddha-nature is like empty space, it is neither past, nor future, nor present. All sentient beings have three bodies, namely past, future, and present. Sentient beings will have a fully adorned and pure body in the future, and thus see Buddha-nature, therefore I say Buddha-nature is in the future. Good man! For the sake of sentient beings, I sometimes say the cause is the result, and sometimes say the result is the cause, therefore the scriptures say that life is food, seeing form is touch, and the future body is pure, hence the saying of Buddha-nature.'
'World Honored One! If the meaning is as the Buddha has said, why is it said that all sentient beings have Buddha-nature?'
'Good man! Although the Buddha-nature of sentient beings is not manifest now, it cannot be said that it does not exist. Just like empty space,
性，雖無現在，不得言無。一切眾生雖復無常，而是佛性常住無變。是故我於此經中說，眾生佛性非內、非外，猶如虛空，非內非外。如其虛空有內外者，虛空不名為一、為常，亦不得言一切處有。虛空雖復非內非外，而諸眾生悉皆有之，眾生佛性亦復如是。如汝所言，一闡提輩有善法者，是義不然。何以故？一闡提輩，若有身業、口業、意業，取業、求業、施業、解業，如是等業悉是邪業。何以故？不求因果故。善男子！如呵梨勒果，根莖枝葉、花實悉苦，一闡提業亦復如是。◎
「◎善男子，如來具足知諸根力，是故善能分別眾生上、中、下根，能知是人轉下作中，能知是人轉中作上，能知是人轉上作中，能知是人轉中作下，是故當知眾生根性無有決定，以無定故，或斷善根，斷已還生。若諸眾生根性定者，終不先斷，斷已復生，亦不應說一闡提輩墮于地獄壽命一劫。善男子！是故如來說一切法無有定相。」
迦葉菩薩白佛言：「世尊！如來具足知諸根力，定知善星當斷善根。以何因緣，聽其出家？」
佛言：「善男子！我于往昔初出家時，吾弟難陀，從弟阿難、調婆達多，子羅睺羅，如是等輩，皆悉隨我出家修道，我若不聽善星出家，其人次當得紹王位，其力自在，當壞佛法，以是因緣，我
【現代漢語翻譯】 現代漢語譯本 『性』，雖然不是現在就存在，但也不能說它沒有。一切眾生雖然是無常的，但是佛性卻是常住不變的。因此，我在這部經中說，眾生的佛性既不在內，也不在外，就像虛空一樣，非內非外。如果虛空有內外之分，虛空就不能稱為一、稱為常，也不能說它存在於一切處。虛空雖然非內非外，但一切眾生都具有它，眾生的佛性也是如此。就像你所說的，『一闡提』（斷絕善根的人）這類人有善法，這種說法是不對的。為什麼呢？因為『一闡提』這類人，如果有身業、口業、意業，無論是取業、求業、施業還是解業，這些業都是邪業。為什麼呢？因為他們不追求因果。善男子！就像訶梨勒果（一種藥用植物），它的根莖枝葉、花和果實都是苦的，『一闡提』的業也是如此。 『善男子，如來完全瞭解眾生的根性力量，所以能夠善巧地分辨眾生上、中、下三種根性，能夠知道這個人從下根轉為中根，能夠知道這個人從中根轉為上根，能夠知道這個人從上根轉為中根，能夠知道這個人從中根轉為下根。因此應當知道眾生的根性不是固定的，因為不固定，所以有時會斷絕善根，斷絕之後又會重新生起。如果眾生的根性是固定的，就不會先斷絕，斷絕之後又重新生起，也不應該說『一闡提』這類人會墮入地獄，壽命長達一劫。善男子！因此如來說一切法都沒有固定的相狀。』 迦葉菩薩對佛說：『世尊！如來完全瞭解眾生的根性力量，一定知道善星會斷絕善根。因為什麼因緣，您還允許他出家呢？』 佛說：『善男子！我過去剛出家的時候，我的弟弟難陀（釋迦牟尼的同父異母的弟弟），堂弟阿難（釋迦牟尼的堂弟），調婆達多（釋迦牟尼的堂弟），兒子羅睺羅（釋迦牟尼的兒子），這些人也都跟隨我出家修行。如果我不允許善星出家，他接下來就會繼承王位，他的力量很大，會破壞佛法。因為這個因緣，我才允許他出家。』
【English Translation】 English version 'Nature,' although not present now, cannot be said to be non-existent. Although all sentient beings are impermanent, the Buddha-nature is permanent and unchanging. Therefore, in this sutra, I say that the Buddha-nature of sentient beings is neither internal nor external, like space, neither internal nor external. If space had an inside and an outside, space could not be called one or permanent, nor could it be said to exist everywhere. Although space is neither internal nor external, all sentient beings possess it, and the Buddha-nature of sentient beings is also like this. As you say, those of the 'icchantika' (those who have severed their roots of goodness) class have good dharmas, this is not correct. Why? Because those of the 'icchantika' class, if they have bodily, verbal, or mental karma, whether it is karma of taking, seeking, giving, or understanding, all such karma is evil karma. Why? Because they do not seek cause and effect. Good man! Like the haritaki fruit (a medicinal plant), its roots, stems, branches, leaves, flowers, and fruits are all bitter, and the karma of the 'icchantika' is also like this. 'Good man, the Tathagata fully understands the powers of the faculties, therefore, he is skilled in distinguishing the superior, middling, and inferior faculties of sentient beings. He can know that a person can transform from inferior to middling, can know that a person can transform from middling to superior, can know that a person can transform from superior to middling, and can know that a person can transform from middling to inferior. Therefore, it should be known that the faculties of sentient beings are not fixed. Because they are not fixed, sometimes they sever their roots of goodness, and after severing, they arise again. If the faculties of sentient beings were fixed, they would not first be severed and then arise again, nor should it be said that those of the 'icchantika' class fall into hell for a kalpa. Good man! Therefore, the Tathagata says that all dharmas have no fixed characteristics.' Bodhisattva Kasyapa said to the Buddha, 'World Honored One! The Tathagata fully understands the powers of the faculties, and certainly knows that Sunaksatra will sever his roots of goodness. For what reason did you allow him to leave home?' The Buddha said, 'Good man! When I first left home in the past, my younger brother Nanda (Shakyamuni's half-brother), my cousin Ananda (Shakyamuni's cousin), Devadatta (Shakyamuni's cousin), and my son Rahula (Shakyamuni's son), all followed me to leave home and practice the Way. If I had not allowed Sunaksatra to leave home, he would have next inherited the throne, and with his great power, he would have destroyed the Dharma. For this reason, I allowed him to leave home.'
便聽其出家修道。善男子！善星比丘若不出家，亦斷善根，于無量世都無利益。今出家已，雖斷善根，能受持戒，供養恭敬耆舊長宿、有德之人，修習初禪、乃至四禪，是名善因。如是善因能生善法，善法既生能修習道，既修習道，當得阿耨多羅三藐三菩提，是故我聽善星出家。善男子！若我不聽善星比丘出家受戒，則不得稱我為如來具足十力。
「善男子！佛觀眾生具足善法及不善法，是人雖具如是二法，不久能斷一切善根，具不善根。何以故？如是眾生，不親善友、不聽正法、不善思惟、不如法行，以是因緣，能斷善根，具不善根。善男子！如來複知是人現世、若未來世、少壯老時，當近善友，聽受正法，苦、集、滅、道，爾時則能還生善根。善男子！譬如有泉，去村不遠，其水甘美，具八功德。有人熱渴，欲往泉所。邊有智者觀是渴人，必定無疑當至水所。何以故？無異路故。如來世尊，觀諸眾生亦復如是，是故如來，名為具足知諸根力。」
爾時世尊取地少土，置之爪上，告迦葉言：「是土多耶？十方世界地土多乎？」
迦葉菩薩白佛言：「世尊爪上土者，不比十方所有土也。」
「善男子！有人捨身，還得人身；舍三惡身，得受人身，諸根完具，生於中國，具足正信，能修習道，
【現代漢語翻譯】 現代漢語譯本：於是我允許他出家修行。善男子！善星比丘如果不出家，也會斷絕善根，在無量世中都得不到利益。現在他出家后，雖然斷了善根，但能受持戒律，供養恭敬年長有德之人，修習初禪（Dhyana，禪定的一種境界）乃至四禪（Dhyana，禪定的四種境界），這被稱為善因。這樣的善因能產生善法，善法產生后就能修習佛道，修習佛道后，就能證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），因此我允許善星出家。善男子！如果我不允許善星比丘出家受戒，就不能稱我為如來（Tathagata，佛的稱號）具足十力。 善男子！佛觀察眾生具足善法和不善法，這個人雖然具足這兩種法，不久就會斷絕一切善根，具足不善根。為什麼呢？因為這樣的眾生，不親近善友，不聽聞正法，不善於思考，不按照正法修行，因為這些原因，能斷絕善根，具足不善根。善男子！如來又知道這個人現在、未來、少年、壯年、老年時，會親近善友，聽受正法，苦（Dukkha，苦諦）、集（Samudaya，集諦）、滅（Nirodha，滅諦）、道（Marga，道諦），那時就能重新生起善根。善男子！譬如有一個泉水，離村子不遠，水質甘甜，具有八種功德。有人又熱又渴，想去泉水那裡。旁邊有智者觀察這個口渴的人，必定會到達泉水那裡。為什麼呢？因為沒有別的路可走。如來世尊，觀察眾生也是這樣，所以如來，被稱為具足知諸根力。 這時，世尊拿起地上少許泥土，放在指甲上，告訴迦葉（Kasyapa，佛陀的十大弟子之一）說：『這泥土多呢？還是十方世界（Dasadik，指東、南、西、北、東南、西南、東北、西北、上、下十個方向）的泥土多呢？』 迦葉菩薩（Bodhisattva，發願成佛的修行者）對佛說：『世尊，指甲上的泥土，不能與十方世界所有的泥土相比。』 『善男子！有人捨棄此身，還能得到人身；捨棄三惡道（Tiryak-yoni，畜生道；Preta-yoni，餓鬼道；Naraka-gati，地獄道）的身體，得到人身，諸根完好，生於中國（Madhyadesa，指古代印度中部地區），具足正信，能修習佛道，
【English Translation】 English version: Then I allowed him to leave home and practice the Way. Good man! If the Bhiksu (monk) Sunaksatra did not leave home, he would also sever his roots of goodness, and would not gain any benefit in countless lifetimes. Now that he has left home, although he has severed his roots of goodness, he can uphold the precepts, make offerings and respect the elders and virtuous people, and practice the first Dhyana (meditative absorption) up to the fourth Dhyana. This is called a good cause. Such a good cause can produce good dharmas (teachings), and once good dharmas are produced, one can practice the Way. Once the Way is practiced, one will attain Anuttara-samyak-sambodhi (supreme perfect enlightenment). Therefore, I allowed Sunaksatra to leave home. Good man! If I did not allow the Bhiksu Sunaksatra to leave home and receive the precepts, then I could not be called the Tathagata (Buddha) who possesses the ten powers. Good man! The Buddha observes that sentient beings possess both good and unwholesome dharmas. Although such a person possesses these two dharmas, he will soon sever all his roots of goodness and possess unwholesome roots. Why is that? Because such sentient beings do not associate with good friends, do not listen to the true Dharma, do not think wisely, and do not practice according to the Dharma. Because of these reasons, they can sever their roots of goodness and possess unwholesome roots. Good man! The Tathagata also knows that this person, in this life or in the future, in youth, adulthood, or old age, will associate with good friends, listen to the true Dharma, the suffering (Dukkha), the origin (Samudaya), the cessation (Nirodha), and the path (Marga). At that time, they will be able to regenerate their roots of goodness. Good man! It is like a spring, not far from a village, whose water is sweet and possesses eight merits. A person who is hot and thirsty wants to go to the spring. A wise person nearby observes that this thirsty person will surely reach the spring. Why is that? Because there is no other way to go. The Tathagata, the World Honored One, observes sentient beings in the same way. Therefore, the Tathagata is called the one who possesses the power of knowing all faculties. At that time, the World Honored One picked up a small amount of soil from the ground, placed it on his fingernail, and said to Kasyapa (one of the Buddha's ten great disciples): 'Is this soil more, or is the soil of the ten directions (Dasadik) more?' The Bodhisattva (one who seeks enlightenment) Kasyapa said to the Buddha: 'World Honored One, the soil on your fingernail cannot be compared to all the soil in the ten directions.' 'Good man! Some people give up this body and can still obtain a human body; they give up the bodies of the three evil realms (Tiryak-yoni, Preta-yoni, Naraka-gati) and obtain a human body, with all their faculties intact, born in Madhyadesa (the central region of ancient India), possessing right faith, and able to practice the Way,
修習道已能得解脫，得解脫已能入涅槃，如爪上土。舍人身已，得三惡身，舍三惡身得三惡身，諸根不具，生於邊地，信邪倒見，修習邪道，不得解脫、常、樂、涅槃，如十方界所有地土。善男子！護持禁戒，精勤不懈，不犯四重、不作五逆、不用僧鬘物、不作一闡提、不斷善根，信如是等涅槃經典，如爪上土。毀戒懈怠、犯四重禁、作五逆罪、用僧鬘物、作一闡提、斷諸善根，不信是經，如十方界所有地土。善男子！如來善知眾生如是上、中、下根，是故稱佛具知根力。」
迦葉菩薩白佛言：「世尊！如來具足是知根力，是故能知一切眾生上、中、下根，利鈍差別。知現在世眾生諸根，亦知未來眾生諸根。如是眾生於佛滅后，作如是說，如來畢竟入于涅槃、或不畢竟入于涅槃，或說有我、或說無我，或有中陰、或無中陰，或說有退、或說無退，或言如來身是有為、或言如來身是無為，或有說言十二因緣是有為法、或說因緣是無為法，或說心是有常、或說心是無常，或有說言受五欲樂能障聖道、或說不遮，或說世第一法唯是欲界、或說三界，或說佈施唯是意業、或有說言即是五陰，或有說言有三無為、或有說言無三無為，復有說言或有造色、復有說言或無造色，或有說言有無作色、或有說言無無作色，或有說言
【現代漢語翻譯】 現代漢語譯本：
修習佛道已經能夠獲得解脫，獲得解脫后就能進入涅槃（佛教的最高境界，指脫離輪迴的寂靜狀態），這就像指甲上的塵土一樣稀少。捨棄人身之後，會得到三惡道（地獄、餓鬼、畜生）的果報，捨棄三惡道后又會得到三惡道的果報，諸根不健全，出生在邊遠地區，信仰邪惡的見解，修習邪道，不能得到解脫、常、樂、涅槃，這就像十方世界所有的土地一樣眾多。善男子！護持戒律，精進不懈怠，不犯四重戒（殺、盜、淫、妄），不做五逆罪（殺父、殺母、殺阿羅漢、破和合僧、出佛身血），不使用僧眾的財物，不做一闡提（斷絕善根的人），不斷絕善根，相信這樣的涅槃經典，就像指甲上的塵土一樣稀少。毀壞戒律，懈怠懶惰，犯四重禁戒，做五逆罪，使用僧眾的財物，做一闡提，斷絕一切善根，不相信這部經典，就像十方世界所有的土地一樣眾多。善男子！如來善於瞭解眾生上、中、下三種根器，所以被稱為佛，具足知根的能力。 迦葉菩薩（佛陀的十大弟子之一）對佛說：『世尊！如來具足知根的能力，所以能夠了解一切眾生上、中、下三種根器，以及利根和鈍根的差別。知道現在世眾生的根器，也知道未來世眾生的根器。這樣的眾生在佛陀滅度后，會這樣說，如來究竟進入涅槃，或者不究竟進入涅槃，或者說有我（靈魂），或者說無我，或者有中陰（死亡到投胎之間的過渡期），或者沒有中陰，或者說有退轉（修行退步），或者說沒有退轉，或者說如來的身體是有為法（因緣和合而生滅的法），或者說如來的身體是無為法（不生不滅的法），或者有人說十二因緣（佛教關於生命輪迴的理論）是有為法，或者說因緣是無為法，或者說心是有常（永恒不變），或者說心是無常（變化不定），或者有人說享受五欲（色、聲、香、味、觸）的快樂會障礙聖道，或者說不會障礙，或者說世第一法（世間最高的禪定）只是欲界（眾生有慾望的境界），或者說包括三界（欲界、色界、無色界），或者說佈施只是意業（思想行為），或者有人說佈施就是五陰（色、受、想、行、識），或者有人說有三無為（虛空、擇滅、非擇滅），或者有人說沒有三無為，又有人說有造色（由因緣產生的物質），又有人說沒有造色，或者有人說有無作色（不依賴因緣而存在的物質），或者有人說沒有無作色，或者有人說'
【English Translation】 English version:
Practicing the path, one is able to attain liberation; having attained liberation, one is able to enter Nirvana (the ultimate state of enlightenment, a state of peace free from the cycle of rebirth), like the dust on a fingernail. Having abandoned the human body, one obtains the retribution of the three evil realms (hell, hungry ghosts, animals); having abandoned the three evil realms, one again obtains the retribution of the three evil realms, with incomplete faculties, born in remote lands, believing in evil views, practicing evil paths, unable to attain liberation, permanence, bliss, and Nirvana, like all the earth in the ten directions. Good man! Uphold the precepts, be diligent and unremitting, do not commit the four grave offenses (killing, stealing, sexual misconduct, lying), do not commit the five heinous crimes (killing one's father, killing one's mother, killing an Arhat, causing disunity in the Sangha, shedding the blood of a Buddha), do not use the property of the Sangha, do not become an Icchantika (one who has severed their roots of goodness), do not sever the roots of goodness, believe in such Nirvana scriptures, like the dust on a fingernail. Destroying the precepts, being lazy and negligent, committing the four grave offenses, committing the five heinous crimes, using the property of the Sangha, becoming an Icchantika, severing all roots of goodness, not believing in this scripture, like all the earth in the ten directions. Good man! The Tathagata (Buddha) is skilled in understanding the superior, middling, and inferior faculties of beings, therefore he is called Buddha, possessing the power of knowing faculties. Bodhisattva Kasyapa (one of the ten great disciples of the Buddha) said to the Buddha: 'World Honored One! The Tathagata is endowed with the power of knowing faculties, therefore he is able to understand the superior, middling, and inferior faculties of all beings, as well as the differences between sharp and dull faculties. He knows the faculties of beings in the present world, and also knows the faculties of beings in the future world. Such beings, after the Buddha's Parinirvana (passing away), will say such things: the Tathagata ultimately enters Nirvana, or does not ultimately enter Nirvana, or say there is a self (soul), or say there is no self, or there is an intermediate state (the transitional period between death and rebirth), or there is no intermediate state, or say there is regression (decline in practice), or say there is no regression, or say the Tathagata's body is a conditioned phenomenon (a phenomenon that arises and ceases due to causes and conditions), or say the Tathagata's body is an unconditioned phenomenon (a phenomenon that does not arise or cease), or some say the twelve links of dependent origination (the Buddhist theory of the cycle of life) are conditioned phenomena, or say that conditions are unconditioned phenomena, or say the mind is permanent (eternal and unchanging), or say the mind is impermanent (changing and unstable), or some say that enjoying the pleasures of the five senses (sight, sound, smell, taste, touch) will obstruct the holy path, or say it will not obstruct, or say the highest worldly dharma (the highest state of worldly meditation) is only in the desire realm (the realm of beings with desires), or say it includes the three realms (desire realm, form realm, formless realm), or say giving is only mental action (thought and intention), or some say giving is the five aggregates (form, feeling, perception, mental formations, consciousness), or some say there are three unconditioned phenomena (space, cessation by discrimination, cessation without discrimination), or some say there are no three unconditioned phenomena, and again some say there is created form (matter produced by causes and conditions), and again some say there is no created form, or some say there is uncreated form (matter that exists independently of causes and conditions), or some say there is no uncreated form, or some say'
有心數法、或有說言無心數法，或有說言有五種有、或有說言有六種有，或有說言八戒齋法優婆塞戒具足受得、或有說言不具受得，或說比丘犯四重已比丘戒在、或說不在，或有說言須陀洹人斯陀含人阿那含人阿羅漢人皆得佛道、或言不得，或說佛性即眾生有、或說佛性離眾生有，或有說言犯四重禁作五逆罪一闡提等皆有佛性、或說言無，或有說言有十方佛、或有說言無十方佛，如其如來具足成就知根力者，何故今日不決定說？」
佛告迦葉菩薩：「善男子！如是之義非眼識知，乃至非意識知，乃是智慧之所能知。若有智者，我於是人，終不作二，是亦謂我不作二說。于無智者作不定說，而是無智亦復謂我作不定說。善男子！如來所有一切善行，悉為調伏諸眾生故，譬如醫王所有醫方，悉為療治一切病苦。善男子！如來世尊為國土故、為時節故、為他語故、為諸人故、為眾根故，於一法中作二種說，於一名法說無量名，於一義中說無量名，于無量義說無量名。云何一名說無量名？猶如涅槃，亦名涅槃、亦名無生、亦名無出、亦名無作、亦名無為、亦名歸依、亦名窟宅、亦名解脫、亦名光明、亦名燈明、亦名彼岸、亦名無畏、亦名無退、亦名安處、亦名寂靜、亦名無相、亦名無二、亦名一行、亦名清涼、亦名無闇
【現代漢語翻譯】 現代漢語譯本：有人說有心數法（指與心相關的精神現象），有人說沒有心數法；有人說有五種存在（指五道輪迴），有人說有六種存在；有人說受持八關齋戒的優婆塞（在家男居士）能圓滿受持戒律，有人說不能圓滿受持；有人說比丘（出家男僧）犯了四重戒（指四種根本戒）后比丘戒仍然存在，有人說不存在；有人說須陀洹（初果羅漢）、斯陀含（二果羅漢）、阿那含（三果羅漢）、阿羅漢（四果羅漢）都能成佛，有人說不能成佛；有人說佛性（成佛的潛能）就在眾生之中，有人說佛性與眾生分離；有人說犯了四重禁、作了五逆罪（指殺父、殺母、殺阿羅漢、出佛身血、破和合僧）、一闡提（指斷善根的人）等都有佛性，有人說沒有；有人說有十方佛，有人說沒有十方佛。如果如來（佛的稱號）具足成就了知根力（指了解眾生根性和能力的力量），為什麼今天不能確定地說呢？」 佛陀告訴迦葉菩薩（菩薩名）說：「善男子！這樣的道理不是眼識所能知道的，乃至不是意識所能知道的，而是智慧所能知道的。對於有智慧的人，我對於他們，終究不會說兩種不同的說法，這也可以說我不作兩種說法。對於沒有智慧的人，我說不確定的說法，而這些沒有智慧的人也認為我說不確定的說法。善男子！如來所有的一切善行，都是爲了調伏一切眾生，譬如醫王所有的醫方，都是爲了治療一切病苦。善男子！如來世尊爲了國土的緣故、爲了時節的緣故、爲了他語的緣故、爲了諸人的緣故、爲了眾根的緣故，在一種法中說兩種說法，在一個名稱的法中說無量的名稱，在一個意義中說無量的名稱，在無量的意義中說無量的名稱。什麼叫做一個名稱說無量的名稱呢？譬如涅槃（指解脫的境界），也叫做涅槃，也叫做無生，也叫做無出，也叫做無作，也叫做無為，也叫做歸依，也叫做窟宅，也叫做解脫，也叫做光明，也叫做燈明，也叫做彼岸，也叫做無畏，也叫做無退，也叫做安處，也叫做寂靜，也叫做無相，也叫做無二，也叫做一行，也叫做清涼，也叫做無闇。
【English Translation】 English version: Some say there are mental phenomena (referring to mental events related to the mind), some say there are no mental phenomena; some say there are five existences (referring to the five realms of reincarnation), some say there are six existences; some say that an Upasaka (lay male devotee) who observes the Eight Precepts can fully receive the precepts, some say they cannot fully receive them; some say that a Bhikkhu (ordained male monk) who has violated the four major precepts (referring to the four fundamental precepts) still retains the Bhikkhu precepts, some say they do not; some say that a Srotapanna (stream-enterer), a Sakadagamin (once-returner), an Anagamin (non-returner), and an Arhat (worthy one) can all attain Buddhahood, some say they cannot; some say that Buddha-nature (the potential for Buddhahood) is within sentient beings, some say that Buddha-nature is separate from sentient beings; some say that those who have violated the four major prohibitions, committed the five heinous crimes (referring to killing one's father, killing one's mother, killing an Arhat, shedding the blood of a Buddha, and causing schism in the Sangha), and Icchantikas (those who have severed their roots of goodness) all have Buddha-nature, some say they do not; some say there are Buddhas in the ten directions, some say there are no Buddhas in the ten directions. If the Tathagata (title of a Buddha) is fully accomplished in knowing the faculties and powers (referring to the power to understand the faculties and abilities of sentient beings), why is it that today he cannot speak definitively?' The Buddha told Bodhisattva Kasyapa (name of a Bodhisattva), 'Good man! Such a meaning is not known by eye-consciousness, nor even by mind-consciousness, but is known by wisdom. For those who have wisdom, I will never make two different statements, and this can also be said that I do not make two statements. For those who do not have wisdom, I make indefinite statements, and these who do not have wisdom also think that I make indefinite statements. Good man! All the good deeds of the Tathagata are for the purpose of subduing all sentient beings, just as all the medical prescriptions of a physician king are for the purpose of curing all illnesses. Good man! The Tathagata, the World Honored One, for the sake of the country, for the sake of the season, for the sake of the language of others, for the sake of all people, for the sake of the faculties of all, makes two kinds of statements in one Dharma, speaks countless names in one named Dharma, speaks countless names in one meaning, and speaks countless names in countless meanings. What is meant by speaking countless names in one name? For example, Nirvana (referring to the state of liberation), is also called Nirvana, also called no-birth, also called no-arising, also called no-action, also called non-doing, also called refuge, also called dwelling, also called liberation, also called light, also called lamp light, also called the other shore, also called fearlessness, also called non-regression, also called peaceful abode, also called tranquility, also called no-form, also called non-duality, also called one practice, also called coolness, also called no-darkness.'
、亦名無礙、亦名無諍、亦名無濁、亦名廣大、亦名甘露、亦名吉祥，是名一名作無量名。
「云何一義說無量名？猶如帝釋，亦名帝釋、亦名憍尸迦、亦名婆蹉婆、亦名富蘭陀羅、亦名摩佉婆、亦名因陀羅、亦名千眼、亦名舍支夫、亦名金剛、亦名寶頂、亦名寶幢，是名一義說無量名。
「云何于無量義說無量名？如佛如來，亦名如來，義異名異。亦名阿羅呵，義異名異。亦名三藐三佛陀，義異名異。亦名船師、亦名導師、亦名正覺、亦名明行足、亦名大師子王、亦名沙門、亦名婆羅門、亦名寂靜、亦名施主、亦名到彼岸、亦名大醫王、亦名大象王、亦名大龍王、亦名施眼、亦名大力士、亦名大無畏、亦名寶聚、亦名商主、亦名得脫、亦名大丈夫、亦名天人師、亦名大分陀利、亦名獨無等侶、亦名大福田、亦名大智慧海、亦名無相、亦名具足八智，如是一切，義異名異。善男子！是名無量義中說無量名。
「復有一義說無量名，所謂如陰，亦名為陰、亦名顛倒、亦名為諦、亦名四念處、亦名四食、亦名四識住處、亦名為有、亦名為道、亦名為時、亦名眾生、亦名為世、亦名第一義、亦名三修謂身戒心、亦名因果、亦名煩惱、亦名解脫、亦名十二因緣、亦名聲聞辟支佛、亦名地獄餓鬼畜生人天、亦
【現代漢語翻譯】 現代漢語譯本：也名為無礙（沒有阻礙），也名為無諍（沒有爭論），也名為無濁（沒有污濁），也名為廣大（廣闊無邊），也名為甘露（不死之藥），也名為吉祥（吉利美好），這就是一個名稱具有無量名稱的含義。 「為什麼一個意義可以有無量名稱呢？比如帝釋（天神之王），也名為帝釋，也名為憍尸迦（帝釋的別名），也名為婆蹉婆（帝釋的別名），也名為富蘭陀羅（帝釋的別名），也名為摩佉婆（帝釋的別名），也名為因陀羅（帝釋的別名），也名為千眼（帝釋的別名），也名為舍支夫（帝釋的妻子），也名為金剛（帝釋的武器），也名為寶頂（帝釋的頭飾），也名為寶幢（帝釋的旗幟），這就是一個意義具有無量名稱的含義。 「為什麼在無量意義中可以有無量名稱呢？比如佛如來（佛的稱號），也名為如來，意義不同，名稱也不同。也名為阿羅呵（應供），意義不同，名稱也不同。也名為三藐三佛陀（正等覺），意義不同，名稱也不同。也名為船師（引導者），也名為導師（指引者），也名為正覺（正確的覺悟），也名為明行足（智慧和行為都圓滿），也名為大師子王（佛的威猛），也名為沙門（出家人），也名為婆羅門（修行者），也名為寂靜（平靜），也名為施主（佈施者），也名為到彼岸（到達解脫），也名為大醫王（治療眾生煩惱），也名為大象王（佛的威猛），也名為大龍王（佛的威猛），也名為施眼（給予智慧），也名為大力士（佛的力量），也名為大無畏（佛的無畏），也名為寶聚（佛的功德），也名為商主（引導眾生），也名為得脫（獲得解脫），也名為大丈夫（偉大的修行者），也名為天人師（天人和人類的導師），也名為大分陀利（偉大的蓮花），也名為獨無等侶（獨一無二的），也名為大福田（眾生種福的田地），也名為大智慧海（佛的智慧），也名為無相（沒有固定的形象），也名為具足八智（具有八種智慧），像這樣的一切，意義不同，名稱也不同。善男子！這就是在無量意義中具有無量名稱的含義。 「又有一個意義具有無量名稱，比如陰（五蘊），也名為陰，也名為顛倒（錯誤的認知），也名為諦（真理），也名為四念處（四種禪修方法），也名為四食（四種維持生命的方式），也名為四識住處（意識的四種依附），也名為有（存在），也名為道（修行之路），也名為時（時間），也名為眾生（有情生命），也名為世（世界），也名為第一義（最高的真理），也名為三修（身戒心三種修行），也名為因果（原因和結果），也名為煩惱（痛苦的根源），也名為解脫（從痛苦中解脫），也名為十二因緣（生命輪迴的十二個環節），也名為聲聞辟支佛（兩種型別的修行者），也名為地獄餓鬼畜生人天（六道眾生），也
【English Translation】 English version: It is also called 'Unobstructed,' also called 'Non-Contention,' also called 'Unpolluted,' also called 'Vast,' also called 'Nectar,' also called 'Auspicious.' This is one name having immeasurable names. 「Why does one meaning have immeasurable names? For example, like 'Indra' (king of the gods), it is also called 'Indra,' also called 'Kausika' (another name for Indra), also called 'Vatsava' (another name for Indra), also called 'Purandara' (another name for Indra), also called 'Maghava' (another name for Indra), also called 'Indra,' also called 'Thousand-Eyed' (another name for Indra), also called 'Sachi's Husband' (Indra's wife), also called 'Vajra' (Indra's weapon), also called 'Jewel-Crest,' also called 'Jewel-Banner.' This is one meaning having immeasurable names. 「Why are there immeasurable names in immeasurable meanings? For example, like the 'Tathagata Buddha' (title of a Buddha), it is also called 'Tathagata,' the meaning is different, and the name is different. It is also called 'Arhat' (worthy of offerings), the meaning is different, and the name is different. It is also called 'Samyaksambuddha' (fully enlightened one), the meaning is different, and the name is different. It is also called 'Boatman,' also called 'Guide,' also called 'Right Awakening,' also called 'Perfect in Knowledge and Conduct,' also called 'Great Lion King,' also called 'Shramana' (ascetic), also called 'Brahmana' (spiritual seeker), also called 'Tranquil,' also called 'Benefactor,' also called 'One Who Has Reached the Other Shore' (liberation), also called 'Great Physician King' (heals suffering), also called 'Great Elephant King' (Buddha's power), also called 'Great Dragon King' (Buddha's power), also called 'Giver of Eyes' (wisdom), also called 'Great Hero,' also called 'Great Fearless One,' also called 'Treasure Trove,' also called 'Merchant Leader,' also called 'One Who Has Attained Liberation,' also called 'Great Man,' also called 'Teacher of Gods and Humans,' also called 'Great Pundarika' (great lotus), also called 'Unique and Unequaled,' also called 'Great Field of Merit,' also called 'Great Ocean of Wisdom,' also called 'Formless,' also called 'Possessing Eight Wisdoms.' All these, the meaning is different, and the name is different. Good man! This is immeasurable names in immeasurable meanings. 「Furthermore, there is one meaning with immeasurable names, such as the 'Skandhas' (five aggregates), it is also called 'Skandhas,' also called 'Inverted' (wrong perceptions), also called 'Truth,' also called 'Four Foundations of Mindfulness,' also called 'Four Nutriments,' also called 'Four Abodes of Consciousness,' also called 'Existence,' also called 'Path,' also called 'Time,' also called 'Sentient Beings,' also called 'World,' also called 'Ultimate Truth,' also called 'Three Trainings' (morality, concentration, wisdom), also called 'Cause and Effect,' also called 'Afflictions,' also called 'Liberation,' also called 'Twelve Links of Dependent Origination,' also called 'Shravakas and Pratyekabuddhas' (two types of practitioners), also called 'Hell, Hungry Ghosts, Animals, Humans, and Gods' (six realms of existence), also
名過去現在未來，是名一義說無量名。
「善男子！如來世尊為眾生故，廣中說略、略中說廣，第一義諦說為世諦、說世諦法為第一義諦。云何名為廣中說略？如告比丘，我今宣說十二因緣。云何名為十二因緣？所謂因果。云何名為略中說廣？如告比丘，我今宣說苦、集、滅、道，苦者所謂無量諸苦、集者所謂無量煩惱、滅者所謂無量解脫、道者所謂無量方便。云何名為第一義諦說為世諦？如告比丘，吾今此身有老病死。云何名為世諦說為第一義諦？如告憍陳如，汝得法故，名阿若憍陳如。是故隨人、隨意、隨時，故名如來知諸根力。善男子，我若當於如是等義作定說者，則不得稱我為如來具知根力。
「善男子，有智之人當知香象所負，非驢所勝。一切眾生所行無量，是故如來種種為說無量之法。何以故？眾生多有諸煩惱故。若使如來說於一行，不名如來具足成就知諸根力。是故我于余經中說，五種眾生不應還為說五種法，為不信者不讚正信、為毀禁者不讚持戒、為慳貪者不讚佈施、為懈怠者不讚多聞、為愚癡者不讚智慧。何以故？智者若為是五種人說是五事，當知說者不得具足知諸根力，亦不得名憐愍眾生。何以故？是五種人聞是事已，生不信心、噁心、瞋心；以是因緣于無量世受苦果報，是故不名
【現代漢語翻譯】 現代漢語譯本：名稱過去、現在、未來，這一個名稱可以表達無量的含義。 『善男子！如來世尊爲了眾生的緣故，在廣闊的意義中說簡略的道理，在簡略的道理中說廣闊的意義，將第一義諦說成世俗諦，將世俗諦的法說成第一義諦。什麼叫做在廣闊的意義中說簡略的道理呢？比如告訴比丘，我現在宣說十二因緣。什麼叫做十二因緣呢？就是指因果。什麼叫做在簡略的道理中說廣闊的意義呢？比如告訴比丘，我現在宣說苦、集、滅、道，苦是指無量的諸苦，集是指無量的煩惱，滅是指無量的解脫，道是指無量的方便。什麼叫做將第一義諦說成世俗諦呢？比如告訴比丘，我現在的這個身體有衰老、疾病、死亡。什麼叫做將世俗諦說成第一義諦呢？比如告訴憍陳如（Ajnatakaundinya），你因為證得法，所以名為阿若憍陳如（Ajnatakaundinya）。因此，根據不同的人、不同的意願、不同的時間，所以稱為如來能夠了解眾生的根性力量。善男子，我如果對這些意義作固定的說法，就不能稱為如來具足瞭解眾生的根性力量。 『善男子，有智慧的人應當知道香象所能承擔的，不是驢所能勝任的。一切眾生所行的道路是無量的，所以如來才用種種方式為他們宣說無量的法。為什麼呢？因為眾生大多有各種煩惱的緣故。如果如來只說一種修行方法，就不能稱為如來具足成就瞭解眾生根性的力量。因此，我在其他的經典中說，五種眾生不應該再為他們說五種法，對於不相信的人不讚美正信，對於毀犯戒律的人不讚美持戒，對於慳吝貪婪的人不讚美佈施，對於懈怠懶惰的人不讚美多聞，對於愚癡無知的人不讚美智慧。為什麼呢？有智慧的人如果為這五種人說這五種事，應當知道說的人不能具足瞭解眾生的根性力量，也不能稱為憐憫眾生。為什麼呢？這五種人聽了這些事後，會產生不相信的心、噁心、嗔恨心；因為這個因緣，在無量世中會遭受痛苦的果報，所以不能稱為憐憫眾生。
【English Translation】 English version: Names of the past, present, and future, this one name expresses limitless meanings. 'Good man! The Tathagata, the World Honored One, for the sake of sentient beings, speaks briefly within the vast, and speaks vastly within the brief, explains the ultimate truth as conventional truth, and explains conventional truth as the ultimate truth. What is meant by speaking briefly within the vast? For example, telling the Bhikkhus, 'I now proclaim the twelve links of dependent origination.' What are the twelve links of dependent origination? They refer to cause and effect. What is meant by speaking vastly within the brief? For example, telling the Bhikkhus, 'I now proclaim suffering, its origin, its cessation, and the path.' Suffering refers to limitless sufferings, origin refers to limitless afflictions, cessation refers to limitless liberation, and the path refers to limitless skillful means. What is meant by explaining the ultimate truth as conventional truth? For example, telling the Bhikkhus, 'My present body experiences old age, sickness, and death.' What is meant by explaining conventional truth as the ultimate truth? For example, telling Ajnatakaundinya, 'Because you have attained the Dharma, you are named Ajnatakaundinya.' Therefore, according to the person, intention, and time, it is said that the Tathagata knows the power of the faculties. Good man, if I were to make fixed statements about these meanings, I could not be called the Tathagata who fully knows the power of the faculties. 'Good man, a wise person should know that what an elephant can carry is not what a donkey can surpass. The paths taken by all sentient beings are limitless, therefore the Tathagata teaches limitless Dharma in various ways. Why is this so? Because sentient beings have many afflictions. If the Tathagata were to teach only one practice, he could not be called the Tathagata who has fully accomplished the power of knowing the faculties of sentient beings. Therefore, in other sutras, I have said that five kinds of sentient beings should not be taught five kinds of Dharma: for those who do not believe, do not praise right faith; for those who break precepts, do not praise keeping precepts; for those who are stingy, do not praise generosity; for those who are lazy, do not praise learning; for those who are ignorant, do not praise wisdom. Why is this so? If a wise person were to teach these five things to these five kinds of people, it should be known that the teacher does not fully know the power of the faculties of sentient beings, nor can they be called compassionate towards sentient beings. Why is this so? Because these five kinds of people, upon hearing these things, will generate disbelief, evil thoughts, and anger; because of this cause, they will suffer the consequences of pain for limitless lifetimes, therefore it cannot be called compassion towards sentient beings.'
憐愍眾生具知根力。是故我先於余經中告舍利弗：『汝慎無為利根之人廣說法語，鈍根之人略說法也。』舍利弗言：『世尊！我但為憐愍故說，非是具足根力故說。』善男子！廣略說法是佛境界，非諸聲聞緣覺所知。
「善男子！如汝所言，佛涅槃后，諸弟子等，各異說者，是人皆以顛倒因緣，不得正見，是故不能自利利他。善男子！是諸眾生非唯一性、一行、一根、一種國土、一善知識，是故如來為彼種種宣說法要，以是因緣，十方三世諸佛如來為眾生故，開示演說十二部經。善男子！如來說是十二部經，非為自利，但為利他。是故如來第五力者名為解力。是二力故，如來深知是人現在能斷善根、是人後世能斷善根、是人現在能得解脫、是人後世能得解脫。是故如來名無上力士。◎
大般涅槃經卷第三十三 大正藏第 12 冊 No. 0374 大般涅槃經
大般涅槃經卷第三十四
北涼天竺三藏曇無讖譯迦葉菩薩品第十二之二
「◎善男子！若言如來畢竟涅槃、不畢竟涅槃，是人不解如來意故，作如是說。善男子！是香山中有諸仙人五萬三千，皆於過去迦葉佛所，修諸功德未得正道，親近諸佛聽受正法。如來欲為如是人故，告阿難言：『過三月已，吾當涅槃。』諸天聞已，
【現代漢語翻譯】 現代漢語譯本：佛陀憐憫眾生，深知他們的根性和力量。因此，我先前在其他經典中告訴舍利弗（Śāriputra）：『你切莫為利根之人廣說佛法，為鈍根之人略說法。』舍利弗說：『世尊！我只是爲了憐憫眾生而說，並非因為他們具備了足夠的根性和力量才說。』善男子！廣略說法是佛的境界，不是所有聲聞（Śrāvaka）和緣覺（Pratyekabuddha）所能瞭解的。 善男子！正如你所說，佛陀涅槃后，弟子們各自有不同的說法，這些人都是因為顛倒的因緣，不能獲得正確的見解，所以不能自利利他。善男子！這些眾生並非只有一種根性、一種行為、一種根器、一種國土、一位善知識，因此如來為他們宣說種種不同的佛法要義。因為這個原因，十方三世諸佛如來爲了眾生，開示演說十二部經。善男子！如來說這十二部經，不是爲了自己利益，而是爲了利益他人。因此，如來的第五種力量稱為解力。因為這兩種力量，如來深知這個人現在能斷善根，這個人後世能斷善根，這個人現在能得解脫，這個人後世能得解脫。因此，如來被稱為無上力士。 善男子！如果說如來畢竟涅槃，或者說不畢竟涅槃，這個人是不瞭解如來的真實意圖，所以才這樣說。善男子！在這香山中，有五萬三千位仙人，他們都在過去迦葉佛（Kāśyapa Buddha）那裡修習各種功德，但沒有得到正道，他們親近諸佛，聽受正法。如來爲了這些人，告訴阿難（Ānanda）說：『過三個月后，我將涅槃。』諸天聽到后，
【English Translation】 English version: The Buddha, compassionate towards all beings, fully understands their faculties and powers. Therefore, I previously told Śāriputra in other scriptures: 『You should not extensively preach the Dharma to those with sharp faculties, nor briefly preach it to those with dull faculties.』 Śāriputra said: 『World Honored One! I speak only out of compassion, not because they possess sufficient faculties and powers.』 Good man! Expounding the Dharma extensively or briefly is the realm of the Buddha, not something that all Śrāvakas and Pratyekabuddhas can understand. Good man! As you said, after the Buddha's Parinirvana, the disciples each have different interpretations. These people, due to their inverted causes and conditions, cannot attain right view, and therefore cannot benefit themselves or others. Good man! These beings do not have just one nature, one practice, one faculty, one land, or one good teacher. Therefore, the Tathagata expounds various Dharma essentials for them. Because of this reason, the Buddhas and Tathagatas of the ten directions and three times, for the sake of beings, reveal and expound the twelve divisions of scriptures. Good man! The Tathagata speaks these twelve divisions of scriptures not for self-benefit, but for the benefit of others. Therefore, the fifth power of the Tathagata is called the power of understanding. Because of these two powers, the Tathagata deeply knows whether a person can sever their roots of goodness in this life, whether a person can sever their roots of goodness in a future life, whether a person can attain liberation in this life, and whether a person can attain liberation in a future life. Therefore, the Tathagata is called the Unsurpassed Hero. Good man! If one says that the Tathagata enters complete Parinirvana or does not enter complete Parinirvana, this person does not understand the true intention of the Tathagata, and thus speaks in this way. Good man! In this Fragrant Mountain, there are 53,000 immortals who, in the past, under Kāśyapa Buddha, cultivated various merits but did not attain the right path. They approached the Buddhas and listened to the true Dharma. The Tathagata, for the sake of these people, told Ānanda: 『After three months, I will enter Parinirvana.』 Upon hearing this, the devas,
其聲展轉乃至香山。諸仙聞已，即生悔心，作如是言：『云何我等得生人中，不親近佛？諸佛如來出世甚難，如優曇花，我今當往至世尊所聽受正法。』善男子！爾時五萬三千諸仙即來我所，我時即為如應說法：『諸大士！色是無常。何以故？色之因緣是無常故，無常因生，色云何常？乃至識亦如是。』爾時諸仙聞是法已，即時獲得阿羅漢果。
「善男子！拘尸那竭有諸力士三十萬人，無所繫屬，自恃憍恣、色力命財，狂醉亂心。善男子！我為調伏諸力士故，告目連言：『汝當調伏如是力士。』時目犍連敬順我教，於五年中種種教化，乃至不能令一力士受法調伏。是故我復為彼力士告阿難言：『過三月已，吾當涅槃。』善男子！時諸力士聞是語已，相與集聚，平治道路。過三月已，我時便從毗舍離國，至拘尸那城，中路遙見諸力士輩，即自化身為沙門像，往力士所作如是言：『諸童子！作何事耶？』力士聞已，皆生瞋恨，作如是言：『沙門！汝今云何謂我等輩為童子耶？』我時語言：『汝今大眾三十萬人，盡其身力，不能移此微末小石，云何不名為童子乎？』諸力士言：『汝若謂我為童子者，當知汝即是大人也。』善男子！我于爾時以足二指，掘出此石。是諸力士見是事已，即於己身生輕劣想，復作是言：『沙
【現代漢語翻譯】 現代漢語譯本：他們的聲音輾轉傳到了香山。眾仙人聽到后，都生起了悔恨之心，這樣說道：『我們為什麼會投生到仙界，而沒有親近佛陀呢？諸佛如來出世非常難得，如同優曇花一般，我們現在應當前往世尊那裡聽受正法。』善男子！當時有五萬三千位仙人來到我這裡，我當時就為他們如理說法：『諸位大士！色是無常的。為什麼呢？因為色的因緣是無常的，由無常的因緣所生，色怎麼會是常住的呢？乃至識也是如此。』當時，眾仙人聽聞此法后，立刻獲得了阿羅漢果。 善男子！在拘尸那竭（Kushinagar）有三十萬力士，他們無所依傍，仗恃著自己的驕傲放縱、色慾、力量、壽命和財富，狂妄自大，心神迷亂。善男子！爲了調伏這些力士，我告訴目連（Maudgalyayana）說：『你應當去調伏這些力士。』當時，目犍連（Maudgalyayana）恭敬地遵從我的教誨，在五年中用各種方法教化他們，甚至不能讓一個力士接受佛法調伏。因此，我又為這些力士告訴阿難（Ananda）說：『過三個月后，我將要涅槃。』善男子！當時，這些力士聽到這話后，互相聚集在一起，平整道路。過了三個月后，我當時就從毗舍離國（Vaishali）來到拘尸那城（Kushinagar），在路上遠遠地看見那些力士們，就自己化身為沙門（Shramana）的形象，走到力士們那裡，這樣說道：『各位童子！你們在做什麼呢？』力士們聽了，都生起嗔恨心，這樣說道：『沙門！你現在為什麼稱呼我們為童子呢？』我當時說道：『你們現在有三十萬人，用盡全身的力量，也不能移動這塊微小的石頭，為什麼不稱為童子呢？』力士們說：『如果你說我們是童子，那麼你應該就是大人了。』善男子！我當時用腳的兩個腳趾，就挖出了這塊石頭。這些力士看到這件事後，立刻對自己產生了輕視的想法，又這樣說道：『沙
【English Translation】 English version: Their voices echoed all the way to Fragrant Mountain. Upon hearing this, the various immortals felt remorse and said, 'Why were we born in the realm of immortals and not close to the Buddha? The appearance of a Tathagata (Thus Come One) is extremely rare, like the Udumbara flower. We should now go to the World Honored One to receive the true Dharma.' Good man! At that time, fifty-three thousand immortals came to me, and I then taught them the Dharma accordingly: 'Great beings! Form is impermanent. Why? Because the causes and conditions of form are impermanent. Since it arises from impermanent causes, how can form be permanent? The same is true for consciousness.' Upon hearing this Dharma, the immortals immediately attained the fruit of Arhat. Good man! In Kushinagar (Kushinagar), there were three hundred thousand strongmen who were unattached, relying on their arrogance, lust, strength, lifespan, and wealth, becoming arrogant and confused. Good man! To tame these strongmen, I told Maudgalyayana (Maudgalyayana), 'You should go and tame these strongmen.' At that time, Maudgalyayana (Maudgalyayana) respectfully followed my teachings and, for five years, taught them in various ways, but could not even get one strongman to accept the Dharma and be tamed. Therefore, I told Ananda (Ananda) for the sake of those strongmen, 'After three months, I will enter Nirvana.' Good man! When the strongmen heard this, they gathered together and leveled the roads. After three months, I then went from Vaishali (Vaishali) to Kushinagar (Kushinagar). On the way, I saw the strongmen from afar and transformed myself into the form of a Shramana (Shramana), going to the strongmen and saying, 'Young boys! What are you doing?' Upon hearing this, the strongmen became angry and said, 'Shramana! Why do you call us boys?' I then said, 'You are now three hundred thousand people, and with all your strength, you cannot move this tiny stone. Why should you not be called boys?' The strongmen said, 'If you call us boys, then you must be a great man.' Good man! At that time, I used two toes of my foot to dig out this stone. When the strongmen saw this, they immediately felt inferior and said, 'Sha'
門！汝今復能移徙此石，令出道不？』我言童子：『何因緣故，嚴治此道？』諸力士言：『沙門！汝不知耶？釋迦如來當由此路至娑羅林，入于涅槃。以是因緣，我等平治。』我時贊言：『善哉，善哉！童子！汝等已發如是善心，吾當為汝除去此石。』我時以手舉擲大石，高至阿迦尼吒。時諸力士見石在空，皆生驚怖，尋欲四散。我復告言：『諸力士等，汝今不應生恐怖心，各欲散去。』諸力士言：『沙門！若能救護我者，我當安住。』爾時我復以手接石，置之右掌。力士見已，心生歡喜，復作是言：『沙門！是石常耶？是無常乎？』我于爾時，以口吹之，石即散壞，猶如微塵。力士見已唱言：『沙門！是石無常。』即生愧心而自考責：『云何我等，恃怙自在色力命財，而生憍慢？』我知其心，即舍化身，還複本形而為說法。力士見已，一切皆發菩提之心。
「善男子！拘尸那竭有一工巧，名曰純陀，是人先於迦葉佛所，發大誓願：『釋迦如來入涅槃時，我當最後奉施飲食。』是故我于毗舍離國，顧命比丘優波摩那：『善男子！過三月已，吾當于彼拘尸那竭娑羅雙樹，入般涅槃。汝可往告純陀令知。』善男子！王舍城中有五通仙，名須跋陀，年百二十，常自稱是一切智人，生大憍慢，已於過去無量佛所，種諸善
【現代漢語翻譯】 現代漢語譯本 『喂！你現在還能移動這塊石頭，讓路通暢嗎？』我問童子：『是什麼原因，要這樣修整道路？』那些力士說：『沙門！你不知道嗎？釋迦如來將要從這條路前往娑羅林，進入涅槃。因此，我們才要平整道路。』我當時讚歎道：『好啊，好啊！童子們！你們已經發了這樣的善心，我應當為你們除去這塊石頭。』我當時用手舉起大石頭，高高拋到阿迦尼吒天。當時那些力士看到石頭在空中，都感到驚恐，想要四散逃開。我又告訴他們：『各位力士，你們現在不應該感到恐懼，各自想要逃散。』那些力士說：『沙門！如果能保護我們，我們就留下來。』那時，我又用手接住石頭，放在右掌上。力士們看到后，心中歡喜，又問道：『沙門！這石頭是常住的嗎？還是無常的呢？』我當時用口吹氣，石頭立刻散壞，猶如微塵。力士們看到后，喊道：『沙門！這石頭是無常的。』他們立刻感到慚愧，並自我責備：『為什麼我們仗恃自在的色力、壽命和財富，而生起驕慢之心呢？』我知道他們的心意，就捨棄化身，恢復本來的形貌，為他們說法。力士們看到后，都發起了菩提之心。 『善男子！拘尸那竭有一個工匠，名叫純陀（Chunda），這個人先前在迦葉佛（Kasyapa Buddha）那裡，發下大誓願：『釋迦如來進入涅槃時，我應當最後供養飲食。』因此，我在毗舍離國（Vaishali），囑咐比丘優波摩那（Upamana）：『善男子！過了三個月，我將要在拘尸那竭（Kushinagar）的娑羅雙樹（Sala trees）下，進入般涅槃。你可以去告訴純陀，讓他知道。』善男子！王舍城（Rajgir）中有一位五神通的仙人，名叫須跋陀（Subhadra），年齡一百二十歲，常常自稱是一切智人，生起很大的驕慢之心，他已經在過去無量佛那裡，種下了各種善根。
【English Translation】 English version 'Hey! Can you now move this stone and clear the path?' I asked the boys, 'What is the reason for preparing this road?' The strong men said, 'Shramana! Don't you know? Shakyamuni Tathagata will pass this way to the Sala Grove to enter Nirvana. Therefore, we are leveling the road.' I then praised them, 'Good, good! Boys! You have already developed such good intentions, I shall remove this stone for you.' I then lifted the large stone with my hand and threw it high up to the Akanishta heaven. At that time, the strong men saw the stone in the air and were all terrified, wanting to scatter and flee. I then told them, 'Strong men, you should not be afraid now and want to scatter. ' The strong men said, 'Shramana! If you can protect us, we will stay.' At that time, I caught the stone again with my hand and placed it on my right palm. The strong men, seeing this, were delighted and asked, 'Shramana! Is this stone permanent? Or is it impermanent?' I then blew on it with my mouth, and the stone immediately crumbled, like fine dust. The strong men, seeing this, exclaimed, 'Shramana! This stone is impermanent.' They immediately felt ashamed and reproached themselves, 'Why do we rely on our free physical strength, life, and wealth, and give rise to arrogance?' Knowing their minds, I abandoned my transformation body, returned to my original form, and preached the Dharma to them. The strong men, seeing this, all developed the Bodhi mind. 'Good man! In Kushinagar, there is a craftsman named Chunda (meaning 'pure one'), who had previously made a great vow before Kasyapa Buddha (a past Buddha): 'When Shakyamuni Tathagata enters Nirvana, I shall be the last to offer food.' Therefore, in Vaishali, I instructed the Bhikshu Upamana (meaning 'comparison'): 'Good man! After three months, I will enter Parinirvana under the twin Sala trees in Kushinagar. You can go and inform Chunda.' Good man! In Rajgir, there is a five-supernatural-power ascetic named Subhadra (meaning 'very auspicious'), who is one hundred and twenty years old. He always claims to be omniscient and has developed great arrogance. He has already planted various good roots with countless Buddhas in the past.
根，我亦為欲調伏彼故，告阿難言：『過三月已，吾當涅槃。須跋聞已，當來我所，生信敬心，我當爲彼說種種法，其人聞已，當得盡漏。』
「善男子！羅閱耆王頻婆娑羅，其王太子名曰善見，業因緣故，生惡逆心，欲害其父，而不得便。爾時惡人提婆達多，亦因過去業因緣故，復於我所生不善心，欲害於我，即修五通，不久獲得，與善見太子共為親厚。為太子故，現作種種神通之事，從非門出、從門而入，從門而出、非門而入，或時示現象馬牛羊、男女之身。善見太子見已，即生愛心、喜心、敬信之心，為是事故，嚴設種種供養之具而供養之，又復白言：『大師，聖人。我今欲見曼陀羅花。』時調婆達多即便往至三十三天，從彼天人而求索之，其福盡故，都無與者。既不得花，作是思惟：『曼陀羅樹，無我、我所，我若自取，當有何罪？』即前欲取，便失神通，還見己身，在王舍城。心生慚愧，不能復見善見太子，復作是念：『我今當往至如來所，求索大眾。佛若聽者，我當隨意教詔敕使舍利弗等。』爾時提婆達多便來我所，作如是言：『唯愿如來，以此大眾付囑於我，我當種種說法教化，令其調伏。』我言癡人：『舍利弗等聰明大智，世所信伏。我猶不以大眾付囑，況汝癡人，食唾者乎？』時提婆達，復
【現代漢語翻譯】 現代漢語譯本：『根』，我爲了調伏他們，告訴阿難說：『過三個月后，我將涅槃。須跋聽到后，會來我這裡，生起信敬之心，我將為他說種種佛法，他聽聞后，將能斷盡煩惱。』 『善男子！羅閱耆王頻婆娑羅（Bimbisara，古印度摩揭陀國王），他的太子名叫善見，因為業力的因緣，生起邪惡叛逆之心，想要殺害他的父親，但沒有得逞。當時惡人提婆達多（Devadatta，佛陀的堂弟，後背叛佛陀），也因為過去業力的因緣，對我生起不善之心，想要加害於我，就修習五神通，不久就獲得了。他和善見太子關係親密。爲了太子，他顯現種種神通之事，從不是門的地方出去，從門進入，從門出去，從不是門的地方進入，有時顯現出象、馬、牛、羊、男人、女人的身形。善見太子看到后，就生起愛慕之心、歡喜之心、敬信之心，因為這個緣故，他準備種種供養的物品來供養提婆達多，又對他說：『大師，聖人。我現在想見到曼陀羅花（Mandara flower，天界之花）。』當時提婆達多就前往三十三天（Trayastrimsa，佛教欲界六天之一），向那裡的天人索要，因為他的福報已經用盡，沒有人給他。既然得不到花，他就這樣想：『曼陀羅樹，沒有我，也沒有我所，我如果自己去取，會有什麼罪過呢？』就上前想要去取，就失去了神通，又看到自己身處王舍城（Rajagrha，古印度城市）。心中慚愧，不能再見善見太子，又這樣想：『我現在應當前往如來那裡，請求大眾。佛如果允許，我就可以隨意教導、命令舍利弗（Sariputra，佛陀十大弟子之一）等人。』當時提婆達多就來到我這裡，這樣說：『希望如來，把這些大眾託付給我，我將用種種說法教化，讓他們調伏。』我呵斥這個愚癡的人說：『舍利弗等人聰明有大智慧，世人都信服他們。我尚且不把大眾託付給他們，何況你這個愚癡的人，吃別人唾沫的人呢？』當時提婆達多又
【English Translation】 English version: 'Root,' I, in order to subdue them, told Ananda: 'After three months, I will enter Nirvana. Subha, having heard this, will come to me, generating faith and respect. I will then preach various Dharmas to him, and upon hearing them, he will be able to extinguish all defilements.' 'Good man! King Bimbisara (Bimbisara, King of Magadha in ancient India) of Rajagrha, whose crown prince was named Ajatasatru, due to karmic causes, developed an evil and rebellious mind, desiring to kill his father, but was unable to do so. At that time, the evil person Devadatta (Devadatta, Buddha's cousin who later betrayed him), also due to past karmic causes, developed ill intentions towards me, desiring to harm me. He cultivated the five supernormal powers and soon attained them. He became close with Prince Ajatasatru. For the sake of the prince, he manifested various miraculous feats, exiting through non-doors and entering through doors, exiting through doors and entering through non-doors, sometimes appearing as elephants, horses, cows, sheep, men, and women. Upon seeing this, Prince Ajatasatru developed feelings of love, joy, and faith. For this reason, he prepared various offerings to present to Devadatta, and said to him, 'Master, sage. I now wish to see the Mandara flower (Mandara flower, a celestial flower).' At that time, Devadatta went to the Trayastrimsa Heaven (Trayastrimsa, one of the six heavens in the desire realm of Buddhism) to request it from the devas there, but because his merit was exhausted, no one would give it to him. Since he could not obtain the flower, he thought, 'The Mandara tree has no self and no belonging to self. If I take it myself, what sin would there be?' He then went forward to take it, but lost his supernormal powers and found himself back in Rajagrha. Feeling ashamed, he could no longer face Prince Ajatasatru, and thought, 'I should now go to the Tathagata and request the Sangha. If the Buddha allows it, I can freely instruct and command Sariputra (Sariputra, one of the ten great disciples of the Buddha) and others.' At that time, Devadatta came to me and said, 'I wish that the Tathagata would entrust this Sangha to me. I will teach and transform them with various teachings, so that they may be subdued.' I rebuked this foolish man, saying, 'Sariputra and others are intelligent and wise, and the world believes in them. I would not entrust the Sangha to them, let alone to you, a foolish person who eats the spittle of others?' At that time, Devadatta again
於我所倍生噁心，作如是言：『瞿曇！汝今雖復調伏大眾，勢亦不久，當見磨滅。』作是語已，大地即時六返震動，提婆達多尋時躄地，于其身邊，出大暴風吹諸塵土，而污坌之。提婆達多見惡相已，復作是言：『若我此身現世必入阿鼻地獄，我要當報如是大怨。』時提婆達多，尋起往至善見太子所，善見見已即問：『聖人！何故顏容憔悴，有憂色耶？』提婆達言：『我常如是，汝不知乎？』善見答言：『愿說其意何因緣爾？』提婆達言：『我今與汝極成親愛，外人罵汝以為非理，我聞是事，豈得不憂？』善見太子復作是言：『國人云何罵辱於我？』提婆達言：『國人罵汝為未生怨。』善見覆言：『何故名我為未生怨？誰作此名？』提婆達言：『汝未生時，一切相師皆作是言，是兒生已當殺其父。是故外人皆悉號汝為未生怨。一切內人，護汝心故，謂為善見。韋提夫人聞是語已，既生汝身於高樓上，棄之於地，壞汝一指。以是因緣，人復號汝為婆羅留枝。我聞是已，心生愁憒，而復不能向汝說之。』提婆達多以如是等種種惡事，教令殺父：『若汝殺父，我亦能殺瞿曇沙門。』善見太子問一大臣，名曰雨行：『大王何故為我立字作未生怨？』大臣即為說其本末，如提婆達所說無異。善見聞已，即與大臣收其父王，閉之城
【現代漢語翻譯】 現代漢語譯本：他對我更加厭惡，這樣說道：『瞿曇（釋迦牟尼的姓）！你現在雖然調伏了大眾，但勢力也不會長久，終將衰敗滅亡。』說完這話，大地立刻六次震動，提婆達多隨即倒地，他身邊颳起大風，塵土飛揚，弄髒了他。提婆達多看到這些不祥之兆后，又說：『如果我此生必定要墮入阿鼻地獄，我一定要報此大仇。』當時，提婆達多起身前往善見太子那裡，善見見到他后就問：『聖人！為何你面容憔悴，帶有憂愁之色？』提婆達多說：『我一直如此，你不知道嗎？』善見回答說：『愿您說出原因。』提婆達多說：『我如今與你非常親近，外人辱罵你，說你不合道理，我聽到這些事，怎能不憂愁？』善見太子又問：『國人如何辱罵我？』提婆達多說：『國人罵你為未生怨。』善見又問：『為何稱我為未生怨？是誰起的這個名字？』提婆達多說：『你未出生時，所有的相師都說，這個孩子出生後會殺他的父親。所以外人都稱你為未生怨。所有宮內的人，爲了保護你的心，稱你為善見。韋提夫人（善見的母親）聽到這話后，在你出生時，從高樓上把你扔到地上，摔壞了你的一根手指。因為這個緣故，人們又稱你為婆羅留枝。我聽到這些，心中憂愁煩悶，卻又不能向你訴說。』提婆達多用這些種種惡事，教唆他殺父：『如果你殺了你的父親，我也能殺死沙門瞿曇。』善見太子問一位大臣，名叫雨行：『大王為何給我起名叫未生怨？』大臣就把事情的來龍去脈，和提婆達多說的一樣，都告訴了他。善見聽后，就和大臣一起抓捕了他的父王，把他關在城裡。 現代漢語譯本：他對我更加厭惡，這樣說道：『瞿曇！你現在雖然調伏了大眾，但勢力也不會長久，終將衰敗滅亡。』說完這話，大地立刻六次震動，提婆達多隨即倒地，他身邊颳起大風，塵土飛揚，弄髒了他。提婆達多看到這些不祥之兆后，又說：『如果我此生必定要墮入阿鼻地獄，我一定要報此大仇。』當時，提婆達多起身前往善見太子那裡，善見見到他后就問：『聖人！為何你面容憔悴，帶有憂愁之色？』提婆達多說：『我一直如此，你不知道嗎？』善見回答說：『愿您說出原因。』提婆達多說：『我如今與你非常親近，外人辱罵你，說你不合道理，我聽到這些事，怎能不憂愁？』善見太子又問：『國人如何辱罵我？』提婆達多說：『國人罵你為未生怨。』善見又問：『為何稱我為未生怨？是誰起的這個名字？』提婆達多說：『你未出生時，所有的相師都說，這個孩子出生後會殺他的父親。所以外人都稱你為未生怨。所有宮內的人，爲了保護你的心，稱你為善見。韋提夫人聽到這話后，在你出生時，從高樓上把你扔到地上，摔壞了你的一根手指。因為這個緣故，人們又稱你為婆羅留枝。我聽到這些，心中憂愁煩悶，卻又不能向你訴說。』提婆達多用這些種種惡事，教唆他殺父：『如果你殺了你的父親，我也能殺死沙門瞿曇。』善見太子問一位大臣，名叫雨行：『大王為何給我起名叫未生怨？』大臣就把事情的來龍去脈，和提婆達多說的一樣，都告訴了他。善見聽后，就和大臣一起抓捕了他的父王，把他關在城裡。
【English Translation】 English version: He became even more disgusted with me, saying, 'Gautama (Shakyamuni's surname)! Although you have now subdued the masses, your power will not last long and will eventually decline and perish.' After saying this, the earth immediately shook six times, and Devadatta fell to the ground. A great wind arose around him, blowing dust and dirt, soiling him. Seeing these ominous signs, Devadatta said again, 'If I am destined to fall into Avici Hell in this life, I will surely avenge this great grievance.' At that time, Devadatta got up and went to Prince Ajatashatru. When Ajatashatru saw him, he asked, 'Holy one! Why does your face look so haggard and sorrowful?' Devadatta said, 'I am always like this, don't you know?' Ajatashatru replied, 'Please tell me the reason.' Devadatta said, 'I am now very close to you, and outsiders are scolding you, saying that you are unreasonable. When I hear these things, how can I not be worried?' Prince Ajatashatru then asked, 'How do the people of the country insult me?' Devadatta said, 'The people of the country call you Ajatashatru (Unborn Enemy).' Ajatashatru asked again, 'Why do they call me Ajatashatru? Who gave me this name?' Devadatta said, 'When you were not yet born, all the fortune tellers said that this child would kill his father after he was born. Therefore, outsiders all call you Ajatashatru. All the people in the palace, to protect your feelings, call you Ajatashatru (Well-Seen). When Queen Vaidehi (Ajatashatru's mother) heard this, when you were born, she threw you from a high tower to the ground, breaking one of your fingers. Because of this, people also call you Bharalavaka. When I heard these things, my heart was filled with sorrow and distress, but I could not tell you.' Devadatta used these various evil things to incite him to kill his father: 'If you kill your father, I can also kill the Shramana Gautama.' Prince Ajatashatru asked a minister named Varshakara, 'Why did the king give me the name Ajatashatru?' The minister then told him the whole story, just as Devadatta had said. After hearing this, Ajatashatru, together with the minister, arrested his father and imprisoned him in the city. English version: He became even more disgusted with me, saying, 'Gautama! Although you have now subdued the masses, your power will not last long and will eventually decline and perish.' After saying this, the earth immediately shook six times, and Devadatta fell to the ground. A great wind arose around him, blowing dust and dirt, soiling him. Seeing these ominous signs, Devadatta said again, 'If I am destined to fall into Avici Hell in this life, I will surely avenge this great grievance.' At that time, Devadatta got up and went to Prince Ajatashatru. When Ajatashatru saw him, he asked, 'Holy one! Why does your face look so haggard and sorrowful?' Devadatta said, 'I am always like this, don't you know?' Ajatashatru replied, 'Please tell me the reason.' Devadatta said, 'I am now very close to you, and outsiders are scolding you, saying that you are unreasonable. When I hear these things, how can I not be worried?' Prince Ajatashatru then asked, 'How do the people of the country insult me?' Devadatta said, 'The people of the country call you Ajatashatru (Unborn Enemy).' Ajatashatru asked again, 'Why do they call me Ajatashatru? Who gave me this name?' Devadatta said, 'When you were not yet born, all the fortune tellers said that this child would kill his father after he was born. Therefore, outsiders all call you Ajatashatru. All the people in the palace, to protect your feelings, call you Ajatashatru (Well-Seen). When Queen Vaidehi heard this, when you were born, she threw you from a high tower to the ground, breaking one of your fingers. Because of this, people also call you Bharalavaka. When I heard these things, my heart was filled with sorrow and distress, but I could not tell you.' Devadatta used these various evil things to incite him to kill his father: 'If you kill your father, I can also kill the Shramana Gautama.' Prince Ajatashatru asked a minister named Varshakara, 'Why did the king give me the name Ajatashatru?' The minister then told him the whole story, just as Devadatta had said. After hearing this, Ajatashatru, together with the minister, arrested his father and imprisoned him in the city.
外，以四種兵而守衛之。韋提夫人聞是事已，即至王所，諸守王人，遮不聽入。爾時夫人生瞋恚心，便呵罵之。時諸守人即告太子：『大王！夫人慾得往見父王，不審聽不？』善見聞已，復生瞋嫌，即往母所，前牽母發，拔刀欲斫。爾時耆婆白言：『大王！有國已來，罪雖極重，不及女人，況所生母？』善見太子聞是語已，為耆婆故，即便放舍。遮斷父王衣服臥具、飲食湯藥，過七日已，王命便終。善見太子見父喪已，方生悔心，雨行大臣復以種種惡邪之法而為說之：『大王！一切業行都無有罪，何故今者而生悔心？』耆婆復言：『大王！當知如是業者，罪兼二種：一者殺害父王，二者殺須陀洹。如是罪者，除佛更無能除滅者。』善見王言：『如來清凈，無有穢濁，我等罪人，云何得見？』善男子！我知是事，故告阿難：『過三月已，吾當涅槃。善見聞已，即來我所，我為說法，重罪得薄，獲無根信。』善男子！我諸弟子聞是說已，不解我意，故作是言：『如來定說畢竟涅槃。』◎
「◎善男子！菩薩二種：一者實義，二者假名。假名菩薩，聞我三月當入涅槃，皆生退心，而作是言：『如其如來無常不住，我等何為為是事故，無量世中受大苦惱？如來世尊成就具足無量功德，尚不能壞如是死魔，況我等輩當能壞
【現代漢語翻譯】 現代漢語譯本：此外，（阿阇世）用四種軍隊來守衛（頻婆娑羅王）。韋提希夫人聽到這件事後，就去見國王，但守衛的人攔住她不讓她進去。當時夫人心中生起嗔恨，便呵斥謾罵他們。守衛的人就告訴太子：『大王！夫人想要去見父王，不知道是否允許？』阿阇世聽到后，又生起嫌惡，就去到母親那裡，上前抓住母親的頭髮，拔出刀想要砍她。當時耆婆（Jivaka，名醫）勸說道：『大王！自古以來，罪行再重，也比不上殺害女人，更何況是自己的生母？』阿阇世太子聽了這話，因為耆婆的緣故，就放開了母親。他斷絕了父王的衣服臥具、飲食湯藥，過了七天，國王就去世了。阿阇世太子見到父親去世后，才生起悔恨之心，雨行大臣又用各種邪惡的法來勸說他：『大王！一切行為都沒有罪，為什麼現在要生悔恨之心呢？』耆婆又說：『大王！應當知道這樣的行為，罪過兼具兩種：一是殺害父王，二是殺害須陀洹（Sotapanna，入流果）。這樣的罪過，除了佛，沒有人能夠消除。』阿阇世王說：『如來清凈，沒有污穢，我們這些罪人，怎麼能夠見到他呢？』善男子！我知道這件事，所以告訴阿難：『過了三個月，我將要涅槃。』阿阇世聽到后，就來到我這裡，我為他說法，使他的重罪減輕，獲得了無根信。善男子！我的弟子們聽到這些話后，不理解我的意思，所以說：『如來必定會入涅槃。』 善男子！菩薩有兩種：一是實義菩薩，二是假名菩薩。假名菩薩，聽到我說三個月后將要入涅槃，都生起了退轉之心，就說：『如果如來無常不住，我們為什麼還要爲了這件事，在無量世中受大苦惱？如來世尊成就具足無量功德，尚且不能壞滅這樣的死魔，更何況我們這些人能夠壞滅呢？』
【English Translation】 English version: Furthermore, (Ajatasattu) guarded (King Bimbisara) with four kinds of troops. When Queen Vaidehi heard of this, she went to see the king, but the guards blocked her from entering. At that time, the queen became angry and scolded them. The guards then told the prince: 'Your Majesty! The queen wants to see the king, we don't know if it is allowed?' Upon hearing this, Ajatasattu became displeased again and went to his mother, grabbed her hair, and drew his sword to strike her. At that time, Jivaka (a famous physician) advised: 'Your Majesty! Since the beginning of the kingdom, no crime is as severe as killing a woman, let alone one's own mother?' Upon hearing this, Prince Ajatasattu, for Jivaka's sake, released his mother. He cut off the king's clothes, bedding, food, and medicine. After seven days, the king passed away. After seeing his father's death, Prince Ajatasattu felt remorse. The minister of rain then used various evil teachings to persuade him: 'Your Majesty! All actions are without sin, why do you feel remorse now?' Jivaka then said: 'Your Majesty! You should know that such actions carry two kinds of sins: one is killing the king, and the other is killing a Sotapanna (stream-enterer). Such sins, except for the Buddha, no one can eliminate.' King Ajatasattu said: 'The Tathagata is pure, without defilement, how can we, who are sinners, see him?' Good man! I know this, so I told Ananda: 'After three months, I will enter Nirvana.' After hearing this, Ajatasattu came to me, and I preached the Dharma to him, which lessened his heavy sins and gained rootless faith. Good man! My disciples, after hearing these words, did not understand my meaning, so they said: 'The Tathagata will definitely enter Nirvana.' Good man! There are two kinds of Bodhisattvas: one is the Bodhisattva of true meaning, and the other is the Bodhisattva of false name. The Bodhisattvas of false name, upon hearing that I will enter Nirvana in three months, all developed a retreating mind, and said: 'If the Tathagata is impermanent and does not abide, why should we suffer great distress for countless eons for this matter? The Tathagata, the World Honored One, has achieved and possesses immeasurable merits, yet he cannot destroy the demon of death, how can we destroy it?'
耶？』善男子！是故我為如是菩薩而作是言：『如來常住無有變易。』善男子！我諸弟子聞是說已，不解我意，定言如來終不畢竟入于涅槃。
「善男子！有諸眾生，生於斷見，作如是言：『一切眾生身滅之後，善惡之業無有受者。』我為是人，作如是言：『善惡果報，實有受者。』云何知有？善男子！過去之世拘尸那竭，有王名曰善見，作童子時經八萬四千歲，作太子時八萬四千歲，及登王位亦八萬四千歲。于獨處坐，作是思惟：『眾生薄福，壽命短促，常有四怨，而隨逐之，不自覺知，猶故放逸。是故我當出家修道，斷絕四怨：生、老、病、死。』即敕有司，于其城外，作七寶堂。作已便告群臣、百官、宮內妃后、諸子眷屬：『汝等當知，我欲出家，能見聽不？』爾時大臣及其眷屬各作是言：『善哉，大王！今正是時。』時善見王，將一使人，獨住堂上，復經八萬四千年中，修習慈心。是慈因緣，於後八萬四千世中次第得作轉輪聖王，三十世中作釋提桓因，無量世中作諸小王。善男子！爾時善見豈異人乎？莫作斯觀，即我身是。善男子！我諸弟子聞是說已，不解我意，唱言如來定說有我及有我所。
「又我一時為諸眾生說言：『我者即是性也，所謂內外因緣、十二因緣、眾生、五陰，心界、世間、功
【現代漢語翻譯】 現代漢語譯本：『善男子！因此，我為這樣的菩薩說：『如來常住，沒有變易。』善男子！我的弟子們聽了這話，不理解我的意思，就斷定如來終究不會進入涅槃。 『善男子！有些眾生，產生了斷見，這樣說：『一切眾生身滅之後，善惡的業就沒有承受者了。』我爲了這些人，這樣說：『善惡的果報，確實有承受者。』如何知道有呢？善男子！過去世在拘尸那竭（Kushinagar，古印度地名），有一位國王名叫善見（Sudarsana），做童子時經歷了八萬四千歲，做太子時八萬四千歲，以及登上王位也八萬四千歲。他獨自靜坐時，這樣思惟：『眾生福薄，壽命短促，常有生、老、病、死四種怨敵，跟隨他們，卻不自覺知，仍然放縱。因此我應當出家修道，斷絕這四種怨敵。』於是命令官吏，在城外建造七寶堂。建成后，便告訴群臣、百官、宮內妃后、諸子眷屬：『你們應當知道，我想要出家，你們能允許嗎？』當時大臣和眷屬都這樣說：『太好了，大王！現在正是時候。』當時善見王，帶著一個侍從，獨自住在堂上，又經過八萬四千年，修習慈心。因為這慈心的因緣，在後來的八萬四千世中，次第成為轉輪聖王，三十世中成為釋提桓因（Sakra devanam Indra，帝釋天），無數世中成為諸小王。善男子！當時的善見難道是別人嗎？不要這樣看，就是我自身。善男子！我的弟子們聽了這話，不理解我的意思，就說如來一定說有『我』以及『我所』。 我又曾經為眾生說：『我』就是『性』，也就是內外因緣、十二因緣、眾生、五陰、心界、世間、功
【English Translation】 English version: 『Good man! Therefore, I speak thus for such Bodhisattvas: 『The Tathagata is permanent and unchanging.』 Good man! My disciples, upon hearing this, do not understand my meaning and conclude that the Tathagata will never ultimately enter Nirvana. 『Good man! There are beings who develop a view of annihilation, saying: 『After the body of all beings is destroyed, there is no one to receive the consequences of good and evil deeds.』 For these people, I say: 『There truly is a receiver of the consequences of good and evil.』 How do we know this? Good man! In the past, in Kushinagar, there was a king named Sudarsana. He spent 84,000 years as a child, 84,000 years as a prince, and 84,000 years after ascending the throne. While sitting alone, he thought: 『Beings have little merit, short lifespans, and are constantly followed by the four enemies of birth, old age, sickness, and death, yet they are unaware and still indulge in their desires. Therefore, I should leave home and cultivate the path, cutting off these four enemies.』 He then ordered his officials to build a seven-jeweled hall outside the city. After it was built, he told his ministers, officials, palace consorts, and family members: 『You should know that I wish to leave home. Will you allow it?』 At that time, the ministers and family members all said: 『Excellent, Great King! Now is the right time.』 Then King Sudarsana, taking one attendant, lived alone in the hall and spent another 84,000 years cultivating loving-kindness. Because of this loving-kindness, he successively became a Chakravartin king for 84,000 lifetimes, Sakra devanam Indra for thirty lifetimes, and countless times as minor kings. Good man! Was Sudarsana at that time someone else? Do not think so; it was my own self. Good man! My disciples, upon hearing this, do not understand my meaning and proclaim that the Tathagata definitely speaks of a 『self』 and 『what belongs to the self.』 Also, at one time, I told beings: 『The 『self』 is 『nature,』 that is, the internal and external causes, the twelve links of dependent origination, beings, the five aggregates, the realm of mind, the world, and merit.』
德、業行、自在天，世，即名為我。』我諸弟子聞是說已，不解我意，唱言如來定說有我。
「善男子！復于異時，有一比丘，來至我所，作如是言：『世尊！云何名我？誰是我耶？何緣故我？』我時即為比丘說言：『比丘！無我、我所。眼者即是本無今有，已有還無。其生之時，無所從來，及其滅時，亦無所至，雖有業果，無有作者，無有舍陰及受陰者。如汝所問，云何我者？我即期也。誰是我者？即是業也。何緣我者？即是愛也。比丘！譬如二手相拍，聲出其中。我亦如是，眾生、業、愛三因緣故，名之為我。比丘！一切眾生，色不是我、我中無色、色中無我，乃至識亦如是。比丘！諸外道輩雖說有我，終不離陰，若說離陰別有我者，無有是處。一切眾生，行如幻化、熱時之焰。比丘！五陰皆是無常、無樂、無我、無凈。善男子！爾時多有無量比丘，觀此五陰，無我、我所，得阿羅漢果。』善男子！我諸弟子聞是說已，不解我意，唱言如來定說無我。
「善男子！我于經中復作是言：『三事和合，得受是身：一父、二母、三者中陰；是三和合，得受是身。』或時復說：『阿那含人現般涅槃，或於中陰入般涅槃。』或復說言：『中陰身根，具足明瞭，皆因往業，如凈醍醐。』善男子！我或時說：『弊惡
【現代漢語翻譯】 現代漢語譯本：『德（guna，功德）、業行（karma-kriya，行為和業力）、自在天（Isvara，主宰神），世（loka，世界），即名為我。』我的弟子們聽了這話，不理解我的意思，就說如來一定說有我。 『善男子！又在其他時候，有一位比丘來到我這裡，這樣問道：『世尊！什麼叫做我？誰是這個我？因為什麼緣故有我？』我當時就為這位比丘說道：『比丘！沒有我，也沒有我所。眼睛，是本來沒有現在才有的，有了還會消失。它產生的時候，沒有從哪裡來，它消失的時候，也沒有到哪裡去，雖然有業報的結果，卻沒有造作者，也沒有捨棄陰和接受陰的人。就像你問的，什麼是我？我就是期限。誰是我？就是業。因為什麼有我？就是愛。比丘！譬如兩手相拍，聲音就從中發出。我也是這樣，眾生、業、愛這三種因緣，才叫做我。比丘！一切眾生，色不是我，我中沒有色，色中沒有我，乃至識也是這樣。比丘！那些外道雖然說有我，最終也離不開五陰，如果說離開五陰另外有我，那是不可能的。一切眾生的行為，就像幻化，就像熱天時的火焰。比丘！五陰都是無常、無樂、無我、無凈的。善男子！當時有很多無數的比丘，觀察這五陰，沒有我，也沒有我所，證得了阿羅漢果。』善男子！我的弟子們聽了這話，不理解我的意思，就說如來一定說沒有我。 『善男子！我在經中又這樣說：『三種事物和合，才能得到這個身體：一是父親，二是母親，三是中陰；這三者和合，才能得到這個身體。』有時又說：『阿那含（Anagamin，不還者）的人現在就入般涅槃（parinirvana，完全的涅槃），或者在中陰時入般涅槃。』有時又說：『中陰身的根，具足明瞭，都是因為過去的業，就像純凈的醍醐（ghrta，酥油）。』善男子！我有時說：『惡劣的』
【English Translation】 English version: 'Virtue (guna), action (karma-kriya), the self-existent god (Isvara), the world (loka), these are what is called 'I'.' My disciples, hearing this, did not understand my meaning and declared that the Tathagata definitely teaches that there is a self. 'Good man! At another time, there was a bhikkhu who came to me and asked, 'World-Honored One! What is meant by 'I'? Who is this 'I'? And for what reason is there an 'I'?' I then explained to the bhikkhu, 'Bhikkhu! There is no self, nor anything belonging to a self. The eye is something that originally did not exist but now does, and having come into being, it will cease to exist. When it arises, it does not come from anywhere, and when it ceases, it does not go anywhere. Although there are karmic results, there is no doer, nor is there anyone who abandons the skandhas or receives them. As you asked, what is 'I'? 'I' is a term. Who is 'I'? It is karma. Why is there an 'I'? It is because of desire. Bhikkhu! It is like two hands clapping together, and a sound arises from it. It is the same with 'I'; because of the three causes of beings, karma, and desire, it is called 'I'. Bhikkhu! For all beings, form is not 'I', there is no form in 'I', and there is no 'I' in form, and so it is with consciousness. Bhikkhu! Although those non-Buddhists say there is a self, they ultimately cannot separate it from the skandhas. If they say there is a self separate from the skandhas, that is not possible. The actions of all beings are like illusions, like the flames of heat in hot weather. Bhikkhu! The five skandhas are all impermanent, without pleasure, without self, and without purity. Good man! At that time, many countless bhikkhus, observing these five skandhas, that there is no self and nothing belonging to a self, attained the fruit of Arhatship.' Good man! My disciples, hearing this, did not understand my meaning and declared that the Tathagata definitely teaches that there is no self. 'Good man! In the sutras, I also say, 'Three things come together to receive this body: one is the father, two is the mother, and three is the intermediate existence (antarabhava); these three come together to receive this body.' Sometimes I also say, 'An Anagamin (non-returner) enters parinirvana (complete nirvana) in the present, or enters parinirvana in the intermediate existence.' Sometimes I also say, 'The faculties of the intermediate existence body are complete and clear, all because of past karma, like pure ghee (ghrta).' Good man! Sometimes I say, 'The evil'
眾生，所受中陰，如世間中粗澀氀褐。純善眾生所受中陰，如波羅奈所出白㲲。』我諸弟子聞是說已，不解我意，唱言如來說有中陰。
「善男子！我復為彼逆罪眾生，而作是言：『造五逆者，捨身直入阿鼻地獄。』我復說言：『曇摩留枝比丘，捨身直入阿鼻地獄，于其中間無止宿處。』我復為彼犢子梵志說言：『梵志！若有中陰，則有六有。』我復說言：『無色眾生，無有中陰。』善男子，我諸弟子聞是說已，不解我意，唱言佛說定無中陰。
「善男子！我于經中，復說有退。何以故？因於無量懈怠、懶惰諸比丘等不修道故，說退五種：一者樂於多事、二者樂說世事、三者樂於睡眠、四者樂近在家、五者樂多遊行，以是因緣令比丘退。說退因緣復有二種：一內、二外。阿羅漢人雖離內因，不離外因，以外因緣故則生煩惱，生煩惱故，則便退失。復有比丘，名曰瞿坻，六返退失，退已慚愧，復更進修，第七即得，得已恐失，以刀自害。我復或說有時解脫，或說六種阿羅漢等。我諸弟子聞是說已，不解我意，唱言如來定說有退。
「善男子！經中復說，譬如焦炭，不還為木，亦如瓶壞，更無瓶用；煩惱亦爾，阿羅漢斷，終不還生。亦說眾生生煩惱因，凡有三種：一者未斷煩惱、二者不斷因緣、三者不
【現代漢語翻譯】 現代漢語譯本：『眾生所經歷的中陰階段，就像世間粗糙的毛織物一樣。而純善的眾生所經歷的中陰階段，則像波羅奈出產的白色細布一樣。』我的弟子們聽了這些話后，不理解我的真正意思，就說如來說有中陰。 『善男子！我又為那些犯下逆罪的眾生說：『造作五逆罪的人，死後直接墮入阿鼻地獄。』我又說：『曇摩留枝比丘，死後直接墮入阿鼻地獄，中間沒有停留之處。』我又為犢子梵志說：『梵志！如果存在中陰，那麼就有六道輪迴。』我又說：『無色界的眾生，沒有中陰。』善男子，我的弟子們聽了這些話后，不理解我的真正意思，就說佛陀說一定沒有中陰。 『善男子！我在經典中，又說有退轉。為什麼呢？因為有許多懈怠、懶惰的比丘不修道，所以我說了五種退轉的原因：一是喜歡多事，二是喜歡談論世俗之事，三是喜歡睡覺，四是喜歡親近在家之人，五是喜歡多**。因為這些原因，導致比丘退轉。說退轉的原因又有兩種：一是內在的，二是外在的。阿羅漢雖然斷除了內在的原因，但不能斷除外在的原因，因為外在的原因會產生煩惱，產生煩惱就會退失。又有一位比丘，名叫瞿坻，六次退失，退失後感到慚愧，又重新精進修行，第七次就證得了果位。證得果位后，他害怕失去，就用刀自殺了。我又有時說有解脫，有時說有六種阿羅漢等。我的弟子們聽了這些話后，不理解我的真正意思，就說如來一定說有退轉。 『善男子！經典中又說，譬如燒焦的木炭，不會再變成木頭，又如破損的瓶子，不能再做瓶子使用；煩惱也是這樣，阿羅漢斷除后，終究不會再生起。又說眾生生起煩惱的原因，總共有三種：一是未斷除煩惱，二是不斷除產生煩惱的因緣，三是不'
【English Translation】 English version: 『The intermediate state (antarabhava) experienced by sentient beings is like coarse, rough wool in the world. The intermediate state experienced by purely virtuous beings is like white linen from Varanasi (波羅奈).』 My disciples, having heard this, did not understand my intention and declared that the Tathagata (如來) says there is an intermediate state. 『Good man! I also said to those sentient beings who commit heinous crimes: 『Those who commit the five heinous crimes (五逆) go directly to Avici Hell (阿鼻地獄) after death.』 I also said: 『The Bhikkhu (比丘) Dhammaruci (曇摩留枝) goes directly to Avici Hell after death, with no place to stay in between.』 I also said to the Brahmin (梵志) Vatsagotra (犢子): 『Brahmin! If there is an intermediate state, then there are six realms of existence (六有).』 I also said: 『Sentient beings in the formless realm (無色) do not have an intermediate state.』 Good man, my disciples, having heard this, did not understand my intention and declared that the Buddha (佛) says there is definitely no intermediate state. 『Good man! In the scriptures, I also spoke of regression (退). Why? Because many lazy and indolent Bhikkhus do not cultivate the path, I spoke of five reasons for regression: first, being fond of many affairs; second, being fond of talking about worldly matters; third, being fond of sleeping; fourth, being fond of associating with lay people; fifth, being fond of much **. Because of these reasons, Bhikkhus regress. There are also two reasons for regression: internal and external. Although an Arhat (阿羅漢) has eliminated the internal causes, they cannot eliminate the external causes. Because of external causes, afflictions arise, and because of afflictions, they regress. There was also a Bhikkhu named Godhika (瞿坻), who regressed six times. After regressing, he felt ashamed and resumed diligent practice, and the seventh time he attained the fruit. After attaining the fruit, he was afraid of losing it, so he killed himself with a knife. I also sometimes speak of liberation (解脫), and sometimes of six kinds of Arhats, etc. My disciples, having heard this, did not understand my intention and declared that the Tathagata definitely says there is regression.』 『Good man! In the scriptures, it is also said that just as burnt charcoal cannot return to being wood, and just as a broken pot cannot be used as a pot again, so it is with afflictions. Once an Arhat has severed them, they will never arise again. It is also said that there are three causes for sentient beings to generate afflictions: first, not having severed afflictions; second, not severing the causes of afflictions; third, not'
善思惟。而阿羅漢無二因緣，謂斷煩惱無不善思惟。善男子！我諸弟子聞是說已，不解我意，唱言如來定說無退。
「善男子！我于經中說如來身，凡有二種：一者生身、二者法身。言生身者，即是方便應化之身。如是身者，可得言是生老病死、長短黑白、是此是彼、是學無學。我諸弟子聞是說已，不解我意，唱言如來定說佛身是有為法。法身即是常樂我凈，永離一切生老病死、非白非黑、非長非短、非此非彼、非學非無學。若佛出世及不出世，常住不動，無有變易。善男子！我諸弟子聞是說已，不解我意，唱言如來定說佛身是無為法。
「善男子！我經中說：『云何名為十二因緣？從無明生行，從行生識，從識生名色，從名色生六入，從六入生觸，從觸生受，從受生愛，從愛生取，從取生有，從有生生，從生則有老死憂苦。』善男子！我諸弟子聞是說已，不解我意，唱言如來說十二緣定是有為。我又一時告喻比丘，而作是言：『十二因緣有佛無佛，性相常住。善男子！有十二緣不從緣生，有從緣生。非十二緣有從緣生，亦十二緣有非緣生非十二緣有。十二緣非緣生者，謂未來世十二支也。有從緣生非十二緣者，謂阿羅漢所有五陰。有從緣生亦十二緣者，謂凡夫人所有五陰。十二因緣有非緣生非十二緣者
，謂虛空涅槃。』善男子！我諸弟子聞是說已，不解我意，唱言如來說十二緣，定是無為。
「善男子！我經中說：『一切眾生作善惡業，捨身之時，四大於此即時散壞，純善業者心即上行，純惡業者心即下行。』善男子！我諸弟子聞是說已，不解我意，唱言如來說心定常。善男子！我於一時為頻婆娑羅王而作是言：『大王！當知色是無常。何以故？從無常因而得生故。是色若從無常因生，智者云何說言是常？若色是常，不應壞滅，生諸苦惱。今見是色散滅破壞，是故當知色是無常，乃至識亦如是。』善男子！我諸弟子聞是說已，不解我意，唱言如來說心定斷。
「善男子！我經中說：『我諸弟子受諸香花、金銀寶物、妻子奴婢、八不凈物，獲得正道，得正道已，亦不捨離。』我諸弟子聞是說已，不解我意，定言如來說受五欲，不妨聖道。又我一時復作是說：『在家之人得正道者，無有是處。』善男子！我諸弟子聞是說已，不解我意，唱言如來說受五欲，定遮正道。
「善男子！我經中說：『遠離煩惱未得解脫，猶如欲界修習世間第一法也。』善男子！我諸弟子聞作是說，不解我意，唱言如來說第一法唯是欲界。又復我說：『暖法、頂法、忍法、世間第一法，在於初禪至第四禪。』我諸弟子聞是說
【現代漢語翻譯】 現代漢語譯本：『（他們）說虛空就是涅槃。』善男子！我的弟子們聽了這些話后，不理解我的意思，就說如來說的十二因緣，一定是無為法。 『善男子！我在經中說：』一切眾生造作善惡業，捨棄身體的時候，四大（地、水、火、風）會立刻散壞，純粹行善的人心識會向上提升，純粹作惡的人心識會向下沉淪。』善男子！我的弟子們聽了這些話后，不理解我的意思，就說如來說心識是恒常不變的。善男子！我曾經對頻婆娑羅王（Bimbisara，古印度摩揭陀國國王）這樣說過：『大王！你應該知道色（物質）是無常的。為什麼呢？因為它是由無常的因緣而產生的。如果色是由無常的因緣而生，有智慧的人怎麼能說它是常呢？如果色是常，就不應該壞滅，產生各種苦惱。現在看到色會散滅破壞，所以應當知道色是無常的，乃至識（意識）也是如此。』善男子！我的弟子們聽了這些話后，不理解我的意思，就說如來說心識是斷滅的。 『善男子！我在經中說：』我的弟子們接受各種香花、金銀財寶、妻子奴婢、八種不凈之物，獲得了正道，得到正道后，也不捨棄這些。』我的弟子們聽了這些話后，不理解我的意思，就斷定如來說接受五欲（色、聲、香、味、觸）不妨礙聖道。我又曾經說過：『在家之人能夠獲得正道，是沒有這種道理的。』善男子！我的弟子們聽了這些話后，不理解我的意思，就說如來說接受五欲，一定會阻礙正道。 『善男子！我在經中說：』遠離煩惱而沒有得到解脫，就像在欲界修習世間第一法一樣。』善男子！我的弟子們聽了這些話后，不理解我的意思，就說如來說第一法只是在欲界。我又說：『暖法（修行過程中產生的熱感）、頂法（修行達到頂峰）、忍法（對真理的忍可）、世間第一法，存在於初禪到第四禪。』我的弟子們聽了這些話后，不理解我的意思，就說如來說第一法只在欲界。
【English Translation】 English version: 『(They) say that emptiness is Nirvana.』 Good man! My disciples, having heard these words, did not understand my meaning, and declared that the twelve links of dependent origination spoken by the Tathagata are definitely unconditioned. 『Good man! In my sutras, I say:』 When all sentient beings create good and evil karma, at the time of abandoning their bodies, the four great elements (earth, water, fire, and wind) immediately disintegrate. Those who have purely good karma, their consciousness ascends, and those who have purely evil karma, their consciousness descends.』 Good man! My disciples, having heard these words, did not understand my meaning, and declared that the Tathagata says that consciousness is permanent. Good man! I once said to King Bimbisara (Bimbisara, king of Magadha in ancient India): 『Great King! You should know that form (matter) is impermanent. Why? Because it arises from impermanent causes and conditions. If form arises from impermanent causes, how can the wise say that it is permanent? If form were permanent, it should not decay and perish, causing various sufferings. Now we see that form disintegrates and is destroyed, therefore we should know that form is impermanent, and so is consciousness.』 Good man! My disciples, having heard these words, did not understand my meaning, and declared that the Tathagata says that consciousness is annihilated. 『Good man! In my sutras, I say:』 My disciples accept various fragrant flowers, gold and silver treasures, wives and servants, and the eight impure things, and attain the right path. Having attained the right path, they do not abandon these things.』 My disciples, having heard these words, did not understand my meaning, and concluded that the Tathagata says that accepting the five desires (form, sound, smell, taste, and touch) does not hinder the holy path. I also once said: 『There is no such thing as a layperson attaining the right path.』 Good man! My disciples, having heard these words, did not understand my meaning, and declared that the Tathagata says that accepting the five desires will definitely obstruct the right path. 『Good man! In my sutras, I say:』 Being far from afflictions without attaining liberation is like practicing the first mundane dharma in the desire realm.』 Good man! My disciples, having heard these words, did not understand my meaning, and declared that the Tathagata says that the first dharma is only in the desire realm. I also said: 『The warmth dharma (a feeling of warmth during practice), the peak dharma (reaching the peak of practice), the forbearance dharma (acceptance of truth), and the first mundane dharma exist in the first dhyana to the fourth dhyana.』 My disciples, having heard these words, did not understand my meaning, and declared that the Tathagata says that the first dharma is only in the desire realm.
已，不解我意，唱言如來說如是法在於色界。又復我說：『諸外道等，先已得斷四禪煩惱，修習暖法、頂法、忍法、世第一法，觀四真諦，得阿那含果。』我諸弟子聞是說已，不解我意，唱言如來說第一法在無色界。
「善男子，我經中說：『四種施中，有三種凈：一者施主信因、信果、信施，受者不信、因、果與施；二者受者信因、果、施，施主不信因、果及施；三者施主受者，二俱有信；四者施主受者二俱不信。是四種施，初三種凈。』我諸弟子聞是說已，不解我意，唱言如來說施唯意。善男子，我於一時復作是說：『施者施時以五事施。何等為五？一者施色、二者施力、三者施安、四者施命、五者施辯，以是因緣，施主還得五事果報。』我諸弟子聞是說已，不解我意，唱言佛說施即五陰。
「善男子！我於一時宣說：『涅槃即是遠離，煩惱永盡，滅無遺余。猶如燈滅，更無法生，涅槃亦爾。言虛空者，即無所有，譬如世間無所有故，名為虛空。非智緣滅，即無所有。如其有者，應有因緣。有因緣故，應有盡滅。以其無故，無有盡滅。』我諸弟子聞是說已，不解我意，唱言佛說無三無為。
「善男子，我於一時，為目乾連而作是言：『目連！夫涅槃者，即是章句、即是足跡、是畢竟處、是無所
【現代漢語翻譯】 現代漢語譯本 『已』，他們不理解我的意思，宣稱如來說的法是在『有』。我又說：『那些外道，他們已經斷除了四禪的煩惱，修習了暖法、頂法、忍法、世第一法，觀察四真諦，證得了阿那含果。』我的弟子們聽了這些話，不理解我的意思，宣稱如來說的第一法是在『無』。 『善男子，我在經中說：『四種佈施中，有三種是清凈的：第一種是施主相信因果、相信佈施，而受者不相信因果和佈施；第二種是受者相信因果和佈施，而施主不相信因果和佈施；第三種是施主和受者都相信因果和佈施；第四種是施主和受者都不相信因果和佈施。這四種佈施中，前三種是清凈的。』我的弟子們聽了這些話，不理解我的意思，宣稱如來說佈施只是意念。善男子，我曾經又這樣說：『佈施者在佈施時以五種方式佈施。哪五種呢？第一是佈施色（物質），第二是佈施力（體力），第三是佈施安（安樂），第四是佈施命（生命），第五是佈施辯（辯才），因為這些因緣，施主也會得到五種果報。』我的弟子們聽了這些話，不理解我的意思，宣稱佛說佈施就是五蘊。 『善男子！我曾經宣說：『涅槃就是遠離，煩惱永遠斷盡，滅盡無餘。就像燈熄滅一樣，不再有任何產生，涅槃也是如此。說到虛空，就是什麼都沒有，就像世間什麼都沒有，所以稱為虛空。不是因為智慧的緣故而滅盡，就是什麼都沒有。如果它存在，就應該有因緣。因為有因緣，就應該有盡滅。因為它不存在，所以沒有盡滅。』我的弟子們聽了這些話，不理解我的意思，宣稱佛說沒有三無為。 『善男子，我曾經為目乾連（Maudgalyayana，佛陀的弟子，以神通著稱）這樣說：『目連！涅槃就是章句（表達真理的語句）、就是足跡（修行之路）、是究竟之處、是無所』
【English Translation】 English version 'Already,' they did not understand my meaning, and declared that the Dharma spoken by the Tathagata was in 'being'. And again I said, 'Those non-Buddhists, they have already severed the afflictions of the four dhyanas, practiced the warm stage, the peak stage, the forbearance stage, and the foremost worldly stage, observed the four noble truths, and attained the Anagamin fruit.' My disciples, having heard these words, did not understand my meaning, and declared that the foremost Dharma spoken by the Tathagata was in 'non-being'. 'Good man, in the sutras I said, 'Among the four kinds of giving, three are pure: the first is when the giver believes in cause and effect, and believes in giving, while the receiver does not believe in cause and effect and giving; the second is when the receiver believes in cause and effect and giving, while the giver does not believe in cause and effect and giving; the third is when both the giver and the receiver believe in cause and effect and giving; the fourth is when neither the giver nor the receiver believes in cause and effect and giving. Among these four kinds of giving, the first three are pure.' My disciples, having heard these words, did not understand my meaning, and declared that the Tathagata said giving is only intention. Good man, I once again said, 'When a giver gives, they give in five ways. What are the five? First, giving form (material); second, giving strength (physical power); third, giving peace (comfort); fourth, giving life; fifth, giving eloquence. Because of these causes, the giver also receives five kinds of karmic results.' My disciples, having heard these words, did not understand my meaning, and declared that the Buddha said giving is the five aggregates. 'Good man! I once declared, 'Nirvana is separation, the complete cessation of afflictions, extinguished without remainder. Just like a lamp that is extinguished, there is no further arising, so too is Nirvana. Speaking of emptiness, it is that which has nothing, just as in the world there is nothing, therefore it is called emptiness. It is not extinguished because of wisdom, it is that which has nothing. If it existed, there should be a cause. Because there is a cause, there should be an end. Because it does not exist, there is no end.' My disciples, having heard these words, did not understand my meaning, and declared that the Buddha said there are no three unconditioned dharmas. 'Good man, I once said to Maudgalyayana (a disciple of the Buddha known for his supernatural powers), 'Maudgalyayana! Nirvana is the phrases (statements expressing truth), the footprints (the path of practice), the ultimate place, the place of no'
畏、即是大師、即是大果、是畢竟智、即是大忍無礙三昧、是大法界、是甘露味、即是難見。目連！若說無涅槃者，云何有人生誹謗者墮于地獄？』善男子！我諸弟子聞是說已，不解我意，唱言如來說有涅槃。
「復於一時，我為目連而作是說：『目連！眼不牢固，至身亦爾皆不牢固，不牢固故，名為虛空。食下回轉，消化之處，一切音聲，皆名虛空。』我諸弟子聞是說已，不解我意，唱言如來決定說有虛空無為。
「復於一時為目連說：『目連！有人未得須陀洹果住忍法時，斷于無量三惡道報，當知不從智緣而滅。』我諸弟子聞是說已，不解我意，唱言如來決定說有非智緣滅。
「善男子！我又一時為跋波比丘說：『跋波！若比丘觀色已，若過去、若未來、若現在，若近、若遠、若粗、若細，如是等色，非我、我所。若有比丘如是觀已，能斷色愛。』跋波又言：『云何名色？』我言：『四大名色，四陰名名。』我諸弟子聞是說已，不解我意，唱言如來決定說言，色是四大。
「善男子，我復說言：『譬如因鏡，則有像現。色亦如是，因四大造，所謂粗細、澀滑、青黃赤白、長短方圓、斜角輕重、寒熱飢渴、煙雲塵霧，是名造色，猶如響像。』我諸弟子聞是說已，不解我意，唱言如來說有四
【現代漢語翻譯】 現代漢語譯本：『畏』，即是大師（指佛陀），即是大果（指佛陀證得的果位），是究竟的智慧，即是大忍無礙三昧（一種禪定狀態），是大法界（指宇宙的真理），是甘露味（指佛法的滋味），即是難以見到。目連（佛陀的弟子）！如果說沒有涅槃（佛教的最高境界），為什麼有人誹謗佛法會墮入地獄？』善男子！我的弟子們聽了這些話，不理解我的意思，就說如來說有涅槃。 又在某個時候，我為目連這樣說：『目連！眼睛不牢固，乃至身體也是這樣都不牢固，因為不牢固，所以稱為虛空。食物進入體內，經過消化的地方，一切聲音，都稱為虛空。』我的弟子們聽了這些話，不理解我的意思，就說如來確定說有虛空無為（指不依賴因緣的永恒狀態）。 又在某個時候，我為目連說：『目連！有人沒有證得須陀洹果（小乘初果），處於忍法（修行階段）時，就斷除了無量三惡道（地獄、餓鬼、畜生）的果報，應當知道這不是通過智慧的因緣而滅除的。』我的弟子們聽了這些話，不理解我的意思，就說如來確定說有非智緣滅。 善男子！我又在某個時候為跋波比丘（佛陀的弟子）說：『跋波！如果比丘觀察色（物質現象）時，無論是過去、未來、現在，無論是近、遠，無論是粗、細，像這樣的色，都不是我，也不是我所擁有的。如果有比丘這樣觀察，就能斷除對色的貪愛。』跋波又問：『什麼叫做色？』我說：『四大（地、水、火、風）叫做色，四陰（受、想、行、識）叫做名。』我的弟子們聽了這些話，不理解我的意思，就說如來確定說色是四大。 善男子，我又說：『譬如因為有鏡子，所以有影像顯現。色也是這樣，因為四大而產生，所謂粗細、澀滑、青黃赤白、長短方圓、斜角輕重、寒熱飢渴、煙雲塵霧，這些叫做造色，就像回聲和影像一樣。』我的弟子們聽了這些話，不理解我的意思，就說如來說有四
【English Translation】 English version: 『Fear』 is the master (referring to the Buddha), is the great fruit (referring to the fruit of enlightenment attained by the Buddha), is the ultimate wisdom, is the great patience and unobstructed samadhi (a state of meditative concentration), is the great Dharma realm (referring to the truth of the universe), is the taste of nectar (referring to the taste of the Buddha's teachings), and is difficult to see. Maudgalyayana (a disciple of the Buddha)! If it is said that there is no Nirvana (the highest state in Buddhism), why do those who slander the Dharma fall into hell?』 Good man! My disciples, upon hearing these words, did not understand my meaning and proclaimed that the Tathagata (Buddha) says there is Nirvana. Again, at one time, I said to Maudgalyayana: 『Maudgalyayana! The eye is not firm, and so is the body, all are not firm. Because they are not firm, they are called emptiness. The place where food goes down and is digested, all sounds, are called emptiness.』 My disciples, upon hearing these words, did not understand my meaning and proclaimed that the Tathagata definitely says there is emptiness and non-action (referring to an eternal state not dependent on conditions). Again, at one time, I said to Maudgalyayana: 『Maudgalyayana! When someone has not attained the Srotapanna fruit (the first stage of enlightenment in Theravada Buddhism) and is abiding in the Dharma of patience (a stage of practice), they have cut off the retribution of countless evil paths (hell, hungry ghosts, animals). It should be known that this is not extinguished through the cause of wisdom.』 My disciples, upon hearing these words, did not understand my meaning and proclaimed that the Tathagata definitely says there is extinction not caused by wisdom. Good man! Again, at one time, I said to the Bhikshu Bāhva (a disciple of the Buddha): 『Bāhva! If a Bhikshu observes form (material phenomena), whether past, future, or present, whether near or far, whether coarse or fine, such forms are not me, nor are they mine. If a Bhikshu observes in this way, they can cut off the craving for form.』 Bāhva then asked: 『What is called form?』 I said: 『The four great elements (earth, water, fire, wind) are called form, and the four aggregates (feeling, perception, mental formations, consciousness) are called name.』 My disciples, upon hearing these words, did not understand my meaning and proclaimed that the Tathagata definitely says that form is the four great elements. Good man, I also said: 『For example, because there is a mirror, an image appears. Form is also like this, it arises because of the four great elements, such as coarse and fine, rough and smooth, blue, yellow, red, and white, long and short, square and round, oblique angles, light and heavy, cold and hot, hunger and thirst, smoke, clouds, dust, and fog. These are called created forms, like echoes and images.』 My disciples, upon hearing these words, did not understand my meaning and proclaimed that the Tathagata says there are four
大則有造色，或有四大無有造色。
「善男子！往昔一時，菩提王子作如是言：『若有比丘護持禁戒，若發噁心，當知是時失比丘戒。』我時語言：『菩提王子！戒有七種，從於身口、有無作色。以是無作色因緣故，其心雖在惡無記中，不名失戒，猶名持戒。以何因緣名無作色？非異色因，不作異色因果。』善男子！我諸弟子聞是說已，不解我意，唱言佛說有無作色。
「善男子！我于余經作如是言：『戒者即是遮制惡法，若不作惡是名持戒。』我諸弟子聞是說已，不解我意，唱言如來決定宣說，無無作色。
「善男子，我于經中作如是說：『聖人色陰乃至識陰，皆是無明因緣所出。一切凡夫亦復如是，從無明生愛，當知是愛即是無明；從愛生取，當知是取即無明愛；從取生有，是有即是無明愛取；從有生受，當知是受即是行有；從受因緣生於名色、無明、愛取、有行、受、觸、識、六入等，是故受者即十二支。』善男子！我諸弟子聞是說已，不解我意，唱言如來說無心數。
「善男子，我于經中作如是說：『從眼、色、明、惡欲等四，則生眼識。言惡欲者，即是無明。欲性求時，即名為愛。愛因緣取，取名為業。業因緣識，識緣名色，名色緣六入，六入緣觸，觸緣想、受、愛、信、精進、
【現代漢語翻譯】 現代漢語譯本 大的方面來說，有由造作產生的色法（rupa，物質現象），或者有四大（地、水、火、風）而沒有由造作產生的色法。 『善男子！過去某個時候，菩提王子（Bodhi，佛陀時代一位王子）這樣說：『如果有比丘（bhikkhu，佛教出家男眾）守護戒律，如果生起噁心，應當知道這時就失去了比丘戒。』我當時說：『菩提王子！戒有七種，從身口而來，有有作色和無作色。因為這無作色的緣故，他的心雖然處於惡無記（不善不惡）的狀態中，也不能說他失去了戒律，仍然算是持戒。因為什麼緣故稱為無作色呢？它不是異色的因，不產生異色的因果。』善男子！我的弟子們聽了這些話后，不理解我的意思，宣稱佛陀說有無作色。 『善男子！我在其他經典中這樣說：『戒就是遮止惡法，如果不作惡就叫做持戒。』我的弟子們聽了這些話后，不理解我的意思，宣稱如來（Tathagata，佛陀的稱號）確定宣說了沒有無作色。 『善男子，我在經典中這樣說：『聖人的色陰（rupa-skandha，五蘊之一，指物質現象）乃至識陰（vijnana-skandha，五蘊之一，指意識），都是由無明（avidya，無知）的因緣所產生。一切凡夫也是這樣，從無明生起愛（trsna，渴愛），應當知道這愛就是無明；從愛生起取（upadana，執取），應當知道這取就是無明和愛；從取生起有（bhava，存在），這有就是無明、愛和取；從有生起受（vedana，感受），應當知道這受就是行和有；從受的因緣生起名色（nama-rupa，精神和物質）、無明、愛、取、有、行、受、觸（sparsha，接觸）、識、六入（sadayatana，六根）等，所以受就是十二支（十二因緣）。』善男子！我的弟子們聽了這些話后，不理解我的意思，宣稱如來說沒有心數（citta-samkhya，心所法）。 『善男子，我在經典中這樣說：『從眼、色、明、惡欲等四種條件，就產生眼識。所說的惡欲，就是無明。欲的性質在追求時，就叫做愛。愛因緣產生取，取叫做業（karma，行為）。業因緣產生識，識緣名色，名色緣六入，六入緣觸，觸緣想（samjna，概念）、受、愛、信（sraddha，信仰）、精進（virya，努力）』
【English Translation】 English version In a broad sense, there are forms (rupa) that are produced by fabrication, or there are the four great elements (earth, water, fire, wind) without forms produced by fabrication. 『Good man! In the past, at one time, Prince Bodhi (a prince during the Buddha's time) said, 『If a bhikkhu (Buddhist monk) upholds the precepts, and if he generates an evil thought, it should be known that at that time he has lost the bhikkhu's precepts.』 I then said, 『Prince Bodhi! There are seven kinds of precepts, arising from body and speech, with both fabricated and non-fabricated forms. Because of this non-fabricated form, even though his mind is in an evil, indeterminate (neither good nor bad) state, it cannot be said that he has lost the precepts; he is still considered to be upholding the precepts. For what reason is it called non-fabricated form? It is not the cause of a different form, and it does not produce the cause and effect of a different form.』 Good man! My disciples, having heard these words, did not understand my meaning and proclaimed that the Buddha said there are non-fabricated forms. 『Good man! In other sutras, I have said, 『Precepts are the restraint of evil dharmas (phenomena), and not doing evil is called upholding the precepts.』 My disciples, having heard these words, did not understand my meaning and proclaimed that the Tathagata (the Buddha's title) definitively declared that there are no non-fabricated forms. 『Good man, in the sutras I have said, 『The form aggregate (rupa-skandha, one of the five aggregates, referring to material phenomena) of the noble ones, and even the consciousness aggregate (vijnana-skandha, one of the five aggregates, referring to consciousness), are all produced by the condition of ignorance (avidya). All ordinary beings are also like this, from ignorance arises craving (trsna), and it should be known that this craving is ignorance; from craving arises grasping (upadana), and it should be known that this grasping is ignorance and craving; from grasping arises becoming (bhava), and this becoming is ignorance, craving, and grasping; from becoming arises feeling (vedana), and it should be known that this feeling is action and becoming; from the condition of feeling arise name and form (nama-rupa, mind and matter), ignorance, craving, grasping, becoming, action, feeling, contact (sparsha), consciousness, the six sense bases (sadayatana), etc., therefore feeling is the twelve links (of dependent origination).』 Good man! My disciples, having heard these words, did not understand my meaning and proclaimed that the Tathagata said there are no mental factors (citta-samkhya). 『Good man, in the sutras I have said, 『From the four conditions of eye, form, light, and evil desire, eye consciousness arises. What is called evil desire is ignorance. When the nature of desire seeks, it is called craving. From the condition of craving arises grasping, and grasping is called karma (action). From the condition of karma arises consciousness, consciousness conditions name and form, name and form condition the six sense bases, the six sense bases condition contact, contact conditions perception (samjna), feeling, craving, faith (sraddha), effort (virya)』
定慧。如是等法，因觸而生，然非是觸。』善男子！我諸弟子聞是說已，不解我意，唱言如來說有心數。
「善男子！我或時說，唯有一有；或說二、三、四、五六七八九，至二十五。我諸弟子聞是說已，不解我意，唱言如來說有五有，或言六有。
「善男子，我往一時住迦毗羅衛尼拘陀林時，釋摩男來至我所，作如是言：『云何名為優婆塞也？』我即為說：『若有善男子、善女人，諸根完具，受三歸依，是則名為優婆塞也。』釋摩男言：『世尊！云何名為一分優婆塞？』我言：『摩男！若受三歸及受一戒，是名一分優婆塞也。』我諸弟子聞是說已，不解我意，唱言如來說優婆塞戒不具受得。
「善男子！我於一時住恒河邊，爾時迦旃延來至我所，作如是言：『世尊！我教眾生令受齋法，或一日、或一夜、或一時、或一念，如是之人，成齋不耶？』我言：『比丘！是人得善，不名得齋。』我諸弟子聞是說已，不解我意，唱言如來說八戒齋具受乃得。◎
「◎善男子！我于經中作如是說：『若有比丘犯四重已，不名比丘，名破比丘、亡失比丘，不復能生善牙種子。譬如焦種不生果實，如多羅樹，頭若斷壞，則不生果。犯重比丘亦復如是。』我諸弟子聞是說已，不解我意，唱言如來說，諸比丘犯
【現代漢語翻譯】 現代漢語譯本 『定』（Samadhi，禪定）和『慧』（Prajna，智慧）。這些法，是因『觸』（Sparsha，感官接觸）而生，但它們本身並非『觸』。』善男子！我的弟子們聽了這些話后，不理解我的意思，就說如來說有『心數』（Citta-samkhya，心所法）。 『善男子！我有時說，只有『一有』（Eka-bhava，一種存在）；有時說『二』、『三』、『四』、『五』、『六』、『七』、『八』、『九』，乃至『二十五』。我的弟子們聽了這些話后，不理解我的意思，就說如來說有『五有』，或者說『六有』。 『善男子，我曾經住在迦毗羅衛（Kapilavastu）的尼拘陀林（Nigrodha Grove）時，釋摩男（Shakya Mahanama）來到我這裡，這樣問我：『怎樣才算是優婆塞（Upasaka，在家男居士）呢？』我便為他說：『如果有善男子、善女人，諸根完具，受三歸依（Trisarana，皈依佛、法、僧），這就稱為優婆塞。』釋摩男又問：『世尊！怎樣才算是一分優婆塞呢？』我說：『摩男！如果受三歸依，又受持一戒，這就稱為一分優婆塞。』我的弟子們聽了這些話后，不理解我的意思，就說如來說優婆塞戒可以不全部受持。 『善男子！我曾經住在恒河邊，那時迦旃延（Katyayana）來到我這裡，這樣問我：『世尊！我教導眾生受持齋法，或者一日、或者一夜、或者一時、或者一念，這樣的人，算是成就齋戒了嗎？』我說：『比丘！這個人得到了善，但不能算是得到了齋戒。』我的弟子們聽了這些話后，不理解我的意思，就說如來說必須全部受持八戒齋才能算得到齋戒。 『善男子！我在經中這樣說：『如果有比丘犯了四重戒（Catvari Parajika，四種根本戒），就不能稱為比丘，而是破戒比丘、失去比丘資格的比丘，不能再生長善的種子。譬如焦種不能生長果實，如同多羅樹，如果樹頭斷壞，就不能生長果實。犯重戒的比丘也是這樣。』我的弟子們聽了這些話后，不理解我的意思，就說如來說，諸比丘犯
【English Translation】 English version 'Samadhi' (concentration) and 'Prajna' (wisdom). These dharmas arise due to 'Sparsha' (sensory contact), but they are not 'Sparsha' themselves. 'Good man! My disciples, upon hearing this, do not understand my meaning and proclaim that the Tathagata speaks of 'Citta-samkhya' (mental factors).' 'Good man! Sometimes I say there is only 'Eka-bhava' (one existence); sometimes I speak of two, three, four, five, six, seven, eight, nine, up to twenty-five. My disciples, upon hearing this, do not understand my meaning and proclaim that the Tathagata speaks of five existences, or six existences.' 'Good man, once when I was dwelling in the Nigrodha Grove in Kapilavastu, Shakya Mahanama came to me and asked, 'What is called an Upasaka (lay male follower)?' I then explained to him, 'If there is a good man or good woman, with all faculties complete, who takes the Three Refuges (Trisarana), that is called an Upasaka.' Shakya Mahanama then asked, 'Venerable One! What is called a partial Upasaka?' I said, 'Mahanama! If one takes the Three Refuges and observes one precept, that is called a partial Upasaka.' My disciples, upon hearing this, do not understand my meaning and proclaim that the Tathagata says that the Upasaka precepts can be taken incompletely.' 'Good man! Once when I was dwelling by the Ganges River, Katyayana came to me and asked, 'Venerable One! I teach beings to observe the fast, whether for a day, a night, an hour, or a moment. Do such people accomplish the fast?' I said, 'Bhikkhu! Such a person gains merit, but it is not considered to be the fast.' My disciples, upon hearing this, do not understand my meaning and proclaim that the Tathagata says that one must fully observe the eight precepts of the fast to achieve the fast.' 'Good man! In the sutras, I have said, 'If a Bhikkhu commits the four Parajikas (major offenses), he is no longer called a Bhikkhu, but a broken Bhikkhu, a Bhikkhu who has lost his Bhikkhu status, and he can no longer produce the seeds of good. Just as a burnt seed cannot produce fruit, and like a Tala tree, if its head is broken, it cannot produce fruit. A Bhikkhu who has committed a major offense is also like that.' My disciples, upon hearing this, do not understand my meaning and proclaim that the Tathagata says that Bhikkhus who commit
重禁已，失比丘戒。
「善男子！我于經中為純陀說：『四種比丘，一者畢竟到道、二者示道、三者受道、四者污道，犯四重者即是污道。』我諸弟子聞是說已，不解我意，唱言如來說諸比丘犯四重已，不失禁戒。
「善男子！我于經中告諸比丘：『一乘、一道、一行、一緣，如是一乘乃至一緣，能為眾生作大寂靜，永斷一切繫縛、愁苦、苦及苦因，令一切眾到於一有。』我諸弟子聞是說已，不解我意，唱言如來說須陀洹乃至阿羅漢人皆得佛道。
「善男子！我于經中說：『須陀洹人，人間天上七返往來，便般涅槃。斯陀含人，一受人天，便般涅槃。阿那含人，凡有五種，或有中間般涅槃者，乃至上流般涅槃者。阿羅漢人凡有二種，一者現在、二者未來，現在亦斷煩惱五陰，未來亦斷煩惱五陰。』我諸弟子聞是說已，不解我意，唱言如來說須陀洹至阿羅漢不得佛道。
「善男子！我於此經說言：『佛性具有六事：一常、二實、三真、四善、五凈、六可見。』我諸弟子聞是說已，不解我意，唱言佛說，眾生佛性離眾生有。
「善男子！我又說言：『眾生佛性猶如虛空，虛空者非過去、非未來、非現在、非內、非外，非是色、聲、香、味、觸攝，佛性亦爾。』我諸弟子聞是說已，不解我意
【現代漢語翻譯】 現代漢語譯本：犯了重禁，就失去了比丘戒。
『善男子！我曾在經中對純陀（Cunda）說：『有四種比丘，第一種是究竟到達道的，第二種是展示道的，第三種是接受道的，第四種是污染道的。犯了四重戒的，就是污染道的。』我的弟子們聽了這些話后，不理解我的意思，就說如來說過，比丘犯了四重戒，也不會失去禁戒。
『善男子！我曾在經中告訴比丘們：『一乘、一道、一行、一緣，像這樣的一乘乃至一緣，能夠為眾生帶來大寂靜，永遠斷除一切束縛、憂愁、痛苦以及痛苦的根源，使一切眾生都到達唯一的境界。』我的弟子們聽了這些話后，不理解我的意思，就說如來說過，須陀洹（Srotaapanna）乃至阿羅漢（Arhat）都能證得佛道。
『善男子！我曾在經中說：『須陀洹的人，在人間天上往返七次，就會般涅槃（Parinirvana）。斯陀含（Sakrdagamin）的人，只在人天之間受生一次，就會般涅槃。阿那含（Anagamin）的人，有五種情況，有的在中間般涅槃，乃至有在上流般涅槃的。阿羅漢有二種，一種是現在的，一種是未來的，現在的阿羅漢斷除煩惱五陰，未來的阿羅漢也斷除煩惱五陰。』我的弟子們聽了這些話后，不理解我的意思，就說如來說過，須陀洹到阿羅漢都不能證得佛道。
『善男子！我在這部經中說：『佛性具有六種特性：一、常，二、實，三、真，四、善，五、凈，六、可見。』我的弟子們聽了這些話后，不理解我的意思，就說佛說，眾生的佛性是獨立於眾生而存在的。
『善男子！我又說：『眾生的佛性就像虛空一樣，虛空不是過去、不是未來、不是現在，不是內在、不是外在，不是色、聲、香、味、觸所能包含的，佛性也是這樣。』我的弟子們聽了這些話后，不理解我的意思。
【English Translation】 English version: Having committed a grave offense, one loses the Bhikkhu precepts.
'Good man! In the scriptures, I told Cunda: 『There are four types of Bhikkhus: the first is one who has ultimately reached the path, the second is one who shows the path, the third is one who receives the path, and the fourth is one who defiles the path. One who commits the four grave offenses is one who defiles the path.』 My disciples, upon hearing this, did not understand my meaning and proclaimed that the Tathagata said that Bhikkhus who commit the four grave offenses do not lose their precepts.
'Good man! In the scriptures, I told the Bhikkhus: 『One vehicle, one path, one practice, one condition. Such a single vehicle, up to a single condition, can bring great tranquility to sentient beings, forever severing all bonds, sorrows, suffering, and the causes of suffering, leading all beings to one state.』 My disciples, upon hearing this, did not understand my meaning and proclaimed that the Tathagata said that Srotaapannas up to Arhats all attain Buddhahood.
'Good man! In the scriptures, I said: 『A Srotaapanna returns to the human and heavenly realms seven times before attaining Parinirvana. A Sakrdagamin is born once in the human and heavenly realms before attaining Parinirvana. An Anagamin has five forms, some attaining Parinirvana in between, up to those attaining Parinirvana in the higher realms. Arhats have two forms, one present and one future. The present Arhats sever the five aggregates of affliction, and the future Arhats also sever the five aggregates of affliction.』 My disciples, upon hearing this, did not understand my meaning and proclaimed that the Tathagata said that Srotaapannas up to Arhats do not attain Buddhahood.
'Good man! In this scripture, I said: 『Buddha-nature has six characteristics: one, permanence; two, reality; three, truth; four, goodness; five, purity; and six, visibility.』 My disciples, upon hearing this, did not understand my meaning and proclaimed that the Buddha said that the Buddha-nature of sentient beings exists separately from sentient beings.
'Good man! I also said: 『The Buddha-nature of sentient beings is like space. Space is not past, not future, not present, not internal, not external, and is not encompassed by form, sound, smell, taste, or touch. Buddha-nature is also like this.』 My disciples, upon hearing this, did not understand my meaning.
，唱言佛說，眾生佛性離眾生有。
「善男子！我又復說：『眾生佛性，猶如貧女宅中寶藏，力士額上金剛寶珠，轉輪聖王甘露之泉。』我諸弟子聞是說已，不解我意，唱言佛說，眾生佛性離眾生有。
「善男子！我又復說：『犯四重禁、一闡提人、謗方等經、作五逆罪，皆有佛性。如是眾生都無善法，佛性是善。』我諸弟子聞是說已，不解我意，唱言佛說，眾生佛性離眾生有。
「善男子！我又復說：『眾生者即是佛性。何以故？若離眾生，不得阿耨多羅三藐三菩提。是故我與波斯匿王說于象喻，如盲說象，雖不得像，然不離象。眾生說色乃至說識是佛性者，亦復如是，雖非佛性，非不佛性。如我為王說箜篌喻，佛性亦爾。』善男子！我諸弟子聞是說已，不解我意，作種種說。如盲問乳，佛性亦爾，以是因緣，或有說言犯四重禁、謗方等經、作五逆罪、一闡提等，悉有佛性，或說言無。
「善男子，我于處處經中說言：『一人出世多人利益，一國土中二轉輪王，一世界中二佛出世，無有是處。一四天下，八四天王乃至二他化自在天，亦無是處。』然我乃說：『從閻浮提、阿鼻地獄，上至阿迦膩吒天。』我諸弟子聞是說已，不解我意，唱言佛說，無十方佛。我亦于諸大乘經中說有十方佛。◎
【現代漢語翻譯】 現代漢語譯本 他們宣稱佛說，眾生的佛性是獨立於眾生而存在的。 『善男子！我又進一步說：『眾生的佛性，就像貧窮女子家中的寶藏，力士額頭上的金剛寶珠，轉輪聖王所擁有的甘露之泉。』我的弟子們聽了這些話，不理解我的真正意思，宣稱佛說，眾生的佛性是獨立於眾生而存在的。 『善男子！我又進一步說：『犯了四重禁戒、一闡提（斷絕善根的人）、誹謗方等經典、犯下五逆罪的人，都具有佛性。這些眾生沒有任何善法，而佛性是善的。』我的弟子們聽了這些話，不理解我的真正意思，宣稱佛說，眾生的佛性是獨立於眾生而存在的。 『善男子！我又進一步說：『眾生就是佛性。為什麼呢？如果離開眾生，就無法證得阿耨多羅三藐三菩提（無上正等正覺）。因此，我曾對波斯匿王講過大象的比喻，就像盲人摸象，雖然沒有摸到整隻象，但並沒有離開象。眾生說色（物質）、乃至說識（意識）是佛性，也是如此，雖然不是佛性本身，但並非沒有佛性。就像我為國王講的箜篌的比喻，佛性也是這樣。』善男子！我的弟子們聽了這些話，不理解我的真正意思，做出了各種各樣的解釋。就像盲人詢問牛奶，佛性也是如此。因為這個原因，有人說犯了四重禁戒、誹謗方等經典、犯下五逆罪、一闡提等，都有佛性，也有人說沒有。 『善男子，我在各處經典中說過：『一個人出世能利益很多人，一個國家不可能出現兩位轉輪聖王，一個世界不可能出現兩位佛陀。』一個四天下（一個世界），八個四天王，乃至兩個他化自在天，也不可能同時存在。』然而我卻說：『從閻浮提（我們所居住的世界）、阿鼻地獄，一直到阿迦膩吒天（色界最高天）。』我的弟子們聽了這些話，不理解我的真正意思，宣稱佛說，沒有十方佛。而我也在許多大乘經典中說過有十方佛。
【English Translation】 English version They proclaimed that the Buddha said, the Buddha-nature of sentient beings exists separately from sentient beings. 'Good man! I further said: 'The Buddha-nature of sentient beings is like a treasure in the house of a poor woman, a diamond jewel on the forehead of a strongman, and the nectar spring of a Chakravartin King.' My disciples, upon hearing this, did not understand my true meaning and proclaimed that the Buddha said, the Buddha-nature of sentient beings exists separately from sentient beings. 'Good man! I further said: 'Those who have violated the four major precepts, Icchantikas (those who have severed their roots of goodness), those who slander the Vaipulya Sutras, and those who commit the five heinous crimes, all possess Buddha-nature. These sentient beings have no good qualities, while Buddha-nature is good.' My disciples, upon hearing this, did not understand my true meaning and proclaimed that the Buddha said, the Buddha-nature of sentient beings exists separately from sentient beings. 'Good man! I further said: 'Sentient beings are Buddha-nature. Why? If one is separated from sentient beings, one cannot attain Anuttara-samyak-sambodhi (supreme perfect enlightenment). Therefore, I spoke to King Prasenajit using the analogy of the elephant, like blind men describing an elephant; although they do not grasp the whole elephant, they are not separate from the elephant. When sentient beings say that form (matter), and even consciousness, is Buddha-nature, it is also like this; although it is not Buddha-nature itself, it is not without Buddha-nature. Just as I spoke to the king using the analogy of the harp, so too is Buddha-nature.' Good man! My disciples, upon hearing this, did not understand my true meaning and made various interpretations. Like blind men asking about milk, so too is Buddha-nature. Because of this, some say that those who have violated the four major precepts, slandered the Vaipulya Sutras, committed the five heinous crimes, and Icchantikas, all possess Buddha-nature, while others say they do not. 'Good man, in various sutras, I have said: 'One person appearing in the world benefits many, two Chakravartin Kings cannot exist in one country, and two Buddhas cannot appear in one world.' One four-continent world, eight four-heavenly kings, and even two Paranirmitavasavartin heavens, cannot exist simultaneously. Yet I have said: 'From Jambudvipa (the world we inhabit), Avici Hell, up to Akanistha Heaven (the highest heaven in the realm of form).' My disciples, upon hearing this, did not understand my true meaning and proclaimed that the Buddha said, there are no Buddhas in the ten directions. Yet I have also said in many Mahayana sutras that there are Buddhas in the ten directions.
大般涅槃經卷第三十四 大正藏第 12 冊 No. 0374 大般涅槃經
大般涅槃經卷第三十五
北涼天竺三藏曇無讖譯迦葉菩薩品第十二之三
「◎善男子！如是諍訟是佛境界，非諸聲聞、緣覺所知。若人於是生疑心者，猶能摧壞無量煩惱如須彌山，若於是中生決定者，是名執著。」
迦葉菩薩白佛言：「世尊！云何執著？」
佛言：「善男子！如是之人，若從他聞、若自尋經、若他故教，于所著事不能放舍，是名執著。」
迦葉復言：「世尊！如是執著，為是善耶？是不善乎？」
「善男子！如是執著，不名為善。何以故？不能摧壞諸疑網故。」
迦葉復言：「世尊！如是人者，本自不疑，云何說言不壞疑網？」
「善男子！夫不疑者，即是疑也。」
「世尊！若有人謂須陀洹人不墮三惡，是人亦當名著、名疑？」
「善男子！是可名定，不得名疑。何以故？善男子！譬如有人先見人、樹，后時夜行，遙見杌根，便生疑想，人耶？樹耶？善男子！如人先見比丘梵志，后時于路遙見比丘，即生疑想，是沙門耶？是梵志乎？善男子！如人先見牛與水牛，后遙見牛，便生疑想，彼是牛耶？是水牛乎？善男子！一切眾生先見二物
【現代漢語翻譯】 現代漢語譯本 ◎善男子！這樣的爭論是佛的境界，不是所有聲聞（shēngwén，通過聽聞佛法而證悟的修行者）、緣覺（yuánjué，通過觀察因緣而證悟的修行者）所能瞭解的。如果有人對此產生懷疑，仍然能夠摧毀像須彌山（xūmíshān，佛教中的聖山）一樣多的煩惱；如果對此產生確定的想法，這就叫做執著。 迦葉菩薩（jiāyè púsà，佛陀的十大弟子之一）問佛說：『世尊！什麼是執著？』 佛說：『善男子！這樣的人，如果從別人那裡聽到、或者自己研讀經典、或者被他人教導，對於所執著的事情不能放下，這就叫做執著。』 迦葉又問：『世尊！這樣的執著，是善的呢？還是不善的呢？』 『善男子！這樣的執著，不能稱為善。為什麼呢？因為它不能摧毀各種疑惑的網。』 迦葉又問：『世尊！這樣的人，本來就沒有懷疑，為什麼說不能摧毀疑惑的網呢？』 『善男子！所謂不懷疑，本身就是一種懷疑。』 『世尊！如果有人認為須陀洹（xūtuóhuán，佛教四果位中的初果）不會墮入三惡道（sān èdào，地獄、餓鬼、畜生），這個人也應該被叫做執著、叫做懷疑嗎？』 『善男子！這可以叫做確定，不能叫做懷疑。為什麼呢？善男子！譬如有人先前見過人、樹，後來在夜裡行走，遠遠看見樹樁，就產生懷疑，是人呢？還是樹呢？善男子！譬如有人先前見過比丘（bǐqiū，佛教出家男眾）和梵志（fànzhì，古印度婆羅門教的修行者），後來在路上遠遠看見比丘，就產生懷疑，是沙門（shāmén，佛教出家修行者）呢？還是梵志呢？善男子！譬如有人先前見過牛和水牛，後來遠遠看見牛，就產生懷疑，那是牛呢？還是水牛呢？善男子！一切眾生先前見過兩種事物
【English Translation】 English version ◎Good man! Such disputes are the realm of the Buddha, not known by all Śrāvakas (śrāvaka, disciples who attain enlightenment by hearing the teachings) and Pratyekabuddhas (pratyekabuddha, those who attain enlightenment on their own). If a person has doubts about this, they can still destroy countless afflictions like Mount Sumeru (sumeru, a sacred mountain in Buddhist cosmology); if they develop a fixed idea about this, it is called attachment. Kāśyapa Bodhisattva (kāśyapa bodhisattva, one of the Buddha's ten great disciples) said to the Buddha, 'World Honored One! What is attachment?' The Buddha said, 'Good man! Such a person, whether they hear from others, or study the scriptures themselves, or are taught by others, cannot let go of what they are attached to; this is called attachment.' Kāśyapa asked again, 'World Honored One! Is such attachment good or not good?' 'Good man! Such attachment is not called good. Why? Because it cannot destroy the nets of doubt.' Kāśyapa asked again, 'World Honored One! Such a person originally had no doubt, why do you say they cannot destroy the nets of doubt?' 'Good man! The very state of not doubting is itself a form of doubt.' 'World Honored One! If someone believes that a Srotāpanna (srotāpanna, a stream-enterer, the first of the four stages of enlightenment) will not fall into the three evil realms (three evil realms, hell, hungry ghosts, and animals), should this person also be called attached and doubtful?' 'Good man! This can be called certainty, not doubt. Why? Good man! For example, if someone has seen a person and a tree before, and later walks at night and sees a stump from afar, they will have doubts, is it a person? Or a tree? Good man! For example, if someone has seen a Bhikṣu (bhikṣu, a Buddhist monk) and a Brahmin (brahmin, a member of the priestly class in ancient India) before, and later sees a Bhikṣu from afar on the road, they will have doubts, is it a Śramaṇa (śramaṇa, a Buddhist ascetic) or a Brahmin? Good man! For example, if someone has seen a cow and a water buffalo before, and later sees a cow from afar, they will have doubts, is it a cow? Or a water buffalo? Good man! All sentient beings have seen two things before
，后便生疑。何以故？心不了故。我亦不說須陀洹人有墮三惡、不墮三惡，是人何故生於疑心？」
迦葉言：「世尊！如佛所說，要先見已，然後疑者。有人未見二種物時，亦復生疑。何等是耶？所謂涅槃。世尊！譬如有人路遇濁水，然未曾見而亦生疑，如是水者深耶？淺耶？是人未見，云何生疑？」
「善男子！夫涅槃者，即是斷苦。非涅槃者，即是苦也。一切眾生見有二種，見苦、非苦。苦非苦者，即是飢渴、寒熱、瞋喜，病瘦安隱、老壯生死，繫縛解脫、恩愛別離、怨憎聚會。眾生見已即便生疑，當有畢竟遠離如是苦惱事不？是故眾生於涅槃中而生疑也。汝意若謂是人先來未見濁水，云何疑者？是義不然。何以故？是人先於余處見已，是故於此未曾到處，而復生疑。」
「世尊！是人先見深淺處時，已不生疑，於今何故而復生疑？」
佛言：「善男子！本未行故，所以生疑。是故我言，不了故疑。」
迦葉菩薩白佛言：「世尊！如佛所說，疑即是著，著即是疑。為是誰耶？」
「善男子！斷善根者。」
迦葉言：「世尊！何等人輩，能斷善根？」
「善男子！若有聰明黠慧利根，能善分別。遠離善友，不聽正法，不善思惟，不如法住，如是之人，能斷善根。
【現代漢語翻譯】 現代漢語譯本：之後便產生疑惑。為什麼呢？因為內心不明白的緣故。我也沒有說須陀洹（Srota-apanna，預流果）之人會墮入三惡道，或者不會墮入三惡道，這個人為什麼會產生疑惑呢？ 迦葉（Kasyapa）說：『世尊！正如佛所說，要先見到之後，才會產生疑惑。有人在沒有見到兩種事物時，也會產生疑惑。那是什麼呢？就是所謂的涅槃（Nirvana）。世尊！譬如有人在路上遇到渾濁的水，雖然沒有見過，也會產生疑惑，這水是深呢？還是淺呢？這個人沒有見過，怎麼會產生疑惑呢？』 『善男子！涅槃，就是斷除痛苦。不是涅槃，就是痛苦。一切眾生所見有兩種，見到痛苦和非痛苦。痛苦和非痛苦，就是飢餓、口渴、寒冷、炎熱、嗔恨、喜悅、疾病、瘦弱、安穩、衰老、強壯、生死、束縛、解脫、恩愛別離、怨恨相聚。眾生見到這些就會產生疑惑，是否會有徹底遠離這些痛苦煩惱的事情呢？所以眾生對於涅槃產生疑惑。你如果認為這個人之前沒有見過渾濁的水，怎麼會產生疑惑呢？這個道理是不對的。為什麼呢？因為這個人之前在其他地方見過，所以在這裡沒有見過的地方，也會產生疑惑。』 『世尊！這個人之前見到深淺的地方時，已經不產生疑惑了，現在為什麼又產生疑惑呢？』 佛說：『善男子！因為之前沒有實踐過，所以產生疑惑。所以我說，因為不明白所以疑惑。』 迦葉菩薩（Kasyapa Bodhisattva）對佛說：『世尊！正如佛所說，疑惑就是執著，執著就是疑惑。這是指誰呢？』 『善男子！是指斷絕善根的人。』 迦葉說：『世尊！什麼樣的人會斷絕善根呢？』 『善男子！如果有人聰明、敏銳、根器好，能夠善於分辨。遠離善友，不聽聞正法，不善於思考，不如法修行，這樣的人，就會斷絕善根。』
【English Translation】 English version: Afterwards, doubt arises. Why is that? Because the mind does not understand. I also do not say that a Srota-apanna (stream-enterer) will fall into the three evil realms or will not fall into the three evil realms, so why does this person have doubts? Kasyapa said, 'World Honored One! As the Buddha said, one must first see before doubt arises. But some people have doubts even when they have not seen two things. What are they? They are what is called Nirvana. World Honored One! For example, if someone encounters muddy water on the road, even if they have never seen it before, they will have doubts. Is this water deep or shallow? This person has not seen it, so how can they have doubts?' 'Good man! Nirvana is the cessation of suffering. What is not Nirvana is suffering. All sentient beings see two things: suffering and non-suffering. Suffering and non-suffering are hunger, thirst, cold, heat, anger, joy, sickness, weakness, peace, old age, strength, birth, death, bondage, liberation, love and separation, and the gathering of enemies. When sentient beings see these, they will have doubts: will there be a way to completely escape such suffering and afflictions? Therefore, sentient beings have doubts about Nirvana. If you think that this person has never seen muddy water before, how can they have doubts? This reasoning is not correct. Why? Because this person has seen it in other places before, so even in a place they have never been, they will still have doubts.' 'World Honored One! When this person saw places of depth and shallowness before, they did not have doubts. Why do they have doubts now?' The Buddha said, 'Good man! Because they have not practiced before, they have doubts. That is why I say, because they do not understand, they doubt.' Kasyapa Bodhisattva said to the Buddha, 'World Honored One! As the Buddha said, doubt is attachment, and attachment is doubt. Who does this refer to?' 'Good man! It refers to those who sever their roots of goodness.' Kasyapa said, 'World Honored One! What kind of people sever their roots of goodness?' 'Good man! If someone is intelligent, sharp, and has good faculties, and is able to discern well, but they stay away from good friends, do not listen to the true Dharma, do not contemplate well, and do not practice according to the Dharma, such a person will sever their roots of goodness.'
離是四事，心自思惟：『無有施物。何以故？施者即是舍于財物，若施有報，當知施主常應貧窮。何以故？子果相似故，是故說言無因無果。』若如是說無因無果，是則名為斷善根也。
「復作是念：『施主、受者及以財物，三事無常、無有停住，若無停住，云何說言，此是施主、受者、財物？若無受者，云何得果？以是義故，無因無果。』若如是說無因無果，當知是人能斷善根。
「復作是念：『施者施時有五事施，受者受已，或時作善、或作不善，而是施主亦復不得善、不善果。如世間法，從子生果，果還作子。因即施主果即受者，而是受者不能以此善、不善法，令施主得，以是義故，無因無果。』若如是說無因無果，當知是人能斷善根。
「復作是念：『無有施物。何以故？施物無記。若是無記，云何而得善果報耶？無善惡果，即是無記。財若無記，當知即無善惡果報，是故無施、無因、無果。』若如是說無因無果，當知是人能斷善根。
「復作是念：『施者即意。若是意者，無見無對，非是色法。若非是色，云何可施？是故無施、無因、無果。』若如是說無因無果，當知是人能斷善根。
「復作是念：『施主若為佛像、天像，命過父母而行施者，即無受者，若無受者，應無果
【現代漢語翻譯】 現代漢語譯本： 有四種邪見，心中這樣思量：『沒有施捨之物。為什麼呢？因為施捨者就是捨棄財物，如果施捨有報應，應當知道施主常常會貧窮。為什麼呢？因為果實和種子相似，所以說沒有因果。』如果這樣說沒有因果，這就叫做斷絕善根。 又這樣想：『施主、受者以及財物，這三者都是無常的，沒有停留的時候，如果沒有停留，怎麼能說這是施主、受者、財物呢？如果沒有受者，怎麼能得到果報？因為這個道理，所以沒有因果。』如果這樣說沒有因果，應當知道這個人能斷絕善根。 又這樣想：『施捨者在施捨時有五種施捨，受者接受后，有時做善事，有時做不善事，而施主也不能得到善或不善的果報。就像世間法，從種子生出果實，果實又變成種子。因就是施主，果就是受者，而受者不能用這些善或不善的行為，讓施主得到果報，因為這個道理，所以沒有因果。』如果這樣說沒有因果，應當知道這個人能斷絕善根。 又這樣想：『沒有施捨之物。為什麼呢？因為施捨之物是無記（既非善也非惡）。如果是無記，怎麼能得到善的果報呢？沒有善惡的果報，就是無記。財物如果是無記，應當知道就沒有善惡的果報，所以沒有施捨、沒有因、沒有果。』如果這樣說沒有因果，應當知道這個人能斷絕善根。 又這樣想：『施捨者就是意念。如果是意念，就沒有可見的形體，也不是色法（物質）。如果不是色法，怎麼能施捨呢？所以沒有施捨、沒有因、沒有果。』如果這樣說沒有因果，應當知道這個人能斷絕善根。 又這樣想：『施主如果爲了佛像、天像，或者爲了過世的父母而行施捨，就沒有受者，如果沒有受者，應該沒有果報。』
【English Translation】 English version: There are four wrong views, and one thinks in their mind: 『There is no object of giving. Why? Because the giver is giving away their possessions, and if giving has a reward, it should be known that the giver will always be poor. Why? Because the fruit is similar to the seed, therefore it is said that there is no cause and effect.』 If one says there is no cause and effect, this is called severing the roots of goodness. Again, one thinks: 『The giver, the receiver, and the possessions, these three are impermanent and do not stay. If they do not stay, how can it be said that this is the giver, the receiver, and the possessions? If there is no receiver, how can one obtain a result? Because of this reason, there is no cause and effect.』 If one says there is no cause and effect, it should be known that this person can sever the roots of goodness. Again, one thinks: 『When the giver gives, there are five aspects of giving. After the receiver receives, sometimes they do good, sometimes they do not do good, and the giver does not receive good or bad results. Like the worldly law, from a seed comes a fruit, and the fruit becomes a seed again. The cause is the giver, and the result is the receiver, but the receiver cannot use these good or bad actions to cause the giver to receive a result. Because of this reason, there is no cause and effect.』 If one says there is no cause and effect, it should be known that this person can sever the roots of goodness. Again, one thinks: 『There is no object of giving. Why? Because the object of giving is neutral (neither good nor bad). If it is neutral, how can one obtain a good result? If there is no good or bad result, it is neutral. If possessions are neutral, it should be known that there is no good or bad result, therefore there is no giving, no cause, and no effect.』 If one says there is no cause and effect, it should be known that this person can sever the roots of goodness. Again, one thinks: 『The giver is the intention. If it is intention, it has no visible form and is not a material thing (rupa). If it is not a material thing, how can it be given? Therefore, there is no giving, no cause, and no effect.』 If one says there is no cause and effect, it should be known that this person can sever the roots of goodness. Again, one thinks: 『If the giver gives for the sake of Buddha images, heavenly images, or for deceased parents, there is no receiver. If there is no receiver, there should be no result.』
報。若無果報，是為無因，若無因者是為無果。』若如是說無因無果，當知是人能斷善根。
「復作是念：『無父無母。若言父母是眾生因，生眾生者，理應常生，無有斷絕。何以故？因常有故。然不常生，是故當知無有父母。』
「復作是念：『無父無母。何以故？若眾生身因父母有，一人應具男女二根，然無具者，當知眾生非因父母。』
「復作是念：『非因父母而生眾生。何以故？眼見眾生，不似父母，謂身、色、心、威儀、進止，是故父母非眾生因。』
「復作是念：『一切世間有四種無：一者未生名無，如泥團時，未有瓶用。二者滅已名無，如瓶壞已，是名為無。三者各異互無，如牛中無馬，馬中無牛。四者畢竟名無，如兔角、龜毛。眾生父母亦復如是，同此四無。若言父母眾生因者，父母死時，子不必死，是故父母非眾生因。』
「復作是念：『若言父母眾生因者，應因父母常生眾生。然而復有化生、濕生，是故當知，非因父母生眾生也。』
「復作是念：『自有眾生，非因父母而得生長。譬如孔雀，聞雷震聲，而便得娠。又如青雀，飲雄雀尿，而便得娠。如命命鳥，見雄者舞，即便得娠。』作是念時，如其不遇善知識者，當知是人能斷善根。
「復作是念
【現代漢語翻譯】 現代漢語譯本：『如果說沒有果報，那就是沒有因；如果沒有因，那就沒有果。』如果這樣說沒有因果，應當知道這個人會斷絕善根。 又想：『沒有父親也沒有母親。如果說父母是眾生的因，生出眾生，那麼理應一直生，不會斷絕。為什麼呢？因為因是常有的。然而並沒有一直生，所以應當知道沒有父母。』 又想：『沒有父親也沒有母親。為什麼呢？如果眾生的身體是因為父母而有，那麼一個人應該同時具有男女兩種性器官，然而並沒有人同時具有，所以應當知道眾生不是因為父母而生。』 又想：『眾生不是因為父母而生。為什麼呢？眼睛看到眾生，不像父母，比如身體、顏色、心意、威儀、舉止，所以父母不是眾生的因。』 又想：『世間一切有四種「無」：第一種是未生時的「無」，比如泥團的時候，還沒有瓶子的用途。第二種是滅亡后的「無」，比如瓶子壞了之後，就稱為「無」。第三種是彼此不同的「無」，比如牛中沒有馬，馬中沒有牛。第四種是畢竟的「無」，比如兔角、龜毛。眾生的父母也是這樣，和這四種「無」相同。如果說父母是眾生的因，那麼父母死的時候，子女不一定死，所以父母不是眾生的因。』 又想：『如果說父母是眾生的因，那麼應該因為父母而一直生出眾生。然而還有化生、濕生，所以應當知道，不是因為父母而生出眾生。』 又想：『有眾生，不是因為父母而生長。比如孔雀，聽到雷聲，就懷孕了。又比如青雀，喝了雄雀的尿，就懷孕了。又比如命命鳥，看到雄鳥跳舞，就懷孕了。』當這樣想的時候，如果這個人沒有遇到善知識，應當知道這個人會斷絕善根。 又想：
【English Translation】 English version: 'If there is no retribution, then there is no cause; if there is no cause, then there is no effect.' If one speaks of no cause and no effect in this way, know that this person can sever their roots of goodness. Again, he thinks: 'There is no father and no mother. If it is said that parents are the cause of beings, giving rise to beings, then they should always be giving rise, without ceasing. Why? Because the cause is constant. However, they do not constantly give rise, therefore it should be known that there are no parents.' Again, he thinks: 'There is no father and no mother. Why? If the body of a being is due to parents, then one person should have both male and female sexual organs, but no one has both, therefore it should be known that beings are not due to parents.' Again, he thinks: 'Beings are not born due to parents. Why? The eye sees beings, not resembling their parents, such as their body, color, mind, demeanor, and movements, therefore parents are not the cause of beings.' Again, he thinks: 'In all the world, there are four kinds of non-existence: the first is non-existence before birth, like when a lump of clay has not yet become a pot. The second is non-existence after destruction, like when a pot is broken, it is called non-existence. The third is mutual non-existence, like there is no horse in a cow, and no cow in a horse. The fourth is absolute non-existence, like a rabbit's horn or a turtle's hair. The parents of beings are also like this, the same as these four non-existences. If it is said that parents are the cause of beings, then when parents die, their children do not necessarily die, therefore parents are not the cause of beings.' Again, he thinks: 'If it is said that parents are the cause of beings, then beings should always be born from parents. However, there are also beings born by transformation and by moisture, therefore it should be known that beings are not born from parents.' Again, he thinks: 'There are beings that grow without being born from parents. For example, a peacock becomes pregnant upon hearing the sound of thunder. Also, a bluebird becomes pregnant upon drinking the urine of a male bird. Also, the life-life bird becomes pregnant upon seeing a male bird dance.' When thinking in this way, if this person does not encounter a good teacher, know that this person can sever their roots of goodness. Again, he thinks:
：『一切世間無善惡果。何以故？有諸眾生具十善法，樂於惠施，勤修功德。是人亦復疹病集身，中年夭喪，財物損失，多諸憂苦。有行十惡，慳貪嫉妒，懶惰懈怠，不修諸善；身安無病，終保年壽，多饒財寶，無諸愁苦。是故當知無善惡果。』
「復作是念：『我亦曾聞諸聖人說，有人修善，命終多墮三惡道中；有人行惡，命終生於人天之中；是故當知無善惡果。』
「復作是念：『一切聖人有二種說，或說殺生得善果報、或說殺生得惡果報，是故當知聖說不定。聖若不定，我云何定？是故當知無善惡果。』
「復作是念：『一切世間無有聖人。何以故？若言聖人應得正道，一切眾生具煩惱時修正道者，當知是人正道、煩惱一時俱有，若一時有，當知正道不能破結。若無煩惱而修道者，如是正道為何所作？是故具煩惱者，道不能壞；不具煩惱，道則無用。是故當知，一切世間無有聖人。』
「復作是念：『無明緣行，乃至生緣老死，是十二因緣，一切眾生等共有之。八聖道者，其性平等，亦應如是一人得時，一切應得；一人修時，應一切苦滅。何以故？煩惱等故。而今不得，是故當知無有正道。』
「復作是念：『聖人皆有同凡夫法，所謂飲食、行住、坐臥、睡眠、喜笑、飢渴、寒
【現代漢語翻譯】 現代漢語譯本：『世間一切行為沒有善惡的果報。為什麼呢？有些眾生奉行十善法（不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪慾、不嗔恚、不邪見），樂於佈施，勤修功德。這樣的人也可能疾病纏身，中年夭折，財產損失，多有憂愁痛苦。而有些人行十惡（殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、貪慾、嗔恚、邪見），慳吝貪婪，嫉妒，懶惰懈怠，不修善事；卻可能身體安康無病，長壽終老，擁有大量財富，沒有憂愁痛苦。因此應當知道沒有善惡的果報。』 『我又這樣想：『我也曾聽聖人說，有人修善，死後大多墮入三惡道（地獄、餓鬼、畜生）中；有人作惡，死後卻能生於人道或天道中；因此應當知道沒有善惡的果報。』 『我又這樣想：『一切聖人有兩種說法，有的說殺生會得到善報，有的說殺生會得到惡報，因此應當知道聖人的說法並不確定。聖人的說法都不確定，我怎麼能確定呢？因此應當知道沒有善惡的果報。』 『我又這樣想：『世間根本沒有聖人。為什麼呢？如果說聖人應該得到正道，那麼一切眾生在有煩惱的時候修習正道，應當知道這個人是正道和煩惱同時存在，如果同時存在，應當知道正道不能破除煩惱。如果沒有煩惱而修習正道，那麼這樣的正道又有什麼用呢？因此，有煩惱的人，正道不能破除煩惱；沒有煩惱的人，正道則沒有用處。因此應當知道，世間根本沒有聖人。』 『我又這樣想：『無明緣行，乃至生緣老死，這十二因緣（無明、行、識、名色、六入、觸、受、愛、取、有、生、老死）是一切眾生共同擁有的。八聖道（正見、正思惟、正語、正業、正命、正精進、正念、正定）的性質是平等的，也應該如此，一個人得到時，一切人都應該得到；一個人修行時，一切痛苦都應該滅除。為什麼呢？因為煩惱是相同的。而現在並沒有這樣，因此應當知道沒有正道。』 『我又這樣想：『聖人都有和凡夫一樣的行為，比如飲食、行走、站立、坐臥、睡眠、喜笑、飢渴、寒冷、炎熱、疾病、衰老、死亡，因此應當知道聖人和凡夫沒有區別。』
【English Translation】 English version: 『In all the world, there are no good or bad consequences. Why is that? There are beings who possess the ten good dharmas (not killing, not stealing, not committing sexual misconduct, not lying, not speaking divisively, not speaking harshly, not engaging in idle chatter, not being greedy, not being hateful, not holding wrong views), who delight in giving, and diligently cultivate merit. Yet, these people may also suffer from diseases, die young in middle age, lose their wealth, and experience much sorrow and suffering. On the other hand, there are those who practice the ten evils (killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, greed, hatred, wrong views), who are stingy and greedy, jealous, lazy and indolent, and do not cultivate good deeds; yet they may be healthy and free from illness, live to a ripe old age, possess great wealth, and have no sorrow or suffering. Therefore, it should be known that there are no good or bad consequences.』 『Again, I think: 『I have also heard the sages say that some who cultivate good deeds often fall into the three evil realms (hell, hungry ghosts, animals) after death; while some who do evil are born in the human or heavenly realms after death; therefore, it should be known that there are no good or bad consequences.』 『Again, I think: 『All sages have two kinds of teachings; some say that killing brings good results, while others say that killing brings bad results; therefore, it should be known that the teachings of the sages are not definite. If the sages are not definite, how can I be definite? Therefore, it should be known that there are no good or bad consequences.』 『Again, I think: 『There are no sages in the world at all. Why is that? If it is said that sages should attain the right path, then when all beings have afflictions and cultivate the right path, it should be known that this person has both the right path and afflictions at the same time. If they exist at the same time, it should be known that the right path cannot break through the fetters of afflictions. If one cultivates the path without afflictions, then what is the purpose of such a right path? Therefore, for those with afflictions, the path cannot destroy them; for those without afflictions, the path is useless. Therefore, it should be known that there are no sages in the world at all.』 『Again, I think: 『Ignorance conditions volitional formations, and so on, until birth conditions old age and death. These twelve links of dependent origination (ignorance, volitional formations, consciousness, name and form, the six sense bases, contact, feeling, craving, clinging, becoming, birth, old age and death) are shared equally by all beings. The nature of the eightfold noble path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration) is also equal, and it should be the case that when one person attains it, all should attain it; when one person cultivates it, all suffering should cease. Why is that? Because afflictions are the same. But this is not the case now, therefore, it should be known that there is no right path.』 『Again, I think: 『Sages all have the same behaviors as ordinary people, such as eating, walking, standing, sitting, lying down, sleeping, laughing, being hungry, thirsty, cold, hot, sick, aging, and dying. Therefore, it should be known that there is no difference between sages and ordinary people.』
熱、憂愁、恐怖。若同凡夫如是事者，當知聖人不得聖道；若得聖道，應當永斷如是等事。如是等事如其不斷，當知無道。』
「復作是念：『聖人有身，受五欲樂，亦復罵辱撾打，於人嫉妒憍慢，受于苦樂，作善惡業，是因緣故，知無聖人。若有道者，應斷是事，是事不斷，當知無道。』
「復作是念：『多憐愍者，名為聖人。何因緣故，名為聖人？道因緣故，名為聖人。若道性憐愍，便應愍念一切眾生，不待修已然後方得。如其無愍，何故聖人因得聖道，能憐愍耶？是故當知世無聖道。』
「復作是念：『一切四大，不從因生，眾生等有是四大性，不觀眾生是邊應到、彼不應到。若有聖道，性應如是。然今不爾，是故當知，世無聖人。』
「復作是念：『若諸聖人有一涅槃，當知是則無有聖人。何以故？不可得故。常住之法，理不可得、不可取捨。若諸聖人涅槃多者，是則無常。何以故？可數法故。涅槃若一，一人得時，一切應得。涅槃若多，是則有邊，如其有邊，云何名常？若有說言涅槃體一、解脫是多，如蓋是一，牙舌是多。是義不然。何以故？一一所得，非一切得。以有邊故，是應無常。若無常者，云何得名為涅槃耶？涅槃若無，誰為聖人？是故當知無有聖人。』
「復作
【現代漢語翻譯】 現代漢語譯本 『如果像凡夫俗子一樣有熱惱、憂愁、恐懼，那麼應當知道聖人沒有獲得聖道；如果獲得了聖道，就應當永遠斷除這些事情。如果這些事情沒有斷除，應當知道沒有道。』 『又這樣想：『聖人有身體，會感受五欲的快樂，也會遭受辱罵和毆打，對人嫉妒和傲慢，感受痛苦和快樂，造作善業和惡業，因為這些因緣，就知道沒有聖人。如果有道的人，應該斷除這些事情，如果這些事情沒有斷除，應當知道沒有道。』 『又這樣想：『多有憐憫心的人，被稱為聖人。因為什麼因緣，被稱為聖人呢？因為道的因緣，被稱為聖人。如果道的本性是憐憫，就應該憐憫一切眾生，不應該等待修行之後才能做到。如果（聖人）沒有憐憫心，為什麼聖人因為獲得聖道，就能有憐憫心呢？所以應當知道世上沒有聖道。』 『又這樣想：『一切四大（地、水、火、風），不是從因緣而生，眾生等都有這四大本性，不應該分別眾生誰應該到達（涅槃），誰不應該到達。如果有聖道，本性應該如此。然而現在不是這樣，所以應當知道，世上沒有聖人。』 『又這樣想：『如果諸位聖人只有一個涅槃（寂滅），應當知道那就沒有聖人。為什麼呢？因為（涅槃）不可得。常住的法，道理上是不可得、不可取捨的。如果諸位聖人的涅槃是多個，那就是無常。為什麼呢？因為是可數的法。如果涅槃是一個，一個人得到時，一切人都應該得到。如果涅槃是多個，那就是有邊際的，如果有邊際，怎麼能稱為常呢？如果有人說涅槃的本體是一個，解脫是多個，就像蓋子是一個，牙齒和舌頭是多個。這個道理不對。為什麼呢？因為一個人所得，不是一切人所得。因為有邊際，所以應該是無常。如果無常，怎麼能稱為涅槃呢？如果涅槃不存在，誰是聖人呢？所以應當知道沒有聖人。』 『又這樣想：』
【English Translation】 English version 'If, like ordinary people, they experience heat, sorrow, and fear, then it should be known that the sages have not attained the holy path; if they have attained the holy path, they should have permanently eradicated such things. If such things are not eradicated, it should be known that there is no path.' 'Again, he thinks: 'Sages have bodies, experience the pleasures of the five desires, are also subjected to insults and beatings, are jealous and arrogant towards others, experience suffering and pleasure, and create good and bad karma. Because of these conditions, it is known that there are no sages. If there were those who had attained the path, they should have eradicated these things; if these things are not eradicated, it should be known that there is no path.' 'Again, he thinks: 'Those who are very compassionate are called sages. For what reason are they called sages? Because of the path, they are called sages. If the nature of the path is compassion, then it should be compassionate to all beings, not waiting until after cultivation to be able to do so. If (sages) have no compassion, why is it that sages, because they have attained the holy path, are able to be compassionate? Therefore, it should be known that there is no holy path in the world.' 'Again, he thinks: 'All the four great elements (earth, water, fire, and wind) do not arise from causes; all beings have these four great elements, and it should not be distinguished which beings should reach (Nirvana) and which should not. If there were a holy path, its nature should be like this. However, it is not so now, therefore it should be known that there are no sages in the world.' 'Again, he thinks: 'If all sages have one Nirvana (extinction), it should be known that there are no sages. Why? Because (Nirvana) cannot be attained. The dharma of permanence cannot be attained or accepted or rejected in principle. If the Nirvana of all sages is multiple, then it is impermanent. Why? Because it is a countable dharma. If Nirvana is one, when one person attains it, everyone should attain it. If Nirvana is multiple, then it has boundaries, and if it has boundaries, how can it be called permanent? If someone says that the essence of Nirvana is one, and liberation is multiple, like a lid is one, and teeth and tongue are multiple, this reasoning is not correct. Why? Because what one person attains is not what everyone attains. Because it has boundaries, it should be impermanent. If it is impermanent, how can it be called Nirvana? If Nirvana does not exist, who are the sages? Therefore, it should be known that there are no sages.' 'Again, he thinks:'
是念：『聖人之道，非因緣得。若聖人道，非因緣得，何故一切不作聖人？若一切人非聖人者，當知是則無有聖人、及以聖道。』
「復作是念：『聖說正見，有二因緣：一者從他聞法、二者內自思惟。是二因緣，若從緣生，所從生者，復從緣生，如是展轉，有無窮過。若是二事，不從緣生，一切眾生何故不得？』作是觀時能斷善根。
「善男子！若有眾生深見如是無因無果，是人能斷信等五根。善男子！斷善根者，非是下劣愚鈍之人，亦非天中及三惡道，破僧亦爾。」
迦葉菩薩白佛言：「世尊！如是之人，何時當能還生善根？」
佛言：「善男子！是人二時還生善根，初入地獄、出地獄時。善男子！善有三種，過去、現在、未來。若過去者，其性自滅，因雖滅盡果報未熟，是故不名斷過去果。斷三世因，故名為斷。」
迦葉菩薩白佛言：「世尊！若斷三世因，名斷善根。斷善根人，即有佛性。如是佛性，為是過去、為是現在、為是未來、為遍三世？若過去者，云何名常？佛性亦常，是故當知非過去也。若未來者，云何名常？何故佛說一切眾生必定當得？若必定得，云何言斷？若現在者，復云何常？何故復言必定可見？如來亦說，佛性有六：一常、二真、三實、四善、五凈、六可見
【現代漢語翻譯】 現代漢語譯本：他這樣想：『聖人的道，不是因緣所生。如果聖人的道不是因緣所生，為什麼不是所有人都成為聖人呢？如果所有人都不是聖人，那麼應當知道，就沒有聖人和聖道了。』 他又這樣想：『聖人所說的正見，有兩個因緣：一是聽聞他人說法，二是自己內心思考。這兩種因緣，如果是從因緣而生，那麼它們所從生的，又從因緣而生，這樣輾轉下去，就會有無窮的過失。如果這兩件事不是從因緣而生，為什麼一切眾生都不能獲得呢？』當他這樣觀察時，就能斷絕善根。 『善男子！如果有眾生深刻地認為一切都是無因無果，這個人就能斷絕信等五根（信根、精進根、念根、定根、慧根）。善男子！斷絕善根的人，不是下劣愚鈍之人，也不是天道和三惡道（地獄、餓鬼、畜生）中的眾生，破僧（破壞僧團）的人也是如此。』 迦葉菩薩（Kasyapa Bodhisattva）問佛說：『世尊！這樣的人，什麼時候才能重新生起善根呢？』 佛說：『善男子！這種人在兩種情況下會重新生起善根，一是剛入地獄時，二是剛出地獄時。善男子！善有三種，過去、現在、未來。如果是過去的善，它的性質已經自行消滅，雖然因已經滅盡，但果報還沒有成熟，所以不能稱為斷絕過去的果報。斷絕三世的因，所以稱為斷絕善根。』 迦葉菩薩（Kasyapa Bodhisattva）問佛說：『世尊！如果斷絕三世的因，稱為斷絕善根。斷絕善根的人，即有佛性（Buddha-nature）。這樣的佛性，是屬於過去、現在、還是未來，還是遍及三世呢？如果是屬於過去，怎麼能稱為常？佛性也是常，所以應當知道不是屬於過去。如果是屬於未來，怎麼能稱為常？為什麼佛說一切眾生必定能夠獲得？如果必定能夠獲得，怎麼能說是斷絕呢？如果是屬於現在，又怎麼能稱為常？為什麼又說必定能夠見到？如來也說，佛性有六種特性：一常、二真、三實、四善、五凈、六可見。』
【English Translation】 English version: He thought thus: 『The path of a sage is not obtained through conditions. If the path of a sage is not obtained through conditions, why do not all become sages? If all people are not sages, then it should be known that there are no sages and no path of a sage.』 He further thought: 『The right view spoken of by sages has two causes: one is hearing the Dharma from others, and the other is contemplating within oneself. If these two causes arise from conditions, then that from which they arise also arises from conditions, and so on, leading to endless faults. If these two things do not arise from conditions, why can't all sentient beings obtain them?』 When he observes in this way, he can sever his roots of goodness. 『Good man! If there are sentient beings who deeply see that everything is without cause and effect, such a person can sever the five roots of faith (faith, vigor, mindfulness, concentration, and wisdom). Good man! Those who sever their roots of goodness are not inferior or dull-witted people, nor are they beings in the heavens or the three evil paths (hell, hungry ghosts, and animals); those who break up the Sangha (monastic community) are also like this.』 Kasyapa Bodhisattva asked the Buddha, 『World Honored One! When will such a person be able to regenerate roots of goodness?』 The Buddha said, 『Good man! Such a person will regenerate roots of goodness at two times: first, when entering hell, and second, when leaving hell. Good man! Goodness is of three kinds: past, present, and future. If it is past goodness, its nature has already extinguished itself. Although the cause has been extinguished, the karmic retribution has not yet matured, so it is not called severing the past result. Severing the causes of the three times is called severing the roots of goodness.』 Kasyapa Bodhisattva asked the Buddha, 『World Honored One! If severing the causes of the three times is called severing the roots of goodness, then a person who has severed their roots of goodness has Buddha-nature. Is this Buddha-nature past, present, or future, or does it pervade all three times? If it is past, how can it be called permanent? Buddha-nature is also permanent, so it should be known that it is not past. If it is future, how can it be called permanent? Why does the Buddha say that all sentient beings will certainly attain it? If they will certainly attain it, how can it be said to be severed? If it is present, how can it be called permanent? Why is it also said that it can certainly be seen? The Tathagata also said that Buddha-nature has six characteristics: one, permanent; two, true; three, real; four, good; five, pure; and six, visible.』
。若斷善根有佛性者，則不得名斷善根也。若無佛性，云何復言一切眾生悉有佛性？若言佛性亦有、亦斷，云何如來複說是常？」
佛言：「善男子！如來世尊為眾生故，有四種答：一者定答、二者分別答、三者隨問答、四者置答。
「善男子！云何定答？若問惡業得善果耶？不善果乎？是應定答得不善果；善亦如是。若問如來一切智不？是應定答是一切智。若問佛法是清凈不？是應定答必定清凈。若問如來弟子如法住不？是應定答有如法住。是名定答。
「云何分別答？如我所說四真諦法。云何為四？苦、集、滅、道。何謂苦諦？有八苦故，名曰苦諦。云何集諦？五陰因故，名為集諦。云何滅諦？貪慾、瞋癡畢竟盡故，名為滅諦。云何道諦？三十七助道法故，名為道諦。是名分別答。
「云何隨問答？如我所說，一切法無常。復有問言：『如來世尊為何法故說于無常？』答言：『如來為有為法，故說無常，無我亦爾。』如我所說一切法燒他。又問言：『如來世尊為何法故說一切燒？』答言：『如來為貪瞋癡說一切燒。』
「善男子！如來十力、四無所畏、大慈大悲、三念處、首楞嚴等八萬億諸三昧門，三十二相、八十種好、五智印等三萬五千諸三昧門金剛定等，四千二百諸三昧門方
【現代漢語翻譯】 現代漢語譯本：如果斷了善根的人有佛性，就不能稱之為斷了善根。如果沒有佛性，又怎麼說一切眾生都有佛性呢？如果說佛性既有又會斷，如來又怎麼說是常住不變的呢？ 佛說：『善男子！如來世尊爲了眾生的緣故，有四種回答方式：第一種是定答，第二種是分別答，第三種是隨問答，第四種是置答。』 『善男子！什麼是定答？如果問惡業會得到善果嗎？還是不善果？這應該肯定回答得到不善果；善業也是如此。如果問如來是否具有一切智慧？這應該肯定回答具有一切智慧。如果問佛法是否清凈？這應該肯定回答必定清凈。如果問如來的弟子是否如法修行？這應該肯定回答有如法修行。這叫做定答。』 『什麼是分別答？就像我所說的四真諦法（四聖諦，佛教基本教義）：什麼是四？苦（duhkha，生命中的痛苦）、集（samudaya，痛苦的根源）、滅（nirodha，痛苦的止息）、道（marga，通往止息的道路）。什麼是苦諦？因為有八苦（生、老、病、死、愛別離、怨憎會、求不得、五陰熾盛），所以叫做苦諦。什麼是集諦？因為五陰（色、受、想、行、識）是因，所以叫做集諦。什麼是滅諦？因為貪慾、嗔恚、愚癡徹底止息，所以叫做滅諦。什麼是道諦？因為有三十七助道法（三十七道品，佛教修行方法），所以叫做道諦。這叫做分別答。』 『什麼是隨問答？就像我所說，一切法都是無常的。又有人問：『如來世尊爲了什麼法而說無常？』回答說：『如來爲了有為法（有生滅變化的法）而說無常，無我（anatman，沒有永恒不變的自我）也是如此。』就像我所說一切法都在燃燒。又有人問：『如來世尊爲了什麼法而說一切都在燃燒？』回答說：『如來爲了貪、嗔、癡（佛教三毒）而說一切都在燃燒。』 『善男子！如來的十力（佛的十種力量）、四無所畏（佛的四種無畏懼的自信）、大慈大悲（偉大的慈愛和悲憫）、三念處（三種觀照的修行方法）、首楞嚴（surangama-samadhi，一種強大的禪定）等八萬億種三昧門（samadhi，禪定），三十二相（佛的三十二種殊勝的身體特徵）、八十種好（佛的八十種細微的身體特徵）、五智印（佛的五種智慧印記）等三萬五千種三昧門，金剛定（vajrasamadhi，一種堅固的禪定）等四千二百種三昧門，方
【English Translation】 English version: If those who have severed their roots of goodness possess Buddha-nature, then they cannot be called to have severed their roots of goodness. If they do not have Buddha-nature, how can it be said that all sentient beings possess Buddha-nature? If it is said that Buddha-nature both exists and can be severed, how can the Tathagata (如來, Buddha) say that it is permanent? The Buddha said: 『Good man! For the sake of sentient beings, the Tathagata, the World Honored One, has four kinds of answers: the first is a definitive answer, the second is an analytical answer, the third is an answer according to the question, and the fourth is a deferred answer.』 『Good man! What is a definitive answer? If one asks whether evil karma yields good results or bad results, the definitive answer should be that it yields bad results; the same is true for good karma. If one asks whether the Tathagata possesses all-knowing wisdom, the definitive answer should be that he possesses all-knowing wisdom. If one asks whether the Buddha's Dharma (佛法, Buddhist teachings) is pure, the definitive answer should be that it is definitely pure. If one asks whether the Tathagata's disciples practice in accordance with the Dharma, the definitive answer should be that there are those who practice in accordance with the Dharma. This is called a definitive answer.』 『What is an analytical answer? It is like the Four Noble Truths (四真諦, fundamental teachings of Buddhism) that I have spoken of. What are the four? Suffering (duhkha), the origin of suffering (samudaya), the cessation of suffering (nirodha), and the path to the cessation of suffering (marga). What is the Truth of Suffering? Because there are eight sufferings (birth, old age, sickness, death, separation from loved ones, encountering those one dislikes, not getting what one desires, and the flourishing of the five aggregates), it is called the Truth of Suffering. What is the Truth of the Origin of Suffering? Because the five aggregates (form, feeling, perception, mental formations, and consciousness) are the cause, it is called the Truth of the Origin of Suffering. What is the Truth of the Cessation of Suffering? Because greed, hatred, and delusion are completely extinguished, it is called the Truth of the Cessation of Suffering. What is the Truth of the Path? Because there are the thirty-seven aids to enlightenment (thirty-seven factors of enlightenment, Buddhist practices), it is called the Truth of the Path. This is called an analytical answer.』 『What is an answer according to the question? It is like what I have said, that all dharmas (法, phenomena) are impermanent. If someone asks, 『For what dharma does the Tathagata, the World Honored One, speak of impermanence?』 the answer is, 『The Tathagata speaks of impermanence for conditioned dharmas (有為法, phenomena that arise and cease), and the same is true for no-self (anatman).』 It is like what I have said, that all dharmas are burning. If someone asks, 『For what dharma does the Tathagata, the World Honored One, say that all are burning?』 the answer is, 『The Tathagata says that all are burning because of greed, hatred, and delusion (the three poisons of Buddhism).』 『Good man! The Tathagata's ten powers (十力, ten powers of a Buddha), four fearlessnesses (四無所畏, four kinds of fearlessness of a Buddha), great loving-kindness and great compassion (大慈大悲, great love and compassion), three foundations of mindfulness (三念處, three kinds of mindfulness practice), the Surangama Samadhi (首楞嚴, a powerful samadhi) and other eighty trillion samadhi gates (三昧門, meditative states), the thirty-two marks (三十二相, thirty-two physical characteristics of a Buddha), eighty minor marks (八十種好, eighty minor physical characteristics of a Buddha), the five wisdom seals (五智印, five wisdom seals of a Buddha) and other thirty-five thousand samadhi gates, the Vajra Samadhi (金剛定, a firm samadhi) and other four thousand two hundred samadhi gates, the square
便三昧無量無邊，如是等法是佛、佛性。如是佛性則有七事：一常、二我、三樂、四凈、五真、六實、七善，是名分別答。
「善男子！後身菩薩佛性有六：一常、二凈、三真、四實、五善、六少見，是名分別答。
「如汝先問，斷善根人有佛性者，是人亦有如來佛性，亦有後身佛性，是二佛性，障未來故，得名為無。畢竟得故，得名為有。是名分別答。
「如來佛性非過去、非現在、非未來，後身佛性現在、未來少可見故，得名現在。未具見故，名為未來。如來未得阿耨多羅三藐三菩提時，佛性因故，亦是過去、現在、未來。果則不爾，有是三世，有非三世。後身菩薩佛性因故，亦是過去、現在、未來，果亦如是。是名分別答。
「九住菩薩佛性六種：一常、二善、三真、四實、五凈、六可見。佛性因故，亦是過去、現在、未來。果亦如是。是名分別答。
「八住菩薩下至六住，佛性五事：一真、二實、三凈、四善、五可見。佛性因故，亦是過去、現在、未來，果亦如是。是名分別答。
「五住菩薩下至初住，佛性五事：一真、二實、三凈、四可見、五善不善。善男子！是五種佛性、六種佛性、七種佛性，斷善根人必當得故，故得言有。是名分別答。
「若有說言，斷
【現代漢語翻譯】 現代漢語譯本：
『三昧』（Samadhi，禪定）是無量無邊的，像這樣的法就是佛、佛性。這樣的佛性有七種特性：一是常（永恒），二是『我』（Atman，真我），三是樂（快樂），四是凈（清凈），五是真（真實），六是實（實在），七是善（善良），這叫做分別解答。 『善男子！』後身菩薩的佛性有六種特性：一是常，二是凈，三是真，四是實，五是善，六是少見，這叫做分別解答。 『如你先前所問，斷了善根的人是否有佛性，這個人也有如來佛性，也有後身佛性。這兩種佛性，因為障礙了未來，所以被稱為『無』。因為最終會得到，所以被稱為『有』。這叫做分別解答。 『如來佛性』不是過去、不是現在、不是未來，後身佛性現在和未來少見，所以被稱為現在。因為沒有完全顯現，所以被稱為未來。如來在沒有得到阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）時，佛性作為因，也是過去、現在、未來。作為果則不是這樣，有是三世的，有不是三世的。後身菩薩的佛性作為因，也是過去、現在、未來，作為果也是這樣。這叫做分別解答。 『九住菩薩』的佛性有六種：一是常，二是善，三是真，四是實，五是凈，六是可見。佛性作為因，也是過去、現在、未來。作為果也是這樣。這叫做分別解答。 『八住菩薩』下至『六住』，佛性有五種特性：一是真，二是實，三是凈，四是善，五是可見。佛性作為因，也是過去、現在、未來，作為果也是這樣。這叫做分別解答。 『五住菩薩』下至『初住』，佛性有五種特性：一是真，二是實，三是凈，四是可見，五是善不善。『善男子！』這五種佛性、六種佛性、七種佛性，斷了善根的人必定會得到，所以說有。這叫做分別解答。 『如果有人說，斷了善根的人沒有佛性，這是錯誤的。』
【English Translation】 English version:
'Samadhi' (meditative absorption) is immeasurable and boundless; such dharmas are the Buddha and Buddha-nature. Such Buddha-nature has seven characteristics: first, permanence (nitya); second, 'self' (Atman); third, bliss (sukha); fourth, purity (shuddha); fifth, truth (satya); sixth, reality (tattva); and seventh, goodness (shubha). This is called a differentiated answer. 'Good man! The Buddha-nature of a Bodhisattva in a later life has six characteristics: first, permanence; second, purity; third, truth; fourth, reality; fifth, goodness; and sixth, rarely seen. This is called a differentiated answer. 'As you asked earlier, whether a person who has severed their roots of goodness has Buddha-nature, this person also has the Tathagata's (Buddha's) Buddha-nature and also the Buddha-nature of a later life. These two Buddha-natures, because they obstruct the future, are called 'non-existent.' Because they will ultimately be attained, they are called 'existent.' This is called a differentiated answer. 'The Tathagata's Buddha-nature is not past, not present, and not future. The Buddha-nature of a later life is rarely seen in the present and future, so it is called present. Because it is not fully manifested, it is called future. When the Tathagata has not yet attained Anuttara-samyak-sambodhi (supreme perfect enlightenment), the Buddha-nature, as a cause, is also past, present, and future. As a result, it is not so; some are of the three times, and some are not of the three times. The Buddha-nature of a Bodhisattva in a later life, as a cause, is also past, present, and future; as a result, it is also the same. This is called a differentiated answer. 'The Buddha-nature of a Bodhisattva in the ninth stage has six characteristics: first, permanence; second, goodness; third, truth; fourth, reality; fifth, purity; and sixth, visible. The Buddha-nature, as a cause, is also past, present, and future. As a result, it is also the same. This is called a differentiated answer. 'From a Bodhisattva in the eighth stage down to the sixth stage, the Buddha-nature has five characteristics: first, truth; second, reality; third, purity; fourth, goodness; and fifth, visible. The Buddha-nature, as a cause, is also past, present, and future; as a result, it is also the same. This is called a differentiated answer. 'From a Bodhisattva in the fifth stage down to the first stage, the Buddha-nature has five characteristics: first, truth; second, reality; third, purity; fourth, visible; and fifth, good and non-good. Good man! These five kinds of Buddha-nature, six kinds of Buddha-nature, and seven kinds of Buddha-nature, a person who has severed their roots of goodness will certainly attain them, therefore it is said to exist. This is called a differentiated answer. 'If someone says that a person who has severed their roots of goodness does not have Buddha-nature, this is wrong.'
善根者定有佛性、定無佛性，是名置答。」
迦葉菩薩言：「世尊！我聞不答，乃名置答。如來今者何因緣，答而名置答？」
「善男子！我亦不說置而不答乃說置答。善男子！如是置答，復有二種：一者遮止、二者莫著。以是義故，得名置答。」◎
◎迦葉菩薩白佛言：「世尊！如佛所說，云何名因亦是過去、現在、未來？果亦過去、現在、未來，非是過去、現在、未來？」
佛言：「善男子！五陰二種：一者因、二者果。是因五陰，是過去、現在、未來。是果五陰，亦是過去、現在、未來，亦非過去、現在、未來。善男子！一切無明煩惱等結，悉是佛性。何以故？佛性因故。從無明行及諸煩惱得善五陰，是名佛性。從善五陰，乃至獲得阿耨多羅三藐三菩提。是故我于經中先說，眾生佛性，如雜血乳；血者即是無明行等一切煩惱，乳者即是善五陰也。是故我說，從諸煩惱及善五陰，得阿耨多羅三藐三菩提。如眾生身，皆從精血而得成就，佛性亦爾。須陀洹人、斯陀含人、斷少煩惱，佛性如乳。阿那含人，佛性如酪。阿羅漢人，猶如生酥。從辟支佛至十住菩薩，猶如熟酥。如來佛性，猶如醍醐。善男子！現在煩惱為作障故，令諸眾生不得睹見。如香山中有忍辱草，非一切牛皆能得食；佛性亦
【現代漢語翻譯】 現代漢語譯本：『善根』（kusala-mūla，指好的行為或思想的根源）的人，究竟是『定有佛性』（niyata-buddhatva，指必定具有成佛的潛質），還是『定無佛性』（aniyata-buddhatva，指必定沒有成佛的潛質），這種提問方式被稱為『置答』（sthāpanīya，指不直接回答，而是擱置或以其他方式迴應）。 迦葉菩薩（Kāśyapa Bodhisattva）說：『世尊！我聽說不回答才叫「置答」。如來（Tathāgata，佛的稱號）現在為什麼回答了，卻也稱為「置答」呢？』 佛說：『善男子！我並不是說擱置而不回答才叫「置答」。善男子！這種「置答」又有兩種含義：一是遮止（pratiṣedha，指阻止或避免），二是莫著（anabhiniveśa，指不執著）。因為這個原因，所以稱為「置答」。』 迦葉菩薩對佛說：『世尊！如佛所說，為什麼說「因」（hetu，指原因）也是過去、現在、未來，而「果」（phala，指結果）也是過去、現在、未來，又說「非是過去、現在、未來」呢？』 佛說：『善男子！五陰（pañca-skandha，指構成個體的五種要素：色、受、想、行、識）有兩種：一是因，二是果。作為因的五陰，是過去、現在、未來的。作為果的五陰，也是過去、現在、未來的，同時又不是過去、現在、未來的。善男子！一切無明（avidyā，指對真理的無知）、煩惱（kleśa，指使人痛苦的精神狀態）等結（saṃyojana，指束縛）都是佛性（buddhatva，指成佛的潛質）。為什麼呢？因為它們是佛性的因。從無明、行（saṃskāra，指意志活動）以及各種煩惱中產生善的五陰，這被稱為佛性。從善的五陰，乃至獲得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，指無上正等正覺，即佛的覺悟）。因此，我在經中先前說過，眾生的佛性，就像摻雜了血的乳汁；血就是無明、行等一切煩惱，乳就是善的五陰。所以我說，從各種煩惱和善的五陰，可以獲得阿耨多羅三藐三菩提。就像眾生的身體，都是從精血中產生一樣，佛性也是如此。須陀洹（srota-āpanna，指入流者，初果）、斯陀含（sakṛdāgāmin，指一來者，二果）的人，斷除少許煩惱，佛性就像乳汁。阿那含（anāgāmin，指不還者，三果）的人，佛性就像酪。阿羅漢（arhat，指應供者，四果）的佛性，就像生酥。從辟支佛（pratyekabuddha，指獨覺）到十住菩薩（daśa-bhūmi bodhisattva，指十地菩薩），佛性就像熟酥。如來（Tathāgata，佛的稱號）的佛性，就像醍醐。善男子！現在的煩惱會成為障礙，使眾生無法看見佛性。就像香山中有忍辱草，不是所有的牛都能吃到；佛性也是如此。』
【English Translation】 English version: 'Whether those with 'good roots' (kusala-mūla, referring to the source of good actions or thoughts) are 'definitely with Buddha-nature' (niyata-buddhatva, meaning they certainly possess the potential to become a Buddha) or 'definitely without Buddha-nature' (aniyata-buddhatva, meaning they certainly do not possess the potential to become a Buddha), this kind of question is called a 'placed answer' (sthāpanīya, referring to an answer that is not direct, but rather postponed or responded to in another way).' Kāśyapa Bodhisattva said, 'World Honored One! I have heard that not answering is called a 'placed answer.' Why is it that the Tathāgata (a title for the Buddha) now answers, yet it is also called a 'placed answer'?' The Buddha said, 'Good man! I do not say that placing without answering is called a 'placed answer.' Good man! Such a 'placed answer' has two meanings: one is to prevent (pratiṣedha, meaning to stop or avoid), and the other is non-attachment (anabhiniveśa, meaning not to cling). Because of this meaning, it is called a 'placed answer.' Kāśyapa Bodhisattva said to the Buddha, 'World Honored One! As the Buddha has said, why is it that the 'cause' (hetu, referring to the reason) is also past, present, and future, while the 'result' (phala, referring to the outcome) is also past, present, and future, and yet it is said to be 'not past, present, or future'?' The Buddha said, 'Good man! The five aggregates (pañca-skandha, referring to the five elements that constitute an individual: form, feeling, perception, mental formations, and consciousness) are of two kinds: one is cause, and the other is result. The five aggregates that are the cause are past, present, and future. The five aggregates that are the result are also past, present, and future, and yet they are not past, present, or future. Good man! All ignorance (avidyā, referring to the lack of knowledge of the truth), afflictions (kleśa, referring to mental states that cause suffering), and fetters (saṃyojana, referring to bonds) are all Buddha-nature (buddhatva, referring to the potential to become a Buddha). Why is that? Because they are the cause of Buddha-nature. From ignorance, volitional activities (saṃskāra, referring to volitional activities), and various afflictions, good five aggregates arise, and this is called Buddha-nature. From the good five aggregates, one eventually attains anuttarā-samyak-saṃbodhi (referring to unsurpassed perfect enlightenment, the enlightenment of a Buddha). Therefore, I have previously said in the scriptures that the Buddha-nature of sentient beings is like milk mixed with blood; the blood is ignorance, volitional activities, and all afflictions, and the milk is the good five aggregates. Therefore, I say that from various afflictions and the good five aggregates, one can attain anuttarā-samyak-saṃbodhi. Just as the bodies of sentient beings are all formed from sperm and blood, so is Buddha-nature. The person who is a Stream-enterer (srota-āpanna, referring to the first stage of enlightenment), a Once-returner (sakṛdāgāmin, referring to the second stage of enlightenment), having cut off a few afflictions, their Buddha-nature is like milk. The person who is a Non-returner (anāgāmin, referring to the third stage of enlightenment), their Buddha-nature is like curd. The Buddha-nature of an Arhat (arhat, referring to the fourth stage of enlightenment) is like raw butter. From a Pratyekabuddha (referring to a solitary Buddha) to a Bodhisattva of the Ten Stages (daśa-bhūmi bodhisattva, referring to a Bodhisattva on the ten grounds), their Buddha-nature is like cooked butter. The Buddha-nature of the Tathāgata (a title for the Buddha) is like ghee. Good man! Present afflictions act as an obstacle, preventing sentient beings from seeing their Buddha-nature. Just as there is a forbearance grass in the fragrant mountain, which not all cows can eat; so is Buddha-nature.'
爾。是名分別答。」
迦葉菩薩白佛言：「世尊！五種、六種、七種佛性若未來有者，云何說言斷善根人有佛性耶？」
佛言：「善男子！如諸眾生有過去業，因是業故，眾生現在得受果報。有未來業，以未生故，終不生果有現在煩惱。若無煩惱，一切眾生應當了了現見佛性，是故斷善根人，以現在世煩惱因緣，能斷善根。未來佛性力因緣故，還生善根。」
迦葉言：「世尊！未來云何能生善根？」
「善男子！猶如燈日，雖復未生，亦能破闇。未來之生，能生眾生未來佛性，亦復如是。是名分別答。」
迦葉菩薩白佛言：「世尊！若言五陰是佛性者，云何說言眾生佛性非內、非外？」
佛言：「善男子！何因緣故如是失意？我先不說眾生佛性是中道耶？」
迦葉言：「世尊！我實不失意，直以眾生於此中道不能解故，故發斯問。」
「善男子！眾生不解，即是中道。或時有解、或有不解。善男子！我為眾生得開解故，說言佛性非內非外。何以故？凡夫眾生或言佛性住五陰中，如器中有果；或言離陰而有，猶如虛空；是故如來說于中道。眾生佛性非內六入、非外六入，內外合故，名為中道。是故如來宣說佛性即是中道，非內、非外，故名中道。是名分別答。
【現代漢語翻譯】 現代漢語譯本： 佛說：『這就是分別解答。』 迦葉菩薩對佛說：『世尊！如果五種、六種、七種佛性在未來才會有，那又怎麼能說斷了善根的人也有佛性呢？』 佛說：『善男子！就像眾生有過去的業，因為這個業的緣故，眾生現在會承受果報。也有未來的業，因為還沒有產生，所以不會產生果報。現在有煩惱。如果沒有煩惱，一切眾生應當都能清楚地看見佛性。所以斷了善根的人，因為現在世的煩惱因緣，能夠斷了善根。因為未來佛性的力量因緣，還能再生出善根。』 迦葉說：『世尊！未來怎麼能夠產生善根呢？』 佛說：『善男子！就像燈和太陽，雖然還沒有升起，也能破除黑暗。未來的產生，能夠產生眾生未來的佛性，也是這樣。這叫做分別解答。』 迦葉菩薩對佛說：『世尊！如果說五陰（色、受、想、行、識，構成人身的五種要素）就是佛性，那又怎麼能說眾生的佛性既不在內，也不在外呢？』 佛說：『善男子！你為什麼會這樣失意呢？我之前不是說過眾生的佛性是中道嗎？』 迦葉說：『世尊！我其實沒有失意，只是因為眾生不能理解這個中道，所以才提出這個問題。』 佛說：『善男子！眾生不理解，這本身就是中道。有時理解，有時不理解。善男子！我爲了讓眾生能夠開悟理解，所以說佛性既不在內也不在外。為什麼呢？凡夫眾生有時會說佛性住在五陰之中，就像容器里有果實；有時會說佛性離開五陰而存在，就像虛空一樣；所以如來說中道。眾生的佛性既不在內的六入（眼、耳、鼻、舌、身、意），也不在外的六入（色、聲、香、味、觸、法），內外結合，就叫做中道。所以如來說佛性就是中道，既不在內，也不在外，所以叫做中道。這叫做分別解答。』
【English Translation】 English version: The Buddha said, 'This is called a separate answer.' Kasyapa Bodhisattva said to the Buddha, 'World Honored One! If the five, six, or seven kinds of Buddha-nature are to exist in the future, how can it be said that those who have severed their roots of goodness also have Buddha-nature?' The Buddha said, 'Good man! Just as sentient beings have past karma, and because of this karma, sentient beings now receive the results. There is also future karma, which, because it has not yet arisen, does not produce results. There are present afflictions. If there were no afflictions, all sentient beings should clearly see the Buddha-nature. Therefore, those who have severed their roots of goodness, because of the present afflictions, are able to sever their roots of goodness. Because of the power of future Buddha-nature, they can still generate roots of goodness.' Kasyapa said, 'World Honored One! How can the future generate roots of goodness?' The Buddha said, 'Good man! Just like a lamp or the sun, even though they have not yet risen, they can dispel darkness. The future arising can generate the future Buddha-nature of sentient beings, and it is the same. This is called a separate answer.' Kasyapa Bodhisattva said to the Buddha, 'World Honored One! If it is said that the five skandhas (form, feeling, perception, mental formations, and consciousness, the five aggregates that constitute a person) are the Buddha-nature, how can it be said that the Buddha-nature of sentient beings is neither internal nor external?' The Buddha said, 'Good man! Why are you so disheartened? Did I not say before that the Buddha-nature of sentient beings is the Middle Way?' Kasyapa said, 'World Honored One! I am not actually disheartened, but it is because sentient beings cannot understand this Middle Way that I ask this question.' The Buddha said, 'Good man! The fact that sentient beings do not understand is itself the Middle Way. Sometimes there is understanding, and sometimes there is no understanding. Good man! In order to enable sentient beings to awaken and understand, I say that Buddha-nature is neither internal nor external. Why? Ordinary sentient beings sometimes say that Buddha-nature resides within the five skandhas, like a fruit in a container; sometimes they say that it exists apart from the skandhas, like empty space; therefore, the Tathagata speaks of the Middle Way. The Buddha-nature of sentient beings is neither in the internal six entrances (eye, ear, nose, tongue, body, and mind) nor in the external six entrances (form, sound, smell, taste, touch, and dharma), and the combination of internal and external is called the Middle Way. Therefore, the Tathagata says that Buddha-nature is the Middle Way, neither internal nor external, and therefore it is called the Middle Way. This is called a separate answer.'
「複次善男子！云何名為非內非外？善男子！或言佛性即是外道。何以故？菩薩摩訶薩于無量劫在外道中，斷諸煩惱、調伏其心、教化眾生，然後乃得阿耨多羅三藐三菩提，是以佛性即是外道。或言佛性即是內道。何以故？菩薩雖于無量劫中修習外道，若離內道，則不能得阿耨多羅三藐三菩提，是以佛性即是內道。是故如來遮此二邊，說言佛性非內、非外，亦名內外，是名中道。是名分別答。
「複次善男子！或言佛性即是如來金剛之身、三十二相、八十種好。何以故？不虛誑故。或言佛性即是十力、四無所畏、大慈大悲及三念處、首楞嚴等一切三昧。何以故？因是三昧，生金剛身、三十二相、八十種好故。是故如來遮此二邊，說言佛性非內非外、亦名內外，是名中道。是名分別答。
「複次善男子！或有說言佛性即是內善思惟。何以故？離善思惟，則不能得阿耨多羅三藐三菩提故，是故佛性即是內善思惟。或有說言佛性即是從他聞法。何以故？從他聞法，則能內善思惟，若不聞法則無思惟，是以佛性即是從他聞法。是故如來遮此二邊，說言佛性非內非外、亦名內外，是名中道。
「複次善男子！復有說言佛性是外，謂檀波羅蜜，從檀波羅蜜得阿耨多羅三藐三菩提，是以說言檀波羅蜜即是佛性。
【現代漢語翻譯】 現代漢語譯本： 「再者，善男子！什麼叫做非內非外呢？善男子！有人說佛性就是外道（佛教以外的修行方式）。為什麼呢？因為菩薩摩訶薩（偉大的菩薩）在無量劫中在外道中，斷除各種煩惱、調伏自己的心、教化眾生，然後才證得阿耨多羅三藐三菩提（無上正等正覺），因此說佛性就是外道。也有人說佛性就是內道（佛教的修行方式）。為什麼呢？因為菩薩雖然在無量劫中修習外道，如果離開內道，就不能證得阿耨多羅三藐三菩提，因此說佛性就是內道。所以如來（佛陀）遮止這兩種偏見，說佛性非內非外，也稱為內外，這就是中道。這是分別解答。 「再者，善男子！有人說佛性就是如來（佛陀）的金剛之身、三十二相、八十種好。為什麼呢？因為這些都是真實不虛的。也有人說佛性就是十力（佛陀的十種力量）、四無所畏（佛陀的四種無畏懼的品質）、大慈大悲以及三念處（三種專注的修行方法）、首楞嚴等一切三昧（禪定）。為什麼呢？因為通過這些三昧，才能產生金剛之身、三十二相、八十種好。所以如來遮止這兩種偏見，說佛性非內非外，也稱為內外，這就是中道。這是分別解答。 「再者，善男子！有人說佛性就是內在的善思惟。為什麼呢？因為離開善思惟，就不能證得阿耨多羅三藐三菩提，所以說佛性就是內在的善思惟。也有人說佛性就是從他人聽聞佛法。為什麼呢？因為從他人聽聞佛法，才能進行內在的善思惟，如果不聽聞佛法就沒有思惟，因此說佛性就是從他人聽聞佛法。所以如來遮止這兩種偏見，說佛性非內非外，也稱為內外，這就是中道。 「再者，善男子！還有人說佛性是外在的，指檀波羅蜜（佈施的修行）。因為通過檀波羅蜜才能證得阿耨多羅三藐三菩提，所以說檀波羅蜜就是佛性。
【English Translation】 English version: 「Furthermore, good man! What is meant by neither internal nor external? Good man! Some say that Buddha-nature is the external path (non-Buddhist practices). Why is that? Because Bodhisattva Mahasattvas (great Bodhisattvas) in countless kalpas (eons) within external paths, cut off all afflictions, tamed their minds, and taught sentient beings, and then attained Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), therefore Buddha-nature is the external path. Others say that Buddha-nature is the internal path (Buddhist practices). Why is that? Because although Bodhisattvas practice external paths in countless kalpas, if they are separated from the internal path, they cannot attain Anuttara-samyak-sambodhi, therefore Buddha-nature is the internal path. Therefore, the Tathagata (Buddha) refutes these two extremes, saying that Buddha-nature is neither internal nor external, and is also called both internal and external, this is the Middle Way. This is a differentiated answer.」 「Furthermore, good man! Some say that Buddha-nature is the Tathagata』s (Buddha』s) diamond body, the thirty-two marks, and the eighty minor characteristics. Why is that? Because these are true and not false. Others say that Buddha-nature is the ten powers (of a Buddha), the four fearlessnesses (of a Buddha), great loving-kindness and great compassion, as well as the three foundations of mindfulness, the Shurangama Samadhi, and all other samadhis (meditative states). Why is that? Because through these samadhis, the diamond body, the thirty-two marks, and the eighty minor characteristics are produced. Therefore, the Tathagata refutes these two extremes, saying that Buddha-nature is neither internal nor external, and is also called both internal and external, this is the Middle Way. This is a differentiated answer.」 「Furthermore, good man! Some say that Buddha-nature is internal good contemplation. Why is that? Because without good contemplation, one cannot attain Anuttara-samyak-sambodhi, therefore Buddha-nature is internal good contemplation. Others say that Buddha-nature is hearing the Dharma (Buddhist teachings) from others. Why is that? Because by hearing the Dharma from others, one can engage in internal good contemplation, and without hearing the Dharma, there is no contemplation, therefore Buddha-nature is hearing the Dharma from others. Therefore, the Tathagata refutes these two extremes, saying that Buddha-nature is neither internal nor external, and is also called both internal and external, this is the Middle Way.」 「Furthermore, good man! Some say that Buddha-nature is external, referring to Dana Paramita (the perfection of giving). Because through Dana Paramita one attains Anuttara-samyak-sambodhi, therefore Dana Paramita is Buddha-nature.」
或有說言佛性是內，謂五波羅蜜。何以故？離是五事，當知則無佛性因果，是以說言五波羅蜜即是佛性。是故如來遮此二邊，說言佛性非內非外、亦內亦外，是名中道。
「複次善男子！或有說言佛性在內，譬如力士額上寶珠。何以故？常樂我凈如寶珠故，是以說言佛性在內。或有說言佛性在外，如貧寶藏。何以故？方便見故。佛性亦爾，在眾生外，以方便故而得見之。是故如來遮此二邊，說言佛性非內非外、亦內亦外，是名中道。
「善男子！眾生佛性非有、非無。所以者何？佛性雖有，非如虛空。何以故？世間虛空，雖以無量善巧方便不可得見；佛性可見，是故雖有非如虛空。佛性雖無不同兔角。何以故？龜毛、兔角，雖以無量善巧方便不可得生；佛性可生，是故雖無不同兔角。是故佛性，非有非無、亦有亦無。云何名有？一切悉有，是諸眾生不斷不滅，猶如燈焰，乃至得阿耨多羅三藐三菩提，是故名有。云何名無？一切眾生現在未有一切佛法，常、樂、我、凈，是故名無。有無合故，即是中道，是故佛說眾生佛性非有非無。
「善男子！如有人問是種子中，有果無耶？應定答言，亦有亦無。何以故？離子之外不能生果，是故名有。子未出芽，是故名無。以是義故，亦有亦無。所以者何？時節
【現代漢語翻譯】 現代漢語譯本： 或者有人說佛性在內在，指的是五波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）。為什麼這麼說呢？因為如果離開了這五種修行，就可以知道沒有佛性的因果，所以說五波羅蜜就是佛性。因此，如來遮止這兩種偏見，說佛性非內非外，亦內亦外，這叫做中道。
又，善男子！或者有人說佛性在內在，就像力士額頭上的寶珠。為什麼這麼說呢？因為佛性具有常、樂、我、凈的特性，就像寶珠一樣，所以說佛性在內在。或者有人說佛性在外在，就像貧窮人擁有的寶藏。為什麼這麼說呢？因為可以通過方便法門見到佛性。佛性也是這樣，在眾生之外，通過方便法門才能見到。因此，如來遮止這兩種偏見，說佛性非內非外，亦內亦外，這叫做中道。
善男子！眾生的佛性非有非無。為什麼這麼說呢？佛性雖然存在，但不是像虛空一樣。為什麼呢？世間的虛空，即使通過無數巧妙的方法也無法看見；而佛性是可見的，所以雖然存在，但不是像虛空一樣。佛性雖然說沒有，但不同於兔角。為什麼呢？龜毛、兔角，即使通過無數巧妙的方法也無法產生；而佛性是可以產生的，所以雖然說沒有，但不同於兔角。因此，佛性非有非無，亦有亦無。怎麼說是「有」呢？一切眾生都具有佛性，這種佛性不會斷滅，就像燈焰一樣，直到證得阿耨多羅三藐三菩提（無上正等正覺），所以說是「有」。怎麼說是「無」呢？一切眾生現在還沒有具備一切佛法，常、樂、我、凈的功德，所以說是「無」。有和無結合在一起，就是中道，所以佛說眾生的佛性非有非無。
善男子！如果有人問，種子中是否有果實？應該肯定地回答說，亦有亦無。為什麼呢？因為離開了種子就不能產生果實，所以說是「有」。種子還沒有發芽，所以說是「無」。因為這個道理，所以說亦有亦無。為什麼呢？時節因緣成熟時，果實就會產生。
【English Translation】 English version: Some say that Buddha-nature is internal, referring to the five Paramitas (generosity, morality, patience, diligence, meditation, and wisdom). Why is this so? Because if one departs from these five practices, it is known that there would be no cause and effect of Buddha-nature. Therefore, it is said that the five Paramitas are Buddha-nature. Thus, the Tathagata refutes these two extremes, saying that Buddha-nature is neither internal nor external, but both internal and external, which is called the Middle Way.
Furthermore, good man! Some say that Buddha-nature is internal, like a jewel on the forehead of a strong man. Why is this so? Because it possesses the qualities of permanence, bliss, self, and purity, like a jewel, therefore it is said that Buddha-nature is internal. Some say that Buddha-nature is external, like a treasure possessed by a poor person. Why is this so? Because it can be seen through skillful means. Buddha-nature is also like this, it is external to sentient beings, and can only be seen through skillful means. Therefore, the Tathagata refutes these two extremes, saying that Buddha-nature is neither internal nor external, but both internal and external, which is called the Middle Way.
Good man! The Buddha-nature of sentient beings is neither existent nor non-existent. Why is this so? Although Buddha-nature exists, it is not like empty space. Why? Because worldly empty space, even with countless skillful means, cannot be seen; Buddha-nature can be seen, therefore, although it exists, it is not like empty space. Although Buddha-nature is said to be non-existent, it is not like a rabbit's horn. Why? Because turtle hair and rabbit horns, even with countless skillful means, cannot be produced; Buddha-nature can be produced, therefore, although it is said to be non-existent, it is not like a rabbit's horn. Therefore, Buddha-nature is neither existent nor non-existent, but both existent and non-existent. How is it called 'existent'? All sentient beings possess it, and this Buddha-nature is not extinguished, like a flame of a lamp, until one attains Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), therefore it is called 'existent'. How is it called 'non-existent'? All sentient beings do not currently possess all the Buddha-dharmas, the qualities of permanence, bliss, self, and purity, therefore it is called 'non-existent'. The combination of existence and non-existence is the Middle Way, therefore the Buddha said that the Buddha-nature of sentient beings is neither existent nor non-existent.
Good man! If someone asks whether there is a fruit in a seed, one should definitely answer that it is both existent and non-existent. Why? Because without the seed, a fruit cannot be produced, therefore it is called 'existent'. The seed has not yet sprouted, therefore it is called 'non-existent'. Because of this reason, it is said to be both existent and non-existent. Why? When the time and conditions are ripe, the fruit will be produced.
有異，其體是一。眾生佛性亦復如是，若言眾生中別有佛性者，是義不然。何以故？眾生即佛性，佛性即眾生；直以時異，有凈不凈。善男子！若有問言是子能生果不？是果能生子不？應定答言，亦生不生。」
「世尊！如世人說，乳中有酪，是義云何？」
「善男子！若有說言乳中有酪，是名執著。若言無酪，是名虛妄。離是二事，應定說言，亦有亦無。何故名有？從乳生酪，因即是乳，果即是酪，是名為有。云何名無？色味各異，服用不同，熱病服乳，冷病服酪，乳生冷病，酪生熱病。善男子！若言乳中有酪性者，乳即是酪，酪即是乳，其性是一。何因緣故，乳在先出，酪不先生？若有因緣，一切世人何故不說？若無因緣，何故酪不先出？若酪不先出，誰作次第？乳酪生蘇，熟蘇醍醐，是故知酪，先無今有，若先無今有，是無常法。善男子！若有說言，乳有酪性，能生於酪，水無酪性，故不生酪，是義不然。何以故？水草亦有乳酪之性。所以者何？因於水草，則出乳酪。若言乳中，定有酪性，水草無者，是名虛妄。何以故？心不等故，故言虛妄。善男子！若言乳中定有酪者，酪中亦應定有乳性，何因緣故，乳中出酪，酪不出乳？若無因緣，當知是酪本無今有。是故智者應言乳中非有酪性、非無酪性。
【現代漢語翻譯】 現代漢語譯本 『有差異，但其本體是一樣的。眾生的佛性也是如此，如果說眾生中另有佛性，這種說法是不對的。為什麼呢？因為眾生即是佛性，佛性即是眾生；只是因為時間不同，有清凈和不清凈的區別。善男子！如果有人問，『這種子能生出果實嗎？』『這果實能生出種子嗎？』應該肯定地回答說，『既能生，也不能生。』 『世尊！就像世人所說，牛奶中有奶酪，這是什麼意思呢？』 『善男子！如果有人說牛奶中有奶酪，這叫做執著。如果說沒有奶酪，這叫做虛妄。應該離開這兩種說法，肯定地說，既有也有沒有。為什麼說有呢？因為奶酪是從牛奶產生的，因是牛奶，果是奶酪，這叫做有。為什麼說沒有呢？因為顏色和味道各不相同，服用方法也不同，熱病服用牛奶，冷病服用奶酪，牛奶會引發冷病，奶酪會引發熱病。善男子！如果說牛奶中有奶酪的性質，那麼牛奶就是奶酪，奶酪就是牛奶，它們的性質是一樣的。因為什麼緣故，牛奶先出現，奶酪不先出現呢？如果有原因，為什麼所有世人都不說呢？如果沒有原因，為什麼奶酪不先出現呢？如果奶酪不先出現，是誰安排的次序呢？牛奶產生奶酪，熟奶酪產生酥油，熟酥油產生醍醐（最上等的酥油），因此可知奶酪，先前沒有現在有，如果先前沒有現在有，這是無常的法則。善男子！如果有人說，牛奶有奶酪的性質，所以能產生奶酪，水沒有奶酪的性質，所以不能產生奶酪，這種說法是不對的。為什麼呢？因為水草也有牛奶和奶酪的性質。為什麼這麼說呢？因為依靠水草，就能產生牛奶和奶酪。如果說牛奶中一定有奶酪的性質，水草中沒有，這叫做虛妄。為什麼呢？因為心不平等，所以說是虛妄。善男子！如果說牛奶中一定有奶酪，那麼奶酪中也應該一定有牛奶的性質，因為什麼緣故，牛奶中產生奶酪，奶酪不產生牛奶呢？如果沒有原因，應當知道這奶酪本來沒有現在有。所以智者應該說牛奶中既沒有奶酪的性質，也沒有沒有奶酪的性質。』
【English Translation】 English version 'There are differences, but their essence is one. The Buddha-nature of sentient beings is also like this. If it is said that there is a separate Buddha-nature within sentient beings, this is not correct. Why? Because sentient beings are Buddha-nature, and Buddha-nature is sentient beings; it is only due to the difference in time that there is purity and impurity. Good man! If someone asks, 'Can this seed produce fruit?' 'Can this fruit produce a seed?' one should definitely answer, 'It both produces and does not produce.' 'World Honored One! As people in the world say, there is cheese in milk, what does this mean?' 'Good man! If someone says there is cheese in milk, this is called attachment. If one says there is no cheese, this is called delusion. One should depart from these two views and definitely say, it both is and is not. Why is it said to be? Because cheese is produced from milk, the cause is milk, and the effect is cheese, this is called being. Why is it said to be not? Because their color and taste are different, and their uses are different. Hot sickness is treated with milk, cold sickness is treated with cheese. Milk causes cold sickness, and cheese causes hot sickness. Good man! If it is said that milk has the nature of cheese, then milk is cheese, and cheese is milk, their nature is the same. For what reason does milk appear first, and cheese not appear first? If there is a reason, why do all people in the world not say it? If there is no reason, why does cheese not appear first? If cheese does not appear first, who arranges the order? Milk produces cheese, cooked cheese produces ghee (clarified butter), and cooked ghee produces the best ghee (the finest clarified butter), therefore it is known that cheese, previously did not exist, now exists. If previously did not exist, now exists, this is the law of impermanence. Good man! If someone says that milk has the nature of cheese, therefore it can produce cheese, and water does not have the nature of cheese, therefore it cannot produce cheese, this is not correct. Why? Because water and grass also have the nature of milk and cheese. Why is this so? Because relying on water and grass, milk and cheese can be produced. If it is said that there is definitely the nature of cheese in milk, and not in water and grass, this is called delusion. Why? Because the mind is not equal, therefore it is called delusion. Good man! If it is said that there is definitely cheese in milk, then there should also definitely be the nature of milk in cheese. For what reason does milk produce cheese, and cheese not produce milk? If there is no reason, it should be known that this cheese originally did not exist, now exists. Therefore, the wise should say that there is neither the nature of cheese nor the absence of the nature of cheese in milk.'
善男子！是故如來於是經中說如是言，一切眾生定有佛性，是名爲著；若無佛性，是名虛妄；智者應說眾生佛性亦有亦無。
「善男子！四事和合，生於眼識。何等為四？眼、色、明、欲。是眼識性，非眼、非色、非明、非欲，從和合故，便得出生。如是眼識，本無今有，已有還無。是故當知無有本性，乳中酪性亦復如是。若有說言，水無酪性，故不出酪，是故乳中定有酪性。是義不然。何以故？善男子。一切諸法異因、異果，亦非一因生一切果，非一切果從一因生。善男子！如從四事，生於眼識，不可復說從此四事應生耳識。善男子！離於方便，乳中得酪、酪出生酥，不得如是，要須方便。善男子！智者不可見離方便從乳得酪，謂得生酥亦應如是離方便得。善男子！是故我於是經中說，因生故法有，因滅故法無。善男子！如鹽性咸，能令非咸使咸。若非咸物先有咸性，世人何故更求鹽耶？若先無者，當知先無今有。以余緣故，而得咸也。若言一切不咸之物皆有咸性，微故不知，由此微性，鹽能令咸。若本無性，雖復有鹽，不能令咸。譬如種子自有四大，緣外四大，而得增長芽、莖、枝、葉，鹽性亦爾者，是義不然。何以故？不咸之物，先有咸性者，鹽亦應有微不咸性。是鹽若有如是二性，何因緣故，離不咸物
【現代漢語翻譯】 善男子！因此，如來在這部經中說，『一切眾生必定有佛性』，這叫做執著；如果說『沒有佛性』，這叫做虛妄；有智慧的人應該說眾生的佛性既有也有無。 「善男子！四種條件和合，產生眼識。哪四種呢？眼根、色塵、光明和意欲。這眼識的性質，不是眼根、不是色塵、不是光明、不是意欲，而是從這些條件的和合而產生。這樣的眼識，本來沒有現在有了，有了之後還會消失。所以應當知道它沒有本性，就像牛奶中的酪的性質也是這樣。如果有人說，『水中沒有酪的性質，所以不能產生酪，因此牛奶中必定有酪的性質』，這種說法是不對的。為什麼呢？善男子！一切諸法都是不同的因產生不同的果，也不是一個因產生一切果，也不是一切果從一個因產生。善男子！就像從四種條件產生眼識，不能再說從這四種條件應該產生耳識。善男子！離開方便，牛奶中得到酪、酪產生酥，是不可能的，必須要有方便。善男子！有智慧的人不會認為離開方便就能從牛奶中得到酪，認為得到酥也應該這樣離開方便就能得到。善男子！因此我在這部經中說，因緣生起所以法存在，因緣滅盡所以法不存在。善男子！就像鹽的性質是鹹的，能使不鹹的東西變成鹹的。如果不是鹹的東西本來就有鹹的性質，世人為什麼還要去尋求鹽呢？如果本來沒有，應當知道是本來沒有現在有了。因為其他因緣，才得到鹹味。如果說一切不鹹的東西都有鹹的性質，只是很微小所以不知道，因為這種微小的性質，鹽才能使它變咸。如果本來沒有這種性質，即使有鹽，也不能使它變咸。譬如種子本身有四大，依靠外在的四大，才能生長出芽、莖、枝、葉，鹽的性質也是這樣，這種說法是不對的。為什麼呢？不鹹的東西，如果本來就有鹹的性質，那麼鹽也應該有微小的不鹹的性質。如果鹽有這兩種性質，那麼因為什麼原因，離開不鹹的東西
【English Translation】 Good man! Therefore, the Tathagata says in this sutra, 'All sentient beings definitely have Buddha-nature,' this is called attachment; if it is said 'there is no Buddha-nature,' this is called falsehood; the wise should say that the Buddha-nature of sentient beings is both existent and non-existent. 「Good man! Four conditions come together to give rise to eye-consciousness. What are the four? The eye, form, light, and desire. The nature of this eye-consciousness is not the eye, not form, not light, not desire, but arises from the combination of these conditions. Such eye-consciousness, originally non-existent, now exists, and after existing, will cease to exist. Therefore, it should be known that it has no inherent nature, just like the nature of curd in milk. If someone says, 'Water does not have the nature of curd, so it cannot produce curd, therefore milk must have the nature of curd,' this statement is incorrect. Why? Good man! All dharmas have different causes and different effects, and it is not that one cause produces all effects, nor that all effects arise from one cause. Good man! Just as eye-consciousness arises from four conditions, it cannot be said that ear-consciousness should arise from these four conditions. Good man! Without skillful means, it is impossible to obtain curd from milk or to produce ghee from curd; skillful means are necessary. Good man! The wise do not think that curd can be obtained from milk without skillful means, and that ghee should also be obtained without skillful means. Good man! Therefore, I say in this sutra that when conditions arise, dharmas exist, and when conditions cease, dharmas do not exist. Good man! Just as the nature of salt is salty, it can make non-salty things salty. If non-salty things already had a salty nature, why would people seek salt? If it did not exist originally, it should be known that it did not exist originally but now exists. It is because of other conditions that it becomes salty. If it is said that all non-salty things have a salty nature, but it is too subtle to be known, and because of this subtle nature, salt can make it salty. If it did not have this nature originally, even with salt, it could not make it salty. For example, a seed has its own four elements, and relies on external four elements to grow sprouts, stems, branches, and leaves, and the nature of salt is the same, this statement is incorrect. Why? If non-salty things originally had a salty nature, then salt should also have a subtle non-salty nature. If salt has these two natures, then for what reason, apart from non-salty things
，不可獨用？是故知鹽本無二性。如鹽，一切不咸之物亦復如是。若言外四大種力能增長內四大者，是義不然。何以故？次第說故，不從方便乳中得酪、生蘇，乃至一切諸法，皆不如是非方便得，四大亦復如是。若說從外四大增內四大，不見從內四大增外四大，如尸利沙果先無形質，見昴星時果則出生，足長五寸。如是果者，實不因於外四大增。
「善男子，如我所說十二部經，或隨自意說，或隨他意說，或隨自他意說。云何名為隨自意說？如五百比丘問舍利弗：『大德！佛說身因，何者是耶？』舍利弗言：『諸大德！汝等亦各得正解脫，自應識之，何緣方作如是問耶？』有比丘言：『大德！我未獲得正解脫時，意謂無明即是身因，作是觀時得阿羅漢果。』復有說言：『大德！我未獲得正解脫時，謂愛無明即是身因，作是觀時得阿羅漢果。』或有說言：『行、識、名、色、六入、觸、受、愛、取、有、生，飲食五欲，即是身因。』爾時五百比丘，各各自說己所解已，共往佛所，稽首佛足，右繞三匝，禮拜畢已，卻坐一面，各以如上己所解義，向佛說之。舍利弗白佛言：『世尊！如是諸人，誰是正說？誰不正說？』佛告舍利弗：『善哉，善哉！一一比丘無非正說。』舍利弗言：『世尊！佛意云何？』佛言：『舍利
【現代漢語翻譯】 現代漢語譯本：難道它不能單獨使用嗎？因此可知鹽本身沒有兩種性質。如同鹽一樣，一切不鹹的東西也是如此。如果說外在的四大種力量能夠增長內在的四大，這個道理是不對的。為什麼呢？因為是按次第說的緣故，不是從方便的乳中得到酪、生酥，乃至一切諸法，都不是這樣不通過方便而得到的，四大也是如此。如果說從外在的四大增長內在的四大，卻不見從內在的四大增長外在的四大，就像尸利沙果（一種樹的果實）先前沒有形狀和實質，當看到昴星時果實就出生了，足有五寸長。這樣的果實，實際上不是因為外在的四大增長而產生的。 『善男子，正如我所說的十二部經，有的是隨自己的意思說，有的是隨他人的意思說，有的是隨自己和他人的意思說。什麼叫做隨自己的意思說呢？比如五百比丘問舍利弗（佛陀十大弟子之一）：『大德！佛陀所說的身體的因，是什麼呢？』舍利弗說：『諸位大德！你們也都各自獲得了正解脫，自己應該知道，為什麼還要這樣問呢？』有比丘說：『大德！我沒有獲得正解脫時，認為無明就是身體的因，這樣觀察時就得到了阿羅漢果。』又有比丘說：『大德！我沒有獲得正解脫時，認為愛和無明就是身體的因，這樣觀察時就得到了阿羅漢果。』還有的說：『行、識、名、色、六入、觸、受、愛、取、有、生，飲食五欲，就是身體的因。』當時五百比丘，各自說了自己所理解的之後，一起到佛陀那裡，頂禮佛足，右繞三圈，禮拜完畢，退坐在一旁，各自把自己所理解的道理，向佛陀說了。舍利弗對佛陀說：『世尊！這些人中，誰說的是正確的？誰說的不正確呢？』佛陀告訴舍利弗：『很好，很好！每一個比丘說的都是正確的。』舍利弗說：『世尊！佛陀的意思是什麼呢？』佛陀說：『舍利
【English Translation】 English version: Can it not be used alone? Therefore, it is known that salt itself has no two natures. Like salt, all non-salty things are also like this. If it is said that the power of the external four great elements can increase the internal four great elements, this is not correct. Why? Because it is spoken in sequence, not like obtaining cheese and ghee from convenient milk, and all dharmas are not obtained without such convenience, and the four great elements are also like this. If it is said that the internal four great elements increase from the external four great elements, but it is not seen that the external four great elements increase from the internal four great elements, like the Śirīṣa fruit (a kind of tree fruit) which previously had no form or substance, when the Pleiades are seen, the fruit is born, and it is five inches long. Such a fruit is actually not produced because of the increase of the external four great elements. 『Good man, as I have said in the twelve divisions of scriptures, some are spoken according to one's own intention, some are spoken according to others' intentions, and some are spoken according to both one's own and others' intentions. What is called speaking according to one's own intention? For example, five hundred bhikṣus asked Śāriputra (one of the ten great disciples of the Buddha): 『Great Virtue! What is the cause of the body that the Buddha spoke of?』 Śāriputra said: 『Great Virtues! You have all attained right liberation, you should know it yourselves, why do you ask such a question?』 One bhikṣu said: 『Great Virtue! When I had not attained right liberation, I thought that ignorance was the cause of the body, and when I observed this, I attained the fruit of Arhat.』 Another bhikṣu said: 『Great Virtue! When I had not attained right liberation, I thought that love and ignorance were the cause of the body, and when I observed this, I attained the fruit of Arhat.』 Still others said: 『Action, consciousness, name and form, the six entrances, contact, feeling, love, grasping, existence, birth, food, and the five desires are the cause of the body.』 At that time, the five hundred bhikṣus, after each speaking what they understood, went together to the Buddha, bowed at the Buddha's feet, circumambulated three times to the right, finished bowing, and sat down on one side, each explaining to the Buddha the meaning they understood. Śāriputra said to the Buddha: 『World Honored One! Among these people, who is speaking correctly? Who is not speaking correctly?』 The Buddha told Śāriputra: 『Excellent, excellent! Every bhikṣu is speaking correctly.』 Śāriputra said: 『World Honored One! What is the Buddha's intention?』 The Buddha said: 『Śāri』
弗！我為欲界眾生說言，父母即是身因。』如是等經，名隨自意說。
「云何名為隨他意說？如巴吒羅長者，來至我所，作如是言：『瞿曇！汝知幻不？若知幻者，即大幻人。若不知者，非一切智。』我言：『長者！知幻之人，名幻人耶？』長者言：『善哉，善哉！知幻之人即是幻人。』佛言：『長者！舍衛國內波斯匿王，有旃陀羅，名曰氣噓，汝知不耶？』長者答言：『瞿曇！我久知之。』佛言：『汝久知者，可得即是旃陀羅不？』長者言：『瞿曇！我雖知是旃陀羅，然我此身非旃陀羅。』佛言：『長者！汝得是義，知旃陀羅，非旃陀羅。我今何故不得知幻而非幻乎？長者！我實知幻、知幻人、知幻果報、知幻伎術，我知殺、知殺人、知殺果報、知殺解脫，乃至知邪見、知邪見人、知邪見果報、知邪見解脫。長者！若說非幻之人名為幻人，非邪見人說邪見人，得無量罪。』長者言：『瞿曇！如汝所說，我得大罪。我今所有，悉以相上，幸莫令彼波斯匿王知我此事。』佛言：『長者！是罪因緣，不必失財，乃當因是墮三惡道。』是時長者，聞惡道名，心生恐怖，白佛言：『聖人！我今失意獲得大罪。聖人今者是一切智，應當了知獲得解脫。我當云何得脫地獄、餓鬼、畜生？』爾時我為說四真諦，長者聞已得須陀
【現代漢語翻譯】 現代漢語譯本：佛說：『弗！我為欲界眾生說，父母是身體的根本原因。』像這樣的經文，稱為隨自己意願所說。 『什麼叫做隨他人意願所說呢？』比如巴吒羅（Bāzhàluó，人名）長者來到我這裡，這樣說：『瞿曇（Qútán，釋迦牟尼的姓）！你知道幻術嗎？如果知道幻術，就是大幻術師。如果不知道，就不是一切智。』我說：『長者！知道幻術的人，就叫做幻術師嗎？』長者說：『說得好，說得好！知道幻術的人就是幻術師。』佛說：『長者！舍衛國（Shèwèi guó，古代印度地名）的波斯匿王（Bōsìnì wáng，古代印度國王）有一個旃陀羅（zhāntuóluó，賤民）名叫氣噓，你知道嗎？』長者回答說：『瞿曇！我早就知道了。』佛說：『你早就知道，就可以說你就是旃陀羅嗎？』長者說：『瞿曇！我雖然知道他是旃陀羅，但我自己不是旃陀羅。』佛說：『長者！你明白這個道理，知道旃陀羅，但你不是旃陀羅。我為什麼不能知道幻術，但不是幻術師呢？長者！我確實知道幻術、知道幻術師、知道幻術的果報、知道幻術的技巧，我知道殺、知道殺人、知道殺的果報、知道殺的解脫，乃至知道邪見、知道有邪見的人、知道邪見的果報、知道邪見的解脫。長者！如果說不是幻術師的人是幻術師，不是有邪見的人說是有邪見的人，會得到無量的罪過。』長者說：『瞿曇！像你所說，我犯了大罪。我現在所擁有的一切，都用來彌補過錯，希望不要讓波斯匿王知道這件事。』佛說：『長者！這個罪過的因緣，不一定會損失錢財，但會因此墮入三惡道。』當時長者聽到惡道的名稱，心中感到恐懼，對佛說：『聖人！我因為一時糊塗犯了大罪。聖人現在是一切智，應該知道如何獲得解脫。我應當如何才能脫離地獄、餓鬼、畜生？』那時我為他說了四真諦，長者聽了之後，證得了須陀洹（xūtuóhuán，佛教果位）。
【English Translation】 English version: The Buddha said, 'Fú! I tell the beings in the desire realm that parents are the root cause of the body.' Such scriptures are called teachings that follow one's own intention. 'What is called teaching that follows the intention of others?' For example, the elder Bāzhàluó (a person's name) came to me and said, 'Gautama (Qútán, the surname of Shakyamuni)! Do you know illusion? If you know illusion, then you are a great illusionist. If you do not know, then you are not all-knowing.' I said, 'Elder! Is a person who knows illusion called an illusionist?' The elder said, 'Well said, well said! A person who knows illusion is an illusionist.' The Buddha said, 'Elder! In the country of Shèwèi (an ancient Indian place name), King Bōsìnì (an ancient Indian king) has a Chandala (zhāntuóluó, an untouchable) named Qìxū, do you know him?' The elder replied, 'Gautama! I have known him for a long time.' The Buddha said, 'Since you have known him for a long time, can it be said that you are a Chandala?' The elder said, 'Gautama! Although I know he is a Chandala, I myself am not a Chandala.' The Buddha said, 'Elder! You understand this principle, knowing a Chandala, but you are not a Chandala. Why can't I know illusion, but not be an illusionist? Elder! I truly know illusion, know illusionists, know the karmic consequences of illusion, know the techniques of illusion, I know killing, know killers, know the karmic consequences of killing, know the liberation from killing, and even know wrong views, know people with wrong views, know the karmic consequences of wrong views, know the liberation from wrong views. Elder! If one says that a person who is not an illusionist is an illusionist, or that a person who does not have wrong views has wrong views, one will incur immeasurable sins.' The elder said, 'Gautama! As you have said, I have committed a great sin. I will use all that I have to make amends, and I hope that King Bōsìnì will not know about this.' The Buddha said, 'Elder! The cause of this sin may not necessarily result in the loss of wealth, but it will cause you to fall into the three evil realms.' At that time, the elder heard the name of the evil realms, and felt fear in his heart, and said to the Buddha, 'Holy one! I have committed a great sin because of my confusion. The holy one is now all-knowing, and should know how to attain liberation. How should I escape from hell, hungry ghosts, and animals?' At that time, I explained the Four Noble Truths to him, and after hearing them, the elder attained the state of Srotapanna (xūtuóhuán, a Buddhist attainment).
洹果，心生慚愧，向佛懺悔：『我本愚癡，佛非幻人，而言是幻。我從今日，歸依三寶。』佛言：『善哉，善哉！長者！』是名隨他意說。
「云何名為隨自他說？如我所說，如一切世間智者說有，我亦說有；智人說無，我亦說無。世間智人說五欲樂有，無常、苦、無我、可斷，我亦說有。世間智人說五欲樂有，常、我、凈，無有是處，我亦如是說無是處。是名隨自他說。
「善男子！如我所說十住菩薩少見佛性，是名隨他意說。何故名少見？十住菩薩得首楞嚴等三昧三千法門，是故了了，自知當得阿耨多羅三藐三菩提，不見一切眾生定得阿耨多羅三藐三菩提，是故我說十住菩薩少見佛性。善男子！我常宣說一切眾生悉有佛性，是名隨自意說。一切眾生不斷、不滅乃至得阿耨多羅三藐三菩提，是名隨自意說。一切眾生悉有佛性，煩惱覆故不能得見，我說如是，汝說亦爾，是名隨自他意說。
「善男子！如來或時為一法故，說無量法。如經中說，一切梵行因善知識。一切梵行，因雖無量，說善知識，則已攝盡。如我所說，一切惡行，邪見為因。一切惡行，因雖無量，若說邪見，則已攝盡。或說阿耨多羅三藐三菩提，信心為因；是菩提因，雖復無量，若說信心，則已攝盡。善男子！如來雖說無量諸法以
【現代漢語翻譯】 現代漢語譯本 洹果（Huan Guo，人名），心中感到慚愧，向佛懺悔道：『我本是愚癡，佛並非虛幻之人，卻說佛是虛幻的。我從今天起，皈依三寶。』佛說：『好啊，好啊！長者！』這叫做隨順他人的意思而說。 『什麼叫做隨順自己的意思而說呢？』就像我所說的，如果世間所有智者都說有，我也說有；智者說沒有，我也說沒有。世間智者說五欲之樂是有的，但它是無常、苦、無我、可以斷除的，我也說有。世間智者說五欲之樂是有的，但它是常、我、清凈的，這是不可能的，我也這樣說不可能。這叫做隨順自己的意思而說。 『善男子！』就像我所說，十住菩薩（Shi Zhu Pusa，菩薩修行階位）很少見到佛性，這叫做隨順他人的意思而說。為什麼說很少見到呢？因為十住菩薩得到了首楞嚴（Shou Leng Yan，三昧名）等三昧（San Mei，禪定）的三千法門，因此清楚地知道自己將來會證得阿耨多羅三藐三菩提（Anuoduoluo Sanmiao Sanputi，無上正等正覺），但他們看不到一切眾生必定會證得阿耨多羅三藐三菩提，所以我說十住菩薩很少見到佛性。『善男子！』我常常宣說一切眾生都有佛性，這叫做隨順自己的意思而說。一切眾生不斷滅，直到證得阿耨多羅三藐三菩提，這叫做隨順自己的意思而說。一切眾生都有佛性，因為被煩惱覆蓋所以不能見到，我這樣說，你也這樣說，這叫做隨順自己和他人的意思而說。 『善男子！』如來有時爲了一個法，而說無量法。就像經中所說，一切梵行（Fan Xing，清凈的行為）都以善知識為因。一切梵行，因雖然無量，但如果說善知識，就已全部涵蓋。就像我所說，一切惡行，都以邪見為因。一切惡行，因雖然無量，但如果說邪見，就已全部涵蓋。或者說阿耨多羅三藐三菩提，以信心為因；這菩提的因，雖然也無量，但如果說信心，就已全部涵蓋。『善男子！』如來雖然說了無量諸法，以
【English Translation】 English version Huan Guo, feeling ashamed, confessed to the Buddha: 'I was foolish, thinking the Buddha was an illusion, when he is not. From today, I take refuge in the Three Jewels.' The Buddha said: 'Excellent, excellent! Elder!' This is called speaking according to others' intentions. 'What is called speaking according to one's own intentions?' It is like what I say: if all wise people in the world say something exists, I also say it exists; if wise people say something does not exist, I also say it does not exist. If wise people in the world say the pleasures of the five desires exist, but they are impermanent, suffering, without self, and can be eliminated, I also say they exist. If wise people in the world say the pleasures of the five desires exist, but they are permanent, with self, and pure, this is impossible, and I also say it is impossible. This is called speaking according to one's own intentions. 'Good man!' As I have said, the Bodhisattvas of the Ten Abodes (Shi Zhu Pusa, stages of Bodhisattva practice) rarely see the Buddha-nature, and this is called speaking according to others' intentions. Why is it said that they rarely see it? Because the Bodhisattvas of the Ten Abodes have attained three thousand Dharma doors of Samadhi (San Mei, meditative concentration) such as the Shurangama Samadhi (Shou Leng Yan, name of a Samadhi), and therefore clearly know that they will attain Anuttara-samyak-sambodhi (Anuoduoluo Sanmiao Sanputi, unsurpassed perfect enlightenment) in the future, but they do not see that all sentient beings will certainly attain Anuttara-samyak-sambodhi, so I say that the Bodhisattvas of the Ten Abodes rarely see the Buddha-nature. 'Good man!' I often proclaim that all sentient beings have Buddha-nature, and this is called speaking according to one's own intentions. All sentient beings are not extinguished until they attain Anuttara-samyak-sambodhi, and this is called speaking according to one's own intentions. All sentient beings have Buddha-nature, but because it is covered by afflictions, they cannot see it. I say this, and you also say this, and this is called speaking according to both one's own and others' intentions. 'Good man!' The Tathagata sometimes speaks countless Dharmas for the sake of one Dharma. As it is said in the scriptures, all pure conduct (Fan Xing, pure actions) is caused by good teachers. Although the causes of all pure conduct are countless, if one speaks of good teachers, then all are included. As I have said, all evil actions are caused by wrong views. Although the causes of all evil actions are countless, if one speaks of wrong views, then all are included. Or it is said that Anuttara-samyak-sambodhi is caused by faith; although the causes of this Bodhi are also countless, if one speaks of faith, then all are included. 'Good man!' Although the Tathagata has spoken countless Dharmas, in order to
為佛性，然不離於陰入界也。
「善男子！如來說法為眾生故，有七種語：一者因語、二者果語、三者因果語、四者喻語、五者不應說語、六者世流佈語、七者如意語。
「云何名因語？現在因中，說未來果，如我所說。善男子！汝見眾生，樂殺乃至樂行邪見，當觀是人即地獄人。善男子！若有眾生，不樂殺生乃至邪見，當觀是人即是天人。是名因語。
「云何果語？現在果中說過去因，如經中說。善男子！如汝所見貧窮眾生，顏貌醜陋、不得自在，當知是人定有破戒、妒心、瞋心、無慚愧心。若見眾生多財巨富、諸根完具、威德自在，當知是人定有戒、施、精勤、慚愧，無有妒瞋，是名果語。
「云何因果語？如經中說。善男子！眾生現在六入觸因，是名過去業果，如來亦說名之為業，是業因緣得未來果。是名因果語。
「云何喻語？如說師子王者，即喻我身。大象王、大龍王、波利質多羅樹、七寶聚、大海、須彌山、大地、大雨、船師、導師、調御丈夫、力士、牛王、婆羅門、沙門、大城、多羅樹，如是喻經，名為喻語。
「云何不應語？我經中說，天地可合，河不入海。如為波斯匿王說四方山來。如為鹿母優婆夷說，若娑羅樹能受八戒，則得受於人天之樂。如說十住菩薩
【現代漢語翻譯】 現代漢語譯本：是佛性，但它不離五陰（色、受、想、行、識）、十二入（眼、耳、鼻、舌、身、意；色、聲、香、味、觸、法）和十八界（眼界、耳界、鼻界、舌界、身界、意界；色界、聲界、香界、味界、觸界、法界；眼識界、耳識界、鼻識界、舌識界、身識界、意識界）。
『善男子！如來為眾生說法，有七種語言：第一種是因語，第二種是果語，第三種是因果語，第四種是譬喻語，第五種是不應說語，第六種是世俗流佈語，第七種是如意語。
『什麼叫做因語？在現在的因中，說未來的果，就像我所說的。善男子！你看到眾生，喜歡殺生乃至喜歡行邪見，應當觀察這個人就是地獄之人。善男子！如果有眾生，不喜歡殺生乃至邪見，應當觀察這個人就是天人。這叫做因語。
『什麼叫做果語？在現在的果中說過去的因，就像經中所說的。善男子！如果你看到貧窮的眾生，容貌醜陋、不得自在，應當知道這個人一定有破戒、嫉妒心、嗔恨心、沒有慚愧心。如果看到眾生多財巨富、諸根完具、威德自在，應當知道這個人一定有持戒、佈施、精勤、慚愧，沒有嫉妒嗔恨，這叫做果語。
『什麼叫做因果語？就像經中所說的。善男子！眾生現在六入（眼、耳、鼻、舌、身、意）的觸因，這叫做過去業的果報，如來也說這叫做業，這個業的因緣會得到未來的果報。這叫做因果語。
『什麼叫做譬喻語？比如說到獅子王，就是比喻我的身體。大象王、大龍王、波利質多羅樹（一種天上的樹）、七寶聚、大海、須彌山（佛教中的聖山）、大地、大雨、船師、導師、調御丈夫（佛的稱號）、力士、牛王、婆羅門（印度教祭司）、沙門（出家修行者）、大城、多羅樹（一種棕櫚樹），像這樣的譬喻經，叫做譬喻語。
『什麼叫做不應語？我的經中說，天地可以合攏，河流不會流入大海。比如為波斯匿王（古印度國王）說四方山來。比如為鹿母優婆夷（一位女居士）說，如果娑羅樹（一種樹）能受八戒，就能得到人天之樂。比如說到十住菩薩（菩薩的十個修行階段）
【English Translation】 English version: It is Buddha-nature, yet it is not separate from the five skandhas (form, feeling, perception, mental formations, consciousness), the twelve entrances (eye, ear, nose, tongue, body, mind; form, sound, smell, taste, touch, dharma), and the eighteen realms (eye realm, ear realm, nose realm, tongue realm, body realm, mind realm; form realm, sound realm, smell realm, taste realm, touch realm, dharma realm; eye consciousness realm, ear consciousness realm, nose consciousness realm, tongue consciousness realm, body consciousness realm, mind consciousness realm).
'Good man! The Tathagata speaks Dharma for the sake of sentient beings, and there are seven kinds of speech: first is causal speech, second is resultant speech, third is causal-resultant speech, fourth is metaphorical speech, fifth is inappropriate speech, sixth is worldly speech, and seventh is wishful speech.'
'What is called causal speech? In the present cause, speaking of the future result, as I have said. Good man! When you see sentient beings who enjoy killing, even to the point of enjoying wrong views, you should observe that this person is a person of hell. Good man! If there are sentient beings who do not enjoy killing, even to wrong views, you should observe that this person is a person of heaven. This is called causal speech.'
'What is called resultant speech? In the present result, speaking of the past cause, as it is said in the scriptures. Good man! If you see poor sentient beings, with ugly appearances, and not at ease, you should know that this person definitely has broken precepts, has jealousy, anger, and no shame. If you see sentient beings who are wealthy, with all faculties complete, and with majestic freedom, you should know that this person definitely has precepts, giving, diligence, and shame, and has no jealousy or anger. This is called resultant speech.'
'What is called causal-resultant speech? As it is said in the scriptures. Good man! The present cause of contact of the six entrances (eye, ear, nose, tongue, body, mind) of sentient beings is called the result of past karma. The Tathagata also says that this is called karma, and the cause of this karma will obtain future results. This is called causal-resultant speech.'
'What is called metaphorical speech? For example, when speaking of the lion king, it is a metaphor for my body. The elephant king, the great dragon king, the parijata tree (a heavenly tree), the collection of seven treasures, the great ocean, Mount Sumeru (a sacred mountain in Buddhism), the great earth, the great rain, the boatman, the guide, the tamer of men (an epithet of the Buddha), the strongman, the bull king, the Brahmin (Hindu priest), the Shramana (ascetic practitioner), the great city, the tala tree (a type of palm tree), such metaphorical scriptures are called metaphorical speech.'
'What is called inappropriate speech? In my scriptures, it is said that heaven and earth can be joined together, but a river will not flow into the sea. For example, speaking to King Prasenajit (an ancient Indian king) about the mountains coming from the four directions. For example, speaking to the female lay disciple, Lady Mrigara, that if the sala tree (a type of tree) can receive the eight precepts, it will obtain the joy of humans and gods. For example, speaking of the ten-dwelling Bodhisattvas (ten stages of practice of a Bodhisattva)'
有退轉心，不說如來有二種語。寧說須陀洹人墮三惡道，不說十住有退轉心。是名不應語。
「云何世流佈語？如佛所說，男女、大小、去來、坐臥、車乘、房舍、瓶衣，眾生、常樂我凈，軍林、城邑、僧幻、合散，是名世流佈語。
「云何如意語？如我呵責毀禁之人，令彼自責，護持禁戒。如我讚歎須陀洹人，令諸凡夫，生於善心。讚歎菩薩，為令眾生髮菩提心。說三惡道所有苦惱，為令修習諸善法故。說一切燒，唯為一切有為法故，無我亦爾。說諸眾生悉有佛性，為令一切不放逸故。是名如意語。◎
大般涅槃經卷第三十五 大正藏第 12 冊 No. 0374 大般涅槃經
大般涅槃經卷第三十六
北涼天竺三藏曇無讖譯迦葉菩薩品第十二之四
「◎善男子！如來複有隨自意語。如來佛性則有二種：一者有、二者無。有者，所謂三十二相、八十種好、十力、四無所畏、三念處、大慈大悲、首楞嚴等無量三昧、金剛等無量三昧、方便等無量三昧、五智印等無量三昧，是名為有。無者，所謂如來、過去諸善、不善、無記業因果報、煩惱、五陰、十二因緣，是名為無。善男子！如有、無，善、不善，有漏、無漏，世間、非世間，聖、非聖，有為、無為，實、不實，寂靜、
【現代漢語翻譯】 現代漢語譯本 有退轉之心的人，不能說如來有兩種說法。寧可說須陀洹（Srotaapanna，入流者）會墮入三惡道，也不能說十住菩薩（Dashabhūmika，十地菩薩）有退轉之心。這叫做不應說的話。
什麼是世俗流傳的話？就像佛所說的，男女、大小、來去、坐臥、車乘、房舍、瓶衣，眾生、常樂我凈，軍隊、森林、城邑、僧團的幻化、聚合和離散，這些叫做世俗流傳的話。
什麼是如意語？就像我呵責那些毀犯戒律的人，讓他們自我反省，守護戒律。就像我讚歎須陀洹，讓凡夫俗子生起善心。讚歎菩薩，是爲了讓眾生髮起菩提心。說三惡道的所有苦惱，是爲了讓人們修習各種善法。說一切燃燒，只是爲了說明一切有為法都是無常的，無我也是如此。說一切眾生都有佛性，是爲了讓一切眾生不放逸。這叫做如意語。
《大般涅槃經》卷第三十五 大正藏第 12 冊 No. 0374 《大般涅槃經》
《大般涅槃經》卷第三十六
北涼天竺三藏曇無讖譯《迦葉菩薩品》第十二之四
『善男子！如來還有隨自己意願所說的法。如來的佛性有兩種：一種是『有』，一種是『無』。『有』是指三十二相、八十種好、十力、四無所畏、三念處、大慈大悲、首楞嚴等無量三昧、金剛等無量三昧、方便等無量三昧、五智印等無量三昧，這些稱為『有』。『無』是指如來過去所造的善、不善、無記業的因果報應、煩惱、五陰、十二因緣，這些稱為『無』。善男子！就像有和無，善和不善，有漏和無漏，世間和非世間，聖和非聖，有為和無為，真實和不真實，寂靜和
【English Translation】 English version One who has a regressing mind should not say that the Tathagata has two kinds of speech. It is better to say that a Srotaapanna (stream-enterer) will fall into the three evil paths than to say that a Bodhisattva of the Ten Stages (Dashabhūmika) has a regressing mind. This is called improper speech.
What is worldly speech? As the Buddha has said, men and women, large and small, going and coming, sitting and lying down, vehicles, houses, bottles and clothes, sentient beings, permanence, bliss, self, and purity, armies, forests, cities, the illusion of the Sangha, gathering and scattering, these are called worldly speech.
What is speech according to intention? It is like my rebuking those who violate precepts, causing them to reflect on themselves and uphold the precepts. It is like my praising a Srotaapanna, causing ordinary people to generate good thoughts. Praising Bodhisattvas is to cause sentient beings to generate the Bodhi mind. Speaking of the suffering of the three evil paths is to cause people to cultivate various good dharmas. Speaking of all burning is only to explain that all conditioned dharmas are impermanent, and so is no-self. Saying that all sentient beings have Buddha-nature is to cause all sentient beings not to be negligent. This is called speech according to intention.
The Mahāparinirvāṇa Sūtra, Volume 35 Taisho Tripitaka Volume 12, No. 0374, The Mahāparinirvāṇa Sūtra
The Mahāparinirvāṇa Sūtra, Volume 36
Translated by the Tripiṭaka Master Dharmakṣema of Northern Liang, Chapter 12, Part 4, Kāśyapa Bodhisattva
『Good man! The Tathagata also has speech according to his own intention. The Buddha-nature of the Tathagata has two aspects: one is 『existent』 and the other is 『non-existent』. 『Existent』 refers to the thirty-two marks, the eighty minor marks, the ten powers, the four fearlessnesses, the three mindfulnesses, great compassion and great mercy, the countless samadhis such as the Śūraṅgama Samadhi, the countless samadhis such as the Vajra Samadhi, the countless samadhis such as the Upaya Samadhi, and the countless samadhis such as the Five Wisdom Seals. These are called 『existent』. 『Non-existent』 refers to the karmic retribution of the Tathagata』s past good, non-good, and neutral deeds, afflictions, the five aggregates, and the twelve links of dependent origination. These are called 『non-existent』. Good man! Just like existent and non-existent, good and non-good, defiled and undefiled, worldly and unworldly, holy and unholy, conditioned and unconditioned, real and unreal, tranquility and
非寂靜，諍、非諍，界、非界，煩惱、非煩惱，取、非取，受記、非受記，有、非有，三世、非三世，時、非時，常、無常，我、無我，樂、無樂，凈、無凈，色受想行識、非色受想行識，內入、非內入，外入、非外入，十二因緣、非十二因緣，是名如來佛性有無。乃至一闡提佛性有無，亦復如是。
「善男子！我雖說言一切眾生悉有佛性，眾生不解佛如是等隨自意語。善男子！如是語者，後身菩薩尚不能解，況於二乘、其餘菩薩？善男子！我往一時在耆阇崛山，與彌勒菩薩共論世諦。舍利弗等五百聲聞，於是事中都不識知，何況出世第一義諦？
「善男子！或有佛性一闡提有，善根人無。或有佛性善根人有，一闡提無。或有佛性，二人俱有。或有佛性，二人俱無。善男子！我諸弟子若解如是四句義者，不應難言，一闡提人定有佛性、定無佛性。若言眾生悉有佛性，是名如來隨自意語。如來如是隨自意語，眾生云何一向作解？
「善男子！如恒河中有七眾生：一者常沒、二者暫出還沒、三者出已則住、四者出已遍觀四方、五者遍觀已行、六者行已覆住、七者水陸俱行。言常沒者，所謂大魚，受大惡業，身重處深，是故常沒。暫出還沒者，如是大魚，受惡業故，身重處淺，暫見光明，因光故出，重故
【現代漢語翻譯】 現代漢語譯本：非寂靜，諍（爭論）、非諍，界（界限）、非界，煩惱、非煩惱，取（執取）、非取，受記（被預言成佛）、非受記，有、非有，三世（過去、現在、未來）、非三世，時、非時，常（永恒）、無常，我（自我）、無我，樂（快樂）、無樂，凈（清凈）、無凈，色受想行識（五蘊）、非色受想行識，內入（內六處）、非內入，外入（外六處）、非外入，十二因緣、非十二因緣，這被稱為如來佛性（佛的本性）的有無。乃至一闡提（斷絕善根的人）佛性的有無，也是如此。 『善男子！我雖然說一切眾生都有佛性，眾生卻不理解佛像這樣隨自己意願所說的話。善男子！像這樣的話，連後身菩薩（未來將成佛的菩薩）都不能理解，更何況是二乘（聲聞和緣覺）、其他的菩薩呢？善男子！我曾經在耆阇崛山（靈鷲山），和彌勒菩薩一起討論世俗諦（世俗的真理）。舍利弗等五百聲聞，對於這件事都完全不瞭解，更何況是出世第一義諦（超越世俗的最高真理）呢？』 『善男子！有時佛性一闡提有，善根人沒有。有時佛性善根人有，一闡提沒有。有時佛性，兩個人都有。有時佛性，兩個人都沒有。善男子！我的弟子如果理解這四句的含義，就不應該說，一闡提人一定有佛性，或者一定沒有佛性。如果說眾生都有佛性，這被稱為如來隨自己意願所說的話。如來這樣隨自己意願所說的話，眾生怎麼能只作一種理解呢？』 『善男子！就像恒河中有七種眾生：第一種是常沒（一直沉在水底），第二種是暫出還沒（暫時出來又沉下去），第三種是出已則住（出來后就停留在水面），第四種是出已遍觀四方（出來后環顧四周），第五種是遍觀已行（環顧四周后開始遊動），第六種是行已覆住（遊動后又停下來），第七種是水陸俱行（既能在水中游動，也能在陸地上行走）。說常沒的，是指大魚，因為承受巨大的惡業，身體沉重，處在深水之中，所以一直沉沒。暫出還沒的，也是指大魚，因為承受惡業，身體沉重，處在淺水之中，暫時看到光明，因為光亮而出來，又因為身體沉重而沉下去。
【English Translation】 English version: Non-stillness, contention and non-contention, boundaries and non-boundaries, afflictions and non-afflictions, grasping and non-grasping, predictions of Buddhahood and non-predictions, existence and non-existence, the three times (past, present, future) and non-three times, time and non-time, permanence and impermanence, self and non-self, pleasure and non-pleasure, purity and non-purity, the five aggregates (form, feeling, perception, mental formations, consciousness) and non-five aggregates, the inner sense bases and non-inner sense bases, the outer sense bases and non-outer sense bases, the twelve links of dependent origination and non-twelve links of dependent origination, this is called the existence or non-existence of the Tathagata's Buddha-nature (the inherent nature of a Buddha). Even the existence or non-existence of the Buddha-nature of an icchantika (one who has severed their roots of goodness) is also like this. 'Good man! Although I say that all sentient beings have Buddha-nature, sentient beings do not understand the Buddha's words spoken according to his own intention. Good man! Such words, even future Bodhisattvas (Bodhisattvas who will become Buddhas in the future) cannot understand, let alone the two vehicles (Shravakas and Pratyekabuddhas) and other Bodhisattvas? Good man! Once, I was on Mount Gṛdhrakūṭa (Vulture Peak Mountain), discussing worldly truth (conventional truth) with Bodhisattva Maitreya. Shariputra and five hundred Shravakas did not understand this matter at all, let alone the supreme truth beyond the world (the ultimate truth)?' 'Good man! Sometimes the Buddha-nature is present in an icchantika but not in a person with good roots. Sometimes the Buddha-nature is present in a person with good roots but not in an icchantika. Sometimes the Buddha-nature is present in both. Sometimes the Buddha-nature is absent in both. Good man! If my disciples understand the meaning of these four statements, they should not argue that an icchantika definitely has Buddha-nature or definitely does not have Buddha-nature. If it is said that all sentient beings have Buddha-nature, this is called the Tathagata's words spoken according to his own intention. Since the Tathagata speaks according to his own intention, how can sentient beings interpret it in only one way?' 'Good man! It is like there are seven kinds of beings in the Ganges River: the first is always submerged (always at the bottom of the water), the second is temporarily emerging and then submerging (temporarily comes out and then sinks back down), the third is emerging and then staying (comes out and stays on the surface), the fourth is emerging and then looking around in all directions (comes out and looks around), the fifth is looking around and then moving (looks around and then starts swimming), the sixth is moving and then staying (swims and then stops), and the seventh is moving both in water and on land (can swim in the water and walk on land). The one that is always submerged refers to a large fish, because it bears great evil karma, its body is heavy, and it is in deep water, so it is always submerged. The one that is temporarily emerging and then submerging also refers to a large fish, because it bears evil karma, its body is heavy, and it is in shallow water, it temporarily sees the light, comes out because of the light, and then sinks back down because its body is heavy.'
還沒。出已住者，謂坻彌魚，身處淺水，樂見光明，故出已住。遍觀方者，所謂䱜魚，為求食故，遍觀四方，是故觀方。觀已行者，謂是䱜魚，遙見余物，謂是可食，疾行趣之，故觀已行。行已覆住者，是魚趣已，既得可食，即便停住，故行已覆住。水陸俱行者，即是龜也。
「善男子！如是微妙大涅槃河，其中亦有七種眾生，從初常沒乃至第七，或入或出。所言沒者，有人聞是大涅槃經，如來常住、無有變易、常樂我凈、終不畢竟入于涅槃；一切眾生悉有佛性，一闡提人謗方等經作五逆罪犯四重禁，必當得成菩提之道；須陀洹人、斯陀含人、阿那含人、阿羅漢人、辟支佛等必當得成阿耨多羅三藐三菩提。聞是語已，生不信心，即作是念，作是念已，便作是言：『是涅槃典，即外道書，非是佛經。』是人爾時遠離善友，不聞正法，雖時得聞，不能思惟，雖復思惟，不思惟善，不思善故，如惡法住。惡法住者，則有六種：一者惡、二者無善、三者污法、四者增有、五者惱熱、六者受惡果。是名為沒。何故名沒？無善心故、常行惡故、不修對治故，是名為沒。所言惡者，聖人呵責故、心生怖畏故、善人遠離故、不益眾生故，是名為惡。言無善者，能生無量惡果報故、常為無明所纏繞故、樂與惡人為等侶故、無有修善
【現代漢語翻譯】 現代漢語譯本 『出已住者』，指的是坻彌魚（一種生活在淺水中的魚），它們身處淺水，喜歡看到光明，所以會從它們居住的地方出來。『遍觀方者』，指的是䱜魚（一種魚），爲了尋找食物，它們會四處觀察，所以說是『觀方』。『觀已行者』，指的也是䱜魚，它們遠遠看到其他東西，認為是可以吃的，就快速地游過去，所以說是『觀已行』。『行已覆住者』，指的是魚游過去之後，得到了食物，就停下來，所以說是『行已覆住』。『水陸俱行者』，指的就是龜。 『善男子！』就像這樣，微妙的大涅槃河中，也有七種眾生，從最初的常沒狀態到第七種狀態，他們或者沉沒或者浮出。所說的『沒』，是指有人聽聞《大涅槃經》，知道如來是常住的，沒有變化，常樂我凈，最終不會進入涅槃；一切眾生都有佛性，一闡提人（斷絕善根的人）誹謗方等經典，犯下五逆罪和四重禁，最終也必定能夠成就菩提之道；須陀洹人（初果聖者）、斯陀含人（二果聖者）、阿那含人（三果聖者）、阿羅漢（四果聖者）、辟支佛（獨覺）等，最終也必定能夠成就阿耨多羅三藐三菩提（無上正等正覺）。聽到這些話后，他們不相信，就產生這樣的想法，產生這樣的想法后，就說：『這部涅槃經典，是外道書，不是佛經。』這樣的人就會遠離善友，聽不到正法，即使偶爾聽到，也不能思考，即使思考，也不會思考善法，因為不思考善法，就如同住在惡法中。住在惡法中，就會有六種情況：一是惡，二是無善，三是污法，四是增長有，五是惱熱，六是承受惡果。這叫做『沒』。為什麼叫做『沒』呢？因為沒有善心，常常行惡，不修對治，所以叫做『沒』。所說的『惡』，是因為被聖人呵責，心中產生恐懼，被善人遠離，對眾生沒有利益，所以叫做『惡』。所說的『無善』，是因為能夠產生無量的惡果報，常常被無明所纏繞，喜歡與惡人結為同伴，沒有修善
【English Translation】 English version 'Those who have gone out and stayed' refers to the ṭhimi fish (a type of fish that lives in shallow water). They live in shallow water and like to see the light, so they come out of their dwelling place. 'Those who look around in all directions' refers to the ṭhimi fish, who look around in all directions in search of food, hence the term 'looking around'. 'Those who have looked and then gone' also refers to the ṭhimi fish, who see something in the distance that they think is edible and quickly swim towards it, hence the term 'looked and then gone'. 'Those who have gone and then stayed' refers to the fish that, after swimming to get food, stop there, hence the term 'gone and then stayed'. 'Those who go on both land and water' refers to the turtle. 'Good man!' Just like this, in the subtle great Nirvana River, there are also seven kinds of beings, from the initial state of constant sinking to the seventh state, they either sink or emerge. The so-called 'sinking' refers to those who hear the 'Great Nirvana Sutra' and know that the Tathagata is permanent, unchanging, eternally blissful, with self and purity, and will not ultimately enter Nirvana; that all sentient beings have Buddha-nature, that icchantikas (those who have severed their roots of goodness) who slander the Vaipulya sutras, commit the five rebellious acts and the four grave prohibitions, will also surely achieve the path of Bodhi; that Srotapannas (stream-enterers), Sakrdagamins (once-returners), Anagamins (non-returners), Arhats (worthy ones), Pratyekabuddhas (solitary realizers), etc., will also surely achieve Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). After hearing these words, they do not believe, and they have such thoughts, and after having such thoughts, they say: 'This Nirvana scripture is a heretical book, not a Buddhist scripture.' Such people will then distance themselves from good friends, not hear the true Dharma, and even if they occasionally hear it, they cannot contemplate it, and even if they contemplate it, they will not contemplate good, and because they do not contemplate good, they are like dwelling in evil. Dwelling in evil, there will be six situations: first, evil; second, no good; third, defiled dharma; fourth, increase in existence; fifth, vexation and heat; and sixth, receiving evil consequences. This is called 'sinking'. Why is it called 'sinking'? Because there is no good heart, they constantly do evil, and do not cultivate antidotes, so it is called 'sinking'. The so-called 'evil' is because it is rebuked by the sages, fear arises in the heart, it is distanced by good people, and it is of no benefit to sentient beings, so it is called 'evil'. The so-called 'no good' is because it can produce immeasurable evil consequences, it is constantly entangled by ignorance, it likes to associate with evil people, and there is no cultivation of good.
諸方便故、其心顛倒常錯謬故，是名無善。言污法者，常污身口故、污凈眾生故、增不善業故、遠離善法故，是名污法。言增有者，如上三人所行之法，能增地獄、畜生、餓鬼，不能修習解脫之法，身、口、意業，不厭諸有，是名增有。言惱熱者，是人具行如上四事，能令身、心二事惱熱，遠離寂靜，則名為熱，受地獄報故名為熱，燒諸眾生故名為熱，燒諸善法故名為熱。善男子！信心、清涼，是人不具，是故名熱。言受惡果者，是人具足行上五事，死墮地獄、餓鬼、畜生。善男子！有三惡事複名惡果，一者煩惱惡、二者業惡、三者報惡，是名受惡果報。善男子！是人具足如上六事，能斷善根、作五逆罪、能犯四重、能謗三寶、用僧鬘物、能作種種非法之事，是因緣故，沉沒在於阿鼻地獄，所受身形縱廣八萬四千由旬，是人身、口、心業重故，不能得出。何以故？其心不能生善法故。雖有無量諸佛出世，不聞不見，是故名常沒，如恒河中大魚。
「善男子！我雖復說一闡提等，名為常沒。復有常沒，非一闡提。何者是耶？如人為有，修施、戒、善，是名常沒。善男子！有四善事獲得惡果。何等為四？一者為勝他故讀誦經典、二者為利養故受持禁戒、三者為他屬故而行佈施、四者為于非想非非想處故繫念思惟，是
【現代漢語翻譯】 現代漢語譯本 因為種種方便的緣故，他們的心顛倒錯亂，常常犯錯，這叫做『無善』。所說的『污法』，是指他們常常污染自己的身口，污染清凈的眾生，增長不善的業，遠離善法，這叫做『污法』。所說的『增有』，是指像上面這三種人所做的事情，能夠增長地獄、畜生、餓鬼的果報，不能修習解脫的方法，他們的身、口、意業，不厭惡三界的存在，這叫做『增有』。所說的『惱熱』，是指這個人完全做了上面四種事情，能夠使身心感到惱熱，遠離寂靜，這就叫做『熱』。因為要承受地獄的果報，所以叫做『熱』；因為燒灼眾生，所以叫做『熱』；因為燒燬一切善法，所以叫做『熱』。善男子！信心和清涼，這個人都沒有，所以叫做『熱』。所說的『受惡果』，是指這個人完全做了上面五種事情，死後會墮入地獄、餓鬼、畜生。善男子！還有三種惡事也叫做惡果，第一是煩惱的惡，第二是業的惡，第三是果報的惡，這叫做『受惡果報』。善男子！這個人完全做了上面六種事情，能夠斷絕善根，造作五逆重罪，能夠犯四重戒，能夠誹謗三寶（佛、法、僧），使用僧團的財物，能夠做種種非法的事情，因為這些因緣，沉沒在阿鼻地獄（無間地獄）中，所受的身體縱橫有八萬四千由旬，這個人因為身、口、意業太重，不能夠出來。為什麼呢？因為他的心不能生出善法。即使有無數的佛出世，他也聽不到、看不到，所以叫做『常沒』，就像恒河中的大魚一樣。 善男子！我雖然說一闡提（斷絕善根的人）等是『常沒』，還有其他的『常沒』，不是一闡提。是什麼呢？比如有人爲了追求有漏的果報，而修佈施、持戒、行善，這叫做『常沒』。善男子！有四種善事會得到惡果。是哪四種呢？第一是爲了勝過別人而讀誦經典，第二是爲了獲得利益供養而受持戒律，第三是爲了依附他人而行佈施，第四是爲了達到非想非非想處（一種禪定境界）而繫念思惟，這
【English Translation】 English version Because of various expedient means, their minds are inverted and constantly mistaken, therefore it is called 'no good'. What is meant by 'defiled dharma' is that they constantly defile their body and mouth, defile pure beings, increase unwholesome karma, and stay away from good dharma, this is called 'defiled dharma'. What is meant by 'increasing existence' is that the actions of the above three types of people can increase the retribution of hell, animals, and hungry ghosts. They cannot practice the methods of liberation. Their actions of body, mouth, and mind do not abhor the existence of the three realms, this is called 'increasing existence'. What is meant by 'affliction and heat' is that this person fully performs the above four things, which can cause the body and mind to feel afflicted and heated, and stay away from tranquility, this is called 'heat'. Because they have to bear the retribution of hell, it is called 'heat'; because they burn sentient beings, it is called 'heat'; because they burn all good dharmas, it is called 'heat'. Good man! This person does not have faith and coolness, therefore it is called 'heat'. What is meant by 'receiving evil results' is that this person fully performs the above five things, and after death will fall into hell, hungry ghosts, and animals. Good man! There are also three evil things that are also called evil results, the first is the evil of afflictions, the second is the evil of karma, and the third is the evil of retribution, this is called 'receiving evil results'. Good man! This person fully performs the above six things, which can cut off good roots, commit the five rebellious acts, can violate the four major precepts, can slander the Three Jewels (Buddha, Dharma, Sangha), use the property of the Sangha, and can do all kinds of illegal things. Because of these causes, they sink into Avici Hell (uninterrupted hell), the body they receive is 84,000 yojanas in length and width. This person cannot get out because their actions of body, mouth, and mind are too heavy. Why? Because their mind cannot generate good dharma. Even if countless Buddhas appear in the world, they cannot hear or see them, therefore it is called 'constant sinking', like a large fish in the Ganges River. Good man! Although I say that icchantikas (those who have cut off their good roots) are 'constantly sinking', there are other 'constant sinking' that are not icchantikas. What are they? For example, if someone cultivates giving, keeping precepts, and doing good deeds for the sake of seeking conditioned results, this is called 'constant sinking'. Good man! There are four good deeds that will receive evil results. What are these four? First, reading scriptures in order to surpass others; second, upholding precepts in order to gain benefits and offerings; third, giving alms in order to be attached to others; fourth, focusing the mind in order to reach the realm of neither perception nor non-perception (a state of meditative absorption), these
四善事得惡果報。若人修習如是四事，是名沒已還出，出已還沒。何故名沒？樂三有故。何故名出？以見明故，明者即是聞戒、施、定。何故還沒？增長邪見生憍慢故。是故我于經中說偈：
「『若有眾生樂諸有， 為有造作善惡業， 是人迷失涅槃道， 是名暫出還覆沒。 行於黑闇生死海， 雖得解脫雜煩惱， 是人還受惡果報， 是名暫出還覆沒。』
「善男子！如彼大魚，因見光故，暫得出水。其身重故，還復沉沒。如上二人亦復如是。善男子！或復有人樂著三有，是名為沒。得聞如是大涅槃經生於信心，是名為出。何因緣故名之為出？聞是經已，遠離惡法，修習善法，是名為出。是人雖信，亦不具足。何因緣故信不具足？是人雖信大般涅槃、常樂我凈，言如來身無常、無我、無樂、無凈。如來則有二種涅槃：一者有為、二者無為。有為涅槃無常樂我凈，無為涅槃有常樂我凈。雖信佛性是眾生有，不必一切皆悉有之，是故名為信不具足。善男子！信有二種：一者信、二者求。如是之人雖復有信，不能推求，是故名為信不具足。信復有二：一從聞生、二從思生。是人信心從聞而生，不從思生，是故名為信不具足。復有二種：一信有道、二信得者。是人信心唯信有道，都不信有得道
【現代漢語翻譯】 現代漢語譯本 有四種善行會導致惡果報應。如果有人修習這四種行為，這就叫做『沒已還出，出已還沒』。為什麼叫做『沒』呢？因為他貪戀三有（欲有、色有、無色有）。為什麼叫做『出』呢？因為他看到了光明，這光明就是聽聞戒律、佈施和禪定。為什麼又叫做『沒』呢？因為他增長了邪見，產生了驕慢。因此我在經中說了偈語： 『如果眾生貪戀諸有，爲了有而造作善惡業，這個人就迷失了涅槃之道，這叫做暫時出來又再次沉沒。在黑暗的生死苦海中行走，即使得到解脫，也夾雜著煩惱，這個人還會遭受惡果報應，這叫做暫時出來又再次沉沒。』 『善男子！就像那條大魚，因為看到光亮，暫時跳出水面。但因為自身沉重，又再次沉入水中。上面說的這兩種人也是這樣。善男子！有的人貪戀執著三有，這叫做『沒』。聽到這樣的大涅槃經，生起信心，這叫做『出』。為什麼說這是『出』呢？因為聽聞這部經后，他遠離惡法，修習善法，這叫做『出』。這個人雖然相信，但並不圓滿。為什麼說他的信心不圓滿呢？因為這個人雖然相信大般涅槃的常樂我凈，卻說如來的身體是無常、無我、無樂、無凈。如來有兩種涅槃：一種是有為的，一種是無為的。有為的涅槃是無常、無樂、無我、無凈的，無為的涅槃是有常、樂、我、凈的。雖然相信佛性是眾生所具有的，但不一定所有眾生都具有，所以叫做信心不圓滿。善男子！信心有兩種：一種是信，一種是求。這樣的人雖然有信，卻不能去推求，所以叫做信心不圓滿。信心又有兩種：一種是從聽聞而生，一種是從思考而生。這個人的信心是從聽聞而生，不是從思考而生，所以叫做信心不圓滿。還有兩種：一種是相信有道，一種是相信得道者。這個人的信心只是相信有道，不相信有得道者。
【English Translation】 English version There are four good deeds that result in bad karmic retribution. If a person practices these four things, it is called 『having emerged and then submerged, having submerged and then emerged.』 Why is it called 『submerged』? Because they are attached to the three realms of existence (desire realm, form realm, formless realm). Why is it called 『emerged』? Because they have seen the light, which is hearing the precepts, giving, and meditation. Why is it called 『submerged』 again? Because they increase their wrong views and generate arrogance. Therefore, I have spoken a verse in the sutra: 『If sentient beings are attached to the realms of existence, creating good and bad karma for the sake of existence, these people are lost on the path to Nirvana, this is called temporarily emerging and then submerging again. Walking in the dark sea of birth and death, even if they attain liberation, it is mixed with afflictions, these people will still receive bad karmic retribution, this is called temporarily emerging and then submerging again.』 『Good man! Like that big fish, because it sees the light, it temporarily jumps out of the water. But because its body is heavy, it sinks back into the water. The two kinds of people mentioned above are also like this. Good man! Some people are attached to the three realms of existence, this is called 『submerged』. Hearing this Great Nirvana Sutra and generating faith, this is called 『emerged』. Why is this called 『emerged』? Because after hearing this sutra, they distance themselves from evil and practice good, this is called 『emerged』. Although this person believes, they are not complete. Why is their faith not complete? Because although this person believes in the permanence, bliss, self, and purity of Great Nirvana, they say that the Tathagata』s body is impermanent, without self, without bliss, and without purity. The Tathagata has two kinds of Nirvana: one is conditioned, and the other is unconditioned. Conditioned Nirvana is impermanent, without bliss, without self, and without purity, while unconditioned Nirvana has permanence, bliss, self, and purity. Although they believe that Buddha-nature is possessed by sentient beings, it is not necessarily possessed by all sentient beings, therefore it is called incomplete faith. Good man! There are two kinds of faith: one is belief, and the other is seeking. Although such a person has faith, they cannot seek further, therefore it is called incomplete faith. There are also two kinds of faith: one arises from hearing, and the other arises from contemplation. This person』s faith arises from hearing, not from contemplation, therefore it is called incomplete faith. There are also two kinds: one is believing in the path, and the other is believing in those who have attained the path. This person』s faith only believes in the path, and does not believe in those who have attained the path.
之人，是故名為信不具足。復有二種：一者信正、二者信邪。言有因果、有佛法僧，是名信正。言無因果、三寶性異、信諸邪語、富蘭那等，是名信邪。是人雖信佛、法、僧寶，不信三寶同一性相。雖信因果，不信得者。是故名為信不具足。是人成就不具足信，所受禁戒亦不具足。何因緣故名不具足？因不具故，所得禁戒亦不具足。
「復何因緣名不具足？戒有二種：一威儀戒、二從戒戒。是人唯具威儀等戒，不具從戒戒，是故名為戒不具足。復有二種：一者作戒、二者無作戒。是人唯具作戒，不具無作戒，是故名為戒不具足。復有二種：一從身口得於正命，二從身口不得正命。是人雖從身口，不得正命，是故名為戒不具足。復有二種：一者求戒、二者舍戒。是人唯具求有之戒，不得舍戒，是故名為戒不具足。復有二種：一者隨有、二者隨道。是人唯具隨有之戒，不具隨道，是故名為戒不具足。復有二種：一者善戒、二者惡戒。身口意善是名善戒，牛戒狗戒是名惡戒，是人深信是二種戒俱有善果，是故名為戒不具足。
「是人不具信戒二事，所修多聞亦不具足。云何名為聞不具足？如來所說十二部經，唯信六部，不信六部，是故名為聞不具足。雖復受持是六部經，不能讀誦為他解說，無所利益，是故名為
【現代漢語翻譯】 現代漢語譯本：這樣的人，因此被稱為『信不具足』。又有兩種情況：一是信正，二是信邪。相信有因果、有佛法僧，這稱為信正。說沒有因果、三寶的性質不同、相信各種邪說，如富蘭那（Purana，印度古代傳說集）等，這稱為信邪。這種人雖然相信佛、法、僧三寶，卻不相信三寶的同一性相。雖然相信因果，卻不相信能得到果報。因此被稱為『信不具足』。這種人成就了不具足的信，所受的禁戒也不具足。因為什麼緣故稱為不具足呢？因為信不具足，所以得到的禁戒也不具足。 又因為什麼緣故稱為不具足呢？戒律有兩種：一是威儀戒，二是隨戒戒。這種人只具足威儀等戒，不具足隨戒戒，因此稱為『戒不具足』。又有兩種：一是作戒，二是無作戒。這種人只具足作戒，不具足無作戒，因此稱為『戒不具足』。又有兩種：一是從身口得到正命，二是從身口得不到正命。這種人雖然從身口，卻得不到正命，因此稱為『戒不具足』。又有兩種：一是求戒，二是舍戒。這種人只具足求有的戒，得不到舍戒，因此稱為『戒不具足』。又有兩種：一是隨有，二是隨道。這種人只具足隨有的戒，不具足隨道，因此稱為『戒不具足』。又有兩種：一是善戒，二是惡戒。身口意善稱為善戒，牛戒狗戒稱為惡戒，這種人深信這兩種戒都有善果，因此稱為『戒不具足』。 這種人不具足信和戒兩件事，所修習的聽聞佛法也不具足。為什麼稱為『聞不具足』呢？如來所說的十二部經，只相信六部，不相信六部，因此稱為『聞不具足』。即使受持這六部經，也不能讀誦為他人解說，沒有利益，因此稱為
【English Translation】 English version: Such a person, therefore, is called 'lacking in faith'. There are also two kinds: one is believing in the right, and the other is believing in the wrong. To believe in cause and effect, and in the Buddha, Dharma, and Sangha, is called believing in the right. To say there is no cause and effect, that the nature of the Three Jewels is different, and to believe in various false teachings, such as those of Purana (ancient Indian legends), is called believing in the wrong. Although such a person believes in the Three Jewels of Buddha, Dharma, and Sangha, they do not believe in the oneness of the Three Jewels. Although they believe in cause and effect, they do not believe in attaining the result. Therefore, they are called 'lacking in faith'. This person, having achieved incomplete faith, also has incomplete precepts. Why is it called incomplete? Because the faith is incomplete, the precepts obtained are also incomplete. And for what reason is it called incomplete? There are two kinds of precepts: one is the precepts of deportment, and the other is the precepts of following. This person only possesses the precepts of deportment, but not the precepts of following, therefore they are called 'lacking in precepts'. There are also two kinds: one is the precepts of action, and the other is the precepts of non-action. This person only possesses the precepts of action, but not the precepts of non-action, therefore they are called 'lacking in precepts'. There are also two kinds: one is obtaining right livelihood through body and speech, and the other is not obtaining right livelihood through body and speech. Although this person uses body and speech, they do not obtain right livelihood, therefore they are called 'lacking in precepts'. There are also two kinds: one is seeking precepts, and the other is abandoning precepts. This person only possesses the precepts of seeking existence, but does not obtain the precepts of abandoning, therefore they are called 'lacking in precepts'. There are also two kinds: one is following existence, and the other is following the path. This person only possesses the precepts of following existence, but not following the path, therefore they are called 'lacking in precepts'. There are also two kinds: one is good precepts, and the other is bad precepts. Goodness in body, speech, and mind is called good precepts, while the precepts of cows and dogs are called bad precepts. This person deeply believes that both kinds of precepts have good results, therefore they are called 'lacking in precepts'. This person lacks both faith and precepts, and their practice of listening to the Dharma is also incomplete. Why is it called 'lacking in listening'? Of the twelve divisions of scriptures spoken by the Tathagata, they only believe in six divisions and do not believe in six divisions, therefore they are called 'lacking in listening'. Even if they uphold these six divisions of scriptures, they cannot recite them or explain them to others, and there is no benefit, therefore they are called
聞不具足。又復受是六部經已，為論議故、為勝他故、為利養故、為諸有故，受持讀誦解說，是故名為聞不具足。善男子！我于經中說聞具足。云何具足？若有比丘身、口、意善，先能供養和上、諸師、有德之人。是諸師等，於是人所，生愛念心，以是因緣，教授其法。是人至心受持誦習，持誦習已獲得智慧，得智慧已能善思惟如法而住，善思惟已則得正義，得正義已身心寂靜，身心寂已則生喜心，喜心因緣心則得定，因得定故得正知見，正知見已於諸有中心生厭悔，悔諸有故能得解脫。是人無有如是等事，是故名為聞不具足。
「是人不具如是三事，施亦不具。施有二種：一者財施、二者法施。是人雖復行於財施，為求有故；雖行法施，亦不具足。何以故？秘不盡說，畏他勝故，是故名為施不具足。財法二施各有二種：一者聖、二者非聖。聖者施已，不求果報。非聖施已，求于果報。聖者法施為增長法，非聖法施為增諸有。如是之人，為增財故而行財施，為增有故而行法施，是故名為施不具足。複次是人受六部經，見受法者而供給之，不受法者則不供給，是故名為施不具足。
「是人不具如上四事，所修智慧亦不具足。智慧之性，效能分別，是人不能分別如來是常、無常。如來於此涅槃經中說言，如來
【現代漢語翻譯】 現代漢語譯本：聽聞不圓滿。又接受這六部經典后，爲了辯論、爲了勝過他人、爲了利益供養、爲了各種存在，而受持、讀誦、解說，因此稱為聽聞不圓滿。善男子！我在經典中說聽聞圓滿。如何是圓滿呢？如果有比丘身、口、意都善良，先能供養和尚（Upadhyaya，指親教師）、諸位老師、有德之人。這些老師等，對於這個人，生起愛念之心，因為這個因緣，教授他佛法。這個人至誠地受持、誦習，持誦習后獲得智慧，獲得智慧后能善於思維，如法而住，善於思維后就得到正義，得到正義後身心寂靜，身心寂靜后就生起喜悅之心，喜悅之心因緣，心就得到禪定，因為得到禪定而得到正確的知見，有了正確的知見后，對於各種存在心中生起厭惡和後悔，後悔各種存在就能得到解脫。這個人沒有像這樣的事情，因此稱為聽聞不圓滿。 這個人不具備以上三種情況，佈施也不圓滿。佈施有兩種：一是財施，二是法施。這個人雖然也行財施，是爲了追求存在；雖然也行法施，也不圓滿。為什麼呢？因為隱瞞不全部說出，害怕別人勝過自己，因此稱為佈施不圓滿。財施和法施各有兩種：一是聖，二是非聖。聖者佈施后，不求果報。非聖者佈施后，求取果報。聖者法施是爲了增長佛法，非聖者法施是爲了增長各種存在。像這樣的人，爲了增長財富而行財施，爲了增長存在而行法施，因此稱為佈施不圓滿。再次，這個人接受六部經典，看到接受佛法的人就供養他，不接受佛法的人就不供養，因此稱為佈施不圓滿。 這個人不具備以上四種情況，所修的智慧也不圓滿。智慧的特性，能夠分別，這個人不能分別如來是常還是無常。如來在這部《涅槃經》中說，如來
【English Translation】 English version: Hearing is not complete. Furthermore, having received these six sections of scriptures, for the sake of debate, for the sake of surpassing others, for the sake of gain and offerings, and for the sake of various existences, one upholds, recites, and explains them. Therefore, it is called incomplete hearing. Good man! In the scriptures, I speak of complete hearing. How is it complete? If a Bhikshu (monk) is good in body, speech, and mind, and is first able to make offerings to his Upadhyaya (preceptor), all teachers, and virtuous people. These teachers, etc., towards this person, generate a mind of love and affection, and because of this cause, teach him the Dharma. This person sincerely upholds and practices recitation, and after practicing recitation, obtains wisdom. Having obtained wisdom, he is able to contemplate well and abide in accordance with the Dharma. Having contemplated well, he then obtains the correct meaning. Having obtained the correct meaning, his body and mind become tranquil. Having become tranquil, he then generates a mind of joy. Because of the cause of the mind of joy, the mind then attains Samadhi (meditative concentration). Because of attaining Samadhi, he obtains right knowledge and view. Having right knowledge and view, he generates disgust and remorse in his mind towards all existences. Because of remorse for all existences, he is able to attain liberation. This person does not have such things, therefore it is called incomplete hearing. This person does not possess these three things, and his giving is also incomplete. There are two kinds of giving: one is material giving, and the other is Dharma giving. Although this person also practices material giving, it is for the sake of seeking existence; although he also practices Dharma giving, it is also incomplete. Why? Because he conceals and does not speak completely, fearing that others will surpass him. Therefore, it is called incomplete giving. Both material giving and Dharma giving have two kinds: one is noble, and the other is ignoble. The noble one, after giving, does not seek reward. The ignoble one, after giving, seeks reward. The noble one's Dharma giving is for the purpose of increasing the Dharma, while the ignoble one's Dharma giving is for the purpose of increasing various existences. Such a person, for the sake of increasing wealth, practices material giving, and for the sake of increasing existence, practices Dharma giving. Therefore, it is called incomplete giving. Furthermore, this person receives the six sections of scriptures, and seeing those who receive the Dharma, he makes offerings to them, but does not make offerings to those who do not receive the Dharma. Therefore, it is called incomplete giving. This person does not possess the above four things, and the wisdom he cultivates is also incomplete. The nature of wisdom is to be able to discriminate. This person cannot discriminate whether the Tathagata (Buddha) is permanent or impermanent. The Tathagata, in this Nirvana Sutra, says that the Tathagata
即是解脫，解脫即是如來，如來即是涅槃，涅槃即是解脫，於是義中不能分別。梵行即是如來，如來即是慈悲喜捨，慈悲喜捨即是解脫，解脫即是涅槃，涅槃即是慈悲喜捨，於是義中不能分別，是故名為智不具足。複次不能分別佛性，佛性即是如來，如來即是一切不共之法，不共之法即是解脫，解脫即是涅槃，涅槃即是不共之法，於是義中不能分別，是故名為智不具足。複次不能分別四諦苦集滅道，不能分別四真諦故不知聖行，不知聖行故不知如來，不知如來故不知解脫，不知解脫故不知涅槃，是故名為智不具足。
「是人不具如是五事，則有二種：一增善法、二增惡法。云何名為增長惡法？是人不見己不具足，自言具足，而生著心，于同行中自謂為勝，是故親近同己惡友；既親近已，復得更聞不具足法，聞已心喜，其心染著，起于憍慢，多行放逸，因放逸故，親近在家，亦樂聞說在家之事，遠離清凈出家之法，以是因緣增長惡法。增惡法故，身、口、意等，起不凈業。三業不凈故，增長地獄畜生餓鬼，是名暫出還沒。暫出還沒者，我佛法中其誰是耶？謂提婆達多、瞿伽離比丘、惋手比丘、善星比丘、低舍比丘、滿宿比丘、慈地比丘尼、曠野比丘尼、方比丘尼、慢比丘尼、凈潔長者、求有優婆塞、舍勒釋種、象
【現代漢語翻譯】 現代漢語譯本 解脫（moksha）就是如來（tathagata），如來就是涅槃（nirvana），涅槃就是解脫，在這些意義中不能分別。梵行（brahmacarya）就是如來，如來就是慈悲喜捨（maitri, karuna, mudita, upeksha），慈悲喜捨就是解脫，解脫就是涅槃，涅槃就是慈悲喜捨，在這些意義中不能分別，所以稱為智慧不具足。又，不能分別佛性（buddhatva），佛性就是如來，如來就是一切不共之法（avenika-dharma），不共之法就是解脫，解脫就是涅槃，涅槃就是不共之法，在這些意義中不能分別，所以稱為智慧不具足。又，不能分別四諦（arya-satya）苦集滅道，不能分別四真諦，所以不知聖行（arya-marga），不知聖行所以不知如來，不知如來所以不知解脫，不知解脫所以不知涅槃，所以稱為智慧不具足。 這個人不具備這五種事，就會有兩種情況：一是增長善法，二是增長惡法。什麼叫做增長惡法呢？這個人看不見自己不具足，自己說自己具足，而生起執著心，在同行中自認為殊勝，所以親近與自己一樣的惡友；已經親近之後，又聽到更多不具足的法，聽了之後心裡歡喜，他的心就染著，生起驕慢，多行放逸，因為放逸的緣故，親近在家之人，也喜歡聽在家的事情，遠離清凈的出家之法，因為這個因緣增長惡法。因為增長惡法的緣故，身、口、意等，生起不凈的業。三業不凈的緣故，增長地獄、畜生、餓鬼，這叫做暫時出家又還俗。暫時出家又還俗的人，在我的佛法中誰是呢？就是提婆達多（Devadatta）、瞿伽離比丘（Kokalika）、惋手比丘（Katamaraka）、善星比丘（Sunaksatra）、低舍比丘（Tissa）、滿宿比丘（Purna）、慈地比丘尼（Mitra）、曠野比丘尼（Aranya）、方比丘尼（Varga）、慢比丘尼（Mana）、凈潔長者（Suchi）、求有優婆塞（Bhavagaveshi）、舍勒釋種（Sarala）、象（Hasti）。
【English Translation】 English version 'Liberation (moksha) is the Tathagata (tathagata), the Tathagata is Nirvana (nirvana), Nirvana is liberation, and in these meanings there is no distinction. The holy life (brahmacarya) is the Tathagata, the Tathagata is loving-kindness, compassion, joy, and equanimity (maitri, karuna, mudita, upeksha), loving-kindness, compassion, joy, and equanimity are liberation, liberation is Nirvana, Nirvana is loving-kindness, compassion, joy, and equanimity, and in these meanings there is no distinction, therefore it is called incomplete wisdom. Furthermore, one cannot distinguish the Buddha-nature (buddhatva), the Buddha-nature is the Tathagata, the Tathagata is all the unique qualities (avenika-dharma), the unique qualities are liberation, liberation is Nirvana, Nirvana is the unique qualities, and in these meanings there is no distinction, therefore it is called incomplete wisdom. Furthermore, one cannot distinguish the Four Noble Truths (arya-satya) of suffering, its origin, its cessation, and the path, and because one cannot distinguish the Four Noble Truths, one does not know the Noble Path (arya-marga), and because one does not know the Noble Path, one does not know the Tathagata, and because one does not know the Tathagata, one does not know liberation, and because one does not know liberation, one does not know Nirvana, therefore it is called incomplete wisdom.' 'If a person does not possess these five things, there will be two situations: one is the increase of good dharmas, and the other is the increase of evil dharmas. What is called the increase of evil dharmas? This person does not see that he is incomplete, but says that he is complete, and develops attachment, and considers himself superior among his peers, so he associates with evil friends like himself; after associating with them, he hears more incomplete dharmas, and after hearing them, his heart rejoices, his heart becomes attached, he becomes arrogant, and indulges in laxity, and because of laxity, he associates with lay people, and also likes to hear about lay matters, and stays away from the pure monastic dharmas, and because of this cause, evil dharmas increase. Because of the increase of evil dharmas, his body, speech, and mind generate impure karma. Because the three karmas are impure, he increases the realms of hell, animals, and hungry ghosts, and this is called temporarily leaving the monastic life and then returning to lay life. Who are those who temporarily leave the monastic life and then return to lay life in my Dharma? They are Devadatta (Devadatta), Kokalika (Kokalika), Katamaraka (Katamaraka), Sunaksatra (Sunaksatra), Tissa (Tissa), Purna (Purna), the nun Mitra (Mitra), the nun Aranya (Aranya), the nun Varga (Varga), the nun Mana (Mana), the elder Suchi (Suchi), the lay follower Bhavagaveshi (Bhavagaveshi), Sarala of the Sakya clan (Sarala), and Hasti (Hasti).'
長者、名稱優婆夷、光明優婆夷、難陀優婆夷、軍優婆夷、鈴優婆夷，如是等人，名為暫出還沒。譬如大魚，見明故出，身重故沒。
「第二之人，深自知見行不具足，不具足故求近善友，近善友故樂咨未聞，聞已樂受，受已樂善思惟，善思惟已能如法住，如法住故增長善法，增善法故終不復沒，是名為住。我佛法中其誰是耶？謂舍利弗、大目犍連、阿若憍陳如等五比丘、耶舍等五比丘、阿㝹樓陀、童子迦葉、摩訶迦葉、十力迦葉、瘦瞿曇彌比丘尼、波吒羅花比丘尼、勝比丘尼、實義比丘尼、意比丘尼、跋陀比丘尼、凈比丘尼、不退轉比丘尼、頻婆娑羅王、郁伽長者、須達多長者、釋摩男、貧須達多、鼠狼長者子、名稱長者、具足長者、師子將軍、優波離長者、刀長者、無畏優婆夷、善住優婆夷、愛法優婆夷、勇健優婆夷、天得優婆夷、善生優婆夷、具身優婆夷、牛得優婆夷、曠野優婆夷、摩訶斯那優婆夷，如是等比丘、比丘尼、優婆塞、優婆夷，得名為住。云何為住？常樂睹見善光明故，以是因緣若佛出世、若不出世，如是等人終不造惡，是名為住。如低彌魚樂見光明，不沈不沒，如是等眾亦復如是。是故我于經中說偈：
「『若人善能分別義， 至心求于沙門果， 若能呵責一切有， 是人名為
【現代漢語翻譯】 現代漢語譯本：長者、名稱優婆夷（Upasika，女居士）、光明優婆夷、難陀優婆夷、軍優婆夷、鈴優婆夷，像這樣的人，被稱為『暫出還沒』。就像大魚，因為看到光明而出來，但因為身體沉重又沉沒下去。 第二種人，深深地知道自己修行不圓滿，因為不圓滿所以尋求親近善友，因為親近善友所以樂於請教未曾聽聞的佛法，聽聞后樂於接受，接受后樂於善加思惟，善加思惟后能夠如法修行，如法修行所以增長善法，增長善法所以最終不再沉沒，這被稱為『住』。在我的佛法中，誰是這樣的人呢？他們是：舍利弗（Sariputra）、大目犍連（Maha Maugalyayana）、阿若憍陳如（Ajnatakaundinya）等五比丘、耶舍（Yasa）等五比丘、阿㝹樓陀（Aniruddha）、童子迦葉（Kumara Kasyapa）、摩訶迦葉（Mahakasyapa）、十力迦葉（Dasabala Kasyapa）、瘦瞿曇彌比丘尼（Kisa Gotami Bhiksuni）、波吒羅花比丘尼（Patacara Bhiksuni）、勝比丘尼（Vijaya Bhiksuni）、實義比丘尼（Satya Bhiksuni）、意比丘尼（Mati Bhiksuni）、跋陀比丘尼（Bhadra Bhiksuni）、凈比丘尼（Suddha Bhiksuni）、不退轉比丘尼（Avivartaniya Bhiksuni）、頻婆娑羅王（Bimbisara）、郁伽長者（Ugga）、須達多長者（Sudatta）、釋摩男（Sakyamana）、貧須達多（Daridra Sudatta）、鼠狼長者子（Nakula-pitraputra）、名稱長者（Nama Sresthin）、具足長者（Purna Sresthin）、師子將軍（Simha Senapati）、優波離長者（Upali Sresthin）、刀長者（Asi Sresthin）、無畏優婆夷（Abhaya Upasika）、善住優婆夷（Suvasa Upasika）、愛法優婆夷（Dharmapriya Upasika）、勇健優婆夷（Vira Upasika）、天得優婆夷（Devadatta Upasika）、善生優婆夷（Subhuta Upasika）、具身優婆夷（Purna-kaya Upasika）、牛得優婆夷（Go-datta Upasika）、曠野優婆夷（Aranya Upasika）、摩訶斯那優婆夷（Mahasena Upasika），像這樣的比丘、比丘尼、優婆塞（Upasaka，男居士）、優婆夷，被稱為『住』。什麼是『住』呢？因為常常樂於見到善的光明，因為這個原因，無論是佛出世還是不出世，這樣的人最終都不會造惡，這被稱為『住』。就像低彌魚樂於見到光明，不沉沒也不消失，像這樣的眾生也是如此。所以我在經中說偈： 『如果有人善於分辨義理，至誠尋求沙門果，如果能夠呵責一切有，這樣的人被稱為……』
【English Translation】 English version: The elders, the Upasika (female lay disciple) named Nama, the Upasika named Light, the Upasika named Nanda, the Upasika named Sena, the Upasika named Bell, such individuals are called 『temporarily out and then submerged』. It is like a large fish that comes out because it sees the light, but sinks back down because its body is heavy. The second type of person deeply knows that their practice is incomplete. Because of this incompleteness, they seek to be close to good friends. Because they are close to good friends, they are happy to inquire about what they have not heard. Having heard, they are happy to accept it. Having accepted it, they are happy to contemplate it well. Having contemplated it well, they are able to practice according to the Dharma. Because they practice according to the Dharma, they increase good dharmas. Because they increase good dharmas, they ultimately do not sink back down. This is called 『abiding』. Who are these people in my Dharma? They are: Sariputra, Maha Maugalyayana, Ajnatakaundinya and the five Bhikkhus (monks), Yasa and the five Bhikkhus, Aniruddha, Kumara Kasyapa, Mahakasyapa, Dasabala Kasyapa, Kisa Gotami Bhiksuni (nun), Patacara Bhiksuni, Vijaya Bhiksuni, Satya Bhiksuni, Mati Bhiksuni, Bhadra Bhiksuni, Suddha Bhiksuni, Avivartaniya Bhiksuni, King Bimbisara, Ugga the elder, Sudatta the elder, Sakyamana, Daridra Sudatta, Nakula-pitraputra, Nama Sresthin, Purna Sresthin, Simha Senapati, Upali Sresthin, Asi Sresthin, Abhaya Upasika, Suvasa Upasika, Dharmapriya Upasika, Vira Upasika, Devadatta Upasika, Subhuta Upasika, Purna-kaya Upasika, Go-datta Upasika, Aranya Upasika, Mahasena Upasika. Such Bhikkhus, Bhikshunis, Upasakas (male lay disciples), and Upasikas are called 『abiding』. What is 『abiding』? Because they are always happy to see the good light, for this reason, whether a Buddha appears in the world or not, such people will ultimately not commit evil. This is called 『abiding』. Just as the Timi fish is happy to see the light, neither sinking nor disappearing, so are these beings. Therefore, I say in the sutra: 『If a person is good at discerning the meaning, sincerely seeks the fruit of a Sramana, if they can rebuke all existence, such a person is called...』
如法住。 若能供養無量佛， 則能無量世修道， 若受世樂不放逸， 是人名為如法住。 親近善友聽正法， 內善思惟如法住， 樂見光明修習道， 獲得解脫安隱住。』◎
「◎善男子！智不具足，凡有五事，是人知已，求近善友。如是善友，當觀是人貪慾、瞋恚、愚癡、思覺，何者偏多？若知是人貪慾多者，即應為說不凈觀法，瞋恚多者為說慈悲，思覺多者教令數息，著我多者當爲分析十八界等。是人聞已至心受持，心受持已如法修行，如法行已次第獲得四念處觀身受心法，得是觀已次第復觀十二因緣，如是觀已次得暖法。」
迦葉菩薩白佛言：「世尊！一切眾生悉有暖法。何以故？如佛所說，三法和合，名為眾生，一壽、二暖、三識。若從是義，一切眾生應先有暖，云何如來說言暖法因善友生？」
佛言：「善男子！如汝所問，有暖法者，一切眾生至一闡提皆悉有之。如我今者，所說暖法，要因方便，然後乃得，本無今有。以是義故，非諸眾生一切先有，是故汝今不應難言一切眾生皆有暖法。善男子！如是暖法是色界法，非欲界有。若言一切眾生有者，欲界眾生亦皆應有；欲界無故，當知一切不必都有。善男子！色界雖有，非一切有。何以故？我弟子有，外道
【現代漢語翻譯】 現代漢語譯本 如法安住。
如果能夠供養無量的佛，就能在無量的世間修行佛道；如果享受世俗的快樂而不放縱自己，這個人就叫做如法安住。
親近善知識，聽聞正法，內心善於思考，這就是如法安住；樂於見到光明，修習佛道，就能獲得解脫，安穩地住于其中。
『善男子！智慧不圓滿的人，通常有五種情況，這樣的人知道后，應當尋求親近善知識。這樣的善知識，應當觀察這個人貪慾、嗔恚、愚癡、思慮，哪一種偏多？如果知道這個人貪慾心重，就應當為他說不凈觀法；嗔恚心重，就為他說慈悲觀；思慮心重，就教他數息觀；執著於我見，就應當為他分析十八界（眼、耳、鼻、舌、身、意六根，色、聲、香、味、觸、法六塵，眼識、耳識、鼻識、舌識、身識、意識六識）等。這個人聽聞后，至誠地接受並持守，心中持守后如法修行，如法修行后依次獲得四念處（觀身不凈、觀受是苦、觀心無常、觀法無我），得到四念處觀后，依次再觀察十二因緣（無明、行、識、名色、六入、觸、受、愛、取、有、生、老死），這樣觀察后，依次得到暖法。』
迦葉菩薩（釋迦牟尼佛的十大弟子之一）對佛說：『世尊！一切眾生都有暖法。為什麼呢？如佛所說，三法和合，稱為眾生，一是壽命，二是暖，三是識。如果從這個意義上說，一切眾生應該先有暖，為什麼如來說暖法是因善知識而生呢？』
佛說：『善男子！如你所問，有暖法，一切眾生乃至一闡提（斷絕一切善根的人）都有。而我今天所說的暖法，需要通過方便法門，然後才能得到，本來沒有現在才有。因為這個原因，不是一切眾生本來就有的，所以你不應該說一切眾生都有暖法。善男子！這種暖法是法（此處原文為「聖」，疑為筆誤，應為「聖」），不是欲界所擁有的。如果說一切眾生都有，那麼欲界眾生也應該都有；欲界沒有，應當知道不是一切眾生都有。善男子！（此處原文為「聖」，疑為筆誤，應為「聖」）雖然有，但不是一切眾生都有。為什麼呢？我的弟子有，外道
【English Translation】 English version To abide in accordance with the Dharma.
If one can make offerings to immeasurable Buddhas, then one can cultivate the path for immeasurable lifetimes. If one enjoys worldly pleasures without being indulgent, such a person is called one who abides in accordance with the Dharma.
To be close to good friends and listen to the true Dharma, to contemplate well within, this is to abide in accordance with the Dharma. To delight in seeing the light and cultivate the path, one will attain liberation and dwell in peace.
'Good man! Those whose wisdom is not complete usually have five conditions. When such a person knows this, they should seek to be close to good friends. Such good friends should observe whether this person has more greed, anger, ignorance, or thinking. If they know that this person has much greed, they should teach the contemplation of impurity. If they have much anger, they should teach loving-kindness. If they have much thinking, they should teach mindfulness of breathing. If they are attached to the self, they should analyze the eighteen realms (the six sense organs: eyes, ears, nose, tongue, body, and mind; the six sense objects: form, sound, smell, taste, touch, and dharma; and the six consciousnesses: eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness). After hearing this, the person should sincerely accept and uphold it. After upholding it in their mind, they should practice according to the Dharma. After practicing according to the Dharma, they will gradually attain the four foundations of mindfulness (contemplation of the body as impure, contemplation of feelings as suffering, contemplation of the mind as impermanent, and contemplation of dharmas as selfless). After attaining these contemplations, they will then contemplate the twelve links of dependent origination (ignorance, volitional activities, consciousness, name and form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, and old age and death). After such contemplation, they will gradually attain the warmth dharma.'
Kasyapa Bodhisattva (one of the ten great disciples of Shakyamuni Buddha) said to the Buddha, 'World Honored One! All sentient beings have the warmth dharma. Why is that? As the Buddha has said, three dharmas combine to form a sentient being: life, warmth, and consciousness. If we follow this meaning, all sentient beings should have warmth first. Why does the Tathagata say that the warmth dharma arises from good friends?'
The Buddha said, 'Good man! As you have asked, regarding the warmth dharma, all sentient beings, even icchantikas (those who have severed all roots of goodness), have it. But the warmth dharma I am speaking of today requires skillful means to obtain; it is something that was not there before and now exists. Because of this, it is not something that all sentient beings have from the beginning. Therefore, you should not say that all sentient beings have the warmth dharma. Good man! This warmth dharma is a **dharma (the original text is 「聖」, suspected to be a typo, should be 「聖」), not something that exists in the desire realm. If we say that all sentient beings have it, then beings in the desire realm should also have it. Since it does not exist in the desire realm, we should know that not all beings have it. Good man! Although the ** (the original text is 「聖」, suspected to be a typo, should be 「聖」) exists, not all beings have it. Why is that? My disciples have it, but the heretics
則無。以是義故，一切眾生不必都有。善男子！一切外道唯觀六行，我諸弟子具足十六，是十六行，一切眾生不必都有。」
迦葉菩薩白佛言：「世尊！所言暖法，云何名暖？為自性暖？為他故暖？」
佛言：「善男子！如是暖法，自性是暖，非他故暖。」
迦葉菩薩言：「世尊！如來先說，馬師滿宿無有暖法。何以故？於三寶所無信心故，是故無暖。當知信心即是暖法。」
「善男子！信非暖法。何以故？因於信心獲得暖故。善男子！夫暖法者即是智慧。何以故？觀四諦故。是故名之為十六行，行即是智。善男子！如汝所問，何因緣故名為暖者？善男子！夫暖法者，即是八聖道之火相，故名為暖。善男子！譬如攢火，先有暖氣，次有火生，后則煙出。是無漏道，亦復如是，暖者即是十六行也，火者即是須陀洹果，煙者即是修道斷結。」
迦葉菩薩復白佛言：「世尊！如是暖法，亦是有法，亦是有為，是法報得色界五陰，是故名有。是因緣故，複名有為。若是有為，云何能為無漏道相？」
佛言：「善男子！如是，如是，如汝所說。善男子！如是暖法，雖是有為有法，還能破壞有為有法，是故能為無漏道相。善男子！如人乘馬，亦愛亦策。暖心亦爾，愛故受生，厭故觀行，是故
【現代漢語翻譯】 現代漢語譯本： 「那麼就沒有。因為這個道理，一切眾生不一定都有這些（十六行）。善男子！一切外道只觀察六行，我的弟子們具足十六行。這十六行，一切眾生不一定都有。」 迦葉菩薩對佛說：「世尊！所說的暖法，為什麼稱為暖？是自性就是暖，還是因為其他原因才暖？」 佛說：「善男子！這樣的暖法，自性就是暖，不是因為其他原因才暖。」 迦葉菩薩說：「世尊！如來您先前說過，馬師滿宿（Māśarāmaśakya，人名）沒有暖法。為什麼呢？因為他對三寶（佛、法、僧）沒有信心，所以沒有暖。應當知道信心就是暖法。」 「善男子！信心不是暖法。為什麼呢？因為通過信心才能獲得暖。善男子！所謂的暖法就是智慧。為什麼呢？因為觀察四諦（苦、集、滅、道）的緣故。所以稱為十六行，行就是智慧。善男子！正如你所問，什麼因緣稱為暖呢？善男子！所謂的暖法，就是八聖道（正見、正思惟、正語、正業、正命、正精進、正念、正定）的火相，所以稱為暖。善男子！譬如鉆木取火，先有暖氣，然後有火產生，最後有煙冒出。這無漏道（脫離煩惱的修行之道）也是這樣，暖就是十六行，火就是須陀洹果（Srotaāpanna，預流果），煙就是修道斷除煩惱。」 迦葉菩薩又對佛說：「世尊！這樣的暖法，既是有法，也是有為法，是法報得五陰（色、受、想、行、識），所以稱為有。因為這個因緣，又稱為有為。如果是有為，怎麼能成為無漏道的相呢？」 佛說：「善男子！是這樣的，是這樣的，正如你所說。善男子！這樣的暖法，雖然是有為有法，還能破壞有為有法，所以能成為無漏道的相。善男子！譬如人騎馬，既愛惜馬，又鞭策馬。暖心也是這樣，因為愛而受生，因為厭惡而觀察修行，所以……」
【English Translation】 English version: 'Then there is not. Because of this meaning, not all sentient beings necessarily have them (the sixteen practices). Good man! All non-Buddhist paths only observe six practices, while my disciples fully possess sixteen. These sixteen practices, not all sentient beings necessarily have.' Kāśyapa Bodhisattva said to the Buddha, 'World Honored One! What is called the 'warmth dharma'? Why is it called warmth? Is it warmth by its own nature, or is it warm because of something else?' The Buddha said, 'Good man! Such warmth dharma is warm by its own nature, not warm because of something else.' Kāśyapa Bodhisattva said, 'World Honored One! The Tathagata (如來, Buddha) previously said that Māśarāmaśakya (馬師滿宿, a person's name) did not have the warmth dharma. Why is that? Because he has no faith in the Three Jewels (三寶, Buddha, Dharma, Sangha), therefore he has no warmth. It should be known that faith is the warmth dharma.' 'Good man! Faith is not the warmth dharma. Why is that? Because one obtains warmth through faith. Good man! The so-called warmth dharma is wisdom. Why is that? Because it observes the Four Noble Truths (四諦, suffering, origin, cessation, path). Therefore, it is called the sixteen practices, and practice is wisdom. Good man! As you asked, what is the cause for it being called warmth? Good man! The so-called warmth dharma is the fire aspect of the Eightfold Noble Path (八聖道, right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration), therefore it is called warmth. Good man! For example, when drilling for fire, there is first warmth, then fire is produced, and finally smoke comes out. This unconditioned path (無漏道, path of practice free from afflictions) is also like this. Warmth is the sixteen practices, fire is the Srotaāpanna fruit (須陀洹果, stream-enterer), and smoke is the practice of cutting off afflictions.' Kāśyapa Bodhisattva again said to the Buddha, 'World Honored One! Such warmth dharma is both a dharma and a conditioned dharma, it is the dharma that obtains the five aggregates (五陰, form, feeling, perception, mental formations, consciousness), therefore it is called existent. Because of this cause, it is also called conditioned. If it is conditioned, how can it be a sign of the unconditioned path?' The Buddha said, 'Good man! It is so, it is so, as you have said. Good man! Such warmth dharma, although it is a conditioned dharma, can still destroy conditioned dharmas, therefore it can be a sign of the unconditioned path. Good man! For example, a person riding a horse both cherishes and whips the horse. The warm mind is also like this, because of love it is born, because of aversion it observes practice, therefore...'
雖復有法有為，而能與彼正道作相。得暖法人，七十三種，欲界十種。是人具足一切煩惱，從斷一分至於九分，如欲界初禪乃至無所有處，亦復如是，是名七十三種。如是等人得暖法已，則不復能斷于善根、作五逆罪、犯四重禁。是人二種：一遇善友、二遇惡友。遇惡友者暫出還沒。遇善友者遍觀四方，觀四方者即是頂法。是法雖復性是五陰，亦緣四諦，是故得名遍觀四方。得頂法已，次得忍法。是忍亦爾，性亦五陰，亦緣四諦。是人次得世第一法，是法雖復性是五陰，亦緣四諦。是人次第得苦法忍，忍性是慧，緣於一諦，如是忍法緣一諦已，乃至見斷煩惱，得須陀洹果，是名第四遍觀四方，四方者即是四諦。」
迦葉菩薩白佛言：「世尊！如佛先說，須陀洹人所斷煩惱，猶如縱廣四十里水，其餘在者如一毛渧，此中雲何說斷三結名須陀洹？一者我見、二者非因見因、三者疑網。世尊！何因緣故，名須陀洹遍觀四方？復何因緣名須陀洹？復何因緣說須陀洹喻以䱜魚？」
佛言：「善男子！須陀洹人，雖復能斷無量煩惱，此三重故，亦攝一切須陀洹人所斷結故。善男子！譬如大王出遊巡時，雖有四兵，世人但言王來、王去，何以故？世間重故。是三煩惱亦復如是。何因緣故名之為重？一切眾生常所起故、微
【現代漢語翻譯】 現代漢語譯本：即使有為法存在，它也能與正道相應。獲得暖法的人有七十三種，在欲界中有十種。這些人具足一切煩惱，從斷除一分到九分不等，如同欲界初禪乃至無所有處的情況一樣，這被稱為七十三種。這樣的人獲得暖法后，就不會再斷善根、犯五逆罪、觸犯四重禁。這些人有兩種情況：一是遇到善友，二是遇到惡友。遇到惡友的人會暫時離開又回來。遇到善友的人會遍觀四方，遍觀四方就是頂法。此法雖然本質是五陰，但也緣於四諦，所以得名遍觀四方。獲得頂法后，接著獲得忍法。這忍法也是如此，本質也是五陰，也緣於四諦。此人接著獲得世第一法，此法雖然本質是五陰，也緣於四諦。此人依次獲得苦法忍，忍的本質是智慧，緣於一諦。這樣，忍法緣於一諦后，乃至斷除見惑，獲得須陀洹果（Srotapanna，入流果），這被稱為第四遍觀四方，四方就是四諦。 迦葉菩薩（Kasyapa Bodhisattva）對佛說：『世尊！如您先前所說，須陀洹人（Srotapanna，入流果）所斷的煩惱，就像縱橫四十里的水，剩下的煩惱就像一滴毛尖上的水滴。這裡為什麼說斷除三結就稱為須陀洹呢？這三結是：一、我見（Satkayadristi，身見），二、非因見因（Silabbataparamarsa，戒禁取見），三、疑網（Vicikitsa，疑）。世尊！是什麼因緣，稱須陀洹為遍觀四方？又是什麼因緣稱為須陀洹？又是什麼因緣說須陀洹像䱜魚？』 佛說：『善男子！須陀洹人雖然能斷除無量煩惱，但因為這三結的緣故，也涵蓋了須陀洹人所斷的一切結。善男子！譬如大王出遊巡視時，雖然有四種軍隊，世人只說王來、王去，為什麼呢？因為世間重視王。這三種煩惱也是如此。為什麼說它們重要呢？因為一切眾生常常生起這些煩惱，而且它們非常微細。
【English Translation】 English version: Even though there are conditioned dharmas, they can correspond with the right path. Those who attain the 'warmth' stage (Ushmagata) have seventy-three types, with ten in the desire realm. These individuals possess all afflictions, ranging from having eliminated one part to nine parts, similar to the first dhyana of the desire realm up to the realm of nothingness. This is called the seventy-three types. Once such individuals attain the 'warmth' stage, they will no longer sever their roots of goodness, commit the five heinous crimes, or violate the four major precepts. These individuals fall into two categories: one who encounters good friends and one who encounters bad friends. Those who encounter bad friends temporarily leave and then return. Those who encounter good friends will thoroughly observe the four directions, and this thorough observation of the four directions is the 'peak' stage (Murdhan). Although this dharma is essentially the five skandhas, it also relates to the Four Noble Truths, hence it is named 'thorough observation of the four directions'. After attaining the 'peak' stage, one then attains the 'acceptance' stage (Kshanti). This 'acceptance' is also the same, essentially the five skandhas, and also relates to the Four Noble Truths. This person then attains the 'highest mundane dharma' (Laukikagradharma), which, although essentially the five skandhas, also relates to the Four Noble Truths. This person then sequentially attains the 'acceptance of the dharma of suffering' (Duhkha-dharma-kshanti). The nature of 'acceptance' is wisdom, and it relates to one truth. Thus, after the 'acceptance' relates to one truth, and even up to the cutting off of the afflictions of view, one attains the fruit of Srotapanna (stream-enterer), which is called the fourth 'thorough observation of the four directions', and the four directions are the Four Noble Truths. Bodhisattva Kasyapa said to the Buddha, 'World Honored One! As you previously said, the afflictions that a Srotapanna (stream-enterer) has cut off are like water that is forty miles in length and width, and the remaining afflictions are like a drop of water on the tip of a hair. Why is it said here that cutting off the three fetters is called Srotapanna? These three fetters are: first, the view of self (Satkayadristi), second, the view of taking non-causes as causes (Silabbataparamarsa), and third, doubt (Vicikitsa). World Honored One! What is the reason that a Srotapanna is called 'thorough observer of the four directions'? What is the reason for being called Srotapanna? And what is the reason for saying that a Srotapanna is like a fish?' The Buddha said, 'Good man! Although a Srotapanna can cut off countless afflictions, it is because of these three fetters that all the fetters cut off by a Srotapanna are included. Good man! For example, when a great king goes out on tour, although there are four types of troops, people only say the king comes and the king goes. Why is that? Because the world values the king. These three afflictions are also like that. Why are they said to be important? Because all sentient beings constantly give rise to these afflictions, and they are very subtle.'
難識故，是故名重。如是三結，難可斷故、能為一切煩惱因故、是三對治之怨敵故，謂戒、定、慧。善男子！有諸眾生聞須陀洹能斷如是無量煩惱，則生退心，便作是言：『眾生云何能斷如是無量煩惱？』是故如來方便說三。如汝所問，何因緣故須陀洹人喻觀四方？善男子！須陀洹人觀於四諦，獲得四事：一者住堅固道、二者能遍觀察、三者能如實見、四者能壞大怨。堅固道者，是須陀洹所有五根，無能動者，是故名為住堅固道。能遍觀者，悉能呵責內外煩惱。如實見者，即是忍智。壞大怨者，謂四顛倒。如汝所問，何因緣故名須陀洹者？善男子！須名無漏，陀洹名修習，修習無漏名須陀洹。善男子！復有須者名流，流有二種：一者順流、二者逆流，以逆流故名須陀洹。」
迦葉菩薩言：「世尊！若從是義，何因緣故，斯陀含人、阿那含人、阿羅漢人，不得名為須陀洹耶？」
「善男子！從須陀洹乃至諸佛，亦得名為須陀洹。若斯陀含乃至諸佛無須陀洹，云何得名斯陀含乃至佛？一切眾生名有二種：一者舊、二者客。凡夫之時有世名字，既得道已更為立名，名須陀洹。以先得故，名須陀洹。以後得故名，斯陀含。是人亦名須陀洹，亦名斯陀含，乃至佛亦復如是。善男子！流有二種：一者解脫、二者涅槃。
【現代漢語翻譯】 現代漢語譯本：因為難以識別，所以被稱為『重』。像這樣的三種結縛，因為難以斷除，能成為一切煩惱的根源，並且是戒、定、慧這三種對治方法的怨敵。善男子！有些眾生聽到須陀洹（Srota-apanna，入流者）能夠斷除如此無量的煩惱，就會產生退縮之心，便會這樣說：『眾生怎麼可能斷除如此無量的煩惱呢？』因此，如來方便地說了這三種對治方法。正如你所問，為什麼須陀洹之人被比喻為觀察四方呢？善男子！須陀洹之人觀察四諦（catvari-arya-satyani，四聖諦），獲得四種成就：一是安住于堅固之道，二是能夠普遍觀察，三是能夠如實地見，四是能夠摧毀大怨。堅固之道，是指須陀洹所擁有的五根（panca-indriyani，五種感官能力），沒有什麼是可以動搖它們的，所以稱為安住于堅固之道。能夠普遍觀察，是指能夠呵責內外一切煩惱。如實地見，就是指忍智。摧毀大怨，是指四種顛倒。正如你所問，為什麼稱為須陀洹呢？善男子！『須』的意思是無漏，『陀洹』的意思是修習，修習無漏就稱為須陀洹。善男子！還有，『須』的意思是流，流有兩種：一是順流，二是逆流，因為是逆流，所以稱為須陀洹。 迦葉菩薩說：『世尊！如果從這個意義上來說，為什麼斯陀含（Sakrdagamin，一來者）、阿那含（Anagamin，不還者）、阿羅漢（Arhat，應供）不能被稱為須陀洹呢？』 『善男子！從須陀洹乃至諸佛，也可以被稱為須陀洹。如果斯陀含乃至諸佛沒有須陀洹的身份，又怎麼能被稱為斯陀含乃至佛呢？一切眾生的名稱有兩種：一是舊有的，二是新來的。凡夫的時候有世俗的名字，既然得道之後就另外建立一個名字，叫做須陀洹。因為先得到這個果位，所以稱為須陀洹。因為后得到果位，所以稱為斯陀含。這個人既可以稱為須陀洹，也可以稱為斯陀含，乃至佛也是如此。善男子！流有兩種：一是解脫，二是涅槃。』
【English Translation】 English version: Because it is difficult to recognize, it is called 'heavy'. These three fetters are difficult to break, can be the cause of all afflictions, and are the enemies of the three antidotes: morality, concentration, and wisdom. Good man! Some beings, hearing that a Srota-apanna (stream-enterer) can break such immeasurable afflictions, become discouraged and say, 'How can beings break such immeasurable afflictions?' Therefore, the Tathagata expediently speaks of these three antidotes. As you asked, why is a Srota-apanna person likened to observing the four directions? Good man! A Srota-apanna person, observing the Four Noble Truths (catvari-arya-satyani), attains four things: first, abiding in the firm path; second, being able to observe universally; third, being able to see truthfully; and fourth, being able to destroy great enemies. The firm path refers to the five faculties (panca-indriyani) possessed by a Srota-apanna, which cannot be moved by anything, hence it is called abiding in the firm path. Being able to observe universally means being able to rebuke all internal and external afflictions. Seeing truthfully refers to forbearance and wisdom. Destroying great enemies refers to the four inversions. As you asked, why is it called Srota-apanna? Good man! 'Srota' means without outflows, and 'apanna' means practicing. Practicing without outflows is called Srota-apanna. Good man! Furthermore, 'srota' means stream, and there are two kinds of streams: one is flowing with the stream, and the other is flowing against the stream. Because it is flowing against the stream, it is called Srota-apanna. Kasyapa Bodhisattva said, 'World Honored One! If this is the meaning, why are Sakrdagamin (once-returner), Anagamin (non-returner), and Arhat (worthy one) not called Srota-apanna?' 'Good man! From Srota-apanna to all Buddhas, they can also be called Srota-apanna. If Sakrdagamin to all Buddhas do not have the identity of Srota-apanna, how can they be called Sakrdagamin to Buddha? There are two kinds of names for all beings: one is old, and the other is new. When they are ordinary beings, they have worldly names. After attaining the path, they establish another name, called Srota-apanna. Because they attain this fruit first, they are called Srota-apanna. Because they attain the fruit later, they are called Sakrdagamin. This person can be called both Srota-apanna and Sakrdagamin, and so on up to the Buddha. Good man! There are two kinds of streams: one is liberation, and the other is Nirvana.'
一切聖人皆有是二，亦可得名須陀洹，亦名斯陀含，乃至佛亦復如是。善男子！須陀洹者亦名菩薩。何以故？菩薩者即是盡智及無生智。須陀洹人亦復求索如是二智，是故當知須陀洹人得名菩薩。須陀洹人亦得名覺。何以故？正覺見道，斷煩惱故、正覺因果故、正覺共道及不共道故，斯陀含乃至阿羅漢亦復如是。善男子！是須陀洹凡有二種：一者利根、二者鈍根。鈍根之人，人天七返，是鈍根人，復有五種，或有六、五、四、三、二種。利根之人，現在獲得須陀洹果至阿羅漢果。善男子！如汝所問，何因緣故須陀洹人喻以䱜魚？善男子！䱜魚有四事：一者骨細故輕、二者有翅故輕、三者樂見光明、四者銜物堅持。須陀洹人亦有四事，言骨細者喻煩惱微，言有翅者喻奢摩他、毗婆舍那，樂見光明喻于見道，銜物堅持喻聞如來說無常、苦、無我、不凈、堅持不捨。猶如魔王化作佛像，首羅長者見已心驚。魔見長者其心動已，即語長者：『我先所說四真諦者，是說不真。今當爲汝更說五諦、六陰、十三入、十九界。』長者聞已，尋觀法相，都無此理，是故堅持，其心不動。」
迦葉菩薩白佛言：「世尊！是須陀洹先得道故，名須陀洹。以初果故，名須陀洹。若先得道名須陀洹者，得苦法忍時，何故不得名須陀洹，乃名
【現代漢語翻譯】 現代漢語譯本：一切聖人都有這兩種特質，因此可以被稱為須陀洹（Srotapanna，入流果），也可以被稱為斯陀含（Sakrdagamin，一來果），乃至佛也是如此。善男子！須陀洹也可以被稱為菩薩（Bodhisattva，覺有情）。為什麼呢？因為菩薩的本質就是盡智（ksaya-jnana，知障盡之智）和無生智（anutpada-jnana，知無生之智）。須陀洹之人也同樣追求這兩種智慧，所以應當知道須陀洹之人可以被稱為菩薩。須陀洹之人也可以被稱為覺者。為什麼呢？因為他們正確地覺悟了道，斷除了煩惱，正確地覺悟了因果，正確地覺悟了共道和不共道。斯陀含乃至阿羅漢（Arhat，無學）也是如此。善男子！須陀洹大致分為兩種：一種是利根，一種是鈍根。鈍根之人，需要在人天之間往返七次，這是鈍根之人。鈍根之人又分為五種，或者六次、五次、四次、三次、兩次。利根之人，當下就能獲得須陀洹果，乃至阿羅漢果。善男子！正如你所問，為什麼須陀洹之人被比作䱜魚呢？善男子！䱜魚有四種特質：一是骨頭細而輕，二是有翅膀所以輕盈，三是喜歡見到光明，四是銜住東西能堅持不放。須陀洹之人也有四種特質，說骨頭細，比喻煩惱微薄；說有翅膀，比喻奢摩他（samatha，止）和毗婆舍那（vipasyana，觀）；喜歡見到光明，比喻見到真理之道；銜住東西堅持不放，比喻聽聞如來說無常、苦、無我、不凈的教誨，能堅持不捨。就像魔王化作佛像，首羅長者見到後心生驚恐。魔王見長者心已動搖，就對長者說：『我先前所說的四聖諦是不真實的。現在我將為你說五諦、六陰、十三入、十九界。』長者聽后，仔細觀察法的真相，發現根本沒有這樣的道理，所以堅持自己的信念，內心不動搖。」 迦葉菩薩對佛說：「世尊！須陀洹因為先得道，所以被稱為須陀洹。因為是初果，所以被稱為須陀洹。如果因為先得道而被稱為須陀洹，那麼在獲得苦法忍（duhkha-dharma-ksanti，對苦諦的忍可）時，為什麼不能被稱為須陀洹，而被稱為...
【English Translation】 English version: All sages possess these two qualities, and thus can be called Srotapanna (stream-enterer), also known as Sakrdagamin (once-returner), and even the Buddha is like this. Good man! A Srotapanna can also be called a Bodhisattva. Why is that? Because the essence of a Bodhisattva is kshaya-jnana (knowledge of the exhaustion of defilements) and anutpada-jnana (knowledge of non-arising). A Srotapanna also seeks these two kinds of wisdom, therefore it should be known that a Srotapanna can be called a Bodhisattva. A Srotapanna can also be called an awakened one. Why is that? Because they have correctly awakened to the path, have cut off afflictions, have correctly awakened to cause and effect, and have correctly awakened to the shared and unshared paths. The Sakrdagamin and even the Arhat are also like this. Good man! Srotapannas are generally of two kinds: one is of sharp faculties, and the other is of dull faculties. Those with dull faculties need to return seven times between the human and heavenly realms, these are the dull-facultied ones. The dull-facultied ones are further divided into five types, or six, five, four, three, or two times. Those with sharp faculties can immediately attain the fruit of Srotapanna, and even the fruit of Arhat. Good man! As you asked, why is a Srotapanna compared to a '䱜' fish? Good man! The '䱜' fish has four characteristics: first, its bones are thin and light; second, it has wings, so it is light; third, it likes to see light; and fourth, it can hold onto things firmly. A Srotapanna also has four characteristics: saying that the bones are thin is a metaphor for the thinness of afflictions; saying that it has wings is a metaphor for samatha (calm abiding) and vipasyana (insight); liking to see light is a metaphor for seeing the path of truth; and holding onto things firmly is a metaphor for hearing the Tathagata's teachings on impermanence, suffering, non-self, and impurity, and holding onto them without letting go. Just like when Mara transformed into a Buddha image, the elder Sura was frightened upon seeing it. Mara, seeing that the elder's mind had been shaken, said to the elder: 'The Four Noble Truths that I spoke of before are not true. Now I will tell you about the five truths, the six aggregates, the thirteen entrances, and the nineteen realms.' After hearing this, the elder carefully observed the true nature of the Dharma and found that there was no such principle, so he held onto his beliefs and his mind did not waver. Kasyapa Bodhisattva said to the Buddha: 'World Honored One! A Srotapanna is called a Srotapanna because they have attained the path first. They are called a Srotapanna because it is the first fruit. If they are called a Srotapanna because they have attained the path first, then when they attain the duhkha-dharma-ksanti (acceptance of the truth of suffering), why are they not called a Srotapanna, but called...'
為向？若以初果名須陀洹，外道之人先斷煩惱至無所有處，修無漏道得阿那含果，何故不名為須陀洹？」
「善男子！以初果故名須陀洹。如汝所問，外道之人先斷煩惱至無所有處，修無漏道得阿那含，何故不名須陀洹者？善男子！以初果故，名須陀洹，是人爾時具足八智及十六行。」
迦葉言：「世尊！得阿那含亦復如是，亦得八智、具十六行，何故不得名須陀洹？」
「善男子！有漏十六行有二種：一者共、二者不共。無漏十六行亦有二種：一者向果、二者得果。八智亦二：一者向果、二者得果。須陀洹人舍共十六行、得不共十六行，舍向果八智、得得果八智。阿那含人即不如是，是故初果名須陀洹。
「善男子！須陀洹人緣於四諦，阿那含人唯緣一諦，是故初果名須陀洹。以是因緣喻以䱜魚，遍觀已行。行者即是斯陀含人，繫心修道，為斷貪慾、瞋癡、憍慢，如彼䱜魚，遍觀方已，為食故行，行已覆住；喻阿那含得食已住。是阿那含凡有二種：一者現在得阿那含，進修即得阿羅漢果；二者貪著色界無色界中寂靜三昧，是人不受欲界身故名阿那含。是阿那含復有五種：一者中般涅槃、二者受身般涅槃、三者行般涅槃、四者無行般涅槃、五者上流般涅槃。復有六種：五種如上，加現在般涅
【現代漢語翻譯】 現代漢語譯本：
「這是為什麼呢？如果初果的修行者被稱為須陀洹（Srotapanna，入流者），那麼外道之人先斷除煩惱，達到無所有處，修習無漏之道而證得阿那含果（Anagamin，不還者），為什麼不被稱為須陀洹呢？」 「善男子！因為是初果的緣故，所以稱為須陀洹。正如你所問，外道之人先斷除煩惱，達到無所有處，修習無漏之道而證得阿那含，為什麼不被稱為須陀洹呢？善男子！因為是初果的緣故，所以稱為須陀洹，這個人那時具足八智和十六行。」 迦葉說：「世尊！證得阿那含果的人也是如此，也得到八智，具足十六行，為什麼不能被稱為須陀洹呢？」 「善男子！有漏的十六行有兩種：一種是共通的，一種是不共通的。無漏的十六行也有兩種：一種是趨向果位的，一種是證得果位的。八智也有兩種：一種是趨向果位的，一種是證得果位的。須陀洹之人捨棄共通的十六行，得到不共通的十六行，捨棄趨向果位的八智，得到證得果位的八智。阿那含之人就不是這樣，所以初果稱為須陀洹。」 「善男子！須陀洹之人緣於四諦（catvari-arya-satyani，四聖諦），阿那含之人只緣於一諦，所以初果稱為須陀洹。以這個因緣比喻為䱜魚，普遍觀察后才行動。行動者就是斯陀含人（Sakrdagamin，一來者），繫心修道，爲了斷除貪慾、嗔恚、愚癡、驕慢，就像那䱜魚，普遍觀察之後，爲了覓食才行動，行動之後又停住；比喻阿那含證得果位后就停住。阿那含有二種：一種是現在證得阿那含，繼續修行就證得阿羅漢果（Arhat，應供）；另一種是貪著無中寂靜三昧（samadhi，三摩地），這個人不再受欲界之身，所以稱為阿那含。阿那含又有五種：一是中般涅槃（Antara-parinirvana，中般涅槃），二是受身般涅槃（Upapadya-parinirvana，生般涅槃），三是行般涅槃（Samkhara-parinirvana，有行般涅槃），四是無行般涅槃（Asamkhara-parinirvana，無行般涅槃），五是上流般涅槃（Urdhvasrotas-parinirvana，上流般涅槃）。又有六種：五種如上，加上現在般涅槃。」
【English Translation】 English version:
'Why is that? If the first fruit is called Srotapanna (stream-enterer), and those of other paths first sever afflictions to the state of nothingness, and cultivate the path of non-outflow to attain the Anagamin (non-returner) fruit, why are they not called Srotapanna?' 'Good man! Because of the first fruit, it is called Srotapanna. As you asked, those of other paths first sever afflictions to the state of nothingness, and cultivate the path of non-outflow to attain Anagamin, why are they not called Srotapanna? Good man! Because of the first fruit, it is called Srotapanna, and that person at that time possesses eight wisdoms and sixteen practices.' Kasyapa said, 'World Honored One! Those who attain Anagamin are also like this, they also attain eight wisdoms and possess sixteen practices, why are they not called Srotapanna?' 'Good man! The sixteen practices with outflows have two kinds: one is common, and the other is uncommon. The sixteen practices without outflows also have two kinds: one is towards the fruit, and the other is attaining the fruit. The eight wisdoms also have two kinds: one is towards the fruit, and the other is attaining the fruit. The Srotapanna person abandons the common sixteen practices and attains the uncommon sixteen practices, abandons the eight wisdoms towards the fruit and attains the eight wisdoms of attaining the fruit. The Anagamin person is not like this, therefore the first fruit is called Srotapanna.' 'Good man! The Srotapanna person is related to the Four Noble Truths (catvari-arya-satyani), while the Anagamin person is only related to one truth, therefore the first fruit is called Srotapanna. This is likened to a fish that observes everywhere before acting. The one who acts is the Sakrdagamin (once-returner), who focuses on cultivating the path, in order to sever greed, anger, ignorance, and arrogance, just like that fish, after observing everywhere, acts to seek food, and after acting, it stops; this is likened to the Anagamin who stops after attaining the fruit. There are two kinds of Anagamin: one is the Anagamin who attains it now, and by continuing to cultivate, attains the Arhat (worthy one) fruit; the other is attached to the peaceful samadhi (samadhi) in nothingness, and this person no longer receives a body in the desire realm, therefore they are called Anagamin. There are five kinds of Anagamin: one is Antara-parinirvana (intermediate parinirvana), two is Upapadya-parinirvana (reborn parinirvana), three is Samkhara-parinirvana (parinirvana with effort), four is Asamkhara-parinirvana (parinirvana without effort), and five is Urdhvasrotas-parinirvana (parinirvana of the upward stream). There are also six kinds: the five mentioned above, plus present parinirvana.'
槃。復有七種：六種如上，加無色界般涅槃。行般涅槃復有二種：或受二身、或受四身。若受二身是名利根，若受四身是名鈍根。復有二種：一者精進無自在定、二者懈怠有自在定。復有二種：一者具精進定、二者不具是二。善男子！欲色眾生有二種業，一者作業、二者受生業。中涅槃者，唯有作業，無受生業，是故於中而般涅槃。舍欲界身，未至色界，以利根故，于中涅槃，是中涅槃。阿那含人有四種心：一者非學非無學、二者學、三者無學、四者非學非無學入于涅槃。云何複名中般涅槃？善男子！是阿那含四種心中，二是涅槃，二非涅槃，是故名為中般涅槃。受身涅槃復有二種：一者作業、二者生業。是人舍欲界身，受色界身，精勤修道，盡其壽命，入于涅槃。」
迦葉菩薩言：「世尊！若言盡命入涅槃者，云何而言受身涅槃？」
佛言：「善男子！是人受身，然後乃斷三界煩惱，是故名為受身涅槃。善男子！行般涅槃者，常修行道、有為、三昧力故，能斷煩惱，入于涅槃，是名行般涅槃。無行般涅槃者，是人定知當得涅槃，是故懈怠，亦以有為、三昧力故，壽盡則得入于涅槃，是名無行般涅槃。上流般涅槃者，若有人得第四禪已，是人生於初禪愛心，以是因緣，退生初禪。是有二流：一煩惱流、二
【現代漢語翻譯】 現代漢語譯本 還有七種涅槃：六種和前面說的一樣，加上無行般涅槃。行般涅槃又有兩種：或者接受兩個身體，或者接受四個身體。如果接受兩個身體，這被稱為利根；如果接受四個身體，這被稱為鈍根。又有兩種：一種是精進但沒有自在的禪定，另一種是懈怠但有自在的禪定。又有兩種：一種是具備精進禪定，另一種是不具備這兩種。善男子！欲界眾生有兩種業，一種是作業，一種是受生業。中般涅槃的人，只有作業，沒有受生業，因此在中間就般涅槃了。他們捨棄欲界身體，還沒有到達色界，因為根器銳利，所以在中間涅槃，這就是中般涅槃。阿那含（Anāgāmin，不還果）的人有四種心：一種是非學非無學，一種是學，一種是無學，一種是非學非無學進入涅槃。為什麼又叫中般涅槃呢？善男子！這阿那含的四種心中，兩種是涅槃，兩種不是涅槃，所以叫做中般涅槃。受身涅槃又有兩種：一種是作業，一種是生業。這些人捨棄欲界身體，接受色界身體，精勤修道，直到壽命終結，進入涅槃。 迦葉菩薩（Kāśyapa Bodhisattva）說：『世尊！如果說壽命終結才進入涅槃，為什麼又說受身涅槃呢？』 佛說：『善男子！這些人接受身體，然後才斷除三界煩惱，所以叫做受身涅槃。善男子！行般涅槃的人，常常修行道、有為、三昧（samādhi，禪定）的力量，能夠斷除煩惱，進入涅槃，這叫做行般涅槃。無行般涅槃的人，是確定知道自己將要得到涅槃，所以懈怠，也因為有為、三昧的力量，壽命終結就進入涅槃，這叫做無行般涅槃。上流般涅槃的人，如果有人得到第四禪后，這個人產生對初禪的愛心，因為這個原因，退回到初禪。這裡有兩種流：一種是煩惱流，一種是
【English Translation】 English version There are also seven types of Parinirvana: six are as mentioned above, plus non-practicing Parinirvana. Practicing Parinirvana has two types: either receiving two bodies or receiving four bodies. If receiving two bodies, it is called sharp faculties; if receiving four bodies, it is called dull faculties. There are also two types: one is diligent but without free samadhi, and the other is lazy but with free samadhi. There are also two types: one possesses diligent samadhi, and the other does not possess these two. Good man! Beings in the desire realm have two types of karma: one is action karma, and the other is rebirth karma. Those who attain intermediate Parinirvana only have action karma, not rebirth karma, therefore they attain Parinirvana in the middle. They abandon the body of the desire realm, not yet reaching the form realm, because of their sharp faculties, they attain Parinirvana in the middle, this is intermediate Parinirvana. An Anāgāmin (Non-Returner) has four types of minds: one is neither a learner nor a non-learner, one is a learner, one is a non-learner, and one is neither a learner nor a non-learner entering Parinirvana. Why is it also called intermediate Parinirvana? Good man! Among these four minds of the Anāgāmin, two are Parinirvana, and two are not Parinirvana, therefore it is called intermediate Parinirvana. Body-receiving Parinirvana also has two types: one is action karma, and the other is rebirth karma. These people abandon the body of the desire realm, receive the body of the form realm, diligently cultivate the path, until the end of their lifespan, and enter Parinirvana. Kāśyapa Bodhisattva said: 'World Honored One! If it is said that one enters Parinirvana at the end of their lifespan, why is it also said to be body-receiving Parinirvana?' The Buddha said: 'Good man! These people receive a body, and then they cut off the afflictions of the three realms, therefore it is called body-receiving Parinirvana. Good man! Those who practice Parinirvana constantly cultivate the path, through the power of active samadhi, they are able to cut off afflictions and enter Parinirvana, this is called practicing Parinirvana. Those who do not practice Parinirvana are certain that they will attain Parinirvana, therefore they are lazy, and also through the power of active samadhi, when their lifespan ends, they enter Parinirvana, this is called non-practicing Parinirvana. Those who ascend to Parinirvana, if someone has attained the fourth dhyana, this person generates love for the first dhyana, and because of this reason, they regress to the first dhyana. There are two flows here: one is the flow of afflictions, and the other is
者道流。以道流故，是人壽盡，生二禪愛，以愛因緣生於二禪。至第四禪亦復如是。是四禪中復有二種：一者入無色界、二者入五凈居。如是二人，一樂三昧、二樂智慧。樂智慧者，入五凈居；樂三昧者，入無色界。如是二人，一者修第四禪有五階差，二者不修。云何為五？下、中、上、上中、上上。修上上者，處無小天。修上中者，處善見天。修上品者，處善可見天。修中品者，處無熱天。修下品者，處少廣天。如是二人，一樂論議、二樂寂靜。樂寂靜者入無色界，樂論議者處五凈居。復有二種；一者修熏禪、二者不修熏禪。修熏禪者入五凈居，不修熏禪者生無色界。盡其壽命而般涅槃，是名上流般涅槃。若欲入于無色界者，即不能修四禪五差，若修四禪五差，則能呵責無色界定。」
迦葉菩薩白佛言：「世尊！中涅槃者則是利根，若利根者何不現在入涅槃耶？何故欲界有中涅槃，色界則無？」
佛言：「善男子！是人現在四大羸劣，不能修道。雖有比丘四大康健，無有房舍、飲食、衣服、臥具、醫藥，眾緣不具，是故不得現在涅槃。善男子！我昔一時在舍衛國阿那邠低精舍，有一比丘來至我所，作如是言：『世尊！我常修道，而不能得須陀洹果至阿羅漢果。』我時即告阿難言：『汝今當爲如是比丘具
【現代漢語翻譯】 現代漢語譯本：這些人被稱為『道流』。因為是『道流』的緣故，此人壽命終盡后，會因對二禪的愛執而生於二禪。到達第四禪的情況也同樣如此。這四禪中又分為兩種：一種是進入『無想』（無意識的境界），另一種是進入『五凈居』（色界天的五種天界）。這兩種人中，一種樂於三昧（禪定），另一種樂於智慧。樂於智慧的人，會進入五凈居；樂於三昧的人，會進入無想。這兩種人中，一種是修習第四禪並有五種階差，另一種則不修習。什麼是五種階差呢？即下品、中品、上品、上中品、上上品。修習上上品的人，會生於無小天；修習上中品的人，會生於善見天；修習上品的人，會生於善可見天；修習中品的人，會生於無熱天；修習下品的人，會生於少廣天。這兩種人中，一種樂於論議，另一種樂於寂靜。樂於寂靜的人會進入無想，樂於論議的人會生於五凈居。還有兩種情況：一種是修習熏禪，另一種是不修習熏禪。修習熏禪的人會進入五凈居，不修習熏禪的人會生於無想。他們壽命終盡時便般涅槃（完全的解脫），這被稱為『上流般涅槃』。如果想要進入無想，就不能修習四禪的五種階差；如果修習四禪的五種階差，就能呵責無想定（認為無想是錯誤的）。 迦葉菩薩問佛說：『世尊！中涅槃的人是利根之人，如果是利根之人，為什麼不現在就入涅槃呢？為什麼欲界有中涅槃，而無想天卻沒有呢？』 佛說：『善男子！這些人現在四大（地、水、火、風）衰弱，不能修道。即使有比丘四大康健，但沒有房舍、飲食、衣服、臥具、醫藥，各種因緣不具足，所以不能現在入涅槃。善男子！我過去在舍衛國阿那邠低精舍時，有一位比丘來到我這裡，這樣說道：『世尊！我經常修道，但不能證得須陀洹果（初果）乃至阿羅漢果（四果）。』我當時就告訴阿難說：『你現在應當為這位比丘準備好'
【English Translation】 English version: These are called 『stream-enterers』. Because they are 『stream-enterers』, when their lifespan ends, they are born in the second dhyana (meditative absorption) due to their attachment to the second dhyana. The same is true for reaching the fourth dhyana. Among these four dhyanas, there are two types: one enters 『non-perception』 (a state of unconsciousness), and the other enters the 『Five Pure Abodes』 (five heavens in the realm of form). Among these two types of people, one delights in samadhi (meditative concentration), and the other delights in wisdom. Those who delight in wisdom enter the Five Pure Abodes; those who delight in samadhi enter non-perception. Among these two types of people, one cultivates the fourth dhyana with five grades, and the other does not. What are the five grades? They are lower, middle, upper, upper-middle, and upper-upper. Those who cultivate the upper-upper grade are born in the Aviha heaven; those who cultivate the upper-middle grade are born in the Sudarshana heaven; those who cultivate the upper grade are born in the Sudrisha heaven; those who cultivate the middle grade are born in the Atapa heaven; and those who cultivate the lower grade are born in the Abhasvara heaven. Among these two types of people, one delights in discussion, and the other delights in tranquility. Those who delight in tranquility enter non-perception, and those who delight in discussion are born in the Five Pure Abodes. There are also two types: one cultivates the 『perfumed』 dhyana, and the other does not. Those who cultivate the 『perfumed』 dhyana enter the Five Pure Abodes, and those who do not cultivate the 『perfumed』 dhyana are born in non-perception. When their lifespan ends, they attain parinirvana (complete liberation), which is called 『upper-stream parinirvana』. If one wishes to enter non-perception, one cannot cultivate the five grades of the four dhyanas; if one cultivates the five grades of the four dhyanas, one can criticize the non-perception samadhi (considering non-perception to be wrong). Bodhisattva Kasyapa asked the Buddha, 『World Honored One! Those who attain intermediate nirvana are of sharp faculties. If they are of sharp faculties, why do they not enter nirvana now? Why is there intermediate nirvana in the desire realm, but not in the non-perception realm?』 The Buddha said, 『Good man! These people』s four great elements (earth, water, fire, and wind) are now weak, and they cannot cultivate the path. Even if there are monks whose four great elements are healthy, they lack dwellings, food, clothing, bedding, and medicine, and all the necessary conditions are not complete, so they cannot enter nirvana now. Good man! Once, when I was in the Anathapindika Monastery in Shravasti, a monk came to me and said, 『World Honored One! I constantly cultivate the path, but I cannot attain the Srotapanna fruit (first fruit) up to the Arhat fruit (fourth fruit).』 I then told Ananda, 『You should now prepare for this monk』
諸所須。』爾時阿難將是比丘至祇陀林，與好房舍。是時比丘語阿難言：『大德！唯愿為我莊嚴房舍、凈潔修治，七寶嚴麗，懸繒幡蓋。』阿難言：『世間貧者，乃名沙門，我當云何能辦是事？』是比丘言：『大德！若能為我作者，善哉，善哉！若不能者，我當還往至世尊所。』爾時阿難即往佛所，作如是言：『世尊！曏者比丘，從我求索種種莊嚴、七寶幡蓋，不審是事當云何耶？』我于爾時復告阿難：『汝今還去，隨比丘意，所須之物，為辦具之。』爾時阿難即還房中，為是比丘事事具辦。比丘得已，繫念修道，不久即得須陀洹果至阿羅漢果。善男子！無量眾生應入涅槃，以所乏故，妨亂其心，是故不得。善男子！復有眾生多喜教化，其心匆務，不能得定，是故不得現在涅槃。善男子！如汝所問，何因緣故，舍欲界身，有中涅槃，色界無者？善男子！是人觀于欲界煩惱因緣有二：一者內、二者外。而色界中無外因緣。欲界復有二種愛心：一者欲愛、二者色愛。觀是二愛至心呵責，既呵責已得入涅槃。是欲界中能得呵責諸粗煩惱，所謂慳、貪、瞋妒、無慚無愧，以是因緣，能得涅槃。又欲界道其性勇健。何以故？得四果故。是故欲界有中涅槃，色界中無。善男子！中涅槃者凡有三種，謂上、中、下。上者，捨身未離欲
【現代漢語翻譯】 現代漢語譯本：『（他）需要什麼。』當時，阿難把這位比丘帶到祇陀林（Jeta Grove），給了他好的房舍。這時，比丘對阿難說：『大德！我希望你為我裝飾房舍，打掃乾淨，用七寶裝飾，懸掛絲綢幡蓋。』阿難說：『世間的貧者，才被稱為沙門（Shramana，出家人），我怎麼能辦到這些事呢？』比丘說：『大德！如果能為我做，那就太好了！如果不能，我就要回到世尊那裡去了。』當時，阿難就去佛那裡，這樣說道：『世尊！剛才那個比丘，向我索要各種裝飾、七寶幡蓋，不知道這件事該怎麼辦？』我當時又告訴阿難：『你現在回去，隨比丘的心意，他需要的東西，都為他辦好。』當時，阿難就回到房中，為這位比丘事事辦妥。比丘得到這些后，專心修道，不久就證得須陀洹果（Srotapanna，預流果）直到阿羅漢果（Arhat，無學果）。善男子！無量眾生本應進入涅槃（Nirvana，寂滅），因為缺乏（資糧），妨礙了他們的心，所以不能（進入涅槃）。善男子！還有一些眾生喜歡教化他人，他們的心忙於事務，不能得定，所以不能得到現在的涅槃。善男子！正如你所問，是什麼因緣，捨棄欲界（Kama-dhatu，眾生有情慾的境界）的身體，有中陰涅槃（Antara-parinirvana，中陰身階段的涅槃），而沒有（中陰涅槃）呢？善男子！這個人觀察欲界的煩惱因緣有二：一是內在的，二是外在的。而中陰身沒有外在的因緣。欲界又有兩種愛心：一是欲愛（Kama-tanha，對感官享樂的渴求），二是色愛（Rupa-tanha，對物質形態的渴求）。觀察這兩種愛心，至心呵責，呵責之後就能進入涅槃。在欲界中，能夠呵責各種粗重的煩惱，比如慳吝、貪婪、嗔恨、嫉妒、無慚無愧，因為這些因緣，能夠得到涅槃。而且欲界的道，其性質勇猛剛健。為什麼呢？因為能證得四果（四種聖果）的緣故。所以欲界有中陰涅槃，而中陰身沒有。善男子！中陰涅槃有三種，即上、中、下。上等的，捨棄身體時還沒有離開慾望。 English version: 'What is needed.' At that time, Ananda took this Bhikshu (monk) to Jeta Grove, and gave him a good dwelling. Then the Bhikshu said to Ananda, 'Venerable Sir! I wish you would decorate the dwelling for me, clean it up, adorn it with seven treasures, and hang silk banners and canopies.' Ananda said, 'The poor in the world are called Shramanas (ascetics), how can I accomplish these things?' The Bhikshu said, 'Venerable Sir! If you can do it for me, that would be wonderful! If you cannot, I will return to the World Honored One.' At that time, Ananda went to the Buddha and said, 'World Honored One! The Bhikshu who came earlier asked me for various decorations, seven-treasure banners and canopies, I do not know what to do about this matter?' I then told Ananda, 'You go back now, follow the Bhikshu's wishes, and provide him with whatever he needs.' At that time, Ananda returned to the dwelling and provided everything for the Bhikshu. After receiving these things, the Bhikshu focused on cultivating the Way, and soon attained the Srotapanna (stream-enterer) fruit, and then the Arhat (worthy one) fruit. Good man! Countless beings should enter Nirvana (liberation), but because of lack (of resources), their minds are disturbed, and therefore they cannot (enter Nirvana). Good man! There are also beings who like to teach others, their minds are busy with affairs, and they cannot attain Samadhi (concentration), therefore they cannot attain present Nirvana. Good man! As you asked, what is the reason that, after abandoning the body of the Kama-dhatu (desire realm), there is Antara-parinirvana (intermediate Nirvana), and there is no (intermediate Nirvana)? Good man! This person observes that the causes of afflictions in the Kama-dhatu are two: one is internal, and the other is external. But the intermediate state has no external causes. The Kama-dhatu also has two kinds of love: one is Kama-tanha (desire for sensual pleasures), and the other is Rupa-tanha (desire for material forms). Observing these two kinds of love, one sincerely rebukes them, and after rebuking them, one can enter Nirvana. In the Kama-dhatu, one can rebuke all the gross afflictions, such as stinginess, greed, anger, jealousy, shamelessness, and lack of remorse. Because of these causes, one can attain Nirvana. Moreover, the path of the Kama-dhatu is courageous and vigorous. Why? Because one can attain the four fruits (four stages of enlightenment). Therefore, there is intermediate Nirvana in the Kama-dhatu, but not in the intermediate state. Good man! There are three kinds of intermediate Nirvana, namely, superior, middle, and inferior. The superior one, when abandoning the body, has not yet left desire.
【English Translation】 'What is needed.' At that time, Ananda took this Bhikshu to Jeta Grove, and gave him a good dwelling. Then the Bhikshu said to Ananda, 'Venerable Sir! I wish you would decorate the dwelling for me, clean it up, adorn it with seven treasures, and hang silk banners and canopies.' Ananda said, 'The poor in the world are called Shramanas, how can I accomplish these things?' The Bhikshu said, 'Venerable Sir! If you can do it for me, that would be wonderful! If you cannot, I will return to the World Honored One.' At that time, Ananda went to the Buddha and said, 'World Honored One! The Bhikshu who came earlier asked me for various decorations, seven-treasure banners and canopies, I do not know what to do about this matter?' I then told Ananda, 'You go back now, follow the Bhikshu's wishes, and provide him with whatever he needs.' At that time, Ananda returned to the dwelling and provided everything for the Bhikshu. After receiving these things, the Bhikshu focused on cultivating the Way, and soon attained the Srotapanna fruit, and then the Arhat fruit. Good man! Countless beings should enter Nirvana, but because of lack, their minds are disturbed, and therefore they cannot. Good man! There are also beings who like to teach others, their minds are busy with affairs, and they cannot attain Samadhi, therefore they cannot attain present Nirvana. Good man! As you asked, what is the reason that, after abandoning the body of the Kama-dhatu, there is Antara-parinirvana, and there is no? Good man! This person observes that the causes of afflictions in the Kama-dhatu are two: one is internal, and the other is external. But the intermediate state has no external causes. The Kama-dhatu also has two kinds of love: one is Kama-tanha, and the other is Rupa-tanha. Observing these two kinds of love, one sincerely rebukes them, and after rebuking them, one can enter Nirvana. In the Kama-dhatu, one can rebuke all the gross afflictions, such as stinginess, greed, anger, jealousy, shamelessness, and lack of remorse. Because of these causes, one can attain Nirvana. Moreover, the path of the Kama-dhatu is courageous and vigorous. Why? Because one can attain the four fruits. Therefore, there is intermediate Nirvana in the Kama-dhatu, but not in the intermediate state. Good man! There are three kinds of intermediate Nirvana, namely, superior, middle, and inferior. The superior one, when abandoning the body, has not yet left desire.
界便得涅槃。中者，始離欲界，未至色界便得涅槃。下者，離欲界已，至色界邊乃得涅槃。喻以䱜魚得食已住，是人亦爾。云何名住？處在色界及無色界，得受身故，是故名住。不受欲界人、天、地獄、畜生、餓鬼，是故名住。已斷無量諸煩惱結，余少在故，是故名住。復何因緣名之為住？終不造作共凡夫事，是故名住。自無所畏不令他畏，是故名住。遠離二愛慳貪瞋恚，是故名住。
「善男子！到彼岸者，喻阿羅漢、辟支佛、菩薩、佛，猶如神龜水陸俱行。何因緣故，喻之以龜？善藏五根故。阿羅漢乃至諸佛亦復如是，善覆五根，是故喻龜。言水陸者，水喻世間，陸喻出世。是諸聖等亦復如是，能觀一切惡煩惱故，到于彼岸，是故喻以水陸俱行。
「善男子！如恒河中七種眾生，雖有魚龜之名，不離於水。如是微妙大涅槃中，從一闡提上至諸佛雖有異名，然亦不離於佛性水。善男子！是七眾生，若善法、若不善法，若方便道、若解脫道、若次第道，若因、若果，悉是佛性，是名如來隨自意語。」
迦葉菩薩言：「世尊！若有因則有果，若無因則無果。涅槃名果，常故無因。若無因者云何名果？而是涅槃，亦名沙門，名沙門果。云何沙門？云何沙門果？」
「善男子！一切世間有七種果：一
【現代漢語翻譯】 現代漢語譯本：上等根性的人，一旦到達（此處原文缺失，推測為『欲界』）的邊緣，便能證得涅槃。中等根性的人，剛開始脫離欲界，還未到達（此處原文缺失，推測為『色界』）的邊緣，便能證得涅槃。下等根性的人，脫離欲界后，到達（此處原文缺失，推測為『無色界』）的邊緣才能證得涅槃。這好比䱜魚得到食物后就停留在那裡，這些人也是如此。為什麼稱為『住』呢？因為他們處在（此處原文缺失，推測為『色界』）和無（此處原文缺失，推測為『色界』），能夠接受身體，所以稱為『住』。他們不再受欲界的人、天、地獄、畜生、餓鬼之身，所以稱為『住』。他們已經斷除了無量的煩惱結，只剩下少許，所以稱為『住』。又是什麼原因稱為『住』呢？因為他們永遠不會做凡夫俗子所做的事情，所以稱為『住』。他們自己沒有恐懼，也不會讓別人感到恐懼，所以稱為『住』。他們遠離了兩種愛——慳貪和瞋恚，所以稱為『住』。 『善男子！到達彼岸的人，比如阿羅漢（斷盡煩惱，不再輪迴的聖者）、辟支佛（不需他人教導，自己開悟的聖者）、菩薩（發願救度眾生的覺悟者）、佛（圓滿覺悟者），就像神龜一樣既能在水裡也能在陸地上行走。為什麼用龜來比喻呢？因為龜善於隱藏自己的五根（眼、耳、鼻、舌、身）。阿羅漢乃至諸佛也是如此，善於守護自己的五根，所以用龜來比喻。所說的水和陸地，水比喻世間，陸地比喻出世。這些聖者也是如此，能夠觀察一切惡的煩惱，到達彼岸，所以用水陸都能行走來比喻。 『善男子！就像恒河中的七種眾生，雖然有魚和龜的名字，但都離不開水。同樣，在微妙的大涅槃中，從一闡提（斷絕一切善根的人）到諸佛，雖然有不同的名稱，但也都離不開佛性的水。善男子！這七種眾生，無論是善法還是不善法，無論是方便道還是解脫道，無論是次第道，無論是因還是果，都屬於佛性，這叫做如來隨自己的意願所說的話。』 迦葉菩薩問道：『世尊！如果有因就有果，如果沒有因就沒有果。涅槃是果，因為是常住的所以沒有因。如果沒有因，為什麼稱為果呢？而且涅槃也稱為沙門（修行者），稱為沙門果。什麼是沙門？什麼是沙門果？』 『善男子！世間一切有七種果：一
【English Translation】 English version: Those of superior faculties attain Nirvana at the very edge of (missing text, presumed to be 'the desire realm'). Those of middling faculties, having just begun to leave the desire realm, attain Nirvana before reaching the edge of (missing text, presumed to be 'the form realm'). Those of inferior faculties, having left the desire realm, attain Nirvana only upon reaching the edge of (missing text, presumed to be 'the formless realm'). This is like a '䱜' fish that stays put after getting food; these people are the same. Why is it called 'abiding'? Because they are in (missing text, presumed to be 'the form realm') and without (missing text, presumed to be 'the form realm'), able to receive a body, therefore it is called 'abiding'. They no longer receive the bodies of beings in the desire realm—humans, gods, hell beings, animals, or hungry ghosts—therefore it is called 'abiding'. They have already severed countless fetters of afflictions, with only a few remaining, therefore it is called 'abiding'. And for what reason is it called 'abiding'? Because they will never engage in the activities of ordinary people, therefore it is called 'abiding'. They are without fear themselves and do not cause fear in others, therefore it is called 'abiding'. They are far from the two loves—stinginess and anger—therefore it is called 'abiding'. 『Good man! Those who have reached the other shore, such as Arhats (saints who have extinguished all afflictions and are no longer in the cycle of rebirth), Pratyekabuddhas (saints who attain enlightenment on their own without a teacher), Bodhisattvas (enlightened beings who vow to save all sentient beings), and Buddhas (fully enlightened beings), are like divine turtles that can travel both on land and in water. Why is the turtle used as a metaphor? Because the turtle is good at concealing its five senses (eyes, ears, nose, tongue, and body). Arhats and even Buddhas are also like this, good at guarding their five senses, therefore the turtle is used as a metaphor. The water and land that are spoken of, water is a metaphor for the world, and land is a metaphor for transcending the world. These sages are also like this, able to observe all evil afflictions, and reach the other shore, therefore the ability to travel on both land and water is used as a metaphor.』 『Good man! Like the seven kinds of beings in the Ganges River, although they have the names of fish and turtles, they cannot be separated from the water. Similarly, in the subtle great Nirvana, from the Icchantikas (those who have severed all roots of goodness) up to the Buddhas, although there are different names, they also cannot be separated from the water of Buddha-nature. Good man! These seven kinds of beings, whether they are good dharmas or bad dharmas, whether they are expedient paths or paths of liberation, whether they are gradual paths, whether they are causes or effects, all belong to Buddha-nature, this is called the Tathagata speaking according to his own intention.』 Kasyapa Bodhisattva asked: 『World Honored One! If there is a cause, there is an effect; if there is no cause, there is no effect. Nirvana is an effect, and because it is permanent, it has no cause. If there is no cause, why is it called an effect? Moreover, Nirvana is also called a Sramana (practitioner), and called the fruit of a Sramana. What is a Sramana? What is the fruit of a Sramana?』 『Good man! In all the world, there are seven kinds of fruits: one
者方便果、二者報恩果、三者親近果、四者余殘果、五者平等果、六者果報果、七者遠離果。方便果者，如世間人秋多收谷，咸相謂言得方便果。方便果者，名業行果。如是果者有二種因：一者近因、二者遠因。近因者，所謂種子。遠因者，謂水、糞、人功。是名方便果。
「報恩果者，如世間人供養父母，父母咸言：『我今已得恩養之果。』子能報恩名之為果。如是果者因亦二種：一者近因、二者遠因。近因者，即是父母過去純善之業。遠因者，即是所生孝子。是名報恩果。
「親近果者，譬如有人親近善友，或得須陀洹果至阿羅漢果，是人唱言：『我今已得親近果報。』如是果者，因有二種：一者近因、二者遠因。近者信心，遠者善友。是名親近果。
「余殘果者，如因不殺得第三身，延年益壽，是名殘果。如是果者有二種因：一者近因、二者遠因。近者，即是身、口、意凈。遠者，即是延年益壽。是名殘果。
「平等果者，謂世界器。如是果者亦二種因：一者近因、二者遠因。近因者，所謂眾生修十善業。遠因者，所謂三災。是名平等果。
「果報果者，如人獲得清凈身已，修身、口、意清凈三業，是人便說：『我得報果。』如是果者因有二種：一者近因、二者遠因。近因者，
【現代漢語翻譯】 現代漢語譯本：第一是方便果，第二是報恩果，第三是親近果，第四是余殘果，第五是平等果，第六是果報果，第七是遠離果。方便果，就像世間的人秋收時節穀物豐收，都互相說得到了方便果。方便果，指的是業行之果。這樣的果有兩種因：一是近因，二是遠因。近因，指的是種子。遠因，指的是水、肥料、人工。這叫做方便果。 報恩果，就像世間的人供養父母，父母都說：『我現在得到了恩養的果報。』子女能夠報答恩情就叫做果。這樣的果也有兩種因：一是近因，二是遠因。近因，就是父母過去純善的業。遠因，就是所生的孝順子女。這叫做報恩果。 親近果，譬如有人親近善友，或者得到須陀洹果（Sotapanna，入流果）乃至阿羅漢果（Arhat，無學果），這個人就說：『我現在得到了親近的果報。』這樣的果有兩種因：一是近因，二是遠因。近因是信心，遠因是善友。這叫做親近果。 余殘果，比如因為不殺生而得到第三世的身體，延年益壽，這叫做殘果。這樣的果有兩種因：一是近因，二是遠因。近因，就是身、口、意清凈。遠因，就是延年益壽。這叫做殘果。 平等果，指的是世界器。這樣的果也有兩種因：一是近因，二是遠因。近因，指的是眾生修十善業。遠因，指的是三災。這叫做平等果。 果報果，比如有人獲得清凈的身體之後，修身、口、意清凈的三業，這個人就說：『我得到了報果。』這樣的果有兩種因：一是近因，二是遠因。近因，
【English Translation】 English version: The first is the fruit of expediency, the second is the fruit of repaying kindness, the third is the fruit of close association, the fourth is the remaining fruit, the fifth is the fruit of equality, the sixth is the fruit of karmic retribution, and the seventh is the fruit of detachment. The fruit of expediency is like people in the world who, during the autumn harvest, have abundant crops and say to each other that they have obtained the fruit of expediency. The fruit of expediency refers to the fruit of karmic actions. Such a fruit has two causes: one is the proximate cause, and the other is the remote cause. The proximate cause refers to the seed. The remote cause refers to water, fertilizer, and human labor. This is called the fruit of expediency. The fruit of repaying kindness is like people in the world who support their parents, and the parents say: 'I have now obtained the fruit of being cared for.' Children who can repay kindness are called a fruit. Such a fruit also has two causes: one is the proximate cause, and the other is the remote cause. The proximate cause is the parents' pure good karma in the past. The remote cause is the filial children who are born. This is called the fruit of repaying kindness. The fruit of close association is like someone who associates with good friends and attains the Sotapanna (stream-enterer) fruit or even the Arhat (worthy one) fruit. This person says: 'I have now obtained the fruit of close association.' Such a fruit has two causes: one is the proximate cause, and the other is the remote cause. The proximate cause is faith, and the remote cause is good friends. This is called the fruit of close association. The remaining fruit is like obtaining a third body due to not killing, and prolonging one's life. This is called the remaining fruit. Such a fruit has two causes: one is the proximate cause, and the other is the remote cause. The proximate cause is the purity of body, speech, and mind. The remote cause is the prolongation of life. This is called the remaining fruit. The fruit of equality refers to the world container. Such a fruit also has two causes: one is the proximate cause, and the other is the remote cause. The proximate cause refers to sentient beings cultivating the ten good karmas. The remote cause refers to the three calamities. This is called the fruit of equality. The fruit of karmic retribution is like someone who, having obtained a pure body, cultivates the three pure karmas of body, speech, and mind. This person then says: 'I have obtained the fruit of retribution.' Such a fruit has two causes: one is the proximate cause, and the other is the remote cause. The proximate cause,
所謂現在身、口、意凈。遠因者，所謂過去身、口、意凈。是名果報果。
「遠離果者，即是涅槃，離諸煩惱一切善業。是涅槃因復有二種：一者近因、二者遠因。近因者，即是三解脫門。遠因者，即無量世所修善法。
「善男子！如世間法，或說生因、或說了因；出世之法亦復如是，亦說生因、亦說了因。善男子！三解脫門、三十七品，能為一切煩惱作不生生因，亦為涅槃而作了因。善男子！遠離煩惱，則得了了見於涅槃，是故涅槃唯有了因，無有生因。
「善男子！如汝所問，云何沙門那？云何沙門果者？善男子！沙門那者即八正道，沙門果者從道畢竟永斷一切貪瞋癡等，是名沙門那、沙門果。」
迦葉菩薩言：「世尊！何因緣故，八正道者名沙門那？」
「善男子！世言沙門，名之為乏，那者名道，如是道者，斷一切乏，斷一切道。以是義故，名八正道為沙門那。從是道中，獲得果故，名沙門果。善男子！又沙門那者，如世間人有樂靜者，亦名沙門。如是道者，亦復如是，能令行者離身、口、意惡邪命等，得樂寂靜，是故名之為沙門那。善男子！如世下人，能作上人，是名沙門。如是道者亦復如是，能令下人作上人故，是故得名為沙門那。善男子！阿羅漢人修是道者，得沙門果
【現代漢語翻譯】 現代漢語譯本 所謂現在的身、口、意清凈，其遠因，就是過去的身、口、意清凈。這被稱為果報之果。
『遠離果』，即是涅槃（佛教的最高境界，指解脫生死輪迴的狀態），遠離一切煩惱和一切善業。涅槃的因又有兩種：一是近因，二是遠因。近因，就是三解脫門（空解脫門、無相解脫門、無愿解脫門）。遠因，就是無量世所修的善法。
『善男子！』如同世間法，有時說生因，有時說了因；出世之法也是如此，也說生因，也說了因。『善男子！』三解脫門、三十七品（三十七道品，佛教修行實踐的三十七個方面），能為一切煩惱作為不生的生因，也為涅槃作爲了因。『善男子！』遠離煩惱，就能了了地見到涅槃，所以涅槃只有了因，沒有生因。
『善男子！』如你所問，什麼是沙門那（梵語Śrāmaṇa的音譯，指出家修行者）？什麼是沙門果（沙門修行所證得的果位）？『善男子！』沙門那，就是八正道（正見、正思惟、正語、正業、正命、正精進、正念、正定）；沙門果，是從道徹底永遠斷除一切貪嗔癡等，這稱為沙門那、沙門果。
迦葉菩薩（佛陀的十大弟子之一）說：『世尊！是什麼因緣，八正道被稱為沙門那？』
『善男子！』世俗所說的沙門，意思是『乏』，那的意思是『道』，這樣的道，斷除一切『乏』，斷除一切『道』。因為這個意義，所以稱八正道為沙門那。從這個道中，獲得果，所以稱為沙門果。『善男子！』又沙門那，如同世間有人喜歡安靜，也稱為沙門。這樣的道也是如此，能使修行者遠離身、口、意惡和邪命等，得到安樂寂靜，所以稱為沙門那。『善男子！』如同世俗的下等人，能成為上等人，這稱為沙門。這樣的道也是如此，能使下等人成為上等人，所以得名為沙門那。『善男子！』阿羅漢（梵語Arhat的音譯，指斷盡煩惱，證得解脫的聖者）修習這個道，得到沙門果。
【English Translation】 English version The so-called purity of present body, speech, and mind, its remote cause is the purity of past body, speech, and mind. This is called the fruit of retribution.
'Separation from the fruit' is Nirvana (the highest state in Buddhism, referring to the state of liberation from the cycle of birth and death), which is the separation from all afflictions and all good deeds. The causes of Nirvana are of two kinds: one is the proximate cause, and the other is the remote cause. The proximate cause is the three doors of liberation (emptiness, signlessness, and wishlessness). The remote cause is the good deeds cultivated over countless lifetimes.
'Good man!' Just as in worldly laws, sometimes the cause of birth is spoken of, and sometimes the cause of cessation is spoken of; the laws of transcending the world are also like this, speaking of both the cause of birth and the cause of cessation. 'Good man!' The three doors of liberation and the thirty-seven factors of enlightenment (thirty-seven aspects of Buddhist practice) can serve as the cause of non-arising for all afflictions, and also as the cause of cessation for Nirvana. 'Good man!' By separating from afflictions, one can clearly see Nirvana, therefore Nirvana only has a cause of cessation, not a cause of birth.
'Good man!' As you asked, what is Śrāmaṇa (a Sanskrit term referring to a renunciate or ascetic)? What is the fruit of Śrāmaṇa? 'Good man!' Śrāmaṇa is the Noble Eightfold Path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration); the fruit of Śrāmaṇa is the complete and eternal severing of all greed, hatred, and delusion from the path, this is called Śrāmaṇa and the fruit of Śrāmaṇa.
Bodhisattva Kāśyapa (one of the ten great disciples of the Buddha) said: 'World Honored One! What is the reason that the Noble Eightfold Path is called Śrāmaṇa?'
'Good man!' The worldly term Śrāmaṇa means 'lacking,' and 'na' means 'path.' Such a path cuts off all 'lacking' and cuts off all 'paths.' Because of this meaning, the Noble Eightfold Path is called Śrāmaṇa. From this path, one obtains the fruit, therefore it is called the fruit of Śrāmaṇa. 'Good man!' Furthermore, Śrāmaṇa is like a person in the world who enjoys tranquility, who is also called Śrāmaṇa. This path is also like this, it can enable practitioners to separate from the evils of body, speech, and mind, and from wrong livelihood, and attain peaceful tranquility, therefore it is called Śrāmaṇa. 'Good man!' Just as a lower person in the world can become a higher person, this is called Śrāmaṇa. This path is also like this, it can enable a lower person to become a higher person, therefore it is named Śrāmaṇa. 'Good man!' An Arhat (a Sanskrit term referring to a perfected being who has attained liberation) who cultivates this path obtains the fruit of Śrāmaṇa.
，是故得名到于彼岸。阿羅漢果者即是無學、五分法身——戒、定、慧、解脫、解脫知見——因是五分得到彼岸，是故名為到于彼岸。到彼岸故而自說言：『我生已盡，梵行已立，所作已辦，更不受有。』善男子！是阿羅漢永斷三世生因緣故，是故自說，我生已盡。亦斷三界五陰果故，是故復言我生已盡。所修梵行已畢竟故，是故唱言梵行已立。又舍學道，亦名已立。如本所求，今日已得，是故唱言，所作已辦。修道得果，亦言已辦。獲得盡智、無生智故，唱言我生已盡，盡諸有結。以是義故，名阿羅漢得到彼岸。如阿羅漢，辟支佛亦復如是。菩薩及佛具足成就六波羅蜜，名到彼岸，是佛菩薩得阿耨多羅三藐三菩提已，名為具足六波羅蜜。何以故？得六波羅蜜果故，以得果故，名為具足。
「善男子！是七眾生不修身、不修戒、不修心、不修慧、不能修習如是四事，則能造作五逆重罪，能斷善根、犯四重禁、謗佛法僧，是故得名為常沉沒。善男子！是七人中，有能親近善知識者，至心聽受如來正法，內善思惟，如法而住，精勤修習身、戒、心、慧，是故得名渡生死河到于彼岸。若有說言一闡提人得阿耨多羅三藐三菩提者，是名染著；若言不得，是名虛妄。
「善男子！是七種人，或有一人具七，或有七人
【現代漢語翻譯】 現代漢語譯本：因此得名到達彼岸。阿羅漢果（Arahantaphala，指修行者證得的最高果位）即是無學（Asaiksa，指不再需要學習的修行者）、五分法身——戒（Sila，指道德行為）、定（Samadhi，指專注力）、慧（Prajna，指智慧）、解脫（Vimutti，指從束縛中解脫）、解脫知見（Vimuttinanadassana，指對解脫的認知和見解）——因為這五分而到達彼岸，所以稱為到達彼岸。到達彼岸的緣故，自己宣說：『我生已盡，梵行已立，所作已辦，更不受有。』善男子！這位阿羅漢永遠斷絕了三世（過去、現在、未來）的生因緣，所以自己說，我生已盡。也斷絕了三界（欲界、色界、無色界）五陰（色、受、想、行、識）的果報，所以又說我生已盡。所修的梵行已經究竟，所以宣稱梵行已立。又捨棄了學道，也稱為已立。如同原本所求，今天已經得到，所以宣稱，所作已辦。修道得到果報，也說已辦。獲得盡智（Ksayajnana，指對煩惱已盡的智慧）、無生智（Anutpadajnana，指對不再有生起的智慧）的緣故，宣稱我生已盡，斷盡了一切有結（Samyojana，指束縛眾生的煩惱）。因為這個意義，名為阿羅漢到達彼岸。如同阿羅漢，辟支佛（Pratyekabuddha，指獨自覺悟的修行者）也同樣如此。菩薩（Bodhisattva，指發願成佛的修行者）和佛（Buddha，指覺悟者）具足成就六波羅蜜（Paramita，指到達彼岸的六種修行方法），名為到達彼岸，是佛菩薩得到阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，指無上正等正覺）之後，名為具足六波羅蜜。為什麼呢？因為得到六波羅蜜的果報，因為得到果報，所以稱為具足。 善男子！這七種眾生不修身（Kaya，指身體的修行）、不修戒、不修心（Citta，指心的修行）、不修慧、不能修習如是四事，則能造作五逆重罪（Pancanantariya，指五種極重的罪行），能斷善根（Kusalamula，指善的根本），犯四重禁（Catuhparajika，指四種最重的戒律），誹謗佛法僧（Buddha-dharma-samgha，指佛教的三寶），所以得名為常沉沒。善男子！這七人中，有能親近善知識（Kalyanamitra，指引導修行的善友）的人，至心聽受如來正法（Tathagata-dharma，指如來所說的正法），內心善於思維，如法而住，精勤修習身、戒、心、慧，所以得名渡生死河到達彼岸。如果有人說一闡提（Icchantika，指斷絕善根的人）人能得到阿耨多羅三藐三菩提，這叫做染著（Raga，指執著）；如果說不能得到，這叫做虛妄（Mithya，指虛假不實）。 善男子！這七種人，或者有一個人具足七種，或者有七個人。
【English Translation】 English version: Therefore, it is named 'arriving at the other shore.' The fruit of an Arhat (Arahantaphala, the highest attainment of a practitioner) is the state of no-more-learning (Asaiksa, a practitioner who no longer needs to learn), the fivefold Dharma body—morality (Sila, ethical conduct), concentration (Samadhi, focused attention), wisdom (Prajna, insight), liberation (Vimutti, freedom from bondage), and the knowledge and vision of liberation (Vimuttinanadassana, the understanding and perception of liberation)—because of these five aspects, one reaches the other shore, hence it is called 'arriving at the other shore.' Having arrived at the other shore, one declares: 'My birth is exhausted, the holy life is established, what had to be done is done, there is no more becoming.' Good man! This Arhat has forever severed the causes of birth in the three times (past, present, and future), therefore, he says, 'My birth is exhausted.' He has also severed the results of the five aggregates (form, feeling, perception, mental formations, and consciousness) in the three realms (desire realm, form realm, and formless realm), therefore, he again says, 'My birth is exhausted.' The holy life he has cultivated is complete, therefore, he proclaims, 'The holy life is established.' Also, having abandoned the path of learning, it is also called 'established.' As was originally sought, today it has been attained, therefore, he proclaims, 'What had to be done is done.' Having attained the fruit of cultivation, it is also said, 'done.' Having attained the knowledge of the exhaustion of defilements (Ksayajnana, the wisdom of the end of afflictions) and the knowledge of non-arising (Anutpadajnana, the wisdom of no more arising), he proclaims, 'My birth is exhausted,' having exhausted all fetters (Samyojana, the bonds that bind beings to suffering). Because of this meaning, it is called an Arhat arriving at the other shore. Like an Arhat, a Pratyekabuddha (a solitary enlightened one) is also the same. Bodhisattvas (Bodhisattva, beings who aspire to Buddhahood) and Buddhas (Buddha, the enlightened one) who have fully accomplished the six perfections (Paramita, the six practices to reach the other shore) are called 'arriving at the other shore.' When Buddhas and Bodhisattvas attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), it is called the full accomplishment of the six perfections. Why? Because they have attained the fruit of the six perfections, and because they have attained the fruit, it is called 'full accomplishment.' Good man! These seven types of beings, if they do not cultivate the body (Kaya, physical practice), do not cultivate morality, do not cultivate the mind (Citta, mental practice), do not cultivate wisdom, and cannot cultivate these four aspects, then they can commit the five heinous crimes (Pancanantariya, the five gravest offenses), can sever their roots of goodness (Kusalamula, the foundation of virtue), violate the four major prohibitions (Catuhparajika, the four most serious precepts), and slander the Buddha, Dharma, and Sangha (Buddha-dharma-samgha, the three jewels of Buddhism), therefore, they are called 'always sinking.' Good man! Among these seven people, if there are those who can associate with a good spiritual friend (Kalyanamitra, a guide on the spiritual path), sincerely listen to the Tathagata's true Dharma (Tathagata-dharma, the teachings of the Buddha), contemplate well within, abide by the Dharma, and diligently cultivate the body, morality, mind, and wisdom, then they are called 'crossing the river of birth and death to reach the other shore.' If someone says that an Icchantika (Icchantika, a person who has severed their roots of goodness) can attain Anuttara-samyak-sambodhi, this is called attachment (Raga, clinging); if they say they cannot attain it, this is called falsehood (Mithya, untrue). Good man! These seven types of people, either one person possesses all seven, or there are seven people.
各一。善男子！若有心口異、想異，說言一闡提得阿耨多羅三藐三菩提者，當知是人謗佛法僧；若人心口異、想異，說言一闡提不得阿耨多羅三藐三菩提，是人亦名謗佛法僧。善男子！若有說言八聖道分，凡夫所得，是人亦名謗佛法僧；若有說言八聖道分，非凡夫得，是人亦名謗佛法僧。善男子！若有說言一切眾生定有佛性、定無佛性，是人亦名謗佛法僧。善男子！是故我于契經中說，有二種人謗佛法僧，一者不信瞋恚心故、二者雖信不解義故。善男子！若人信心，無有智慧，是人則能增長無明。若有智慧，無有信心，是人則能增長邪見。善男子！不信之人瞋恚心故，說言無有佛、法、僧寶。信者無慧，顛倒解義，令聞法者謗佛、法、僧。善男子！是故我說不信之人瞋恚心故、有信之人無智慧故，是人能謗佛法僧寶。善男子！若有說言一闡提等未生善法，便得阿耨多羅三藐三菩提，是人亦名謗佛法僧；若復有言一闡提人舍一闡提，于異身中得阿耨多羅三藐三菩提，是人亦名謗佛法僧。若復說言一闡提人能生善根，生善根已，相續不斷，得阿耨多羅三藐三菩提，故言一闡提得阿耨多羅三藐三菩提，當知是人不謗三寶。善男子！若有人言一切眾生定有佛性，常、樂、我、凈，不作不生煩惱因緣，故不可見，當知是人謗佛法
【現代漢語翻譯】 現代漢語譯本： 善男子！如果有人心口不一，想法不一致，卻說一闡提（斷絕善根的人）能夠獲得阿耨多羅三藐三菩提（無上正等正覺），應當知道這個人是在誹謗佛法僧；如果有人心口不一，想法不一致，卻說一闡提不能獲得阿耨多羅三藐三菩提，這個人也叫做誹謗佛法僧。 善男子！如果有人說八聖道分（八種通往解脫的修行方法），是凡夫所能獲得的，這個人也叫做誹謗佛法僧；如果有人說八聖道分不是凡夫所能獲得的，這個人也叫做誹謗佛法僧。 善男子！如果有人說一切眾生必定有佛性，或者必定沒有佛性，這個人也叫做誹謗佛法僧。 善男子！因此我在契經中說，有兩種人誹謗佛法僧，一種是因為不相信而生起嗔恚心，另一種是雖然相信但不理解佛法的含義。 善男子！如果有人有信心，卻沒有智慧，這個人就會增長無明（對真理的迷惑）。如果有人有智慧，卻沒有信心，這個人就會增長邪見（錯誤的見解）。 善男子！不相信的人因為嗔恚心，會說沒有佛、法、僧三寶。相信的人沒有智慧，會顛倒地理解佛法的含義，導致聽聞佛法的人誹謗佛、法、僧。 善男子！因此我說，不相信的人因為嗔恚心，有信心的人因為沒有智慧，這些人能夠誹謗佛法僧三寶。 善男子！如果有人說一闡提等沒有生起善法，就能獲得阿耨多羅三藐三菩提，這個人也叫做誹謗佛法僧；如果又有人說一闡提捨棄一闡提的身份，在另一個身體中獲得阿耨多羅三藐三菩提，這個人也叫做誹謗佛法僧。 如果又有人說一闡提人能夠生起善根，生起善根后，相續不斷，獲得阿耨多羅三藐三菩提，所以說一闡提能夠獲得阿耨多羅三藐三菩提，應當知道這個人不是在誹謗三寶。 善男子！如果有人說一切眾生必定有佛性，具有常、樂、我、凈的特性，不產生煩惱的因緣，所以不可見，應當知道這個人是在誹謗佛法。
【English Translation】 English version: Good man! If someone's mind and mouth differ, and their thoughts are inconsistent, yet they say that an icchantika (one who has severed their roots of goodness) can attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), know that this person is slandering the Buddha, Dharma, and Sangha. If someone's mind and mouth differ, and their thoughts are inconsistent, yet they say that an icchantika cannot attain Anuttara-samyak-sambodhi, this person is also called a slanderer of the Buddha, Dharma, and Sangha. Good man! If someone says that the Eightfold Noble Path (eight practices leading to liberation) can be attained by ordinary people, this person is also called a slanderer of the Buddha, Dharma, and Sangha. If someone says that the Eightfold Noble Path cannot be attained by ordinary people, this person is also called a slanderer of the Buddha, Dharma, and Sangha. Good man! If someone says that all sentient beings definitely have Buddha-nature, or definitely do not have Buddha-nature, this person is also called a slanderer of the Buddha, Dharma, and Sangha. Good man! Therefore, in the sutras, I say that there are two types of people who slander the Buddha, Dharma, and Sangha: one is due to disbelief and anger, and the other is due to belief but not understanding the meaning. Good man! If someone has faith but no wisdom, this person will increase ignorance (delusion about the truth). If someone has wisdom but no faith, this person will increase wrong views (incorrect understanding). Good man! Those who do not believe, due to anger, will say that there are no Buddha, Dharma, and Sangha treasures. Those who believe but lack wisdom will interpret the meaning of the Dharma in a distorted way, causing those who hear the Dharma to slander the Buddha, Dharma, and Sangha. Good man! Therefore, I say that those who do not believe due to anger, and those who have faith but lack wisdom, these people can slander the Buddha, Dharma, and Sangha treasures. Good man! If someone says that an icchantika, etc., without generating good dharmas, can attain Anuttara-samyak-sambodhi, this person is also called a slanderer of the Buddha, Dharma, and Sangha. If someone says that an icchantika abandons their icchantika status and attains Anuttara-samyak-sambodhi in another body, this person is also called a slanderer of the Buddha, Dharma, and Sangha. If someone says that an icchantika can generate good roots, and after generating good roots, they continue without interruption and attain Anuttara-samyak-sambodhi, thus saying that an icchantika can attain Anuttara-samyak-sambodhi, know that this person is not slandering the Three Jewels. Good man! If someone says that all sentient beings definitely have Buddha-nature, which is characterized by permanence, bliss, self, and purity, and does not produce the causes of afflictions, therefore it is invisible, know that this person is slandering the Buddha, Dharma.
僧；若有說言一切眾生都無佛性，猶如兔角，從方便生，本無今有，已有還無，當知是人謗佛法僧；若有說言眾生佛性，非有如虛空，非無如兔角。何以故？虛空常故、兔角無故，是故得言亦有亦無。有故破兔角，無故破虛空，如是說者不謗三寶。
「善男子！夫佛性者，不名一法、不名十法、不名百法、不名千法、不名萬法，未得阿耨多羅三藐三菩提時，一切善、不善、無記，盡名佛性。如來或時因中說果，果中說因，是名如來隨自意語。隨意語故名為如來，隨意語故名阿羅呵，隨意語故名三藐三佛陀。」◎
大般涅槃經卷第三十六 大正藏第 12 冊 No. 0374 大般涅槃經
大般涅槃經卷第三十七
北涼天竺三藏曇無讖譯迦葉菩薩品第十二之五
◎迦葉菩薩言：「世尊！如佛所說，眾生佛性猶如虛空，云何名為如虛空耶？」
「善男子！虛空之性，非過去、非未來、非現在，佛性亦爾。善男子！虛空非過去。何以故？無現在故。法若現在，可說過去，以無現在故，無過去亦無現在。何以故？無未來故。法若未來，可說現在，以無未來故，無現在亦無未來。何以故？無現在過去故。若有現在過去，則有未來，以無現在過去故，則無未來。以是義故，虛空之性非
【現代漢語翻譯】 現代漢語譯本：僧人問道：『如果有人說一切眾生都沒有佛性，就像兔角一樣，是從方便法門中產生的，本來沒有現在才有，有了還會消失，應當知道這個人是在誹謗佛、法、僧三寶。如果有人說眾生的佛性，不是像虛空一樣存在，也不是像兔角一樣不存在。為什麼呢？因為虛空是永恒存在的，而兔角是根本不存在的，所以可以說佛性既存在又不存在。說存在是爲了破除兔角的不存在，說不存在是爲了破除虛空的永恒存在，這樣說的人就不會誹謗三寶。』 『善男子！所謂的佛性，不能用一種法來定義，也不能用十種法、百種法、千種法、萬種法來定義。在還沒有證得阿耨多羅三藐三菩提（無上正等正覺）的時候，一切善、不善、無記（非善非惡）的行為，都可以稱為佛性。如來有時在因位上說果位，有時在果位上說因位，這叫做如來隨自己的意願而說。因為隨自己的意願而說，所以稱為如來（Tathagata），因為隨自己的意願而說，所以稱為阿羅呵（Arhat），因為隨自己的意願而說，所以稱為三藐三佛陀（Samyaksambuddha）。』 《大般涅槃經》卷第三十六 《大正藏》第12冊 No. 0374 《大般涅槃經》 《大般涅槃經》卷第三十七 北涼天竺三藏曇無讖譯《迦葉菩薩品》第十二之五 迦葉菩薩問道：『世尊！正如佛所說，眾生的佛性就像虛空一樣，為什麼說像虛空呢？』 『善男子！虛空的性質，不是過去、不是未來、也不是現在，佛性也是這樣。善男子！虛空不是過去。為什麼呢？因為沒有現在。如果法有現在，就可以說過去，因為沒有現在，所以沒有過去，也沒有現在。為什麼呢？因為沒有未來。如果法有未來，就可以說現在，因為沒有未來，所以沒有現在，也沒有未來。為什麼呢？因為沒有現在過去。如果有現在過去，就會有未來，因為沒有現在過去，所以就沒有未來。因為這個道理，虛空的性質不是過去、
【English Translation】 English version: A monk asked: 『If someone says that all sentient beings have no Buddha-nature, like a rabbit's horn, which arises from expedient means, originally non-existent but now exists, and will cease to exist again, know that this person is slandering the Buddha, Dharma, and Sangha. If someone says that the Buddha-nature of sentient beings is neither existent like space, nor non-existent like a rabbit's horn. Why? Because space is eternal, and a rabbit's horn is non-existent. Therefore, it can be said that Buddha-nature both exists and does not exist. Saying it exists is to refute the non-existence of a rabbit's horn, and saying it does not exist is to refute the eternal existence of space. One who speaks in this way does not slander the Three Jewels.』 『Good man! The so-called Buddha-nature cannot be defined by one dharma, nor by ten dharmas, nor by a hundred dharmas, nor by a thousand dharmas, nor by ten thousand dharmas. Before attaining Anuttara-samyak-sambodhi (unexcelled complete enlightenment), all good, non-good, and neutral (neither good nor bad) actions are called Buddha-nature. The Tathagata sometimes speaks of the result in the cause, and sometimes speaks of the cause in the result. This is called the Tathagata speaking according to his own intention. Because he speaks according to his own intention, he is called Tathagata, because he speaks according to his own intention, he is called Arhat, and because he speaks according to his own intention, he is called Samyaksambuddha.』 The Mahāparinirvāṇa Sūtra, Volume 36 Taisho Tripitaka Volume 12, No. 0374, The Mahāparinirvāṇa Sūtra The Mahāparinirvāṇa Sūtra, Volume 37 Translated by Dharmakṣema of the Northern Liang Dynasty, Chapter 12, Part 5, 『Kāśyapa Bodhisattva』 Kāśyapa Bodhisattva asked: 『World Honored One! As the Buddha said, the Buddha-nature of sentient beings is like space, why is it said to be like space?』 『Good man! The nature of space is not past, not future, and not present, and so is Buddha-nature. Good man! Space is not past. Why? Because there is no present. If a dharma has a present, then the past can be spoken of. Because there is no present, there is no past, and there is no present. Why? Because there is no future. If a dharma has a future, then the present can be spoken of. Because there is no future, there is no present, and there is no future. Why? Because there is no present past. If there were a present past, there would be a future. Because there is no present past, there is no future. For this reason, the nature of space is not past,
三世攝。善男子！以虛空無故，無有三世，不以有故無三世也。如虛空花，非是有故，無有三世。虛空亦爾，非是有故，無有三世。善男子！無物者，即是虛空，佛性亦爾。善男子！虛空無故，非三世攝；佛性常故，非三世攝。善男子！如來已得阿耨多羅三藐三菩提，所有佛性、一切佛法，常無變易。以是義故，無有三世，猶如虛空。善男子！虛空無故，非內、非外；佛性常故，非內、非外；故說佛性猶如虛空。善男子！如世間中無掛礙處，名為虛空。如來得阿耨多羅三藐三菩提，已於一切佛法無有掛礙，故言佛性猶如虛空。以是因緣，我說佛性猶如虛空。」
迦葉菩薩白佛言：「世尊！如來、佛性、涅槃，非三世攝，而名為有。虛空亦非三世所攝，何故不得名為有耶？」
佛言：「善男子！為非涅槃名為涅槃，為非如來名為如來，為非佛性名為佛性。云何名為非涅槃耶？所謂一切煩惱有為之法，為破如是有為煩惱，是名涅槃。非如來者，謂一闡提至辟支佛，為破如是一闡提等至辟支佛，是名如來。非佛性者，所謂一切墻壁、瓦石、無情之物，離如是等無情之物，是名佛性。善男子！一切世間，無非虛空對於虛空。」
迦葉菩薩白佛言：「世尊！世間亦無非四大對，而猶得名四大是有。虛空無對，
【現代漢語翻譯】 現代漢語譯本： 三世所攝。善男子！因為虛空沒有實體，所以沒有過去、現在、未來三世，不是因為有實體才沒有三世。如同虛空中的花，不是因為有實體，所以沒有三世。虛空也是這樣，不是因為有實體，所以沒有三世。善男子！沒有實體的，就是虛空，佛性也是這樣。善男子！因為虛空沒有實體，所以不被三世所攝；佛性是永恒的，所以不被三世所攝。善男子！如來已經證得阿耨多羅三藐三菩提（無上正等正覺），所有的佛性、一切佛法，都是永恒不變的。因為這個道理，所以沒有三世，就像虛空一樣。善男子！因為虛空沒有實體，所以不是在內，也不是在外；佛性是永恒的，所以不是在內，也不是在外；所以說佛性就像虛空。善男子！就像世間沒有障礙的地方，叫做虛空。如來證得阿耨多羅三藐三菩提，已經對一切佛法沒有障礙，所以說佛性就像虛空。因為這個因緣，我說佛性就像虛空。
迦葉菩薩問佛說：『世尊！如來、佛性、涅槃（寂滅），不被三世所攝，卻被稱為有。虛空也不被三世所攝，為什麼不能被稱為有呢？』
佛說：『善男子！不是涅槃才被稱為涅槃，不是如來才被稱為如來，不是佛性才被稱為佛性。為什麼說不是涅槃呢？所謂一切煩惱的有為法，爲了破除這樣的有為煩惱，才稱為涅槃。不是如來，是指一闡提（斷善根的人）到辟支佛（獨覺），爲了破除這樣的一闡提等直到辟支佛的境界，才稱為如來。不是佛性，是指一切墻壁、瓦石、無情之物，離開這些無情之物，才稱為佛性。善男子！一切世間，沒有不是虛空相對的。』
迦葉菩薩問佛說：『世尊！世間也沒有不是四大（地、水、火、風）相對的，卻仍然被稱為四大是有。虛空沒有相對，
【English Translation】 English version: The three periods of time are encompassed. Good man! Because emptiness has no substance, there are no three periods of time—past, present, and future. It is not because of having substance that there are no three periods of time. Like a flower in the sky, it is not because it has substance that there are no three periods of time. Emptiness is also like this; it is not because it has substance that there are no three periods of time. Good man! That which has no substance is emptiness, and the Buddha-nature is also like this. Good man! Because emptiness has no substance, it is not encompassed by the three periods of time; because the Buddha-nature is eternal, it is not encompassed by the three periods of time. Good man! The Tathagata (the thus-gone one) has already attained Anuttara-samyak-sambodhi (supreme perfect enlightenment), and all Buddha-nature and all Buddha-dharmas (teachings) are eternal and unchanging. Because of this principle, there are no three periods of time, just like emptiness. Good man! Because emptiness has no substance, it is neither inside nor outside; because the Buddha-nature is eternal, it is neither inside nor outside; therefore, it is said that the Buddha-nature is like emptiness. Good man! Just as in the world, a place without obstruction is called emptiness. The Tathagata, having attained Anuttara-samyak-sambodhi, has no obstruction to all Buddha-dharmas, therefore it is said that the Buddha-nature is like emptiness. Because of this cause and condition, I say that the Buddha-nature is like emptiness.
Bodhisattva Kasyapa said to the Buddha, 'World-Honored One! The Tathagata, Buddha-nature, and Nirvana (extinction of suffering) are not encompassed by the three periods of time, yet they are called existent. Emptiness is also not encompassed by the three periods of time, so why can it not be called existent?'
The Buddha said, 'Good man! It is not non-Nirvana that is called Nirvana, it is not non-Tathagata that is called Tathagata, and it is not non-Buddha-nature that is called Buddha-nature. Why is it called non-Nirvana? It is said that all the conditioned dharmas (phenomena) of afflictions, in order to break such conditioned afflictions, are called Nirvana. Non-Tathagata refers to those from icchantikas (those who have cut off their roots of goodness) to pratyekabuddhas (solitary realizers), and in order to break such states from icchantikas to pratyekabuddhas, it is called Tathagata. Non-Buddha-nature refers to all walls, tiles, stones, and inanimate objects, and by being apart from such inanimate objects, it is called Buddha-nature. Good man! In all the world, there is nothing that is not emptiness in relation to emptiness.'
Bodhisattva Kasyapa said to the Buddha, 'World-Honored One! In the world, there is also nothing that is not in relation to the four great elements (earth, water, fire, and wind), yet they are still called existent. Emptiness has no relation,
何故不得名之為有？」
佛言：「善男子！若言涅槃非三世攝，虛空亦爾者，是義不然。何以故？涅槃是有，可見可證，是色、足跡、章句，是有、是相、是緣、是歸依處，寂靜、光明、安隱、彼岸，是故得名非三世攝。虛空之性無如是法，是故名無。若有離於如是等法更有法者，應三世攝。虛空若同是有法者，不得非是三世所攝。善男子！如世人說，虛空名為無色、無對、不可睹見，若無色、無對、不可見者，即心數法。虛空若同心數法者，不得不是三世所攝，若三世攝即是四陰，是故離四陰已，無有虛空。
「複次善男子！諸外道言，夫虛空者即是光明，若是光明即是色法。虛空若爾是色法者，即是無常，是無常故，三世所攝。云何外道說非三世？若三世攝則非虛空，亦可說言虛空是常。善男子！復有人言，虛空者即是住處，若有住處即是色法。而一切處皆是無常三世所攝，虛空亦常非三世攝，若說處者知無虛空。復有說言，虛空者即是次第，若是次第即是數法，若是可數即三世攝，若三世攝云何言常？善男子！若復說言，夫虛空者不離三法：一者空、二者實、三者空實。若言空是，當知虛空是無常法。何以故？實處無故。若言實是，當知虛空亦是無常。何以故？空處無故。若空實是，當知虛空亦是
【現代漢語翻譯】 現代漢語譯本： 「為何不能稱之為『有』呢？」 佛說：「善男子！如果說涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）不屬於過去、現在、未來三世所包含，而虛空（space）也是如此，這種說法是不對的。為什麼呢？因為涅槃是『有』，是可見可證的，是色（rupa，物質現象）、足跡、章句（文字、教義），是『有』、是相（lakshana，特徵）、是緣（hetu，因緣）、是歸依處，是寂靜、光明、安穩、彼岸，所以說不屬於三世所包含。而虛空的性質沒有這些特性，所以稱為『無』。如果除了這些特性之外還有其他法，就應該屬於三世所包含。如果虛空和『有』的法相同，就不能說不屬於三世所包含。善男子！就像世人所說，虛空名為無色、無對（無障礙）、不可見，如果無色、無對、不可見，那就是心數法（citta-samprayukta-dharma，與心相應的心理現象）。如果虛空和心數法相同，就不能說不屬於三世所包含，如果屬於三世所包含，那就是四陰（skandha，構成個體存在的五種要素，這裡指色、受、想、行四種），所以離開了四陰，就沒有虛空。 「再者，善男子！那些外道說，虛空就是光明，如果是光明，那就是色法。如果虛空是色法，那就是無常，因為是無常，所以屬於三世所包含。外道怎麼能說不屬於三世呢？如果屬於三世，那就不是虛空，也可以說虛空是常。善男子！還有人說，虛空就是住處，如果有住處，那就是色法。而一切住處都是無常，屬於三世所包含，虛空是常，不屬於三世所包含，如果說住處，就知道沒有虛空。還有人說，虛空就是次第，如果是次第，那就是數法，如果是可數的，就屬於三世所包含，如果屬於三世所包含，怎麼能說是常呢？善男子！如果又有人說，虛空不離三種法：一是空，二是實，三是空實。如果說是空，應當知道虛空是無常法。為什麼呢？因為實處不存在。如果說是實，應當知道虛空也是無常。為什麼呢？因為空處不存在。如果說是空實，應當知道虛空也是
【English Translation】 English version: 「Why cannot it be called 『existent』?」 The Buddha said: 「Good man! If it is said that Nirvana (the Buddhist term for the state of liberation from the cycle of birth and death) is not included within the three periods of time—past, present, and future—and that space is also like that, this view is not correct. Why? Because Nirvana is 『existent,』 it is visible and can be realized, it is form (rupa, material phenomena), footprints, verses (words, teachings), it is 『existent,』 it is a characteristic (lakshana), it is a cause (hetu), it is a place of refuge, it is tranquility, light, peace, and the other shore, therefore it is said not to be included within the three periods of time. The nature of space does not have these characteristics, therefore it is called 『non-existent.』 If there is another dharma (phenomenon) apart from these characteristics, it should be included within the three periods of time. If space is the same as the dharma of 『existent,』 it cannot be said that it is not included within the three periods of time. Good man! Just as people say, space is called formless, without opposition (unobstructed), and invisible, if it is formless, without opposition, and invisible, then it is a mental phenomenon (citta-samprayukta-dharma, mental phenomena associated with the mind). If space is the same as mental phenomena, it cannot be said that it is not included within the three periods of time, and if it is included within the three periods of time, then it is the four aggregates (skandha, the five aggregates that constitute individual existence, here referring to form, feeling, perception, and mental formations), therefore, apart from the four aggregates, there is no space. 「Furthermore, good man! Those non-Buddhists say that space is light, and if it is light, then it is a form. If space is a form, then it is impermanent, and because it is impermanent, it is included within the three periods of time. How can non-Buddhists say that it is not included within the three periods of time? If it is included within the three periods of time, then it is not space, and it can also be said that space is permanent. Good man! There are also those who say that space is a dwelling place, and if there is a dwelling place, then it is a form. And all dwelling places are impermanent and included within the three periods of time, while space is permanent and not included within the three periods of time. If one speaks of a dwelling place, one knows that there is no space. There are also those who say that space is sequence, and if it is sequence, then it is a numerical phenomenon, and if it is countable, then it is included within the three periods of time, and if it is included within the three periods of time, how can it be said to be permanent? Good man! If someone says that space is not separate from three dharmas: one is emptiness, two is reality, and three is emptiness-reality. If it is said to be emptiness, it should be known that space is an impermanent dharma. Why? Because the place of reality does not exist. If it is said to be reality, it should be known that space is also impermanent. Why? Because the place of emptiness does not exist. If it is said to be emptiness-reality, it should be known that space is also
無常。何以故？二處無故。是故虛空名之為無。善男子！如說虛空是可作法，如說去樹去舍而作虛空、平作虛空、覆于虛空、上于虛空，畫虛空色，如大海水，是故虛空是可作法。一切作法皆是無常，猶如瓦瓶，虛空若爾，應是無常。
「善男子！世間人說，一切法中無掛礙處名虛空者。是無礙處於一切法所，為具足有？為分有耶？若具足有，當知余處則無虛空。若分有者，則是彼此可數之法，若是可數當知無常。善男子！若有人說虛空無礙與有併合，又復說言虛空在物如器中果，二俱不然。何以故？若言併合，則有三種：一異業合，如飛鳥集樹；二共業合，如兩羊相觸；三已合共合，如二雙指合在一處。若言異業共合，異則有二：一是物業、二虛空業。若空業合物，空則無常。若物業合空，物則不遍，如其不遍是亦無常。若言虛空是常，其性不動與動物合者，是義不然。何以故？虛空若常，物亦應常。物若無常，空亦無常。若言虛空亦常、無常，無有是處。若共業合，是義不然。何以故？虛空名遍。若與業合，業亦應遍，若是遍者應一切遍，若一切遍應一切合，不應說有合與不合。若言已合共合如二雙指合，是義不然。何以故？先無有合，後方合故。先無後有，是無常法，是故不得說言虛空已合共合。如世間
【現代漢語翻譯】 現代漢語譯本：無常。為什麼呢？因為虛空沒有兩個存在之處。所以，虛空被稱為『無』。善男子！如果說虛空是可以被創造的，就像說去掉樹木、房屋而創造虛空，或者把地面弄平創造虛空，或者用東西覆蓋虛空，或者在虛空之上，或者給虛空塗上顏色，就像大海的水一樣，那麼虛空就是可以被創造的。一切被創造的事物都是無常的，就像瓦瓶一樣，如果虛空也是這樣，那麼它也應該是無常的。 善男子！世間人說，在一切事物中沒有阻礙的地方叫做虛空。這個無礙之處在一切事物中，是完全存在呢？還是部分存在呢？如果完全存在，那麼應該知道其他地方就沒有虛空了。如果部分存在，那麼它就是可以被計算的事物，如果是可以被計算的，那麼應該知道它是無常的。善男子！如果有人說虛空無礙與有形之物併合，又說虛空在物體中就像容器中的果實，這兩種說法都不對。為什麼呢？如果說併合，那麼有三種情況：一是異業的結合，就像飛鳥停在樹上；二是共業的結合，就像兩隻羊互相碰撞；三是已經結合和共同結合，就像兩雙手指合在一起。如果說是異業的結合，那麼異業就有兩種：一是物質的業，二是虛空的業。如果虛空的業與物質結合，那麼虛空就是無常的。如果物質的業與虛空結合，那麼物質就不是普遍存在的，如果它不是普遍存在的，那麼它也是無常的。如果說虛空是常住的，它的性質是不動的，卻與會動的事物結合，這個道理是不對的。為什麼呢？如果虛空是常住的，那麼物體也應該是常住的。如果物體是無常的，那麼虛空也是無常的。如果說虛空既是常住的又是無常的，這是不可能的。如果是共業的結合，這個道理也是不對的。為什麼呢？虛空被稱為普遍存在。如果與業結合，那麼業也應該是普遍存在的，如果是普遍存在的，那麼應該一切都普遍存在，如果一切都普遍存在，那麼應該一切都結合在一起，不應該說有結合與不結合。如果說已經結合和共同結合就像兩雙手指合在一起，這個道理也是不對的。為什麼呢？因為先沒有結合，後來才結合。先沒有後有，這是無常的法則，所以不能說虛空已經結合和共同結合。就像世間...
【English Translation】 English version: Impermanence. Why is that? Because there are no two places for space to exist. Therefore, space is called 'non-being'. Good man! If it is said that space is something that can be created, like saying that space is created by removing trees and houses, or by leveling the ground, or by covering space, or above space, or by painting space with color, like the water of the great ocean, then space is something that can be created. All created things are impermanent, like a clay pot. If space is like that, then it should also be impermanent. Good man! People in the world say that the place without obstruction in all things is called space. Is this unobstructed place fully present in all things, or is it partially present? If it is fully present, then it should be known that there is no space in other places. If it is partially present, then it is something that can be counted. If it can be counted, then it should be known that it is impermanent. Good man! If someone says that unobstructed space is combined with tangible things, and also says that space is in objects like fruit in a container, both of these statements are incorrect. Why is that? If it is said to be combined, then there are three situations: one is the combination of different actions, like birds landing on a tree; two is the combination of shared actions, like two sheep bumping into each other; three is the combination of already combined and jointly combined, like two pairs of fingers joined together. If it is said to be a combination of different actions, then there are two kinds of different actions: one is the action of matter, and the other is the action of space. If the action of space combines with matter, then space is impermanent. If the action of matter combines with space, then matter is not universally present. If it is not universally present, then it is also impermanent. If it is said that space is permanent, and its nature is unmoving, yet it combines with moving things, this reasoning is incorrect. Why is that? If space is permanent, then objects should also be permanent. If objects are impermanent, then space is also impermanent. If it is said that space is both permanent and impermanent, this is not possible. If it is a combination of shared actions, this reasoning is also incorrect. Why is that? Space is called universally present. If it combines with action, then action should also be universally present. If it is universally present, then everything should be universally present. If everything is universally present, then everything should be combined together, and it should not be said that there is combination and non-combination. If it is said that already combined and jointly combined are like two pairs of fingers joined together, this reasoning is also incorrect. Why is that? Because there was no combination before, and then there was combination later. Having something after not having it before is the law of impermanence, so it cannot be said that space is already combined and jointly combined. Like the world...
法先無後有，是物無常。虛空若爾，亦應無常。若言虛空在物，如器中果，是義不然。何以故？如是虛空，先無器時，在何處住？若有住處，虛空則多。如其多者，云何言常、言一、言遍？若使虛空離空有住，有物亦應離虛空住，是故當知無有虛空。善男子！若有說言，指住之處名為虛空，當知虛空是無常法。何以故？指有四方，若有四方，當知虛空亦有四方。一切常法，都無方所，以有方故，虛空無常。若是無常，不離五陰，要離五陰，是無所有。
「善男子！有法若從因緣住者，當知是法名為無常。善男子！譬如一切眾生樹木因地而住，地無常故，因地之物次第無常。善男子！如地因水，水無常故，地亦無常。如水因風，風無常故，水亦無常。風依虛空，虛空無常故，風亦無常。若無常者，云何說言虛空是常、遍一切處？虛空無故，非是過去、未來、現在，亦如兔角是無物故，非是過去、未來、現在。是故我說佛性常故，非三世攝。虛空無故，非三世攝。善男子！我終不與世間共諍。何以故？世智說有，我亦說有，世智說無，我亦說無。」
迦葉菩薩言：「世尊！菩薩摩訶薩具足幾法不與世諍？不為世法之所玷汙？」
佛言：「善男子！菩薩摩訶薩具足十法，不與世諍，不為世法之所玷汙。何
【現代漢語翻譯】 現代漢語譯本： 『法』是先沒有而後有的，這說明事物是無常的。如果虛空也是這樣，那麼它也應該是無常的。如果說虛空存在於物體之中，就像容器中的果實一樣，這種說法是不對的。為什麼呢？因為如果這樣，在沒有容器的時候，虛空又住在哪裡呢？如果虛空有住處，那麼虛空就應該是多個。如果虛空是多個，又怎麼能說它是常、是一、是遍一切處呢？如果說虛空離開空而有住處，那麼物體也應該離開虛空而有住處，所以應當知道沒有所謂的虛空。善男子！如果有人說，指著某個地方說那是虛空，那麼應當知道虛空是無常的法。為什麼呢？因為指出的地方有四方，如果有四方，那麼虛空也應該有四方。一切常法，都沒有方位，因為有方位，所以虛空是無常的。如果虛空是無常的，它就不能離開五陰（色、受、想、行、識），如果一定要離開五陰，那就是什麼都沒有。 善男子！如果一個法是依靠因緣而存在的，那麼應當知道這個法是無常的。善男子！譬如一切眾生、樹木都依靠大地而存在，因為大地是無常的，所以依靠大地的東西也依次是無常的。善男子！譬如大地依靠水，因為水是無常的，所以大地也是無常的。譬如水依靠風，因為風是無常的，所以水也是無常的。風依靠虛空，因為虛空是無常的，所以風也是無常的。如果虛空是無常的，又怎麼能說虛空是常、是遍一切處呢？虛空是不存在的，所以它不是過去、未來、現在，就像兔角一樣，因為不存在，所以不是過去、未來、現在。因此我說佛性是常的，不被三世所包含。虛空不存在，所以不被三世所包含。善男子！我終究不與世俗之人爭論。為什麼呢？因為世俗的智慧說有，我也說有；世俗的智慧說無，我也說無。 迦葉菩薩（Kasyapa Bodhisattva）說：『世尊！菩薩摩訶薩（Bodhisattva Mahasattva）要具足多少法，才能不與世俗爭論，不被世俗之法所污染呢？』 佛說：『善男子！菩薩摩訶薩具足十法，不與世俗爭論，不被世俗之法所污染。』
【English Translation】 English version: 'Dharma' arises from non-existence to existence, indicating that things are impermanent. If space is like this, it should also be impermanent. If it is said that space exists within objects, like fruit in a container, this is not correct. Why? Because if so, where would space reside when there is no container? If space has a dwelling place, then there should be multiple spaces. If there are multiple spaces, how can it be said to be constant, one, and all-pervading? If space exists apart from emptiness, then objects should also exist apart from space. Therefore, it should be known that there is no such thing as space. Good man! If someone points to a place and calls it space, then it should be known that space is an impermanent dharma. Why? Because the place pointed to has four directions. If there are four directions, then space should also have four directions. All constant dharmas have no location. Because it has location, space is impermanent. If space is impermanent, it cannot be separate from the five skandhas (form, feeling, perception, mental formations, consciousness). If it must be separate from the five skandhas, then it is nothing at all. Good man! If a dharma exists due to causes and conditions, then it should be known that this dharma is impermanent. Good man! For example, all sentient beings and trees exist relying on the earth. Because the earth is impermanent, things that rely on the earth are also impermanent in succession. Good man! For example, the earth relies on water. Because water is impermanent, the earth is also impermanent. For example, water relies on wind. Because wind is impermanent, water is also impermanent. Wind relies on space. Because space is impermanent, wind is also impermanent. If space is impermanent, how can it be said that space is constant and all-pervading? Space does not exist, so it is not past, future, or present, just like a rabbit's horn, which does not exist, so it is not past, future, or present. Therefore, I say that Buddha-nature is constant and not included in the three times. Space does not exist, so it is not included in the three times. Good man! I ultimately do not argue with worldly people. Why? Because if worldly wisdom says there is, I also say there is; if worldly wisdom says there is not, I also say there is not. Kasyapa Bodhisattva said: 'World Honored One! How many dharmas must a Bodhisattva Mahasattva possess to not argue with the world and not be defiled by worldly dharmas?' The Buddha said: 'Good man! A Bodhisattva Mahasattva possesses ten dharmas to not argue with the world and not be defiled by worldly dharmas.'
等為十？一者信心、二者有戒、三者親近善友、四者內善思惟、五者具足精進、六者具足正念、七者具足智慧、八者具足正語、九者樂於正法、十者憐愍眾生。善男子！菩薩具足如是十法，不與世諍，不為世法之所玷汙，如優缽羅花。」
迦葉菩薩白佛言：「世尊！如佛所說，世智說有，我亦說有，世智說無，我亦說無。何等名為世智有無？」
佛言：「善男子！世智若說色是無常、苦、空、無我，乃至識亦如是。善男子！是名世間智者說有，我亦說有。善男子！世間智者說色無有常、樂、我、凈，受想行識亦復如是。善男子！是名世間智者說無，我亦說無。」
迦葉菩薩白佛言：「世尊！世間智者，即佛、菩薩、一切聖人，若諸聖人，色是無常、苦、空、無我，云何如來說佛色身常恒無變？世間智者所說無法，云何如來說言是有？如來世尊作如是說，云何復言不與世諍？不為世法之所玷汙？如來已離三種顛倒，所謂想倒、心倒、見倒，應說佛色實是無常，今乃說常，云何得名遠離顛倒，不與世諍？」
佛言：「善男子！凡夫之色從煩惱生，是故智說色是無常苦空無我。如來色者遠離煩惱，是故說是常恒無變。」◎
◎迦葉菩薩言：「世尊！云何為色從煩惱生？」
「善男子！
【現代漢語翻譯】 現代漢語譯本 什麼是十種？第一是信心，第二是持戒，第三是親近善友，第四是內心善於思考，第五是具備精進，第六是具備正念，第七是具備智慧，第八是具備正語，第九是樂於正法，第十是憐憫眾生。善男子！菩薩具備這十種法，不與世俗爭論，不被世俗的法所污染，就像優缽羅花（一種蓮花）一樣。
迦葉菩薩（佛陀的弟子）對佛說：『世尊！如您所說，世俗的智慧說有，我也說有；世俗的智慧說無，我也說無。什麼叫做世俗智慧的有和無呢？』
佛說：『善男子！世俗的智慧如果說色（物質現象）是無常、苦、空、無我，乃至識（精神現象）也是如此。善男子！這叫做世間智者說有，我也說有。善男子！世間智者如果說色沒有常、樂、我、凈，受、想、行、識也是如此。善男子！這叫做世間智者說無，我也說無。』
迦葉菩薩對佛說：『世尊！世間的智者，就是佛、菩薩、一切聖人，如果這些聖人說色是無常、苦、空、無我，為什麼如來（佛的稱號）卻說佛的色身是常恒不變的呢？世間智者所說沒有的，為什麼如來說是有呢？如來世尊這樣說，又怎麼能說不與世俗爭論？不被世俗的法所污染呢？如來已經遠離了三種顛倒，就是想倒、心倒、見倒，應該說佛的色身實際上是無常的，現在卻說常，怎麼能說是遠離顛倒，不與世俗爭論呢？』
佛說：『善男子！凡夫的色身是從煩惱產生的，所以智者說色是無常、苦、空、無我。如來的色身遠離了煩惱，所以說是常恒不變的。』
迦葉菩薩說：『世尊！什麼是色從煩惱產生呢？』
『善男子！』
【English Translation】 English version What are the ten? The first is faith, the second is having precepts, the third is associating with good friends, the fourth is internal good contemplation, the fifth is possessing diligence, the sixth is possessing right mindfulness, the seventh is possessing wisdom, the eighth is possessing right speech, the ninth is delighting in the right Dharma, and the tenth is compassion for all beings. Good man! A Bodhisattva who possesses these ten qualities does not contend with the world, nor is he defiled by worldly dharmas, like an Utpala flower (a type of lotus).
Bodhisattva Kasyapa (a disciple of the Buddha) said to the Buddha: 'World Honored One! As you have said, what worldly wisdom says exists, I also say exists; what worldly wisdom says does not exist, I also say does not exist. What is meant by the existence and non-existence of worldly wisdom?'
The Buddha said: 'Good man! If worldly wisdom says that form (material phenomena) is impermanent, suffering, empty, and without self, and even consciousness (mental phenomena) is the same. Good man! This is what worldly wise people say exists, and I also say exists. Good man! If worldly wise people say that form has no permanence, joy, self, or purity, and that sensation, perception, volition, and consciousness are also the same. Good man! This is what worldly wise people say does not exist, and I also say does not exist.'
Bodhisattva Kasyapa said to the Buddha: 'World Honored One! The worldly wise, that is, the Buddhas, Bodhisattvas, and all sages, if these sages say that form is impermanent, suffering, empty, and without self, why does the Tathagata (an epithet of the Buddha) say that the Buddha's form body is permanent and unchanging? What worldly wise people say does not exist, why does the Tathagata say exists? If the World Honored One says this, how can it be said that he does not contend with the world? How can he not be defiled by worldly dharmas? The Tathagata has already abandoned the three inversions, namely the inversion of thought, the inversion of mind, and the inversion of view. It should be said that the Buddha's form is actually impermanent, but now it is said to be permanent. How can this be called abandoning inversions and not contending with the world?'
The Buddha said: 'Good man! The form of ordinary beings arises from afflictions, therefore the wise say that form is impermanent, suffering, empty, and without self. The form of the Tathagata is free from afflictions, therefore it is said to be permanent and unchanging.'
Bodhisattva Kasyapa said: 'World Honored One! How does form arise from afflictions?'
'Good man!'
煩惱三種，所謂欲漏、有漏、無明漏。智者應當觀是三漏所有罪過。所以者何？知罪過已則能遠離。譬如醫師先診病脈，知病所在，然後授藥。善男子！如人將盲，至蕀林中，舍之而還。盲人於後甚難得出，設得出者，身體壞盡。世間凡夫亦復如是，不能知見三漏過患，則隨逐行。如其見者則能遠離，知罪過已雖受果報，果報輕微。善男子！有四種人：一作業時重受報時輕、二作業時輕受報時重、三作業時重受報俱重、四作業時輕受報俱輕。善男子！若人能觀煩惱罪過，是人作業受果俱輕。善男子！有智之人作如是念：『我應遠離如是等漏，又復不應作如是等鄙惡之事，何以故？我今未得脫于地獄、餓鬼、畜生、人天報故。我若修道，當因是力破壞諸苦。』是人觀已，貪慾、瞋恚、愚癡微弱。既見貪慾瞋癡輕已，其心歡喜，復作是念：『我今如是，皆由修道因緣力故，令我得離不善之法、親近善法，是故現在得見正道，應當勤加而修習之。』是人因是勤修道力，遠離無量諸惡煩惱，及離地獄、餓鬼、畜生、人天果報。是故我于契經中說，當觀一切有漏煩惱及有漏因。何以故？有智之人若但觀漏，不觀漏因，則不能斷諸煩惱也。何以故？智者觀漏從是因生，我今斷因，漏則不生。善男子！如彼醫師，先斷病因，病則不生
【現代漢語翻譯】 現代漢語譯本 有三種煩惱，即欲漏（對感官享樂的渴求）、有漏（對存在的執著）和無明漏（對真理的無知）。智者應當觀察這三種煩惱所帶來的過患。為什麼呢？因爲了解了這些過患，就能遠離它們。就像醫生先診斷病人的脈象，瞭解病癥所在，然後才開藥。善男子！就像一個盲人被帶到荊棘叢中，然後被拋棄在那裡。盲人之後很難出來，即使能出來，身體也會被摧殘殆盡。世間的凡夫也是如此，不能認識到三種煩惱的過患，就會隨之而行。如果能認識到，就能遠離它們。瞭解了過患之後，即使承受果報，果報也會輕微。善男子！有四種人：第一種是造業時重，受報時輕；第二種是造業時輕，受報時重；第三種是造業時重，受報時也重；第四種是造業時輕，受報時也輕。善男子！如果一個人能觀察煩惱的過患，這個人造業和受報都會輕微。善男子！有智慧的人會這樣想：『我應該遠離這些煩惱，也不應該做這些卑劣的事情，為什麼呢？因為我還沒有脫離地獄、餓鬼、畜生、人天的果報。如果我修道，就能依靠這種力量摧毀各種痛苦。』這個人觀察之後，貪慾、瞋恚、愚癡就會減弱。當他看到貪慾、瞋恚、愚癡減輕后，內心會感到歡喜，又會這樣想：『我現在這樣，都是因為修道的因緣力量，使我能夠遠離不善之法，親近善法，所以現在能夠見到正道，應當更加勤奮地修習。』這個人因此勤奮修道，遠離無量諸惡煩惱，以及地獄、餓鬼、畜生、人天的果報。因此我在契經中說，應當觀察一切有漏煩惱和有漏的因。為什麼呢？因為有智慧的人如果只觀察煩惱，而不觀察煩惱的因，就不能斷除各種煩惱。為什麼呢？智者觀察到煩惱是從因產生的，如果我斷除了因，煩惱就不會產生。善男子！就像醫生一樣，先斷除病因，疾病就不會產生。
【English Translation】 English version There are three kinds of defilements, namely the defilement of desire (kama-asava), the defilement of becoming (bhava-asava), and the defilement of ignorance (avijja-asava). The wise should contemplate the faults of these three defilements. Why? Because knowing the faults, one can then distance oneself from them. It is like a physician who first examines the patient's pulse, understands the location of the illness, and then prescribes medicine. Good man! It is like a blind person being led to a thorn forest and then abandoned there. It is very difficult for the blind person to get out later, and even if they do, their body will be completely destroyed. The ordinary people of the world are also like this; they cannot see the faults of the three defilements, and thus they follow them. If they can see them, they can distance themselves from them. Having understood the faults, even if they receive karmic retribution, the retribution will be light. Good man! There are four kinds of people: the first is one who creates heavy karma but receives light retribution; the second is one who creates light karma but receives heavy retribution; the third is one who creates heavy karma and receives heavy retribution; and the fourth is one who creates light karma and receives light retribution. Good man! If a person can contemplate the faults of defilements, this person's karma and retribution will both be light. Good man! A wise person thinks like this: 'I should distance myself from these defilements, and I should not do these despicable things. Why? Because I have not yet escaped the retribution of hell, hungry ghosts, animals, and humans and gods. If I cultivate the path, I will be able to destroy all suffering through this power.' After this person contemplates, their greed, hatred, and delusion will weaken. When they see that greed, hatred, and delusion have lessened, their heart will be joyful, and they will think: 'My current state is all due to the power of the causes and conditions of cultivating the path, which has enabled me to distance myself from unwholesome dharmas and draw near to wholesome dharmas. Therefore, I can now see the right path, and I should diligently cultivate it.' This person, through the power of diligently cultivating the path, distances themselves from countless evil defilements, as well as the retribution of hell, hungry ghosts, animals, and humans and gods. Therefore, I say in the sutras that one should contemplate all defilements with outflows and the causes of outflows. Why? Because if a wise person only contemplates the outflows and not the causes of the outflows, they will not be able to cut off all defilements. Why? The wise person observes that defilements arise from causes. If I cut off the causes, the defilements will not arise. Good man! Just like a physician, if they first cut off the cause of the disease, the disease will not arise.
。智者先斷煩惱因者，亦復如是。有智之人先當觀因，次觀果報，知從善因生於善果，知從惡因生於惡果。觀果報已，遠離惡因。觀果報已，復當次觀煩惱輕重，觀輕重已，先離重者，既離重已輕者自去。
「善男子！智者若知煩惱、煩惱因、煩惱果報、煩惱輕重，是人爾時精勤修道，不息不悔，親近善友，至心聽法，為滅如是諸煩惱故。善男子！譬如病者，自知病輕，必可除差，雖得苦藥，服之不悔。有智之人亦復如是，勤修聖道，歡喜不愁、不息不悔。善男子！若人能知煩惱、煩惱因、煩惱果報、煩惱輕重，為除煩惱故勤修聖道，是人不從煩惱生，色受想行識亦復如是。若不能知煩惱、煩惱因、煩惱果報、煩惱輕重，不勤修道，是人則從煩惱生，色受想行識亦復如是。善男子！知煩惱、煩惱因、煩惱果報、煩惱輕重，為斷煩惱修行道者，即是如來，以是因緣如來色常乃至識常。善男子！不知煩惱、煩惱因、煩惱果報、煩惱輕重，不能修道即是凡夫，是故凡夫色是無常，受想行識悉是無常。善男子！世間智者、一切聖人、菩薩、諸佛說是二義，我亦如是說是二義。是故我說，不與世間智者共諍，不為世法之所玷汙。」
迦葉菩薩復白佛言：「世尊！如佛所說，三有漏者，云何名為欲漏、有漏、無明漏耶
【現代漢語翻譯】 現代漢語譯本：有智慧的人斷除煩惱的根本，也是這樣。有智慧的人應當先觀察煩惱的起因，然後觀察煩惱的果報，知道從善的因產生善的果，知道從惡的因產生惡的果。觀察果報之後，就遠離惡因。觀察果報之後，還應當依次觀察煩惱的輕重，觀察輕重之後，先去除重的煩惱，重的煩惱去除之後，輕的煩惱自然就會消失。 『善男子！』有智慧的人如果知道煩惱、煩惱的起因、煩惱的果報、煩惱的輕重，這個人就會精勤地修習佛道，不懈怠不後悔，親近善友，真心聽聞佛法，爲了滅除這些煩惱。『善男子！』譬如一個病人，自己知道病情輕微，一定可以治好，即使得到苦藥，服用也不會後悔。有智慧的人也是這樣，勤奮修習聖道，歡喜而不憂愁，不懈怠不後悔。『善男子！』如果有人能夠知道煩惱、煩惱的起因、煩惱的果報、煩惱的輕重，爲了去除煩惱而勤奮修習聖道，這個人就不會從煩惱產生，色（rupa）、受（vedana）、想（samjna）、行（samskara）、識（vijnana）也是這樣。如果不能知道煩惱、煩惱的起因、煩惱的果報、煩惱的輕重，不勤奮修習佛道，這個人就會從煩惱產生，色、受、想、行、識也是這樣。『善男子！』知道煩惱、煩惱的起因、煩惱的果報、煩惱的輕重，爲了斷除煩惱而修行佛道的人，就是如來（tathagata），因為這個緣故，如來的色是常的，乃至識也是常的。『善男子！』不知道煩惱、煩惱的起因、煩惱的果報、煩惱的輕重，不能修習佛道的人就是凡夫，所以凡夫的色是無常的，受、想、行、識都是無常的。『善男子！』世間的智者、一切聖人、菩薩（bodhisattva）、諸佛都說這兩種道理，我也是這樣說這兩種道理。所以我說，不與世間的智者爭論，不被世俗的法則所污染。』 迦葉菩薩（Kasyapa Bodhisattva）又對佛說：『世尊！如佛所說，三種有漏（asrava）是指什麼？什麼是欲漏（kamasrava）、有漏（bhavasrava）、無明漏（avidyasrava）呢？』
【English Translation】 English version: The wise person who cuts off the root of afflictions is also like this. A wise person should first observe the cause of afflictions, then observe the karmic consequences, knowing that good results arise from good causes, and bad results arise from bad causes. Having observed the karmic consequences, one should then stay away from bad causes. Having observed the karmic consequences, one should also observe the severity of afflictions, and having observed the severity, one should first remove the heavy ones, and once the heavy ones are removed, the light ones will naturally disappear. 'Good man! If a wise person knows afflictions, the cause of afflictions, the karmic consequences of afflictions, and the severity of afflictions, that person will diligently cultivate the path, without laziness or regret, drawing near to good friends, and sincerely listening to the Dharma, in order to extinguish these afflictions. 'Good man!' For example, a sick person who knows their illness is mild and can surely be cured, even if they receive bitter medicine, will not regret taking it. A wise person is also like this, diligently cultivating the holy path, joyful and without sorrow, without laziness or regret. 'Good man!' If a person can know afflictions, the cause of afflictions, the karmic consequences of afflictions, and the severity of afflictions, and diligently cultivates the holy path to remove afflictions, that person will not arise from afflictions, and so it is with form (rupa), feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana). If one cannot know afflictions, the cause of afflictions, the karmic consequences of afflictions, and the severity of afflictions, and does not diligently cultivate the path, that person will arise from afflictions, and so it is with form, feeling, perception, mental formations, and consciousness. 'Good man!' One who knows afflictions, the cause of afflictions, the karmic consequences of afflictions, and the severity of afflictions, and practices the path to cut off afflictions, is a Tathagata (tathagata), and for this reason, the form of the Tathagata is permanent, and so is consciousness. 'Good man!' One who does not know afflictions, the cause of afflictions, the karmic consequences of afflictions, and the severity of afflictions, and cannot cultivate the path, is an ordinary person, therefore the form of an ordinary person is impermanent, and feeling, perception, mental formations, and consciousness are all impermanent. 'Good man!' The wise people of the world, all the sages, Bodhisattvas (bodhisattva), and all the Buddhas speak of these two meanings, and I also speak of these two meanings. Therefore, I say, I do not argue with the wise people of the world, and I am not defiled by worldly laws.' Kasyapa Bodhisattva (Kasyapa Bodhisattva) then said to the Buddha, 'World Honored One! As the Buddha has said, what are the three outflows (asrava)? What are the outflow of desire (kamasrava), the outflow of becoming (bhavasrava), and the outflow of ignorance (avidyasrava)?'
？」
佛言：「善男子！欲漏者，內惡覺觀，因於外緣，生於欲漏。是故我昔在王舍城告阿難言：『阿難！汝今受此女人所說偈頌，是偈乃是過去諸佛之所宣說。』是故一切內惡覺觀，外諸因緣，名之為欲，是名欲漏。有漏者，色、無色界，內諸惡法，外諸因緣，除欲界中外諸因緣、內諸覺觀，是名有漏。無明漏者，不能了知我及我所，不別內外，名無明漏。善男子！無明即是一切諸漏根本。何以故？一切眾生無明因緣，于陰入界憶想作相，名為眾生，是名想倒、心倒、見倒，以是因緣生一切漏，是故我於十二部經說無明者，即是貪因、瞋因、癡因。」
迦葉菩薩言：「世尊！如來昔於十二部經說言，不善思惟因緣，生於貪慾、瞋癡，今何因緣乃說無明？」
「善男子！如是二法，互為因果，互相增長。不善思惟生於無明，無明因緣生不善思惟。善男子！其能生長諸煩惱者，皆悉名為煩惱因緣，親近如是煩惱因緣，名為無明。不善思惟如子生芽，子是近因，四大遠因，煩惱亦爾。」
迦葉菩薩白佛言：「世尊！如佛所說，無明即漏，云何復言，因無明故生於諸漏？」
佛言：「善男子！如我所說，無明漏者，是內無明。因於無明，生諸漏者，是內外因。若說無明漏，是名內倒，不識無
【現代漢語翻譯】 現代漢語譯本 佛說：『善男子！所謂的欲漏，是指內在的邪惡念頭和觀察，因為外在的因緣而產生，從而形成欲漏。因此，我過去在王舍城告訴阿難說：『阿難！你現在接受這位女子所說的偈頌，這偈頌是過去諸佛所宣說的。』所以，一切內在的邪惡念頭和觀察，以及外在的各種因緣，都稱為欲，這就是欲漏。所謂有漏，是指色界和無色界中，內在的各種惡法，以及外在的各種因緣。除了欲界中的外在因緣和內在的念頭和觀察，其餘的都稱為有漏。所謂無明漏，是指不能瞭解『我』和『我所』，不能區分內外，這稱為無明漏。善男子！無明是一切諸漏的根本。為什麼呢？因為一切眾生由於無明的因緣，對於五蘊、十二入、十八界產生虛妄的執著，認為有『我』的存在，這就是所謂的想顛倒、心顛倒、見顛倒。因為這些因緣，產生一切的煩惱，所以我在十二部經中說，無明就是貪慾、嗔恨、愚癡的根源。』 迦葉菩薩說：『世尊！如來過去在十二部經中說，不善的思惟是產生貪慾、嗔恨、愚癡的原因，現在為什麼又說無明是原因呢？』 佛說：『善男子！這兩種法，互為因果，互相增長。不善的思惟產生無明，無明又導致不善的思惟。善男子！凡是能夠增長各種煩惱的，都稱為煩惱的因緣。親近這樣的煩惱因緣，就稱為無明。不善的思惟就像種子生出芽，種子是近因，四大是遠因，煩惱也是如此。』 迦葉菩薩對佛說：『世尊！如佛所說，無明就是漏，為什麼又說，因為無明而產生各種漏呢？』 佛說：『善男子！如我所說，無明漏是指內在的無明。因為無明而產生各種漏，是指內外因緣。如果說無明漏，是指內在的顛倒，不認識無明。』
【English Translation】 English version The Buddha said: 'Good man! The leakage of desire (欲漏, yu lou) refers to the internal evil thoughts and observations that arise from external conditions, thus creating the leakage of desire. Therefore, I once told Ananda in Rajagriha (王舍城, Wangshecheng): 『Ananda! Now you accept the verses spoken by this woman, these verses were proclaimed by the Buddhas of the past.』 Therefore, all internal evil thoughts and observations, and all external conditions, are called desire, and this is the leakage of desire. The leakage of existence (有漏, you lou) refers to the various evil dharmas within the realms of form (色, se) and formlessness (無色, wu se), and the various external conditions. Except for the external conditions and internal thoughts and observations in the desire realm (欲界, yu jie), the rest are called the leakage of existence. The leakage of ignorance (無明漏, wu ming lou) refers to not understanding 『I』 and 『what belongs to me,』 and not distinguishing between internal and external, this is called the leakage of ignorance. Good man! Ignorance is the root of all leakages. Why? Because all sentient beings, due to the condition of ignorance, have false attachments to the five aggregates (陰, yin), the twelve entrances (入, ru), and the eighteen realms (界, jie), believing in the existence of 『I,』 which is called the perversion of thought (想倒, xiang dao), the perversion of mind (心倒, xin dao), and the perversion of view (見倒, jian dao). Because of these conditions, all afflictions arise. Therefore, in the twelve divisions of scriptures, I say that ignorance is the root of greed, hatred, and delusion.』 Kasyapa Bodhisattva (迦葉菩薩, Jiaye Pusa) said: 『World Honored One! The Tathagata (如來, Rulai) said in the twelve divisions of scriptures that unwholesome thinking is the cause of greed, hatred, and delusion. Why do you now say that ignorance is the cause?』 The Buddha said: 『Good man! These two dharmas are mutually causal and mutually increasing. Unwholesome thinking gives rise to ignorance, and ignorance in turn leads to unwholesome thinking. Good man! Whatever can increase various afflictions is called the condition of affliction. Being close to such conditions of affliction is called ignorance. Unwholesome thinking is like a seed sprouting, the seed is the near cause, and the four great elements are the distant cause, so it is with afflictions.』 Kasyapa Bodhisattva said to the Buddha: 『World Honored One! As the Buddha said, ignorance is leakage, why do you also say that because of ignorance, various leakages arise?』 The Buddha said: 『Good man! As I said, the leakage of ignorance refers to internal ignorance. The arising of various leakages because of ignorance refers to internal and external conditions. If we speak of the leakage of ignorance, it refers to internal perversion, not recognizing ignorance.』
常、苦、空、無我。若說一切煩惱因緣，是名不知外我、我所。若說無明漏，是名無始無終，從無明生陰入界等。」
迦葉菩薩白佛言：「世尊！如佛所說，有智之人知于漏因，云何名為知于漏因？」
「善男子！智者當觀，何因緣故，生是煩惱？造作何行，生此煩惱？於何時中，生此煩惱？共誰住時，生此煩惱？何處止住，生此煩惱？觀何事已，生於煩惱？受誰房舍、臥具飲食、衣服湯藥，而生煩惱？何因緣故，轉下作中、轉中作上，下業作中、中業作上？菩薩摩訶薩作是觀時，則得遠離生漏因緣。如是觀時，未生煩惱遮令不生，已生煩惱便得除滅。是故我于契經中說，智者當觀生煩惱因。」
迦葉菩薩白佛言：「世尊！眾生一身，云何能起種種煩惱？」
佛言：「善男子！如一器中，有種種子，得水雨已，各各自生。眾生亦爾，器雖是一，愛因緣故，而能生長種種煩惱。」
迦葉菩薩言：「世尊！智者云何觀于果報？」
「善男子！智者當觀，諸漏因緣，能生地獄、餓鬼、畜生。是漏因緣，得人天身，即是無常、苦、空、無我，是身器中，得三種苦，三種無常。是漏因緣，能令眾生作五逆罪，受諸惡報，能斷善根，犯四重禁，誹謗三寶。智者當觀，我既受得如是之身，不應
【現代漢語翻譯】 現代漢語譯本：常、苦、空、無我。如果說一切煩惱的起因，是由於不瞭解外在的『我』和『我所』（我所擁有的），如果說無明（對事物真相的迷惑）是煩惱的根源，那就是說無明是無始無終的，從無明產生了五蘊（陰）、十二處（入）、十八界（界）等等。 迦葉菩薩問佛說：『世尊！正如您所說，有智慧的人知道煩惱的起因，那麼，怎樣才算是知道煩惱的起因呢？』 佛說：『善男子！有智慧的人應當觀察，是什麼原因產生了這些煩惱？做了什麼行為，產生了這些煩惱？在什麼時候，產生了這些煩惱？和誰在一起的時候，產生了這些煩惱？在什麼地方停留的時候，產生了這些煩惱？觀察了什麼事情之後，產生了煩惱？接受了誰的房屋、臥具、飲食、衣服、湯藥，而產生了煩惱？是什麼原因，使下等的行為轉為中等，中等的行為轉為上等，下等的業轉為中等，中等的業轉為上等？菩薩摩訶薩這樣觀察的時候，就能遠離產生煩惱的因緣。這樣觀察的時候，未生的煩惱能阻止它不生，已生的煩惱就能消除。所以我在契經中說，有智慧的人應當觀察產生煩惱的原因。』 迦葉菩薩問佛說：『世尊！眾生一個身體，為什麼能產生種種煩惱呢？』 佛說：『善男子！就像一個容器中，有各種種子，得到雨水之後，各自生長。眾生也是這樣，身體雖然是一個，因為愛慾的緣故，就能生長出種種煩惱。』 迦葉菩薩說：『世尊！有智慧的人應該如何觀察果報呢？』 佛說：『善男子！有智慧的人應當觀察，各種煩惱的因緣，能使眾生墮入地獄、餓鬼、畜生道。這些煩惱的因緣，即使得到人天之身，也是無常、苦、空、無我的。在這個身體的容器中，會遭受三種苦，經歷三種無常。這些煩惱的因緣，能使眾生造作五逆罪（殺父、殺母、殺阿羅漢、出佛身血、破和合僧），遭受各種惡報，能斷絕善根，觸犯四重禁（殺、盜、淫、妄），誹謗佛法僧三寶。有智慧的人應當觀察，既然我已得到這樣的身體，就不應該』
【English Translation】 English version: Impermanence, suffering, emptiness, and no-self. If it is said that the cause of all afflictions is due to not understanding the external 'self' and 'what belongs to self' (what one possesses), if it is said that ignorance (delusion about the true nature of things) is the root of afflictions, then it means that ignorance is without beginning or end, and from ignorance arise the five aggregates (skandhas), the twelve sense bases (ayatanas), and the eighteen realms (dhatus), etc. Bodhisattva Kasyapa asked the Buddha, 'World Honored One! As you have said, a wise person knows the cause of afflictions, so how is it called knowing the cause of afflictions?' The Buddha said, 'Good man! A wise person should observe, what is the cause that gives rise to these afflictions? What actions have been done that give rise to these afflictions? At what time do these afflictions arise? When staying with whom do these afflictions arise? Where do these afflictions arise when staying? After observing what things do afflictions arise? By accepting whose houses, bedding, food, clothing, and medicine do afflictions arise? What is the cause that turns inferior actions into intermediate ones, intermediate actions into superior ones, inferior karma into intermediate karma, and intermediate karma into superior karma? When a Bodhisattva Mahasattva observes in this way, they can then stay away from the causes of arising afflictions. When observing in this way, afflictions that have not yet arisen can be prevented from arising, and afflictions that have already arisen can be eliminated. Therefore, I said in the sutras that a wise person should observe the causes of arising afflictions.' Bodhisattva Kasyapa asked the Buddha, 'World Honored One! How can a single body of a sentient being give rise to various afflictions?' The Buddha said, 'Good man! It is like in a container, there are various seeds, and after receiving rain, each grows on its own. Sentient beings are also like this, although the body is one, due to the cause of desire, various afflictions can grow.' Bodhisattva Kasyapa said, 'World Honored One! How should a wise person observe the karmic consequences?' The Buddha said, 'Good man! A wise person should observe that the causes of various afflictions can cause sentient beings to fall into hell, the realm of hungry ghosts, and the animal realm. These causes of afflictions, even if one obtains a human or heavenly body, are still impermanent, suffering, empty, and without self. In this container of the body, one will experience three kinds of suffering and three kinds of impermanence. These causes of afflictions can cause sentient beings to commit the five heinous crimes (killing one's father, killing one's mother, killing an Arhat, shedding the blood of a Buddha, and causing disunity in the Sangha), suffer various evil retributions, cut off good roots, violate the four major precepts (killing, stealing, sexual misconduct, and lying), and slander the Three Jewels (Buddha, Dharma, and Sangha). A wise person should observe that since I have already obtained such a body, I should not'
生起如是煩惱，受諸惡果。」
迦葉菩薩言：「世尊！有無漏果，復言智者斷諸果報。無漏果報在斷中不？諸得道人有無漏果，如其智者求無漏果，云何佛說一切智者應斷果報？若其斷者，今諸聖人云何得有？」
「善男子！如來或時因中說果、果中說因。如世間人說泥即是瓶，縷即是衣，是名因中說果。果中說因者，牛即水草，人即是食。我亦如是，因中說果，先於經中作是說言，我從心身(因心運身故名心身)至梵天邊。是名因中說果。果中說因，此六入者名過去業，是名果中說因。善男子！一切聖人，真實無有無漏果報。一切聖人修道果報，更不生漏，是故名為無漏果報。善男子！有智之人如是觀時，即得永滅煩惱果報。善男子！智者觀已，為斷如是煩惱果報，修習聖道，聖道者即空、無相愿。修是道已，能滅一切煩惱果報。」
迦葉菩薩白佛言：「世尊！一切眾生皆從煩惱而得果報，言煩惱者所謂惡也，從惡煩惱所生煩惱，亦名為惡。如是煩惱則有二種：一因、二果。因惡故果惡，果惡故子惡。如纴婆果，其子苦故，花果莖葉一切皆苦。猶如毒樹，其子毒故，果亦是毒。因亦眾生、果亦眾生，因亦煩惱、果亦煩惱，煩惱因果即是眾生，眾生即是煩惱因果。若從是義，云何如來先喻雪山亦有
【現代漢語翻譯】 現代漢語譯本：生起這樣的煩惱，就會承受各種惡果。
迦葉菩薩說：『世尊！既然有無漏的果報，又說智者要斷除各種果報。那麼無漏的果報是否也在斷除之列呢？那些得道的人有無漏的果報，如果智者追求無漏的果報，為什麼佛又說一切智者應該斷除果報呢？如果斷除了，那麼現在的聖人又怎麼會有呢？』
『善男子！如來有時在因中說果，有時在果中說因。就像世間人說泥就是瓶，線就是衣，這叫做在因中說果。在果中說因，就像說牛就是水草，人就是食物。我也是這樣，在因中說果，先前在經中這樣說，我從心身（因為心能驅動身體所以稱為心身）到達梵天邊。這叫做在因中說果。在果中說因，這六入（指眼、耳、鼻、舌、身、意六種感覺器官）被稱為過去的業，這叫做在果中說因。善男子！一切聖人，實際上並沒有無漏的果報。一切聖人修道所得的果報，不再產生煩惱，所以稱為無漏的果報。善男子！有智慧的人這樣觀察時，就能永遠滅除煩惱的果報。善男子！智者觀察之後，爲了斷除這樣的煩惱果報，修習聖道，聖道就是空、無相、無愿。修習這個道之後，就能滅除一切煩惱的果報。』
迦葉菩薩對佛說：『世尊！一切眾生都從煩惱而得到果報，所說的煩惱就是惡，從惡的煩惱所產生的煩惱，也稱為惡。這樣的煩惱就有兩種：一是因，二是果。因為因是惡的，所以果也是惡的；因為果是惡的，所以子也是惡的。就像纴婆果，因為它的子是苦的，所以花、果、莖、葉一切都是苦的。又像毒樹，因為它的子是毒的，所以果也是毒的。因是眾生，果也是眾生；因是煩惱，果也是煩惱，煩惱的因果就是眾生，眾生就是煩惱的因果。如果從這個意義上來說，為什麼如來先前用雪山來比喻也有
【English Translation】 English version: 'Arising such afflictions, one suffers various evil consequences.'
Kasyapa Bodhisattva said, 'World Honored One! There are unconditioned results, yet it is said that the wise cut off all karmic results. Are unconditioned results included in what is cut off? Those who have attained the Way have unconditioned results. If the wise seek unconditioned results, why does the Buddha say that all the wise should cut off karmic results? If they are cut off, how can the present sages have them?'
'Good man! The Tathagata sometimes speaks of the result in the cause, and sometimes speaks of the cause in the result. Just as worldly people say that clay is a pot, and thread is clothing, this is called speaking of the result in the cause. Speaking of the cause in the result is like saying that a cow is grass and water, and a person is food. I am also like this, speaking of the result in the cause, I previously said in the scriptures that I went from the mind-body (because the mind moves the body, it is called mind-body) to the Brahma realm. This is called speaking of the result in the cause. Speaking of the cause in the result, these six entrances (referring to the six sense organs: eyes, ears, nose, tongue, body, and mind) are called past karma, this is called speaking of the cause in the result. Good man! All sages, in reality, do not have unconditioned karmic results. All sages cultivate the Way and the results they obtain no longer produce outflows, therefore they are called unconditioned karmic results. Good man! When a wise person observes in this way, they can permanently extinguish the karmic results of afflictions. Good man! After observing, the wise, in order to cut off such karmic results of afflictions, cultivate the holy path, which is emptiness, signlessness, and wishlessness. Having cultivated this path, they can extinguish all karmic results of afflictions.'
Kasyapa Bodhisattva said to the Buddha, 'World Honored One! All sentient beings obtain karmic results from afflictions. Afflictions are said to be evil, and the afflictions that arise from evil afflictions are also called evil. Such afflictions are of two kinds: one is the cause, and the other is the result. Because the cause is evil, the result is also evil; because the result is evil, the offspring is also evil. Like the Nimba fruit, because its seed is bitter, the flowers, fruits, stems, and leaves are all bitter. Like a poisonous tree, because its seed is poisonous, the fruit is also poisonous. The cause is sentient beings, and the result is also sentient beings; the cause is afflictions, and the result is also afflictions. The cause and result of afflictions are sentient beings, and sentient beings are the cause and result of afflictions. If this is the meaning, why did the Tathagata previously use the example of the snow mountain also having'
毒草、微妙藥王？若言煩惱即是眾生，眾生即是煩惱，云何而言眾生身中有妙藥王？」
佛言：「善哉，善哉！善男子！無量眾生咸同此疑，汝今能為啟請求解，我亦能斷。諦聽，諦聽，善思念之，今當爲汝分別解說。善男子！雪山喻者即是眾生，言毒草者即是煩惱，妙藥王者即凈梵行。善男子！若有眾生，能修如是清凈梵行，是名身中有妙藥王。」
迦葉菩薩白佛言：「世尊！云何眾生有清凈梵行？」
「善男子！猶如世間從子生果，是果有能與子作因，有不能者。有能作者，是名果子。若不能作，唯得名果，不得名子。一切眾生亦復如是，皆有二種：一者有煩惱果是煩惱因、二者有煩惱果非煩惱因。是煩惱果非煩惱因，是則名為清凈梵行。
「善男子！眾生觀受，知是一切漏之近因，所謂內外漏。受因緣故，不能斷絕一切諸漏，亦不能出三界牢獄。眾生因受著我、我所，生於心倒、想倒、見倒，是故眾生先當觀受。如是受者，為一切愛而作近因，是故智者欲斷愛者，當先觀受。善男子！一切眾生十二因緣所作善惡，皆因受時，是故我為阿難說言：『阿難！一切眾生所作善惡，皆是受時。』是故智者先當觀受，既觀受已，復當更觀，如是受者何因緣生？若因緣生，如是因緣復從何生？若無
【現代漢語翻譯】 現代漢語譯本：毒草和微妙的藥王，如果說煩惱就是眾生，眾生就是煩惱，那為什麼又說眾生身中有微妙的藥王呢？ 佛說：『好啊，好啊！善男子！無數眾生都有這樣的疑問，你今天能為他們啟請解惑，我也能為你解答。仔細聽，仔細聽，好好思考，現在我將為你們分別解說。善男子！雪山比喻的就是眾生，毒草比喻的就是煩惱，微妙的藥王比喻的就是清凈的梵行。善男子！如果有眾生，能夠修習這樣的清凈梵行，這就叫做身中有微妙的藥王。』 迦葉菩薩（Kasyapa Bodhisattva）對佛說：『世尊！為什麼說眾生有清凈的梵行呢？』 佛說：『善男子！就像世間從種子生出果實，這果實有的能作為種子之因，有的不能。能作為種子之因的，就叫做果子。如果不能作為種子之因，就只能叫做果實，不能叫做果子。一切眾生也是這樣，都有兩種：一種是有煩惱的果，也是煩惱的因；另一種是有煩惱的果，但不是煩惱的因。這有煩惱的果但不是煩惱的因，就叫做清凈的梵行。 『善男子！眾生觀察感受，知道這是所有煩惱的直接原因，也就是內外煩惱。因為感受的緣故，不能斷絕一切煩惱，也不能脫離三界的牢獄。眾生因為感受而執著於我、我所，產生心顛倒、想顛倒、見顛倒，所以眾生首先應當觀察感受。這樣的感受，是所有愛慾的直接原因，所以有智慧的人想要斷除愛慾，應當先觀察感受。善男子！一切眾生十二因緣所造的善惡，都是在感受的時候產生的，所以我對阿難（Ananda）說：『阿難！一切眾生所造的善惡，都是在感受的時候產生的。』所以有智慧的人應當先觀察感受，觀察感受之後，還要進一步觀察，這樣的感受是從什麼因緣產生的？如果因緣產生，那麼這樣的因緣又是從什麼產生的？如果無因緣，那麼感受又如何產生？』
【English Translation】 English version: 'Poisonous weeds and the subtle king of medicine? If it is said that afflictions are sentient beings, and sentient beings are afflictions, then why is it said that there is a subtle king of medicine within the bodies of sentient beings?' The Buddha said, 'Excellent, excellent! Good man! Countless sentient beings share this doubt. You are now able to ask for clarification, and I am able to resolve it. Listen carefully, listen carefully, and contemplate well. Now I will explain it to you in detail. Good man! The snow mountain is a metaphor for sentient beings, the poisonous weeds are a metaphor for afflictions, and the subtle king of medicine is a metaphor for pure Brahma conduct. Good man! If there are sentient beings who can cultivate such pure Brahma conduct, this is called having the subtle king of medicine within their bodies.' Kasyapa Bodhisattva said to the Buddha, 'World Honored One! How can sentient beings have pure Brahma conduct?' The Buddha said, 'Good man! It is like in the world, a fruit grows from a seed. This fruit can sometimes act as a cause for a seed, and sometimes it cannot. That which can act as a cause is called a fruit-seed. If it cannot act as a cause, it is only called a fruit, not a fruit-seed. All sentient beings are also like this, having two kinds: one is the fruit of afflictions that is also the cause of afflictions; the other is the fruit of afflictions that is not the cause of afflictions. This fruit of afflictions that is not the cause of afflictions is called pure Brahma conduct.' 'Good man! Sentient beings observe feelings, knowing that they are the proximate cause of all outflows, that is, internal and external outflows. Because of the condition of feelings, they cannot cut off all outflows, nor can they escape the prison of the three realms. Sentient beings, because of feelings, become attached to 'I' and 'mine,' giving rise to inverted minds, inverted thoughts, and inverted views. Therefore, sentient beings should first observe feelings. Such feelings are the proximate cause of all desires. Therefore, wise people who wish to cut off desires should first observe feelings. Good man! All the good and evil actions that sentient beings create through the twelve links of dependent origination arise at the time of feeling. Therefore, I said to Ananda, 'Ananda! All the good and evil actions that sentient beings create arise at the time of feeling.' Therefore, wise people should first observe feelings. Having observed feelings, they should further observe, from what conditions do such feelings arise? If they arise from conditions, from what do these conditions arise? If there are no conditions, then how do feelings arise?'
因生，無因何故不生無受？復觀是受不因自在天生、不因士夫生、不因微塵生、非時節生、不因想生、不因性生、不從自生、不從他生、非自他生、非無因生，是受皆從緣合而生。因緣者即是愛也，是和合中，非有受、非無受，是故我當斷是和合，斷和合故則不生受。
「善男子！智者既觀因已，次觀果報。眾生因受，受于地獄、餓鬼、畜生乃至三界無量苦惱。受因緣故，受無常樂。受因緣故，斷于善根。受因緣故，獲得解脫。作是觀時，不作受因。云何名為不作受因？謂分別受。何等受能作愛因？何等愛能作受因？善男子！眾生若能如是深觀愛因、受因，則便能斷我及我所。善男子！若人能作如是等觀，則應分別愛之與受在何處滅？即見愛、受有少滅處，當知亦應有畢竟滅，爾時即于解脫生信。生信心已，是解脫處何由而得？知從八正，即便修習。云何名為八正道耶？是道觀受有三種相：一者苦、二者樂、三者不苦不樂，如是三種，俱能增長身之與心。何因緣故能增長耶？觸因緣也。是觸三種：一者無明觸、二者明觸、三者非明無明觸。言明觸者即八正道，其餘二觸增長身心及三種受，是故我應斷二種觸因緣，觸斷故不生三受。善男子！如是受者，亦名為因，亦名為果，智者當觀亦因亦果。云何為因？因受生
【現代漢語翻譯】 現代漢語譯本：因為有『生』，所以才會有『受』，如果沒有『生』，為什麼不會有『受』呢？進一步觀察，這個『受』不是自在天（Ishvara，印度教神祇，被認為是宇宙的創造者和統治者）所生，不是士夫（Purusha，在數論哲學中指純粹的意識或靈魂）所生，不是微塵（anu，指物質的最小單位）所生，不是時節所生，不是想（samjna，指感知或認知）所生，不是自性（prakriti，指物質的根本原因）所生，不是從自身產生，不是從他者產生，不是從自身和他者共同產生，也不是無因而生，這個『受』完全是從因緣和合而產生的。所謂的因緣就是愛（trsna，指渴愛或慾望），在這種和合的狀態中，既不是有『受』，也不是沒有『受』，因此我應當斷除這種和合，斷除了和合就不會產生『受』。 『善男子！』有智慧的人在觀察了『因』之後，接著觀察『果報』。眾生因為『受』，所以會承受地獄、餓鬼、畜生乃至三界（欲界、色界、無色界）無量的苦惱。因為『受』的因緣，所以會感受到無常的快樂。因為『受』的因緣，所以會斷絕善根。也因為『受』的因緣，所以會獲得解脫。在這樣觀察的時候，不應該製造『受』的因。什麼叫做不製造『受』的因呢？就是分別『受』。什麼樣的『受』能夠成為『因』？什麼樣的愛能夠成為『受』的因？『善男子！』眾生如果能夠這樣深入地觀察愛的因和受的因，就能夠斷除『我』和『我所』的執著。『善男子！』如果有人能夠這樣觀察，就應該分別愛和受在何處滅盡？如果看到愛和受有少許滅盡的地方，就應當知道也應該有徹底滅盡的地方，那時就會對解脫產生信心。產生了信心之後，這個解脫的地方要如何才能得到呢？知道是從八正道（arya astangika marga，佛教的修行方法，包括正見、正思惟、正語、正業、正命、正精進、正念、正定）而來，就應該修習。什麼叫做八正道呢？這個道觀察『受』有三種相：一是苦，二是樂，三是不苦不樂，這三種都能增長身和心。為什麼會增長呢？是因為觸（sparsha，指感官與對像接觸）的因緣。這個觸有三種：一是無明觸，二是明觸，三是非明非無明觸。所謂的明觸就是八正道，其餘兩種觸會增長身心和三種受，因此我應該斷除兩種觸的因緣，觸斷了就不會產生三種受。『善男子！』這樣的『受』，既可以稱為『因』，也可以稱為『果』，有智慧的人應當觀察它既是因也是果。為什麼說是因呢？因為因『受』而生
【English Translation】 English version: Because there is 『birth』, there is 『feeling』. If there is no 『birth』, why would there be no 『feeling』? Further observing, this 『feeling』 is not born from Ishvara (a Hindu deity, considered the creator and ruler of the universe), not born from Purusha (in Samkhya philosophy, the pure consciousness or soul), not born from anu (the smallest unit of matter), not born from time, not born from samjna (perception or cognition), not born from prakriti (the fundamental cause of matter), not born from itself, not born from another, not born from both itself and another, and not born without a cause. This 『feeling』 arises entirely from the combination of conditions. The so-called conditions are trsna (craving or desire). In this state of combination, there is neither 『feeling』 nor no 『feeling』. Therefore, I should sever this combination. By severing the combination, 『feeling』 will not arise. 『Good man!』 A wise person, having observed the 『cause』, then observes the 『result』. Because of 『feeling』, sentient beings experience immeasurable suffering in hell, as hungry ghosts, as animals, and even in the three realms (desire realm, form realm, formless realm). Because of the conditions of 『feeling』, they experience impermanent pleasure. Because of the conditions of 『feeling』, they sever their roots of goodness. Also, because of the conditions of 『feeling』, they attain liberation. When observing in this way, one should not create the cause of 『feeling』. What is meant by not creating the cause of 『feeling』? It means distinguishing 『feeling』. What kind of 『feeling』 can become a 『cause』? What kind of craving can become the cause of 『feeling』? 『Good man!』 If sentient beings can deeply observe the cause of craving and the cause of feeling in this way, they can sever the attachment to 『self』 and 『what belongs to self』. 『Good man!』 If someone can observe in this way, they should discern where craving and feeling cease. If they see a place where craving and feeling cease even a little, they should know that there must also be a place where they cease completely. At that time, they will develop faith in liberation. Having developed faith, how can this place of liberation be attained? Knowing that it comes from the Noble Eightfold Path (arya astangika marga, the Buddhist path of practice, including right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration), one should practice it. What is the Noble Eightfold Path? This path observes that 『feeling』 has three aspects: one is suffering, two is pleasure, and three is neither suffering nor pleasure. All three can increase the body and mind. Why do they increase? Because of the condition of sparsha (contact between the senses and their objects). This contact has three types: one is ignorant contact, two is enlightened contact, and three is neither enlightened nor ignorant contact. The so-called enlightened contact is the Noble Eightfold Path. The other two types of contact increase the body and mind and the three types of feeling. Therefore, I should sever the conditions of the two types of contact. When contact is severed, the three types of feeling will not arise. 『Good man!』 Such 『feeling』 can be called both a 『cause』 and a 『result』. A wise person should observe that it is both a cause and a result. Why is it called a cause? Because from 『feeling』 arises
愛，名之為因。云何名果？因觸生故，名之為果。是故此受亦因亦果。智者如是觀是受已，次復觀愛，受果報故，名之為愛。智者觀愛復有二種：一者雜食、二者無食。雜食愛者，因生老病死一切諸有。無食愛者，斷生老病死一切諸有、貪、無漏道。智者復當作如是念：『我若生是雜食之愛，則不能斷生老病死。我今雖貪無漏之道，不斷受因，則不能得無漏道果，是故應當先斷是觸，觸既斷已，受則自滅，受既滅已，愛亦隨滅。』是名八正道。善男子！若有眾生能如是觀，雖有毒身，其中亦有微妙藥王，如雪山中雖有毒草，亦有妙藥。善男子！如是眾生，雖從煩惱而得果報，而是果報更不復為煩惱作因，是即名為清凈梵行。
「複次善男子！智者當觀受愛二事，何因緣生？知因想生。何以故？眾生見色亦不生貪，及觀受時亦不生貪，若於色中生顛倒想，謂色即是常樂我凈，受是常恒無有變易，因是倒想生貪恚癡。是故智者應當觀想，云何觀想？當作是念，一切眾生未得正道皆有倒想。云何倒想？于非常中生於常想，于非樂中生於樂想，于非凈中生於凈想，于空法中生於我想。于非男女、大小、晝夜、歲月、衣服、房舍臥具，生於男女至臥具想。是想三種：一者小、二者大、三者無邊。小因緣故生於小想，大因緣
【現代漢語翻譯】 現代漢語譯本：愛，被稱為因。什麼叫做果呢？因為接觸而產生，所以叫做果。因此，這個感受既是因也是果。智者這樣觀察感受之後，接著觀察愛，因為感受的果報而產生，所以叫做愛。智者觀察愛又有兩種：一種是雜食的愛，一種是無食的愛。雜食的愛，是產生生老病死一切存在的根源。無食的愛，是斷除生老病死一切存在、貪慾和無漏道的根源。智者應當這樣思考：『如果我產生這種雜食的愛，就不能斷除生老病死。我現在雖然貪求無漏之道，但是不斷除感受的因，就不能得到無漏道的果。所以應當先斷除接觸，接觸斷除之後，感受自然消滅，感受消滅之後，愛也隨之消滅。』這就是所謂的八正道。善男子！如果有眾生能夠這樣觀察，即使有充滿毒素的身體，其中也有微妙的藥王，就像雪山中雖然有毒草，也有妙藥一樣。善男子！這樣的眾生，雖然從煩惱而得到果報，但是這個果報不再成為煩惱的因，這就叫做清凈梵行。 其次，善男子！智者應當觀察感受和愛這兩種事物，是什麼因緣產生的？知道是因想而產生。為什麼呢？眾生看到色法時，不會產生貪慾，觀察感受時也不會產生貪慾，如果對於色法產生顛倒的想法，認為色法是常、樂、我、凈，感受是常恒不變的，因為這種顛倒的想法而產生貪、嗔、癡。所以智者應當觀察想，如何觀察想呢？應當這樣思考，一切眾生沒有得到正道，都有顛倒的想法。什麼是顛倒的想法呢？在無常的事物中產生常的想法，在非樂的事物中產生樂的想法，在不凈的事物中產生凈的想法，在空性的法中產生我的想法。對於非男女、大小、晝夜、歲月、衣服、房舍臥具，產生男女到臥具的想法。這種想有三種：一種是小的，一種是大的，一種是無邊的。因為小的因緣而產生小的想法，因為大的因緣
【English Translation】 English version: Love is called a cause. What is called an effect? Because of contact, it is called an effect. Therefore, this feeling is both a cause and an effect. After a wise person observes this feeling, they then observe love, which arises from the result of feeling, and is therefore called love. A wise person observes that there are two kinds of love: one is love that feeds on impurities, and the other is love that does not feed on impurities. Love that feeds on impurities is the cause of all existences of birth, old age, sickness, and death. Love that does not feed on impurities is the cause of cutting off all existences of birth, old age, sickness, and death, as well as greed and the undefiled path. A wise person should think like this: 『If I generate this love that feeds on impurities, then I cannot cut off birth, old age, sickness, and death. Although I now crave the undefiled path, if I do not cut off the cause of feeling, then I cannot attain the fruit of the undefiled path. Therefore, I should first cut off contact. Once contact is cut off, feeling will naturally cease. Once feeling ceases, love will also cease.』 This is called the Eightfold Path. Good man! If there are sentient beings who can observe in this way, even if they have a body full of poison, there is also a subtle king of medicine within them, just as in the snowy mountains, although there are poisonous herbs, there are also wonderful medicines. Good man! Such sentient beings, although they receive the result of karma from afflictions, this result of karma no longer becomes the cause of afflictions. This is called pure conduct. Furthermore, good man! A wise person should observe the two things, feeling and love, and what causes them to arise? They know that they arise from thought. Why is that? When sentient beings see form, they do not generate greed, and when they observe feeling, they do not generate greed. If they generate a distorted thought about form, thinking that form is permanent, blissful, self, and pure, and that feeling is constant and unchanging, then because of this distorted thought, greed, hatred, and delusion arise. Therefore, a wise person should observe thought. How should they observe thought? They should think like this: all sentient beings who have not attained the right path have distorted thoughts. What are distorted thoughts? They generate the thought of permanence in impermanent things, the thought of pleasure in non-pleasurable things, the thought of purity in impure things, and the thought of self in empty phenomena. Regarding things that are not male or female, large or small, day or night, years, clothing, houses, or bedding, they generate thoughts of male and female to bedding. These thoughts are of three kinds: one is small, one is large, and one is boundless. Because of small causes, small thoughts arise, and because of large causes
故生於大想，無量緣故生無量想。復有小想，謂未入定。復有大想，謂已入定。復有無量想，謂十一切入。復有小想，所謂欲界一切想等。復有大想，所謂色界一切想等。復有無量想，謂無色界一切想等。三想滅故，受則自滅，想受滅故名為解脫。」
迦葉菩薩言：「世尊！滅一切法，名為解脫。如來云何說想、受滅，名解脫耶？」
佛言：「善男子！如來或時因眾生說，聞者解法。或時因法說于眾生，聞者亦解說于眾生。云何名為因眾生說，聞者解法？如我先為大迦葉說：『迦葉！眾生滅時，善法則滅。』是名因眾生說，聞者解法。云何因法說于眾生，聞者亦解說于眾生？如我先為阿難說言：『我亦不說親近一切法，亦復不說不親近一切法。若法近已，善法衰羸、不善熾盛，如是法者不應親近。若法近已，不善衰滅、善法增長，如是法者是應親近。』是名因法說于眾生，聞者亦解說于眾生。
「善男子！如來雖說想、受二滅，則已總說一切可斷。智者既觀如是想已，次觀想因，是無量想因何而生？知因觸生。是觸二種：一者因煩惱觸、二者因解脫觸。因無明生名煩惱觸，因明生者名解脫觸。因煩惱觸生於倒想，因解脫觸生不倒想。觀想因已，次觀果報。」
迦葉菩薩白佛言：「世尊！若以
【現代漢語翻譯】 現代漢語譯本：因此，產生於大的念想，因為有無量的因緣，所以產生無量的念想。還有小的念想，指的是沒有入定的時候。還有大的念想，指的是已經入定的時候。還有無量的念想，指的是十一切入（指地、水、火、風、空、識等十種禪定境界）。還有小的念想，指的是欲界（指眾生有情慾的境界）的一切念想等等。還有大的念想，指的是色界（指眾生有色相的境界）的一切念想等等。還有無量的念想，指的是無色界（指眾生沒有色相的境界）的一切念想等等。這三種念想滅盡，感受自然也滅盡，念想和感受都滅盡了，就叫做解脫。 迦葉菩薩（佛陀的十大弟子之一）說：『世尊！滅盡一切法，才叫做解脫。如來（佛陀的稱號）為什麼說念想和感受滅盡，就叫做解脫呢？』 佛說：『善男子！如來有時因為眾生而說法，聽的人理解了法。有時因為法而對眾生說法，聽的人也理解了法，並且也對眾生說法。什麼叫做因為眾生而說法，聽的人理解了法呢？比如我先前為大迦葉（佛陀的十大弟子之一）說：『迦葉！眾生滅亡的時候，善法也就滅亡。』這叫做因為眾生而說法，聽的人理解了法。什麼叫做因為法而對眾生說法，聽的人也理解了法，並且也對眾生說法呢？比如我先前為阿難（佛陀的十大弟子之一）說：『我既不說要親近一切法，也不說不要親近一切法。如果親近了某種法，善法就衰弱，不善法就熾盛，這樣的法就不應該親近。如果親近了某種法，不善法就衰滅，善法就增長，這樣的法就應該親近。』這叫做因為法而對眾生說法，聽的人也理解了法，並且也對眾生說法。 『善男子！如來雖然說了念想和感受這兩種滅盡，實際上已經總括地說了一切可以斷除的東西。有智慧的人既然觀察了這樣的念想，接著觀察念想的因，這無量的念想是因為什麼而產生的呢？知道是因為觸而產生的。這觸有兩種：一種是因為煩惱而產生的觸，一種是因為解脫而產生的觸。因為無明（指不明白真理）而產生的叫做煩惱觸，因為明（指明白真理）而產生的叫做解脫觸。因為煩惱觸而產生顛倒的念想，因為解脫觸而產生不顛倒的念想。觀察了念想的因之後，接著觀察果報。』 迦葉菩薩對佛說：『世尊！如果以
【English Translation】 English version: Therefore, arising from great thoughts, due to limitless conditions, limitless thoughts arise. There are also small thoughts, referring to when one has not entered into samadhi (meditative absorption). There are also great thoughts, referring to when one has already entered into samadhi. There are also limitless thoughts, referring to the ten all-encompassing absorptions (referring to the ten meditative states of earth, water, fire, wind, space, consciousness, etc.). There are also small thoughts, referring to all the thoughts of the desire realm (referring to the realm of beings with desires), and so on. There are also great thoughts, referring to all the thoughts of the form realm (referring to the realm of beings with form), and so on. There are also limitless thoughts, referring to all the thoughts of the formless realm (referring to the realm of beings without form), and so on. When these three kinds of thoughts cease, feelings naturally cease as well. When both thoughts and feelings cease, it is called liberation. Kasyapa Bodhisattva (one of the Buddha's ten great disciples) said, 'World Honored One! The cessation of all dharmas (phenomena) is called liberation. Why does the Tathagata (title of the Buddha) say that the cessation of thoughts and feelings is called liberation?' The Buddha said, 'Good man! The Tathagata sometimes speaks because of sentient beings, and those who hear understand the Dharma. Sometimes, because of the Dharma, he speaks to sentient beings, and those who hear also understand the Dharma and speak to sentient beings. What is meant by speaking because of sentient beings, and those who hear understand the Dharma? For example, I previously said to Mahakasyapa (one of the Buddha's ten great disciples), 'Kasyapa! When sentient beings perish, good dharmas also perish.' This is called speaking because of sentient beings, and those who hear understand the Dharma. What is meant by speaking to sentient beings because of the Dharma, and those who hear also understand the Dharma and speak to sentient beings? For example, I previously said to Ananda (one of the Buddha's ten great disciples), 'I do not say to be close to all dharmas, nor do I say not to be close to all dharmas. If, by being close to a certain dharma, good dharmas weaken and unwholesome dharmas flourish, such a dharma should not be approached. If, by being close to a certain dharma, unwholesome dharmas diminish and good dharmas increase, such a dharma should be approached.' This is called speaking to sentient beings because of the Dharma, and those who hear also understand the Dharma and speak to sentient beings. 'Good man! Although the Tathagata speaks of the cessation of thoughts and feelings, he has actually summarized all that can be eliminated. A wise person, having observed such thoughts, then observes the cause of thoughts. What is the cause of these limitless thoughts? It is known that they arise from contact. This contact is of two kinds: one is contact arising from afflictions, and the other is contact arising from liberation. That which arises from ignorance (not understanding the truth) is called contact arising from afflictions, and that which arises from wisdom (understanding the truth) is called contact arising from liberation. From contact arising from afflictions, inverted thoughts arise, and from contact arising from liberation, non-inverted thoughts arise. Having observed the cause of thoughts, one then observes the karmic consequences.' Kasyapa Bodhisattva said to the Buddha, 'World Honored One! If by
因此煩惱之想，生於倒想，一切聖人實有倒想而無煩惱。是義云何？」
佛言：「善男子！云何聖人而有倒想？」
迦葉菩薩言：「世尊！一切聖人牛作牛想，亦說是牛。馬作馬想，亦說是馬。男女大小、舍宅車乘、去來亦爾，是名倒想。」
「善男子！一切凡夫有二種想：一者世流佈想、二者著想。一切聖人唯有世流佈想，無有著想。一切凡夫惡覺觀故，於世流佈生於著想。一切聖人善覺觀故，於世流佈不生著想。是故凡夫名為倒想，聖人雖知，不名倒想。智者如是觀想因已，次觀果報，是惡想果，在於地獄、餓鬼、畜生、人天中受。如我因斷惡覺觀故，無明觸斷，是故想斷，因想斷故，果報亦斷。智者為斷如是想因，修八正道。善男子！若有能作如是等觀，則得名為清凈梵行。善男子！是名眾生毒身之中有妙藥王，如雪山中雖有毒草亦有妙藥。
「複次善男子！智者觀欲，欲者即是色、聲、香、味、觸。善男子！即是如來因中說果；從此五事生於欲耳，實非欲也。善男子！愚癡之人貪求受之，於是色中生顛倒想，乃至觸中亦生倒想，倒想因緣便生於受，是故世間說因倒想生十種想。欲因緣故，在於世間受惡果報，以惡加於父母、沙門、婆羅門等，所不應作而故作之，不惜身命。是故智者
【現代漢語翻譯】 現代漢語譯本： 「因此，煩惱的產生源於顛倒的認知，而一切聖人雖然有顛倒的認知，卻沒有煩惱。這是什麼道理呢？」 佛說：「善男子！為什麼說聖人會有顛倒的認知呢？」 迦葉菩薩說：「世尊！一切聖人看到牛就認為是牛，也說這是牛。看到馬就認為是馬，也說這是馬。對於男女大小、房屋車乘、來去也是如此，這被稱為顛倒的認知。」 「善男子！一切凡夫有兩種認知：一是世俗流佈的認知，二是執著的認知。一切聖人只有世俗流佈的認知，沒有執著的認知。一切凡夫因為惡的覺觀，對於世俗流佈的認知產生執著。一切聖人因為善的覺觀，對於世俗流佈的認知不產生執著。所以凡夫的認知被稱為顛倒的認知，而聖人雖然知道，卻不被稱為顛倒的認知。智者這樣觀察認知的因之後，接著觀察果報，這種惡的認知所產生的果報，會在地獄、餓鬼、畜生、人天中承受。正如我因為斷除了惡的覺觀，無明（avidyā）的觸（sparśa）就斷了，因此認知也斷了，因為認知斷了，果報也斷了。智者爲了斷除這種認知的因，修習八正道（aṣṭāṅgamārga）。善男子！如果有人能夠這樣觀察，就可以被稱為清凈的梵行（brahmacarya）。善男子！這就像眾生毒身之中有妙藥王，如同雪山中雖然有毒草也有妙藥。」 「再者，善男子！智者觀察慾望，慾望就是色（rūpa）、聲（śabda）、香（gandha）、味（rasa）、觸（spraṣṭavya）。善男子！這就像如來在因中說果；從這五事產生慾望，實際上並非慾望本身。善男子！愚癡的人貪求接受這些，於是在色中產生顛倒的認知，乃至觸中也產生顛倒的認知，因為顛倒的認知，便產生了感受（vedanā），所以世間說因為顛倒的認知而產生十種認知。因為慾望的緣故，在世間承受惡的果報，把惡加於父母、沙門（śramaṇa）、婆羅門（brāhmaṇa）等，不應該做的事情卻故意去做，不愛惜自己的生命。所以智者
【English Translation】 English version: 『Therefore, the thought of affliction arises from inverted perception, while all sages, though having inverted perception, have no affliction. What is the meaning of this?』 The Buddha said, 『Good man! How can sages have inverted perception?』 Kāśyapa Bodhisattva said, 『World Honored One! All sages perceive a cow as a cow, and say it is a cow. They perceive a horse as a horse, and say it is a horse. The same is true for men and women, large and small, houses, vehicles, coming and going. This is called inverted perception.』 『Good man! All ordinary beings have two kinds of perception: one is worldly perception, and the other is attached perception. All sages have only worldly perception, and no attached perception. All ordinary beings, due to evil contemplation, develop attachment to worldly perception. All sages, due to good contemplation, do not develop attachment to worldly perception. Therefore, the perception of ordinary beings is called inverted perception, while sages, though knowing, are not said to have inverted perception. The wise, having observed the cause of perception, then observe the karmic result. The result of this evil perception is to be received in hell, among hungry ghosts, animals, humans, and gods. Just as I, by cutting off evil contemplation, have cut off the contact (sparśa) of ignorance (avidyā), thus perception is cut off, and because perception is cut off, the karmic result is also cut off. The wise, in order to cut off the cause of such perception, cultivate the Noble Eightfold Path (aṣṭāṅgamārga). Good man! If one can make such observations, one is called a pure Brahmacarya (brahmacarya). Good man! This is like having a wonderful medicine king within the poisonous body of sentient beings, just as in the snowy mountains there are both poisonous herbs and wonderful medicines.』 『Furthermore, good man! The wise observe desire, and desire is form (rūpa), sound (śabda), smell (gandha), taste (rasa), and touch (spraṣṭavya). Good man! This is like the Tathāgata speaking of the result in the cause; from these five things desire arises, but it is not actually desire itself. Good man! Foolish people greedily seek to receive these, and thus inverted perception arises in form, and inverted perception also arises in touch. Because of inverted perception, feeling (vedanā) arises, and therefore the world says that ten kinds of perception arise from inverted perception. Because of desire, one receives evil karmic results in the world, inflicting evil upon parents, śramaṇas (śramaṇa), brāhmaṇas (brāhmaṇa), and doing what should not be done, without cherishing one's own life. Therefore, the wise』
，觀是惡想因緣故生欲心。智者如是觀欲因已，次觀果報，是欲多有諸惡果報，所謂地獄、餓鬼、畜生、人中、天上，是名觀果報。若是惡想得除滅者，終不生於此欲心也。無慾心故不受惡受，無惡受故則無惡果，是故我應先斷惡想，斷惡想已，如是等法自然而滅。是故智者為滅惡想修八正道，是則名為清凈梵行。是名眾生毒身之中有妙藥王，如雪山中雖有毒草亦有妙藥。
「複次善男子！智者如是觀是欲已，次當觀業。何以故？有智之人當作是念，受、想、觸欲即是煩惱，是煩惱者，能作生業、不作受業。如是煩惱與業共行，則有二種，一作生業、二作受業，是故智者當觀于業。是業三種：謂身、口、意。善男子！身口二業，亦名為業，亦名業果；意唯名業，不名為果，以業因故，則名為業。善男子！身、口二業名為外業，意業名內。是三種業共煩惱行故，作二種業，一者生業、二者受業。善男子！正業者即意業也，期業者謂身、口業。先發故名意業，從意業生，名身、口業，是故意業得名為正。智者觀業已，次觀業因，業因者即無明觸，因無明觸眾生求有，求有因緣即是愛也，愛因緣故造作三種身、口、意業。善男子！智者如是觀業因已，次觀果報，果報有四：一者黑黑果報、二者白白果報、三者雜雜果報
【現代漢語翻譯】 現代漢語譯本：觀察到是由於惡念的因緣才產生慾望之心。有智慧的人這樣觀察慾望的起因之後，接著觀察其果報，這慾望會帶來許多惡果，包括地獄、餓鬼、畜生、人間、天上等，這稱為觀察果報。如果惡念能夠被消除，最終就不會產生這種慾望之心。沒有慾望之心就不會承受惡的感受，沒有惡的感受就不會有惡果，因此我應該先斷除惡念，斷除惡念之后，這些相應的法自然就會消滅。所以有智慧的人爲了滅除惡念而修習八正道，這被稱為清凈的梵行。這就像眾生充滿毒素的身體中存在著妙藥之王，如同雪山中雖然有毒草，但也存在著妙藥一樣。 「再者，善男子！有智慧的人這樣觀察慾望之後，接下來應當觀察業。為什麼呢？有智慧的人應當這樣想，感受、思想、接觸慾望就是煩惱，這些煩惱能夠造作產生輪迴的業，而不是承受果報的業。這樣的煩惱與業共同作用，就會產生兩種結果，一是造作產生輪迴的業，二是造作承受果報的業，所以有智慧的人應當觀察業。業有三種：即身業、口業、意業。善男子！身業和口業，既稱為業，也稱為業果；意業只稱為業，不稱為果，因為是業的起因，所以稱為業。善男子！身業和口業稱為外業，意業稱為內業。這三種業與煩惱共同作用，就會產生兩種業，一是產生輪迴的業，二是承受果報的業。善男子！正業就是意業，期業是指身業和口業。因為意業先發起，所以稱為意業，從意業產生，稱為身業和口業，所以意業被稱為正。有智慧的人觀察業之後，接著觀察業的起因，業的起因就是無明觸（無知和接觸），因為無明觸，眾生才追求存在，追求存在的因緣就是愛，因為愛的原因才造作身、口、意三種業。善男子！有智慧的人這樣觀察業的起因之後，接著觀察果報，果報有四種：一是黑黑果報，二是白白果報，三是雜雜果報。
【English Translation】 English version: Observing, it is due to the causes and conditions of evil thoughts that the desire mind arises. The wise, having thus observed the cause of desire, then observe its consequences, that desire has many evil consequences, such as hell, hungry ghosts, animals, the human realm, and the heavens; this is called observing the consequences. If evil thoughts can be eliminated, then this desire mind will ultimately not arise. Without a desire mind, one will not experience evil sensations, and without evil sensations, there will be no evil consequences. Therefore, I should first eliminate evil thoughts; having eliminated evil thoughts, these corresponding dharmas will naturally cease. Therefore, the wise, in order to eliminate evil thoughts, cultivate the Eightfold Path; this is called pure conduct. This is like the king of wondrous medicine existing within the poisonous body of sentient beings, just as in the snowy mountains, though there are poisonous herbs, there are also wondrous medicines. Furthermore, good man! The wise, having thus observed desire, should next observe karma. Why? The wise should think thus: sensation, thought, and contact with desire are afflictions. These afflictions can create karma that leads to rebirth, but not karma that leads to experiencing consequences. When such afflictions act together with karma, two results arise: one is creating karma that leads to rebirth, and the other is creating karma that leads to experiencing consequences. Therefore, the wise should observe karma. There are three types of karma: bodily, verbal, and mental. Good man! Bodily and verbal karma are both called karma and the result of karma; mental karma is only called karma, not a result, because it is the cause of karma, therefore it is called karma. Good man! Bodily and verbal karma are called external karma, and mental karma is called internal karma. These three types of karma, acting together with afflictions, create two types of karma: one is karma that leads to rebirth, and the other is karma that leads to experiencing consequences. Good man! Right karma is mental karma, and intended karma refers to bodily and verbal karma. Because mental karma arises first, it is called mental karma; from mental karma arise bodily and verbal karma, therefore mental karma is called right. The wise, having observed karma, then observe the cause of karma. The cause of karma is ignorance-contact (avidya-sparsha), because of ignorance-contact, sentient beings seek existence; the cause of seeking existence is love; because of love, they create the three types of karma: bodily, verbal, and mental. Good man! The wise, having thus observed the cause of karma, then observe the consequences. There are four types of consequences: one is black-black consequences, two are white-white consequences, and three are mixed consequences.
、四者不黑不白不黑不白果報。黑黑果報者，作業時垢，果報亦垢。白白果報者，作業時凈，果報亦凈。雜雜果報者，作業時雜，果報亦雜。不白不黑不白不黑果報者，名無漏業。」
迦葉菩薩白佛言：「世尊！先說無漏無有果報，今云何言不白不黑果報耶？」
佛言：「善男子！是義有二：一者亦果亦報、二者唯果非報。黑黑果報亦名為果，亦名為報。黑因生故得名為果，能作因故複名為報；凈雜亦爾。無漏果者，因有漏生，故名為果，不作他因，不名為報，是故名果不名為報。」
迦葉菩薩白佛言：「世尊！是無漏業非是黑法，何因緣故不名為白？」
「善男子！無有報故，不名為白。對治黑故，故名為白。我今乃說受果報者名之為白，是無漏業不受報故，不名為白，名為寂靜。如是業者有定受報處，如十惡法定在地獄、餓鬼、畜生，十善之業定在人、天。十不善法有上、中、下。上因緣故受地獄身、中因緣故受畜生身、下因緣故受餓鬼身。人業十善復有四種：一者下、二者中、三者上、四者上上。下因緣故生郁單越。中因緣故生弗婆提。上因緣故生瞿陀尼。上上因緣生閻浮提。有智之人作是觀已，即作是念：『我當云何斷是果報？』復作是念：『是業因緣無明觸生，我若斷除無明與觸
【現代漢語翻譯】 現代漢語譯本：第四種是不黑不白，也不是不黑不白的果報。黑黑果報是指，造業時是污垢的，果報也是污垢的。白白果報是指，造業時是清凈的，果報也是清凈的。雜雜果報是指，造業時是混雜的，果報也是混雜的。不白不黑，也不是不黑不白的果報，這被稱為無漏業。 迦葉菩薩問佛說：『世尊！您先前說無漏沒有果報，現在又說不白不黑的果報，這是為什麼呢？』 佛說：『善男子！這裡有兩種含義：一是既是果又是報，二是隻是果不是報。黑黑果報既稱為果，也稱為報。因為黑因產生，所以稱為果；因為它能作為因，所以又稱為報；清凈和混雜的果報也是這樣。無漏果，是因為有漏的因產生，所以稱為果，但它不作為其他因，所以不稱為報，因此稱為果而不是報。』 迦葉菩薩問佛說：『世尊！這無漏業不是黑法，為什麼不稱為白呢？』 佛說：『善男子！因為它沒有報應，所以不稱為白。爲了對治黑法，所以稱為白。我現在說的是接受果報的才稱為白，而無漏業不接受報應，所以不稱為白，稱為寂靜。這樣的業有固定的受報之處，比如十惡法註定在地獄、餓鬼、畜生道，十善業註定在人、天道。十不善法有上、中、下三種。上等的因緣導致地獄身，中等的因緣導致畜生身，下等的因緣導致餓鬼身。人道的十善業又有四種：下等、中等、上等、上上等。下等的因緣導致生在郁單越（Uttarakuru，四大洲之一，以享樂為主），中等的因緣導致生在弗婆提（Purvavideha，四大洲之一，以富饒為主），上等的因緣導致生在瞿陀尼（Aparagodaniya，四大洲之一，以牛羊為主），上上等的因緣導致生在閻浮提（Jambudvipa，四大洲之一，我們所居住的洲）。有智慧的人這樣觀察后，就會想：『我應當如何斷除這些果報呢？』又會想：『這些業的因緣是無明和觸產生的，如果我斷除了無明和觸，』
【English Translation】 English version: The fourth is neither black nor white, nor the result of neither black nor white. The result of black-black karma is that when the action is done, it is defiled, and the result is also defiled. The result of white-white karma is that when the action is done, it is pure, and the result is also pure. The result of mixed karma is that when the action is done, it is mixed, and the result is also mixed. The result of neither black nor white, nor the result of neither black nor white, is called non-leaking karma. Bodhisattva Kasyapa said to the Buddha, 'World Honored One! You previously said that non-leaking has no result, but now you say there is a result of neither black nor white. Why is that?' The Buddha said, 'Good man! There are two meanings to this: one is both result and retribution, and the other is only result, not retribution. The result of black-black karma is called both result and retribution. Because it arises from a black cause, it is called a result; because it can act as a cause, it is also called retribution. The same is true for pure and mixed results. The non-leaking result arises from a leaking cause, so it is called a result, but it does not act as another cause, so it is not called retribution. Therefore, it is called a result but not retribution.' Bodhisattva Kasyapa said to the Buddha, 'World Honored One! This non-leaking karma is not a black dharma, so why is it not called white?' The Buddha said, 'Good man! Because it has no retribution, it is not called white. To counteract black dharma, it is called white. What I am now saying is that those who receive retribution are called white, but non-leaking karma does not receive retribution, so it is not called white, but is called tranquility. Such karma has a fixed place of retribution, such as the ten evil dharmas being destined for hell, hungry ghosts, and animals, and the ten good karmas being destined for humans and gods. The ten non-virtuous dharmas have three levels: upper, middle, and lower. The upper cause leads to a hell body, the middle cause leads to an animal body, and the lower cause leads to a hungry ghost body. The ten good karmas of humans also have four types: lower, middle, upper, and upper-upper. The lower cause leads to birth in Uttarakuru (one of the four continents, mainly for enjoyment), the middle cause leads to birth in Purvavideha (one of the four continents, mainly for wealth), the upper cause leads to birth in Aparagodaniya (one of the four continents, mainly for cattle and sheep), and the upper-upper cause leads to birth in Jambudvipa (one of the four continents, the continent we live on). A wise person, having observed this, will think: 'How should I cut off these retributions?' And will also think: 'The cause of these karmas is ignorance and contact. If I cut off ignorance and contact,'
，如是業果則滅不生。』是故智者為斷無明觸因緣故，修八正道，是則名為清凈梵行。善男子！是名眾生毒身之中有妙藥王，如雪山中雖有毒草亦有妙藥。
「複次善男子！智者觀業觀煩惱已，次觀是二所得果報。是二果報即是苦也，既知是苦則能捨離一切受生。智者復觀，煩惱因緣生於煩惱，業因緣故亦生煩惱，煩惱因緣復生于業，業因緣生苦，苦因緣故生於煩惱，煩惱因緣生有，有因緣生苦，有因緣生有，有因緣生業，業因緣生煩惱，煩惱因緣生苦，苦因緣生苦。善男子！智者若能作如是觀，當知是人能觀業苦。何以故？如上所觀，即是生死十二因緣。若人能觀如是生死十二因緣，當知是人不造新業，能壞故業。善男子！有智之人觀地獄苦，觀一地獄乃至一百三十六所，一一地獄有種種苦，皆是煩惱業因緣生。觀地獄已，次觀餓鬼、畜生等苦，作是觀已，復觀人天所有諸苦，如是眾苦，皆從煩惱業因緣生。善男子！天上雖無大苦惱事，然其身體柔軟細滑，見五相時極受大苦，如地獄苦等無差別。善男子！智者深觀三界諸苦，皆從煩惱業因緣生。善男子！譬如壞器，即易破壞；眾生受身亦復如是，既受身已是眾苦器。譬如大樹花果繁茂眾鳥能壞，如多幹草小火能焚；眾生受身為苦所壞，亦復如是。善男子！智
【現代漢語翻譯】 現代漢語譯本：『如果這樣，業的果報就會滅盡不再產生。』因此，有智慧的人爲了斷除無明（avidyā，指對真理的無知）觸的因緣，修習八正道（aṣṭāṅgamārga，佛教的實踐路徑），這就叫做清凈梵行（brahmacarya，指清凈的行為）。善男子！這就好比眾生有毒的身體中存在著妙藥之王，如同雪山中雖然有毒草，也有妙藥一樣。 複次，善男子！有智慧的人觀察了業和煩惱之後，接著觀察這二者所產生的果報。這二者的果報就是苦。既然知道是苦，就能捨離一切受生。有智慧的人進一步觀察，煩惱因緣產生煩惱，業因緣也產生煩惱，煩惱因緣又產生業，業因緣產生苦，苦因緣產生煩惱，煩惱因緣產生有（bhava，指存在），有因緣產生苦，有因緣產生有，有因緣產生業，業因緣產生煩惱，煩惱因緣產生苦，苦因緣產生苦。善男子！有智慧的人如果能夠這樣觀察，應當知道這個人能夠觀察業的苦。為什麼呢？因為上面所觀察的，就是生死十二因緣（dvādaśāṅga pratītyasamutpāda，佛教關於生命輪迴的十二個環節）。如果有人能夠觀察這生死十二因緣，應當知道這個人不造新的業，能夠摧毀過去的業。善男子！有智慧的人觀察地獄的苦，觀察一個地獄乃至一百三十六個地獄，每一個地獄都有種種的苦，都是從煩惱和業的因緣產生的。觀察地獄之後，接著觀察餓鬼、畜生等苦，這樣觀察之後，再觀察人天所有各種苦。這些眾多的苦，都是從煩惱和業的因緣產生的。善男子！天上雖然沒有大的苦惱之事，但是他們的身體柔軟細滑，當出現五衰相（pañca cyavana，天人臨終前的五種衰敗跡象）時，會遭受極大的痛苦，和地獄的痛苦沒有差別。善男子！有智慧的人深刻地觀察三界（trayo dhātava，指欲界、色界、無色界）的各種苦，都是從煩惱和業的因緣產生的。善男子！譬如一個破損的器皿，就容易被破壞；眾生所受的身體也是這樣，既然接受了身體，就是盛裝各種痛苦的器皿。譬如大樹花果繁茂，眾鳥能夠破壞它，如同許多幹草，小火能夠焚燒它；眾生所受的身體被痛苦所破壞，也是這樣。善男子！有智慧的人
【English Translation】 English version: 『If it is so, the karmic result will cease and not arise.』 Therefore, the wise, in order to sever the cause of ignorance (avidyā) and contact, cultivate the Noble Eightfold Path (aṣṭāṅgamārga), which is called pure conduct (brahmacarya). Good man! This is like the existence of a king of wondrous medicine within the poisonous body of sentient beings, just as in the snowy mountains, though there are poisonous herbs, there are also wondrous medicines. Furthermore, good man! The wise, having observed karma and afflictions, next observe the results obtained from these two. These two results are suffering. Since they know it is suffering, they can abandon all rebirth. The wise further observe that afflictions arise from the cause of afflictions, and afflictions also arise from the cause of karma. Afflictions in turn give rise to karma, karma gives rise to suffering, suffering gives rise to afflictions, afflictions give rise to existence (bhava), existence gives rise to suffering, existence gives rise to existence, existence gives rise to karma, karma gives rise to afflictions, afflictions give rise to suffering, and suffering gives rise to suffering. Good man! If the wise can observe in this way, know that this person can observe the suffering of karma. Why? Because what was observed above is the twelve links of dependent origination (dvādaśāṅga pratītyasamutpāda). If a person can observe these twelve links of dependent origination, know that this person does not create new karma and can destroy old karma. Good man! The wise observe the suffering of hell, observing one hell and even up to one hundred and thirty-six hells. Each hell has various kinds of suffering, all arising from the causes of afflictions and karma. Having observed hell, they next observe the suffering of hungry ghosts and animals, and having observed this, they further observe all the sufferings of humans and gods. These many sufferings all arise from the causes of afflictions and karma. Good man! Although there are no great sufferings in the heavens, their bodies are soft and delicate, and when the five signs of decay (pañca cyavana) appear, they experience great suffering, no different from the suffering of hell. Good man! The wise deeply observe all the sufferings of the three realms (trayo dhātava), all arising from the causes of afflictions and karma. Good man! It is like a broken vessel, which is easily broken; the body that sentient beings receive is also like this. Having received a body, it is a vessel for all kinds of suffering. It is like a large tree with abundant flowers and fruits, which birds can destroy, or like much dry grass, which a small fire can burn; the body that sentient beings receive is destroyed by suffering in the same way. Good man! The wise
者若能觀苦八種如聖行中，當知是人能斷眾苦。善男子！智者深觀是八苦已，次觀苦因。苦因者，即愛無明。是愛無明則有二種：一者求身、二者求財。求身求財，二俱是苦，是故當知愛無明者，即是苦因。善男子！是愛無明，則有二種：一者內、二者外。內能作業，外能增長。又復內能作業，外作業果。斷內愛已，業則得斷。斷外愛已，果則得斷。內愛能生未來世苦，外愛能生現在世苦。智者觀愛，即是苦因。既觀因已，次觀果報。苦果報者，即是取也。愛果名取，是取因緣即內外愛，則有愛苦。善男子！智者當觀，愛因緣取，取因緣愛。若我能斷愛、取二事，則不造業受于眾苦。是故智者為斷愛苦，修八正道。善男子！若有人能如是觀者，是則名為清凈梵行。是名眾生毒身之中有妙藥王，如雪山中雖有毒草亦有妙藥。」
大般涅槃經卷第三十七 大正藏第 12 冊 No. 0374 大般涅槃經
大般涅槃經卷第三十八
北涼天竺三藏曇無讖譯迦葉菩薩品第十二之六
◎迦葉菩薩白佛言：「世尊！云何名為清凈梵行？」
佛言：「善男子！一切法是。」
迦葉菩薩言：「世尊！一切法者，義不決定。何以故？如來或說是善不善、或時說為四念處觀、或說是十二入、或
【現代漢語翻譯】 現代漢語譯本：如果有人能像聖者那樣觀察八種苦，應當知道這個人能夠斷除一切痛苦。善男子！智者深刻觀察這八種苦之後，接著觀察苦的原因。苦的原因，就是愛和無明（avidyā，指對真理的無知）。這愛和無明有兩種：一是追求身體，二是追求財富。追求身體和追求財富，兩者都是痛苦，所以應當知道愛和無明就是苦的原因。善男子！這愛和無明也有兩種：一是內在的，二是外在的。內在的能造作業，外在的能增長業。又，內在的能造作業，外在的能產生業果。斷除了內在的愛，業就能斷除。斷除了外在的愛，果就能斷除。內在的愛能產生未來世的苦，外在的愛能產生現在世的苦。智者觀察愛，就知道它是苦的原因。既然觀察了原因，接著觀察果報。苦的果報，就是取（upādāna，執取）。愛的果報叫做取，這取的因緣就是內在和外在的愛，因此有愛帶來的痛苦。善男子！智者應當觀察，愛是取的因緣，取是愛的因緣。如果我能斷除愛和取這兩件事，就不會造業而承受各種痛苦。所以智者爲了斷除愛的痛苦，修習八正道。善男子！如果有人能這樣觀察，這就叫做清凈梵行（brahmacarya，指清凈的修行）。這就像眾生有毒的身體中存在著妙藥之王，如同雪山中雖然有毒草也有妙藥一樣。」
迦葉菩薩問佛說：『世尊！什麼叫做清凈梵行？』 佛說：『善男子！一切法都是。』 迦葉菩薩說：『世尊！一切法，意義不確定。為什麼呢？如來有時說是善與不善，有時說是四念處觀（smṛtyupasthāna，四種禪修方法），有時說是十二入（āyatana，指六根和六塵），有時說
【English Translation】 English version: If one can observe the eight kinds of suffering as the saints do, it should be known that this person can cut off all suffering. Good man! After a wise person deeply observes these eight sufferings, they then observe the cause of suffering. The cause of suffering is love and ignorance (avidyā, referring to ignorance of the truth). This love and ignorance are of two kinds: one is the pursuit of the body, and the other is the pursuit of wealth. The pursuit of the body and the pursuit of wealth are both suffering, so it should be known that love and ignorance are the cause of suffering. Good man! This love and ignorance are also of two kinds: one is internal, and the other is external. The internal can create karma, and the external can increase karma. Furthermore, the internal can create karma, and the external can produce the result of karma. If internal love is cut off, karma can be cut off. If external love is cut off, the result can be cut off. Internal love can produce suffering in future lives, and external love can produce suffering in the present life. A wise person observes love and knows that it is the cause of suffering. Having observed the cause, they then observe the karmic retribution. The karmic retribution of suffering is grasping (upādāna, clinging). The result of love is called grasping, and the cause of this grasping is internal and external love, thus there is suffering caused by love. Good man! A wise person should observe that love is the cause of grasping, and grasping is the cause of love. If I can cut off these two things, love and grasping, I will not create karma and endure various sufferings. Therefore, a wise person cultivates the Eightfold Path to cut off the suffering of love. Good man! If someone can observe in this way, this is called pure conduct (brahmacarya, referring to pure practice). This is like the existence of a king of wonderful medicine in the poisonous body of sentient beings, just as there are both poisonous herbs and wonderful medicine in the snowy mountains.」
Kāśyapa Bodhisattva asked the Buddha, 『World Honored One! What is called pure conduct?』 The Buddha said, 『Good man! All dharmas are.』 Kāśyapa Bodhisattva said, 『World Honored One! The meaning of all dharmas is not definite. Why is that? The Tathagata sometimes says it is good and not good, sometimes says it is the contemplation of the four foundations of mindfulness (smṛtyupasthāna, four types of meditation), sometimes says it is the twelve entrances (āyatana, referring to the six senses and six sense objects), sometimes says』
說是善知識、或說是十二因緣、或說是眾生、或說是正見邪見、或說十二部經、或說即是二諦，如來今乃說，一切法為凈梵行，悉是何等一切法耶？」
佛言：「善哉，善哉！善男子！如是微妙大涅槃經，乃是一切善法寶藏。譬如大海是眾寶藏，是涅槃經亦復如是，即是一切字義秘藏。善男子！如須彌山眾藥根本，是經亦爾，即是菩薩戒之根本。善男子！譬如虛空是一切物之所住處，是經亦爾，即是一切善法住處。善男子！譬如猛風無能繫縛一切菩薩行，是經者亦復如是，不為一切煩惱惡法之所繫縛。善男子！譬如金剛無能壞者，是經亦爾，雖有外道惡邪之人，不能破壞。善男子！如恒河沙無能數者，如是經義亦復如是，無能數者。善男子！是經典者為諸菩薩而作法幢，如帝釋幢。善男子！是經即是趣涅槃城之商主也，如大導師引諸商人趣向大海。善男子！是經能為諸菩薩等作法光明，如世日月能破諸闇。善男子！是經能為病苦眾生作大良藥，如香山中微妙藥王能治眾病。善男子！是經能為一闡提杖，猶如羸人因之得起。善男子！是經能為一切惡人而作橋樑，猶如世橋能渡一切。善男子！是經能為行二十五有者，遇煩惱熱，而作陰涼，如世間蓋，遮覆暑熱。善男子！是經即是大無畏王，能壞一切煩惱惡魔，如師
【現代漢語翻譯】 現代漢語譯本：有人說這是善知識（kalyāṇa-mitra，指引人走向正道的良師益友），有人說是十二因緣（dvādaśa-aṅga-pratītyasamutpāda，佛教關於生命輪迴的十二個環節），有人說是眾生（sattva，有情生命），有人說是正見邪見（samyag-dṛṣṭi/mithyā-dṛṣṭi，正確的見解和錯誤的見解），有人說是十二部經（dvādaśāṅga-buddhavacana，佛陀教法的十二種分類），有人說這就是二諦（satya-dvaya，世俗諦和勝義諦），如來（tathāgata，佛陀的稱號）現在說，一切法（dharma，宇宙萬物的規律和現象）都是清凈的梵行（brahmacarya，清凈的行為），這究竟是指哪些一切法呢？ 佛陀說：『好啊，好啊！善男子！像這樣微妙的大涅槃經（mahāparinirvāṇa-sūtra，闡述佛陀涅槃教義的經典），是一切善法的寶藏。譬如大海是各種寶藏的所在，這部涅槃經也是如此，它是一切文字和意義的秘密寶藏。善男子！就像須彌山（Sumeru，佛教宇宙觀中的中心山）是各種藥材的根本，這部經也是這樣，它是菩薩戒（bodhisattva-śīla，菩薩所持守的戒律）的根本。善男子！譬如虛空是一切事物的居所，這部經也是這樣，它是一切善法的居所。善男子！譬如猛烈的風無法束縛一切菩薩的修行，這部經也是如此，不會被一切煩惱和惡法所束縛。善男子！譬如金剛（vajra，一種堅硬無比的寶石）無法被摧毀，這部經也是如此，即使有外道（tīrthika，非佛教的修行者）和邪惡之人，也不能破壞它。善男子！譬如恒河沙（gaṅgā-nadī-vālukā，恒河的沙子）無法計數，這部經的意義也是如此，無法計數。善男子！這部經典是為諸菩薩而設立的法幢（dharma-dhvaja，象徵佛法的旗幟），就像帝釋天（Indra，佛教中的天神）的旗幟一樣。善男子！這部經是通往涅槃之城（nirvāṇa-pura，解脫的境界）的商隊首領，就像偉大的導師引導商人走向大海一樣。善男子！這部經能為諸菩薩等帶來法光明，就像世間的日月能夠破除黑暗一樣。善男子！這部經能為遭受病苦的眾生提供良藥，就像香山（Gandhamādana，傳說中的藥山）中微妙的藥王能夠治療各種疾病一樣。善男子！這部經能為一闡提（icchantika，斷絕善根的人）提供支撐，就像虛弱的人依靠它才能站起來一樣。善男子！這部經能為一切惡人架起橋樑，就像世間的橋樑能夠渡過一切一樣。善男子！這部經能為在二十五有（pañcaviṃśati-bhava，三界中的二十五種存在狀態）中輪迴的人，在遇到煩惱熱時提供陰涼，就像世間的傘蓋，遮擋暑熱一樣。善男子！這部經是無畏之王，能夠摧毀一切煩惱惡魔，就像獅子一樣。』
【English Translation】 English version: 'Some say it is a kalyāṇa-mitra (spiritual friend), some say it is the twelve nidānas (links of dependent origination), some say it is sattva (sentient beings), some say it is samyag-dṛṣṭi and mithyā-dṛṣṭi (right and wrong views), some say it is the twelve divisions of scriptures (dvādaśāṅga-buddhavacana), some say it is the two truths (satya-dvaya), but now the Tathāgata (Buddha) says that all dharmas (phenomena) are pure brahmacarya (holy life). What are all these dharmas?' The Buddha said, 'Excellent, excellent! Good man! This subtle Mahāparinirvāṇa Sūtra (the Great Nirvana Sutra) is the treasure of all good dharmas. Just as the ocean is a treasure of various jewels, so too is this Nirvana Sutra, it is the secret treasure of all words and meanings. Good man! Just as Mount Sumeru (the central mountain in Buddhist cosmology) is the root of all medicines, so too is this sutra, it is the root of the bodhisattva precepts (bodhisattva-śīla). Good man! Just as space is the dwelling place of all things, so too is this sutra, it is the dwelling place of all good dharmas. Good man! Just as a fierce wind cannot bind the practice of all bodhisattvas, so too is this sutra, it is not bound by all afflictions and evil dharmas. Good man! Just as a vajra (diamond) cannot be destroyed, so too is this sutra, even if there are tīrthikas (non-Buddhist ascetics) and evil people, they cannot destroy it. Good man! Just as the sands of the Ganges River (gaṅgā-nadī-vālukā) cannot be counted, so too are the meanings of this sutra, they cannot be counted. Good man! This sutra is a dharma-dhvaja (banner of dharma) established for all bodhisattvas, like the banner of Indra (the king of gods). Good man! This sutra is the caravan leader to the city of nirvana (nirvāṇa-pura), like a great guide leading merchants towards the ocean. Good man! This sutra can provide the light of dharma for all bodhisattvas, like the sun and moon in the world that can dispel darkness. Good man! This sutra can provide great medicine for sentient beings suffering from illness, like the subtle king of medicine in Gandhamādana (a mythical mountain) that can cure all diseases. Good man! This sutra can provide support for an icchantika (one who has cut off their roots of goodness), like a weak person who can stand up because of it. Good man! This sutra can build a bridge for all evil people, just like a bridge in the world that can cross everything. Good man! This sutra can provide shade for those who are transmigrating in the twenty-five existences (pañcaviṃśati-bhava) when they encounter the heat of afflictions, like an umbrella in the world that covers the heat. Good man! This sutra is the fearless king, able to destroy all afflictions and evil demons, like a lion.'
子王降伏眾獸。善男子！是經即是大神咒師，能壞一切煩惱惡鬼，如世咒師能去魍魎。善男子！是經即是無上霜雹，能壞一切生死果報，如世雹雨壞諸果實。善男子！是經能為壞戒目者作大良藥，猶如世間安阇那藥善療眼痛。善男子！是經能住一切善法，如世間地能住眾物。善男子！是經即是毀戒眾生之明鏡也，如世明鏡見諸色像。善男子！是經能為無慚愧者而作衣服，如世衣裳障蔽形體。善男子！是經能為貧善法者作大財寶，如功德天利益貧者。善男子！是經能為渴法眾生作甘露漿，如八味水充足渴者。善男子！是經能為煩惱之人而作法床，如世之人遇安隱床。善男子！是經能為初地菩薩至十住菩薩，而作瓔珞、香花涂香、末香燒香，清凈種性具足之乘，過於一切六波羅蜜受妙樂處，如忉利天波利質多羅樹。
「善男子！是經即是剛利智斧能伐一切煩惱大樹、即是利刀能割習氣、即是勇健能摧魔怨、即是智火焚煩惱薪、即因緣藏出辟支佛、即是聞藏生聲聞人、即是一切諸天之眼、即是一切人之正道、即是一切畜生依處、即是餓鬼解脫之處、即是地獄無上之尊、即是一切十方眾生無上之器、即是十方過去未來現在諸佛之父母也。善男子！是故此經攝一切法。如我先說，此經雖攝一切諸法，我說梵行即是三十七助
【現代漢語翻譯】 現代漢語譯本 善男子！這部經就像降伏眾獸的獅子王。善男子！這部經就像偉大的咒語大師，能摧毀一切煩惱惡鬼，就像世間的咒語大師能驅除魍魎一樣。善男子！這部經就像無上的霜雹，能摧毀一切生死的果報，就像世間的冰雹能摧毀各種果實一樣。善男子！這部經能為破戒的人提供良藥，就像世間的安阇那藥（一種眼藥）能有效治療眼痛一樣。善男子！這部經能使一切善法得以安住，就像世間的大地能承載萬物一樣。善男子！這部經就像破戒眾生的明鏡，就像明鏡能照見各種形象一樣。善男子！這部經能為無慚愧的人提供衣服，就像世間的衣裳能遮蔽身體一樣。善男子！這部經能為缺少善法的人提供巨大的財富，就像功德天（佛教中的福德女神）能利益貧窮的人一樣。善男子！這部經能為渴求佛法的人提供甘露漿，就像八味水能滿足口渴的人一樣。善男子！這部經能為煩惱的人提供法床，就像世間的人能遇到安穩的床一樣。善男子！這部經能為從初地菩薩到十住菩薩提供瓔珞、香花、涂香、末香、燒香，清凈的種性，具足的乘，超越一切六波羅蜜，享受美妙快樂的地方，就像忉利天（欲界第二天）的波利質多羅樹一樣。 善男子！這部經就像鋒利的智慧之斧，能砍伐一切煩惱的大樹；就像鋒利的刀，能割斷習氣；就像勇猛的戰士，能摧毀魔怨；就像智慧的火焰，能焚燒煩惱的薪柴；是因緣的寶藏，能產生辟支佛（獨覺）；是聽聞的寶藏，能產生聲聞人；是一切諸天的眼睛；是一切人的正道；是一切畜生的依靠；是餓鬼解脫的地方；是地獄無上的尊者；是一切十方眾生無上的器皿；是十方過去、未來、現在諸佛的父母。善男子！因此，這部經攝持一切法。就像我先前所說，這部經雖然攝持一切諸法，我說梵行就是三十七助道品。
【English Translation】 English version Good man! This sutra is like the lion king subduing all beasts. Good man! This sutra is like a great mantra master, able to destroy all afflictive demons, just as worldly mantra masters can dispel goblins. Good man! This sutra is like the supreme frost and hail, able to destroy all the karmic results of birth and death, just as worldly hail can destroy various fruits. Good man! This sutra can provide great medicine for those who have broken precepts, just as worldly anjana medicine (a type of eye medicine) can effectively treat eye pain. Good man! This sutra can enable all good dharmas to abide, just as the earth in the world can support all things. Good man! This sutra is like a clear mirror for those who have broken precepts, just as a clear mirror can reflect all kinds of images. Good man! This sutra can provide clothing for those who are without shame, just as worldly clothes can cover the body. Good man! This sutra can provide great wealth for those who lack good dharmas, just as the goddess of merit (a goddess of merit in Buddhism) can benefit the poor. Good man! This sutra can provide nectar for those who thirst for the Dharma, just as eight-flavored water can satisfy the thirsty. Good man! This sutra can provide a Dharma bed for those who are afflicted, just as worldly people can encounter a peaceful bed. Good man! This sutra can provide necklaces, fragrant flowers, scented ointments, powdered incense, and burning incense for Bodhisattvas from the first ground to the tenth dwelling, a pure lineage, a complete vehicle, surpassing all six paramitas, and a place to enjoy wonderful happiness, just like the parijata tree in the Trayastrimsa heaven (the second heaven of the desire realm). Good man! This sutra is like a sharp axe of wisdom, able to cut down all the great trees of affliction; like a sharp knife, able to sever habitual tendencies; like a courageous warrior, able to destroy demonic enemies; like the fire of wisdom, able to burn the firewood of affliction; it is the treasure of conditions, able to produce Pratyekabuddhas (solitary realizers); it is the treasure of hearing, able to produce Sravakas (hearers); it is the eye of all the gods; it is the right path for all people; it is the reliance of all animals; it is the place of liberation for hungry ghosts; it is the supreme venerable one of hell; it is the supreme vessel for all sentient beings in the ten directions; it is the parents of all Buddhas in the past, future, and present of the ten directions. Good man! Therefore, this sutra encompasses all dharmas. Just as I said before, although this sutra encompasses all dharmas, I say that the Brahmacarya is the thirty-seven aids to enlightenment.
道法。善男子！若離如是三十七品，終不能得聲聞正果乃至阿耨多羅三藐三菩提果，不見佛性及佛性果，以是因緣梵行即是三十七品。何以故？三十七品性非顛倒，能壞顛倒；性非惡見，能壞惡見；性非怖畏，能壞怖畏；性是凈行，能令眾生畢竟造作清凈梵行。」
迦葉菩薩白佛言：「世尊！有漏之法，亦復能作無漏法因，如來何故不說有漏為凈梵行？」
「善男子！一切有漏即是顛倒，是故有漏不得名為清凈梵行。」
迦葉菩薩白佛言：「世尊！世第一法，為是有漏、是無漏耶？」
佛言：「善男子！是有漏也。」
「世尊！雖是有漏，性非顛倒，何故不名清凈梵行？」
「善男子！世第一法，無漏因故似於無漏，向無漏故不名顛倒。善男子！清凈梵行發心相續乃至畢竟，世第一法唯是一念，是故不得名凈梵行。」
迦葉菩薩白佛言：「世尊！眾生五識亦是有漏，非是顛倒，復非一念，何故不名清凈梵行？」
「善男子！眾生五識雖非一念，然是有漏，復是顛倒，增諸漏故，名為有漏。體非真實，著想故倒。云何名為體非真實，著想故倒？非男女中生男女想，乃至舍宅車乘瓶衣亦復如是，是名顛倒。善男子！三十七品性無顛倒，是故得名清凈梵行。善男子！若有
【現代漢語翻譯】 現代漢語譯本：佛陀教導說：『善男子！如果離開了這三十七道品，最終不可能證得聲聞的真正果位，乃至無上正等正覺的果位，也無法見到佛性和佛性的果實。因為這個緣故，清凈的修行就是這三十七道品。為什麼呢？因為三十七道品的性質不是顛倒的，能夠破除顛倒；性質不是邪惡的見解，能夠破除邪惡的見解；性質不是恐懼，能夠破除恐懼；性質是清凈的行為，能夠使眾生最終成就清凈的修行。』 迦葉菩薩問佛說：『世尊！有漏的法，也能夠作為無漏法的因，如來為什麼不說有漏法是清凈的修行呢？』 佛陀回答說：『善男子！一切有漏法都是顛倒的，所以有漏法不能稱為清凈的修行。』 迦葉菩薩問佛說：『世尊！世間第一法，是有漏的還是無漏的呢？』 佛陀說：『善男子！是有漏的。』 迦葉菩薩問：『世尊！雖然是有漏的，但它的性質不是顛倒的，為什麼不稱為清凈的修行呢？』 佛陀說：『善男子！世間第一法，因為是無漏的因，所以看起來像無漏法，因為它趨向于無漏，所以不稱為顛倒。善男子！清凈的修行是從發心開始，相續不斷直到最終成就，而世間第一法只是一念，所以不能稱為清凈的修行。』 迦葉菩薩問佛說：『世尊！眾生的五識也是有漏的，不是顛倒的，也不是一念，為什麼不稱為清凈的修行呢？』 佛陀說：『善男子！眾生的五識雖然不是一念，但它是有漏的，也是顛倒的，因為它增長了各種煩惱，所以稱為有漏。它的本體不是真實的，因為執著于妄想而顛倒。為什麼說本體不是真實的，因為執著于妄想而顛倒呢？在非男非女中產生男女的妄想，乃至對於房屋、車輛、瓶子、衣服也是如此，這叫做顛倒。善男子！三十七道品的性質沒有顛倒，所以稱為清凈的修行。善男子！如果有人
【English Translation】 English version: The Buddha taught: 'Good man! If one departs from these thirty-seven factors of enlightenment, one will ultimately not attain the true fruit of a Sravaka (hearer), nor even the fruit of Anuttara-samyak-sambodhi (supreme perfect enlightenment), nor see the Buddha-nature and the fruit of Buddha-nature. For this reason, pure conduct is these thirty-seven factors. Why? Because the nature of the thirty-seven factors is not inverted, it can destroy inversion; its nature is not evil views, it can destroy evil views; its nature is not fear, it can destroy fear; its nature is pure conduct, it can enable sentient beings to ultimately accomplish pure conduct.' Kasyapa Bodhisattva asked the Buddha: 'World Honored One! Leaky (asrava) dharmas can also be the cause of non-leaky dharmas, why does the Tathagata (Buddha) not say that leaky dharmas are pure conduct?' The Buddha replied: 'Good man! All leaky dharmas are inverted, therefore leaky dharmas cannot be called pure conduct.' Kasyapa Bodhisattva asked the Buddha: 'World Honored One! The highest mundane dharma, is it leaky or non-leaky?' The Buddha said: 'Good man! It is leaky.' Kasyapa Bodhisattva asked: 'World Honored One! Although it is leaky, its nature is not inverted, why is it not called pure conduct?' The Buddha said: 'Good man! The highest mundane dharma, because it is the cause of non-leaky dharmas, it appears similar to non-leaky dharmas, and because it tends towards the non-leaky, it is not called inverted. Good man! Pure conduct begins with the arising of the mind, continues uninterrupted until the ultimate accomplishment, while the highest mundane dharma is only a single thought, therefore it cannot be called pure conduct.' Kasyapa Bodhisattva asked the Buddha: 'World Honored One! The five consciousnesses of sentient beings are also leaky, not inverted, and not a single thought, why are they not called pure conduct?' The Buddha said: 'Good man! Although the five consciousnesses of sentient beings are not a single thought, they are leaky and also inverted, because they increase various defilements, therefore they are called leaky. Their essence is not real, because of attachment to thoughts, they are inverted. Why is it said that their essence is not real, and because of attachment to thoughts, they are inverted? To generate the thought of male or female in what is neither male nor female, and the same is true for houses, vehicles, bottles, and clothes, this is called inversion. Good man! The nature of the thirty-seven factors of enlightenment is without inversion, therefore they are called pure conduct. Good man! If someone'
菩薩於三十七品，知根、知因、知攝、知增、知主、知導、知勝、知實、知畢竟者，如是菩薩則得名為清凈梵行。」◎
◎迦葉菩薩白佛言：「世尊！云何名為知根乃至知畢竟耶？」
佛言：「善男子！善哉，善哉。菩薩發問為於二事：一者為自知故、二者為他知故。汝今已知，但為無量眾生未解，啟請是事，是故我今重讚歎汝。善哉，善哉！善男子！三十七品，根本是欲，因名明觸，攝取名受，增名善思，主名爲念，導名為定，勝名智慧，實名解脫，畢竟名為大般涅槃。善男子！善欲即是初發道心，乃至阿耨多羅三藐三菩提之根本也，是故我說欲為根本。善男子！如世間說，一切苦惱，愛為根本；一切疹病，宿食為本；一切斷事，斗諍為本。一切惡事，虛妄為本。」
迦葉菩薩白佛言：「世尊！如來先於此經中說，一切善法不放逸為本，今乃說欲，是義云何？」
佛言：「善男子！若言生因，善欲是也；若言了因，不放逸是。如世間說，一切果者子為其因。或復有說，子為生因，地爲了因，是義亦爾。」
迦葉菩薩言：「世尊！如來先於余經中說，三十七品佛是根本，是義云何？」
「善男子！如來先說，眾生初知三十七品，佛是根本。若自證得，欲為根本。」
「世
【現代漢語翻譯】 現代漢語譯本：菩薩在修習三十七道品時，如果能了知其根本、因緣、攝取、增長、主導、引導、殊勝、真實和究竟，這樣的菩薩才能被稱為具有清凈的梵行。 迦葉菩薩問佛說：『世尊！如何稱為知根乃至知畢竟呢？』 佛說：『善男子！問得好，問得好。菩薩發問是爲了兩個目的：一是為自己瞭解，二是為他人瞭解。你現在已經瞭解了，但爲了無量眾生不明白，所以才請問此事，因此我再次讚歎你。善哉，善哉！善男子！三十七道品的根本是欲（chanda，意願），因緣是明觸（vividha sparsha，清晰的接觸），攝取是受（vedana，感受），增長是善思（samyak manasikara，正確的思考），主導是念（smriti，正念），引導是定（samadhi，禪定），殊勝是智慧（prajna，智慧），真實是解脫（vimukti，解脫），究竟是大般涅槃（maha-parinirvana，大涅槃）。善男子！善欲就是初發道心，乃至達到阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）的根本，所以我說欲為根本。善男子！就像世間所說，一切苦惱，愛（trishna，渴愛）是根本；一切疾病，宿食是根本；一切爭端，鬥爭是根本；一切惡事，虛妄是根本。』 迦葉菩薩問佛說：『世尊！如來先前在此經中說，一切善法以不放逸（apramada，不懈怠）為根本，現在卻說欲，這是什麼意思呢？』 佛說：『善男子！如果說生起之因，善欲就是；如果說了解之因，不放逸就是。就像世間所說，一切果實，種子是其因。或者也有說，種子是生起之因，土地是瞭解之因，這個道理也是如此。』 迦葉菩薩說：『世尊！如來先前在其他經典中說，三十七道品以佛為根本，這是什麼意思呢？』 『善男子！如來先前說，眾生初次瞭解三十七道品時，佛是根本。如果自己證悟了，欲才是根本。』
【English Translation】 English version: A Bodhisattva, in the thirty-seven practices, who knows the root, knows the cause, knows the gathering, knows the increase, knows the master, knows the guide, knows the victory, knows the reality, and knows the ultimate, such a Bodhisattva is then called one with pure Brahma conduct. Bodhisattva Kashyapa said to the Buddha, 'World Honored One! What is meant by knowing the root, and so on, up to knowing the ultimate?' The Buddha said, 'Good man! Excellent, excellent. A Bodhisattva asks for two reasons: one is for self-knowledge, and the other is for the knowledge of others. You already know, but for the sake of countless beings who do not understand, you ask about this matter, therefore I praise you again. Excellent, excellent! Good man! The root of the thirty-seven practices is desire (chanda), the cause is clear contact (vividha sparsha), the gathering is feeling (vedana), the increase is right thinking (samyak manasikara), the master is mindfulness (smriti), the guide is concentration (samadhi), the victory is wisdom (prajna), the reality is liberation (vimukti), and the ultimate is great Nirvana (maha-parinirvana). Good man! Good desire is the initial arising of the aspiration for the path, and is the root of even reaching Anuttara-samyak-sambodhi, therefore I say desire is the root. Good man! Just as it is said in the world, all suffering has craving (trishna) as its root; all illnesses have undigested food as their root; all disputes have conflict as their root; all evil deeds have falsehood as their root.' Bodhisattva Kashyapa said to the Buddha, 'World Honored One! The Tathagata previously said in this sutra that all good dharmas have non-negligence (apramada) as their root, but now says desire, what does this mean?' The Buddha said, 'Good man! If speaking of the cause of arising, it is good desire; if speaking of the cause of understanding, it is non-negligence. Just as it is said in the world, for all fruits, the seed is the cause. Or it is also said that the seed is the cause of arising, and the earth is the cause of understanding, the meaning is the same.' Bodhisattva Kashyapa said, 'World Honored One! The Tathagata previously said in other sutras that the thirty-seven practices have the Buddha as their root, what does this mean?' 'Good man! The Tathagata previously said that when beings first understand the thirty-seven practices, the Buddha is the root. If one realizes it oneself, then desire is the root.'
尊！云何明觸，名之為因？」
「善男子！如來或時說明為慧、或說為信。善男子！信因緣故，親近善友，是名為觸。親近因緣，得聞正法，是名為觸。因聞正法，身口意凈，是名為觸。因三業凈，獲得正命，是名為觸。因正命故，得凈根戒；因凈根戒，樂寂靜處；因樂寂靜，能善思惟；因善思惟，得如法住；因如法住，得三十七品，能壞無量諸惡煩惱，是名為觸。善男子！受名攝取，眾生受時能作善惡，是故名受為攝取也。善男子！受因緣故生諸煩惱，三十七品能破壞之，是故以受為攝取也。因善思惟能破煩惱，是故名增。何以故？勤修習故。得如是等三十七品，若觀能破諸惡煩惱，要賴專念，是故以念為主。如世間中一切四兵隨主將意，三十七品亦復如是，皆隨念主。善男子！既入定已，三十七品能善分別一切法相，是故以定為導。是三十七品分別法相，智為最勝，是故以慧為勝。如是智慧知煩惱已，智慧力故，煩惱消滅，如世間中四兵壞怨，或一、或二勇健者能。三十七品亦復如是，智慧力故能壞煩惱，是故以慧為勝。善男子！雖因修習三十七品，獲得四禪神通安樂，亦不名實。若壞煩惱證解脫時，乃名為實。是三十七品發心修道，雖得世樂及出世樂、四沙門果及以解脫，亦不得名為畢竟也。若能斷除三
【現代漢語翻譯】 現代漢語譯本：尊者！如何理解『觸』，並稱之為『因』呢？ 善男子！如來有時說『觸』是智慧，有時說『觸』是信心。善男子！因為信心的緣故，親近善友，這稱為『觸』。因為親近的緣故，得以聽聞正法，這稱為『觸』。因為聽聞正法的緣故，身口意清凈，這稱為『觸』。因為身口意三業清凈的緣故，獲得正命，這稱為『觸』。因為正命的緣故，得到清凈的根戒；因為清凈的根戒，樂於寂靜之處；因為樂於寂靜，能夠善於思惟；因為善於思惟，得到如法安住；因為如法安住，得到三十七道品，能夠摧毀無量諸惡煩惱，這稱為『觸』。善男子！『受』名為攝取，眾生感受時能作善惡，所以說『受』是攝取。善男子！因為『受』的緣故產生各種煩惱，三十七道品能夠摧毀它們，所以用『受』來表示攝取。因為善於思惟能夠破除煩惱，所以稱為『增』。為什麼呢？因為勤奮修習的緣故。得到像這樣的三十七道品，如果觀察能夠破除各種惡煩惱，要依賴專一的念頭，所以以『念』為主。就像世間一切軍隊都隨主將的意願一樣，三十七道品也是如此，都隨『念』為主導。善男子！進入禪定之後，三十七道品能夠善於分別一切法相，所以以『定』為引導。這三十七道品分別法相，智慧最為殊勝，所以以『慧』為最勝。像這樣智慧瞭解煩惱之後，因為智慧的力量，煩惱消滅，就像世間軍隊摧毀敵人一樣，或者一個、或者兩個勇猛的人就能做到。三十七道品也是如此，因為智慧的力量能夠摧毀煩惱，所以以『慧』為最勝。善男子！雖然因為修習三十七道品，獲得四禪神通安樂，也不能稱為真實。如果摧毀煩惱證得解脫時，才稱為真實。這三十七道品發心修道，雖然得到世間安樂以及出世間安樂、四沙門果以及解脫，也不能稱為究竟。如果能夠斷除三 English version: Venerable one! How is 'contact' understood, and why is it called a 'cause'? Good man! The Tathagata sometimes explains 'contact' as wisdom, and sometimes as faith. Good man! Because of faith, one draws near to good friends, and this is called 'contact'. Because of drawing near, one is able to hear the true Dharma, and this is called 'contact'. Because of hearing the true Dharma, one's body, speech, and mind become pure, and this is called 'contact'. Because of the purity of the three karmas of body, speech, and mind, one obtains right livelihood, and this is called 'contact'. Because of right livelihood, one obtains pure root precepts; because of pure root precepts, one delights in quiet places; because of delighting in quiet places, one is able to think well; because of thinking well, one obtains dwelling in accordance with the Dharma; because of dwelling in accordance with the Dharma, one obtains the thirty-seven factors of enlightenment, which are able to destroy countless evil afflictions, and this is called 'contact'. Good man! 'Feeling' is called grasping, because when sentient beings feel, they can do good or evil, therefore 'feeling' is called grasping. Good man! Because of 'feeling', various afflictions arise, and the thirty-seven factors of enlightenment are able to destroy them, therefore 'feeling' is used to represent grasping. Because of thinking well, one is able to break through afflictions, therefore it is called 'increase'. Why is this? Because of diligent practice. Having obtained these thirty-seven factors of enlightenment, if one observes that they are able to break through all evil afflictions, it relies on focused mindfulness, therefore 'mindfulness' is the main factor. Just as in the world, all armies follow the will of their general, so too are the thirty-seven factors of enlightenment, all following 'mindfulness' as their leader. Good man! Having entered into samadhi, the thirty-seven factors of enlightenment are able to skillfully distinguish all the characteristics of dharmas, therefore 'samadhi' is the guide. Among these thirty-seven factors of enlightenment that distinguish the characteristics of dharmas, wisdom is the most supreme, therefore 'wisdom' is the most supreme. When wisdom understands afflictions, because of the power of wisdom, afflictions are extinguished, just as in the world, an army destroys its enemies, or one or two brave warriors can do it. The thirty-seven factors of enlightenment are also like this, because of the power of wisdom, they are able to destroy afflictions, therefore 'wisdom' is the most supreme. Good man! Although one obtains the bliss of the four dhyanas and supernormal powers through the practice of the thirty-seven factors of enlightenment, it is not called real. Only when one destroys afflictions and attains liberation is it called real. Although one initiates the path of practice with the thirty-seven factors of enlightenment, and obtains worldly bliss as well as supramundane bliss, the four fruits of a śramaṇa, and liberation, it is not called ultimate. If one is able to cut off the three
【English Translation】 Venerable one! How is 'contact' (sparśa) understood, and why is it called a 'cause'? Good man! The Tathagata sometimes explains 'contact' as wisdom (prajñā), and sometimes as faith (śraddhā). Good man! Because of the cause of faith, one draws near to good friends, and this is called 'contact'. Because of the cause of drawing near, one is able to hear the true Dharma, and this is called 'contact'. Because of hearing the true Dharma, one's body, speech, and mind become pure, and this is called 'contact'. Because of the purity of the three karmas of body, speech, and mind, one obtains right livelihood, and this is called 'contact'. Because of right livelihood, one obtains pure root precepts; because of pure root precepts, one delights in quiet places; because of delighting in quiet places, one is able to think well; because of thinking well, one obtains dwelling in accordance with the Dharma; because of dwelling in accordance with the Dharma, one obtains the thirty-seven factors of enlightenment (bodhipakṣa dharmas), which are able to destroy countless evil afflictions, and this is called 'contact'. Good man! 'Feeling' (vedanā) is called grasping (saṃgraha), because when sentient beings feel, they can do good or evil, therefore 'feeling' is called grasping. Good man! Because of 'feeling', various afflictions arise, and the thirty-seven factors of enlightenment are able to destroy them, therefore 'feeling' is used to represent grasping. Because of thinking well, one is able to break through afflictions, therefore it is called 'increase' (vṛddhi). Why is this? Because of diligent practice. Having obtained these thirty-seven factors of enlightenment, if one observes that they are able to break through all evil afflictions, it relies on focused mindfulness (smṛti), therefore 'mindfulness' is the main factor. Just as in the world, all armies follow the will of their general, so too are the thirty-seven factors of enlightenment, all following 'mindfulness' as their leader. Good man! Having entered into samadhi, the thirty-seven factors of enlightenment are able to skillfully distinguish all the characteristics of dharmas, therefore 'samadhi' is the guide. Among these thirty-seven factors of enlightenment that distinguish the characteristics of dharmas, wisdom is the most supreme, therefore 'wisdom' is the most supreme. When wisdom understands afflictions, because of the power of wisdom, afflictions are extinguished, just as in the world, an army destroys its enemies, or one or two brave warriors can do it. The thirty-seven factors of enlightenment are also like this, because of the power of wisdom, they are able to destroy afflictions, therefore 'wisdom' is the most supreme. Good man! Although one obtains the bliss of the four dhyanas and supernormal powers through the practice of the thirty-seven factors of enlightenment, it is not called real. Only when one destroys afflictions and attains liberation is it called real. Although one initiates the path of practice with the thirty-seven factors of enlightenment, and obtains worldly bliss as well as supramundane bliss, the four fruits of a śramaṇa, and liberation, it is not called ultimate. If one is able to cut off the three
十七品所行之事，是名涅槃，是故我說畢竟者即大涅槃。
「複次善男子！善愛念心，即是欲也。因善愛念，親近善友，故名為觸，是名為因。因近善友，故名為受，是名攝取。因近善友能善思惟，故名為增。因是四法能生長道，所謂欲、念、定、智，是即名為主導勝也。因是三法，得二解脫，除斷愛故，心得解脫，斷無明故，慧得解脫，是名為實。如是八法，畢竟得果，名為涅槃，故名畢竟。
「複次善男子，欲者即是發心出家，觸者即是白四羯磨，是名為因。攝者即是受二種戒：一者波羅提木叉戒、二者凈根戒，是名為受，是名攝取。增者即是修習四禪。主者即是須陀洹果、斯陀含果。導者即是阿那含果。勝者即是阿羅漢果。實者即是辟支佛果。畢竟者即是阿耨多羅三藐三菩提果。◎
「◎複次善男子！欲名為識，觸名六入，攝名為受，增名無明，主名名色，導名為愛，勝名為取，實名為有，畢竟者名生老病死。」
迦葉菩薩言：「世尊！根本、因、增，如是三法雲何有異？」
「善男子！所言根者即是初發，因者即是相似不斷，增者即是滅相似已能生相似。複次善男子！根即是作、因即是果、增即可用。善男子！未來之世雖有果報，以未受故，名之為因。及其受時，是名為增。
【現代漢語翻譯】 現代漢語譯本：第十七品所講的修行，就叫做涅槃，所以我說究竟的境界就是大涅槃。
『再者，善男子！善的愛念之心，就是欲。因為有善的愛念，所以親近善友，這叫做觸，是名為因。因為親近善友，所以叫做受，是名為攝取。因為親近善友能夠善於思考，所以叫做增。因為這四種法能夠增長道，也就是欲、念、定、智，這就叫做主導勝。因為這三種法，得到兩種解脫，斷除愛慾，心得到解脫；斷除無明，智慧得到解脫，這叫做實。像這樣的八種法，最終得到結果，叫做涅槃，所以叫做究竟。
『再者，善男子，欲就是發心出家，觸就是白四羯磨（佛教出家儀式），這叫做因。攝取就是受兩種戒：一是波羅提木叉戒（別解脫戒），二是凈根戒，這叫做受，是名為攝取。增就是修習四禪。主就是須陀洹果（預流果）、斯陀含果（一來果）。導就是阿那含果（不還果）。勝就是阿羅漢果（無學果）。實就是辟支佛果（緣覺果）。究竟就是阿耨多羅三藐三菩提果（無上正等正覺果）。』
『再者，善男子！欲叫做識，觸叫做六入，攝取叫做受，增叫做無明，主叫做名色，導叫做愛，勝叫做取，實叫做有，究竟叫做生老病死。』
迦葉菩薩問：『世尊！根本、因、增，這三種法有什麼不同？』
『善男子！所說的根就是最初的發起，因就是相似的相續不斷，增就是滅除相似之後又能產生相似。再者，善男子！根就是作用，因就是結果，增就是可以運用。善男子！未來的世界雖然有果報，因為還沒有承受，所以叫做因。等到承受的時候，就叫做增。』
【English Translation】 English version: The practice described in the seventeenth chapter is called Nirvana, therefore I say the ultimate state is Great Nirvana.
'Furthermore, good man! The mind of good loving-kindness is desire. Because of good loving-kindness, one approaches good friends, this is called contact, and is named cause. Because of approaching good friends, it is called feeling, and is named grasping. Because of approaching good friends, one can think well, therefore it is called increase. Because these four dharmas can grow the path, namely desire, mindfulness, concentration, and wisdom, this is called the leading victory. Because of these three dharmas, one attains two liberations: by eliminating desire, the mind is liberated; by eliminating ignorance, wisdom is liberated, this is called reality. These eight dharmas ultimately attain the result, called Nirvana, therefore it is called ultimate.'
'Furthermore, good man, desire is the aspiration to leave home, contact is the white four karmas (Buddhist ordination ritual), this is called cause. Grasping is receiving two kinds of precepts: one is the Pratimoksha precepts (individual liberation precepts), and the second is the pure root precepts, this is called feeling, and is named grasping. Increase is the practice of the four dhyanas. The leader is the Srotapanna fruit (stream-enterer), and the Sakadagami fruit (once-returner). The guide is the Anagami fruit (non-returner). The victory is the Arhat fruit (worthy one). The reality is the Pratyekabuddha fruit (solitary enlightened one). The ultimate is the Anuttara-samyak-sambodhi fruit (unexcelled perfect enlightenment).'
'Furthermore, good man! Desire is called consciousness, contact is called the six entrances, grasping is called feeling, increase is called ignorance, the leader is called name and form, the guide is called love, the victory is called grasping, reality is called existence, and the ultimate is called birth, old age, sickness, and death.'
Kasyapa Bodhisattva said: 'World Honored One! Root, cause, and increase, how are these three dharmas different?'
'Good man! What is called root is the initial arising, cause is the similar continuous flow, increase is the ability to generate similarity after eliminating similarity. Furthermore, good man! Root is action, cause is result, and increase is what can be used. Good man! Although there will be karmic retribution in the future, because it has not yet been received, it is called cause. When it is received, it is called increase.'
複次善男子！根即是求、得即是因、用即是增。善男子！是經中根即是見道、因即修道、增者即是無學道也。複次善男子！根即正因，因即方便因，從是二因，獲得果報，名為增長。」
迦葉菩薩言：「世尊！如佛所說，畢竟者即是涅槃，如是涅槃云何可得？」
「善男子！若菩薩摩訶薩、比丘、比丘尼、優婆塞、優婆夷能修十想，當知是人能得涅槃。云何為十？一者無常想、二者苦想、三者無我想、四者厭離食想、五者一切世間不可樂想、六者死想、七者多過罪想、八者離想、九者滅想、十者無愛想。善男子！菩薩摩訶薩、比丘、比丘尼、優婆塞、優婆夷，修習如是十種想者，是人畢竟定得涅槃，不隨他心，自能分別善、不善等，是名真實稱比丘義，乃至得稱優婆夷義。」
迦葉菩薩言：「世尊！云何名為菩薩乃至優婆夷等修無常想？」
「善男子！菩薩二種：一初發心、二已行道。無常想者，亦復二種：一粗、二細。初心菩薩觀無常想時，作是思惟：『世間之物凡有二種：一內、二外。如是內物，無常變異，我見生時、小時、大時、壯時、老時、死時，是諸時節各各不同，是故當知內物無常。』復作是念：『我見眾生，或有肥鮮，具足色力，去來進止自在無礙。或見病苦，色力毀悴，顏
【現代漢語翻譯】 現代漢語譯本： 佛陀又對善男子說：『根』指的是追求，『得』指的是因，『用』指的是增長。善男子，這部經中所說的『根』指的是見道，『因』指的是修道，『增』指的是無學道。佛陀又說，善男子，『根』指的是正因，『因』指的是方便因，從這兩種因，獲得果報，就叫做增長。 迦葉菩薩問：『世尊，如您所說，究竟的境界就是涅槃，那麼這樣的涅槃如何才能獲得呢？』 佛陀回答說：『善男子，如果菩薩摩訶薩（大菩薩）、比丘（出家男眾）、比丘尼（出家女眾）、優婆塞（在家男眾）、優婆夷（在家女眾）能夠修習十種觀想，應當知道這個人能夠獲得涅槃。這十種觀想是什麼呢？第一是無常想，第二是苦想，第三是無我想，第四是厭離食想，第五是一切世間不可樂想，第六是死想，第七是多過罪想，第八是離想，第九是滅想，第十是無愛想。善男子，菩薩摩訶薩、比丘、比丘尼、優婆塞、優婆夷，如果修習這十種觀想，這個人必定能夠獲得涅槃，不會被他人的想法所左右，自己能夠分辨善與不善等，這樣才真正稱得上是比丘的意義，乃至稱得上是優婆夷的意義。』 迦葉菩薩問：『世尊，菩薩乃至優婆夷等如何修習無常想呢？』 佛陀回答說：『善男子，菩薩有兩種：一種是初發心的菩薩，一種是已經開始修道的菩薩。無常想也有兩種：一種是粗的，一種是細的。初發心的菩薩在觀察無常想時，會這樣思考：『世間的事物大致有兩種：一種是內在的，一種是外在的。像內在的事物，無常變化，我看到自己有出生的時候、幼小的時候、長大的時候、壯年的時候、衰老的時候、死亡的時候，這些時節各不相同，所以應當知道內在的事物是無常的。』又會這樣想：『我看到眾生，有的肥胖健壯，具備好的容貌和力量，行動自如。有的卻病痛纏身，容貌和力量都衰敗，臉色憔悴。』
【English Translation】 English version: Furthermore, good man! 'Root' is seeking, 'attainment' is cause, and 'application' is increase. Good man! In this sutra, 'root' is the path of seeing, 'cause' is the path of cultivation, and 'increase' is the path of no more learning. Furthermore, good man! 'Root' is the direct cause, 'cause' is the expedient cause. From these two causes, one obtains the fruit, which is called increase. Kasyapa Bodhisattva said, 'World Honored One! As the Buddha has said, the ultimate is Nirvana. How can such Nirvana be attained?' The Buddha replied, 'Good man! If a Bodhisattva Mahasattva (great Bodhisattva), Bhikshu (monk), Bhikshuni (nun), Upasaka (male lay practitioner), or Upasika (female lay practitioner) can cultivate the ten contemplations, know that this person can attain Nirvana. What are the ten? First is the contemplation of impermanence, second is the contemplation of suffering, third is the contemplation of no-self, fourth is the contemplation of aversion to food, fifth is the contemplation that all worldly things are undesirable, sixth is the contemplation of death, seventh is the contemplation of many faults and sins, eighth is the contemplation of detachment, ninth is the contemplation of cessation, and tenth is the contemplation of no attachment. Good man! If a Bodhisattva Mahasattva, Bhikshu, Bhikshuni, Upasaka, or Upasika cultivates these ten contemplations, this person will definitely attain Nirvana, will not be swayed by the thoughts of others, and will be able to distinguish between good and evil, etc. This is the true meaning of being called a Bhikshu, and even the meaning of being called an Upasika.' Kasyapa Bodhisattva said, 'World Honored One! How do Bodhisattvas, and even Upasikas, cultivate the contemplation of impermanence?' The Buddha replied, 'Good man! There are two types of Bodhisattvas: one is a Bodhisattva who has just begun to aspire, and the other is a Bodhisattva who has already begun to practice the path. There are also two types of contemplation of impermanence: one is coarse, and the other is subtle. When a Bodhisattva who has just begun to aspire contemplates impermanence, they think like this: 'The things in the world are generally of two kinds: one is internal, and the other is external. Like internal things, they are impermanent and changing. I see myself at the time of birth, when I am small, when I am grown, when I am strong, when I am old, and when I am dying. These times are all different, so I should know that internal things are impermanent.' They also think like this: 'I see beings, some are fat and healthy, possessing good looks and strength, and moving freely. Others are suffering from illness, their looks and strength are ruined, and their faces are haggard.'
貌羸損，不得自在。或見財富，庫藏盈溢。或見貧窮，觸事鮮乏。或見成就無量功德。或見具足無量惡法。是故定知內法無常。復觀外法，子時、芽時、莖時、葉時、花時、果時，如是諸時各各不同，如是外法或有具足、或不具足，是故當知，一切外物定是無常。』既觀見法是無常已，復觀聞法。我聞諸天具足成就極妙快樂、神通自在，亦有五相，是故當知即是無常。復聞劫初有諸眾生，各各具足上妙功德，身光自照不假日月，無常力故光滅德損。復聞昔有轉輪聖王統四天下，成就七寶，得大自在，而不能壞無常之相。復觀大地，往昔之時，安處佈置無量眾生，間無空處，如車輪許，具足生長一切妙藥，藂林、樹木、果實滋茂，眾生薄福，令此大地無復勢力，所生之物遂成虛耗。是故當知，內外之法一切無常，是則名為粗無常也。既觀粗已，次觀細者。云何名細？菩薩摩訶薩觀於一切內外之物乃至微塵，在未來時已是無常。何以故？具足成就破壞相故。若未來色非無常者，不得言色有十時差別。云何十時？一者膜時、二者泡時、三者皰時、四者肉團時、五者肢時、六者嬰孩時、七者童子時、八者少年時、九者盛壯時、十者衰老時。菩薩觀膜若非無常，不應至泡乃至盛壯，非無常者終不至老。若是諸時，非唸唸滅，終不
{ "translations": [ "現代漢語譯本：身體羸弱消瘦，不得自由自在。有時看見財富，倉庫充盈滿溢。有時看見貧窮，事事缺乏。有時看見成就無量功德。有時看見具足無量惡法。因此可以確定內法是無常的。再觀察外法，種子時、發芽時、莖時、葉時、花時、果時，像這樣各個時期都不同，像這樣外法有時具足，有時不具足，因此應當知道，一切外物必定是無常的。』既然觀察到法是無常的，再觀察聽聞的法。我聽聞諸天具足成就極其美妙的快樂、神通自在，也有五種衰相，因此應當知道這也是無常的。又聽聞劫初有眾生，各自具足上妙功德，身體的光芒自己照耀，不需要日月，因為無常的力量，光芒熄滅，功德損耗。又聽聞過去有轉輪聖王統治四大天下，成就七寶，得到大自在，卻不能破壞無常的現象。再觀察大地，過去的時候，安置佈置無量眾生，沒有空隙，像車輪那麼大，具足生長一切妙藥，叢林、樹木、果實茂盛，眾生福報淺薄，使得這大地沒有了力量，所生之物都成了虛耗。因此應當知道，內外之法一切都是無常的，這叫做粗無常。觀察了粗無常之後，接著觀察細微的無常。什麼叫做細微的無常？菩薩摩訶薩觀察一切內外之物，乃至微塵，在未來的時候已經是無常的。為什麼呢？因為它具足成就破壞的相。如果未來的色不是無常的，就不能說色有十種時期的差別。哪十種時期呢？一是膜時，二是泡時，三是皰時，四是肉團時，五是肢時，六是嬰兒時，七是童子時，八是少年時，九是盛壯時，十是衰老時。菩薩觀察膜如果不是無常的，就不應該到泡，乃至盛壯，如果不是無常的，最終不會到衰老。如果這些時期，不是念念滅，最終不會" ], "english_translations": [ "English version: 'The body is weak and emaciated, unable to be free and at ease. Sometimes one sees wealth, with storehouses overflowing. Sometimes one sees poverty, lacking in all things. Sometimes one sees the achievement of immeasurable merits. Sometimes one sees the possession of immeasurable evil deeds. Therefore, it is certain that the inner dharmas are impermanent. Furthermore, observing external dharmas, the seed time, the sprout time, the stem time, the leaf time, the flower time, the fruit time, these various times are each different. Thus, external dharmas are sometimes complete and sometimes incomplete. Therefore, it should be known that all external things are definitely impermanent.』 Having observed that dharmas are impermanent, one then observes the heard dharmas. I have heard that the devas (gods) possess and achieve extremely wonderful happiness and supernatural powers, and also have five signs of decay. Therefore, it should be known that they are also impermanent. Furthermore, I have heard that at the beginning of the kalpa (eon), there were beings who each possessed supreme merits, their bodies emitting light that illuminated themselves without the need for the sun or moon. Due to the power of impermanence, their light extinguished and their merits diminished. Furthermore, I have heard that in the past there were Chakravartin kings (universal monarchs) who ruled the four continents, possessing the seven treasures and attaining great freedom, yet they could not escape the mark of impermanence. Furthermore, observing the earth, in the past it was a place where countless beings were settled and arranged, with no empty space, even as small as a wheel, and it was full of the growth of all kinds of wonderful medicines, thickets, trees, and abundant fruits. Due to the meager merits of beings, this earth has lost its power, and the things it produces have become depleted. Therefore, it should be known that all inner and outer dharmas are impermanent. This is called coarse impermanence. Having observed the coarse, one then observes the subtle. What is called subtle? A Bodhisattva Mahasattva observes all inner and outer things, even down to the smallest dust particle, and knows that in the future they are already impermanent. Why is this? Because they possess the characteristic of destruction. If future form were not impermanent, it could not be said that form has ten stages of difference. What are the ten stages? First, the membrane stage; second, the bubble stage; third, the blister stage; fourth, the lump of flesh stage; fifth, the limb stage; sixth, the infant stage; seventh, the child stage; eighth, the adolescent stage; ninth, the prime of life stage; and tenth, the old age stage. A Bodhisattva observes that if the membrane were not impermanent, it would not progress to the bubble, and so on to the prime of life. If it were not impermanent, it would never reach old age. If these stages were not extinguished moment by moment, they would never" ] ] }
漸長，應當一時成長具足；無是事故，是故當知，定有唸唸微細無常。復見有人，諸根具足，顏色暐曄，后見枯悴。復作是念，是人定有唸唸無常。復觀四大及四威儀。復觀內外，各二苦因，飢渴寒熱。復觀是四，若無念念微細無常，亦不得說如是四苦。若有菩薩能作是念，是名菩薩觀細無常。如內外色心法亦爾。何以故？行六處故。行六處時，或生喜心、或生瞋心、或生愛心、或生念心，展轉異生不得一種，是故當知，一切色法及非色法悉是無常。善男子！菩薩若能於一念中，見一切法生滅無常，是名菩薩具無常想。善男子！智者修習無常想已，遠離常慢、常倒、想倒。
「次修苦想。何因緣故有如是苦？深知是苦因於無常，因無常故，受生老病死，生老病死因緣故，名為無常，無常因緣故，受內外苦，飢渴、寒熱、鞭打、罵辱，如是等苦，皆因無常。複次智者深觀此身，即無常器，是器即苦，以器苦故，所受盛法亦復是苦。善男子！智者復觀，生即是苦，滅即是苦，苦生滅故，即是無常，非我、我所。
「修無我想。智者復觀苦即無常，無常即苦，若苦無常，智者云何說言有我？苦非是我，無常亦爾。如是五陰亦苦、無常，眾生云何說言有我？複次觀一切法有異和合，不從一和合生一切法，亦非一法
【現代漢語翻譯】 現代漢語譯本 逐漸生長，應當在某一時刻完全成長；沒有這樣的情況，所以應當知道，必定有唸唸之間微細的無常。又看到有人，諸根（眼、耳、鼻、舌、身、意）完備，容顏光彩照人，後來卻變得枯槁憔悴。又這樣想，這個人必定有唸唸之間的無常。再觀察四大（地、水、火、風）和四威儀（行、住、坐、臥）。再觀察內外，各有兩種苦因，飢渴和寒熱。再觀察這四種苦，如果沒有唸唸之間微細的無常，也不能說有這四種苦。如果有菩薩能這樣想，這叫做菩薩觀察微細的無常。如同內外色法和心法也是這樣。為什麼呢？因為在六處（眼、耳、鼻、舌、身、意）活動。在六處活動時，有時生起喜悅的心，有時生起嗔恨的心，有時生起愛戀的心，有時生起思念的心，不斷變化而不能保持一種狀態，所以應當知道，一切色法和非色法都是無常的。善男子！菩薩如果能在一念之間，看到一切法生滅無常，這叫做菩薩具足無常想。善男子！有智慧的人修習無常想之後，就能遠離常慢、常倒、想倒。 接著修習苦想。因為什麼因緣而有這樣的苦呢？深刻地知道這苦是由於無常，因為無常的緣故，承受生老病死，生老病死的原因，叫做無常，因為無常的緣故，承受內外之苦，飢渴、寒熱、鞭打、辱罵，像這樣的苦，都是因為無常。其次，有智慧的人深刻地觀察這個身體，就是無常的器皿，這個器皿就是苦，因為器皿是苦的緣故，所盛裝的法也是苦的。善男子！有智慧的人又觀察，生就是苦，滅就是苦，苦的生滅，就是無常，不是我，也不是我所擁有的。 修習無我想。有智慧的人又觀察，苦就是無常，無常就是苦，如果苦是無常的，有智慧的人怎麼能說有我呢？苦不是我，無常也是這樣。像這樣，五陰（色、受、想、行、識）也是苦、無常，眾生怎麼能說有我呢？其次，觀察一切法有不同的和合，不是從一個和合產生一切法，也不是一個法。
【English Translation】 English version Gradually growing, it should fully mature at some point; there is no such thing, therefore it should be known that there must be subtle impermanence in every moment. Furthermore, seeing someone with complete faculties (eye, ear, nose, tongue, body, mind), whose complexion is radiant, later becomes withered and haggard. Again, thinking this, this person must have impermanence in every moment. Further observing the four great elements (earth, water, fire, wind) and the four dignities (walking, standing, sitting, lying). Further observing internally and externally, each has two causes of suffering, hunger and thirst, cold and heat. Further observing these four sufferings, if there were no subtle impermanence in every moment, one could not speak of these four sufferings. If a Bodhisattva can think this way, this is called a Bodhisattva observing subtle impermanence. The same is true for internal and external forms and mental phenomena. Why? Because of the activity of the six sense bases (eye, ear, nose, tongue, body, mind). When the six sense bases are active, sometimes a joyful mind arises, sometimes an angry mind arises, sometimes a loving mind arises, sometimes a mindful mind arises, constantly changing and unable to maintain one state, therefore it should be known that all forms and non-forms are impermanent. Good man! If a Bodhisattva can see the arising and ceasing of all phenomena as impermanent in a single moment, this is called a Bodhisattva possessing the thought of impermanence. Good man! A wise person, having cultivated the thought of impermanence, will be far from the arrogance of permanence, the delusion of permanence, and the delusion of thought. Next, cultivate the thought of suffering. What is the cause of such suffering? Deeply knowing that this suffering is due to impermanence, because of impermanence, one undergoes birth, old age, sickness, and death. The cause of birth, old age, sickness, and death is called impermanence. Because of impermanence, one undergoes internal and external suffering, hunger, thirst, cold, heat, beatings, and insults. Such sufferings are all due to impermanence. Furthermore, a wise person deeply observes this body, which is an impermanent vessel. This vessel is suffering, and because the vessel is suffering, the phenomena contained within are also suffering. Good man! A wise person also observes that birth is suffering, and cessation is suffering. The arising and ceasing of suffering is impermanent, not self, nor belonging to self. Cultivate the thought of no-self. A wise person also observes that suffering is impermanent, and impermanence is suffering. If suffering is impermanent, how can a wise person say there is a self? Suffering is not self, and impermanence is also not self. Likewise, the five aggregates (form, feeling, perception, mental formations, consciousness) are also suffering and impermanent. How can sentient beings say there is a self? Furthermore, observe that all phenomena have different combinations, not all phenomena arise from one combination, nor is it one phenomenon.
是一切和合果，一切和合皆無自性，亦無一性，亦無異性，亦無物性亦無自在，諸法若有如是等相，智者云何說言有我？復作是念，一切法中無有一法能為作者，若使一法不能作者，眾法和合亦不能作。一切諸法，性終不能獨生獨滅，和合故滅，和合故生。是法生已，眾生倒想，言是和合。從和合生，眾生想倒無有真實，云何而有真實我耶？是故智者觀于無我。又復諦觀何因緣故眾生說我？是我若有，應一應多。我若一者，云何而有剎利、婆羅門、毗舍、首陀、人、天、地獄、餓鬼、畜生、大小、老壯？是故知我非是一也。我若多者，云何說言，眾生我者是一、是遍、無有邊際？若一、若多，二俱無我。
「智者如是觀無我已，次復觀于厭離食想。作是念言，若一切法無常、苦、空、無我，云何為食，起身、口、意三種惡業？若有眾生為貪食故，起身、口、意三種惡業，所得財物眾皆共之，后受苦果無共分者。善男子！智者復觀，一切眾生為飲食故，身心受苦。若從眾苦而得食者，我當云何於是食中而生貪著？是故於食不生貪心。複次智者當觀，因於飲食身得增長，我今出家，受戒修道，為欲捨身；今貪此食，云何當得舍此身耶？如是觀已，雖復受食，猶如曠野食其子肉，其心厭惡，都不甘樂。深觀揣食有如是
【現代漢語翻譯】 現代漢語譯本：一切因緣和合而產生的果報，都是沒有自性的，既不是單一的性質，也不是不同的性質，既沒有實體性，也沒有自主性。如果諸法具有這樣的特性，那麼有智慧的人怎麼能說有『我』呢？進一步思考，一切法中沒有哪一個法可以作為創造者。如果一個法不能作為創造者，那麼眾法和合在一起也不能創造什麼。一切諸法的本性，最終都不能獨自產生或獨自消滅，它們因和合而消滅，因和合而產生。當這些法產生后，眾生產生顛倒的妄想，認為這些和合的現象是真實的。從和合而生，眾生的妄想是虛假的，沒有真實性，又怎麼會有真實的『我』呢？因此，有智慧的人觀察到『無我』的真諦。進一步仔細觀察，是什麼原因導致眾生說有『我』呢？如果『我』存在，它應該是一體的，或者是多體的。如果『我』是一體的，那麼怎麼會有剎帝利（武士階層）、婆羅門（祭司階層）、吠舍（商人階層）、首陀羅（奴隸階層）、人、天、地獄、餓鬼、畜生、大小、老壯的差別呢？因此，可以知道『我』不是一體的。如果『我』是多體的，那麼怎麼能說眾生的『我』是統一的、普遍的、沒有邊際的呢？無論是一體還是多體，都不能成立『我』的存在。 有智慧的人這樣觀察『無我』之後，接著觀察對食物的厭離。他這樣想：如果一切法都是無常、苦、空、無我的，那麼為什麼還要爲了食物，而造出身、口、意三種惡業呢？如果有眾生爲了貪圖食物，而造出身、口、意三種惡業，他們所得到的財物大家共同享用，但之後所受的苦果卻沒有人能共同承擔。善男子！有智慧的人進一步觀察，一切眾生爲了飲食，身心都遭受痛苦。如果從這些痛苦中才能得到食物，我怎麼能對食物產生貪戀呢？因此，對食物不應該產生貪心。進一步，有智慧的人應當觀察，身體因為飲食而增長，而我如今出家，受戒修行，是爲了捨棄這個身體；現在貪戀食物，又怎麼能捨棄這個身體呢？這樣觀察之後，即使接受食物，也像在曠野中吃自己孩子的肉一樣，內心厭惡，一點也不覺得甘甜快樂。深入觀察，揣食有這樣的過患。
【English Translation】 English version: All results arising from the combination of causes and conditions are without self-nature. They are neither of a single nature, nor of different natures. They possess neither substantiality nor autonomy. If all phenomena have such characteristics, how can the wise say that there is a 'self'? Further contemplating, among all phenomena, there is not a single phenomenon that can be a creator. If one phenomenon cannot be a creator, then the combination of many phenomena also cannot create anything. The nature of all phenomena ultimately cannot arise or cease independently. They cease due to combination and arise due to combination. When these phenomena arise, sentient beings develop deluded thoughts, believing these combined phenomena to be real. From combination arises the delusion of sentient beings, which is not real. How then can there be a real 'self'? Therefore, the wise observe the truth of 'no-self'. Further, carefully observing, what is the reason that sentient beings say there is a 'self'? If a 'self' exists, it should be either one or many. If the 'self' is one, then how can there be distinctions such as Kshatriyas (warrior class), Brahmins (priest class), Vaishyas (merchant class), Shudras (laborer class), humans, gods, hell beings, hungry ghosts, animals, large, small, old, and young? Therefore, it is known that the 'self' is not one. If the 'self' is many, then how can it be said that the 'self' of sentient beings is unified, universal, and without boundaries? Whether one or many, neither can establish the existence of a 'self'. Having observed 'no-self' in this way, the wise then contemplate the aversion to the thought of food. They think: If all phenomena are impermanent, suffering, empty, and without self, then why, for the sake of food, do I create the three evil karmas of body, speech, and mind? If there are sentient beings who, for the sake of craving food, create the three evil karmas of body, speech, and mind, the wealth they obtain is shared by all, but the suffering they later endure is not shared by anyone. Good man! The wise further observe that all sentient beings suffer in body and mind for the sake of food. If food is obtained from such suffering, how can I develop attachment to food? Therefore, one should not develop greed for food. Furthermore, the wise should observe that the body grows because of food, and I am now a renunciate, having taken vows and practicing the path, in order to abandon this body; now, if I crave food, how can I abandon this body? Having observed in this way, even when accepting food, it is like eating the flesh of one's own child in the wilderness, with disgust in the heart, finding no sweetness or pleasure. Deeply observing, the consumption of food has such faults.
過，次觀觸食，如被剝牛，為無量蟲之所唼食。次觀思食，如大火聚。識食猶如三百鉆矛。善男子！智者如是觀四食已，于食終不生貪樂想。若猶生貪，當觀不凈。何以故？為離食愛故。於一切食，善能分別不凈之想，隨諸不凈令與相似。如是觀已，若得好食及以惡食，受時猶如涂癰瘡藥，終不生於貪愛之心。善男子！智者若能如是觀者，是名成就厭離食想。」
迦葉菩薩言：「世尊！智者觀食作不凈想，為是實觀？虛解觀耶？若是實觀，所觀之食實非不凈。若是虛解，是法雲何名為善想？」
佛言：「善男子！如是想者，亦是實觀，亦是虛解。能壞貪食故名為實，非蟲見蟲故名虛解。善男子！一切有漏皆名為虛，亦能得實。善男子！若有比丘發心乞食，預作是念：『我當乞食，愿得好者莫得粗惡，愿必多得莫令鮮少，亦愿速得莫令遲晚。』如是比丘不名于食得厭離想，所修善法日夜衰耗，不善之法漸當增長。善男子！若有比丘欲乞食時，先當愿言：『令諸乞者悉得飽滿，其施食者得無量福，我若得食為療毒身，修習善法利益施主。』作是愿時，所修善法日夜增長，不善之法漸當消滅。善男子！若有比丘能如是修，當知是人不空食於國中信施。
「善男子！智者具足如是四想，能修世間不可樂想，
【現代漢語翻譯】 現代漢語譯本 再觀察觸食，就像被剝了皮的牛，被無數的蟲子啃食。再觀察思食，就像一大堆火焰。識食就像三百支鉆矛刺入。善男子！有智慧的人這樣觀察四種食之後，對於食物終究不會產生貪戀的想法。如果仍然產生貪戀，應當觀察食物的不凈。為什麼呢？爲了離開對食物的愛慾。對於一切食物，善於分辨不凈的想法，使之與各種不凈之物相似。這樣觀察之後，如果得到好的食物或者不好的食物，食用時就像塗抹治療癰瘡的藥物，終究不會產生貪愛之心。善男子！有智慧的人如果能夠這樣觀察，就叫做成就了厭離食物的想法。 迦葉菩薩說：『世尊！有智慧的人觀察食物作不凈想，這是真實的觀察呢？還是虛假的理解呢？如果是真實的觀察，所觀察的食物實際上並非不凈。如果是虛假的理解，這種方法怎麼能稱為善想呢？』 佛說：『善男子！這樣的想法，既是真實的觀察，也是虛假的理解。能夠破壞對食物的貪戀，所以稱為真實；不是看到蟲子就認為是蟲子，所以稱為虛假。善男子！一切有漏的法都稱為虛假，也能得到真實。善男子！如果有比丘發心乞食，預先這樣想：『我應當乞食，希望得到好的食物，不要得到粗劣的食物，希望一定得到很多，不要很少，也希望快點得到，不要遲緩。』這樣的比丘不能稱為對食物產生厭離的想法，所修的善法日夜衰退，不善的法逐漸增長。善男子！如果有比丘想要乞食時，應當先發愿說：『愿所有乞食的人都得到飽足，施食的人得到無量的福報，我如果得到食物，是爲了治療這個有毒的身體，修習善法利益施主。』這樣發願時，所修的善法日夜增長，不善的法逐漸消滅。善男子！如果有比丘能夠這樣修行，應當知道這個人沒有白白地食用國家的信眾佈施的食物。 『善男子！有智慧的人具足這樣的四種想法，能夠修習世間不可喜樂的想法，』
【English Translation】 English version Next, contemplate contact-food (觸食, chù shí), like a flayed ox, being devoured by countless insects. Next, contemplate volition-food (思食, sī shí), like a great heap of fire. Consciousness-food (識食, shí shí) is like three hundred piercing spears. Good man! A wise person, having contemplated these four kinds of food in this way, will ultimately not generate any craving or attachment to food. If craving still arises, one should contemplate the impurity of food. Why? To abandon the love of food. Regarding all food, one should be skilled in discerning the thought of impurity, making it similar to various impure things. Having contemplated in this way, if one receives good food or bad food, when consuming it, it is like applying medicine to a sore, and one will ultimately not generate any craving or attachment. Good man! If a wise person can contemplate in this way, it is called achieving the thought of aversion to food. Kāśyapa Bodhisattva (迦葉菩薩, Jiāyè Púsà) said: 'World Honored One! When a wise person contemplates food with the thought of impurity, is this a real contemplation or a false understanding? If it is a real contemplation, the food being contemplated is not actually impure. If it is a false understanding, how can this method be called a good thought?' The Buddha said: 'Good man! Such a thought is both a real contemplation and a false understanding. It is called real because it can destroy the craving for food; it is called false because it does not see insects as insects. Good man! All conditioned dharmas (有漏, yǒu lòu) are called false, yet they can also attain the real. Good man! If a bhikkhu (比丘, bǐqiū) has the intention to beg for food, he should first think: 「I should beg for food, hoping to receive good food and not coarse food, hoping to receive much and not little, and hoping to receive it quickly and not slowly.」 Such a bhikkhu cannot be said to have generated the thought of aversion to food; the good dharmas he cultivates will decline day and night, and the unwholesome dharmas will gradually increase. Good man! If a bhikkhu wants to beg for food, he should first make the vow: 「May all those who beg for food be satisfied, may those who give food receive immeasurable blessings, and if I receive food, it is to heal this poisonous body, cultivate good dharmas, and benefit the donors.」 When making this vow, the good dharmas he cultivates will increase day and night, and the unwholesome dharmas will gradually diminish. Good man! If a bhikkhu can cultivate in this way, know that this person does not eat the alms given by the country's faithful in vain.' 'Good man! A wise person who possesses these four thoughts can cultivate the thought of the unenjoyability of the world.'
作是念言：『一切世間無處不有生老病死，而我此身無處不生。若世間中無有一處當得離於生老病死，我當云何樂於世間？一切世間無有進得而不退失，是故世間定是無常，若是無常，云何智人而樂於世？一一眾生，周遍經歷一切世間，具受苦樂，雖復得受梵天之身乃至非想非非想天，命終還墮三惡道中。雖為四王乃至他化自在天身，命終生於畜生道中、或為師子、虎豹豺狼、象馬牛驢。次觀轉輪聖王之身，統四天下，豪貴自在，福盡貧困，衣食不供。』智者深觀如是事已，生於世間不可樂想。智者復觀世間有法，所謂舍宅、衣服飲食、臥具醫藥、香花瓔珞，種種伎樂、財物寶貨，如是等事皆為離苦；而是等物體即是苦，云何以苦欲離於苦？善男子！智者如是觀已，於世間物，不生愛樂而作樂想。善男子！譬如有人身嬰重病，雖有種種音樂倡伎、香花瓔珞，終不于中生貪愛樂。智者觀已亦復如是。善男子！智者深觀一切世間，非歸依處、非解脫處、非寂靜處、非可愛處、非彼岸處、非是常樂我凈之法，若我貪樂如是世間，我當云何得離是法？如人不樂處闇，而求光明，還復歸闇，闇即世間，明即出世。若我樂世，增長黑闇，遠離光明，闇即無明，光即智明，是智明因即是世間不可樂想。一切貪結雖是繫縛，然我今者貪
【現代漢語翻譯】 現代漢語譯本 他這樣想：『世間一切地方都免不了生老病死，而我的這個身體也無處不生。如果世間沒有一個地方可以脫離生老病死，我怎麼能樂於世間呢？世間一切事物都沒有進步而不退失的，所以世間肯定是無常的。既然是無常，有智慧的人怎麼會樂於世間呢？每一個眾生，都周遍經歷一切世間，承受苦樂。即使得到梵天（Brahma，色界初禪天）之身，乃至非想非非想天（Neither perception nor non-perception，無色界最高天），命終后還是會墮入三惡道中。即使成為四王天（Cāturmahārājikā，欲界第一層天）乃至他化自在天（Paranirmitavasavartin，欲界最高天）之身，命終后也會生於畜生道中，或者成為獅子、老虎、豹子、豺狼、大象、馬、牛、驢。再觀察轉輪聖王（Cakravartin，統治世界的理想君主）之身，統治四大部洲，豪貴自在，福報享盡后也會貧困，衣食不足。』有智慧的人深刻觀察這些事情后，就會對世間產生不可樂的想法。有智慧的人又觀察到世間有各種事物，比如房屋、衣服、飲食、臥具、醫藥、香花瓔珞、各種音樂、財物寶貨等等，這些都是爲了離苦而存在的；但是這些事物本身就是苦，怎麼能用苦來脫離苦呢？善男子！有智慧的人這樣觀察后，就不會對世間的事物產生愛戀和快樂的想法。善男子！譬如有人身患重病，即使有各種音樂歌舞、香花瓔珞，也不會從中產生貪愛和快樂。有智慧的人觀察后也是這樣。善男子！有智慧的人深刻觀察一切世間，不是歸依之處、不是解脫之處、不是寂靜之處、不是可愛之處、不是彼岸之處、不是常樂我凈的法。如果我貪戀這樣的世間，我怎麼能脫離這些呢？就像人不樂於黑暗，而追求光明，卻又回到黑暗中一樣，黑暗就是世間，光明就是出世。如果我樂於世間，就會增長黑暗，遠離光明。黑暗就是無明，光明就是智慧之明，而智慧之明的因就是對世間產生不可樂的想法。一切貪慾的束縛雖然是繫縛，但我現在貪
【English Translation】 English version He thought thus: 『In all the world, there is no place without birth, old age, sickness, and death, and my body is born everywhere. If there is no place in the world where one can be free from birth, old age, sickness, and death, how can I find joy in the world? In all the world, there is no progress without decline, therefore the world is certainly impermanent. Since it is impermanent, how can a wise person find joy in the world? Each and every sentient being, throughout all the worlds, experiences both suffering and joy. Even if one attains the body of Brahma (the god of the first dhyana heaven in the realm of form), or even the heaven of Neither perception nor non-perception (the highest heaven in the formless realm), upon death, one will still fall into the three evil realms. Even if one becomes a body of the Four Heavenly Kings (Cāturmahārājikā, the first heaven of the desire realm) or even the Paranirmitavasavartin (the highest heaven of the desire realm), upon death, one will be born into the animal realm, perhaps as a lion, tiger, leopard, jackal, elephant, horse, cow, or donkey. Then consider the body of a Universal Monarch (Cakravartin, an ideal ruler of the world), who rules over the four continents, is noble and free, but when his blessings are exhausted, he becomes poor, lacking food and clothing.』 A wise person, having deeply contemplated these things, will develop a dislike for the world. A wise person also observes that in the world there are things such as houses, clothes, food, bedding, medicine, fragrant flowers, necklaces, various kinds of music, wealth, and treasures. These things are all for the purpose of escaping suffering; but these things themselves are suffering, so how can one use suffering to escape suffering? Good man! A wise person, having observed this, will not develop love or joy for worldly things. Good man! It is like a person who is seriously ill, even if there are various kinds of music, singing, fragrant flowers, and necklaces, he will not develop greed or joy for them. A wise person, having observed this, is the same. Good man! A wise person deeply observes that the entire world is not a place of refuge, not a place of liberation, not a place of tranquility, not a place of loveliness, not a place of the other shore, and not a dharma of permanence, joy, self, and purity. If I am greedy for such a world, how can I escape these things? It is like a person who does not like darkness, but seeks light, yet returns to darkness. Darkness is the world, and light is transcendence. If I am fond of the world, I will increase darkness and move away from light. Darkness is ignorance, and light is the light of wisdom, and the cause of the light of wisdom is to develop a dislike for the world. Although all the bonds of desire are fetters, I am now greedy
于智明，不貪世間。智者深觀如是法已，具足世間不可樂想。
「善男子！有智之人已修世間不可樂想，次修死想觀。是壽命常為無量怨仇所繞，唸唸損減，無有增長。猶山瀑水不得停住、亦如朝露勢不久停、如囚趣市步步近死、如牽牛羊詣于屠所。」
迦葉菩薩言：「世尊！云何智者觀念念滅？」
「善男子！譬如四人，皆善射術，聚在一處，各射一方，俱作是念：『我等四箭俱發俱墮。』復有一人作是念言：『如是四箭及其未墮，我能一時以手接取。』善男子！如是之人可說疾不？」
迦葉菩薩言：「如是。世尊！」
佛言：「善男子！地行鬼疾復速是人，有飛行鬼復速地行，四天王疾復速飛行，日月神天覆速四王，行堅疾天覆速日月，眾生壽命復速堅疾。善男子！一息一眴，眾生壽命四百生滅。智者若能觀命如是，是名能觀念念滅也。善男子！智者觀命系屬死王，我若能離如是死王，則得永斷無常壽命。複次智者觀是壽命，猶如河岸臨峻大樹，亦如有人作大逆罪及其受戮無憐惜者，如師子王大飢困時，亦如毒蛇吸大風時，猶如渴馬護惜水時，如大惡鬼瞋恚發時，眾生死王亦復如是。善男子！智者若能作如是觀，是則名為修習死想。
「善男子！智者復觀，我今出家設得壽
【現代漢語翻譯】 現代漢語譯本：有智慧的人，不貪戀世間。智者深刻觀察到這樣的法理后，就會具備對世間不可貪戀的想法。 『善男子！有智慧的人已經修習了對世間不可貪戀的想法，接下來修習死亡的觀想。生命常常被無數的怨仇所圍繞，每一刻都在減少，不會增加。就像山上的瀑布水不會停止流動，也像早晨的露水很快就會消失，像囚犯走向刑場一步步接近死亡，像牽著牛羊走向屠宰場一樣。』 迦葉菩薩（Kasyapa Bodhisattva）問：『世尊！有智慧的人如何觀察到唸唸生滅呢？』 『善男子！譬如四個人，都擅長射箭，聚集在一起，各自向一個方向射箭，都想著：『我們四支箭同時發出同時落地。』又有一個人這樣想：『這四支箭在落地之前，我能同時用手接住。』善男子！這個人可以說速度快嗎？』 迦葉菩薩（Kasyapa Bodhisattva）說：『是的，世尊！』 佛說：『善男子！地行鬼的速度比這個人還快，飛行鬼的速度又比地行鬼快，四天王（Caturmaharajika）的速度又比飛行鬼快，日月神天（Sun and Moon Gods）的速度又比四天王快，行堅疾天（Akasacari Devas）的速度又比日月神天快，眾生的壽命比行堅疾天還快。善男子！一呼一吸之間，眾生的壽命就有四百次的生滅。有智慧的人如果能這樣觀察生命，就叫做能觀察到唸唸生滅。善男子！有智慧的人觀察到生命是屬於死王的，我如果能離開這樣的死王，就能永遠斷絕無常的壽命。再者，有智慧的人觀察到這個壽命，就像河岸邊臨近懸崖的大樹，也像犯下大罪的人被處決時沒有人憐惜，像獅子王（Simha Raja）飢餓困頓時，也像毒蛇吸入大風時，就像乾渴的馬珍惜水時，像大惡鬼發怒時，眾生的死王也是這樣。善男子！有智慧的人如果能這樣觀察，就叫做修習死亡的觀想。』 『善男子！有智慧的人又觀察，我現在出家，即使得到長壽，
【English Translation】 English version: The wise do not crave the world. Having deeply contemplated such a Dharma, the wise possess the thought of the world's undesirability. 'Good man! A wise person, having cultivated the thought of the world's undesirability, next cultivates the contemplation of death. Life is constantly surrounded by countless enemies, diminishing moment by moment, never increasing. It is like a mountain waterfall that never stops flowing, like morning dew that quickly disappears, like a prisoner walking towards the execution ground step by step closer to death, like cattle and sheep being led to the slaughterhouse.' Kasyapa Bodhisattva asked: 'World Honored One! How does a wise person contemplate the arising and ceasing of each moment?' 'Good man! Suppose there are four people, all skilled in archery, gathered in one place, each shooting in a different direction, all thinking: 'Our four arrows will be released and fall at the same time.' And then there is another person who thinks: 'Before these four arrows fall, I can catch them all at once with my hands.' Good man! Can this person be said to be fast?' Kasyapa Bodhisattva said: 'Yes, World Honored One!' The Buddha said: 'Good man! A earth-traveling ghost is faster than this person, a flying ghost is faster than an earth-traveling ghost, the Four Heavenly Kings (Caturmaharajika) are faster than a flying ghost, the Sun and Moon Gods are faster than the Four Heavenly Kings, the Akasacari Devas are faster than the Sun and Moon Gods, and the lifespan of sentient beings is faster than the Akasacari Devas. Good man! In one breath, the lifespan of sentient beings has four hundred births and deaths. If a wise person can contemplate life in this way, it is called contemplating the arising and ceasing of each moment. Good man! A wise person contemplates that life belongs to the King of Death, and if I can leave this King of Death, I can forever cut off impermanent life. Furthermore, a wise person contemplates this life, like a large tree on a cliff by a riverbank, like a person who has committed a great crime and is executed without pity, like a lion king (Simha Raja) when hungry and distressed, like a poisonous snake inhaling a strong wind, like a thirsty horse cherishing water, like a great evil ghost when angry, the King of Death for sentient beings is also like this. Good man! If a wise person can contemplate in this way, it is called cultivating the contemplation of death.' 'Good man! A wise person further contemplates, I have now left home, even if I obtain a long life,
命七日七夜，我當於中精勤修道，護持禁戒，說法教化利益眾生，是名智者修于死想。復以七日七夜為多，若得六日、五日、四日、三日、二日、一日、一時、乃至出息、入息之頃，我當於中精勤修道，護持禁戒，說法教化利益眾生，是名智者善修死想。智者具足如上六想，即七想因。何等名七？一者常修想、二者樂修想、三者無瞋想、四者無妒想、五者善愿想、六者無慢想、七者三昧自在想。善男子！若有比丘具足七想，是名沙門、名婆羅門、是名寂靜、是名凈潔、是名解脫、是名智者、是名正見、名到彼岸、名大醫王、是大商主、是名善解如來秘密，亦知諸佛七種之語，名正見知，斷七種語中所生疑網。善男子！若人具足如上六想，當知是人能呵三界，遠離三界，滅除三界，於三界中不生愛著，是名智者具足十想。若有比丘具是十想，即得稱可沙門之相。」
爾時迦葉菩薩，即于佛前以偈贊佛：
「憐愍世間大醫王， 身及智慧俱寂靜， 無我法中有真我， 是故敬禮無上尊。 發心畢竟二不別， 如是二心先心難， 自未得度先度他， 是故我禮初發心。 初發已為人天師， 勝出聲聞及緣覺， 如是發心過三界， 是故得名最無上。 世救要求然後得， 如來無請而為師
【現代漢語翻譯】 現代漢語譯本： 如果限定七天七夜，我應當在這期間精勤修道，守護戒律，說法教化利益眾生，這稱為智者修習死亡的觀想。再以七天七夜為限，如果能有六天、五天、四天、三天、兩天、一天、一時，乃至一呼一吸之間，我應當在這期間精勤修道，守護戒律，說法教化利益眾生，這稱為智者善於修習死亡的觀想。智者如果具足以上六種觀想，就是七種觀想的因。哪七種呢？第一是常修觀想，第二是樂修觀想，第三是無嗔恨觀想，第四是無嫉妒觀想，第五是善愿觀想，第六是無傲慢觀想，第七是三昧自在觀想。善男子！如果有比丘具足這七種觀想，就稱為沙門（出家修行者）、稱為婆羅門（修行者）、稱為寂靜、稱為清凈、稱為解脫、稱為智者、稱為正見、稱為到達彼岸、稱為大醫王、稱為大商主、稱為善解如來秘密，也知道諸佛的七種教誨，稱為正見知，斷除七種教誨中所產生的疑惑。善男子！如果有人具足以上六種觀想，應當知道這個人能夠呵斥三界（欲界、色界、無色界），遠離三界，滅除三界，對於三界不生愛著，這稱為智者具足十種觀想。如果有比丘具足這十種觀想，就可稱為合格的沙門。」
那時，迦葉菩薩，就在佛前用偈頌讚嘆佛：
『憐憫世間的大醫王，身和智慧都寂靜，在無我的法中顯現真我，因此我敬禮無上的尊者。 發菩提心和最終的成就沒有差別，這樣的兩種心，最初的發心更為難得，自己尚未得度卻先度他人，因此我禮敬最初發菩提心的人。 最初發心的人已是人天導師，勝過聲聞（聽聞佛法而修行的人）和緣覺（獨自悟道的人），這樣的發心超越三界，因此得名最無上。 世間的救護需要請求才能得到，如來無需請求就成為導師。
【English Translation】 English version: If I set a limit of seven days and seven nights, I should diligently cultivate the path during this time, uphold the precepts, preach the Dharma, and benefit sentient beings. This is called a wise person cultivating the contemplation of death. Further, if I set a limit of seven days and seven nights, and if I can have six days, five days, four days, three days, two days, one day, one hour, or even the time of one breath in and one breath out, I should diligently cultivate the path during this time, uphold the precepts, preach the Dharma, and benefit sentient beings. This is called a wise person skillfully cultivating the contemplation of death. If a wise person possesses the above six contemplations, they are the cause of seven contemplations. What are the seven? First is the contemplation of constant practice, second is the contemplation of joyful practice, third is the contemplation of no anger, fourth is the contemplation of no jealousy, fifth is the contemplation of good wishes, sixth is the contemplation of no arrogance, and seventh is the contemplation of samadhi (meditative absorption) at will. Good man! If a Bhikshu (monk) possesses these seven contemplations, he is called a Shramana (ascetic), called a Brahmin (spiritual seeker), called peaceful, called pure, called liberated, called wise, called right view, called having reached the other shore, called the great physician, called the great merchant, called one who understands the Tathagata's (Buddha's) secrets, and also knows the seven teachings of the Buddhas, called right view and knowledge, cutting off the doubts arising from the seven teachings. Good man! If a person possesses the above six contemplations, know that this person can rebuke the three realms (desire realm, form realm, formless realm), be far from the three realms, extinguish the three realms, and not generate attachment to the three realms. This is called a wise person possessing ten contemplations. If a Bhikshu possesses these ten contemplations, he can be called a qualified Shramana.
At that time, Bodhisattva Kashyapa, in front of the Buddha, praised the Buddha with verses:
'The great physician who has compassion for the world, both body and wisdom are peaceful, in the Dharma of no-self, the true self appears, therefore I pay homage to the unsurpassed honored one. The initial aspiration for enlightenment and the final achievement are not different, of these two minds, the initial aspiration is more difficult, one has not yet crossed over but first helps others to cross over, therefore I pay homage to the one who first aspires for enlightenment. The one who first aspires for enlightenment is already a teacher of humans and gods, surpassing the Shravakas (disciples who hear the teachings) and Pratyekabuddhas (those who attain enlightenment on their own), such an aspiration transcends the three realms, therefore it is called the most unsurpassed. The world's salvation requires a request to be obtained, the Tathagata becomes a teacher without being asked.'
， 佛隨世間如犢子， 是故得名大悲牛。 如來功德滿十方， 凡下無智不能贊， 我今讚歎慈悲心， 為報身口二種業。 世間常樂自利益， 如來終不為是事， 能斷眾生世果報， 是故我禮自他利。 世間逐親作益厚， 如來利益無怨親， 佛無是相如世人， 是故其心等無二。 世間說異作業異， 如來如說業無差， 凡所修行斷諸行， 是故得名為如來。 先已了知煩惱過， 示現處之為眾生， 久於世間得解脫， 樂處生死慈悲故。 雖現天身及人身， 慈悲隨逐如犢子， 如來即是眾生母， 慈心即是小犢子。 自受眾苦念眾生， 悲念時心不悔沒， 憐愍心盛不覺苦， 故我稽首拔苦者。 如來雖作無量福， 身口意業恒清凈， 常為眾生不為己， 是故我禮清凈業。 如來受苦不覺苦， 見眾受苦如己苦， 雖為眾生處地獄， 不生苦想及悔心。 一切眾生受異苦， 悉是如來一人苦， 覺已其心轉堅固， 故能勤修無上道。 佛具一味大慈心， 悲念眾生如子想， 眾生不知佛能救， 故謗如來及法僧。 世間雖具眾煩惱， 亦有無量諸過惡， 如是眾結及罪過， 佛初發心已能壞
【現代漢語翻譯】 現代漢語譯本 佛陀如同世間的小牛犢一樣隨順眾生，因此得名大悲牛。 如來的功德充滿十方，凡夫俗子沒有智慧無法讚歎， 我今天讚歎佛陀的慈悲心，是爲了報答身口兩種行為所帶來的業。 世間的人常常只樂於為自己謀利益，如來最終不會做這樣的事， 他能斷除眾生世俗的果報，因此我禮敬這種自利利他的行為。 世間的人偏愛親近的人，給予他們更多利益，如來利益眾生沒有怨親之分， 佛陀沒有像世人那樣的分別心，因此他的心平等無二。 世間的人說不同的行為會產生不同的結果，如來所說和所做沒有差別， 凡是修行都是爲了斷除各種行為，因此得名為如來（Tathagata）。 佛陀早已了知煩惱的過患，爲了眾生而示現處於世間， 他早已在世間獲得解脫，卻因慈悲而樂於處於生死輪迴之中。 雖然示現天身和人身，佛陀的慈悲如同小牛犢一樣隨順眾生， 如來就是眾生的母親，慈悲心就像是小牛犢。 自己承受各種痛苦，卻心念眾生，悲憫之心從不退悔， 憐憫之心如此強烈，以至於不覺得苦，所以我稽首禮敬這位拔除眾生痛苦的人。 如來雖然做了無量的福德，身口意三業始終清凈， 常常爲了眾生而不為自己，因此我禮敬這清凈的業。 如來承受痛苦卻不覺得苦，看到眾生受苦如同自己受苦， 即使爲了眾生處於地獄，也不會生起痛苦的想法和後悔的心。 一切眾生所受的各種痛苦，在如來看來都如同他一人所受的痛苦， 覺悟到這一點后，他的心更加堅定，所以能夠勤修無上道。 佛陀具有唯一的大慈悲心，悲憫眾生如同看待自己的孩子， 眾生不知道佛陀能夠救度他們，所以誹謗如來以及佛法僧三寶。 世間雖然充滿各種煩惱，也有無量諸多的過錯和罪惡， 這些煩惱的束縛和罪過，佛陀在最初發菩提心時就已經能夠摧毀。
【English Translation】 English version The Buddha follows the world like a calf, hence he is named the Great Compassionate Bull. The Tathagata's (Buddha) merits fill the ten directions, ordinary people without wisdom cannot praise them, Today, I praise the compassionate heart of the Buddha, to repay the karma of my body and speech. The world is always happy to benefit itself, the Tathagata will ultimately not do such things, He can cut off the worldly karmic retribution of sentient beings, therefore I pay homage to this self-benefiting and other-benefiting action. The world favors those close to them, giving them more benefits, the Tathagata benefits all beings without resentment or affection, The Buddha does not have the same discriminating mind as ordinary people, therefore his mind is equal and without duality. The world says that different actions produce different results, the Tathagata's words and actions are without difference, All practices are to cut off all actions, therefore he is named Tathagata (Thus Come One). The Buddha has long known the faults of afflictions, and appears in the world for the sake of sentient beings, He has long attained liberation in the world, but because of compassion, he is happy to remain in the cycle of birth and death. Although he manifests as a celestial being and a human being, the Buddha's compassion follows sentient beings like a calf, The Tathagata is the mother of sentient beings, and the compassionate heart is like a calf. He endures all kinds of suffering himself, yet his mind is on sentient beings, his compassion never recedes, His compassion is so strong that he does not feel the suffering, therefore I bow my head to the one who removes the suffering of sentient beings. Although the Tathagata has done immeasurable merits, his body, speech, and mind are always pure, He always acts for the sake of sentient beings and not for himself, therefore I pay homage to this pure karma. The Tathagata endures suffering without feeling it, seeing the suffering of sentient beings as his own, Even if he is in hell for the sake of sentient beings, he will not have thoughts of suffering or regret. All the various sufferings that sentient beings endure, in the Tathagata's eyes, are like the suffering he alone endures, Having realized this, his mind becomes even more firm, so he can diligently cultivate the unsurpassed path. The Buddha has a single great compassionate heart, and he pities sentient beings as if they were his own children, Sentient beings do not know that the Buddha can save them, so they slander the Tathagata and the Dharma and Sangha (the Three Jewels). Although the world is full of all kinds of afflictions, there are also countless faults and evils, These bonds of afflictions and sins, the Buddha was able to destroy when he first generated the Bodhi mind.
。 唯有諸佛能贊佛， 除佛無能讚歎者， 我今唯以一法贊， 所謂慈心遊世間。 如來慈是大法聚， 是慈亦能度眾生， 即是無上真解脫， 解脫即是大涅槃。」◎
大般涅槃經卷第三十八 大正藏第 12 冊 No. 0374 大般涅槃經
大般涅槃經卷第三十九
北涼天竺三藏曇無讖譯
◎憍陳如品第十三之一
爾時世尊告憍陳如：「色是無常，因滅是色，獲得解脫常住之色，受想行識亦是無常，因滅是識，獲得解脫常住之識。憍陳如！色即是苦，因滅是色，獲得解脫安樂之色，受想行識亦復如是。憍陳如！色即是空，因滅空色，獲得解脫非空之色，受想行識亦復如是。憍陳如！色是無我，因滅是色，獲得解脫真我之色，受想行識亦復如是。憍陳如！色是不凈，因滅是色，獲得解脫清凈之色，受想行識亦復如是。憍陳如！色是生老病死之相，因滅是色，獲得解脫非生老病死相之色，受想行識亦復如是。憍陳如！色是無明因，因滅是色，獲得解脫非無明因色，受想行識亦復如是。憍陳如！乃至色是生因，因滅是色，獲得解脫非生因色，受想行識亦復如是。憍陳如！色者即是四顛倒因，因滅倒色，獲得解脫非四倒因色，受想行識亦復如是。憍陳如！色是
【現代漢語翻譯】 現代漢語譯本 只有諸佛才能讚歎佛，除了佛之外沒有人能讚歎。我現在只用一種方法來讚歎，那就是用慈悲心在世間行走。如來的慈悲是偉大的法聚，這種慈悲也能度化眾生，它就是無上的真正解脫，解脫就是大涅槃。
《大般涅槃經》卷第三十八 大正藏第12冊 No. 0374 《大般涅槃經》
《大般涅槃經》卷第三十九
北涼天竺三藏曇無讖譯
◎憍陳如品第十三之一
那時，世尊告訴憍陳如（Kaundinya，佛陀最早的五位弟子之一）說：『色（rupa，物質現象）是無常的，因為滅除了色，就能獲得解脫，達到常住的色。受（vedana，感受）、想（samjna，知覺）、行（samskara，意志）、識（vijnana，意識）也是無常的，因為滅除了識，就能獲得解脫，達到常住的識。憍陳如！色即是苦（duhkha，痛苦），因為滅除了色，就能獲得解脫，達到安樂的色。受、想、行、識也是如此。憍陳如！色即是空（sunyata，空性），因為滅除了空色，就能獲得解脫，達到非空的色。受、想、行、識也是如此。憍陳如！色是無我（anatman，無我），因為滅除了色，就能獲得解脫，達到真我的色。受、想、行、識也是如此。憍陳如！色是不凈的，因為滅除了色，就能獲得解脫，達到清凈的色。受、想、行、識也是如此。憍陳如！色是生老病死之相，因為滅除了色，就能獲得解脫，達到非生老病死相的色。受、想、行、識也是如此。憍陳如！色是無明（avidya，無知）之因，因為滅除了色，就能獲得解脫，達到非無明因的色。受、想、行、識也是如此。憍陳如！乃至色是生之因，因為滅除了色，就能獲得解脫，達到非生因的色。受、想、行、識也是如此。憍陳如！色就是四顛倒（viparyasa，顛倒見）之因，因為滅除了顛倒的色，就能獲得解脫，達到非四顛倒因的色。受、想、行、識也是如此。憍陳如！色是』
【English Translation】 English version Only the Buddhas can praise the Buddha; besides the Buddha, no one else can praise. I now praise with only one method, which is to walk in the world with a compassionate heart. The Tathagata's (Tathagata, one of the titles of the Buddha) compassion is a great gathering of Dharma (Dharma, the teachings of the Buddha), and this compassion can also liberate sentient beings. It is the supreme true liberation, and liberation is the great Nirvana (Nirvana, the ultimate state of enlightenment).
The Mahaparinirvana Sutra, Volume 38 Taisho Tripitaka Volume 12, No. 0374, The Mahaparinirvana Sutra
The Mahaparinirvana Sutra, Volume 39
Translated by Tripitaka Master Dharmaraksha of Northern Liang
◎Chapter Thirteen, Part One: Kaundinya
At that time, the World Honored One told Kaundinya (Kaundinya, one of the first five disciples of the Buddha): 'Form (rupa, material phenomena) is impermanent. Because form is extinguished, one obtains liberation and attains permanent form. Feeling (vedana, sensation), perception (samjna, perception), volition (samskara, mental formations), and consciousness (vijnana, consciousness) are also impermanent. Because consciousness is extinguished, one obtains liberation and attains permanent consciousness. Kaundinya! Form is suffering (duhkha, suffering). Because form is extinguished, one obtains liberation and attains blissful form. Feeling, perception, volition, and consciousness are also like this. Kaundinya! Form is emptiness (sunyata, emptiness). Because empty form is extinguished, one obtains liberation and attains non-empty form. Feeling, perception, volition, and consciousness are also like this. Kaundinya! Form is non-self (anatman, no-self). Because form is extinguished, one obtains liberation and attains true self form. Feeling, perception, volition, and consciousness are also like this. Kaundinya! Form is impure. Because form is extinguished, one obtains liberation and attains pure form. Feeling, perception, volition, and consciousness are also like this. Kaundinya! Form is the characteristic of birth, old age, sickness, and death. Because form is extinguished, one obtains liberation and attains form that is not characterized by birth, old age, sickness, and death. Feeling, perception, volition, and consciousness are also like this. Kaundinya! Form is the cause of ignorance (avidya, ignorance). Because form is extinguished, one obtains liberation and attains form that is not the cause of ignorance. Feeling, perception, volition, and consciousness are also like this. Kaundinya! Even form is the cause of birth. Because form is extinguished, one obtains liberation and attains form that is not the cause of birth. Feeling, perception, volition, and consciousness are also like this. Kaundinya! Form is the cause of the four inversions (viparyasa, distorted views). Because inverted form is extinguished, one obtains liberation and attains form that is not the cause of the four inversions. Feeling, perception, volition, and consciousness are also like this. Kaundinya! Form is'
無量惡法之因，所謂男女等身、食愛、欲愛、貪瞋、嫉妒噁心、慳心、揣食識食思食觸食、卵生胎生濕生化生、五欲五蓋，如是等法皆因於色，因滅色故，獲得解脫無如是等無量惡色，受想行識亦復如是。憍陳如！色即是縛，因滅縛色，獲得解脫無縛之色，受想行識亦復如是。憍陳如！色即是流，因滅流色，獲得解脫非流之色，受想行識亦復如是。憍陳如！色非歸依，因滅是色，獲得解脫歸依之色，受想行識亦復如是。憍陳如！色是瘡疣，因滅是色，獲得解脫無瘡疣色，受想行識亦復如是。憍陳如！色非寂靜，因滅是色，獲得涅槃寂靜之色，受想行識亦復如是。憍陳如！若有人能如是知者，是名沙門、名婆羅門，具足沙門、婆羅門法。憍陳如！若離佛法，無有沙門，無婆羅門，亦無沙門、婆羅門法。一切外道，虛假詐稱，都無實行，雖復作相，言有是二，實無是處。何以故？若無沙門、婆羅門法，云何而言有沙門、婆羅門？我常於此大眾之中作師子吼，汝等亦當在大眾中作師子吼。」
爾時外道有無量人，聞是語已，心生瞋惡：「瞿曇今說我等眾中無有沙門及婆羅門，亦無沙門、婆羅門法。我當云何廣設方便語瞿曇言，我等眾中亦有沙門、有沙門法，有婆羅門、有婆羅門法。」
時彼眾中有一梵志，唱如
【現代漢語翻譯】 現代漢語譯本：無量惡法的根源，例如男女之身、對食物的愛慾、對情慾的愛慾、貪婪、嗔恨、嫉妒的噁心、慳吝之心、對食物的執著（包括對食物的認知、感受、思考和接觸）、卵生、胎生、濕生、化生、五欲（色、聲、香、味、觸）和五蓋（貪慾、嗔恚、睡眠、掉悔、疑），這些法都源於色（物質現象）。因為滅除了色，就能獲得解脫，不再有這些無量的惡色。受（感受）、想（概念）、行（意志）、識（意識）也是如此。憍陳如（佛陀的弟子）！色即是束縛，因為滅除了束縛的色，就能獲得解脫，不再有束縛的色。受、想、行、識也是如此。憍陳如！色即是流動，因為滅除了流動的色，就能獲得解脫，不再有流動的色。受、想、行、識也是如此。憍陳如！色不是歸依之處，因為滅除了色，就能獲得解脫，找到真正的歸依之處。受、想、行、識也是如此。憍陳如！色是瘡疣，因為滅除了色，就能獲得解脫，不再有瘡疣的色。受、想、行、識也是如此。憍陳如！色不是寂靜，因為滅除了色，就能獲得涅槃寂靜的色。受、想、行、識也是如此。憍陳如！如果有人能這樣理解，這個人就稱為沙門（出家修行者）、婆羅門（祭司），具足沙門、婆羅門之法。憍陳如！如果離開了佛法，就沒有沙門，沒有婆羅門，也沒有沙門、婆羅門之法。一切外道，都是虛假詐稱，沒有實際的修行，雖然表面上裝作有沙門、婆羅門，實際上根本沒有。為什麼呢？如果沒有沙門、婆羅門之法，怎麼能說有沙門、婆羅門呢？我常常在此大眾之中作獅子吼（無畏的宣說），你們也應當在大眾中作獅子吼。」 當時，有無數的外道，聽到這些話后，心中生起嗔恨和惡意：『瞿曇（佛陀）現在說我們這些人中沒有沙門和婆羅門，也沒有沙門、婆羅門之法。我們應當如何廣設方便，反駁瞿曇，說我們這些人中也有沙門、有沙門之法，有婆羅門、有婆羅門之法。』 當時，他們之中有一位婆羅門，高聲說道：
【English Translation】 English version: The causes of immeasurable evil dharmas, such as the bodies of men and women, attachment to food, attachment to desire, greed, anger, the evil mind of jealousy, the mind of stinginess, the clinging to food (including the perception, feeling, thought, and contact of food), oviparous birth, viviparous birth, moisture-born birth, metamorphic birth, the five desires (form, sound, smell, taste, touch), and the five hindrances (desire, ill-will, sloth and torpor, restlessness and worry, doubt), all these dharmas arise from form (material phenomena). Because form is extinguished, one attains liberation and is free from these immeasurable evil forms. Feeling, perception, volition, and consciousness are also the same. Kaundinya (a disciple of the Buddha)! Form is bondage. Because the bondage of form is extinguished, one attains liberation and is free from the bondage of form. Feeling, perception, volition, and consciousness are also the same. Kaundinya! Form is a flow. Because the flow of form is extinguished, one attains liberation and is free from the flow of form. Feeling, perception, volition, and consciousness are also the same. Kaundinya! Form is not a refuge. Because form is extinguished, one attains liberation and finds true refuge. Feeling, perception, volition, and consciousness are also the same. Kaundinya! Form is a sore. Because form is extinguished, one attains liberation and is free from the sore of form. Feeling, perception, volition, and consciousness are also the same. Kaundinya! Form is not tranquility. Because form is extinguished, one attains the tranquility of Nirvana. Feeling, perception, volition, and consciousness are also the same. Kaundinya! If someone can understand this, that person is called a Shramana (a renunciate practitioner), a Brahmin (a priest), and possesses the dharma of Shramanas and Brahmins. Kaundinya! If one is separated from the Buddha's Dharma, there are no Shramanas, no Brahmins, and no dharma of Shramanas and Brahmins. All the external paths are false and deceptive, without actual practice. Although they pretend to be Shramanas and Brahmins, they are not. Why? If there is no dharma of Shramanas and Brahmins, how can there be Shramanas and Brahmins? I often roar the lion's roar (fearlessly proclaim the truth) in this assembly, and you should also roar the lion's roar in the assembly.」 At that time, there were countless non-Buddhists who, upon hearing these words, became angry and malicious: 『Gautama (the Buddha) is now saying that there are no Shramanas or Brahmins among us, nor is there the dharma of Shramanas and Brahmins. How should we devise a way to refute Gautama and say that there are Shramanas, the dharma of Shramanas, Brahmins, and the dharma of Brahmins among us?』 Then, one Brahmin among them spoke loudly:
是言：「諸仁者！瞿曇之言，如狂無異。何可撿校？世間狂人，或歌、或舞、或哭、或笑、或罵、或贊，于怨親所不能分別。沙門瞿曇亦復如是，或說我生凈飯王家、或言不生，或說生已行至七步、或說不行，或說從小習學世事、或說我是一切智人，或時處宮受樂生子、或時厭患呵責惡賤，或時親修苦行六年、或時呵責外道苦行，或言從彼郁頭藍弗、阿羅邏等稟承未聞、或時說其無所知曉，或時說言菩提樹下得阿耨多羅三藐三菩提、或時說言我不至樹無所克獲，或時說言我今此身即是涅槃、或言身滅乃是涅槃。瞿曇所說如狂無異，何故以此而愁憂耶？」
諸婆羅門即便答言：「大士！我等今者何得不愁？沙門瞿曇先出家已，說無常、苦、空、無我等法，我諸弟子聞生恐怖，云何眾生無常、苦、空、無我、不凈？不受其語。今者瞿曇復來至此娑羅林中，為諸大眾說有常樂我凈之法，我諸弟子聞是語已，悉舍我去，受瞿曇語，以是因緣生大愁苦。」
爾時復有一婆羅門作如是言：「諸仁者！諦聽，諦聽。瞿曇沙門名修慈悲，是名虛妄，非真實也。若有慈悲，云何教我諸弟子等自受其法？慈悲果有隨順他意，今違我願，云何言有？若有說言沙門瞿曇不為世間八法所染，是亦虛妄。若言瞿曇少欲知足，今者云何奪
【現代漢語翻譯】 現代漢語譯本：他們說：『各位仁者！喬達摩（瞿曇，釋迦牟尼的姓氏）說的話，和瘋子沒什麼兩樣。有什麼好去推敲的呢？世上的瘋子，有時唱歌，有時跳舞，有時哭泣，有時歡笑，有時謾罵，有時讚揚，對於怨恨和親近的人都不能分辨。沙門喬達摩也像這樣，有時說我生於凈飯王（Śuddhodana）家，有時說我不是生於那裡；有時說我出生後走了七步，有時說我沒有走；有時說我從小學習世俗之事，有時說我是一切智人；有時在宮殿里享受快樂並生子，有時厭惡並呵責這些，認為它們卑賤；有時親自修行苦行六年，有時呵責外道的苦行；有時說從郁頭藍弗（Udraka Rāmaputra）、阿羅邏（Ārāḍa Kālāma）等人那裡學習了未曾聽聞的教義，有時說他們什麼都不知道；有時說在菩提樹下證得阿耨多羅三藐三菩提（Anuttarā Samyaksaṃbodhi，無上正等正覺），有時說我沒有到樹下，一無所獲；有時說我現在這個身體就是涅槃（Nirvāṇa，寂滅），有時說身體滅亡才是涅槃。喬達摩所說的話和瘋子沒什麼兩樣，為什麼還要為此憂愁呢？』 那些婆羅門立刻回答說：『大士！我們現在怎麼能不憂愁呢？沙門喬達摩先出家，說了無常、苦、空、無我等法，我們的弟子聽了都感到恐懼，說眾生怎麼會是無常、苦、空、無我、不凈呢？不接受他的說法。現在喬達摩又來到這娑羅林中，為大眾說有常、樂、我、凈之法，我們的弟子聽了這些話，都捨棄我們而去，接受喬達摩的說法，因此我們才感到非常憂愁。』 當時又有一位婆羅門這樣說：『各位仁者！仔細聽，仔細聽。沙門喬達摩自稱修習慈悲，這只是虛妄之名，並非真實。如果真有慈悲，怎麼會教導我們的弟子自己接受他的教法呢？慈悲的結果應該是順從他人的意願，現在卻違揹我們的意願，怎麼能說他有慈悲呢？如果有人說沙門喬達摩不受世間八法（利、衰、毀、譽、稱、譏、苦、樂）的污染，這也是虛妄的。如果說喬達摩少欲知足，現在怎麼會奪走我們的弟子呢？』
【English Translation】 English version: They said, 'Venerable ones! The words of Gautama (Gotama, the family name of Shakyamuni Buddha) are no different from those of a madman. What is there to examine? The madmen of the world sometimes sing, sometimes dance, sometimes cry, sometimes laugh, sometimes curse, sometimes praise, and cannot distinguish between those they hate and those they love. The Śramaṇa Gautama is also like this; sometimes he says I was born in the house of King Śuddhodana, sometimes he says I was not born there; sometimes he says I walked seven steps after birth, sometimes he says I did not walk; sometimes he says I learned worldly affairs from a young age, sometimes he says I am omniscient; sometimes he enjoys pleasure in the palace and has children, sometimes he detests and scorns these things as vile; sometimes he personally practices asceticism for six years, sometimes he scorns the asceticism of other paths; sometimes he says he learned unheard teachings from Udraka Rāmaputra and Ārāḍa Kālāma, sometimes he says they know nothing; sometimes he says he attained Anuttarā Samyaksaṃbodhi (Supreme Perfect Enlightenment) under the Bodhi tree, sometimes he says I did not go to the tree and gained nothing; sometimes he says my present body is Nirvāṇa (extinction), sometimes he says the extinction of the body is Nirvāṇa. What Gautama says is no different from a madman, why should we be worried about this?' The Brahmins immediately replied, 'Great one! How can we not be worried now? The Śramaṇa Gautama first left home and spoke of the teachings of impermanence, suffering, emptiness, and no-self, and our disciples were terrified upon hearing this, saying how can beings be impermanent, suffering, empty, without self, and impure? They did not accept his words. Now Gautama has come to this Sala grove again, and is speaking to the masses about the teachings of permanence, bliss, self, and purity, and our disciples, upon hearing these words, have all abandoned us and accepted Gautama's teachings, and this is why we are so worried.' At that time, another Brahmin said, 'Venerable ones! Listen carefully, listen carefully. The Śramaṇa Gautama claims to practice compassion, but this is just a false name, not the truth. If he truly had compassion, how could he teach our disciples to accept his teachings themselves? The result of compassion should be to follow the wishes of others, but now he is going against our wishes, how can he be said to have compassion? If someone says that the Śramaṇa Gautama is not tainted by the eight worldly dharmas (gain, loss, disgrace, praise, commendation, criticism, suffering, and pleasure), this is also false. If it is said that Gautama is content with little, how can he now be taking away our disciples?'
我等利？若言種姓是上族者，是亦虛妄，何以故？從昔已來，不見不聞大師子王殘害小鼠。若使瞿曇是上種姓，如何今者惱亂我等？若言瞿曇具大勢力，是亦虛妄。何以故？從昔已來亦不見聞金翅鳥王與烏共諍，若言力大，復以何事與我共鬥？若言瞿曇具他心智，是亦虛妄。何以故？若具此智，以何因緣不知我心？諸仁者！我昔曾從先舊智人聞說是事，過百年已，世間當有一妖幻出。即是瞿曇。如是妖惑，今於此處娑羅林中將滅不久，汝等今者不應愁惱。」
爾時復有一尼犍子答言：「仁者！我今愁苦，不為自身弟子供養，但為世間癡闇無眼，不識福田及非福田，棄捨先舊智婆羅門，供養年少，以為愁耳。瞿曇沙門大知咒術，因咒術力，能令一身作無量身，令無量身還作一身，或以自身作男女像、牛羊象馬。我力能滅如是咒術，瞿曇沙門咒術既滅，汝等當還多得供養，受于安樂。」
爾時復有一婆羅門作如是言：「諸仁者！瞿曇沙門成就具足無量功德，是故汝等不應與諍。」
大眾答言：「癡人，云何說言沙門瞿曇具大功德？其生七日，母便命終，是可得名福德相耶？」
婆羅門言：「罵時不瞋，打時不報，當知即是大福德相。其身具足三十二相、八十種好、無量神通，是故當知是福德相。
{ "translations": [ "現代漢語譯本：我們有什麼好處呢？如果說種姓是高貴的，這也是虛妄的。為什麼呢？從古至今，沒見過獅子王殘害小老鼠。如果喬達摩（Gautama，釋迦牟尼的姓）是高種姓，為什麼現在要來擾亂我們呢？如果說喬達摩有強大的力量，這也是虛妄的。為什麼呢？從古至今，也沒見過金翅鳥王（Garuda，一種神鳥）和烏鴉爭鬥。如果說力量強大，又為什麼要和我們爭鬥呢？如果說喬達摩有他心通，這也是虛妄的。為什麼呢？如果有這種智慧，為什麼不知道我們的心思呢？諸位！我以前曾從年長的智者那裡聽說過這件事，過了一百年後，世間會出現一個妖人，那就是喬達摩。這樣的妖惑，現在在這娑羅樹林（Sala，一種樹）中將要滅亡，你們現在不應該憂愁煩惱。」 , "當時又有一個尼犍子（Nigantha，耆那教徒）回答說：『諸位！我現在的憂愁，不是爲了我自己的弟子供養，而是爲了世間愚癡黑暗，沒有眼睛，不認識福田和非福田，拋棄年長的智慧婆羅門，去供養年輕人，為此而憂愁。沙門喬達摩（Samana Gautama，釋迦牟尼的稱號）精通咒術，憑藉咒術的力量，能讓一個身體變成無數個身體，讓無數個身體變回一個身體，或者用自己的身體變成男女像、牛羊象馬。我有能力滅掉這樣的咒術，沙門喬達摩的咒術被滅掉后，你們應當重新得到很多供養，享受安樂。』", "當時又有一個婆羅門這樣說：『諸位！沙門喬達摩成就具足無量的功德，所以你們不應該和他爭鬥。』", "大眾回答說：『癡人，怎麼說沙門喬達摩有大功德呢？他出生七天，母親就去世了，這能算是福德的象徵嗎？』", "婆羅門說：『被罵時不生氣，被打時不報復，應當知道這就是大福德的象徵。他身上具足三十二相、八十種好、無量的神通，所以應當知道這是福德的象徵。』" ], "english_translations": [ "English version: What benefit do we gain? If it is said that lineage is noble, that is also false. Why is that? From ancient times, it has not been seen or heard that a lion king harms small mice. If Gautama (Gautama, Shakyamuni's surname) is of a high lineage, how is it that he now disturbs us? If it is said that Gautama has great power, that is also false. Why is that? From ancient times, it has not been seen or heard that a Garuda (a mythical bird) king fights with crows. If he is said to have great power, why does he fight with us? If it is said that Gautama has the ability to know others' minds, that is also false. Why is that? If he has this wisdom, why does he not know our thoughts? Gentlemen! I have heard from wise elders that after a hundred years, a demonic illusion will appear in the world, and that is Gautama. Such a demonic delusion will soon perish in this Sala (a type of tree) grove, and you should not be worried now.』", "At that time, another Nigantha (Nigantha, a Jain follower) replied, 『Gentlemen! My current sorrow is not for the offerings of my own disciples, but for the foolish and ignorant world, which has no eyes, does not recognize the fields of merit and non-merit, abandons the wise elder Brahmins, and makes offerings to the young, and for this I am sorrowful. The Samana Gautama (Samana Gautama, Shakyamuni's title) is proficient in incantations, and by the power of incantations, he can make one body into countless bodies, and make countless bodies return to one body, or transform his own body into male and female forms, cattle, sheep, elephants, and horses. I have the power to destroy such incantations. Once the incantations of Samana Gautama are destroyed, you will receive many offerings again and enjoy happiness.』", "At that time, another Brahmin said, 『Gentlemen! The Samana Gautama has achieved and possesses immeasurable merits, therefore you should not contend with him.』", "The crowd replied, 『Fool, how can you say that the Samana Gautama has great merits? His mother died seven days after his birth, can that be called a sign of merit?』", "The Brahmin said, 『Not being angry when insulted, not retaliating when beaten, it should be known that this is a sign of great merit. His body is endowed with the thirty-two marks, the eighty minor marks, and immeasurable supernatural powers, therefore it should be known that this is a sign of merit.』" ] }
心無憍慢，先意問訊，言語柔軟，初無粗獷，年志俱盛心不卒暴，王國多財無所愛戀，舍之出家如棄涕唾，是故我說沙門瞿曇成就具足無量功德。」
大眾答言：「善哉，仁者！瞿曇沙門實如所說，成就無量神通變化，我不與彼捔試是事。瞿曇沙門受性柔軟，不堪苦行，生長深宮，不綜外事，唯可軟語。不知伎藝、書籍、論議，請共詳辯正法之要。彼若勝我，我當給事。我若勝彼，彼當事我。」
爾時多有無量外道，和合共往摩伽陀王阿阇世所。王見便問：「諸仁何來？汝等各各修習聖道，是出家人，舍離財貨及在家事，然我國人皆共供養，敬心瞻視，無相犯觸，何故和合而來至此？諸仁者，汝等各受異法、異戒，出家不同，亦復各各自隨戒法出家修道，何因緣故，今者一心而共和合，猶如落葉旋風所吹，聚在一處。說何因緣而來至此？我常擁護出家之人，乃至不惜身之與命。」
爾時一切諸外道眾咸作是言：「大王！諦聽。大王今者是大法橋、是大法礪、是大法秤、即是一切功德之器、一切功德真實之性、正法道路、即是種子之良田也、一切國土之根本也、一切國土之大明鏡、一切諸天之形像也、一切國人之父母也。大王！一切世間功德寶藏即是王身。何以故名功德藏？王斷國事，不擇怨親，其
【現代漢語翻譯】 現代漢語譯本：心中沒有驕傲自滿，總是先主動問候，言語柔和，從不粗暴，年紀和志向都正旺盛，內心不急躁，即使擁有富饒的王國也不貪戀，捨棄一切出家就像丟棄唾沫一樣。因此我說，沙門瞿曇（釋迦牟尼佛）成就了具足無量的功德。 大眾回答說：『說得好啊，仁者！沙門瞿曇（釋迦牟尼佛）確實像您所說的那樣，成就了無量的神通變化，我們不和他比試這些。沙門瞿曇（釋迦牟尼佛）天性柔和，不能忍受苦行，生長在深宮之中，不瞭解外面的事情，只會說些軟話。他不懂得技藝、書籍、論辯，請和他詳細辯論正法要義。如果他勝過我們，我們就侍奉他；如果我們勝過他，他就應該侍奉我們。』 當時，有很多外道，一起前往摩伽陀國（古印度十六雄國之一）的國王阿阇世（頻婆娑羅王之子）那裡。國王見到他們就問：『各位仁者從哪裡來？你們各自修習聖道，是出家人，捨棄了財物和在家之事，而我國的人民都供養你們，以恭敬心瞻仰你們，不敢冒犯，為什麼今天一起到這裡來？各位仁者，你們各自接受不同的教法、不同的戒律，出家的方式也不同，各自遵循戒法出家修道，是什麼原因讓你們今天一心和合，就像被旋風吹落的樹葉，聚在一起？說說是爲了什麼原因來到這裡？我一直都擁護出家之人，甚至不惜犧牲自己的生命。』 當時，所有的外道都說：『大王！請仔細聽。大王您是偉大的法橋、偉大的法礪（磨刀石）、偉大的法秤（衡量標準），是一切功德的容器、一切功德真實的體現、正法的道路、是種子的良田、一切國土的根本、一切國土的明鏡、一切諸天的形象、一切國人的父母。大王！世間一切功德的寶藏就是您的身體。為什麼說您是功德的寶藏呢？因為大王處理國事，不分怨親，』
【English Translation】 English version: Without arrogance in his heart, he always initiates greetings, his speech is gentle, never harsh. His age and aspirations are both flourishing, his mind is not impulsive. Even possessing a wealthy kingdom, he does not cling to it, abandoning everything to become a monk as if discarding spittle. Therefore, I say, the Shramana Gautama (Shakyamuni Buddha) has achieved immeasurable merits. The assembly replied, 'Well said, O virtuous one! The Shramana Gautama (Shakyamuni Buddha) is indeed as you say, having achieved immeasurable supernatural powers. We will not compete with him in these matters. The Shramana Gautama (Shakyamuni Buddha) is by nature gentle, unable to endure ascetic practices. Having grown up in a deep palace, he does not understand worldly affairs and only speaks softly. He is ignorant of skills, books, and debates. Let us engage him in a detailed debate on the essentials of the true Dharma. If he surpasses us, we will serve him; if we surpass him, he should serve us.' At that time, many non-Buddhist ascetics gathered and went to King Ajatashatru (son of King Bimbisara) of Magadha (one of the sixteen ancient Indian kingdoms). Upon seeing them, the king asked, 'Where have you virtuous ones come from? You each practice the holy path, are renunciates, having abandoned wealth and worldly affairs. My people all support you, viewing you with reverence and not daring to offend. Why have you gathered here today? You virtuous ones, you each follow different teachings and precepts, and your ways of renunciation are different. Each of you follows your own precepts to practice the path. What is the reason that you are now united as one, like fallen leaves gathered by a whirlwind? Tell me, what is the reason for your coming here? I have always protected renunciates, even to the point of sacrificing my own life.' At that time, all the non-Buddhist ascetics said, 'Great King! Listen carefully. Great King, you are the great bridge of Dharma, the great whetstone of Dharma, the great scale of Dharma, the vessel of all merits, the true nature of all merits, the path of the true Dharma, the fertile field for seeds, the foundation of all lands, the clear mirror of all lands, the image of all the gods, and the parents of all the people. Great King! The treasure of all merits in the world is your body. Why are you called the treasure of merits? Because the King handles state affairs without bias towards friends or enemies,'
心平等，如地水火風，是故名王為功德藏。大王！現在眾生雖復壽短，王之功德如昔長壽安樂時王，亦如頂生、善見、忍辱、那睺沙王、耶耶帝王、尸毗王、一叉鳩王，如是等王具足善法，大王今者亦復如是。大王！以王因緣，國土安樂，人民熾盛，是故一切出家之人慕樂此國，持戒精勤，修習正道。大王！我經中說，若出家人隨所住國，持戒精進，勤修正道，其王亦有修善之分。大王！一切盜賊，王已整理，出家之人都無畏懼。今者唯有一大惡人瞿曇沙門，王未撿校，我等甚畏。其人自恃豪族種姓、身色具足，又因過去佈施之報，多得供養，恃此眾事生大憍慢，或因咒術而生憍慢，以是因緣不能苦行，受畜細軟衣服臥具。是故一切世間惡人，為利養故往集其所，而為眷屬不能苦行。咒術力故，調伏迦葉及舍利弗、目犍連等，今復來至我所，住處娑羅林中，宣說是身常樂我凈，誘我弟子。大王！瞿曇先說無常、無樂、無我、無凈，我能忍之，今乃宣說常樂我凈，我實不忍。惟愿大王，聽我與彼瞿曇論議。」
王即答言：「諸大士！汝等今者，為誰教導，而令其心狂亂不定，如水濤波、旋火之輪、猿猴擲樹。是事可恥，智人若聞即生憐愍，愚人聞之即生嗤笑。汝等所說非出家相。汝若病風、黃水患者，吾悉有藥能
【現代漢語翻譯】 現代漢語譯本：心平等，如同地、水、火、風一樣，所以被稱為國王為功德的寶藏。大王！現在眾生的壽命雖然短暫，但您的功德如同過去長壽安樂時的國王一樣，也像頂生王（轉輪聖王之一）、善見王（轉輪聖王之一）、忍辱王（以忍辱著稱的國王）、那睺沙王（古印度國王）、耶耶帝王（古印度國王）、尸毗王（以佈施著稱的國王）、一叉鳩王（傳說中的太陽王朝的始祖）等，這些國王都具備善法。大王您現在也像他們一樣。大王！因為您的緣故，國家安樂，人民興盛，所以一切出家的人都羨慕樂於來到這個國家，持守戒律，精勤修行正道。大王！我在經中說過，如果出家人在所居住的國家，持戒精進，勤修正道，那麼這個國王也有修善的功德。大王！一切盜賊，您都已經整治好了，出家的人都沒有畏懼。現在只有一大惡人瞿曇沙門（指釋迦牟尼），您還沒有查辦，我們非常害怕。他仗恃自己是豪族出身，相貌端正，又因為過去佈施的果報，得到很多供養，依仗這些事情而生起驕慢，或者因為咒術而生起驕慢，因此不能夠苦行，受用柔軟的衣服和臥具。所以一切世間的惡人，爲了利益供養都聚集到他那裡，成為他的眷屬，不能夠苦行。他用咒術的力量，調伏了迦葉（佛陀弟子之一）和舍利弗（佛陀弟子之一）、目犍連（佛陀弟子之一）等人，現在又來到我這裡，住在娑羅樹林中，宣說這個身體是常、樂、我、凈的，引誘我的弟子。大王！瞿曇先前說無常、無樂、無我、無凈，我還能忍受，現在卻宣說常、樂、我、凈，我實在不能忍受。希望大王，允許我與那個瞿曇辯論。 國王立刻回答說：『各位大士！你們現在是被誰教導，以至於心神狂亂不定，像水中的波濤、旋轉的火輪、跳躍的猿猴一樣。這件事很可恥，有智慧的人聽了會憐憫你們，愚蠢的人聽了會嘲笑你們。你們所說的不是出家人的樣子。如果你們得了風病、黃水病，我都有藥可以治療。』
【English Translation】 English version: 'The mind is equal, like earth, water, fire, and wind, therefore the king is called a treasure of merit. Great King! Although the lifespan of beings is short now, your merits are like those of the kings of old who enjoyed long life and happiness, such as King Topknot (a Chakravartin king), King Good Vision (a Chakravartin king), King Forbearance (a king known for his forbearance), King Nahusha (an ancient Indian king), King Yayati (an ancient Indian king), King Shibi (a king known for his generosity), and King Ikshvaku (the legendary founder of the Solar dynasty). These kings were endowed with good qualities. Great King, you are also like them now. Great King! Because of you, the country is peaceful and the people are prosperous, so all those who have left home admire and are happy to come to this country, upholding the precepts diligently and cultivating the right path. Great King! I have said in the scriptures that if those who have left home, in the country where they reside, uphold the precepts diligently and cultivate the right path, then the king also shares in the merit of cultivating goodness. Great King! You have already dealt with all the thieves, and those who have left home have no fear. Now there is only one great evil person, the Shramana Gautama (referring to Shakyamuni Buddha), whom you have not investigated, and we are very afraid. He relies on his noble birth, his handsome appearance, and the rewards of his past generosity, receiving many offerings. He relies on these things and becomes arrogant, or he becomes arrogant because of his magical powers. Therefore, he cannot practice asceticism and enjoys soft clothes and bedding. So all the evil people in the world gather around him for the sake of profit and offerings, becoming his followers and unable to practice asceticism. Through the power of his magic, he has subdued Kashyapa (one of the Buddha's disciples), Shariputra (one of the Buddha's disciples), Maudgalyayana (one of the Buddha's disciples), and others. Now he has come to me, staying in the Sala grove, proclaiming that this body is permanent, blissful, self, and pure, and enticing my disciples. Great King! Gautama previously spoke of impermanence, suffering, no-self, and impurity, which I could tolerate, but now he proclaims permanence, bliss, self, and purity, which I cannot tolerate. I hope, Great King, you will allow me to debate with that Gautama.' The king immediately replied, 'Great Ones! Who has taught you now, that your minds are so confused and unstable, like the waves of water, the spinning fire wheel, or a monkey jumping from tree to tree? This is shameful. Wise people will pity you when they hear this, and foolish people will laugh at you. What you have said is not the behavior of those who have left home. If you suffer from wind disease or jaundice, I have medicine to cure you.'
療治之；如其鬼病，家兄耆婆，善能去之。汝等今者欲以手爪刨須彌山，欲以口齒齰嚙金剛。諸大士！譬如愚人，見師子王饑時睡眠，而欲悟之。如人以指置毒蛇口，如欲以手觸灰覆火，汝等今者亦復如是。善男子！譬如野狐作師子吼，猶如蚊子共金翅鳥捔行遲疾，如兔渡海欲盡其底，汝等今者亦復如是。汝若夢見勝瞿曇者，是夢狂惑，未足可信。諸大士！汝等今者興建是意，猶如飛蛾投大火聚。汝隨我語，不須更說。汝雖讚我平等如秤，勿令外人復聞此語。」
爾時外道復作是言：「大王！瞿曇沙門所作幻術到汝邊耶？乃令大王心疑不信是等聖人。大王！不應輕蔑如是大士。大王！是月增減、大海鹹味、摩羅延山，如是等事誰之所作？豈非我等婆羅門耶？大王！不聞阿竭多仙十二年中，恒河之水停耳中耶？大王！聞瞿曇仙人大現神通，十二年中變作釋身，並令釋身作羝羊形，作千女根在釋身耶？大王！不聞耆㝹仙人，一日之中飲四海水，令大地干耶？大王！不聞婆藪仙人為自在天作三眼耶？大王！不聞阿羅邏仙人變迦富羅城作𪉖土耶？大王！婆羅門中有如是等大力諸仙，現可撿校。大王云何見輕蔑耶？」
王言：「諸仁者！若不見信故欲為者，如來正覺今者近在娑羅林中，汝等可往隨意問難，如來亦當
【現代漢語翻譯】 現代漢語譯本： 『去治療他們吧；如果他們是鬼病，我的哥哥耆婆（Jivaka，名醫）很擅長去除這種病。你們現在想用指甲去刨須彌山（Sumeru，佛教中的聖山），想用牙齒去啃咬金剛（Vajra，堅硬無比的物質）。各位大士！這就像愚人看見獅子王飢餓時睡覺，卻想去叫醒它。又像人把手指伸進毒蛇的嘴裡，又像想用手去觸碰灰燼下的火，你們現在也是這樣。善男子！就像野狐貍發出獅子的吼叫，又像蚊子和金翅鳥（Garuda，神鳥）比賽快慢，又像兔子渡海想把海底弄乾，你們現在也是這樣。如果你們夢見勝瞿曇（Buddha，佛陀），那只是夢中的迷惑，不足以相信。各位大士！你們現在興起這樣的想法，就像飛蛾撲向大火堆。你們聽我的話，不必再說。你們即使讚美我平等如秤，也不要讓外人再聽到這些話。』 『這時，外道又說：『大王！瞿曇沙門（Gautama，佛陀）所施展的幻術傳到您這裡了嗎？竟然讓大王您懷疑不相信這些聖人。大王！不應該輕視這樣的大士。大王！月亮的盈虧、大海的鹹味、摩羅延山（Malaya，山名），這些事情是誰做的？難道不是我們婆羅門（Brahmana，印度教祭司）嗎？大王！您沒聽說阿竭多仙（Agastya，印度教聖人）十二年中，恒河的水停留在他的耳朵里嗎？大王！您沒聽說瞿曇仙人（Gautama，印度教聖人）大顯神通，十二年中變成釋天（Indra，天神）的身體，並且讓釋天的身體變成公羊的形狀，在釋天的身體上長出千個女根嗎？大王！您沒聽說耆㝹仙人（Rishi，印度教聖人）一天之中喝乾四海的水，讓大地乾涸嗎？大王！您沒聽說婆藪仙人（Vasishtha，印度教聖人）為自在天（Shiva，印度教主神）造了三隻眼睛嗎？大王！您沒聽說阿羅邏仙人（Alara Kalama，印度教聖人）把迦富羅城（Kapilavastu，古印度城市）變成糞土嗎？大王！婆羅門中有這樣有大力氣的仙人，可以檢驗。大王您怎麼能輕視他們呢？』 國王說：『各位仁者！如果因為不相信而想去做，如來正覺（Tathagata，佛陀）現在就在娑羅林中，你們可以去隨意問難，如來也會』
【English Translation】 English version: 'Cure them; if it is a ghost sickness, my elder brother Jivaka (a renowned physician) is skilled at removing it. You now wish to dig up Mount Sumeru (the sacred mountain in Buddhism) with your fingernails, and to gnaw Vajra (an indestructible substance) with your teeth. Great Bodhisattvas! It is like a fool seeing the lion king sleeping when hungry, and wanting to wake him. It is like a person putting a finger into the mouth of a poisonous snake, or like wanting to touch the fire under the ashes with your hand, you are now also like this. Good men! It is like a wild fox making a lion's roar, or like a mosquito competing with a Garuda (a mythical bird) in speed, or like a rabbit crossing the sea wanting to dry up the bottom, you are now also like this. If you dream of the victorious Gautama (Buddha), it is just a delusion in a dream, not worthy of belief. Great Bodhisattvas! You now raise such thoughts, like moths flying into a great fire. Listen to my words, there is no need to say more. Even if you praise me as equal as a scale, do not let outsiders hear these words again.' 'At that time, the heretics said again: 'Great King! Has the illusionary magic of the Shramana Gautama (Buddha) reached you? It has caused you to doubt and disbelieve these holy men. Great King! You should not despise such great Bodhisattvas. Great King! The waxing and waning of the moon, the saltiness of the sea, Mount Malaya (a mountain), who made these things? Isn't it us Brahmins (Hindu priests)? Great King! Have you not heard that the sage Agastya (a Hindu sage) kept the water of the Ganges in his ears for twelve years? Great King! Have you not heard that the sage Gautama (a Hindu sage) displayed great supernatural powers, transforming into the body of Indra (a god) for twelve years, and making Indra's body into the shape of a ram, with a thousand female organs on Indra's body? Great King! Have you not heard that the sage Rishi (a Hindu sage) drank the water of the four seas in one day, causing the earth to dry up? Great King! Have you not heard that the sage Vasishtha (a Hindu sage) made three eyes for Shiva (a major Hindu deity)? Great King! Have you not heard that the sage Alara Kalama (a Hindu sage) turned the city of Kapilavastu (an ancient Indian city) into dung? Great King! There are such powerful sages among the Brahmins, who can be examined. How can you despise them, Great King?' The King said: 'Gentlemen! If you want to do it because you do not believe, the Tathagata (Buddha), the Rightly Enlightened One, is now in the Sala Grove, you can go and ask questions at will, and the Tathagata will also'
為汝分別，稱汝意答。」◎
◎爾時阿阇世王與諸外道徒眾眷屬，往至佛所，頭面作禮右繞三匝，脩敬已畢，卻住一面，白佛言：「世尊！是諸外道欲隨意問難，唯愿如來隨意答之。」
佛言：「大王且止，我自知時。」
爾時眾中有婆羅門名阇提首那，作如是言：「瞿曇！汝說涅槃是常法耶？」
「如是，如是。大婆羅門！」
婆羅門言：「瞿曇！若說涅槃常者，是義不然。何以故？世間之法從子生果相續不斷，如從泥出瓶，從縷得衣。瞿曇常說修無常想，獲得涅槃，因是無常，果云何常？瞿曇又說解脫欲貪即是涅槃，解脫色貪及無色貪即是涅槃，滅無明等一切煩惱即是涅槃。從欲乃至無明、煩惱皆是無常，因是無常所得涅槃亦應無常。瞿曇又說從因故生天、從因故墮地獄、從因得解脫，是故諸法皆從因生。若從因故得解脫者，云何言常？瞿曇亦說色從緣生故名無常，受想行識亦復如是，如是解脫。若是色者當知無常，受想行識亦復如是。若離五陰有解脫者，當知解脫即是虛空。若是虛空，不得說言從因緣生。何以故？是常是一遍一切處。瞿曇亦說從因生者即是苦也。若是苦者，云何復說解脫是樂？瞿曇又說無常即苦，苦即無我，若是無常苦無我者，即是不凈，一切從因所生諸法，
【現代漢語翻譯】 為你們分別解答，按照你們的意思回答。 當時，阿阇世王（Ajatasattu，古印度摩揭陀國國王）和他的外道徒眾眷屬，來到佛陀所在的地方，向佛陀頂禮，右繞佛陀三圈，恭敬完畢后，退到一旁站立，對佛陀說：『世尊！這些外道想要隨意發問，請如來隨意回答他們。』 佛陀說：『大王暫且停止，我自會把握時機。』 當時，人群中有一位婆羅門，名叫阇提首那（Jatisodhana），他這樣說道：『喬達摩（Gotama，釋迦牟尼的姓）！你說涅槃（Nirvana，佛教的最高境界，指解脫）是常法嗎？』 『是的，是的。大婆羅門！』 婆羅門說：『喬達摩！如果說涅槃是常，這個道理是不對的。為什麼呢？世間的法則是從因生果，相續不斷，就像從泥土產生瓶子，從線得到衣服。喬達摩常常說修習無常想，才能獲得涅槃，因是無常，果怎麼會是常呢？喬達摩又說，解脫對慾望的貪戀就是涅槃，解脫對色慾的貪戀以及對無色慾的貪戀就是涅槃，滅除無明等一切煩惱就是涅槃。從慾望乃至無明、煩惱都是無常的，因是無常，所得的涅槃也應該是無常的。喬達摩又說，從因產生天道，從因墮入地獄，從因得到解脫，所以一切法都是從因產生的。如果從因得到解脫，怎麼能說是常呢？喬達摩也說，色法從因緣生所以是無常，受、想、行、識也是如此，解脫也是如此。如果是色法，應當知道是無常的，受、想、行、識也是如此。如果離開五陰（色、受、想、行、識）有解脫，應當知道解脫就是虛空。如果是虛空，就不能說是從因緣生。為什麼呢？虛空是常，是遍一切處的。喬達摩也說，從因生就是苦。如果是苦，怎麼又說解脫是樂呢？喬達摩又說，無常就是苦，苦就是無我，如果無常、苦、無我，就是不凈，一切從因所生的諸法，'
【English Translation】 I will explain to you separately, and answer according to your intentions.』 At that time, King Ajatasattu, along with his retinue of followers from other sects, went to where the Buddha was. They bowed their heads to the ground, circumambulated him three times to the right, and after showing their respect, stood to one side. They said to the Buddha, 『World Honored One! These followers of other sects wish to ask questions as they please. May the Tathagata answer them as he sees fit.』 The Buddha said, 『Great King, please wait. I know the right time.』 At that time, among the crowd was a Brahmin named Jatisodhana, who spoke thus: 『Gotama! Do you say that Nirvana (Nirvana, the ultimate state of liberation in Buddhism) is a permanent dharma?』 『Yes, yes. Great Brahmin!』 The Brahmin said, 『Gotama! If you say that Nirvana is permanent, that is not correct. Why? The laws of the world are that from cause comes effect, continuously, like a pot from clay, or clothes from thread. Gotama often says that by cultivating the thought of impermanence, one attains Nirvana. If the cause is impermanent, how can the effect be permanent? Gotama also says that liberation from the craving for desire is Nirvana, liberation from the craving for form and formlessness is Nirvana, and the extinction of ignorance and all afflictions is Nirvana. From desire to ignorance and afflictions, all are impermanent. If the cause is impermanent, the Nirvana attained should also be impermanent. Gotama also says that from cause comes birth in the heavens, from cause comes falling into hell, and from cause comes liberation. Therefore, all dharmas arise from causes. If liberation comes from cause, how can it be said to be permanent? Gotama also says that form arises from conditions and is therefore impermanent, and so are feeling, perception, volition, and consciousness. Liberation is also like this. If it is form, know that it is impermanent, and so are feeling, perception, volition, and consciousness. If there is liberation apart from the five aggregates (form, feeling, perception, volition, and consciousness), know that liberation is emptiness. If it is emptiness, it cannot be said to arise from conditions. Why? Emptiness is permanent and pervades all places. Gotama also says that what arises from cause is suffering. If it is suffering, how can liberation be said to be bliss? Gotama also says that impermanence is suffering, suffering is non-self. If it is impermanent, suffering, and non-self, then it is impure. All dharmas that arise from causes,'
皆無常苦無我不凈，云何復說涅槃即是常樂我凈？若瞿曇說，亦常無常、亦苦亦樂、亦我無我、亦凈不凈，如是豈非是二語耶？我亦曾從先舊智人聞說是語，佛若出世，言則無二。瞿曇今者說於二語，復言佛即我身是也，是義云何？」
佛言：「婆羅門！如汝所說，我今問汝，隨汝意答。」
婆羅門言：「善哉。瞿曇！」
佛言：「婆羅門！汝性常耶？是無常乎？」
婆羅門言：「我性是常。」
「婆羅門！是效能作一切內外法之因耶？」
「如是。瞿曇！」
佛言：「婆羅門！云何作因？」
「瞿曇！從性生大，從大生慢，從慢生十六法，所謂地、水、火、風、空，五知根：眼、耳、鼻、舌、身，五業根：手、腳、口、聲、男女二根，心平等根，是十六法。從五法生色、聲、香、味、觸，是二十一法。根本有三：一者染、二者粗、三者黑。染者名愛，粗者名瞋，黑名無明。瞿曇！是二十五法皆因性生。」
「婆羅門！是大等法，常、無常耶？」
「瞿曇！我法性常，大等諸法悉是無常。」
「婆羅門！如汝法中，因常果無常。然我法中因雖無常，果是常者，有何等過？婆羅門！汝等法中有二因不？」
答言：「有。」
佛言：「
【現代漢語翻譯】 現代漢語譯本： 『一切都是無常、苦、無我、不凈的，為什麼又說涅槃是常、樂、我、凈呢？如果喬達摩（Gautama，釋迦牟尼的姓）說，既是常也是無常，既是苦也是樂，既是我也是無我，既是凈也是不凈，這樣豈不是自相矛盾嗎？我也曾從以前的智者那裡聽到過，佛如果出世，言語就不會有二義。喬達摩現在卻說兩種矛盾的話，又說佛就是我自身，這是什麼意思呢？』 佛說：『婆羅門（Brahman，印度教祭司種姓）！正如你所說，我現在問你，你隨意回答。』 婆羅門說：『好的，喬達摩！』 佛說：『婆羅門！你的自性是常還是無常呢？』 婆羅門說：『我的自性是常。』 『婆羅門！這個自效能作為一切內外法的因嗎？』 『是的，喬達摩！』 佛說：『婆羅門！如何作為因呢？』 『喬達摩！從自性生出大（Mahat，宇宙的根本），從大生出慢（Ahamkara，自我意識），從慢生出十六法，即地、水、火、風、空，五知根：眼、耳、鼻、舌、身，五業根：手、腳、口、聲、男女二根，心平等根，這十六法。從五法生出色、聲、香、味、觸，這是二十一法。根本有三：一是染（Raga，貪愛），二是粗（Dvesha，嗔恨），三是黑（Avidya，無明）。染名為愛，粗名為嗔，黑名為無明。喬達摩！這二十五法都是由自性所生。』 『婆羅門！大等這些法，是常還是無常呢？』 『喬達摩！我的法性是常，大等諸法都是無常。』 『婆羅門！按照你的法，因是常而果是無常。然而我的法中，因雖然是無常，果卻是常，這有什麼過錯呢？婆羅門！你們的法中有兩種因嗎？』 回答說：『有。』 佛說：
【English Translation】 English version: 'All is impermanent, suffering, non-self, and impure, so why do you say that Nirvana is permanent, blissful, self, and pure? If Gautama (釋迦牟尼's family name) says it is both permanent and impermanent, both suffering and blissful, both self and non-self, both pure and impure, isn't that contradictory? I have also heard from wise men of old that if a Buddha appears in the world, his words will not be dualistic. But Gautama now speaks in two contradictory ways, and also says that the Buddha is my own self. What does this mean?' The Buddha said, 'Brahman (a member of the highest Hindu caste)! As you have said, I will now ask you, and you may answer as you please.' The Brahman said, 'Very well, Gautama!' The Buddha said, 'Brahman! Is your nature permanent or impermanent?' The Brahman said, 'My nature is permanent.' 'Brahman! Is this nature the cause of all internal and external phenomena?' 'Yes, Gautama!' The Buddha said, 'Brahman! How is it the cause?' 'Gautama! From nature arises Mahat (the cosmic principle), from Mahat arises Ahamkara (ego), from Ahamkara arise the sixteen elements, namely earth, water, fire, wind, space, the five sense organs: eyes, ears, nose, tongue, body, the five action organs: hands, feet, mouth, voice, the two sexual organs, and the mind, these are the sixteen elements. From the five elements arise form, sound, smell, taste, and touch, these are the twenty-one elements. There are three fundamental elements: one is Raga (attachment), two is Dvesha (aversion), and three is Avidya (ignorance). Raga is called love, Dvesha is called hatred, and Avidya is called ignorance. Gautama! These twenty-five elements are all born from nature.' 'Brahman! Are these elements such as Mahat permanent or impermanent?' 'Gautama! My nature is permanent, but all elements such as Mahat are impermanent.' 'Brahman! According to your doctrine, the cause is permanent, but the effect is impermanent. However, in my doctrine, although the cause is impermanent, the effect is permanent. What is wrong with that? Brahman! Are there two causes in your doctrine?' He answered, 'Yes.' The Buddha said:
云何有？」
婆羅門言：「一者生因、二者了因。」
佛言：「云何生因？云何了因？」
婆羅門言：「生因者如泥出瓶，了因者如燈照物。」
佛言：「是二種因，因性是一。若是一者，可令生因作于了因，可令了因作生因不？」
「不也。瞿曇！」
佛言：「若使生因不作了因，了因不作生因，可得說言是因相不？」
婆羅門言：「雖不相作故有因相。」
「婆羅門！了因所了，即同了不？」
「不也。瞿曇！」
佛言：「我法雖從無常獲得涅槃，而非無常。婆羅門！從了因得故，常樂我凈。從生因得故，無常、無樂、無我、無凈。是故如來所說有二，如是二語無有二也，是故如來名無二語。如汝所說，曾從先舊智人邊聞，佛出於世無有二語，是言善哉。一切十方三世諸佛所說無差，是故說言佛無二語。云何無差？有同說有，無同說無，故名一義。婆羅門！如來世尊雖名二語，爲了一語故。云何二語了於一語？如眼色二語生識一語，乃至意法亦復如是。」
婆羅門言：「瞿曇！善能分別如是語義，我今未解，所出二語了於一語。」
爾時世尊即為宣說四真諦法：「婆羅門！言苦諦者亦二亦一，乃至道諦亦二亦一。」
婆羅門言
【現代漢語翻譯】 現代漢語譯本 『是什麼樣的有呢？』 婆羅門說：『一是生因，二是了因。』 佛說：『什麼是生因？什麼又是了因？』 婆羅門說：『生因就像泥土產生瓶子，了因就像燈照亮物體。』 佛說：『這兩種因，因的性質是一樣的。如果是一樣的，可以使生因作爲了因，也可以使了因作為生因嗎？』 『不能，瞿曇！』 佛說：『如果生因不能作爲了因，了因不能作為生因，還能說它們是因的相嗎？』 婆羅門說：『雖然不能互相作用，但還是有因的相。』 『婆羅門！了因所了知的，和了因本身相同嗎？』 『不相同，瞿曇！』 佛說：『我的法雖然從無常中獲得涅槃，但並非無常。婆羅門！從了因得到的，是常、樂、我、凈。從生因得到的，是無常、無樂、無我、無凈。所以如來說的有兩種，這兩種說法實際上沒有兩種，所以如來被稱為無二語。正如你所說，曾經從先前的智者那裡聽說，佛陀出世沒有兩種說法，這話很好。一切十方三世諸佛所說的都沒有差別，所以說佛無二語。為什麼沒有差別呢？有同說有，無同說無，所以稱為一義。婆羅門！如來世尊雖然名為二語，是爲了闡明一語。如何用二語闡明一語呢？就像眼和色兩種說法產生識這一種說法，乃至意和法也是如此。』 婆羅門說：『瞿曇！您善於分別這樣的語義，我現在還不理解，所說的二語如何闡明一語。』 這時，世尊就為他宣說了四真諦法：『婆羅門！說苦諦也是二也是一，乃至道諦也是二也是一。』 婆羅門說
【English Translation】 English version 'What kind of 'having' is there?' The Brahmin said, 'One is the cause of arising, and the other is the cause of understanding.' The Buddha said, 'What is the cause of arising? And what is the cause of understanding?' The Brahmin said, 'The cause of arising is like clay producing a pot, and the cause of understanding is like a lamp illuminating an object.' The Buddha said, 'These two kinds of causes, their nature is the same. If they are the same, can the cause of arising act as the cause of understanding, and can the cause of understanding act as the cause of arising?' 'No, Gautama!' The Buddha said, 'If the cause of arising cannot act as the cause of understanding, and the cause of understanding cannot act as the cause of arising, can it still be said that they are the aspects of a cause?' The Brahmin said, 'Although they cannot act on each other, they still have the aspect of a cause.' 'Brahmin! Is what is understood by the cause of understanding the same as the cause of understanding itself?' 'No, Gautama!' The Buddha said, 'Although my Dharma obtains Nirvana from impermanence, it is not impermanent. Brahmin! What is obtained from the cause of understanding is permanence, bliss, self, and purity. What is obtained from the cause of arising is impermanence, no bliss, no self, and no purity. Therefore, what the Tathagata speaks of has two aspects, but these two aspects are actually not two, so the Tathagata is called 'one without two words'. As you said, you once heard from wise people of the past that the Buddha's appearance in the world has no two words, and this is well said. All the Buddhas of the ten directions and three times speak without difference, so it is said that the Buddha has no two words. Why is there no difference? 'Having' is spoken as 'having', and 'not having' is spoken as 'not having', so it is called one meaning. Brahmin! Although the World Honored One, the Tathagata, is named 'two words', it is for the sake of clarifying one word. How do two words clarify one word? It is like the two words 'eye' and 'form' giving rise to the one word 'consciousness', and so on with 'mind' and 'dharma'.' The Brahmin said, 'Gautama! You are skilled in distinguishing such meanings, but I still do not understand how the two words clarify one word.' At that time, the World Honored One then proclaimed the Four Noble Truths: 'Brahmin! The Truth of Suffering is both two and one, and so on until the Truth of the Path is also both two and one.' The Brahmin said
：「世尊！我已知已。」
佛言：「善男子！云何知已？」
婆羅門言：「世尊！苦諦，一切凡夫二，是聖人一，乃至道諦亦復如是。」
佛言：「善哉！已解。」
婆羅門言：「世尊！我今聞法，已得正見，今當歸依佛、法、僧寶，唯愿大慈聽我出家。」
爾時世尊告憍陳如：「汝當爲是阇提首那，剃除鬚髮，聽其出家。」時憍陳如即受佛敕，為其剃髮。即下手時有二種落：一者鬚髮、二者煩惱。即于坐處得阿羅漢果。◎
◎復有梵志姓婆私吒，復作是言：「瞿曇所說涅槃常耶？」
「如是，梵志。」
婆私吒言：「瞿曇將不說無煩惱為涅槃耶？」
「如是，梵志。」
婆私吒言：「瞿曇！世間四種名之為無：一者未出之法名之為無，如瓶未出泥時名為無瓶；二者已滅之法名之為無，如瓶壞已名為無瓶；三者異相互無名之為無，如牛中無馬、馬中無牛；四者畢竟無故名之為無，如龜毛、兔角。瞿曇！若以除煩惱已名涅槃者，涅槃即無。若是無者，云何言有常樂我凈？」
佛言：「善男子！如是涅槃，非是先無同泥時瓶，亦非滅無同瓶壞無，亦非畢竟無如龜毛兔角，同於異無。善男子！如汝所言，雖牛中無馬，不可說言牛亦是無。雖馬中無牛，
【現代漢語翻譯】 現代漢語譯本： 『世尊！我已經知道了。』 佛說：『善男子！你是如何知道的呢？』 婆羅門說：『世尊！關於苦諦（dukkha satya，四聖諦之一，指人生是苦的真理），一切凡夫的理解是二元的，而聖人的理解是一元的，乃至對於道諦（magga satya，四聖諦之一，指通往解脫的道路的真理）也是如此。』 佛說：『很好！你已經理解了。』 婆羅門說：『世尊！我現在聽聞佛法，已經獲得了正見，現在應當歸依佛、法、僧三寶，只希望您大慈大悲，允許我出家。』 這時，世尊告訴憍陳如（Ajñāta Kauṇḍinya，佛陀最早的五位弟子之一）：『你應當為這位阇提首那（Jatiśodhana，婆羅門的名字）剃除鬚髮，允許他出家。』當時，憍陳如立即接受佛的命令，為他剃髮。當他下手剃髮時，有兩種東西落下：一是須發，二是煩惱。他就在坐的地方證得了阿羅漢果（arhat，佛教修行所能達到的最高果位）。 又有一位婆羅門，姓婆私吒（Vāseṭṭha），又這樣說：『瞿曇（Gotama，佛陀的姓氏）所說的涅槃（Nirvana，佛教的最高目標，指解脫）是常住的嗎？』 『是的，婆私吒。』 婆私吒說：『瞿曇難道不是說沒有煩惱就是涅槃嗎？』 『是的，婆私吒。』 婆私吒說：『瞿曇！世間有四種被稱為「無」的情況：第一種是尚未產生的法被稱為「無」，比如瓶子在泥土尚未成型時被稱為無瓶；第二種是已經滅去的法被稱為「無」，比如瓶子破碎后被稱為無瓶；第三種是彼此不同而被稱為「無」，比如牛中沒有馬，馬中沒有牛；第四種是徹底不存在的被稱為「無」，比如龜毛、兔角。瞿曇！如果說去除煩惱就稱為涅槃，那麼涅槃就是無。如果是無，又怎麼能說是常、樂、我、凈呢？』 佛說：『善男子！這樣的涅槃，不是像泥土尚未成型時的瓶子那樣先無，也不是像瓶子破碎后的無那樣滅無，也不是像龜毛兔角那樣徹底不存在的無，也不是像不同事物之間彼此不存在的無。善男子！就像你所說的，雖然牛中沒有馬，也不能說牛也是無。雖然馬中沒有牛，
【English Translation】 English version: 'Venerable Sir, I have already understood.' The Buddha said, 'Good man, how have you understood?' The Brahmin said, 'Venerable Sir, regarding the Truth of Suffering (dukkha satya, one of the Four Noble Truths, referring to the truth that life is suffering), all ordinary people understand it as dual, while the noble ones understand it as singular, and so it is even with the Truth of the Path (magga satya, one of the Four Noble Truths, referring to the truth of the path to liberation).' The Buddha said, 'Excellent! You have understood.' The Brahmin said, 'Venerable Sir, now that I have heard the Dharma, I have attained right view, and now I shall take refuge in the Buddha, the Dharma, and the Sangha (the three jewels), I only wish that you, with great compassion, would allow me to leave home.' At that time, the World Honored One said to Ajñāta Kauṇḍinya (one of the first five disciples of the Buddha), 'You should shave the head and beard of this Jatiśodhana (the Brahmin's name), and allow him to leave home.' Then, Ajñāta Kauṇḍinya immediately received the Buddha's command and shaved his head. When he began to shave, two things fell away: one was his hair and beard, and the other was his afflictions. He attained the fruit of Arhat (the highest attainment in Buddhism) right where he sat. Again, there was a Brahmin named Vāseṭṭha, who said, 'Is the Nirvana (the ultimate goal of Buddhism, referring to liberation) that Gotama (the Buddha's family name) speaks of permanent?' 'Yes, Brahmin.' Vāseṭṭha said, 'Does Gotama not say that the absence of afflictions is Nirvana?' 'Yes, Brahmin.' Vāseṭṭha said, 'Gotama! There are four kinds of things in the world that are called 「non-existent」: the first is a thing that has not yet come into being, such as a pot before it is formed from clay, which is called a non-pot; the second is a thing that has already ceased to exist, such as a pot after it is broken, which is called a non-pot; the third is things that are different from each other and are called 「non-existent」 in relation to each other, such as there being no horse in a cow, and no cow in a horse; the fourth is things that are completely non-existent, such as a turtle's hair or a rabbit's horn. Gotama! If the removal of afflictions is called Nirvana, then Nirvana is non-existent. If it is non-existent, how can it be said to be permanent, blissful, self, and pure?' The Buddha said, 'Good man! Such Nirvana is not non-existent like a pot before it is formed from clay, nor is it non-existent like a pot after it is broken, nor is it completely non-existent like a turtle's hair or a rabbit's horn, nor is it non-existent in the way that different things are non-existent in relation to each other. Good man! Just as you said, although there is no horse in a cow, it cannot be said that the cow is also non-existent. Although there is no cow in a horse,
亦不可說馬亦是無。涅槃亦爾，煩惱中無涅槃，涅槃中無煩惱，是故名為異相互無。」
婆私吒言：「瞿曇！若以異無為涅槃者，夫異無者，無常樂我凈。瞿曇！云何說言涅槃常樂我凈？」
佛言：「善男子！如汝所說，是異無者，有三種無：牛馬悉是先無後有，是名先無；已有還無，是名壞無；異相無者，如汝所說。善男子！是三種無，涅槃中無，是故涅槃常樂我凈。如世病人，一者熱病、二者風病、三者冷病。是三種病，三藥能治，有熱病者蘇能治之，有風病者油能治之，有冷病者蜜能治之，是三種藥能治如是三種惡病。善男子！風中無油、油中無風，乃至蜜中無冷、冷中無蜜，是故能治。一切眾生亦復如是，有三種病：一者貪、二者瞋、三者癡。如是三病有三種藥，不凈觀者能為貪藥，慈心觀者能為瞋藥，觀因緣智慧為癡藥。善男子！為除貪故作非貪觀，為除瞋故作非瞋觀，為除癡故作非癡觀。三種病中無三種藥，三種藥中無三種病。善男子！三種病中無三藥故，無常、無我、無樂、無凈。三種藥中無三種病，是故得稱常樂我凈。」
婆私吒言：「世尊！如來為我說常、無常，云何為常？云何無常？」
佛言：「善男子！色是無常，解脫色常，乃至識是無常，解脫識常。善男子！若有
【現代漢語翻譯】 現代漢語譯本：也不能說馬也是不存在的。涅槃也是如此，煩惱中沒有涅槃，涅槃中沒有煩惱，所以稱為彼此相異而無。」 婆私吒（Vasistha）說：「喬達摩（Gautama），如果以彼此相異而無為涅槃，那麼彼此相異而無，就是無常、無樂、無我、無凈。喬達摩，為何說涅槃是常、樂、我、凈呢？」 佛說：「善男子，如你所說，這彼此相異而無，有三種無：牛馬都是先無後有，這稱為先無；已經有的又變為沒有，這稱為壞無；彼此相異而無，如你所說。善男子，這三種無，在涅槃中是沒有的，所以涅槃是常、樂、我、凈。如同世間的病人，一者是熱病，二者是風病，三者是冷病。這三種病，有三種藥可以治療，有熱病的人可以用酥來治療，有風病的人可以用油來治療，有冷病的人可以用蜜來治療，這三種藥可以治療這三種惡病。善男子，風中沒有油，油中沒有風，乃至蜜中沒有冷，冷中沒有蜜，所以能夠治療。一切眾生也是如此，有三種病：一者是貪，二者是瞋，三者是癡。這三種病有三種藥，不凈觀可以作為貪的藥，慈心觀可以作為瞋的藥，觀因緣的智慧可以作為癡的藥。善男子，爲了去除貪，要修習非貪觀；爲了去除瞋，要修習非瞋觀；爲了去除癡，要修習非癡觀。三種病中沒有三種藥，三種藥中沒有三種病。善男子，三種病中沒有三種藥，所以是無常、無我、無樂、無凈。三種藥中沒有三種病，所以才被稱為常、樂、我、凈。」 婆私吒說：「世尊，如來為我說常、無常，什麼是常？什麼又是無常？」 佛說：「善男子，色是無常，解脫色是常，乃至識是無常，解脫識是常。善男子，如果有
【English Translation】 English version: Nor can it be said that a horse is also non-existent. Nirvana is also like this; in afflictions there is no Nirvana, and in Nirvana there are no afflictions, therefore it is called 'different and mutually non-existent.'" Vasistha said, 'Gautama, if Nirvana is considered as different and non-existent, then that which is different and non-existent is impermanent, without bliss, without self, and without purity. Gautama, how can you say that Nirvana is permanent, blissful, with self, and pure?' The Buddha said, 'Good man, as you have said, this different and non-existent has three kinds of non-existence: cattle and horses are all first non-existent and then existent, this is called 'prior non-existence'; what has existed then becomes non-existent, this is called 'destructive non-existence'; and different and non-existent, as you have said. Good man, these three kinds of non-existence are not in Nirvana, therefore Nirvana is permanent, blissful, with self, and pure. Just like worldly patients, one has a fever, another has a wind disorder, and the third has a cold disorder. These three diseases can be cured by three medicines; those with fever can be cured with ghee, those with wind disorders can be cured with oil, and those with cold disorders can be cured with honey. These three medicines can cure these three kinds of illnesses. Good man, in wind there is no oil, in oil there is no wind, and even in honey there is no cold, and in cold there is no honey, therefore they can cure. All sentient beings are also like this, having three diseases: one is greed, two is anger, and three is ignorance. These three diseases have three medicines; the contemplation of impurity can be the medicine for greed, the contemplation of loving-kindness can be the medicine for anger, and the wisdom of contemplating dependent origination can be the medicine for ignorance. Good man, to remove greed, one should practice non-greed contemplation; to remove anger, one should practice non-anger contemplation; and to remove ignorance, one should practice non-ignorance contemplation. In the three diseases there are no three medicines, and in the three medicines there are no three diseases. Good man, because in the three diseases there are no three medicines, it is impermanent, without self, without bliss, and without purity. Because in the three medicines there are no three diseases, it is therefore called permanent, blissful, with self, and pure.' Vasistha said, 'World Honored One, the Tathagata has spoken to me about permanence and impermanence. What is permanence? And what is impermanence?' The Buddha said, 'Good man, form is impermanent, the liberation from form is permanent, and so on, consciousness is impermanent, the liberation from consciousness is permanent. Good man, if there is'
善男子、善女人，能觀色乃至識是無常者，當知是人獲得常法。」
婆私吒言：「世尊！我今已知常、無常法。」
佛言：「善男子！汝云何知常、無常法？」
婆私吒言：「世尊！我今知我色是無常，得解脫常，乃至識亦如是。」
佛言：「善男子！汝今善哉，已報是身。」
告憍陳如：「是婆私吒，已證阿羅漢果，汝可施其三衣缽器。」時憍陳如如佛所敕，施其衣缽。時婆私吒受衣缽已，作如是言：「大德憍陳如！我今因是弊惡之身得善果報。唯愿大德，為我屈意至世尊所，具宣我心：『我既惡人觸犯如來禰瞿曇姓，唯愿為我懺悔此罪，我亦不能久住毒身，今入涅槃。』」
時憍陳如即往佛所作如是言：「世尊！婆私吒比丘生慚愧心，自言：『頑嚚觸犯如來禰瞿曇姓，不能久住是毒蛇身，今欲滅身，寄我懺悔。』」
佛言：「憍陳如！婆私吒比丘已於過去無量佛所成就善根，今受我語，如法而住，如法住故獲得正果。汝等應當供養其身。」爾時憍陳如從佛聞已，還其身所，而設供養。時婆私吒于焚身時，作種種神足。諸外道輩見是事已，高聲唱言：「是婆私吒已得瞿曇沙門咒術，是人不久復當勝彼瞿曇沙門。」
爾時眾中復有梵志名曰先尼，復作是言：「瞿曇
【現代漢語翻譯】 現代漢語譯本：『善男子、善女人，如果能夠觀察到色（rupa，物質現象）乃至識（vijnana，意識）都是無常的，應當知道這個人獲得了常法（nitya dharma，永恒的真理）。』 婆私吒（Vasistha）說：『世尊！我現在已經瞭解了常法和無常法。』 佛說：『善男子！你是如何瞭解常法和無常法的呢？』 婆私吒說：『世尊！我現在知道我的色是無常的，從而解脫了對常的執著，乃至識也是如此。』 佛說：『善男子！你做得很好，已經報答了這個身體。』 佛告訴憍陳如（Kaundinya）：『這位婆私吒已經證得了阿羅漢果（arhat，解脫生死輪迴的聖者），你可以把三衣缽器（tricivara and patra，僧侶的衣物和缽）給他。』當時，憍陳如按照佛的教誨，把衣缽給了他。婆私吒接受衣缽后，這樣說道：『大德憍陳如！我現在因為這個污穢的身體而獲得了善的果報。希望大德能夠為我屈尊前往世尊那裡，轉達我的心意：我這個惡人冒犯了如來（Tathagata，佛的稱號）禰瞿曇（Gotama，佛的姓氏）的姓氏，希望能夠為我懺悔這個罪過，我也不能長久地住在這個有毒的身體里，現在要進入涅槃（nirvana，解脫生死的狀態）。』 當時，憍陳如立即前往佛所，這樣說道：『世尊！婆私吒比丘生起了慚愧之心，自己說：頑劣地冒犯了如來禰瞿曇的姓氏，不能長久地住在這個毒蛇般的身體里，現在想要滅身，請我代為懺悔。』 佛說：『憍陳如！婆私吒比丘在過去無量佛那裡已經成就了善根，現在接受我的教誨，如法而住，因為如法而住所以獲得了正果。你們應當供養他的身體。』當時，憍陳如從佛那裡聽聞后，回到婆私吒的身邊，為他設定了供養。當時，婆私吒在焚身的時候，展現了種種神通。那些外道（tirthika，佛教以外的修行者）看到這些事情后，高聲喊道：『這個婆私吒已經得到了瞿曇沙門（Gotama samana，釋迦牟尼佛的弟子）的咒術，這個人不久之後將會勝過那個瞿曇沙門。』 當時，人群中又有一位名叫先尼（Senin）的婆羅門（Brahmana，印度教祭司）這樣說道：『瞿曇』
【English Translation】 English version: 『Good men and good women, if they can observe that form (rupa, material phenomena) and even consciousness (vijnana, awareness) are impermanent, they should know that this person has attained the permanent dharma (nitya dharma, eternal truth).』 Vasistha said, 『World Honored One! I now understand the permanent and impermanent dharmas.』 The Buddha said, 『Good man! How do you understand the permanent and impermanent dharmas?』 Vasistha said, 『World Honored One! I now know that my form is impermanent, thus liberating myself from the attachment to permanence, and so is consciousness.』 The Buddha said, 『Good man! You have done well, you have already repaid this body.』 The Buddha told Kaundinya, 『This Vasistha has already attained the arhat fruit (arhat, a saint who has liberated from the cycle of birth and death), you can give him the three robes and bowl (tricivara and patra, the robes and bowl of a monk).』 At that time, Kaundinya, according to the Buddha's instructions, gave him the robes and bowl. After receiving the robes and bowl, Vasistha said, 『Great virtuous Kaundinya! I have now received good karmic retribution because of this defiled body. I hope that you, great virtuous one, can condescend to go to the World Honored One and convey my thoughts: I, this evil person, have offended the Tathagata (Tathagata, title of the Buddha) Gotama (Gotama, the Buddha's family name) lineage, I hope to repent for this sin, and I cannot live long in this poisonous body, I now wish to enter nirvana (nirvana, the state of liberation from birth and death).』 At that time, Kaundinya immediately went to the Buddha and said, 『World Honored One! Bhikkhu Vasistha has developed a sense of shame, saying himself: that he has stubbornly offended the Tathagata Gotama lineage, and cannot live long in this snake-like body, and now wishes to extinguish his body, asking me to repent on his behalf.』 The Buddha said, 『Kaundinya! Bhikkhu Vasistha has already cultivated good roots in the presence of countless Buddhas in the past, and now accepts my teachings, abiding in accordance with the dharma, and because of abiding in accordance with the dharma, he has attained the right fruit. You should make offerings to his body.』 At that time, Kaundinya, after hearing from the Buddha, returned to Vasistha's side and made offerings to him. At that time, when Vasistha was cremating his body, he displayed various supernatural powers. Those tirthikas (tirthika, practitioners outside of Buddhism) seeing these things, shouted loudly, 『This Vasistha has already obtained the spells of the Gotama samana (Gotama samana, the disciples of Shakyamuni Buddha), this person will soon surpass that Gotama samana.』 At that time, among the crowd, there was also a Brahmin (Brahmana, Hindu priest) named Senin who said, 『Gotama』
有我耶？」如來默然。
「瞿曇無我耶？」如來默然。第二第三亦如是問，佛皆默然。
先尼言：「瞿曇！若一切眾生有我，遍一切處是一作者，瞿曇何故默然不答？」
佛言：「先尼！汝說是我遍一切處耶？」
先尼答言：「瞿曇！不但我說，一切智人亦如是說。」
佛言：「善男子！若我周遍一切處者，應當五道一時受報，若有五道一時受報，汝等梵志，何因緣故，不造眾惡為遮地獄？修諸善法為受天身？」
先尼言：「瞿曇！我法中我則有二種：一作身我、二者常身我。為作身我，修離惡法不入地獄，修諸善法生於天上。」
佛言：「善男子！如汝說我遍一切處，如是我者，若作身中當知無常，若作身無，云何言遍？」
「瞿曇！我所立我亦在作中，亦是常法。瞿曇！如人失火，燒舍宅時，其主出去，不可說言舍宅被燒，主亦被燒。我法亦爾，而此作身雖是無常，當無常時我則出去，是故我我亦遍亦常。」
佛言：「善男子！如汝說我亦遍亦常，是義不然。何以故？遍有二種：一者常、二者無常。復有二種：一色、二無色。是故若言一切有者，亦常亦無常，亦色亦無色。若言舍主得出不名無常，是義不然。何以故？舍不名主，主不名舍，異燒異出，故
【現代漢語翻譯】 現代漢語譯本：『有我嗎？』如來沉默不語。 『喬達摩（Gautama，佛陀的姓）沒有我嗎？』如來沉默不語。第二和第三次也這樣問，佛陀都保持沉默。 先尼（Seni，提問者）說：『喬達摩！如果一切眾生都有我，遍佈一切地方都是一個作者，喬達摩為何沉默不答？』 佛陀說：『先尼！你說這個我是遍佈一切地方的嗎？』 先尼回答說：『喬達摩！不只是我這樣說，一切智者也這樣說。』 佛陀說：『善男子！如果我周遍一切地方，就應該五道（地獄、餓鬼、畜生、人、天）同時受報。如果有五道同時受報，你們這些婆羅門（Brahmin，古印度祭司階層），為何不造作各種惡行來避免地獄，修習各種善法來獲得天上的身體呢？』 先尼說：『喬達摩！我的法中，我分為兩種：一是造作之身的我，二是常住之身的我。爲了造作之身的我，我們修習遠離惡法，不墮入地獄；修習各種善法，得以生於天上。』 佛陀說：『善男子！如你所說，我遍佈一切地方，這樣的我，如果存在於造作之身中，應當知道是無常的。如果造作之身不存在，又怎麼能說是遍佈一切地方呢？』 『喬達摩！我所建立的我，既存在於造作之中，也是常住不變的。喬達摩！就像人失火，燒燬房屋時，主人逃出去，不能說房屋被燒，主人也被燒。我的法也是這樣，這個造作之身雖然是無常的，當它無常時，我就離開了，所以我的我既是遍佈的，也是常住的。』 佛陀說：『善男子！如你所說，我既是遍佈的又是常住的，這個道理是不成立的。為什麼呢？遍佈有兩種：一是常住的，二是無常的。又有兩種：一是有色的，二是無色的。所以如果說一切都有我，那麼這個我也既是常住的，又是無常的，既是有色的，又是無色的。如果說房屋的主人逃出，不能說是無常，這個道理是不成立的。為什麼呢？房屋不叫主人，主人不叫房屋，燒燬和逃出是不同的，所以。』
【English Translation】 English version: 『Is there a self?』 The Tathagata (如來, Buddha's title) remained silent. 『Does Gautama (瞿曇, Buddha's family name) have no self?』 The Tathagata remained silent. The second and third times were asked in the same way, and the Buddha remained silent each time. Seni (先尼, the questioner) said, 『Gautama! If all sentient beings have a self, and it is the one agent pervading all places, why does Gautama remain silent and not answer?』 The Buddha said, 『Seni! Do you say that this self pervades all places?』 Seni replied, 『Gautama! It is not only I who say this, but all wise people say the same.』 The Buddha said, 『Good man! If the self pervades all places, then one should receive retribution in the five realms (hell, hungry ghosts, animals, humans, and heavens) simultaneously. If there is simultaneous retribution in the five realms, why do you Brahmins (梵志, ancient Indian priestly class) not commit all kinds of evil to avoid hell and cultivate all kinds of good to receive a heavenly body?』 Seni said, 『Gautama! In my teaching, the self is of two kinds: one is the self of the created body, and the other is the self of the permanent body. For the sake of the self of the created body, we cultivate the practice of abandoning evil and not entering hell; we cultivate all kinds of good to be born in the heavens.』 The Buddha said, 『Good man! As you say, the self pervades all places, such a self, if it exists in the created body, should be known to be impermanent. If the created body does not exist, how can it be said to pervade all places?』 『Gautama! The self that I establish is both in the created and is also a permanent law. Gautama! Like a person who loses a fire, when the house is burned, the owner goes out, and it cannot be said that the house is burned and the owner is also burned. My teaching is also like this, although this created body is impermanent, when it is impermanent, I leave, therefore my self is both pervasive and permanent.』 The Buddha said, 『Good man! As you say, the self is both pervasive and permanent, this reasoning is not valid. Why? Pervasiveness is of two kinds: one is permanent, and the other is impermanent. There are also two kinds: one is with form, and the other is without form. Therefore, if it is said that everything has a self, then this self is both permanent and impermanent, both with form and without form. If it is said that the owner of the house escapes and cannot be said to be impermanent, this reasoning is not valid. Why? The house is not called the owner, and the owner is not called the house, burning and escaping are different, therefore.』
得如是。我則不爾。何以故？我即是色，色即是我，無色即我，我即無色。云何而言色無常時，我則得出？善男子！汝意若謂一切眾生同一我者，如是即違世、出世法。何以故？世間法名父、子、母、女。若我是一，父即是子、子即是父，母即是女、女即是母，怨即是親、親即是怨，此即是彼、彼即是此。是故若說一切眾生同一我者，是即違背世、出世法。」
先尼言：「我亦不說一切眾生同於一我，乃說一人各有一我。」
佛言：「善男子！若言一人各有一我，是為多我，是義不然。何以故？如汝先說，我遍一切，若遍一切，一切眾生業根應同，天得見時佛得亦見，天得作時佛得亦作，天得聞時佛得亦聞，一切諸法皆亦如是。若天得見非佛得見者，不應說我遍一切處，若不遍者，是即無常。」
先尼言：「瞿曇！一切眾生，我遍一切，法與非法不遍一切，以是義故，佛得作異，天得作異。是故瞿曇！不應說言佛得見時天得應見，佛得聞時天得應聞。」
佛言：「善男子！法與非法，非業作耶？」
先尼言：「瞿曇！是業所作。」
佛言：「善男子！若法、非法是業作者，即是同法，云何言異？何以故？佛得業處有天得我，天得業處有佛得我，是故佛得作時天得亦作，法與非法
【現代漢語翻譯】 現代漢語譯本： 「可以這樣認為。但我不是這樣認為的。為什麼呢？因為『我』就是（此處原文為星號，指代某種不可言說的存在），就是『我』，沒有色相就是『我』，『我』就是沒有色相。怎麼能說當色相無常時，『我』就能從中脫離呢？善男子！如果你認為一切眾生都有同一個『我』，那就違背了世俗和出世間的法則。為什麼呢？世俗的法則有父、子、母、女的分別。如果『我』是同一個，那麼父就是子，子就是父，母就是女，女就是母，仇敵就是親人，親人就是仇敵，這個就是那個，那個就是這個。所以，如果說一切眾生都有同一個『我』，那就是違背了世俗和出世間的法則。」
先尼說：「我也不說一切眾生都有同一個『我』，而是說每個人都有各自的『我』。」
佛說：「善男子！如果說每個人都有各自的『我』，那就是多個『我』，這個道理是不成立的。為什麼呢？就像你之前說的，『我』遍佈一切，如果遍佈一切，那麼一切眾生的業力根源應該相同，天人能看見的時候佛也應該能看見，天人能做的時候佛也應該能做，天人能聽見的時候佛也應該能聽見，一切諸法都應該如此。如果天人能看見而佛不能看見，就不應該說『我』遍佈一切，如果不遍佈，那就是無常的。」
先尼說：「瞿曇！一切眾生，『我』遍佈一切，法與非法不遍佈一切，因為這個原因，佛所作的和天人所作的才不同。所以，瞿曇！不應該說佛能看見的時候天人也應該能看見，佛能聽見的時候天人也應該能聽見。」
佛說：「善男子！法與非法，不是業力所造作的嗎？」
先尼說：「瞿曇！是業力所造作的。」
佛說：「善男子！如果法和非法是業力所造作的，那就是相同的法，怎麼能說是不同的呢？為什麼呢？佛的業力之處有天人的『我』，天人的業力之處有佛的『我』，所以佛能做的時候天人也能做，法與非法...
【English Translation】 English version: 『It can be so. But I am not like that. Why? Because 『I』 is * (asterisk here represents an ineffable existence), * is 『I』, no form is 『I』, 『I』 is no form. How can it be said that when form is impermanent, 『I』 can escape from it? Good man! If you think that all sentient beings have the same 『I』, then it violates the laws of the mundane and the supramundane. Why? The mundane laws have distinctions of father, son, mother, and daughter. If 『I』 is the same, then the father is the son, the son is the father, the mother is the daughter, the daughter is the mother, the enemy is the relative, the relative is the enemy, this is that, that is this. Therefore, if it is said that all sentient beings have the same 『I』, then it violates the laws of the mundane and the supramundane.』
Seni said, 『I also do not say that all sentient beings have the same 『I』, but rather that each person has their own 『I』.』
The Buddha said, 『Good man! If it is said that each person has their own 『I』, then there are multiple 『I』s, and this principle is not valid. Why? As you said before, 『I』 pervades everything, if it pervades everything, then the root of karma of all sentient beings should be the same, when a deva can see, the Buddha should also be able to see, when a deva can do, the Buddha should also be able to do, when a deva can hear, the Buddha should also be able to hear, all dharmas should be like this. If a deva can see but the Buddha cannot see, then it should not be said that 『I』 pervades everywhere, if it does not pervade, then it is impermanent.』
Seni said, 『Gautama! For all sentient beings, 『I』 pervades everything, but dharma and non-dharma do not pervade everything, because of this reason, what the Buddha does and what the deva does are different. Therefore, Gautama! It should not be said that when the Buddha can see, the deva should also be able to see, when the Buddha can hear, the deva should also be able to hear.』
The Buddha said, 『Good man! Are dharma and non-dharma not created by karma?』
Seni said, 『Gautama! They are created by karma.』
The Buddha said, 『Good man! If dharma and non-dharma are created by karma, then they are the same dharma, how can they be said to be different? Why? Where the Buddha's karma is, there is the deva's 『I』, where the deva's karma is, there is the Buddha's 『I』, therefore when the Buddha can do, the deva can also do, dharma and non-dharma...』
亦應如是。善男子！是故一切眾生、法與非法，若如是者，所得果報亦應不異。善男子！從子出果，是子終不思惟分別：『我唯當作婆羅門果，不與剎利、毗舍、首陀而作果也。』何以故？從子出果，終不障礙如是四姓，法與非法亦復如是，不能分別我唯當與佛得作果，不與天得作果。作天得果，不作佛得果。何以故？業平等故。」
先尼言：「瞿曇！譬如一室有百千燈，炷雖有異，明則無差。燈炷別異喻法非法，其明無差喻眾生我。」
佛言：「善男子！汝說燈明以喻我者，是義不然。何以故？室異燈異。是燈光明，亦在炷邊，亦遍室中。汝所言我若如是者，法、非法邊俱應有我，我中亦應有法、非法。若法、非法無有我者，不得說言遍一切處。若俱有者何得復以炷明為喻？善男子！汝意若謂炷之與明真實別異，何因緣故，炷增明盛，炷枯明滅？是故不應以法、非法喻于燈炷，光明無差喻於我也。何以故？法、非法、我三事即一。」先尼言：「瞿曇！汝引燈喻，是事不吉。何以故？燈喻若吉，我已先引；如其不吉，何故復說？」
「善男子！我所引喻都亦不作吉以不吉，隨汝意說。是喻亦說離炷有明、即炷有明。汝心不等，故說燈炷喻法、非法，明則喻我。是故責汝，炷即是明，離炷有明；法即
【現代漢語翻譯】 現代漢語譯本：也應該像這樣。善男子！因此，一切眾生，無論是法還是非法，如果都是這樣，所得到的果報也應該沒有差別。善男子！從種子長出果實，種子最終不會思惟分別：『我只應當結出婆羅門（古印度社會祭司階層）的果實，不給剎帝利（古印度社會武士階層）、吠舍（古印度社會商人階層）、首陀羅（古印度社會奴隸階層）結出果實。』為什麼呢？從種子長出果實，最終不會障礙這四種姓，法與非法也是這樣，不能分別說我只應當讓佛得到果實，不讓天得到果實。讓天得到果實，不讓佛得到果實。為什麼呢？因為業是平等的。 先尼說：『瞿曇（釋迦牟尼的姓氏）！譬如一個房間里有成百上千盞燈，燈芯雖然不同，但光明沒有差別。燈芯不同比喻法和非法，光明沒有差別比喻眾生和我。』 佛說：『善男子！你用燈的光明來比喻我，這個道理不對。為什麼呢？房間不同，燈也不同。這燈的光明，既在燈芯旁邊，也遍佈整個房間。如果你所說的我像這樣，那麼法和非法兩邊都應該有我，我之中也應該有法和非法。如果法和非法沒有我，就不能說遍佈一切處。如果都有，又怎麼能用燈芯和光明來比喻呢？善男子！如果你認為燈芯和光明確實不同，那麼為什麼燈芯增加光明就旺盛，燈芯枯萎光明就熄滅呢？因此，不應該用法和非法比喻燈芯，用光明沒有差別比喻我。為什麼呢？法、非法、我這三件事是一體的。』先尼說：『瞿曇！你引用燈的譬喻，這件事不吉利。為什麼呢？燈的譬喻如果吉利，我已經先引用了；如果它不吉利，你為什麼還要說？』 『善男子！我所引用的譬喻根本不作吉利或不吉利，隨你的意思說。這個譬喻也說了離開燈芯有光明，即燈芯有光明。你的心不平等，所以說燈芯比喻法和非法，光明比喻我。因此責備你，燈芯就是光明，離開燈芯有光明；法就是我，離開法有我。』
【English Translation】 English version: It should be like that. Good man! Therefore, all sentient beings, whether they are in accordance with Dharma or not, if it is like this, the resulting karmic retribution should also be no different. Good man! From a seed comes a fruit, and the seed ultimately does not think or discriminate: 『I should only produce the fruit of a Brahmin (the priestly class in ancient Indian society), and not produce fruit for the Kshatriya (the warrior class), Vaishya (the merchant class), or Shudra (the laborer class).』 Why is that? From a seed comes a fruit, and it ultimately does not obstruct these four castes. The same is true for Dharma and non-Dharma; they cannot discriminate and say, 『I should only allow a Buddha to attain the fruit, and not allow a Deva (god) to attain the fruit.』 Allowing a Deva to attain the fruit, but not allowing a Buddha to attain the fruit. Why is that? Because karma is equal. Seni said, 『Gautama (the family name of Shakyamuni Buddha)! It is like a room with hundreds and thousands of lamps. Although the wicks are different, the light is not different. The different wicks are a metaphor for Dharma and non-Dharma, and the undifferentiated light is a metaphor for sentient beings and the self.』 The Buddha said, 『Good man! Your use of the lamp's light as a metaphor for the self is not correct. Why is that? The room is different, and the lamps are different. The light of the lamp is both beside the wick and pervades the entire room. If the self you speak of is like this, then both the Dharma and non-Dharma sides should have the self, and within the self there should also be Dharma and non-Dharma. If Dharma and non-Dharma do not have the self, then it cannot be said to pervade all places. If both exist, how can you use the wick and light as a metaphor? Good man! If you believe that the wick and light are truly different, then why does the light increase when the wick increases, and the light extinguish when the wick withers? Therefore, you should not use Dharma and non-Dharma as a metaphor for the wick, and use the undifferentiated light as a metaphor for the self. Why is that? Dharma, non-Dharma, and the self are three things that are one.』 Seni said, 『Gautama! Your use of the lamp metaphor is inauspicious. Why is that? If the lamp metaphor is auspicious, I would have used it first; if it is inauspicious, why do you still use it?』 『Good man! The metaphor I used does not imply auspiciousness or inauspiciousness; it is said according to your intention. This metaphor also speaks of light existing apart from the wick, and light existing within the wick. Your mind is not equal, so you say the wick is a metaphor for Dharma and non-Dharma, and the light is a metaphor for the self. Therefore, I rebuke you, the wick is the light, and there is light apart from the wick; Dharma is the self, and there is the self apart from Dharma.』
有我，我即有法；非法即我，我即非法。汝今何故但受一邊、不受一邊？如是喻者，于汝不吉。是故我今還以破汝。善男子！如是喻者即是非喻，是非喻故，於我即吉，于汝不吉。善男子！汝意若謂若我不吉，汝亦不吉，是義不然。何以故？見世間人自刀自害，自作他用，汝所引喻亦復如是，於我則吉，于汝不吉。」
先尼言：「瞿曇！汝先責我心不平等，今汝所說亦不平等。何以故？瞿曇今者以吉向己，不吉向我，以是推之，真是不平。」
佛言：「善男子！如我不平能破汝不平，是故汝平，我之不平即是吉也。我之不平破汝不平，令汝得平，即是我平。何以故？同諸聖人得平等故。」
先尼言：「瞿曇！我常是平，汝云何言壞我不平？一切眾生平等有我，云何言我是不平耶？」
「善男子！汝亦說言，當受地獄、當受餓鬼、當受畜生、當受人天。我若先遍五道中者，云何方言當受諸趣？汝亦說言，父母和合然後生子。若子先有，云何復言和合已有？是故一人有五趣身，若是五處先有身者，何因緣故為身造業？是故不平。善男子！汝意若謂我是作者，是義不然。何以故？若我作者，何因緣故自作苦事？然今眾生實有受苦，是故當知我非作者。若言是苦非我所作，不從因生，一切諸法亦當如
{ "translations": [ "現代漢語譯本：有『我』，『我』就有了『法』（dharma，宇宙真理或法則）；如果『法』不是『我』，那麼『我』就不是『法』。你現在為什麼只接受一邊，而不接受另一邊呢？像這樣的比喻，對你來說是不吉利的。因此，我現在要反過來駁倒你。善男子！這樣的比喻其實不是比喻，因為它不是一個恰當的類比，所以對我來說是吉利的，對你來說是不吉利的。善男子！如果你認為我不吉利，你也不吉利，這種想法是不對的。為什麼呢？因為世間有人自己用刀傷害自己，自己做的事情卻讓別人承擔後果，你所引用的比喻也是這樣，對我來說是吉利的，對你來說是不吉利的。」， "先尼（Sainika，辯論者）說：『瞿曇（Gautama，佛陀的姓氏）！你先前責備我內心不平等，現在你所說的也不平等。為什麼呢？瞿曇現在把吉利歸於自己，把不吉利歸於我，由此推斷，這真是不平等。』", "佛陀說：『善男子！如果我的不平等能夠破除你的不平等，那麼你就平等了，我的不平等就是吉利的。我的不平等破除了你的不平等，使你獲得平等，這就是我的平等。為什麼呢？因為我和聖人們一樣獲得了平等。』", "先尼說：『瞿曇！我一直是平等的，你為什麼說要破除我的不平等呢？一切眾生平等地擁有『我』，為什麼說我是不平等的呢？』", "『善男子！你也說過，應當承受地獄、餓鬼、畜生、人天等果報。如果我先遍在五道之中，又怎麼能說應當承受各種趣向呢？你也說過，父母和合然後才生孩子。如果孩子先存在，又怎麼能說和合之後才有了呢？所以，一個人有五趣之身，如果這五處先有身體，又是什麼原因要為身體造業呢？所以說是不平等的。善男子！如果你認為我是造作者，這種想法是不對的。為什麼呢？如果我是造作者，又是什麼原因要自己製造痛苦的事情呢？然而現在眾生確實在承受痛苦，所以應當知道我不是造作者。如果說這痛苦不是我所造，不是從因緣而生，那麼一切諸法也應當如此。』" ], "english_translations": [ "English version: If there is 『I』, then there is 『dharma』 (universal truth or law); if 『dharma』 is not 『I』, then 『I』 is not 『dharma』. Why do you now accept one side but not the other? Such a metaphor is inauspicious for you. Therefore, I will now refute you in turn. Good man! Such a metaphor is not a metaphor, because it is not a proper analogy, so it is auspicious for me and inauspicious for you. Good man! If you think that I am inauspicious, then you are also inauspicious, this idea is not correct. Why? Because in the world, there are people who harm themselves with their own knives, and what they do is borne by others. The metaphor you cited is also like this, auspicious for me and inauspicious for you.", "Sainika (the debater) said: 『Gautama (Buddha's family name)! You previously blamed me for not having an equal mind, and now what you say is also not equal. Why? Gautama now attributes auspiciousness to himself and inauspiciousness to me. From this, it can be inferred that this is truly unequal.』", "The Buddha said: 『Good man! If my inequality can break your inequality, then you are equal, and my inequality is auspicious. My inequality breaks your inequality, making you attain equality, which is my equality. Why? Because I have attained equality like the sages.』", "Sainika said: 『Gautama! I have always been equal, why do you say you want to break my inequality? All sentient beings equally possess 『I』, why do you say that I am unequal?』", "『Good man! You also said that one should bear the consequences of hell, hungry ghosts, animals, humans, and heavens. If I am first present in the five paths, how can it be said that I should bear various destinies? You also said that parents unite and then give birth to a child. If the child exists first, how can it be said that it exists after the union? Therefore, a person has a body in the five paths. If these five places have bodies first, what is the reason for creating karma for the body? Therefore, it is unequal. Good man! If you think that I am the creator, this idea is not correct. Why? If I am the creator, what is the reason for creating painful things for myself? However, sentient beings are indeed suffering now, so it should be known that I am not the creator. If it is said that this suffering is not created by me, and does not arise from causes and conditions, then all dharmas should also be like this.』" ] }
是，不從因生，何因緣故說我作耶？善男子！眾生苦樂實從因緣，如是苦樂能作憂喜，憂時無喜，喜時無憂。或喜、或憂，智人云何說是常耶？善男子！汝說我常，若是常者，云何說有十時別異？常法不應有歌羅邏時乃至老時，虛空常法，尚無一時，況有十時。善男子！我者非是歌羅邏時乃至老時，云何說有十時別異？善男子！若我作者，是我亦有盛時衰時，眾生亦有盛時衰時。若我爾者，云何是常？善男子！我若作者，云何一人有利有鈍？善男子！我若作者，是我能作身業、口業。口業若是我所作者，云何口說無有我耶？云何自疑有耶、無耶？善男子！汝意若謂離眼有見，是義不然。何以故？若離眼已別有見者，何須此眼，乃至身根亦復如是。汝意若謂我雖能見，要因眼見，是亦不然。何以故？如有人言須曼那花能燒大村。云何能燒？因火能燒。汝立我見，亦復如是。」
先尼言：「瞿曇！如人執鐮則能刈草，我因五根見聞至觸亦復如是。」
「善男子！人鐮各異，是故執鐮能有所作。離根之外，更無別我，云何說言我因諸根能有所作？善男子！汝意若謂執鐮能刈，我亦如是。是我有手耶？為無手乎？若有手者，何不自執？若無手者，云何說言我是作者？善男子！能刈草者即是鐮也，非我、非人。若我
【現代漢語翻譯】 現代漢語譯本：如果『我』不是從因緣產生的，那麼又是什麼因緣說『我』是造作者呢？善男子！眾生的苦樂實際上是從因緣產生的，這樣的苦樂能夠產生憂愁和喜悅，憂愁的時候沒有喜悅，喜悅的時候沒有憂愁。有時喜悅，有時憂愁，有智慧的人怎麼能說這是常住不變的呢？善男子！你說『我』是常住的，如果是常住的，怎麼會有十個時期的差別呢？常住的法不應該有歌羅邏（受精卵）時期乃至衰老時期，虛空是常住的法，尚且沒有一個時期，何況有十個時期呢？善男子！『我』不是歌羅邏時期乃至衰老時期，怎麼能說有十個時期的差別呢？善男子！如果『我』是造作者，那麼『我』也有興盛和衰落的時候，眾生也有興盛和衰落的時候。如果『我』是這樣，怎麼能說是常住的呢？善男子！如果『我』是造作者，為什麼有的人聰明，有的人愚鈍呢？善男子！如果『我』是造作者，那麼『我』能造作身業和口業。如果口業是『我』所造作的，為什麼口中說沒有『我』呢？為什麼自己懷疑有『我』還是沒有『我』呢？善男子！你的意思是認為離開眼睛有見的功能，這個道理是不成立的。為什麼呢？如果離開眼睛另外有見的功能，那還需要眼睛做什麼呢？乃至身體的其他根也是這樣。你的意思是認為『我』雖然能見，但需要依靠眼睛才能見，這也是不成立的。為什麼呢？就像有人說須曼那花（一種花）能燒燬大村莊。怎麼能燒燬呢？是因為火才能燒燬。你建立的『我』的見解，也是這樣。 先尼說：『瞿曇（釋迦牟尼的姓）！就像人拿著鐮刀就能割草一樣，我依靠五根（眼、耳、鼻、舌、身）的見聞觸也是這樣。』 『善男子！人和鐮刀是不同的，所以拿著鐮刀才能有所作為。離開五根之外，沒有另外的『我』，怎麼能說『我』依靠諸根才能有所作為呢？善男子！你的意思是認為拿著鐮刀能割草，『我』也是這樣。那麼『我』是有手呢？還是沒有手呢？如果有手，為什麼不自己拿著鐮刀呢？如果沒有手，怎麼能說『我』是造作者呢？善男子！能割草的是鐮刀，不是『我』，也不是人。如果『我』
【English Translation】 English version: If 'I' does not arise from causes and conditions, then what cause and condition is it that says 'I' am the maker? Good man! The suffering and happiness of sentient beings actually arise from causes and conditions. Such suffering and happiness can produce sorrow and joy. When there is sorrow, there is no joy, and when there is joy, there is no sorrow. Sometimes there is joy, sometimes there is sorrow. How can a wise person say that this is permanent? Good man! You say that 'I' is permanent. If it is permanent, how can there be ten different periods? A permanent dharma should not have the period of kalala (fertilized egg) up to the period of old age. Empty space is a permanent dharma, yet it does not have even one period, let alone ten periods. Good man! 'I' is not the period of kalala up to the period of old age, how can it be said that there are ten different periods? Good man! If 'I' is the maker, then 'I' also has times of flourishing and decline, and sentient beings also have times of flourishing and decline. If 'I' is like this, how can it be said to be permanent? Good man! If 'I' is the maker, why are some people intelligent and some people dull? Good man! If 'I' is the maker, then 'I' can create bodily karma and verbal karma. If verbal karma is created by 'I', why does the mouth say that there is no 'I'? Why does one doubt whether there is an 'I' or not? Good man! Your intention is to think that there is seeing apart from the eye, but this principle is not established. Why? If there is seeing apart from the eye, then what is the need for the eye? The same is true for the other sense faculties of the body. Your intention is to think that although 'I' can see, it is necessary to rely on the eye to see, but this is also not established. Why? It is like someone saying that the sumana flower (a type of flower) can burn down a large village. How can it burn down? It is because of fire that it can burn down. Your view of establishing 'I' is also like this. Seni said: 'Gautama (Shakyamuni's surname)! Just as a person holding a sickle can cut grass, I also rely on the seeing, hearing, and touching of the five sense faculties (eye, ear, nose, tongue, body).' 'Good man! The person and the sickle are different, so holding the sickle can accomplish something. Apart from the five sense faculties, there is no separate 'I'. How can it be said that 'I' relies on the sense faculties to accomplish something? Good man! Your intention is to think that holding a sickle can cut grass, and 'I' is also like this. Then does 'I' have hands or not? If there are hands, why not hold the sickle oneself? If there are no hands, how can it be said that 'I' is the maker? Good man! What can cut grass is the sickle, not 'I', nor a person. If 'I'
人能，何故因鐮？善男子！人有二業：一則執草、二則執鐮，是鐮唯有能斷之功。眾生見法亦復如是，眼能見色，從和合生。若從因緣和合見者，智人云何說言有我？善男子！汝意若謂身作我受，是義不然。何以故？世間不見天得作業、佛得受果。若言不是身作，我非因受，汝等何故從於因緣求解脫耶？汝先是身非因緣生，得解脫已，亦應非因而更生身；如身，一切煩惱亦應如是。」
先尼言：「瞿曇！我有二種：一者有知、二者無知。無知之我能得於身，有知之我能捨離身。猶如壞瓶，既被燒已，失於本色更不復生。智者煩惱亦復如是，既滅壞已，終不更生。」
佛言：「善男子！所言知者，智慧知耶？我能知乎？若智慧知，何故說言我是知耶？若我知者，何故方便更求于智？汝意若謂，我因智知，同花喻壞。善男子！譬如刺樹性自能刺，不得說言樹執刺刺。智亦如是，智自能知，云何說言我執智知？善男子！如汝法中我得解脫，無知我得？知我得耶？若無知得，當知猶故具足煩惱。若知得者，當知已有五情諸根。何以故？離根之外，別更無知。若具諸根，云何複名得解脫耶？若言是我其性清凈離於五根，云何說言遍五道有？以何因緣為解脫故修諸善法？善男子！譬如有人拔虛空刺，汝亦如是。我若清
【現代漢語翻譯】 現代漢語譯本： 人為什麼會需要鐮刀呢？善男子！人有兩種行為：一是拿著草，二是拿著鐮刀，而鐮刀只有斷草的功能。眾生看待事物也是如此，眼睛能看到顏色，這是由因緣和合而產生的。如果從因緣和合的角度來看，有智慧的人怎麼會說有『我』呢？善男子！如果你認為身體是『我』在行動，『我』在承受，這種說法是不對的。為什麼呢？世間沒有看到天在做事，佛在承受果報。如果說不是身體在行動，『我』也不是承受的原因，你們為什麼還要從因緣中尋求解脫呢？你先前是身體，不是因緣所生，得到解脫后，也應該不是因緣而再生身體；如同身體一樣，一切煩惱也應該如此。」
先尼說：『瞿曇（Gautama，釋迦牟尼的姓氏）！我有兩種：一種是有知的，一種是無知的。無知的『我』能得到身體，有知的『我』能捨棄身體。就像壞掉的瓶子，被燒過之後，失去了本來的顏色，不再重生。智者的煩惱也是如此，一旦滅盡，就不會再生。』
佛說：『善男子！你所說的『知』，是智慧知呢？還是『我』能知呢？如果是智慧知，為什麼說『我』是知呢？如果『我』能知，為什麼還要方便地去尋求智慧呢？如果你認為，『我』是通過智慧來知，這就像花的比喻一樣是錯誤的。善男子！比如荊棘樹本身就能刺人，不能說樹拿著刺來刺人。智慧也是如此，智慧本身就能知，怎麼能說『我』拿著智慧來知呢？善男子！按照你的說法，『我』得到解脫，是無知的『我』得到呢？還是有知的『我』得到呢？如果是無知的『我』得到，應當知道仍然具備煩惱。如果是有知的『我』得到，應當知道已經有了五情諸根（眼、耳、鼻、舌、身）。為什麼呢？離開諸根之外，就沒有別的知。如果具備諸根，怎麼還能稱為得到解脫呢？如果說『我』的本性清凈，離開了五根，又怎麼能說遍佈五道（地獄、餓鬼、畜生、人、天）呢？因為什麼因緣要爲了解脫而修習各種善法呢？善男子！就像有人拔虛空的刺一樣，你也是這樣。如果『我』是清凈的，
【English Translation】 English version: Why does a person need a sickle? Good man! People have two actions: one is holding grass, and the other is holding a sickle, and the sickle only has the function of cutting grass. Sentient beings see things in the same way; the eyes can see colors, which arise from the combination of causes and conditions. If one sees from the perspective of the combination of causes and conditions, how can a wise person say there is a 'self'? Good man! If you think that the body is the 'self' acting and the 'self' receiving, this is not correct. Why? In the world, we do not see the heavens doing work and the Buddha receiving the results. If you say that it is not the body acting, and the 'self' is not the reason for receiving, why do you seek liberation from causes and conditions? You were previously a body, not born from causes and conditions, and after attaining liberation, you should also not be reborn into a body from causes and conditions; just like the body, all afflictions should be the same.」
Seni said, 'Gautama (釋迦牟尼's family name)! I have two kinds of selves: one is conscious, and the other is unconscious. The unconscious 'self' can obtain a body, and the conscious 'self' can abandon the body. It is like a broken bottle, once it has been burned, it loses its original color and is not reborn. The afflictions of the wise are also like this; once they are extinguished, they will not be reborn.'
The Buddha said, 'Good man! The 'knowing' you speak of, is it the intelligence that knows, or is it the 'self' that knows? If it is the intelligence that knows, why do you say that the 'self' is knowing? If the 'self' knows, why do you still seek wisdom through expedient means? If you think that the 'self' knows through intelligence, this is wrong, like the analogy of a flower. Good man! For example, a thorn tree can prick by its nature; one cannot say that the tree holds the thorns to prick. Intelligence is also like this; intelligence itself can know, how can one say that the 'self' holds intelligence to know? Good man! According to your teaching, when the 'self' attains liberation, is it the unconscious 'self' that attains it, or the conscious 'self'? If it is the unconscious 'self' that attains it, you should know that it still possesses afflictions. If it is the conscious 'self' that attains it, you should know that it already has the five sense organs (eyes, ears, nose, tongue, body). Why? Apart from the sense organs, there is no other knowing. If one possesses the sense organs, how can one be called liberated? If you say that the nature of the 'self' is pure and separate from the five sense organs, how can you say that it pervades the five realms (hell, hungry ghosts, animals, humans, and heavens)? For what reason do you cultivate various good deeds for the sake of liberation? Good man! It is like someone pulling a thorn from empty space; you are the same. If the 'self' is pure,
凈，云何復言斷諸煩惱？汝意若謂不從因緣獲得解脫，一切畜生何故不得？」
先尼言：「瞿曇！若無我者，誰能憶念？」
佛告先尼：「若有我者，何緣復忘？善男子！若念是我者，何因緣故，念于惡念，念所不念，不念所念？」
先尼復言：「瞿曇！若無我者，誰見誰聞？」
佛言：「善男子！內有六入，外有六塵，內外和合，生六種識，是六種識因緣得名。善男子！譬如一火，因木得故名為木火，因草得故名為草火，因糠得故名為糠火，因牛糞得名牛糞火。眾生意識亦復如是，因眼、因色、因明、因欲，名為眼識。善男子！如是眼識，不在眼中乃至欲中，四事和合故生是識，乃至意識亦復如是。若是因緣和合故生，智不應說見即是我，乃至觸即是我。善男子！是故我說眼識乃至意識，一切諸法即是幻也。云何如幻？本無今有，已有還無。善男子！譬如酥、面、蜜、姜、胡椒、蓽茇、蒲萄、胡桃、石榴、桵子，如是和合，名歡喜丸，離是和合無歡喜丸。內外六入是名眾生、我、人、士夫。離內外入，無別眾生、我、人、士夫。」
先尼言：「瞿曇！若無我者，云何說言我見、我聞、我苦、我樂、我憂、我喜？」
佛言：「善男子！若言我見、我聞，名有我者，何因緣故，世
【現代漢語翻譯】 現代漢語譯本： 凈（Vimalakirti）問道：『既然如此，為何又說要斷除各種煩惱呢？如果你的意思是說解脫不是從因緣中獲得的，那麼為什麼一切畜生都不能獲得解脫呢？』 先尼（Sainika）說：『喬達摩（Gautama），如果沒有『我』，那麼是誰在憶念呢？』 佛陀告訴先尼：『如果真有『我』，又為何會遺忘呢？善男子，如果念頭是『我』，那麼為什麼會有惡念，會念起不該唸的，又會不念該唸的呢？』 先尼又說：『喬達摩，如果沒有『我』，那麼是誰在看，誰在聽呢？』 佛陀說：『善男子，內在有六入（六根：眼、耳、鼻、舌、身、意），外在有六塵（色、聲、香、味、觸、法），內外和合，產生六種識（眼識、耳識、鼻識、舌識、身識、意識），這六種識是因緣和合而得名。善男子，譬如一團火，因木頭而燃就叫做木火，因草而燃就叫做草火，因糠而燃就叫做糠火，因牛糞而燃就叫做牛糞火。眾生的意識也是如此，因眼、因色、因光明、因欲而生，就叫做眼識。善男子，這眼識不在眼中，也不在色中，乃至不在欲中，而是這四種因素和合而產生的識，乃至意識也是如此。如果是因為因緣和合而生，那麼智者就不應該說『見』就是『我』，乃至『觸』就是『我』。善男子，因此我說眼識乃至意識，一切諸法都是虛幻的。為什麼說如幻呢？本來沒有，現在有了，有了之後又會消失。善男子，譬如酥油、麵粉、蜂蜜、生薑、胡椒、蓽茇、葡萄、胡桃、石榴、桵子，這些東西和合在一起，就叫做歡喜丸，離開這些和合就沒有歡喜丸。內外六入就叫做眾生、我、人、士夫。離開內外六入，就沒有別的眾生、我、人、士夫。』 先尼說：『喬達摩，如果沒有『我』，那麼為什麼說『我見』、『我聞』、『我苦』、『我樂』、『我憂』、『我喜』呢？』 佛陀說：『善男子，如果說『我見』、『我聞』就表示有『我』，那麼為什麼世間
【English Translation】 English version: Vimalakirti asked, 'If that is so, why is it said to cut off all afflictions? If you mean that liberation is not obtained from causes and conditions, then why can't all animals obtain liberation?' Sainika said, 'Gautama, if there is no 'self', then who is it that remembers?' The Buddha told Sainika, 'If there truly is a 'self', then why does it forget? Good man, if thoughts are 'self', then why are there evil thoughts, thoughts of what should not be thought, and not thinking of what should be thought?' Sainika again said, 'Gautama, if there is no 'self', then who sees and who hears?' The Buddha said, 'Good man, internally there are the six entrances (six senses: eye, ear, nose, tongue, body, mind), and externally there are the six objects (form, sound, smell, taste, touch, dharma). When the internal and external combine, six kinds of consciousness arise (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness). These six kinds of consciousness are named due to causes and conditions. Good man, for example, a fire, when it burns because of wood, is called wood fire; when it burns because of grass, it is called grass fire; when it burns because of chaff, it is called chaff fire; when it burns because of cow dung, it is called cow dung fire. The consciousness of sentient beings is also like this. Because of the eye, form, light, and desire, it is called eye consciousness. Good man, this eye consciousness is not in the eye, nor in the form, nor even in desire. It is the consciousness that arises from the combination of these four factors, and so it is with mind consciousness. If it arises from the combination of causes and conditions, then the wise should not say that 'seeing' is 'self', nor that 'touch' is 'self'. Good man, therefore I say that eye consciousness and even mind consciousness, all dharmas are illusory. Why are they like illusions? Originally they did not exist, now they do, and after existing they will disappear again. Good man, for example, ghee, flour, honey, ginger, pepper, long pepper, grapes, walnuts, pomegranates, and jujubes, when these things are combined, they are called a joy ball. Without this combination, there is no joy ball. The internal and external six entrances are called sentient beings, self, person, and individual. Apart from the internal and external entrances, there are no other sentient beings, self, person, or individual.' Sainika said, 'Gautama, if there is no 'self', then why do we say 'I see', 'I hear', 'I suffer', 'I am happy', 'I am worried', 'I am joyful'?' The Buddha said, 'Good man, if saying 'I see' and 'I hear' means there is a 'self', then why in the world
間復言，汝所作罪，非我見聞？善男子！譬如四兵和合名軍，如是四兵不名為一，而亦說言我軍勇健、我軍勝彼。是內外入和合所作，亦復如是，雖不是一亦得說言，我作、我受、我見、我聞、我苦、我樂。」
先尼言：「瞿曇！如汝所言，內外和合，誰出聲言，我作我受？」
佛言：「先尼！從愛、無明因緣生業，從業生有，從有出生無量心數，心生覺觀，覺觀動風，風隨心觸喉、舌、齒、唇。眾生想倒，聲出說言，我作、我受、我見、我聞。善男子！如幢頭鈴，風因緣故，便出音聲。風大聲大，風小聲小，無有作者。善男子！譬如熱鐵投之水中，出種種聲，是中真實無有作者。善男子！凡夫不能思惟分別如是事故，說言有我及有我所、我作、我受。」
先尼言：「如瞿曇說，無我、我所，何緣復說常樂我凈？」
佛言：「善男子！我亦不說內外六入及六識意常樂我凈，我乃宣說滅內外入所生六識，名之為常。以是常故，名之為我，有常我故，名之為樂，常我樂故，名之為凈。善男子！眾生厭苦，斷是苦因，自在遠離，是名為我。以是因緣，我今宣說常樂我凈。」
先尼言：「世尊！唯愿大慈為我宣說，我當云何獲得如是常樂我凈？」
佛言：「善男子！一切世間從本已來，
【現代漢語翻譯】 現代漢語譯本：他又說：『你所造的罪，難道不是我親眼所見、親耳所聞嗎？』 善男子！譬如四種兵種組合在一起稱為軍隊，雖然這四種兵種不是一個整體，但人們也會說『我的軍隊英勇善戰』、『我的軍隊戰勝了敵人』。這就像內外諸要素和合而成的現象一樣，雖然不是一個單一的實體，但也可以說『我做』、『我受』、『我見』、『我聞』、『我苦』、『我樂』。 先尼問道：『瞿曇（Gautama，釋迦牟尼的姓），如你所說，內外諸要素和合，那麼是誰發出聲音說『我做我受』呢？』 佛陀回答說：『先尼！從愛慾和無明（Avidya，佛教中的根本無知）的因緣產生業力（Karma，行為和其後果），從業力產生存在（Bhava，生命的存在狀態），從存在產生無數的心念活動，心念產生覺知和觀想，覺知和觀想推動氣息流動，氣息隨著心念觸及喉嚨、舌頭、牙齒、嘴唇。眾生顛倒妄想，發出聲音說『我做』、『我受』、『我見』、『我聞』。善男子！就像幢幡頂端的鈴鐺，因為風的緣故，便發出聲音。風大則聲音大，風小則聲音小，並沒有一個製造聲音的作者。善男子！譬如熱鐵投入水中，發出各種各樣的聲音，其中實際上並沒有一個製造聲音的作者。善男子！凡夫不能如實地思考和分辨這些道理，所以說有『我』以及『我所擁有』、『我做』、『我受』。』 先尼問道：『如瞿曇所說，沒有『我』和『我所』，那又為何說有『常樂我凈』（Nitya-sukha-atma-subha，佛教的四種德性）呢？』 佛陀回答說：『善男子！我並沒有說內外六入（Sadayatana，眼、耳、鼻、舌、身、意）以及六識（Sad-vijnana，眼識、耳識、鼻識、舌識、身識、意識）是常樂我凈。我所宣說的是滅除內外諸入所生的六識，這稱為『常』。因為這個『常』，所以稱為『我』。有了這個『常我』，所以稱為『樂』。因為『常我樂』，所以稱為『凈』。善男子！眾生厭惡痛苦，斷除痛苦的根源，自在地遠離痛苦，這稱為『我』。因為這個緣故，我現在宣說『常樂我凈』。』 先尼問道：『世尊！我懇請您大慈大悲地為我宣說，我應當如何才能獲得這樣的『常樂我凈』呢？』 佛陀回答說：『善男子！一切世間從一開始，
【English Translation】 English version: He further said, 'The sins you commit, are they not seen and heard by me?' Good man! Just as four kinds of troops combined are called an army, these four kinds of troops are not one, yet it is said, 'My army is brave and strong,' 'My army has defeated them.' It is the same with the combination of internal and external elements. Although they are not one, it can be said, 'I do,' 'I receive,' 'I see,' 'I hear,' 'I suffer,' 'I enjoy.' Seni asked, 'Gautama (the family name of Shakyamuni Buddha)! As you say, internal and external elements combine, then who is it that makes the sound saying, 'I do, I receive?' The Buddha replied, 'Seni! From the conditions of craving and ignorance (Avidya, fundamental ignorance in Buddhism) arises karma (actions and their consequences), from karma arises existence (Bhava, the state of being), from existence arise countless mental activities, from mental activities arise perception and contemplation, perception and contemplation move the wind, the wind follows the mind and touches the throat, tongue, teeth, and lips. Beings are deluded, and they make sounds saying, 'I do,' 'I receive,' 'I see,' 'I hear.' Good man! Like the bell at the top of a banner, because of the wind, it makes a sound. When the wind is strong, the sound is loud; when the wind is weak, the sound is soft. There is no maker of the sound. Good man! Like hot iron thrown into water, it makes various sounds, but there is actually no maker of the sounds. Good man! Ordinary people cannot contemplate and discern these truths, so they say there is 'I' and 'what belongs to me,' 'I do,' 'I receive.' Seni asked, 'As Gautama says, there is no 'I' and 'what belongs to me,' then why do you speak of 'eternity, bliss, self, and purity' (Nitya-sukha-atma-subha, the four virtues in Buddhism)?' The Buddha replied, 'Good man! I do not say that the six internal sense bases (Sadayatana, eyes, ears, nose, tongue, body, and mind) and the six consciousnesses (Sad-vijnana, eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness) are eternal, blissful, self, and pure. What I proclaim is the cessation of the six consciousnesses arising from the internal and external sense bases, and this is called 'eternal.' Because of this 'eternity,' it is called 'self.' Because of this 'eternal self,' it is called 'bliss.' Because of 'eternal self and bliss,' it is called 'purity.' Good man! Beings are weary of suffering, they cut off the cause of suffering, and freely depart from suffering, and this is called 'self.' For this reason, I now proclaim 'eternity, bliss, self, and purity.' Seni asked, 'World Honored One! I beseech you to compassionately explain to me, how shall I attain such 'eternity, bliss, self, and purity?' The Buddha replied, 'Good man! From the beginning of all the world,
具足大慢，能增長慢，亦復造作慢因、慢業，是故今者受慢果報，不能遠離一切煩惱，得常樂我凈。若諸眾生欲得遠離一切煩惱，先當離慢。」
先尼言：「世尊！如是，如是，誠如聖教。我先有慢，因慢因緣故，稱如來禰瞿曇姓。我今已離如是大慢，是故誠心啟請求法，云何當得常樂我凈？」
佛言：「善男子！諦聽，諦聽！今當爲汝分別解說。善男子！若能非自、非他、非眾生者，遠離是法。」
先尼言：「世尊！我已知解，得正法眼。」
佛言：「善男子！汝云何言知已解已，得正法眼？」
「世尊！所言色者，非自、非他、非諸眾生，乃至識亦復如是。我如是觀，得正法眼。世尊！我今甚樂出家修道，愿見聽許。」
佛言：「善來比丘。」即時具足清凈梵行，證阿羅漢果。
外道眾中復有梵志姓迦葉氏，復作是言：「瞿曇！身即是命，身異命異。」如來默然。第二第三亦復如是。梵志復言：「瞿曇！若人捨身，未得後身，于其中間豈可不名身異命異。若是異者，瞿曇！何故默然不答？」
「善男子！我說身命，皆從因緣，非不因緣。如身、命，一切法亦如是。」
梵志復言：「瞿曇！我見世間有法不從因緣。」
佛言：「梵志！汝云何見世間
【現代漢語翻譯】 現代漢語譯本：'由於具足大慢，能增長慢心，並且造作產生慢心的因和業，所以現在承受慢的果報，不能遠離一切煩惱，獲得常樂我凈的境界。如果眾生想要遠離一切煩惱，首先應當捨棄慢心。' 先尼說：'世尊！您說的是，確實如此，正如您所教導的。我之前有慢心，因為慢心的緣故，稱呼如來您為瞿曇姓。我現在已經捨棄了這樣的大慢心，所以真心誠意地請求佛法，如何才能獲得常樂我凈的境界？' 佛說：'善男子！仔細聽，仔細聽！我現在將為你分別解說。善男子！如果能夠認識到「非自、非他、非眾生」的道理，就能遠離這種執著。' 先尼說：'世尊！我已經理解了，獲得了正法眼。' 佛說：'善男子！你為什麼說已經理解了，獲得了正法眼？' 先尼說：'世尊！所說的色（rupa，物質現象）不是自有的，不是他有的，也不是眾生所有的，乃至識（vijnana，意識）也是如此。我這樣觀察，就獲得了正法眼。世尊！我現在非常樂意出家修行，希望您能允許。' 佛說：'善來比丘。' 當時他就具足了清凈的梵行，證得了阿羅漢果。 外道眾中又有一位婆羅門，姓迦葉氏，又說：'瞿曇！身體就是生命，身體和生命是不同的。' 如來保持沉默。第二次、第三次也是這樣。婆羅門又說：'瞿曇！如果一個人捨棄了身體，還沒有得到下一個身體，在這中間難道不可以說身體和生命是不同的嗎？如果是不同的，瞿曇！為什麼您沉默不回答？' 佛說：'善男子！我說身體和生命，都是從因緣而生，不是沒有因緣的。如同身體和生命一樣，一切法也是如此。' 婆羅門又說：'瞿曇！我看到世間有法不是從因緣而生的。' 佛說：'婆羅門！你是如何看到世間有法不是從因緣而生的？'
【English Translation】 English version: 'Being full of great pride, one is able to increase pride, and also create the causes and actions of pride. Therefore, one now receives the karmic retribution of pride, unable to be free from all afflictions, and attain the constant joy, self, and purity. If sentient beings wish to be free from all afflictions, they should first abandon pride.' Seni said, 'World Honored One! It is so, it is indeed so, just as you have taught. I previously had pride, and because of that pride, I called the Tathagata by the name of Gautama. I have now abandoned such great pride, therefore, I sincerely request the Dharma, how can I attain the constant joy, self, and purity?' The Buddha said, 'Good man! Listen carefully, listen carefully! Now I will explain it to you in detail. Good man! If one can realize the principle of 'not self, not other, not sentient beings,' one can be free from this attachment.' Seni said, 'World Honored One! I have already understood, and have attained the Dharma Eye.' The Buddha said, 'Good man! Why do you say that you have understood and attained the Dharma Eye?' Seni said, 'World Honored One! What is called rupa (form, material phenomena) is not self, not other, and not of sentient beings, and even vijnana (consciousness) is also like this. I observe in this way, and have attained the Dharma Eye. World Honored One! I am now very eager to leave home and practice the Way, I hope you will allow me.' The Buddha said, 'Welcome, Bhikkhu.' At that time, he immediately fulfilled the pure Brahma conduct and attained the fruit of Arhat. Among the non-Buddhist groups, there was also a Brahmin named Kasyapa, who said, 'Gautama! The body is the same as life, the body and life are different.' The Tathagata remained silent. The second and third times were also the same. The Brahmin said again, 'Gautama! If a person abandons the body and has not yet obtained the next body, in between, can it not be said that the body and life are different? If they are different, Gautama! Why do you remain silent and not answer?' The Buddha said, 'Good man! I say that the body and life both arise from causes and conditions, not without causes and conditions. Just like the body and life, all dharmas are also like this.' The Brahmin said again, 'Gautama! I see that there are dharmas in the world that do not arise from causes and conditions.' The Buddha said, 'Brahmin! How do you see that there are dharmas in the world that do not arise from causes and conditions?'
有法不從因緣？」
梵志言：「我見大火焚燒榛木，風吹絕焰，墮在余處，是豈不名無因緣耶？」
佛言：「善男子！我說是火，亦從因生，非不從因。」
梵志言：「瞿曇！絕焰去時，不因薪炭，云何而言因於因緣？」
佛言：「善男子！雖無薪炭，因風而去，風因緣故，其焰不滅。」
「瞿曇！若人捨身，未得後身，中間壽命，誰為因緣？」
佛言：「梵志！無明與愛，而為因緣。是無明、愛二因緣故，壽命得住。善男子！有因緣故，身即是命，命即是身；有因緣故，身異命異。智者不應一向而說身異命異。」
梵志言：「世尊！唯愿為我分別解說，令我了了得知因果。」
佛言：「梵志！因即五陰，果亦五陰。善男子！若有眾生不然火者，是則無煙。」
梵志言：「世尊！我已知已，我已解已。」
佛言：「善男子！汝云何知？汝云何解？」
「世尊！火即煩惱，能于地獄、餓鬼、畜生、人天燒然，煙者即是煩惱果報，無常不凈臭穢可惡，是故名煙。若有眾生不作煩惱，是人則無煩惱果報，是故如來說不然火則無有煙。世尊！我已正見，唯愿慈矜聽我出家。」
爾時世尊告憍陳如：「聽是梵志出家受戒。」時憍陳如受佛敕已，和合
【現代漢語翻譯】 現代漢語譯本 『難道有什麼法不是由因緣產生的嗎？』 梵志（婆羅門修行者）說：『我看見大火焚燒榛木，風吹滅了火焰，掉落在其他地方，這難道不是沒有因緣嗎？』 佛說：『善男子！我說這火，也是由因產生的，不是沒有因。』 梵志說：『瞿曇（佛的姓氏）！火焰熄滅的時候，不依賴柴火，怎麼能說是因於因緣呢？』 佛說：『善男子！即使沒有柴火，因為風的緣故而熄滅，因為風的因緣，火焰才不會熄滅。』 『瞿曇！如果人捨棄身體，還沒有得到下一個身體，中間的壽命，誰是它的因緣呢？』 佛說：『梵志！無明（對真理的無知）和愛（執著）是它的因緣。因為無明和愛這兩個因緣，壽命才能存在。善男子！因為有因緣，身體就是生命，生命就是身體；因為有因緣，身體和生命又是不同的。智者不應該一概而論地說身體和生命是不同的。』 梵志說：『世尊！希望您為我分別解說，讓我完全明白因果。』 佛說：『梵志！因就是五陰（色、受、想、行、識），果也是五陰。善男子！如果眾生不點燃火，就不會有煙。』 梵志說：『世尊！我已經知道了，我已經理解了。』 佛說：『善男子！你是怎麼知道的？你是怎麼理解的？』 『世尊！火就是煩惱，能在地獄、餓鬼、畜生、人天燃燒，煙就是煩惱的果報，無常、不凈、臭穢、可惡，所以叫做煙。如果眾生不造作煩惱，這個人就沒有煩惱的果報，所以如來說不點燃火就沒有煙。世尊！我已經有了正確的見解，希望您慈悲允許我出家。』 這時，世尊告訴憍陳如（佛陀的弟子）：『允許這個梵志出家受戒。』當時，憍陳如接受佛的命令后，和合
【English Translation】 English version 'Is there any dharma (law, phenomenon) that does not arise from causes and conditions?' The Brahmin (a member of the priestly class) said, 'I see a great fire burning hazel wood, and the wind blows out the flame, causing it to fall elsewhere. Is this not without cause and condition?' The Buddha said, 'Good man! I say that this fire also arises from a cause; it is not without a cause.' The Brahmin said, 'Gautama (Buddha's family name)! When the flame is extinguished, it does not depend on firewood. How can you say it is due to causes and conditions?' The Buddha said, 'Good man! Even without firewood, it is extinguished because of the wind. Because of the condition of the wind, the flame does not go out.' 'Gautama! If a person abandons their body and has not yet obtained another body, what is the cause and condition for the intermediate lifespan?' The Buddha said, 'Brahmin! Ignorance (lack of understanding of the truth) and craving (attachment) are the causes and conditions. Because of these two causes and conditions of ignorance and craving, life can exist. Good man! Because of causes and conditions, the body is life, and life is the body; because of causes and conditions, the body and life are different. The wise should not categorically say that the body and life are different.' The Brahmin said, 'World Honored One! I wish you would explain it to me separately, so that I can fully understand cause and effect.' The Buddha said, 'Brahmin! The cause is the five skandhas (form, feeling, perception, mental formations, consciousness), and the effect is also the five skandhas. Good man! If a sentient being does not light a fire, there will be no smoke.' The Brahmin said, 'World Honored One! I already know, I already understand.' The Buddha said, 'Good man! How do you know? How do you understand?' 'World Honored One! Fire is affliction, which can burn in hell, among hungry ghosts, animals, humans, and gods. Smoke is the result of affliction, impermanent, impure, foul-smelling, and detestable, therefore it is called smoke. If a sentient being does not create affliction, that person will not have the result of affliction. Therefore, the Tathagata (Buddha) says that if there is no fire, there will be no smoke. World Honored One! I have already attained right view, I wish you would compassionately allow me to leave home.' At that time, the World Honored One told Ajnatakaundinya (one of Buddha's first disciples), 'Allow this Brahmin to leave home and receive the precepts.' Then, Ajnatakaundinya, having received the Buddha's command, harmoniously
眾僧，聽其出家，受具足戒，經五日已，得阿羅漢果。
外道眾中，復有梵志名曰富那，復作是言：「瞿曇！汝見世間是常法已說言常耶？如是義者，實耶？虛耶？常、無常，亦常無常，非常非無常，有邊、無邊、亦有邊亦無邊、非有邊非無邊，是身是命、身異命異，如來滅后如去、不如去，亦如去不如去，非如去非不如去？」
佛言：「富那！我不說世間常、虛、實、無常，亦常、無常，非常、非無常，有邊、無邊，亦有邊無邊、非有邊非無邊，是身是命、身異命異，如來滅后如去、不如去，亦如去不如去，非如去非不如去。」
富那復言：「瞿曇！今者見何罪過不作是說？」
佛言：「富那！若有人說世間是常，唯此為實余妄語者，是名為見。見所見處，是名見行、是名見業、是名見著、是名見縛、是名見苦、是名見取、是名見怖、是名見熱、是名見纏。富那！凡夫之人為見所纏，不能遠離生老病死，迴流六趣受無量苦，乃至非如去非不如去，亦復如是。富那！我見是見，有如是過，是故不著，不為人說。」
「瞿曇！若見如是罪過，不著不說。瞿曇今者何見、何著、何所宣說？」
佛言：「善男子！夫見著者，名生死法，如來已離生死法故，是故不著。善男子！如來名為
【現代漢語翻譯】 現代漢語譯本 眾僧聽聞后，允許他們出家，受持具足戒。經過五日，他們便證得了阿羅漢果（Arahant-phala，佛教修行者所能達到的最高境界）。
外道（指佛教以外的其他宗教或哲學派別）之中，有一位名叫富那（Phuna）的梵志（Brahmin，古印度婆羅門教的祭司）再次發問：『喬達摩（Gotama，釋迦牟尼的姓氏）！你認為世間是常住不變的，所以說它是常嗎？這樣的觀點，是真實的嗎？還是虛假的？是常，還是無常？亦常亦無常？既非恒常也非無常？有邊，還是無邊？亦有邊亦無邊？既非有邊也非無邊？身體和生命是同一的，還是身體和生命是不同的？如來（Tathagata，佛的稱號）滅度之後是存在，還是不存在？亦存在亦不存在？既非存在也非不存在？』
佛陀回答說：『富那！我不說世間是常、虛、實、無常，亦常亦無常，既非恒常也非無常，有邊、無邊，亦有邊無邊，既非有邊也非無邊，身體和生命是同一的，還是身體和生命是不同的，如來滅度之後是存在，還是不存在，亦存在亦不存在，既非存在也非不存在。』
富那又問：『喬達摩！你現在看到什麼過失，所以才不這樣說呢？』
佛陀說：『富那！如果有人說世間是常，並認為只有這個觀點是真實的，其他都是虛妄的，這就是所謂的「見」。執著于所見之處，就稱為「見行」，稱為「見業」，稱為「見著」，稱為「見縛」，稱為「見苦」，稱為「見取」，稱為「見怖」，稱為「見熱」，稱為「見纏」。富那！凡夫俗子被這些見解所纏縛，不能脫離生老病死，在六道輪迴中遭受無量的痛苦，乃至對於「既非存在也非不存在」的執著也是如此。富那！我看到這些見解有這樣的過失，所以我不執著，也不為他人宣說。』
『喬達摩！如果看到這樣的過失，不執著也不宣說。那麼喬達摩現在持有什麼見解，執著什麼，又宣說什麼呢？』
佛陀說：『善男子！凡是執著于見解的，都屬於生死之法。如來已經脫離了生死之法，所以不執著。善男子！如來被稱為』
【English Translation】 English version The monks, having heard this, were allowed to leave home and receive the full ordination. After five days, they attained the fruit of Arahantship (Arahant-phala, the highest state of enlightenment in Buddhism).
Among the non-Buddhist ascetics, there was a Brahmin named Phuna, who again asked: 'Gotama! Do you, seeing the world as permanent, say that it is permanent? Is this view true or false? Is it permanent, or impermanent? Both permanent and impermanent? Neither permanent nor impermanent? Is it finite, or infinite? Both finite and infinite? Neither finite nor infinite? Is the body the same as the life, or is the body different from the life? After the Tathagata (the Buddha) passes away, does he exist, or not exist? Both exist and not exist? Neither exist nor not exist?'
The Buddha replied: 'Phuna! I do not say that the world is permanent, false, true, impermanent, both permanent and impermanent, neither permanent nor impermanent, finite, infinite, both finite and infinite, neither finite nor infinite, that the body is the same as the life, or that the body is different from the life, that after the Tathagata passes away, he exists, or does not exist, both exists and does not exist, neither exists nor does not exist.'
Phuna further asked: 'Gotama! What fault do you see now that you do not say these things?'
The Buddha said: 'Phuna! If someone says that the world is permanent, and believes that only this view is true and all others are false, this is called a 「view」. To be attached to what is seen is called 「view-conduct」, called 「view-action」, called 「view-attachment」, called 「view-bondage」, called 「view-suffering」, called 「view-grasping」, called 「view-fear」, called 「view-heat」, called 「view-entanglement」. Phuna! Ordinary people are entangled by these views and cannot escape birth, old age, sickness, and death. They revolve in the six realms of existence, suffering immeasurable pain, and even the attachment to 「neither existence nor non-existence」 is the same. Phuna! I see such faults in these views, therefore I do not cling to them, nor do I proclaim them to others.'
'Gotama! If you see such faults, you do not cling to them and do not proclaim them. What view do you now hold, what do you cling to, and what do you proclaim?'
The Buddha said: 'Good man! Those who cling to views are subject to the laws of birth and death. The Tathagata has already transcended the laws of birth and death, therefore he does not cling. Good man! The Tathagata is called'
能見能說，不名爲著。」
「瞿曇！云何能見？云何能說？」
佛言：「善男子！我能明見苦集滅道，分別宣說如是四諦。我見如是，故能遠離一切見、一切愛、一切流、一切慢，是故我具清凈梵行，無上寂靜，獲得常身，是身亦非東、西、南、北。」
富那言：「瞿曇！何因緣故，常身非是東西南北？」
佛言：「善男子！我今問汝，隨汝意答。于意云何？善男子！如於汝前然大火聚，當其然時，汝知然不？」
「如是。瞿曇！」
「是火滅時，汝知滅不？」
「如是。瞿曇！」
「富那！若有人問汝前火聚，然從何來？滅何所至？當云何答？」
「瞿曇！若有問者，我當答言，是火生時賴於眾緣，本緣已盡，新緣未至，是火則滅。」
「若復有問，是火滅已至何方面？復云何答？」
「瞿曇！我當答言，緣盡故滅，不至方所。」
「善男子！如來亦爾，若有無常色乃至無常識，因愛故然，然者即受二十五有，是故然時可說是火東西南北。現在愛滅，二十五有果報不然，以不然故，不可說有東西南北。善男子！如來已滅無常之色至無常識，是故身常，身若是常，不得說有東西南北。」
富那言：「請說一喻，唯愿聽采。」
【現代漢語翻譯】 現代漢語譯本：能看見也能說，這不叫做執著。
富那問道：『喬達摩（Gautama，佛陀的姓氏）！怎樣才能看見？怎樣才能說？』
佛陀說：『善男子！我能清楚地看見苦、集、滅、道（duhkha, samudaya, nirodha, marga，佛教四聖諦），並分別宣說這四種真理。我這樣看見，所以能遠離一切見解、一切愛慾、一切煩惱、一切我慢。因此，我具備清凈的梵行（brahmacarya，清凈的行為），達到無上的寂靜，獲得永恒的身體。這個身體也不是東、西、南、北所能定義的。』
富那說：『喬達摩！因為什麼緣故，永恒的身體不是東、西、南、北所能定義的呢？』
佛陀說：『善男子！我現在問你，你隨自己的想法回答。你認為怎麼樣？善男子！如果在你面前燃起一大堆火，當它燃燒時，你知道它在燃燒嗎？』
『是的，喬達摩！』
『當這火熄滅時，你知道它熄滅了嗎？』
『是的，喬達摩！』
『富那！如果有人問你，你面前的這堆火，燃燒是從哪裡來的？熄滅后又到哪裡去了？你應當如何回答？』
『喬達摩！如果有人問，我應當回答說，這火燃燒時依賴於各種因緣，當原有的因緣耗盡，新的因緣沒有到來時，這火就熄滅了。』
『如果又有人問，這火熄滅後到了哪個方向？你又應當如何回答？』
『喬達摩！我應當回答說，因為因緣耗盡所以熄滅，並沒有到任何地方。』
『善男子！如來也是這樣，如果有無常的色（rupa，物質）、乃至無常的識（vijnana，意識），因為愛慾而燃燒，燃燒就導致承受二十五有（bhavas，存在），因此，燃燒時可以說這火有東西南北。現在愛慾熄滅，二十五有的果報不再產生，因為不再產生，所以不能說有東西南北。善男子！如來已經熄滅了無常的色乃至無常的識，所以身體是永恒的。身體如果是永恒的，就不能說有東西南北。』
富那說：『請您說一個比喻，希望您能聽取。』
【English Translation】 English version: 'Being able to see and being able to speak, is not called attachment.'
Purna asked: 'Gautama! How is it possible to see? How is it possible to speak?'
The Buddha said: 'Good man! I can clearly see suffering, its origin, its cessation, and the path (duhkha, samudaya, nirodha, marga, the Four Noble Truths), and I separately proclaim these four truths. Because I see in this way, I can be free from all views, all desires, all outflows, and all pride. Therefore, I possess pure conduct (brahmacarya, pure conduct), attain supreme tranquility, and obtain an eternal body. This body is also not defined by east, west, south, or north.'
Purna said: 'Gautama! For what reason is the eternal body not defined by east, west, south, or north?'
The Buddha said: 'Good man! I will now ask you, answer according to your own understanding. What do you think? Good man! If a large fire were to be lit in front of you, when it is burning, do you know that it is burning?'
'Yes, Gautama!'
'When this fire is extinguished, do you know that it is extinguished?'
'Yes, Gautama!'
'Purna! If someone were to ask you, where did the fire in front of you come from when it was burning? And where did it go after it was extinguished? How should you answer?'
'Gautama! If someone were to ask, I should answer that this fire, when it burns, relies on various conditions. When the original conditions are exhausted, and new conditions have not yet arrived, then the fire is extinguished.'
'If someone were to ask again, after this fire is extinguished, which direction did it go? How should you answer?'
'Gautama! I should answer that because the conditions are exhausted, it is extinguished, and it does not go to any place.'
'Good man! The Tathagata (the Buddha) is also like this. If there is impermanent form (rupa, material form), and even impermanent consciousness (vijnana, consciousness), it burns because of desire. Burning leads to the experience of the twenty-five states of existence (bhavas, states of existence). Therefore, when it is burning, it can be said that the fire has east, west, south, and north. Now, when desire is extinguished, the consequences of the twenty-five states of existence no longer arise. Because they no longer arise, it cannot be said that there is east, west, south, or north. Good man! The Tathagata has extinguished impermanent form and even impermanent consciousness, therefore the body is eternal. If the body is eternal, it cannot be said that there is east, west, south, or north.'
Purna said: 'Please give an analogy, I hope you will listen.'
佛言：「善哉，善哉！隨意說之。」
「世尊！如大村外有娑羅林，中有一樹，先林而生足一百年。是時林主，灌之以水隨時修治，其樹陳朽，面板枝葉悉皆脫落，唯貞實在。如來亦爾，所有陳故悉已除盡，唯有一切真實法在。世尊！我今甚樂出家修道。」
佛言：「善來比丘。」說是語已，即時出家，漏盡證得阿羅漢果。
復有梵志名曰清凈，作如是言：「瞿曇！一切眾生不知何法，見世間常、無常，亦常無常、非有常非無常，乃至非如去非不如去？」
佛言：「善男子！不知色故乃至不知識故，見世間常乃至非如去非不如去。」
梵志言：「瞿曇！眾生知何法故，不見世間常乃至非如去非不如去？」
佛言：「善男子！知色故乃至知識故，不見世間常乃至非如去非不如去。」
梵志言：「世尊！唯愿為我分別解說世間常、無常。」
佛言：「善男子！若人舍故，不造新業，是人能知常與無常。」
梵志言：「世尊！我已知見。」
佛言：「善男子！汝云何見？汝云何知？」
「世尊！故名無明與愛，新名取、有。若人遠離是無明愛，不作取有，是人真實知常、無常。我今已得正法凈眼，歸依三寶，唯愿如來聽我出家。」
佛告憍陳
【現代漢語翻譯】 現代漢語譯本 佛陀說：『好啊，好啊！你隨意說吧。』 『世尊！就像大村外有一片娑羅樹林（娑羅樹林：一種樹木），林中有一棵樹，比其他樹早生一百年。當時，林主經常給它澆水，並加以修剪。這棵樹漸漸陳舊腐朽，樹皮和枝葉都脫落了，只剩下堅實的樹幹。如來也是這樣，所有陳舊的、不好的都已去除乾淨，只剩下一切真實的佛法。世尊！我現在非常樂意出家修行。』 佛陀說：『善來比丘。』說完這話，他立刻出家，斷盡煩惱，證得阿羅漢果。 又有一位婆羅門，名叫清凈，他這樣說：『喬達摩（瞿曇：佛陀的姓氏）！一切眾生因為不瞭解什麼法，所以看到世間是常、無常，或者亦常亦無常，或者非有常非無常，乃至非如去非不如去？』 佛陀說：『善男子！因為不瞭解色（色：物質現象）的緣故，乃至不瞭解識（識：精神現象）的緣故，所以看到世間是常，乃至非如去非不如去。』 婆羅門說：『喬達摩！眾生因爲了解什麼法，所以看不到世間是常，乃至非如去非不如去？』 佛陀說：『善男子！因爲了解色（色：物質現象）的緣故，乃至瞭解識（識：精神現象）的緣故，所以看不到世間是常，乃至非如去非不如去。』 婆羅門說：『世尊！我希望您能為我分別解釋世間的常與無常。』 佛陀說：『善男子！如果一個人捨棄舊的，不造新的業，這個人就能瞭解常與無常。』 婆羅門說：『世尊！我已經瞭解了。』 佛陀說：『善男子！你是如何瞭解的？你又是如何知道的？』 『世尊！舊的叫做無明（無明：對真理的無知）和愛（愛：貪愛執著），新的叫做取（取：執取）和有（有：存在）。如果一個人遠離這無明和愛，不造取和有，這個人就真正瞭解常與無常。我現在已經得到了正法的清凈之眼，皈依三寶，希望如來允許我出家。』 佛陀告訴憍陳如（憍陳如：佛陀最早的五位弟子之一）
【English Translation】 English version The Buddha said, 'Excellent, excellent! Speak as you wish.' 'Venerable One! Just as outside a large village there is a Sal forest (Sal forest: a type of tree), and in the middle of it there is a tree that was born a hundred years before the rest of the forest. At that time, the forest keeper would water it and tend to it regularly. That tree became old and decayed, its bark and branches all fell off, leaving only the solid core. The Tathagata (Tathagata: an epithet of the Buddha) is also like that; all that is old and worn out has been removed, leaving only all the true Dharma. Venerable One! I am now very happy to leave home and practice the Way.' The Buddha said, 'Welcome, Bhikkhu (Bhikkhu: a Buddhist monk).' Having said these words, he immediately left home, exhausted his defilements, and attained the fruit of Arhat (Arhat: a perfected being). Then there was a Brahmin named Pure, who said, 'Gautama (Gautama: the Buddha's family name)! What is it that all beings do not know, that they see the world as permanent, impermanent, both permanent and impermanent, or neither permanent nor impermanent, even as neither going nor not going?' The Buddha said, 'Good man! It is because they do not know form (form: material phenomena), and so on, up to not knowing consciousness (consciousness: mental phenomena), that they see the world as permanent, and so on, up to neither going nor not going.' The Brahmin said, 'Gautama! What is it that beings know, that they do not see the world as permanent, and so on, up to neither going nor not going?' The Buddha said, 'Good man! It is because they know form (form: material phenomena), and so on, up to knowing consciousness (consciousness: mental phenomena), that they do not see the world as permanent, and so on, up to neither going nor not going.' The Brahmin said, 'Venerable One! I wish that you would explain to me the meaning of the world being permanent and impermanent.' The Buddha said, 'Good man! If a person abandons the old and does not create new karma, that person can understand permanence and impermanence.' The Brahmin said, 'Venerable One! I have already understood.' The Buddha said, 'Good man! How have you understood? How do you know?' 'Venerable One! The old is called ignorance (ignorance: lack of knowledge of the truth) and craving (craving: attachment and desire), and the new is called grasping (grasping: clinging) and becoming (becoming: existence). If a person abandons this ignorance and craving, and does not create grasping and becoming, that person truly understands permanence and impermanence. I have now obtained the pure eye of the true Dharma, and I take refuge in the Three Jewels (Three Jewels: the Buddha, the Dharma, and the Sangha). I wish that the Tathagata would allow me to leave home.' The Buddha told Kondanna (Kondanna: one of the first five disciples of the Buddha)
如：「聽是梵志，出家受戒。」時憍陳如受佛敕已，將至僧中，為作羯磨令得出家，十五日後，諸漏永盡，得阿羅漢果。◎
大般涅槃經卷第三十九 大正藏第 12 冊 No. 0374 大般涅槃經
大般涅槃經卷第四十
北涼天竺三藏曇無讖譯憍陳如品第十三之二
犢子梵志復作是言：「瞿曇！我今欲問，能見聽不？」如來默然。第二、第三亦復如是。犢子復言：「瞿曇！我久與汝共為親友，汝之與我義無有二，我欲咨問，何故默然？」
爾時世尊作是思惟：「如是梵志，其性儒雅，純善質直，常為知故而來咨啟，不為惱亂。彼若問者，當隨意答。」佛言：「犢子！善哉，善哉！隨所疑問，吾當答之。」
犢子言：「瞿曇！世有善耶？」
「如是。梵志！」
「有不善耶？」
「如是。梵志！」
「瞿曇！愿為我說，令我得知善、不善法。」
佛言：「善男子！我能分別廣說其義，今當爲汝簡略說之。善男子！欲名不善，解脫欲者，名之為善，瞋恚愚癡亦復如是。殺名不善，不殺名善，乃至邪見亦復如是。善男子！我今為汝已說三種善不善法，及說十種善不善法。若我弟子能作如是分別三種善不善法，乃至十種善不善法，當知是人，
【現代漢語翻譯】 現代漢語譯本：『聽』是一位婆羅門（梵志，指印度教祭司），他出家受戒。當時，憍陳如（Kaundinya，佛陀最早的五位弟子之一）接受佛陀的指示后，將『聽』帶到僧團中，為他舉行羯磨（karma，佛教儀式）讓他得以出家。十五天後，『聽』的所有煩惱都徹底斷盡，證得了阿羅漢果（Arhat，佛教修行者所能達到的最高境界之一）。
《大般涅槃經》卷第三十九 大正藏第12冊 No. 0374 《大般涅槃經》
《大般涅槃經》卷第四十
北涼天竺三藏曇無讖譯《憍陳如品》第十三之二
犢子（Vatsa，人名）婆羅門又說道：『瞿曇（Gautama，釋迦牟尼的姓）！我現在想問你，你能看見『聽』嗎？』如來（Tathagata，佛陀的稱號）沉默不語。第二次、第三次也是這樣。犢子又說：『瞿曇！我與你相交已久，情同親友，你我之間情誼深厚，我想要請教你，為何沉默不語？』
這時，世尊（Bhagavan，佛陀的稱號）心想：『這位婆羅門，性情溫和儒雅，純善正直，常常爲了求知而來請教，不是爲了擾亂。如果他發問，我應當隨意回答。』佛陀說：『犢子！很好，很好！你有什麼問題，我都會回答。』
犢子說：『瞿曇！世間有善嗎？』
『是的，婆羅門！』
『有不善嗎？』
『是的，婆羅門！』
『瞿曇！請為我解說，讓我能夠了解善法和不善法。』
佛陀說：『善男子！我能詳細地分別解說其中的含義，現在我為你簡略地說一下。善男子！貪慾稱為不善，解脫貪慾就稱為善，嗔恚和愚癡也是如此。殺生稱為不善，不殺生稱為善，乃至邪見也是如此。善男子！我現在已經為你說了三種善不善法，以及十種善不善法。如果我的弟子能夠這樣分別三種善不善法，乃至十種善不善法，應當知道這個人，』
【English Translation】 English version: 'Ting' was a Brahmin (Brahmin, referring to a Hindu priest) who left home and received the precepts. At that time, Kaundinya (Kaundinya, one of the Buddha's first five disciples), after receiving the Buddha's instructions, brought 'Ting' to the Sangha (Sangha, the Buddhist monastic community) and performed the karma (karma, Buddhist ritual) for him to leave home. Fifteen days later, all of 'Ting's' afflictions were completely exhausted, and he attained the fruit of Arhat (Arhat, one of the highest states that a Buddhist practitioner can achieve).
The Mahaparinirvana Sutra, Volume 39 Taisho Tripitaka Volume 12, No. 0374, The Mahaparinirvana Sutra
The Mahaparinirvana Sutra, Volume 40
Translated by Tripitaka Dharmaksema of Northern Liang, Chapter 13.2, Kaundinya
The Brahmin Vatsa (Vatsa, a personal name) said again: 'Gautama (Gautama, the family name of Shakyamuni Buddha)! I want to ask you now, can you see 'Ting'?' The Tathagata (Tathagata, an epithet of the Buddha) remained silent. The second and third times were the same. Vatsa said again: 'Gautama! I have been friends with you for a long time, and our friendship is deep. I want to ask you, why are you silent?'
At this time, the Bhagavan (Bhagavan, an epithet of the Buddha) thought: 'This Brahmin is gentle and refined, pure and honest, and often comes to inquire for knowledge, not to disturb. If he asks, I should answer as he wishes.' The Buddha said: 'Vatsa! Excellent, excellent! Whatever questions you have, I will answer them.'
Vatsa said: 'Gautama! Is there good in the world?'
'Yes, Brahmin!'
'Is there evil?'
'Yes, Brahmin!'
'Gautama! Please explain it to me, so that I can understand the good and evil dharmas.'
The Buddha said: 'Good man! I can explain the meaning in detail, but now I will briefly explain it to you. Good man! Desire is called evil, and liberation from desire is called good. Anger and ignorance are also the same. Killing is called evil, and not killing is called good, and so on, even wrong views are the same. Good man! I have now explained to you three kinds of good and evil dharmas, as well as ten kinds of good and evil dharmas. If my disciples can thus distinguish the three kinds of good and evil dharmas, and even the ten kinds of good and evil dharmas, it should be known that this person,'
能盡貪慾、瞋恚、愚癡、一切諸漏，斷一切有。」
梵志言：「瞿曇！是佛法中頗有一比丘能盡如是貪慾瞋癡、一切諸漏、一切有不？」
佛言：「善男子！是佛法中非一二三乃至五百，乃有無量諸比丘等，能盡如是貪慾恚癡、一切諸漏、一切諸有。」
「瞿曇！置一比丘，是佛法中頗有一比丘尼能盡如是貪慾瞋癡、一切諸漏、一切有不？」
佛言：「善男子！是佛法中非一二三乃至五百，乃有無量諸比丘尼，能斷如是貪慾瞋癡、一切諸漏、一切諸有。」
犢子言：「瞿曇！置一比丘、一比丘尼，是佛法中頗有一優婆塞，持戒精勤，梵行清凈，度疑彼岸，斷于疑網不？」
佛言：「善男子！我佛法中非一二三乃至五百，乃有無量諸優婆塞，持戒精勤梵行清凈，斷五下結，得阿那含，度疑彼岸，斷于疑網。」
犢子言：「瞿曇！置一比丘、一比丘尼、一優婆塞，是佛法中頗有一優婆夷，持戒精勤梵行清凈度疑彼岸斷疑網不？」
佛言：「善男子！我佛法中非一二三乃至五百，乃有無量諸優婆夷，持戒精勤梵行清凈斷五下結，得阿那含，度疑彼岸，斷于疑網。」
犢子言：「瞿曇！置一比丘、一比丘尼盡一切漏，一優婆塞、一優婆夷持戒精勤梵行清凈斷于疑網。
【現代漢語翻譯】 現代漢語譯本：『能夠徹底斷除貪慾、嗔恚、愚癡以及一切煩惱，斷除一切存在。』 梵志問道：『喬達摩（Gautama，佛陀的姓氏）！在佛法中，是否有一位比丘（bhikkhu，男性出家修行者）能夠徹底斷除像這樣的貪慾、嗔恚、愚癡、一切煩惱和一切存在呢？』 佛陀回答說：『善男子！在我的佛法中，不僅僅是一兩位，三位，甚至五百位，而是有無數的比丘，能夠徹底斷除像這樣的貪慾、嗔恚、愚癡、一切煩惱和一切存在。』 梵志又問：『喬達摩！先不說一位比丘，在佛法中，是否有一位比丘尼（bhikkhuni，女性出家修行者）能夠徹底斷除像這樣的貪慾、嗔恚、愚癡、一切煩惱和一切存在呢？』 佛陀回答說：『善男子！在我的佛法中，不僅僅是一兩位，三位，甚至五百位，而是有無數的比丘尼，能夠徹底斷除像這樣的貪慾、嗔恚、愚癡、一切煩惱和一切存在。』 犢子（Vacchagotta，一位梵志的名字）問道：『喬達摩！先不說一位比丘和一位比丘尼，在佛法中，是否有一位優婆塞（upasaka，在家男居士），持守戒律，精進修行，行為清凈，超越疑惑的彼岸，斷除疑惑的網羅呢？』 佛陀回答說：『善男子！在我的佛法中，不僅僅是一兩位，三位，甚至五百位，而是有無數的優婆塞，持守戒律，精進修行，行為清凈，斷除五下分結（pañca orambhāgiyāni saṃyojanāni，導致眾生輪迴于欲界的五種束縛），證得阿那含果（anāgāmi，不還果，不再返回欲界受生的聖者），超越疑惑的彼岸，斷除疑惑的網羅。』 犢子又問：『喬達摩！先不說一位比丘、一位比丘尼和一位優婆塞，在佛法中，是否有一位優婆夷（upasika，在家女居士），持守戒律，精進修行，行為清凈，超越疑惑的彼岸，斷除疑惑的網羅呢？』 佛陀回答說：『善男子！在我的佛法中，不僅僅是一兩位，三位，甚至五百位，而是有無數的優婆夷，持守戒律，精進修行，行為清凈，斷除五下分結，證得阿那含果，超越疑惑的彼岸，斷除疑惑的網羅。』 犢子說：『喬達摩！先不說一位比丘和一位比丘尼能夠斷除一切煩惱，一位優婆塞和一位優婆夷持守戒律，精進修行，行為清凈，斷除疑惑的網羅。』
【English Translation】 English version: 'Able to completely exhaust greed, hatred, delusion, all defilements, and cut off all existence.' The Brahmin asked: 'Gautama! (Gautama, the Buddha's family name) In this Dharma, is there even one bhikkhu (bhikkhu, a male monastic) who can completely exhaust such greed, hatred, delusion, all defilements, and all existence?' The Buddha replied: 'Good man! In this Dharma, there are not just one or two, three, or even five hundred, but countless bhikkhus who can completely exhaust such greed, hatred, delusion, all defilements, and all existence.' The Brahmin asked again: 'Gautama! Setting aside one bhikkhu, in this Dharma, is there even one bhikkhuni (bhikkhuni, a female monastic) who can completely exhaust such greed, hatred, delusion, all defilements, and all existence?' The Buddha replied: 'Good man! In this Dharma, there are not just one or two, three, or even five hundred, but countless bhikkhunis who can completely exhaust such greed, hatred, delusion, all defilements, and all existence.' Vacchagotta (Vacchagotta, the name of a Brahmin) asked: 'Gautama! Setting aside one bhikkhu and one bhikkhuni, in this Dharma, is there even one upasaka (upasaka, a male lay follower) who upholds the precepts, practices diligently, is pure in conduct, crosses the shore of doubt, and cuts off the net of doubt?' The Buddha replied: 'Good man! In this Dharma, there are not just one or two, three, or even five hundred, but countless upasakas who uphold the precepts, practice diligently, are pure in conduct, cut off the five lower fetters (pañca orambhāgiyāni saṃyojanāni, the five fetters that bind beings to the realm of desire), attain the state of an Anagami (anāgāmi, a non-returner, a saint who will not return to the realm of desire), cross the shore of doubt, and cut off the net of doubt.' Vacchagotta asked again: 'Gautama! Setting aside one bhikkhu, one bhikkhuni, and one upasaka, in this Dharma, is there even one upasika (upasika, a female lay follower) who upholds the precepts, practices diligently, is pure in conduct, crosses the shore of doubt, and cuts off the net of doubt?' The Buddha replied: 'Good man! In this Dharma, there are not just one or two, three, or even five hundred, but countless upasikas who uphold the precepts, practice diligently, are pure in conduct, cut off the five lower fetters, attain the state of an Anagami, cross the shore of doubt, and cut off the net of doubt.' Vacchagotta said: 'Gautama! Setting aside one bhikkhu and one bhikkhuni who can exhaust all defilements, and one upasaka and one upasika who uphold the precepts, practice diligently, are pure in conduct, and cut off the net of doubt.'
是佛法中頗有優婆塞受五欲樂，心無疑網不？」
佛言：「善男子！是佛法中，非一二三乃至五百，乃有無量諸優婆塞斷於三結，得須陀洹；薄貪恚癡，得斯陀含。如優婆塞，優婆夷亦如是。」
「世尊！我於今者樂說譬喻。」
佛言：「善哉！樂說便說。」
「世尊！譬如難陀、婆難陀龍王等降大雨，如來法雨亦復如是，平等雨于優婆塞、優婆夷。世尊！若諸外道欲來出家，不審如來幾月試之？」
佛言：「善男子！皆四月試，不必一種。」
「世尊！若不一種，唯愿大慈聽我出家。」
爾時世尊告憍陳如：「聽是犢子出家受戒。」時憍陳如受佛敕已，立眾僧中為作羯磨，于出家后滿十五日，得須陀洹果。既得果已，復作是念：「若有智慧從學得者，我今已得，堪任見佛。」即往佛所，頭面作禮，脩敬已畢，卻住一面白佛言：「世尊！諸有智慧從學得者，我今已得。唯愿為我重分別說，令我獲得無學智慧。」
佛言：「善男子！汝勤精進修習二法：一奢摩他、二毗婆舍那。善男子！若有比丘欲得須陀洹果，亦當勤修如是二法。若復欲得斯陀含果、阿那含果、阿羅漢果，亦當修習如是二法。善男子！若有比丘欲得四禪、四無量心、六神通、八背舍、八勝處、無諍智
【現代漢語翻譯】 現代漢語譯本：『佛陀，在佛法中，是否有很多優婆塞（在家男居士）享受五欲之樂，心中卻沒有疑惑和迷惘呢？』 佛陀說：『善男子！在佛法中，不止一兩個，三五個，甚至五百個，而是有無數的優婆塞斷除了三結（身見、戒禁取見、疑），證得須陀洹果（預流果）；他們減少了貪慾、嗔恚和愚癡，證得斯陀含果（一來果）。優婆夷（在家女居士）的情況也是如此。』 『世尊！我現在很樂意用比喻來說明。』 佛陀說：『很好！你樂意說就說吧。』 『世尊！譬如難陀（Nanda）、婆難陀（Upananda）龍王等降下大雨，如來的法雨也是如此，平等地滋潤著優婆塞和優婆夷。世尊！如果其他外道想要來出家，不知道如來會用幾個月的時間來考驗他們呢？』 佛陀說：『善男子！都是用四個月的時間來考驗，但不必都用同一種方法。』 『世尊！如果不是用同一種方法，我希望您能大發慈悲，允許我出家。』 當時，世尊告訴憍陳如（Ajnatakaundinya）：『允許這個孩子出家受戒。』當時，憍陳如接受佛陀的命令后，在僧眾中為他做了羯磨（受戒儀式），出家后滿十五天，就證得了須陀洹果。證果后，他又想：『如果說智慧可以通過學習獲得，我現在已經得到了，可以去見佛陀了。』於是他前往佛陀那裡，頭面頂禮，恭敬完畢后，退到一旁對佛陀說：『世尊！如果說智慧可以通過學習獲得，我現在已經得到了。我希望您能再次為我詳細解說，讓我獲得無學的智慧。』 佛陀說：『善男子！你要勤奮精進地修習兩種法：一是奢摩他（止），二是毗婆舍那（觀）。善男子！如果有比丘想要證得須陀洹果，也應當勤修這兩種法。如果想要證得斯陀含果、阿那含果（不還果）、阿羅漢果（無生果），也應當修習這兩種法。善男子！如果有比丘想要證得四禪、四無量心、六神通、八背舍、八勝處、無諍智
【English Translation】 English version: 'Buddha, in the Dharma, are there many Upasakas (male lay practitioners) who enjoy the pleasures of the five senses without doubt or confusion in their minds?' The Buddha said, 'Good man! In the Dharma, there are not just one or two, three or five, or even five hundred, but countless Upasakas who have severed the three fetters (self-view, clinging to rites and rituals, and doubt), attaining the Srotapanna fruit (stream-enterer); they have diminished greed, hatred, and delusion, attaining the Sakadagami fruit (once-returner). The same is true for Upasikas (female lay practitioners).' 'World Honored One! I am now happy to use a metaphor to explain.' The Buddha said, 'Excellent! If you are happy to speak, then speak.' 'World Honored One! Just as the dragon kings Nanda and Upananda send down great rain, so too is the Dharma rain of the Tathagata, equally nourishing Upasakas and Upasikas. World Honored One! If other non-Buddhists wish to leave home, how many months does the Tathagata test them?' The Buddha said, 'Good man! All are tested for four months, but not necessarily in the same way.' 'World Honored One! If it is not in the same way, I hope you will have great compassion and allow me to leave home.' At that time, the World Honored One told Ajnatakaundinya, 'Allow this child to leave home and receive the precepts.' Then, Ajnatakaundinya, having received the Buddha's command, performed the Karma (ordination ceremony) for him in the Sangha. After fifteen days of leaving home, he attained the Srotapanna fruit. Having attained the fruit, he thought, 'If wisdom can be obtained through learning, I have now obtained it, and I am worthy to see the Buddha.' So he went to the Buddha, bowed his head to the ground, and after paying his respects, stepped aside and said to the Buddha, 'World Honored One! If wisdom can be obtained through learning, I have now obtained it. I hope you will explain it to me again in detail, so that I may obtain the wisdom of no-more-learning.' The Buddha said, 'Good man! You should diligently cultivate two practices: one is Samatha (calm abiding), and the other is Vipassana (insight). Good man! If a Bhikkhu wishes to attain the Srotapanna fruit, he should also diligently cultivate these two practices. If he wishes to attain the Sakadagami fruit, the Anagami fruit (non-returner), or the Arhat fruit (no-birth), he should also cultivate these two practices. Good man! If a Bhikkhu wishes to attain the four Dhyanas, the four Immeasurables, the six Superknowledges, the eight Deliverances, the eight Overcomings, the wisdom of non-contention
、頂智、畢竟智、四無礙智、金剛三昧盡智、無生智，亦當修習如是二法。善男子！若欲得十住地、無生法忍、無相法忍、不可思議法忍、聖行、梵行、天行、菩薩行、虛空三昧、智印三昧、空無相無作三昧、地三昧、不退三昧、首楞嚴三昧；金剛三昧，阿耨多羅三藐三菩提、佛行，亦當修習如是二法。」犢子聞已，禮拜而出，在娑羅林中修是二法，不久即得阿羅漢果。
是時復有無量比丘欲往佛所，犢子見已問言：「大德！欲何所至？」
諸比丘言：「欲往佛所。」
犢子復言：「諸大德！若至佛所，愿為宣啟，犢子梵志修二法已，得無學智，今報佛恩，入般涅槃。」
時諸比丘至佛所已，白佛言：「世尊！犢子比丘，寄我等語：『世尊！犢子梵志，修習二法得無學智，今報佛恩，入于涅槃。』」
佛言：「善男子！犢子梵志得阿羅漢果，汝等可往供養其身。」時諸比丘受佛敕已，還其尸所，大設供養。◎
◎納衣梵志復作是言：「瞿曇！如瞿曇所說無量世中作善、不善，未來還得善不善身。是義不然。何以故？如瞿曇說，因煩惱故，獲得是身。若因煩惱獲得身者，身為在先？煩惱在先？若煩惱在先，誰之所作？住在何處？若身在先，云何說言因煩惱得？是故若言煩惱在先，
【現代漢語翻譯】 現代漢語譯本 『頂智』（最高智慧）、『畢竟智』（究竟智慧）、『四無礙智』（四種無礙的智慧）、『金剛三昧盡智』（如金剛般堅固的三昧所達到的智慧）、『無生智』（不生不滅的智慧），也應當修習這兩種法門。善男子！如果想要獲得『十住地』（菩薩修行的十個階段）、『無生法忍』（對不生不滅之法的理解和接受）、『無相法忍』（對無相之法的理解和接受）、『不可思議法忍』（對不可思議之法的理解和接受）、『聖行』（聖者的行為）、『梵行』（清凈的行為）、『天行』（天人的行為）、『菩薩行』（菩薩的行為）、『虛空三昧』（如虛空般廣闊的三昧）、『智印三昧』（以智慧為印記的三昧）、『空無相無作三昧』（空性、無相、無為的三昧）、『地三昧』（如大地般穩固的三昧）、『不退三昧』（永不退轉的三昧）、『首楞嚴三昧』（一切三昧之王）、『金剛三昧』（如金剛般堅固的三昧）、『阿耨多羅三藐三菩提』（無上正等正覺）、『佛行』（佛陀的行為），也應當修習這兩種法門。」犢子聽了之後，禮拜佛陀后離開，在娑羅樹林中修習這兩種法門，不久就證得了阿羅漢果。 當時，又有無數比丘想要前往佛陀所在之處，犢子見到他們后問道：『大德！你們想要去哪裡？』 眾比丘回答說：『想要前往佛陀所在之處。』 犢子又說：『諸位大德！如果到了佛陀那裡，請代我稟告，犢子梵志修習兩種法門后，已經證得無學智，現在爲了報答佛恩，將要入般涅槃。』 當時，眾比丘到達佛陀所在之處后，稟告佛陀說：『世尊！犢子比丘，托我們轉告：『世尊！犢子梵志，修習兩種法門后證得無學智，現在爲了報答佛恩，將要入于涅槃。』 佛陀說：『善男子！犢子梵志已經證得阿羅漢果，你們可以前去供養他的遺體。』當時，眾比丘接受佛陀的教誨后，回到犢子的遺體所在之處，舉行了盛大的供養儀式。 納衣梵志又這樣說：『瞿曇！正如瞿曇所說，在無量世中造作善業和不善業，未來還會得到善報和不善報的身體。這個道理是不成立的。為什麼呢？正如瞿曇所說，因為煩惱的緣故，才獲得這個身體。如果因為煩惱獲得身體，那麼是身體先有？還是煩惱先有？如果煩惱先有，是誰造作的？它又住在哪裡？如果身體先有，又怎麼能說是因為煩惱而得呢？所以如果說煩惱先有，
【English Translation】 English version 'Supreme Wisdom' (the highest wisdom), 'Ultimate Wisdom' (the ultimate wisdom), 'Four Unimpeded Wisdoms' (four kinds of unobstructed wisdom), 'Vajra Samadhi Exhaustive Wisdom' (the wisdom attained through samadhi as firm as a diamond), 'Wisdom of Non-Origination' (the wisdom of non-birth and non-death), one should also cultivate these two practices. Good man! If one wishes to attain the 'Ten Stages' (ten stages of Bodhisattva practice), 'Acceptance of the Dharma of Non-Origination' (understanding and acceptance of the dharma of non-birth and non-death), 'Acceptance of the Dharma of Non-Appearance' (understanding and acceptance of the dharma of non-appearance), 'Acceptance of the Inconceivable Dharma' (understanding and acceptance of the inconceivable dharma), 'Holy Conduct' (the conduct of the holy ones), 'Pure Conduct' (pure conduct), 'Heavenly Conduct' (the conduct of heavenly beings), 'Bodhisattva Conduct' (the conduct of Bodhisattvas), 'Space Samadhi' (samadhi as vast as space), 'Wisdom Seal Samadhi' (samadhi marked by wisdom), 'Emptiness, Non-Appearance, Non-Action Samadhi' (samadhi of emptiness, non-appearance, and non-action), 'Earth Samadhi' (samadhi as stable as the earth), 'Non-Regression Samadhi' (samadhi of non-retrogression), 'Shurangama Samadhi' (the king of all samadhis), 'Vajra Samadhi' (samadhi as firm as a diamond), 'Anuttara-Samyak-Sambodhi' (unexcelled perfect enlightenment), 'Buddha Conduct' (the conduct of the Buddha), one should also cultivate these two practices.」 Having heard this, Vatsa bowed to the Buddha and left, practicing these two dharmas in the Sala grove, and soon attained the fruit of Arhatship. At that time, there were also countless monks who wished to go to where the Buddha was. Vatsa, seeing them, asked, 'Venerable ones! Where do you wish to go?' The monks replied, 'We wish to go to where the Buddha is.' Vatsa further said, 'Venerable ones! If you reach the Buddha, please inform him that Vatsa the Brahmin, having cultivated the two dharmas, has attained the wisdom of no-more-learning, and now, to repay the Buddha's kindness, will enter Parinirvana.' When the monks arrived at where the Buddha was, they reported to the Buddha, 'World-Honored One! The monk Vatsa, entrusted us to say: 'World-Honored One! Vatsa the Brahmin, having cultivated the two dharmas, has attained the wisdom of no-more-learning, and now, to repay the Buddha's kindness, will enter Nirvana.' The Buddha said, 'Good man! Vatsa the Brahmin has attained the fruit of Arhatship. You may go and make offerings to his body.' At that time, the monks, having received the Buddha's instructions, returned to where Vatsa's body was and held a grand offering ceremony. The Naked Ascetic then said, 'Gautama! As Gautama says, having done good and bad deeds in countless lifetimes, one will receive good and bad bodies in the future. This principle is not valid. Why? As Gautama says, it is because of afflictions that one obtains this body. If one obtains a body because of afflictions, then which came first, the body or the afflictions? If afflictions came first, who created them? Where do they reside? If the body came first, how can it be said that it is obtained because of afflictions? Therefore, if one says that afflictions came first,
是亦不可；若身在先，是亦不可；若言一時，是亦不可。先、后、一時，義俱不可，是故我說一切諸法皆有自性，不從因緣。
「複次瞿曇！堅是地性、濕是水性、熱是火性、動是風性、無所掛礙是虛空性，是五大性非因緣有，若使世間有一法性非因緣有，一切法性亦應如是非因緣有。若有一法從於因緣，何因緣故，五大之性不從因緣？瞿曇！眾生善身及不善身獲得解脫，皆是自性，不從因緣。是故我說一切諸法自性故有，非因緣生。
「複次瞿曇！世間之法有定用處。譬如工匠，云如是木任作車輿，如是任作門戶、床機。亦如金師，所可造作，在額上者名之為鬘，在頸下者名之為瓔，在臂上者名之為釧，在指上者名之為環，用處定故名為定性。瞿曇！一切眾生亦復如是，有五道性故，有地獄、餓鬼、畜生、人、天，若如是者，云何說言從於因緣？
「複次瞿曇！一切眾生其性各異，是故名為一切自性。瞿曇！如龜陸生，自能入水。犢子生已，能自飲乳。魚見鉤餌，自然吞食。毒蛇生已，自然食土。如是等事，誰有教者？如刺生已，自然頭尖，飛鳥毛羽自然色別。世間眾生亦復如是，有利有鈍、有富有貧、有好有丑、有得解脫、有不得解脫，是故當知一切法中各有自性。
「複次瞿曇！如瞿
【現代漢語翻譯】 現代漢語譯本： 「這樣說也是不對的；如果說身體在先，也是不對的；如果說同時存在，也是不對的。先、后、同時，這三種說法都不對，所以我說一切諸法都有其自性，不是從因緣產生的。 「再者，瞿曇！堅硬是地的自性，潮濕是水的自性，熱是火的自性，動是風的自性，無所障礙是虛空的自性，這五大（地、水、火、風、空）的自性不是因緣產生的。如果世間有一種法的自性不是因緣產生的，那麼一切法的自性都應該像這樣不是因緣產生的。如果有一種法是從因緣產生的，那麼為什麼五大的自性不是從因緣產生的呢？瞿曇！眾生無論是善的身還是不善的身獲得解脫，都是自性使然，不是從因緣產生的。因此我說一切諸法都是自性存在的，不是因緣產生的。 「再者，瞿曇！世間的法有固定的用途。比如工匠，說這種木頭適合做車子，那種木頭適合做門、床。又如金匠，所製造的東西，戴在額頭上的叫做髮飾（鬘），戴在脖子上的叫做瓔珞（瓔），戴在手臂上的叫做手鐲（釧），戴在手指上的叫做戒指（環），因為用途固定所以叫做定性。瞿曇！一切眾生也是這樣，因為有五道（地獄、餓鬼、畜生、人、天）的自性，所以有地獄、餓鬼、畜生、人、天。如果這樣，怎麼能說它們是從因緣產生的呢？」 「再者，瞿曇！一切眾生的本性各不相同，所以叫做一切自性。瞿曇！比如烏龜在陸地上生活，自己能進入水中。小牛生下來，自己就能喝奶。魚看到魚鉤上的餌，自然就會吞食。毒蛇生下來，自然就會吃土。這些事情，是誰教的呢？比如刺長出來，自然頭是尖的，飛鳥的羽毛自然顏色不同。世間眾生也是這樣，有利根和鈍根，有富有貧，有好有丑，有能解脫的，有不能解脫的，所以應當知道一切法中各有自性。」 「再者，瞿曇！比如瞿
【English Translation】 English version: 'That is also not right; if the body is said to be first, that is also not right; if it is said to be simultaneous, that is also not right. First, later, and simultaneous, all three meanings are not right, therefore I say that all dharmas have their own self-nature, not arising from conditions.' 'Furthermore, Gautama! Hardness is the self-nature of earth, wetness is the self-nature of water, heat is the self-nature of fire, movement is the self-nature of wind, and unobstructedness is the self-nature of space. These five great elements (earth, water, fire, wind, and space) do not arise from conditions. If there is one dharma in the world whose self-nature does not arise from conditions, then the self-nature of all dharmas should also be like this, not arising from conditions. If there is one dharma that arises from conditions, then why do the self-natures of the five great elements not arise from conditions? Gautama! Whether beings attain liberation with a good body or an unwholesome body, it is due to their self-nature, not arising from conditions. Therefore, I say that all dharmas exist due to their self-nature, not arising from conditions.' 'Furthermore, Gautama! The dharmas of the world have fixed uses. For example, a craftsman says that this wood is suitable for making a cart, and that wood is suitable for making doors and beds. Also, like a goldsmith, what is made, that which is worn on the forehead is called a garland (mālā), that which is worn on the neck is called a necklace (ying), that which is worn on the arm is called a bracelet (kuṇḍala), and that which is worn on the finger is called a ring (mudrā). Because the uses are fixed, they are called fixed natures. Gautama! All beings are also like this, because they have the self-natures of the five paths (hell, hungry ghosts, animals, humans, and gods), therefore there are hells, hungry ghosts, animals, humans, and gods. If it is like this, how can it be said that they arise from conditions?' 'Furthermore, Gautama! The natures of all beings are different, therefore they are called all self-natures. Gautama! For example, a turtle lives on land and can enter the water by itself. A calf, once born, can drink milk by itself. A fish, seeing the bait on a hook, will naturally swallow it. A poisonous snake, once born, will naturally eat soil. Who teaches these things? For example, a thorn, once grown, naturally has a sharp point, and the feathers of birds naturally have different colors. Beings in the world are also like this, some have sharp faculties and some have dull faculties, some are rich and some are poor, some are good and some are ugly, some can attain liberation and some cannot attain liberation, therefore it should be known that each dharma has its own self-nature.' 'Furthermore, Gautama! Like the Qu'
曇說，貪慾瞋癡從因緣生，如是三毒，因緣五塵，是義不然。何以故？眾生睡時遠離五塵，亦復生于貪慾瞋癡。在胎亦爾，初出胎時未能分別五塵、好醜，亦復生于貪慾瞋癡。諸仙賢聖，處在寂處，無有五塵，亦能生於貪慾瞋癡。亦復有人因於五塵，生於不貪、不瞋、不癡，是故不必從於因緣，生一切法，以自性故。
「複次瞿曇！我見世人五根不具，多饒財寶，得大自在。有根具足，貧窮下賤，不得自在，為人僕使。若有因緣，何故如是？是故諸法各有自性，不由因緣。瞿曇！世間小兒，亦復未能分別五塵，或笑、或啼，笑時知喜，啼時知愁，是故當知一切諸法各有自性。複次瞿曇！世法有二：一者有、二者無。有即虛空，無即兔角。如是二法，一是有故不從因緣，二是無故亦非因緣，是故諸法有自性故，不從因緣。」
佛言：「善男子！如汝所言，如五大性，一切諸法亦應如是，是義不然。何以故？善男子！汝法中以五大是常，何因緣故一切諸法悉不是常？若世間物是無常者，是五大性，何因緣故不是無常？若五大常，世間之物亦應是常。是故汝說五大之性，有自性故不從因緣，令一切法同五大者，無有是處。
「善男子！汝言用處定故有自性者，是義不然。何以故？皆從因緣得名字故。若從
【現代漢語翻譯】 現代漢語譯本：曇說：『貪慾、嗔恨、愚癡是從因緣產生的，這三種毒素，是因緣於五塵（色、聲、香、味、觸）而生，這種說法是不對的。為什麼呢？因為眾生在睡眠時遠離五塵，仍然會產生貪慾、嗔恨、愚癡。在胎兒時期也是這樣，剛出生時還不能分辨五塵的好壞，也會產生貪慾、嗔恨、愚癡。那些仙人賢聖，身處寂靜之處，沒有五塵，也能夠產生貪慾、嗔恨、愚癡。也有人因為五塵，反而生出不貪、不嗔、不癡的心，所以一切法不一定是從因緣而生，而是因為其自性。』 『再者，瞿曇（釋迦牟尼的姓）！我看到世上有人五根（眼、耳、鼻、舌、身）不全，卻擁有很多財富，非常自在。有人五根具足，卻貧窮困苦，不得自在，只能做別人的僕人。如果一切都是因緣所生，為什麼會這樣呢？所以一切法都有其自性，不是由因緣產生的。瞿曇！世間的小孩，還不能分辨五塵，有時笑，有時哭，笑的時候知道是喜悅，哭的時候知道是悲傷，所以應當知道一切法都有其自性。再者，瞿曇！世間法有兩種：一種是『有』，一種是『無』。『有』就是虛空，『無』就是兔角。這兩種法，一種是『有』，所以不是從因緣產生；一種是『無』，所以也不是因緣產生。因此，一切法因為有自性，所以不是從因緣產生。』 佛說：『善男子！如你所說，如果像五大（地、水、火、風、空）的自性一樣，一切法也應該如此，這種說法是不對的。為什麼呢？善男子！你的理論中認為五大是常住不變的，那麼為什麼一切法都不是常住不變的呢？如果世間萬物是無常的，那麼五大的自性，為什麼不是無常的呢？如果五大是常住不變的，那麼世間萬物也應該是常住不變的。所以你說五大的自性，因為有自性所以不是從因緣產生，從而讓一切法都和五大一樣，這是不合理的。』 『善男子！你說因為作用是固定的，所以有自性，這種說法是不對的。為什麼呢？因為一切都是從因緣而得到名字的。如果從
【English Translation】 English version: Tanh said, 『Greed, hatred, and delusion arise from conditions. These three poisons, arising from the five sense objects (form, sound, smell, taste, touch), is not correct. Why? Because when sentient beings sleep, they are away from the five sense objects, yet they still generate greed, hatred, and delusion. It is the same in the womb. When they first come out of the womb, they cannot distinguish the good or bad of the five sense objects, yet they still generate greed, hatred, and delusion. Those immortals and sages, dwelling in quiet places, without the five sense objects, can also generate greed, hatred, and delusion. There are also people who, because of the five sense objects, generate non-greed, non-hatred, and non-delusion. Therefore, all dharmas do not necessarily arise from conditions, but because of their own nature.』 『Furthermore, Gautama (Shakyamuni's surname)! I see that in the world, some people with incomplete five faculties (eyes, ears, nose, tongue, body) have much wealth and great freedom. Some people with complete faculties are poor and miserable, without freedom, and become servants to others. If everything arises from conditions, why is it like this? Therefore, all dharmas have their own nature, not arising from conditions. Gautama! The children in the world, who cannot yet distinguish the five sense objects, sometimes laugh and sometimes cry. When they laugh, they know it is joy; when they cry, they know it is sorrow. Therefore, it should be known that all dharmas have their own nature. Furthermore, Gautama! There are two kinds of worldly dharmas: one is 『existence』 and the other is 『non-existence』. 『Existence』 is like empty space, and 『non-existence』 is like a rabbit's horn. These two dharmas, one is 『existence』, so it does not arise from conditions; the other is 『non-existence』, so it also does not arise from conditions. Therefore, all dharmas, because they have their own nature, do not arise from conditions.』 The Buddha said, 『Good man! As you say, if it is like the nature of the five great elements (earth, water, fire, wind, space), all dharmas should also be like that, but this is not correct. Why? Good man! In your theory, you consider the five great elements to be permanent, so why are all dharmas not permanent? If worldly things are impermanent, then why is the nature of the five great elements not impermanent? If the five great elements are permanent, then worldly things should also be permanent. Therefore, your saying that the nature of the five great elements, because they have their own nature, does not arise from conditions, and thus making all dharmas the same as the five great elements, is unreasonable.』 『Good man! You say that because the function is fixed, it has its own nature, but this is not correct. Why? Because everything gets its name from conditions. If from
因得名，亦從因得義。云何名為從因得名？如在額上名之為鬘、在頸名瓔、在臂名釧、在車名輪，火在草木，名草木火。善男子！樹初生時，無箭槊性，從因緣故，工造為箭，從因緣故，工造為槊，是故不應說一切法有自性也。善男子！汝言如龜陸生，性自入水。犢子生已，效能飲乳。是義不然。何以故？若言入水非因緣者，俱非因緣，何不入火？犢子生已，效能𠲿乳，不從因緣者，俱非因緣，何不𠲿角？善男子！若言諸法悉有自性，不須教習，無有增長，是義不然。何以故？今見有教，緣教增長，是故當知無有自性。善男子！若一切法有自性者，諸婆羅門一切不應為清凈身殺羊祠祀，若為身祠，是故當知無有自性。
「善男子！世間語法凡有三種：一者欲作、二者作時、三者作已。若一切法有自性者，何故世中有是三語？有三語故，故知一切無有自性。善男子！若言諸法有自性者，當知諸法各有定性，若有定性，甘蔗一物，何緣作漿、作蜜石、蜜酒、苦酒等？若有一性，何緣乃出如是等味？若一物中出如是等，當知諸法不得一定，各有一性。善男子！若一切法有定性者，聖人何故飲甘蔗漿、石蜜、黑蜜，酒時不飲，后為苦酒復還得飲，是故當知無有定性。若無定性，云何不因因緣而有？善男子！汝說一切法有
【現代漢語翻譯】 現代漢語譯本：因為有了名稱，也因為因緣而有了意義。什麼叫做從因緣而得名呢？比如在額頭上叫做鬘（mǎn，裝飾品），在脖子上叫做瓔（yīng，頸飾），在手臂上叫做釧（chuàn，臂環），在車子上叫做輪，火在草木上，叫做草木火。善男子！樹木剛生長的時候，沒有箭和槊（shuò，長矛）的性質，因為因緣的緣故，工匠把它製造成箭，因為因緣的緣故，工匠把它製造成槊，所以不應該說一切法有自性。善男子！你說像烏龜在陸地上出生，天性就會入水。小牛出生后，天生就會喝奶。這個道理是不對的。為什麼呢？如果說入水不是因緣造成的，那麼同樣不是因緣，為什麼不入火呢？小牛出生后，天生就會喝奶，如果不是因緣造成的，那麼同樣不是因緣，為什麼不喝角呢？善男子！如果說一切法都有自性，不需要教導學習，也不會增長，這個道理是不對的。為什麼呢？現在看到有教導，通過教導而增長，所以應當知道沒有自性。善男子！如果一切法有自性，那麼所有的婆羅門就不應該爲了清凈身體而殺羊祭祀，如果爲了身體祭祀，所以應當知道沒有自性。 善男子！世間的語言習慣有三種：一是想要做，二是正在做，三是已經做完。如果一切法有自性，為什麼世間會有這三種說法？因為有這三種說法，所以知道一切法沒有自性。善男子！如果說一切法有自性，應當知道一切法各有固定的性質，如果有固定的性質，甘蔗這一種東西，為什麼能做成漿、石蜜、蜜酒、苦酒等？如果只有一種性質，為什麼會產生這些不同的味道？如果一種東西能產生這些不同的東西，應當知道一切法不是固定的，各有各的性質。善男子！如果一切法有固定的性質，聖人為什麼喝甘蔗漿、石蜜、黑蜜，喝酒的時候不喝，後來變成苦酒又喝呢？所以應當知道沒有固定的性質。如果沒有固定的性質，怎麼能不是因為因緣而有呢？善男子！你說一切法有
【English Translation】 English version: Because of names, meaning is also derived from causes. What is meant by 'deriving names from causes'? For example, what is on the forehead is called a 'mālā' (garland), on the neck it is called an 'aṅgada' (necklace), on the arm it is called a 'kaṅkaṇa' (bracelet), on a cart it is called a wheel, and fire on grass and wood is called grass and wood fire. Good man! When a tree first grows, it does not have the nature of an arrow or a spear. Because of causes and conditions, a craftsman makes it into an arrow; because of causes and conditions, a craftsman makes it into a spear. Therefore, it should not be said that all dharmas have self-nature. Good man! You say that like a turtle born on land, it naturally enters the water. A calf, after being born, naturally drinks milk. This is not correct. Why? If entering the water is not due to causes and conditions, then since both are not due to causes and conditions, why does it not enter fire? A calf, after being born, naturally drinks milk, if it is not due to causes and conditions, then since both are not due to causes and conditions, why does it not drink horns? Good man! If it is said that all dharmas have self-nature, there is no need for teaching and learning, and there is no growth, this is not correct. Why? Now we see that there is teaching, and growth through teaching, therefore it should be known that there is no self-nature. Good man! If all dharmas have self-nature, then all Brahmins should not kill sheep for sacrifices to purify their bodies. If they sacrifice for the body, then it should be known that there is no self-nature. Good man! There are three kinds of worldly language habits: first, the desire to do; second, the act of doing; and third, the act of having done. If all dharmas have self-nature, why are there these three kinds of expressions in the world? Because there are these three kinds of expressions, it is known that all dharmas have no self-nature. Good man! If it is said that all dharmas have self-nature, it should be known that all dharmas have fixed natures. If there are fixed natures, why can sugarcane be made into juice, rock candy, honey wine, bitter wine, etc.? If there is only one nature, why do such different tastes arise? If one thing can produce such different things, it should be known that all dharmas are not fixed, each has its own nature. Good man! If all dharmas have fixed natures, why do sages drink sugarcane juice, rock candy, and black honey, but not drink wine, and later drink it again when it becomes bitter wine? Therefore, it should be known that there is no fixed nature. If there is no fixed nature, how can it not be due to causes and conditions? Good man! You say that all dharmas have
自性者，云何說喻？若有喻者，當知諸法無有自性。若有自性，當知無喻。世間智者皆說譬喻，當知諸法無有自性、無有一性。
「善男子！汝言身為在先、煩惱在先者，是義不然。何以故？若我當說身在先者，汝可難言，汝亦同我身不在先，何因緣故而作是難？善男子！一切眾生身及煩惱俱無先、后，一時而有，雖一時有，要因煩惱而得有身，終不因身有煩惱也。汝意若謂如人二眼，一時而得，不相因待，左不因右，右不因左；煩惱及身，亦如是者。是義不然。何以故？善男子！世間眼見炷之與明，雖復一時，明要因炷，終不因明而有炷也。
「善男子！汝意若謂身不在先，故知無因，是義不然。何以故？若以身先無因緣故名為無者，汝不應說，一切諸法皆有因緣。若言不見故不說者，今見瓶等從因緣出，何故不說如瓶，身先因緣亦復如是？善男子！若見、不見一切諸法，皆從因緣，無有自性。善男子！若言一切法悉有自性，無因緣者，汝何因緣說於五大？是五大性即是因緣。善男子！五大因緣雖復如是，亦不應說諸法皆同五大因緣。如世人說一切出家精勤持戒，旃陀羅等亦應如是精勤持戒。
「善男子！汝言五大有定堅性，我觀是性轉故不定。善男子！酥䗶胡膠，于汝法中名之為地，是地不定
【現代漢語翻譯】 現代漢語譯本： 關於自性（svabhāva，事物自身存在的性質）的問題，應該如何用比喻來說明呢？如果可以用比喻來說明，就應當知道一切事物都沒有自性。如果有自性，就應當知道沒有比喻。世間的智者都使用比喻，應當知道一切事物都沒有自性，沒有單一不變的性質。
『善男子！』你說身體在先，還是煩惱在先，這種說法是不對的。為什麼呢？如果我說身體在先，你就可以反駁說，你也和我一樣，身體不是在先的，你為什麼這樣反駁呢？善男子！一切眾生的身體和煩惱都沒有先後，是同時產生的。雖然是同時產生，但身體是因為煩惱而產生的，最終不是因為身體而產生煩惱。你如果認為就像人的兩隻眼睛，同時產生，互不依賴，左眼不依賴右眼，右眼不依賴左眼；煩惱和身體也像這樣，這種說法是不對的。為什麼呢？善男子！世間人看到燈芯和光明，雖然是同時存在，但光明是因為燈芯而產生的，最終不是因為光明而有燈芯。
『善男子！』你如果認為身體不是在先的，所以知道沒有原因，這種說法是不對的。為什麼呢？如果因為身體先前沒有原因就說它是無，那麼你不應該說一切事物都有原因。如果說因為沒有看到所以不說，現在看到瓶子等是從因緣產生的，為什麼不說像瓶子一樣，身體先前的因緣也是如此呢？善男子！如果看到或沒看到一切事物，都是從因緣產生的，沒有自性。善男子！如果說一切事物都有自性，沒有因緣，你為什麼說五大（地、水、火、風、空）呢？這五大的性質就是因緣。善男子！五大的因緣雖然是這樣，也不應該說一切事物都和五大的因緣相同。就像世人說一切出家修行的人都精勤持戒，旃陀羅（caṇḍāla，印度種姓制度中的賤民）等人也應該像這樣精勤持戒。
『善男子！』你說五大有固定的堅固性質，我觀察到這種性質會變化，所以是不固定的。善男子！酥油、蜂蠟、膠，在你的理論中被稱為地，這種地是不固定的。
【English Translation】 English version: Regarding the nature of self (svabhāva), how can it be explained through metaphors? If it can be explained through metaphors, then it should be known that all phenomena lack self-nature. If there is self-nature, then it should be known that there are no metaphors. The wise in the world all use metaphors, and it should be known that all phenomena lack self-nature and do not have a single, unchanging nature.
'Good man!' Your saying that the body comes first or that afflictions come first is not correct. Why is that? If I were to say that the body comes first, you could object, saying that you are also like me, the body does not come first, and why do you make this objection? Good man! The bodies and afflictions of all sentient beings have no precedence or subsequence; they arise simultaneously. Although they arise simultaneously, the body arises because of afflictions, and ultimately, afflictions do not arise because of the body. If you think that it is like a person's two eyes, which arise simultaneously and do not depend on each other, the left eye not depending on the right, and the right eye not depending on the left; and that afflictions and the body are also like this, then this is not correct. Why is that? Good man! People in the world see the wick and the light, and although they exist simultaneously, the light arises because of the wick, and ultimately, the wick does not arise because of the light.
'Good man!' If you think that the body does not come first, and therefore know that there is no cause, this is not correct. Why is that? If you say that it is without cause because the body previously had no cause, then you should not say that all phenomena have causes. If you say that you do not say it because you have not seen it, now you see that pots and other things arise from causes and conditions, why not say that like the pot, the previous causes and conditions of the body are also like this? Good man! Whether seen or unseen, all phenomena arise from causes and conditions and have no self-nature. Good man! If you say that all phenomena have self-nature and no causes and conditions, then why do you speak of the five great elements (earth, water, fire, wind, and space)? The nature of these five great elements is precisely causes and conditions. Good man! Although the causes and conditions of the five great elements are like this, it should not be said that all phenomena are the same as the causes and conditions of the five great elements. Just as people in the world say that all renunciates who practice diligently observe the precepts, so too should caṇḍālas (outcastes in the Indian caste system) and others diligently observe the precepts.
'Good man!' You say that the five great elements have a fixed, solid nature, but I observe that this nature changes, so it is not fixed. Good man! Ghee, beeswax, and glue are called earth in your theory, but this earth is not fixed.
，或同於水，或同於地，故不得說自性故堅。善男子！白镴鉛錫、銅鐵金銀，于汝法中名之為火，是火四性，流時水性，動時風性，熱時火性，堅時地性，云何說言定名火性？善男子！水性名流，若水凍時，不名為地，故名水者，何因緣故，波動之時不名為風？若動不名風，凍時亦應不名為水，若是二義從因緣者，何故說言一切諸法不從因緣？
「善男子！若言五根效能見、聞、覺、知、觸故，皆是自性不從因緣，是義不然。何以故？善男子！自性之性性不可轉，若言眼性見者常應能見，不應有見、有不見時，是故當知從因緣見，非無因緣。善男子！汝言非因五塵生貪解脫，是義不然。何以故？善男子！生貪解脫，雖復不同五塵因緣，惡覺觀故則生貪慾，善覺觀故則得解脫。善男子！內因緣故生貪解脫，外因緣故則能增長。是故汝言一切諸法各有自性，不因五塵生貪解脫，無有是處。
「善男子！汝言具足諸根乏于財物不得自在，諸根殘缺多饒財寶得大自在，因此以明有自性故，不從因緣者。是義不然。何以故？善男子！眾生從業而有果報，如是果報則有三種：一者現報、二者生報、三者后報。貧窮、巨富，根具、不具，是業各異，若有自性具諸根者，應饒財寶，饒財寶者應具諸根。今則不爾，是故定知
【現代漢語翻譯】 現代漢語譯本：或者（火）和水一樣，或者和地一樣，所以不能說它有自性，因此是堅固的。善男子！白镴、鉛、錫、銅、鐵、金、銀，在你的法中被稱為火，這火有四種性質，流動時是水性，動搖時是風性，熱時是火性，堅硬時是地性，怎麼能說它有固定的火性呢？善男子！水性的特點是流動，如果水結冰時，不被稱為地，那麼被稱為水，是因為什麼緣故，波動的時候不被稱為風？如果動搖時不被稱為風，那麼結冰時也應該不被稱為水，如果這兩種性質都是由因緣產生的，為什麼說一切諸法不是由因緣產生的呢？ 善男子！如果說五根（眼、耳、鼻、舌、身）能夠見、聞、覺、知、觸，所以都是自性，不是由因緣產生的，這個道理是不對的。為什麼呢？善男子！自性的性質是不可改變的，如果說眼睛的性質是能見，那麼應該總是能見，不應該有能見和不能見的時候，所以應當知道（眼睛的）見是由因緣產生的，不是沒有因緣的。善男子！你說不是因為五塵（色、聲、香、味、觸）而產生貪慾和解脫，這個道理是不對的。為什麼呢？善男子！產生貪慾和解脫，雖然和五塵的因緣不同，但是因為惡的覺觀就會產生貪慾，因為善的覺觀就會得到解脫。善男子！內在的因緣會產生貪慾和解脫，外在的因緣則能增長（貪慾和解脫）。所以你說一切諸法各有自性，不是因為五塵而產生貪慾和解脫，是沒有道理的。 善男子！你說具備所有根（眼、耳、鼻、舌、身）的人，如果缺乏財物就不能自在，而諸根殘缺的人，如果有很多財寶就能得到大自在，因此說明有自性，不是由因緣產生的。這個道理是不對的。為什麼呢？善男子！眾生因為業而有果報，這樣的果報有三種：一是現報，二是生報，三是后報。貧窮、富有，根具足、不具足，是各自不同的業所導致的，如果有自性，那麼具備所有根的人，應該富有財寶，富有財寶的人，應該具備所有根。現在不是這樣，所以可以確定知道（諸法）
【English Translation】 English version: Or it is like water, or it is like earth, therefore it cannot be said to have self-nature, hence it is solid. Good man! White lead, lead, tin, copper, iron, gold, and silver, in your Dharma are called fire. This fire has four natures: when flowing, it is water nature; when moving, it is wind nature; when hot, it is fire nature; when solid, it is earth nature. How can it be said to have a fixed fire nature? Good man! The nature of water is to flow. If water freezes, it is not called earth. So, what is the reason that when it is called water, it is not called wind when it is fluctuating? If it is not called wind when moving, then it should not be called water when frozen. If these two natures arise from conditions, why do you say that all dharmas do not arise from conditions? Good man! If you say that the five roots (eyes, ears, nose, tongue, body) can see, hear, feel, know, and touch, therefore they all have self-nature and do not arise from conditions, this is not correct. Why? Good man! The nature of self-nature is unchangeable. If the nature of the eye is to see, then it should always be able to see, and there should not be times when it can see and times when it cannot see. Therefore, it should be known that seeing arises from conditions, not without conditions. Good man! You say that greed and liberation do not arise from the five dusts (form, sound, smell, taste, touch), this is not correct. Why? Good man! Although the arising of greed and liberation is different from the conditions of the five dusts, greed arises from evil thoughts, and liberation is attained from good thoughts. Good man! Internal conditions give rise to greed and liberation, and external conditions can increase them. Therefore, your statement that all dharmas have their own self-nature and that greed and liberation do not arise from the five dusts is unreasonable. Good man! You say that those who have all their roots (eyes, ears, nose, tongue, body) but lack wealth cannot be free, while those who have defective roots but have much wealth can attain great freedom. Therefore, you say that there is self-nature and that it does not arise from conditions. This is not correct. Why? Good man! Sentient beings have karmic retribution. Such retribution is of three kinds: immediate retribution, retribution in the next life, and retribution in a later life. Poverty, wealth, having complete roots, and having incomplete roots are all due to different karmas. If there were self-nature, then those who have all their roots should be wealthy, and those who are wealthy should have all their roots. But this is not the case. Therefore, it can be determined that (dharmas)
無有自性，皆從因緣。如汝所言，世間小兒未能分別五塵因緣，亦啼亦笑，是故一切有自性者，是義不然。何以故？若自性者，笑應常笑、啼應常啼，不應一笑、一啼。若一笑一啼當知一切悉從因緣，是故不應說一切法有自性故，不從因緣。」
梵志言：「世尊！若一切法從因緣有，如是身者從何因緣？」
佛言：「善男子！是身因緣，煩惱與業。」
梵志言：「世尊！如其是身從煩惱業，是煩惱業，可斷不耶？」
佛言：「如是，如是。」
梵志復言：「世尊！唯愿為我分別解說，令我聞已，不移是處悉得斷之。」
佛言：「善男子！若知二邊，中間無礙，是人則能斷煩惱業。」
「世尊！我已知解，得正法眼。」
佛言：「汝云何知？」
「世尊！二邊即色及色解脫，中間即是八正道也。受想行識亦復如是。」
佛言：「善哉，善哉！善男子！善知二邊，斷煩惱業。」
「世尊！唯愿聽我出家受戒。」
佛言：「善來比丘。」即時斷除三界煩惱，得阿羅漢果。
爾時復有一婆羅門名曰弘廣，復作是言：「瞿曇！知我今所念不？」
佛言：「善男子！涅槃是常，有為無常，曲即邪見，直即聖道。」
婆羅門言：「瞿
【現代漢語翻譯】 現代漢語譯本：沒有所謂的自性，一切都由因緣和合而成。就像你說的，世間的小孩不能分辨五塵（色、聲、香、味、觸）的因緣，所以一會兒哭一會兒笑。因此，說一切事物有自性是不對的。為什麼呢？如果事物有自性，那麼笑就應該一直笑，哭就應該一直哭，不應該一會兒笑一會兒哭。如果一會兒笑一會兒哭，就應該知道一切都由因緣和合而成。所以不應該說一切法有自性，而不是由因緣產生。 梵志（婆羅門）問：『世尊！如果一切法都由因緣而生，那麼這個身體是由什麼因緣產生的呢？』 佛說：『善男子！這個身體的因緣是煩惱和業。』 梵志問：『世尊！如果這個身體是由煩惱和業產生的，那麼這些煩惱和業可以斷除嗎？』 佛說：『是的，是的。』 梵志又問：『世尊！請您為我詳細解釋，讓我聽了之後，能夠不離開這裡就完全斷除它們。』 佛說：『善男子！如果知道二邊（極端），中間就沒有障礙，這個人就能斷除煩惱和業。』 『世尊！我已經理解了，得到了正法眼。』 佛問：『你是如何理解的？』 『世尊！二邊就是色（物質）和色解脫，中間就是八正道。受（感受）、想（思維）、行（意志）、識（意識）也是如此。』 佛說：『好啊，好啊！善男子！你善於瞭解二邊，就能斷除煩惱和業。』 『世尊！我希望能夠出家受戒。』 佛說：『善來比丘。』他立刻斷除了三界（欲界、色界、無色界）的煩惱，證得了阿羅漢果。 當時，又有一位婆羅門名叫弘廣，他說道：『瞿曇（釋迦牟尼的姓）！你知道我現在在想什麼嗎？』 佛說：『善男子！涅槃（寂滅）是常住的，有為法（因緣和合的事物）是無常的，彎曲（邪見）就是邪道，正直（正見）就是聖道。』 婆羅門說：『瞿曇！』
【English Translation】 English version: There is no self-nature; all things arise from causes and conditions. As you say, the children of the world cannot distinguish the causes and conditions of the five dusts (form, sound, smell, taste, and touch), so they cry and laugh. Therefore, it is not right to say that all things have self-nature. Why? If things had self-nature, then laughter should always be laughter, and crying should always be crying; it should not be one moment of laughter and one moment of crying. If there is one moment of laughter and one moment of crying, then it should be known that all things arise from causes and conditions. Therefore, it should not be said that all dharmas have self-nature and do not arise from causes and conditions. The Brahmin said, 'Venerable One! If all dharmas arise from causes and conditions, then from what causes and conditions does this body arise?' The Buddha said, 'Good man! The causes and conditions of this body are afflictions and karma.' The Brahmin asked, 'Venerable One! If this body arises from afflictions and karma, can these afflictions and karma be cut off?' The Buddha said, 'Yes, yes.' The Brahmin asked again, 'Venerable One! Please explain it to me in detail, so that after hearing it, I can completely cut them off without leaving this place.' The Buddha said, 'Good man! If one knows the two extremes, there is no obstruction in the middle, and that person can cut off afflictions and karma.' 'Venerable One! I have already understood and have obtained the Dharma Eye.' The Buddha asked, 'How do you understand?' 'Venerable One! The two extremes are form (matter) and the liberation from form, and the middle is the Eightfold Path. The same is true for feeling, perception, volition, and consciousness.' The Buddha said, 'Good, good! Good man! You are good at understanding the two extremes, and you can cut off afflictions and karma.' 'Venerable One! I wish to leave home and receive the precepts.' The Buddha said, 'Welcome, Bhikkhu.' He immediately cut off the afflictions of the three realms (desire realm, form realm, formless realm) and attained the fruit of Arhat. At that time, there was another Brahmin named Hong Guang, who said, 'Gautama (Shakyamuni's surname)! Do you know what I am thinking now?' The Buddha said, 'Good man! Nirvana (extinction) is permanent, conditioned dharmas (things that arise from causes and conditions) are impermanent, crooked (wrong views) is the wrong path, and straight (right views) is the holy path.' The Brahmin said, 'Gautama!'
曇！何因緣故作如是說？」
「善男子！汝意每謂乞食是常，別請無常，曲是戶鑰，直是帝幢。是故我說涅槃是常，有為無常，曲謂邪見，直謂八正，非如汝先所思惟也。」
婆羅門言：「瞿曇實知我心，是八正道，悉令眾生得盡滅不？」
爾時世尊默然不答。婆羅門言：「瞿曇！已知我心，我今所問，何故默然而不見答？」
時憍陳如即作是言：「大婆羅門！若有問世有邊、無邊，如來常爾默然不答。八聖是直，涅槃是常，若修八聖即得滅盡，若不修習則不能得。大婆羅門！譬如大城，其城四壁，都無孔竅，唯有一門。其守門者聰明有智慧善分別，可放則放，可遮則遮，雖不能知出入多少，定知一切有入出者皆由此門。善男子！如來亦爾，城喻涅槃，門喻八正，守門之人喻于如來。善男子！如來今者雖不答汝盡與不盡，其有盡者，要當修習是八正道。」
婆羅門言：「善哉，善哉！大德憍陳如！如來善能說微妙法，我今實欲知城知道，自作守門。」
憍陳如言：「善哉，善哉！汝婆羅門能發無上廣大之心。」
佛言：「止，止！憍陳如！是婆羅門非適今日發是心也。憍陳如！乃往過去過無量劫有佛世尊，名普光明如來、應供、正遍知、明行足、善逝、世間解、無上士、
【現代漢語翻譯】 現代漢語譯本：『喬達摩！你為何這樣說？』 『善男子！你總是認為乞食是常態，而接受其他供養則非常態；彎曲的路徑是門閂，筆直的路徑是帝王的旗幟。因此我說涅槃是常，有為法是無常；彎曲的路徑代表邪見，筆直的路徑代表八正道，並非如你先前所想的那樣。』 婆羅門說：『喬達摩確實瞭解我的心意。這八正道，是否能使所有眾生都達到滅盡的境界呢？』 這時，世尊沉默不語，沒有回答。婆羅門說：『喬達摩！你既然已經瞭解我的心意，我今天所問的問題，你為何沉默不答呢？』 這時，憍陳如就說：『大婆羅門！如果有人問世界有邊還是無邊，如來總是保持沉默不答。八聖道是筆直的道路，涅槃是常。如果修習八聖道，就能達到滅盡；如果不修習，就不能達到。大婆羅門！譬如一座大城，城墻四面都沒有孔洞，只有一扇門。守門人聰明有智慧，善於分辨，可以放行就放行，可以阻攔就阻攔。雖然不能知道出入的人有多少，但一定知道所有出入的人都必須經過這扇門。善男子！如來也是如此，城比喻涅槃，門比喻八正道，守門人比喻如來。善男子！如來現在雖然不回答你是否所有眾生都能達到滅盡，但凡是能達到滅盡的，一定要修習這八正道。』 婆羅門說：『太好了，太好了！大德憍陳如！如來善於宣說微妙的佛法，我現在真的想了解這座城，瞭解這條道路，自己來做守門人。』 憍陳如說：『太好了，太好了！你這位婆羅門能發起如此無上廣大的心。』 佛說：『停止，停止！憍陳如！這位婆羅門並非今天才發起這樣的心。憍陳如！在過去無量劫之前，有一位佛世尊，名為普光明如來（普光明：佛的稱號，意為光明普照），應供（應受人天供養），正遍知（對一切法普遍而正確的知曉），明行足（智慧和德行圓滿），善逝（以智慧到達涅槃），世間解（瞭解世間一切事理），無上士（無與倫比的導師），
【English Translation】 English version: 'Gautama! What is the reason for saying such things?' 'Good man! You always think that begging for food is the norm, while receiving other offerings is not; a crooked path is like a door latch, and a straight path is like an emperor's banner. Therefore, I say that Nirvana is permanent, while conditioned things are impermanent; a crooked path represents wrong views, and a straight path represents the Eightfold Path, not as you previously thought.' The Brahmin said, 'Gautama truly understands my mind. Can this Eightfold Path lead all beings to the cessation of suffering?' At that time, the World Honored One remained silent and did not answer. The Brahmin said, 'Gautama! Since you already understand my mind, why do you remain silent and not answer my question today?' Then, Ajnatakaundinya said, 'Great Brahmin! If someone asks whether the world has a beginning or an end, the Tathagata always remains silent and does not answer. The Eightfold Path is the straight path, and Nirvana is permanent. If one practices the Eightfold Path, one can attain cessation; if one does not practice it, one cannot attain it. Great Brahmin! It is like a great city, whose walls have no openings, except for one gate. The gatekeeper is intelligent and wise, good at discerning, allowing those who should pass and blocking those who should not. Although he cannot know how many people go in and out, he certainly knows that all who enter and exit must pass through this gate. Good man! The Tathagata is also like this; the city is a metaphor for Nirvana, the gate is a metaphor for the Eightfold Path, and the gatekeeper is a metaphor for the Tathagata. Good man! Although the Tathagata does not answer you whether all beings can attain cessation, those who can attain cessation must practice this Eightfold Path.' The Brahmin said, 'Excellent, excellent! Great virtuous Ajnatakaundinya! The Tathagata is skilled in expounding the subtle Dharma. I truly wish to understand this city, understand this path, and become the gatekeeper myself.' Ajnatakaundinya said, 'Excellent, excellent! You, Brahmin, are able to generate such an unsurpassed and vast mind.' The Buddha said, 'Stop, stop! Ajnatakaundinya! This Brahmin did not just generate this mind today. Ajnatakaundinya! In the past, countless eons ago, there was a Buddha, the World Honored One, named Universal Light Tathagata (Universal Light: a title of the Buddha, meaning that his light shines everywhere), Arhat (worthy of receiving offerings from gods and humans), Samyaksambuddha (perfectly and correctly knowing all dharmas), Vidyacharana-sampanna (perfect in wisdom and conduct), Sugata (gone to Nirvana through wisdom), Lokavid (understanding all the affairs of the world), Anuttara (an unsurpassed teacher),
調御丈夫、天人師、佛、世尊，是人先已於彼佛所發阿耨多羅三藐三菩提心，此賢劫中當得作佛，久已通達了知法相，為眾生故現處外道，示無所知。以是因緣，汝憍陳如不應贊言，善哉，善哉，汝今能發如是大心。」
爾時世尊知已即告憍陳如言：「阿難比丘今為所在？」
憍陳如言：「世尊！阿難比丘在娑羅林外，去此大會十二由旬，而為六萬四千億魔之所嬈亂。是諸魔眾悉自變身為如來像，或有宣說一切諸法從因緣生、或有說言一切諸法不從因生，或有說言一切因緣皆是常法、從緣生者悉是無常，或有說言五陰是實、或說虛假入界亦爾，或有說言有十二因緣、或有說言正有四緣，或說諸法如幻如化如熱時焰，或有說言因聞得法、或有說言因思得法、或有說言因修得法，或復有說不凈觀法、或復有說出息入息、或復有說四念處觀、或復有說三種觀義七種方便、或復有說暖法頂法忍法世間第一法學無學地菩薩初住乃至十住，或有說空無相無作，或復有說修多羅、祇夜、毗伽羅、那伽陀、憂陀那、尼陀那、阿波陀那、伊帝目多伽、阇陀伽、毗佛略、阿浮陀達摩、優波提舍、或說四念處、四正勤、四如意足、五根、五力、七覺分、八聖道，或說內空、外空、內外空、有為空、無為空、無始空、性空、遠離空
、散空、自相空、無相空、陰空、入空、界空、善空、不善空、無記空、菩提空、道空、涅槃空、行空、得空、第一義空、空空、大空，或有示現神通變化身出水火、或身上出水身下出火、身下出水身上出火、左脅在下右脅出水、右脅在下左脅出水、一脅震雷一脅降雨，或有示現諸佛世界、或復示現菩薩初生行至七步、處在深宮受五欲時、初始出家修苦行時、往菩提樹坐三昧時、壞魔軍眾轉法輪時、示大神通入涅槃時。世尊！阿難比丘見是事已，作是念言：『如是神變，昔來未見，誰之所作？將非世尊釋迦作耶？』欲起欲語都不從意，阿難比丘入魔罥故，復作是念：『諸佛所說各各不同，我於今者當受誰語？』世尊！阿難今者極受大苦，雖念如來，無能救者，以是因緣，不來至此大眾之中。」
爾時文殊師利菩薩摩訶薩白佛言：「世尊！此大眾中有諸菩薩，已於一生髮阿耨多羅三藐三菩提心至無量生髮菩提心，已能供養無量諸佛，其心堅固，具足修行檀波羅蜜乃至般若波羅蜜，成就功德，久已親近無量諸佛，凈修梵行，得不退轉菩提之心，得不退忍，不退轉持，得如法忍，首楞嚴等無量三昧，如是等輩，聞大乘經終不生疑，善能分別宣說三寶同一性相，常住不變，聞不思議不生驚怪，聞種種空心不怖懅，了了通
【現代漢語翻譯】 現代漢語譯本：散空（一切事物分散的空性）、自相空（事物自身性質的空性）、無相空（沒有表象的空性）、陰空（五蘊的空性）、入空（十二入的空性）、界空（十八界的空性）、善空（善的空性）、不善空（不善的空性）、無記空（非善非不善的空性）、菩提空（覺悟的空性）、道空（修行道路的空性）、涅槃空（寂滅的空性）、行空（行為的空性）、得空（獲得的空性）、第一義空（最高真理的空性）、空空（空性的空性）、大空（廣大的空性）。或者有人示現神通變化，從水中出現火焰，或者身上出水身下出火，身下出水身上出火，左脅在下右脅出水，右脅在下左脅出水，一脅震雷一脅降雨。或者有人示現諸佛世界，或者又示現菩薩初生行走七步，處在深宮享受五欲的時候，最初出家修行苦行的時候，前往菩提樹下坐禪的時候，摧毀魔軍轉法輪的時候，示現大神通進入涅槃的時候。世尊！阿難比丘見到這些事情后，心中想：『這樣的神變，以前從未見過，是誰做的呢？難道是世尊釋迦做的嗎？』想要起身說話，卻都不隨心意。阿難比丘因為進入了魔的羅網，又想：『諸佛所說的各不相同，我現在應該聽誰的呢？』世尊！阿難現在非常痛苦，雖然想念如來，卻沒有人能救他，因為這個原因，所以沒有來到這裡的大眾之中。」 這時，文殊師利菩薩摩訶薩對佛說：「世尊！這個大眾中有一些菩薩，有的已經在一生中發起了阿耨多羅三藐三菩提心（無上正等正覺之心），有的在無量生中發起了菩提心，他們已經能夠供養無量諸佛，他們的心非常堅定，具足修行佈施波羅蜜（檀波羅蜜）乃至般若波羅蜜（智慧波羅蜜），成就了功德，很久以來就親近無量諸佛，清凈地修行梵行，得到了不退轉的菩提之心，得到了不退忍，不退轉的持，得到了如法忍，首楞嚴等無量三昧（禪定），像這樣的人，聽聞大乘經典，最終不會產生疑惑，能夠很好地分辨宣說三寶（佛、法、僧）同一的性相，常住不變，聽聞不可思議的事情不會感到驚訝，聽聞種種空性不會感到恐懼，完全通達。
【English Translation】 English version: Emptiness of dispersion, emptiness of self-nature, emptiness of no-characteristics, emptiness of aggregates, emptiness of entrances, emptiness of realms, emptiness of good, emptiness of non-good, emptiness of neutral, emptiness of Bodhi, emptiness of the path, emptiness of Nirvana, emptiness of actions, emptiness of attainment, emptiness of the ultimate truth, emptiness of emptiness, great emptiness. Or some may manifest miraculous transformations, appearing with fire from water, or water from the body and fire from below, or water from below and fire from the body, the left side down and water from the right side, the right side down and water from the left side, one side thundering and the other side raining. Or some may manifest the worlds of all Buddhas, or manifest a Bodhisattva taking seven steps at birth, dwelling in a deep palace enjoying the five desires, initially leaving home to practice asceticism, going to the Bodhi tree to sit in meditation, destroying the armies of Mara and turning the Dharma wheel, manifesting great miraculous powers and entering Nirvana. World Honored One! After seeing these events, the Bhikkhu Ananda thought: 『Such miraculous transformations have never been seen before, who has done this? Could it be the World Honored One Shakyamuni?』 He wanted to rise and speak, but could not control his mind. Because the Bhikkhu Ananda had entered the net of Mara, he thought again: 『The teachings of all Buddhas are different, whose words should I follow now?』 World Honored One! Ananda is now suffering greatly, although he remembers the Tathagata, there is no one who can save him, and for this reason, he has not come to this assembly.」 At that time, the Bodhisattva Mahasattva Manjushri said to the Buddha: 「World Honored One! Among this assembly, there are Bodhisattvas who have generated the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment) in one lifetime, and some have generated the Bodhi mind in countless lifetimes. They have been able to make offerings to countless Buddhas, their minds are very firm, they have fully practiced the Paramitas of Dana (giving) up to Prajna (wisdom), they have accomplished merits, they have been close to countless Buddhas for a long time, they have purely practiced Brahmacharya, they have attained the non-retrogressing Bodhi mind, they have attained non-retrogressing patience, non-retrogressing holding, they have attained the Dharma patience, countless Samadhis such as Shurangama, and such beings, upon hearing the Mahayana Sutras, will not have doubts, they are able to clearly distinguish and explain that the three jewels (Buddha, Dharma, Sangha) have the same nature and characteristics, are permanent and unchanging, they will not be surprised upon hearing the inconceivable, they will not be afraid upon hearing various emptinesses, and they fully understand.
達一切法性，能持一切十二部經廣解其義，亦能受持無量諸佛十二部經，何憂不能受持如是大涅槃典？何因緣故，問憍陳如阿難所在？」
爾時世尊告文殊師利：「諦聽，諦聽，善男子！我成佛已，過二十年住王舍城，爾時我告諸比丘言：『諸比丘！今此眾中誰能為我受持如來十二部經，供給左右所須之事，亦使不失自身善利？』時憍陳如在彼眾中來白我言：『我能受持十二部經，供給左右，不失所作自利益事。』我言：『憍陳如！汝已朽邁，當須使人，云何方欲為我給使？』時舍利弗復作是言：『我能受持佛一切語，供給所須，不失所作自利益事。』我言：『舍利弗！汝已朽邁，當須使人，云何方欲為我給使？』乃至五百諸阿羅漢皆亦如是，佛悉不受。爾時目連在大眾中作是思惟：『如來今者，不受五百比丘給使，佛意為欲令誰作耶？』思惟是已，即便入定，見如來心在阿難許，如日初出，光照西壁。見是事已，即從定起，語憍陳如：『大德！我觀如來欲令阿難給事左右。』爾時憍陳如與五百阿羅漢，往阿難所，作如是言：『阿難！汝今當爲如來給使，請受是事。』阿難言：『諸大德！我實不堪給事如來。何以故？如來尊重，如師子王、如龍、如火，我今穢弱，云何能辦？』諸比丘言：『阿難！汝受我語，給
【現代漢語翻譯】 現代漢語譯本：『通達一切法的本性，能夠受持一切十二部經（佛教經典分類）並廣泛解釋其義理，也能受持無量諸佛的十二部經，為何擔憂不能受持這樣的大涅槃經典呢？是什麼因緣，要問憍陳如（Kaundinya，佛陀最早的五位弟子之一）和阿難（Ananda，佛陀的十大弟子之一，以記憶力強著稱）在哪裡呢？』 當時，世尊告訴文殊師利（Manjusri，佛教四大菩薩之一，象徵智慧）說：『仔細聽，仔細聽，善男子！我成佛之後，在王舍城住了二十年，那時我告訴眾比丘說：『諸位比丘！現在這大眾之中，誰能為我受持如來的十二部經，供給我的日常所需，並且不失去自身的善利呢？』當時，憍陳如在那大眾中站出來對我說：『我能受持十二部經，供給您的日常所需，不失去自己所作的利益。』我說：『憍陳如！你已經衰老了，應當需要別人來幫忙，怎麼還想為我服務呢？』當時，舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）又這樣說：『我能受持佛的一切教誨，供給您的日常所需，不失去自己所作的利益。』我說：『舍利弗！你已經衰老了，應當需要別人來幫忙，怎麼還想為我服務呢？』乃至五百位阿羅漢（Arhat，佛教修行者所能達到的最高境界之一）都這樣說，佛都沒有接受。當時，目連（Maudgalyayana，佛陀十大弟子之一，以神通著稱）在大眾中這樣思惟：『如來現在不接受五百位比丘的服務，佛的意思是想讓誰來做呢？』思惟之後，就進入禪定，看到如來的心意在阿難那裡，就像初升的太陽，光芒照耀著西墻。看到這件事後，就從禪定中起來，告訴憍陳如：『大德！我看到如來是想讓阿難來侍奉左右。』當時，憍陳如和五百位阿羅漢，前往阿難那裡，這樣說：『阿難！你現在應當為如來服務，請接受這件事。』阿難說：『諸位大德！我實在不能勝任侍奉如來。為什麼呢？如來是如此的尊貴，如同獅子王、如同龍、如同火，我如今如此的污穢弱小，怎麼能辦到呢？』諸位比丘說：『阿難！你聽我的話，給』
【English Translation】 English version: 'Having attained the nature of all dharmas, being able to uphold all the twelve divisions of scriptures (Buddhist canonical texts) and widely explain their meanings, and also being able to uphold the twelve divisions of scriptures of countless Buddhas, why worry about not being able to uphold such a great Nirvana Sutra? What is the reason for asking where Kaundinya (one of the first five disciples of the Buddha) and Ananda (one of the ten principal disciples of the Buddha, known for his memory) are?' At that time, the World Honored One told Manjusri (one of the four great Bodhisattvas, symbolizing wisdom): 'Listen carefully, listen carefully, good man! After I attained Buddhahood, I stayed in Rajagriha for twenty years. At that time, I told the monks: 'Monks! Now, among this assembly, who can uphold the twelve divisions of the Tathagata's scriptures for me, provide for my daily needs, and also not lose their own benefits?' At that time, Kaundinya stood up in that assembly and said to me: 'I can uphold the twelve divisions of scriptures, provide for your daily needs, and not lose the benefits of my own actions.' I said: 'Kaundinya! You are already old and frail, you should need someone to help you, how can you still want to serve me?' At that time, Sariputra (one of the ten principal disciples of the Buddha, known for his wisdom) also said: 'I can uphold all the teachings of the Buddha, provide for your daily needs, and not lose the benefits of my own actions.' I said: 'Sariputra! You are already old and frail, you should need someone to help you, how can you still want to serve me?' Even five hundred Arhats (one of the highest attainments in Buddhism) all said the same, but the Buddha did not accept them. At that time, Maudgalyayana (one of the ten principal disciples of the Buddha, known for his supernatural powers) thought in the assembly: 'The Tathagata is now not accepting the service of five hundred monks, who does the Buddha intend to have do it?' After thinking this, he entered into meditation and saw that the Tathagata's intention was with Ananda, like the rising sun, its light shining on the west wall. After seeing this, he arose from meditation and told Kaundinya: 'Great Virtue! I see that the Tathagata intends to have Ananda serve him.' At that time, Kaundinya and five hundred Arhats went to Ananda and said: 'Ananda! You should now serve the Tathagata, please accept this matter.' Ananda said: 'Great Virtues! I am truly not capable of serving the Tathagata. Why? The Tathagata is so venerable, like a lion king, like a dragon, like fire, and I am now so impure and weak, how can I do it?' The monks said: 'Ananda! Listen to my words, give'
事如來，得大利益。』第二、第三亦復如是。阿難言：『諸大德！我亦不求大利益事，實不堪任奉給左右。』時目犍連復作是言：『阿難！汝今未知。』阿難言：『大德！唯愿說之。』目犍連言：『如來先日僧中求使，五百羅漢皆求為之，如來不聽。我即入定，見如來意欲令汝為，汝今云何反更不受？』阿難聞已，合掌長跪，作如是言：『諸大德！若有是事，如來世尊與我三愿，當順僧命，給事左右。』目犍連言：『何等三愿？』阿難言：『一者如來設以故衣賜我，聽我不受。二者如來設受檀越別請，聽我不往。三者聽我出入，無有時節。如是三事，佛若聽者，當順僧命，奉給如來。』時憍陳如五百比丘，還來我所作，如是言：『我等已勸阿難比丘，唯求三愿，若佛聽者，當順僧命。』文殊師利！我于爾時贊阿難言：『善哉，善哉！阿難比丘！具足智慧，預見譏嫌。何以故？當有人言汝為衣食奉給如來，是故先求不受故衣、不隨別請。憍陳如！阿難比丘具足智慧，入出有時，即不能得廣作利益四部之眾，是故求欲出入無時。憍陳如！我為阿難開是三事，隨其意願。』時目犍連還阿難所，語阿難言：『吾已為汝啟請三事，如來大慈皆已聽許。』阿難言：『大德！若佛聽者，請往給侍。』
「文殊師利！阿難事我二
【現代漢語翻譯】 現代漢語譯本 『侍奉如來，能得到大利益。』第二位、第三位也這樣說。阿難說：『諸位大德！我也不求什麼大利益，實在不能勝任侍奉左右。』這時目犍連又說：『阿難！你現在還不明白。』阿難說：『大德！請您說給我聽。』目犍連說：『如來先前在僧團中尋找侍者，五百羅漢都想擔任，如來沒有同意。我入定觀察，看到如來是想讓你來做，你現在為什麼反而不接受呢？』阿難聽后，合掌長跪，這樣說道：『諸位大德！如果真是這樣，如來世尊答應我三個願望，我就遵從僧團的命令，侍奉左右。』目犍連問：『哪三個願望？』阿難說：『第一，如來如果把舊衣服賜給我，允許我不接受。第二，如來如果接受施主的特別邀請，允許我不去。第三，允許我出入，沒有時間限制。如果佛陀答應這三件事，我就遵從僧團的命令，侍奉如來。』這時憍陳如（Ajñāta Kauṇḍinya）和五百比丘，回到我這裡，這樣說：『我們已經勸說阿難比丘了，他只求三個願望，如果佛陀答應，他就遵從僧團的命令。』文殊師利（Mañjuśrī）！我當時讚歎阿難說：『好啊，好啊！阿難比丘！你真是具足智慧，預先考慮到會被人譏嫌。為什麼呢？因為將來會有人說你爲了衣食才侍奉如來，所以你先求不受舊衣服、不隨特別邀請。憍陳如！阿難比丘具足智慧，如果出入有時間限制，就不能廣泛地利益四部大眾，所以他才要求出入沒有時間限制。憍陳如！我為阿難開許這三件事，隨他的意願。』這時目犍連回到阿難那裡，對阿難說：『我已經為你請求這三件事了，如來大慈大悲都已答應了。』阿難說：『大德！如果佛陀答應了，請允許我去侍奉。』 『文殊師利！阿難侍奉我二
【English Translation】 English version 'Serving the Tathagata brings great benefits.' The second and third also said the same. Ananda said, 'Venerable ones! I do not seek great benefits, and I am truly not capable of serving at his side.' Then Maudgalyayana said again, 'Ananda! You do not yet understand.' Ananda said, 'Venerable one! Please tell me.' Maudgalyayana said, 'The Tathagata previously sought a server in the Sangha, and five hundred Arhats all wanted to do it, but the Tathagata did not agree. I entered into Samadhi and saw that the Tathagata intended for you to do it. Why do you now refuse?' Upon hearing this, Ananda joined his palms and knelt, saying, 'Venerable ones! If this is so, and if the World Honored Tathagata grants me three wishes, then I will follow the Sangha's command and serve at his side.' Maudgalyayana asked, 'What are the three wishes?' Ananda said, 'First, if the Tathagata bestows old clothes upon me, allow me not to accept them. Second, if the Tathagata accepts a special invitation from a donor, allow me not to go. Third, allow me to come and go without any time restrictions. If the Buddha agrees to these three things, then I will follow the Sangha's command and serve the Tathagata.' At that time, Ajñāta Kauṇḍinya and the five hundred Bhikshus returned to me and said, 'We have already persuaded the Bhikshu Ananda. He only asks for three wishes, and if the Buddha agrees, he will follow the Sangha's command.' Mañjuśrī! At that time, I praised Ananda, saying, 'Excellent, excellent! Bhikshu Ananda! You are truly full of wisdom, foreseeing the criticism. Why is that? Because in the future, people will say that you serve the Tathagata for the sake of clothing and food, so you first asked not to accept old clothes and not to go to special invitations. Kauṇḍinya! Bhikshu Ananda is full of wisdom. If his coming and going were restricted by time, he would not be able to widely benefit the four assemblies, so he asked to come and go without time restrictions. Kauṇḍinya! I grant Ananda these three things, according to his wishes.' Then Maudgalyayana returned to Ananda and said to Ananda, 'I have already requested these three things for you, and the Tathagata, with great compassion, has agreed to them all.' Ananda said, 'Venerable one! If the Buddha has agreed, please allow me to go and serve.' 'Mañjuśrī! Ananda served me for two
十餘年，具足八種不可思議。何等為八？一者事我已來二十餘年初不隨我受別請食。二者事我已來初不受我陳故衣服。三者自事我來至我所時終不非時。四者自事我來，具足煩惱，隨我入出諸王剎利、豪貴大姓，見諸女人及天、龍女，不生欲心。五者自事我來，持我所說十二部經一經于耳曾不再問，如寫瓶水置之一瓶，唯除一問。善男子！琉璃太子殺諸釋氏，壞迦毗羅城，阿難爾時心懷愁惱，發聲大哭，來至我所，作如是言：『我與如來俱生此城同一釋種，云何如來光顏如常，我則憔悴？』我時答言：『阿難！我修空定，故不同汝。』過三年已，還來問我：『世尊！我往于彼迦毗羅城，曾聞如來修空三昧，是事虛實。』我言：『阿難！如是，如是，如汝所說。』六者自事我來，雖未獲得知他心智，常知如來所入諸定。七者自事我來，未得愿智，而能了知如是眾生到如來所，現在能得四沙門果、有後得者、有得人身、有得天身。八者自事我來，如來所有秘密之言悉能了知。善男子！阿難比丘具足如是八不思議，是故我稱阿難比丘為多聞藏。善男子！阿難比丘具足八法，能具足持十二部經。何等為八？一者信根堅固、二者其心質直、三者身無病苦、四者常勤精進、五者具足念心、六者心無憍慢、七者成就定慧、八者具足從
【現代漢語翻譯】 現代漢語譯本 十多年來，他具備了八種不可思議的特質。是哪八種呢？第一，自從他侍奉我以來，二十多年間，從不接受我以外的人的邀請而單獨去吃飯。第二，自從他侍奉我以來，從不接受我給他的舊衣服。第三，自從他侍奉我以來，到我這裡來的時候，從來不會在不適當的時間。第四，自從他侍奉我以來，雖然有煩惱，但他跟隨我出入各個國王、剎帝利（武士階層）、豪門貴族，見到各種女人以及天上的龍女，都不會生起慾望之心。第五，自從他侍奉我以來，他聽我所說的十二部經典，每一部都只聽一次就記住了，不再問第二遍，就像把瓶子里的水倒進另一個瓶子一樣，只有一次例外。善男子！琉璃太子殺害了釋迦族人，摧毀了迦毗羅城（釋迦族居住的城市），阿難當時心中憂愁煩惱，大聲哭泣，來到我這裡，這樣說道：『我和如來您都出生在這個城市，同屬釋迦族，為什麼如來您的臉色如常，而我卻如此憔悴？』我當時回答說：『阿難，我修習空定，所以和你不一樣。』過了三年，他又來問我：『世尊，我到迦毗羅城去，曾聽說如來您修習空三昧，這件事是真是假？』我說：『阿難，是的，是的，正如你所說。』第六，自從他侍奉我以來，雖然沒有獲得他心通（知道他人想法的能力），卻常常知道如來所入的各種禪定。第七，自從他侍奉我以來，雖然沒有獲得愿智（隨心所欲的能力），卻能知道哪些眾生來到如來這裡，現在能獲得四沙門果（佛教修行的四個階段），哪些眾生將來能獲得，哪些眾生能獲得人身，哪些眾生能獲得天身。第八，自從他侍奉我以來，如來所說的所有秘密之言，他都能知道。善男子！阿難比丘具備這八種不可思議的特質，所以，我稱阿難比丘為多聞藏。善男子！阿難比丘具備八種特質，能夠完整地記住十二部經典。是哪八種呢？第一，信根堅固；第二，他的心正直；第三，身體沒有病痛；第四，常常勤奮精進；第五，具備念心；第六，心中沒有驕慢；第七，成就定慧；第八，具備從
【English Translation】 English version For more than ten years, he has possessed eight incredible qualities. What are the eight? First, since he began serving me, for over twenty years, he has never accepted an invitation to eat alone from anyone other than me. Second, since he began serving me, he has never accepted old clothes that I have given him. Third, since he began serving me, he never comes to me at an inappropriate time. Fourth, since he began serving me, although he has afflictions, he follows me in and out of the palaces of kings, Kshatriyas (warrior class), and wealthy nobles, and when he sees various women and celestial dragon maidens, he does not give rise to desire. Fifth, since he began serving me, he has heard each of the twelve divisions of scriptures that I have spoken only once and remembered them, never asking a second time, just like pouring water from one bottle into another, with only one exception. Good man! When Prince Virudhaka killed the Shakya clan and destroyed Kapilavastu (the city where the Shakya clan lived), Ananda was then filled with sorrow and grief, crying loudly, and came to me, saying: 『Both you and I, Tathagata, were born in this city and belong to the Shakya clan. Why is your countenance as usual, while I am so distressed?』 I then replied: 『Ananda, I cultivate the samadhi of emptiness, so I am different from you.』 After three years, he came again and asked me: 『World Honored One, I went to Kapilavastu and heard that you, Tathagata, cultivate the samadhi of emptiness. Is this true or false?』 I said: 『Ananda, yes, yes, it is as you say.』 Sixth, since he began serving me, although he has not attained the knowledge of others' minds (telepathy), he often knows the various samadhis that the Tathagata enters. Seventh, since he began serving me, although he has not attained the knowledge of wishes (the ability to fulfill desires), he can know which beings come to the Tathagata and can attain the four fruits of a Shramana (four stages of Buddhist practice) in the present, which beings will attain them in the future, which beings will attain human bodies, and which beings will attain heavenly bodies. Eighth, since he began serving me, he knows all the secret words that the Tathagata has spoken. Good man! The Bhikshu Ananda possesses these eight incredible qualities, therefore, I call the Bhikshu Ananda the treasury of much learning. Good man! The Bhikshu Ananda possesses eight qualities that enable him to completely remember the twelve divisions of scriptures. What are the eight? First, his root of faith is firm; second, his mind is upright; third, his body is free from illness; fourth, he is always diligent and energetic; fifth, he possesses mindfulness; sixth, his mind is free from arrogance; seventh, he has achieved samadhi and wisdom; eighth, he possesses the ability to
聞生智。文殊師利！毗婆尸佛侍者弟子名阿叔迦，亦復具足如是八法。尸棄如來侍者弟子名差摩迦羅，毗舍浮佛侍者弟子名優波扇陀迦羅，鳩村馱佛侍者弟子名曰跋提，迦那含牟尼佛侍者弟子名曰蘇坻，迦葉佛侍者弟子名葉婆蜜多，皆亦具足如是八法。我今阿難亦復如是具足八法，是故我稱阿難比丘為多聞藏。善男子！如汝所說，此大眾中雖有無量無邊菩薩，是諸菩薩皆有重任，所謂大慈大悲。如是慈悲之因緣故，各各匆務調伏眷屬莊嚴自身。以是因緣，我涅槃后不能宣通十二部經。若有菩薩或時能說，人不信受。文殊師利！阿難比丘是吾之弟，給事我來二十餘年，所可聞法具足受持，喻如寫水置之一器，是故我今顧問，阿難為何所在？欲令受持是涅槃經。善男子！我涅槃后阿難比丘所未聞者，弘廣菩薩當能流佈，阿難所聞自能宣通。文殊師利！阿難比丘今在他處，去此會外十二由延，而為六萬四千億魔之所惱亂，汝可往彼發大聲言：『一切諸魔，諦聽，諦聽。如來今說大陀羅尼，一切天、龍、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人與非人，山神、樹神、河神、海神、舍宅等神，聞是持名，無不恭敬受持之者。是陀羅尼十恒河沙諸佛世尊所共宣說，能轉女身，自識宿命。若受五事：一者梵行、二者斷肉、三
【現代漢語翻譯】 現代漢語譯本 聞法能生智慧。文殊師利！毗婆尸佛（Vipasyin Buddha）的侍者弟子名叫阿叔迦（Asoka），也同樣具足這八種功德。尸棄如來（Sikhin Buddha）的侍者弟子名叫差摩迦羅（Ksemankara），毗舍浮佛（Visvabhu Buddha）的侍者弟子名叫優波扇陀迦羅（Upasantakara），拘留孫佛（Krakucchanda Buddha）的侍者弟子名叫跋提（Bhadra），迦那含牟尼佛（Kanakamuni Buddha）的侍者弟子名叫蘇坻（Suchi），迦葉佛（Kasyapa Buddha）的侍者弟子名叫葉婆蜜多（Yavamitra），他們也都具足這八種功德。我現在的侍者阿難（Ananda）也同樣具足這八種功德，因此我稱阿難比丘為多聞藏。善男子！正如你所說，這大眾之中雖然有無量無邊的菩薩，但這些菩薩都有重要的責任，那就是大慈大悲。因為這種慈悲的因緣，他們各自忙於調伏自己的眷屬，莊嚴自身。因為這個原因，我涅槃之後，他們不能宣講十二部經。如果有菩薩偶爾能說，人們也不會相信接受。文殊師利！阿難比丘是我的弟弟，侍奉我二十多年，所聽聞的佛法都完全接受並保持，就像把水倒入容器一樣，因此我現在詢問，阿難在哪裡？想讓他受持這部《涅槃經》。善男子！我涅槃之後，阿難比丘沒有聽聞的佛法，將由弘廣菩薩來流佈，阿難所聽聞的佛法，他自己就能宣講。文殊師利！阿難比丘現在在其他地方，距離這裡十二由延（yojana），正被六萬四千億魔所惱亂，你可以去那裡大聲說：『一切諸魔，仔細聽，仔細聽。如來現在要說大陀羅尼（dharani），一切天、龍、乾闥婆（gandharva）、阿修羅（asura）、迦樓羅（garuda）、緊那羅（kinnara）、摩睺羅伽（mahoraga）、人與非人，山神、樹神、河神、海神、房屋等神，聽到這個持名，沒有不恭敬接受的。這個陀羅尼是十恒河沙諸佛世尊共同宣說的，能轉變女身，能自己知道宿命。如果接受五件事：一、梵行，二、斷肉，三
【English Translation】 English version Hearing leads to wisdom. Manjusri! The attendant disciple of Vipasyin Buddha was named Asoka, and he also possessed these eight qualities. The attendant disciple of Sikhin Tathagata was named Ksemankara, the attendant disciple of Visvabhu Buddha was named Upasantakara, the attendant disciple of Krakucchanda Buddha was named Bhadra, the attendant disciple of Kanakamuni Buddha was named Suchi, and the attendant disciple of Kasyapa Buddha was named Yavamitra, and they all possessed these eight qualities. My current attendant, Ananda, also possesses these eight qualities, therefore I call the Bhikkhu Ananda the treasury of much learning. Good man! As you have said, although there are countless Bodhisattvas in this assembly, these Bodhisattvas all have important responsibilities, namely great compassion and great mercy. Because of this cause of compassion and mercy, they are each busy subduing their own retinues and adorning themselves. For this reason, after my Nirvana, they will not be able to propagate the twelve divisions of scriptures. If a Bodhisattva is able to speak them occasionally, people will not believe or accept them. Manjusri! The Bhikkhu Ananda is my brother, and has served me for more than twenty years. He has fully received and retained all the Dharma he has heard, like pouring water into a vessel. Therefore, I now ask, where is Ananda? I wish him to receive and uphold this Nirvana Sutra. Good man! After my Nirvana, the Dharma that Bhikkhu Ananda has not heard will be propagated by the Bodhisattvas of great scope, and the Dharma that Ananda has heard, he will be able to propagate himself. Manjusri! The Bhikkhu Ananda is now in another place, twelve yojanas away from this assembly, and is being troubled by sixty-four trillion demons. You can go there and say loudly: 『All demons, listen carefully, listen carefully. The Tathagata is now going to speak the great dharani. All devas, dragons, gandharvas, asuras, garudas, kinnaras, mahoragas, humans and non-humans, mountain gods, tree gods, river gods, sea gods, house gods, etc., upon hearing this name, will all respectfully receive and uphold it. This dharani is jointly proclaimed by the Buddhas and World Honored Ones of ten Ganges sands, and it can transform a woman's body and enable one to know one's past lives. If one accepts five things: first, celibacy; second, abstaining from meat; third
者斷酒、四者斷辛、五者樂在寂靜，受五事已，至心信受、讀誦書寫是陀羅尼，當知是人即得超越七十七億弊惡之身。』」爾時世尊，即便說之：
◎「阿摩[(匕/示)(入/米)] 毗摩[(匕/示)(入/米)] 涅磨[(匕/示)(入/米)]瞢伽[(匕/示)(入/米)]醯摩羅若竭鞞 三曼多跋提[(匕/示)(入/米)] 娑婆羅他娑檀尼 婆羅磨他娑檀尼 磨那斯阿步提 毗羅氏 庵摩賴低 婆嵐彌 婆嵐摩莎[(匕/示)(入/米)] 富啰泥富啰那摩奴賴綈」
爾時文殊師利從佛受是陀羅尼已，至阿難所，在魔眾中作如是言：「諸魔眷屬諦聽，我說所從佛受陀羅尼咒。」魔王聞是陀羅尼已，悉發阿耨多羅三藐三菩提心，舍于魔業，即放阿難。
文殊師利與阿難俱來至佛所，阿難見佛，至心禮敬，卻住一面，佛告阿難：「是娑羅林外，有一梵志名須跋陀，其年極老，已百二十。雖得五通，未舍憍慢，獲得非想非非想定，生一切智起涅槃想。汝可往彼，語須跋言：『如來出世如優曇花，於今中夜當般涅槃，若有所作可及時作，莫於後日而生悔心。』阿難！汝之所說，彼定信受。何以故？汝曾往昔五百世中，作須跋陀子，其人愛心習猶未盡，以是因緣信受汝語。」
【現代漢語翻譯】 『一者斷殺，二者斷盜，三者斷酒，四者斷辛，五者樂在寂靜，受持這五件事後，至誠地信受、讀誦、書寫這個陀羅尼，應當知道這個人就能超越七十七億惡劣之身。』當時世尊，就說了這個陀羅尼： 『阿摩（無垢） 毗摩（離垢） 涅磨（寂靜） 瞢伽（吉祥） 醯摩羅若竭鞞（金剛） 三曼多跋提（普賢） 娑婆羅他娑檀尼（一切義成就） 婆羅磨他娑檀尼（最上義成就） 磨那斯阿步提（意解脫） 毗羅氏（清凈） 庵摩賴低（甘露） 婆嵐彌（圓滿） 婆嵐摩莎（圓滿） 富啰泥富啰那摩奴賴綈（圓滿成就）』 當時文殊師利從佛那裡接受了這個陀羅尼后，來到阿難所在的地方，在魔眾中這樣說：『各位魔的眷屬仔細聽，我說我從佛那裡接受的陀羅尼咒。』魔王聽到這個陀羅尼后，都發起了阿耨多羅三藐三菩提心（無上正等正覺之心），捨棄了魔的行業，立即釋放了阿難。 文殊師利和阿難一起回到佛所在的地方，阿難見到佛，至誠地禮敬，退到一邊站立，佛告訴阿難：『這娑羅林外，有一位婆羅門名叫須跋陀（賢善），他年紀非常老了，已經一百二十歲。雖然得到了五神通，但還沒有捨棄驕慢，獲得了非想非非想定（既非有想也非無想的禪定），生起了認為自己是一切智者並要入涅槃的想法。你可以去那裡，告訴須跋陀說：『如來出世就像優曇花一樣稀有，今天半夜將要般涅槃，如果有什麼要做的事情可以及時去做，不要在以後產生後悔的心。』阿難！你所說的話，他一定會相信接受。為什麼呢？你曾經在過去五百世中，做過須跋陀的兒子，那個人對你的愛心習氣還沒有完全消失，因為這個因緣他會相信接受你的話。』
【English Translation】 'First, abstain from killing; second, abstain from stealing; third, abstain from alcohol; fourth, abstain from pungent spices; fifth, delight in solitude. Having received these five precepts, with utmost sincerity believe, recite, and write this Dharani, know that this person will transcend seventy-seven billion evil bodies.' At that time, the World Honored One then spoke this Dharani: 'Ama (Immaculate) Vima (Free from Defilement) Nema (Tranquil) Mangala (Auspicious) Hemarajagadhi (Vajra) Samantabhadra (Universal Worthy) Sarvarthasadhani (Accomplisher of All Meanings) Paramarthasadhani (Accomplisher of Supreme Meaning) Manasyabuddhi (Mind Liberation) Viraja (Pure) Amrita (Nectar) Bharami (Perfect) Bharamasaha (Perfect) Puranipuranamanorati (Perfect Accomplishment)' At that time, Manjushri, having received this Dharani from the Buddha, went to where Ananda was, and among the demon assembly, spoke thus: 'All you demon retinues, listen carefully, I will speak the Dharani mantra I received from the Buddha.' Upon hearing this Dharani, the demon kings all generated the Bodhicitta (the mind of enlightenment) of Anuttara-samyak-sambodhi, abandoned their demonic practices, and immediately released Ananda. Manjushri and Ananda together came to where the Buddha was. Ananda, seeing the Buddha, respectfully bowed with utmost sincerity, and stood aside. The Buddha told Ananda: 'Outside this Sala grove, there is a Brahmin named Subhadra (Virtuous Good), who is very old, already one hundred and twenty years old. Although he has attained the five supernormal powers, he has not yet abandoned his arrogance, and has attained the state of neither perception nor non-perception, giving rise to the thought that he is all-knowing and wants to enter Nirvana. You can go there and tell Subhadra: 'The Tathagata's appearance in the world is as rare as the Udumbara flower, and tonight at midnight he will enter Parinirvana. If there is anything to be done, do it in time, lest you have regrets later.' Ananda! What you say, he will surely believe and accept. Why? Because in the past five hundred lives, you were Subhadra's son, and that person's habit of love for you has not completely disappeared, and because of this cause, he will believe and accept your words.'
爾時阿難受佛敕已，往須跋所，作如是言：「仁者！當知如來出世如優曇花，於今中夜當般涅槃，欲有所作可及時作，莫於後日生悔心也。」須跋言：「善哉，阿難！我今當往至如來所。」
爾時阿難與須跋陀還至佛所，時須跋陀到已問訊，作如是言：「瞿曇！我今欲問，隨我意答。」
佛言：「須跋！今正是時，隨汝所問，我當方便隨汝意答。」
「瞿曇！有諸沙門婆羅門等作如是言：『一切眾生受苦樂報，皆隨往日本業因緣，是故若有持戒精進、受身心苦，能壞本業，本業既盡，眾苦盡滅，眾苦盡滅即得涅槃。』是義云何？」
佛言：「善男子！若有沙門、婆羅門等作是說者，我為憐愍，常當往來如是人所，既至彼已，我當問之：『仁者！實作如是說不？』彼若見答：『我如是說。』『何以故？』『瞿曇！我見眾生習行諸惡，多饒財寶，身得自在；又見修善，貧窮多乏，不得自在；又見有人多役力用求不能得；又見不求自然得之；又見有人慈心不殺反更中夭；又見喜殺終保年壽；又見有人凈修梵行精勤持戒，有得解脫、有不得者；是故我說一切眾生受苦樂報，皆由往日本業因緣。』須跋！我復當問：『仁者！實見過去業不？若有是業，為多少耶？現在苦行能破多少耶？能知是業已盡
【現代漢語翻譯】 現代漢語譯本：當時，阿難接受了佛的命令后，前往須跋（Subhadra）那裡，這樣說道：『仁者！應當知道如來（Tathagata）出世如同優曇花（udumbara），今晚午夜將要般涅槃（parinirvana），想要做什麼可以及時去做，不要在以後產生後悔之心。』須跋說：『好啊，阿難！我現在就前往如來那裡。』 當時，阿難和須跋陀（Subhadra）一同回到佛陀那裡，須跋陀到達後向佛問訊，這樣說道：『瞿曇（Gautama）！我現在想要提問，請您隨我的意思回答。』 佛說：『須跋！現在正是時候，隨你所問，我將方便地隨你的意思回答。』 『瞿曇！有一些沙門（sramana）婆羅門（brahmana）等人這樣說：『一切眾生所受的苦樂報應，都是隨著過去世的業力因緣而來的，因此如果有人持戒精進、承受身心痛苦，就能摧毀過去的業力，過去的業力一旦消盡，所有的痛苦也就消滅，所有的痛苦消滅就能夠得到涅槃。』這個道理是怎樣的呢？』 佛說：『善男子！如果有沙門、婆羅門等人這樣說，我爲了憐憫他們，常常會前往這些人的地方，到達那裡后，我會問他們：『仁者！你真的這樣說嗎？』如果他們回答說：『我就是這樣說的。』『為什麼呢？』『瞿曇！我看到眾生習行各種惡事，卻擁有很多財富，身體自由自在；又看到修行善事的人，卻貧窮困乏，不得自在；又看到有人費盡力氣去追求卻得不到；又看到有人不求卻自然得到；又看到有人慈心不殺反而中途夭折；又看到喜歡殺生的人反而能夠長壽；又看到有人清凈修行梵行，精勤持戒，有的能夠解脫，有的卻不能解脫；因此我說一切眾生所受的苦樂報應，都是由過去世的業力因緣造成的。』須跋！我還會問：『仁者！你真的看到過去世的業力了嗎？如果有這種業力，有多少呢？現在所受的苦行能夠消除多少呢？能夠知道這種業力已經消盡嗎？』
【English Translation】 English version: At that time, Ananda, having received the Buddha's command, went to Subhadra and said, 'O worthy one! Know that the Tathagata's (如來) appearance in the world is like the udumbara (優曇花) flower, and tonight at midnight he will enter parinirvana (般涅槃). If there is anything you wish to do, do it in time, lest you have regrets later.' Subhadra said, 'Excellent, Ananda! I shall now go to the Tathagata.' Then Ananda and Subhadra returned together to where the Buddha was. When Subhadra arrived, he paid his respects and said, 'Gautama (瞿曇)! I now wish to ask a question; please answer according to my intention.' The Buddha said, 'Subhadra! Now is the right time. Ask whatever you wish, and I will answer according to your intention.' 'Gautama! There are some sramanas (沙門) and brahmanas (婆羅門) who say, 'All beings experience suffering and happiness as a result of their past karmic causes and conditions. Therefore, if one observes precepts diligently and endures physical and mental suffering, one can destroy past karma. Once past karma is exhausted, all suffering will cease, and with the cessation of all suffering, one will attain nirvana.' What is the meaning of this?' The Buddha said, 'Good man! If there are sramanas or brahmanas who say this, out of compassion, I would often go to such people. Having arrived, I would ask them, 'Worthy one! Do you truly say this?' If they answer, 'I do say this,' I would ask, 'Why?' They would say, 'Gautama! I see beings who practice evil deeds, yet they have much wealth and are free; and I see those who practice good deeds, yet they are poor and lack freedom. I see some who strive with great effort but cannot obtain what they seek; and I see others who obtain things naturally without seeking them. I see some who are compassionate and do not kill, yet they die young; and I see those who enjoy killing, yet they live long lives. I see some who practice pure conduct and diligently observe precepts, some attain liberation, and some do not. Therefore, I say that all beings experience suffering and happiness due to past karmic causes and conditions.' Subhadra! I would further ask, 'Worthy one! Have you truly seen past karma? If there is such karma, how much is there? How much can present ascetic practices destroy? Can one know when this karma is exhausted?'
、不盡耶？是業既盡，一切盡耶？』彼若見答：『我實不知。』我便當為彼人引喻：『譬如有人身被毒箭，其家眷屬為請醫師令拔是箭，既拔箭已身得安隱。其後十年是人猶憶，了了分明，是醫為我拔出毒箭，以藥涂拊，令我得差，安隱受樂。仁既不知過去本業，云何能知現在苦行定能破壞過去業耶？』彼若復言：『瞿曇！汝今亦有過去本業，何故獨責我過去業？瞿曇經中亦作是說，若見有人豪貴自在，當知是人先世好施，如是不名過去業耶？』我復答言：『仁者！如是知者，名為比知，不名真知。我佛法中，或有從因知果、或有從果知因。我佛法中有過去業、有現在業。汝則不爾，唯有過去業，無現在業。汝法不從方便斷業，我法不爾，從方便斷。汝業盡已，則得苦盡，我即不爾，煩惱盡已，業苦則盡，是故我今責汝過去業。』彼人若言：『瞿曇！我實不知，從師受之，師作是說，我實無咎。』我言：『仁者！汝師是誰？』彼若見答：『是富蘭那。』我復言曰：『汝昔何不一一咨啟，大師實知過去業不？汝師若言我不知者，汝復云何受是師語？若言我知，復應問言，下苦因緣受中、上、苦不？中苦因緣受下、上苦不？上苦因緣受中、下、苦不？若言不者，復應問言，師云何說苦樂之報，唯過去業，非現在耶？復應問
【現代漢語翻譯】 現代漢語譯本：『難道不是這樣嗎？如果業已經盡了，一切就都結束了嗎？』如果他回答說：『我確實不知道。』我就會為他打個比方：『譬如有人身上中了毒箭，他的家人請來醫生為他拔箭，箭拔出來后，身體就安穩了。十年之後，這個人仍然清楚地記得，是醫生為我拔出了毒箭，用藥敷治，使我痊癒，安穩快樂。你既然不知道過去的根本業因，又怎麼能知道現在的苦行一定能破壞過去的業呢？』如果他反駁說：『瞿曇！你現在也有過去的根本業因，為什麼單單責備我的過去業？瞿曇的經典中也這樣說，如果看到有人富貴自在，應當知道這個人前世樂善好施，這難道不也是過去的業嗎？』我回答說：『仁者！像這樣知道的，叫做比量知，不叫真知。我的佛法中，有的從因知道果，有的從果知道因。我的佛法中有過去業，也有現在業。你則不是這樣，只有過去業，沒有現在業。你的法不從方便斷業，我的法不是這樣，是從方便斷業。你的業盡了，就得到苦的結束，我不是這樣，煩惱盡了，業和苦就都結束了，所以我現在責備你的過去業。』如果那人說：『瞿曇！我確實不知道，是從老師那裡聽來的，老師是這樣說的，我確實沒有過錯。』我會說：『仁者！你的老師是誰？』如果他回答說：『是富蘭那（Purana，六師外道之一）。』我還會說：『你以前為什麼不一一請教，你的大師真的知道過去業嗎？如果你的老師說他不知道，你又怎麼能接受他的說法？如果他說他知道，就應該再問，下等苦的因緣會承受中等、上等的苦嗎？中等苦的因緣會承受下等、上等的苦嗎？上等苦的因緣會承受中等、下等的苦嗎？如果他說不會，就應該再問，老師為什麼說苦樂的報應，只有過去的業，而不是現在的業呢？』還應該問 現代漢語譯本：『如果業盡了，一切都盡了嗎？』如果他回答：『我真的不知道。』我就會給他打個比方：『就像一個人被毒箭射中，他的家人請醫生來拔箭，箭拔出來后，身體就安穩了。十年後，這個人仍然清楚地記得，是醫生為我拔出了毒箭，用藥敷治，使我痊癒，安穩快樂。你既然不知道過去的根本業，又怎麼能知道現在的苦行一定能破壞過去的業呢？』如果他反駁說：『瞿曇！你現在也有過去的根本業，為什麼只責備我的過去業？瞿曇的經典中也說，如果看到有人富貴自在，應當知道這個人前世樂善好施，這難道不也是過去的業嗎？』我回答說：『仁者！像這樣知道的，叫做比量知，不叫真知。我的佛法中，有的從因知道果，有的從果知道因。我的佛法中有過去業，也有現在業。你則不是這樣，只有過去業，沒有現在業。你的法不從方便斷業，我的法不是這樣，是從方便斷業。你的業盡了，就得到苦的結束，我不是這樣，煩惱盡了，業和苦就都結束了，所以我現在責備你的過去業。』如果那人說：『瞿曇！我真的不知道，是從老師那裡聽來的，老師是這樣說的，我確實沒有過錯。』我會說：『仁者！你的老師是誰？』如果他回答說：『是富蘭那（Purana，六師外道之一）。』我還會說：『你以前為什麼不一一請教，你的大師真的知道過去業嗎？如果你的老師說他不知道，你又怎麼能接受他的說法？如果他說他知道，就應該再問，下等苦的因緣會承受中等、上等的苦嗎？中等苦的因緣會承受下等、上等的苦嗎？上等苦的因緣會承受中等、下等的苦嗎？如果他說不會，就應該再問，老師為什麼說苦樂的報應，只有過去的業，而不是現在的業呢？』還應該問
【English Translation】 English version: 'Is it not so? If karma is exhausted, is everything exhausted?' If he answers, 'I truly do not know,' I would then give him an analogy: 'It is like a person who has been struck by a poisoned arrow. His family members call a physician to remove the arrow. Once the arrow is removed, his body is at peace. Ten years later, this person still clearly remembers that the physician removed the poisoned arrow for me, applied medicine, and made me well, allowing me to be at peace and enjoy happiness. Since you do not know the root karma of the past, how can you know that present ascetic practices can definitely destroy past karma?' If he retorts, 'Gautama! You also have root karma from the past, why do you only blame my past karma? It is also said in Gautama's scriptures that if you see someone who is wealthy and free, you should know that this person was generous in their past life. Is this not also past karma?' I would answer, 'Good sir! Such knowledge is called comparative knowledge, not true knowledge. In my Buddha-dharma, some know the result from the cause, and some know the cause from the result. In my Buddha-dharma, there is past karma and present karma. You are not like this; you only have past karma, and no present karma. Your dharma does not sever karma through skillful means, but my dharma does. When your karma is exhausted, you attain the end of suffering. I am not like this; when afflictions are exhausted, karma and suffering are exhausted. Therefore, I now blame your past karma.' If that person says, 'Gautama! I truly do not know, I received it from my teacher, and my teacher said this, I am truly without fault,' I would say, 'Good sir! Who is your teacher?' If he answers, 'It is Purana (one of the six heretical teachers),' I would further say, 'Why did you not inquire one by one before, does your master truly know past karma? If your teacher says he does not know, how can you accept his words? If he says he knows, you should ask again, will the causes of lower suffering lead to experiencing medium or higher suffering? Will the causes of medium suffering lead to experiencing lower or higher suffering? Will the causes of higher suffering lead to experiencing medium or lower suffering? If he says no, you should ask again, why does the teacher say that the retribution of suffering and happiness is only from past karma, and not present karma?' You should also ask English version: 'Is it not so? If karma is exhausted, is everything exhausted?' If he answers, 'I truly do not know,' I would then give him an analogy: 'It is like a person who has been struck by a poisoned arrow. His family members call a physician to remove the arrow. Once the arrow is removed, his body is at peace. Ten years later, this person still clearly remembers that the physician removed the poisoned arrow for me, applied medicine, and made me well, allowing me to be at peace and enjoy happiness. Since you do not know the root karma of the past, how can you know that present ascetic practices can definitely destroy past karma?' If he retorts, 'Gautama! You also have root karma from the past, why do you only blame my past karma? It is also said in Gautama's scriptures that if you see someone who is wealthy and free, you should know that this person was generous in their past life. Is this not also past karma?' I would answer, 'Good sir! Such knowledge is called comparative knowledge, not true knowledge. In my Buddha-dharma, some know the result from the cause, and some know the cause from the result. In my Buddha-dharma, there is past karma and present karma. You are not like this; you only have past karma, and no present karma. Your dharma does not sever karma through skillful means, but my dharma does. When your karma is exhausted, you attain the end of suffering. I am not like this; when afflictions are exhausted, karma and suffering are exhausted. Therefore, I now blame your past karma.' If that person says, 'Gautama! I truly do not know, I received it from my teacher, and my teacher said this, I am truly without fault,' I would say, 'Good sir! Who is your teacher?' If he answers, 'It is Purana (one of the six heretical teachers),' I would further say, 'Why did you not inquire one by one before, does your master truly know past karma? If your teacher says he does not know, how can you accept his words? If he says he knows, you should ask again, will the causes of lower suffering lead to experiencing medium or higher suffering? Will the causes of medium suffering lead to experiencing lower or higher suffering? Will the causes of higher suffering lead to experiencing medium or lower suffering? If he says no, you should ask again, why does the teacher say that the retribution of suffering and happiness is only from past karma, and not present karma?' You should also ask
言，是現在苦，過去有不？若過去有，過去之業悉已都盡，若都盡者，云何復受今日之身？若過去無，唯現在有，云何復言眾生苦樂皆過去業？仁者！若知現在苦行能壞過去業，現在苦行復以何破？如其不破，苦即是常；苦若是常，云何說言得苦解脫？若更有行壞苦行者，過去已盡，云何有苦？仁者！如是苦行，能令樂業受苦果不？復令苦業受樂果不？能令無苦無樂業作不受果不？能令現報作生報不？能令生報作現報不？令是二報作無報不？能令定報作無報不？能令無報作定報不？』彼若復言：『瞿曇！不能。』我復當言：『仁者！如其不能，何因緣故受是苦行？仁者！當知定有過去業，現在因緣，是故我言因煩惱生業，因業受報。仁者！當知一切眾生有過去業，有現在因。眾生雖有過去壽業，要賴現在飲食因緣。仁者！若說眾生受苦受樂，定由過去本業因緣，是事不然。何以故？仁者！譬如有人為王除怨，以是因緣多得財寶，因是財寶受現在樂。如是之人現作樂因，現受樂報。譬如有人殺王愛子，以是因緣喪失身命，如是之人現作苦因現受苦報。仁者！一切眾生現在因於四大、時節、土地、人民，受苦受樂，是故我說一切眾生不必盡因過去本業受苦樂也。仁者！若以斷業因緣力故得解脫者，一切聖人不得解脫。何以
【現代漢語翻譯】 現代漢語譯本： 『說現在所受的苦，過去存在嗎？如果過去存在，那麼過去的業力應該都已經耗盡了，如果都耗盡了，為何還會再次承受今天的身體？如果過去不存在，只有現在存在，為何又說眾生的苦樂都是過去業力造成的？仁者！如果知道現在的苦行能夠摧毀過去的業力，那麼現在的苦行又用什麼來摧毀呢？如果不能摧毀，那麼苦就成了永恒的；如果苦是永恒的，又怎麼能說可以從苦中解脫呢？如果還有其他行為可以摧毀苦行，那麼過去的業力已經耗盡，又怎麼會有苦呢？仁者！像這樣的苦行，能讓樂業承受苦果嗎？能讓苦業承受樂果嗎？能讓無苦無樂的業力不承受果報嗎？能讓現世報變成來世報嗎？能讓來世報變成現世報嗎？能讓這兩種報應變成無報應嗎？能讓註定的報應變成無報應嗎？能讓無報應變成註定的報應嗎？』 如果他們回答說：『瞿曇（Gautama，佛陀的姓氏）！不能。』我就會反問：『仁者！如果不能，那又為何要進行這樣的苦行呢？仁者！應當知道必定有過去的業力，以及現在的因緣，所以我說因煩惱而產生業力，因業力而承受果報。仁者！應當知道一切眾生都有過去的業力，也有現在的因緣。眾生雖然有過去壽命的業力，也要依賴現在的飲食因緣。仁者！如果說眾生所受的苦樂，完全是由過去本業的因緣造成的，這是不對的。為什麼呢？仁者！譬如有人為國王除掉仇敵，因此得到許多財寶，因為這些財寶而享受現在的快樂。這樣的人現在造作快樂的因，現在就承受快樂的果報。譬如有人殺害了國王心愛的兒子，因此喪失了性命，這樣的人現在造作痛苦的因，現在就承受痛苦的果報。仁者！一切眾生現在因為四大（地、水、火、風）、時節、土地、人民等因素，而承受苦樂，所以我說一切眾生不必完全因為過去本業而承受苦樂。仁者！如果因為斷除業力的因緣而得到解脫，那麼一切聖人都無法得到解脫。為什麼呢？』
【English Translation】 English version: 'Is the present suffering, did it exist in the past? If it existed in the past, then all past karma should have been exhausted. If it is exhausted, how can one receive the present body again? If it did not exist in the past, and only exists in the present, how can it be said that the suffering and happiness of beings are all due to past karma? O noble one! If you know that present ascetic practices can destroy past karma, then what will destroy the present ascetic practices? If they cannot be destroyed, then suffering is permanent; if suffering is permanent, how can it be said that one can attain liberation from suffering? If there are other practices that can destroy ascetic practices, then the past karma is already exhausted, how can there be suffering? O noble one! Can such ascetic practices cause pleasurable karma to bear painful results? Can they cause painful karma to bear pleasurable results? Can they cause karma that is neither painful nor pleasurable to bear no results? Can they cause present retribution to become future retribution? Can they cause future retribution to become present retribution? Can they cause these two retributions to become no retribution? Can they cause fixed retribution to become no retribution? Can they cause no retribution to become fixed retribution?' If they were to answer: 'Gautama (Buddha's family name)! It cannot.' I would then ask: 'O noble one! If it cannot, then why engage in such ascetic practices? O noble one! You should know that there must be past karma, and present conditions, therefore I say that karma arises from afflictions, and one receives retribution because of karma. O noble one! You should know that all beings have past karma, and present conditions. Although beings have past karma of lifespan, they also rely on present conditions of food and drink. O noble one! If it is said that the suffering and happiness that beings experience are entirely due to the conditions of past karma, this is not correct. Why is that? O noble one! For example, if someone eliminates an enemy for the king, they receive much wealth because of this, and because of this wealth they enjoy present happiness. Such a person creates the cause of happiness in the present, and receives the result of happiness in the present. For example, if someone kills the king's beloved son, they lose their life because of this, such a person creates the cause of suffering in the present, and receives the result of suffering in the present. O noble one! All beings experience suffering and happiness in the present due to the four great elements (earth, water, fire, wind), seasons, land, and people, therefore I say that all beings do not necessarily experience suffering and happiness entirely because of past karma. O noble one! If one attains liberation because of the cause of severing karma, then all sages would not be able to attain liberation. Why is that?'
故？一切眾生過去本業無始終故，是故我說修聖道時，是道能遮無始終業。仁者！若受苦行便得道者，一切畜生悉應得道。是故先當調伏其心，不調伏身，以是因緣，我經中說，斫伐此林，莫斫伐樹。何以故？從林生怖，不從樹生。欲調伏身，先當調心。心喻于林，身喻于樹。』」
須跋陀言：「世尊！我已先調伏心。」
佛言：「善男子！汝今云何能先調心？」
須跋陀言：「世尊！我先思惟，欲是無常、無樂、無凈。觀色即是常樂清凈。作是觀已，欲界結斷，獲得色處，是故名為先調伏心。次復觀色，色是無常，如癰、如瘡、如毒、如箭，見無色常、清凈、寂靜。如是觀已，色界結盡，得無色處，是故名為先調伏心。次復觀想，即是無常、癰瘡、毒箭。如是觀已，獲得非想非非想處。是非想非非想處，即一切智、寂靜、清凈，無有墮墜，常恒不變，是故我能調伏其心。」
佛言：「善男子！汝云何能調伏心耶？汝今所得非想非非想定，猶名為想。涅槃無想，汝云何言獲得涅槃？善男子！汝已先能呵責粗想，今者云何愛著細想，不知呵責？如是非想非非想處，故名為想，如癰、如瘡、如毒、如箭。善男子！汝師郁頭藍弗利根聰明，尚不能斷如是非想非非想處，受于惡身，況其餘者？」
【現代漢語翻譯】 現代漢語譯本：為什麼呢？因為一切眾生過去所造的業沒有開始也沒有結束，所以我說在修習聖道的時候，這個道能夠遮止沒有開始也沒有結束的業。仁者！如果受苦行就能得道的話，那麼一切畜生都應該得道了。所以應當先調伏自己的心，而不是調伏身體。因為這個原因，我在經中說，要砍伐的是森林，而不是樹木。為什麼呢？因為恐懼是從森林產生的，而不是從樹木產生的。想要調伏身體，應當先調伏心。心比喻為森林，身體比喻為樹木。 須跋陀（Subhadra）說：『世尊！我已經先調伏了我的心。』 佛說：『善男子！你現在是如何能夠先調伏心的呢？』 須跋陀說：『世尊！我先思維，慾望是無常的、沒有快樂的、不乾淨的。觀察色（rupa，物質現象）就是常、樂、清凈的。這樣觀察之後，欲界（kama-dhatu，慾望界）的束縛就斷了，獲得了色處（rupa-avacara，色界），所以稱為先調伏了心。其次我又觀察（此處原文為「色」，應為「受」，vedana，感受），是無常的，像癰、像瘡、像毒、像箭。見到無色（arupa，非物質現象）是常、清凈、寂靜的。這樣觀察之後，**（此處原文為「色」，應為「受」，vedana，感受）的束縛就盡了，得到了無色處（arupa-avacara，無色界），所以稱為先調伏了心。再次我觀察想（samjna，概念），也是無常的，像癰瘡、毒箭。這樣觀察之後，獲得了非想非非想處（naivasamjnanasamjnayatana，非想非非想處）。這非想非非想處，就是一切智、寂靜、清凈，沒有墮落，常恒不變，所以我能夠調伏我的心。』 佛說：『善男子！你如何能夠調伏心呢？你現在所得到的非想非非想定，仍然叫做想。涅槃（nirvana，寂滅）是沒有想的，你如何說獲得了涅槃？善男子！你已經能夠呵責粗想，現在為什麼又愛著細想，不知道呵責呢？像這非想非非想處，仍然叫做想，像癰、像瘡、像毒、像箭。善男子！你的老師郁頭藍弗（Uddaka Ramaputta）利根聰明，尚且不能斷除這非想非非想處，而受惡身，更何況其他人呢？』
【English Translation】 English version: Why is that? Because the past karma of all sentient beings has no beginning and no end. Therefore, I say that when practicing the holy path, this path can obstruct karma that has no beginning and no end. O virtuous one! If one could attain the path through ascetic practices, then all animals should attain the path. Therefore, one should first subdue one's mind, not one's body. For this reason, I say in the scriptures that what should be cut down is the forest, not the trees. Why is that? Because fear arises from the forest, not from the trees. If you wish to subdue the body, you should first subdue the mind. The mind is like a forest, and the body is like a tree. Subhadra said, 'World Honored One! I have already subdued my mind first.' The Buddha said, 'Good man! How were you able to subdue your mind first?' Subhadra said, 'World Honored One! I first contemplated that desire is impermanent, without pleasure, and impure. Observing form (rupa, material phenomena) is permanent, pleasurable, and pure. Having contemplated thus, the fetters of the desire realm (kama-dhatu, realm of desire) are broken, and the realm of form (rupa-avacara, form realm) is attained. Therefore, it is called subduing the mind first. Next, I contemplate * (here the original text is 'form', it should be 'feeling', vedana, sensation), * is impermanent, like a boil, like a sore, like poison, like an arrow. Seeing that the formless (arupa, immaterial phenomena) is permanent, pure, and tranquil. Having contemplated thus, the fetters of ** (here the original text is 'form', it should be 'feeling', vedana, sensation) are exhausted, and the formless realm (arupa-avacara, formless realm) is attained. Therefore, it is called subduing the mind first. Again, I contemplate thought (samjna, perception), which is also impermanent, like a boil, a sore, poison, and an arrow. Having contemplated thus, the realm of neither perception nor non-perception (naivasamjnanasamjnayatana, realm of neither perception nor non-perception) is attained. This realm of neither perception nor non-perception is all-knowing, tranquil, pure, without falling, constant and unchanging. Therefore, I am able to subdue my mind.' The Buddha said, 'Good man! How are you able to subdue your mind? The state of neither perception nor non-perception that you have attained is still called perception. Nirvana (nirvana, cessation) is without perception. How can you say that you have attained Nirvana? Good man! You were able to rebuke coarse perception before, but now why do you cling to subtle perception, not knowing how to rebuke it? This state of neither perception nor non-perception is still called perception, like a boil, like a sore, like poison, like an arrow. Good man! Your teacher Uddaka Ramaputta, with his sharp faculties and intelligence, was still unable to break free from this state of neither perception nor non-perception, and received an evil body. How much more so for others?'
「世尊！云何能斷一切諸有？」
佛言：「善男子！若觀實相，是人能斷一切諸有。」
須跋陀言：「世尊！云何名為實相？」
「善男子！無相之相，名為實相。」
「世尊！云何名為無相之相？」
「善男子！一切法無自相、他相及自他相，無無因相、無作相、無受相、無作者相、無受者相、無法非法相、無男女相、無士夫相、無微塵相、無時節相、無為自相、無為他相、無為自他相、無有相、無無相、無生相、無生者相、無因相、無因因相、無果相、無果果相、無晝夜相、無明闇相、無見相、無見者相、無聞相、無聞者相、無覺知相、無覺知者相、無菩提相、無得菩提者相、無業相、無業主相、無煩惱相、無煩惱主相。善男子！如是等相，隨所滅處，名真實相。善男子！一切諸法皆是虛假，隨其滅處，是名為實，是名實相、是名法界、名畢竟智、名第一義諦、名第一義空。善男子！是相、法界、畢竟智、第一義諦、第一義空，下智觀故，得聲聞菩提；中智觀故，得緣覺菩提；上智觀故，得無上菩提。」
說是法時，十千菩薩得一生實相，萬五千菩薩得二生法界，二萬五千菩薩得畢竟智，三萬五千菩薩悟第一義諦，是第一義諦亦名第一義空，亦名首楞嚴三昧。四萬五千
【現代漢語翻譯】 現代漢語譯本： 『世尊！如何才能斷除一切諸有（存在）？』 佛說：『善男子！如果能觀察實相（事物的真實本質），這個人就能斷除一切諸有。』 須跋陀問：『世尊！什麼叫做實相？』 『善男子！沒有表象的表象，就叫做實相。』 『世尊！什麼叫做沒有表象的表象？』 『善男子！一切法（事物）都沒有自相（自身固有的特性）、他相（與他物相關的特性）以及自他相（既有自身特性又與他物相關的特性），沒有無因相（沒有原因的特性）、沒有造作相（被製造的特性）、沒有感受相（感受的特性）、沒有作者相（製造者的特性）、沒有受者相（感受者的特性）、沒有是法非法的特性、沒有男女相（男性或女性的特性）、沒有士夫相（人的特性）、沒有微塵相（微小物質的特性）、沒有時節相（時間的特性）、沒有有為自相（有為法自身固有的特性）、沒有有為他相（有為法與他物相關的特性）、沒有有為自他相（有為法既有自身特性又與他物相關的特性）、沒有有相（存在的特性）、沒有無相（不存在的特性）、沒有生相（產生的特性）、沒有生者相（產生者的特性）、沒有因相（原因的特性）、沒有因因相（原因的原因的特性）、沒有果相（結果的特性）、沒有果果相（結果的結果的特性）、沒有晝夜相（白天和黑夜的特性）、沒有明暗相（光明和黑暗的特性）、沒有見相（看見的特性）、沒有見者相（看見者的特性）、沒有聞相（聽見的特性）、沒有聞者相（聽見者的特性）、沒有覺知相（覺知的特性）、沒有覺知者相（覺知者的特性）、沒有菩提相（覺悟的特性）、沒有得菩提者相（獲得覺悟者的特性）、沒有業相（行為的特性）、沒有業主相（行為主體的特性）、沒有煩惱相（煩惱的特性）、沒有煩惱主相（煩惱主體的特性）。善男子！像這樣的種種表象，隨著它們被滅除的地方，就叫做真實相。善男子！一切諸法都是虛假的，隨著它們被滅除的地方，就叫做真實，這就叫做實相，叫做法界（宇宙的真實本質），叫做畢竟智（究竟的智慧），叫做第一義諦（最高的真理），叫做第一義空（最高的空性）。善男子！這個實相、法界、畢竟智、第一義諦、第一義空，下等智慧的人觀察它，就能得到聲聞菩提（聲聞乘的覺悟）；中等智慧的人觀察它，就能得到緣覺菩提（緣覺乘的覺悟）；上等智慧的人觀察它，就能得到無上菩提（最高的覺悟）。』 當佛陀宣說此法時，一萬個菩薩證得一生實相，一萬五千個菩薩證得二生法界，二萬五千個菩薩證得畢竟智，三萬五千個菩薩領悟第一義諦，這第一義諦也叫做第一義空，也叫做首楞嚴三昧（一種高級禪定）。四萬五千個菩薩...
【English Translation】 English version: 'World Honored One! How can one sever all existences?' The Buddha said, 'Good man! If one observes the true nature of reality, that person can sever all existences.' Subhadra asked, 'World Honored One! What is called the true nature of reality?' 'Good man! The aspect of no aspect is called the true nature of reality.' 'World Honored One! What is called the aspect of no aspect?' 'Good man! All dharmas (phenomena) have no self-aspect (inherent characteristic), no other-aspect (characteristic related to others), and no self-other-aspect (characteristic that is both inherent and related to others), no causeless-aspect (characteristic without cause), no made-aspect (characteristic of being made), no feeling-aspect (characteristic of feeling), no maker-aspect (characteristic of the maker), no feeler-aspect (characteristic of the feeler), no dharma-non-dharma-aspect (characteristic of being neither dharma nor non-dharma), no male-female-aspect (characteristic of male or female), no person-aspect (characteristic of a person), no dust-particle-aspect (characteristic of a tiny particle), no time-aspect (characteristic of time), no conditioned-self-aspect (inherent characteristic of conditioned phenomena), no conditioned-other-aspect (characteristic of conditioned phenomena related to others), no conditioned-self-other-aspect (characteristic of conditioned phenomena that is both inherent and related to others), no existence-aspect (characteristic of existence), no non-existence-aspect (characteristic of non-existence), no birth-aspect (characteristic of birth), no birther-aspect (characteristic of the one who gives birth), no cause-aspect (characteristic of a cause), no cause-cause-aspect (characteristic of the cause of a cause), no effect-aspect (characteristic of an effect), no effect-effect-aspect (characteristic of the effect of an effect), no day-night-aspect (characteristic of day and night), no light-dark-aspect (characteristic of light and darkness), no seeing-aspect (characteristic of seeing), no seer-aspect (characteristic of the one who sees), no hearing-aspect (characteristic of hearing), no hearer-aspect (characteristic of the one who hears), no knowing-aspect (characteristic of knowing), no knower-aspect (characteristic of the one who knows), no bodhi-aspect (characteristic of enlightenment), no bodhi-attainer-aspect (characteristic of the one who attains enlightenment), no karma-aspect (characteristic of action), no karma-owner-aspect (characteristic of the owner of action), no affliction-aspect (characteristic of affliction), no affliction-owner-aspect (characteristic of the owner of affliction). Good man! Such aspects, wherever they are extinguished, are called the true aspect. Good man! All dharmas are false, and wherever they are extinguished, that is called true, that is called the true nature of reality, that is called the dharma realm (the true nature of the universe), that is called ultimate wisdom, that is called the first principle of truth, that is called the first principle of emptiness. Good man! This aspect, dharma realm, ultimate wisdom, first principle of truth, first principle of emptiness, when observed by those of lower wisdom, they attain Sravaka Bodhi (enlightenment of the Hearer Vehicle); when observed by those of middle wisdom, they attain Pratyekabuddha Bodhi (enlightenment of the Solitary Realizer Vehicle); when observed by those of higher wisdom, they attain Anuttara Bodhi (supreme enlightenment).' When the Buddha spoke this Dharma, ten thousand Bodhisattvas attained the true nature of reality in one lifetime, fifteen thousand Bodhisattvas attained the dharma realm in two lifetimes, twenty-five thousand Bodhisattvas attained ultimate wisdom, thirty-five thousand Bodhisattvas realized the first principle of truth, which is also called the first principle of emptiness, and also called the Shurangama Samadhi (a high level of meditative concentration). Forty-five thousand Bodhisattvas...
菩薩得虛空三昧，是虛空三昧亦名廣大三昧，亦名智印三昧。五萬五千菩薩得不退忍，是不退忍亦名如法忍，亦名如法界。六萬五千菩薩得陀羅尼，是陀羅尼亦名大念心，亦名無礙智。七萬五千菩薩得師子吼三昧，是師子吼三昧亦名金剛三昧，亦名五智印三昧。八萬五千菩薩得平等三昧，是平等三昧亦名大慈大悲。無量恒河沙等眾生髮阿耨多羅三藐三菩提心，無量恒河沙等眾生髮緣覺心，無量恒河沙等眾生髮聲聞心。人女、天女二萬億人，現轉女身得男子身，須跋陀羅得阿羅漢果。
大般涅槃經卷第四十
◎阿摩隸(一) 毗磨隸(二) 涅磨隸(三) 瞢伽隸(四) 醯磨羅若竭捭(五) 三曼那跋提(六) 娑婆陀 裟檀尼(七) 波羅磨他 娑檀尼(八) 摩那斯(九) 阿拙啼(十) 毗羅祇(十一) 庵摩賴𡉬(十二) 婆嵐彌(十三) 婆嵐摩(十四) 莎隸富泥富那(十五) 摩奴賴綈(十六)
高野山出涅槃經梵文斷片
【表】
1. 1. mama śrāvakā mahāyānnakāṃkṣitās tadā ṣaḍrasavan mahābhojanam iva ma-
hāparinivv
【現代漢語翻譯】 現代漢語譯本 菩薩們證得了虛空三昧（一種禪定狀態），這虛空三昧也稱為廣大三昧，又稱為智印三昧。五萬五千位菩薩證得了不退忍（一種堅定的心境），這不退忍也稱為如法忍，又稱為如法界。六萬五千位菩薩證得了陀羅尼（總持，記憶和理解能力），這陀羅尼也稱為大念心，又稱為無礙智。七萬五千位菩薩證得了師子吼三昧（一種強大的禪定狀態），這師子吼三昧也稱為金剛三昧，又稱為五智印三昧。八萬五千位菩薩證得了平等三昧（一種平等對待一切的禪定狀態），這平等三昧也稱為大慈大悲。無量恒河沙數般的眾生髮起了阿耨多羅三藐三菩提心（無上正等正覺之心），無量恒河沙數般的眾生髮起了緣覺心（獨自覺悟之心），無量恒河沙數般的眾生髮起了聲聞心（聽聞佛法而覺悟之心）。二萬億人女、天女，轉變為男子身，須跋陀羅（人名）證得了阿羅漢果（斷盡煩惱的聖者果位）。
《大般涅槃經》卷第四十
◎阿摩隸(一) 毗磨隸(二) 涅磨隸(三) 瞢伽隸(四) 醯磨羅若竭捭(五) 三曼那跋提(六) 娑婆陀 裟檀尼(七) 波羅磨他 娑檀尼(八) 摩那斯(九) 阿拙啼(十) 毗羅祇(十一) 庵摩賴𡉬(十二) 婆嵐彌(十三) 婆嵐摩(十四) 莎隸富泥富那(十五) 摩奴賴綈(十六)
高野山出涅槃經梵文斷片
【表】
-
- mama śrāvakā mahāyānnakāṃkṣitās tadā ṣaḍrasavan mahābhojanam iva ma- hāparinivv
【English Translation】 English version Bodhisattvas attained the Samadhi of Emptiness (a state of meditative absorption), which is also called the Great Samadhi, and also the Samadhi of the Seal of Wisdom. Fifty-five thousand Bodhisattvas attained the Non-Retreating Patience (a steadfast state of mind), which is also called the Patience of Dharma, and also the Realm of Dharma. Sixty-five thousand Bodhisattvas attained Dharani (total retention, the ability to remember and understand), which is also called the Great Mind of Mindfulness, and also Unobstructed Wisdom. Seventy-five thousand Bodhisattvas attained the Lion's Roar Samadhi (a powerful state of meditative absorption), which is also called the Vajra Samadhi, and also the Samadhi of the Five Seals of Wisdom. Eighty-five thousand Bodhisattvas attained the Samadhi of Equality (a state of meditative absorption that treats all equally), which is also called Great Compassion and Great Mercy. Immeasurable beings, as numerous as the sands of the Ganges River, generated the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, complete, and perfect enlightenment), immeasurable beings, as numerous as the sands of the Ganges River, generated the mind of Pratyekabuddha (the mind of solitary enlightenment), and immeasurable beings, as numerous as the sands of the Ganges River, generated the mind of Sravaka (the mind of enlightenment through hearing the Dharma). Two hundred billion human women and celestial women transformed into men, and Subhadra (a personal name) attained the Arhat fruit (the state of a saint who has extinguished all defilements).
The Mahaparinirvana Sutra, Volume 40
◎Amali (1), Vimali (2), Nimali (3), Mangali (4), Hemarajagabhe (5), Samantabhadri (6), Sabhadha Sadani (7), Paramatha Sadani (8), Manasi (9), Achute (10), Vilagi (11), Amalaye (12), Bhalambi (13), Bhalama (14), Salepunipuna (15), Manulati (16)
Fragment of the Nirvana Sutra in Sanskrit from Mount Koya
[Table]
-
- mama śrāvakā mahāyānnakāṃkṣitās tadā ṣaḍrasavan mahābhojanam iva ma- hāparinivv
āṇaṃ mahāsūtraṃ deśayāmi.
1. 2. tatra katame ṣaḍrasā duḥkham āṃvlam [āmlam][a-]nityaṃ lavaṇam anātma-
kaṃ kaṭukaṃ sukhaṃ madhuraṃ sātmakaṃ kaṣāyaṃ nityan ti-
1. 3. ktam iti ime ṣaḍrasāḥ kleśendhanena māyā-agninā paripācitaṃ bhojanaṃ
mahāparinirvvāṇaṃ tatvānnamṛṣṭaṃ
1. 4. mama śrāvakā bhuñjante. punar aparaṃ bhagini yathā yūyaṃ parāmantraṇena
paracūḍākaraṇanimittena vā
1. 5. paragrāmaṃ gantukāmā duṣputrān utsṛjya satputrāṇāṃ guhyābhinidhānāni
darśayasi. āma bha
【現代漢語翻譯】 現代漢語譯本 我將宣說《大經》。 1. 2. 其中，哪六種味道是苦（duḥkha），酸（āṃvlam/āmlam），無常（anityaṃ），咸（lavaṇam），無我（anātma-kaṃ），辣（kaṭukaṃ），樂（sukhaṃ），甜（madhuraṃ），有我（sātmakaṃ），澀（kaṣāyaṃ），常（nityan）？ 1. 3. 這六種味道，是煩惱（kleśa）的燃料，被虛妄（māyā）之火烹煮的食物，是涅槃（mahāparinirvvāṇaṃ）的真理甘露（tatvānnamṛṣṭaṃ）。 1. 4. 我的聲聞弟子（śrāvaka）們享用它。再者，姐妹們，就像你們因他人的勸說，或因他人的束髮儀式（paracūḍākaraṇanimittena）， 1. 5. 想要去其他村莊（paragrāmaṃ），捨棄惡子（duṣputrān），向善子（satputrāṇāṃ）展示秘密的寶藏（guhyābhinidhānāni）。是的，婆伽梵（āma bha）。
【English Translation】 English version I will expound the Mahāsūtra. 1. 2. Among them, what are the six tastes? They are: suffering (duḥkha), sour (āṃvlam/āmlam), impermanent (anityaṃ), salty (lavaṇam), non-self (anātma-kaṃ), pungent (kaṭukaṃ), pleasure (sukhaṃ), sweet (madhuraṃ), self (sātmakaṃ), astringent (kaṣāyaṃ), and permanent (nityan). 1. 3. These six tastes are the food cooked by the fire of illusion (māyā) with the fuel of afflictions (kleśa), the nectar of truth (tatvānnamṛṣṭaṃ) of great nirvana (mahāparinirvvāṇaṃ). 1. 4. My śrāvakas (śrāvaka) partake of it. Furthermore, sisters, just as you, due to the persuasion of others, or due to the occasion of another's hair-tying ceremony (paracūḍākaraṇanimittena), 1. 5. desiring to go to another village (paragrāmaṃ), abandon bad sons (duṣputrān) and show the secret treasures (guhyābhinidhānāni) to good sons (satputrāṇāṃ). Yes, Bhagavan (āma bha).
gavan duṣ-
1. 6. putrā anācārāḥ anarthabhāginas teṣāṃ mityarthaṃ na darśayāmi. satputrās
tu kuladharāḥ kulanissarakāḥ
1. 7. te dravyārhāḥ teṣāṃ darśayāmi. evam ahaṃ bhagini mahāparinirvvāṇa-gama-
nakriyāṃ yadā karomi, tadā tathā-
【里】
1. 1. gatavividhaguhyaṃ sandhāvacanaṃ śrāvakebhyo niravaśeṣaṃ kathayiṣyāmi. adya
putrebhyaś cchandaṃ dāsyāmi yathā tvāṃ bhagi-
1. 2. ni pravāsagatāṃ duṣputrā mṛteti kalpayanti na cāpi mṛtā āma bhagavan punar
apy āga
【現代漢語翻譯】 現代漢語譯本 1. 6. 惡子（duṣ-putrā）是不守規矩的，他們會招致不幸，我不會向他們展示（我的教法），這是我的意思。而善子（satputrā）是家族的守護者，是家族的繼承人。 1. 7. 他們才配擁有（我的教法），我會向他們展示。因此，姐姐（bhagini），當我進行大般涅槃（mahāparinirvvāṇa）的儀式時，那時我會將所有秘密的教誨，毫無保留地告訴我的弟子（śrāvakebhyo）。 1. 1. 今天，我會給我的兒子們（putrebhyaḥ）許可，就像你，姐姐（bhagini），當你在外旅行時，惡子（duṣputrā）會認為你已經死了，但你並沒有死。是的，世尊（bhagavan），你會再次回來。
【English Translation】 English version 1. 6. Bad sons (duṣ-putrā) are undisciplined and will inherit misfortune; I will not show (my teachings) to them, this is my meaning. But good sons (satputrā) are the upholders of the family, the inheritors of the family. 1. 7. They are worthy of (my teachings), I will show them. Therefore, sister (bhagini), when I perform the ceremony of the great complete nirvana (mahāparinirvvāṇa), then I will tell all the secret teachings, without reservation, to my disciples (śrāvakebhyo). 1. 1. Today, I will give permission to my sons (putrebhyaḥ), just like you, sister (bhagini), when you are traveling abroad, bad sons (duṣputrā) will think that you are dead, but you are not dead. Yes, Blessed One (bhagavan), you will come again.
tānte paśyanti evam e-
1. 3. va bhagini mayā mā 'nitya-saṃjñā kārṣīt. adya tathāgataḥ parinirvvāsyatīti
nevaṃ kalpayitavyaṃ mṛtasaṃjñā-
1. 4. vat ye sadā nityodbruvaḥ śāśvataḥ tathāgata iti dhārayanti teṣaṃ tathāgato
gṛhe tiṣṭhati. eṣa
1. 5. parāddhyāśayo [adhyāśsya*] nāma pṛcchāvaśā nāma iha kaścit tathāgatam arh-
antaṃ samyaksambuddhaṃ paripṛcchet katham a-
1. 6. haṃ bhagavan kīrttiṃ prāpnuyāt loke dāyako viśruta iti na ca dadyāt kasmiṃś
cit[ta] tathāgatam e
【現代漢語翻譯】 現代漢語譯本 他們這樣看待： 1. 3. 『姐妹，不要認為我是無常的。』今天如來（tathāgata，佛的稱號）將入滅（parinirvāsyati，涅槃）。 不應該這樣想，像看待死者一樣。 1. 4. 那些總是認為如來是常住的、永恒的，如來就住在他們心中。 這是 1. 5. 稱為『殊勝意樂』（parāddhyāśayo），『詢問』（pṛcchāvaśā）的含義是，如果有人向如來、阿羅漢（arhanta，已斷除煩惱的聖者）、正等覺者（samyaksambuddha，完全覺悟的佛陀）詢問： 1. 6. 『世尊（bhagavan，佛的尊稱），我如何才能在世間獲得名聲，成為廣為人知的佈施者？』卻不給任何人佈施，如來（tathāgata）他
【English Translation】 English version They see it thus: 1. 3. 'Sister, do not perceive me as impermanent.' Today the Tathagata (tathāgata, title for the Buddha) will pass into parinirvana (parinirvāsyati, final nirvana). It should not be thought of in this way, like regarding a dead person. 1. 4. Those who always hold that the Tathagata is permanent and eternal, the Tathagata dwells in their hearts. This is 1. 5. called 'superior intention' (parāddhyāśayo), the meaning of 'asking' (pṛcchāvaśā) is, if someone were to ask the Tathagata, the Arhat (arhanta, a perfected being who has eliminated defilements), the Fully Enlightened One (samyaksambuddha, a fully awakened Buddha): 1. 6. 'Bhagavan (bhagavan, a respectful title for the Buddha), how can I gain fame in the world, becoming known as a generous giver?' yet does not give to anyone, the Tathagata he
vam vadet niḥ-
1. 7. saṃgam pravāraya dāsīdāsaparigraheṇa atyantabrahmacāriṇaṃ kumārīdānena
amāṃsa-bhojinaṃ māṃsabha
【現代漢語翻譯】 現代漢語譯本 梵（vam）說： 1. 7. 阻止（saṃgam pravāraya）以奴婢（dāsīdāsa）的佔有來供養（parigraheṇa）絕對的梵行者（atyantabrahmacāriṇaṃ），以處女（kumārī）的佈施（dānena）。 不食肉者（amāṃsa-bhojinaṃ），肉食者（māṃsabha）。
【English Translation】 English version Vam said: 1. 7. Prevent (saṃgam pravāraya) the offering (parigraheṇa) of possessions of male and female servants (dāsīdāsa) to an absolute celibate (atyantabrahmacāriṇaṃ), by the giving (dānena) of a virgin (kumārī). One who does not eat meat (amāṃsa-bhojinaṃ), one who eats meat (māṃsabha).